English
"He places them in equal portions" means having placed them in equal-sized portions; by this, it is shown that the word "vaṇṇa" here in "vaṇṇāvaṇṇa" means "size." "Ten ten bhikkhus" is said by way of illustration, because it can be counted in other ways too. Goods A pouch is a bag for robes. Kusa is a measuring stick. "Attissarā" means they are their own masters. The connection is: "in the practice of others." "Upaḍḍhabhāgo" means half the share received by the bhikkhus. "Ye pana" means the novices, however. "Samabhāgo" means a share equal to that of the bhikkhus. "Idañca" means this statement "upaḍḍhapaṭivīsa" (half-share) is connected to "kathita" (said). "Samakameva" means of equal measure for bhikkhus and novices. "Tatruppādavassāvāsika" means the vassa-robe produced in that monastery from its income. "Phātikamma" means work for increase, meaning, "to do as much work with the hands, such as sweeping and binding, as is necessary so that the monastery does not suffer any lack, according to the Vinaya." "Etanti" means the taking after doing this "phātikamma." "Hī" means indeed. "Ettha" means in the taking of the tatruppādavassāvāsika. "Sabbesaṃ" means of all bhikkhus and novices without exception. "Bhaṇḍāgārikacīvarepi" means even in the robes kept in the storehouse, the akāla-robes. The word "pi" (even) refers to the tatruppādavassāvāsika. The connection is: "the novices make an outcry." "Apaharitakaṃ" means without green. "Raṅgachalliṃ" means the color of the dye. "Etanti" means this giving of an equal share due to the outcry is connected to "vutta" (said). "Ye ca" means and the novices. "Virajjhitvā karonti" means they do it at a desired time, not at the proper times. "Te" means those novices. "Samapaṭivīso dātabbo" means an equal share should be given just by the promise "we will do it." "Sakaṃ bhāgaṃ dātuṃ" (to give one's own share) is connected to "idaṃ vuttaṃ" (this was said). He asks, "Kiṃ sandhāya vuttaṃ" (referring to what was it said?), and answers, "bhaṇḍāgārato...pe... sandhāya" (referring to the storehouse...). "Pahatāyā" means for striking, or for beating. "Tasmā" means therefore, because it was said referring to that. "Anīhaṭesu" means in those not taken out from the storehouse. "Imassa bhikkhuno" means of this bhikkhu who wishes to go up. "Tulāya" means by measure. "Tesu" means among those cloths, the connection is "one cloth." "Sabbesu pātitesu" means when all are laid out. "Ettakena" means for twelve (coins') worth. "Taṃ sutvā" means having heard that speech of the bhikkhus. "Everywhere" means in all things belonging to the community of the Sangha. Showing that "anukkhepa" means to throw in or put in by giving, it is said "anukkhepa by name," etc. The connection is "as much as it is worth." The construction is "worth that much value." "Vikallaka" is the state of being defective, the state of robes and persons being insufficient; that itself is "vikallaka." "Therein" is the remaining part of the text, meaning "in those two defective states." "There are" means they exist; this is a particle. The connection is "and they should be given by those who cut." "They should be given" also means "they should be cut." The word "dā" indeed means cutting. "To give" means "to cut." "Thus," etc., is the conclusion. "Herein" means in these defective states. "That" is the robe. "Then" means after being satisfied. "Therein" means in the share of one bhikkhu. "Sāmaṇaka" means suitable for a recluse. "Who" is the bhikkhu. "By that" means by that requisite. "This also" means the placing of another requisite for a recluse. The word "pi" refers to the previous cutting of cloth. "A group" means a collection. The construction is "there are eight or nine bhikkhus." "Of them" means of the eight or of the nine. "Thus," etc., is the conclusion. The construction is "this is the state of insufficiency." Again, showing the defective state of the robe itself, it is said "or," etc. Here, in the former method, there is a defect of both the robe and the person; in the latter, it is of the robe itself. This is the distinction between them. 215. Discourse on Dyeing Robes 344. "But cloth used by a layperson" means cloth used by a layperson, and the connection is "does it bear any fruit?" "Cold water" means cold water. This is indeed a gender inversion. "Uttarāḷumpa" is said by making a word division here as "uttara uḷumpa," by dropping the 'u' from 'a', and by lengthening the preceding vowel. "Uttarāḷū" means upper water. The word "uḷu" is indeed a word for water; that which protects it is "uttarāḷumpa." Showing its form, it is said "a round container." "Dyeing" means dye bark. "Hi" is an indicator of result. "Dyeing" means dye water. Indeed. expansion. A drop means a dye-spot. 'Does not spread' means 'does not flow out'. Here too, the formation of the word 'rajanāḷuṅka' should be understood in the same way as before. 'Rajanauḷuṅka' means it is made for taking water, which is called dye. Showing that a bowl attached to a stick is a 'daṇḍakathālaka', he says: "That same, with a stick." 'Rajanakuṇḍa' means a large pot for putting dye in. 'Aññatra' means another place. The word 'patthinna' is a synonym for 'thaddha', so he says: "stiff." In 'dantakāsāvāni', the word 'danta' should be taken as its color; 'dantāni' means they have that (color), and 'dantāni ca tāni kāsāvāni ca' means they are tooth-colored and also saffron-colored, showing that meaning he says: "tooth-colored." The connection is: they wear tooth-colored saffron robes. 216. The story of allowing torn robes. 345. 'Dīghamariyādabaddha' means bound by a long border. 'Catukkasaṇṭhāna' means the shape of the confluence of four paths. In 'ussahasi tvaṃ', the root 'sah' with the prefix 'u' means 'to be able', so he says: "you are able." But with the prefix 'pa', it means 'to overcome', as in "pasahati" and so on. 'Yo nāma' means: whichever Ānanda will know, that Ānanda is wise - this is the connection. "Kusī" is a designation - this is the connection. In 'anuvātādīnaṃ', the word 'ādi' includes 'paribhaṇḍa' and so on. "Aḍḍhakusī" - this is the connection. In 'gīveyyaka', showing the meaning of the word 'gīveyyaka' as something sewn with thread on the neck, he says: "in the place of wrapping around the neck," and so on. By "āgantukapaṭṭa", he shows the form of the 'eyyaka' suffix. The same method applies to 'jaṅgheyyaka' here. 'Etaṃ nāmaṃ' means: "gīveyyaka, jaṅgheyyaka" - this name. 'Iti' means: thus. 'Etaṃ' means: "anuvivaṭṭa" and so on, this. "Anuvivaṭṭa" - this is the name - this is the connection. 'Vivaṭṭassa' means: of the middle section. In 'bāhanta', showing the meaning of the word 'bāhanta' as ends placed above the arm, he says: "of the arm," and so on. 'Tesaṃ' means: of both ends. This means "bāhanta." 217. Story of the Authorization of the Three Robes 346. By "brought into the state of having raised goods," here it explains the meaning of the word "ubbhaṇḍita" as "raised goods" is "ubbhaṇḍa," and "brought into the state of having raised goods" is "ubbhaṇḍita." The connection is: He saw those monks with raised goods. "Bhisisaṅkhepena" means by putting into a sack. It means by inserting. It is said to be in the form of a sack. "There" means to Dakkhiṇāgiri. The connection is: Those monks going. By "aṭṭhapamāṇāsu," it shows that here in "antaraṭṭhakāsu," the suffix "ka" is in the sense of measure. In some texts, the word "pamāṇa" is not seen; it should be understood as omitted. "In the nights" is the connection. "To the Blessed One" here, in the dative sense, is the word of usage, he says "bhagavato." "Sītālukā" here, "cold is their nature" are "sītāluno," and they themselves are "sītālukā"; explaining the meaning of the word, he says "sītapakatikā." The connection is: Those young men of good family who by nature suffer from cold are called "sītālukā." "Ekacciya" here, the word "ekacca" is a synonym for "eka," he says "ekaṃ paṭṭaṃ." By this, making "ekacca" to be "eka" itself, he shows that the suffix "acca" is in its own sense. By "paṭṭa," by making the meaning of the word "ekacciya" to be "appointed by a certain one," he shows the form of the "iya" suffix occurring in the sense of "appointed." "Thus" means thus. The connection is: The Blessed One permits. "The others" are the uttarāsaṅga and antaravāsaka, other than the saṅghāṭi. 218. Story of the Extra Robes, etc. 348. "Acchupeyya" here, "acchi" is said to be the eyeball, and like that, "acchi" is a hole; that which should be inserted into it, that which should be brought into it, is "acchupeyya." By "laggāpeyya," he shows the intended meaning. "Here" means in the rag-robe. "All this" means all this statement, beginning with "the double saṅghāṭi." "Having taken out" means having removed. "Sewn together" means sewn, having connected one another. 351. "Sovaggika" here, "beautiful and excellent forms, etc., are in it" is "saggo" (heaven), of the "u" in the first part of the word. Elision, in the substitution of 'u', "suvaggo" is formed. "Sovaggika" (leading to heaven) is an offering having the cause of attaining a good destination; showing that meaning, it is said "having the cause of attaining heaven". By "apaneti", it shows the meaning of removing, from the root 'nud'. In "anāmaya", the word 'āmaya' here is a synonym for illness, so it says "without illness". There is no illness for this, thus "anāmayā" (healthy/without illness). 353. "Jhānalābhin" is said because of the suppression of the hindrance of sensual desire for ordinary people who have attained jhana. 356. "Sandiṭṭho" means it was seen by way of connection. "Sambhatto" means it was associated by way of connection. "Ālapito" means it was spoken to face to face. "Imehi" means by these two. 221. The story of robes, etc., not subject to later modification. 359. "Katapaṃsukūla" means a rag-robe that has been made. By this, it shows the word "paṃsukūlato" as a qualifying subsequent word. "Aggaḷāropanena" means