English
"Even for one day" means the word "pi" (even) shows that it is even more so for two days or more. "He too" means the word "pi" shows that not only is he an attendant for many days, but he too. "Near" means to the presence of the sick person. "Comes" means comes near. "With the expectation" means with the expectation of a share. By "I will come again and attend," it shows that it should not be given to one who goes saying, "I will not come again and attend." "Having laid down the burden" means having laid down the burden in attending. The construction is "let it be even a woman." "Of that bhikkhu" means of that deceased bhikkhu. Even if is worth a thousand, the meaning is that it should be given only to those who attend the sick. "Other" means other than the bowl and robes. "They" are the attendants of the sick. "Remaining" means remaining from the bowl and robes. "From that" means from what is very valuable. "Three robes' requisites" means the set of three robes. "All this" means all these requisites. "Receives" means the attendant of the sick receives. "He" means one who has passed away. "Of anyone" means of a householder or a renunciant. "Of that very one" means of the very recipient. "By desire" means by wish alone. "Of the Sangha there" means of the Sangha residing in that particular monastery. This is said with reference to requisites kept in the monastery. If they are kept in a village or a forest, the entire Sangha is the owner. Why? Because it is the inheritance of the Sangha. "Of many" means of many, starting from three. By analogy with such expressions, in the Dispensation, the three terms "one, two, many" are seen in meaning, but in grammar, due to the absence of distinction between dual and plural, the dual number is not present, it should be understood. "Not given" means not given because it does not belong to oneself, and because it is common to others. If all agree and give, it is well given. "That" is property. "Among them" means among all of them. 227. The story of the rejection of grass-garments and so on. 371. By "made of akkanāḷa" it shows the meaning of the word "akkanāḷa" as that which is produced from akkanāḷa. Here, in "made of makaci," the word "makaci" refers to meanings like books and texts. The word "maya" shows a taddhita (derivative) formed in the same way as before. "The rest" means the rest, such as grass-garments, from akkanāḷa and books. "Among them" means among grass-garments and so on. 372. "Or of a three-piece robe" is said with reference to a gift in the middle of a two-piece robe. "Of them" means of all blue ones and so on. "Kañcuka" means a covering. For it is called "kañcuka" because it is bound on the body. "And a wrapping" means also a turban. For it is called a "wrapping" because it is wrapped around the head. In "made of tree bark," the word "tree bark" refers to It explains the meaning of 'īṭa' as bark. For bark, it is a part of clothing, that by which concealment and covering is attained or gone to, or, by being concealed and covered by a tree, it comes to be, it proceeds, thus it is called 'tirīṭa'. However, in the Abhidhāna (Abhidhānappadīpikā, verse 442), there is a reading 'tarīṭa' without the 'i' vowel in the 'ta' syllable. 'Pādapuñjana' means that by which the foot is wiped or cleansed, thus 'pādapuñjana'. The third letter is 'ñ'. 374.Here, regarding "when there is a suitable recipient," a suitable recipient is one who is seen and brought by the departing bhikkhu. By this, it shows that if there is no suitable recipient, and it is not given, but divided by the Saṅgha, it is well-divided. "Seven persons" means four: the departing, the insane, the deranged, the afflicted by pain; and three suspended ones, making seven persons. 230. Discourse on the arising of robes when the Saṅgha is split. 376.Here, regarding "the Saṅgha splits," it is intended that the splitting is into two factions, not otherwise, thus it says "two factions." The connection is: "they give robes to one faction." Referring to both factions, it is said "to the entire Saṅgha." This is the robe. "The robe of that very one" means the robe of that faction. "Where" means in which place. "The water of dedication is the measure" means the water of dedication itself is the measure, not the donated item. Therefore, the intention is that those who receive the water of dedication become owners of the donated item. The connection is: "by both factions." "In the other ocean" means in Jambudīpa. For that is called "the other ocean" because it is across the ocean from the island of Siṃhala. "The other faction" means the faction that has not received, as opposed to the faction that has received the water of dedication and the robe. 232. Discourse on the eight categories of robes. 379.The connection is: "Now it is said." "By way of personal designation" means by way of personal designation, because it is stated by way of the designation of the agent, which is the donor person, by the verb "gives to the boundary." "Here" means among these eight categories. The connection is: "the eighth category." "There" means among the eight categories. All. stands in all such phrases as "gives in due season." In the enumeration of topics, such as "the boundary... should be divided," this determination should be understood. The connection is that "fifteen boundaries should be known" in the phrase "gives to the boundary." Therein, among the fifteen boundaries, the upacāra-sīmā is delimited. The connection is that "this much space" is not definitively stated as a place suitable for enclosure, so to show a place definitively suitable for enclosure, it is said, "and also." Or the connection is "thrown from a fixed assembly." The word "pariyante" (at the end) is relative to what precedes and follows. Therefore, it should be connected to the three places of departure. That upacāra-sīmā, however, is said "when the bhikkhus increase" with the thought that when the bhikkhus increase, the dwelling also increases. The connection is "of all bhikkhus." It is said "as stated" in the Sīmakathā. Here, in "apica kho," the word "api" means "asking." Indeed, the meaning is "by whom are they established?" The connection is that "kings and great ministers establish them." Lābhasīmā means "the limit of gain." "Yanti" means "whatever gain." "Etthantara" means "within this interval of a gāvuta and so on." Lābhasīmā nāma means "a boundary delimited by gain." Therein, in many countries. And "antaradīpā" means "other islands from the great island," the meaning is "small islands." Here, in "sīmāya," it means "in the khaṇḍa-sīmā itself." "Tesaṃyeva" means "of those who are in the khaṇḍa-sīmā itself." To show the fruit of this meaning, it is said, "of others," and so on. The connection is "of a bhikkhu standing on a tree or a mountain, or of one who is below, in the middle of the earth." The connection is "of one standing in this upacāra-sīmā." "Samānasaṃvāsasīmāya" means "in the great boundary." "Khaṇḍasīmasīmantarikāsu" means "in the khaṇḍa-sīmā and in the interval between two boundaries." There, the village site of two also applies. The village site given in the avippavāsa-sīmā does not apply, because it is said, "excluding the village and the village precincts." The island marked by the rose-apple tree is Jambudīpa. "Tambo lohito pāṇi hattho etes" They were from Tambapaṇṇi. Seven hundred people, such as Prince Vijaya. Their dwelling was Tambapaṇṇi, that very island, thus Tambapaṇṇidīpa, in that. It is connected to "the share of all." "There itself" means in Jambudīpa itself. "Thus" and so on is the conclusion. It is connected to "whoever says." "From that" means from the saying, it is connected to "others." "Nanti" refers to Mahāsivatthera. "Even three yojanas" the word "pi" shows that it can be less than that. "All that" means all this, such as receiving gain. The connection is "thus they said." Since agreements are made according to desire, they are many. Therefore, to show a desired agreement here, it is said "by an agreement of equal gain." "Therein" refers to the reading "gives by agreement." It is connected to "should be divided by the assembled monks." "Of that" means of the monastery. "Inhabited by the Buddha" means the Buddha dwelt there as master, thus inhabited by the Buddha. "By this much" means by merely this much announcement. "He is seated" means he is indeed seated, or as if seated. "Even in that monastery" means even in that old monastery and so on. "Just so" means just so, by saying "this old monastery, it is agreeable to the Saṅgha to make it have equal gain with that new monastery," and so on. "Here" means in the old monastery. "In that" means in the new monastery. "Thus" means just as one monastery should be made with one monastery, so it is. Regarding "bhikkhāpaññatti," showing that "bhikkhāpaññatti" is where alms are established, that is, fixed permanently, he says "at the place of establishing one's own offering." "Of that" refers to the reading "where permanent works for the Saṅgha are done." The meaning should be understood thus, is the connection. "Or where" means or in whatever place. "By this one" means by the donor of robes. It is connected to "or permanent ticket-meals and so on have been made." "But by whom" means but by the donor of robes. "The entire monastery" means the entire monastery with its park. "In that" refers to the donor of robes. "These" are the monasteries, such as the places where the pākavatta are observed. "Are made permanently" means permanent monasteries. "He" refers to the donor of robes. Where in the place where it stands. Everywhere, that is, in all many monasteries. By them, that is, by many bhikkhus. In fixed residences, this is the locative of determination. In one place, that is, in one fixed residence. "If he says, 'Count by the number of bhikkhus,'" by this it shows that if he does not say so, it is not proper to divide and count by the number of bhikkhus,