English
Referring to the place where two strips are joined, "or at the mouth of the strip" was said. Referring to sewing in the manner of a braided plait, "braid" was said, and referring to sewing in the manner of a centipede, "or chain" was said. Other needlework similar to a centipede or any other is not permissible; only ordinary needlework is allowed. It is connected with: ear-like projections, etc., are not permissible on a robe. 263-4. It is connected with: only square ones are permissible (Parā. Aṭṭha. 1.85). Agghika: a shrine-like structure. Here: on the knot-loop-strip. Corner threads and knots: it means not only square knot-loop-strips are permissible, but also corner threads and knots that are difficult to discern are permissible. Scent or oil: scent or oil. 265. Dyed: colored. By another: by a club or similar. Having made: having placed. Not by striking with the fist: it means one should not strike with the fist. 266-7. Having placed a line on the umbrella handle (Parā. Aṭṭha. 1.85), one should The connection is that writing on a crocodile is not permissible. And the connection is that a key, a pepper, a jewel, and a pustule are not permissible. There, a jewel means only one round jewel. Pustules are many, like a string of pearls. 268-9. "Mālādyaraṇiyaṃ" (Pārā. Aṭṭha. 1.85) means that a garland, etc., as an ornament, is not permissible on the rubbing-stick. This applies everywhere. It means that wall-painting on a leaf-plate made of tin or lead is also not permissible. "Hitvā" means having set aside. A "sūcisaṇḍāsako" (Pārā. Aṭṭha. 1.85) is a wooden tool made to hold and polish a needle. Since it is said, "I allow, monks, to cut a makara-tooth" (Cūḷava. 253), a makara-tooth is permissible on a leaf-plate, but other decorative work like wall-painting is not. Therefore, it should be understood that a mountain peak is permissible on a leaf-plate, but not on other things. 272. "Senāsaneti" (Pārā. Aṭṭha. 1.85) means a dwelling like a palace. 273. "Pumitthirūparahitanti" means devoid of male and female figures. This is the determination of requisites. The explanation of the section on requisites is finished. 36. Explanation of the section on medicines 274-5. The connection is that it is permissible to make medicine for a fellow Dhamma-practitioner. It is not only permissible to make medicine for five fellow Dhamma-practitioners by begging, but also for another five. To show these, it says "pitūnaṃ" and so on. "Pitūnaṃ" means for parents. Those who look after and attend to parents are called their attendants. One who lives depending on a monk is called a monk-dependent. One aspiring to ordination is called a "bhaṇḍu" (novice). 276. It is permissible to do it for another ten. To show these, it says "mahācūḷapitā" and so on. Here (Pārā. Aṭṭha. 2.185-187), "mahāpitā" (great father), "cūḷapitā" (small father), "mahāmātā" (great mother), "cūḷamātā" (small mother), "mahābhātā" (great brother), "cūḷabhātā" (small brother), "mahābhaginī" (great sister), "cūḷabhaginī" (small sister)—these eight, together with the father's sister and mother's brother, by the word "ādi" (etc.), make ten. For these, however, it must be done with one's own medicine. and is not, this is the rest of the reading. 277. Not only for these ten, but also to show that it is proper to make seven generations of family circles for sons, grandsons, and so on, connected with these, it is said, "defilers of families," and so forth. And also, whoever, whether a stranger, a thief, one defeated in war, a ruler abandoned by relatives, a traveler, or one who is sick, enters the monastery, medicine should be given to all, without expecting anything in return. 278. Mother, father, their attendant, a bhikkhu's dependent, a withered leaf, a servant— for these six, almsfood not touched is not forbidden; this is the meaning. And further— for a rebellious thief and for a ruler, it is not forbidden to give; this is the meaning. 279. "To them" means to householders. "Immersed in the Dispensation" means that protective chants like the Jewel Discourse, the Āṭānāṭiya Discourse, and so on, should be recited; this is the meaning. 280. "Having come, may he give precepts, and speak the Dhamma and protective chants," is connected with "sent by someone." "It is proper to give" means it is permissible to give precepts, and to speak the Dhamma and protective chants; this is the meaning. Decision on medicine. The commentary on the section on medicine is finished. 37. Commentary on the section on receiving 281. "Even of ten kinds" means that if someone brings the ten kinds of jewels mentioned below and says, "I give this to the Saṅgha, or to a cetiya, or for new construction, or to another person, or to a group of Suttanta reciters," and one says, "Good," it is an offense of wrong-doing; this is the meaning. 282-3. "Among those ten kinds of jewels," this is the meaning. "In two" means in silver and gold. "Without addressing the group, the Saṅgha, or an individual," if one says, "I give this silver and gold to the cetiya, I give it for new construction," one should not refuse; this is the meaning. What should be done, if so? To show that, "say," and so on, is said. "These people say thus," this should be told to the kappiyakāras; this is the meaning. 284. Not only silver and gold, but also other things. Also, fields, land, etc., are not allowable to be accepted. To show this, it is said, "fields, land," and so on. Slaves, cattle, etc., are slaves, cattle, etc. If someone says, "I have a great pond that produces crops, I give it to the Saṅgha," and if the Saṅgha accepts it, there is an offense in accepting and in using. Thus, in the rest as well. The connection is: one should accept in an allowable way. If it is said, "I give a field," having refused, saying, "It is not allowable," if it is said, "From this, use the four requisites," or "I give it for the use of the four requisites," then it should be accepted. The same method applies to land. If it is said, "I give a pond," having refused, if it is said, "Use the four requisites," or "The Saṅgha will use the water, will wash clothes," or in a similar way, it should be accepted. If it is said, "I give a slave," having refused, if it is said, "I give an attendant, a steward, a suitable worker," it should be accepted. If it is said, "I give cows, buffaloes, goats, sheep, etc.," having refused, if it is said, "for the use of the five products of the cow," it should be accepted. Referring to such an acceptance, it is said, "having refused, one should accept." 285-6. The making of new fields and ponds (Pārā. Aṭṭha. 2.238-239), and the removal of mud from a pond previously accepted by refusing with allowable terms, and the mending of a breach in a broken place, and the strengthening of a dike in a weak place, and the taking of an extra share from an old field, and the raising of money (kahāpaṇa) in an undefined part of a new field, saying, "Give so much in crops," all this is not allowable for a bhikkhu to do. If he does it, the meaning is that all such things are unallowable. 287-9. Now, to show that very unallowable thing, "without saying," and so on, is stated. Its meaning (Pārā. Aṭṭha. 2.238-239) is: whoever, without saying "plow, sow," and so on, says, "so much share should be given for so much land," or establishes a plot of land, when the farmers say, "So much grain has been grown in this plot of land, take this much," he measures it with poles and ropes to ascertain the quantity, and performs protection and other duties in the threshing floor; this is not allowable for him. 290. If he were to put away his father's property under the guise of a storekeeper, it means it is a pācittiya. 291-2. "Of parents" means of mother and father. "Sāṭaka" and other allowable items. The connection is, "having been told, 'Put it away and give it'." Since there is an impediment due to the training rule concerning the monastery for those who have gone forth, it means it is permissible to guard it. 293-4. It means his own axe and other requisites. This place should be shown as secure. But it should not be said, "Put it here." 295. Here, it means, "No one else enters, it might have been taken by monks or novices," thus he suspects. "In the item" means in an item like an ornament. "Such an item" is connected to "lost in such an item where there is suspicion." 296. Now, to show a place where there should be no suspicion, he says, "inside the monastery or lodging," and so on. It means inside the monastery and inside the house. "Jewel" means ten kinds of jewels. "Considered a jewel" means a cloth wrapping and so on. "Having taken" means if there is no one to make it allowable, he may take it himself and put it away. "On the road or in the forest" means on the road or in the forest. "Such a place" means a place where one might suspect, "It might have been taken by monks." "It should be done appropriately" means seeing such an item on the road or in the forest, one should step off the road and sit down, and when the owners arrive, that place should be pointed out. If one does not see the owners, a rag considered a jewel should be taken. If it is a jewel, one should go silently. This is the practice for those on the road or in the forest. But inside monasteries or lodgings, seeing such an item, one should leave the item, and making a mark by its appearance, or by a seal, or by a piece of cloth, saying, "There are so many kahāpaṇas here," and so on, one should put it away. To another, having departed from there, it should be told to suitable monks. The determination of learning. The explanation of the exposition on learning is finished. 38. The explanation of the exposition on corrupting families 297. Because it is said (Pārā. 437): “He corrupts families with flowers, or with fruits, or with powder, or with clay, or with tooth-sticks, or with bamboo, or with medicinal herbs, or with leg-massage,”