English
"Koṇasuttā" is a neuter designation, meaning the ends of threads drawn out from the corners of the 'gaṇṭhipāsakapaṭṭā'. "Pīḷakā" are those very things, turned back and made into the shape of a 'pīḷakā' (a small knob or button). "Duviññeyyā" means they are indeed difficult to discern, either by tying a knot once at their ends, or by turning them back and sewing them again. "Gandhaṃ telaṃ vā" means either perfume or oil. 'Kañcikā', 'piṭṭha', 'khalikā' and so on are also permissible. 265. "By a jewel" means by a stone like a 'masāragalla' (a kind of gem). "And should not rub" means should not rub at all. "Or by another" means by a club, pestle, and so on. But shoulder-straps and body-bands, if made in that way... It is permissible. Having made it into a trough, one should not rub it. This means, having placed it in a trough for spreading dye, kneeling on the ground, and turning it this way and that, one should not rub it. 266-7. "Corner-string-threads" are threads tied with a loop at the four corners of a robe to prevent it from being blown away by the wind during the dyeing process, which were permitted, as in, "I allow, monks, corner-strings." Corners called "ears" are "corner-corners," and the threads in them. However, the permissibility of knot-loops and bands for corner-string-threads, which are difficult to understand, has been stated below. Therefore, there is no need to cut them when the robe is dyed. Since the cutting of corner-string-threads is mentioned, it should be understood that threads protruding due to the wind should also be cut. The phrase "it is not permissible to put a mark on the umbrella-rim of a water-strainer" should be connected. "On the umbrella-rim" means on the rim of the umbrella. "A mark" means any other mark above, below, or in the middle. The connection is that "keys, and fruits, and gems, and pimples are not permissible." "A gem" is a single round gem. "Pimples" are many round marks the size of mustard seeds, resembling a line of urine. "On the handle" means on the handle of the fruit. 268-9. It should be connected that "garlands, etc., on the fire-drill, and wall-paintings on the leaf-circle are not permissible." "On the fire-drill" generally refers to the upper fire-stick, the lower fire-stick, and the fire-drill bow. "On the leaf-circle" means on a leaf-circle made of tin or lead, etc. However, a makara-handle is permissible here. "Below" means below the cutting-stick. "Above" means above that very same stick. 270-3. "In the broom" is a gender inversion for "broom." "Not forbidden" means a female figure, however, is forbidden. "Even golden" means even made of gold. "Horn-pipe" is a pipe made of horn. Here, it should be understood that even unmentioned items, such as tooth-cleaning sticks, water pots, water ladles, powder containers, etc., are in accordance with the mentioned items. Whoever among them is skilled in the Vinaya, such an accessory... He should cut or cause to cut, he is blameless, thus it should be understood. The description of the explanation of requisites is finished. 36. The description of the explanation of medicines. 274-5. It is connected thus: for people, to make, to give, or to speak about medicine is not allowed. In "is allowed" here, "by a monk" is the agent, "medicine" is the stated object. But since "to make" is an instrumental noun, should it not be understood with an unstated object, given that in the use of participles formed with kṛt suffixes in the sense of action, even the object case is desired? True, nevertheless, when the primary object-power is expressed, by connection with a secondary participle action, the secondary object-power is understood as if expressed. And thus it was said by us in the Yogavinicchaya: "Due to following the primary, for common usage, when the primary power is expressed, the secondary power appears as if expressed." "For people" means for any people who come. And for co-religionists, and for parents, and for those dependent on the monk who serves them, and for the attendant, making medicine by means of begging or by request is allowed, this is the connection. Therein, "co-religionists" means the Dhamma to be practiced together, consisting of morality, faith, and wisdom, is co-Dhamma. Those who have this are co-religionists: monk, nun, female trainee, male novice, female novice—these five. For them. Father and mother are "parents" by ekasesa, or a general designation for both. For them. "One dependent on a monk" is he who, doing all tasks in the monastery, dwells relying on a monk. "Bhaṇḍu" is he who, aspiring to ordination, dwells in the monastery until he prepares his bowl and robes. He is like a withered leaf. "For the attendant" means for one's own attendant. Among these, however, if parents, even if they are kings, expect help, it is not proper not to do it. Without touching the mother, all service should be done. The father, however, having done bathing, massaging, and so on with one's own hand, should be attended to. 276. "Father and mother and brother and sister" is a dvanda compound: father... (etc.)... sisters. "Great and small," great-small... "and your father... and sisters" is a karmadhāraya compound. "Those of whom these are the beginning" is an aññapada compound. The words "mahā" (great) and "cūḷa" (small) should be joined individually with the words like "father," as in "great father, small father," and so on. Here, by the word "etc.," paternal aunts and maternal uncles are included, and for all ten of them, up to the seventh generation of family lineage and progeny are included. The construction is: "It is permissible to make medicine for them from their own property." The meaning is: if there is property belonging to those great fathers and so on, then it is permissible to make medicine with it. If there are no relatives. "Attaniye" means if the bhikkhu has property of his own. "It should be given temporarily" means it should be given as a temporary loan. But if they return it, it should be accepted; if they do not give it, they should not be urged. "Tāvakālikaṃ" means the period should be as long as the giving of it. "Ṇika" is at the end of the compound. 277. By "making medicine, etc.," the word "etc." includes giving un-touched alms-food, etc. The word "hi" is for cause, for since in these (actions) family-defiling, etc., do not arise, therefore it is permissible to make medicine for them, and if one has one's own (property), it should be given. This is the meaning to be understood here. "Does not arise" means it does not grow, does not occur, does not exist. The intention is that it does not generate an offense. For their benefit, medicine should be caused to be brought by relatives or novices, or it should be caused to be brought for one's own benefit and then given. They too should bring it with the intention, "We will bring it for our preceptors, etc." If others who are sick enter the monastery, medicine should be made for all of them without expectation. A faithful family is like a mother and father to the community of bhikkhus. If someone there is sick, for their benefit, they (the family) may ask, making it allowable, "Venerable sir, what medicine do they make for such-and-such a disease?" And it is permissible to take this and that and make it. Or the bhikkhus may converse among themselves. 278. It should be understood that giving un-touched alms-food to the six mothers and so on, and to a rebellious thief or a ruler, is not forbidden. "To the six" means among the six mothers and so on. Of mothers and so on... ...except for those dependent on bhikkhunis, for the remaining five, such as mothers. However, the interpretation "six" contradicts the commentary. For there, beginning with "parents," seven were mentioned, excluding those dependent on bhikkhunis. And it was said similarly by Acariya Buddhadatta Thera – Even untouched alms food should be given by one who knows; To both parents, and to their attendant. It should be given to the ruler, and to the bandit-rebel, And to the servant, and to the one who performs services. (Vinaya VI. 493-495); "To the bandit-rebel" means to an open thief who desires the kingdom. "Untouched" means alms food received from the hand of a layperson, the best part of which has not been taken by oneself or another renunciant; this is untouched alms food. Hospitality is said to be: "Seeing a visitor who has arrived at the monastery, or a poor person, 'Drink water' should be given, foot-rubbing oil should be given, gruel and food for one who comes at the proper time, if there are rice grains for one who comes at the wrong time, rice grains should be given, a sleeping place should be given, and even communal property should be given to thieves." However, the remaining hospitality should be done without expectation. Similarly, Dhamma hospitality should be given to anyone. 279. "To them" means to laypeople such as strangers. "Should be done" means if it is said "recite," one should do it. If it is said "We will not do it," and they become remorseful, it should be done. "Not by oneself" should be interpreted as not by one's own suttas and water. Having thus shown the general method of practicing protective chants, now, to show the method of practicing the Āṭānāṭiya protective chant, it begins with "should be recited." "Causing to recite" means when they are urged with "Recite!" "The protective chant immersed in the teaching" means, without reciting the Āṭānāṭiya Sutta first, having recited these suttas belonging to the teaching— the Mettā Sutta, the Dhajagga Sutta, the Ratana Sutta— for seven days, then the Āṭānāṭiya protective chant should be recited according to the preparation. 280. "Having come, give the precepts, Dhamma..." sent by someone, saying, "Let him speak a little protection," he goes and is allowed to give precepts or to recite the Dhamma or protection. This is the connection.