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Khuddasikkhā-Purāṇaṭīkā-Abhinavaṭīkā

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Tr. 1 Tr. 2

Source text: https://tipitakapali.org (Feb 2025)

Translation 1: Grok3 (01 Mar 2025)

Translation 2: gemini-2.0-pro-02-05 (01 Mar 2025)

This file was last generated on: 2025-03-18 19:43:46

Khuddasikkhā-mūlasikkhā

Khuddasikkhā-Mūlasikkhā

Khuddasikkhā

Ganthārambhakathā

Discourse on the Beginning of the Text

Introductory Verses

From the beginning, the training to be undertaken by one who has received higher ordination, along with its summary;

From the beginning, concerning what should be trained by one who is ordained, together with the outline;

And one with whom it is not possible to live together, and performing an act, avoidance of wrong livelihood;

Restraint, purification, contentment, the fourfold protection, insight meditation.

1. Pārājikaniddeso

1. Explanation of the Pārājika Offenses

1. Explanation of the Pārājikā

1. One who has not abandoned training in the three paths, in a covered or uncovered place;

1. While still not disavowing the training in the three paths , covered and not covered;

In an open space with a sign, even as little as a sesame seed in a covered place.

4. Taking the not-given with a thieving mind, should fall to pārājika, or also;

8. The divisions of jhāna and so forth, not being present, directed towards oneself.

10. These four pārājikā offenses, are to be excluded from association, as before;

13. A human being and that perception, and a thieving mind in regards to the object;

14. A living being, a human being, the perception of a living being, the intention to kill;

18. The penetration of the path into the path, of sexual intercourse are presented here;

2. Saṅghādisesaniddeso

2. Explanation of the Saṅghādisesa Offenses

2. Explanation of the Saṅghādisesa

21. Likewise, listening and discerning, having undertaken the path concerning sexual intercourse;

Touching a serious offense, having displayed sensual passion with unwholesome speech.

22. Speaking of the advantages of service that one desires, by one burning with sensual passion;

With speech connected with sexual intercourse, in requesting sex, it is a serious offense.

Investigating and carrying out the message later, a samaṇa commits a serious offense.

A kuṭi exceeding the measurements, for his own use, he commits a serious offense.

26. Accusing without basis, or making someone else accuse with basis of an offense;

28. He conceals having knowingly committed an offense, he should dwell on probation for that amount of time;

He should practice mānatta in the Saṅgha, having completed the probation for six nights.

The Saṅgha of twenty bhikkhus should rehabilitate him, after mānatta has been carried out.

3. Cīvaraniddeso

3. Explanation of Robes

3. Description of Robes

That created by spiritual power, given by devas, and in each case, what is similar to them.

One should not formally determine as a personal cloth nor temporarily hand over, the face-wiping cloth and the sitting cloth.

34. “Imaṃ saṅghāṭiṃdhiṭṭhāmi”, saṅghāṭimiccadhiṭṭhaye;

It is beyond the reach of the hand, this method applies in the other cases as well.

He should formally withdraw the previous robe and then determine, similar for determining the bowl.

38. And three hand-spans in breadth, likewise for the single-layered upper robe;

One and a half vidatthi and the border is one vidatthi, using the Sugata’s vidatthi.

Likewise, having spoken, he should determine, bag and other items must be entrusted temporarily.

44. Of new and not new according to the allowance, the outer robe should be double-layered;

45. Of robes received at the end of the rainy season, the outer robe may be four-layered;

On a boat, in a tower, in a monastery, in a garden, in a caravan, in a field, at a threshing floor, on a tree.

Except with the consent of the bhikkhus, it is not allowable to be away from them.

49. For the duration of illness or the rainy season, a cloth for scratching, and similar cloths;

A sitting cloth is allowable, kappiya, if it is made with fringe by adding strings and so on.

are kappiya if it is made allowable by marking and so on, and the sitting cloth nisīdanaṃ with or without fringe.

52. What is not determined, not discarded, one should make it kappiya and then use it;

One hand-span in length, and one and a half hand-span in width, should be subjected to vikappa.

56. Garments made from Kadali tree, eraka grass, coarse cloth, and potthaka, it is an offense of wrong-doing, dukkaṭa;

57. Dyed with powerful dyes, mahāraṅga, or mahānāma dye, or tirīṭaka dye;

All, including cloak and head-wrap, is a robe that has been cut, is declared allowable (labbha).

4. Rajananiddeso

4. Explanation of Dyes

4. Description of Dye

59. Turmeric for root, and for the trunk, reddish-yellow, mañjeṭṭha, tuṅga, hāraka;

Kusumbha and kiṃsuka for flowers, all are allowed, having excluded the prohibited.

5. Pattaniddeso

5. Explanation of the Almsbowl

5. Description of Bowl

A bowl larger than the superior is not allowable, apatta, and one smaller than the inferior is also not allowable.

Change of gender, leaving the Order, and by a hole, the determination of a bowl is lost.

65. One should not improperly store the bowl, nor clean it with water, nor expose it to heat;

It is not allowable, na kappati, to place it on the feet, on a bed, or on a stool.

All these bowls are not allowable, akappiya, and are said to be objects of wrong-doing, dukkaṭa.

6. Thālakaniddeso

6. Explanation of the Tray

6. Description of Dishes

71. Three kinds of dishes are allowable, kappiya: made of copper, iron, and clay;

72. Those made of crystal, glass, and bronze, belonging to householders, are not allowable, akappiya;

Those belonging to the Sangha, made of gourds and jars, are allowable for a limited time, tāvakālika.

7. Pavāraṇāniddeso

7. Explanation of the Invitation Ceremony

7. Description of Invitation

and then eats from another [posture], there is a pācittiya offence, if it’s excess.

panic seed (kudrūsa), and wheat; of these seven kinds of grains, cooked rice and drinkable gruel.

76. Sāmāka millet, tiṇa grass seed, panic seed (kudrūsaka), varaka, and corako;

one may refuse the offered allowable food, either by its name or saying “this.”

81. Having risen after being satisfied, food [offered] to one who has not eaten,

82. Having accepted allowable food, having set it down, and being within arm’s reach;

83. Do not cause [food] to be held by the hand of one who is not fully ordained, nor by sending it;

8. Kālikaniddeso

8. Explanation of Time-Bound Requisites

8. Classification of Foods According to Time

those allowable for a watch, those allowable for seven days, and those allowable for life.

Pharus berries, naggisantatta, and drinks are allowable for a watch (yāmakālika).

90. Oil made from sesame, tallow tree seed, castor seed, honey, and mustard seed;

91. Fats, whether cooked with ingredients or raw, are allowable at the time for non-humans;

For others, one should not cook ingredients with materials allowable for the day (yāvakālika).

fragrant grass (Usīra), fragrant root (bhaddamutta), ativisā, and kaṭurohiṇī;

The fruits of the three myrobalans, castor seeds, and the like, are allowable for life.

And the different kinds, such as Vikaṭa, should be known as allowable for life.

With a valid reason in the wrong time, the three temporals [other than yāvajīvika] are allowable.

99. Exceeding the time and watch, both generate a pācittiya offence (pāci. 239);

Both of these generate [an offence], in the case of having been stored overnight and kept at hand.

There is a pācittiya according to the Pāḷi, and a dukkaṭa for ghee and other such items.

101. One should not smear what has been obtained without discarding it, and one should not consume it;

When seven days for the one making the determination, for a novice to determine;

9. Paṭiggāhaniddeso

9. Explanation of Acceptance

9. Section on Receiving (Paṭiggāha)

108. From disrobing, death, and changing sex, from abandoning without expectation;

112. In things poorly stored, covered in dust, and receiving what is hard to get;

Cooked inside oneself, cooked by itself, and cooked inside, there is a dukkaṭa.

10. Akappiyamaṃsaniddeso

10. Explanation of Improper Meat

10. Section on Unallowable Meat

A grave offense (thullaccaya) regarding human meat, in other cases, a dukkaṭa.

11. Nissaggiyaniddeso

11. Explanation of Nissaggiya Offenses

11. Section on Requiring Forfeiture

116. Exchanging non-monetary items for monetary, monetary for other than that;

119. Gain for oneself or for another, or transferred to the Saṅgha or others;

120. Not having forfeited nissaggiya, one should not use, or should not give;

To use what has been forfeited considering it one’s own is dukkaṭa, otherwise other.

12. Pācittiyaniddeso

12. Explanation of Pācitti Offenses

12. Section on Pācittiya

13. Samaṇakappaniddeso

13. Explanation of Monastic Propriety

13. Section on what is Allowable for a Monk

125. Pācittiya in beginning to damage plant life, what is made allowable;

127. Seeds that have been rendered incapable of sprouting and those not made into seeds are permissible;

127. A seed that has sprouted, a non-seed, and what has not been made [allowable] are allowable;

128. In the case of seeds connected together, whether in a vessel or on the ground;

If [the procedure of making allowable] is done on one, it is considered done on all.

It should be made kappiya again, for then it becomes a bhūtagāma (living plant).

One should make [them] allowable again, for it is then bhūtagāma (vegetable growth).

130. Whether with leaves or without leaves, originating from slime and water;

These are bases for a dukkaṭa (minor offense), as are fully bloomed plants unfit for use.

Are grounds for a dukkaṭa offense, [but] when fully bloomed, they are not considered usable.

For one who takes them there, it is a pācittiya (offense requiring confession), or for cutting even a letter.

There is a pācittiya offense for taking them, or for cutting a letter [on them].

133. To press coconuts and the like, with a wood-monkey (instrument) and so on;

14. Bhūminiddeso

14. Exposition on Land

14. Description of Grounds

136. Those agreed upon, proclaimed, or of the “gonisādī” type, and those of householders;

137. In a dwelling made for residence, belonging to the saṅgha or an individual;

137. In a dwelling made for residence, belonging to the Sangha or individually owned (vekasantake);

An allowable hut (kappiyā kuṭi) should be obtained, sufficient for sleeping together.

138. In constructing a dwelling for the Sangha or for an individual, thus should be said;

By those undertaking the announcement (ussāvanantikā), when placing the first brick, pillar and so on;

“We are making an allowable hut (kappiyakuṭiṃ), we are making an allowable hut.”

It is called “gonisādī,” and “sammutī” means agreed upon by the saṅgha.

Is called “gonisādī”, “sammuti” is what has been agreed upon by the Sangha.

For the purpose of a kappiya hut, a house is considered a “gahapatī” (householder’s).

A house for the purpose of an allowable hut (kappakuṭiyā), is considered “gahapati”.

141. What is mixed with ghee and the like that have been dwelt in a non-allowable hut;

One should avoid [because of] internal dwelling, the first two periods (kālika).

Without meat, it lasts for seven days; with meat, it’s the same as what is self-cooked.

143. Those by whom, being ussāvanantikā, [the dwelling] has been established with pillars and so on;

Even if those very ones are removed, it remains [established] even in other [pillars, etc.].

144. If all [pillars, etc.] are removed, it becomes an abandoned dwelling (jahitavatthukā);

In the case of gonisādī within an enclosure; the rest [become abandoned] by the removal of the roof.

15. Upajjhācariyavattaniddeso

15. Exposition on Duties toward Preceptor and Teacher

15. Description of Duties for Preceptors and Teachers

145. Dwelling in dependence on preceptor and teacher, being well-disciplined;

One should always give a tooth-stick, a seat, water, and gruel at the proper time.

146. He should perform duties with the alms-bowl, entering and leaving the village;

146. One should attend to duties concerning the bowl, entering a village, going and coming;

147. Concerning water for rinsing, drinking water, and places for defecation and urination;

148. He should not snap his fingers while cleaning, nor in a headwind or crowd;

148. One should not shake out [dust, etc.] while cleaning, against the wind, in a courtyard;

149. When bathing, what should be done for the one who has bathed, and in dyeing, cooking, and washing;

Sewing the robe, if there are spots, one should not remain standing while dyeing.

153. Wishing to go to a village, cemetery, beyond the boundary, or another region;

153. Wishing to go to a village, a cemetery, beyond the boundary, or to a [certain] direction;

Everywhere through difference of duties, by being disrespectful, is an offense of wrong doing(dukkhaṭa).

16. Vaccapassāvaṭṭhānikaniddeso

16. Exposition on Latrine and Urination Places

16. Instruction on the Place for Excrement and Urination

156. He should not use the latrine according to seniority, but in sequence of arrival;

156. One should not defecate according to seniority, but in the order of arrival;

157. One should not enter pushing others aside, nor should one enter suddenly;

158. One should not make noise while defecating, or while chewing a tooth-stick;

159. He should not drop wood into a pit, nor spit into the urination trough;

159. One should not throw a stick into the well, nor saliva into the urinal;

160. One should not exit suddenly, nor should one exit pushing others aside;

One should not rinse making “capu capu” sound, and one should clean the refuse.

17. Āpucchakaraṇaniddeso

17. Exposition on Asking Permission

17. Instruction on Taking Leave

161. Without being requested by an elder, he should not recite the pātimokkha;

161. Without being requested by a thera, one should not recite the Pātimokkha;

164. One should not expound Dhamma, light a lamp, maintain it, nor extinguish it;

165. Even while walking on a walking path (caṅkama), one should turn around with a senior;

Wherever the senior is, one should not brush against him with the edge of one’s robe.

18. Nagganiddeso

18. Exposition on Nakedness

18. Instruction on Nakedness

One should not receive, nor give, nor pay respect, nor cause others to pay respect.

For the sake of bodily service, two cloths are suitable for covering anywhere, it is said.

19. Nhānakappaniddeso

19. Exposition on Bathing Regulations

19. Instruction on Bathing Practice

169. While bathing at the site of a post, pillar, or tree, one should not rub;

Stone, foam, and wooden boards are permissible for scrubbing the feet, it is said.

20. Avandiyaniddeso

20. Exposition on Those Not to Be Revered

20. Instruction on Those Not to be Venerated

172. One expelled, not fully ordained, those of different communion, and women;

A novice, one gravely afflicted, and a paṇḍaka (eunuch) are not to be revered.

Also a new monk, one who has committed a grave offense, and a paṇḍaka are not to be venerated.

21. Cammaniddeso

21. Exposition on Leather

21. Instruction on Leather

174. Apart from the three permitted, other leather is a basis for dukkaṭa;

174. Other than the three permitted, leather constitutes an offense of wrong doing (dukkaṭa);

22. Upāhananiddeso

22. Exposition on Sandals

22. Instruction on Footwear

In a monastery, it is permissible for everyone, and everywhere for the improper.

177. All mañjeṭṭhikā, variegated, with straps of dark blue, yellow, etc.;

179. Sandals shaped like scorpions, or made of lion, tiger, leopard, or bear skin;

180. Having dyed the whole [sandal] with a color such as blue, and having wiped a portion of it;

23. Anolokiyaniddeso

23. Exposition on Not Looking

23. The Section on Looking

181. For one who is lustful, the vagina of a woman, or the mouth of a female alms-giver;

24. Añjanīniddeso

24. Exposition on Collyrium

24. The Section on the Eye-salve Tube

182. Vaṭṭāṭṭhasoḷasaṃsā vā, maṭṭhā vaṭṭati añjanī;

182. Round, eight-sided or sixteen-sided, a polished eye-salve tube is allowed;

184. It is permissible to sew it with thread of one color, and likewise, a case;

A sheath for needles, a box for an eye-salve stick, and the stick too are without ornamentation.

25. Akappiyasayananiddeso

25. Exposition on Impermissible Beds

25. The Section on Unallowable Bedding

187. A long chair, a mattress, a couch, a rug, an animal skin with hair turned inwards.

A thick rug, a multi-colored quilt, a covering with long fleece, a covering with fleece on one side.

188. Silk cloth, woolen cloth, kattissa cloth, elephant coverings, horse coverings, chariot coverings;

Lion skin coverings, choice covers of kadali deer, and excellent animal skins.

190. High chairs and the three others are allowable in a layperson’s home;

190. The first three (long chair, etc.) are allowable, obtained from householders and remaining among those things;

191. Four-cornered seats, with seven limbs, with five limbs, having high legs;

193. Three kinds of cotton stuffing in a mat’s core, hair of deer or birds;

193. Three kinds of cotton, and the interior of a pillow, hairs of animals and birds;

26. Samānāsanikaniddeso

26. Exposition on Sitting Together

26. The Section on Sharing a Seat

195. Within three years’ difference, it is allowed for bhikkhus on one seat;

One who is five vassa may sit with those who are seven vassa or three vassa.

27. Asaṃvāsikaniddeso

27. Exposition on Those Not in Communion

27. The Section on Non-Communion

198. One who has been suspended, one who is not fully ordained, a bhikkhunī, one with severed roots;

Those residing outside the boundary of shared residence, those standing in the sky;

28. Kammaniddeso

28. Exposition on Disciplinary Actions

28. The Section on Formal Acts

199. An unlawful act by an incomplete quorum, an unlawful act by a complete quorum;

200. A quorum of four, a quorum of five, a quorum of ten, a quorum of twenty;

201. Here a quorum of four is for restoration, higher ordination, and pavāraṇā;

And a quorum of five is for restoration, and higher ordination in the middle regions.

202. And a quorum of ten is for restoration, except for all (other) formal acts;

The other (quorum of twenty and above) is said to be competent for all formal acts.

203. When a formal act is to be performed by a group of four, four bhikkhus who are competent and blameless are required;

Others who are eligible for the formal act, should be excluded, and so forth, in order for the kamma not to be spoiled, the same rule should apply.

204. Any formal act that must be performed by a quorum of four or more, a kamma that it not fit for asaṃvāsa;

After one among the gravest (offences) has been committed, completing the quorum;

If kamma such as parivāsa etc. is performed, it is invalid and a dukkaṭa.

205. One should prevent an unlawful kamma, two or three in the case of obstacles;

If preventing those who are seen and those who fix a place for the one seen, there are more than that.

206. Those who are fit for kamma, not subject to suspension, emotionally disturbed, or wrongly positioned;

207. Of a bhikkhu who is of established right conduct, dwelling within the same boundary, having the same communal affiliation;

It is proper (to object) even up to the final announcement of the one reporting.

Out of sight, one should not give consent to physical participation, this is a dukkaṭa.

29. Micchājīvavivajjanāniddeso

29. Exposition on Avoiding Wrong Livelihood

29. Section on Abandoning Wrong Livelihood

209. Dāruṃ veḷuṃ phalaṃ pupphaṃ, cuṇṇaṃ nhānamukhodakaṃ;

209. Wood, bamboo, fruit, flowers, powder, bathing requisites, and water for rinsing the mouth;

Clay, tooth-cleaning sticks, and so on, should not be given for the sake of gaining favor with families.

210. Through cooking, (preparing) mung beans, soup, (obtaining) things by occupation, medicine,

211. Or by giving unsolicited gifts, accepting a second meal, acting as a physician,

Or by any other means condemned by the perfectly enlightened Buddha, one should not make a living.

One should avoid requisites arising from family corruption and other such sources.

30. Vattaniddeso

30. Exposition on Duties

30. Section on Duties

With an umbrella, having covered the head, or even having put the robe (over head).

And securing the monastery, should ask permission and take leave (of the residents) concerning his lodging.

216. If there is no one to ask permission from, having properly secured (everything);

217. A resident bhikkhu should prepare a seat for a senior incoming bhikkhu;

218. Having gone to meet him, he should receive (his bowl and robe), and inquire about water;

219. He should explain (to him) what is frequented and not frequented, and the place for defecation and urination;

220. Seated, to a junior bhikkhu, he should relate this, the place for entering and leaving;

31. Vikappanāniddeso

31. Exposition on Sharing

31. Section on Making (a Robe) Allowable

221. Face-to-face and not face-to-face, these two ways of making something allowable are stated;

223. “Mayhaṃ santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī”ti –

223. “Use what belongs to me, give it away, or do as appropriate with it” –

Only when it has been relinquished by him in this way is it allowable to use it and so on.

224. Another way of making something allowable face-to-face is in the presence of a single bhikkhu;

225. “Imaṃ cīvaraṃ tissassa bhikkhuno, tissāya bhikkhuniyā, tissassa sāmaṇerassa, tissāya sāmaṇeriyā, tissāya sikkhamānāya vikappemī”ti vattabbaṃ.

225. “I share this robe with the bhikkhu Tissa, the bhikkhunī Tissā, the sāmaṇera Tissa, the sāmaṇerī Tissā, or the sikkhamānā Tissā,” should be said.

225. “This robe I make it allowable to the bhikkhu named Tissa, to the bhikkhunī named Tissā, to the sāmaṇera named Tissa, to the sāmaṇerī named Tissā, to the sikkhamānā named Tissā.”

Tena bhikkhunā “tissassa bhikkhuno, tissāya bhikkhuniyā, tissassa sāmaṇerassa , tissāya sāmaṇeriyā, tissāya sikkhamānāya santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī”ti vattabbaṃ.

By that bhikkhu, “Use what belongs to the bhikkhu Tissa, the bhikkhunī Tissā, the sāmaṇera Tissa, the sāmaṇerī Tissā, or the sikkhamānā Tissā, give it away, or do as needed,” should be said.

That bhikkhu should say: “Use what belongs to the bhikkhu named Tissa, to the bhikkhunī named Tissā, to the sāmaṇera named Tissa, to the sāmaṇerī named Tissā, to the sikkhamānā named Tissā, give it away, or do as appropriate with it.”

226. When making something allowable not face-to-face, one should say this in the presence of one (person):

227. Tena vattabbo “ko te mitto vā sandiṭṭho vā”ti. Itarena cevaṃ vattabbaṃ “tisso bhikkhū”ti vā “tissā bhikkhunī”ti vā “tisso sāmaṇero”ti vā “tissā sāmaṇerī”ti vā “tissā sikkhamānā”ti vā.

227. He should be asked, “Who is your friend or acquaintance?” The other should say, “The bhikkhu Tissa,” or “the bhikkhunī Tissā,” or “the sāmaṇera Tissa,” or “the sāmaṇerī Tissā,” or “the sikkhamānā Tissā.”

227. Therefore, he should say, “Who is your friend or acquaintance?” The other should say, “The bhikkhu Tissa,” or “The bhikkhunī Tissā,” or “The sāmaṇera Tissa,” or “The sāmaṇerī Tissā,” or “The sikkhamānā Tissā.”

Puna tena “ahaṃ tissassa tissāya vā dammī”ti vikappetvā teneva “tissassa bhikkhuno, tissāya bhikkhuniyā, tissassa sāmaṇerassa, tissāya sāmaṇeriyā, tissāya sikkhamānāya santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī”ti paccuddharitabbaṃ.

Then he should say, “I give it to Tissa or Tissā,” and having shared it, he should say, “Use what belongs to the bhikkhu Tissa, the bhikkhunī Tissā, the sāmaṇera Tissa, the sāmaṇerī Tissā, or the sikkhamānā Tissā, give it away, or do as needed,” to release it.

Then, having made the alternative, “I give to Tissa, or to Tissā,” by him the item should be formally returned with, “The property of the bhikkhu Tissa, the bhikkhunī Tissā, the sāmaṇera Tissa, the sāmaṇerī Tissā, the sikkhamānā Tissā, consume it, or dispose of it, or do with it as is proper.”

It does not produce a nissaggiya (offense requiring forfeiture), nor is it determined or shared.

It does not produce a nissaggiya, what is not appointed or alternatively assigned.

32. Nissayaniddeso

32. Exposition on Dependence

32. The Section on Dependence

231. Arranging the robe on one shoulder, raising the joined hands in salutation;

33. Kāyabandhananiddeso

33. Exposition on Body Binding

33. The Section on the Belt

239. Knots, like makara-heads and so on, are not permissible at the ends of fringes;

34. Pathavīniddeso

34. Exposition on Earth

34. The Section on Earth

245. Digging living earth is a pācittiya; for one perceiving it as living, a dukkaṭa;

For one uncertain or perceiving it as non-living, no offense, nor in carrying it.

Two, if the mind is uncertain, if thinking it is unborn, and likewise if commanding.

248. “You should not fetch clay knowing, ‘I will dig a hole for a post’ or such,;

Or that which has stood for more than four months, clods and the like, should not be dug up.

Anything accumulated for more than four months, a clod, etc, should not be disturbed.

And on stones, or a rock where fallen, sand is attached, or a new water-pot stand where fallen.

Saying, “I will show it,” while breaking the ground, or making a path to walk on.

255. One with an itchy disease, rubbing limbs and parts of limbs on a riverbank and the like;

256. Straightening a post and so on that is leaning, rolling stones and the like;

It is permitted to let fire fall, or if there is an emergency, on the ground” it is said.

35. Parikkhāraniddeso

35. Description of Requisites

35. Requisite Instructions.

For stability, it is allowable on an umbrella, to tie lines like that of the staff.

264. Corner threads and small cushions, only faintly discernible, are allowable;

271. In the water vessel, footstool, and also in the kathalikā (small seat);

272. In a dwelling, regarding the various kinds of doors, windows, and so on;

What is the question regarding things made of gold, once polished and colored [items are permissible].

273. Regarding oil containers, in their various forms, such as horns, tubes, gourds, and so forth;

They should be without the figures of men or women, polished and colored, they are not prohibited.

36. Bhesajjaniddeso

36. Description of Medicines

274. To make medicine for people, to give it, or to speak of it is not permissible;

274. It is not permissible to make, give, or speak about making medicine for a layperson;

Due to begging for alms and requesting from one’s own and those of the same Dhamma.

275. Making medicine is allowed for one’s fathers, those who attend to them, monks, dependents, and those who shave their heads;

276. For one’s elder and younger paternal uncles, father, mother, brothers, sisters, and so on;

277. Corrupting families, making requests, preparing medicines and so forth;

278. Almsfood that has not been touched is not prohibited for mother and so on;

279. For them, with consecrated water alone, one may perform paritta oneself;

279. One should make paritta for them with their threads and water, for oneself;

When having it recited, one should say, “The paritta is a protection of the Teaching.”

280. Having come, let him give and speak of virtue, the Dhamma, or a paritta;

37. Uggahaniddeso

37. Description of Acquisition

37. Description of Learning

281. For the sake of construction, cetiyas, the Sangha, another, an individual, or a group;

282. Among those, it is a nissaggiya [offense requiring forfeiture] for one’s own sake, a dukkaṭa in the two remaining cases;

But if saying without touching, regarding a group, the Sangha, and an individual.

283. One should not refuse, saying, “I give it for a cetiya, for new work;”

One should refuse it and accept it through the proper procedure with a kappiya;

When a field, etc, are presented to the Monastery, saying I will give it, is acceptable.

285. The construction of a new canal, a paddy field, and a new irrigation work on a tank;

In an unmarked portion, saying, “Give this much”—with coins raised—all these are not allowable.

288. The crop produced on a portion of the land, [saying] “Take this much, take this much;”

289. While measuring, protecting, remaining, and taking it out of the threshing floor;

290. It is a pācittiya offense to store anything whatsoever belonging to a householder;

Even if it belongs to one’s father, [it should be done] under the supervision of the storekeeper.

292. Having stored it, saying “Give it,” and, if told, one should refuse;

One should deposit it after taking it, and also on the road or in other such places;

38. Kuladūsananiddeso

38. Description of Family Corruption

38. Description of Corrupting Families

297. Pupphaṃ veḷuṃ phalaṃ cuṇṇaṃ, dantakaṭṭhañca mattikaṃ;

298. Thullaccaya for heavy property, here meaning Saṅgha-owned given by a lord;

298. Thullaccaya for heavy objects, and here things belonging to the Sangha, by the ruler;

A dukkaṭa and so forth for giving away. Things belonging to the Sangha, or another person, and that were stolen.

299. It is not allowable to tend in any way a tree bearing fruits or flowers,

Are allowable, due to having made it nimitta, obhāsa, using the kappavohāra convention.

303. These things that arise (uppannapaccayā), are likewise unallowable for the five;

304. Having caused to be taken, or having taken, from parents, and remaining relatives;

It is allowable to give flowers, for the purpose of venerating cloth and requisites;

It is not allowable for the purpose of adornment, and for the purpose of venerating their sign and so forth.

306. When distributing fruit or flowers, it should be given to any worthy one;

307. After making a boundary in, or near a monastery, and making an agreement,

After stating the agreement for the one who is asking, it must be given as the tree.

308. Regarding the unguent of sirīsaka, and others, and the rest, the determination;

39. Vassūpanāyikaniddeso

39. Description of Rainy Season Entry

39. The Section on Entering the Rains-Residence

310. “In this dwelling, I enter, the rains-residence for these three months;”

“I enter the rains-residence here,” the thought arising here, is taking a dwelling.

311. If one does not intend to enter a residence, or if that very day passes;

312. One should enter the second, having come when the rains are interrupted;

316. For a Sangha act, if invited for the purpose of listening to the Dhamma;

318. If sent by other relatives, and by one who is dependent on a bhikkhuni;

Or for the Sangha’s harmony, if the rains are broken, one may give pavāraṇā.

40. Avebhaṅgiyaniddeso

40. Description of Non-Division

40. The Section on What Cannot Be Divided

325. When dividing thullaccaya items, even those divided are as if undivided;

327. Whether naturally of five colors, or whitewash, kanguṭṭha and the like;

Once the task is finished, they can be divided, whether for the Sangha or a cetiya.

329. A bowl and other things suitable for a bhikkhu, and likewise what is partially or fully made;

333. Permissible leather is to be divided, antelope leather is not to be divided;

One may take creepers, etc., by way of giving back, the remaining [items] are considered not divisible.

41. Pakiṇṇakaniddeso

41. Miscellaneous Description

41. Chapter on Miscellaneous Matters

338. With beeswax, oil, or non-oil substances, with a comb, the hand, or the teeth of the comb;

341. Inferior or superior, to superior or inferior, by birth and other qualities;

One is not allowed to remove hair in the private parts at the twentieth day or eighth day.

343. Yathāvuḍḍhaṃ na bādheyya, saṅghuddiṭṭhaṃva saṅghikaṃ;

343. One should not obstruct by seniority, only Saṅgha-designated Saṅgha property;

343. One should not hinder [anyone] according to seniority, what is assigned by the Sangha or Sangha property;

344. With a saṅghāṭi, one should not cross the legs, nor lean on walls;

344. One should not lean with the outer robe (saṅghāṭi) on a wall, etc;

In teaching, in a similar assembly, and in visible actions, there is a dukkaṭa.

347. One should not climb a tree, except for a necessary reason, up to a man’s height;

349. One incurs a thullaccaya by cutting off the genitals, a dukkaṭa is incurred;

350. Pictures and figures in books, one should not make or cause to be made;

One should not make someone who is eating get up, in a monastery, forest, or house.

352. Starting with making fun by initiating [a matter] with reference to the Buddha, the Dhamma and the Saṅgha;

a dukkaṭa [offense is committed] or also in teasing someone else, or the order.

355. One should not recite worldly sciences (lokāyata), nor should one pull out gray hair;

356. One should not dress covering the body, with a lay person’s covering and under-robe;

One should dress wrapped around, and one should not smear the body with scented paste.

357. One should make them give interest, but not request, from those not related, or not invited;

358. Demanding specifically, keeping [it], knowing or unknowing of a punished person;

If a penalty is imposed on him, the penalty for himself. but when punishing by oneself,

by the difference of the value of the penalty, pārājikā and others should be known.

359. When requisites are being carried away, if one says, “Thief, thief!”;

Even if it is in accordance with the Dhamma, dancing, singing, and music are not allowed;

364. In the case of abusive speech, facing each other, with the seven offenses;

366. Having spent the rains, other than that place, to take a share, incurs a dukkaṭa;

Return it when lost or worn out, [but for] those who are liable, do not give when asked;

367. One should not enter a village wearing upper and under robes, nor if fit with shoes on;

From a garden, one may not carry an umbrella, but for protection it is allowable.

369. One may use a carrying pole from both sides, a carrying pole from one side;

370. To accuse someone without giving an opportunity for an offense is a dukkaṭa;

And in the case of a pure person, in a baseless matter, and similarly, in the cause for granting an opportunity.

372. One should accept dumbness, etc., a dukkaṭa for a heretical practice;

Whatever is obtained, accept. Without asking for non-manual work, it is allowed,

374. When lay people give to cowherds, whatever amount they give is acceptable;

375. One may incur an offense in two ways, by body and speech or in six ways;

Or thinking what is not allowable is allowable, and what is allowable is not allowable.

376. One should conceal an offense of shamelessness and ignorance with body and speech;

376. One should conceal with body and speech the arising of an offence, and non-shame;

In matters of gender, the Sangha, a group, or an individual, there are four ways of emerging from an offense.

In the case of liṅga (sign), community, group, and individual, the arising from an offence occurs in four ways.

377. Discussion, speech, or intimation is not permissible regarding the two requisites;

377. In the two supporting conditions, detailed description, intimation, and formal communication are not obtainable;

Only intimation is allowed for the third, while everything is permissible for the rest.

Only formal communication is obtainable in the third, in the rest, everything is obtainable.

378. Giving does not take effect for the five co-religionists in the case of a shaved body;

378. When a gift is given before due time, it will not be valid for five sahadhammika (fellow monks);

Only the Sangha of monks is the heir, and the same method applies to the rest there.

380. Having taken and given this that was formerly given, give to such and such, they say;

Having known that this was given, saying, “I shall give to the latter one,” this rule,

381. Among iron utensils, (one may determine) an iron club; among wooden utensils, what is made of wood;

Except for these, everything else is allowable, including bracelets and pottery.

All that is suitable after being made allowable, is kumbhakārikaṃ (permissible), when is set aside.

42. Desanāniddeso

42. Exposition on Confession

42. The Chapter on Confession

382. Relinquishment of the state of being a monk is the confession of a pārājika offense;

382. Whatever is the relinquishment of monk-status, that is confession of a pārājika offense;

383. Sitting in the squatting position (ukkuṭika), having raised the clasped hands in salutation (añjali);

One should confess a thullaccaya offense or the like in the presence of one person thus.

One should confess a thullaccaya and other (offenses), thus in the presence of one person.

384. “Ahaṃ, bhante, ekaṃ thullaccayāpattiṃ āpajjiṃ, taṃ tumhamūle paṭidesemī”ti vatvā tena “passasi, āvuso, taṃ āpatti”nti vutte “āma, bhante, passāmī”ti vatvā puna tena “āyatiṃ, āvuso, saṃvareyyāsī”ti vutte “sādhu suṭṭhu, bhante, saṃvarissāmī”ti vattabbaṃ. “Ahaṃ, bhante, dve thullaccayāpattiyo āpajjiṃ, ahaṃ bhante sambahulā thullaccayāpattiyo āpajjiṃ, tā tumhamūle paṭidesemī”ti vattabbaṃ.

384. Having said, “Venerable sir, I have committed one thullaccaya offense, I confess it at your feet,” and when asked by him, “Friend, do you see that offense?” one should say, “Yes, venerable sir, I see it.” Then, when he says, “Friend, may you restrain yourself in the future,” one should say, “Very well, venerable sir, I will restrain myself.” “Venerable sir, I have committed two thullaccaya offenses; venerable sir, I have committed several thullaccaya offenses, I confess them at your feet,” should be said.

384. “Venerable Sir, I have committed one thullaccaya offense; I confess it in your presence,” having said that, when he says, “Do you see that offense, friend?”, one should say, “Yes, venerable sir, I see it”, and then again when he says, “In the future, friend, you should restrain yourself”, one should say, “Good, venerable sir, I will restrain myself well”. “Venerable Sir, I have committed two thullaccaya offenses, venerable sir, I have committed several thullaccaya offenses. I confess them in your presence,” one should say.

Nissaggiyesu pana “idaṃ me, bhante, cīvaraṃ dasāhātikkantaṃ nissaggiyaṃ, imāhaṃ āyasmato nissajjāmī”ti. “Imāni me, bhante, cīvarāni…pe… etaṃ me, bhante, cīvaraṃ…pe… etāni me, bhante, cīvarāni dasāhātikkantāni nissaggiyāni, etānāhaṃ āyasmato nissajjāmī”ti.

In the case of nissaggiya offenses, however: “Venerable sir, this robe of mine, kept beyond ten days, is to be relinquished; I relinquish it to the venerable one.” “Venerable sir, these robes of mine… etc.… this robe of mine… etc.… these robes of mine, kept beyond ten days, are to be relinquished; I relinquish them to the venerable one.”

But regarding nissaggiya offenses “This robe of mine, venerable sir, retained beyond ten days, is to be forfeited. I forfeit it to the venerable one.” “These robes of mine, venerable sir, … etc. … This robe of mine, venerable sir, … etc. … These robes of mine, venerable sir, retained beyond ten days, are to be forfeited. I forfeit them to the venerable one.”

385. Having forfeited, one should confess the offence; having received the offence, that monk;

“I give this robe, these robes, that robe, those robes to the venerable one.”

386. (Ka) idaṃ me, bhante, cīvaraṃ rattivippavutthaṃ aññatra bhikkhusammutiyā nissaggiyaṃ.

386. (Ka) “Venerable sir, this robe of mine, separated overnight without the authorization of monks, is to be relinquished.”

386. (a) This robe of mine, venerable sir, kept separated overnight, apart from the consent of a monk, is to be forfeited.

(Kha) “Venerable sir, this unseasonal robe of mine, kept beyond a month, is to be relinquished.”

(Ga) idaṃ me, bhante, purāṇacīvaraṃ aññātikāya bhikkhuniyā dhovāpitaṃ nissaggiyaṃ.

(Ga) “Venerable sir, this old robe of mine, washed by an unrelated nun, is to be relinquished.”

(Gha) idaṃ me, bhante, cīvaraṃ aññātikāya bhikkhuniyā hatthato paṭiggahitaṃ aññatra pārivattakā nissaggiyaṃ.

(Gha) “Venerable sir, this robe of mine, received from the hand of an unrelated nun without exchange, is to be relinquished.”

(Ṅa) idaṃ me, bhante, cīvaraṃ aññātakaṃ gahapatikaṃ aññatra samayā viññāpitaṃ nissaggiyaṃ.

(Ṅa) “Venerable sir, this robe of mine, requested from an unrelated householder without proper occasion, is to be relinquished.”

(Ca) idaṃ me, bhante, cīvaraṃ aññātakaṃ gahapatikaṃ tatuttari viññāpitaṃ nissaggiyaṃ.

(Ca) “Venerable sir, this robe of mine, requested excessively from an unrelated householder, is to be relinquished.”

(Cha) idaṃ me, bhante, cīvaraṃ pubbe appavārito aññātakaṃ gahapatikaṃ upasaṅkamitvā vikappaṃ āpannaṃ nissaggiyaṃ.

(Cha) “Venerable sir, this robe of mine, having approached an unrelated householder uninvited and entered into an arrangement, is to be relinquished.”

(Ja) idaṃ me, bhante, cīvaraṃ pubbe appavārito aññātake gahapatike upasaṅkamitvā vikappaṃ āpannaṃ nissaggiyaṃ.

(Ja) “Venerable sir, this robe of mine, having approached unrelated householders uninvited and entered into an arrangement, is to be relinquished.”

(Jha) idaṃ me, bhante, cīvaraṃ atirekatikkhattuṃ codanāya atirekachakkhattuṃ ṭhānena abhinipphāditaṃ nissaggiyaṃ.

(Jha) “Venerable sir, this robe of mine, produced by prompting more than three times and standing more than six times, is to be relinquished.”

(Ña) idaṃ me, bhante, kosiyamissakaṃ santhataṃ kārāpitaṃ nissaggiyaṃ.

(Ña) “Venerable sir, this mat of mine, made with silk mixed in, is to be relinquished.”

(Ṭa) idaṃ me, bhante, suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpitaṃ nissaggiyaṃ.

(Ṭa) “Venerable sir, this mat of mine, made entirely of black goat wool, is to be relinquished.”

(Ṭha) idaṃ me, bhante, santhataṃ anādiyitvā tulaṃ odātānaṃ tulaṃ gocariyānaṃ kārāpitaṃ nissaggiyaṃ.

(Ṭha) “Venerable sir, this mat of mine, made without regard for proportions—one part white, one part red—is to be relinquished.”

(Ḍa) idaṃ me, bhante, santhataṃ ūnakachabbassāni kārāpitaṃ aññatra bhikkhusammutiyā nissaggiyaṃ.

(Ḍa) “Venerable sir, this mat of mine, made less than six years old without the authorization of monks, is to be relinquished.”

(Ḍa) “Venerable sir, this spread, made by me, is less than six years old, without the agreement of the bhikkhus, it is to be forfeited.”

(Ḍha) idaṃ me, bhante, nisīdanasanthataṃ anādiyitvā purāṇasanthatassa sāmantā sugatavidatthiṃ kārāpitaṃ nissaggiyaṃ.

(Ḍha) “Venerable sir, this sitting mat of mine, made without regard for the border of an old mat within a sugata span, is to be relinquished.”

(Ḍha) “Venerable sir, this sitting cloth spread, made by me, without taking a handspan according to the sugata-span from the old spread all around, it is to be forfeited.”

(Ṇa) imāni me, bhante, eḷakalomāni tiyojanaparamaṃ atikkāmitāni nissaggiyāni.

(Ṇa) “Venerable sir, these goat wool items of mine, exceeding the maximum of three yojanas, are to be relinquished.”

(Ṇa) “Venerable sir, these goat’s wool, having exceeded the maximum of three yojanas by me, are to be forfeited.”

(Ta) imāni me, bhante, eḷakalomāni aññātikāya bhikkhuniyā dhovāpitāni nissaggiyāni.

(Ta) “Venerable sir, these goat wool items of mine, washed by an unrelated nun, are to be relinquished.”

(Ta) “Venerable sir, these goat’s wool, having been caused to be washed by me by an unrelated bhikkhuni, are to be forfeited.”

(Tha) ahaṃ, bhante, rūpiyaṃ paṭiggahesiṃ, idaṃ me, bhante, nissaggiyaṃ, imāhaṃ saṅghassa nissajjāmi.

(Tha) “Venerable sir, I have accepted silver; this, venerable sir, is to be relinquished; I relinquish it to the Sangha.”

(Tha) “I, venerable sir, accepted coined money, this, venerable sir, is to be forfeited by me, this I forfeit to the Sangha.”

(Da) ahaṃ , bhante, nānappakārakaṃ rūpiyasaṃvohāraṃ samāpajjiṃ, idaṃ me, bhante, nissaggiyaṃ, imāhaṃ saṅghassa nissajjāmīti.

(Da) “Venerable sir, I have engaged in various transactions with silver; this, venerable sir, is to be relinquished; I relinquish it to the Sangha.”

(Da) “I, venerable sir, engaged in various kinds of monetary transactions, this, venerable sir, is to be forfeited by me, this I forfeit to the Sangha.”

387. Having relinquished, one should confess the offense and say to a layperson;

387. Having forfeited and confessed the offense, one should tell a householder;

With these words: “Do you know this?”, he might say, “What shall I bring?”

388. Without speaking, things like oil, etc., one should say what is allowable for bhikkhus;

Even if something else is obtained from it, a share of it is not allowable for them.

Even thus, a bhikkhu should discard, if he doesn’t obtain what is agreed upon.

392. These include a second bowl, and the rest may be obtained from the Sangha;

393. (Ka) ahaṃ, bhante, nānappakārakaṃ kayavikkayaṃ samāpajjiṃ, idaṃ me, bhante, nissaggiyaṃ.

393. (Ka) “Venerable sir, I have engaged in various buying and selling; this, venerable sir, is to be relinquished.”

393. (Ka) “I, venerable sir, engaged in various kinds of buying and selling, this, venerable sir, is to be forfeited by me.”

(Kha) “Venerable sir, this bowl of mine, kept beyond ten days, is to be relinquished.”

(Kha) “This, venerable sir, is my bowl, exceeding ten days, it is to be forfeited.”

(Ga) ayaṃ me, bhante, patto ūnapañcabandhanena pattena cetāpito nissaggiyo, imāhaṃ saṅghassa nissajjāmīti.

(Ga) “Venerable sir, this bowl of mine, exchanged for a bowl with fewer than five mendings, is to be relinquished; I relinquish it to the Sangha.”

(Ga) “This, venerable sir, is my bowl, having been exchanged by me for a bowl with less than five mendings, it is to be forfeited, this I forfeit to the Sangha.”

394. Having relinquished, one should confess the offense to the bowl-receiver;

Having appointed with the agreement of the Sangha, that bowl should be given to him.

395. (Ka) idaṃ me, bhante, bhesajjaṃ sattāhātikkantaṃ nissaggiyaṃ.

395. (Ka) “Venerable sir, this medicine of mine, kept beyond seven days, is to be relinquished.”

395. (Ka) “This, venerable sir, is medicine, exceeding seven days, it is to be forfeited by me.”

(Kha) idaṃ me, bhante, vassikasāṭikacīvaraṃ atirekamāse sese gimhāne pariyiṭṭhaṃ, atirekaḍḍhamāse sese gimhāne katvā paridahitaṃ nissaggiyaṃ.

(Kha) “Venerable sir, this rains robe of mine, sought beyond a month in the remaining hot season or worn after making it beyond half a month in the remaining hot season, is to be relinquished.”

(Kha) “This, venerable sir, is my rain-cloth robe, sought when more than a month remained of the hot season, made and worn when more than a month and a half remained of the hot season, it is to be forfeited.”

(Ga) idaṃ me, bhante, cīvaraṃ bhikkhussa sāmaṃ datvā acchinnaṃ nissaggiyaṃ.

(Ga) “Venerable sir, this robe of mine, given personally to a monk and taken back, is to be relinquished.”

(Ga) “This, venerable sir, is my robe, having been given by myself to a bhikkhu and then taken back, it is to be forfeited.”

(Gha) idaṃ me, bhante, cīvaraṃ sāmaṃ suttaṃ viññāpetvā tantavāyehi vāyāpitaṃ nissaggiyaṃ.

(Gha) “Venerable sir, this robe of mine, personally requested thread and woven by weavers, is to be relinquished.”

(Gha) “This, venerable sir, is my robe, having by myself requested thread and caused to be woven by weavers, it is to be forfeited.”

(Ṅa) idaṃ me, bhante, cīvaraṃ pubbe appavārito aññātakassa gahapatikassa tantavāye upasaṅkamitvā vikappaṃ āpannaṃ nissaggiyaṃ.

(Ṅa) “Venerable sir, this robe of mine, having approached the weaver of an unrelated householder uninvited and entered into an arrangement, is to be relinquished.”

(Ṅa) “This, venerable sir, is my robe, having approached the weavers of an unrelated householder who had not previously been asked, and having entered into a specific arrangement, it is to be forfeited.”

(Ca) idaṃ me, bhante, accekacīvaraṃ cīvarakālasamayaṃ atikkāmitaṃ nissaggiyaṃ.

(Ca) “Venerable sir, this urgent robe of mine, kept beyond the robe season, is to be relinquished.”

(Ca) “This, venerable sir, is my extra robe, having exceeded the robe-making time, it is to be forfeited.”

(Cha) idaṃ me, bhante, cīvaraṃ atirekachārattaṃ vippavutthaṃ aññatra bhikkhusammutiyā nissaggiyaṃ.

(Cha) “Venerable sir, this robe of mine, separated for more than six nights without the authorization of monks, is to be relinquished.”

(Cha) “This, venerable sir, is my robe, having been kept away for more than six nights without the agreement of a bhikkhu, it is to be forfeited.”

(Ja) idaṃ me, bhante, jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ attano pariṇāmitaṃ nissaggiyaṃ, imāhaṃ āyasmato nissajjāmīti.

(Ja) “Venerable sir, knowingly redirecting a gain belonging to the Sangha to myself, this is to be relinquished; I relinquish it to the venerable one.”

(Ja) “This, venerable sir, knowingly diverted Sanghika gain that had been designated for the Sangha, to myself, it is to be forfeited by me, this I forfeit to you, venerable sir.”

396. Everything else should be arranged as appropriate, as at the beginning.

397. (Ka) ahaṃ , bhante, ekaṃ pācittiyāpattiṃ āpajjiṃ. Dve sambahulā pācittiyāpattiyo āpajjiṃ.

397. (Ka) “Venerable sir, I have committed one pācittiya offense. I have committed two or several pācittiya offenses.”

397. (Ka) “I, venerable sir, committed one pācittiya offense. I committed two, many pācittiya offenses.”

(Kha) gārayhaṃ, bhante, dhammaṃ āpajjiṃ asappāyaṃ pāṭidesanīyaṃ, taṃ paṭidesemīti. Tena “passasi, āvuso, taṃ dhamma”nti vattabbaṃ.

(Kha) “Venerable sir, I have committed a blameworthy and improper act requiring confession; I confess it.” He should say, “Friend, do you see that act?”

(Kha) “Venerable sir, I committed a blameworthy act, unbeneficial, requiring confession (pāṭidesanīya), that I confess.” He should be told “Do you see, friend, that act?”.

(Ga) ahaṃ, bhante, ekaṃ dukkaṭāpattiṃ āpajjiṃ. Dve sambahulā dukkaṭāpattiyo āpajjiṃ.

(Ga) “Venerable sir, I have committed one dukkaṭa offense. I have committed two or several dukkaṭa offenses.”

(Ga) “I, venerable sir, committed one dukkaṭa offense. I committed two, many dukkaṭa offenses.”

(Gha) ahaṃ, bhante, ekaṃ dubbhāsitāpattiṃ āpajjiṃ. Dve sambahulā dubbhāsitāpattiyo āpajjiṃ. Tā tumhamūle paṭidesemīti.

(Gha) “Venerable sir, I have committed one dubbhāsita offense. I have committed two or several dubbhāsita offenses. I confess them at your feet.”

(Gha) “I, venerable sir, committed one dubbhāsita offense. I committed two, many dubbhāsita offenses. These I confess before you.”

(Ṅa) “ahaṃ, bhante, dve nānāvatthukā thullaccayāpattiyo āpajjiṃ. Sambahulā nānāvatthukā thullaccayāpattiyo āpajjiṃ, tā tumhamūle paṭidesemī”ti vatvā tena “passasi, āvuso, tā āpattiyo”ti vutte “āma, bhante, passāmī”ti vatvā puna tena “āyatiṃ, āvuso, saṃvareyyāsī”ti vutte “sādhu suṭṭhu, bhante, saṃvarissāmī”ti vattabbaṃ.

(Ṅa) “Venerable sir, I have committed two thullaccaya offenses of different bases. I have committed several thullaccaya offenses of different bases; I confess them at your feet,” and when he says, “Friend, do you see those offenses?” one should say, “Yes, venerable sir, I see them.” Then, when he says, “Friend, may you restrain yourself in the future,” one should say, “Very well, venerable sir, I will restrain myself.”

(Ṅa) “I, venerable sir, have committed two thullaccaya offenses with different bases. I have committed many thullaccaya offenses with different bases, I confess them to you.” Having said that, when asked by him, “Do you see those offenses, āvuso?” one should say, “Yes, venerable sir, I see them.” Then, when asked by him, “Will you restrain yourself in the future, āvuso?” one should say, “Certainly, venerable sir, I will restrain myself well.”

398. An offense that does not require confession and a non-offense that has been confessed;

398. In the case of that which does not lead to confession, and what is confessed is not an offense;

For those residing in different, common, or separate boundaries, with four or five;

43. Chandadānaniddeso

43. Exposition on Giving Consent

43. Section on Giving Consent

399. Having beaten drums and bells, with those concerned with the act assembled;

399. Having struck the drum, bell, or gong, when those suitable for the act have gathered;

400. Approaching a single bhikkhu, sitting down in the ukkuṭika posture;

401. (Ka) “chandaṃ dammi, chandaṃ me hara, chandaṃ me ārocehī”ti vattabbaṃ.

401. (Ka) “I give consent, convey my consent, announce my consent,” should be said.

401. (Ka) “I give my consent, take my consent, announce my consent,” should be said.

(Kha) pārisuddhiṃ dentena “pārisuddhiṃ dammi, pārisuddhiṃ me hara, pārisuddhiṃ me ārocehī”ti vattabbaṃ.

(Kha) When giving purity, “I give purity, convey my purity, announce my purity,” should be said.

(Kha) One giving purity should say, “I give my purity, take my purity, announce my purity.”

403. By giving consent, one accomplishes two things for the Sangha, not for oneself;

405. Sabbūpacāraṃ katvāna, evaṃ deyyā pavāraṇā. “Pavāraṇaṃ dammi, pavāraṇaṃ me hara, pavāraṇaṃ me ārocehi, mamatthāya pavārehī”ti.

405. Having performed all observances, the invitation should be given thus: “I give an invitation, convey my invitation, announce my invitation, invite on my behalf.”

405. Having performed all the procedures, the invitation should be given thus: “I give my invitation, take my invitation, announce my invitation, invite on my behalf.”

406. Ārocetvātha so saṅghaṃ, pavāreyyevamāgato. “Itthannāmo, bhante, saṅghaṃ pavāreti diṭṭhena vā sutena vā parisaṅkāya vā, vadatu taṃ saṅgho anukampaṃ upādāya, passanto paṭikarissatī”ti.

406. Having announced it, he should invite the Sangha thus when he arrives: “Venerable sirs, so-and-so invites the Sangha with what is seen, heard, or suspected; let the Sangha speak out of compassion, and seeing it, he will make amends.”

406. Having then informed the Sangha, he should invite, when he has arrived, thus: “Venerable sir, a certain person invites the Sangha, whether by sight, by hearing, or by suspicion, may the Sangha speak to him out of compassion, he will rectify it when he sees.”

409. Having reached the Sangha, whether careless or asleep, he does not announce;

409. Having reached the Sangha, if he is negligent, asleep, or does not announce;

It is not an offense; but if one intentionally does not announce, it is a dukkaṭa.

44. Uposathaniddeso

44. Exposition on Uposatha

44. Section on the Uposatha

There are three based on the recitation of the Sutta, formal declaration, and purity.

411. The uposatha of the Sangha is the recitation of the Sutta; the formal declaration uposatha;

412. With the preliminary duties and actions, when the appropriate time is established;

It has been said, “The elder is the authority in two recitations, or three here;

If there are many nearby, one should perform the declaration of purity for them;

Having done all the alternatives of the preliminary duties, one should recite again.

416. For those observing the fifteenth, and the others, if there are others;

If equals are with those who are not, they should follow the former; if the former are more;

418. If they do not give the uposatha, it should be done after going outside;

419. For those arriving after the preliminary duties and for those arriving as guests, this method is the same;

Intentionally causing a sutta to be heard by one who does not hear it is a dukkaṭa.

If one intentionally causes someone to hear the Sāveyya Sutta, there is an offense of wrong-doing (dukkaṭa).

420. If ordered by a senior monk (mahāthera), even though physically capable, one should not sweep, light lamps,

421. Sammajjitvā padīpetvā, paṭṭhapetvā dakāsanaṃ. Gaṇañattiṃ ṭhapetvevaṃ, kattabbo tīhuposatho. “Suṇantu me āyasmantā, ajjuposatho pannaraso, yadāyasmantānaṃ pattakallaṃ, mayaṃ aññamaññaṃ pārisuddhiuposathaṃ kareyyāmā”ti.

421. Having swept, having lit, having prepared a water-seat. Setting aside the group’s motion, the uposatha should be performed in three ways thus: “May the venerable ones listen to me, today is the uposatha of the fifteenth, if it is agreeable to the venerable ones, we should perform the pārisuddhi-uposatha with one another.”

421. Having swept, lit the lamps, and prepared water and seats, and having established the announcement to the Order, the Uposatha should be performed by three thus: “Venerable Sirs, may you listen to me. Today is the fifteenth day Uposatha. If it is convenient for the venerable sirs, let us perform the Uposatha of mutual purity.”

422. Ekaṃsaṃ cīvaraṃ katvā, nisīditvā ukkuṭikaṃ,. Therena añjaliṃ tevaṃ, paggayha samudīriyā. “Parisuddho ahaṃ āvuso, parisuddhoti maṃ dhārethā”ti, vade yāvatatīyakaṃ.

422. Having placed the robe over one shoulder, sitting in the ukkuṭika posture, the elder, raising joined hands, should declare thus: “I am pure, friends, hold me as pure,” he should say this up to three times.

422. Having arranged the upper robe over one shoulder, and sitting in a squatting position, the senior monk, having raised his hands in salutation, should speak thus: “I am pure, venerable friends (āvuso), consider me as pure,” he should say up to three times.

423. Samattapubbārambhena, te navenevamīriyā. “Parisuddho ahaṃ bhante, parisuddhoti maṃ dhārethā”ti, vade yāvatatīyakaṃ.

423. With the preliminary duties completed, the new one should declare to them thus: “I am pure, venerable sir, hold me as pure,” he should say this up to three times.

423. Having completed the initial preparations, the new monks should address them (the senior monks) thus: “I am pure, venerable sirs (bhante), consider me as pure,” he should say up to three times.

424. Dvīsu therena kattabbaṃ, katvevamīriyo navo. “Parisuddho ahaṃ āvuso, parisuddhoti maṃ dhārehī”ti tikkhattuṃ vattabbo.

424. When there are two, it should be done by the elder; having done so, the new one should declare thus: “I am pure, friend, hold me as pure,” it should be said three times.

424. When there are two, it should be done by the senior monk, after performing as above, the new monk should speak. “I am pure, venerable friend (āvuso), consider me as pure,” he should say three times.

426. Pubbakiccaṃ samāpetvā, adhiṭṭheyyevamekako. “Ajja me uposatho pannarasoti vā cātuddasoti vā adhiṭṭhāmī”ti vattabbaṃ, no cedhiṭṭheyya dukkaṭaṃ.

426. Having completed the preliminary duties, one alone should resolve thus: “Today my uposatha is the fifteenth or the fourteenth, I resolve,” it should be said; if he does not resolve, it is a dukkaṭa.

426. Having completed the preliminary duties, a single individual should make a determination thus: “Today is my fifteenth-day Uposatha,” or “fourteenth-day”, he should say, “I make a determination.” If he does not make the determination, it is an offense of wrong-doing (dukkaṭa).

They should perform that respective uposatha; there may be an offense of dukkaṭa.

They should perform that very Uposatha; if they do not do it, there is an offense of wrong-doing.

428. In a divided group perceived as united, or a united group as divided, or in doubt;

428. When a group is incomplete, if one is under the impression that it is complete or has doubt,

and performing it, if it is with the intention to cause division, there is a grave offense (thullaccaya);

When group is incompleate, there is an offense for the one who think the group is compleate.

429. The Pātimokkha should not be recited in the presence of one who has been expelled, a householder,

those remaining who associate with them, one who has committed a Pārājika offense, one who is incapable, or one who has laid down the training;

430. Nor in an assembly that is not properly seated, one who has a similar offense,

without confessing an unconfessed offense, without clarifying doubt, or even on a non-Uposatha day.

432. Those dwelling in a place where the Uposatha has been established should not omit it on that day

unless there is an obstacle, or for the sake of the Saṅgha, or for determine the boundary.

45. Pavāraṇāniddeso

45. Exposition on Pavāraṇā

45. The Chapter on Pavāraṇā

433. For two, three, or four monks, it is a mutual invitation (pavāraṇā);

For one, it is a determination; for the rest, it is the Saṅgha’s invitation.

434. When the preliminary duties are done and the appropriate time has arrived,

Having made the announcement, this is how the invitation should be made by the Saṅgha.

“Suṇātu me bhante saṅgho, ajja pavāraṇā pannarasī, yadi saṅghassa pattakallaṃ, saṅgho pavāreyyā”ti.

“May the saṅgha listen to me, venerable sirs, today is the pavāraṇā of the fifteenth, if it is agreeable to the saṅgha, the saṅgha should perform pavāraṇā.”

“May the Saṅgha, venerable sirs, listen to me. Today is the fifteenth-day invitation (pavāraṇā). If it is convenient for the Saṅgha, let the Saṅgha perform the invitation (pavāraṇā).”

435. Having placed the robe over one shoulder, sitting in the ukkuṭika posture;

435. Having arranged the upper robe over one shoulder and sitting in a squatting position,

The senior monk, having raised his hands in salutation to the Saṅgha, should speak thus:

436. “Saṅghaṃ, āvuso, pavāremi diṭṭhena vā sutena vā parisaṅkāya vā, vadantu maṃ āyasmanto anukampaṃ upādāya, passanto paṭikarissāmi. Dutiyampi…pe… tatiyampi, āvuso, saṅghaṃ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā, vadantu maṃ āyasmanto anukampaṃ upādāya, passanto paṭikarissāmī”ti.

436. “I invite the saṅgha, friends, regarding what is seen, heard, or suspected; may the venerable ones speak to me out of compassion, seeing it I will make amends. For the second time… for the third time, friends, I invite the saṅgha regarding what is seen, heard, or suspected; may the venerable ones speak to me out of compassion, seeing it I will make amends.”

436. “I invite the Saṅgha, venerable friends (āvuso), in regard to what has been seen, heard, or suspected. May the venerable ones speak to me, out of compassion. Seeing it, I will make amends. For the second time… For the third time, venerable friends (āvuso), I invite the Saṅgha, in regard to what has been seen, heard, or suspected. May the venerable ones speak to me, out of compassion. Seeing it, I will make amends.”

437. While the elders perform pavāraṇā, the new one, sitting in ukkuṭika;

437. While the senior monks are inviting, the new monk, sitting in a squatting position,

438. Having completed the preliminary duties, the new one should declare to the saṅgha.

438. Having completed the initial preparations, the new monk should address the Saṅgha:

439. “Saṅghaṃ, bhante, pavāremi diṭṭhena vā sutena vā parisaṅkāya vā, vadantu maṃ āyasmanto anukampaṃ upādāya, passanto paṭikarissāmi. Dutiyampi…pe… tatiyampi, bhante, saṅghaṃ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā, vadantu maṃ āyasmanto anukampaṃ upādāya, passanto paṭikarissāmī”ti.

439. “I invite the saṅgha, venerable sirs, regarding what is seen, heard, or suspected; may the venerable ones speak to me out of compassion, seeing it I will make amends. For the second time… for the third time, venerable sirs, I invite the saṅgha regarding what is seen, heard, or suspected; may the venerable ones speak to me out of compassion, seeing it I will make amends.”

439. “I invite the Saṅgha, venerable sirs (bhante), in regard to what has been seen, heard, or suspected. May the venerable ones speak to me, out of compassion. Seeing it, I will make amends. For the second time… For the third time, venerable sirs (bhante), I invite the Saṅgha, in regard to what has been seen, heard, or suspected. May the venerable ones speak to me, out of compassion. Seeing it, I will make amends.”

440. Through generosity, through Dhamma discussion, and because the night was mostly spent in quarrels;

Because of the depletion of the opportunity for three-worded, having stated the motion appropriately with regard to ten kinds of hindrances.

441. “Suṇātu me bhante saṅgho, manussehi dānaṃ dentehi, dvīhi bhikkhūhi dhammaṃ sākacchantehi, kalahaṃ karontehi yebhuyyena ratti khepitā. Sace saṅgho tevācikaṃ pavāressati, appavāritova saṅgho bhavissati, athāyaṃ ratti vibhāyissati. Ayaṃ rājantarāyo, ayaṃ corantarāyo, ayaṃ agyantarāyo, ayaṃ udakantarāyo, ayaṃ manussantarāyo, ayaṃ amanussantarāyo, ayaṃ vāḷantarāyo, ayaṃ sarīsapantarāyo, ayaṃ jīvitantarāyo, ayaṃ brahmacariyantarāyo. Sace saṅgho tevācikaṃ pavāressati, appavāritova saṅgho bhavissati, athāyaṃ brahmacariyantarāyo bhavissati. Yadi saṅghassa pattakallaṃ, saṅgho dvevācikaṃ, ekavācikaṃ, samānavassikaṃ pavāreyyā”ti.

441. “Listen to me, venerable sirs, the Sangha, while people give alms, while two monks discuss Dhamma, while quarreling, the night has mostly passed. If the Sangha invites with three statements, the Sangha will remain uninvited, and this night will dawn. This is a royal obstruction, this is a thief obstruction, this is a fire obstruction, this is a water obstruction, this is a human obstruction, this is a non-human obstruction, this is a wild animal obstruction, this is a serpent obstruction, this is a life obstruction, this is a celibacy obstruction. If the Sangha invites with three statements, the Sangha will remain uninvited, and this celibacy obstruction will occur. If it is suitable for the Sangha, the Sangha should invite with two statements, one statement, or as co-residents.”

441. “May the Saṅgha, venerable sirs, listen to me. While people were giving gifts, while two bhikkhus were discussing Dhamma, and while quarreling, the night was mostly spent. If the Saṅgha were to invite with three utterances, the Saṅgha would remain uninvited, but this night would dawn. This is a royal danger, this is a danger from thieves, this is a danger from fire, this is a danger from water, this is a danger from humans, this is a danger from non-humans, this is a danger from beasts, this is a danger from creeping things, this is a danger to life, this is a danger to the spiritual life. If the Saṅgha were to invite with three utterances, the Sangha would remain uninvited, whereas this danger to the spiritual life will occur. If it is fitting for the Saṅgha, the Saṅgha should invite with two utterances, with one utterance, as the same rainy season (vassa)”

442. One should invite in accordance with the motion as it has been established;

443. Evaṃ ticatuvaggo ca, ñattiṃ vatvā pavāraye. “Suṇantu me āyasmantā, ajja pavāraṇā pannarasī, yadāyasmantānaṃ pattakallaṃ, mayaṃ aññamaññaṃ pavāreyyāmā”ti.

443. Thus, a group of three or four, having stated the motion, should invite: “Listen to me, venerable ones, today is the invitation of the fifteenth; if it is suitable for the venerable ones, we should invite one another.”

443. Thus, having spoken the motion, let groups of three or four invite. “May the venerable ones listen to me, today is the fifteenth day of the invitation. If it is acceptable to the venerable ones, may we invite one another.”

444. Having placed the robe over one shoulder and sitting in a squatting position,

444. Having arranged the robe over one shoulder, sitting in a squatting position;

445. “Ahaṃ, āvuso, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā, vadantu maṃ āyasmantā anukampaṃ upādāya, passanto paṭikarissāmi. Dutiyampi…pe… tatiyampi ahaṃ, āvuso, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā, vadantu maṃ āyasmantā anukampaṃ upādāya, passanto paṭikarissāmī”ti.

445. “I, friends, invite the venerable ones with what is seen, heard, or suspected; let the venerable ones speak to me out of compassion; seeing it, I will make amends. A second time… a third time, I, friends, invite the venerable ones with what is seen, heard, or suspected; let the venerable ones speak to me out of compassion; seeing it, I will make amends.”

445. “I, friend, invite the venerable ones, whether by what is seen, heard, or suspected; may the venerable ones speak to me, out of compassion; seeing it, I will make amends. A second time…Also… A third time, I, friend, invite the venerable ones, whether by what is seen, heard, or suspected; may the venerable ones speak to me, out of compassion; seeing it, I will make amends.”

Navenāpi “ahaṃ, bhante, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā, vadantu maṃ āyasmantā anukampaṃ upādāya, passanto paṭikarissāmi. Dutiyampi…pe… tatiyampi ahaṃ, bhante, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā, vadantu maṃ āyasmantā anukampaṃ upādāya, passanto paṭikarissāmī”ti.

The junior too: “I, venerable sirs, invite the venerable ones with what is seen, heard, or suspected; let the venerable ones speak to me out of compassion; seeing it, I will make amends. A second time… a third time, I, venerable sirs, invite the venerable ones with what is seen, heard, or suspected; let the venerable ones speak to me out of compassion; seeing it, I will make amends.”

Even a junior monk should invite in the following manner. “I, venerable sir, invite the venerable ones, whether by what is seen, heard, or suspected; may the venerable ones speak to me, out of compassion; seeing it, I will make amends. A second time…Also… A third time, I, venerable sir, invite the venerable ones, whether by what is seen, heard, or suspected; may the venerable ones speak to me, out of compassion; seeing it, I will make amends.”

446. In the case of two, the elder should do it, and the junior, having done so, should say:

446. Between two, it should be done by the elder, and the junior one having spoken thus.

447. “Ahaṃ, āvuso, āyasmantaṃ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā, vadatu maṃ āyasmā anukampaṃ upādāya, passanto paṭikarissāmi. Dutiyampi…pe… tatiyampi ahaṃ, āvuso, āyasmantaṃ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā, vadatu maṃ āyasmā anukampaṃ upādāya, passanto paṭikarissāmī”ti.

447. “I, friend, invite the venerable one with what is seen, heard, or suspected; let the venerable one speak to me out of compassion; seeing it, I will make amends. A second time… a third time, I, friend, invite the venerable one with what is seen, heard, or suspected; let the venerable one speak to me out of compassion; seeing it, I will make amends.”

447. “I, friend, invite the venerable one, whether by what is seen, heard, or suspected; may the venerable one speak to me, out of compassion; seeing it, I will make amends. A second time…Also… A third time, I, friend, invite the venerable one, whether by what is seen, heard, or suspected; may the venerable one speak to me, out of compassion; seeing it, I will make amends.”

Navenāpi “ahaṃ, bhante, āyasmantaṃ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā, vadatu maṃ āyasmā anukampaṃ upādāya, passanto paṭikarissāmi. Dutiyampi…pe… tatiyampi ahaṃ, bhante, āyasmantaṃ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā, vadatu maṃ āyasmā anukampaṃ upādāya, passanto paṭikarissāmī”ti.

The junior too: “I, venerable sir, invite the venerable one with what is seen, heard, or suspected; let the venerable one speak to me out of compassion; seeing it, I will make amends. A second time… a third time, I, venerable sir, invite the venerable one with what is seen, heard, or suspected; let the venerable one speak to me out of compassion; seeing it, I will make amends.”

Even a junior monk should invite in the following manner. “I, venerable sir, invite the venerable one, whether by what is seen, heard, or suspected; may the venerable one speak to me, out of compassion; seeing it, I will make amends. A second time…Also… A third time, I, venerable sir, invite the venerable one, whether by what is seen, heard, or suspected; may the venerable one speak to me, out of compassion; seeing it, I will make amends.”

448. Pubbakiccaṃ samāpetvā, adhiṭṭheyyevamekako. “Ajja me pavāraṇā cātuddasīti vā pannarasīti vā adhiṭṭhāmī”ti vattabbaṃ.

448. Having completed the preliminary duties, one alone should resolve: “Today is my invitation, the fourteenth or the fifteenth, I resolve,” should be said.

448. Having completed the preliminary duties, an individual should determine. “Today, I determine my pavāraṇā as the fourteenth or fifteenth.”

451. Only when the Saṅgha has made pavāraṇā, one who has not observed the rains; or who has not stayed, or who has not joined, should perform the purity uposatha.

One who has cut off his vassa or has not observed the rains or has not joined should perform the purity uposatha.

452. Even on the fourth month’s day, when the Sangha has performed uposatha,

452. And also, when the uposatha has been performed by the Saṅgha at the end of the four months;

46. Saṃvaraniddeso

46. Exposition on Restraint

46. The Section on Restraint

453. Through the faculties of eye, ear, and the like, in the fields of form, sound, and the like,

453. With regard to the different objects of eye, ear, and so forth, in the sphere of forms, sounds, and so forth;

454. One should restrain one’s own mind, like a poorly trained horse in a field;

47. Suddhiniddeso

47. Exposition of Purity

47. The Section on Purification

455. Purity is fourfold: teaching, restraint, reflection on requisites, and livelihood—thus classified;

Because of purification through confession, it is called purification through confession.

457. Abandoning unrighteous seeking, for one who righteously develops by seeking;

Due to its purity, it is called eṭṭhisuddhi, related to right livelihood.

Because of purity, it is called purification through seeking, based on livelihood.

48. Santosaniddeso

48. Exposition of Contentment

48. The Section on Contentment

Knowing moderation, easy to support, he should proceed with reverence for the true Dhamma.

Knowing moderation, being easy to support, one should conduct oneself with respect for the true Dhamma.

49. Caturārakkhaniddeso

49. Exposition of the Four Protections

49. The Section on the Four Protections

461. Recollection of the Buddha, loving-kindness, impurity, and mindfulness of death;

461. Recollection of the Buddha, loving-kindness, the foul, and recollection of death;

Due to their protective nature and worthiness, they are rightly taught by the Awakened One.

462. The recollection of “the perfectly self-awakened one” repeated again and again;

Regarding the ninefold qualities of the Blessed One, this is buddhānussati.

In nine categories of the Blessed One, that is recollection of the Buddha with his qualities.

463. Toward the community established in virtue, toward deities established in virtue, and toward the powerful;

463. Towards the monastic Saṅgha residing at boundary, the deities residing at boundary, the ruler;

Delimiting and delimiting, the cultivation is cultivation of loving-kindness.

469. Through the presence of a destroyer, through the failure of attainments;

From the limited extent of the life-span, the cultivation is recollection of death.

50. Vipassanāniddeso

50. Exposition of Insight

50. The Section on Insight

Because of becoming and non-becoming, impermanent, due to arising and passing away’s oppression.

472. Due to lack of control, they are dukkhā, and anattā—the three characteristics;

472. Suffering, because of not being in one’s control, not-self, the three characteristics;

Nigamanakathā

Concluding Discourse

Concluding Remarks

Khuddasikkhā-purāṇaṭīkā

Ganthārambhakathā

Introduction to the Text

Introductory Verses

He who, for a long time, throughout the long journey, having known people afflicted by suffering;

Having made a resolution for Awakening, he attained supreme perfect Enlightenment;

Beginning with, “From the outset, what should be trained by one who is fully ordained” and so forth;

What is appropriate therein should be accepted, what is inappropriate should be rejected.

Herein, what is appropriate should be understood, and what is inappropriate should be discerned;

Ganthārambhakathāvaṇṇanā

Commentary on the Introduction to the Text

Description of the Opening Discourse of the Book

(Ka) etthāha – katamā khuddasikkhā, kathaṃ sikkhitabbā, kasmā sikkhitabbā, ke sikkhanti, ke sikkhitasikkhāti? Vuccate – adhisīlaadhicittaadhipaññāvasena tisso sikkhā, ganthavasenettha saṅkhipitvā vuttattā taddīpano gantho “khuddasikkhā”ti vuccati, atha vā “khuddaṃ anelakaṃ madhupaṭala”ntiādīni viya sikkhākāmānaṃ madhuratāya khuddā ca tā sikkhā cāti khuddasikkhā, atha vā “khuddaputtamhi samaṇa posa ma”ntiādīsu viya bahuvidhattāpi khuddā ca tā sikkhitabbato sikkhā cāti khuddasikkhā. Adhisīlasikkhā panettha cārittavārittavasena duvidhampi sīlaṃ yathānusiṭṭhaṃ paṭipajjamānena tappaṭipakkhe kilese tadaṅgappahānavasena pajahantena sikkhitabbā, adhicittasikkhā pana yathāvuttesu ārammaṇesu abhiyogakaraṇavasena jhānappaṭipakkhānaṃ nīvaraṇagaṇānaṃ vikkhambhanappahānaṃ kurumānena sikkhitabbā, adhipaññāsikkhā pana yathānurūpaṃ samucchedavasena sānusaye kilese samucchindantena sikkhitabbā.

(Ka) Here it is said: What is Khuddasikkhā? How should it be trained in? Why should it be trained in? Who trains in it? Who are the trained? It is answered: There are three trainings—higher virtue, higher mind, and higher wisdom—here summarized in the text, and thus the text explaining them is called “Khuddasikkhā.” Alternatively, just as “khuddaṃ anelakaṃ madhupaṭala” and so forth are sweet to those desiring training, so it is small yet training—thus Khuddasikkhā. Or, as in “khuddaputtamhi samaṇa posa ma” and similar phrases, though manifold, it is small and to be trained in—thus Khuddasikkhā. The training in higher virtue here, twofold as prescribed and prohibitive, should be trained in by practicing as instructed, abandoning defilements opposed to it through their partial abandonment. The training in higher mind should be trained in by applying effort to those objects, suppressing the hindrances opposed to jhāna through their temporary abandonment. The training in higher wisdom should be trained in by uprooting defilements along with their tendencies through complete eradication, as appropriate.

(Ka) Herein, one might ask – what is the Khuddasikkhā, how should it be trained, why should it be trained, who trains, and who has completed the training? It is said: there are three trainings – higher virtue, higher mind, and higher wisdom. Because it is stated here concisely in terms of the text, the text that explains it is called “Khuddasikkhā.” Or, just as “khuddaṃ” means unadulterated, honey comb, and so on, because of its sweetness for those who desire training, it is Khuddasikkhā, being both ‘minor’ (khuddā) and ‘trainings’ (sikkhā). Alternatively, as in phrases like, “Monk, support me in my young son (khuddaputtamhi samaṇa posa ma)”, though encompassing a variety of things, it is Khuddasikkhā in that they are both minor (khuddā), due to being numerous, and are the trainings (sikkhā), due to being what should be trained in. Herein, the training in higher virtue should be practiced by undertaking both the behavioral and prohibitive aspects of virtue as instructed, abandoning the defilements opposed to it by way of momentary abandonment (tadaṅgappahāna). Whereas, the training in higher mind should be practiced by engaging in the aforementioned objects of meditation, abandoning the group of hindrances that oppose jhāna by way of suppression (vikkhambhanappahāna). And the training in higher wisdom should be practiced by uprooting the defilements, along with their latent tendencies, by way of eradication (samucchedavasena), as appropriate.

Having abandoned the world of aggregates, to attain the secure and auspicious city.

The noble worldling along with the seven trainees train in it. Arahants are those who have completed the training.

The seven trainees, together with the virtuous worldling, are the ones who train. The Arahats are the ones who have completed the training.

Those free from delusion, the foremost among the disciples of the excellent Sage;

Āditoti ettha ādimhiyevāti attho, ādito paṭṭhāyāti vā. Upasampannena ca upasampannāya ca sikkhitabbaṃ upasampannasikkhitabbaṃ. Saha mātikāya samātikaṃ. Pubbe vuttappakāraṃ khuddasikkhaṃ pavakkhāmi ādarena, pakārena vā vakkhāmi ratanattayaṃ vanditvāti attho. Apica thero āditoti vacanena saddhāpabbajitānaṃ kulaputtānaṃ ālasiyadosena appaṭipajjantānaṃ aññāṇadosena aññathā paṭipajjantānaṃ saṃvegaṃ janeti. Kathaṃ? Atidullabhaṃ khaṇasamavāyaṃ paṭilabhitvā taṅkhaṇaṃ na kusītena vā niratthakakathāpasutena vā vītināmetabbaṃ, kiṃ kātabbaṃ? Ādito paṭṭhāya nirantarameva tīsu sikkhāsu ādaro janetabboti. Etthāha – kiṃ taṃ ratanattayaṃ nāma, yaṃ vanditvā thero khuddasikkhaṃ pavakkhatīti? Vuccate – buddharatanaṃ dhammaratanaṃ saṅgharatananti imāni tīṇi ratanāni. Tāni hi ratijananaṭṭhena “ratanānī”ti vuccanti. Apica –

Ādito means “from the beginning” or “starting from the outset.” It is to be trained in by one ordained, male or female—upasampannasikkhitabbaṃ. Along with the outline—samātikaṃ. I shall reverently proclaim the Khuddasikkhā as previously described, or explain it methodically, having venerated the Triple Gem—this is the meaning. Moreover, by the word ādito, the elder inspires urgency in faithful sons of good families who, due to the fault of laziness, do not practice, or due to the fault of ignorance, practice incorrectly. How? Having attained the rare convergence of a moment, that moment should not be spent in idleness or idle chatter, but what should be done? From the beginning onward, unbroken reverence must be cultivated in the three trainings. Here it is asked: What is this Triple Gem that the elder venerates before proclaiming the Khuddasikkhā? It is answered: The Buddha-jewel, the Dhamma-jewel, and the Sangha-jewel—these are the three jewels. They are called “jewels” because they produce delight. Furthermore—

From the outset (ādito) here means right from the beginning, or from the start. What should be trained by one, whether male or female, who is fully ordained is upasampannasikkhitabbaṃ. With the mātikā (samātikaṃ). I will expound the aforementioned Khuddasikkha with respect or diligently, after venerating the Triple Gem, is the meaning. Moreover, by saying from the outset, the elder generates a sense of urgency (saṃvega) in those sons of good families who have gone forth out of faith, but are not practicing diligently due to the fault of laziness, or are practicing incorrectly due to the fault of ignorance. How so? Having gained the extremely rare concurrence of favorable conditions, one should not spend that time being lazy or indulging in pointless talk. What should be done? One should cultivate enthusiasm for the three trainings right from the start, continuously. Herein, one might ask, what is this Triple Gem, having venerated which the elder will expound the Khuddasikkha? It is said: these three are the jewels – the Buddha jewel, the Dhamma jewel, and the Saṅgha jewel. They are called “jewels (ratanāni)” because they generate delight. Furthermore -

Anomasattaparibhogaṃ, ratanaṃ tena vuccatī”ti. (dī. nī. aṭṭha. 2.33; saṃ. ni. aṭṭha. 3.5.223; khu. pā. aṭṭha. 6.3; su. ni. aṭṭha. 1.226; mahāni. aṭṭha. 50; udā. aṭṭha. 45) –

Used by unsurpassed beings, thus it is called a jewel.” (dī. nī. aṭṭha. 2.33; saṃ. ni. aṭṭha. 3.5.223; khu. pā. aṭṭha. 6.3; su. ni. aṭṭha. 1.226; mahāni. aṭṭha. 50; udā. aṭṭha. 45)—

Used by noble beings, it is therefore called a jewel.” (dī. nī. aṭṭha. 2.33; saṃ. ni. aṭṭha. 3.5.223; khu. pā. aṭṭha. 6.3; su. ni. aṭṭha. 1.226; mahāni. aṭṭha. 50; udā. aṭṭha. 45) –

Mātikāvaṇṇanā

Commentary on the Outline

Description of the Mātikā

(Kha-ja) idāni “samātika”nti vuttattā mātikaṃ tāva dassetuṃ “pārājikā ca cattāro”tiādi āraddhaṃ. Sabbasikkhānaṃ pana mūlabhūtattā adhisīlasikkhāva paṭhamaṃ vuttā. “Sīle patiṭṭhāyā”ti (suṃ. ni. 1.1.23, 192; peṭako. 22; mi. pa. 2.1.9) hi vuttaṃ. Tatrāpi mahāsāvajjattā, mūlacchejjavasena pavattanato ca sabbapaṭhamaṃ jānitabbāti pārājikāva paṭhamaṃ vuttāti. Idāni yathānikkhittāni mātikāpadāni paṭipāṭiyā vitthāretvā dassetuṃ “pārājikā ca cattāro”ti paṭhamapadaṃ uddhaṭaṃ, tassāyamattho – pārājikāti parājitā parājayamāpannā, sikkhāpadaṃ atikkamitvā teneva āpattiṃ āpajjitvā, tāya vā parājayamāpāditānametaṃ adhivacanaṃ, te pana cattāroti vuttaṃ hoti.

(Kha-ja) Now, since it was said “samātikaṃ,” the outline is first shown with “pārājikā ca cattāro” and so forth. Among all trainings, the training in higher virtue is stated first because it is the root of all trainings. For it is said, “Established in virtue” (suṃ. ni. 1.1.23, 192; peṭako. 22; mi. pa. 2.1.9). Among these, the pārājika offenses are stated first because they are gravely blameworthy and operate as a root-cutting offense, thus they must be known first. Now, to explain the outline’s terms as laid out in sequence, the first term “pārājikā ca cattāro” is cited, and its meaning is this: Pārājikā means defeated, having incurred defeat, an epithet for those who, by transgressing a training rule and thereby committing that offense, have brought about their defeat. These are said to be four.

(Kha-ja) Now, because it is said “with the outline (samātika),” the outline is first presented, beginning with “Four pārājikas.” All the training rules are primarily stated Adhisīlasikkhā because it is fundamental of all. Because it has been said, “Being established in morality” (Suṃ. Ni. 1.1.23, 192; Peṭako. 22; Mi. Pa. 2.1.9). Even there, pārājikas are stated first because they are the great offense, it should be known very first due to causing the cutting off of the root. Now, in order to show in detail the words of the outline (mātikā) which is stated, the first term is extracted “Four pārājikas”. The meaning of that is-pārājikā means defeated, overcome by defeat; after transgressing training rule by that deed they meet the offense, or the designation for those are made to be defeated by that. Moreover, it is said that those are four.

1. Pārājikaniddesavaṇṇanā

1. Commentary on the Exposition of Pārājika

1. Explanation of the Pārājika Section

1-2. Idāni te dassetuṃ “maggattaye”tiādi āraddhaṃ. Tattha manussāmanussatiracchānagatānaṃ vasena tisso itthiyo, tayo ubhatobyañjanakā, tayo paṇḍakā, tayo purisāti pārājikavatthubhūtānaṃ nimittānaṃ nissayā dvādasamattā honti, tesaṃ vaccamaggappassāvamaggamukhamaggavasena tayo maggā. Tattha manussitthiyā tayo, amanussitthiyā tayo, tiracchānagatitthiyā tayoti nava, tathā manussaubhatobyañjanakādīnaṃ. Manussapaṇḍakādīnaṃ pana vaccamaggamukhamaggavasena dve dve katvā cha, tathā manussapurisādīnanti sabbesaṃ vasena tiṃsa maggā honti. Te sabbe pariggahetvā idha “maggattaye”ti vuttaṃ, tasmiṃ maggattayeti attho. Anikkhittasikkhoti bhikkhubhāvato cavitukāmatācittena yathālakkhaṇaṃ apaccakkhātasikkhoti attho. Santhatasanthateti vatthādīsu yena kenaci santhate vā asanthate vā. Allokāseti maggattayassa pakativātena asamphuṭṭhappadese. Nimittanti aṅgajātaṃ. Saṃsanthataṃ vā asanthataṃ vāti attano aṅgajātaṃ vatthādīnaṃ aññatarena paṭicchannaṃ vā appaṭicchannaṃ vā. Upādiṇṇanti anaṭṭhakāyappasādaṃ. Vuttappakāre maggattaye pavesanto cuto pārājikoti sambandho. Naṭṭhakāyappasādaṃ pana pīḷakaṃ vā cammakhilaṃ vā lomaṃ vā pavesantassa dukkaṭaṃ, manussānaṃ pana jīvamānakasarīre akkhināsākaṇṇacchiddavatthikosesu satthakādīhi katavaṇe vā methunarāgena tilabījamattampi aṅgajātaṃ pavesantassa thullaccayaṃ, avasesasarīresu upakacchakādīsu ca dukkaṭaṃ. Tiracchānagatānaṃ hatthiassagoṇagadrabhaoṭṭhamahiṃsādīnaṃ nāsāya thullaccayaṃ, tathā tesaṃ vatthikosesu. Sabbesampi tiracchānagatānaṃ akkhikaṇṇavaṇesu dukkaṭaṃ, tathā tesaṃ avasesasarīresupi.

1-2. Now, to show these, “maggattaye” and so forth is begun. Therein, there are three types of women—human, non-human, and animal; three hermaphrodites; three eunuchs; and three men—making twelve objects related to pārājika offenses based on their nature. For each, there are three pathways: the excretory path, the urinary path, and the mouth path. Thus, human women have three, non-human women three, animal women three—nine in total; likewise for hermaphrodites and so forth. For human eunuchs and others, two each—excretory and mouth paths—making six; likewise for human men and others, totaling thirty pathways. Encompassing all these, it is said here “maggattaye,” meaning “in these three pathways.” Anikkhittasikkho means one who has not relinquished the training, not having abandoned it with the intention of leaving the bhikkhu state according to its characteristics. Santhatasanthate means on something spread or unspread, such as cloth or otherwise. Allokāse means in a moist area not touched by natural air within those three pathways. Nimitta means the sexual organ. Saṃsanthataṃ vā asanthataṃ vā means one’s own sexual organ, covered or uncovered by cloth or something else. Upādiṇṇa means with unperished bodily sensitivity. One who enters such pathways as described falls into pārājika—this is the connection. However, if one with perished bodily sensitivity inserts something like a sore, a scab, or hair, it is a dukkaṭa offense. For humans, inserting even a sesame seed’s worth of the sexual organ into the eyes, nose, ears, vagina, or wounds made by a weapon, with lustful intent, incurs a thullaccaya offense; in other parts of the body, such as the armpit, it is a dukkaṭa. For animals like elephants, horses, cows, donkeys, camels, or buffaloes, insertion into the nose incurs a thullaccaya; likewise in their vaginas. For all animals, insertion into the eyes or ears or wounds is a dukkaṭa, as is insertion into other parts of their bodies.

1-2. Now, to show those, it begins with “in the three paths.” Herein, according to human, non-human, and animal females, three hermaphrodites, three paṇḍakas, and three males, there are twelve bases for the objects of pārājika, which are the supports of the ‘instrument’ (nimitta) that constitute the object of a pārājika. Their three paths are the path of excrement, the path of urine, and the path of the mouth. Of these, there are three for human females, three for non-human females, and three for animal females, making nine; likewise for human hermaphrodites and others. For human paṇḍakas and others, there are six, by making two for each according to the path of excrement and the path of the mouth; likewise for human males and others, making thirty paths in all. Taking all of them together, it is said here “in the three paths,” meaning in those three paths. Anikkhittasikkho means one who has not renounced the training according to the characteristic with a mind desiring to fall away from the state of a bhikkhu. Santhatasanthate means whether covered or uncovered by any cloth or other material. Allokāse means in the open space where the three paths are naturally not touched by the wind. Nimitta means the male organ. Covered or uncovered means one’s own male organ is either covered or uncovered by any cloth or other material. Upādiṇṇa means not having lost the capacity for physical pleasure. The connection is that one who inserts into the three paths as described is fallen, pārājika. For one who inserts into that which has lost the physical-pleasure, the boil, a piece of skin, or a hair is a dukkata. However, for inserting the male organ as small as a sesame seed with sexual desire, it is thullaccaya into the wounds made by weapons or others in eye, nose, ear holes and in the urinary tract, in the living body of humans, and for the remaining parts of the body, such as the armpits and so on is a dukkaṭa. For animals such as elephants, horses, cattle, donkeys, camels, and buffaloes, in the nose it is thullaccaya; likewise in their urinary tract. For all animals, in the eyes, ears, and wounds, it is dukkaṭa; likewise in the remaining parts of their bodies as well.

Idāni pavesanaṃ nāma na kevalaṃ attupakkameneva hoti, bhikkhupaccatthikādīnaṃ pana vasena parūpakkamenāpi hoti, tatthāpi sevanacitte sati pārājiko hotīti dassanatthaṃ “atha vā”tiādi vuttaṃ. Tassattho – yo bhikkhu pavesanapaviṭṭhaṭhitauddhāraṇakkhaṇesu sādiyati, tasmiṃ khaṇe sevanacittaṃ upaṭṭhapeti, sopi pārājiko hoti. Yo pana bhikkhu sabbaso asādiyanto āsīvisamukhaṃ aṅgārakāsuñca paviṭṭhaṃ viya maññati, so nipparādho hoti. Ettha ṭhitaṃ nāma sukkavissaṭṭhisamayappavatti.

Now, insertion is not only by one’s own effort; it can also occur through the effort of others, such as enemies of a bhikkhu. To show that if lustful intent is present, it is pārājika, “atha vā” and so forth is said. Its meaning is this: A bhikkhu who takes pleasure during the moments of insertion, remaining inserted, or withdrawal, and at that moment generates lustful intent, becomes pārājika. But a bhikkhu who feels no pleasure at all, considering it like entering a snake’s mouth or a pit of embers, is free from offense. Here, “remaining” refers to the moment of semen emission.

Now, insertion does not only occur through one’s own effort, but also through the effort of another, due to enemies of the bhikkhu and others. Even there, if there is a mind of engaging (sevanacitta), one is pārājika. This is the purpose of saying “or else.” Its meaning is - whichever bhikkhu assents during the moments of insertion, penetration, remaining, and withdrawal, at that moment he establishes a mind of enjoyment (sevanacitta), he is also pārājika. However, a bhikkhu who does not assent at all, considering it like his male member being inserted into the mouth of a poisonous snake or into a pit of burning coals, is blameless. Herein, ‘remaining’ refers to activity at the time of emission of semen.

3-4. Idāni dutiyaṃ dassetuṃ “ādiyeyyā”tiādimāha. “Ādiyeyyā”tiādīnaṃ padānaṃ “adinnaṃ theyyacittena bhave pārājiko”ti iminā sambandho. Ādiyeyyāti ārāmādiṃ abhiyuñjitvā yo bhikkhu gaṇheyya, so bhave pārājikoti attho. Evaṃ sesesupi. Hareyyāti vetanena vā mittabhāvena vā aññassa bhaṇḍaṃ haranto puna theyyacitte uppanne “sīse bhāraṃ theyyacitto āmasatī”tiādinā gaṇheyyāti attho. Avahareyyāti “upanikkhittaṃ bhaṇḍaṃ ’dehi me bhaṇḍa’nti vuccamāno ’nāhaṃ gaṇhāmī”tiādinā avahareyya. Iriyāpathaṃ kopeyyāti “sahabhaṇḍahārakaṃ nessāmī”ti teneva purisena taṃ netuṃ tassa gamanapathaṃ vāretvā aññena maggena taṃ santajjetvā neti, evaṃ nentassa tassa purisassa paṭhamapāde thullaccayaṃ, dutiyapāduddhāre pārājikaṃ. “Thalaṭṭhaṃ bhaṇḍaṃ theyyacitto āmasatī”tiādinā ṭhānā cāveyya. Parikappitaṭṭhānaṃ vā suṅkaghātaṃ vā atikkāmento saṅketaṃ vītināmeyya. Yaṃ kiñci parapariggahitaṃ sassāmikaṃ bhaṇḍaṃ tehi sāmikehi kāyena vā vācāya vā na dinnanti adinnaṃ.

3-4. Now, to show the second, “ādiyeyyā” and so forth is said. The connection of the words “ādiyeyyā” and so forth is with “adinnaṃ theyyacittena bhave pārājiko.” Ādiyeyyā means a bhikkhu who, having engaged with a garden or similar, takes it, becomes pārājika—this is the meaning. So too in the others. Hareyyā means one who, through wages or friendship, takes another’s goods and, when the intent to steal arises, takes it as in “with a thief’s mind he touches the burden on his head.” Avahareyyā means he carries off, saying, “I didn’t take it,” when told, “Give me my goods,” regarding entrusted property. Iriyāpathaṃ kopeyyā means, intending “I’ll take the one carrying goods with me,” he obstructs that person’s path with the same intent, leading him by another route and urging him along; for such a one, at the first step it is a thullaccaya, at the lifting of the second foot, pārājika. As in “with a thief’s mind he touches goods placed on the ground,” he ṭhānā cāveyya. Or, surpassing a designated place or a toll point, he saṅketaṃ vītināmeyya. Anything possessed by another, owned by them, not given by those owners through body or speech, is adinnaṃ.

3-4. Now, to show the second, he says “ādiyeyyā” and so on. The words “ādiyeyyā” etc. are connected with “adinnaṃ theyyacittena bhave pārājiko.” “Ādiyeyyā” means, a bhikkhu who takes control of a monastery, etc. he would be one who is defeated(pārājika). It is likewise in the remaining cases. Hareyyāti, one who is taking by wage or friendship, it means that, one who is carrying other’s belonging, again, intention of theft arises. Taking it, like the ways of “when a thief touches the load on the head” etc, that’s the meaning. Avahareyyāti, when asked “Give me the property”, the meaning of avahareyya is “deposited property is taken away, saying such words”I didn’t take it”etc. Iriyāpathaṃ kopeyyāti, blocking the path of the person who carries the goods together saying “I’ll take the companion who carries the goods”, makes him frightened and lets him bring it by another road; the one doing so incur thullaccaya at the first step, and becomes pārājika with taking the second step. He might take the object placed on the ground ṭhānā cāveyya, by touching, etc. with intention of theft. saṅketaṃ vītināmeyya, he oversteps beyond the prearranged place or toll station. Whatever another person’s possession, that is with owner, the owners does not give it with their body or speech is adinnaṃ, not given.

Idāni na imināva ākārena avahārako pārājiko hoti, aññathāpi hotīti dassetuṃ “atha vā”tiādi vuttaṃ. Theyyāvahārako ca balāvahārako ca kusāvahārako ca paṭicchannāvahārako ca parikappāvahārako ca bhave pārājikoti sambandho. Tattha theyyāvahāro nāma sandhicchedādīhi vā kaṃsakūṭamānakūṭatulākūṭādīhi vā vañcetvā gahaṇaṃ. Pasayhāvahāro balāvahāro. Kusasaṅkamanaṃ katvā parakoṭṭhāsaggahaṇaṃ kusāvahāro. Parabhaṇḍaṃ paṃsuādinā paṭicchādetvā sāmikesu apassitvā gatesu paccāgantvā gahaṇaṃ paṭicchannāvahāro. Parikappāvahāro pana duvidho bhaṇḍokāsavasena. Tattha “sāṭako ce, gaṇhissāmi, suttañce, na gaṇhissāmī”ti bhaṇḍaṃ parikappetvā andhakāre pasibbakaṃ gaṇhāti. Tattha ce sāṭako hoti, uddhāreyeva pārājikaṃ. Sace suttaṃ hoti, rakkhati, puna “sutta”nti ñatvāpi “yaṃ laddhaṃ, taṃ gahetabba”nti uggaṇhanto uddhāreyeva pārājikaṃ, ayaṃ bhaṇḍaparikappo. Okāsaparikappo gabbhadvārappamukhavihārādīnaṃ vasena paricchedaṃ karoti “sace maṃ etthantare passanti, dassāmi, no ce passanti, gaṇhitvā gacchāmī”ti, tassa taṃ parikappitaparicchedaṃ atikkamantassa padavārena pārājikaṃ veditabbaṃ, ayaṃ okāsaparikappo.

Now, to show that a pārājika offense does not occur only in this manner but also otherwise, “atha vā” and so forth is said. One who steals by theft, by force, by deception, by concealment, or by premeditation becomes pārājika—this is the connection. Therein, theyyāvahāro means taking by breaking in or by deceit through false coins, measures, or weights. Taking by force is balāvahāro. Taking another’s share by crossing boundaries with grass is kusāvahāro. Covering another’s goods with dust or similar and taking it after the owners leave and return, unseen, is paṭicchannāvahāro. Parikappāvahāro is twofold, by goods or by location. As to goods: “If it’s a cloth, I’ll take it; if it’s thread, I won’t,” premeditating the goods, he takes a bag in the dark. If it’s a cloth, it’s pārājika upon lifting it. If it’s thread, he keeps it, but knowing it’s thread and thinking, “What I’ve got, I’ll take,” he lifts it—pārājika upon lifting. This is bhaṇḍaparikappo. As to location: He designates a boundary like a room, door, or monastery, thinking, “If they see me within this, I’ll give it back; if not, I’ll take it and go.” Passing that designated boundary step by step incurs pārājika—this is okāsaparikappo.

Now, a thief is not just one who steals in this way, there are others,” to illustrate this is “atha vā” etc. are said. The thief, the violent robber, the usurper, the concealer, and the pre-arranger, are to be connected to become defeated. Herein, theyyāvahāro, theft, is taking by deceit, such as by breaking into houses, or using counterfeit coins, weights, or measures. Forceful robbery is balāvahāro. Taking over another’s share after shifting the boundary marker is kusāvahāro. Hiding another’s goods with dust, etc., and then returning to take it when the owners are not looking is paṭicchannāvahāro. Parikappāvahāro, is of two kinds according to object and place. Therein, thinking, “If it is a robe, I will take it; if it is thread, I will not take it,” one picks up a bundle in the dark. If it is a robe, he incurs defeat as soon as he picks it up. If it is thread, he is safe; but even knowing it is thread, if he picks it up thinking, “Whatever I get, I shall take,” he incurs defeat as soon as he picks it up. This is bhaṇḍaparikappo, pre-arranging concerning an object. Pre-arranging concerning place is when one sets a boundary with respect to the door of a cell, etc. “If they see me within this area, I will give it; if they do not see me, I will take it and go.” He incurs defeat in sequence of his steps, once he goes beyond those self arranged boundaries. This is okāsaparikappo, pre-arranging based on the place.

Idāni imasmiṃ adinnādāne vinicchayanayaṃ dassetuṃ “bhaṇḍakālagghadesehī”tiādi vuttaṃ. Etthāti adinnādāne. Nicchayoti vinicchayo kātabboti attho. Tattha kenaci bhikkhunā “mayā idaṃ nāma bhaṇḍaṃ theyyacittena gahita”nti vutte vinayadharena sahasāva taṃ āpattiṃ anāropetvā tassa bhaṇḍassa sāmikaassāmikabhāvaṃ upaparikkhitvā yadi sassāmikaṃ, tassa bhaṇḍassa agghavasena āpattiyā kāretabbo. Sace nirālayakāle gahitaṃ , pārājikena na kāretabbo, ayaṃ bhaṇḍavasena vinicchayo.

Now, to show the method of judgment in this taking of what is not given, “bhaṇḍakālagghadesehī” and so forth is said. Etthā means in the taking of what is not given. Nicchayo means judgment must be made—this is the meaning. Therein, if a bhikkhu says, “I took such-and-such goods with a thief’s mind,” a Vinaya expert should not immediately ascribe an offense but examine whether the goods have an owner. If they do, the offense should be determined by the goods’ value. If taken at a time of no attachment, he should not be charged with pārājika—this is judgment by goods.

Now, to show the way of judgment in this case of taking what is not given, it is said, “bhaṇḍakālagghadesehī” etc. Etthāti in this case of taking what is not given. Nicchayoti Judgment should be done. Therein, when a bhikkhu says, “I have taken such-and-such a thing with the intention of stealing,” the Vinaya-master should not immediately assign an offense to him, but rather examine whether that thing has an owner or not. If it has an owner, the offense should be determined based on the value of that thing. If it was taken during a time of no attachment, he should not be charged with a pārājika. This is the judgment based on the object.

Kāloti avahārakālo. Tadeva hi bhaṇḍaṃ kadāci mahagghaṃ hoti, kadāci appagghaṃ, tasmā yasmiṃ kāle avahaṭaṃ, tasmiṃ kāle yo tassa aggho, tena agghena āpattiyā kāretabbo, ayaṃ kālavasena vinicchayo.

Kālo means the time of taking. The same goods may be valuable at one time and not at another, so the offense should be determined by the value at the time they were taken—this is judgment by time.

Kāloti time of stealing. The same object is sometimes of great value, sometimes of little value; therefore, the offense should be determined by the value of the object at the time it was stolen. This is the judgment based on time.

Agghoti bhaṇḍaggho. Navabhaṇḍassa hi yo aggho, so pacchā parihāyati, tasmā sabbadā bhaṇḍaṃ pakatiagghavaseneva na kāretabbaṃ, ayaṃ agghavasena vinicchayo. Desoti avahāradeso. Bhaṇḍuṭṭhānadese hi bhaṇḍaṃ appagghaṃ hoti, aññattha mahagghaṃ, tasmā yasmiṃ dese bhaṇḍaṃ avahaṭaṃ, tasmiṃyeva dese agghena kāretabbo, ayaṃ desavasena vinicchayo.

Aggho means the value of the goods. The value of new goods diminishes later, so they should not always be judged by their original value—this is judgment by value. Deso means the place of taking. Goods may be worth little in the place they are kept but valuable elsewhere, so they should be judged by their value in the place where they were taken—this is judgment by place.

Aggho means the price of goods. The initial price of new goods decreases later on; therefore, goods should not always be made only according to their standard price. This is the decision based on price. Deso means the place of transaction. Goods are cheap in the place where they are produced, but expensive elsewhere; therefore, goods should be caused to make according to the price in the place where the goods have been brought. This is the decision based on place.

Paribhogenapi sāṭakādikassa bhaṇḍassa aggho parihāyati, tasmā tassa paribhogavasena parihīnāparihīnabhāvo upaparikkhitabbo, ayaṃ paribhogavasena vinicchayo.

The value of goods like cloth diminishes through use, so their condition—whether diminished or not—should be examined based on use—this is judgment by use.

The price of goods like cloth also decreases through use. Therefore, its depreciation and non-depreciation should be examined based on its use. This is the decision according to use.

5. Idāni tatiyaṃ dassetuṃ “manussaviggaha”ntiādi āraddhaṃ. Tattha manussaviggahanti paṭisandhiviññāṇena saddhiṃ uppannaṃ kalalarūpaṃ ādiṃ katvā pakatiyā vīsativassasatāyukassa sattassa yāva maraṇakālā etthantare anupubbena vuddhippatto attabhāvo, eso manussaviggaho nāma, evarūpaṃ manussaviggahanti attho. Ciccāti vadhakacetanāvasena sañcetetvā pakappetvā abhivitaritvā vītikkamoti attho. Jīvitā vā viyojayeti vuttappakāraṃ manussaviggahaṃ kalalakālepi tāpanamaddanehi vā bhesajjasampadānena vā tato vā uddhampi tadanurūpena upakkamena santativikopanavasena yo jīvitā viyojeyya, so cuto bhaveti sambandho. Kiñca bhiyyo – “satthahārakaṃ vā”tiādi vuttaṃ. Ettha haratīti hārakaṃ, kiṃ harati? Jīvitaṃ, haritabbanti vā hārakaṃ, upanikkhipitabbanti attho, satthañca taṃ hārakañcāti satthahārakaṃ. Assāti manussaviggahassa. Yathā manussaviggaho icchiticchitakkhaṇe taṃ asiādisatthaṃ paṭilabhati, tathā sayaṃ maraṇacetano maraṇādhippāyo hutvā upanikkhipeyya. Sopi cuto bhaveti attho. Etena thāvarappayogaṃ dasseti.

5. Now, to show the third, “manussaviggaha” and so forth is begun. Therein, manussaviggaha means the physical form arising with rebirth-consciousness, starting from the embryo, up to the death of a being naturally endowed with a lifespan of a hundred and twenty years, gradually maturing in between—this is called manussaviggaha, meaning such a human form. Ciccā means, with the intent to kill, having planned, devised, and transgressed—this is the meaning. Jīvitā vā viyojaye means one who deprives such a manussaviggaha of life, even at the embryonic stage, by heat, crushing, or administering medicine, or later by appropriate means, breaking the continuum, falls—this is the connection. Further, “satthahārakaṃ vā” and so forth is said. Here, it carries, thus hārakaṃ; what does it carry? Life. Or, it is to be carried, meaning to be offered—this is satthahārakaṃ, a weapon that carries. Assā means of that manussaviggaha. As the manussaviggaha receives that sword or weapon at the desired moment, so he himself, with the intent to die, maraṇacetano, offers it. He too falls—this is the meaning. This shows the use of a stationary method.

5. Now, to show the third, the text begins with “manussaviggaha”ntiādi (etc.). Here, manussaviggaha refers to the being, beginning with the kalala form that arises along with relinking consciousness, developing gradually until the time of death of a being whose natural lifespan is one hundred and twenty years. This is the meaning of manussaviggaha: such a form is a human being. Ciccā means, having intended by the volition of a killer, to devise, instigate, and transgress. Jīvitā vā viyojaye means, whoever might deprive a manussaviggaha, of the aforementioned kind, of life, whether at the kalala stage by tormenting and crushing, or by administering medicine, or even afterward by a similar course of action disrupting the continuity. That one is fallen. This is the connection. Furthermore, it is said, “satthahārakaṃ vā” (or a weapon-bearer), and so on. Here, what carries (harati) is hārakaṃ. What does it carry? Life. Or, hārakaṃ means what is deposited (upanikkhipitaṃ). Satthañca taṃ hārakañcāti means satthahārakaṃ (weapon and what carries it.) Assā means of the manussaviggaha. Just as the manussaviggaha might obtain a weapon such as a sword at the moment he desires it, in the same way, one might, with the intention to kill (maraṇacetano), intending death, deposit (a weapon). That one also is fallen. This is the meaning. By this, he shows the thāvarappayoga (fixed effort).

6-7. Idāni “maraṇavaṇṇaṃ vā saṃvaṇṇeyyā”tiādividhiṃ dassetuṃ “gāheyya maraṇūpāyaṃ, vadeyya maraṇe guṇa”nti vuttaṃ. Tattha “satthaṃ vā āhara, visaṃ vā khāda, rajjuyā vā ubbandhitvā kālaṃ karohī”tiādinā nayena maraṇatthāya upāyaṃ gāheyya. Maraṇasaṃvaṇṇanā panettha bahuvidhā “kāyena saṃvaṇṇeti, vācāya kāyavācāya dūtena lekhāya vā saṃvaṇṇetī”ti vuttattā. Tattha kāyena saṃvaṇṇeti nāma kāyena viññāpeti. “Yo papāte papatanādīni katvā marati, so dhanaṃ vā labhati, yasaṃ vā labhati, saggaṃ vā gacchatī”tiādinā nayena saṃvaṇṇeti, āpatti dukkaṭassa. Tassa vacanaṃ sutvā koci “marissāmī”ti dukkhaṃ vedanaṃ uppādeti, thullaccayaṃ. Marati ce, pārājikaṃ. Evaṃ sesesupi. Dūtena saṃvaṇṇanāyaṃ pana dūtassa sāsanaṃ ārocāpeti “evaṃ ārocehī”ti, “yo evaṃ marati, so dhanaṃ vā labhatī”ti sabbaṃ purimasadisameva. Lekhāya saṃvaṇṇeti nāma giripabbatapurāṇādilekhaṃ likhati, “yo evaṃ maratī”tiādi vuttanayameva. Etthāpi yo maraṇūpāyaṃ vā gāheyya, maraṇe vā guṇaṃ vadeyya, so cuto bhaveti sambandho.

6-7. Now, to show the method of “maraṇavaṇṇaṃ vā saṃvaṇṇeyyā” and so forth, “gāheyya maraṇūpāyaṃ, vadeyya maraṇe guṇa” is said. Therein, he teaches a means for death, such as, “Bring a weapon, consume poison, or hang yourself with a rope and die.” Praising death here is manifold, as it is said, “He praises with body, with speech, with body and speech, through a messenger, or by writing.” Therein, kāyena saṃvaṇṇeti means he indicates with the body. Praising, “One who dies by falling into a pit or similar gains wealth, fame, or goes to heaven,” incurs a dukkaṭa offense. If someone hearing this thinks, “I’ll die,” and feels pain, it is a thullaccaya. If he dies, it is pārājika. So too in the others. In dūtena saṃvaṇṇanāyaṃ, he instructs a messenger, “Announce this,” saying, “One who dies thus gains wealth,” and so forth, as before. Lekhāya saṃvaṇṇeti means he writes on a mountain, cliff, or ancient site, “One who dies thus,” and so forth, as previously stated. Here too, one who teaches a means of death or speaks of its merits falls—this is the connection.

6-7. Now, to show the method beginning with, “maraṇavaṇṇaṃ vā saṃvaṇṇeyyā” (or might praise the virtue of death), it is said, “gāheyya maraṇūpāyaṃ, vadeyya maraṇe guṇa” (might grasp the means of death, might speak of the benefit in death). Here, one might grasp at a means for death by saying, “take a weapon, or eat poison, or hang yourself with a rope and die,” or similar. The praise of death here is manifold, as it is said, “one praises with body, with speech, with body and speech, by messenger, or by writing.” Here, praising with body means to inform by body. One praises by saying, “One who dies by falling from a cliff, etc., obtains wealth, or obtains fame, or goes to heaven,” or similar. There is an offense of wrong-doing (dukkaṭa). If, hearing his words, someone generates painful feeling thinking, “I will die,” it is a grave offense (thullaccaya). If (the person) dies, it is a defeat (pārājika). Similarly, in the remaining (cases) as well. In praising by messenger, one causes the message of the messenger to be announced, “announce thus,” “whoever dies thus, obtains wealth,” everything is just as before. Praising by writing means writing a note about mountains, rocks, ancient things, etc. saying, “whoever dies thus,” it is just as described before. Here, too, whoever might grasp at a means for death, or might speak of the benefit in death, that one is fallen. This is the connection.

Idāni pana imassa manussaviggahassa chabbidhe payoge dassetuṃ “payogā”tiādi āraddhaṃ. Sāhatthikanissaggikaāṇattikathāvaraiddhimayavijjāmayānaṃ vasena tassa manussaviggahassa chappayogāti adhippāyo. Tattha sāhatthikoti sayaṃ mārentassa kāyena vā kāyappaṭibaddhena vā paharaṇaṃ. Nissaggikoti dūre ṭhitaṃ māretukāmassa kāyādīhi ususattiyantapāsāṇādīnaṃ nissajjanaṃ. Āṇattikoti “asukaṃ nāma mārehī”ti aññaṃ āṇāpentassa āṇāpanaṃ. Thāvaroti opātakkhaṇanaṃ, apassenasaṃvidhānaṃ, asiādīnaṃ upanikkhipanaṃ, taḷākādīsu visasampayojanaṃ, rūpūpahāroti evamādi. Kammavipākajāya iddhiyā payojanaṃ iddhipayogaṃ. Māraṇatthāya vijjānaṃ parijappanaṃ vijjāmayoti.

Now, to show the sixfold application regarding this manussaviggaha, “payogā” and so forth is begun. The six applications to that manussaviggaha are by one’s own hand, by relinquishment, by command, by stationary means, by psychic power, and by magic—this is the intent. Therein, sāhatthiko means striking with one’s own body or something attached to it to kill. Nissaggiko means relinquishing arrows, spears, stones, or similar from a distance to kill. Āṇattiko means commanding another, “Kill so-and-so.” Thāvaro means digging a pit, setting a trap, placing a sword, mixing poison in a pond, or offering a form, and so forth. Application through psychic power born of kamma’s fruition is iddhipayogaṃ. Chanting spells for the purpose of killing is vijjāmayo.

Now, to show the six kinds of effort of this manussaviggaha, the text begins with “payogā” (efforts), and so on. The six efforts of this manussaviggaha are through one’s own hand, projecting, commanding, fixed, produced by supernormal power, and produced by incantation. This is the meaning. Here, sāhatthiko means the striking by one’s own body, or by something attached to the body, of one killing oneself. Nissaggiko means, of one wishing to kill someone at a distance, the projecting from the body, etc., of arrows, spears, engine-traps, stones, and so on. Āṇattiko means the commanding of another, telling him to kill a certain person. Thāvaro means digging pitfalls, providing hiding places, depositing of swords etc., poisoning of ponds etc., and harm by images. The use of supernormal power born of the result of kamma is iddhipayogaṃ (effort through supernormal power). The muttering of spells for the purpose of killing is vijjāmayo (produced by incantation).

Idāni imesu chasu payogesu āṇattiyaṃ saṅketavisaṅketataṃ dassetuṃ “kālavatthāvudhiriyāpathā”tiādimāha. Tattha kāloti pubbaṇhasāyanhādikālo ca yobbanathāvariyādikālopi ca. Imesu yaṃ kiñci kālaṃ niyametvā “imasmiṃ nāma kāle mārehī”ti āṇatto sace tasmiṃyeva kāle māreti, āṇattikkhaṇeyeva pārājikaṃ. Sace niyamitakālato pure vā pacchā vā māreti, āṇāpako muccati. Vatthūti māretabbo puggalo. Sace āṇatto tameva māreti, āṇāpakassa āṇattikkhaṇeyeva pārājikaṃ. Atha aññaṃ māreti, āṇāpako muccati. Evaṃ sesesupi vuttanayeneva vinicchayo veditabbo. Āvudhanti asiādi. Iriyāpathoti māretabbassa gamanaṃ vā nisajjā vāti evamādiko. Kiriyāvisesoti vijjhanaṃ vā chedanaṃ vā bhedanaṃ vā sūlāropanaṃ vāti evamādiko. Okāsoti gāmo vā vanaṃ vā gehaṃ vāti evamādiko. Imesu yathā yathā vadhako āṇatto, tathā tathā kate āṇāpakassa āpatti, aññathā kate visaṅketo hoti. Āṇattiyaṃ pana ayaṃ viseso “adhiṭṭhāyāti adhiṭṭhahitvā āṇāpeti ’evaṃ vijjha, evaṃ pahara, evaṃ ghātehī”ti vuttāya pāḷiyā labbhatīti ñātabbo.

Now, to show the nature of agreement and disagreement in these six efforts, it is said, “kālavatthāvudhiriyāpathā” and so forth. Here, kālo means time, such as morning, evening, and so on, as well as time in terms of youth, old age, and the like. If, having specified any of these times, one commands, “Kill at this named time,” and the killing occurs exactly at that time, the one who commands incurs a pārājika offense at the very moment of the command. But if the killing occurs before or after the specified time, the commander is free from liability. Vatthu means the person to be killed. If the commanded one kills that very person, the commander incurs a pārājika offense at the moment of the command. However, if another person is killed, the commander is free from liability. The judgment in the remaining cases should be understood in the same manner as explained. Āvudha means a weapon such as a sword. Iriyāpatho means the posture of the one to be killed, such as walking or sitting, and so forth. Kiriyāviseso means a specific action, such as piercing, cutting, breaking, or impaling, and so forth. Okāso means a place, such as a village, forest, or house, and so forth. In these, if the killer acts exactly as commanded, the commander incurs an offense; if done otherwise, there is disagreement. However, this distinction in commanding is to be understood as derived from the text that says, “adhiṭṭhāya means determining and commanding, ‘Pierce thus, strike thus, kill thus,’” as it is stated.

Now, regarding these six endeavors, to show the signaling and mis-signaling in the command, he says “kālavatthāvudhiriyāpathā” and so on. Here, kālo (time) means the time of forenoon or afternoon, and also the time of youth or old age. Among these, having specified any one time, “Kill at this particular time,” one is commanded; if he kills at that very time, it is a pārājika at the very moment of command. If he kills before or after the specified time, the one who commanded is released. Vatthū (victim) means the person to be killed. If the one commanded kills that very person, it is a pārājika for the commander at the very moment of command. But if he kills another, the commander is released. Thus, in the remaining cases as well, the determination should be understood in the same manner as stated. Āvudha (weapon) means a sword, etc. Iriyāpatho (posture) means the movement or sitting, etc., of the one to be killed. Kiriyāviseso (specific action) means piercing, cutting, breaking, or impaling on a stake, etc. Okāso (place) means a village, forest, or house, etc. Among these, however the killer is commanded, so it is done, there is an offense for the commander; if done otherwise, it is a mis-signaling. But in the command, this is the specific point: it should be known that “having determined” is gained from the pāḷi statement ’he commands having determined, ’strike thus, attack thus, kill thus”. (pāci. 239)

8-9. Idāni catutthaṃ dassetuṃ “jhānādibheda”ntiādimāha. Tassattho – “jhānaṃ vimokkho samādhi samāpatti ñāṇadassanaṃ maggabhāvanā phalasacchikiriyā kilesappahānaṃ vinīvaraṇatā cittassa suññāgāre abhiratī”ti evaṃ vuttaṃ uttarimanussadhammaṃ attani natthitāya nosantaṃ “mayi atthī”ti attani vā taṃ “ahaṃ ettha sandissāmī”ti attānaṃ vā tattha upanetvā dīpento cuto bhave. Koṭṭhāsaṃ vāti ettha “jhānalābhī, vimokkhalābhī, samādhilābhī, samāpattilābhīmhī”ti evamādinā nayena koṭṭhāsato vāti attho. Ekekaṃ vāti “paṭhamassa jhānassa lābhī, dutiyassa jhānassa lābhīmhī”ti evamādinā nayena ekekaṃ vāti attho. “Atītabhave sotāpannomhī”ti vadato atītabhavaṃ sandhāya kathitattā pārājikaṃ natthi, tasmā “paccuppannabhavassita”nti vuttaṃ, tassa paccuppannabhavanissitaṃ katvāti attho. Aññāpadesarahitanti “yo te vihāre vasati, so bhikkhu paṭhamassa jhānassa lābhī”tiādinā nayena aññāpadesaṃ vināti attho. Evaṃ dīpento hi thullaccayamāpajjati. Dīpentoti “paṭhamaṃ jhānaṃ samāpajjiṃ, samāpajjāmi, samāpanno, paṭhamassa jhānassa lābhīmhi, vasīmhi, sacchikataṃ assā”ti evamādinā nayena dīpentoti attho. “Adhigato”ti māno adhimāno, so yassa natthi, so anadhimāniko. Kena evaṃ dīpentoti ce? Taṃ dassetuṃ “kāyena vācā”tiādi vuttaṃ , kāyena vā vācāya vā tadubhayena vāti attho. Viññattipatheti yattha ṭhito manussajātiko gahaṭṭho vā pabbajito vā tassa vacanaṃ pakatisotena sutvā samanantarameva “imaṃ nāma esa vadatī”ti jānāti, tattha ṭhatvā dīpento cuto bhave, na devabrahmādīsu aññatarena ñāteti attho.

8-9. Now, to show the fourth, it is said, “jhānādibheda” and so forth. Its meaning is this: One who, lacking the higher human qualities (uttarimanussadhamma) such as “jhāna, liberation, concentration, attainment, knowledge and vision, path development, realization of fruition, abandonment of defilements, freedom of mind from hindrances, delight in an empty dwelling” as stated, falsely claims, “These exist in me,” regarding oneself, or presents oneself as “I am seen in this,” associating oneself with those qualities, falls from existence due to that misrepresentation. Koṭṭhāsaṃ vā means “in parts,” as in saying, “I am one who attains jhāna, liberation, concentration, attainment,” and so forth. Ekekaṃ vā means “one by one,” as in saying, “I am one who attains the first jhāna, the second jhāna,” and so forth. For one who says, “I was a stream-enterer in a past life,” there is no pārājika offense because it refers to a past existence; hence, it is said, “paccuppannabhavassita”, meaning it is related to the present existence. Aññāpadesarahita means “without reference to another,” as in not saying, “The monk who lives in your monastery is one who attains the first jhāna,” and so forth. For one who misrepresents in this way incurs a thullaccaya offense. Dīpento means misrepresenting by saying, “I attained the first jhāna, I attain it, I am attained, I am one who attains the first jhāna, I have mastery over it, it has been realized by me,” and so forth. “Adhigato” refers to pride or excessive pride; one without such pride is anadhimāniko. How does one misrepresent this? To explain this, it is said, “kāyena vācā” and so on, meaning by body, speech, or both. Viññattipathe means in a place where a human being, whether a householder or a monk, standing there, hears the statement with normal hearing and immediately understands, “This is what he is saying”; misrepresenting while standing there, one falls from existence, not making it known to deities, Brahmās, or others.

8-9. Now, to show the fourth, he says “jhānādibheda” and so on. Its meaning is – “jhāna, liberation, concentration, attainment, knowledge and vision, cultivation of the path, realization of the fruit, abandoning of defilements, being without hindrances, delighting in solitude,” thus stated uttarimanussadhamma (superior human states) not existing in oneself, not being real, representing, “it exists in me,” placing that in oneself, or “I will be seen in this,” placing oneself there, should one fall away. Koṭṭhāsaṃ vāti – here, the meaning is “I am a gainer of jhāna, a gainer of liberation, a gainer of concentration, a gainer of attainment,” by way of division in this manner. Ekekaṃ vāti – the meaning is “I am a gainer of the first jhāna, a gainer of the second jhāna,” by way of each one in this manner. Because it is said concerning a past existence for one who says, “I was a stream-enterer (sotāpanna) in a past life,” there is no pārājika; therefore, paccuppannabhavassitanti (dependent on the present existence) is said, meaning, having made it dependent on the present existence. Aññāpadesarahitanti – meaning, without any other designation in the manner, “The bhikkhu who dwells in your monastery is a gainer of the first jhāna,” etc. For one representing thus incurs a grave offense (thullaccaya). Dīpentoti – meaning, representing in the manner, “I attained the first jhāna, I am attaining, I have attained, I am a gainer of the first jhāna, I am skilled in it, I have realized it,” etc. Adhimāno (conceit), that which is without conceit is anadhimāniko. By what means does one represent thus? To show that, kāyena vācā (by body, by speech) etc. is said, meaning, by body, by speech, or by both. Viññattipatheti – standing where a person of human birth, whether householder or renunciant, having heard his words with a natural ear, immediately knows, “This one is saying this particular thing,” standing there, representing, should one fall away, meaning, he does not make it known to any other such as gods or Brahmas.

10. Idāni catunnampi sādhāraṇavinicchayaṃ vattuṃ “pārājikete cattāro”tiādimāha. Tatthāyaṃ saṅkhepo – cattāropi ete pārājikā “ekakammaṃ ekuddeso samasikkhatā”ti evaṃ vuttasaṃvāsassa abhabbatāya asaṃvāsā, yathāpure pubbe gihikāle ca anupasampannakāle ca asaṃvāsikā, evaṃ pacchā pārājikaṃ āpannāpi asaṃvāsāti. Kiñca bhiyyo – abhabbā bhikkhubhāvāya puna tena attabhāvena upasampadāya avatthutāya upasampannā bhavitumpi abhabbāti attho. Kiṃ viyāti ce? Sīsacchinnova jīvituṃ, yathāpi sīsacchinno tena attabhāvena puna jīvituṃ abhabbo, evamime cattāroti adhippāyo.

10. Now, to state the common judgment for all four, it is said, “pārājikete cattāro” and so forth. Here is the summary: All four of these pārājika offenses, due to their inability to participate in the communal living described as “one action, one recitation, equal training,” are asaṃvāsā (non-communal), just as they were yathāpure, meaning in their previous state as householders or before ordination, they were non-communal; similarly, after committing a pārājika offense, they remain non-communal. Furthermore, they are abhabbā bhikkhubhāvāya, meaning incapable of attaining the state of a monk again with that same existence, as there is no basis for re-ordination. How so? Like one whose head is severed cannot live, just as a decapitated person cannot live again with that same existence, so too these four, is the intended meaning.

10. Now, to state the determination common to all four, he says “pārājikete cattāro” and so on. Here, this is the summary – all these four pārājikā are asaṃvāsā (not to be associated with) due to the unsuitability of communal life described as “one act, one recitation, equal training.” yathāpure – just as before, in the time of being a householder and the time of being unordained, they were not to be associated with, so too, after incurring a pārājika, they are not to be associated with. Moreover, they are abhabbā bhikkhubhāvāya – meaning, they are incapable of becoming ordained (upasampadā) again in that existence, due to the absence of the basis for ordination. Like what? Sīsacchinnova jīvituṃ, – just as one whose head has been cut off is incapable of living again in that existence, so are these four, is the meaning.

11. Idāni imesu catūsu pārājikesu ye pariyāyāṇattīhi sambhavanti, te dassetuṃ “pariyāyo cā”tiādi vuttaṃ. Tattha pariyāyoti maraṇādhippāyassa kāyapayogo vā vacīpayogo vā. Tasmā “yo īdise muhutte satthaṃ vā āharitvā visaṃ vā khāditvā sobbhādīsu vā papatitvā marati, so dhanaṃ vā labhati, yasaṃ vā labhatī”tiādinā nayena maraṇaṃ abhinandanto “idaṃ sutvā yo koci maratū”ti yo pariyāyena vadati, taṃ sutvā sace koci tathā marati, pārājikaṃ. Niyamitena pana yaṃ sandhāya vuttaṃ, tasseva maraṇe pārājikaṃ. Āṇatti pana vuttatthāyeva. Tatiye manussaviggahapārājike labbhatīti sambandho. Dutiye pana adinnādāne āṇatti eva labbhati, na pariyāyoti attho. Kasmā naṃ pariyāyena nāpajjatīti? Yathā manussaviggahe “maraṇavaṇṇaṃ vā saṃvaṇṇeyyā”ti vuttaṃ, tathā idha adinnādāne “vaṇṇaṃ vā saṃvaṇṇeyyā”ti avuttattā. Sesesūti paṭhamacatutthesu pariyāyāṇattidvayaṃ na labbhatīti attho.

11. Now, to show those among these four pārājika offenses that arise through indirect means, it is said, “pariyāyo cā” and so forth. Here, pariyāyo means an effort of body or speech with the intention of causing death. Thus, if someone, rejoicing in death, says indirectly, “Whoever, having heard this, dies at such a moment by taking a weapon, consuming poison, or falling into a pit or the like, gains wealth or fame,” and if someone, hearing this, dies in that manner, it is a pārājika offense. However, a pārājika offense occurs only if the death happens to the specific person intended by the statement. Āṇatti, however, has the meaning already explained. This relates to the third pārājika offense of killing a human being. In the second, namely theft, only direct commanding applies, not indirect means. Why does one not incur it through indirect means? Because, unlike in the case of killing a human being, where it is said, “One might praise death,” in the case of theft, it is not said, “One might praise the quality,” and thus it does not apply. In the rest, meaning the first and fourth, neither indirect means nor commanding applies.

11. Now, in order to show the indirect methods that are possible in these four pārājikas, the passage beginning with “pariyāyo cā” is stated. Herein, pariyāyo means a physical act or a verbal act with the intention of causing death. Therefore, if someone, approving of death by saying, with such an approach as, “One who dies at such a moment, either by taking a weapon, consuming poison, or falling into a chasm, will obtain wealth or fame,” such that “Hearing this, let anyone die,” if someone speaks thus indirectly and someone dies accordingly, it is a pārājika. But a pārājika [offense] occurs only upon the death of the person with reference to whom the statement was specifically made. Āṇatti (command), however, has already been explained. It should be understood that in the third pārājika, involving a human being, [both] are obtained. But in the second, taking what is not given, only command is obtained, not the indirect method. Why does one not incur [a pārājika] through an indirect method in that case? Because, just as in the case of [killing] a human being, it is said, “he might praise the advantages of death,” so in this case of taking what is not given, it is not stated, “he might praise the advantages.” Sesesūti means in the first and fourth, both indirect method and command are not obtained.

12. Idāni catūsupi yathāsambhavaṃ aṅgabhedaṃ dassetuṃ “sevetukāmatācitta”ntiādi vuttaṃ. Tattha methunadhammassāti methunadhammapārājikassa. Budhāti vinayadharā.

12. Now, to show the distinctions of factors in all four as applicable, it is said, “sevetukāmatācitta” and so forth. Here, methunadhammassa refers to the pārājika offense of sexual intercourse. Budhā means those who uphold the Vinaya.

12. Now, to show the division of factors, as applicable in all four [cases], the passage beginning with “sevetukāmatācitta” is stated. Therein, methunadhammassāti refers to the pārājika of sexual intercourse. Budhāti means experts in the Vinaya.

13. Manussasanti manussasantakatā. Etena petatiracchānagatapariggahesu anāpattīti dīpitaṃ hoti. Tathāsaññīti manussasantakavasena parapariggahitasaññīti attho. Vatthuno garutāti pañcamāsakaṃ vā atirekapañcamāsakaṃ vā tadagghanakaṃ bhaṇḍaṃ vā hotīti attho. Avahāro cāti pañcavīsatiyā avahāresu yena kenaci avahāro hotīti attho. Adinnādānahetuyoti adinnādānapārājikassa etāni pañca aṅgānīti adhippāyo.

13. Manussasa means belonging to a human. This indicates that there is no offense in cases involving property belonging to ghosts or animals. Tathāsaññī means perceiving it as belonging to a human and taken by another. Vatthuno garutā means an object worth five māsakas, more than five māsakas, or goods of equivalent value. Avahāro ca means taking by any of the twenty-five modes of theft. Adinnādānahetuyo means these five factors pertain to the pārājika offense of theft.

13. Manussasanti means the fact of being human. By this, it is indicated that there is no offense in cases involving petas and animals. Tathāsaññīti means perceiving [the object] as belonging to another, taking as belonging to a human. Vatthuno garutāti means that the item is worth five māsakas, more than five māsakas, or a valuable item. Avahāro cāti means theft is one of the twenty-five types of theft. Adinnādānahetuyoti means that these are the five factors of the pārājika offense of taking what is not given.

14. Pāṇo mānussakoti manussajātikapāṇo. Tasmiṃ pāṇe pāṇasaññitā. Ghātacetanāti vadhakacetanā. Payogoti taṃsamuṭṭhito sāhatthikādīnaṃ channaṃ payogānaṃ aññatarapayogo. Tena payogena maraṇaṃ. Pañcete vadhahetuyoti manussaviggahapārājikassa pañca aṅgānīti attho.

14. Pāṇo mānussako means a living being of human kind. Regarding that being, pāṇasaññitā means perceiving it as a living being. Ghātacetanā means the intention to kill. Payogo means an effort arising from that intention, such as one of the six efforts including personal action. Death results tena (by that effort). Pañcete vadhahetuyo means these five factors pertain to the pārājika offense of killing a human being.

14. Pāṇo mānussakoti means a living being of the human species. Pāṇasaññitā is the perception of it as a living being. Ghātacetanāti means the intention to kill. Payogoti means the undertaking of any one of the six kinds of effort, such as those done by one’s own hand, and so on, arisen from that. Tena means death through that effort. Pañcete vadhahetuyoti means the five factors of the pārājika offense of [killing] a human being.

15. Asantatāti uttarimanussadhammassa attani asantatā cāti attho. Pāpamicchatāyārocanāti iminā yo kevalaṃ pāpamicchataṃ vinā mandattā momūhattā bhaṇati, tassa anāpattīti dīpitaṃ hoti. Tassāti yassa āroceti, tassa manussajātitā ca. “Yo te vihāre vasati, so bhikkhu arahā”tiādinā (pari. 160, 336) nāññāpadeso ca. Tadevāti tadā eva taṅkhaṇeyeva jānanaṃ. Asantadīpaneti uttarimanussadhammārocanapārājiketi attho.

15. Asantatā means the non-existence of higher human qualities in oneself. Pāpamicchatāyārocanā indicates that one who speaks out of mere folly or confusion, without evil intent, incurs no offense. Tassā means the one to whom it is declared must be of human kind. As in, “The monk who lives in your monastery is an arahant” and so forth (pari. 160, 336), nāññāpadeso ca means without reference to another. Tadevā means knowing it at that very moment. Asantadīpane refers to the pārājika offense of declaring non-existent higher human qualities.

15. Asantatāti means the non-existence of a superior human state within oneself. Pāpamicchatāyārocanāti, by this is indicated that there is no offence for the one who speaks because of dullness or delusion, without any evil desire. Tassāti is being a human of the one to whom it is declared. Nāññāpadeso ca “The bhikkhu who lives in your dwelling is an arahant” (pari. 160, 336), and so on. Tadevāti is understanding that, at that moment, instantly. Asantadīpaneti refers to the pārājika of declaring a non-existent superior human state.

16. Idāni “pārājikā ca cattāro”ti ettha ca-saddena saṅgahitehi saddhiṃ samodhānetvā dassetuṃ “asādhāraṇā cattāro”tiādi vuttaṃ. Tattha ubbhajāṇumaṇḍalikā vajjappaṭicchādikā ukkhittānuvattikā aṭṭhavatthukāti ime cattāro bhikkhunīnaṃ bhikkhūhi asādhāraṇā nāma. Etāsu ubbhajāṇumaṇḍalikā nāma yā kāyasaṃsaggarāgena avassutā teneva rāgena avassutassa manussapurisassa akkhakānaṃ adho, jāṇumaṇḍalānaṃ kapparānañca upari yena kenaci sarīrāvayavena āmasanādiṃ sādiyati, tassā adhivacanaṃ. Yā pana bhikkhunī aññissā bhikkhuniyā pārājikasaṅkhātaṃ vajjaṃ jānaṃ paṭicchādeti, sā vajjappaṭicchādikā nāma. Samaggena pana saṅghena ukkhittaṃ bhikkhuṃ yā bhikkhunī yaṃdiṭṭhiko so hoti, tassā diṭṭhiyā gahaṇavasena anuvattati, sā ukkhittānuvattikā nāma. Yā pana kāyasaṃsaggarāgena tintā tathāvidhasseva purisassa hatthaggahaṇaṃ vā saṅghāṭikaṇṇaggahaṇaṃ vā sādiyati, kāyasaṃsaggasaṅkhātassa asaddhammassa paṭisevanatthāya purisassa hatthapāse santiṭṭhati vā, tattha ṭhatvā sallapati vā, saṅketaṃ vā gacchati, purisassa āgamanaṃ vā sādiyati, kenaci vā paṭicchannokāsaṃ pavisati, hatthapāse ṭhatvā kāyaṃ upasaṃharati, ayaṃ aṭṭhavatthukā nāmāti veditabbā.

16. Now, to combine and show these along with those included by the word “ca” in “pārājikā ca cattāro,” it is said, “asādhāraṇā cattāro” and so forth. Here, the four specific to nuns and not shared with monks are: ubbhajāṇumaṇḍalikā, vajjappaṭicchādikā, ukkhittānuvattikā, and aṭṭhavatthukā. Among these, ubbhajāṇumaṇḍalikā refers to a nun who, with lustful bodily contact, being aroused by that lust, consents to touching with any part of her body a lustful human male below the collarbone and above the knees or elbows. A nun who knowingly conceals another nun’s offense classified as a pārājika is called vajjappaṭicchādikā. A nun who follows a monk suspended by a united Sangha, adhering to his views by accepting them, is called ukkhittānuvattikā. A nun who, with lustful desire for bodily contact, consents to holding hands or the corner of a robe with such a man, stands within his reach for the sake of indulging in unrighteous conduct, converses there, goes to a meeting place, consents to the man’s approach, enters a concealed place, or draws her body near while standing within reach, is to be understood as aṭṭhavatthukā.

16. Now, in the phrase “and the four pārājikas,” to show those included by the word “and” in combination, it is said, “four unshared” etc. Here, the ubbhajāṇumaṇḍalikā, vajjappaṭicchādikā, ukkhittānuvattikā, and aṭṭhavatthukā – these four are called unshared by nuns with monks. Among these, ubbhajāṇumaṇḍalikā is the designation for one who, being sexually aroused by bodily contact, consents to touching or the like, with any bodily member below the collarbones and above the knees and elbows, of a sexually aroused male human. One who, knowing a nun’s offense that entails pārājika, conceals it, is called vajjappaṭicchādikā. A nun who follows a monk suspended by the united Saṅgha, adopting his views, is called ukkhittānuvattikā. One who, being aroused by bodily contact, consents to the grasping of the hand or the corner of the outer robe of a similarly aroused man, or stands in the presence of a man to engage in the un-Dhamma practice of bodily contact, or after standing there converses, or makes an assignation, or consents to a man’s approach, or enters any concealed place, or standing within his reach, presents her body to him, is called aṭṭhavatthukā.

Abhabbakā ekādasāti ettha paṇḍako theyyasaṃvāsako titthiyapakkantako tiracchānagato mātughātako pitughātako arahantaghātako bhikkhunidūsako saṅghabhedako lohituppādako ubhatobyañjanakoti ime ekādasa abhabbapuggalā nāma. Vibbhantā bhikkhunīti yadā bhikkhunī vibbhamitukāmā hutvā setavatthaṃ vā kāsāyameva vā gihinivāsanākārena nivāseti, tadā pārājikamāpannā nāma hoti, puna upasampadaṃ na labhati, sā ca pārājikāti attho. Mudupiṭṭhiko nāma kataparikammāya mudukāya piṭṭhiyā samannāgato. So ettāvatā na pārājiko, atha kho yadā anabhiratiyā pīḷito attano aṅgajātaṃ attano mukhamaggavaccamaggesu aññataraṃ paveseti, tadā pārājiko hoti.

Abhabbakā ekādasā means the eleven incapable persons: a paṇḍaka (eunuch), a theyyasaṃvāsaka (one living as a monk by deceit), a titthiyapakkantaka (one who has gone over to another sect), a tiracchānagata (animal), a mātughātaka (matricide), a pitughātaka (patricide), an arahantaghātaka (killer of an arahant), a bhikkhunidūsaka (defiler of a nun), a saṅghabhedaka (schismatic), a lohituppādaka (one who causes a Buddha to bleed), and an ubhatobyañjanaka (hermaphrodite). Vibbhantā bhikkhunī means when a nun, desiring to disrobe, wears white cloth or even the ochre robe in the manner of a householder, she incurs a pārājika offense, no longer receives re-ordination, and is considered a pārājika. Mudupiṭṭhiko refers to one with a soft back after preparation. He does not become a pārājika by this alone, but when, oppressed by discontent, he inserts his own genital organ into his mouth or excretory passage, then he becomes a pārājika.

Here, eleven are incapable of the practice, namely, a paṇḍaka, one who cohabits with thieves, one who has gone over to another sect, an animal, a matricide, a patricide, an arahant-slayer, a violator of a nun, a schismatic, one who causes a Buddha to bleed, and one who is of double-sex, these eleven are called incapable persons. Defected nun: When a nun, desiring to defect, wears white cloth or even a dyed robe in the manner of a layperson’s dress, then she has fallen into pārājika, and she does not regain higher ordination, and she is pārājikā, that is the meaning. Mudupiṭṭhiko means one endowed with a soft back that has undergone treatment. By that alone, he is not pārājika; but when, afflicted by sexual frustration, he inserts his own sexual organ into either his own mouth or anal passage, then he is pārājika.

17-18. Lambīti aṅgajātassa dīghattā evaṃ vutto. Sopi yadā anabhiratiyā pīḷito attano aṅgajātaṃ attano mukhe vā vaccamagge vā paveseti, tadā pārājiko hoti. Mukhena gaṇhantoti ettha yo anabhiratiyā pīḷito parassa suttassa vā pamattassa vā aṅgajātaṃ attano mukhena gaṇhāti, so cāti attho. Tatthevāti parassa aṅgajātevāti attho . Yo anabhiratiyā pīḷito parassa aṅgajātaṃ kammaniyaṃ disvā attano vaccamaggena tassa upari nisīdati, taṃ attano vaccamaggaṃ paveseti, so cāti attho. Ete cattāro anulomikā methunassāti sambandho. Kathamiti ce? Magge maggappavesanasadisatāya, na ubhinnaṃ rāgavasena sadisabhāvūpagatānaṃ dvayaṃdvayasamāpattisadisatāya. Idhāgatā cattāroti methunadhammādivasena pārājikā cattāro cāti evaṃ samodhānato catuvīsati pārājikāti attho.

17-18. Lambī refers to one so called due to the length of the genital organ. He too, when oppressed by discontent, inserts his own genital organ into his mouth or excretory passage, becomes a pārājika. Mukhena gaṇhanto means one who, oppressed by discontent, takes another’s genital organ—whether of a sleeping or negligent person—into his own mouth. Tatthevā means in that very organ of another. One who, oppressed by discontent, seeing another’s workable genital organ, sits on it with his own excretory passage or inserts it therein, becomes a pārājika. These four are related to sexual intercourse in a conforming manner. How so? Due to the similarity of penetration into a passage, not due to the mutual lustful attainment of pairs as in ordinary cases. Idhāgatā cattāro means the four pārājika offenses related to sexual intercourse and so forth, making a total of twenty-four pārājika offenses through this combination.

17-18. Lambī is so called because of the length of his sexual organ. He also, when afflicted by sexual frustration, inserts his own sexual organ into either his own mouth or anal passage, then he is pārājika. Taking with the mouth: here, it means one who, afflicted by sexual frustration, takes the sexual organ of another who is sleeping or is inattentive, with his own mouth. In that very place: means in the sexual organ of another. One who, afflicted by sexual frustration, seeing the workable sexual organ of another, sits on it with his own anal passage, inserting it into his own anal passage. These four are analogous to sexual intercourse. How? Because of the similarity of inserting the sexual member into an opening, not because of the similarity of a mutual attainment of two beings who have come into a similar state by means of sexual arousal. The four brought here, mean including four pārājikas by way of sexual intercourse, in this way, in summary, twenty-four pārājikas.

Etthāha – mātughātakapitughātakaarahantaghātakā tatiyapārājikaṃ āpannā, bhikkhunidūsako lambīādayo cattāro paṭhamapārājikaṃ āpannāyevāti katvā kuto catuvīsatīti? Adhippāyo panettha atthi, mātughātakādayo hi cattāro idha anupasampannāyeva adhippetā, lambīādayo cattāro kiñcāpi paṭhamapārājikena saṅgahitā, yasmā ekena pariyāyena methunadhammaṃ appaṭisevinopi honti, tasmā visuṃ vuttāti. Pārājikavinicchayo.

Here it is asked: Since matricides, patricides, and killers of arahants fall under the third pārājika, and defilers of nuns and the four such as lambī fall under the first pārājika, how are there twenty-four? There is an intended meaning here: The four such as matricides are intended here only as unordained persons; though the four such as lambī are included in the first pārājika, they are mentioned separately because they do not engage in sexual intercourse by a single means. This is the judgment of pārājika offenses.

Here one might ask – matricides, patricides, and arahant-slayers have fallen into the third pārājika, and a violator of a nun, the lambī and the other three, have fallen into the first pārājika; so how are there twenty-four? There is an intended meaning here. The four, beginning with matricides, are understood here as not having received higher ordination. As for the four, beginning with lambī, although they are included in the first pārājika, because in one way they are also non-practitioners of sexual intercourse, therefore, they are mentioned separately. The determination of pārājika is finished.

2. Saṅghādisesaniddesavaṇṇanā

2. Commentary on the section on Saṅghādisesa

19. Idāni saṅghādisesaṃ pakāsetuṃ “garukā navā”tiādi āraddhaṃ. Garukāti saṅghādisesā idha adhippetā, aññattha pana pārājikāpi saṅgayhanti. Kasmā “terasā”ti avatvā “navā”ti vuttanti ce? Vītikkamakkhaṇeyeva āpajjitabbattā paṭhamāpattikā vuttā, yāvatatiyakā pana cattāro saṅghādisesā saṅghāyattattā cirena āpajjantīti na vuttā. Tattha mocetukāmatāti mocetukāmatāyāti attho “alajjitā”tiādīsu viya. Iminā pana nayena mocanassādo muccanassādo muttassādo methunassādo phassassādo kaṇḍūvanassādo dassanassādo nisajjanassādo vācassādo gehasitapemaṃ vanabhaṅgiyanti ekādasa assādā vuttā, tesu ekaṃyeva mocanassādaṃ gahetvā sesā paṭikkhittā honti.

19. Now, to elucidate the saṅghādisesa offenses, it begins with “garukā navā” and so forth. Garukā means the saṅghādisesa offenses are intended here, though elsewhere pārājika offenses are also included. Why is it said “nine” instead of “thirteen”? Because the initial offenses are committed at the moment of transgression, they are stated, while the four saṅghādisesa offenses requiring three admonitions are not mentioned, as they depend on the Sangha and are incurred over time. Here, mocetukāmatā means with the desire to release, as in “alajjitā” and similar terms. By this method, eleven kinds of enjoyment are stated: enjoyment of releasing (mocanassāda), enjoyment of being released (muccanassāda), enjoyment of having been released (muttassāda), enjoyment of sexual intercourse (methunassāda), enjoyment of contact (phassassāda), enjoyment of scratching (kaṇḍūvanassāda), enjoyment of seeing (dassanassāda), enjoyment of sitting (nisajjanassāda), enjoyment of speech (vācassāda), enjoyment tied to household affection (gehasitapema), and enjoyment of forest offerings (vanabhaṅgi). Among these, only the enjoyment of releasing is taken, and the rest are excluded.

19. Now, to explain the saṅghādisesa, the text begins with “garukā navā” and so on. Garukā here refers to saṅghādisesas; elsewhere, however, even pārājikas are included. If it is asked, why “nine” is said instead of “thirteen,” the answer is that, because they are to be incurred at the very moment of transgression, the first offenses are mentioned. But the four saṅghādisesas up to the third case, are because they depend on the Saṅgha, are incurred after a delay, they are not mentioned. Herein, mocetukāmatā means with the desire to release, like “alajjitā” and others. Following this method of interpretation, eleven kinds of relishing (assādā) are stated: relishing of emitting, relishing of discharging, relishing of what has been emitted, relishing of sexual intercourse, relishing of touch, relishing of scratching, relishing of looking, relishing of sitting, relishing of speech, relishing of domestic affection, and the breaking of a grove. Among these, taking only the relishing of emitting, the rest are rejected.

Tesaṃ assādānaṃ vasena evaṃ vinicchayo veditabbo – mocetuṃ assādo mocanassādo. Mocanassādacetanāya nimitte upakkamati, muccati, saṅghādiseso. Na muccati ce, thullaccayaṃ. Muccanassāde sace attano dhammatāya muccamānaṃ assādeti, na upakkamati, anāpatti. Sace muccamānaṃ assādento upakkamitvā moceti, saṅghādisesova. Attano dhammatāya mutte assādo muttassādo. Etthāpi upakkamassa natthitāya anāpatti. Evaṃ sabbattha. Methunassādena itthiṃ gaṇhantassa muttepi anāpatti, ayaṃ methunassādo. Phassassādo duvidho ajjhattiko bāhiro cāti. Tattha ajjhattike tāva attano nimittaṃ “thaddhaṃ mudukanti jānissāmī”ti vā lolabhāvena vā kīḷāpayato sace muccati, anāpatti. Bāhiraphassassāde kāyasaṃsaggarāgena mātugāmaṃ phusato āliṅgato ca mutte anāpatti. Kaṇḍūvanassāde daddukacchādīnaṃ vasena khajjamānaṃ nimittaṃ kaṇḍūvanassādena kaṇḍūvato muttepi anāpatti. Dassanassāde mātugāmassa anokāsaṃ upanijjhāyato muttepi anāpatti. Nisajjanassāde mātugāmena saddhiṃ raho nisinnassa muttepi anāpatti. Vācāya assādo vācassādo. Tena assādena mātugāmaṃ methunappaṭisaṃyuttāhi vācāhi obhāsantassa muttepi anāpatti. Gehasitapeme mātādīnaṃ mātādipemena āliṅganādiṃ karontassa muttepi anāpatti. Vanabhaṅge ca santhavakaraṇatthāya itthiyā pesitaṃ pupphādivanabhaṅgasaññitaṃ paṇṇākāraṃ “itthannāmāya nāma idaṃ me pesita”nti assādena āmasantassa muttepi anāpatti. Etesu pana mocanassādavaseneva upakkamantassa āpatti, sesānaṃ vasena anāpattīti veditabbaṃ.

The judgment should be understood according to these enjoyments as follows: The enjoyment of releasing is mocanassādo. If one acts with the intention of enjoying release and releases through effort on the organ, it is a saṅghādisesa offense. If one does not release, it is a thullaccaya offense. In the muccanassāde, if one enjoys release occurring naturally without effort, there is no offense. If one, enjoying the release, makes an effort and releases, it is a saṅghādisesa offense. The enjoyment of having been released naturally is muttassādo. Here too, with no effort, there is no offense. This applies throughout. In the methunassāde, if one, enjoying sexual intercourse, releases while holding a woman, there is no offense. The phassassādo is twofold: internal and external. In the internal case, if one playfully touches one’s own organ to know “whether it is firm or soft” or out of curiosity, and releases, there is no offense. In the external phassassāde, if one, with lustful contact, touches or embraces a woman and releases, there is no offense. In the kaṇḍūvanassāde, if one scratches an itchy organ due to irritation like eczema and releases, there is no offense. In the dassanassāde, if one gazes at a woman’s private parts and releases, there is no offense. In the nisajjanassāde, if one sits alone with a woman and releases, there is no offense. The enjoyment of speech is vācassādo. If one, with that enjoyment, speaks to a woman with words related to sexual intercourse and releases, there is no offense. In gehasitapeme, if one embraces a mother or similar relative out of familial affection and releases, there is no offense. In vanabhaṅge ca, if one, enjoying a flower or forest offering sent by a woman labeled as “sent to me by so-and-so,” touches it and releases, there is no offense. However, an offense arises only when acting with the enjoyment of releasing through effort; with the others, there is no offense.

The determination of these in terms of enjoyment should be understood as follows: the enjoyment of releasing is mocanassāda. If he endeavors, aiming at the sign with the intention of releasing, and it is released, it is a saṅghādisesa. If it is not released, it is a thullaccaya. In muccanassāda, if one enjoys what is being released due to one’s own nature, without endeavoring, there is no offense. If, while enjoying what is being released, he endeavors and releases it, it is still a saṅghādisesa. The enjoyment when it is released due to one’s own nature is muttassāda. Here too, there is no offense because there is no endeavor. Thus it is in all cases. There is no offense even if it is released for the one holding a woman with the enjoyment of sexual intercourse, this is methunassāda. Phassassāda is of two kinds, internal and external. In the case of the internal, If, intending to know the firmness and softness of his own sign, or playing around, he causes a release, there is no offense. In external phassassāda, if one touches a woman, with affection or embraces her, and it is released, there is no offense. In kaṇḍūvanassāda, if, while scratching a sign that itches due to scabies, he releases as an enjoyment of scratching, there is no offense. In dassanassāda, if, while gazing at a woman in a secluded place, he releases, there is no offense. In Nisajjanassāda, if, while sitting in private with a woman, he releases, there is no offense. The enjoyment through speech is vācassāda. If, while enticing a woman with words connected with sexual intercourse, and through that enjoyment, he releases, there is no offense. In gehasitapema, if, while embracing and so forth, a mother and others with maternal affection, he releases, there is no offense. Also, in vaṇabhaṅga, if, while touching out of enjoyment a gift of flowers, and so forth, sent by a woman with the intention of creating intimacy, saying, “This was sent to me by so-and-so,” and he releases, there is no offense. But in these, it should be understood that there is an offense for one who endeavors with the enjoyment of releasing, but no offense with the others.

Sukkassāti “nīlaṃ pītakaṃ lohitakaṃ odātaṃ takkavaṇṇaṃ dakavaṇṇaṃ telavaṇṇaṃ khīravaṇṇaṃ dadhivaṇṇaṃ sappivaṇṇa”nti (pārā. 237) evaṃ āgatesu dasasu vaṇṇesu yassa kassaci sukkassāti adhippāyo . Upakkammāti “ajjhattarūpe moceti, bahiddhārūpe moceti, ajjhattabahiddhārūpe moceti, ākāse kaṭiṃ kampento mocetī”ti (pārā. 237) evaṃ vuttesu catūsu upāyesu aññatarena upāyena “rāgūpatthambhe moceti, vaccūpatthambhe moceti, passāvūpatthambhe moceti, vātūpatthambhe moceti, uccāliṅgapāṇakadaṭṭhūpatthambhe mocetī”ti evaṃ vuttesu pañcasu kālesu kismiñci kāle aṅgajāte kammaniyaṃ patte “ārogyatthāya moceti, sukhatthāya moceti, bhesajjatthāya, dānatthāya, puññatthāya, yaññatthāya, saggatthāya, bījatthāya, vīmaṃsatthāya, davatthāya mocetī”ti (pārā. 237) evaṃ vuttesu dasasu adhippāyesu yena kenaci adhippāyena hatthādīsu yena kenaci upakkamitvāti attho. Vimocayanti antamaso yaṃ ekā khuddakamakkhikā piveyya, tattakampi mocentoti attho. Aññatra supinantenāti yā supinante sukkavissaṭṭhi hoti, taṃ ṭhapetvāti attho. Samaṇoti yo koci upasampanno. Garukanti saṅghādisesaṃ. Phuseti āpajjeyyāti attho.

Sukkassa refers to semen, meaning any of the ten colors mentioned, such as “blue, yellow, red, white, orange, water-colored, oil-colored, milk-colored, curd-colored, ghee-colored” (pārā. 237). Upakkammā means making an effort by any of the four means stated, such as “releasing toward an internal form, an external form, both internal and external forms, or shaking the hips in space” (pārā. 237), at any of the five times mentioned, such as “releasing due to lust, excretory pressure, urinary pressure, wind pressure, or the bite of a small creature like a centipede” (pārā. 237), with the organ becoming workable, and with any of the ten intentions stated, such as “for health, pleasure, medicine, giving, merit, sacrifice, heaven, seed, investigation, or fun” (pārā. 237), using hands or any means. Vimocaya means releasing even as little as a small fly might drink. Aññatra supinantenā means except for the emission of semen in a dream. Samaṇo means any ordained person. Garuka means a saṅghādisesa offense. Phuse means one would incur.

Sukkassāti The intention is of any kind of semen among the ten colors that are mentioned, such as “blue, yellow, red, white, the color of buttermilk, the color of water, the color of oil, the color of milk, the color of curd, the color of ghee” (pārā. 237). Upakkammāti The meaning is, one makes an effort with any of the four methods mentioned such as, “he emits on an internal object, he emits on an external object, he emits on an internal and external object, he emits in the air while moving his waist,” (pārā. 237) and at any of the five times stated, such as “he emits due to the influence of lust, he emits due to the influence of the bowels, he emits due to the influence of urine, he emits due to the influence of wind, he emits due to the influence of being bitten by a centipede,” when the male organ has become capable of action, with any of the ten intentions that are stated, such as “he emits for health, he emits for pleasure, for medicinal purposes, for the purpose of giving, for merit, for sacrifice, for heaven, for seed, for testing, for sport.” (pārā. 237) one exerts some kind effort such as by hand etc. Vimocayanti means, even if he emits as much as a tiny housefly would drink, he emits even that much. Aññatra supinantenāti means, except for the emission of semen that occurs in a dream. Samaṇoti means any ordained monk. Garukanti means saṅghādisesa. Phuseti means would incur.

20. Idāni kāyasaṃsaggaṃ dīpetuṃ “itthisaññī”tiādi āraddhaṃ. Tattha itthisaññīti tadahujātāyapi manussitthiyā itthisaññīyeva hutvāti attho. Sace tattha vematiko vā paṇḍakapurisatiracchānagatasaññī vā hoti, thullaccayaṃ, tathā itthiyā kāyena kāyappaṭibaddhāmasane ca kāyappaṭibaddhena kāyāmasane ca yakkhīpetīpaṇḍakānaṃ kāyena kāyāmasane ca. Purisatiracchānagatitthīnaṃ pana kāyena kāyāmasanepi dukkaṭaṃ, tathā yakkhīādīnaṃ kāyena kāyappaṭibaddhādīsu ca. Matitthiyā pana thullaccayaṃ. Kāyasaṃsaggarāgavāti iminā mātupemādiṃ mokkhādhippāyañca paṭikkhipati. Samphusantoti kāyasaṃsaggarāgena upakkamma antamaso lomenapi manussitthiṃ samphusantoti atthasambandho. Iminā yo itthiyā āliṅgatopi kāyena na vāyamati, kevalaṃ phassaṃyeva anubhavati, tassa anāpattīti dīpitaṃ hoti.

20. Now, to elucidate bodily contact, it begins with “itthisaññī” and so forth. Here, itthisaññī means perceiving as a woman even one born that day, provided she is a human woman. If there is doubt or one perceives her as a paṇḍaka, a man, or an animal, it is a thullaccaya offense; likewise, in touching with the body a connected part of a woman’s body, or with a connected part touching her body, or in touching the body of a female yakkha, ghost, or paṇḍaka with one’s body. However, touching the body of a male or animal woman incurs a dukkaṭa offense, as does touching a yakkha or similar being with a connected part of the body. With a dead woman, it is a thullaccaya offense. Kāyasaṃsaggarāgavā excludes affection like that for a mother or an intention to free oneself. Samphusanto means making an effort with lustful bodily contact and touching a human woman, even with a hair, is the connection of meaning. This indicates that one who embraces a woman but does not exert the body, merely experiencing the contact, incurs no offense.

20. Now, to illuminate physical contact, “itthisaññī” and so forth is begun. There, “itthisaññī” means having the perception of a woman even in a woman just born. If he has doubt, or the perception of a eunuch, a man, or an animal, there is an offence of grave wrongdoing (thullaccaya). This is also the case for physical contact when touching a woman’s body with a seat connected with the body and touching a seat connected with the body. Touching a yakkhī, a petī, or a eunuch. But with a man, an animal, or a woman, touching the body is a dukkaṭa, and also when touching yakkhīs, and others, and items connected with the body, with the body, and so forth. Touching a dead woman, however, is a thullaccaya. By “kāyasaṃsaggarāgavā” is excluded affection for mother, etc., and intention for release. “Samphusanto” means, impelled by lust for physical contact, touching a human woman with even as little as a hair. By this it is shown that there is no offense for one who, though embracing a woman, makes no effort with the body, and merely experiences the touch.

21. Idāni duṭṭhullavācaṃ pakāsetuṃ “tathā suṇanti”ntiādi āraddhaṃ. Tattha tathāti itthisaññī. Manussitthiṃ suṇantinti sambandho. Suṇantinti iminā paṭibalāyapi itthiyā aviññattipathe ṭhitāya dūtena vā paṇṇena vā ārocentassa duṭṭhullavācāpattina hotīti dīpitaṃ hoti. Viññuñcāti iminā yā mahallikāpi bālāpi eḷamūgāpi asaddhammappaṭisaṃyuttaṃ kathaṃ na jānāti, sā idha nādhippetāti dasseti. Vaccamaggapassāvamaggānaṃ vasena maggaṃ vā methunaṃ vā ārabbhāti sambandho. Duṭṭhullavācāya rāgo duṭṭhullavācārāgo, tena duṭṭhullavācārāgena. Taṃ assādento obhāsetvā duruttavacanaṃ vatvā garukaṃ phuseti attho.

21. Now, to elucidate lewd speech, it begins with “tathā suṇanti” and so forth. Here, tathā means perceiving as a woman. It connects to human women who hear. Suṇanti indicates that there is no offense of lewd speech if one speaks to a capable woman who is not in the path of communication, or through a messenger or letter. Viññuñca shows that an elderly, foolish, or mute woman who does not understand talk related to unrighteous conduct is not intended here. It relates to the excretory passage or urinary passage, or sexual intercourse. The lust for lewd speech is duṭṭhullavācārāgena. Enjoying that and obhāsetvā, speaking improper words, one incurs a serious offense.

21. Now, to explain lewd speech, “tathā suṇanti” and so forth is begun. There, “tathā” means having the perception of a woman. The connection is: they listen to a human woman. By “Suṇanti” it’s shown that speaking lewd words to even a competent woman, standing in a place where she cannot understand, delivering by messenger or by letter, there is not an offence. “Viññuñcā”, by this he shows that whoever, whether elderly, childish, or deaf-mute, does not know speech connected with the un-Dhamma, she is not intended here. The connection is: praising or abusing the path, meaning either the path of excrement, the path of urine, or sexual intercourse. Lust for lewd speech is duṭṭhullavācārāga; delighting in that, “obhāsetvā”, having spoken a lewd word, he commits a grave offence, is the meaning.

Kathaṃ dve magge ārabbha pasaṃsati garahati? Tattha pasaṃsāyapi tāva “itthilakkhaṇena subhalakkhaṇena samannāgatāsī”ti vadati, na tāvasīsaṃ eti. “Tava vaccamaggo ca passāvamaggo ca subho susaṇṭhāno dassanīyo, īdisena nāma itthilakkhaṇena subhalakkhaṇena samannāgatāsī”ti vadati, sīsaṃ eti, saṅghādiseso hotīti attho. Garahaṇe pana “sikharaṇīsi, sambhinnāsi, ubhatobyañjanāsī”ti imāni tīṇi suddhāniyeva sīsaṃ enti vaccamaggapassāvamaggānaṃ niyatavacanattā accoḷārikattā ca. Aññāni pana “animittāsi, nimittamattāsī”tiādīni maggānaṃ aniyatavacanattā methunena ghaṭetvā vuttāni eva sīsaṃ enti. Methunappaṭisaṃyutte “dehi me, arahasi me dātu”ntiādīhi pana sīsaṃ na eti, “methunadhammaṃ dehī”tiādinā methunadhamme ghaṭiteyeva saṅghādiseso. Itthiyā vaccamaggapassāvamagge ṭhapetvā adhakkhakaṃ ubbhajāṇumaṇḍalaṃ ādissa vaṇṇādibhaṇane thullaccayaṃ, tathā yakkhīpetīpaṇḍakesu vaccamaggapassāvamagge methunepi. Imesaṃ pana yakkhīādīnaṃ adhakkhakādike vuttappakāre padese duṃkkaṭaṃ, tathā itthiyādīnaṃ ubbhakkhake adhojāṇumaṇḍale kāyappaṭibaddhe cāti.

How does one praise or censure concerning the two passages? In praising, for instance, one says, “You are endowed with the marks of a woman, with auspicious marks,” but it does not reach the limit. Saying, “Your excretory passage and urinary passage are beautiful, well-formed, pleasing to see, endowed with such marks of a woman and auspicious marks,” reaches the limit, and it is a saṅghādisesa offense. In censuring, saying “You are torn, split, a hermaphrodite” reaches the limit directly due to the specific reference to the excretory and urinary passages and their extreme coarseness. Other statements like “You have no mark, only a mark” do not reach the limit unless connected to sexual intercourse due to their non-specific reference to the passages. In matters related to sexual intercourse, saying “Give me, you should give me” does not reach the limit, but saying “Give me sexual intercourse” and similar statements connected to sexual intercourse result in a saṅghādisesa offense. Speaking of a woman’s qualities from below the collarbone to above the knees, excluding the excretory and urinary passages, incurs a thullaccaya offense, as does speaking of the excretory and urinary passages or sexual intercourse regarding a yakkha, ghost, or paṇḍaka. Speaking of such beings’ areas from below the collarbone to above the knees in the manner described incurs a dukkaṭa offense, as does speaking of a woman or similar being’s connected parts from above the collarbone to below the knees.

How does one praise or abuse referring to the two paths? Even in praise, one might say, “You are endowed with the auspicious marks of a woman,” but this does not reach the culmination. If one says, “Your path of excrement and path of urine are beautiful, well-formed, and pleasing to behold; you are endowed with such auspicious marks of a woman,” this reaches the culmination; it becomes a saṅghādisesa, that is the meaning. In abusing, however, “You are a sikharaṇī, you are promiscuous, you are a hermaphrodite”, these three words are suddha, reach the culmination due to being definite words, referring to the paths of excrement and urine, and are extremely coarse. Others, such as, “You are without a mark, you are only a mark” and so forth, reach the point only when combined with copulation, because they are not definite words for the paths. In reference to sexual intercourse, “Give it to me, you should give it to me” and so on, it is not reaching the point, when combined with the word methunadhamma like this, “give the methunadhamma, it is a saṅghādisesa.” Speaking of beauty, and so on, with reference to below the collarbone and above the knees, excluding the path of excrement and the path of urine, and also regarding sexual intercourse, is a thullaccaya; and likewise for a yakkhī, petī, and eunuch, the paths of excrement and urine. But for these (yakkhī, etc.), in the previously mentioned places, below the collarbone, and so forth, it is a duṃkkaṭa; and likewise for women and others, above the collarbone and below the knee, and things connected with the body.

22. Idāni attakāmapāricariyaṃ dassetuṃ “vatvā”tiādi vuttaṃ. Tattha vatvāti duṭṭhullobhāsane vuttappakāraṃ itthiṃ itthisaññīyeva hutvā vatvāti attho. Attakāmupaṭṭhānavaṇṇanti ettha methunadhammasaṅkhātena kāmena upaṭṭhānaṃ kāmupaṭṭhānaṃ, attano atthāya kāmupaṭṭhānaṃ attakāmupaṭṭhānaṃ, attanā vā kāmitaṃ icchitanti attakāmaṃ, sayaṃ methunarāgavasena patthitanti attho, attakāmañca taṃ upaṭṭhānañcāti attakāmupaṭṭhānaṃ, tassa vaṇṇo attakāmupaṭṭhānavaṇṇo, taṃ attakāmupaṭṭhānavaṇṇaṃ. “Etadaggaṃ, bhagini, pāricariyānaṃ yā mādisaṃ sīlavantaṃ kalyāṇadhammaṃ brahmacāriṃ etena dhammena paricareyyā”ti evaṃ vatvāti sambandho. Methunarāginoti iminā gilānapaccayādīhi upaṭṭhānassa vaṇṇaṃ bhaṇato anāpattīti dīpitaṃ hoti. Vācā methunayuttenāti ettha methunayutteneva vācāya methunayācane garukaṃ hoti, na aññathāti adhippāyo.

22. Now, to show the service driven by self-desire, the phrase “vatvā” and so forth is stated. Here, vatvā means “having spoken,” referring to a woman, perceived as a woman, speaking in the manner described regarding coarse speech. Attakāmupaṭṭhānavaṇṇa means the praise of service driven by self-desire; in this context, service (upaṭṭhāna) with desire (kāma) denoted by the act of sexual intercourse (methunadhamma) is kāmupaṭṭhāna, and service for one’s own benefit is attakāmupaṭṭhāna. Alternatively, attakāma means desired or wished for by oneself, meaning it is longed for due to one’s own passion for sexual intercourse (methunarāga). Thus, it is both self-desire (attakāma) and service (upaṭṭhāna), hence attakāmupaṭṭhāna, and its praise is attakāmupaṭṭhānavaṇṇa, meaning the praise of that service driven by self-desire. The connection is: “Having said, ‘This is the foremost of services, sister, that one like me—a virtuous person of good qualities, a celibate—should be served with this practice.’” By methunarāgino, it is indicated that there is no offense in praising service for reasons such as aiding the sick, etc. Vācā methunayuttenā means speech connected with sexual intercourse; the intent is that requesting intercourse with such speech incurs a grave offense, but not otherwise.

22. Now, to explain attakāmapāricariyaṃ (serving one’s own desires), it is said, “vatvā” (having spoken), etc. Therein, vatvā means, having spoken in the manner described in the section on improper flattery, as a woman, with the perception of a woman. In the phrase, Attakāmupaṭṭhānavaṇṇa (praise of service related one’s sexual desire), kāmupaṭṭhānaṃ is service (upaṭṭhānaṃ) with desire (kāmena), that is, sexual intercourse (methunadhammasaṅkhātena). Attakāmupaṭṭhānaṃ is service motivated for own desire (attano atthāya), or what is desired by oneself (attanā vā kāmitaṃ icchitanti), meaning desired by oneself due to sexual passion (methunarāgavasena). Attakāmupaṭṭhānaṃ, is service, which has self-desire (attakāmañca). The praise of that attakāmupaṭṭhāna is attakāmupaṭṭhānavaṇṇo. One should relate it (taṃ) attakāmupaṭṭhānavaṇṇaṃ, having said: “Sister, this is the highest service, that one should serve a virtuous, virtuous-Dhamma-practicing, celibate person like me with this Dhamma.” The connection is made by saying evaṃ vatvā. By methunarāgino, it is shown that it is not an offense by speaking the praise of service with medicines for the sick etc. The point is the vācā methunayuttenā phrase: with speech that is joined with sexual intercourse, request of sexual intercourse (methunayācane) is a serious offence, not otherwise.

The fourth training rule, concerning attending to one’s own desires, is concluded.

23. Idāni sañcarittaṃ dassetuṃ “paṭiggahetvā”tiādi āraddhaṃ. Tattha paṭiggahetvāti itthiyā vā purisena vā ubhinnaṃ mātādīhi vā “bhante, itthannāmaṃ itthiṃ vā purisaṃ vā evaṃ bhaṇāhī”ti vutto tesaṃ vacanaṃ “sādhū”ti vā “hotū”ti vā “bhaṇāmī”ti vā yena kenaci ākārena vacībhedaṃ katvā, sīsakampanādīhi vā sampaṭicchitvāti attho. Sandesanti ettha pana itthī dasavidhā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sārakkhā saparidaṇḍāti. Dasa bhariyāyo dhanakkītā chandavāsinī bhogavāsinī paṭavāsinī odapattakinī obhaṭacumbaṭakā dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā muhuttikā cāti.

23. Now, to show acting as a go-between, the phrase “paṭiggahetvā” and so forth is begun. Here, paṭiggahetvā means “having accepted,” signifying that a monk, told by a woman, a man, or both, or by their parents or others, “Venerable, say such-and-such to this woman or man,” accepts their words by saying “Good,” “Very well,” or “I will say it,” or in any manner makes a verbal distinction, or accepts it with a nod of the head or similar gesture. Sandesa refers to a message; here, a woman may be of ten types: protected by her mother (māturakkhitā), protected by her father (piturakkhitā), protected by her parents (mātāpiturakkhitā), protected by her brother (bhāturakkhitā), protected by her sister (bhaginirakkhitā), protected by her relatives (ñātirakkhitā), protected by her clan (gottarakkhitā), protected by the Dhamma (dhammarakkhitā), guarded (sārakkhā), or under penalty (saparidaṇḍā). The ten types of wives are: one bought with wealth (dhanakkītā), one living by consent (chandavāsinī), one living for enjoyment (bhogavāsinī), one clad in a cloth (paṭavāsinī), one with a water bowl (odapattakinī), one carried off forcibly (obhaṭacumbaṭakā), a slave and wife (dāsī ca bhariyā ca), a worker and wife (kammakārī ca bhariyā ca), one taken in battle (dhajāhaṭā), and one for a moment (muhuttikā).

23. Now, to show sañcarittaṃ (acting as a go-between), it begins with “paṭiggahetvā” (having accepted), etc. Herein, paṭiggahetvā means having accepted—spoken to by a woman, or by a man, or by both of their mothers etc., saying: “Venerable sir, speak thus to such and such a woman or man,”— having made any form, verbal agreement with their words, such as “good”, or “let it be so”, or “I will speak”, or having accepted by nodding the head etc. Sandesa (message) herein, a woman is of ten types: protected by her mother, protected by her father, protected by her mother and father, protected by her brother, protected by her sister, protected by her relatives, protected by her clan, protected by the Dhamma, protected with a guardian, protected with a penalty. Ten types of wives: bought with wealth, living together through mutual consent, living together for enjoyment, living together through exchange of cloth, presented with water, presented with a head-dress, both a slave and a wife, both a worker and a wife, captured in war, momentary.

Tāsu māturakkhitā bhikkhuṃ pahiṇati “gaccha, bhante, itthannāmaṃ brūhi ’homi itthannāmassa bhariyā dhanakkītā…pe… muhuttikā cā”ti, ayaṃ itthiyā sandeso nāma. Sace māturakkhitāya mātāpitābhātābhaginiādayo bhikkhuṃ pahiṇanti “gaccha, bhante, itthannāmaṃ brūhi ’hotu itthannāmassa bhariyā dhanakkītā…pe… muhuttikā cā”ti, ayampi itthiyā sandesoyeva nāma. Evaṃ piturakkhitādīsupi nayo netabbo. Puriso bhikkhuṃ pahiṇati “gaccha, bhante, itthannāmaṃ māturakkhitaṃ brūhi…pe… saparidaṇḍaṃ brūhi ’hotu kira itthannāmassa bhariyā dhanakkītā…pe… muhuttikā cā”ti, ayaṃ purisassa sandeso nāma. Sace purisassa mātāpitābhātābhaginiādayo bhikkhuṃ pahiṇanti “gaccha, bhante, itthannāmaṃ māturakkhitaṃ brūhi…pe… saparidaṇḍaṃ brūhi ’hotu itthannāmassa bhariyā dhanakkītā…pe… muhuttikā cā”ti, ayampi purisassa sandesoyeva nāma, āṇāpananti attho.

Among them, a woman protected by her mother sends a monk, saying, “Go, Venerable, tell so-and-so, ‘I am the wife of so-and-so, bought with wealth… up to … one for a moment.’” This is called a woman’s message. If the mother, father, brother, sister, or others of a woman protected by her mother send a monk, saying, “Go, Venerable, tell so-and-so, ‘Let her be the wife of so-and-so, bought with wealth… up to … one for a moment,’” this too is indeed a woman’s message. The same method applies to those protected by their father and so forth. A man sends a monk, saying, “Go, Venerable, tell such-and-such a woman protected by her mother… up to … one under penalty, ‘Let her be the wife of so-and-so, bought with wealth… up to … one for a moment.’” This is called a man’s message. If the man’s mother, father, brother, sister, or others send a monk, saying, “Go, Venerable, tell such-and-such a woman protected by her mother… up to … one under penalty, ‘Let her be the wife of so-and-so, bought with wealth… up to … one for a moment,’” this too is indeed a man’s message, meaning a command.

Among them, one protected by her mother sends a bhikkhu: “Go, venerable sir, tell such-and-such a woman, ‘Become the wife of such-and-such a man, bought with wealth… (as before)… momentary.’” This is called the message of the woman. If the mother, father, brother, sister, and other relatives of the one protected by her mother send a bhikkhu: “Go, venerable sir, tell such-and-such a woman, ‘Become the wife of such-and-such a man, bought with wealth… (as before)… momentary,’” this is also called the message of the woman. In this same way, the method should be applied to those protected by their father and so forth. A man sends a bhikkhu: “Go, venerable sir, tell such-and-such a woman protected by her mother… (as before)… protected with a penalty, ‘It is said, become the wife of such-and-such a man, bought with wealth… (as before)… momentary.’” This is called the message of the man. If the mother, father, brother, sister, and other relatives of the man send a bhikkhu: “Go, venerable sir, tell such-and-such a woman protected by her mother… (as before)… protected with a penalty, ‘Become the wife of such-and-such a man, bought with wealth… (as before)… momentary,’” this too is called the message of the man, meaning, the command.

Vīmaṃsitvāti ettha vuttappakārena sāsanaṃ gahetvā tassā itthiyā vā purisassa vā tesaṃ avassārocanakānaṃ mātāpitābhātābhaginiādīnaṃ vā ārocetvāti attho. Haranti yattha pahito, tattha gantvā tassā itthiyā vā purisassa vā āroceti, sā itthī vā puriso vā “sādhū”ti sampaṭicchatu vā, mā vā, lajjāya vā tuṇhī hotu, puna āgantvā tassā itthiyā vā purisassa vā haranto garukaṃ phuseti sambandho. Ettāvatā “paṭiggaṇhati vīmaṃsati paccāharatī”ti vuttaṃ aṅgattayaṃ sampāditaṃ hoti. Imāya tivaṅgasampattiyā saṅghādiseso, ito yehi kehici dvīhi aṅgehi thullaccayaṃ, ekena dukkaṭaṃ. Yakkhīpetīpaṇḍakesu aṅgattayenapi thullaccayameva, ekena vā dvīhi vā dukkaṭanti.

Vīmaṃsitvā means “having considered,” signifying that having taken the message in the manner described, he informs that woman or man, or their parents, brothers, sisters, or others who must be informed. Hara means going to the place where he was sent and informing that woman or man; whether that woman or man accepts it with “Good” or not, or remains silent out of shame, he incurs a grave offense by returning and informing the original woman or man. Thus, the three factors stated as “he accepts, he considers, he conveys back” are fulfilled. With the completion of these three factors, it is a saṅghādisesa offense; with any two of them, it is a thullaccaya offense; with one, a dukkaṭa offense. In the case of a yakkhī (female spirit) or a paṇḍaka (eunuch), even with all three factors, it is only a thullaccaya offense; with one or two, a dukkaṭa.

Vīmaṃsitvā (having inquired): herein, having taken the message in the manner described, one informs that woman or man, or their disapproving mother, father, brother, sister and other relatives, is the meaning. Hara (delivers): he goes to the place where he was sent and informs that woman or man. Whether that woman or man accepts it with “good”, or not, or remains silent out of shame, having come back again and when he is delivering (haranto) to that woman or man, he touches the serious offence (garukaṃ phuseti), this is the connection. By this, the three factors are described as “accepts, investigates, delivers back”. With the completion of these three factors, there is a saṅghādisesa. With any two of these factors, a thullaccaya. With one, a dukkaṭa. With yakkhī (female Yakkha), petī (female ghost), and paṇḍaka (eunuch), even with three factors, it is only a thullaccaya; with one or two, a dukkaṭa.

24. Idāni kuṭikārasikkhāpadaṃ āvi kātuṃ “saṃyācitaparikkhāra”ntiādi āraddhaṃ. Tatrāyaṃ saṅkhepattho – “vāsiṃ detha, pharasuṃ dethā”tiādinā sayaṃ pavattitayācanāya gahitaparikkhāraṃ saṃyācitaparikkhāraṃ padabhājane vuttanayena saṅghaṃ tikkhattuṃ yācitvā laddhabhikkhūhi vā saṅgheneva vā tattha gantvā sārambhānārambhasaparikkamanāparikkamanabhāvaṃ ñatvā adesitavatthukaṃ “kuṭi nāma ullittā vā hoti avalittā vā ullittāvalittā vā”ti (pārā. 349) evaṃ vuttalakkhaṇaṃ kuṭiṃ. “Tatridaṃ pamāṇaṃ, dīghaso dvādasa vidatthiyo sugatavidatthiyā, tiriyaṃ sattantarā”ti (pārā. 348) evaṃ vuttapamāṇātikkantaṃ, “mayhaṃ vāsāgāraṃ esā”ti evaṃ attā uddeso etissāti attuddesā, taṃ attuddesaṃ katvā garuṃ saṅghādisesaṃ phuseti sambandho. Ayaṃ panettha vinicchayo – adesitavatthukaṃ pamāṇātikkantaṃ kunthakipillikādīnaṃ āsaye katattā sārambhaṃ dvīhi balībaddehi yuttena sakaṭena gantuṃ asakkuṇeyyatāya aparikkamanaṃ ullittādibhedaṃ kuṭiṃ attano vasanatthāya karonto vā kārāpento vā “idāni niṭṭhānaṃ gamissatī”ti paṭhamapiṇḍadāne thullaccayaṃ, dutiyapiṇḍadānena lepe ghaṭite dve ca saṅghādisese dve ca dukkaṭāni, sace desitavatthukāyeva vā pamāṇātikkantāyeva vā hoti, ekaṃ saṅghādisesaṃ dve ca dukkaṭāni āpajjatīti.

24. Now, to reveal the training rule concerning building a hut, the phrase “saṃyācitaparikkhāra” and so forth is begun. Here is its brief meaning: Saṃyācitaparikkhāra means equipment obtained through one’s own initiated request, such as “Give me an axe, give me a hatchet.” As explained in the word analysis, having requested the Saṅgha three times and received it, the monks who obtained it or the Saṅgha itself go there, discern whether it involves harm (sārambha) or no harm (anārambha), and whether it is circumscribed (parikkamana) or not (aparikkamana). Adesitavatthuka refers to a site not designated, and kuṭi refers to a hut with the characteristics stated as “A hut is one plastered inside, unplastered, or both plastered and unplastered” (pārā. 349). Vuttapamāṇātikkanta means exceeding the stated measurement, “In length, twelve spans of the Sugata span; in width, seven spans internally” (pārā. 348). Attuddesa means designated for oneself, as in “This dwelling is for me,” and having made it attuddesa, he incurs the garu saṅghādisesa offense. The judgment here is: One who builds or has built a hut not designated as a site, exceeding the measurement, harmful due to being a dwelling for ants or similar creatures, and not circumscribed due to being unable to be approached by a cart yoked with two strong oxen, for his own residence, incurs a thullaccaya offense at the first lump of clay applied, and with the second lump and the binding of the plaster, two saṅghādisesa offenses and two dukkaṭa offenses. If it is only a designated site or only exceeds the measurement, he incurs one saṅghādisesa and two dukkaṭa offenses.

24. Now, in order to reveal the training rule regarding building a hut, “having had requisites begged for” (saṃyācitaparikkhāra), and so forth, is begun. The summarized meaning here is this: by stating “having had requisites begged for” the requisites were obtained through self-initiated requests such as, “Give me an axe, give me a chisel”, by this explanation in the section of the analysis, as well as “having had monks obtained after making a triple request to the Sangha”. And also, in going to the site with the Sangha or alone knowing whether the activity is with a beginning or without beginning and is to be walked around or not “having had no site shown” (adesitavatthukaṃ), is a hut (kuṭi). “A ‘hut’ is something either plastered, unplastered, or plastered and unplastered” (Pārā. 349). It is exceeding (vuttapamāṇātikkantaṃ) the mentioned measurement “In this regard, this is the measurement: twelve spans in length with the Sugata span, and seven spans internally in width”, (Pārā. 348). Such a dwelling place for oneself is called attuddesā, in this way, being made for oneself (attuddesaṃ) and the Sanghādisesa offense is incurred (garuṃ).

25. Idāni vihārakārasikkhāpadaṃ dassetuṃ “mahallaka”ntiādi āraddhaṃ. Tattha mahallakanti sassāmikabhāvena saṃyācitakuṭito mahantabhāvo etassa atthi, yasmā vā vatthuṃ desāpetvā pamāṇātikkamenāpi kātuṃ vaṭṭati, tasmā pamāṇamahantatāyapi mahallako, taṃ mahallakaṃ vihāraṃ vā katvāti attho. Ettha pana adesitavatthukabhāvena eko saṅghādiseso, sesaṃ anantarasadisameva. Idha ca tattha ca vāsāgāraṃ ṭhapetvā uposathāgāraṃ vā jantāgharaṃ vā aggisālaṃ vā bhavissatīti evamādinā nayena karontassa anāpatti.

25. Now, to show the training rule concerning building a dwelling, the phrase “mahallaka” and so forth is begun. Here, mahallaka means large due to having an owner, distinguishing it from a requested hut; or because it is permissible to build it even exceeding the measurement after designating the site, it is large due to its great size. It refers to building such a large dwelling (vihāra). Here, due to being an undesignated site, there is one saṅghādisesa offense; the rest is the same as in the previous case. Here and there, except for a dwelling, if one builds an uposatha hall, a bathhouse, or a fire hall with such intent, there is no offense.

25. Now, in order to show the training rule concerning the construction of a large dwelling, “a large” (mahallaka), etc., is begun. Herein, mahallaka means that, from the perspective of ownership. Its largeness is due to the saṃyācita hut, or because it is acceptable to have it built even if it exceeds the prescribed measurements after having the site designated, it is therefore large (mahallaka) also on account of its extensive dimensions. The meaning is: by either making or having made such a large dwelling (vihāraṃ). In this case, however, there is one saṅghādisesa offense due to the site not having been designated; the remainder is just as in the preceding [case]. And here as well as there, there is no offense for one who builds or makes, leaving aside, the lodging place, thinking: “This will become an Uposatha hall,” or “a bathhouse,” or “a fire-hall,” or in some other such manner.

26. Idāni amūlakasikkhāpadaṃ pakāsetuṃ “amūlakenā”tiādi āraddhaṃ. Tattha amūlakenāti yaṃ codakena cuditakamhi puggale adiṭṭhaṃ asutaṃ aparisaṅkitaṃ, idaṃ etesaṃ dassanasavanaparisaṅkāsaṅkhātānaṃ mūlānaṃ abhāvato amūlakaṃ, tena amūlakena vatthunāti sambandho. Tattha adiṭṭhaṃ nāma attano pasādacakkhunā vā dibbacakkhunā vā adiṭṭhaṃ. Asutaṃ nāma tatheva kenaci vuccamānaṃ na sutaṃ. Aparisaṅkitaṃ nāma cittena aparisaṅkitaṃ, taṃ pana diṭṭhasutamutavasena tividhaṃ. Tattha bhikkhuñca mātugāmañca tathārūpe ṭhāne disvā “addhā imehi kata”nti vā “karissantī”ti vā parisaṅkati, idaṃ diṭṭhaparisaṅkitaṃ nāma. Andhakāre paṭicchannokāse vā bhikkhussa ca mātugāmassa ca vacanaṃ sutvā dutiyassa atthibhāvaṃ ajānanto pubbe vuttanayena parisaṅkati, idaṃ sutaparisaṅkitaṃ nāma. Dhuttehi itthīhi saddhiṃ paccantavihāresu pupphagandhasurādīhi anubhavitvā gataṭṭhānaṃ disvā “kena nu kho idaṃ kata”nti vīmaṃsanto tatra kenaci bhikkhunā gandhādīhi pūjā katā hoti, bhesajjatthāya ariṭṭhaṃ vā pītaṃ, so tassa gandhaṃ ghāyitvā “ayaṃ so bhavissatī”ti parisaṅkati, idaṃ mutaparisaṅkitaṃ nāma. Evaṃ tividhāya parisaṅkāya abhāvena aparisaṅkitanti attho.

26. Now, to declare the training rule concerning baseless accusation, the phrase “amūlakenā” and so forth is begun. Here, amūlakenā means with a baseless matter, one that the accuser has not seen, heard, or suspected in the accused person; it is baseless due to the absence of the roots of seeing, hearing, and suspecting. The connection is “with that baseless matter.” Adiṭṭhaṃ means not seen with one’s own clear eye or divine eye. Asutaṃ means not heard as spoken by anyone in that manner. Aparisaṅkitaṃ means not suspected in the mind, and it is threefold: based on seeing, hearing, and inference. Seeing a monk and a woman in such a place and suspecting, “Surely they have done it” or “They will do it,” is diṭṭhaparisaṅkitaṃ (suspected based on seeing). Hearing the speech of a monk and a woman in darkness or a concealed place, not knowing the presence of a second person, and suspecting as before, is sutaparisaṅkitaṃ (suspected based on hearing). Seeing a place enjoyed with flowers, scents, or liquor by rogues with women in frontier monasteries, and wondering, “By whom was this done?” while investigating, if a monk there had made an offering with scents or drunk ariṭṭha (a medicinal liquor) for medicine, and smelling it, one suspects, “This must be him,” this is mutaparisaṅkitaṃ (suspected based on inference). Thus, it is unsuspected due to the absence of these three types of suspicion.

26. Now, in order to clarify the training rule about groundless accusations, “with something groundless” (amūlakenā) etc., is begun. Here, amūlakenā means something that is unseen, unheard, and not suspected by the accuser towards the accused person. This is groundless, amūlakaṃ, due to the absence of roots in the form of seeing, hearing, and suspecting. Therefore, it is related to the object as “by means of something groundless”.

Codentoti “pārājikaṃ dhammaṃ āpannosi, assamaṇosi, asakyaputtiyosī”tiādīhi vacanehi sayaṃ codentoti attho. Evaṃ codentassa vācāya vācāya saṅghādiseso. Codāpento vāti attanā tassa samīpe ṭhatvā aññaṃ bhikkhuṃ āṇāpetvā codāpento tassa āṇattassa vācāya vācāya garuṃ phuseti attho. Atha sopi cāvanādhippāyena “mayāpi diṭṭhaṃ atthī”tiādinā nayena codeti, dvinnampi vācāya āpatti. Vatthunā antimena cāti bhikkhuno anurūpesu ekūnavīsatiyā pārājikesu aññatarenāti attho. Cāvetunti brahmacariyā cāvetuṃ, yo suddhaṃ vā asuddhaṃ vā katūpasampadaṃ puggalaṃ suddhadiṭṭhiko samāno cāvanādhippāyena codeti vā codāpeti vā, tassa saṅghādisesoti adhippāyo. Suṇamānanti iminā parammukhā dūtena vā paṇṇena vā codeti. Codentassa na ruhatīti dīpitaṃ hoti. Parammukhā pana sattahi āpattikkhandhehi vadantassa dukkaṭaṃ.

Codento means “accusing,” as in accusing oneself with words such as “You have committed a pārājika offense, you are not a monk, you are not a son of the Sakya,” and so forth. For one who accuses in this way, with each utterance there is a saṅghādisesa offense. Codāpento vā means “causing to accuse,” as in standing near him and ordering another monk to accuse; he incurs a grave offense with each utterance of the command. If that other monk, with the intent to expel, also accuses, saying, “I too have seen it,” both incur an offense with their speech. Vatthunā antimena cā means with any one of the ultimate matters among the nineteen pārājika offenses suitable for a monk. Cāvetu means to expel from the holy life; one who, with the intent to expel, accuses or causes to accuse a person—whether pure or impure—who has received ordination, while holding a pure view, incurs a saṅghādisesa offense. Suṇamāna indicates that accusing through an absent messenger or a letter does not take effect for the accuser, as shown. However, when speaking of the seven classes of offenses while absent, it is a dukkaṭa offense.

Accusing, means accusing by oneself with words like, “You have committed a pārājika offense, you are not a recluse, you are not a son of the Sakyan,” and so on. For one who accuses in this way, with each and every word, there is a saṅghādisesa. Or instigating accusation, means, having oneself stood near that person, instigating another bhikkhu to accuse; with each word of that instigation, it touches a serious [offense]. If that [instigated] one also accuses with the intention of expulsion, saying, “I too have seen something,” and so on, there is an offense with the words of both. And with a ground of expulsion, means one of the nineteen suitable pārājika [offenses] for a bhikkhu. Expel, means, to expel from the holy life; whoever, with a right view, accuses or instigates the accusation of a person who is ordained, whether pure or impure, with the intention of expulsion, for him there is a saṅghādisesa. This is the meaning. Hearing, with this [word], accusing face to face, by a messenger, or by a letter. That it does not arise to the accuser is indicated. But face-to-face, speaking with [any of] the seven sets of offenses, there is a dukkaṭa.

27. Idāni aññabhāgiyasikkhāpadaṃ dassetuṃ “aññassa kiriya”ntiādimāha. Tattha aññassa kiriyanti aññassa khattiyādijātikassa pārājikassa vītikkamasaṅkhātaṃ kiriyaṃ disvāti sambandho. Tena lesenāti “dasa lesā jātileso nāmaleso gottaleso liṅgaleso āpattileso pattaleso cīvaraleso upajjhāyaleso ācariyaleso senāsanaleso”ti (pārā. 394) evaṃ vuttesu dasasu lesesu yo tasmiṃ puggale dissati, tena lesena tadaññaṃ puggalaṃ brahmacariyā cāvetuṃ antimavatthunā codento garukaṃ phuseti attho. Tattha aññampi vatthuṃ lissati silissati vohāramatteneva īsakaṃ allīyatīti leso, jātiyeva leso jātileso. Esa nayo sesapadesupi. Lesena codento kathaṃ codeti? Añño khattiyajātiko iminā codakena pārājikaṃ dhammaṃ ajjhāpajjanto diṭṭho hoti, so aññaṃ attano veriṃ khattiyajātikaṃ bhikkhuṃ passitvā taṃ khattiyajātilesaṃ gahetvā evaṃ codeti “khattiyo mayā diṭṭho pārājikaṃ dhammaṃ ajjhāpajjanto, tvampi khattiyo pārājikaṃ dhammaṃ āpannosī”ti vā “so tvaṃ khattiyo, nāñño, pārājikaṃ dhammaṃ ajjhāpannosī”ti vā codeti. Evaṃ nāmalesādayopi veditabbā.

27. Now, to show the training rule concerning a different matter, the phrase “aññassa kiriya” and so forth is stated. Here, aññassa kiriya means seeing the action of another—a pārājika transgression—of a different person of a kshatriya or other caste. Tena lesenā refers to one of the ten pretexts (lesa) stated as “The ten pretexts are: pretext of caste (jātileso), pretext of name (nāmaleso), pretext of clan (gottaleso), pretext of gender (liṅgaleso), pretext of offense (āpattileso), pretext of bowl (pattaleso), pretext of robe (cīvaraleso), pretext of preceptor (upajjhāyaleso), pretext of teacher (ācariyaleso), pretext of lodging (senāsanaleso)” (pārā. 394). With the pretext seen in that person, accusing another person with an ultimate matter to expel them from the holy life incurs a grave offense. Here, a pretext (lesa) means something slightly attached or clung to through speech alone regarding another matter; caste itself is a pretext, hence jātileso. The same applies to the other terms. How does one accuse with a pretext? Another person of the kshatriya caste was seen by the accuser committing a pārājika offense; seeing another kshatriya monk who is his enemy, he takes that kshatriya caste pretext and accuses him, saying, “I saw a kshatriya committing a pārājika offense, and you, a kshatriya, have committed a pārājika offense,” or “You, a kshatriya and no other, have committed a pārājika offense.” The same should be understood for pretexts of name and so forth.

27. Now, to show the training rule concerning a different category, he says, “another’s action,” and so on. Therein, another’s action, means, having seen the action of another, of a khattiya or other caste, which constitutes a transgression of a pārājika. The connection is. By that trace, means among the ten traces, spoken of as, “the trace of caste, the trace of name, the trace of clan, the trace of sign, the trace of offense, the trace of bowl, the trace of robe, the trace of preceptor, the trace of teacher, the trace of dwelling” (pārā. 394), that which is seen in that person; by that trace, accusing another person with a ground for expulsion from the holy life, it touches a serious [offense]. Therein, also, another ground is slightly adhered to, clinging by mere conventional usage, hence it is a trace; the caste itself is a trace, the trace of caste. This method [applies] also to the remaining terms. Accusing by a trace, how does one accuse? Another, of the khattiya caste, is seen by this accuser committing a pārājika offense. He, seeing another bhikkhu of the khattiya caste who is his enemy, grasping that trace of khattiya caste, accuses in this way: “A khattiya was seen by me committing a pārājika offense; you are also a khattiya, you have committed a pārājika offense,” or “He is a khattiya, not another, [therefore] you have committed a pārājika offense,” thus he accuses. In this way, the traces of name and so on should also be understood.

28. Ettāvatā “garukā navā”ti uddiṭṭhe vitthārato dassetvā idāni tesu āpannesu paṭipajjanākāraṃ dassetuṃ “chādeti jānamāpanna”ntiādi vuttaṃ. Tassāyaṃ piṇḍattho – yo bhikkhu “ayaṃ itthannāmā āpattī”ti āpattivasena vā “idaṃ bhikkhūnaṃ na vaṭṭatī”ti evaṃ vatthuvasena vā jānamāpannaṃ āpattiṃ yāva chādeti, tāva tena bhikkhunā akāmā parivāso vasitabboti. Careyyāti mānattaṃ samādāya vaseyya. Kittakaṃ divasanti ce? Cha rattiyo. Mānattavāso pana saṅgheyeva, na gaṇe, na puggale, tena vuttaṃ “saṅghe”ti. Parivutthoti “tayo kho upāli pārivāsikassa bhikkhuno ratticchedā sahavāso vippavāso anārocanā”ti (cūḷava. 83) evaṃ vuttaṃ ratticchedaṃ akatvā parivutthoti attho. Tattha sahavāsoti pakatattena bhikkhunā saddhiṃ ekacchanne udakapātaṭṭhānabbhantare vāso. Vippavāso nāma aññaṃ pakatattaṃ bhikkhuṃ vinā vāso. Anārocanāti āgantukādīnaṃ anārocanā. Etesu tīsu ekenāpi ratticchedo hoti eva. Ettha pana upacārasīmagatānaṃ ārocetabbaṃ, na bahi ṭhitānaṃ, bahi ṭhitānampi sace saddaṃ suṇāti, passati, dūraṃ vā gantvā ārocetabbameva, anārocentassa ratticchedo ceva vattabhede dukkaṭañca hoti. Ajānantasseva upacārasīmaṃ pavisitvā gacchanti ce, ratticchedova hoti, na vattabhedo.

28. Having thus shown in detail the “nine grave offenses” as enumerated, now to show the manner of practice for those who have committed them, the phrase “chādeti jānamāpanna” and so forth is stated. Its concise meaning is: A monk who jānamāpannaṃ—“knowing an offense” either as “This so-and-so is an offense” by way of the offense or “This is not allowable for monks” by way of the matter—chādeti (conceals) it, must, for as long as he conceals it, unwillingly undergo parivāso (probation) with that monk. Careyyā means he should dwell having undertaken mānatta (penance). For how many days? Six nights. The dwelling for mānatta is with the Saṅgha alone, not a group or an individual, hence it is said “saṅghe”. Parivuttho means having completed probation without breaking the nights, as stated: “There are three causes of breaking the nights for a monk under probation, Upāli: living together, living apart, not informing” (cūḷava. 83). Here, sahavāso means dwelling under the same roof or within the area of a water bowl with a normal monk. Vippavāso means dwelling without another normal monk. Anārocanā means not informing newcomers and so forth. Breaking the nights occurs with any one of these three. Here, those within the boundary of the precinct must be informed, not those outside; but if those outside hear the sound or see, or if one goes a distance to inform, it must be done. For one who does not inform, there is a breaking of the nights and a dukkaṭa offense for violating the rule. If they enter and leave the precinct without his knowledge, there is only a breaking of the nights, not a violation of the rule.

28. Having thus far shown in detail the “nine serious” [offenses] that were enumerated, now, to show the manner of practice in case one has fallen into them, it is said, “conceals a known offense,” and so on. The summary meaning of this is: a bhikkhu who, knowing an offense as, “this is such-and-such an offense” by way of offense, or, “this is not proper for bhikkhus” thus, by way of a ground, conceals an offense, for as long as he conceals, for so long that bhikkhu must dwell in probation (parivāsa) unwillingly. He should practice, means he should dwell, undertaking mānatta. For how many days? For six nights. Mānatta-dwelling, moreover, is only in the Sangha, not in a group, nor with an individual; therefore it is said, “in the Sangha.” Having completed probation, means, having completed probation without committing the break of nights, spoken of as, “There are, Upāli, three breaks of nights for a bhikkhu on probation: co-residence, separate residence, and not informing” (cūḷava. 83). Therein, co-residence is dwelling with a bhikkhu who is in normal standing, within a water-falling boundary under the same roof. Separate residence is dwelling without another bhikkhu who is in normal standing. Not informing is not informing those who are arriving, and so on. By any one of these three, there is a break of nights. Here, however, one should inform those within the boundary of the uposatha hall, not those who are outside. But even for those outside, if one hears a sound, sees, or goes a long distance, one should still inform; for one who does not inform, there is a break of nights and a dukkaṭa for a breach of conduct. If, without knowing, they enter the boundary of the uposatha hall and leave, there is only a break of nights, not a breach of conduct.

Ciṇṇamānattanti “cattāro kho, upāli, mānattacārikassa bhikkhuno ratticchedā sahavāso vippavāso anārocanā ūne gaṇe caraṇa”nti (cūḷava. 92) evaṃ vuttaṃ ratticchedaṃ akatvā ciṇṇamānattaṃ pariniṭṭhitamānattanti attho. Ettha pana sahavāsādayo parivāse vuttappakārā eva. “Ūne gaṇe caraṇa”nti ettha gaṇo cattāro vā atirekā vā bhikkhū, tasmā sacepi tīhi bhikkhūhi saddhiṃ vasati, ratticchedo hotiyeva, “sace pana tena tesaṃ atthibhāvaṃ disvā ārocite pakkamanti, ūne gaṇe caraṇadoso na hotī”ti (cūḷava. aṭṭha. 97) aṭṭhakathāsu vuttaṃ kira. Abbheyyāti taṃ bhikkhuṃ vīsatigaṇo saṅgho abbheyya sampaṭiccheyya, abbhānakammavasena osāreyyāti attho. Sace ekenapi ūno vīsatigaṇo bhikkhusaṅgho taṃ bhikkhuṃ abbheyya, so ca bhikkhu na abbhito, te ca bhikkhū gārayhā, dukkaṭaṃ āpajjantīti attho.

Ciṇṇamānatta means “having completed mānatta,” that is, having fulfilled mānatta without breaking the nights as stated: “There are four causes of breaking the nights for a monk under mānatta, Upāli: living together, living apart, not informing, and dwelling with an incomplete group” (cūḷava. 92). Here, living together and so forth are as described in the probation section. Ūne gaṇe caraṇa means dwelling with an incomplete group; a group is four monks or more, so if he dwells with only three monks, there is a breaking of the nights. However, it is said in the aṭṭhakathāsu (commentaries), “If, having seen their presence and informed them, they depart, there is no fault of dwelling with an incomplete group” (cūḷava. aṭṭha. 97). Abbheyyā means that monk should be rehabilitated by a Saṅgha of twenty monks, accepted, and reinstated through the act of rehabilitation. If a Saṅgha of fewer than twenty monks rehabilitates that monk, he is not rehabilitated, and those monks are blameworthy and incur a dukkaṭa offense.

Ciṇṇamānatta means having completed the mānatta period without incurring the breaks in the mānatta period for a bhikkhu, as stated: “Uāli, there are four breaks for a bhikkhu undergoing mānatta: dwelling together, dwelling apart, not informing, and practicing in an incomplete group” (cūḷava. 92). Thus it means mānatta completed having observed these rules. Here, however, “dwelling together”, etc., are just as described in the context of parivāsa. As for “practicing in an incomplete group,” the group consists of four or more bhikkhus. Therefore, even if he dwells with three bhikkhus, it constitutes a break. “But if, having seen their presence and informed them, they depart, there is no fault of practicing in an incomplete group” (cūḷava. aṭṭha. 97)—this, it is said, is stated in the commentaries. Abbheyyā means that a group of twenty bhikkhus should reinstate that bhikkhu, restore him, through the act of reinstatement (abbhāna-kamma). If a group of bhikkhus less one of twenty reinstates that bhikkhu, that bhikkhu is not reinstated, and those bhikkhus are blameworthy, they incur a dukkata offense, which is the meaning.

29. Idāni yathā chāditā āpatti channā hoti, taṃ pakāraṃ dassetuṃ “āpattī”tiādi vuttaṃ. Tatthāyaṃ padayojanā – āpattitā ca anukkhittatā ca anantarāyatā ca pahuttatā ca āpattinukkhittaanantarāyapahuttatāyo, etāsu catūsu tathāsaññitā ca chādetukāmo hutvā chādanā cāti evaṃ dasahaṅgehi aruṇuggamamhi channā hotīti. Ettha pana āpattiādīsu catūsu āpattisaññitā ca anukkhittasaññitā ca anantarāyasaññitā ca pahuttasaññitā cāti evaṃ saññāvasena yojetvā aṭṭhaṅgāni gahetabbāni, chādetukāmoti idamekaṃ, chādanāti idamekanti evaṃ dasa.

29. Now, to show how a concealed offense becomes covered, the phrase “āpattī” and so forth is stated. Here is the construction of the terms: It is covered at dawn (aruṇuggamana) by ten factors: being an offense (āpatti), not being suspended (anukkhittatā), being without hindrance (anantarāyatā), and being capable (pahuttatā)—these four as perceived (saññitā) and the desire to conceal (chādetukāmo) and the act of concealing (chādanā). Among these, the first four—being an offense, not being suspended, being without hindrance, and being capable—are to be taken with perception (saññā), making eight factors; chādetukāmo is one, and chādanā is one, thus ten.

29. Now, to show the manner in which a concealed offense becomes covered, the text beginning with “āpattī” is stated. Here is the word-by-word construction: The state of being an offense, the state of not being expelled, the state of not having an obstacle, the state of being able, and having perception of such in these four, as well as the desire to conceal, and the concealing—thus, with these ten factors, at sunrise, it becomes covered. Here, however, in relation to the four (states), beginning with āpatti, joining perception with each, as in: perception of an offense, perception of not being expelled, perception of not having an obstacle, and perception of being able; thus, eight factors should be taken. Chādetukāmo (desire to conceal) is one, and chādanā (concealing) is one—thus, ten.

Etesu pana ādito paṭṭhāya ayaṃ vinicchayo – “āpatti ca hoti āpattisaññī cā”ti ettha yaṃ āpanno, sā terasannaṃ aññatarā hoti, sopi ca tattha garukāpattisaññīyeva hutvā jānanto chādeti, channā hoti. Sace tattha anāpattisaññī vā aññāpattisaññī vā vematiko vā hoti, acchannāva hoti. Tividhaṃ pana ukkhepanīyakammaṃ, tena akato anukkhitto. So ce pakatattasaññī hutvā chādeti, channā hoti. Sace apakatattasaññī chādeti, acchannā hoti. Apakatattena pana pakatattasaññināpi apakatattasaññināpi chāditaṃ acchāditameva hotīti. Anantarāyikoti yassa dasasu rājacoraaggiudakamanussāmanussavāḷasarīsapajīvitabrahmacariyantarāyesupi ekopi natthi, so ce anantarāyikasaññī hutvā chādeti, channā hoti. Sace so andhakārabhīruko anantarāye eva vāḷādiantarāyasaññī hutvā chādeti, acchannāva hoti. Pahūti yo sakkoti sabhāgabhikkhuno samīpaṃ gantuñceva ārocituñca , so ce pahusaññī hutvā chādeti, channā hoti. Yo pana apahu hutvā pahusaññī, pahu vā apahusaññī hutvā chādeti, acchannāva hotīti.

Here is the judgment from the beginning: In “It is an offense and he perceives it as an offense,” what he has committed is one of the thirteen [saṅghādisesa offenses], and knowing it as a grave offense, he conceals it—it is covered. If he perceives it as not an offense, as a different offense, or is uncertain, it remains uncovered. There are three types of suspension (uk rhepanīyakamma), and if not suspended by them, he is unsuspended. If he conceals it perceiving himself as a normal monk, it is covered. If he conceals it perceiving himself as not normal, it is uncovered. Even if concealed by an abnormal monk perceiving himself as normal or not normal, it remains uncovered. Anantarāyiko means one without any of the ten hindrances—king, thief, fire, water, human, non-human, wild beast, serpent, life, or holy life; if he conceals it perceiving himself as without hindrance, it is covered. If he is afraid of darkness or perceives a hindrance like a wild beast despite none existing, and conceals it, it remains uncovered. Pahū means one capable of going to and informing a like-minded monk; if he conceals it perceiving himself as capable, it is covered. If he is incapable but perceives himself as capable, or is capable but perceives himself as incapable, and conceals it, it remains uncovered.

However, regarding these, from the beginning, this is the determination: concerning “it is both an offense and he is perceiving it as an offense,” that which he has incurred is one of the thirteen [types of offenses]. And if he, having the perception that it is a grave offense and knowing it, conceals it, it becomes covered. If he perceives it as not being an offense, or perceives it as a different offense, or is uncertain, it remains uncovered. The ukkhepanīyakamma (act of suspension), however, is threefold; not done by that, he is unexpelled (anukkhitta). If, having perception of being a pakatatta (one whose fault is resolved), he conceals it, it becomes covered. If he conceals it while having the perception of being an apakatatta (one whose fault is unresolved), it remains uncovered. However, an offense concealed by an apakatatta, whether he has perception of being a pakatatta or perception of being an apakatatta, remains as if unconcealed. Anantarāyiko means one who has not even one of the ten obstacles: those of kings, thieves, fire, water, humans, non-humans, beasts, creeping things, life, or the holy life. If he, perceiving himself as not having an obstacle, conceals it, it becomes covered. But if that one, a timid person in darkness, perceiving the obstacles of wild animals, and so forth, even in the absence of obstacles, conceals it, it remains uncovered. Pahū means one who is able both to go to a bhikkhu of the same class and inform him. If he, perceiving himself as able, conceals it, it becomes covered. But one who, being unable, perceives himself as able, or being able, perceives himself as unable and conceals it, it remains uncovered.

Aruṇuggamamhīti ettha purebhattaṃ vā āpattiṃ āpanno hoti pacchābhattaṃ vā, yāva aruṇaṃ na uggacchati, tāva ārocetabbā. Sace pana aruṇabbhantare satakkhattumpi chādetukāmatā uppajjati, acchannāva hoti. Ārocento pana sabhāgasaṅghādisesaṃ āpannassa ārocetuṃ na vaṭṭati. Sace āroceti, āpatti pana āvikatā hoti, ārocanapaccayā pana aññaṃ dukkaṭaṃ āpattiṃ āpajjati. Iminā aññampi vatthusabhāgāpattiṃ ārocetuṃ na vaṭṭatīti dīpito hoti. Ārocentena pana “ahaṃ tava santike ekaṃ āpattiṃ āvi karomī”ti vā “ācikkhāmī”ti vā “ārocemī”ti vā “ekaṃ āpattiṃ āpannabhāvaṃ jānāhī”ti vā “ekaṃ garukāpattiṃ āvi karomī”ti vā ādinā nayena vattabbaṃ, ettāvatā acchannāva hoti. Sace “lahukāpattiṃ ārocemī”ti vadati, channāva hotīti. Saṅghādisesavinicchayo.

Aruṇuggamamhī means “at dawn”; whether the offense was committed before or after the meal, it must be declared before dawn rises. If the desire to conceal arises even a hundred times within the dawn period, it remains uncovered. One may not inform another who has committed a similar saṅghādisesa offense. If he does inform, the offense is made known, but he incurs another dukkaṭa offense due to the act of informing. This indicates that one may not inform about another matter of a similar offense. In informing, one should say, “I declare an offense in your presence,” or “I explain,” or “I inform,” or “Know that I have committed an offense,” or “I declare a grave offense,” or similar phrases; by this much, it remains uncovered. If he says, “I inform about a minor offense,” it remains covered. This is the judgment of saṅghādisesa.

In Aruṇuggamamhī (at sunrise): whether he has committed the offense before the meal or after the meal, it must be reported before the sun rises. However, if the desire to conceal arises even many times within the period before sunrise, it still remains uncovered. When reporting, it is not proper for one who has committed a saṅghādisesa to report to a sabhāga (of the same category, i.e., saṅghādisesa). If he reports, the offense becomes revealed, but due to reporting, he commits another dukkaṭa offense. By this, it is shown that it is not proper to report another offense of the same category concerning a different matter (vatthu). However, the one reporting should say, “I reveal an offense in your presence,” or “I declare,” or “I inform,” or “Know that I have committed an offense,” or “I reveal a grave offense,” or similar phrases. By this much, it remains uncovered. If he says, “I report a minor offense,” it becomes covered. This is the determination for saṅghādisesa.

3. Cīvaraniddesavaṇṇanā

3. Explanation of the Section on Robes

30. Evaṃ garuke sikkhitabbākāraṃ dassetvā idāni cīvaresu dassetuṃ “cīvara”nti uddhaṭaṃ. Tattha jātito cha cīvarāni (mahāva. 339; pārā. aṭṭha. 2.462-463; kaṅkhā. aṭṭha. kathinasikkhāpadavaṇṇanā), tāni kānīti ce, taṃ dassetuṃ “khomā”tiādi āraddhaṃ. Tattha khomaṃ nāma khomavākasuttehi kataṃ vatthaṃ. Sāṇaṃ nāma sāṇavākehi kataṃ vatthaṃ. Bhaṅgaṃ nāma khomasuttādīhi pañcahi missetvā kataṃ vatthaṃ. Pāṭekkaṃ vākamayameva vāti vadanti. Kambalaṃ nāma manussalomaṃ vāḷalomaṃ ṭhapetvā lomehi vāyitvā kataṃ vatthaṃ. Chaḷetānīti cha etāni. Saha anulomehīti sānulomāni. Jātito pana kappiyāni cha cīvarānīti vuttaṃ hoti.

30. Having thus shown the manner of training in grave matters, now to show it regarding robes, “cīvara” is cited. In terms of origin, there are six robes (mahāva. 339; pārā. aṭṭha. 2.462-463; kaṅkhā. aṭṭha. kathinasikkhāpadavaṇṇanā). What are they? To show this, “khomā” and so forth is begun. Here, khomaṃ means cloth made from khoma plant fibers. Sāṇaṃ means cloth made from sāṇa plant fibers. Bhaṅgaṃ means cloth mixed and made from five materials including khoma fibers. They say it is individually made of plant fibers. Kambalaṃ means cloth woven from wool, excluding human or animal hair. Chaḷetānī means these six. Sānulomāni means together with what is suitable. In terms of origin, these six robes are said to be permissible.

30. Having thus shown the manner of training in weighty matters, now, to show it in regards to robes, “cīvara” (robe) is raised. There, by origin, there are six kinds of robes (Mahāva. 339; Pārā. Aṭṭha. 2.462-463; Kaṅkhā. Aṭṭha. Kathinasikkhāpadavaṇṇanā). If it is asked what they are, to show that, “khomā” etc. has been started. There, khomaṃ is cloth made from the threads of the khoma plant. Sāṇaṃ is cloth made from the fibers of the hemp plant. Bhaṅgaṃ is cloth made by mixing the five, such as khoma threads and so on. Or, they say that it is made of bark only. Kambalaṃ is cloth woven with wool, excluding human hair and animal hair. Chaḷetānīti these are six. Together with the substitutes, they are sānulomāni. But by origin, it is said that there are six permissible robes.

31. Idāni tesaṃ anulomāni dassetuṃ “dukūla”ntiādi vuttaṃ. Tattha (mahāva. aṭṭha. 305) dukūlaṃ sāṇassa anulomaṃ vākamayattā. Paṭṭuṇṇanti paṭṭuṇṇadese pāṇakehi sañjātavatthaṃ. Somāradese, cīnadese jātaṃ somāracīnajaṃ paṭanti sambandho. Imāni tīṇipi koseyyassa anulomāni pāṇakehi katasuttamayattā. Iddhijanti ehibhikkhūnaṃ puññiddhiyā nibbattacīvaraṃ. Taṃ pana khomādīnaṃ aññataraṃ hoti. Kapparukkhehi nibbattaṃ jāliniyā devakaññāya anuruddhattherassa dinnavatthādikaṃ devadinnaṃ. Tampi khomādīhi nibbattavatthasadisattā channampi anulomaṃ hotiyeva kappāsikassa vā, iddhijampi tatheva veditabbaṃ. Tassa tassāti khomādikassa. Anulomikanti anurūpaṃ.

31. Now, to show what is suitable for them, “dukūla” and so forth is stated. Here (mahāva. aṭṭha. 305), dukūla is suitable for sāṇa because it is made of plant fibers. Paṭṭuṇṇa means cloth produced by worms in the Paṭṭuṇṇa region. Somāracīnajaṃ means produced in the Somāra or China region, connected with silk cloth (paṭa). These three are suitable for koseyya because they are made of worm-produced threads. Iddhija means a robe produced by the merit-power of ehi-bhikkhus (monks invited by the Buddha). It is one of the types like khoma and so forth. Devadinnaṃ means given by deities, such as cloth given by the nymph Jālini from the kappa tree to the Elder Anuruddha. This too is suitable for all six because it resembles cloth produced from khoma and so forth, or from cotton (kappāsika); the same applies to iddhija. Tassa tassā means for this or that, such as khoma and so forth. Anulomika means suitable.

31. Now, to show their substitutes, “dukūla” etc. is said. There (Mahāva. Aṭṭha. 305), dukūlaṃ is a substitute for hemp because it is made of bark. Paṭṭuṇṇanti is cloth produced from small creatures in the Paṭṭuṇṇa region. There is a connection of the word, paṭa, with cloth that is made from Somāra and Cīna region, somāracīnajaṃ. All these three are substitutes for silk because they are made of threads from small creatures. Iddhijanti is a robe produced by the psychic power of an “ehibhikkhu.” But that is one of the khoma etc. Devadinnaṃ is that which has arisen from wish-fulfilling trees, such as the cloth given to the elder Anuruddha by the divine maiden Jālini. Because it is similar to cloth made from khoma and other materials, that too is a substitute for all six, or for cotton. Iddhija should also be understood in the same way. Tassa tassāti means of each and every one, such as khoma etc. Anulomikanti means suitable.

32-33. Evaṃ jātito sānulomāni cha cīvarāni dassetvā idāni tesu adhiṭṭhānādikaṃ vidhānaṃ dassetuṃ “ticīvara”ntiādi vuttaṃ. Ettha (kaṅkhā. aṭṭha. kathinasikakhāpadavaṇṇanā; mahāva. 358) dhiṭṭhānato pubbe ticīvaraṃ nāma pāṭekkaṃ natthi saṅghāṭiādippahonakassa paccattharaṇādivasenāpi adhiṭṭhātuṃ anuññātattā. Tasmā “ticīvaraṃ adhiṭṭheyya na vikappeyyā”ti ettha “imaṃ saṅghāṭi”nti evaṃ nāme gahite “adhiṭṭhāna”micceva vattabbaṃ, “vikappemī”ti pana na vattabbanti adhippāyo. Evaṃ sesesupi. Mukhapuñchanañca nisīdanañca mukhapuñchananisīdanaṃ. Kaṇḍucchādinti kaṇḍuppaṭicchādiṃ adhiṭṭheyya, na vikappeyyāti sambandho. Etthāti imesu navasu cīvaresu. Ticīvaranti ticīvarādhiṭṭhānanayena adhiṭṭhitaticīvaraṃ. Vinā aladdhasammutiko bhikkhu avippavāsasammutialaddhaṭṭhāne ekāhampi hatthapāsaṃ vijahitvā na vaseyyāti attho. “Na bhikkhave cātumāsaṃ nisīdanena vippavasitabbaṃ, yo vippavaseyya, āpatti dukkaṭassā”ti khuddakakkhandhake (cūḷava. 263) vuttattā cātumāsaṃ nisīdanaṃ vinā na vaseyyāti attho.

32-33. Having thus shown the six robes with their suitable types by origin, now to show the procedure of determination and so forth among them, “ticīvara” and so forth is stated. Here (kaṅkhā. aṭṭha. kathinasikakhāpadavaṇṇanā; mahāva. 358), before determination, there is no ticīvara individually, as it is permitted to determine them even as a saṅghāṭi and so forth or as a covering and so forth. Thus, in “ticīvaraṃ adhiṭṭheyya na vikappeyyā”, when the name is taken as “This is a saṅghāṭi,” one should say only “adhiṭṭhāna” (determination), and not “vikappemi” (I share), that is the intent. The same applies to the others. Mukhapuñchananisīdanaṃ means the face-wiping cloth and sitting cloth. Kaṇḍucchādi means he should determine the itch-covering cloth and so forth, not share it. Etthā means among these nine robes. Ticīvara means the triple robe determined by the method of determining the triple robe. Vinā means a monk without an agreement who has not received permission to be apart may not dwell even one day leaving it beyond arm’s reach in a place without such permission. Because it is said in the khuddakakkhandhake, “Monks, one may not be apart from the sitting cloth for four months; whoever is apart commits a dukkaṭa offense” (cūḷava. 263), he may not dwell without the sitting cloth for four months.

32-33. Having thus shown the six kinds of robes by origin along with their substitutes, now, to show the method of determination and so forth, “ticīvara” etc. is said. Here (Kaṅkhā. Aṭṭha. Kathinasikkhāpadavaṇṇanā; Mahāva. 358), before the determination, there is no such thing as a separate triple robe, because it is allowed to determine even a large enough saṅghāṭi etc. as a spread etc. Therefore, in the phrase “ticīvaraṃ adhiṭṭheyya na vikappeyyā”, when taking the names like “this saṅghāṭi,” one should say only “determination,” but one should not say “I set it aside,” that’s the idea. The same applies to the remaining ones as well. Face-wiping cloth and sitting cloth is mukhapuñchananisīdanaṃ. Kaṇḍucchādinti one should determine the itch-covering cloth etc., but not set it aside – that is the connection. Etthāti among these nine robes. Ticīvaranti the triple robe determined by the method of determining the triple robe. Vinā, a bhikkhu who has not obtained permission, or who is in a place where permission for absence has not been obtained, should not dwell even for one day apart from [the triple robe] beyond arm’s reach – that is the meaning. The meaning is that one should not dwell apart from the sitting cloth for four months, because it is said in the Khuddakakkhandhaka (Cūḷava. 263), “Monks, one should not be away from the sitting cloth for four months; whoever is away, incurs an offense of wrong-doing.”

34. Idāni adhiṭṭhānavidhiṃ dassetuṃ “imaṃ saṅghāṭi”ntiādi vuttaṃ. Tattha miccadhiṭṭhayeti iti adhiṭṭhaye, “imaṃ saṅghāṭiṃ adhiṭṭhāmī”ti evaṃ saṅghāṭiṃ adhiṭṭhayeti attho. Ahatthapāsametanti dūre ṭhitaṃ pana ṭhapitokāsaṃ sallakkhetvā sace ekaṃ, “eta”nti, bahūni ce, “etānī”ti vatvā adhiṭṭhayeti atthasambandho. Sesesupi ayaṃ nayoti yathā “imaṃ saṅghāṭiṃ adhiṭṭhāmī”ti vuttaṃ, evaṃ “imaṃ uttarāsaṅgaṃ, imaṃ kaṇḍuppaṭicchādiṃ adhiṭṭhāmī”ti evaṃ attano nāmeneva vatvā sammukhāpi parammukhāpi vuttanayena adhiṭṭhātabbanti vuttaṃ hoti.

34. Now, to show the method of determination, “imaṃ saṅghāṭi” and so forth is stated. Here, miccadhiṭṭhaye means “thus he determines,” as in “I determine this saṅghāṭi”; he determines the saṅghāṭi thus. Ahatthapāsameta means for one placed at a distance, having observed the location, if it is one, he says “eta” (this), and if many, “etāni” (these), and determines it; this is the connection of meaning. Sesesupi ayaṃ nayo means the same method applies to the others; just as “I determine this saṅghāṭi” is said, so too “I determine this upper robe, I determine this itch-covering cloth” should be said with its own name, whether in its presence or absence, as stated.

34. Now, to show the method of determination, “imaṃ saṅghāṭi” etc. is said. There, miccadhiṭṭhayeti means he should determine it, saying “iti”. He should determine the Saṅghāṭi, saying, “imaṃ saṅghāṭiṃ adhiṭṭhāmī” - this is the meaning. Ahatthapāsametanti while it is placed at a distance, having perceived the place where it is kept, if it is one, saying “eta”, and if there are many, saying “etānī”, one should determine it; this is the connection of meaning. Sesesupi ayaṃ nayoti just as it is said, “imaṃ saṅghāṭiṃ adhiṭṭhāmī,” similarly, “imaṃ uttarāsaṅgaṃ, imaṃ kaṇḍuppaṭicchādiṃ adhiṭṭhāmī,” saying thus with its own name, whether it is in front or behind, it should be determined in the stated manner – this is what is said.

35. Idāni sace pubbe adhiṭṭhitaṃ ticīvaraṃ nisīdanaṃ vassikasāṭikaṃ kaṇḍuppaṭicchādīti imesu chasu cīvaresu aññataraṃ cīvaraṃ atthi, puna tathāvidhaṃ cīvaraṃ adhiṭṭhahitvā pariharituṃ icchantena “dve pana na vaṭṭantī”ti (pārā. aṭṭha. 2.469; kaṅkhā. aṭṭha. kathinasikkhāpadavaṇṇanā) vuttattā pubbe adhiṭṭhitaṃ paccuddharitvā adhiṭṭhātabbanti dassetuṃ “adhiṭṭhahanto”tiādi vuttaṃ, taṃ uttānameva. Pattādhiṭṭhahane tathāti “imaṃ pattaṃ, etaṃ patta”nti evaṃ nāmamattameva viseso. Sesaṃ tādisamevāti attho.

35. Now, if there is one among the six robes—namely, the previously determined triple robe (ticīvara), the sitting cloth (nisīdana), the rains cloth (vassikasāṭika), or the itch-covering cloth (kaṇḍuppaṭicchādi)—and one wishes again to determine and use such a robe, it is stated, “But two are not allowed” (pārā. aṭṭha. 2.469; kaṅkhā. aṭṭha. kathinasikkhāpadavaṇṇanā). Therefore, to indicate that the previously determined robe should be relinquished and then re-determined, the phrase “adhiṭṭhahanto” (“while determining”) and so forth is said, and its meaning is as explained above. In the determination of a bowl, likewise means that the only distinction is the mere naming, such as “this bowl” or “that bowl.” The rest is the same in meaning.

35. Now, if one previously determined ticīvaraṃ, a sitting cloth, a rains cloth, or an itch-covering cloth, among these six types of robes, and wishes to determine and utilize a similar robe, it is said, “adhiṭṭhahanto” and so on, to show that the previously determined one must be formally rescinded before determining (the new one) because “two are not allowed” (pārā. aṭṭha. 2.469; kaṅkhā. aṭṭha. kathinasikkhāpadavaṇṇanā). This is self-explanatory. Pattādhiṭṭhahane tathāti means In the determination of a bowl, the difference lies only in the name, like “this bowl,” “that bowl”. The rest is the same, is the meaning.

36. Etaṃ imaṃ va saṅghāṭiṃ saṃseti ettha sace antogabbhe vā sāmantavihāre vā hoti, ṭhapitaṭṭhānaṃ sallakkhetvā “etaṃ saṅghāṭiṃ adhiṭṭhāmī”ti vācā bhinditabbā, sace hatthapāse hoti, “imaṃ saṅghāṭi”nti tesaṃ tesaṃ nāmavasena vācā bhinditabbāti attho. Paccuddhārepi eseva nayo. Ettha pana “dve cīvarassa adhiṭṭhānā kāyena vā adhiṭṭheti, vācāya vā adhiṭṭhetī”ti (pari. 322) vuttattā saṅghāṭiādikaṃ hatthena gahetvā “imaṃ saṅghāṭiṃ adhiṭṭhāmī”tiādinā nayena cittena ābhogaṃ katvā kāyavikāraṃ karontena kāyena adhiṭṭhātabbaṃ, yena kenaci sarīrāvayavena aphusantassa na vaṭṭati. Vācāya adhiṭṭhahantena vacībhedaṃ katvāva adhiṭṭhātabbaṃ. Tathā pattepi. Vidūti paṇḍito.

36. “Etaṃ imaṃ va saṅghāṭiṃ saṃse”—here, if it [the outer robe, saṅghāṭi] is inside a room or in a nearby monastery, one should note its location and verbally declare, “I determine this saṅghāṭi,” breaking it into words. If it is within reach, one should say, “This saṅghāṭi,” breaking it into words according to its respective name—this is the meaning. The same method applies to relinquishment. Here, since it is said, “The determination of two robes is done either by body or by speech” (pari. 322), one should take the saṅghāṭi or similar robe in hand and, with a mental resolve, say, “I determine this saṅghāṭi,” and so forth, making a bodily gesture to determine it by body. It is not permissible if one does not touch it with any part of the body. When determining by speech, it must be done by breaking it into words. The same applies to a bowl. “Vidū” means a wise person.

36. Etaṃ imaṃ va saṅghāṭiṃ saṃseti, Here, whether it is in an inner room or in a nearby dwelling, after noting the place where it was put, it is to say: “I determine this outer robe (saṅghāṭi)”, One should differentiate by speech, , if it is within reach, one should differentiate by speech with the name of this or that one like “this outer robe (saṅghāṭi)”, is the meaning. The same method applies to rescindment (paccuddhāra). Here, however, because it is said, “There are two determinations of a robe: one determines by body, or one determines by speech” (pari. 322), one should take hold of the saṅghāṭi etc. with the hand, and mentally direct one’s thought in the manner of “I determine this saṅghāṭi,” and make a bodily action, thus one should determine by body; for one who does not touch it with any bodily member, it is not allowed. One who is determining by speech should determine only after making a verbal distinction. Likewise, also with the bowl. Vidūti means the wise.

37-8. Idāni tesaṃ pamāṇaparicchedaṃ dassetuṃ “saṅghāṭi pacchimantenā”tiādi vuttaṃ. Tattha dīghato muṭṭhipañcakato (pārā. aṭṭha. 2.469; kaṅkhā. aṭṭha. kathinasikkhāpadavaṇṇanā) paṭṭhāya “tatridaṃ sugatassa sugatacīvarappamāṇaṃ, dīghaso nava vidatthiyo sugatavidatthiyā, tiriyaṃ cha vidatthiyo”ti (pāci. 548) evaṃ vuttasugatacīvarūnāpi vaṭṭati. Tiriyaṃ pana muṭṭhittikaṃ. Ca-saddena atirekampi vaṭṭatīti attho. Uttarāsaṅgassapi etadeva pamāṇanti taṃ dassetuṃ “tathā ekaṃsikassāpī”ti vuttaṃ. Antaravāsakassa pana “pārupanenapi hi sakkā nābhiṃ paṭicchādetu”nti (pārā. aṭṭha. 2.469) aṭṭhakathāvacanato “dvihattho vā”ti vuttaṃ.

37-8. Now, to show their size specifications, it is said, “saṅghāṭi pacchimantenā” and so forth. Therein, starting from five fists in length (pārā. aṭṭha. 2.469; kaṅkhā. aṭṭha. kathinasikkhāpadavaṇṇanā), it is permissible even up to the measure of the Sugata’s robe, as stated: “Here, the measure of the Sugata’s robe is nine spans (vidatthi) in length according to the Sugata’s span, and six spans in width” (pāci. 548). In width, however, it is three fists. The word “ca” (and) implies that even more is permissible—this is the meaning. The upper robe (uttarāsaṅga) has the same measure, and to indicate this, it is said, “tathā ekaṃsikassāpī” (“likewise for the one-shouldered robe”). For the inner robe (antaravāsaka), however, based on the commentary statement, “It is possible to cover the navel even with a covering” (pārā. aṭṭha. 2.469), it is said, “dvihattho vā” (“or two hands”).

37-8. Now, to show the determination of their measurements, it is said, “saṅghāṭi pacchimantenā” and so forth. There, starting from five fist-lengths (muṭṭhipañcakato) in length (pārā. aṭṭha. 2.469; kaṅkhā. aṭṭha. kathinasikkhāpadavaṇṇanā), “This is the measurement of the Sugata’s robe, of the Sugata’s robe length is nine spans by the Sugata’s span, and width six spans” (pāci. 548), even less than the Sugata’s robe described in this way is allowed. But in width, three fists (muṭṭhittikaṃ). By the word ‘ca’, even more is allowed, is the meaning. To show that this is the same measure of the upper robe (Uttarāsaṅga), “tathā ekaṃsikassāpī”ti is said. For the under robe (antaravāsaka), because of the aṭṭhakathā statement “aḍḍhateyyāvā” “because even by wearing it, one can cover the navel” (pārā. aṭṭha. 2.469), it is said, “dvihattho vā”.

39. Nisīdanassa dīghenāti ettha (pāci. 531 ādayo; pāci. aṭṭha. 531; kaṅkhā. aṭṭha. nisīdanasikkhāpadavaṇṇanā) nisīdananti santhatasadisaṃ santharitvā ekasmiṃ ante vuttappamāṇena dvīsu ṭhānesu phāletvā katāhi tīhi dasāhi yuttassa parikkhārassetaṃ nāmaṃ.

39. “Nisīdanassa dīghenā”—here (pāci. 531 ādayo; pāci. aṭṭha. 531; kaṅkhā. aṭṭha. nisīdanasikkhāpadavaṇṇanā), nisīdana refers to an accessory resembling a mat, spread out and sewn at one end with three hems in two places according to the specified measure—this is its name.

39. Nisīdanassa dīghenāti, Here (pāci. 531 ādayo; pāci. aṭṭha. 531; kaṅkhā. aṭṭha. nisīdanasikkhāpadavaṇṇanā), nisīdana is the name of a requisite equipped with three borders made by splitting in two places with the mentioned measure on one edge and spread, like a mat.

40. Kaṇḍuppaṭicchādi (pāci. 538; mahāva. 354; pāci. aṭṭha. 537; kaṅkhā. aṭṭha. kaṇḍuppaṭicchādisikkhāpadavaṇṇanā) nāma yassa adhonābhiubbhajāṇumaṇḍalaṃ kaṇḍu vā piḷakā vā assāvo vā thullakacchu vā ābādho, tassa paṭicchādanatthāya anuññātaṃ cīvaraṃ. Gāthāyo suviññeyyāva.

40. “Kaṇḍuppaṭicchādi” (pāci. 538; mahāva. 354; pāci. aṭṭha. 537; kaṅkhā. aṭṭha. kaṇḍuppaṭicchādisikkhāpadavaṇṇanā) refers to a robe permitted for covering one who has an affliction such as an itch, sores, oozing, or gross leprosy below the navel and above the knees. The verses are easily understood.

40. Kaṇḍuppaṭicchādi (pāci. 538; mahāva. 354; pāci. aṭṭha. 537; kaṅkhā. aṭṭha. kaṇḍuppaṭicchādisikkhāpadavaṇṇanā) is the name of the cloth allowed to cover below the navel, and above the knee of one who has an itch, a boil, a discharge, a major skin disease, or any illness. The verses are very easy to understand.

41. Aḍḍhateyyāvāti (pāci. 544) ettha tato uddhaṃ na vaṭṭatīti attho.

41. “Aḍḍhateyyāvā” (pāci. 544)—here, the meaning is that anything beyond this is not permissible.

41. Aḍḍhateyyāvāti (pāci. 544) here, it is meant that more than that is not allowed.

42. Etthāti saṅghāṭito paṭṭhāya yāva vassikasāṭikā, tāva dassitacīvaresūti attho. Taduttarinti tato tesaṃ cīvarānaṃ vuttappamāṇato uttariṃ karontassa chedanapācitti hotīti pāṭhaseso, taṃ atirekaṃ chinditvā puna pācittiyaṃ desetabbanti attho. Paccattharaṇamukhacoḷāti ettha “anujānāmi, bhikkhave, yāva mahantaṃ paccattharaṇaṃ ākaṅkhati, tāva mahantaṃ paccattharaṇaṃ kātu”nti (mahāva. 353) vuttattā paccattharaṇassa pamāṇaparicchedo natthi,. Mukhapuñchanacoḷassa pana ukkaṭṭhavasena vā antimavasena vā pamāṇaparicchedo na vutto, tasmā tampi appamāṇikaṃ. Tena vuttaṃ “ākaṅkhitappamāṇikā”ti, icchitappamāṇikāti attho. Yāva ekaṃ dhovīyati, tāva aññaṃ paribhogatthāya icchitabbanti dvepi vaṭṭanti.

42. “Etthā” means from the saṅghāṭi up to the vassikasāṭika, referring to the robes described thus far—this is the meaning. “Taduttari” means that for one who makes them exceed the specified measure of those robes, there is an offense of expiation (chedanapācitti)—this is the implied remainder of the text. The meaning is that the excess must be cut off, and the expiation offense confessed again. Regarding “paccattharaṇamukhacoḷā”, since it is said, “I allow you, bhikkhus, to make a bedspread (paccattharaṇa) as large as you desire” (mahāva. 353), there is no size restriction for a bedspread. Nor is a size restriction stated for a face-wiping cloth (mukhapuñchanacoḷa), whether at the maximum or minimum standard; thus, it too is without measure. Hence, it is said, “ākaṅkhitappamāṇikā”, meaning “of desired measure.” Two are permissible—one to be used while the other is being washed.

42. Herein, means, in the context of robes shown, starting from the saṅghāṭi up to the rainy season cloth. Beyond that, completing; the rest of the phrase being that “for one who exceeds the stated measure of those robes, there is an offense requiring expiation,” meaning that after cutting the excess, he must then confess the pācittiya offense. Bedspreads, face-towels – here, since it is said, “I allow you, monks, to make a bedspread as large as desired” (Mahāva. 353), there is no size limit for the bedspread. However, neither the maximum nor the minimum size limit for a face-towel is stated, therefore it is also unlimited in size. Therefore, it is said “of a size according to one’s desire,” meaning, of a size as one wishes. As long as one is being washed, one may desire another for use; thus both are allowable.

43. Na dīpitanti kattha na dīpitaṃ? Aṭṭhakathāsu. Kasmāti ce? “Tena kho pana samayena bhikkhūnaṃ paripuṇṇaṃ hoti ticīvaraṃ, attho ca hoti parissāvanehipi thavikāhipi. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, parikkhāracoḷaka”nti (mahāva. 357) bahūnaṃ pattathavikaparissāvanādīnaṃ saṅgahavasena vuttattā pāṭekkaṃ nidhānamukhanti. Yasmā pana bhagavatā “yaṃ yaṃ labbhati, taṃ taṃ iminā vidhānena adhiṭṭhahitvā puna yena yena parissāvanādinā attho hoti, taṃ taṃ katvā gaṇhantū”ti anukampāya anuññātaṃ, tasmā vikappanupagapacchimacīvarappamāṇaṃ thavikampi paṭaparissāvanampi bahūnipi ekato katvā “imāni cīvarāni parikkhāracoḷāni adhiṭṭhāmī”ti vatvā adhiṭṭhātumpi vaṭṭatiyeva. Tasmā vuttaṃ “tathā vatvā”ti, “parikkhāracoḷa”nti vatvāti attho. Vikappiyanti vikappanupagaṃ.

43. “Na dīpita”—where is it not explained? In the commentaries. Why? Because it is said, “At that time, the bhikkhus had a complete set of triple robes, and they also needed strainers and bags. They reported this matter to the Blessed One. ‘I allow you, bhikkhus, accessory cloths (parikkhāracoḷaka)’” (mahāva. 357). Since this was stated collectively for many items like bowl bags and strainers, it is not specified individually—this is the point. However, out of compassion, the Blessed One permitted, “Whatever is obtained, determine it by this method, and then make and take whatever is needed, such as strainers.” Therefore, even a bag or cloth strainer of the minimum size suitable for determination, or several together, may be determined by saying, “I determine these robes as accessory cloths (parikkhāracoḷāni).” Hence, it is said, “tathā vatvā”, meaning “by saying ‘accessory cloths.’” “Vikappiya” means suitable for determination.

43. Not explained, where is it not explained? In the commentaries. Why? “At that time, the monks had their triple robes complete, and there was also a need for strainers and bags. They informed the Blessed One of this matter. I allow you, monks, a requisites-cloth” (Mahāva. 357). Because it is said with the sense of gathering many bowl-bags, strainers, and so forth, it refers to each of these things individually. But since the Blessed One, out of compassion, permitted, “whatever is obtained, having determined it in this way, then whatever strainers and so on are needed, having made those, let them take them,” therefore, even a bag and cloth strainer and many other things that are of the size of the last robe that is not subject to vikappanā, may all be made into one and be determined saying, “I determine these robes as requisite-cloths”. Therefore it is stated, “Having spoken thus”, meaning after saying “requisite cloths”. Subject to vikappanā**, is that which is not to be made vikappanā.

44. For things made suitable, new, (Mahāva. 348) means for those that are washed once.

45. Utuddhaṭānanti ututo dīghakālato uddhaṭānaṃ, katavatthakiccānaṃ pilotikānanti vuttaṃ hoti. Sesāti uttarāsaṅgaantaravāsakā. Paṃsu viya kucchitabhāvaṃ paṭikkūlabhāvaṃ ulati gacchatīti paṃsukūlaṃ, coḷakhaṇḍānametaṃ nāmaṃ, tasmiṃ paṃsukūle yathārucīti attho. Kasmāti ce? “Anujānāmi, bhikkhave, ahatānaṃ dussānaṃ ahatakappānaṃ diguṇaṃ saṅghāṭiṃ ekacciyaṃ uttarāsaṅgaṃ ekacciyaṃ antaravāsakaṃ, utuddhaṭānaṃ dussānaṃ catugguṇaṃ saṅghāṭiṃ diguṇaṃ uttarāsaṅgaṃ diguṇaṃ antaravāsakaṃ, paṃsukūle yāvadatthaṃ, pāpaṇike ussāho karaṇīyo”ti vuttattā, tasmā susānādīsu patitapaṃsukūle ca antarāpaṇe patitapilotikacīvare ca paṭaparicchedo natthi, paṭasatampi vaṭṭatīti siddhaṃ.

45. “Utuddhaṭāna” means those extracted from the season, used for a long time, meaning worn-out cloths—this is stated. “Sesā” refers to the upper robe (uttarāsaṅga) and inner robe (antaravāsaka). That which becomes repulsive like dust and is considered disgusting is called paṃsukūla—this is the name for rag cloth. In such paṃsukūla, it is as one pleases—this is the meaning. Why? Because it is said, “I allow, bhikkhus, a double saṅghāṭi, a single upper robe, and a single inner robe from unwashed cloths; a quadruple saṅghāṭi, a double upper robe, and a double inner robe from worn-out cloths; and as much as desired from rag cloths (paṃsukūla). Effort should be made for merchant cloths” (mahāva. 348). Therefore, for rag cloths discarded in cemeteries or fallen in markets, there is no restriction—even a hundred pieces are permissible—this is established.

45. Taken out of season, from the season, form the long time, taken up, that is to say, discarded rags for which the duties of a cloth has been. The rest, are the upper robe and the lower robe. That which, like dust (paṃsu), goes to a contemptible state, to a repulsive state, is a paṃsukūla, this is a name for fragments of cloth; in that paṃsukūla, it is as desired. Why? Because it is said, “I allow you, monks, for new cloth, for the new, suitable ones, a double-layered outer robe (saṅghāṭi), a single-layered upper robe, a single-layered lower robe; for cloths taken out of season, a fourfold outer robe, a double-layered upper robe, a double-layered lower robe; for paṃsukūla, as much as needed; for shop-bought cloth, effort should be made” (Mahāva. 358); therefore, for paṃsukūla dropped in cemeteries and other places, and for discarded cloth robe dropped in the marketplace, there is no limit to the cloth. It is concluded that even a hundred cloths are permissible.

46. Idāni “anujānāmi, bhikkhave, chinnakaṃ saṅghāṭiṃ chinnakaṃ uttarāsaṅgaṃ chinnakaṃ antaravāsaka”nti (mahāva. 345) vatvā puna “tena kho pana samayena aññatarassa bhikkhuno ticīvare kayiramāne sabbaṃ chinnakaṃ nappahoti. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, dve chinnakāni ekaṃ acchinnakanti. Dve chinnakāni ekaṃ acchinnakaṃ nappahoti. Anujānāmi, bhikkhave, dve acchinnakāni ekaṃ chinnakanti. Ekaṃ chinnakaṃ nappahoti. Anujānāmi, bhikkhave, anvādhikampi āropetuṃ. Na ca, bhikkhave, sabbaṃ acchinnakaṃ dhāretabbaṃ, yo dhāreyya, āpatti dukkaṭassā”ti (mahāva. 360) evaṃ vuttavidhānaṃ dassetuṃ “tīsū”tiādi āraddhaṃ. Tassa attho – tīsu cīvaresu yaṃ chinditvā sibbituṃ sabbapacchimappamāṇaṃ pahoti, taṃ chinditabbaṃ. Sabbesu pana appahontesu anvādhikaṃ ādiyeyyāti. Tattha anvādhi nāma anuvātaṃ viya saṃharitvā cīvarassa upari saṅghāṭiākārena āropetabbaṃ. Āgantukapattantipi vadanti. Idaṃ pana appahonake anuññātaṃ. Sace pahoti, na vaṭṭanti, chinditabbameva. Anādiṇṇanti anāropitaṃ anvādhikaṃ. Na dhāreyyāti ticīvarādhiṭṭhānavasena adhiṭṭhahitvā na dhāretabbanti adhippāyo.

46. Now, having said, “I allow, bhikkhus, a patched saṅghāṭi, a patched upper robe, and a patched inner robe” (mahāva. 345), and further, “At that time, a certain bhikkhu, while making the triple robe, found all patched cloth insufficient. They reported this to the Blessed One. ‘I allow, bhikkhus, two patched and one unpatched. If two patched and one unpatched are insufficient, I allow two unpatched and one patched. If one patched is insufficient, I allow adding extra pieces. But, bhikkhus, an entirely unpatched robe must not be worn; one who wears it incurs an offense of wrongdoing’” (mahāva. 360)—to show this method, “tīsū” and so forth is begun. Its meaning is: among the three robes, whatever can be cut and sewn to meet the minimum size should be cut. If all are insufficient, extra pieces (anvādhika) should be taken. Here, anvādhi refers to something added atop the robe like a hem, in the form of a saṅghāṭi. Some call it an extra border. This is permitted when insufficient; if sufficient, it is not allowed, and cutting is required. “Anādiṇṇa” means not added as an extra piece. “Na dhāreyyā” means it should not be worn after determining it as part of the triple robe—this is the intent.

46. Now, the passage beginning with “tīsu” is introduced to illustrate the regulation stated as follows: “I allow, monks, a saṅghāṭi made of cut pieces, an uttarāsaṅga made of cut pieces, an antaravāsaka made of cut pieces” (Mahāva. 345), and then, “On that occasion, all the cloth of a certain monk, when making the three robes, was insufficient when cut. They informed the Blessed One of this matter. ‘I allow, monks, two cut and one uncut.’ When two were cut and one uncut, it was insufficient. ‘I allow, monks, two uncut and one cut.’ When one was cut, it was insufficient. ‘I allow, monks, to add even extra pieces (anvādhika). But, monks, one should not wear a robe entirely made of uncut pieces; whoever should wear it, there is an offence of wrong-doing’” (Mahāva. 360). The meaning of that is – of the three robes, whichever is sufficient to be cut and sewn according to the minimum size, should be cut. But if all of them are insufficient, one should take extra pieces (anvādhika). Here, anvādhi means that which is gathered like an edge-lining (anuvāta) and to be applied on top of the robe in the style of a saṅghāṭi. Some say it’s an additional piece of cloth. But this is allowed when it (the cloth) is insufficient. If it is sufficient, it is not appropriate, it should indeed be cut. Anādiṇṇa means without having applied an extra piece (anvādhika). The intention of Na dhāreyyā is that one should not wear it having determined it as one of the three robes (ticīvarādhiṭṭhāna).

47-8. Idāni udositasikkhāpadanayaṃ dassetuṃ “gāme”tiādi vuttaṃ. Ettha pana sace gāmo (pārā. 478; pārā. aṭṭha. 2.477-478; kaṅkhā. aṭṭha. udositasikkhāpadavaṇṇanā) ekassa rañño vā bhojakassa vā vasena ekakulassa hoti, pākārādinā parikkhittattā ekūpacāro ca, evarūpe gāme cīvaraṃ nikkhipitvā tasmiṃ gāme yathārucitaṭṭhāne vasituṃ labbhati. Sace so gāmo aparikkhitto, yasmiṃ ghare cīvaraṃ nikkhittaṃ hoti, tasmiṃ ghare vasitabbaṃ, tassa vā gharassa samantato hatthapāsā na vijahitabbaṃ.

47-8. Now, to explain the method of the lodging rule, “gāme” and so forth is said. Here, if a village (pārā. 478; pārā. aṭṭha. 2.477-478; kaṅkhā. aṭṭha. udositasikkhāpadavaṇṇanā) belongs to one king or landowner, forming a single household and enclosed by a wall or similar, making it a single precinct, in such a village one may place a robe and reside anywhere within it as desired. If that village is unenclosed, one must reside in the house where the robe is placed and not stray beyond its reach.

47-8. Now, to show the method of the training rule regarding leaving a robe, the statement beginning with “gāme” is given. Here, if a village (Pārā. 478; Pārā. Aṭṭha. 2.477-478; Kaṅkhā. Aṭṭha. Udositasikkhāpadavaṇṇanā) belongs to one king or landowner, of one family, and is surrounded by a wall, etc., having a single surrounding area, it is permitted to leave the robe in such a village and reside in any suitable place within that village. If that village is not surrounded, one must reside in the house where the robe is deposited, or one must not leave the hand-reach of that house.

Sace so gāmo vesālikusinārādayo viya nānārājūnaṃ vā bhojakānaṃ vā hoti, vuttappakārena parikkhitto ca, evarūpe gāme yasmiṃ ghare cīvaraṃ nikkhittaṃ, tasmiṃ ghare vā vatthabbaṃ. Yassā vīthiyā taṃ gharaṃ hoti, tassā vīthiyā tassa gharassa sammukhāṭṭhāne sabhāye vā nagaradvāre vā vatthabbaṃ, tesaṃ sabhāyadvārānaṃ hatthapāsā vā na vijahitabbaṃ. Sace aparikkhitto, yasmiṃ ghare nikkhittaṃ, tattha vā tassa hatthapāse vā vatthabbaṃ.

If the village is like Vesālī or Kusinārā, belonging to various kings or landowners, and is enclosed as described, in such a village one must reside in the house where the robe is placed. Alternatively, one may reside in the street where that house is located, at a meeting hall or city gate directly opposite that house, and not stray beyond the reach of those halls or gates. If unenclosed, one must reside in the house where it is placed or within its reach.

If that village, like Vesāli, Kusinārā, etc., belongs to various kings or landowners, and is surrounded in the manner described, one should reside either in the house where the robe is placed within such a village. Or on the street where that house is, one must reside in front of that house, in the assembly hall, or at the city gate, or not leave the hand-reach of those assembly halls and gates. If it is not surrounded, one should stay in the house where it is deposited, or in its hand-reach.

Nivesanādayo hammiyapariyosānā gāmaparikkhepato bahi sanniviṭṭhāti veditabbā. Itarathā tesaṃ gāmaggahaṇeneva gahitattā gāmassa ekakulanānākulaekūpacāranānūpacāratāvaseneva vinicchayo vattabbo siyā. Nivesanādīnaṃ vaseneva pāḷiyaṃ (pārā. 478 ādayo) attho vibhatto, na gāmavasena. Udositavinicchaye ayaṃ nayo vuttoyeva.

Dwellings and the like, up to penthouses, situated outside the village boundary, should be understood as such. Otherwise, since they would be included under the term “village,” the distinction of a village being of one household or many, with a single or multiple precincts, would suffice for judgment. The meaning in the Pāli text (pārā. 478 ādayo) is explained based on dwellings, not villages. This method is indeed stated in the lodging judgment.

Settlements, etc., up to and including roofed mansions (hammiya), should be understood as being situated outside the enclosure of the village. Otherwise, as they are included by the mere mention of village, the decision would have to be made according to the village being of a single family or multiple families, having a single surrounding area or multiple surrounding areas. The meaning in the Pāḷi (Pārā. 478, etc.) is distinguished according to settlements, etc., not according to the village. This method has already been mentioned in the decision on leaving (udosita).

Nivesaneti ettha sace ekakulassa nivesanaṃ hoti parikkhittañca, antonivesane cīvaraṃ nikkhipitvā antonivesane vatthabbaṃ. Aparikkhittañce hoti, yasmiṃ gabbhe cīvaraṃ nikkhittaṃ, tasmiṃ vatthabbaṃ, tassa gabbhassa hatthapāsā vā na vijahitabbaṃ. Sace nānākulassa hoti parikkhittañca, yasmiṃ gabbhe cīvaraṃ nikkhittaṃ, tasmiṃ gabbhe vatthabbaṃ, sabbesaṃ sādhāraṇadvāramūle vā tesaṃ gabbhadvāramūle vā tesaṃ gabbhadvāramūlānaṃ vā hatthapāsā na vijahitabbaṃ. Aparikkhittañce hoti, yasmiṃ gabbhe cīvaraṃ nikkhittaṃ, tasmiṃ gabbhe vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ.

“Nivesane”—if a dwelling belongs to one household and is enclosed, having placed a robe within the dwelling, one must reside within it. If unenclosed, one must reside in the room where the robe is placed and not stray beyond its reach. If it belongs to multiple households and is enclosed, one must reside in the room where the robe is placed, or at the common gate of all, or at the gate of that room, and not stray beyond the reach of those gates. If unenclosed, one must reside in the room where it is placed and not stray beyond its reach.

Here, regarding Nivesane (in a settlement), if the settlement belongs to one family and is surrounded, having deposited the robe inside the settlement, one must stay inside the settlement. If it is not surrounded, one must reside in the room where the robe has been deposited, or one must not leave the hand-reach of that room. If it belongs to multiple families and is surrounded, one must reside in the room where the robe has been deposited, or at the common entrance of all, or at the entrance of their rooms, or one must not leave the hand-reach of the entrances of their rooms. If it is not surrounded, one must reside in the room where the robe has been deposited, or one must not leave its hand-reach.

Udositoti yānādīnaṃ bhaṇḍānaṃ sālā. Pāsādoti dīghapāsādo. Hammiyanti muṇḍacchadanapāsādo. Nāvā pana thalaṃ āropetvā nikkhittāpi hoti, samudde ṭhitāpi. Sace ekakulassa nāvā hoti, antonāvāya cīvaraṃ nikkhipitvā antonāvāya vatthabbaṃ. Nānākulassa nāvā hoti nānāgabbhā nānāovarakā, yasmiṃ ovarake cīvaraṃ nikkhittaṃ, tasmiṃ vatthabbaṃ, cīvarassa hatthapāsā vā na vijahitabbaṃ.

“Udosito” refers to a shed for vehicles or goods. “Pāsādo” is a long hall. “Hammiya” is a peaked hall with a roof. A “nāvā” (boat) may be placed on land or stationed at sea. If the boat belongs to one household, having placed a robe inside, one must reside inside. If it belongs to multiple households with multiple rooms and compartments, one must reside in the compartment where the robe is placed and not stray beyond its reach.

Udosito means a hall for goods such as vehicles, etc. Pāsādo means a long palace. Hammiya means a palace with a roof. Nāvā (boat), however, may be either beached on the ground or situated at sea. If the boat belongs to one family, having placed the robe inside the boat, one must reside inside the boat. If the boat belongs to several families, having various compartments and various cabins, one should stay in the cabin where the robe has been deposited or one must not leave hand-reach of the robe.

Aṭṭoti paṭirājādīnaṃ paṭibāhanatthaṃ iṭṭhakāhi kato bahalabhittiko catupañcabhūmiko patissayaviseso. Māḷoti ekakūṭasaṅgahito caturassapāsādo. Imesu pana udositādīsu māḷapariyosānesu nivesane vuttanayeneva vinicchayo veditabbo. Nivesananti pana udositādīnaṃ vasena akatāya patissayavikatiyā adhivacanaṃ.

“Aṭṭo” refers to a special residence made of bricks with thick walls, having four or five stories, built to repel rival kings or the like. “Māḷo” is a square hall included under a single peak. In these—sheds (udosita) and so forth, up to halls (māḷa)—the judgment should be understood as explained for dwellings. However, “nivesana” (dwelling) is a term for a residence unaffected by sheds and the like.

Aṭṭoti: a tall, multi-storied, solid-walled building made of bricks, four or five stories high, constructed for defense against enemies such as rival kings. Māḷoti: a square-shaped mansion crowned with a single peak. However, in these dwellings, from udosita and others to those ending with māḷa, the determination should be understood in the stated manner. Nivesananaṃ, in this context, means the different structures such as udosita and others, which are modifications made to the usual dwellings.

Ārāmo nāma pupphārāmaphalārāmādiko. Sace ekakulassa ārāmo hoti parikkhitto ca, antoārāme cīvaraṃ nikkhipitvā antoārāme vatthabbaṃ. Sace aparikkhitto, cīvarassa hatthapāsā na vijahitabbaṃ. Sace nānākulassa ārāmo hoti parikkhitto ca, dvāramūle vā vatthabbaṃ, dvāramūlassa hatthapāsā vā na vijahitabbaṃ. Aparikkhitto ce, cīvarassa hatthapāsā na vijahitabbaṃ.

“Ārāmo” refers to a garden, such as a flower garden or fruit garden. If it belongs to one household and is enclosed, having placed a robe inside, one must reside inside. If unenclosed, one must not stray beyond the robe’s reach. If it belongs to multiple households and is enclosed, one must reside at the gate or not stray beyond the gate’s reach. If unenclosed, one must not stray beyond the robe’s reach.

Ārāmo refers to things like flower gardens and fruit orchards. If the garden belongs to one family and is enclosed, one may leave the robe inside the garden and stay inside the garden. If it is not enclosed, one should not abandon the hand’s reach of the robe. If the garden belongs to multiple families and is enclosed, one should stay either at the gate or not abandon the hand’s reach of the gate. If it is unenclosed, one should not abandon the hand’s reach of the robe.

Sattho nāma jaṅghasatthasakaṭasatthānamaññataro. Sace ekakulassa sattho hoti, satthe cīvaraṃ nikkhipitvā purato vā pacchato vā sattabbhantarā na vijahitabbā, passato abbhantaraṃ na vijahitabbaṃ. Abbhantaraṃ nāma aṭṭhavīsatihatthaṃ hoti. Sace gacchanto sattho sakaṭe vā bhagge, goṇe vā naṭṭhe antarā chijjati, yasmiṃ koṭṭhāse cīvaraṃ nikkhipitabbaṃ, tattha vasitabbaṃ. Sace nānākulassa hoti , satthe cīvaraṃ nikkhipitvā cīvarassa hatthapāsā na vijahitabbaṃ.

“Sattho” refers to any caravan, such as a foot caravan or cart caravan. If it belongs to one household, having placed a robe in the caravan, one must not stray beyond its interior, whether in front, behind, or to the sides. “Abbhantaraṃ” (interior) means twenty-eight hands. If the caravan breaks apart while moving—due to a broken cart or lost ox—one must reside in the section where the robe is placed. If it belongs to multiple households, having placed a robe in the caravan, one must not stray beyond its reach.

Sattho means one of either a group travelling on foot or group travelling by cart. If the traveling group belongs to one family, one may deposit the robe in the group and, without exceeding the distance of seven abbhantaras, one may stay either in front or behind. One should not exceed one abbhantara to the sides. Abbhantaraṃ is twenty-eight hands. If the caravan is disrupted while traveling, such as due to wagons or loads, or oxen being lost, one should stay where the robe is deposited in that section. If it belongs to multiple families, one may leave the robe within the group and should not abandon the robe’s hand’s reach.

Khettakhalesu ārāme vuttasadisova vinicchayo. Dumeti rukkhamūle. Sace ekakulassa rukkhamūlaṃ hoti, yaṃ majjhanhikakāle samantā chāyā pharati, tasmiṃ ṭhāne aviraḷe padese tassa chāyāya phuṭṭhokāsassa anto eva nikkhipitabbaṃ. Sace viraḷasākhassa pana rukkhassa ātapena phuṭṭhokāse ṭhapeti, aruṇuggamane sace so bhikkhu tassa hatthapāse na hoti, aññasmiṃ vā ṭhāne tassa chāyāyapi hoti, nissaggiyaṃ hotiyeva. Nānākulassa ce hoti, cīvarassa hatthapāsā na vijahitabbaṃ.

In “khettakhale” (fields and threshing floors), the judgment is the same as for a garden. “Dume” means at the foot of a tree. If it belongs to one household, the robe must be placed within the dense area covered by the tree’s shadow at noon. If placed in a sparse-branched tree’s area touched by sunlight, and at dawn the bhikkhu is not within its reach or the shadow shifts elsewhere, it becomes an offense requiring forfeiture. If it belongs to multiple households, one must not stray beyond the robe’s reach.

In fields and threshing floors, the determination is similar to that stated for gardens. Dumeti: at the foot of a tree. If the foot of a tree belongs to a single family, one must deposit the robe in the place, with unbroken surrounding, wherever the shade extends all around during midday, within the area covered by that shade. If, however, one places it in the sunlit area under a tree with sparse branches, and if at dawn that monk is not within hand’s reach of it, or is in another place, even if within its shade, it becomes subject to relinquishment. If it belongs to many families, one should not abandon the hand’s reach of the robe.

Ajjhokāse pana viñjhāṭavīādīsu araññesupi samuddamajjhe macchabandhānaṃ agamanapathesu dīpakesupi cīvaraṃ ṭhapetvā tato samantā sattabbhantare padese yattha katthaci vasitabbaṃ. Sace sattabbhantarato kesaggamattampi atikkamitvā aruṇaṃ uṭṭhapeti, nissaggiyaṃ hoti.

In an “ajjhokāse” (open space), such as uninhabited forests, wildernesses, the middle of the sea, paths unused by fishermen, or small islands, having placed a robe, one may reside anywhere within seven abbhantaras (interior spans) around it. If one exceeds this even by a hair’s breadth and dawn arises, it becomes an offense requiring forfeiture.

Ajjhokāse: In the open air, even in wildernesses such as the Viñjhā forest, and in places where fishermen do not travel in the middle of the ocean, and on small islands, after setting down the robe, one can stay anywhere within the area of seven abbhantaras all around. If one transgresses even a hair’s breadth from the seven abbhantaras and the dawn breaks, it becomes subject to relinquishment.

Ettha pana pāḷiyaṃ “gāmo ekūpacāro nānūpacāro”tiādinā (pārā. 477) avisesena mātikaṃ nikkhipitvāpi gāmanivesanaudositakhettadhaññakaraṇaārāmavihārānaṃ ekūpacāranānūpacāratā “gāmo ekūpacāro nāma ekakulassa gāmo hoti parikkhitto ca aparikkhitto cā”tiādinā (pārā. 478) parikkhittāparikkhittavasena vibhattā. Aṭṭamāḷapāsādahammiyanāvāsattharukkhamūlaajjhokāsānampi evaṃ avatvā “ekakulassa aṭṭo hoti, nānākulassa aṭṭo hotī”tiādinā (pārā. 484) nayena ekakulanānākulavasena ca ante “ajjhokāso ekūpacāro nāma agāmake araññe samantā sattabbhantarā ekūpacāro, tato paraṃ nānūpacāro”ti (pārā. 494) ca evaṃ ekūpacāranānūpacāratā vibhattā. Tasmā gāmādīsu parikkhittaṃ ekūpacāraṃ, aparikkhittaṃ nānūpacāranti ca aṭṭādīsu yaṃ ekakulassa, taṃ ekūpacāraṃ nānākulassa nānūpacāranti ca gahetabbaṃ. Ajjhokāsapade vuttanayena gahetabbaṃ.

Here, in the Pāli text (pārā. 477), though the outline is laid down generally as “a village with a single precinct or multiple precincts” and so forth, the single or multiple precinct nature of villages, dwellings, sheds, fields, threshing floors, gardens, and monasteries is distinguished (pārā. 478) by being enclosed or unenclosed. For sheds, halls, penthouses, boats, caravans, tree bases, and open spaces, it is not stated thus but distinguished (pārā. 484) by belonging to one household or many, and finally (pārā. 494) as “an open space with a single precinct is a non-village wilderness with seven abbhantaras around it as a single precinct; beyond that is multiple precincts.” Thus, in villages and the like, the enclosed is a single precinct, the unenclosed is multiple precincts; in sheds and the like, what belongs to one household is a single precinct, and what belongs to many is multiple precincts. The open space should be understood as stated.

Here, however, in the Pāḷi, after establishing the mātikā without distinction, with “a village has one boundary, or many boundaries,” etc. (pārā. 477), the single-boundary and multiple-boundary nature of villages, dwellings, udosita, fields, places where grain is processed, gardens, and monasteries is distinguished as “a village with one boundary means a village belonging to one family, whether it is enclosed or unenclosed,” etc. (pārā. 478), based on whether they are enclosed or not enclosed. For aṭṭa, māḷa, pāsāda, hammiya, dwellings on boats, caravans, at the foot of trees, and in the open, it is not said in this manner, but based on “an aṭṭa belonging to one family, an aṭṭa belonging to multiple families,” etc. (pārā. 484), and the single-family and multiple-family distinction. Finally, for “open air having one boundary means, in a non-village forest area, seven abbhantaras all around constitute a single boundary; beyond that, it has multiple boundaries” (pārā. 494), the single-boundary and multiple-boundary nature is thus differentiated. Therefore, among villages and other locations, that which is enclosed has a single boundary and what is not enclosed has many boundaries. And among aṭṭa and others, that which is for a single family has a single boundary and that which is for multiple families has many boundaries. In the case of the open air, it should be understood in the way that has been explained.

Bhikkhusammutiyāññatrāti yaṃ gilānassa bhikkhuno cīvaraṃ ādāya pakkamituṃ asakkontassa ñattidutiyena kammena avippavāsasammuti dīyati, taṃ ṭhapetvāti attho. Laddhasammutikassa pana yāva rogo na vūpasammati, tasmiṃ vūpasante añño vā kuppati, anāpattiyeva.

“Bhikkhusammutiyāññatrā” means except for the agreement of bhikkhus, where a sick bhikkhu unable to depart with his robe is granted a resolution of non-separation by a motion and seconding—this is the meaning. For one who has received such agreement, as long as the illness persists or another arises after it subsides, there is no offense.

Bhikkhusammutiyāññatrāti: except for the case where a sick monk, who is unable to depart taking his robes, is given exemption from absence by a formal act of ñattidutiya, this is the meaning. For the one who has received the consent, however, until the illness subsides, or when it has subsided, if another illness arises, there is no offense.

49. “Anujānāmi, bhikkhave, kaṇḍuppaṭicchādiṃ yāva ābādhā adhiṭṭhātuṃ, tato paraṃ vikappetuṃ. Vassikasāṭikaṃ vassānaṃ cātumāsaṃ adhiṭṭhātuṃ, tato paraṃ vikappetu”nti (mahāva. 358) vuttattā rogapariyantā kaṇḍuppaṭicchādi, vassānapariyantā vassikasāṭikāti attho. Sesāti ticīvarādayo kālavasena apariyantikāti attho.

49. Since it is said, “I allow, bhikkhus, the itch-covering cloth (kaṇḍuppaṭicchādi) to be determined for as long as the affliction lasts, and thereafter to be relinquished; the rains cloth (vassikasāṭika) to be determined for the four months of the rainy season, and thereafter to be relinquished” (mahāva. 358), the kaṇḍuppaṭicchādi is limited by the affliction, and the vassikasāṭika by the rainy season—this is the meaning. “Sesā” refers to the triple robe and others, which are apariyantikā (unlimited) by time—this is the meaning.

49. It has been said, “I allow you, monks, to keep the itch-cloth as long as the illness, and after that, to share it. The rainy season cloth is to be kept for the four months of the rains, after that, to be shared” (mahāva. 358); Thus, the itch-cloth is for the duration of the illness, the rainy season cloth is for the duration of the rains, this is the meaning. Sesāti: The rest, the three robes, etc, are apariyantikāti, without limit, depending on the time, this is the meaning.

50. Paccattharaṇādittayaṃ sadasampi adasampi rattampi arattampi ādiṇṇakappampi anādiṇṇakappampi labbhatīti attho. Nisīdananti nisīdanañca rattaṃ anādiṇṇakappañca labbhatīti adhippāyo. Paccattharaṇaparikkhāramukhapuñchanacoḷāni pana nīlampi pītakampi lohitakampi pupphadasādikampi vaṭṭanti, tasmā “sadasampī”tiādi vuttaṃ. Evarūpaṃ pana nivāsetuṃ vā pārupituṃ vā na vaṭṭati, kevalaṃ paccattharaṇādivasena adhiṭṭhānamattaṃ kātuṃ vaṭṭati.

50. The triad of bedspread (paccattharaṇa) and so forth may be obtained whether dyed or undyed, colored or uncolored, processed or unprocessed—this is the meaning. “Nisīdana” means a sitting cloth, which may also be dyed and unprocessed—this is the intent. However, bedspreads, accessories, and face-wiping cloths may be blue, yellow, red, or decorated with floral patterns and the like, and thus it is said, “sadasampī” and so forth. Such items, however, may not be worn or draped; they are permissible only for determination as bedspreads and the like.

50. The meaning is that the three items, beginning with the spread-cloth, can be obtained whether they have a border or not, whether they are dyed or not, and whether they have undergone the kappa procedure or not. Nisīdana means that a sitting cloth that is dyed and has not undergone the kappa procedure can also be obtained. However, spread-cloths, accessory cloths, and face-towels can be blue, yellow, red, or have flower-garland patterns, and so on; therefore, it is said, “even with a border,” and so forth. But it is not proper to wear or wrap oneself in such a cloth; it is only proper to designate them solely for the purpose of spread-cloths and the like.

51. Ticīvaraṃ kaṇḍuppaṭicchādi vassikasāṭikāti idaṃ pana sesacīvarapañcakaṃ adasaṃ rajitaṃyeva kappati, tañca ādiṇṇakappamevāti attho. Sadasaṃva nisīdananti idaṃ pana pubbe “sadasampī”ti ettha vuttattā adasampi nisīdanaṃ vaṭṭatīti sammohanivāraṇatthaṃ vuttanti vadanti.

51. The triple robe (ticīvara), itch-covering cloth (kaṇḍuppaṭicchādi), and rains cloth (vassikasāṭika)—this fivefold set of remaining robes—is permissible only when undyed and processed—this is the meaning. “Sadasaṃ va nisīdana” means that, since it was previously stated under “sadasampī,” a sitting cloth (nisīdana) may also be undyed; this is said to dispel confusion, according to some.

51. However, this set of five remaining robes, consisting of the three robes, the itch-covering cloth, and the rains bathing cloth, is suitable only when it is borderless and dyed, and that, too, only when it has undergone the kappa procedure. And a bordered sitting cloth – however, this is said to prevent confusion, as it was previously stated in the context of “even with a border,” implying that even a borderless sitting cloth is allowable.

52. Anadhiṭṭhitanti ticīvarādivasena anadhiṭṭhitaṃ. Anissaṭṭhaṃ nāma aññesaṃ avissajjitaṃ, taṃ pana vikappetvā paribhuñjitabbanti attho.

52. “Anadhiṭṭhita” means not determined as part of the triple robe or similar. “Anissaṭṭhaṃ” means not given away to others; such a robe should be relinquished and used—this is the meaning.

52. Not designated means not designated as one of the three robes and so on. Not relinquished means not given away to others; the meaning is that one may use it after making it allowable through vikappanā.

Idāni vikappanupagassa pamāṇaṃ heṭṭhimaparicchedena dassetuṃ “hatthadīgha”ntiādimāha. Tattha “anujānāmi, bhikkhave, āyāmena aṭṭhaṅgulaṃ sugataṅgulena caturaṅgulavitthataṃ pacchimaṃ cīvaraṃ vikappetu”nti (mahāva. 358) vuttattā dīghato ekahatthaṃ puthulato upaḍḍhahatthaṃ vikappetabbanti adhippāyo.

Now, to show the measure of what is suitable for relinquishment with a minimum limit, “hatthadīgha” and so forth is stated. Therein, since it is said, “I allow, bhikkhus, a minimum robe for relinquishment measuring eight fingers (aṅgula) in length by the Sugata’s finger and four fingers in width” (mahāva. 358), it should be relinquished as one hand in length and half a hand in width—this is the intent.

Now, in order to show the lower limit for the size of something that hasn’t undergone the vikappanā procedure, he speaks, beginning with “one hand-span long.” There, because it is said, “Monks, I allow you to make allowable through vikappanā the last [smallest] robe that is eight fingerbreadths in length by the Sugata fingerbreadth, and four fingerbreadths in width” (Mahāva. 358), the intention is that it may be made allowable [through vikappanā] if it is one hand-span in length and half a hand-span in width.

53. Ticīvarassāti vinayaticīvarassa, na dhutaṅgaticīvarassa. Tassa pana imesu navasu cīvarattayameva labbhati, na aññaṃ labbhati. Sabbametanti sabbaṃ adhiṭṭhānavidhānañca pariharaṇavidhānañcāti attho. Parikkhāracoḷiyo sabbanti ticīvarādikaṃ navavidhampi cīvaraṃ. Tathā vatvāti “parikkhāracoḷa”nti vatvā. Adhiṭṭhatīti adhiṭṭhāti. Kiṃ pana ticīvaraṃ parikkhāracoḷaṃ adhiṭṭhātuṃ vaṭṭatīti? Āma vaṭṭati, “parikkhāracoḷaṃ nāma pāṭekkaṃ nidhānamukhametanti ticīvaraṃ parikkhāracoḷaṃ adhiṭṭhahitvā paribhuñjituṃ vaṭṭati. Udositasikkhāpade pana ticīvaraṃ adhiṭṭhahitvā pariharantassa parihāro vutto”ti aṭṭhakathāyaṃ (pārā. aṭṭha. 2.469) vuttaṃ, tasmā ticīvaraṃ parikkhāracoḷaṃ adhiṭṭhahantena paccuddharitvā puna adhiṭṭhātabbaṃ.

53. “Ticīvarassā” refers to the triple robe of the Vinaya, not the triple robe of the ascetic practice (dhutaṅga). For the latter, only the three robes among these nine are obtainable, not others. “Sabbameta” means all this—the method of determination and the method of use—this is the meaning. “Parikkhāracoḷiyo sabba” refers to all nine types of robes, including the triple robe and others. “Tathā vatvā” means “by saying ‘accessory cloths.’” “Adhiṭṭhatī” means “he determines.” But is it permissible to determine the triple robe as an accessory cloth? Yes, it is permissible. It is stated in the commentary (pārā. aṭṭha. 2.469), “An accessory cloth is individually an entry point; thus, it is permissible to determine and use the triple robe as an accessory cloth. However, in the lodging rule, the use is explained for one who determines and uses the triple robe.” Therefore, when determining the triple robe as an accessory cloth, it should be relinquished and then re-determined.

53. Of the triple robe means of the Vinaya triple robe, not of the dhutaṅga triple robe. For the latter (dhutaṅga), only these three of the nine robes are allowed; nothing else is allowed. All this means all the methods of designation and handling. All accessory cloths mean all nine types of robes, such as the triple robe, and so on. Having said thus, having said “accessory cloth”. He designates means he performs the designation. But is it permissible to designate the triple robe as an accessory cloth? Yes, it is, “the term ‘accessory cloth’ signifies an additional repository, hence it is permissible to use the triple robe after designating it an accessory cloth. Further, in the Udosita training rule, the commentary (Pārā. Aṭṭha. 2.469) states that there is the management, for the person who handles the triple robe after designating it,” therefore a person designating the triple robe as an accessory cloth should withdraw the designation and then re-designate it.

54. Idāni etesaṃ adhiṭṭhānavijahanākāraṃ dassetuṃ “acchedavissajjanagāhavibbhamā”tiādi vuttaṃ. Tattha acchedoti corādīhi acchindanaṃ. Vissajjananti aññesaṃ dānaṃ. Kathaṃ pana dinnaṃ, kathaṃ gahitaṃ sudinnaṃ suggahitañca hotīti? Sace “idaṃ tuyhaṃ demi dadāmi dajjāmi oṇojemi pariccajāmi nissajjāmi vissajjāmī”ti vā “itthannāmassa demi…pe… vissajjāmī”ti vā vadati, sammukhāpi parammukhāpi dinnaṃyeva hoti. “Tuyhaṃ gaṇhāhī”ti vutte “mayhaṃ gaṇhāmī”ti vadati, sudinnaṃ suggahitañca. “Tava santakaṃ karohi, tava santakaṃ hotu, tava santakaṃ karissatī”ti vutte “mamasantakaṃ karomi, mama santakaṃ hotu, mama santakaṃ karissāmī”ti vadati, duddinnaṃ duggahitañca. Sace pana “tava santakaṃ karohī”ti vutte “sādhu, bhante, mayhaṃ gaṇhāmī”ti gaṇhāti, suggahitaṃ.

54. Now, to show the manner of abandoning determination, “acchedavissajjanagāhavibbhamā” and so forth is said. Therein, “acchedo” means not being cut by thieves or the like. “Vissajjana” means giving to others. How is it given, and how is it taken, so that it is well-given and well-taken? If one says, “I give this to you, I offer, I donate, I present, I relinquish, I release, I give away,” or “I give to so-and-so… I give away,” whether in person or indirectly, it is indeed given. If, when told, “Take it for yourself,” one says, “I take it for myself,” it is well-given and well-taken. If one says, “Make it your property, let it be your property, it will be your property,” and the other says, “I make it my property, let it be my property, I will make it my property,” it is poorly given and poorly taken. However, if told, “Make it your property,” and one says, “Very well, venerable sir, I take it for myself,” and takes it, it is well-taken.

54. Now, to show the manner of designation and relinquishment of these, it is said, “loss, relinquishment, taking, and destruction,” and so forth. Here, loss is being robbed by thieves and the like. Relinquishment is giving to others. But how is it considered well-given when given, and how is it considered well-received when received? If one says, “I give this to you, I offer, I bestow, I grant, I relinquish, I surrender, I give away,” or, “I give to so-and-so… (as before) … I give away,” whether in one’s presence or absence, it is considered given. When it is said, “Take this for yourself,” and one replies, “I take this for myself,” it is well-given and well-received. If it is said, “Make it yours, let it be yours, it will be yours,” and one replies, “I make it mine, let it be mine, it will be mine,” it is badly given and badly received. But if it is said, “Make it yours,” and one replies, “Very well, venerable sir, I will take it for myself,” and takes it, it is well-received.

Gāhoti vissāsaggāho (pārā. aṭṭha. 1.131). So pana evaṃ veditabbo – “anujānāmi, bhikkhave, pañcahaṅgehi samannāgatassa vissāsaṃ gahetuṃ. Sandiṭṭho ca hoti, sambhatto ca, ālapito ca, jīvati ca, jānāti ca ’gahite me attamano bhavissatī”’ti (mahāva. 356). Tattha sandiṭṭhoti diṭṭhamattakamitto. Sambhattoti daḷhamitto. Ālapitoti “mama santakaṃ yaṃ icchasi, taṃ gaṇheyyāsi, āpucchitvā gahaṇe kāraṇaṃ natthī”ti vutto. Jīvatīti anuṭṭhānaseyyāya sayitopi yāva jīvitindriyupacchedaṃ na pāpuṇāti. Gahite ca attamanoti gahite ca tuṭṭhacitto. Evarūpassa santakaṃ “gahite me attamano bhavissatī”ti jānantena gahetuṃ vaṭṭati. Anavasesapariyādānavasena cetāni pañca aṅgāni vuttāni, vissāsaggāho pana tīhi aṅgehi ruhati. Kathaṃ? Sandiṭṭho jīvati gahite attamano, sambhatto jīvati gahite attamano, ālapito jīvati gahite attamanoti evaṃ.

Gāho means “taking with confidence” (pārā. aṭṭha. 1.131). This is to be understood as follows: “I allow you, bhikkhus, to take with confidence from one endowed with five qualities: he is seen, he is well-acquainted, he is spoken to, he is alive, and he knows ‘he will be pleased when I take’” (mahāva. 356). Here, sandiṭṭho means a friend merely seen. Sambhatto means a firm friend. Ālapito means one who has been told, “Take whatever of mine you wish; there is no need to ask before taking.” Jīvatī means alive, even if lying in bed without rising, as long as the faculty of life is not cut off. Gahite ca attamano means pleased in mind when it is taken. It is permissible to take from the possessions of such a person, knowing “he will be pleased when I take,” with these five qualities fully encompassing the act. However, vissāsaggāho (taking with confidence) is established with three qualities. How so? One who is seen, alive, and pleased when taken from; one who is well-acquainted, alive, and pleased when taken from; one who is spoken to, alive, and pleased when taken from—thus it is.

Gāho means taking by trust (pārā. aṭṭha. 1.131). It should be understood in this way: “I allow, monks, taking by trust of one possessing five qualities. He is a seen one, a trusted one, one who has given permission, is living, and one knows ‘he will be pleased if I take it’” (mahāva. 356). Therein, sandiṭṭho means a friend who has only been seen. Sambhatto means a close friend. Ālapito means one who has said, “You may take whatever of mine you wish; there is no need to ask permission before taking.” Jīvatī means, even if lying down in a non-rising posture, he has not yet reached the cutting off of the life faculty. Gahite ca attamano means he is pleased if it is taken. It is proper for one who knows, “He will be pleased if I take it,” to take possession of such a person’s belonging. These five factors are stated in terms of non-leaving-out-and-taking-everything, but taking on trust rises with three factors. How? One who is seen is living, is pleased when it is taken; one who is trusted is living, is pleased when it is taken; one is who has given permission is living, is pleased when it is taken; thus.

Yo pana jīvati, na ca gahite attamano hoti, tassa santakaṃ vissāsabhāvena gahitampi puna dātabbaṃ. Dadantena matakadhanaṃ tāva ye tassa dhane issarā gahaṭṭhā vā pabbajitā vā, tesaṃ dātabbaṃ. Yo pana paṭhamaṃyeva “suṭṭhu kataṃ tayā mama santakaṃ gaṇhantenā”ti vacībhedena vā cittuppādamattena vā anumoditvā pacchā kenaci kāraṇena kupito, so paccāharāpetuṃ na labhati. Yopi adātukāmo, cittena pana adhivāseti, na kiñci vadati, sopi puna paccāharāpetuṃ na labhati. Yo pana “mayā tumhākaṃ santakaṃ gahita”nti vā “paribhutta”nti vā vutte nādhivāseti, “paṭidehī”ti bhaṇati, so paccāharāpetuṃ labhati.

But if one is alive and not pleased when something is taken, even if taken with confidence, it must be returned to him. When returning it, if it is the property of a deceased person, it should be given to those who have authority over his property, whether laypeople or monastics. However, if someone initially approves, either by words saying, “You have done well by taking my possession,” or by mere mental consent, and later becomes angry for some reason, he cannot demand it back. Also, one who does not wish to give but consents in mind without saying anything cannot later demand it back. But if, when told, “I have taken your possession” or “I have used it,” he does not consent and says, “Give it back,” he can demand it back.

But if someone is living, but is not pleased when something is taken, even if that item was taken from him on the basis of trust, it must be returned. When returning the property of a deceased, it should be given to those who have authority over his property, either householders or renunciants. But someone who initially rejoices, either with words like, “You have done well in taking what is mine,” or with mere mental approval, and later becomes angry due to some reason, he cannot demand it back. He, who does not wish to give, but mentally consents and does not say anything, also cannot reclaim it later. But he who, when told, “I have taken what is yours,” or “I have used what is yours,” does not consent and says, “Return it,” is able to demand it back.

Vibbhamāti iminā bhikkhuniyāyeva adhiṭṭhānavijahanaṃ gahitaṃ hoti. Sā pana yadā vibbhamati, tadā assamaṇī hoti. Bhikkhu pana vibbhamantopi yāva sikkhaṃ na paccakkhāti, tāva bhikkhuyevāti adhiṭṭhānaṃ na vijahatīti. Liṅgasikkhāti liṅgaparivattanañca sikkhāpaccakkhānañcāti attho. Sabbesūti navasu cīvaresu. Adhiṭṭhānaviyogakāraṇāti adhiṭṭhānavijahanakāraṇā, imesu aññatarena adhiṭṭhānaṃ vijahatīti attho.

Vibbhamā indicates that only a bhikkhunī’s relinquishment of determination (adhiṭṭhāna) is meant here. When she disrobes (vibbhamati), she becomes a non-ascetic (assamaṇī). But a bhikkhu, even when disrobing (vibbhamantopi), remains a bhikkhu until he formally rejects the training (sikkhaṃ na paccakkhāti), and thus does not relinquish his determination. Liṅgasikkhā means the changing of gender and the rejection of training. Sabbesū refers to all nine robes. Adhiṭṭhānaviyogakāraṇā means causes for the relinquishment of determination; the meaning is that determination is relinquished by one of these causes.

Vibbhamāti, by this is taken the abandonment of the determination by a bhikkhunī herself. But when she disrobes, she is a non-ascetic. However, a bhikkhu, even though he is disrobing, until he has rejected the training, is a bhikkhu, and does not abandon his determination. Liṅgasikkhāti means both changing of the (monastic) sign and the rejection of the training. Sabbesūti, in all the nine robes. Adhiṭṭhānaviyogakāraṇāti, the causes for the detachment of the determination. The determination is abandoned with any one of these, is the meaning.

Kiñca bhiyyo (pārā. aṭṭha. 2.469) – ticīvarassa pana vinibbiddhachiddañca adhiṭṭhānavijahanaṃ karotīti attho. Tattha saṅghāṭiuttarāsaṅgānaṃ dīghantato vidatthippamāṇassa tiriyantato aṭṭhaṅgulappamāṇassa padesassa orato kaniṭṭhaṅgulinakhapiṭṭhippamāṇakaṃ chiddaṃ adhiṭṭhānaṃ bhindati. Antaravāsakassa dīghantato vidatthippamāṇasseva tiriyantato caturaṅgulappamāṇassa padesassa orato chiddaṃ adhiṭṭhānaṃ bhindati, parato pana na bhindati. Tasmā chidde jāte ticīvaraṃ atirekacīvaraṃ hoti, sūcikammaṃ katvā puna adhiṭṭhātabbaṃ. Itaresaṃ pana chiddena vijahanaṃ nāma natthi. Yo pana ticīvarepi dubbalaṭṭhāne paṭhamaṃ aggaḷaṃ datvā pacchā dubbalaṭṭhānaṃ chinditvā apaneti, adhiṭṭhānaṃ na bhijjati. Maṇḍalaparivattanepi eseva nayo. Yo pana ubho koṭiyo majjhe karonto sace paṭhamaṃ chinditvā pacchā ghaṭeti, adhiṭṭhānaṃ vijahati, atha ghaṭetvā chindati, na vijahati. Rajakehi dhovāpetvā setakaṃ karontassāpi na vijahati eva.

What more (pārā. aṭṭha. 2.469)—the meaning is that it also causes the relinquishment of determination for the three robes when there is a pierced hole. Here, for the outer robe (saṅghāṭi) and upper robe (uttarāsaṅga), a hole measuring one vidatthi (span) in length and eight aṅgulas (fingers) in width, if it is closer than the size of the back of the little fingernail, breaks the determination. For the inner robe (antaravāsaka), a hole measuring one vidatthi in length and four aṅgulas in width, if it is on the inner side, breaks the determination, but not if it is on the outer side. Therefore, when a hole arises, the three robes become extra robes (atirekacīvara), and after repairing them with needlework, they must be determined again. For other robes, however, there is no relinquishment due to a hole. If one first places a patch on a weak spot in the three robes and then cuts away the weak area, the determination is not broken. The same applies to circular repairs. If one joins both ends in the middle, cutting first and then joining breaks the determination, but joining first and then cutting does not. Even when washed and whitened by dyers, it does not break.

Furthermore (pārā. aṭṭha. 2.469) – In the case of the triple robe, a pierced hole also causes abandonment of the determination. Therein, regarding the outer and upper robes, a hole of the smallest size, a little finger’s nail’s width below an area extending a hand-span in length, and eight fingerbreadths across, breaks the determination. In the case of the lower robe, a hole below an area extending a hand-span in length and four fingerbreadths in width breaks the determination, but beyond that it does not. Therefore, when a hole arises, the triple robe becomes an extra robe, it must have needlework and then be determined again. For the other robes, there is no such thing as abandonment due to a hole. However, in the triple robe as well, if someone first reinforces a weak spot and later cuts out and removes the weakened area, the determination is not broken. The same principle applies to mending patches. But if one first cuts and then joins both ends, keeping them in the middle, he abandons the determination; if he joins and then cuts, he does not abandon it. Even if one has it washed by laundrymen and made white, he does not abandon it.

55. Idāni akappiyacīvarāni dassetuṃ “kusavākaphalakānī”tiādi āraddhaṃ. Tattha kusacīraṃ (mahāva. 371; mahāva. aṭṭha. ) nāma kuse ganthetvā katacīvaraṃ. Vākacīraṃ nāma tāpasānaṃ vakkalaṃ. Phalakacīraṃ nāma phalakāni sibbitvā katacīvaraṃ. Kesakambalanti kesehi tantaṃ vāyitvā katakambalaṃ. Vālakambalanti camaravālehi vāyitvā katakambalaṃ. Ulūkapakkhanti ulūkasakuṇassa pakkhehi katanivāsanaṃ. Ajinakkhipanti salomaṃ sakhuraṃ ajinamigacammaṃ. Imesu sattasu vatthesu yaṃ kiñci dhārayato thullaccayanti attho. Yathā imesu thullaccayaṃ, tathā akkanāḷaṃ nivāsentassa. Akkanāḷaṃ nāma akkadaṇḍe vākādīhi ganthetvā katacīvaraṃ. “Na bhikkhave akkanāḷaṃ nivāsetabbaṃ, yo nivāseyya, āpatti thullaccayassā”ti (mahāva. 371) hi vuttaṃ.

55. Now, to show improper robes, it begins with “kusavākaphalakānī” and so forth. Here, kusacīraṃ (mahāva. 371; mahāva. aṭṭha.) means a robe made by weaving kusa grass. Vākacīraṃ means the bark cloth of ascetics. Phalakacīraṃ means a robe made by sewing together wooden boards. Kesakambala means a blanket woven from human hair. Vālakambala means a blanket woven from animal hair such as that of the chamara deer. Ulūkapakkha means a garment made from the feathers of an owl. Ajinakkhipa means a hide with hair, such as deer skin. Wearing any of these seven materials incurs a thullaccaya (grave offense). Just as these incur a thullaccaya, so does wearing an akkanāḷa. Akkanāḷa means a robe made by weaving bark or similar materials onto a staff of akkha wood. It is said, “Bhikkhus, an akkanāḷa should not be worn; whoever wears it commits a thullaccaya” (mahāva. 371).

55. Now, to show the unsuitable robes, the text begins with “kusavākaphalakānī” and so on. Here, kusacīraṃ (Mahāva. 371; Mahāva. Aṭṭha.) means a robe made by weaving kusa grass. Vākacīraṃ refers to the bark cloth of ascetics. Phalakacīraṃ means a robe made by sewing together pieces of bark. Kesakambalanti is a blanket made by weaving thread from hair. Vālakambalanti is a blanket made by weaving the hair of a yak. Ulūkapakkhanti is a lower garment made from the feathers of an owl. Ajinakkhipanti is the skin of a deer or goat, with the hair and hooves still attached. The meaning is that whoever wears any of these seven types of clothing commits a grave offense (thullacca). Just as there is a grave offense in these cases, so also for one who wears akkanāḷa. Akkanāḷaṃ is a type of robe made by weaving bark, etc., on an akka stalk. It is said, “Monks, you should not wear akkanāḷa; whoever wears it commits a grave offense (thullaccaya)” (Mahāva. 371).

56. Kadalerakakkadusse potthake cāpīti ettha kadalierakaakkamakacivākehi katāni vatthāni evaṃ vuttānīti veditabbāni. Etesu potthakoyeva pāḷiyaṃ āgato, itarāni taggatikattā aṭṭhakathāsu paṭikkhittāni. Imesu catūsupi dukkaṭameva. “Na bhikkhave naggiyaṃ titthiyasamādānaṃ samādiyitabbaṃ, yo samādiyeyya, āpatti thullaccayassā”ti (mahāva. 370) vuttattā naggiyampi na kappati eva. Sabbameva nīlakaṃ sabbanīlakaṃ. Evaṃ sesesupi. Ettha nīlaṃ umāpupphavaṇṇaṃ hoti . Mañjeṭṭhakaṃ mañjeṭṭhakavaṇṇameva. Pītakaṃ kaṇikārapupphavaṇṇaṃ. Lohitakaṃ jayasumanapupphavaṇṇaṃ. Kaṇhakaṃ addāriṭṭhakavaṇṇaṃ.

56. Kadalerakakkadusse potthake cāpi—here, it should be understood that robes made from banana fiber (kadalieraka), akkamaka, and cloth, as well as canvas (potthaka), are meant. Of these, only potthaka** is mentioned in the Pāḷi, while the others are prohibited in the commentaries (aṭṭhakathāsu) due to their association. Wearing any of these four incurs only a dukkaṭa (minor offense). It is said, “Bhikkhus, the naked practice of sectarians should not be undertaken; whoever undertakes it commits a thullaccaya” (mahāva. 370), so nakedness is also not permissible. Sabbameva nīlakaṃ means entirely blue (sabbanīlakaṃ). The same applies to the others. Here, nīlaṃ is the color of the umā flower. Mañjeṭṭhakaṃ is the color of mañjeṭṭhaka itself. Pītakaṃ is the color of the kaṇikāra flower. Lohitakaṃ is the color of the jayasumana flower. Kaṇhakaṃ is the color of dark charcoal.

56. Kadalerakakkadusse potthake cāpīti, in this context, the cloths made from banana fiber, eraka grass, and akka fiber robes are to be understood as having been mentioned in this way. Of these, only potthaka is mentioned in the Pāḷi. The others were prohibited in the commentaries because they follow that same reasoning. For all four of these, there is only a minor offense (dukkaṭa). It is also not permitted to be naked as it is stated “Monks, you should not practice the nakedness practiced by other sectarians; whoever practices it, commits a grave offense” (Mahāva. 370). All cloth that is entirely blue is called sabbanīlaka. The same applies to the others. Herein, nīlaṃ is the color of a flax flower. Mañjeṭṭhakaṃ is indeed the color of madder. Pītakaṃ is the color of a kaṇikāra flower. Lohitakaṃ is the color of a jayasumana flower. Kaṇhakaṃ is the color of an addāriṭṭhaka fruit.

57. Mahāraṅgaṃ nāma satapadipiṭṭhivaṇṇaṃ. Mahānāmaṃ nāma rattasambhinnavaṇṇaṃ hoti. Padumapupphavaṇṇantipi vuttaṃ, mandarattanti attho. Tirīṭaketi rukkhatace. Acchinnadīghadasaketi sabbaso acchinnadasake ca majjhe chinnadasake cāti attho. Aññamaññaṃ saṃsibbitvā katadasaṃ phaladasaṃ nāma. Ketakapupphādipupphasadisāhi dasāhi yuttaṃ pupphadasaṃ nāma. Etesupi “potthake cāpī”ti ettha vuttaapi-saddena dukkaṭanti veditabbaṃ. Tathāti yathā etesu kadalidussādīsu pupphadasāvasānesu dukkaṭaṃ, tathā kañcukaveṭhanesupi yaṃ kiñci dhārentassa dukkaṭanti attho.

57. Mahāraṅgaṃ means the color of a centipede’s back. Mahānāmaṃ means a color mixed with red; it is also said to be the color of the lotus flower, meaning mandaratta. Tirīṭake means tree bark. Acchinnadīghadasake means uncut long hems or hems cut in the middle. A hem sewn together mutually is called phaladasaṃ. A hem adorned with flower-like edges resembling ketaka flowers and so forth is called pupphadasaṃ. In these too, as stated in “potthake cāpi,” the word “api” indicates a dukkaṭa. Tathā means that just as there is a dukkaṭa in these—banana cloth, flower hems, and so forth—so too there is a dukkaṭa for wearing any kind of bodice (kañcuka) or wrapping (veṭhana).

57. Mahāraṅgaṃ is the color of a centipede’s back. Mahānāmaṃ is a mixed red color. It is also said to be the color of a lotus flower, meaning dark red. Tirīṭaketi refers to the bark of a tree. Acchinnadīghadasaketi means both those with completely uncut fringes and those with fringes cut in the middle. A fringe made by sewing together different pieces is called phaladasaṃ. That which is adorned with fringes resembling ketaka flowers and other flowers is called pupphadasaṃ. Regarding these, too, it should be understood that a minor offense is incurred, by the word “api” as stated in the phrase “potthake cāpī”. Tathāti means that just as a minor offense is incurred in these kadali-cloths and so forth, up to flower-fringed robes, so too, whoever wears any type of bodice or turban incurs a minor offense.

Etesu pana ayaṃ vinicchayo (mahāva. aṭṭha. 372) – sabbanīlakādīni rajanāni vametvā puna rajitvā dhāretabbāni, na sakkā ce vametuṃ, paccattharaṇādīni vā kāretabbāni, tipaṭṭacīvarassa majjhe vā dātabbāni. Acchinnadasakādīni dasā chinditvā dhāretabbāni. Kañcukaṃ vijaṭetvā rajitvā paribhuñjitabbaṃ. Veṭhanepi eseva nayo. Tirīṭakaṃ pādapuñchanaṃ kātabbaṃ. Sabbanti imaṃ vuttappakāraṃ kusacīrādikaṃ akappiyacīvaraṃ acchinnacīvaro labhatīti attho. Vuttampi cetaṃ parivāre.

The decision regarding these (mahāva. aṭṭha. 372)—robes entirely blue (sabbanīlakaṃ) and so forth should be dyed again after removing the dye; if the dye cannot be removed, they should be made into spreads or given for the middle of a triple robe. Hems like acchinnadasaka should be cut and then worn. A bodice (kañcuka) should be unraveled, dyed, and used. The same applies to wrappings (veṭhana). Tirīṭaka should be made into a foot-wiper. Sabba means that a monk without a robe receives this type of improper robe, such as kusacīra, as stated. This is also said in the Parivāra.

However, regarding these, this is the determination (Mahāva. Aṭṭha. 372): The all-blue and other dyes should be removed and re-dyed before wearing. If it is not possible to remove them, they should be made into floor coverings and so forth, or placed in the middle of a triple-layered robe. The uncut fringes and so forth should be cut off before wearing. The bodice should be untangled, dyed, and then used. The same method applies to turbans. The tirīṭaka should be made into a foot-wiping cloth. Sabbanti, means that this type of unsuitable robe, beginning with the kusa-grass robe and so on, which has been described, is obtained by one who has uncut robes. And this has been stated in the Parivāra.

Ayañhi pañho acchinnacīvarabhikkhuṃ sandhāya vutto, tasmā hi yaṃ kiñci akappiyacīvaraṃ nivāsetvā vā pārupitvā vā acchinnacīvarakena aññaṃ pariyesitabbaṃ. Ettha pana “idha pana, bhikkhave, manussā nissīmagatānaṃ bhikkhūnaṃ cīvaraṃ denti ’imaṃ cīvaraṃ itthannāmassa demā’ti, anujānāmi, bhikkhave, sādituṃ, na tāva taṃ gaṇanūpagaṃ, yāva na hatthaṃ gacchatī”ti (mahāva. 259) vuttattā yāva āharitvā taṃ na dinnaṃ, “tumhākaṃ, bhante, cīvaraṃ uppanna”nti pahiṇitvā vā nārocitaṃ, tāva gaṇanaṃ na upeti, anadhiṭṭhitaṃ vaṭṭati. Pattepi eseva nayo. Ānetvā dinne vā ārocite vā parihāro natthi, dasāhaṃ adhiṭṭhātabbaṃ. Cīvaravinicchayo.

This question was stated with reference to a monk without a robe (acchinnacīvarabhikkhu); therefore, whatever improper robe is worn or wrapped around by one without a robe, another should be sought. Here, it is said, “Here, bhikkhus, people give a robe to monks outside the boundary, saying, ‘We give this robe to so-and-so.’ I allow you, bhikkhus, to accept it; it does not yet come under calculation until it reaches your hands” (mahāva. 259). Thus, until it is brought and given, or until it is announced, “A robe has arisen for you, venerable sirs,” having been sent, it does not come under calculation, and it is permissible without determination (anadhiṭṭhita). The same applies to a bowl. Once brought and given or announced, there is no exemption; it must be determined within ten days. This is the decision regarding robes.

This question was asked concerning a monk whose robe was not destroyed, therefore whatever unsuitable robe, having worn or covered, another should be sought by the one whose robe was not destroyed. But here, because it was said, “Here, monks, people give robes to monks who have gone beyond the boundary, saying, ‘We give this robe to so-and-so.’ I allow, monks, to enjoy it, but it does not count, until it reaches the hand” (Mahāva. 259), until it has been brought and given, or a message sent, “Reverend Sirs, a robe has arisen for you”, it has not been announced, it does not count, and it is permitted not to be determined. In the case of the bowl, the same principle applies. When brought and given, or when announced, there is no exception; it must be determined for ten days. The determination of robes.

4. Rajananiddesavaṇṇanā

4. Explanation of the Dyeing Section

4. Explanation of the Description of Dyes.

58. Idāni tesaṃ cīvarānaṃ rajanavidhānaṃ dassetuṃ “rajanāni cā”ti vuttaṃ. Tattha “anujānāmi, bhikkhave, cha rajanāni mūlarajanaṃ khandharajanaṃ tacarajanaṃ pattarajanaṃ puppharajanaṃ phalarajana”nti (mahāva. 344) evaṃ bhagavatā anuññātattā “chappakārāni anuññātāni satthunā”ti vuttaṃ.

58. Now, to show the method of dyeing those robes, it is said, “rajanāni cā”. Here, “I allow you, bhikkhus, six kinds of dyes: root dye, trunk dye, bark dye, leaf dye, flower dye, and fruit dye” (mahāva. 344). Since this was permitted by the Blessed One, it is said, “chappakārāni anuññātāni satthunā” (six kinds were allowed by the Teacher).

58. Now, to show the method of dyeing those robes, it is said, “and dyes”. There, because it was permitted by the Blessed One, thus: “I allow, monks, six dyes: root dye, stem dye, bark dye, leaf dye, flower dye, fruit dye” (Mahāva. 344), it is said, “six kinds were permitted by the Teacher”.

59. Tattha mūleti mūlarajaneti attho. Haliddiṃ vivajjiya sabbaṃ labbhanti sambandho. Evaṃ sesesupi. Tuṅgahārako nāma eko sakaṇṭakarukkho, tassa haritālavaṇṇaṃ khandharajanaṃ hoti. Gihiparibhuttaṃ pana allipattena ekavāraṃ rajituṃ vaṭṭati. Phalarajane akappiyaṃ nāma natthi, sabbaṃ vaṭṭatīti. Rajanavinicchayo.

59. Here, mūle means root dye (mūlarajana). Excluding turmeric (haliddi), all are permissible—this is the connection. The same applies to the others. Tuṅgahārako is a certain thorny tree; its trunk dye is the color of arsenic. That used by laypeople may be dyed once with wet leaves. In fruit dye, there is nothing improper; all are permissible. This is the decision regarding dyeing.

59. There, “in the root” means root dye. Except turmeric, everything is obtained, connection. Thus, in the remaining cases. There is a thorny tree named Tuṅgahāraka, its stem dye is of a realgar color. But that used by householders is permitted to be dyed once with allipatta (dye from a specific leaf/plant). In fruit dyes, there is nothing that is not unsuitable; everything is permitted. The determination of dyes.

5. Pattaniddesavaṇṇanā

5. Explanation of the Bowl Section

5. Explanation of the Description of the Bowl

60. Idāni bhājanavikatiṃ dassetuṃ “patto cā”ti uddhaṭaṃ. Ettha pana paṭhamagāthā suviññeyyā.

60. Now, to show the types of bowls, “patto cā” is cited. Here, the first verse is easily understood.

60. Now, to show the characteristics of the vessel, “and the bowl” is mentioned. Here, the first verse is easily understood.

61. Dutiye “magadhanāḷidvayataṇḍulasādhita”nti vattabbe vibhattilopaṃ akatvā gāthābandhasukhatthaṃ “magadhe nāḷidvayataṇḍulasādhita”nti vuttaṃ, pacitanti attho. Ettha (pārā. 602; pārā. aṭṭha. 2.602; kaṅkhā. aṭṭha. pattasikkhāpadavaṇṇanā) magadhanāḷi nāma aḍḍhaterasapalaṃ gaṇhāti. Odananti ettha sabbappakārasampannaṃ avassāvitodanaṃ gahetabbaṃ. Odanassa catutthabhāgappamāṇaṃ nātighanaṃ nātitanukaṃ hatthahāriyamuggasūpañca ālopassa ālopassa anurūpaṃ yāva carimakālopappahonakaṃ macchamaṃsādibyañjanañca yo patto gaṇhāti, so ukkaṭṭho nāmāti attho. Sappitelatakkarasakañjikādīni pana gaṇanūpagāni na honti, tāni hi odanagatikāneva honti, neva hāpetuṃ, na vaḍḍhetuṃ sakkonti. Evametaṃ sabbaṃ pakkhittaṃ sace pattassa heṭṭhimarājisamaṃ tiṭṭhati, suttena vā hīrena vā chindantassa suttassa vā hīrassa vā heṭṭhimantaṃ phusati, ayaṃ ukkaṭṭho nāma patto. Sace taṃ rājiṃ atikkamitvā thūpīkataṃ tiṭṭhati, ayaṃ ukkaṭṭhomako nāma patto. Sace taṃ rājiṃ na sampāpuṇāti, antogatameva hoti, ayaṃ ukkaṭṭhukkaṭṭho nāma patto.

61. In the second verse, instead of saying “magadhanāḷidvayataṇḍulasādhita” with elision of case endings, it is said, “magadhe nāḷidvayataṇḍulasādhita”, meaning “cooked,” for the ease of the verse structure. Here (pārā. 602; pārā. aṭṭha. 2.602; kaṅkhā. aṭṭha. pattasikkhāpadavaṇṇanā), a magadhanāḷi holds two and a half palas. Odana means fully prepared rice that has not been left to steam. A bowl that holds rice equivalent to a fourth of that amount, neither too thick nor too thin, along with hand-carried mung bean soup suitable for each morsel up to the last, and side dishes like fish or meat sufficient for the final morsel, is called ukkaṭṭho (superior). Ghee, oil, buttermilk, vinegar, and so forth do not come under calculation; they follow the rice and cannot diminish or increase it. If all this is placed in the bowl and it stands level with the lower rim, or if cutting it with a thread or string touches the lower edge of the thread or string, this is an ukkaṭṭho bowl. If it exceeds that rim and stands heaped, it is an ukkaṭṭhomako (more than superior) bowl. If it does not reach that rim and remains within, it is an ukkaṭṭhukkaṭṭho (less than superior) bowl.

61. In the second, instead of saying “cooked with two nāḷī of Magadha rice,” without dropping the case ending, for the ease of the verse construction, it is said “cooked with two nāḷī of rice in Magadha”, meaning, cooked. Here (Pārā. 602; Pārā. Aṭṭha. 2.602; Kaṅkhā. Aṭṭha. Pattasikkhāpadavaṇṇanā) Magadha nāḷī holds thirteen and a half pala. In “Odana” (cooked rice), well-prepared, not drained cooked rice should be taken. The bowl, which can contain one-fourth part of cooked rice, neither too thick nor too thin, a hand-held muggasūpa (bean soup) and, according to each mouthful, enough fish, meat, and other side dishes until the last mouthful, that is called the superior, meaning. But ghee, oil, curds, gruel and others do not count, they become cooked rice, they cannot diminish nor increase. All these are mixed, if standing equal to the bottom line of the bowl, or by a thread or a line, when cutting, of the thread or the line, it touches the lower end, this is called a superior bowl. If it passes over that line and is heaped up, this bowl is named superior-most. If it does not reach that line, it is contained within, this bowl is called superior-superior.

62. “Majjhimo nāma patto nāḷikodanaṃ gaṇhātī”ti vuttattā “majjhimo tassupaḍḍho vā”ti vuttaṃ. Etthāpi vuttappakārena majjhimo majjhimomako majjhimukkaṭṭhoti pattattikaṃ veditabbaṃ. “Omako nāma patto patthodanaṃ gaṇhātī”ti (pārā. 602) vacanato “tatopaḍḍho”ti vuttaṃ. Magadhanāḷiyā upaḍḍhanāḷikodanañca tadūpiyaṃ sūpaṃ byañjanañca gaṇhāti, so omako nāma. Idhāpi omako omakomako omakukkaṭṭhoti pattattikaṃ veditabbaṃ. Imesu pana navasu pattesu ukkaṭṭhukkaṭṭho ca omakomako ca apatto. Etesu adhiṭṭhātabbakiccaṃ natthi, sesā satta pattā adhiṭṭhātabbā, vikappetabbā cāti attho.

62. Since it is said, “A medium (majjhimo) bowl holds a nāḷikodana,” it is stated, “majjhimo tassupaḍḍho vā” (a medium is half of that). Here too, by the method stated, the triad of bowls—medium (majjhimo), more than medium (majjhimomako), and less than medium (majjhimukkaṭṭho)—should be understood. Since it is said, “An inferior (omako) bowl holds a patthodana” (pārā. 602), it is stated, “tatopaḍḍho” (half of that). It holds half a magadhanāḷi of rice, along with proportionate soup and side dishes, and is called omako. Here too, the triad—inferior (omako), more than inferior (omakomako), and less than inferior (omakukkaṭṭho)—should be understood. Among these nine bowls, the ukkaṭṭhukkaṭṭho and omakomako are not proper bowls. There is no duty to determine them; the remaining seven bowls must be determined and assigned.

62. Because it has been said, “The medium bowl holds a nāḷikā of cooked rice,” it is said, “or half of that is medium”. Here also, in the manner described, the medium, medium-lowest, and medium-superior are three bowls to be understood. Because it is said, “The inferior bowl holds a pattha of cooked rice” (Pārā. 602), “half of that” is said. He who can hold half a nāḷikā of Magadha measure of cooked rice, and soup and side dishes conforming to it, is inferior. Here also, the inferior, inferior-inferior, and inferior-superior, are three bowls to be understood. But among these nine bowls, the superior-superior and the inferior-inferior are not bowls. In these, there is no need to determine. The remaining seven bowls are to be determined and to be shared, is the meaning.

63. Atirekapattoti (pārā. 601) anadhiṭṭhito avikappito. Sakoti sasantako. Kappoti kappiyo. Ayamevettha saṅkhepo – yo patto kākaṇikamattassāpi mūlassa dātabbassa natthitāya sako. Ayopatto pañcahi pākehi mattikāpatto dvīhi pākehi pakkattā kappo. So dasāhaparamaṃ kālaṃ anadhiṭṭhito avikappito dhāreyyoti.

63. Atirekapatto (pārā. 601) means an extra bowl, undetermined (anadhiṭṭhito) and unassigned (avikappito). Sako means one’s own. Kappo means proper. This is the summary here: a bowl is one’s own when there is no donor even for the value of a kākaṇikā coin. An iron bowl cooked with five processes and a clay bowl cooked with two processes are proper. It may be kept undetermined and unassigned for a maximum of ten days.

63. Atirekapatto (Pārā. 601) means not formally designated, not dispensed with. Sako means owned. Kappo means allowable. The summary here is this: A bowl that is owned because there is no one to give it to, not even for the price of a kākaṇika. An iron bowl becomes allowable after being fired five times, a clay bowl after being fired twice. One may keep such a bowl for a maximum of ten days without it being formally designated or dispensed with.

64. Acchedādayo cīvare vuttappabhedāyeva. Chiddenāti (pārā. aṭṭha. 2.608; kaṅkhā. aṭṭha. pattasikkhāpadavaṇṇanā) ettha yassa pattassa mukhavaṭṭito heṭṭhā dvaṅgulappadese yena chiddena kaṅgusitthaṃ nikkhamati, tattakena chiddena bhijjati. Tasmiṃ pana ayacuṇṇādīhi paṭipākatike kate dasāhabbhantare puna adhiṭṭhātabbaṃ. Pattādhiṭṭhānamujjhatīti patto adhiṭṭhānaṃ ujjhati.

64. Acchedā and so forth are as explained regarding robes. Chiddenā (pārā. aṭṭha. 2.608; kaṅkhā. aṭṭha. pattasikkhāpadavaṇṇanā)—here, a bowl with a hole within two aṅgulas below the rim through which a mustard seed could pass is broken by that hole. When repaired with iron powder or similar within ten days, it must be determined again. Pattādhiṭṭhānamujjhatī means the bowl relinquishes its determination.

64. Acchedā and the rest are the same distinctions as mentioned in the case of robes. Chiddenā (Pārā. Aṭṭha. 2.608; Kaṅkhā. Aṭṭha. Pattasikkhāpadavaṇṇanā) here means a crack is such if kangu grain can fall out of a crack two fingerbreadths below the rim of the bowl. If the bowl is repaired, the owner must place it in the correct way and the bowl must be re-designated within ten days. Pattādhiṭṭhānamujjhatī means the bowl loses its designation.

65. Idāni pariharaṇavidhiṃ dassetuṃ “pattaṃ na paṭisāmeyya sodaka”ntiādi āraddhaṃ. Sodakaṃ (cūḷava. 254) pattaṃ na paṭisāmeyya, ātape ca sodakaṃ pattaṃ na otapeti adhippāyo. Na nidaheti nirudakaṃ katvāpi atikālaṃ na nidaheti adhippāyo. Bhumyāti bhūmiyaṃ. Na ṭhapeti taṭṭikācammakhaṇḍādīsu yena kenaci anatthatāya paṃsusakkharamissāya bhūmiyā na ṭhapeyyāti attho. No ca laggayeti etthapi nāgadantādīsu (cūḷava. 254) yattha katthaci laggantassa dukkaṭameva.

65. Now, to show the method of use, it begins with “pattaṃ na paṭisāmeyya sodaka” and so forth. One should not store a bowl with water (sodakaṃ) (cūḷava. 254); the intent is also that a bowl with water should not be heated in the sun. Na nidahe means it should not be stored for too long even after drying, as the intent. Bhumyā means on the ground. Na ṭhape means it should not be placed on the ground mixed with dust or gravel, where it could be harmed, without something like a mat or piece of leather beneath it. No ca laggaye means it should not be hung anywhere, such as on elephant tusks (nāgadantādīsu) (cūḷava. 254); hanging it anywhere incurs a dukkaṭa.

65. Now, to show the method of handling, it begins with “pattaṃ na paṭisāmeyya sodaka” and so on. One should not store away a bowl sodakaṃ (Cūḷava. 254); and it is implied that one should not expose to the sun a bowl which is sodakaṃ. Na nidahe means that not to keep it for an excessive time, even after making it waterless. Bhumyāti means on the ground. Na ṭhapeti means not to place it on the ground mixed with dust and gravel, without it being spread with something such as a mat or a piece of leather. No ca laggayeti also in this case hanging it anywhere, such as on an elephant’s tusk, is a dukkaṭa.

66. Miḍḍhanteti (cūḷava. 254; cūḷava. aṭṭha. 254) miḍḍhapariyante. Sace pana parivattetvā tattheva patiṭṭhāti, evarūpāya vitthiṇṇāya miḍḍhiyā abbhantaraparicchede ṭhapetuṃ vaṭṭati, na pariyante. Paribhaṇḍanteti bāhirapasse katāya tanukamiḍḍhiyā anteti attho. Aṅke vāti (cūḷava. 254) dvinnaṃ ūrūnaṃ majjhe. Ettha pana aṃsabaddhake aṃsakūṭe laggetvā aṅke ṭhapetuṃ vaṭṭati, na itarathā. Ātapattaketi chatte. Ettha bhattapūropi aṃsakūṭe laggitapattopi ṭhapetuṃ na vaṭṭati.

66. Miḍḍhante (cūḷava. 254; cūḷava. aṭṭha. 254) means at the edge of a refuse heap. If it rolls and settles there, it is permissible to place it within the inner boundary of such a spread-out refuse heap, but not at the edge. Paribhaṇḍante means at the outer edge made of thin refuse. Aṅke vā (cūḷava. 254) means between the thighs. Here, it is permissible to place it on the shoulder strap or peak and keep it between the thighs, but not otherwise. Ātapattake means under an umbrella. Here, neither a bowl filled with food nor one hung on the shoulder peak may be placed.

66. Miḍḍhante (Cūḷava. 254; Cūḷava. Aṭṭha. 254) means on the edge of a bench. If, however, it stands firmly after being turned over, it is permissible to place it within the inner boundary of such a broad bench, but not on the edge. Paribhaṇḍante means inside a thin bench made on the outer side. Aṅke vā (Cūḷava. 254) means between the two thighs. But, if it is the case, it is allowable to place a bowl on one’s lap with the strap tied to the shoulder, not otherwise. Ātapattaketi in a sunshade. It is not proper to place it if filled with rice or in the case of the bowl is attached to the shoulder crest.

67. Ucchiṭṭhodakaṃ (cūḷava. 255; cūḷava. aṭṭha. 255) nāma mukhavikkhālanodakaṃ, taṃ patte niṭṭhubhitvā pattena na nīhareyyāti attho. Calakañca aṭṭhikañca calakaṭṭhikaṃ. Etesu yaṃ kiñci pattena nīharantassa dukkaṭaṃ. Pattaṃ paṭiggahaṃ katvā hatthaṃ dhovitumpi na labhati. Hatthadhovitavatthadhovitaudakampi patte ākiritvā nīharituṃ na vaṭṭati. Anucchiṭṭhapattaṃ ucchiṭṭhahatthena gahetumpi na vaṭṭati. Hatthaṃ pana bahi dhovitvā gahetuṃ vaṭṭati. Macchamaṃsaphalāphalādīni khādanto yaṃ mukhena luñcitvā luñcitvā khādati, taṃ vā tesaṃ aṭṭhiādikaṃ vā mukhato nīhaṭaṃ puna akhāditukāmo chaḍḍetukāmo patte ṭhapetuṃ na labhati. Siṅgiveranāḷikerakhaṇḍādīni khādantehi ḍaṃsitvā ḍaṃsitvā puna ṭhapetuṃ labhati. “Na bhikkhave pattahatthena kavāṭaṃ paṇāmetabbaṃ, yo paṇāmeyya, āpatti dukkaṭassā”ti (cūḷava. 255) vuttattā yena kenaci sarīrāvayavena pattaṃ gahetvā ṭhito yena kenaci sarīrāvayavena kavāṭaṃ paṇāmetuṃ na labhati, tasmā “pattahatthovā”ti vuttaṃ. Aṃsakūṭe laggitvā ṭhitassa vaṭṭati.

67. Ucchiṭṭhodakaṃ (cūḷava. 255; cūḷava. aṭṭha. 255) means water used to rinse the mouth; one should not spit it into the bowl and carry it out with the bowl. Calakaṭṭhikaṃ means scraps and bones. Carrying out any of these with the bowl incurs a dukkaṭa. One may not use the bowl as a receptacle to wash hands. Water used for washing hands or cloth should not be poured into the bowl and carried out. An unsoiled bowl should not be held with a soiled hand. It is permissible to hold it after washing hands outside. When eating fish, meat, fruits, or other foods, what is torn off with the mouth and uneaten, or bones and so forth removed from the mouth, may not be placed in the bowl whether intending to eat or discard it. When chewing ginger, coconut pieces, and so forth, one may bite and place them back. It is said, “Bhikkhus, a door should not be opened with a bowl in hand; whoever does so commits a dukkaṭa” (cūḷava. 255). Thus, one holding a bowl with any part of the body may not open a door with any part of the body; hence it says, “pattahatthovā”. It is permissible if the bowl is hung on the shoulder peak.

67. Ucchiṭṭhodakaṃ (Cūḷava. 255; Cūḷava. Aṭṭha. 255) is the water used to rinse the mouth, meaning that one should not spit it into the bowl and carry it out with the bowl. Calakaṭṭhikaṃ means anything discarded and bone. A dukkaṭa is committed by one who removes any of these with the bowl. One is also not allowed to wash the hand after taking the bowl to be a receptacle. It’s not proper to pour used cleaning water in the bowl to carry it out. Also, is not proper to take a clean bowl in a hand that has touched refuse. Also, is not permitted to take a clean bowl with a hand that has touched left-over. One should wash one’s hand outside and then take it. While eating fish, meat, fruits, and so on, whatever is taken out of the mouth by biting and chewing again and again, or their bones, etc., cannot be placed in the bowl if one wishes to eat them again or discard them. While eating things like ginger, coconut pieces, etc., one may place them after biting and chewing, and return it. Because it is said, “Bhikkhus, one should not shut a door with a hand that has a bowl. Whoever shuts it, there is an offense of dukkaṭa.” (Cūḷava. 255), someone holding a bowl with any part of the body should not shut a door with any part of the body, therefore it is said, “pattahatthovā”. It is permissible for one who has it hanging on the shoulder.

68. Bhūmiādhāraketi ettha dantavallivettavākādīhi kate valayādhārake. Dārudaṇḍādhāreti ekadārunā kataādhārake ca bahūhi daṇḍehi kataādhārake cāti attho. Tidaṇḍe na vaṭṭati. Etesu pana susajjitesu ekaṃ pattaṃ ṭhapetvāva tassupari ekaṃ ṭhapetuṃ vaṭṭati, tayo pana na vaṭṭanti. Ekaṃ nikkujjitvāva bhūmiyanti ettha bhūmiyaṃ kaṭasārakādīsu aññataraṃ pattharitvā tassupari nikkujjitvā vā ukkujjitvā vā ekaṃ ṭhapeyya, dve ṭhapetuṃ na vaṭṭatīti adhippāyo. Dve pana ṭhapentena upari ṭhapitapattaṃ ekena passena bhūmiyaṃ phusāpetvā ṭhapetuṃ vaṭṭatīti vadanti.

68. Bhūmiādhārake means on a ground base made of tooth-sticks, bamboo, bark, or similar. Dārudaṇḍādhāre means on a base made of a single piece of wood or many sticks. A three-legged stand is not permissible. On well-prepared bases, it is permissible to place one bowl and then another on top, but not three. Ekaṃ nikkujjitvāva bhūmiya means one should place a single bowl on the ground, on a mat or similar spread, either upside down or right side up; placing two is not permissible, as the intent. However, they say it is permissible to place two by letting the upper bowl touch the ground on one side.

68. Bhūmiādhāraketi, in this context, refers to a stand made with strips of ivory, cane, or bark. Dārudaṇḍādhāreti means a stand made with a single piece of wood or one made with multiple pieces of wood. It is not permissible with a three-legged stand. When these are well-arranged, it is permissible to place one bowl and then place another one on top of it, but three are not permissible. Ekaṃ nikkujjitvāva bhūmiyanti, in this context, means one may spread out something like a mat on the ground and invert or upright one bowl upon it; the intention is that it is not allowable to place two. But it is said that one who is placing two may place the upper bowl touching the ground with one edge.

69-70. Idāni akappiyapatte dassetuṃ “dārurūpiyasovaṇṇā”tiādi āraddhaṃ. Tattha maṇiveḷuriyāmayāti (cūḷava. 252; cūḷava. aṭṭha. 252) maṇīti indanīlakabarakatādi. Sace gahaṭṭhā bhattagge suvaṇṇarūpiyataṭṭakādīsu sūpabyañjanaṃ katvā upanāmenti, āmasitumpi na vaṭṭati. Ghaṭikaṭāhajā (cūḷava. 255; cūḷava. aṭṭha. 255) ca tumbakaṭāhajā ca ghaṭitumbakaṭāhajā. Ettha tumbakaṭāhajānāma alābu. Pattavinicchayo.

69-70. Now, to show improper bowls, it begins with “dārurūpiyasovaṇṇā” and so forth. Here, maṇiveḷuriyāmayā (cūḷava. 252; cūḷava. aṭṭha. 252)—maṇi means sapphire, ruby, or similar. If laypeople offer food in gold, silver, or copper dishes at a meal, it may not even be touched. Ghaṭitumbakaṭāhajā (cūḷava. 255; cūḷava. aṭṭha. 255) means pots and gourds; tumbakaṭāhajā means a gourd. This is the decision regarding bowls.

69-70. Now, to show the unsuitable bowls, the statement “dārurūpiyasovaṇṇā”ti, etc., is begun. In this context, maṇiveḷuriyāmayāti (Cūḷava. 252; Cūḷava. Aṭṭha. 252), maṇīti, refers to sapphires, emeralds, etc.. If householders offer soup and solid food in gold, silver vessels, etc. at the meal, it is not even allowable to touch it. A ghaṭikaṭāhaja (Cūḷava. 255; Cūḷava. Aṭṭha. 255) and a tumbakaṭāhaja are called ghaṭitumbakaṭāhajā. Here tumbakaṭāhajānāma means a gourd. The determination of bowls.

6. Thālakaniddesavaṇṇanā

6. Explanation of the Plate Section

6. Thālakaniddesavaṇṇanā

71-2. Idāni thālakesu kappiyākappiyavidhiṃ dassetuṃ “thālakā cā”ti padaṃ uddhaṭaṃ. Tattha akappāti dārumayādayo thālakā akappiyāti attho. Phalikathālakādayo (cūḷava. aṭṭha. 252) gihisantakā vā saṅghasantakā vā kappiyā. Ghaṭitumbakaṭāhajā (cūḷava. 255) tāvakālikā, tāsu bhuñjitvā chaḍḍetabbā, na pariharitabbāti adhippāyo. Thālakavinicchayo.

71-2. Now, to show the proper and improper rules for plates, the phrase “thālakā cā” is cited. Here, akappā means plates made of wood and so forth are improper. Crystal plates and similar (cūḷava. aṭṭha. 252), whether owned by laypeople or the Sangha, are proper. Ghaṭitumbakaṭāhajā (cūḷava. 255) are temporary; one may eat from them and discard them, but they should not be kept, as the intent. This is the decision regarding plates.

71-2. Now, in order to show the rules regarding which dishes are permissible and which are not, the term “thālakā cā”ti is introduced. In this context, akappāti means that dishes made of wood and so forth are unsuitable. Dishes of crystal and so forth (Cūḷava. Aṭṭha. 252), whether belonging to lay people or to the Saṅgha, are permissible. Ghaṭitumbakaṭāhajā (Cūḷava. 255) are temporary; after eating from them, they should be discarded; the meaning is they should not be kept. The determination of dishes.

7. Pavāraṇāniddesavaṇṇanā

7. Explanation of the Invitation Section

7. Pavāraṇāniddesavaṇṇanā

73. Idāni pavāraṇāvidhiṃ dassetuṃ “pavāraṇā”ti (pāci. 238-239; pāci. aṭṭha. 238-239; kaṅkhā. aṭṭha. paṭhamapavāraṇāsikkhāpadavaṇṇanā) padaṃ uddhaṭaṃ. Tattha iriyāpathenāti ṭhānagamanasayananisajjānaṃ aññatarena iriyāpathenāti attho. Tato iriyāpathato aññena iriyāpathena anatirittakaṃ paribhuñjeyya ce, pācittiyanti attho. Pācittinatirittakanti pācitti anatirittakaṃ.

73. Now, to show the method of invitation (pavāraṇā) (pāci. 238-239; pāci. aṭṭha. 238-239; kaṅkhā. aṭṭha. paṭhamapavāraṇāsikkhāpadavaṇṇanā), the word “pavāraṇā” is cited. Here, iriyāpathenā means with one of the postures—standing, walking, lying, or sitting. If one uses it beyond that posture, it is a pācittiya offense. Pācittinatirittaka means a pācittiya that is not excessive.

73. Now, in order to show the method of refusal (pavāraṇā), the term “pavāraṇā”ti (Pāci. 238-239; Pāci. Aṭṭha. 238-239; Kaṅkhā. Aṭṭha. Paṭhamapavāraṇāsikkhāpadavaṇṇanā) is raised. In this context, iriyāpathenāti means in one of the postures: standing, walking, lying, or sitting. If one consumes more than is permitted in a posture other than that posture, it is a pācittiya. Pācittinatirittakanti means no more than a pācittiya offense.

74. Idāni yehi aṅgehi pavāraṇā hoti, tāni aṅgāni dassetuṃ “asana”ntiādimāha. Tattha asananti etena avippakatabhojanatā vuttā, bhuñjamāno ca so puggalo hotīti attho. Bhojanañcevāti yaṃ bhuñjanto pavāreti, taṃ odano kummāso sattu maccho maṃsanti imesu aññataraṃ hotīti attho. Abhihāroti dāyako tassa taṃ bhattaṃ kāyena abhiharatīti attho, vācābhihāro pana na gahetabbo. Samīpatāti dāyako pavāraṇappahonakabhojanaṃ gahetvā aḍḍhateyyahatthappamāṇe okāse hotīti attho. Kāyavācāpaṭikkhepoti hatthapāse ṭhitena abhihaṭaṃ bhikkhaṃ kāyena vā vācāya vā paṭikkhipeyyāti attho. Ettha pana sace bhikkhu nisinno hoti, ānisadassa pārimantato paṭṭhāya, sace ṭhito, paṇhiantato paṭṭhāya, sace nipanno, yena passena nipanno, tassa pārimantato paṭṭhāya dāyakassāpi tathāvidhassa ṭhapetvā pasāritahatthaṃ yaṃ tassa āsannataraṃ aṅgaṃ, tassa vasena paricchedo kātabbo. Pañca aṅgā pavāraṇāti “asanaṃ paññāyati, bhojanaṃ paññāyati, hatthapāse ṭhito abhiharati, paṭikkhepo paññāyatī”ti (pāci. 239; pari. 428) pāḷiyaṃ vuttehi imehi pañcahi aṅgehi pavāraṇā hotīti attho.

74. Now, to show the factors by which an invitation (pavāraṇā) occurs, it begins with “asana” and so forth. Here, asana indicates uneaten food, and the person eating it is meant. Bhojanañcevā means the food being eaten during the invitation is one of these: rice, porridge, flour, fish, or meat. Abhihāro means the donor physically brings that food to him; verbal offering is not to be taken. Samīpatā means the donor, holding food sufficient for the invitation, is within three and a half cubits (aḍḍhateyyahatthappamāṇa). Kāyavācāpaṭikkhepo means he refuses the food brought within arm’s reach either by gesture or speech. Here, if the bhikkhu is seated, it is measured from the edge of his seat; if standing, from the edge of his heels; if lying, from the edge of the side on which he lies. For the donor too, it is measured similarly, excluding an outstretched hand, based on the nearest limb. Pañca aṅgā pavāraṇā means the invitation occurs with these five factors stated in the Pāḷi: “The seat is known, the food is known, he stands within arm’s reach and offers, the refusal is known” (pāci. 239; pari. 428).

74. Now, the factors by which the refusal (pavāraṇā) occurs, to show these factors the statement, “asana”nti, etc. is said. In this context, asananti, by this, the state of not-yet-completed-eating is expressed, and that the person is one who is eating. Bhojanañcevāti means that when one who is eating refuses (pavāreti), it is one of these: boiled rice, porridge, flour, fish, or meat. Abhihāroti means that the giver offers the food to him by hand; offering by speech should not be taken. Samīpatāti means the giver, having taken food sufficient for pavāraṇā, is in a place about two and a half cubits. Kāyavācāpaṭikkhepoti, having received the food, one who stands within a hand’s reach should refuse it by body or by speech. Here, if the bhikkhu is sitting, it is measured from the border of the seat; if standing, from the end of the heel; if lying down, from the border of that side on which he is lying; for the giver, who is likewise, having set aside his outstretched hand, whichever limb is closest to him, a determination should be made on the basis of that. Pañca aṅgā pavāraṇāti, “The seat is made known, the food is made known, one offers while standing within hand’s reach, the refusal is made known” (Pāci. 239; Pari. 428), these five factors mentioned in the Pāḷi; refusal (pavāraṇā) happens by these five factors.

75. Idāni etesu pañcasu bhojanaṃ dassetuṃ “odano”tiādi vuttaṃ. Idāni odanādayo imehi nibbattāti dassetuṃ “sālī”tiādimāha. Tattha setarattakāḷabhedā sabbāpi kaṅgujātiyo kaṅgūti gahetabbā. Kāḷasetā kudrūsavarakā. Imesaṃ sattannaṃ dhaññānaṃ odano ca bhojjayāgu ca odano nāmāti attho.

75. Now, to indicate food among these five, it is said beginning with “odano”. Now, to show that rice and the like are produced from these, it is said beginning with “sālī”. Therein, all varieties of kaṅgu, differentiated as white, red, or black, should be understood as kaṅgu. The black and white ones are of superior kudrūsaka. The meaning is that the cooked rice and the solid porridge made from these seven grains are called odano.

75. Now, to show the food among these five, it is said, “rice,” etc. Now, to show that these, such as rice, are produced by these, he says, “sāli-rice,” etc. There, all kinds of millet, differentiated by white, red, and black, should be taken as “kaṅgu”. Black and white are kudrūsa and varaka. The meaning is that rice and soft rice gruel of these seven grains is called ‘odana’.

76. Sāmākāditiṇaṃ (pāci. aṭṭha. 238-239) kudrūsake saṅgahaṃ gatanti attho. Varakacorako varake saṅgahaṃ gato, sāliyañceva nīvāro saṅgahaṃ gato setattāti vadanti. Imesaṃ vuttappakārānaṃ sānulomānaṃ sattannaṃ dhaññānaṃ taṇḍule gahetvā “yāguṃ pacissāmā”ti vā “bhattaṃ pacissāmā”ti vā yaṃ kiñci sandhāya pacanti, sace uṇhaṃ vā sītalaṃ vā bhuñjantānaṃ bhojanakāle gahitagahitaṭṭhāne odhi paññāyati, ayaṃ odano nāma, pavāraṇaṃ janeti. Yopi pāyāso vā ambilayāgu vā uddhanato otāritamattā abbhuṇhā āvijjhitvā pivituṃ sakkā, gahitokāsepi odhiṃ na dasseti, ayaṃ pavāraṇaṃ na janeti. Usumāya pana vigatāya ghanabhāvaṃ gacchati, odhi paññāyati, puna pavāraṇaṃ janeti, pubbe tanukabhāvo na rakkhati. Bhatte pana udakakañjikakhīrādīni ākiritvā “yāguṃ gaṇhathā”ti vadanti, kiñcāpi tanukā hoti, pavāraṇaṃ janetiyeva tasmiṃ yāguyā natthibhāvato. Sace pana pakkuthitesu udakādīsu pakkhipitvā pacitvā denti, yāgusaṅgahameva gacchati.

76. The meaning is that sāmāka and others (pāci. aṭṭha. 238-239) are included in kudrūsaka. The varaka-coraka is included in varaka, and both sāli and nīvāra are included in the white variety, they say. Taking the husked grains of these seven grains mentioned in the manner described, whether they say, “We will cook yāgu,” or “We will cook bhatta,” or whatever they intend to cook, if at the time of eating, whether hot or cold, a limit is evident in the portion taken, this is called odano and it gives rise to a pavāraṇā. Even that which is pāyāsa or sour yāgu, just removed from the hearth and too hot to drink after being stirred, does not show a limit in the portion taken and does not give rise to a pavāraṇā. However, when the heat subsides and it attains a thick state, a limit becomes evident, and it gives rise to a pavāraṇā again; its former thin state does not persist. In the case of bhatta, when water, sour gruel, milk, or the like is poured over it and they say, “Take yāgu,” even though it is thin, it still gives rise to a pavāraṇā because there is no yāgu in that context. However, if they cook it by adding water or the like to thoroughly cooked items and offer it, it is indeed included under yāgu.

76. It means that sāmāka, etc., are included under kudrūsaka (Pac. Com. 238-239). Varaka millet and coraka are included in varaka; it is said that sāli rice and wild rice are included because of whiteness. Taking the grains of these mentioned seven kinds of grains, including their varieties, they cook with the intention of whatever, either “we will cook gruel” or “we will cook rice”. If, while eating, whether hot or cold, it is evident limited to portions taken at the time of eating, this is named ‘odana’, it generates an invitation to offer more. Even if milk-rice or sour gruel, just taken down from the hearth, is still warm and can be stirred and drunk, it does not show a limit in the place where taken, and it does not generate pavāraṇā. But when the heat is gone, it becomes thick, showing a limit; then again, it causes an invitation to offer more, it does not retain its former thin state. However, in the case of rice, scattering water, sour gruel, milk, etc., they say, “Take gruel.” Even though it is thin, it generates pavāraṇā itself, because of the non-existence of the quality of gruel in it. But if, after being boiled and cooked in water, etc. that have been brought to a boil, it is given, then it is included under gruel.

77. Bhaṭṭhadhaññamayoti sattavidhānipi dhaññāni gahetvā kharapākabhajjitānaṃ tesaṃ taṇḍule koṭṭetvā katacuṇṇakuṇḍakāni sattu nāma. Samapākabhajjitānaṃ pana ātapasukkhānaṃ vā taṇḍulānaṃ cuṇṇakuṇḍakāni sattusaṅkhyaṃ na gacchanti. Yavasambhavoti aññehi pana muggādīhi katakummāso na pavāretīti adhippāyo. Udakasambhavoti iminā kakkaṭakasippikasambukādayopi saṅgahaṃ gacchanti. Sace yāgupānakāle ekasmiṃ bhājane ṭhapetvā macchamaṃsaṃ vā khādanti, te ce akhādanto aññaṃ pavāraṇappahonakaṃ paṭikkhipati, na pavāreti. Khāditepi sace mukhe avasiṭṭhaṃ natthi, tadā paṭikkhipantopi na pavāretiyeva. Sace patte avasiṭṭhaṃ atthi, mukhe natthi, tañce akhāditukāmo hoti, aññattha vā gantvā khāditukāmo, tasmiṃ khaṇe paṭikkhipantopi na pavāretiyeva.

77. Bhaṭṭhadhaññamayo means taking any of the seven types of grains, pounding their husked grains after roasting them hard, the resulting powdered cakes are called sattu. However, the powdered cakes made from grains roasted evenly or dried in the sun do not fall under the category of sattu. Yavasambhavo means that kummāsa made from other items like mugga does not give rise to a pavāraṇā, that is the intent. Udakasambhavo includes crabs, oysters, mussels, and the like. If, at the time of drinking yāgu, one eats fish or meat from the same vessel, and another, not eating it, refuses something else sufficient for a pavāraṇā, he does not give rise to a pavāraṇā. Even if he eats it, if there is nothing left in his mouth, then even when refusing, he does not give rise to a pavāraṇā. If something remains in the bowl but not in the mouth, and he does not wish to eat it or intends to go elsewhere to eat it, at that moment, even when refusing, he does not give rise to a pavāraṇā.

77. Flour made of roasted grains: Taking all seven kinds of grains, having roasted them over strong heat, the pounded meal and coarse particles of those grains are called flour. But the fine and coarse particles of grains roasted evenly or sun-dried do not come under the designation of flour. Originated from barley: The meaning is that kummāsa made with other beans, etc., such as green gram, does not cause pavāraṇā. Originated from water: By this, crabs, mussels, conches, etc., are also included. If, at the time of drinking gruel, having placed it in one vessel, one eats fish or meat, if he, not eating those, refuses something else sufficient to cause pavāraṇā, it does not cause pavāraṇā. Even when eaten, if there is none left in the mouth, then, even refusing, it does not cause pavāraṇā. If there is something left in the bowl, but none in the mouth, and if he does not desire to eat it, or desires to go elsewhere and eat it, at that moment, even refusing, it does not cause pavāraṇā.

78. Bhojananti (pāci. aṭṭha. 238-239) pañcasu bhojanesu yaṃ kiñci bhojanaṃ. Kappiyaṃ vā akappiyaṃ vā bhuñjantoti sambandho. Nisedhayanti kāyenābhihaṭaṃ aṅgulicalanādinā vā bhamukavikārena vā kuddhabhāvena olokena vā paṭikkhipanto kāyena vā “ala”nti vā “na gaṇhāmī”ti vā “mā ākirā”ti vā “apagacchā”ti vā ādinā nayena paṭikkhipanto vācāya vā nisedhayantoti attho. Kappanti kappiyabhojanameva paṭikkhipanto so pavāreti, akappiyamaṃsaṃ vā bhojanaṃ vā paṭikkhipanto na pavāreti. Kasmā? Tassa paṭikkhipitabbaṭṭhāne ṭhitattā. Sace kappiyabhojanaṃ bhuñjamāno akappiyaṃ paṭikkhipati, na pavāreti. Kasmā? Tassa paṭikkhipitabbato. Idāni missakanayaṃ dassetuṃ “tannāmenā”tiādi vuttaṃ. Tatrāyaṃ piṇḍattho – tannāmena vā imanti vā abhihaṭaṃ kappiyaṃ nisedhayaṃ pavāreyyāti. Kiṃ vuttaṃ hoti? Yo pana macchamaṃsamissaṃ (kaṅkhā. aṭṭha. paṭhamapavāraṇāsikkhāpadavaṇṇanā; pāci. aṭṭha. 238-239) yāguṃ byañjanaṃ vā āharitvā “macchaṃ gaṇhatha, maṃsaṃ gaṇhathā”ti vadati, taṃ paṭikkhipato pavāraṇā hoti. Sace “yāguṃ gaṇhatha, rasabyañjanaṃ gaṇhathā”ti vadati, taṃ paṭikkhipato pavāraṇā na hoti. Kasmā? Tassāpi atthitāya. Sace “imaṃ gaṇhathā”ti savatthukaṃ katvā deti, taṃ paṭikkhipato pavāraṇā hoti. Bhattamissakepi eseva nayo. Sace aññassa abhihaṭaṃ paṭikkhipati, pavāraṇā natthiyeva.

78. Bhojana means (pāci. aṭṭha. 238-239) any food among the five types of food. The connection is: eating whether it is permissible or impermissible. Nisedhaya means refusing with the body—by a gesture like moving a finger, a facial expression, an angry glance—or with speech, saying things like “Enough,” “I won’t take it,” “Don’t pour it,” or “Go away,” thereby prohibiting it. Kappa means that one who refuses permissible food gives rise to a pavāraṇā, but one who refuses impermissible meat or food does not give rise to a pavāraṇā. Why? Because it stands in a position to be refused. If one eating permissible food refuses something impermissible, he does not give rise to a pavāraṇā. Why? Because of its nature to be refused. Now, to show the method of combination, it is said beginning with “tannāmenā”. The concise meaning here is: he would give rise to a pavāraṇā by refusing permissible food brought under that name or as “this.” What is meant? When someone brings yāgu or a side dish mixed with fish or meat (kaṅkhā. aṭṭha. paṭhamapavāraṇāsikkhāpadavaṇṇanā; pāci. aṭṭha. 238-239) and says, “Take the fish, take the meat,” refusing it gives rise to a pavāraṇā. If they say, “Take the yāgu, take the flavored side dish,” refusing it does not give rise to a pavāraṇā. Why? Because it is still present. If they offer it specifically saying, “Take this,” refusing it gives rise to a pavāraṇā. The same applies to mixed bhatta. If one refuses what is brought for another, there is no pavāraṇā.

78. Bhojananti (pāci. aṭṭha. 238-239) refers to any kind of food among the five kinds of foods. The connection is that one partakes of what is allowable or unallowable. Nisedhayanti means preventing, refusing, either by gesture with the body, such as moving a finger, or by facial expression like frowning, or by showing anger, or by looking with aversion, or by words such as, “Enough,” or “I will not take it,” or “Do not pour,” or “Go away;” that is the meaning of preventing, either through body or speech. Kappanti, by refusing only the allowable food, one invites offers; but by refusing unallowable meat or food, one does not invite offers. Why? Because it is something that should be refused. If, while partaking of allowable food, one refuses unallowable food, one does not invite offers. Why? Because that is something that should be refused. Now, to show the case of mixtures, it is said, “tannāmenā”tiādi and so on. The summarized meaning of this is – one who, having brought some allowable food designated by that name or this, and then prevents, is inviting. What does that mean? Whoever brings gruel or curry mixed with fish and meat (kaṅkhā. aṭṭha. paṭhamapavāraṇāsikkhāpadavaṇṇanā; pāci. aṭṭha. 238-239) and says, “Take the fish, take the meat,” it is an invitation for him. If he says, “Take the gruel, take the vegetable curry,” it is not an invitation for he who refuses that. Why? Because it exists. If, having made the offering with everything included, he says “Take this,” it is an invitation to the one who refuses it. The principle is the same in the case of mixed cooked rice. If one refuses what has been offered to another, there is no invitation at all.

79-80. Idāni pavāraṇaṃ ajanente dassetuṃ “lājā”tiādi vuttaṃ. Ettha lājā taṃsattubhattānīti (kaṅkhā. aṭṭha. paṭhamapavāraṇāsikkhāpadavaṇṇanā) lājā ca lājehi katasattubhattāni cāti attho. Macchamaṃsapūvesu pana pavāraṇā hoti, tasmā “suddhakhajjako”ti vuttaṃ. Bhaṭṭhapiṭṭhanti pubbe āmakaṃ pacchā bhajjitabbanti vuttaṃ hoti. Veḷuādīnaṃ vuttāvasesānaṃ bhattanti sambandho. Rasayāgu raso pakkayāgu. Maṃsādīhi amissitā suddhayāgu. Puthukāmayaṃ pana yaṃ kiñci pavāraṇaṃ na janeti.

79-80. Now, to show what does not give rise to a pavāraṇā, it is said beginning with “lājā”. Here, lājā taṃsattubhattānī means (kaṅkhā. aṭṭha. paṭhamapavāraṇāsikkhāpadavaṇṇanā) roasted grains and sattu or bhatta made from roasted grains. However, with fish or meat cakes, a pavāraṇā arises, hence it is said “suddhakhajjako”. Bhaṭṭhapiṭṭha means flour roasted after being raw, as stated earlier. The connection is to bhatta made from bamboo and the remaining items mentioned. Rasayāgu raso is cooked yāgu. Suddhayāgu is unmixed with meat or the like. Anything made from young grain does not give rise to a pavāraṇā.

79-80. Now, to show when the invitation does not arise, it is said, “lājā”tiādi, and so forth. Here, lājā taṃsattubhattānīti (kaṅkhā. aṭṭha. paṭhamapavāraṇāsikkhāpadavaṇṇanā) means lājā (parched grains) and the cooked rice with parched grains. But, in the case of fish, meat, and cakes, there is an invitation, thus it is said,“suddhakhajjako”ti, pure eatables. Bhaṭṭhapiṭṭhanti means what was first raw and later roasted. The connection is cooked rice of the rest mentioned like bamboo, and others. Rasayāgu raso means cooked gruel. Suddhayāgu, plain gruel, is that which is not mixed with meat and the like. But, anything prepared with flattened rice, and whatever else, does not constitute an invitation.

81. Vuṭṭhāyāti (pāci. aṭṭha. 238-239) āsanā uṭṭhāya atirittaṃ na kātabbanti sambandho. Sace pavāretvā āsanā na vuṭṭhāti bhikkhu, tassāpi atirittaṃ kātuṃ labhati. Abhuttena ca bhojananti yena pañcannaṃ bhojanānaṃ aññataraṃ bhojanaṃ antamaso kusaggenāpi na bhuttaṃ, tenāpi atirittaṃ na kātabbanti attho. Yena pana aruṇuggamepi bhuttaṃ hoti, so ce apavārito āsanā vuṭṭhitopi majjhanhikasamayepi puna kiñci abhutvāpi kātuṃ labhati. Yena yaṃ vā pure katanti yena yaṃ vā pubbe kataṃ, tena tampi pacchā na kātabbaṃ. Aññena pana taṃ kātuṃ vaṭṭatīti vadanti.

81. Vuṭṭhāyā means (pāci. aṭṭha. 238-239) rising from the seat, and no excess should be done, that is the connection. If a monk, after giving a pavāraṇā, does not rise from the seat, he too is allowed to take excess. Abhuttena ca bhojana means that even one who has not eaten any of the five types of food, even with the tip of a blade of grass, should not take excess. However, one who has eaten even at dawn, if not invited, even after rising from the seat, can take something again at noon without having eaten, they say. Yena yaṃ vā pure kata means that what was done earlier by someone should not be done again later by that same person. But it is permissible for another to do it, they say.

81. Vuṭṭhāyāti (pāci. aṭṭha. 238-239) means, having risen from the seat, one should not make it extra; that is the connection. If a monk, having invited, does not rise from his seat, he is allowed to make it extra. Abhuttena ca bhojananti means that even with food, whichever among the five types of food that has not been consumed, even as much as a blade of kusa grass, it should not be made extra. But, whoever has eaten even at sunrise, even if he has not invited and has risen from his seat, is still allowed to make it extra, even without eating anything again, at noon. Yena yaṃ vā pure katanti means that whatever was previously done by him, even that should not be done later. But it is said that it is permissible for another to do it.

82. Yaṃ phalaṃ vā kandamūlaṃ vā pañcahi samaṇakappehi katakappiyaṃ aññampi kappiyabhojanaṃ vā kappiyamaṃsaṃ vā, idaṃ kappiyaṃ nāma, vuttappakāraviparītaṃ akappiyaṃ nāma, tasmiṃ atirittakaraṇaṃ na ruhati, yañca paṭiggahetvā na gahitaṃ, tasmimpi na ruhati, tena vuttaṃ “kappiyaṃ gahitañcevā”ti. Uccāritanti kappiyaṃ kāretuṃ āgatena bhikkhunā īsakampi ukkhittaṃ vā apanamitaṃ vāti attho. Hatthapāsato bahi ṭhitaṃ kātuṃ na vaṭṭati, tena vuttaṃ “hatthapāsaga”nti. Atirittaṃ karontevanti atirittaṃ karonto “alametaṃ sabba”nti vacībhedaṃ katvā evaṃ bhāsatūti attho. “Alametaṃ sabba”nti tikkhattuṃ vattabbaṃ, ayaṃ kira āciṇṇo. Vinayadharā kira pana “sakiṃ eva vattabba”nti vadanti. Alametaṃ sabbanti idampi vo adhikaṃ, ito aññaṃ na lacchasīti attho.

82. Fruit, roots, or anything made permissible by the five monastic methods, as well as other permissible food or permissible meat, is called kappiya. The opposite of what was mentioned is called akappiya, and taking excess of that is not valid. Nor is it valid for what has been received but not taken; hence it is said “kappiyaṃ gahitañcevā”. Uccārita means something slightly lifted or lowered by a monk who comes to make it permissible. It is not allowable to do it beyond arm’s reach; hence it is said “hatthapāsaga”. Atirittaṃ karonteva means one making excess should speak thus, breaking the speech with “alametaṃ sabba”. It should be said three times, “Alametaṃ sabba,” as this is the custom. However, the Vinaya experts say, “It should be said only once.” Alametaṃ sabba means this is extra for you, you will get nothing else, that is the meaning.

82. Whatever fruit, or root, or bulb that has been made allowable by the five procedures for monks, or any other allowable food, or allowable meat, this is called allowable. What is contrary to the aforementioned kinds is called unallowable. In that, making it extra is not permitted. And, whatever has been received but not taken, in that also, it is not permitted. Therefore, it is said, “kappiyaṃ gahitañcevā”ti. Uccāritanti means, slightly lifted up or removed by a monk who has come to make it allowable. It is not permissible to do what is outside the reach of the hand. Therefore, it is said, “hatthapāsaga”nti. Atirittaṃ karontevanti means, while making extra, should “alametaṃ** sabba”nti say these words of instruction, evaṃ bhāsatū**ti means one should speak thus. “Alametaṃ sabba”nti, should be said three times; this, indeed, is the practice. But the Vinaya masters say that it should be said only once. “Alametaṃ sabba”nti this is also excessive for you, you will not receive anything else than this, this is the meaning.

83. Anupasampannahatthaganti kappiyaṃ karontena pana anupasampannassa hatthe ṭhitaṃyeva na kātabbaṃ, taṃ pana aññena bhikkhunā paṭiggahāpetvā tassa hatthe ṭhitaṃ atirittaṃ katvā anupasampannassa dātuṃ vaṭṭati. Attanā āgantvā aññassa hatthe ca pesayitvāpi kāretuṃ labbhateti attho. Taṃ pana atirittakārakaṃ ṭhapetvā añño sabbo pavāritopi appavāritopi bhuñjituṃ labhatīti attho. Sace pavārito paribhuñjati, yathā akatena missaṃ na hoti, tathā mukhañca hatthañca suddhaṃ katvā bhuñjitabbaṃ. Gilānassa bhuttāvasesampi tassa “ajja vā sve vā khādissatī”ti āhaṭampi anatirittakataṃ bhuñjituṃ vaṭṭatīti. Pavāraṇāvinicchayo.

83. Anupasampannahatthaga means that what is permissible should not be made so while it is in the hand of an unordained person. However, it is permissible for another monk to have it received, and then, while it is in his hand, make it excess and give it to the unordained person. It can also be sent by oneself or through another’s hand to be made permissible, that is the meaning. Taṃ means that except for the one making it excess, sabbo, whether invited or not, is allowed to eat, that is the meaning. If one who has given a pavāraṇā eats, he should cleanse his mouth and hands so it does not mix with what was not done and then eat. Even the leftovers of a sick person, brought with the thought, “He will eat it today or tomorrow,” though not made excess, may be eaten, they say. This is the decision on pavāraṇā.

83. Anupasampannahatthaganti means, however, that when making something allowable, one should not do it while it is still in the hand of an unordained person; but having had another bhikkhu accept it, and making what is in his hand be in excess, one may give it to the unordained person. The meaning is that one may come oneself and also send it into the hand of another to have it made allowable. Excluding that maker of excess, all the others, whether invited or uninvited, are allowed to consume it. If an invited one consumes it, he should consume it after washing his mouth and hands, so that it does not mix with what was unoffered. Even the remains of a sick person’s meal, brought with the statement, “He will eat it today or tomorrow”, it is allowed to consume that which has not made in excess. The determination of invitation.

8. Kālikaniddesavaṇṇanā

8. Commentary on the Section on Temporality

8. Explanation of the Section on Timely Consumables

84. Idāni ye te cattāro kālikā muninā vuttā “yāvakālikaṃ yāmakālikaṃ sattāhakālikaṃ yāvajīvika”nti, te dassetuṃ “kālikā cā”ti padaṃ uddhaṭaṃ. Tattha (pāci. 254-256; pāci. aṭṭha. 253-256) katame te kālikāti ce, te dassetuṃ “yāvakālika”ntiādimāha. Tesu aruṇuggamanato yāva ṭhitamajjhanhikā bhuñjitabbato yāvakālikaṃ. Aruṇuggamanato yāva yāmāvasānā pipāsāya sati pipāsacchedanatthaṃ pātabbato yāmo kālo assāti yāmakālikaṃ. Tena upasametabbe ābādhe sati yāva sattāhā paribhuñjitabbato sattāhakālikaṃ. Ābādhe sati yāvajīvaṃ pariharitvā bhuñjitabbato yāvajīvikaṃ.

84. Now, to show the four temporalities stated by the Sage as “yāvakālikaṃ yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ,” the phrase “kālikā cā” is cited. Therein (pāci. 254-256; pāci. aṭṭha. 253-256), to show what these temporalities are, it is said beginning with “yāvakālika”. Among them, yāvakālikaṃ is to be eaten from dawn until noon stands. Yāmakālikaṃ is to be drunk from dawn until the end of the watch to quench thirst when thirsty, as that is its time. Sattāhakālikaṃ is to be used for seven days when there is an illness to be alleviated. Yāvajīvikaṃ is to be used throughout life when there is an illness, keeping it aside.

84. Now, to show the four kinds of timely consumables mentioned by the Sage, “consumable within the allowable time, consumable within a watch, consumable within seven days, consumable for life,” the phrase “kālikā cā” has been raised. Therein (pāci. 254-256; pāci. aṭṭha. 253-256), if it is asked what are those timely consumables, to show them, he says, “yāvakālika” and so on. Among them, because it can be consumed from dawn until midday is fixed, it is yāvakālika (consumable within the allowable time). Because a yāma (watch) is its time of drinking to quench thirst when thirsty, from dawn until the end of the watch, it is yāmakālika (consumable within a watch). Because when there is a sickness that can be treated with it, it can be consumed for up to seven days, it is sattāhakālika (consumable within seven days). Because, when there is a sickness, it can be used and consumed for the duration of one’s life, it is yāvajīvika (consumable for life).

85. Tesu yāvakālikaṃ dassetuṃ “piṭṭhaṃ mūlaṃ phalaṃ khajja”ntiādimāha. Ettha (pāci. 248-250; pāci. aṭṭha. 248-249) piṭṭhakhādanīyaṃ nāma sattannaṃ tāva dhaññānaṃ dhaññānulomānaṃ aparaṇṇānañca piṭṭhaṃ panasapiṭṭhaṃ labujapiṭṭhaṃ ambāṭakapiṭṭhaṃ sālapiṭṭhaṃ dhotakatālapiṭṭhaṃ khīravallipiṭṭhañcāti evamādīni tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthañca bhojanīyatthañca pharaṇakāni piṭṭhāni yāvakālikāni. Imināva lakkhaṇena mūlakhādanīyādīsupi yāvakālikalakkhaṇaṃ veditabbaṃ, ativitthārabhayena saṃkhittaṃ. Goraso nāma khīradadhitakkaraso. Dhaññabhojananti sānulomāni sattadhaññāni ca pañcavidhabhojanañcāti attho. Yāgusūpappabhutayoti ettha pabhuti-saddena kandakhādanīyaṃ muḷālakhādanīyaṃ matthakakhādanīyaṃ khandhakhādanīyaṃ tacakhādanīyaṃ pattakhādanīyaṃ pupphakhādanīyaṃ aṭṭhikhādanīyaṃ niyyāsakhādanīyanti imāni saṅgahitānīti veditabbāni.

85. To show yāvakālikaṃ, it is said beginning with “piṭṭhaṃ mūlaṃ phalaṃ khajja”. Here (pāci. 248-250; pāci. aṭha. 248-249), piṭṭhakhādanīyaṃ means flour from the seven grains, their derivatives, and other foods—such as jackfruit flour, breadfruit flour, wood-apple flour, sāli flour, washed palm flour, milky creeper flour, and so forth—those flours that in various regions naturally serve as food for humans, for eating and nourishment, are yāvakālika. By this same characteristic, the yāvakālika nature of mūlakhādanīya and so forth should be understood, abbreviated due to fear of excessive detail. Goraso means milk, curd, and buttermilk rasa. Dhaññabhojana means the seven derivative grains and the five types of food, that is the meaning. Yāgusūpappabhutayo includes, by the word “and so forth,” root edibles, tuber edibles, shoot edibles, stem edibles, bark edibles, leaf edibles, flower edibles, and pith edibles, which should be understood as included.

85. Among them, to show what is consumable within the allowable time, he says, “piṭṭhaṃ mūlaṃ phalaṃ khajja” and so on. Here (pāci. 248-250; pāci. aṭṭha. 248-249), piṭṭhakhādanīyaṃ (food made of flour) refers to the flour of the seven grains, of those resembling grains, and of pulses, the flour of jackfruit, of breadfruit, of hog plum, of sal tree, of the washed palmyra, of milk-vine, and so on, the flours that are common in those various regions as staple foods, are pervasive for both eating and consuming, are yāvakālikā (consumable within the allowable time). By this same characteristic, the characteristic of being consumable within the allowable time in mūlakhādanīyā (food made of roots) and others should also be understood, it has been abbreviated due to the great extent. Goraso (milk products) refers to milk, curds, and buttermilk. Dhaññabhojananti means, along with similars, the seven grains and the five kinds of staple food. Yāgusūpappabhutayoti - here, by the word “pabhuti” (etc.), it should be understood that kandakhādanīyaṃ (food made of bulbs), muḷālakhādanīyaṃ (food made of stalks), matthakakhādanīyaṃ (food made of pith), khandhakhādanīyaṃ (food made of stems), tacakhādanīyaṃ (food made of bark), pattakhādanīyaṃ (food made of leaves), pupphakhādanīyaṃ (food made of flowers), aṭṭhikhādanīyaṃ (food made of seeds), and niyyāsakhādanīyaṃ (food made of sap) are included.

Tatridaṃ mukhamattanidassanaṃ – bhisasaṅkhāto padumapuṇḍarīkakando piṇḍālumasālukaādayo vallikando āluvakando tālakandoti evamādi kandakhādanīyaṃ. Padumamuḷālādayo muḷālakhādanīyaṃ. Tālahintālakuntālaketakanāḷikerapūgarukkhakhajjūrīādīnaṃ kaḷīrasaṅkhātā matthakā matthakakhādanīyaṃ. Ucchukhandho nīluppalarattuppalakumudasogandhikānaṃ pupphadaṇḍakānīti evamādi khandhakhādanīyaṃ. Tacakhādanīyaṃ ucchutaco eva eko yāvakāliko, sopi saraso. Mūlakaṃ khārako caccu tambuko taṇḍuleyyakoti evamādi pattakhādanīyaṃ. Mūlakapupphaṃ khārakapupphaṃ caccupupphaṃ tambukapupphanti evamādi pupphakhādanīyaṃ, asokapupphaṃ pana yāvajīvikaṃ. Labujapanasaṭṭhiādi aṭṭhikhādanīyaṃ. Niyyāsakhādanīye yāvakālikaṃ natthi. Ete vuttappakārā yāvakālikā hontīti attho.

Here is a brief illustration: lotus stem known as bhisa, white lotus stem, water-lily stem, yam, and so forth are kandakhādanīyaṃ. Lotus tuber and the like are muḷālakhādanīyaṃ. The shoots of palm, hintāla, kuntāla, betel nut, coconut, pūga, date palm, and so forth are matthakakhādanīyaṃ. Sugarcane stem, blue lotus, red lotus, white lotus, and fragrant lotus flower stalks, and so forth, are khandhakhādanīyaṃ. Tacakhādanīyaṃ includes only sugarcane bark, which is yāvakālika and juicy. Radish, khāraka, caccu, tambuka, rice shoots, and so forth are pattakhādanīyaṃ. Radish flower, khāraka flower, caccu flower, tambuka flower, and so forth are pupphakhādanīyaṃ, but the asoka flower is yāvajīvika. Jackfruit, breadfruit, sixty-fruit, and so forth are aṭṭhikhādanīyaṃ. There is no yāvakālika in niyyāsakhādanīya. These types mentioned are yāvakālika, that is the meaning.

Herein, this is just a brief example: the bulb called bhisa, the lotus and water lily bulb, piṇḍāluka, saluka and other vine bulbs, āluvakanda, tālakanda and so on, is kandakhādanīyaṃ (food made of bulbs). Lotus stalks and so on are muḷālakhādanīyaṃ (food made of stalks). The pith called kaḷīra of palmyra, coconut-like toddy palm, kuntāla palm, screw pine, coconut, areca-nut tree, date palm, and so on is matthakakhādanīyaṃ (food made of pith). The stem of sugarcane, the flower stalks of blue water-lily, red water-lily, white water-lily, and fragrant water-lily, and so on, are khandhakhādanīyaṃ (food made of stems). Tacakhādanīyaṃ (food made of bark) is only the sugarcane bark, that too when sappy. Mūlaka, khāraka, caccu, tambuka, and taṇḍuleyya, and so on, are pattakhādanīyaṃ (food made of leaves). The flowers of radish, khāraka, caccu, and tambuka, and so on, are pupphakhādanīyaṃ (food made of flowers), but the asoka flower is consumable for life. Seeds of breadfruit, jackfruit, and so on, are aṭṭhikhādanīyaṃ (food made of seeds). There is no timely consumable in niyyāsakhādanīye (food made of sap). These described types are yāvakālikā (consumables within the allowable time).

86. Idāni “anujānāmi, bhikkhave, aṭṭha pānāni ambapānaṃ jambupānaṃ cocapānaṃ mocapānaṃ madhukapānaṃ muddikapānaṃ sālūkapānaṃ phārusakapāna”nti (mahāva. 300) evaṃ vuttaṃ aṭṭhavidhaṃ pānakaṃ yāmakālikaṃ nāmāti dassetuṃ “madhū”tiādimāha. Tattha (mahāva. aṭṭha. 300) madhujaṃ muddikajaṃ sālūkajaṃ cocajaṃ mocajaṃ ambujaṃ jambujañcāti evamattho gahetabbo. Ettha madhujaṃ nāma madhukānaṃ jātirasena kataṃ, taṃ pana udakasambhinnameva vaṭṭati, suddhaṃ na vaṭṭati. Muddikapānaṃ nāma muddikā udake madditvā parissāvetvā gahitaṃ. Sālūkapānaṃ nāma rattuppalanīluppalādīnaṃ kiñjakkharehi kataṃ. Sesāni pākaṭāneva. Ettha pana sace sayaṃ etāni yāvakālikavatthūni paṭiggahetvā udake madditvā ātape ādiccapākena pacitvā parissāvetvā pānakaṃ karoti, taṃ purebhattameva kappati. Sace anupasampannena kataṃ labhati, tadahupurebhattaṃ sāmisampi vaṭṭati, pacchābhattaṃ nirāmisaparibhogena yāva aruṇuggamanā vaṭṭati. Imāni aṭṭha pānāni sītānipi ādiccapākānipi vaṭṭanti, aggipākāni pana na vaṭṭanti, tasmā “naggisantatta”nti vuttaṃ.

86. Now, to show that the eight kinds of drinks stated as “I allow, monks, eight drinks: mango drink, rose-apple drink, banana drink, plantain drink, honey drink, grape drink, lotus-root drink, phārusaka drink” (mahāva. 300) are called yāmakālika, it is said beginning with “madhu”. Therein (mahāva. aṭṭha. 300), it should be understood as honey-derived, grape-derived, lotus-root-derived, banana-derived, plantain-derived, mango-derived, and rose-apple-derived. Here, madhujaṃ means made from the juice of the honey tree, but it is permissible only when mixed with water, not pure. Muddikapānaṃ means grapes crushed in water, strained, and taken. Sālūkapānaṃ means made from the stamens of red lotus, blue lotus, and the like. The rest are evident. If one receives these yāvakālika items oneself, crushes them in water, cooks them in sunlight, strains them, and makes a drink, it is permissible only before the meal. If it is made by an unordained person and obtained, it is permissible with meat before the meal, and after the meal without meat until dawn. These eight drinks are permissible whether cold or sun-cooked, but not fire-cooked; hence it is said “naggisantatta”.

86. Now, to show that the eight kinds of drinks stated as, “I allow, monks, eight [kinds of] drinks: mango-drink, rose-apple drink, cocam-drink, mocha-drink, honey-drink, grape-drink, water-lily-drink, pharusaka-drink” (Mahāva. 300), are called ‘allowable for a watch of the night’, he says “madhū” and so on. Here (Mahāva. aṭṭha. 300), the meaning should be taken thus: that made from honey, that made from grapes, that made from water-lily, that made from coca, that made from mocha, that made from mango, and that made from rose-apple. Here, that made from honey, means made with the natural flavor of honey-flowers. However, that is only suitable when mixed with water; it is not suitable undiluted. Grape-drink means grapes crushed in water, filtered, and taken. Water-lily drink means [drink] made from the filaments of red lotuses, blue lotuses, and so on. The rest are self-explanatory. Here, however, if one receives these lifetime-allowable items oneself, crushes them in water, cooks them in the sun with solar heat, filters them, and makes a drink, it is suitable only before the meal. If one receives it made by an unordained person, it is also suitable on the same day before the meal, with relish, and after the meal, for consumption without relish, until dawn. These eight drinks are suitable whether cold or sun-cooked, but they are not suitable if cooked by fire. Therefore, it is said, “not heated by fire”.

87. “Anujānāmi, bhikkhave, sabbaṃ phalarasaṃ ṭhapetvā dhaññaphalarasa”nti (mahāva. 300) vuttattā dhaññaphalaraso pana na vaṭṭati, tena vuttaṃ “sānulomāni dhaññāni ṭhapetvā”ti. “Anujānāmi, bhikkhave, sabbaṃ puppharasaṃ ṭhapetvā madhukapuppharasa”nti vuttattā madhukapuppharaso ādiccapāko vā hotu aggipāko vā, pacchābhattaṃ na vaṭṭati, tena vuttaṃ “madhukapupphamaññatrā”ti.

87. Since it is said, “I allow, monks, all fruit juices except grain-derived fruit juice” (mahāva. 300), grain-derived fruit juice is not permissible; hence it is said “sānulomāni dhaññāni ṭhapetvā”. Since it is said, “I allow, monks, all flower juices except honey-tree flower juice,” honey-tree flower juice, whether sun-cooked or fire-cooked, is not permissible after the meal; hence it is said “madhukapupphamaññatrā”.

87. Because it is said, “I allow, monks, all fruit juice except for grain-juice” (Mahāva. 300), grain-juice is not suitable. Therefore, it is said “excluding grains with husks”. Because it is stated “I allow, O monks, all flower juice, apart from the juice of Madhuka flowers”, whether Madhuka flower-juice is heated by the sun or fire, it is not permitted after noon; for this reason, the text states “except for madhuka-flowers”.

88. “Anujānāmi, bhikkhave, sabbaṃ pattarasaṃ ṭhapetvā ḍākarasa”nti vuttattā udakena pakkānampi yāvakālikapattānaṃ raso purebhattameva vaṭṭati, sītodakena madditānaṃ raso yāmakālikaṃ. Tena vuttaṃ “ṭhapetvā pakkaḍākaja”nti. Yāvajīvikapaṇṇassa udakena pakkassa raso yāvajīviko hoti.

88. Since it is said, “I allow, monks, all leaf juices except ḍāka juice,” the juice of yāvakālika leaves cooked with water is permissible only before the meal, while the juice of those crushed with cold water is yāmakālika. Hence it is said “ṭhapetvā pakkaḍākaja”. The juice of a yāvajīvika leaf cooked with water is yāvajīvika.

88. Because it is stated, “I allow, monks, all leaf-juice except ḍāka-leaf juice” (Mahāva.220), even the juice of lifetime-allowable leaves cooked with water is suitable only before the meal; the juice of those crushed with cold water is allowable for a watch of the night. Therefore, it is said “except that cooked from ḍāka”. The juice of a lifetime-allowable leaf cooked with water is [considered] lifetime-allowable.

89. Idāni sattāhakālike dassetuṃ “sappī”tiādimāha. Ettha (mahāva. 260) pana –

89. Now, to show the sattāhakālika, it is said beginning with “sappī”. Here (mahāva. 260), however—

89. Now, to show the seven-day allowable items, he says “ghee” and so on. Here (Mahāva. 260), however: -

Are sattāhakālika, clarified butter, for those whose meat is not prohibited”—

Ghee is allowable for seven days, for those whose meat is not prohibited”. –

Pāṭho gahetabbo. Evaṃ pana gahite vasā telaggahaṇena gahitāva hoti “telaṃ nāma tilatelaṃ sāsapatelaṃ madhukatelaṃ eraṇḍatelaṃ vasātela”nti (pārā. 623; pāci. 260) evaṃ pāḷiyaṃ vitthāritattā. Evaṃ pana aggahetvā vasā ca “madhuphāṇita”nti pāṭhe gahite yāvakālikabhūtā vasā sattāhakālikāti āpajjeyya, “yāni kho pana tāni gilānānaṃ bhikkhūnaṃ paṭisāyanīyāni bhesajjāni, seyyathidaṃ – sappi navanītaṃ telaṃ madhu phāṇita”nti (pārā. 622) evaṃ pañceva bhagavatā sattāhakālikabhesajjāni anuññātāni, tato uttari chaṭṭhassa sattāhakālikabhesajjassa atthitāpi āpajjati, bhesajjakkhandhakepi bhagavatā “anujānāmi, bhikkhave, vasāni bhesajjāni acchavasaṃ macchavasaṃ susukāvasaṃ sūkaravasaṃ gadrabhavasaṃ kāle paṭiggahitaṃ kāle nippakkaṃ kāle saṃsaṭṭhaṃ telaparibhogena paribhuñjitu”nti (mahāva. 262) evaṃ sattāhakālikavasena vasaṃ ananujānitvā tato nibbattatelameva anuññātaṃ, tasmā “madhuphāṇitameva cā”ti pāṭhe aggahite pāḷiyā aṭṭhakathāya ca virujjhati. Therena pana uttaravihāravāsīnaṃ khuddasikkhāya āgatanayena vuttaṃ. Tesaṃ pana –

This reading should be taken. When taken thus, fat is included under oil, as it is elaborated in the Pāli: “Oil means sesame oil, mustard oil, honey-tree oil, castor oil, fat oil” (pārā. 623; pāci. 260). However, if fat is not included and the reading “honey and molasses too” is taken, fat, which is yāvakālika, would become sattāhakālika, and since “Those medicinal items suitable for sick monks, namely—clarified butter, butter, oil, honey, molasses” (pārā. 622) lists only five sattāhakālika medicines allowed by the Blessed One, the existence of a sixth sattāhakālika medicine would emerge. Also, in the bhesajjakkhandhaka, the Blessed One said, “I allow, monks, fats as medicines—bear fat, fish fat, crocodile fat, pig fat, donkey fat—received in time, cooked in time, mixed in time, to be used with oil” (mahāva. 262), allowing oil derived from fat rather than fat itself as sattāhakālika. Thus, not taking “honey and molasses too” contradicts the Pāli and its commentary. The Elder has stated it according to the method found in the Khuddasikkhā of the Uttaravihāra residents, where it is said:

This reading should be taken. When taken in this way, fat is also included in the acceptance of oil, because in the Pāli it is expanded thus: “Oil means sesame oil, mustard oil, madhuka oil, castor oil, fat oil” (Pārā. 623; Pāci. 260). If, in this way, fat is not accepted and in the reading, it is taken as ‘honey and molasses’, fat that is a lifetime-allowable item would become a seven-day allowable. Moreover, the Blessed One allowed only five seven-day allowable medicines, thus: “Monks, I allow these medicines to be used by sick monks, that is to say: ghee, fresh butter, oil, honey, molasses” (Pārā. 622). Following that, the existence of a sixth seven-day allowable medicine would also result. In the Bhesajjakkhandhaka, the Blessed One, “I allow, monks, fat medicines—bear fat, fish fat, alligator fat, pig fat, donkey fat—received at the right time, cooked at the right time, mixed at the right time, to be consumed as an oil-treatment” (Mahāva. 262), thus not allowing fat itself as a seven-day allowable, but only allowing the oil produced from it. Therefore, if the reading is not taken as ‘and also honey and molasses,’ it contradicts the Pāli and the commentary. However, the Elder has stated it according to the text that came down in the Khuddasikkhā of those residing in the Uttara Vihāra. For them, thus:-

Evamāgataṃ. Amhākaṃ pana visuṃ sattāhakālike āgataṭṭhānaṃ natthīti vadanti, upaparikkhitabbaṃ.

Thus it comes. However, they say there is no separate mention of sattāhakālika in our texts, which should be investigated.

It has come down thus. But they say that for us, there is no separate place where seven-day allowables are mentioned, and this should be investigated.

Idāni tesu sappiṃ dassetuṃ “yesaṃ maṃsapavārita”nti vuttaṃ. “Sappināma gosappi vā ajikāsappi vā mahiṃ sasappi vā. Yesaṃ maṃsaṃ kappati, tesaṃ sappi, navanītaṃ nāma tesaṃyeva navanīta”nti (pārā. 623; pāci. 260) pāḷiyaṃ vuttattā navanītaṃ pana gahitanti na vitthāritaṃ , sappi pana purebhattaṃ paṭiggahitaṃ tadahu purebhattaṃ sāmisampinirāmisampi vaṭṭati. Pacchābhattato paṭṭhāya sattāhaṃ nirāmisaṃ paribhuñjitabbaṃ. Sattāhātikkame sace ekabhājane ṭhapitaṃ, ekaṃ nissaggiyaṃ. Sace bahūsu, vatthugaṇanāya nissaggiyapācittiyāni. Pacchābhattaṃ paṭiggahitaṃ sattāhaṃ nirāmisameva vaṭṭati. Sappi tāpentassa sāmaṃpāko na hoti, “navanītaṃ pana tāpentassa hi sāmaṃpāko na hoti, sāmaṃpakkena pana tena saddhiṃ āmisaṃ na vaṭṭatī”ti ca “sace anupasampanno purebhattaṃ paṭiggahitanavanītena sappiṃ katvā deti, purebhattaṃ sāmisaṃ vaṭṭati. Sace sayaṃ karoti, sattāhaṃ nirāmisameva vaṭṭatī”ti ca samantapāsādikāyaṃ (pārā. aṭṭha. 2.622) navanītamhiyeva sāmaṃpākatā vuttā, na sappimhi. Yaṃ pana kaṅkhāvitaraṇiyaṃ vuttaṃ “nibbattitasappi vā navanītaṃ vā pacituṃ vaṭṭatī”ti, “taṃ pana tadahu purebhattampi sāmisaṃ paribhuñjituṃ na vaṭṭatī”ti (kaṅkhā. aṭṭha. bhesajjasikkhāpadavaṇṇanā) ca, tattha yāvakālikavatthunā asammissaṃ sudhotaṃ navanītaṃ sandhāya “pacituṃ vaṭṭatī”ti vuttaṃ. Sayaṃpacitasattāhakālikena saddhiṃ yadi āmisaṃ bhuñjati, taṃ āmisaṃ sayaṃpakkasattāhakālikena missitaṃ attano yāvakālikabhāvaṃ sattāhakālikena gaṇhāpeti, tathā ca sati yāvakālikaṃ apakkampi sayaṃpakkabhāvaṃ upagacchatīti “sāmisaṃ paribhuñjituṃ na vaṭṭatī”ti vuttaṃ. Yathā sayaṃpakkasattāhakālikavasātelaṃ sayaṃbhajjitasāsapādiyāvajīvikavatthūnaṃ telañca sāmisaṃ tadahu purebhattampi na vaṭṭati, tathā navanītasappīti veditabbaṃ. Vakkhati ca ācariyo –

Now, to show sappī, it is said “yesaṃ maṃsapavārita”. Since it is said in the Pāli, “Sappī means cow’s clarified butter, she-goat’s clarified butter, buffalo’s clarified butter, or the like. For those whose meat is permissible, their clarified butter and butter too” (pārā. 623; pāci. 260), butter is included but not elaborated. Sappī received before the meal may be used with or without meat before the meal on that day. After the meal, it must be used without meat for seven days. If seven days pass and it is kept in one vessel, it incurs one nissaggiya offense. If in multiple vessels, it incurs nissaggiya-pācittiya offenses according to the number of items. Received after the meal, it is permissible only without meat for seven days. Heating sappī oneself does not make it self-cooked. However, it is said in the Samantapāsādikā (pārā. aṭṭha. 2.622), “Heating butter oneself does not make it self-cooked, but meat with it when self-cooked is not permissible,” and “If an unordained person makes sappī from butter received before the meal and gives it, it is permissible with meat before the meal. If one makes it oneself, it is permissible only without meat for seven days”—this self-cooking applies only to butter, not sappī. However, in the Kaṅkhāvitaraṇī it is said, “It is permissible to cook sappī or butter produced from it” (kaṅkhā. aṭṭha. bhesajjasikkhāpadavaṇṇanā), but “even before the meal on that day, it is not permissible to use it with meat,” referring to pure butter unmixed with yāvakālika items, meaning “it is permissible to cook.” If one eats meat with self-cooked sattāhakālika, that meat, mixed with self-cooked sattāhakālika, takes on the sattāhakālika nature of the yāvakālika, and thus even uncooked yāvakālika becomes self-cooked; hence it is said, “It is not permissible to use with meat.” Just as self-cooked sattāhakālika fat oil or self-roasted mustard and other yāvajīvika items’ oil is not permissible with meat even before the meal on that day, so it is with butter and sappī, it should be understood. The teacher will say:

Now, to show ghee among those, it is said, “for whom meat is allowable”. Because it is said in the Pāḷi, “Ghee means cow ghee, goat ghee, or buffalo ghee. The ghee of those for whom meat is allowable, butter means the butter of those very ones” (Pārā. 623; Pāci. 260), butter is implied, not explained in detail. Ghee accepted before noon is allowable the same day before noon, both with and without other foods. After the midday meal, it should be consumed without other foods for seven days. If it exceeds seven days and is kept in one container, there is one nissaggiya offense. If in many, there are nissaggiya-pācittiya offenses according to the number of items. What is accepted after the midday meal is only allowable without other food for seven days. There’s no own-cooking for one who heats ghee. It is stated in the Samantapāsādikā(Pārā. Aṭṭha. 2.622), And also,“There is no own-cooking for one who heats butter, and food mixed with what has been cooked by oneself is not allowable.”and, “If an unordained person makes ghee from butter accepted before noon, it is allowable with other food before noon. If one does it oneself, it is allowable only without other food for seven days.” Own-cooking is stated only regarding butter, not ghee. However, what is stated in the Kaṅkhāvitaraṇī, “It is allowable to cook ghee or butter that has been produced,” and also, “but that is not allowable to be consumed with other food even before noon on that day” (Kaṅkhā. Aṭṭha. Bhesajjasikkhāpadavaṇṇanā), there, concerning butter that is unmixed with lifetime requisites and well-washed, it is said “it is allowable to cook.” If one eats food with seven-day requisites cooked by oneself, that food, mixed with seven-day requisites cooked by oneself, causes one’s lifetime requisites to be considered as seven-day requisites. In that case, lifetime requisites, even if uncooked, become of the nature of what is cooked by oneself. Therefore, it is said, “it is not allowable to be consumed with other food.” Just as the oil of seven-day requisites cooked by oneself and the oil of lifetime requisites such as sesame, etc., roasted by oneself, are not allowable with other food even before noon on that day, so it should be understood regarding butter and ghee. The teacher will also say –

“Yāvakālikaādīni, saṃsaṭṭhāni sahattanā. Gāhāpayanti sabbhāva”nti ca,

“Lifetime requisites and so on, mixed with one’s own hand, Cause all to adopt their nature,” and,

“What is cooked by a bhikkhu with those, is allowable as a lifetime requisite;

And without other food for seven days; with other food, there is own-cooking.”

Yā pana samantapāsādikāyaṃ navanītamhi sāmaṃpākatā vuttā, sā takkādisammissaṃ adhotanavanītaṃ sandhāya vuttā. Tasmā viññūnaṃ samantapāsādikāpi kaṅkhāvitaraṇīpi samenti, taṃ navanītaṃ sandhāya vuttanti ācariyā vadanti. Idameva yuttaṃ. Yadi sappimhi sāmaṃpākatā hoti, avassaṃyeva samantapāsādikāyaṃ vucceyya, tattha pana “sappi tāva purebhattaṃ paṭiggahitaṃ, tadahu purebhattaṃ sāmisampi nirāmisampi paribhuñjituṃ vaṭṭatī”ti (pārā. aṭṭha. 2.622) hi vuttaṃ, na pacanavidhānaṃ. Manussasappinavanītānaṃ, aññesampi hatthiassādīnaṃ akappiyamaṃsasappinavanītānaṃ sattāhātikkame dukkaṭaṃ. Kiṃ pana taṃ paribhuñjituṃ vaṭṭatīti? Āma vaṭṭati. Kasmā? Paṭikkhepābhāvā ca sabbaaṭṭhakathāsu anuññātattā ca. “Yesaṃ maṃsaṃ kappati, tesaṃ sappi, navanīta”nti (pārā. 623) idaṃ pana nissaggiyavatthuṃ dassetuṃ vuttaṃ, na aññesaṃ vāraṇatthāya.

The self-cooking mentioned in the Samantapāsādikā regarding butter refers to butter mixed with buttermilk and unwashed, they say. Thus, the wise reconcile the Samantapāsādikā and Kaṅkhāvitaraṇī, saying it refers to that butter, which is reasonable. If self-cooking applied to sappī, it would certainly be mentioned in the Samantapāsādikā, but there it says, “Sappī received before the meal may be used with or without meat before the meal on that day” (pārā. aṭṭha. 2.622), with no mention of cooking methods. For human sappī and butter, or even that from elephants, horses, and other impermissible meats, exceeding seven days incurs a dukkata. Can it still be used? Yes, it can. Why? Due to the absence of prohibition and its allowance in all commentaries. “For those whose meat is permissible, their sappī and butter” (pārā. 623) is said to indicate items subject to nissaggiya, not to prohibit others.

However, the own-cooking that is stated regarding butter in the Samantapāsādikā is stated concerning unwashed butter mixed with things like buttermilk. Therefore, the teachers say that the wise consider both the Samantapāsādikā and the Kaṅkhāvitaraṇī to agree, being stated concerning that butter. This very thing is proper. If there were own-cooking regarding ghee, it would necessarily be stated in the Samantapāsādikā. However, it is stated there, “Ghee accepted before noon is allowable to be consumed on that day before noon, both with and without other foods” (Pārā. Aṭṭha. 2.622), but there is no mention of a method of cooking. For the ghee and butter of humans, and for the ghee and butter of other unallowable meats such as elephants, horses, etc., after the passing of seven days, there is a dukkaṭa offense. But is it allowable to consume it? Yes, it is allowable. Why? Because there is no prohibition and because it is permitted in all eight commentaries. The statement, “The ghee and butter of those for whom meat is allowable” (Pārā. 623), is said to show nissaggiya items, not to prohibit others.

90. Idāni telaṃ dassetuṃ “telaṃ tilavaseraṇḍamadhusāsapasambhava”ntiādimāha. Ettha tilādīhi sambhavaṃ nibbattaṃ telanti sambandho. Ettha (pārā. aṭṭha. 1.100) pana purebhattaṃ tile paṭiggahetvā katatelaṃ purebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya savatthukappaṭiggahitattā anajjhoharaṇīyaṃ. Pacchābhattaṃ paṭiggahetvā katatelaṃ anajjhoharaṇīyaṃ, sīsamakkhanādīsu upanetabbaṃ. Eraṇḍamadhukasāsapaṭṭhīni paṭiggahetvā sace tāni bhajjitvā telaṃ karoti, tadahu purebhattampi sāmisaṃ na vaṭṭati, sāmaṃpākatā hoti. Sace abhajjitvā karoti, tadahu purebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya nirāmisameva vaṭṭati, paribhuñjitabbavatthūnaṃ yāvajīvikattā savatthukappaṭiggahaṇe doso natthīti. Telaggahaṇatthāya eraṇḍakaṭṭhiādīni paṭiggahetvā sattāhaṃ atikkāmayato dukkaṭaṃ. Tathā pāḷiyaṃ anāgatāni adassitāni kosambakakusumbhādīnaṃ telāni.

90. Now, to show oil, it is said: “telaṃ tilavaseraṇḍamadhusāsapasambhava” and so forth. Here, the connection is that oil is produced or derived from sesame (tila) and the like. In this regard (pārā. aṭṭha. 1.100), however, sesame received before the meal and made into oil is permissible even with meat before the meal; but from after the meal onward, due to being received with a basis (savatthukappaṭiggahitattā), it is not to be consumed internally (anajjhoharaṇīyaṃ). Oil made from what is received after the meal is not to be consumed internally but may be applied for purposes such as anointing the head. If castor (eraṇḍa), madhuka, or mustard (sāsapa) seeds are received and one roasts them to make oil, even before the meal on that day, it is not permissible with meat, as it becomes self-cooked (sāmaṃpākatā). If made without roasting, it is permissible with meat before the meal on that day; from after the meal onward, it is permissible only without meat (nirāmisameva), because there is no fault in receiving with a basis (savatthukappaṭiggahaṇe) for objects to be used lifelong (yāvajīvikattā). For one who exceeds seven days after receiving castor seeds and the like for the purpose of taking oil, there is a dukkaṭa offense. Likewise, oils from kosambaka, kusumbha, and others—unstated and unshown in the Pāḷi—are implied.

90. Now, to show oil, he says, “oil is produced from sesame, tallow tree, castor, honey, and mustard,” and so on. Here, the connection is that oil is produced, originated from sesame, etc. Here (pārā. aṭṭha. 1.100), however, sesame oil that is made after accepting sesame before the meal is allowable, like food before the meal containing material substance. From after the meal onwards, it’s not to be ingested because it was received among allowable materials. Oil that is made after receiving it after the meal, is not to be ingested, it should be applied on the head, etc. If, after receiving castor, madhuka, and mustard plants, one roasts them and makes oil, it is not allowable on that day even before the meal, like food containing material substance, because it is self-cooked. If one makes it without roasting, that day even, like food containing material substance before the meal, is allowable, from after the meal onwards only that without material substance is allowable. Because the things to be consumed are yāvajīvika, there’s no fault in receiving allowable materials. After receiving castor stalk etc. for extracting oil, exceeding seven days is a dukkaṭa offense. Similarly, not mentioned in the Pāḷi and not shown are oils from kosamba, kusumbha, etc.

Idāni madhuvikatiṃ dassetuṃ “khuddābhamaramadhukari-makkhikāhi kata”nti vuttaṃ. Tattha (pārā. aṭṭha. 2.623) khuddāti khuddamakkhikā. Bhamarāti mahābhamaramakkhikā . Daṇḍakesu madhukarā madhukarimakkhikā nāma. Etāhi tīhi makkhikāhi kataṃ madhu nāmāti attho. “Madhu nāma makkhikāmadhū”ti pāḷiyaṃ (pārā. 623; pāci. 260) vuttattā aññehi tumbaṭakādīhi kataṃ sattāhakālikaṃ na hotīti veditabbaṃ.

Now, to show the classification of honey, it is said: “khuddābhamaramadhukari-makkhikāhi kata”. Therein (pārā. aṭṭha. 2.623), khuddā refers to small flies (khuddamakkhikā). Bhamarā refers to large bumblebee-like flies (mahābhamaramakkhikā). Those called madhukarimakkhikā are bees (madhukarā) with stingers. The meaning is that honey (madhu) is that made by these three types of flies. Since it is said in the Pāḷi (pārā. 623; pāci. 260), “Honey (madhu) is the honey of flies (makkhikāmadhu),” it should be understood that what is made by others, such as tumbaṭaka, is not permissible for seven days (sattāhakālikaṃ).

Now, to show honey derivatives, it is said, “made by small bees, bhamara bees, and madhukari bees.” There (pārā. aṭṭha. 2.623), khuddā means small bees. Bhamarā means large bhamara bees. The bees that make honey in stalks are called madhukari bees. The meaning is that honey is made by these three kinds of bees. Because it is said in the Pāḷi (pārā. 623; pāci. 260), “Honey is bees’ honey”, it should be understood that honey made by others, such as bees on tumbaṭaka tree, etc., is not seven-day allowable.

Idāni phāṇitaṃ dassetuṃ “rasādiucchuvikati, pakkāpakkā ca phāṇita”nti āha. Pakkā ca apakkā ca rasādiucchuvikati phāṇitanti attho. Madhukapupphaphāṇitaṃ purebhattaṃ sāmisaṃ vaṭṭati, pacchābhattato paṭṭhāya sattāhaṃ nirāmisameva vaṭṭati. Tassa sattāhātikkame dukkaṭaṃ. Ciñcaphāṇitañca ambaphāṇitañca yāvakālikameva.

Now, to show molasses (phāṇita), it is said: “rasādiucchuvikati, pakkāpakkā ca phāṇita”. The meaning is that molasses (phāṇita) is derived from the juice of sugarcane (ucchu) and the like, whether cooked (pakkā) or uncooked (apakkā). Molasses from madhuka flowers is permissible with meat before the meal; from after the meal onward, it is permissible only without meat (nirāmisameva) for seven days. Exceeding seven days incurs a dukkaṭa offense. Molasses from tamarind (ciñcaphāṇita) and mango (ambaphāṇita) is permissible only for a day (yāvakālikameva).

Now, to show molasses, he says, “molasses is a sugarcane product with juice and so forth, cooked and uncooked.” The meaning is that both cooked and uncooked sugarcane products with juice etc. are molasses. Molasses from Madhuka flower is allowable before the meal containing material substance, from after the meal onwards, it is allowable for seven days and only that without material substance. An offence of dukkaṭa is commited if these seven days limit is exceeded. Tamarind molasses and mango molasses are only allowable for that time.

91. Idāni etesu vasātelassa odissa anuññātattā taṃ visuṃ uddharitvā dassetuṃ “savatthupakkā sāmaṃ vā”tiādimāha. Sattavidhañhi (pārā. aṭṭha. 2.623) odissaṃ nāma byādhodissaṃ puggalodissaṃ kālodissaṃ samayodissaṃ desodissaṃ vasodissaṃ bhesajjodissanti.

91. Now, since among these, fat (vasā) and oil (tela) are specifically permitted, to extract and show them separately, it is said: “savatthupakkā sāmaṃ vā” and so forth. The seven kinds (pārā. aṭṭha. 2.623) of specific permissions (odissa) are: for illness (byādhodissa), for a person (puggalodissa), for a time (kālodissa), for an occasion (samayodissa), for a place (desodissa), for fat (vasodissa), and for medicine (bhesajjodissa).

91. Now, because in these, fat and oil have been allowed specifically, to extract and show that separately, he says, “cooked with ingredients or plain,” and so on. There are seven kinds (pārā. aṭṭha. 2.623) of specific allowances, namely, specific allowance for disease, specific allowance for a person, specific allowance for time, specific allowance for occasion, specific allowance for place, specific allowance for fat, and specific allowance for medicine.

Tattha “anujānāmi, bhikkhave, amanussikābādhe āmakamaṃsaṃ āmakalohita”nti (mahāva. 264) vuttaṃ, idaṃ byādhodissaṃ nāma. Ettha pana kālepi vikālepi kappiyākappiyamaṃsalohitaṃ vaṭṭati. “Anujānāmi, bhikkhave, romanthakassa romanthana”nti (cūḷava. 273) evaṃ anuññātaṃ puggalodissaṃ nāma. “Anujānāmi, bhikkhave, cattāri mahāvikaṭāni dātuṃ gūthaṃ muttaṃ chārikaṃ mattika”nti (mahāva. 268) evaṃ sappadaṭṭhakāle appaṭiggahitakaṃ anuññātaṃ kālodissaṃ nāma. Gaṇabhojanādi samayodissaṃ nāma. Gaṇaṅgaṇūpāhanāni desodissaṃ nāma. Vasodissaṃ nāma “anujānāmi, bhikkhave, vasāni bhesajjānī”ti (mahāva. 262) evaṃ vasānāmena anuññātaṃ. Taṃ ṭhapetvā manussavasaṃ sabbesaṃ kappiyākappiyavasānaṃ telaṃ taṃtadatthikānaṃ telaparibhogena paribhuñjituṃ vaṭṭati. Bhesajjodissaṃ nāma “anujānāmi, bhikkhave, tāni pañca bhesajjānī”ti (mahāva. 261) evaṃ bhesajjanāmena vuttāni sappiādīni pañca.

Therein, it is said: “I allow, monks, raw flesh (āmakamaṃsa) and raw blood (āmakalohita) for a non-human affliction (amanussikābādhe)” (mahāva. 264); this is called byādhodissa. Here, permissible or impermissible flesh and blood are allowable at any time (kālepi vikālepi). “I allow, monks, cud-chewing for one who chews the cud (romanthakassa romanthana)” (cūḷava. 273); what is thus permitted is called puggalodissa. “I allow, monks, the four great impurities to be given: excrement (gūtha), urine (mutta), ash (chārika), and clay (mattika)” (mahāva. 268); what is permitted at the time of a snakebite (sappadaṭṭhakāle), even if not received, is called kālodissa. Group meals and the like are samayodissa. Sandals for a group or individual are desodissa. Vasodissa is: “I allow, monks, fats (vasāni) as medicines (bhesajjāni)” (mahāva. 262); what is permitted under the name of fat (vasā), except human fat (manussavasa), is allowable for all permissible or impermissible fats when used as oil for those who need it (telaparibhogena). Bhesajjodissa is: “I allow, monks, these five medicines (pañca bhesajjāni)” (mahāva. 261); thus, the five—clarified butter (sappi) and the like—are stated under the name of medicine (bhesajja).

There, “I allow, monks, in case of a non-human affliction, raw flesh and raw blood” (mahāva. 264) — this is called specific allowance for disease. Here, however, both allowable and unallowable meat and blood are permissible, both during the right time and the wrong time. “I allow, monks, for a ruminant to ruminate” (cūḷava. 273)— thus allowed is called specific allowance for a person. “I allow, monks, to give four great products, feces, urine, ash, and clay” (mahāva. 268)—thus allowed at the time of being bitten by a snake, without having been received, is called specific allowance for time. Group meals and so on is specific allowance for occasion. Shoes in a group are specific allowance for place. Specific allowance for fat is, “I allow, monks, fats as medicines” (mahāva. 262) thus stated for the allowance of fats, by name. Excluding human fat, the oil of all allowable and unallowable fats is permissible for those who need it, to consume it as an oil-consumption. Specific allowance for medicine is: “I allow, monks, these five medicines” (mahāva. 261) – thus, the five stated as medicines by name, ghee, and so forth.

Yathā pana khīradadhiādīhi pakkatelaṃ pacchābhattaṃ na vaṭṭati, na evamidaṃ. Idaṃ pana telaṃ savatthukapakkampi vaṭṭati, taṃ dassetuṃ “savatthupakkā sāmaṃ vā”ti vuttaṃ. Vasaṃ oloketvā “savatthupakkā”ti vuttaṃ. Sāmaṃ pakkā vāti attho. Yathā savatthukappaṭiggahitattā sāmaṃpakkattā dadhiādīhi pakkatelaṃ attanā kataṃ purebhattampi na vaṭṭati, na evamidaṃ. Idaṃ pana attanā savatthukapakkampi purebhattampi pacchābhattampi vaṭṭatīti attho. Ettha pana kāraṇūpacārena vasātelaṃ “vasā”ti vuttaṃ.

Just as oil cooked with milk (khīra), curds (dadhi), and the like is not permissible after the meal, it is not so here. This oil, even when cooked with a basis (savatthukapakka), is permissible; to show this, it is said: “savatthupakkā sāmaṃ vā.” Observing fat (vasa), it is said: “savatthupakkā,” meaning “cooked by oneself (sāmaṃ pakkā).” Unlike oil cooked with curds and the like, which, due to being received with a basis (savatthukappaṭiggahitattā) and self-cooked (sāmaṃpakkattā), is not permissible even before the meal when made by oneself, this is not so. This, even when cooked with a basis by oneself (savatthukapakka), is permissible both before the meal and after the meal. Here, by way of reason, oil from fat (vasātela) is called “vasā.”

However, just as clarified butter, curd, and similar substances prepared with subsequently-offered oil are not allowable, this is not so. But this oil, even cooked with ingredients, is allowable. To show that, it is said, “cooked with ingredients, or by oneself.” Observing the fat, it is said, “cooked with ingredients,” meaning cooked by oneself. Just as oil prepared with curd and the like, because it is received together with ingredients and is cooked by oneself, is not allowable even before the meal, this is not so. But this, even if cooked by oneself with ingredients, is allowable both before the meal and after the meal – such is the meaning. Here, by transference of cause, fat and oil are called “fat.”

Kāleti purebhattakāle parehi vā attanā vā pakkāti attho. Pacchābhattaṃ pana pacituṃ na vaṭṭati “kāle paṭiggahitaṃ kāle nippakkaṃ kāle saṃsaṭṭha”nti (mahāva. 262) vuttattā. Tasmā “kāle”ti vuttaṃ. Yo pana vikāle paṭiggahetvā vikāle pacitvā vikāle parissāvetvā paribhuñjati, so tīṇi dukkaṭāni āpajjati.

Kāle means at the time before the meal (purebhattakāle), whether cooked by others or oneself. However, cooking it after the meal is not permissible, as it is said: “Received in due time (kāle paṭiggahitaṃ), cooked in due time (kāle nippakkaṃ), mixed in due time (kāle saṃsaṭṭha)” (mahāva. 262). Therefore, it is said “kāle.” One who receives it out of time (vikāle), cooks it out of time, and consumes it out of time incurs three dukkaṭa offenses.

At the time means cooked by others or by oneself during the forenoon. But it is not allowable to cook it after the meal, because it is said, “received at the time, cooked at the time, mixed at the time” (Mahāva. 262). Therefore, it is said, “at the time.” But whoever receives it at the wrong time, cooks it at the wrong time, strains it at the wrong time, and consumes it, incurs three dukkaṭa offenses.

Amānusāti ettha (mahāva. 262) pana acchavasādīnaṃ anuññātattā ṭhapetvā manussavasaṃ sabbesaṃ akappiyamaṃsānaṃ vasā anuññātāti veditabbā. Maṃsesu hi manussahatthimaṃsādīni dasa maṃsāni paṭikkhittāni, vasā pana ekā manussavasā eva.

Amānusā—here (mahāva. 262), since fats (vasā) of bears (accha) and the like are permitted, it should be understood that the fats of all animals except human fat (manussavasa) are allowed, even if their flesh is impermissible (akappiyamaṃsa). Among flesh, ten types—human (manussa), elephant (hatthi), and so forth—are prohibited (paṭikkhitta), but among fats, only human fat (manussavasā) is prohibited.

Non-human; however, here (Mahāva. 262), because the fat of bears and the like is allowed, it should be understood that, excluding human fat, the fat of all prohibited meats is allowed. Indeed, among meats, ten meats such as human flesh, elephant flesh, and so on are forbidden, but among fats, only human fat is [forbidden].

Anupasampannena (pārā. aṭṭha. 2.623) katanibbaṭṭitavasātelaṃ purebhattaṃ paṭiggahitaṃ purebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya sattāhaṃ nirāmisameva vaṭṭati. Yaṃ panettha sukhumarajasadisaṃ maṃsaṃ vā nhāru vā aṭṭhi vā lohitaṃ vā, taṃ abbohārikaṃ. Sace sayaṃ karoti, purebhattaṃ paṭiggahetvā pacitvā parissāvetvā sattāhaṃ nirāmisameva paribhuñjitabbaṃ. Nirāmisaparibhogañhi sandhāya idaṃ vuttaṃ “kāle paṭiggahitaṃ kāle nippakkaṃ kāle saṃsaṭṭhaṃ telaparibhogena paribhuñjitu”nti (mahāva. 262). Aññesanti sappiādīnaṃ. Vatthunti yāvakālikabhūtaṃ vatthuṃ. Yāvakālikavatthūnaṃ vatthuṃ na paceti sambandho.

Oil from fat (vasātela) prepared and extracted by an unordained person (anupasampanna) (pārā. aṭṭha. 2.623), if received before the meal, is permissible even with meat (sāmisaṃ); from after the meal onward, it is permissible only without meat (nirāmisameva) for seven days. However, any flesh, sinew (nhāru), bone (aṭṭhi), or blood (lohita) resembling fine dust (sukhumaraja) is not to be used (abbohārikaṃ). If one prepares it oneself, having received it before the meal, cooked it, and filtered it, it must be used without meat (nirāmisa) for seven days. This is stated with reference to use without meat: “Received in due time (kāle paṭiggahitaṃ), cooked in due time (kāle nippakkaṃ), mixed in due time (kāle saṃsaṭṭhaṃ), to be used with oil (telaparibhogena)” (mahāva. 262). Aññesa refers to clarified butter (sappi) and the like. Vatthu refers to a basis permissible for a day (yāvakālika). The connection is that one does not cook a basis that is permissible for a day.

Fat-oil produced by a non-ordained person (Pārā. Aṭṭha. 2.623), if received before the meal, is allowable even with solid food before the meal; from after the meal onwards, it is allowable for seven days only without solid food. Any subtle, dust-like meat, sinew, bone, or blood that may be present is negligible. If one does it oneself, having received it before the meal, cooked it, and strained it, it should be consumed for seven days only without solid food. With reference to consumption without solid food, it is said, “received at the time, cooked at the time, mixed at the time, consume it with the consumption of oil” (Mahāva. 262). Of others means of ghee, etc. Ingredient means an ingredient that is yāvakālika (allowable for the day). The relationship is: one does not cook the ingredients of yāvakālika ingredients.

92. Idāni yāvajīvikavikatiṃ dassetuṃ “haliddī”tiādi vuttaṃ. Tatthāyamanuttānapadattho (mahāva. 263; pāci. aṭṭha. 248-249) – pañcamūlādikañcāpīti ettha dvipañcamūlena saddhiṃ aññānipi taggatikāni mūlabhesajjāni gahitānīti ñātabbaṃ.

92. Now, to show lifelong substances (yāvajīvika), it is said: “haliddī” and so forth. Therein, the meaning of the unexplained terms (mahāva. 263; pāci. aṭṭha. 248-249)—pañcamūlādikañcāpī—is that, along with the two sets of five roots (dvipañcamūla), other root medicines (mūlabhesajja) of the same class are included.

92. Now, to show the modification of yāvajīvika (life-long allowable), it is said, “turmeric,” and so on. Here is the literal meaning of the words (Mahāva. 263; Pāci. Aṭṭha. 248-249) – and also the fifth root, etc.; here, it should be known that along with the two-times-five roots, other medicinal roots of the same category are included.

93-5. Biḷaṅgādīni phalabhesajjāni. Tattha (mahāva. 263) goṭṭhaphalanti madanaphalanti vadanti. Kappāsādīnaṃ paṇṇanti sambandho. Ime pana vuttappakārā mūlabhesajjaphalabhesajjapaṇṇabhesajjavasena vuttā sabbe kappiyā. Imesaṃ pupphaphalapaṇṇamūlā sabbepi kappiyā yāvajīvikāyeva. Ṭhapetvā ucchuniyyāsaṃ sabbo ca niyyāso sarasañca ucchujaṃ tacaṃ ṭhapetvā sabbo ca tacoti sambandho.

93-5. Biḷaṅga and the like are fruit medicines (phalabhesajja). Therein (mahāva. 263), goṭṭhaphala is said to be the madana fruit. The connection is with the leaves (paṇṇa) of cotton (kappāsa) and the like. All these—stated as root medicines (mūlabhesajja), fruit medicines (phalabhesajja), and leaf medicines (paṇṇabhesajja)—are permissible (kappiya). Their flowers (puppha), fruits (phala), leaves (paṇṇa), and roots (mūla) are all permissible (kappiya) and lifelong (yāvajīvika). The connection is that all exudations (niyyāsa) except sugarcane juice (ucchuniyyāsa), and all bark (taca) except sugarcane bark (ucchutaca), are permissible.

93-5. Biḷaṅga and the like are medicinal fruits. There (Mahāva. 263), goṭṭhaphala means, they say, the emetic nut. The relationship is: the leaves of cotton, etc. But all these, mentioned as medicinal roots, medicinal fruits, and medicinal leaves, are allowable. All their flowers, fruits, leaves, and roots are allowable, life-long allowables indeed. Excluding sugarcane juice, all juices, and sugarcane sap; excluding the bark of the palatable sugarcane, all bark – such is the relationship.

96. Madhunā (pārā. aṭṭha. 2.623) amakkhitaṃ suddhasitthañca. Madhumakkhitaṃ pana sattāhakālikameva. Yañca kiñcīti odanaṃ maṃsaṃ aṭṭhiādīnīti attho.

96. That which is not smeared with honey (madhunā amakkhitaṃ) is suddhasittha (pure beeswax) (pārā. aṭṭha. 2.623). That smeared with honey (madhumakkhita) is permissible only for seven days (sattāhakālika). Yañca kiñcī means rice (odana), flesh (maṃsa), bones (aṭṭhi), and so forth.

96. Pure beeswax unmixed with honey. But what is mixed with honey is allowable for only seven days. And whatever else, meaning rice, meat, bones, and so on.

97. “Yāni vā panaññānipi atthi neva khādanīye khādanīyatthaṃ pharanti, na bhojanīye bhojanīyatthaṃ pharanti, tāni paṭiggahetvā yāvajīvaṃ pariharituṃ, sati paccaye paribhuñjituṃ , asati paccaye paribhuñjantassa āpatti dukkaṭassā”ti (mahāva. 263) vuttattā “āhāratthamasādhentaṃ, sabbaṃ taṃ yāvajīvika”nti vuttaṃ.

97. Since it is said: “Whatever else there is that does not permeate edibles (khādanīya) for the purpose of eating, nor permeate food (bhojanīya) for the purpose of nourishment, having received it, one may keep it lifelong (yāvajīvaṃ pariharituṃ); one may use it when there is a reason (sati paccaye), and if one uses it without a reason (asati paccaye), there is an offense of dukkaṭa” (mahāva. 263), it is stated: “āhāratthamasādhentaṃ, sabbaṃ taṃ yāvajīvika”.

97. Because it is said, “And whatever other things there are that do not extend to the status of food among foods, nor to the status of a meal among meals, having received them, one may keep them for life, consume them when there is a reason, and incur a dukkaṭa offense if consuming them when there is no reason” (Mahāva. 263), it is said, “not establishing it for the purpose of a meal, all that is yāvajīvika.”

98. Sabbassāti gilānassāpi agilānassapīti attho. Kālikattayanti yāvakālikaṃ vajjetvā avasesaṃ sati paccaye vikāle kappatīti attho.

98. Sabbassa means for both the sick (gilāna) and the healthy (agilāna). Kālikattaya means the three times (kālika), excluding that permissible for a day (yāvakālika), the remainder being permissible out of time (vikāle) when there is a reason (sati paccaye).

98. Of all means both for the sick and for the non-sick. Three periods means that, excluding yāvakālika (allowable for the day), the remainder is allowable at the wrong time when there is a reason.

99. Janayantubhoti janayanti ubho. Kiṃ vuttaṃ hoti? Yāvakālikayāmakālikasaṅkhātā ubho kālikā attano kālamatikkamitvā paribhuttā pācittiṃ janayantīti attho. Kiñca bhiyyo (mahāva. 274; mahāva. aṭṭha. 274; kaṅkhā. aṭṭha. sannidhikārakasikkhāpadavaṇṇanā) – ubhopi panete akappiyakuṭiyaṃ vuttā antovutthaṃ dukkaṭañca, punadivase paribhuñjato sannidhiṃ pācittiyañca janayantīti attho.

99. Janayantubho means “they produce both.” What is meant? The two times (kālika)—known as permissible for a day (yāvakālika) and permissible for a night (yāmakālika)—when consumed beyond their respective times (attano kālamatikkamitvā), produce a pācittiya offense. Furthermore (mahāva. 274; mahāva. aṭṭha. 274; kaṅkhā. aṭṭha. sannidhikārakasikkhāpadavaṇṇanā), both of these, when kept in an impermissible dwelling (akappiyakuṭi), produce a dukkaṭa offense for being stored indoors (antovuttha), and if consumed the next day, they produce a pācittiya offense for hoarding (sannidhi).

99. Janayantubhoti means they both generate. What does this mean? It means that the two kālikas, namely yāvakālika and yāmakālika, when consumed after their respective times have expired, generate a pācittiya offence. Furthermore (Mahāva. 274; Mahāva. Aṭṭha. 274; Kaṅkhā. Aṭṭha. Sannidhikārakasikkhāpadavaṇṇanā), both of these, when kept overnight in a non-allowable dwelling as mentioned, cause a dukkaṭa offence, and if consumed on the following day, they generate a sannidhi (pācittiya) offence because of storing.

100. Anāruḷhe means human ghee (manussasappi) and the like, unmentioned in the Pāḷi.

100. Anāruḷheti means when things like ghee from humans have not yet come in the Pāḷi text.

101. Nissaṭṭhaladdhanti (pārā. 624) vinayakammaṃ katvā puna laddhanti attho. Vikappentassa sattāheti sattāhabbhantare sāmaṇerassa “idaṃ sappiṃ tela”ntiādinā nayena nāmaṃ gahetvā “tuyhaṃ vikappemī”ti vā “itthannāmassa vikappemī”ti vā sammukhāpi vā parammukhāpi vā vikappentassa anāpattīti sambandho. Pāḷiyaṃ pana “anāpatti antosattāhe adhiṭṭheti, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṃ gaṇhantī”ti (pārā. 625) ettakameva vuttaṃ, “vikappemī”ti idaṃ pana natthi. Kiñcāpi natthi, atha kho “anadhiṭṭhite adhiṭṭhitasaññī nissaggiyaṃ pācittiyaṃ, avikappite vikappitasaññī nissaggiyaṃ pācittiya”nti (pārā. 624) āpattivāre āgatattā therena dassitaṃ. Taṃ dassentenāpi sace upasampannassa vikappeti, attano eva santakaṃ hoti, paṭiggahaṇampi na vijahati, tasmā upasampannavasena adassetvā anupasampannavasena dassitaṃ. Tassa hi vikappite paṭiggahaṇampi vijahati, āpattipi na hotīti. Adhiṭṭhatoti abbhañjanādīni adhiṭṭhahantassa anāpattīti attho. Sace pana sattāhabbhantare nirapekkho hutvā anupasampannassa pariccajati, pariccattattā anāpatti, itarassa ca appaṭiggahitattā ubhinnampi kāyikaparibhogo vaṭṭati. Anissaggiyattā pana bāhiraparibhogena vaṭṭati. “Tāni paṭiggahetvā sattāhaparamaṃ sannidhikārakaṃ paribhuñjitabbānī”ti (pārā. 623) evaṃ niyametvā anuññātattā vuttaṃ “aññassa dadatopi ca anāpattī”ti.

101. Nissaṭṭhaladdha means regained after performing a disciplinary act (vinayakamma) (pārā. 624). Vikappentassa sattāhe means that within seven days (sattāhabbhantare), if one assigns it to a novice (sāmaṇera) by saying, “This ghee (sappi) is oil (tela),” or “I assign it to you,” or “I assign it to so-and-so,” whether in their presence (sammukhā) or absence (parammukhā), there is no offense (anāpatti). In the Pāḷi, it is said: “There is no offense if within seven days one resolves it (adhiṭṭheti), gives it away (vissajjeti), it is lost (nassati), destroyed (vinassati), burned (ḍayhati), taken by theft (acchinditvā gaṇhanti), or taken in trust (vissāsaṃ gaṇhanti)” (pārā. 625); only this much is stated, and “I assign it (vikappemī)” is not included. Although it is not included, since it is stated in the section on offenses (āpattivāra): “One who does not resolve it but perceives it as resolved (anadhiṭṭhite adhiṭṭhitasaññī), or does not assign it but perceives it as assigned (avikappite vikappitasaññī), incurs a nissaggiya pācittiya” (pārā. 624), the elder has shown it. In showing this, if one assigns it to an ordained person (upasampanna), it remains one’s own possession and does not relinquish reception (paṭiggahaṇa); thus, it is shown with reference to an unordained person (anupasampanna), not an ordained one. For when assigned to an unordained person, reception is relinquished, and there is no offense. Adhiṭṭhato means there is no offense for one who resolves it for anointing (abbhañjana) and the like. If one relinquishes it to an unordained person within seven days without attachment (nirapekkho), there is no offense due to relinquishment (pariccattattā), and since it is not received by the other (appaṭiggahitattā), bodily use (kāyikaparibhogo) is permissible for both. Due to its non-forfeitability (anissaggiyattā), external use (bāhiraparibhogena) is permissible. Since it is permitted with the restriction: “Having received these, they are to be used as stored items (sannidhikāraka) for a maximum of seven days” (pārā. 623), it is said: “aññassa dadatopi ca anāpattī”—“There is no offense in giving it to another.”

101. Nissaṭṭhaladdhanti (Pārā. 624) means received again after having performed the Vinaya procedure. Vikappentassa sattāheti means within seven days, it relates to no offence for one who makes it available(vikappeti) even face to face or not face to face to a novice, saying the name, “This is ghee, oil,etc,” or “I make this available to you,” or “I make this available to so-and-so”. However, in the Pāḷi, only this much is said: “There is no offence within seven days if he determines (adhiṭṭheti), gives away (vissajjeti), it is lost, destroyed, burnt, or if they take it without stealing or take it as a gift, believing it to be a present.” (Pārā. 625). This “I make it available” is not found. Although it’s not found. However, because it appears in the offense section as “If, not determined, with the perception that it has been determined, it is a nissaggiya pācittiya; if not designated, with the perception it has been designated, it is a nissaggiya pācittiya.” (Pārā. 624), it was shown by the elder. Even though the elder showing it, if he makes vikappeti to fully ordained monk, it still belongs to him, he doesn’t let go of accepting, there for not showing as upasampanna, it was designated for non-upasampannas. Because if it vikappeti for him, he let go of acceptance of it, and there would be no offense. Adhiṭṭhatoti means for one who is using them for anointing, etc., there is no offence. But if within seven days, becoming detached, he relinquishes it to a non-upasampanna, there is no offense because of relinquishment, and because the other has not accepted it, both can consume it physically. Because it has not been given up, it is allowable by external consumption. Because it was permitted with the restriction, “Having accepted those, they may be consumed as sannidhikāraka for a maximum of seven days,” (Pārā. 623) it is said “and for one who gives it to another, there is no offence.”

102. Sabbhāvanti attano sabhāvaṃ. Yasmā gāhāpayanti, tasmā evamudīritanti vuttanti attho. Idāni vakkhamānaṃ sandhāya “eva”nti vuttaṃ.

102. Sabbhāva means its own nature (attano sabhāva). Since they cause it to be grasped, it is stated thus; this is the meaning. Referring to what will be said later, “eva” is stated.

102. Sabbhāvanti their own nature. Because they cause it to be taken, it is said, “it has been stated thus,” it means. Now, with reference to what will be said, “eva” is said.

103-5. Sattāhaṃ yāvajīvikanti (mahāva. 305; mahāva. aṭṭha. kaṅkhā. aṭṭha. sannidhikārakasikkhāpadavaṇṇanā) sattāhakālikañca yāvajīvikañcāti attho. Kiṃ vuttaṃ hoti? Sattāhakālikayāvajīvikadvayaṃ sesakālikasammissaṃ sambhinnarasaṃ katvā paribhuñjato sannidhipācitti hotīti udīritanti. Tadahu paṭiggahitaṃ tadahevāti attho. Sesanti sattāhakālikayāvajīvikadvayaṃ. Itaranti yāvajīvikaṃ. Pure paṭiggahitaṃ vā hotu, tadahu vā paṭiggahitaṃ, yāvajīvikaṃ sattāhakālikena sattāhaṃ kappatīti veditabbaṃ. “Yāvakālikena, bhikkhave, yāmakālikaṃ, sattāhakālikaṃ, yāvajīvikaṃ tadahu paṭiggahitaṃ kāle kappati, no vikāle. Yāmakālikena, bhikkhave, sattāhakālikaṃ, yāvajīvikaṃ tadahu paṭiggahitaṃ yāme kappati, yāmātikkante na kappati. Sattāhakālikena, bhikkhave, yāvajīvikaṃ paṭiggahitaṃ sattāhaṃ kappati, sattāhātikkante na kappatī”ti hi bhesajjakkhandhake (mahāva. 305) vuttaṃ. Ettha pana “tadahu paṭiggahita”nti visesavacanassa natthitāya pure paṭiggahitampi vaṭṭatīti siddhanti. Kālikavinicchayo.

103-5. Sattāhaṃ yāvajīvika means both seven-day (sattāhakālika) and lifelong (yāvajīvika) items (mahāva. 305; mahāva. aṭṭha. kaṅkhā. aṭṭha. sannidhikārakasikkhāpadavaṇṇanā). What is meant? Using the pair—seven-day and lifelong items—mixed with the remaining times (sesakālika), blended in flavor (sambhinnarasa), incurs a pācittiya offense for hoarding (sannidhi). “Received that day, only that day” is the meaning. Sesa refers to the pair of seven-day and lifelong items. Itara refers to lifelong items. Whether received earlier or on that day, a lifelong item mixed with a seven-day item is permissible for seven days; this should be understood. It is said in the Bhesajjakkhandhaka (mahāva. 305): “With that permissible for a day (yāvakālikena), monks, that permissible for a night (yāmakālika), seven days (sattāhakālika), or lifelong (yāvajīvika), if received that day (tadahu paṭiggahita), is permissible in due time (kāle), not out of time (vikāle). With that permissible for a night, monks, that permissible for seven days or lifelong, if received that day, is permissible within the night (yāme), not beyond the night (yāmātikkante). With that permissible for seven days, monks, that permissible for lifelong, if received, is permissible for seven days (sattāhaṃ), not beyond seven days (sattāhātikkante).” Here, since there is no specific statement “received that day” (tadahu paṭiggahita), even what was received earlier is permissible; this is established. This is the determination of times (kālikavinicchaya).

103-5. Sattāhaṃ yāvajīvikanti (Mahāva. 305; Mahāva. Aṭṭha. Kaṅkhā. Aṭṭha. Sannidhikārakasikkhāpadavaṇṇanā) means sattāhakālika and yāvajīvika. What is meant? It has been stated that, consuming a mixture of the two, sattāhakālika and yāvajīvika, mixed with other kālikas, having a mixed taste, generates a sannidhi pācittiya offense. That means it was accepted on that day and same day. Sesanti the two, sattāhakālika and yāvajīvika. Itaranti yāvajīvika. Whether accepted previously or accepted on that day, yāvajīvika is allowable for seven days with sattāhakālika. It should be understood. In the Bhesajjakkhandhaka (Mahāva. 305), it is said: “Monks, yāmakālika, sattāhakālika, and yāvajīvika, when accepted on that day with yāvakālika, are allowable during the time, not after the time. Monks, sattāhakālika and yāvajīvika, when accepted on that day with yāmakālika, are allowable during the watch; when the watch has passed, they are not allowable. Monks, yāvajīvika when accepted with sattāhakālika, is allowable for seven days; when seven days have passed, it is not allowable.” However, here, because there is no specific mention of “accepted on that day,” it is concluded that what was accepted previously is also allowable. The determination of kālikas.

The commentary on the exposition of times (kālikaniddesavaṇṇanā) is completed.

9. Paṭiggāhaniddesavaṇṇanā

9. Commentary on the Exposition of Reception (Paṭiggāhaniddesavaṇṇanā)

9. The commentary on the section on Acceptance

106. Idāni “paṭiggāho”ti padaṃ vitthāretuṃ “dātukāmābhihāro cā”tiādi āraddhaṃ. Tattha dātukāmassa abhihāro dātukāmābhihāro. Etena aññassa patte pakkhipituṃ ālulentassa phusitāni uṭṭhahitvā aññassa patte sace patanti, paṭiggahaṇaṃ na ruhatīti dīpitaṃ hoti. Eraṇakkhamanti thāmamajjhimena purisena ukkhipanakkhamaṃ, tato mahante paṭiggahaṇaṃ na ruhati. Tidhā denteti kāyakāyappaṭibaddhanissaggiyānaṃ vasena tidhā dente. Tassa bhikkhuno kāyakāyappaṭibaddhehi dvidhā gāhoti attho. Pañcaṅgo evaṃ pañcaṅgevaṃ. Dātukāmābhihāro ekaṃ, hatthapāso ekaṃ, eraṇakkhamatā ekaṃ, devamanussatiracchānagatesu ekena tidhā dānamekaṃ, dvidhā gāho ekanti evaṃ pañcaṅgāni honti.

106. Now, to elaborate on the term “reception” (paṭiggāho), it begins with “dātukāmābhihāro cā” and so forth. Therein, the offering of one who wishes to give (dātukāmassa abhihāro) is dātukāmābhihāro. This indicates that if items are prepared to be placed in another’s bowl and fall into it after being touched or moved, reception (paṭiggahaṇa) does not apply. Eraṇakkhama means capable of being lifted by a person of moderate strength (thāmamajjhima); anything larger than that does not constitute reception. Tidhā dente means giving in three ways—by body (kāya), by what is connected to the body (kāyappaṭibaddha), or by forfeiture (nissaggiya). For that monk, reception is dvidhā gāho—twofold, by body or what is connected to the body. The five factors (pañcaṅga) are thus: pañcaṅgevaṃ—the offering of one who wishes to give is one, the reach of the hand (hatthapāso) is one, capability of being lifted (eraṇakkhamatā) is one, giving in three ways among gods, humans, or animals is one, and twofold reception is one; thus, there are five factors.

106. Now, to elaborate on the word “paṭiggāho” (acceptance), the text beginning with “dātukāmābhihāro cā” is introduced. Here, the offering of one who desires to give is dātukāmābhihāro. By this, it is shown that if, when someone is stirring food to put it into another’s bowl, the touched [food particles] rise up and fall into another’s bowl, acceptance does not arise. Eraṇakkhamaṃ means capable of being lifted by a man of medium strength; acceptance does not arise for anything larger than that. Tidhā denteti, giving in three ways, by means of bodily, connected to body, and offered things. For that bhikkhu, dvidhā gāhoti, receiving in two way, it means. Five factors, thus pañcaṅgevaṃ. The intention of the giver is one, within arm’s reach is one, being liftable is one, Giving in three ways by one among gods, humans, and animals is one and reception by these two ways is one; thus, there are five factors.

107. Idāni yena kāyappaṭibaddhena paṭiggahaṇaṃ na ruhati, taṃ dassetuṃ “asaṃhāriye”tiādimāha. Khāṇuke (pāci. aṭṭha. 265) bandhitvā ṭhapitamañcādimhi vā phalake vā pāsāṇe vā asaṃhāriye na ruhatīti attho. Tatthajāte paduminipaṇṇe vā kiṃsukapaṇṇādimhi vā na vaṭṭati, sukhume ciñcaādīnaṃ paṇṇe vā na ruhati, yañca majjhimapuriso sandhāretuṃ na sakkoti, tasmiṃ asayhabhāre ca paṭiggaho na ruhatīti attho.

107. Now, to show what, when connected to the body (kāyappaṭibaddha), does not constitute reception, it begins with “asaṃhāriye” and so forth. Things fastened to a stake (khāṇuke) (pāci. aṭṭha. 265), such as a bed, or placed on a plank (phalaka), stone (pāsāṇa), or something immovable (asaṃhāriya), do not constitute reception. Tatthajāte—on lotus leaves (paduminipaṇṇa), kiṃsuka leaves, or the like—it is not permissible; nor on fine leaves (sukhume paṇṇe) like tamarind (ciñca) and so forth does it constitute reception. And what a person of moderate strength cannot hold (asayhabhāre), in that case, reception does not apply (paṭiggaho na ruhati).

107. Now, to show that by which bodily connection acceptance does not arise, the text beginning with “asaṃhāriye” is said. It means that acceptance does not arise [when the food is placed] on a fixed bench, etc., or on a plank, or on a stone, that is immovable, tied to a peg (pāci. aṭṭha. 265). Tatthajāte, on a lotus leaf or a kiṃsuka leaf, etc., it is not allowable, sukhume ciñcaādīnaṃ paṇṇe, on the delicate leaves of tamarind, etc., it also not valid; and that which a man of medium strength cannot support, in that asayhabhāre ca paṭiggaho na ruhatīti, acceptance does not arise for an unbearable weight, it means.

108. Idāni paṭiggahaṇavijahanaṃ dassetuṃ “sikkhāmaraṇaliṅgehī”tiādi āraddhaṃ. Tatthāyaṃ piṇḍattho – sikkhāpaccakkhānena ca maraṇena ca liṅgaparivattanena ca “na taṃ dāni paribhuñjissāmī”ti vā “na puna paṭiggahetvā paribhuñjissāmī”ti vā evaṃ anapekkhavissajjanena ca corādīhi vā acchedā ca anupasampannassa dānā ca gāho paṭiggāho upasammati vijahatīti. Bhikkhuniyā pana sikkhāpaccakkhānassa abhāvā vibbhamanena ca vijahatīti gahetabbaṃ.

108. Now, to show the relinquishment of reception (paṭiggahaṇavijahana), it begins with “sikkhāmaraṇaliṅgehī” and so forth. The concise meaning is this: Reception (gāho, paṭiggāho) ceases (upasammati, vijahati) through abandoning the training (sikkhāpaccakkhāna), death (maraṇa), change of gender (liṅgaparivattana), relinquishment without expectation (anapekkhavissajjana) by saying “I will not use it now” or “I will not receive and use it again,” theft by robbers (corādīhi acchedā), or giving to an unordained person (anupasampannassa dāna). For a nun (bhikkhunī), since there is no abandoning of training (sikkhāpaccakkhāna), it ceases through disrobing (vibbhamana); this should be understood.

108. Now, to show the cessation of acceptance, the text beginning with “sikkhāmaraṇaliṅgehī” is introduced. Here, the condensed meaning is this – by disavowal of the training, by death, by changing of the gender, and by relinquishing without expectation, thinking, “I will not consume that now,” or “I will not accept and consume it again,” and by being robbed by thieves, etc., and by giving to one who is not ordained, gāho reception upasammati, cease. In the case of a bhikkhuni, however, because the disavowal of training does not apply, one should understand that it ceases also with becoming mentally unstable.

109-110. Idāni paṭiggahetvā paribhuñjitabbaṃ dassetuṃ “appaṭiggahitaṃ sabba”ntiādi vuttaṃ. Tassattho (kaṅkhā. aṭṭha. dantaponasikkhāpada) – catukālikapariyāpannaṃ antamaso rajareṇumpi appaṭiggahetvā sabbaṃ paribhuñjato pācitti. Idāni appaṭiggahetvā paribhuñjitabbaṃ dassetuṃ “suddhañca nātibahala”ntiādi vuttaṃ. Tattha suddhañcāti aññesaṃ rasena asammissaṃ. Himodakasamuddodakādīsu paṭiggahaṇakiccaṃ natthi. Loṇañca assu ca loṇassu. Ettha loṇaṃ nāma sarīre uṭṭhitaṃ. Etāni pana sabbāni avicchinnāneva kappanti, netarāni.

109-110. Now, to show what must be received and used, it is said: “appaṭiggahitaṃ sabba” and so forth. Its meaning (kaṅkhā. aṭṭha. dantaponasikkhāpada) is: Using anything within the four times (catukālika), even a speck of dust (rajareṇu), without receiving it incurs a pācittiya offense. Now, to show what may be used without receiving, it is said: “suddhañca nātibahala” and so forth. Therein, suddhañca means unmixed with the flavor of other things (aññesaṃ rasena asammissa). In snow water (himodaka), seawater (samuddodaka), and the like, there is no need for reception (paṭiggahaṇakiccaṃ natthi). Salt (loṇa) and tears (assu) are loṇassu. Here, salt (loṇa) refers to that arising in the body. All these are permissible only when continuous (avicchinna), not otherwise.

109-110. Now, to show what should be accepted and consumed, the text beginning with “appaṭiggahitaṃ sabba” is stated. The meaning of this (kaṅkhā. aṭṭha. dantaponasikkhāpada) is – consuming anything that has not been accepted, even the smallest particle of dust, which falls among the four kinds of allowable food, is a pācittiya offense. Now, to show what may be consumed without having been accepted, the text “suddhañca nātibahala” etc. is stated. Here, suddhañcāti means unmixed with the flavor of other things. There is no need for acceptance in the cases of snow water, sea water, etc. Salt and sweat are loṇassu. Here, salt means that which arises on the body. All of these, however, are allowable only if they are continuous, not otherwise.

111. Idāni anaṅgalaggānipi dassetuṃ “gūthamattikamuttānī”tiādimāha. Tathāvidheti tathāvidhe kāle, sappadaṭṭhakāleti attho. Aññesaṃ pana appaṭiggahitaṃ anaṅgalaggaṃ na vaṭṭati. Kasmā ? “Anujānāmi, bhikkhave, yaṃ karonto paṭiggaṇhāti, sveva paṭiggaho kato, na puna paṭiggahetabbo”ti (mahāva. 268) vuttattā.

111. Now, to show even things not adhering to the body (anaṅgalagga), it begins with “gūthamattikamuttānī” and so forth. Tathāvidhe means at such a time, i.e., when bitten by a snake (sappadaṭṭhakāla). For others, however, that which is not received and does not adhere to the body is not permissible. Why? Because it is said: “I allow, monks, that what one receives while doing it, that reception is completed that day and need not be received again” (mahāva. 268).

111. Now, to show even those things not connected with limbs, the text beginning with “gūthamattikamuttānī” is stated. Tathāvidheti, at such a time, meaning at a time when one has been bitten by a snake. However, for others, that which has not been accepted and is not attached to a limb is not allowable. Why? Because it is said, “I allow, monks, what is being done while one accepts, that very acceptance has been done, it should not be accepted again” (mahāva. 268).

112. Durūpaciṇṇeti dupparāmaṭṭhe phalikarukkhavalliādiṃ cālentassa vā āmisabharitabhājanaṃ appaṭiggahitaṃ parāmasantassa vā durūpaciṇṇadukkaṭaṃ hotīti attho. Rajokiṇṇeti bhikkhāya carantassa patte patitarajaṃ appaṭiggahetvā puna bhikkhaṃ gaṇhato vinayadukkaṭaṃ hotīti attho. Athuggahappaṭiggaheti atha uggahappaṭiggahe, attanā eva uggahetvā gahiteti attho. Akappiyakuṭiyaṃ antovutthe ca yattha katthaci bhikkhunā sayaṃpakke ca attanā vā parena vā akappiyakuṭiyaṃ antopakke cāti sabbattha dukkaṭanti adhippāyo. Paṭiggāhavinicchayo.

112. Durūpaciṇṇe means that shaking thorny trees (phalikarukkhavalli) or touching an unreceived vessel filled with food (āmisabharitabhājana) that is hard to handle (dupparāmaṭṭha) incurs a dukkaṭa offense of improper handling. Rajokiṇṇe means that dust (raja) falling into the bowl while begging, if not received, and then taking alms again, incurs a dukkaṭa offense in discipline (vinayadukkaṭa). Athuggahappaṭiggahe means reception by taking it oneself (attanā eva uggahetvā gahite). Whether in an impermissible dwelling (akappiyakuṭi), kept indoors (antovuttha), cooked by oneself (sayampakka) or another in an impermissible dwelling, in all cases it is a dukkaṭa offense; this is the intent. This is the determination of reception (paṭiggāhavinicchaya).

112. Durūpaciṇṇeti means that when someone shakes a palmyra tree, creeper, etc., that are mis-examined, or when someone touches a container full of food that has not been properly accepted, it is a misdeed-dukkaṭa offense. Rajokiṇṇeti means that when a monk, while going for alms, does not accept dust that has fallen into his bowl but accepts more alms, it is a vinaya-dukkaṭa offense. Athuggahappaṭiggaheti, and concerning accepting by taking by oneself, it means taking what has been lifted by oneself. The intention is that in all cases, whether in an unallowable hut, what has ripened inside, what has been self-cooked by a monk anywhere, or cooked by oneself or by another in an unallowable hut inside it is a dukkaṭa offense. The decision concerning acceptance.

The commentary on the exposition of reception (paṭiggāhaniddesavaṇṇanā) is completed.

10. Akappiyamaṃsaniddesavaṇṇanā

10. Commentary on the Exposition of Impermissible Flesh (Akappiyamaṃsaniddesavaṇṇanā)

10. Explanation of the Section on Unallowable Meat

113. Idāni maṃsesu paṭipajjitabbākāraṃ dassetuṃ “maṃsesu ca akappiya”nti uddhaṭaṃ. Akappiyamaṃsamhi dassite kappiyamaṃsaṃ dassitameva hoti pārisesanayena. Uragassa cāti ettha sabbopi urago na kappati.

113. Now, to show the manner of dealing with flesh (maṃsa), it is cited: “maṃsesu ca akappiya”. When impermissible flesh (akappiyamaṃsa) is shown, permissible flesh (kappiyamaṃsa) is implicitly shown by the method of exclusion (pārisesanaya). Uragassa cā means all snakes (uraga) are not permissible (na kappati).

113. Now, to show the manner of conduct regarding meats, “and in regard to unallowable meats” has been extracted. When the unallowable meat is shown, the allowable meat is implicitly shown by the remainder method. In “and of a snake”, all snakes are unallowable.

114. Ettāvatā jātivasena dasavidhampi akappiyamaṃsaṃ dassetvā idāni kappiyamaṃsesupi akappiyavidhiṃ dassetuṃ “uddissakatamaṃsañca, yañca appaṭivekkhita”nti vuttaṃ. Tattha pañcasu sahadhammikesu yassa kassaci yaṃ kiñci uddissa kataṃ uddissakataṃ nāma, taṃ pana jānitvā paribhuñjituṃ sabbesampi na vaṭṭati, ajānantānaṃ anāpatti. Macchesupi eseva nayo. Appaṭivekkhitanti anupaparikkhitaṃ, anāpucchitanti attho. “Na bhikkhave appaṭivekkhitvā maṃsaṃ paribhuñjitabbaṃ, yo paribhuñjeyya, āpatti dukkaṭassā”ti (mahāva. 281) vuttaṃ. Macchesu pana āpucchanakiccaṃ natthi akappiyamacchānaṃ natthitāyāti vadanti. Idāni etesu āpattibhedaṃ dassetuṃ “thullaccaya”ntiādimāha. Taṃ sabbaṃ (kaṅkhā. aṭṭha. sannidhikārakasikkhāpadavaṇṇanā) uttānameva.

114. Having thus shown the ten types of impermissible flesh (akappiyamaṃsa) by species (jātivasena), now to show the impermissible method even among permissible flesh, it is said: “uddissakatamaṃsañca, yañca appaṭivekkhita”. Therein, flesh prepared for any one of the five co-religionists (sahadhammika) is called uddissakata; knowing this, it is not permissible for anyone to use it, but for those unaware, there is no offense (anāpatti). The same applies to fish (maccha). Appaṭivekkhita means unexamined (anupaparikkhita) or unasked about (anāpucchita). It is said: “Monks, flesh must not be used without examination (appaṭivekkhitvā); whoever uses it incurs a dukkaṭa offense” (mahāva. 281). For fish, however, there is no need to inquire (āpucchanakiccaṃ natthi), as there are no impermissible fish (akappiyamaccha), they say. Now, to show the distinction of offenses herein, it begins with “thullaccaya” and so forth. All this is detailed (kaṅkhā. aṭṭha. sannidhikārakasikkhāpadavaṇṇanā) as stated.

114. Having thus shown the ten kinds of unallowable meat according to their species, now to show the unallowable types even among allowable meats, it is said, “meat specifically offered, and that which is not investigated”. There, among the five fellow members of the Dhamma, whatever is done with the specific intention for anyone, is called specifically offered. It is, however, not allowable for anyone to consume it knowingly; for those who do not know, there is no offense. The same principle applies to fish. Not investigated means not examined, not inquired about. It means “Monks, meat should not be eaten without investigating. Whoever eats it, incurs an offense of wrong-doing” (Mahāva. 281). It is said that, regarding fish, however, there is no need to inquire because there are no unallowable fish. Now, to show the distinctions of offenses in these, he said, “a grave transgression, etc.”. All that is readily understandable (Kaṅkhā. Aṭṭha. Sannidhikārakasikkhāpadavaṇṇanā).

115. Idāni na kevalaṃ imesaṃ manussādīnaṃ maṃsameva akappiyaṃ, aṭṭhiādīnipi akappiyānīti dassetuṃ “aṭṭhīpī”tiādi vuttaṃ. Tattha (mahāva. aṭṭha 281) lomampesanti lomampi esaṃ akappiyamaṃsavatthūnanti attho. Sacittakaṃ vāti etesu pana uddissakatameva sacittakaṃ, sesā acittakāti. Akappiyamaṃsavinicchayo.

115. Now, to show that not only the flesh (maṃsa) of humans (manussa) and the like is impermissible (akappiya), but also their bones (aṭṭhi) and so forth, it is said: “aṭṭhīpī” and so forth. Therein (mahāva. aṭṭha 281), lomampesa means even the hair (loma) of these impermissible flesh substances (akappiyamaṃsavathu) is included. Sacittakaṃ vā means among these, only that prepared for someone (uddissakata) is with intention (sacittaka); the rest are without intention (acittaka). This is the determination of impermissible flesh (akappiyamaṃsavinicchaya).

115. Now, to show that not only the meat of humans, etc. are unallowable, but also their bones, etc. are unallowable, it is said “even bones, etc”. There (Mahāva. Aṭṭha. 281), even hair means even the hair of these unallowable meat-sources. Or contains living beings, here among them, only what has been offered with intention contains living beings, while the others are without living beings. The determination of unallowable meat.

The commentary on the exposition of impermissible flesh (akappiyamaṃsaniddesavaṇṇanā) is completed.

11. Nissaggiyaniddesavaṇṇanā

11. Commentary on the Exposition of Forfeitable Items (Nissaggiyaniddesavaṇṇanā)

11. Explanation of the Section on Forfeitures

116-7. Idāni accoḷārikānaṃ vasena dassetuṃ “arūpiya”ntiādi āraddhaṃ. Aññathāpi yutti pariyesitabbā. Tatthāyaṃ saṅkhepattho (pārā. 591; pārā. aṭṭha. 2.589; kaṅkhā. aṭṭha. jātarupasikkhāpadavaṇṇanā) – yo rūpiyena arūpiyañca parivatteyya, yo ca itarena ca arūpiyena rūpiyaṃ parivatteyya, tassa nissaggiyaṃ hotīti.

116-7. Now, to show by way of non-material things (accoḷārika), it begins with “arūpiya” and so forth. The reasoning must also be sought otherwise. Here is the concise meaning (pārā. 591; pārā. aṭṭha. 2.589; kaṅkhā. aṭṭha. jātarupasikkhāpadavaṇṇanā): One who exchanges material (rūpiya) for non-material (arūpiya), or one who exchanges non-material for material with another non-material item, incurs a nissaggiya offense.

116-7. Now, to show [items] based on being overly luxurious, “non-monetary, etc.” is commenced. The reasoning should be investigated in other ways as well. Herein is the summarized meaning (Pārā. 591; Pārā. Aṭṭha. 2.589; Kaṅkhā. Aṭṭha. Jātarūpasikkhāpadavaṇṇanā): Whoever exchanges monetary for non-monetary, and whoever exchanges monetary for non-monetary with another, that person has something to be forfeited.

Idāni rūpiyañca arūpiyañca dassetuṃ “idha rūpiya”ntiādi āraddhaṃ. Ettha (pārā. 589; kaṅkhā. aṭṭha. jātarupasikkhāpadavaṇṇanā) sajjhu siṅgīti sajjhūti rajataṃ. Siṅgīti suvaṇṇaṃ. Tambalohādīhi vā dārūhi vā paṇṇehi vā lākhāya vā rūpaṃ samuṭṭhāpetvā vā asamuṭṭhāpetvā vā kataṃ cammabījamayampiyaṃ yaṃ dese vohāraṃ gacchati, idaṃ vohārūpagamāsakaṃ nāma. Idamidha rūpiyanti adhippetaṃ. Vatthādi ca muttādi ca vatthamuttādi. Itaranti arūpiyaṃ kappiyavatthuñca dukkaṭavatthuñca. Kiṃ vuttaṃ hoti? Vatthaṃ suttaṃ phālo paṭako kappāso anekappakāraṃ aparaṇṇaṃ sappi navanītaṃ telaṃ madhu phāṇitādibhesajjañcāti idaṃ kappiyavatthu nāma. Muttā maṇi veḷuriyo saṅkhosilā pavāḷaṃ lohitaṅgo masāragallaṃ satta dhaññāni dāsī dāso khettaṃ vatthu pupphārāmaphalārāmādayoti idaṃ dukkaṭavatthu nāma, tadubhayaṃ arūpiyaṃ nāmāti vuttaṃ hoti.

Now, to show both material (rūpiya) and non-material (arūpiya), it begins with “idha rūpiya” and so forth. Therein (pārā. 589; kaṅkhā. aṭṭha. jātarupasikkhāpadavaṇṇanā), sajjhu siṅgī—sajjhu is silver (rajata), siṅgī is gold (suvaṇṇa). Coins made of copper (tambaloha), wood (dāru), leaves (paṇṇa), or lac (lākhā), whether with a figure (rūpa) raised or not, or made of leather (camma), seeds (bīja), or feathers (maya), which are used as currency in a region (dese vohāraṃ gacchati), are called vohārūpagamāsaka. This is intended here as rūpiya. Cloth (vattha), pearls (muttā), and the like are vatthamuttādi. Itara means non-material (arūpiya), including permissible items (kappiyavatthu) and items incurring a dukkaṭa offense (dukkaṭavatthu). What is meant? Cloth (vattha), thread (sutta), boards (phālo), cloth pieces (paṭaka), cotton (kappāsa), various non-grain foods (aparaṇṇa), clarified butter (sappi), butter (navanīta), oil (tela), honey (madhu), molasses (phāṇita), and medicinal items (bhesajja)—this is called kappiyavatthu. Pearls (muttā), gems (maṇi), beryl (veḷuriya), conch (saṅkha), coral (pavāḷa), ruby (lohitaṅga), sapphire (masāragalla), the seven grains (satta dhaññāni), female slaves (dāsī), male slaves (dāsa), fields (khetta), property (vatthu), flower gardens (pupphārāma), and fruit gardens (phalārāma)—this is called dukkaṭavatthu. Both of these are termed arūpiya.

Now to show monetary and non-monetary, “here, monetary, etc.” is commenced. Here (Pārā. 589; Kaṅkhā. Aṭṭha. Jātarūpasikkhāpadavaṇṇanā), silver and gold-silver means rajata. Gold means suvaṇṇa. Also, whether with copper and other metals, or with wood, leaves, or lac, a form is created or not created, even made of leather or seeds, which goes into circulation in the region, this is called a monetary token acceptable in trade. This is what is meant here by “monetary”. Cloth, etc. and pearls, etc. are cloth, pearls, etc. The other is non-monetary allowable things and things subject to an offense of wrong-doing. What is being said? Cloth, thread, a piece of cloth, a garment, cotton, various kinds of inferior grains, ghee, butter, oil, honey, molasses, and other medicines – this is called allowable things. Pearls, gems, beryl, conch-shell, stone, coral, ruby, red-colored stone, masāragalla stone, the seven grains, a female slave, a male slave, a field, a plot of land, flower gardens, fruit gardens, and so on - this is called a thing subject to an offense of wrong-doing. Both of these are called non-monetary, is what is being said.

118. Ettāvatā rūpiyasaṃvohāraṃ dassetvā idāni kayavikkayaṃ dassetuṃ “imaṃ gahetvā”tiādimāha . Tattha imanti taṇḍulādikaṃ kappiyabhaṇḍaṃ gahetvā vā odanādiṃ bhutvā vā “imaṃ vatthādikaṃ kappiyabhaṇḍaṃ dehi, imaṃ rajanapacanādikaṃ kara, rajanakaṭṭhādimā naya, imaṃ vā tava demi, tvaṃ pana imañca imañca āhara, kara, dehī”ti evaṃ kayavikkaye samāpanne nissaggīti sambandho.

118. Having thus shown transactions with material items (rūpiyasaṃvohāra), now to show buying and selling (kayavikkaya), it begins with “imaṃ gahetvā” and so forth. Therein, imaṃ refers to permissible goods (kappiyabhaṇḍa) like rice (taṇḍula), gahetvā or having eaten (bhutvā) cooked rice (odana) and the like; “imaṃ—give me permissible goods like cloth (vattha); imaṃ—do this, like dyeing (rajana) or cooking (pacana); bring (naya) dye-wood (rajanakaṭṭha) and the like; I give you this (imaṃ demi), but you bring (āhara), do (kara), or give (dehi) this and that”—thus, when buying and selling (kayavikkaye) is completed, it is nissaggiya.

118. Having thus shown trading with monetary, now to show buying and selling, he said “taking this, etc.” There, this means an allowable item like rice, etc. having taken or rice, etc. having eaten,” “give this** allowable item like cloth, etc., do this like dyeing, etc., take dye, wood, etc., or I give this to you, but you bring this and this, do it, give it” thus, when a buying and selling transaction is completed, there is something to be forfeited**, this is the connection.

119. Idāni pariṇāmavasena āpattibhedaṃ dassetuṃ “attano”tiādi āraddhaṃ. Tatrāyaṃ piṇḍattho (pārā. 659; pārā. aṭṭha. 2.658; kaṅkhā. aṭṭha. pariṇatasikkhāpadavaṇṇanā) – saṅghassa vā aññassa vā nataṃ pariṇataṃ lābhaṃ labhitabbaṃ cīvarādipaccayaṃ attano vā aññassa vā pariṇāmeyya, nissaggiyaādīni hontīti. Kathaṃ? Yo pana mātusantakampi saṅghassa pariṇataṃ attano pariṇāmeti, nissaggiyaṃ. Aññassa puggalassa pariṇāmeti, suddhikapācittiyaṃ. Aññassa saṅghassa vā cetiyassa vā pariṇāmeti, dukkaṭaṃ. Yo pana aññapuggalassa vā cetiyassa vā pariṇataṃ attano vā aññapuggalassa vā saṅghassa vā aññacetiyassa vā pariṇāmeti, tassāpi dukkaṭamevāti.

119. Now, to show the classification of offenses based on redirection, the passage beginning with “attano” is introduced. Here is the condensed meaning (pārā. 659; pārā. aṭṭha. 2.658; kaṅkhā. aṭṭha. pariṇatasikkhāpadavaṇṇanā): If one redirects gains intended for the Saṅgha or another—such as robes or other requisites that should be received—to oneself or another, offenses like nissaggiya arise. How so? If one redirects to oneself something belonging to one’s mother that was intended for the Saṅgha, it is a nissaggiya offense. If one redirects it to another individual, it is a pure pācittiya offense. If one redirects it to another Saṅgha or a cetiya, it is a dukkaṭa offense. And if one redirects something intended for another individual or a cetiya to oneself, another individual, the Saṅgha, or another cetiya, that too is only a dukkaṭa offense.

119. Now, to show the distinctions of offenses based on diversion, the passage beginning with “attano” is introduced. The summary meaning of this (pārā. 659; pārā. aṭṭha. 2.658; kaṅkhā. aṭṭha. pariṇatasikkhāpadavaṇṇanā) is: – a gain that is offered or directed to the Saṅgha or to another, should be received, robes, or other requisites, one should divert for oneself or another, it becomes a nissaggiya, etc. How so? Whoever diverts to himself even what belongs to his mother, which had been directed to the Saṅgha, it is a nissaggiya. If he diverts it to another individual, it is a suddhikapācittiya. If he diverts it to another Saṅgha or to a cetiya, it is a dukkaṭa. But whoever diverts what was directed to another individual or to a cetiya, to himself, or to another individual, or to a Saṅgha, or to another cetiya, for him, it is just a dukkaṭa.

120. Yo pana nissaggiṃ nissajjitabbaṃ anissajjitvā vinayakammaṃ akatvā paribhuñjeyya, tassa dukkaṭaṃ. Yo vā parena vinayakammatthāya nissaṭṭhaṃ sakasaññāya na dadeyya, tassāpi dukkaṭaṃ. Aññathetaranti ettha aññathāti theyyasaññāya sace na dadeyya, itaraṃ tassa agghavasena pārājikañca thullaccayañca dukkaṭañca hotīti attho. Nissaggiyavinicchayo.

120. If one uses an item subject to forfeiture (nissaggiṃ) without relinquishing it (anissajjitvā) and without performing the disciplinary act, it is a dukkaṭa offense for that person. Likewise, if one does not give up an item relinquished by another for the purpose of a disciplinary act, considering it one’s own (sakasaññāya), it is also a dukkaṭa offense. “Aññathetaraṃ”—here, aññathā means with the perception of theft; if one does not give it up, itaraṃ signifies that, depending on its value, it becomes a pārājika, a thullaccaya, or a dukkaṭa offense. This is the determination regarding nissaggiya offenses.

120. Whoever should use a nissaggiṃ, something to be forfeited, without forfeiting it, without performing the Vinaya act, for him, it is a dukkaṭa. Or, whoever does not give with the thought of ownership what has been forfeited by another for the purpose of a Vinaya act, for him also it is a dukkaṭa. Aññathetara here, Aññathā means if he does not give with the intention of theft, itaraṃ means, based upon its valuation, pārājika and thullaccaya and dukkaṭa arises. This is the determination of Nissaggiya.

12. Pācittiyaniddesavaṇṇanā

12. Exposition of the Pācittiya Section

12. Explanation of the Section on Pācittiya

121. Idāni pācittiyāni dassetuṃ “pācittī”ti mātikāpadaṃ uddharitvā “musāvādomasāvāde, pesuññaharaṇe”tiādi vuttaṃ. Tattha musāvāde ca omasavāde ca pesuññaharaṇe ca pācitti vuttāti sambandho. Evaṃ sesesupi. Ettha pana “adiṭṭhaṃ, asutaṃ, amutaṃ , aviññātaṃ, diṭṭhaṃ, sutaṃ, mutaṃ, viññāta”nti (pāci. 3; pāci. aṭṭha. 3) pubbepi “musā bhaṇissāmī”ti cetetvā vacanakkhaṇeva “musā bhaṇāmī”ti jānitvā jānantasseva musābhaṇane pācitti nāma āpatti hotīti attho. Yassa bhaṇati, so taṃ na suṇāti, āpatti na hoti (kaṅkhā. aṭṭha. musāvādasikkhāpadavaṇṇanā).

121. Now, to present the pācittiya offenses, the root text “pācittī” is cited, followed by “musāvādomasāvāde, pesuññaharaṇe” and so forth. Therein, the connection is that a pācittiya offense is stated for lying (musāvāda), reviling (omasavāda), and malicious tale-bearing (pesuññaharaṇa). The same applies to the remaining cases. Here, regarding “what has not been seen, heard, sensed, or known, and what has been seen, heard, sensed, or known” (pāci. 3; pāci. aṭṭha. 3), the meaning is that if one intends “I will speak falsely” beforehand and, at the moment of speaking, knowingly says “I am speaking falsely,” the pācittiya offense arises for deliberately lying. If the person to whom it is spoken does not hear it, no offense occurs (kaṅkhā. aṭṭha. musāvādasikkhāpadavaṇṇanā).

121. Now, to show the pācittiyas, having extracted the matrix term ‘pācittī’, it is stated, “musāvādomasāvāde, pesuññaharaṇe”, and so on. There, the connection is that in musāvāda (false speech), in omasavāda (offensive speech), and in pesuññaharaṇa (carrying tales), a pācittiya is declared. Similarly in the remaining cases. Here the meaning is that having previously intended ‘I will speak falsely’, and, at the moment of speaking, knowing ‘I am speaking falsely’, a conscious false speech has been spoken, then an offense called pācittiya occurs. If the one to whom he speaks does not hear it, there is no offence (kaṅkhā. aṭṭha. musāvādasikkhāpadavaṇṇanā).

“Omasavādo nāma dasahi ākārehi omasati jātiyāpi nāmenapi gottenapi kammenapi sippenapi ābādhenapi liṅgenapi kilesenapi āpattiyāpi akkosenapī”ti (pāci. 15) evaṃ vuttehi dasahi ākārehi upasampannaṃ yo khuṃseti vambheti, ayaṃ omasati nāma, tassa pācittīti attho. Parammukhā bhaṇantassa dukkaṭaṃ, tathā pāḷiyaṃ anāgatehi “coro”ti vā “gaṇṭhibhedako”ti vā ādīhi bhaṇantassa. “Santi idhekacce khattiyā brāhmaṇā caṇḍālā”tiādinā pariyāyena bhaṇantassa ca anupasampannaṃ bhaṇantassa ca sabbatthapi dukkaṭameva.

**“Omasavādo** is reviling in ten ways: by birth, name, clan, occupation, craft, illness, physical characteristic, defilement, offense, or insult” (pāci. 15). Thus, one who disparages or reviles an ordained person in these ten stated ways is said to revile, and for that person, it is a pācittiya offense. If one speaks behind their back, it is a dukkaṭa offense, as it is for speaking terms not found in the text, such as “thief” or “knot-breaker,” or for speaking indirectly, such as “there are some warriors, brahmins, and outcastes here,” or for speaking to a non-ordained person—in all cases, it is only a dukkaṭa offense.

**“Omasavāda** means he insults using ten modes: by caste, by name, by clan, by work, by craft, by disease, by gender, by defilement, by offence, also by insult.” (pāci. 15). In this way, one who disparages and belittles a fully ordained monk with the ten modes that are declared is called ‘omasati’, he commits a pācittīti, this is the meaning. If one speaks behind their back, it is a dukkaṭa. Similarly, using terms not found in the Pāḷi, such as ‘thief’ or ‘knot-cutter’, etc. Speaking indirectly, like “There are some Khattiyas, Brāhmaṇas and Caṇḍālas”, and so on, and speaking to a non-ordained person, it is a dukkaṭa in all cases.

Piyakamyatāya vā bhedādhippāyena vā upasampannaṃ jātiādīhi omasantassa upasampannassa vacanaṃ sutvā tassa upasaṃharaṇaṃ pesuññaharaṇaṃ nāma. Etthāpi pariyāyavacanena ca anupasampannassa upasaṃharaṇena ca dukkaṭameva.

Speaking to an ordained person about birth or other traits, either out of affection or with intent to cause division, and then conveying that ordained person’s words to another after hearing them is called pesuññaharaṇaṃ, malicious tale-bearing. Here too, indirect speech or conveying the words of a non-ordained person results only in a dukkaṭa offense.

Because of affection, or intending to cause division, repeating a fully ordained one’s speech about a fully ordained one having insulted by referring caste, etc. is called pesuññaharaṇa. Here too, it is just a dukkaṭa by speaking indirectly and reporting to a not-fully-ordained one.

Padasodhammoti ettha “dhammo nāma buddhabhāsito sāvakabhāsito isibhāsito devatābhāsito atthūpasaṃhito dhammūpasaṃhito”ti (pāci. 46) evaṃ vuttaṃ saṅgītittayamāruḷhaṃ tipiṭakadhammaṃ padaanupadaanvakkharaanubyañjanavasena bhikkhuñca bhikkhuniñca ṭhapetvā anupasampannaṃ ekato vācentassa pācitti hotīti attho.

Regarding padasodhammo, “dhammo is that spoken by the Buddha, disciples, sages, or deities, connected with meaning and connected with the Dhamma” (pāci. 46). Thus, reciting the Tipiṭaka Dhamma—included in the three councils—word by word, syllable by syllable, letter by letter, together with a non-ordained person, excluding monks and nuns, incurs a pācittiya offense.

Regarding Padasodhammo, **“Dhammo** means the teaching spoken by the Buddha, spoken by disciples, spoken by sages, spoken by deities, connected with benefit, connected with the Dhamma” (pāci. 46), the tipiṭaka dhamma that is recited in the three saṅgītis, teaching a not-fully-ordained one – other than a bhikkhu or bhikkhuni – to recite by word, by phrase, syllable by syllable, and sound by sound, commits a pācittīti, this is the meaning.

Sāgāreti yaṃ pana sabbantimena pariyāyena diyaḍḍhahatthubbedhena pākārādinā parikkhittattā sabbaparicchinnañca yena kenaci vitānādinā antamaso vatthenapi channattā sabbacchannañca senāsanaṃ, tathārūpe senāsane ekūpacāraṭṭhāne anupasampannena saha vasantassa catutthadivasato paṭṭhāya nipajjanagaṇanāya ca anupasampannagaṇanāya ca devasikaṃ pācitti hotīti attho.

Sāgāre refers to a lodging completely enclosed by a minimal boundary, such as a wall measuring one and a half cubits, and fully covered by any means, even a cloth. In such a lodging, dwelling in the same vicinity with a non-ordained person from the fourth day onward—counted by lying down or by the presence of the non-ordained—incurs a daily pācittiya offense.

Sāgāre means a dwelling that, ultimately, surrounded on all sides by a surrounding structure at least one and a half cubit high, and covered on all sides by some kind of canopy, even by just a cloth, in such dwelling, staying with a not-fully-ordained one in a shared dwelling, starting from the fourth day, counting from the day he slept there, and counting the not-fully-ordained, a pācittiya occurs daily.

Ujjhāpanakakhiyyaneti ettha yo upasampannaṃ saṅghena sammataṃ senāsanapaññāpakaṃ vā bhattuddesakaṃ vā yāgubhājakaṃ vā phalabhājakaṃ vā khajjabhājakaṃ vā appamattakavissajjakaṃ vā maṅkukattukāmo chandena “itthannāmo senāsanaṃ paññāpeti, bhattāni ca uddisatī”ti vā vadanto aññaṃ upasampannaṃ ujjhāpeti tena avajānāpeti, yo pana tatheva vadanto upasampannassa santike tassa ayasaṃ pakāsento khīyati, tasmiṃ ujjhāpanake ca khīyanake ca pācittidvayanti veditabbaṃ.

Regarding ujjhāpanakakhiyyane, one who, wishing to discredit an ordained person duly appointed by the Saṅgha—such as a lodging assigner, meal designator, gruel distributor, fruit distributor, snack distributor, or minor alms distributor—says out of desire, “So-and-so assigns lodgings, designates meals,” and thereby causes another ordained person to despise them; or one who, speaking similarly in the presence of an ordained person, denounces them and spreads their disrepute—this is ujjhāpanaka (inciting contempt) and khīyanaka (denouncing). In both cases, a pair of pācittiya offenses should be understood.

Ujjhāpanakakhiyyaneti, in this case, someone who, wishing to ridicule, motivated by aversion, says to another fully ordained monk,“So-and-so is arranging the lodging, and assigning the meals,” regarding a fully ordained monk appointed by the Saṅgha as a lodging-assigner, an inviter for meals, a distributor of gruel, a distributor of fruits, a distributor of snacks, or an issuer of minor things and thereby disparages that other fully ordained monk; makes him reproached; On the other hand, someone speaking in the same way, expressing that fully ordained monk’s disrepute in the presence of the fully ordained monk, and reproaches. In that disparagement and reproach, there are two pācittiya offenses, should be understood.

122. Talasattianādara-kukkuccuppādanesu cāti ettha yo bhikkhu upasampannassa paharaṇākāraṃ dassento kāyaṃ vā kāyappaṭibaddhaṃ vā uccāreti, tassa pācittiyaṃ. Sace viraddho pahāraṃ deti, appaharitukāmatāya dukkaṭaṃ, tathā anupasampannesupi dukkaṭameva.

122. In talasattianādara-kukkuccuppādanesu, if a monk gestures threateningly toward an ordained person, raising their body or something connected to it, it is a pācittiya offense. If the blow misses, or if there is no intent to strike, it is a dukkaṭa offense; likewise, with non-ordained persons, it is only a dukkaṭa offense.

122. Talasattianādara-kukkuccuppādanesu cāti, in this case, a monk who lifts their body, or something attached to the body, showing a gesture of striking to a fully ordained one, to that monk pācittiya. If he misses and strikes, because of the intention of less striking, a dukkaṭa. Likewise, even towards non-fully ordained ones, it is only a dukkaṭa.

Upasampannena paññattena vuccamāno taṃ asikkhitukāmatāya vā tassa vacanaṃ asotukāmatāya vā yo anādariyaṃ karoti, tassa anādarakaraṇe pācittiyanti attho. Apaññattena vuccamānassa ca anupasampannena paññattena vā apaññattena vā vuccamānassa dukkaṭaṃ.

If an ordained person, when instructed by another ordained person with a prescribed rule, out of unwillingness to learn or hear the instruction, shows disrespect, it is a pācittiya offense for that disrespect. If instructed by an unprescribed rule or by a non-ordained person with either a prescribed or unprescribed rule, it is a dukkaṭa offense.

If, when being told by a fully ordained person with an announcement, one disrespects either by being unwilling to learn it or unwilling to listen to his words, it is said that there is a pācittiya for the act of that disrespect. For one being addressed without an announcement, or for one being addressed by a non-fully ordained person, whether with or without an announcement, there is a dukkaṭa.

Upasampannassa “ūnavīsativasso maññe tvaṃ upasampanno, vikāle maññe tayā bhutta”ntiādinā nayena sañcicca kukkuccaṃ uppādentassa pācittiyaṃ. Anupasampannassa uppādane dukkaṭaṃ.

For one who intentionally causes unease in an ordained person by saying things like, “I think you were ordained before twenty years, I think you ate at the wrong time,” it is a pācittiya offense. Causing unease in a non-ordained person is a dukkaṭa offense.

For a fully ordained monk, intentionally causing worry to a fully ordained by saying, “I think you were ordained when you were less than twenty years old; I think you have eaten at the wrong time,” and so on, there is a pācittiya. If causing to a non-fully ordained, dukkaṭa.

Gāmappavesanāpucchāti ettha pana majjhanhikātikkamanato paṭṭhāya yāva aruṇuggamanā vikālo nāma, etthantare sace sambahulā kenaci kammena gāmaṃ pavisanti, “vikāle gāmappavesanaṃ āpucchāmā”ti sabbehipi aññamaññaṃ āpucchitabbaṃ. Sace anāpucchā parikkhittassa parikkhepaṃ, aparikkhittassa upacāraṃ atikkamanti, paṭhamapāde dukkaṭaṃ, dutiyapāduddhāre pācittiyaṃ. Āpadāsu anāpatti.

In gāmappavesanāpucchā, vikālo refers to the time from noon until dawn. If several monks enter a village for some purpose during this period, they must mutually inform each other, “We ask permission to enter the village at the wrong time.” If they enter without asking—crossing the boundary of an enclosed village or the vicinity of an unenclosed one—the first step incurs a dukkaṭa offense, and lifting the second foot incurs a pācittiya offense. In emergencies, there is no offense.

Gāmappavesanāpucchāti, now in this case, from after midday until the rising of the dawn, is called vikāla (the wrong time). During this time, if many are entering a village for some business, all of them should ask each other’s leave by saying, “We ask leave to enter the village at the wrong time.” If, without asking leave, they cross the boundary of an enclosed area or the boundary-vicinity of an unenclosed area, there is a dukkaṭa for the first step and a pācittiya when the second foot is lifted. There is no offense in cases of emergency.

Bhojane ca paramparāti paramparabhojane ca pācittiyanti attho. Ettha pana pañcasu bhojanesu aññataraṃ nāmaṃ gahetvā “odanena vā sattunā vā kummāsena vā maṃsena vā macchena vā nimantemī”tiādinā nayena, yena kenaci vevacanena vā akappiyanimantanāya nimantitassa yena yena paṭhamaṃ nimantito, tassa tassa bhojanaṃ ṭhapetvā uppaṭipāṭiyā, avikappetvā vā paṭhamanimantanaṃ parassa parassa kulassa pañcannaṃ bhojanānaṃ aññataraṃ paribhuñjantassa paramparabhojane pācitti hoti. Gilānacīvaradānacīvarakālasamayesu anāpatti, tathā pañca bhojanāni ṭhapetvā sabbattha.

In bhojane ca paramparā, eating in succession incurs a pācittiya offense. Here, if one is invited with a specific type of the five foods—saying, “I invite you with rice, flour, porridge, meat, or fish,” or any synonymous term—or with an improper invitation, and then, excluding the food first offered, eats another of the five foods in succession at another household without assigning it, a pācittiya offense arises in paramparabhojane. There is no offense during sickness, robe-giving, or robe season, nor with anything other than the five foods.

Bhojane ca paramparāti, and, there is pācittiya in sequential meal(paramparabhojana), that is the meaning. Here, taking one name among the five meals and saying, “I invite you with rice, or barley, or gruel, or meat, or fish,” or by any other synonymous expression of an inappropriate invitation, one is invited. Whichever was invited first, except for those meals, sequentially, or without having making determination the first invitation, partaking successively of one of the five kinds of food at one family after another, there is a pācittiya for sequential meal (paramparabhojana). There is no offense during times of illness, giving of robes, and robe-making, and also, everywhere except for the five meals.

123. Anuddharitvā gamane seyyanti ettha dasavidhā seyyā bhisi cimilikā uttarattharaṇaṃ bhūmattharaṇaṃ taṭṭikā cammakhaṇḍo nisīdanaṃ paccattharaṇaṃ tiṇasanthāro paṇṇasanthāroti. Etesu yaṃ kiñci saṅghike vihāre guttasenāsane attano vassaggena gahitaṃ attanā vā santharitvā, anupasampannena vā santharāpetvā taṃ divasaṃ gamikavasena pakkamanto neva sayaṃ uddhareyya na aññaṃ uddharāpeyya, yathā upacikādīhi na khajjeyya, evaṃ na ṭhapeyya, aññena vā na uddharāpeyya, patirūpaṃ bhikkhuṃ vā sāmaṇeraṃ vā ārāmikameva vā anāpucchā vā gaccheyya, tassa parikkhittassa vihārassa parikkhepaṃ, aparikkhittassa dve leḍḍupāte atikkamantassa pācittiyaṃ. Maṇḍaparukkhamūlādiaguttasenāsane santharitvā gacchantassa dukkaṭaṃ, tathā mañcapīṭhabhisikocchakesu, guttasenāsanepi dukkaṭameva.

123. In anuddharitvā gamane seyya, the ten types of bedding are: mat, pillow, upper covering, floor covering, screen, leather piece, seat, spread, grass mat, and leaf mat. If one takes possession of any of these in a Saṅgha-owned monastery’s protected lodging during the rains retreat, spreads it oneself or has a non-ordained person spread it, and departs that day as a traveler without removing it oneself, having another remove it, or placing it to avoid damage by termites and the like, or leaves without informing a suitable monk, novice, or monastery attendant, crossing the boundary of an enclosed monastery or two stone-throws of an unenclosed one incurs a pācittiya offense. Departing after spreading it in a protected lodging like a pavilion or tree root incurs a dukkaṭa offense, as does using a bed, stool, mat, or pillow in a protected lodging.

123. Anuddharitvā gamane seyyānti, in this case, there are ten kinds of bedding: bhisi (mattress), cimilikā (rug), uttarattharaṇaṃ (upper spread), bhūmattharaṇaṃ (ground spread), taṭṭikā(mat), cammakhaṇḍo (piece of leather), nisīdanaṃ (sitting cloth), paccattharaṇaṃ (coverlet), tiṇasanthāro(grass spread), paṇṇasanthāro(leaf spread). Among these, whatever is taken by one’s seniority in a Sangha’s monastery, in a secured lodging, having oneself spread it or having a non-fully ordained person spread it, when departing for the day, one should not depart without taking it up oneself, nor have another take it up, nor should one leave it in such a way that it will be eaten by termites and other creatures, nor have another take it up, or else one should ask leave of a suitable monk, a novice, or the monastery attendant, If one leaves without doing so, upon crossing two stone-throws beyond of the boundary of the enclosed monastery, or if no boundary, pācittiya. If going after having spread in a secured lodging like under a pavilion or under a tree, dukkaṭa. Likewise, on the bed, seat, mattress, and cushion, even in a secured lodging, dukkaṭa.

Senāsanāni vāti ettha anuddharitvā gamaneti sambandho. Ettha pana mañco pīṭhaṃ bhisi kocchakanti catubbidhampi senāsanaṃ vassānahemantānaṃ aṭṭhasu māsesu ajjhokāse vā ovassakamaṇḍape vā rukkhamūle vā sayaṃ santharitvā vā anupasampannena santharāpetvā vā taṃ anuddharitvā vā anuddharāpetvā vā tassa senāsanassa dvinnaṃ leḍḍupātānaṃ atikkamane pācittiyaṃ. Sammuñjanīyādi sesaparikkhāresu dukkaṭaṃ.

In senāsanāni vā, the connection is “departing without removing.” Here, the four types of lodgings—bed, stool, mat, pillow—spread by oneself or a non-ordained person during the eight months of the rains and cold seasons in an open space, a rain-shelter, or under a tree, if not removed or had removed, incur a pācittiya offense upon crossing two stone-throws from that lodging. With brooms and other remaining equipment, it is a dukkaṭa offense.

Senāsanāni vāti, here there is the connection with anuddharitvā gamane (departing without removing). Here, any of the four types of lodgings: bed, seat, mattress, and cushion. During the eight months of the rainy season and the cold season, having oneself spread it or having a non-fully ordained person spread it in an open space, or in a pavilion providing protection from the rain, or under a tree, when leaving without removing it or without having it removed, upon exceeding two stone throws of that lodging, pācittiya. For the rest of the equipment, like a broom, dukkaṭa.

Itthiyāddhānagamaneti ettha mātugāmena “gacchāma bhagini, gacchāma ayyā”ti evaṃ saṃvidahitvā “ajja vā sve vā parasuve vā”ti niyamitakālaṃ visaṅketaṃ akatvā dvāravisaṅketaṃ maggavisaṅketaṃ katvāpi gacchato gāmantare gāmantare pācittiyaṃ. Agāmake araññe addhayojane addhayojane āpatti.

In itthiyāddhānagamane, if one arranges with a woman, saying, “Let’s go, sister, let’s go, venerable,” without fixing a specific time like “today, tomorrow, or the day after,” but fixing the door or path, and travels, a pācittiya offense arises at each village interval. In a wilderness without villages, it arises at each half-yojana.

In traveling a long distance with a woman, here, having arranged with a woman, saying, “Let’s go, sister,” or, “Let’s go, noble lady,” without having nullified a set time, such as “today, tomorrow, or the day after tomorrow,” but having made an arrangement in terms of an entrance (to a village) or a route (for a journey) and the bhikkhu traveling as arranged incurs, in each village after village, a pācittiya offense. In a wilderness without a village, he incurs an offense every half yojana.

In sitting down with each one, here means sitting down with one woman at a time.

124. Bhiṃsāpaneti ettha upasampanno upasampannaṃ bhiṃsāpetukāmo corakantāravāḷakantārādīni ācikkhati, bhayānakaṃ vā rūpasaddādiṃ dasseti, so bhāyatu vā mā vā, tassa payoge payoge pācittiyaṃ. Anupasampanne dukkaṭaṃ.

124. In bhiṃsāpane, if an ordained person, intending to frighten another ordained person, describes thieves, dangerous forests, wild beasts, or shows frightening sights or sounds—whether the other is frightened or not—a pācittiya offense arises with each attempt. With a non-ordained person, it is a dukkaṭa offense.

124. In frightening, here, a fully ordained monk, wishing to frighten a fully ordained monk, speaks of things like bandit-infested forests or wild animal-infested forests, or he shows frightening sights, sounds, and so on. Whether that monk becomes frightened or not, for each attempt, there is a pācittiya offense. For one not fully ordained, there is a dukkaṭa offense.

Ākoṭaneti pahāradāne. Upasampanno upasampannassa anattamano hutvā sace uppalapattenapi pahāraṃ deti, pācittiyaṃ. Anupasampannassa gahaṭṭhassa vā pabbajitassa vā itthiyā vā purisassa vā antamaso tiracchānagatassāpi pahāraṃ deti, dukkaṭameva.

In ākoṭane, striking. If an ordained person, displeased, strikes another ordained person even with a lotus leaf, it is a pācittiya offense. Striking a non-ordained person—layperson or monk, woman or man, even an animal—is only a dukkaṭa offense.

In striking, in giving a blow. If a fully ordained monk, being displeased with a fully ordained monk, strikes him, even with a lotus petal, it is a pācittiya offense. If he strikes one not fully ordained, a householder, a novice, a woman, a man, or even an animal, it is only a dukkaṭa offense.

Anācāraṃ ācaritvā saṅghamajjhe āpattiyā vā vatthunā vā anuyuñjiyamāno taṃ akathetukāmo “ko āpanno, kiṃ āpanno, kismiṃ āpanno”tiādinā nayena aññehi vacanehi taṃ vacanaṃ paṭicchādento so aññaṃ vadati, ayaṃ aññavādako, tasmiṃ aññavādake ca kañci vītikkamaṃ disvā “āvuso, idaṃ nāma tayā kata”nti vutte taṃ na kathetukāmo tuṇhībhūtova saṅghaṃ vihesatīti saṅghavihesako, tasmiṃ vihesake ca pācitti hotīti attho. Idha pana ñattidutiyena kammena aññavādake ca vihesake ca āropite puna aññaṃ bhaṇantassa, vihesantassa pācitti. Anāropite dukkaṭanti veditabbaṃ.

If one, acting improperly and questioned in the midst of the Saṅgha about an offense or its basis, not wishing to admit it, conceals it with words like, “Who has offended? What offense? In what way?” and says something else, this is an aññavādaka (evasive speaker). Seeing a transgression and being told, “Friend, you did this,” but not wishing to admit it, remaining silent and troubling the Saṅgha, this is a vihesaka (harasser). In both aññavādaka and vihesaka, a pācittiya offense arises. Here, after a formal act with a second motion, speaking evasively or harassing again incurs a pācittiya offense; without formal accusation, it is a dukkaṭa offense.

Having behaved improperly, when questioned in the midst of the Sangha about an offense or the subject-matter of the offense, he doesn’t want to explain it, replying with other words than the relevant subject like, “Who committed an offense? What offense was committed? In what circumstance was the offense committed?” concealing those words with other words, is a prevaricator; In that prevaricator, having seen some transgression, when it is said: “Venerable sir, this was done by you,” and he, not wanting to explain it, remaining silent, and wearing down the assembly. This is a “wearer down of the Saṅgha”, in the case of that wearer down, there is a pācittiya offense. Here, however, with a formal act of one motion and two announcements, concerning the prevaricator and the wearer down, it is imposed. Then, someone again speaks or wears down [the assembly], he commits a pācittiya. If it is not imposed [formally], it should be understood as a dukkaṭa offense.

Duṭṭhullapakāsachādeti ettha kiñcāpi “duṭṭhullā nāma āpatti cattāri ca pārājikāni terasa ca saṅghādisesā”ti (pāci. 399) vuttā, tathāpi idha saṅghādisesāva adhippetā. Tasmā saṅghasammutiṃ vinā bhikkhussa duṭṭhullaṃ āpattiṃ “ayaṃ asuciṃ mocetvā saṅghādisesaṃ āpanno”tiādinā nayena vatthunā saddhiṃ āpattiṃ ghaṭetvā bhikkhuñca bhikkhuniñca ṭhapetvā yassa kassaci anupasampannassa ārocentassa pācittiyaṃ. Thullaccayādiaduṭṭhullārocane dukkaṭaṃ. Duṭṭhullacchādanepi saṅghādisesova adhippeto. Yo pana bhikkhu bhikkhussa duṭṭhullaṃ āpattiṃ sayaṃ vā jānitvā aññesaṃ vā sutvā “imaṃ jānitvā codessanti sāressanti maṅkuṃ karissanti, nārocissāmī”ti dhuraṃ nikkhipati, tassa pācittiyaṃ. Dhuraṃ nikkhipitvā pacchā ārocitepi na rakkhati eva.

In duṭṭhullapakāsachāde, although “duṭṭhullā offenses are the four pārājikas and thirteen saṅghādisesas” (pāci. 399), here only saṅghādisesas are intended. Thus, without Saṅgha approval, telling a non-ordained person—excluding monks and nuns—about an ordained person’s serious offense, saying, “He released impurity and committed a saṅghādisesa,” linking the basis and offense, incurs a pācittiya offense. Declaring a thullaccaya or lesser serious offense is a dukkaṭa offense. In concealing a serious offense, only saṅghādisesa is meant. If a monk, knowing or hearing of another monk’s serious offense, thinks, “If they know, they’ll accuse, remind, or embarrass him; I won’t tell,” and abandons his duty, it is a pācittiya offense. Even if he reports it later after abandoning duty, he does not protect it.

In divulging and concealing a serious offense, here, although it is said, “Serious offenses are the four pārājikas and the thirteen saṅghādisesas” (pāci. 399), here only the saṅghādisesas are intended. Therefore, without the consent of the Sangha, divulging a monk’s serious offense to anyone who is not fully ordained, except for monks and nuns, by connecting the offense with the subject-matter, saying, “He committed a saṅghādisesa by emitting semen,” and so on, is a pācittiya offense. Divulging a thullaccaya or other duṭṭhulla offenses incurs a dukkaṭa offense. In concealing a serious offense, only a saṅghādisesa is intended. If a monk, having known of a monk’s serious offense himself or having heard of it from others, abandons his responsibility, thinking, “Knowing this, they will accuse him, remind him, and shame him. I will not reveal it,” he incurs a pācittiya offense. Even if he reveals it later, after abandoning his responsibility, it does not protect him.

Hāsodaketi aṅgulipatodakena hāso ca udake hāso cāti evamattho veditabbo. Upasampanno upasampannaṃ hasādhippāyo kāyena kāyaṃ āmasati, āpatti pācittiyassa, ko pana vādo upakacchakādīsu ghaṭṭane. Anupasampanne dukkaṭaṃ, tathā bhikkhussa kāyappaṭibaddhāmasane ca nissaggiyena kāyappaṭibaddhāmasane ca. Ettha bhikkhunīpi anupasampannaṭṭhāne ṭhitā. Udake hasanadhammo nāma uparigopphake udake kīḷādhippāyassa nimmujjanaummujjanaplavanādikaṃ. Idha hāso nāma kīḷā vuccati.

In hāsodake, it means laughter with finger-prodding and laughter in water. If an ordained person, with playful intent, touches another ordained person’s body with their body, it is a pācittiya offense—how much more so with tickling or rubbing. With a non-ordained person, it is a dukkaṭa offense, as is touching a monk’s body-connected item or a nissaggiya body-connected item. Here, a nun is considered in the place of a non-ordained person. Udake hasanadhammo refers to diving, emerging, or floating in water above the ankles with playful intent. Here, hāso means play.

In jesting with the finger and in the water, it should be understood in this way: jesting with the finger and jesting in the water. A fully ordained monk, intending to jest, touches the body of another fully ordained monk with his body; he commits a pācittiya offense. And, so much so with the case with tickling under the armpits and so on. For a non-fully ordained one, it is a dukkaṭa offense, and likewise for touching something connected to the monk’s body or something dedicated to the monk that normally incurs a nissaggiya. Here, a nun is also considered as not fully ordained. Water-play refers to activities above the ankles in the water with the intention of playing, such as diving, surfacing, swimming, and so on. Here, jesting refers to playing.

Nicchubhane vihārāti saṅghikā vihārā nikkaḍḍhaneti attho. Ettha pana yo kuddho hutvā upasampannaṃ hatthādīsu gahetvā vā “nikkhamā”ti vatvā vā yattakāni dvārāni ekena payogena atikkāmeti, tattha dvāragaṇanāya āpattiṃ aggahetvā payogassa ekattā ekā eva gahetabbā. Sace nānāpayogehi atikkāmeti, tattha dvāragaṇanāya gahetabbaṃ. Tassa parikkhāranikkaḍḍhane dukkaṭaṃ, tathā anupasampanne, tassa parikkhāranikkaḍḍhane ca. Alajjiādīsu pana anāpatti.

In nicchubhane vihārā, expelling from a Saṅgha-owned monastery. Here, if one, angrily, grabs an ordained person by the hand or says, “Get out,” and makes them cross however many doors with one effort, only one offense is counted due to the single effort, not by the number of doors. If crossed with multiple efforts, it is counted by the number of doors. Expelling their belongings is a dukkaṭa offense, as is expelling a non-ordained person or their belongings. With shameless ones, there is no offense.

Expulsion from the dwellings, means expelling [someone] from dwellings belonging to the Sangha. Here, if someone, being angry, grabs a fully ordained monk by the hand or other limbs, or says, “Get out!”, then, as many doors as he crosses in a single attempt, the offense should be not taken according to the number of doors, because, there is a single attempt, one offense only should be taken. If he crosses [the doors] in multiple attempts, the offense should be taken according to the number of doors. Throwing out his belongings incurs a dukkaṭa offense, and so, too, for a non-fully ordained monk, and throwing out his belongings. However, there is no offense in cases of shamelessness and so on.

Anupakhajja sayaneti saṅghike vihāre “vuḍḍho”ti vā “gilāno”ti vā “saṅghena dinno”ti vā jānitvā mañcassa vā pīṭhassa vā pavisantassa vā nikkhamantassa vā upacāre seyyaṃ santharitvā vā santharāpetvā vā “yassa sambādho bhavissati, so pakkamissatī”ti adhippāyena abhinisīdantassa ca abhinipajjantassa ca payogagaṇanāya pācittiyaṃ veditabbaṃ. Pācittiyavinicchayo.

In anupakhajja sayane, in a Saṅgha-owned monastery, knowing someone as “senior,” “sick,” or “assigned by the Saṅgha,” and spreading or having a bed or seat spread in the vicinity of their bed or stool—whether entering or leaving—with the intent, “Whoever feels cramped will leave,” and sitting or lying down, a pācittiya offense arises based on the number of efforts. This is the determination of pācittiya offenses.

Anupakhajja sayaneti, in a Sangha’s monastery, knowing it is given by the Sangha because of “old age”, “illness” or “it has been given by Sangha,” either spreading or causing to spread a bed in the vicinity of that entering and departing of a bed or a chair, thinking that “whoever will be inconvenienced, he will depart”, while sitting down or lying down, should be understood pācittiya offense is committed for each effort. The decision about Pācittiya.

13. Samaṇakappaniddesavaṇṇanā

13. Exposition of the Monastic Practice Section

13. Explanation of the Monastic Allowances Section.

125. Bhūtānaṃ jātānaṃ nibbattānaṃ gāmo bhūtagāmo (pāci. 91; pāci. aṭṭha. 91; kaṅkhā. aṭṭha. bhūtagāmasikkhāpadavaṇṇanā). Samārambhoti chedanaphālanapacanādi, tasmiṃ bhūtagāmasamārambhe bhūtagāmasamārambhahetu pācitti hotīti attho. Katakappiyaṃ (kaṅkhā. aṭṭha. bhūtagāmasikkhāpadavaṇṇanā) pana samaṇakappiyaṃ bhaveti sambandho. Samaṇānaṃ kappiyaṃ samaṇakappiyaṃ . Idāni yena kataṃ kappiyaṃ samaṇakappiyaṃ hoti, taṃ dassetuṃ “nakhena vā”tiādimāha. “Anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjituṃ, aggiparijitaṃ satthaparijitaṃ nakhaparijitaṃ abījaṃ nibbaṭṭabījaññeva pañcama”nti (cūḷava. 250) hi vuttaṃ.

125. A village of living beings, born and arisen, is a bhūtagāma (pāci. 91; pāci. aṭṭha. 91; kaṅkhā. aṭṭha. bhūtagāmasikkhāpadavaṇṇanā). Samārambho means cutting, plucking, or cooking it; in that bhūtagāmasamārambhe, due to initiating harm to plants, a pācitti offense arises. Katakappiyaṃ (kaṅkhā. aṭṭha. bhūtagāmasikkhāpadavaṇṇanā), however, connects to what is permissible for monks (samaṇakappiyaṃ). Now, to show what, when made permissible, becomes suitable for monks, it says “nakhena vā” and so forth: “I allow you, monks, to use fruit in five ways suitable for monks: fire-treated, knife-treated, nail-treated, seedless, and with seeds removed as the fifth” (cūḷava. 250).

125. Bhūtagāma is the village (bhūta) that is originated (gāma) and arisen of beings (pāci. 91; pāci. aṭṭha. 91; kaṅkhā. aṭṭha. bhūtagāmasikkhāpadavaṇṇanā). Samārambha means beginning including cutting, splitting, and cooking; in that bhūtagāmasamārambhe, meaning beginning regarding plant life, on account of beginning regarding plant life, there is a pācitti offense. But katakappiyaṃ (kaṅkhā. aṭṭha. bhūtagāmasikkhāpadavaṇṇanā) is connected to what has been made allowable for monks (samaṇakappiyaṃ). What is allowable for monks is samaṇakappiyaṃ. Now, to show by what means something done becomes allowable for monks, he says “nakhena vā” (by nail) etc. “Monks, I allow fruit to be enjoyed having undergone five processes of what has been rendered allowable for monks: made allowable by fire, made allowable with a knife, made allowable with a nail, seedless, and fifthly with the seed removed” (cūḷava. 250), it is said.

126. Idāni taṃ bhūtagāmaṃ dassetuṃ “samūlā”tiādimāha. Tattha (pāci. 91; pāci. aṭṭha. 91) sa-iti so bhūtagāmo nāmāti attho, mūlabījādīhi pañcahi bījehi pabhāvito hotīti vuttaṃ hoti. Tattha mūlabījaṃ nāma haliddisiṅgiverādi. Khandhabījaṃ nāma assattho nigrodhoti evamādi. Aggabījaṃ nāma ajjukaphaṇijjakādi. Phaḷubījaṃ nāma ucchuveḷunaḷādi. “Bījabījaṃ nāma pubbaṇṇaṃ aparaṇṇaṃ, yāni vā panaññānipi atthi bīje jāyanti bīje sañjāyanti, etaṃ bījabījaṃ nāmā”ti vuttaṃ. Idāni “bījagāmabhūtagāmasamārambhā paṭivirato hotī”ti (dī. ni. 1.10, 195; ma. ni. 1.293, 411; 2.11; a. ni. 10.99; pu. pa. 179) vuttattā dhammānulomena āgataṃ bījagāmasamārambhaṃ dassetuṃ “ārambhe dukkaṭa”ntiādimāha. Tasmā etaṃ paṭhamaṃ “kappiyaṃ karohī”ti bhūtagāmaparimocanaṃ kāretvā bījagāmaparimocanatthaṃ puna kappiyaṃ kāretabbaṃ.

126. Now, to describe that bhūtagāma, it begins with “samūlā” and so on. Therein (pāci. 91; pāci. aṭṭha. 91), sa- means that bhūtagāma, which is said to originate from five types of seeds: root-seeds and so forth. Mūlabījaṃ is turmeric, ginger, and the like. Khandhabījaṃ is banyan, fig, and similar trees. Aggabījaṃ is cucumber, basil, and such. Phaḷubījaṃ is sugarcane, bamboo, and so on. “Bījabījaṃ is early grass, late grass, and whatever else arises from seeds and grows from seeds—this is called bījabījaṃ.” Now, since it is said, “He refrains from harming seed-life and plant-life” (dī. ni. 1.10, 195; ma. ni. 1.293, 411; 2.11; a. ni. 10.99; pu. pa. 179), to show the harm to seed-life in accordance with the Dhamma, it says “ārambhe dukkaṭa” and so forth. Thus, one should first have the plant-life made permissible by saying, “Make it permissible,” and again have it made permissible to free the seed-life.

126. Now, to show that plant life, he says “samūlā” (with root) etc. There (pāci. 91; pāci. aṭṭha. 91), the meaning of sa is that it is called plant life; it is said that it is produced by five kinds of seeds, starting with root-seeds. There, mūlabījaṃ (root-seed) refers to turmeric, ginger, etc. Khandhabījaṃ (stem-seed) refers to the sacred fig, banyan, and so on. Aggabījaṃ (cutting-seed) refers to ajjuka, phaṇijjaka, etc. Phaḷubījaṃ (joint-seed) refers to sugarcane, bamboo, reeds, etc. Bījabījaṃ (seed-seed) refers to grains of the first harvest and grains of the later harvest, or whatever else there are that are born from seeds, grow in seeds, this is called seed-seed,” it is said. Now, because it is said “abstaining from damaging seed-life and plant-life” (dī. ni. 1.10, 195; ma. ni. 1.293, 411; 2.11; a. ni. 10.99; pu. pa. 179), to show the undertaking of the seed-life, which has come down in accordance with the Dhamma, he says, “ārambhe dukkaṭa” (an offense of wrongdoing in beginning), etc. Therefore, first having this released from plant life by saying, “Make it allowable,” one should again make it allowable for the purpose of releasing the seed-life.

127. Nibbaṭṭabījaṃ (pāci. aṭṭha. 92; kaṅkhā. aṭṭha. bhutagāmasikkhāpadavaṇṇanā) nāma ambapanasādi. Nobījaṃ nāma taruṇambaphalādi, etaṃ pana sabbaṃ akappiyampi vaṭṭatīti attho. Kaṭāhabaddhabījāni kapitthaphalādīni. Bahiddhā vāpi kārayeti kapālepi kātuṃ vaṭṭati, sace ekābaddhānīti attho. Kaṭāhamuttaṃ pana bhinditvā kāretabbaṃ.

127. Nibbaṭṭabījaṃ (pāci. aṭṭha. 92; kaṅkhā. aṭṭha. bhutagāmasikkhāpadavaṇṇanā) is mango, rose-apple, and the like. Nobījaṃ is young mango fruit and such—this, though impermissible, is allowable. Kaṭāhabaddhabījāni are wood-apple fruit and similar. Bahiddhā vāpi kāraye means it may be done in a pot, if they are joined together. But if unbound from the pot, it must be broken and made permissible.

127. Nibbaṭṭabījaṃ (pāci. aṭṭha. 92; kaṅkhā. aṭṭha. bhutagāmasikkhāpadavaṇṇanā) refers to mangoes, jackfruit, etc. Nobījaṃ (Not-seed) refers to young mango fruit, etc. But it means that all this is suitable even if it is unallowable. Kaṭāhabaddhabījāni are wood-apple fruits, etc. Bahiddhā vāpi kārayeti, even on a potsherd it is allowable to do, if they are joined together, it means. But, what is free from the shell should be done after breaking open.

128. Bhājane vā bhūmiyaṃ vā ekābaddhesu bījesu ekasmiṃ bīje kappiye kate sabbesveva kataṃ bhaveti attho. Yathā ca bīje, evaṃ rukkhasahassaṃ vā ucchusahassaṃ vā chinditvā ekābaddhe katepi vinicchayo veditabbo.

128. In a vessel or on the ground, when seeds are joined together, making one seed permissible makes all permissible. Just as with seeds, so too with cutting a thousand trees or a thousand sugarcanes joined together—the determination is the same.

128. When seeds are joined together in a vessel or on the ground, when one seed is made allowable, it is considered to have been done for all. And just as with seeds, the decision should be understood even when a thousand trees or a thousand sugarcanes are cut and made into one.

129. Kappiyaṃ katvā nikkhitte bījagāme puna mūlapaṇṇāni sace jāyaruṃ, puna kappiyaṃ kāreyyāti attho. Tadāti mūle ca aṅkure ca jāteti attho.

129. If, after making seed-life permissible and storing it, roots or leaves sprout again, it should again be made permissible. Tadā refers to when roots and shoots arise.

129. If, after having made the seed-life allowable and put it aside, roots and leaves sprout again, one should make it allowable again. Tadāti means when both root and sprout are produced.

130. Udakasambhavoti udakajāto. Cetiyādīsūti ettha ādi-saddena gehappamukhapākāravedikādīsu nibbattā gahitā. Nibbattadvattipattako bhūtagāmova, anibbattako aggabīje saṅgahaṃ gacchati. Bījampi yāva mūlaṃ vā paṇṇaṃ vā na nikkhamati, tāva bījagāmova, mūle ca nikkhante paṇṇe ca harite jāte bhūtagāmova hotīti attho.

130. Udakasambhavo means born from water. In cetiyādīsu, ādi includes structures like houses, porches, walls, and platforms where they grow. What has sprouted—two or three leaves—is bhūtagāma; what has not sprouted falls under aggabīja. Seeds, too, are bījagāma until roots or leaves emerge; when green roots and leaves arise, they become bhūtagāma.

130. Udakasambhavoti means born from water. Cetiyādīsūti, here, by the word ādi (etcetera), those that have arisen on houses, and boundary walls, ramparts, platforms, etc. are included. Plant-life that has arisen is a part of the two-fold and three-fold, and that which has not arisen is included in the cutting-seed. Also, as long as a root or a leaf does not emerge from a seed, it is seed-life, and when the root has emerged and the leaf has grown green, it becomes plant-life.

131. Makuḷanti aphullaṃ. Ahichattakaṃ nāma rukkhe jātaṃ ahichattakaṃ.

131. Makuḷa means unflowered. Ahichattakaṃ is the snake-umbrella plant born on trees.

131. Makuḷanti, means unblossomed. Ahichattakaṃ means a mushroom that has grown on a tree.

132. Allarukkhe gaṇhatoti sambandho. Tatthāti allarukkhe chindato vāpīti sambandho.

132. It applies to wet trees. Tatthā means when cutting wet trees or sowing.

132. Taking on a fresh tree, it is connected. Tatthāti, it is connected with cutting and others on a fresh tree.

134. “Imaṃ rukkhaṃ, imaṃ lataṃ, imaṃ kandaṃ chinda, bhindā”tiādinā nayena niyametvā bhāsituṃ na vaṭṭati. “Idaṃ, eta”nti avatvā kevalaṃ “rukkhaṃ chindā”tiādinā (pāci. aṭṭha. 92; kaṅkhā. aṭṭha. bhūtagāmahikkhāpadavaṇṇanā) nayena vattuṃ vaṭṭatīti. Samaṇakappavinicchayo.

134. One must not specify, saying, “Cut this tree, this vine, this bulb,” and so forth. Without saying “this” or “that,” it is permissible to say simply, “Cut a tree,” and so on (pāci. aṭṭha. 92; kaṅkhā. aṭṭha. bhūtagāmahikkhāpadavaṇṇanā). This is the determination of monastic practice.

134. It is not proper to speak in a commanding way, such as, “Cut this tree, this creeper, this bulb,” and so on. It is proper to speak without saying “this” or “that,” but simply saying, “Cut the tree,” etc. (pāci. aṭṭha. 92; kaṅkhā. aṭṭha. bhūtagāmahikkhāpadavaṇṇanā). Samaṇakappavinicchayo.

The description of the determination of what is allowable for monks is finished.

14. Bhūminiddesavaṇṇanā

14. Exposition of the Land Section

14. Description of the Ground

136. Idāni “anujānāmi, bhikkhave, catasso kappiyabhūmiyo ussāvanantikaṃ gonisādikaṃ gahapatiṃ sammuti”nti (mahāva. 295) evaṃ vuttā catasso kappiyabhūmiyo dassetuṃ “sammutussāvanantā cā”tiādimāha. Yāsūti kappiyabhūmīsu (kaṅkhā. aṭṭha. sannidhikārakasikkhāpadavaṇṇanā).

136. Now, to present the four permissible types of land stated as, “I allow you, monks, four permissible lands: proclaimed, cattle-ranging, householder, and designated” (mahāva. 295), it begins with “sammutussāvanantā cā” and so forth. Yāsu refers to permissible lands (kaṅkhā. aṭṭha. sannidhikārakasikkhāpadavaṇṇanā).

136. Now, to show the four allowable grounds, stated as, “I allow, monks, four allowable grounds: ussāvanantikaṃ, gonisādikaṃ, gahapatiṃ, agreement” (mahāva. 295), he begins with “sammutussāvanantā cā”. Yāsūti in reference to allowable grounds (kaṅkhā. aṭṭha. sannidhikārakasikkhāpadavaṇṇanā).

137. Idāni yattha kappiyakuṭi icchitabbā, taṃ dassetuṃ “vāsatthāyā”tiādimāha. Vāsatthāyāti iminā koṭṭhāgārabhattasālācetiyagharasammuñjanīmāḷakādi yaṃ yaṃ aññampi vāsatthāya karīyati, tattha tattha kappiyakuṭikaraṇakiccaṃ natthīti dīpitaṃ hoti. Bhojanasālā pana senāsanameva, tasmā tattha kātabbā evāti vadanti. Saṅghikevekasantaketi ettha ekasantako upasampannasantakova veditabbo.

137. Now, to show where a permissible hut is desirable, it begins with “vāsatthāyā” and so on. Vāsatthāyā indicates that storehouses, dining halls, cetiya houses, sweeping sheds, and anything else made for dwelling do not require permissible hut procedures. However, a dining hall is itself a lodging, so they say it must be made permissible there. In saṅghikevekasantake, ekasantaka refers only to what belongs to an ordained person.

137. Now, to show where a kappiyakuṭi (allowable hut) should be desired, he begins with “vāsatthāyā”. By means of vāsatthāyā, it is indicated that, whatever else such as a storehouse, dining hall, shrine room, sweeping hall is constructed as dwelling place, there is no need for building kappiyakuṭi in that place. But the dining hall is indeed part of dwelling and, thus, it is said that building kappiyakuṭi therein is necessary . In “Saṅghikevekasantake”, ekasantaka should be understood as belonging only to the ordained monk.

138. Idāni kattabbākāraṃ dassetuṃ “gehe”tiādimāha. Tattha saṅghassa vā ekassa vā gehe vihāre kariyamāne evaṃ īrayaṃ “kappiyakuṭiṃ karoma, kappiyakuṭiṃ karomā”ti vā “kappiyakuṭi kappiyakuṭī”ti vā vadanto paṭhamiṭṭhakatthambhādiṃ ṭhapeyya, evaṃ katā ussāvanantikā nāma, evaṃ udāharitavacanantikāti attho.

138. Now, to show the manner of making it, it begins with “gehe” and so forth. Therein, when a house or monastery is being made for the Saṅgha or an individual, one should say, “We are making a permissible hut, we are making a permissible hut,” or “Permissible hut, permissible hut,” while placing the first brick, pillar, or similar. This is called ussāvanantikā, meaning it ends with the uttered words.

138. Now, to show the manner of doing it, he begins with “gehe”. There, whether doing it in the house of the Saṅgha or of an individual, thus the action īrayaṃ, saying either “I am making an allowable hut, I am making an allowable hut” or “allowable hut, allowable hut,” one should set up the first brick, pillar, etc. Thus made, it is called ussāvanantikā, meaning ending with such an utterance, and spoken.

139. Yebhuyyena vā aparikkhitto, sakalopi vā aparikkhitto ārāmo “gonisādī”ti vuccatīti sambandho. Ettha pana senāsanesu parikkhittesupi ārāme aparikkhitte kappiyakuṭikaraṇakiccaṃ natthi. Sammutiṃ karontehi kataṃ pariyositaṃ “imaṃ vihāraṃ aḍḍhayogaṃ pāsādaṃ hammiyaṃ guhaṃ tiṇakuṭikaṃ maṇḍapa”nti tesaṃ nāmaṃ gahetvā tassā kuṭiyā hatthapāse vā ṭhatvā, tassā anto vā pavisitvā vuttanayeneva ñattidutiyakammavācāya sammannitabbaṃ.

139. An monastery mostly or entirely unenclosed is called “gonisādī”. Herein, even within enclosed lodgings, an unenclosed monastery does not require permissible hut procedures. For those designating it, having completed it, they should name it—“this monastery, half-yoga, mansion, upper chamber, cave, grass hut, pavilion”—and, standing within a hand’s reach of that hut or entering it, designate it with a formal act and second motion as previously stated.

139. Mostly unenclosed, or the entire monastery even, if unenclosed, is called “gonisādī” – this is the connection. But here, even in dwelling places within enclosed monasteries, there is no need for building kappiyakuṭi in unenclosed monasteries. Those making the agreement, having completed it, take the name of “this monastery, aḍḍhayoga, pāsāda, hammiya, cave, grass hut, pavilion,” stand within a hand’s span of that hut, or enter inside it, and should formally agree by means of a ñattidutiyakammavācā as stated.

140. “Bhikkhuṃ ṭhapetvā aññehī”ti vacanato sesasahadhammikehipi devamanussehipi aññehi kappiyakuṭiyā atthāya dinno vā tesaṃ santako vā geho “gahapatī”ti mato ñātoti attho, saṅghasantakañca bhikkhusantakañca ṭhapetvā sabbesaṃ geho gahapatīti adhippāyo.

140. From the phrase “excluding a monk, by others,” it is understood that a house given for the sake of a permissible hut by co-religionists, deities, or humans, or belonging to them, is “gahapatī”, considered a householder’s. The intent is that, excluding what belongs to the Saṅgha or a monk, it is the house of all others.

140. Because of the statement “apart from a monk, by others,” a house given for the sake of an allowable hut by other fellow sabrahmacārī, gods, and men, or belonging to them, is “gahapatī”, that is, it is considered known. The intention is that all houses except those belonging to the Sangha and those belonging to monks, are considered gahapatī.

141. Sappiādīhi missitanti sappiādīhi pañcahi ca haliddisiṅgiverādiyāvajīvikena cāti attho. Vajeyya antovutthattanti ettha yāvakālikayāmakālikasaṅkhātaṃ purimakālikadvayaṃ saṅghikaṃ vā bhikkhussa vā bhikkhuniyā vā santakaṃ sayaṃ kappiyakuṭiyā vutthampi itarehi akappiyakuṭiyā vutthehi missitaṃ antovutthabhāvaṃ āgaccheyyāti attho.

141. Sappiādīhi missita means mixed with ghee and the like, or with the five including turmeric, ginger, and so forth, up to one’s livelihood. Vajeyya antovutthatta means that daily or nightly items belonging to the Saṅgha, a monk, or a nun, even if kept in a permissible hut, if mixed with items kept in an impermissible hut by others, take on the status of being kept inside.

141. Mixed with ghee etc. means with the five [products] such as ghee, etc., and with turmeric, ginger, etc. which are allowable for life. Refrain from what has been stored inside means here that the two earlier categories of food allowable for a specific time (yāvakālika) and food allowable for a night (yāmakālika), belonging to the Sangha or to a monk or a nun, even if stored by oneself in an allowable hut (kappiyakuṭi), if mixed with those stored in a non-allowable hut (akappiyakuṭi) by others, it becomes stored inside.

142. Tehevāti akappiyakuṭiyaṃ vutthasappitelādīhi. Sāmapākatanti sāmaṃpakkabhāvaṃ gacchatīti attho.

142. Tehevā means with ghee, oil, and the like kept in an impermissible hut. Sāmapākata means it reaches the state of being self-cooked.

142. By those very things means by ghee, oil, etc., stored in a non-allowable hut. Sāmapākatati means it becomes self-cooked.

143-4. Imā pana kappiyakuṭiyo yadā jahitavatthukā honti, taṃ dassetuṃ “ussāvanantikā”tiādimāha. Sace thambhe vā bhittipāde vā parivattenti, yo yo ṭhito, tattha tattha patiṭṭhāti, etenupāyena sabbesu parivattesupi na vijahitavatthukāva hotīti attho. Parikkhitte gonisādi vijahitavatthukā. Sesā chadanavibbhamāti chadanavināsā jahitavatthukā hontīti adhippāyo. Bhūmivinicchayo.

143-4. To show when these permissible huts lose their basis, it begins with “ussāvanantikā” and so forth. If pillars or wall bases are turned, wherever they stand, they remain established there; even if all are turned in this way, it does not lose its basis. Parikkhitte gonisādī loses its basis when enclosed. Sesā chadanavibbhamā means the rest lose their basis when the roof is destroyed. This is the determination of land.

143-4. Now, to show when these allowable huts become abandoned property, he states “ussāvanantikā”, etc. If they change the pillars or foundation walls, whatever stands, it remains established wherever it is; by this means, even if all [parts] are changed, it does not become abandoned property. Enclosed gonisādi are abandoned. The rest, by the collapse of the roof, the intention being they become abandoned by destruction of the roof. Bhūmivinicchayo.

15. Upajjhācariyavattaniddesavaṇṇanā

15. Exposition of the Duties to Preceptors and Teachers Section

15. Description of the duties of preceptors and teachers

145. Upajjhācariyeti ettha (mahāva. 64, 67, 74, 78-79; cūḷava. 375, 377; 379-382; mahāva. aṭṭha. 64, 67, 75, 76, 77) ācariyo nāma nissayācariyo pabbajjācariyo upasampadācariyo dhammācariyoti catubbidho. Etesu hi nissayantevāsikena yāva ācariyaṃ nissāya vasati, tāva sabbamācariyavattaṃ kātabbaṃ. Pabbajjāupasampadādhammantevāsikehi pana nissayamuttakehipi ādito paṭṭhāya yāva cīvararajanaṃ, tāva vattaṃ kātabbaṃ. Anāpucchitvā pattadānādimhi pana etesaṃ anāpatti. Etesu ca pabbajjantevāsiko ca upasampadantevāsiko ca ācariyassa yāvajīvaṃ bhāro, nissayantevāsiko ca dhammantevāsiko ca yāva samīpe vasati, tāvadeva. Suṭṭhu piyasīlo supesalo, sikkhākāmoti attho. Dantakaṭṭhaṃ dentena ekaṃsaṃ uttarāsaṅgaṃ karitvā mahantaṃ majjhimaṃ khuddakanti tīṇi dantakaṭṭhāni upanetabbāni. Tesu yaṃ tīṇi divasāni gaṇhāti, taṃ sallakkhetvā catutthadivasato paṭṭhāya tādisaṃyeva sammā ubhohi hatthehi dātabbaṃ. Sace yaṃ vā taṃ vā gaṇhāti, yathāladdhaṃ upanetabbaṃ. Toyanti sītañca uṇhañca udakaṃ upanetvā yaṃ tīṇi divasāni vaḷañjeti, catutthadivasato paṭṭhāya tādisaṃ upanetabbaṃ. Sace dvepi vaḷañjeti, duvidhampi upanetabbaṃ. Sace yāgu hoti, bhājanaṃ dhovitvā upanetabbaṃ.

145. Upajjhācariyeti: Here (mahāva. 64, 67, 74, 78-79; cūḷava. 375, 377; 379-382; mahāva. aṭṭha. 64, 67, 75, 76, 77), ācariyo refers to four types: the teacher of dependence (nissayācariyo), the teacher of going forth (pabbajjācariyo), the teacher of higher ordination (upasampadācariyo), and the teacher of the Dhamma (dhammācariyo). Among these, a pupil under dependence (nissayantevāsika) must perform all duties toward the teacher (ācariyavatta) as long as he resides dependent on the teacher. However, pupils of going forth (pabbajjantevāsika), higher ordination (upasampadantevāsika), and Dhamma (dhammantevāsika), even after being released from dependence, must perform duties from the beginning until the dyeing of robes. There is no offense for them in giving a bowl or similar items without asking permission. Among these, the pupil of going forth and the pupil of higher ordination remain a burden to the teacher for life, while the pupil under dependence and the pupil of Dhamma are so only as long as they reside nearby. “Well-disciplined” (supesalo) means one who is thoroughly virtuous (piyasīlo) and eager to train (sikkhākāmo). When offering dantakaṭṭhaṃ (tooth-wood), one should arrange the upper robe over one shoulder and present three types—large, medium, and small. Observing which one the teacher takes for three days, from the fourth day onward, only that type should be properly offered with both hands. If he takes any type indiscriminately, it should be presented as received. Toya refers to bringing both cold and warm water; after observing which he uses for three days, from the fourth day onward, that type should be offered. If he uses both, both should be provided. If there is gruel (yāgu), the vessel should be washed and offered.

145. In “regarding preceptors and teachers” (mahāva. 64, 67, 74, 78-79; cūḷava. 375, 377; 379-382; mahāva. aṭṭha. 64, 67, 75, 76, 77), teacher (ācariya) refers to four types: the teacher who gives dependence, the teacher who gives the going forth, the teacher who gives the higher ordination, and the teacher of Dhamma. Among these, the dependent-disciple (nissayantevāsika), as long as he lives in dependence on the teacher, should perform all the duties towards the teacher. But for the going-forth-, higher-ordination-, and Dhamma-disciples, even if they are free from dependence, they must perform duties, starting from the beginning, until they are coloring robes. In such a situation, when some offering like bowl-giving is performed, they have no offense if the preceptor/teacher is not informed about it. And among these, the going-forth disciple and the higher-ordination disciple are the responsibility of the teacher for life; the dependent-disciple and the Dhamma-disciple are so only as long as they live nearby. Well-behaved (supesalo) means one who is virtuous, very amiable, and desirous of training. Tooth-wood: when giving the tooth-wood, having arranged the upper robe over one shoulder, three kinds of tooth-wood—large, medium, and small—should be offered. Among them, whichever one he takes for three days, after observing it, starting from the fourth day, one just like that should be properly given with both hands. If he takes any of them, whichever is obtained should be offered. Water: both cold and hot water should be offered, and whichever one he uses for three days, starting from the fourth day, one like that should be offered. If he uses both, both kinds should be offered. If there is gruel, the bowl should be washed and offered.

146. Patte vattaṃ careti “yāguṃ pītassa udakaṃ datvā bhājanaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ aparighaṃsantena dhovitvā paṭisāmetabba”nti (mahāva. 66, 78; cūḷava. 376, 380) vuttaṃ patte vattaṃ careti attho. Gāmappavese vattaṃ careti evaṃ sabbattha. “Sace upajjhāyo vā ācariyo vā gāmaṃ pavisitukāmo hoti, nivāsanaṃ dātabbaṃ, paṭinivāsanaṃ paṭiggahetabbaṃ, kāyabandhanaṃ dātabbaṃ, saguṇaṃ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo”ti (mahāva. 66, 78; cūḷava. 376, 380) idaṃ gāmappavesane vattaṃ nāma. “Sace upajjhāyo vā ācariyo vā pacchāsamaṇaṃ ākaṅkhati, timaṇḍalaṃ paṭicchādentena parimaṇḍalaṃ nivāsetvā kāyabandhanaṃ bandhitvā saguṇaṃ katvā saṅghāṭiyo pārupitvā gaṇṭhikaṃ paṭimuñcitvā dhovitvā pattaṃ gahetvā upajjhāyassa vā ācariyassa vā pacchāsamaṇena hotabba”ntiādinā (mahāva. 66, 78; cūḷava. 376, 380) nayena vuttaṃ gamane vattaṃ nāma. “Nivattantena paṭhamataraṃ āgantvā āsanaṃ paññāpetabba”ntiādinā (mahāva. 66, 78; cūḷava. 376, 380) nayena vuttaṃ āgame vattaṃ nāma. “Upajjhāyamhi vuṭṭhite āsanaṃ uddharitabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmetabba”nti (mahāva. 66, 78; cūḷava. 376, 380) evaṃ vuttaṃ āsanādīsu vattaṃ nāma. Upāhanāya vattaṃ nāma “upāhanā puñchitabbā, upāhanā puñchantena paṭhamaṃ sukkhena coḷakena puñchitabbā, pacchā allenā”tiādinā (cūḷava. 357, 359) vuttaṃ. Cīvare vattaṃ nāma “sace cīvaraṃ sinnaṃ hoti, muhuttaṃ uṇhe otāpetabbaṃ, na ca uṇhe cīvaraṃ nidahitabba”ntiādinā (mahāva. 66, 78; cūḷava. 376, 380) vuttaṃ.

146. Patte vattaṃ careti: “Having given water to one who has drunk gruel, the vessel should be received, lowered, washed thoroughly without rubbing, and put away” (mahāva. 66, 78; cūḷava. 376, 380)—this is the meaning of performing the duty regarding the bowl (patte vattaṃ care). The same applies to performing duties when entering a village and in all other cases. “If the preceptor (upajjhāya) or teacher (ācariya) wishes to enter a village, the lower robe (nivāsana) should be given, the worn robe (paṭinivāsana) received, the waistband (kāyabandhana) given, the outer robes (saṅghāṭi) folded and given, and the washed bowl with water offered” (mahāva. 66, 78; cūḷava. 376, 380)—this is called the duty when entering a village (gāmappavesane vattaṃ). “If the preceptor or teacher desires a companion behind, one should dress properly with the three circles (timaṇḍala) covered, tie the waistband, fold and wear the outer robes, undo the clasp (gaṇṭhika), take the washed bowl, and serve as the companion behind the preceptor or teacher” (mahāva. 66, 78; cūḷava. 376, 380)—this method is called the duty when traveling (gamane vattaṃ). “Returning first, one should prepare a seat” (mahāva. 66, 78; cūḷava. 376, 380)—this method is called the duty upon arrival (āgame vattaṃ). “When the preceptor rises, the seat should be removed, and the foot-washing water (pādodaka), footstool (pādapīṭha), and foot-rug (pādakathalika) put away” (mahāva. 66, 78; cūḷava. 376, 380)—this is called the duty regarding seats and so forth (āsanādīsu vattaṃ). The duty regarding sandals (upāhanāya vattaṃ) is: “The sandals should be wiped; when wiping, they should first be wiped with a dry cloth, then with a wet one” (cūḷava. 357, 359). The duty regarding robes (cīvare vattaṃ) is: “If the robe is wet, it should be dried in the sun for a moment, but a robe should not be left in the sun” (mahāva. 66, 78; cūḷava. 376, 380).

146. Attend to the duty in the bowl means: “Having given water to the one who has drunk gruel, having taken the bowl, having lowered it, washing it thoroughly without scraping, it should be put away” (mahāva. 66, 78; cūḷava. 376, 380) – Attend to the duty in the bowl in this manner. In entering the village, attend to the duties – in this way, everywhere. “If the preceptor or teacher wishes to enter the village, the under-robe should be given, the replaced under-robe should be taken back, the waist-band should be given, the outer robes (saṅghāṭi) should be given, folded properly, the bowl, after washing it and filled with water, should be given” (mahāva. 66, 78; cūḷava. 376, 380) – this is called duty on entering the village. “If the preceptor or teacher desires an attendant monk, having dressed properly covering the three circles, having tied the waist-band, having folded the outer robes (saṅghāṭi) properly, having fastened the knot, having washed and taken the bowl, one should be the attendant monk of the preceptor or teacher” and so on (mahāva. 66, 78; cūḷava. 376, 380) – in this way, it is said, is called duty on going. “When returning, having come earlier, the seat should be prepared” and so on (mahāva. 66, 78; cūḷava. 376, 380) – in this way, it is said, is called duty on arrival. “When the preceptor has risen, the seat should be removed, the foot-water, footstool, and foot-wiping cloth should be put away” (mahāva. 66, 78; cūḷava. 376, 380) – in this way, it is said, is called duty regarding the seat and so on. Duty for the sandals is stated as: “The sandals should be wiped; when wiping the sandals, first they should be wiped with a dry cloth, then with a damp one,” and so on (cūḷava. 357, 359). Duty for the robe is stated as: “If the robe is damp, it should be exposed to the heat for a moment, but the robe should not be left in the heat,” and so on (mahāva. 66, 78; cūḷava. 376, 380).

147. Paribhojanīyapānīya-vaccappassāvaṭhānisūti ettha sace pānīyaṃ na hoti, pānīyaṃ upaṭṭhāpetabbaṃ. Sace paribhojanīyaṃ na hoti, paribhojanīyaṃ upaṭṭhāpetabbaṃ. Sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā. Tathā passāvaṭṭhāne evaṃ vattaṃ caritabbanti attho. “Vihāraṃ sodhentena paṭhamaṃ pattacīvaraṃ nīharitvā ekamantaṃ nikkhipitabba”ntiādinā nayena vuttaṃ vihārasodhane vattaṃ nāma. “Bhūmattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññāpetabba”ntiādinā (mahāva. 66, 78; cūḷava. 376, 380) vuttaṃ puna paññāpane vattaṃ nāma.

147. Paribhojanīyapānīya-vaccappassāvaṭhānisūti: Here, if there is no drinking water (pānīya), it should be provided. If there is no food (paribhojanīya), it should be provided. If the latrine (vaccakuṭi) is dirty, it should be swept. Tathā: Likewise, the duty (vattaṃ) should be performed at the place for urination (passāvaṭṭhāna)—this is the meaning. “When cleaning the dwelling (vihāra), the bowl and robe (pattacīvara) should first be taken out and placed aside” (mahāva. 66, 78; cūḷava. 376, 380)—this method is called the duty of cleaning the dwelling (vihārasodhane vattaṃ). “The floor covering (bhūmattharaṇa) should be dried in the sun, cleaned, shaken, brought back, and arranged as designated” (mahāva. 66, 78; cūḷava. 376, 380)—this is called the duty of rearrangement (paññāpane vattaṃ).

147. Paribhojanīyapānīya-vaccappassāvaṭhānisūti, in the context of the places for drinking water, general-purpose water, latrine, and urinal, if there is no drinking water, drinking water should be provided. If there is no general-purpose water, general-purpose water should be provided. If the latrine is full of refuse, the latrine should be swept. Tathā, similarly, at the urinal, the same vattaṃ, practice, should be carried out. The phrase “When cleaning the monastery, first, having taken out the bowl and robes, they should be placed to one side,” and so on, establishes what is called the vihārasodhane vattaṃ, practice for cleaning a monastery. “Having sunned the bedspread, cleaned it, shaken it out, carried it back in, and put it back in its appropriate arrangement,” and so on, (Mahāva. 66, 78; Cūḷava. 376, 380) establishes what is known as the paññāpane vattaṃ, the practice regarding arrangement.

148. Idāni vihāraṃ sodhentena evaṃ sodhetabbanti taṃ dassetuṃ “na papphoṭeyyā”tiādimāha . Tassattho – vihāraṃ sodhento bhikkhu bhūmattharaṇādisayanāsanaṃ paṭivāte vā paṅgaṇe vā pānīyasāmantā vā na papphoṭeyyāti. Paṅgaṇeti bahūnaṃ sannipāte ṭhāne.

148. Now, to show how the dwelling should be cleaned, it says “na papphoṭeyya” and so forth. Its meaning is: A monk cleaning the dwelling should not shake out the floor covering or bedding (bhūmattharaṇādisayanāsana) against the wind, in the courtyard (paṅgaṇe), or near water. Paṅgaṇe refers to a place where many gather.

148. Now, to show how a monk should clean the monastery, the text states “na papphoṭeyyā” and so on. Its meaning is: a monk cleaning the monastery should not shake out the bedspread and other bedding in an upwind location, or in the courtyard, or near the drinking water. Paṅgaṇe, in a courtyard, means in a place where many gather.

149. Nhāneti “sace upajjhāyo nahāyitukāmo hoti, nahānaṃ paṭiyādetabbaṃ. Sace sītena attho hoti, sītaṃ paṭiyādetabba”ntiādinā (mahāva. 66; cūḷava. 376) vuttaṃ nahāne vattaṃ nāma, “upajjhāyassa gattato udakaṃ sammajjitabbaṃ, nivāsanaṃ dātabba”ntiādinā (mahāva. 66; cūḷava. 376) vuttaṃ nahātassa kātabbaṃ nāma. Raṅgapāketi “sace upajjhāyassa ācariyassa rajanaṃ pacitabbaṃ hoti, saddhivihārikena antevāsikena pacitabba”nti (mahāva. 66, 78; cūḷava. 376, 380) vuttaṃ. Dhovaneti “sace upajjhāyassa ācariyassa cīvaraṃ dhovitabbaṃ hoti, saddhivihārikena antevāsikena dhovitabbaṃ, ussukkaṃ vā kātabba”nti (mahāva. 66, 78; cūḷava. 376, 380) vuttaṃ. Sibbaneti “sace upajjhāyena ācariyena cīvaraṃ kātabbaṃ hoti, saddhivihārikena antevāsikena kātabba”nti (mahāva. 66, 78; cūḷava. 376, 380) vuttaṃ. Cīvare theve ṭhite rajanto na vaje na pakkameyyāti attho. “Cīvaraṃ rajantena sādhukaṃ samparivattakaṃ samparivattakaṃ rajitabbaṃ, na ca acchinne theve pakkamitabba”nti (mahāva. 66, 78; cūḷava. 376, 380) hi vuttaṃ.

149. Nhāneti: “If the preceptor wishes to bathe, the bath should be prepared. If he needs cold water, cold water should be prepared” (mahāva. 66; cūḷava. 376)—this is called the duty regarding bathing (nahāne vattaṃ). “The water should be wiped from the preceptor’s body, and the lower robe given” (mahāva. 66; cūḷava. 376)—this is called the duty for one who has bathed (nahātassa kātabbaṃ). Raṅgapāketi: “If dye must be cooked for the preceptor or teacher, it should be cooked by the co-resident or pupil” (mahāva. 66, 78; cūḷava. 376, 380). Dhovaneti: “If the preceptor’s or teacher’s robe must be washed, it should be washed by the co-resident or pupil, or effort should be made” (mahāva. 66, 78; cūḷava. 376, 380). Sibbaneti: “If a robe must be sewn for the preceptor or teacher, it should be sewn by the co-resident or pupil” (mahāva. 66, 78; cūḷava. 376, 380). When dyeing a robe with dye still present (theve ṭhite), one should not leave or depart—this is the meaning. “When dyeing a robe, it should be dyed carefully, turning it over and over, and one should not depart while the dye is unfinished” (mahāva. 66, 78; cūḷava. 376, 380).

149. Nhāneti, ‘bathing’ in the context such as, “if the preceptor wishes to bathe, bathing facilities should be prepared. If he needs cold water, cold water should be prepared,” and so on (Mahāva. 66; Cūḷava. 376) is referring to, called nahāne vattaṃ, the practice regarding bathing. Such practice as, “one should rub the water from the preceptor’s body, and the under-robe should be given,” and so on (Mahāva. 66; Cūḷava. 376) is called nahātassa kātabbaṃ, what should be done for one who has bathed. Raṅgapāketi, ‘in dyeing’, in the context of “if the preceptor’s or teacher’s robe needs to be dyed, it should be dyed by the resident pupil or the attendant pupil,”(Mahāva. 66, 78; Cūḷava. 376, 380), as it has been said. Dhovaneti, ‘in washing’, in the context of “if the preceptor’s or teacher’s robe needs to be washed, it should be washed by the resident pupil or the attendant pupil, or effort should be made,” (Mahāva. 66, 78; Cūḷava. 376, 380) as it has been said. Sibbaneti, ‘in sewing’, in the context of, “if the preceptor’s or teacher’s robe needs to be made, it should be done by the resident pupil or the attendant pupil,” (Mahāva. 66, 78; Cūḷava. 376, 380) as it has been said. When there is dye stains on the robe, one should not leave off or depart. The meaning is that when there are patches on the robes, he should not avoid or neglect. It is said, “While dyeing a robe, one should dye it, carefully turning it over and over, and one should not leave while the stain is still unfixed,” (Mahāva. 66, 78; Cūḷava. 376, 380).

150. Ekaccassāti ācariyupajjhāyānaṃ visabhāgassa anatthakāmassa veripuggalassa. Anāpucchāti ācariyupajjhāyānaṃ anārocetvā. Kiñcananti yaṃ kiñci.

150. Ekaccassāti: To a certain person—one who is unlike the preceptor or teacher, who desires harm, an enemy. Anāpucchāti: Without informing the preceptor or teacher. Kiñcanati: Anything whatsoever.

150. Ekaccassāti, of a certain person, meaning a dissimilar person, one who wishes no benefit, an enemy. Anāpucchāti, without informing the teachers or preceptors. Kiñcananti, anything at all.

151-2. Tassāti ekaccassa. Ninnetunti nīharituṃ. Kiccayaṃ parikammaṃ vāti veyyāvaccaṃ vā piṭṭhiparikammādiparikammaṃ vā attanā tassa kātuṃ vā tena attano kārāpetuṃ vāti evamattho veditabbo.

151-2. Tassāti: To that certain person. Ninnetunti: To take out. Kiccayaṃ parikammaṃ vāti: Service (veyyāvacca) or preparatory tasks like back massage (piṭṭhiparikamma)—either doing these for him oneself or having him do them for oneself—this is the meaning to be understood.

151-2. Tassāti, of a certain person. Ninnetunti, to take out. Kiccayaṃ parikammaṃ vāti, meaning either service or duties such as massaging the back, etc., it should be understood in the sense of either doing it for him oneself or having him do it for oneself.

153. Sace ācariyupajjhāyā aññattha gatā honti, pariveṇaṃ gantvā apassantehi gāmaṃ pavisituṃ vaṭṭati. Gāmaṃ pavisanto sace passati, āpucchitabbamevāti vadanti. “Upajjhāyaṃ anāpucchā na disā pakkamitabbā”ti (mahāva. 66, cūḷava. 376) hi vuttaṃ. Attano kiccayaṃ nāma antovihārepi attano pattapacanacīvarakammakesacchedanādi.

153. If the preceptor or teacher has gone elsewhere and one cannot find them after going to the monastery, it is permissible to enter the village. When entering the village, if one sees them, permission must be sought, they say. “One should not depart to another region without informing the preceptor” (mahāva. 66, cūḷava. 376). Kiccayaṃ for oneself refers to tasks within the dwelling, such as cooking one’s bowl, robe work, or cutting hair.

153. If the teachers and preceptors have gone elsewhere, it is permissible to enter the village without seeing them after going to their residence. It is said that if one sees them while entering the village, one should certainly ask for permission. Because it is said, “One should not depart in any direction without asking the preceptor’s permission,” (Mahāva. 66, Cūḷava. 376). Kiccayaṃ, one’s own duties, include even within the monastery, things like one’s own bowl cooking, robe making, hair cutting, and so on.

154. Saṅghāyattakammāni nāma parivāsamānattaabbhānatajjanīyaniyassapabbājanīyapaṭisāraṇīyaukkhepanādayo.

154. Saṅghāyattakammāni refers to community-dependent acts such as probation (parivāsa), penance (mānatta), rehabilitation (abbhāna), censure (tajjanīya), expulsion (niyassa, pabbājanīya), reconciliation (paṭisāraṇīya), and suspension (ukkhepana).

154. Saṅghāyattakammāni, acts that are the responsibility of the Sangha are the parivāsa, mānatta, abbhāna, tajjanīya, niyassa, pabbājanīya, paṭisāraṇīya, and ukkhepanā and so on.

155. Vuṭṭhānaṃ nesamāgameti “sace upajjhāyo vā ācariyo vā gilāno hoti, yāvajīvaṃ upaṭṭhātabbo, vuṭṭhānamassa āgametabba”nti (mahāva. 66; cūḷava. 376) hi vuttaṃ. Upajjhācariyavattavinicchayo.

155. Vuṭṭhānaṃ nesamāgameti: “If the preceptor or teacher is ill, he should be attended to for life, awaiting his recovery” (mahāva. 66; cūḷava. 376). Determination of duties toward preceptor and teacher (Upajjhācariyavattavinicchayo).

155. Vuṭṭhānaṃ nesamāgameti, it is stated “If the preceptor or teacher is ill, he should be attended to for life; his recovery should be awaited”, (Mahāva. 66; Cūḷava. 376). The discussion on the duties of the preceptor and teacher.

Explanation of the description of duties toward preceptor and teacher (Upajjhācariyavattaniddesavaṇṇanā) is completed.

The explanation of the section on the duties of the preceptor and teacher is finished.

16. Vaccappassāvaṭṭhānikaniddesavaṇṇanā

16. Explanation of the description of latrine and urination place (Vaccappassāvaṭṭhānikaniddesavaṇṇanā)

16. Explanation of the Section on the Latrine and Urinal Sites

156. Yathāvuḍḍhaṃ na kareyya vaccanti sambandho. Yathānupubbiyā labbhatīti sambandho. Imesu pana tīsu ṭhānesu yo yo paṭhamaṃ āgacchati vuḍḍho vā navo vā, so so āgatapaṭipāṭiyā kātuñca nahāyituñca labbhatīti adhippāyo.

156. The connection is: One should not use the latrine (vacca) according to seniority. The connection is: It is available in the order of arrival. Among these three places (latrine, etc.), whoever arrives first—whether senior (vuḍḍha) or junior (navo)—may use it or bathe in the order of arrival—this is the intent.

156. Yathāvuḍḍhaṃ na kareyya vaccati sambandho. Yathānupubbiyā labbhatīti sambandho. Imesu pana tīsu ṭhānesu yo yo paṭhamaṃ āgacchati vuḍḍho vā navo vā, so so āgatapaṭipāṭiyā kātuñca nahāyituñca labbhatīti adhippāyo.

157. Ubbhajitvāti (cūḷava. 373, 374) nivāsanaṃ dūratova ukkhipitvā no paviseyya. Sahasā ca no paviseyyāti sambandho. “Bahi ṭhitena ukkāsitabba”nti ca “sādhukaṃ ataramānena vaccakuṭi pavisitabbā”ti ca vuttattā ukkāsitvāva ataramāno paviseyyāti attho. “Na ubbhajitvā pavisitabbā, vaccapādukāya ṭhitena ubbhajitabba”nti (cūḷava. 374) vacanato “ubbhajeyya pādukāsveva saṇṭhito”ti vuttaṃ.

157. Ubbhajitvāti (cūḷava. 373, 374): One should not enter after lifting the lower robe (nivāsana) from a distance. The connection is: Nor should one enter hastily. Since it is said, “One should clear the throat while standing outside” and “One should enter the latrine (vaccakuṭi) carefully without rushing,” the meaning is that one should enter carefully after clearing the throat. “One should not enter after lifting (the robe); one should lift it while standing in the latrine sandals (vaccapādukā)” (cūḷava. 374)—thus it is said, “ubbhajeyya pādukāsveva saṇṭhito”.

157. Ubbhajitvāti (cūḷava. 373, 374) nivāsanaṃ dūratova ukkhipitvā no paviseyya. Sahasā ca no paviseyyāti sambandho. “Bahi ṭhitena ukkāsitabba”nti ca “sādhukaṃ ataramānena vaccakuṭi pavisitabbā”ti ca vuttattā ukkāsitvāva ataramāno paviseyyāti attho. “Na ubbhajitvā pavisitabbā, vaccapādukāya ṭhitena ubbhajitabba”nti (cūḷava. 374) vacanato “ubbhajeyya pādukāsveva saṇṭhito”ti vuttaṃ.

159. Kūpeti (cūḷava. 374) vaccakūpe. Kaṭṭhanti avalekhanakaṭṭhaṃ. Passāvadoṇiyā kheḷaṃ na kātabbanti attho. Nāvalekheyya pharusenāti phālitakaṭṭhena vā kharena vā gaṇṭhikena vā kaṇṭakena vā susirena vā pūtinā vā nāvalekhitabbanti attho. Uhatañcāpīti gūthamakkhitampi dhovaye attanā vā parena vā katanti adhippāyo.

159. Kūpeti (cūḷava. 374): In the latrine pit (vaccakūpe). Kaṭṭhanti: The scraping stick (avalekhanakaṭṭhaṃ). One should not spit into the urine trough (passāvadoṇi)—this is the meaning. Nāvalekheyya pharusenāti: One should not scrape with a rough (pharusena) stick—split, sharp, knotted, thorny, hollow, or rotten—this is the meaning. Uhatañcāpīti: Even if smeared with excrement (gūthamakkhita), it should be washed, whether by oneself or another—this is the intent.

159. Kūpeti (cūḷava. 374) vaccakūpe. Kaṭṭhanti avalekhanakaṭṭhaṃ. Passāvadoṇiyā kheḷaṃ na kātabbanti attho. Nāvalekheyya pharusenāti phālitakaṭṭhena vā kharena vā gaṇṭhikena vā kaṇṭakena vā susirena vā pūtinā vā nāvalekhitabbanti attho. Uhatañcāpīti gūthamakkhitampi dhovaye attanā vā parena vā katanti adhippāyo.

160. Ubbhajitvā na nikkhameti ettha “vaccapādukāya ṭhitena paṭicchādetabba”nti (cūḷava. 374) hi vuttaṃ, puna “ācamanapādukāyaṃ ṭhitena ubbhajitabba”nti (cūḷava. 374) ca vuttaṃ. “Capu capū”ti saddaṃ katvā nācameyyāti attho. Vaccappassāvaṭṭhānikavinicchayo.

160. Ubbhajitvā na nikkhameti: Here, “It should be covered while standing in the latrine sandals” (cūḷava. 374) is said, and also, “It should be lifted while standing in the washing sandals (ācamanapādukā)” (cūḷava. 374). One should not rinse making a “capu capu” sound—this is the meaning. Determination of latrine and urination place (Vaccappassāvaṭṭhānikavinicchayo).

160. Ubbhajitvā na nikkhameti ettha “vaccapādukāya ṭhitena paṭicchādetabba”nti (cūḷava. 374) hi vuttaṃ, puna “ācamanapādukāyaṃ ṭhitena ubbhajitabba”nti (cūḷava. 374) ca vuttaṃ. “Capu capū”ti saddaṃ katvā nācameyyāti attho. Vaccappassāvaṭṭhānikavinicchayo.

Explanation of the description of latrine and urination place (Vaccappassāvaṭṭhānikaniddesavaṇṇanā) is completed.

The commentary on the section on the place for defecation and urination is finished.

17. Āpucchakaraṇaniddesavaṇṇanā

17. Explanation of the description of asking permission (Āpucchakaraṇaniddesavaṇṇanā)

17. Commentary on the Section on Taking Leave

162. Tattha tattha sannipatitānaṃ sabbesaṃ vuḍḍho vuḍḍhataro, tasmiṃ vuḍḍhatarāgame puna āpucchanaṃ natthi. Bhattagge cānumodatoti ettha dānapatinā yācitena daharena vuḍḍhena anāpucchitvā kathetuṃ vaṭṭatīti vadanti.

162. Among all those gathered in various places, the most senior (vuḍḍhataro) is the eldest; when that most senior arrives (vuḍḍhatarāgame), there is no further need to ask permission. Bhattagge cānumodatoti: Here, they say that when invited by the donor, a junior or senior monk may give a blessing (anumodana) without asking permission.

162. Tattha tattha sannipatitānaṃ sabbesaṃ vuḍḍho vuḍḍhataro, tasmiṃ vuḍḍhatarāgame puna āpucchanaṃ natthi. Bhattagge cānumodatoti ettha dānapatinā yācitena daharena vuḍḍhena anāpucchitvā kathetuṃ vaṭṭatīti vadanti.

163. Ekavihāraketi ekovarake vuḍḍhena vasanto anāpucchā na sajjhāyeyyāti attho. Uddesaṃ paripucchañca no dadeti uddesaṃ vā paripucchaṃ vā no dadeyya.

163. Ekavihāraketi: In a single dwelling (ekovaraka), one residing with a senior should not recite (sajjhāya) without permission—this is the meaning. Uddesaṃ paripucchañca no dadeti: One should not give a recitation (uddesa) or questioning (paripuccha).

163. Ekavihāraketi ekovarake vuḍḍhena vasanto anāpucchā na sajjhāyeyyāti attho. Uddesaṃ paripucchañca no dadeti uddesaṃ vā paripucchaṃ vā no dadeyya.

164. Na vivareyya na thakeyya cāti sambandho. Dvāraṃ nāma mahāvaḷañjaṃ, tattha āpucchanakiccaṃ natthi.

164. The connection is: One should neither open nor close (the door). The door refers to the main entrance (mahāvaḷañja); there is no duty to ask permission there.

164. Na vivareyya na thakeyya cāti sambandho. Dvāraṃ nāma mahāvaḷañjaṃ, tattha āpucchanakiccaṃ natthi.

165. Vuḍḍhena caṅkame caṅkamantopi yena vuḍḍho, tena parivattayeti sambandho. Āpucchakaraṇavinicchayo.

165. The connection is: Even when walking with a senior on a walking path (caṅkama), one should turn toward the senior. Determination of asking permission (Āpucchakaraṇavinicchayo).

165. Vuḍḍhena caṅkame caṅkamantopi yena vuḍḍho, tena parivattayetīti sambandho. Āpucchakaraṇavinicchayo.

Explanation of the description of asking permission (Āpucchakaraṇaniddesavaṇṇanā) is completed.

18. Nagganiddesavaṇṇanā

18. Explanation of the description of nakedness (Nagganiddesavaṇṇanā)

18. Commentary on the Section on Nakedness

166. “Na tveva naggena āgantabbaṃ, yo āgaccheyya, āpatti dukkaṭassā”ti (pārā. 517) vuttattā (cūḷava. 261;) “naggo maggaṃ na vaje”ti vuttaṃ.

166. “Indeed, one should not come naked; whoever comes incurs an offense of wrongdoing (dukkata)” (pārā. 517; cūḷava. 261)—thus it is said, “naggo maggaṃ na vaje”.

166. “Na tveva naggena āgantabbaṃ, yo āgaccheyya, āpatti dukkaṭassā”ti (pārā. 517) vuttattā (cūḷava. 261;) “naggo maggaṃ na vaje”ti vuttaṃ.

167. Paṭicchādisūti “tena kho pana samayena bhikkhū jantāgharepi udakepi parikammaṃ kātuṃ kukkuccāyanti. Anujānāmi, bhikkhave, tisso paṭicchādiyo jantāgharappaṭicchādiṃ udakappaṭicchādiṃ vatthappaṭicchādi”nti evaṃ vuttāsu tīsu paṭicchādīsūti attho. Duveti etāsu tīsu paṭicchādīsu udakajantāgharappaṭicchādiyo parikamme kappantīti adhippāyo. Vatthacchādīti vatthappaṭicchādi. Sabbatthāti khādanīyasāyanīyādīsu sabbakammesu kappiyāti attho. Naggavinicchayo.

167. Paṭicchādisūti: Among the three coverings (paṭicchādi) mentioned—“At that time, monks were reluctant to perform tasks in the bathhouse or with water; I allow, monks, three coverings: the bathhouse covering (jantāgharappaṭicchādi), the water covering (udakappaṭicchādi), and the cloth covering (vatthappaṭicchādi)”—this is the meaning. Duveti: Among these three coverings, the water and bathhouse coverings are suitable for tasks—this is the intent. Vatthacchādīti: The cloth covering (vatthappaṭicchādi). Sabbatthāti: Suitable in all tasks, such as eating and drinking—this is the meaning. Determination of nakedness (Naggavinicchayo).

Explanation of the description of nakedness (Nagganiddesavaṇṇanā) is completed.

19. Nhānakappaniddesavaṇṇanā

19. Explanation of the description of bathing rules (Nhānakappaniddesavaṇṇanā)

19. Commentary on the Section on Bathing

168. Puratoti (cūḷava. 372) therānaṃ purato upari vā na ca nhāyeyyāti attho.

168. Puratoti (cūḷava. 372): One should not bathe in front of or above the elders (thera)—this is the meaning.

168. Puratoti (cūḷava. 372) therānaṃ purato upari vā na ca nhāyeyyāti attho.

169-171. Kuṭṭatthambhataruṭṭāneti ettha (cūḷava. 243; cūḷava. aṭṭha. 243) kuṭṭe vā thambhe vā tarumhi vā aṭṭānaphalake vā kāyaṃ na ghaṃsayeti attho. Gandhabbahattho nāma makkaṭahatthasadiso dāruādimayo. Kuruvindakasuttiyāti kuruvindasuttiyā. Mallakena vā aññamaññaṃ vā. “Na bhikkhave viggayha parikammaṃ kārāpetabbaṃ. Yo kārāpeyya, āpatti dukkaṭassā”ti (cūḷava. 243) evaṃ vuttaṃ viggahaparikammaṃ sandhāya “aññamaññaṃ vā”ti vuttaṃ.

169-171. Kuṭṭatthambhataruṭṭāneti: Here (cūḷava. 243; cūḷava. aṭṭha. 243), one should not rub the body against a wall (kuṭṭa), pillar (thambha), tree (taru), or wooden plank (aṭṭānaphalaka)—this is the meaning. Gandhabbahattho refers to a wooden tool shaped like a monkey’s hand (makkaṭahattha). Kuruvindakasuttiyāti: With a cord of kuruvinda (kuruvindasutti). With a masseur (mallaka) or with one another. Referring to the mutual task forbidden in “Monks should not have mutual tasks performed; whoever does so incurs an offense of wrongdoing (dukkata)” (cūḷava. 243), it says “aññamaññaṃ vā”.

169-171. In Kuṭṭatthambhataruṭṭāneti (cūḷava. 243; cūḷava. aṭṭha. 243), the meaning is that one should not rub the body against a wall, a pillar, a tree, or a scaffolding plank. Gandhabbahattho means a device made of wood or other materials, resembling a monkey’s hand. Kuruvindakasuttiyāti means with a string of kuruvinda stone. With a mallaka or with one another. “aññamaññaṃ vā”ti is said, referring to the reciprocal rubbing that is stated as, “Monks, reciprocal rubbing should not be caused to be done. Whoever should cause it to be done, there is an offense of wrong-doing” (cūḷava. 243).

Idāni kappiyāni dassetuṃ “kapāliṭṭhakakhaṇḍānī”tiādimāha. Sabbesaṃ vaṭṭatīti sambandho . Gilānassapi (cūḷava. aṭṭha. 243) agilānassapi imāni kapāliṭṭhakakhaṇḍādīni kāyaghaṃsane vaṭṭanti. Puthupāṇīti (cūḷava. 244) hatthaparikammaṃ vuccati. Tasmā sabbesaṃ hatthena piṭṭhiparikammaṃ kātuṃ vaṭṭati. Akatamallakaṃ nāma ekadāṭhimaṃ paricchinditvā kataṃ. Pāsāṇādayo pādaghaṃsane eva kappiyā. Nhānakappavinicchayo.

Now, to show what is permissible, it says “kapāliṭṭhakakhaṇḍānī” and so forth. The connection is: All are permissible. For both the sick (gilāna) and the healthy (agilāna), these—pieces of pottery (kapāliṭṭhakakhaṇḍa) and the like—are permissible for rubbing the body (cūḷava. aṭṭha. 243). Puthupāṇīti (cūḷava. 244): Hand-massage (hatthaparikamma) is meant. Thus, it is permissible for all to perform back massage (piṭṭhiparikamma) with the hand. Akatamallakaṃ refers to one made by cutting a single piece. Stones (pāsāṇa) and the like are permissible only for rubbing the feet (pādaghaṃsana). Determination of bathing rules (Nhānakappavinicchayo).

Now, to show what is allowable, he says “kapāliṭṭhakakhaṇḍānī”ti, etc. The connection is that all are allowed. These pieces of skull, brick, and broken pot, etc., are permissible for rubbing the body, both for the sick (cūḷava. aṭṭha. 243) and for the non-sick. Puthupāṇīti (cūḷava. 244) refers to rubbing with the hand. Therefore, it is permissible for all to rub the back with the hand. Akatamallakaṃ means something made by cutting around one joint. Stones and the like are only allowable for rubbing the feet. The determination of what is allowable for bathing.

Explanation of the description of bathing rules (Nhānakappaniddesavaṇṇanā) is completed.

20. Avandiyaniddesavaṇṇanā

20. Explanation of the description of those not to be venerated (Avandiyaniddesavaṇṇanā)

20. Explanation of the Section on Those Not to Be Venerated.

172. “Nānāsaṃvāsako vuḍḍhataro adhammavādī avandiyo”ti (cūḷava. 312; pari. 467) evaṃ vuttattā laddhinānāsaṃvāsako idha nānāsaṃvāsako. Pārivāsiyamūlāyapaṭikassanārahamānattārahamānattacāriabbhānārahā garukaṭṭhāti idha gahitā. Ime pana aññamaññaṃ yathāvuḍḍhaṃ vandanādīni labhanti, pakatattena avandanīyāti adhippāyo. Avandanīyavinicchayo.

172. “One of a different communion (nānāsaṃvāsaka), even if more senior (vuḍḍhataro), who holds wrong views (adhammavādī), is not to be venerated (avandiya)” (cūḷava. 312; pari. 467)—thus, one of a different communion due to doctrine (laddhinānāsaṃvāsaka) is meant here. Those subject to serious offenses (garukaṭṭha)—under probation (pārivāsiya), return to the beginning (mūlāyapaṭikassanāraha), penance (mānattāraha), undergoing penance (mānattacāri), or eligible for rehabilitation (abbhānāraha)—are included here. These may venerate each other according to seniority (yathāvuḍḍha), but they are not to be venerated by one of normal status (pakatatta)—this is the intent. Determination of those not to be venerated (Avandanīyavinicchayo).

172. Because it is said, “A senior monk with different affiliation who speaks what is not Dhamma is not to be venerated” (cūḷava. 312; pari. 467), a person with different affiliation due to views is here called nānāsaṃvāsako. Those who are undergoing probation, are to be sent back to the beginning, deserve rehabilitation, are undertaking mānatta, or are unfit to be released are included here, taking the place of garukaṭṭhāti. These, however, receive respectful salutations and other such acts from one another according to seniority, the intention being that they are not to be venerated due to their ordinary state. The determination of who is not to be venerated.

Explanation of the description of those not to be venerated (Avandiyaniddesavaṇṇanā) is completed.

21. Cammaniddesavaṇṇanā

21. Explanation of the description of leather (Cammaniddesavaṇṇanā)

21. Explanation of the Section on Leather.

173. Idāni “anujānāmi, bhikkhave, sabbapaccantimesu janapadesu cammāni attharaṇāni eḷakacammaṃ ajacammaṃ migacamma”nti (mahāva. 259) evaṃ vuttacammāni dassetuṃ “migājeḷakacammānī”tiādimāha. Paribhuñjitunti (mahāva. aṭṭha. 262) mañcādīsu yattha katthaci attharitvā nipajjituṃ vā nisīdituṃ vā vaṭṭantīti attho. Rohiteṇīpasadā ca kuruṅgā ca ca-saddena aññepi vāḷamigā migamātukādayopi migajātikā evāti adhippāyo.

173. Now, to show the leather items mentioned in “I allow, monks, in all border regions, leather coverings (camma)—goat leather (eḷakacamma), sheep leather (ajacamma), deer leather (migacamma)” (mahāva. 259), it says “migājeḷakacammānī” and so forth. Paribhuñjitunti (mahāva. aṭṭha. 262): It is permissible to spread them on beds (mañca) or elsewhere, to lie or sit on them—this is the meaning. Rohita, eṇī, pasada, kuruṅga, and, by the word “ca,” other wild animals (vāḷamiga) like the deer mother (migamātukā) are also species of deer (migajātika)—this is the intent.

173. Now, to show the leather items which were spoken of thus, “I allow you, monks, in all the border regions, the skins of antelope, goat, and deer” (mahāva. 259), he speaks “migājeḷakacammānī”ti, etc.. Paribhuñjitunti (mahāva. aṭṭha. 262) means that they are allowable to lie down or sit upon after spreading them anywhere on a couch, etc; that is the meaning. As well as rohita and eṇīpasa, and kuruṅga, by using the word “and”, it’s also the intention here to include other dangerous animals, animals born from deers, such as deer, etc. that are of the deer species.

“The monkey (makkaṭa), black lion (kāḷasīha), antelope (sarabha), and spotted deer (kadalīmiga);

And whichever wild animals (vāḷamiga) there are, their leather is not permissible”—

Ettha vāḷamigaggahaṇena vuttāvasesā antamaso gomahiṃsādayo gahitāti veditabbā. Thavikāti upāhanakosakasatthakosakakuñcikakosakāti veditabbā, na pattatthavikādayo. Cammavinicchayo.

Here, by mentioning vāḷamiga, the remainder, even including cattle and buffalo (gomahiṃsa), are included—this should be understood. Thavikāti: Sandal bags (upāhanakosaka), knife bags (satthakosaka), and key bags (kuñcikakosaka) are meant, not bowl bags (pattatthavikā) or the like. Determination of leather (Cammavinicchayo).

Here, by the term vāḷamiga, it should be understood that the remaining animals, down to even cows, buffaloes, and so on, are included. Thavikāti should be understood as pouches for sandals, pouches for knives, and pouches for keys, but not bags for bowls and the like. The determination of leather.

Explanation of the description of leather (Cammaniddesavaṇṇanā) is completed.

22. Upāhananiddesavaṇṇanā

22. Explanation of the description of sandals (Upāhananiddesavaṇṇanā)

22. Explanation of the Section on Sandals

175. Guṇaṅguṇūpāhanāti (mahāva. aṭṭha. 245) catupaṭalato paṭṭhāya vuccati, na ekadvitipaṭalato paṭṭhāya “anujānāmi, bhikkhave, ekapalāsikaṃ upāhanaṃ, na bhikkhave diguṇā upāhanā dhāretabbā, na tiguṇā upāhanā dhāretabbā, na guṇaṅguṇūpāhanā dhāretabbā, yo dhāreyya, āpatti dukkaṭassā”ti (mahāva. 245) vuttattā. “Anujānāmi, bhikkhave, omukkaṃ guṇaṅguṇūpāhanaṃ, na bhikkhave navā guṇaṅguṇūpāhanā dhāretabbā, yo dhāreyya, āpatti dukkaṭassā”ti (mahāva. 247) vuttattā “navā”ti vuttaṃ. Sabbatthāpi majjhimadese gilānopi navaṃ guṇaṅguṇūpāhanaṃ na labhati, ekavārampi aññehi paribhuttaṃ omukkaupāhanasaṅkhātaṃ labhati, paccantimesu janapadesu gilāno navampi labhatīti veditabbaṃ “anujānāmi, bhikkhave, sabbapaccantimesu janapadesu guṇaṅguṇūpāhana”nti (mahāva. 259) avisesena vuttattā.

175. Guṇaṅguṇūpāhanāti (mahāva. aṭṭha. 245): This refers to sandals with four layers or more, not starting from one or two layers, as stated: “I allow, monks, single-layered sandals (ekapalāsika upāhana); monks should not wear double-layered (diguṇa) sandals, triple-layered (tiguṇa) sandals, or multi-layered (guṇaṅguṇūpāhana) sandals; whoever wears them incurs an offense of wrongdoing (dukkata)” (mahāva. 245). “I allow, monks, worn multi-layered sandals (omukka guṇaṅguṇūpāhana); monks should not wear new multi-layered sandals; whoever wears them incurs an offense of wrongdoing” (mahāva. 247)—thus it says “navā”. In all cases, even a sick monk in the middle region (majjhimadesa) cannot use new multi-layered sandals but can use worn ones previously used by others (omukkaupāhana); in border regions (paccantimadesa), a sick monk can use even new ones, as stated without distinction: “I allow, monks, multi-layered sandals in all border regions” (mahāva. 259)—this should be understood.

175. Guṇaṅguṇūpāhanāti (mahāva. aṭṭha. 245) is said beginning from four layers, not starting with one, two, or three layers, because it is said, “I allow you, monks, single-layered sandals. Monks, double-layered sandals should not be worn, triple-layered sandals should not be worn, many-layered sandals should not be worn. Whoever should wear them, there is an offense of wrong-doing” (mahāva. 245). “navā”ti is said because it is said, “I allow, monks, discarded many-layered sandals, Monks, new many-layered sandals should not be worn. Whoever should wear them, there is an offense of wrong-doing” (mahāva. 247). Everywhere, even in the middle region, a sick monk does not receive a new many-layered sandal, but he does receive one classified as a discarded sandal, even one used once by others. In the border regions, a sick monk receives even a new one, it should be understood, because it is said without distinction, “I allow, monks, many-layered sandals in all border regions” (mahāva. 259).

Sabbassāti gilānassāpi agilānassāpīti attho. Majjhimadesepi paccantimadesepi ārāme ārāmūpacāre gilānassāpi agilānassāpi “anujānāmi, bhikkhave, ajjhārāme upāhanaṃ dhāretu”nti (mahāva. 249) vuttattā kappiyanti attho. Sabbatthāti ārāmepi gāmepi. Akallakassāti gilānassa. Ettha pana majjhimadese gilānassa guṇaṅguṇūpāhanā paribhuttāva ārāmepi gāmepi vaṭṭati, paccantimadese aparibhuttāpi. Majjhimadesepi paccantimadesepi bhagavatā gilānasseva upāhanā anuññātā “anujānāmi, bhikkhave, yassa pādā vā dukkhā, pādā vā phalitā, pādakhilo vā ābādho, upāhanaṃ dhāretu”nti (mahāva. 249) ca “anujānāmi, bhikkhave, gilānena bhikkhunā saupāhanena gāmaṃ pavisitu”nti (mahāva. 256) vuttattā ca. Majjhimadese ca gilāno navaṃ guṇaṅguṇūpāhanaṃ dhāretuṃ yadi labhati, kathaṃ padesapaññatti hotīti? Sabbattha pana bhagavatā gilānasseva upāhanā anuññātā, tasmā majjhimadese gilāno navaṃ guṇaṅguṇūpāhanaṃ labhatīti gahetabbanti vadanti.

Sabbassāti: For all, meaning both the sick (gilāna) and the healthy (agilāna). In both the middle region (majjhimadesa) and border regions (paccantimadesa), within the monastery (ārāma) or its vicinity (ārāmūpacāra), for both the sick and the healthy, it is permissible, as stated: “I allow, monks, wearing sandals within the monastery” (mahāva. 249)—this is the meaning. Sabbatthāti: In both the monastery and the village. Akallakassāti: For the sick. Here, in the middle region, multi-layered sandals (guṇaṅguṇūpāhana), if previously worn (paribhutta), are permissible for the sick in both the monastery and village; in border regions, even unworn ones are permissible. In both regions, the Blessed One allowed sandals only for the sick, as stated: “I allow, monks, one whose feet hurt, whose feet are split, or who has a foot ailment to wear sandals” (mahāva. 249) and “I allow, monks, a sick monk to enter the village with sandals” (mahāva. 256). If a sick monk in the middle region could wear new multi-layered sandals, how would there be a regional distinction? Yet, since the Blessed One allowed sandals only for the sick everywhere, they say it should be understood that a sick monk in the middle region can use new multi-layered sandals.

Sabbassāti means for both one who is sick and one who is not sick. Even in the middle country and border regions, in a monastery or on the outskirts of a monastery, it is allowable for both the sick and the not sick because it is said, “Monks, I allow you to wear footwear in the monastery” (Mahāva. 249). Sabbatthāti means both in the monastery and in the village. Akallakassāti means for a sick person. Here, however, in the middle country, guṇaṅguṇūpāhanā that have been used by a sick person are suitable both in the monastery and in the village; in border regions, even those that have not been used are suitable. In both the middle and border regions, the Blessed One allowed footwear only for the sick, because it has been said “Monks, I allow whoever has painful feet, cracked feet, or foot disease, to wear footwear” (Mahāva. 249) and “Monks, I allow a sick monk to enter the village wearing footwear” (Mahāva. 256). And in the middle country, if a sick person is able to obtain new guṇaṅguṇūpāhanā, how is the regional rule established? However, everywhere the Blessed One has allowed footwear only for a sick person, therefore, they say that it should be understood that in the middle country a sick person can get new guṇaṅguṇūpāhanā.

176-9. Sabbāva nīlakā (mahāva. 246; mahāva. aṭṭha. 246) sabbanīlakā. Esa nayo sabbattha odātakādīsupi. Odātaṃ pana neva pāḷiyaṃ, na aṭṭhakathāyaṃ paṭikkhittaṃ, anulomavasena pana idha paṭikkhittanti veditabbaṃ. Mahāraṅgarattā satapadipiṭṭhivaṇṇā. Mahānāmaraṅgarattā mandarattā. Mañjeṭṭhikā kaṇaverapupphavaṇṇā. Pupphalatādīhi vicittā citrā. Nīlapītādivaddhikāti ettha ādi-saddena odātalohitamañjeṭṭhikamahāraṅgamahānāmaraṅgarattādivasena vaddhikā gahitā. Sīhabyagghuddājinadīpīnaṃ cammehi cāti sambandho. Kocīti gilānopi agilānopi.

176-9. All blue (sabbanīlakā) (mahāva. 246; mahāva. aṭṭha. 246): sabbanīlakā. This applies to all cases, including odātakā (white) and others. White (odāta), however, is neither prohibited in the text (pāḷi) nor the commentary (aṭṭhakathā), but it is considered prohibited here by convention—this should be understood. Mahāraṅgarattā: The color of a centipede’s back (satapadipiṭṭhivaṇṇa). Mahānāmaraṅgarattā: Mandaratta (bright red). Mañjeṭṭhikā: The color of kaṇavera flowers (kaṇaverapupphavaṇṇa). Decorated with floral vines (pupphalatā): citrā. With blue-yellow embellishments (nīlapītādivaddhikā): Here, ādi includes embellishments with white (odāta), red (lohita), mañjeṭṭhika, mahāraṅga, mahānāmaraṅgaratta, etc. Made of leather from lions (sīha), tigers (byaggha), leopards (uddha), or panthers (dīpi)—this is the connection. Kocīti: Anyone, whether sick or healthy.

176-9. All that are blue (Mahāva. 246; Mahāva. Aṭṭha. 246) are sabbanīlakā (completely blue). This method applies to all cases such as odātakā (white) and others. However, white is forbidden neither in the Pāli nor in the Commentary, but it should be understood that it is forbidden here by implication. Mahāraṅgarattā are the color of a centipede’s back. Mahānāmaraṅgarattā are the color of a mandarattā (a certain red color). Mañjeṭṭhikā are the color of the kaṇavera flower. Citrā are variegated with flowers, fruits, etc. Here, in nīlapītādivaddhikāti (blue, yellow, etc., thongs), by the word “ādi” (etc.), thongs that are colored white, red, mañjeṭṭhikā, mahāraṅga, mahānāmaraṅgarattā, etc. are included. It is connected with hides of lions, tigers, panthers, and leopards. Kocīti means both for sick and not sick.

180. Sakalaṃ vā ekadesakaṃ vā rajanaṃ coḷena (mahāva. aṭṭha. 246) puñchitvā vaḷañjeyyāti attho. Khallakādikaṃ pana sabbaṃ hāritvā vaḷañjetabbaṃ. Upāhanavinicchayo.

180. The entire sandal or part of it should be wiped with a cloth (coḷena) after dyeing (rajana) (mahāva. aṭṭha. 246) and then used—this is the meaning. All dirt (khallaka) and the like should be removed before use. Determination of sandals (Upāhanavinicchayo).

180. It means that one should use after wiping off the entire or partial stain with a cloth (Mahāva. Aṭṭha. 246). However, all khallakādika (etc.) should be used after removing. This is the decision on footwear.

Explanation of the description of sandals (Upāhananiddesavaṇṇanā) is completed.

23. Anolokiyaniddesavaṇṇanā

23. Explanation of the description of not looking (Anolokiyaniddesavaṇṇanā)

23. Explanation of the Section on Not Looking

181. Itthiyāti tadahujātāyapi dārikāya. Ādāse (cūḷava. 247) vā udakapatte vā attano mukhaṃ avalokeyya, assa dukkaṭanti sambandho. “Anujānāmi, bhikkhave, ābādhapaccayā ādāse vā udakapatte vā mukhanimittaṃ oloketu”nti (cūḷava. 247) vuttattāvaṇādīni vā “jiṇṇo nu khomhi, no vā”ti evaṃ āyusaṅkhāraṃ vā oloketuṃ vaṭṭati. Anolokiyavinicchayo.

181. Itthiyāti: Even a girl born that day. Looking at one’s face in a mirror (ādāsa) or water bowl (udakapatta) (cūḷava. 247) incurs an offense of wrongdoing (dukkata)—this is the connection. “I allow, monks, looking at the face in a mirror or water bowl due to illness” (cūḷava. 247)—thus, it is permissible to look at marks (vaṇa) or lifelines (āyusaṅkhāra), thinking, “Am I old or not?” Determination of not looking (Anolokiyavinicchayo).

181. Itthiyāti means even a girl born that very day. In a mirror (Cūḷava. 247) or in a water vessel, one may look at one’s own face, a dukkaṭa offense is incurred. This should be understood in that connection. Because it has been said, “Monks, I allow looking at the reflection of the face in a mirror or a water vessel due to a disease” (Cūḷava. 247), and also to see if the āyusaṅkhāra (life-span) is waning, “Am I old or not?”, it is permissible. This is the decision on not looking.

Explanation of the description of not looking (Anolokiyaniddesavaṇṇanā) is completed.

24. Añjanīniddesavaṇṇanā

24. Explanation of the description of collyrium containers (Añjanīniddesavaṇṇanā)

24. Explanation of the Section on Eye-Ointment Applicators

182. Vaṭṭā vā aṭṭhasoḷasaṃsā vā maṭṭhā pupphalatādīhi acittakā añjanī vaṭṭatīti attho. Tissopi vaṭṭanti, ekāya vā dvīsu vā kathā eva natthīti adhippāyo. Lekhāti vaṭṭalekhā. Bandhitunti pidhānakabandhanatthaṃ.

182. A round (vaṭṭa) or octagonal-sixteen-sided (aṭṭhasoḷasaṃsa), smooth (maṭṭha), undecorated (acittaka) collyrium container (añjanī) without floral vines (pupphalatā) is permissible—this is the meaning. Tissopi: All three are permissible; there is no dispute whether one or two are used—this is the intent. Lekhāti: Circular lines (vaṭṭalekhā). Bandhitunti: For tying a lid (pidhānaka).

182. It means a round, octagonal, or sixteen-sided, polished eye-ointment applicator, not decorated with flowers, fruits, etc., is permissible. The intention is that all tissopi (three) are permissible, there is no question with one or two. Lekhāti means a round mark. Bandhitunti means for the purpose of fastening the lid.

183. Rūpanti sakuṇarūpādi. Yadi ca edisaṃ aññehi kataṃ labhati, ghaṃsitvā vā chinditvā vā yathā vā na paññāyati, tathā suttena veṭhetvā vaḷañjetabbaṃ.

183. Rūpanti: Forms like a bird (sakuṇarūpa). If one obtains such an item made by others, it should be rubbed (ghaṃsitvā), cut (chinditvā), or wrapped with thread (sutta) so that it is not recognizable, then used.

183. Rūpanti means an image of a bird, etc. And if one obtains such a thing made by others, one should use it after rubbing or cutting it, or wrapping it with thread so that it is not recognizable.

184. Thavikāti añjanithavikā. Añjanisalākāpi labbhatīti sambandho.

184. Thavikāti: A collyrium bag (añjanithavikā). A collyrium stick (añjanisalāka) is also permissible—this is the connection.

184. Thavikāti means an eye-ointment container. An eye-ointment stick is also obtainable. That is the connection.

185-6. Aṭṭhīti (mahāva. 266; mahāva. aṭṭha. 264) manussaṭṭhiṃ ṭhapetvā avasesaṭṭhi. Visāṇadantesu akappiyaṃ nāma natthi. Āmalakakakkādīhi katā phalamayā. Tammayāti idha vutteheva nibbattā. Añjanīvinicchayo.

185-6. Aṭṭhīti (mahāva. 266; mahāva. aṭṭha. 264): Bones (aṭṭhi), except human bones (manussaṭṭhi), all remaining bones. There is nothing unsuitable (akappiya) among horns (visāṇa) or teeth (danta). Made from wood apple (āmalaka) or crab (kakkā): phalamayā. Tammayāti: Made from those mentioned here. Determination of collyrium containers (Añjanīvinicchayo).

185-6. Aṭṭhīti (Mahāva. 266; Mahāva. Aṭṭha. 264) means bones other than human bones. There is nothing unsuitable among horns and tusks. Phalamayā means made from āmalaka seeds, etc. Tammayāti means made from the very materials mentioned here. This is the decision on eye-ointment applicators.

Explanation of the description of collyrium containers (Añjanīniddesavaṇṇanā) is completed.

25. Akappiyasayananiddesavaṇṇanā

25. Explanation of the description of unsuitable bedding (Akappiyasayananiddesavaṇṇanā)

25. Explanation of the Section on Unsuitable Beds

187-9. “Uccako āsandiko uppanno hoti, anujānāmi bhikkhave uccakampi āsandika”nti (cūḷava. 297) vacanato mañcassa upaḍḍhabhāgappamāṇena ekatobhāgena dīghampi sugataṅgulena atirekaṭṭhaṅgulapādakaṃ idha āsandīti adhippetaṃ, caturaṃsāsandiko pana pamāṇātikkantakopi vaṭṭati. Tūlīti pakatitūlikā. Pallaṅkonāma āharimehi vāḷehi katoti vutto. Tattheva “sīharūpādiṃ dassetvā kato pana vaṭṭatī”ti vadanti. Paṭikanti setattharaṇaṃ. Gonacittakanti ettha caturaṅgulādhikalomo kojavo “gonako”ti vuccati. “Anujānāmi, bhikkhave, kojava”nti (mahāva. 337) cīvarakkhandhake vuttattā caturaṅgulalomakaṃ pakatikojavaṃ vaṭṭati. Ratanacittaṃ cittakaṃ na vaṭṭati. Paṭalīti ghanapuppharattaattharaṇaṃ . Vikatīti sīhabyagghādirūpavicitto uṇṇāmayattharaṇako. Uddalomīti ekatouggatapupphaṃ. Ekantalomikāti ubhatouggatapupphaṃ.

187-9. From the statement “A high āsandika has arisen; I allow, bhikkhus, a high āsandika as well” (cūḷava. 297), it is intended here that āsandī refers to one with a length equal to half the width of a bed, extending on one side, and with legs exceeding eight sugataṅgula in height. Even a four-cornered āsandika that exceeds the standard measure is permissible. Tūlī refers to a natural tūlikā. Pallaṅka is said to be one made with twisted hair. There it is also said, “One made by displaying forms such as a lion is permissible.” Paṭika refers to a white spread. Regarding gonacittaka, a kojava with hair exceeding four aṅgula is called “gonaka”. As stated in the cīvarakkhandhaka, “I allow, bhikkhus, a kojava” (mahāva. 337), a natural kojava with hair of four aṅgula is permissible. A decorated one with jewels is not permissible. Paṭalī refers to a thick, flower-red spread. Vikatī refers to a woolen spread adorned with diverse figures such as lions or tigers. Uddalomī refers to one with flowers rising on one side. Ekantalomikā refers to one with flowers rising on both sides.

187-9. Āsandī here refers to a seat, one-sided, with legs exceeding the standard eight sugataṅgula, equal to half the size of the bed, because of the saying “High, long legged seats that have arisen, I allow, monks, even a high, long legged seat” (Cūḷava. 297). However, a square āsandī, even if exceeding the measurement, is allowed. Tūlī means a standard mattress. Pallaṅko is said to be made with removable animal [images]. There, some say, “but what is made displaying forms such as lions, etc. is allowed.” Paṭika means white covering. Gonacittaka- Here, a rug with hairs longer than four aṅgulas, is called ‘gonaka’. Because in the Cīvarakkhandhaka, it is said, “I allow, monks, a kojava (rug)” (Mahāva. 337), a standard kojava with four-aṅgula hairs is allowed. What is decorated with jewels and colorful, is not allowed. Paṭalī means thick, red covering with flower patterns. Vikatī means a woolen cover decorated with figures of lions, tigers, and so on. Uddalomī means [a rug] with the nap projecting on one side. Ekantalomikā means [a rug] with the nap projecting on both sides.

Kuttanti soḷasannaṃ nāṭakitthīnaṃ ṭhatvā naccanayoggaṃ uṇṇāmayattharaṇaṃ. Koseyyanti ratanaparisibbitaṃ koseyyasuttamayaṃ paccattharaṇaṃ. Kaṭṭissanti ratanaparisibbitaṃ koseyyakaṭṭissamayaṃ paccattharaṇaṃ. Koseyyañca kaṭṭissañca ratanaparisibbitāneva na vaṭṭanti, suddhāni vaṭṭanti. Hatthiassarathattharā tesaṃ upari attharaṇakaattharaṇāva. Ajinappaveṇīti ajinacammehi mañcappamāṇena sibbitvā katā paveṇī, tena ca kadalīmigacammaṃ setavatthassa upari pattharitvā sibbitvā kataṃ pavarappaccattharaṇaṃ kadalīmigappavarappaccattharaṇaṃ, tena ca atthataṃ ajinappaveṇīkadalīmigappavarappaccattharaṇatthataṃ.

Kutta refers to a woolen spread suitable for the dancing of sixteen female dancers while standing. Koseyya refers to a coverlet made of koseyya thread adorned with jewels. Kaṭṭissa refers to a coverlet made of koseyya-kaṭṭissa material adorned with jewels. Both koseyya and kaṭṭissa adorned with jewels are not permissible; only plain ones are permissible. Hatthiassarathattharā refers merely to spreads placed over elephants, horses, or chariots. Ajinappaveṇī refers to a mat made by sewing deer hides to the size of a bed; with this, a superior coverlet made of kadalīmiga hide sewn over a white cloth is called a kadalīmigappavarappaccattharaṇa, and thus it is spread as an ajinappaveṇīkadalīmigappavarappaccattharaṇatthataṃ.

Kutta means a woolen rug suitable for sixteen dancing girls to stand and dance on. Koseyya means a cover made of silk thread, embroidered with jewels. Kaṭṭissa means a cover made of koseyya kaṭṭissa, embroidered with jewels. Both koseyya and kaṭṭissa, only if embroidered with jewels, are not allowed, the plain ones are permitted. Hatthiassarathattharā are mere coverings on top of elephants, horses, and chariots. Ajinappaveṇī means a rug made by sewing together goat skins to the size of a bed; by that also the rug made by spreading deer skin over a white cloth, sewing them together, excellent superior rug is known as ‘kadalīmigappavarappaccattharaṇaṃ’, and by that spread, it is “ajinappaveṇīkadalīmigappavarappaccattharaṇatthataṃ.”

Setavitānampi heṭṭhā akappiyappaccattharaṇe sati na vaṭṭati, kappiyappaccattharaṇe sati vaṭṭati, rattavitānassa heṭṭhā kappiyappaccattharaṇe satipi na vaṭṭati eva. Sīsūpadhānaṃ pādūpadhānanti mañcassa ubhatolohitakaṃ upadhānaṃ na vaṭṭati. Yaṃ pana ekameva upadhānaṃ hoti, ubhosu antesu rattaṃ vā padumavaṇṇaṃ vā cittaṃ vā, sace pamāṇayuttaṃ, vaṭṭati, mahāupadhānaṃ pana paṭikkhittaṃ.

A white canopy is not permissible if there is an improper coverlet beneath it, but it is permissible if there is a proper coverlet beneath it; however, a red canopy is not permissible even with a proper coverlet beneath it. Headrests and footrests, meaning a bed with red ends at both sides, are not permissible. However, if there is only one rest, whether red, lotus-colored, or decorated at both ends, it is permissible if it conforms to the standard measure; a large rest, however, is prohibited.

Even a white canopy is not allowed if there is an unallowable rug underneath; if there’s an allowable rug, it is allowed. Even if there is an allowable rug underneath a red canopy, it is not allowed. Sīsūpadhānaṃ pādūpadhāna means the red bolster at both the head and foot of a bed is not allowed. However, a single bolster that is red, lotus-colored, or decorated at both ends is allowed if it is of the proper size. But a large bolster is forbidden.

190. Āsandādittayāti āsandī tūlī pallaṅkoti idaṃ tayaṃ nāmaṃ. “Anujānāmi, bhikkhave, ṭhapetvā tīṇi āsandiṃ pallaṅkaṃ tūlikaṃ sesakaṃ gihivikaṭaṃ abhinisīdituṃ, na tveva abhinipajjitu”nti (cūḷava. 314) hi vuttaṃ. Sese gihisantake nisīdituṃ labbhatīti attho. Yadi dhammāsane saṅghikampi gonakādiṃ bhikkhūhi anāṇattā ārāmikādayo sayameva paññapenti ceva nīharanti ca, etaṃ gihivikaṭanīhāraṃ nāma, iminā gihivikaṭanīhārena vaṭṭati. Bhattaggaṃ nāma vihāre eva dānaṭṭhānaṃ.

190. Āsandādittaya refers to the trio of āsandī, tūlī, and pallaṅka. It is said, “I allow, bhikkhus, except for these three—āsandī, pallaṅka, tūlika—all other items adorned by laypeople to be sat upon, but not to be lain upon” (cūḷava. 314). The meaning is that one may sit on other items belonging to laypeople. If, on a dhamma seat, even a saṅghika item like a gonaka is prepared or removed by lay attendants or others without the bhikkhus’ instruction, this is called gihivikaṭanīhāra; through this gihivikaṭanīhāra, it is permissible. Bhattagga refers to a place for giving alms within the monastery itself.

190. Āsandādittayā means these three words, āsandī, tūlī, and pallaṅka. It has been stated, “I allow you, monks, having set aside three, āsandi, pallaṅka, tūlika, to sit on the rest, being the belongings of householders, but not to lie down” (Cūḷava. 314). The meaning is that one may sit on remaining householder belongings. If, on a preaching seat, the ārāmikas (monastery residents) or others, without being asked by the monks, spread out and then remove even Sangha-owned gonaka rugs, etc., this is called gihivikaṭanīhāraṃ, by this means, rugs belonging to lay people is allowed. Bhattaggaṃ means the place for offering alms within the monastery.

191. Catunnaṃ pādānaṃ, tīsu passesu apassayānañca vasena sattaṅgo. Ekapassena yutto pañcaṅgo. Ime pana sattaṅgapañcaṅgā “anujānāmi, bhikkhave, uccakampi sattaṅga”nti (cūḷava. 294) vuttattā pamāṇātikkantāpi vaṭṭanti. Tena vuttaṃ “uccapādakā”ti. Tūlonaddhā mañcapīṭhā ghareyeva nisīdituṃ kappantīti sambandho.

191. Sattaṅga refers to one with seven parts, based on four legs and three sides without supports. Pañcaṅga refers to one joined on one side with five parts. These sattaṅga and pañcaṅga, as stated, “I allow, bhikkhus, even a high sattaṅga” (cūḷava. 294), are permissible even if they exceed the standard measure. Hence it is said, “uccapādakā”. The connection is that beds and seats stuffed with tūla are suitable for sitting on even in a house.

191. With four legs and three sides of armrests, it is sattaṅgo (seven-membered). Having one side is pañcaṅgo (five membered). However, these seven-membered and five-membered, even if they exceed the measurements, are allowed, as it is said: “I allow, monks, even a high seven-membered one” (Cūḷava. 294). Therefore, it is said, “uccapādakā” (high-legged). Beds and seats stuffed with cotton are suitable for sitting only inside the house - is the connection.

192. Cīvaracchaviyoti channaṃ cīvarānaṃ, channaṃ anulomacīvarānañca aññataracīvaracchaviyoti attho. Sabbatthāti mañcepi pīṭhepi bhattaggepi antaragharepīti attho. Imāsaṃ pana bhisīnaṃ pamāṇaparicchedopi natthi, mañcapīṭhādīnaṃ vasena anurūpaṃ sallakkhetvā pamāṇaṃ kātabbaṃ.

192. Cīvaracchaviyo refers to any one of the six robes or the six conforming robes. Sabbatthā means on a bed, on a seat, at the bhattagga, or within a house. However, there is no fixed measure for these bhisī; the measure should be determined appropriately according to the bed, seat, or similar items.

192. Cīvaracchaviyo means a covering made of any one of the six kinds of robes, or the six kinds of suitable robes. Sabbattha means on a bed, on a seat, in the dining hall, and also inside the room. For these bhisīs (cushions), there is no prescribed size limit; one should determine the appropriate size based on the bed, seat, etc.

193. “Tūlikā uppannā hoti. Anujānāmi, bhikkhave, vijaṭetvā bimbohanaṃ kātuṃ, tīṇi tūlāni rukkhatūlaṃ latātūlaṃ poṭakitūla”nti (cūḷava. 297) vuttattā tūlattayañca (cūḷava. aṭṭha. 297; kaṅkhā. aṭṭha. tūlonandasikkhāpadavaṇṇanā) bimbohane vaṭṭati. Imehi tīhi tūlehi sabbesaṃ rukkhalatātiṇānaṃ tūlaṃ anuññātanti veditabbaṃ. Bhisiyaṃ pana kiñci tūlaṃ na vaṭṭatiyeva. Bhisigabbhoti bhisiyā vuttaṃ coḷādipañcakaṃ bimbohane anuññātanti sambandho. Migapakkhinanti sīhādīnaṃ sabbacatuppadānaṃ haṃsamorādīnaṃ sabbapakkhīnaṃ lomāni kappanti. Masūrake anuññātanti sambandho.

193. As it is said, “A tūlikā has arisen. I allow, bhikkhus, after unraveling it, to make a cushion; the three types of tūla are tree-tūla, creeper-tūla, and poṭaki-tūla” (cūḷava. 297), these three types of tūla (cūḷava. aṭṭha. 297; kaṅkhā. aṭṭha. tūlonandasikkhāpadavaṇṇanā) are permissible for cushions. It should be understood that the tūla of all trees and creepers is allowed by these three. However, no tūla at all is permissible in a bhisi. Bhisigabbha refers to the five items such as cloth mentioned for a bhisi, which are allowed for cushions. Migapakkhina refers to the hair of all four-footed animals like lions and all birds like swans and peacocks, which are permissible. The connection is that they are allowed in a masūraka.

193. “Cotton has arisen. I allow, monks, having untangled it, to make a pillow, three [kinds of] cotton: tree-cotton, creeper-cotton, and poṭaki-cotton” (Cūḷava. 297) – because of what is said, the three cottons (Cūḷava. Aṭṭha. 297; Kaṅkhā. Aṭṭha. Tūlonandasikkhāpadavaṇṇanā) are suitable in a pillow. It should be understood that with these three [kinds of] cotton, the cotton of all trees, creepers, and grasses is allowed. But in a mattress, any [kind of] cotton is definitely not suitable. Bhisigabbho (stuffing for mattress) means that what are called, the five [materials] such as cloth, and so on, are allowed for the pillow in a mattress – this has the connection. Migapakkhina (animals and birds) means the hairs of all four-footed animals such as lions and of all birds, such as geese, peacocks and so forth, are suitable. This has the connection, that they are permitted for the small bolster.

194. Idāni bhisiyaṃ kappiyākappiyaṃ dassetuṃ “manussaloma”ntiādimāha. Uṇṇāyanti (cūḷava. 297; cūḷava. aṭṭha. 297) uṇṇābhisiyaṃ manussalomaṃ na labbhatīti attho. Uṇṇābhisiyampi manussalomaṃ ṭhapetvā yesaṃ kesañci pakkhicatuppadānaṃ lomaṃ vaṭṭatīti attho. Paṇṇeti paṇṇabhisiyañca pupphañca suddhaṃ tamālapattañca na labbhaṃ, avasesaṃ yaṃ kiñci paṇṇaṃ labbhatīti attho. Tamālapattakampi aññehi missaṃ vaṭṭatīti. Coḷavākatiṇesu akappiyaṃ nāma natthi. Āsanañceva appaṭivekkhitaṃ na labbhanti āsanasāmaññato pasaṅgena vuttaṃ. Akappiyasayanavinicchayo.

194. Now, to show what is proper and improper in a bhisi, it begins with “manussaloma”. Uṇṇāya (cūḷava. 297; cūḷava. aṭṭha. 297) means that human hair is not permitted in a woolen bhisi. In a woolen bhisi, apart from human hair, the hair of any bird or four-footed animal is permissible. Paṇṇe means that in a leaf bhisi, flowers and pure tamāla leaves are not permitted, but any other leaves are permitted. Even tamāla leaves mixed with others are permissible. There is nothing improper among cloth, bark, or grass. Āsanañceva appaṭivekkhitaṃ na labbha is stated incidentally regarding the general category of seats. This is the determination of improper bedding.

194. Now, to show what is suitable and unsuitable for a mattress, he says “manussaloma” (human hair), etc. Uṇṇāya (with wool) (Cūḷava. 297; Cūḷava. Aṭṭha. 297) means that in a woolen mattress human hair is not allowed. Meaning that, even in a mattress made of wool, except for human hair, the hair of any birds or four-footed [animals] is allowable. Paṇṇe (leaves) means leaf-mattress and flower, and pure tamāla-leaves are not allowable. Any other remaining kind of leaf is allowed. It also means even tamāla-leaves are suitable if mixed with others. Among cloth, bark, and grasses, there is nothing unsuitable. “Āsanañceva appaṭivekkhitaṃ na labbha” (and a seat that has not been properly examined, is not allowed), it is spoken of incidentally due to the generality of seating. The determination of improper bedding.

26. Samānāsanikaniddesavaṇṇanā

26. The Description of the Section on Sharing the Same Seat

195. Tiṇṇaṃ vassānaṃ antaraṃ tivassantaraṃ. “Anujānāmi, bhikkhave, tivassantarena saha nisīditu”nti (cūḷava. 320) hi vuttaṃ. Yo dvīhi vassehi (cūḷava. aṭṭha. 320) vuḍḍho vā navo vā, so tivassantaro nāma.

195. Tivassantaraṃ refers to an interval of three years. It is said, “I allow, bhikkhus, to sit together with one within three years” (cūḷava. 320). One who is two years senior or junior (cūḷava. aṭṭha. 320) is called tivassantara.

195. Within three years, tivassantaraṃ (within three years). “I allow, monks, to sit together within three years,” (Cūḷava. 320) it has been said. Whoever is older or newer by two years (Cūḷava. Aṭṭha. 320), he is called within-three-years.

196. Munī refers to the Buddha-muni. Sabbehevā means even with those not fully ordained.

196. Munī (sage) means the Buddha, the sage. Sabbehevā (even with all) means even with those who are not fully ordained.

197. Antanti pacchimaṃ. “Anujānāmi, bhikkhave, yaṃ tiṇṇaṃ pahoti, ettakaṃ pacchimaṃ dīghāsana”nti (cūḷava. 320) vuttattā yaṃ tiṇṇaṃ pahoti, etaṃ saṃhārimaṃ vā hotu asaṃhārimaṃ vā, tathārūpesu phalakakhaṇḍesupi nisīdituṃ vaṭṭati. Dvinnanti dvinnaṃ samānāsanikānaṃ. “Anujānāmi, bhikkhave, duvaggassa mañcaṃ duvaggassa pīṭha”nti (cuḷava. 320) vuttattā dve samānāsanikā saha nisīdituṃ labhanti. Aññehi asamānāsanikehi, anupasampannādīhi vā dve hutvāpi nisīdituṃ na labhanti. Samānāsanikavinicchayo.

197. Anta means the last. As it is said, “I allow, bhikkhus, a long seat sufficient for three as the maximum” (cūḷava. 320), that which is sufficient for three—whether foldable or not—is permissible to sit on, even on pieces of plank of such kind. Dvinna refers to two who may sit together. As it is said, “I allow, bhikkhus, a bed for a pair, a seat for a pair” (cūḷava. 320), two who may sit together are permitted to sit together. They are not permitted to sit together with others who are not of the same sitting status or with those not fully ordained, even as a pair. This is the determination of sitting together.

197. Anta (end) means the last. “I allow, monks, what is sufficient for three, this much is the last long seat.” (Cūḷava. 320) Because this has been said, what is sufficient for three, whether it is movable or immovable, it is allowable to sit on such pieces of board as well. Dvinna (of two) means of two sharing the same seat. “I allow, monks, a couch for a group of two, a seat for a group of two” (Cuḷava. 320) – Because of what is said, two [persons] sharing the same seat are allowed to sit together. With others who don’t share the same seating, or with the unordained and so on, even being two, they are not allowed to sit. The determination of sharing the same seat.

27. Asaṃvāsikaniddesavaṇṇanā

27. The Description of the Section on Non-Communion

198. Ukkhittoti āpattiyā adassane, appaṭikamme, pāpikāya diṭṭhiyā appaṭinissagge vā ukkhittakoti tividhopi idha ukkhitto gahito. Anupasampannoti iminā sikkhamānasāmaṇerasāmaṇerīsikkhāpaccakkhātakā gahitāti veditabbā. Chinnamūlako nāma antimavatthuṃ ajjhāpannako. Nānāsaṃvāsoti laddhinānāsaṃvāsako. “Nānāsīmāya ṭhitacatuttho kammaṃ kareyya, iddhiyā vehāse ṭhitacatuttho kammaṃ kareyya, akammaṃ na ca karaṇīya”nti hi vuttattā imepi “asaṃvāsikā”ti vuttā. Etesu pana ukkhittakehi saddhiṃ uposathādīni karonto pācittiyaṃ āpajjati. Nissīmaṭṭhavehāsaṭṭhehi karontassa kammaṃ kuppati, dukkaṭañca hoti, itarehi dukkaṭaṃ. Asaṃvāsikavinicchayo.

198. Ukkhitto refers to one suspended for not seeing an offense, not making amends, or not abandoning a wrong view; all three types of suspension are included here under ukkhitta. Anupasampanno indicates that female trainees, novices, nuns, and those who have renounced training are included, as should be understood. Chinnamūlako refers to one who has committed the final offense. Nānāsaṃvāso refers to one differing in view. As it is said, “If a fourth standing in a different boundary performs an act, or a fourth standing in the air through psychic power performs an act, it is not an act and should not be done,” these too are called “asaṃvāsikā”. Among these, performing uposatha or other acts with the suspended incurs a pācittiya offense. Performing an act with those standing outside the boundary or in the air causes the act to be invalid and incurs a dukkaṭa offense; with the others, it incurs a dukkaṭa offense. This is the determination of non-communal living.

198. Ukkhitto (suspended), one who is suspended, either for not seeing an offense, for not making amends, or for not relinquishing a wrong view - all three kinds are here taken as suspended. Anupasampanno (not fully ordained), by this, it should be understood that probationers, male novices, female novices, and those who have disrobed are included. Chinnamūlako (one whose root is cut off) means one who has committed a final offense (antimavatthu). Nānāsaṃvāso (different communion), means the one differing in communion by doctrine. “A fourth [monk] situated in a different boundary should perform the act; a fourth [monk] situated in the air by psychic power should perform the act; it is not an act and it should not be done,” because it is said, even those are called “those with whom there is no communion (asaṃvāsikā)”. But, if one performs the uposatha and other [ceremonies] with those who are suspended, one incurs a pācittiya offense. If one performs with those standing outside the boundary or standing in the air, the act is invalid, and there is a dukkata offense. With the others, there is a dukkata offense. The determination of non-communion.

28. Kammaniddesavaṇṇanā

28. The Description of the Act

199. Adhammakammanti ettha kathaṃ adhammakammaṃ hotīti ce? Vuttañhetaṃ bhagavatā “katamañca, bhikkhave, adhammakammaṃ? Ñattidutiye ce, bhikkhave, kamme ekāya ñattiyā kammaṃ karoti, na ca kammavācaṃ anussāveti, adhammakammaṃ. Dvīhi ñattīhi kammaṃ karoti, na ca kammavācaṃ anussāveti, adhammakammaṃ. Ekāya kammavācāya kammaṃ karoti, na ca ñattiṃ ṭhapeti, adhammakammaṃ. Dvīhi kammavācāhi kammaṃ karoti, na ca ñattiṃ ṭhapeti, adhammakamma”nti (mahāva. 387). Iminā nayena sesakammesupi vuttappakārena akatvā aññathā karaṇaṃ adhammakammanti veditabbaṃ.

199. Adhammakamma—how does an act become unlawful? It has been said by the Blessed One: “And what, bhikkhus, is an unlawful act? If, bhikkhus, in an act requiring a motion and a second, one performs the act with a single motion and does not proclaim the act’s statement, it is an unlawful act. If one performs the act with two motions and does not proclaim the act’s statement, it is an unlawful act. If one performs the act with a single act’s statement and does not establish a motion, it is an unlawful act. If one performs the act with two act’s statements and does not establish a motion, it is an unlawful act” (mahāva. 387). By this method, in the remaining acts as well, performing them otherwise than as prescribed is to be understood as an unlawful act.

199. Adhammakamma (unlawful act): What constitutes an unlawful act here? The Blessed One has said, “And what, monks, is an unlawful act? In a formal act of ñattidutiya, if, monks, one performs the act with only the motion, and does not announce the formal resolution, it is an unlawful act. If one performs the act with two motions, and does not announce the formal resolution, it is an unlawful act. If one performs the act with one formal resolution, and does not establish the motion, it is an unlawful act. If one performs the act with two formal resolutions, and does not establish the motion, it is an unlawful act” (Mahāva. 387). In this manner, concerning the remaining types of formal acts as well, it should be understood that performing them differently from what has been described is an unlawful act.

Vaggenāti vaggena saṅghena. Kathañca vaggaṃ hotīti ce? Yāvatikā ca bhikkhū kammappattā, te anāgatā honti, chandārahānaṃ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti, vaggakammanti imesu yena kenaci ekenapi aṅgena vaggaṃ hoti.

Vaggena means with a divided sangha. And how does it become divided? If as many bhikkhus as are required for the act have not arrived, the consent of those entitled to consent has not been brought, or those present protest, it is a divided act; it becomes divided by any one of these factors.

Vaggenā (by an incomplete [assembly]): by an incomplete Saṅgha. And how does it become incomplete? When the monks who are qualified for the act are not present, the consent of those who are entitled to give consent has not been brought, and those who are present object, it becomes incomplete due to any one of these factors, constituting an incomplete act (vaggakamma).

Samaggenāti samaggena saṅghena. Kathaṃ samaggaṃ hotīti ce? Yāvatikā ca bhikkhū kammappattā, te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā nappaṭikkosanti, samaggakammanti evaṃ.

Samaggena means with a united sangha. And how does it become united? If as many bhikkhus as are required for the act have arrived, the consent of those entitled to consent has been brought, and those present do not protest, it is a united act; thus it is.

Samaggenā (by a complete [assembly]): by a complete Saṅgha. And how does it become complete? When all the monks who are qualified for the act are present, the consent of those who are entitled to give consent has been brought, and those who are present do not object, it is a complete act (samaggakamma).

Catutthanti samaggena dhammikaṃ. Ettāvatā “cattārimāni, bhikkhave, kammāni, adhammena vaggakammaṃ, adhammena samaggakammaṃ, dhammena vaggakammaṃ, dhammena samaggakamma”nti (mahāva. 384) evaṃ vuttāni cattāri kammāni pariggahitāni hontīti veditabbāni.

Catuttha means lawful and united. By this, it should be understood that the four acts stated as “There are these four acts, bhikkhus: an unlawful divided act, an unlawful united act, a lawful divided act, a lawful united act” (mahāva. 384) are encompassed.

Catuttha (fourth): a lawful [act] done by a complete [assembly]. It should be understood that by this much, the four types of acts mentioned as “There are, monks, these four acts: an unlawful act by an incomplete assembly, an unlawful act by a complete assembly, a lawful act by an incomplete assembly, a lawful act by a complete assembly” (Mahāva. 384), are encompassed.

200-202. Dasavaggiko (mahāva. 388; kaṅkhā. aṭṭha. nidānavaṇṇanā) vīsativaggiko ca dasavīsativaggiko. Abbhānopasampadāppavāraṇā ṭhapetvā sabbakammesu kammappattoti sambandho. Evaṃ sesesupi. Itaroti vīsativaggo ca atirekavīsativaggo ca.

200-202. Dasavīsativaggiko refers to a group of ten or twenty (mahāva. 388; kaṅkhā. aṭṭha. nidānavaṇṇanā). Except for rehabilitation, ordination, and pavāraṇā, they are required for all acts; this is the connection. So it is with the others too. Itaro refers to a group of twenty or more than twenty.

200-202. Dasavaggiko (requiring ten monks) (Mahāva. 388; Kaṅkhā. Aṭṭha. Nidānavaṇṇanā) and vīsativaggiko (requiring twenty monks) [together] are dasavīsativaggiko. Excluding abbhāna (reinstatement), upasampadā (higher ordination), and pavāraṇā (invitation), [the phrase] ‘qualified for the act’ (kammappatta) relates to all [other] acts. Similarly in the remaining cases. Itaro (the other): the group of twenty and a group of more than twenty.

203. Idāni kammappatte ca chandārahe ca dassetuṃ “catuvaggenā”tiādi vuttaṃ. Tattha (pari. 488, 497; pari. 487-488) pakatattā nāma ye pārājikaukkhittaladdhinānāsaṃvāsakā na honti. Pareti ekasīmaṭṭhā pakatattā bhikkhū. Yadi pakatattā bhikkhūpi aññataraṃ gāmasīmaṃ vā nadīsamuddajātassarakhaṇḍasīmāsu vā aññataraṃ pavisitvā ṭhitā honti, neva kammappattā, na chandārahā. Na hi tesaṃ chando vā pārisuddhi vā āgacchati aññasīmāyaṃ ṭhitattā. Sesepīti pañcavaggādikaraṇīyepīti attho.

203. Now, to show those required for an act and those entitled to consent, it begins with “catuvaggena”. Therein (pari. 488, 497; pari. 487-488), pakatatta refers to those who are not expelled for a pārājika offense, suspended, or differing in view. Pare refers to regular bhikkhus standing within the same boundary. If even regular bhikkhus enter another boundary—such as a village boundary, a river, ocean, lake, or a partial boundary—they are neither required for the act nor entitled to consent. For their consent or purity cannot come from standing in a different boundary. Sesepi means in matters to be done by a group of five or more; this is the meaning.

203. Now, to show those who are qualified for the act and those entitled to give consent, “catuvaggenā” (by a group of four), etc., is stated. There (Pari. 488, 497; Pari. 487-488), pakatattā (of sound mind) are those who are not pārājika (defeated), expelled, or nānāsaṃvāsaka (of different affiliation). Pare (others): monks of sound mind residing within the same boundary. If monks of sound mind have entered and are staying in another village boundary, or one of the river, sea, natural lake, or demarcated reservoir boundaries, they are neither qualified for the act nor entitled to give consent. Because their consent or declaration of purity does not apply, as they are staying in another boundary. Sesepī (in the remaining cases also): meaning, also in cases requiring a group of five, etc.

204. Asaṃvāsagaṇapūraṃ vā katvā kataṃ kammaṃ kuppañca hoti, kārakānañca dukkaṭanti attho. “Yassa saṅgho kammaṃ karoti, taṃcatuttho kammaṃ kareyya, akammaṃ na ca karaṇīya”nti (mahāva. 389) vuttattā “kammārahagaṇapūraṃ vā”ti vuttaṃ. Idāni parivāsādikammānaṃyeva parisato vipattiṃ dassetuṃ “garukaṭṭhagaṇapūraṃ vā”ti vuttaṃ. Tampi anikkhittavattaṃ sandhāya vuttaṃ. Nikkhittavatto pana sabbattha gaṇapūrako hoti eva.

204. An act performed by completing the quorum with those not in communion is both invalid and incurs a dukkaṭa offense for the performers; this is the meaning. As it is said, “If the sangha performs an act against him, and he as the fourth performs an act, it is not an act and should not be done” (mahāva. 389), hence it is said “kammārahagaṇapūraṃ vā”. Now, to show the failure of the assembly only in acts like probation, it is said “garukaṭṭhagaṇapūraṃ vā”. This too is said with reference to one who has not laid aside his duty. However, one who has laid aside his duty can complete the quorum everywhere.

204. An act performed, having made up the number for those with whom one should not share communion, is invalid and results in a dukkaṭa (offense of wrong-doing) for those performing it. Because it is said, “If the Saṅgha performs an act for someone, and he, as the fourth, should perform the act, it is not an act, and it should not be done” (Mahāva. 389), “kammārahagaṇapūraṃ vā” (or making up the number of those eligible for the act) is said. Now, to show the failure of the assembly specifically for acts of parivāsa (probation), etc., “garukaṭṭhagaṇapūraṃ vā” (or making up the number of those undergoing a serious penalty) is stated. That too is said with reference to one whose [offense] has not been settled. But one whose [offense] has been settled is always a valid member for the count of the group.

205. Vāreyyāti paṭikkhipeyya. “Anujānāmi, bhikkhave, adhammakamme kayiramāne paṭikkositu”nti (mahāva. 154) hi vuttaṃ. Antarāye satīti attho. “Adhammakammaṃ idaṃ, na metaṃ khamatī”ti evaṃ dve tayo aññamaññaṃ diṭṭhiṃ āvi kareyyunti attho. Yadi eko hoti, “na metaṃ khamatī”ti evaṃ adhiṭṭhānaṃ kareyyāti attho. Ettāvatā ete nirāpattikā honti, antarāyā ca muccanti, kammaṃ pana adhammattā kuppameva. Vārenteva tatodhikāti ettha “anujānāmi, bhikkhave, catūhi pañcahi paṭikkosituṃ, dvīhi tīhi diṭṭhiṃ āvi kātuṃ, ekena adhiṭṭhātuṃ, “na metaṃ khamatī”ti (mahāva. 154) vuttattā cattāro vā pañca vā vārenti evāti attho.

205. Vāreyya means he should prohibit. It is said, “I allow, bhikkhus, to protest when an unlawful act is being performed” (mahāva. 154). The meaning is “where there is an obstacle.” “This is an unlawful act; it does not please me”—thus two or three should mutually disclose their view; this is the meaning. If there is only one, he should resolve, “It does not please me”; this is the meaning. By this, they are free from offense, and the obstacle is removed, but the act, being unlawful, remains invalid. Vārenteva tatodhikā—here, as it is said, “I allow, bhikkhus, four or five to protest, two or three to disclose their view, one to resolve, ‘It does not please me’” (mahāva. 154), it means four or five protest; this is the meaning.

205. Vāreyyā (should prevent): should object. Because it is said, “I allow, monks, objection when an unlawful act is being performed” (Mahāva. 154). In the presence of an obstacle, is the meaning. ‘This is an unlawful act; this is not acceptable to me’ - thus two or three should make their views known to each other, is the meaning. If there is only one, ‘This is not acceptable to me’ - thus one should make a determination, is the meaning. By this much, they are free from offense, and they are freed from the obstacle, but the act, due to its unlawfulness, is still invalid. Vārenteva tatodhikā (if those preventing are more than that): because it is said, “I allow, monks, four or five to object, two or three to make their view known, one to make a determination, ‘This is not acceptable to me’” (Mahāva. 154), four or five should prevent [the act], is the meaning.

206. Idāni yehi paṭikkhittaṃ hoti, te dassetuṃ “kammārahā”tiādi vuttaṃ. Tattha khittacitta-ggahaṇena ummattakopi gahitova. Etesanti ye vuttappakārā, tesaṃ paṭikkhepo na ruhatīti attho.

206. Now, to show those by whom it is prohibited, it begins with “kammārahā”. Therein, the inclusion of khittacitta also encompasses the insane. Etesa means that the prohibition by those of the types mentioned does not hold; this is the meaning.

206. Now, to show those by whom objection has been made, “kammārahā” (those eligible for the act), etc., is stated. There, by the inclusion of khittacitta (one whose mind is deranged), ummattaka (insane) is also included. Etesa (of these): of those who are of the aforementioned types, their objection does not stand, is the meaning.

207. Idāni yassa paṭikkhepo ruhati, taṃ dassetuṃ “pakatattekasīmaṭṭha-samasaṃvāsabhikkhuno”ti vuttaṃ. Tassattho (mahāva. 394) – evarūpassa bhikkhuno paṭikkosanā antamaso ānantarassāpi ārocentassa ruhatīti. “Bhikkhussa, bhikkhave , pakatattassa samānasaṃvāsikassa samānasīmāyaṃ ṭhitassa antamaso ānantarikassapi bhikkhuno viññāpentassa saṅghamajjhe paṭikkosanā ruhatī”ti (mahāva. 394) vuttaṃ.

207. Now, to show whose prohibition holds, it is said “pakatattekasīmaṭṭha-samasaṃvāsabhikkhuno”. Its meaning (mahāva. 394) is that the protest of such a bhikkhu holds, even if he informs only another bhikkhu immediately nearby. It is said, “The protest of a regular bhikkhu, living in communion, standing within the same boundary, holds in the midst of the sangha, even if he informs only another bhikkhu immediately nearby” (mahāva. 394).

207. Now, to show to whom the censure applies, it is said, “pakatattekasīmaṭṭha-samasaṃvāsabhikkhuno” (of a bhikkhu who is of established good-standing, residing within the same boundary, and sharing the same communion). The meaning of this is (mahāva. 394) - the censure of such a bhikkhu is allowable, even to reporting to one who has committed an immediately effective deed. It is said, “Bhikkhus, the censure in the midst of the Sangha is allowable for a bhikkhu of established good-standing, sharing the same communion, dwelling within the same boundary, even if he reports a bhikkhu who has committed an immediately effective deed.” (mahāva. 394)

208. Sammukhā yadi paṭikkoseyyāti attho. Tirokkhāti parammukhā. Kāyasāmaggiṃ vā chandaṃ vā no dadeyya, dukkaṭanti attho. Kammavinicchayo.

208. The meaning is “if he protests in person.” Tirokkhā means from behind. If he does not give bodily agreement or consent, it is a dukkaṭa offense; this is the meaning. This is the determination of acts.

208. The meaning is, if he should censure in his presence. Tirokkhāti, in his absence. He should not give physical assistance or consent, the meaning is that it is a dukkaṭa (wrong-doing). The determination of action.

29. Micchājīvavivajjanāniddesavaṇṇanā

29. Explanation of the Section on Avoiding Wrong Livelihood

209. Cuṇṇanti sirīsacuṇṇādikanti attho. Mattikāti pakatimattikā vā pañcavaṇṇā vā suddhā kuṅkuṭṭhaādikā vā. Kulasaṅgahāti etehi saṅgahitānaṃ santike lābhāsāya kulasaṅgahatthanti attho. Ettha pana imehi saṅgahitānaṃ santike “kiñci labhissāmī”ti saṅghikaṃ vā puggalikaṃ vā dātuṃ na vaṭṭati eva. Iminā pana nayena laddhaṃ pañcannampi sahadhammikānaṃ na vaṭṭati, micchājīvañca hoti.

209. Cuṇṇa refers to powders such as sirīsa powder; this is the meaning. Mattikā refers to natural clay, or clay of five colors, or pure clay like kuṅkuṭṭha; this is the meaning. Kulasaṅgaha refers to associating with families in hopes of gain through these; this is the meaning. However, it is not permissible to give anything, whether saṅghika or personal, to those associated with these in hopes of gain. By this method, what is obtained is not permissible for any of the five co-religionists and constitutes wrong livelihood.

209. Cuṇṇanti, means scented powder and so on. Mattikāti, either ordinary clay, or the five colored [clays], or pure reddish clay and so on. Kulasaṅgahāti, means in presence of those who are favored by these, seeking gain, they associate with the families. Herein, indeed, it is not allowable to give from sanghika property or private property, thinking ” I will get something,” in presence of those who are favored by these. Thus, in this manner, whatever has been obtained is also not allowable for even five co-religionists, and it is also wrong livelihood.

210-211. Lābhāsāya dāyakānaṃ dārake ukkhipitvā paribhaṭabhāvo pāribhaṭakatā, tāya pāribhaṭakatāya na jīvayeti sambandho. Sesesupi eseva nayo. Khettādīsu pesitassa gamanaṃ paheṇakammaṃ. Sāsanappaṭisāsanaharaṇaṃ dūtakammaṃ. Pesitassa gehato gehagamanaṃ jaṅghapesaniyaṃ. Lābhāsāya lañjadānamanuppadānaṃ. Aññena vāpīti aṅgavijjādinā.

210-211. Lifting the children of donors in hopes of gain and behaving as a servant is pāribhaṭakatā; one does not live by that pāribhaṭakatā; this is the connection. The same method applies to the rest. Going when sent to fields or similar places is paheṇakamma. Carrying messages back and forth is dūtakamma. Going from house to house when sent is jaṅghapesaniya. Giving bribes in hopes of gain is anuppadānaṃ. By another means is aññena vāpī, meaning by astrology or similar sciences.

210-211. Pāribhaṭakatā, carrying and fondling the children of donors for the sake of gain; the connection is, he should not live by that pāribhaṭakatā. The same principle applies to the rest. The going sent on errand to fields etc. is paheṇakammaṃ. Carrying messages and returning messages is dūtakammaṃ. The going sent from house to house is jaṅghapesaniyaṃ. Giving a bribe for the sake of gain is anuppadānaṃ. Aññena vāpīti by astrology and so on.

212. Viññattīti (pārā. 515 ādayo; pārā. aṭṭha. 2.515 ādayo) aññātakaviññatti. Anesanāti pubbe vuttena pupphadānādinā paccayesanā. Kuhanādīhīti (vibha. 861; vibha. aṭṭha. 861; mahāni. 87) kuhanā lapanā nemittakatā nippesikatā lābhena lābhaṃ nijigīsanatāti imehi pañcahi vatthūhīti attho. Micchājīvavinicchayo.

212. Viññattī (pārā. 515 onwards; pārā. aṭṭha. 2.515 onwards) refers to requesting from unrelated persons. Anesanā refers to seeking requisites by means previously mentioned, such as giving flowers. Kuhanādīhi (vibha. 861; vibha. aṭṭha. 861; mahāni. 87) refers to these five things: deceit, flattery, hinting, coercion, and seeking gain with gain; this is the meaning. This is the determination of avoiding wrong livelihood.

212. Viññattīti (pārā. 515 etc.; pārā. aṭṭha. 2.515 etc.) requesting from unrelated persons. Anesanāti, seeking requisites by giving flowers etc., which was mentioned earlier. Kuhanādīhīti (vibha. 861; vibha. aṭṭha. 861; mahāni. 87) means by these five things: scheming, flattery, hinting, disparaging, and seeking gain with gain. The determination of wrong livelihood.

The commentary on the explanation of the section on avoiding wrong livelihood is finished.

30. Vattaniddesavaṇṇanā

30. Commentary on the Section on Duties

213. Idāni āgantukavattādīni dassetuṃ “vatta”nti mātikāpadaṃ uddhaṭaṃ. Parikkhittassa (cūḷava. 356 ādayo; cūḷava. aṭṭha. 357 ādayo) vihārassa parikkhepaṃ, aparikkhittassa dvīhi leḍḍupātehi paricchinnaṭṭhānaṃ patvā upāhanaṃ omuñcitvā nīcaṃ katvā papphoṭetvā upāhanaṃ daṇḍakena gahetvā chattaṃ apanāmetvā sīsaṃ vivaritvā sīse cīvaraṃ khandhe karitvā sādhukaṃ ataramānena ārāmo pavisitabboti attho.

213. Now, to show the duties such as those of a visitor, the heading “vatta” is cited. For a monastery with an enclosure (cūḷava. 356 onwards; cūḷava. aṭṭha. 357 onwards), upon reaching the enclosure, or for one without an enclosure, upon reaching a place defined by two stone-throws, one should remove one’s sandals, lower them, shake them out, take the sandals with a stick, set aside the umbrella, uncover the head, place the robe over the shoulder, and enter the monastery carefully without haste; this is the meaning.

213. Now, in order to show the duties of a visiting monk and so on, the matrix term “vatta”ti (duty) is stated. The boundary for a vihara that is enclosed (cūḷava. 356 etc.; cūḷava. aṭṭha. 357 etc.) is the enclosing fence; for an unenclosed [vihara], reaching the area defined by two stone-throws, taking off the shoes, making them low, dusting the shoes, holding the shoes with a stick, removing the umbrella, uncovering the head, placing the robe from the head onto the shoulder, one should enter the monastery carefully and without rushing, is the meaning.

214. Puccheyya sayanāsananti “katamaṃ me senāsanaṃ pāpuṇāti, kiṃ ajjhāvutthaṃ vā anajjhāvutthaṃ vā”ti evaṃ pucchitabbanti attho.

214. Puccheyya sayanāsana means one should ask, “Which resting place is assigned to me? Is it occupied or unoccupied?”; this is the meaning.

214. Puccheyya sayanāsananti, one should ask thus: “Which dwelling place is assigned to me? Is it occupied or unoccupied?”, is the meaning.

215-6. Mañcapīṭhādidārubhaṇḍañca (cūḷava. 360; cūḷava. aṭṭha. 360) rajanabhājanādimattikābhaṇḍañca. Āpucchāti bhikkhussa vā sāmaṇerassa vā ārāmikassa vā “āvuso imaṃ jaggāhī”ti ārocetvāti attho. Aññathāti evaṃ akatvāti attho.

215-6. Wooden items like beds and seats (cūḷava. 360; cūḷava. aṭṭha. 360) and clay items like dye pots. Āpucchā means informing a bhikkhu, novice, or monastery attendant, “Friend, take care of this”; this is the meaning. Aññathā means without doing so; this is the meaning.

215-6. Wooden goods such as beds and stools, and clay goods such as dye-pots. Āpucchāti, means asking a bhikkhu, or a novice, or a monastery attendant, “Friend, please look after this”. Aññathāti, the meaning is, without doing so.

217-8. Vuḍḍhāgantukassāti ettha (cūḷava. 358 ādayo; cūḷava. aṭṭha. 359 ādayo) dūratova disvā yadi “vuḍḍho”ti jānāti, tasmiṃ anāgate eva āsanapaññāpanādivattaṃ kātabbanti attho. Pādodappabhutinti pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbanti attho. Pānīyena āpucchantena sace sakiṃ ānītaṃ pānīyaṃ sabbaṃ pivati, punapi āpucchitabbo eva. Paññapeti “etaṃ tumhākaṃ senāsanaṃ pāpuṇātī”ti evaṃ ācikkhitabbanti attho.

217-8. Vuḍḍhāgantukassa—here (cūḷava. 358 onwards; cūḷava. aṭṭha. 359 onwards), if one sees from afar and knows, “He is senior,” one should perform the duties such as preparing a seat even before he arrives; this is the meaning. Pādodappabhuti means water for the feet, a footstool, and a foot-wiping cloth should be provided; this is the meaning. When asking with drinking water, if he drinks all the water brought at once, he should be asked again. Paññape means one should indicate, “This resting place is assigned to you”; this is the meaning.

217-8. Vuḍḍhāgantukassāti, here (cūḷava. 358 etc.; cūḷava. aṭṭha. 359 etc.) if from afar one knows it is a senior monk, the duty of preparing the seat and so on, should be done before the monk even arrives, is the meaning. Pādodappabhutinti, means one should place down water for the feet, a footstool, and a foot-wiper. Asking with drinking water, if all the drinking water brought at one time is drunk, one should ask again. Paññapeti, one should inform thus: “This dwelling place is assigned to you”, is the meaning.

219-20. “Bhikkhācāragāmo ito dūre”ti vā “santike”ti vā “kālasseva piṇḍāya caritabba”nti vā “upaṭṭhāke caritabba”nti vā gocaro ācikkhitabbo. Agocaroti micchādiṭṭhikānaṃ vā gāmo, paricchinnabhikkhako vā gāmo, yattha ekassa vā dvinnaṃ vā bhikkhā dīyati, so ācikkhitabboti attho. Katikanti saṅghassa katikaṭṭhānaṃ. “Imaṃ kālaṃ pavisitabbaṃ, imaṃ kālaṃ nikkhamitabba”nti evaṃ pavesananikkhamanakālaṃ ācikkhitabbaṃ. Kesuci ṭhānesu amanussā vā vāḷā vā honti, tasmā evaṃ ācikkhitabbameva. Nisinnovāti idaṃ āpattiabhāvamattadīpakaṃ, uṭṭhahitvāpi sabbaṃ kātuṃ vaṭṭateva. Vattavinicchayo.

219-20. The alms-round village should be described: “The alms-round village is far from here,” or “It is near,” or “One should go for alms early,” or “One should attend to supporters.” Agocaro refers to a village of wrong-view holders, or a village with restricted alms, where alms are given to only one or two—this should be indicated; this is the meaning. Katika refers to a place agreed upon by the sangha. The time for entering and leaving should be indicated: “One should enter at this time, leave at this time”; this must be indicated. In some places, there are non-humans or wild animals, so it must be indicated accordingly. Nisinnovā indicates merely the absence of an offense; even standing up, all this may be done permissibly. This is the determination of duties.

219-20. “The alms-round village is far from here” or “it is near,” or “one should go for alms early in the morning,” or “one should go with attendants”—in this way, the suitable resort should be explained. Unsuitable resort means either a village of those with wrong views, or a village with a limited number of monks, where alms are given to only one or two monks; that should be explained. Agreement(Katika) means the place of agreement for the Saṅgha. “One should enter at this time; one should leave at this time”—in this way, the time of entering and leaving should be explained. In some places, there are non-humans or wild animals; therefore, it should be explained thus. Having sat down(Nisinnova)—this only indicates the absence of an offense; even after standing up, it is proper to do all. The determination of duty.

31. Vikappanāniddesavaṇṇanā

31. Explanation of the Section on Making Cloth Available

221. Sammukhāyāti (pāci. 374; pārā. aṭṭha. 2.469; kaṅkhā. aṭṭha. vikappanasikkhāpadavaṇṇanā) sammukhe ṭhitassāti attho. Byattassāti vikappanavidhānaṃ paccuddharaṇādividhānañca jānantassa. Abyatto pana “iminā mayhaṃ dinna”nti gahetvāpi gaccheyyāti attho. Ekassāti ekassa bhikkhussa.

221. Sammukhāya (pāci. 374; pārā. aṭṭha. 2.469; kaṅkhā. aṭṭha. vikappanasikkhāpadavaṇṇanā) means to one standing in person; this is the meaning. Byattassa refers to one who knows the procedure for assigning and revoking; this is the meaning. An unlearned one, however, may take it, saying, “This was given to me,” and depart; this is the meaning. Ekassa means to one bhikkhu; this is the meaning.

221. In the presence(Sammukhāyā) (pāci. 374; pārā. aṭṭha. 2.469; kaṅkhā. aṭṭha. vikappanasikkhāpadavaṇṇanā) means in the presence of one who is standing. Of a competent one(Byattassa) means of one who knows the procedure for making cloth available and the procedure for withdrawing it, etc. But an incompetent one might take it, thinking, “This was given by him to me,” and go away. To one(Ekassā) means to one monk.

222. Nidhetuṃvāti nidhetuṃ eva, nissaggiyaṃ na hotīti attho. Paribhuñjituṃ vā vissajjetuṃ vā adhiṭṭhātuṃ vā na vaṭṭatīti attho.

222. Nidhetuṃvā means only to store, and it does not become nissaggiya; this is the meaning. It is not permissible to use it, give it away, or determine it; this is the meaning.

222. To set it aside(Nidhetuṃvā) means only to set it aside; it does not become subject to relinquishment. It means it is not proper to consume it, to give it away, or to determine it.

224-5. Aparā sammukhā vāti sammukhā vikappanā evāti attho. Imā dve vikappanā attanā eva vikappetvā parena paccuddharāpitattā sammukhā vikappanā evāti vuttā.

224-5. Aparā sammukhā vā means only assigning in person; this is the meaning. These two assignments are called assigning in person because they are assigned by oneself and revoked by another.

224-5. Or other in presence(Aparā sammukhā vā) means making something available only in presence. These two methods of making available are said to be making available in presence only because, after having made it available oneself, one has it withdrawn by another.

227. Mittoti daḷhamitto. Sandiṭṭhoti diṭṭhamatto nātidaḷhamitto. “Itarena ca pubbe vuttanayena ’tisso bhikkhū’ti vā ’tissā bhikkhunī’ti vā vattabbaṃ. Puna tena ’ahaṃ tissassa bhikkhuno, tissāya bhikkhuniyā vā dammī’ti vikappetvā teneva ’tissassa bhikkhuno, tissāya bhikkhuniyā santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī’ti paccuddharitabba”nti evaṃ pāṭho gahetabbo.

227. Mitto refers to a firm friend. Sandiṭṭho refers to one merely seen, not a very firm friend. “And with the other, as previously stated, one should say, ‘Three bhikkhus’ or ‘Three bhikkhunis.’ Then he should assign it, saying, ‘I give it to the bhikkhu Tissa or the bhikkhuni Tissā,’ and with that, he should revoke it, saying, ‘Use, give away, or do as appropriate with what belongs to the bhikkhu Tissa or the bhikkhuni Tissā’”—this reading should be adopted.

227. Friend(Mitto) means a close friend. Acquaintance(Sandiṭṭho) means one who is seen, but is not a very close friend. ‘With the other, in the previously stated way “three bhikkhus” or “three bhikkhunīs” should be said. Again, by him, “I give to the bhikkhu Tissa, or to the bhikkhunī Tissā” should be made available, and by that same person, “The belonging of bhikkhu Tissa, or of bhikkhunī Tissā, use or dispose of it, or do with it as appropriate” should be withdrawn’ in this way, the text should be taken.

228. Dūrasantikattekatta-bahubhāvaṃ vijāniyāti ettha dūrattañca santikattañca ekattañca bahubhāvañca vijānitvāti attho.

228. Dūrasantikattekatta-bahubhāvaṃ vijāniyā means knowing farness, nearness, singularity, and plurality; this is the meaning.

228. One should know the distance, nearness, singularity, and plurality(Dūrasantikattekatta-bahubhāvaṃ vijāniyā) here means one should know, having understood the distance, nearness, singularity, and plurality.

229. “Dasāhaparamaṃ atirekacīvaraṃ dhāretabba”nti (pārā. 462) vuttattā “dasāhaṃ vā”ti vuttaṃ. “Cīvarakālasamayo nāma anatthate kathine vassānassa pacchimo māso, atthate kathine pañca māsā”ti (pārā. 649) vuttattā “māsamekaṃ vā pañca vā”ti vuttaṃ, māsaṃ vā ekaṃ pañca vā māseti attho. “Bhikkhuno paneva akālacīvaraṃ uppajjeyya, ākaṅkhamānena bhikkhunā paṭiggahetabbaṃ. Paṭiggahetvā khippameva kāretabbaṃ. No cassa pāripūri, māsaparamaṃ tena bhikkhunā taṃ cīvaraṃ nikkhipitabbaṃ ūnassa pāripūriyā satiyā paccāsāyā”ti (pārā. 499) vuttattā “paccāsā sati māsaka”nti vuttaṃ. Nuppādayatīti anadhiṭṭhitaṃ avikappitaṃ nissaggiṃ na janayatīti attho. Vikappanāvinicchayo.

229. As it is said, “An extra robe may be kept for a maximum of ten days” (pārā. 462), hence “dasāhaṃ vā” is stated. As it is said, “The time for robes is the last month of the rains when the kathina is not spread, and five months when the kathina is spread” (pārā. 649), hence “māsamekaṃ vā pañca vā” is stated, meaning one month or five months; this is the meaning. As it is said, “If an out-of-season robe arises for a bhikkhu, he may accept it if he wishes. Having accepted it, he should make it quickly. If it is not completed, that bhikkhu may keep that robe for a maximum of one month, with the expectation of completing the deficiency” (pārā. 499), hence “paccāsā sati māsaka” is stated. Nuppādayati means it does not generate a nissaggiya offense if undetermined or unassigned; this is the meaning. This is the determination of assigning.

229. Because it is said, “An extra robe should be kept for ten days at most” (pārā. 462), it is said, “or ten days”(dasāhaṃ vā). Because it is said, “The time for robe-making is the last month of the rainy season when the kaṭhina has not been spread, and five months when the kaṭhina has been spread” (pārā. 649), it is said, “or one month or five”(māsamekaṃ vā pañca vā), meaning one month or five months. Because it is said, “If a monk should obtain an out-of-season robe, the monk, if he desires, should accept it. Having accepted it, he should make it quickly. If it is not enough for him, that robe should be kept by that monk for a month at most, if there is hope for completing what is lacking.” (pārā. 499), it is said, “If there is hope, for a month”(paccāsā sati māsaka). It does not produce(Nuppādayati) means an undetermined, unmade-available thing does not generate a requisite-forfeiture. The determination of making available.

32. Nissayaniddesavaṇṇanā

32. Explanation of Section on Dependence

230. Byattassāti ettha kittāvatā byatto hotīti ce? Nissayamuccanakena pana sabbantimena dhammaparicchedena atthato ca byañjanato ca dve mātikā paguṇā vācuggatā kātabbā, pakkhadivasesu dhammassāvanatthāya suttantato cattāro bhāṇavārā, sampattānaṃ parisānaṃ parikathanatthāya andhakavindamahārāhulovādadhammakkhandhasadiso eko kathāmaggo, saṅghabhattamaṅgalāmaṅgalesu anumodanatthāya tisso anumodanā, uposathappavāraṇādivijānanatthaṃ kammākammavinicchayo , samaṇadhammakaraṇatthaṃ samādhivasena vā vipassanāvasena vā arahattapariyosānaṃ ekaṃ kammaṭṭhānaṃ ettakaṃ uggahetabbaṃ. Ettāvatā byatto nāma hoti cātudiso, itarathā abyatto.

230. Byattassa—here, how is one considered learned? With the final section of the Dhamma required for release from dependence, he should master two mātikās—both in meaning and wording—making them fluent in recitation. For hearing the Dhamma on half-monthly days, four bhāṇavāras from the discourses; for discussing with gathered assemblies, one path of discussion similar to Andhakavinda, Mahārāhulovāda, or Dhammakkhandha; for giving thanks at sangha meals or auspicious occasions, three thanksgivings; for understanding uposatha, pavāraṇā, and similar matters, the determination of acts and non-acts; for fulfilling the duties of a recluse, one meditation subject ending in arahantship, whether through concentration or insight—this much should be learned. By this, one is called learned and independent; otherwise, he is unlearned.

230. Of one who is competent(Byattassā)—if it is asked, “By how much is one competent?” with regards to the dismissal from dependence, then at the very least, with a grasp of the Dhamma in both meaning and letter, the two mātikās should be mastered and recited; four bhāṇavāras from the suttantas for listening to the Dhamma on the pakkha days; one discourse similar to Andhakavinda, Mahārāhulovāda, Dhammakkhandha for explaining to the assembled gathering; three thanksgivings for giving thanks at Saṅgha meals, auspicious and inauspicious occasions; the determination of proper and improper actions for knowing Uposatha, Pavāraṇā, etc.; one meditation subject ending in Arahantship, either through the method of tranquility or through the method of insight, for performing the duties of a recluse — this much should be learned. By this much, one is called competent and learned in the four directions; otherwise, he is incompetent.

231. Idāni nissayaggahaṇākāraṃ dassetuṃ “ekaṃsa”ntiādi vuttaṃ. Ettha (mahāva. 103) āyasmatoti āyasmantaṃ.

231. Now, to show the manner of taking dependence (nissaya), it is said, “ekaṃsa” and so forth. Here (mahāva. 103), “āyasmato” means “to the venerable.”

231. Now, in order to show the manner of taking dependence, the text beginning with “ekaṃsaṃ” is stated. Here (Mahāva. 103), āyasmato means “to the venerable one.”

232. Idāni paṭippassaddhividhānaṃ dassetuṃ “pakkante”tiādi vuttaṃ, “pañcimā, bhikkhave, nissayappaṭippassaddhiyo upajjhāyamhā. Upajjhāyo pakkanto vā hoti vibbhanto vā kālakato vā pakkhasaṅkanto vā āṇattiyeva pañcamī”ti (mahāva. 83), “chayimā, bhikkhave, nissayappaṭippassaddhiyo ācariyamhā. Ācariyo pakkanto vā hoti vibbhanto vā kālakato vā pakkhasaṅkanto vā āṇattiyeva pañcamī, upajjhāyena vā samodhānagato hotī”ti idaṃ pana ubhayaṃ idha dassitaṃ. Sace ācariyupajjhāyā sāmantavihāresupi aparikkhittesu leḍḍupātadvayabbhantare vasanti, nissayo na paṭippassambhati. Parikkhittesupi na paṭippassambhatīti eke. Ācariyā pana na icchanti. Kasmāti ce? Nissayaggahaṇappaṭippassaddhīnaṃ upacārasīmāya paricchinnattā. Leḍḍupātena upacārasīmāparicchedo pana aparikkhittesu eva labbhati, na parikkhittesu. Tasmā ācariyānaṃ vinicchayeva ṭhātabbaṃ.

232. Now, to show the procedure of the cessation of dependence, it is said, “pakkante” and so forth: “These five, bhikkhus, are the cessations of dependence from the preceptor (upajjhāya): the preceptor has departed, or has disrobed, or has passed away, or has changed faction, or, fifthly, by his own instruction” (mahāva. 83). “These six, bhikkhus, are the cessations of dependence from the teacher (ācariya): the teacher has departed, or has disrobed, or has passed away, or has changed faction, or, fifthly, by his own instruction, or has been reconciled with the preceptor.” Both of these are indicated here. If the teacher and preceptor reside in nearby monasteries, even those without enclosures, within two leḍḍupāta (a measure of distance), the dependence does not cease. Some say it does not cease even in enclosed ones. However, teachers do not agree. Why? Because the taking and cessation of dependence are delimited by the proximate boundary (upacārasīmā). The delimitation of the proximate boundary by leḍḍupāta is applicable only in unenclosed areas, not in enclosed ones. Therefore, one should abide by the judgment of the teachers.

232. Now, to show the method of cessation, the text starting with “pakkante” is said, “Monks, these are five cessations of dependence from a preceptor. The preceptor has departed, or has disrobed, or has passed away, or has joined another faction, or the fifth is by command” (Mahāva. 83), and “Monks, these are six cessations of dependence from a teacher. The teacher has departed, or disrobed, or passed away, or joined another faction, or the fifth is by command, or one has become joined through association with a preceptor.” However, both of these are presented here. If the teachers and preceptors live within the surrounding monasteries, in unenclosed areas, within two stone-throws, the dependence does not cease. Some say it also does not cease in enclosed areas. But the teachers do not desire this. Why is that? Because the taking of and ceasing of dependence are determined by the boundary of access. The determination of the boundary of access by a stone-throw, however, is only obtained in unenclosed areas, not in enclosed areas. Therefore, one should adhere to the determination of the teachers.

Pakkanteti ettha (mahāva. aṭṭha. 83) sace ācariyo antevāsikaṃ anāmantetvāva upacārasīmaṃ atikkamati, nissayo paṭippassambhati. Sace upacārasīmaṃ anatikkamitvāva nivattati, na paṭippassambhati. Ācariyaṃ anāmantetvā antevāsikassa gamanepi eseva nayo. Sace ācariyo katthaci gantukāmo antevāsikaṃ āpucchati, antevāsikopi “sādhu sādhū”ti sampaṭicchati, taṅkhaṇe eva paṭippassambhati. Evaṃ ācariyaṃ āpucchitvā antevāsikassa gamanepi. Dvīsupi antovihāreyeva ṭhitesu ācariyo vā antevāsikaṃ, antevāsiko vā ācariyaṃ anāpucchitvāva sace dve leḍḍupāte atikkamati, paṭippassambhati. Pakkhasaṅkante vā vibbhante vā kālakate vā taṅkhaṇeyeva paṭippassambhati . Āṇatti nāma nissayappaṇāmanā. Dassanasavanavasena duvidhaṃ samodhānaṃ.

Pakkante means here (mahāva. aṭṭha. 83), if the teacher crosses the proximate boundary (upacārasīmā) without informing the pupil (antevāsika), the dependence ceases. If he returns without crossing the proximate boundary, it does not cease. The same applies if the pupil departs without informing the teacher. If a teacher intending to go somewhere asks the pupil, and the pupil agrees with “Good, good,” it ceases at that moment. Likewise, if the pupil departs after asking the teacher. If both remain within the monastery and either the teacher or the pupil crosses two leḍḍupāta without informing the other, it ceases. If one changes faction, disrobes, or passes away, it ceases at that very moment. Āṇatti means the declaration of dependence. Samodhāna (reconciliation) is twofold: by seeing or hearing.

Pakkante, regarding this (Mahāva. Aṭṭha. 83), if a teacher departs beyond the boundary of access without informing his pupil, the dependence ceases. If he returns without having crossed the boundary of access, it does not cease. The same principle applies if the pupil departs without informing the teacher. If a teacher, wishing to go somewhere, asks permission of his pupil, and the pupil agrees with “sādhu, sādhu,” it ceases at that moment. The same applies when a pupil departs after asking permission from his teacher. If both remain within the monastery, and either the teacher or the pupil goes beyond two stone-throws without informing the other, it ceases. If [the teacher] has transferred to another faction, or disrobed, or passed away, it ceases at that very moment. Āṇatti is the dismissal of dependence. Samodhānaṃ is of two kinds, by way of seeing and hearing.

Such a person is called an shameless individual (alajjipuggala)” (pari. 359) –

Evaṃ vuttaṃ. “Na bhikkhave alajjinaṃ nissāya vatthabbaṃ. Yo vaseyya, āpatti dukkaṭassā”ti (mahāva. 120) hi vuttaṃ.

Thus it is said. “Bhikkhus, one should not reside dependent on a shameless person. Whoever does so commits an offense of wrong conduct (dukkata)” (mahāva. 120), it is said.

Thus it is said. “Monks, one should not live in dependence on a shameless person. Whoever lives [thus], there is an offense of wrong-doing” (Mahāva. 120), it is said.

234. “Anujānāmi, bhikkhave, addhānamaggappaṭipannena bhikkhunā nissayaṃ alabhamānena anissitena vatthu”nti (mahāva. 121) vuttattā “addhikassā”ti vuttaṃ. Gilānupaṭṭhākassa ca yācitassāti sambandho. “Anujānāmi, bhikkhave, gilānupaṭṭhākena bhikkhunā nissayaṃ alabhamānena yāciyamānena anissitena vatthu”nti (mahāva. 121) hi vuttaṃ. Sallakkhentena phāsukanti phāsuvihāraṃ sallakkhentena. Idaṃ pana parihāraṃ (mahāva. aṭṭha. 121) sotāpannādiariyasāvako vā thāmagatasamathavipassanālābhī vā bālaputhujjano vā na labhati. Yassa kho pana samathavipassanā taruṇā hoti, na thāmagatā, ayaṃ labhati. Asante nissayadāyake “yadā paṭirūpo nissayadāyako āgacchissati, tadā tassa nissāya vasissāmī”ti ābhogaṃ katvā yāva āsāḷhīpuṇṇamā, tāva vasituṃ labhati. Sace pana āsāḷhīmāse nissayadāyakaṃ na labhati, yattha atthi, tattha gantabbaṃ. Antovasse pana anissitena vatthuṃ na vaṭṭati. Sabhāge dāyake asante vasituṃ labbhatīti sabbapadesu yojanā kātabbā. Nissayavinicchayo.

234. “I allow, bhikkhus, a monk traveling on a journey, unable to find dependence, to reside without dependence” (mahāva. 121), hence it is said, “addhikassa”. This is connected with one attending to the sick and one who is requested. “I allow, bhikkhus, a monk attending to the sick, unable to find dependence, when requested, to reside without dependence” (mahāva. 121), it is said. Sallakkhentena phāsuka means “considering what is comfortable” (phāsuvihāra). However, this exemption (parihāra) (mahāva. aṭṭha. 121) is not obtained by a noble disciple such as a stream-enterer (sotāpanna), nor by one accomplished in steadfast calm and insight (samathavipassanā), nor by an ordinary uninstructed person (bālaputhujjana). But one whose calm and insight are nascent, not steadfast, obtains it. When there is no suitable giver of dependence, one may reflect, “When a suitable giver of dependence arrives, I will reside dependent on him,” and may reside thus until the full moon of Āsāḷhī. If no giver of dependence is found in the month of Āsāḷhī, one must go where one is available. During the rains retreat (vassa), however, residing without dependence is not permissible. It is allowable to reside when there is no compatible giver, and this applies to all cases. This is the determination of dependence.

234. Because it is said, “I allow, monks, a monk traveling on a road, not finding dependence, to dwell without dependence” (Mahāva. 121), therefore, “addhikassā” is said. And to one attending to the sick is connected “when requested”. “I allow, monks, a monk attending to the sick, not finding dependence, when requested, to dwell without dependence” (Mahāva. 121) thus it has been stated. Sallakkhentena phāsukaṃ means considering a comfortable dwelling. But, a stream-enterer and other noble disciples who are on the path to parihāra (Mahāva. Aṭṭha. 121), or an ordinary person who has attained stability in calm and insight, do not obtain this. However, one whose calm and insight are weak, not stable, this one obtains it. In the absence of someone to give dependence, “when a suitable giver of dependence arrives, then I will dwell in dependence on him,” having made a determination, he may dwell until the full moon of Āsāḷha. If, during the month of Āsāḷha, he does not find someone to give dependence, he should go to where one is available. However, during the rains-retreat, it is not suitable to dwell without dependence. In every place, when a suitable giver is absent, it is permissible to dwell, this should be considered. The determination of dependence.

33. Kāyabandhananiddesavaṇṇanā

33. Explanation of the Section on the Body-Belt

33. Commentary on the Section on the Waist-Band

235. Akāyabandhanoti kāyabandhanaṃ abandhitvāti attho. Tato paṭṭhāya cīvaraṃ pārupitabbaṃ, tato paṭṭhāya eva kāyabandhanaṃ bandhitabbaṃ. “Na bhikkhave akāyabandhanena gāmo pavisitabbo. Yo paviseyya, āpatti dukkaṭassā”ti (cūḷava. 278) hi vuttaṃ. Tatthevāsatiyā gatoti asatiyā gato yattha sarati, tattheva bandhitabbaṃ. Saritvā pana yāva na bandhati, tāva piṇḍāya carituṃ na vaṭṭati. Yadi antogāme sarati, kāyabandhane sati ekamante ṭhatvā bandhitabbaṃ, asati ce nikkhamitvā bandhitvā puna piṇḍāya pavisitabbanti vadanti.

235. Akāyabandhano means “not having fastened the body-belt.” From then on, the robe should be worn; from then on, the body-belt should be fastened. “Bhikkhus, one should not enter a village without a body-belt. Whoever enters commits an offense of wrong conduct (dukkata)” (cūḷava. 278), it is said. Tatthevāsatiyā gato means “gone there without mindfulness”; it should be fastened wherever one remembers. Until one remembers and fastens it, one should not go for alms. If one remembers inside the village, if a body-belt is available, it should be fastened standing aside; if not, one should leave, fasten it, and re-enter for alms, they say.

235. Akāyabandhanoti means not having fastened a waist-belt. From that point onwards, the robe should be worn, and only from that point onwards should the waist-belt be fastened. For it is said, “Monks, a village should not be entered without a waist-belt. Whoever enters, incurs an offense of wrong-doing (dukkaṭa)” (Cūḷava. 278). Tatthevāsatiyā gatoti, if one goes somewhere without it. wherever one remembers it, only there it should be worn, having remembered. But, until he fastens, it is not proper to go for alms. If he remembers within the village, if he has the waist-belt, he should stand to one side and fasten it; if he does not have it, he should go out, fasten it, and then re-enter for alms, they say.

236. “Anujānāmi, bhikkhave, dve kāyabandhanāni paṭṭikaṃ sūkarantaka”nti (cūḷava. 278) vuttattā “duvidha”nti vuttaṃ. Tattha sūkarantaṃ nāma kuñcikākosakā viya ante susiraṃ katvā koṭṭitaṃ. Rajju ca ekāti ekavaṭṭā rajju ca. Tadanulomikāti tesaṃ dvinnaṃ anulomikā.

236. “I allow, bhikkhus, two kinds of body-belts: the strap (paṭṭika) and the pig’s intestine (sūkarantaka)” (cūḷava. 278), hence it is said, “duvidha”. Here, sūkarantaṃ means something hollowed at the end and pounded, like the sheath of a key. Rajju ca ekā means “a single twisted cord.” Tadanulomikā means “conforming to those two.”

236. Because it is said, “I allow, monks, two kinds of waist-belts: a strip (paṭṭika) and a ‘pig’s intestine’ (sūkarantaka)” (Cūḷava. 278), “twofold” is said. Here, sūkarantaṃ (pig’s intestine) means a type made with a hole at the end, like a key-case, and notched. Rajju ca ekāti, a single-stranded cord. Tadanulomikāti, conforming to those two.

237. Macchakaṇḍakakhajjurī-pattā maṭṭhā ca paṭṭikāti ettha (cūḷava. aṭṭha. 278) ete macchakaṇṭakādayo maṭṭhā vikārarahitā paṭṭikā ca tadantogadhāti adhippāyo. Labbhā dasā catassoti ekāya vā dvīsu vā tīsu vā kathā eva natthīti adhippāyo, tato paraṃ na vaṭṭati. Antesūti ubhosu antesu. Guṇasuttakanti diguṇasuttakaṃ.

237. Macchakaṇḍakakhajjurī-pattā maṭṭhā ca paṭṭikā means here (cūḷava. aṭṭha. 278), fish-spines, date-palm leaves, and smooth straps without modification are included under “strap” (paṭṭikā). Labbhā dasā catasso means “up to four edges are permissible,” implying that one, two, or three are not an issue, but beyond that is not allowed. Antesū means “at both ends.” Guṇasuttaka means “a double-threaded cord.”

237. Macchakaṇḍakakhajjurī-pattā maṭṭhā ca paṭṭikāti, here (Cūḷava. aṭṭha. 278), it is meant that these fishbone and so forth, and polished strips, are included within that (category), without alteration. Labbhā dasā catassoti, the meaning is that there is no question of one, two, or three, beyond that is not allowed. Antesūti, at both ends. Guṇasuttakanti, a doubled thread.

239. Makaramukhādinti ādi-saddena deḍḍubhasīsaṃ gahitaṃ. Ubhanteti ubhosu antesu. Kassāti? Vidhassa. Ghaṭakāti ghaṭakato. Lekhāti lekhāya. Ghaṭakato ca lekhāya ca aññaṃ cittakaṃ na kappatīti attho.

239. Makaramukhādi means with the word ādi, “crocodile-mouth” includes “turtle-head.” Ubhante means “at both ends.” Of what? Of the strap. Ghaṭakā means “with a clasp.” Lekhā means “with a marking.” The meaning is that anything ornate with a clasp or marking is not permissible.

239. Makaramukhāditi, with the word ādi (and so on), the crocodile head is included. Ubhanteti, at both ends. Whose? Of the Vidha (a kind of belt?). Ghaṭakāti, from the knob. Lekhāti, by a line. The meaning is that any other design than a knob or a line is not allowable.

240. Deḍḍubhakanti (cūḷava. 278; cūḷava. aṭṭha. 278) udakasappasirasadisaṃ. Murajanti bahurajjuke ekato saṅkaḍḍhitvā ekāya rajjuyā paliveṭhetvā katarajju. Maddavīṇanti pāmaṅgasadisaṃ. Kalābukanti anekavaṭṭaṃ. Etāni pana sabbāni na kappanti. Dasāsu dve majjhimāti murajaṃ maddavīṇanti dve majjhimā eva. Kappareti kappantīti attho.

240. Deḍḍubhaka means (cūḷava. 278; cūḷava. aṭṭha. 278) “like the head of a water snake.” Muraja means “a cord made by twisting many strands together and wrapping them with a single cord.” Maddavīṇa means “like a soft lute-string.” Kalābuka means “with multiple twists.” All these are not permissible. Dasāsu dve majjhimā means “among the edges, two are moderate,” referring to muraja and maddavīṇa. Kappare means “are permissible.”

240. Deḍḍubhakanti (Cūḷava. 278; Cūḷava. aṭṭha. 278), resembling the head of a water snake. Murajanti, a cord made by gathering many strands together on one side and wrapping them with a single cord. Maddavīṇanti, resembling a pāmaṅga (?). Kalābukanti, many-stranded. But all these are not allowable. Dasāsu dve majjhimāti, the Muraja and Maddavīṇa are only intermediate. Kappareti, meaning they are allowable.

241. Gaṇṭhiyo cāpīti (cūḷava. 279) cīvaragaṇṭhiyopi. Veḷuādimayā kappantīti pasaṅgena vuttaṃ. Kāyabandhanavinicchayo.

241. Gaṇṭhiyo cāpī means (cūḷava. 279) “knots as well,” including robe-knots. Those made of bamboo and similar materials are permissible, mentioned incidentally. This is the determination of the body-belt.

241. Gaṇṭhiyo cāpīti (Cūḷava. 279), also robe-knots. It is mentioned incidentally that those made of bamboo, etc., are allowable. The determination of the waist-belt.

34. Pathavīniddesavaṇṇanā

34. Explanation of the Section on Earth

34. Commentary on the Section on Earth

242. Jātā (pāci. 86; pāci. aṭṭha. 86-88; kaṅkhā. aṭṭha. pathavīkhaṇanasikkhāpadavaṇṇanā) ajātāti duvidhā pathavīti attho. Idāni tadubhayaṃ dassetuṃ “suddhamattikapaṃsukā”tiādimāha. Tattha suddhamattikapaṃsukā ca adaḍḍhā ca bahumattikapaṃsukā ca cātumāsādhikovaṭṭhapaṃsumattikarāsi ca jātapathavīti sambandho. Ettha pana adaḍḍhāti uddhanapacanakumbhakārāvāpabhājanapacanādivasena tathā tathā adaḍḍhā. Ayaṃ pana visuṃ natthi, suddhapaṃsuādīsu aññatarāva veditabbā. Suddhapaṃsu suddhamattikā yebhuyyenapaṃsu yebhuyyenamattikā atirekacātumāsādhikovaṭṭhamattikāpaṃsupuñjā ca adaḍḍhā cāti ayaṃ sabbāpi jātapathavīti veditabbā.

242. Earth (pathavī) is twofold (pāci. 86; pāci. aṭṭha. 86-88; kaṅkhā. aṭṭha. pathavīkhaṇanasikkhāpadavaṇṇanā): “born” (jātā) and “unborn” (ajātā). Now, to show both, it is said, “suddhamattikapaṃsukā” and so forth. Here, pure clay and dust, unburnt, mostly clay and dust, and a heap of clay and dust rained on for more than four months are connected with “born earth” (jātapathavī). Here, adaḍḍhā means “unburnt” in the sense of not being burnt for ovens, cooking, pottery, or vessels; this is not separate but should be understood as one of the categories like pure dust. Pure dust, pure clay, mostly dust, mostly clay, and a heap of clay and dust rained on for more than four months, all unburnt, should be understood as jātapathavī.

242. Jātā (pāci. 86; pāci. aṭṭha. 86-88; kaṅkhā. aṭṭha. pathavīkhaṇanasikkhāpadavaṇṇanā) ajātāti, meaning two kind of earth. Now, to show both of those, he says “suddhamattikapaṃsukā” and so forth. Here, pure clay and dust, that which has not been burnt, that which has mostly clay and dust, and a pile of dust and clay that has been accumulated for more than four months, are connected with ‘produced earth’ (jātapathavī). Here, adaḍḍhā means that which has not been burnt in various ways, such as by heating in a furnace, a potter’s kiln, or for cooking vessels. This, however, is not separate, it should be understood as one of the pure dust, and so forth. Pure dust, pure clay, predominantly dust, predominantly clay, and a pile of clay and dust that has been accumulated for more than four months and is unburnt, all this should be understood as jātapathavī (produced earth).

243. Dutiyāti ajātapathavīti attho. Vuttarāsīti mattikarāsi ca paṃsurāsi ca cātumāsomavaṭṭhako ajātapathavīti attho.

243. Dutiyā means “the second,” i.e., unborn earth (ajātapathavī). Vuttarāsī means a heap of clay and a heap of dust not rained on for four months is ajātapathavī.

243. Dutiyāti, meaning ‘unproduced earth’ (ajātapathavī). Vuttarāsīti, meaning a pile of clay, a pile of dust, and that which has been accumulated for less than four months, is ajātapathavī (unproduced earth).

244. Idāni yebhuyyenamattikā yebhuyyenapaṃsukā yebhuyyenasakkharāti evaṃ vuttāsu kittāvatā yebhuyyatā hotīti taṃ dassetuṃ “dve bhāgā”tiādimāha. Tattha tīsu bhāgesu dve bhāgā mattikā yassā bhūmiyā, esā yebhuyyamattikāti sambandho. Upaḍḍhapaṃsuādayopi kappiyā eva akappiyabhāgassa anatirekato. “Yebhuyyenamattikā yebhuyyenapaṃsukā”ti (pāci. 86) hi vuttaṃ, na “upaḍḍhamattikā, upaḍḍhapaṃsukā”ti. Sesesupīti yebhuyyapaṃsukādīsupi.

244. Now, to show how much constitutes “mostly” in what was said as “mostly clay,” “mostly dust,” and “mostly gravel,” it is said, “dve bhāgā” and so forth. Here, in a piece of land with three parts, if two parts are clay, it is “mostly clay” (yebhuyyamattikā). Even half dust and so forth are permissible because the impermissible portion does not exceed. “Mostly clay, mostly dust” (pāci. 86) is said, not “half clay, half dust.” Sesesupī means “in the others too,” like mostly dust and so forth.

244. Now, regarding that which is said to be predominantly clay, predominantly dust, or predominantly gravel, to show how much constitutes predominance, he says “dve bhāgā” and so forth. Here, of three parts, two parts are clay in that soil; this is connected with ‘predominantly clay’. Half dust and so on are also allowable, since the unallowable portion is not exceeded. For it is said, “predominantly clay, predominantly dust” (Pāci. 86), not “half clay, half dust”. Sesesupīti, also in the case of predominantly dust and so forth.

245. Jātasaññissa pācittīti sambandho. Dveḷhassa vimatissa dukkaṭaṃ. Jāte ajātasaññissa anāpatti.

245. For one perceiving it as born earth (jātā), there is an offense of expiation (pācittiya). For one uncertain, it is an offense of wrong conduct (dukkata). For one perceiving born earth as unborn, there is no offense.

245. The connection is pācittiya for one who is aware. For one who is doubtful or uncertain, it is a dukkaṭa. For one who is unaware when it is produced, there is no offense.

246. Ekāyāṇattiyā ekāti sace sakiṃ āṇatto divasampi khaṇati, āṇāpakassa ekā evāti attho. Vācasoti vācāya vācāyāti attho.

246. Ekāyāṇattiyā ekā means if one is instructed once and digs even for a day, it is a single offense for the instructor. Vācaso means “by speech, by speech.”

246. Ekāyāṇattiyā ekāti, If, having been ordered once, he digs throughout the day, there is only one [offense] for the one who ordered it, this is the meaning. Vācasoti means with speech, by speech.

247. Ettha “jālehi aggi”nti vā vattuṃ na vaṭṭati. Aniyametvā pana “pokkharaṇiṃ khaṇa, pathaviṃ khaṇa, vāpiṃ khaṇa, āvāṭaṃ khaṇa, kandaṃ khaṇā”ti vattuṃ vaṭṭati.

247. Here, it is not permissible to say, “Burn it with fire.” However, without specifying, it is permissible to say, “Dig a lotus pond, dig the earth, dig a tank, dig a pit, dig a root.”

247. Here, it is not proper to say, even “kindle the fire.” But without specifying, it is permissible to say, “Dig a pond, dig the earth, dig a reservoir, dig a pit, dig up a root.”

248. Edisanti ettha aññampi evarūpaṃ kappiyavohāravacanaṃ vaṭṭatīti adhippāyo.

248. Edisa means here, other similar permissible expressions are also allowed.

248. Edisanti, the meaning here is that any other similar expression of allowable usage is also permissible.

249. Kopetuṃ labbhanti sambandho, ghaṭādīhi gahetuṃ sakkuṇeyyakaṃ ussiñcanīyakaddamaṃ.

249. It can be disturbed, meaning mud suitable for irrigation that can be taken with pots and the like.

249. The connection is, it is possible to move, ussiñcanīyakaddamaṃ, the scoopable mud that can be taken with pots, etc.

251-2. Udakasantike patiteti sambandho. Udake patitaṃ pana sabbakālaṃ kappiyameva, tasmā akappiyaṃ dassetuṃ “udakasantike”ti vuttaṃ. Pāsāṇe lagge raje ca navasoṇḍiyā patite raje cāti sambandho. Abbhokāsuṭṭhite vammike ca mattikākuṭṭe cāti attho, tathā etepi sabbe cātumāsādhikovaṭṭhā na kopetabbāti attho.

251-2. Fallen near water is the connection. What falls into water is always permissible; thus, to indicate what is impermissible, it is said, “udakasantike”. Dust stuck to a stone, dust fallen into a fresh ditch, dust on an open mound, and an anthill or clay wall are the meaning; all these, rained on for more than four months, should not be disturbed.

251-2. The connection is, causes to fall near water. But what has fallen into the water is allowable at all times; therefore, to show what is unallowable, “udakasantike” was said. The connection is, that which clings on rock, and on dust and dust fallen from a new ladle. Meaning, that on ant hills which has sprung in open air, and on the heaps of soil, and all these as well, not be disturbed, that has settled for more than four months, is the meaning.

253-5. Bhūmiṃ vikopayaṃ thambhādiṃ gaṇhituṃ na ca kappatīti sambandho. Dhārāyāti passāvadhārāya. Padaṃ dassessāmīti sambandho.

253-5. It is not permissible to take pillars and the like while disturbing the ground. Dhārāyā means “with a stream of urine.” I will show the footprint is the connection.

253-5. The connection is that disturbing the earth, it is not proper to take a pillar, etc. Dhārāyāti by a stream of urine. The connection is I will show a step.

257. Sekoti siñcanaṃ. Bhūmiyā allahatthaṃ ṭhapetvāti sambandho.

257. Seko means “sprinkling.” Placing a wet hand on the ground is the connection.

257. Sekoti sprinkling. The connection is, placing a wet hand on the ground.

258. Avase satīti hatthadāhādīsu āpadāsūti attho. Pathavīvinicchayo.

258. Avase satī means “when unavoidable,” such as in emergencies like burning hands. This is the determination of earth.

258. Avase satīti, means in emergencies such as hand-burning, etc. The determination of earth.

35. Parikkhāraniddesavaṇṇanā

35. Explanation of the Section on Requisites

35. Explanation of the Exposition on Requisites

259-260. Girikūṭanti makaradantakaṃ. Sibbituñca chindituñca na vaṭṭatīti sabbattha yojanā. Daṇḍeti chattadaṇḍe.

259-260. Girikūṭa means “crocodile-tooth.” It is not permissible to sew or cut it anywhere; this applies throughout. Daṇḍe means “on the staff of an umbrella.”

259-260. Girikūṭanti means with a point like a crocodile’s tooth. The construction in all cases is: It is not fitting to sew or cut. Daṇḍeti, on the staff of the umbrella.

261. Sibbituṃ vā pañjaraṃ vinandhituṃ vā thiratthaṃ chatte bandhituṃ daṇḍe lekhā vaṭṭatīti sambandho. Sace vuttappakāraṃ akappiyachattaṃ labhati, ghaṭakampi vāḷarūpampi chinditvā dhāretabbaṃ, lekhāpi ghaṃsetvā apanetabbā, suttakena vā daṇḍo veṭhetabbo.

261. For sewing or binding a cage firmly to the umbrella staff, a marking is permissible. If one obtains an impermissible umbrella as described, even a clasp or animal form should be cut off and held; the marking should be rubbed off or removed, or the staff wrapped with thread.

261. The connection is, it is allowable to make marks on the staff to sew, or to interweave the frame, or to tie on the umbrella for stability. If one obtains the aforementioned kind of unallowable umbrella, one should keep it having cut off even the component part, even the crocodile tooth-shape part; and the markings should also be rubbed off and removed, or the staff should be wrapped with thread.

262. Anuvātaṃ sandhāya “ante vā”ti vuttaṃ. Dvinnaṃ paṭṭānaṃ saṅghaṭitaṭṭhānaṃ sandhāya “paṭṭamukhe vāpī”ti vuttaṃ. Varakasīsākārena sibbanaṃ sandhāya “veṇikā”ti ca satapadākārena sibbanaṃ sandhāya “saṅkhalikāpi vā”ti ca vuttaṃ. Satapadisadisaṃ aññaṃ vā sūcivikāraṃ na kappati, pakatisūcikammameva vaṭṭatīti attho. Pāḷikaṇṇikaādikaṃ cīvare na ca kappatīti sambandho.

262. Referring to the wind direction, it is said, “ante vā”. Referring to the joint of two straps, it is said, “paṭṭamukhe vāpī”. Referring to sewing in the shape of a fine crest, it is said, “veṇikā”, and referring to sewing like a centipede, it is said, “saṅkhalikāpi vā”. Other modifications like a centipede shape are not permissible; only natural sewing is allowed. Ear-like flaps and the like on a robe are not permissible.

262. With reference to the border, “ante vā” was said. With reference to the place where two pieces of cloth join, “paṭṭamukhe vāpī” was said. With reference to sewing in the manner of an excellent knot, “veṇikā” and with reference to sewing in the shape of a centipede, “saṅkhalikāpi vā” was said. Other needlework similar to a centipede is not allowable; only ordinary needlework is permissible, this is the meaning. The connection is, that ear-like corners, etc., on a robe are not allowable.

263-4. Catukoṇāva (pārā. aṭṭha. 1.85) kappareti sambandho. Agghikanti agghiyaṃ cetiyasadisaṃ. Etthāti gaṇṭhipāsakapaṭṭe. Koṇasuttā ca pīḷakāti na kevalaṃ catukoṇā gaṇṭhikapāsakapaṭṭāva kappanti, atha kho duviññeyyā koṇasuttapīḷakā ca kappareti attho. Gandhaṃ telaṃ vāti gandhaṃ vā telaṃ vā.

263-4. Only quadrangular (catukoṇā) is permissible (pārā. aṭṭha. 1.85). Agghika means “like a stupa.” Etthā means “here,” on the strap with a knot or loop. Koṇasuttā ca pīḷakā means not only quadrangular straps with knots or loops are permissible, but also those with corner-threads and pellets that are hard to discern are permissible. Gandhaṃ telaṃ vā means “scent or oil.”

263-4. The connection is that he makes a four-cornered (pārā. aṭṭha. 1.85). Agghikanti, resembling a shrine on a stand. Etthāti, on the cloth strip for knots and loops. Koṇasuttā ca pīḷakāti, not only are four-cornered cloth strips for knots and loops allowable, but obscure corner threads and pressure pads are also allowable, is the meaning. Gandhaṃ telaṃ vāti, either scent or oil.

265. Rattanti (pārā. aṭṭha. 1.85) rajitaṃ. Aññena vāti muggarādinā vā. Katvāti ṭhapetvā. Pahāre na ca muṭṭhināti muṭṭhinā na pahāreyyāti attho.

265. Ratta means (pārā. aṭṭha. 1.85) “dyed.” Aññena vā means “or with something else,” like a hammer. Katvā means “having done.” Pahāre na ca muṭṭhinā means “one should not strike with a fist.”

265. Rattanti (pārā. aṭṭha. 1.85) dyed. Aññena vāti, or with a pestle, etc. Katvāti, having placed. Pahāre na ca muṭṭhināti, one should not strike with a fist, is the meaning.

266-7. Chattavaṭṭiyaṃ (pārā. aṭṭha. 1.85) lekhaṃ ṭhapetvā dhammakaraṇe lekhā na vaṭṭatīti sambandho. Kuñcikāya ca pipphale ca maṇikā ca pīḷakā ca na vaṭṭatīti sambandho. Tattha maṇikāti ekā eva vaṭṭamaṇikā. Pīḷakā muttarājisadisā bahū.

266-7. Except for a marking on an umbrella ring (chattavaṭṭiya) (pārā. aṭṭha. 1.85), a marking on a water-strainer is not permissible. A key, a fruit-stone, a single round gem (maṇikā), and multiple pellets (pīḷakā) like a row of pearls are not permissible. Here, maṇikā means “a single round gem,” and pīḷakā means “many, like a row of pearls.”

266-7. Having placed a marking on the umbrella staff (pārā. aṭṭha. 1.85), it is not allowable to place markings on a water-strainer, is the connection. Knobs, pimples, gems, and pressure pads are not allowable on a key, is the connection. Among them, maṇikāti are single, round knobs. Pīḷakā are many, resembling rows of urine.

268-9. Mālādyaraṇiyanti (pārā. aṭṭha. 1.85) araṇiyaṃ mālādi vaṇṇamaṭṭhaṃ na vaṭṭatīti sambandho. Evaṃ sabbattha. Tipusīsamaye pattamaṇḍale bhittikammañca na vaṭṭatīti attho. Hitvāti ṭhapetvā. Sūcisaṇḍāsako (pārā. aṭṭha. 1.85) nāma sūciṃ ḍaṃsāpetvā ghaṃsituṃ kato dārumayo. “Anujānāmi, bhikkhave, makaradantakaṃ chinditu”nti (cūḷava. 253) vuttattā pattamaṇḍale makaradantakaṃ vaṭṭati, aññaṃ bhittikammādivikārameva na vaṭṭati, tasmā girikūṭaṃ pattamaṇḍale ṭhapetvā avasese na vaṭṭatīti veditabbaṃ.

268-9. Mālādyaraṇiya means (pārā. aṭṭha. 1.85) garlands and the like on a spoke are not permissible in terms of decoration or smoothness; this applies everywhere. Likewise, wall designs on a bowl’s rim are not permissible during the three-metal season. Hitvā means “except.” Sūcisaṇḍāsako (pārā. aṭṭha. 1.85) means a wooden tool made to bite and rub a needle. “I allow, bhikkhus, a crocodile-tooth to cut” (cūḷava. 253), it is said; thus, a crocodile-tooth is permissible on a bowl’s rim, but other modifications like wall designs are not. Therefore, except for a crocodile-tooth on the bowl’s rim, the rest is not permissible.

268-9. Mālādyaraṇiyanti (pārā. aṭṭha. 1.85) means that garlands and the like, regarding color and form, are not allowable; this is the connection. Thus in all cases. It means that during the time of making tipusīsa, the patta-maṇḍala (bowl rim decoration) and the wall-painting are not allowable. Hitvāti means set aside. Sūcisaṇḍāsako (pārā. aṭṭha. 1.85) is the name for a wooden device crafted for piercing with a needle and pinching. Because it is said, “I allow, monks, a makaradantaka (a toothed rim-protector like crocodile teeth) to be fixed” (cūḷava. 253), a makaradantaka is allowable on the patta-maṇḍala; only other modifications like mural paintings, etc., are not allowable. Therefore, it should be understood that, setting aside a peak design on the bowl-rim, the rest is not allowable.

272. Senāsaneti (pārā. aṭṭha. 1.85) pāsādādisenāsaneti attho.

272. Senāsaneti (pārā. aṭṭha. 1.85) means, in dwelling places such as mansions, and so forth.

273. Pumitthirūparahitanti purisarūpaitthirūparahitanti attho. Parikkhāravinicchayo.

273. Pumitthirūparahita means “free from male or female forms.” This is the determination of requisites.

273. Pumitthirūparahitanti means devoid of male forms and female forms. Decision on requisites.

36. Bhesajjaniddesavaṇṇanā

36. Explanation of the Section on Medicines

274-5. Sahadhamminaṃ labbhaṃ bhesajjakaraṇanti sambandho. Na kevalaṃ pañcannaṃ sahadhammikānaṃyeva bhikkhācariyaviññattisakehi bhesajjakaraṇaṃ labbhati, atha kho aparesampi pañcannaṃ labbhati, te dassento “pitūna”ntiādimāha. Pitūnanti mātāpitūnanti attho. Ye mātāpitaro jagganti upaṭṭhahanti, te tadupaṭṭhākā nāma. Bhikkhuṃ eva nissāya jīvanto bhikkhunissitako nāma. Pabbajjāpekkho “bhaṇḍū”ti vuccati.

274-5. Medicine-making is permissible for those united in the Dhamma; this is the connection. Not only for the five united in the Dhamma—those requesting alms, teaching, or informing—is medicine-making permissible, but also for five others. To show them, it is said, “pitūna” and so forth. Pitūna means “parents,” i.e., mother and father. Those who nurture and attend to parents are called tadupaṭṭhākā. One who lives dependent on a bhikkhu is called bhikkhunissitako. One aspiring to ordination is called “bhaṇḍu”.

274-5. The connection is that it is proper to prepare medicine for those following the same Dhamma. Not only for the five sahadhammika (those following the same Dhamma - monks, nuns, sikkhamānās, male novices, female novices) is it permissible to prepare medicine through the assets of the bhikkhācariya (preceptor’s teaching) and personal requests, but also for another five it is permissible. Showing these, he says “pitūna” and so forth. Pitūnanti means mother and father. Those who care for and attend to their mother and father are called tadupaṭṭhākā. One who lives relying on the monk is named bhikkhunissitako. One desiring to go forth (pabbajjā) is called “bhaṇḍū”.

276. Aparesampi dasannaṃ kātuṃ vaṭṭati, te dassetuṃ “mahācūḷapitā”tiādimāha. Ettha (pārā. aṭṭha. 2.185-187) pana mahāpitā cūḷapitā mahāmātā cūḷamātā mahābhātā cūḷabhātā mahābhaginī cūḷabhaginīti imehi aṭṭhahi ādi-saddena pitubhaginiñca mātubhātikañca gahetvā dasa. Etesaṃ pana sakena bhesajjena kātabbaṃ. Attaniye ca asatīti pāṭhaseso.

276. It is permissible to do so for ten others as well; to show them, it is said, “mahācūḷapitā” and so forth. Here (pārā. aṭṭha. 2.185-187), with grandfather, great-uncle, grandmother, great-aunt, paternal uncle, paternal younger uncle, paternal aunt, and maternal aunt, the word ādi includes maternal uncle and maternal aunt, making ten. For these, it should be done with their own medicine. The remainder of the text reads “and when there is no personal property.”

276. For another ten, it is permissible to do it; to show them, he says “mahācūḷapitā” and so forth. Here (pārā. aṭṭha. 2.185-187), however, with the word “aṭṭhahi” (eight) starting with mahāpitā (paternal grandfather), cūḷapitā (paternal uncle), mahāmātā (maternal grandmother), cūḷamātā (maternal aunt), mahābhātā (elder brother), cūḷabhātā (younger brother), mahābhaginī (elder sister), cūḷabhaginī (younger sister) are ten persons when adding father’s sister and mother’s brother. However, for these, medicine should be prepared with one’s own funds. The remainder of the text is, attaniye ca asati (and when one’s own are not available).

277. Na kevalañca etesaṃ dasannaṃ, imehi sambandhānaṃ puttanattādīnaṃ yāvasattamā kulaparivaṭṭā kātuṃ vaṭṭatīti dassanatthaṃ “kuladūsanā”tiādimāha. Aññopi (pārā. aṭṭha. 2.285-287) yo āgantuko vā coro vā yuddhaparājito vā issaro ñātakehi pariccatto vā gamiyamanusso vā gilāno hutvā vihāraṃ pavisati, sabbesampi apaccāsīsantena bhesajjaṃ kātabbaṃ.

277. Not only for these ten, but it is permissible to do so for their relatives—sons, grandsons, and so forth—up to the seventh generation of the family circle. To show this, it is said, “kuladūsanā” and so forth. Also (pārā. aṭṭha. 2.285-287), for a visitor, a thief, one defeated in battle, a ruler abandoned by relatives, a traveler, or a sick person entering a monastery, medicine should be provided without expectation of reward.

277. And not only for these ten, showing that it is allowable for the children, grandchildren, and other relatives of these relations up to the seventh generation of the family line, he said “kuladūsanā”, and so forth. (pārā. aṭṭha. 2.285-287) Whether another is a visitor, a thief, one defeated in war, a ruler, someone abandoned by relatives, or a traveler, whoever becomes ill and enters the monastery, medicine should be made for all of them without expectation of return.

278. Mātā (pārā. aṭṭha. 2.185-187) pitā tadupaṭṭhāko bhikkhunissitako paṇḍupalāso veyyāvaccakaroti imesaṃ channaṃ anāmaṭṭhapiṇḍapāto avāritoti attho. Kiñca bhiyyo – dāmarikacorassa ca issariyassa ca dātumavāritoti attho.

278. Mother (pārā. aṭṭha. 2.185-187), father, their attendant, one dependent on a bhikkhu, a novice monk (paṇḍupalāsa), and a helper—these six may receive unasked-for alms without restriction. Furthermore, alms may be given unrestrictedly to a young thief or a ruler.

278. Mother (pārā. aṭṭha. 2.185-187), father, their attendant, one who relies on the monk, paṇḍupalāso (jaundiced person), and attendant – for these six, even anāmaṭṭhapiṇḍapāta (food that has not been formally offered) is not forbidden. Moreover – it is also not forbidden to give to a violent robber and a ruler.

279. Tesanti (pārā. aṭṭha. 2.185-187) gahaṭṭhānaṃ. Sāsanogadhanti ratanaparittaāṭānāṭiyaparittādiparittaṃ bhaṇitabbanti attho.

279. Tesa means (pārā. aṭṭha. 2.185-187) “of householders.” Sāsanogadha means protective chants like the Ratana Paritta or Āṭānāṭiya Paritta should be recited.

279. Tesanti (pārā. aṭṭha. 2.185-187) of the householders. Sāsanogadhanti means to recite protective chants like Ratanaparitta, Āṭānāṭiyaparitta.

280. “Āgantvā (pārā. aṭṭha. 2.185-187) sīlaṃ detu, dhammañca parittañca bhāsatū”ti kenaci pesitoti sambandho. Dātuṃ vattunti sīlaṃ dātuṃ, dhammañca parittañca vattuṃ labbhatīti attho. Bhesajjavinicchayo.

280. “Having come (pārā. aṭṭha. 2.185-187), let him give the precepts, speak the Dhamma, and recite protective chants,” sent by someone; this is the connection. Dātuṃ vattu means it is permissible to give the precepts, speak the Dhamma, and recite protective chants. This is the determination of medicines.

280. The connection is that someone sent says, “Come (pārā. aṭṭha. 2.185-187), give the precepts, and recite the Dhamma and protective chants”. Dātuṃ vattunti means it is permissible to give the precepts, and to recite the Dhamma and protective chants. Decision on medicines.

37. Uggahaniddesavaṇṇanā

37. Explanation of the Section on Acceptance

37. Explanation of the section on learning

281. Dasabhedampīti sace kenaci heṭṭhā dassitaṃ dasavidhaṃ ratanaṃ ānetvā “idaṃ saṅghassa vā cetiyassa vā navakammassa vā aññapuggalassa vā suttantikagaṇassa vā dammī”ti vutte “sādhū”ti sampaṭicchantassa dukkaṭaṃ hotīti attho.

281. Dasabhedampī means if someone brings the ten kinds of treasures mentioned earlier and says, “I give this to the Sangha, a stupa, new construction, another person, or a group of reciters,” and one agrees with “Good,” it is an offense of wrong conduct (dukkata).

281. Dasabhedampīti If someone, having brought the ten kinds of jewels mentioned below, says, “I give this to the Saṅgha, or to the cetiya, or for new construction, or to another individual, or to a group studying the suttas,” for one who accepts it saying “It is well,” there is a dukkaṭa offense.

282-3. Tesu dasavidhesu ratanesūti attho. Dvīsūti rajatajātarūpesu. Gaṇasaṅghapuggale (pārā. aṭṭha. 2.538-539) anāmasitvā “idaṃ hiraññasuvaṇṇaṃ cetiyassa dammi, navakammassa dammī”ti vutte na paṭikkhipeti attho. Kiṃ kātabbanti ce? Taṃ dassetuṃ “vade”tiādi vuttaṃ. “Ime evaṃ vadantī”ti kappiyakārānaṃ ācikkhitabbanti attho.

282-3. Among those ten kinds of treasures; this is the meaning. Dvīsū means “in two,” silver and gold. Without specifying the group, Sangha, or individual (pārā. aṭṭha. 2.538-539), if one says, “I give this gold and silver to a stupa, to new construction,” it is not rejected. What should be done? To show this, it is said, “vade” and so forth. “They say this,” it should be explained to those making it permissible (kappiyakāra).

282-3. Tesu dasavidhesu ratanesūti means among those ten kinds of jewels. Dvīsūti means in silver and gold. Without addressing the group, Sangha, or individual (pārā. aṭṭha. 2.538-539) and having said, “I give this gold and silver to the cetiya, I give it for new work,” it means that he does not reject it. If it is asked, “What should be done?” To show that, it is said, “vade” and so forth. It means, “Those who say thus should inform the kappiyakārakas.”

284. Na kevalaṃ hiraññasuvaṇṇādikameva, aññampi khettavatthādikaṃ akappiyaṃ na sampaṭicchitabbanti taṃ dassetuṃ “khettaṃ vatthu”ntiādimāha. Dāsapasuādikaṃ dāsapasvādikaṃ. Sace hi koci “mayhaṃ sassasampādakaṃ mahātaḷākaṃ atthi, taṃ saṅghassa dammī”ti vadati, tañce saṅgho sampaṭicchati. Paṭiggahaṇepi paribhogepi āpattiyeva. Evaṃ sesesupi.

284. Not only gold and silver but also other impermissible things like fields and land should not be accepted; to show this, it is said, “khettaṃ vatthu” and so forth. Dāsapasvādikaṃ means “slaves, cattle, and the like.” If someone says, “I have a great lake that produces crops; I give it to the Sangha,” and the Sangha accepts it, there is an offense both in accepting and using it. Likewise with the rest.

284. It is not only gold, silver, etc., but also other unsuitable things such as fields and residences that should not be accepted - to show this, it is said, “khettaṃ vatthu” and so on. Dāsapasvādikaṃ is slaves, livestock, and so on. Indeed, if someone says, “I have a large lake that produces crops for me; I give it to the Sangha,” and the Sangha accepts it, there is an offense both in accepting and in using it. The same applies to the rest.

Kappiyena kamena gaṇheyyāti sambandho. “Khettaṃ dammī”ti vutte “na vaṭṭatī”ti paṭikkhipitvā “ito cattāro paccaye paribhuñjathā”ti vā “catupaccayaparibhogatthāya dammī”ti vā vadati ce, gahetabbaṃ. Vatthumhipi eseva nayo. “Taḷākaṃ dammī”ti vutte paṭikkhipitvā “cattāro paccaye paribhuñjathā”ti vā “saṅgho udakaṃ paribhuñjissati, bhaṇḍakaṃ dhovissatī”ti vā ādinā nayena vutte sampaṭicchitabbaṃ. “Dāsaṃ dammī”ti vutte paṭikkhipitvā “ārāmikaṃ, veyyāvaccakaraṃ, kappiyakārakaṃ dammī”ti vutte sampaṭicchitabbaṃ. “Gomahiṃsaajeḷakādayo dammī”ti vutte paṭikkhipitvā “pañcagorasaparibhogatthāyā”ti vutte sampaṭicchitabbaṃ. Edisaṃ gahaṇaṃ sandhāya “paṭikkhipitvā gaṇheyyā”ti vuttaṃ.

One should accept it in a permissible manner; this is the connection. If one says, “I give a field,” it should be rejected with “It is not permissible,” but if he says, “Use it for the four requisites” or “I give it for the use of the four requisites,” it may be accepted. The same applies to land. If one says, “I give a lake,” it should be rejected, but if he says, “Use it for the four requisites” or “The Sangha will use the water and wash utensils,” it may be accepted accordingly. If one says, “I give a slave,” it should be rejected, but if he says, “I give a gardener, a helper, a permissible assistant,” it may be accepted. If one says, “I give cows, buffaloes, goats, and so forth,” it should be rejected, but if he says, “For the use of the five products of cows,” it may be accepted. Referring to such acceptance, it is said, “paṭikkhipitvā gaṇheyyā”.

The connection is that one should take it according to the proper procedure. If one is told, “I give a field,” after refusing, saying, “It is not allowable,” if one says, “Use the four requisites from this,” or, “I give it for the purpose of enjoying the four requisites,” it should be accepted. The same principle applies to a dwelling (vatthu). If one is told, “I give a lake,” after refusing, if one says, “Use the four requisites,” or, “The Sangha will use the water, will wash utensils,” or in a similar manner, it should be accepted. If one is told, “I give a slave,” after refusing, if one says, “I give a monastery attendant, a helper, a kappiyakāraka,” it should be accepted. If one is told, “I give cows, buffaloes, goats, sheep, etc.,” after refusing, if one says, “For the enjoyment of the five products of the cow,” it should be accepted. Referring to such an acceptance, it is said, “paṭikkhipitvā gaṇheyyā” (having refused, one may accept).

285-6. Navamātikakedārataḷākakiriyā (pārā. aṭṭha. 2.238-239) ca anave pubbe kappiyavohārena paṭikkhipitvā gahitataḷāke mattikuddharaṇañca bhinnaṭṭhāne pāḷibandho ca dubbalaṭṭhāne āḷiyā thirakāro ca anave kedāre purāṇabhāgato atirekabhāgaggahaṇañca nave kedāre aparicchinnabhāge “sasse detha ettake”ti kahāpaṇuṭṭhāpanañcāpīti idaṃ sabbaṃ bhikkhussa kātuṃ na vaṭṭati. Sace karoti, evamādikaṃ sabbesampi akappiyanti attho.

285-6. Navamātikakedārataḷākakiriyā (pārā. aṭṭha. 2.238-239) ca anave, and in a lake previously accepted permissibly, mattikuddharaṇa (removing clay), repairing breaches (pāḷibandho), strengthening weak spots with stakes (āḷiyā thirakāro ca anave), taking excess portions from old sections of a field (atirekabhāgaggahaṇa), and in a new field with undefined portions, saying “sasse detha ettake” and raising money (kahāpaṇuṭṭhāpana)—all this a bhikkhu should not do. If he does, all such actions are impermissible (akappiya).

285-6. Navamātikakedārataḷākakiriyā (pārā. aṭṭha. 2.238-239) ca anave, mattikuddharaṇa (digging up earth) in a previously accepted lake with allowable practice and bandho (constructing an embankment) where it has been breached, and āḷiyā thirakāro (strengthening of the embankment) where it is weak, and atirekabhāgaggahaṇa (taking a greater share) from the old portion of the anave (un-new) field and kahāpaṇuṭṭhāpanañcā (setting up kahāpaṇas, i.e. asking for cash) “sasse detha ettake” (give this much for crops) in the nave (new field), in an undefined part, all of this is not allowable for a bhikkhu to do. If he does, all such things are sabbesampi akappiya (unallowable for all), it means.

287-9. Idāni taṃyeva akappiyaṃ dassetuṃ “avatvā”tiādi vuttaṃ. Tassattho (pārā. aṭṭha. 2.238-239) – yo pana “kasa, vappa” iccādikaṃ avatvā “ettikāya bhūmiyā ettako bhāgo deyyo”ti bhūmiṃ vā patiṭṭhāpeti, “ettake bhūmibhāge sassaṃ kataṃ, ettakaṃ gaṇhathā”ti kassake vadante pamāṇagaṇhanatthaṃ daṇḍarajjubhi minati, khale ṭhatvā rakkhaṇādīni karoti, tasseva akappiyanti.

287-9. Now, to show that very impermissible thing, it is said, “avatvā” and so forth. Its meaning (pārā. aṭṭha. 2.238-239) is: one who, without saying “Plough, sow,” etc., designates land saying, “This much portion of this much land should be given,” or when farmers say, “This much crop was made on this much land; take this much,” measures it with sticks and ropes for calculation, or stands in the threshing floor guarding it—all this is impermissible for him.

287-9. Now, to show that very unallowable thing, it is said, “avatvā” and so forth. Its meaning is (pārā. aṭṭha. 2.238-239): whoever establishes land, saying, “So much land should be given as a share,” without saying, “Plow, sow,” etc., or measures with a measuring stick and rope to determine the amount, when the cultivators say, “Crops have been grown on this much land; take this much,” or stays in the threshing floor and performs guarding, etc., that is unallowable for him.

290. Bhaṇḍāgārikasīsena pitusantakampi sace paṭisāmeyya, pācittiyanti attho.

290. If one manages even one’s father’s property under the guise of a storekeeper, it is an offense of expiation (pācittiya).

290. It means that if one were to store even a father’s possession as entrusted to the storekeeper, it is a pācittiya.

291-2. Pitūnanti mātāpitūnaṃ. Sāṭakādikappiyaṃ vatthuṃ. “Paṭisāmetvā dehī”ti vutteti sambandho. Pātetvāna gate yasmā ajjhārāmasikkhāpadavasena (pāci. 505-506) palibodho, tasmā gopituṃ labbhanti attho.

291-2. Pitūna means “of parents.” A permissible item like a robe is vatthuṃ. “Manage it and give it,” it is said; this is the connection. Since there is an obstruction under the monastery training rule (ajjhārāmasikkhāpada) (pāci. 505-506) when it falls and departs, it may be protected.

291-2. Pitūnanti means of parents. Vatthuṃ means suitable sāṭaka cloth and others. The connection is that having been told, “Store it and give it.” Since after wandering and going, due to the ajjhārāmasikkhāpada (pāci. 505-506), the impediment is made, therefore it means that it can be guarded.

293-4. Sakaṃ vāsiādiparikkhāranti attho. Idaṃ ṭhānaṃ guttanti dassetabbaṃ. “Ettha ṭhapethā”ti pana na vattabbaṃ.

293-4. Sakaṃ means one’s own requisites like a razor; this is the meaning. It should be indicated that this place is secure. However, one should not say, “Place it here.”

293-4. Sakaṃ means one’s own, such as a knife and other implements. This place should be shown as protected. But one should not say, “Place it here.”

295. Ettha “añño koci na pavisati, bhikkhūhi vā sāmaṇerehi vā gahitaṃ bhavissatī”ti saṅkantīti attho. Vatthumhīti alaṅkārādivatthumhīti attho. Tādiseti yādise vatthumhi naṭṭhe āsaṅkā hoti, tādise vatthumhi naṭṭheti sambandho.

295. Here, saṅkantī means “it is assumed that no one else enters, and it might have been taken by bhikkhus or novices.” Vatthumhī means “regarding items” like ornaments. Tādise means “in such an item where there is suspicion of loss, when it is lost”; this is the connection.

295. Here, it means saṅkantī (suspecting), thinking, “No one else enters; it must have been taken by bhikkhus or novices.” Vatthumhīti means in a thing like ornaments. Tādiseti means that it is connected with a situation of missing, where there would be doubt, it means that it connects to that kind of item being missing.

296. Idāni asaṅkitabbaṭṭhānaṃ dassetuṃ “vihārāvasathassanto”tiādimāha. Vihārassa ca gharassa cāti attho. Ratananti dasavidhaṃ ratanaṃ. Ratnasammatanti sāṭakaveṭhanādikaṃ. Gahetvānāti kappiyakārake asati attanāpi gahetvāna nikkhipeyyāti attho. Maggeraññepīti maggepi araññepi. Tādiseti “bhikkhūhi gahitaṃ bhavissatī”ti āsaṅkitabbaṭṭhāne. Patirūpaṃ karīyatīti magge vā araññe vā tādisaṃ bhaṇḍaṃ passitvā maggā okkamma nisīditabbaṃ, sāmikesu āgatesu taṃ ṭhānaṃ ācikkhitabbaṃ. Sace sāmike na passati, ratanasammataṃ paṃsukūlaṃ gahetabbaṃ. Ratanañce hoti, tuṇhībhūtena gantabbanti attho. Ayaṃ maggāraññakesu paṭipatti. Vihārāvasathānaṃ pana anto tādisaṃ disvā bhaṇḍakaṃ muñcitvā “ettha ettakā kahāpaṇā”tiādinā nayena rūpena vā lañchanāya vā pilotikāya vā saññāṇaṃ katvā nikkhipitabbaṃ, tato pakkamantena patirūpānaṃ bhikkhūnaṃ ācikkhitabbaṃ. Uggahavinicchayo.

296. Now, to show the places where suspicion does not arise, it is said, “vihārāvasathassanto” and so forth. The meaning is “within a monastery or a house.” Ratana refers to the ten kinds of treasures. Ratnasammata refers to things like cloth or wrapping materials. Gahetvāna means that in the absence of a steward, one may take it oneself and set it aside—this is the meaning. Maggeraññepī means “on the path or in the wilderness.” Tādise refers to a place where one might suspect, “This must have been taken by monks.” Patirūpaṃ karīyati means that upon seeing such goods on the path or in the wilderness, one should step off the path and sit down; when the owners arrive, that place should be pointed out to them. If one does not see the owners, items deemed as treasures (ratnasammata) should be taken as paṃsukūla (discarded goods). If it is a treasure (ratana), one should proceed silently—this is the meaning. This is the conduct regarding paths and wilderness areas. However, within monasteries or houses, upon seeing such items, one should release the goods and mark them by saying, “Here are so many kahāpaṇas,” or by means of silver, a seal, or cloth, and set them aside. Then, when departing, it should be reported to suitable monks. This is the determination of taking.

296. Now, in order to show the places where one should not be suspicious, he says “vihārāvasathassanto” and so on. It means both of the monastery (vihāra) and of the dwelling (residence). Ratana means the ten kinds of jewels. Ratnasammata means items such as cloth and turbans. Gahetvānā means that if there is no kappiyakāraka (allowable-maker), one may even take it and deposit it oneself. Maggeraññepī means both on the road and in the wilderness, as well. Tādise means in a place that should evoke suspicion, [thinking] “it might have been taken by monks”. Patirūpaṃ karīyatī means, having seen such an item on the road or in the wilderness, one should step off the path and sit down; when the owners arrive, one should inform them of that place. If one does not see the owners, a rag considered a jewel (ratanasammata) should be taken as a paṃsukūla (rag-robe). If it is a jewel, one should go silently. This is the practice on roads and in wildernesses. But inside monasteries and dwellings, having seen such an item, one should leave it and mark a sign as to its content, saying “here are so many kahāpaṇas,” and so forth, indicating the form, marking, or cloth, and then deposit the item; and then, upon leaving, one should inform suitable monks. The ascertainment for learning is [thus done].

38. Kuladūsananiddesavaṇṇanā

38. Explanation of the Section on Corrupting Families

297. “Kulāni dūseti pupphena vā phalena vā cuṇṇena vā mattikāya vā dantakaṭṭhena vā veḷuyā vā vejjikāya vā jaṅghapesaniyena vā”ti (pārā. 437) vuttattā tāni aṭṭha vatthūni dassetuṃ “puppha”ntiādimāha. Imāya micchāpaṭipattiyā kulānaṃ aññesu sīlavantesu pasādaṃ dūseti vināsetīti kuladūsanaṃ dukkaṭaṃ āpajjati. Taṃ pana attano santake ca parasantake ca veditabbaṃ.

297. Since it is said, “He corrupts families with flowers, fruits, powder, clay, tooth-stick, bamboo, medical treatment, or a message sent by leg” (pārā. 437), to indicate these eight items, it begins with “puppha” and so forth. Through this wrong conduct, he corrupts and destroys the confidence that families have in other virtuous individuals; thus, he commits the offense of kuladūsanaṃ dukkaṭaṃ (corrupting families, a minor offense). This should be understood as applying to both his own property and that of others.

297. Because it is said, “He corrupts families with a flower, or with a fruit, or with powder, or with clay, or with a tooth-stick, or with bamboo, or with medical treatment, or with running errands” (pārā. 437), in order to show those eight items, he says “puppha” and so on. By this wrong practice, he corrupts (dūseti), destroys the faith (pasāda) of families in other virtuous ones; therefore, he incurs a dukkaṭa (offense) [called] corrupting a family. That [offense], however, should be understood as applying both to one’s own property and to the property of others.

298. Idāni imesu vatthūsu na kevalaṃ kuladūsanadukkaṭameva āpajjati, thullaccayādīnipi āpajjatīti dassetuṃ “thullaccaya”ntiādimāha. Saṅghikaṃ garubhaṇḍaṃ issarena dentassa thullaccayanti sambandho. Senāsanatthāya niyamitaṃ pana pupphādi garubhaṇḍaṃ hoti. Saṅghassa vā aññassa vā santakaṃ theyyacittena dentassa dukkaṭādīni hontīti pāṭhaseso, tassa bhaṇḍassa agghavasena dukkaṭathullaccayapārājikāni hontīti attho.

298. Now, to show that in these matters one incurs not only the minor offense of corrupting families but also grave offenses like thullaccaya, it begins with “thullaccaya” and so forth. The connection is: giving a heavy object belonging to the Saṅgha out of envy incurs a thullaccaya (grave offense). Flowers and the like designated for lodgings are considered heavy objects. The remaining text implies that giving property belonging to the Saṅgha or another person with a mind of theft incurs offenses such as dukkaṭa, and depending on the value of the goods, it results in dukkaṭa, thullaccaya, or pārājika (defeat)—this is the meaning.

298. Now, in order to show that with these items, not only the dukkaṭa of corrupting a family is incurred, but also thullaccaya and other [offenses] are incurred, he says “thullaccaya” and so on. The connection is: giving Sangha property that is heavy (garubhaṇḍa), with ownership intention, constitutes thullaccaya. Flower, etc., designated for the purpose of lodgings is heavy (garubhaṇḍa) property. The rest of the passage means, giving what belongs to the Sangha or to another with a mind of theft incurs a dukkaṭa and other [offenses]; depending on the value of that item, the offenses incurred are dukkaṭa, thullaccaya, and pārājika.

299-300. Sabbathāti (pārā. aṭṭha. 2.431) kappiyavohāraakappiyavohārapariyāyaobhāsanimittakammādīhi na vaṭṭatīti attho. Vatiādīni katvā jaggituñca. Attano paribhogatthanti phalaparibhogatthaṃ. Ropanādīnīti ropāpanādīni. Ādi-saddena siñcāpanaocināpanādīni gahitāni. Kuddālakhaṇittivāsipharasuudakabhājanādīni āharitvā samīpe ṭhapanavasena nimittato ca kuddālakhaṇittādīni ca mālāvacche ca gahetvā ṭhite “sāmaṇerādayo disvā ’thero kārāpetukāmo’ti āgantvā karontī”ti saññāya obhāsato ca “imaṃ rukkhaṃ jāna, imaṃ āvāṭaṃ jānā”tiādikappiyavohārato ca “paṇḍitena mālāvacchādayo ropāpetabbā, na cirasseva upakārāya saṃvattantī”tiādipariyāyato ca ropanādīni labbhareti sambandho.

299-300. Sabbathā (pārā. aṭṭha. 2.431) means it is not permissible by any means—whether through allowable speech, unallowable speech, indirect suggestion, signs, actions, or otherwise—this is the meaning. Having made fences and so forth, jaggituñca. Attano paribhogattha means for the purpose of personal use of the fruits. Ropanādīni refers to planting and the like. The word ādi includes watering, gathering, and so forth. Bringing tools like a hoe, spade, axe, water pot, and placing them nearby serves as a sign; holding a hoe, spade, or garland-cutting tool while standing suggests, “Novices and others, seeing this, may think, ‘The elder wishes it to be done,’ and come to do it”—this is perception through signs. Through allowable speech like, “Know this tree, know this pit,” or indirect suggestion like, “A wise person should have garlands and the like planted; they will soon be of use,” planting and the like may be obtained—this is the connection.

299-300. Sabbathāti (pārā. aṭṭha. 2.431) means it is not allowable by way of allowable expressions, unallowable expressions, modes, hint-making acts, and so on. Having built fences and so on, jaggituñca. Attano paribhogattha means for the sake of using the fruit. Ropanādīnī means planting and so forth. By the word ādi (and so on), watering, thinning out, and so on are included. The connection is: planting and so on are obtained from a hint (nimitta), by bringing a hoe, shovel, knife, spade, water pot, and so on and placing them nearby, and from obhāsa (indirect suggestion), by taking hold of a hoe, a shovel and so on, and also flower-beds, while standing [near] the thought: “Seeing novices and others, thinking, ‘The elder wants to have [it] done,’ they will come and do [it],’” and from kappiyavohāra (allowable expression), such as “Know this tree, know this pit,” and so on; and from modes (pariyāya), such as “Wise persons should have flower-beds and so on planted; they are of benefit before long”.

301-2. Idāni aṭṭhasu vatthūsu avasesāni dve vatthūni dassetuṃ “vuttāva vejjikā jaṅghapesane”ti vuttaṃ. Tattha vejjikā pubbe vuttāva, idāni jaṅghapesanādivinicchayaṃ vakkhāmīti attho. Pitaroti (pārā. aṭṭha. 2.436-437) mātāpitaro. Bhaṇḍunti pabbajjāpekkhaṃ. Bhikkhussa sakaṃ veyyāvaccakarañcāti ete ṭhapetvā kasivāṇijjādigihikammesu dūtasāsanaṃ haraṇe dukkaṭanti attho. Paṭhamaṃ sāsanaṃ aggahetvā puna taṃ disvā vā tassa santikaṃ gantvā vā vadatopi dukkaṭamevāti attho. Sāsanaṃ aggahetvā āgatānaṃ pana “bhante, tasmiṃ gāme itthannāmassa kā pavattī”ti pucchiyamāne kathetuṃ vaṭṭati. Pucchitapañhe doso natthi.

301-2. Now, to indicate the remaining two of the eight items, it is said, “vuttāva vejjikā jaṅghapesane”. Therein, vejjikā has already been mentioned; now, the determination regarding sending messages by leg and so forth will be explained—this is the meaning. Pitaro (pārā. aṭṭha. 2.436-437) refers to parents. Bhaṇḍu refers to one aspiring to ordination. Excluding the monk’s own assistant, carrying messages or errands in lay activities like farming or trade incurs a dukkaṭa—this is the meaning. Speaking after not initially taking a message, or seeing that person again, or going to them incurs only a dukkaṭa—this is the meaning. However, when those who did not take a message come and ask, “Venerable, what news of so-and-so in that village?” it is permissible to answer. There is no fault in responding to a question.

301-2. Now, to show the two remaining items among the eight items, it is said “vuttāva vejjikā jaṅghapesane”. Of these, vejjikā (medical treatment) has already been mentioned; now I will explain the determination concerning running errands and so on. Pitaroti (pārā. aṭṭha. 2.436-437) means mother and father. Bhaṇḍunti means [one who is] expecting to go forth. It means a dukkaṭa [is incurred] for carrying messages and instructions in household duties, such as farming and trade, except for these: a monk’s own attendant, and one expecting to go forth. Even speaking without having first taken the message, or upon seeing that [person] again, or going to that [person]’s presence, it is just a dukkaṭa. However, it is allowable to speak when asked by those who have come without having received a message, “Venerable sir, what is the news of so-and-so in that village?” There is no fault in answering a question that is asked.

303. Evaṃ kuladūsanena uppannapaccayā. “Pañcannampī”ti vuttattā anupasampannena katampi edisaṃ na vaṭṭati eva micchājīvattā. Ātumāvatthu (mahāva. 303) cettha nidassanaṃ. Kiṃ viyāti ce, taṃ dassetuṃ “abhūtārocanārūpa-sabyohāruggahādisā”ti vuttaṃ. Tattha uggahādisāti etehi uppannapaccayasadisāti attho.

303. Evaṃ refers to conditions arising from corrupting families. Since it is said, “pañcannampi”, even if done by an unordained person, such actions are not permissible due to wrong livelihood. The Ātumāvatthu (mahāva. 303) is an example here. To illustrate what it is like, it is said, “abhūtārocanārūpa-sabyohāruggahādisā”. Therein, uggahādisā means similar to conditions arising from these—this is the meaning.

303. Evaṃ means arising requisites by corrupting families. Because it is said, “even of five,” what is done by one not fully ordained is also not allowable, as it is also wrong livelihood. The story about Ātumā (Mahāva. 303) is an illustration here. If it is asked, “Like what?”, to show that, it is said, “abhūtārocanārūpa-sabyohāruggahādisā”. Here, uggahādisā means “with these, the arising requisites are similar,” that is the meaning.

304. Idāni pupphādīni kesaṃ dātuṃ vaṭṭanti, kesaṃ dātuṃ na vaṭṭantīti taṃ dassetuṃ “harāpetvā”tiādimāha. Pitūnaṃ (pārā. aṭṭha. 2.436-437) dātuṃ labbhatīti sambandho. Sesañātīnaṃ pattānaṃ eva. Liṅganti sivaliṅgaṃ.

304. Now, to show to whom flowers and the like may be given and to whom they may not, it begins with “harāpetvā” and so forth. It is permissible to give to parents (pitaro) (pārā. aṭṭha. 2.436-437)—this is the connection. To other relatives, only to those worthy. Liṅga refers to a sivaliṅga.

304. Now, to show to whom it is allowable to give flowers and so forth, and to whom it is not allowable to give, he says, beginning with “harāpetvā”. The connection is that it is permissible to give to the fathers (Pārā. Aṭṭha. 2.436-437). Only to those who are remaining relatives and have received alms. Liṅga means a Shiva-linga.

305. Tathā phalanti phalampi mātāpitūnaṃ haritvāpi harāpetvāpi dātuṃ labbhatīti attho. Na kevalaṃ mātāpitūnaṃyeva, aññesampi dātuṃ labbhatīti dassetuṃ “gilānāna”ntiādimāha. Saparasantakanti ettha paroti attano vissāsaññātako eva adhippeto.

305. Tathā phala means fruits may also be given to parents, either by bringing or having them brought—this is the meaning. To show that they may be given not only to parents but also to others, it begins with “gilānāna” and so forth. Saparasantaka means here that paro refers only to a trusted relative.

305. Tathā phala means also fruits are allowed to be given even after carrying or even cause to be carry to parents. To show that it is not only allowed to give to the parents, but also to others, he says, “gilānāna,” and so on. In Saparasantaka, paro here means one’s own trusted acquaintance, it should be understood in this manner.

306. Bhājenteti saṅghassa phalapupphamhi bhājiyamāne sammatena deyyanti sambandho. Itarena asammatena apaloketvā dātabbanti attho.

306. Bhājente means when fruits or flowers are being distributed to the Saṅgha, they should be given by one appointed—this is the connection. Otherwise, they should be given by one not appointed, without consultation—this is the meaning.

306. Bhājente means, in the context of distributing fruits and flowers to the Sangha, they should be given by one who has been appointed. For one not appointed by consent, it means one should give after announcing.

307. Paricchijjāti āgatānaṃ dātabbanti phalavasena vā rukkhavasena vā paricchinditvāti attho. Itarassāti issarādikassa. Katikaṃ vatvāti “imasmiṃ rukkhe ettakāni phalāni labbhantī”ti evaṃ vatvā.

307. Paricchijjā means they should be given to those who arrive, determined either by the fruit or the tree—this is the meaning. Itarassā refers to one in authority. Katikaṃ vatvā means saying, “From this tree, so many fruits are obtained.”

307. Paricchijjā means after determining what is to be given to those who have come, according to fruits or trees, it means to give to those who come. Itarassā means one who has the role such as leader,etc. Katikaṃ vatvā means, “So many fruits are obtained from this tree,” having spoken thus.

308. Seseti mattikādantakaṭṭhaveḷumhi (pārā. aṭṭha. 2.436-437). Yathāvuttanayo evāti ettha attano ca parassa ca santakaṃ kulasaṅgahatthāya dadato dukkaṭantiādinā heṭṭhā vuttanayeneva vinicchayo veditabboti attho. Paṇṇampīti kiñcāpi pāḷiyaṃ paṇṇadānaṃ na vuttaṃ, tathāpi kuladūsane pavesayeti attho. Kuladūsanavinicchayo.

308. Sese refers to clay, tooth-stick, and bamboo (pārā. aṭṭha. 2.436-437). Yathāvuttanayo eva means the determination should be understood as explained earlier: giving one’s own or another’s property for the benefit of a family incurs a dukkaṭa and so forth—this is the meaning. Paṇṇampi means although giving leaves is not mentioned in the text, it still falls under corrupting families—this is the meaning. This is the determination of corrupting families.

308. Sese means regarding earth, tooth-cleaner, and bamboo (Pārā. Aṭṭha. 2.436-437). Yathāvuttanayo evā means here, the decision should be understood in the same way as stated below, with the words, “One who gives for the sake of family support from what belongs to oneself or another incurs a dukkaṭa offense,” and so forth. Paṇṇampī, although the giving of leaves is not mentioned in the Pāḷi, it is nevertheless implicated in corrupting families, that’s the meaning. The section on determination of corrupting families.

39. Vassūpanāyikaniddesavaṇṇanā

39. Explanation of the Section on Entering the Rains Retreat

309-310. Idāni vassūpagamanaṃ dassetuṃ “purimikā”tiādimāha. Tattha purimikā pacchimikā (mahāva. 184; mahāva. aṭṭha. 185) ceti dve vassūpanāyikāti attho. Ālayapariggāho vā vacībhedo vā vassūpanāyikāti pāṭhaseso. Idāni vattabbaṃ sandhāya “ediso”ti vuttaṃ. “Idha vassaṃ vasissāmī”ti cittuppādettha ālayo (mahāva. aṭṭha. 203). Ālayapariggāho pana vaje vā satthe vā nāvāya vā vassaṃ upagantukāmassa tattha senāsanaṃ alabhantassa labbhati, satthādīsu pana vassaṃ upagantuṃ na vaṭṭatīti katvā. Yadi satthādīsu kavāṭabandhaṃ senāsanaṃ labbhati, tattha upagantabbaṃ. Upagacchantena ca “idha vassaṃ upemī”ti tikkhattuṃ vattabbaṃ. Vihāre pana vacībhedo vā kātabbo. Sace “idha vassaṃ vasissāmī”ti ālayo atthi, asatiyā pana vassaṃ na upeti, chinnavasso na hoti, pavāretuñca labhati eva.

309-310. Now, to show the entering of the rains retreat, it begins with “purimikā” and so forth. Therein, purimikā and pacchimikā (mahāva. 184; mahāva. aṭṭha. 185) refer to the two rains retreats—this is the meaning. The remaining text implies that it is either a mental designation or a verbal declaration of the rains retreat. Referring to what will be said, “ediso” is stated. “Here I will dwell during the rains” refers to the mental designation (cittuppādettha ālayo) (mahāva. aṭṭha. 203). Mental designation is possible for one wishing to enter the rains in a caravan, convoy, or boat but unable to find a lodging there; however, entering the rains in a caravan or the like is not permissible. If a lodging with a locked door is available in a caravan or the like, it may be entered. One entering should say three times, “Here I enter the rains.” In a monastery, however, a verbal declaration should be made. If there is a mental designation, “Here I will dwell during the rains,” but one does not enter due to absent-mindedness, the rains are not broken, and one may still perform the pavāraṇā.

309-310. Now, to show the entering of the rains retreat, he says, “purimikā,” and so on. Here, the meaning is that there are two kinds of entering the rains retreat: the earlier and the later (Mahāva. 184; Mahāva. Aṭṭha. 185). The remainder of the sentence is: taking possession of the dwelling or making a verbal declaration means entering the rains retreat. Now, to introduce what is to be said, it is said, “ediso”. “Idha vassaṃ vasissāmī” - cittuppādettha ālayo (Mahāva. Aṭṭha. 203), “I will dwell here during the rains” - generating this thought is making mental determination to dwell during the rains. Taking possession of the dwelling, however, is allowed for one who wishes to enter the rains retreat in a forest, a caravan, or on a boat, and is unable to find lodging there, because it is not allowable to enter the rains retreat in a caravan, and so on. If lodging with a door-bolt is found in a caravan, etc., one should enter there. And one entering should say three times, “I enter upon the rains retreat here.” But in a monastery, a verbal declaration should be made. If there is a mental determination, “I will dwell here during the rains,” even if one does not actually enter the rains retreat, one does not have a broken rains retreat, and one is indeed allowed to perform pavāraṇā.

311. Nopetukāmo āvāsaṃ, tadahūtikkameyya vāti pāṭhe (mahāva. 186) atikkamantassa āvāsaṃ tadahu vassūpanāyikātipi attho. Āvāsaṃ atikkameyya vāti sambandho. Jānaṃ vānupagacchatoti ettha vihāre nisīditvāpi anupagacchato dukkaṭāpatti hotīti adhippāyo.

311. In the text, “nopetukāmo āvāsaṃ, tadahūtikkameyya vā” (mahāva. 186), it also means that one who leaves the residence on that day is still considered to have entered the rains retreat—this is the meaning. The connection is: one who leaves the residence. Jānaṃ vānupagacchato means that knowingly not entering, even while sitting in a monastery, incurs a dukkaṭa offense—this is the intent.

311. In the passage “Nopetukāmo āvāsaṃ, tadahūtikkameyya vā” (Mahāva. 186), it also means that one who oversteps the dwelling on that day [of entering the rains retreat] and is not desirous of entering [that dwelling]. The connection is that one would oversteps the dwelling. The meaning of Jānaṃ vānupagacchato is this: even one who, while sitting in a monastery, does not enter [the rains retreat] incurs a dukkaṭa offense, should be understood in this manner.

312. Chinnavasso (vajira. ṭī. mahāvagga 208) vā kenaci antarāyena paṭhamaṃ anupagato (mahāva. 185-186) vā dutiyaṃ upagaccheyyāti sambandho. Temāsanti purimaṃ vā temāsaṃ pacchimaṃ vā temāsaṃ. “Na bhikkhave vassaṃ upagantvā purimaṃ vā pacchimaṃ vā temāsaṃ avasitvā cārikā pakkamitabbā. Yo pakkameyya, āpatti dukkaṭassā”ti (mahāva. 185) hi vuttaṃ.

312. One whose rains retreat is broken (chinnavasso) (vajira. ṭī. mahāvagga 208) or who, due to some obstacle, did not enter initially (mahāva. 185-186) may enter the second time—this is the connection. Temāsa refers to either the first three months or the last three months. It is said, “Monks, having entered the rains, one should not depart on a journey without completing either the first or last three months. One who departs incurs a dukkaṭa offense” (mahāva. 185).

312. One who has a broken rains retreat (Vajira. Ṭī. Mahāvagga 208) or one who has not entered the first [rains retreat] due to some obstacle (Mahāva. 185-186), the connection is that one may enter the second [rains retreat]. Temāsa means either the first three months or the last three months. For it is said, “Monks, having entered the rains retreat, one should not depart on a journey without having resided for the first three months or the last three months. Whoever departs, incurs a dukkaṭa offense” (Mahāva. 185).

313-5. “Anujānāmi, bhikkhave, sattannaṃ sattāhakaraṇīyena appahitepi gantuṃ, pageva pahite, ’bhikkhussa bhikkhuniyā sikkhamānāya sāmaṇerassa sāmaṇeriyā mātuyā ca pitussa ca, gilānabhattaṃ vā pariyesissāmi, gilānupaṭṭhākabhattaṃ vā pariyesissāmi, gilānabhesajjaṃ vā pariyesissāmi, pucchissāmi vā upaṭṭhahissāmi vā’ti sattāhaṃ sannivatto kātabbo”ti (mahāva. 198) vuttattā “mātāpitūnamatthāya…pe… upaṭṭhissa”nti vuttaṃ. Tatthāyaṃ saṅkhepo – “mātādīnaṃ gilānabhattaṃ vā tadupaṭṭhākabhattaṃ vā gilānānaṃ osadhaṃ vā esissaṃ pariyesissa”nti vā “te gilāne gantvā pucchissāmī”ti vā “upaṭṭhissa”nti vā pahitepi appahitepi sattāhakiccena gantuṃ labhati.

313-5. Since it is said, “I allow, monks, seven persons to go for seven days’ business, whether sent or not sent—namely, a monk, a nun, a female trainee, a male novice, a female novice, a mother, and a father—thinking, ‘I will seek food for the sick, or food for the sick’s attendant, or medicine for the sick, or I will inquire or attend to them.’ They must return within seven days” (mahāva. 198), it is stated, “mātāpitūnamatthāya…pe… upaṭṭhissa”. The summary here is: “I will seek food for the sick among parents and others, or food for their attendants, or medicine for the sick,” or “I will go to the sick to inquire,” or “I will attend to them”—whether sent or not, one may go for seven days’ business.

313-5. “I allow you, monks, to go even when not sent for, for a seven-day period with a seven-day errand, and certainly when sent for, thinking, ‘I will seek almsfood for a sick person, or I will seek almsfood for one attending a sick person, or I will seek medicine for a sick person, or I will inquire, or I will attend.’ A seven-day return should be made” (Mahāva. 198). Because of what is said there, “for the sake of parents… etc…. attend,” is stated. Here is the summary - “I will seek or search for almsfood for the sick among mother and others, or almsfood for those attending them, or medicine for the sick,” or “having gone to those sick people, I will inquire,” or “I will attend,” he is allowed to go on a seven-day errand, whether sent or not sent.

Idāni sahadhammike eva sandhāya “anabhirata”ntiādi vuttaṃ. “Visabhāgarūpaṃ disvā anabhirati, tato vūpakāsissaṃ, taṃ gahetvā aññattha gamissa”nti adhippāyena gantumpi labbhatīti attho. Kukkuccaṃ vinodanañca diṭṭhiṃ vivecanañca ahaṃ vā kareyyaṃ aññehi vā kāreyyanti sambandho. Parivāsamānattaādīhi vuṭṭhānaṃ vā garukā. Ādi-saddena sace saṅghena kammaṃ kataṃ hoti, tassa paṭippassaddhiyā anussāvanakaraṇādīsu ussukkaṃ kareyyanti gantuṃ labbhatīti attho. Sattāhakiccenāti sattāhakaraṇīyena.

Now, referring only to fellow practitioners, “anabhirata” and so forth is said. “Seeing something disagreeable, I become discontented; then I will withdraw and, taking it, go elsewhere”—with this intent, one may go—this is the meaning. Dispelling doubt, clarifying views, or performing or having others perform this, as well as rising from penance or disciplinary acts, are included. The word ādi implies that if the Saṅgha has imposed a penalty, one may go to make effort in its revocation or announcements—this is the meaning. Sattāhakiccenā means for seven days’ business.

Now, specifically referring to fellow members of the Dhamma, “discontent” and so on is said. The meaning is that one is also allowed to go with the intention, “Having seen a disagreeable form, I am discontented, I will withdraw from that, taking it I will go elsewhere.” The connection is that “I will either myself or get others to” dispel doubt and analyze the view. Or the arising from the parivāsa, mānatta, etc. are burdensome. The meaning of the word etc. is that if a formal act (kamma) has been performed by the Saṅgha, one is permitted to go to make an effort in the calming of it, the making of an announcement, and so forth. By a seven-day errand means by a reason for a seven-day period.

316. Dhammasavanatthaṃ nimantito evaṃ vajeti attho. Garū nāma ācariyupajjhāyā, tehi bhaṇḍadhovanakiccena pahitassa gantuṃ vaṭṭatīti attho.

316. Invited for the purpose of hearing the Dhamma, one acts accordingly—this is the meaning. Garū refers to teachers and preceptors; when sent by them for tasks like washing items, it is permissible to go—this is the meaning.

316. The meaning is that being invited for the purpose of listening to the Dhamma, he may speak thus. Teachers refer to preceptors and teachers. The meaning is that it is permissible to go when sent by them with the task of washing robes.

317. Na bhaṇḍadhovana…pe… dassaneti ettha (mahāva. aṭṭha. 199) etesupi na vajeti sambandho. Labbhanti ettha “ajjeva āgamissa”nti adūrago yadi na pāpuṇeyya, labbhanti sambandho. Kiṃ vuttaṃ hoti? “Ajjeva āgamissāmī”ti sāmantavihāraṃ gantvā puna āgacchantassa antarāmagge sace aruṇuṭṭhānaṃ hoti, vassacchedopi na hoti, ratticchedena dukkaṭampi nāpajjatīti vuttaṃ hoti.

317. “Na bhaṇḍadhovana…pe… dassane” (mahāva. aṭṭha. 199) means one does not act in these cases—this is the connection. Labbha means if one going a short distance says, “I will return today” but does not arrive, it is permissible—this is the connection. What is meant? If one goes to a nearby monastery saying, “I will return today,” and dawn arises on the way back, the rains are not broken, nor does one incur a dukkaṭa due to a night’s interruption—this is what is meant.

317. Not for robe washing…etc…. in seeing, here (Mahāva. Aṭṭha. 199) the connection is that even in these cases he may not speak. Possible, regarding this, if he cannot arrive at a place not far away thinking, “I will return today itself,” there is a connection to the word ‘possible’. What is meant? It means that, having gone to a bordering monastery thinking “I will return today itself,” if the dawn breaks while he is on the way back, there is neither a break in the rains-residence nor does he incur even a dukkaṭa through breaking the night.

318. Sesañātihīti bhātubhaginīādīhi. Bhikkhunissitakena ca pahiteti sambandho. Niddisitvāti “āgacchantu bhadantā, icchāmi dānañca dātuṃ dhammañca sotuṃ bhikkhuñca passitu”ntiādinā yaṃ kiñci niddisitvāva pesite gantuṃ vaṭṭati. Kevalaṃ “āgacchantu bhikkhū, icchāmi bhikkhūnaṃ āgamana”nti evaṃ aniddisitvā vutte gantuṃ na labbhatīti attho.

318. Sesañātihī refers to siblings and the like. Also, when sent by a nun dependent on monks—this is the connection. Niddisitvā means when sent with a specific request like, “Venerables, come; I wish to give alms, hear the Dhamma, and see a monk,” it is permissible to go. But if merely said without specification, “Monks, come; I wish for the monks’ arrival,” it is not permissible to go—this is the meaning.

318. By other relatives means by brothers, sisters, and so on. The connection is with being sent by one relying on a nun. Having designated means that it is proper to go when sent specifically stating something such as, “Come, Venerable Sirs, I wish to give a gift and to hear the Dhamma and to see a monk,” and so on. The meaning is that one is not permitted to go when it is said without specifying anything, such as merely, “Let the monks come, I wish for the coming of monks.”

319. Accharāye satattanoti dasavidhesu antarāyesu ekasmimpi antarāye attano satīti attho. Saṅghasāmaggiyā vā vassacchede anāpattīti attho. Vuttañhetaṃ “idha pana, bhikkhave, vassūpagato bhikkhu passati sambahule bhikkhū saṅghabhedāya parakkamante. Tatra ce bhikkhuno evaṃ hoti, ’garuko kho saṅghabhedo vutto bhagavatā. Mā mayi sammukhībhūte saṅgho bhijjī’ti pakkamitabbaṃ, anāpatti vassacchedassā”ti (mahāva. 202). Evaṃ chinnavasso no pavārayeti attho.

319. Accharāye satattano means when one of the ten obstacles is present for oneself—this is the meaning. In the case of the Saṅgha’s harmony or a break in the rains, there is no offense—this is the meaning. It is said, “Here, monks, a monk who has entered the rains sees many monks striving to split the Saṅgha. If he thinks, ‘A schism in the Saṅgha is grave, as stated by the Blessed One; may the Saṅgha not split in my presence,’ he may depart—there is no offense for breaking the rains” (mahāva. 202). Thus, one whose rains are broken does not perform the pavāraṇā—this is the meaning.

319. One’s own safety with quickness means that even with one danger amongst the ten kinds of dangers, there is the safety of oneself. Or, there is no offense in the breaking of the rains-residence, in relation to harmony of the Sangha. It has been said, “Here, monks, a monk who has entered the rains-residence sees many monks striving to cause a schism in the Saṅgha. If the monk thinks, ‘A schism in the Saṅgha is said to be a grave matter by the Blessed One. Let not the Saṅgha be split while I am present,’ he may depart; there is no offence in the breaking of the rains-residence” (Mahāva. 202). The meaning is that he, whose rains-residence has thus been broken, does not invite.

320. Rukkhassa susireti ettha (mahāva. 204; mahāva. aṭṭha. 203) pana suddhe rukkhasusire eva na vaṭṭati, mahantassa pana susirassa anto padaracchadanaṃ kuṭikaṃ katvā pavisanadvāraṃ yojetvā upagantuṃ vaṭṭati. Rukkhassa viṭapeti etthāpi suddhaviṭapamatte na vaṭṭati, mahāviṭape pana aṭṭakaṃ bandhitvā vuttanayena kuṭikaṃ katvā upagantuṃ vaṭṭati. Chavakuṭi nāma pāsāṇakuṭikanti vadanti. Tīsu passesu pāsāṇe ussāpetvā upari pāsāṇena paṭicchannā.

320. Rukkhassa susire (mahāva. 204; mahāva. aṭṭha. 203) means it is not permissible in a mere hollow of a tree; however, in a large hollow, making a hut with a wooden cover and an entry door, it is permissible to enter—this is the meaning. Rukkhassa viṭape means it is not permissible on a mere branch; however, on a large branch, binding a platform and making a hut as described, it is permissible to enter—this is the meaning. Chavakuṭi is said to mean a stone hut, with stones raised on three sides and covered with stone on top.

320. In a hollow of a tree, here (Mahāva. 204; Mahāva. Aṭṭha. 203), it is not proper in just a plain tree hollow, but it is proper to approach after having made a hut with a covering of planks inside a large hollow, and fixing an entrance door. On the branch of a tree, here too, it is not proper on merely a plain branch, but it is proper to approach after having tied a platform on a large branch and having made a hut in the manner described. Chavakuṭi is said to be a stone hut. Stones are raised on three sides and covered over with a stone on top.

321. Nāvādīsu pana upagato pavāretuñca labbhatīti sambandho. Vassūpanāyikavinicchayo.

321. One who enters the rains in a boat or the like may also perform the pavāraṇā—this is the connection. This is the determination of the rains retreat.

321. But one who has approached in a boat, etc., is permitted to invite, is the connection. The determination of entering the rains-residence.

40. Avebhaṅgiyaniddesavaṇṇanā

40. Explanation of the Section on Items Not to Be Divided

40. Explanation of the Section on the Indivisible

322-4. Ārāmārāmavatthūnīti ettha (cūḷava. 321; cūḷava. aṭṭha. 321) ārāmo nāma pupphārāmo vā phalārāmo vā. Mañco pīṭhaṃ bhisi bibbohanādisayanāsanaṃ. Lohakumbhīādayo kāḷalohatambalohādimayā. Bhāṇako udakacāṭi. Pañcete avibhājiyāti bhājetvā na gahetabbā, gahitāpi saṅghasantakā evāti attho. Ettha pana ārāmo ārāmavatthūti paṭhamaṃ, vihāro vihāravatthūti dutiyaṃ, mañco pīṭhaṃ bhisi bibbohananti tatiyaṃ, lohakumbhī…pe… nikhādananti catutthaṃ, valli…pe… dārubhaṇḍaṃ mattikabhaṇḍanti pañcamanti evaṃ imāni rāsivasena pañca honti, sarupavasena anekāni honti. Honti cettha –

322-4. Ārāmārāmavatthūnī (cūḷava. 321; cūḷava. aṭṭha. 321) means ārāmo refers to a flower garden or fruit garden. Beds, chairs, mats, pillows, and other sleeping furniture. Lohakumbhī and the like refer to items made of black iron, copper, or similar materials. Bhāṇako refers to a water pot. Pañcete avibhājiyā means these five should not be divided or taken; even if taken, they remain the property of the Saṅgha—this is the meaning. Here, the garden and garden land are the first; the monastery and monastery land are the second; beds, chairs, mats, and pillows are the third; lohakumbhī and so forth up to digging tools are the fourth; vines and so forth up to wooden and clay items are the fifth—thus, these are five by category, though numerous by form. It is said here:

322-4. In the phrase Ārāmārāmavatthūnī (Cūḷava. 321; Cūḷava. Aṭṭha. 321), an ārāma is a flower garden or a fruit garden. A couch, a seat, a mattress, and a pillow, etc., constitute bedding and seating. Lohakumbhī and others are made of black metal, copper, and so on. Bhāṇaka means a water pot. Pañcete avibhājiyā means that these five should not be divided and taken; even if taken, they remain the property of the Sangha. Here, the first is the garden (ārāma) and the land for the garden (ārāmavatthu); the second is the dwelling (vihāra) and the site for the dwelling (vihāravatthu); the third is the couch, seat, mattress and pillow; the fourth is the metal pot…etc… nikhādana; the fifth is the creeper…etc… wood items, clay items – thus, these are five groups in terms of category, but many in their individual forms. And here:

Catutthaṃ navakoṭṭhāsaṃ, pañcamaṃ aṭṭhabhedana”nti. (cūḷava. aṭṭha. 321);

The fourth has nine parts, the fifth has eight divisions.” (cūḷava. aṭṭha. 321);

The fourth has nine parts, the fifth has eight divisions” (Cūḷava. Aṭṭha. 321).

325. “Pañcimāni, bhikkhave, avissajjiyāni na vissajjetabbāni saṅghena vā gaṇena vā puggalena vā, vissajjitānipi avissajjitāni honti. Yo vissajjeyya, āpatti thullaccayassā”ti (cūḷava. 321) vuttattā “bhājitāpi abhājitā”ti vuttaṃ. Eteti vuttappakārā pañcapi “garubhaṇḍānī”ti ca “avissajjiyānī”ti ca ca-saddena “avebhaṅgiyānī”ti ca vuccantīti attho.

325. Since it is said, “Monks, these five are not to be relinquished; they should not be relinquished by the Saṅgha, a group, or an individual. Even if relinquished, they remain unrelinquished. One who relinquishes them incurs a thullaccaya offense” (cūḷava. 321), it is said, “bhājitāpi abhājitā”. Ete means all five of these are called “heavy objects” (garubhaṇḍāni), “not to be relinquished” (avissajjiyāni), and, with the conjunction, “not to be divided” (avebhaṅgiyāni)—this is the meaning.

325. Because it is said, “Monks, these five things are indivisible; they should not be distributed by the Sangha, a group, or an individual. Even if distributed, they remain undistributed. Whoever distributes them commits an offense requiring expiation (thullaccaya).” (Cūḷava. 321), it is stated “bhājitāpi abhājitā” (even if divided they are not divided). Ete, the five kinds of things that are “heavy goods” mentioned, and also called “indivisible,” and with the word, ca, “undistributable,” is the meaning.

326-8. Idāni purimesu tīsu rāsīsu sabbassa garubhaṇḍattā te anāmasitvā pacchimesu dvīsu rāsīsu ekaccassa agarubhaṇḍassāpi atthitāya taṃ dassetuṃ ārabhantopi tesu dvīsu bahuvisayaṃ paṭhamaṃ dassetuṃ “valliḍḍhabāhumattāpī”tiādimāhāti ñātabbaṃ. Tassāyaṃ saṅkhepo (cūḷava. aṭṭha. 321) – valli aḍḍhabāhumattāpi veḷu aṭṭhaṅgulāyatopi tiṇādi muṭṭhimattampīti ettha ādi-saddena muñjapabbajaṃ saṅgaṇhāti, paṇṇaṃ ekampi mattikā pākatā vā pañcavaṇṇā vā sudhākaṅguṭṭhaādikāti ādi-saddena sajjulasajātihiṅgulakādi vā tālapakkappamāṇāpi yehi kehici saṅghassa dinnā vā saṅghike tiṇakhettādimhi jātā vā rakkhitagopitabhūmibhāge uppannā tatthajātakā vā saṅghikā rakkhitā eva abhājiyāti attho.

326-8. Now, since all items in the first three categories are heavy objects and thus not touched upon, but in the last two categories, some are not heavy objects, to indicate this, it begins with “valliḍḍhabāhumattāpī” and so forth, first showing the broader scope in those two—it should be understood thus. The summary is (cūḷava. aṭṭha. 321): vines even half a forearm long, bamboo even eight fingers long, tiṇādi muṭṭhimattampi—here, ādi includes muñja and pabbaja grasses—leaves even a single one, clay whether natural or of five colors, sudhākaṅguṭṭhaādikā—here, ādi includes lime, lac, or vermilion—or palm-fruit sized, whether given to the Saṅgha or grown in the Saṅgha’s grass fields or protected land, or arising there, they are Saṅgha property and not to be divided—this is the meaning.

326-8. Now, since in the first three categories, all are heavy goods, disregarding those, and because in the last two categories there are some things that are not heavy goods. To show this, starting, and to show among those two, first, the large topic, it should be understood that the statement “valliḍḍhabāhumattāpī” and so on is made. Its summary (Cūḷava. Aṭṭha. 321) is: even a creeper half an arm’s length, even bamboo eight finger-breadths long, tiṇādi muṭṭhimattampī, and with the word, ādi (etcetera), include muñja grass and pabbaja grass, even a single leaf, clay, whether natural or of five colors, sudhākaṅguṭṭhaādikā, ādi (etcetera) refers to white-wash lime, types of red arsenic, and so on. and things even the size of a ripe palm fruit, whether given to the Sangha by someone, or grown on the Sangha’s grass fields, or in a protected and guarded area, that which arises on that protected ground, Sangha property, are protected and are not to be distributed. This is the meaning.

Idāni ye cettha bhājitabbā, te dassetuṃ “niṭṭhite”tiādimāha, saṅghassa vā cetiyassa vā kamme niṭṭhite bhājiyāti adhippāyo. Ettha pana yaṃ kiñci valliveḷutiṇapaṇṇamattikādi saṅghassa dinnaṃ vā saṅghike tiṇakhettādimhi jātakaṃ vā rakkhitagopitaṃ garubhaṇḍaṃ, taṃ saṅghakamme ca cetiyakamme ca niṭṭhite avasesaṃ puggalikakammepi dātuṃ vaṭṭati, agarubhaṇḍattā bhājitumpi labbhati. Senāsanatthāya rakkhitagopitameva garubhaṇḍaṃ hoti, na itaraṃ. Sīhaḷadīpe tumūlasomavihāre saṅghassa pākavattampi tālapaṇṇaṃ vikkiṇitvā karīyati. Kasmā? Na hi tattha paṇṇena attho atthi, sabbepi iṭṭhakacchannā pāsādādayoti. Evaṃ aññatthāpi karīyati evāti vadanti.

Now, to show those that may be divided, it begins with “niṭṭhite” and so forth, meaning they may be divided after the Saṅgha’s or shrine’s work is completed—this is the intent. Here, vines, bamboo, grass, leaves, clay, or anything else given to the Saṅgha, grown in the Saṅgha’s grass fields, or protected as heavy objects may, after the Saṅgha’s or shrine’s work is completed, be given for individual use as well, since they are not heavy objects and may be divided. Only those protected for lodgings are heavy objects, not others. In Sri Lanka, at the Tumūlasoma Monastery, the Saṅgha’s kitchen duties are done by selling palm leaves. Why? Because there is no need for leaves there; all buildings are roofed with tiles or stone. Thus, it is done elsewhere as well, they say.

Now, to show what things here are to be distributed, the text states, “niṭṭhite”, meaning that when work for the Sangha or a shrine (cetiya) is finished, distribution is intended. Here, whatever creeper, bamboo, grass, leaf, clay, etc., given to the Sangha, or grown in the Sangha’s grass fields, etc., or protected and guarded, is heavy goods; when work of Sangha and work of Cetiya is completed, the remainder, even in individual work, it is permissible to give; because it is not heavy goods, it is allowed to be divided. Only that which is protected and guarded for the purpose of a dwelling (senāsana) becomes heavy goods, not otherwise. In Sīhaladīpa, at Tumūlasoma monastery, even the palm leaves for the Sangha’s cooking are sold and used. Why? Because there is no need for leaves there, all dwellings and so on, are covered with bricks. They say that in other places as well it is done in this way.

329. Idāni lohabhaṇḍādīsu ekantabhājetabbabhaṇḍaṃ dassetuṃ “pattādī”tiādimāha. Ettha (cūḷava. aṭṭha. 221) pana ādi-saddena lohathālakatamba kuṇḍikā kaṭacchu saraka añjani añjanisalākākaṇṇamalaharaṇīsūcisaṇḍāsakattarayaṭṭhiādīni gahitāneva. Tathāti bhājiyamevāti attho. Vippakatañca avippakatañca. Pādagaṇhakanti magadhanāḷiyā pañcanāḷiyā gaṇhanaṃ.

329. Now, to show items among metal goods that must absolutely be divided, it begins with “pattādī” and so forth. Here (cūḷava. aṭṭha. 221), ādi includes metal trays, copper pots, water jars, spoons, razors, collyrium, collyrium sticks, ear cleaners, needles, tongs, staff handles, and so forth. Tathā means they are indeed divisible—this is the meaning. Both finished and unfinished. Pādagaṇhaka refers to measuring by five Magadha nāḷis.

329. Now, to show the things among metal utensils and so on that are definitely to be distributed, the text states “pattādī” and so on. Here (Cūḷava. Aṭṭha. 221), with the word ādi (etcetera), are included metal bowls, copper pots, ladles, spoons, strainers, collyrium, collyrium sticks, ear-wax removers, needles, tweezers, razor, and so on. Tathā means just so, that they are distributable. Both what is unfinished and what is finished. Pādagaṇhaka means the taking of five nāḷi with a Magadhan nāḷi.

331-2. Anuññātavāsi yaṃ sakkā sipāṭikāya pakkhipitvā pariharitunti vuttā. Tacchitāniṭṭhitanti vippakataṃ. Yadi tacchitaṃ, garubhaṇḍameva. Dantaṃ pana atacchitañca aniṭṭhitañca bhājiyameva. Aniṭṭhitaṃ mañcapādādikaṃ garubhaṇḍaṃ. Idāni mattikabhaṇḍaṃ dassetuṃ “bhikkhūpakaraṇe”tiādimāha. Pattathālakakuṇḍikādibhikkhūpakaraṇe ca. Pādaghaṭakoti pādagaṇhanako ghaṭako ca mattikāmayo bhājiyo bhājetabboti attho. Saṅkhathālakampi bhājiyameva.

331-2. Anuññātavāsi refers to permitted items that can be carried in a bag. Tacchitāniṭṭhita means unfinished work. If finished, it is a heavy object. Dantaṃ means ivory, whether unfinished or incomplete, is divisible. An incomplete bed leg or similar is a heavy object. Now, to show clay items, it begins with “bhikkhūpakaraṇe” and so forth. Bowls, trays, water jars, and other monk requisites made of clay. Pādaghaṭako means a clay measuring pot or vessel is divisible and should be divided—this is the meaning. A conch tray is also divisible.

331-2. Anuññātavāsi means what is said to be able to be carried after putting in a bag. Tacchitāniṭṭhita means incomplete. If it is scraped, it is heavy property. But Dantaṃ (tusk/ivory), unscraped and unfinished, is distributable. Unfinished things like bed legs are heavy property. Now, to show the matter of earthenware, he says, “bhikkhūpakaraṇe” and so on. And monks’ requisites like bowl-stand, small pot, etc. Pādaghaṭako means a foot-scrubbing stone and an earthenware pot are distributable property, means they should be distributed. Conch and bowl are also to be distributed.

333-4. Migacammādikaṃ kappiyacammaṃ bhājiyaṃ, sīhacammādikaṃ akappiyacammaṃ garubhaṇḍaṃ. Taṃ pana bhūmattharaṇaṃ kātuṃ vaṭṭati. Eḷacammaṃ pana paccattharaṇagatikattā garubhaṇḍaṃ hoti. Idāni imāni pana pañca cīvarapiṇḍapātabhesajjānaṃ atthāya parivattetuṃ na vaṭṭati, garubhaṇḍena pana garubhaṇḍañca thāvarañca thāvarena thāvarameva parivattetvā paribhuñjitabbānīti dassetuṃ “garunā”tiādimāha. Tattha (cūḷava. aṭṭha. 321) garunāti garubhaṇḍena garubhaṇḍañca thāvarañca parivatteyyāti sambandho. Thāvarena ca thāvarameva parivatteyya, na garubhaṇḍanti adhippāyo. Pañcasu koṭṭhāsesu pacchimattayaṃ garubhaṇḍaṃ, purimadvayaṃ thāvaranti veditabbaṃ . Tathā katvā ca bhuñjatūti evaṃ parivattetvā tato ābhataṃ kappiyabhaṇḍaṃ paribhuñjatūti attho. Kathaṃ ñāyatīti ce? Vuttañhetaṃ parivāre-

333-4. Deer hide and similar permissible hides are divisible; lion hide and similar impermissible hides are heavy objects. However, they may be used as floor coverings. Eḷacammaṃ, due to its use as a blanket, is a heavy object. Now, to show that these five may not be exchanged for robes, almsfood, lodgings, or medicine, but heavy objects and fixed items may be exchanged for other heavy or fixed items and used, it begins with “garunā” and so forth. Therein (cūḷava. aṭṭha. 321), garunā means exchanging a heavy object for another heavy object or fixed item—this is the connection. Thāvarena ca means exchanging a fixed item only for another fixed item, not a heavy object—this is the intent. Among the five categories, the last three are heavy objects, the first two are fixed—this should be understood. Tathā katvā ca bhuñjatu means having exchanged thus, one may use the permissible goods obtained therefrom—this is the meaning. How is this known? It is said in the Parivāra:

333-4. Skins of deer etc., being allowable skins, are to be distributed; skins of lions, etc., being unallowable skins, are heavy property. But it is permissible to make them into ground coverings. But Eḷacammaṃ (sheepskin) is considered heavy property because it falls into the category of a spread. Now, these five are not permitted to be exchanged for robe, almsfood, and medicine, but heavy property should be exchanged with heavy property and immovable property with immovable property only, and then used. To show this, he says, “garunā” and so on. There (Cūḷava. aṭṭha. 321) garunā means should exchange heavy goods and stable goods for heavy property; the connection should be understood. The meaning is that Thāvarena ca one should only exchange stable goods for stable, not heavy property. Of the five shares, the last three are to be understood as heavy property, and the first two as immovable. Tathā katvā ca bhuñjatū means, having exchanged thus, one should use the allowable property that has come from that. If it is asked how is this known, it is said in the Parivāra-

“Not to be relinquished, not to be divided, five were taught by the Great Sage;

“Non-relinquishable, and undistributable, five were declared by the Great Seer;

Ettha pana garubhaṇḍena garubhaṇḍañca thāvarañca thāvarena thāvarameva parivattanavidhiṃ sandhāya “vissajjantassa anāpattī”ti vuttaṃ. Puna tato nibbattañca catupaccayaṃ paribhuñjituṃ labbhatīti dīpetuṃ “paribhuñjantassa anāpattī”ti vuttaṃ. Ayaṃ imissā gāthāya adhippāyo. Sesanti (cūḷava. aṭṭha. 321) ārāmādi abhājiyanti attho. Avebhaṅgiyavinicchayo.

Here, referring to the method of exchanging heavy objects for heavy objects or fixed items, and fixed items for fixed items, it is said, “For one relinquishing, there is no offense.” Further, to show that the four requisites obtained therefrom may be used, it is said, “For one using, there is no offense.” This is the intent of this verse. Sesa (cūḷava. aṭṭha. 321) means gardens and the like are not divisible—this is the meaning. This is the determination of items not to be divided.

Here, in reference to exchanging heavy property with heavy property, stable goods with stable, it is said that “there is no offense for one who relinquishes”. Further, to show that the four requisites that arise from that are allowed to use, it is said that “there is no offense for one who uses”. This is the meaning of this verse. Sesa (Cūḷava. aṭṭha. 321) means that a monastery, etc., are not to be distributed. The determination of the undistributable.

41. Pakiṇṇakaniddesavaṇṇanā

41. Explanation of the Section on Miscellaneous Matters

335-6. Sadvārabandhane ṭhāne…pe… sayanto dukkaṭaṃ phuseti evarūpe ṭhāne divā sayantenāti sambandho. Sadvārabandhane (pārā. 77; pārā. aṭṭha. 1.77) pana ṭhāne yena kenaci parikkhitte abbhokāsepi rukkhamūlepi antamaso iminā lakkhaṇena yutte ākāsaṅgaṇepi sayantena dvāraṃ bandhitabbameva. Viññumhi puriseti bhikkhumhi vā sāmaṇere vā antamaso upāsakaārāmikesupi aññatarasmiṃ satīti attho. “Esa jaggissatī”ti ābhogo cāpi kappatīti kevalaṃ bhikkhuniṃ vā mātugāmaṃ vā āpucchituṃ na vaṭṭati. Savaseti attano vase, abahusādhāraṇaṭṭhāneti attho. Taṃ vinākāranti taṃ pubbe vuttappakāraṃ dvārathakanaābhogakaraṇasaṅkhātaṃ ākāraṃ vināti attho. Acittakāpattikiriyāyaṃ saṅkhepo.

335-6. Sadvārabandhane ṭhāne…pe… sayanto dukkaṭaṃ phuse means lying down by day in such a place incurs a dukkaṭa—this is the connection. Sadvārabandhane (pārā. 77; pārā. aṭṭha. 1.77) means in a place enclosed in any way—even in an open space, at the root of a tree, or even an aerial courtyard with such characteristics—one lying down must close the door. Viññumhi purise means when a sensible man is present, whether a monk, novice, or even a lay devotee or gardener—this is the meaning. “He will guard it”—ābhogo cāpi kappati means mere intent is permissible; however, asking only a nun or woman is not allowed. Savase means under one’s own control, in a place not commonly shared—this is the meaning. Taṃ vinākāra means without the aforementioned manner of closing the door or intent—this is the meaning. This is a summary of an offense committed without intent.

335-6. Sadvārabandhane ṭhāne…pe… sayanto dukkaṭaṃ phuse, in such a place sleeping by day is connected. But in a Sadvārabandhane (pārā. 77; pārā. aṭṭha. 1.77) ṭhāne (place), in any open space that is enclosed, even at the foot of a tree, at the very least, in an open space that possesses this characteristic, when sleeping, the door must be closed. Viññumhi purise means when there is a wise person, be it a bhikkhu, a novice, or even among lay devotees who are residing the monastery. It is allowable even with the intention, “ābhogo cāpi kappatī”, “He will keep watch,” but it is not permissible merely to ask a bhikkhuni or a woman. Savase means in one’s own control, in a place not shared by many. Taṃ vinākāra means without that previously mentioned act of shutting the door and making known. This is a summary concerning the action of an unintentional offence.

337. Ratanānīti muttādidasavidharatanāni. Dhaññanti sattavidhaṃ dhaññaṃ.

337. Ratanānī refers to the ten kinds of treasures like pearls. Dhañña refers to the seven kinds of grains.

337. Ratanānī means the ten kinds of jewels such as pearls and so forth. Dhañña means the seven kinds of grain.

338. Sitthatelodatelehīti ettha (cūḷava. 246; cūḷava. aṭṭha. 246) pana yo madhusitthakatelena vā udakamissakatelena vā aññena kenaci vikārena vā kese osaṇṭheti, dantamayādīsu yena kenaci phaṇena vā kocchena vā hatthena vā phaṇakiccaṃ karonto aṅgulīhi vā osaṇṭheti, tassa dukkaṭaṃ hotīti attho.

338. Sitthatelodatelehī (cūḷava. 246; cūḷava. aṭṭha. 246) means one who anoints the hair with honey residue oil, water-mixed oil, or any other variant, or combs wooden teeth or the like with any tool, comb, or hand, or anoints with fingers, incurs a dukkaṭa—this is the meaning.

338. Sitthatelodatelehīti, here (Cūḷava. 246; Cūḷava. aṭṭha. 246), whoever smears the hair with beeswax oil, water-mixed oil, or any other preparation, or while performing the function of a comb with any kind of tooth-product, or a comb, or by hand, smears the fingers, incurs a dukkaṭa (offense of wrong-doing).

339. Nekapāvuraṇāti (cūḷava. 264) na ekapāvuraṇā. Tuvaṭṭayunti nipajjeyyuṃ. Kiṃ vuttaṃ hoti? Yadi ekapāvuraṇā vā ekattharaṇā vā ekamañce vā tuvaṭṭeyyuṃ, na vaṭṭati, dukkaṭaṃ hotīti vuttaṃ hoti. Ekamhi (cūḷava. aṭṭha. 264) vā bhājane na bhuñjeyyunti sambandho.

339. Nekapāvuraṇāti (cūḷava. 264) means “not with a single covering.” Tuvaṭṭayunti means “they should lie down.” What is being said? If they lie down with a single covering, a single spread, or on a single couch, it is not allowable; it is said to be a dukkaṭa offense. The connection is: they should not eat from a single vessel (cūḷava. aṭṭha. 264).

339. Nekapāvuraṇāti (Cūḷava. 264) not having a single covering. Tuvaṭṭayunti they should lie down. What is meant? If they were to lie down on a single-covering or single-bedding or single-bed, it is not allowed, it would be an offence of wrong-doing (dukkaṭa), this is what is meant. Not eat in a single (Cūḷava. Aṭṭha. 264) vessel, should be connected.

340. Caturaṅgulato (cūḷava. 282; cūḷava. aṭṭha. 282) ūnaṃ dantakaṭṭhaṃ na khādeyyāti sambandho. Adhikaṭṭhaṅgulanti aṭṭhaṅgulato adhikaṃ. Tathāti na khādeyyāti attho. Akallako (cūḷava. 289) lasuṇaṃ na khādeyya.

340. The connection is: one should not chew a tooth-stick less than four finger-widths (cūḷava. 282; cūḷava. aṭṭha. 282). Adhikaṭṭhaṅgulanti means “more than eight finger-widths.” Tathāti means “thus,” implying one should not chew it. One should not chew unripe garlic (cūḷava. 289).

340. Less than four fingerbreadths (Cūḷava. 282; Cūḷava. Aṭṭha. 282) of tooth-stick should not be chewed, should be connected. Adhikaṭṭhaṅgulanti more than eight fingerbreadths. Tathāti means should not be chewed. One who is ill (Cūḷava. 289) should not eat garlic.

341. Hīnehi (pāci. 31 ādayo) vā ukkaṭṭhehi vā jātiādīhi eva ukkaṭṭhaṃ vā hīnaṃ vā “caṇḍālosī”tiādinā nayena ujuṃ vā “santi vā idhekacce caṇḍālā, venā, nesādā”tiādinā nayena aññāpadesena vā upasampannaṃ vā anupasampannaṃ vā akkosādhippāyaṃ vinā kevalaṃ davādhippāyena vade, dubbhāsitanti attho.

341. With lowly (pāci. 31 onwards) or exalted terms related to birth and so forth, whether directly, such as “You are a caṇḍāla,” or indirectly, such as “There are some caṇḍālas, venas, nesādas here,” or by any other designation, if one speaks to an ordained or unordained person without intent to insult but merely with intent to jest (davādhippāya), it is dubbhāsita, meaning “wrong speech.”

341. By inferior (Pāci. 31 ādayo) ones or superior ones, by birth and so on, whether it is the most elevated or the lowest; using such expressions as ‘you are a caṇḍāla’ or, directly, expressions like ‘there may be some caṇḍālas here, veṇas, nesādas here,’ or using indirect expressions; or one, without intent to abuse, either ordained or unordained, intending it only as jest, speaks, it is wrongly spoken, is the meaning.

342. Nakhe vā kese vā nāsalome (cūḷava. 275) vā dīghe na dhārayeti sambandho. “Anujānāmi, bhikkhave, maṃsappamāṇena nakhe chinditu”nti (cūḷava. 274) ca “anujānāmi, bhikkhave, dumāsikaṃ vā duvaṅgulaṃ vā”ti (cūḷava. 246) ca vuttaṃ. Na labbhaṃ vīsatimaṭṭhanti ettha ekanakhampi maṭṭhaṃ kātuṃ na vaṭṭati eva. “Na bhikkhave vīsatimaṭṭhaṃ kārāpetabbaṃ. Yo kārāpeyya, āpatti dukkaṭassa (cūḷava. 274). Anujānāmi, bhikkhave, malamattaṃ apakaḍḍhitu”nti (cūḷava. 274) hi vuttaṃ. Tasmā nakhato malamattaṃ apakaḍḍhituṃ vaṭṭati. Sambādhe lomahāraṇanti ettha sambādho nāma ubho upakacchakā muttakaraṇañca. “Anujānāmi, bhikkhave, ābādhapaccayā sambādhe lomaṃ saṃharāpetu”nti (cūḷava. 275) hi vuttaṃ.

342. The connection is: one should not keep nails, hair, or nasal hair (cūḷava. 275) long. It is said: “I allow you, bhikkhus, to cut nails to the extent of flesh” (cūḷava. 274) and “I allow you, bhikkhus, a length of two finger-widths or half a month” (cūḷava. 246). Na labbhaṃ vīsatimaṭṭhanti means here that even a single nail should not be polished. “Bhikkhus, nails should not be polished excessively. One who does so commits a dukkaṭa offense (cūḷava. 274). I allow you, bhikkhus, to remove just the dirt” (cūḷava. 274) is stated. Therefore, it is allowable to remove just the dirt from the nails. Sambādhe lomahāraṇanti means “removing hair in confined areas”; here, sambādho refers to both armpits and the genital area. “I allow you, bhikkhus, to remove hair in confined areas due to illness” (cūḷava. 275) is stated.

342. Should not keep long: nails, hair, or nose hair (Cūḷava. 275), is the connection. “I allow you, bhikkhus, to cut the nails to the length of the flesh,” (Cūḷava. 274) and, “I allow you, bhikkhus, every two months or two finger-breadths,” (Cūḷava. 246) it has been said. Na labbhaṃ vīsatimaṭṭhanti here, even polishing a single nail is not allowed. “Bhikkhus, you should not have the twenty polished. Whoever has it done, commits an offense of wrong-doing (dukkaṭa). I allow you, bhikkhus, to scrape off just the dirt” (Cūḷava. 274), it is said. Therefore, it is permissible to scrape only the dirt from the nail. Sambādhe lomahāraṇanti here, sambādha refers to both armpits and the urinary area. “I allow you, bhikkhus, due to discomfort, to have the hair removed from the constricted areas” (Cūḷava. 275) it is said.

343. Yathāvuḍḍhanti vuḍḍhapaṭipāṭiyā laddhabbaṃ. Na bādheyyāti na vāreyya. Saṅghuddiṭṭhaṃvāti upāsakādīhi yathāvuḍḍhaṃ “ayyā paribhuñjantū”ti nissajjitvāva dinnaṃ senāsanādi. “Na bhikkhave uddissakatampi yathāvuḍḍhaṃ paṭibāhitabbaṃ. Yo paṭibāheyya, āpatti dukkaṭassā”ti (cūḷava. 313) hi vuttaṃ. Adhotapādehi (cūḷava. aṭṭha. 324) vā allapādehi vā nakkameti sambandho. Sudhotapādakaṃ vāpīti dhotapādeheva akkamitabbaṭṭhānaṃ. Tathevāti nakkameyya saupāhanoti attho. “Na bhikkhave adhotehi pādehi, allehi pādehi, saupāhanena senāsanaṃ akkamitabbaṃ. Yo akkameyya, āpatti dukkaṭassā”ti (cūḷava. 324), hi vuttaṃ. “Anujānāmi, bhikkhave, paccattharitvā nipajjitu”nti (cūḷava. 324) vuttattā paribhaṇḍakataṃ bhūmiṃ vā bhūmattharaṇasenāsanaṃ vā saṅghikaṃ mañcapīṭhaṃ vā attano santakena paccattharaṇena paccattharitvāva nipajjitabbaṃ.

343. Yathāvuḍḍhanti means “according to seniority,” to be obtained in the order of seniority. Na bādheyyāti means “one should not obstruct.” Saṅghuddiṭṭhaṃvāti refers to lodging and so forth given by lay devotees and others, offered with the phrase “May the venerable ones use this” according to seniority. “Bhikkhus, even what is designated should not be obstructed according to seniority. One who obstructs commits a dukkaṭa offense” (cūḷava. 313) is stated. The connection is: one should not step with unwashed feet (cūḷava. aṭṭha. 324) or wet feet. Sudhotapādakaṃ vāpīti means “a place to be stepped on only with washed feet.” Tathevāti means “thus,” implying one should not step on it wearing shoes. “Bhikkhus, a lodging should not be stepped on with unwashed feet, wet feet, or while wearing shoes. One who steps on it commits a dukkaṭa offense” (cūḷava. 324) is stated. Because it is said, “I allow you, bhikkhus, to lie down after spreading a covering” (cūḷava. 324), one should lie down only after spreading one’s own covering over a prepared ground, a ground with a mat, a communal bed, or a stool.

343. Yathāvuḍḍhanti should be received according to seniority. Na bādheyyāti should not obstruct. Saṅghuddiṭṭhaṃvāti dwelling places and so on, given by lay followers etc. in order of seniority having relinquished with the words, “May the respected ones partake.” “Bhikkhus, even what has been designated should not be obstructed according to seniority. Whoever obstructs, there is an offence of wrong-doing” (Cūḷava. 313) it has been said. With feet that have not been washed (Cūḷava. Aṭṭha. 324) or with wet feet, is not to be stepped on, is to be connected. Sudhotapādakaṃ vāpīti a place that must be stepped upon only with washed feet. Tathevāti it means with footwear, should not step on. “Bhikkhus, with unwashed feet, with wet feet, with footwear a dwelling should not be stepped on. Whoever steps on it, there is an offence of wrong-doing” (Cūḷava. 324) it is said. “I allow, bhikkhus, having spread something, to lie down” (Cūḷava. 324). Because of this statement, one should lie down on the prepared ground, a ground-covering dwelling, or a Sangha’s bed or chair, only after covering it with one’s own personal covering.

344. Saṅghāṭiyā na pallattheti adhiṭṭhitacīvarena vihāre vā antaraghare vā pallatthikā na kātabbāti attho. Parikammakataṃ (cūḷava. aṭṭha. 324) bhittiādiṃ na apassaye. “Na bhikkhave parikammakatā bhitti apassetabbā. Yo apasseyya, āpatti dukkaṭassā”ti (cūḷava. 324) hi vuttaṃ. Tasmā setabhitti vā cittakammakatā vā bhitti na apassayitabbā. Na kevalaṃ bhittiyeva, parikammakatā dvārakavāṭavātapānatthambhādayopi na apassayitabbā. Etthapi lomagaṇanāya eva āpattiyo veditabbā. Sante udake no na ācameti (cūḷava. 373; cūḷava. aṭṭha. 373) no na ācametuṃ, udakasuddhiṃ akātuṃ na vaṭṭatīti attho. Santeti vacanena asante anāpattīti dīpeti.

344. Saṅghāṭiyā na pallattheti means “one should not cross the legs with the designated robe,” implying that one should not sit cross-legged with the designated robe in a monastery or within a village. One should not lean against a finished wall or similar structure (cūḷava. aṭṭha. 324). “Bhikkhus, a finished wall should not be leaned against. One who leans against it commits a dukkaṭa offense” (cūḷava. 324) is stated. Therefore, a white wall or one decorated with designs should not be leaned against. Not only walls, but also finished doors, shutters, windows, pillars, and so forth should not be leaned against. Here too, offenses are to be understood by counting hairs. Sante udake no na ācameti (cūḷava. 373; cūḷava. aṭṭha. 373) means “when water is available, one should not fail to rinse”; it is not allowable to neglect rinsing for purification. By the word sante, it indicates that if water is unavailable, there is no offense.

344. Saṅghāṭiyā na pallattheti a robe is determined, whether in the monastery or inside a house, the cross-legged posture should not be assumed, is what it means. The finished (Cūḷava. Aṭṭha. 324) wall, etc. should not lean on. “Bhikkhus, one should not lean against a finished wall. Whoever leans, commits an offence of wrong-doing” (Cūḷava. 324), it is said. Therefore, a white wall or a wall with artwork should not be leaned against. Not only the wall, but also finished doors, windows, pillars and so forth should not be leaned against. Herein, the offences should be understood according to the enumeration of hairs. Sante udake no na ācameti (Cūḷava. 373; Cūḷava. Aṭṭha. 373) No, not to rinse, not to perform water purification, is not allowed, is the meaning. By saying Santeti, when it’s not present, there is no offence, it indicates.

345. Akappiyasamādāneti bhikkhuṃ vā sāmaṇerādike sesasahadhammike vā akappiye niyojentassa dukkaṭameva. “Na, bhikkhave, pabbajitena akappiye samādapetabbaṃ. Yo samādapeyya, āpatti dukkaṭassā”ti (mahāva. 303) hi vuttaṃ. Sabhāgāya (mahāva. aṭṭha. 169) āpattiyā desanāyāti attho. Vatthusabhāgatā idha adhippetā, na āpattisabhāgatā. “Na bhikkhave sabhāgā āpatti desetabbā. Yo deseyya, āpatti dukkaṭassā”ti (mahāva. 169) ca “na bhikkhave sabhāgā āpatti paṭiggahetabbā. Yo paṭiggaṇheyya, āpatti dukkaṭassā”ti (mahāva. 169) ca vuttaṃ. Vatthusabhāgaṃ āpattiṃ āvi kātumpi na vaṭṭati, tena vuttaṃ “āvikamme ca dukkaṭa”nti. “Ahaṃ, āvuso, itthannāmaṃ āpattiṃ āpajjiṃ, taṃ ito vuṭṭhahitvā paṭikarissāmī”ti aññassa vacanaṃ āvikammaṃnāma.

345. Akappiyasamādāneti means “in prompting an improper act”; if one urges a bhikkhu, a novice, or other co-practitioners to do something improper, it is only a dukkaṭa offense. “Bhikkhus, one who has gone forth should not prompt an improper act. One who prompts it commits a dukkaṭa offense” (mahāva. 303) is stated. It means confessing an offense of the same category (mahāva. aṭṭha. 169). Here, similarity in the object is intended, not similarity in the offense. “Bhikkhus, an offense of the same category should not be confessed. One who confesses it commits a dukkaṭa offense” (mahāva. 169) and “Bhikkhus, an offense of the same category should not be accepted. One who accepts it commits a dukkaṭa offense” (mahāva. 169) are stated. It is not allowable to openly declare an offense of the same category, hence it is said “āvikamme ca dukkaṭa”, meaning “in declaring it, there is a dukkaṭa.” Declaring to another, “Friend, I committed such-and-such an offense; having risen from it, I will make amends,” is called āvikamma.

345. In engaging in what is improper, means for one who assigns a bhikkhu, a novice (sāmaṇera), or other fellow practitioners to what is improper, there is only an offense of wrong doing (dukkaṭa). For it is said, “Monks, a bhikkhu should not be directed to do unallowable actions. If one were to command, an offense of wrongdoing (dukkaṭa) is incurred” (Mahāva. 303). It means, desanā (confession) for concurrent offense (Mahāva. Aṭṭha. 169). Here, what’s implied is a concurrent of object (vatthu), not the concurrent of offense. It has been said that, “Monks, a concurrent offense should not be confessed. If one were to confess, an offense of wrong doing is incurred” (Mahāva. 169) and “Monks, a concurrent offense must not be accepted. Should one accept, an offense of wrong doing is incurred.” (Mahāva. 169). It is not proper to even reveal an offense which shares a common object, hence it is said “and in revealing, an offense of wrong doing (dukkaṭa)”. ‘Revealing’ (āvikamma) refers to saying to another, “Friend, I have committed an offense of such and such a name, I will atone for it after rising from this”.

346. Itarassa tūti means “to the other,” referring to one with an impure mind.

347. Porisanti (cūḷava. aṭṭha. 284) purisappamāṇaṃ abhiruhituṃ vaṭṭatīti attho. “Anujānāmi, bhikkhave, sati karaṇīye porisaṃ rukkhaṃ abhiruhituṃ, āpadāsu yāvadattha”nti (cūḷava. 284) hi vuttaṃ.

347. Porisanti (cūḷava. aṭṭha. 284) means “to the height of a man,” implying it is allowable to climb to that extent. “I allow you, bhikkhus, when there is something to be done, to climb a tree to the height of a man, and as much as needed in emergencies” (cūḷava. 284) is stated.

347. Porisa (Cūḷava. Aṭṭha. 284) means it is proper to climb a tree the height of a man, is the meaning. For it is said, “I allow, monks, when there is a necessity, to climb a tree the height of a man, in cases of danger, as much as needed” (Cūḷava. 284).

348. Parissāvanaṃ (cūḷava. 259; cūḷava. aṭṭha. 259) vinā aḍḍhayojanaṃ gacchantassa dukkaṭanti sambandho. “Addhānagamanasamayo nāma aḍḍhayojanaṃ gacchissāmīti bhuñjitabba”nti (pāci. 218) vuttaṃ, tasmā aḍḍhayojanameva antimaṃ addhānanti veditabbaṃ. Bhikkhuniyā ca mātugāmena ca saṃvidhānasikkhāpade “ekaddhānamaggaṃ paṭipajjeyya, antamaso gāmantarampī”ti (pāci. 182, 413) evaṃ visesetvā vuttattā “kukkuṭasampāte gāme gāmantare gāmantare āpatti pācittiyassā”ti (pāci. 183, 414) vuttaṃ, na addhānalakkhaṇena. Yadi gāmantaraparicchedena addhānaṃ vuccati, gaṇabhojanasikkhāpadepi “addhānagamanasamayo nāma gāmantarampi gacchissāmīti bhuñjitabba”nti vadeyya, na ca vuttaṃ. Tasmā “na bhikkhave aparissāvanakena addhāno paṭipajjitabbo. Yo paṭipajjeyya, āpatti dukkaṭassa. Sace na hoti parissāvanaṃ vā dhammakaraṇo vā, saṅghāṭikaṇṇopi adhiṭṭhātabbo iminā parissāvetvā pivissāmī”ti vuttaṭṭhānepi aḍḍhayojanavaseneva addhānaparicchedo veditabbo. Abhayagirivāsīnaṃ pana “dvigāvutavasena addhānaparicchedo”ti pāḷiyaṃ eva atthi. Yācamānassāti yācantassa. “Na ca bhikkhave addhānappaṭipannena bhikkhunā parissāvanaṃ yāciyamānena na dātabbaṃ. Yo na dadeyya, āpatti dukkaṭassā”ti hi vuttaṃ.

348. The connection is: going half a yojana without a water-strainer (cūḷava. 259; cūḷava. aṭṭha. 259) is a dukkaṭa offense. “The time for traveling a distance is defined as eating with the intention of going half a yojana” (pāci. 218) is stated; thus, half a yojana should be understood as the maximum distance. For a bhikkhunī and a woman, in the saṃvidhānasikkhāpada, it is specified, “She should travel a single stretch of road, even just to another village” (pāci. 182, 413); thus, it is stated, “For every village within a cock’s range, from one village to another, there is a pācittiya offense” (pāci. 183, 414), not based on the characteristic of a distance. If a distance were defined by the boundary of another village, in the gaṇabhojanasikkhāpada it would say, “The time for traveling a distance is defined as eating with the intention of going to another village,” but it is not said. Therefore, “Bhikkhus, one should not travel a distance without a water-strainer. One who travels commits a dukkaṭa offense. If there is no water-strainer or water-pot, even a corner of the robe may be designated, thinking, ‘I will strain with this and drink’” is stated; even there, the distance is to be understood as half a yojana. However, the Abhayagirivāsins say in the text, “The distance is defined as two gāvutas.” Yācamānassāti means “to one requesting.” “And bhikkhus, a water-strainer should not be withheld from a bhikkhu traveling a distance when requested. One who does not give it commits a dukkaṭa offense” is stated.

348. Without a water-strainer (Cūḷava. 259; Cūḷava. Aṭṭha. 259), one who goes half a yojana incurs a dukkaṭa, is the connection. It is stated that “The time for travelling a long distance (addhānagamana) is called when one would eat thinking ‘I will travel half a yojana.’”,(Pāci. 218), therefore, it should be understand that only a half-yojana is the limit of the long journey. And, in the training rule about making arrangements (saṃvidhāna) with a bhikkhuni and a woman, it is said with distinction, “one may go on a journey of one league, even as far as the next village” (Pāci. 182, 413), thus it is said, “In a village where a cock can fly, from village to village, there is an offense requiring confession (pācittiya)” (Pāci. 183, 414), not by the definition of a long journey. If a long journey is determined by the distance between villages, then in the training rule concerning group meals it would also say “the time for traveling a long distance is when one would eat thinking ‘I will go even to another village’”, but it does not say that. Therefore, in the statement “Monks, a journey must not be undertaken without a water-strainer. Whoever does, there is an offense of wrong doing. If there is neither a water-strainer nor a dhammakaraṇo, one should determine to use even the corner of one’s outer robe, thinking ‘I will drink after straining with this’,” the distance of a long journey should be determined by half a yojana. But for those dwelling in Abhayagiri, there is actually, “the definition of a long journey is by two gāvutas,” in the Pāḷi itself. To one requesting, means to one who is asking. For it is said, “And, monks, when requested by a monk who has set out on a journey, a water-strainer should not be refused. Whoever refuses, there is an offense of wrong doing.”

349. Aññatra ābādhappaccayā kaṇṇanāsādike sesaṅge dukkaṭanti sambandho. Ābādhe sati aṅguliādīni chindituṃ vaṭṭati. Aṅgajātaṃ vā bījāni vā chindituṃ na vaṭṭati eva. Attaghātane ca dukkaṭanti sambandho. “Na ca bhikkhave attānaṃ ghātetabbaṃ. Yo ghāteyya, āpatti dukkaṭassā”ti hi vuttaṃ.

349. The connection is: except due to illness, there is a dukkaṭa offense for the remaining limbs like ears and nose. When there is illness, it is allowable to cut fingers and so forth. However, it is not allowable to cut the genitals or testicles. The connection is also: self-harm is a dukkaṭa offense. “And bhikkhus, one should not harm oneself. One who harms oneself commits a dukkaṭa offense” is stated.

349. Except in the case of illness, the ear, nose and other limbs, incurs an offense of wrong doing (dukkaṭa), is the connection. In case of disease, it is allowed to cut the fingers etc. It is certainly not appropriate to cut genitals or testicles. And in killing oneself, there is a dukkaṭa, is the connection. For it has been said, “Also, monks, one should not commit suicide. Should one commit suicide, an offense of wrong doing is incurred.”

350. “Na ca bhikkhave paṭibhānacittaṃ kārāpetabbaṃ itthirūpakaṃ purisarūpakaṃ. Yo kārāpeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, mālākammaṃ latākammaṃ makaradantakaṃ pañcapaṭika”nti (cūḷava. 299) vuttattā “cittapotthakarūpāni, na kare na ca kāraye”ti vuttaṃ. Bhuñjantanti (cūḷava. aṭṭha. 316) vippakatabhojanaṃ. “Na bhikkhave vippakatabhojano bhikkhu vuṭṭhāpetabbo. Yo vuṭṭhāpeyya, āpatti dukkaṭassā”ti (cūḷava. 316) hi vuttaṃ.

350. “And bhikkhus, an imaginative design of a woman’s form or a man’s form should not be made. One who makes it commits a dukkaṭa offense. I allow you, bhikkhus, floral designs, creeper designs, makara-tooth designs, and fivefold patterns” (cūḷava. 299) is stated; thus, it is said, “cittapotthakarūpāni, na kare na ca kāraye”, meaning “one should neither make nor cause to be made imaginative book-like forms.” Bhuñjantanti (cūḷava. aṭṭha. 316) means “eating unfinished food.” “Bhikkhus, a bhikkhu eating unfinished food should not be made to rise. One who makes him rise commits a dukkaṭa offense” (cūḷava. 316) is stated.

350. Because it is stated, “And, monks, one must not have made a figurative painting, a figure of a woman, or a figure of a man. Whoever has one made, incurs an offense of wrong doing. I allow, monks, flower-work, creeper-work, crocodile-tooth (patterns), and the five-lined (motif)” (Cūḷava. 299), it is said “One should not make or have made pictorial or sculptural forms.” While eating (Cūḷava. Aṭṭha. 316) means unfinished food. For it is said, “Monks, a monk with unfinished food should not be made to get up. If one should make him get up, an offense of wrong doing (dukkaṭa) is incurred” (Cūḷava. 316).

351. Yānānīti vayhaṃ ratho sakaṭaṃ sandamānikādīni gilānassa abhiruhituṃ kappanti, siviko ca kappati. Evaṃ sabbattha. “Anujānāmi, bhikkhave, gilānassa yānaṃ, purisayuttaṃ hatthavaṭṭakaṃ, sivikaṃ pāṭaṅki”nti (mahāva. 253) hi vuttaṃ.

351. Yānānīti means “vehicles,” such as a cart drawn by men, a wagon, a palanquin, and so forth; these are allowable for the sick to ride, and a litter is also allowable. This applies everywhere. “I allow you, bhikkhus, for the sick: a vehicle, one drawn by men, a hand-drawn one, a litter, and a carrying pole” (mahāva. 253) is stated.

351. Vehicles (Yānāni), such as a palanquin (veyha), chariot (ratha), cart (sakaṭa), litter (sandamānikā) etc. are permissible for a sick person to ride in, and a sedan chair (sivika) is also permissible. Thus, everywhere. For it has been said, “I allow, monks, for a sick person, a vehicle, a contraption moved by men, a hand-held frame, a sedan chair, a pāṭaṅki” (Mahāva. 253).

352. Davanti keḷiṃ. “Na bhikkhave buddhaṃ vā dhammaṃ vā saṅghaṃ vā ārabbha davo kātabbo. Yo kareyya, āpatti dukkaṭassā”ti (pāci. 627) hi vuttaṃ. Tasmā “kiṃ buddho silakabuddho, udāhu paṭibuddho”ti vā “kiṃ dhammo godhammo ajadhammo”ti vā “kiṃ saṅgho ajasaṅgho migasaṅgho”ti vā evamādinā nayena yo davaṃ karoti, tassa dukkaṭanti veditabbaṃ. “Tumhākaṃ cīvaraṃ dassāma, pattaṃ dassāmā”tiādinā nayena sāmaṇeraṃ vā upasampannaṃ vā aññassa antamaso dussīlassāpi parisabhūtaṃ attano upaṭṭhākakaraṇatthaṃ upalāḷane dukkaṭanti attho. “Na bhikkhave aññassa parisā apalāḷetabbā. Yo apalāḷeyya, āpatti dukkaṭassā”ti hi vuttaṃ.

352. Davanti means “jesting.” “Bhikkhus, jesting should not be done regarding the Buddha, the Dhamma, or the Saṅgha. One who does so commits a dukkaṭa offense” (pāci. 627) is stated. Therefore, one who jests in ways such as “Is the Buddha a stone Buddha or an awakened one?” or “Is the Dhamma a lizard’s law or a goat’s law?” or “Is the Saṅgha a goat Saṅgha or a deer Saṅgha?” should be understood to incur a dukkaṭa offense. Saying things like “We will give you robes, we will give you alms-bowls” and so forth to a novice or an ordained person—even one of bad conduct—in the presence of others to flatter them for one’s own support incurs a dukkaṭa offense. “Bhikkhus, another’s assembly should not be flattered. One who flatters commits a dukkaṭa offense” is stated.

352. Dava means sport, play. Because it is said, “Monks, one should not make sport referring to the Buddha, Dhamma or Sangha. Whoever does so, there is an offense of wrong-doing (dukkaṭa)” (pāci. 627). Therefore, it should be understood that one who makes sport in the following ways incurs a dukkaṭa: “Is the Buddha a stone Buddha or an enlightened Buddha?”, or “Is the Dhamma a wheat-Dhamma or a goat-Dhamma?”, or “Is the Sangha a goat-Sangha or a deer-Sangha?”. The meaning is, “one incurs a dukkaṭa by enticing, for the purpose of making him one’s own attendant, with words such as ‘I will give you a robe; I will give you a bowl’, even the lowest, immoral person, who is part of a group whether it be a novice(sāmaṇera) or a fully ordained monk (upasampanna)”. Because it is said, “Monks, a group of others should not be enticed. Whoever entices, there is an offense of wrong-doing (dukkaṭa)”.

353. Kāyaṃ (cūḷava. 411) vā ūruṃ vā nimittaṃ vā vivaritvā bhikkhunīnaṃ na dassayeti sambandho. Kaddamudakādinā tā bhikkhuniyo na siñceyyāti attho. Na kevalaṃ kaddamudakādikeneva, vippasannaudakarajanakaddamādīsupi yena kenaci osiñcantassa dukkaṭameva.

353. The connection is: one should not show the body (cūḷava. 411), thighs, or private parts to bhikkhunīs. It means one should not splash bhikkhunīs with muddy water and so forth. Not only with muddy water and the like, but even with clear water, dye, mud, and so forth—whatever one splashes with incurs a dukkaṭa offense.

353. He does not show his body (cūḷava. 411), thigh, or nimitta exposing them to the nuns, is the connection. It means that he should not sprinkle those nuns with muddy water, etc. Not only with muddy water, etc., but also with clean water, dye-mixed mud, and so on, one incurs a dukkaṭa by sprinkling with anything whatsoever.

354. Bālanti ettha bālo nāma yo ovādaṃ gahetvā pātimokkhuddesakassa ārocetvā pāṭipade paccāharitabbanti na jānāti. Gilāno nāma yo ovādaṃ gahetvā uposathaggaṃ gantvā ārocetuñca paccāharituñca na sakkoti. Gamiyo nāma yo paṭidesaṃ gantukāmo.

354. Bālanti means here that a bālo is one who does not know to take advice, inform the reciter of the Pātimokkha, and bring it back on the following day. Gilāno means one who, having taken advice, is unable to go to the uposatha hall, inform, and bring it back. Gamiyo means one who intends to go to another region.

354. Bāla Here, bāla (childish) is the one who having accepted the advice, doesn’t know how to inform the reciter of the pātimokkha and then to retract it on the next day. Gilāno (sick) is the one who having accepted the advice, is unable to go to the uposatha hall to inform and to retract. Gamiyo (one who is traveling) is the one who is going to reside elsewhere.

“Na bhikkhave ovādo na gahetabbo. Yo na gaṇheyya, āpatti dukkaṭassā”ti (cūḷava. 414) ca “anujānāmi, bhikkhave, ṭhapetvā bālaṃ, ṭhapetvā gilānaṃ, ṭhapetvā gamikaṃ, avasesehi ovādaṃ gahetu”nti (cūḷava. 414) ca “na bhikkhave ovādo na paccāharitabbo. Yo na paccāhareyya, āpatti dukkaṭassā”ti (pāci. 415) ca vuttattā bhikkhunīhi terasiyaṃ vā cātuddasiyaṃ vā āgantvā “ayaṃ uposatho cātuddaso”ti vā “pannaraso”ti vā “kadā ayya uposatho”ti vā pucchite “cātuddaso”ti vā “pannaraso”ti vā “sve bhagini uposatho”ti vā ācikkhitabbaṃ. Tāhi bhikkhunīhi uposathadivase āgantvā “bhikkhunisaṅgho ayya bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira ayya bhikkhunisaṅgho ovādūpasaṅkamana”nti evaṃ yācitabbaṃ, taṃ vacanaṃ paṭiggahetvā uposathagge pātimokkhuddesakassa “bhikkhunisaṅgho, bhante, bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira, bhante, bhikkhunisaṅgho ovādūpasaṅkamana”nti ācikkhitabbaṃ. Pātimokkhuddesakenāpi sace tattha bhikkhunovādako atthi, “itthannāmo bhikkhu bhikkhunovādako sammato, taṃ bhikkhunisaṅgho upasaṅkamatū”ti vattabbaṃ. Sace natthi, “ko āyasmā ussahati bhikkhuniyo ovaditu”nti pucchitvā sace atthi aṭṭhahaṅgehi samannāgato bhikkhu, taṃ tattheva sammannitvā vuttanayeneva ovādappaṭiggāhakassa ārocetabbaṃ. Yadi natthi koci bhikkhu bhikkhunovādako sammato, “pāsādikena bhikkhunisaṅgho sampādetū”ti vattabbaṃ. Tena bhikkhunā “sādhū”ti sampaṭicchitvā pāṭipade bhikkhunīnaṃ “natthi koci bhikkhu bhikkhunovādako sammato, pāsādikena bhikkhunisaṅgho sampādetū”ti vattabbaṃ. Tāhipi “sādhu ayyā”ti sampaṭicchitabbaṃ. Iminā nayena gaṇapuggalesupi vacanabhedo veditabbo.

“Bhikkhus, advice should not be neglected. One who neglects it commits a dukkaṭa offense” (cūḷava. 414) and “I allow you, bhikkhus, except for the foolish, except for the sick, except for the traveler, for the rest to take advice” (cūḷava. 414) and “Bhikkhus, advice should not be withheld. One who does not bring it back commits a dukkaṭa offense” (pāci. 415) are stated. Therefore, when bhikkhunīs come on the thirteenth or fourteenth day and ask, “Is this uposatha the fourteenth?” or “The fifteenth?” or “When, venerable sirs, is the uposatha?” it should be explained as “The fourteenth,” “The fifteenth,” or “Tomorrow, sisters, is the uposatha.” The bhikkhunīs should come on the uposatha day and say, “The Bhikkhunī Saṅgha, venerable sirs, pays homage at the feet of the Bhikkhu Saṅgha and requests to approach for advice; may the Bhikkhunī Saṅgha indeed receive the opportunity to approach for advice.” Having accepted their words, it should be announced to the reciter of the Pātimokkha in the uposatha hall, “Venerable sir, the Bhikkhunī Saṅgha pays homage at the feet of the Bhikkhu Saṅgha and requests to approach for advice; may the Bhikkhunī Saṅgha indeed receive the opportunity to approach for advice.” If there is a bhikkhu designated to advise bhikkhunīs present, the reciter of the Pātimokkha should say, “The bhikkhu named so-and-so has been agreed upon as the adviser of bhikkhunīs; the Bhikkhunī Saṅgha should approach him.” If there is none, he should ask, “Which venerable one is willing to advise the bhikkhunīs?” and if there is a bhikkhu endowed with the eight qualities, he should be agreed upon there and then, and it should be announced to the one accepting the advice in the manner stated. If no bhikkhu has been agreed upon as an adviser of bhikkhunīs, it should be said, “Let the Bhikkhunī Saṅgha manage harmoniously.” That bhikkhu should assent, saying “Sādhu,” and on the following day tell the bhikkhunīs, “There is no bhikkhu agreed upon as an adviser of bhikkhunīs; let the Bhikkhunī Saṅgha manage harmoniously.” They too should assent, saying “Sādhu, venerable sirs.” The variation in wording for a group or individual should be understood in this manner.

Because it has been said, “Monks, the exhortation should not be un-taken. Whoever would not take it, there is an offence of wrong-doing (dukkaṭa)” (cūḷava. 414), and “I allow, monks, with the exception of the childish, with the exception of the sick, with the exception of one who is traveling, for the remainder to take the exhortation,” (cūḷava. 414) and “Monks, the exhortation should not be un-retracted. Whoever would not retract it, there is an offence of wrong-doing (dukkaṭa)” (pāci. 415), when asked by the nuns who have come on the thirteenth or fourteenth day, “Is this uposatha the fourteenth?” or “the fifteenth?” or “When, venerable sir, is the uposatha?” it should be declared, “It is the fourteenth,” or “It is the fifteenth,” or “Sister, tomorrow is the uposatha.” On the uposatha day, those nuns should come and request thus: “Venerable sir, the community of nuns bows down to the feet of the community of monks and requests going-for-exhortation; may the community of nuns, venerable sir, obtain going-for-exhortation.” Having received that statement, to the reciter of the pātimokkha at the uposatha hall it should be declared: “Venerable sir, the community of nuns bows down to the feet of the community of monks and requests going-for-exhortation; may the community of nuns, venerable sir, obtain going-for-exhortation.” If there is a monk-exhorter there, the reciter of the pātimokkha should say, “The monk named so-and-so is appointed as the monk-exhorter, let the community of nuns approach him.” If there is none, having asked, “Which venerable one is capable of exhorting the nuns,” if there is a monk endowed with the eight qualities, having appointed him there, it should be declared to the receiver of the exhortation in the aforementioned manner. If there is no monk appointed as the monk-exhorter, it should be said, “Let the community of nuns be pleased with [a monk] who inspires confidence.” That monk, having accepted with “sādhu,” should say to the nuns on the next day, “There is no monk appointed as the monk-exhorter, let the community of nuns be pleased with [a monk] who inspires confidence.” They too should accept with “sādhu, venerable sir.” In this manner, the difference in statement should be understood even in the case of a group or an individual.

355. Lokāyataṃ (cūḷava. 286; cūḷava. aṭṭha. 286) nāma vitaṇḍasatthaṃ. “Na bhikkhave āsittakūpadhāne bhuñjitabbaṃ. Yo bhuñjeyya, āpatti dukkaṭassā”ti (cūḷava. 264) vuttattā “peḷāyapi na bhuñjeyyā”ti vuttaṃ.

355. Lokāyataṃ (cūḷava. 286; cūḷava. aṭṭha. 286) means “worldly disputative knowledge.” “Bhikkhus, one should not eat with a sprinkled cushion. One who eats commits a dukkaṭa offense” (cūḷava. 264) is stated; thus, it is said, “peḷāyapi na bhuñjeyyā”, meaning “one should not eat even on a box.”

355. Lokāyataṃ (cūḷava. 286; cūḷava. aṭṭha. 286) is a sophistical doctrine. Because it has been said, “Monks, one should not eat on a well-cover with holes. Whoever would eat, there is an offence of wrong-doing (dukkaṭa)” (cūḷava. 264), it is said, “One should not eat even in a box.”

356. Gihipārutaṃ na pārupeyya, gihinivāsanaṃ na nivāseyyāti attho. “Na bhikkhave gihinivatthaṃ nivāsetabbaṃ hatthisoṇḍakaṃ macchavāḷakaṃ catukaṇṇakaṃ tālavaṇṭakaṃ satavalikaṃ. Yo nivāseyya, āpatti dukkaṭassā”ti (cūḷava. 280) hi vuttaṃ. Parimaṇḍalato aññathā pārupanaṃ, sabbametaṃ gihipārutaṃ nāma. Taṃ pana na pārupetabbanti attho. Saṃvelliyanti ettha kacchaṃ bandhitvā na nivāseyyāti attho. Dāyanti (cūḷava. 283; cūḷava. aṭṭha. 283) araññaṃ. Nālimpayeyyāti sambandho.

356. One should not wear lay clothing, nor dress in lay attire; this is the meaning. “Bhikkhus, lay clothing should not be worn: elephant-trunk style, fish-tail style, four-cornered style, fan style, hundred-fold style. One who wears it commits a dukkaṭa offense” (cūḷava. 280) is stated. Wearing anything other than the circular style—all this is called gihipāruta. It should not be worn; this is the meaning. Saṃvelliyanti means one should not dress by tying a waistband. Dāyanti (cūḷava. 283; cūḷava. aṭṭha. 283) means “forest.” The connection is: one should not smear it.

356. One should not wear a layman’s upper garment, meaning one should not dress in a layman’s lower garment. It is said, “Monks, you should not wear a layman’s lower garment: the elephant’s trunk, the fish’s tail, the four-cornered, the palm-leaf fan, the hundred-pleated. Whoever should wear it, there is an offense of wrong-doing” (cūḷava. 280). Any arrangement other than wrapping around the circumference is called gihipārutaṃ (a layman’s upper garment). The meaning is that one should not wear that. Saṃvelliyati, here, the meaning is that one should not fasten the loincloth and wear it. Dāyanti (cūḷava. 283; cūḷava. aṭṭha. 283) means wilderness. The connection is “should not smear”.

357. Vaḍḍhiñca na payojaye, noñātake nappavārite na yāceti attho. Aññassāti ettha (cūḷava. 420; cūḷava. aṭṭha. 420) “tumhe paribhuñjathā”ti niyametvā dinnaṃ sahadhammikānampi dātuṃ na vaṭṭati. Aggaṃ gahetvā vā katipāhaṃ bhutvā vā puna dadeyyāti attho.

357. One should not employ usury, nor request from one not invited without informing relatives; this is the meaning. Aññassāti (cūḷava. 420; cūḷava. aṭṭha. 420) means that what is given with the specification “You use this” should not be given even to co-practitioners. Having taken the best or used it for a few days, one may give it again; this is the meaning.

357. And one should not apply increase, meaning, to non-relatives one should not offer if not given explicit permission to do so. Aññassāti, here (cūḷava. 420; cūḷava. aṭṭha. 420), having given it specifying, “You consume it,” it is not proper to give it even to fellow practitioners of the Dhamma. The meaning is that one should take the first portion, or after eating for a few days, give the remainder.

358. Uddissa yācaneti ettha (pāci. aṭṭha. 679) “amhākaṃ vihāre itthannāmena idañcidañca kata”nti vā “karissantī”ti vā evaṃ uddissa rakkhaṃ yācaneti attho. Ñatvāñatvā vāti evaṃ “amhehi yāciyamānā imesaṃ daṇḍessantī”ti tesaṃ daṇḍinaṃ ñatvā vā añatvā vāti attho. Tehi pana daṇḍite so daṇḍo uddissa yācantānaṃ gīvāva bhaṇḍadeyyaṃ hoti evāti attho. “Iminā ca iminā ca idañca idañca kataṃ, ettakaṃ daṇḍaṃ gaṇhathā”ti sayaṃ daṇḍāpane pana assa daṇḍassa agghabhedena pārājikathullaccayadukkaṭā ñeyyāti attho.

358. Uddissa yācaneti (pāci. aṭṭha. 679) means “requesting with designation,” such as “In our monastery, such-and-such has been done or will be done by so-and-so,” requesting protection in this way. Ñatvāñatvā vāti means “knowing or not knowing” that “those whom we request will fine them,” whether knowing or not knowing those who impose fines. For those requesting with designation, the fine imposed by them becomes a gīvāva, a debt like goods; this is the meaning. “With this and that, this and that was done; take such a fine” means that in personally imposing a fine, depending on the value of the fine, there may be a pārājika, thullaccaya, or dukkaṭa offense; this is the meaning.

358. Uddissa yācaneti, here (pāci. aṭṭha. 679), the meaning is requesting protection, mentioning, “In our monastery, by so-and-so, such and such has been done,” or “will be done.” Ñatvāñatvā vāti the meaning is thus, whether knowing or not knowing that those people punished “will punish them because we are requesting this.” But by those daṇḍite so daṇḍo, the punishment for those requesting with specific reference, becomes like gīvāva, it is like a payment for goods. The meaning is: “By this one and by this one, such and such has been done; collect this much fine.” Sayaṃ daṇḍāpane pana, but if oneself impose punishment, on account of differences in valuation of those goods, one should know if there would be defeat (pārājika), grave offense(thullaccaya), or wrongdoing (dukkaṭa).

359. Anatthāya assa corassa bhāsiteti sambandho. Rājarājamahāmattādīhi tassa corassa daṇḍaṃ gaṇhante assa bhikkhussa tattakaṃ gīvāti attho.

359. The connection is: speaking for the harm of a thief. When a king or royal official imposes a fine on that thief, for that bhikkhu it becomes tattakaṃ gīvā, a debt equivalent to that amount; this is the meaning.

359. The connection is that he spoke for the detriment of that thief. Tassa corassa daṇḍaṃ gaṇhante assa When the king, the king’s chief ministers, and others take up punishment against that thief, for that monk, it means, it’s tattakaṃ his throat(i.e., his responsibility).

360. Vighāsaṃ (pāci. 825-826) vā uccāraṃ vā saṅkāraṃ vā muttaṃ vā pākārakuṭṭānaṃ bahi chaḍḍeyya, dukkaṭanti attho. Vaḷañje nāvalokiyāti imināva avaḷañjanakāle nāvaloketvā chaḍḍetuṃ vaṭṭatīti dīpeti. Na kevalaṃ tattheva, atha kho harite vāpi vīhādināḷikerādiropime chaḍḍentassa dukkaṭamevāti attho.

360. Throwing leftovers (pāci. 825-826), excrement, refuse, or urine outside the monastery walls incurs a dukkaṭa offense; this is the meaning. Vaḷañje nāvalokiyāti indicates by this that it is allowable to throw without looking when not cleaning. Not only there, but even throwing onto green grass, monastery coconut trees, or other plants incurs a dukkaṭa offense; this is the meaning.

360. He should throw food scraps (pāci. 825-826), or excrement, or rubbish, or urine outside the walls of the enclosure or buildings, there is an offence of wrong-doing. Vaḷañje nāvalokiyāti, by this very phrase, it shows that it is permissible to throw it without looking when there is a designated refuse area. Not only there, but also when throwing it on green grass or the like, where seeds, coconuts, etc., are planted, there is still a wrong-doing.

361. “Upahāraṃ karomā”ti vutteti means “when asked,” implying the intent.

362. Kīḷatthaṃ (pāci. 979; pāci. aṭṭha. 978) kataṃ rājāgāraṃ vā pokkharaṇiṃ vā uyyānaṃ vā cittāgāraṃ vā ārāmaṃ vā daṭṭhuṃ gacchato pade pade dukkaṭanti attho.

362. Going to see a royal residence, a lotus pond, a garden, a painted hall, or a grove made for amusement (pāci. 979; pāci. aṭṭha. 978) incurs a dukkaṭa offense with each step; this is the meaning.

362. Going to see a royal palace, or a pond, or a park, or a picture gallery, or a monastery that has been made for amusement (pāci. 979; pāci. aṭṭha. 978), at every step there is a wrong-doing.

363. Āsanena (cūḷava. 364) nave na paṭibāheyya, uṇhe (mahāva. 67, 78, 79; cūḷava. 376, 378, 380, 382) cīvaraṃ na nidaheyya. Gurunāti ācariyādinā paṇāmito khamāpeyyāti sambandho.

363. One should not obstruct with a seat (cūḷava. 364) when new, nor dry a robe in the heat (mahāva. 67, 78, 79; cūḷava. 376, 378, 380, 382). Gurunāti means “by a teacher”; the connection is: one should seek forgiveness after being reproved.

363. One should not reject (cūḷava. 364) a new seat. One should not put a robe out in the heat (mahāva. 67, 78, 79; cūḷava. 376, 378, 380, 382). Gurunāti The connection is, if dedicated by a teacher, or other senior, one should ask for forgiveness.

364. Āpattīhi ca sattahīti (vajira. ṭī. pācittiya 26) sattahi āpattīhi bhikkhuṃ parammukhā akkosanena ca “assaddho appasanno bījabhojī”tiādinā aññeneva vā akkosanena ca dukkaṭanti adhippāyo.

364. Āpattīhi ca sattahīti (vajira. ṭī. pācittiya 26) means “with the seven offenses”; insulting a bhikkhu from a distance with the seven offenses or otherwise with terms like “faithless, without confidence, a seed-eater” incurs a dukkaṭa offense; this is the intent.

364. Āpattīhi ca sattahīti (vajira. ṭī. pācittiya 26) with seven offenses, and by verbally abusing a monk face to face and abusing in other ways by saying “Faithless, lacking devotion, seed-eater,” and the like, the implication is a wrong-doing.

365. Saddhādeyyaṃ (mahāva. aṭṭha. 361) cīvaraṃ vā piṇḍapātaṃ vāti attho. “Na bhikkhave saddhādeyyaṃ vinipātetabbaṃ. Yo vinipāteyya, āpatti dukkaṭassā”ti (mahāva. 361) hi vuttaṃ. “Anujānāmi, bhikkhave, mātāpitūnaṃ dātu”nti (mahāva. 361) vuttattā “labbhaṃ pitūna”nti vuttaṃ.

365. Saddhādeyya (mahāva. aṭṭha. 361) means a robe or almsfood given in faith; this is the meaning. “Bhikkhus, an item given in faith should not be misused. One who misuses it commits a dukkaṭa offense” (mahāva. 361) is stated. Because it is said, “I allow you, bhikkhus, to give to parents” (mahāva. 361), it is said “labbhaṃ pitūna”, meaning “it is allowable to parents.”

365. Saddhādeyyaṃ (mahāva. aṭṭha. 361) means a robe, or almsfood. It has been said: “Monks, one should not destroy a gift given in faith. Whoever should destroy it, there is an offense of wrong-doing” (mahāva. 361). Because it is said, “I allow, monks, giving to mother and father” (mahāva. 361), it is said “labbhaṃ pitūna”.

366. Vassaṃvuttho aññatrāti sambandho, aññasmiṃ vihāreti attho. Aññatoti aññavihārato. “Na bhikkhave aññatra vassaṃvutthena aññatra cīvarabhāgo sāditabbo. Yo sādiyeyya, āpatti dukkaṭassā”ti (mahāva. 364) hi vuttaṃ. Tesanti tasmiṃ vihāre taṃ cīvaraṃ bhājetvā gaṇhituṃ yuttānaṃ bhikkhūnaṃ dhuranikkhepato hoti bhaṇḍagghena kāriyoti attho.

366. The connection is: one who has observed the rains retreat elsewhere, meaning in another monastery. Aññatoti means “from another monastery.” “Bhikkhus, except for one who has observed the rains retreat, the robe-share should not be taken elsewhere. One who takes it commits a dukkaṭa offense” (mahāva. 364) is stated. Tesanti means “for those”; for the bhikkhus in that monastery entitled to divide and take that robe, it becomes a duty based on the value of the goods; this is the meaning.

366. The connection is, having spent the rains retreat other than, meaning, in another monastery. Aññatoti from another monastery. “Monks, other than the one who has spent the rains, one should not accept another portion of robes. Whoever should accept, there is an offense of wrong-doing” (mahāva. 364). Tesanti, for the monks in that monastery who are fit to divide and take those robes, it means they should do what needs to be done by setting aside the leader’s share, with goods.

367. Saha antarena uttaroti santaruttaro, gāmaṃ na paviseyyāti attho. “Na bhikkhave santaruttarena gāmo pavisitabbo. Yo paviseyya, āpatti dukkaṭassā”ti (mahāva. 362) hi vuttaṃ. Kallo vāti agilāno. Saupāhano gāmaṃ na paviseyyāti sambandho. “Na bhikkhave cāmaribījanī dhāretabbā. Yo dhāreyya, āpatti dukkaṭassā”ti (cūḷava. 269), “anujānāmi, bhikkhave, tisso bījaniyo vākamayaṃ usīramayaṃ morapiñchamaya”nti (cūḷava. 269) ca vuttattā “na dhāreyya cāmarīmakasabījani”nti vuttaṃ. Makasabījanī pana dantavisāṇadārudaṇḍakāpi vaṭṭati.

367. With an inner and outer garment, santaruttaro, one should not enter a village; this is the meaning. “Bhikkhus, one should not enter a village with an inner and outer garment. One who enters commits a dukkaṭa offense” (mahāva. 362) is stated. Kallo vāti means “healthy” or “not sick.” The connection is: one should not enter a village wearing shoes. “Bhikkhus, a fan made of peacock feathers should not be carried. One who carries it commits a dukkaṭa offense” (cūḷava. 269), and “I allow you, bhikkhus, three types of fans: made of bark, made of fragrant roots, made of peacock feathers” (cūḷava. 269) are stated; thus, it is said “na dhāreyya cāmarīmakasabījani”, meaning “one should not carry a fan made of peacock feathers or flies.” However, a fly-whisk with a handle of ivory, horn, or wood is allowable.

367. Saha antarena uttaroti santaruttaro, meaning he should not enter the village. For it is said, “Monks, one should not enter a village wearing both an inner and outer robe. Whoever enters, incurs an offense of wrong-doing” (Mahāva. 362). Kallo vāti, one who is not sick. The connection is that one should not enter a village wearing shoes. Because it is said, “Monks, a yak-tail whisk should not be used. Whoever uses it, incurs an offense of wrong-doing” (Cūḷava. 269), and “I allow, monks, three kinds of whisks: made of bark, made of usīra grass, and made of peacock feathers” (Cūḷava. 269), it is stated, “one should not use a yak-tail or a mosquito whisk.” However, a mosquito whisk with a handle made of ivory, horn, or wood is allowed.

368. Ārāmato bahīti sambandho. “Na bhikkhave chattaṃ dhāretabbaṃ. Yo dhāreyya, āpatti dukkaṭassā”ti, “anujānāmi, bhikkhave, gilānassa chatta”nti ca vuttattā agilāno ārāmato bahi na labhati, cīvaraguttiyādiatthāya agilānopi labhatīti attho.

368. The connection is: outside the monastery. “Bhikkhus, an umbrella should not be carried. One who carries it commits a dukkaṭa offense,” and “I allow you, bhikkhus, an umbrella for the sick” are stated; thus, a healthy person does not have permission outside the monastery, but even a healthy person may use it for robe protection or similar purposes; this is the meaning.

368. The connection is bahī outside of the monastery. Because it is said, “Monks, an umbrella should not be used. Whoever uses it, incurs an offense of wrong-doing”, and “I allow, monks, an umbrella for the sick,” a healthy person cannot outside of the monastery, meaning a healthy person can, for the purpose of protecting the robes etc..

369. Gāheyya nubhatokājanti na gāheyya ubhatokājaṃ. Ekantarikakājakanti ekatokājañca antarakājañca . Sīsabhāro ca khandhabhāro ca kaṭibhāro ca sīsakkhandhakaṭibhārā. “Na bhikkhave ubhatokājaṃ haritabbaṃ. Yo hareyya, āpatti dukkaṭassā”ti (cūḷava. 281), “anujānāmi, bhikkhave, ekatokājaṃ antarakājaṃ sīsabhāraṃ khandhabhāraṃ kaṭibhāraṃ olambaka”nti (cūḷava. 281) ca vuttattā ubhatokājameva na vaṭṭati, sesāni vaṭṭantīti veditabbā.

369. Gāheyya nubhatokājanti means “one should not carry a double-yoked load.” Ekantarikakājakanti means “a single-yoked load and an intermediate load.” A head-load, shoulder-load, and waist-load are sīsakkhandhakaṭibhārā. “Bhikkhus, a double-yoked load should not be carried. One who carries it commits a dukkaṭa offense” (cūḷava. 281), and “I allow you, bhikkhus, a single-yoked load, an intermediate load, a head-load, a shoulder-load, a waist-load, and a hanging load” (cūḷava. 281) are stated; thus, only a double-yoked load is not allowable, while the rest are allowable; this should be understood.

369. Gāheyya nubhatokājanti, one should not carry a load on both sides. Ekantarikakājakanti, a load on one side and an intermediate load. Sīsabhāro Head-load, khandhabhāro shoulder-load and kaṭibhāro waist-load are sīsakkhandhakaṭibhārā. It should be understood that because it is said, “Monks, a load should not be carried on both sides. Whoever carries it, incurs an offense of wrong-doing” (Cūḷava. 281), and “I allow, monks, a load on one side, an intermediate load, a head-load, a shoulder-load, a waist-load, and a suspended load” (Cūḷava. 281), only a double-sided load is not allowed, while the others are allowed.

370. Anokāsakatanti (mahāva. 153) yo paṭhamameva “karohi me āvuso okāsaṃ, ahaṃ taṃ vattukāmo”ti evaṃ akatokāsaṃ āpattiyā codeyya, tassa dukkaṭaṃ hotīti attho. Tathāti dukkaṭamevāti attho.

370. Anokāsakatanti (mahāva. 153) means “without giving opportunity”; if one reproves another for an offense without first saying, “Friend, give me an opportunity; I wish to speak to you,” it is a dukkaṭa offense for him; this is the meaning. Tathāti means “thus,” implying it is a dukkaṭa offense.

370. Anokāsakatanti (Mahāva. 153) means that if one were to accuse another of an offense without first having made the opportunity by saying, “Please give me the opportunity, venerable sir, I wish to speak to you,” then one incurs a dukkaṭa offense. Tathāti means it is indeed a dukkaṭa.

371. Pakataṅgulena, not with the Sugata finger-width; this is the meaning.

371. Pakataṅgulena, means, not with a sugataṅgula (a measurement unit based on the Buddha’s finger).

372. Mūgabbatādiṃ (mahāva. 209; mahāva. aṭṭha. 209) titthiyabbataṃ yadi gaṇheyya, dukkaṭanti attho. Ādi-saddena govatakukkuravatādayo saṅgahitā. Tathāti (mahāva. 303; mahāva. aṭṭha. 303) nhāpitapubbako khurabhaṇḍaṃ yadi parihareyya, dukkaṭamevāti attho.

372. If one adopts the practices of the dumb, such as those of heretics (mahāva. 209; mahāva. aṭṭha. 209), it is a dukkaṭa offense; this is the meaning. The term ādi includes practices like those of cows or dogs. Tathāti (mahāva. 303; mahāva. aṭṭha. 303) means if one, having been a barber, carries barber’s tools, it is a dukkaṭa offense; this is the meaning.

372. Mūgabbatādiṃ (Mahāva. 209; Mahāva. Aṭṭha. 209) means that if one were to undertake the ascetic practices of the sectarians, such as the vow of silence, one would incur a dukkaṭa. The word ādi includes practices such as the cow-vow and the dog-vow. Tathāti (Mahāva. 303; Mahāva. Aṭṭha. 303) means that if one who has previously been a barber were to handle barber’s tools, it is indeed a dukkaṭa.

373. Yaṃ kiñcīti (kaṅkhā. aṭṭha. kuṭikārasikkhāpadavaṇṇanā) nhāpitatuṇṇakārakammādi yaṃ kiñci hatthakammanti attho. Tadanusāratoti hatthakammayācanānusāratoti attho. Sace evaṃ yācato hatthakammamūlameva deti, taṃ aññassa dāpetvā kāretuṃ vaṭṭatīti attho. Nikkammaṃ pana hatthakammavasena ayācitvāpi “ehi imaṃ karohī”ti kāretuṃ kappatīti attho. Yaṃ kiñciparasantakanti yaṃ kiñci dārutiṇādikaṃ aparasantakaṃ apariggahitaṃ āharāpetuṃ kappatīti adhippāyo.

373. Yaṃ kiñcīti (kaṅkhā. aṭṭha. kuṭikārasikkhāpadavaṇṇanā) means “any kind of manual work,” such as barbering or tailoring; this is the meaning. Tadanusāratoti means “following a request for manual work”; if one requests it and gives payment for the manual work, it is allowable to have another do it and have it made; this is the meaning. Without payment, even without requesting, it is allowable to say, “Come, do this,” and have it done; this is the meaning. Yaṃ kiñciparasantakanti means “any property of another,” such as wood or grass not owned by oneself; it is allowable to have it brought; this is the intent.

373. Yaṃ kiñcīti (Kaṅkhā. Aṭṭha. Kuṭikārasikkhāpadavaṇṇanā) means any manual work, such as the work of a barber or a tailor. Tadanusāratoti, means according to the request for manual work. If, in this way, one gives only the cost of the manual work to the one who asks, it is allowable to have it done by giving it to another. Nikkammaṃ However, it is allowable to have someone do it, even without asking specifically for manual work, by saying, “Come, do this,” meaning it is proper. Yaṃ kiñciparasantakanti, it means it is proper to have someone bring any non-owned, unclaimed item, such as wood or grass.

374. Gihīnanti gihīnaṃ santakaṃ. Gopaketi rakkhake. Yattakaṃ deti, tattakaṃ gahetuṃ kappatīti attho. Yathāparicchedanti “divase divase ettakaṃ ucchunāḷikeraṃ ambapakkaṃ tumhe khādathā”ti paricchinditvā dinnameva tesu dentesu labbhatīti attho.

374. Gihīnanti means “belonging to householders.” Gopaketi means “guardians.” It is allowable to take as much as is given; this is the meaning. Yathāparicchedanti means “according to the limit”; only what is specified, such as “Each day, take this much sugarcane, coconut, or ripe mango,” may be taken when they give it; this is the meaning.

374. Gihīnanti, belonging to laypeople. Gopaketi, to the keepers. It means that it is allowable to take as much as they give. Yathāparicchedanti, means it is permissible to take only what has been allocated after defining, “Each day you may eat this much sugar cane, coconut, and ripe mango.”

375. Dvihāpajjeyyāti dvīhi āpajjeyya. Katamehi dvīhīti ce, te dassetuṃ “kāyavācāhī”ti vuttaṃ, “dvīhākārehi āpattiṃ āpajjati, kāyena āpajjati, vācāya āpajjatī”ti (pari. 322) hi vuttaṃ. Kāyavācāhi āpattiṃ āpajjanto ca chahi ākārehi āpattiṃ āpajjati, tāni dassetuṃ “alajjiñāṇakukkuccapakatattā”tiādimāha. Ettha (pari. 295) pana akappiyabhāvaṃ jānanto eva vītikkamaṃ karonto alajjitāya āpajjati nāma. Kappiyākappiyaṃ ajānitvā āpajjanto aññāṇatāya. Kappiyaṃ nu kho, no nu kho”ti saṃsaye uppanne tamabhivitaritvā vītikkamaṃ karonto kukkuccapakatattā āpajjati. Sahaseyyādiṃ āpajjanto satiplavā, satisammosāti attho. Acchamaṃsaṃ “sūkaramaṃsa”nti vā sūkaramaṃsaṃ “acchamaṃsa”nti vā khādanto akappiye kappiyasaññitāya ca kappiye akappiyasaññitāya ca āpajjatīti veditabbo.

375. Dvihāpajjeyyāti means “one commits with two.” To specify which two, it is said “kāyavācāhī”, meaning “with body and speech,” as stated: “One commits an offense in two ways: with the body and with speech” (pari. 322). One who commits an offense with body and speech does so in six ways; to show these, it says “alajjiñāṇakukkuccapakatattā” and so forth. Here (pari. 295), one who knowingly transgresses an improper act commits it due to alajjitāya, shamelessness. One who commits it without knowing what is proper or improper does so due to aññāṇatāya, ignorance. One who, when doubt arises whether it is proper or not, resolves it and transgresses does so due to kukkuccapakatattā, being overcome by scruple. One who commits cohabitation and so forth does so due to satiplavā, a lapse of mindfulness. One who eats bear meat thinking it is pork or pork thinking it is bear meat commits it due to akappiye kappiyasaññitāya ca kappiye akappiyasaññitāya, perceiving the improper as proper or the proper as improper; this should be understood.

375. Dvihāpajjeyyāti, one would incur through two. To show what those two are, it is said, “kāyavācāhī”, for it is said, “One incurs an offense in two ways: one incurs by body, one incurs by speech” (Pari. 322). And one incurring an offense by body and speech incurs an offense in six ways. To show these, it is said, “alajjiñāṇakukkuccapakatattā” and so on. Here (Pari. 295), one who commits a transgression while knowing it is improper is said to incur through shamelessness. One who incurs not knowing what is proper or improper incurs through ignorance. When doubt arises, “Is this proper or not?”, and one transgresses by disregarding that, one incurs through being prone to scruples. One incurring in such matters as sleeping together incurs due to satiplavā, meaning a lapse of mindfulness. One who eats bear meat thinking it is “pork,” or pork thinking it is “bear meat,” should be understood to incur through mistaking the improper for the proper and the proper for the improper.

376. Alajjitāya vā aññāṇatāya vā āpattiṃ kāyavācāhi chādayeti attho. Eke vā ekasmiṃ vā. Liṅgeti liṅgaparivattanato. Evaṃ catudhā āpattivuṭṭhānaṃ hotīti attho. Tiṇavatthārakasamathaabbhānādīnaṃ vasena saṅghe āpatti vuṭṭhātīti veditabbaṃ nissajjanādīsu gaṇe. Ekassa santike vuṭṭhānaṃ pākaṭameva. “Yā āpattiyo bhikkhūnaṃ bhikkhunīhi asādhāraṇā, tāhi āpattīhi anāpattī”ti (pārā. 69) vacanato liṅgaparivattane āpattivuṭṭhānaṃ ñātabbaṃ.

376. The meaning is: He conceals an offense with body or speech, either out of shamelessness or ignorance. Eke vā means “in one” or “in a single.” Liṅgeti means “due to the change of gender.” Thus, the meaning is that the restoration from an offense occurs in four ways. It should be understood that an offense is restored in the Saṅgha by means of the disciplinary acts such as tiṇavatthāraka, samatha, abbhāna, and so forth, or in a group through relinquishment and similar actions. Restoration in the presence of one individual is quite evident. From the statement “There is no offense for those offenses of monks which are not common to nuns” (pārā. 69), it should be known that restoration from an offense occurs through a change of gender.

376. The meaning is that due to shamelessness or ignorance, one conceals an offense through body or speech. Eke vā or in one. Liṅgeti from the change of gender. Thus, there are four ways of emerging from an offense. It should be understood that through tiṇavatthāraka-samatha (grass-spreading procedure), abbhāna (rehabilitation), and others, in the Saṅghe, the arising from the offence. In the presence of a group, in cases such as nissajjana (relinquishment). Emerging in the presence of one is obvious. From the statement, “Those offenses that are not common to bhikkhus and bhikkhunīs, there is no offense from those offenses” (pārā. 69), one should understand the emergence from an offense in the case of a change of gender.

377. Paccayadvayeti cīvare ca piṇḍapāte ca. Na kevalañca ime eva, nimittakammampi na labbhateva, gāthābandhasukhatthaṃ pana na vuttaṃ. Tattha nimittakammaṃ nāma yaṃ kiñci paresaṃ paccayadānasaṃyojanakaṃ kāyavacīkammaṃ. Khādanīyaṃ gahetvā gacchante disvā “kiṃ khādanīyaṃ labhitthā”tiādinā nayena tassa pavatti veditabbā. Parikathā nāma yathā yathā taṃ labhati, tathā tathā parivattetvā kathanaṃ. “Etarahi bhikkhū piṇḍapātena kilamantī”tiādinā nayena tassa pavatti veditabbā. Obhāso nāma paccayappaṭisaṃyuttakathā. Viññatti pana pākaṭā eva. Tatiyeti senāsane. Senāsane pana nimittobhāsaparikathā vaṭṭanti, viññatti eva ekā na vaṭṭati. Tattha nimittakammaṃ nāma upāsake disvā senāsanatthaṃ bhūmiparikammakaraṇādi. Obhāso nāma “upāsakā, tumhe kuhiṃ vasathā”ti “pāsāde, bhante”ti vutte “kiṃ bhikkhūnaṃ pāsādo na vaṭṭatī”tiādikaṃ vacanaṃ. Parikathā nāma “bhikkhūnaṃ senāsanaṃ sambādha”nti vacanaṃ. Seseti gilānapaccaye.

377. Paccayadvayeti means “with regard to the two requisites,” namely, robes and almsfood. Not only these alone, but also nimittakamma (indicative action) is not obtained; however, it is not mentioned for the sake of the ease of verse composition. Here, nimittakammaṃ refers to any bodily or verbal act that prompts others to give requisites. Its occurrence should be understood as follows: Seeing someone walking away after taking food, one might say, “What food did you receive?” and so forth. Parikathā means discussing in various ways whatever is obtained, as it is obtained. Its occurrence should be understood as follows: “Nowadays, monks tire themselves with almsfood,” and so on. Obhāso refers to talk connected with requisites. Viññatti (direct request) is quite evident. Tatiyeti means “with regard to the third,” i.e., lodging. In the case of lodging, nimittakamma, obhāso, and parikathā are permissible, but viññatti alone is not permissible. Here, nimittakammaṃ refers to actions such as preparing the ground for a lodging upon seeing a lay follower. Obhāso refers to statements like, “Lay followers, where do you live?” and upon their reply, “In a mansion, venerable sir,” saying, “Is a mansion not suitable for monks?” and so forth. Parikathā refers to statements like, “The lodging of monks is cramped.” Seseti means “with regard to the remaining,” i.e., medicinal requisites.

377. Paccayadvayeti in robes and almsfood. Not only these, but nimittakamma is also not allowed, but it is not mentioned for the convenience of the composition of the verse. Here, nimittakammaṃ means any bodily or verbal action that encourages others to give requisites. Its occurrence should be understood in ways such as seeing someone carrying food and asking, “Did you get any food?” and so on. Parikathā means speaking in various ways about how one obtains it. Its occurrence should be understood in ways such as saying, “Nowadays, bhikkhus are suffering due to almsfood,” and so on. Obhāso means speaking connected to requisites. Viññatti (requesting), however, is obvious. Tatiyeti in lodging. In lodging, however, nimitta, obhāsa, and parikathā are allowed; only viññatti (requesting) is not allowed. Here, nimittakammaṃ means, upon seeing lay followers, doing ground preparation for the sake of lodging, and so on. Obhāso means saying, “Lay followers, where do you live?” When they reply, “In a mansion, Bhante,” saying, “Is a mansion not suitable for bhikkhus?” and so on. Parikathā means saying, “The lodging for bhikkhus is cramped.” Seseti in medicine.

378. Na ruhatīti na hoti. Accaye dānanti accayadānaṃ. Pañcasu sahadhammikesu yena kenaci kālaṃ karontena “mamaccayena mayhaṃ parikkhāro upajjhāyassa hotu, ācariyassa hotu, aññassa vā kassaci hotū”ti vutte tesaṃ na hoti, tasmā vuttaṃ “na ruhatī”ti. Saṅghasseva ca taṃ hotīti yadi bhikkhusāmaṇerehi evaṃ vuttaṃ, tasmiṃ matepi bhikkhusaṅghasseva hoti, bhikkhunisikkhamānasāmaṇerīhi ce vuttaṃ, tasmiṃ mate bhikkhunisaṅghassa taṃ hotīti attho. Gihīnaṃ pana rūhatīti gihīnaṃ pana accayadānaṃ eva sabbesaṃ ruhatīti vuttaṃ hoti.

378. Na ruhatīti means “it does not hold” or “it does not occur.” Accaye dānanti means “giving after death.” When someone among the five co-religionists, at the time of death, says, “After my death, let my possessions belong to my preceptor, my teacher, or someone else,” it does not belong to them; hence it is said, “it does not hold.” Saṅghasseva ca taṃ hotīti means: If it is said by monks or novices, even after that person’s death, it belongs to the monks’ Saṅgha; if it is said by nuns, nun trainees, or female novices, after that person’s death, it belongs to the nuns’ Saṅgha—this is the meaning. Gihīnaṃ pana rūhatīti means: However, for householders, the giving after death holds for all; this is what is said.

378. Na ruhatīti it does not arise. Accaye dānanti a gift given at death. Among the five fellow practitioners of the Dhamma, when someone is about to pass away, saying, “After my death, may my requisites go to my preceptor, my teacher, or anyone else,” it does not go to them. Therefore, it is said, “it does not arise.” Saṅghasseva ca taṃ hotīti if bhikkhus and novices say this, even after that person’s death, it belongs to the bhikkhusaṅgha. If bhikkhunīs, sikkhamānā (female trainees), and sāmaṇerī (female novices) say this, it belongs to the bhikkhunīsaṅgha. Gihīnaṃ pana rūhatīti For laypeople, only such a gift at death is valid for everyone.

379. Upassayeti bhikkhunivihāre. Dāyajjoti tassa parikkhārassa dāyajjo. Sesepīti sace bhikkhunisikkhamānasāmaṇeriyo bhikkhuvihāre kālaṃ karonti, tāsaṃ parikkhārānaṃ bhikkhusaṅghova dāyajjoti attho.

379. Upassayeti means “in a nuns’ dwelling.” Dāyajjoti means “heir” to those possessions. Sesepīti means: If nuns, nun trainees, or female novices die in a monks’ dwelling, the monks’ Saṅgha alone is the heir to their possessions—this is the meaning.

379. Upassayeti in a bhikkhunī monastery. Dāyajjoti the inheritance of those requisites. Sesepīti if bhikkhunīs, sikkhamānā, and sāmaṇerī pass away in a bhikkhu monastery, the bhikkhusaṅgha is the inheritor of their requisites.

380. Purimassevāti ettha “imaṃ parikkhāraṃ netvā asukassa dehī”ti dinnaṃ purimasseva hotīti attho. “Asukassa dammī”ti dinnaṃ pana pacchimasseva hoti pariccajitvā dinnattā. Imaṃ vidhiṃ ñatvāva vissāsaggāhaṃ vā gaṇheyya, matakacīvaraṃ vā adhiṭṭheti sambandho. Matakacīvaraadhiṭṭhānaṃ nāma ghaṇṭiṃ paharitvā kālaṃ ghosetvā thokaṃ āgametvā sace bhikkhū āgacchanti, tehi saddhiṃ bhājetabbāni, no ce āgacchanti, “mayhimāni cīvarāni pāpuṇantī”ti adhiṭṭhātabbāni. Evaṃ adhiṭṭhite sabbāni tasseva honti, ṭhitikā pana na tiṭṭhati. Sace ekekaṃ uddharitvā “ayaṃ paṭhamabhāgo mayhaṃ pāpuṇāti, ayaṃ dutiyabhāgo”ti evaṃ gaṇhāti, gahitāni ca sugahitāni honti, ṭhitikā ca tiṭṭhati. Evaṃ pāpetvā gaṇhantenāpi adhiṭṭhitameva hoti.

380. Purimassevāti means: Here, something given with the instruction, “Take this possession and give it to such-and-such a person,” belongs to the former—this is the meaning. However, something given with the statement, “I give it to such-and-such a person,” belongs to the latter because it was given by relinquishment. Knowing this procedure, one should either take it with confidence or designate it as matakacīvara (cloth of the deceased); this is the connection. Matakacīvaraadhiṭṭhānaṃ refers to the designation of the cloth of the deceased: After striking a bell and announcing the death, waiting a little while, if monks arrive, it should be divided among them; if they do not arrive, it should be designated with, “These robes come to me.” When so designated, all of it belongs to him, but the designation does not persist. If one takes it by separating each portion, saying, “This first portion comes to me, this second portion,” and so forth, what is taken is well-taken, and the designation persists. Even when taken by obtaining it in this way, it is still considered designated.

380. Purimassevāti Here, it means that what is given saying, “Take these requisites and give them to so-and-so,” belongs to the former (the giver). But what is given saying, “I give this to so-and-so,” belongs to the latter (the receiver) because it was given after being renounced. Knowing this procedure, one should take vissāsaggāhaṃ (confidant taking), or set apart the deceased’s robe, is the connection. Matakacīvaraadhiṭṭhānaṃ (determination of the dead person robe) means ringing the bell, announcing the time of death, waiting a while, and if bhikkhus arrive, the robes should be divided with them. If they do not arrive, one should determine them, saying, “These robes belong to me.” When thus determined, all of them belong to him, but the agreement (ṭhitikā) does not stand. If one takes each one separately, saying, “This first portion belongs to me, this second portion,” and so on, what is taken is well taken, and the agreement stands. Even by taking after causing to receive in this way, it becomes as if it was determined.

381. Lohabhaṇḍe paharaṇiṃ ṭhapetvā sabbaṃ kappati, dārubhaṇḍe ca dārujaṃ pattañca pādukañca, pallaṅkañca āsandiñca ṭhapetvā sabbaṃ kappati, mattikāmaye katakañca kumbhakārikañca ṭhapetvā sabbaṃ kappatīti attho. “Anujānāmi, bhikkhave, ṭhapetvā paharaṇiṃ sabbaṃ lohabhaṇḍaṃ, ṭhapetvā āsandiṃ pallaṅkaṃ dārupattaṃ dārupādukaṃ sabbaṃ dārubhaṇḍaṃ, ṭhapetvā katakañca kumbhakārikañca sabbaṃ mattikābhaṇḍa”nti (cūḷava. 293) hi vuttaṃ. Ettha katakanti padumakaṇṇikākārena katamallakanti adhippetaṃ. Dhaniyasseva sabbamattikāmayā kuṭi kumbhakārikanti. Pakiṇṇakavinicchayo.

381. All is allowable in metal items except a weapon; in wooden items, all is allowable except a wooden bowl, wooden shoes, a couch, and a chair; in clay items, all is allowable except a ring and a potter’s work—this is the meaning. It is said, “I allow, monks, all metal items except a weapon; all wooden items except a chair, a couch, a wooden bowl, and wooden shoes; all clay items except a ring and a potter’s work” (cūḷava. 293). Here, kataka refers to a bowl made in the shape of a lotus petal. The entire clay hut of Dhaniya is considered a potter’s work. This is the determination of miscellaneous matters.

381. All iron utensils are allowed except weapons; and of wooden utensils, all are allowed except wooden bowls, wooden footwear, couches, and high seats; and of earthenware, all are allowed except flower-pot stands and large water-jars (made by potters). The meaning is. For it is said: “I allow, monks, all iron utensils except weapons; all wooden utensils except high seats, couches, wooden bowls and wooden sandals; all earthenware utensils except flower-pot stands and large water-jars” (cūḷava. 293). Here kataka means a small vessel made in the shape of a lotus pericarp. All Dhaniya’s earthenware hut is meant as kumbhakārika (the work of potters). The decision on miscellaneous matters.

42. Desanāniddesavaṇṇanā

42. Commentary on the Exposition of Teaching

42. Explanation of the Section on Confession

382. Bhikkhubhāvassa (pārā. aṭṭha. 2.198) yo cāgo, sā pārājikadesanāti attho. Vuttañhetaṃ “visuddhāpekkhoti gihi vā hotukāmo upāsako vā hotukāmo ārāmiko vā hotukāmo sāmaṇero vā hotukāmo”ti (pārā. 198). Tasmā gihibhāvādikaṃyeva pārājikaṃ āpannassa visuddhi nāma, aññatarassa visuddhi eva natthi. “Chādeti jānamāpannaṃ, parivaseyya tāvatā”tiādinā nayena heṭṭhā vuttavidhiṃ sandhāya “yathāvuttena vuṭṭhāna”nti vuttaṃ.

382. The relinquishment of the state of a monk (pārā. aṭṭha. 2.198) is the teaching of a pārājika offense—this is the meaning. It is said, “Desiring purity, he wishes to become a householder, a lay follower, a monastery worker, or a novice” (pārā. 198). Therefore, for one who has committed a pārājika offense, purity lies only in becoming a householder or the like; there is no purity in any other way. Referring to the method stated earlier, “He conceals a known offense, he should observe probation for that duration,” and so forth, it is said, “yathāvuttena vuṭṭhāna”—“restoration as stated.”

382. The abandonment of the state of being a bhikkhu (pārā. aṭṭha. 2.198), that is the confession of pārājika. That is the meaning. It has been said, “Desiring purity means desiring to be a layman, or desiring to be a lay follower, or desiring to be a monastery attendant, or desiring to be a novice” (pārā. 198). Therefore, for one who has committed a pārājika offence, purification is only the state of being a layman, etc.; there is no other purification. The statement “the arising according to what has been stated” refers to the method stated below, beginning with “He conceals the offence he has knowingly committed, he should dwell in probation for that period.”

383. “Thus” is said referring to the fact that it should be declared.

384. Paṭidesemīti means “I confess.” These are mine—etānāhaṃ.

386. (Ka) yaṃ saṅgho gilānassa ticīvarena vippavāsasammutiṃ deti, taṃ aññatrāti attho.

386. (Ka) That which the Saṅgha grants to a sick monk as permission to be away from the three robes, that is apart from—this is the meaning.

386. (Ka) The permission that the Sangha gives to a sick monk to be away from his three robes, that is the exception (aññatra).

(Kha) akālacīvaraṃ (pārā. 500) nāma “anatthate kathine ekādasamāse uppannaṃ, atthate kathine sattamāse uppannaṃ, kālepi ādissa dinnaṃ, etaṃ akālacīvaraṃ nāmā”ti.

(Kha) Akālacīvaraṃ (pārā. 500) means: “That which arises in the eleventh month when the kathina is not spread, in the seventh month when the kathina is spread, or even at the proper time when it is given with designation—this is called an untimely robe.”

(Kha) akālacīvaraṃ (pārā. 500) means “that which arises in the eleven months when the kaṭhina has not been spread, or in the seven months when the kaṭhina has been spread, or even in the proper time, that which has been given after specifying, this is called out-of-season robe.”

(Ga) purāṇacīvaraṃ (pārā. 505) nāma “sakiṃ nivatthampi sakiṃ pārutampī”ti vuttaṃ. Aññātikā nāma mātito vā pitito vā yāva sattamā kulaparivaṭṭā asambandhā. Nisīdanapaccattharaṇadhovāpane dukkaṭaṃ.

(Ga) Purāṇacīvaraṃ (pārā. 505) means: “That which has been worn once or draped once.” Aññātikā refers to those unrelated by maternal or paternal lineage up to the seventh generation. In washing or spreading a sitting cloth, there is a dukkaṭa offense.

(Ga) purāṇacīvaraṃ (pārā. 505) means “that which has been worn even once or put on even once.” Aññātikā means unrelated either through the mother’s or the father’s line up to the seventh generation of relatives. There is a dukkaṭa offence for washing a sitting cloth or a spread.

(Gha) aññatra pārivattakāti (pārā. 512) ettha harītakīkhaṇḍampi vaṭṭati. Cīvaraṃ nāma idha vikappanūpagapacchimato paṭṭhāya adhippetaṃ.

(Gha) Aññatra pārivattakāti (pārā. 512): Here, even a piece of myrobalan is permissible. Cīvaraṃ here refers to that which is suitable for designation, starting from the last.

(Gha) aññatra pārivattakāti (pārā. 512) here, even a piece of myrobalan is allowed. Cīvaraṃ here, it is meant robe that has not been subject to vikappanā, starting from the last one.

(Ṅa) aññatra samayāti (pārā. 519) ettha “acchinnacīvaro vā hoti bhikkhu naṭṭhacīvaro vā”ti evaṃ vuttaṃ samayanti attho.

(Ṅa) Aññatra samayāti (pārā. 519): Here, “When a monk’s robe is torn or lost,” this is said to be the occasion—this is the meaning.

(Ṅa) aññatra samayāti (pārā. 519) here, the meaning is the occasion when it is said, “A bhikkhu whose robe has been snatched away or whose robe has been lost.”

(Ca) “santaruttaraparamaṃ tena bhikkhunā tato cīvaraṃ sāditabba”nti (pārā. 524) vuttattā “tatuttarī”ti vuttaṃ. Ettha pana “sace tīṇi naṭṭhāni honti, dve sāditabbāni. Dve naṭṭhāni, ekaṃ sāditabbaṃ, ekaṃ naṭṭhaṃ, na kiñci sāditabba”nti (pārā. 524) vuttaṃ.

(Ca) “The monk should obtain a robe only up to the inner and outer garment”—because this is stated (pārā. 524), it is said, “tatuttarī”. Here, however, it is stated (pārā. 524): “If three are lost, two should be obtained; if two are lost, one should be obtained; if one is lost, nothing should be obtained.”

(Ca) Because it is said, “beyond that, a robe should be acquired by that bhikkhu up to a maximum of inner and outer robe” (pārā. 524), “tatuttarī” is said. Here, however, it is said, “If three are lost, two should be acquired. If two are lost, one should be acquired. If one is lost, nothing should be acquired” (pārā. 524).

(Cha-ja) “kīdisena te (pārā. 529), bhante, cīvarena attho, kīdisaṃ te cīvaraṃ cetāpemī”ti evaṃ appavāritoti attho. Vikappanti visiṭṭhakappaṃ adhikavidhānaṃ āpannaṃ. Idha purimaṃ ekassa, dutiyaṃ bahūnaṃ vasena vuttaṃ, ettakaṃ nānattaṃ.

(Cha-ja) “What kind of robe do you need, venerable sir? What kind of robe should I have made?”—thus, it is without invitation—this is the meaning. Vikappanti refers to a special designation, an offense involving additional regulation. Here, the first pertains to one individual, the second to many; this is the distinction.

(Cha-ja) The meaning is, being uninvited like this: “Venerable sir, (pārā. 529) what kind of robe do you need? What kind of robe shall I procure for you?” Vikappanti having attained to a distinct agreement, an extra provision. Here, the first is said with respect to one, the second with respect to many; that is the only difference.

(Jha) atirekatikkhattunti ettha kenaci yaṃ kiñci akappiyavatthuṃ ānetvā “idaṃ kho me, bhante, āyasmantaṃ uddissa cīvaracetāpannaṃ ābhataṃ, paṭiggaṇhatu āyasmā cīvaracetāpanna”nti vutte “na kho mayaṃ, āvuso, cīvaracetāpannaṃ paṭiggaṇhāma, cīvarañca kho mayaṃ paṭiggaṇhāma kālena kappiya”nti vattabbaṃ. Evaṃ vutte sace so “atthi koci kappiyakārako”ti vadati, cīvaratthikena ṭhapetvā pañca sahadhammike yo koci uddisitabbo “eso kho, āvuso, bhikkhūnaṃ veyyāvaccakaro”ti, ettakameva vattabbaṃ. Evaṃ vutte sace dāyako tassa hatthe akappiyavatthuṃ datvā “eso ayyassa cīvaraṃ cetāpetvā dassatī”ti vatvā gacchati, taṃ upasaṅkamitvā dvattikkhattuṃ codetabbo sāretabbo “attho me, āvuso, cīvarenā”ti, ettakameva vattabbaṃ, “dehi me cīvara”ntiādinā na vattabbaṃ. Evaṃ tikkhattuṃ codanāya taṃ cīvaraṃ labhati, iccetaṃ kusalaṃ. No ce labhati, chakkhattuparamaṃ tuṇhībhūtena ṭhātabbaṃ, na āsane nisīditabbaṃ, na āmisaṃ paṭiggahetabbaṃ, na dhammo bhāsitabbo. “Kiṃ kāraṇā āgatosī”ti vutte “jānāhi, āvuso”ti ettakameva vattabbaṃ. Sace nisajjādīni karoti, ṭhānaṃ bhañjati. Vattabhedadukkaṭañca āpajjatīti vadanti. Evaṃ pana appaṭipajjitvā atirekatikkhattuṃ codanāya atirekachakkhattuṃ ṭhānena sace nipphādeti, nissaggiyanti attho.

(Jha) Atirekatikkhattunti: Here, if someone brings an improper item and says, “Venerable sir, this robe material has been brought for you; please accept it,” it should be said, “Friend, we do not accept robe material; we accept a robe at the proper time when it is allowable.” If he then says, “Is there someone who can make it allowable?” the one needing a robe should point out anyone except the five co-religionists, saying, “This person, friend, is a servant of the monks”; only this much should be said. If the donor, having given the improper item to that person’s hand, says, “He will have a robe made and give it to the venerable,” and leaves, that person should be urged or reminded two or three times by approaching him, saying, “Friend, I need a robe”; only this much should be said, and nothing like “Give me a robe” should be said. If he obtains the robe through urging three times, that is good. If he does not obtain it, he should stand silently up to six times at most, without sitting, accepting food, or speaking Dhamma. If asked, “Why have you come?” he should say, “Know it, friend”; only this much should be said. If he sits or the like, he breaks the standing; they say he incurs a dukkaṭa offense for violating the protocol. However, if he acts improperly and, by urging more than three times or standing more than six times, brings it about, it is a nissaggiya offense—this is the meaning.

(Jha) atirekatikkhattunti Regarding “more than three times,” if someone brings any unsuitable item and says, “Venerable sir, this robe-fund has been brought for you; please accept this robe-fund,” one should say, “Friend, we do not accept robe-funds; we accept robes at the right time, if they are allowable.” If he then says, “Is there anyone who makes things allowable?” the one in need of a robe should designate any of the five co-religionists, other than he, saying, “Friend, this one is the attendant of the bhikkhus,” and this much only should be said. If the donor, having given the unsuitable item to his hands and says “He will provide you a robe, after getting your robe,” and departs, then (bhikkhu in need) should approach him and prompt and remind him three times, “Friend, I need a robe,” only this much should be said; he should not say, “Give me a robe,” etc. If through prompting him three times, he obtains the robe, it is well. If he does not, he should stand silently up to six times; he should not sit down, accept material offerings, or teach Dhamma. If asked, “Why have you come?” he should say only, “You should know, friend.” If he sits down, etc., he breaks the standing rule. It is said that he also incurs an offense of wrong-doing due to different wording. However, if, without complying in this way, through prompting more than three times and standing more than six times he obtains it, it is to be forfeited.

(Ña) santhataṃ (pārā. 544) nāma santharitvā kataṃ hoti avāyimaṃ. Ekakosiyaṃsunāpi ce missetvā karoti, nissaggiyaṃ.

(Ña) Santhataṃ (pārā. 544) refers to that which is made by spreading, unwoven. If even a single silk thread is mixed in, it is a nissaggiya offense.

(Ña) santhataṃ (pārā. 544) means something made by spreading, not by weaving. Even if it is mixed with a single silken thread, it is to be forfeited.

(Ṭa) suddhakāḷakānanti (pārā. 547-549) aññehi amissitānanti attho. “Kāḷakaṃ nāma dve kāḷakāni jātikāḷakaṃ vā rajanakāḷakaṃ vā”ti vuttaṃ.

(Ṭa) Suddhakāḷakānanti (pārā. 547-549) means “pure black ones,” unmixed with others—this is the meaning. It is said, “Kāḷakaṃ means two kinds of black: naturally black or dyed black.”

(Ṭa) suddhakāḷakānanti (pārā. 547-549) means unmixed with others. It is said, “Kāḷakaṃ (black) refers to two kinds of black: naturally black or dyed black.”

(Ṭha) anādiyitvā…pe… tulanti (pārā. 554) ettha pana yattakehi eḷakalomehi kattukāmo hoti, tesu dve koṭṭhāsā kāḷakānaṃ, eko odātānaṃ, eko gocariyānaṃ ādātabboti vinicchayo. Ekassāpi kāḷakalomassa atirekabhāge sati nissaggiyameva.

(Ṭha) Anādiyitvā…pe… tulanti (pārā. 554): Here, however many eḷakaloma (wool fibers) one wishes to use, the determination is: two parts should be taken as black, one part as white, and one part as brown. If there is an excess of even a single black fiber, it is a nissaggiya offense.

(Ṭha) anādiyitvā…pe… tulanti (pārā. 554) Here, the determination is that whatever amount of goat hair he wants to use, two portions should be black, one white, and one tawny. If there is even a single black goat’s hair in excess, it is to be forfeited.

(Ḍa) Ūnakachabbassānīti (pārā. 562) means “less than six years,” i.e., from an animal younger than six years.

(Ḍha) nisīdanasanthataṃ (pārā. 567) pana kārāpentena purāṇasanthatassa ekapassato vaṭṭaṃ vā caturassaṃ vā chinditvā gahitaṭṭhānaṃ yathā vidatthimattaṃ hoti, evaṃ gahetvā ekadesaṃ vā santharitabbaṃ, vijaṭetvā vā santharitabbaṃ.

(Ḍha) For a nisīdanasanthataṃ (pārā. 567), when having it made, one should cut a round or square piece from one side of an old spread, taking it so that the taken portion measures about a span, and either spread a portion or unravel and spread it.

(Ḍha) When having a sitting mat (nisīdanasanthataṃ) (pārā. 567) made, having cut a round or square shape, or a piece from one side of the old rug, from a place taken (in a way) that its size is according to the size of a hand span, he must spread a piece of it, or having untangled (the old rug), he must spread (it).

(Ta) na kevalaṃ dhovāpane (pārā. 578) eva nissaggiyaṃ, rajanepi nissaggiyameva.

(Ta) Not only in washing (pārā. 578) is it a nissaggiya offense, but also in dyeing, it is a nissaggiya offense.

(Ta) Not only (na kevalaṃ) in washing (dhovāpane) (pārā. 578) it is to be forfeited, also in dyeing it is to be forfeited.

(Da) rūpiyapaṭiggahaṇasseva (pārā. 589) paṭikkhittattā paṭiggahitaparivattane dosaṃ apassantā katākatādivasena anekavidhaṃ jātarūpaparivattanaṃ karonti, taṃ sandhāya “nānappakāraka”nti vuttaṃ.

(Da) Since the acceptance of silver (rūpiyapaṭiggahaṇa) itself is prohibited (pārā. 589), those who see no fault in exchanging what has been accepted engage in various forms of exchanging gold and the like, whether done or not done; referring to this, “nānappakāraka” is said.

(Da) Because only accepting gold and silver (rūpiyapaṭiggahaṇasseva) (pārā. 589) is prohibited, not seeing any fault in exchanging what has been received, they engage in various kinds of exchanges of formed gold and silver, based on whether it is worked or unworked; with reference to that, it is said, “nānappakāraka”.

387-9. Āpattiṃ desetvā pacchā kattabbaṃ dassetuṃ “athā”ti vuttaṃ. Gihiṃ vadeti sace tattha āgacchati ārāmiko vā upāsako vā, taṃ vadeyyāti attho. Evaṃ vutto so “iminā kiṃ āharāmī”ti ce vadeyyāti attho. Avatvāmanti “imaṃ vā imaṃ vā āharā”ti avatvāti attho. Vadeti “kappiyaṃ ācikkhitabba”nti (pārā. 584, 589) vacanato “pabbajitānaṃ sappi vā telaṃ vā madhu vā phāṇitaṃ vā vaṭṭatī”ti evaṃ ācikkhitabbaṃ, “imaṃ nāma āharā”ti na vattabbameva. Dvepeteti dvepi ete rūpiyapaṭiggāhakañca rūpiyasabyohārikañcāti attho. Aññenāti antamaso ārāmikenāpi laddhabhāgo na kappati eva.

387-9. To show what should be done after confessing an offense, “athā” is said. Gihiṃ vadeti means: If a monastery worker or lay follower comes there, he should speak to him—this is the meaning. When so spoken to, so means: If he says, “What should I bring with this?”—this is the meaning. Avatvāmanti means “without saying, ‘Bring this or that’”—this is the meaning. Vadeti means: From the statement “What is allowable should be indicated” (pārā. 584, 589), it should be indicated, “Ghee, oil, honey, or molasses are suitable for the ordained,” and so forth; “Bring this specific thing” should not be said at all. Dvepeteti means “these two,” namely, the one who accepts silver and the one who deals in silver—this is the meaning. Aññenāti means: Even a portion obtained through a monastery worker is not allowable at all.

387-9. “athā” is said to show what should be done after confessing the offense. Gihiṃ vadeti If a monastery worker or a lay follower comes there, he should tell him. so Having been told in this way, if he says “What do you wish to obtain by that?”. Avatvāmanti Without saying “Bring this or that.” Vadeti Because of the saying “The allowable should be declared” (pārā. 584, 589), one should declare, “For recluses, ghee, oil, honey, or molasses is suitable,” but one should not say, “Bring this particular thing.” Dvepeteti Both of these, the one who accepts gold and silver and the one who transacts with gold and silver. Aññenāti Even the portion received by a monastery worker, at the very least, is not allowable.

390. Antamaso (pārā. aṭṭha. 2.583-4) tannibbattā rukkhacchāyāpi na kappatīti. Nissaṭṭhaṃ paṭiladdhampīti ettha yathā rūpiyasaṃvohāraṃ katvā laddhavatthuto ābhataṃ na kappati, tathā kosiyamissakasanthatādittayampi na kappati. Na kevalaṃ tasseva, aññesampi na kappateva “aññena kataṃ paṭilabhitvā paribhuñjati, āpatti dukkaṭassā”ti (pārā. 545, 550, 555) vuttattā.

390. Even the shade of a tree produced by it (pārā. aṭṭha. 2.583-4) is not allowable—this is the meaning. Nissaṭṭhaṃ paṭiladdhampīti means: Just as something obtained by dealing in silver is not allowable, so too a spread mixed with silk and the like, made of three types, is not allowable. Not only for him but also for others, it is not allowable, because it is said, “If one uses what was made by another after obtaining it, there is a dukkaṭa offense” (pārā. 545, 550, 555).

390. Antamaso (pārā. aṭṭha. 2.583-4) means that even the shade of a tree produced by it is not allowable. In the phrase Nissaṭṭhaṃ paṭiladdhampī, just as what is brought from acquired goods after engaging in monetary exchange is not allowable, so too, things like blankets mixed with silk are not allowable. Not only for him, but also for others it is not allowable, because it is said, “if one receives and uses something made by another, there is an offense of wrong-doing (dukkaṭa)” (pārā. 545, 550, 555).

391. Evaṃ no ce labhetha, so ārāmikādiko “imaṃ chaḍḍehī”ti saṃsiyo vattabboti attho. Evampi no ce labheyya, sammato bhikkhu chaḍḍeyyāti attho.

391. If he does not obtain it in this way, so, a monastery worker or the like, should be told, “saṃsiyo”, “Discard this”—this is the meaning. If he still does not obtain it, a sammato monk should discard it—this is the meaning.

391. If he should not obtain it in this way, so should the gardener and others be addressed (saṃsiyo) saying “Discard this,” that’s the meaning. If, even so, it cannot be obtained, a sammato bhikkhu should discard it, that is the meaning.

392. Paṭiggahitarūpiyañca parivattitarūpiyañca sandhāya “etānī”ti vuttaṃ. Dutiyapatto nāma “ūnapañcabandhanena pattena aññaṃ navaṃ pattaṃ cetāpeyya, nissaggiya”nti (pārā. 612) vuttapatto. So ca etāni ca saṅghe nissaṭṭhuṃ labbhareti sambandho. “Saṅghamajjhe nissajjitabbaṃ, bhikkhuparisāya nissajjitabba”nti (pārā. 584, 589) ca vuttattā na gaṇapuggalānaṃ nissajjituṃ vaṭṭati. Sesāni pana tīṇi cīvarādivatthūni “nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā”ti vuttattā (pārā. 463) saṅghādīnaṃ nissajjituṃ vaṭṭati. Bhāsantarenapīti pāḷiyā vattuṃ asakkontena damiḷabhāsādīsu aññatarāyapi nissajjituṃ vaṭṭatīti attho.

392. Referring to both silver that was accepted and silver that was exchanged, “etānī” is said. Dutiyapatto refers to the bowl stated as, “If one has another new bowl made with less than five mends, it is a nissaggiya offense” (pārā. 612). That bowl and these items can be relinquished to the Saṅgha—this is the connection. Because it is said, “It should be relinquished in the midst of the Saṅgha, to the assembly of monks” (pārā. 584, 589), it is not permissible to relinquish it to a group or individual. However, the remaining three items, such as robes and other articles, can be relinquished to the Saṅgha, a group, or an individual, as it is said, “It should be relinquished to the Saṅgha, a group, or an individual” (pārā. 463). Bhāsantarenapīti means: If one cannot state it in Pali, it is permissible to relinquish it in another language, such as Tamil—this is the meaning.

392. “Etānī” is said in reference to both accepted money and exchanged money. Dutiyapatto is the bowl referred in, “if he should procure another new bowl when a bowl with less than five mendings is available , there is a nissaggiya” (pārā. 612). And that (bowl) can be appropriately released in the presence of the Saṅgha, and so the connection here is that these as well should be offered. Because it is stated that “it should be relinquished in the midst of the Sangha, it should be relinquished to the assembly of bhikkhus” (pārā. 584, 589), it is not proper to relinquish it to a group or an individual. However, because the other three items, starting with robes, “should be relinquished to the Sangha, or to a group, or to an individual,” it is said (pārā. 463), it is proper to relinquish them to the Sangha and others. Bhāsantarenapī means that if one is unable to say it in Pali, it is proper to relinquish it in another language, such as Tamil or any other.

393. (Ka-ga) nānappakārakaṃ nāma “cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā, “antamaso cuṇṇapiṇḍopi dantakaṭṭhampi dasikasuttampī”ti (pārā. 595) pāḷiyaṃ vuttaṃ. Cetāpitoti (pārā. 613) yācitvā gahito.

393. (Ka-ga) Nānappakārakaṃ refers to what is stated in the pāḷi (pārā. 595): “Requisites of robes, almsfood, lodging, and medicines for the sick, even a lump of powder, a tooth-stick, or a thread for sewing.” Cetāpitoti (pārā. 613) means “obtained by requesting.”

393. (Ka-ga) Nānappakārakaṃ means “robes, almsfood, lodgings, requisites for the sick, medicines, and provisions, ‘even a pinch of powder, a tooth-cleaning stick, a strip of cloth, or a thread’” (pārā. 595) as stated in the Pāḷiyaṃ. Cetāpitoti (pārā. 613) means obtained after asking.

394. Sammannitvāna pattagāhakaṃ saṅghassa pattantanti (pārā. 614; kaṅkhā. aṭṭha. ūnapañcabaddhanasikkhāpadavaṇṇanā) ya antimaṃ pattaṃ, taṃ tassa dāpayeti attho.

394. Sammannitvāna pattagāhakaṃ saṅghassa pattantanti (pārā. 614; kaṅkhā. aṭṭha. ūnapañcabaddhanasikkhāpadavaṇṇanā) means: Having appointed him, he gives the last bowl to the Saṅgha—this is the meaning.

394. Sammannitvāna pattagāhakaṃ saṅghassa pattantanti (pārā. 614; kaṅkhā. aṭṭha. ūnapañcabaddhanasikkhāpadavaṇṇanā) means that the last bowl is given to him, that’s the meaning.

395. (Kha) paridahitaṃ nissaggiyanti ettha (pārā. 626-628; pārā. aṭṭha. 2.628) pana ṭhatvā vassikasāṭikāya pariyesanakkhettaṃ karaṇakkhettaṃ nivāsanakkhettaṃ adhiṭṭhānakkhettanti catubbidhaṃ khettañca kucchisamayo piṭṭhisamayoti duvidho samayo ca veditabbo. Kathaṃ? Gimhānamāsesu pacchimamāsassa purimo aḍḍhamāso pariyesanakkhettaṃ, pacchimo karaṇakkhettañca nivāsanakkhettañca, pariyesitumpi vaṭṭati, adhiṭṭhātuṃ pana na vaṭṭati. Vassikā pana cattāro māsā pariyesanādīnaṃ catunnampi khettaṃ. Ete eva pañca māsā kucchisamayo nāma. Itare satta māsā piṭṭhisamayo, tattha satuppādakaraṇaṃ na vaṭṭati.

395. (Kha) Paridahitaṃ nissaggiyanti: Here (pārā. 626-628; pārā. aṭṭha. 2.628), four fields regarding the rains cloth—searching field, making field, wearing field, and designating field—and two periods, the belly period and the back period, should be understood. How? In the summer months, the first half of the last month is the pariyesanakkhettaṃ (searching field), and the second half is the karaṇakkhettaṃ (making field) and nivāsanakkhettaṃ (wearing field); searching is permissible, but designating is not. The four months of the rains are the field for all four—searching and so forth. These five months are called the kucchisamayo (belly period). The other seven months are the piṭṭhisamayo (back period), where making with arising material is not permissible.

395. (Kha) Regarding paridahitaṃ nissaggiyanti, (pārā. 626-628; pārā. aṭṭha. 2.628) one should understand that the rainy season cloth (vassikasāṭikā) has four time periods: the period for searching, the period for making, the period for wearing, and the period for determining, and also the period for searching (pariyesanakkhettaṃ), the period for making (karaṇakkhettaṃ), the period for wearing (nivāsanakkhettaṃ) and the period for determining (adhiṭṭhānakkhetta), two periods, that is to say the time pertaining to the stomach and the time pertaining to the back. How so? The first half of the last month of the hot season is the period for searching, the last half is both the period for making and the period for wearing. It is allowable to search, but it is not allowable to determine. The four months of the rainy season, however, are the periods for all four: searching, etc. These five months are called the time pertaining to the stomach. The other seven months are the time pertaining to the back. Therein, satuppādakaraṇaṃ is not allowable.

(Ga) acchinnanti ettha “yo pana mama pattacīvarādīni vahanto mayā saddhiṃ carissatī”ti saññāya cīvaraṃ datvā puna sakasaññāya eva attano veyyāvaccaṃ akarontaṃ disvā acchindati, so imaṃ āpattiṃ āpajjati. Kevalaṃ pariccajitvā dinnaṃ gahetumeva na labhati.

(Ga) Acchinnanti: Here, if one gives a robe with the perception, “Whoever carries my bowl, robe, and so forth, and stays with me,” but later, with self-perception, takes it back upon seeing that person not performing service, he incurs this offense. He cannot take back what was given by relinquishment alone.

(Ga) Regarding acchinna, if someone, thinking, “whoever carries my bowl, robes, etc. and travels with me,” gives a robe, and then, seeing him not doing personal service, under the same conception, takes it back, that one incurs this offense. It is merely that one cannot take back what was given after renouncing.

(Gha) suttaṃ viññāpetvāti ettha cīvarakārasamayādīsu cīvarasibbanādīnamatthāya suttaṃ viññāpetvāti attho. Aññathā suttaṃ viññāpetumeva na vaṭṭati. Viññattiyā eva laddhatantavāyehīti attho. Suttatantavāyānaṃ akappiyabhāve sati dīghato vidatthimatte, tiriyantato hatthamatte vīte nissaggiyaṃ, ekato akappiyapakkhe dukkaṭaṃ.

(Gha) Suttaṃ viññāpetvāti means: Requesting thread for sewing robes and the like at the time of robe-making—this is the meaning. Otherwise, requesting thread is not permissible at all. Tantavāyehīti means “obtained through the request, by weavers.” If the thread or weaving is improper, when woven a span in length and a handspan in width, it is a nissaggiya offense; if improper on one side, it is a dukkaṭa offense.

(Gha) suttaṃ viññāpetvā, in this context, it means asking for thread for the purpose of sewing robes, etc., during the robe-making season and other times. Otherwise, it is not proper to ask for thread. It means, by those tantavāyehī who were supplied due to request. If thread and weavers are not allowable, then if it is woven to the length of a vidatthi (span), and to the breadth of a hand, there is a nissaggiya; if it is only unallowable on one side, there is dukkaṭa.

(Ṅa) vikappaṃ āpannanti (pārā. 643) “idaṃ kho, āvuso, cīvaraṃ maṃ uddissa viyyati, āyatañca karotha vitthatañcā”tiādinā adhikaṃ vidhānaṃ āpannanti attho.

(Ṅa) Vikappaṃ āpannanti (pārā. 643) means: “Friend, this robe is being woven for me; make it long and wide,” and so forth—an offense involving additional regulation—this is the meaning.

(Ṅa) vikappaṃ āpannanti (pārā. 643) means that, “This robe, friends, is being woven for my sake; make it longer and wider,” and so on, resulting in excess.

(Ca) accekacīvaraṃ (pārā. 649-650) nāma senāya gantukāmādīhi dinnaṃ.

(Ca) Accekacīvaraṃ (pārā. 649-650) refers to a robe given by those wishing to go with an army and the like.

(Ca) Accekacīvaraṃ (pārā. 649-650) means, what is given by those intending to go to war, and others.

(Cha) atirekachārattanti (pārā. 654-655) chadivasato atirekaṃ. “Atthatakathinānaṃ vo, bhikkhave, pañca kappissanti, anāmantacāro asamādānacāro gaṇabhojanaṃ yāvadatthacīvaraṃ yo ca tattha cīvaruppādo, so nesaṃ bhavissatī”ti (mahāva. 306) vuttaānisaṃsesu cīvaramāse asamādānacāraṃ ṭhapetvā sesānisaṃsā labbhanti. Yadi asamādānacāro labbheyya, pāveyyakā bhikkhū vassaṃvutthā okapuṇṇehi cīvarehi na bhagavantaṃ upasaṅkameyyuṃ, yasmā taṃ na labhanti, tasmā cīvaramāsepi ticīvaraṃ ādāya eva bhagavantaṃ upasaṅkamiṃsu. Tasmā veditabbaṃ asamādānacāraparihāraṃ atthatakathinā eva labhanti, na itareti vadanti.

(Cha) Atirekachārattanti (pārā. 654-655) means “more than six days.” From the benefits stated, “For those who have spread the kathina, monks, five things will be allowable: going without invitation, going without taking up, group meals, as many robes as needed, and whatever robe material arises there will be theirs” (mahāva. 306), in the robe month, except for going without taking up, the other benefits are obtained. If going without taking up were obtained, monks who had observed the rains retreat, with robes full of holes, would not approach the Blessed One. Because they do not obtain it, even in the robe month, they approached the Blessed One only after taking up the three robes. Therefore, it should be understood that only those who have spread the kathina obtain the exemption from going without taking up, not others, they say.

(Cha) atirekachārattanti (pārā. 654-655) means more than six nights. Regarding the statement, “Monks, for those who have had the kathina spread, five things will be permissible: going about without asking permission, going about without taking one’s robes, eating in a group, keeping as many robes as needed, and whatever robes arise there will be for them” (mahāva. 306), among the advantages mentioned, excluding going about without taking one’s robes during the robe-making month, the other advantages are obtained. If going about without taking one’s robes were obtained, the monks of Pāveyyaka, having spent the rainy season and possessing robes filled to overflowing, would not have approached the Blessed One. Because they did not obtain that, even during the robe-making month, they approached the Blessed One taking only their triple robe. Therefore, it should be understood that those who have spread the kathina obtain the exclusion of going about without taking [one’s complete set of robes], but others do not, they say.

397. (Kha) “ahaṃ, bhante, ekaṃ pāṭidesanīyāpattiṃ, dve, sambahulā pāṭidesanīyāpattiyo āpajji”nti imaṃ pana yesu potthakesu likhitaṃ, taṃ abhayagirivāsīnaṃ khuddasikkhāvasena dassitaṃ kira. Tattha “ahaṃ, āyasmā, sambahulā pāṭidesanīyā āpattiyo āpanno, tāyo paṭidesemi. Ahaṃ, āyasmā, ekaṃ pāṭidesanīyaṃ āpattiṃ āpanno, taṃ paṭidesemī”ti hi vuttaṃ. Amhākaṃ pana evaṃ desanāvidhānaṃ natthi. “Gārayhaṃ, āvuso, dhammaṃ āpajjiṃ asappāyaṃ pāṭidesanīyaṃ, taṃ paṭidesemī”ti (pāci. 553) vuttaṃ. Samantapāsādikāyaṃ (pāci. 553) “gārayhaṃ āvuso’tiādi paṭidesetabbākāradassana”nti vuttaṃ. Kaṅkhāvitaraṇiyampi (kaṅkhā. aṭṭha. paṭhamapāṭidesanīyasikkhāpadavaṇṇanā) “tassā desetabbākāro gārayhaṃ āvuso’tiādinā nayena sikkhāpade dassitoyevā”ti vuttattā pāṭhe āgatanayeneva desanāvidhānaṃ veditabbaṃ. Sace dve honti, “gārayhe, āvuso, dve dhamme āpajjiṃ asappāye pāṭidesanīye, te paṭidesemī”ti, “passatha, bhante, te dhamme”ti ca “gārayhe , āvuso, sambahule dhamme āpajjiṃ asappāye pāṭidesanīye, te paṭidesemī”ti, “passatha, bhante, te dhamme”ti ca evaṃ yathānurūpaṃ desanāvidhānaṃ veditabbaṃ. Sesaṃ vuttappakāramevāti.

397. (Kha) “Venerable sir, I committed one pāṭidesanīya offense, two, or several pāṭidesanīya offenses”—this is written in some books, reportedly shown according to the Khuddasikkhā of the Abhayagirivāsins. There it is said, “Venerable sir, I have committed several pāṭidesanīya offenses; I confess them. Venerable sir, I have committed one pāṭidesanīya offense; I confess it.” However, we do not have such a method of confession. It is said, “Friend, I committed a blameworthy, unsuitable act deserving confession; I confess it” (pāci. 553). In the Samantapāsādikā (pāci. 553), it is said, “‘Friend, a blameworthy act’ and so forth shows the manner of confession.” In the Kaṅkhāvitaraṇī (kaṅkhā. aṭṭha. paṭhamapāṭidesanīyasikkhāpadavaṇṇanā), it is said, “The manner of confessing it is shown in the training rule by the method ‘Friend, a blameworthy act’ and so forth”; thus, the method of confession should be understood according to the method presented in the text. If there are two, it should be, “Friends, I committed two blameworthy, unsuitable acts deserving confession; I confess them,” and “Do you see, venerable sirs, those acts?” or “Friends, I committed several blameworthy, unsuitable acts deserving confession; I confess them,” and “Do you see, venerable sirs, those acts?”—thus, the method of confession should be understood as appropriate. The rest is as stated earlier.

397. (Kha) “I, venerable sir, have committed one offense requiring confession, two, many offenses requiring confession”—this, however, is written in some books, and it is said to have been shown by the Abhayagirivāsins according to their Khuddasikkhā. There, it is said, “I, venerable sir, have committed many offenses requiring confession, these I confess. I, venerable sir, have committed one offense requiring confession, that I confess.” But for us, there is no such method of confession. It is said, “I have committed a blameworthy act, venerable sir, an unsuitable act requiring confession; that I confess” (pāci. 553). In the Samantapāsādikā (pāci. 553), it is said, “‘Blameworthy, venerable sir,’ etc., shows the manner of confessing that should be done.” In the Kaṅkhāvitaraṇi (kaṅkhā. aṭṭha. paṭhamapāṭidesanīyasikkhāpadavaṇṇanā) as well, it is said, “The manner of confessing that [offence] is shown in the training rule itself by the method beginning with ‘Blameworthy, venerable sir,’” therefore, the method of confession should be understood according to the manner that has come down in the text. If there are two, one should say: “I have committed two blameworthy acts, venerable sir, unsuitable acts requiring confession; these I confess,” and “Do you see, venerable sir, those acts?” And “I have committed many blameworthy acts, venerable sir, unsuitable acts requiring confession; these I confess,” and “Do you see, venerable sir, those acts?” Thus, the method of confession should be understood appropriately. The rest is as previously stated.

398. Adesanāgāminiyanti (pari. 424 ādayo; pari. aṭṭha. 425) pārājikañca saṅghādisesañca na desayeti attho. Anāpattiñcāti anāpattiṃ eva “āpatti”nti na desaye. Lahukāpattimpi pubbe desitaṃ puna na desayeti sambandho, nānāsaṃvāsanissīmaṭṭhitānaṃ santike na desayeti attho. Catupañcahīti ettha samānavassikapavāraṇāyaṃ viya catūhi vā pañcahi vā ekato hutvā ekassa santike na desayeti attho. Dvinnaṃ vā tiṇṇaṃ vā vaṭṭati. Kathaṃ desetabbanti ce? Ekassa santike tīhipi ekato nisīditvā “ahaṃ, bhante, ekaṃ pācittiyāpattiṃ āpajjiṃ, taṃ tumhamūle paṭidesemī”ti evaṃ attanā āpannaāpattivasena vutte tena “passasi, āvuso, taṃ āpatti”nti evaṃ tikkhattuṃ vutte “āma, bhante, passāmī”ti vā “āmāvuso passāmī”ti vā vutte puna tena “āyatiṃ saṃvareyyāthā”ti vā “saṃvareyyāsī”ti vā vutte “sādhu suṭṭhu saṃvarissāmī”ti vattabbaṃ, evaṃ desetabbaṃ. Manasāti vacībhedaṃ akatvā kevalaṃ citteneva na desayeti attho. Apakatattānanti antimavatthuṃ ajjhāpannassa vā ukkhittakassa vā uposatho pavāraṇā vā ṭhapitā honti, tassa santike na desayeti attho. Nānekāti nānāpattiyo “ekā”ti vatvā na desayeti attho. Ekā pana “sambahulā”ti desitā hotīti. Desanāvinicchayo.

398. Adesanāgāminiyanti (pari. 424 ādayo; pari. aṭṭha. 425) means: He does not confess a pārājika or saṅghādisesa offense—this is the meaning. Anāpattiñcāti means: He does not confess a non-offense as an “offense.” He does not confess a minor offense again after it has already been confessed—this is the connection. He does not confess in the presence of those of a different communion or standing outside the boundary—this is the meaning. Catupañcahīti means: As in the invitation ceremony with those of equal rains, he does not confess in the presence of four or five together at once—this is the meaning. It is permissible with two or three. How should it be confessed? Sitting together with three in the presence of one, he should say, “Venerable sir, I committed one pācittiya offense; I confess it at your feet.” When he says this according to the offense he committed, the other should say three times, “Friend, do you see that offense?” and he should reply, “Yes, venerable sir, I see it,” or “Yes, friend, I see it.” Then, when the other says, “Restrain yourself in the future,” or “May you restrain yourself,” he should say, “Well, I will restrain myself thoroughly”—thus it should be confessed. Manasāti means: He does not confess merely with the mind without verbal expression—this is the meaning. Apakatattānanti means: He does not confess in the presence of one who has committed a final offense, or one who is suspended, or whose Uposatha or Invitation has been set aside—this is the meaning. Nānekāti means: He does not confess multiple offenses as “one”—this is the meaning. However, one offense confessed as “several” is permissible. This is the determination of confession.

398. Adesanāgāminiyanti (pari. 424 ādayo; pari. aṭṭha. 425) means that one does not confess a pārājika or a saṅghādisesa offense. Anāpattiñcāti means one should not confess a non-offense as “an offense”. It is connected to “one should not confess a minor offense that has already been confessed previously,” meaning one should not confess in the presence of those residing in different sīmās with different communal acts. Catupañcahīti here, like the pavāraṇā of those of equal standing in the rains residence, it means that four or five, being together, do not confess in the presence of one. For two or three, it is allowable. If it is asked, “How should they confess?” Having sat together, three in the presence of one, one should say, “I, venerable sir, have committed one pācittiya offense; that I confess in your presence.” When that is said, the other should say, “Do you see, venerable sir, that offense?” three times, and when he has said, “Yes, venerable sir, I see,” or “Yes, venerable sir, I see,” then the other should say, “You should restrain yourself in the future,” or “You should restrain yourself,” and he should say, “Good, I will restrain myself well.” In this way, one should confess. Manasāti means one should not confess merely mentally, without making a verbal utterance. Apakatattānanti means one does not confess in the presence of someone who has committed the ultimate offense, or who is suspended, or whose uposatha or pavāraṇā has been suspended. Nānekāti means one should not confess various offenses saying, “one.” However, one [offense] has been confessed as “many.” This is the decision concerning confession.

43. Chandadānaniddesavaṇṇanā

43. Commentary on the Exposition of Giving with Consent

43. Explanation of the Section on Giving Consent

399. Kammappatte saṅghe samāgateti sambandho. Etena saṅghe asamāgate chandadānaṃ na ruhatīti dīpitaṃ hotīti vadanti. Etthāyaṃ vicāraṇā – pañcabhikkhuke vihāre ekassa chandapārisuddhiṃ āharitvā sesānaṃ uposathādikaraṇaṃ anuññātaṃ pāḷiyaṃ (pari. 496-497) aṭṭhakathāyañca (pari. aṭṭha. 487-488). Tesu eko chandadāyako, eko chandahārako, te muñcitvā na ettha sannipatito saṅgho tiṇṇaṃ samūhabhāvato, tasmā asamāgatepi dātuṃ vaṭṭati. Ārocentena pana samāgate eva ārocetabbaṃ. Idhāpi “hareyyā”ti vuttaṃ, na “deseyyā”ti. Tattha chandahārakena saddhiṃ kammappattānaṃ sannipāto veditabbo.

399. The connection is: “When the Saṅgha has gathered regarding a transaction (kamma).” By this, it is indicated that giving consent (chandadāna) is not valid when the Saṅgha has not gathered, they say. Here is the consideration: In a monastery with five bhikkhus, it is permitted in the Pāli (pari. 496-497) and the commentary (pari. aṭṭha. 487-488) to bring the purity of consent (chandapārisuddhi) of one and perform the Uposatha and so forth for the rest. Of these, one is the giver of consent (chandadāyaka), one is the bearer of consent (chandahāraka), and excluding them, the Saṅgha is not considered gathered here due to the group consisting of three; therefore, it is allowable to give (consent) even when not gathered. However, it should only be announced when the Saṅgha has gathered. Here too, it is said “hareyyā” (“should bear”), not “deseyyā” (“should declare”). Therein, the gathering of those involved in the transaction (kammappatta) along with the bearer of consent is to be understood.

399. “Kammappatte saṅghe samāgate” is the connection. It is said that by this is shown that the giving of consent does not develop when the Saṅgha is not assembled. Here is this investigation – when there is a monastery of five bhikkhus, after bringing the chanda-pārisuddhi (declaration of purity along with consent) of one, it is permitted for the remainder to perform the Uposatha, etc., in the Pāḷi (pari. 496-497) and the Commentary (pari. aṭṭha. 487-488). Among them, one is the consent-giver, one is the consent-bringer; excluding them, the Saṅgha has not assembled here because of the group nature of the three; therefore, it is suitable to give even if not assembled. However, the announcer should announce only when assembled. Here also, it is said “he should convey,” not “he should declare.” There, the gathering of those fit for the act (kammappatta) together with the conveyer of consent is to be understood.

400. Idāni chandadānavidhiṃ dassetuṃ “ekaṃ bhikkhu”ntiādimāha (kaṅkhā. aṭṭha. nidānavaṇṇanā).

400. Now, to show the method of giving consent, it begins with “ekaṃ bhikkhu” (“one bhikkhu”) and so forth (kaṅkhā. aṭṭha. nidānavaṇṇanā).

400. Now, to show the procedure for giving consent, he says, “One bhikkhu, and so on” (kaṅkhā. aṭṭha. nidānavaṇṇanā).

401. (Ka) “chandaṃ dammī”ti ettakameva alaṃ, “hara, ārocehī”ti imehi kiṃpayojananti ce? Vuccate – “anujānāmi, bhikkhave, tadahuposathe pārisuddhiṃ dentena chandampidātuṃ, santi saṅghassa karaṇīya”nti (mahāva. 165) vuttattā bhagavato āṇaṃ karontena “chandaṃ dammī”ti vuttaṃ. “Chandahārako ce, bhikkhave, dinne chande antarāmagge pakkamati, anāhaṭova hoti chando”ti (mahāva. 165) vuttattā chandahārakassa aññassa apakkamanatthāya pārisuddhiṃ dentena “idaṃ karohi evā”ti āṇāpentena “chandaṃ me harā”ti vuttaṃ. “Chandahārako ce, bhikkhave, dinne chande saṅghappatto sañcicca nāroceti, āhaṭo hoti chando, chandahārakassa āpatti dukkaṭassā”ti (mahāva. 165) vuttattā “yaditvaṃ sañcicca nārocessasi, āpattiṃ āpajjissasi , ārocehi evā”ti tassa ācikkhanto “ārocehī”ti āhāti evamettha imesaṃ padānaṃ sappayojanatā veditabbā. Evaṃ pārisuddhidānepīti.

401. (Ka) “‘I give consent (chandaṃ dammī)’—this alone is sufficient; what is the purpose of ‘bear it (hara), announce it (ārocehi)’?” It is said: Because it is stated, “I allow, bhikkhus, on that Uposatha day, while giving purity (pārisuddhi), to also give consent (chanda), as there are duties of the Saṅgha” (mahāva. 165), it is said “chandaṃ dammī” by one fulfilling the command of the Blessed One. Because it is stated, “If, bhikkhus, the bearer of consent, having been given consent, departs midway, the consent remains unborne” (mahāva. 165), it is said “chandaṃ me harā” (“bear my consent”) by one giving purity, commanding “do this” to ensure the bearer of consent does not depart elsewhere. Because it is stated, “If, bhikkhus, the bearer of consent, having been given consent, reaches the Saṅgha and intentionally does not announce it, the consent is borne, and the bearer of consent incurs an offense of wrongdoing (dukkaṭa)” (mahāva. 165), it is said “ārocehi” (“announce it”) by one instructing him, “If you intentionally do not announce it, you will incur an offense; announce it thus.” Thus, the usefulness of these words is to be understood here. So it is with giving purity.

401. (Ka) Is “I give my consent” just this much is enough, what is the purpose of these words “convey, announce?” It is said: As declared, “I allow, bhikkhus, that one performing purification on the day of uposatha may give consent, if the Sangha has business” (mahāva. 165) and doing the Blessed One’s command, “I give my consent,” should be stated. “But, O bhikkhus, if the consent-bearer, after the consent has been given, departs on the way, the consent is as if not conveyed” (mahāva. 165) being declared, to prevent the consent-bearer from departing, one who is giving pārisuddhi (declaration of purity) as if commanding, saying, “Do this,” should state “Convey my consent.” “But, O bhikkhus, if the consent-bearer, after the consent has been given, arrives at the Sangha, and deliberately does not announce it, the consent has been conveyed, there is the offense of wrong-doing for the consent-bearer,”(mahāva. 165) because of being declared, “If you deliberately don’t announce it, you will incur an offense; do announce it,” speaking to him, he says “Announce it,” Thus, here the purposefulness of these words should be understood. It is the same with giving pārisuddhi.

402. Sesakammanti yadi saṅgho uposathagge aññaṃ apalokanādikammaṃ karoti, taṃ kammaṃ vibādhati, vikopetīti attho.

402. Sesakamma means if the Saṅgha, at the Uposatha hall, performs another transaction such as a consultation (apalokana), that transaction obstructs or disrupts (it), is the meaning.

402. Other act means, if the Sangha performs another formal act like an announcement (apalokana) in the uposatha hall, it obstructs and disrupts that act.

403. Dvayanti uposathañca sesakammañcāti attho. Nattanoti attano uposathaṃ na sampādeti.

403. Dvaya means both the Uposatha and the remaining transaction. Nattano means it does not complete its own Uposatha.

403. The two means both the Uposatha and the other act. Not one’s own means it does not accomplish one’s own Uposatha.

405. “Ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā”tiādikaṃ (mahāva. 213) sabbūpacāraṃ katvānāti attho.

405. “Having arranged the upper robe over one shoulder and sat in the squatting position” and so forth (mahāva. 213), meaning “having performed all the observances”.

405. “Having arranged the upper robe over one shoulder, having squatted down” and so on (mahāva. 213) should be done, meaning having performed all the preliminaries.

406. “The Pavāraṇā has been given by so-and-so,” having announced.

406. “Pavāraṇā has been given by one named thus,” having announced this.

408. Paṭijāneyya nāhaṭāti (mahāva. 164-165, 213) pāṭhe na āhaṭāti nāhaṭā, āhaṭā na hotīti attho. Tathā heyyāti vibbhamanādīni kareyyāti attho.

408. Paṭijāneyya nāhaṭā means, in the text (mahāva. 164-165, 213), “not borne” (nāhaṭā), meaning it is not borne. Tathā heyyā means he should act such as by wandering away.

408. In the reading Should state it was not conveyed (mahāva. 164-165, 213), as not brought means it was not conveyed, meaning it is not taken as conveyed. Should do thus means should engage in wandering off and so on.

409. Sutto vā nārocayeyya, āhaṭā hotīti sambandho. Anāpattivāti anāpatti eva. Chandadānavinicchayo.

409. If he is asleep or does not announce it, it is borne, is the connection. Anāpattivā means there is indeed no offense. This is the determination of giving consent.

409. If he sleeps or does not announce, the connection is that the consent is as if conveyed. Indeed without offense means simply without offense. The decision on giving consent.

44. Uposathaniddesavaṇṇanā

44. Description of Uposatha

44. Explanation of the Section on Uposatha

411. Suttuddeso saṅghasseva. Sesānanti dvinnaṃ tiṇṇaṃ vā.

411. Suttuddeso pertains only to the Saṅgha. Sesāna means of two or three.

411. The recitation of the Sutta is only for the Sangha. For the others means for two or three.

412. Pubbakaraṇe pubbakicce, pattakalle samāniteti sabbapaṭhamaṃ kattabbaṃ pubbakaraṇaṃ. Tadanantaraṃ kattabbaṃ pubbakiccaṃ nāma. Ettha –

412. In pubbakaraṇa (preliminary duty) and pubbakicca (preliminary task), when the proper time (pattakalla) has arrived, pubbakaraṇa is what must be done first of all. What must be done immediately after that is called pubbakicca. Here:

412. In the preliminary duties, in the preliminary tasks, when the time for the act is ready, the first thing to be done is the preliminary duty. What is to be done immediately after that is called the preliminary task. Here:

The purity of consent, declaration of the season, counting of bhikkhus, and instruction;

Declaration of purity with consent, designation of boundaries, counting of bhikkhus, and exhortation;

These are called the preliminary tasks (pubbakicca) of the Uposatha”—(mahāva. aṭṭha. 168);

These are said to be the preliminary tasks of the Uposatha. (mahāva. aṭṭha. 168);

Evaṃ aṭṭhakathāyaṃ vuttanayena pubbakaraṇañca pubbakiccañca veditabbaṃ.

Thus, the preliminary duties (pubbakaraṇa) and preliminary tasks (pubbakicca) are to be understood according to the method stated in the commentary.

Thus, according to the method stated in the Commentary, both the preliminary duty and the preliminary task should be understood.

Vuttavasena pattakalle samānite, pajjiteti attho. “Pañcime, bhikkhave, pātimokkhuddesā. Nidānaṃ uddisitvā avasesaṃ sutena sāvetabbaṃ, ayaṃ paṭhamo pātimokkhuddeso. Nidānaṃ uddisitvā cattāri pārājikāni uddisitvā avasesaṃ sutena sāvetabbaṃ, ayaṃ dutiyo pātimokkhuddeso. Nidānaṃ uddisitvā cattāri pārājikāni uddisitvā terasa saṅghādisese uddisitvā avasesaṃ sutena sāvetabbaṃ, ayaṃ tatiyo pātimokkhuddeso. Nidānaṃ uddisitvā cattāri pārājikāni uddisitvā terasa saṅghādisese uddisitvā dve aniyate uddisitvā avasesaṃ sutena sāvetabbaṃ, ayaṃ catuttho pātimokkhuddeso. Vitthāreneva pañcamo. Ime kho bhikkhave pañca pātimokkhuddesā”ti (mahāva. 150) vuttattā so suttuddeso pañcadhā vibhāvitoti attho.

When the proper time (pattakalla) has arrived, it proceeds, is the meaning. “There are, bhikkhus, these five recitations of the Pātimokkha. Having recited the introduction (nidāna), the rest is to be acknowledged as heard—this is the first recitation of the Pātimokkha. Having recited the introduction, having recited the four pārājika offenses, the rest is to be acknowledged as heard—this is the second recitation of the Pātimokkha. Having recited the introduction, having recited the four pārājika offenses, having recited the thirteen saṅghādisesa offenses, the rest is to be acknowledged as heard—this is the third recitation of the Pātimokkha. Having recited the introduction, having recited the four pārājika offenses, having recited the thirteen saṅghādisesa offenses, having recited the two aniyata offenses, the rest is to be acknowledged as heard—this is the fourth recitation of the Pātimokkha. The fifth is in full detail. These, bhikkhus, are the five recitations of the Pātimokkha” (mahāva. 150). Therefore, that recitation of the sutta is divided into five, is the meaning.

Being brought together as suitable for the bowl, as stated, means being prepared. “Monks, there are these five recitations of the Pātimokkha. Having recited the introduction, the remainder should be announced by way of the Sutta; this is the first recitation of the Pātimokkha. Having recited the introduction, having recited the four pārājikas, the remainder should be announced by way of the Sutta; this is the second recitation of the Pātimokkha. Having recited the introduction, having recited the four pārājikas, having recited the thirteen saṅghādisesas, the remainder should be announced by way of the Sutta; this is the third recitation of the Pātimokkha. Having recited the introduction, having recited the four pārājikas, having recited the thirteen saṅghādisesas, having recited the two aniyatas, the remainder should be announced by way of the Sutta; this is the fourth recitation of the Pātimokkha. The fifth is indeed in full detail. Monks, these are the five recitations of the Pātimokkha” (Mahāva. 150)—because this is said, it means that the Sutta recitation is categorized in five ways.

413. Vināntarāyanti (mahāva. 150) rājantarāyādidasavidhaṃ antarāyaṃ vinā saṅkhepenuddeso vinivārito paṭikkhittoti attho. Therovāti saṅghattherova. Etthāti pañcasu uddesesu. “Dvīsu vā tīsu vā visadesu therova issaro”ti aṭṭhakathāyaṃ vuttattā avattantepi antarāye saṃkhittena uddisituṃ vaṭṭatīti adhippāyo. Kattha vuttanti ce? “Yo tattha bhikkhu byatto paṭibalo, tassādheyya”nti (mahāva. 155) vuttapāḷiyā aṭṭhakathāyaṃ “yo tattha bhikkhu byatto paṭibaloti ettha kiñcāpi daharassāpi byattassa pātimokkho anuññāto, atha kho ettha ayamadhippāyo – sace saṅghattherassa pañca vā cattāro vā tayo vā pātimokkhuddesā nāgacchanti, dve pana akhaṇḍā suvisadā vācuggatā honti, therāyattova pātimokkho. Sace pana ettakampi visadaṃ kātuṃ na sakkoti, byattassa bhikkhuno āyattova hotī”ti attho vutto. Pāḷiyampi vuttameva “tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṃ pāhetabbo ’gaccha, āvuso, saṃkhittena vā vitthārena vā pātimokkhaṃ pariyāpuṇitvā āgacchā”’ti (mahāva. 163).

413. Vināntarāya means (mahāva. 150) without the ten kinds of obstacles such as royal interference, a concise recitation is not prohibited or forbidden, is the meaning. Therovā means only the senior of the Saṅgha. Etthā means in these five recitations. Because it is stated in the commentary, “In two or three clear (recitations), the senior alone has authority,” even without an obstacle, it is permissible to recite concisely, is the intent. Where is it stated? In the text, “That bhikkhu who is skilled and capable there should undertake it” (mahāva. 155), in the commentary, it is said, “Although the Pātimokkha is permitted even for a junior who is skilled, here this is the intent: If the senior of the Saṅgha does not recall five, four, or three recitations of the Pātimokkha, but two are complete and clearly memorized, the Pātimokkha depends on the senior. But if he cannot even make that much clear, it depends on a skilled bhikkhu,” is the meaning stated. It is indeed stated in the text, “Those bhikkhus should quickly send one bhikkhu to a neighboring residence, ‘Go, friend, learn the Pātimokkha concisely or in detail and return’” (mahāva. 163).

413. Vināntarāyanti (Mahāva. 150) means without the ten kinds of obstacles, beginning with royal danger, the concise recitation is prevented, forbidden. Therovāti means only the elder of the Saṅgha. Etthāti in these five recitations. Because it is said in the Aṭṭhakathā, “In two or three dissimilar [cases], the elder is the authority,” the intention is that even though the obstacles do not cease, it is permissible to recite it concisely. Where is this stated? In the Aṭṭhakathā of the passage that states, “The monk there who is competent and capable, let him be entrusted” (Mahāva. 155), it states, “The monk there who is competent and capable — although here the Pātimokkha is permitted even to a young but competent monk, the intention here is this: if five, four, or three recitations of the Pātimokkha are not acquired by the Saṅgha elder, but two are unbroken and clearly memorized, the Pātimokkha is dependent on the elder. But if he is unable to make even this much clear, it becomes dependent on the competent monk”—this is the meaning stated. Even in the Pāḷi, it is stated, “Monks, those monks should send one monk quickly to the surrounding residences, ‘Go, friend, master the Pātimokkha, either concisely or in detail, and return’” (Mahāva. 163).

414. Uddisante vāti (mahāva. 172) pātimokkhe uddisiyamāne samā vā thokatarā vā yadi āgaccheyyuṃ, uddiṭṭhaṃ suuddiṭṭhaṃ, tehi saddhiṃ nisīditvā avasesakaṃ sotabbanti attho.

414. Uddisante vā means (mahāva. 172) while the Pātimokkha is being recited, if equal or fewer (bhikkhus) arrive, what has been recited is well recited; they should sit with them and listen to the remainder, is the meaning.

414. Uddisante vāti (Mahāva. 172) means if, while the Pātimokkha is being recited, an equal or slightly greater number should arrive, what has been recited is well-recited; sitting with them, the remainder should be heard.

415. Uddiṭṭhamatte (mahāva. 172) vā sakalāya vā ekaccāya vā parisāya vuṭṭhitāya samā vā thokatarā vā yadi āgaccheyyunti sambandho. Pārisuddhinti pārisuddhiuposathaṃ. Kareyyesanti kareyya esaṃ, etesaṃ santiketi attho. Bahukātha ceti atha bahukā ce, puna āgatā bahukā ceti attho ,. “Uddissamāne, uddiṭṭhamatte ekaccāya vuṭṭhitāya sakalāya vuṭṭhitāyā”ti (mahāva. 172) āgatesu sabbavikappesu pubbakiccaṃ katvā puna ādito paṭṭhāya pātimokkhaṃ uddiseti attho.

415. Uddiṭṭhamatte (mahāva. 172) vā sakalāya vā ekaccāya vā parisāya vuṭṭhitāya means when the whole or part of the assembly has arisen, if equal or fewer arrive, is the connection. Pārisuddhi means the purity Uposatha. Kareyyesa means he should perform it for them, in their presence, is the meaning. Bahukātha ce means if there are many, meaning if many arrive again, “While being recited, when recited, when part has arisen, when the whole has arisen” (mahāva. 172), in all these cases, having performed the preliminary tasks, he recites the Pātimokkha again from the beginning, is the meaning.

415. Uddiṭṭhamatte (Mahāva. 172) vā sakalāya vā ekaccāya vā parisāya vuṭṭhitāya means If, when only a part has been recited, or when all or part of the assembly has stood up; whether equal or fewer bhikkhus arrive. Connect this to the following ‘yadi āgaccheyyunti’. Pārisuddhinti the pārisuddhi Uposatha. Kareyyesanti: One should perform the pārisuddhi-uposatha for them, meaning near these. Bahukātha ceti and if there are many, meaning, if those who came again are many. In all the options mentioned in the statement — “While being recited, when only a part has been recited, when a part has stood up, when all have stood up” (Mahāva. 172) — it means that after having done the preliminary duties for those who have arrived, the Pātimokkha should be recited again from the beginning.

416. Itarānanti āgantukānaṃ. Sacetaroti sace cātuddasikoti attho. Samānetarenuvattantūti samā vā ūnā vā itare āgantukā purimānaṃ āvāsikānaṃ anuvattantūti attho. Sacedhikāti āgantukā sace adhikā, purimā āvāsikā anuvattantūti attho. Sesepyayaṃ nayoti “āgantukānaṃ pannaraso hoti, āvāsikānaṃ cātuddaso”ti itarepi samathokā āgantukā āvāsikānaṃ anuvattantūtiādinā nayena vinicchayo veditabboti attho.

416. Itarāna means of the newcomers. Sacetaro means if it is the fourteenth, is the meaning. Samānetarenuvattantū means equal or fewer newcomers should conform to the residents, is the meaning. Sacedhikā means if the newcomers are more, purimā residents anuvattantū, is the meaning. Sesepyayaṃ nayo means “The newcomers have the fifteenth, the residents have the fourteenth,” and in other cases of equal or fewer newcomers conforming to the residents, the determination is to be understood by this method.

416. Itarānanti of the newcomers. Sacetaroti, and if it is the fourteenth, is the meaning. Samānetarenuvattantūti means if the others, the newcomers, are equal or fewer, they should follow the original residents. Sacedhikāti means if the newcomers are more numerous, the purimā, original resident monks, should anuvattantū, follow them. Sesepyayaṃ nayoti means the determination should be understood through the method of “if the fifteenth day falls for the newcomers, and the fourteenth for the residents”, the others, whether equal or fewer, the newcomers should follow the residents, and so on.

417. Mūlaṭṭhāti āvāsikā. Samathokānaṃ āgantukānaṃ. Sāmaggiṃ dentu kāmatoti yadi icchanti, dentūti attho.

417. Mūlaṭṭhā means the residents. Of samathokānaṃ newcomers. Sāmaggiṃ dentu kāmato means if they wish, they may give harmony, is the meaning.

417. Mūlaṭṭhāti the residents. Samathokānaṃ of the newcomers who are either equal or fewer in numbers. Sāmaggiṃ dentu kāmatoti, if they wish, let them give, meaning.

418. No ce denti, āgantukehi bahi gantvāna uposatho kātabboti attho. Anicchāya sāmaggī deyyāti sambandho.

418. If they do not give it, the newcomers should go outside and perform the Uposatha, is the meaning. Harmony should not be given unwillingly, is the connection.

418. If they do not give, it means that the newcomers should go outside and perform the Uposatha. The connection is that harmony should be given, against their will.

419. “Na bhikkhave pātimokkhuddesakena sañcicca na sāvetabbaṃ. Yo na sāveyya, āpatti dukkaṭassā”tivuttattā (mahāva. 154) “sāveyya sutta”nti vuttaṃ. “Anujānāmi, bhikkhave, pātimokkhuddesakena vāyamituṃ kathaṃ sāveyyanti, vāyamantassa anāpattī”ti (mahāva. 154) vuttattā “sañcicca assāventassa dukkaṭa”nti vuttaṃ.

419. Because it is stated, “Bhikkhus, the one reciting the Pātimokkha must not intentionally fail to make it heard. Whoever does not make it heard incurs an offense of wrongdoing (dukkaṭa)” (mahāva. 154), it is said “sāveyya sutta”. Because it is stated, “I allow, bhikkhus, the one reciting the Pātimokkha to make an effort, ‘How shall I make it heard?’ There is no offense for one making an effort” (mahāva. 154), it is said “sañcicca assāventassa dukkaṭa” (“an offense of wrongdoing for one intentionally not making it heard”).

419. Because it has been stated: “Monks, the one reciting the Pātimokkha should not intentionally fail to announce it. Whoever does not announce it, incurs an offense of wrong-doing” (Mahāva. 154), therefore it says “sāveyya sutta”ti, “He should announce the sutta”. Because it is stated “I allow, monks, for one reciting Pātimokkha to strive. If he asks, how shall he announce it?, there is no offence for one striving” (Mahāva. 154), so that’s why “sañcicca assāventassa dukkaṭa”nti, “For one intentionally not causing it to be heard, there is an offense of wrong doing” is stated.

420. Tathāti dukkaṭanti attho. Kalloti agilāno. Pesitoti āṇatto. “Na bhikkhave therena āṇattena agilānena na sammajjitabbaṃ. Yo na sammajjeyya, āpatti dukkaṭassā”tiādi (mahāva. 159) vuttaṃ.

420. Tathā means an offense of wrongdoing (dukkaṭa), is the meaning. Kallo means not sick. Pesito means commanded. It is stated, “Bhikkhus, one who is not sick must not fail to sweep when commanded by a senior. Whoever does not sweep incurs an offense of wrongdoing (dukkaṭa)” and so forth (mahāva. 159).

420. Tathāti means dukkaṭa. Kalloti means not sick. Pesitoti means commanded. It is said, “Monks, a senior monk should not sweep without commanding, a not sick monk. Whoever should not sweep, there is an offense of wrong-doing. (mahāva. 159)” etc.

421-3. Idāni pārisuddhiuposathaṃ dassetuṃ “sammajjitvā”tiādi vuttaṃ. Añjaliṃ (mahāva. 168) paggayhāti sambandho. Teti avasesā dve evaṃ samudīriyā vattabbāti attho. Ekaṃsaṃ uttarāsaṅgādikaraṇavasena samattapubbārambhena te dve bhikkhū navena evamīriyā vattabbāti attho.

421-3. Now, to show the purity Uposatha, it begins with “sammajjitvā” (“having swept”) and so forth. Raising the hands in añjali (mahāva. 168), is the connection. Te means the remaining two should thus be addressed accordingly, is the meaning. With the complete preliminary effort, such as arranging the upper robe over one shoulder, those two bhikkhus should be addressed thus by the junior, is the meaning.

421-3. Now, to show the pārisuddhi-uposatha, “having swept” etc. is said. The connection is: having raised the añjali (mahāva. 168). Teti means the remaining two should be addressed in this way. The meaning is that those two monks should be addressed thus by a new one, with the preliminaries completed by putting the outer robe on one shoulder, etc.

424-5. Idāni dvīhi kattabbaṃ dassetuṃ “dvīsu therenā”ti vuttaṃ.

424-5. Now, to show what is to be done by two, it is said “dvīsu therenā” (“by the senior with two”).

424-5. Now, to show what should be done by two, “dvīsu therenā” is said.

426. Ettāvatā “anujānāmi, bhikkhave, catunnaṃ pātimokkhaṃ uddisitu”nti (mahāva. 168) ca “anujānāmi, bhikkhave, tiṇṇaṃ pārisuddhiuposathaṃ kātu”nti (mahāva. 168) ca “anujānāmi, bhikkhave, dvinnaṃ pārisuddhiuposathaṃ kātu”nti (mahāva. 168) ca vuttaṃ saṅghuposathañca pārisuddhiuposathañca dassetvā idāni yattha eko bhikkhu viharati, tassa anuññātaṃ adhiṭṭhānuposathaṃ dassetuṃ “pubbakicca”ntiādimāha. Ettha ca pubbakiccaṃ nāma sammajjanādikaṃyeva.

426. Thus far, having shown both the Saṅgha Uposatha and the purity Uposatha with “I allow, bhikkhus, four to recite the Pātimokkha” (mahāva. 168), “I allow, bhikkhus, three to perform the purity Uposatha” (mahāva. 168), and “I allow, bhikkhus, two to perform the purity Uposatha” (mahāva. 168), now, to show the resolution Uposatha permitted for one bhikkhu living alone, it begins with “pubbakicca” and so forth. Here, pubbakicca means only sweeping and the like.

426. Thus, having shown the saṅgha-uposatha and pārisuddhi-uposatha which is said: “I allow, monks, for four to recite the Pātimokkha.” (mahāva. 168), and “I allow, monks, for three to perform the pārisuddhi-uposatha.” (mahāva. 168), and “I allow, monks, for two to perform the pārisuddhi-uposatha.” (mahāva. 168), now, to show the adhiṭṭhāna-uposatha allowed for him where one monk dwells, he says “pubbakicca” etc. And here, pubbakiccaṃ means such as sweeping etc.

427. Saṅghuposathapārisuddhiuposathaadhiṭṭhānauposathānaṃ vasena taṃ taṃ uposathaṃ yadi kayirunti sambandho.

427. Depending on the Saṅgha Uposatha, purity Uposatha, and resolution Uposatha, if one performs that respective Uposatha, is the connection.

427. The connection is: If they would perform that very uposatha, by way of saṅgha-uposatha, pārisuddhi-uposatha, and adhiṭṭhāna-uposatha.

428. Vagge (mahāva. 173) ca samagge ca “vaggo”ti saññino ca “vaggo nu kho, samaggo nu kho”ti evaṃ vimatissa ca dukkaṭaṃ, “nassantete vinassantete, ko tehi attho”ti evaṃ anāgatānaṃ bhikkhūnaṃ atthibhāvaṃ ñatvā bhedādhippāyena uposathaṃ karoto thullaccayaṃ hotīti attho. Tadubhayepi “samaggo”ti saññino anāpatti.

428. In a divided (vagga) or united (samagga) (group) (mahāva. 173), and for one perceiving “divided,” or for one uncertain, “Is it divided or united?” (vimatissa), there is an offense of wrongdoing (dukkaṭa); for one performing the Uposatha with the intent of schism (bhedādhippāyena), knowing the existence of bhikkhus yet to arrive, thinking “They are lost, they will perish, what use are they?” there is a grave offense (thullaccaya), is the meaning. In both cases, for one perceiving “united,” there is no offense.

428. In incomplete (mahāva. 173) and in complete, for those who perceive ‘incomplete’, and for one who is in doubt thus: “is it incomplete, or is it complete?”, there is a dukkaṭa; knowing the existence of monks who have not come, thinking thus: “let them perish, let them be destroyed, what is the use of them”, for one performing the uposatha with an intention of division, there is a grave offense; this is the meaning. For one who perceives ‘complete’ in both those, there is no offense.

429-430. Sesasahadhammikā nāma bhikkhuṃ ṭhapetvā avasesā cattāro. Abhabbassāti ettha paṇḍakatheyyasaṃvāsaka titthiyapakkantaka tiracchānagata mātughātaka pitughātaka arahantaghātaka bhikkhunidūsaka saṅghabhedaka lohituppādakaubhatobyañjanakā abhabbā gahitā. Ettha pana nāgamāṇavakādayo tiracchānagatapakkhikāti veditabbā. Etesaṃ nisinnaparisāyañca pātimokkhaṃ na uddiseti sambandho.

429-430. Sesasahadhammikā means the remaining four apart from the bhikkhu. Abhabbassā means here the incapable ones are taken as: paṇḍaka, theyyasaṃvāsaka, titthiyapakkantaka, tiracchānagata, mātughātaka, pitughātaka, arahantaghātaka, bhikkhunidūsaka, saṅghabhedaka, lohituppādaka, ubhatobyañjanaka. Here, novices and the like are to be understood as included among the tiracchānagata. The Pātimokkha is not recited in an assembly where these are seated, is the connection.

429-430. Sesasahadhammikā means four others, excluding the monk. Abhabbassāti: Here, the abhabbā (incapable persons) included are the eunuch, one who co-resides for theft, one who has gone over to the sectarians, animals, matricides, patricides, killers of arahants, seducers of nuns, schism-makers, those who cause blood to flow (from a Buddha), and hermaphrodites. But here, those such as Nāgamāṇavaka etc., should be understood as animals and belonging to the opposite side. In an assembly seated with these, one does not recite the Pātimokkha; this is the connection.

Tathāti yo pana saṅgho sabhāgāpattiko, sopi na uddise, parivutthena chandenapi na uddiseti attho. Ettha pana catubbidhaṃ pārivāsiyaṃ parisapārivāsiyaṃ rattipārivāsiyaṃ chandapārivāsiyaṃ ajjhāsayapārivāsiyanti.

Tathā means also a Saṅgha with a common offense (sabhāgāpatti) does not recite, nor does one covered by consent recite, is the meaning. Here, there are four kinds of abstention (pārivāsiya): assembly abstention (parisapārivāsiya), night abstention (rattipārivāsiya), consent abstention (chandapārivāsiya), and intention abstention (ajjhāsayapārivāsiya).

Tathāti, and the sangha which has an offense requiring communal resolution, it also should not recite, it does not recite even by consent when requested. And here there are four kinds of pārivāsiya (parivāsa): parisapārivāsiyaṃ, rattipārivāsiyaṃ, chandapārivāsiyaṃ and ajjhāsayapārivāsiyanti.

Ettha pana bhikkhū kenacideva karaṇīyena sannipatitā meghādīhi upaddutā “anokāsā mayaṃ, aññatra gacchāmā”ti chandaṃ avissajjetvāva uṭṭhahanti. Idaṃ parisapārivāsiyaṃ. Kiñcāpi parisapārivāsiyaṃ, chandassa pana avissaṭṭhattā kammaṃ kātuṃ vaṭṭati.

Here, bhikkhus gathered for some purpose, disturbed by clouds or the like, thinking “We have no opportunity, we will go elsewhere,” rise without relinquishing consent. This is parisapārivāsiya. Although it is assembly abstention, because the consent has not been relinquished, it is permissible to perform a transaction.

Here, monks are gathered for some duty, being afflicted by clouds etc., they arise without releasing consent, thinking: “We are without an opportunity, we will go elsewhere”. This is parisapārivāsiyaṃ. Even though it is parisapārivāsiyaṃ, because consent has not been released, it is proper to perform the act.

Punapi bhikkhūnaṃ “uposathādīni karissāmā”ti rattiṃ sannipatitvā dhammaṃ suṇantānaṃyeva aruṇo uggacchati. Sace “cātuddasikaṃ karissāmā”ti nisinnā, “pannaraso”ti kātuṃ vaṭṭati. Sace pannarasikaṃ kātuṃ nisinnā, pāṭipade anuposathe uposathaṃ kātuṃ na vaṭṭati, aññaṃ pana saṅghakiccaṃ kātuṃ vaṭṭati. Idaṃ rattipārivāsiyaṃ nāma.

Again, when bhikkhus gather at night intending “We will perform the Uposatha and so forth” and listen to the Dhamma, and dawn arises, if they sat intending “We will perform the fourteenth,” it is permissible to perform it as “the fifteenth.” If they sat to perform the fifteenth, it is not permissible to perform the Uposatha on the first day (after the full moon) when it is not an Uposatha day, but it is permissible to perform other Saṅgha duties. This is called rattipārivāsiya.

Again, when the monks have gathered at night thinking “We will perform the uposatha etc.”, the dawn arises even while they are listening to the Dhamma. If they sat down thinking “We will perform the fourteenth-day observance”, it is proper to perform it as the fifteenth. If they sat down to perform the fifteenth-day observance, it is not proper to perform the uposatha on a non-uposatha day, the first day after the full moon, but it is proper to perform other sangha business. This is called rattipārivāsiyaṃ.

Puna bhikkhū “yaṃkiñcideva abbhānādikammaṃ karissāmā”ti sannipatitā honti, tatreko nakkhattapāṭhako evaṃ vadati “ajja nakkhattaṃ dāruṇa”nti, te tassa vacanena chandaṃ vissajjetvā tattheva nisinnā honti. Athañño āgantvā “kiṃ nakkhattena, karothā”ti vadati. Idaṃ chandapārivāsiyañceva ajjhāsayapārivāsiyañca. Tasmiṃ pārivāsiye puna chandapārisuddhiṃ anānetvā kammaṃ kātuṃ na vaṭṭati. Idaṃ sandhāya “chandena parivutthenā”ti vuttaṃ.

Again, bhikkhus gathered intending “We will perform some transaction like rehabilitation,” and one skilled in astrology says, “Today’s constellation is harsh,” and they, based on his words, relinquish consent and remain seated there. Then another comes and says, “What of the constellation? Perform it.” This is both chandapārivāsiya and ajjhāsayapārivāsiya. In that abstention, without bringing purity of consent again, it is not permissible to perform a transaction. With this in mind, it is said “chandena parivutthena” (“covered by consent”).

Again, monks have gathered thinking “We will perform some act of rehabilitation etc.”; there, a reciter of constellations says thus: “Today the constellation is harsh.” By his words, they release consent and remain seated there. Then another comes and says, “What of the constellation? Perform it.” This is both chandapārivāsiyañceva ajjhāsayapārivāsiyañca. In that pārivāsiya, it is not proper to perform the act without bringing back the chanda-pārisuddhi (purity of consent). With reference to this, it is said, “chandena parivutthenā”.

431. Āpannamāpattiṃ (mahāva. 169; mahāva. aṭṭha. 169) adesayitvāna vā “ahaṃ, āvuso, itthannāmāya āpattiyā vematiko, yadā nibbematiko bhavissāmi, taṃ āpattiṃ paṭikarissāmī”ti vatvā vimatiṃ anāvikatvāna vā “na ca bhikkhave anuposathe uposatho kātabbo aññatra saṅghasāmaggiyā”ti (mahāva. 183) vuttattā anuposathepi vā kātuṃ na ca kappatīti attho.

431. Having committed an offense (āpannaāpattiṃ) (mahāva. 169; mahāva. aṭṭha. 169) without confessing (adesayitvāna) or saying, “Friend, I am doubtful about such-and-such an offense; when I am free from doubt, I will remedy that offense,” without revealing the doubt (vimatiṃ anāvikatvāna), and because it is stated, “Bhikkhus, the Uposatha must not be performed on a non-Uposatha day except for the sake of Saṅgha unity” (mahāva. 183), it is not permissible to perform it even on a non-Uposatha day, is the meaning.

431. Having not confessed an offense (āpanna) that one has committed (Mahāva. 169; Mahāva. Aṭṭha. 169), or having said, “I, venerable sir, am in doubt about an offense of such and such a name; when I am free from doubt, I will deal with that offense,” and not having revealed the doubt, or because it is said, “And, monks, the Uposatha should not be performed when there is no Uposatha, except for the harmony of the Saṅgha” (Mahāva. 183), it means that it is not allowable to do it even when there is not an Uposatha.

432. “Na ca bhikkhave tadahuposathe sabhikkhukā āvāsā abhikkhuko āvāso vā anāvāso vā gantabbo aññatra saṅghena aññatra antarāyā”ti (mahāva. 181) vuttattā “aṭṭhitoposathāvāsā”ti (mahāva. aṭṭha. 181) vuttaṃ. Na vaje na gacche. Adhiṭṭhātuṃ sīmameva vāti sace vihāre uposathaṃ karonti, uposathādhiṭṭhānatthaṃ sīmāpi nadīpi na gantabbā. Sace panettha koci bhikkhu hoti, tassa santikaṃ gantuṃ vaṭṭati. Vissaṭṭhauposathāpi āvāsā gantuṃ vaṭṭati, evaṃ gato adhiṭṭhātumpi labhatīti. Uposathavinicchayo.

432. Because it is stated, “Bhikkhus, on that Uposatha day, one must not go from a residence with bhikkhus to a residence without bhikkhus or a non-residence, except with the Saṅgha or except in case of an obstacle” (mahāva. 181), it is said “aṭṭhitoposathāvāsā” (mahāva. aṭṭha. 181). Na vaje na means he should not go. Adhiṭṭhātuṃ sīmameva vā means even if they perform the Uposatha in the monastery, neither the boundary (sīmā) nor the river should be gone to for the sake of resolving the Uposatha. But if there is a bhikkhu there, it is permissible to go to him. Even from a residence where the Uposatha has been relinquished, it is permissible to go, and one who goes thus may also resolve it, is the meaning. This is the determination of the Uposatha.

432. Because it has been said, “And, monks, on the Uposatha day, one should not go to residences with monks, or residences without monks, or non-residences, except with the Saṅgha, except in case of danger” (Mahāva. 181), it has been stated “from residences where the Uposatha has been established” (Mahāva. Aṭṭha. 181). One should not stay; one should not go. Or only to the boundary for establishing, If they perform the Uposatha in the monastery, one should not go even to the boundary, be it a river, in order to establish [the place for] the Uposatha. But if there is any monk there, it is proper to go to him. It is also proper to go to residences where the Uposatha has been released, and having gone thus, one may also establish [the Uposatha]. The determination of the Uposatha [is concluded].

45. Pavāraṇāniddesavaṇṇanā

45. Description of Pavāraṇā

45. Explanation of the Pavāraṇā Section

433. “Anujānāmi , bhikkhave, pañcannaṃ saṅghe pavāretu”nti (mahāva. 215) vuttattā “sesā saṅghappavāraṇā”ti (mahāva. 215 ādayo) vuttā.

433. Because it is stated, “I allow, bhikkhus, a Saṅgha of five to perform the Pavāraṇā” (mahāva. 215), it is said “sesā saṅghappavāraṇā” (“the rest is the Saṅgha Pavāraṇā”) (mahāva. 215 and following).

433. Because it has been said, “I allow you, monks, to invite [criticism] in the Saṅgha of five” (Mahāva. 215), it is stated “the remaining are the Saṅgha-invitation” (Mahāva. 215, etc.).

434. Ajja pavāraṇāti ettha (mahāva. 215 ādayo) pana cātuddasikāya pavāraṇāya “ajja pavāraṇā cātuddasī”ti pubbakiccaṃ kātabbaṃ, pannarasiyaṃ “ajja pavāraṇā pannarasī”ti.

434. Ajja pavāraṇā means here (mahāva. 215 and following), for the Pavāraṇā on the fourteenth, the preliminary task (pubbakicca) should be done with “Today is the Pavāraṇā, the fourteenth”; on the fifteenth, “Today is the Pavāraṇā, the fifteenth.”

434. But here (Mahāva. 215, etc.), concerning the Pavāraṇā today, in the case of the fourteenth-day Pavāraṇā, the preliminary duty should be done [saying], “Today is the fourteenth-day Pavāraṇā,” and on the fifteenth [day, saying], “Today is the fifteenth-day Pavāraṇā.”

437. Theresu ukkuṭikaṃ nisajja pavārentesu sayaṃ pana navo yāva pavāreti, tāva ukkuṭikova acchatūti attho. “Na bhikkhave theresu ukkuṭikaṃ nisinnesu pavārayamānesu āsanesu acchitabbaṃ. Yo accheyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, tadamantarā ukkuṭikaṃ nisīdituṃ, yāva pavāreti, pavāretvā āsane nisīditu”nti (mahāva. 211) hi vuttaṃ.

437. While the seniors squat (ukkuṭika) and perform the Pavāraṇā, a junior should remain squatting until he performs the Pavāraṇā, is the meaning. It is indeed stated, “Bhikkhus, while the seniors are squatting and performing the Pavāraṇā, one must not sit on seats. Whoever sits incurs an offense of wrongdoing (dukkaṭa). I allow, bhikkhus, to squat temporarily until one performs the Pavāraṇā, and after performing it, to sit on a seat” (mahāva. 211).

437. When the elders are inviting [criticism] sitting in the squatting position, he himself, if he is a junior, should remain squatting only as long as he is inviting. For it has been said, “Monks, while the elders are sitting in the squatting position and inviting, one should not remain on seats. Whoever remains [on a seat], there is an offense of wrong-doing. I allow you, monks, meanwhile, to sit squatting until one invites; having invited, one may sit on a seat” (Mahāva. 211).

440-2. Evaṃ tevācikappavāraṇaṃ dassetvā idāni dvevācikaekavācikasamānavassikappavāraṇāsu kattabbaṃ dassetuṃ “dānenā”tiādimāha. Tattha dānenāti dānena vā. Dhammasākacchāti iminā dhammakathāsuttasaṅgāyanāvinayavinicchayādayo gahitā. Dānena vā dhammasākacchāya vā kalahena vā rattiyā khepitabhāvato tevācikāya okāse asati dasavidhe vā antarāye anurūpato uttiṃ ṭhapetvā pavāreyyāti sambandho.

440-2. Having thus shown the three-word Pavāraṇā, now to show what is to be done in the two-word, one-word, and equal-rains Pavāraṇās, it begins with “dānenā” and so forth. Therein, dānenā means by giving or. Dhammasākacchā means by this are included discussions on Dhamma, recitation of suttas, Vinaya determinations, and so forth. Due to the night being spent with giving, discussion on Dhamma, or quarrels, when there is no opportunity for the three-word (Pavāraṇā), or in accordance with the ten kinds of obstacles, having placed the motion (ñatti) accordingly, one should perform the Pavāraṇā, is the connection.

440-2. Having thus shown the three-statement Pavāraṇā, now, in order to show what should be done in the two-statement, one-statement, and same-year Pavāraṇās, he says “by giving,” and so on. Here, by giving means by gift or. Dhamma discussion With this, such things as the Dhamma-talk, Sutta-recitation, and Vinaya-determination, etc. are included. Because the night has been spent by giving, or by Dhamma discussion, or by quarreling, if there is no opportunity for the three-statement [Pavāraṇā], or among the ten kinds of interruptions, one relates in accordance, sets up a resolution and invites; that is the connection.

Idāni yathānurūpato ñatti ṭhapitā, taṃ dassetuṃ “suṇātu me”tiādimāha. Yathāṭhapitañattiyāti ettha sabbasaṅgāhikāceñattiṭhapitā, tevācikadvevācikaekavācikānaṃ vasena pavāretabbaṃ, samānavassikappavāraṇāva ekā na vaṭṭati. Sace “saṅgho tevācikaṃ pavāreyyā”ti ṭhapitā, tevācikā eva vaṭṭati, dvevācikādayo na vaṭṭanti. “Dvevācikaṃ pavāreyyā”ti vutte dvevācikañca tevācikañca vaṭṭati, ekavācikasamānavassikā na vaṭṭanti. “Ekavācikaṃ pavāreyyā”ti vutte pana samānavassikaṃ ṭhapetvā sesā vaṭṭanti. “Samānavassika”nti pana vutte sabbaṃ vaṭṭatīti. Ādike cettha āhareti ettha pavāraṇāyapi pubbe uposathe vutte “yadi samā āgaccheyyu”ntiādike vāre āhareti attho.

Now, having placed the motion as appropriate, to show that, it begins with “suṇātu me” and so forth. Yathāṭhapitañattiyā means if a comprehensive motion is placed, one should perform the Pavāraṇā according to the three-word, two-word, or one-word forms; the equal-rains Pavāraṇā alone is not permissible. If “The Saṅgha should perform the three-word Pavāraṇā” is placed, only the three-word is permissible, not the two-word and so forth. If “two-word Pavāraṇā” is said, both the two-word and three-word are permissible, but the one-word and equal-rains are not. If “one-word Pavāraṇā” is said, except for the equal-rains, the rest are permissible. But if “equal-rains” is said, all are permissible. Ādike cettha āhare means here, in the Pavāraṇā as well, bring forward the cases like “if equal ones arrive” as stated earlier in the Uposatha, is the meaning.

Now, in order to show the resolution that has been set up as appropriate, he states “Let the venerable one listen to me,” and so forth. The resolution set, as here. If an all-inclusive resolution is made, one should invite with a three-statement, two-statement, or one-statement. The same-year Pavāraṇā, is not allowed. If the resolution is “May the Sangha make the three-statement invitation”, only the three-statement method is right; two-statement, etc. method are not right. When it’s resolved “May the Sangha make the two-statement”, both two-statement and three-statement methods are right, one-statement and same-year methods are not right. However, when it’s resolved “May the Sangha make the one-statement”, except the same-year invitation all others are right. When it’s resolved “same-year”, all are allowed. In the beginning here, it shall be delivered, Here, similar to Uposatha previously stated, in the instance such as, “If same monks would arrive,” should be delivered.

443. Idāni vattabbaṃ sandhāya “eva”nti vuttaṃ. Tivaggo ca catuvaggo ca ticatuvaggo.

443. Now, referring to what should be said, “eva” is stated. A group of three or four is ticatuvaggo.

443. Now, referring to what should be said, it is said “thus.” A group of three and a group of four are a group of three or four.

450. “Na bhikkhave sāpattikena pavāretabbaṃ. Yo pavāreyya, āpatti dukkaṭassā”ti (mahāva. 235) vuttattā sāpattikenapi vematikenapi pavāriyamāne āpattiṃ sarantenapi uposathe vuttanayena paṭipajjitabbaṃ. “Vagge samagge vaggoti-saññino vimatissa vā”tiādigāthāto paṭṭhāya yāva “antarāyaṃ va saṅghaṃ vā-dhiṭṭhātuṃ sīmameva vā”ti avasānagāthā, tāva sesā uposathe vuttā gāthāyoti adhippetā.

450. Because it is stated, “Bhikkhus, one with an offense must not perform the Pavāraṇā. Whoever performs it incurs an offense of wrongdoing (dukkaṭa)” (mahāva. 235), even one with an offense or in doubt, while performing the Pavāraṇā and recalling the offense, should proceed according to the method stated in the Uposatha. From the verse “In a divided or united group, perceiving it as divided, or in doubt” up to the concluding verse “an obstacle, the Saṅgha, or just the boundary,” the remaining verses stated in the Uposatha are intended.

450. Because it has been said, “Monks, one with an offense should not invite. Whoever invites, there is an offense of wrong-doing” (Mahāva. 235), even one with an offense, even one with doubt, when inviting, and even one remembering an offense, should proceed in the manner stated in the Uposatha. Beginning with the verses, “A group, a complete assembly, those perceiving a group as a group or those in doubt,” and so forth, up to the concluding verses, “Or danger, or the Saṅgha, or only to the boundary for establishing,” the remaining verses are the verses stated in the Uposatha; this is the intended meaning.

451. Pavārite cāti (mahāva. 213 ādayo) paṭhamapavāraṇāya saṅghamhi pavāriteti adhippāyo. Ettha avutthoti pacchimikāya upagato apariniṭṭhitattā “avuttho”ti vuccati.

451. Pavārite cā means (mahāva. 213 and following) when the Saṅgha has performed the Pavāraṇā at the first Pavāraṇā, is the intent. Here, avuttho means one who has approached the latter (rains) and is not yet completed, thus called “not having completed the rains.”

451. Pavārite cāti (mahāva. 213 ādayo) means when the Sangha is invited with the first invitation. Here, avutthoti, because he entered the last [residence] and it is not finished, it is called “avuttho”.

452. Cātumāsinīti kattikapuṇṇamī. Ettha vutthavassā nāma pacchimikāya upagatā. Pavāraṇāvinicchayo.

452. Cātumāsinī means the full moon of Kattika. Here, vutthavassā means those who have approached the latter (rains). This is the determination of the Pavāraṇā.

452. Cātumāsinīti means the full moon of Kattika. Here, vutthavassā names those who has entered last [residence]. The determination of Pavāraṇā.

46. Saṃvaraniddesavaṇṇanā

46. Description of Restraint

46. The Explanation of the Saṃvara Section

453. Cakkhusotādibhedehīti (dī. ni. 1.213, 454; ma. ni. 1.411; a. ni. 4.198; dha. sa. 1352-1354; mahāni. 196) cakkhusotaghānajivhākāyamanasaṅkhātehi chahi indriyehīti attho. Rūpasaddādigocareti rūpasaddagandharasaphoṭṭhabbadhammasaṅkhātesu chasu gocaresūti attho. Ettha pana hatthapādahasitakathitavilokitādibhedaṃ subhākāraṃ gahetvā ayoniso manasi karontassa abhijjhā uppajjati. “Anatthaṃ me acari, carati, carissatī”tiādinā (pari. aṭṭha. 329) nayena paṭighanimittaṃ gahetvā ayoniso manasi karontassa byāpādo uppajjati. Ettha pana itthipurisanimittaṃ vā subhanimittādikaṃ kilesavatthubhūtaṃ nimittaṃ aggaṇhitvā diṭṭhe diṭṭhamattādinā paṭipajjitvā asubhanimitte yoniso manasikāraṃ bahulīkarontassa abhijjhāya pahānaṃ hoti. “Anatthaṃ me acari, taṃ kutettha labbhā”tiādinā vā mettābhāvanādivasena vā yoniso manasi karontassa byāpādappahānaṃ hoti. Evamidaṃ saṅkhepato rūpādīsu kilesānubandhanimittādiggāhaparivajjanalakkhaṇaṃ indriyasaṃvarasīlanti veditabbaṃ.

453. Cakkhusotādibhedehī means (dī. ni. 1.213, 454; ma. ni. 1.411; a. ni. 4.198; dha. sa. 1352-1354; mahāni. 196) with the six faculties known as eye, ear, nose, tongue, body, and mind, is the meaning. Rūpasaddādigocare means in the six fields known as form, sound, smell, taste, touch, and mental objects, is the meaning. Here, for one who unwisely attends by taking up the beautiful aspects such as hands, feet, laughter, speech, or glances, covetousness (abhijjhā) arises. For one who unwisely attends by taking up the sign of resentment (paṭighanimitta) in the manner of “He harmed me, he harms me, he will harm me” (pari. aṭṭha. 329), ill-will (byāpāda) arises. Here, however, by not taking up the signs of men or women, or beautiful signs and the like that are objects of defilement, and by practicing with “mere seeing in what is seen” and so forth, and frequently attending wisely to the sign of the unattractive (asubhanimitta), there is abandonment of covetousness. By wisely attending with “He harmed me, but what can be done about it here?” or through the development of loving-kindness (mettābhāvanā) and so forth, there is abandonment of ill-will. Thus, in brief, this restraint of the faculties (indriyasaṃvarasīla) is to be understood as characterized by avoiding the grasping of signs and the like associated with defilements in forms and so forth.

453. Cakkhusotādibhedehīti (dī. ni. 1.213, 454; ma. ni. 1.411; a. ni. 4.198; dha. sa. 1352-1354; mahāni. 196) means the six sense organs, namely eye, ear, nose, tongue, body, and mind. Rūpasaddādigocareti means the six sense objects, namely visible forms, sounds, smells, tastes, tangibles and mental objects. Here, when one takes the pleasant forms of the hand, feet, laughter, speech, looking, and so on, and gives unwise attention, lust arises. When one takes an object which is cause of aversion, with unwise attention, thoughts such as, ‘He has done harm to me, he is doing harm to me, he will do harm to me,’ (pari. aṭṭha. 329) and so on, aversion arises. Here, without taking hold of the sign of a woman, a man or other forms which are sign of pleasant, that become objects of defilement, but following the practice, seeing just what is seen, and so on, by increasing the wise attention to the unpleasant, there is the abandonment of lust. And by wise attention such as, ‘He has done harm to me, but what can I do about it?’, or by the development of loving-kindness and so on, there is the abandonment of aversion. Thus, this in short, should be known as restraint of sense faculties (indriyasaṃvarasīla), which is characterized by avoiding the taking of the sign that leads to the connection with the defilements in visible forms and so on.

“Whatever streams (sotāni) there are in the world; (Ajita, said the Blessed One,)

Vuttattā “satimā sampajāno vā”ti vuttaṃ. Ettha pana catubbidhaṃ sampajaññaṃ sātthakasappāyagocaraasammohavasena. Saṃvaravinicchayo.

Because it is stated, “satimā sampajāno vā” (“mindful and fully aware”) is said. Here, full awareness (sampajañña) is fourfold: in terms of purpose, suitability, domain, and non-delusion. This is the determination of restraint.

Because it is said, “satimā sampajāno vā”ti was said. Here, fourfold clear comprehension is through purpose, suitability, resort, and non-delusion. The determination of Restraint.

47. Suddhiniddesavaṇṇanā

47. Description of Purity

47. The Explanation of the Suddhi Section

455. Desanā saṃvaro eṭṭhi, paccavekkhaṇa bhedatoti (pārā. aṭṭha. 2.585; visuddhi. 1.19) desanāsuddhi saṃvarasuddhi pariyeṭṭhisuddhi paccavekkhaṇasuddhīti evaṃ catubbidhā suddhīti attho. Idāni tāhi suddhīhi visujjhanake dassetuṃ “pātimokkhasaṃvarasammata”ntiādimāha.

455. Desanā saṃvaro eṭṭhi, paccavekkhaṇa bhedato means (pārā. aṭṭha. 2.585; visuddhi. 1.19) purity of confession (desanāsuddhi), purity of restraint (saṃvarasuddhi), purity of pursuit (pariyeṭṭhisuddhi), and purity of reflection (paccavekkhaṇasuddhi)—thus purity is fourfold, is the meaning. Now, to show those purified by these purities, it begins with “pātimokkhasaṃvarasammata” and so forth.

455. Desanā saṃvaro eṭṭhi, paccavekkhaṇa bhedatoti (pārā. aṭṭha. 2.585; visuddhi. 1.19) means there are four kinds of purification: purification by confession, purification by restraint, purification by searching, purification by reflection. Now, to show purification by those purifications, he says, “pātimokkhasaṃvarasammata”nti, and so on.

456. “Puna evaṃ na karissa”nti cittādhiṭṭhānasaṃvarā yasmā sujjhati indriyasaṃvaro, tasmā indriyasaṃvaro “saṃvarasuddhī”ti vuttoti sambandho.

456. Since the restraint of the faculties (indriyasaṃvaro) is purified by the mental resolution (cittādhiṭṭhāna), “I will not do so again,” therefore the restraint of the faculties is called “saṃvarasuddhi” (purity of restraint), is the connection.

456. Because, by the restraint of the mind determination ‘I will not do this again’, and restraint of the sense-faculties are purified, therefore, the restraint of sense-faculties is called “saṃvarasuddhī”ti, that is the connection.

457. Pahāyānesananti anesanaṃ pahāya dhammena uppādentassa paccayeti pāṭhaseso.

457. Pahāyānesana means having abandoned improper pursuit (anesana), with requisites obtained righteously, is the remainder of the text.

457. Pahāyānesananti, giving up improper search, requisites for him who produces through the Dhamma, is the rest of the reading.

458. “Paṭisaṅkhā yoniso cīvaraṃ paṭisevāmi…pe… uppannānaṃ veyyābādhikānaṃ…pe… paramatāyā”ti (ma. ni. 1.23; a. ni. 6.58) ca evaṃ catūsupi paccayesu yathāvuttapaccavekkhaṇasujjhanāti attho. Ettha pana duvidhaṃ paccavekkhaṇaṃ paṭilābhakāle ca paribhogakāle ca. Paṭilābhakāle hi dhātuvasena vā paṭikkūlavasena vā paccavekkhitvā ṭhapitacīvarādīni tato uttari paribhuñjantassa anavajjova paribhogo, paribhogakālepi. Suddhivinicchayo.

458. “Having reflected wisely, I use the robe… up to… for the sake of arisen physical ailments… up to… for the highest goal” (ma. ni. 1.23; a. ni. 6.58), and thus purification through reflection as stated in all four requisites, is the meaning. Here, reflection (paccavekkhaṇa) is twofold: at the time of receiving and at the time of use. At the time of receiving, having reflected in terms of elements or repulsiveness, the use of robes and so forth placed aside is blameless for one using them further; so too at the time of use. This is the determination of purity.

458. ‘Reflecting wisely, I use the robe…for… arisen painful feeling…for…the highest’ (ma. ni. 1.23; a. ni. 6.58), and thus, in the four requisites, purification by reflection as previously stated. Here, there are two types of reflection: at the time of receiving and at the time of using. When receiving, having reflected on the elements or on repulsiveness, robes and other things stored, when using them later, the use is blameless, and also at the time of use. The determination of Purification.

48. Santosaniddesavaṇṇanā

48. Description of Contentment

48. The Explanation of the Santosa Section

459. “Cattārimāni , bhikkhave, appāni ceva sulabhāni ca, tāni ca anavajjāni. Katamāni cattāri? Paṃsukūlaṃ, bhikkhave, cīvarānaṃ appañca sulabhañca, tañca anavajjaṃ. Piṇḍiyālopo, bhikkhave, bhojanānaṃ appañca sulabhañca, tañca anavajjaṃ. Rukkhamūlaṃ , bhikkhave, senāsanānaṃ appañca sulabhañca, tañca anavajjaṃ. Pūtimuttabhesajjaṃ, bhikkhave, bhesajjānaṃ appañca sulabhañca, tañca anavajjaṃ. Imāni kho, bhikkhave, cattāri appāni ceva sulabhāni ca, tāni ca anavajjānī”ti (a. ni. 4.27; itivu. 101) vacanato “appenā”tiādi vuttaṃ.

459. “These four things, bhikkhave, are few, easily obtained, and blameless. What four? The robe of rags, bhikkhave, among robes, is few, easily obtained, and blameless. Almsfood, bhikkhave, among foods, is few, easily obtained, and blameless. The root of a tree, bhikkhave, among lodgings, is few, easily obtained, and blameless. Fermented urine as medicine, bhikkhave, among medicines, is few, easily obtained, and blameless. These four things, bhikkhave, are indeed few, easily obtained, and blameless,” thus it is said (a. ni. 4.27; itivu. 101), and hence terms like ‘appena’ (few) and so forth are stated.

459. “Monks, there are these four things that are minimal, easily obtainable, and faultless. What four? Monks, in terms of robes, a robe made of discarded cloth is minimal, easily obtainable, and faultless. Monks, in terms of food, almsfood is minimal, easily obtainable, and faultless. Monks, in terms of lodging, the root of a tree is minimal, easily obtainable, and faultless. Monks, in terms of medicine, fermented urine medicine is minimal, easily obtainable, and faultless. These, monks, are the four things that are minimal, easily obtainable, and faultless” (A.N. 4.27; Itv. 101) - because of this statement, it is said “with little” and so forth.

Santuṭṭhoti ettha yathālābhayathābalayathāsāruppasantosānaṃ vasena ekekasmiṃ paccaye tayo tayo katvā catūsu paccayesu dvādasa santosā honti. Mattaññūti ettha (ma. ni. aṭṭha. 1.422; saṃ. ni. aṭṭha. 3.4.239; a. ni. aṭṭha. 2.3.16; itivu. aṭṭha. 28; dha. sa. aṭṭha. 124-134) cattāro mattā pariyesanamattā paṭiggahaṇamattā paribhogamattā vissajjanamattāti. Itarītarena yāpento subharo nāma. Santosavinicchayo.

Santuṭṭho (contented): Here, with respect to each requisite—according to satisfaction with what is obtained, what is within one’s strength, and what is suitable—there are three types of contentment for each, making twelve types of contentment across the four requisites. Mattaññū (moderate): Here (ma. ni. aṭṭha. 1.422; saṃ. ni. aṭṭha. 3.4.239; a. ni. aṭṭha. 2.3.16; itivu. aṭṭha. 28; dha. sa. aṭṭha. 124-134), there are four kinds of moderation: moderation in seeking, moderation in receiving, moderation in using, and moderation in relinquishing. One who sustains oneself with these in turn is called subharo (easily supported). This is the determination of contentment.

Herein, content (santuṭṭha), regarding contentment with what is obtained, with one’s strength, and with what is suitable, there are three types for each requisite, making twelve types of contentment for the four requisites. Knowing moderation (mattaññū), here (M.N.A. 1.422; S.N.A. 3.4.239; A.N.A. 2.3.16; Itv.A. 28; Dhs.A. 124-134) there are four moderations: moderation in seeking, moderation in accepting, moderation in using, and moderation in discarding. One who maintains oneself with whatever comes along is called easy to support (subharo). The determination of contentment.

49. Caturārakkhaniddesavaṇṇanā

49. Explanation of the Designation of the Four Protections

49. Explanation of the Exposition of the Four Protections

461-2. Asubhanti asubhabhāvanā. Ime cattāro caturārakkhā nāmāti adhippāyo. Idāni te dassetuṃ “ārakattādinā”tiādimāha. Ārakattādināti ettha ārakattā, arīnaṃ arānañca hatattā, paccayādīnaṃ arahattā, pāpakaraṇe rahābhāvāti imehi tāva catūhi kāraṇehi so bhagavā arahanti anussaritabboti attho. Vuttañhetaṃ –

461-2. Asubha: This refers to the meditation on the impure. The intention is that these four are called the four protections. Now, to show them, it begins with ‘ārakattādinā’ and so forth. Ārakattādinā: Here, due to being far removed, due to the destruction of enemies and foes, due to worthiness of requisites and so forth, and due to the absence of secrecy in doing evil—these four reasons indicate that the Blessed One is an arahant and should be recollected as such. It is said:

461-2. Foulness (asubha) means the contemplation of foulness. These four are called the four protections – that is the meaning. Now, to show them, he says “because of being distant,” and so forth. Herein, because of being distant (ārakattādinā): because of being distant, because of having destroyed enemies (arīnaṃ) and spokes (arānaṃ), because of being worthy (arahattā) of requisites and other things, and because of the absence of secrecy in doing evil – for these four reasons, that Blessed One should be recollected as ‘Arahant’ (worthy) – that is the meaning. It has been said:

“Being far removed and having destroyed the enemies of defilements, that sage;

“Because he is distant, and because he has destroyed, the sage, the enemies of defilements;

He has destroyed the spokes of the wheel of existence, and is worthy of requisites and other things;

Na raho karoti pāpāni, arahaṃ tena vuccatī”ti. (pārā. aṭṭha. 1.1; visuddhi. 1.130);

He does not commit evil in secret, thus he is called an arahant.” (pārā. aṭṭha. 1.1; visuddhi. 1.130);

He does no evil in secret, therefore he is called Arahant.” (Pārā. Aṭṭha. 1.1; Vism. 1.130);

Bhagavā pana sabbakilesehi suvidūravidūre ṭhito maggena savāsanakilesānaṃ hatattā, tasmā “ārakattā araha”nti vutto. Vuttañhetaṃ –

Moreover, the Blessed One stands utterly distant from all defilements, having destroyed them along with their tendencies through the path, hence he is called “an arahant due to being far removed.” It is said:

But the Blessed One, being situated far, far away from all defilements, has destroyed the defilements, along with their tendencies, by means of the path; therefore, he is called “Arahant because of being distant.” It has been said:

Bhagavatā pana sabbakilesārayo hatā, tasmā “arīnaṃ hatattāpi araha”nti vutto. Vuttañhetaṃ –

The Blessed One has destroyed all enemies in the form of defilements, hence he is also called “an arahant due to the destruction of enemies.” It is said:

But all the enemies of defilements have been destroyed by the Blessed One; therefore he is also called “Arahant because of having destroyed the enemies.” It has been said:

By the Lord with the sword of wisdom, therefore he is considered an arahant.” (visuddhi. 1.126);

Have been destroyed by the protector with the weapon of wisdom, therefore he is also considered ‘Arahaṃ’.” (Vism. 1.126);

Yaṃ panetaṃ avijjābhavataṇhāmayanābhipuññābhisaṅkhāraapuññābhisaṅkhāraāneñjābhisaṅkhārāraṃ jarāmaraṇanemi “āsavasamudayā avijjāsamudayo”ti (ma. ni. 1.103) vacanato āsavasamudayamayena akkhena vijjhitvā tibhavarathe yojitaṃ anādikālappavattaṃ saṃsāracakkaṃ, tassa bhagavato bodhirukkhamūle sammappadhānavīriyapādehi catupārisuddhisīlapathaviyaṃ patiṭṭhāya saddhāhatthena kammakkhayakarañāṇapharasuṃ gahetvā sabbe arā hatā. Tasmā “arānaṃ hatattā araha”nti vutto. Vuttañhetaṃ –

Furthermore, that wheel of saṃsāra—made of ignorance, craving for becoming, formations of merit, demerit, and imperturbability, with old age and death as its rim—which has been turning since beginningless time and is pierced by the axle of the origin of taints, as stated, “From the origin of taints arises the origin of ignorance” (ma. ni. 1.103), was struck by the Blessed One at the root of the Bodhi tree. Standing on the ground of the fourfold pure virtue, with the effort of right exertion and the strength of his feet, taking the axe of knowledge that ends action with the hand of faith, he destroyed all foes. Thus, he is called “an arahant due to the destruction of foes.” It is said:

Now, this wheel of existence (saṃsāracakkaṃ) – whose nave is made of ignorance and craving for existence, whose spokes are meritorious, demeritorious, and imperturbable formations, whose rim is decay and death – is connected, according to the statement “with the arising of influxes (āsava) there is the arising of ignorance” (M.N. 1.103), through the axle made of the arising of influxes, to the chariot of the three planes of existence, operating since beginningless time. Of that [wheel], all the spokes (arā) were destroyed by the Blessed One, at the foot of the Bodhi tree, having taken hold of the axe of knowledge that destroys kamma with the hand of faith, having stood on the ground of the fourfold purity of virtue with the feet of the energy of right exertion. Therefore, he is called “Arahant because of having destroyed the spokes.” It has been said:

“Since the spokes of the wheel of saṃsāra have been destroyed by the sword of knowledge;

By the Lord of the world, therefore he is called an arahant.” (visuddhi. 1.128);

Have been destroyed with the sword of knowledge by the Lord of the World, therefore he is called Arahant.” (Vism. 1.128);

Aggadakkhiṇeyyattā cīvarādīnaṃ paccayānaṃ uttamapūjāya ca yutto bhagavā, tasmā “paccayādīnaṃ arahattā ca araha”nti vuccati. Vuttañhetaṃ –

Being worthy of the highest offerings, such as robes and other requisites, and connected with supreme reverence, the Blessed One is thus called “an arahant due to worthiness of requisites and more.” It is said:

And because he is the foremost recipient of offerings, the Blessed One is worthy of the highest worship of requisites such as robes and so forth; therefore, he is called “Arahant because of being worthy of requisites and other things.” It has been said:

Yathā loke keci paṇḍitamānino asilokabhayena raho pāpāni karonti, tathā bhagavā kadācipi na karoti, tasmā “pāpakaraṇe rahābhāvā ca araha”nti vuccati. Vuttañhetaṃ –

Just as some in the world who consider themselves wise commit evil in secret out of fear of public censure, the Blessed One never does so at any time, hence he is called “an arahant due to the absence of secrecy in doing evil.” It is said:

Just as some in the world, considering themselves wise, do evil in secret out of fear of bad reputation, so the Blessed One never does; therefore, he is called “Arahant because of the absence of secrecy in doing evil.” It has been said:

Due to the absence of secrecy, he is renowned as an arahant.” (visuddhi. 1.130) –

Thus, one should cultivate the understanding that he is an arahant due to being far removed and so forth.

Therefore, because of the absence of secrecy, he is renowned as Arahant.” (Vism. 1.130) – Thus, by means of being distant and so on, one should develop [the recollection of] ‘Arahant’.

Sammā sāmañca sabbadhammānaṃ buddhattā pana sammāsambuddho. Sammāti ñāyeneva, abhiññeyye dhamme abhiññeyyato pariññeyye dhamme pariññeyyato pahātabbe dhamme pahātabbato sacchikātabbe dhamme sacchikātabbato bhāvetabbe dhamme bhāvetabbato evāti attho. Sāmañcāti attanāva. Vuttañhetaṃ –

He is perfectly self-enlightened (sammāsambuddho) because he has fully and personally understood all phenomena. Sammā: By the right method—knowing thoroughly what should be thoroughly known, comprehending what should be comprehended, abandoning what should be abandoned, realizing what should be realized, and cultivating what should be cultivated—this is the meaning. Sāmañca: By himself. It is said:

Because he has understood all phenomena correctly and by himself, he is a Sammāsambuddha. Sammā means rightly, thus: understanding the phenomena to be directly known as they are, understanding the phenomena to be fully understood as they are, understanding the phenomena to be abandoned as they are, understanding the phenomena to be directly realized as they are, and understanding the phenomena to be developed as they are. Sāmañcāti means by himself. This was said:

“What should be thoroughly known has been thoroughly known, what should be cultivated has been cultivated;

“What should be directly known, I have directly known; what should be developed, I have developed;

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇā”ti. (ma. ni. 2.399; su. ni. 563);

What should be abandoned has been abandoned by me, therefore I am a Buddha, O brahmins.” (ma. ni. 2.399; su. ni. 563);

What should be abandoned, I have abandoned; therefore, brahmin, I am a Buddha.” (ma. ni. 2.399; su. ni. 563);

“Itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthādevamanussānaṃ buddho bhagavā”ti evaṃ vutte navabhede bhagavato guṇe yā punappunaṃ uppajjanato satiyeva anussati, pavattitabbaṭṭhānamhiyeva vā pavattattā saddhāpabbajitassa kulaputtassa anurūpā satīti anussati, buddhaṃ ārabbha uppannā anussati buddhānussati, yā evaṃ navavidhena pavattā sati , sā buddhānussati nāmāti attho. Sabbākārena pana ācariyena buddhaghosena buddhānussati visuddhimagge (visuddhi. 1.123 ādayo) vuttā, atthikena pana tato paccāsīsitabbā.

“Thus he is the Blessed One: an arahant, perfectly self-enlightened, endowed with knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, awakened, Blessed One”—when this is said, the recollection (anussati) arises repeatedly from the ninefold qualities of the Blessed One. It is simply mindfulness (sati), or because it operates in a manner suitable for a faithful son of good family who has gone forth, it is mindfulness (anussati). The recollection arising with reference to the Buddha is buddhānussati. This mindfulness, operating in these nine ways, is called buddhānussati—this is the meaning. Moreover, the teacher Buddhaghosa has fully explained buddhānussati in the Visuddhimagga (visuddhi. 1.123 onwards), and those who desire it should refer to it there.

“Thus indeed is the Blessed One, accomplished, a Sammāsambuddha, perfect in true knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, Buddha, the Blessed One.” As it has been said, in these nine kinds of qualities of the Blessed One, whatever recollection arises again and again, because of this very presence of mindfulness, that is recollection, or because it occurs exactly in the state that should be developed, it is a recollection that is appropriate for a son of a good family who has gone forth out of faith; recollection that has arisen with the Buddha as its object is buddhānussati, whichever mindfulness occurs in these nine ways, that is called buddhānussati. But in all aspects, buddhānussati has been explained by the teacher Buddhaghosa in the Visuddhimagga (visuddhi. 1.123 ff.), and one who is in need should learn it from there.

463-4. Caturārakkhāya sāyaṃpātaṃ bhāvetabbattā mettābhāvanaṃ dassentena therena sabbatthakakammaṭṭhānabhāvanāvasena dassitāti veditabbā. Itarathā “attānaṃ upamaṃ katvā, na haneyya na ghātaye”ti (dha. pa. 129-130) vacanato sabbapaṭhamaṃ “ahaṃ sukhito homi, avero”tiādinā nayena bhāvetvāva attani cittaṃ niparibandhamānaṃ katvā pacchā ācariyupajjhāyādīsu kamena bhāvetabbā. Attani pana appanā na hoti. Gocaragāmamhi issare janeti sambandho. Tatthāti (pārā. aṭṭha. 2.165) gocaragāme. Sīmaṭṭhasaṅghato paṭṭhāya paricchijja paricchijjāti attho. Evaṃ mettaṃ bhāvento bhikkhusaṅghe mettāya sahavāsīnaṃ muducittaṃ janeti, athassa sukhasaṃvāsatā hoti. Sīmaṭṭhakadevatāsu mettāya mudukatacittāhi devatāhi dhammikāya rakkhāya susaṃvihitarakkho hoti. Gocaragāmamhi issarajane mettāya mudukatacittasantānehi issarehi dhammikāya rakkhāya surakkhitaparikkhāro hoti. Tattha manusse mettāya pasāditacittehi tehi aparibhūto hutvā vicarati. Sabbasattesu mettāya sabbattha appaṭihatacāro hoti.

463-4. Since the four protections should be cultivated morning and evening, the elder indicates the meditation on loving-kindness (mettābhāvana), showing it as a universal meditation object (kammaṭṭhāna). Otherwise, as stated, “Making oneself the example, one should neither harm nor cause harm” (dha. pa. 129-130), one should first cultivate it toward oneself with the method, “May I be happy, free from enmity,” and so forth, making the mind firmly established in oneself, and then gradually extend it to teachers, preceptors, and others. However, absorption (appanā) does not occur toward oneself. There is a connection with the lord in the village of one’s range. Tattha (pārā. aṭṭha. 2.165): In the village of one’s range. It means paricchijja paricchijja (delimiting, delimiting) starting from the community within the boundary (sīmaṭṭhasaṅgha). Thus, a bhikkhu cultivating loving-kindness generates a gentle mind in co-residents within the monastic community, resulting in pleasant cohabitation. By cultivating loving-kindness toward the deities within the boundary, the deities, with softened minds, provide lawful protection, ensuring well-arranged safety. By cultivating loving-kindness toward the lord in the village of one’s range, the lord, with a softened and peaceful mind, provides lawful protection, ensuring well-secured possessions. By cultivating loving-kindness toward the people there, being unopposed by them due to their pleased minds, one moves freely. With loving-kindness toward all beings, one travels everywhere without obstruction.

463-4. The elder, showing mettā meditation as it must be developed morning and evening for the four protections, it must be understood that it has been shown by him as based on the meditation subject that is useful for all purposes. Otherwise, as per the passage, “Taking oneself as an example, one should neither kill nor cause to kill” (dha. pa. 129-130), one should first meditate, “May I be happy, free from enmity,” etc., making one’s mind free from attachment, then gradually meditate it upon the teachers and preceptors, etc. But absorption does not arise in oneself. Connection produces dominance in the village of resort. Tatthāti (pārā. aṭṭha. 2.165) means in that village of resort. The meaning is delimiting and delimiting, beginning from the Sangha residing within the boundary. Thus, the monk who is developing mettā generates a gentle mind in the community of monks who dwell together with mettā; then he has a happy co-residence. With mettā toward the deities residing within the boundary, by having deities with gentle minds, he is well-provided with protection through the rightful protection of the deities. With mettā towards the dominant people in the village of resort, by those dominant people who possess minds made gentle, he is well-protected with a rightful protection. With mettā towards the humans there, having made their minds pleased, he dwells not despised by them. With mettā towards all beings, his movement is unimpeded everywhere.

465-6. Vaṇṇato ca saṇṭhānato ca okāsato ca disato ca paricchedato ca kesādikoṭṭhāse vavatthapetvāti sambandho. Ettha vaṇṇatoti (visuddhi. 1.110) kesādīnaṃ vaṇṇato. Saṇṭhānatoti tesaṃyeva saṇṭhānato. Okāsatoti “ayaṃ koṭṭhāso imasmiṃ nāma okāse patiṭṭhito”ti evaṃ tassa tassa okāsato. Disatoti imasmiṃ sarīre nābhito uddhaṃ uparimā disā, adho heṭṭhimā disā, tasmā “ayaṃ koṭṭhāso imissā nāma disāyā”ti disā vavatthapetabbā. Paricchedatoti sabhāgaparicchedato visabhāgaparicchedatoti dve paricchedā. Tattha “ayaṃ koṭṭhāso heṭṭhā ca upari ca tiriyañca iminā nāma paricchedo”ti evaṃ sabhāgaparicchedo veditabbo. “Kesā na lomā, lomā na kesā”ti evaṃ amissakavasena visabhāgaparicchedo.

465-6. The connection is: determining (vavatthapetvā) the parts such as hair and so forth by color (vaṇṇa), shape (saṇṭhāna), location (okāsa), direction (disa), and boundary (pariccheda). Here, vaṇṇato (visuddhi. 1.110): By the color of hair and so forth. Saṇṭhānato: By their shape. Okāsato: “This part is established in this particular location,” thus by the location of each. Disato: In this body, above the navel is the upper direction, below is the lower direction, so “this part is in this particular direction”—directions should be determined. Paricchedato: There are two boundaries—homogeneous boundary (sabhāgapariccheda) and heterogeneous boundary (visabhāgapariccheda). Herein, “this part is bounded below, above, and across by this boundary” is to be understood as the homogeneous boundary. “Hair is not body hair, body hair is not hair” and so forth, by way of non-mixing, is the heterogeneous boundary.

465-6. The connection is that one should determine the parts, such as hair, etc., with respect to color, shape, location, direction, and delimitation. Herein, vaṇṇatoti (visuddhi. 1.110) means with respect to the color of the hair, etc. Saṇṭhānatoti means with respect to the shape of those same. Okāsatoti means with respect to the location of each, like “This part is situated in such and such a location.” Disatoti, in this body, above the navel is the upper direction, below is the lower direction, therefore, “This part is in such and such a direction,” thus one must determine direction. Paricchedatoti means there are two delimitation: delimitation of the similar, and delimitation of the dissimilar. Therein, “This part is delimited below, above, and across by such and such” – thus, one must understand delimitation of the similar. “Hair is not body hair, body hair is not head hair” – thus, in an unmixed way, is delimitation of the dissimilar.

Evaṃ pañcahi ākārehi vavatthānākāraṃ dassetvā idāni manasi karontena evaṃ manasi kātabbanti taṃ dassetuṃ “anupubbato”tiādimāha. Tattha anupubbatoti sajjhāyakaraṇakālato paṭṭhāya “kesā nakhā”ti evaṃ ekantarikāya vā “lomā kesā”ti evaṃ uppaṭipāṭiyā vā na manasi kātabbaṃ, atha kho “kesā lomā”tiādinā nayena anupaṭipāṭiyā manasi kātabbaṃ, anupaṭipāṭiyā manasi karontenāpi nātisīghaṃ nātisaṇikaṃ manasi kātabbaṃ, bahiddhā puthuttārammaṇe cetaso vikkhepo paṭibāhitabbo. “Paṇṇattiṃ samatikkamma, muñcantassānupubbato”ti pāṭho gahetabbo. Evañhi sati bhāvanākkamena attho suviññeyyo hoti. “Kesā lomā”tiādipaññattiṃ amanasikatvā paṭikkūlabhāvena evaṃ cittaṃ ṭhapetabbaṃ. Muñcantassānupubbatoti yo yo koṭṭhāso āpāthaṃ nāgacchati, taṃ taṃ anupubbato muñcantassāti attho.

Having shown the manner of determination in these five aspects, now, to indicate how one should attend to it, it begins with ‘anupubbato’ and so forth. Herein, anupubbato: Starting from the time of recitation, one should not attend to it alternately as “hair, nails” or in reverse order as “body hair, hair,” but rather in proper sequence as “hair, body hair” and so forth. Even when attending in proper sequence, it should not be done too quickly or too slowly, and distraction of the mind toward diverse external objects should be prevented. The reading “Paṇṇattiṃ samatikkamma, muñcantassānupubbato” should be adopted. For in this way, the meaning becomes easily comprehensible through the sequence of cultivation. Without attending to the designation “hair, body hair” and so forth, one should place the mind on their repulsiveness. Muñcantassānupubbato: Releasing each part in sequence as it comes into awareness—this is the meaning.

Having thus shown the method of classification in five ways, he now says “anupubbato” (in due order) etc., to show that, when one is reflecting, one should reflect in this way. Herein, “anupubbato” means that one should not reflect starting from the time of recitation, either by alternating, such as “head hairs, nails,” or in reverse order, such as “body hairs, head hairs.” Rather, one should reflect in forward order following the method of “head hairs, body hairs,” etc. Even reflecting in due order, one should do it neither too quickly nor too slowly; distraction of the mind towards external, scattered objects must be prevented. The reading, “Paṇṇattiṃ samatikkamma, muñcantassānupubbato,” should be adopted. For in this way the meaning is easily understood in the sequence of meditation. Without reflecting on the concept, such as “head hairs, body hairs,” etc. one should establish the mind in this way regarding them as repulsive. Muñcantassānupubbato means that whatever part does not come into the range of reflection, one should successively move along that.

467. Idāni yathā paṭikkūlamanasikāro kātabbo, taṃ dassetuṃ “vaṇṇaāsayasaṇṭhānā”tiādimāha. Etehi vaṇṇādīhi koṭṭhāsehi paṭikkūlāti bhāvanāti sambandho. Ettha (vibha. aṭṭha. 356; visuddhi. 1.178) kesā tāva vaṇṇatopi paṭikkūlā. Tathā hi yāgubhattādīsu kesavaṇṇaṃ kiñci disvā jigucchanti. Saṇṭhānatopi paṭikkūlā. Tathā hi rattiṃ bhuñjantā kesasaṇṭhānaṃ makacivākādikaṃ chupitvā jigucchanti. Telamakkhanādivirahitānañca aggimhi pakkhittānañca gandho ativiya paṭikkūloti gandhatopi paṭikkūlā. Asuciṭṭhāne jātasūpeyyapaṇṇaṃ viya pubbalohitamuttakarīsapittasemhādinissandena jātattā āsayatopi paṭikkūlā. Gūtharāsimhi uṭṭhitakaṇṇikaṃ viya ekatiṃsakoṭṭhāsarāsimhi jātattā okāsatopi paṭikkūlā. Uddhumātakaṃ vinīlakaṃ vipubbakaṃ vicchiddakaṃ vikkhāyitakaṃ vikkhittakaṃ hatavikkhittakaṃ lohitakaṃ puḷavakaṃ aṭṭhikanti imesu uddhumātakādīsu vatthūsu asubhākāraṃ gahetvā pavattā bhāvanā vā asubhaṃ nāmāti attho.

467. Now, to show how attention to repulsiveness should be practiced, it begins with ‘vaṇṇaāsayasaṇṭhānā’ and so forth. The connection is: one cultivates the understanding that these parts are repulsive due to their color and so forth. Herein (vibha. aṭṭha. 356; visuddhi. 1.178), hair, for instance, is repulsive even by color. Indeed, seeing something resembling the color of hair in porridge or rice causes disgust. It is also repulsive by shape. For example, at night, while eating, touching something shaped like hair, such as a spider’s web, causes disgust. The smell of hair devoid of oil or when thrown into a fire is extremely repulsive, thus it is repulsive by smell. Due to arising from an impure place, like a leaf growing in a sewer with pus, blood, urine, excrement, phlegm, and so forth, it is repulsive by origin (āsaya). Like a mushroom rising from a dung heap, it is repulsive by location (okāsa), arising amidst the mass of the thirty-one parts. The cultivation that takes the aspect of impurity from objects such as the bloated (uddhumātaka), the discolored (vinīlaka), the festering (vipubbaka), the split (vicchiddaka), the gnawed (vikkhāyitaka), the scattered (vikkhittaka), the hacked and scattered (hatavikkhittaka), the bloody (lohitaka), the worm-infested (puḷavaka), and bones (aṭṭhika) is called asubha—this is the meaning.

467. Now, to show how the reflection on repulsiveness should be done, he says “vaṇṇaāsayasaṇṭhānā” (color, location, and shape), etc. The connection is that through these parts such as color etc. , the meditation is called “repulsive.” Herein (Vibha. Aṭṭha. 356; Visuddhi. 1.178), head hairs are repulsive in terms of color. For instance, upon seeing something of the color of head hairs in gruel, cooked rice, etc., people are disgusted. They are repulsive in terms of shape. For people eating at night, having touched something with hair-like shape, such as centipedes, get disgusted. Because they are exceedingly foul smelling when devoid of oil, butter, etc., and when thrown on a fire, they are repulsive in terms of smell. Because they originate from the flowing forth of pus, blood, urine, feces, bile, phlegm, etc., like greens growing in an impure place, they are repulsive in terms of location. Because they arise in a group of thirty-one parts, like fungi growing on a heap of dung, they are repulsive in terms of situation. Or “foulness” asubhaṃ is called “meditation consisting of grasping the foul aspect in objects such as a bloated corpse, a livid corpse, a festering corpse, a fissured corpse, a mangled corpse, a scattered corpse, a hacked and scattered corpse, a bleeding corpse, a worm-infested corpse, and a skeleton.”

468. Yaṃ panetaṃ arahantānaṃ vaṭṭadukkhasamucchedasaṅkhātaṃ samucchedamaraṇaṃ (visuddhi. 1.167), saṅkhārānaṃ khaṇabhaṅgasaṅkhātaṃ khaṇikamaraṇaṃ, “rukkho mato, lohaṃ mata”ntiādi sammutimaraṇañca, na taṃ idha adhippetaṃ. Idha pana maraṇanti ekabhavapariyāpannassa jīvitindriyassa upacchedo adhippeto. Tampi kālamaraṇaṃ akālamaraṇanti duvidhaṃ hoti. Tattha kālamaraṇaṃ puññakkhayena vā āyukkhayena vā ubhayakkhayena vā hoti, akālamaraṇaṃ upapīḷakaupacchedakakammavasena . “Maraṇaṃ me bhavissatī”ti vā “jīvitaṃ ucchijjissatī”ti vā “maraṇaṃ maraṇa”nti vā yoniso bhāvayitvānāti sambandho.

468. However, what is not intended here is the death of the arahants, known as the cutting off of the suffering of the round (vaṭṭadukkhasamuccheda) (visuddhi. 1.167), the momentary death (khaṇikamaraṇa) of formations due to their momentary dissolution, or the conventional death (sammutimaraṇa) as in “the tree is dead, the metal is dead,” and so forth. Here, maraṇa (death) refers to the cessation of the life faculty within the span of a single existence. That too is twofold: timely death (kālamaraṇa) and untimely death (akālamaraṇa). Therein, timely death occurs due to the exhaustion of merit, the exhaustion of lifespan, or the exhaustion of both; untimely death occurs due to oppressive or destructive actions. The connection is: cultivating wisely, “Death will come to me,” or “Life will be cut off,” or “Death, death.”

468. However, that complete cutting off of the suffering of the round of existence vaṭṭadukkha, which is the complete cutting off samucchedamaraṇaṃ (Visuddhi. 1.167) of the Arahants, the momentary death khaṇikamaraṇaṃ, which is the momentary disintegration of formations, and conventional death sammutimaraṇaṃ , such as “the tree has died, the metal has died,” are not intended here. Here, however, death maraṇa means the cutting off of the life faculty included in a single existence. Even that is of two kinds: timely death and untimely death. Herein, timely death is either through the exhaustion of merit, the exhaustion of lifespan, or the exhaustion of both; untimely death is due to oppressive and destructive kamma. The proper connection is that one should cultivate wisely, thinking either “Death will occur to me,” or “Life will be cut off,” or “Death, death.”

469-70. Yassa pana ettāvatā upacārajjhānaṃ na uppajjati, tena vadhakapaccupaṭṭhānato sampattivipattito upasaṃharaṇato kāyabahusādhāraṇato āyudubbalato animittato addhānaparicchedato khaṇaparittatoti imehi aṭṭhahi ākārehi maraṇaṃ anussaritabbaṃ, idāni te dassetuṃ “vadhakassevupaṭṭhāna”ntiādimāha. Asiṃ ukkhipitvā sīsaṃ chindituṃ ṭhitavadhako viya maraṇaṃ paccupaṭṭhitamevāti bhāvanā maraṇassati nāmāti sambandho. Evaṃ sabbattha. Sabbaṃ ārogyaṃ byādhipariyosānaṃ, sabbaṃ yobbanaṃ jarāpariyosānaṃ, sabbaṃ jīvitaṃ maraṇapariyosānaṃ, tasmā “ayaṃ yobbanādikāyasampatti tāvadeva sobhati, yāva maraṇasaṅkhātā vipatti na bhavissatī”ti evamādinā sampattivipattito ca, sattahākārehi upasaṃharaṇato maraṇaṃ anussaritabbaṃ yasamahattato puññamahattato thāmamahattato iddhimahattato paññāmahattato paccekabuddhato sammāsambuddhatoti. Tattha “idaṃ maraṇaṃ nāma mahāyasānaṃ mahāparivārānaṃ mahāsammatamandhātādīnampi upari patati, kimaṅgaṃ pana mayhaṃ upari na patissatī”ti evaṃ yasamahattato,

469-70. For one in whom access concentration (upacārajjhāna) does not arise thus far, death should be recollected through these eight aspects: as presented by an executioner, from success and failure, by reflection, as common to many in the body, from the fragility of life, without signs, with limited duration, and as momentary. Now, to show these, it begins with ‘vadhakassevupaṭṭhāna’ and so forth. Like an executioner standing with a raised sword to sever the head, death is ever-present—such cultivation is called mindfulness of death (maraṇassati)—this is the connection. So it is in all cases. All health ends in disease, all youth ends in old age, all life ends in death; thus, “This bodily success, such as youth, shines only until the failure called death occurs,” and so forth—by success and failure (sampattivipattito); and by reflection (upasaṃharaṇato) through seven ways: from great fame, great merit, great strength, great psychic power, great wisdom, a Paccekabuddha, and a Perfectly Self-Enlightened One. Therein, “This death falls even upon those of great fame and vast retinues, like Mahāsammata and Mandhātā—how much more upon me?”—thus from great fame (yasamahattato),

469-70. Now, for one who does not attain access concentration through this much, he should recollect death by these eight aspects: as the appearance of a murderer, from the comparison of success and failure, by application, from the body being shared by many, from the frailty of life, from being without a sign, from the limitation of the life-span, and from the shortness of the moment. Now to show these, he said, “As the appearance of a murderer,” etc. The connection is that mindfulness of death is the contemplation that death is standing like a murderer with a raised sword standing to cut off the head. In the same manner in all cases. All health ends in sickness, all youth ends in old age, all life ends in death; therefore, “This success of youth, body, and so on, only looks good so long as the failure known as death does not happen,” and so forth, in this way, and by comparison of success and failure. One should recollect death by applying seven aspects: by the greatness of fame, by the greatness of merit, by the greatness of strength, by the greatness of psychic power, by the greatness of wisdom, by the fact of being a Paccekabuddha, and by the fact of being a Sammāsambuddha. Therein, “This very death falls upon those of great fame, great retinue, such as Mahāsammatamandhātā and others, what doubt is there that it will not fall upon me?”; in this way, by the greatness of fame.

Strong ones fell under the power of death, what needs to be said of those like me?”

“Mahāmoggallānādīnaṃ mahiddhikānampi upari patati, mādisesu kathāva kā”ti evaṃ iddhimahattato, “sāriputtādīnaṃ mahāpaññānampi upari patati, mādisesu kathāva kā”ti evaṃ paññāmahattato. Evaṃ itaresampi paccekabuddhasammāsambuddhānampi mahantabhāvaṃ cintetvā “tesampi upari maraṇaṃ patati, kimaṅgaṃ pana mayhaṃ upari na patissatī”ti evaṃ upasaṃharaṇato ca, “ayaṃ kāyo bahusādhāraṇo ajjhattikānaṃyeva anekasatānaṃ rogānaṃ bāhirānaṃ ahivicchikādīnañcā”ti kāyabahusādhāraṇato ca, “assāsapassāsapaṭibaddhaṃ jīvita”ntiādinā nayena āyudubbalato ca,

“It falls even upon those of great psychic power like Mahāmoggallāna—what then of ones like me?”—thus from great psychic power (iddhimahattato), “It falls even upon those of great wisdom like Sāriputta—what then of ones like me?”—thus from great wisdom (paññāmahattato). Similarly, reflecting on the greatness of Paccekabuddhas and Perfectly Self-Enlightened Ones, “Death falls even upon them—how much more upon me?”—thus by reflection (upasaṃharaṇato); and “This body is common to many, both to countless internal diseases and to external threats like snakes and scorpions”—thus from being common to many in the body (kāyabahusādhāraṇato); and “Life is bound to in-breaths and out-breaths”—thus from the fragility of life (āyudubbalato),

“It falls upon those of great psychic power, such as Mahāmoggallāna and others, what need to be said of those like me?”; in this way, by the greatness of psychic power; “It falls upon those of great wisdom, such as Sāriputta and others, what need to be said of those like me?”; in this way, by the greatness of wisdom. In this way, reflecting also on the greatness of others, Paccekabuddhas and Sammāsambuddhas, “Death falls even upon them, what doubt is there that it will not fall upon me?”; in this way, by application. “This body is shared by many: by hundreds of internal diseases alone, and by external ones, such as snakes, scorpions, and so forth,” in this way, from the body being shared by many; “Life is dependent on in-breathing and out-breathing,” etc., in this way, from the frailty of life.

Animittā na nāyare”ti. (saṃ. ni. aṭṭha. 1.1.20; jā. aṭṭha. 2.2.34) –

Are without signs and cannot be known.” (saṃ. ni. aṭṭha. 1.1.20; jā. aṭṭha. 2.2.34) –

Are without a sign, they are not known.” (Saṃ. Ni. Aṭṭha. 1.1.20; Jā. Aṭṭha. 2.2.34)

Evaṃ kālavavatthānassa abhāvato ca, “yo, bhikkhave, ciraṃ jīvati, so vassasataṃ jīvati appaṃ vā bhiyyo”ti (saṃ. ni. 1.145) vuttattā evamādinā nayena addhānassa paricchedāca bhāvanā maraṇassati nāmāti attho. Khaṇaparittato ca maraṇassati bhāvetabbā.

Thus from the absence of fixed time (kālavavatthānassa abhāvato); and as stated, “Whoever lives long, bhikkhave, lives a hundred years, or a little more or less” (saṃ. ni. 1.145), and so forth—thus from the limited duration (addhānassa pariccheda)—such cultivation is called mindfulness of death (maraṇassati)—this is the meaning. It should also be cultivated from its momentariness (khaṇaparittato).

In this way, from the absence of any determination of time. “Whoever, bhikkhus, lives long, lives for a hundred years, or a little more” (Saṃ. Ni. 1.145); because it is said thus, and so forth, in this way, mindfulness of death is the contemplation from the limitation of the life-span. And mindfulness of death should be developed from the shortness of the moment.

50. Vipassanāniddesavaṇṇanā

50. Explanation of the Designation of Insight

50. Explanation of the section on Insight

471-2. Nāmarūpaṃ pariggayhāti ettha (visuddhi. 2.662 ādayo) nāmarūpapariggahaṃ kātukāmena tāva ṭhapetvā nevasaññānāsaññāyatanaṃ avasesesu yaṃ kiñci jhānaṃ samāpajjitvā vuṭṭhāya vitakkādīni jhānaṅgāni ca taṃsampayutte ca phassādayo dhamme lakkhaṇarasapaccupaṭṭhānapadaṭṭhānavasena paricchinditvā “sabbametaṃ ārammaṇābhimukhaṃ namanato namanaṭṭhena nāma”nti vavatthapetabbaṃ. Tato tassa paccayaṃ pariyesanto “hadayavatthuṃ nissāya vattatī”ti passati, puna vatthussa paccayabhūtāni ca upādārūpāni ca passitvā “idaṃ sabbaṃ ruppanato vikārāpattito rūpa”nti pariggaṇhāti. Puna tadubhayaṃ “namanalakkhaṇaṃ nāmaṃ, ruppanalakkhaṇaṃ rūpa”nti evaṃ saṅkhepato nāmarūpaṃ vavatthapeti. Idaṃ sabbaṃ samathayānikavasena vuttaṃ. Vipassanāyāniko pana catudhātuvavatthānamukhena bhūtupādāyarūpāni paricchinditvā “sabbametaṃ ruppanato rūpa”nti passati. Tato evaṃ paricchinnarūpassa cakkhādīni nissāya pavattamānā arūpadhammāpi āpāthamāgacchanti. Tato sabbepi te arūpadhamme namanalakkhaṇena ekato katvā “etaṃ nāma”nti passati. So “idaṃ nāmaṃ, idaṃ rūpa”nti dvedhā vavatthapeti. Evaṃ vavatthapetvā “nāmarūpato uddhaṃ añño satto vā puggalo vā poso vā devo vā brahmā vā natthī”ti passati.

471-2. Nāmarūpaṃ pariggayhā: Here (visuddhi. 2.662 onwards), one desiring to comprehend name-and-form (nāmarūpa) should first, having entered any jhāna except the sphere of neither-perception-nor-non-perception (nevasaññānāsaññāyatana) and emerged from it, discern the jhāna factors such as initial thought (vitakka) and the associated phenomena like contact (phassa), by their characteristic, function, manifestation, and proximate cause, and determine, “All this is ‘name’ (nāma) due to bending toward its object.” Then, seeking its condition, one sees, “It depends on the heart-base (hadayavatthu),” and again seeing the material phenomena derived from the base and its conditions, one comprehends, “All this is ‘form’ (rūpa) due to being subject to change and alteration.” Further, one determines both briefly as, “Name has the characteristic of bending, form has the characteristic of being altered.” This is said with reference to one following the vehicle of serenity (samathayānika). One following the vehicle of insight (vipassanāyānika), however, discerns the derived material phenomena through the gateway of defining the four elements (catudhātuvavatthāna) and sees, “All this is form due to being subject to alteration.” Then, the immaterial phenomena (arūpadhammā) arising dependent on the form thus discerned, such as the eye and so forth, come into awareness. Then, grouping all those immaterial phenomena under the characteristic of bending, one sees, “This is name.” Thus, one determines it in two parts: “This is name, this is form.” Having determined it thus, one sees, “Beyond name-and-form, there is no being, person, individual, deva, or brahmā.”

471-2. Having comprehended name-and-form (nāmarūpaṃ pariggayhā)ti: In this context (Vism. 2.662, etc.), one who desires to comprehend name-and-form (nāmarūpa) should first, setting aside the sphere of neither-perception-nor-non-perception, attain any jhāna, emerge from it, and discern the jhāna factors such as initial thought (vitakka) and the other associated phenomena such as contact (phassa) according to their characteristic, function, manifestation, and proximate cause, establishing that “all this is name (nāma) in the sense of bending, due to its bending towards the object.” Then, investigating its cause, one sees that “it occurs dependent on the heart-base (hadayavatthu)”; then, seeing the supportive materiality (upādārūpa) which is the cause of the heart-base, one comprehends that “all this is form (rūpa) due to its being molested, its susceptibility to change.” Further, one determines the combination of both as “name (nāma) has the characteristic of bending, form (rūpa) has the characteristic of being molested,” thus establishing name-and-form in brief. All this is said from the perspective of the vehicle of serenity (samathayānika). However, one following the vehicle of insight (vipassanāyānika), having discerned materiality consisting of the elements and the materiality derived from them (bhūtupādāyarūpa) through the method of analyzing the four elements, sees that “all this is form (rūpa) due to its being molested.” Then, the immaterial phenomena that occur dependent on the eye, etc., as the basis of the form discerned in this manner, also come into one’s path. Then, having consolidated all these immaterial phenomena by the characteristic of bending, one sees that “this is name (nāma).” One thus establishes them in two ways: “this is name (nāma), this is form (rūpa).” Having established them thus, one sees that “apart from name-and-form, there is no other being, person, individual, god, or Brahmā.”

So too, when the aggregates are present, there is the convention “being.” (saṃ. ni. 1.171);

Even so, when the aggregates exist, there is the convention ‘being’ (satta). (S.N. 1.171);

Evameva pañcasu upādānakkhandhesu sati satto, puggaloti vā vohāramatto hotīti evamādinā nayena nāmarūpānaṃ yāthāvadassanasaṅkhātena diṭṭhivisuddhibhūtena ñāṇena nāmarūpaṃ pariggayhāti attho.

Similarly, when the five aggregates of clinging are present, there is merely a conventional “being” or “person”—thus, by such means, one comprehends name-and-form with the knowledge that is the purification of view (diṭṭhivisuddhi), known as seeing things as they truly are—this is the meaning.

Similarly, when the five aggregates of clinging exist, there is only the conventional designation of a being or a person – having understood name-and-form in their true nature in this manner, through the knowledge that is the purification of view (diṭṭhivisuddhi), is what is meant by having comprehended name-and-form.

Tato tassa ca paccayanti puna tassa nāmarūpassa paccayaṃ pariggayhāti attho. Vuttanayena nāmarūpaṃ pariggaṇhitvā “ko nu kho imassa hetū”ti pariyesanto ahetuvādavisamahetuvādesu dosaṃ disvā rogaṃ disvā tassa nidānasamuṭṭhānaṃ pariyesanto vejjo viya tassa hetuñca paccayañca pariyesanto avijjā taṇhā upādānaṃ kammanti ime cattāro dhamme nāmarūpassa uppādapaccayattā “hetū”ti ca āhāraṃ upatthambhanassa paccayattā “paccayo”ti ca passati. “Imassa kāyassa avijjādayo tayo dhammā mātā viya dārakassa upanissayā honti, kammaṃ pitā viya puttassa janakaṃ, āhāro dhāti viya dārakassa sandhārako”ti evaṃ rūpakāyassa paccayapariggahaṃ katvā puna “cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa”ntiādinā (saṃ. ni. 2.43) nayena nāmakāyassapi hetupaccayaṃ pariggaṇhāti.

Tato tassa ca paccaya: Then, comprehending the condition of that name-and-form—this is the meaning. Having comprehended name-and-form as stated, seeking, “What is the cause of this?” and seeing the fault in the doctrine of no cause and the doctrine of false causes, like a physician seeking the origin of a disease, one searches for its cause and condition and sees these four phenomena—ignorance (avijjā), craving (taṇhā), clinging (upādāna), and action (kamma)—as the causes of the arising of name-and-form, calling them “cause” (hetu), and sees nutriment (āhāra) as the condition due to its supportive role, calling it “condition” (paccaya). “For this body, these three—ignorance and so forth—are like a mother as a support to a child, action is like a father as the generator of a son, and nutriment is like a nurse sustaining a child”—thus comprehending the conditions of the physical body; and further, by the method, “Dependent on the eye and forms arises eye-consciousness” (saṃ. ni. 2.43) and so forth, one comprehends the cause and condition of the mental body (nāmakāya) as well.

Then its cause (tato tassa ca paccaya)ti: It means then having comprehended the cause of that name-and-form. Having comprehended name-and-form in the stated manner, and investigating, “What is the cause of this?”, seeing the fault in theories of causelessness and wrong causation, just as a physician, seeing a disease, seeks its origin and arising, one searches for its cause and condition, and one sees ignorance (avijjā), craving (taṇhā), clinging (upādāna), and kamma as the four phenomena, are ‘causes’ (hetū) because they are the conditions for the arising of name-and-form, and ‘conditions’ (paccaya) because they are the conditions that sustain nourishment (āhāra). “For this body, these three phenomena of ignorance, etc., are like a mother that is indispensable for the child, kamma is like a father who begets the son, nourishment (āhāra) is like a wet-nurse who sustains the child”; having comprehended the cause of the form-body (rūpakāya) in this way, one also comprehends the cause and condition of the name-body (nāmakāya) according to the method: “Dependent on the eye and forms, eye-consciousness arises,” and so on (S.N. 2.43).

Evaṃ pariggaṇhanto “atītānāgatāpi dhammā evameva pavattantī”ti sanniṭṭhānaṃ karoti. Tassa yā sā pubbantaṃ ārabbha “ahosiṃ nu kho ahaṃ atītamaddhānaṃ, na nu kho ahosiṃ, kiṃ nu kho, kathaṃ nu kho, kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhāna”nti pañcavidhā vicikicchā vuttā, yāpi aparantaṃ ārabbha “bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, na nu kho, kiṃ nu kho, kathaṃ nu kho, kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhāna”nti pañcavidhā vuttā, yāpi etarahi vā pana paccuppannaṃ addhānaṃ ārabbha “ajjhattaṃ kathaṃkathī hoti, ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gāmī bhavissatī”ti chabbidhā vicikicchā vuttā, tā sabbāpi pahīyanti. Evaṃ paccayapariggahaṇena tīsu addhāsu kaṅkhaṃ vitaritvā ṭhitaṃ ñāṇaṃ “kaṅkhāvitaraṇavisuddhī”tipi “dhammaṭṭhitiñāṇa”ntipi “sammādassana”ntipi vuccati.

While comprehending thus, one concludes, “Phenomena of the past and future also occur in this way.” For such a one, the fivefold doubt regarding the past—“Was I in the past? Was I not? What was I? How was I? Having been what, what was I in the past?”—as stated; the fivefold doubt regarding the future—“Will I be in the future? Will I not? What will I be? How will I be? Having been what, what will I be in the future?”—as stated; and the sixfold doubt regarding the present—“Internally, one becomes a doubter: Am I? Am I not? What am I? How am I? Whence has this being come? Whither is it bound?”—as stated—all these are abandoned. Thus, by comprehending conditions, the knowledge that crosses over doubt in the three times is called “purification by overcoming doubt” (kaṅkhāvitaraṇavisuddhi), “knowledge of the stability of phenomena” (dhammaṭṭhitiñāṇa), or “right vision” (sammādassana).

Comprehending in this way, one ascertains that “past and future phenomena also occur in just this way.” The five kinds of doubt (vicikicchā) concerning the past that have been mentioned, beginning with “Did I exist in the past? Did I not exist? What was I? How was I? Having been what, what did I become in the past?” and the five kinds of doubt concerning the future that have been mentioned, beginning with “Will I exist in the future? Will I not exist? What will I be? How will I be? Having been what, what will I become in the future?” and the six kinds of doubt concerning the present that have been mentioned, beginning with “One is doubtful within oneself: Am I? Am I not? What am I? How am I? From where has this being come? Where will it go?”— all these are abandoned. The knowledge that is established having thus overcome doubt concerning the three times, through the comprehension of causes, is called “purification by overcoming doubt” (kaṅkhāvitaraṇavisuddhi), “knowledge of the establishment of phenomena” (dhammaṭṭhitiñāṇa), and “right view” (sammādassana).

Ettha pana tisso lokiyapariññā ñātapariññā tīraṇapariññā pahānapariññāti. Tattha “ruppanalakkhaṇaṃ rūpaṃ, vedayitalakkhaṇā vedanā”ti evaṃ tesaṃ tesaṃ dhammānaṃ paccattalakkhaṇasallakkhaṇavasena pavattā paññā ñātapariññānāma. “Rūpaṃ aniccaṃ, vedanā aniccā”tiādinā tesaṃyeva dhammānaṃ sāmaññalakkhaṇaṃ āropetvā lakkhaṇārammaṇikavipassanāpaññā tīraṇapariññā nāma. Tesu evaṃ pana dhammesu niccasaññādipajahanavasena pavattā lakkhaṇārammaṇikavipassanā pahānapariññā nāma. Tattha saṅkhārapariggahato paṭṭhāya yāva paccayapariggahā ñātapariññāya bhūmi. Kalāpasammasanato paṭṭhāya yāva udayabbayānupassanā tīraṇapariññāya bhūmi. Bhaṅgānupassanato paṭṭhāya pahānapariññāya bhūmi. Tato paṭṭhāya hi “aniccato anupassanto niccasaññaṃ pajahati, dukkhato anupassanto sukhasaññaṃ, anattato anupassanto attasaññaṃ, nibbindanto nandiṃ, virajjanto rāgaṃ, nirodhento samudayaṃ, paṭinissajjanto ādānaṃ pajahatī”ti (paṭi. ma. 1.52) evaṃ pajahanto niccasaññādipahānasādhikānaṃ sattannaṃ anupassanānaṃ ādhipaccaṃ hoti. Iti imāsu pariññāsu saṅkhāraparicchedassa ceva paccayapariggahassa ca sādhitattā iminā yoginā ñātapariññā adhigatā hoti.

Here, however, there are three kinds of mundane full understanding: ñātapariññā (knowing full understanding), tīraṇapariññā (investigative full understanding), and pahānapariññā (abandoning full understanding). Among these, the wisdom that operates by discerning the individual characteristics of each phenomenon, such as “form has the characteristic of being afflicted, feeling has the characteristic of being experienced,” is called ñātapariññā. The insight-wisdom that, by applying the general characteristics to those same phenomena—such as “form is impermanent, feeling is impermanent”—takes those characteristics as its object is called tīraṇapariññā. The insight-wisdom that operates by abandoning perceptions of permanence and so forth with regard to those same phenomena, taking their characteristics as its object, is called pahānapariññā. In this regard, from the comprehension of conditioned phenomena up to the comprehension of their conditions, this is the domain of ñātapariññā. From the contemplation of phenomena as groups up to the contemplation of arising and passing away, this is the domain of tīraṇapariññā. From the contemplation of dissolution onward, this is the domain of pahānapariññā. Indeed, from that point onward, as it is said: “Contemplating as impermanent, one abandons the perception of permanence; contemplating as suffering, one abandons the perception of pleasure; contemplating as not-self, one abandons the perception of self; growing disenchanted, one abandons delight; becoming dispassionate, one abandons passion; causing cessation, one abandons origination; relinquishing, one abandons grasping” (paṭi. ma. 1.52). Thus, by abandoning in this way, one gains mastery over the seven contemplations that accomplish the abandonment of perceptions of permanence and so forth. Therefore, among these kinds of full understanding, since this practitioner has accomplished both the discernment of conditioned phenomena and the comprehension of their conditions, ñātapariññā has been attained by this yogin.

Herein, there are three worldly full understandings: full understanding as knowledge (ñātapariññā), full understanding as investigation (tīraṇapariññā), and full understanding as abandonment (pahānapariññā). Of these, the wisdom that arises by observing the specific characteristics of each phenomenon, such as “Form is characterized by being molested, feeling is characterized by feeling” is called ñātapariññā. The insight wisdom with the characteristics as object, which ascends to the general characteristics of those same phenomena in the way beginning, “Form is impermanent, feeling is impermanent,” is called tīraṇapariññā. The insight which has the characteristics as object, which arises by abandoning the perceptions of permanence, etc., in those same phenomena is called pahānapariññā. Here, from the comprehension of formations up to the comprehension of conditions is the domain of ñātapariññā. From the consideration as a mass up to the contemplation of rise and fall is the domain of tīraṇapariññā. From the contemplation of dissolution is the domain of pahānapariññā. Because, from then on, “contemplating impermanence, he abandons the perception of permanence; contemplating suffering, he abandons the perception of pleasure; contemplating not-self, he abandons the perception of self; becoming disenchanted, he abandons delight; becoming dispassionate, he abandons lust; bringing about cessation, he abandons origin; relinquishing, he abandons grasping” (Paṭi. Ma. 1.52), thus, abandoning, the dominance of the seven contemplations that accomplish the abandoning of the perceptions of permanence, etc., arises. Thus, in these full understandings, because both the determination of formations and the comprehension of conditions have been accomplished, by this yogi, full understanding as knowledge (ñātapariññā) has been attained.

Puna “yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ hutvā abhāvato aniccaṃ, udayabbayappaṭipīḷitattā dukkhaṃ, avasavattittā anattā. Yā kāci vedanā, yā kāci saññā, ye keci saṅkhārā, yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ hutvā abhāvato aniccaṃ, udayabbayappaṭipīḷitattā dukkhaṃ, avasavattittā anattā”ti evamādinā nayena kalāpasammasanaṃ karoti. Idaṃ sandhāya vuttaṃ “tilakkhaṇaṃ āropetvāna saṅkhāre sammasanto”ti.

Furthermore, “Whatever form there is—past, future, or present; internal or external; gross or subtle; inferior or superior; far or near—all form, having come to be, ceases to be and is thus impermanent; being oppressed by arising and passing away, it is suffering; being beyond one’s control, it is not-self. Whatever feeling, whatever perception, whatever formations, whatever consciousness there is—past, future, or present; internal or external; gross or subtle; inferior or superior; far or near—all consciousness, having come to be, ceases to be and is thus impermanent; being oppressed by arising and passing away, it is suffering; being beyond one’s control, it is not-self.” In this way, one contemplates phenomena as groups. This is what is meant by the statement: “Having applied the three characteristics, one contemplates conditioned phenomena”.

Further, “Whatever form, whether past, future, or present; internal or external; gross or subtle; inferior or superior; far or near; all form, having come into being, then ceases to be, is impermanent; due to being oppressed by arising and passing away, it is suffering; due to the absence of controllability, it is non-self. Whatever feeling, whatever perception, whatever formations, whatever consciousness, whether past, future or present; internal or external; gross or subtle; inferior or superior; far or near; all consciousness, having come into being, then ceases to be, is impermanent; due to being oppressed by arising and passing away, it is suffering; due to the absence of controllability, it is non-self”— in this way, one undertakes contemplation by groups. This is what is meant by “contemplating the conditioned phenomena after superimposing the three characteristics.”

Evaṃ saṅkhāresu aniccadukkhaanattavasena kalāpasammasanaṃ katvā puna saṅkhārānaṃ udayabbayameva passati. Kathaṃ? “Avijjāsamudayā (paṭi. ma. 1.50) rūpasamudayo, taṇhākammaāhārasamudayā rūpasamudayo’ti evaṃ rūpakkhandhassa paccayasamudayadassanaṭṭhena rūpakkhandhassa udayaṃ passati, nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passatī”ti evaṃ pañcahākārehi rūpakkhandhassa udayaṃ passati. “Avijjānirodhā rūpanirodho, taṇhākammaāhāranirodhā rūpanirodho’ti evaṃ rūpakkhandhassa paccayanirodhadassanaṭṭhena rūpakkhandhassa vayaṃ passati, vipariṇāmalakkhaṇaṃ passantopi rūpakkhandhassa vayaṃ passatī”ti evaṃ pañcahākārehi vayaṃ passati. Tathā “avijjāsamudayā vedanāsamudayo, taṇhākammaphassasamudayā vedanāsamudayo”ti vedanākkhandhassa, nibbattilakkhaṇaṃ passantopi vedanākkhandhassa udayaṃ passati. “Avijjānirodhā vedanānirodho, taṇhākammaphassanirodhā vedanānirodho”ti vedanākkhandhassa, vipariṇāmalakkhaṇaṃ passantopi vedanākkhandhassa vayaṃ passati. Evaṃ saññākkhandhādīsupi. Ayaṃ pana viseso – viññāṇakkhandhassa phassaṭṭhāne nāmarūpasamudayā, nāmarūpanirodhāti yojetabbaṃ. Evaṃ ekekasmiṃ khandhe paccayasamudayavasena ca nibbattilakkhaṇavasena ca paccayanirodhavasena ca vipariṇāmalakkhaṇavasena ca udayabbayadassanena dasa dasa katvā paññāsa lakkhaṇāni vuttāni. Tesaṃ vasena evaṃ rūpassa udayo rūpassa vayoti paccayato ceva lakkhaṇato ca vitthārena manasikāraṃ karoti.

Having thus contemplated conditioned phenomena as impermanent, suffering, and not-self in terms of groups, one then sees only the arising and passing away of those conditioned phenomena. How? “From the arising of ignorance arises form; from the arising of craving, volitional action, and nutriment arises form”—thus, by seeing the arising of conditions, one sees the arising of the form aggregate; even by seeing the characteristic of generation, one sees the arising of the form aggregate. In this way, one sees the arising of the form aggregate through five aspects. “From the cessation of ignorance ceases form; from the cessation of craving, volitional action, and nutriment ceases form”—thus, by seeing the cessation of conditions, one sees the passing away of the form aggregate; even by seeing the characteristic of change, one sees the passing away of the form aggregate. In this way, one sees the passing away through five aspects. Similarly, “From the arising of ignorance arises feeling; from the arising of craving, volitional action, and contact arises feeling”—thus, one sees the arising of the feeling aggregate, even by seeing the characteristic of generation. “From the cessation of ignorance ceases feeling; from the cessation of craving, volitional action, and contact ceases feeling”—thus, one sees the passing away of the feeling aggregate, even by seeing the characteristic of change. The same applies to the aggregates of perception and so forth. However, there is this distinction: for the consciousness aggregate, in place of contact, one should connect it with the arising of name-and-form and the cessation of name-and-form. Thus, for each aggregate, by seeing the arising of conditions and the characteristic of generation, and the cessation of conditions and the characteristic of change, ten characteristics are observed for each, making fifty characteristics in total with respect to arising and passing away. In this way, one attends in detail to the arising of form and the passing away of form, both through conditions and characteristics.

Having thus undertaken contemplation by groups on conditioned phenomena as impermanent, suffering, and non-self, one further observes only the arising and passing away of conditioned phenomena. How? “With the arising of ignorance (Paṭi. Ma. 1.50), there is the arising of form; with the arising of craving, action, and nutriment, there is the arising of form”—thus, one observes the arising of the form aggregate in terms of seeing the arising of the conditions of the form aggregate, and one also observes the arising of the form aggregate when seeing the characteristic of rebirth”—thus, one sees the arising of the form aggregate in five ways. “With the cessation of ignorance, there is the cessation of form; with the cessation of craving, kamma, and nutriment, there is the cessation of form”— thus, one sees the passing away of the form aggregate in terms of seeing the cessation of the conditions of the form aggregate; and also seeing the characteristic of transformation, one sees the passing away of the form aggregate”—thus, one sees the passing away in five ways. Similarly, “With the arising of ignorance, there is the arising of feeling; with the arising of craving, action, and contact, there is the arising of feeling,”— of the feeling aggregate; and also seeing the characteristic of rebirth, one sees the arising of the feeling aggregate. “With the cessation of ignorance, there is the cessation of feeling; with the cessation of craving, action, and contact, there is the cessation of feeling,”—of the feeling aggregate; and also seeing the characteristic of transformation, one sees the passing away of the feeling aggregate. The same applies to the aggregates of perception and so on. But this is the difference— for the aggregate of consciousness, in the place of contact, it should be connected with the arising of name-and-form, the cessation of name-and-form. Thus, in each aggregate, by seeing arising and passing away in terms of the arising of conditions, the characteristic of rebirth, the cessation of conditions, and the characteristic of transformation—ten in each case—fifty characteristics are mentioned. On their basis in this way, one thoroughly attends to form’s arising and form’s passing away, from conditions and from characteristics.

Tassevaṃ karoto “iti kira ime dhammā ahutvā sambhonti, hutvā paṭiventī”ti ñāṇaṃ visadaṃ hoti. “Evaṃ kira ime dhammā anuppannā uppajjanti, uppannā nirujjhantī”ti niccaṃ navāva hutvā saṅkhārā upaṭṭhahanti. Na kevalañca niccaṃ navā, sūriyuggamane ussāvabindu viya, udakabubbuḷo viya, udake daṇḍarāji viya, āragge sāsapo viya, vijjuppādo viya ca parittaṭṭhāyino. Māyāmarīcisupinaalātacakkagandhabbanagarapheṇapiṇḍakadaliādayo viya nissārā hutvā upaṭṭhahanti. Ettāvatā cānena vayadhammameva uppajjati, uppannañca vayaṃ upetīti iminā ākārena samapaññāsa lakkhaṇāni paṭivijjhitvā ṭhitaṃ udayabbayānupassanaṃ nāma paṭhamaṃ taruṇavipassanāñāṇaṃ adhigataṃ hoti, yassādhigamā āraddhavipassakoti saṅkhyaṃ gacchati.

As he does so, his knowledge becomes clear: “Thus, indeed, these phenomena come into being from non-existence and, having come to be, they vanish.” “Thus, indeed, these phenomena, unarisen, arise, and having arisen, they cease”—conditioned phenomena continually appear as ever-new. And not only as ever-new: like a drop of dew at sunrise, like a bubble on water, like a line drawn on water, like a mustard seed on the tip of an awl, or like a flash of lightning, they are of brief duration. Like an illusion, a mirage, a dream, a spinning firebrand, a city of gandhabbas, a lump of foam, a plantain trunk, and so forth, they appear as insubstantial. To this extent, the nature of passing away arises for him, and what has arisen reaches dissolution. Having penetrated these fifty characteristics in this manner, he attains the contemplation of arising and passing away, known as the first tender insight-knowledge (taruṇavipassanāñāṇa), by the realization of which he is reckoned as one who has begun insight practice (āraddhavipassaka).

As he practices in this way, his knowledge becomes clear that “truly, these phenomena arise having not been, and having been, they pass away.” The saṅkhāras present themselves as constantly new, that “truly, in this way, these phenomena arise having not arisen, and having arisen, they cease.” Not only are they constantly new, but like dewdrops at sunrise, like a water bubble, like a stick-drawn line on water, like mustard seeds on the point of a needle, and like a flash of lightning, they are short-lived. They present themselves as insubstantial, like illusions, mirages, dreams, a spinning firebrand, a celestial city, a lump of foam, a banana tree, and the like. And in this much, for him, only the phenomenon of decay arises, and what has arisen undergoes decay; in this manner, the first rudimentary insight knowledge, called the knowledge of contemplating rise and fall, which has established itself having penetrated fifty-five characteristics, is attained, by the attainment of which one goes to the enumeration of “one who has commenced insight.”

Athassa āraddhavipassakassa kulaputtassa obhāso ñāṇaṃ pīti passaddhi sukhaṃ adhimokkho paggaho upaṭṭhānaṃ upekkhā nikantīti dasa vipassanupakkilesā uppajjanti. Ettha obhāso nāma vipassanākkhaṇe ñāṇassa balavattā lohitaṃ pasīdati, tena chavito obhāso nibbattati, taṃ disvā ayaṃ yogī “maggo mayā patto”ti tameva obhāsaṃ assādeti. Ñāṇanti vipassanāñāṇamevetaṃ, saṅkhāre sammasantassa sūraṃ pasannaṃ hutvā pavattamānaṃ disvā pubbe viya “maggo”ti assādeti. Pītīti vipassanāpīti eva. Tassa hi tasmiṃ khaṇe pañcavidhā pīti uppajjati. Passaddhīti vipassanāpassaddhi. Tasmiṃ samaye neva kāyacittānaṃ daratho gāravatā kakkhaḷatā akammaññatā gelaññatā vaṅkatā hoti. Sukhaṃ vipassanāsukhameva. Tassa kira tasmiṃ samaye sakalasarīraṃ ṭhapitavaṭṭi viya abhisandayamānaṃ atipaṇītaṃ sukhaṃ uppajjati.

Then, for this noble son who has begun insight practice, ten imperfections of insight arise: illumination (obhāsa), knowledge (ñāṇa), rapture (pīti), tranquility (passaddhi), happiness (sukha), resolution (adhimokkha), exertion (paggaha), mindfulness (upaṭṭhāna), equanimity (upekkhā), and attachment (nikanti). Here, obhāsa refers to the illumination arising from the strength of insight-knowledge at the moment of insight; the blood becomes purified, and from that, a radiance emerges from the skin. Seeing this, the yogin relishes it, thinking, “I have attained the path.” Ñāṇa refers to insight-knowledge itself; seeing it operate clearly and confidently as he contemplates conditioned phenomena, he relishes it as “the path,” as before. Pīti is insight-rapture; indeed, at that moment, five kinds of rapture arise for him. Passaddhi is insight-tranquility; at that time, there is no agitation, heaviness, rigidity, unwieldiness, sickness, or crookedness in body or mind. Sukha is insight-happiness; indeed, at that moment, an exceedingly refined happiness arises, pervading his entire body as if it were drenched.

Then, for this clansman who has commenced insight, ten defilements of insight arise: illumination (obhāsa), knowledge (ñāṇa), joy (pīti), tranquility (passaddhi), happiness (sukha), confidence (adhimokkho), exertion (paggaho), mindfulness (upaṭṭhānaṃ), equanimity (upekkhā), and attachment (nikanti). Here, illumination (obhāsa) is, due to the strength of knowledge at the moment of insight, the blood becomes clear, thereby an illumination arises from the complexion; seeing that, this yogi relishes that very illumination, thinking “I have attained the path.” Knowledge (ñāṇa) is just this insight knowledge; seeing it arising as powerful and clear when contemplating the saṅkhāras, one relishes it, thinking “the path,” as before. Joy (pīti) is just the joy of insight. For him, at that moment, five kinds of joy arise. Tranquility (passaddhi) is the tranquility of insight. At that time, there is no torment, heaviness, harshness, unwieldiness, sickness, or crookedness of body and mind. Happiness (sukha) is just the happiness of insight. For him, it is said, at that time, supreme happiness arises, suffusing the entire body like a well-placed wick.

Adhimokkho nāma vipassanākkhaṇe pavattā saddhā. Tasmiṃ khaṇe cittacetasikānaṃ ativiya pasādabhūtā balavatī saddhā uppajjati. Paggaho nāma vipassanāsampayuttaṃ vīriyaṃ. Tasmiñhi khaṇe asithilamanaccāraddhaṃ supaggahitaṃ vīriyaṃ uppajjati. Upaṭṭhānanti vipassanāsampayuttā sati. Tasmiñhi khaṇe supaṭṭhitā sati uppajjati. Upekkhāti duvidhā vipassanāvajjanavasena . Tasmiṃ khaṇe sabbasaṅkhāraggahaṇe majjhattabhūtavipassanupekkhāsaṅkhātaṃ ñāṇaṃ balavantaṃ hutvā uppajjati, manodvāre āvajjanupekkhā ca, sāva taṃ taṃ ṭhānaṃ āvajjentassa sūrā tikhiṇā hutvā vahati. Nikanti vipassanānikanti. Obhāsādīsu ālayaṃ kurumānā sukhumā santākārā nikanti uppajjati. Ettha obhāsādayo kilesavatthubhūtatāya “upakkilesā”ti vuttā, na akusalattā. Nikanti pana upakkileso ceva kilesavatthu ca. Paṇḍito pana bhikkhu obhāsādīsu uppannesu vikkhepaṃ agacchanto “obhāsādayo dhammā na maggo, upakkilesavinimuttaṃ pana vīthippaṭipannaṃ vipassanāñāṇaṃ maggo”ti maggañca amaggañca vavatthapeti. Tassevaṃ “ayaṃ maggo, ayaṃ na maggo”ti ñatvā ṭhitaṃ ñāṇaṃ “maggāmaggañāṇadassanavisuddhī”ti vuccati.

Adhimokkha is the faith that arises at the moment of insight; at that moment, a very strong and clear faith in mental and physical phenomena arises. Paggaha is the effort associated with insight; at that moment, effort arises neither sluggish nor overly intense but well-sustained. Upaṭṭhāna is the mindfulness associated with insight; at that moment, mindfulness arises well-established. Upekkhā is twofold, arising through insight-reflection; at that moment, a strong knowledge known as insight-equanimity, neutral toward all conditioned phenomena, arises, as well as equanimity of reflection at the mind-door, which flows sharply and keenly as he reflects on various objects. Nikanti is insight-attachment; a subtle and calm attachment arises, clinging to illumination and the rest. Here, illumination and the others are called “imperfections” (upakkilesā) because they are objects of defilement, not because they are unwholesome. However, nikanti is both an imperfection and an object of defilement. Yet a wise monk, when illumination and the rest arise, does not become distracted and discerns: “Illumination and the others are not the path; rather, the insight-knowledge proceeding on the path, free from imperfections, is the path.” Thus, having understood “this is the path, this is not the path,” the knowledge that stands firm is called “maggāmaggañāṇadassanavisuddhi” (purification of knowledge and vision regarding the path and not-path).

Confidence (adhimokkho) is the faith that arises at the moment of insight. At that moment, a strong faith, being an excessive clarity of mind and mental factors, arises. Exertion (paggaho) is the effort associated with insight. For at that moment, an effort arises that is not slack, not over-exerted, and well-exerted. Mindfulness (upaṭṭhānaṃ) is the mindfulness associated with insight. For at that moment, well-established mindfulness arises. Equanimity (upekkhā) is twofold, by way of insight and adverting. At that moment, knowledge known as the equanimity of insight, being neutral towards the grasping of all saṅkhāras, arises, becoming strong, and there is also the adverting equanimity in the mind-door; that, of one who is adverting to this or that base, flows powerfully and sharply. Attachment (nikanti) is the attachment of insight. A subtle, peaceful form of attachment arises, taking delight in illumination, etc. Here, illumination and the others are called “defilements” (upakkilesā) because they are the bases of defilement, not because they are unwholesome. But attachment (nikanti) is both a defilement and a base of defilement. However, the wise monk, when illumination and the others have arisen, not going astray, determines the path and the non-path thus: “Illumination and other phenomena are not the path; but insight knowledge, free from defilements and proceeding on the path, is the path.” The knowledge that has established itself by knowing in this way, “this is the path, this is not the path,” is called “the purification of knowledge and vision of what is the path and what is not the path” (maggāmaggañāṇadassanavisuddhi).

Ito paṭṭhāya aṭṭhavidhassa ñāṇassa vasena sikhāppattaṃ vipassanāñāṇaṃ paṭipadāñāṇadassanavisuddhi nāma hoti. Udayabbayānupassanāñāṇaṃ bhaṅgānupassanāñāṇaṃ bhayatupaṭṭhānañāṇaṃ ādīnavānupassanāñāṇaṃ nibbidānupassanāñāṇaṃ muñcitukamyatāñāṇaṃ paṭisaṅkhānupassanāñāṇaṃ saṅkhārupekkhāñāṇanti imāni aṭṭha ñāṇāni nāma. Etāni nibbattetukāmena yasmā upakkilesehi abhibhūtaṃ hutvā lakkhaṇappaṭivedhaṃ kātuṃ asamatthaṃ hoti cittaṃ, tasmā punapi udayabbayameva passitabbaṃ. Udayabbayaṃ passantassa aniccalakkhaṇaṃ yathābhūtaṃ upaṭṭhāti, udayabbayappaṭipīḷitattā dukkhalakkhaṇañca “dukkhameva ca sambhoti, dukkhaṃ tiṭṭhati veti cā”ti (saṃ. ni. 1.171) passato anattalakkhaṇañca.

From this point onward, the insight-knowledge that has reached its peak through eight kinds of knowledge is called paṭipadāñāṇadassanavisuddhi (purification of knowledge and vision of the path). These eight kinds of knowledge are: contemplation of arising and passing away (udayabbayānupassanāñāṇa), contemplation of dissolution (bhaṅgānupassanāñāṇa), knowledge of appearance as terror (bhayatupaṭṭhānañāṇa), contemplation of danger (ādīnavānupassanāñāṇa), contemplation of disenchantment (nibbidānupassanāñāṇa), knowledge of desire for deliverance (muñcitukamyatāñāṇa), contemplation of reflection (paṭisaṅkhānupassanāñāṇa), and knowledge of equanimity toward conditioned phenomena (saṅkhārupekkhāñāṇa). For one who wishes to develop these, since the mind overcome by imperfections becomes incapable of penetrating characteristics, one must again observe arising and passing away. As one observes arising and passing away, the characteristic of impermanence (aniccalakkhaṇa) appears as it truly is; the characteristic of suffering (dukkhalakkhaṇa) appears due to being oppressed by arising and passing away; and the characteristic of not-self (anattalakkhaṇa) appears to one who sees, as it is said: “Only suffering arises, suffering persists and passes away” (saṃ. ni. 1.171).

From this point on, the insight knowledge (vipassanāñāṇa) that has attained its culmination, by means of the eight kinds of knowledge, is called the purification by knowledge and vision of the path (paṭipadāñāṇadassanavisuddhi). These eight knowledges are namely: knowledge of contemplation on rise and fall (udayabbayānupassanāñāṇa), knowledge of contemplation on dissolution (bhaṅgānupassanāñāṇa), knowledge of the appearance of fear (bhayatupaṭṭhānañāṇa), knowledge of contemplation on disadvantage (ādīnavānupassanāñāṇa), knowledge of contemplation on disenchantment (nibbidānupassanāñāṇa), knowledge of the desire for deliverance (muñcitukamyatāñāṇa), knowledge of reflective contemplation (paṭisaṅkhānupassanāñāṇa), and knowledge of equanimity towards formations (saṅkhārupekkhāñāṇa). Because the mind, overcome by defilements (upakkilesa), becomes incapable of penetrating the characteristics, one who desires to develop these [knowledges], therefore, should again contemplate only rise and fall (udayabbaya). To one contemplating rise and fall, the characteristic of impermanence (aniccalakkhaṇa) appears as it really is, and because of being oppressed by rise and fall, also the characteristic of suffering (dukkhalakkhaṇa), and to one who sees, “Only suffering arises, suffering abides and ceases” (saṃ. ni. 1.171), also the characteristic of not-self (anattalakkhaṇa).

Ettha ca aniccaṃ aniccalakkhaṇaṃ, dukkhaṃ dukkhalakkhaṇaṃ, anattā anattalakkhaṇanti ayaṃ vibhāgo veditabbo. Ettha aniccanti khandhapañcakaṃ. Kasmā? Uppādavayaññathattabhāvā hutvā abhāvato vā. Aññathattaṃ nāma jarā, uppādavayaññathattaṃ aniccalakkhaṇaṃ, hutvā abhāvasaṅkhāto vā eko ākāravikāro. “Yadaniccaṃ taṃ dukkha”nti (saṃ. ni. 3.15) vacanato tadeva khandhapañcakaṃ dukkhaṃ. Kasmā? Abhiṇhaṃ paṭipīḷitattā. Abhiṇhappaṭipīḷanākāro dukkhalakkhaṇaṃ. “Yaṃ dukkhaṃ tadanattā”ti vacanato tadeva khandhapañcakaṃ anattā. Kasmā? Avasavattanato. Avasavattanākāro anattalakkhaṇaṃ. Imānipi tīṇi lakkhaṇāni udayabbayaṃ passantasseva ārammaṇāni honti.

Here, the distinction should be understood thus: anicca is the characteristic of impermanence, dukkha is the characteristic of suffering, anattā is the characteristic of not-self. Here, anicca refers to the five aggregates. Why? Because of their nature of arising, passing away, and alteration, or because of their coming to be and ceasing to be. Alteration means decay; the alteration of arising and passing away is the characteristic of impermanence, or it is a single mode of transformation known as coming to be and ceasing to be. As it is said, “Whatever is impermanent, that is suffering” (saṃ. ni. 3.15), those same five aggregates are dukkha. Why? Because they are repeatedly oppressed. The mode of repeated oppression is the characteristic of suffering. As it is said, “Whatever is suffering, that is not-self,” those same five aggregates are anattā. Why? Because they are beyond control. The mode of being beyond control is the characteristic of not-self. These three characteristics become objects only for one who observes arising and passing away.

And here, the following distinction should be understood: impermanent (anicca) is the characteristic of impermanence (aniccalakkhaṇa), suffering (dukkha) is the characteristic of suffering (dukkhalakkhaṇa), not-self (anattā) is the characteristic of not-self (anattalakkhaṇa). Here, impermanent (anicca) means the five aggregates (khandhapañcaka). Why? Because of their nature of arising, ceasing, and changing, or because of their non-existence after having been. Change (aññathatta) means decay (jarā); change in arising and ceasing is the characteristic of impermanence (aniccalakkhaṇa), or it is a single mode of alteration consisting in non-existence after having been. Because of the statement, “Whatever is impermanent, that is suffering” (saṃ. ni. 3.15), that same five aggregates are suffering (dukkha). Why? Because of being constantly oppressed. The mode of constant oppression is the characteristic of suffering (dukkhalakkhaṇa). Because of the statement, “Whatever is suffering, that is not-self,” that same five aggregates are not-self (anattā). Why? Because of not being subject to control. The mode of not being subject to control is the characteristic of not-self (anattalakkhaṇa). These three characteristics become the objects [of contemplation] only for one contemplating rise and fall (udayabbaya).

Punapi so rūpārūpadhammesu eva “aniccā”tiādinā vipassati, tassa saṅkhārā lahuṃ lahuṃ āpāthaṃ gacchanti. Tato uppādaṃ vā ṭhitiṃ vā ārammaṇaṃ akatvā tesaṃ khayavayanirodhe eva passato sati santiṭṭhatīti idaṃ bhaṅgānupassanāñāṇaṃ nāma. Imassa uppādato paṭṭhāya assa yogino “yathā ime saṅkhārā pañcakkhandhā bhijjanti, evaṃ atītepi saṅkhārā bhijjiṃsu, anāgatepi bhijjissantī”ti nirodhameva passato sati santiṭṭhati, tassa bhaṅgānupassanāñāṇaṃ āsevantassa bahulīkarontassa sabbabhavayonigatiṭṭhitisattāvāsesu sabbe saṅkhārā jalitaaṅgārakāsuādayo viya mahābhayaṃ hutvā upaṭṭhahanti. Etaṃ bhayatupaṭṭhānañāṇaṃ nāma. Tassa taṃ bhayatupaṭṭhānañāṇaṃ āsevantassa sabbe bhavādayo ādittaaṅgārā viya, samussitakhaggā viya paccatthikā appaṭisaraṇā sādīnavā hutvā upaṭṭhahanti. Idaṃ ādīnavānupassanāñāṇaṃ nāma. Tassa evaṃ saṅkhāre ādīnavato passantassa bhavādīsu saṅkhārānaṃ ādīnavattā sabbasaṅkhāresu ukkaṇṭhanā anabhirati uppajjati. Idaṃ nibbidānupassanāñāṇaṃ nāma. Sabbasaṅkhāresu nibbindantassa ukkaṇṭhantassa sabbasmā saṅkhāragatā muñcitukāmatā nissaritukāmatāva hoti. Idaṃ muñcitukamyatāñāṇaṃ nāma. Puna tasmā saṅkhāragatā muñcituṃ puna te eva saṅkhāre paṭisaṅkhānupassanāñāṇena tilakkhaṇaṃ āropetvā tīraṇaṃ paṭisaṅkhānupassanāñāṇaṃ nāma, yo evaṃ tilakkhaṇaṃ āropetvā saṅkhāre pariggaṇhanto tesu anattalakkhaṇassa sudiṭṭhattā “attā”ti vā “attaniya”nti vā aggaṇhanto saṅkhāresu bhayañca nandiñca pahāya saṅkhāresu udāsino hoti majjhatto, “aha”nti vā “mama”nti vā na gaṇhāti, sabbasaṅkhāresu udāsino majjhatto tīsu bhavesu upekkhako, tassa taṃ ñāṇaṃ saṅkhārupekkhāñāṇaṃ nāma. Taṃ panetaṃ sabbasaṅkhārappavattaṃ vissajjetvā nibbānaninnaṃ nibbānapakkhandaṃ hoti, no ce nibbānaṃ santato passati, punappunaṃ “anicca”nti vā “dukkha”nti vā “anattā”ti vā tividhānupassanāvasena saṅkhārārammaṇameva hutvā pavattati.

Again, he contemplates material and immaterial phenomena as “impermanent” and so forth, and for him, conditioned phenomena swiftly and lightly come into view. Then, without taking arising or persistence as an object, his mindfulness remains established solely in the cessation, dissolution, and passing away of those phenomena—this is called bhaṅgānupassanāñāṇa (knowledge of contemplation of dissolution). From the arising of this, for this yogin, mindfulness remains established in cessation alone, seeing: “Just as these conditioned phenomena, the five aggregates, break up now, so too in the past they broke up, and in the future they will break up.” As he cultivates and frequently practices this bhaṅgānupassanāñāṇa, in all realms of existence, wombs, destinations, stations, and abodes of beings, all conditioned phenomena appear as great terror, like blazing heaps of embers—this is called bhayatupaṭṭhānañāṇa (knowledge of appearance as terror). As he cultivates this bhayatupaṭṭhānañāṇa, all realms and so forth appear as dangerous, like blazing embers, like raised swords of enemies, without refuge—this is called ādīnavānupassanāñāṇa (contemplation of danger). For him, seeing conditioned phenomena as dangerous in all realms and so forth due to their danger, disenchantment and dissatisfaction arise toward all conditioned phenomena—this is called nibbidānupassanāñāṇa (contemplation of disenchantment). For one disenchanted and dissatisfied with all conditioned phenomena, there arises a desire for deliverance, a wish to escape from all conditioned states—this is called muñcitukamyatāñāṇa (knowledge of desire for deliverance). Again, to escape from those conditioned states, he investigates those same conditioned phenomena with paṭisaṅkhānupassanāñāṇa (contemplation of reflection) by applying the three characteristics—this is called paṭisaṅkhānupassanāñāṇa. One who, by applying the three characteristics, comprehends conditioned phenomena and, due to clearly seeing the characteristic of not-self, does not grasp them as “self” or “mine,” abandons both fear and delight in conditioned phenomena, becoming neutral and impartial toward them. He does not grasp “I” or “mine,” remaining neutral and impartial toward all conditioned phenomena and equanimous toward the three realms of existence—this knowledge of his is called saṅkhārupekkhāñāṇa (knowledge of equanimity toward conditioned phenomena). This knowledge, however, relinquishes all conditioned processes and inclines toward nibbāna, leaping toward nibbāna. If he does not see nibbāna as peace, it continues to operate repeatedly with conditioned phenomena as its object through the three contemplations of “impermanent,” “suffering,” or “not-self.”

Again, he contemplates those very phenomena of form and formlessness as “impermanent,” and so forth; his formations (saṅkhārā) quickly come into focus. Then, without taking their arising or presence as an object, his mindfulness is established while perceiving only their cessation, vanishing, and dissolution. This is called the knowledge of contemplating dissolution (bhaṅgānupassanāñāṇaṃ). From the arising of this, for this yogi, mindfulness becomes established as he observes only dissolution, [thinking] “just as these formations, the five aggregates, break up, so too in the past did formations break up, and in the future they will break up.” As he cultivates and makes much of the knowledge of contemplating dissolution, all formations in all realms of existence, destinations, stations, and abodes of beings appear as a great terror, like a burning charcoal pit and other such things. This is called the knowledge of the appearance of terror (bhayatupaṭṭhānañāṇaṃ). As he cultivates that knowledge of the appearance of terror, all realms of existence and so forth, appear like burning embers, like executioners with upraised swords, without refuge, and fraught with peril. This is called the knowledge of contemplating peril (ādīnavānupassanāñāṇaṃ). For him, thus seeing formations as fraught with peril, because of the peril of formations in realms of existence and so on, there arises a revulsion, a non-delight in all formations. This is called the knowledge of contemplating disenchantment (nibbidānupassanāñāṇaṃ). For him, becoming disenchanted and revulsed by all formations, there arises a desire for liberation, a desire for release from all formations. This is called the knowledge of the desire for deliverance (muñcitukamyatāñāṇaṃ). Again, in order to be liberated from those formations, investigating those same formations, applying the three characteristics by means of the knowledge of re-examination is the knowledge of re-examination (paṭisaṅkhānupassanāñāṇaṃ). He, who, while taking hold of formations by thus applying the three characteristics, does not grasp them as “self” or “belonging to self” because the characteristic of not-self is well-seen in them, abandoning both fear and delight in formations, becomes indifferent to formations, impartial, does not grasp “I” or “mine”, is indifferent and neutral to all formations, dispassionate toward the three realms. That knowledge of his is called knowledge of equanimity regarding formations (saṅkhārupekkhāñāṇaṃ). This, abandoning the activity of all formations, is inclined towards nibbāna, inclines towards nibbāna. But, if he does not perceive nibbāna as peace, repeatedly, by means of the threefold contemplation of “impermanent”, “suffering”, or “not-self”, it continues to operate taking formations as its object.

Evaṃ tiṭṭhamānañca etaṃ animitto appaṇihito suññatoti tiṇṇaṃ vimokkhānaṃ vasena vimokkhamukhabhāvaṃ āpajjitvā tiṭṭhati. Tisso hi anupassanā tīṇi vimokkhamukhānīti vuccanti. Ettha ca aniccato manasi karonto (paṭi. ma. 1.223-224) adhimokkhabahulo animittaṃ vimokkhaṃ paṭilabhati. Dukkhato manasi karonto passaddhibahulo appaṇihitaṃ vimokkhaṃ paṭilabhati. Anattato manasi karonto vedabahulo suññatavimokkhaṃ paṭilabhati. Ettha ca animitto vimokkhoti animittākārena nibbānaṃ ārammaṇaṃ katvā pavatto ariyamaggo. So hi animittāya dhātuyā uppannattā animitto, kilesehi ca vimuttattā vimokkho. Eteneva nayena appaṇihitākārena nibbānaṃ ārammaṇaṃ katvā pavatto appaṇihito, suññatākārena nibbānaṃ ārammaṇaṃ katvā pavatto suññatoti veditabbo. Adhigatasaṅkhārupekkhassa kulaputtassa vipassanā sikhāppattā hoti. Vuṭṭhānagāminivipassanāti etadeva. Etaṃ saṅkhārupekkhāñāṇaṃ āsevantassa bhāventassa tikkhatarā saṅkhārupekkhā uppajjati.

While thus abiding, this knowledge enters the state of being a gateway to liberation through the three liberations: signless (animitta), desireless (appaṇihita), and void (suññata). Indeed, the three contemplations are said to be the three gateways to liberation. Here, one who attends to impermanence (paṭi. ma. 1.223-224), with strong resolution, attains the signless liberation (animitta vimokkha). One who attends to suffering, with strong tranquility, attains the desireless liberation (appaṇihita vimokkha). One who attends to not-self, with strong feeling, attains the void liberation (suññata vimokkha). Here, the animitta vimokkha is the noble path that arises with nibbāna as its object in the signless mode; it is signless because it arises from the signless element and is a liberation because it is freed from defilements. In the same way, the path that arises with nibbāna as its object in the desireless mode is appaṇihita, and the path that arises with nibbāna as its object in the void mode is suññata. For this noble son who has attained saṅkhārupekkhā, insight reaches its peak. This is precisely the insight leading to emergence (vuṭṭhānagāminivipassanā). As he cultivates and develops this saṅkhārupekkhāñāṇa, a sharper saṅkhārupekkhā arises.

While thus remaining, it attains the state of being the doorway to liberation, by way of the three liberations of being signless, desireless, and empty. The three contemplations are called the three doorways to liberation. And here, one who reflects on impermanence (paṭi. ma. 1.223-224) becomes full of confidence and attains the signless liberation. One who reflects on suffering becomes full of tranquility and attains the desireless liberation. One who reflects on not-self becomes full of wisdom and attains the empty liberation. Here, the signless liberation (vimokkho) is the noble path that has arisen taking nibbāna as object in the aspect of being signless. It is signless because it has arisen with the signless element, and it is liberation because it is liberated from defilements. In the same way, it should be understood that what has arisen taking nibbāna as object in the aspect of being desireless is the desireless liberation, and what has arisen taking nibbāna as object in the aspect of being empty is the empty liberation. The insight of the noble son who has attained equanimity regarding formations reaches its peak. This is the insight that leads to emergence. This very same is saṅkhārupekkhāñāṇa. Cultivating and developing this knowledge of equanimity regarding formations, a sharper equanimity regarding formations arises.

Tassa idāni maggo uppajjissatīti saṅkhārupekkhā saṅkhāre “aniccā”ti vā “dukkhā”ti vā “anattā”ti vā sammasitvā bhavaṅgaṃ otarati. Bhavaṅgā vuṭṭhāya saṅkhārupekkhāya āgatanayeneva aniccādiākārena manasi karitvā uppajjati manodvārāvajjanaṃ, tadeva manasi karoto paṭhamaṃ javanacittaṃ uppajjati, yaṃ “parikamma”nti vuccati. Tadanantaraṃ tatheva dutiyaṃ javanacittaṃ uppajjati, yaṃ “upacāra”nti vuccati. Tadanantarampi tatheva uppajjati javanacittaṃ, yaṃ “anuloma”nti vuccati. Idaṃ tesaṃ pāṭiyekkaṃ nāmaṃ. Avisesena pana tividhametaṃ āsevanantipi parikammantipi upacārantipi anulomantipi vuccati. Idaṃ pana anulomañāṇaṃ saṅkhārārammaṇāya vuṭṭhānagāminiyā vipassanāya pariyosānaṃ hoti. Nippariyāyena pana gotrabhuñāṇameva vipassanāpariyosānanti vuccati. Tato paraṃ nirodhaṃ nibbānaṃ ārammaṇaṃ kurumānaṃ puthujjanagottaṃ atikkamamānaṃ nibbānārammaṇe paṭhamasamannāhārabhūtaṃ apunarāvaṭṭakaṃ gotrabhuñāṇaṃ uppajjati. Idaṃ pana ñāṇaṃ paṭipadāñāṇadassanavisuddhiñca ñāṇadassanavisuddhiñca na bhajati, antarā abbohārikameva hoti, vipassanāsote patitattā pana vipassanāti vā saṅkhyaṃ gacchati. Nibbānaṃ ārammaṇaṃ katvā gotrabhuñāṇe niruddhe tena dinnasaññāya nibbānaṃ ārammaṇaṃ katvā diṭṭhisaṃyojanaṃ sīlabbataparāmāsasaṃyojanaṃ vicikicchāsaṃyojananti tīṇi saṃyojanāni samucchedavasena viddhaṃsento sotāpattimaggo uppajjati. Tadanantaraṃ tasseva vipākabhūtāni dve tīṇi vā phalacittāni uppajjanti anantaravipākattā lokuttarānaṃ. Phalapariyosāne panassa cittaṃ bhavaṅgaṃ otarati.

For him, now the path will arise. Saṅkhārupekkhā, having contemplated conditioned phenomena as “impermanent,” “suffering,” or “not-self,” descends into the life-continuum (bhavaṅga). Emerging from bhavaṅga, by attending to the same mode of impermanence and so forth as established by saṅkhārupekkhā, the mind-door adverting consciousness (manodvārāvajjana) arises. As he attends in the same way, the first impulsion consciousness arises, which is called parikamma (preparation). Immediately after, in the same way, the second impulsion consciousness arises, which is called upacāra (proximity). Following that, again in the same way, the impulsion consciousness arises, which is called anuloma (conformity). These are their individual names. Generally, however, these three are also called preparation, proximity, and conformity, as well as practice. This anulomañāṇa (knowledge of conformity) is the culmination of the insight leading to emergence (vuṭṭhānagāminivipassanā) with conditioned phenomena as its object. Strictly speaking, however, it is said that gotrabhuñāṇa (knowledge of change-of-lineage) is the culmination of insight. Thereafter, gotrabhuñāṇa arises, transcending the lineage of ordinary beings, taking nibbāna, the cessation, as its object, being the first to fully engage with nibbāna and not returning again. This knowledge does not pertain to either the purification of knowledge and vision of the path (paṭipadāñāṇadassanavisuddhi) or the purification of knowledge and vision (ñāṇadassanavisuddhi); it is merely an intermediary, yet it is reckoned as insight because it has fallen into the stream of insight. When gotrabhuñāṇa, having taken nibbāna as its object, ceases, the path of stream-entry (sotāpattimagga) arises with nibbāna as its object, signaled by that prior knowledge, cutting off the three fetters—view of self, attachment to rites and rituals, and doubt—through complete eradication. Immediately after, two or three fruition consciousnesses arise as its result, due to the immediate fruition of supramundane states. At the end of fruition, his mind descends into the life-continuum (bhavaṅga).

Now, the path will arise for him.” Having contemplated formations (saṅkhāra) as “impermanent” (aniccā), or “suffering” (dukkhā), or “non-self” (anattā), it descends into the life-continuum (bhavaṅga). Having arisen from the life-continuum, and having mentally attended to it in the same manner of impermanence, etc., as arrived at by the equanimity regarding formations (saṅkhārupekkhā), mind-door adverting (manodvārāvajjana) arises. While he is attending to that, the first impulsion consciousness (javanacitta) arises, which is called “preliminary work” (parikamma). Immediately after that, the second impulsion consciousness arises, in the same manner, which is called “access” (upacāra). Immediately after that, the impulsion consciousness, that arises in the same manner, is called “adaptation” (anuloma). These are their individual names. Generally, however, all three of these are called maintenance (āsevana), preliminary work (parikamma), access (upacāra), and adaptation (anuloma). This knowledge of adaptation (anulomañāṇa) is the culmination of insight (vipassanā) leading to emergence (vuṭṭhānagāminī) which takes formations as its object. Without qualification, however, it is the knowledge of change-of-lineage (gotrabhuñāṇa) that is said to be the culmination of insight. After that, taking cessation, Nibbāna, as its object, the change-of-lineage knowledge (gotrabhuñāṇa), transcending the lineage of the worldling (puthujjana), being the first acquisition, relating to the object of Nibbāna (nibbānārammaṇe), not turning back again, arises. This knowledge does not partake of the purification of vision of the path, (paṭipadāñāṇadassanavisuddhi) and does not partake of the purification of knowledge and vision, (ñāṇadassanavisuddhi). It occurs in the middle, and is considered to be insignificant (abbohārika), but it is included as insight or because it has fallen into the stream of insight (vipassanā). After change-of-lineage knowledge (gotrabhuñāṇa), having taken Nibbāna as object, has ceased, by the intimation it has given, taking Nibbāna as its object, destroying the fetters of the view, the fetter of clinging to rites and rituals, and the fetter of doubt, by way of cutting them off, the stream-entry path arises. Immediately after that, two or three fruition consciousnesses (phalacittāni), which are its results, arise due to immediate resultant nature of the supramundane. At the end of the fruition, his consciousness descends into the life-continuum (bhavaṅga).

Tato bhavaṅgaṃ vicchinditvā paccavekkhaṇatthāya manodvārāvajjanaṃ uppajjati. So hi “iminā vatāhaṃ maggena āgato”ti maggaṃ paccavekkhati, tato “ayaṃ me ānisaṃso laddho”ti phalaṃ paccavekkhati, tato “ime nāma me kilesā pahīnā”ti pahīnakilese paccavekkhati, tato “ime nāma me kilesā avasiṭṭhā”ti uparimaggattayavajjhe kilese paccavekkhati, avasāne “ayaṃ me dhammo ārammaṇato paṭividdho”ti amataṃ nibbānaṃ paccavekkhati. Iti sotāpannassa ariyasāvakassa pañca paccavekkhaṇāni honti. Tathā sakadāgāmianāgāmīnaṃ. Arahato pana avasiṭṭhakilesapaccavekkhaṇaṃ nāma natthi. Evaṃ sabbānipi ekūnavīsati honti. Ukkaṭṭhaparicchedova ceso. Pahīnāvasiṭṭhakilesapaccavekkhaṇañhi sekkhānaṃ hoti vā, na vā. Evaṃ paccavekkhitvā so sotāpanno ariyasāvako tasmiṃyeva vā āsane nisinno aparena vā samayena kāmarāgabyāpādānaṃ tanubhāvaṃ karonto dutiyamaggaṃ pāpuṇāti, tadanantaraṃ vuttanayena phalañca. Tato vuttanayena kāmarāgabyāpādānaṃ anavasesappahānaṃ karonto tatiyamaggaṃ pāpuṇāti, vuttanayena phalañca. Tato tasmiṃyeva vā āsane nisinno aparena vā samayena rūparāgaarūparāgamānauddhaccaavijjānaṃ anavasesappahānaṃ karonto catutthamaggaṃ pāpuṇāti, vuttanayena phalañca. Ettāvatā cesa arahā nāma aṭṭhamo ariyapuggalo hoti mahākhīṇāsavo. Iti imesu catūsu maggesu ñāṇaṃ ñāṇadassanavisuddhi nāma.

Then, interrupting the life-continuum, the mind-door adverting consciousness arises for the purpose of reflection. Indeed, he reflects: “By this path I have come,” reviewing the path; then, “This benefit I have gained,” reviewing the fruition; then, “These defilements I have abandoned,” reviewing the abandoned defilements; then, “These defilements remain for me,” reviewing the defilements to be abandoned by the three higher paths; finally, “This phenomenon I have penetrated as an object,” reviewing the deathless nibbāna. Thus, a stream-enterer, a noble disciple, has five reflections. Likewise for once-returners and non-returners. For an arahant, however, there is no reflection on remaining defilements. In total, these amount to nineteen reflections. This is the maximum delineation. The reflection on abandoned and remaining defilements may or may not occur for trainees. Having thus reflected, this noble disciple, a stream-enterer, either seated in that very place or at a later time, weakens sensual desire and ill will, attaining the second path and its fruition as described. Then, as described, fully abandoning sensual desire and ill will, he attains the third path and its fruition. Then, either seated in that very place or at a later time, fully abandoning desire for form, desire for the formless, conceit, restlessness, and ignorance, he attains the fourth path and its fruition as described. To this extent, he becomes an arahant, the eighth noble person, a great destroyer of taints. Thus, in these four paths, the knowledge is called ñāṇadassanavisuddhi (purification of knowledge and vision).

Then, having interrupted the life-continuum, the mind-door adverting (manodvārāvajjana) arises for the purpose of reviewing. He reviews the path, thinking, “Indeed, I have come by this path.” Then, he reviews the fruition, thinking, “This benefit has been attained by me.” Then, he reviews the defilements that have been abandoned, thinking, “These defilements of mine have been abandoned.” Then, he reviews the remaining defilements, which are to be abandoned by the three higher paths, thinking, “These defilements of mine remain.” Finally, he reviews the deathless Nibbāna, thinking, “This Dhamma has been penetrated by me through its object.” Thus, the noble disciple who is a stream-enterer has five reviewings. Similarly for the once-returner and non-returner. For the Arahant, however, there is no reviewing of remaining defilements. Thus, all of them together are nineteen. This is only the highest reckoning. For, the reviewing of abandoned and remaining defilements of the trainees sometimes occurs, sometimes does not occur. Having reviewed in this way, that noble disciple who is a stream-enterer, while sitting in that same seat, or at another time, making the sensual desire and ill-will thinner, attains the second path, and immediately after that, the fruition, in the manner described. Then, making the complete eradication of sensual desire and ill-will in the manner described, he attains the third path, and the fruition, in the manner described. Then, while sitting in that same seat, or at another time, making the complete eradication of attachment to fine-material existence, attachment to immaterial existence, conceit, restlessness, and ignorance, he attains the fourth path, and the fruition, in the manner described. With this much, he is an Arahant, the eighth noble person, one with great destruction of influxes (mahākhīṇāsavo). Thus, the knowledge in these four paths is called purification of knowledge and vision (ñāṇadassanavisuddhi).

Ettāvatā pātimokkhasaṃvarasīlādīnaṃ vuttattā sīlavisuddhi ca mettāsubhādīnaṃ vuttattā cittavisuddhi ca nāmarūpapariggahādīnaṃ vasena diṭṭhivisuddhikaṅkhāvitaraṇavisuddhimaggāmaggañāṇadassanavisuddhi paṭipadāñāṇadassanavisuddhi ñāṇadassanavisuddhiyo cāti satta visuddhiyo vuttā honti. Idaṃ vuttappakāraṃ paṭipadākkamaṃ sandhāya vuttaṃ “pāpuṇeyyānupubbena, sabbasaṃyojanakkhaya”nti. Ettha sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso kāmarāgo paṭigho rūparāgo aruparāgo māno uddhaccaṃ avijjāti ime dasa dhammā sabbasaṃyojanā nāma. Etesu sakkāyadiṭṭhivicikicchāsīlabbataparāmāsā sotāpattimaggavajjhā, kāmarāgapaṭighā dutiyamaggena tanubhūtā hutvā tatiyena samugghātaṃ gacchanti, sesāni pañca catutthenāti. Evaṃ anupubbena sabbasaṃyojanakkhayasaṅkhātaṃ arahattaṃ pāpuṇātīti veditabbaṃ.

To this extent, with the mention of pātimokkhasaṃvarasīla and so forth, sīlavisuddhi (purification of virtue) is stated; with the mention of mettā, subha, and so forth, cittavisuddhi (purification of mind) is stated; and by way of nāmarūpapariggaha and so forth, the seven purifications are stated: diṭṭhivisuddhi (purification of view), kaṅkhāvitaraṇavisuddhi (purification of overcoming doubt), maggāmaggañāṇadassanavisuddhi (purification by knowledge and vision of what is the path and what is not), paṭipadāñāṇadassanavisuddhi (purification by knowledge and vision of the practice), and ñāṇadassanavisuddhi (purification by knowledge and vision). This sequence of practice as described is referred to with the words: “pāpuṇeyyānupubbena, sabbasaṃyojanakkhaya”—“One may attain, step by step, the destruction of all fetters.” Here, the ten dhammas—sakkāyadiṭṭhi (view of self), vicikicchā (doubt), sīlabbataparāmāsa (attachment to rites and rituals), kāmarāga (sensual desire), paṭigha (aversion), rūparāga (desire for form), arūparāga (desire for the formless), māna (conceit), uddhacca (restlessness), and avijjā (ignorance)—are called sabbasaṃyojanā (all fetters). Among these, sakkāyadiṭṭhi, vicikicchā, and sīlabbataparāmāsa are eradicated by the sotāpattimagga (path of stream-entry); kāmarāga and paṭigha, having been weakened by the second path, are completely uprooted by the third; the remaining five are eradicated by the fourth. Thus, it should be understood that one attains arahatta (arahantship), the destruction of all fetters, step by step.

To this extent, because the restraint of the pātimokkha has been mentioned, there is purity of virtue. Because mettā and the meditation on impurity (asubha) have been mentioned, there is purity of mind. And in terms of grasping name-and-form (nāmarūpa), the seven purifications have been described: purity of view, purity of overcoming doubt, purity of knowledge and vision of what is the path and what is not the path, purity of knowledge and vision of the way, and purity of knowledge and vision. With reference to the progressive order of practice, what has been said, it has been said: “one should attain, progressively, the destruction of all fetters.” Here, the ten things, namely, self-identity view, doubt, clinging to rites and rituals, sensual desire, aversion, craving for form, craving for the formless, conceit, restlessness, and ignorance are called all the fetters. Among these, self-identity view, doubt, and clinging to rites and rituals are to be abandoned by the path of stream-entry; sensual desire and aversion, having been weakened by the second path, are completely eradicated by the third; the remaining five are [eradicated] by the fourth. Thus, it should be understood that one attains arahatta, which is the destruction of all fetters, progressively.

Nigamanakathāvaṇṇanā

Commentary on the Conclusion

Explanation of the Concluding Remarks

473-5. Adhisīlaadhicittānaṃ adhipaññāya ca sikkhanā uttari bhikkhukiccaṃ nāma natthi yasmā, ato ayaṃ khuddasikkhā samudāhaṭā.

473-5. There is no higher duty for a bhikkhu beyond training in adhisīla (higher virtue), adhicitta (higher mind), and adhipaññā (higher wisdom); therefore, this Khuddasikkhā has been compiled.

473-5. Because there is no further duty for a bhikkhu beyond the trainings in higher virtue, higher mind, and higher wisdom, this Khuddasikkhā has been compiled.

Kenāti ce? Yassa therassa lokavicārino loke vicarantassa mahato kittisaddassa parissamo na sambhoti na hoti, kiṃ viya? Mālutasseva niccaso, yathā niccaṃ vicarantassa mālutassa parissamo natthi, evaṃ vicarantassa kittisaddassa parissamo natthi, tena dhammasirikena samudāhaṭāti sambandho.

By whom, you ask? By that thera (elder) lokavicārino—wandering in the world—whose great fame causes no fatigue, just as mālutasseva niccaso—like the wind that constantly moves without weariness—so too, his renown causes no fatigue while he wanders. Thus, it was compiled by Dhammasirikena (Dhammasiri), and this is the connection.

By whom, if it is asked? The connection is that it has been compiled by that elder Dhammasirika, whose great effort of fame, as he wanders in the world, does not arise, just as the effort of the wind that constantly wanders does not arise. The effort of fame of one wandering in this way does not arise; it does not happen. Just like what? Just like the wind always, just as there is no effort for the wind that is constantly wandering, so the effort of his fame as he wanders is not.

Khuddasikkhā-abhinavaṭīkā

Khuddasikkhā-abhinavaṭīkā

Ganthārambhakathā

Discourse on the Introduction to the Text

Introduction to the Text

I venerate the adornment of the three worlds, crafted from the nectar of the true Dhamma;

I venerate the One who is the Tilaka of the Three Worlds, created from the nectar of the true Dhamma;

The Victorious One who delights people’s minds, who has well and thoroughly established devotion.

I will provide the explanation of the meaning of this, together with the decision.

Ganthārambhakathāvaṇṇanā

Commentary on the Discourse on the Introduction to the Text

Explanation of the Introduction to the Text

(Ka) etthāha – kimatthamāditovāyaṃ gāthā nikkhittā, nanu yathādhippetameva pakaraṇamārabhanīyanti? Vuccate – sappayojanattā . Sappayojanañhi taṃdassanaṃ tāya ratanattayappaṇāmābhidheyyakaraṇappakārappayojanābhidhānasandassanato. Tāni ca pana sappayojanāni anantarāyena ganthaparisamāpanādippayojanānamabhinipphādanato. Tathā hi sotūnamattano ca yathādhippetatthanipphādanaṃ ratanattayappaṇāmakaraṇappayojanaṃ. Viditābhidheyyassa ganthassa viññūnamādaraṇīyatā abhidheyyakathanappayojanaṃ. Sotujanasamussāhajananaṃ karaṇappakārappayojanakathanappayojanaṃ. Vohārasukhatā pana abhidhānakathanappayojanaṃ.

(Ka) Here it is said: For what purpose was this verse placed at the beginning? Should not the treatise simply commence as intended? It is answered: Because it serves a purpose. That purpose is shown by indicating the reverence to the Triple Gem, the subject matter, the method of composition, and the purpose of the exposition. These are purposeful because they lead to the accomplishment of aims such as completing the text without hindrance. Indeed, the purpose of revering the Triple Gem is to bring about the intended results for both the listeners and oneself. The purpose of stating the subject matter is to make the text worthy of respect by the wise. The purpose of describing the method of composition is to inspire enthusiasm in the listeners. Ease of expression is the purpose of the exposition.

(Ka) Here he says – why was this verse inserted from the very beginning, shouldn’t one just start the treatise as intended? It is said – because it has a purpose. That presentation is purposeful because of the presentation of veneration to the Triple Gem, the expression of the subject matter, the manner of composition, and the expression of the purpose. And those are purposeful, because they are accomplishing purposes such as the completion of the book without hindrance, and so on. Thus, accomplishing the intended meaning for the listeners and for oneself is the purpose of the veneration to the Triple Gem. The purpose of the statement of the subject matter is to make known the subject matter of the text, and render it worthy of reverence by the wise. The purpose of the statement of the manner of composition is to generate encouragement for the listeners. The purpose of the expression is its ease of use.

Tattha vanditvā ratanattayanti iminā ratanattayappaṇāmo dassito, khuddasikkhanti iminā khuddabhūtānaṃ sikkhānaṃ idha paṭipādetabbatādīpanena abhidheyyaṃ, abhidheyyo ca nāmesa samuditena satthena vacanīyatthoti. Abhidhānañca pana imināva dassitaṃ tena atthānugatasamaññāparidīpanato. Samātikanti iminā karaṇappakāro, khuddasikkhanti iminā ca, tena khuddabhūtānaṃ sikkhānaṃ idha dassetabbabhāvappakāsanato. Ādito upasampanna sikkhitabbanti iminā payojanapayojanaṃ pana imināva sāmatthiyato dassitameva, tāsaṃ sikkhitabbappakāsanena hi sikkhane sati tammūlikāya diṭṭhadhammikasamparāyikatthanipphattiyā saṃsijjhanato. Pakaraṇappayojanānaṃ sādhanasādhiyalakkhaṇo sambandho tannissayadassaneneva dassitoyevāti ayamettha samudāyattho.

Herein, “vanditvā ratanattaya” indicates reverence to the Triple Gem; “khuddasikkha” indicates the subject matter by showing that the minor trainings are to be practiced here; and this subject matter is what is to be expressed through the text as a whole. The exposition is also indicated by this, as it illuminates the designation aligned with the meaning. “Samātika” indicates the method of composition, as does “khuddasikkha”, by revealing that the minor trainings are to be shown here. “Ādito upasampanna sikkhitabba” indicates the purpose of the purpose, which is inherently shown by its capability, for by illuminating these trainings, their practice leads to the accomplishment of benefits in this life and the next. The connection between the purposes of the treatise is shown simply by indicating their dependence, and this is the overall meaning here.

Here, “Having paid homage to the Triple Gem” indicates the salutation to the Triple Gem. “Khuddasikkhā” indicates the subject matter, by illuminating that the trainings of minor (khudda) nature are to be explained here, and the subject matter is indeed what is to be expressed with integrated meaning. The expression, then, is indicated by this very (phrase), since it elucidates the terminology’s connection to the meaning. “With its matrix” indicates the manner of its composition, and also by “Khuddasikkhā”, since it illuminates the fact that the trainings of minor (khudda) nature are to be shown here. “From the beginning, the fully ordained should train” indicates the purpose of the purpose, and this, indeed, is shown by implication. For when the elucidation of those trainings is provided, once they are trained, then based on that, the accomplishment of the aims pertaining to the visible realm and future existences will be completely successful. The relationship, which is characterized by the accomplishment and what is to be accomplished of the exposition’s purposes, has already been indicated just by the showing of its basis. This, in summary, is the overall meaning here.

Ayaṃ panetthāvayavattho – ratanattayaṃ vanditvā khuddasikkhaṃ pavakkhāmīti sambandho. Ratijananaṭṭhena ratanāni, buddhadhammasaṅghānametaṃ adhivacanaṃ. Atha vā cittīkatādinā kāraṇena ratanāni, buddhādayova ratanāni. Tathā ca vuttaṃ –

Now, the meaning of the parts here is this: Having revered the Triple Gem, I will expound the Khuddasikkhā—this is the connection. They are called ratanāni (gems) because they generate delight—these are designations for the Buddha, Dhamma, and Saṅgha. Alternatively, they are ratanāni due to being honored and so forth, meaning only the Buddha and others are gems. Thus it is said:

This, then, is the meaning of its components here: the connection is, “Having paid homage to the Triple Gem, I will expound the Khuddasikkhā.” Gems (ratanāni), in the sense of creating delight, is a designation for the Buddha, Dhamma, and Saṅgha. Or else, gems (ratanāni), due to being precious and other reasons, Buddhas and others are the gems (ratanāni). And thus it has been said:

Anomasattaparibhogaṃ, ratanaṃ tena vuccatī”ti. (dī. ni. aṭṭha. 2.33; saṃ. ni. aṭṭha. 3.5.223; khu. pā. aṭṭha. 3; su. ni. aṭṭha. 1.226; udā. aṭṭha. 45; mahāni. aṭṭha. 50);

Used by the unsurpassed being, it is called a gem for this reason.” (dī. ni. aṭṭha. 2.33; saṃ. ni. aṭṭha. 3.5.223; khu. pā. aṭṭha. 3; su. ni. aṭṭha. 1.226; udā. aṭṭha. 45; mahāni. aṭṭha. 50);

Used by noble beings, it is called a gem” (dī. ni. aṭṭha. 2.33; saṃ. ni. aṭṭha. 3.5.223; khu. pā. aṭṭha. 3; su. ni. aṭṭha. 1.226; udā. aṭṭha. 45; mahāni. aṭṭha. 50);

Tayo avayavā assāti tayaṃ, samudāyāpekkhaṃ ekavacanaṃ, avayavavinimuttassa pana samudāyassa abhāvato tīṇi eva ratanāni vuccanti. Ratanānaṃ tayaṃ ratanattayaṃ. Vanditvāti tīhi dvārehi namassitvā. “Tisso imā, bhikkhave, vandanā kāyena vandati, vacasā vandati, manasā vandatī”ti (a. ni. 3.155) hi vuttaṃ. Tattha viññattiṃ anuppādetvā kevalaṃ ratanattayaguṇānussaraṇavasena manodvāre bahulappavattā kusalacetanā manodvāravandanā. Taṃ taṃ viññattiṃ uppādetvā pana pavattā kāyavacīdvāravandanā. Sikkhitabbāti sikkhā, adhisīlaadhicittaadhipaññāvasena tisso sikkhā. Sikkhanañcettha yathākkamaṃ sīlādidhammānaṃ saṃvaraṇavasena, ekārammaṇe cittacetasikānaṃ samādhānavasena, ārammaṇajānanalakkhaṇappaṭivedhamaggapātubhāvapāpanavasena ca āsevanaṃ daṭṭhabbaṃ. Aññattha bahuvidhā sikkhā, idha tu saṅkhepanayattā appakādianekatthasambhavepi khudda-saddassa appakatthovettha yuttataroti khuddā appakā sikkhāti khuddasikkhā. Idha pana khuddasikkhāppakāsako gantho tabbohārūpacārato itthiliṅgavasena “khuddasikkhā”ti vuccati yathā “varuṇānagara”nti. Taṃ khuddasikkhaṃ. Pavakkhāmīti kathessāmi.

It has three parts, hence “tayaṃ,” a singular term referring to the whole, but because there is no whole apart from the parts, the three gems are indeed called ratanāni. The triad of gems is ratanattayaṃ. “Vanditvā” means having paid homage through the three doors. For it is said, “These three, bhikkhus, are forms of veneration: one venerates with the body, with speech, with the mind” (a. ni. 3.155). Herein, without generating expression, the wholesome intention frequently arising in the mind-door solely by recollecting the qualities of the Triple Gem is veneration through the mind-door. Generating expressions and acting accordingly is veneration through the body and speech doors. That which is to be trained in is sikkhā—the three trainings in adhisīla (higher virtue), adhicitta (higher mind), and adhipaññā (higher wisdom). Training here should be understood as restraint through virtues like sīla, concentration of mind and mental factors on a single object, and penetration through the characteristic of knowing the object, leading to the manifestation of the path. Elsewhere, trainings are manifold, but here, due to the concise method, though the word “khudda” could have many meanings, “minor” is more fitting, so khuddasikkhā means minor trainings. Here, the text illuminating the Khuddasikkhā is called “khuddasikkhā” in the feminine form due to conventional usage, just as “Varuṇānagara” is. That is khuddasikkhaṃ. “Pavakkhāmi” means I will explain.

It has three components, thus it is a triad (tayaṃ); a singular form in respect of the collective; but, since there is no collective separate from its parts, it means just three gems. The triad of gems is the Triple Gem (ratanattayaṃ). Having paid homage (Vanditvā) means having venerated through the three doors. For it has been said, “Monks, these are the three venerations: one venerates by body, one venerates by speech, one venerates by mind” (a. ni. 3.155). Herein, the wholesome volition frequently arising through the mind-door, through recollection of the qualities of the Triple Gem, without producing any communicative expression, is mind-door veneration. But that (volition) which arises producing this or that communicative expression is bodily or vocal door veneration. That which is to be trained (Sikkhitabbā) is training (sikkhā), the three trainings being in terms of higher virtue (adhisīla), higher mind (adhicitta), and higher wisdom (adhipaññā). And here, training should be understood respectively as cultivating the restraint with regards to virtuous conduct and other qualities, of concentrating the mind and mental factors on a single object, and of attaining the arising of the path that penetrates by knowing the characteristic of the object. Elsewhere, training is manifold. Here, however, since it is a concise approach, and because there could be many meanings for the word khudda (“minor”), of which “small” is one, the meaning “small” is more appropriate here, thus “minor, small trainings” are the Khuddasikkhā. Here, however, the text that illuminates the Khuddasikkhā, through metonymy based on its conventional usage, is called “Khuddasikkhā” in the feminine gender, like “Varuṇanagara.” That Khuddasikkhaṃ. I will expound (Pavakkhāmī) means I will explain.

Kīdisanti āha “ādito upasampannasikkhitabba”ntiādi. Ādi-saddoyamatthi avayavavacano yathā “sabbādīni sabbanāmānī”ti. Atthi apādānavacano yathā “pabbatādīni khettānī”ti. Tatthāvayavavācī kammasādhano “ādiyatītyādī”ti. Itaro apādānasādhano “ādiyati etasmātyādī”ti . Tattha yo avayavavacano, tassedaṃ gahaṇaṃ, tasmā upasampannakkhaṇampi anto katvā ādibhūtā upasampannakkhaṇatoyeva paṭṭhāyāti evamettha attho daṭṭhabbo. Eva-saddo panettha sabbavākyānaṃ avadhāraṇaphalattā labbhati. To-paccayo avadhimhiyeva , na ādhāre. Tattha hi topaccaye ādhāre vattamāne ādimhiyeva majjhaantānaṃ avayavabhūte upasampannakkhaṇeyevāti attho bhaveyya, tathā sati avadhāraṇanicchayo niyamoti atthantarattā ādikkhaṇaniyamena majjhādayo nivattiyeyyuṃ. Apādānavacanassāpi gahaṇe avadhibhūto upasampannakkhaṇo nivattiyeyya “pabbatādīni khettānī”ti ettha ādibhūtapabbatapariccāgena khettaggahaṇaṃ viyāti daṭṭhabbaṃ. Ṭīkāyaṃ pana ādhāratthopi vutto, so yathāvuttadosaṃ nātigacchati. Sabbattha “ṭīkāya”nti ca vutte ettheva purāṇaṭīkāyanti gahetabbaṃ. Āditoti iminā idaṃ dīpeti – atidullabhaṃ khaṇasamavāyaṃ labhitvā ālasiyadosena appaṭipajjantehi ca aññāṇadosena aññathā paṭipajjantehi ca ahutvā ādito paṭṭhāya nirantarameva tīsu sikkhāsu sammāpaṭipajjanavasena ādaro janetabboti.

Of what kind? It says: “ādito upasampanna sikkhitabba” and so forth. The word “ādi” sometimes denotes a part, as in “sabbādīni sabbanāmāni,” and sometimes an origin, as in “pabbatādīni khettānī.” There, when denoting a part, it relates to action—“it begins thus”—while as an origin, it means “it is taken from this.” Here, it is taken as denoting a part, so it should be understood as meaning “from the moment of upasampannā (ordination) onward,” including that moment as the starting point. The word “eva” here serves to emphasize all statements. The suffix “to” indicates a limit, not a basis. If “to” were used as a basis, it would mean “only at the moment of ordination, which is a part including the middle and end,” but this would imply a restrictive determination, which differs in meaning, excluding the middle and so forth by specifying the initial moment. Even if taken as an origin, the moment of ordination as a limit would be excluded, just as in “pabbatādīni khettānī,” fields are taken by excluding the mountain as the starting point. However, the ṭīkā also mentions it as a basis, which does not avoid the fault explained. Wherever “ṭīkāya” is mentioned, it should be understood as the purāṇaṭīkā here. “Ādito” illuminates this: Having obtained the exceedingly rare concurrence of moments, reverence should be cultivated by practicing rightly in the three trainings from the beginning without interruption, rather than through laziness or ignorance leading to wrong practice.

What kind is it? He says, “from the beginning, that which should be trained in by one who is ordained” and so on. This word beginning (ādi) has the meaning of a part, as in “all beginnings are all pronouns” (sabbādīni sabbanāmānī’ti). It has the meaning of an ablative, as in “fields beginning with the mountain” (pabbatādīni khettānī’ti). There, that which is part is constructively derived. “It is begun, therefore it’s the beginning” (ādiyatītyādī’ti). The other is ablatively derived as, “It’s that from which something is begun,” therefore, “beginning” (ādiyati etasmātyādī’ti). Among them, that which denotes ‘part,’ this is to be accepted, therefore including the moment of full ordination (upasampannakkhaṇampi), as primary, from the very moment of ordination (upasampannakkhaṇatoyeva). Here the meaning should be seen like so. The word indeed (Eva) is obtained here for the purpose of emphasizing all the sentences. The suffix -to is only in the sense of limit, not location. Because if the suffix -to conveyed location, the sense would be “only at the beginning,” (ādimhiyeva) at the very moment of ordination which is a part of the beginning, middle, and end. If so, as ‘definiteness’ and ‘restriction’ have different meanings, the middle, and so on, would be excluded by the restriction to the initial moment. If the meaning is taken in the ablative sense, it should be understood that the moment of ordination which constitutes the limit is excluded, just as in the phrase “fields beginning with the mountain,” (pabbatādīni khettānī’ti) the inclusion of the fields is by abandoning the mountain which constitutes the beginning. In the commentary, however, the sense of location is also mentioned. That does not overcome the defect as it was stated before. Everywhere, when “in the commentary” (ṭīkāya’nti) is said, it is only this ancient commentary (purāṇaṭīkā) that should be understood. With from the beginning (ādito), he reveals this - having obtained a confluence of circumstances which is extremely difficult to get, one shouldn’t become someone who does not practice due to the fault of laziness or practices improperly due to ignorance, but, from the beginning itself, continuously, one should generate zeal by practicing properly the three trainings.

Upasampannena upasampannāya ca sikkhitabbaṃ āsevitabbanti upasampannasikkhitabbaṃ, ekasesanayena upasampannatāsāmaññena vā upasampannāyapi etthevāvirodhoti upasampannena sikkhitabbanti samāso. Nanu adhisīlādayova sikkhitabbā, evaṃ sati kathaṃ pakaraṇaṃ sikkhitabbattena vuttanti? Nāyaṃ doso, sikkhāya sikkhitabbatte sati taddīpakaganthassāpi āsevitabbatā āpajjatīti. Sukhaggahaṇatthaṃ vattabbavinicchayaṃ sakalampi saṅgahetvā mātikāya ṭhapanato saha mātikāyāti samātikaṃ. Tagguṇasaṃviññāṇoyaṃ bahubbīhi tassa khuddasikkhāsaṅkhātassa aññapadatthassa yo guṇo mātikāsaṅkhātaṃ visesanaṃ, tassa idha viññāyamānattā. Sukheneva hi gahaṇaṃ siyā mātikānusārena taṃ taṃ vinicchayaṃ olokentānaṃ saṃsayāpagamato.

That which is to be trained in by one who is upasampanna (ordained), male or female, and practiced, is upasampannasikkhitabbaṃ—either by the method of ekasesa (remainder) or by the commonality of being upasampanna, there is no contradiction here for the female, so it is a compound meaning “to be trained in by the ordained.” But are not adhisīla and so forth the things to be trained in? If so, how is the treatise said to be “to be trained in”? This is not a fault, for when the training is to be practiced, the text illuminating it also becomes something to be practiced. For ease of understanding, encompassing all determinations to be explained and placing them with a mātikā (outline), it is samātikaṃ—with the outline. This is a bahubbīhi compound, where the quality of that called khuddasikkhā, distinguished by the mātikā, is understood here, for understanding comes easily by examining the determinations according to the mātikā, removing doubts.

That which should be trained, practiced by the ordained, is that which should be trained by an ordained (upasampannasikkhitabbaṃ); by the singular collective, or by the shared state of being ordained, even the one who is fully ordained woman is not in conflict here, therefore, it is a compound “that which should be trained by the ordained” (upasampannena sikkhitabbanti). Now, are the higher virtue (adhisīla) and so forth, that are to be trained? That being so, how is the text (pakaraṇaṃ) spoken as that which must be learned? This is not a fault. Because if the training is what should be trained, then the text that explains it also becomes what should be practiced. To facilitate grasping, organizing all the determinations of what should be said, for the sake of keeping it in a matrix (mātikā), along with a matrix, thus with matrix (samātikaṃ). This is a possessive compound in which the attribute is made known, because the attribute, which is a qualification in the form of a matrix (mātikāsaṅkhātaṃ) of that other thing known as Khuddasikkhā, is made known here. For, understanding would be easy for those who, following the matrix (mātikānusārena), look into these specific decisions, due to the removal of doubt.

Mātikāvaṇṇanā

Commentary on the Outline

Explanation of the Matrix

(Kha-ja) idāni “samātika”nti vuttattā mātikāpadāni tāva uddisituṃ “pārājikā ca cattāro”tiādi āraddhaṃ. Etthāha – tīsu sikkhāsu adhisīlasikkhāva kasmā paṭhamaṃ vuttāti? Sabbasikkhānaṃ mūlabhūtattā. “Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvaya”nti (saṃ. ni. 1.23; peṭako. 22; mi. pa. 2.1.9) hi vuttaṃ. Tatrāpi mahāsāvajjattā mūlacchejjavasena pavattanato sabbapaṭhamaṃ jānitabbāti pārājikāva paṭhamaṃ vuttāti veditabbaṃ. Mātikāpadānaṃ pana attho tassa tassa mātikāpadassa niddesavaseneva viññāyatīti na idha visuṃ dassayissāma. Aviññāyamānaṃ pana tattha tattheva pakāsayissāma.

(Kha-ja) Now, since it was said “samātika,” the outline terms are first recited with “pārājikā ca cattāro” and so forth. Here it is asked: Why, among the three trainings, is only adhisīlasikkhā mentioned first? Because it is the root of all trainings. For it is said, “Established in sīla, a wise person develops mind and wisdom” (saṃ. ni. 1.23; peṭako. 22; mi. pa. 2.1.9). Among these, because of their great fault and their function as the root severance, the pārājikā are to be known first and thus are mentioned first. The meaning of the outline terms will be understood through their respective expositions, so they are not shown separately here. What is not understood will be clarified there as needed.

(Kha-ja) Now, because “with matrix” (samātika’nti) was said, to enumerate the matrix terms first, “four defeats” (pārājikā ca cattāro’ti) and so forth are begun. He said - Of the three trainings, why is training in higher virtue (adhisīlasikkhā) mentioned first? Because it is the root of all trainings. Because “A wise man, established in virtue, cultivating mind and wisdom,”(sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvaya’nti) (saṃ. ni. 1.23; peṭako. 22; mi. pa. 2.1.9) has been said. Even within that, because it leads to the cutting off of the root due to great fault, it should be known first, thus defeat (pārājikā) is mentioned first. The meaning of the matrix terms, however, is to be understood only by the statement of each matrix term, so we will not show it separately here. But we will explain, here and there, what is not understood.

Idāni uddiṭṭhapadānukkamena niddesaṃ ārabhanto “pārājikā ca cattāro”ti paṭhamaṃ mātikāpadaṃ uddhari. Evamuparipi. Idāni pārājikāyo uddisitvā uddiṭṭhapadānukkamena niddesaṃ ārabhanto “garukā navā”ti dutiyaṃ padaṃ uddharītiādinā yathāyogaṃ vattabbaṃ. Tattha sikkhāpadaṃ atikkamitvā āpattiṃ āpannā puggalā tāya parājayantīti parājiyā. Teyeva pārājikā upasaggassa vuddhiṃ katvā ya-kārassa ka-kārakaraṇena. Te pana gaṇanaparicchedavasena cattāroti attho.

Now, beginning the exposition in the order of the recited terms, “pārājikā ca cattāro” is cited as the first outline term. So too with what follows. Now, having recited the pārājikā, beginning the exposition in the order of the recited terms, “garukā navā” is cited as the second term, and so forth as appropriate. Herein, persons who transgress a sikkhāpada (training rule) and incur an offense are defeated by it—thus parājiyā. These are pārājikā, with the augment “pā” and the change of “ya” to “ka.” They are four in number, defined by enumeration.

Now, beginning the statement in the order of the enumerated terms, he extracted first the matrix term “four defeats.” (pārājikā ca cattāro’ti) And similarly above. Now, having enumerated the defeats, beginning the statement in the order of the enumerated terms, he extracts the second term “nine serious” (garukā navā’ti), and it should be said accordingly. Therein, people who transgress a training precept and incur an offense are defeated by it, thus, parājiyā. Defeats (pārājikā) by adding the prefix and making the ya-sound into a ka-sound. They are four according to numerical classification.

1. Pārājikaniddesavaṇṇanā

1. Commentary on the Exposition of Pārājika

1. Explanation of the Statement on Defeat

1-2. Idāni te dassetuṃ “maggattaye”tiādi āraddhaṃ. Evamuparipi yathāyogaṃ yojetabbaṃ. Tattha maggattayeti ettha maggā ca nāma tiṃsa maggā. Manussāmanussatiracchānagatavasena hi tisso itthiyo. Tattha tiracchānagatāya ayaṃ paricchedo –

1-2. Now, to show these, it begins with “maggattaye” and so forth. So too with what follows, as appropriate. Herein, maggattaye refers to the three paths, and these paths are thirty in number. For there are three kinds of females—human, non-human, and animal—and their divisions are as follows:

1-2. Now, to show these, the text begins with “in the three paths” etc. Thus, the rest should be connected as appropriate. Here, in “in the three paths”, the paths are thirty paths. For there are three (kinds of) women according to human, non-human and animal births. Herein, this is the categorization for one born as an animal:

Catuppadānaṃ majjārī, vatthu pārājikassimā”ti. (pārā. aṭṭha. 1.55);

Of those with four feet: cats—these are the objects of this pārājika.” (pārā. aṭṭha. 1.55);

Four-footed – she-cat; the matter is of pārājika.” (Parā. Aṭṭha. 1.55);

Tāsaṃ vaccapassāvamukhamaggavasena tayo tayo katvā nava maggā, tathā ubhatobyañjanakānaṃ, purisānaṃ pana vaccamukhamaggavasena dve dve katvā cha, tathā paṇḍakānanti tiṃsa. Tesaṃ taye. Kīdiseti āha “santhatasanthate”ti. Santhate asanthateti padacchedo. Na santhataṃ asanthataṃ. Tasmiṃ asanthate. Na-kāro ettha “abrāhmaṇo”tiādīsu viya payirudāse, taṃ kiriyāyuttassa tādisassa aññassa vatthuno vidhānena santhatassa vatthuno payirudāsanaṃ pariccajanaṃ payirudāsoti. Na pasajjappaṭisedhe, santhataṃ pasajja patvā tassa “brāhmaṇo na bhavissatī”tiādīsu viya na nisedhoti. Vā-saddo panettha vacanayuttibaleneva labbhati, tassa paliveṭhetvā, anto vā pavesetvā vatthādinā kenaci paṭicchanne vā appaṭicchanne vāti attho. Tathābhūte allokāse pakativātena asamphuṭṭhe tintappadese. Nimittanti aṅgajātaṃ. Santiādi tabbisesanaṃ. Santi attaniyaṃ. Saṃ-saddo hi attani attaniye ca vattati. Santhataṃ asanthatanti yathāvuttanayena paṭicchannaṃ vā appaṭicchannaṃ vā. Upādiṇṇanti anaṭṭhakāyappasādaṃ. Kittakanti āha “tilamattampī”ti. Tilassa mattaṃ sākallaṃ yassa taṃ tilamattaṃ . “Mattaṃ sākallaṃ nicchaye”ti hi nighaṇḍu. Etthāpi avayavena viggaho samudāyo samāsattho, tilabījappamāṇampīti vuttaṃ hoti. Kiṃ taṃ? Nimittaṃ, pavesanaṃ vā. Api-saddo sambhāvane, “tilabījamattampī”ti sambhāvīyati, adhike kā nāma kathāti idamettha sambhāvanaṃ, evaṃbhūtaṃ saṃ aṅgajātaṃ yathāvutte maggattaye tilamattampi pavesanto bhikkhu cuto paribhaṭṭho, pārājiko nāma hoti sāsanatoti viññāyati gammamānatthassa saddassa payogaṃ pati kāmācārattā. Kīdisoti āha “anikkhittasikkho”ti. Nikkhittasikkho pana abhikkhukattā pariccatto. Tattha nikkhittā ohitā pariccattā paccakkhātā sikkhā etenāti viggaho. Yathālakkhaṇaṃ na nikkhittasikkho anikkhittasikkho. Tattha cittakhettakālappayogapuggalavijānanavasena sikkhāpaccakkhānaṃ ñatvā tadabhāvena apaccakkhānaṃ veditabbaṃ.

For these, counting three each by way of excrement, urine, and genital paths, there are nine paths; similarly for hermaphrodites; for males, counting two each by excrement and genital paths, there are six; and likewise for paṇḍakas—making thirty. In these three kinds. Of what sort? It says “santhatasanthate”. The phrase splits as “santhate asanthate.” Not covered, not uncovered. In that asanthate. The “na” here is like in “abrāhmaṇo,” indicating exclusion—not prohibition—of something covered, meaning the exclusion of an object covered by some action, abandoning it, not prohibiting it as in “he will not be a brahmin” upon reaching it. The word “vā” is implied here by the force of the statement, meaning either covered with cloth or another material or uncovered. In such a state, allokāse—an open space untouched by natural air, a wet place. Nimitta means the genital organ. Sa and so forth qualify it. Sa means belonging to oneself. The word “saṃ” applies to both oneself and what belongs to oneself. Santhataṃ asanthataṃ—covered or uncovered as explained. Upādiṇṇa—with intact bodily sensitivity. How much? It says “tilamattampi”. The measure of a sesame seed, whole, is tilamattaṃ. For it is said in the dictionary, “Mattaṃ is whole in determination.” Here, too, analysis by part yields the compound meaning: even the size of a sesame seed. What is it? The genital organ or its insertion. “Api” indicates possibility—“even as much as a sesame seed” is considered possible; how much more for something greater? This is the consideration here. A bhikkhu who inserts such a saṃ—genital organ—into the three paths mentioned, even to the size of a sesame seed, is cuto—fallen, defeated—becomes a pārājiko, understood thus due to the usage of the verb implying desire. Of what sort? It says “anikkhittasikkho”. One who has relinquished training is not a bhikkhu due to abandoning it. The analysis is: one by whom training is relinquished, set down, abandoned, rejected. One who has not relinquished training as defined is anikkhittasikkho. Herein, relinquishing training is known through mind, field, time, action, and person, and its absence is understood as non-relinquishment.

In each of these three (animal, non-human, and human females), there are nine paths made up of three each based on the paths for feces, urine, and mouth. Similarly, for those with both sexual organs, and for males, it makes six, (with) two each based on the paths for feces and mouth. Likewise, for neuters (paṇḍaka), thus (it makes up to) thirty. Of them, in the three (paths). He states what kind by saying “covered or uncovered”. The word split is santhate asanthate (covered, uncovered). What is not covered is asanthataṃ. In this word “uncovered”, the negative particle functions, like in such instances as “non-Brahmin,” in the sense of exclusion (payirudāsa), as a directive regarding a thing that is different and similar to that action. Thus, the exclusion (payirudāsanaṃ) of the covered object, its renunciation, is exclusion (payirudāsa). It does not (function) in the sense of mere denial, as if one were to accept and embrace what is covered and then deny it, like “he will not be a brahmin” etc. In this (context), the word “or” is obtained only by the force of the statement, meaning it is wrapped around, or inserted inside, either covered or uncovered by something like a cloth. In a similar way, in an open space, in a damp place not touched by the natural wind. Sign means the sexual organ. “One’s own”, etc. are its qualifiers. “Own” means belonging to oneself. Indeed, the word saṃ is used in the sense of self and belonging to self. “Covered or uncovered” (means), in accordance with the aforementioned method, either covered or uncovered. “Taken up” refers to the healthy flesh that has not been lost. He asks how much, saying “even the size of a sesame seed”. That which has the complete measure of a sesame seed is called “sesame-seed sized”. Indeed, the lexicon states, “Measure, entirety, certainly.” Here too, the word is analyzed with respect to its parts, while the collective whole is the compound’s meaning; thus, it is said, “even the size of a sesame seed”. What is it? The sign, or the insertion. The word ‘even’ is in a context of probability, “even the size of a sesame seed” is plausible, what need is there to speak of more than that? This is the possibility, that a “one’s own” organ of such a kind, inserted into the three aforementioned paths, even the size of a sesame seed, means a monk is fallen, defeated; he is called one who has committed a pārājika offense, in (regard to) the Teaching. It is understood that due to acting on sensual desires, the implied meaning is employed through the implied word. He asks, what kind is he? He says, “one who has not discarded the training”. However, one who has discarded the training is excluded because he is no longer a monk. Herein, the analysis is: “Disposed” means put down, renounced, declared (that he is giving up). The training (sikkhā) is through this (declaration) – thus (he is) one who has discarded the training (nikkhittasikkho). As defined, one who has not discarded the training is anikkhittasikkho. Therein, one should understand renunciation of the training based on knowing the mind, the field, the time, the effort, and the person, and the absence of that, and non-renunciation (of training) through their absence.

Tattha upasampannabhāvato cavitukāmatācittaṃ cittaṃ nāma. “Buddhaṃ paccakkhāmī”tiādīni “gihīti maṃ dhārehi, upāsako, ārāmiko, sāmaṇeroti maṃ dhārehī”ti “alaṃ me buddhenā”tiādīni cha khettapadāni khettaṃ nāma. “Paccakkhāmī”tiādinā vutto vattamānakāloyeva kālo nāma. Yāya kāyaci bhāsāya vasena vācasikappayogova payogo nāma. Anummattādiko paccakkhāto ca manussajātiko sova puggalo nāma. Paccakkhātakassa vacanasamanantarameva “ayaṃ ukkaṇṭhito”ti vā “gihibhāvaṃ patthayatī”ti vā sotuno jānanaṃ vijānanaṃ nāmāti veditabbaṃ.

Herein, the desire to fall from the state of being ordained is cittaṃ—mind. Words like “I reject the Buddha” or “Consider me a householder, a lay follower, a gardener, a novice” or “Enough for me with the Buddha” are the six fields—khettaṃ. The present tense of saying “I reject” and so forth is kālo—time. Any verbal expression is payogo—action. Only a human being, not a madman or the like, who rejects is puggalo—person. The hearer’s immediate understanding—“he is dissatisfied” or “he desires the householder state”—is vijānanaṃ—recognition.

Therein, the mind (citta) is the mind that desires to depart from the state of being an ordained person. The field (khetta) refers to the six phrases such as “I renounce the Buddha”, etc., “Consider me a layman, a lay follower, a monastery-dweller, a novice,” and “Enough of the Buddha for me”, etc.. The time (kālo) refers to the present tense only, as stated in “I renounce” etc. The effort (payoga) is only verbal effort by means of any language whatsoever. The person (puggala) is a renouncer, such as a fool etc., and he is one who is a human by birth. The understanding (vijānana) refers to the listener’s knowledge, immediately after the words of renunciation, that “this one is disaffected” or “he desires the state of a layman”. It should be understood thus.

Tattha naṭṭhakāyappasādaṃ pana piḷakaṃ vā cammakhilaṃ vā lomaṃ vā pavesantassa dukkaṭaṃ. Akkhināsakaṇṇacchiddavatthikosesu, satthakādīhi katavaṇe vā methunarāgena nimittaṃ pavesantassa thullaccayaṃ. Avasesasarīresu upakacchakādīsu dukkaṭaṃ. Tiracchānagatānaṃ hatthiassagogadrabhaoṭṭhamahiṃsādīnaṃ nāsāya thullaccayaṃ, vatthikose thullaccayameva. Sabbesampi tiracchānagatānaṃ akkhikaṇṇavaṇesu dukkaṭaṃ. Tathā avasesasarīre kāyasaṃsaggarāgena, methunarāgena vā jīvamānakapurisassa vatthikosaṃ appavesanto nimittena nimittaṃ chupati, dukkaṭaṃ. Bahi nikkhantadantesu vāyamantassa pana thullaccayanti ayamettha savinicchayo atthavaṇṇanakkamo.

Herein, inserting a sore, scab, or hair lacking bodily sensitivity incurs a dukkaṭa. Inserting the genital organ into the eyes, nostrils, ears, anus, or a wound made by a weapon, with lustful intent, incurs a thullaccaya. In other parts of the body, like the armpit, it is a dukkaṭa. For animals like elephants, horses, cows, camels, or buffaloes, in the nostrils it is a thullaccaya; in the anus, a thullaccaya only. For all animals, in the eyes, ears, or wounds, it is a dukkaṭa. Likewise, in other parts of the body, with bodily contact or lustful intent, touching genital to genital without insertion into a living male’s anus incurs a dukkaṭa. Effort with protruding teeth incurs a thullaccaya. This is the detailed explanation of the meaning.

Therein, for one who inserts (it) into a festering sore, or a calloused skin, or a hair, there is a dukkaṭa offense. For inserting the sign due to sexual passion into the eye socket, nasal passage, ear canal, urinary tract, and into a wound made by a weapon etc., there is a thullaccaya offense. In the remaining parts of the body, such as in the armpit etc., there is a dukkaṭa offense. In the nasal passages of animals such as elephants, horses, cows, donkeys, camels, and buffaloes, there is a thullaccaya offense; in the urinary tract, there is also a thullaccaya offense. In the eyes, ears, and wounds of all animals, there is a dukkaṭa offense. Likewise, in the remaining parts of the body, with the passion of physical contact, or the passion of sexual intercourse, for one who touches the sign with the sign without inserting the urinary tract of a living male, there is a dukkaṭa offense. For one who strives with protruding external teeth, however, there is a thullaccaya offense. This is the order of descriptive analysis, complete with decision in this matter.

Idāni pavesanaṃ nāma na kevalaṃ attupakkameneva, parūpakkamenāpi hoti, tatrāpi sādiyantova cuto hotīti dassetuṃ “atha vā”tiādi vuttaṃ. Tattha atha vāti ayaṃ nipāto, nipātasamudāyo vā pakkhantarārambhe. Pavesanañca ṭhitañca uddhāro ca paviṭṭhañca pavesana…pe… paviṭṭhāni, itarītarayogadvando. Itarītarayogo nāma aññamaññatthopādānatāti pavesanādīni ṭhitādiatthānipi hontīti paviṭṭha-saddopi pavesanādiattho hoti, tatoyevettha tasmā bahuvacanasambhavo. Aññathā dvande avayavatthapadhānattā ekatthavācakāpi paviṭṭha-saddā kathaṃ bahuvacanappasaṅgo. Samāhāre vā dvando. Khaṇoti kālaviseso. So ca yogavantānaṃ khaṇantaravinimutto natthīti pavesana…pe…paviṭṭhāniyeva khaṇoti kammadhārayo, abhede bhedaparikappanāya vā pavesana…pe… paviṭṭhānaṃ khaṇoti chaṭṭhītappuriso. Tassa sādako, tasmiṃ vā sādako pavesana…pe… sādako. Khaṇa-saddo panettha paccekaṃ yojetabbo dvandasamāsattā, pavesanakālaṃ ṭhitakālaṃ uddhārakālaṃ paviṭṭhakālaṃ, tasmiṃ vā sādiyantoti evamettha attho daṭṭhabbo. Evaṃ sevanacittapaccupaṭṭhānena sādako bhikkhu cutoti yojetabbaṃ. Tattha yathāvuttappadesassa antokaraṇaṃ pavesanaṃ nāma. Yāva uddharaṇārambhā nivattaṃ ṭhitaṃ nāma. Aṭṭhakathāyaṃ (pārā. aṭṭha. 1.58) pana mātugāmassa sukkavissaṭṭhiṃ patvā sabbathā vāyamato oramitvā ṭhitakālaṃ sandhāya “sukkavissaṭṭhisamaye”ti vuttaṃ. Yāva aggā nīharaṇaṃ uddhāro nāma. Yāva pavesanārahaṭṭhānā antokataṃ paviṭṭhaṃ nāma.

Now, insertion is not only by one’s own effort but also by another’s effort, and only one who consents falls. To show this, “atha vā” and so forth is said. Herein, “atha vā” is a particle or compound of particles indicating an alternative case. Insertion, staying, extraction, and having entered are pavesana…pe…paviṭṭhāni—a dvanda compound of mutual terms. A mutual compound means each term implies the others, so paviṭṭha also carries the meaning of insertion and so forth, hence the plural is possible here. Otherwise, in a dvanda, with the parts predominant, how could paviṭṭha, implying a single meaning, justify a plural? Alternatively, it is a collective dvanda. Khaṇo—a specific moment. For those engaged, there is no moment distinct from another, so insertion and so forth are the moment—a kammadhāraya compound; or, assuming distinction in the indistinct, the moment of insertion and so forth—a sixth-case tappurisa. Its agent, or the agent in it, is pavesana…pe…sādako. The word khaṇa should be applied to each term individually due to the dvanda compound: the time of insertion, staying, extraction, and having entered—or the one consenting in it. Thus, the meaning here should be understood. A bhikkhu who consents with the mind present to this falls—thus it should be connected. Herein, entering that place is pavesanaṃ. Remaining until the start of extraction is ṭhitaṃ. In the Aṭṭhakathā (pārā. aṭṭha. 1.58), referring to the time of staying after a woman’s emission or full effort and then ceasing, it says “at the time of emission.” Removal until pulling out from the tip is uddhāro. Having entered a place suitable for insertion is paviṭṭhaṃ.

Now, it is said, “or else,” etc., to show that entry is not only by one’s own initiative, but also by the initiative of another, and that even in that case, one is fallen, approving of it. Here, “or else” is an indeclinable particle, or a collection of indeclinable particles, introducing an alternative. Entry, being placed, withdrawal, and having entered, are entry…etc….entered, an iterative compound. Iterative means conveying the meaning of one another, so that the meanings of being placed, etc., are also the meanings of entry, etc. Therefore, the word entered also carries the meanings of entry, etc.; from that very fact, there is the possibility of the plural number here. Otherwise, how could the word “entered,” although denoting a single meaning due to the predominance of the constituents in a dvanda compound, have the contingency of a plural number? Or, it can be a collective dvanda compound. Moment means a particular time. And for those connected with the process, there is no separation between one moment and another. Therefore “entry…etc…entered” is a karmadhāraya compound. Or, through the conceptualization of difference in non-difference, “the moment of entering…etc…entered” is a sixth-case tatpuruṣa compound. The one who approves of that, or approves in that, is the one who approves of entering…etc…. Here, the word moment should be connected to each item individually, since it is a dvanda compound. The time of entry, the time of being placed, the time of withdrawal, the time of having entered, or the one approving in that - in this way, the meaning should be understood here. Thus, one should construe it as: the bhikkhu who is approving through the arising of a mind of enjoyment is fallen. Here, what is called entry is making inside the prescribed area. What is called being placed is the ceasing up until the beginning of removal. However, in the Aṭṭhakathā (Pārā. aṭṭha. 1.58), referring to the time when the woman’s semen emission occurs and she ceases all exertion, it is said, “at the time of the semen emission.” What is called withdrawal is up to the removal of the tip. What is called having entered is that made inside the place suitable for entry.

3-4. Idāni dutiyaṃ dassetuṃ “ādiyeyyā”tiādimāha. Tattha adinnaṃ theyyacittena ādiyeyya…pe… saṅketaṃ vītināmaye, pārājiko bhaveti sambandho. Adinnanti manussasāmikehi kāyavācāhi na dinnaṃ. Theyyacittenāti thenoti coro, tassa bhāvo theyyaṃ na-kārassa ya-kāraṃ katvā dvittena. Bhavanti etasmā abhidhānabuddhīti bhāvo, saddappavattinimittaṃ jātiguṇādi. Idha pana avaharaṇacittasaṅkhātaṃ dabbaṃ theyyaṃ. Theyyañca taṃ cittañcāti theyyacittaṃ, tena. Ādiyeyyāti ārāmādiṃ abhiyuñjitvā gaṇheyya. Hareyyāti haranto gaṇheyya. Avahareyyāti upanikkhittaṃ bhaṇḍaṃ “dehi me bhaṇḍa”nti vuccamāno “na mayā gahita”ntiādīni vadanto gaṇheyya. Iriyāpathaṃ kopeyyāti bhaṇḍahārakassa gamanādiiriyāpathaṃ vicchinditvā gaṇheyya. Kopaṃ katvā gaṇhātīti hi etasmiṃ atthe “kopī”ti nāmadhātu. Ṭhānā cāveyyāti ṭhapitaṭṭhānato cāveyya. Saṅketaṃ vītināmayeti parikappitaṭṭhānaṃ vā suṅkaghātaṃ vā atikkāmeyya.

3-4. Now, to show the second, it says “ādiyeyyā” and so forth. Herein, one who takes what is not given with a thieving mind… or passes a designated point, becomes a pārājiko—this is the connection. Adinna—not given by human owners through body or speech. Theyyacittenā—a thief is “thena,” its state is theyyaṃ, with “na” becoming “ya” and doubling. It arises from this—a state, the basis of the word’s usage, such as nature or quality. Here, the substance called the thieving mind is theyyaṃ. Both theyyaṃ and mind is theyyacittaṃ, with that. Ādiyeyyā—taking by employing a garden or the like. Hareyyā—taking while carrying off. Avahareyyā—taking deposited goods, saying “It wasn’t taken by me” when told “Give me my goods.” Iriyāpathaṃ kopeyyā—taking by disrupting the posture of walking or the like of the goods’ carrier. In this sense, “kopī” is a nominal verb meaning to disrupt and take. Ṭhānā cāveyyā—removing from its placed location. Saṅketaṃ vītināmaye—passing a designated place or toll point.

3-4. Now, to show the second, he says “should take,” etc. There, the connection is: should take what is not given with a mind of theft…etc… should make pass the boundary, he is defeated. What is not given means what has not been given by the owners, who are human, by body or speech. With a mind of theft: a thief is a ‘thena’, his state is ‘theyya’, making the ‘na’ sound into a ‘ya’ sound, with reduplication. ‘Bhāva’ means that from which arises the understanding of designation, such as the basis of word application, kind, quality, etc. But here, the substance known as the intention of stealing is the theft. ‘Theyyacitta’ is “theft” and “that intention”, with that. Should take means he should seize by attacking a monastery, etc. Should steal means he should take while stealing. Should misappropriate means when told, “Give me my goods” concerning deposited goods, he takes saying, “I did not take them,” etc. Should disturb the posture means he should seize by disrupting the posture of going, etc., of the bearer of goods. Because the root “kopī” is a nominal verb in this meaning “having made anger, he should seize.” Should remove from the place means he should move it from the place where it was placed. Should make pass the boundary means he should make it pass the agreed-upon place or the customs barrier.

Ettha ca ārāmādiabhiyuñjane, sāmikassa vimatuppādanadhuranikkhepe, bhaṇḍahārakassa sīsabhārāmasanaphandāpanakhandhoropane, upanikkhitte “dehi me bhaṇḍa”nti codiyamānassa “nāhaṃ gaṇhāmī”ti bhaṇanavimatuppādanadhuranikkhepe, thalaṭṭhassa theyyacittenāmasanaphandāpanaṭhānācāvane cāti catūsu paccekaṃ yathākkamaṃ dukkaṭathullaccayapārājikāyo veditabbā. “Sahabhaṇḍahārakaṃ nessāmī”ti paṭhamadutiyapādasaṅkāmane, parikappitasuṅkaghātaṭṭhānato paṭhamadutiyapādātikkāme cāti dvīsu paccekaṃ kamena thullaccayapārājikāyo veditabbā. Ayamettha saviññāṇakāviññāṇakamissakattā nānābhaṇḍavasena yojanā. Ekabhaṇḍavasena pana sassāmikassa dāsassa vā tiracchānagatassa vā yathāvuttena abhiyogādinā nayena ādiyanaharaṇādivasena yojanā daṭṭhabbā.

Herein, in employing a garden or the like, causing doubt in the owner or taking responsibility; in placing on the head, shoulders, or back of the goods’ carrier; in deposited goods, saying “I didn’t take it” when urged “Give me my goods,” causing doubt or taking responsibility; and in moving from a place on land by touching or shaking with a thieving mind—these four each incur dukkaṭa, thullaccaya, and pārājika in sequence. In “I’ll take it with the goods’ carrier” with the first and second steps, or passing the first and second steps beyond a designated toll point—these two each incur thullaccaya and pārājika in sequence. This is the connection due to sentient, insentient, or mixed goods. For a single good belonging to an owner, a slave, or an animal, the connection should be understood by the method of employing, taking, or carrying off as explained.

And here, in attacking a monastery, etc., in the laying down of the burden of producing disagreement for the owner, in the lowering from the head, shoulder, etc., of the burden of goods by the bearer, in the laying down of the burden of producing disagreement and saying, “I did not take it,” when accused “Give me the goods” concerning deposited goods, and in the touching, moving, and removing from place of something placed on the ground with a thieving intention – in these four cases, respectively, offences requiring confession, grave offences, and offences requiring defeat should be understood in due order. In moving the first and second feet, thinking “I will take it along with the bearer of the goods,” and in passing the first and second feet beyond the agreed-upon customs barrier or place – in these two cases, respectively, grave offences and offences requiring defeat should be understood in order. Here, this is the application by way of various goods, due to being associated with the animate, the inanimate, and mixed. But by way of one item, it should be understood as the application by way of taking, stealing, etc., with the aforementioned methods of attacking, etc., of an owner’s slave or an animal.

Apica imāni cha padāni vaṇṇayantena nānābhaṇḍaekabhaṇḍasāhatthikapubbappayogatheyyāvahārasaṅkhāte pañcapañcake samodhānetvā pañcavīsati avahārā dassetabbā chappadantogadhattā sabbesampi avahārānaṃ. Te pana avahārā yena kenaci abhiyogādiākāranānattamattena bhinnāti taṃvasena pañcapañcakaṃ nāma jātaṃ. Evaṃ saṃvaṇṇitañhi idaṃ adinnādānapārājikaṃ suvaṇṇitaṃ nāma hotīti daṭṭhabbaṃ. Tattha purimāni dve pañcakāni “ādiyeyyā”tiādīnaṃ pañcannaṃ padānaṃ vasena labbhanti. Yaṃ panetaṃ “saṅketaṃ vītināmaye”ti chaṭṭhaṃ padaṃ, taṃ tatiyapañcamesu pañcakesu nissaggiyaparikappāvahāravasena yojetabbaṃ.

Moreover, by describing these six terms, one should present twenty-five avahārā by combining them into five sets of five, encompassing various categories such as nānābhaṇḍa, ekabhaṇḍa, sāhatthika, pubbappayoga, and theyyāvahāra, due to all avahārā being included within the six terms. However, these avahārā are distinguished merely by the diversity of methods such as accusation, and thus they are classified into five sets of five accordingly. Thus, it should be understood that this adinnādāna-pārājika, when so explained, is termed “well-elucidated.” Therein, the first two sets of five are derived from the five terms beginning with “ādiyeyya.” As for the sixth term, “saṅketaṃ vītināmaye,” it should be applied to the third and fifth sets in terms of the nissaggiya and parikappa avahārā.

Moreover, in explaining these six phrases, one should present twenty-five kinds of theft by bringing together the five sets of five, namely, diverse objects, single object, manual act, prior effort, and thieving. All thefts are included by virtue of their inclusion within the six phrases. Those thefts are distinguished solely by differences in modes like command and so on. For that reason, they are called five sets of five. It should be seen that when the theft that is grounds for defeat is explained in this way, it is well-explained. Herein, the first two sets of five are obtained based on the five phrases beginning with “should take.” But as for the sixth phrase, “he should pass the agreed signal,” it should be applied to the third and fifth sets of five in terms of depositing, arranging, and theft.

Tattha sāhatthika-saddena upacārato taṃsahacaritapañcakaṃ gahetvā “sāhatthikañca taṃ pañcakañcā”ti vā “sāhatthikādi pañcaka”nti majjhepadalopavasena vā sāhatthikapañcakaṃ. Evamuparipi. Taṃ pana sāhatthiko āṇattiko nissaggiyo atthasādhako dhuranikkhepo cāti. Tattha sako hattho sahattho, sahatthena nibbatto sāhatthiko. Evaṃ āṇattiko. Suṅkaghātaparikappitokāsānaṃ anto ṭhatvā bahi nissajjanaṃ nissaggo, so eva nissaggiyo. Kālaṃ aniyametvā āṇattassa bhaṇḍaggahaṇato ca parassa telakumbhiyā pādagghanakaṃ telaṃ avassaṃ pivanakānaṃ upāhanādīnaṃ nikkhittānaṃ telapātanato ca puretarameva pārājikasaṅkhātaṃ atthaṃ sādhetīti atthasādhako. So pana āṇāpanappayogo, upāhanādīnaṃ nikkhepappayogo ca. Ārāmābhiyoge ca upanikkhittabhaṇḍe ca tāvakālikabhaṇḍadeyyānamadāne ca dhurassa nikkhepo dhuranikkhepo.

Therein, with the term sāhatthika, figuratively including the accompanying set of five, it is expressed as “sāhatthika and that set of five” or, by elision of the middle term, as “sāhatthikādi pañcaka,” thus forming sāhatthikapañcaka. The same applies to the subsequent sets. This sāhatthikapañcaka consists of sāhatthiko, āṇattiko, nissaggiyo, atthasādhako, and dhuranikkhepo. Therein, one’s own hand is sahattha, and that which is produced by one’s own hand is sāhatthiko. Similarly, āṇattiko. The act of relinquishing outside after standing within the space designated for tolls or appraisals is nissagga, and that is nissaggiyo. Without fixing a time, it accomplishes the purpose termed pārājika—whether through commanding the taking of goods, or due to the dripping of oil from a pot onto footwear and the like placed there beforehand, necessitating its consumption by others—thus it is atthasādhako. This involves the effort of commanding and the effort of placing footwear and the like. The relinquishment of responsibility in cases of accusation at a monastery, goods placed temporarily, or the non-giving of temporary goods is dhuranikkhepo.

In this context, by the term “manual act,” the set of five associated with it is taken indirectly, either by saying, “it is both a manual act and it is that set of five,” or by saying, “the set of five beginning with manual act,” by dropping the middle term, as the set of five of manual act. It is the same hereinafter. That set of five of manual act, is: manual act, by command, by deposit, accomplishing the purpose, and releasing from obligation. Herein, one’s own hand is ‘sahattha,’ what is produced by one’s own hand is sāhatthiko (manual act). Similarly, āṇattiko (by command). A deposit is putting something outside after being kept inside the agreed places like tax-stations. That, as such, is nissaggiyo (by deposit). Without fixing a time, commanding, from the seizing of the goods, and from the dropping of oil on the oil pot and on other things belonging to another person such as the invaluable oil, and from leaving the foot-wear and other belongings of those who need to drink, before that time, he accomplishes what is considered defeat. That is atthasādhako (accomplishing the purpose). It is, moreover, the effort of ordering, and the effort of putting the footwear and other belongings. The releasing of the obligation, dhuranikkhepo, is when giving of temporarily entrusted goods, in the case of orders to a monastery and in the case of goods deposited.

Pubbappayogapañcakaṃ nāma pubbappayogo sahappayogo saṃvidhāvahāro saṅketakammaṃ nimittakammanti. Tattha āṇāpanaṃ bhaṇḍaggahaṇato pubbattā pubbappayogo nāma. Ṭhānācāvanakhilasaṅkāmanappayogena saha vattamāno sahappayogo. Saṃvidhāya sammantayitvā gatesu ekenāpi bhaṇḍe ṭhānā cāvite sabbesaṃ avahāro saṃvidhāvahāro. Saṅketakammanti pubbaṇhādikālaparicchedavasena sañjānanakaraṇaṃ. Nimittakammaṃ nāma saññuppādanatthaṃ akkhinikhaṇanādikaraṇaṃ.

The pubbappayoga-pañcaka is named pubbappayogo, sahappayogo, saṃvidhāvahāro, saṅketakammaṃ, and nimittakammaṃ. Therein, commanding prior to the taking of goods is called pubbappayogo due to its precedence. That which occurs alongside the effort of moving a stake or marker is sahappayogo. When, after mutual agreement, even one item is moved from its place among those who have departed, it constitutes an avahāra for all, termed saṃvidhāvahāro. Saṅketakammaṃ refers to the act of making an agreement based on a time division such as morning. Nimittakammaṃ is the act of signaling, such as winking, to generate recognition.

The set of five of prior effort is prior effort, co-effort, agreed theft, signaling action, and indicative action. Herein, commanding is called pubbappayogo (prior effort) because it precedes seizing the goods. The effort, existing together with the displacement of the original place, and transferring the boundary pillar is sahappayogo (co-effort). When the goods have been displaced from the original place even by one person out of a group, after consultation, the theft belongs to all of them. That is saṃvidhāvahāro (agreed theft). Saṅketakamma (signaling action) is making a sign based on the division of time, such as forenoon, etc. Nimittakammaṃ (indicative action) is doing something like blinking the eyes, etc. for producing a signal.

Theyyāvahārapañcakaṃ pana sayameva dassetuṃ “atha vā”tiādimāha. Nanu ca chappadantogadhattā “sabbesampi avahārāna”nti vuttaṃ, evaṃ sati “atha vā”ti pakkhantaravasena visuṃ viya idaṃ pañcakaṃ kasmā vuttanti? Nanu avocumhā “yena kenaci abhiyogādiākāranānattamattena bhinnā”ti, etādisassa bhedassa sambhavato pakkhantaravasenāpi yujjatīti evaṃ vuttaṃ. Imassa pañcakassa visuṃ uddharitvā vacanaṃ pana pasiddhivasenāti daṭṭhabbaṃ, kusa-saddena kusasaṅkāmanamadhippetaṃ abhedopacārena. Theyyañca balañca kuso ca channañca parikappo ca theyyā…pe… parikappaṃ, dīgho sandhivasena. Tena avahārako pārājiko bhaveti sambandho. Yo pana paṭicchannena avahārako, so atthato paṭicchannassa avahārako hotīti dvandasamāsantogadhattepicassa virodhābhāvobhāvasādhano cāyaṃ channa-saddo daṭṭhabbo. Tattha sandhicchedanādīni katvā vā tulākūṭamānakūṭakahāpaṇakūṭādīhi vañcetvā vā gaṇhanto theyyāvahārako. Balakkārena parasantakaṃ gaṇhanto balāvahārako. Kusaṃ saṅkāmetvā gaṇhanto kusāvahārako. Tiṇapaṇṇādīhi yaṃ kiñci paṭicchādetvā pacchā kassa paṭicchannassa avahārako paṭicchannāvahārako. Sāṭakādibhaṇḍavasena, gabbhadvārādiokāsavasena vā parikappetvā gaṇhanto parikappāvahārako. Ettha pana parikappitabhaṇḍaggahaṇe parikappitaparicchedātikkame ca pārājikaṃ veditabbaṃ.

The theyyāvahāra-pañcaka, however, he proceeds to explain himself with “atha vā.” But since it was stated that “all avahārā” are included within the six terms, why is this set of five presented separately as an alternative with “atha vā”? Did we not say, “they are distinguished merely by the diversity of methods such as accusation”? Due to the possibility of such distinctions, it is appropriately presented as an alternative. However, its separate mention should be seen as due to its widespread recognition, with the term kusa implying kusasaṅkāmana figuratively without distinction. Theft, force, kusa, concealment, and appraisal constitute theyyā…pe…parikappaṃ, with the long vowel due to sandhi. Thus, an avahāraka leads to pārājika—this is the connection. However, one who is an avahāraka through concealment is, in meaning, an avahāraka of something concealed; hence, there is no contradiction in its inclusion within the compound, and the term channa should be seen as establishing this state. Therein, one who takes by deceit through measures like false weights, measures, or coins is a theyyāvahārako. One who takes another’s property by force is a balāvahārako. One who takes by shifting kusa is a kusāvahārako. One who covers something with grass, leaves, or the like and later takes what is concealed is a paṭicchannāvahārako. One who takes by appraising it in terms of goods like cloth or spaces like a doorway is a parikappāvahārako. Here, pārājika should be understood in cases of taking appraised goods or exceeding the appraised limit.

But in order to show the set of five of theft, he said, “Or else,” and so on. Now, because of the inclusion within the six phrases, it was said, “of all the thefts.” This being so, why is this set of five stated separately, as if it were another option, by saying “or else”? Have we not said: “distinguished solely by differences in modes like command and so on?” Because such distinctions are possible, it is acceptable to say this as another alternative. But stating this set of five separately should be seen as a method of common parlance; by the term kusa (grass), what is meant is the transfer of the grass, by the non-differentiated figurative usage. Theft, force, grass, concealed, and arrangement are theyyā…pe… parikappaṃ, the long vowel is for the sake of euphonic junction. Therefore, the thief becomes one who is defeated. But whoever is a concealed thief, he is actually a thief of what is concealed; therefore, this word ‘channa’ (concealed) should be understood as a instrumental agent (bhāvasādhano), even within the dvandva compound, because it is not contradictory. Herein, one who takes by cutting the joint and so on, or by deceiving with false balance, false measure, false coins, and so on, is theyyāvahārako (thieving theft). One who takes by force what belongs to another is balāvahārako (forcible theft). One who takes by moving the grass is kusāvahārako (grass-theft). A thief of whatever has been concealed, after covering it with grass, leaves, and so on, is paṭicchannāvahārako (concealed-theft). One who takes by arranging things, such as a cloth and so on, or by arranging space like a womb, is parikappāvahārako (premeditated theft). Here, it should be understood that defeat arises when taking the arranged goods and when transgressing the arranged limit.

Idāni panettha vinicchayaṃ dassetuṃ “bhaṇḍakālagghadesehī”tiādi vuttaṃ. Ettha adinnādāne bhaṇḍañca kālo ca aggho ca deso ca tehi ca paribhogena ca vinicchayo kātabboti attho . Tattha avahaṭabhaṇḍassa sassāmikassāmikabhāvaṃ sassāmikepi sāmikānaṃ sālayanirālayabhāvañca upaparikkhitvā sālayakāle ce avahaṭaṃ, bhaṇḍaṃ agghāpetvā kātabbo vinicchayo bhaṇḍena vinicchayo. Nirālayakāle ce avahaṭaṃ, pārājikaṃ natthi, sāmikesu puna āharāpentesu dātabbaṃ. Tadeva hi bhaṇḍaṃ kadāci mahagghaṃ, kadāci appagghaṃ, tasmā yasmiṃ kāle bhaṇḍaṃ avahaṭaṃ, tasmiṃyeva kāle yo tassa aggho, tena kātabbo vinicchayo kālena vinicchayo. Navabhaṇḍassa yo aggho, so pacchā parihāyati, tasmā sabbadā pakatiagghavasena akatvā kātabbo vinicchayo agghena vinicchayo. Bhaṇḍuṭṭhānadese bhaṇḍaṃ appagghaṃ hoti, aññattha mahagghaṃ, tasmā yasmiṃ dese bhaṇḍaṃ avahaṭaṃ, tasmiṃyeva dese agghena kātabbo vinicchayo desena vinicchayo. Paribhogena sāṭakādino bhaṇḍassa aggho parihāyati, tasmā tassa paribhogavasena parihīnāparihīnabhāvaṃ upaparikkhitvā kātabbo vinicchayo paribhogena vinicchayo.

Now, to explain the determination herein, it is stated beginning with “bhaṇḍakālagghadesehi.” Here, in the case of adinnādāna, the determination should be made based on the goods, time, value, place, and their use—this is the meaning. Therein, having examined the ownership of the taken goods—whether they belong to an owner, and even if they do, whether the owners are attached or detached—if taken at a time of attachment, the determination should be made by appraising the goods, termed bhaṇḍena vinicchayo. If taken at a time of detachment, there is no pārājika, but it must be returned if the owners demand it back. Indeed, the same goods may at times be of high value and at others of low value; thus, the determination should be made based on the value at the very time the goods were taken, termed kālena vinicchayo. The value of new goods diminishes later, so the determination should not always be based on their original value but made accordingly, termed agghena vinicchayo. Goods may be of low value in the place where they are kept but of high value elsewhere; thus, the determination should be made based on the value in the very place where the goods were taken, termed desena vinicchayo. The value of goods like cloth diminishes with use; thus, having examined their diminished or undiminished state due to use, the determination should be made, termed paribhogena vinicchayo.

Now, to show the determination concerning this, it is said, “by means of goods, time, value, place,” and so forth. Here, in the case of taking what is not given, the determination should be made by means of the goods, the time, the value, the place, and by their use – this is the meaning. There, having examined the status of ownership or non-ownership of the stolen goods, and even in the case of ownership, the presence or absence of attachment of the owners, if it was stolen during a time of attachment, the determination should be made by assessing the value of the goods, this is determination by goods. If it was stolen during a time of detachment, there is no pārājika offense; but if the owners request it to be brought back, it should be given. The same goods may sometimes be expensive, sometimes inexpensive; therefore, the determination should be made according to the value of the goods at the very time they were stolen, this is determination by time. The value of new goods later decreases; therefore, the determination should be made not according to the standard price at all times, this is determination by value. Goods in the place where they originate are inexpensive, elsewhere they are expensive; therefore, the determination should be made according to the value in the very place where the goods were stolen, this is determination by place. The value of goods such as clothing and so on decreases with use; therefore, the determination should be made having examined the decrease or non-decrease in value due to their use, this is determination by use.

5-7. Idāni tatiyaṃ dassetuṃ “manussaviggaha”ntiādi āraddhaṃ. Tattha manussaviggahaṃ kalalato paṭṭhāya jīvamānakamanussajātikānaṃ sarīraṃ. Cicca pāṇoti saññāya saddhiṃyeva “vadhāmi na”nti vadhakacetanāya cetetvā pakappetvā. Jīvitā vā viyojayeti yo bhikkhu jātiuṇṇaṃsunā samuddhaṭatelabindumattaṃ kalalarūpakāle tāpanādīhi vā tato vā uddhamapi tadanurūpena upakkamena rūpajīvitindriyopakkame sati tadāyattavuttino arūpajīvitassāpi voropanasambhavato ubhayajīvitā voropeyya. Vā-saddo vikappe. Maraṇacetanoti maraṇe cetanā yassa so maraṇādhippāyo. Satthahārakanti jīvitaṃ haratīti hārakaṃ, satthañca taṃ hārakañcāti satthahārakaṃ, taṃ. Assa manussaviggahassa. Upanikkhipeti samīpe nikkhipeyya vā. Etena thāvarappayogaṃ dasseti. Gāheyya maraṇūpāyanti “satthaṃ vā āhara, visaṃ vā khādā”tiādinā nayena maraṇatthāya upāyaṃ gāhāpeyya vā. Etena āṇattippayogo dassito. Vadeyya maraṇe guṇanti kāyavācādūtalekhāhi “yo evaṃ marati, so dhanaṃ vā labhatī”tiādinā nayena maraṇe guṇaṃ pakāseyya vā. Ubhayattha adhikāravasena vā-saddo āharitabbo. So bhikkhu cutoti sambandho, sāsanatoti viññāyati.

5-7. Now, to present the third, it begins with “manussaviggaha.” Therein, manussaviggahaṃ refers to the body of a human being, alive from the embryonic stage onward, born of the human species. Cicca pāṇa—with the perception of a living being, and with the intention to kill expressed as “I slay him,” having planned accordingly. Jīvitā vā viyojaye—a bhikkhu who deprives of life, whether at the embryonic stage with as little as a drop of oil extracted from wool or through heat and the like, or afterward with an appropriate effort, if there is an assault on the faculty of material life, even the immaterial life dependent thereon can be deprived, thus depriving of both lives. The term vā indicates an alternative. Maraṇacetano—one whose intention is death, meaning intent on killing. Satthahāraka—that which takes life is hāraka, and a weapon that is hāraka is satthahāraka, that. Assa—of this manussaviggaha. Upanikkhipe—he might place it nearby. This indicates a fixed effort. Gāheyya maraṇūpāya—he might cause the means of death to be taken up, such as “Bring a weapon or consume poison,” indicating an effort through command. Vadeyya maraṇe guṇa—he might declare the merits of death through bodily, verbal, or written means, such as “One who dies thus gains wealth,” and so forth. In both cases, the term vā should be understood contextually. Such a bhikkhu falls—this is the connection, understood as falling from the teaching.

5-7. Now, to show the third, “a human being”, etc. is begun. Herein, a human being is the body of living human beings, starting from the kalala stage. Intentionally, thinking, “I will kill,” together with the perception of a living being, setting in motion with the intention to kill. Or deprives of life means, the bhikkhu who deprives of both lives, due to the possibility of destroying even the formless life that depends on it, when there is an undertaking with heat, etc. toward the kalala form—even just a drop of expressed oil as big as the drop that comes off the end of a blade of grass pulled out by a fully grown man—or even from that upwards by corresponding effort, as he has the intention, to kill at the point of attacking the form, the sense base of life. The word or indicates alternative. Intending death means, he whose intention is on death has the intention to kill. Provider of a weapon, that which takes away life is a taker, and a weapon that is also a taker is a provider of a weapon. his, of the human being. Places near means he either places it nearby. By this, he shows the stationary effort. Employs a means of death, saying either, “Bring a weapon, or eat poison,” or by other means, he employs a means for the purpose of death. By this, the command effort is shown. Speaks in praise of death means, by body, speech, messenger, or writing, “He who dies thus obtains wealth,” or by other means, he either proclaims the benefits of death. In both cases, the word “or” should be supplied by way of addition. That bhikkhu falls, that is to say, falls from the dispensation.

Idāni panassa chabbidhe payogedassetuṃ “payogā”tiādimāha. Tattha sāhatthi…pe… iddhivijjāmayā payogāti ime cha payogāti sambandho. Ka-kāralopena panettha “sāhatthī”ti vuttaṃ. Atha vā anekatthe anekataddhitasambhavena sahatthassāyaṃ payogo sāhatthīti padasiddhi veditabbā. Sāhatthi ca nissaggo ca āṇatti ca thāvaro cāti dvando. Iddhi ca vijjā ca, tāsamimeti iddhivijjāmayā, iddhimayo vijjāmayoti vuttaṃ hoti. Payogāti ime chappayogā nāma hontīti attho. Tattha sayaṃ mārentassa kāyena vā kāyappaṭibaddhena vā paharaṇaṃ sāhatthiko payogo. Dūre ṭhitaṃ māretukāmassa kāyādīhi ususattiādīnaṃ nissajjanaṃ nissaggo. “Asukaṃ nāma mārehī”tiādinā āṇāpentassa āṇāpanaṃ āṇatti, opātakhaṇanaṃ apassenasaṃvidhānaṃ asiādīnaṃ upanikkhipanādi thāvaro. Māraṇatthaṃ kammavipākajāya iddhiyā payojanaṃ iddhimayo. Kammavipākajiddhi ca nāmesā rājādīnaṃ rājiddhiādayo. Tattha piturañño sīhaḷindassa dāṭhākoṭanena cūḷasumanakuṭumbiyamāraṇe rājiddhi daṭṭhabbā, tadatthameva athabbaṇādivijjāya parijappanaṃ vijjāmayo payogo.

Now, to show its six types of efforts, it begins with “payogā.” Therein, sāhatthi…pe…iddhivijjāmayā payogā—these are the six efforts. Here, with the elision of the “ka” sound, it is stated as sāhatthī. Alternatively, due to the multiple meanings and derivations, the effort of one’s own hand is sāhatthi—thus the term is formed. Sāhatthi, nissaggo, āṇatti, and thāvaro form a compound. Iddhi and vijjā, being of these, are iddhivijjāmayā, meaning iddhimayo and vijjāmayo. Payogā—these are known as the six efforts. Therein, striking with one’s body or something connected to the body by one intending to kill is the sāhatthiko effort. Releasing arrows or spears with the body and the like by one intending to kill from a distance is nissaggo. Commanding another, such as “Kill so-and-so,” is āṇatti. Digging a pit, arranging a trap, or placing a sword and the like is thāvaro. Employing miraculous power born of kamma and its results for the purpose of killing is iddhimayo. Such miraculous power born of kamma and its results includes the royal power of kings and the like. Therein, the royal power is seen in the killing of Cūḷasumana, the householder, by King Sīhaḷinda through the gnashing of teeth, and for that purpose, the chanting of Atharvaṇa and other sciences is the vijjāmayo effort.

Now, to show its six kinds of effort, he says, “Efforts,” and so on. There, the connection is these six efforts are: by one’s own hand…etc… magical power, and magical knowledge. Here, by elision of the ‘ka’ syllable, it is said “by one’s own hand.” Or, because of the possibility of many suffixes with many meanings, the derivation of the word should be understood as: this effort of one’s own hand is sāhatthī. And a compound of ‘by one’s own hand’, ‘discharging’, ‘command’, and ‘stationary’. Magic and knowledge, that which comprises those, is magical power and magical knowledge, meaning made of magic, made of magical knowledge. Efforts means, these are called the six efforts. There, the striking of one who kills himself by body or by something connected to the body is effort by one’s own hand. The discharging of arrows, spears, and so on, by someone desiring to kill standing at a distance, by body, etc., is discharging. The commanding of one who commands, saying, “Kill so-and-so,” and so forth, is command, digging pitfalls, arranging blind spots, placing weapons nearby, and so forth is stationary. The application of magic born of kamma-result for the purpose of killing is made of magic. And this magic born of kamma-result is, for example, the king’s magic, etc. of kings and others. There, the killing of Cūḷasumanakuṭumbiya by the bite of the tusk of the Sihaḷa king, his father’s king, should be seen as king’s magic; the muttering of charms, spells, from the Athabbaṇa-veda, etc., for that very purpose is effort made of magical knowledge.

Evaṃ chappayoge dassetvā tesu āṇattippayogassa niyāmake dassetuṃ “kālā”tiādi vuttaṃ. Tattha yathāvuttaṃ āṇattiṃ niyamenti saṅketavisaṅketatāvasena paricchindantīti āṇattiniyāmakā. Te pana kālo ca vatthu ca āvudhañca iriyāpatho cāti cattāro, tathā kiriyāviseso okāsoti gaṇanaparicchedavasena cha hontīti attho. Tattha kālo pubbaṇhādi yobbanādi ca. Vatthu māretabbo satto. Āvudhaṃ asiādi. Iriyāpatho māretabbassa gamanādi. Kiriyāviseso vijjhanādi. Okāso gāmādi. Yo hi “ajja, sve”ti aniyametvā “pubbaṇhe mārehī”ti vutto yadā kadāci pubbaṇhe māreti, natthi visaṅketo. Yo pana “pubbaṇhe”ti vutto majjhanhādīsu māreti, visaṅketo hoti, āṇāpakassa anāpatti. Evaṃ kālassa saṅketavisaṅketatāvasena niyāmakatā veditabbā. Imināva nayena vatthuādīsupi vinicchayo veditabboti.

Having thus presented the six efforts, to indicate the determinants of the effort through command, it begins with “kālā.” Therein, those that regulate the command as stated, determining it by agreement or lack thereof, are āṇattiniyāmakā. These are four—time, object, weapon, and posture—and with the addition of specific action and place, they number six by enumeration. Therein, kālo refers to times like morning or youth. Vatthu is the being to be killed. Āvudhaṃ is a weapon like a sword. Iriyāpatho is the posture of the one to be killed, such as walking. Kiriyāviseso is an action like piercing. Okāso is a place like a village. For instance, if one says, “Kill in the morning,” without specifying “today or tomorrow,” and the killing occurs sometime in the morning, there is no violation of agreement. But if one instructed “in the morning” kills in the afternoon or the like, it violates the agreement, and there is no offense for the commander. Thus, the regulatory nature of time should be understood by agreement or lack thereof. The determination regarding the object and the rest should be understood in the same manner.

Having thus shown the six modes, to show the regulators of the mode of command among them, “times” and so forth is said. Therein, those who regulate the aforementioned command, defining it by way of assigning and misassigning, are regulators of command. And these are four: time, object, weapon, and posture; likewise, the specific action and the occasion, making six according to the enumeration, is the meaning. Herein, time is forenoon, youth, and so on. Object is the being to be killed. Weapon is a sword and so forth. Posture is the going and so on of the one to be killed. Specific action is piercing and so forth. Occasion is a village and so forth. For he who, without specifying “today” or “tomorrow,” having been told “kill in the forenoon,” kills at any time in the forenoon, there is no misassignment. But he who, having been told “in the forenoon,” kills at midday and so on, there is misassignment; there is no offense for the commander. Thus, the regulating nature of time by way of assigning and misassigning should be understood. By this very method, the determination in regard to object and so forth should also be understood.

8-9. Idāni catutthaṃ dassetuṃ “jhānādibheda”ntiādimāha. Tattha attani nosantaṃ attupanāyikañca paccuppannabhavassitañca aññāpadesarahitañca jhānādibhedaṃ koṭṭhāsaṃ katvā vā ekekaṃ katvā vā kāyena vā vācāya vā viññattipathe dīpento nādhimāniko ñāte cuto bhaveti sambandho. Tattha attani sakasantāne nosantaṃ anuppannattāyeva avijjamānaṃ, ettha nosantoti atthe tappuriso. Jhānādibhedanti jhānaṃ ādi yassa “vimokkhasamādhi samāpatti ñāṇadassana maggabhāvanā phalasacchi kiriyākilesappahānavinīvaraṇatācittassa suññāgāre abhiratī”ti (pārā. 198) vuttassa so jhānādi, sova bhedo visesoti samāso. Taṃ jhānādibhedaṃ uttarimanussadhammaṃ. Attupanāyikanti “ayaṃ mayi atthī”ti ārocanavasena attani upanīyati, “ahaṃ vā ettha sandissāmī”ti attā upanīyati ettha dhammeti vā attupanāyiko, jhānādibhedo, taṃ. Paccuppannabhavassitanti paccuppannabhavo nāma idāni vattamāno attabhāvo, tannissitoti samāso, so ca jhānādibhedoyeva, taṃ.

8-9. Now, to present the fourth, it begins with “jhānādibheda.” Therein, one who indicates by body or speech, whether collectively or individually, a distinction such as jhāna that does not exist in oneself, is not inferred from oneself, pertains to the present existence, and is free from reference to another, falls from the known—this is the connection. Therein, attani—in one’s own continuum, nosantaṃ—not existing due to not having arisen, here a tappurisa compound in the sense of “not existing.” Jhānādibheda—that which has jhāna as its beginning, as stated in “vimokkhasamādhi samāpatti ñāṇadassana maggabhāvanā phalasacchi kiriyākilesappahānavinīvaraṇatācittassa suññāgāre abhiratī” (pārā. 198), that is jhānādi, and its distinction is its particularity—thus a compound. That jhānādibheda is a supermundane quality. Attupanāyika—it is brought to oneself by proclaiming “This exists in me,” or the self is brought into it as “I am seen in this,” thus attupanāyiko, that jhānādibheda. Paccuppannabhavassita—the present existence is the current state of being, dependent on it—thus a compound, that too is jhānādibheda.

8-9. Now, to show the fourth, he says “division of jhāna and so forth” and so on. Herein, not existing in oneself, and being conducive to self-appropriation, and relying on the present existence, and devoid of indirect reference, dividing the jhāna and other states into portions or making them single, revealing them in the path of expression, either by body or by speech, he, not being over-confident, becomes fallen if it is known – this is the connection. Herein, in oneself: in one’s own continuum; not existing: being non-existent because it has not arisen. Here, ‘not existing’ is a tatpuruṣa compound, meaning ‘in the state of not existing’. Division of jhāna and so forth – jhāna and what has as its beginning that, “deliverance, concentration, attainment, insight, the cultivation of the path, the realization of the fruit, the destruction of defilements, freedom from hindrances, delight in solitude” (pārā. 198), that is ‘jhāna and so forth’, the same is ‘division’ and ‘distinction’ – this is the compound. That division of jhāna and so forth is a superhuman state. Conducive to self-appropriation – it is led to oneself by way of declaring, “this exists in me,” or, “I will be seen in this,” or, the self is led in respect of this state, therefore, it is conducive to self-appropriation, the division of jhāna, and so forth, that is. Relying on the present existence: ‘present existence’ is the currently ongoing personal existence, relying on that is the compound, and that itself is the division of jhāna, and so forth.

Aññāpadesarahitanti “yo te vihāre vasi, so bhikkhu paṭhamaṃ jhānaṃ samāpajjī”tiādinā (pārā. 220) nayena aññassa apadeso, tena rahito cattoti tappurisasamāso, so rahito tenāti vā bahubbīhi, jhānādibhedova , taṃ. Koṭṭhāsaṃ katvā vāti “paṭhamaṃ jhānaṃ dutiyaṃ jhānaṃ samāpajjiṃ, paṭhamaṃ jhānaṃ tatiyaṃ jhānaṃ samāpajji”ntiādinā nayena koṭṭhāsaṃ katvā vā. Ekekaṃ katvā vāti “paṭhamaṃ jhānaṃ samāpajjiṃ, dutiyaṃ jhānaṃ samāpajji”ntiādinā nayena ekekaṃ katvā vā. Ettha ca ekanti ṭhite vicchāyaṃ dvittaṃ. Ettha pana katvāti karaṇakiriyāya ekekavasena bhinnassa jhānādino atthassa sambandhanicchā vicchāti veditabbā. Ṭīkāyaṃ pana “koṭṭhāsaṃ vāti ettha ’jhānalābhī, vimokkhalābhī, samādhilābhī, samāpattilābhīmhī’ti evamādinā nayena koṭṭhāsato vāti attho”ti ca “ekekaṃ vāti ’paṭhamassa jhānassa lābhī, dutiyassa jhānassa lābhīmhī’ti evamādinā nayena ekekaṃ vāti attho”ti ca vuttaṃ. So pāḷiyaṃ aṭṭhakathāyañca avuttakkamoti veditabbo. Kāyena vāti hatthamuddādivasena kāyena vā. Vācāti ettha ya-kāro luttaniddiṭṭho “alajjitā”tiādīsu viya. Viññattipatheti kāyavacīviññattīnaṃ gahaṇayogye padese ṭhatvāti ajjhāharitabbaṃ. Dīpentoti “iminā ca iminā ca kāraṇena ayaṃ dhammo mayi atthī”ti pakāsento. Nādhimānikoti appatte pattasaññitāsaṅkhāto adhiko māno, so natthi etassāti nādhimāniko, bhikkhu. Ñāteti viññunā manussajātikena sikkhāpaccakkhāne vuttanayena viññāte sati cuto bhave sāsanatoti viññāyati. Aññāpadesena dīpayato pana thullaccayaṃ. Ettha ca –

Aññāpadesarahita—“The monk who lived in your monastery attained the first jhāna” (pārā. 220), etc., is a reference to another; free from that is aññāpadesarahita—thus a tappurisa compound, or free from that as a bahubbīhi, that too is jhānādibheda. Koṭṭhāsaṃ katvā vā—collectively, as in “I attained the first jhāna, the second jhāna; the first jhāna, the third jhāna,” and so forth. Ekekaṃ katvā vā—individually, as in “I attained the first jhāna, I attained the second jhāna,” and so forth. Here, “eka” in isolation implies duality in expression. Here, katvā indicates the connection of the meaning of jhāna and the like, distinguished individually by the act of doing. In the ṭīkā, it states, “‘Koṭṭhāsaṃ vā’ means collectively, as in ‘I am one who attains jhāna, vimokkha, samādhi, samāpatti,’ and so forth,” and “‘Ekekaṃ vā’ means individually, as in ‘I am one who attains the first jhāna, the second jhāna,’ and so forth.” This sequence not stated in the Pāli or commentary should be understood. Kāyena vā—by bodily means like hand gestures. Vācā—here, the “ya” sound is elided, as in “alajjitā” and the like. Viññattipathe—standing in a place suitable for bodily or verbal indication should be inferred. Dīpento—declaring, “By this and that reason, this quality exists in me.” Nādhimāniko—excessive pride, reckoned as perceiving what is unattained as attained, is not present in him, thus nādhimāniko, a bhikkhu. Ñāte—when known by a wise human being in the manner stated regarding the renunciation of training, he falls from the teaching—this is understood. Indicating through reference to another incurs a thullaccaya. And here—

Devoid of indirect reference, is an expression for another, in the manner “the monk who lived in your dwelling attained the first jhāna” (pārā. 220) and so forth, without that is the Tatpurusha compound, or ‘without that’ is the Bahuvrihi, the same is the division of jhāna and so forth. Making them into a portion means dividing them by stating “I attained the first jhana, the second jhana. I attained the first jhāna, the third jhāna” and so on. Making them single means stating “I attained the first jhāna. I attained the second jhāna” and so forth, making them single. Moreover, the reduplication signifies repetition, with ‘one’ being the basis. Here, ‘making’ expresses the action of making, and vicchā should be understood as the wish to connect the meaning of jhāna and so forth, which have been differentiated by making them single. But in the Commentary, it is said: “Here, ‘making them into a portion’ means making portions in the manner, ‘I am a gainer of jhāna, a gainer of deliverance, a gainer of concentration, a gainer of attainment,’ and so on”; and ” ‘making them single’ means making them single in the manner, ‘I am a gainer of the first jhāna, a gainer of the second jhāna,’ and so on.” This sequence is not mentioned in the Pāli and the Commentary, and so it must be understood. By body means by body, through gestures of the hand and so forth. In speech the ya is elided, as in the words “shameless” and so on. One should supply ‘standing’ in the path of expression, meaning standing in a place suitable for the reception of bodily and verbal expressions. Revealing means making known, “this state exists in me due to this and this reason.” Not being over-confident: excessive pride, which is the conceit of having attained what has not been attained, he does not have that, therefore, the monk is not over-confident. If it is known: when it is known by an intelligent human being in the manner stated for abandoning the training, he should be known as having fallen from the dispensation. But for one who reveals through indirect reference, there is a grave offense. And here –

10. Idāni catunnampi cetesamasaṃvāsataṃ abhabbatañca dīpetuṃ “pārājikete”tiādi āraddhaṃ. Ete cattāro pārājikā puggalā yathā pure pubbe gihikāle, anupasampannakāle ca viya asaṃvāsāti sambandho. Saha vasanti yasmā sabbepi lajjino etesu kammādīsu na ekopi tato bahiddhā sandissatīti ekakammaṃ ekuddeso samasikkhatāti ime tayo saṃvāsā nāma. Tattha apalokanādikaṃ catubbidhampi saṅghakammaṃ sīmāparicchinnehi pakatattehi bhikkhūhi ekato kattabbatā ekakammaṃ nāma. Tathā pañcavidhopi pātimokkhuddeso ekato uddisitabbattā ekuddeso nāma. Paññattaṃ pana sikkhāpadaṃ sabbehipi lajjīpuggalehi samaṃ sikkhitabbabhāvato samasikkhatā nāma. Natthi te saṃvāsā etesanti asaṃvāsā. “Abhabbā”tiādīsu bhikkhubhāvāyāti tumatthe sampadānavacanaṃ, tasmā yathā sīsacchinno jīvituṃ abhabbo, evaṃ cattārome puggalā bhikkhubhāvāya bhikkhū bhavituṃ abhabbāti attho.

10. Now, to indicate the non-communal living and incapability of these four, it begins with “pārājikete.” These four pārājikā individuals are yathā pure—as formerly in their lay state or prior to ordination—asaṃvāsā, unable to live communally—this is the connection. Since all the modest ones live together, and in these acts and the like, not even one is seen outside of them, there are three forms of communal living: ekakammaṃ, ekuddeso, and samasikkhatā. Therein, the fourfold saṅghakamma, such as notification, to be performed together by normal bhikkhus within a designated boundary is ekakammaṃ. Likewise, the fivefold recitation of the pātimokkha, to be recited together, is ekuddeso. The established training rules, to be equally trained in by all modest persons, is samasikkhatā. These forms of communal living are absent in them—thus asaṃvāsā. In “abhabbā” and the like, bhikkhubhāvāya is a dative expressing purpose, meaning that just as a decapitated person is incapable of living, so too these four persons are incapable of becoming bhikkhus—this is the meaning.

10. Now, to illuminate the non-communality and unsuitability of all four of these, “pārājikete” etc. was commenced. These four pārājika persons, just as formerly, like in the past time of being a layperson, and the time of not being ordained – is related by non-association. Because they dwell together, inasmuch as all the conscientious ones are not seen in any of these matters such as kamma, etc. apart from those – unitary action, unitary recitation, equal training – these three are called communions. Therein, the fourfold saṅghakamma such as formal proposal, etc., should be done together by established bhikkhus within a bounded territory, is called unitary action. Similarly, the fivefold recitation of the Pātimokkha, because it should be recited together, is called unitary recitation. However, a precept that has been established, because it should be equally trained in by all conscientious persons, is called equal training. Those communions are not for them, so they are called non-communing. In “unfit” etc., for the state of a bhikkhu is a dative of purpose, therefore just as one whose head is severed is unfit to live, so these four persons are unfit for the state of a bhikkhu, to become bhikkhus, is the meaning.

11. Idāni pariyāyāṇattīhi sambhavante dassetuṃ “pariyāyo cā”tiādimāha. Pariyāyo ca āṇatti ca tatiye manussaviggahe labbhatīti sambandho. Tattha kāyādīhi yathāvuttehi “yo evaṃ marati, so dhanaṃ vā labhatī”ti evamādiviññāpako byañjanabhūto kāyavacīpayogo pariyāyo. Iminā idaṃ dīpeti – yathā adinnādāne “ādiyeyyā”ti (pārā. 92) vuttattā pāriyāyakathāya muccati, na idha evaṃ. “Saṃvaṇṇeyyā”ti (pārā. 172) pariyāyakayāyapi na muccatīti. “Dutiye panā”tiādīsu attho pākaṭoyeva. Evamuparipi pākaṭamupekkhissāma.

11. Now, to show what arises through indirect commands, it begins with “pariyāyo cā.” Pariyāya and āṇatti are obtained in the third case of manussaviggaha—this is the connection. Therein, a bodily or verbal effort, expressed as “One who dies thus gains wealth” and the like, indicating through gesture or words, is pariyāya. This clarifies that, unlike in adinnādāna where “ādiyeyya” (pārā. 92) allows escape through indirect speech, here it is not so. Even with indirect bodily effort as in “saṃvaṇṇeyya” (pārā. 172), there is no escape. In “dutiye panā” and the like, the meaning is evident. So too, we will overlook what is evident henceforth.

11. Now, to show what is possible through indirect means and through command, he said “pariyāyo ca” and so forth. Indirect means and command are obtained in the third case of a human being, is the connection. Therein, the physical and verbal activity, which expresses in various ways such as through the body etc. “whoever dies in this manner, will obtain wealth,” becomes a means for indirect method. By this, it illustrates this – just as in taking what is not given, because it says “should take” (pārā. 92), one is freed by indirect speech, it is not so here. Because by saying “praise”(pārā. 172), one is also not freed through Indirect speech. In “dutiye panā” etc., the meaning is very clear. Likewise, further on we will skip over what is very clear.

12. Idāni methunadhammādīnaṃ aṅgāni dassetuṃ “sevetū”tiādimāha. Sevetukāmatācittanti methunaṃ sevetuṃ kāmetīti sevetukāmo, tassa bhāvo nāma taṇhā, tāya sevetukāmatāya sampayuttaṃ cittanti tappuriso. Methunadhammassāti mithunānaṃ itthipurisānaṃ idanti methunaṃ, tameva dhammoti methunadhammo. Idha pana upacāravasena pārājikāpatti methunadhammo nāma. Atha vā methunena jāto dhammo pārājikāpatti methunadhammo, tassa methunadhammassa methunadhammapārājikāpattiyā. Aṅgadvayanti aṅgānaṃ kāraṇānaṃ dvayaṃ. Budhāti vinayadharā viññuno.

12. Now, to show the factors of methunadhammo and the like, it begins with “sevetū.” Sevetukāmatācitta—one desires to engage in methuna, thus sevetukāmo; its state is craving, and the mind associated with that desire to engage is a tappurisa compound. Methunadhammassā—methuna is that of couples, man and woman; that itself is dhamma, thus methunadhammo. Here, figuratively, the pārājika offense is termed methunadhammo. Alternatively, the dhamma arising from methuna, the pārājika offense, is methunadhammo—of that methunadhammapārājika offense. Aṅgadvaya—a pair of factors, meaning causes. Budhā—the wise, bearers of the Vinaya.

12. Now, in order to show the factors of sexual intercourse etc, he says “sevetū” etc. sevetukāmatācitta means one who desires to engage in sexual intercourse, sevetukāmo, his state is craving, with that desire to engage combined mind is the tatpurisa compound. Methunadhammassāti of the couples, the men and women this is methuna it is itself dhamma that is methunadhamma. Here, however, by way of figurative expression, the offense of defeat is called methunadhamma. Or, the offense of defeat born of sexual intercourse is methunadhamma, of that methunadhamma, of the defeat offense of methunadhamma. Aṅgadvayanti the two of the factors of the causes. Budhāti experts in vinaya, wise persons.

13. Manussasanti manussānaṃ saṃ manussasaṃ, tadāyattavatthukā ca. Etena petatiracchānagatāyattaṃ nivatteti. Tathāsaññīti tathā tādisā saññā tathāsaññā, sā assa atthīti tathāsaññī. Parāyattasaññitā cāti attho. Bhāvappadhānā ime niddesā, bhāvapaccayalopo vā “buddhe ratana”ntiādīsu (khu. pā. 6.3) viya. Evamuparipi īdisesu. Theyyacittanti thenabhāvasaṅkhātaṃ cittañca. Vatthuno garutāti bhaṇḍassa pādaatirekapādārahabhāvena garutā ca. Ūnapañcamāsake vā atirekamāsake vā thullaccayaṃ. Māsake vā ūnamāsake vā dukkaṭaṃ. Avahāroti pañcavīsatiyā avahārānaṃ aññatarena avaharaṇañcāti ime pañca adinnādānahetuyo adinnādānapārājikāpattiyā aṅgāni.

13. Manussasa—belonging to humans, manussasaṃ, and dependent on that. This excludes what pertains to spirits or animals. Tathāsaññī—perception that it is such, thus tathāsaññā; he has that, thus tathāsaññī. It also means perception dependent on another. These are expressed with emphasis on state, or with the elision of the state suffix, as in “buddhe ratana” (khu. pā. 6.3) and the like. So too in similar cases henceforth. Theyyacitta—a mind characterized by theft. Vatthuno garutā—the weightiness of the object, due to its value exceeding a quarter or being worth a quarter. If less than five māsakas or more than a māsaka, it is a thullaccaya; if a māsaka or less, a dukkaṭa. Avahāro—taking by any one of the twenty-five avahārā—these five are adinnādānahetuyo, the factors of the adinnādāna-pārājika offense.

13. Manussasanti, of humans, and also objects belonging to them. By this, he excludes what belongs to the departed, and animals. Tathāsaññīti, thus, such perception, tathāsaññā, that he has, so tathāsaññī. Meaning, perception of something as belonging to another. These statements have the meaning of that state, or a elision of the abstract suffix, like “buddhe ratanan” (khu. pā. 6.3) etc. Likewise, further on in similar cases. Theyyacittanti, the mind called the state of a thief. Vatthuno garutāti, the heaviness of the property in that it is worth a quarter or more than a quarter. If it is less than five māsakas or more than one māsaka, there is a Thullaccaya offense. If it is a māsaka or less than a māsaka, there is a Dukkaṭa offense. Avahāroti taking away by one of the twenty-five methods of taking – these five are the causes of taking what is not given, the factors of the defeat offense of taking what is not given.

14. Pāṇo mānussakoti manussajātisambandho pāṇo ca, pāṇoti hi vohārato satto, paramatthato pana jīvitindriyaṃ vuccati. Pāṇasaññitāti pāṇoti saññitā ca, ghātanaṃ ghāto, so eva cetanā ghātacetanā, “vadhāmi na”nti evaṃ pavattā sā ca, taṃsamuṭṭhito sāhatthikādīnaṃ channamaññataro payogo ca, tena payogena maraṇañcāti ete yathāvuttā pañca vadhahetuyo pāṇaghātāpajjitabbaāpattiyā aṅgānīti attho.

14. Pāṇo mānussako—a living being related to the human species, and pāṇa; in common usage, pāṇa is a being, but in ultimate terms, it refers to the life faculty. Pāṇasaññitā—perceived as a living being, and that perception. Ghātacetanā—killing is ghāta, that itself is intention, the intention to kill operating as “I slay him,” and that. Payogo—an effort, one of the six such as sāhatthika arising from that. Tena—by that effort, death—these aforementioned five are vadhahetuyo, the factors of the offense involving the killing of a living being.

14. Pāṇo mānussakoti, a being belonging to the human class and, pāṇo, in conventional terms, a being, but ultimately, it is called the life-faculty. Pāṇasaññitāti, perceiving it as a living being and, killing is ghātana, that intention itself is ghātacetanā, arising with “I will kill him”, and that, arising from that, one of the six types beginning with one’s own hand, payogo and, tena with that effort, death. These aforementioned five causes of killing are the factors of the offense to be incurred through killing a living being, is the meaning.

15. Attani asantatāti uttarimanussadhammassa santāne avijjamānatā ca. Pāpamicchatāyārocanāti yā sā “idhekacco dussīlo samāno ’sīlavāti maṃ jano jānātū”tiādinā (vibha. 851) nayena vuttā pāpaicchatāya samannāgatā, tāya uttarimanussadhammassa ārocanā ca. Tassāti yassa āroceti, tassa. Manussajātitāti manussānaṃ jāti yassa, tassa bhāvo manussajātitā, sā ca, naññāpadesoti na aññāpadeso aññāpadesābhāvo ca, tadeva jānananti taṅkhaṇaṃyeva vijānanañcāti imāni pañca ettha asantadīpane asmiṃ santāne avijjamānauttarimanussadhammappakāsananimitte pārājike aṅgāni hetuyoti attho.

15. Attani asantatā—the non-existence of a supermundane quality in one’s continuum. Pāpamicchatāyārocanā—the declaration with evil desire, as stated in “Some, being immoral, wish ‘Let people know me as virtuous’” (vibha. 851) and the like, accompanied by that evil desire, declaring a supermundane quality. Tassā—of the one to whom it is declared. Manussajātitā—the state of being born of the human species, and that. Naññāpadeso—not a reference to another, the absence of reference to another. Tadeva jānana—knowing it at that very moment—these five are ettha asantadīpane, the factors in this pārājika concerning the revelation of a supermundane quality not existing in one’s continuum, as causes.

15. Attani asantatāti means the non-existence of superior human states (uttarimanussadhamma) in one’s own continuum. Pāpamicchatāyārocanāti means the reporting of superior human states driven by evil desire, of the kind described in the passage (vibha. 851) starting with “Here, someone, being unvirtuous, wishes, ‘May people know me as virtuous’” etc.; Tassāti means “of the one,” referring to whom it’s reported. Manussajātitāti, “human birth”, is the state of having the birth of humans. Naññāpadesoti “not another designation,” means the absence of any other description, and tadeva jānananti “knowing it then and there”, means the immediate understanding. These pañca are the aṅgāni, the factors in the defeat (pārājika), the asantadīpane, in the case of declaring non-existent, superior human states, meaning absent in one’s own continuum.

16. Evaṃ tesamasaṃvāsatābhabbatādīni dassetvā idāni na te cattārova, atha kho santaññepīti te sabbepi samodhānetvā dassento “asādhāraṇā”tiādimāha. Tattha asādhāraṇāti pārājikā dhammā adhippetā. Teneva cettha pulliṅganiddeso. Tasmā bhikkhunīnaṃ bhikkhūhi asādhāraṇā pārājikā dhammā cattāro cāti evamettha attho daṭṭhabbo. Upacāravasena tu ubbhajāṇumaṇḍalikādikā pārājikāpannā pariggayhanti. Tāsu yā avassutā avassutassa manussapurisassa akkhakānaṃ adho jāṇumaṇḍalānaṃ kapparānañca upari kāyasaṃsaggaṃ sādiyati, ayaṃ ubbhajāṇumaṇḍalikā. Yā pana aññissā bhikkhuniyā pārājikaṃ paṭicchādeti, sā vajjappaṭicchādikā. Yā ukkhittakaṃ bhikkhuṃ tassā diṭṭhiyā gahaṇavasena anuvattati, sā ukkhittānuvattikā. Kāyasaṃsaggarāgena tintassa hatthaggahaṇaṃ saṅghāṭikaṇṇaggahaṇaṃ kāyasaṃsaggatthāya purisassa hatthapāse ṭhānaṃ ṭhatvā sallapanaṃ saṅketagamanaṃ purisassāgamanasādiyanaṃ paṭicchannokāsavavisanaṃ hatthapāse ṭhatvā kāyopasaṃharaṇanti imāni aṭṭha vatthūni yassā avassutāya, sā aṭṭhavatthukā nāma.

16. Having thus shown their non-communal living and incapability, now stating that it is not only these four but also others, combining them all, he begins with “asādhāraṇā.” Therein, asādhāraṇā refers to pārājika dhammā. Hence, the masculine gender is used here. Thus, the meaning here should be understood as the four pārājika dhammā distinct to bhikkhunīs, not shared with bhikkhus. Figuratively, those who commit pārājika offenses such as ubbhajāṇumaṇḍalikā and the like are included. Among them, one who, being lustful, consents to physical contact with a lustful human male below the collarbones and above the knees or elbows is ubbhajāṇumaṇḍalikā. One who conceals another bhikkhunī’s pārājika is vajjappaṭicchādikā. One who follows an expelled bhikkhu due to adherence to his view is ukkhittānuvattikā. With lustful craving, taking the hand of a lustful man, taking the corner of his robe, standing within arm’s reach of a man for physical contact, conversing, going to an agreed place, consenting to a man’s approach, entering a secluded place, or drawing the body near while within arm’s reach—these eight matters, if committed by one who is lustful, make her aṭṭhavatthukā.

16. Having thus shown their incompatibility for communal life (asaṃvāsa) and so on, now, in order to show that, not only are there these four, but also others in existence, and bringing all of them together, he says “asādhāraṇā” etc. Here, asādhāraṇāti, refers to the defeating states (pārājikā dhammā). That is why the masculine gender is used here. Therefore, the meaning here should be understood as four defeating states (pārājikā dhammā) that are uncommon to nuns (bhikkhunī) in relation to monks (bhikkhū). However, by way of proximity, those who have incurred a defeat (pārājikāpannā), such as the ubbhajāṇumaṇḍalikā and so forth, are included. Among them, the one who, being sexually aroused, enjoys bodily contact with a sexually aroused male human, above the collarbones and below the knees, is the ubbhajāṇumaṇḍalikā. The one who conceals a defeat (pārājika) of another nun is the vajjappaṭicchādikā. The one who follows an expelled monk, taking his view, is the ukkhittānuvattikā. The one, sexually aroused, for whom there are these eight cases: holding hands, touching the edge of her outer robe (saṅghāṭi), standing in the range of a man’s hand and talking for the purpose of bodily contact, arranging a rendezvous, enjoying a man’s approach, entering a concealed place, and standing within the range of hand and allowing bodily contact is, if sexually aroused, called aṭṭhavatthukā.

Abhabbakā ekādasa cāti ettha paṇḍako theyyasaṃvāsako titthiyapakkantako tiracchānagato mātughātako pitughātako arahantaghātako bhikkhunidūsako saṅghabhedako lohituppādako ubhatobyañjanakoti ime abhabbā ekādasa ca. Tesu paṇḍakoti opakkamikanapuṃsakapaṇḍakā ca paṇḍakabhāvapakkhe pakkhapaṇḍako ca idha adhippetā. Āsittausūyapaṇḍakānaṃ pana pabbajjā ca upasampadā ca na vāritā. Theyyasaṃvāsako pana liṅgatthenakādivasena tividho. Tattha sayaṃ pabbajitattā liṅgamattaṃ thenetīti liṅgatthenako. Bhikkhuvassagaṇanādikaṃ saṃvāsaṃ thenetīti saṃvāsatthenako. Sikkhaṃ paccakkhāya evaṃ paṭipajjantepi eseva nayo. Yathāvuttamubhayaṃ thenetīti ubhayatthenako. Ṭhapetvā pana imaṃ tividhaṃ –

Abhabbakā ekādasa cā—here, the eleven incapable ones are paṇḍako, theyyasaṃvāsako, titthiyapakkantako, tiracchānagato, mātughātako, pitughātako, arahantaghātako, bhikkhunidūsako, saṅghabhedako, lohituppādako, and ubhatobyañjanako. Among them, paṇḍako refers to a castrated paṇḍaka, a natural paṇḍaka, and a half-monthly paṇḍaka in terms of paṇḍaka nature intended here. However, ordination and higher ordination are not prohibited for paṇḍakas due to jealousy or defilement. Theyyasaṃvāsako is threefold based on stealing insignia and the like. Therein, one who steals mere insignia by ordaining oneself is liṅgatthenako. One who steals communal living through counting years as a bhikkhu is saṃvāsatthenako. Even after renouncing training, the same applies to such conduct. One who steals both as stated is ubhayatthenako. Excluding this threefold division—

Abhabbakā ekādasa cāti, Here, the eleven incapable ones (abhabbā) are: a eunuch (paṇḍaka), one who co-resides through theft (theyyasaṃvāsaka), one who has gone over to another sect (titthiyapakkantaka), one who has become an animal (tiracchānagata), a matricide (mātughātaka), a patricide (pitughātaka), an arhat-slayer (arahantaghātaka), a violator of a nun (bhikkhunidūsaka), a schismatic (saṅghabhedaka), one who draws blood from a Tathāgata (lohitūppādako), and a hermaphrodite (ubhatobyañjanaka). Among these, paṇḍakoti, refers here to the eunuch (paṇḍaka) rendered impotent by an operation and one who is a fortnightly-eunuch (pakkhapaṇḍaka) on the side of his eunuch-state. But, ordination (pabbajjā) and higher ordination (upasampadā) are not prohibited for injected and jealously observing eunuchs. The theyyasaṃvāsaka, however, is of three types: the one who steals a form (liṅgatthenaka), and so on. Herein, one who steals only the form, because of having been ordained by himself is the one who steals the form (liṅgatthenako). The one who steals co-residence, such as the counting of the years of a monk, is a co-residence stealer (saṃvāsatthenako). The same principle applies even if one acts thus after having disavowed the training. The one who steals both as mentioned above, is a stealer of both(ubhayatthenako). Except for these three, however:

Theyyasaṃvāsako nāma, tāva esa na vuccatīti. (mahāva. aṭṭha. 110; kaṅkhā. aṭṭha. paṭhamapārājikavaṇṇanā);

He is not called a theyyasaṃvāsako until then (mahāva. aṭṭha. 110; kaṅkhā. aṭṭha. paṭhamapārājikavaṇṇanā).

He is not, at that time, called a co-residence stealer (Theyyasaṃvāsako). (mahāva. aṭṭha. 110; kaṅkhā. aṭṭha. paṭhamapārājikavaṇṇanā);

Titthiyapakkantakādayo tu taṃtaṃvacanatthānusārena veditabbā. Tiracchānagato pana ṭhapetvā manussajātikaṃ avaseso sabbo veditabbo. Ime ekādasa puggalā bhikkhubhāvāya abhabbattā pārājikāpannasadisatāya “pārājikā”ti vuccanti. Vibbhantā bhikkhunīti gihinivāsananivatthā bhikkhunī ca. Sā hi ettāvatā pārājikā. Mudukā piṭṭhi yassa, so ca. So hi anabhiratiyā pīḷito yadā attano aṅgajātaṃ attano vaccamukhamaggesu paveseti, tadā pārājiko hoti.

Titthiyapakkantaka and the rest should be understood according to their respective meanings. Tiracchānagato, however, refers to all except those of human birth. These eleven individuals, being incapable of bhikkhuhood, are called “pārājikā” due to their similarity to those who commit pārājika offenses. Vibbhantā bhikkhunī—a bhikkhunī who wears lay clothing and lives as a layperson; she is pārājikā to that extent. One with a soft back, when tormented by discontent and inserting his own organ into his own excretory or oral passages, becomes pārājiko at that moment.

But, those who have gone over to another sect (Titthiyapakkantaka) and the others should be understood according to the respective meaning of the words about them. However, “one who has become an animal (tiracchānagata)” should be understood as all except those born as humans. These eleven individuals, because of their incapacity for monk-hood, are called “defeated (pārājikā)” due to their similarity to one who has incurred a defeat (pārājikā). Vibbhantā bhikkhunīti, a nun dressed in the clothes of lay housing. She is, by this much, defeated (pārājikā). And, the one whose back is soft. When he, tormented by dissatisfaction, inserts his own sexual organ into his own anal passages, then he is defeated (pārājiko).

17-18. Lambamānamaṅgajātametassāti lambī. So yathāvuttesu pavesito pārājiko. Mukhena gaṇhanto aṅgajātaṃ parassa cāti yo anabhiratiyā pīḷito parassa suttassa vā matassa vā aṅgajātaṃ mukhena gaṇhāti, so parassa aṅgajātaṃ mukhena gaṇhanto ca. Tatthevābhinisīdantoti yo anabhiratiyā pīḷito tattheva parassa aṅgajāte vaccamaggena abhinisīdati, so cāti ete dvayaṃdvayasamāpattiyā abhāvepi magge maggappavesanahetu methunassa anulomikā cattāro ca. Idhāgatā cattāroti idha khuddasikkhāyaṃ yathāvuttā methunadhammā pārājikādayo cattāro cāti samodhānā piṇḍīkaraṇavasena catuvīsati pārājikā bhavantīti seso. Ettha ca gāthābandhavasena rassaṃ katvā “parājikā”ti vuttaṃ. Etthāha – mātughātakādayo tatiyaṃ pārājikaṃ āpannā, bhikkhunidūsako, mudupiṭṭhikādayo cattāro ca paṭhamapārājikaṃ āpannā evāti kuto catuvīsatīti? Vuccate – mātughātakādayo hi cattāro idha anupasampannā eva adhippetā. Mudupiṭṭhikādayo cattāro kiñcāpi paṭhamapārājikena saṅgahitā, yasmā pana ekena pariyāyena methunadhammaṃ appaṭisevino honti, tasmā visuṃ vuttāti.

17-18. “Its aṅgajāta hangs down, thus lambī.” He, when entered into the aforementioned [acts], becomes one who incurs a pārājika offense. “Taking another’s aṅgajāta with the mouth,” he who, afflicted by dissatisfaction, takes another’s—whether sleeping or dead—aṅgajāta with his mouth, this one is “taking another’s aṅgajāta with the mouth.” “Sitting down upon it there,” he who, afflicted by dissatisfaction, sits down upon that very aṅgajāta of another with the vaccamagga, this one too—both these pairs, even without achieving the twofold or fourfold attainment, due to entering the path for the sake of the path, are in conformity with methuna and thus constitute the four. “The four mentioned here,” here in the Khuddasikkhā, are the four methunadhammā such as pārājika as stated above; thus, by way of summarizing, through the method of grouping, there are twenty-four pārājika offenses, this is the remainder. And here, for the sake of metrical composition, the short form “parājikā” is used. Here it is said: “Those who kill their mother and so forth incur the third pārājika; one who corrupts a bhikkhunī, one who [has relations] with a mudupiṭṭhikā, and so forth—these four incur the first pārājika. So how are there twenty-four?” It is answered: “Those who kill their mother and so forth, these four, are intended here only as unordained persons. The four such as mudupiṭṭhikā and others, although included under the first pārājika, since they do not engage in methunadhamma by a single method, are therefore stated separately.”

17-18. Because his sexual organ hangs, he is lambi (pendulous). He, having entered into the aforementioned, is defeated (pārājika). And one who takes another’s sexual organ with the mouth, he who, compelled by displeasure, takes another’s, who is sleeping or is dead, sexual organ with his mouth, is one who takes another’s sexual organ with the mouth. And one who sits down on that very place, he who, compelled by displeasure, sits down on that very place, on another’s sexual organ with his anal passage, and he, these two, even in the absence of a double-double entry (dvayaṃdvayasamāpatti), four are conducive to sexual intercourse because of the penetration of one passage into another. Four arrived here, those stated here in the Khuddasikkhā, the aforementioned sexual acts, the defeat, etc., and four, thus summed up, by way of summarizing twenty-four pārājikas exist. That is the remainder. And here, because of the verse construction, having made it short, it is said “pārājikā”. Here he said - matricides, etc. have incurred the third defeat, a bhikkhu defiling a bhikkhuni, mudupiṭṭhikā, etc. four have incurred the first pārājika, thus, how twenty-four? It is said – Here, these four like matricides, etc. are considered as not having received higher ordination. Though the four, like mudupiṭṭhikā, etc., are included in the first pārājika, since, in one way, they do not engage in sexual intercourse, therefore it is separately stated.

2. Saṅghādisesaniddesavaṇṇanā

2. Explanation of the Saṅghādisesa Section

2. Explanation of the section on Saṅghādisesa

19. Vuṭṭhānassa garukattā garukāti saṅghādisesā vuccanti. Navāti tesaṃ gaṇanaparicchedo. Nanu “navā”ti kasmā vuttaṃ, “terasā”ti vattabbanti? Nāyaṃ doso, cirenāpajjitabbe cattāro yāvatatiyake ṭhapetvā vītikkamakkhaṇeyeva āpajjitabbā paṭhamāpattikā vuccantīti. Idāni te dassetuṃ “mocetukāmatā”tiādi āraddhaṃ. Tattha sukkassāti āsayadhātunānattato nīlādivasena dasavidhe sukke yassa kassaci sukkassa. Mocetukāmatāti mocetukāmatāya, ya-kāro luttaniddiṭṭho. Iminā pana vacanena mocanassāda muccanassāda muttassādamethunassāda phassassāda kaṇḍuvanassāda dassanassāda nisajjanassāda vācassāda gehasitapema vanabhaṅgiya saṅkhātesu ekādasassādesu ekaṃyeva mocanassādaṃ dasseti.

19. “Due to the seriousness of rehabilitation, they are called garukā,” thus the saṅghādisesa offenses are referred to. “Nine” indicates their numerical limit. But why is it said “nine” when it should be “thirteen”? This is not a fault, for excluding the four that are to be committed after a long time up to the third [admonition], those that can be committed immediately upon transgression are called the initial offenses. Now, to show these, it begins with “mocetukāmatā” and so forth. Therein, “of sukka” refers to any one of the ten kinds of sukka, distinguished by the diversity of the element of intention, such as blue and so forth. “Mocetukāmatā,” due to the desire to release, the ya-kāra is elided as indicated. By this statement, among the eleven kinds of enjoyment—namely, enjoyment of release, enjoyment of emission, enjoyment of the emitted, enjoyment of methuna, enjoyment of contact, enjoyment of scratching, enjoyment of seeing, enjoyment of sitting, enjoyment of speech, affection tied to the household, and that related to vanabhaṅgiya—it indicates only the enjoyment of release.

19. Because of the seriousness of the expiation, they are called garukā (serious), i.e., saṅghādisesa. Nine, their enumeration is determined. Now, why is it said “nine”? Shouldn’t it be said “thirteen”? This is not a fault; setting aside the four requiring a triple meeting(yāvatatiyaka), which require time to incur, those requiring immediate incurring at the very moment of transgression, the first offenses (paṭhamāpattikā) are mentioned. Now, to show them, “the desire to emit” etc. is begun. There, of semen, due to the variety of elemental constituents of the āsaya, of the ten kinds of semen such as blue, etc., of any semen. The desire to emit (mocetukāmatā) is by the desire to emit; the ‘ya’ syllable has elided its ending. But by this statement, he shows only one, the pleasure of emitting, out of the eleven pleasures, namely: the pleasure of emitting, the pleasure of being emitted, the pleasure of that which has been emitted, the pleasure of coitus, the pleasure of contact, the pleasure of scratching, the pleasure of looking, the pleasure of releasing, the pleasure of speech, the affection bound to the home, and destruction of the jungle, known as (vanabhaṅgiya).

Tattha mocanāya assādo sukhavedanā mocanassādo. Muccane attano dhammatāya muccane assādo muccanassādo. Evaṃ sabbattha sattamītappurisena attho daṭṭhabbo. Imehi pana navahi padehi sampayuttaassādasīsena rāgo vutto. Gehanissitesu mātādīsu pemaṃ gehe sitaṃ pemanti gehasitapemaṃ, iminā sarūpeneva rāgo vutto. Santhavakaraṇatthāya itthiyā pesitapupphādi vanabhaṅgiyaṃ, iminā ca vatthuvasena rāgo vutto. Methunassādopi itthiyā gahaṇappayogena veditabbo. Sabbattheva ca pana cetanānimittupakkamamocane sati visaṅketābhāvo veditabbo. Upakkamma hatthādinā nimitte upakkamitvā. Aññatra supinantenāti supinoyeva supinanto “kammameva kammanto”tiādīsu viya anta-saddassa tabbhāvavuttittā. Taṃ supinantaṃ vinā vimocayaṃ sukkaṃ vimocento samaṇo yo koci bhikkhu garukaṃ garukāpattisaṅkhātaṃ saṅghādisesaṃ phuse phuseyya, āpajjeyyāti vuttaṃ hoti. Ettha ca ajjhattarūpabahiddhārūpaubhayarūpaākāsekaṭikampanasaṅkhātesu catūsu upāyesu sati rāgūpatthambhādīsu ca kālesu yena kenaci aṅgajāte kammaññataṃ patte “ārogyatthāyā”tiādīsu yena kenaci adhippāyena adhippāyavatthubhūtaṃ yaṃ kiñci sukkaṃ mocanassādacetanāya eva nimitte upakkamma mocento saṅghādisesaṃ āpajjatīti sabbathā adhippāyo daṭṭhabbo.

Therein, the enjoyment of release is the pleasant feeling in releasing, mocanassādo. The enjoyment in emission is the enjoyment in the natural emission, muccanassādo. Thus, everywhere, the meaning should be understood with the seventh case instrumental person. By these nine terms, lust is expressed under the heading of associated enjoyment. Affection toward those connected to the household, such as a mother, is affection tied to the household, gehasitapemaṃ; by this, lust is expressed in its own form. Flowers and so forth sent by a woman for the purpose of intimacy are vanabhaṅgiyaṃ; by this, lust is expressed through the object. The enjoyment of methuna too should be understood through the act of engaging with a woman. And in all cases, when there is intention, preparation, or effort toward release prompted by a sign, the absence of obstruction should be understood. “Having made an effort,” having exerted effort with the hand or otherwise toward the nimitta. “Except in a dream,” a dream alone is a dream state; as in “action alone is action” and so forth, due to the occurrence of the term anta in that sense. Apart from that dream state, “releasing sukka,” a monk, any bhikkhu, releasing sukka, “touches the serious,” would touch, meaning incurs, a saṅghādisesa offense known as a serious offense—this is what is meant. And here, when there is one of the four means—namely, internal form, external form, both forms, or space—and in times of lustful arousal and so forth, when the aṅgajāta becomes workable by any means, with any intention such as “for health” or otherwise, based on that intention as the object, releasing any sukka whatsoever with the intention of the enjoyment of release by making effort toward the nimitta, he incurs a saṅghādisesa offense—this intention should be understood in all cases.

There, the pleasure in the act of emitting (mocana) is a pleasant sensation, the pleasure of emission (mocanassādo). The pleasure in being emitted (muccane), because of its own nature of being emitted, is the pleasure of being emitted (muccanassādo). Thus, in all cases, the meaning should be understood as a seventh-case tatpurisa compound. But by these nine terms, passion is described as the pleasure of union. Affection (pema) for mother and others, bound to the home, is affection bound to home, gehasitapemaṃ, by this, passion is stated in its own form. Flowers, etc., sent by a woman for the sake of association is vanabhaṅgiyaṃ, by this, passion is mentioned in terms of object. The pleasure of coitus should also be understood by way of a woman’s seizing. And in all cases, the absence of doubt should be understood when there is intention, action caused by that intention, and emission. Action, having made an effort (upakkamitvā) on the sign with the hand, etc. Except in a dream, only in a dream itself, the dream itself, just as in “action itself is kamma” etc., because of the word ‘anta’ (end) having the meaning of that very nature. Excluding that dream, emitting, a monk (samaṇo), whoever he may be, touches (phuse), he would touch, meaning, he would incur the saṅghādisesa which is known as a grave offense (garukāpattisaṅkhātaṃ). And here, in these four ways, namely, movement of internal form, external form, both forms, and the space, and in times of sexual arousal, etc., with whatever, when the sexual organ has attained suitability for action, with whatever intention, such as “for the sake of health,” etc., whatever seminal fluid that is the object of intention, by exerting on the sign with the intention of the pleasure of emission, incurs a saṅghādisesa. Therefore, the intention should always be understood.

20. Kāyasaṃsaggarāgavāti kāye saṃsaggo, tasmiṃ rāgo, so assa atthīti vantu, kāyasaṃsaggarāgasamaṅgīti attho. Samaṇo itthisaññīti sambandho. Upakkammāti kāyena vāyamitvā. Manussitthiṃ samphusantoti antamaso lomenapi parāmasanto garukaṃ phuseti yojanā. Manussabhūtā amatā itthī manussitthī. Tattha “kāyasaṃsaggarāgavā”ti iminā mātupemādiṃ , itthiyā gahitamokkhādhippāyañca paṭikkhipati. Itthiyā vematikassa, paṇḍakapurisatiracchānagatasaññissa ca thullaccayaṃ. Itthiyā pana kāyena kāyappaṭibaddhāmasane, kāyappaṭibaddhena kāyāmasane ca yakkhīpetīpaṇḍakānaṃ kāyena kāyāmasane ca purisatiracchānagatitthīnaṃ kāyena kāyāmasanepi dukkaṭaṃ, tathāyakkhīādīnaṃ kāyena kāyappaṭibaddhādīsu ca. Matitthiyā pana thullaccayaṃ. Itthiyā pana phusiyamāno sevanādhippāyopi sace kāyena na vāyamati, anāpatti.

20. “With lust for physical contact,” contact with the body, lust for that, he has it—thus, one endowed with lust for physical contact, this is the meaning. The connection is with a monk perceiving a woman. “Having made an effort,” exerting with the body. “Touching a human woman,” even touching her with a mere hair, he touches the serious—this is the construction. A human woman, whether alive or dead, is a manussitthī. Therein, “with lust for physical contact” excludes affection toward a mother and so forth, as well as the intention of release grasped by a woman. For one uncertain about a woman, or perceiving a paṇḍaka, a man, or an animal, it is a thullaccaya offense. But touching a woman’s body with a body-connected object, or touching the body with a body-connected object, or touching the body of a yakkhī, petī, or paṇḍaka with the body, or touching the body of a man or animal woman with the body—it is a dukkaṭa offense; likewise with a yakkhī and so forth with a body-connected object and so on. With a dead woman, it is a thullaccaya offense. However, if a monk is touched by a woman and does not exert himself with the body, even with the intention of indulgence, there is no offense.

20. Kāyasaṃsaggarāgavāti means being physically attached, having lust for it; as he has this, the word vantu is used, meaning one possessed of lust for physical contact. “The monk with the perception of a woman” has a relationship. Upakkammāti means exerting oneself physically. Manussitthiṃ samphusantoti, touching even with a hair, he touches (what is) heavy, is the connection. A human woman, who is not dead, is a manussitthī. Here, by “kāyasaṃsaggarāgavā,” he excludes the affection for a mother, and the intention to grasp or release a woman. For one who is uncertain about a woman, or who perceives a paṇḍaka, a man, or an animal, there is a thullaccaya offense. But for touching with the body, objects attached to a woman’s body; by touching with the objects that attached to the body, objects attached to a yakkhī, petī, or paṇḍaka’s body; for touching with the body, objects that attached to the body of a male, animal, or itthī; for touching with the body, objects attached to the body, there is a dukkaṭa offense. Similarly, it applies to yakkhī and others, touching with the body, things attached to the body and so on. But for a dead woman, there is a thullaccaya offense. If, while being touched by a woman, and though intending gratification, he does not exert himself physically, there is no offense.

21. Tathāti itthisaññī. Suṇantinti viññattipathe ṭhatvā attano vacanaṃ suṇantiñca. Viññuñcāti duṭṭhullāduṭṭhullasallakkhaṇasamatthañca manussitthiṃ. Maggaṃ vāti vaccamaggapassāvamaggānaṃ vasena maggaṃ vā methunaṃ vā ārabbhāti sambandho. Duṭṭhullavācārāgenāti duṭṭhā ca sā asaddhammappaṭisaṃyuttatāya thūlā ca lāmakajanasādhāraṇatāyāti duṭṭhullā. Sāva puna vācā duṭṭhullavācā. Tassaṃ assādasampayutto rāgoti samāso, tena. Obhāsitvāti vaṇṇāvaṇṇayācanādivasena asaddhammavacanaṃ vatvā. Asuṇantiyā pana dūtena vā paṇṇena vā ārocite anāpatti. Tattha dvinnaṃ maggānaṃ vasena vaṇṇāvaṇṇehi, methunayācanādīhi vā “sikharaṇīsi, sambhinnāsi, ubhatobyañjanakāsī”ti imesu tīsu aññatarena akkosavacanena vā obhāsantassa saṅghādiseso, adhakkhakaubbhajāṇumaṇḍalaṃ ādissa vaṇṇādibhaṇane thullaccayaṃ, tathā yakkhīpetīpaṇḍakānaṃ vaccamaggapassāvamagge ādissa vaṇṇādibhaṇane methunayācanādīsupi. Tesaṃ pana adhakkhakādike dukkaṭaṃ, tathā manussitthīnaṃ ubbhakkhake adhojāṇumaṇḍale kāyappaṭibaddhe ca.

21. “Thus,” perceiving a woman. “They hear,” standing within the range of communication so that she hears his words. “And discerning,” a human woman capable of distinguishing between gross and non-gross matters. “The path or,” referring to the vaccamagga or passāvamagga, or concerning methuna—this is the connection. “With lust for obscene speech,” that which is obscene because it is connected to unrighteous conduct, and gross because it is common among vile people, is duṭṭhullā. That speech again is duṭṭhullavācā. Lust associated with the enjoyment of that is the compound, thereby. “Having spoken,” having uttered words of unrighteous conduct, such as praising, criticizing, or requesting, he speaks. But if she does not hear, and it is conveyed by a messenger or a letter, there is no offense. Therein, regarding the two paths, with praise or criticism, or with requests for methuna and so forth, or with abusive words such as “you are a sikharaṇī, you are sambhinnā, you are ubhatobyañjanakā”—by any one of these three, if he speaks, it is a saṅghādisesa offense; speaking of praise and so forth regarding the area below the collarbone and above the knee-circle, it is a thullaccaya offense; likewise with a yakkhī, petī, or paṇḍaka regarding the vaccamagga or passāvamagga, with praise and so forth or requests for methuna. For them, regarding below the collarbone and so forth, it is a dukkaṭa offense, as well as for human women regarding above the collarbone, below the knee-circle, and body-connected objects.

21. Tathāti means having perception of a woman. Suṇantinti, those who, standing within the range of communication, hear his words. Viññuñcāti, and those who are capable of recognizing duṭṭhulla and non-duṭṭhulla. Maggaṃ vāti means either concerning the path, referring to the path of feces and urine, or sexual intercourse. Duṭṭhullavācārāgenāti duṭṭhullā, because it is connected with the asaddhamma and because it is gross ( thūlā) and common to vulgar people. That speech is called duṭṭhullavācā. The craving associated with pleasure in that [speech] is its compound; by means of it. Obhāsitvāti, speaking unrighteous words using begging of good qualities and bad qualities. If someone reports [to the woman] through a messenger or a letter without her hearing, there is no offense. Here, in relation to the two paths, by means of praise and blame, or by begging for sexual intercourse, etc., speaking insultingly with one of these three statements, “you are a sikharaṇī,” “you are a sambhinnā,” “you are a ubhatobyañjanakā,” results in a saṅghādisesa offense. Speaking of praise, etc., with reference to the area below the collarbone and above the circle of the knees, there is a thullaccaya offense. Similarly, speaking of praise, etc., or begging for sexual intercourse, with reference to the paths of feces and urine of yakkhīs, petīs, and paṇḍakas. But for them, concerning the area below the collarbone, etc., there is a dukkaṭa offense, and similarly for human women, concerning the area above the collarbone and below the circle of the knees, and things attached to the body.

22. Attakāmupaṭṭhānanti methunadhammasaṅkhātena kāmena upaṭṭhānaṃ kāmupaṭṭhānaṃ. Attano atthāya kāmupaṭṭhānaṃ attakāmupaṭṭhānaṃ. Atha vā kāmīyatīti kāmaṃ, attano kāmaṃ attakāmaṃ, sayaṃ methunarāgavasena patthitanti attho. Attakāmañca taṃ upaṭṭhānañcāti attakāmupaṭṭhānaṃ. Tassa vaṇṇo guṇo, taṃ. Vatvāti “yadidaṃ kāmupaṭṭhānaṃ nāma, etadaggaṃ upaṭṭhānāna”nti kāmupaṭṭhāne vaṇṇaṃ antamaso hatthamuddāyapi itthīti saññī pakāsetvāti attho. Vācāti vācāya yakāralopavasena. Methunayuttenāti methunayuttāya, liṅgavipallāsavasena tāya “arahasi tvaṃ mayhaṃ methunaṃ dhammaṃ dātu”ntiādikāya methunadhammappaṭisaṃyuttāya vācāya methunayācane methunarāginoti sambandho. Methunerāgo, so assa atthīti methunarāgī, tassa. Garu hotīti garukāpatti hotīti attho. Ma-kāro padasandhikaro. Ettha pana paṇḍake paṇḍakasaññino thullaccayaṃ, tasmiṃyeva itthisaññino dukkaṭaṃ.

22. “Service for self-desire,” service with desire known as methunadhamma is kāmupaṭṭhānaṃ. Service for one’s own benefit with desire is attakāmupaṭṭhānaṃ. Alternatively, it is desired, thus kāmaṃ; one’s own desire is attakāmaṃ, desired by oneself due to lust for methuna—this is the meaning. That which is both self-desire and service is attakāmupaṭṭhānaṃ. Its praise, its virtue, that. “Having said,” “This service with desire is the foremost of services,” praising the service with desire, even indicating it with a mere hand gesture, perceiving her as a woman—this is the meaning. “With speech,” by speech, with the elision of ya-kāra. “Connected with methuna,” connected with methuna, due to gender inversion, with that speech connected to methunadhamma such as “You are worthy to give me the methuna dhamma” and so forth, requesting methuna with lust for methuna—this is the connection. Lust for methuna, he has it, thus methunarāgī, his. “It becomes serious,” it becomes a serious offense—this is the meaning. The ma-kāra is a word-joining particle. Here, with a paṇḍaka perceived as a paṇḍaka, it is a thullaccaya offense; with the same perceived as a woman, it is a dukkaṭa offense.

22. Attakāmupaṭṭhānanti, kāmupaṭṭhāna is attendance with desire (kāma), which is sexual intercourse. Attakāmupaṭṭhāna is attendance with desire for one’s own sake. Or else, kāmaṃ, that which is desired, attakāmaṃ one’s own desire, meaning what one personally desires due to sexual lust. Attakāmupaṭṭhānaṃ means both one’s own desire and attendance. Its vaṇṇo is its quality; speaking that. Vatvāti, saying “This which is called kāmupaṭṭhāna, is the highest of attendances,” revealing with perception of a woman even with a hand gesture concerning kāmupaṭṭhāna’s quality. Vācāti, with vācāya, eliding the ya syllable. Methunayuttenāti means with speech connected to sexual intercourse, which through vowel alteration, saying for example, “You are worthy of giving me the dhamma of sexual intercourse.” And for one with lust for sexual intercourse, requesting sexual intercourse with words connected to the dhamma of sexual intercourse. Having lust for sexual intercourse, as he has this. Methunarāgī, for him. Garu hotīti, means a grave offense occurs. The syllable ma forms the junction of the words. Here, however, for one who perceives a paṇḍaka as a paṇḍaka, there is a thullaccaya offense; for one who perceives that same [person] as a woman, there is a dukkaṭa offense.

23. Itthiyā vā purisassa vā sandesaṃ paṭiggahetvāti sambandho. Itthiyā vāti “dasa itthiyo māturakkhitā piturakkhitā”tiādinā (pārā. 303) ca “dasa bhariyāyo dhanakkītā chandavāsinī”tiādinā (pārā. 303) ca vuttāya vīsatividhāya itthiyā vā purisassa vā taṃsambandhavasena tesaṃ mātādīnaṃ vā. Sandesanti itthiyā vā purisena vā ubhinnaṃ mātādīhi vā “ehi, bhante, itthannāmaṃ itthiṃ vā purisaṃ vā evaṃ bhaṇāhī”ti vuttaṃ jāyampatibhāvasannissitaṃ sandesavacanaṃ. Paṭiggahetvāti “sādhū”ti kāyena vā vācāya vā sampaṭicchitvā. Vīmaṃsitvāti yattha pesito, tesaṃ adhippāyaṃ upaparikkhitvā vā upaparikkhāpetvā vā. Haraṃ paccāti itthī vā puriso vā “sādhū”ti sampaṭicchatu vā, mā vā, yehi pesito, tesaṃ paccāharanto vā harāpento vā, jāyampatibhāvo hotu vā, mā vā, akāraṇametaṃ. Imāya tivaṅgasampattiyā saṅghādiseso ca, dvīhi aṅgehi paṇḍake ca aṅgattayenāpi thullaccayaṃ, ekena dukkaṭaṃ. Keci pana “haraṃ pacchā”ti vipāṭhaṃ parikappetvā “pacchā hara”nti yojenti, taṃ na sundaraṃ paccāti upasaggattā. Padassa upari atthe sajjento pakāsento gacchatīti hi upasaggo nāma, tasmā “pati ā”ti upasaggānaṃ “hara”ntimassa padassa upari bhavitabbanti.

23. “Having received a message from a woman or a man”—this is the connection. “From a woman or,” from a woman of the twenty types as stated in “ten women protected by the mother, protected by the father” and so forth (pārā. 303), and “ten wives: purchased with wealth, living by choice” and so forth (pārā. 303), or from a man, or from their mother and so forth in connection with them. “Message,” a message spoken by a woman or a man, or by both, or by their mother and so forth, such as “Come, venerable sir, say this to such-and-such a woman or man,” a message tied to the relationship of husband and wife. “Having received,” having accepted it with body or speech, saying “Very well.” “Having considered,” having examined or caused to be examined the intention of those to whom it is sent. “Bringing back,” whether the woman or man accepts it with “Very well” or not, bringing it back to those who sent it or causing it to be brought, whether there is a husband-wife relationship or not—this is irrelevant. With the fulfillment of these three factors, it is a saṅghādisesa offense; with two factors and a paṇḍaka, or even with three factors, it is a thullaccaya offense; with one factor, it is a dukkaṭa offense. Some, however, misread “haraṃ paccā” as “pacchā hara” and construe it accordingly, but this is not proper due to the prefix paccā. For a prefix is that which attaches to and clarifies the meaning above a word; thus, the prefixes “pati” and “ā” must be above the word “hara.”

23. The connection is with “having accepted a message from a woman or a man”. From a woman or means from any of the twenty types of women, including the ten mentioned as “ten women: one protected by her mother, one protected by her father,” and so on (Pārā. 303), and the ten mentioned as “ten wives: one bought with wealth, one living with him through mutual consent” and so on (Pārā. 303) or from a man, or by way of their relation, from their mothers and others. Message (Sandesa) means a spoken message concerning marriage, spoken by a woman or a man, or by both, or by their mothers and so forth, saying, “Come, venerable sir, speak thus to a woman or man named so-and-so”. Having accepted (Paṭiggahetvā) means having acknowledged it with “it is well” either by body or by speech. Having investigated (Vīmaṃsitvā) means having examined, or having caused to be examined, the intention of those who sent him. Delivering back (Haraṃ paccā) whether a woman or man acknowledged by saying “it is well”, or not, means delivering back or causing to deliver back to those who have sent him; whether the relationship of husband and wife occurs or not, it is without cause. When these three conditions are met, it is a Saṅghādisesa; with two factors in the case of a paṇḍaka (neuter, or certain types of impotent men), even with three factors it is a Thullaccaya; with one, a Dukkaṭa. Some, however, construe a different reading, “Haraṃ Pacchā”, and they connect it as “deliver it back,” but that is not appropriate due to the prefix paccā. For prefix (upasagga) means something that goes along illuminating, exhibiting, meaning above the word. Therefore, “pati ā” are prefixes meaning they should be above of this word “haranti”.

24. Saṃyācitaparikkhāranti saṃ attanā yācito vāsiādiko parikkhāro yassā, taṃ. Adesitavatthukanti uttidutiyakammena adesitaṃ vatthu kuṭikaraṇappadeso yassāti viggaho, taṃ. Pamāṇātikkantanti idāni majjhimassa purisassa tisso vidatthiyo sugatavidatthi nāma, tāya “dīghaso dvādasa vidatthiyo sugatassa vidatthiyā tiriyaṃ sattantarā”ti (pārā. 348) evaṃ vuttappamāṇaṃ ekatobhāgenāpi atikkantā pamāṇātikkantāti taṃ tiriyaṃ catuhatthasaṅkhātaheṭṭhimappamāṇe sati dīghato vuttappamāṇato kesaggamattampi vaḍḍhetuṃ na vaṭṭati. Tato ūnake, dīghato ca vaḍḍhite ayaṃ kuṭisaṅkhaṃ na gacchatīti. “Mayhaṃ vāsāgāraṃ eta”nti evaṃ attā uddeso etissāti attuddesā. Kuṭinti ullittādikaṃ kuṭiṃ katvāti sambandho. Tattha ullittā nāma anto uddhaṃmukhaṃ littā. Avalittā nāma bahi adhomukhaṃ littā. Ubhayathā ullittāvalittā. Katvāti antobhūtakāritatthavasena kārāpetvā vā.

24. “Requested equipment,” equipment such as a hatchet requested by oneself, belonging to her, that. “Unspecified site,” a site for building a kuṭi not specified by the second motion, that—thus the analysis. “Exceeding the measure,” now the measure stated as “twelve sugata vidatthī in length, seven in width internally” (pārā. 348) with a sugata vidatthī being three vidatthī for a middle-sized man, exceeding this measure even by one part is pamāṇātikkanta; when the minimum measure of four hattha in width is met, it is not permissible to increase the length beyond the stated measure even by a hair’s breadth. If it is less than that or increased in length, it does not qualify as a kuṭi. “This is my dwelling,” thus it has self-designation, attuddesā. “Kuṭi,” having made a kuṭi such as one plastered—this is the connection. Therein, ullittā means plastered upward inside. Avalittā means plastered downward outside. Ullittāvalittā means both ways. “Having made,” having caused it to be made, with the sense of being done internally.

24. One who has requisites that were asked for herself (Saṃyācitaparikkhāra) is one for whom requisites such as a robe needle and so on were asked by herself. One with an undesignated site (Adesitavatthuka) is one for whom the place for building the kuṭi (hut), which is the object of the secondary motion(uttidutiyakamma), has not been designated; that is the analysis, for whom. Exceeding the measure (Pamāṇātikkanta) Now, three vidatthi (span) of a medium-sized man is called sugatavidatthi. With that, exceeding even in one part, the prescribed measurement as “lengthwise, twelve spans of the Sugata’s span, seven across, with space around” (Pārā. 348), is “exceeding the measure.” When it is the minimal measurement equal four hands across, it is not allowed to add even a hair’s breadth beyond the measure given lengthwise. If less than that, and extended lengthwise, this is not counted as the Saṅkha(agreed upon) kuṭi (hut). One’s own request (attuddesā) means her own wish, “this is my dwelling place”. Kuṭi (hut) means having made a kuṭi that is plastered and so on, which is the connection. Here ullittā (plastered) means plastered on the inside facing upwards. Avalittā (plastered) means plastered on the outside facing downwards. In both ways, ullittāvalittā. Having made (Katvā) means having it made, through the sense of agency within.

Tatthāyaṃ vatthudesanakkamo – tena kuṭikārakena bhikkhunā kuṭivatthuṃ sodhetvā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paṇāmetvā padabhājane (pārā. 349) vuttanayena saṅghaṃ tikkhattuṃ yācitvā sabbe vā saṅghapariyāpannā, saṅghena vā sammatā dve tayo bhikkhū tattha netabbā. Tehi ca kipillikādīhi soḷasahi upaddavehi virahitattā anārambhaṃ anupaddavaṃ dvīhi catūhi vā balibaddehi yuttena sakaṭena ekacakkaṃ nibbodakapatanaṭṭhāne ekaṃ bahi katvā āviñchituṃ sakkuṇeyyatāya “saparikkamana”nti sallakkhetvā sacepi saṅghappahonakā honti, tattheva, no ce, saṅghamajjhaṃ gantvā tena bhikkhunā yācitehi padabhājane (pārā. 50, 51) vuttāya ñattidutiyakammavācāya vatthu desetabbanti. Adesitavatthukaṃ pamāṇātikkantaṃ kuṭiṃ karissāmīti sabbappayoge dukkaṭaṃ, idāni dvīhi piṇḍehi niṭṭhānaṃ gamissatīti paṭhamapiṇḍadāne thullaccayaṃ, dutiyadānena lepe saṅghaṭite sace adesitavatthukā eva vā hoti, pamāṇātikkantā eva vā, eko saṅghādiseso, sārambhaaparikkamanatāya dve ca dukkaṭānīti sace ubhayavipannā, dve ca saṅghādisesā dve ca dukkaṭānīti sabbaṃ ñeyyaṃ.

Therein, this is the order of site specification: That bhikkhu intending to build a kuṭi, having cleared the kuṭi site, should approach the Saṅgha, arrange his upper robe over one shoulder, pay homage at the feet of the senior bhikkhus, sit in a squatting position, raise his joined hands in salutation, and request the Saṅgha three times as stated in the padabhājana (pārā. 349). Either all those included in the Saṅgha or two or three bhikkhus agreed upon by the Saṅgha should be brought there. They, noting that it is free from the sixteen dangers such as ants, being non-disruptive and harmless, and capable of being circled as “saparikkamana” because a cart with two or four oxen can draw it out to a place where one wheel can be removed and it can still be pulled, should observe it. If they are sufficient for the Saṅgha, then there itself; if not, going to the midst of the Saṅgha, those requested by that bhikkhu should specify the site with the motion-second procedure as stated in the padabhājana (pārā. 50, 51). For making an unspecified site or an oversized kuṭi, in all efforts it is a dukkaṭa offense; when it will be completed with two applications, at the giving of the first application it is a thullaccaya offense; with the second application, when the plaster is joined, if it remains unspecified or oversized, it is one saṅghādisesa offense; due to disruption or lack of circumambulation, there are two dukkaṭa offenses. If it is defective in both ways, there are two saṅghādisesa offenses and two dukkaṭa offenses—all this should be understood.

Here is the procedure for designating the site – that bhikkhu who is building the kuṭi, having cleared the site for the kuṭi, should approach the Saṅgha, arrange his upper robe over one shoulder, pay homage to the feet of the senior bhikkhus, sit down on his heels, raise his hands in añjali, and ask the Saṅgha three times, following the method stated in the Padabhājana (Pārā. 349); all the Saṅgha members, or two or three bhikkhus appointed by the Saṅgha, should be taken there. They, having observed that it is free from the sixteen disturbances of kipillikā (ants) and others, free from obstructions, unobstructed, and that a cart yoked with two or four oxen can turn around in a circle with one wheel outside on place where no water will fall, as “with space around,” and if they are capable for Saṅgha, at that very place; if not, having gone to the midst of the Saṅgha, with a formal Saṅgha act consisting of a motion followed by a resolution as described in the Padabhājana (Pārā. 50, 51) requested by that bhikkhu, the site should be designated. For every undertaking to build a kuṭi on an undesignated site that exceeds the measurement, there is a Dukkaṭa. Now, it will reach completion with two lumps(of clay); for applying the first lump, there is a Thullaccaya. With the giving of the second (lump), if in the plastering gathering, if it is on an undesignated site, or if it exceeds the measurement, there is one Saṅghādisesa, and because of it being on disturbing and without space around, there are two Dukkaṭas; if it is deficient in both, two Saṅghādisesas and two Dukkaṭas – all this should be known.

25. Mahallakanti sassāmikabhāvena saṃyācitakuṭito mahantabhāvena, vatthuṃ desāpetvā pamāṇātikkamenāpi kātabbabhāvena ca mahantatāya mahattaṃ lāti ādadātīti mahallako. Mahattalaka iti ṭhite ttassa lopo lassa ca dvittaṃ, taṃ. Vasanaṃ attho payojanaṃ vasanattho, tāya . Ettha pana adesitavatthubhāve eko saṅghādiseso. Sesaṃ anantarasadisameva. Idha ca tattha ca leṇaguhātiṇakuṭipaṇṇacchadanagehesu aññataraṃ kārentassa ca kuṭimpi aññassa vāsatthāya vāsāgāraṃ vā ṭhapetvā uposathāgārādīsu aññataratthāya karontassa ca anāpatti.

25. “Large,” due to being with an owner from a requested kuṭi, due to its largeness, and because it must be made by specifying the site and exceeding the measure, it takes on greatness due to its magnitude, thus mahallaka. With the elision of tt and doubling of l in mahattalaka, that. Its purpose is dwelling, vasanattho, with that. Here, with an unspecified site, there is one saṅghādisesa offense. The rest is similar to the previous. And here and there, making a cave, a grass kuṭi, a leaf-roofed house, or some other among these, or making a kuṭi or a dwelling for another’s dwelling purpose, or setting aside a dwelling for purposes such as an uposatha hall—there is no offense.

25. Mahallaka means large, because it is larger than a requisitioned hut (kuṭi) in terms of ownership, and larger because of exceeding the allowed size after establishing the site, and because it takes (lāti ādadātīti) greatness due to its largeness. When it is established as ‘mahattalaka’, the ‘tta’ is dropped, and the ‘la’ is doubled, thus it becomes taṃ. The purpose of dwelling (vasanaṃ attho payojanaṃ) vasanattho, with that. Here, however, because of the situation of not having designated a site, is one saṅghādisesa. The rest is similar to the preceding one. And here and there, for one who builds a cave, a rock shelter, a grass hut, any of various leaf-roofed houses and for one who builds a kuṭi, or any dwelling for the residence of another, or for one making one of various kinds of buildings, like an uposatha hall, etc. there is no offense.

26. Amūlakena antimena vatthunāti sambandho. Amūlakenāti dassanasaṅkhātassa, savanasaṅkhātassa, diṭṭhasutamutavasena pavattaparisaṅkāsaṅkhātassa ca mūlassa abhāvena natthi mūlametassāti amūlakaṃ, tena. Taṃ pana so āpanno vā hotu, no vā, etaṃ idha appamāṇaṃ. Tattha bhikkhuñca mātugāmañca tathārūpe ṭhāne disvā parisaṅkati, ayaṃ diṭṭhaparisaṅkā. Andhakāre vā paṭicchanne vā bhikkhussa ca mātugāmassa ca vacanaṃ sutvā aññassa atthibhāvaṃ ajānanto parisaṅkati, ayaṃ sutaparisaṅkā. Dhuttānaṃ itthīhi saddhiṃ paccantavihāresu pupphagandhasurādīhi anubhavitvā gataṭṭhānaṃ disvā “kena nu kho idaṃ kata”nti vīmaṃsanto tattha kenaci bhikkhunā gandhādīhi pūjā katā hoti, bhesajjatthāya ariṭṭhaṃ vā pītaṃ, so tassa gandhaṃ ghāyitvā “ayaṃ so bhavissatī”ti parisaṅkati. Ayaṃ mutaparisaṅkā nāma. Antimena cāti tato paraṃ vajjābhāvena ante bhavattā antimeneva. Vatthunāti bhikkhuno anurūpesu ekūnavīsatiyā pārājikesu dhammesu aññatarena pārājikena dhammena. Ca-kāro panettha avadhāraṇe, tena saṅghādisesādiṃ nivatteti. Atha vā ca-kāro aṭṭhānappayutto.

26. “With a baseless final matter”—this is the connection. “Baseless,” without a basis consisting of seeing, hearing, or suspicion arising from what is seen, heard, or inferred, having no basis, thus amūlaka, with that. Whether he has committed it or not, this is irrelevant here. Therein, seeing a bhikkhu and a woman in such a place and suspecting, this is diṭṭhaparisaṅkā. Hearing the words of a bhikkhu and a woman in darkness or a concealed place and suspecting without knowing another’s presence, this is sutaparisaṅkā. Seeing a place where rogues have enjoyed flowers, scents, liquor, and so forth with women in border monasteries, and wondering “Who did this?” while investigating, if some bhikkhu has made an offering with scents or drunk ariṭṭha for medicinal purposes, and smelling that scent, he suspects “This must be him”—this is mutaparisaṅkā. “And final,” because beyond that there is no fault, thus with only the final. “Matter,” with one of the nineteen pārājika matters suitable for a bhikkhu, with some pārājika dhamma. The ca-kāra here is for emphasis, excluding saṅghādisesa and so forth. Alternatively, the ca-kāra is used improperly.

26. It is connected with the final offense, without basis (amūlakena). Amūlakenāti without foundation, there is no base for it, it is without basis (amūlaka), by that. That (offense), whether he has fallen into it or not, is irrelevant here. Therein, one suspects a monk and a woman upon seeing them in such a place; this is suspicion based on sight (diṭṭhaparisaṅkā). In the dark or a concealed place, upon hearing the words of a monk and a woman, not knowing another is present, one suspects; this is suspicion based on hearing (sutaparisaṅkā). Seeing a place in remote monasteries after debauched men (dhuttānaṃ) have enjoyed there with women, with flowers, perfumes, liquor, etc., thinking “by whom was this done?”, it may have been done by a certain monk there, honoring with perfumes, etc., or having consumed fermented liquor for medicinal purposes, he smells its scent and suspects “this must be him”. This is called suspicion based on what is sensed (mutaparisaṅkā). And with a final (antimena ca) means with what is final because there is no fault beyond it. Offense (vatthunā)ti with a pārājika offense, among the nineteen pārājika offenses suitable for a bhikkhu. Here the word ca is used for emphasis, thereby it excludes saṅghādisesa, etc. Or, ca is used without the conventional meaning.

Codento vā codāpentovācāti yojetabbo. Cāvetunti brahmacariyā cāvanatthāya. Etena ekaṃ cāvanādhippāyaṃ gahetvā avasese akkosādhippāyavuṭṭhāpanādhippāyādike sattādhippāye paṭikkhipati. Suṇamānanti idaṃ “codento”tiādīnaṃ kammapadaṃ, iminā parammukhā codanaṃ paṭikkhipati. Parammukhā pana sattahi āpattikkhandhehi vadantassa dukkaṭaṃ. Codentoti “vatthusandassanā āpattisandassanā saṃvāsappaṭikkhepo sāmīcippaṭikkhepo”ti (pārā. aṭṭha. 2.385-386) saṅkhepato vuttānaṃ catunnaṃ codanānaṃ vasena sayaṃ codento vā. Codāpento vāti parena yena kenaci codāpento vā. Tasmā yo bhikkhussa samīpe ṭhatvā “tvaṃ methunaṃ dhammaṃ sevi, assamaṇosī”tiādinā vatthusandassanavasena vā “tvaṃ methunadhammāpattiṃ āpannosī”tiādinā āpattisandassanavasena vā “assamaṇosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā, assamaṇosī”tiādinā saṃvāsappaṭikkhepavasena vā abhivādanādisaṃvāse paṭikkhitte assamaṇoti kasmāti puṭṭhassa “assamaṇosī”tiādivacanehi sāmīcippaṭikkhepavasena vā antamaso hatthamuddāya eva vāpi etamatthaṃ dīpayato “karotu me āyasmā okāsaṃ, ahaṃ taṃ vattukāmo”ti evaṃ okāse akārite vācāya saṅghādiseso ceva dukkaṭañca, okāsaṃ kāretvā codentassa pana saṅghādisesova daṭṭhabbo.

“Accusing or causing to accuse”—this should be construed. “To expel,” for the purpose of expulsion from the holy life. By this, taking one intention of expulsion, it excludes the other seven intentions such as insult or removal. “Listening,” this is the object of “accusing” and so forth, excluding accusation in absentia. For one accusing in absentia with the seven offense categories, it is a dukkaṭa offense. “Accusing,” accusing oneself with one of the four types of accusation briefly stated as “showing the matter, showing the offense, rejecting association, rejecting proximity” (pārā. aṭṭha. 2.385-386), or “causing to accuse,” causing another to accuse by any means. Therefore, one standing near a bhikkhu and saying “You engaged in methuna dhamma, you are not a monk” and so forth by showing the matter, or “You incurred an offense of methuna dhamma” and so forth by showing the offense, or “You are not a monk, there is no uposatha, pavāraṇā, or saṅgha action with you, you are not a monk” and so forth by rejecting association, or when asked why he is excluded from salutation and association, saying “You are not a monk” and so forth by rejecting proximity—or even indicating this meaning with a mere hand gesture—without giving the opportunity with “Please, venerable sir, give me the chance, I wish to speak to you,” with speech it is both a saṅghādisesa offense and a dukkaṭa offense; but accusing after giving the opportunity, only a saṅghādisesa offense should be understood.

Accusing or causing to accuse, should be connected. To unseat(cāvetu)ti for the purpose of unseating from the holy life. With this, one takes one intention: unseating; the rest, the remaining seven intentions (sattādhippāye), like the intention to abuse, the intention to expel, etc., are rejected. Suṇamānanti this is the object of ‘accusing’, etc., with this, an accusation not face-to-face is rejected. However, to one speaking with the seven cases of offense not face-to-face, there is a dukkaṭa. Accusing (codento)ti means either accusing oneself in the manner of the four accusations stated in brief as “pointing out the offense, pointing out the transgression, refusing co-residence, refusing proper conduct” (pārā. aṭṭha. 2.385-386),. Or causing to accuse (codāpento vā)ti or by causing someone else to accuse. Therefore, one who stands near a bhikkhu and says, “You have engaged in sexual intercourse, you are not a samaṇa,” etc., pointing out the ground, or “You have committed the offense of sexual intercourse,” etc., by pointing out the transgression, or, “You are not a samaṇa, there is no uposatha, pavāraṇā, or saṅgha-kamma with you; you are not a samaṇa,” etc. by manner of refusing co-residence, or, when proper conduct has been prohibited, and questioned “Why is it, that I am not a samaṇa?”, if someone answers with sayings like “You are not a samaṇa”, by manner of refusing proper conduct, or even simply by indicating this meaning with a gesture of the hand, and if, when asked by the monk “Venerable, please give me an opportunity, I wish to speak to you”, the opportunity is not given, speaking is a saṅghādisesa and a dukkaṭa. But for one accusing after giving an opportunity, only a saṅghādisesa should be understood.

27. Aññassāti khattiyādijātikassa parassa. Kiriyanti methunavītikkamasaṅkhātaṃ kiriyaṃ. Tenāti aññassa vītikkamasaṅkhātassa methunavītikkamasandassanena karaṇabhūtena. Lesenāti yassa jātiādayo tato aññampi vatthuṃ lissati uddiṭṭhe vitthāraṃ silissati vohāramattenevāti jātiādayova “lesā”ti vuccanti, tena jātilesanāmalesādinā lesena. Aññanti yo vītikkamanto diṭṭho, tato aparampi bhikkhuṃ cāvetuṃ antimena vatthunā codayanti sambandho. Kathaṃ? Koci khattiyajātiyo vītikkamanto diṭṭho, tato aññaṃ attano veriṃ khattiyajātikaṃ bhikkhuṃ passitvā taṃ khattiyaṃ jātilesaṃ gahetvā “khattiyo mayā diṭṭho vītikkamanto, tvaṃ khattiyo pārājikaṃ dhammaṃ āpannosī”ti codeti codāpeti vā. Evaṃ nāmalesādayopi veditabbā. Sesā vinicchayakathā aṭṭhame vuttasadisāyeva.

27. “Of another,” of another of a caste such as khattiya. “Action,” an action known as transgression of methuna. “With that,” with that transgression of another shown as the means. “With a pretext,” that by which caste and so forth, or some other matter beyond that, is clung to, elaborated upon with mere speech, thus caste and so forth are called lesā; with that pretext such as jātilesa or nāmalesa. “Another,” accusing another bhikkhu beyond the one seen transgressing with a final matter—this is the connection. How? Someone of the khattiya caste is seen transgressing; then, seeing another bhikkhu of the khattiya caste who is his enemy, he takes the pretext of khattiya caste and says, “I saw a khattiya transgressing, you, a khattiya, have incurred a pārājika dhamma,” accusing or causing to accuse. Similarly, nāmalesa and so forth should be understood. The rest of the analytical discussion is the same as stated in the eighth.

27. Of another, means of another person of the khattiya or other caste. Action, means the action that constitutes a transgression of sexual intercourse. Thereby, refers to the demonstration of that transgression of sexual intercourse, of another, which serves as the instrument. By way of intimation, those things like caste etc., or whatever other attribute pertaining to one targeted, are mentioned; mere designation of expansion in the context of targeted person is called a “hint,” thus by those, by the intimation of caste, name, and so forth. Another, means to charge even another bhikkhu different from the one who was seen transgressing, with the last resort (the ultimate offense). The connection to charging is inferred here. How? Someone of the khattiya caste was seen transgressing. Then, seeing another bhikkhu of the khattiya caste, who is his enemy, taking hold of that khattiya’s caste as a hint, he charges or causes him to be charged, saying, “A khattiya was seen by me transgressing. You are a khattiya; you have fallen into a pārājika offense.” In this way, name-intimations and so on should also be understood. The remaining account of the determination is similar to what was stated in the eighth section.

28. Ettāvatā “garukā navā”ti uddiṭṭhe vitthārato dassetvā idāni tesu āpannesu paṭipajjitabbākāraṃ dassetuṃ “chādeti jānamāpanna”ntiādi vuttaṃ. Tattha yo bhikkhu attanā āpannaṃ saṅghādisesāpattiṃ āpattivasena vā vatthuvasena vā jānaṃ jānanto yāvatā yattakāni ahāni chādeti paṭicchādeti, tāvatā tattakāni ahāni tassa parivāso hotīti evaṃ padasandhivasena attho veditabbo. Tattha paṭicchannaparivāso suddhantaparivāso samodhānaparivāsoti tividho parivāso. Tesaṃ pana atisaṅkhepanayena mukhamattepi dassite vitthāravinicchayapavesopāyasambhavo siyāti mukhamattaṃ dassayissāma.

28. Thus far, having detailed the “serious nine” as listed, now to show the manner of practice for those who have incurred them, it is said “** concealing, knowing the incurred” and so forth. Therein, a bhikkhu who, knowing** an incurred saṅghādisesa offense either as an offense or as a matter, conceals it for as many days as he conceals it, for that many days he has parivāsa—this is how the meaning should be understood by word combination. Therein, parivāsa is threefold: concealed parivāsa, pure parivāsa, and combined parivāsa. Since even showing their essentials briefly might allow for detailed analysis and procedure, we will show only the essentials briefly.

28. Having thus shown in detail the “nine serious offenses” as they were enumerated, now, to show the manner of conduct for those who have fallen into them, it is said, “He conceals, knowing he has fallen into,” and so on. There, the bhikkhu who, by himself, has fallen into a saṅghādisesa offense, knowing it as an offense or as a case, for as many days as he conceals it, covers it up, for that many days, he is subject to parivāsa. This is how the meaning should be understood based on the connection of the words. Therein, parivāsa related to concealing, suddhanta parivāsa, samodhāna parivāsa, parivāsa is of three types. However, since even a brief presentation of these in a very concise manner may allow for the possibility of entering into a detailed determination, we will present a brief overview.

Tattha paṭicchannaparivāso nāma yathāpaṭicchannāya āpattiyā dātabbo, tasmā paṭicchannadivase ca āpattiyo ca sallakkhetvā sace ekāhappaṭicchannā hoti, “ahaṃ, bhante, sambahulā āpattiyo āpajjiṃ ekāhappaṭicchannāyo”tiādinā khandhake (cūḷava. 98-99) āgatanayena yācāpetvā “suṇātu me bhante saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji ekāhappaṭicchannāyo”tiādinā khandhake āgatanayeneva kammavācaṃ vatvā parivāso dātabbo. Ekaṃ āpajjitvā “sambahulā”ti vinayakammaṃ karontassāpi vuṭṭhātīti “sambahulā”ti vuttaṃ. Nānāvatthukāsupi eseva nayo. Atha dvīhādippaṭicchannā honti, pakkhaatirekapakkhamāsaatirekamāsasaṃvaccharaatirekasaṃvaccharappaṭicchannā vā, “dvīhappaṭicchannāyo vā”tiādinā vatvā yo yo āpanno hoti, tassa tassa nāmañca gahetvā yojanā kātabbā.

Therein, paṭicchannaparivāso is that which should be given according to the concealed offense; thus, observing the concealed days and offenses, if it is concealed for one day, having requested with “I, venerable sirs, committed several offenses concealed for one day” and so forth as stated in the khandhaka (cūḷava. 98-99), and having said the kammavācā with “May the Saṅgha listen to me, this bhikkhu named so-and-so committed several offenses concealed for one day” and so forth as stated in the khandhaka, parivāsa should be given. Even for one offense, performing the disciplinary act as “several” allows rehabilitation, thus “several” is said. The same applies to offenses with different matters. If they are concealed for two days or more, or for more than a fortnight, more than a month, more than a year, saying “concealed for two days” and so forth, taking the name of whoever incurred it, the construction should be made.

Herein, concealed parivāsa means that it should be given according to the concealed offense. Therefore, having ascertained the concealed days and the offenses, if it is concealed for one day, “I, venerable sir, have fallen into many offenses, concealed for one day,” and so on, in the manner described in the Khandhaka (Cūḷava. 98-99), having requested, “May the Saṅgha listen to me, venerable sir. This bhikkhu named so-and-so has fallen into many offenses, concealed for one day,” and so on, in the manner described in the Khandhaka, having recited the formal declaration (kammavācā), the parivāsa should be given. It is stated as “many” because even one who has committed one [offence] but is performing the vinayakamma saying “many”, will be restored. This same method applies to offenses with different bases. But if they are concealed for two days, etc., half a month, exceeding half a month, a month, exceeding a month, a year, or exceeding a year, saying “concealed for two days,” and so on, the declaration should be made taking the name of each bhikkhu who has committed [the offence].

Kammavācāpariyosāne ca sace appabhikkhuko āvāso hoti, sakkā ratticchedaṃ anāpajjantena vasituṃ, tattheva “parivāsaṃ samādiyāmi, vattaṃ samādiyāmī’ti vattaṃ samādāya tattheva saṅghassa “ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ ekāhappaṭicchannāyo”tiādinā ārocetvā puna āgatāgatānaṃ bhikkhūnaṃ ārocentena pakatattena bhikkhunā saddhiṃ ekacchanne sahavāso, tena ca vināvāso, āgantukādīnaṃ upacāragatānaṃ anārocanāti etesu ekenāpi ratticchedañca vattabhedañca akatvā parivatthabbaṃ.

At the conclusion of the kammavācā, if it is a residence with few bhikkhus and it is possible to dwell without incurring a break in nights, there itself, undertaking the practice with “I undertake parivāsa, I undertake the duties,” and having informed the Saṅgha there with “I, venerable sirs, committed several saṅghādisesa offenses concealed for one day” and so forth, and informing bhikkhus who come again and again, dwelling together with a regular bhikkhu under one roof, without dwelling apart from him, and not informing newcomers and those within the vicinity—one must observe parivāsa without breaking the nights or the duties even by one of these.

And at the conclusion of the formal declaration (kammavācā), if the residence has few bhikkhus, and it is possible to reside without incurring an interruption of the night, he should undertake the practice (vatta) there itself, saying, “I undertake the parivāsa, I undertake the practice.” Having informed the Sangha there saying, “Venerable sirs, I have fallen into many saṅghādisesa offenses, concealed for one day,” and so on, he should inform the bhikkhus who arrive again and again. Living together in one dwelling with a pakatatta bhikkhu, and living without him; not informing visiting bhikkhus, etc., who have entered the boundary. Without performing any of these, such as an interruption of the night or a breach of the practice, the parivāsa should be served.

Sace na sakkā hoti parivāsaṃ sodhetuṃ, nikkhittavattena vasitukāmo hoti, tattheva saṅghamajjhe vā ekassa puggalassa vā santike “parivāsaṃ nikkhipāmi, vattaṃ nikkhipāmī”ti parivāso nikkhipitabbo. Nikkhittakālato paṭṭhāya pakatattaṭṭhāne tiṭṭhati. Athānena paccūsasamaye ekena bhikkhunā saddhiṃ parikkhittassa vihārassa parikkhepato, aparikkhittassa parikkhepārahaṭṭhānato dve leḍḍupāte atikkamitvā mahāmaggato okkamma paṭicchannaṭṭhāne nisīditvā antoaruṇeyeva vattaṃ samādiyitvā ārocetabbaṃ. Sace bahi ṭhitānampi saddaṃ suṇāti, passati vā, dūraṃ gantvāpi ārocetabbaṃ, anārocente ratticchedo ceva vattabhedadukkaṭañca. Sace ajānantasseva upacārasīmaṃ pavisitvā gacchanti, ratticchedova hoti, na vattabhedo. Aruṇe uṭṭhite tassa santike vattaṃ nikkhipitvā vihāraṃ gantabbaṃ. Evaṃ yāva rattiyo pūrenti, tāva parivatthabbaṃ. Ayaṃ tāva paṭicchannaparivāso.

If one is unable to purify the parivāsa, and desires to dwell with the duties set aside, the parivāsa should be set aside right there in the midst of the Saṅgha or in the presence of a single individual by saying, “I set aside the parivāsa, I set aside the duties.” From the time it is set aside, he stands in the position of an ordinary person. Then, at dawn, having gone beyond two leḍḍupāta (a measure of distance) from the boundary of a bounded monastery—or from a place worthy of being a boundary in an unbounded one—together with one bhikkhu, stepping off the main path and sitting in a concealed place, he should undertake the duties before sunrise and inform others. If he hears the sound of those standing outside or sees them, he must go further and inform them; if he does not inform them, there is both a breach of the night and a dukkaṭa offense for breaking the duties. If, unknowingly, he enters the upacāra-sīma and departs, there is only a breach of the night, not a breaking of the duties. When the sun rises, he should set aside the duties in that person’s presence and return to the monastery. Thus, he should dwell in parivāsa for as many nights as are required. This, then, is the paṭicchannaparivāso (concealed parivāsa).

If it is not possible to purify the parivāsa, and one wishes to dwell with the vatta relinquished, then right there, either in the midst of the saṅgha or in the presence of a single individual, one should relinquish the parivāsa, saying, “I relinquish the parivāsa; I relinquish the vatta.” From the time of relinquishment, one stands in the place of a pakatatta (a bhikkhu in good standing). Then, at dawn, with one bhikkhu, having gone two leḍḍupāta (stone’s throw) beyond the boundary of a bounded monastery, or beyond the place suitable for bounding of an unbounded monastery, and having gone away from the main road, having sat down in a secluded spot, right at dawn one should undertake the vatta, and then inform. If one hears the sound of, or sees those standing outside, one should go even further away and inform; not informing results in an interruption of the night-count, and a fault of wrong-doing of breach of vatta. If, while not knowing, they enter the boundary of the upacārasīmā, there is only an interruption of the night-count, not a breach of vatta. When dawn has arisen, one should relinquish the vatta in his presence and go to the monastery. In this way, as many nights as are complete, for so long one must dwell in parivāsa. This is the concealed parivāsa (paṭicchannaparivāsa).

Suddhanto duvidho cūḷasuddhanto mahāsuddhantoti. Tattha yo “upasampadato paṭṭhāya yattakaṃ nāma kālaṃ ahaṃ suddho”ti jānāti, tattakaṃ apanetvā tato avasese rattiparicchede ekato katvā dātabbaparivāso cūḷasuddhanto. Yo pana sabbaso rattipariyantaṃ na jānāti nassarati, tattha ca vematiko, tassa dātabbo mahāsuddhanto. Āpattipariyantaṃ jānātu vā, mā vā, akāraṇametaṃ.

Suddhanto (pure period) is twofold: cūḷasuddhanto (lesser pure period) and mahāsuddhanto (greater pure period). Among these, for one who knows, “From the time of my upasampadā (ordination), I have been pure for such-and-such a period,” that known period is subtracted, and the remaining nights are grouped together to determine the parivāsa to be given—this is the cūḷasuddhanto. However, for one who does not fully know or recall the extent of the nights, and is uncertain about it, the parivāsa to be given is the mahāsuddhanto. Whether he knows the extent of the offenses or not, this is irrelevant.

Suddhanta is of two kinds: lesser suddhanta and greater suddhanta. Here, whatever amount of time one knows “I have been pure” starting from the higher ordination, excluding that, having combined the remaining period in a night division into one, the parivāsa that is to be given is the lesser suddhanta (cūḷasuddhanta). But, for whom all period of the night is not known, and for the one who doesn’t remember it, and for the one who is in doubt about this, for him the greater suddhanta (mahāsuddhanta) should be given. Whether one knows the extent of the offenses or not, this is not the cause.

Samodhānaparivāso nāma tividho odhānasamodhāno agghasamodhāno missakasamodhānoti. Tattha yo niṭṭhitaparivāsopi vā niṭṭhitamānattopi vā anikkhittavatto aññaṃ āpattiṃ āpajjitvā purimāpattiyā samā vā ūnatarā vā rattiyo paṭicchādeti, tassa mūlāya paṭikassanena te parivutthadivase ca mānattaciṇṇadivase ca odhunitvā makkhetvā purimāya āpattiyā mūladivasaparicchede pacchā āpannaṃ āpattiṃ samodahitvā puna ādito paṭṭhāya dātabbaparivāso odhānasamodhāno nāma. Sace kassaci ekāpatti ekāhappaṭicchannā, dvīhappaṭicchannā, evaṃ yāva dasāhappaṭicchannā, tāsaṃ agghena samodhāya tāsaṃ dasāhappaṭicchannavasena avasesānaṃ ekāhappaṭicchannādīnampi dātabbaparivāso agghasamodhāno nāma. Yo pana nānāvatthukā āpattiyo ekato katvā dātabbaparivāso missakasamodhāno nāma. Dānavidhi pana sabbattha khandhake (cūḷava. 134 ādayo) āgatanayeneva veditabbo.

Samodhānaparivāso (combined parivāsa) is of three kinds: odhānasamodhāno (limited combined), agghasamodhāno (value-combined), and missakasamodhāno (mixed combined). Among these, for one who, even after completing parivāsa or mānatta, without setting aside the duties, commits another offense and conceals it for an equal or lesser number of nights than the original offense, the previously observed days of parivāsa and completed days of mānatta are canceled by returning to the root (mūlāya paṭikassana), and the later offense is combined with the original offense’s root day, requiring parivāsa to be given again from the beginning—this is called odhānasamodhāno. If someone has one offense concealed for one day, another for two days, up to one concealed for ten days, these are combined by their value (aggha), and parivāsa is given based on the ten-day concealment, even for the remaining offenses concealed for one day or more—this is called agghasamodhāno. However, the parivāsa given by combining offenses of different bases (vatthu) into one is called missakasamodhāno. The method of giving it, in all cases, should be understood as per the method stated in the Khandhaka (cūḷava. 134 onwards).

Samodhānaparivāsa is of three kinds: odhānasamodhāna, agghasamodhāna, and missakasamodhāna. Here, if one, even though the parivāsa is completed, or even though the mānatta is completed, not having relinquished the vatta, having committed another offense, conceals for nights equal to or fewer than the previous offense, for that person, having root-wardly retracted, having washed away and wiped out those parivāsa-dwelt days and mānatta-practiced days, having combined the subsequently incurred offense with the period of root-days of the previous offense, the parivāsa that is to be given again, starting from the beginning, is called odhānasamodhāna. If for someone, one offense is concealed for one day, concealed for two days, and so on, up to concealed for ten days, having combined by the highest value of those, and for the rest, the parivāsa that is to be given due to concealment of ten days by one day, etc., for them, is the agghasamodhāna. The parivāsa that is to be given by combining various root offenses into one is called missakasamodhāna. But the procedure of giving, in all cases, should be understood as described in the Khandhaka (Cūḷava. 134 ff.).

Evaṃ parivutthaparivāso bhikkhu mānattaṃ bhikkhūnaṃ mānanabhāvaṃ cha rattiyo akhaṇḍaṃ katvā careyya kareyya, sampādeyyāti vuttaṃ hoti. Tattha saṅghena gaṇena puggalena kataṃ tena bhikkhunā saṅghamajjhe vattaṃ samādāpetvā “ahaṃ, bhante, sambahulā āpattiyo āpajji”ntiādinā khandhake vuttanayena yācāpetvā tattheva vuttanayena mānattadānādayopi veditabbā. Imināpi vattaṃ nikkhipitukāmena ce vattaṃ nikkhipitvā catūhi pañcahi saddhiṃ parivāse vuttappakāraṃ padesaṃ gantvā purimanayeneva heṭṭhā vuttaṃ sahavāsādiṃ antamaso catūhi ūnattā ūne gaṇe caraṇadosañca vajjetvā paṭipajjitabbaṃ. Appaṭicchannāpattikassa pana parivāsaṃ adatvā mānattameva dātabbaṃ. Evaṃ ciṇṇaṃ kataṃ pariniṭṭhāpitaṃ mānattaṃ yena , taṃ bhikkhuṃ. Vīsati saṅgho gaṇo assāti vīsatīgaṇo dīghaṃ katvā, so saṅgho abbheyya sampaṭiccheyya, abbhānakammavasena osāreyyāti vuttaṃ hoti, avheyyāti vā attho. Etthāpi samādānaārocanayācanāni, kammavācā ca khandhake vuttanayena veditabbā.

Thus, a bhikkhu who has completed parivāsa should observe mānatta—the state of being humbled by bhikkhus—for six nights without interruption, meaning he should practice and fulfill it. In this regard, having undertaken the duties in the midst of the Saṅgha as prescribed by the Saṅgha, a group, or an individual, he should request it by saying, “Venerable sirs, I have committed numerous offenses,” as stated in the Khandhaka, and the giving of mānatta and subsequent steps should also be understood as per that method. If he wishes to set aside the duties, having done so, he should go with four or five others to a place as described in the parivāsa section, avoiding faults such as dwelling together or acting with an incomplete group of fewer than four, and follow the previous method. For one whose offense is unconcealed, mānatta alone should be given without parivāsa. When mānatta has been observed, completed, and finalized by that bhikkhu, a group of twenty—the Saṅgha—should rehabilitate him, meaning they should accept and resolve it through the abbhāna-kamma (rehabilitation procedure), or it may mean “he should not be expelled.” Here too, the undertaking, informing, requesting, and the formal procedure (kammavācā) should be understood as per the method stated in the Khandhaka.

In this way, the bhikkhu who has dwelled in parivāsa, the mānatta, the state of being measured by the bhikkhus, for six nights, having made it unbroken, should practice, should do, should accomplish, it is said. Here, done by the saṅgha, by a group, by an individual, that bhikkhu, in the midst of the saṅgha, having had the vatta undertaken, “I, venerable sirs, have committed many offenses,” etc., by the method stated in the Khandhaka, having had the request made, by that same stated method, giving of mānatta, etc., should be understood. For the person who wish to relinquish the Vatta, he should relinquish it, then, with four or five others, having gone to a place as described previously in the parivāsa, just as before, avoiding the co-residence, etc., mentioned below, and ultimately, the fault of practicing in a group with fewer than four, because of having less than four, one should proceed. But for one whose offense is not concealed, without giving the parivāsa, only the mānatta should be given. In this way, the mānatta that is accomplished, completed and finalized, that bhikkhu because of which. A twentyfold saṅgha, a group, belongs to him—vīsatīgaṇo, having made it long— that saṅgha should rehabilitate (abbheyya), should accept, by the act of rehabilitation, should reinstate, it is said; or, avheyya is the meaning. Here, too, the undertaking, informing, requesting, and the formal acts should be understood as stated in the Khandhaka.

29. Evaṃ tesu paṭipajjitabbākāraṃ dassetvā idāni chādanassa aṅgāni dassetuṃ “āpattī”tiādimāha. Tattha na ukkhitto anukkhitto, natthi antarāyo assāti anantarāyo. Sakatthe ttapaccayavasena vā, pahuno bhāvo pahuttaṃ, taṃ assatthīti saddhādivasena vā pahutto. Anukkhitto ca anantarāyo ca pahutto cāti dvando, tesaṃ bhāvo anukkhittādiguṇo anukkhitta…pe… pahuttatā. Āpatti ca anukkhitta…pe… pahuttatā ca āpatti…pe… pahuttatāyo. Ma-kāro padasandhijo. Tathā tena pakārena āpattiādīsu catūsu āpattādipakārena saññī tathasaññī rassavasena. Tassa bhāvo tathasaññitā, yathāvuttaāpattādisaññitāti vuttaṃ hoti. Ca-kāro vuttasamuccayattho. Kamanaṃ patthanaṃ kāmo, chādetuṃ kāmo chādetukāmo. Iti yathāvuttā nava, atha chādanā cāti evaṃ dasa ca tāni aṅgāni cāti, tehi. Aruṇuggamamhi aruṇasaṅkhātassa paṭhamabālasūriyaraṃsino uggamane sati channā hoti, āpattīti seso.

29. Having thus shown the manner of practice, now to show the factors of concealment, it begins with “āpatti” and so forth. Herein, not suspended is anukkhitto, and having no hindrance is anantarāyo. Alternatively, by the suffix “tta” in its own sense, capability (pahutta) is the state of being capable, and he has that due to faith and so on, thus pahutto. The compound “not suspended and unhindered and capable” (anukkhitto ca anantarāyo ca pahutto ca) refers to the quality of being anukkhitta…pahuttatā. Offense and the quality of being not suspended, etc., are āpatti…pahuttatāyo. The “ma” is a conjunction of words. Likewise, in that manner, perceiving an offense and so forth in the fourfold way as an offense and so forth, he is tathasaññī (thus perceiving), abbreviated. His state is tathasaññitā, meaning perceiving the offense and so forth as stated. The “ca” denotes the aggregation of what was said. Desire (kāmo) is wishing or longing, and desiring to conceal is chādetukāmo. Thus, these nine as stated, and then concealment (chādanā), make ten factors in total. With these, at the aruṇuggamana (rising of the dawn), when the first rays of the sun called aruṇa rise, it is channā (concealed), with “offense” as the implied remainder.

29. Having thus shown the way to practice in those, he now says “āpattī” and so on, in order to show the factors of concealment. Therein, not suspended is anukkhitto, he who has no obstacle is anantarāyo. Or by the suffix -tta in its own sense, or in the sense of saddhā etc., “pahū” means abundance; he who possesses that is pahutto. Anukkhitto and anantarāyo and pahutto is a dvanda compound; their quality of being anukkhitta etc. is anukkhitta…pe… pahuttatā. Āpatti and anukkhitta…pe… pahuttatā are āpatti…pe…pahuttatāyo. The letter “ma” is a euphonic junction. Thus, in that way, being conscious of the four, beginning with offence, as ‘offence’ and so on, is tathasaññī, by shortening. The state of that is tathasaññitā, which means being conscious of the aforementioned offence, etc., as it is. The word ca has the sense of collecting what has been said. Desiring, wishing, is kāmo, wishing to conceal is chādetukāmo. Thus, the nine mentioned above, and atha chādanā, thus these ten are those factors, and by them. Aruṇuggamamhi, at the rising of the dawn, which is the first ray of the young sun, it is channā, the remainder being, the offence.

Tatthāyamadhippāyo – yo bhikkhu rājacoraaggiudakamanussaamanussavāḷasarīsapajīvitabrahmacariyantarāyānaṃ dasannamekassāpi natthitāya anantarāyiko samāno anantarāyikasaññī hutvā bhikkhuno santikaṃ gantuñceva ārocetuñca sakkuṇeyyatāya pahu samāno pahusaññī hutvā tividhaukkhepanīyakammākaraṇena anukkhitto samāno anukkhittasaññī hutvā garukāpattīti saññī garukaṃyeva āpattiṃ chādetukāmo hutvā chādeti, tassāyaṃ āpatti ca channā hotīti. Sace panettha anāpattisaññī vā hoti aññāpattikkhandhasaññī vā vematiko vā, acchannā honti. Ārocentena pana “mama ekāpattiṃ āpannabhāvaṃ jānāhī”tiādinā nayena ārocetabbaṃ. Sace pana vatthusabhāgāpattikassa āroceti, tāva tappaccayā dukkaṭaṃ āpajjati.

Herein, this is the meaning: A bhikkhu, being unhindered due to the absence of even one of the ten hindrances—kings, thieves, fire, water, humans, non-humans, wild animals, creeping creatures, danger to life, or danger to the holy life—and perceiving himself as unhindered; being capable of going to a bhikkhu and informing him, and perceiving himself as capable; being unsuspended due to not being subjected to the three types of suspension procedures, and perceiving himself as unsuspended; perceiving a grave offense as such and desiring to conceal it, conceals that very grave offense—such an offense is concealed. However, if he perceives it as no offense, or as belonging to another class of offenses, or is uncertain, it is not concealed. When informing, he should say, “Know that I have committed one offense,” and so forth. But if he informs one with an offense of the same basis (vatthu), he incurs a dukkaṭa offense due to that.

Here, this is the intended meaning: – A bhikkhu who, being without any of the ten obstacles (i.e., danger from kings, robbers, fire, water, humans, non-humans, beasts of prey, reptiles, life, and the holy life), is unobstructed, perceiving himself as unobstructed; being competent to go to a bhikkhu and inform him, is competent, perceiving himself as competent; being unsuspended by act of suspension in three ways, is unsuspended, perceiving himself as unsuspended; having the perception of a serious offense, desiring to conceal the actual serious offense and concealing it – for him, this offense is concealed. If, however, he has the perception of no offense, or the perception of another category of offense, or is doubtful, the offenses are not concealed. But one who confesses should confess in the manner of, “Please know that I have committed an offense,” and so on. If, however, he confesses to one who has a similar fault that is dependent on that, the later incurs a dukkaṭa offense.

3. Cīvaraniddesavaṇṇanā

3. Commentary on the Robes Section

3. Explanation of the Section on Robes

30. “Khomañca koseyyañcā”tiādinā napuṃsakaviggahena dvande kate khoma…pe… bhaṅgāni. Tattha khomanti gacchajāti. Upacārato pana khomena khomasuttena vāyitanti taddhitena upacārena vā khomaṃ khomapaṭacīvaraṃ, tathā avasesāni. Sāṇaṃ sāṇavākasuttehi vāyitaṃ cīvaraṃ. Bhaṅgaṃ khomasuttādīni sabbāni ekaccāni vā vomissetvā vāyitacīvaraṃ. Vākamayameva vāti keci. Kambalanti manussalomaṃ vāḷalomañca ṭhapetvā sesalomehi vāyitaṃ. Etānīti khomādīni yathāvuttāni. Saha anulomehīti sānulomāni. Jātito kappiyāni cha cīvarāni bhavanti.

30. With “khomañca koseyyañca” and so forth, a compound is formed in the neuter gender as khoma…bhaṅgāni. Herein, khoma refers to cloth from the gaccha species. By extension, it is khoma cloth woven with khoma thread, or by secondary derivation or extension, it is the khoma robe (khomapaṭacīvara); the same applies to the rest. Sāṇa is a robe woven with sāṇa bark threads. Bhaṅga is a robe woven by mixing all or some of the threads like khoma. Some say it is made only of bark. Kambala is woven with other animal hairs, excluding human or wild animal hair. Etāni refers to these khoma and others as stated. Together with what is suitable, they are sānulomāni. By origin, there are six permissible robes.

30. “Khomañca koseyyañcā” (Linen and silk), etc., by making the dvanda compound with the neuter form, khoma…pe…bhaṅgāni. Here, khoma (linen) means a type of plant (lit. going-plant-species). By extension, however, because it is woven with linen thread, or through metaphorical usage using taddhita suffix, khoma means a linen cloth robe; likewise with the rest. Sāṇaṃ is a robe woven with hemp-bark threads. Bhaṅgaṃ is a robe woven by mixing some or all of linen threads, etc. Some say it is simply made of bark. Kambala (blanket) is woven with the hair of all except human hair and wild animal hair. Etāni (these) are the aforementioned khoma, etc. Along with their conforming items are sānulomāni. There are six cloth-robes that are allowable by nature.

31. Idāni “dukūla”ntiādinā tesaṃ anulomāni dasseti. Tattha dukūlanti dukūlasaṅkhātena kenaci vākavisesena vāyitaṃ cīvaraṃ. Cevāti samuccaye, so upari ākaḍḍhitabbo. Paṭṭuṇṇanti paṭṭuṇṇesu jātaṃ paṭṭuṇṇaṃ. Desavācino bahuvacanantāti bahuvacanena viggaho. Tathā somārā ca cīnā ca, tesu jātaṃ somāracīnajaṃ. Imāni tīṇi pāṇakehi katasuttamayāni. Ehibhikkhūnaṃ puññiddhiyā jātaṃ iddhijaṃ, taṃ pana khomādīnaṃ aññataraṃ. Devadinnanti devehi dinnaṃ kapparukkhe nibbattaṃ cīvaraṃ. Tadetaṃ dukūlādi tassa tassa yathāvuttassa khomādino anulomikaṃ hoti. Tattha lomāni anugataṃ anulomaṃ, yathā sesalomāni anugataṃ lomaṃ tadanukūlattā “anuloma”nti vuccati, tathā taṃjātiyakaṃ yesaṃ kesañci anukūlaṃ sabbampi ruḷhīvasena “anuloma”nti vuccati. Tameva anulomikaṃ, anukūlanti attho. Kathaṃ? Dukūlaṃ sāṇassa anulomaṃ, paṭṭuṇṇādīni tīṇi koseyyassa anulomāni, iddhijaṃ devadinnañca khomādīnamanulomanti.

31. Now, with “dukūla” and so forth, it shows what is suitable for them. Herein, dukūla is a robe woven with a specific type of bark called dukūla. Cevā is for aggregation, to be drawn upward. Paṭṭuṇṇa is that born in Paṭṭuṇṇa regions, a plural locative indicating place. Likewise, born in Somāra and Cīna is somāracīnajaṃ. These three are made of threads produced by creatures. Born through the merit-power of ehi-bhikkhus is iddhijaṃ, which is one of the khoma and others. Devadinna is a robe given by devas, produced from the kapparukkha (wish-fulfilling tree). This dukūla and so forth is suitable (anulomika) for the respective khoma and others as stated. Herein, “suitable” (anuloma) means following the hairs, just as hair following other hairs is called “anuloma” due to its conformity; likewise, anything conforming to any of these types is conventionally called “anuloma.” That is anulomikaṃ, meaning suitable. How? Dukūla is suitable for sāṇa, paṭṭuṇṇa and the other two are suitable for koseyya, and iddhija and devadinna are suitable for khoma and others.

31. Now, by “dukūla” etc., he shows their conforming ones. Here, dukūla is a robe woven with a certain special type of bark known as dukūla. Cevā (and) is in the sense of combination; it should be connected with what is mentioned later. Paṭṭuṇṇa is that which is produced in the Paṭṭuṇṇa region. The plural form is made because it end with the plural word, expressing that region. Similarly, Somārā and Cīnā, what is born in them is somāracīnajaṃ. These three are made of thread produced by insects. What is born by the merit-power of the ehibhikkhus (monks ordained directly by the Buddha) is iddhijaṃ (born of psychic power), and that is one of the khoma etc. Devadinna (given by the gods) is a robe that arises on the wish-fulfilling tree. This dukūla, etc., is the conforming item of each of the aforementioned khoma, etc. Here, what goes along with (anu-gata) the hairs is anuloma; just as what is goes along with (anu-gata) the rest of the hair is called “conforming” (anuloma) because it is suitable to it, similarly, everything of that kind which is suitable to any of them is called “conforming” (anuloma) by convention. That very thing is anulomikaṃ, meaning suitable. How so? Dukūla is the conforming item of sāṇa; the three, paṭṭuṇṇa, etc., are the conforming items of silk; iddhija and devadinna are the conforming items of khoma, etc.

32-3. Evaṃ sānulomāni cīvarāni dassetvā idāni adhiṭṭhānādikaṃ dassetuṃ “ticīvara”ntiādimāha. Tattha avuttepi avassaṃ vattabbatāya sabbattha ca-saddo ajjhāharitabbo, ticīvarañca…pe… kaṇḍucchādiñca adhiṭṭheyya na vikappeyyāti sambandho. Tattha tiṇṇaṃ cīvarānaṃ samāhāro ticīvaraṃ. Parikkhārañca taṃ coḷañcāti parikkhāracoḷaṃ. Vassassa yoggā vassikā, sāva sāṭikā vassikasāṭikā. Puñchati anenāti puñchanaṃ, mukhassa puñchanaṃ mukhapuñchanaṃ. Nisīdanti etthāti nisīdanaṃ, mukhapuñchanañca nisīdanañca mukhapuñchananisīdanaṃ . Sayanasukhādiṃ paṭicca attharīyatīti paccattharaṇaṃ, tadeva paccattharaṇakaṃ. Kaṇḍuṃ chādetīti kaṇḍucchādi. Adhiṭṭhaheti “imaṃ saṅghāṭiṃ adhiṭṭhāmī”tiādinā navannaṃ nāmaṃ gahetvā adhiṭṭheyya. Na vikappeyyāti tassa tassa nāmaṃ gahetvā na vikappeyya, tassa tassa pana nāmaṃ aggahetvā “imaṃ cīvaraṃ tuyhaṃ vikappemī”ti vikappeyyāti adhippāyo. Etthāti imesu navasu cīvaresu. Ticīvaranti ticīvaranāmena adhiṭṭhitaṃ. Tathā hi adhiṭṭhānato pubbe visuṃ ticīvaraṃ nāma natthi saṅghāṭiādippahonakassa paccattharaṇādivasenāpi adhiṭṭhātuṃ anuññātattā. Taṃ vinā ekāhaṃ ekadivasampi. Na vaseyyāti aladdhasammutiko bhikkhu avippavāsasīmato aññattha vāsaṃ na kareyyāti attho. Evaṃ sati ticīvarañca nissajjitabbaṃ hoti, pācittiyañca āpattiṃ āpajjatīti dīpeti. Nisīdanaṃ vinā cātumāsaṃ na vaseyyāti sambandho. Catunnaṃ māsānaṃ samāhāro catumāsaṃ, tameva cātumāsaṃ. Taṃ accantasaṃyogavasena.

32-3. Having thus shown the robes with suitability, now to show determination and so forth, it begins with “ticīvara” and so forth. Though not stated, the word “and” (ca) must always be supplied due to its necessity, connecting as: “he should determine the triple robe and…up to kaṇḍucchādi, but not designate.” Herein, the collection of three robes is ticīvaraṃ. Equipment and that cloth is parikkhāracoḷaṃ. Suitable for the rains is vassikā, and that is a cloth, vassikasāṭikā. That which wipes is puñchana, wiping the face is mukhapuñchanaṃ. That on which one sits is nisīdanaṃ, and both wiping the face and sitting are mukhapuñchananisīdanaṃ. Spread for the sake of lying comfortably is paccattharaṇa, that itself is paccattharanakaṃ. Covering an itch is kaṇḍucchādi. Adhiṭṭhahe means he should determine by taking the names of the nine, such as “I determine this as my saṅghāṭi.” Na vikappeyyā means he should not designate by taking their respective names; rather, without taking their names, he should designate by saying, “I designate this robe for you.” Etthā means among these nine robes. Ticīvara is that determined by the name “triple robe.” Indeed, before determination, there is no distinct “triple robe” as such, since it is permitted to determine even a paccattharaṇa and so forth as sufficient for a saṅghāṭi and others. Vinā ekāhaṃ means even for one day without it. Na vaseyyā means a bhikkhu without agreed permission should not dwell elsewhere beyond the avippavāsa-sīma, meaning that the triple robe must be relinquished, and he incurs a pācittiya offense, as this indicates. Without a nisīdana, he should not dwell for cātumāsaṃ (four months), a collection of four months, used in an absolute sense.

32-3. Having thus shown the conforming robes, now, in order to show the determination (adhiṭṭhāna) and so forth, he says “ticīvara” (the three robes) and so on. There, although not stated, because it absolutely must be said, the word “ca” (and) should be supplied everywhere. The connection is that he should determine (adhiṭṭheyya) the three robes (ticīvaraṃ) and… the covering for skin diseases, etc. (kaṇḍucchādi), but he should not formally entrust them (na vikappeyya). Here, the collection of the three robes is ticīvara (the three robes). That which is equipment and cloth is parikkhāracoḷaṃ (equipment-cloth). That which is suitable for the rains is vassika, and that is a cloth, vassikasāṭikā (rains-cloth). One wipes with this, thus it is puñchanaṃ (a wiper), the wiping of the face is mukhapuñchanaṃ (face-wiper). One sits on this, thus it is nisīdanaṃ (a sitting cloth), and face-wiper and sitting cloth is mukhapuñchananisīdanaṃ(face-wiper and sitting cloth). Because it is spread out based on the comfort of lying down, etc., it is paccattharaṇaṃ, and that same is paccattharaṇakaṃ (a spread). It covers the itch (kaṇḍu), hence kaṇḍucchādi (itch-covering, etc.). Adhiṭṭhaheti, taking the names of these nine, he should determine them, saying, “I determine this outer robe (saṅghāṭi),” and so on. Na vikappeyyāti, he should not formally entrust (vikappeyya) them, taking the name of each one; but the meaning is that without taking the name of each one, he should formally entrust (vikappeyya), saying, “I formally entrust this robe to you.” Etthāti, among these nine robes. Ticīvaranti, that which is determined with the name “three robes.” Indeed, before the determination, there is no separate thing called “three robes,” because it is allowed to determine even what is enough for an outer robe (saṅghāṭi), etc., as a spread, etc. Vinā ekāhaṃ, without it, even for one day. Na vaseyyāti, a bhikkhu who has not received permission should not dwell outside the boundary of non-absence; that is the meaning. If this is the case, the three robes have to be given up, and a pācittiya offence is incurred, he shows. The connection is: without a sitting cloth, he should not dwell for four months. The collection of four months is catumāsaṃ, and that same is cātumāsaṃ. That, due to continuous association.

34. Idāni “ima”ntiādinā “adhiṭṭheyyā”ti vuttamadhiṭṭhānaṃ dasseti. Saṅghāṭiṃ “imaṃ saṅghāṭiṃ adhiṭṭhāmī”ti adhiṭṭhaheti sambandho. Tattha adhiṭṭhaheti hatthapāse ṭhitaṃ evaṃ adhiṭṭheyya. Ahatthapāsanti hatthassa pāso samīpo hatthapāso, aḍḍhateyyahatthabbhantaro. Dvādasahatthabbhantarotipi vadanti. Natthi hatthapāso etissāti ahatthapāsā, taṃ etanti adhiṭṭhaheti sambandho. Kiṃ vuttaṃ hoti? Antogabbhe vā uparipāsāde vā tadaheva gantvā nivattanayogge padese vā ṭhitaṃ cīvaraṃ sallakkhetvā “etaṃ saṅghāṭiṃ adhiṭṭhāmī”ti adhiṭṭheyyāti vuttaṃ hoti. Tato dūre ṭhitampi adhiṭṭhātabbantipi vadanti. Sesesupīti uttarāsaṅgādikaṇḍuppaṭicchādipariyantesupi avasesacīvaresu. Ayaṃ nayoti ayameva nayo. Yathā saṅghāṭiyā, evaṃ “imaṃ uttarāsaṅgaṃ adhiṭṭhāmī”tiādi vuttanayovāti vuttaṃ hoti. Adhiṭṭhahantena pana hatthena gahetvā kāyavikāraṃ karontena “imaṃ saṅghāṭiṃ adhiṭṭhāmī”ti cittena ābhogaṃ katvā kāyena vā adhiṭṭhātabbaṃ, vacībhedamattaṃ katvā vācāya vā. Parikkhāracoḷaṃ nāma pāṭekkaṃ nidhānamukhanti ticīvaraṃ parikkhāracoḷampi adhiṭṭhātuṃ vaṭṭatīti.

34. Now, with “ima” and so forth, it shows the determination stated as “adhiṭṭheyyā.” He determines the saṅghāṭi by saying, “I determine this as my saṅghāṭi.” Herein, adhiṭṭhahe means he should determine what is within reach (hatthapāsa). Ahatthapāsa means beyond the reach of the hand, within two and a half hands or, some say, twelve hands. That which has no reach is ahatthapāsā, and he determines that. What does this mean? Observing a robe standing in an inner room, upper chamber, or a place suitable for going and returning that day, he should determine it by saying, “I determine this as my saṅghāṭi.” Some say even one standing far off can be determined. Sesesupī means in the remaining robes, from uttarāsaṅga to kaṇḍuppaṭicchādi and others. Ayaṃ nayo means this very method: just as with the saṅghāṭi, so too with “I determine this as my uttarāsaṅga” and so forth, as stated. However, one determining should take it with the hand, make a bodily gesture, focus the mind, and determine it with the body, or merely utter it verbally. The parikkhāracoḷa is an individual reserve, meaning it is permissible to determine the triple robe and parikkhāracoḷa too.

34. Now, he shows the determination spoken of as “he should determine,” with “ima” (this) and so on. The connection is that he determines the outer robe (saṅghāṭi), saying, “I determine this outer robe (imaṃ saṅghāṭiṃ adhiṭṭhāmī).” There, adhiṭṭhaheti, he should determine thus, while it is situated within arm’s reach. Ahatthapāsanti, arm’s reach is the vicinity of the hand, hatthapāso (arm’s reach), within half a cubit. Some say within twelve cubits. That for which there is no arm’s reach is ahatthapāsā; that etanti, the connection is, he determines. What is said? What is said is that he should determine, having considered a robe situated inside the inner chamber, or on the upper terrace, or in a place suitable for returning immediately after going there, saying, “I determine this outer robe.” Some say that even what is situated farther away than that should be determined. Sesesupīti, in the remaining robes, up to the covering for skin diseases (kaṇḍuppaṭicchādi), etc., starting with the upper robe (uttarāsaṅga), etc. Ayaṃ nayoti, this is the method. Just as with the outer robe (saṅghāṭiyā), what is said is that this same method is spoken, “I determine this upper robe,” and so on. But, one who is determining, having taken it with his hand, making a bodily gesture, should determine it with his body, having made a mental application, saying, “I determine this outer robe,” or with speech, making only a verbal distinction. As for the equipment-cloth (parikkhāracoḷa), the meaning is a separate deposit, it is allowable to determine even an equipment-cloth as a ticīvara (three robes).

35. Idāni evaṃ adhiṭṭhahato aññaṃ laddhā adhiṭṭhātukāmena paccuddharitvā adhiṭṭhātabbanti dassetuṃ “adhiṭṭhahanto”tiādimāha. Tattha saṅghāṭi pabhuti ādi yassa taṃ saṅghāṭippabhuti. Etaṃ “adhiṭṭhahanto”ti etthāpi “adhiṭṭheyyā”ti etthāpi kammapadaṃ, “pubbacīvara”nti ettha pana visesanaṃ hutvā tiṭṭhati. Paccuddharitvāti pariccajitvā. Parikkhāracoḷanāmena adhiṭṭhahitvā ṭhapitavatthehi saṅghāṭiādīni karoti, niṭṭhite rajane ca kappe ca imaṃ parikkhāracoḷaṃ paccuddharitvā puna adhiṭṭhātabbāni. Pattādhiṭṭhahaneti pattassa adhiṭṭhāne. Tathāti ca yathā cīvare, tathā pattepi adhiṭṭhānādikaṃ sabbanti attho. Ettha pana “imaṃ pattaṃ, etaṃ patta”nti vā viseso.

35. Now, to show that one who has determined and, upon receiving another, wishes to determine it should relinquish the prior one and determine anew, it begins with “adhiṭṭhahanto” and so forth. Herein, that which has the saṅghāṭi and so forth as its beginning is saṅghāṭippabhuti. This is an object both in “adhiṭṭhahanto” and “adhiṭṭheyyā,” but in “pubbacīvara” it stands as a qualifier. Paccuddharitvā means having relinquished. Having determined it under the name parikkhāracoḷa and kept it aside, he makes a saṅghāṭi and so forth from that cloth; when dyeing and preparing are complete, he should relinquish this parikkhāracoḷa and determine them again. Pattādhiṭṭhahane means in the determination of the bowl. Tathā means just as with the robe, so too with the bowl, all aspects like determination apply. Here, however, there is a distinction with “this bowl” or “that bowl.”

35. Now, to show that one who has determined [a robe] in this way, and desires to determine another having received it, should relinquish it and then determine it, he says, “determining” and so forth. Herein, that which has the saṅghāṭi etc. as its beginning, is saṅghāṭippabhuti. This is the object of the verb both in “determining” and in “should determine,” but in “former robe”, it stands as a qualifier. Paccuddharitvā means having relinquished. Having determined [them] with the name of ‘requisite cloths’, he makes the saṅghāṭi etc. from the cloths set aside. When the dyeing and the determining are finished, these requisite cloths should be relinquished and then determined again. Pattādhiṭṭhahane means in the determination of the bowl. Tathā means, and just as with the robe, so too with the bowl, all such as determination [should be done]. But here, the specification is “this bowl,” or “that bowl.”

36. Idāni paccuddhāravidhiṃ dassetuṃ “eta”ntiādimāha. Tattha imaṃ va iti vā-saddo rassaṃ katvā niddiṭṭho, so iti-saddato paraṃ yojetabbo, tasmā “etaṃ saṅghāṭiṃ paccuddharāmī”ti vā “imaṃ saṅghāṭiṃ paccuddharāmī”ti vā saṃseti sambandho veditabbo. Saṃseti vadeyya. Evanti yathā nāmena saṅghāṭi paccuddharitabbā, tathā uttarāsaṅgādīnīti attho. Vidūti paccuddharetimassa kattupadaṃ, paññavāti attho. Sabbatthāpi dūrāsannatādī vuttanayena veditabbā.

36. Now, to show the method of relinquishing, it begins with “eta” and so forth. Herein, imaṃ va has the “va” shortened and specified, to be connected after “iti,” so it should be understood as saying either “I relinquish that saṅghāṭi” or “I relinquish this saṅghāṭi.” Saṃse means he should say. Eva means just as the saṅghāṭi is relinquished by name, so too the uttarāsaṅga and others. Vidū is the agent of “paccuddhareti,” meaning one who knows. In all cases, distance, proximity, and so forth should be understood as per the stated method.

36. Now, to show the method of relinquishment, he says “etaṃ” and so forth. Herein, the word va in imaṃ va is stated having made the short vowel sound. It should be connected after the word iti; therefore, it should be understood that the connection is, “I relinquish this saṅghāṭi,” or “I relinquish that saṅghāṭi.” Saṃse means one should say. Eva means, just as the saṅghāṭi should be relinquished by name, so too the outer robe, and so on. Vidū is the subject of ‘relinquish’, meaning wise ones. Everywhere, distance, proximity, etc., should be understood in the manner stated.

37-8. Idāni saṅghāṭiādīnaṃ channaṃ pamāṇaparicchedaṃ dasseti “saṅghāṭī”tiādinā. Pacchimo anto pacchimanto, tena, pacchimakoṭiyāti attho. Dīghasoti dīghato. Muṭṭhiyā sahitaṃ pañcakaṃ yassā sā muṭṭhipañcakā, liṅgavipallāsavasena pana muṭṭhipañcako. Muṭṭhi-saddenettha upacāravasena katamuṭṭhiko hatthova vutto. Sugatassa cīvarato ūnāti samāso. Apīti vuttasamuccaye, tena yathāvuttapacchimappamāṇā ca ayañca uttamappamāṇāti attho. “Pacchimantenā”ti idaṃ muṭṭhittikañca tiriyanti etthāpi anuvattetvā attho veditabbo. Ca-saddo “uttamantena sugatacīvarūnāpi vaṭṭatī”ti idaṃ samuccinoti. Tattha idāni majjhimassa purisassa tisso vidatthiyo ekā sugatavidatthi, tāya vidatthiyā nava vidatthiyo dīghato sugatacīvarappamāṇaṃ, tiriyaṃ cha vidatthiyo, taṃ pana vaḍḍhakihatthena dīghato terasa hatthā ekā ca vidatthi, tiriyato nava hatthā honti. Taṃvasena ubhayattha ūnatā viññātabbā.

37-8. Now, it shows the measure and limit of the six items like saṅghāṭi with “saṅghāṭī” and so forth. The final end is pacchimanto, meaning the final edge. Dīghaso means lengthwise. That which has five with a fist is muṭṭhipañcako, though due to gender inversion it is stated thus; here, “muṭṭhi” figuratively means the hand with a fist. Less than the Sugata’s robe forms a compound. Apī is for aggregation, meaning both the final measure stated and this maximum measure. “With the final” should also apply to muṭṭhittikañca tiriya (and three with a fist crosswise) for understanding the meaning. The “ca” aggregates “it is permissible even less than the Sugata’s robe by the maximum.” Herein, for an average man now, three vidatthis equal one sugatavidatthi; with that vidatthi, nine vidatthis lengthwise and six vidatthis crosswise make the Sugata’s robe measure, which by a carpenter’s hand is thirteen hands and one vidatthi lengthwise, and nine hands crosswise. The deficiency in both aspects should be understood accordingly.

37-8. Now, he shows the measure of the six [robes], such as the saṅghāṭi, by saying “saṅghāṭī” and so on. The last end is pacchimanto, meaning by that, the last edge. Dīghaso means in length. That which has five with a fist is muṭṭhipañcakā; however, due to the change of gender, it is muṭṭhipañcako. Here, by the word fist, through implication, the hand itself with the fist made is stated. The compound is ‘less than the Sugata’s robe’. Apī is in the sense of additional mentioning, meaning this [minimum size] and the aforementioned maximum size. The meaning of “by the last end” should be understood by applying it also to “and three fists in width”. The word ca indicates the meaning that “It is also permissible even smaller than the sugata robe in maximum limit.”. Herein, now, three vidatthi of a medium-sized man is one sugatavidatthi; by that vidatthi, the sugatacīvara is nine vidatthi in length, six vidatthi in width; but that, by the carpenter’s hand, is thirteen and a half hands in length, and nine hands in width. The shortness should be understood in both ways based on that.

Uttarāsaṅgopi tattakovāti dassetuṃ “tathā ekaṃsikassapī”ti āha. Eko aṃso ekaṃso, tattha kātabbanti taddhite ekaṃsikaṃ. “Antaravāsako”ccādinā nivāsanaṃ dasseti. Tattha antaraṃ majjhapadeso, antare majjhe kaṭippadese vāso vatthaṃ antaravāso, soyeva antaravāsako. Cāpīti samudāyo, eko vā samuccayo. Aḍḍhena tatiyo bhāgo aḍḍhateyyo. Ettha dvinnaṃ hatthakoṭṭhāsānaṃ sampuṇṇānaṃ tatiyakoṭṭhāsasaṃsijjhane karaṇabhūtā aḍḍha-saddaniddiṭṭhā yā vidatthi , sāva tatiyoti niddiṭṭhoti upaḍḍhahatthasaṅkhāto tatiyo bhāgo aḍḍhateyyo. So ca nānantarena dvihatthatatiyatā labbhatīti dve hatthā, ekā ca vidatthi aḍḍhateyyo. Taṃsanniyogena panettha antaravāsakova aḍḍhateyyoti veditabbo. Dve hatthā yassāti bāhiratthasamāso. Pārupanenāpi sakkā nābhiṃ paṭicchādetunti “dvihattho”ti vuttaṃ. Vā-saddo aḍḍhateyyaṃ vikappeti. Tiriyassa antoti chaṭṭhītappuriso, tiriyameva antoti vā kammadhārayo “gāmanto”tiādīsu viya.

To show that the uttarāsaṅga is the same, it says “tathā ekaṃsikassapi”. One shoulder is ekaṃsa, and made for that is ekaṃsikaṃ. With “antaravāsako” and so forth, it shows the undergarment. Herein, the inner or middle region is antara, the cloth worn there is antaravāsa, that itself is antaravāsako. Cāpī is a collective or single aggregation. A third part by half is aḍḍhateyyo. Here, when the third part of two full hand spans is completed, the half indicated by “aḍḍha” is a vidatthi, specified as the third, meaning a third part called half a hand, which is aḍḍhateyyo—two hands and one vidatthi. By its application, only the antaravāsaka is meant as aḍḍhateyyo. That which has two hands is a surface compound. “With the covering, the navel can be concealed,” hence “dvihattho”. The “vā” offers an alternative to aḍḍhateyyo. The end of the crosswise is a locative possessive or a compound like “gāmanto.”

To show that the outer robe is also of the same measure, he says “tathā ekaṃsikassapī”. One shoulder is ekaṃso; ekaṃsikaṃ [is formed] by the Taddhita affix, meaning what should be done on that [shoulder]. He shows the lower garment by “antaravāsako” and so on. Therein, antaraṃ means the middle region; antaravāso means the cloth, the garment (vāso) in the antara, in the middle, the region of the waist; that very one is antaravāsako. Cāpī means collection, or a single addition. One-third with a half is aḍḍhateyyo. Here, of the two fully complete hand-portions, and the adding to make it complete, is the half-stated vidatthi which is signified as the cause for the third vidatthi which is stated, that is the third; so, the third part, consisting of half a hand, is aḍḍhateyyo. And, that [measure] is not obtained without the third part of two hands, thus, two hands and one vidatthi is aḍḍhateyyo. In conjunction with that, here the lower garment itself should be understood as aḍḍhateyyo. The compound is formed with an external meaning, ‘that which has two hands’. Because the navel can also be covered by the wrapping, it is said “dvihattho”. The word vā optionally includes aḍḍhateyya. The end of the width is a sixth-case possessive compound; or, the end is the width itself is a descriptive compound, like in “gāmanto” and so on.

39. “Nisīdanassā”tiādinā nisīdanacīvaraṃ dasseti. Ettha nisīdanaṃ nāma same bhūmibhāge eḷakalomāni uparūpari santharitvā kañjikādīhi siñcitvā kato dvīsu ṭhānesu phālitattā tīhi dasāhi yutto parikkhāraviseso. Vidatthī dveti dve vidatthī. Visālato puthulato.

39. With “nisīdanassa” and so forth, it shows the sitting cloth. Herein, nisīdanaṃ is a special equipment made by spreading goat hair layer upon layer on flat ground, moistened with starch and so forth, split in two places, and bound with three edges. Vidatthī dve means two vidatthis. Visālato means in width.

39. “Nisīdanassā”tiādinā (by the phrase, “of the sitting cloth,” and so on), he shows the sitting cloth. Here, nisīdana (sitting cloth) is a special kind of requisite made by spreading wool of a ram on an even piece of ground, sprinkling it with fermented rice water and the like, folding it in two places, and having three hems. Vidatthī dveti (two handsbreadths) means two handsbreadths each. Visālato means in breadth.

40. “Kaṇḍuppaṭicchādī”tiādinā kaṇḍuppaṭicchādiṃ dasseti. Tattha kaṇḍūti hi na atthato nānaṃ, taggahaṇena panettha piḷakassāvathullakacchābādhaṃ gayhati. Kaṇḍuṃ yathāvuttaṃ piḷakādiṃ paṭicchādetīti kaṇḍuppaṭicchādi. Paṭicchadanaṃ vā paṭicchādo, yathāvuttakaṇḍuyā paṭicchādo kaṇḍuppaṭicchādo, so assa atthīti kaṇḍuppaṭicchādī, tassa. Tiriyanti tiriyato.

40. With “kaṇḍuppaṭicchādī” and so forth, it shows the itch-covering cloth. Herein, kaṇḍu does not differ in meaning, but by its inclusion, it refers to afflictions like sores, scabs, or itching. Covering the itch—such as sores and so forth—is kaṇḍuppaṭicchādi. Or, covering is paṭicchādo, the covering of the itch as stated is kaṇḍuppaṭicchādo, and it has that, hence kaṇḍuppaṭicchādī. Tiriya means crosswise.

40. “Kaṇḍuppaṭicchādī”tiādinā (by the phrase, “the covering for scabs,” and so on), he shows the covering for scabs. Tattha (there), kaṇḍūti (as scab), they indeed, are not textually distinct, and with this term, here, the meaning taken is discomfort from boils, scabs, or itches. Kaṇḍuṃ (Scab), as it means boil, etc, which were just stated, paṭicchādetīti (because it covers it up) it is kaṇḍuppaṭicchādi (cover for scabs). Or paṭicchadanaṃ (covering) is paṭicchādo; the covering of the just mentioned scab, is kaṇḍuppaṭicchādo, because it possesses that, it is kaṇḍuppaṭicchādī, tassa (of that). Tiriyanti (crosswise) means crosswise.

41. “Vassikā”tiādinā vassikasāṭikaṃ dasseti, taṃ suviññeyyaṃ.

41. With “vassikā” and so forth, it shows the rains cloth, which is easily understood.

41. “Vassikā”tiādinā (by the phrase, “the rains cloth,” and so on), he shows the rains cloth, which is easily understood.

42. Evaṃ pamāṇavantānaṃ pamāṇaṃ dassetvā vuttappamāṇātikkame dosaṃ, kesañci pamāṇābhāvagaṇanābhāvañca dassetuṃ “etthā”tiādimāha. Tattha etthāti vuttappamāṇavantesu cīvaresu. Taduttari tato vuttappamāṇato uttari nipātena uttari-saddena tappuriso. Karontassa sampādentassa. Chedanapācittīti chedanena sahitā pācitti, atirekaṃ chinditvā pācittiyaṃ desetabbanti vuttaṃ hoti. Vuttappamāṇato pana atirekañca ūnakañca “parikkhāracoḷa”nti adhiṭṭhātabbaṃ. Yena mukhaṃ puñchanti, taṃ mukhasambandhīti mukhassa coḷanti samāse dvando. Ākaṅkhitaṃ icchitaṃ pamāṇanti kammadhārayo. Tametesamatthīti ākaṅkhitappamāṇikā. Ettha ca ticīvarādīsu avuttepi gaṇanavibhāge paccattharaṇamukhapuñchanaparikkhāracoḷe ṭhapetvā ādito paṭṭhāya chakkamekekameva vaṭṭati. Mukhapuñchanacoḷāni paccattharaṇāni ca bahūnipīti viññātabbaṃ.

42. Having shown the measure of those with measures, now to show the fault of exceeding the stated measure and the absence of measure or counting for some, it begins with “etthā” and so forth. Herein, etthā means among the robes with stated measures. Taduttari is a compound with “uttari,” meaning beyond the stated measure. Karontassa means for one making it. Chedanapācittī means a pācittiya with cutting, meaning the excess must be cut and a pācittiya confessed. Excess or deficiency beyond the stated measure should be determined as “parikkhāracoḷa”. That with which the face is wiped is related to the face, a compound as “face cloth.” Desired measure is a compound. Having that capacity is ākaṅkhitappamāṇikā. Though not stated here, in the triple robe and so forth, excluding paccattharaṇa, mukhapuñchana, and parikkhāracoḷa, only one of each is permissible from the start. Multiple mukhapuñchanacoḷa and paccattharaṇa should be understood as permissible.

42. Evaṃ (Thus), having shown the measurements of those [garments] that have measurements, to show the fault in exceeding the stated measurements, and for some, the absence of measurement and absence of enumeration, he says “etthā”tiādimāha (he says, “in this case,” and so on). Tattha (There), etthāti (in these) means in the robes which have the stated measurements. Taduttari (exceeding that) means, uttari as an indeclinable, is a tatpurisa compound with uttari-saddena, exceeding that stated measurement. Karontassa (for one who makes), sampādentassa (for one who produces). Chedanapācittīti (a pācittiya offense requiring cutting) means a pācittiya offense together with cutting; it is said that an excess must be cut off and the pācittiya confessed. But both an excess and a deficiency from the stated measurement should be determined as “parikkhāracoḷa” (requisite cloth). Yena (That with which) one wipes the face, that related to the face is a face-cloth, when dvanda compound is made by samāsa with coḷanti (cloth) of mukhassa (of face). Ākaṅkhitaṃ (desired, intended), and pamāṇanti (measurement) are karmadhāraya compounds. Tametesamatthīti (They possess that) is ākaṅkhitappamāṇikā (having the desired measurement). Ettha ca (And here), in the section of enumeration, even though it is not mentioned regarding the three robes and so on, one should keep aside the bedspread, face-cloth, and requisite cloths, only one of each of the six sets is permitted, starting from the beginning. It should be understood that there can be many face-cloths and bedspreads.

43. Gaṇanāti ettha napuṃsakassa itthivacanena yogābhāvā “na dīpitā”ti liṅgaṃ vipariṇāmetvā sambandhitabbaṃ, aṭṭhakathāyaṃ na pakāsitāti attho. Tiṇṇaṃ panetesaṃ ukkaṭṭhaparicchedavaseneva vuttaṃ, vikappanūpagapacchimena pacchimappamāṇaṃ atthiyeva. Idāni yasmā tattha taṃ sabbaṃ na dīpitaṃ, tasmā vikappanūpagathavikādi sabbaṃ ekaṃ “parikkhāracoḷa”nti, bahūni ekato katvā “parikkhāracoḷānī”tipi vatvā adhiṭṭhātabbanti dassento “tathā”tiādimāha. Iminā parikkhāracoḷaṃ nāma pāṭekkaṃ nidhānamukhanti dasseti. Thavikādiṃ thavikā ādi yassa parissāvanādinoti samāso. Vikappassa upagaṃ vikappiyaṃ, tañca upari vakkhati.

43. Gaṇanā—due to the lack of connection with the feminine form of a neuter, it should be adjusted as “not specified,” meaning not explained in the commentary. However, for these three, it is stated only by the maximum limit; the final measure suitable for designation indeed exists. Now, since not all of that is explained there, it shows that all suitable for designation, bags, and so forth should be determined as one “parikkhāracoḷa”, or many together as “parikkhāracoḷānī”, saying “tathā” and so forth. This indicates that parikkhāracoḷa is an individual reserve. Thavikādiṃ means that which has a bag and so forth, like strainers. Suitable for designation is vikappiyaṃ, which will be explained later.

43. Gaṇanāti (Enumeration), here, since a neuter word is not compatible with a feminine word, it should be connected by changing the gender to “na dīpitā” (is not explained). This means it is not expounded in the commentary. However, for these three, it is stated only with the supreme limit, the ultimate limit, with the exception of vikappanūpaga (cannot be given up to be shared), exists. Now, since all of that is not explained there, showing that everything that cannot be subject to vikappa, etc., can be determined as one “parikkhāracoḷa” (requisite cloth), or by combining many into one and saying “parikkhāracoḷāni” (requisite cloths), he says “tathā”tiādimāha (he says, “similarly,” and so on). Iminā (By this), he indicates that what is called parikkhāracoḷa (requisite cloth) can be individually assigned, or by the word mukhanti(etc.). Thavikādiṃ means thavikā (bag) is the beginning of parissāvanādīn (of the strainer, etc.) by samāso (compound). Vikappiyaṃ, (what can be shared) is the going up for sharing, and that will be stated later.

44. Idāni tiṇṇaṃ cīvarānaṃ paṭibhāgaṃ dassetuṃ “ahatā”tiādi āraddhaṃ. Tattha ahatena navena adhotena kappaṃ sadisaṃ ahatakappaṃ, ekavāradhotaṃ. Ahatañca ahatakappañca ahatāhatakappāni, vatthāni, tesaṃ. Dve guṇā paṭalāni yassa sāti duguṇā. “Guṇo paṭalarāsīsū”ti hi abhidhānappadīpikā. Duguṇā dupaṭṭā, uttarasmiṃ dehabhāge āsañjīyatīti ukkarāsaṅgo. Ekaccaṃ ekapaṭṭaṃ assa atthīti ekaccī, ekapaṭṭoti attho. Nipāto vā ekaccīti. Tathāti samuccaye, antaravāsako cāti vuttaṃ hoti. Upamāyaṃ vā, yathā uttarāsaṅgo ekacciyo, evaṃ antaravāsakoti attho.

44. Now, to show the counterparts of the three robes, it begins with “ahatā” and so forth. Herein, similar to new and unwashed cloth is ahatakappaṃ, washed once. Both unwashed and similar to unwashed are ahatāhatakappāni, meaning cloths. That which has two layers is duguṇā, meaning double-layered, as per “a layer is a fold” in the Abhidhānappadīpikā. Attached to the upper body is ukkarāsaṅgo. Having one layer is ekaccī, meaning single-layered, or an indeclinable. Tathā is for aggregation, meaning the antaravāsaka too, or by simile, just as the uttarāsaṅga is single-layered, so is the antaravāsaka.

44. Idāni (Now), to show the counterparts of the three robes, “ahatā”tiādi (starting with “new,” etc.) is begun. Tattha (There), ahatena (with new) means new, unwashed, similar to new cloth is called ahatakappaṃ (as-if-new), washed one time. Ahatañca (New) and ahatakappañca (as-if-new) are ahatāhatakappāni, the clothes, of those. Dve guṇā (Two folds) means layers, yassa sāti (of what has) duguṇā (double-layered). “Guṇo paṭalarāsīsū”ti (A fold is in layers and heaps) as it says in Abhidhānappadīpikā. Duguṇā (Double-layered) means double-layered, since it is draped on the upper part of the body, it is ukkarāsaṅgo (upper robe). Ekaccaṃ (having a single) means having one layer, assa atthīti (of what it has) ekaccī, it means having one layer. Or ekaccīti is an indeclinable. Tathāti (Similarly) is used in the sense of conjunction, it means and the lower robe. Or, used in the sense of comparison, just as the upper robe has one layer, so too does the lower robe; this is the meaning.

45. “Utū”ti anekautu gahitāti ututo dīghakālato uddhaṭā utuddhaṭā, tesaṃ pilotikānanti attho. Sesāti uttarāsaṅgaantaravāsakā. Paṃsu viya kucchitaṃ ulati pavattatīti paṃsukūlaṃ, rathikāsusānasaṅkārakūṭādīnaṃ yattha katthaci ṭhitaṃ coḷakhaṇḍaṃ, tasmiṃ. Yā yā rucīti abyayībhāve yathāruci, yāvadatthaṃ satapaṭṭampi vaṭṭatīti adhippāyo.

45. “Utū” means taken from many seasons, drawn out over a long time is utuddhaṭā, meaning their rags. Sesā means the uttarāsaṅga and antaravāsaka. Like dust, it is filthy and persists, hence paṃsukūlaṃ, a piece of cloth lying anywhere like streets, cemeteries, or refuse heaps. Whatever is pleasing is yathāruci, meaning as much as desired, even a hundred pieces, is permissible.

45. “Utū”ti (Season) means many seasons have been taken. Ututo (from season) means after a long time, dīghakālato (for long time), those that are uddhaṭā (discarded) are utuddhaṭā, tesaṃ (of those) means of rags. Sesāti (The remaining) means upper robes and lower robes. Paṃsu viya (Like dust) means disgusting, ulati (proceeds), pavattatīti (acts), is paṃsukūlaṃ, a piece of cloth found anywhere in streets, cemeteries, rubbish heaps, and so on, tasmiṃ (in that). Yā yā rucīti (whatever is one’s preference), in the indeclinable compound yathāruci, means, to the extent of necessity, even a hundred layers are allowed; this is the intention.

46. Idāni tīsu chinditvā kātuṃ appahontesu kātabbavidhiṃ dassetuṃ “tīsū”tiādimāha. Tattha ticīvarasamudāyato ekadesabhūtānaṃ dvinnamekassa ca saṅkhāguṇena niddhāriyamānattā tīsūti niddhāraṇe bhummaṃ. Ekavacanassa bahvatthena yogābhāvato dvicīvarasaṅkhātabahvatthavasena vacanaṃ vipariṇāmetvā yāni pahonti, tāni dve vāpi chinditabbāni, yaṃ pahoti, taṃ ekaṃ vā chinditabbanti yojetabbaṃ. Pahontīti pacchimacīvarappamāṇachinnakāni pahonti. Apīti sambhāvane, tīsu kā kathāti attho. Anvādhinti āgantukapattaṃ. Anu pacchā ādhīyatīti anvādhi, yaṃ cīvarassopari saṅghāṭiākārena āropetabbaṃ. Anādiṇṇanti anāropitaṃ anvādhikaṃ. Na dhāreyyāti iminā yadi dhāreyya, dukkaṭanti dīpeti.

46. Now, to show the method to be followed by those unable to cut in three, he said “tīsu” and so forth. Therein, since one part of the threefold robe collection—namely, two or one—is specified by the quality of number, “tīsu” is in the neuter plural for specification. Because the singular does not connect with plurality, the statement should be adjusted in terms of plurality as denoted by two robes: those two that are sufficient should be cut, or that one which is sufficient should be cut. “Pahonti” means sufficient as cut to the measure of the last robe. “Api” indicates possibility, meaning “What about the three?” “Anvādhi” refers to an additional cloth; it is that which is placed afterward, meaning an additional cloth to be worn over the robe in the manner of a saṅghāṭi. “Anādiṇṇa” means an additional cloth that has not been put on. “Na dhāreyya” indicates that if one were to wear it, it would illuminate a dukkaṭa offense.

46. Now, to show the method of procedure when it is impossible to cut into three, he begins with “tīsu” (into three), etc. There, because a single one, or two of the set of three robes are determined in quantity relative to a part from the whole of the three robes, bhūma is used to denote this determination, in expression tīsu (into three). Since a singular word usage is not possible for the meaning of many, transforming the word based on many, the meaning of two robes, it should be arranged thus: those that are large enough, those should be cut into two (parts), and whichever is large enough, that one may be cut into one. Pahontīti (they are large enough): those with cut-offs of the minimum size for a robe are sufficient. Apīti: (even) this is used to indicate possibility, meaning, what is to be said about the three? Anvādhi means a patch that is to be added. Anu (after) paccha + ādhīyatī (to be placed) is anvādhi; that which should be placed over the robe, in the manner of a saṅghāṭi. Anādiṇṇa means an additional patch that has not been imposed. Na dhāreyyā (should not wear): by this, he indicates that if one were to wear it, it is a dukkaṭa (offense).

47-8. Idāni “ticīvaraṃ na vaseyya vinekāha”nti vuttānaṃ tiṇṇaṃ avippavāsalakkhaṇaṃ dassetuṃ “gāme”tiādinā udositasikkhāpade (pārā. 471 ādayo) vuttaparihāramāha. Tattha gāme vā…pe… vihāre vā ticīvaraṃ nikkhipitvāti sambandho. Tattha “paṭo daḍḍho”tiādīsu viya avayavepi samudāyavohāravasena tīsu ekampi “ticīvara”nti vuttaṃ. Bhikkhusammutiyaññatrāti saṅghena gilānassa bhikkhuno dīyamānaṃ cīvarena vippavāsasammutiṃ vinā. Vippavatthunti ekūpacāranānūpacāragāmādito bahi, atha vā nivesanādīnaṃ, tattha ca gabbhovarakānaṃ cīvarassa vā hatthapāsaṃ atikkamma cīvarena vippayutto hutvā vasituṃ. Ettha ca gāmādīnaṃ ekūpacāranānūpacāratā ekakulanānākulasantakassa gāmādino parikkhepassa, parikkhepokāsassa ca vasena satthaabbhokāsānaṃ sattabbhantaravasena ca veditabbā. Tattha eko abbhantaro aṭṭhavīsatihattho hoti. Ettha ca nivesanādīni gāmato bahi sanniviṭṭhānīti daṭṭhabbaṃ visuṃ gāmassa gahitattā, tathā udositādīhi aññaṃ nivesanaṃ.

47-8. Now, to show the characteristic of non-separation of the three stated as “one should not dwell apart from the threefold robe,” he spoke of the exemption stated in the udositasikkhāpade (pārā. 471 and following) beginning with “gāme.” Therein, the connection is: in a village or… up to… in a monastery, having deposited the threefold robe. Therein, as in “the cloth is burnt” and so forth, even a part is referred to as the whole by convention, so even one of the three is called “ticīvara.” “Bhikkhusammutiyaññatra” means apart from the consent for separation given by the Saṅgha to a sick monk regarding a robe. “Vippavatthu” means dwelling separated from the robe beyond the reach of the hand, either outside a village with a single boundary or multiple boundaries, or outside residences and so forth, including inner chambers. And here, whether a village and so forth has a single boundary or multiple boundaries should be understood in terms of the enclosure of a village and so forth belonging to one family or multiple families, the enclosed space, and the space within seven abbhantaras according to the texts. Therein, one abbhantara is twenty-eight handspans. And here, residences and so forth should be seen as situated outside the village, taken separately from the village, and likewise distinct from udosita and so forth.

47-8. Now, to show the characteristic of dwelling-apart-without concerning the three (robes) of which have been said “one should not dwell apart from triple robe, even for one night,” he points out the exemption, stated in “gāme” etc., in the udositasikkhāpade (Pārā. 471, ff.). There, the connection is that he may deposit the triple robe in the village, etc.,…or in the monastery. Here, like in the usage such as “the cloth is burnt”, even a part is referred to as the whole is referred to as “ticīvara” (triple robe). Bhikkhusammutiyaññatrāti: except with the permission for dwelling apart from robes given by the Sangha to a sick monk. Vippavatthunti: outside of a village, etc. that have the same or different boundary; or outside the dwellings, etc. and, there, exceeding the hatthapāsa (reach of the hand) of the cell, or the robe, and to reside, separated from the robe. And here, regarding the village and so forth, the characteristic of having one or many boundaries, is to be understood by way of the surrounding fence of a village, etc., belonging to one or many families, and of the space within the surrounding fence, and by way of the satta-abbhantara (seven interiors) and the aṭṭha-abbhokāsa (eight open-airs). There, one abbhantara is twenty-eight cubits. And here, dwellings and so on are to be understood as being situated outside the village, because the village is taken separately, and similarly, a dwelling other than a shed (udosita) and so on.

Tattha udosito nāma yānādīnaṃ bhaṇḍānaṃ sālā. Pāsādo dīghapāsādo. Hammiyaṃ muṇḍacchadanapāsādo. Nāvā ca aṭṭo ca māḷo ca ārāmo ca nāvā…pe… ārāmaṃ, tasmiṃ. Aṭṭo nāma paṭirājādīnaṃ paṭibāhanatthaṃ iṭṭhakāhi kato bahalabhittiko catupañcabhūmiko patissayaviseso. Māḷo ekakūṭasaṅgahito caturassapāsādo. Ārāmo pupphārāmo vā phalārāmo vā. Sattho ca khettañca khalañcāti dvando. Sattho nāma jaṅghasattho vā sakaṭasattho vā. Khalaṃ vuccati dhaññakaraṇaṃ. Dumo nāma dumamūlaṃ chāyāya phuṭṭhokāso upacāravasena. Abbhokāso pana agāmake araññeva adhippeto.

Therein, “udosita” refers to a hall for vehicles and goods. “Pāsāda” is a long mansion. “Hammiyaṃ” is a mansion with a peaked roof. A boat, a tower, a pavilion, and a garden—nāvā…pe… ārāmaṃ—mean “in that.” “Aṭṭo” refers to a special dwelling, thick-walled, made of bricks, four or five stories high, built to repel kings and others. “Māḷo” is a rectangular mansion with a single peak. “Ārāmo” is a flower garden or a fruit garden. A caravan, a field, and a threshing floor form a compound. “Sattho” means a foot caravan or a cart caravan. “Khalaṃ” is called a threshing floor for grain. “Dumo” refers to the base of a tree, a place touched by its shade, by extension. “Abbhokāso,” however, refers only to an open space in a wilderness, not a village.

There, udosito is a shed for goods of carts and so on. Pāsādo is long palace. Hammiyaṃ is a palace with a rounded roof. And a boat, and a high place, and a pavilion, and a park are nāvā…pe… ārāmaṃ, in that. Aṭṭo is a special kind of resting place with four or five storeys, built with thick brick walls to ward off enemies and so on. Māḷo is a square palace, enclosed by a single peak. Ārāmo is a flower garden or a fruit garden. A caravan, and a field, and a threshing floor are a compound. Sattho is a caravan on foot or a caravan of carts. Khalaṃ is called the place where grain is processed. Dumo refers to the area under the shade of a tree, which is, by way of the upacara, considered the tree’s root. Abbhokāso, however, is understood as a non-village wilderness.

49. Idāni “etaṃ…pe… saṅghāṭi”ntiādinā navannameva paccuddhāro vutto, na pana tesaṃ kālaparicchedoti taṃ dassetuṃ “rogā”tiādi āraddhaṃ. Tattha devadatto dattoti nāmekadesenāpi nāmavohārato vassikasāṭikāva “sāṭikā”ti pakaraṇavasena gammamānatthattā vuttā. Kaṇḍuppaṭicchādikā ca rogavassānapariyantā. Rogā ca vassānā ca māsā rogavassānā, te tadatikkamena paccuddharitabbatāya pariyantā yāsanti viggaho.

49. Now, with “etaṃ…pe… saṅghāṭi” and so forth, only the withdrawal of the nine is stated, not their time restriction; to show that, “rogā” and so forth is begun. Therein, since a name is used even for a part, as in “Devadatta is given,” the rains robe alone is called “sāṭikā” due to its meaning understood from the context. The covering for sores and so forth is “rogavassānapariyantā.” “Rogā ca vassānā ca” means months of illness and rains; they are limited because they must be withdrawn beyond that, as per the analysis.

49. Now, with “etaṃ…pe… saṅghāṭi” etc., the formal withdrawal of only nine (robes) is mentioned, but not their time limit. To show that, “rogā” etc. is started. There, just as “Vassikasāṭikā” (bathing-cloth for the rains) is called “sāṭikā” (cloth), since even by a part of the name, such as Devadatto (is called) Datto, the meaning is understood based on the context. The Kaṇḍuppaṭicchādikā (itch-covering cloth) and so on, their withdrawal limit is extended till the end of disease, the end of rain season. Diseases, and rainy seasons, and months are rogavassānā (diseases-rainy seasons); those (yā) are limited (pariyantā) by the fact that they are to be formally withdrawn after their elapse (tad-atikamena), is the analysis.

Kiṃ vuttaṃ hoti? Vassikasāṭikā vassānamāsātikkame kattikapuṇṇamāya eva paccuddharitabbā. Tathā kaṇḍuppaṭicchādikā ābādhesu vūpasantesūti vuttaṃ hoti. “Paccuddharitvā vikappetabbā”ti hi aṭṭhakathāyaṃ (pārā. aṭṭha. 2.469) vuttaṃ. Ettha pana keci ācariyā “paccuddharitvāti vassikasāṭikabhāvato apanetvā”ti vadiṃsu, taṃ na yujjati. Paccuddhāravinayakammavisayeyeva paccuddhāra-saddassa diṭṭhattā, “cātumāsaṃ adhiṭṭhātuṃ tato paraṃ vikappetu”nti (mahāva. 358) pāḷivacanato ca. “Cātumāsaṃ adhiṭṭhātu”nti ca catunnaṃ māsānaṃ adhiṭṭhānena saha accantasaṃyogo dassitoti na tena adhiṭṭhānabhedo viññāyati. Teneva kurundaṭṭhakathāyampi “vassānaṃ cātumāsaṃ adhiṭṭhātuṃ, tato paraṃ vikappetu”nti (mahāva. 358) vacanato kattikapuṇṇamāya eva paccuddharitvā hemante vikappetabbāti vuttaṃ. Tasmā “vassikasāṭikā vassānamāsātikkamenāpi kaṇḍuppaṭicchādi ābādhavūpasamenāpi adhiṭṭhānaṃ vijahatī”ti (kaṅkā. aṭṭha. kathinasikkhāpadavaṇṇanā) vuttaṃ. Mātikāṭṭhakathāyampi paccuddhāravasenāpi adhiṭṭhānaṃ vijahatīti evamattho gahetabbo. Evañhi sati sabbaṭṭhakathāyo samenti, yutti ca aviruddhā hontīti. Tato paranti paccuddhārato upari. Vikappeyyāti kaṇḍuppaṭicchādiṃ paccuddharitvā vikappeyya. Vassikasāṭikaṃ kattikapuṇṇamāyaṃ paccuddharitvā hemantassa paṭhamadivase vikappeyya, evaṃ asati dukkaṭanti adhippāyo. Sesāti apare satta cīvarāni sesā. Natthi pariyantaṃ vuttasadiso kālaparicchedo etesanti apariyantikā.

What is being said? The rains robe must be withdrawn at the full moon of Kattika, beyond the months of the rains. Likewise, the covering for sores and so forth must be withdrawn when the ailments subside. For it is said in the aṭṭhakathā (pārā. aṭṭha. 2.469), “Having withdrawn, it should be reassigned.” But here, some teachers said, “Having withdrawn means removing it from the state of a rains robe,” which is not fitting. The term “paccuddhāra” is seen only in the context of a disciplinary act of withdrawal, and also from the pāḷi statement “It may be determined for four months, beyond that it should be reassigned” (mahāva. 358). “Cātumāsaṃ adhiṭṭhātu” shows absolute connection with the determination for four months, so no difference in determination is understood by that. Therefore, in the kurundaṭṭhakathā too, it is said, “It may be determined for four months of the rains, beyond that it should be reassigned” (mahāva. 358), meaning it must be withdrawn at the full moon of Kattika and reassigned in the winter. Thus, it is said, “The rains robe abandons its determination even beyond the months of the rains, and the covering for sores even with the subsidence of ailments” (kaṅkā. aṭṭha. kathinasikkhāpadavaṇṇanā). In the mātikāṭṭhakathā too, it should be understood that determination is abandoned by withdrawal. Thus, all commentaries align, and the reasoning is unopposed. “Tato para” means beyond the withdrawal. “Vikappeyyā” means one should reassign the covering for sores after withdrawing it. The rains robe should be withdrawn at the full moon of Kattika and reassigned on the first day of winter; otherwise, there is a dukkaṭa offense, as intended. “Sesā” means the other seven robes remaining. Since no time restriction similar to what was stated applies to them, they are “apariyantikā,” without limit.

What is meant? A rains cloth (vassikasāṭikā) should only be withdrawn at the full moon of Kattika, after the month of the rains has passed. Likewise, an itch-covering cloth (kaṇḍuppaṭicchādi) should be withdrawn, it is said, when illnesses have subsided. For it is said in the Aṭṭhakathā (pārā. aṭṭha. 2.469), “Having withdrawn, it should be assigned.” But here, some teachers say, “‘Having withdrawn’ means having removed it from the status of a rains cloth,” but that is not reasonable. Because the word ‘withdrawal’ (paccuddhāra) is seen in reference to the act of withdrawing of Vinaya rules, and because of the Pāḷi statement, “to be determined for four months, after that to be assigned” (mahāva. 358). And “to be determined for four months” shows the continuous conjunction with the determination of four months, so that a breaking of determination is not understood by that. For the same reason, even in the Kurundaṭṭhakathā, it is said, “Because of the saying, ‘to be determined for four months of the rains, after that to be assigned’”(mahāva. 358), having withdrawn at the full moon of Kattika, it should be assigned in the cold season. Therefore it is said, “A rains cloth, even with the passing of the month of the rains, and an itch-covering cloth, even with the subsiding of illness, gives up the determination” (kaṅkā. aṭṭha. kathinasikkhāpadavaṇṇanā). Even in the Mātikāṭṭhakathā, the meaning should be taken in this way: that determination is given up even by means of withdrawal. In this case, all the commentaries are in agreement and the reason is not contradicted. After that means after the withdrawal. Should assign means one should withdraw an itch-covering cloth and assign it. Having withdrawn a rains cloth on the full moon of Kattika, one should assign it on the first day of the cold season, the meaning is that if it is not so, there is an offense of wrong-doing (dukkaṭa). The remainder means the other seven robes are the remainder. Because there is no limit of time like that which has been stated, they are unlimited.

50. Idāni paccattharaṇādikaṃ cīvaracatukkaṃ sadasādikaṃ vaṭṭati, nāparanti dassetuṃ “paccattharaṇā”tiādimāha. Tattha parikkhāro ca mukhapuñchanañcāti dvando. Parikkhāramukhapuñchanameva coḷakanti kammadhārayo. Dvandasamāsante suyyamānattā pana coḷaka-saddo parikkhāra-saddato ca paraṃ daṭṭhabbo “parikkhāracoḷaka”nti. Taṃ pana sāmaññajotanāya visesepi avaṭṭhānato ṭhapetvā pañca cīvarāni parikkhāracoḷanāmenādhiṭṭhitāni avasesaṃ daṭṭhabbaṃ. Paccattharaṇañca parikkhāramukhapuñchanacoḷakañca paccattharaṇa…pe… coḷakañca nisīdanañcāti etaṃ cīvaracatukkaṃ sadasampi arattampi anādiṇṇakappampi labbhanti sambandho. Sadasanti saha yāhi kāhici dasāhīti sadasaṃ. Sadasake labbhamāne adasampi labbhatevāti sadasampi adasampi pupphadasampīti ettha attho. Pi-saddo vuttāvuttasampiṇḍanattho. Arattanti nīlapītādirajanena arañjitampi. Pi-saddena rañjitanīlapītādikampi anādiṇṇakappampīti. Ādiṇṇo kappo yassa natthīti taṃ anādiṇṇakappampi. Pi-saddena ādiṇṇakappampi.

50. Now, to show that only the fourfold robe group—such as the undercloth—with or without a fringe is permissible, not otherwise, he said “paccattharaṇā” and so forth. Therein, equipment and a face-wiper form a compound. “Parikkhāramukhapuñchana” is itself “coḷaka,” a determinative compound. However, since the word “coḷaka” is heard at the end of the compound, it should be seen as following “parikkhāra,” as “parikkhāracoḷaka.” But due to its general indication, not standing as a specific term, apart from the five robes, what remains determined as “parikkhāracoḷa” should be seen. The undercloth, the equipment-face-wiper cloth, paccattharaṇa…pe… coḷaka, and the sitting cloth—these four robes, whether with a fringe or without, whether undyed or not properly made—are permissible, as connected. “Sadasa” means with any kind of fringe; “sadasaṃ” means having a fringe. When something with a fringe is permissible, even something without a fringe is certainly permissible—thus, with or without a fringe, as in “with a flower fringe.” The particle “pi” combines what was said and unsaid. “Aratta” means undyed with blue, yellow, or other dyes. With “pi,” even dyed with blue, yellow, and so forth, or not properly made, is included. “Anādiṇṇakappampi” means that which has no proper making established. With “pi,” even properly made is included.

50. Now, to show that the four kinds of cloth, beginning with the mat, are suitable with fringes etc., but not others, he says, “mat” and so forth. There, requisites and face-cloth is a dvanda compound. The requisites-face-cloth-cloth itself is a kammadhāraya compound. But because the word “cloth” is heard at the end of the dvanda compound, it should be seen after the word “requisites” as “requisites-cloth.” But leaving that aside, because it is not located in the specification for the sake of indicating the general, five cloths having been determined with the name requisites-cloth, the rest should be understood. The mat and the requisites-face-cloth-cloth, mat…etc…cloth, and rug, these four kinds of cloth, even with fringes, even without color, and even without the application of a ‘kappa’ point, are allowed, this is the connection. With fringe means with whatever fringes there may be. When that with a fringe is allowed, it is certainly allowed without a fringe, meaning here, it is allowed even if fringed, even if unfringed, even if flower-fringed. The word even is for gathering what is stated and unstated. Without color means, even if not colored with blue, yellow, or other dyes. By the word even, even dyed with blue, yellow, etc. and even without the application of a ‘kappa’ point. That which does not have an applied ‘kappa’ point is even without the application of a ‘kappa’ point. By the word ‘even’, even with the application of a ‘kappa’ point.

Nanu ca “na bhikkhave sabbanīlakāni cīvarāni dhāretabbānī”tiādinā (mahāva. 372) sabbanīlakasabbapītakasabbalohitakacīvarāni sāmaññena paṭikkhittānīti kathamidaṃ cīvaracatukkaṃ sadasādikaṃ vaṭṭati, kathañca anādiṇṇakappampi vaṭṭatīti? Vuccate – “tena kho pana samayena aññataro bhikkhu kusacīraṃ nivāsetvā”tiādinā uppannavatthūsu (mahāva. 371) “na bhikkhave kusacīraṃ…pe… titthiyaddhajo dhāretabbo. Yo dhāreyya, āpatti thullaccayassā”tiādinā (mahāva. 371) uppannavatthuvaseneva nivāsanapārupanasaṅkhātadhāraṇassa paṭikkhittattā ca tattheva aṭṭhakathāyañca (mahāva. aṭṭha. 372) “sabbanīlakādīni rajanaṃ dhovitvā puna rajitvā dhāretabbāni, na sakkā ce honti dhovituṃ, paccattharaṇāni vā kātabbāni, dupaṭṭacīvarassa vā majjhe dātabbāni, acchinnadasadīghadasāni dasā chinditvā dhāretabbāni, kañcukaṃ labhitvā phāletvā rajitvā paribhuñjituṃ vaṭṭati, veṭhanepi eseva nayo”ti nivāsanapārupanavaseneva dhāraṇaparibhogānaṃ vuttattā ca dubbaṇṇakaraṇasikkhāpade (pāci. aṭṭha. 368) “yaṃ nivāsetuṃ vā pārupituṃ vā sakkā hoti, tadeva cīvaranti veditabba”nti pañcannaṃyeva kappabinduno anuññātattā ca ticīvarakaṇḍuppaṭicchādivassikasāṭikasaṅkhātāni pañca cīvarāni kāyaparihāriyāneva adasāni asabbanīlakādīni kappiyarajanarajitāni ādiṇṇakappāniyeva honti, na niyamena nivattitāni parāni cattārīti cīvaracatukkameva sadasādikaṃ anādiṇṇakappampi vaṭṭatīti.

But isn’t it the case that, with “Monks, robes that are entirely blue are not to be worn” and so forth (mahāva. 372), robes entirely blue, entirely yellow, or entirely red are generally prohibited? How then is this fourfold robe group permissible with or without a fringe, and how is it permissible even when not properly made? It is said: Because in cases that arose, such as “At that time, a certain monk dressed in a robe of kusa grass” and so forth (mahāva. 371), it is stated, “Monks, a robe of kusa grass… up to… a sectarian banner is not to be worn. Whoever wears it incurs a thullaccaya offense” (mahāva. 371), and since the prohibition of wearing as undergarment or outer robe applies only to cases that arose, and in the aṭṭhakathā there (mahāva. aṭṭha. 372) it is said, “Entirely blue and so forth should be washed of dye and re-dyed before wearing; if they cannot be washed, they should be made into undercloths or placed in the middle of a double robe; those with uncut long fringes should be worn after cutting the fringes; a tunic, once obtained, may be torn, dyed, and used; the same applies to headbands”—since the wearing and use are stated only in terms of undergarments and outer robes, and in the dubbaṇṇakaraṇasikkhāpade (pāci. aṭṭha. 368) it is said, “Only that which can be worn as an undergarment or outer robe should be understood as a robe,” and since only the five robes are permitted with a proper mark, the five robes—namely, the threefold robe, the covering for sores, and the rains robe—are only for bodily use, without fringes, not entirely blue and so forth, dyed with permissible dye, and properly made; thus, the fourfold robe group alone, with or without a fringe and even not properly made, is permissible, not strictly the other four.

But isn’t it that all fully-blue robes, all fully-yellow robes, and all fully-red robes are generally prohibited by the statement, “Monks, you should not wear all-blue robes” and so on (mahāva. 372)? How then is this set of four robes, with or without a border, allowable, and how is even that which has not had a kappa mark applied allowable? It is said: because in such instances as “at that time a certain monk dressed in grass robes” and so forth, arising (uppannavatthū) (mahāva. 371), and because wearing, expressed as dressing and covering, is prohibited only in arising instances, as in “Monks, you should not wear grass robes…[etc]… the banner of sectarians. Whoever should wear them, there is an offense of wrong-doing” and so forth (mahāva. 371), and also because in the commentary (aṭṭhakathā) to that very passage (mahāva. aṭṭha. 372) it is stated “All-blue and others should be worn after dyeing, washing, and dyeing again; if they cannot be washed, they should be made into under-spreads, or put in the middle of a double-layered robe; those with uncut borders, long borders, the borders should be cut and worn; if a jacket is obtained, it is allowable to split it, dye it, and use it; in the case of head-coverings, the same method applies” – because wearing and use are mentioned only in terms of dressing and covering, and also because in the training precept on making robes unsightly (dubbaṇṇakaraṇasikkhāpade) (pāci. aṭṭha. 368) it is stated, “Whatever can be dressed in or covered with, that should be known as a robe,” and only the application of five kappabindu is permitted, therefore, the five robes – namely, the three robes, the itching cloth, and the rains cloth – which are bodily necessities, are without borders, not entirely blue and so forth, dyed with allowable dyes, having the kappa mark properly applied, and are not by rule restricted; these other four are merely a set of four robes which are allowable whether with or without borders, even without having the kappa mark applied.

51. Sesacīvarapañcakaṃ adasaṃyeva rajitaṃyeva ādiṇṇakappaṃva kappatīti yojanā. Rajitanti kappiyarajanena rajitaṃ. Nisīdanassa yathāvuttenatthena sabbattha adasatthaṃ nisedhetuṃ “sadasaṃva nisīdana”nti vuttaṃ. Sati hi sambhave byabhicāre ca visesanaṃ sātthakaṃ hoti.

51. The remaining five robes are permissible only without fringes, dyed only with permissible dye, and only properly made—this is the connection. “Rajita” means dyed with permissible dye. To prohibit the sitting cloth from having a fringe everywhere as stated, it is said, “sadasaṃva nisīdana,” meaning “a sitting cloth only with a fringe.” For when there is possibility and deviation, a qualifier is meaningful.

51. The remaining set of five robes is only allowable if it is borderless, dyed, and has the kappa mark applied; this is the connection. Dyed means dyed with an allowable dye. In order to prohibit, in every case, the meaning of “borderless” as previously stated, for the sitting cloth, it is said “and a sitting cloth with a border”. For when there is a possibility of deviation, then a qualification is meaningful.

52. Idāni anadhiṭṭhite anissaṭṭhe ca kā pavattīti taṃ dassetuṃ “anadhiṭṭhita”ntiādimāha. Tattha anadhiṭṭhitanti ticīvarādivasena anadhiṭṭhitaṃ. Anissaṭṭhanti yassa kassaci dānalakkhaṇena adinnaṃ. Vikappetvā paribhuñjayeti vakkhamānanayena ekabahubhāvaṃ, sannihitāsannihitabhāvañca sallakkhetvā vikappetvā paccuddharitvā paribhuñjeyya. Vakkhamānanayena pana viññāyatīti “paccuddharitvā”ti na vuttaṃ.

52. Now, to show what happens with something neither determined nor relinquished, he said “anadhiṭṭhita” and so forth. Therein, “anadhiṭṭhita” means not determined as part of the threefold robe and so forth. “Anissaṭṭha” means not given to anyone by way of donation. “Vikappetvā paribhuñjaye” means one should use it after reassigning it, considering its singularity or plurality, its presence or absence, as will be stated. But since it is understood as will be stated, “paccuddharitvā” is not said.

52. Now, what is the procedure regarding that which is not determined and not relinquished? To show that, he says “not determined” and so on. There, not determined means not determined as one of the three robes, etc. Not relinquished means not given by way of giving to someone. Having made vikappa, one may use it, means having discerned, in the manner to be stated, the singularity or plurality, and the presence or absence, having made vikappa and then having formally withdrawn (paccuddharitvā), one may use it. But because it is known by the method that will be stated, “having formally withdrawn” is not said.

Idāni “vikappetvā”ti vuttaṃ kīdisaṃ taṃ heṭṭhimantena vikappiyanti āha “hatthā”tiādi. Tattha hattho dīghena yassa taṃ hatthadīghaṃ. Tatoti tasmā hatthato. Upaḍḍho hatthassa dutiyo bhāgo vidatthisaṅkhāto vitthārena yassa taṃ upaḍḍhavitthāraṃ.

Now, to explain what “vikappetvā” means and how it is reassignable below, he said “hatthā” and so forth. Therein, “hatthadīghaṃ” means that which is long by a handspan. “Tato” means from that handspan. “Upaḍḍhavitthāraṃ” means that which is half a handspan, the second part of a handspan, measured as a vitatthi in width.

Now, he says, “by a hand,” etc., to show what kind of vikappa, which was mentioned as “having made vikappa”, it is with the lower implement. Therein, that which is a hand’s length is long by a hand. From that, that is, from that hand’s length. Half a hand, is the second part of the hand, known as a span, is that which, in breadth, is a span and a half in width.

53. Idāni yathāvuttavidhānaṃ tecīvarikasseva vasena, aparo pana aññathā paṭipajjatīti taṃ dassetuṃ “ticīvarassā”tiādimāha . Tattha nāmenādhiṭṭhitāni tīṇi cīvarāni etassāti ticīvaro. Tassa vinayatecīvarikassāti attho, na parikkhāracoḷanāmena adhiṭṭhitacīvarassa. Vinayatecīvarikassa pana udositasikkhāpade vuttaparihāro natthi. Parikkhāracoḷiyoti parikkhāracoḷamassa atthīti ṇikena ya-kāro. Sabbanti sakalaṃ navavidhampi cīvaraṃ. Tathā vatvāti ekabahubhāvaṃ, sannihitāsannihitabhāvañca ñatvā “imaṃ parikkhāracoḷaṃ adhiṭṭhāmī”tiādinā vatvā. Adhiṭṭhatīti adhiṭṭhāti.

53. Now, to show that the method stated applies only to one with the threefold robe, while another acts otherwise, he said “ticīvarassa” and so forth. Therein, “ticīvaro” means one who has three robes determined by name. It refers to one following the Vinaya with the threefold robe, not one with a robe determined as “parikkhāracoḷa.” For one following the Vinaya with the threefold robe, there is no exemption as stated in the udositasikkhāpade. “Parikkhāracoḷiyo” means one who has a “parikkhāracoḷa,” with the affix “ṇika” and “ya.” “Sabba” means all, including all nine kinds of robes. “Tathā vatvā” means having said, “I determine this as a parikkhāracoḷa,” and so forth, knowing its singularity or plurality, its presence or absence. “Adhiṭṭhatī” means he determines.

53. Now, the aforementioned rule applies only to one who keeps three robes; another, however, may act otherwise; to show this, he says “of one with three robes”, and so on. There, he for whom three robes have been determined by name is one with three robes (ticīvaro). That means one who keeps the three robes according to the Vinaya, not one who keeps robes determined with the name of parikkhāracoḷa (accessory cloth). For the one who keeps the three robes according to the Vinaya, there is no allowance stated in the training precept on storing up. With accessory cloths; since the accessory cloth exists for him, with ṇika there is the ya-form. All means every, even the nine kinds of robes. Having said thus, means having known singularity or plurality, presence or absence, and saying “I determine this accessory cloth” etc. He determines means he makes the determination.

54. Adhiṭṭhitacīvaraṃ pana paribhuñjato kathaṃ adhiṭṭhānaṃ vijahatīti taṃ dassento “acchedā”tiādimāha. Tattha acchedo ca vissajjanañca gāho ca vibbhamo cāti dvando. Acchedo nāma corādīhi acchinditvā gahaṇaṃ. Vissajjanaṃ paresaṃ dānaṃ. Gāho vissāsena gahaṇaṃ. Vibbhamo sikkhaṃ appaccakkhāya gihibhāvūpagamanaṃ. Tadāpi tassa aññassa dāne viya cīvarassa nirālayabhāvena pana pariccāgoti. Ṭīkāyaṃ pana bhādiso bhikkhuyevāti adhiṭṭhānaṃ na vijahatīti atthaṃ vikappetvā bhikkhuniyā gihibhāvūpagamanaṃ vuttaṃ, taṃ na gahetabbaṃ, kāraṇaṃ panettha amhākaṃ garūhiyeva sāratthadīpaniyaṃ (sārattha. ṭī. 2.469) “bhikkhuniyā ’hīnāyāvattanenā’ti visesetvā avuttattā bhikkhuniyā hi gihibhāvūpagamane adhiṭṭhānavijahanaṃ visuṃ vattabbaṃ natthi tassā vibbhamaneneva assamaṇībhāvato”ti vuttaṃ. Nanu ca bhikkhuno appaccakkhātasikkhassa gihibhāvūpagamanena adhiṭṭhānavijahanena nirālayabhāvo kāraṇabhāvena vutto, evaṃ sati parivattaliṅgassa natthi nirālayabhāvoti kathamassa adhiṭṭhānaṃ vijahatīti? Saccametaṃ, tathāpi buddhamataññūhi aṭṭhakathācariyehi aṭṭhakathāyaṃ (pārā. aṭṭha. 1.69) “yaṃ panassa bhikkhubhāve adhiṭṭhitaṃ ticīvarañca patto ca, taṃ adhiṭṭhānaṃ vijahati, puna adhiṭṭhātabba”nti vuttattā natthettha dosoti.

54. To show how the determination of a determined robe ceases when used, he said “acchedā” and so forth. Therein, cutting, giving away, grasping, and disrobing form a compound. “Acchedo” means taking by cutting, such as by thieves. “Vissajjanaṃ” means giving to others. “Gāho” means taking with confidence. “Vibbhamo” means entering the lay state without formally abandoning the training. Even then, it is like giving to another, but by the robe’s lack of attachment, it is relinquishment. However, in the ṭīkā, it is suggested that determination does not cease because he remains a monk, implying a nun’s entry into the lay state; this should not be accepted, for the reason given by our revered teachers in the sāratthadīpaniyaṃ (sārattha. ṭī. 2.469): “For a nun, since ‘returning to a lower state’ is not specifically stated, there is no need to separately state the cessation of determination upon entering the lay state, as she becomes a non-ascetic by disrobing alone.” But isn’t it said that a monk’s determination ceases by entering the lay state without abandoning the training due to the lack of attachment as the cause? If so, since one who changes gender has no lack of attachment, how does his determination cease? This is true, yet the commentary teachers who know the Buddha’s intent state in the aṭṭhakathā (pārā. aṭṭha. 1.69), “But the threefold robe and bowl determined in his monkhood cease their determination and must be redetermined,” so there is no fault here.

54. As for how the determination is abandoned while one is using the determined robe, he speaks, beginning with “acchedā” to demonstrate this. Therein, seizure, giving away, taking, and becoming depraved are a compound. Acchedo is the taking by force by thieves and the like. Vissajjanaṃ is giving to others. Gāho is taking through trust. Vibbhamo is reverting to the state of a householder after not having renounced the training. Even then, it is a relinquishment due to the absence of attachment to the robe, like giving it to another. But in the Ṭīkāyaṃ, having distinguished the meaning through alternative possibilities like “Or it is only a Bhikkhu”, it is stated abandoning of the determination; the reversion to the household state of a bhikkhuni is stated, that should not be accepted. The reason here for us is the revered sāratthadīpaniyaṃ (sārattha. ṭī. 2.469), in which it is stated: “Since it is not specifically stated with the qualification ‘by a bhikkhuni reverting to a lower state,’ there is no need to specifically mention the abandonment of determination when a bhikkhuni reverts to the household state, because she becomes a non-recluse merely by her becoming depraved” This was stated. If it is asked, “In the case of a bhikkhu who has not renounced the training, the abandonment of determination through reverting to the household state, resulting in the absence of attachment, is stated as the cause; if this is so, there is no absence of attachment for one who has changed gender, therefore how is his determination abandoned?” It is true. However, because the teachers of the commentaries, who are knowledgeable about the Buddha’s view, it is stated in the aṭṭhakathāyaṃ (pārā. aṭṭha. 1.69), “As for the triple robe and bowl which he determined while he was a bhikkhu, that determination is abandoned; they must be determined again.”, therefore there is no fault there.

Māraṇaliṅgasikkhāti uttarapadalopena upacārena vā liṅgaparivattanaṃ sikkhāpaccakkhānañca “liṅgasikkhā”ti ca vuttaṃ. Iti ete aṭṭha sabbesu navasu cīvaresu adhiṭṭhānassa viyogo vippavāso, tassa kāraṇā hontīti pāṭhaseso. Ticīvarassa pana na kevalaṃ imeyeva aṭṭha, vinividdhachiddañca adhiṭṭhānaviyogakāraṇanti liṅgavacanañca parivattetvā yojetabbaṃ. Tattha abbhantare ekassapi tantuno abhāvena vinividdhaṃ vinivijjhitvā gatachiddaṃkaniṭṭhaṅgulinakhapiṭṭhippamāṇaṃ vinividdhachiddaṃ. Tattha saṅghāṭiyā ca uttarāsaṅgassa ca dīghantato vidatthippamāṇassa, tiriyantato aṭṭhaṅgulappamāṇassa, antaravāsakassa pana dīghantato vidatthippamāṇasseva tiriyantato caturaṅgulappamāṇassa padesassa orato chiddaṃ adhiṭṭhānaṃ bhindati, sūcikammaṃ katvā puna adhiṭṭhātabbaṃ. Sūcikammaṃ karontena ca chinditvā dubbalaṭṭhānāpanayanena chiddaṃ adassetvā kātabbaṃ.

“Māraṇaliṅgasikkhā” means, by elision of the latter word or figuratively, the change of gender and abandonment of training, also called “liṅgasikkhā.” Thus, these eight are causes for the separation of determination in all nine robes, as the remaining text implies. But for the threefold robe, not only these eight but also a “vinividdhachidda” is a cause for the cessation of determination, and this should be connected with a change of wording. Therein, “vinividdhachidda” means a pierced hole, fully pierced by the absence of even one thread internally, the size of the back of the smallest finger’s nail. Therein, for the saṅghāṭi and upper robe, a hole within a space measuring a vitatthi in length and eight finger-widths in breadth from the ends, and for the undergarment, a hole within a space measuring a vitatthi in length and four finger-widths in breadth from the ends, breaks the determination; it must be sewn and redetermined. When sewing, it should be done by cutting and removing weak parts so the hole is not visible.

Change of gender and renunciation of the training, by elision of the final member or by transference, are stated as “liṅgasikkhā” (the training of gender). Thus, these eight are, in all nine robes, the cessation and separation from determination, the remainder of the passage is that they are its causes. But for the triple robe, not only these eight, a pierced hole is also a cause for the cessation of determination. Both the gender and the statement must be adjusted and connected. Therein, due to the absence of even a single thread in the inner side, piercing through having been pierced through, a hole equivalent to the tip of the youngest fingernail, is a vinividdhachiddaṃ (pierced hole). There, a hole in the area less than a span in length and eight fingerbreadths in width in case of an outer or upper robe, while a span in length and four fingerbreadths in width in case of an inner robe, breaks the determination; needlework should be done, and it must be determined again. And when doing needlework, it should be done without showing the hole, by cutting and removing the weakened area.

55. Idāni akappiyāni dassetuṃ “kusā”tiādi vuttaṃ. Tattha kusā ca vākā ca phalakāni ca, tesaṃ cīrāni kusa…pe… cīrāni. Tattha kusena ganthetvā kataṃ kusacīraṃ. Tathā vākena ganthetvā kataṃ vākacīraṃ, tāpasānaṃ vakkalaṃ. Phalakasaṇṭhānāni phalakāni sibbitvā kataṃ phalakacīraṃ. Kesavālajanti kesehi ca vālehi ca jātaṃ vāyitaṃ kambalanti sambandho. Ulūkapakkhājinakkhipeti ulūkānaṃ kosiyasakuṇānaṃ pakkhaṃ pakkhena kataṃ nivāsanañca ajinakkhipaṃ salomaṃ sakhuraṃ ajinamigānaṃ cammañca dhārayato thullaccayanti sambandho.

55. Now, to show what is improper, “kusā” and so forth is said. Therein, kusa grass, bark, and planks, and robes made from them—kusa…pe… cīrāni. Therein, “kusacīra” is made by weaving kusa grass. Likewise, “vākacīra” is made by weaving bark, the bark robe of ascetics. “Phalakacīra” is made by sewing planks shaped accordingly. “Kesavālaja” means a blanket woven from hair and animal hair. “Ulūkapakkhājinakkhipe” means wearing feathers of owls or kosiya birds as an undergarment, or animal hides with hair or rough skin from deer and so forth, incurs a thullaccaya offense, as connected.

55. Now, to show the unsuitable things, “kusā” etc. is stated. Therein, kusa grass, bark, and boards, and their strips are kusa…pe… cīrāni. There, a robe made by weaving with kusa grass is a kusa-robe. Likewise, a robe made by weaving with bark, is a bark-robe, bark-cloth of ascetics. A robe made by sewing together pieces shaped like boards is a board-robe. Kesavālajanti a blanket woven and produced from hair and fur is the connection. Ulūkapakkhājinakkhipeti, connection is: a garment made from the feathers of owls, of kosiya birds, and a garment made with fur and hoofs of goats and deer, the wearing incurs a grave offense.

56. Kadalerakakkadussesūti kadaliyo ca erako ca akko ca, tesaṃ dussāni vatthāni, tesu ceva makacivākehi kate potthake cāpi dukkaṭaṃ. Nimittatthe cetaṃ bhummaṃ. Kadalidussādisaddena taṃdhāraṇamadhippetaṃ, tasmā taṃdhāraṇanimittaṃ dukkaṭaṃ hotīti attho. Evaṃ sabbattha. “Nīlako cā”tiādinā dvando. Sabbā nīlaka…pe… kaṇhakāti kammadhārayo. Nīlādivaṇṇayogena vatthaṃ nīlādi. Nīlakaṃ umāpupphavaṇṇaṃ. Mañjeṭṭhaṃ mañjeṭṭhikavaṇṇaṃ. Pītaṃ kaṇikārapupphavaṇṇaṃ. Lohitaṃ jayasumanapupphavaṇṇaṃ. Kaṇhakaṃ addāriṭṭhakavaṇṇaṃ. Sabba-saddo panettha paccekaṃ yojetabbo.

56. “Kadalerakakkadussesu” means plantains, eraka grass, and akkha plants, and cloths made from them; in these, and in a “potthaka” made by spiders, there is a dukkaṭa offense. This neuter form is used in the sense of a cause. The term “kadalidussa” and so forth implies wearing them, so the dukkaṭa offense arises from wearing them, as meant. The same applies everywhere. “Nīlako ca” and so forth form a compound. “Sabbā nīlaka…pe… kaṇhaka” is a determinative compound. A cloth with blue and other colors is “nīlādi.” “Nīlakaṃ” is the color of the umā flower. “Mañjeṭṭhaṃ” is the color of mañjeṭṭhika. “Pītaṃ” is the color of the kaṇikāra flower. “Lohitaṃ” is the color of the jayasumanā flower. “Kaṇhakaṃ” is the color of a burnt potsherd. The word “sabba” should be applied to each individually.

56. Kadalerakakkadussesūti means concerning fabrics made of banana fiber, eraka grass, and arka plant, these fabrics and cloths made of monkey hair, as well as in a book, there is an offense of wrong-doing (dukkata). Here, the word in the locative case has the meaning of denoting cause. The expression “kadalidussādi” implies the wearing of it, therefore, there is a dukkata offense for the cause of its wearing. The same meaning in every instance. Beginning with the word “nīlako ca” there is a dvanda compound. All of nīlaka…up to… kaṇhaka are karmadhāraya compounds. The fabric is dark blue etc., due to connection with blue and other colors. Nīlakaṃ means the color of the umā flower. Mañjeṭṭhaṃ means the color of madder. Pītaṃ means the color of the kaṇikāra flower. Lohitaṃ means the color of the jayasumana flower. Kaṇhakaṃ means the color of ripe addāriṭṭhaka fruit. Here, the word “sabba” (all) should be connected with each individually.

57. Mahā…pe… ratteti mahāraṅgo ca mahānāmaraṅgo ca, tehi ratte. Etthāpi puna suyyamānaṃ sabbasaddamanuvattiyaṃ, “sabbamahāraṅgaratte”tiādinā attho veditabbo. Iminā ca asabbanīlakādi kappiyarajanarajitaṃ paribhuñjantassa natthi dosoti dīpeti. Tattha mahāraṅgo satapadipiṭṭhivaṇṇo. Mahānāmaraṅgo sambhinnavaṇṇo, so pana paṇḍupalāsavaṇṇo hoti, padumavaṇṇotipi vadanti. Tirīṭaketi taṃ nāmaka rukkhatace. Acchinnadīghadasaketi sabbaso acchinnattā acchinnā ca majjhe chinnattā dīghā ca sā dasā ca vatthakoṭi yassāti aññapadatthasamāso. Phalapupphadaseti aññamaññaṃ saṃsibbitvā katā phalasadisā dasā “phalā”ti vuccanti, ketakādi pupphasadisāni “pupphānī”ti ca, phalā ca pupphā ca dasā yassa, phalasadise dase, pupphasadise dase cāti attho. Veṭhaneti sīsaveṭhane. Tathāti iminā sabbanīlakādīsu dukkaṭaṃ atidisati. Sabbanti kusacīrādikaṃ sakalaṃ. Acchinnaṃ cīvaraṃ yassa so labhatīti sambandho.

57. “Mahā…pe… ratte” means mahāraṅga and mahānāmaraṅga dyes, dyed with them. Here too, the word “sabba” is carried over, to be understood as “sabbamahāraṅgaratte” and so forth. This indicates that one who uses something not entirely blue and so forth, dyed with permissible dye, incurs no fault. Therein, “mahāraṅga” is the color of a centipede’s back. “Mahānāmaraṅga” is a mixed color, said to be the color of paṇḍu leaves or lotus. “Tirīṭake” means the bark of that named tree. “Acchinnadīghadasake” means a cloth with an uncut fringe—uncut overall and long due to cutting in the middle—an associative compound. “Phalapupphadase” means fringes sewn together resembling fruit, called “phalā,” or resembling ketaka flowers and so forth, called “pupphāni”; a cloth with fruit-like and flower-like fringes, as meant. “Veṭhane” means a headband. “Tathā” indicates a dukkaṭa offense in entirely blue and so forth. “Sabba” means all, including kusa robes and so forth. One who obtains an uncut robe is connected thus.

57. Mahā…pe… ratteti means dyed with mahāraṅga and mahānāma dye. Here too, connecting the frequently heard word “sabba”, the meaning should be understood as “all dyed with mahāraṅga,” and so on. And by this, he points out that there is no fault in using what is dyed with permissible dyes, not including all the nīlaka, etc. Here, mahāraṅga is the color of the back of a centipede. Mahānāma dye is of a mixed color, and it is the color of a faded leaf; some say it is the color of a lotus. Tirīṭaketi means the bark of a tree by that name. Acchinnadīghadasaketi is a compound relating to the adjunct, because of its not being cut at all, also it is uncut and due to having been cut in the middle, the long edge is the fringe and border of the cloth. Phalapupphadaseti fringes made by intertwining to resemble fruit are called “fruits,” and those resembling ketaka and other flowers are called “flowers,” – both fruits and flowers having fringes – meaning fringes resembling fruits, and fringes resembling flowers. Veṭhaneti means in a head-covering. Tathāti with this, he extends the dukkata offense to all nīlakā and others. Sabbanti all, such as grass-cloth and the like. It is connected with the meaning that one who has an uncut robe may receive it.

4. Rajananiddesavaṇṇanā

4. Exposition of Dyeing

4. Explanation of the Section on Dyes

58. Mūlañca khandho ca taco ca pattañca phalañca pupphañca, tesaṃ pabhedoti chaṭṭhītappuriso. Atha vā pabheda-saddassa kammasādhanatte tāniyeva pabhedoti kammadhārayo, tato. Rajanti etehīti rajanāni, mūlādīni. “Anujānāmi, bhikkhave, cha rajanāni mūlarajana”ntiādinā (mahāva. 344) bhagavatā anuññātattā vuttaṃ “rajanā chappakārāni, anuññātāni satthunā”ti.

58. Root, stem, bark, leaf, fruit, and flower—their varieties; a possessive compound in the sixth case. Or, with “pabheda” implying an action, it is a determinative compound meaning those very varieties, hence. “Rajanāni” means dyes, as they dye with these—roots and so forth. Because the Blessed One permitted them with “I allow, monks, six kinds of dyes, root dye” and so forth (mahāva. 344), it is said, “rajanā chappakārāni, anuññātāni satthunā,” meaning “six kinds of dyes, permitted by the Teacher.”

58. Root, trunk, bark, leaf, fruit, and flower, their differentiation is a chaṭṭhītappurisa compound. Or else, because the word pabheda has a meaning of being what is acted upon, they themselves are pabheda as kammadhāraya, therefore. Those by which things are dyed are rajanāni, roots and the rest. Because it was permitted by the Blessed One with the words, “Monks, I allow six dyes, root dye” and so on (Mahāva. 344), it is said, “Six types of dyes are permitted by the Teacher.”

59. Mūleti mūlarajane haliddiṃ vivajjiya sabbaṃ labbhanti sambandho. Evaṃ sabbattha. Mañjeṭṭhi ca tuṅgahārako cāti dvando. Alli-saddena nīli-saddena ca tesaṃ gacchajātīnaṃ pattāni gahitāni upacārena, tathā lodda-saddena kaṇḍula-saddena ca taco, kusumbha-saddena kiṃ suka-saddena ca pupphāni. Teneva ca tāni napuṃsakāni. Tuṅgahārako nāma eko kaṇṭakarukkho, tassa haritālavaṇṇaṃ khandharajanaṃ hoti. Allipattena ekavāraṃ gihiparibhuttaṃ rajituṃ vaṭṭati. Phalarajane sabbampi vaṭṭati.

59. “Mūle” means in root dye, all are permissible except turmeric, as connected. The same applies everywhere. Mañjeṭṭhi and tuṅgahāraka form a compound. By “alli” and “nīli,” the leaves of those shrub species are included figuratively; likewise, by “lodda” and “kaṇḍula,” the bark; by “kusumbha” and “kiṃ suka,” the flowers. Hence, they are neuter. “Tuṅgahārako” is a certain thorny tree; its stem dye is the color of yellow orpiment. With alli leaves, dyeing once after lay use is permissible. In fruit dye, all are permissible.

59. Mūleti in root dye, excluding turmeric, everything is permitted, this is the connection. The same way everywhere. Mañjeṭṭhi and tuṅgahārako is a dvanda compound. By the word alli and the word nīli, the leaves of those kinds of creepers are taken figuratively; similarly by the word lodda and the word kaṇḍula, the barks, and by the word kusumbha and the word kiṃsuka, the flowers. And therefore, they are neuter. Tuṅgahārako is the name of a thorny tree; its trunk-dye is the color of yellow orpiment. With the alli leaf, it is permissible to dye what has been used once by a householder. In fruit dye, everything is permissible.

5. Pattaniddesavaṇṇanā

5. Exposition of the Bowl

5. Explanation of the Section on Bowls

60. Ayopatto nāma ayasā kāḷalohena nibbatto patto. Jātiyā ukkaṭṭhādīnaṃ sāmaññavasena. Pamāṇatoti paricchedato. Tayo pattāti pāṭhaseso.

60. “Ayopatto” means a bowl made of iron, dark metal. “Jātiyā” means by kind, such as superior and so forth, generally. “Pamāṇato” means by measure. Three bowls, as the remaining text implies.

60. Ayopatto is a bowl made of iron, of black metal. Jātiyā means by general classification, the best and the others. Pamāṇatoti means in terms of measurement. The phrase that completes the sentence is, “Three bowls.”

61. “Magadhesū”ti vattabbe magadheti vacanavipallāsena vā “paccāsā satī”tiādīsu viya su-saddalopena vā vuttaṃ. Nāḷidvayataṇḍulasādhitanti ettha magadhāpekkhopi nāḷi-saddo dvaya-saddena samāso hoti gammakattāti nāḷiyā dvayaṃ nāḷidvayaṃ. Tattha magadhanāḷi nāma aḍḍhaterasapalā hoti. Ettha ca aḍḍhaterasapalāni māsānanti vadanti. Nāḷidvayena pamitā taṇḍulā sukoṭṭitaparisuddhā anupahatapurāṇasālitaṇḍulā nāḷidvayataṇḍulā, tehi sādhitaṃ pacitanti attho. Odananti sammā sampāditaṃ avassāvitodanaṃ. Sūpanti odanassa catutthabhāgappamāṇaṃ nātighanaṃ nātitanukaṃ hatthahāriyaṃ sabbasambhārasaṅkhataṃ muggasupaṃ. Byañjanañca tadūpiyanti tassa odanassa upiyaṃ anurūpaṃ yāva carimālopappahonakaṃ macchamaṃsādibyañjanañca ukkaṭṭho gaṇhātīti sambandho.

61. The phrase “Magadhesū”ti should be said as magadhe, either due to a reversal of expression or due to the elision of the sound su, as seen in phrases like “paccāsā satī”ti and so forth. In nāḷidvayataṇḍulasādhita, even though nāḷi refers to the Magadha measure, it forms a compound with dvaya (two), implying a dual agency, thus nāḷiyā dvayaṃ becomes nāḷidvayaṃ—two nāḷi measures. Here, a magadhanāḷi is said to be thirteen and a half palas. It is also said that these thirteen and a half palas equal a māsa. Measured by two nāḷi, the rice grains—taṇḍulā—are well-ground, pure, unspoiled, old sāli rice, known as nāḷidvayataṇḍulā. The meaning is that these are prepared, that is, cooked. Odana refers to cooked rice that is properly prepared and not watery. Sūpa refers to a mung bean soup that is one-fourth the quantity of the odana, neither too thick nor too thin, suitable to be taken by hand, and seasoned with all ingredients. Byañjanañca tadūpiya means accompaniments (byañjana) suitable for that odana, sufficient up to the last mouthful, including fish, meat, and so forth, and the best quality is to be taken—this is the connection.

61. Instead of saying “Magadhesu,” it is stated as “Magadhe,” which is either due to a variation in wording, or by the elision of the syllable ‘su’, as seen in phrases like “paccāsā satī.” “Nāḷidvayataṇḍulasādhita” – here, even though the word “nāḷi” refers to Magadha, it is compounded with the word “dvaya” [two] because of the agency of the act [gammakatta], therefore, two of the measure “nāḷi” is “nāḷidvaya”. In that context, a Magadhan “nāḷi” amounts to thirteen and a half “palas”. And here, they say that these thirteen and a half “palas” are “māsas”. Rice measured by two “nāḷis”, well-threshed, cleaned, and undamaged, consisting of old “sāli” rice, is “nāḷidvayataṇḍula;” cooked with that means ‘prepared’. “Odana” means properly prepared rice that has not been drained of its water. “Sūpa” means a soup of mung beans, not too thick nor too thin, in the proportion of one-fourth of the rice, easily taken by hand, and combined with all the ingredients. “Byañjanañca tadūpiya” – and a side dish suitable for that rice, up to what is sufficient for the last mouthful, including fish, meat, and other dishes, are accepted in their best forms – this should be connected.

62. Tassāti yathāvuttaodanādino. Upaḍḍhoti upaḍḍhaṃ nāḷikodanādi assa atthīti upaḍḍho. Eva-kārena atirekaṃ nivatteti. Tatoti yathāvuttanāḷikodanādito. Ukkaṭṭhato ukkaṭṭho ca omakomako ca apattoti yojanā. Omakato omako omakomako. Iminā puna pattadvayadassanena pamāṇato tayopi pattā vibhāgato nava hontīti dīpeti. Tattha yasmiṃ magadhanāḷidvayataṇḍulodanādikaṃ sabbampi vaḍḍhanapakkhe ṭhitaṃ pakkhittaṃ sace pattassa mukhavaṭṭiyā heṭṭhimarājisamaṃ tiṭṭhati, suttena vā hīrena vā chindantassa suttassa vā hīrassa vā heṭṭhimantaṃ phusati, ayaṃ ukkaṭṭho nāma patto. Sace taṃ rājiṃ atikkamma thūpīkataṃ tiṭṭhati, ayaṃ ukkaṭṭhomako nāma patto. Sace taṃ rājiṃ na sampāpuṇāti antogatameva, ayaṃ ukkaṭṭhukkaṭṭho nāma patto. “Ekaṃ nāḷikodanādi sabbampi pakkhittaṃ vuttanayeneva heṭṭhimarājisamaṃ tiṭṭhati, ayaṃ majjhimo nāma patto”tiādinā majjhimamajjhimomakamajjhimukkaṭṭhā ca “yattha upaḍḍhanāḷikodanādi sabbampi pakkhittaṃ heṭṭhimarājisamaṃ tiṭṭhati , ayaṃ omako nāma patto”tiādinā omakaomakomakaomakukkaṭṭhā ca pattā ukkaṭṭhe vuttanayeneva veditabbā. Tesu dve apattā bhājanaparibhogena paribhuñjitabbā, nādhiṭṭhānūpagā, na vikappanūpagā.

62. Tassā refers to the aforementioned odana and so forth. Upaḍḍho means half, as in having half of the nāḷi measure of odana and so forth. The word eva excludes anything extra. Tato refers to the aforementioned nāḷi measure of odana and so forth. The construction is: from the best (ukkaṭṭha), there is the best and the lesser (omaka), and from the lesser, the lesser (omakomako), and these do not constitute an offense. By again indicating two bowls, it shows that in terms of measure, three bowls divided become nine, illuminating this point. Among them, if all the magadhanāḷidvayataṇḍulodanādi (rice cooked from two nāḷi measures and so forth) is placed on the increasing side and stands level with the lower edge of the bowl’s rim, or if cutting with a thread or cord touches the lower end of the thread or cord, this bowl is called ukkaṭṭho. If it exceeds that edge and stands heaped up, it is called ukkaṭṭhomako. If it does not reach that edge and remains within, it is called ukkaṭṭhukkaṭṭho. “If all of one nāḷi measure of odana and so forth is placed and stands level with the lower edge as described, this is called a majjhimo (middle) bowl,” and so forth—thus, majjhimamajjhimomakamajjhimukkaṭṭhā (middle, lesser-middle, middle-best) and “where half a nāḷi measure of odana and so forth is placed and stands level with the lower edge, this is called an omako (lesser) bowl,” and so forth—thus, omakaomakomakaomakukkaṭṭhā (lesser, lesser-lesser, lesser-best) bowls are to be understood in the same way as described for ukkaṭṭha. Among these, two bowls are not offenses and should be used as eating vessels, not suitable for determination (adhiṭṭhāna) or assignment (vikappana).

62. Tassāti, of that aforementioned rice and so on. Upaḍḍhoti – upaḍḍhaṃ, half a “nāḷika” of rice, etc., is available to him, so he is called upaḍḍho. The word “Eva” excludes any excess. Tatoti from the stated “nāḷika” of rice, etc. There is an arrangement where, from the highest grade, those of the best and lowest are not proper – this is the connection. From the lowest, the lowest is omakomako. Again, by showing these two kinds of bowls, it indicates that by measure, there are three types of bowls, and by division, nine. Among them, in the case where all, including two Magadhan “nāḷis” of rice and other ingredients, are put in during the increase stage, if it reaches the line below the rim of the bowl, or if, when cutting with a thread or a blade, it touches the lower edge of the thread or the blade, this is called the ukkaṭṭho [superior] bowl. If it exceeds that line and becomes heaped up, this is called the ukkaṭṭhomako [superior-inferior] bowl. If it does not reach that line, but remains inside, this is called the ukkaṭṭhukkaṭṭho [superior-superior] bowl. “When one ‘nāḷika’ of rice, etc., is all added, and in the same manner mentioned before, reaches the bottom line, this is known as the medium (majjhima) bowl,” and so on, majjhimamajjhimaomakamajjhimukkaṭṭhā [medium-medium, inferior-medium, and superior-medium] and “where half a”nāḷika” of rice, etc., when all added, reaches the bottom line, this is the omaka (inferior) bowl,” and so on, omakaomakomakaomakukkaṭṭhā [inferior-inferior, inferior-inferior-inferior, and inferior-superior], bowls, are to be understood in the same way as described for the superior ones. Among these, two are unsuitable for use as food containers; they are not suitable for determination or for allocation.

63. Kappo sako atirekapatto dasāhaparamaṃ dhāreyyāti yojanā. Tattha kappoti kappiyo. Sakoti attano santako. Kappiyattā pana attasantakattā ca sattannampi adhiṭṭhānavikappanūpagatā veditabbā. Tattha ayopatto pañcahi pākehi, mattikāpatto dvīhi pākehi pakko adhiṭṭhānūpago ca vikappanūpago ca, tathā ubhopi kākaṇikamattassāpi mūlassa anavasesetvā dinne, sabbaso attasantakatte viññāte ca adhiṭṭhānavikappanūpagāti daṭṭhabbaṃ. Atirekapattoti anadhiṭṭhitāvikappitatāya atirekapatto. Adhiṭṭhānapaccuddhārā panettha cīvare vuttāva. Vikappentena pana pattānaṃ ekabahubhāvaṃ, sannihitāsannihitabhāvañca ñatvā “imaṃ patta”nti vā “ime patte”ti vā “etaṃ patta”nti vā “ete patte”ti vā vatvā “tuyhaṃ vikappemī”ti vattabbaṃ. Sammukhādibhedo panettha cīvare vakkhamānanayena veditabbo. Dasāhaparamanti dasa ahāni paramo paricchedo assāti dahāhaparamo, kālo, taṃ. Accantasaṃyoge upayogavacanaṃ. Dhāreyyoti paribhogavasena dhāretabbo. Tasmiṃkāle atināmite patto nissaggiyo hotīti yojanā. Atināmiteti atikkāmite nissaggiyo hoti, ekādase aruṇuggamane saṅghassa vā gaṇassa vā puggalassa vā padabhājanīye (pārā. 602) vuttanayena patto nissajjitabbo hoti, tathā sati pācittiyāpatti cassa hotīti adhippāyo.

63. The construction is: a permissible (kappo) personal (sako) extra bowl may be kept for a maximum of ten days. Here, kappo means permissible. Sako means belonging to oneself. Due to being permissible and personally owned, even seven [bowls] are to be understood as suitable for determination and assignment. Among these, an iron bowl cooked with five firings and a clay bowl cooked with two firings are suitable for determination and assignment. Likewise, both, when given entirely without leaving even a small amount worth a crow’s coin, and when fully recognized as personally owned, are to be seen as suitable for determination and assignment. Atirekapatto means an extra bowl due to not being determined or assigned. The revocation of determination here is as described for robes. When assigning, one should know whether the bowls are singular or plural, present or absent, and say, “This bowl” or “These bowls” or “That bowl” or “Those bowls,” followed by “I assign to you.” The distinction of presence and so forth is to be understood as will be explained for robes. Dasāhaparama means having a maximum limit of ten days, a duration. The dative case is used in an absolute sense. Dhāreyyo means it should be kept for use. The construction is: if that time is exceeded, the bowl becomes subject to forfeiture (nissaggiyo). Atināmite means exceeded; it becomes nissaggiyo, and at the dawn of the eleventh day, the bowl must be forfeited to the Sangha, a group, or an individual as described in the padabhājanīye (pārā. 602). In such a case, the intention is that it incurs a pācittiya offense.

63. One can keep a proper, extra bowl for a maximum of ten days – this is the connection. Here, kappoti means suitable. Sakoti means one’s own. Because of their suitability and being one’s own, they are known to be among the seven that are suitable for determination and allocation. Among them, an iron bowl, cooked by five firings, and an earthenware bowl, cooked by two firings, are suitable for determination and for allocation. Similarly, when both are given without keeping even a “kākaṇika” amount of their value, and when they are known to be entirely one’s own, they should be regarded as suitable for determination and allocation. Atirekapattoti an extra bowl because it has not been determined or allocated. The revocation of determination here is the same as mentioned for robes. However, when allocating, knowing the singularity or plurality of the bowls, and the presence or absence of accumulation, one should say either “this bowl” or “these bowls,” or “that bowl” or “those bowls,” and then “I allocate [this/these] to you.” The distinctions of facing, etc., are to be understood here in the same way as will be mentioned for robes. Dasāhaparamanti ten days is the limit; hence, dasāhaparamo means that period. The accusative case is used in the sense of continuous association. Dhāreyyoti, should be kept for use. When that time is exceeded, the bowl becomes subject to forfeiture – this is the connection. Atināmiteti when exceeded, it becomes nissaggiyo, on the rising of the eleventh dawn, the bowl must be forfeited to the Sangha, a group, or an individual, as described in the padabhājanīye (pārā. 602), and in that case, there is also an offense of Pācittiya, this is the intention.

64. “Acchedā”tiādi cīvare vuttanayattā uttānameva. Ayaṃ pana viseso – maraṇuddhaṭāti uddharaṇaṃ uddhaḷaṃ, paccuddhāro. Maraṇañca uddhaṭañca maraṇuddhaṭā, tasmā. Chiddenāti yena kaṅgusitthaṃ nikkhamati ceva pavisati ca, tena mukhavaṭṭito heṭṭhā dvaṅgulachiddena. Pattādhiṭṭhānamujjhatīti patto adhiṭṭhānaṃ ujjhati vissajjati.

64. “Acchedā” and so forth are as explained for robes, so they are clear. The distinction here is: maraṇuddhaṭā means removal due to death, a taking away, a revocation. Chiddenā refers to a hole two finger-widths below the rim through which a needle could pass in and out. Pattādhiṭṭhānamujjhatī means the bowl’s determination is abandoned or relinquished.

64. “Acchedā” and so forth, are clear since it is the method stated for robes. But this is the distinction – maraṇuddhaṭāti, taking away uddharaṇaṃ is uddhaḷaṃ, nullification. Death maraṇa and being taken away uddhaṭa, and maraṇuddhaṭā, therefore. Chiddenāti, by that through which the grain stalk both exits and enters, by a two-finger-breadth hole below the rim of the mouth. Pattādhiṭṭhānamujjhatīti, the bowl abandons ujjhati, gives up its determination adhiṭṭhāna.

65. Idāni “patta”ntiādinā aññathā pariharaṇe dukkaṭaṃ dasseti. Tattha sodakaṃ pattaṃ na paṭisāmeyyāti yojanā. Na paṭisāmeyyāti guttaṭṭhāne na nikkhipeyya, “sodakaṃ pattaṃ uṇhe na ca otape”tiādinā ca yojanīyaṃ. Na ca otapeti neva īsakaṃ tāpeyya. Na nidaheti nirudakaṃ katvāpi bhusaṃ na nidaheyya, vodakaṃ katvā īsakaṃ tāpeyyātipi byatirekattho. Bhūmyā na ṭhapeti kharāya bhūmiyā na ṭhapeyya. Yattha pana vaṇṇo na dussati, evarūpāya mattikāya paribhaṇḍakatāya bhūmiyā vā tathārūpāya eva vālikāya vā nikkujjitvā ukkujjitvā ṭhapetuṃ vaṭṭati. No ca laggayeti bhittikhilādīsu na olambeyya.

65. Now, “patta” and so forth show that using it otherwise incurs a dukkata offense. The construction is: one should not store a bowl with water. Na paṭisāmeyyā means one should not place it in a protected place. It should also be constructed as: “A bowl with water should not [be placed] in heat or sunlight,” and so forth. Na ca otape means it should not even slightly be heated. Na nidahe means it should not be thoroughly dried even after removing water, though it may be slightly heated after making it clean—this is also the meaning by exclusion. Bhūmyā na ṭhape means it should not be placed on hard ground. However, where the color is not spoiled—on ground prepared with such clay or similarly with such sand—it is allowable to place it after turning it upside down and right side up. No ca laggaye means it should not be hung on wall pegs or similar.

65. Now, with “patta” and so forth, it shows a minor offense dukkaṭa in handling it otherwise. There, the connection is that one should not put away a bowl with water. Na paṭisāmeyyāti, one should not place it in a secure location; and with “one should not heat a bowl containing water in the sun”, and so forth, should be connected. Na ca otapeti, one should not warm it even slightly. Na nidaheti, one should not heat it intensely after making it waterless, the contrary meaning is that even after making it wet, one should slightly heat it. Bhūmyā na ṭhapeti, one should not place it on rough ground. Where, however, the color is not spoiled, on such ground treated with clay or on similar sand, it is permissible to place it upside down or upright. No ca laggayeti, one should not hang it on a wall, peg, and so on.

66. “Miḍḍhante vā”tiādinā vatvā pattaṃ ṭhapetuṃ na ca kappatīti yojetabbaṃ. Miḍḍhanteti āḷindakamiḍḍhikādīnaṃ miḍḍhīnaṃ ante. Sace pana parivattetvā tattheva patiṭṭhāti, evarūpāya vitthiṇṇāya miḍḍhiyā ṭhapetuṃ vaṭṭati. Paribhaṇḍante vāti bāhirapasse katāya tanukāya miḍḍhikāya ante vā. Ettha vā-saddo samuccaye, so ca paccekaṃ yojetabbo. Aṅke pana aṃsabaddhakena aṃsakūṭe laggetvā ṭhapetuñca vaṭṭati. Chattepi bhaṇḍakena saddhiṃ bandhitvā vā aṭṭaṃ katvā vā ṭhapetuṃ vaṭṭati. Mañcepi aññena saddhiṃ bandhitvā ṭhapetuṃ, aṭaniyaṃ bandhitvā olambetuṃ vaṭṭati.

66. After saying “miḍḍhante vā” and so forth, the construction is: it is not permissible to place the bowl [there]. Miḍḍhante means at the edge of platforms like porches or sheds. However, if it stays in place when turned over, it is allowable to place it on such a wide platform. Paribhaṇḍante vā means at the edge of a thin platform made on the outer side. Here, the word vā indicates conjunction and should be applied individually. It is also allowable to place it on the shoulder, attached to the shoulder ridge with a strap, or on an umbrella, tied with goods or fixed with a stand, or on a bed, tied with something else or hung with a strap.

66. It should be connected saying with “On a ledge” and so on, that it is not proper to place the bowl. Miḍḍhanteti, at the ends of ledges such as porch ledges and so on. But if it remains steady after turning, it is permissible to place it on such a broad ledge. Paribhaṇḍante vāti, or on the edge of a thin ledge made on the outer side. Here, the word vā is conjunctive, and it should be connected with each. On the lap, however, it is permissible to place it with a shoulder strap attached to the shoulder. On an umbrella too, it is permissible to place it, either tied with a strap or making it like a stand. On a bed too, it is permissible to place it tied with something else, or to hang it tied to the bed frame.

67. Pattena ucchiṭṭhodakañca calakaṭṭhikañca na nīhareyyāti sambandho. Ucchiṭṭhodakanti mukhavikkhālanodakaṃ. Calakāni ca cabbetvā apaviddhāmisāni aṭṭhikāni macchamaṃsaaṭṭhikāni ca calakaṭṭhikaṃ. Pattaṃ paṭiggahaṃ katvā hatthaṃ dhovitumpi hatthadhotādi udakampi patte ākiritvā nīharitumpi anucchiṭṭhaṃ suddhapattaṃ ucchiṭṭhahatthena gaṇhitumpi na vaṭṭati. Macchamaṃsaphalāphalādīni khādanto yaṃ tattha aṭṭhiṃ vā calakaṃ vā chaḍḍetukāmo hoti, taṃ patte ṭhapetuṃ na labhati. Mukhato nīhaṭaṃ pana yaṃ kiñci puna akhāditukāmo patte ṭhapetuṃ na labhati. Siṅgiverādīni ḍaṃsitvā puna ṭhapetuṃ labhati. Pattahatthoti patto hatthe yassāti viggaho. “Pattahattho, kavāṭa”nti ca upalakkhaṇametaṃ. Yattha katthaci sarīrāvayave pana pattasmiṃ sati yena kenaci sarīrāvayavena kavāṭaṃ paṇāmetuṃ, ghaṭikaṃ vā ukkhipituṃ, sūciṃ vā kuñcikāya avāpurituṃ na labhati. Aṃsakūṭe pana pattaṃ laggetvā yathāsukhaṃ avāpurituṃ labhati.

67. The connection is: one should not remove leftover water (ucchiṭṭhodaka) or scraps with bones (calakaṭṭhika) with the bowl. Ucchiṭṭhodaka means water used for rinsing the mouth. Calakaṭṭhika refers to scraps chewed and discarded, bones of fish or meat. It is not allowable to use the bowl as a receptacle to wash hands, pour water for washing hands into it, take a clean bowl with a soiled hand, or place fish, meat, fruits, or other items in it to discard bones or scraps while eating. Whatever is taken from the mouth and not intended to be eaten again cannot be placed in the bowl. However, ginger and similar items can be bitten and placed back. Pattahattho is analyzed as one whose hand holds a bowl. “Pattahattho, kavāṭa” and so forth are indicative. While holding a bowl, one cannot use any part of the body to open a door, lift a latch, or unlock with a key. However, with the bowl attached to the shoulder ridge, one can open it freely as desired.

67. The connection is, one should not carry out leftover water and bits of food with the bowl. Ucchiṭṭhodakanti, water used for rinsing the mouth. And bits, scraps of food, bones, the bones of fish and meat are calakaṭṭhika. It is not permissible, having taken the bowl, to wash one’s hands or pour water used for washing hands and so forth, into the bowl, nor having carried out the un-leftover things, to hold a clean bowl with a hand that has leftover in. While eating fish, meat, fruits, and so on, if one wishes to discard a bone or a bit, one should not place it in the bowl. One should not put anything that has come out of the mouth back into the bowl to be eaten again. It is permissible to place ginger and so forth, after biting them. Pattahatthoti, the bowl in the hand of one, so analyzed. “The bowl in hand, door” is also an exemplification. But when the bowl is on any part of the body, one should not use any part of the body to shut a door, or lift a bolt, or unlock with a key, or a needle. However, placing the bowl on the shoulder, it is permissible to unlock as one pleases.

68. Bhūmiyā bhūmisambandhī ādhārako, tasmiṃ dantavallivettādīhi kate valayādhārake ca ekadārunā kate dāruādhārake ca bahūhi daṇḍehi kate daṇḍādhārake ca yattha ṭhapito patto yathā parivattitvā na paripatati, tathā suṭṭhu sajjite tasmiṃ pattassupari pattoti evarūpe duve patte ṭhapeyyāti padatthayojanā. Bhamakoṭisadiso pana dāruādhārako tīhi daṇḍakehi baddho daṇḍādhārako ca ekassapi pattassa anokāso, tattha ṭhapetvāpi hatthena gahetvā nisīditabbaṃ. Bhūmiyanti kaṭasārakādinā atthatāya bhūmiyā pana nikkujjitvā vā paṭikujjitvā vā ekaṃ pattaṃ ṭhapeyyāti yojanā.

68. On the ground or something connected to the ground as a support, in a circular stand made of tooth-stick bamboo or similar, or in a wooden stand (dāruādhāraka) made from a single piece of wood, or in a stand made of multiple rods (daṇḍādhāraka), where the bowl, when placed, does not fall over when turned, in such a well-prepared place, the construction is: one may place two bowls one atop the other. However, a wooden stand like a spinning top’s edge or a rod stand tied with three rods offers no space even for one bowl; if placed there, it must be held by hand while sitting. Bhūmiyaṃ means on ground spread with a mat or similar; the construction is: one may place one bowl upside down or right side up.

68. On the ground, a support related to the ground, made of creeper canes, reeds, and so on, in a round support, and in a dāruādhārake made of a single piece of wood, and in a daṇḍādhārake made of many sticks, where the placed bowl does not fall over when turned, being well-arranged in that way, two bowls may be placed with one bowl above the other pattassupari pattoti, this is the connection of the word meanings. But a wooden stand resembling a rotating pestle, and a stand made of three sticks tied together, they provide no space for even one bowl, even after placing it there, one should sit holding it with one’s hand. Bhūmiyanti, on ground covered with matting, and so on, placing one bowl down, or up, should be connected.

69. Idāni akappiyapatte dasseti “dārū”tiādinā. Tattha suvaṇṇameva sovaṇṇaṃ. Dāru ca rūpiyañca sovaṇṇañca maṇi ca veḷuriyañca dāru…pe… veḷuriyāni, tehi nibbattā dāru…pe… mayā . Dīgho pana “veḷuriyāmayā”ti gāthābandhasukhatthaṃ kato. Evamuparipi tādisaṃ viññeyyaṃ. Tattha indanīlādi maṇi nāma. Kaṃso ca kāco ca tipu ca sīsañca phalikā ca tambaloho cāti dvando, tehi jātā kaṃsa…pe… jā. Tattha kaṃsa-saddena vaṭṭalohopi saṅgahito. Setaṃ tipu, kaṇhaṃ sīsaṃ.

69. Now, impermissible bowls are indicated with “dārū” and so forth. Here, pure gold is sovaṇṇa. Wood, silver, gold, jewels, and beryl—dāru…pe…veḷuriyāni—made from these are dāru…pe…mayā. The long form veḷuriyāmayā is for the ease of verse composition, and this should be understood similarly elsewhere. Here, maṇi refers to sapphire and similar gems. Bronze, glass, tin, lead, crystal, and copper form a compound—made from these are kaṃsa…pe…jā. The term kaṃsa includes bell-metal. White is tipu, black is sīsaṃ.

69. Now, he shows the unsuitable bowls, beginning with “wooden”. Here, sovaṇṇa is indeed just gold. Wooden, and silver, and golden, and jewel, and beryl – wooden…up to…made of beryl, are created from these, wooden…up to…made of. But the long form, “veḷuriyāmayā” (made of beryl), is made for the ease of verse composition. Similarly, in the above cases, it should be understood. Here, maṇi (jewel) refers to sapphire and other gems. Bronze, glass, tin, lead, crystal, and copper alloy – a compound, those produced from these are bronze…up to…made of. Herein, with the word bronze, even alloyed metal is included. White is tin, black is lead.

70. Chavasīsamayoti chavassa matamanussassa sīsaṃ sīsakapālaṃ, tena nibbatto chavasīsamayo. Ghaṭi ca tumbañca, tesaṃ kaṭāho, tehi jātāti ghaṭitumbakaṭāhajā. Tattha ghaṭīti ghaṭoyeva. Tumbaṃ alābu. Iti ime sabbe pattā akappiyā vuttā, dukkaṭavatthukā ca vuttāti yojanā. Tattha rūpiyādīsu catūsu sace gihī bhattaggesu suvaṇṇataṭṭakādīsu byañjanaṃ katvā upanāmenti, āmasituṃ na vaṭṭati. Kaṃsakācaphalikajāni pana taṭṭakādīni bhājanāni puggalikaparibhogeneva na vaṭṭanti, saṅghikaparibhogena vā gihivikaṭāni vā vaṭṭanti. Ghaṭitumbakaṭāhajā pana labhitvā pariharituṃ na vaṭṭanti, tāvakālikaṃ paribhuñjituṃ vaṭṭanti.

70. Chavasīsamayo means made from the skull (sīsakapāla) of a dead human (chava), produced from that. Pots and gourds, and their vessels—made from these are ghaṭitumbakaṭāhajā. Here, ghaṭī is simply a pot. Tumbaṃ is a gourd. Thus, all these bowls are stated as impermissible and are bases for a dukkata offense—this is the construction. Among silver and the four [materials], if laypeople offer dishes in golden trays and so forth at a meal, it is not allowable to touch them. Bowls made of bronze, glass, or crystal—trays and similar vessels—are not allowable for personal use, but they are allowable for Sangha use or as lay-prepared items. Pots and gourd vessels, once obtained, are not allowable to keep but may be used temporarily.

70. Made of a skull means made from the skull, the skull-bowl of a dead person, a corpse. A pot, a gourd, and their fragments, produced from them are produced from pots, gourds, and their fragments. Here, pot means simply a pot. Gourd is a bottle gourd. Thus, all these bowls are said to be unsuitable, and also are stated as causing a dukkaṭa offense – this is the connection. Among these, silver and so on – the four – if lay people, at a meal offering in dining halls, offer cooked food in golden plates and so on, it is not permissible to touch them. But plates and other vessels made of bronze, glass and crystal are not permissible for individual use, however, gifted to the Sangha, or those transformed by lay people, are permissible. Those produced from pots, gourds, and their fragments cannot be taken for continual use. It is permissible to use those temporarily.

6. Thālakaniddesavaṇṇanā

6. Commentary on the Section on Plates

6. The Explanation of the Plate Section

71-2. Dāru …pe… veḷuriyāmayā akappiyā, phalikākācakaṃsajā thālakā gihisantakā saṅghikā ca kappiyā, tumbaghaṭijā tāvakālikā kappiyāti sambandho. Kappanti parikappanti avirodhibhāvenevāti kappā, tathā kappiyā. Na kappā akappā. Saṅghassa ime saṅghikā. Tāva-saddo avadhimhi. Tāva bhojanāvadhibhūto kālo etāsanti tāvakālikā , bhuñjitvā chaḍḍetabbā, na pariharitabbāti adhippāyo.

71-2. Made of wood … up to beryl—dāru…pe…veḷuriyāmayā—are impermissible. Plates made of crystal, glass, or bronze—phalikākācakaṃsajā thālakā—belonging to laypeople or the Sangha are permissible. Those made of gourds or pots—tumbaghaṭijā—are permissible temporarily—this is the connection. They are prepared and permissible without contradiction—thus kappā, hence permissible (kappiyā). Those not permissible are akappā. These belong to the Sangha—saṅghikā. The word tāva indicates a limit. The duration limited to mealtime is theirs—tāvakālikā—to be used and discarded, not kept—this is the intention.

71-2. Wooden…up to…made of beryl are unsuitable; plates made of crystal, glass, and bronze, belonging to lay people, or to Saṅgha are allowable; made of gourd and pot are allowable temporarily – this is the connection. Kappanti means they are fashioned and judged, they are without contradiction, therefore kappiyā (allowable). Not suitable is unsuitable. Belonging to the Saṅgha are belonging to Saṅgha. The word ‘tāva’ indicates a limit. Time limited by ‘tāva’ (up to), the time for eating, tāvakālikā (temporary) means what should be discarded after eating, that means should not be kept for continual use – this is the meaning.

7. Pavāraṇāniddesavaṇṇanā

7. Commentary on the Section on Invitation

7. The Explanation of the Refusal Section

73. Yena iriyāpathena upalakkhito pañcannaṃ bhojanānaṃ yaṃ kiñci bhojanaṃ bhuñjamāno ayaṃ bhikkhu kappiyānaṃ pañcannaṃ bhojanānaṃ hatthapāsopanītānaṃ pavārito, tato iriyāpathato aññena iriyāpathena anatirittakaṃ yāvakālikaṃ bhuñjeyya ce, imassa pācitti hotīti padatthayojanā. Bhuñjanatthāya paṭiggahaṇe pana dukkaṭaṃ. Tattha iriyāya kāyikakiriyāya patho pavattanūpāyo iriyāpatho, ṭhānagamananisajjanasayanāni. Pavāreti paṭikkhipatīti pavārito, atha vā pavāraṇaṃ paṭikkhipanaṃ pavāritaṃ, tamassa atthīti pavārito, katappavāraṇo katappaṭikkhepoti attho, atha vā parivesakena vārīyatīti pavārito paṭikkhepito. Anatirittakanti yaṃ pavāretvā āsanā vuṭṭhahantassa “alametaṃ sabba”nti evaṃ atirittakaraṇādīhi sattahi vinayakammākārehi kappiyaṃ kataṃ, tañca “ajja vā yadā vā icchati, tadā khādissatī”ti āhaṭaṃ, gilānātirittañca atirittaṃ adhikanti vuccati, tato aññaṃ anatirittakaṃ anadhikanti attho. Kusalaṃ cittaṃ pātetīti pācitti, tasmā itthiyaṃ timhi ta-kārassa ca-kāre, dvitte ca pācitti. Yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ āhāratthāya paṭiggaṇhato āpatti dukkaṭassa, ajjhohāre ajjhohāre āpatti dukkaṭassa.

73. A monk eating, characterized by a posture (iriyāpatha), any of the five foods, who is invited (pavārito) with permissible five foods brought within arm’s reach, if he eats a timely (yāvakālika) amount not exceeding that with another posture different from that posture, incurs a pācitti offense—this is the syntactic connection. Taking it for eating, however, incurs a dukkata offense. Here, iriyāpatho means the mode of bodily action—standing, walking, sitting, lying. Pavārito means he refuses, or pavāraṇa is refusal, pavārita is having that, meaning one who has refused or been refused, or he is pavārito—refused—by the server. Anatirittaka means not exceeding; what is made permissible by seven disciplinary acts, such as rising from the seat after invitation saying “Enough, all this,” and brought with “He will eat today or whenever he wishes,” and extra for the sick is called exceeding (atiritta), while other than that is anatirittaka—not exceeding. Pācitti means causing the fall of a wholesome mind; thus, in the feminine form with ti and ca for ta, it is pācitti. Taking timely, seven-day, or lifelong food incurs a dukkata offense, with a dukkata offense for each swallowing.

73. Whichever posture a bhikkhu is characterized by, partaking any of the five types of food, while eating this, he has refused the offered suitable five types of food brought within the hand’s reach, after that posture, with another posture, if he should eat what is not leftover (yāvakālika food), for this, there is a pācittiya offense – this is the word-for-word explanation. But for accepting to eat, there is a dukkaṭa. Here, posture is the means of action of the body by the way of act (iriyāpatho), standing, walking, sitting, and lying down. He refuses, he rejects, thus he is one who has refused, or else, refusal, rejection is pavāritaṃ, he has it, therefore he is one who has refused, meaning one who has made a refusal, one who has made a rejection, or else, he is rejected by the server, therefore he is one who has refused, one who has been rejected. What is not leftover means what has been made allowable by the seven procedures of Vinaya acts – including making it extra, saying, “This is enough, all of it,” when one has refused and is getting up from the seat. And that has been brought with the thought, “He will eat it today or whenever he wishes.” And what is in addition to the leftover of a sick person is called atiritta (extra/surplus), different from that is anatirittaka, meaning not extra. He lets go a wholesome thought, therefore pācitti, Therefore, in the feminine, the third ta changes to ca, and in duplication, it is pācitti. For accepting yāmakālika (permitted during a certain watch of the night), sattāhakālika (permitted for seven days), yāvajīvika (permitted for a lifetime) food for eating, there is an offence of dukkaṭa; for each swallow, there is an offence of dukkaṭa.

74. Idāni yāya pavāritā, sā pañcaṅgasampannāyeva pavāraṇā nāma hotīti dassetuṃ “asana”ntiādimāha. Tattha asananti bhuñjamānassa bhuñjanaṃ. Iminā yaṃ vippakataṃ bhojanaṃ, taṃ dasseti. Bhojanañcevāti pavāraṇappahonakaṃ bhojanañceva hotīti. Abhihāroti dāyakassa kāyena pavāraṇappahonakassa abhiharaṇaṃ, na vācāya. Samīpatāti aḍḍhateyyahatthappamāṇasaṅkhātā samīpatā ca. Ettha pana sace bhikkhu nisinno hoti, āsanassa pacchimantato paṭṭhāya, sace ṭhito, paṇhiantato paṭṭhāya, sace nipanno, yena passena nipanno, tassa pārimantato paṭṭhāya dāyakassa ṭhitassa vā nisinnassa vā nipannassa vā ṭhapetvā pasāritahatthaṃ yaṃ āsannataraṃ aṅgaṃ, tassa orimantena paricchinditvā aḍḍhateyyahatthapāso veditabbo. Kāyavācāpaṭikkhepoti tassa abhihaṭabhojanassa aṅgulicalanādikāyavikārena vā “ala”ntiādinā vacīvikārena vā paṭikkhipanaṃ. Iti imehi pañcahaṅgehi pavāraṇā pakārayuttavāraṇā pañcaaṅgāti sambandho. Pañca aṅgāni yassā sā pañcaaṅgā.

74. Now, to show that the invitation (pavārita) is only complete with five factors, he says “asana” and so forth. Here, asana means the eating of one who is eating. This indicates incomplete food. Bhojanañcevā means it is only food sufficient for invitation. Abhihāro means the donor’s physical bringing of food sufficient for invitation, not by speech. Samīpatā means proximity, measured as two and a half arm-lengths. Here, if the monk is seated, from the rear edge of the seat; if standing, from the heel; if lying, from the edge of the side he lies on—starting from there to the nearest limb of the donor, standing, sitting, or lying, excluding an outstretched hand—the span of two and a half arm-lengths is to be understood. Kāyavācāpaṭikkhepo means refusal of that brought food by bodily gesture like finger movement or by verbal expression like “Enough.” Thus, with these five factors, invitation is a refusal with proper method—pañcaaṅgā—this is the connection. Having five factors is pañcaaṅgā.

74. Now, to show that the invitation (pavāraṇā), by which one is invited, is indeed called an invitation (pavāraṇā) only when complete with five factors, he says, “āsana” and so on. Here, “āsana” (eating) means the eating of one who is eating. By this, he indicates the food that is being consumed. “Bhojanañceva” means it is also food that is sufficient for an invitation (pavāraṇā). “Abhihāro” means the offering by the donor with the body of that which is sufficient for the invitation (pavāraṇā), not with speech. “Samīpatā” (proximity) means proximity reckoned as two and a half cubits. Here, if the monk is seated, it should be reckoned from the back edge of the seat; if he is standing, from the heel; if he is lying down, the donor, whether standing, sitting, or lying down, from the outer edge, excluding the most immediate part of the body, save for the outstretched hand. and grasping the measurement of two-and-half cubit limit from the outer edge of whichever part of the body is closer. “Kāyavācāpaṭikkhepo” means the rejection of the offered food, either by a bodily action like moving the fingers or by a verbal action like saying “enough.” Thus, the invitation (pavāraṇā), with these five factors, is a proper prevention with five factors. “Pañcaaṅgā” means having five factors.

75. Idāni etesu odanādipañcavidhaṃ bhojanaṃ dassetvā tāni ca puna vibhajitvā dassetuṃ “odano”tiādi āraddhaṃ. Tattha sālīti rattasāliādikā sabbāpi sālijāti. Vīhīti sabbāpi vīhināmikā vīhijāti. Kaṅgūti setarattakāḷabhedā sabbāpi kaṅgujāti. Kudrūso nāma kāḷakodravo. Varako nāma setavaṇṇo kodravo. Yavagodhumesu pana bhedo natthi. Evaṃ yathāvuttānaṃ sānulomānaṃ sattannaṃ dhaññānaṃ bhojjayāgu cāti sambandho. Bhojjayāgu cāti uṇhaṃ vā sītalaṃ vā bhuñjantānaṃ bhojanakāle gahitaṭṭhāne odhi paññāyati, sā bhojjayāgu. Ca-saddena odano cāti sambandho , odano nāmāti attho. Sace pana bhatte udakakañjikakhīrādīni ākiritvā “yāguṃ gaṇhathā”ti denti, kiñcāpi tanukā hoti, pavāraṇaṃ janeti. Sace pana udakādīsu pakkhipitvā pacitvā denti, yāgusaṅgahameva gacchati. Sace pana tanukāyapi yāguyā sāsapamattampi macchamaṃsakhaṇḍaṃ vā nhāru vā pakkhittaṃ hoti, pavāraṇaṃ janeti.

75. Now, to show the five types of food like odana and further classify them, he begins with “odano” and so forth. Here, sālī means all types of sāli rice, red or otherwise. Vīhī means all types named vīhi. Kaṅgū means all types of kaṅgu, white, red, or black. Kudrūso is black kodrava. Varako is white kodrava. There is no distinction in barley (yava) or wheat (godhuma). Thus, the connection is: the coarse gruel (bhojjayāgu) of the seven grains mentioned that conform to them. Bhojjayāgu cā means that, whether hot or cold, taken at mealtime where a limit is evident, it is bhojjayāgu. The word ca connects to odano, meaning cooked rice. If water, sour gruel, milk, or similar is poured onto cooked rice and offered as “Take gruel,” even if thin, it constitutes invitation. If cooked with water and so forth, it falls under gruel. If even a mustard seed-sized piece of fish or meat or a sinew is added to thin gruel, it constitutes invitation.

75. Now, having shown the five kinds of food such as cooked rice and so on, and further classifying them, the text beginning with “odano” is commenced. There, “sālī” means all types of sāli rice, such as red sāli and so forth. “Vīhī” means all types of grain called vīhi. “Kaṅgū” means all types of millet, whether white, red, or black. “Kudrūso” is the name for black kodrava. “Varako” is the name for white kodrava. But there is no distinction among barley and wheat. Thus, of the seven kinds of grains mentioned with their adjuncts, it is to be understood as the gruel to be eaten. “Bhojjayāgu cā” When drunk, whether hot or cold, it becomes odhi at the place in eating, that is known as rice-gruel to be eaten. With the word “ca,” it is the connection of cooked rice and gruel, meaning cooked rice. But if they add water, gruel-water, milk, and other things to the cooked rice and offer it, saying, “Take the gruel,” even though it is thin, it generates an invitation (to take more, i.e., pavāraṇā). But if they cook it by adding it to water and so forth, it is considered gruel. But if even a mustard seed-sized piece of fish, meat, or sinew is added to the thin gruel, it generates an invitation (pavāraṇā).

76. Sāmākāditiṇaṃ kudrūsake saṅgahaṃ gataṃ, varakacorako varake saṅgahaṃ gato, nīvāro ceva sāliyaṃ saṅgahaṃ gatoti yojanā. Sāmākāditiṇanti sāmāko ādi yassa, tameva tiṇaṃ tiṇadhaññanti samāso.

76. Sāmāka and grass grains are included in kudrūsaka, varaka and wild rice in varaka, and nīvāra in sāli—this is the construction. Sāmākāditiṇa means grass grains (tiṇa) with sāmāka as the first, a compound meaning grassy grains.

76. Sāmāka and other grasses are included in kudrūsaka. Varaka and coraka are included in varaka. Wild rice is included in sāli. The compound sāmākāditiṇa means the grass which sāmāka is the first, this very grass is called grain grass (tiṇadhañña).

77. Bhaṭṭhadhaññamayoti kharapākabhajjitehi sattavidhehi dhaññehi koṭṭetvā kato, antamaso cuṇṇampi kuṇḍakampi sattu nāmāti attho. Samapākabhajjitānaṃ pana ātapasukkhānaṃ vā taṇḍulānaṃ sattu vā kuṇḍakāni eva vā na pavārenti. Yavena sambhavo uppatti assāti yavasambhavo, kummāso kummāso nāma. Muggādīhi kato pana pavāraṇaṃ na janeti. Kappiyo cāti kappiyoyeva maṃso “maṃso”ti vuttoti yojanā. Cāti avadhāraṇe. Akappiyo pana paṭikkhipitabbova. Paṭikkhittopi na pavāreti. Udake sambhavo yassa so maccho nāma. Dvīsu panetesu sace yāguṃ pivantassa yāgusitthamattesupi macchakhaṇḍesu vā maṃsakhaṇḍesu vā ekaṃ khāditaṃ ekaṃ hatthe vā patte vā hoti, so ce aññaṃ paṭikkhipati, pavāreti. Dvepi khāditāni honti, mukhe sāsapamattampi avasiṭṭhaṃ natthi, sacepi aññaṃ paṭikkhipati, na pavāreti.

77. Bhaṭṭhadhaññamayo means made from the seven types of grains roasted over a hard fire and ground, even down to flour or lumps called sattu. However, sattu or lumps from grains roasted evenly or sun-dried do not constitute invitation. That which originates from barley is yavasambhavo, kummāso—called kummāsa. That made from mung beans and so forth does not constitute invitation. Kappiyo cā means only permissible meat is called “meat”—this is the construction. Ca* is for emphasis. Impermissible meat must be refused. Even if refused, it does not constitute invitation. That which originates in water is called fish (maccha). In these two, if while drinking gruel even a piece of fish or meat remains in the gruel-soaked portion, or one is eaten and one is in hand or bowl, and he refuses another, he is invited. If both are eaten and not even a mustard seed-sized amount remains in the mouth, even if he refuses another, it does not constitute invitation.

77. “Bhaṭṭhadhaññamayo” means made by grinding the seven kinds of grain that have been harshly parched and roasted. That is named sattu, even down to the powder and the husks. But sattu or the husks of grains that have been evenly roasted and sun-dried, or of rice, do not cause an invitation (pavāraṇā). “yavasambhavo, kummāso” means that whose origin is from barley. But one made from kidney beans (muggādīhi) and so on does not generate an invitation (pavāraṇā). “Kappiyo cā” means permissible meat is referred to simply as “meat.” The word “cā” is used for emphasis. But what is not permissible is to be rejected. Even if rejected, it does not effect an invitation (pavāraṇā). That whose origin is in water is called fish. Between these two, if one who is drinking gruel has eaten one piece of fish or meat the size of a gruel-drop, and one piece is in his hand or bowl, if he refuses another, it effects an invitation (pavāraṇā). If both have been eaten, and even a mustard seed-sized piece does not remain in the mouth, even if he refuses another, it does not effect an invitation (pavāraṇā).

78. Idāni “kīdisaṃ bhuñjanto kinti vatvā upanītaṃ kiṃ nāma nisedhento pavāreti nāmā”ti codanaṃ manasi nidhāyāha “bhuñjanto”tiādi . Tattha kappaṃ vā akappaṃ vā pañcasu bhojanesu yaṃ kiñci bhojanaṃ bhuñjanto bhikkhu tannāmena tesaṃ pavāraṇājanakabhojanānaṃ nāmena vā “ima”nti sāmaññena vā vatvā abhihaṭaṃ hatthapāsopanītaṃ kappaṃ kappiyaṃ yathāvuttabhojanaṃ nisedhayaṃ nisedhayanto pavāreyyāti padatthasambandho. Ayamettha adhippāyo – yena ce akappiyamaṃsañca kuladūsanavejjakammauttarimanussadhammārocanasāditarūpiyādīhi nibbattaṃ akappiyabhojanañca tathā aññañca kappiyaṃ vā akappiyaṃ vā ekasitthamattampi ajjhohaṭaṃ hoti, so sace pattamukhahatthesu yattha katthaci bhojane sati sāpekkhova aññaṃ hatthapāse ṭhitena “odanaṃ gaṇhathā”tiādinā pavāraṇappahonakasseva nāmena vā “ima”nti sāmaññavaseneva vā kāyeneva abhihaṭaṃ vuttalakkhaṇaṃ kappiyameva bhojanaṃ kevalaṃ vā missaṃ vā kāyena vā vācāya vā paṭikkhipati pavāretīti. “Ākira ākira, koṭṭetvā koṭṭetvā pūrehī”ti pana vattuṃ vaṭṭati.

78. Now, considering the question, “What kind of eating monk, saying what about what is offered, refusing what, is called invited (pavāreti)?” he says “bhuñjanto” and so forth. Here, a monk eating any of the five foods, permissible (kappaṃ) or not, who, by that name—by the name of those foods that cause invitation—or “this” generically (sāmaññena), refusing the permissible food as described, brought within arm’s reach, is invited (pavāreyya)—this is the syntactic connection. The intention here is: if even a spoonful of impermissible food—like meat from improper sources or food obtained through wrong livelihood—or permissible or impermissible food is swallowed, and while some food remains anywhere—in bowl, mouth, or hand—with expectation, another brought within arm’s reach by someone saying “Take rice” or similar, named as sufficient for invitation or generically as “this,” is refused by body or speech, whether pure or mixed, he is invited. However, saying “Pour more, fill it up by pounding” is allowable.

78. Now, having in mind the question, “While eating what kind of food, saying what, and refusing what which has been offered, is one considered to have refused formally?”, he says, “While eating,” and so forth. Here, the connection of the words is as follows: a bhikkhu while eating any food of the five kinds of food, whether allowable or unallowable, saying its name, or the name of those foods that cause formal refusal, or saying “this” in general, if he refuses an allowable food as described above, brought near within reach of the hands, he is considered to have refused formally. The meaning here is this – if one has swallowed even a single morsel of unallowable meat, or unallowable food procured by wrong livelihood such as deceiving the families, performing medical treatment, announcing super-human qualities and getting it through accepting of monetary gifts, or any other allowable or unallowable, if he with food anywhere at the bowl, mouth and the hand, still having desire, refuses food, whether unmixed or mixed that has the mentioned characteristics, brought near by hand with the name of foods, those which are sufficient for refusal such as saying “Take some curry” or generally saying “this”, by either deed or speech, then he is one who refuses formally (pavāreti). One may say: “Pour, pour, divide and divide, and fill it.”

79-80. Idāni ye pavāraṇaṃ na janenti, te dassetuṃ “lājā”tiādimāha. Tattha lājā…pe… phalādīni pavāraṇaṃ na janentīti sambandho. Lājāti sāliādīhi katā lājā. Taṃsattubhattānīti tehi lājehi katā sattu ceva bhattāni ca. Gorasoti gunnaṃ raso khīrādi. Suddhakhajjakoti macchamaṃsehi asammissatāya suddhakhajjako. Sattuyo piṇḍetvā kato apakko sattuguḷo pana sattumodakasaṅkhāto pavāreti. Taṇḍulāti samapākabhajjitānaṃ sāliādīnaṃ taṇḍulā, bhajjitataṇḍulā eva vā. Bhaṭṭhapiṭṭhanti suddhaṃ yaṃ kiñci bhajjitaṃ piṭṭhaṃ. Puthukāti sāliādīnaṃ puthukā. Puthukā hi tantiāgamayuttiyā visumpi gayhati, ekatopi, tasmā vuttāvasesānaṃ puthukāveḷuādīnaṃ bhattanti ca sambandho. Veḷūti tesaṃ taṇḍulā vuccanti. Puthukā ca veḷu ca, te ādayo yesanti samāso. Ca-saddo panettha sabbatthāpi yojetabbo. Ādi-saddena kandamūlaphalānipi gayhanti. Vuttāvasesānanti vuttehi sattavidhehi dhaññehi avasesānaṃ. Rasayāgūti rasehi pakkamaṃsādīhi sammissā yāgu. Rasopi tādisova. Suddhayāgūti maṃsādīhi amissā suddhayāgu. Phalādīnīti ādi-saddena kandādīnampi gahaṇaṃ. Api cāti nipāto, nipātasamudāyo vā samuccaye, so paccekaṃ yojetabbo.

79-80. Now, to show what does not constitute invitation, he says “lājā” and so forth. Here, popped grains (lājā) … up to fruits (phalādīni) do not constitute invitation—this is the connection. Lājā means popped grains made from sāli and so forth. Taṃsattubhattānī means sattu and cooked food made from those popped grains. Goraso means cow products like milk. Suddhakhajjako means pure snacks not mixed with fish or meat. However, an uncooked lump of sattu kneaded into a ball, called sattumodaka, does constitute invitation. Taṇḍulā means rice grains of sāli and so forth roasted evenly, or roasted grains alone. Bhaṭṭhapiṭṭha means any pure roasted flour. Puthukā means parched grains of sāli and so forth. Puthukā is taken separately or collectively by tradition, hence the connection: parched grains (puthukā) and bamboo seeds (veḷu) and so forth of the remaining mentioned [grains]. Veḷū means their grains. Puthukā and veḷu are the first of these—a compound. The word ca applies everywhere here. Ādi includes roots, bulbs, and fruits. Vuttāvasesāna means of the remaining beyond the seven grains mentioned. Rasayāgū means gruel mixed with juices of cooked meat and so forth. The juice is of that kind too. Suddhayāgū means pure gruel unmixed with meat and so forth. Phalādīnī—the word ādi includes roots and so forth. Api cā is a particle or a compound particle for conjunction, to be applied individually.

79-80. Now, to show those things that do not cause a formal refusal, he says, “Parched grains,” and so forth. Here, the connection is that parched grains…etc… fruits, and so forth, do not cause formal refusal. Parched grains are parched grains made from rice and the like. Foods made with those means gruel and cooked rice made with those parched grains. Milk-products are the products of cows, such as milk and so forth. Pure edibles are pure edibles because they are unmixed with fish or meat. But solid gruel, unheated gruel made by consolidating gruel, is considered to initiate formal refusal called gruel cake (sattumodaka). Grains are the grains of rice and other grains that are roasted for an equal cooking time, or just roasted grains. Roasted flour is any kind of pure roasted flour. Flattened grains are the flattened grains of rice, and so forth. Because puthuka is also taken separately from the tradition (tantiāgamayuttiyā) and together, therefore the connection is for those leftover from mentioned, puthukā, veḷu (bamboo seeds) and so on, with ‘cooked food’. Bamboo-seeds are the grains from these. The compound ‘puthukā ca veḷu ca’ means those and others that begin with them. The word “and” here should be connected to all of them everywhere. With the word “etc.”, roots, bulbs and fruits are also included. Those leftover from mentioned are those which are remaining from the mentioned seven types of grains. Savory gruel is a gruel mixed with things like cooked meat in the broth. Savory things (raso) are like that also. Pure gruel is pure gruel unmixed with meat and the like. For fruits, and so forth, the word “etc.” includes the taking of roots and the like as well. And further, the indeclinable particle or rather the group of indeclinable particle, is in the sense of accumulation; it should be connected to each item.

81. Idāni yasmā sattahi vinayakammākārehi yaṃ atirittaṃ akataṃ, tattha pācittiyaṃ vuttaṃ, byatirekato atirittakate natthi, tasmā atirittaṃ karontena evaṃ kātabbanti dassento “pavāritenā”tiādimāha. Tattha pavāritena vuṭṭhāya atirittaṃ na kātabbaṃ, bhojanaṃ abhuttena ca atirittaṃ na kātabbanti sambandho. Bhojananti pavāraṇappahonakabhojanaṃ. Abhuttenāti ekasitthamattampi abhuttāvinā. Yena yaṃvā pure katanti ettha ca eva-saddo dīghaṃ katvā niddiṭṭho, so ca ajjhāhaṭena taṃ-saddena sambandhīyati, tasmā yena bhikkhunā yaṃ bhojanaṃ pure pubbe atirittaṃ kataṃ, teneva tameva atirittaṃ na kātabbanti yojetvā attho veditabbo. Tasmā kappiyaṃ kāretvā bhuñjantassa aññaṃ āmisaṃ ākiranti, taṃ so puna kātuṃ na labhati, tasmiṃ bhojane kariyamāne paṭhamakatena saddhiṃ kataṃ hotīti. Aññasmiṃ pana tena vā aññena vā kātuṃ vaṭṭati.

81. Now, since a pācittiya offense is stated for what is not made extra (atiritta) by the seven disciplinary acts, and by exclusion there is no offense when made extra, he says “pavāritenā” and so forth to show how to make it extra. Here, one who is invited (pavāritena), having risen, should not make it extra, nor should one who has not eaten (abhuttena) the food make it extra—this is the connection. Bhojana means food sufficient for invitation. Abhuttenā means one who has not eaten even a spoonful. Yena yaṃvā pure kata—here, the word eva is lengthened and specified, connected with taṃ, so the construction is: the monk by whom food was previously made extra should not make that same food extra again—this is to be understood. Thus, if one has it made permissible and eats, and another offering is poured, he cannot make it extra again; when that food is being prepared, it is done with what was first made. However, it is allowable to have it done by another or in another case.

81. Now, since a transgression of Pacittiya is mentioned regarding what has been done atireka, exceeding what should be done among the seven types of Vinaya actions, and there is none by doing the opposite in the case of what has been done atireka, exceeding what should be done, therefore, showing that one who is doing atireka, exceeding what should be done, should do it in this way, he says “by one who has been formally offered food,” and so forth. Here, the connection is that one who has finished eating by rising should not perform atireka, nor one who has not eaten the food. Food means the food which is sufficient for formal refusal. By one who has not eaten means one who has not eaten even a single morsel. Here, in by whom whatever has been previously made, the word “eva” is lengthened, and it connects with the implied word taṃ (‘that’); therefore, the meaning should be understood by connecting: whatever food was previously made atireka, exceeding what should be done, by whichever bhikkhu, only that should not be made atireka, exceeding what should be done, by him. Therefore, when one is having allowable food made and is eating, if other food is poured, he cannot do that again; because when that food is being made, it is as if it was done together with the first one made. But in the case of another food, it is permissible to do it, either by him or by another.

82. “Kappiya”ntiādīni “karonto”ti etassa kammapadāni. Kappiyañceva gahitañceva uccāritañceva hatthapāsagañceva yāvakālikaṃ atirittaṃ karonto “alametaṃ sabba”nti evaṃ bhāsatūti yojanā. Tatthayaṃ phalaṃ vā kandamūlādi vā pañcahi samaṇakappehi kappiyaṃ kataṃ, yañca kappiyamaṃsaṃ vā kappiyabhojanaṃ vā, etaṃ kappiyaṃ nāma. Gahitanti bhikkhunā paṭiggahitaṃ. Uccāritanti kappiyaṃ kāretuṃ āgatena bhikkhunā īsakampi ukkhittaṃ vā apanāmitaṃ vā, taṃ pana atirittakārakena “alametaṃ sabba”nti vuttena kātabbaṃ. Hatthapāsaganti kappiyaṃ kāretuṃ āgatena hatthapāsaṃ gataṃ. Atirittaṃ karontoti īdisaṃ catubbidhākārasampannaṃ bhojanaṃ atirittaṃ karonto pavāretvā āsanā avuṭṭhito vā appavāretvāpi sabbathā bhutto vāti evaṃ duvidhavinayakammākārasampanno bhikkhu. Alametaṃ sabbanti evaṃ bhāsatūti alametaṃ sabbaṃ iti evaṃ bhāsatu. Evaṃ sattavidhaṃ vinayakammākāraṃ sampādento vacībhedaṃ katvā sakimpi evaṃ vadeyyāti attho.

82. “Kappiya” and so forth are the object-words of “karonto.” The construction is: While preparing what is kappiya (lawful), gahita (taken), uccārita (uttered), hatthapāsaga (within reach), yāvakālika (temporary), and atiritta (leftover), let him say, “Alametaṃ sabbaṃ” (“This is enough, all of it”). Herein, this—whether fruit or root or the like—made kappiya by the five monastic methods, and what is kappiya meat or kappiya food, is called kappiya. Gahita means taken by a bhikkhu. Uccārita means even slightly raised or lowered by a bhikkhu who has come to make it kappiya, but it must be done by one who prepares the atiritta, saying, “Alametaṃ sabbaṃ.” Hatthapāsaga means gone within reach of one who has come to make it kappiya. Atirittaṃ karonto means a bhikkhu—who, while preparing food endowed with these fourfold aspects, makes it atiritta, having invited others while still seated or having eaten fully without inviting—is thus endowed with the twofold Vinaya procedure. Alametaṃ sabbanti evaṃ bhāsatu: Let him say, “Alametaṃ sabbaṃ” (“This is enough, all of it”). The meaning is that, fulfilling the sevenfold Vinaya procedure, he may make a verbal distinction and say it even once.

82. “Kappiya” and the following are the objects of the verb “doing.” The sentence should be construed as: “While making appropriate, received, lifted, what is within hand-reach, what is allowable for a specific time, and extra, he should say thus: ‘All this is enough.’” That is, fruits, roots, and the like, made allowable by the five allowances for ascetics, as well as allowable meat or allowable food, are called kappiya (allowable). Gahita (received) means that which has been accepted by a bhikkhu. Uccārita (lifted) means that which has been even slightly lifted or removed by a bhikkhu who has come to make it allowable, and this should be done by saying “All this is enough,” by the one making it extra. Hatthapāsaga (within hand-reach) means something that is within hand-reach of the one who came to make it allowable. Atirittaṃ karonto (making extra) refers to a bhikkhu replete in these ways: either having made the food, complete with this fourfold set, become in excess through invitation and then not having risen from his seat, or not having been invited, he is in any case sated, completing both modes of Vinaya procedure. Alametaṃ sabbanti evaṃ bhāsatū (he should say thus: ‘All this is enough’). He should speak in this way saying ‘All this is enough’. The meaning is that having performed the sevenfold disciplinary action, by saying even just once and with distinction in his speech.

83. Kappiyaṃ karontena pana anupasampannassa hatthe ṭhitaṃ na kātabbaṃ. Tenāha “na kare…pe… hatthaga”nti. Upasampannato añño anupasampanno, tassa hatthe gataṃ anupasampannahatthagaṃ. Pesayitvāpīti sace tattha añño byatto bhikkhu natthi, yattha atthi, tattha pesayitvāpi. Taṃ atirittakataṃ akārako atirittakārakato añño sabbo pavāritopi appavāritopi bhuñjituṃ labbhateti sambandhanīyaṃ. Pavāritena pana mukhañca hatthañca sodhetvā bhuñjitabbaṃ.

83. However, one preparing what is kappiya must not do so with something placed in the hand of an anupasampanna (unordained person). Hence it is said, “na kare…pe… hatthaga” (“not to be done… in the hand”). One other than an upasampanna (ordained person) is an anupasampanna, and what is in his hand is anupasampannahatthagaṃ. Pesayitvāpi: If there is no other skilled bhikkhu present there, it may be sent to where one is. Taṃ that is made atiritta, akārako one other than the one who makes it atiritta, sabbo—whether having invited or not—may partake of it; this is to be connected. However, one who has invited must cleanse his mouth and hands before partaking.

83. However, one who is making things allowable should not do so with something placed in the hand of a non-ordained person. Therefore, it is said, “na kare…pe… hatthaga” (he should not do…etc…what is in the hand). A non-ordained person is one other than an ordained person, and anupasampannahatthagaṃ (what is in the hand of a non-ordained person) is what has gone into his hand. Pesayitvāpī (even by sending) means that if there is no other competent bhikkhu there, even by sending it to where there is one. It should be connected as: Taṃ (that) which has been made extra, akārako (one who is not the one making it extra), sabbo (anyone), whether invited or not, is allowed to eat. However, one who has been invited should rinse his mouth and hands before eating.

8. Kālikaniddesavaṇṇanā

8. Explanation of the Specification of Time

8. Explanation of the Section on What is Timely

84. Kālikāti majjhanhikapacchimayāmasattāhayāvajīvappavattisaṅkhāto kālo etesamatthīti kālikā, sabbepi khajjabhojjaleyyapeyyasaṅkhātā atthā. Te pana gaṇanaparicchedato cattāro honti. Kiṃ te appaṭiggahitāpi sabhāveneva kālikavohāraṃ labhanti, udāhu aññathāpīti āha “paṭiggahitā”ti, paṭiggahitāyeva te yāvakālikādi kālikavohāralābhino, no aññathāti adhippāyo. Idāni te dasseti “yāvakālika”ntiādinā. Tattha aruṇuggamanato yāva ṭhitamajjhanhiko, tāva paribhuñjitabbattā yāva majjhanhikasaṅkhāto kālo assāti yāvakālikaṃ, piṭṭhakhādanīyādikaṃ vatthu, ṭhitamajjhanhikato paṭṭhāya taṃ paribhuñjituṃ na sakkā, kālaparicchedajānanatthaṃ kālatthambho vā yojetabbo, kālantare vā bhattakiccaṃ kātabbaṃ. Yāva rattiyā pacchimasaṅkhāto yāmo, tāva paribhuñjitabbato yāmo kālo assāti yāmakālikaṃ. Paṭiggahetvā sattāhaṃ nidhetabbato sattāho kālo assāti sattāhakālikaṃ. Ṭhapetvā udakaṃ avasesaṃ sabbampi paṭiggahitaṃ yāvajīvaṃ pariharitvā sati paccaye paribhuñjitabbato jīvassa yattako paricchedo yāvajīvaṃ, taṃ assa atthīti yāvajīvikaṃ.

84. Kālikā means those for which time—reckoned as midday, evening, the seven days, or a lifetime—is relevant; thus they are kālikā, encompassing all things called khajja (hard food), bhojja (soft food), lehya (lickable), and peya (drinkable). These, by numerical limitation, are four. Do they gain the designation of kālikā by their nature even if not taken, or otherwise? It is said, “paṭiggahitā”—only when taken do they gain the designation of yāvakālika and so forth, not otherwise; this is the intent. Now, they are shown with “yāvakālika” and so on. Therein, because it may be consumed until midday remains, the time reckoned as “until midday” belongs to it; thus it is yāvakālikaṃ, such as flour-based food and the like. From midday onward, it cannot be consumed. To know the time limit, a time-marker should be used, or the meal should be done at another time. Because it may be consumed until the last watch of the night, the time reckoned as “watch” belongs to it; thus it is yāmakālikaṃ. Because it may be stored for seven days after being taken, the time reckoned as “seven days” belongs to it; thus it is sattāhakālikaṃ. Except for water, all else taken may be used for a lifetime when there is a reason, as the limit of life belongs to it; thus it is yāvajīvikaṃ.

84. Kālikā (timely things): The word means things (atthā) are called kālikā in the sense of having an associated time (kālo), defined as the time after midday, a watch of the night, seven days, and as long as life—namely all types of hard food, soft food, what is licked, and what is drunk. These, however, are four in number based on enumeration. Do they obtain the designation “timely” (kālikavohāraṃ) by their very nature, even without being accepted, or otherwise? He says “paṭiggahitā” (accepted): the meaning is that only when accepted do they become eligible for the designation “timely,” such as “allowable for a specific time,” not otherwise. Now he shows these with “yāvakālika” and so on. Among these, yāvakālikaṃ (what is allowable for a specific time) means something such as flour-based snacks, and the like, because it is to be consumed from the time of sunrise until midday, and so it has a time (kālo) reckoned as up to midday. From midday onwards, it is not possible to consume that; a time-pillar should be set up to understand time divisions, or else the meal should be taken at another time. Yāmakālikaṃ (what is allowable for a watch) is what has a period(kālo) of the last watch of the night as the limit for its consumption. Sattāhakālikaṃ (what is allowable for seven days) is so called because its time is limited to seven days to be stored after acceptance. Yāvajīvikaṃ (what is allowable for life) is what can be kept and used for the whole of one’s life when accepted. All of it, excepting water, is to be used when there is a need, as long as one lives (yāvajīvaṃ), which means what limit a living being has.

Nanu ca aññattha viya “yāvajīvika”nti ettha kālasutiyā abhāve kathaṃ “cattāro kālikā”ti yujjatīti? Yujjati, sogatānaṃ khandhavinimuttasseva kālassābhāvato jīvasaṅkhātassa jīvitindriyassa khandhasaṅgahitattā sopi kāloyevāti. Nanu cettha “yāvakālika”ntiādinā niddiṭṭhāneva “kālikā”ti vuttāni, “kālikānī”ti vattabbaṃ siyāti? Nedamevaṃ viññeyyaṃ, “kālika”ntiādīni vatthusambandhena vuttāni, “kālikā”ti pana sāmaññantaravasena atthasaddasambandhena vuttanti natthi virodhoti.

Now, just as elsewhere, in the absence of a time-suffix in “yāvajīvika,” how does “four kālikā” apply? It applies because, for sentient beings, apart from the aggregates, there is no absence of time, and the life-faculty reckoned as life is included in the aggregates, so it too is time. But here, since those specified as “yāvakālika” and so forth are called “kālikā,” should it not be said “kālikāni”? This should not be understood so; “kālikā” and the like are said in relation to the objects, whereas “kālikā” is said in a general sense in relation to the meaning, so there is no contradiction.

But how can “the four timelies” be appropriate, given the absence of the term “time” in “yāvajīvika” (allowable for life), just like elsewhere? It is appropriate, because for the Fortunate Ones, only what is free from the aggregates (khandha) is devoid of time, and life (jīva), which is considered as the life-faculty (jīvitindriya), is included in the aggregates and, therefore, is also time. But since here, only those specified by “yāvakālika” and so on, were called “kālikā” (timely), shouldn’t it be said “kālikānī” (timely things)? It should not be understood this way. “Kālika” and so on are stated in relation to things, while “kālikā” is used in a general way in connection with things. Therefore, there is no contradiction.

85. Idāni tesu “piṭṭha”ntiādinā yāvakālikaṃ dasseti. Tattha piṭṭhaṃ mūlaṃ phalanti piṭṭhakhādanīyaṃ mūlakhādanīyaṃ phalakhādanīyañca . Tattha sattannaṃ tāva dhaññānaṃ dhaññānulomānaṃ aparaṇṇānañca piṭṭhaṃ panasalabujaambāṭakadhotatālapiṭṭhādikañceti tesu tesu janapadesu pakatiāhāravasena 03 manussānaṃ khādanīyabhojanīyakiccasādhakaṃ piṭṭhaṃ piṭṭhakhādanīyaṃ. “Adhotaṃ tālapiṭṭhaṃ khīravallipiṭṭha”ntiādinā gaṇiyamānānaṃ gaṇanāya anto natthi, khādanīyabhojanīyakiccasādhakabhāvoyeva panetesaṃ lakkhaṇaṃ, subahuṃ vatvāpi imasmiṃyeva lakkhaṇe ṭhātabbanti na vitthārayāma. Evaṃ sabbattha. Tambakataṇḍuleyyādimūlaṃ mūlakhādanīyaṃ. Panasalabujanāḷikerādiphalaṃ phalakhādanīyaṃ. Khajjanti sakkhalimodakādipubbaṇṇāparaṇṇamayaṃ khādanīyañca. Gorasoti khīradadhitakkasaṅkhāto gunnaṃ raso ca. Dhaññabhojananti sānulomānaṃ dhaññānaṃ odanasattukummāsasaṅkhātabhojanañca. Ṭīkāyaṃ pana “sānulomāni sattadhaññāni ca pañcavidhabhojanañcā”ti vuttaṃ, taṃ na yuttaṃ, dhaññānaṃ visuṃ gahaṇe payojanābhāvā, payojanasambhave ca phalaggahaṇeneva tesaṃ gahaṇasambhavato.

85. Now, with “piṭṭha” and so on, yāvakālika is shown. Therein, piṭṭhaṃ mūlaṃ phalaṃ means piṭṭhakhādanīya (flour-based edibles), mūlakhādanīya (root edibles), and phalakhādanīya (fruit edibles). Therein, the flour of the seven grains, their derivatives, other grains, and flour such as that of breadfruit, jackfruit, mango, dhotaka, and palm, which in various regions naturally serves as food for humans to accomplish the function of eating and sustenance, is piṭṭhakhādanīyaṃ. In “unwashed palm flour, milk-vine flour,” and so forth, enumeration has no end; their characteristic is simply being suitable for eating and sustenance. Though much could be said, one should stick to this characteristic alone, and we do not elaborate further. So it is everywhere. Roots such as those cooked with copper rice are mūlakhādanīyaṃ. Fruits such as breadfruit, jackfruit, and coconut are phalakhādanīyaṃ. Khajja means hard edibles made of sugar, cakes, and the like, whether primary or secondary food. Goraso means the essence of cows, such as milk, curd, and buttermilk. Dhaññabhojana means food made from grains and their derivatives, such as rice, meal, and porridge. But in the ṭīkā, it is said, “derivatives, seven grains, and fivefold food,” which is not fitting, as there is no purpose in listing grains separately when their inclusion is possible through the mention of fruits.

85. Now, regarding these, he shows what is permitted during the allowable time with the word, “piṭṭha” (flour) and so on. Herein, piṭṭhaṃ mūlaṃ phala means food made from flour, food made from roots, and food made from fruits. Among those, flour from the seven kinds of grains, grains similar to grains, and legumes, and the flour of breadfruit, jackfruit, ambaṭaka, dhota, palmyra, and so on, according to the customary foods in those various regions, whatever flour serves the purpose of food to be eaten and meals for humans is piṭṭhakhādanīyaṃ (food made with flour). There is no end to counting those such as “unwashed palmyra flour, milk-creeper flour” and so on. However, their characteristic is solely that they serve the purpose of things to be eaten and of meals. Even having said much, one should remain within this very characteristic, thus we do not elaborate. This is the way in all cases. Roots such as those of parboiled red rice are mūlakhādanīyaṃ (food made from roots). Fruits such as those of breadfruit, jackfruit, and coconut are phalakhādanīyaṃ (food made from fruits). Khajja (Sweet) is a sweet that comprises of things like biscuits and sweets made from grains or other plants. Goraso (Dairy) is the product of cows, such as milk, yogurt, and buttermilk. Dhaññabhojana is cooked rice, flour gruel, and porridge made from grains and similar grains. However, in the ṭīkā (commentary), it is said, “seven kinds of grains with their substitutes, and five kinds of food,” which is not appropriate, because there is no purpose in taking the grains separately, and if there were a purpose, it would be possible to include them by the inclusion of fruit.

Yāgusūpappabhutayoti yāgu ca sūpañca, taṃ pabhuti yesaṃ teti ete yāvakālikā hontīti sambandho. Ettha ca pabhuti-saddena macchamaṃsasaṅkhātaṃ dhaññabhojanato avasiṭṭhaṃ bhojanañca piṭṭhamūlaphalakhādanīyato avasiṭṭhaṃ kandakhādanīyaṃ, muḷālakhādanīyādiñca saṅgaṇhāti. Tesu dīgho ca bhisakandādi vaṭṭo ca uppalakaṇḍādi kandakhādanīyaṃ, padumamūlādi ca taṃsadisaṃ erakamūlādi ca muḷālakhādanīyaṃ, tālādīnaṃ kaḷīrasaṅkhātā matthakā matthakakhādanīyaṃ, ucchukkhandhādayo nīluppalādīnaṃ daṇḍakkhandhakādi khandhakhādanīyaṃ, tambakataṇḍuleyyādīnaṃ paṇṇaṃ pattakhādanīyaṃ, ucchutacova eko saraso tacakhādanīyaṃ, tambakasiggupupphādi pupphakhādanīyaṃ, labujaṭṭhipanasaṭṭhiādikaṃ aṭṭhikhādanīyaṃ.

Yāgusūpappabhutayo means gruel and soup, and those of which they are the chief; these are yāvakālika—this is the connection. Here, the word “pabhuti” includes fish and meat reckoned as food apart from grain-based food, and bulb-edibles, root-edibles, and so forth apart from flour, root, and fruit edibles. Among them, long ones like lotus bulbs and round ones like water-lily bulbs are kandakhādanīyaṃ; lotus roots and similar ones like arrowroot are muḷālakhādanīyaṃ; the tender tops of palms and the like are matthakakhādanīyaṃ; sugarcane segments and stems of blue water-lilies are khandhakhādanīyaṃ; leaves of copper rice and the like are pattakhādanīyaṃ; sugarcane bark as a juicy item is tacakhādanīyaṃ; flowers like those of copper rice are pupphakhādanīyaṃ; seeds like those of jackfruit and breadfruit are aṭṭhikhādanīyaṃ.

Yāgusūpappabhutayo means gruel and soup, and so on. The connection is that these, whatever they are, are permitted during the allowable time. And here, by the word “pabhuti” (and so on), he includes remaining foods aside from grain-based dishes, which are fish and meat; remaining items aside from flour-based, root-based and fruit-based foods like bulbous root foods, muḷāla-foods and so on. Among them, what is long like a medicinal bulb, and what is round like a lotus bulb, are kandakhādanīyaṃ (food made of bulbous roots), and the root of a lotus and similar roots like those of eraka are muḷālakhādanīyaṃ (food made of muḷāla-root), the top parts, which are the sprouts of palmyra and so on, are matthakakhādanīyaṃ (food made of top parts), stems such as sugarcane stems and the stem segments of blue water lilies are khandhakhādanīyaṃ (food made of stems), leaves such as those of parboiled red rice are pattakhādanīyaṃ (food made of leaves), bark of sugar-cane which has one taste is tacakhādanīyaṃ (food made of bark), flowers such as those of tambaka and horseradish are pupphakhādanīyaṃ (food made of flowers), seeds such as those of breadfruit and mango are aṭṭhikhādanīyaṃ (food made of seeds).

86. “Madhū”tiādinā yāmakālikaṃ dasseti. Madhu ca muddikā ca sālūkañca cocañca mocañca ambañca jambu cāti dvando. Muddikā phalepi itthiyaṃ, phale sesā napuṃsake, “jambu” iti phalavācī napuṃsakasaddantaraṃ, tato jātaṃ madhupānādi madhu…pe… jambujaṃ, tañca phārusañca pānakanti yojanā. Tattha madhujaṃ pānaṃ nāma muddikānaṃ jātirasaṃ udakasambhinnaṃ katvā katapānaṃ. Taṃ attanā kataṃ purebhattameva sāmisaṃ nirāmisampi vaṭṭati. Anupasampannehi kataṃ labhitvā pana purebhattaṃ paṭiggahitaṃ purebhattaṃ sāmisampi vaṭṭati, pacchābhattaṃ pana nirāmisameva vaṭṭati. Esa nayo sabbapānesu. Muddikajaṃ pānaṃ nāma muddikānaṃ udake madditvā katapānaṃ. Tathā sesapānāni yathānurūpaṃ veditabbāni, sālūkaṃ rattuppalādīnaṃ sālūkaṃ. Cocaṃ aṭṭhikakadaliphalaṃ. Mocaṃ anaṭṭhikaṃ. Imāni aṭṭha pānāni sītānipi ādiccapākānipi vaṭṭanti, aggipākāni pana na vaṭṭanti. Tenāha “nāggisantatta”nti.

86. With “madhu” and so on, yāmakālika is shown. Honey, grapes, lotus roots, bananas with seeds, bananas without seeds, mangoes, and rose-apples—this is a compound. “Muddikā” is feminine among fruits; the rest are neuter among fruits. “Jambu” is another neuter word denoting fruit; what arises from them, such as honey-drinks, is madhu…pe… jambujaṃ, and it is both coarse and a drink—this is the construction. Therein, madhujaṃ pānaṃ means a drink made from the natural juice of grapes mixed with water. When made by oneself, it is permissible before the midday meal, whether with or without solid food. When obtained from unordained persons and taken before midday, it is permissible even with solid food; after midday, it is permissible only without solid food. This method applies to all drinks. Muddikajaṃ pānaṃ means a drink made by crushing grapes in water. Likewise, the remaining drinks are to be understood as appropriate. Sālūkaṃ means the roots of red water-lilies and the like. Cocaṃ means bananas with seeds. Mocaṃ means those without seeds. These eight drinks are permissible whether cold or sun-cooked, but not fire-cooked. Hence it is said, “nāggisantatta” (“not heated by fire”).

86. With “Madhū” and so on, he indicates what is permitted during the time of a watch of the night. Madhu (honey), muddikā (grape), sālūka (lotus root), coca (a type of banana), moca (plantain), amba (mango), and jambu (rose apple) are a dvanda compound. Muddikā in reference to the fruit is feminine, the rest in reference to the fruit are neuter. “Jambu” is another neuter word that refers to the fruit. The drink made from honey, etc., produced from them is madhu…pe… jambujaṃ, and that along with phārusa (a kind of fruit) is a drink. In this context, madhujaṃ pānaṃ (honey drink) refers to the natural juice of grapes, mixed with water and made into a drink. If prepared by oneself, whether rich (with solids) or plain, it is permissible only before noon. But if it is received after having been made by non-fully ordained persons, even if rich (with solids), it is allowable before noon; however, after noon, only the plain one is allowable. This rule applies to all drinks. Muddikajaṃ pānaṃ (grape drink) is a drink made by crushing grapes in water. Likewise, the remaining drinks should be understood accordingly. Sālūkaṃ is the lotus root of the red lotus and so on. Cocaṃ is the seeded banana fruit. Mocaṃ is the seedless one. These eight drinks are allowable whether cold or sun-heated, but not if heated by fire. Therefore, he said, “nāggisantatta” (not heated by fire).

87-8. Avasesāni pana vettatintiṇikamātuluṅgakapitthakaramandādikhuddakaphalapānāni aṭṭhapānagatikāneva. Tenāha “sānulomāni dhaññāni, ṭhapetvā phalajo raso”ti. Ekassa pana vakkhamānānañca “puppharaso”tiādīnaṃ “sītodamadditādiccapāko vā yāmakāliko”ti iminā sambandho veditabbo. Tālanāḷikerapanasalabujaalābukumbhaṇḍapussaphalatipusaeḷālukaphalānīti nava mahāphalāni, sabbañca aparaṇṇaṃ sattadhaññāni anulomentīti saha anulomehīti sānulomāni. Sānulomadhaññānaṃ pana raso yāvakāliko. “Sānulomāni dhaññānī”ti phalāni viññāyanti. Phalasutiyā “sesaphalajo”ti vattabbe gamyamānattā na vuttaṃ. Madhukapupphamaññatrāti madhukapupphaṃ ṭhapetvā. Pakkaḍākajanti pakkehi yāvakālikehi ḍākehi jātaṃ rasaṃ. Sītamudakaṃ sītodaṃ, khīrode viya sītode madditoti tappuriso. Ādicca-saddo ātape vattati upacāratoti ādicce pāko yassāti samāso.

87-8. The rest—such as drinks from bamboo, citron, orange, sour orange, and tangerine—are minor fruit drinks, following the same rule as the eight drinks. Hence it is said, “sānulomāni dhaññāni, ṭhapetvā phalajo raso” (“derivatives of grains, except fruit-derived juice”). Their connection with what will be said later—“puppharaso” and so forth—as “cold, crushed, or sun-cooked, they are yāmakālika”—is to be understood. Palms, coconuts, breadfruits, jackfruits, gourds, pumpkins, tipusa fruits, and yam fruits are the nine major fruits, and all secondary grains conform to the seven grains; thus they are sānulomāni, along with their derivatives. But the juice of derivative grains is yāvakālika. “Sānulomāni dhaññāni” implies fruits. Due to the implication, “sesaphalajo” was not said, though it could have been. Madhukapupphamaññatrā means except for madhuka flowers. Pakkaḍākaja means juice from ripe yāvakālika pomegranates. Cold water is sītodaṃ; “crushed in cold water” is a compound like “milk-water.” The word ādicca refers to sunlight by extension, so it means cooked by sunlight.

87-8. But the remaining small fruit juices, such as those of wood-apple, lime, tintiṇika, bael, and kapittha, karamanda, etc., are included in the eight [allowable] drinks. Therefore, he said, “grains that are suitable, excluding juice of fruits”. Of the single items being described, starting with “flower juice,” etc., the connection with “cold water, crushed, sun-heated, or yāmakālika” should be understood. The nine great fruits are palm, coconut, palmyra, jackfruit, water lily, gourd, pumpkin, pussaphala, cucumber, and melon, and all the non-mixed seven grains are suitable; hence, together with the suitable ones, they are suitable. However, the juice of the suitable grains is yāvakālika. “Grains that are suitable” are understood as fruits. Because fruit juice is implied, although it should be stated “the remaining juice of fruits”, it is not stated. Except madhuka flower means excluding the madhuka flower. Juice made from cooked allowed edible leaves. Cold water is sītoda, like milk and water, sītoda is kneaded, this is a tatpurusha compound. The word ādicca refers to heat, because it is used figuratively, so the compound means, that which is cooked in the sun.

89. Sattāhakālikaṃ dasseti “sappī”tiādinā. Tattha sattāhakālikāti yathāvuttāni sappiādīni sattāhakālikāni. Idāni sappiādīni vibhajati “sappī”tiādinā. Tattha yesaṃ gomahiṃ sādīnaṃ maṃsaṃ kappati, tesaṃ sappi sappi nāmāti “sappī”tiādinā sappilakkhaṇamāha. Akappiyamaṃsasappinopi kappiyasambhave tattha sattāhātikkame dukkaṭassa vakkhamānattā nissaggiyavatthumeva cettha dassetuṃ “yesaṃ maṃsamavārita”nti vuttaṃ. Khīrādīsu hi tesamakappiyaṃ nāma natthi. Navanītassa sappisadisatāya navanītalakkhaṇaṃ visuṃ na vuttaṃ. Upari sappipiṇḍaṃ ṭhapetvā sītalapāyāsaṃ denti, yaṃ pāyāsena asaṃsaṭṭhaṃ, taṃ sattāhakālikaṃ, missitaṃ pana ādiccapākaṃ katvā parissāvitaṃ, tathā khīraṃ pakkhipitvā pakkatelampi, tesu navanītaṃ nāma navuddhaṭaṃ. Tena kataṃ pana sappi.

89. Sattāhakālika is shown with “sappī” and so on. Therein, sattāhakālikā means ghee and the like, as previously mentioned, are sattāhakālika. Now, ghee and the like are distinguished with “sappī” and so on. Therein, the ghee of those—cows, buffaloes, and so forth—whose flesh is permissible is called sappi; thus, with “sappī” and so on, the characteristic of ghee is stated. Even the ghee of impermissible flesh, when mixed with permissible substances, is shown here as an item to be relinquished after seven days due to the offense of wrongdoing that will be mentioned. Hence it is said, “yesaṃ maṃsamavārita” (“of those whose flesh is not prohibited”). For milk and the like, there is nothing impermissible. Since fresh butter resembles ghee, its characteristic is not separately stated. When a lump of ghee is placed atop cold rice porridge and given, what is not mixed with the porridge is sattāhakālika. But when mixed, sun-cooked, and filtered—or cooked with milk added—among them, navanītaṃ means freshly extracted butter. Ghee made from it is sappi.

89. He shows what is allowed for seven days with “ghee”, etc. Here, what is allowed for seven days means ghee, etc., as previously described, are allowed for seven days. Now, he classifies ghee, etc., with “ghee”, etc. Here, he states the characteristics of ghee, starting with “ghee”, etc., which means that ghee from cows, she-buffalos, etc., whose meat is allowable, is called ghee. Since a dukkaṭa offense occurs after seven days even with ghee from whose meat is not allowable, if there is an allowable source. Here, to only show that which becomes subject to forfeiture, it is said “whose meat is not prohibited”. For regarding milk, etc., there is nothing unallowable among those. The characteristic of butter is not stated separately because of its similarity to ghee. Above, placing a lump of ghee, they give cold rice gruel; that which is not mixed with the rice gruel is allowable for seven days, but that which is mixed, having been sun-heated and strained, and likewise, having added milk, and cooked oil as well; among those, butter is what has not been churned. But that made from it is ghee.

90. Tilā ca vasā ca eraṇḍāni ca madhukāni ca sāsapā cāti dvando. Tehi sambhavo yassāti bāhirattho, taṃ telaṃ nāmāti attho. Khuddā khuddamadhumakkhikā ca bhamarā ca khuddabhamaraṃ, khuddajantukattā napuṃsakekavacanaṃ. Madhuṃ karontīti madhukariyo, tā eva makkhikā madhukarimakkhikā, khuddabhamarameva madhukarimakkhikāti kammadhārayo. Tāhi kataṃ madhu madhu nāmāti attho. Ṭīkāyaṃ pana visuṃ madhukarī-saddaṃ vikappetvā “daṇḍakesu madhukarā madhukarimakkhikā nāmā”ti vuttaṃ. Madhupaṭalaṃ vā madhusitthakaṃ vā sace madhunā makkhitaṃ, madhugatikameva. Tumbalakānaṃ cīrikānañca niyyāsasadisaṃ madhu pana yāvajīvikaṃ. Raso nikkasaṭo ādi yassā sā rasādi. Ādi-saddena phāṇitādīnaṃ gahaṇaṃ, sā ucchuvikati. Pakkāti avatthukapakkā vā, phāṇitaṃ phāṇitaṃ nāmāti attho. Sītūdakena katamadhukapupphaphāṇitaṃ pana phāṇitagatikameva. Ambaphāṇitādīni yāvakālikāni. Etāni yathāvuttāni sappiādīni purebhattaṃ sāmisaparibhogenāpi, pacchābhattato paṭṭhāya pana tāni ca pacchābhattaṃ paṭiggahitāni ca sattāhaṃ nidahitvā nirāmisaparibhogena paribhuñjitabbāni.

90. Sesame, animal fat, castor seeds, madhuka, and mustard—this is a compound. What arises from them is external; that is called oil—this is the meaning. Small bees and bumblebees are khuddabhamaraṃ, neuter singular due to being small creatures. Those that make honey are madhukariyo, which are bees; madhukarimakkhikā means small bumblebees are the same as honey-making bees—a compound. Honey made by them is called madhu—this is the meaning. But in the ṭīkā, treating “madhukarī” separately, it is said, “in sticks, madhukarā are called madhukarimakkhikā.” If a honey-sheet or honeycomb is smeared with honey, it follows the rule of honey. But the honey-like sap of gourds and creepers is yāvajīvika. That whose juice is pure from the start is rasādi. The word ādi includes molasses and the like; it is a sugarcane derivative. Pakkā means cooked without a base; phāṇitaṃ is molasses—this is the meaning. Molasses from madhuka flowers made with cold water follows the rule of molasses. Mango molasses and the like are yāvakālika. These—ghee and the like as mentioned—may be consumed with solid food before midday; from after midday, both they and those taken after midday may be stored for seven days and consumed without solid food.

90. Sesame, and fat, castor seeds, madhuka seeds, and mustard seeds, is a dvandva compound. That which originates from them is the external meaning, meaning that oil. Small honeybees and bhamara bees are khuddabhamara, because they are small creatures, it is in the neuter singular. Those that make honey are madhukariyo, those same bees are madhukarimakkhikā, khuddabhamara is indeed madhukarimakkhikā, this is a karmadhāraya compound. That made by them is honey, meaning it is called honey. But in the commentary, the word madhukarī is separately analyzed and it is said, “In the daṇḍaka trees, madhukara bees are called madhukarimakkhikā.” If a honeycomb or beeswax is smeared with honey, it is considered as honey. But honey similar to the exudate of tumbalaka and cīrika trees is allowable for life. Juice, extract is the beginning of which, that is juice, etc.. By the word etc. the inclusion of molasses, etc., that is the product of sugarcane. Cooked means cooked without a vessel, or molasses is called molasses. But madhuka flower and molasses made with cold water are considered as molasses. Juices of mango, etc., are yāvakālika. These ghee, etc., as mentioned, even with non-vegetarian food before noon, but from after noon onwards, those and what has been received after noon, having been stored for seven days, are to be consumed with vegetarian food.

91. Idāni odissa anuññātavasāya pākato vibhāgaṃ dassetvā tato sappiādīnaṃ dassetuṃ “savatthū”tiādimāha. Tattha purebhattaṃ sāmaṃ vā attanā eva. Vā-saddena parehi vā. Amānusā manussavasārahitā. Vasā acchādīnaṃ akappiyānaṃ, sūkarādīnaṃ kappiyānañca sattānaṃ vasā. Savatthupakkā sattāhakālikā hotīti seso. Savatthupakkāti savatthukaṃ katvā pakkā. Ayamettha adhippāyo – sace pana vasaṃ purebhattaṃ paṭiggahetvā pacitvā telaṃ parissāvitaṃ sattāhāni nirāmisaparibhogena paribhuñjitabbaṃ. Atha parehi kataṃ purebhattaṃ paṭiggahitaṃ, purebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya nirāmisameva, no ce, dukkaṭaṃ hotīti. Kāriye kāraṇopacārena panettha “vasā”ti telameva vuttaṃ, vasā pana yāvakālikāva.

91. Now, to show the distinction of ghee and the like from the cooking of permitted animal fat, it is said, “savatthu” and so forth. Therein, before midday, sāmaṃ vā means by oneself, or with vā, by others. Amānusā means free of human fat. Vasā means the fat of impermissible bears and the like, and permissible pigs and the like. Cooked with a base, they are sattāhakālika—this is the remainder. Savatthupakkā means cooked with a base. The intent here is this: If fat is taken and cooked before midday, and the oil is filtered, it may be consumed without solid food for seven days. If prepared by others and taken before midday, it is permissible even with solid food; from after midday onward, it is permissible only without solid food—otherwise, it is an offense. Here, by a figurative use of cause for effect, “vasā” means oil, but fat itself is only yāvakālika.

91. Now, having shown the division in the case of being cooked by oneself, which is allowed on account of being made, the text beginning with “with substances” is said in order to show it for ghee, etc. In this context, before the meal, either by oneself, by one’s own self. Or, with the word “or,” by others. Inhuman, devoid of human fat. Fat refers to the unlawful fat of bears, etc., and also to the lawful fat of pigs, etc. It should be understood that those cooked with substances are seven-day allowable. Cooked with substances means cooked having made them with substance. This is the meaning here: If, indeed, having accepted fat before the meal and cooked it, the oil extracted is to be used for seven days with non-fleshy consumption. If it is obtained already prepared by others and received before noon, then it is allowable even mixed with flesh before noon, but from after the meal onwards, only without flesh; if not, there is an offense of wrong-doing. Here, by way of transferring the effect to its cause, “fat” refers only to the oil; however, fat is allowable for life.

Ṭīkāyaṃ pana vasāya “sattāhakālike āgataṭṭhānaṃ natthīti vadantī”ti vatvā “taṃ upaparikkhitabba”nti vasāya sattāhakālikattamāsaṃkiyaṃ vuttaṃ. Kimettha upaparikkhitabbaṃ? Bhesajjaṃ anujānatā bhagavatā “yāni kho pana tāni gilānānaṃ bhikkhūnaṃ paṭisāyanīyāni bhesajjāni, seyyathidaṃ – sappi navanītaṃ telaṃ madhu phāṇitaṃ, tāni paṭiggahetvā sattāhaparamaṃ sannidhikārakaṃ paribhuñjitabbānī”ti (pārā. 622) sappiādīnameva sattāhakālikattaṃ vuttaṃ. Bhesajjakkhandhakepi “anujānāmi, bhikkhave, tāni pañca bhesajjāni paṭiggahetvā kālepi vikālepi paribhuñjitu”nti (mahāva. 260) tāni pañceva “bhesajjānī”ti vatvā telaṃ niyamato “anujānāmi, bhikkhave, vasāni bhesajjāni acchavasaṃ macchavasaṃ susukāvasaṃ sūkaravasaṃ gadrabhavasaṃ kāle paṭiggahitaṃ kāle nippakkaṃ kāle saṃsaṭṭhaṃ telaparibhogena paribhuñjitu”nti (mahāva. 262) vuttaṃ. Bhesajjasikkhāpadaṭṭhakathāyañca (kaṅkhā. aṭṭha. bhesajjasikkhāpadavaṇṇanā) “ṭhapetvā manussavasaṃ aññaṃ yaṃ kiñci vasa”ntiādinā vasātelassa vidhānaṃ dassetvā “aññesaṃ yāvakālikavatthūnaṃ vatthuṃ pacituṃ na vaṭṭatiyevā”ti vadatā aṭṭhakathācariyena yāvakālikesu vasaṃ ṭhapetvā aññesaṃ yāvakālikavatthūnaṃ vatthuṃ pacituṃ na vaṭṭatīti ayamettha attho dīpitoti vasā “yāvakālikāyevā”ti viññāyatīti ko ettha sukhumo nayoti.

In the ṭīkā, however, regarding fat, it is said, “there is no mention of it among the sattāhakālika items,” and then, “this should be examined,” expressing doubt about fat being sattāhakālika. What is there to examine here? When the Blessed One permitted medicines, saying, “Those medicines suitable for sick bhikkhus, namely ghee, fresh butter, oil, honey, and molasses, may be taken and consumed within a maximum of seven days with storage” (pārā. 622), only ghee and the like are stated as sattāhakālika. In the Bhesajjakkhandhaka too, it is said, “I allow, bhikkhus, those five medicines to be taken and consumed at the proper time or improper time” (mahāva. 260), specifying those five as “medicines.” Then, specifically regarding oil, it is said, “I allow, bhikkhus, fats as medicines—bear fat, fish fat, crocodile fat, pig fat, donkey fat—taken at the proper time, cooked at the proper time, mixed at the proper time, to be consumed with oil” (mahāva. 262). In the Bhesajjasikkhāpadaṭṭhakathā (kaṅkhā. aṭṭha. bhesajjasikkhāpadavaṇṇanā), it is stated, “except for human fat, any other fat,” and so forth, prescribing fat-oil, and the commentator says, “it is not permissible to cook the base of other yāvakālika items,” illuminating the meaning that, apart from fat among yāvakālika items, it is not permissible to cook their base. Thus, fat is understood as “only yāvakālika.” What subtle method is there in this?

In the Commentary, however, it is said regarding fat, “some say that ‘there is no mention in the [texts] of it being allowable for seven days’”, and after having said “that must be examined,” a doubt about fat’s seven-day allowance is expressed. What is to be examined here? When the Blessed One permitted medicines, he stated that ghee, etc., were allowable for seven days: “Whatever other medicines are suitable for sick monks, that is: ghee, fresh butter, oil, honey, molasses, having received them, they should be used, stored, for a maximum of seven days.” (Pārā. 622) Also, in the Bhesajjakkhandhaka, he mentions only those five “medicines,” stating, “Monks, I allow those five medicines to be received and used at the proper time and at an improper time,” (Mahāva. 260) and he specifically defines oil, “Monks, I allow fat medicines: bear fat, fish fat, alligator fat, pig fat, donkey fat, received in the proper time, cooked in the proper time, mixed in the proper time, to be used as oil.” (Mahāva. 262) And in the Bhesajjasikkhāpadaṭṭhakathā (Kaṅkhā. aṭṭha. bhesajjasikkhāpadavaṇṇanā), the commentary teacher, after having shown the procedure for fat oil with “except for human fat, whatever other fat”, states: “It is not allowable to cook with the substance of any other lifetime-allowable substance,” meaning that aside from fat, it is not permissible to cook the substance of other lifetime-allowable substances. Thus, the meaning of the text is made clear and it is understood that fat is indeed allowable for life. So, what subtle point is there?

Aññesaṃ vasātelato paresaṃ yāvakālikavatthūnaṃ yesaṃ tesaṃ yāvakālikavatthūnaṃ sappiādīnaṃ vatthuṃ yāvakālikasaṅkhātaṃ khīrādikaṃ na paceti sambandho. Ayamettha adhippāyo – yathā sattāhaparibhogatthāya vasaṃ kāle paṭiggahetvā kāle pacituṃ vaṭṭati, na evaṃ sappiādīnaṃ vatthubhūtaṃ khīrādiyāvakālikaṃ, taṃ pana sattāhaparibhogatthāya kālepi na vaṭṭati. Tāni hi yadi taṃ paṭiggahetvā sayaṃ katāni, pacchābhattato paṭṭhāya na vaṭṭanti savatthukappaṭiggahitattā, sāmisaṃ na vaṭṭanti sāmaṃpakkattā, purebhattampi na vaṭṭanti yāvakālikavatthuto vivecitattā. Parehi katāni pana purebhattaṃ sāmisampi vaṭṭanti attanā apakkattā. Yāvajīvikāni tu sāsapamadhukaeraṇḍaaṭṭhīni telakaraṇatthaṃ paṭiggahetvā tadaheva kataṃ telaṃ sattāhakālikaṃ, dutiyadivase kataṃ chāhaṃ vaṭṭati, evaṃ yāva sattamadivase kataṃ tadaheva vaṭṭati, uggate aruṇe nissaggiyaṃ , aṭṭhame divase anajjhoharaṇīyaṃ, uggahitena yena kenaci vatthunā katasadisaṃ hoti. Telatthāya paṭiggahitasāsapādīnaṃ sattāhātikkamena dukkaṭaṃ. Nibbattitaṃ sappi vā navanītaṃ vā kālepi vikālepi paṭiggahetvā pacituṃ vaṭṭati. Taṃ pana tadahu purebhattampi sāmisaṃ na vaṭṭati, saṃsaggato yāvakālikampi sāmaṃpakkaṃ siyāti nirāmisaṃ pana sattāhampi vaṭṭati.

Aññesaṃ—from fat-oil to other yāvakālikavatthūnaṃ, the bases of those yāvakālika items like ghee and the like—vatthuṃ, reckoned as yāvakālika, such as milk and the like, one does not cook—this is the connection. The intent here is this: Just as fat may be taken and cooked at the proper time for seven days’ use, it is not so with the yāvakālika base of ghee and the like, such as milk; even at the proper time, it is not permissible for seven days’ use. If those are prepared by oneself after being taken, they are not permissible after midday due to being taken with a base, not permissible with solid food due to self-cooking, nor even before midday due to being separated from their yāvakālika base. But if prepared by others, they are permissible with solid food before midday since not self-cooked. As for yāvajīvika items—mustard, madhuka, castor seeds, and bones—taken for oil-making, oil made on that day is sattāhakālika; made on the second day, it lasts six days; up to the seventh day, it lasts that day; at sunrise, it must be relinquished; on the eighth day, it is not to be consumed. It is like that made with any base taken. For mustard and the like taken for oil, exceeding seven days incurs an offense. Ghee or fresh butter produced may be taken and cooked at the proper or improper time. But even before midday on that day, it is not permissible with solid food; due to mixing, it might be yāvakālika if self-cooked, but without solid food, it is permissible for seven days.

Of others, from clarified butter, etc., belonging to others, belonging to things consumable within a day, of those, of whichever things consumable within a day, like ghee, etc., the thing, the milk etc. that is considered as consumable within a day, he does not cook. The connection is that This is the meaning of the text– as one can take and use butter, having been received during the proper time, for use within seven days, to be cooked during that the proper time , it is not so with the milk, etc., which are the material for ghee, etc. which is allowable for consumption. But milk,etc., which are materials of ghee, etc. cannot be consumed even during proper time, to be used within that seven-day period. For if those materials are received, and prepared by oneself, after the midday meal it is not allowable since the allowable period for using it as food had passed, since it was received with the ingredients; it is not allowable mixed with ingredients, since they are prepared by oneself; even before the meal, they are not allowable, since they have been separated from the things consumable within a day (yāvakālika). But when prepared by others, before midday, they are allowable, even if mixed, because one has not cooked them oneself. But, having received things that are consumable for life, such as mustard seeds, madhuka, castor seeds for making oil, the oil made on that day is allowable within the seven-day period; that made on the second day is allowable for six days; in this way, that made on the seventh day is only allowable on that day; when the sun has risen, it becomes nissaggiya (requiring relinquishment), and on the eighth day it is not to be consumed; it becomes like what is made with any received substance. There is an offense of wrong-doing (dukkaṭa) if the mustard seeds, etc., received for oil, exceeds the seven days. Ghee or butter that has been produced can be received and cooked, whether it is the proper time or the improper time. However, on that day, before midday, it is not allowable when mixed, because due to the mixture, it can become as one’s own cooking that can be consumed within a day (yāvakālika); but when not mixed, it is allowable for seven days.

92. Idāni “haliddi”ntiādinā yāvajīvikaṃ dasseti. Tattha “haliddi nāma nisā”tiādinā vuccamānepi pariyāyavacane sammoho siyāti na taṃvacanena bhusaṃ sammohayissāma, tasmā tāni upadesatova veditabbāni. Tattha “haliddi”nti binduāgamena vuttaṃ. Upacārena tu mūlādīni haliddādisaddena vuttāni. Tā haliddādayo keci itthiliṅgāyeva. Mūlaphale vacattañca…pe… bhaddamuttañca ativisāti padacchedo. Pañcamūla-saddena cūḷapañcamūlamahāpañcamūlāni gahitāni. Ādi-saddena vajakalimūle jaraṭṭhanti evamādīnaṃ saṅgaho.

92. Now, with “haliddi” and so on, yāvajīvika is shown. Therein, though it is said, “haliddi nāma nisā” and so forth, confusion might arise from synonyms, so we will not overly confuse with that phrasing; thus, they are to be understood directly by instruction. Therein, “haliddi” is said with a bindu addition. By extension, roots and the like are denoted by “haliddi” and similar terms. Some of these, like haliddā, are feminine only. In roots and fruits, there is wording… and bhaddamutta and ativisā—this is the word division. With pañcamūla, both minor and major five-root groups are included. With ādi, the inclusion of vajakalimūle, jaraṭṭha, and so forth is meant.

92. Now, with “turmeric”, etc., he shows the things consumable for life. There, although it is said with synonyms such as “turmeric means night,” etc., there might be confusion; we will not cause excessive confusion with that expression. Therefore, those should be understood from instruction. There, “turmeric” is said with the insertion of the bindu (dot). But by usage, the roots, etc., are expressed by the term turmeric, etc. Some of those, like turmeric and so forth, are always of the feminine gender. And the division of roots and fruits, etc…bhadamuttaka and ativisā. By the term five roots, the small five roots and the great five roots are included. By the word etc. the roots of vajas, kalis, jaraṭṭhas, and so on, are included.

93-5. Goṭṭhaphalanti madanaphalanti vadantīti. Tīṇi phalāni yassaṃ saṅgahitaṃ sā tiphalā. Eraṇḍakādīnanti ādi-saddena jātirukkhādīnaṃ gahaṇaṃ. Sulasādīnaṃ paṇṇanti sambandho. Ādi-saddena asokādīnaṃ gahaṇaṃ. Sūpeyyapaṇṇanti tambakataṇḍuleyyādisūpayoggapaṇṇaṃ. Ucchuniyyāsaṃ ṭhapetvā sabbo niyyāso ca sarasaṃ ucchujaṃ tacañca ṭhapetvā sabbo taco cāti sambandho. Tattha hiṅgukaṇikāraniyyāsādi sabbo niyyāso nāma. Nirasaucchutacādi sabbo taco nāma. Loṇaṃ sāmuddādi. Lohaṃ ayatambādi. Silā kāḷasilādi.

93-5. Goṭṭhaphala means madana fruit, they say. The three fruits included in it are tiphalā. Eraṇḍakādīnaṃ—with ādi, the inclusion of birth-trees and the like; the leaves of sula and the like—this is the connection. With ādi, the inclusion of asoka and the like. Sūpeyyapaṇṇa means leaves suitable for soup, like those of copper rice. Except for sugarcane sap, all sap, and except for juicy sugarcane bark, all bark—this is the connection. Therein, sap like that of hiṅgu and kaṇikāra is all niyyāso. Bark like dry sugarcane is all taco. Loṇaṃ means sea-salt and the like. Lohaṃ means iron and the like. Silā means black stone and the like.

93-5. Goṭṭhaphala is, they say, the fruit of madana. That in which three fruits are included is the three fruits. Of castor, etc., by the word etc., the inclusion of jāti, rukkha, etc. is done. The leaves of sulasa, etc. is the connection. By the word etc., the inclusion of asoka, etc. is done. Leaf for soup means a leaf suitable for soup, such as with red cooked rice, etc. Excluding the juice of sugarcane, all the juices, and excluding the sugarcane with pith, and all the barks is the connection. There, the juice of asafoetida, kaṇikāra, etc., is all called juice. The bark of the sugarcane without pith, etc., is all called bark. Salt is sea salt, etc. Metal is iron, copper, etc. Stone is black stone, etc.

96. Suddhasitthanti madhunā amakkhitaṃ. Madhumakkhitaṃ pana sattāhakālikaṃ. Yañca kiñci sujhāpitanti dujjhāpitaṃ akatvā sujjhāpitaṃ yaṃ kiñci ca. Vikaṭādippabhedanti vikaṭaṃ gūthamattikāmuttachārikāsaṅkhātaṃ ādi yassa, so pabhedo yassāti bāhirattho, taṃ. Yaṃ kiñci cāti sambandho. Ettha pana ādi-saddena kandakhādanīye khīrakākolādayo, muḷālakhādanīye haliddisiṅgiveramūlādayo, matthakakhādanīye haliddisiṅgiverakaḷīrādayo, khandhakhādanīye uppalapaṇṇadaṇḍādayo, pupphakhādanīye campakapupphādayo, aṭṭhikhādanīye madhukaṭṭhieraṇḍasāsapādayo, piṭṭhakhādanīye adhotatālapiṭṭhādayo ca saṅgahitāti daṭṭhabbā.

96. Suddhasittha means pure, not smeared with honey. That smeared with honey is sattāhakālika. Yañca kiñci sujhāpita means anything well-purified, not poorly purified. Vikaṭādippabheda means that whose division includes vikaṭa—feces, clay, urine-ash—as its start; that is external; anything—this is the connection. Here, with ādi, in bulb-edibles, milk-kākola and the like; in root-edibles, turmeric, ginger roots, and the like; in top-edibles, turmeric and ginger shoots; in stem-edibles, water-lily leaf stems and the like; in flower-edibles, campaka flowers and the like; in seed-edibles, madhuka seeds, castor seeds, mustard seeds, and the like; in flour-edibles, unwashed palm flour and the like are included, so it should be seen.

96. Pure beeswax is not smeared with honey. But that which is smeared with honey is allowable for seven days. And whatever is well strained, having not made it badly strained, but well strained, whatever it may be. Difference of crude, etc. means crude, dung, soil, urine, ash, which are the beginning, and the difference has that , that is the external meaning, to that. Whatever it may be is the connection. Here, however, by the word etc., bulbs for eating, such as milk, kākolī, etc., roots for eating, such as turmeric, ginger root, etc., tops for eating, such as turmeric, ginger shoots, etc., stems for eating, such as lotus leaf stalks, etc., flowers for eating, such as campaka flowers, etc., seeds for eating, such as madhuka seeds, castor seeds, mustard seeds, etc., flour for eating, such as unwashed palm flour, etc., are included, it should be understood.

97. Idāni sabbaso yāvajīvikaṃ dassetuṃ asakkuṇeyyattā vuttāni ca avuttāni ca ekato sampiṇḍetvā tattha lakkhaṇaṃ ṭhapento “mūla”ntiādimāha. Tattha “sāro”ti vattabbe “sāra”nti liṅgavipallāsenāha. “Sāro bale thiraṃse cā”ti hi nighaṇḍu. Āhāraṭṭhanti āhārena jāto attho payojanaṃ āhārattho, sova āhāraṭṭho, taṃ āhārakiccanti vuttaṃ hoti.

97. Now, to show the entirety of what pertains to lifelong use, combining both what was stated and unstated due to inability to express it fully, and establishing the characteristic therein, he says “mūla” and so forth. Here, although “sāro” (essence) should be said, he says “sāra” due to a gender reversal. For it is said in the lexicon, “Sāro is firm strength and stability.” “Āhāraṭṭha” means the purpose or benefit born of food; that is āhāraṭṭha, and it is said to be the function of food.

97. Now, because it is impossible to show everything completely for life, combining what has been said and what has not been said, establishing a characteristic, he says “mūla” (root), etc. There, instead of saying “sāro” (essence), he says “sāra” with a change of gender. Indeed, the lexicon says, “Sāro bale thiraṃse cā” (Essence is in strength and in the firm part). Āhāraṭṭha means ‘the meaning born from food, benefit, is the purpose of food (āhārattho), that itself is āhāraṭṭho’; It means ‘the activity with purpose of food(āhārakicca)’.

98. Idāni catūsu kappiyākappiyādivibhāgaṃ dasseti “sabbā”tiādinā. Tattha sabbe kālikā, tesaṃ sambhogo anubhavoti samāso. Kāleti pubbaṇhakāle. Sabbassāti gilānāgilānassa. Sati paccayeti tīsu yāmakālikaṃ pipāsādikāraṇe sati, sattāhakālikaṃ yāvajīvikañca gelaññakāraṇe satīti attho, kālato vigato vikālo, tasmiṃ, yāmakālikaṃ vikāle āhāratthāya ajjhoharaṇe, sattāhakālikaṃ pana yāvajīvikañca tadatthāya paṭiggahaṇamattepi dukkaṭaṃ.

98. Now, he shows the division into four—permissible and impermissible, etc.—with “sabbā” and so forth. Here, “all” refers to all time-bound items, and their enjoyment or use is a compound. “Kāle” means at the morning time. “Sabbassa” means for both the sick and the healthy. “Sati paccaye” means when there is a condition: for the three-time (yāmakālika) items, due to thirst or similar reasons; for the seven-day (sattāhakālika) and lifelong (yāvajīvika) items, due to illness. “Vikālo” means beyond the proper time; in that case, consuming a three-time item outside its time for nourishment incurs a fault; for seven-day and lifelong items, even mere acceptance for that purpose incurs a dukkata offense.

98. Now, he shows the fourfold division of suitable, unsuitable, etc., with “sabbā” (all), etc. There, the combination is that the experience is the enjoyment of all time-spans. Kāle means in the morning time. Sabbassā means for both the sick and the not-sick. Sati paccaye means, in the case of the three, when there is a cause like thirst for the yāmakālika (allowed during a watch of the night), and when there is a cause of illness for the sattāhakālika (allowed for seven days) and yāvajīvika (allowed for life), it is so; departed from time is vikālo (untimely), in that, for partaking for sustenance the yāmakālika in untimely, and receiving only sattāhakālika and yāvajīvika even mere receiving for that purpose, there is an offense of wrong-doing (dukkaṭa).

99. Ubhoti yāvakālikaṃ yāmakālikañca. Tattha yāvakālikaṃ attano kālātikkantaṃ vikālabhojanabhikkhāpadena pācittiyaṃ janayati, yāmakālikaṃ yāmātikkantaṃ sannidhisikkhāpadena. Ete ubhopi antovutthañca sannidhiñca janayantīti sambandho. “Antovutthaṃ sannidhi”nti bhāvappadhānoyaṃ niddeso, antovutthattaṃ sannidhittañcāti attho.

99. “Ubho” refers to both daily (yāvakālika) and three-time (yāmakālika) items. Here, a daily item exceeding its time incurs a pācittiya offense under the training rule against eating at the wrong time, while a three-time item exceeding its period incurs it under the training rule on storing. Both of these produce internal retention and storing—this is the connection. “Antovutthaṃ sannidhi” is a description emphasizing the state: it means being internally retained and stored.

99. Ubho means both yāvakālika (allowed for the forenoon) and yāmakālika(allowed during a watch of the night). There, the yāvakālika, exceeding its own time, generates a pācittiya (offense requiring expiation) by the precept on untimely eating, the yāmakālika, exceeding a watch of the night, by the precept on storing. These both generate both cooking inside and storing; this is the connection. “Antovutthaṃ sannidhi” this is a statement with predominance of the abstract; it means the state of being cooked inside and the state of being stored.

100. Atināmiteti atikkāmite. Pācittīti sattāhātikkantaṃ bhesajjasikkhāpadena nissaggiyapācittiyāpatti ca hotīti attho. Sace dvinnaṃ santakaṃ ekena paṭiggahitaṃ avibhattaṃ hoti, sattāhātikkame dvinnampi anāpatti, paribhuñjituṃ pana na vaṭṭati. Pāḷināruḷheti pāḷiyaṃ anāruḷhe sappiādimhi satta ahāni atināmiteti sambandho. Sappīti manussādīnaṃ sappi. Ādi-saddena tesaṃyeva navanītaṃ, nāḷikerāditelaṃ, sītodakena kataṃ madhukapupphaphāṇitañca saṅgahitaṃ.

100. “Atināmite” means exceeded. “Pācittī” means that exceeding seven days incurs a nissaggiya pācittiya offense under the training rule on medicine—this is the meaning. If something belongs to two people and is accepted by one without division, both are free of offense after seven days, but it may not be used. “Pāḷināruḷhe” connects to: in items not specified in the canonical text, such as ghee (sappi), seven days may be exceeded. “Sappī” refers to ghee from humans and others. The word “ādi” includes their fresh butter, coconut oil and other oils, and honey-flower syrup made with cold water.

100. Atināmite means exceeded. Pācittī means there is also an offense of nissaggiya pācittiya (expiation with forfeiture) according to the precept on medicine exceeding seven days. If the possession of two is received by one and is not divided, when seven days are exceeded, there is no offense for either, but it is not proper to consume. Pāḷināruḷhe is connected with ‘having elapsed seven days in ghee, etc., not stated in the Pāḷi’. Sappī means ghee of humans, etc. By the word ādi (etc.), clarified butter of those, coconut oil, etc., and molasses of madhuka flower made with cold water are included.

101. Nissaṭṭhaladdhanti nissaṭṭhaṃ vinayakammavasena nissajjitañca taṃ laddhañca puna tathevāti nissaṭṭhaladdhaṃ. Taṃ gahetvāti seso. Nissajjanavidhānaṃ pana vakkhamānanayena veditabbaṃ. “Naṅga”ntiādi upalakkhaṇamattaṃ. Tena makkhitāni kāsāvādīni ca pana aparibhogāniyeva . Aññassa pana kāyikaparibhogo vaṭṭati. Vikappentassa sattāhe sāmaṇerassāti ettha ṭīkāyaṃ “idaṃ sappiṃ tuyhaṃ vikappemī”tiādinā tesaṃ tesaṃ nāmaṃ gahetvā sammukhāparammukhāvikappanavasena atthaṃ dassetvā taṃ sādhayantehi avikappite vikappitasaññī nissaggiyaṃ pācittiya”nti āpattivāre pāḷi āhaṭā. “Sace upasampannassa vikappeti, attano eva santakaṃ hoti, paṭiggahaṇampi na vijahatī”ti dosaṃ vatvā anupasampannassa vikappane attasantakattābhāvo, paṭiggahaṇavijahanañca payojanaṃ vuttaṃ. Tattha vadāma – āpattivāre “avikappite”tiādipāḷiyeva natthi, “anadhiṭṭhite adhiṭṭhitasaññī nissaggiyaṃ pācittiyaṃ, avissajjite vissajjitasaññī nissaggiyaṃ pācittiya”ntiādinā (pārā. 624) pāḷiyā āgatattā tadanurūpameva anāpattivāre “adhiṭṭheti, vissajjetī”tiādināva pāḷi āgatā. Yadi bhaveyya, vaṇṇanīyaṭṭhānatāya aṭṭhakathāya bhavitabbaṃ, na cettha aṭṭhakathāyaṃ vijjati. Anupasampannassa vikappane ca kathaṃ paṭiggahaṇaṃ vijahati sikkhāpaccakkhānādīsu chasu paṭiggahaṇavijahanakāraṇesu vikappanassa anantogadhattā, tasmā nāyamettha atthoti.

101. “Nissaṭṭhaladdha” means relinquished by a disciplinary act and then received again as such. “Taking it” is the remainder. The method of relinquishment should be understood as will be explained later. “Naṅga” and so forth are merely indicative. Thus, items smeared, such as robes, are indeed unfit for use. But bodily use by another is permissible. “Vikappentassa sattāhe sāmaṇerassa” means: in the commentary (ṭīkā), it states that by saying, “I assign this ghee to you,” etc., specifying names and assigning it in person or absentia, if one mistakenly thinks it is assigned when it is not, it incurs a nissaggiya pācittiya. It adds that if assigned to an ordained person, it remains one’s own possession and does not abandon acceptance; it notes the fault and states that assigning to an unordained person removes ownership and abandons acceptance as its purpose. We say: in the section on offenses, there is no such text as “avikappite”; rather, it says, “Perceiving as determined what is not determined incurs a nissaggiya pācittiya; perceiving as relinquished what is not relinquished incurs a nissaggiya pācittiya” (pārā. 624). Thus, in the section on non-offenses, it is accordingly stated as “he determines, he relinquishes,” etc. If it were so, it should be in the commentary as a point to explain, but it is not found there. And how does assigning to an unordained person abandon acceptance, since assigning is not included among the six reasons for abandoning acceptance, such as renouncing training? Thus, this is not the meaning here.

101. Nissaṭṭhaladdha means nissaṭṭha, what has been forfeited by a vinaya procedure, and laddha, received again in the same way, therefore nissaṭṭhaladdha. The remainder is ‘having taken that’. But the method of forfeiture should be understood in the way that will be stated. “Naṅga” (plough), etc., is only an illustration. Therefore, those smeared such as with ochre robes, are indeed unusable. But physical usage by another is suitable. Vikappentassa sattāhe sāmaṇerassā In this context, in the ṭīkā (commentary), “I offer this ghee to you for vikappa (dual-ownership),” etc., taking the names of each of them, showing the meaning based on the methods of vikappa before face and behind, those resolving it, in the portion of the offenses, the Pāḷi text ‘One who thinks something not made dual-ownership is made dual-ownership, there is a nissaggiya pācittiya’ has been brought. After stating the fault as, “If he makes it dual-ownership for a fully ordained monk, it becomes his own possession; he does not give up even the acceptance,” for the purpose of its not becoming one’s own possession and abandoning receiving in the case of making something dual-ownership for a not-fully ordained person, this has been spoken. Regarding that, we say: in the portion of offenses, the Pāḷi text like “avikappite” (not made dual-ownership), etc., does not exist at all; because it has come in the Pāḷi as “anadhiṭṭhite adhiṭṭhitasaññī nissaggiyaṃ pācittiyaṃ, avissajjite vissajjitasaññī nissaggiyaṃ pācittiya” (pārā. 624) (thinking something not determined is determined, there is a nissaggiya pācittiya, thinking not relinquished is relinquished, there is a nissaggiya pācittiya), etc., similarly in the portion of no offenses, the Pāḷi text has come as “adhiṭṭheti, vissajjetī” (determines, relinquishes), etc. If it were to exist, it should exist in the aṭṭhakathā (commentary), as it is a place to be explained, but it does not exist here in this aṭṭhakathā. And in the case of making something dual-ownership for a not-fully ordained, how does he abandon acceptance, because in the six reasons for abandoning receiving, such as renouncing the training, etc., the method of making it dual-ownership is not included, therefore, this is not the meaning here.

Mayamettha evamatthaṃ bhaṇāma – vikappentassāti ettha vikappanaṃ saṃvidahanaṃ “cittasaṅkappo”tiādīsu viya, ubhayattha pana upasaggehi nānattamattaṃ, tasmā antosattāhe sāmaṇerassa yassa kassaci vikappentassa saṃvidahantassa pariccāgasaññaṃ pariccāgacetanaṃ pariccāgādhippāyaṃ uppādentassa anāpattīti attho. Idañca mahāsumattheravādamolubbha vuttaṃ. Vuttañhi “tena cittenā”tiādīsu pāḷivacanesu adhippāyaṃ dassentena, “idaṃ kasmā vuttaṃ. Evañhi antosattāhe datvā pacchā paṭilabhitvā paribhuñjantassa anāpattidassanattha”nti (pārā. aṭṭha. 2.625). Mahāpadumatthero panāha “sattāhātikkantassa pana paribhoge anāpattidassanatthamidaṃ vutta”nti (pārā. aṭṭha. 2.625). Ayameva vādo tesu sundarataro. Sattāhe makkhanādiṃ adhiṭṭhato ca aññassa dadatopi ca anāpattīti sambandho. Ādi-saddena abbhañjanādiṃ saṅgaṇhāti. Ayametthādhippāyo – sappiādiṃ abbhañjanādiṃ madhuṃ arumakkhanaṃ, phāṇitaṃ gharadhūpanaṃ adhiṭṭhato anāpattīti. Aññassāti upasampannassa vā anupasampannassa vā.

Here, we say this is the meaning: “vikappentassa” means assigning, which is arranging, as in “mental intention” (cittasaṅkappo) and similar contexts; the difference lies only in prefixes. Thus, within seven days, for a novice or anyone assigning, arranging, generating the perception, intention, or resolve to relinquish incurs no offense—this is the meaning. This is said following the view of Mahāsumatthera. For it is stated in canonical passages like “with that intention,” indicating resolve, saying, “Why is this said? Indeed, to show there is no offense for one who gives within seven days and later takes it back to use” (pārā. aṭṭha. 2.625). But Mahāpadumatthero says, “This is said to show no offense in using it after seven days” (pārā. aṭṭha. 2.625). This view is the more elegant of the two. There is no offense for one determining oil (makkhana) and so forth within seven days or giving it to another—this is the connection. The word “ādi” includes anointing and so forth. The intent here is: there is no offense in determining ghee, anointing, honey, unrefined syrup (arumakkhana), molasses (phāṇita), or household incense (gharadhūpana). “Aññassa” means to an ordained or unordained person.

Here, we explain the meaning in this way – In the phrase vikappentassā, vikappanaṃ means arranging, similar to its use in phrases like “cittasaṅkappo” (mental intention), but the prefixes in both cases show the distinction in their meaning. Therefore, the meaning is that there is no offense for one who, within the seven-day period, when giving away to a novice or anyone else, does so by arrangement, generating the perception of relinquishment, the volition of relinquishment, and the intention of relinquishment. This is stated quoting the view of Mahāsumatthera. For it is said, showing the intention in scriptural passages like “tena cittenā” (by that mind/citta), “Why was this said? It is to show that there is no offense for one who, having given within the seven-day period, later receives it back and consumes it” (pārā. aṭṭha. 2.625). Mahāpadumatthera, however, says, “This was said to show that there is no offense when consuming after the seven-day period has passed” (pārā. aṭṭha. 2.625). This very view is more beautiful among them. The connection is that there is no offense for one who, during the seven-day period, either consecrates butter, etc., or gives it to another. The word ādi (etc.) includes anointing and so forth. The meaning here is this – There is no offense for one who consecrates butter, etc., anointing oil, etc., honey for rubbing on wounds, or molasses for house fumigation. Aññassāti (to another) means to either an ordained or an unordained person.

102. Yāvakālikaādīni attanā saha saṃsaṭṭhāni sabbhāvaṃ gāhāpayantīti sambandho. Sabbhāvanti sassa attano bhāvo dvitte sabbhāvo, taṃ. Tasmāti yasmā evaṃ, tasmā. Evamudīritanti evaṃ “vikappentassa sattāhe”tiādinā vuttaṃ. Ayamettha adhippāyo – yasmā attanā saṃsaṭṭhāni attano bhāvaṃ gāhāpayanti yāvakālikādīni, tasmā sattāhātikkāmitāni sattāhakālikāni pācittiyajanakāni saṃsaṭṭhāni attasaṃsaṭṭhānipi pācittiyajanakāni karontīti avikappanādimhi sati byatirekato pācittiyāpattiparidīpakaṃ “vikappentassā”tiādikaṃ vākyattayaṃ vuttanti. Ṭīkāyaṃ pana “idāni vakkhamānaṃ sandhāya evanti vutta”nti vuttaṃ. Taṃ vakkhamānassa atītaudīritattāyogato kathaṃ yujjatīti. Evamudīritanti vā pāḷiyaṃ aṭṭhakathāyañca evameva vuttanti attho. Eva-saddo avadhāraṇe.

102. Daily items (yāvakālika) and so forth, when mixed with oneself, cause everything to take on their nature—this is the connection. “Sabbhāva” means their own nature; when dual, it is sabbhāvo. “Tasmā” means because of this. “Evamudīrita” means stated thus, as in “vikappentassa sattāhe” and so forth. The intent here is: since daily items and so forth, when mixed with oneself, cause one’s nature to be taken on, seven-day items exceeding their time, which produce a pācittiya, also make mixed and self-mixed items produce a pācittiya. Thus, when there is no assigning, the three statements beginning with “vikappentassa” indicate a pācittiya offense by implication. But the commentary (ṭīkā) says, “eva is said with reference to what will be stated later.” How does this fit, since what will be stated refers to what was already expressed? “Evamudīrita” means stated thus in the canonical text and commentary. The word “eva” is for emphasis.

102. The connection is that lifetime and other allowed things, when mixed with oneself, cause their own nature to be imparted. Sabbhāvanti, one’s own, sassa, nature is bhāvo, with the doubling, sabbhāvo, that. Tasmāti (therefore) means because it is so, therefore. Evamudīritanti, thus stated as “vikappentassa sattāhe” (for one who gives it away within seven days), etc. The meaning here is this – because lifetime and other allowed things mixed with oneself, cause their own nature to be imparted, lifetime and other allowed things, mixed with seven-day allowed things. Therefore, seven-day allowed things that have passed the seven-day period, generating a pācittiya offense, also cause even things mixed with themselves to generate a pācittiya offense. Thus, when there is no formal giving away (avikappana), etc., the three sentences beginning with “vikappentassā” are stated to indicate the pācittiya offense by way of negative consequence. In the ṭīkā (sub-commentary), however, it is said, “Evanti vutta (it is said thus) is said with reference to what will be stated now”. How does that fit, since what will be stated is not suitable for being a past utterance? The meaning is that in the passage Evamudīritanti, and in the commentary, it is stated thus. The word Eva is used for emphasis.

103-5. Idāni attasaṃsaṭṭhānaṃ yāvakālikādīnaṃ sabbhāvagāhāpanaṃ sarūpato dassetuṃ “pure”tiādimāha. Tattha sattāhanti satta ahāni yassa taṃ sattāhaṃ, sattāhakālikaṃ. Ca-saddo aṭṭhānappayutto, so sattāhañca yāvajīvikañcāti yojetabbo. Sesakālikasammissanti sesehi tadahu paṭiggahitehi kālikehi yāvakālikayāmakālikasaṅkhātehi sammissaṃ. Pācittīti sannidhisikkhāpadena pācitti. Tadahu paṭiggahitanti tasmiṃyeva dine purebhattaṃ paṭiggahitaṃ. Tadahevāti tasmiṃyeva dine purebhattameva. Sesanti sattāhakālikaṃ yāvajīvikañca. Evanti yāme eva paribhuñjayeti vijānīyanti sambandho. Itaranti sattāhakālikato aññaṃ yāvajīvikaṃ.

103-5. Now, to distinctly show how self-mixed daily items and so forth take on their full nature, he says “pure” and so forth. Here, “sattāha” means seven days, referring to a seven-day item (sattāhakālika). The word “ca” is used out of context and should be construed as “both seven-day and lifelong (yāvajīvika) items.” “Sesakālikasammissa” means mixed with other time-bound items received that day, namely daily (yāvakālika) and three-time (yāmakālika) items. “Pācittī” means a pācittiya under the training rule on storing. “Tadahu paṭiggahita” means received that very day before the meal. “Tadahevā” means that very day before the meal itself. “Sesa” refers to seven-day and lifelong items. “Eva” connects to: it should be understood that they are used only within the period (yāme). “Itara” means other than seven-day items, i.e., lifelong items (yāvajīvika).

103-5. Now, in order to show in their essential form the imparting of the inherent nature of lifetime and other allowed things that are mixed with oneself, he says “pure” (before), etc. There, sattāhanti, that which has seven days is sattāhaṃ, a seven-day allowed thing. The word ca (and) is not used in the place, it should be connected as sattāhañca yāvajīvikañca (both seven-day and lifetime). Sesakālikasammissanti, mixed with the remaining allowable, accepted on that day, namely the lifetime and allowable for that-period-of-day. Pācittīti, a pācittiya offense by the rule on storing. Tadahu paṭiggahitanti, received on that very day before the meal. Tadahevāti, on that very day, before the meal itself. Sesanti, the seven-day allowable and the lifetime. Evanti, the connection is that it should be understood as consuming only during the allowed time. Itaranti, another lifetime allowable thing apart from the seven-day allowable.

9. Paṭiggāhaniddesavaṇṇanā

9. Explanation of the Description of Acceptance

9. Explanation of the Designation of Receiving

106. Dātuṃ kāmetīti dātukāmo, tassa abhihāro īsakampi oṇamanādinābhiharaṇanti tappuriso, hatthassa pāso hatthapāso. Ruḷhīvasena tu aḍḍhateyyahattho hatthapāso nāma. So ca sace bhikkhu nisinno hoti, āsanassa pacchimantato paṭṭhāya, sace ṭhito, paṇhiantato paṭṭhāya, sace nipanno, yena passena nipanno, tassa pārimantato paṭṭhāya dāyakassa nisinnassa ṭhitassa vā ṭhapetvā pasāritahatthaṃ yaṃ āsannataraṃ aṅgaṃ, tassa orimantena paricchinditvā veditabbo. Eraṇakkhamanti thāmamajjhimena purisena eraṇassa ukkhipanassa khamaṃ yoggaṃ. Vatthusaddāpekkhaṃ napuṃsakattaṃ. Tidhā denteti kāyakāyappaṭibaddhanissaggiyānaṃ vasena tīhi pakārehi dāyake dadamāne. Tattha yena kenaci sarīrāvayavena antamaso pādaṅguliyāpi dīyamānaṃ kāyena dinnaṃ nāma hoti, kaṭacchuādīsu yena kenaci dīyamānaṃ kāyappaṭibaddhena, kāyato pana kāyappaṭibaddhato vā mocetvā hatthapāse ṭhitassa kāyena vā kāyappaṭibaddhena vā pātiyamānaṃ nissaggiyena payogena dinnaṃ nāma. Dvidhā gāhoti kāyakāyappaṭibaddhānaṃ vasena dvīhi pakārehi yehi kehici dīyamānassa gahaṇaṃ. Evaṃ paṭiggaho pañcaṅgoti yojanā. Pañcaṅgoti pañca aṅgāni yassāti bahubbīhi.

106. “Dātuṃ kāmeti” means desiring to give; its offering, even slight bending or presenting, is a compound: “hatthapāso” means the reach of the hand. By convention, a hand and a half is called hatthapāso. If a monk is seated, it is measured from the back edge of the seat; if standing, from the heel; if lying down, from the edge of the side on which he lies. Excluding the extended hand of the seated or standing donor, it is determined by the nearest limb’s lower edge. “Eraṇakkhama” means capable of being lifted by a person of moderate strength, suitable for lifting; neuter due to the object. “Tidhā dente” means when the donor gives in three ways: by body, by what is attached to the body, or by relinquishment. Here, giving by any bodily part, even a toe, is called giving by the body; giving by any means like a spoon is by what is attached to the body; giving by releasing from the body or its attachment into the hand’s reach by body or attachment is called giving by relinquishment. “Dvidhā gāho” means acceptance in two ways: by body or by what is attached to the body, however it is given. Thus, acceptance has five factors—this is the construction. “Pañcaṅgo” means having five factors—a compound.

106. Dātuṃ kāmeti means wishing to give, dātukāmo; the abhihāro of that (tassa) is the offering (abhiharaṇaṃ) of even a little (īsakaṃ) by lowering (oṇamana) etc., so it is a tappurisa compound. Hatthassa pāso means hand-reach (hatthapāso). By convention (Ruḷhīvasena), however, a hand-reach (hatthapāso) is two and a half cubits. And if the monk is seated, it should be measured from the rear edge of the seat; if standing, from the heel; if reclining, from the further edge of the side on which he is reclining; and taking the closest part of the extended hand, placed by the giver, whether seated or standing; this is determined by the outer limit. Eraṇakkhama means capable (khamaṃ) of lifting (eraṇassa) of a man of average strength. The neuter gender is due to the reference to the object. Tidhā dente means in three ways (tīhi pakārehi) by giving to the giver due to bodily (kāya), connected to the body (kāyappaṭibaddha) and released (nissaggiya). Among them, what is given by any bodily member, even by a toe, is called given by the body; what is given by any among the spoon, etc. is called connected to the body. But what is released from the body or from what is connected to the body and falls, either by the body or by something connected to the body, into the hand-reach of one standing, is called given by the action of releasing. Dvidhā gāho means accepting in two ways (dvīhi pakārehi) due to the bodily and connected to the body. Acceptance (paṭiggaho) is thus fivefold (pañcaṅgo) – this should be construed. Pañcaṅgo (fivefold) forms a bahubbīhi compound as: having five (pañca) limbs (aṅgāni).

107. Idāni aneraṇakkhame ca kismiñci kāyappaṭibaddhe ca paṭiggahaṇārohanaṃ dassetuṃ “asaṃhāriye”tiādimāha. Tattha asaṃhāriyeti ānetumasakkuṇeyye phalakapāsāṇādimhi. Tatthajāteti tesuyeva rukkhādīsu jāte kiṃsukapaduminipaṇṇādike. Ciñcaādīnaṃ sukhume paṇṇeti sambandho. Tāni hi sandhāretuṃ na sakkonti. Tesaṃ pana sākhāsu vaṭṭati. Ādi-saddena “aṅga”ntiādikaṃ saṅgaṇhāti. Vā-saddo samuccaye. Asayhabhāreti thāmamajjhimapurisena sahituṃ sandhāretuṃ asakkuṇeyye bhāre. Sabbesaṃ paṭiggaho “na rūhatī”ti iminā sambandho.

107. Now, to show acceptance of what cannot be lifted or something attached to the body, he says “asaṃhāriye” and so forth. Here, “asaṃhāriye” means immovable, like a plank or stone. “Tatthajāte” means grown there, like kiṃsuka or lotus leaves on trees. It connects to delicate leaves of tamarind and so forth, which cannot support them; but it is permissible on their branches. The word “ādi” includes “limb” and so forth. The word “vā” is for conjunction. “Asayhabhāre” means a load that a person of moderate strength cannot bear or support. For all, acceptance “does not apply”—this is the connection.

107. Now, in order to show the ascending upon acceptance regarding something that cannot be lifted and something that is connected to the body, he says “asaṃhāriye”, etc. Here, asaṃhāriye means on something that cannot be brought, like a board or a stone. Tatthajāte means growing on those trees, etc. themselves, like the leaves of kiṃsuka, lotus, etc. It is related to the fine leaves of ciñca, etc. For they cannot support it. But it is proper on their branches. By the word ādi (etc.), “aṅga” (limb), etc. are included. The word vā is used in the sense of conjunction. Asayhabhāre means a heavy load that a man of average strength is unable to bear or support. The acceptance of all is connected with the phrase “does not ascend.”

108. Idāni paṭiggahaṇavijahanaṃ dasseti “sikkhā”tiādinā. Tattha sikkhāmaraṇaliṅgehīti sikkhāpaccakkhānena ca maraṇena ca liṅgaparivattanena ca. Anapekkhavisaggatoti natthi apekkho etassāti anapekkho, sova visaggo, tato ca. Acchedāti corādīhi acchinditvā gahaṇena. Anupasampannadānāti anupasampannassa dānena. Ca-saddo sabbattha ānetabbo. Gāhoti paṭiggahaṇaṃ. Upasammatīti vijahati.

108. Now, he shows the abandonment of acceptance with “sikkhā” and so forth. Here, “sikkhāmaraṇaliṅgehī” means by renouncing training, by death, and by changing gender. “Anapekkhavisaggato” means having no expectation, thus relinquishment, and from that. “Acchedā” means by taking without cutting by thieves and so forth. “Anupasampannadānā” means by giving to an unordained person. The word “ca” should be applied throughout. “Gāho” means acceptance. “Upasammatī” means it is abandoned.

108. Now, he shows the relinquishing of acceptance by “sikkhā”, etc. Here, sikkhāmaraṇaliṅgehī means by disavowal of the training (sikkhāpaccakkhānena), by death (maraṇena), and by change of gender (liṅgaparivattanena). Anapekkhavisaggato means anapekkho – without expectation, and from that is relinquishment (visaggo). Acchedā means by not taking by force by thieves, etc. Anupasampannadānā means by the giving of a non-ordained person. The word ca should be brought in everywhere. Gāho means acceptance (paṭiggahaṇaṃ). Upasammatī means relinquishes.

109-10. Idāni appaṭiggahitaṃ paribhoge dosaṃ dassetuṃ “appaṭiggahita”ntiādimāha. Tattha sabbanti catukālikapariyāpannaṃ sakalampi. Idāni appaṭiggahetvā paribhuñjitabbaṃ dassetuṃ “suddha”ntiādimāha. Tattha suddhaṃ nātibahalaṃ udakañca tathā aṅgalaggaṃ avicchinnaṃ danta…pe… gūthakañca loṇa…pe… karīsakañca kappateti sambandho. Tattha suddhanti rajareṇūhi aññarasena ca asammissatāya parisuddhaṃ. Nātibahalanti yaṃ kasitaṭṭhāne bahalamudakaṃ viya mukhe vā hatthe vā na laggaṃ, taṃ. Avicchinnanti aṅgato vicchinditvā na gataṃ. Dantāni ca akkhīni ca kaṇṇañca dantakkhikaṇṇaṃ pāṇyaṅgattā, tassa gūthakanti tappuriso. Loṇaṃ sarīruṭṭhitaṃ. Siṅghāṇīti siṅghāṇikā. Vicchinnaṃ na paṭiggahetabbaṃ.

109-10. Now, to show the fault of using what is not accepted, he says “appaṭiggahita” and so forth. Here, “sabba” means all included in the four time-bound categories. Now, to show what may be used without acceptance, he says “suddha” and so forth. Here, it connects to: pure, not overly thick water, and likewise uninterrupted tooth… excrement, salt… excrement is permissible. Here, “suddha” means pure, unmixed with dust or other tastes. “Nātibahala” means not sticking to the mouth or hand like thick water in a plowed field. “Avicchinna” means not separated from the limb. “Dantakkhikaṇṇa” is a compound of teeth, eyes, and ears as bodily parts; its excrement. “Loṇa” is bodily salt. “Siṅghāṇī” means nasal mucus. What is separated must not be accepted.

109-10. Now, in order to show the fault in using what has not been accepted, he says “appaṭiggahita”, etc. There, sabba means all (sakalaṃ) that is included within the four time periods. Now, to show what should be used without accepting it, he says “suddha”, etc. Here, pure (suddhaṃ), not very thick (nātibahalaṃ) water, and likewise uninterrupted, clinging to the limb… and excrement… and urine… and solid excrement is suitable – this is the connection. Here, suddha means pure due to being unmixed with dust, dirt, and other tastes. Nātibahala means that which does not cling to the mouth or hand like thick water in a cultivated place. Avicchinna means not separated from the limb. And teeth, eyes, and ear – since they are part of the hand and limbs, dantakkhikaṇṇaṃ; its gūthaka (excrement) is a tappurisa compound. Loṇaṃ (salt) arises from the body. Siṅghāṇī means nasal mucus. What is separated should not be accepted.

111. Idāni “gūthā”tiādinā kālodissaṃ dasseti. Tathāvidheti sappadaṭṭhakkhaṇādike tathāvidhe kāle. Tathā tādiso vidho kālo etassāti bahubbīhi. Seveyyāti sevanaṃ kareyya, paribhuñjeyyāti vuttaṃ hoti. Asante kappakāraketi ettha dubbacopi asamatthopi kappiyakārako asantapakkheyeva tiṭṭhatīti veditabbo. Kālodissattā pana chārikāya asati alladāruṃ rukkhato chinditvā kātuṃ, mattikāya asati bhūmiṃ khaṇitvāpi mattikaṃ gahetuṃ vaṭṭati.

111. Now, with “gūthā” and so forth, he shows what is time-specific. “Tathāvidhe” means at such a time as when bitten by a snake. It is a compound: having such a time. “Seveyyā” means one should use it, meaning consume it. “Asante kappakārake” means when there is no suitable preparer; even one difficult or incapable is considered absent. Due to time-specificity, when there is no ash, it is permissible to cut green wood from a tree; when there is no clay, it is permissible to dig the ground to take clay.

111. Now, he specifies the time by “gūthā”, etc. Tathāvidhe means at such a time (tathāvidhe kāle) as when bitten by a snake, etc. Tathā tādiso vidho kālo etassāti is a bahubbīhi compound. Seveyyā means one should use, one should consume – this is what is said. Asante kappakārake, even a blameworthy or incapable one making [it] allowable, should remain within the limits of absence, it should be understood. But, because the time is specified, in the absence of ash, it is proper to cut fresh wood from a tree and make it; in the absence of clay, it is proper to dig the ground and take clay.

112. Durūpaciṇṇeti duṭṭhuṃ upaciṇṇaṃ āmaṭṭhaṃ durūpaciṇṇaṃ. Sace bhikkhu appaṭiggahitaṃ sāmisaṃ bhājanaṃ ṭhitaṭṭhānato apanetvā āmasati, pidhānaṃ āmasati, upari ṭhitakacavarādiṃ chaḍḍeti, tatthajātakaphaliniyā sākhāya vā valliyā vā gahetvā vā cāleti, durūpaciṇṇaṃ nāma hoti. Tasmiṃ dukkaṭanti sambandho. Phalarukkhaṃ pana apassayituṃ vā tattha kaṇṭakaṃ vā bandhituṃ vaṭṭati. Araññe patitaambaphalādiṃ “sāmaṇerassa dassāmī”ti āharitvā dātuṃ vaṭṭati. Rajokiṇṇeti rajasā okiṇṇe, tasmiṃ pattādike yaṃ kiñci paṭiggaṇhato vinayadukkaṭaṃ hotīti attho. Sace piṇḍāya carantassa patte rajaṃ patati, paṭiggahetvā bhikkhā gaṇhitabbā . “Paṭiggahetvā dethā”ti vuttepi ākiranti, hatthato amocenteneva paṭiggāhāpakassa santikaṃ netvā paṭiggahetabbaṃ. Sace mahāvāto tato tato rajaṃ pāteti, na sakkā hoti bhikkhaṃ gahetuṃ, “anupasampannassa dassāmī”ti suddhacittena ābhogaṃ katvā gaṇhituṃ vaṭṭati. Taṃ pana tena dinnaṃ vā vissāsena vā paṭiggahetvā paribhuñjituṃ vaṭṭati.

112. “Durūpaciṇṇe” means improperly handled, touched, thus durūpaciṇṇa. If a monk moves an unaccepted vessel with food from its place and touches it, touches the lid, discards refuse on top, or takes it by a branch or vine with fruit grown there and shakes it, it is called durūpaciṇṇa. In that case, there is a dukkata—this is the connection. It is permissible to lean against a fruit tree or tie a thorn there. In a forest, fallen mango fruit and so forth may be brought to give to a novice. “Rajokiṇṇe” means covered with dust; accepting anything like a bowl in that state incurs a disciplinary dukkata—this is the meaning. If dust falls into the bowl of one walking for alms, alms may be accepted after acceptance. Even if told, “Accept and give,” they pour it; it should be brought to the acceptor’s presence without releasing from the hand and accepted. If a great wind scatters dust from various places and alms cannot be taken, it is permissible to take it with a pure mind, intending, “I will give it to an unordained person.” It may then be used after being given or taken in trust.

112. Durūpaciṇṇaṃ means poorly accumulated, touched in a wrong way, is durūpaciṇṇaṃ. If a monk, having not received it properly, touches a receptacle containing unallowable food after moving it from its place, touches the lid, throws away rubbish, etc. placed on top, or holds and shakes a branch or creeper of a fruit-bearing plant that has grown there, it is called durūpaciṇṇaṃ. The connection is that there is a dukkaṭa(offense of wrong doing) in that. However, it is permissible to lean against a fruit tree, or to tie a thorn to it. It is permissible to pick up fallen mango fruits etc. in the forest, thinking, “I will give it to the novice,” and then give them. Rajokiṇṇe means covered with dust; in that (bowl etc.) whatever accepting anything constitutes an offense of wrong doing according to the Vinaya. If dust falls into the bowl of one who is going for alms, he should take almsfood after it has been properly received. If they pour even when told, “Receive it and give it,” one should take it to someone fit to receive without releasing it from the hand and have it properly received. If a strong wind blows dust from here and there, and it is not possible to take alms, it is allowable to take it, with a pure thought, thinking, “I will give it to an unordained person”, making a mental note. But it is permissible to consume it, receiving it from that person or via trust.

Athāti vakkhamānārambhe. Uggahappaṭiggaheti uggahitthāti uggaho, uggahitaṃ, tassa paṭiggaho, tasmiṃ. Appaṭiggahitabhāvaṃ jānato attanā eva uggahetvā gahaṇeti adhippāyo. Mātāpitūnaṃ atthāya pana appaṭiggahetvā telādīni, chāyatthāya sākhādīni vā gahetvā pacchato bhuñjitukāmatāya paṭiggahetvā paribhuñjituṃ vaṭṭati. Ucchuādīsu phālitesu malaṃ na paññāyati, mūlabhesajjādīni pisantānaṃ vā koṭṭentānaṃ vā nisadanisadapotakaudukkhalamusalāni khīyanti, dantantare laggaṃ sukhumaāmisaṃ hoti, raso na paññāyati, abbohārikaṃ. Antovuttheti akappiyakuṭiyā chadanabbhantare vuttheti attho. Sayaṃpakketi attanā yattha katthaci pakke. Sace vāsiādiṃ tāpetvā takkādīsu pakkhipati, ettāvatāpi sāmapākato na muccati. Purimakālikadvaye punapākañhi ṭhapetvā yaṃ kiñci āmisaṃ bhikkhuno pacituṃ na vaṭṭati. Sacepissa uṇhayāguyā sulasipaṇṇādīni vā siṅgiveraṃ vā pakkhipanti, cāletuṃ na vaṭṭati. Uttaṇḍulaṃ bhattaṃ labhitvā pidahituṃ na vaṭṭati. Antopakketi akappiyakuṭiyā anto pakke. Sabbattha dukkaṭanti sambandho.

Athā means at the start of what follows. “Uggahappaṭiggahe” means acceptance of what is taken; in that case. The intent is: knowing its unaccepted state, taking it oneself. For the sake of parents, taking oil and so forth without acceptance, or branches for shade, and later accepting and using them out of desire is permissible. In split sugarcane and so forth, impurities are not evident; when grinding or pounding root medicines, mortars and pestles wear out; subtle food stuck between teeth, with no taste evident, is negligible. “Antovutthe” means kept within an improper hut’s roof interior. “Sayaṃpakke” means cooked by oneself anywhere. If one heats a blade and puts it in buttermilk and so forth, even this does not free it from self-cooking. Except for reheating the prior two time-bound items, a monk may not cook any food. If ginger or green leaves are added to hot gruel, it may not be stirred. After receiving raw rice, it may not be covered. “Antopakke” means cooked inside an improper hut. In all cases, there is a dukkata—this is the connection.

Athāti, at the beginning of what will be said. Uggahappaṭiggaheti, what is learnt is uggaha; the accepting of it (uggahitaṃ), in that. The meaning is to learn it by oneself, knowing that it is not-properly-accepted, and to accept it. However, concerning oil etc. not properly received, it’s permissible to take it for the sake of one’s parents, or branches etc. for shade, and then, receive it properly for consumption later. There is no fault appear when sugar cane is split, and pestles and mortars in grindstones and pounding places, of those who are grinding or pounding medicinal roots, etc. are worn down, there is tiny flesh attached between the teeth, the flavor is not apparent, it is unprohibited (abbohārikaṃ). Antovuttheti, means rained inside the roof of an unallowable hut. Sayaṃpakketi, cooked by oneself, anywhere. If one heats a knife, etc. and puts it into buttermilk, etc., by this much it is not freed from being self-cooked. Setting aside the reheating in the first two watches of time, it is not permissible for a monk to cook any kind of unallowable food. Even if they put well-ground leaves, etc., or ginger into hot gruel, it is not permissible to stir it. It is not permissible to cover the cooked rice having uncooked-rice. Antopakketi, cooked inside an unallowable hut. The connection is “dukkata offense” in all cases.

10. Akappiyamaṃsaniddesavaṇṇanā

10. Explanation of the Description of Impermissible Meat

10. Explanation of the Section on Unallowable Meat

113-4. Manussahatthiassānañca …pe… uragassa ca yaṃ maṃsañca, yaṃ uddissakatamaṃsañca, appaṭivekkhitaṃ yañca maṃsaṃ, tesu maṃsesūti evaṃ yojetvā attho veditabbo. Tattha sīsagīvātaraṅgena carantā acchavisesāva taracchā. Uragassāti iminā sabbāpi dīghajāti saṅgahitā. Uddissakatamaṃsanti bhikkhuṃ uddisitvā kataṃ uddissakataṃ, tañca taṃ maṃsañca. Ettha ca maṃsa-ggahaṇena macchānampi gahaṇaṃ veditabbaṃ upalakkhaṇavasena, ca-saddena vā. Pañcasupi sahadhammikesu yaṃ kiñci uddissakataṃ sabbesampi na kappati, tampi adiṭṭhaasutaaparisaṅkitatāya tikoṭiparisuddhaṃ vaṭṭati. Appaṭivekkhitanti anupaparikkhitaṃ, anāpucchitanti attho. Āpattibhīrukena hi rūpaṃ sallakkhentenāpi pucchitvā paṭiggahetabbaṃ paribhuñjitabbañca. Manussānaṃ maṃsesu thullaccayanti yojanā. Thūlo accayo etthāti rasse, dvitte ca thullaccayaṃ. Pārājikasaṅghādisesehi ṭhapetvā ito adhikaṃ vajjaṃ natthi. Sesesūti avasesesu ekādasasu.

113-4. The flesh of humans, elephants, horses… and snakes, and designated flesh, and unexamined flesh, in those kinds of flesh—thus construed, the meaning should be understood. Here, “taracchā” refers to certain bears moving with head, neck, and limbs. “Uragassa” includes all long-bodied creatures. “Uddissakatamaṃsa” means designated, made for a monk; that flesh. Here, “maṃsa” includes fish by implication or by the word “ca.” Among the five co-religionists, anything designated is impermissible for all; only what is pure in three aspects—not seen, not heard, not suspected—is permissible. “Appaṭivekkhita” means unexamined, not inquired about—this is the meaning. One fearing offense should inquire even by observing form, then accept and use it. For human flesh, there is a thullaccaya—this is the construction. “Thullaccaya” means a grave fault here; in dual form, thullaccayaṃ. Apart from pārājika and saṅghādisesa, there is no greater fault than this. “Sesesū” means in the remaining eleven.

113-4. The meat of humans, elephants, horses…etc… and of snakes, and whatever meat is specifically prepared, and whatever meat is not investigated; in these meats – thus it should be construed and the meaning understood. There, certain kinds of bears, moving with the sinuous motion of their heads and necks, are taracchā. Uragassāti By this, all long-bodied beings are included. Uddissakatamaṃsanti means prepared having designated a bhikkhu, udissakata, and it is that, and meat. And here, by the term maṃsa (meat), the inclusion of fish should also be understood by way of indication, or by the word “ca” (and). Any of five co-religionists that is prepared having someone designated is not allowable for all; even that is allowable if it is pure in three aspects, as being unseen, unheard, and unsuspected. Appaṭivekkhitanti means unexamined, unasked. Indeed, one who is afraid of offenses should ask, even when assessing the appearance, and then receive and consume it. In the case of the meat of humans, there is a thullaccaya offense; this should be construed. Because there is a grave transgression here (thūlo accayo ettha), in the shortened form, and with duplication, it becomes thullaccayaṃ. Apart from pārājika and saṅghādisesa, there is no greater fault than this. Sesesūti, in the remaining eleven.

115. Idāni manussādīnaṃ aṭṭhiādīnipi akappiyānīti dassetuṃ “aṭṭhipī”tiādimāha. Pi-saddo “lohita”ntiādīsupi anuvattetabbo. Esanti manussādīnaṃ dasannaṃ. Vasāsu pana ekā manussavasā na vaṭṭati. Khīrādīsu akappiyaṃ nāma natthi. Uddissakataṃyeva sacittakanti yojanā. Sacittakanti uddissakatabhāvajānanacittena saha vattatīti sacittakaṃ. Vatthuvītikkamavijānanacittena hi sacittakattaṃ. Ettha ca sacittakattaṃ āpattiyā eva, na ca maṃsassa, tathāpi maṃsasīsena āpatti eva vuttāti viññātabbanti.

115. Now, to show that bones and so forth of humans and others are also impermissible, he says “aṭṭhipī” and so forth. The word “pi” applies to “blood” (lohita) and so forth as well. “Esa” refers to the ten, including humans and others. Among fats (vasā), only human fat is impermissible. Among milk and so forth, nothing is impermissible. Only what is designated is sacittaka—this is the construction. “Sacittaka” means accompanied by the mind knowing its designated state. It is sacittaka due to the mind recognizing transgression of the object. Here, sacittaka pertains to the offense, not the flesh itself; yet, under the heading of flesh, the offense is stated—thus it should be understood.

115. Now, to show that the bones, etc., of humans and others are also unsuitable, he says, “aṭṭhipī” (bones, etc.). The word “pi” (also) should be carried forward in phrases such as “lohitanti” (blood, etc.). “Esa” (these) refers to the ten kinds, beginning with humans. But, among fats, only human fat is not allowed. Among milk products and others, there is nothing called unsuitable. “Intentionally acquired” should be connected with “containing life”. “Sacittaka” (containing life) means existing together with the thought of the intentionally acquiring that. The state of containing life comes from the thought of the transgression through objects. Herein, this state of containing life comes into effect because of transgression, not of the meat itself. Nevertheless, it’s recognized that transgression is stated in the rule by virtue of it about the meat.

11. Nissaggiyaniddesavaṇṇanā

11. Explanation of the Description of Relinquishable Items

11. Explanation of the Designation of Expiation

116-7. Rūpiyena arūpiyaṃ rūpiyañca itarena rūpiyañca parivatteyyāti sambandho. Tattha rūpiyenāti rūpiyasaṅkhātena nissaggiyavatthunā. Arūpiyanti arūpiyasaṅkhātaṃ dukkaṭavatthuṃ kappiyavatthuñca. Itarenāti arūpiyena. Nissaggīti nissajjanaṃ nissaggo, pubbabhāge kattabbassa vinayakammassetaṃ nāmaṃ. Nissaggo assa atthīti nissaggi, kiṃ taṃ? Pācittiyaṃ. Rūpiyassa mūlaggahaṇe pana rūpiyappaṭiggahaṇasikkhāpadena nissaggiyaṃ pācittiyaṃ.

116-7. One might exchange money for non-money, money, or with the other, money—this is the connection. Here, “rūpiyena” means with what is reckoned as money, a relinquishable object. “Arūpiya” means reckoned as non-money, an object of dukkata or permissible object. “Itarena” means with non-money. “Nissaggī” means relinquishment; this is the name of the disciplinary act to be done initially. Having relinquishment—this is nissaggi; what is it? A pācittiya. But in accepting money as payment, under the training rule on accepting money, it is a nissaggiya pācittiya.

116-7. The connection is that one may exchange what is not “rūpiya” with “rūpiya”, and what is “rūpiya” with the other (arūpiya, non-rūpiya). Herein, “rūpiyenā” (with rūpiya) means with a thing to be forfeited, reckoned as “rūpiya”. “Arūpiya” (non-rūpiya) means objects of a minor offense and allowable objects that is reckoned as non-“rūpiya.” “Itarenā” (with the other) means with the non-“rūpiya.” “Nissaggī” (expiation) is derived from “nissajjana” (relinquishment) which is the name of the formal act of Vinaya to be performed in a previous section. “Nissaggi” comes from “nissaggo assa atthīti”, and what is that? It is a pācittiya (an offense requiring confession and expiation). But, upon accepting “rūpiya”, a nissaggiya pācittiya (an offense of expiation requiring forfeiture) arises because of that precept about accepting “rūpiya.”

Idāni rūpiyādiṃ dassetuṃ “idhā”tiādi āraddhaṃ. Tattha kahā…pe… māsakaṃ idha rūpiyanti sambandho. Tattha kahāpaṇo nāma suvaṇṇamayo vā rajatamayo vā etarahi pakatikahāpaṇo vā. Sajjhūti rajataṃ. Siṅgīti suvaṇṇabhedo, tathāpi cettha sāmaññena suvaṇṇamadhippetaṃ. Vohārūpagamāsakanti vohāraṃ kayavikkayaṃ upagacchatīti vohārūpagaṃ, tañca taṃ māsakañca. Taṃ pana samuṭṭhāpitarūpañca asamuṭṭhāpitarūpañca lohadāruādimayaṃ vuccati. Idha rūpiyanti imasmiṃ sikkhāpade rūpiyaṃ nāmāti attho. Vatthamuttādi kappaṃ dukkaṭavatthuñca itaranti yojanā. Tattha vatthañca muttā ca ādi yassāti samāso. Ādi-saddo paccekaṃ yojetabbo “vatthādi muttādī”ti. Tattha paṭhamena ādi-saddena kappāsasuttāparaṇṇādikaṃ yaṃ kiñci kappiyavatthuṃ, dutiyena maṇi saṅkho silā pavāḷaṃ lohitaṅko masāragallaṃ sattadhaññāni dāsidāsakhettavatthupupphārāmaphalārāmādayoti idaṃ dukkaṭavatthuṃ saṅgaṇhāti. Vatthādikappiyavatthuṃ, muttādidukkaṭavatthuñca itaraṃ aññaṃ arūpiyaṃ nāmāti attho.

Now, to show money and so forth, “idhā” and so forth is begun. Here, a coin… a māsaka is money here—this is the connection. Here, “kahāpaṇo” means a coin of gold or silver, or currently a standard coin. “Sajjhū” means silver. “Siṅgī” is a type of gold; still, gold in general is meant here. “Vohārūpagamāsaka” means entering trade, buying and selling; that māsaka. It includes both refined and unrefined forms, made of metal, wood, and so forth. “Idha rūpiya” means in this training rule, it is called money—this is the meaning. Cloth, pearls, and so forth are permissible; objects of dukkata are the other—this is the construction. Here, “cloth and pearls and so forth” is a compound. The word “ādi” should be applied separately: “cloth and so forth, pearls and so forth.” The first “ādi” includes permissible objects like cotton, thread, leaves, and so forth; the second includes dukkata objects like gems, conch, stone, coral, red sandalwood, gallnut, seven grains, slaves, fields, flower gardens, fruit gardens, and so forth. Permissible objects like cloth and dukkata objects like pearls are the other, non-money—this is the meaning.

Now, to show the ‘rūpiya’ and others, “idhā” (herein), etc. is begun. There, kahā…pe… māsakaṃ is related to ‘herein, is rūpiyaṃ’. Herein, “kahāpaṇo” (kahāpaṇa) means one made of gold or silver, or a standard kahāpaṇa of these times. “Sajjhū” (silver) means silver. “Siṅgī” (gold) means a kind of gold, yet here it means gold in general. “Vohārūpagamāsaka” (a māsaka fit for transactions) means that which is used in transactions, in buying and selling, which is the ‘vohārūpagaṃ’, and that is a māsaka. But that is called the stamped one and the unstamped one, made of iron, wood, and other materials. “Idha rūpiya” (herein, rūpiya) means what is called ‘rūpiya’ in this precept. It should be connected that cloth, pearls, etc., the allowable, and the thing causing the dukkaṭa (offense of wrong-doing), are the other. There, the compound is that of which cloth and pearls are foremost. The word “ādi” (etc.) should be applied individually: “vatthādi” (cloth, etc.), “muttādī” (pearls, etc.). Herein, with the first “ādi” (etc.) any allowable object, such as cotton, thread, cloth, etc., and with the second, jewels, conch shells, stones, coral, red arsenic, emeralds, seven kinds of grain, female slaves, male slaves, fields, property, flower gardens, fruit gardens, etc. - this is included among the things causing a dukkaṭa (offense). Allowable objects like cloth, etc., and things causing a dukkaṭa (offense) like pearls, etc. are called the other, the non-“rūpiya” (arūpiya).

118. Ettāvatā rūpiyasaṃvohāraṃ dassetvā idāni kappiyabhaṇḍe kayavikkayaṃ dassetumāha “ima”ntiādi. Tattha “imaṃ gahetvā imaṃ dehi, imaṃ kara, imaṃ ānayā”ti vā “imaṃ bhutvā imaṃ dehi, imaṃ kara, imaṃ ānayā”ti vā “imaṃ demi, imaṃ dehi, imaṃ kara, imaṃ ānayā”ti vā kayavikkaye samāpanne nissaggīti yojanā. Tattha imanti taṇḍulādiṃ. Bhutvāti odanādiṃ bhuñjitvā. Imaṃ dehīti etaṃ vatthādikaṃ dehi. Imaṃ karāti etaṃ rajanapacanādiṃ karohi. Imaṃ ānayāti etaṃ rajanakaṭṭhādiṃ ānehi. Imaṃ demīti etaṃ vatthādikaṃ tava demi. Samāpanneti kate. Tasmā kappiyaṃ bhaṇḍaṃ parivattentena aññātakehi saddhiṃ “imaṃ dehī”ti vadato viññatti, “imaṃ gaṇhāhī”ti vadato saddhādeyyavinipātanaṃ, “iminā imaṃ dehī”ti vadato kayavikkayanti vuttā tisso āpattiyo. Mātāpitūhi pana saddhiṃ kayavikkayamattaṃ mocentena parivattetabbaṃ. Ayañhi kayavikkayo ṭhapetvā pañcasahadhammike avasesehi gihipabbajitehi na vaṭṭati. Sace pana navakammāni kāreti, aṭṭhakathāpamāṇena pācittiyamattaṃ desetabbaṃ.

118. Having shown the use of money thus far, now to show buying and selling permissible goods, he says “ima” and so forth. Here, “Take this and give me this, do this, bring this,” or “Eat this and give me this, do this, bring this,” or “I give this, give me this, do this, bring this”—when trade is completed, it is relinquishable—this is the construction. Here, “ima” means rice and so forth. “Bhutvā” means having eaten porridge and so forth. “Imaṃ dehī” means give this cloth and so forth. “Imaṃ karā” means do this dyeing or cooking. “Imaṃ ānayā” means bring this firewood for dyeing. “Imaṃ demī” means I give you this cloth and so forth. “Samāpanne” means completed. Thus, when exchanging permissible goods with unrelated persons, saying “Give me this” is a request; saying “Take this” is misusing a gift; saying “Give me this for this” is buying and selling—three offenses are stated. But with parents, mere buying and selling may be done without fault by exchanging. This buying and selling is impermissible with all laypeople and monastics except the five co-religionists. If one commissions new work, per the commentary’s measure, only a pācittiya should be confessed.

118. Having thus far shown transaction with ‘rūpiya’, now, to show buying and selling with allowable goods, he says “ima” (this), etc. There, the expiation(nissaggī) takes place by finishing the transaction, when they say ‘take this and give this, do this, bring this,’ or, ‘eat this and give this, do this, bring this,’ or, ‘I give this, give this, do this, bring this’. Herein, “ima” (this) means rice, etc. “Bhutvā” (having eaten) means having eaten cooked rice, etc. “Imaṃ dehī” (give this) means give this cloth, etc. “Imaṃ karā” (do this) means do this dyeing, cooking, etc. “Imaṃ ānayā” (bring this) means bring this dye, firewood, etc. “Imaṃ demī” (I give this) means I give you this cloth, etc. “Samāpanne” (when completed) means when done. Therefore, when exchanging allowable goods, three transgressions were stated, which one says to the unrelated individuals: when saying, “Give this,” it is a solicitation(viññatti); when saying “Take this,” it is causing the downfall from faith(saddhādeyyavinipātanaṃ); when saying, “Give this for that,” it is buying and selling (kayavikkayanti). But, with mother and father, one should exchange by releasing just the matter of buying and selling. This buying and selling is not appropriate with anyone except the five fellow practitioners, and it includes laypeople and renunciants. However, if one causes new work to be done, according to the measure of the commentary, one should confess only a pācittiya (offense requiring confession).

119-120. Idāni pariṇāmanavasena āpattibhedaṃ dassetuṃ “attano”tiādi āraddhaṃ. Tatthāyaṃ piṇḍattho – saṅghassa nataṃ lābhaṃ attano pariṇāmeyya, nissaggi. Aññato puggalassa pariṇāmeyya, pācitti. Aññassa saṅghassa vā cetiyassa vā pariṇāmeyya, dukkaṭaṃ. Aññassa puggalassa vā cetiyassa vā nataṃ lābhaṃ attano vā saṅghassa vā aññapuggalassa vā aññacetiyassa vā pariṇāmeyya, dukkaṭanti yojanā. Tattha natanti kāyena vā vacasā vā ninnaṃ kataṃ. Lābhanti labhitabbaṃ cīvarādi. Aññato aññasmiṃ puggale vā cetiye vā, cetiye pana dukkaṭaṃ. Aññassāti cetiyādino antamaso sunakhassa. Aññato vāti cetiyādimhi vā. Saṅghassāti pana idaṃ kākakkhigoḷakañāyena “nataṃ pariṇāmeyyā”ti ubhayattha parivattati. Nissaṭṭhaṃ sakasaññāya na dadeyya vā, dukkaṭanti sambandho. Aññathā aññena pakārena, theyyasaññāya na dadeyya ceti vuttaṃ hoti. Itaranti vatthuvasena aññaṃ pārājikaṃ thullaccayaṃ dukkaṭañca hotīti attho.

119-120. Now, to show the classification of offenses by way of redirection, the passage beginning with “attano” is introduced. Here is the concise meaning: If one redirects a gain intended for the Saṅgha to oneself, it is an offense of nissaggiya. If one redirects it to another individual, it is a pācittiya. If one redirects it to another Saṅgha or a cetiya, it is a dukkaṭa. If one redirects a gain intended for another individual or a cetiya to oneself, the Saṅgha, another individual, or another cetiya, it is a dukkaṭa—this is the interpretation. Herein, nata means something dedicated by body or speech. Lābha means a gain to be obtained, such as robes and so forth. Aññato means to another person or cetiya, though in the case of a cetiya, it is a dukkaṭa. Aññassa means to any other, even as low as a dog. Aññato vā means to a cetiya or the like. However, saṅghassa operates in both contexts through the method of “crow’s eyeball,” turning back to “if one redirects what is dedicated.” If one does not give it up, considering it one’s own, it is a dukkaṭa—this is the connection. Aññathā means in another manner; it is said that one should not give it with the perception of theft. Itara means that, depending on the object, there may be other offenses like pārājika, thullaccaya, or dukkaṭa.

119-120. Now, to show the distinction of offenses based on diversion, the passage beginning with “attano” has been introduced. Here, the summarized meaning is this: If one diverts a gain intended for the Sangha to oneself, it is a nissaggiya (offense requiring forfeiture). If one diverts it to an individual other than that, it is a pācittiya. If one diverts it to another Sangha or to a cetiya, it is a dukkaṭa. If one diverts a gain intended for another individual or a cetiya to oneself, or to the Sangha, or to another individual, or to another cetiya, it is a dukkaṭa. This should be construed in that way. Here, “nata” means directed/intended by body or speech. “Lābha” means gains to be received, such as robes and other requisites. “Aññato” means for another individual or cetiya; but for a cetiya, it is a dukkaṭa. “Aññassā” means that belonging to a cetiya and so on, even to a dog. “Aññato vā” means for a cetiya etc. But this phrase “saṅghassā”, like the maxim of “the crow’s eye and the ball,” applies reciprocally to both “nataṃ” and “pariṇāmeyya.” One should not give what has been forfeited, with the perception that it’s their own; it is a dukkaṭa; this is the connection. “Aññathā” means in another way, that is mean, one should not give it with the intention of theft. “Itara” means different categories of offenses related to object, i.e. pārājika, thullaccaya, and dukkaṭa arise.

12. Pācittiyaniddesavaṇṇanā

12. Explanation of the Pācittiya Section

12. Explanation of the Pācittiya section

121. Musā …pe… haraṇeti nimittatthe bhummavacanaṃ, tassa “pācitti vuttā”ti iminā sambandho. Evaṃ sabbattha. Musāvādeti nipātena saddhiṃ tappuriso. Pubbepi jānitvā vacanakkhaṇepi jānantassa musābhaṇananimittanti attho. Bhaṇanañca nāma idha abhūtassa vā bhūtataṃ, bhūtassa vā abhūtataṃ katvā kāyena vā vācāya vā viññāpanappayogo. Pārājikasaṅghādisesācāravipattiyo amūlikāya codentassa yathākkamaṃ saṅghādisesapācittiyadukkaṭāni. Anupadhāretvā sahasā bhaṇantassa, “aññaṃ bhaṇissāmī”ti aññaṃ bhaṇantassa yassa bhaṇati, so na suṇāti, tassa ca anāpatti.

121. Musā …pe… haraṇe is a locative used in the sense of a cause, connected with “pācittiya is stated” in this regard. This applies everywhere. Musāvāde is a compound with the particle, meaning that knowingly speaking falsely at the moment of utterance, even if known beforehand, is the cause of falsehood. Bhaṇana here means making the unreal seem real or the real seem unreal through bodily or verbal expression. For one who baselessly accuses another of pārājika, saṅghādisesa, or breaches of conduct, the offenses are saṅghādisesa, pācittiya, and dukkaṭa respectively, in order. For one who speaks hastily without investigation, or says something different intending to say otherwise, or if the person addressed does not hear, there is no offense for that person.

121. Musā …pe… haraṇe: this is an instrumental case used in the sense of a cause; it is connected with “pācittiya is stated.” The same applies everywhere. Musāvāde is a tatpuruṣa compound with the particle ni. It means, because of the false speaking of one who, even having known before, and knowing at the time of speaking, speaks falsely. Bhaṇana (speaking), here, is the endeavor, through body or speech, to present what is untrue as true, or what is true as untrue. For one who accuses (another) without basis (amūlikāya) of offenses against chastity pārājika, or saṅghādisesa, offenses of saṅghādisesa, pācittiya, and dukkaṭa occur, respectively. For one who speaks rashly without ascertaining, or for one who, intending to say one thing, says another, and for the speaker if the hearer does not hear what has said, there is no offense.

Omasati amanāpatāya kaṇṇesu vijjhati viya etena, omasati vāti omaso, so cāyaṃ vādoca, tasmiṃ. Dīgho pana gāthābandhavasena. Evaṃ sabbattha. Hīnukkaṭṭhesu ca jātināmagottavayakammasippaābādhaliṅgakilesaāpattiakkosasaṅkhātesu dasasu bhūtena vā abhūtena vā “khattiyosi, caṇḍālosī”tiādinā kāyena vā vācāya vā anaññāpadesena bhikkhuno khuṃsetukāmatāya akkosavacaneti attho. “Santi idhekacce caṇḍālā”tiādinā aññāpadesena vā “corosi, vikārīsi, mātughātakosī”tiādīhi pāḷimuttapadehi vā bhikkhussa, yathā vā tathā vā anupasampannaṃ, parammukhā pana sabbampi akkosantassa dukkaṭaṃ. Kevalaṃ davakamyatāya vadato pana sabbattha dubbhāsitaṃ.

Omaso means one who insults, as if piercing the ears with unpleasantness; this refers to speech, and the long vowel is due to metrical arrangement. This applies everywhere. It means using words, whether true or false, regarding the ten categories—birth, name, clan, age, occupation, craft, illness, gender, defilements, or offenses—to insult a bhikkhu with bodily or verbal expression, without indirect reference, out of a desire to revile, such as “You are a khattiya, you are a caṇḍāla,” and so forth. Alternatively, with indirect reference like “There are some caṇḍālas here,” or with terms outside the canon like “You are a thief, a pervert, a matricide,” whether directed at a bhikkhu or otherwise to an unordained person; however, reviling someone in their absence incurs a dukkaṭa. If one speaks merely for amusement, it is dubbhāsita everywhere.

One pierces, as it were, the ears unpleasantly with this; or one insults with it: this is omaso (insult), and this is speech; in that (speech). But the lengthening is for the sake of the verse composition. The same applies everywhere. And among the ten categories of insult, namely, low and high birth, name, clan, age, occupation, craft, disease, gender, defilement, offense, and abuse, whether true or untrue, by body or speech, without any other pretext, with the intention of humiliating a bhikkhu, using words like “you are a noble,” “you are an outcaste,” and so forth, is what is meant by abusive speech. By using other pretexts, such as “There are some outcastes here,” etc., or by using words not found in the Pāḷi, such as “you are a thief,” “you are deformed,” “you are a matricide,” etc., directed to a bhikkhu, or in any way whatsoever to an unordained person, or if facing someone else insulting them, it is a dukkaṭa. But if one speaks merely in jest, in all cases it is dubbhāsita (wrong speech).

Pesuññaharaṇeti pisuṇassa bhāvo pesuññaṃ. Attano piyakamyatāya vā parassa paresu bhedādhippāyena vā jātiādīhi omasantassa bhikkhuno vacanaṃ sutvā bhikkhussa tassa pesuññassa haraṇe. Anupasampannassa haraṇe dukkaṭaṃ. Padaṃ padaṃ padaso, vicchāyaṃ so, koṭṭhāsena koṭṭhāsenāti attho. Saṅgītittayāruḷho tipiṭakadhammo, anāruḷho ca rājovādādiko dhammo nāma, tena saha padasoti nipātassa tatiyātappuriso. Padasodhammeti ekakkharādinā koṭṭhāsena koṭṭhāsena anupasampannena saddhiṃ yathāvuttadhammabhaṇaneti attho. Padasodhammabhaṇanañhi padasodhamma-saddena upacārena vuttaṃ. Anupasampannena saddhiṃ ekato uddesaggahaṇe sajjhāyakaraṇe, taṃsantike uddesaggahaṇādike ca tena saddhiṃ ekato yebhuyyena paguṇaṃ ganthaṃ bhaṇantassa osārentassa khalitaṭṭhāne “evaṃ bhaṇāhī”ti ekato bhaṇantassapi anāpatti.

Pesuññaharaṇe means the state of slander is pesuñña. Hearing the words of a bhikkhu who insults another regarding birth and so forth, out of self-interest or intent to cause division among others, and then conveying that slander to another bhikkhu. Conveying it to an unordained person is a dukkaṭa. Padaso means word by word, separated, meaning part by part. Dhammo refers to the Dhamma of the three councils, included in the Tipiṭaka, and what is not included, like royal advice; this is a compound with the instrumental case. Padasodhamme means reciting the aforementioned Dhamma with an unordained person, part by part, starting with a single syllable. Reciting padasodhamma is metaphorically expressed by the term padasodhamma. There is no offense in studying together with an unordained person, reciting together, learning near them, or reciting a familiar text together, correcting a mistake by saying “Recite it thus,” and reciting together.

Pesuññaharaṇe: Pesuñña is the state of a slanderer (pisuṇa). Having heard the words of a bhikkhu who insults (another) with (references to their) birth, etc., either out of a desire to be pleasing to oneself or with the intention of causing discord among others, conveying that slander of his to the bhikkhu (who was insulted). If conveyed to an unordained person, it is a dukkaṭa. Padaso means word by word; so signifies distribution, meaning part by part. The Tipiṭaka Dhamma, established in the three councils, and also teachings like royal advice not so established, is called Dhamma; together with that, padaso is the third case tatpuruṣa compound, and the ni particle. Padasodhamme means reciting the aforementioned Dhamma part by part, starting from a single syllable, with an unordained person. Indeed, reciting the Dhamma word by word is idiomatically expressed by the term padasodhamma. There is no offense for one reciting together a mostly familiar text with an unordained person, during learning together, studying together, and learning from him, or correcting him by saying, “Speak like this,” when there are mistakes.

Antamaso vatthādinā yena kenaci sabbacchannaṃ chadanaṃ anāhacca diyaḍḍhahatthubbedhenāpi sabbaparicchinnaṃ yebhuyyenachannaṃ yebhuyyenaparicchinnañca senāsanaṃ agāranti adhippetaṃ. Tatraṭṭho pana bhikkhuṃ ṭhapetvā antamaso pārājikavatthubhūto tiracchānagatopi antamaso tadahujātā itthīpi upacārato agāra-saddena vuccati. Saha agārenāti sāgāro, bhikkhu. Upacāreneva ca pana anupasampannena, mātugāmena ca saha seyyakappanaṃ sāgārabhāvo nāmāti gahetabbaṃ. Saṅghasammataṃ senāsanapaññāpakādibhedaṃ upasampannaṃ ayasakāmā hutvā bhikkhūhi yena ca ujjhāpenti avajānāpenti avaññāya olokāpenti, lāmakato vā cintāpenti, taṃ vacanaṃ ujjhāpanakaṃ. Yena khīyanti sabbattha tassa avaṇṇaṃ pakāsenti, taṃ khīyanaṃ.

Even a dwelling entirely covered with cloth or anything else, or mostly covered and mostly enclosed, even if only one and a half cubits high, is intended as a house (agāra). A person staying there, excluding a bhikkhu—even one fallen into a pārājika offense, an animal, or a woman born that day—is referred to as agāra by convention. Sāgāro means a bhikkhu with a house. Sharing a bed with an unordained person or a woman by proximity alone is understood as sāgārabhāva. Ujjhāpanaka refers to words used by bhikkhus, excluding a Saṅgha-appointed overseer of lodgings or the like, toward an ordained person out of disrespect—words that disparage, belittle, or scorn them as inferior. Khīyanaṃ means that by which they are diminished, proclaiming their faults everywhere.

At the very least, agāra (house) is understood as a dwelling completely covered by anything, such as cloth, etc., and fully enclosed, even if only one and a half cubits in height, with a majority covered and a majority enclosed. In that context, anyone, apart from a residing bhikkhu—even an animal, the object of a pārājika offense, or even a woman just born that day—are referred to by the term agāra due to proximity. To share a dwelling with an agāra is sāgāro, a bhikkhu. Sleeping together with an unordained person, and with a woman, should be understood, is what is meant by being sāgāra by association. Ujjhāpanakaṃ is any word a fully ordained bhikkhu—who not wanting what is desired by the Saṅgha, the allocation of lodgings and so on— expresses disapproval, disregarding, showing disrespect, or thinking badly of the Saṅgha. Khīyanaṃ is when everywhere the fault of that is proclaimed, that they defame.

122. Talanti hatthatalamadhippetaṃ. Taggahaṇena pana kāyova talaṃ. Sattīti kāyappaṭibaddhā satti āvudhaviseso, upalakkhaṇattā pana sabbampi kāyappaṭibaddhaṃ satti. Talañca satti ca talasatti. Idha pana kopena bhikkhussa talasattiuggiraṇaṃ talasatti. Sace pana viraddho pahāraṃ deti, na paharitukāmatāya dinnattā dukkaṭaṃ, paharitukāmatāya pācittiyaṃ, anupasampanne dukkaṭaṃ, mokkhādhippāyassa anāpatti.

122. Tala means the palm of the hand, but by implication, it refers to the body itself as tala. Sattī means a weapon attached to the body, a specific type of armament, but by extension, any weapon attached to the body. Talasatti means both tala and sattī. Here, talasatti refers to raising a weapon against a bhikkhu in anger. If one misses the strike, it is a dukkaṭa since it was not given with intent to harm; with intent to harm, it is a pācittiya; against an unordained person, it is a dukkaṭa; with intent to free oneself, there is no offense.

122. Tala means the palm of the hand. But by grasping that, the body itself is the talaṃ. Sattī is a kind of weapon, an item attached to the body; but, for illustrative purpose, it means any weapon attached to the body. Tala and satti is talasatti. Here, raising a talasatti against a bhikkhu in anger is talasatti. But if, having missed, he strikes, since it was given without the intention to strike, it is a dukkaṭa; with the intention to strike, it is a pācittiya; with an unordained person, it is a dukkaṭa; there is no offense if done with the intention of liberation.

Paññattena vadato upasampannassa vā tena vuccamānadhammassa vā anādarakaraṇaṃ anādaro. Anupasampannassa tena vuccamānassa vā upasampannena, parena vā apaññattena vā vuccamānassa anādare dukkaṭaṃ.

Anādaro means disrespect toward an ordained person speaking as prescribed, or toward the Dhamma being spoken by them. Disrespect toward an unordained person speaking it, or toward an ordained person or another speaking what is not prescribed, is a dukkaṭa.

Disrespecting (anādaro) either the fully ordained person who speaks according to what has been laid down, or the Dhamma that is being spoken by him, is anādara (disrespect). It is a dukkaṭa when disrespecting an unordained person, or what is being spoken by him, by a fully ordained person or by another, or by one who is not fully ordained.

“Ūnavasso tvaṃ maññe”tiādinā bhikkhuno kukkuccassa uppādanaṃ anupasampannassa dukkaṭaṃ.

Causing anxiety in a bhikkhu by saying things like “You seem underage” is a dukkaṭa if directed at an unordained person.

Causing a bhikkhu to feel scruples by saying, “I think you are of junior standing,” and so on, is a dukkaṭa for an unordained person.

Anāpucchā gāmappavesaneti pakativacanena pucchitumanurūpaṃ antoupacārasīmāya dassanūpacāre bhikkhuṃ disvā “vikāle gāmappavesanaṃ āpucchāmī”ti anāpucchitvā vikāle gāmappavesane. Dīgho pana sandhivasena. Āpadāsu anāpatti.

Anāpucchā gāmappavesane means entering a village at an improper time without asking, despite seeing a bhikkhu within the boundary or visible range and not saying, “I ask to enter the village at an improper time.” The long vowel is due to sandhi. There is no offense in emergencies.

Anāpucchā gāmappavesane means entering a village at the wrong time without asking permission, when seeing a bhikkhu within the boundary of the inner compound, within sight, by the words of usual condition, suitable to ask. But sandhi makes the word long. There is no offense in cases of emergency.

Paramparabhojaneti paro ca paro ca paramparā ma-kāro sandhivasena, tasmā paramparā uppattavisayaapādānavacanaṃ, parato parato laddhā bhuñjaneti attho. Ayamettha adhippāyo – pañcahi bhojanehi nāmaṃ gahetvā nimantitassa yena yena paṭhamaṃ nimantito, tassa tassa bhojanato uppaṭipāṭiyā, “mayhaṃ bhattapaccāsaṃ tuyhaṃ dammī”ti vā “vikappemī”ti vā ādinā sammukhā vā parammukhā vā avikappetvā vā aññato aññato pañcabhojanādīni laddhā bhuñjamāneti. Gilānacīvaradānacīvarakārasamaye anāpatti.

Paramparabhojane means successive meals; the “ma” is due to sandhi, and paramparā refers to receiving and eating from one after another. The intent here is: For one invited to eat any of the five meals, eating in reverse order from the first inviter without saying face-to-face or in absentia, “I give my meal expectation to you” or “I assign it,” or without assigning it, and eating what is received from one after another of the five meals or such—this is the meaning. There is no offense during times of illness, robe-giving, or robe-making.

Paramparabhojane means “another and another (paro ca paro ca paramparā),” the ma is by sandhi, therefore, paramparā is saying about the base of successive origin, the meaning is that the food is obtained and eaten one after another. The meaning here is – having been invited by name to the five kinds of food, successively from the food of each of those by whom he was first invited, without making it allowable, either face to face or behind the back, by saying, “I give you what I have received for my meal” or “I make it allowable,” and so on, successively from one to another, the five types of foods and others are being obtained and consumed. There is no offense when sick, during the time of giving robes, or during the time of making robes.

123. Seyyaṃ senāsanāni vā anuddharitvā gamaneti sambandho. Vā-saddo samuccaye. Tattha “bhisi cimilikā uttarattharaṇaṃ bhūmattharaṇaṃ taṭṭikā cammakkhaṇḍo nisīdanaṃ paccattharaṇaṃ tiṇasanthāro paṇṇasanthāro”ti (pāci. 116) vuttāsu dasasu seyyāsu ekampi attano vassaggane gahetvā saṅghike sabbappaṭicchanne gutte senāsane santharitvā vā santharāpetvā vā yathā ṭhapitaṃ upacikādīhi na khajjati, tathā ṭhapanavasena anuddharitvā parikkhittassa ārāmassa parikkhepaṃ, aparikkhittassa upacāraṃ atikkamitvā gamane ca, tathā mañcapīṭhatisikocchasaṅkhātāni senāsanāni vassakāle ajjhokāse santharitvā vā santharāpetvā vā anupasampannena anuddharitvā thāmamajjhimassa purisassa leḍḍupātaṃ atikkamitvā gamane cāti attho. Yathāvuttato pana aññattha dukkaṭaṃ.

123. Departing without putting away beds or lodgings—this is the connection. The word vā indicates inclusion. Among the ten types of beds listed as “mat, pillow, upper covering, floor covering, screen, leather piece, sitting cloth, undercloth, straw mat, leaf mat” (pāci. 116), spreading or having even one spread in a Saṅgha-owned, fully covered, protected lodging during the rainy season and leaving it without arranging it so that termites and such do not eat it, departing beyond the boundary of an enclosed monastery or the vicinity of an unenclosed one; likewise, leaving benches, stools, or canes spread or had spread in the open during the rainy season without an unordained person putting them away, departing beyond the range of an average person’s throw—this is the meaning. Otherwise, it is a dukkaṭa.

123. Departing without putting away bedding or lodgings is the connection. The word Vā is a conjunction. Here, among the ten kinds of bedding mentioned as “mattress, small mat, top-cloth, ground-cloth, rush mat, piece of leather, sitting mat, coverlet, straw-spread, leaf-spread” (pāci. 116), taking even one of them in his rain-retreat dwelling, placing or having placed in a well-covered, protected, communal, and completely enclosed lodging, departing without putting them away in a way that they are not eaten by termites and so on as they were placed, going beyond the boundary of the enclosed monastery, or beyond the surrounding area if it is unenclosed. And also, departing without an unordained person having put away the lodgings, namely beds, chairs, seats, and cushions, set up in the open air during the rainy season, beyond a stone’s throw of an average man’s strength, is the meaning. But in any other way than what has been said, it is a dukkaṭa.

Itthiyā addhānagamaneti “gacchāma bhagini, gacchāma ayyā”ti aññamaññaṃ saṃvidahitvā “ajja vā sve vā”tiādinā niyamitakālavisaṅketaṃ akatvāpi dvāravisaṅketaṃ maggavisaṅketaṃ katvāpi itthiyā saddhiṃ addhānamaggagamaneti attho.

Itthiyā addhānagamane means traveling a distance with a woman, having mutually agreed, “Let’s go, sister; let’s go, lady,” without specifying a time like “today or tomorrow,” but setting a meeting place or route.

Itthiyā addhānagamane means traveling a long distance with a woman, even without having made an agreement about a definite time by saying “today or tomorrow,” and so on, but having made an agreement about the place of meeting or the route, saying, “Let’s go, sister, let’s go, venerable lady.”

Ekekāya nisīdaneti ekena ekāti ekekā, tassā nisajjāyāti attho. Ekena saha ekissā nisajjaṃ vinā ekāya saha ekassa nisajjaṃ nāma natthīti ekāya saha ekassa nisajjāyaṃ sati nisinnassa bhikkhuno pācittiyanti adhippāyo. “Ekāyekanisīdane”ti vā pāṭho.

Ekekāya nisīdane means sitting with one woman; ekekā means one with one, referring to her sitting. There is no sitting of one with one without sitting together; thus, if a bhikkhu sits with one woman in such a sitting, it is a pācittiya—this is the intent. Alternatively, the reading is “ekāyekanisīdane.”

Ekekāya nisīdane means sitting with one alone, the meaning is the sitting of that. There is no sitting of one alone with one, without the sitting of one alone with one; the meaning is that there is a pācittiya for the bhikkhu who is sitting when there is a sitting of one alone with one. Or the reading is ‘Ekāyekanisīdane’.

124. Rūpādīnaṃ upasaṃhārena, bhayānakakathākathanena vā upasampannassa bhiṃsāpane. Anupasampannassa dukkaṭaṃ.

124. Bhiṃsāpane means frightening an ordained person by describing forms and so forth or by telling fearful stories. For an unordained person, it is a dukkaṭa.

124. To the ordained by a presentation of form and others, or by telling terrifying stories, bhiṃsāpane (frightening). It is a dukkaṭa for an unordained person.

Ākoṭane upasampannassa antamaso uppalapattenāpi pahāradāne. Anupasampannassa antamaso tiracchānagatassapi dukkaṭaṃ. Mokkhādhippāyassa anāpatti.

Ākoṭane means striking an ordained person, even with a lotus leaf. For an unordained person, even an animal, it is a dukkaṭa. With intent to free oneself, there is no offense.

Ākoṭane in striking a fully ordained person, even if with a lotus leaf. For a not fully ordained person, even if it’s an animal, it’s a dukkaṭa. There is no offense for one intending release.

Saṅghamajjhe vinayadharena anuyuñjiyamānassa pucchitato aññassa vādo aññena aññaṃ paṭicaraṇaṃ aññavādo. Tatheva pucchiyamānassa akathetukāmatāya vihesanaṃ tuṇhībhāvo vihesā. Aññavādakassa vihesakassa ca ñattidutiyakammena aññavādakavihesakakamme kate puna aññavāde vihesāya pācittiyaṃ. Anāropite pana kamme dukkaṭaṃ. Kiñci vītikkamaṃ disvā “āvuso, idaṃ nāma tayā kata”nti vutte taṃ na kathetukāmo tuṇhībhūto saṅghaṃ vihesetīti vihesako. Anācāraṃ ācaritvā saṅghamajjhe āpattiyā, vatthunā vā anuyuñjiyamāne taṃ akathetukāmo “ko āpanno, kismiṃ āpanno”tiādinā nayena aññehi vacanehi taṃ vacanaṃ paṭicchādento yo aññaṃ vadati, ayaṃ aññavādako nāma.

Aññavādo means evasive speech—responding to something else when questioned by a vinaya expert in the midst of the Saṅgha or shifting discourse to another matter. Vihesā means vexation—remaining silent out of unwillingness to speak when questioned. For one who engages in aññavāda or vihesā, after a formal act with a second motion has been made regarding aññavāda and vihesā, further aññavāda or vihesā incurs a pācittiya. If no formal act has been raised, it is a dukkaṭa. Seeing some transgression and saying, “Friend, you did this,” if one unwilling to speak remains silent, vexing the Saṅgha, that is a vihesako. When questioned in the midst of the Saṅgha about an offense or its basis due to misconduct, concealing it with words like “Who committed it? In what was it committed?” while speaking otherwise is an aññavādako.

When questioned by a vinayadhara in the midst of the Saṅgha, prevarication is responding to one question with another subject. Aññavādo is speaking of something else. Likewise, when questioned, keeping silent out of unwillingness to speak and to cause trouble is vihesā. For one who engages in irrelevant talk and intentional silence, a pācittiya offense, and after performing the formal act of ñattidutiyakamma due to irrelevant talk, the aññavādakavihesakakamma act, once again, is performed. But if the formal act hasn’t been declared, there’s a dukkaṭa. When seeing some transgression, and it is said, “Friend, this was done by you,” and the person, not wanting to speak of it, keeps silent, causing trouble for the Saṅgha, he is vihesako. Having behaved improperly, when questioned in the midst of the Saṅgha about an offense or a case, the one not wanting to speak of it, covering that statement with other words in the manner of “Who committed the offense? In what matter was the offense committed?”, is speaking of something else. He is called aññavādako.

Duṭṭhullaṃ nāma pārājikasaṅghādisesā, idha pana saṅghādisesova. Pakāso ca chādo ca pakāsachādo, duṭṭhullassa pakāsachādoti tappuriso. Abhiṇhāpattikassa bhikkhuno āyatiṃ saṃvaratthāya āpattipariyantaṃ kulapariyantañca katvā vā akatvā vā tikkhattuṃ apaloketvā kātabbaṃ. Bhikkhusammutiṃ ṭhapetvā anupasampannassa “ayaṃ asuciṃ mocetvā saṅghādisesaṃ āpanno”tiādinā nayena vatthunā saddhiṃ āpattiṃ ghaṭetvā tassa duṭṭhullassa pakāsane ārocane ca, tasseva yena kenaci upāyena ñatvā chādane ca, aduṭṭhullārocane chādane ca, anupasampannassa pana purimapañcamasikkhāpade itarā duṭṭhullepi dukkaṭaṃ.

Duṭṭhullaṃ means grave offenses, here specifically saṅghādisesa rather than pārājika. Pakāsachādo means revealing and concealing; it is a compound meaning the revealing and concealing of duṭṭhulla. For a bhikkhu who repeatedly offends, specifying or not specifying the offense and family limits for future restraint, it should be done without consulting three times. Apart from bhikkhu consensus, revealing and announcing to an unordained person an offense with its basis, like “This one, having emitted impurity, committed a saṅghādisesa,” or concealing it by any means after knowing it, or revealing and concealing non-grave matters—for an unordained person, even in the first and fifth rules regarding other grave matters, it is a dukkaṭa.

Duṭṭhullaṃ namely, pārājika and saṅghādisesa offenses, but here it’s only the saṅghādisesa. Disclosure and concealment are pakāsachādo, it’s a tappurisa compound: the disclosure and concealment of a duṭṭhulla offense. For a bhikkhu who frequently commits offenses, for the purpose of future restraint, having made or not having made a limit of offenses and a limit of family connections, it should be done after an apalokana thrice. Apart from a bhikkhusammuti, linking an unordained person to the offense and the case with the statement, “This one, having emitted impure semen, has committed a saṅghādisesa,” and so on; in disclosing and revealing that duṭṭhulla offense, and in concealing it, having learned of it by any means, and in revealing or concealing a non-duṭṭhulla offense. For an unordained person, however, even in the case of the other duṭṭhulla offenses listed in the first five training rules, it is a dukkaṭa.

Hāsodaketi ettha hāse udaketi padavibhāgo veditabbo. Yena kenaci sarīrāvayavena hasādhippāyassa upakacchakādīsu hāse phusane. Hāsanimittañhi phusanaṃ hāso. Anupasampanne dukkaṭaṃ. Udake hāseti uparigopphake udake hasādhippāyassa ummujjananimujjanena kīḷāya. Kīḷā hi idha hāsoti vutto. Nāvāya kīḷato, hatthādinā kaṭṭhādinā vā udakaṃ hanato antamaso bhājanagatakañjikādīnipi khipanakīḷāya kīḷato dukkaṭaṃ. Ahasādhippāyassa anāpatti.

Hāsodake means playful water; the phrase splits as hāse udake. Touching a frog or such in play with any part of the body for amusement is hāsa, as touching is the cause of amusement. For an unordained person, it is a dukkaṭa. Udake hāse means playing in water above the ankles by emerging and submerging with intent to amuse; play here is called hāsa. Playing in a boat, striking water with hands or sticks, or playfully tossing pot shards or husks incurs a dukkaṭa. Without intent to amuse, there is no offense.

Hāsodaketi. Here, the division of words should be understood as ‘in playful water’. For one intending to play, touching in play the armpits and other parts with any bodily limb. Indeed, touch with the intention of play is hāso. To an unordained person, it is dukkaṭa. Udake hāseti. Playing in the water above the ankles, intending to play, with diving in and surfacing. Indeed, sport is called hāsa here. Playing from a boat, striking the water with the hand or a stick, even throwing water and the like contained in a pot, is a dukkaṭa. There is no offence for one not intending play.

Nicchubhane vihārāti saṅghikavihārato bhikkhuno nikkaḍḍhananikkaḍḍhāpane. Ettha ca ekappayoge ekā, nānāpayoge dvāragaṇanāya āpattiyo. Puggalikanikkaḍḍhane, tassa parikkhāranikkaḍḍhane, anupasampannassa pana tassa parikkhārassa vā nikkaḍḍhane dukkaṭaṃ. Na sammāvattantānaṃ antevāsikasaddhivihārikānaṃ vā nikkaḍḍhane, attano vissāsikassa vihārā nikkaḍḍhane, bhaṇḍanakārakassa pana sakalasaṅghārāmato nikkaḍḍhane anāpatti.

Nicchubhane vihārā means expelling or causing the expulsion of a bhikkhu from a Saṅgha-owned monastery. Here, one act incurs one offense; multiple acts incur offenses counted by the doors. Expelling an individual or their requisites, or expelling an unordained person or their requisites, is a dukkaṭa. There is no offense in expelling unruly pupils or co-residents, expelling one’s trusted person from a monastery, or expelling a quarrelsome person from the entire Saṅgha monastery.

Nicchubhane vihārāti. The expulsion or causing the expulsion of a monk from a saṅghika dwelling. And here, for a single action, there is one offense, and for multiple actions, offenses are according to the number of doors. In expelling from a personal dwelling, in expelling his belongings, and for an unordained person, in expelling his belongings, it is a dukkaṭa. There is no offense in expelling antevāsikas or saddhivihārikas who do not behave properly, or expelling from the dwelling of one’s own confidant. There is no offence in expelling quarrelsome people from the entire monastery.

Anupakhajja sayaneti “vuḍḍho, gilāno, saṅghena dinno”ti jānitvā mañcapīṭhānaṃ vā tassa bhikkhuno pavisantassa vā nikkhamantassa vā upacāraṃ anupakhajja anupavisitvā saṅghike vihāre “yassa sambādho bhavissati, so pakkamissatī”ti adhippāyena nisīdananisajjanavasena sayane. Puggalike dukkaṭaṃ.

Anupakhajja sayane means lying down in a Saṅgha-owned monastery without encroaching on the space of a bench or stool, knowing it belongs to an elder, a sick person, or one assigned by the Saṅgha, or on the path of a bhikkhu entering or leaving, with the intent, “Whoever finds it cramped will leave,” by sitting or lying down. In a private dwelling, it is a dukkaṭa.

Anupakhajja sayaneti. Knowing that “he is old, sick, or given permission by the Saṅgha,” lying down or sitting down in a saṅghika dwelling without going near the vicinity when that bhikkhu enters or leaves, with the thought, “Whoever is cramped will leave”. In a personal dwelling, it is a dukkaṭa.

Ettha ca pācittīti uddisitvā kānici pasiddhāni dassitāni. Avuttāni pana tādisāni imināva sāmaññavacanena saṅgahetvā veditabbāni. Kathaṃ? Acelakādiaññatitthiyānaṃ yassa kassaci āmisassa sahatthā dāne ca, sappinavanītatelamadhuphāṇitamacchamaṃsakhīradadhisaṅkhātānaṃ paṇītabhojanānaṃ attano atthāya viññāpetvā bhuñjane, rāgapariyuṭṭhitaitthipurisassa yogge kule anupavisitvā nisajjanakappane, pañcannaṃ bhojanānaṃ aññatarena nimantito tasmiṃ bhutte vā abhutte vā santaṃ bhikkhuṃ anāpucchitvā purebhattaṃ pacchābhattaṃ vā yasmiṃ kule nimantito, tato gilānacīvaradānakārasamayaṃ ṭhapetvā aññasmiṃ aññakulappavesane, ṭhapetvā ekadivasaṃ aññasmiṃ dine āvasathapiṇḍassa agilānena hutvā bhuñjane, rattiparicchedaṃ vā bhesajjaparicchedaṃ vā katvā pavāritato uttari aññatra puna pavāraṇāya aññatra niccappavāraṇāya viññāpane, aññatra tathārūpapaccayā gāmato nikkhantasenādassanāya gamane, paccayenapi gantvā tirattato uttari senāya vāse, tassa ca vasantassa yuddhaṭṭhānabalagaṇaṭṭhānasenānivesaanīkadassanatthaṃ gamane, piṭṭhādīhi katamajjasaṅkhātasurāya, pupphādīhi kataāsavasaṅkhātamerayassa ca pāne, padīpujjalapattapacanādikāraṇaṃ vinā visibbitukāmatāya agilānassa aggino jālanajālāpane, kappabinduṃ anādāya navacīvaraparibhoge, sāmaṃ cīvaraṃ vikappetvā apaccuddhāya paribhoge, bhikkhusantakapattādino antamaso hasādhippāyenapi apanidhāne apanidhāpane, sañcicca tiracchānagatassa jīvitavoropane, sañcicca yathādhammaṃ nihatādhikaraṇassa punakammāya ukkoṭane, sañcicca theyyasatthena saddhiṃ saṃvidhāya ekaddhānagamane, bhikkhūhi sikkhāpadehi vuccamānassa aññaṃ avicāretvā “na tattha sikkhissāmī”ti bhaṇane, sikkhāpadavivaṇṇane, imesaṃ “sutvā oramissāmī”ti adhippāyaṃ vinā vivādāpannānaṃ upassutiṭṭhāne, dhammikānaṃ kammānaṃ chandaṃ datvā pacchā khīyanadhammāpajjane, saṅghe vinicchaye vattamāne chandaṃ adatvā pakkamane, samaggena saṅghena cīvaraṃ datvā pacchā khīyanadhammāpajjane, aññatra ajjhārāmā ajjhāvasathā vā ratanassa vā ratanasammatassa vā uggaṇhanauggahāpane pācittiyanti.

Here, pācittī is recited, and some well-known examples are shown. Those not mentioned should be understood as included under this general statement. How so? Giving alms by hand to naked ascetics or other sectarians; requesting and eating fine foods like ghee, butter, oil, honey, molasses, fish, meat, milk, or curd for oneself; sitting in a lustful man or woman’s suitable household without entering; being invited to one of the five meals and, whether eaten or not, entering another household before or after the meal without asking an available bhikkhu, except in times of illness, robe-giving, or robe-making; eating alms food as a healthy person on a day other than one designated, except for one day; requesting more after being satisfied beyond a set night or medicine limit, except with renewed invitation or perpetual invitation; going to see an army departing from a village without such a reason; staying with an army beyond three nights even for a reason; or going to see battlegrounds, troop formations, or army camps while staying there; drinking fermented liquor made from flour or distilled liquor made from flowers; lighting a fire as a healthy person without reason like lamp-lighting or leaf-cooking, intending to sew; using a new robe without marking it; assigning a robe oneself and using it without relinquishing it; hiding or causing to hide a bhikkhu’s bowl or such, even playfully; intentionally depriving an animal of life; intentionally reopening a settled case; intentionally traveling with a thief’s caravan; saying to bhikkhus citing rules, “I won’t train in that,” without consideration; disparaging rules; standing to overhear disputants without intent to desist; giving consent to a lawful act and later objecting; leaving without giving consent during a Saṅgha decision; receiving a robe from a united Saṅgha and later objecting; or taking or teaching the taking of jewels or what is deemed as jewels, except within a monastery or lodging—these are pācittiya.

Here, having stated “pācittī,” some well-known instances are shown. However, those that are similar but not mentioned should be understood as included by this general statement. How? In giving by one’s own hand any kind of food to a naked ascetic or other sectarians; in asking for and consuming, for one’s own benefit, fine foods, namely ghee, butter, oil, honey, molasses, fish, meat, milk, and curds; in sitting down in close proximity to an eligible family when overcome by lustful thoughts, when he is invited with one of five kinds of food; when, whether he has eaten or not eaten the invitation food, and without taking leave of an available monk, before or after the meal; when invited to a particular household; and when, other than on occasions of illness or for providing robes; and when, other than for one day; when consuming an almsfood in a dwelling as a non-ill person; or having made a determination for a period of using a medicine, when asked to consume more, and having had that request for more, in asking except other invitation or permanent invitation; to the place where one has left the village except if there’s a reason such as; having even a sufficient reason, staying more than three nights in the army; and while staying there, going to see battlefields, roll-calls, army encampments, or troop reviews; of surā, which is liquor made from flour and other stuff; of meraya, which is alcohol made from flowers and other stuff; in lighting or kindling a fire when one is not ill, for the sake of burning, without a reason such as lighting a lamp, warming, cooking and so on; in using a new robe without making a proper marking with at least a speckle; in offering a robe to a nun for her use; in knowingly concealing, or causing to be concealed, a monk’s bowl or other requisites, even out of a sense of humor; in intentionally depriving an animal of life; in intentionally stirring up a legal case that has been rightfully settled; in intentionally traveling together with a band of thieves on the same route; in saying, without further consideration, “I will not train in that,” when being spoken to by monks regarding the training rules; in disparaging the training rules; in standing within earshot of those who are quarreling, without intending to say “I will listen and leave”; in later speaking ill-naturedly after giving consent to formal acts; in leaving without giving consent when a decision is being made in the Order; in later speaking ill-naturedly after giving robes through the harmonious Order; except other outside the monastic boundaries or dwelling, taking or requesting another to take ratana or things which is concidered as ratana.

13. Samaṇakappaniddesavaṇṇanā

13. Explanation of the Samaṇakappa Section

13. Explanation of the Section on Things Proper for Monks

125. Samaṇakappāti samaṇavohārā. Bhavanti, ahesunti vā bhūtā, vattamāne, bhūte vā tappaccayo. Viruḷhamūlādibhāvaṃ āpajjitvā vaḍḍhamānakānaṃ, vaḍḍhitvā mahantabhāvaṃ pattānañca rukkhalatādisaṅkhātānaṃ bhūtānaṃ gāmo, bhūtā eva vā gāmo samūho bhūtagāmo. Tassa samārambho chedanaphālanādi, tasmiṃ. Nimittatthe cetaṃ bhummaṃ, taṃhetu pācittiyaṃ hotīti attho. Katakappiyaṃ samaṇakappiyaṃ bhaveti sambandho. Tattha kataṃ kappiyaṃ yassāti bahubbīhi. Kenāti āha “nakhenā”tiādi.

125. Samaṇakappā means practices of a recluse. They exist or existed—past or present—with the suffix applied. Bhūtagāmo means a group of living plants, such as trees and vines, whether growing with developed roots or having reached maturity. Its disturbance, like cutting or breaking, is in that context. The locative here indicates cause, meaning it is a pācittiya due to that. What is made allowable is samaṇakappiya—this is the connection. It is a compound meaning “that for which allowable is made.” How so? It says “nakhenā” and so forth.

125. Samaṇakappāti means the conventions of recluses. Bhavanti, or ahesun means they have existed, in the present or in the past, the affix ta is used. The term bhūtagāmo refers to a collection of plants, such as trees and creepers, that are growing after having taken root, etc., or that have attained great size after growing. Bhūtagāmo is either the collection itself or is made of bhūta (plants). Its disturbance is cutting, splitting, etc.; in that (context), bhummaṃ is instrumental, meaning that it causes a pācittiya offense. The connection is: it becomes suitable for a recluse when it has been made allowable. There, the compound kataṃ kappiyaṃ yassā is a bahubbīhi compound. By what is it made? He states, “by the nail,” and so on.

126. Idāni yassa samārambho, taṃ bhūtagāmaṃ vibhajitvā dassetuṃ “sa mūlā”tiādi āraddhaṃ. Soti bhūtagāmo. Bhavituṃ uppajjituṃ payojetīti kāritantā tappaccayo, pabhāvito uppāditoti attho. Atha vā pabhavanaṃ pabhavo, uppatti, sova pabhavo, pabhāvaṃ karotīti nāmadhātuto kattari tappaccayo, pabhāvito uppannoti attho. Mūlañca khandho ca bījañca aggañca phaḷu ca mūla…pe… phaḷūni. Phaḷu nāma pabbaṃ. Tāniyeva bījāni, tehi pabhāvito uppādito, atha vā tehi avadhibhūtehi, kāraṇabhūtehi vā pabhāvito uppannoti kamena vikappadvaye samāsadvayaṃ veditabbaṃ. Tattha mūlabījaṃ nāma haliddisiṅgiverādi.

126. Now, to classify and show that bhūtagāma whose disturbance is meant, the passage beginning “sa mūlā” is introduced. So means bhūtagāma. It causes to be or to arise—the suffix indicates causation, meaning produced or brought forth. Alternatively, pabhavana is origin, and that origin produces—using the suffix for agency, meaning arisen. Roots, stems, seeds, tips, and shoots are mūla…pe… phaḷu. Phaḷu means a joint. These are seeds, produced by them; or produced by them as limits or causes—this should be understood as two compounds in two alternative senses. Herein, mūlabījaṃ means turmeric, ginger, and the like.

126. Now, to show and analyze the bhūtagāma, the disturbance of which was mentioned, he begins with “sa mūlā” etc. Soti refers to the bhūtagāma. The root pabhavituṃ (“to originate”) carries a causative sense due to the affix ta, meaning caused to be, produced. Or, pabhavanaṃ means origination, and pabhavo has the same meaning; from the nominal root pabhāvaṃ karoti, the affix ta is used in the active sense, meaning caused to be, produced. Mūla (root), khandha (trunk), bīja (seed), agga (shoot), and phaḷu (joint); mūla… pe… phaḷūni. Phaḷu means a node. These themselves are the seeds; that which is produced from them, or that which is produced with them as the limit or the cause — in this way, two kinds of compounds should be understood, respectively. Here, mūlabījaṃ means turmeric, ginger, etc.

Khandhabījaṃ nāma assatthanigrodhādi. Bījabījaṃ nāma pubbaṇṇāparaṇṇādi. Aggabījaṃ nāma hiriverādi. Phaḷubījaṃ nāma ucchunaḷādi. Tattha mūlabījādīni pañca bījagāmo. Tannibbatto rukkhalatādi bhūtagāmo.

Khandhabījaṃ means banyan, fig, and the like. Bījabījaṃ means early and late grains. Aggabījaṃ means small ginger and the like. Phaḷubījaṃ means sugarcane, bamboo, and the like. Herein, mūlabīja and the rest are the five types of seed-plants. Trees and vines arising from them are bhūtagāmo.

Khandhabījaṃ means the banyan tree, fig tree, etc. Bījabījaṃ means grains and pulses, etc. Aggabījaṃ means hirivera, etc. Phaḷubījaṃ means sugarcane, bamboo, etc. Among them, the five types beginning with root-seeds (mūlabīja) are the seed-group (bījagāmo). The trees, creepers, etc., produced from them are the plant-group (bhūtagāmo).

Idāni tesu bījagāmasamārambhe dukkaṭaṃ dasseti aparaddhena. Bhūtagāmaviyojitaṃ bījaṃ ārambhe dukkaṭanti sambandho. Bhūtagāmato viyojitanti tappuriso. Bījanti bhūmiyaṃ ropitamaropitampi niggatavidatthimattapattavaṭṭipi mūlabījāni. “Ārambhe”ti kitakapaccayassa yoge avutte kammani chaṭṭhuppattiyaṃ vikappena ubhayattha dutiyā. Ārambheti samārambhe. Tasmā “imaṃ pupphaṃ phalaṃ vā jāna, imaṃ kappiyaṃ karohī”tiādinā kappiyavacanena bhūtagāmato viyojitaṃ bījajātaṃ bījagāmaparimocanatthaṃ puna kappiyaṃ kārāpetvā paribhuñjibhabbaṃ. “Anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjituṃ aggiparijitaṃ satthaparijitaṃ nakhaparijitaṃ abījaṃ nibbattabījaññeva pañcama”nti (cūḷava. 250) vuttesu pañcasu nakhaparijitādīni tīṇi dassitāni.

Now, it shows that disturbing those seed-plants incurs a dukkaṭa with an additional point. Disturbing a seed separated from bhūtagāma is a dukkaṭa—this is the connection. Separated from bhūtagāma is a compound. Bīja means seeds planted or unplanted in the ground, including mūlabīja reaching the size of a thumb joint. “Ārambhe” implies action; with the unstated infinitive, the accusative applies in both senses optionally. Ārambhe means in disturbance. Thus, saying, “Know this flower or fruit; make it allowable,” with allowable words, a seed separated from bhūtagāma should be made allowable again for liberation from the seed-plant category and then used. “I allow you, bhikkhus, to use fruit in five allowable ways for recluses: fire-treated, knife-treated, nail-treated, seedless, and with seeds removed as the fifth” (cūḷava. 250)—among these five, three—nail-treated and so forth—are shown.

Now, regarding these [offenses], he shows the dukkaṭa in undertaking to damage seeds with the word “by something separated.” The connection is that there is a dukkaṭa in undertaking to damage seed separated from the plant. Separated from the living plant is a tatpurusha compound. Seed means root-seeds, whether planted in the ground or not, even those just emerged, the tip of a leaf, or buds. With the causative suffix, by option, when the action is unstated, in the sixth case-ending there can be the second case-ending for both [the verb and object]. Undertaking means commencing. Therefore, having had seed-material, separated from a living plant by a declaration of suitability such as “know this flower or fruit” or “make this suitable,” made suitable again in order to release it from being classified as ‘seed-group’, it is allowable to use. Among the five types of fruits, mentioned as “I allow, monks, to consume fruit made allowable by five means: treated by fire, treated by a knife, treated by a nail, seedless, and fifthly, with the seed removed,” (Cūḷava. 250) the three beginning with ‘treated by a nail’ have been illustrated.

127. Idāni avasiṭṭhāni dve dassetuṃ “nibbattabīja”ntiādikaṃ paṭhamaddhaṃ āha. Tattha nibbattabījanti nibbattaniyanti nibbattaṃ, nipubba vatu vattanetimasmā tappaccayo, nibbattaṃ bījaṃ yassa taṃ nibbattabījaṃ, bījaṃ nibbattetvā visuṃ katvā paribhuñjitabbaṃ ambapanasādi. Nobījaṃ nāma taruṇambaphalādi. Idāni bījagāmabhūtagāmesu kappiyakaraṇappakārādivisesaṃ dassento “kaṭāhā”tiādimāha. Tattha kaṭāhena baddhaṃ bījaṃ yesanti bāhirattho.

127. Now, to show the remaining two, the first half beginning “nibbattabīja” is stated. Herein, nibbattabīja means that whose seed is removed—nibbattaniya means removed, from the root vat with prefix ni, meaning separated seed; that which has its seed separated and is to be used, like mango or rose-apple. Nobījaṃ means young mango fruit and the like. Now, showing distinctions in making seed-plants and bhūtagāma allowable and so forth, it says “kaṭāhā” and so on. Herein, it means seeds bound by a pot, with an external meaning.

127. Now, in order to show the two remaining [types of allowable treatment], he begins the first half-verse with “with the seed removed”, etc. Herein, with the seed removed, ‘nibbattaniyanti nibbattaṃ’, is derived from the root ‘vatu’ with the prefix ‘ni’, meaning ‘to exist’ or ‘turn’, and the suffix, that by which existing is established and what exits. That which has its seed removed is “nibbattabījaṃ,” meaning mango, palmyra fruit, and so on, whose seeds should be removed and separated for them to be suitable to consume. Seedless refers to fruits such as young mangoes. Now, showing the specifics, such as the method of making seed-groups and plant-groups suitable, he says “by a pot,” and so on. Here, the external meaning is ‘those seeds which are bound by a pot’.

128. Bhājane bhūmiyampi vā ekābaddhesu bījesu ekasmiñca kappiye kateti yojanā. Bījesūti bījagāmabhūtagāmesu . Bhūtagāmopi hi idha “bīja”nti ruḷhīvasena vuccati.

128. In a vessel or on the ground, among interconnected seeds, making even one allowable—this is the interpretation. Bījesū means among seed-plants and bhūtagāma. Bhūtagāma is also conventionally called bīja here.

128. In a vessel or even on the ground, if the seeds are bound together, making one suitable is sufficient, it has to be understood thus. Amongst seeds means amongst seeds-groups and living-plant groups. Here, even a living-plant is called “seed” by popular usage.

129. Nikkhitteti ṭhapite. Kappiyaṃ puna kareyyāti jātamūlapaṇṇabhāvato bhūtagāmattā bhūtagāmato parimocitaṃ bījagāmaparimocanatthaṃ puna kappiyaṃ kāreyyāti attho. Tenāha “bhūtagāmo hi so tadā”ti. Hi-saddo hetumhi. Tadāti mūle ca paṇṇe ca jātakāle sace mūlamattaṃ sañjāyati, uparibhāge sace aṅkuro jāyati, heṭṭhābhāge chindituṃ vaṭṭati. Mūlamattesu vā pana paṇṇamattesu vā niggatesu sacepi ratanappamāṇāpi sākhā nikkhamanti, bījagāmasaṅgahitā honti.

129. Nikkhitte means placed. Kappiyaṃ puna kareyyā means making it allowable again; since it becomes bhūtagāma due to sprouting roots and leaves, it should be made allowable again to free it from the seed-plant category—this is the meaning. Thus, it says “bhūtagāmo hi so tadā”. Hi indicates cause. Tadā means when roots and leaves sprout; if only roots appear, or if a sprout emerges above, it may be cut below. Even if branches as small as a jewel emerge among mere roots or leaves, they are included in the seed-plant category.

129. Placed means put down. One should make [it] allowable again it is stated that from its condition of having produced roots and leaves, becoming a living-plant, it’s separated from living-plant status, [and] to release it from being classified as a ‘seed-group’, one should make it suitable again. That’s the sense. Therefore, he says, “for it is then a living plant.” The word “Hi” indicates cause. Then means at the time when both the root and the leaf are produced. If only the root develops, or if a shoot develops on the upper part, it is permissible to cut off the lower part. However, if when only roots or only leaves have emerged, even branches as big as a ratana (gem/measure) sprout, they are included in the seed-group.

130. Udakasambhavo sevālo ca cetiyādīsu sevālo ca bhūtagāmovāti sambandho. Ādi-saddena pākārādiggahaṇaṃ. Yadi dve tīṇi paṇṇāni na jāyanti, aggabījasaṅgahaṃ gacchati. Sukkho pana sammajjitabbo. Mūlapaṇṇe viniggate bījopi bhūtagāmovāti sambandho. Paṇṇeti iminā aṅkuramattaṃ paṭikkhipati.

130. Algae arising in water and algae on cetiyas and such are bhūtagāma—this is the connection. Ādi includes walls and the like. If two or three leaves do not sprout, it falls under aggabīja. Dry ones should be swept away. When roots and leaves emerge, even a seed becomes bhūtagāma—this is the connection. Paṇṇe excludes mere sprouts.

130. Water-born moss and moss on stūpas and so on, is a living-plant. With the word “and so on,” the inclusion of boundary walls, etc., is understood. If two or three leaves do not grow, it is considered a shoot-seed. However, dry [moss] can be swept. When root and leaf have emerged, the seed is also a living-plant. By “leaf,” only a sprout is excluded.

131. Ghaṭādipiṭṭhe sevālo ca ahichattakamakuḷañca dukkaṭasseva vatthūnīti sambandho. Piṭṭheti iminā anto abbohārikoti dasseti. Phullanti phullitaṃ ahichattakaṃ. Abyavahārikanti āpattivohārayoggaṃ na hotīti attho.

131. Algae on pots or their backs, mushrooms, and buds are objects only of dukkaṭa—this is the connection. Piṭṭhe indicates it is not used internally. Phulla means blossomed mushrooms. Abyavahārika means not suitable for disciplinary use.

131. Moss on the surface of pots, etc., and mushrooms, are objects of an offense of wrong-doing. By “surface,” he shows that the inside is not an object of an offense. Bloomed means a mushroom that has bloomed. Not subject to designation means that it is not subject to being termed as an offense. That is the meaning.

132. Allarukkhe lākhāniyyāsachattāni vikopiya gaṇhato tattha akkharaṃ chindato vāpi pācittīti sambandho. Tatthāti allarukkhe. “Vikopaya”nti potthakesu pāṭho dissati, so apāṭho paṭhamantatāya kāraṇābhāvato. “Vikopiyā”ti pana pāṭho gahetabbo. Vikopiyāti iminā avikopetvā gahaṇe anāpattīti dīpeti.

132. Taking lac, resin, or bark from a living tree by damaging it or cutting letters on it incurs a pācittiya—this is the connection. Tatthā means on a living tree. “Vikopaya” appears in some texts, but it is an incorrect reading due to lacking causative sense. Vikopiyā should be taken as the reading. Vikopiyā indicates no offense if taken without damaging.

132. Damaging gum, resin, and fungi on a living tree, and taking from there, or even cutting a letter there, incurs a pācittiya offense. There means on the living tree. “Vikopaya” is seen as the reading in the books, that is not a correct reading, in absence of a reason to be the first case ending. The reading “Vikopiyā” is to be taken. With “Vikopiyā”, it is shown that there is no offense in taking without damaging.

133. Dārumakkaṭakādināti āṇiṃ koṭṭetvā dāruyantaṃ katvā tattha kaṇṭakaṃ olambenti, etaṃ dārumakkaṭakaṃ nāma. Ādi-saddena kaṇṭakabandhanādīnaṃ gahaṇaṃ. Tiṇādiṃ chindituṃ, gaṇṭhikaṃ kātuñca na kappatīti yojanā. Chinditunti chindanaṃ.

133. Dārumakkaṭakādinā means a wooden contraption made by hammering a peg and attaching a thorn to it—this is dārumakkaṭaka. Ādi includes tying with thorns and the like. Cutting grass or such or making knots is not allowable—this is the interpretation. Chinditu means cutting.

133. With a wooden peg, etc. means that by driving in a peg and making a wooden lever, they hang a thorn on it; this is called a wooden peg. By “etc.,” the inclusion of binding thorns and so on is understood. It is not permissible to cut grass, etc., or to tie a knot. To cut means cutting.

134. Bhūtagāmaṃ vāti bhūtagāmaṃ vā. Bījaṃ vāti bījagāmaṃ vā. “Chinda vā”tiādinā sabbattha vā-saddo yojetabbo. Paca vāti pacanaṃ karohīti vā. “Paṭa” iti vā pāṭho, tassa uppādehīti attho. “Imaṃ rukkhaṃ chindāhī”tiādinā pana avatvā “rukkhaṃ chindā”tiādinā aniyametvā vattuṃ vaṭṭati.

134. “Bhūtagāmaṃ vā” means bhūtagāma (plant life) or. “Bījaṃ vā” means bījagāma (seed life) or. The word “vā” (or) should be applied throughout in all cases such as “chinda vā” (cut or). “Paca vā” means “cook it” or. There is also the reading “paṭa,” meaning “produce it,” that is the sense. However, instead of saying “cut this tree” and so forth, it is permissible to say “cut a tree” and so forth without specifying.

134. Bhūtagāmaṃ vāti means either a bhūtagāma. Bījaṃ vāti means either a bījagāma. The word vā should be connected everywhere with “Chinda vā” (either cut) and so on. Paca vāti means either cook. There is also a reading ‘Paṭa’ vā, which means ‘unfold’. However, it is allowable to say without specifying “Cut this tree,” etc., but rather in a general way, “Cut the tree,” etc.

135. Imanti etaṃ rukkhādiṃ. Imaṃ sodhehīti ettha iti-saddaṃ katvā attho vattabboti.

135. “Ima” refers to this tree and so forth. “Imaṃ sodhehi” means here, having inserted the word “iti” (thus), the meaning is to be stated.

135. Imanti this tree, etc. Imaṃ sodhehīti, having added the word ‘iti’, the meaning should be stated.

14. Bhūminiddesavaṇṇanā

14. Explanation of the Section on Land

14. Explanation of the Section on Ground

136. Yāsu vutthaṃ pakkañca kappati, tā kappiyā bhūmiyo sammuti ca sammutikuṭi ca…pe… gahapati ca gahapatikuṭi cāti imā catasso hontīti yojetvā attho veditabbo. Tattha bhesajjakkhandhake (mahāva. 295) vuttāya uttidutiyakammavācāya, apalokanakammavasena vā sāvetvā sammā uttisampannaṃ karīyatīti sammuti, thambhānaṃ bhittipādānaṃ vā uggamanaṃ uddhaṃ katvā ṭhapanaṃ, “kappiyakuṭiṃ karomā”ti vācāya sāvanañca antaṃ yassā sā ussāvanantā. Tathā ca vuttaṃ “thambhappatiṭṭhānañca vacanapariyosānañca samakālaṃ vaṭṭatī”ti (mahāva. aṭṭha. 295). Nisādanaṃ pavisanaṃ sannivesanaṃ nisādo, gunnaṃ viya nisādo etissāti gonisādi. Bhikkhuṃ ṭhapetvā sesasahadhammikā sabbe ca devamanussā idha gahapatīti sāmaññena adhippetā. Ettha pana gahapatisambandhinī kuṭi dīghena gahapatī.

136. The meaning should be understood by construing it as: “Those lands where dwelling and cooking are permissible are considered kappiyā bhūmi (permissible lands), and there are these four: sammuti (convention), sammutikuṭi (conventionally designated hut), gahapati (householder), and gahapatikuṭi (householder’s hut).” Herein, “sammuti” refers to what is properly designated by the second or subsequent motion (kammavācā) as stated in the Bhesajjakkhandhaka (mahāva. 295), or by the act of announcement (apalokanakamma), and made fully designated. It involves raising pillars or wall foundations upward and placing them, along with the declaration “we are making a kappiyakuṭi (permissible hut),” and that which has its end in the declaration is “ussāvanantā” (ending with the announcement). It is also said, “The establishment of the pillars and the conclusion of the declaration should occur simultaneously” (mahāva. aṭṭha. 295). “Nisādanaṃ” means sitting, entering, or settling; “gonisādi” means having the quality of sitting like a cow sits. Apart from a bhikkhu, all other co-dwellers in the Dhamma, including all devas and humans, are here generally intended by “gahapati” (householder). However, here a hut connected with a householder is, by extension, called “gahapati.”

136. Those grounds on which dwelling and cooking are allowable are: sammuti (convention) and sammutikuṭi (hut by convention), and so on, gahapati (householder) and gahapatikuṭi (householder’s hut). One is to analyze by way of syntax that these are the four kinds. Among them, sammuti is what is properly established, after having announced, with the formal Sangha act for assigning with single and repeated pronouncement, or apalokanakamma, as mentioned in Bhesajjakkhandhake (Mahāva. 295). ussāvanantā is that which includes the raising of pillars or wall bases, setting them upright, and the announcement with the words, “We are making a kappiyakuṭi.” And thus, it has been said, “The establishment of the pillar and the conclusion of the speech occur simultaneously” (Mahāva. aṭṭha. 295). Nisāda means sitting, entering, settling. Gonisādi is like the resting place of cows. Here, generally speaking, gahapatī are taken to be all the remaining sahadhammikas (those who practice Dhamma) except for the bhikkhu, as well as all gods and humans. In this context, gahapatī, in the sense of length, means a kuṭi belonging to a householder.

“Yaṃ pana akappiyabhūmiyaṃ sahaseyyappahonake gehe vuttha”nti (mahāva. aṭṭha. 295) aṭṭhakathāvacanato yaṃ saṅgho ākaṅkhati vihāraṃ vā aḍḍhayogaṃ vā pāsādaṃ vā hammiyaṃ vā guhaṃ vā leṇādiṃ vā, tesampi sāmaññavacanaṃ viññāyatīti taṃtaṃlakkhaṇappattā sahaseyyappahonakā leṇādayo catūsveva kuṭīsu antogadhāti veditabbaṃ. Imāsu catūsu sahaseyyappahonake padese yaṃ saṅghikaṃ puggalikaṃ vā bhikkhusantakaṃ ekarattampi antovutthaṃ anupasampannena pakkañca yāvakālikaṃ yāmakālikañca antovutthaantopakkasaṅkhaṃ na gacchati, ko pana vādo itaradvaye. Taṃ pana akappiyabhūmiyampi vutthaṃ pakkañca vaṭṭati. Tena vuttaṃ “yāsu vutthaṃ pakkañca kappatī”ti.

From the statement in the commentary (mahāva. aṭṭha. 295), “But that which is dwelt in a house sufficient for co-sleeping on an impermissible land,” it is understood that whatever the Saṅgha desires—a vihāra (monastery), aḍḍhayoga (half-yoked building), pāsāda (mansion), hammiya (upper chamber), guha (cave), or leṇa (rock shelter)—is generally understood by these terms. Thus, rock shelters and so forth that meet the characteristics of being sufficient for co-sleeping are to be understood as included within these four types of huts. Among these four places sufficient for co-sleeping, whatever belongs to the Saṅgha or an individual bhikkhu, if dwelt in even for one night by an unordained person and cooked in, whether temporarily (yāvakālika) or for a limited time (yāmakālika), does not count as entered and cooked internally. How much more so for the other two cases? Yet even that which is dwelt in and cooked on an impermissible land is permissible. Hence it is said, “yāsu vutthaṃ pakkañca kappati” (where dwelling and cooking are permissible).

From the statement in the Aṭṭhakathā, “Whatever dwelling that has been resided in in a house capable of communal sleeping on unallowable ground,” (Mahāva. aṭṭha. 295), it is understood that the general term includes whatever the Sangha desires—a vihāra, an aḍḍhayoga, a pāsāda, a hammiya, a guhā, a leṇa (cave), etc. Thus, it should be understood that leṇas and others that are capable of communal sleeping, attaining those characteristics, are included within the four kuṭis. Among these four places capable of communal sleeping, whatever is possessed by a bhikkhu, whether belonging to the Sangha or an individual, that has even one night spent within it by an unordained person, and any yāvakālika (food consumable that day) or yāmakālika (food consumable within a watch of the day) are not considered to have undergone ‘dwelling inside and cooking inside’. What then is the point of mentioning the other two? However, even things dwelled in and cooked on unallowable ground are allowable. Therefore, it is said, “yāsu vutthaṃ pakkañca kappatī” (on which dwelling and cooking are allowable).

137. Vāsatthāya kate saṅghike vā ekasantake vā sahaseyyappahonake gehe kappiyākuṭi laddhabbāti sambandho. Tattha vāsatthāyāti iminā avāsatthāya kataṃ nivatteti. Ekasantaketi ekassa bhikkhuno santake. Kappiyākuṭīti bhāvappadhānoyaṃ niddeso, na hi gehe gehaṃ laddhuṃ yujjatīti kappiyakuṭitāti attho. Dīgho pana gāthāvasena, kappiyā kuṭitāti vā visesanavasena daṭṭhabbaṃ. Sahaseyyappahonaketi ettha sahaseyyappahonakaṃ vāsāgāralakkhaṇe vuttalakkhaṇaṃ senāsanaṃ.

137. The connection is: “In a house made for dwelling, whether belonging to the Saṅgha or an individual, a kappiyakuṭi (permissible hut) sufficient for co-sleeping should be obtained.” Herein, “vāsatthāya” (for dwelling) excludes what is made not for dwelling. “Ekasantake” means belonging to a single bhikkhu. “Kappiyākuṭi” is a description emphasizing the state; it is not fitting to obtain a house within a house, so it means “kappiyakuṭi” (permissible hut). In detail, it may be seen as a verse form “kappiyā kuṭi” or as a qualifier. “Sahaseyyappahonake” refers to a dwelling sufficient for co-sleeping, with the characteristics of a residence as described in the characteristics of a lodging.

137. A kappiyākuṭi is to be obtained in a saṅghika dwelling, or one belonging to a single person, made for the purpose of dwelling that are capable of communal sleeping. The connection should be understood thus. Here, by saying vāsatthāyā (for the purpose of dwelling), it excludes what is made not for the purpose of dwelling. Ekasantaketi means belonging to one bhikkhu. Kappiyākuṭīti is a nominalization that stresses action, for surely a dwelling cannot obtain a dwelling, thus meaning kappiyakuṭitā (the state of being a kappiyakuṭi). The lengthening, however, is due to the verse form, or it should be understood as emphasis on visesanavasena (kappiyā kuṭitā, being a fit abode). Sahaseyyappahonaketi refers to dwellings (senāsana) with characteristics that are capable of communal sleeping, as defined in the section on abodes.

138. Idāni tā kuṭiyo kamena dassetvā tattha paṭipajjitabbavidhiṃ, tāsaṃ sabbathāpagamañca dassetuṃ “gehe”tiādimāha. Tattha “kappiyakuṭiṃ karoma, kappiyakuṭiṃ karomā”ti evamīrayanti sambandho. Iṭṭhakā ca thambhā ca “iṭṭhakāthambhā”ti vattabbe rasso. Iṭṭhakathambhā ādi yassa bhittipāsādassāti bahubbīhi. Pacchā paṭhamasaddena kammadhārayo. “Ṭhapeyya ce, sā ussāvanantikā”ti evaṃ ce-sā-sadde yojetvā attho veditabbo.

138. Now, to show those huts in order, the method to be practiced therein, and their complete removal, it begins with “gehe” (in a house). The connection is: “They say, ‘We are making a kappiyakuṭi, we are making a kappiyakuṭi.’” “Iṭṭhakā ca thambhā ca” (bricks and pillars) becomes “iṭṭhakāthambhā” with shortening when it should be said as such. It is a bahubbīhi compound meaning “that which has bricks and pillars as its beginning, such as a wall or mansion,” followed by a kammadhāraya with the first word later. The meaning is to be understood by construing “ṭhapeyya ce, sā ussāvanantikā” (if one places it, it is ending with the announcement) with the words “ce” and “sā.”

138. Now, having shown those kuṭis in order, in order to show the method of practice therein and their complete abandonment, he says “gehe” etc. There, the connection is made by speaking thus: “We are making a kappiyakuṭi, we are making a kappiyakuṭi.” The shortening, when saying ‘iṭṭhakathambhā’ (bricks and pillars), should be understood to be ‘iṭṭhakāthambhā’. It is a bahubbīhi compound meaning ‘that wall, palace, etc., of which bricks and pillars are the beginning’. Then it forms a kammadhāraya compound with the first word. The meaning should be understood by connecting the ce- and sā-words thus: “If one were to establish, it would be ussāvanantikā”.

139. Sakalo aparikkhitto ārāmopi vāti sambandho. Senāsanaṃ parikkhittaṃ vā hotu, aparikkhittaṃ vā, na taṃ pamāṇaṃ.

139. The connection is: “Even an unenclosed garden is included.” Whether a lodging is enclosed or unenclosed, that is not the measure.

139. The connection should be: or even the entire unfenced monastery. Whether the dwelling is fenced or unfenced is not the measure.

140. Aññehi kappiyakuṭiyā atthāya dinno vā tesaṃ santako vāti yojanā.

140. The construal is: “That which is given by others for the purpose of a kappiyakuṭi or belongs to them.”

140. The plan should be: or given by others for the purpose of a kappiyakuṭi, or belonging to them.

141. Avirodhabhāvena kappanīyā kappā, kappa sāmatthiyamiccetasmā itthiyaṃ āpaccaye rūpaṃ, na kappā akappā, akappā ca sā kuṭi ceti akappakuṭi, tāya. Sappiādīti iminā sattāhakālikaṃ yāvajīvikañca gahitaṃ.

141. “Kappā” means permissible by nature of non-contradiction, derived from the feminine form with the suffix “ā” due to capability; not “kappā akappā” (permissible and impermissible), but “akappā ca sā kuṭi” (and that hut is impermissible), hence “akappakuṭi” (impermissible hut), with that. “Sappiādi” (ghee and so forth) includes what is permissible for seven days (sattāhakālika) and for life (yāvajīvika).

141. Kappā are to be made allowable through non-opposition, a form from the root ‘kappa’ and ‘sāmatthiya’ with the feminine suffix ‘ā’, not-kappā are akappā, and akappā and that kuṭi are akappakuṭi, with that. By sappiādīti (ghee, etc.), sattāhakālika (consumables allowable for seven days) and yāvajīvika (consumables allowable for life) are included.

142. Tehevāti akappakuṭiyaṃ vutthasappiādīhi eva saddhiṃ sattāhakālikasaṃsaṭṭhatāya “sattāhaṃ kappate”ti vuttaṃ. Sāmiseti āmisasaṅkhātena purimadvayena sahite. Sāmapākatāti sāmaṃ attanā pāko etassāti sāmapākaṃ, sattāhakālikena saha pakkaṃ sāmisaṃ yāvajīvikaṃ, tassa bhāvo sāmapākatā. Sayaṃ pakkaṃ taṃ attanā saṃsaṭṭhatāya tampi āmisaṃ sāmapākagatikaṃ karotīti tassa sāmapākatā hotīti adhippāyo.

142. “Teheva” means together with the ghee and so forth dwelt in an impermissible hut, due to being mixed with what is permissible for seven days, it is said “sattāhaṃ kappate” (it is permissible for seven days). “Sāmise” means with what is considered material, together with the previous two. “Sāmapākatā” means that which is cooked by oneself, thus “sāmapāka”; what is cooked with something permissible for seven days is material and life-long permissible, and its state is “sāmapākatā.” That which is cooked by oneself, due to being mixed with it, also becomes material and follows the nature of sāmapāka; this is the intended meaning.

142. Tehevāti (with those very) means, due to the seven-day-allowed mixture with ghee, etc., that had been cooked in an improper dwelling, it is said, “It is allowable for seven days.” Sāmiseti (mixed with), combined with the former two, which are considered as āmisa (food). Sāmapākatāti (the state of being cooked by oneself); that which has self-cooking (sāmaṃ attanā pāko) is sāmapākaṃ; yāvajīvika(life-long allowed food) mixed with saptāhakālika(seven-day-allowed food); Its quality of being is sāmapākatā. Food cooked by oneself, due to its being mixed with that(saptāhakālika), also renders that āmisa(food) into the category of sāmapāka(cooked by oneself) – this is the intended meaning.

143. Adhiṭṭhitāti patiṭṭhitā. Eva-saddo tiṭṭhatisaddassa ante daṭṭhabbo.

143. “Adhiṭṭhitā” means established. The word “eva” should be seen at the end of the word “tiṭṭhati” (stands).

143. Adhiṭṭhitāti (established) means firmly established. The word ‘Eva’ should be seen at the end of the word ‘tiṭṭhati’.

144. Sabbesūti thambhādīsu sakalesu. Jahitaṃ vatthu kuṭibhūmi yassā jahitavatthukā. Parikkhitte jahitavatthukāti sambandho. Sesāti itarā dve kuṭiyo. Chadanavibbhamāti chadanassa vināsā. Etthāpi “jahitavatthukā”ti ānetabbanti.

144. “Sabbesu” means in all, such as pillars and so forth. “Jahitavatthukā” means that which has its ground abandoned. The connection is: “Enclosed and with abandoned ground.” “Sesā” means the other two huts. “Chadanavibbhamā” means the destruction of the roof. Here too, “jahitavatthukā” should be brought in.

144. Sabbesūti (in all) means in all the pillars and other things. That which has abandoned the material (for construction), its base of the hut, is called jahitavatthukā. The connection is with: In (area) surrounded abandoned objects. Sesāti (the rest) the other two huts. Chadanavibbhamāti (roof-disappearance) the destruction of the roof. Here too, ‘jahitavatthukā’ (abandoned the material) should be brought in.

15. Upajjhācariyavattaniddesavaṇṇanā

15. Explanation of the Section on Duties to Preceptors and Teachers

15. Explanation of the Description of the Duties of the Preceptor and Teacher

145. “Idaṃ tayā dukkataṃ, dubbhāsita”ntiādīni vatvā codanato, attano vajjaṃ assarantassa satuppādavasena sāraṇato, sammā paṭipattiyaṃ sāraṇato pavattāpanato vā vajjāvajjaṃ upanijjhāyati bhusaṃ cintetīti upajjhā. Upajjhā eva upajjhāyo. “Evaṃ tayā buddhavacanaṃ sajjhāyitabbaṃ, evaṃ atikkamitabbaṃ, evaṃ paṭikkamitabba”ntiādinā ācārasikkhāpane ācarati pavattatīti ācariyo. So ca nissayapabbajjāupasampadādhammācariyavasena catubbidho. Upajjhā ca ācariyo ca upajjhācariyā, te. Nissāya vasamānoti iminā nissayapabbajjāupasampadādhammantevāsikesu yo nissāya vasati, taṃ dasseti. Catūsu hi tesu nissayantevāsikena yāva ācariyaṃ nissāya vasati, tāvasabbaṃ ācariyavattaṃ kātabbaṃ, netarehi. Itarehi, nissayamuttakehipi yāva cīvararajanaṃ, tāva ca arativinodanādikañca vattaṃ kātabbaṃ. Anāpucchitvā pattacīvaradānādimhi pana etesaṃ anāpatti. Saddhivihārikassa pana upajjhāyānaṃ yāva cīvararajanaṃ, tāva ca arativinodanādikañca akarontassa nissayamuttakassāpi amuttakassāpi āpattiyeva. Ekaccassa pattadānādito paṭṭhāya amuttanissayasseva āpatti. Tesu majjhe dve ācariyassa yāvajīvaṃ bhārā. Itare pana yāva samīpe vasanti, tāvadeva, tasmā ācariyenāpi tesu sammā vattitabbaṃ, upajjhāyena saddhivihārikesu vattabbameva natthi. Supesaloti piyaṃ sīlamassāti pesalo, vuddhi, ya-lopena ī-kārassa attakaraṇena, suṭṭhu pesalo supesalo, sikkhākāmoti attho. “Dantakaṭṭha”ntiādi “dade”timassa kammaṃ. Dadeti sammā ādarena yathādhippāyaṃ dadeyyāti attho. Kāleti tadanurūpe kāle.

145. “Upajjhā” means one who, by saying “this is your offense, this is wrongly spoken” and so forth, reproves; or who reminds one who does not recall their fault by arousing mindfulness; or who guides toward proper practice or reflects deeply on what is faulty and faultless—thus an upajjhā (preceptor), and he is an upajjhāyo. “Ācariyo” means one who trains in conduct, acting by teaching, such as “thus you should recite the Buddha’s words, thus you should proceed, thus you should return.” He is fourfold: one who gives dependence (nissaya), ordination (pabbajjā), higher ordination (upasampadā), and teaches the Dhamma. “Upajjhācariyā” means preceptors and teachers, they. “Nissāya vasamāno” indicates one who lives depending on them among those under dependence, ordination, higher ordination, or as a pupil. Among these four, as long as a pupil under dependence lives relying on a teacher, all duties to the teacher must be performed by him, not by the others. By the others, even those free from dependence, duties such as dyeing robes and dispelling discontent must be done as long as they remain. However, there is no offense for them in giving a bowl or robe without asking. For a co-resident, even one free from dependence or not, there is an offense if he does not perform duties toward preceptors, such as dyeing robes or dispelling discontent. For some, there is an offense only for one not free from dependence starting with giving a bowl and so forth. Among them, two are a lifelong burden for the teacher. For the others, it lasts only as long as they dwell nearby; thus, the teacher too must act properly toward them, but the preceptor has no such duty toward co-residents. “Supesalo” means one whose conduct is dear, thus pesalo; with augmentation and elision of “ya,” and the addition of “ī,” it becomes “suṭṭhu pesalo” (well-conducted), meaning one eager to train. “Dantakaṭṭha” and so forth are the objects of “dade.” “Dade” means he should give properly with respect as intended. “Kāle” means at the appropriate time.

145. Admonishing, having said such things as, “This is badly done by you, badly spoken,” and because of remembering one’s own fault through the arising of mindfulness, or because causing to act by directing rightly practice, he contemplates thoroughly, he deeply thinks the right and wrong action, thus, he is upajjhā (preceptor). The preceptor himself is upajjhāyo. He who instructs in proper conduct by saying “Thus the words of the Buddha should be recited by you, thus it should be stepped over, thus it should be stepped back” and so on, conducts, practices, thus he is ācariya (teacher). He is of four kinds, based on dependence, going-forth, full ordination, and Dhamma teachers. Both preceptor and teacher are upajjhācariyā, them. Nissāya vasamānoti (living in dependence)- by this, he shows those among dependence, going-forth, fully ordination disciples who live in dependence. For among these four, the dependent disciple should perform all the teacher’s duties as long as he lives in dependence on the teacher, but not others. For the others, those freed from dependence also, until dyeing the robe is done, the duties of dispelling discontent and other things should be done. But there is no offense for them in giving robe, bowl, etc., without being asked. But for the saddhivihārika (co-resident), all duties until dyeing the robe is done, including duties of dispelling discontent to preceptor should be performed, there is an offense both for those who is freed from dependence and who is not freed from dependence. For some, the offense only exists for those still under dependence, starting from the giving of the bowl, and so on. Among these, two are the teacher’s responsibilities for life. But the others only as long as they live nearby; therefore, the teacher also should behave properly towards them, not to mention the preceptor towards his co-residents. Supesaloti (well-behaved) means one whose conduct is pleasing (pesalo); with the increase(vuddhi), by deletion of ‘ya’ and making ‘i’ to ‘a’, suṭṭhu pesalo (very well-behaved), meaning desirous of training. Dantakaṭṭhantiādi (“tooth-wood,” etc.) is the object of ‘dade’ (should give). Dadeti (should give) means one should give properly, respectfully, as intended. Kāleti (at the time) at the appropriate time.

146. Patte ca…pe… cīvare ca vattaṃ careti sambandho. Careti kareyya. Tattha nīcaṃ katvā sādhukaṃ aparighaṃsantena dhovanaṃ, muhuttaṃ uṇhe otāpanaṃ, ṭhapanaṭṭhānaṃ upaparikkhitvā cammādinā kenaci antarahitāya nikkhipanaṃ patte vattaṃ. Gāmaṃ pavisantānaṃ nivāsanakāyabandhanasaṅghāṭidānaṃ, dhovitvā sodakapattassa dānaṃ gāmappavese vattaṃ. Yadi ākaṅkhanti, parimaṇḍalaṃ nivāsetvā ca pārupitvā ca nātidūranaccāsanne gamanaṃ, pattapariyāpannaggahaṇañca gamane vattaṃ. Nivattente pana paṭhamataraṃ āgantvā āsanapaññāpanaṃ, pādodakādiupanikkhipanaṃ, pattacīvarappaṭiggahaṇaṃ āgame āgamane vattaṃ. Bhaṇantānaṃ antarā kathāanopātanaṃ sabbattha vattaṃ. Āsanapaññāpanaṃ, uṭṭhitesu āsanauddharaṇaṃ, pādapīṭhakathalānaṃ upanikkhipanaṃ, paṭisāmanañca āsane pādapīṭhe pādakathale ca vattaṃ. Dhotapādaṭṭhapanakaṃ pādapīṭhaṃ. Aññaṃ kathalaṃ. Upāhanā ca cīvarañcāti dvando, tasmiṃ. Sukkhaallacoḷehi puñchanaṃ upāhanāya vattaṃ. Sinnacīvarassa muhuttaṃ otāpanaṃ, caturaṅgulaṃ kaṇṇaṃ ussāretvā cīvarasaṃharaṇañca cīvare vattaṃ.

146. He should perform the duties regarding the bowl and so forth, and regarding the robe. “Care” means he should do. Herein, washing it carefully with it lowered without rubbing, warming it briefly in the heat, and placing it in a spot inspected and covered with leather or something to prevent interference is “patte vattaṃ” (duty regarding the bowl). Giving undergarments, waistbands, and outer robes to those entering the village, and giving a washed bowl with water is “gāmappavese vattaṃ” (duty when entering the village). If they desire, dressing neatly and covering oneself, going neither too far nor too near, and taking what pertains to the bowl is “gamane vattaṃ” (duty when going). When they return, arriving first, preparing seats, setting out foot-washing water and so forth, and receiving the bowl and robe is “āgame vattaṃ” (duty upon returning). Not interrupting the speech of those speaking is a duty everywhere. Preparing seats, removing seats when they rise, setting out footstools and mats, and putting them away is “āsane pādapīṭhe pādakathale ca vattaṃ” (duty regarding seats, footstools, and mats). A footstool is for placing washed feet. Another is a mat. “Upāhanā ca cīvarañca” forms a compound, in that. Wiping with dry or wet cloths is “upāhanāya vattaṃ” (duty regarding sandals). Warming a wet robe briefly and folding it with a four-inch corner raised is “cīvare vattaṃ” (duty regarding the robe).

146. “In the bowl…etc… and in the robe, he should practice the duties” is the connection. Careti [he should practice] means he should do. Therein, lowering it, properly without scraping, washing, warming it briefly in the heat, examining the place for keeping, placing it down after covering it with something like leather, etc. is the duty regarding the bowl. Giving the requisites for residing, binding the waist-band, and giving the outer robe to those entering the village, and giving the washed bowl and water is the duty on entering the village. If they desire, spreading it around as a residence, covering, going neither too far nor too close, and taking what is within the bowl is the duty in going. When returning, however, first coming and arranging the seat, placing down the foot-washing water, etc., receiving the bowl and robe, in arrival, on arrival, is the duty. The duty is to avoid interrupting the talk of those who are speaking. Arranging the seat, removing the seat when they have risen, placing down the footstool and foot-scraper, and putting them away, is the duty regarding the seat, the footstool, and the foot-scraper. What is placed for wiping the washed foot is the footstool. The other is the scraper. ‘The sandals and the robe’ is a dvanda compound, in that. Wiping with dry and wet cloths is the duty for the sandals. Warming a damp robe briefly, raising the edge by four fingerbreadths, and folding the robe is the duty regarding the robe.

147. Paribhojanīya…pe… passāvaṭṭhānisu ca vihārasodhane ca puna paññāpane ca vattaṃ tathāti sambandho. Vaccañca passāvo ca vaccapassāvā. Tiṭṭhati etthāti ṭhānī, kuṭi. Vaccapassāvānaṃ ṭhānīti tappuriso. Atha vā tiṭṭhati etthāti ṭhānaṃ, soyeva samāso, vaccapassāvassa ca patanaṭṭhānaṃ, taṃ assa atthīti iṭṭhagehādi. Paribhojanīyañca pānīyañca vaccapassāvaṭṭhānī ca pari…pe… ṭṭhānī. Tāsu tesu vā. Pādodakauṇhasītanahānodakappaṭiyādāpanaṃ paribhojanīye vattaṃ. Pātabbapānīyena pucchanaṃ upaṭṭhāpanañca pānīye vattaṃ. Sammajjanapānīyaupaṭṭhāpanaṃ vaccapassāvaṭṭhānīsu vattaṃ. Paṭhamaṃ pattacīvarādīni harāpetvā ekamante nikkhipanādi, ullokato paṭṭhāya makkaṭasantānaṃ ohāretvā sammajjanañca vihārasodhane vattaṃ. Otāpetvā sodhetvā papphoṭetvā atiharitvā yathāṭhāne bhūmattharaṇādipaññāpanaṃ puna paññāpane vattaṃ. Tathāti iminā “care”ti idaṃ atidisati.

147. The duties regarding things to be used, and so forth, urination places, cleaning the monastery, and setting things out again are likewise. “Vaccañca passāvo ca” means excrement and urine, “vaccapassāvā.” “Tiṭṭhati ettha” means it stays there, hence “ṭhānī” (place), a hut. “Vaccapassāvānaṃ ṭhānī” means places of excrement and urine, a tatpurusha compound. Alternatively, “tiṭṭhati ettha” means a place, the same compound, the place where excrement and urine fall, such as a privy. “Paribhojanīyañca pānīyañca vaccapassāvaṭṭhānī ca” means things to be used, drinking water, and places for excrement and urine. In those or regarding them. Preparing foot-washing water, warm water, cool water, and bathing water is “paribhojanīye vattaṃ” (duty regarding things to be used). Asking about drinking water and attending to it is “pānīye vattaṃ” (duty regarding drinking water). Sweeping and attending to drinking water is “vaccapassāvaṭṭhānīsu vattaṃ” (duty regarding places for excrement and urine). First having the bowl, robe, and so forth removed and placed aside, then sweeping from the open space, brushing away cobwebs like a monkey’s chain, is “vihārasodhane vattaṃ” (duty in cleaning the monastery). Warming, cleaning, shaking out, bringing back, and setting out floor coverings and so forth in their proper places is “puna paññāpane vattaṃ” (duty in setting things out again). “Tathā” extends the meaning to “care.”

147. “For washing… etc… and in the places for defecation and urination, and in cleaning the dwelling, and in re-arranging, the duty is the same” is the connection. Feces and urine are ‘feces-urine’. The place where one stands is the ṭhānī, the hut. The place for feces and urine is a tatpurusha compound. Or, the place where it stands is the ṭhānaṃ, that is the compound, and the place where feces and urine fall, that which possesses it like a brick house, and so on. Paribhojanīya and pānīya and vaccapassāvaṭṭhānī are pari… etc… ṭṭhānī. In those or in them. Providing foot-washing water, hot and cold bathing water, is the duty in the place for washing. Asking and attending with potable drinking water is the duty in drinking water. Attending to sweeping and drinking water is the duty in the places for defecation and urination. First, having the bowl, robe, etc. taken away and putting it to one side, etc., removing spiderwebs from top to bottom, and sweeping is the duty in cleaning the dwelling. Warming, cleaning, shaking out, carrying it beyond, and arranging the ground covering, etc. in its proper place is the duty in re-arranging. By tathā (in the same way) this extends the meaning of ‘care’ (he should practice).

148. Vihāraṃ sodhento bhikkhu paṭivāte vā saṅgaṇe vā pānīyasāmantā vā sayanāsanaṃ na papphoṭeyyāti sambandho. Pānīya-saddena paribhojanīyañca saṅgahitaṃ. Paṭivāteti uparivāte. Saṅgaṇeti bahūnaṃ samosaraṇe vivaṭappadese. Sayanāsanaṃ nāma bhūmattharaṇamañcādi.

148. A bhikkhu cleaning the monastery should not shake out bedding upwind, in a crowded place, near drinking water, or where there are beds and seats. “Pānīya” includes things to be used. “Paṭivāte” means upwind. “Saṅgaṇe” means an open place where many gather. “Sayanāsanaṃ” means floor coverings, beds, and so forth.

148. The bhikkhu cleaning the dwelling should not shake out bed or seat facing into the wind, in a crowded area, or near drinking water, is the connection. The word pānīya (drinking water) also includes water for washing. Paṭivāteti (facing into the wind) means the upper wind. Saṅgaṇeti (in a crowded area) means in an open area where many gather. Sayanāsanaṃ (bed and seat) means ground covering, couch, and so on.

149. Nhāne vattaṃ care, nhātassa kātabbe careti sambandhassa purisādhīnatāya sambandho veditabbo . Cīvarappaṭiggahaṇagattaparikammakaraṇaṃ nahāne vattaṃ. Kātabbe careti gattato udakasammajjananivāsanadānādikicce pavatteyyāti attho. “Vanappagumbe”tiādīsu viya sissa e-kārādesaṃ rūpaṃ, tasmā kātabbaṃ vattaṃ careyyāti yojetvā veditabbaṃ. Budhā pana “nhāne nhātassa kātabbe vattaṃ care”ti yojetvā atthaṃ vadanti. Evaṃ sati kātabba-saddassa kammasādhanattā vattameva kātabbaṃ nāmāti “vatte vattaṃ care”ti vuttaṃ viya hotīti virujjhati. “Nahātena nahātassā”ti vā pāṭho, udake gattaparikammena theraṃ paṭhamaṃ nahāpetvā sayampi nahātenāti attho. Pāḷiyampi “nahātena paṭhamataraṃ uttaritvā”ti (mahāva. 67) atthi. Atha raṅgapāke dhovane sibbane ca vattaṃ careti sambandho, rajanapāke cīvaradhovane cīvarasibbane cāti attho. Rajanto cīvare theve ṭhite na vajeti sambandho. Rajantoti cīvaraṃ rajanto. Theveti rajanabindumhi.

149. He should perform the duty in bathing, and perform what is to be done for one who has bathed; the connection depends on the person. Receiving the robe and preparing the body is “nahāne vattaṃ” (duty in bathing). “Kātabbe care” means he should engage in tasks such as wiping water from the body and giving clothing. In phrases like “vanappagumbe,” the form has an “e” inserted by the pupil, so it should be construed as “he should perform the duty to be done” and understood. Scholars, however, construe it as “he should perform the duty in bathing and for one who has bathed” and explain the meaning. In that case, since “kātabba” denotes an object, it becomes as if saying “he should perform the duty in the duty,” which contradicts. There is also the reading “nahātena nahātassa,” meaning “having bathed the elder first by preparing the body with water, he bathes himself.” In the Pāli too, it says “having emerged first after bathing” (mahāva. 67). Then, he should perform the duty in dyeing, washing, and sewing the robe, meaning in dyeing the robe, washing the robe, and sewing the robe. “Rajanto cīvare theve ṭhite na vajeti” means while dyeing, he does not avoid drops staying on the robe. “Rajanto” means dyeing the robe. “Theve” means in the dye drops.

149. He should practice the duty in bathing, he should practice what should be done for one who has bathed. It should be understood the connection of the meaning as depends of the person. Receiving the robe and performing body care is the duty in bathing. He should practice what should be done means he should engage in duties such as cleansing the body of water, giving a residence, and so forth. Like in the instances of “Vanappagumbe” etc., it is a form of e-kārādesa of the student, therefore it should be understood by joining as ‘kātabbaṃ vattaṃ careyyā’ti’. But, the wise say the meaning by joining as, ‘nhāne nhātassa kātabbe vattaṃ care’ . In this way, since the word ‘kātabba’ has the meaning of the instrument of action, ‘kātabbaṃ’ merely means practice (vatta), it becomes like ‘vatte vattaṃ care’ti (he should practice duty in duty)’, which is contradictory. Or the reading is “Nahātena nahātassā”ti, meaning, one who has bathed with water and body care should first bathe the elder and then bathe oneself. In the Pāli too, it is said, “nahātena paṭhamataraṃ uttaritvā” (Mahāva. 67). Then, he should practice the duty in dyeing, washing, and sewing, is the connection, meaning in dyeing, washing the robe, and sewing the robe. While dyeing, if a drop is on the robe, he does not wipe, is the connection. Rajantoti means while dyeing the robe. Theveti means on a drop of dye.

150. Ekaccassāti ācariyupajjhāyānaṃ verino puggalassa pattaṃ vā cīvarāni vā kiñcanaṃ parikkhāraṃ vā na dadeyya na gaṇheyya vāti sambandho. Tattha na dadeyya na gaṇheyyāti paṭisāmanatthāyapi na dadeyya, na gaṇheyya vāti attho. “Ākiñcana”ntiādīsu viya kiñcana-saddo daṭṭhabbo, tassa kiñcīti attho. Kiñcinanti vā pāṭho, kiñci naṃ parikkhāranti yojanā. Padasiddhivasenettha nanti ta-saddappayogo kato.

150. “Ekaccassa” means to a certain person hostile to the teacher or preceptor, he should neither give nor take a bowl, robes, or any requisite. Herein, “na dadeyya na gaṇheyya” means he should neither give nor take even for the sake of putting away. The word “kiñcana” is to be seen as in “ākiñcana” and so forth, meaning “something.” Alternatively, the reading is “kiñcina,” construed as “some requisite,” and here the use of “na” is made by the rule of word formation.

150. Ekaccassāti, means one should not give a bowl, robes, any requisites, or receive them from a person who is an enemy of the teachers and preceptors. That is the connection. In that context, na dadeyya na gaṇheyyāti means one should not give or receive, even for the purpose of reconciliation. The word kiñcana should be understood here as in phrases such as “Ākiñcana” and so on; its meaning is kiñci (something). Alternatively, the reading is Kiñcinanti, and the breakdown is kiñci naṃ parikkhāraṃ (any requisite of his). By way of grammatical formation, the ta-sound (in naṃ) is used here.

151-2. Pacchato kātunti pacchāsamaṇaṃ kātuṃ. Tassāti ekaccassa. Pacchatoti pacchāsamaṇo hutvā. Ninnetunti ekaccassa nīharituṃ. Sabbattha anāpucchā na vaṭṭatīti yojetabbaṃ. Kiccayaṃ vāti veyyāvaccādi yaṃ kiñci kiccaṃ vā. Kiccameva kiccayaṃ, kassa yo “seniyo”tiādīsu viya. Parikammaṃ vāti piṭṭhiparikammādiparikammaṃ. Attano kārāpetuṃ vāti ekaccena attano kārāpetuṃ vā. Kātuṃ vāti tassa attanā kātuṃ vā.

151-2. “Pacchato kātuṃ” means to act as a follower. “Tassa” means of a certain person. “Pacchato” means becoming a follower. “Ninnetuṃ” means to lead out a certain person. In all cases, it should be construed as “it is not permissible without asking.” “Kiccayaṃ vā” means any task such as service or otherwise. “Kiccameva kiccayaṃ” is like “seniyo” and so forth. “Parikammaṃ vā” means preparing the back or other preparations. “Attano kārāpetuṃ vā” means to have a certain person do it for oneself. “Kātuṃ vā” means to do it oneself for him.

151-2. Pacchato kātunti means to make someone a junior attendant. Tassāti means of a certain person. Pacchatoti, means having become a junior attendant. Ninnetunti means for the sake of removing(carrying out of) of that certain person. It should be connected everywhere(with this context): “without asking, it is not proper”. Kiccayaṃ vāti, means any kind of duty, such as service, etc. Kiccameva kiccayaṃ, as in examples such as “kassa yo, ‘seniyo’,” etc. Parikammaṃ vāti, means service such as attending to the back, and so on. Attano kārāpetuṃ vāti, means either to have a certain person do something for oneself. Kātuṃ vāti, means either to do something by himself for that person.

153. Sīmato niggatā bahibhūtā nissīmā, taṃ. Ācariyupajjhāyesu avatvā dūraṃ bhikkhācāraṃ gatesupi apassantena gāmo pavisitabbo. Diṭṭhaṭṭhānato paṭṭhāya pana āpucchituṃyeva vaṭṭati. Attano kiccayaṃ vāpīti attano sīmāyapi pattapacanacīvararajanādikaṃ sakaṃ karaṇīyaṃ vāpi kātuṃ.

153. “Nissīmā” means outside the boundary, gone beyond, that. Even if the teacher or preceptor goes far on almsround without informing, one may enter the village without seeing them. However, from the place where they are seen, it is only proper to ask. “Attano kiccayaṃ vāpī” means even for oneself within the boundary, doing one’s own tasks such as cooking a bowl or dyeing a robe.

153. Nissīmā, is that which, having gone out of the boundary, is outside; that. Even if, without speaking to the teachers and preceptors, one has gone far to seek alms, one should enter the village without seeing them. However, from the place where they are seen, it is proper to ask for permission. Attano kiccayaṃ vāpīti, means even to do one’s own necessary tasks within one’s own boundary, such as boiling the bowl, dyeing robes, etc.

154. Aratinti sāsane anabhiratiṃ. Saṅghāyattesu kammesūti parivāsāditajjanīyādīsu saṅghappaṭibaddhesu kammesu. Ussukkaṃ vāpīti ācariyupajjhāyesu garudhammaṃ ajjhāpannesu, kammārahesu ca “kinti nu kho saṅgho parivāsaṃ dadeyyā”tiādinā ussāhaṃ vāpi.

154. “Arati” means discontent in the teaching. “Saṅghāyattesu kammesu” means in actions dependent on the Saṅgha, such as probation or censure. “Ussukkaṃ vāpī” means even showing effort toward the teacher or preceptor who has committed a grave offense or is worthy of action, such as “How might the Saṅgha grant probation?”

154. Aratinti means discontent with the dispensation. Saṅghāyattesu kammesūti, means in matters bound to the Saṅgha, such as parivāsa(probation) and other disciplinary measures,tajjanīyakamma and so on. Ussukkaṃ vāpīti, means even eagerness, such as when the teachers and preceptors have committed a serious offense and are liable for formal action, “what if the Saṅgha would grant probation?” and so on.

155. Gilānesu upaṭṭheyyāti “pañcahi, bhikkhave, aṅgehi samannāgato gilānupaṭṭhāko alaṃ gilānaṃ upaṭṭhātuṃ, paṭibalo hoti bhesajjaṃ saṃvidhātuṃ, sappāyāsappāyaṃ jānāti, asappāyaṃ apanāmeti, sappāyaṃ upanāmeti, mettacitto gilānaṃ upaṭṭhāti no āmisantaro, ajegucchī hoti uccāraṃ vā passāvaṃ vā kheḷaṃ vā vantaṃ vā nīhātuṃ, paṭibalo hoti gilānaṃ kālena kālaṃ dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetu”nti (mahāva. 366) evaṃ vuttapañcaṅgasamannāgatena hutvā gilānesu upaṭṭhaheyyāti attho. Iminā sabbehipi ācaritabbaṃ gilānavattaṃ upadisati. Vuṭṭhānanti gelaññā vuṭṭhitaṃ. Āgameti āgameyya, olokeyyāti attho. Upajjhācariyehi ca saddhivihārikaantevāsikesu yadi te gilānā honti, ādito paṭṭhāya cīvare rajanapariyosānañca arativinodanādikañca vattaṃ, agilānesu pana uddesaparipucchā ovādānusāsaniyā anuggahopattacīvarādidānañcāti sabbaṃ kātabbaṃ. Teneva heṭṭhā vuttaṃ “tasmā ācariyenāpi tesu sammā vattitabbaṃ, upajjhāyena saddhivihārikesu vattabbameva natthī”ti.

155. “Gilānesu upaṭṭheyyā” means he should attend to the sick: “Bhikkhus, one endowed with five qualities is fit to tend the sick: he is capable of preparing medicine, he knows what is beneficial and unbeneficial, he removes the unbeneficial and offers the beneficial, he tends the sick with a mind of mettā (loving-kindness) not for material gain, he is not disgusted to remove excrement, urine, saliva, or vomit, and he is capable of instructing, encouraging, inspiring, and gladdening the sick with Dhamma talks from time to time” (mahāva. 366). Thus, endowed with these five qualities, he should attend to the sick. This instructs the duty toward the sick to be practiced by all. “Vuṭṭhāna” means recovery from illness. “Āgame” means he should come, meaning he should look after. For teachers and preceptors toward co-residents and pupils, if they are sick, all duties from the beginning up to dyeing robes and dispelling discontent must be done; but for those not sick, instruction, questioning, advice, support, and giving bowls and robes must all be done. Hence it was said earlier, “Thus, the teacher too must act properly toward them, but the preceptor has no such duty toward co-residents.”

155. Gilānesu upaṭṭheyyāti, means “Monks, a sick nurse endowed with five qualities is capable of tending to the sick: he is competent to prepare medicine; he knows what is beneficial and what is not; he removes what is not beneficial and provides what is beneficial; he attends to the sick out of goodwill, not for material gain; he is not disgusted to remove excrement, urine, saliva, or vomit; he is capable of, from time to time, instructing, exhorting, arousing, and gladdening the sick with Dhamma talk.” (Mahāva. 366) Thus, having become endowed with the five qualities spoken of in this way, one should attend to the sick. By this, he instructs in the duties towards the sick that should be performed by all. Vuṭṭhānanti means recovery from illness. Āgameti means he should wait, he should observe. And if there are sick among one’s co-residents and disciples of preceptors and teachers, one should perform all duties, from the very beginning, including up to the dyeing of robes, dispelling discontent, and so on. But for those who are not sick, there are duties, instructing in recitation, questioning, giving advice and instruction, providing support, giving bowls and robes, and so on. Therefore, it was said below, “Therefore, the teacher should also behave properly towards them; there is nothing to say about the preceptor’s duty towards his co-residents.”

The explanation of the section on duties to preceptors and teachers is concluded.

The exposition of the section on the duties of preceptors and teachers is concluded.

16. Vaccapassāvaṭṭhānikaniddesavaṇṇanā

16. Explanation of the Section on Places for Excrement and Urine

16. Exposition on the Section Concerning the Place for Excrement and Urine

156. Vaccapassāvaṭṭhānikanti ṭhānamhi ṭhāne vā bhavaṃ vaccapassāvaṭṭhānikaṃ. Yathāvuḍḍhaṃ vaccaṃ na kareyyāti sambandho. Ye ye vuḍḍhā yathāvuḍḍhaṃ, āgatappaṭipāṭiṃ hitvā vuḍḍhappaṭipāṭiyāti attho. Vaccanti upalakkhaṇamattaṃ, passāvañca nahānañca na kareyyāti adhippāyo. Tadeva samattheti “yātānupubbiyā”tiādinā. Yātānupubbiyāti yātānaṃ gatānaṃ anupubbi anukkamo yātānupubbi, tāya. Vacca…pe… titthañcāti etaṃ tayaṃ labbhatīti attho, bhikkhunāti viññāyati.

156. “Vaccapassāvaṭṭhānika” means pertaining to the place or places for excrement and urine. He should not do excrement in order of seniority. “Yathāvuḍḍhaṃ” means those who are senior; it means according to the order of seniority, not the order of arrival. “Vacca” is merely an example, meaning he should not do excrement, urine, or bathe. This is completed by “yātānupubbiyā” and so forth. “Yātānupubbiyā” means in the sequence of those who have gone, that is, their order. “Vacca…pe…titthañca” means these three are obtained, understood as referring to a bhikkhunī.

156. Vaccapassāvaṭṭhānikanti, means the place for excrement and urine that exists in a (designated) place. The connection is that one should not defecate according to seniority. The ones who are elders, yathāvuḍḍhaṃ, means abandoning the order of arrival and following the order of seniority. Vaccanti is only an illustration; the meaning is that one should not defecate, urinate, or bathe. He confirms that with “yātānupubbiyā” and so on. Yātānupubbiyāti means the sequence (anupubbi) of those who have gone (yātānaṃ) is yātānupubbi; with that. Vacca…pe… titthañcāti means that these three are obtained, it is understood that it’s referring to by a monk.

157. Ubbhajitvā ca sahasā ca no paviseyyāti sambandho. Ubbhajitvāti cīvaraṃ dūratova ukkhipitvā. Sahasāti sīghaṃ. Ukkāsitvā paviseyyāti yojanā.

157. He should not enter suddenly or with robes lifted. “Ubbhajitvā” means lifting the robe from a distance. “Sahasā” means quickly. He should enter after clearing his throat, as construed.

157. The connection is: he should not enter abruptly or suddenly. Ubbhajitvā means lifting the robe from a distance. Sahasā means quickly. The sentence should be construed as: he should cough and enter.

158. Vaccapassāvadoṇīnaṃ bahīti sambandho. Ubhayanti vaccampi passāvampi.

158. Regarding the abundance of vessels for excrement and urine. “Ubhaya” means both excrement and urine.

158. The connection is: outside of the latrine and urinal pits. Ubhaya means both feces and urine.

159. Kūpeti vaccāvāṭe. Kaṭṭhanti avalekhanakaṭṭhaṃ. Pharusenāti kharena avalekhanakaṭṭhena. Uhatañcāpīti attanā vā parena vā uhatañcāpi vaccamakkhitañcāpīti attho. Dhovayeti sati udake, udake asati kaṭṭhenapi sodheyya.

159. “Kūpe” means in the latrine pit. “Kaṭṭha” means the scraping stick. “Pharusena” means with a rough scraping stick. “Uhatañcāpī” means even that which is smeared with excrement, whether by oneself or another. “Dhovaye” means he should wash if there is water; if there is no water, he should clean it with a stick.

159. Kūpe means in the latrine pit. Kaṭṭha means the cleansing stick. Pharusenā means with a rough cleansing stick. Uhatañcāpī means soiled either by oneself or by another; the meaning is also including that which is smeared with feces. Dhovaye means if there is water; if there is no water, he should clean it even with a stick.

160. Na nikkhameti na nikkhameyya. Capu capūti anukaraṇaṃ, vicchāyaṃ dvitte capu capu katvāti kiriyāvisesanaṃ. Nācameyyāti na dhoveyya. Sati pana udake ācamitabbaṃ, asati yena kenaci puñchitvā gantabbaṃ, sabbasādhāraṇaṭṭhāne ca ācamanakumbhiyā udakaṃ na sesetabbaṃ. Uklāpanti kacavaraṃ. Visodhayeti vihārasodhane viya vaccapassāvakuṭiyo, pariveṇakoṭṭhake ca sammajjeyya. Sabbattheva ca pana vattabhede dukkaṭaṃ.

160. “Na nikkhame” means he should not leave. “Capu capu” is an imitation sound, meaning doing it intermittently as an adverbial qualifier. “Nācameyya” means he should not rinse. However, if there is water, it should be rinsed; if not, it should be wiped with something and then one may go. In a common place, water in the rinsing pot should not be left. “Uklāpa” means refuse. “Visodhaye” means he should sweep the huts for excrement and urine and the enclosure courtyard, as in cleaning the monastery. In all these cases, a breach of duty is a dukkaṭa (minor offense).

160. Na nikkhame means he should not leave. Capu capū is an onomatopoeia; splitting means, saying, capu, capu, it’s a kind of an adverb. Nācameyyā means he should not rinse. If water is available, however, he should rinse; if unavailable, he should wipe with whatever is available and leave; and at a place for common use, he should not leave the water pot for rinsing empty. Uklāpa means rubbish. Visodhaye means he should sweep the latrine and urinal huts, and the surrounding enclosures, just as he cleans the monastery. Everywhere, a dukkaṭa is given in the section detailing what is to be done.

17. Āpucchakaraṇaniddesavaṇṇanā

17. Explanation of the Section on Asking Permission

17. Explanation of the Section on Taking Leave

161. Āpucchakaraṇanti āpucchāya karaṇaṃ. Anajjhiṭṭhovāti anāṇattova, ayācito eva vā. Na ca vissajeti pucchitapañhaṃ na vissajjeyya ca, āpucchitvā vā yācito vā yathāvuttametaṃ kātuṃ labhatīti adhippāyo.

161. “Āpucchakaraṇa” means the act of asking permission. “Anajjhiṭṭhova” means without being requested, or simply unasked. “Na ca vissaje” means he should not answer a question asked, but having asked permission or being requested, he may do as stated, this is the intent.

161. Āpucchakaraṇa means the act of taking leave. Anajjhiṭṭhovā means without having been requested, or without having been asked. Na ca vissaje means, indeed, he should not answer a question that has been asked; the meaning is that he is allowed to do what has been stated above after taking leave or being asked.

162. Āpucchitvā kathentassāti attano vuḍḍhaṃ āpucchitvā dhammādikaṃ bhāsantassa. Puna vuḍḍhatarāgameti puna aññassa vuḍḍhatarassa āgamane satīti attho. Punaāpucchanaṃ natthīti bhāsitabbaṃ ṭhapetvā puna āpucchanakiccaṃ natthīti attho. Saṅghatthere asati āraddhampi aṭṭhapetvā kathentassāpi eseva nayo. Bhattagge anumodato ca āpucchanaṃ natthīti sambandho. Anumodatoti dāyakehi yācitassa taṃtaṃpuññānumodanavasena dhammakathaṃ karoto ca. Anumodanañca therādheyyaṃ. “Anujānāmi, bhikkhave therena bhikkhunā bhattagge anumoditu”nti (cūḷava. 362) hi vuttaṃ. “Sace manussā attano abhirucikena ekena anumodanaṃ kārenti, neva tassa anumodato āpatti, na mahātherassa bhāro hoti. Upanisinnakathāyameva hi manussesu kathāpentesu mahāthero āpucchitabbo”ti aṭṭhakathāyaṃ (cuḷava. aṭṭha. 362) vuttaṃ.

162. “Āpucchitvā kathentassa” means one speaking about Dhamma and so forth after asking permission from a senior. “Puna vuḍḍhatarāgame” means when another, more senior, arrives again. “Punaāpucchanaṃ natthi” means there is no need to ask again, leaving aside what is to be spoken, this is the meaning. Even for one speaking after beginning in the absence of a Saṅgha elder, having paused, the same applies. For one giving thanks at a meal, there is no need to ask permission. “Anumodato” means one requested by donors to give a Dhamma talk for the merit of that act. Giving thanks depends on the elder: “I allow, bhikkhus, an elder bhikkhu to give thanks at a meal” (cūḷava. 362). It is said in the commentary (cuḷava. aṭṭha. 362), “If people have one give thanks according to their preference, there is no offense for the one giving thanks, nor is it a burden for the great elder. Indeed, only when people start a discussion while seated must the great elder be asked.”

162. Āpucchitvā kathentassā means for one who is speaking Dhamma, etc., after taking leave of his elder. Puna vuḍḍhatarāgame means when another elder arrives again; that is the meaning. Punaāpucchanaṃ natthī means, setting aside the speaking, there is no need to take leave again; that is the meaning. The same rule applies to one who is speaking, even if the Saṅgha-Thera is not present, and there is no taking leave from giving an anumodanā at a meal; this is the connection. Anumodato means for one who, being asked by donors, is giving a Dhamma talk based on this and that rejoicing in merit. And the anumodanā is the responsibility of the elders. For it is said, “I allow, monks, an anumodanā to be given by the elder monk at a meal” (Cūḷava. 362). “If people, with their own pleasure, make an anumodanā with one, there is no offense from his anumodanā, nor is it the responsibility of the great elder. For when people are speaking during a seated discourse, the great elder should be asked for leave,” it is said in the commentary (Cūḷava. Aṭṭha. 362).

163. Vuḍḍhena ekavihārake vasanto cāti sambandho. Vuḍḍhenāti vuḍḍhena saddhiṃ. Ekavihāraketi savanūpacāre khuddakavihāre, na mahāvihāre. Kucchitatthe hi kappaccayo. Na sajjhāyeyyāti sajjhāyanaṃ na kareyya.

163. Living with a senior in a single monastery. “Vuḍḍhena” means with a senior. “Ekavihārake” means in a small monastery within hearing distance, not a large monastery; the suffix “ka” implies something inferior.

163. The connection is: while living in one dwelling with an elder. Vuḍḍhenā means with an elder. Ekavihārake means in a small dwelling within hearing range, not in a large dwelling. The suffix ka is used in a pejorative sense. Na sajjhāyeyyā means he should not recite.

164. “Dhammaṃ na bhāsaye”tiādīsu anāpucchāti sambandhitabbaṃ. Na ca vijjhapeti na ca nibbāyeyya. Vātapānañca ālokasandhiphalakaṃ kavāṭañca dvāraphalakaṃ vātapānakavāṭaṃ vā na vivareyya na thakeyya cāti na-kāro sabbattha yojetabbo.

164. In “dhammaṃ na bhāsaye” and so forth, it should be connected with “without asking.” “Na ca vijjhape” means he should not light or extinguish. “Vātapānakavāṭaṃ” means a window, light aperture, shutter, or door panel; the word “na” should be applied throughout: he should neither open nor close them.

164. In “Dhammaṃ na bhāsaye”, etc., the term anāpucchā (without asking leave) should be connected. Na ca vijjhape means, indeed, he should not extinguish it. Vātapānañca, meaning both a window which is a hinged ventilation panel and a door panel, vātapānakavāṭaṃ means either a wind-panel-door, he should neither open it, nor close it, that is the meaning. Na- should be connected with everything.

165. Ekacaṅkame vuḍḍhena caṅkamantopi yena vuḍḍho, tena parivattayeti yojanā. Yena tenāti bhummatthe karaṇavacanaṃ, yattha vuḍḍho, tatthāti attho, vuḍḍhaṃ ohāya aññato na gantabbanti adhippāyo. Soti navako. Enanti vuḍḍhaṃ. Sabbattha dukkaṭaṃ. Ayañhi khandhakadhammatā yattha na-kārena paṭisedho, tattha dukkaṭanti.

165. Even when walking with a senior on a single walking path, he should turn where the senior does. “Yena tena” is an instrumental case with locative sense, meaning “wherever the senior is, there,” implying he should not go elsewhere leaving the senior. “So” means the junior. “Ena” means the senior. In all cases, it is a dukkaṭa (minor offense). This is the nature of the Khandhaka rule: where there is prohibition with “na,” it is a dukkaṭa.

165. Even while walking with an elder on the same walking path, he should turn in the direction in which the elder is; this is the sentence structure. Yena tenā is an instrumental case used in the sense of location; where the elder is, there, is the meaning; the meaning is that he should not go elsewhere, neglecting the elder. So means the junior monk. Ena means the elder. Everywhere there is a dukkaṭa. For this is the nature of Khandhaka, wherever a prohibition starts with the word “Na”, there is a dukkata.

18. Nagganiddesavaṇṇanā

18. Explanation of the Section on Nakedness

18. Explanation of the Section on Nudity

166. “Vaje”tiādīsu na-saddo sambandhitabbo. Tattha pana yathānurūpabhojanādikaṃ kammavacanaṃ ajjhāharitvā “bhojanaṃ na bhuñje”tiādinā attho veditabbo.

166. In “vaje” and so forth, the word “na” should be connected. Herein, by supplying an appropriate object like food, the meaning should be understood as “he should not eat food” and so forth.

166. In “Vaje”, etc., the word “na” should be connected. There, however, having supplied appropriate words like eating, etc., the meaning should be understood as “he should not eat food,” and so on.

167. Na kareti hatthakammādikaṃ parikammaṃ sayampi na kareyyāti attho. Paṭicchādīsūti niddhāraṇe bhummaṃ, jantāgharudakavatthappaṭicchādīnaṃ majjheti attho. Parikamme duve kappiyāti sambandho. Parikammeti jantāghare udakepi upajjhāyādīnaṃ kattabbaparikammavisaye, na abhivādanādīsu. Duveti jantāgharaudakappaṭicchādayo. Chādenti etāyāti chādi, vatthassa chādi vatthacchādi. Sabbatthāti sabbakammesūti.

167. “Na kareti” means he does not perform handiwork or similar preparatory tasks, and the meaning is that he himself should not do it either. “Paṭicchādīsū”ti is a locative specification in the neuter, meaning it refers to covering with a bathhouse, water, cloth, and so forth. The connection is that there are two permissible things in preparatory work. “Parikamme”ti refers to preparatory work concerning the bathhouse or water, even for preceptors and the like, within the scope of duties to be performed, not in salutations and similar acts. “Duve”ti means the two, namely the bathhouse water and the covering. “Chādenti etāyāti chādi” means it covers with this; “vatthassa chādi” is the covering of the cloth, “vatthacchādi.” “Sabbatthā”ti means in all tasks.

167. Na kareti means that one should not personally perform acts such as manual work, etc. Paṭicchādīsūti is a locative of specification, meaning among the covering cloths for the bathing hut and water. The connection is that two are allowable in service. Parikammeti refers to the service to be done for elders and others in the bathing hut and in water, not to salutations and so on. Duveti refers to the coverings for the bathing hut and water. Chādi means that which covers, so vatthacchādi is covering of cloth. Sabbatthāti means in all acts.

19. Nhānakappaniddesavaṇṇanā

19. Commentary on the Exposition of Bathing Rules

19. Explanation of the Section on Bathing Rules

168. Kappanaṃ kappiyatā kappo, nhāne kappo nhānakappo. Navako therānaṃ purato upari vā na ca nhāyeyyāti sambandho. Na cāti nayeva. Puratoti abhimukhe. Uparīti nadiyā upari.

168. “Kappanaṃ” is preparation, “kappiyatā” is permissibility, “kappo” is rule; “nhāne kappo” is the rule for bathing, “nhānakappo.” The connection is that a novice should not bathe in front of or above elders. “Na cā”ti means not at all. “Purato”ti means in front, facing. “Uparī”ti means above, as in above a river.

168. Kappanaṃ, suitability, kappo; the suitability in bathing is nhānakappo. The connection is that a junior monk should not bathe in front of, or upstream of, senior monks. Na cāti means and not indeed. Puratoti means facing them. Uparīti means upstream in the river.

169-171. Kuṭṭatthambhataruṭṭāne kāyaṃ na ghaṃsayeti sambandho. Tattha kuṭṭaṃ nāma iṭṭhakadārusilābhitti. Thambho nāma nahānatitthe nikhanitvā ṭhapito. Tarūti rukkho. Aṭṭānaṃ nāma tacchetvā aṭṭhapadākārena rājiyo chinditvā nahānatitthe nikhātaphalakaṃ. Gandhabbahatthena vā…pe… mallakena vā kāyaṃ sarīrena vā aññamaññaṃ na ghaṃsayeti sambandho. Gandhabbahatthenāti dārumayahatthena. Kuruvindakasuttiyāti kuruvindakapāsāṇacuṇṇāni lākhāya bandhitvā kataguḷikāvaliyā suttena āvuṇitasuttiyā. Mallakenāti makaradantake chinditvā padumakaṇṇikasaṇṭhānena katamallakena. Sarīrenāti attano kāyena. Aññamaññassa aññamaññaṃ kiriyākaraṇasaṅkhāte kiriyābyabhihāre dvittaṃ. Kapāla…pe… puthupāṇi ca sabbesaṃ vaṭṭatīti sambandho. Kapālañca iṭṭhakā ca, tāsaṃ khaṇḍāni. Puthupāṇīti puthu nānā pāṇi puthupāṇi, hatthaparikammaṃ ruḷhīvasena. Sabbesanti gilānāgilānānaṃ. Gilānassa akatamallakaṃ vaṭṭatīti sambandho. Akatamallakaṃ nāma katamallakaviparītaṃ. Pheṇaṃ nāma samuddapheṇanti.

169-171. The connection is that one should not rub the body against a wall, pillar, tree, or plank. Here, “kuṭṭaṃ” means a wall made of brick, wood, or stone. “Thambho” means a pillar set up by digging at a bathing ford. “Tarū”ti means a tree. “Aṭṭānaṃ” means a plank cut from bark, split into strips in the form of a plank, and fixed at a bathing ford. The connection is that one should not rub the body against another’s body, or with a “gandhabbahattha” or a “mallaka.” “Gandhabbahatthenā”ti means with a wooden hand. “Kuruvindakasuttiyā”ti means with a thread woven with beads made of kuruvindaka stone powder bound with lac. “Mallakenā”ti means with a “mallaka” made from a crocodile tooth carved into the shape of a lotus bud. “Sarīrenā”ti means with one’s own body. “Aññamaññassa aññamaññaṃ” refers to mutual action, denoted twice in the sense of performing an action. The connection is that a potsherd, etc., and “puthupāṇi” are permissible for all. “Kapāla” means a potsherd and bricks, fragments of these. “Puthupāṇī”ti means diverse hands, “puthu” meaning various, “pāṇi” meaning hands, “puthupāṇi” referring to handiwork by convention. “Sabbesa”nti means for all, sick or healthy. The connection is that an unmade “mallaka” is permissible for the sick. “Akatamallakaṃ” means the opposite of a made “mallaka.” “Pheṇaṃ” means foam, as in sea foam.

169-171. The connection is that one should not rub the body on a wall, pillar, tree, or platform. Here, kuṭṭaṃ refers to a brick, wood, or stone wall. Thambho refers to a post set up at a bathing place. Tarūti means a tree. Aṭṭānaṃ refers to a board set in the bathing place after its bark is removed and lines are incised, making an eight-section pattern. The connection is that one should not rub against another, either with a gandhabbahattha, etc., or with a mallaka, or with the body. Gandhabbahatthenāti refers to a wooden hand. Kuruvindakasuttiyāti refers to a string threaded with a series of beads made by binding together powder of kuruvinda stone with lac. Mallakenāti with a mallaka made in the shape of a lotus’s center, cut with the teeth of a crocodile. Sarīrenāti means with one’s own body. The reduplication of aññamaññassa to aññamaññaṃ in the sense of doing action is due to mutual action. The connection is that a potsherd, etc., and a broad hand are all allowable. A potsherd and a brick, and pieces of them. Puthupāṇīti puthu various pāṇi hand, a puthupāṇi, is conventionally used in a broad sense, to signify handwork. Sabbesanti for those both ill and not ill. The connection is that an unfinished mallaka is allowable for one who is ill. Akatamallakaṃ refers to the opposite of a finished mallaka. Pheṇaṃ refers to sea foam.

20. Avandiyaniddesavaṇṇanā

20. Commentary on the Exposition of Those Not to Be Saluted

20. Explanation of the Section on Those Not to Be Saluted

172. Ukkhittoti āpattiyā adassane appaṭikamme ca ukkhittako pāpikāya diṭṭhiyā appaṭinissagge ukkhittakoti tividho ukkhittako. Nānāsaṃvāsako nāma laddhinānāsaṃvāsakopi kammanānāsaṃvāsakopi. Garukaṭṭho cāti pārivāsiko mūlāyapaṭikassanāraho mānattāraho mānattacārī abbhānāraho ca idha garukaṭṭhoti adhippeto. Imehi pana aññamaññaṃ vandituṃ vaṭṭatīti.

172. “Ukkhitto”ti means one who is suspended: suspended due to an offense through non-seeing or non-amending, or suspended due to non-relinquishing of an evil view—thus threefold is the suspended one. “Nānāsaṃvāsako” means one of differing communion, either due to doctrine or disciplinary action. “Garukaṭṭho cā”ti means one under heavy censure, intended here as one under probation, one deserving return to the beginning, one deserving penance, one performing penance, or one deserving reinstatement. However, it is permissible for these to salute one another.

172. Ukkhittoti, one suspended for not seeing an offense, and for not making amends for it, and one suspended for not renouncing a wrong view – thus there are three kinds of suspended persons. Nānāsaṃvāsako is both one who is different in affiliation, and one who is different in terms of kamma. Garukaṭṭho cāti refers here to one undergoing parivāsa, one who is not eligible for mūlāyapaṭikassanā, one who is eligible for mānatta, one who is undergoing mānatta, and one who is not eligible for abbhāna. But it is allowable to salute each other with these (pāci. 239).

21. Cammaniddesavaṇṇanā

21. Commentary on the Exposition of Leather

21. Explanation of the Section on Leather

173. Migā ca ajā ca eḷakā ca, tesaṃ cammānīti samāso. Ajo chagalako. Eḷako meṇḍako. Mige dasseti “rohite”tiādinā. Rohitā-diggahaṇaṃ upalakkhaṇamattaṃ, vātamigamigamātukādīpi ettheva saṅgayhanti.

173. “Migā ca ajā ca eḷakā ca, tesaṃ cammānī”ti is a compound: deer, goats, and antelopes, their hides. “Ajo” means a male goat. “Eḷako” means a ram. Deer are indicated by “rohite” and so forth. The mention of “rohitā” and others is merely illustrative; wind-deer, mother-deer, and the like are also included here.

173. Deer and goats and rams, the leather of these is compounded. Ajo means a young goat. Eḷako means a ram. He shows kinds of deer with the words “rohite”ti, etc. The mention of Rohitā-etc., is only an illustration; red deer, wind deer, mother deer, etc., are also included here.

174. Anuññātattayāti anuññātā yathāvuttacammattayato. Amānusaṃva sabbaṃ cammaṃ thavikopāhane kappatīti sambandho. Thavikā satthakakosakādīti.

174. “Anuññātattayā”ti means permitted from the aforementioned trio of hides. All hides of non-human beings are permissible for bags and shoes. “Thavikā” means a sheath, a knife-case, and so forth.

174. Anuññātattayāti from the three kinds of leather which were permitted as described above. All leather of non-human origin is allowable in a bag and on footwear. Thavikā means a sheath for a knife, etc.

22. Upāhananiddesavaṇṇanā

22. Commentary on the Exposition of Footwear

22. Explanation of the Section on Footwear

175. Navā guṇaṅguṇūpāhanā majjhadese na kappantīti sambandho. Navāti ekavārampi appaṭimukkā. Tattha guṇaṅguṇūpāhanā catupaṭalato paṭṭhāya vuccanti. Sambhave byabhicāre ca visesanaṃ sātthakaṃ bhavatīti “majjhadese”ti visesanaṃ amajjhadesaṃ byabhicaratīti amajjhadese guṇaṅguṇūpāhanā kappantīti veditabbaṃ. Tathā navāti iminā anavā majjhadesepi. Iminā pana vākyena majjhadesepi ekavārampi paṭimukkā, aññattha tu sabbāpi guṇaṅguṇūpāhanā vaṭṭanti, na sesāti āpannaṃ, tathāpi “anujānāmi, bhikkhave, ekapalāsikaṃ upāhana”nti (mahāva. 245) vuttattā ekapaṭalikāpi vaṭṭatīti veditabbaṃ. Sabbassāti majjhadese paccantimepi gilānāgilānassa sabbassa. “Anujānāmi, bhikkhave, ajjhārāme upāhanaṃ dhāretu”nti (mahāva. 249) hi sāmaññena anuññātaṃ. Sabbatthāti gāme vā araññe vā ārāmato aññatra. Akallakassa cāti gilānasseva.

175. The connection is that new multi-layered footwear is not permissible in the central region. “Navā”ti means never worn even once. Here, “guṇaṅguṇūpāhanā” refers to footwear with four layers or more. Since a qualifier is meaningful when there is distinction or exception, “majjhadese”ti is a qualifier excluding the non-central region, meaning multi-layered footwear is permissible outside the central region. Likewise, “navā”ti indicates that worn footwear is permissible even in the central region. By this sentence, footwear worn even once is permissible in the central region, and all multi-layered footwear is permissible elsewhere—but not the rest, though it is understood that, due to the statement “anujānāmi, bhikkhave, ekapalāsikaṃ upāhana” (mahāva. 245), single-layered footwear is permissible. “Sabbassā”ti means for all, in the central region or borderlands, sick or healthy. “Anujānāmi, bhikkhave, ajjhārāme upāhanaṃ dhāretu” (mahāva. 249) indicates a general allowance. “Sabbatthā”ti means everywhere, in villages, forests, or places other than monasteries. “Akallakassa cā”ti means only for the sick.

175. The connection is that new guṇaṅguṇūpāhanā (sandals with multiple layers) are not allowable in the middle country. New means not even once worn. Here, guṇaṅguṇūpāhanā refers to those starting from four layers. Because a qualifier is meaningful in cases of presence and deviation, the qualifier “in the middle country” deviates from the non-middle country, it should be understood that guṇaṅguṇūpāhanā are allowable in the non-middle country. Similarly, with new, even old ones are included in the Middle Country. By this statement, it follows that even if worn once, it is allowed in the Middle Country and also anywhere, all guṇaṅguṇūpāhanā are permissible, but not other types (less than four layers), however, as it is said, “I allow, monks, a single-layered sandal” (Mahāva. 245), it should be understood that even a single-layered one is permissible. For all means for all, sick or not, in the middle country or in the border regions. Because it is permitted generally, “I allow, monks, to wear sandals in the monastery” (Mahāva. 249). Everywhere means in the village or in the forest, or anywhere other than the monastery. And for the one without soles, for a sick person only.

176-9. Sabba…pe… rattā ca upāhanā sabba…pe… vicchikāḷikā ca…pe… dīpīnaṃ cammehi ca majjāra…pe… cammehi ca parikkhaṭā ca upāhanā saṅkamanīyā pādukā ca koci dhāreyya, dukkaṭanti yojanā. Odātāya pāḷiyā aṭṭhakathāya ca abhāvepi anulomavasenettha vuttaṃ viya dissati. Nīlako ca odāto cātiādinā dvando. Sabbeva nīlaka…pe… kaṇhakā yāsanti samāso. “Mahāraṅgā”tiādīsu appayuttepi sabba-sadde pakaraṇavasena yojetvā attho veditabbo.

176-9. All… red footwear, all… scorpion-tailed footwear, footwear made from leopard hides, and footwear with adorned hides, as well as portable shoes—if anyone wears these, it is a dukkaṭa offense. Though absent in the white text and commentary, this seems stated here by inference. “Nīlako ca odāto cā”ti and so forth form a compound. All blue… black ones are included in the compound. In “mahāraṅgā” and similar terms, though not explicitly connected to “sabba,” the meaning is to be understood by context.

176-9. All… (repetition) …and dyed sandals, all… (repetition) …and scorpion-like, and… (repetition) …and covered with the hides of leopards, cats… (repetition) hides, and sandals for crossing, if anyone wears them, there is an offense of wrong-doing - this is the connection. Although there is no Pāli text or commentary for “odātāya”, It seems to be stated here using inference. “Nīlako ca odāto cātiādinā dvando”, is a compound. “Sabbeva nīlaka…pe… kaṇhakā yāsanti” is an aggregation. In cases like “Mahāraṅgā”, even if it is not used, one must understand the meaning according to the series of words by associating the word “sabba”.

Hi vuttaṃ. Citrāti vicitrā. Nīlapītādī vaddhāyeva yāsanti samāso. Ādi-saddena odātādīnaṃ gahaṇaṃ. Tittirapattasadiso vicitto vaṇṇo tittirapatta-saddena gahito. Tametesamatthīti tittirapattikā. Meṇḍassa ca ajassa ca visāṇasadisā vaddhā yāsanti bāhirattho. Tā pana kaṇṇikaṭṭhāne meṇḍakaajavisāṇasaṇṭhāne vaddhe yojetvā katā. Esa nayo vicchikāḷikādīsu. Paṇhipidhānatthaṃ tale khallaṃ baddhaṃ yāsanti viggaho. Jaṅghato sabbapādappaṭicchādanakaṃ puṭaṃ baddhaṃ yāsanti bahubbīhi. Tūlaṃ picu puṇṇaṃ yāsanti aññapadattho. Paliguṇṭhetīti paliguṇṭho, uparipādatalamattappaṭicchādakabandho, tena yojetvā katā pāliguṇṭhimā, vicitrā hi taddhitavutti. Vicchikānaṃ aḷasadisaṃ naṅguṭṭhasadisaṃ baddhametāsanti vicchikāḷikā. Sīhabyagghuddājinadīpīnaṃ cammehi cāti pakaraṇato ajinā nāma migā. Ulūkā pakkhibiḷārā. Saṅkamanti gacchanti etāhīti saṅkamanīyā. Tā pana tālapaṇṇādīhi katā saṃhāriyā.

Thus it is said. “Citrā”ti means variegated. Blue, yellow, and so forth, adorned ones are included in the compound. The “ādi” word includes white and others. A variegated color like a partridge wing is denoted by “tittirapatta,” thus “tittirapattikā.” Adornments shaped like the horns of rams and goats are meant externally; these are made by attaching horn-shaped adornments of rams and goats at the ear area. The same applies to “vicchikāḷikā” and so forth. Those with a sole bound with a strap to cover the heel are analyzed. Those with a pouch bound to cover the entire foot from the shin are a bahubbīhi compound. Those filled with cotton fluff are denoted by another term. “Paliguṇṭheti” means wrapped around; “pāliguṇṭhimā” refers to a band covering only the top of the foot, made with that, variegated by secondary derivation. “Vicchikāḷikā” means those with bindings resembling a scorpion’s tail or thumb. “Sīhabyagghuddājinadīpīnaṃ cammehi cā”ti by context means hides of beasts. “Ulūkā” means owls and cats. “Saṅkamanti gacchanti etāhīti” means they move or walk with these, “saṅkamanīyā”; these are made of palm leaves and the like, foldable.

This has been said. Citrā means variegated. “Nīlapītādī vaddhāyeva yāsanti” is an aggregation. The word ādi (etc.) includes white (odātādīnaṃ) and so on. The variegated color resembling a partridge’s feather is grasped by the word “tittirapatta”. Because they possess this, they are called tittirapattikā. The literal meaning is that they have straps resembling the horns of a ram and a goat. But they are made by attaching straps shaped like ram and goat horns at the place of the ear-piece. This method is used in vicchikāḷikā and others. “Paṇhipidhānatthaṃ tale khallaṃ baddhaṃ yāsanti” is the analysis. “Jaṅghato sabbapādappaṭicchādanakaṃ puṭaṃ baddhaṃ yāsanti” is a bahubbīhi compound. “Tūlaṃ picu puṇṇaṃ yāsanti” signifies the meaning of something else (another word compound). That which wraps around is paliguṇṭho, a binding that covers only the top surface of the foot, made by joining with that, they are pāliguṇṭhimā, the derivative suffix (taddhita) is variegated. Those that have a binding resembling the sting of scorpions, resembling a tail, are vicchikāḷikā. By the context of “with the hides of lions, tigers, bears and leopards,” ajinā means animals. Ulūkā are bird-cats (owls). Saṅkamanīyā means “those with which one walks or goes”. They are portable, made of palm leaves and so forth.

180. Sakalaṃ ekadesaṃ vā puñchitvāvāti yojanā. Khallakādikanti ādi-saddena meṇḍavisāṇavaddhikādikaṃ sabbaṃ saṅgaṇhātīti.

180. The connection is wiping off entirely or partially. “Khallakādika”nti, with “ādi,” includes all such as ram-horn adornments and the like.

180. The connection is “having wiped all or a part”. Khallakādika - the word ādi (etc.) includes all such as those with ram’s horn straps.

23. Anolokiyaniddesavaṇṇanā

23. Commentary on the Exposition of Not Looking

23. Explanation of the Section on Not Looking

181. Sārattoti saṃratto, sañjātarāgacittoti attho. Itthiyāti tadahujātāyapi paṭasatanivatthāya anokāsupanijjhāyane antamaso tiracchānagatānampi dukkaṭameva. Bhikkhādāyiyāti upalakkhaṇamattaṃ, itthī vā hotu puriso vā, bhikkhādānasamaye asārattenāpi mukhaṃ na ulloketabbaṃ. Ujjhānaṃ lāmakato saṃcintanaṃ, kopo, tattha saññā assāti ujjhānasaññī. Idha pana gilānopi na muccati. Ādāse udakapatteti iminā sesesu kaṃsapattādīsu kañjiyādīsu ca mukhanimittaṃ paññāyati, tesaṃ saṅgaho. “Sañchavi nu kho me vaṇṇo, no, jiṇṇo nu khomhi, no”ti pana oloketuṃ vaṭṭati. Assāti bhikkhuno.

181. “Sāratto”ti means attached, with a mind arisen with passion. “Itthiyā”ti means a woman, even one born that day, dressed in a hundred cloths; even contemplating her indoors, or even female animals, incurs only a dukkaṭa. “Bhikkhādāyiyā”ti is merely illustrative; whether a woman or man, one should not look at the face with attachment during alms-giving. “Ujjhānaṃ” is contemptuous reflection, anger; “ujjhānasaññī” means having perception of that. Here, even the sick are not exempt. “Ādāse udakapatte”ti means in a mirror or water bowl; this includes bronze bowls, gruel, and so forth where the face is visible, encompassing them. However, looking to check “Is my complexion clear? Am I aged?” is permissible. “Assā”ti means of a monk.

181. Sāratto means affected, meaning a mind with arisen passion. Itthiyāti even if just born that day, covered with a hundred cloths, in case of looking with the intention for dwelling, even to animals, at the very least, there is an offense of wrong-doing. Bhikkhādāyiyā is just an example; whether it is a woman or a man, at the time of giving alms, one should not look up at the face, even without lust. Ujjhānaṃ is intentional thinking due to baseness, anger, the perception present therein is ujjhānasaññī. But here, even a sick person is not exempt. Ādāse udakapatte - by this, the inclusion of the remaining, such as bronze bowls, and also gruel where the reflection of the face appears, is grasped. However, it is permissible to look, thinking, “Is my complexion clear or not? Am I old or not?” Assāti of the monk.

24. Añjanīniddesavaṇṇanā

24. Commentary on the Exposition of Eye-Salve

24. Explanation of the Section on Eye-Ointment

182. Vaṭṭā vā aṭṭhasoḷasaṃsā vā maṭṭhā añjanī vaṭṭatīti yojanā. Aṭṭha ca soḷasa ca aṃsā koṇā yassā sāti viggaho. Soḷasaṃsapadesavibhattāya aṭṭhaṃsāsutiyā aṭṭhaṃsapadesavibhattā caturaṃsāpi sāmatthiyā gayhatīti ñātabbaṃ. “Ujukameva pana caturaṃsāvā”ti hi aṭṭhakathāyaṃ (pārā. aṭṭha. 1.85) vuttaṃ. Añjanīti añjananāḷi. Mūle tissopi lekhā vaṭṭantīti yojanā. Mūleti bunde, heṭṭhatoti vuttaṃ hoti. Lekhāti vaṭṭalekhā. Bandhituṃ gīvāyaṃ ekā eva lekhā vaṭṭatīti sambandho. Bandhitunti pidhānabandhanatthaṃ.

182. A round eye-salve container, or one with eight or sixteen facets, smooth, is permissible. The analysis is: having eight and sixteen facets or corners. Due to the division into sixteen-faceted regions, an eight-faceted one implies a four-faceted one by capability. It is to be understood that “only a straight four-faceted one” is stated in the commentary (pārā. aṭṭha. 1.85). “Añjanī”ti means an eye-salve tube. At the base, three lines are permissible. “Mūle”ti means at the root, meaning below. “Lekhā”ti means circular lines. For fastening, one line at the neck is permissible. “Bandhitu”nti means for binding the lid.

182. Vaṭṭā vā aṭṭhasoḷasaṃsā vā maṭṭhā añjanī vaṭṭatīti yojanā. The añjanī (collyrium container) should be round, octagonal, sixteen-sided, or polished; this is the construction. Aṭṭha ca soḷasa ca aṃsā koṇā yassā sāti viggaho. The compound’s analysis is: “That which has eight and sixteen sides, corners.” Soḷasaṃsapadesavibhattāya aṭṭhaṃsāsutiyā aṭṭhaṃsapadesavibhattā caturaṃsāpi sāmatthiyā gayhatīti ñātabbaṃ. It should be understood that, with the mention of the sixteen-sided type’s specification, and with the mention of eight-sided, even a four-sided (type) which is designated as eight-sided is appropriately included by implication. “Ujukameva pana caturaṃsāvā”ti hi aṭṭhakathāyaṃ (pārā. aṭṭha. 1.85) vuttaṃ. Indeed, it is said in the commentary (pārā. aṭṭha. 1.85), “Or just a straight, four-sided one.” Añjanīti añjananāḷi. Añjanī* means a tube for collyrium. Mūle tissopi lekhā vaṭṭantīti yojanā. Three lines at the base are permissible; this is the construction. Mūleti bunde, heṭṭhatoti vuttaṃ hoti. Mūle means at the bottom, below. Lekhāti vaṭṭalekhā. Lekhā means circular lines. Bandhituṃ gīvāyaṃ ekā eva lekhā vaṭṭatīti sambandho. Only one line is allowable around the neck for tying; this is the connection. Bandhitunti pidhānabandhanatthaṃ. Bandhituṃ* means for the purpose of fastening the lid.

183. Yaṃ kiñci rūpanti itthirūpādi yaṃ kiñci rūpaṃ. Mālādikammanti mālākammaṃ latākammaṃ. Aḍḍhacandādīti ettha ādi-saddena agghiyādikaṃ gahitaṃ. Etthāti añjaniyaṃ.

183. “Yaṃ kiñci rūpa”nti means any form, such as a woman’s form. “Mālādikamma”nti means floral work, creeper work. “Aḍḍhacandādī”ti, with “ādi,” includes arches and the like. “Etthā”ti means in the eye-salve container.

183. Yaṃ kiñci rūpanti itthirūpādi yaṃ kiñci rūpaṃ. Yaṃ kiñci rūpa* means any form, such as the form of a woman, etc. Mālādikammanti mālākammaṃ latākammaṃ. Mālādikamma* means garland-work, creeper-work. Aḍḍhacandādīti ettha ādi-saddena agghiyādikaṃ gahitaṃ. In Aḍḍhacandādī, by the word ādi, stands, etc., are included. Etthāti añjaniyaṃ. Ettha means in the collyrium container.

184. Thavikāti añjanithavikā. Sipāṭīti khurasipāṭikā. Salākāpi acittakā labbhāti sambandho. Salākāti añjanisalākā. Natthi cittametissāti acittakā. Tādisaṃ pana labhitvā upāhanāyo viya nāsetvā paribhuñjitabbaṃ.

184. “Thavikā”ti means an eye-salve pouch. “Sipāṭī”ti means a razor case. An unadorned applicator is also obtainable. “Salākā”ti means an eye-salve applicator. “Acittakā” means without adornment. Having obtained such, it should be used without destroying it, like footwear.

184. Thavikāti añjanithavikā. Thavikā* means a case for the collyrium container. Sipāṭīti khurasipāṭikā. Sipāṭī* means a razor case. Salākāpi acittakā labbhāti sambandho. A salākā (collyrium applicator) also without decorative work is allowed; this is the connection. Salākāti añjanisalākā. Salākā* means a collyrium applicator. Natthi cittametissāti acittakā. Acittakā* means one that does not have ornamentation. Tādisaṃ pana labhitvā upāhanāyo viya nāsetvā paribhuñjitabbaṃ. But having obtained such a one, it should be used after destroying it, like sandals.

185. Aṭṭhi-saddena manussaṭṭhiṃ ṭhapetvā yaṃ kiñci aṭṭhi gahitaṃ.

185. Aṭṭhi-saddena manussaṭṭhiṃ ṭhapetvā yaṃ kiñci aṭṭhi gahitaṃ. By the word aṭṭhi*, excluding human bones, any kind of bone is included.

186. Dhūmanettāti dhūmanāḷikā, nissa ā-kārādesavasena vuttaṃ. Satthakadaṇḍānīti satthadaṇḍā . Natthuṃ denti etāyāti natthudānā. Aniyamena hi nadādito vā ī. Tehi saṅkhanābhiādīhi nibbattā tammayā.

186. “Dhūmanettā”ti means a smoke-tube, stated with an extended “ā” by convention. “Satthakadaṇḍānī”ti means knife handles. “Natthuṃ denti etāyāti” means it gives snuff, “natthudānā.” By convention, from “nad” or with “ī,” unrestrictedly. “Tammayā” means made of those, such as conch shells and the like.

186. Dhūmanettāti dhūmanāḷikā, nissa ā-kārādesavasena vuttaṃ. Dhūmanettā* means smoking pipes, it is said by changing ‘nissa’ to ‘ā’. Satthakadaṇḍānīti satthadaṇḍā. Satthakadaṇḍāni* means the handles of surgical instruments. Natthuṃ denti etāyāti natthudānā. Natthudānā* means those by which snuff is administered. Aniyamena hi nadādito vā ī. Indeed, ‘ī’ [feminine suffix] is optionally applied from ‘nada’ etc.. Tehi saṅkhanābhiādīhi nibbattā tammayā. Tammayā* means made of those, such as conch-shell navels, etc.

Añjanīniddesavaṇṇanā niṭṭhitā. The description of the collyrium container is finished.

25. Akappiyasayananiddesavaṇṇanā

25. Commentary on the Exposition of Impermissible Beds

25. Akappiyasayananiddesavaṇṇanā The description of Unsuitable Bedding.

187-9. Akappiyāni sayanānīti uccāsayanamahāsayanāni. Padhānavasena pana “sayanānī”ti vuttaṃ, pīṭhādayopi ettheva saṅgayhanti añjanī-saddena avasesāni viya. Āsandi ca…pe… ubhatorattūpadhānakañceti etāni akappiyānīti sambandho. Tattha āsandīti sugataṅgulena atirekaṭṭhaṅgulapādakāni mañcapīṭhāni. Tattha pīṭhaṃ nāma mañco viya nātidīghaṃ vuccati. Tividhaṃ tūlametissā atthīti tūlī, pakatitūlikā. “Pallaṅkoti pādesu vāḷarūpāni ṭhapetvā kato”ti ṭhapanassa aṭṭhakathāyaṃ (mahāva. aṭṭha. 254) vuttattā ṭhapanañca yathākathañci hoti, yutti ca hotīti, “tattheva sīharūpādiṃ dassetvā kato pana vaṭṭatīti vadantī”ti yaṃ ṭīkāyaṃ vuttaṃ, taṃ “kimiti evaṃ vadantī”ti vatvā paṭikkhipitabbaṃ. “Akappiyarūpakato akappiyamañco pallaṅko nāmā”ti hi sārasamāsepi. Āsandī pallaṅko uccāsayanaṃ, sesā mahāsayanaṃ. Paṭikā uṇṇāmayo setattharaṇo. Gono caturaṅgulādhikalomo mahākojavo. Cittakaṃ vānavicitro uṇṇāmayattharaṇo. Uṇṇā eḷakalomaṃ. Paṭalikā ghanapupphikā. Vikatīti sīhabyagghādirūpavicitto. Uddalomīti ekato uggatalomo. Ekantalomikāti ubhato uggatalomo.

187-9. “Akappiyāni sayanānī”ti means impermissible beds, high beds, and large beds. However, by primary intent, “sayanānī” is said; seats and the like are included here, just as remaining items are with “añjanī.” The connection is that “āsandi” and so forth up to “ubhatorattūpadhānaka” are impermissible. Here, “āsandī”ti means beds or seats with legs exceeding eight sugata-fingers. Among them, “pīṭhaṃ” means a seat, not as long as a bed. “Tūlī” means having three kinds of cotton stuffing, a natural cotton bed. “’Pallaṅko’ti pādesu vāḷarūpāni ṭhapetvā kato” is stated in the commentary (mahāva. aṭṭha. 254) regarding setting beast figures at the legs; since setting can be of any kind and is reasonable, the sub-commentary states “showing a lion figure there is permissible,” but this should be refuted by saying “Why do they say so?” For in the “sārasamāsa,” it is said: “A bed or ‘pallaṅko’ made with impermissible figures is impermissible.” “Āsandī” and “pallaṅko” are high beds; the rest are large beds. “Paṭikā” means a white woolen spread. “Gono” means a large ox with hair over four fingers long. “Cittakaṃ” means a multicolored woolen forest spread. “Uṇṇā” means antelope hair. “Paṭalikā” means thickly flowered. “Vikatī”ti means variegated with lion, tiger, and similar figures. “Uddalomī”ti means with hair raised on one side. “Ekantalomikā”ti means with hair raised on both sides.

187-9. Akappiyāni sayanānīti uccāsayanamahāsayanāni. Akappiyāni sayanāni* means high and large beds. Padhānavasena pana “sayanānī”ti vuttaṃ, pīṭhādayopi ettheva saṅgayhanti añjanī-saddena avasesāni viya. But, primarily, it is said as “bedding”; chairs, and so on, are included here, just as the rest are included by the term collyrium container. Āsandi ca…pe… ubhatorattūpadhānakañceti etāni akappiyānīti sambandho. “A high seat…etc…a bolster with red coverings on both ends” – these are unsuitable; this is the connection. Tattha āsandīti sugataṅgulena atirekaṭṭhaṅgulapādakāni mañcapīṭhāni. There, āsandī means couches and chairs with legs more than eight sugataṅgula (a Buddha’s finger-breadth) in height. Tattha pīṭhaṃ* nāma mañco viya nātidīghaṃ vuccati. There, pīṭhaṃ* means something not very long, like a couch. Tividhaṃ tūlametissā atthīti tūlī,* pakatitūlikā. “That which has three kinds of padding is tūlī, the standard padded seat. “Pallaṅkoti pādesu vāḷarūpāni ṭhapetvā kato”ti ṭhapanassa aṭṭhakathāyaṃ (mahāva. aṭṭha. 254) vuttattā ṭhapanañca yathākathañci hoti, yutti ca hotīti, “tattheva sīharūpādiṃ dassetvā kato pana vaṭṭatīti vadantī”ti yaṃ ṭīkāyaṃ vuttaṃ, taṃ “kimiti evaṃ vadantī”ti vatvā paṭikkhipitabbaṃ. Because in the Commentary (mahāva. aṭṭha. 254) of setting up, it is said: ” Pallaṅko means made by setting up animal forms on the legs,” and the setting up can be done in any way, and it is appropriate, therefore what is said in the subcommentary “but some say that making it by displaying lion forms, etc., on that very place is permissible,” should be refuted, saying “Why do they say this?”. “Akappiyarūpakato akappiyamañco pallaṅko nāmā”ti hi sārasamāsepi. It’s also in the Sārasamāsa: “A pallaṅka is an unsuitable couch made with an unsuitable form”. A high seat, couch, is a high bed; the rest is a large bed. Paṭikā** uṇṇāmayo setattharaṇo. Paṭikā* means a white woollen spread. Gono caturaṅgulādhikalomo mahākojavo. Gono* means a large rug with hair longer than four fingerbreadths. Cittakaṃ vānavicitro uṇṇāmayattharaṇo. Cittakaṃ* means a colorful woven woolen spread. Uṇṇā eḷakalomaṃ. Uṇṇā* means sheep’s wool. Paṭalikā ghanapupphikā. Paṭalikā* means a thick flowered spread. Vikatīti sīhabyagghādirūpavicitto. Vikatī* means one decorated with figures of lions, tigers, etc. Uddalomīti ekato uggatalomo. Uddalomī* means with hair raised on one side. Ekantalomikāti ubhato uggatalomo. Ekantalomikā* means with hair raised on both sides.

Kuttaṃ soḷasannaṃ nāṭakitthīnaṃ ṭhatvā naccanayoggo. Koseyyaṃ ratanaparisibbitaṃ koseyyasuttamayaṃ paccattharaṇaṃ, kaṭṭissaṃ ratanaparisibbitaṃ koseyyakaṭṭissamayaṃ. Hatthino ca assā ca rathā cāti senaṅgānaṃ bahutte samāhāradvando, hatthiassarathe tesaṃ piṭṭhīsu attharāti tappuriso. Ajinappaveṇīti ajinānaṃ ajinamigacammānaṃ mañcappamāṇena dupaṭṭatipaṭṭāni katvā sibbitā paveṇī. Kadalimigānaṃ idaṃ kadalimigaṃ, kiṃ taṃ? Cammaṃ, pavaro ca so paccattharo cāti pavarapaccattharo, so ca taṃ setavatthassa upari atthatañca, kadalimigañca taṃ pavarapaccattharañcāti samāso, pavarapaccattharaṇasaṅkhātaṃ setavatthassa upari pattharitaṃ kadalimigappavarapaccattharaṇanti attho. Taṃ kira evaṃ karonti. Ṭīkāyaṃ pana yathāvuttadvayena atthataṃ aññameva kiñci vuttaṃ, taṃ na yuttaṃ “ajinappaveṇī dhāretabbā”tiādinā (mahāva. 254) visuṃ attharaṇānameva vuttattā. Tesu hi vuttesu tadatthataṃ vuttameva siyā, tathā ca vuttaṃ heṭṭhā visuṃ paṭikādikanti.

Kuttaṃ means suitable for the sixteen dancing women to stand and dance. “Koseyyaṃ” means a silk spread woven with jewels. “Kaṭṭissaṃ” means a silk-wood spread woven with jewels. Elephants, horses, and chariots—due to the plurality of army components, a collective compound; spread on the backs of elephants, horses, and chariots, a tappurisa compound. “Ajinappaveṇī”ti means a mat sewn from antelope hides or beast hides, doubled or tripled to the size of a bed. Among deer, “kadalimigaṃ” means deer hide; “pavaro ca so paccattharo cā”ti means a fine spread, “pavarapaccattharo,” spread over a white cloth; “kadalimigaṃ” and that fine spread together form a compound, meaning a fine spread of deer hide spread over a white cloth. They say it is made thus. However, the sub-commentary states something different spread with the two mentioned, which is not fitting, since “ajinappaveṇī dhāretabbā” (mahāva. 254) separately states spreads alone. If those mentioned were spread over it, it would have been stated so, as with “paṭikā” and others separately below.

Kuttaṃ means suitable for dancing, positioned for sixteen dancing women. Koseyyaṃ means a coverlet made of silk thread, embroidered with jewels; kaṭṭissaṃ means made of koseyyakaṭṭissa, embroidered with jewels. The collective compound refers to the multitude of army divisions, namely elephants, horses, and chariots; the tatpurisa compound indicates that they are spread on the backs of those elephants, horses, and chariots. Ajinappaveṇīti means a rug made by sewing together double and triple layered skins of deer, the size of a bed. That which belongs to spotted deer is kadalimigaṃ, what is it? The hide; a choice spread, pavarapaccattharo, and it is spread on top of the white cloth. The compound kadalimigañca taṃ pavarapaccattharañcāti, it means the best deer-hide spread, which refers to spread which spread on top of a white cloth, known as the best deer-hide spread. That, indeed, they do in this manner. However, in the Ṭīkāyaṃ, something else is stated, mentioned as spread in the two ways previously mentioned, that is not correct because bedspreads have been stated separately, such as, “ajinappaveṇī should be used” (mahāva. 254). Indeed, when those are mentioned, their being spread has been mentioned. And so, it was said earlier paṭikādikanti, separately.

Salohitavitānanti etaṃ “ubhatorattūpadhānaka”ntimassa visesanaṃ. Lohitavitānena saha vattamānanti samāso. Setavitānampi heṭṭhā akappiyapaccattharaṇe sati na vaṭṭati. Rattaṃ upadhānaṃ sīsūpadhānaṃ pādūpadhānañca rattūpadhānakaṃ, ubhato mañcassa sīsapādanikkhepanaṭṭhāne rattūpadhānakanti alopasamāso. Yaṃ pana ekameva upadhānaṃ ubhayapassesu rattādivaṇṇaṃ vicitraṃ, taṃ pamāṇayuttameva vaṭṭati. Tatridaṃ pamāṇaṃ – vitthārato tīsu kaṇṇesu dvinnaṃ kaṇṇānaṃ antaraṃ vidatthicaturaṅgulaṃ, majjhe muṭṭhiratanaṃ, dīghato pana diyaḍḍharatanaṃ vā dviratanaṃ vā. Paribhuñjatoti iminā karontassa kārāpentassa katthaci chedanakaṃ pācittiyanti dīpeti.

**Salohitavitāna”nti is a qualifier of “ubhatorattūpadhānaka.” It means existing with a red canopy, a compound. Even a white canopy is impermissible if under an impermissible spread below. “Rattūpadhānakaṃ” means a red pillow, a head pillow, and a foot pillow; “ubhatorattūpadhānaka” means with red pillows placed at both the head and foot of the bed, an alopa compound. However, a single pillow, variegated with red or other colors on both sides, is permissible if it meets the measure. The measure is this: in width, between two corners among three, four fingerbreadths; in the middle, a fist-width; in length, one and a half or two cubits. “Paribhuñjato”ti indicates that for one using, making, or causing to be made, cutting anywhere incurs a pācittiya offense.

Salohitavitānanti, this is a qualifier for “ubhatorattūpadhānakantimassa.” It means, existing together with a red canopy. Even a white canopy is not allowable if there is an unallowable cover underneath. A red pillow, a head-pillow, and a foot-pillow are rattūpadhānakaṃ; on both sides, at the head and foot placement of the bed, there is a rattūpadhānakant, an elision compound. However, a single pillow that is multicolored with red and other colors on both sides is allowable, if it is of the correct size. Here is the measurement: in width, across the three corners, the space between two corners is a vidatthi and four fingerbreadths; in the middle, a fist and an arm’s length; and in length, one and a half arms’ lengths or two arms’ lengths. Paribhuñjatoti, by this, it indicates that for the one who makes it or has it made, there is in some cases a pācittiya offense involving cutting.

190. Dhammāsane ca bhattagge ca ghare cāpi āsandādittayā sese gihisantake gihivikaṭe sati nisīdituṃ labbhatīti ajjhāhāro padasambandho veditabbo. Gihisantaketi iminā saṅghikampi upalakkheti. “Anujānāmi, bhikkhave, ṭhapetvā tīṇi āsandiṃ pallaṅkaṃ tūlikaṃ gihivikaṭa”nti (cūḷava. 314) sāmaññena vuttaṃ. Sāmaññajotanāya pana visesepi avaṭṭhānato āsandādittayāti ettha dhammāsane āsandādittayā seseti yojetvā attho gahetabbo. Aṭṭhakathāyañhi “āsandī pallaṅko gonako”tiādipāḷikkame āsandādidvayamādito hitvā “gonakādīni saṅghikavihāre vā puggalikavihāre vā mañcapīṭhakesu attharitvā paribhuñjituṃ na vaṭṭanti, dhammāsane pana gihivikaṭanīhārena labbhanti, tatrāpi nipajjituṃ na vaṭṭatī”ti (cūḷava. aṭṭha. 320) vuttaṃ. Bhattaggaṃ nāma vihāre dānaṭṭhānaṃ. Dhammāsanaṃ pana yattha katthaci. Ghareti antaraghare. Nisīdituṃ labbhateti iminā nipajjituṃ na vaṭṭatīti dīpeti. Saṃkhipanaṃ antokaraṇaṃ saṅkhepo, bhūmattharaṇe saṅkhepo assa sayanassāti samāso. Tasmiṃ bhūmattharaṇe antokaraṇabhūmattharato bhūmattharaṇamevāti daṭṭhabbaṃ. Sayituñcāti attano kappiyapaccattharaṇaṃ attharitvā sayituñca nisīdituñca. “Paribhaṇḍakataṃ bhūmiṃ vā bhūmattharaṇasenāsanaṃ vā saṅghikamañcapīṭhaṃ vā attano santakena paccattharaṇena paccattharitvāva nipajjitabba”nti hi aṭṭhakathāyaṃ (cūḷava. aṭṭha. 324) vuttaṃ. Idañca āsandādīnampi aññathattakaraṇe paribhoge lakkhaṇavacanaṃ. Vuttañhi bhagavatā “anujānāmi bhikkhave, āsandiyā pāde chinditvā paribhuñjituṃ, pallaṅkassa vāḷe bhinditvā paribhuñjituṃ, tūlikaṃ vijaṭetvā bibbohanaṃ kātuṃ, avasesaṃ bhūmattharaṇaṃ kātu”nti (cūḷava. 320).

190. On a preaching seat, at an eating hall, or in a house, with “āsandi” and the trio of others, in the remaining cases with “gihisantaka”—belonging to laypeople—it is obtainable to sit; this is to be understood as an inferred sentence connection. “Gihisantake”ti implies monastic property too. “Anujānāmi, bhikkhave, ṭhapetvā tīṇi āsandiṃ pallaṅkaṃ tūlikaṃ gihivikaṭa” (cūḷava. 314) is stated generally. Since the general indication does not preclude specifics, “āsandādittayā” here means with “āsandi” and the trio at a preaching seat, the rest otherwise; the meaning is to be taken thus. For in the commentary, “āsandī pallaṅko gonako” and so forth (cūḷava. aṭṭha. 320) states: starting with “āsandi” and “pallaṅko,” excluding these two, “gonaka and others are not permissible to spread and use on monastic or personal beds or seats in a monastery, but at a preaching seat, they are obtainable by lay means, though lying down is not permissible.” “Bhattaggaṃ” means a dining area in a monastery. “Dhammāsanaṃ” means a preaching seat anywhere. “Ghare”ti means within a house. “Nisīdituṃ labbhate”ti indicates that lying down is not permissible. “Saṅkhepo” means contraction, enclosure; “bhūmattharaṇe saṅkhepo assa sayanassā”ti is a compound: a bed with enclosure on a floor spread; it should be seen as a floor spread from an enclosed floor spread. “Sayituñcā”ti means lying and sitting by spreading one’s own permissible spread. For in the commentary (cūḷava. aṭṭha. 324), it is said: “A polished floor or a floor-spread lodging, or a monastic bed or seat, should be lain upon only after spreading one’s own permissible spread.” This is a defining statement for using “āsandi” and others differently. For the Blessed One said: “anujānāmi bhikkhave, āsandiyā pāde chinditvā paribhuñjituṃ, pallaṅkassa vāḷe bhinditvā paribhuñjituṃ, tūlikaṃ vijaṭetvā bibbohanaṃ kātuṃ, avasesaṃ bhūmattharaṇaṃ kātu” (cūḷava. 320).

190. On the dhammāsana, at the dining hall, and in the house, other than the three types such as the high seat, one is allowed to sit, if it is belonging to laypeople, and is made unsuitable (for monks’ use). This should be understood by supplying and connecting the words. By saying ” belonging to laypeople “, it also indicates that which belongs to the Sangha. It is said generally,”I allow, monks, having excluded the three: the high seat, the couch, the mattress that is made unsuitable (for monks’ use) by lay people” (Cūḷava. 314). For illustrating the general, having specially pointed out (the text) concerning the absence of fixed rule, on account of “the three such as the high seat, etc.,” the meaning should be taken by connecting “other than the three such as the high seat, etc.,” in the Dhamma seat. Indeed, in the commentary, “having discarded the two such as high-seat, etc., at the beginning of the Pāḷi sequence such as ‘high seat, couch, rug (gonaka),’ etc., it is said”rug (gonaka), etc., should not be used having spread them on a bed or a seat in a Sangha’s dwelling, or in a private dwelling; however, on a dhammāsana, they are allowable by means of rendering it unsuitable (for monks’ use) by laypeople. Even there, one should not lie down” (Cūḷava. Aṭṭha. 320). Dining hall (Bhattagga) is the place for offerings in a monastery. Dhammāsana, however, can be anywhere. In the house means inside a house. By saying “one is allowed to sit,” it illustrates that one is not allowed to lie down. Contraction, internalizing, is saṅkhepa (shortening); the compounding is bhūmattharaṇe saṅkhepo assa sayanassāti. In that bhūmattharaṇe (ground covering), from the perspective of “shortening the ground covering,” it should be considered only as ground covering. And to lie down means to lie down and to sit, having spread one’s own suitable covering. “One should only lie down having spread a ground covering, or a Sangha’s bed or bench, or a bed covering that has been rendered a ground covering, that is made as his possession, with one’s personal covering” is indeed said in the commentary (Cūḷava. Aṭṭha. 324). Moreover, this serves as a characteristic statement regarding the use of something changed, and also other things such as high-seat, etc.. For it has been said by the Blessed One, “I allow, monks, to use a high-seat after cutting off its legs; to use a couch after breaking its framework; to make a mattress into a pillow after unraveling it; to make the remaining things into ground covering” (Cūḷava. 320).

191. Caturaṃsapīṭhā ca…pe… pañcaṅgā ca uccapādakā kappantīti atthato vacanaṃ vipallāsetvā sambandhitabbaṃ, “kappiyā”ti iminā vā sambandho veditabbo. Tattha cattāro aṃsā koṇā yesaṃ, te ca te pīṭhā cāti samāso. Tiṇṇaṃ apassayānaṃ, catunnañca pādānaṃ vasena satta aṅgāni yesanti samāso. Ekāpassayassa vasena pañcaṅgā. Caturaṃsapīṭhānaṃ visuṃ kappiyabhāvassa vuttattā sattaṅgādayo pana dīghāti viññāyanti. Pāḷiyaṃ bhattaggassa ekayoganiddiṭṭhattā ekayoganiddiṭṭhānaṃ saha vā pavatti, saha vā nivattīti ghareti iminā bhattaggassapi gahaṇaṃ. Eva-saddo aṭṭhānappayutto, tasmā tūlonaddhā mañcapīṭhā ghare vā bhattagge vā nisīditumeva kappantīti sambandho. Tatrāyaṃ pāḷi “tena kho pana samayena manussā bhattagge antaraghare tūlonaddhaṃ mañcampi pīṭhampi paññapenti. Bhikkhū kukkuccāyantā nābhinisīdanti. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, gihivikaṭaṃ abhinisīdituṃ, na tveva abhinipajjitu”nti (cūḷava. 314). Te pana karontassa vā kārāpentassa vā uddālanakaṃ pācittiyaṃ.

191. Four-cornered seats and… five-limbed ones with high legs are permissible; the meaning is to be connected by inverting the statement, or understood as connected with “kappiyā.” Here, “cattāro aṃsā koṇā yesaṃ, te ca te pīṭhā cā”ti is a compound: those with four corners, and they are seats. “Tiṇṇaṃ apassayānaṃ, catunnañca pādānaṃ vasena satta aṅgāni yesa”nti is a compound: those with seven limbs due to three supports and four legs. “Pañcaṅgā” means five-limbed due to one support. Since the permissibility of four-cornered seats is stated separately, seven-limbed and others are understood as long. In the text, since the eating hall is indicated with one connection, “ghare”ti includes the eating hall, as their occurrence or cessation is together. The “eva” word is used without basis; thus, beds or seats bound with cotton are permissible only for sitting in a house or eating hall. The text is: “At that time, people prepared cotton-bound beds and seats in the eating hall within a house. The monks, scrupulous, did not sit. They reported it to the Blessed One. ‘Anujānāmi, bhikkhave, gihivikaṭaṃ abhinisīdituṃ, na tveva abhinipajjitu’” (cūḷava. 314). For those making or causing to be made, removing it incurs a pācittiya offense.

191. The four-cornered seats…etc… the five-limbed, with high legs, are allowable; the connection should be made by inverting the statement due to the meaning, or the connection should be understood by means of “are allowable.” There, those which have four corners, and those seats: the compounding is such. Having seven limbs by means of three supports and four legs: the compounding is such. The five-limbed by means of a single support. Because the separate allowance of four-cornered seats has been stated, seven-limbed and others, however, are understood as long. Because the dining hall is designated in connection with only one in the Pāḷi, and because those designated in connection with only one, are either active together or inactive together, the dining hall is also included with this word “house”. The word eva is used without any (specific) place. Therefore, the connection is that a bed and seat filled with cotton are allowable for sitting only, either in the house or in the dining hall. Herein, this is the Pāḷi: “At that time, people prepared in the dining hall, inside the house, both a bed and a seat filled with cotton. The monks, feeling scruples, did not sit down. They informed the Blessed One of this matter. I allow, monks, to sit on that which is made unsuitable (for monks’ use) by a layperson, but indeed, not to lie down on it.” (Cūḷava. 314). However, if one does that or causes that to be done, it is a pācittiya offense involving tearing.

192. Sānulomānaṃ channaṃ cīvarānaṃ aññataraṃ cīvaraṃ chavi etāsanti viggaho. Pañca bhisīti coḷāditūlagaṇanāya pañcakā vuttā. Sabbatthāti vihāramañcapīṭhādīsu sabbattha.

192. “Sānulomānaṃ channaṃ cīvarānaṃ aññataraṃ cīvaraṃ chavi etāsanti” is an analysis: one of the six permissible robes covers them. “Pañca bhisī”ti means five kinds by counting rags and cotton. “Sabbatthā”ti means everywhere, in monastery beds, seats, and so forth.

192. One of the six allowable cloths, and the skin are these; it is an analysis. Five bhisī (pillow), five kinds have been stated by enumeration of cotton, etc. Everywhere means everywhere, in dwelling, on bed, seat, etc..

193. Tūlattayanti simbalirukkhādīnaṃ khīravalliādīnaṃ erakādīnaṃ tiṇānaṃ tūlattayaṃ. Bhisigabbho coḷādiko pañcavidho bhisigabbho. Migapakkhinaṃ lomānīti etaṃ sabbanti seso. Miga-saddeneva sabbepi sīhādayo catuppadā, pakkhi-saddena sabbepi haṃsamorādayo gahitā. Nanu ca bhisigabbhasaddantogadhāya uṇṇāya migapakkhilomānampi gahaṇasabbhāvepi tesaṃ visuṃ gahaṇe sati punaruttidoso āpajjatīti? Nāpajjati manussalomapariccāgavibhāvanappayojanasabbhāvato. Nanu ca evampi dosoyeva, “manussalomamuṇṇāya”ntiādinā bhisigabbhānaṃ upari nīyamānattā gamyate bibbohanepi ayameva bhisigabbhoti? Saccaṃ, tathāpi na doso, gamyamānatthassa saddassa payogaṃ pati kāmacāroti. Masūrake tūlavajjā anuññātāti vipariṇāmetvā sambandhitabbaṃ. Masūrakaṃ nāma cammachavikā bhisīti vadanti.

193. Tūlattaya means the three types of cotton-like materials: those from trees like the simbalī, creepers like the milk-vine (khīravallī), and grasses like eraka. Bhisigabbho refers to the five kinds of sprouts or young shoots, such as coḷa. Migapakkhinaṃ lomāni means the hair of deer and birds, with the remainder understood as “all of it.” By the word miga alone, all quadrupeds like lions are included; by the word pakkhi, all birds like swans and peacocks are included. But isn’t there a fault of repetition since the hair of deer and birds is already included under the term bhisigabbha, which encompasses wool, yet they are mentioned separately? There is no fault, because the purpose is to clarify the exclusion of human hair. But isn’t there still a fault, since it is understood from phrases like “human hair wool” that even among the sprouts mentioned above, these are still sprouts? True, yet there is no fault, as there is freedom in using a term for an understood meaning. It should be understood in reverse connection: “Except for cotton in masūraka, it is allowed.” Masūraka is said to mean a leather strap or sprout.

193. Tūlattaya means the “three kinds of cotton” from trees like the silk-cotton tree, from creepers with milky sap, and from grasses like eraka. Bhisigabbho is the fivefold bhisigabbha, made of cloth and other materials. The hairs of animals and birds—all this is the remainder. By the word miga (animal), all four-legged creatures like lions, etc., are included; and by the word pakkhi (bird), all birds like geese, peacocks, etc., are included. But isn’t there a fault of repetition, given that when wool, which is included in the term bhisigabbha, is included, although hairs of animals and birds are inherently included, and the separate mention of them, results in that fault of repetition? No, there is no such fault, the purpose serves to exclude human hair. But, even so, is there still not a fault, as it is implied by the words “other than human hair and wool” that even the bibbohana (cushion) to be placed on top of the bhisigabbha is this very bhisigabbha? True, but even so, there is no fault; because it is optional whether to use a word of an implied sense. It should be connected by converting the sentence to mean that ‘the tūla (cotton filling) are allowable in the masūraka’. Masūrakaṃ is said to be a cushion, a leather article.

194. Uṇṇāyaṃ manussalomañca paṇṇe suddhaṃ tamālakañca pupphañca appaṭivekkhitaṃ āsanañceva na labbhanti sambandho. Manussalomanti iminā na kevalaṃ idha eḷakalomameva uṇṇā, atha kho kappiyākappiyamaṃsajātīnaṃ pakkhicatuppadānaṃ lomampīti dasseti. Pupphanti piyaṅgubakulapupphādi. Tamālakasaddeneva upacārato pattaṃ gahetvā “tamālaka”nti vuttaṃ. Appaṭivekkhitanti anupaparikkhitaṃ. Kīdisaṃ pana paṭivekkhitabbaṃ, kīdisaṃ na paṭivekkhitabbanti? Yaṃ vinicchayato viññātaṃ, taṃ na paṭivekkhitabbaṃ, itaraṃ hatthena parāmasantena paṭivekkhitabbaṃ.

194. In wool, human hair, leaves, pure tamālaka, flowers, and an unexamined seat are not permissible—this is the connection. Manussaloma indicates that not only goat hair is meant here as wool, but also the hair of various permissible and impermissible types of winged and quadruped animals. Puppha refers to flowers like piyaṅgu and bakula. By the word tamālaka alone, through figurative usage, leaves are included, hence it is called “tamālaka”. Appaṭivekkhita means unexamined. But what should be examined, and what should not? That which is known through discernment need not be examined; the rest should be examined by touching it with the hand.

194. It should be connected that one does not obtain a seat with wool, human hair, leaves, pure tamālaka leaves, and unexamined flowers. By the word manussaloma (human hair), it shows that not only is sheep’s wool considered wool here, but also the hair of birds and four-legged animals whose meat is allowable or unallowable. Puppha (flower) means flowers of the piyaṅgu and bakula, etc. Taking leaf through the context indicated by the word Tamālaka, it is said “Tamālaka”. Appaṭivekkhita means uninspected. But what should be examined, and what should not be examined? What is known from determination need not be examined; the other should be examined by touching it with the hand.

26. Samānāsanikaniddesavaṇṇanā

26. Commentary on the Exposition of Sitting Together

26. Explanation of the Section on Sitting on the Same Seat

195. Tivassantaramekamāsanaṃ bhikkhūnaṃ anuññātanti sambandho. Tattha ekasmiṃ āsane mañcādike dvinnaṃ āsanaṃ nisīdanaṃ ekamāsanaṃ. Ma-kāro sandhijo. Kīdisanti āha “tivassantara”nti. Tiṇṇaṃ vassānamantarametassāti tivassantaro, dvīhi vassehi mahantataro vā daharataro vā bhikkhu, so assa atthīti tivassantaraṃ, tivassantaravantanti attho. Yo pana ekena vassena mahantataro vā daharataro vā ekavassoyeva vā, tabbantatāya vattabbameva natthi. Atha vā tivassantaranti karaṇatthe upayogavacanaṃ, tivassantarena saddhinti attho. Tameva samattheti “sattavasse”ccādinā.

195. “Monks are allowed to share a single seat for three years”—this is the connection. Therein, two monks sitting on one seat, such as a bench, is ekamāsana. The syllable ma is a conjunctive. What kind? It says “tivassantara”: “having an interval of three years,” meaning a monk either older or younger by two years, or one who has that quality, i.e., tivassantara, meaning “possessing a three-year difference.” But for one who is older or younger by just one year, or exactly one year, there is nothing to be said due to that quality. Alternatively, tivassantara is an instrumental case implying purpose, meaning “together with one of three years’ difference.” This is confirmed by phrases like “sattavasse” and so on.

195. It should be connected that one seat within three years of seniority is allowed for bhikkhus. There, the sitting of two on one seat, such as a bench, etc., is ekamāsanaṃ (one seat). The letter ma is a connective. Of what kind is it? He says, “tivassantara” (within a difference of three years). Tivassantaro is he whose interval (antara) is of three years; a bhikkhu who is older or younger by two years, tivassantaraṃ means that he has that (difference), having a difference of three years. As for one who is older or younger by one year, or is of the same year, there is no need to speak of that (being allowable) as he is within that (three-year) limit. Or, tivassantara is the instrumental case, meaning ‘with a difference of three years’. He supports that with “sattavasse” (seven years), etc.

196. Muni anuññāsīti sambandho. Sabbehevāti samānāsanikaasamānāsanikehi sabbeheva saddhiṃ.

196. The sage allowed it—this is the connection. Sabbeheva means “together with all,” whether they share seats or not.

196. It should be connected that the Sage permitted. Sabbehevā means with all those who share the same seat or do not share the same seat.

197. Dīghāsanaṃ dasseti “anta”ntiādinā. Yaṃ tiṇṇaṃ nisīdituṃ pahoti, taṃ antaṃ dīghāsananti sambandho. Antanti pacchimaṃ. Adīghāsane pana samānāsanikā nisīdituṃ labbhantīti dassento “mañcake”tiādimāha. Sabbattha ayathākaraṇato dukkaṭanti.

197. A long seat is indicated by “anta” and so forth. That which can seat three is the end, a long seat—this is the connection. Anta means the last. But on a non-long seat, those sharing seats are allowed to sit, as shown by “mañcake” and so forth. In all cases, acting improperly results in a dukkaṭa offense.

197. He shows a long seat with “anta”, etc. That which is sufficient for three to sit on is the last (anta), a long seat, is the connection. Anta means the last. But, stating that samānāsanika (those who can share the same seat) are allowed to sit on a non-long seat, he says, “mañcake” (on a small bench), etc. In all cases, a dukkaṭa (offense of wrong-doing) results from doing otherwise.

27. Asaṃvāsaniddesavaṇṇanā

27. Commentary on the Exposition of Non-Communion

27. Explanation of the Section on Non-Association

198. Ukkhittoti kammanānāsaṃvāsakasaṅkhāto āpattiyā adassane, appaṭikamme, pāpikāya diṭṭhiyā appaṭinissagge ukkhittako. Anupasampannoti sikkhamānasāmaṇerasāmaṇerisikkhāpaccakkhātasaṅkhāto anupasampanno. Chinnamūlakoti antimavatthuajjhāpanno. Ukkhittakesu “dhammavādino ete”ti uppannāya laddhiyā nānābhūto saṃvāso etassāti nānāsaṃvāso, ukkhittānuvattakasaṅkhāto laddhinānāsaṃvāsako. Sīmato niggatā nissīmā, sīmantarikā bahisīmā ca, tattha hatthapāse cepi ṭhito, sīmānānāsaṃvāsako nissīmaṭṭhito. Vehāyase ākāse ṭhito vehāyasaṇṭhito bindāgamena. Tattha “nānāsaṃvāso cā”tiādinā samāhāradvandepi kvaci napuṃsakaliṅgaṃ byabhicaratīti napuṃsakattābhāvo yathā “maggāmaggo”ti. Ekakammaṃ ekuddeso samasikkhatāti ayaṃ tividhopi saṃvāso nāma. So yesaṃ natthi, te asaṃvāsā. Ete hatthapāsato bahikaraṇavasena vajjetabbā. Etesu hi tividhe ukkhittake sati uposathādikaṃ kammaṃ karontassa pācittiyaṃ, itaresu dukkaṭanti.

198. Ukkhitto means one suspended due to an offense classified as non-communion by disciplinary action, non-seeing, non-amending, or non-relinquishing of evil views. Anupasampanno refers to one not fully ordained, such as a training nun, novice monk, novice nun, or one who has renounced training. Chinnamūlako means one who has committed the final offense. Among the suspended, “these are speakers of Dhamma” refers to a differing communion based on an arisen view, hence nānāsaṃvāso, meaning one following the suspended, classified as having a differing communion due to views. Those outside the boundary, having left the sīmā, are in the boundary-interval or beyond the boundary; even if standing within a hand’s reach there, they are nissīmaṭṭhito, meaning standing outside the boundary, in non-communion with the sīmā. One standing in the sky is vehāyaṇṭhito, derived by contraction. Therein, though “nānāsaṃvāso and so on” is a collective compound, sometimes neuter gender deviates, as in “maggāmaggo,” so there is no neuter quality. Sharing one action, one recitation, and training together—these three constitute communion. Those without these are asaṃvāsā. These should be avoided by keeping beyond a hand’s reach. For when these three types of suspended ones are present, performing actions like the uposatha incurs a pācittiya offense; in other cases, it is a dukkaṭa.

198. Suspended (Ukkhitto) means one who is suspended due to not seeing an offense, not redressing it, or not relinquishing a wrong view, which constitute grounds for communal censure and non-communion. Not fully ordained (Anupasampanno) means one who belongs to the categories of a female novice on probation (sikkhamāna), a male novice (sāmaṇera), a female novice (sāmaṇerī), and one who abandoned his precepts (sikkhāpaccakkhāta). One with a cut root (Chinnamūlako) is the one who has fallen in a case which involves defeat (antimavatthu). Dissociated (nānāsaṃvāso) means that his communion is rendered different because of the wrong view that ‘these are followers of the Dhamma’ which arises for those suspended; he belongs to the category of those following the suspended ones, leading to communal dissociation due to difference in views. Those who have gone out of the boundary are those outside the boundary, (nissīmā), those situated between two boundaries and outside boundary, if he is standing within an arm’s reach, he is one who stands outside the boundary(nissīmaṭṭhito), causing communal dissociation by boundary difference. One standing in the sky (vehāyasaṇṭhito) stands in the sky due to the bindāgama (insertion of a nasal sound). There, even in a collective compound (samāhāradvanda) like “nānāsaṃvāso cā” etc., the non-use of the neuter gender occurs because sometimes it does deviate from the neuter, for example ‘maggāmaggo’. Communion (saṃvāso) is of three types: one act, one recitation, identical training. Those who do not have that, are dissociated (asaṃvāsā). These should be avoided on account of being outside of the arm’s reach. Indeed, for one performing an act of uposatha etc. in the presence of these three types of suspended ones, there is an offense requiring confession (pācittiyaṃ), and with the others, a wrongdoing (dukkaṭanti).

28. Kammaniddesavaṇṇanā

28. Commentary on the Exposition of Disciplinary Actions

28. Exposition of the Definition of Acts

199. Vaggena adhammakammañca samaggena adhammakammañca vaggena dhammakammañca samaggena dhammakammañcāti cattāri kammāni hontīti seso. Tattha vaggena adhammakammanti vaggena saṅghena karaṇīyaṃ adhammakammaṃ. Esa nayo sabbattha. Vaggoti ca samūho vuccati, so ca catuvaggādikaraṇīyādīsu yāvatikānaṃ kammappattānaṃ asammukhībhāvena, chandārahānaṃ chandānāharaṇena, sammukhībhūtānañca paṭikkosanena, tesu ekenāpi vā idha adhippeto. Adhammakammanti ettha pana dhammo nāma “uttidutiye ce, bhikkhave, kamme ekāya uttiyā kammaṃ karoti, na ca kammavācaṃ anussāveti, adhammakamma”ntiādinā (mahāva. 387) ekāyeva ñattiyā , tathā dvīhi ñattīhi ekāyeva vā kammavācāya, tathā dvīhi kammavācāhīti āgatāya ca tathā hāpanaaññathākaraṇabhāvena ñattikammaṃ ṭhapetvā ñatticatutthe ca kamme āgatāya ca akammārahassa tajjanīyapabbājanīyapaṭisāraṇīyaniyassatividhaukkhepanīyānaṃ sattannaṃ kammānaṃ karaṇavasena, kammārahassa ca virādhetvā karaṇavasena āgatāya ca pāḷiyā viparītā ca pāḷi, upasampadādikammavasena āgatā ca pāḷi, sammukhāvinayasativinayaamūḷhavinayapaṭiññākaraṇayebhuyyasikātassapāpi- yasikātiṇavatthārakasaṅkhātānaṃ sattannaṃ kammānaṃ yathālābhakaraṇavasena āgatā ca pāḷi, tena karaṇīyaṃ apalokanañattiñattidutiyañatticatutthasaṅkhātaṃ catubbidhaṃ kammaṃ dhammakammaṃ, tappaṭipakkhaṃ adhammakammaṃ. Tabbipariyāyena samaggo dhammakammañca veditabbaṃ. Dhammo yathāvuttā pāḷi assa atthi, dhammena kataṃ vāti dhammikaṃ. Tabbiparītaṃ adhammikaṃ. Catutthaṃyevāti tesu catūsu kammesu catunnaṃ pūraṇaṃ samaggena dhammikaṃ. Sesakammānaṃ bhāvena bhikkhunā dukkaṭassa bhavanaṃ lakkhīyatīti sesakammesūti bhāvalakkhaṇe sattamī. Dukkaṭanti kuppānaṃ adhammakammavaggakammānaṃ katattā dukkaṭaṃ.

199. Disciplinary actions performed by a divided group unjustly, by a united group unjustly, by a divided group justly, and by a united group justly—there are these four disciplinary actions, with the rest implied. Therein, vaggena adhammakamma means an unjust disciplinary action performed by a divided saṅgha. The same applies throughout. Vaggo means a group, referring here to the absence of the required quorum for actions like those needing four or more, due to the non-presence of the required number, failure to bring the consent of those entitled to it, or the protest of those present—even one suffices here. Adhammakamma—here dhamma refers to statements like “If, monks, in the second or third motion, one performs the action with a single motion and does not proclaim the disciplinary recitation, it is an unjust action” (mahāva. 387), meaning an action with just one motion, or two motions with one recitation, or two recitations, or abandoning or altering differently what is prescribed in the text, except for the motion-only action or the fourth-motion action; or performing one of the seven actions—tajjanīya, pabbājanīya, paṭisāraṇīya, niyassati, vidha, ukkhepanīya—for one not deserving, or failing to perform it for one deserving as per the text; or the text regarding ordination and similar actions; or the text regarding the seven actions—sammukhāvinaya, sativinaya, amūḷhavinaya, paṭiññākaraṇa, yebhuyyasikā, tassapāpiyasikā, tiṇavatthāraka—performed as applicable; the four types of disciplinary action—apalokana, ñatti, ñattidutiya, ñatticatuttha—are dhammakamma, and their opposite is adhammakamma. By inversion, a united just action is to be understood similarly. That which has the prescribed text as stated is dhammika, performed according to Dhamma; its opposite is adhammika. “Only the fourth” means among these four actions, the complete one is the united just action. Due to the nature of the remaining actions, a monk incurs a dukkaṭa offense—sesakammesu uses the locative to indicate condition. Dukkaṭa refers to the dukkaṭa offense arising from performing unstable, unjust, or divided actions.

199. The rest is, these four acts are: an incomplete, unlawful act; a complete, unlawful act; an incomplete, lawful act; and a complete, lawful act. Among them, an incomplete unlawful act (vaggena adhammakammaṃ) is an unlawful act that should be performed by an incomplete Saṅgha. This method applies to all. Incomplete (Vaggo) is said to be an assembly; it is intended here to denote one of those situations starting from “to be done by four” etc., where the quorum is not present, or when those fit to give consent do not give it, or when those present oppose it, or even when one of them (opposes it). Regarding unlawful act (Adhammakammaṃ) here, Dhamma (dhammo) means what has come down in, e.g., “If, monks, they perform an act with a single motion in the case of the first and second motions, and do not announce the formal resolution, that is an unlawful act” (mahāva. 387) thus with a single formal motion; likewise, with two formal motions, or with a single formal resolution, and with two formal resolutions; and, except for the act requiring only a formal motion and apart from the act requiring four motions and having arrived as described through the deficiency and alteration of that (formal act/resolution); and the seven types of acts: act of censure (tajjanīya), act of banishment (pabbājanīya), act of reconciliation (paṭisāraṇīya), act of guidance (niyassa), and three kinds of suspension (ukkhepanīya), of an individual unfit for a formal act, being performed; and contrary to the text that has come down through the making of an act by an individual unfit for a formal act, and those texts concerning the procedure of full ordination and other similar acts; and the seven formal acts of rehabilitation through formal-presence-settlement(sammukhāvinaya), settlement in the presence of those with mindfulness(sativinaya), settlement for one declared innocent (amūḷhavinaya), settlement on admission (paṭiññākaraṇ), settlement by majority decision (yebhuyyasikā), settlement for his own evil (tassapāpiyasikā), settlement by covering over with grass (tiṇavatthāraka); the fourfold act consisting of simple statement (apalokana), formal motion (ñatti), formal motion and one formal act of resolution (ñattidutiya), and one formal motion and three formal acts of resolution (ñatticatuttha) should be done according to that; this is called a lawful act (dhammakammaṃ); what is opposed to it is an unlawful act (adhammakammaṃ). By reversing that, it should be understood a complete lawful act. Lawful (dhammikaṃ) means that the aforementioned text exists for it, or it is done according to the Dhamma. The opposite of that is unlawful (adhammikaṃ). Only the fourth (Catutthaṃyeva) means the one that completes the four acts out of those four acts is the complete lawful act. The occurrence of a wrongdoing (dukkaṭa) for a monk due to the existence of the remaining acts is indicated by the locative of attending circumstance, in the remaining acts (sesakammesū). Wrongdoing (Dukkaṭa) means a wrongdoing on account of performing an invalid, unlawful act and an incomplete act.

200. Idāni yadidaṃ samaggena dhammikaṃ nāma, taṃ yehi saṅghehi kātabbaṃ, tesaṃ pabhedaṃ dassetuṃ “catuvaggo”tiādimāha. Catvādīnaṃ saṅkhyeyavuttittā catunnaṃ vaggotiādinā viggaho. Dasavīsativaggikoti dasannaṃ vīsatiyā ca vaggabhedavasena dasavīsatīnaṃ vaggoti viggaho, ṇiko sakatthe. Vīsatiyā vaggo, atirekena sahito vīsativaggoti viggaho.

200. Now, to show the divisions of the saṅgha that should perform this so-called united just action, it begins with “catuvaggo” and so forth. Due to the numerical indication of four and so on, it is analyzed as “a group of four” and so forth. Dasavīsativaggiko means a group of ten or twenty, analyzed as a group of ten and twenty by division, with ṇiko indicating possession. A group of twenty, or one exceeding that with an additional member, is analyzed as vīsativaggo.

200. Now, this which is called complete lawful act—to show the distinctions of the Saṅghas by which it should be performed, he says “fourfold assembly” (catuvaggo) etc. Since ‘catu’ etc. denote numerals, the compound dissolution is like: an assembly of four, and so on. An assembly of ten and twenty (Dasavīsativaggiko) means an assembly of ten and of twenty—by reason of division of assembly into ten and twenty, it’s analyzed as ten assemblies and twenty assemblies; the suffix ‘ṇika’ is used in the sense of self. An assembly of twenty, an assembly of twenty along with an excess—is the compound dissolution.

201-2. Pañcannaṃ kammānaṃ niyameti “catū”tiādinā. Abbhānaṃ upasampadaṃ pavāraṇaṃ ṭhapetvā catuvaggo cātiādinā yojetvā sabbakammesu kammappattoti dīpitoti yojetabbaṃ. Tattha tattha ca-saddo catuvaggādayo kammapattikiriyāyaṃ samuccinoti. Idha pana sabba-saddo abbhānādīnaṃ kesañci ṭhapitattā padesasabbe gayhati. Kammapattoti kammassa patto yutto anurūpo. Itaroti vīsativaggo atirekavīsativaggo. Sabbakammesūti ettha pana sabba-saddo sabbasabbe. Nanu ca vīsativaggassa kammappattabhāvesati atirekavīsativaggassa pagevāti viññāyati. Tathā sati so kasmā vuttoti? Saccaṃ, tathāpi so catuvaggādinā saṅghena kattabbakammaṃ ūnakatarena na vaṭṭati, atirekena pana vaṭṭatīti ñāpanatthaṃ vutto.

201-2. It specifies the five disciplinary actions with “catū” and so forth. Except for rehabilitation, ordination, and invitation, a group of four and so forth should be connected, indicating that all actions require a quorum—this is the interpretation. Therein, the word ca gathers the groups of four and so on as applicable to the action’s performance. Here, sabba refers to only some, since rehabilitation and so forth are excluded. Kammapatto means suitable or appropriate for the action. Itaro means a group of twenty or a group exceeding twenty. In sabbakammesu, sabba means absolutely all. But if a group of twenty is suitable for an action, isn’t it obvious that a group exceeding twenty is even more so? True, yet it is stated to clarify that an action to be performed by a group of four or more is not permissible with fewer, but permissible with more.

201-2. He determines the five types of acts with “four” and so on. Excluding re-admission, full ordination, and invitation, having set the fourfold and so forth, in all acts being fit for the act should be illuminated to be connected. Here and there, the word “and” combines the fourfold assembly and others in the action of being fit for the act. Here, however, the word “all” takes a portion of the all, because some of the acts like re-admission, etc. are set aside. Being fit for act(kammapatto) means having met the requirement of the act, suitable, appropriate. The other means a twentyfold assembly or more than a twentyfold assembly. Here, however, the word “all” in “all acts” means all without exception. Now, because the fact of a twentyfold assembly is fit for the act, It is known that a more than twentyfold is especially so. If so, why was it said? True, though even so, it was said for the purpose of indicating the fact that an act to be done by the Saṅgha with a fourfold assembly, etc. should not be done by a group that is less, but rather by a group that is more.

203. Idāni catuvaggādikena chandāharaṇena pūretabboti dasseti “catū”tiādinā. Pārājikādibhāvamanāpannattā pakatiyā sabhāveneva ṭhito attā yesaṃ, pakato vā tatoyeva kammesu avigato attā yesaṃ teti pakatattakā, pārājikaukkhittakaladdhinānāsaṃvāsakehi aññe. Pareti ekasīmaṭṭhā tādisāyeva aññe. Sesepīti avasese pañcavaggādikaraṇīyepi.

203. Now it shows that a group of four or more must be completed by bringing consent, with “catū” and so forth. Those who, not having fallen into pārājika or similar states, stand naturally in their normal state, or whose self remains untainted in actions due to that state, are pakatattakā—distinct from those in pārājika, suspended, or differing-communion states due to views. Pare means others of the same kind within the same boundary. Sesepi means in the remaining actions requiring five or more.

203. Now he shows that it should be completed with the giving of consent by a fourfold assembly, etc. with “four” and so on. Those whose selves remain by their own nature not having fallen into a state of pārājikā etc., or those whose selves remain intact just because of that, not perverted in acts, are ones of intact self (pakatattakā), other than those who committed pārājikā, those suspended, those who adopted heretical views, and those who live in different communion. Others are such others who are standing within one boundary. Even in remaining means even in the remaining acts to be done by a fivefold assembly and so on.

204. Idāni vatthuñattianussāvanasīmādivipattito, kammavipattīsu parisato ca paṭikkosato ca kammassa kuppākuppabhāvaṃ tattha ca āpattiādiṃ dassetuṃ “catū”tiādi māha. Catuvaggādikattabbaṃ asaṃvāsagaṇapūraṃ vā kammārahagaṇapūraṃ vā kammañca garukaṭṭhagaṇapūraṃ vā parivāsādikammañcāti yojanā. Ettha ca kammāraho garukaṭṭhato añño, nikkhittavatto pana garukaṭṭho gaṇapūrako hotiyeva. Katanti catuvaggādinā kataṃ.

204. Now, to show the stability or instability of an action due to failure in object, motion, proclamation, boundary, etc., or due to the assembly’s protest, and the resulting offenses, it begins with “catū” and so forth. An action to be performed by a group of four or more, whether completing a non-communion group, a group deserving the action, a group for a serious matter, or an action like probation—this is the connection. Here, one deserving the action is distinct from a serious offender, but one who has completed their duty can still complete the group. Kata means performed by a group of four or more.

204. Now, to show the state of the validity and invalidity of the act from the failures of the object, proposition, formal announcement, boundary and so on, and the opposition from the assembly, and in that case, the offenses, etc., he said “four” and so on. An act to be done by a fourfold assembly, etc., or an act completing the number with those not in communion or an act completing the number with those fit for the act, or an act completing the number with those in serious condition, or an act of probation, etc. should be connected. Here, one who is fit for an act is different from one who is in a serious condition, but one who has had their bowl overturned is indeed in a serious condition, and a member of the quorum. Done means done by a fourfold assembly, etc.

205. Vāreyyāti antarāye asati antamaso ekopi vāreyyāti attho. Antarāyeti pāpehi kariyamāne jīvitabrahmacariyantarāye sati. Anantarāyikā ce na vārenti, dukkaṭaṃ. Diṭṭhāvinti attano attano diṭṭhiṃ laddhiṃ “adhammakammaṃ idaṃ, na metaṃ khamatī”ti aññamaññaṃ āvi kareyyunti seso. Ekodhiṭṭhānanti eko bhikkhu “na metaṃ khamatī”ti adhiṭṭhānaṃ kareyyāti seso. Tatodhikāti tīhi adhikā. Te pana saṅghattā pahonti attano kammaṃ nittharituṃ.

205. Vāreyyā means at least one should obstruct if there is no hindrance, even minimally. Antarāye means if there is a hindrance to life or the holy life due to evil actions being performed. If those without hindrance do not obstruct, it is a dukkaṭa. Diṭṭhāvi means they should openly express their own view or conviction to one another: “This is an unjust action; I do not approve”—the rest is implied. Ekodhiṭṭhāna means one monk should resolve, “I do not approve”—the rest is implied. Tatodhikā means three or more; they, as a saṅgha, are capable of completing their action.

205. Should prevent means even one, at the very least, should prevent in the absence of danger, this is the meaning. In danger means when there is danger to life or to the holy life caused by evils. If the ones who are not causing dangers do not prevent, there is a dukkaṭa offense. Make their views known means the remainder makes it known to one another, “This is a non-Dhamma act, it is not acceptable to me,” expressing their own views and convictions. One’s own declaration means the remainder declares that one bhikkhu “It is not acceptable to me.” More than that means more than three. But those, being the Saṅgha, are capable of carrying out their own act.

206. Khittacitto nāma ummattako. Dukhaṭṭitoti vedanaṭṭo. Na rūhatīti gayhattaṃ na rohatīti attho.

206. Khittacitto means a mad person. Dukhaṭṭito means one afflicted by pain. Na rūhati means it does not take root, i.e., it is not accepted.

206. One with a scattered mind is a madman. One afflicted with pain means afflicted by painful feeling. Does not grow means holding does not grow, this is the meaning.

207. Antamaso anantarassāpi ārocentassa pakata…pe… bhikkhunoti sambandho. Ekasīmāyaṃ tiṭṭhatīti ekasīmaṭṭho. Samo saṃvāso assāti samasaṃvāso. Ekasīmaṭṭho ca so samasaṃvāso ca, pakatatto ca so ekasīmaṭṭhasamasaṃvāso ca, so cāyaṃ bhikkhu cāti sabbattha kammadhārayo, tassa. Ettha pana avipannasīlo pakatattoti adhippeto. Ārocentassāti attano laddhiṃ pakāsentassa. Rūhatīti paṭikkhepo ruhati.

207. Even one reporting to another normal monk—this is the connection. One standing within the same boundary is ekasīmaṭṭho. One with equal communion is samasaṃvāso. One who is both within the same boundary and in equal communion, and normal, and both within the same boundary and in equal communion, and that monk—this is a compound throughout, referring to him. Here, pakatatto means one of untainted character. Ārocentassa means one declaring their view. Rūhati means the objection takes root.

207. For even the least, the one who informs … the remainder…of the bhikkhu of intact… the connection should be made. One who abides within one boundary is one who abides within one boundary. Having the same communion as him is one with the same communion. He is one who abides within one boundary and one with the same communion, and he is one of intact self and one who abides within one boundary with the same communion, and this bhikkhu, in all cases is a compound of the type called kammadhāraya, of him. Here, however, one of intact self is intended as one whose moral conduct is not deficient. Of the one who informs means of the one expressing their own conviction. Grows means the objection grows.

208. Dhammikaṃ kammanti dhammena kattabbaṃ apalokanādikammaṃ. Paṭikkoseyyāti nivāreyya. Tirokkhā kāyasāmaggiṃ vā chandaṃ vāti vā-saddaṃ netvā attho netabbo. Tirokkhāti parammukhā. So sammukhā-saddo viya nipāto, atha vā akkhā indriyavisayato tiro bahīti atthoti.

208. Dhammikaṃ kamma means a just action to be performed according to Dhamma, such as consultation. Paṭikkoseyyā means to prevent. The meaning should be extended with the word vā: “physically or by consent.” Tirokkhā means in absence; it is a particle like “face-to-face,” or alternatively, “beyond the senses’ scope.”

208. A lawful act is an act to be done according to the Dhamma, such as asking for the consent, etc. Should object means should prevent. Taking the conjunction ‘or’ meaning physical harmony or consent across, the meaning should be understood. Across means facing away. That is like the word sammukhā (in front of) and is indeclinable, or the meaning is away, outside of the sense fields, this is the meaning.

29. Micchājīvavivajjanāniddesavaṇṇanā

29. Commentary on the Exposition of Avoiding Wrong Livelihood

29. Explanation of the Exposition of Avoiding Wrong Livelihood

209. Āgamma jīvanti etenāti ājīvo, ko so? Paccayapariyesanavāyāmo. Micchāya ājīvo, tassa vivajjanā micchājīvavivajjanā. Sā panāyaṃ atthato “idha bhikkhu pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno”ti (vibha. 508) evaṃ pātimokkhasaṃvarasampattiyā paṭipattidassanavasena āgato ācāro ceva yathākkamena pārājikasaṅghādisesathullaccayapācittiyapāṭidesanīyadubbhāsitadukkaṭānaṃ kāraṇabhūtassa ājīvahetupaññattānaṃ abhūtārocanasañcarittaaññāpadesabhūtārocanapaṇītabhojanaviññatti bhikkhunibhojanaviññattisūpodanaviññattisikkhāpadānaṃ vītikkamassa ca kuhanalapananemittikatā nippesikatā lābhena lābhaṃ nijigīsanatāti evamādīnañca pāpadhammānaṃ vasena pavattaṃ micchājīvaviratisaṅkhātaṃ ājīvapārisuddhisīlañca. Tassā pana kassaci idha dassanaṃ yathā dassetumāraddhaṃ pātimokkhasaṃvarasaṅkhātāya adhisīlasikkhāya, caturārakkhavipassanāvasena āgatānaṃ adhicittaadhipaññāsaṅkhātānaṃ dvinnaṃ sikkhānañca upakārakadhammaparidīpanatthanti daṭṭhabbaṃ, evamīdisaṃ viññeyyaṃ, taṃ dasseti “dāru”ntiādinā. Tattha “dāru”ntiādīni “dade”ti etassa pattikammaṃ. Cuṇṇaṃ sirīsacuṇṇādinahāniyacuṇṇaṃ. Nhānamukhodakanti nhānañca mukhañca, tassa udakanti samāso. Ādi-saddena paṇṇādiṃ saṅgaṇhāti. Kulasaṅgahāti kulasaṅgahakaraṇena.

209. One lives by means of it, hence ājīvo—what is it? The effort to seek requisites. Wrong livelihood, and its avoidance, is micchājīvavivajjanā. This, in meaning, is the conduct and purity of livelihood through abstaining from wrong livelihood as stated in “Here a monk dwells restrained by the restraint of the Pātimokkha, endowed with conduct and resort” (vibha. 508), shown through fulfillment of Pātimokkha restraint, and through the causes of livelihood-related rules—such as false declaration, mediation, false declaration for another’s sake, requesting fine food, requesting food from nuns, requesting soup or rice—and transgressions of these rules, as well as evil states like deception, flattery, hinting, belittling, and pursuing gain with gain. Its exposition here, for some, is undertaken to illustrate the training in higher virtue called Pātimokkha restraint, and to elucidate the supportive qualities of the two trainings in higher mind and higher wisdom as per the four protections and insight—this should be understood as such and is shown by “dāru” and so forth. Therein, “dāru” and so on are objects of “he gives,” meaning wooden items. Cuṇṇa means powders like sirīsa for bathing. Nhānamukhodaka is a compound: water for bathing and the face. Ādi includes leaves and such. Kulasaṅgahā means supporting families.

209. That by which they live is ājīva, what is that? The effort in searching for requisites. Wrong livelihood, the avoidance of that is micchājīvavivajjanā. But in its meaning it is both the conduct (ācāra) that comes by way of presenting the practice with the accomplishment of restraint of the Pātimokkha, as stated: “Here, a bhikkhu lives restrained by the Pātimokkha restraint, endowed with (good) conduct and resort” (Vibha. 508); and, successively, the ājīvapārisuddhisīla which is known as the abstaining from wrong livelihood, which occurs by way of evil things such as not truthfully reporting, conveying messages, schemes, truthful reports, begging for superior food, begging food for nuns, begging for soup and staple food, these transgressions of precepts, which cause any of the offences of pārājika, saṅghādisesa, thullaccaya, pācittiya, pāṭidesanīya, dubbhāsita, and dukkaṭa; and also by scheming, flattering, hinting, belittling, and pursuing gain with gain, and which, in this connection, is intended to highlight the supportive factors for the higher training in virtue (adhisīlasikkhā), known as the restraint of the Pātimokkha, and for the two trainings, known as higher mind (adhicitta) and higher wisdom (adhipaññā), that have come by way of the four protective contemplations. This kind of understanding should be known and is illustrated by the words “dāru” etc. Therein, “dāru”, etc. are the objectives of the action “dade”. Cuṇṇaṃ is bath powder like sandalwood powder. Nhānamukhodakanti means water for bathing and for the face and the word’s compound is: bathing and face, water for that. By the word ādi, leaves, etc., are included. Kulasaṅgahāti is by showing family solidarity.

210. Paribhaṭati paresaṃ dārake pariharatīti paribhaṭo, paribhaṭassa kammaṃ pāribhaṭako, sakatthe tameva pāribhaṭakatā. Alaṅkaraṇādinā kuladārakapariharaṇassetaṃ nāmaṃ. Muggassa sūpo muggasūpo, soyeva muggasuppo. Yathā muggasūpe paccamāne kocideva muggo na paccati, avasesā paccanti, evaṃ yassa puggalassa vacane kiñcideva saccaṃ hoti, sesaṃ alikaṃ, ayaṃ puggalo muggasūpasadisatāya upacārena “muggasuppo”ti vuccati, tassa bhāvo muggasuppatā . Saccālikena jīvitakappanassetaṃ adhivacanaṃ. Gharavatthuādisambandhinī vijjā vatthuvijjā. Pāribhaṭakatā cātiādinā dvando napuṃsakattābhāve pāri…pe… vijjā, tāya. Rasso pana gāthābandhavasena, tathā dīgho. Pahiṇānaṃ tasmiṃ tasmiṃ kamme tesaṃ tesaṃ niyuñjanaṃ paheṇaṃ. Ādarena dūtena kāretabbaṃ yaṃ kiñci kammaṃ dūtakammaṃ. Pisanaṃ pesanaṃ, jaṅghāya pādena pesanaṃ jaṅghapesanaṃ, tamassa atthīti jaṅghapesaniyaṃ. Tesaṃ tesaṃ gihīnaṃ gāmantaradesantarādīsu sāsanapaṭisāsanaharaṇassetamadhivacanaṃ.

210. One who tends to others’ children is paribhaṭo; the action of tending is pāribhaṭako; its state is pāribhaṭakatā, a term for adorning and tending to family children. The soup of mung beans is muggasūpo, or simply muggasuppo. Just as in cooking mung bean soup, some beans remain uncooked while the rest cook, so a person whose speech contains some truth and mostly falsehood is metaphorically called muggasuppo due to this similarity; its state is muggasuppatā, a designation for living by truth and falsehood. Knowledge related to house sites and such is vatthuvijjā. Pāribhaṭakatā and so on form a compound lacking neuter form—pāri…pe…vijjā—by that. The short or long form is due to verse structure. Assigning various people to various tasks is paheṇaṃ. A task to be done respectfully by a messenger is dūtakammaṃ. Sending or dispatching, sending by foot or leg, is jaṅghapesanaṃ; one who has that is jaṅghapesaniyaṃ, a term for carrying messages or counter-messages between householders across villages or regions.

210. Paribhaṭa is one who looks after others’ children, taking care of them; the action of a paribhaṭa is pāribhaṭaka; with the suffix denoting in the same sense, it is pāribhaṭakatā. This is a name for looking after the children of families by decorating, etc. Muggasūpa is soup of green gram, the same is muggasuppa. Just as when muggasūpa is being cooked, some green grams do not cook, while the rest cook, similarly, the person in whose speech there is only a little truth, and the rest is false, this person is called “muggasuppa” by metaphor, because of the resemblance to muggasūpa; his state is muggasuppatā. This is a designation for making a living by truth and falsehood. The knowledge related to house sites, etc., is vatthuvijjā. With pāribhaṭakatā etc. The dual, when not in the neuter, is, pāri…pe… vijjā, by that. The short vowel is due to the verse structure, and so is the long one. Sending messengers on various tasks is paheṇaṃ. Whatever work should be done respectfully through a messenger is dūtakammaṃ. Pisanaṃ means sending, sending by foot, with the leg, is jaṅghapesanaṃ; that which has this is jaṅghapesaniyaṃ. This is a designation for carrying messages and replies to and from various householders in different villages, countries, etc.

211. Lābhāsāya lañjadānaṃ anuppadānaṃ. Sambuddhappaṭikuṭṭhena buddhagarahitena aṅgavijjānakkhattavijjāsupinavijjābhūtavijjādinā aññena vā.

211. Giving bribes for the sake of gain is anuppadānaṃ. By means condemned by the Awakened One, such as palmistry, astrology, dream interpretation, or spirit knowledge, or aññena vā—by other means.

211. Giving bribes out of desire for gain is anuppadānaṃ. By sambuddhappaṭikuṭṭhena, something scorned by the perfectly enlightened Buddha. By astrology, knowledge of asterisms, knowledge of dreams, necromancy, or by any other.

212. Aññātakānaṃ appavāritānaṃ viññāpanaṃ viññatti, yācanavasena pavatto kāyavacīpayogo. Buddhappaṭikuṭṭhena micchājīvena paccayapariyesanā anesanā. Abhūtassa attani avijjamānassa uttarimanussadhammassa ullapanaṃ kathanaṃ abhūtullapanā. Kuhanādīhīti kuhanālapanādīhi. Tattha lābhasakkārasilokasannissitassa paccayappaṭisevanasāmantajappanairiyāpathasaṇṭhāpanavasena janavimhāpanā kuhanā. Vihāraṃ āgate manusse disvā “kimatthāya bhonto āgatā, kiṃ bhikkhū nimantetu”nti vā “mayi rājā pasanno, asuko ca asuko ca rājamahāmatto pasanno”ti vā ādinā nayena ālapanā lapanā. Khādanīyaṃ gahetvā gacchante disvā “kiṃ khādanīyaṃ labhitthā”tiādinā nayena nimittakaraṇādi nemittakatā. “Assaddho appasanno”tiādinā nayena garahaṇāni ca “etaṃ ettha kathethā”tiādinā nayena vācāya ukkhipanādi ca nippesikatā. Appena lābhena bahukaṃ vañcetvā gahetuṃ icchanaṃ lābhena lābhaṃ nijigīsanatā. Kuladūsādīti ettha ādi-saddena rūpiyappaṭiggahaṇarūpiyasaṃvohārā saṅgayhantīti.

212. Requesting from those unknown or uninvited is viññatti, a bodily or verbal effort through begging. Seeking requisites by wrong livelihood condemned by the Buddha is anesanā. Proclaiming or speaking of a superhuman quality not present in oneself is abhūtullapanā. Kuhanādīhi means by deception, flattery, and so forth. Therein, deceiving people through livelihood pursuits tied to gain, honor, or fame, by muttering near requisites or posing in postures, is kuhanā. Speaking to people arriving at the monastery, saying, “Why have you come, sirs? To invite monks?” or “The king trusts me, and so do such-and-such royal ministers,” and so on, is lapanā. Seeing someone take food and saying, “What food did you get?” and so forth, hinting or signaling, is nemittikatā. Criticizing with “He lacks faith, lacks trust,” or prompting speech with “Say this here,” and so forth, is nippesikatā. Desiring to gain much by deceiving with little is lābhena lābhaṃ nijigīsanatā. Kuladūsādi—here ādi includes accepting money or dealing in money.

212. Asking from unknown persons, who have not given permission, is viññatti, a physical or verbal action occurring by way of requesting. Searching for requisites through wrong livelihood, which is scorned by the Buddha, is anesanā. Uttering, speaking of non-existent, superhuman qualities in oneself is abhūtullapanā. Kuhanādīhīti is by scheming, flattering, etc. Therein, deceiving people by way of partaking requisites, using circumlocution, and by way of establishing posture that is dependent upon gain, honor, and fame, is kuhanā. Seeing people who have come to the monastery and saying, “For what purpose have you come, sirs? To invite the bhikkhus?” or “The king is pleased with me, and such and such a royal minister is pleased with me,” or similar words, this is lapanā. Seeing someone going with edibles and asking, “Did you get some edibles?”, etc., making hints, etc., this is nemittakatā. Reproaching with words like “Faithless, unpleased,” etc., and raising up with speech by saying, “Tell this there,” etc., this is nippesikatā. Desiring to obtain much by deceiving with a small gain is lābhena lābhaṃ nijigīsanatā. Kuladūsādīti, Here, ādi, includes acceptance of money and money transactions.

The commentary on the explanation of abstaining from wrong livelihood is finished.

30. Vattaniddesavaṇṇanā

30. Commentary on the Exposition of Duties

30. The Explanation of Duties

213. Saupāhano…pe… cīvaraṃ sīse karitvā vā āgantuko ārāmaṃ na paviseti sambandho. Sachattoti sīse katachattena sachatto. Oguṇṭhitoti sasīsaṃ pārupito. “Parikkhittassa vihārassa parikkhepo, aparikkhittassa parikkhepārahaṭṭhāna”nti vuttaṃ upacārasīmāsamīpaṃ patvā upāhanāomuñcanādisabbaṃ katvā ārāmo pavisitabboti ayamettha byatirekaladdho attho.

213. A guest monk does not enter the monastery with shoes on… or with robes on the head—this is the connection. Sachatto means with an umbrella held over the head. Oguṇṭhito means covered over the head. “The enclosure of an enclosed monastery, or the place worthy of an enclosure for an unenclosed one” refers to reaching near the subsidiary boundary, removing shoes and performing all such duties, then entering the monastery—this is the implied additional meaning here.

213. A newcomer should not enter the monastery with shoes on…etc… or with a covering on the head. Sachatto means with a parasol held over the head. Oguṇṭhito means covered including the head. Having reached the vicinity of the surrounding boundary of a surrounded monastery, or the place suitable for a surrounding boundary of an unsurrounded one, after doing all that should be done like taking off the shoes, the monastery should be entered – this is the meaning obtained here by way of negative implication.

214. Pānīyena pāde na dhoveyyāti sambandho. Paṭikkamanaṃ patvā ekamante pattacīvaraṃ nikkhipitvā patirūpe nisajja pucchitvā pānīyaṃ pātabbaṃ, paribhojanīyena yathāvuttaṃ pādā dhovitabbāti adhippāyo. Vuḍḍhatare āvāsikepi ca abhivādeyyāti iminā vassaṃ pucchitvā navakena āvāsikena abhivādāpetabbanti dīpeti. Puccheyya sayanāsananti “katamaṃ senāsanaṃ pāpuṇāti, ajjhāvutthaṃ anajjhāvutthaṃ vā”ti senāsanaṃ puccheyya. Idañca pucchāya lakkhaṇavacanaṃ. Tasmā āvāsikavatte vuttamajjhāvutthādikañca pucchitabbaṃ. Sace “anajjhāvuttha”nti vadanti, kavāṭaṃ ākoṭetvā muhuttaṃ āgametvā ghaṭikaṃ ugghāṭetvā kavāṭaṃ paṇāmetvā bahi ṭhitena ulloketvā pavisitvā sabbaṃ senāsanavattaṃ kātabbaṃ. Āgantukavattaṃ.

214. One should not wash feet with drinking water—this is the connection. Reaching a suitable place, setting aside bowl and robes to one side, sitting appropriately, asking, drinking water should be consumed, and feet washed with suitable water as stated—this is the intent. Vuḍḍhatare āvāsikepi ca abhivādeyyā indicates that a junior monk, after asking about seniority, should have the resident monk pay respects. Puccheyya sayanāsana means one should ask about the lodging: “Which lodging is available, occupied or unoccupied?” This is a statement characterizing inquiry. Thus, questions about occupancy and so forth as stated in the resident duties should also be asked. If they say “unoccupied,” one should knock on the door, wait a moment, lift the latch, open the door, stand outside and look in, then enter and perform all lodging duties. This is the guest duty.

214. It is connected with “he should not wash his feet with drinking water”. The meaning is that after one arrives at the place of return, putting down the bowl and robes in a suitable place, asking and sitting accordingly, drinking water should be drunk, and the feet should be washed with water for general use as has been stated. By stating he should also pay respects to elders and resident monks, it shows that he has the newcomer pay respects to the resident monk after being asked about the (number of) Rains. He should ask about lodging means he should ask, “Which lodging is available, occupied or unoccupied?” This is said as a characteristic of asking. Therefore, what is said in the duties of resident monks such as occupied, etc. should also be asked. If they say “unoccupied”, having knocked on the door, waiting for a moment, opening the lock, closing the door, standing outside and looking around, he should enter and all the duties for lodging should be done. Duties of the newcomer.

215-6. Gamiko pakkameyyāti sambandho. “Paṭisāmetvā”tiādīnimassa pubbakiriyāpadāni. Dārumattikabhaṇḍakanti ettha mañcapīṭhādidārubhaṇḍaṃ rajanabhājanādimattikābhaṇḍaṃ. Paṭisāmetvāti atthi ce anovassake saṇṭhapetvā. Thaketvānāti dvāravātapānehi pidhāya . Sādhukaṃ saṅgopetvānāti catūsu pāsāṇesu mañcaṃ paññapetvā mañce mañcassa, pīṭhe pīṭhassa āropanena senāsanassa uparūpari puñjakaraṇena sādhukaṃ saṅgopanaṃ katvā. Na cāti neva. Gamikavattaṃ.

215-6. A departing monk should leave—this is the connection. “Paṭisāmetvā” and so forth are prior action terms for this. Dārumattikabhaṇḍaka refers to wooden items like beds and stools, and clay items like dye pots. Paṭisāmetvā means if present, placing them in a rain-free spot. Thaketvāna means closing doors and windows. Sādhukaṃ saṅgopetvāna means properly securing by placing a bed on four stones, stacking bed on bed and stool on stool, making a pile above the lodging. Na ca means “not at all.” This is the departing duty.

215-6. It is related to ‘a departing monk should depart’. “Having put away” and so on are its preliminary verbal forms. Dārumattikabhaṇḍaka here means wooden items such as beds and chairs, and clay items such as containers for dyes, etc. Having put away means placing in a rainless place if there are any. Having closed means having shut with door and window leaves. Having stored well means having arranged the bed on four stones, placing bed upon bed, chair upon chair, thereby heaping them up one above the other in the dwelling, he has stored them well. Na cā means and not. Duties of a departing monk.

217-8. Āvāsikoti idaṃ “paññapeyyā”tiādīnaṃ kattupadaṃ. Navakammakaraṇādibhāranittharaṇatāya āvāso vihāro assa atthīti āvāsiko. Yassa pana kevalaṃ vihāre nivāsanamattaṃ atthi, so nevāsiko. Ubhopi te idha āvāsika-saddena saṅgahitā. Pādodappabhutinti ettha pabhuti-saddena pādapīṭhapādakathalikānaṃ gahaṇaṃ. Paccuggantvāna pattacīvaraṃ gaṇheyyāti yojanā. Paññape sayanāsananti “etaṃ tumhākaṃ senāsanaṃ pāpuṇātī”ti evaṃ sayanāsanaṃ paññapeyya, pakāseyyāti vuttaṃ hoti.

217-8. Āvāsiko is the subject of “should prepare” and so forth. Due to completing burdens like new construction, the monastery is his—thus āvāsiko. One who merely resides in the monastery is nevāsiko. Both are included here under the term āvāsika. Pādodappabhuti—here pabhuti includes footstools and footrests. Going to meet them, one should take their bowl and robes—this is the connection. Paññape sayanāsana means “This lodging is available for you,” thus one should prepare or indicate the lodging.

217-8. Āvāsiko here is the subject of “should show” etc. Because he is responsible to complete the work like construction, etc., the residence, the monastery, is his, so he is āvāsiko. But he who has only the mere residing in the monastery is nevāsiko. Both of them are included here by the word ‘āvāsika’. Pādodappabhuti here prabhuti word includes footstool and foot-rest. Having gone to meet, he should take the bowl and robe. This is the connection. Paññape sayanāsana means he should show, should reveal, the lodging, saying, “This lodging is assigned to you”.

219. Ajjhāvutthanti pubbe bhikkhūhi nivutthaṃ. Gocarāgocaraṃ vadeti “bhikkhācāragāmo dūro, āsanno”ti vā, “kālasseva piṇḍāya caritabbaṃ, divā vā”ti evaṃ gocarañca, “micchādiṭṭhikānaṃ vā gāmo, paricchinnabhikkho vā”tiādinā agocarañca vadeyyāti attho. Vaccapassāvaṭṭhānānītiādīnipi “vade”ti imasseva kammavacanāni. Sekhasammutinti yassa saddhassa kulassa saṅgho sekhasammutiṃ deti, taṃ kulañca.

219. Ajjhāvuttha means previously occupied by monks. Gocarāgocaraṃ vade means one should say about suitable alms resorts: “The alms village is far or near,” or “One should go for alms early or in the day,” and about unsuitable ones: “The village has wrong views or limited monks,” and so forth. Vaccapassāvaṭṭhānāni and so forth are objects of “should say.” Sekhasammuti means the family to which the saṅgha grants the status of a learner.

219. Ajjhāvuttha means previously dwelt in by monks. Gocarāgocaraṃ vade means he should say the suitable place for alms and the unsuitable place, like “The village for almsround is far or near”, or, “One should go for alms early in the morning, or during the day”. In this way he should mention about proper resort, and as “It is a village of those with wrong views, or with limited alms”, and so on about the unsuitable resort, respectively. Vaccapassāvaṭṭhānānī and so on are also objective words of this “vade”. Sekhasammuti means a faithful family to whom the Saṅgha gives the designation of ‘trainee’ (sekha), and that family.

220. Pavesanikkhame kālanti “kesuci ṭhānesu vāḷamigā vā amanussā vā honti, imaṃ kālaṃ pavisitabbaṃ nikkhamitabbañcā”ti evaṃ pavesanikkhame ca kālaṃ. Etaṃ pana āsanapaññapanādikaṃ sabbaṃ vattaṃ vuḍḍhatare āgate cīvarakammādiṃ vā nātigilānassa bhesajjaṃ vā ṭhapetvāpi kātabbaṃ. Mahāgilānassa pana bhesajjameva kātabbaṃ. Cetiyaṅgaṇavattaṃ karontenāpi tassa vattaṃ kātuṃ ārabhitabbaṃ. Paṇḍito hi āgantuko “karohi tāva bhesajjaṃ, cetiyaṅgaṇaṃ sammajjāhī”ti ca vadeyya. Apica bījanena bījitabbo, pādāpissa dhovitabbā, telena makkhitabbā. Piṭṭhi ce āgilāyati, sambādhetabbā. Navakassa pana āgantukassa “idamāsanaṃ, ettha nisīdā”tiādinā ācikkhitabbanti dassento “nisinnoyevā”tiādimāha. Nisinnoyevāti iminā “ṭhitoyevā”tiādiṃ upalakkheti. Samuddiseti ādarena vadeyya. Āvāsikavattaṃ.

220. “The time of entering and leaving” means the time of entering and leaving thus: “In some places there are ferocious beasts or non-human beings; this is the time one should enter and leave.” However, all these duties—such as arranging seats and so forth—may be performed even when an elder arrives, except for [preparing] robe-related tasks or medicine for one who is not gravely ill. For one who is gravely ill, only medicine should be prepared. Even one performing the duties of the cetiya courtyard should begin to undertake these duties for him. For a wise visitor might say, “First prepare the medicine, then sweep the cetiya courtyard.” Moreover, he should be fanned with a fan, his feet should be washed, and oil should be applied. If his back aches, it should be massaged. To a newly arrived visitor, it should be indicated with words such as, “This is the seat, sit here,” as shown by the statement beginning “nisinnoyeva” (“while seated”). “Nisinnoyeva” (“while seated”) implies “ṭhitoyeva” (“while standing”) and so forth. “Samuddise” means he should speak with respect. This is the duty of the resident.

220. Pavesanikkhame kālanti means the time for entering and leaving, as in: “In some places, there are wild animals or non-human beings; one should enter and leave at this time.” This means determining the appropriate time for both entering and leaving. All these practices, beginning with the preparation of seating, should be carried out even when a senior monk arrives, setting aside things like making robes or medicine for one who is not seriously ill. However, for a very sick monk, only medicine should be prepared. Even while performing the duties at the cetīya courtyard, one should commence performing that monk’s duties. For a wise visitor might say, “Do prepare the medicine first, and sweep the cetīya courtyard”. Moreover, he should be fanned with a fan, his feet should be washed and rubbed with oil. If his back is sore, it should be massaged. When a newcomer arrives, showing what a new monk needs to know with the words, “nisinnoyevā” etc., the text states “nisinnoyevā” and so on. Nisinnoyevāti With this, he indicates “while still standing” and so on. Samuddiseti He should speak respectfully, including the conduct for a resident.

“Vatta”nti pana sāmaññena niddiṭṭhattā na there bhikkhū atiallīyitvā nisīditabbaṃ, mahātherassa nisinnāsanato ekaṃ dve āsanāni ṭhapetvā “nisīdā”ti vutte nisīditabbaṃ, na navāpi bhikkhū āsanena paṭibāhitabbā, na saṅghāṭiṃ ottharitvā nisīditabbaṃ, saddaṃ akatvā udakakiccaṃ kātabbaṃ, yathā sūpassa okāso hoti, evamattāya odano gaṇhitabbo, therena bhikkhunā “ṭhapetvā appakaṃ odanādikaṃ sabbaṃ sabbesaṃ samakaṃ sampādehī”ti vattabbaṃ, na tāva therena bhuñjitabbaṃ, bhuttāvinā na tāva udakaṃ paṭiggahetabbaṃ, bhattaggato nivattantehi yathānurūpaṃ nikkhamitvā viraḷāya pāḷiyā gantabbanti evamādikañca tadanurūpaṃ sekhiyavattañca sampādetabbanti idaṃ bhattaggavattañca sādhukaṃ ataramānena gāmo pavisitabbo, “iminā pavisissāmi, iminā nikkhamissāmī”ti nivesanaṃ pavisantena sallakkhetabbaṃ, nātisahasā pavisitabbaṃ, nātisahasā nikkhamitabbaṃ, nātidūre naccāsanne ṭhātabbaṃ, nāticiraṃ ṭhātabbaṃ, nātilahukaṃ nivattitabbaṃ, dātukāmatākāraṃ ñatvā ṭhātabbaṃ, yo paṭhamaṃ gāmato paṭikkamati, tena āsanapaññapanādi sabbaṃ kātabbaṃ, yo pacchā, tena āsanuddharaṇādi sabbaṃ kātabbanti evamādikañca tadanurūpaṃ sekhiyavattañca sampādetabbanti idaṃ piṇḍacārikavattañca kātabbaṃ.

“Duty” is indicated here in a general sense, so monks should not sit too closely to the elder monks. When told “sit” while leaving one or two seats from the seat of a great elder, one should sit; new monks should not be obstructed by [offering them] a seat; one should not sit after spreading out the outer robe; water-related tasks should be done silently; rice should be taken in such a quantity that space remains for soup; an elder monk should say, “Except for a small amount of rice and so forth, distribute everything equally among all”; the elder should not eat yet; after eating, water should not yet be accepted; those returning from the dining hall should depart appropriately and walk with gaps in the line. This and other suitable training duties should be fulfilled—this is the bhattaggavatta (duty in the dining hall). One should enter the village carefully; when entering a house, one should consider, “I will enter by this way, I will leave by that way”; one should not enter too hastily nor leave too hastily; one should not stand too far or too near; one should not stand too long; one should not turn back too quickly; one should stand after recognizing the donor’s willingness to give; the first to return from the village should perform all tasks such as arranging seats, while the last should perform all tasks such as removing seats. This and other suitable training duties should be fulfilled—this is the piṇḍacārikavatta (duty of alms-going).

Moreover, because “practice” is indicated in a general way, one should not sit clinging to the elder monks. When asked to sit, one should leave one or two seats from where the most senior monk is sitting and then take a seat. Junior monks should not be rebuffed with a seat. One should not sit spreading out one’s outer robe. The water duties should be performed without making noise. One should take only as much rice as leaves space for the soup. The elder monk should say, “Set aside a little rice, and so on, and distribute everything equally to everyone”. The elder should not eat first. Having eaten, he should not accept water first. When leaving the dining hall, one should depart as appropriate, walking in a loose line, and so on. Correspondingly, the conduct of proper behavior (sekhiyavatta) should also be fulfilled. This bhattaggavatta (dining hall practice) should be done properly. One should enter the village without rushing. While entering a dwelling, one should observe, “I will enter by this way, I will leave by this way.” One should not enter too suddenly, nor leave too suddenly. One should not stand too far away or too close. One should not stand for too long, nor withdraw too quickly. One should understand the indication of willingness to give, and then stand. Whoever returns from the village first should do all the preparation of seating, and so forth. Whoever returns last should do all the clearing of seating, and so forth. Correspondingly, the conduct of proper behavior (sekhiyavatta) should also be fulfilled. This is the piṇḍacārikavatta (alms-round practice) that should be carried out.

Senāsanaṭṭhāne sabbaṃ vattañca sampādetvā tato nikkhamitvā sādhukaṃ nivāsetvā pārupitvā ca ataramānena gāmo pavisitabbotiādi sabbaṃ piṇḍacārikavattaṃ kātabbaṃ. Pānīyaparibhojanīyaaggiaraṇisahitakattaradaṇḍā upaṭṭhapetabbā, nakkhattapadāni sakalāni vā ekadesāni vā uggahetabbāni, disākusalena bhavitabbanti idaṃ āraññikavattañca uddiṭṭhaṃyeva hotīti avagantabbanti.

After fulfilling all duties at the lodging place and leaving from there, one should enter the village carefully, having dressed and robed oneself properly—this and all else is the piṇḍacārikavatta (duty of alms-going). A staff with water, food, fire, and kindling should be provided; the constellations, either all or some, should be learned; one should be skilled in directions—this is understood as the āraññikavatta (duty of the forest-dweller).

After fulfilling all the practices at the dwelling place, leaving from there, having properly dressed in the lower robe and covered oneself with the outer robe, one should enter the village without rushing, and so forth. All of piṇḍacārikavatta should be carried out. Drinking water, consumable water, fire-making equipment, a staff, and the constellations, either entirely or in part, should be learned. One should be skilled in knowing directions. Thus, this āraññikavatta (forest-dweller practice) is indeed taught; it should be understood.

31. Vikappanāniddesavaṇṇanā

31. Explanation of the Section on Options

31. Explanation of the Section on Different Types of Entrusting

221. Sammukhā parammukhāti sassa mukhaṃ, parassa mukhanti viggaho, sammukhena parammukhenāti attho. Sammukhāvikappanā parammukhāvikappanāti bhedā duve vikappanā vuttāti yojanā . Bhedāti visesato. Atha vā sassa mukhaṃ mukhasambandhivacanaṃ assā vikappanāyāti samāso. Tathā parammukhā. Sammukhā ca parammukhā ca, tassā bhedo, tato. Sammukhāya sammukhavikappanāya. Byattassāti vikappanavidhānaṃ paccuddhāravidhānañca jānantassa.

221. “Sammukhā parammukhā” means “face-to-face” and “not face-to-face”; the analysis is: sassa mukhaṃ (his face), parassa mukhaṃ (the other’s face), meaning “with face-to-face” and “with not face-to-face.” The two divisions of options—sammukhāvikappanā (face-to-face option) and parammukhāvikappanā (not face-to-face option)—are stated. “Bhedā” means specifically. Alternatively, sassa mukhaṃ is a word related to the face, forming a compound meaning “his option”; similarly, parammukhā. “Sammukhā ca parammukhā ca” means “both face-to-face and not face-to-face,” and tassā bhedo means its division; from that, sammukhāya refers to the sammukhavikappanāya (method of face-to-face option). “Byattassā” means of one who knows the procedure of options and the procedure of revocation.

221. Sammukhā parammukhāti is analyzed as ‘one’s own presence, another’s presence’. Meaning, in the presence and in the absence. The two types of entrusting, namely ‘entrusting in presence’ (sammukhāvikappanā) and ‘entrusting in absence’ (parammukhāvikappanā), are said to be the classifications. Bhedāti means particularly. Or, one’s own presence means the words relating to presence of this ‘entrusting’ (vikappanā). That is the compound. Similarly with ‘parammukhā’ (in absence). ‘Sammukhā’ (in presence) and ‘parammukhā’ (in absence), the division of that, from that. Sammukhāya For ‘sammukhāvikappanā’ (entrusting in presence). Byattassāti For one who is skilled, knowing both the method of entrusting and the method of retraction.

222. Tenāti yassa santike vikappeti, tena bhikkhunā. Paribhogādikanti paribhogaṃ vissajjanaṃ adhiṭṭhānañca.

222. “Tenā” means by that monk in whose presence the option is made. “Paribhogādika” means use, relinquishment, and determination.

222. Tenāti By that monk, in whose presence one entrusts. Paribhogādikanti Use, relinquishment, and determination.

224-5. Aparā sammukhāvekāti ettha vā-saddo pakkhantare, atha vāti attho, api-saddattho vā vā-saddo, so aparā-saddato paraṃ daṭṭhabbo, aparāpi ekā sammukhāvikappanā atthīti attho. Kathanti āha “bhikkhussā”tiādi. “Pañcannaṃ sahadhammīna”nti vuttattā “tissassa bhikkhuno”tiādīsu tissāya bhikkhuniyā tissāya sikkhamānāya tissāya sāmaṇeriyā tissassa sāmaṇerassātipi viññātabbaṃ.

224-5. “Aparā sammukhāvekā” means “another face-to-face option”; here, the particle vā indicates an alternative, meaning “or else,” or it has the sense of the particle api, and it should be seen as following aparā. The meaning is: “There is also another single face-to-face option.” How so? It says, beginning with “bhikkhussā” (“of the monk”). Since it is said “of the five co-religionists,” in phrases like “tissassa bhikkhuno” (“of the monk Tissa”), it should also be understood as applying to Tissa the nun, Tissa the female novice, Tissa the female lay follower, and Tissa the male novice.

224-5. In the phrase aparā sammukhāvekā, the word vā indicates an alternative, meaning “or else”; or the word vā has the meaning of “api” (also, even), it should be regarded after the word ‘aparā’, that means, there is also another face-to-face authorization. How so? He states, starting with “bhikkhussā”. Because it is said “of the five co-religionists”, in the cases of “tissassa bhikkhuno”, and so on, it should also be understood as “of the three bhikkhunīs, of the three female probationers, of the three female novices, of the three male novices”.

226. Parammukhāvikappanāti parammukhena vikappanena, parammukhāvikappanāti vā gahetabbaṃ, parammukhāvikappanā kathanti attho.

226. “Parammukhāvikappanā” means “with the not face-to-face option” or should be taken as parammukhāvikappanā, meaning “How is the not face-to-face option?”

226. Parammukhāvikappanāti means authorization by means of another person authorized, should be comprehend, authorization from one facing away, meaning of ‘How is authorization from one facing away?’.

227. Mittoti daḷhamitto. Sandiṭṭhoti diṭṭhamattamitto. Ettha pana dvinnaṃ vikappanānaṃ kiṃ nānākaraṇanti? Sammukhāvikappanāya tāva sayaṃ vikappetvā parena paccuddharāpeti, teneva sā sammukhāvikappanā nāma jātā. Parammukhāvikappanāya pareneva vikappāpetvā pareneva paccuddharāpeti, teneva sā parammukhāvikappanā nāma jātāti idamettha nānākaraṇanti.

227. “Mitto” means a firm friend. “Sandiṭṭho” means a friend merely seen. Here, what is the difference between the two options? In the sammukhāvikappanā (face-to-face option), one makes the option oneself and has it revoked by another, and thus it is called sammukhāvikappanā. In the parammukhāvikappanā (not face-to-face option), another makes the option and another revokes it, and thus it is called parammukhāvikappanā. This is the difference here.

227. Mittoti means a close friend. Sandiṭṭhoti means a friend seen only once. But here, what is the difference between the two authorizations? In face-to-face authorization, one first authorizes it oneself and then has another person return it, hence it is called sammukhāvikappanā (face-to-face authorization). In authorization by another, one has another person authorize it and also has another person return it, hence it is called parammukhāvikappanā (authorization by another). This is the difference between them here.

228. Dūrasantikattekattanti ettha āsannadūrabhāvo adhiṭṭhāne vuttanayeneva veditabbo.

228. “Dūrasantikattekatta” means proximity and distance should be understood as explained in the context of determination.

228. Dūrasantikattekattanti in this context, proximity and distance should be understood in the same way as stated in the determination (adhiṭṭhāna).

229. Dasāhaṃ…pe… paccāsāya sati māsakaṃ nādhiṭṭhitavikappitaṃ nissaggiṃ nuppādayatīti sambandho. Dasa ahāni samāhaṭāni dasāhaṃ. Sabbattha accantasaṃyoge dutiyā. Tattha yaṃ divasaṃ cīvaraṃ uppannaṃ, tassa yo aruṇo, so uppannadivasanissito, tasmā cīvaruppādadivasena saddhiṃ ekādase aruṇuggamane nissaggiyaṃ hotīti āha “dasāha”nti. Māsamekaṃ vāti “anatthate kathine ekaṃ pacchimakattikamāsa”nti (pārā. 649 atthato samānaṃ) vuttattā kathinatthate pañca māseti labbhati. Kathinaṃ atthataṃ yasmiṃ vihāreti samāso. Pāripūratthanti pāripūri attho yassāti viggaho. Kiriyāvisesanaṃ, pāripūrippayojanaṃ katvāti attho. Ūnassāti yattakena kayiramānaṃ adhiṭṭhānaṃ cīvaraṃ pahoti, tattakatābhāvato ūnassa ekādasamāsasattamāsasaṅkhāte piṭṭhisamaye uppannassa mūlacīvarassa. Paccāsā satīti “saṅghādito yato kutoci lacchāmī”ti evaṃ satiyā paccāsāyāti attho. Ubhayampi ya-kāralopena niddiṭṭhaṃ. Satīti vā nipāto, liṅgavipallāsena vāha. Ettha pana byatirekavasena dasāhātikkamanādīsu nissaggiyaṃ pācittiyaṃ veditabbanti.

229. The connection is: “For ten days… when there is expectation, for a month, what is neither determined nor optioned does not give rise to a nissaggiya (offense requiring forfeiture).” “Dasāhaṃ” means ten days together. In all cases, the second case denotes absolute connection. There, the dawn of the day on which the robe arises is dependent on the day of arising; thus, with the robe-arising day, when the dawn rises on the eleventh day, it becomes nissaggiya, as stated by “dasāha” (“ten days”). “Māsamekaṃ vā” means “or one month,” because it is said, “when the kathina is not spread, one month, the last kattika month” (pārā. 649, equivalent in meaning), so when the kathina is not spread, five months are obtained. “Kathinaṃ atthataṃ yasmiṃ vihāre” is a compound meaning “where the kathina is spread in a monastery.” “Pāripūrattha” means having the purpose of completion, an adverb meaning “having made it for the purpose of completion.” “Ūnassā” means of that which, due to its incompleteness from what would suffice for determination, arises in the period of eleven or seven months for the original robe. “Paccāsā satī” means “when there is expectation,” meaning “whenever I obtain it from the Sangha or elsewhere.” Both are indicated with the elision of the ya sound. “Satī” is either a particle or stated with a gender shift. Here, by implication, exceeding ten days and so forth should be understood as nissaggiya and pācittiya (expiation) offenses.

229. Ten days…etc… if there is hope… the statement that, If (there is hope), the māsaka does not produce a nissaggiya if it is not determined, it should be connected. Ten days added together is dasāhaṃ. Everywhere, the second case-ending is used in continuous conjunction. In that, the day the robe arises, which dawn, it is dependent on the day of arising; therefore, together with the day of the robe’s arising, on the eleventh dawn it becomes a nissaggiya, he says “dasāha”ti. Māsamekaṃ vāti Since it is said, “if the kathina is not spread, one last month of Kattika” (pārā. 649, essentially the same in meaning), five months are obtained if the kathina is spread. The compound is where he dwells in which the kathina is spread. Pāripūratthanti is declined as having the purpose of completion. It is an adverb, meaning for the purpose of completion. Ūnassāti, lacking that amount by which when it is being done, the robe for determination is sufficient, because of the lack of that amount, of the base robe, that is to say, eleven months or seven months, when there is hope. Paccāsā satīti means “from the Sangha or from anywhere I will receive,” with such hope. Both of these are indicated with the omission of the syllable ‘ya’. Or Satī is a particle, he speaks by altering the gender. However, it should be understood here that by way of exclusion, on transgressing ten days, and so forth, there is a nissaggiya requiring confession.

32. Nissayaniddesavaṇṇanā

32. Explanation of the Section on Dependence

32. Explanation of the Specification of Dependence

230. Byattassāti “kāriya”nti kitakayoge kattari chaṭṭhī. Byatto ca nāma “pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ, āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso. Imehi kho, bhikkhave, pañcahi aṅgehi samannāgatena bhikkhunā anissitena vatthabba”nti (mahāva. 103) evaṃ vuttabyatto ca bahussutabyatto ca veditabbo.

230. “Byattassā” means “of one competent,” with the sixth case used for the agent in relation to an action noun (kāriya). “Byatto” means competent, as stated: “Monks, a monk endowed with five qualities should live independently: he knows an offense, he knows a non-offense, he knows a light offense, he knows a grave offense, and both Pātimokkha (codes of discipline) are well-recited to him in detail, well-divided, well-established, well-determined by rule and by letter. Monks, a monk endowed with these five qualities should live independently” (mahāva. 103). This refers to one competent and learned in this way.

230. Byattassāti, “should be done,” in the kṛtaka-yoga, the sixth case [genitive] is used for the agent. And byatto should be understood as the learned one described thus: “Monks, a monk endowed with five factors should live without dependence: he knows what is an offense, he knows what is not an offense, he knows what is a light offense, he knows what is a serious offense, and moreover, both Pātimokkhas are well-received by him in detail, well-analyzed, well-mastered, well-determined according to the text and the letter. Monks, a monk endowed with these five factors should live without dependence” (Mahāva. 103) and the learned one is of great learning.

Tattha suvibhattānīti suṭṭhu vibhattāni padapaccābhaṭṭhasaṅkaradosavirahitāni. Suppavattīnīti paguṇāni vācuggatāni. Suvinicchitāni suttasoti khandhakaparivārato āharitabbasuttavasena suṭṭhu vinicchitāni. Anubyañjanasoti akkharapadapāripūriyā suvinicchitāni akkhaṇḍāni aviparītakkharāni. Etena aṭṭhakathā dīpitā. Aṭṭhakathāto hi esa vinicchayo hotīti. Bahussutabyatto pana yena sabbantimena paricchedena dve mātikā paguṇā vācuggatā, pakkhadivasesu dhammasavanatthāya suttantato cattāro bhāṇavārā, sampattānaṃ parisānaṃ parikathanatthāya andhakavindamahārāhulovādaambaṭṭhasadiso eko kathāmaggo, saṅghabhattamaṅgalāmaṅgalesu anumodanatthāya tisso anumodanā, uposathappavāraṇādijānanatthaṃ kammākammavinicchayo, samaṇadhammakaraṇatthaṃ samādhivasena vipassanāvasena vā arahattamaggapariyosānamekaṃ kammaṭṭhānaṃ ettakaṃ uggahitaṃ, svāyaṃ vuccati. Natthi nissāya kāriyanti ācariyādiṃ nissāya vāsena kattabbaṃ natthi. “Nissayakāriya”nti vā pāṭho, nissayena kāriyanti samāso. Jīvassa yattako paricchedo yāvajīvaṃ.

There, “suvibhattāni” means well-divided, free from the fault of mixing words and counter-words. “Suppavattīni” means proficient, recited aloud. “Suvinicchitāni suttaso” means well-determined by rules brought from the Khandhaka and Parivāra. “Anubyañjanaso” means well-determined by the completeness of letters and words, unbroken, with unperverted letters. This indicates the commentary, for this determination comes from the commentary. A learned and competent person is one who has mastered the two mātikā (summaries) to the smallest extent, proficient and recited aloud; for hearing the Dhamma on fortnightly days, four recitation sections from the Suttanta; for discussing with gathered assemblies, one discourse path like Andhakavinda, Mahārāhulovāda, or Ambaṭṭha; for rejoicing at Sangha meals or auspicious occasions, three rejoicings; for knowing the procedures of uposatha and pavāraṇā, the determination of actions and non-actions; for practicing the duties of a recluse, one meditation subject ending in the path to arahantship through concentration or insight—this much has been learned, and such a one is called so. “Natthi nissāya kāriya” means there is nothing to be done by dwelling dependent on a teacher or the like. Alternatively, the reading “nissayakāriya” means “an action by dependence,” a compound. “Yāvajīvaṃ” means for the extent of one’s life.

Here, suvibhattānīti means well-divided, free from the দোষ (doṣa) of mixing words and suffixes. Suppavattīnīti means proficient, familiar to speech. Suvinicchitāni suttasoti means well-determined according to the suttas that should be brought from the Khandhakas and Parivāra. Anubyañjanasoti means well-determined in terms of completing the letters and words, unfragmented, and with unperverted letters. By this, the commentary is illuminated. For this determination comes from the commentary. However, for one who is learned and skilled, at the very least, the two Mātikās are proficient and familiar in speech; four bhāṇavāras from the Suttanta are for listening to the Dhamma on the days of the fortnight; one discourse similar to the Andhakavinda, Mahārāhulovāda, and Ambaṭṭha is for explaining to the assembled gatherings; three anumodanā (rejoicing) are for the occasions of Sangha meals, auspicious and inauspicious events; knowledge of determining right and wrong action is for knowing about Uposatha, Pavāraṇā, and so on; one meditation subject ending in the path of Arahantship, either through the method of serenity or insight, is for practicing the conduct of a recluse - so much has been learned, and this is called one’s own. Natthi nissāya kāriyanti means there is nothing to be done by way of dependence on a teacher or others. Or, the reading is “Nissayakāriya”nti, meaning there is duty through dependence by association. The entire duration of a being’s life is yāvajīvaṃ.

231. Tena nissāya vasantena evaṃ nissayo gahetabboti dassetuṃ “ekaṃsa”ntiādi vuttaṃ. Ekaṃsanti eko aṃso assa cīvarassāti viggaho. Kiriyāvisesanaṃ vā bhummatthe vā upayogavacanaṃ, ekasmiṃ aṃseti attho. Añjali karapuṭo. Yāvatatiyakaṃ vadeti upasampadāya saṭṭhivassena sattativassena vāpi byattassa navakassa santike yāvatatiyakaṃ vacanaṃ kareyya. Yāvatatiyo vāro assāti kiriyāvisesanasamāso. Āyasmatoti āyasmantaṃ. Vacchāmīti vasāmi. Upajjhaṃ gaṇhantenāpi “upajjhāyo me, bhante, hohī”ti gahetabbaṃ. Taṃ pana “ācariyo”ti ettha “upajjhāyo”ti vacanaṃ visesoti ettha vācābhedato na visuṃ vuttaṃ. Na kevalamettha nissayupajjhāyagahaṇe, gāmappavesanādīsupi evameva katvā “ahaṃ āvuso”ti vā “bhante”ti vā vatvā “gāmappavesanaṃ āpucchāmī”tiādinā vattabbaṃ.

231. To show that dependence should be taken thus by one dwelling dependent on him, it is said beginning “ekaṃsa” (“one shoulder”). “Ekaṃsa” means one shoulder of his robe, an analysis; or an adverb or accusative of purpose, meaning “on one shoulder.” “Añjali” means a cupped-hand gesture. “Yāvatatiyakaṃ vade” means he should speak up to three times in the presence of a competent novice of sixty or seventy years since ordination. “Yāvatatiyo vāro assā” is a compound adverb meaning “up to the third time.” “Āyasmato” means “to the venerable.” “Vacchāmi” means “I dwell.” Even when taking a preceptor, it should be taken with “Venerable sir, be my preceptor.” However, “ācariyo” (“teacher”) here specifically means “upajjhāyo” (“preceptor”), but it is not stated separately due to verbal distinction. Not only in taking a dependence or preceptor but also in entering a village and so forth, one should act thus, saying “Friend” or “Venerable sir” and then “I request permission to enter the village” and so on.

231. To show how dependence should be taken by one dwelling in dependence, it is said, “ekaṃsa”ntiādi and so forth. Ekaṃsanti: the analysis is that one shoulder of his robe is ‘one shoulder’. Or, it is an adverb, or an accusative case used in the sense of the locative, meaning ‘on one shoulder’. Añjali is the cupped hands. Yāvatatiyakaṃ vadeti: even one who is skilled, sixty or seventy years after higher ordination, should speak up to the third time in the presence of a junior. Or, it’s a compound on action and time, meaning the third time. Āyasmatoti means to the venerable one. Vacchāmīti I will dwell. Even one taking a preceptor should take him, saying, “Venerable sir, be my preceptor.” But that statement, “Be my teacher,” as “preceptor” is a distinction in wording, is not stated separately due to the difference in speech. Not only here, in taking dependence and a preceptor, but also in entering a village and so on, doing just so, speaking as “I, friend,” or “Venerable sir,” one should say, “I ask leave to enter the village,” and so on.

232. Nissayapaṭippassaddhiṃ dasseti “pakkante”tiādinā. Pakkanteti upajjhāye ācariye saddhivihārike antevāsike ca gāmādīsu yattha katthaci āpucchitvā vā anāpucchitvā vā gate. Tesu yena kenaci “asukaṃ nāma gāmaṃ gacchāmī”ti vutte tesuyeva yena kenaci “sādhū”ti sampaṭicchitepi taṃ taṃ niyamaṃ atikkamitvā pakkantepi anāpucchā pana upacārasīmātikkamena pakkantepi nissayo sammati paṭippassambhati. Pakkhasaṅkanteti titthiyapakkhasaṅkante cāpi vibbhante cāpi maraṇena ca taṅkhaṇaññeva paṭippassambhati. Āṇatti nāma “paṇāmemi ta”nti vā “mā idha pavisā”tiādikā nissayappaṇāmanā. Tāya paṇāmitena ācariyupajjhāyā khamāpetabbā. Akhamantesu daṇḍakammaṃ katvā tasmiṃ vihāre mahāthere gahetvāpi sāmantavihāre bhikkhū gahetvāpi khamāpetabbā. Na khamanti ce, ācariyupajjhāyānaṃ sabhāgānaṃ santike vasitabbaṃ. Yena kenaci kāraṇena na sakkā hoti tatra ācariyupajjhāyānaṃ sabhāgānaṃ santike vasituṃ, taṃyeva vihāraṃ āgantvā aññassa santike nissayaṃ gahetvā vasitabbaṃ. Tattha “pañcahi, bhikkhave, aṅgehi samannāgataṃ saddhivihārikaṃ appaṇāmento upajjhāyo sātisāro hoti, paṇāmento anatisāro hoti. Upajjhāyamhi nādhimattaṃ pemaṃ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti. Imehi kho, bhikkhave, pañcahaṅgehi…pe… hoti (mahāva. 68). Pañcahi, bhikkhave , aṅgehi samannāgataṃ antevāsikaṃ appaṇāmento ācariyo…pe… hotī”ti (mahāva. 81) vuttattā pana asammāvattante antevāsikasaddhivihārike appaṇāmentā ācariyupajjhāyā dukkaṭaṃ āpajjantīti veditabbaṃ. Bhāvanāti mettābhāvanā. Upajjhāyasamodhānaṃ pana tassa dassanasavanavasena veditabbaṃ.

232. The cessation of dependence is shown with “pakkante” (“when departed”) and so forth. “Pakkante” means when the preceptor, teacher, co-resident, or disciple has gone somewhere—such as a village—either with or without permission. If any of them says, “I am going to such-and-such a village,” and any of them agrees with “Good,” or even if they depart exceeding that limit, or depart without permission beyond the boundary of the precinct, the dependence “sammati” (ceases), meaning it is pacified. “Pakkhasaṅkante” means when one switches to a heretical faction, or becomes disrobed, or dies—at that very moment it is pacified. “Āṇatti” means a command such as “I dismiss you” or “Do not enter here,” which is the dismissal of dependence. When dismissed by this, the teacher or preceptor should be asked for forgiveness. If they do not forgive, disciplinary action should be taken; or one may take a great elder in that monastery or monks in a neighboring monastery and seek forgiveness. If they do not forgive, one should dwell in the presence of like-minded teachers or preceptors. If for any reason it is impossible to dwell there with like-minded teachers or preceptors, one should return to that monastery, take dependence under another, and dwell there. It is said: “Monks, a preceptor who does not dismiss a co-resident endowed with five qualities incurs an offense, but by dismissing him, he does not incur an offense: there is not excessive affection for the preceptor, not excessive confidence, not excessive shame, not excessive respect, not excessive development. Monks, with these five qualities…” (mahāva. 68). “Monks, a teacher who does not dismiss a disciple endowed with five qualities…” (mahāva. 81). Thus, it should be understood that teachers or preceptors incur a dukkata (minor offense) by not dismissing co-residents or disciples who do not behave properly. “Bhāvanā” means the development of loving-kindness. The satisfaction of the preceptor should be understood through seeing and hearing him.

232. He shows the cessation of dependence, saying, “pakkante”tiādinā, and so on. Pakkanteti: when the preceptor, teacher, co-resident, or student has departed, having asked leave or not, to a village or elsewhere. Among them, when anyone says, “I am going to such-and-such a village,” even if anyone among them approves with “It is well,” even departing beyond that very limit, but departing without asking leave, even beyond the boundary of proper conduct, dependence sammati, ceases. Pakkhasaṅkanteti: also when transferring to the sect of the Tīrthiyas, also when becoming insane, and also by death, it ceases at that very moment. Āṇatti is the order of dismissal of dependence, such as, “I dismiss you,” or “Do not enter here,” and so on. One dismissed by that should ask forgiveness from the teachers and preceptors. If they do not forgive, having performed a penalty, even taking the elder in that monastery, even taking the monks in a neighboring monastery, he should ask forgiveness. If they do not forgive, he should dwell in the presence of those who share the same qualities as the teachers and preceptors. If for any reason it is not possible to dwell in the presence of those who share the same qualities as the teachers and preceptors, having come to that very monastery, he should take dependence in the presence of another and dwell. There, “Bhikkhus, a preceptor who does not dismiss a co-resident endowed with five qualities incurs a fault; dismissing him, he does not incur a fault. In the preceptor, there is no excessive affection, no excessive faith, no excessive shame, no excessive respect, no excessive cultivation. Bhikkhus, with these five qualities… (Mahāva. 68). Bhikkhus, a teacher who does not dismiss a student endowed with five qualities… (Mahāva. 81),” because it is said thus, it should be understood that teachers and preceptors who do not dismiss students and co-residents who are not behaving properly incur a dukkaṭa (offense). Bhāvanāti means the cultivation of loving-kindness. But the preceptor’s union should be understood through seeing and hearing him.

Evaṃ vuttalakkhaṇaṃ alajjiṃ. Nissayaṃ dentenāpi lajjinoyeva dātabbaṃ. “Na bhikkhave alajjīnaṃ nissayo dātabbo. Yo dadeyya, āpatti dukkaṭassā”ti (mahāva. 120) hi vuttaṃ. Adiṭṭhapubbassa katipāhaṃ ācāraṃ upaparikkhitvā dātabbaṃ. Apubbanti ettha sambandhisaddattā pubba-saddena pubbavāso gahito, natthi pubbo assāti apubbaṃ, navanti vuttaṃ hoti. Cattāri pañca vā parimāṇametesanti viggaho. Ettha pana parimāṇa-saddasannidhānena saṅkhyeyyavācinopite saṅkhyāmattavācino hontīti catupañcasaṅkhyāparimāṇameva saṅkhyeyyamāha, tasmā viggahapadatthehi bhinno aññapadattho sambhavatīti samāso. Vā-saddassa yo vikappattho, tattha cāyaṃ samāso, cattāri vā pañca vā, catupañca ahāni, tesaṃ ahānaṃ samāhāro catupañcāhaṃ. Bhikkhusabhāgatanti samāno bhāgo lajjitāsaṅkhāto koṭṭhāso yesaṃ, bhikkhūhi sabhāgā, tesaṃ bhāvo bhikkhusabhāgatā, taṃ, pesalabhāvanti attho. “Thero lajjī”ti jānantena pana pakatiyā nissayadānaṭṭhānaṃ gatena ca tadaheva gahetabbo, ekadivasampi parihāro natthi. Sace “okāse alabhante paccūsasamaye gahessāmī”ti sayati, aruṇaṃ uggatampi na jānāti, anāpatti. Laddhaparihārenāpi vasituṃ vaṭṭatīti.

Thus, one characterized as shameless. Even when giving dependence, it should be given only to one who is modest. For it is said: “Monks, dependence should not be given to the shameless. Whoever gives it commits an offense of dukkata” (mahāva. 120). For one not previously seen, it should be given after observing their conduct for a few days. “Apubba” means “not previous,” because it relates to a prior term; pubba implies prior residence, so apubba means “new,” without prior residence. “Cattāri pañca vā parimāṇametesanti” is an analysis meaning “this is their measure, four or five.” Here, due to the proximity of the word parimāṇa (measure), although it denotes a countable number, it only indicates the mere number, so it means a measure of four or five days; thus, the compound differs from the meaning of its parts, implying another meaning. The vā particle indicates an option, forming a compound: “cattāri vā pañca vā” (“four or five”), meaning four or five days; their collection is “catupañcāhaṃ” (“four or five days”). “Bhikkhusabhāgata” means those who share the same quality—modesty—as monks; their state is “bhikkhusabhāgatā,” meaning uprightness. If one knows “the elder is modest” and goes to a place for giving dependence by nature, it should be taken that very day; there is no exemption even for one day. If one lies down thinking, “If I don’t get the opportunity, I’ll take it at dawn,” and does not know when the dawn rises, there is no offense. Even with an exemption, it is proper to dwell [with dependence].

A shameless person characterized as such, as it has been described. Dependence should only be given to one who is conscientious. Because it has been said “Monks, dependence should not be given to the shameless. Whoever gives it, there is an offense of wrong-doing” (mahāva. 120). One not seen before should be given dependence after examining their conduct for a few days. As for Apubba (Not seen before)- since the word ‘pubba’ refers to association, ‘pubba’ refers to previous co-residence; ‘apubba’ means one with whom there has been no previous co-residence; ‘new’ is what has been said. ‘Cattāri pañca vā parimāṇametesan’ is the analysis of the compound. Here, the words with a sense of enumeration are, through the proximity of the word ‘parimāṇa’, conveying the sense of ‘just a number’, thus the number four or five is indicated. Therefore, a compound is formed as the meaning of the whole is other than the combined meanings of the parts. This compound is to be understood in the sense of the disjunctive meaning of the word ‘vā’; four or five days; the collection of these days is catupañcāhaṃ. Bhikkhusabhāgata means the state of those who are of equal share, that is those with a share in conscientiousness, who are like monks. In other words, ‘the state of being conscientious’. But if one knows that “the elder is conscientious,” and by one’s nature, one has reached the place where dependence should be offered, then it should be taken on that very day, there is no allowance even for a single day. If one sleeps thinking, “If I don’t get a chance, I’ll take it at dawn,” and one does not even know when the dawn has broken, there is no offense. Even if provided with a delay, it is allowable to stay, it is said.

234. “Labbhatī”ti kammani nipphannattā avuttakattāti “addhikassā”tiādīsu kattari sāmivacanaṃ, “addhikenā” tiādi vuttaṃ hoti. “Sallakkhentenā”ti pana sarūpeneva niddiṭṭhaṃ. Vasitunti vuttakammaṃ. Bhāve hi tuṃ-paccayo, vāsoti attho. Yācitassāti “gilānupaṭṭhākassa cā”ti ettha visesanaṃ. Sace pana “yācāhi ma”nti vuccamānopi gilāno mānena na yācati, gantabbaṃ. Araññe vā sallakkhentena phāsukanti yattha vasantassa paṭiladdhataruṇasamathavipassanāvisesabhāgitāvasena phāsu hoti, tasmiṃ araññe tādisaṃ phāsuvihāraṃ sallakkhentena āraññakena. Dāyake asanteti padacchedo. Tāvāti avadhimhi, addhikādīhi yāva nissayadāyako labbhati, tāva, āraññakena pana “paṭirūpe nissayadāyake sati nissāya vasissāmī”ti ābhogaṃ katvā yāva āsāḷhipuṇṇamā, tāvāti attho. “Sace pana āsāḷhimāse ācariyo nāgacchati, yattha nissayo labbhati, tattha gantabbaṃ (mahāva. aṭṭha. 121). Antovasse pana nibaddhavāsaṃ vasitabbaṃ, nissayo ca gahetabbo”ti (mahāva. aṭṭha. 121) hi aṭṭhakathāyaṃ vuttaṃ.

234. “Labbhati” implies an unstated agent due to the completed action, so in “addhikassā” and so forth, the agent is in the instrumental case, meaning “by the traveler” and so on. “Sallakkhentena” is directly indicated as such. “Vasitu” is the stated action; the suffix tuṃ indicates the abstract, meaning “to dwell.” “Yācitassā” means “of one requested,” qualifying “gilānupaṭṭhākassa ca” (“and of the attendant of the sick”). If a sick person, even when told “request me,” does not request due to pride, one should go. “Araññe vā sallakkhentena phāsuka” means in a forest where, by dwelling, one gains the distinction of newly acquired calm and insight, observed as such by a forest-dweller for comfortable living. Break the phrase as “dāyake asante” (“when there is no supporter”). “Tāva” means “for that long,” an adverb; as long as a dependence-giver is obtained by travelers and so forth, a forest-dweller should resolve, “I will dwell dependent on a suitable dependence-giver,” until the full moon of Āsāḷhī. It is said in the commentary: “If the teacher does not come in the month of Āsāḷhī, one should go where dependence is available” (mahāva. aṭṭha. 121). “During the rains, one should dwell permanently and take dependence” (mahāva. aṭṭha. 121).

234. Because it results as an action, it is unstated, thus in such cases as, “addhikassā” and so on, the possessive case is used for the agent, it has been said as “addhikenā” and so on. But as “Sallakkhentenā” it is indicated by its own form. Vasitu is the action mentioned. The ‘tuṃ’ suffix signifies a state, meaning ‘to stay’. Yācitassāti is a qualification in “and to the attendant of the sick”. But if, even when being told “ask me”, the sick person out of pride does not ask, one should go. Araññe vā sallakkhentena phāsukanti - wherever it is suitable for one to stay, by virtue of having attained the special states of calming and insight, in that forest, the forest-dweller, reflecting upon such a suitable dwelling. The words are divided as ‘Dāyake asante’. Tāvāti means ‘until’, that is until a suitable supporter for dependence is found; but for the forest-dweller, having intended “I shall dwell under dependence when a suitable supporter of dependence is available,” it means until the full moon of Āsāḷhi. “If, however, a preceptor does not come during the month of Āsāḷhi, one should go where dependence is available (mahāva. aṭṭha. 121). But during the rains retreat, one should dwell fixedly, and dependence should be taken” (mahāva. aṭṭha. 121) it has been said in the commentary.

Amhākaṃ pana keci antevāsikattherā “na bhikkhave vassaṃ na upagantabbaṃ. Yo na upagaccheyya, āpatti dukkaṭassā’ti (mahāva. 186) ca ’na bhikkhave tadahu vassūpanāyikāya vassaṃ anupagantukāmena sañcicca āvāso atikkamitabbo. Yo atikkameyya, āpatti dukkaṭassā’ti (mahāva. 186) pāḷivacanato kenaci kāraṇena nissayaṃ alabhamānenapi na sakkā antovasse vassaṃ anupagantuṃ. ’Antovasse panā’tiādīsu pana ca-saddo anvācayattho, tasmā tenāpi vassaṃ upagantabbamevā”ti vadiṃsu.

However, some of our elder disciples said: “Monks, the rains should not be avoided. Whoever avoids it commits an offense of dukkata” (mahāva. 186), and “Monks, on the day of entering the rains, one desiring not to enter the rains should not intentionally pass by a residence. Whoever passes by commits an offense of dukkata” (mahāva. 186). From these textual statements, even if one cannot obtain dependence for some reason, it is not possible to avoid the rains during the rainy season. In “antovasse pana” and so forth, the particle ca implies a consequence, so they said, “Even so, one must enter the rains.”

But some of our resident elders said, due to the statement in the text “Monks, one should not fail to enter the rains residence. Whoever should not enter, there is an offense of wrong-doing” (mahāva. 186), and “Monks, on the very day of entering the rains residence, one intending not to enter the rains should not intentionally pass by a dwelling. Whoever passes by, there is an offense of wrong-doing,” (mahāva. 186), even if one is unable to find dependence for some reason, it is not possible not to enter the rains residence during the rains retreat. In the phrases “Antovasse panā” and so on, the word ‘ca’ is used conjunctively, therefore that one must enter rains residence, is being said.

Mayaṃ panettha evamavocumha “bhagavatā anupagamane dukkaṭaṃ anantarāyikasseva vuttaṃ, teneva ’kenaci antarāyena purimikaṃ anupagatena pacchimikā upagantabbā’ti aṭṭhakathāyaṃ (mahāva. aṭṭha. 185) vuttaṃ. Antarāyo ca nāma antarā vemajjhe etīti antarāyo, yo koci bādhakappaccayatāya adhippeto vuccati ’na labhanti patirūpaṃ upaṭṭhākaṃ, eseva antarāyoti pakkamitabba’ntiādīsu (mahāva. 201) viya, tasmā bādhakappaccayatā adhippetā . Nissayālābhopi antarāyotveva viññāyati. Sakkā hi vattuṃ ’antarāyo vassūpagamo sannissayattā taruṇasamathavipassanālābhīnaṃ katokāso viyā’ti. Taruṇasamathavipassanālābhīnampi hi katokāsepi ’sace pana āsāḷhimāse ācariyo nāgacchati, yattha nissayo labbhati, tattha gantabba’nti daḷhaṃ katvā aṭṭhakathāyaṃ (mahāva. aṭṭha. 121) vuttaṃ. Amhākaṃ garūhi ca sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.121) ’ācariyaṃ āgamentasseva ce vassūpanāyikadivaso hoti, hotu, gantabbaṃ tattha, yattha nissayadāyakaṃ labhatī’ti vassūpanāyikadivasepi nissayatthāya gamanameva vuttaṃ. Atha ca pana mahākāruṇikopi bhagavā ’anujānāmi, bhikkhave, gilānupaṭṭhākena bhikkhunā nissayaṃ alabhamānena yāciyamānena anissitakena vatthu’nti (mahāva. 121) gilānavisayepi nissayaṃ garukaṃ katvā paṭṭhapesi. Yaṃ pana anissayaṃ, taṃ anantarāyaṃ nissayamuttakassa vassūpagamanaṃ viya. Apica nāvāya gacchantassa pana vassāne āgatepi nissayaṃ alabhantassa anāpattīti nāvāya gacchatoyeva āveṇikā anāpattikatā vuttā. Tasmā nissayālābho bādhakappaccayo vassūpagamanassa, na vassūpagamanaṃ nissayassāti antarāyoyeva nissayālābho. Tatoyeva ṭīkāyaṃ ’antovasse pana anissitena vatthuṃ na vaṭṭatī’ti vuttaṃ. Tasmāyeva ca ’antovasse panā’tiādīsu nissayadāyake sati nibaddhavāsaṃ vasitabbañca nissayo gahetabbo ca hotīti gamanakiriyāya khīyamānatāvasena ca-saddo samuccayo gahetabbo”ti.

But we said here: “The Blessed One stated a dukkata offense for not entering [the rains] only for one without impediment, and thus it is said in the commentary: ‘If one does not enter the earlier rains due to some impediment, the later rains should be entered’ (mahāva. aṭṭha. 185). An impediment means something that obstructs in the middle; it refers to any condition that hinders, as in ‘They do not find a suitable attendant, this itself is an impediment, one should depart’ (mahāva. 201). Thus, a hindering condition is meant. The inability to obtain dependence is also understood as an impediment. It can be said: ‘An impediment to entering the rains is like an opportunity for those gaining newly acquired calm and insight due to dependence.’ Even for those gaining newly acquired calm and insight with an opportunity, it is firmly stated in the commentary: ‘If the teacher does not come in the month of Āsāḷhī, one should go where dependence is available’ (mahāva. aṭṭha. 121). Our teachers in the Sāratthadīpanī also say: ‘If the day of entering the rains occurs while waiting for a teacher, so be it, one should go where a dependence-giver is found’ (sārattha. ṭī. mahāvagga 3.121), stating that even on the day of entering the rains, one should go for dependence. Moreover, the greatly compassionate Blessed One said: ‘I allow, monks, a monk attending the sick, unable to obtain dependence, requested, to live independently’ (mahāva. 121), establishing dependence as significant even in the case of illness. What is without dependence is not an impediment, like entering the rains without dependence. Furthermore, even if the rains come while traveling by boat and one cannot obtain dependence, there is no offense—thus, a specific exemption is stated only for one traveling by boat. Therefore, obtaining dependence is a hindering condition for entering the rains, not entering the rains for dependence; thus, obtaining dependence is itself an impediment. Hence, it is said in the sub-commentary: ‘During the rains, it is not proper to live independently’ (mahāva. ṭī.). Therefore, in ‘antovasse pana’ and so forth, when there is a dependence-giver, one should dwell permanently and take dependence; the particle ca should be taken as a conjunction with the action of going being exhausted.”

Here, we have said thus: “The Blessed One stated a dukkaṭa offense for not going [to take up residence for the rains] only in the case of one with no obstacle. Therefore, it is stated in the Aṭṭhakathā (Mahāva. Aṭṭha. 185) that ‘one who has not gone for the first [residence] due to some obstacle should go for the last.’ An obstacle, indeed, is called an obstacle because it comes (eti) in between (antarā vemajjhe), meaning whatever is intended as a hindering condition, as in ‘they do not obtain a suitable attendant; this itself is an obstacle, so one should depart’ (Mahāva. 201) and so forth. Therefore, a hindering condition is intended. Even the non-obtaining of dependence (nissaya) is understood as an obstacle. Indeed, it can be said: ‘The rains-entry is an obstacle because of the dependency, like giving opportunity to those gaining new tranquility and insight.’ For even in the case of those gaining new tranquility and insight, it is emphatically stated in the Aṭṭhakathā (Mahāva. Aṭṭha. 121): ‘But if the teacher does not arrive in the month of Āsāḷha, one should go where dependence is obtained.’ And our teachers, in the Sāratthadīpanī (Sārattha. ṭī. Mahāvagga 3.121), stated that even on the day of entering the rains residence, ‘If it is the day of entering the rains residence for one who is just waiting for his teacher, let it be, he must go to where he can obtain one who can give him dependence,’ going for the sake of dependence is stated. Furthermore, the Blessed One, though full of great compassion, established, even in the matter of an illness: ‘I allow, monks, a monk attending on the sick, who does not find dependence, being requested, to stay without dependence’ (Mahāva. 121), making dependence important. However, that non-dependence is like the rains-entry of one free from dependence who has no obstacle. Moreover, for one traveling by boat, even when the rains arrive and he does not obtain dependence, it is said that there is no offense; a unique non-offense status is stated for one traveling by boat. Therefore, the non-obtaining of dependence is a hindering condition for the rains-entry, not the rains-entry for dependence; thus, the non-obtaining of dependence is indeed an obstacle. Therefore, in the Ṭīkā, it is stated: ‘But within the rains, it is not proper to stay without dependence.’ And because of that, in the phrases ‘but within the rains’ and so on, when there is someone who can give dependence, one should both dwell in fixed residence and take dependence, the conjunction ‘and’ (ca) is to be taken as a cumulative, based on the exhaustion of the act of going.”

33. Kāyabandhananiddesavaṇṇanā

33. Explanation of the Section on Body-Binding

33. Exposition of the Specification of the Waist-Band

235. Bandhīyati anenāti bandhanaṃ, kāyassa bandhanaṃ kāyabandhanaṃ, natthi kāyabandhanametassāti akāyabandhano. Dukkaṭanti sañcicca vā asañcicca vā paviseyya ce, dukkaṭaṃ. Asatiyā gato yattha sarati, tattheva bandheyyāti sambandho. Gatoti antogāmaṃ gato. Saritvā yāva na bandhati, na tāva piṇḍāya caritabbaṃ.

235. That by which it is bound is a binding; the binding of the body is kāyabandhana (body-binding); “without body-binding” is akāyabandhano. “Dukkaṭa” means if one enters [the village] intentionally or unintentionally without it, it is a dukkata offense. If one goes without mindfulness and remembers it there, one should bind it right there. “Gato” means gone into the village. Until it is bound after remembering, one should not go for alms.

235. That by which one binds is a binding; the binding of the body is a waist-band (kāyabandhana); he who does not have a waist-band is without a waist-band (akāyabandhano). Dukkaṭa means, if he should enter intentionally or unintentionally, there is a dukkaṭa offense. If he has entered without it and remembers, he should bind it there itself; this is the connection. Entered means entered the village interior. Having remembered, until he binds it, he should not wander for alms.

236. “Paṭṭikā”tiādinā sabbasaṅgāhakaṃ kāyabandhanaṃ niddisati. Paṭṭikāti pakativītā vā macchakaṇṭakakhajjūripattavāyimā vā. Sūkarānaṃ antaṃ sūkarantaṃ. Idha pana taṃsadisaṃ vuccati. Caturassaṃ akatvā sajjitaṃ muddikakāyabandhanampi saṅgahetvā “ekā rajjū”ti vuttaṃ. Taṃ pana rajjukaṃ bandhantena ekaguṇameva katvā bandhituṃ vaṭṭati, majjhe bhinditvā diguṇaṃ katvā bandhituṃ na vaṭṭati. Diguṇaṃ pana akatvā satavārampi punappunaṃ āvijjhitvā bandhituṃ vaṭṭati, pāmaṅgasaṇṭhānaṃ pana ekampi na vaṭṭati . Bahurajjuke ekato katvā ekena nirantaraṃ veṭhetvā kataṃ “bahurajjuka”nti na vattabbaṃ, taṃ vaṭṭati. Tadanulomikāti tesaṃ paṭṭikāsūkarantānaṃ dvinnaṃ dve ime yathākkamamanulomikā.

236. With “paṭṭikā” and so forth, all-encompassing kāyabandhana (body-binding) is specified. “Paṭṭikā” means naturally woven or made of fishbone, porcupine quills, or crow feathers. “Sūkarantaṃ” means pig intestine; here, something similar is meant. Without making it square, a prepared ring-shaped kāyabandhana is included, so “ekā rajju” (“one cord”) is stated. However, when binding that cord, it should be bound as a single strand; it is not allowed to split it in the middle and bind it doubled. Without doubling it, it is allowed to bind it repeatedly, even a hundred times; but a braid-like shape even once is not allowed. When many cords are gathered together and wrapped continuously with one, it should not be called “bahurajjuka” (“many cords”); that is allowed. “Tadanulomikā” means those two—paṭṭikā and sūkaranta—are each followed in sequence by these two.

236. With “Paṭṭikā” and so on, he indicates the all-inclusive waist-band. Paṭṭikā means either the natural woven cloth or one woven with fish-bone or date-palm-leaf patterns. The intestine of pigs is sūkarantaṃ. But here, something similar to that is meant. Taking together even the ring-waist-band (muddikakāyabandhana) made without being rectangular, “one string” is stated. However, it is proper for one binding that string to bind it having made it single-ply; it is not proper to bind it having split it in the middle and made it double-ply. But it is proper to bind it, without making it double-ply, having repeatedly wrapped it even a hundred times; but even one formed like a pāmaṅga (ankle ornament) is not proper. It is not to be said “with many strings,” referring to something made by combining many strings and wrapping it continuously with one; that is allowable. Tadanulomikā means these two are, respectively, analogous to those two, the strip and the pig-intestine type.

237-8. Paṭṭikā kīdisī vaṭṭatīti āha “macchā”tiādi. Paṭṭikā macchakaṇṭakakhajjūripattā vā maṭṭhā vā labbhāti sambandho. Kaṇṭaka-saddena patta-saddena ca tadākāro vuccati, upacārato hi macchānaṃ kaṇṭakākāro ca khajjūrīnaṃ pattākāro ca etissāti samāso. Maṭṭhāti pakativītā. Ṭīkāyaṃ pana “ete macchakaṇṭakādayo maṭṭhā vikārarahitā paṭṭikā ca tadantogadhāti adhippāyo”ti vuttaṃ. Kathaṃ tesamantogadhatā? Yato tāniyeva paṭṭikā nāmāti. Tathā ca vuttaṃ aṭṭhakathāyaṃ “pakativītā vā macchakaṇṭakavāyimā vā paṭṭikā vaṭṭatī”ti (cūḷava. aṭṭha. 278). Ettha pana macchakaṇṭakeyeva khajjūripattaṃ paviṭṭhaṃ. Catassopi dasā labbhāti sambandho. Catassoti ukkaṭṭhaparicchedena vuttaṃ, tasmā tato ūnāpi vaṭṭanti. Anteti kāyabandhanassa ubhayante diguṇasuttakaṃ labbhanti sambandho. Guṇo bandhanabhūtaṃ suttakaṃ guṇasuttakaṃ. “Guṇo paṭalarāsīsu, ānisaṃse ca bandhane”ti hi abhidhānappadīpikā. Dvinnaṃ guṇasuttakānaṃ samāhāro diguṇasuttakaṃ. Taṃ dasāmukhassa thirabhāvāya koṭṭetuṃ vaṭṭati, na sobhanatthaṃ. Tenāha “mālādi”ntiādi.

237-8. It is said, “What kind of paṭṭikā is permissible?” with the statement beginning “macchā” and so forth. The connection is: A paṭṭikā may be obtained either as one made of fish spines (macchakaṇṭaka) and date-palm leaves (khajjūripattā) or as smooth (maṭṭhā). By the term kaṇṭaka and the term patta, their respective shapes are indicated; indeed, through figurative usage, it is a compound meaning “it has the shape of fish spines and the shape of date-palm leaves.” Maṭṭhā means naturally smooth. However, in the Ṭīkā it is stated, “These—fish spines and so forth—are smooth, free from alteration, and the paṭṭikā includes them within it; this is the intent.” How is their inclusion understood? Because they themselves are called paṭṭikā. And so it is said in the Aṭṭhakathā, “Either naturally smooth or made of fish spines or woven, a paṭṭikā is permissible” (cūḷava. aṭṭha. 278). Here, however, the date-palm leaf has been included specifically under fish spines. The connection is: All four borders (dasā) may be obtained. Catasso is stated as a maximum specification, so even fewer than that are permissible. Ante means: At both ends of the body-belt (kāyabandhana), doubled threads (diguṇasuttaka) may be obtained; this is the connection. Guṇa refers to the thread that serves as a binding; hence, guṇasuttaka means binding thread. Indeed, in the Abhidhānappadīpikā it is said, “Guṇa refers to a pile of layers, a benefit, and a binding.” The combination of two binding threads is diguṇasuttaka. It is permissible to beat it for the stability of the border’s edge (dasāmukha), not for adornment. Hence it is said, “mālādi” and so forth.

237-8. As to what kind of belt is allowed, he says, “like fish…” and so on. The connection is that a belt is obtained that is [shaped] like fish bones, date palm leaves, or is smooth. By the terms “bone” and “leaf,” their shapes are referred to; for through figurative expression, the shape of fish bones and the shape of date palm leaves are like this [belt], thus is the compound. “Smooth” means devoid of any alterations. However, in the commentary, it is said, “These, like fish bones and so forth, which are smooth and without alteration, are included within that [belt] – such is the meaning.” How are they included within that? Because those very ones are called belts. And thus, it was said in the sub-commentary, “A belt made of natural materials, or woven like fish bones, is permissible” (Cūḷava. Aṭṭha. 278). Here, however, the fish bone pattern includes the date palm leaf pattern. The connection is that all four edges are obtained. “Four” is stated to denote the maximum extent; therefore, even less than that is permissible. “At the ends” means that double threads are obtained at both ends of the waistband; this is the connection. A thread that serves for tying is a ‘guṇasuttaka’ (binding-thread). Indeed, the Abhidhānappadīpikā states, “Guṇa means in layers and heaps, in advantages, and in tying.” The combination of two binding-threads is “diguṇasuttaka” (double-thread). It should be placed at the edge for the stability of the fringe, not for decoration. Therefore, he says “flower, etc.” and so forth.

Mālādiṃ kakkaṭacchādiṃ kuñjaracchādiñca dassetvā guṇasuttakakoṭṭitā paṭṭikā na kappatīti sambandho. “Mālādi”ntiādīsu ādi-saddena tādisaṃ yaṃ kiñci vikārarūpaṃ gayhati. Kakkaṭānaṃ viya acchīni, tāni ādīni yassāti samāso. Tathā kuñjaracchādinti.

Showing garlands (mālā), crab claws (kakkaṭacchā), elephant hides (kuñjaracchā), and so forth, it is not permissible to beat the paṭṭikā with doubled threads (guṇasuttaka); this is the connection. In “mālādi” and similar phrases, the term ādi includes any such altered form whatsoever. It is a compound meaning “having eyes like those of crabs, with those as the foremost.” Likewise, kuñjaracchādi.

Having shown the flower, crab-claw, and elephant trunk designs, the connection is that a belt, edged with binding threads, is not allowed. In “flower, etc.,” by the term “etc.,” any similar kind of alteration is taken. [A design] that has ‘eyes’ like those of crabs, such is the compound with “those, etc”. The same is in “elephant trunk design, etc”.

239. Ghaṭakanti ghaṭakākāravaṭṭalekhārūpaṃ. Makaramukhādinti ettha makaramukhaṃ nāma makaramukhasaṇṭhānaṃ . Bindu pana āgamavasena vutto. Ādi-saddena deḍḍubhasīsādivikārarūpaṃ yaṃ kiñci saṅgayhati. Dasāmukheti dasānaṃ mukhabhūte ante etāni na kappantīti sambandho. Vidhe ubhante ghaṭakā lekhā aññaṃ cittakañca na kappantīti sambandho. Ghaṭakāti ghaṭakato. Lekhāti lekhāya. Pañcamiyā lopo. Vidheti kāyabandhanassa pāsante dasāmūle tassa thirabhāvatthaṃ kattabbe dantavisāṇādimaye vidhe.

239. Ghaṭaka means a pot-shaped, circular, or inscribed form (ghaṭakākāravaṭṭalekhārūpa). Makaramukhādi—here, makaramukha means the shape of a crocodile’s mouth (makaramukhasaṇṭhāna). The word bindu is added by convention. The term ādi includes any altered form such as the head of a water monitor (deḍḍubhasīsa) or the like. Dasāmukhe means: These are not permissible at the ends (anta), which are the openings of the borders (dasā); this is the connection. In the loop (vidha), pots (ghaṭaka), inscriptions (lekhā), and other decorative elements (cittaka) are not permissible at both ends; this is the connection. Ghaṭakā means “from a pot.” Lekhā means “by an inscription,” with the elision of the fifth case ending. Vidhe refers to the loop made of ivory or horn (dantavisāṇādimaya), to be made at the root of the border (dasāmūla) of the body-belt (kāyabandhana) for its stability.

239. Ghaṭaka means a design in the form of a pot-shaped circular writing. Makaramukhādi: Here, makaramukha means the shape of a makara’s mouth. The dot (bindu), however, is spoken by way of addition. By the word “etc.,” any kind of design, like a water snake’s head and so forth, is included. “At the fringe’s end” the connection is that on the ends, which is the fringe’s ends, these are not permissible. The connection is that the pot designs are not allowed at the two ends, nor is any other decorative work. Ghaṭakā means ‘from the pot’. Lekhā means ‘from the writing’. The ablative case ending is elided. Vidhe is an securing device at the end of the waistband’s edges, at the base of the fringe, made of ivory, etc., and intended for its stability.

240. Deḍḍubhakanti udakasappasīsasadisaṃ. Murajanti nānāvaṇṇehi suttehi murajavaṭṭisaṇṭhānaṃ veṭhetvā kataṃ. Ṭīkāyaṃ pana “murajanti bahurajjuke ekato saṅkaḍḍhitvā ekāya rajjuyā paliveṭhetvā katarajjū”ti vuttaṃ, taṃ “bahurajjuke ekato katvā”tiādinā heṭṭhā vuttaaṭṭhakathāvacanena virujjhati. Maddavīṇanti pāmaṅgasaṇṭhānaṃ. Kalābukanti bahurajjukaṃ. Tesaṃ “na kappatī”ti iminā sambandho. Dve majjhimāti majjhe bhavā murajamaddavīṇasaṅkhātā dve.

240. Deḍḍubhaka means resembling the head of a water snake (udakasappasīsasadisa). Muraja means something made by wrapping it in the shape of a drum (murajavaṭṭisaṇṭhāna) with threads of various colors (nānāvaṇṇehi suttehi). However, in the Ṭīkā it is said, “Muraja means ropes gathered together and wrapped with a single rope,” but this contradicts the statement of the Aṭṭhakathā below, which says, “Made by combining many ropes,” and so forth. Maddavīṇa means the shape of a soft vine (pāmaṅgasaṇṭhāna). Kalābuka means many ropes (bahurajjuka). Their connection is with “it is not permissible” (na kappati). Dve majjhimā means the two in the middle, namely the muraja and maddavīṇa.

240. Deḍḍubhaka means resembling the head of a water snake. Muraja means made by braiding and wrapping threads of various colors in the shape of a drum’s ring. However, in the commentary, it is said that “muraja” means “a rope made by gathering many cords together and wrapping them with a single cord,” which contradicts the statement of the sub-commentary mentioned below, “having made many cords into one,” and so on. Maddavīṇa means shaped like a small drum. Kalābuka means made of many cords. The connection of these is with “is not permissible.” Dve majjhimā means the two in the middle, namely the muraja and maddavīṇa.

241. Gaṇṭhiyo cāpīti cīvarassa gaṇṭhiyo cāpi. Tammayāti tehi veḷuādīhi nibbattā. Pasaṅgena panetaṃ vuttanti.

241. Gaṇṭhiyo cāpī means the knots (gaṇṭhi) of the robe (cīvara) as well. Tammayā means made of those, such as bamboo (veḷu) and so forth. However, this is mentioned incidentally.

241. Gaṇṭhiyo cāpī: And also, the knots of the robe. Tammayā means made from those, namely bamboo and so on. This has been spoken incidentally.

The explanation of the first recitation section (paṭhamabhāṇavāra) is concluded.

34. Pathavīniddesavaṇṇanā

34. Explanation of the Earth Section (Pathavīniddesavaṇṇanā)

34. Explanation of the Section on the Earth

242. Jātājātāti duvidhāti jātā pathavī ajātā pathavīti pathavī duvidhāti attho. Iminā jātapathaviñca ajātapathaviñca dasseti. Tāsaṃ vibhāgaṃ dasseti “suddhā”tiādinā. Suddhamattikapaṃsukā ca adaḍḍhā ca bahumattikapaṃsukā ca cātumāsādhikovaṭṭhapaṃsumattikarāsi ca jātā pathavīti sambandho. Mattikā ca paṃsu cāti dvando. Suddhā appasakkharāditāya mattikā paṃsavo yassāti bāhirattho. Adaḍḍhāti uddhanapacanādivasena tathā tathā adaḍḍhā. Sā pana visuṃ natthi, suddhamattikādīsu aññatarāva veditabbā. Cattāro māsā, tehi sahito atireko kālo, tasmiṃ ovaṭṭhoti samāso. Ovaṭṭhoti yena kenaci udakena ovaṭṭho. Budhā pana “ākāsato vuṭṭhaudakeneva, na aññattha paharitvā patitabindunā”ti vadanti, “ovaṭṭho”ti sāmaññena vuttattā ca “pokkharaṇiyā ṭhitatanukaddamo vaṭṭati, bahalo tu na vaṭṭatī”ti (pāci. aṭṭha. 86) vuttattā ca “vinayavinicchaye sampatte garuke ṭhātabba”nti vinayalakkhaṇato ca na taṃ yujjatīti amhākaṃ khanti. Paṃsumattikānaṃ rāsi paṃsumattikarāsi. Catu…pe… vaṭṭho paṃsumattikarāsi yassāti aññapadattho, kammadhārayo vā.

242. Jātājātāti duvidhā means: Earth (pathavī) is of two kinds—formed (jātā) and unformed (ajātā); this is the meaning. By this, both formed earth (jātapathavī) and unformed earth (ajātapathavī) are shown. Their distinction is shown with “suddhā” and so forth. Pure clay and dust (suddhamattikapaṃsukā), unburnt (adaḍḍhā), mostly clay and dust (bahumattikapaṃsukā), and a heap of dust and clay wetted for more than four months (cātumāsādhikovaṭṭhapaṃsumattikarāsi) are formed earth (jātā pathavī); this is the connection. Mattikā ca paṃsu ca is a compound. Suddhā means having little gravel and such, hence clay and dust belonging to it; this is the external meaning. Adaḍḍhā means not burnt in various ways, such as by an oven or cooking. However, it does not exist separately; it should be understood as one among pure clay and the like. Four months (cattāro māsā), along with an additional time (atireko kālo), and wetted (ovaṭṭha) in that period; this is the compound. Ovaṭṭho means wetted by any water. However, the wise say, “Only by water fallen from the sky, not by drops struck elsewhere and fallen,” but because it is stated generally as “ovaṭṭho,” and because it is said, “Thin mud standing in a lotus pond is permissible, but thick mud is not” (pāci. aṭṭha. 86), and due to the disciplinary characteristic that “in a Vinaya decision, one should stand firm in serious matters,” we prefer that it is not suitable. A heap (rāsi) of dust and clay (paṃsumattikā) is paṃsumattikarāsi. One having a heap of dust and clay wetted for more than four months; this is another meaning, or it is a descriptive compound (kammadhāraya).

242. Jātājātāti duvidhāti means that the earth is of two kinds: originated earth and unoriginated earth. This shows both originated and unoriginated earth. He shows their division by “suddhā” etc. Pure clay and dust, as well as undurnt clay and dust that are abundant, and a heap of dust and clay accumulated for more than four months, these are related to the originated earth. There is a compound of clay and dust. The external meaning is, “Pure means clay and dust devoid of gravel etc.” Adaḍḍhā means undurnt in various ways by means of heating in a pot, and so on. It exists nowhere separately, and it should be understood as one of the pure clay and the rest. Four months, plus additional time in association with that, in that occurs accumulation. Ovaṭṭho means accumulated by any kind of water. But the wise say that it means “only by the rainwater that falls from the sky, not by drops that have struck elsewhere,”. Because, as it has been said generically by “ovaṭṭho,” and also, because it has been said that “thin mud that remained in a pond is permissible, but thick mud is not” (pāci. aṭṭha. 86), and also because, according to the characteristic of the Vinaya, that “when the Vinaya determination is reached, the stricter position should be followed,” that does not seem appropriate to us. The heap of dust and clay is a dust-and-clay heap. The meaning of the other term, “catu…pe… vaṭṭho,” is, “that which has a heap of dust and clay accumulated.” Or, it can be a descriptive compound.

243. Vālukā ca daḍḍhā ca yebhuyyasakkharādimahīpi ca cātumāsomavaṭṭhako vuttarāsi ca dutiyā bhūmīti sambandho sakkharā ca pāsāṇā ca marumbā ca kathalā ca vālukā cāti dvando. Suddhā sakkhara…pe… vālukā yassāti viggaho. Hatthamuṭṭhinā gahetabbappamāṇā sakkharā, tato upari pāsāṇā, kaṭasakkharā marumbā, kapālakhaṇḍāni kathalāti veditabbā. Dutiyāti ajātā. Vuttarāsīti vutto mattikapaṃsusirā.

243. Gravel (vālukā), burnt earth (daḍḍhā), land mostly consisting of gravel and such (yebhuyyasakkharādimahī), and that wetted for less than four months (cātumāsomavaṭṭhaka), as well as the aforementioned heap (vuttarāsi), are the second type of land (dutiyā bhūmi); this is the connection. Gravel (sakkharā), stones (pāsāṇā), pebbles (marumbā), potsherds (kathalā), and sand (vālukā) form a compound. Pure gravel and sand belonging to it; this is the analysis. Sakkharā are of a size graspable by a handful, above that are pāsāṇā, small gravel is marumbā, and fragments of pots are kathalā; thus it should be understood. Dutiyā means unformed (ajātā). Vuttarāsī means the heap of clay and dust mentioned.

243. Sand, burnt earth, earth abundant with gravel and other things, and the aforementioned heap accumulated for four months, are related to the second kind of ground. There is a compound of gravel, stones, pebbles, potsherds, and sand. The analysis is, “Pure gravel…etc… sand”. Sakkharā means gravel, the size of which can be grasped by the fist. Pāsāṇā means stones which are larger than that. Marumbā means potsherds, Kathalā should be understood as broken pieces of a pot. Dutiyā means the unoriginated. Vuttarāsī means the mentioned clay-and-dust heap.

244. Kīdisī yebhuyumattikādīti āha “dve bhāgā”tiādi. Yassa bhūmiyāti yassā bhūmiyā. Sesesupīti yebhuyyapaṃsuyebhuyyasakkharayebhuyyapāsāṇādīsu.

244. What is mostly clay and such like? It is said, “dve bhāgā” and so forth. Yassa bhūmiyā means “of whichever land.” Sesesupī means in the remaining cases, such as mostly dust (yebhuyyapaṃsu), mostly gravel (yebhuyyasakkhara), mostly stones (yebhuyyapāsāṇa), and so forth.

244. What kind is abundant in clay and the like? He says, “dve bhāgā” etc. Yassa bhūmiyā means on whichever ground. Sesesupīti means also for that which is abundant in dust, gravel, and stones, and so on.

245. “Pācittī”tiādinā tattha vinicchayaṃ dasseti. Jāte jātasaññissa khaṇane pācittīti sambandho. Jāteti jāte bhūmibhāge, liṅgavipallāso vā, jātāyāti vuttaṃ hoti. Jāte dveḷhassa vimatissa dukkaṭanti sambandho. Jāte ajātasaññissa anāpatti. Tathā āṇāpane anāpattīti yojanā. Ajātasaññissāti ajātāti saññā ajātasaññā, sā assa atthīti ajātasaññī, tassa.

245. With “pācittī” and so forth, the disciplinary ruling (vinicchaya) is shown there. For one perceiving it as formed (jātasaññī) digging formed land (jāta), there is a pācittiya offense; this is the connection. Jāte means in a formed portion of land (bhūmibhāga), or it is a gender shift, meaning “in the formed.” For one uncertain (dveḷhaka) between formed and unformed, there is a dukkaṭa offense; this is the connection. For one perceiving it as unformed (ajātasaññī) in formed land, there is no offense. Likewise, with an order (āṇāpana), there is no offense; this is the construction. Ajātasaññissā means one who has the perception (saññā) that it is unformed (ajātā), hence ajātasaññī, “of that one.”

245. By saying “Pācittī”, etc., he shows the decision there. Digging, with perception of the originated, in the originated, there is a pācittiya offense. That is the relation. Jāte means in the originated portion of the ground, or the change of gender, it is said, “Jātāya”. There is a dukkaṭa offense for doubt about the originated. No offense if one perceives it as unoriginated. Likewise, no offense if [another is] ordered. The analysis Ajātasaññissā is: the perception that it is unoriginated is unoriginated-perception, he who has that is one-who-perceives-as-unoriginated, for him.

246. Ekāyāṇattiyā ekāti sace sakiṃ āṇatto divasampi khaṇati, āṇāpakassa ekā eva āpattīti attho. Vācaso āpattīti sambandho. Vācasoti vicchāyaṃ so, vācāya vācāyāti attho.

246. Ekāyāṇattiyā ekā means: If one is ordered once (sakiṃ āṇatto) and digs even for a whole day, there is only one offense (ekā āpatti) for the one giving the order; this is the meaning. By speech (vācaso), there is an offense; this is the connection. Vācaso means “by that speech,” or “through speech,” meaning “by means of speech.”

246. Ekāyāṇattiyā ekāti means if one, having been commanded once, digs for a whole day, there is only one offense for the one who commanded. The offense applies to each command. Vācasoti as there is variation therein, the meaning is “by each and every statement”.

247. “Imaṃ ṭhānaṃ khaṇa vā”tiādinā yojetabbaṃ. “Ettha aggiṃ jālehi vā”ti yojanā . “Vattu”nti idaṃ “na vaṭṭatī”ti imassa kattupadavacananti attho. Atha vā “imaṃ ṭhānaṃ khaṇā”tiādippakāro vacanāya na vaṭṭatīti attho. Niyametvāti iminā “āvāṭaṃ khaṇa, kandaṃ khaṇā”tiādinā aniyametvā vattuṃ vaṭṭatīti dīpeti.

247. It should be construed as “Dig this place” and so forth. It is construed as “Make a fire here.” Vattu means this is the subject of “it is not permissible” (na vaṭṭati); this is the meaning. Alternatively, it means it is not permissible by speech in forms such as “Dig this place.” Niyametvā indicates that it is permissible to say without specifying, such as “Dig a pit,” “Dig a bulb,” and so forth, without restriction.

247. It should be connected with “Dig this place, or” etc. The connection is, “Kindle a fire here, or”. “Vattu”nti means, this “it is not proper” is a statement of the subject of this. Or the meaning is that it is not proper to speak in such a way as “dig this place.” Niyametvāti by this, he indicates that it is appropriate to speak without specifying, such as “dig a pit, dig a root” etc.

248. “Imassa thambhassa āvāṭaṃ jāna vā, kappiyaṃ karohi vā”ti ca “mattikaṃ jāna vā, mattikaṃ āhara vā, mattikaṃ kappiyaṃ karohi vā”ti ca edisaṃ vacanaṃ vaṭṭatīti sambandho. Etaṃ viya dissatīti edisaṃ, kiṃ taṃ? “Mattikaṃ dehī”tiādikaṃ upameyyaṃ. “Mattikaṃ jānā”tiādikaṃ pana upamānaṃ, tesaṃ upamānopameyyānaṃ yā kappiyasaṅkhātā samānadhammatā, sā upamā. Tathā ca vuttaṃ amhehi subodhālaṅkāre “upamānopameyyānaṃ, sadhammattaṃ siyopamā”ti. Aññathā upamānabhūtaakkharāvaḷisadisīyeva, akkharāvaḷi upameyyaṃ siyā. Vākye viya-saddoyeva pana upamānaṃ jotetīti veditabbaṃ.

248. Speech such as “Know the pit of this pillar, or make it allowable,” and “Know the clay, bring the clay, or make the clay allowable” is permissible; this is the connection. Edisaṃ means it appears like this. What is it? Something like “Give clay” is the object of comparison (upameyya). “Know the clay” and so forth is the standard of comparison (upamāna). The common quality (samānadhammatā) of these standards and objects, called permissibility (kappiya), is the simile (upamā). And so we have said in the Subodhālaṅkāra, “The common quality of the standard and the object is the simile.” Otherwise, it would merely be a similarity in the sequence of letters as the standard, and the sequence of letters would be the object. It should be understood that in a sentence, the word viya alone illuminates the standard.

248. It is appropriate to say things like, “Examine the pit for this post, or make it suitable,” and, “Examine the clay, or bring the clay, or make the clay suitable,” such a statement is appropriate. That which appears like this is edisaṃ. What is that? “Give the clay” and so forth are the objects of comparison. “Know the clay,” and so forth, on the other hand, are the standards of comparison. The common characteristic, known as suitability, shared by the standards of comparison and the objects of comparison, is the simile. And so it has been said by us in Subodhālaṅkāra, “The sharing of a common characteristic by the standard of comparison and the object of comparison is a simile.” Otherwise, the series of letters forming the standard of comparison alone, the series of letters would become the object of comparison. It should be understood that, in a sentence, only the word ‘viya’ illuminates the standard of comparison.

249. Pathaviyā asambaddhaṃ sukkhakaddamaādikañca tanukaṃ ussiñcanīyakaddamañca kopetuṃ labbhanti sambandho. Kaddamaādikanti ettha ādi-saddena udakena gataṭṭhāne udakapappaṭako nāma hoti, yaṃ vātappahārena calati, taṃ saṅgaṇhāti. Ussiñcanīyakaddamanti ghaṭehi ussiñcituṃ sakkuṇeyyakaddamaṃ.

249. Dry mud (sukkhakaddama) and the like, unrelated to the earth (pathavī), thin mud suitable for sprinkling (ussiñcanīyakaddama), and the like may be disturbed (kopetuṃ labbhati); this is the connection. In kaddamaādika, the term ādi includes something called a water bubble (udakapappaṭaka), formed where water has gone, which moves with the wind’s force; this is encompassed. Ussiñcanīyakaddama means mud that can be sprinkled with pots.

249. Connection is made with earth that is unconnected, such as dry clay, and thin, pourable clay. Herein “such as clay” (kaddamaādika), by the word ādi (such as), the name of sediment that occurs in watery places which is moved by the force of the wind is called water-scales is implied. By ussiñcanīyakaddama (pourable-clay) is implied any clay able to be scooped with pots.

250. “Cātumāsādhikovaṭṭhaṃ gaṇḍuppāda”ntiādinā sambandhitabbaṃ. Gaṇḍaṃ pathaviyā gaṇḍasadisaṃ mattikarāsiṃ uppādentīti gaṇḍuppādā. Idha pana tehi uṭṭhāpito gūtho “gaṇḍuppāda”nti niddiṭṭho. Potthakesu pana “gaṇḍuppādo”ti pāṭho dissati. Taṃ “na kopaye”ti ettha kammena bhavitabbanti na yujjati. Mūsikukkiranti mūsikānaṃ ukkiro khaṇitvā bahi kataṃ paṃsurāsi mūsikukkiroti. Leḍḍādinti ettha leḍḍunti kasitaṭṭhāne naṅgalacchinnamattikāpiṇḍaṃ. Ādi-saddena gāvīnaṃ khuracchinnaṃ kaddamaṃ saṅgaṇhāti.

250. It should be connected with “cātumāsādhikovaṭṭhaṃ gaṇḍuppāda” and so forth. Gaṇḍuppādā means those producing a lump (gaṇḍa), a pile of clay resembling a lump on the earth. Here, however, the excrement raised by them is designated as gaṇḍuppāda. In some manuscripts, the reading gaṇḍuppādo appears. This does not fit with “he should not disturb” (na kopaye), as it should be in the accusative case with that verb. Mūsikukkira means the heap of dust (paṃsurāsi) dug out by mice (mūsika), called mūsikukkiro. In leḍḍādi, leḍḍu means a clod of clay (mattikāpiṇḍa) cut by a plow at a cultivated place. The term ādi includes mud broken by cows’ hooves.

250. It should be connected with “cātumāsādhikovaṭṭhaṃ gaṇḍuppāda” and so on. Gaṇḍuppādā are the lumps resembling the lumps on earth that raise heaps of clay. Here, however, the dung raised by them is indicated as “gaṇḍuppāda”. In the books, however, the reading “gaṇḍuppādo” is seen. It does not fit that it should be the object because of the word “na kopaye” (should not disturb). Mūsikukkira (mouse-hill) is the pile of soil made outside by digging of mice (mūsikānaṃ). In leḍḍādi(clod,etc.), leḍḍu (clod) means a lump of clay cut by the plough in the ploughed field. By the word ādi (etc.), the clay cut by the hoofs of cows is implied.

251-2. Udakasantike patite vāpiādīnaṃ kūle ca pāsāṇe lagge raje ca navasoṇḍiyā patite raje ca abbhokāsuṭṭhite vammike ca mattikākuṭṭe ca tathāti sambandho. Tathāti iminā kūlādike cātumāsādhikovaṭṭhaṃ vā sabbaṃ na kopayeti idaṃ atidisati. Iṭṭhakakuṭṭako vaṭṭatīti āha “yebhuyyā”tiādi. Yebhuyyena kathalā etthāti yebhuyyakathalā, bhūmi , tiṭṭhati etthāti ṭhānaṃ , yebhuyyakathalāya ṭhānaṃ, tasmiṃ. Iṭṭhakakuṭṭako yebhuyyakathalā viya hotīti adhippāyo. Kuṭṭakaṃ kopentassa anāpattīti adhippāyo. Iṭṭhakāya kato kuṭṭakoti samāso.

251-2. Dust (raja) fallen near water (udakasantike), on the banks of ponds (vāpi) and such, or stuck to stones (pāsāṇa), dust fallen on a fresh ditch (navasoṇḍi), anthills (vammika) standing in open spaces (abbhokāsa), and clay walls (mattikākuṭṭa)—thus it is; this is the connection. Tathā indicates that this does not disturb everything wetted for more than four months (cātumāsādhikovaṭṭha), such as banks and the like; this is the extension. A brick wall (iṭṭhakakuṭṭaka) is permissible; hence it says “yebhuyyā” and so forth. Mostly consisting of potsherds (yebhuyyena kathalā) here is yebhuyyakathalā; the land (bhūmi) stands here as ṭhānaṃ, meaning “in a place mostly of potsherds.” A brick wall (iṭṭhakakuṭṭaka) is like one mostly of potsherds; this is the intent. There is no offense for one disturbing a wall (kuṭṭaka); this is the intent. A wall made of bricks (iṭṭhakāya kato kuṭṭako) is a compound.

251-2. Having fallen near water, on the banks of ponds and other bodies of water, on rocks that are connected, on fallen sand on a new sandbank, on a termite mound arisen in open-space, and on a heap of clay—the connection is with ‘so’ (tathā). By means of tathā (so), it is conveyed that one should not agitate all these, such as banks, etc., beyond four months. He states “yebhuyyā” etc., because it is like a brick-kiln. Yebhuyyakathalā means the place where most conversation happens, the ground (bhūmi), ṭhānaṃ means standing place, a place for the most conversation, in that. The intention is that a brick-kiln is like yebhuyyakathalā. The meaning is that there is no offense for one who agitates a kiln. The compound word is kuṭṭaka (kiln) made with iṭṭhaka (bricks).

253-5. Sañcāletvā bhūmiṃ vikopayaṃ thambhādiṃ gaṇhituṃ vāti sambandho. Tattha vikopayanti karaṇatthe paccattavacanaṃ, vikopayatāti attho. Aññathā kathamettha paṭhamāpasaṅgo. Paṭhamā hi “bhava”nti vutte siyā, na ca “gaṇhitu”ntiādīsu tuṃ-paccayehi vutto koci atthi, yadā bhāve tuṃ-paccayo, tadā na kiñci vuttaṃ hotīti, “na kappatī”ti padhānakiriyāyapi heṭṭhā vuttanayena kattā aññoyevāti evaṃ sabbattha. Tatiyatthe tu sati ito cito sañcāletvā bhūmiṃ vikopayatā thambhādiṃ gaṇhituṃ na kappatīti atīva yujjati. Dhārāyāti passāvadhārāya. Visamaṃ samaṃ kātuṃ sammuñjanīhi ghaṃsituṃ vāti yojanā. Visamanti visamaṭṭhānaṃ. “Padaṃ dassessāmī”ti bhūmiṃ bhindanto caṅkamituṃ vāti sambandho. Bhindantoti bhindatā. Kaṇḍurogī vā taṭādīsu aṅgapaccaṅgaṃ ghaṃsitunti yojanā. Kaṇḍurogīti kaṇḍuroginā. Ca-saddo avadhāraṇe.

253-5. Shaking (sañcāletvā) the earth (bhūmi) and disturbing (vikopayaṃ) it to take a pillar (thambha) or the like is not permissible; this is the connection. Here, vikopayaṃ is an active participle in the instrumental sense, meaning “disturbing.” Otherwise, how would the nominative case apply here? The nominative could occur if “be” (bhava) were stated, but no such verb is expressed with infinitive endings (tuṃ-paccaya) like “to take” (gaṇhituṃ), and when the infinitive is used in an abstract sense, nothing is stated; thus, even with the main verb “it is not permissible” (na kappati), the agent is another, as explained below in all cases. When taken in the instrumental sense, “It is not permissible to take a pillar or the like by shaking the earth and disturbing it from this side to that” fits perfectly. Dhārāyā means with a stream of urine (passāvadhārā). To level uneven ground (visamaṃ samaṃ kātuṃ) by rubbing with brooms (sammuñjanīhi ghaṃsituṃ) is permissible; this is the construction. Visama means an uneven place. Breaking (bhindanto) the earth (bhūmi) while saying, “I will show the spot,” to walk (caṅkamituṃ) is permissible; this is the connection. Bhindanto means “by breaking.” An itchy person (kaṇḍurogī) rubbing limbs (aṅgapaccaṅga) on slopes (taṭa) and the like is permissible; this is the construction. Kaṇḍurogī means “by one with itch.” The particle ca is for emphasis.

253-5. The connection is ‘having moved the earth to agitate it, or to take a pillar, etc’. Therein, vikopaya is an instrumental expression, meaning ‘agitating’. Otherwise, how could there be a subject here? Because, if one were to say “become” (bhava), it would be in first case. But the usage of tuṃ suffix (tum) in “to take” (gaṇhitu) etc is not denoting the agent, if the tuṃ suffix is used for the action, then nothing would be said; and, as per principle stated below, in the case of the main verb “is not allowable” (na kappatī) too, the agent is quite different; thus everywhere. But if it is in the instrumental, then the phrase ‘having moved the earth to and fro, by agitating, to take a pillar etc., is not allowable’ is very appropriate. Dhārāyā means ‘by the stream of urine’. The connection is ‘to make an uneven place even, or to scrub with a broom’. Visama means ‘an uneven place’. The connection is ‘intending “I will show the footprint,” and treading while breaking the ground’. Bhindanto means by one who breaks. The connection is ‘a person with scabies, or rubbing limbs on a bank, etc.’. Kaṇḍurogī means by a person with scabies. The word ca is for emphasis.

256-7. Suddhacittassāti pathavibhedādhippāyavirahena parisuddhacittassa.

256-7. Suddhacittassā means for one with a pure mind (parisuddhacittassa), free from the intention to break the earth (pathavibhedādhippāya).

256-7. Suddhacittassā means of one whose mind is pure, without intention to break earth.

258. Aggissa anupādāne kapāle vā anupādānāya iṭṭhakāya vā aggiṃ pātetuṃ vā avase sati bhūmiyaṃ pātetuṃ vā labbhateti sambandho. Upādānaṃ indhanaṃ, na upādānaṃ anupādānaṃ, tasmiṃ. Vaso pabhuttaṃ. “Vaso pabhutte āyatte”ti hi nighaṇḍu. Na vaso avaso, tasmiṃ apabhutteti attho. Patitaṭṭhāneyeva upādānaṃ datvā aggiṃ kātuṃ vaṭṭati. Sukkhakhāṇukasukkharukkhādīsu ca aggiṃ dātuṃ na vaṭṭati. Sace pana “pathaviṃ appattameva nibbāpetvā gamissāmī”ti deti, vaṭṭati, pacchā nibbāpetuṃ na sakkoti, avisayattā anāpatti. “Bhūmiyaṃ pātehī”ti evampi vattuṃ na vaṭṭatīti.

258. To drop fire (aggiṃ pātetuṃ) onto a potsherd (kapāla) without fuel (anupādāna), or onto a brick (iṭṭhakā) without fuel, or, if no option remains (avase sati), onto the earth (bhūmi) is permissible; this is the connection. Upādāna means fuel; anupādāna means without fuel, in that case. Vaso means controlled. Indeed, in the dictionary it says, “Vaso means controlled or dependent.” Avaso means uncontrolled, in that case meaning not controlled. It is permissible to make a fire by placing fuel only at the spot where it falls. It is not permissible to give fire to dry stakes (sukkhakhāṇuka) or dry trees (sukkharukkha) and the like. However, if one gives it thinking, “I will extinguish it before it reaches the earth and leave,” it is permissible; if one cannot extinguish it afterward due to it being beyond control (avisayattā), there is no offense. Even saying, “Drop it on the earth,” is not permissible.

258. The connection is ‘when fuel is absent, in a pot, or when bricks are absent for fuel, it is permissible to pour fire, or if unavailable, to pour it on the ground’. Upādānaṃ means fuel; not fuel is anupādānaṃ, in that. Vasa means abundance. The lexicon says “Vasa means abundance, independent”. Not vasa is avaso, meaning in that which is not abundant. It is proper to make a fire by giving fuel only in the place where it fell. It is not proper to set fire to dry grass, dry trees, etc. But if one sets it thinking, “I will leave after extinguishing it, before it reaches the earth,” it is allowable; if later one is not able to extinguish it, there is no offense because it is not within one’s capacity. It should not even be said, “Pour it on the ground.”

The explanation of the Earth Section (Pathavīniddesavaṇṇanā) is concluded.

35. Parikkhāraniddesavaṇṇanā

35. Explanation of the Requisites Section (Parikkhāraniddesavaṇṇanā)

35. Explanation of the Section on Requisites

259-60. Chatte anto bahi ca pañcavaṇṇehi suttehi sibbituñca paṇṇe girikūṭaaḍḍhacandādiṃ chindituñca na vaṭṭatīti sambandho. Chatteti tālapaṇṇe chatte. Girikūṭaṃ nāma makaradantakaṃ, ādi-saddena tādisaṃ aññaṃ vikārarūpaṃ saṅgahitaṃ. Ghaṭakanti gehatthambhesu viya kayiramānaṃ ghaṭakaṃ. Daṇḍeti chattadaṇḍe. Lekhāti tahiṃ tahiṃ dinnā lekhā. Sādisanti dīghena niddiṭṭhaṃ. Bundamhi mūle.

259-60. It is not permissible to sew (sibbituṃ) an umbrella (chatta) inside and out with threads of five colors (pañcavaṇṇehi suttehi), nor to cut (chindituṃ) leaves (paṇṇa) into shapes like mountain peaks (girikūṭa), half-moons (aḍḍhacanda), and so forth; this is the connection. Chatte means an umbrella made of palm leaves (tālapaṇṇa). Girikūṭa means crocodile teeth (makaradantaka), and the term ādi includes any other such altered form. Ghaṭaka means a pot-like structure (ghaṭaka) made as on house pillars. Daṇḍe means on the umbrella handle (chattadaṇḍa). Lekhā means lines (lekhā) given here and there. Sādisa means described at length. Bundamhi means at the base (mūla).

259-60. It is not allowable to sew on the inside and outside with five-colored threads, nor to cut leaf(-umbrellas) into shapes like mountain peaks, half-moons, etc. This is the connection. In the umbrella, means in an umbrella made of palm leaves. The term mountain peak means a design like a crocodile tooth. By the word etc., other kinds of decorative forms like that are included. Ghaṭaka means a support made like pillars in a house. On the handle, means on the handle of the umbrella. Lines, means the lines given here and there. Similar is indicated by the length. At the base, means at the root.

261. Thiratthaṃ chatte ekavaṇṇena sibbituṃ vā pañjaraṃ vinandhituṃ vā vaṭṭatīti sambandho. Sibbitunti anto bahi ca sibbituṃ. Ekavaṇṇenāti nīlādinā ekavaṇṇena. Pañjaranti chattadaṇḍagāhakasalākapañjaraṃ. Thiratthanti iminā na vaṇṇamaṭṭhatthāyāti dasseti. Bandhituṃ daṇḍe lekhā vaṭṭatīti sambandho. Bandhitunti vātappahārena acalanatthaṃ chattamaṇḍalikaṃ rajjukehi gahetvā bandhanatthāya. Lekhāvāti valayamiva ukkiritvā katā lekhā eva. Vaṭṭatīti yadipi na bandhati, rajjukehi bandhituṃ yuttaṭṭhānattā vaṭṭati.

261. For stability (thiratthaṃ), it is permissible to sew (sibbituṃ) the umbrella (chatta) with a single color (ekavaṇṇena) or to tie (vinandhituṃ) a cage-like structure (pañjara); this is the connection. Sibbituṃ means to sew inside and out. Ekavaṇṇena means with one color such as blue (nīla). Pañjara means the cage of rods (salākapañjara) holding the umbrella handle (chattadaṇḍa). Thiratthaṃ indicates that it is not for the sake of adornment (vaṇṇamaṭṭhattha). It is permissible to tie (bandhituṃ) lines (lekhā) on the handle (daṇḍa); this is the connection. Bandhituṃ means tying the umbrella’s circular frame (chattamaṇḍalika) with ropes (rajjuka) to prevent movement by the wind (vātappahāra). Lekhāvā means a line (lekhā) carved like a ring (valaya). Vaṭṭati means: Even if it is not tied, it is permissible due to being a suitable place for tying with ropes.

261. It is allowable to sew an umbrella with one color for strength, or to fasten a cage. This is the connection. To sew, means to sew both inside and outside. With one color, means with a single color like blue, etc. Cage, means a cage of ribs to hold the handle of the umbrella. For strengthening, by this, it shows that it is not for the sake of color and smoothness. It is permissible to make lines on the handle for fastening. This is the connection. For fastening, means after taking and securing the umbrella’s circular frame with cords to make it steady against the force of the wind. Or lines, specifically refers to lines made by carving as if making a ring. It is allowable, even if he does not fasten it, it is allowable because it is a place suitable for fastening with cords.

262. Cīvare ante vāpi paṭṭamukhe vāpi veṇipi vā saṅkhalikāpi vā aññaṃ sūcivikāraṃ vā pāḷikaṇṇikaādikaṃ kappabinduvikārampi vā na ca kappatīti sambandho. Anteti cīvarapariyante, anuvāteti vuttaṃ hoti. Paṭṭamukheti paṭṭakoṭiyaṃ, dvinnaṃ paṭṭānaṃ saṅghaṭitaṭṭhānaṃ sandhāyetaṃ vuttaṃ. Veṇīti varakasīsākārena sibbanaṃ. Saṅkhalikāti biḷālabandhanākārena sibbanaṃ. Aññaṃ sūcivikāraṃ vāti cīvaramaṇḍanatthāya kayiramānaṃ aññaṃ yaṃ kiñci sūcikammavikāraṃ vā. Ṭīkāyaṃ pana “satapadisadisaṃ aññaṃ vā sūcivikāraṃ na kappatī”ti sāmaññena vuttaṃ. “Cīvaramaṇḍanatthāya nānāsuttakehi satapadisadisaṃ sibbantā āgantukapaṭṭaṃ ṭhapenti, aññampi yaṃ kiñci sūcikammavikāraṃ karonti, sabbaṃ na vaṭṭatī”ti aṭṭhakathāyaṃ vuttattā pana nānāvaṇṇehi vā hotu, ekavaṇṇena vā hotu, cīvaramaṇḍanatthāya saṃsibbantānaṃ sūcikammavikāraṃ sandhāya vuttanti cīvaresu phālitaṭṭhānassa thirabhāvatthaṃ satapadisadisampi sibbituṃ vaṭṭatīti amhākaṃ khanti. Pāḷi-saddena, kaṇṇika-saddena ca kappa-saddalopena vā upacārena vā pāḷikappādayova gahitā. Pāḷi ca kaṇṇikā ca pāḷikaṇṇikāyo, tā ādi yassa aññassa tādisassāti viggaho. Tattha nīlāvaḷiādisaṇṭhānāya bindupantiyā yathā sobhati, tathā kayiramāno pāḷikappo. Tatheva bindusamūhe katthaci dassetvā kayiramāno kaṇṇikakappo.

262. Neither at the edge (anta) of the robe (cīvara), nor at the border’s opening (paṭṭamukha), nor a braid (veṇi), nor a chain-like stitch (saṅkhalikā), nor any other needlework alteration (sūcivikāra), nor a decorative row or ear-like pattern (pāḷikaṇṇikaādika) with allowable dots (kappabinduvikāra), is permissible; this is the connection. Ante means at the robe’s edge (cīvarapariyanta), meaning it follows the wind (anuvāta). Paṭṭamukhe means at the border’s tip (paṭṭakoṭi), referring to the junction of two borders (dvinnaṃ paṭṭānaṃ saṅghaṭitaṭṭhāna). Veṇī means sewing in the shape of a fine braid (varakasīsākāra). Saṅkhalikā means sewing in the shape of a cat’s binding (biḷālabandhanākāra). Aññaṃ sūcivikāraṃ vā means any other needlework alteration made for adorning the robe (cīvaramaṇḍanattha). However, in the Ṭīkā it is stated generally, “A centipede-like (satapadi) or any other needlework alteration is not permissible.” Because it is said in the Aṭṭhakathā, “Those sewing a centipede-like pattern with various threads for adorning the robe place an extra strip (āgantukapaṭṭa), and they make any other needlework alteration; all this is not permissible,” whether it is with various colors (nānāvaṇṇa) or a single color (ekavaṇṇa), it refers to needlework alterations made by those sewing for adorning the robe (cīvaramaṇḍanattha); thus, we prefer that sewing even a centipede-like pattern for the stability (thirabhāvattha) of a torn part of the robe (phālitaṭṭhāna) is permissible. By the terms pāḷi and kaṇṇika, or by the elision or figurative use of kappa, only pāḷikappa and the like are meant. Pāḷi ca kaṇṇikā ca pāḷikaṇṇikāyo means a row (pāḷi) and an ear-like pattern (kaṇṇikā); it is a compound meaning “having those as the foremost of such others.” There, pāḷikappa is made with a row of dots (bindupanti) in a shape like a blue line (nīlāvaḷi) to be beautiful. Similarly, kaṇṇikakappa is made by showing a group of dots (bindusamūha) somewhere.

262. On a robe, it is not permissible to have, at the edge, or at the front of a strip, or even a braid, or a chain-like pattern, or any other kind of needlework alteration, or such as pāḷi, ear-like projections and the like, or even an alteration of permissible dot. This is the connection. At the edge, means at the border of the robe; it is said to be a border trim. At the front of a strip, means at the edge of the strip; this is said referring to the place where two strips are joined. Braid, means sewing in the shape of the top of a bundle. Chain-like, means sewing in the manner of a cat’s binding. Or any other kind of needlework alteration, means any other kind of needlework done for the adornment of the robe. In the commentary, however, it is stated generally, “It is not permissible to do any other kind of needlework alteration resembling a centipede.” Because it is said in the Aṭṭhakathā, “Placing an added piece of cloth, they sew something similar to a centipede with various threads for the purpose of adorning the robe, and they do any other kind of needlework alteration; all of it is not allowable,” therefore, whether it is with various colors or with one color, it is said in reference to the needlework alteration of those who are sewing for the adornment of the robe. My inclination is that it is permissible to sew something similar to a centipede for strengthening a torn part of the robe. By the word Pāḷi, and by the word Kaṇṇika, by elision of the word kappa or by usage, only pāḷikappa and the like are taken. Pāḷi and kaṇṇikā are pāḷikaṇṇikā; that which has those and other such things as its beginning – that is the analysis. In that, pāḷikappa is what is made to look beautiful with a row of dots in the form of a line of blue, etc. Similarly, kaṇṇikakappa is what is made by showing a cluster of dots somewhere.

263. Gaṇṭhipāsakapaṭṭāti gaṇṭhino ca pāsakassa ca patiṭṭhānaṭṭhāne ṭhapetabbā paṭṭā. Vaṭṭatīti ettha “gaṇṭhipāsakā”ti katvā “catukoṇāva vaṭṭantī”ti atthato vacanaṃ vipallāsetvā yojetabbaṃ. Agghiyanti cetiyasaṇṭhānena sibbanaṃ. Mūle ca agge ca ekasadisaṃ katvā muggarākārena sibbanaṃ muggaro. Vikāranti vikāro, liṅgavipallāsena vuttaṃ. Etthāti gaṇṭhipāsakapaṭṭesu.

263. Gaṇṭhipāsakapaṭṭā means strips (paṭṭā) to be placed at the position of a knot (gaṇṭhi) and a loop (pāsaka). Vaṭṭati—here, taking it as “gaṇṭhipāsakā,” it should be construed as “only quadrangular ones are permissible,” adjusting the meaning of the statement. Agghiya means sewing in the shape of a shrine (cetiyasaṇṭhāna). Muggaro means sewing in the shape of a mallet (muggarākāra), made identical at the base (mūla) and tip (agga). Vikāra means alteration (vikāro), stated with a gender shift. Etthā means in the case of gaṇṭhipāsakapaṭṭa.

263. Strips for the loop and button, means the strips to be placed at the places of the loop and the button. It is allowable, here, having said “loop and button,” it should be connected with the meaning by inverting the word order, “only square ones are allowable.” Agghiya, means sewing in the shape of a cetiya. Sewing in the shape of a pestle, making it uniform at the base and the tip, is a pestle. Vikāra, means alteration, it is said by a change of gender. Here, means in the strips for the loop and button.

264. Koṇasuttāti napuṃsakaniddeso, gaṇṭhipāsakapaṭṭānaṃ koṇehi nīhaṭasuttakoṭiyo. Pīḷakāti tāniyeva nivattetvā pīḷakākārena katāni. Duviññeyyāvāti tesaṃ antesu ekavāraṃ gaṇṭhikaraṇena vā puna nivattetvā sibbanena vā duviññeyyā eva. Gandhaṃ telaṃ vāti gandhaṃ vā telaṃ vā. Kañcikapiṭṭhakhalikaādīnipi vaṭṭanti.

264. Koṇasuttā is a neuter designation, meaning the ends of threads (suttakoṭi) drawn from the corners (koṇa) of gaṇṭhipāsakapaṭṭa. Pīḷakā means those same threads turned back and made into a pressed shape (pīḷakākāra). Duviññeyyāvā means they are indeed recognizable (duviññeyyā) either by making a knot (gaṇṭhi) once at their ends (anta) or by sewing them back again. Gandhaṃ telaṃ vā means scent (gandha) or oil (tela). Items like waistbands (kañcika), back supports (piṭṭhakhalika), and so forth are also permissible.

264. Koṇasuttāti, this is a neuter designation, referring to the ends of threads drawn out from the corners of knotted strings and strips. Pīḷakāti, these same [threads] are twisted back and made in the form of small lumps. Duviññeyyāvāti, they are truly difficult to discern, whether by making a knot once at their ends or by sewing them after twisting them back again. Gandhaṃ telaṃ vāti, either perfume or oil. Gruel, flour, solids, and the like are also allowed.

265. Maṇināti masāragallādipāsāṇena. Na ca ghaṭṭeyyāti neva ghaṭṭeyya. Aññena vāti muggaramusalādinā. Aṃsabaddhakakāyabandhanāni pana tathā kātuṃ vaṭṭati. Doṇiyaṃ katvā na ca ghaṃseyyāti pakkarajanākiraṇadoṇiyaṃ ṭhapetvā bhūmiyaṃ jaṇṇukāni nihantvā ito cito ca āvijjhitvā neva ghaṃseyyāti attho.

265. Maṇinā means with a gem (maṇi) such as sapphire (masāragalla) or stone (pāsāṇa). Na ca ghaṭṭeyyā means it should not be struck (neva ghaṭṭeyya). Aññena vā means with anything else like a mallet (muggara) or pestle (musala). However, shoulder-bound body-belts (aṃsabaddhakakāyabandhana) may be made in that way; this is permissible. Doṇiyaṃ katvā na ca ghaṃseyyā means: Having placed it in a trough (doṇi) for dyeing (pakkarajanākiraṇa), one should not rub (neva ghaṃseyyā) it by striking the knees (jaṇṇuka) on the ground (bhūmi) and pulling it this way and that (ito cito ca āvijjhitvā); this is the meaning.

265. Maṇināti, with a jewel such as crystal. Na ca ghaṭṭeyyāti, one should not rub. Aññena vāti, with something else, such as a pestle or a club. However, it is permissible to do so with shoulder straps and waistbands. Doṇiyaṃ katvā na ca ghaṃseyyāti, the meaning is that one should not rub [the cloth] by placing it in a trough used for pouring out leftover dye, kneeling on the ground, and rubbing it back and forth.

266-7. Kaṇṇakoṇakasuttānīti cīvararajanakāle lagganatthāya anuvāte catūsu koṇesu ca pāsakaṃ katvā bandhitāni suttāni, yāni “anujānāmi, bhikkhave, kaṇṇasuttaka”nti (mahāva. 344) evaṃ anuññātāni. Kaṇṇasaṅkhātā koṇā kaṇṇakoṇakā, tesu suttāni. Gaṇṭhikapāsakapaṭṭesu pana kaṇṇakoṇakasuttānaṃ duviññeyyānameva kappiyatā heṭṭhā vuttāti cīvare ratteyeva tesaṃ chinditabbatā natthi, kaṇṇakoṇakasuttānaṃ chinditabbatāya vuttattā anuvātehi nikkhamitasuttānipi chinditabbānīti veditabbaṃ. Dhammakaraṇe chattavaṭṭiyaṃ lekhaṃ ṭhapetvā lekhā na vaṭṭatīti yojanā. Chattavaṭṭiyanti chattassa mukhavaṭṭiyaṃ. Lekhāti upari vā heṭṭhā vā kucchiyaṃ vā aññā lekhā. Kuñcikāya ca pipphale ca maṇikā ca pīḷakā ca na vaṭṭantīti sambandho. Maṇikāti ekā vaṭṭamaṇi. Pīḷakāti sāsapamattikā muttarājisadisā bahuvaṭṭalekhā. Daṇḍamhīti pipphaladaṇḍake.

266-7. Kaṇṇakoṇakasuttānī means threads (sutta) tied at the four corners (catūsu koṇesu) and loops (pāsaka) of the robe (cīvara) for attaching during dyeing (rajanakāla), following the wind (anuvāta), which are permitted thus: “I allow, monks, corner threads (kaṇṇasuttaka)” (mahāva. 344). Kaṇṇakoṇakā means corners known as kaṇṇa; the threads in them are suttāni. However, in the case of gaṇṭhipāsakapaṭṭa, it was stated below that only the recognizability (duviññeyyatā) of kaṇṇakoṇakasutta is permissible (kappiya); thus, there is no need to cut them once the robe is dyed (ratta), but since it is stated that kaṇṇakoṇakasutta must be cut, it should be understood that even threads drawn out by the wind (anuvāta) must be cut. In a water pot (dhammakaraṇa), placing a line (lekha) on the umbrella’s rim (chattavaṭṭi) and then adding another line (lekhā) is not permissible; this is the construction. Chattavaṭṭiya means at the rim of the umbrella’s mouth (mukhavaṭṭi). Lekhā means another line above, below, or in the hollow (kucchi). Neither a key (kuñcikā), a fruit (pipphala), a single gem (maṇikā), nor a pressed shape (pīḷakā) is permissible; this is the connection. Maṇikā means a single round gem (vaṭṭamaṇi). Pīḷakā means many small round lines (bahuvaṭṭalekhā) resembling a row of mustard seeds (muttarāji). Daṇḍamhī means on the fruit handle (pipphaladaṇḍaka).

266-7. Kaṇṇakoṇakasuttānīti, these are threads that have loops tied at the four corners of the hem during the robe-dyeing process for hanging it up, which have been permitted as follows: “Monks, I allow corner threads” (Mahāva. 344). The corners considered to be “ears” are the kaṇṇakoṇakā; the threads in them [are kaṇṇakoṇakasuttāni]. However, because it was stated above regarding knotted strings and strips that the kaṇṇakoṇakasuttāni are allowed [only when] difficult to discern, there is no need to cut them after dyeing a robe, as it’s stated, as the kaṇṇakoṇakasuttāni are to be cut off, it must understood that also the threads that are pulled out through the hems are to be cut off. The phrases are to be combined, “In a water filter, after making a mark on the handle of an umbrella, a marking is not allowed”. Chattavaṭṭiyanti, on the rim of the umbrella’s face. Lekhāti, another marking above, below, or on the side. It is to be connected: “And on the key, on the pipphala, a jewel and a small lump are not allowed”. Maṇikāti, a single round jewel. Pīḷakāti, a multitude of design lines resembling rows of mustard seeds. Daṇḍamhīti, on the handle of the pipphala.

268-9. Araṇiyaṃ mālādi ca pattamaṇḍale bhittikammañca na vaṭṭatīti sambandhitabbaṃ. Araṇiyanti uttarāraṇi adharāraṇi araṇidhanukañca sāmaññena gahitaṃ. Pattamaṇḍaleti tipusīsādimaye pattamaṇḍale. Ettha pana makaradaṇḍakaṃ vaṭṭati. Heṭṭhāti kattarayaṭṭhiyā heṭṭhā. Uddhanti tassāyeva upari.

268-9. Neither garlands (mālā) and the like in the upper and lower fire-sticks (araṇi), nor wall-work (bhittikamma) on a leaf bowl (pattamaṇḍala), is permissible; this is the connection. Araṇiya means the upper fire-stick (uttarāraṇi), lower fire-stick (adharāraṇi), and fire-stick bow (araṇidhanuka), taken collectively. Pattamaṇḍale means a leaf bowl (pattamaṇḍala) made of iron or the like (tipusīsa). Here, however, a crocodile-tooth handle (makaradaṇḍaka) is permissible. Heṭṭhā means below the working stick (kattarayaṭṭhi). Uddha means above that same stick.

268-9. It should be connected: “On the fire-stick, garlands, and the like, and on the bowl’s surface, ornamentation is not allowed.” Araṇiyanti, the upper fire-stick, the lower fire-stick, and the fire-drill bow are all generally included. Pattamaṇḍaleti, on the surface of a bowl made of materials such as pewter and lead. Here, however, a decorative crocodile tooth is allowed. Heṭṭhāti, below the walking stick. Uddhanti, above the same.

270-3. Sammuñjanimhīti sammuñjaniyā liṅgavipallāso. Avāritanti itthirūpaṃ pana vāritaṃ. Sovaṇṇamayampīti suvaṇṇamayampi. Visāṇanāḷi nāma visāṇamayā nāḷi. Ettha pana avuttānipi yāni kānici ārakaṇḍakadantakaṭṭhachedanapānīyaghaṭapānīyauḷuṅkacuṇṇabhājanādīni vuttānaṃ anulomānīti veditabbāni. Yo panettha vinayaññū tādisaṃ parikkhāraṃ disvā chindeyya vā chindāpeyya vā, anupavajjo soti veditabbanti.

270-3. Sammuñjanimhī means in a broom (sammuñjani), with a gender shift. Avārita means not restricted, though a female form (itthirūpa) is restricted. Sovaṇṇamayampī means even made of gold (suvaṇṇamaya). Visāṇanāḷi means a tube made of horn (visāṇamaya nāḷi). Here, however, even items not mentioned—such as those for splitting copper (ārakaṇḍaka), ivory (dantaka), wood (kaṭṭha), cutting (chedana), water pots (pānīyaghaṭa), water dippers (pānīyauḷuṅka), powder containers (cuṇṇabhājana), and so forth—should be understood as conforming to those mentioned. Whoever, knowing the Vinaya (vinayaññū), sees such a requisite (parikkhāra) and cuts it (chindeyya) or causes it to be cut (chindāpeyya), should be understood as blameless (anupavajja).

270-3. Sammuñjanimhīti, in the case of a broom, it is a change of gender. Avāritanti, however, a female form is forbidden. Sovaṇṇamayampīti, even made of gold. Visāṇanāḷi means a tube made of horn. Here, however, those items that are not mentioned, but which follow accordingly from what has been mentioned, such as knives for cutting grass, tooth-sticks, water pots, water strainers, containers for powder, and so forth, should be understood. In this case, a Vinaya expert, upon seeing such an appliance, should cut it or have it cut, so that he may be without reproach.

The explanation of the Requisites Section (Parikkhāraniddesavaṇṇanā) is concluded.

36. Bhesajjaniddesavaṇṇanā

36. Explanation of the Medicines Section (Bhesajjaniddesavaṇṇanā)

36. Explanation of the Section on Medicines

274-5. Janassa bhesajjaṃ kātuṃ dātuṃ vattuñca na labbhatīti sambandhiyaṃ. Labbhatīti ettha “bhikkhunā”ti kattā “bhesajja”nti vuttakammaṃ. Nanu ca kātunti bhāvasādhanattā tassa avuttakammenāpi bhavitabbaṃ bhāve vihitakitakappaccayānaṃ payoge kammakārakassāpi icchitabbattāti? Saccaṃ, tathāpi padhānabhūtakammasattiyā abhidhāne sati appadhānakitakakiriyābhisambandhena guṇībhūtā kammasatti abhihitā viya viññāyati. Tathā ca vuttaṃ amhehi yogavinicchaye “padhānānuyāyitāya janavohārāya padhānasatyābhidhāne guṇasatti abhihitā viya pakāsatī”ti. Janassāti āgatāgatajanassa. Sahadhammīnañca pitūnañca tadupaṭṭhākabhikkhunissitabhaṇḍūnañca veyyāvaccakarassa ca bhikkhācariyaviññattisakehi bhesajjakaraṇaṃ labbhanti sambandho . Tattha sahadhamminanti saha caritabbo dhammo sīlasaddhāpaññāsaṅkhāto sahadhammo, so etesamatthīti sahadhammino, bhikkhu bhikkhunī sikkhamānā sāmaṇero sāmaṇerīti pañca, tesaṃ. Pitā ca mātā ca pitaro ekasesanayena, ubhinnaṃ sāmaññaniddeso vā, tesaṃ. Bhikkhunissito nāma yo vihāre sabbakammāni karonto bhikkhuṃ nissāya vasati. Bhaṇḍu nāma yo pabbajjāpekkho yāva pattacīvaraṃ paṭiyādiyati, tāva vihāre vasati, so paṇḍupalāso. Veyyāvaccakarassāti attano upaṭṭhākassa. Etesu pana mātāpitaro sace rajjepi ṭhitā paccāsīsanti, akātuṃ na vaṭṭati. Mātaraṃ anāmasantena sabbaṃ parikammaṃ kātabbaṃ. Pitā pana sahatthena nahāpanasambāhanādīni katvā upaṭṭhātabbo.

274-5. It is connected with “It is not permitted to prepare, give, or speak of medicine for a person.” Here, in “It is permitted,” “by a bhikkhu” is the agent, and “medicine” is the object spoken of. But isn’t it the case that, since “to prepare” is a bhāvasādhana (action-noun), it should also be possible with an unstated object, because in the use of suffixes like kita and kappa prescribed for bhāva (abstract action), the object case is also desired? True, yet when the primary object-power is expressed, the secondary action related to the kita-suffix, being subordinate, is understood as if its object-power is expressed. Thus, it has been said by us in the Yogavinicchaya: “When the primary power is expressed through the usage of people following the primary, the secondary power appears as if it is expressed.” “For a person” refers to any person who arrives. The connection is that preparing medicine is permitted for co-religionists, parents, those dependent on bhikkhunis, bhaṇḍus, and attendants, as well as through requests made by those who wander for alms. Herein, sahadhammika means those who have the same dhamma to be practiced—called sīla (virtue), saddhā (faith), and paññā (wisdom)—thus sahadhammika; these are the five: bhikkhus, bhikkhunis, sikkhamānās, sāmaṇeras, and sāmaṇerīs. “Parents” means father and mother, either by the rule of eka-sesa (singular remainder) or as a general designation for both. “Dependent on bhikkhunis” refers to one who lives in dependence on a bhikkhu while performing all tasks in the monastery. Bhaṇḍu refers to one aspiring to ordination who resides in the monastery until the bowl and robes are prepared; he is a paṇḍupalāsa. “For an attendant” means for one’s own supporter. However, if parents, even if established in a kingdom, request it, it must not be refused. All preparations must be done without touching the mother. The father, however, must be attended to by bathing and massaging him with one’s own hands.

274-5. The connection is that it is not permissible to prepare, give, or prescribe medicine for the public. Here, “is permissible” has “by the monk” as its agent, and “medicine” as its stated object. But since “to prepare” is a verbal noun, shouldn’t it also have an unstated object, because in the usage of kṛt and ka suffixes employed in the sense of action, even the action-object is desired? True, however, when the power of the principal object is expressed, the power of the subordinate object, connected to the subordinate verbal activity, is understood as though it were expressed. Thus, we have stated in the Yogavinicchaya: “Due to its following the principal, for the sake of common usage, when the principal power is expressed, the subordinate power is revealed as though it were expressed.” “For the public” means for any person who comes and goes. The connection should be read that making medicine is permissible with what belongs to fellow practitioners of the Dhamma, parents, those living dependent on a monk who has shaved their heads, those performing services, teachers, those who have been requested, and their own. Herein, “fellow practitioners of the Dhamma” (sahadhammina) means: the shared Dhamma – constituted by morality, faith, and wisdom – is to be practiced together; those who possess this are “fellow practitioners of the Dhamma” (sahadhammino), the five: monks, nuns, female probationers, male novices, and female novices. By the ekashesha derivation rule or, alternatively by the common designation for both, “parents” (pitaro) means father and mother. One dependent on a monk (bhikkhunissito) is one who resides in the monastery performing all duties, relying upon a monk. One with shaved head (bhaṇḍu) is someone expecting ordination; he resides in the monastery, pale as a withered leaf, until his bowl and robes are prepared. For one performing services (veyyāvaccakarassa) means for one’s own attendant. Among these, however, if the mother and father, even if they are established in kingship, do not expect it, it is not appropriate to do it. All services should be performed for the mother without touching her. But the father should be attended to after performing washing, massaging, etc., with one’s own hands.

276. Pitā ca mātā ca bhātā ca bhaginī cāti dvando pitā…pe… bhaginiyo. Mahanto ca cūḷo ca, mahācūḷā ca te pitā…pe… bhaginiyo cāti kammadhārayo. Tā ādi yesanteti aññapadattho. Mahācūḷa-saddā pitādi-saddehi paccekaṃ yojetabbā “mahāpituno cūḷapituno”tiādinā. Ādi-saddena panettha pitucchā mātulo, tesaṃ dasannampi yāva sattamā kulaparivaṭṭā puttaparamparañca saṅgaṇhāti. Tesaṃ sake bhesajjakaraṇaṃ labbhanti yojanā. Tesaṃ mahāpitādīnaṃ santake sati tena bhesajjakaraṇaṃ labbhatīti attho. Nāti natthi ce. Attaniyeti bhikkhuno attano santake satīti attho. Dātabbaṃ tāvakālikanti tāvakālikaṃ katvā dātabbanti attho. Te pana sace paṭidenti, gahetabbaṃ, no ce denti, na codetabbā. Yāva tassa dānaṃ, tāva kālo assāti tāvakālikaṃ. Ṇiko samāsante.

276. “Father and mother, brother and sister” is a dvanda compound: father… up to … sisters. “Great and small, both great and small” is a kammadhāraya compound applied to father… up to … sisters. “And so forth” indicates other relatives. The words mahācūḷa should be connected individually with the words for father and so on, as “great fathers, small fathers,” and so forth. The word ādi here includes paternal aunts, maternal uncles, and their ten descendants up to the seventh generation, as well as the lineage of sons. The connection is that preparing medicine for them is permitted. The meaning is that when it belongs to these great fathers and so forth, preparing medicine with it is permitted. “If not” means if it does not exist. “Belonging to oneself” means when it belongs to the bhikkhu himself. “It should be given temporarily” means it should be given after making it tāvakālika (temporary). If they offer it back, it may be accepted; if they do not give it, they should not be urged. “Temporary” means that the time lasts as long as that giving; it ends with the suffix ṇika.

276. The compound of father, mother, brother, and sister is “father…etc…sisters.” The karmadhāraya compound is: “great and small, great and small are those father…etc…sisters.” The other-word (meaning) is “those whose beginning are these.” The words “great and small” should be connected separately with the words “father,” etc., as “of the great father, of the small father,” etc. Here, by the word “etc,” are included paternal aunts and maternal uncles, and the lineage of descendants of all ten of these, up to the seventh generation. The connection is that making medicine is permissible with what belongs to them. It means that if they, the great father, etc., have it, then making medicine with it is permissible. Nā means “if not.” Attaniye means “if the monk has what belongs to himself.” Tāvakālikaṃ should be given means “it should be given having been made temporary.” If they, however, return it, it should be accepted; but if they do not give, they should not be urged. Tāvakālikaṃ means “the time is as long as his giving.” The ṇika affix comes at the end of a compound.

277. Bhesajjakaraṇādīti ādi-saddena anāmaṭṭhapiṇḍadānādīnaṃ gahaṇaṃ, hi-saddo hetumhi, hi yasmā etesu kuladūsanādayo na ruhanti, tasmā tesaṃ bhesajjakaraṇaṃ labbhaṃ, attaniye ca sati dātabbanti evamettha attho daṭṭhabbo. Na rūhatīti na rohati nappavattati na hoti, āpattiṃ na janetīti adhippāyo. Tesaṃ atthāya ñātisāmaṇerehi vā bhesajjaṃ āharāpetabbaṃ, attano atthāya vā āharāpetvā dātabbaṃ. Tehipi “upajjhāyādīnaṃ āharissāmā”ti vattasīsena āharitabbaṃ. Sace aññepi ye gilānā hutvā vihāraṃ pavisanti, tesaṃ sabbesampi apaccāsīsantena bhesajjaṃ kātabbaṃ. Saddhaṃ kulaṃ hoti bhikkhusaṅghassa mātāpituṭṭhānīyaṃ, tatra ce koci gilāno hoti, tassatthāya “bhante, itthannāmassa rogassa kiṃ bhesajjaṃ karontī”ti kappiyaṃ katvā pucchanti, idañcidañca gahetvā karontīti vaṭṭati, bhikkhūhi aññamaññaṃ vā kathā kātabbā.

277. “Preparing medicine and so forth”—the word ādi includes giving alms not touched by others and so on. The word hi indicates a reason: because faults like corrupting families do not arise in these cases, therefore preparing medicine for them is permitted, and when it belongs to oneself, it should be given. Thus, the meaning here should be understood. “Does not arise” means it does not grow, does not occur, does not happen, and does not produce an offense—this is the intent. Medicine should be brought for their sake by novice relatives, or brought for one’s own sake and given. They too should bring it with the intention, “We will bring it for the preceptors and so forth,” as a duty. If others who are sick enter the monastery, medicine must be prepared for all of them without expectation of return. If there is a faithful family that stands in place of parents for the bhikkhu sangha, and someone there is sick, they ask, “Venerable, what medicine should be prepared for this person’s illness?” after making it allowable, and it is proper to say, “They prepare this and that after taking it.” Bhikkhus may also discuss it among themselves.

277. The preparing of medicine, etc. By the word “etc.,” the giving of untouched food, etc., is included. The particle “hi” is used in the sense of reason. Here the meaning should be understood thus: because the faults of family corruption, etc., do not arise in these, therefore making medicine for them is permissible, and if one has what belongs to oneself, it should be given. Na rūhatī means it does not arise, it does not occur, it does not happen, it does not generate an offense. Medicine should be caused to be brought for them by novice relatives or should be given after being caused to be brought for one’s own sake. And those (novices) should bring (it), having “we will bring (it) for the preceptors, etc.,” as their vow. If any others who are sick enter the monastery, medicine should be prepared for all of them without expecting any return. A faithful family is in the position of mother and father to the monastic community. If someone there is sick, and they ask, having made it allowable, “Venerable sir, what medicine should be prepared for so-and-so’s illness?”, it is permissible (for the monks) to say, “Prepare this and that, taking this and that.” Or monks should discuss it among themselves.

278. Channaṃ mātādīnañca dāmarikacorassa issariyassa anāmaṭṭho piṇḍapāto dātuṃ avāritoti yojetabbaṃ. Channanti mātādīnaṃ channaṃ majjhe. Mātādīnanti bhikkhunissitaṃ ṭhapetvā avasesānaṃ pañcannaṃ mātādīnaṃ. “Channa”nti pana yojanāya aṭṭhakathāya virujjhati. Tattha hi “mātāpitūna”ntiādinā bhikkhunissitaṃ ohāya satteva vuttā. Ācariyabuddhadattattherena ca tatheva vuttaṃ –

278. “The alms food not touched by others may be given to the six, starting with the mother, and to a bandit or ruler”—this is the connection. “The six” refers to the six including the mother and so forth. “Starting with the mother” means the five starting with the mother, excluding those dependent on bhikkhunis. However, saying “the six” contradicts the commentary, for there it says “mother and father” and so on, listing only seven, omitting those dependent on bhikkhunis. The Elder Ācariyabuddhadatta also stated it thus—

278. Untouched almsfood is not prohibited to be given to the six, mother etc., and to the executioner, and to the lord. This should be connected. Channaṃ Among the six, mother etc. Mātādīnaṃ Of the five, mother, etc., excluding the monk-dependent. But the connection with “six” is contradicted by the commentary. Because there, only seven are mentioned, excluding the monk-dependent, with “of the mother and father,” etc. And Ācariya Buddhadatta Thera also said the same:

“Even that not touched by others may be given, the alms food, by one who knows;

To a bhaṇḍu of oneself, and to an attendant as well.” (vinaya vi. 493-495);

To one’s attendant, and also to one who performs duties.” (vinaya vi. 493-495);

Dāmarikacorassāti rajjaṃ patthayamānassa pākaṭacorassa. Anāmaṭṭhoti apabbajitassa hatthato laddhā attanā aññena vā pabbajitena aggahitaaggo, ayaṃ anāmaṭṭhapiṇḍapāto. Paṭisanthāro “vihārappattaṃ āgantukaṃ vā daliddādiṃ vā disvā ’pānīyaṃ pivā’ti dātabbaṃ, pādamakkhanatelaṃ dātabbaṃ, kāle āgatassa yāgubhattaṃ, vikāle āgatassa sace taṇḍulā atthi, taṇḍulā dātabbā, sayanaṭṭhānaṃ dātabbaṃ, corānaṃ pana saṅghikampidātabba”nti vutto. Avasesapaṭisanthāro pana apaccāsīsantena kātabbo. Tathā dhammapaṭisanthāropi yassa kassaci dātabbova.

“To a bandit” refers to a well-known thief aspiring to power. “Not touched by others” means alms food received from the hand of a layperson, not taken by oneself or another ordained person; this is anāmaṭṭhapiṇḍapāto. Hospitality is described thus: “Seeing a guest arriving at the monastery or a poor person, water should be given saying, ‘Drink water,’ oil for anointing the feet should be given, gruel or rice should be given to one arriving at the proper time, rice should be given to one arriving at the wrong time if rice is available, a sleeping place should be given, and even sanghika property may be given to thieves.” Other hospitality should be provided without expectation of return. Similarly, dhamma-hospitality must be given to anyone.

Dāmarikacorassāti means to an overt bandit who is seeking kingship. Anāmaṭṭhoti means the first portion of alms received from the hand of a non-ordained person and which are not taken/accepted by him or other ordained person, this almsfood is called Anāmaṭṭhapiṇḍapāta. Friendly welcome is said “when a resident, visitor, or a poor person etc. arrives, having seen give ‘drink water’, give foot-massage oil, gruel and solid food to one who has arrived on time, and if there are uncooked-rice to one who has arrived at an unseasonable time, give uncooked-rice, give a place to sleep, and give Sanghika-property to bandits”. But other kinds of friendly social interaction should be done without expectations. Similarly, dhamma-hospitality should be given to everyone.

279. Tesanti aññātakādīnaṃ gihīnaṃ. Kayirāti “bhaṇathā”ti vutte kareyya. “Na karomā”ti vutte sace vippaṭisārino bhavissanti, kātabbaṃ. Nattanoti attano suttodakehi na kayirāti yojanīyaṃ. Evaṃ sāmaññena paritte paṭipajjanavidhiṃ dassetvā idāni āṭānāṭiyaparitte paṭipajjitabbavidhiṃ dassetuṃ “bhaṇitabba”ntiādimāha. Bhaṇāpenteti “bhaṇathā”ti ajjhesanapubbakaṃ payojente. Parittaṃ sāsanogadhanti paṭhamameva āṭānāṭiyasuttaṃ abhaṇitvā sāsanapariyāpannaṃ mettasuttaṃ dhajaggasuttaṃ ratanasuttanti imāni suttāni sattāhaṃ bhaṇitvā yathāparikammaṃ parittaṃ āṭānāṭiyaparittaṃ bhaṇitabbanti yojanā.

279. “For them” refers to unrelated laypeople and so forth. “It should be done” means one should do it if told, “Prepare it.” If they say, “We won’t do it,” it should be done if they would feel remorse otherwise. “Not for oneself” means it should not be done with one’s own consecrated water—this is the connection. Having thus shown the general method of practicing paritta, now to show the method of practicing the Āṭānāṭiya paritta, it says “bhaṇitabba” and so forth. “Causing to recite” means prompting with a request, “Recite it.” “The paritta rooted in the teaching” means that without first reciting the Āṭānāṭiya Sutta, one should recite the Metta Sutta, Dhajagga Sutta, and Ratana Sutta—suttas included in the teaching—for seven days, then recite the Āṭānāṭiya paritta as the prepared paritta—this is the connection.

279. Tesanti refers to those laypeople such as those unrelated and others. Kayirāti means that one should do it when told, “Speak.” If told, “I will not do it,” if they will be remorseful, one should do it. Nattanoti Should not use them for own purposes. So it should be construed as not doing it with his own washings. Having thus shown in general the method of practice in the brief Paritta, now, in order to show the method to be practiced in the Āṭānāṭiya Paritta, he says, beginning with “bhaṇitabba”nti. Bhaṇāpenteti means prompting, requesting them to “recite.” Parittaṃ sāsanogadhanti means without reciting the Āṭānāṭiya Sutta first, having recited the Mettā Sutta, Dhajagga Sutta, and Ratana Sutta, which are included in the teachings, for seven days, then, as appropriate, the protective chant, the Āṭānāṭiya Paritta, should be recited.

280. “Āgantvā sīlaṃ detu, dhammaṃ parittañca bhāsatū”ti kenaci pesito gantvā sīlaṃ vā dātuṃ dhammaṃ parittaṃ vā vattuṃ labbhatīti sambandho.

280. “Having come, let him give sīla, speak dhamma, and recite paritta”—sent by someone, going to give sīla, speak dhamma, or recite paritta is permitted—this is the connection.

280. Having been sent by someone with the words, “Go and administer the precepts, teach the Dhamma and the Paritta,” it is permissible to go and administer the precepts, or to teach the Dhamma and the Paritta.

37. Uggahaniddesavaṇṇanā

37. Explanation of the Section on Taking Up

281. Puggala-saddamatte payutte attanopi gahaṇasambhavo siyāti byabhicāratthaṃ añña-saddappayogo. Sati sambhave byabhicāre visesanaṃ sātthakaṃ hotīti. Dasabhedampi ratananti “muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitaṅko masāragalla”nti (pāci. 506) evaṃ vuttaṃ dasabhedampi ratanaṃ. Uggaṇhantassāti gaṇhantassa sampaṭicchantassa.

281. The word añña is used to avoid misinterpretation, as the mere use of the word “person” might imply oneself too. When there is potential for misinterpretation, a qualifier is meaningful. “The ten kinds of treasures” refers to the ten types listed as “pearls, gems, beryl, conch, quartz, coral, silver, gold, ruby, and emerald” (pāci. 506). “Of one taking up” means of one grasping or receiving.

281. The word other is used to avoid ambiguity, as when the mere word ‘person’ is used, it might be possible to be taken as one’s self. Differentiation is meaningful when there is ambiguity and possibility. Dasabhedampi ratananti means the ten kinds of jewels that are spoken of as, “pearl, gem, beryl, conch, crystal, coral, silver, gold, ruby, cat’s eye” (pāci. 506). Uggaṇhantassāti to one who picks up, who receives them.

282-3. Tesu attatthaṃ uggaṇhantassa dvīsu nissaggīti sambandho. Tesūti tesu dasasu majjhe. Dvīsūti rajatajātarūpasaṅkhātesu dvīsu nissaggiyavatthūsu. Attatthanti iminā navakammādīnaṃ pañcannaṃ atthāya dukkaṭanti dīpeti. Sesesu dukkaṭanti avasesesu aṭṭhasu sabbesampi atthāya uggaṇhantassa dukkaṭanti attho. Gaṇañca saṅghañca puggalañca anāmasitvā “cetyassa navakammassa dammī”ti vutte ca na paṭikkhipeti sambandhanīyaṃ. Na paṭikkhipeti iminā saṅghādiṃ āmasitvā vutte paṭikkhipanaṃ dīpeti. Paṭikkhitte “kappiyakārakānaṃ vā hatthe bhavissati, mama purisānaṃ mayhameva vā hatthe bhavissati, kevalaṃ tumhe paccaye paribhuñjathā”ti vadati, vaṭṭati. Catupaccayatthāya ca dinnaṃ yena yena attho hoti, tadatthaṃ upanetabbaṃ. Tesaṃ cīvaratthāya dinnaṃ cīvareyeva upanetabbaṃ. Sace cīvarena tādiso attho natthi, piṇḍapātādīhi saṅgho kilamati, saṅghasuṭṭhutāya apaloketvā tadatthāyapi upanetabbaṃ. Esa nayo piṇḍapātagilānapaccayatthāya dinnepi. Senāsanatthāya dinnaṃ pana garubhaṇḍattā tattheva upanetabbaṃ, senāsanesu nassantesu jagganatthaṃ mūlacchejjaṃ akatvā avissajjetvā yāpanamattaṃ paribhuñjitabbaṃ.

282-3. Among them, for one taking up for one’s own benefit, there are two nissaggiya offenses—this is the connection. “Among them” means among those ten. “In two” refers to the two nissaggiya items: silver and gold. “For one’s own benefit” indicates that for the sake of the five purposes like new work, it is a dukkaṭa. “In the rest, a dukkaṭa” means that taking up any of the remaining eight for any purpose is a dukkaṭa. And if one does not reject it when it is said without mentioning the sangha, group, or person, “I give this for the new work of the shrine”—this is the connection. “Does not reject” indicates that it must be rejected if the sangha and so forth are mentioned. If rejected, saying, “It will be in the hands of the allowable agents, or in the hands of my people, or solely in my hands, and you only use the requisites,” it is allowable. What is given for the four requisites should be applied to whatever purpose is needed. What is given for robes should be applied only to robes. If there is no such need for robes, and the sangha is troubled by lack of alms food and so forth, it may be applied to that purpose for the sangha’s well-being without formal consent. The same applies to what is given for alms food or medicine for the sick. But what is given for lodgings, being a heavy item, should be applied only there; when lodgings deteriorate, it should be used just for maintenance without cutting off the root or relinquishing it entirely, only for minimal use.

282-3. Out of those, for one who is receiving for their own use, there is a Nissaggiya for two is the connection. Tesūti means among those ten. Dvīsūti in the two, namely, silver and gold, which are objects that entail a Nissaggiya. Attatthanti By this, it indicates a Dukkaṭa for the sake of five kinds, such as making a new building(navakamma), etc. Sesesu dukkaṭanti means that there is a Dukkaṭa for one who takes up the remaining eight for the sake of any of them. And when anything given saying, “I give this for the new construction of the Cetiya”, without specifying/touching Sangha, Community, and individual, this is also not to be refused. Na paṭikkhipeti By this, it is indicated not to refuse what is given by specifying the sangha, etc. If it is refused, it is permissible to say, “It will be in the hands of those who render things allowable, or it will be in the hands of my attendants, only you use the requisites.” And what has been given for the four requisites, should be applied to the purpose for which it is intended. What is given for their robes, should be used only for robes. If there is no such benefit from robes, and the Sangha is troubled by the lack of almsfood, etc., for the well-being of the Sangha, after making it known, it may be used for that purpose. This method also applies to what is given for almsfood and requisites for the sick. But what is given for dwelling-places, because it is heavy-property, should be used only for that. When dwelling-places are being destroyed, without causing the destruction of the basic-property, or throwing it,it should be maintained in good order, just for preserving.

284. Khettādīnaṃ kesañci dukkaṭavatthūnaṃ sampaṭicchanūpāyaṃ dassetuṃ “khetta”ntiādi vuttaṃ. Tattha khettanti pubbaṇṇaviruhanaṭṭhānaṃ. Vatthunti aparaṇṇaucchuphalādīnaṃ viruhanaṭṭhānaṃ. Dāsapasvādikanti dāsapasupupphārāmaphalārāmādikaṃ. Paṭikkhipitvā kappiyena kamena ca gaṇheyyāti sambandho. Kappiyena kamena cāti ettha kama-saddo vohārappaṭipāṭivacano, tasmā paresaṃ attano ca kappiyavohārakkamenevāti attho.

284. To show the means of accepting certain items that are dukkaṭa objects like fields, it says “khetta” and so forth. Herein, khetta means a place where early crops grow. Vatthu means a place where later crops like sugarcane or fruits grow. “Slaves, cattle, and so forth” refers to slaves, cattle, flower gardens, orchards, and the like. The connection is that they should be accepted by an allowable method after refusal. “By an allowable method” means the word kama denotes the sequence of practice, so it is by the allowable sequence of practice for others and oneself.

284. To show the means of accepting certain khetta (fields), etc., which are objects of a dukkaṭa offence, it is said, “khetta”, etc. Here, khetta means a place where early grains grow. Vatthu means a place where late grains, sugar cane, fruits, etc., grow. Dāsapasvādika means slaves, livestock, flower gardens, fruit gardens, etc.. Having rejected, one should accept it only through proper means, this is the connection. In kappiyena kamena cā (and through proper means), the word kama refers to the sequence of proper conduct, therefore the meaning is only through the sequence of proper conduct for others and oneself.

So ca khettavatthūsu tāva “cattāro paccaye paribhuñjathā”ti vā “kappiyakārakānaṃ hatthe bhavissatī”ti vā “saṅgho kappiyabhaṇḍaṃ bhuñjatū”ti vā “sīmaṃ demā”ti vā parehi vutto, “sādhu, upāsaka migapakkhino ettha nibbhayā sukhena jīvissantī”ti attanā vā taḷāke yathāvutteneva “udakaṃ paribhuñjissanti, bhaṇḍakaṃ dhovissanti, migapakkhino pivissantī”ti parehi vā “sādhu, upāsaka, saṅgho pānīyaṃ pivissatī”tiādinā attanā vā dāse “ārāmikaṃ dammi, veyyāvaccakaraṃ dammi, kappiyakārakaṃ dammī”ti vā pasūsu “pañcagorasaparibhogatthāya dammī”ti ārāme “vanaṃ dammī”ti evamādinā vutto veditabbo. Sace pana koci abyatto akappiyavohārena khettādiṃ paṭiggaṇhāti vā kāreti vā, taṃ bhikkhūhi na paribhuñjitabbaṃ, taṃ nissāya laddhaṃ kappiyabhaṇḍampi akappiyameva. Abyattena pana lajjībhikkhunā kārāpitesu kiñcāpi paṭiggahaṇaṃ kappiyaṃ, bhikkhussa payogapaccayā uppannena missattā visagatapiṇḍapāto viya, akappiyamaṃsabhojanaṃ viya ca dubbinibbhogaṃ hoti, sabbesaṃ akappiyameva.

That is, in the case of fields and lands, it is said by others, “Use the four requisites,” or “It will be in the hands of allowable agents,” or “Let the sangha use allowable goods,” or “We give a boundary,” or by oneself, “Good, lay follower, deer and birds will live here fearlessly and happily”; or in the case of a pond, as stated, “They will use the water, wash items, and deer and birds will drink,” or by oneself, “Good, lay follower, the sangha will drink water,” and so on; in the case of slaves, “I give a monastery worker, I give an attendant, I give an allowable agent”; in the case of cattle, “I give for the use of the five products of the cow”; in the case of gardens, “I give a grove”—it should be understood as stated thus. But if an unskilled person accepts or prepares a field and so forth with an unallowable practice, it must not be used by bhikkhus; even allowable goods obtained through it are unallowable. Though acceptance may be allowable when prepared by a conscientious but unskilled bhikkhu, due to the involvement of effort, it becomes difficult to use—like food mixed with poison or unallowable meat—unallowable for all.

And in the case of khettavatthū (fields and lands), it should be understood as being told by others, “Enjoy the four requisites,” or “It will be in the hands of the stewards,” or “Let the Saṅgha use the allowable goods,” or “We grant the boundary,” or by oneself saying, “Good, sir, animals and birds will live here fearlessly and happily,” or regarding a pond, just as previously stated, “They will use the water, wash goods, animals and birds will drink,” or by others saying, “Good, sir, the Saṅgha will drink the water,” etc., or by oneself saying, “I give a worker for the garden, I give one for service, I give a steward,” or regarding pasū (livestock), “I give it for the enjoyment of the five products of the cow,” or regarding ārāme (gardens), “I give the forest,” and so forth. But if someone, being inexpert, accepts or causes to be made a field, etc., through improper conduct, it should not be used by the bhikkhus, and even allowable goods received because of it are unallowable. Even if it is proper to receive what an inexpert but conscientious bhikkhu has caused to be built, due to being mixed because of arising from a bhikkhu’s effort, like poisoned rice or eating unallowable meat, difficult to get rid of, and it is disallowed for all.

285-6. Nava…pe… kiriyā ca anave mattikuddhāraṇañca bandho ca āḷiyā thirakāro ca anave kedāre atirekabhāgaggahaṇañca nave ca aparicchinnabhāge sasse “ettake dethā”ti kahāpaṇuṭṭhāpanañcāti sabbesampi akappiyanti sambandho. Mātikā ca kedāro ca taḷāko cāti dvando mātika…pe… taḷākā. Tesaṃ kiriyāti samāso. Anaveti catupaccayavasena paṭiggahite purāṇataḷāke. Udakavasena paṭiggahite pana suddhacittānaṃ vaṭṭati. Bandhoti pāḷiyā bandho. Porāṇakedāre niyamitapakatibhāgattā āha “anave”ti. Aparicchinnabhāgeti “ettake bhūmibhāge ettako bhāgo dātabbo”ti evaṃ aparicchinnabhāge.

285-6. New… up to … action, and digging clay anew, binding, making a dam firm anew, taking an excess portion in a field anew, and in new, unallocated land with crops, demanding payment saying, “Give this much”—all are unallowable—this is the connection. “Irrigation channel, field, and pond” is a dvanda compound: irrigation channel… up to … ponds. “Their action” is a compound. “Anew” refers to an old pond accepted for the sake of the four requisites. But one accepted for water use is allowable for the pure-minded. “Binding” means binding with a barrier. It says “anew” because the old field has a fixed natural portion. “In unallocated land” means land where it is not specified, “This portion should be given for this amount of land.”

285-6. New………and action, and in the case of the old, taking earth, binding, making the bank firm, and taking an extra share in an old paddy field, and in the case of a new [paddy field], fixing a price such as, “Give this much,” for an unspecified share of the crop. All of these are unallowable is how it’s to be connected. The mātikā (main irrigation channel), kedāra (paddy field), and taḷāka (pond) are a dvanda compound: mātika…taḷākā. The compound is: tesaṃ kiriyā (their action). Anave means in an old pond that was accepted on account of the four requisites. But when accepted for the sake of water it is allowed for pure minded ones. Bandho means the binding of a bank. Because in old paddy fields, the share is naturally fixed, thus he says, anave (in the old). Aparicchinnabhāge means in an unspecified share, such as, “In so much area of land, such a share must be given.”

287-9. “Kasa vappa” iccādiṃ avatvā ca “ettakāya bhūmiyā ettako bhāgo deyyo”ti bhūmiṃ vā patiṭṭhāpeti, tassevetamakappiyanti sambandho. Ca-saddo avadhāraṇe. Patiṭṭhāpetīti yo bhikkhu patiṭṭhāpeti. Tassevāti tassa patiṭṭhāpakabhikkhusseva. Etanti patiṭṭhāpitabhūmito laddhadhaññaṃ “ettake bhūmibhāge sassaṃ kataṃ, ettakaṃ gaṇhathā”ti evaṃ vadante pamāṇagaṇhanatthaṃ daṇḍarajjubhi minane vā khale ṭhatvā rakkhaṇe vā taṃ nīharāpane vā koṭṭhāgārādipaṭisāmane vā etaṃ tasseva akappiyanti sambandhanīyaṃ. Patiṭṭhāpeti cāti so bhikkhu patiṭṭhāpeti ca. Katanti amhehi kataṃ. Vadantevanti evaṃ kassake vadante. Pamāṇanti bhūmippamāṇaṃ. Nīharāpaneti khalato gehassa nīharāpane. Etanti mitaladdharakkhitādikaṃ. Tassevāti mānakarakkhakādino eva. Apubbassa anuppāditattā aññesaṃ kappatīti āha “tassevetamakappiya”nti.

287-9. Without saying “Plow, sow,” and so forth, or establishing land saying, “This portion should be given for this amount of land,” what is obtained from that is unallowable for him alone—this is the connection. The word ca is for emphasis. “Establishes” means the bhikkhu who establishes. “For him alone” means only for that bhikkhu who establishes. “This” refers to grain obtained from the established land; when farmers say, “The crop was grown on this amount of land, take this much,” it is unallowable for him alone—whether measuring with rods and ropes for calculation, guarding it standing in the threshing floor, removing it, or storing it in granaries and the like—this is the connection. “Establishes and” means that bhikkhu establishes and. “Done” means done by us. “Saying” means when the farmers say so. “Measure” means the measure of land. “Removing” means taking it from the threshing floor to the house. “This” refers to what is measured, guarded, and so forth. “For him alone” means only for the one measuring, guarding, and so forth. Since it is not produced anew, it is allowable for others; thus it says “unallowable for him alone.”

287-9. Without saying things like, “Plow, sow,” etc., one establishes land or a share, such as “from this much land, this much share should be given”, That alone is unallowable for that monk is the connection. The word ca is for emphasis. Patiṭṭhāpetī means whichever bhikkhu establishes. Tassevā means only for that establishing bhikkhu. Eta means the grain received from the established land; when saying, “The crop was made in this much area of land, take this much,” for the purpose of measuring with a measuring stick or rope, or guarding while standing in the threshing floor, or removing it, or storing it in a granary, etc., this is to be connected as unallowable only for that one. Patiṭṭhāpeti cā means that bhikkhu establishes it. Kata means it has been done by us. Vadanteva means when saying thus to the farmers. Pamāṇa means the measurement of the land. Nīharāpane means removing from the threshing floor to the house. Eta means what is measured, received, guarded, etc. Tassevā means only for the measurer, guard, etc. Since something that has not previously arisen is not produced, it is allowable for others, therefore he said, “tassevetamakappiya” (That alone is unallowable for him).

290. Paṭisāmanappasaṅgenāha “paṭisāmeyyā”tiādi. Pitusantakampi gihisantakaṃ yaṃ kiñcīti sambandho. Pitusantakanti pitā ca mātā ca pitaro, tesaṃ santakaṃ. Gihisantakanti iminā pañcannaṃ sahadhammikānaṃ santakaṃ yaṃ kiñci parikkhāraṃ paṭisāmetuṃ vaṭṭatīti dīpeti. Yaṃ kiñcīti kappiyaṃ akappiyaṃ vā antamaso mātukaṇṇapiḷandhanatālapaṇṇampi. Bhaṇḍāgārikasīsenāti sīsaṅgamiva padhānaṃ yaṃ kiñci “sīsa”nti idha upacāravasena vuccati, tathā bhaṇḍāgārikasaddopi bhāvappadhāno, bhaṇḍāgāriko bhaṇḍāgārikattaṃ sīsaṃ padhānanti visesanaparapade kammadhārayo, tena, bhaṇḍāgārikattassa padhānakaraṇenāti attho.

290. By way of preparation, it says “paṭisāmeyya” and so forth. The connection is with anything belonging to parents or laypeople. “Belonging to parents” means belonging to father and mother, called parents. “Belonging to laypeople” indicates that it is allowable to prepare any requisite belonging to the five co-religionists. “Anything” means allowable or unallowable items, even a mother’s earring or a palm leaf. “By the chief storekeeper” is a kammadhāraya compound: just as “head” is used metaphorically for chief, here bhaṇḍāgārika (storekeeper) is primarily an abstract noun; the storekeeper’s role as chief is the qualifier, meaning “by making the storekeeper’s role primary.”

290. In the context of putting away, he says, “paṭisāmeyyā” (one should put away), etc. The connection is with “whatever belongs to lay people, even belonging to one’s father.” Pitusantaka means belonging to one’s parents, father and mother. With Gihisantaka, he indicates that it is permissible to put away any kind of requisites belonging to the five co-religionists. Yaṃ kiñcī (whatever) means anything, appropriate or inappropriate, even up to a mother’s ear-ornament or a palm-leaf fan. Bhaṇḍāgārikasīsenā – here “sīsa” (head) is used figuratively for anything chief, like the head-member. Similarly, the word bhaṇḍāgārika (store-keeper) is predominant in meaning: the store-keeper, store-keeper-ship, head, chief—this forms a karmadhāraya compound with a subsequent specifying member. Therefore, the meaning is “by making store-keeper-ship the main thing.”

291-2. Avassaṃ paṭisāmiyanti avassaṃ saṅgopetabbaṃ. Vuttepīti mātāpitūhi vuttepi.

291-2. “Must be prepared” means it must certainly be preserved. “Even if said” means even if said by parents.

291-2. Avassaṃ paṭisāmiya means it must necessarily be stored away. Vuttepī means even if told by parents.

293-4. Vaḍḍhakiādayo vā rājavallabhā vā “sakaṃ parikkhāraṃ vā sayanabhaṇḍaṃ vā paṭisāmetvā dehī”ti yadi vadanti, chandatopi bhayāpi na kareyyāti yojanā. Parikkhāranti vāsipharasuādiupakaraṇabhaṇḍaṃ. Chandatopi bhayāpīti vaḍḍhakiādīsu chandena, rājavallabhesu bhayena.

293-4. If carpenters or royal favorites say, “Prepare and give us our requisites or bedding,” it should not be done out of desire or fear—this is the connection. “Requisites” means tools like axes and sickles. “Out of desire or fear” means out of desire for carpenters and so forth, or fear of royal favorites.

293-4. If builders or royal favorites say, “Put away and give us your own requisites or bedding,” one should not do so out of either desire or fear. Parikkhāra means equipment and materials like a knife, axe, etc. Chandatopi bhayāpī means out of desire regarding builders, etc., and out of fear regarding royal favorites.

295-6. Paṭisāmituṃ vaṭṭatīti yojetabbaṃ. Saṅkantīti yādise padese “bhikkhūhi vā sāmaṇerehi vā gahitaṃ bhavissatī”ti saṅkaṃ uppādenti, tādise vihārāvasathassantoti yojanīyaṃ. Vihārāvasathassāti vihārassa ca āvasathassa ca. Ratananti dasavidhaṃ ratanaṃ. Ratnasammatanti vatthādikaṃ. Nikkhipeyyāti sāmike diṭṭhe niyametvā dātuṃ “ettakā kahāpaṇā”tiādinānurūpena mattikalañchanādinimittena vā saññāṇaṃ katvā nikkhipeyya. Gahetvānāti tādise asati attanāva gahetvā. Tādiseti ratane vā ratanasammate vā sati. Sāmikānāgamaṃ ñatvāti yadi attani āsaṅkanti, maggā okkamma nisīdiya pacchā sāmikānaṃ anāgamanaṃ viññāya. Patirūpanti ratanasammate paṃsukūlaggahaṇaṃ ratane nirussukkagamananti evarūpaṃ bhikkhūnaṃ anurūpanti.

295-6. It is allowable to prepare—this is the connection. “Doubt arises” means in a place where they suspect, “It might be taken by bhikkhus or novices,” such as within a monastery or rest house—this is the connection. “Of a monastery or rest house” means of both monastery and rest house. “Treasure” refers to the ten kinds of treasures. “Regarded as treasure” refers to cloth and so forth. “He should deposit” means, if the owners are seen, he should deposit it for giving, marking it with a measure like “this many kahāpaṇas” or with a clay seal or sign. “Having taken” means taking it oneself if such owners are absent. “Such” means when there is treasure or something regarded as treasure. “Knowing the owners have not come” means if he suspects it might pertain to him, stepping off the path, sitting down, and later realizing the owners have not come. “Appropriate” means taking it as refuse cloth for what is regarded as treasure, or leaving without attachment for treasure—this is fitting for bhikkhus.

295-6. It should be connected as “it is permissible to put away.” Saṅkantī means where there are places that raise suspicion, “It might have been taken by monks or novices”, there, it should be connected as within the monastery’s dwelling. Vihārāvasathassā means of the monastery and of the dwelling. Ratana means the ten kinds of jewels. Ratnasammata means cloth, etc. Nikkhipeyyā means, if the owner is seen, one should place it down after making an identifying mark, or a sign with clay, sealing wax, etc., corresponding to the amount, saying, “This many kahāpaṇas,” etc., in order to return it. Gahetvānā means if there is no such person, one should take it oneself. Tādise means if there are such jewels or things considered jewels. Sāmikānāgamaṃ ñatvā means, if they are hesitant about oneself, stepping off the path, sitting down, and afterwards knowing that the owners are not coming. Patirūpa means appropriate for monks, such as taking refuse-rag robes if the item is considered a jewel, and traveling without concern if it is a jewel.

38. Dūsananiddesavaṇṇanā

38. Explanation of the Section on Corruption

38. Explanation of the Section on Corrupting

297. Dadatoti sasantakaṃ parasantakañca dentassa. Kuladūsanadukkaṭanti attano duppaṭipattiyā kulānaṃ dūsanaṃ pasādavināsanaṃ kuladūsanaṃ, tena dukkaṭaṃ kuladūsanadukkaṭaṃ.

297. “Of one giving” means of one giving what belongs to oneself or others. “The dukkaṭa of corrupting families” means corrupting families through one’s own misconduct, destroying their faith—this is kuladūsana, and thereby it is a dukkaṭa, called kuladūsanadukkaṭa.

297. Dadato means of one who gives, whether it be his own property or another’s. Kuladūsanadukkaṭa means corrupting families by one’s own misconduct, destroying their faith, is family-corruption; the offense of wrong-doing (dukkaṭa) incurred because of that, is kuladūsanadukkaṭa.

298. Ettha saṅghikaṃ garubhaṇḍaṃ issarena dentassa thullaccayanti sambandho. Etthāti etesaṃ pupphādīnaṃ majjhe. Issarenāti taddhitalopena vuttaṃ, issariyena issaravatāyāti attho. Dentassāti kulasaṅgahatthāya issaravatāya dadato. Thullaccayanti kulasaṅgahatthāya dadato “kuladūsanadukkaṭa”nti sāmaññavihitadukkaṭena saddhiṃ “pañcimāni, bhikkhave, avissajjiyāni, na vissajjetabbāni saṅghena vā gaṇena vā puggalena vā, vissajjitānipi avissajjitāni honti. Yo vissajjeyya, āpatti thullaccayassā”ti (cūḷava. 321) evaṃ vuttathullaccayanti attho. Aññattha thullaccayameva. Senāsanatthāya niyamitepi eseva nayo. Saṅghassa santakaṃ theyyā dentassa dukkaṭādīnīti sambandhitabbaṃ. Dentassāti vuttanayameva. Dukkaṭādīnīti kulasaṅgahatthāya dadato kuladūsanadukkaṭena saddhiṃ māsake vā ūnamāsake vā dukkaṭaṃ , atirekamāsake vā ūnapañcamāsake vā thullaccayaṃ, pañcamāsake vā atirekapañcamāsake vā pārājikanti evaṃ dukkaṭādīni hontīti attho. Aññattha dukkaṭādīneva.

298. Here, for one giving sanghika heavy items with authority, it is a thullaccaya—this is the connection. “Here” means among these flowers and so forth. “With authority” is said with elision of the suffix, meaning with power or as one having authority. “Of one giving” means of one giving with authority for the sake of benefiting families. “Thullaccaya” means, for one giving for the sake of benefiting families, along with the general dukkaṭa prescribed as “kuladūsanadukkaṭa,” there is the thullaccaya stated thus: “These five, bhikkhus, are not to be relinquished, not to be given away by the sangha, a group, or an individual; even if relinquished, they remain un-relinquished. Whoever relinquishes them incurs a thullaccaya” (cūḷava. 321). Elsewhere, it is only a thullaccaya. The same applies to items designated for lodgings. For one giving sanghika property of the sangha as theft, it is dukkaṭa and so forth—this must be connected. “Of one giving” is as stated. “Dukkaṭa and so forth” means, for one giving for the sake of benefiting families, along with the dukkaṭa of corrupting families, there is a dukkaṭa for a māsaka or less, a thullaccaya for more than a māsaka but less than five māsakas, and a pārājika for five māsakas or more—thus dukkaṭa and so forth occur. Elsewhere, it is only dukkaṭa and so forth.

298. Here, the connection is “one who gives sangha’s heavy property as if its master, incurs a thullaccaya.” Etthā means in the midst of these flowers, etc. Issarenā is stated with elision of taddhita suffix, meaning issariyena, with mastery, as if its master. Dentassā means of one who gives with mastery for the purpose of favoring families. Thullaccaya means for the purpose of favoring families, of one who gives, an offense of wrong-doing is prescribed in general, along with that “Monks, these five things are not to be disposed of, they should not be disposed of by the Sangha, a group, or an individual; even if disposed of, they are not disposed of. Whoever disposes of them, incurs an offense of grave transgression (thullaccaya)” (Cūḷava. 321) - thus the meaning is the thullaccaya offense spoken of here. Elsewhere, it is only a thullaccaya. The same principle applies even when it is designated for a dwelling. It should be connected that “one who gives a thing belonging to the Sangha by theft, incurs a dukkaṭa offense, etc.” Dentassā is just as previously stated. Dukkaṭādīnī means for the purpose of favoring families, of one who gives, along with the wrong-doing of family corruption, there is a wrong-doing (dukkaṭa) for a māsaka or less than a māsaka; a grave offense (thullaccaya) for more than a māsaka or less than five māsakas; and defeat (pārājika) for five māsakas or more than five māsakas – thus, there are wrong-doing offenses, etc. Elsewhere, it is only dukkaṭa, etc.

299-300. Kulasaṅgahatthaṃ phalapupphūpagaṃ rukkhaṃ sabbathā ropetuñca ropāpetuñca jaggituñca na vaṭṭatīti sambandhanīyaṃ. Ca-saddo ocinituṃ ocināpetuṃ, ganthituṃ ganthāpetunti ca avuttāni ca samuccinoti. Phalapupphāni sampādanavasena upagacchatīti phalapupphūpagaṃ. Sabbathāti kappiyavohāraakappiyavohārapariyāyaobhāsanimittakammavasena sabbappakāreneva. Tattha kappiyavohāro nāma “imaṃ rukkhaṃ jāna, imaṃ āvāṭaṃ jāna, imaṃ mālāvacchaṃ jāna, ettha udakaṃ jānā”ti vacanaṃ, sukkhamātikāya ujukaraṇañca. Tabbipariyāyena akappiyavohāro nāma. Pariyāyo nāma “paṇḍitena mālāvacchādayo ropāpetabbā, na cirasseva upakārāya saṃvattantī”tiādivacanaṃ. Obhāso nāma kuddālakhaṇittādīni ca mālāvacche ca gahetvā ṭhānaṃ. Nimittakammaṃ nāma kuddālaudakabhājanādīnaṃ āharitvā samīpe ṭhapanaṃ. Jaggitunti vadanti udakasecanādīni katvā. Ganthanaganthāpanesu pana sabbāpi cha pupphavikatiyo veditabbā ganthimaṃ gopphimaṃ vedhimaṃ veṭhimaṃ pūrimaṃ vāyimanti. Nāmavaseneva panetesaṃ viseso veditabbo. Taṃ pana kulasaṅgahato aññatrāpi bhikkhussa kātumpi akappiyavacanena kārāpetumpi na vaṭṭati. “Evaṃ jāna, evaṃ kate sobheyya, yathā etāni pupphāni na vikiriyanti, tathā karohī”tiādinā pana kappiyavacanena kārāpetuṃ vinā kulasaṅgahaṃ vaṭṭati. Ropanādīnīti akappiyapathaviyaṃ ropāpanasiñcāpanādīni, aññattha ropanādīni.

299-300. For the sake of benefiting families, planting, causing to plant, or tending a tree bearing fruit or flowers in any way is not allowable—this is the connection. The word ca gathers planting, causing to plant, tending, causing to tend, weaving, and causing to weave, as well as what is unstated. “Bearing fruit or flowers” means a tree that yields fruit or flowers. “In any way” means by all means, including allowable speech, unallowable speech, method, indication, or preparatory action. Herein, allowable speech is saying, “Know this tree, know this pit, know this flowerbed, know the water here,” and straightening it with a dry stick. Conversely, unallowable speech is the opposite. Method is saying, “A wise person should plant flowerbeds and so forth; they will soon be beneficial.” Indication is standing with a hoe or spade at the flowerbed. Preparatory action is bringing a hoe or water vessel and placing it nearby. “Tending” means watering and so forth, they say. In weaving and causing to weave, all six types of flower arrangements should be understood: woven, braided, pierced, wrapped, filled, and twisted. Their distinction is to be known by name alone. But for a bhikkhu, even apart from benefiting families, planting or causing to plant with unallowable speech is not allowable. However, causing to plant with allowable speech like “Know this, if done thus it would look good, do it so these flowers are not scattered,” is allowable apart from benefiting families. “Planting and so forth” refers to planting, causing to plant, or watering in unallowable soil; elsewhere, planting and so forth.

299-300. It should be connected that it is not allowable to plant in any way, to cause to plant, or to tend a tree bearing fruits and flowers that is an object of family corruption. The word “ca” gathers together even the unstated such as to pick or to cause to pick, and to tie or cause to tie. What approaches by way of producing fruits and flowers is bearing fruit and flowers. In every way means in every mode, by way of allowable communication, unallowable communication, variations, suggestions, and making indications. Among them, allowable communication is saying “Know this tree,” “Know this pit,” “Know this flower bed,” or “Know that there is water here,” and straightening the dry channel. Unallowable communication is the opposite of that. Variation means speech such as “Wise people should have flower beds and so forth planted; they are beneficial before long.” Suggestion is taking a spade, pickaxe, and so on, along with flower beds and placing them. Making indications means bringing a spade, water pot, and so on, and placing them nearby. “To tend” means doing such things as watering and so on. In tying and causing to tie, all six flower modifications should be understood: tying a knot, tying at the ankle, piercing, twining, filling, and weaving. Their distinctions should be understood just by their names. But even apart from family corruption, it is not permissible for a bhikkhu to do that or to have it done by unallowable speech. However, it is permissible, apart from family corruption, to have it done through allowable speech, such as, “Know this,” “It would be nice if it were done this way,” or “Do it so that these flowers do not scatter.” Planting and other actions refers to causing to plant, causing to sprinkle, etc., on unallowable ground, while planting and other actions elsewhere.

301-2. Idāni pupphadānādīsu aṭṭhasu kulasaṅgahavatthūsu avasesāni dve dassetuṃ “vuttāvā”tiādimāha. Vuttāva micchājīvavivajjanāyaṃ vuttā eva. Jaṅghapesane vinicchayo vuccatīti pāṭhaseso. Pitaro bhaṇḍuṃ sakaṃ veyyāvaccakaraṃ ṭhapetvā gihikammesu dūtasāsanaṃ haraṇe padavārena dukkaṭanti sambandho. Sahadhammikesu vattabbameva natthīti pitādayova vuttā. Gihikammasūti visayasattamī. Padavārenāti padakkamena, pade padeti adhippāyo. Paṭhamaṃ sāsanaṃ aggahetvāpi puna vadato dukkaṭanti yojetabbaṃ. Punāti pacchā. “Ayaṃ dāni so gāmo, handa naṃ sāsanaṃ ārocemī”ti maggā okkamantassa ca pade pade vadato ca dukkaṭanti adhippāyo. Tassa pana sāsanaṃ paṭikkhipitvā sayameva kāruññe ṭhitena gantvā attano patirūpaṃ sāsanaṃ ārocetuṃ, “mama vacanena bhagavato pāde vandathā”tiādikaṃ gihīnaṃ kappiyasāsanaṃ harituñca vaṭṭati.

301-2. Now, to show the remaining two among the eight items of benefiting families in giving flowers and so forth, it says “vuttāva” and so forth. “Already stated” means stated in avoiding wrong livelihood. The decision regarding sending on foot is spoken of—this is the remaining text. Excluding parents, a bhaṇḍu, and one’s own attendant, carrying messages in lay affairs step by step is a dukkaṭa—this is the connection. There is nothing to say regarding co-religionists, so only parents and so forth are mentioned. “In lay affairs” is a locative of sphere. “Step by step” means with each step, intending to place step by step. Even without taking the message initially, if told again, it is a dukkaṭa—this is the connection. “Again” means later. Intending, “This is that village now, let me announce the message,” stepping off the path or speaking at each step is a dukkaṭa—this is the intent. But rejecting that message and going oneself out of compassion to announce a fitting message, or carrying an allowable message for laypeople like “With my words, pay homage to the Blessed One’s feet,” is allowable.

301-2. Now, in order to show the remaining two of the eight items of family corruption, beginning with giving flowers, he says “having spoken” and so on. Having spoken indeed the avoidance of wrong livelihood has already been stated. The rest of the passage explains the decision in dispatching by foot. The relationship is, having appointed a bald-headed servant as his own attendant, sending him on household errands to carry messages, there is a dukkaṭa offense for each step. Since there is nothing to be said regarding those practicing the Dhamma, only parents and so on are mentioned. On household errands is a locative of subject. For each step means with each step taken; this is the meaning. It should be connected that to one who speaks again, even without having grasped the message at first, there is a dukkaṭa offense. Again means afterwards. The meaning is that for one who steps off the road, thinking, “Now this is that village; well then, I will announce the message to them”, and also for one who speaks at each step, there is a dukkaṭa offense. However, having rejected their message, it is permissible for one established in compassion to go oneself and announce an appropriate message, and it is permissible to convey allowable messages of laypeople, such as “In my name, pay homage at the Blessed One’s feet.”

303. Abhūtārocanarūpiyasaṃvohāruggahādisāti abhūtārocanāya rūpiyasaṃvohāre ca uggahe uppannapaccaye ādisanti kathenti pakāsentīti abhūtā…pe… hādisā, taṃsadisāti vuttaṃ hoti.

303. “Like false announcement, dealings with money, taking up, and so forth” means those who speak or declare requisites arising from false announcement, dealings with money, or taking up—they are similar to abhūtārocanarūpiyasaṃvohāruggahādisā.

303. Similar to announcing what is not true, exchange of money, and studying means those who announce, relate and proclaim wrong information, involvement in monetary exchange, and learning in a way similar to conditions that have arisen, they are similar to that. That’s what is said.

304. Pitūnaṃ harāpetvā haritvāpi pupphāni vatthupūjatthaṃ dātuṃ, sesañātīnaṃ pattānaṃ vatthupūjatthaṃ dātunti yojanīyaṃ. “Harāpetvā haritvā”ti vutte “pakkositvā pakkosāpetvā vā”ti vuttameva siyāti na vuttaṃ. Pattānanti pakkosakena pattāpi gahitā. Vatthupūjatthanti ratanattayapūjanatthaṃ. Upāsakānampi pana sampattānaṃ vatthupūjatthaṃ dātuṃ vaṭṭatiyeva. Liṅgādipūjatthanti sivaliṅgagiṇḍubimbādipūjanatthaṃ.

304. For parents, having fetched or caused to fetch flowers to give for venerating the foundation, and for other relatives, giving the portions for venerating the foundation—this is the connection. “Having fetched or caused to fetch” is said, but “having summoned or caused to summon” is not said, as it could be implied. “Portions” includes those summoned too. “For venerating the foundation” means for venerating the Triple Gem. It is indeed allowable to give to lay followers who arrive for venerating the foundation. “For venerating symbols and so forth” means for venerating a sivaliṅga, giṇḍu, image, and so forth.

304. It should be arranged that flowers are given to the parents after causing them to be brought and after bringing, for the purpose of worshiping objects, and those given to the remaining relatives are obtained for the purpose of worshiping objects. Because it says “after causing to be brought and after bringing,” it is not said because it would have been said “having called and having made to call.” Obtained includes even those who have arrived by being called. For the purpose of worshiping objects means for the purpose of worshipping the Triple Gem. It is permissible indeed to give even to lay followers who have arrived, for the purpose of worshiping objects. For the purpose of worshiping a symbol, etc. means for the purpose of worshipping such things as the Śiva liṅga and a giṇḍu image.

305. Tathā phalanti iminā pupphe vuttaṃ sabbaṃ apadisati. Paribbayavihīnānanti paribbayaṃ pātheyyaṃ vihīnaṃ naṭṭhaṃ yesaṃ āgantukānanti samāso. Saparanti attano vissāsikā. Aṭṭhakathāyaṃ (pārā. aṭṭha. 2.436-437) pana “attano santakaṃyevā”ti vacanaṃ thullaccayādivibhāgato mocetvā vuttaṃ.

305. “Likewise fruit” indicates that all said about flowers applies here. “Without dependents or provisions” is a compound: those without dependents or provisions, lost to guests. “With their own” means their trusted ones. But in the Aṭṭhakathā (pārā. aṭṭha. 2.436-437), the statement “only what belongs to oneself” is said to avoid distinctions like thullaccaya.

305. Likewise fruit, by this, everything stated about flowers is referred. For those lacking travel provisions means for those visitors whose traveling provisions, their supplies, are lacking, lost, that is the compound. With self means one’s own trusted ones. The statement in the commentary (pārā. aṭṭha. 2.436-437), “only what belongs to oneself” is stated after releasing it from the division of thullaccaya and so on.

306. Sammatena deyyanti yojanā. Deyyanti catutthabhāgaṃ dātabbaṃ. Itarena tu apaloketvā dātabbanti sambandhitabbaṃ. Itarena tu asammatena pana.

306. What is agreed upon should be given—this is the connection. “Should be given” means a fourth part should be given. Otherwise, it should be given without consultation—this must be connected. “Otherwise” means by one not agreed upon.

306. It is to be arranged “should be given by one authorized”. Should be given means a fourth part should be given. But the other should be given after having consulted. It should be related to But the other meaning, by one not authorized.

307. Paricchijjāti “ettakāni phalāni dātabbānī”ti evaṃ phalaparicchedena vā “imehi rukkhehi dātabbānī”ti evaṃ rukkhaparicchedena vā paricchinditvā. Tatoti paricchinnaphalato rukkhato vā. Yācamānassa gilānassetarassa vāti sambandhanīyaṃ. Rukkhāva dassiyāti “idha phalāni sundarāni, ito gaṇhathā”ti avatvā “ito gahetuṃ labbhatī”ti rukkhā vā dassetabbā.

307. Paricchijjāti means “having delimited,” as in “so many fruits are to be given” with a delimitation of fruits, or “they are to be given from these trees” with a delimitation of trees. Tatoti means “from that,” referring to the delimited fruits or trees. It is to be connected with “to one who requests, whether sick or otherwise.” Rukkhāva dassiyāti means “only the tree is to be shown,” as in not saying “here the fruits are beautiful, take them from here,” but rather “they can be taken from here,” indicating the tree is to be shown.

307. Paricchijjāti means having determined by way of delimiting the fruits, saying, “This many fruits should be given,” or by way of delimiting the trees, saying, “They should be given from these trees.” Tatoti means from the delimited fruits or trees. It should be connected as “to the one who is asking, sick or otherwise”. Rukkhāva dassiyāti means, without saying, “Here the fruits are excellent, take from here,” trees should be shown, [with the implication] “it is allowable to take from here.”

308. Idāni aṭṭhasu pupphādīnaṃ catunnaṃ vinicchayaṃ dassetvā yathāvuttaphalapupphavinicchayaṃ avasesesu catūsu apadisanto “sirīsā”tiādimāha. Sirīsacuṇṇakasavādicuṇṇeti kasāvaṃ yaṃ kiñci ādi yassa, tameva cuṇṇaṃ, sirīsacuṇṇañca kasāvādicuṇṇañcāti samāso. “Sirīsacuṇṇaṃ vā aññaṃ vā kasāva”nti hi aṭṭhakathāyaṃ (pārā. aṭṭha. 2.436-437) vuttaṃ. “Kasāvādī”ti vattabbe rassena vuttaṃ. Sesesūti veḷuādīsu tīsu. Pāḷiyā avuttassāpi aṭṭhakathāyaṃ vuttattā āha “paṇṇampettha pavesaye”ti. Etthāti pupphādīsūti.

308. Now, having shown the determination of the four out of the eight concerning flowers and so forth, he states “sirīsā”ti and so on, pointing to the determination of fruits and flowers as stated, with respect to the remaining four. Sirīsacuṇṇakasavādicuṇṇeti means “powder of sirīsa and powder of kasāva and so forth,” where kasāva and whatever else is included as “and so forth” form a compound: sirīsa powder and kasāva-and-so-forth powder. It is said in the Aṭṭhakathā (pārā. aṭṭha. 2.436-437), “sirīsa powder or another kasāva.” The term “kasāvādī”ti is spoken in shortened form. Sesesūti means “in the remaining,” referring to the three such as bamboo and so forth. Although not mentioned in the Pāli, because it is stated in the Aṭṭhakathā, he says “paṇṇampettha pavesaye”ti, “leaves too should be included here.” Etthāti means “here,” referring to flowers and so forth.

308. Now, having shown the determination of four of the eight, flowers and so forth, and directing the determination of fruits and flowers as stated, to the remaining four, he says, beginning with “sirīsā”. Sirīsacuṇṇakasavādicuṇṇeti means powder of sirīsa (Albizia lebbeck) and whatever astringent principle is primary, that constitutes the powder, and thus there is a compound “sirīsa powder and astringent-principle-powder”. For in the Aṭṭhakathā (Parā. Aṭṭha. 2.436-437), it is said, “Sirīsa powder or any other astringent”. It is said with the short vowel where ‘Kasāvādī’ should have been said. Sesesūti means in the three beginning with bamboo. Because it is stated in the Aṭṭhakathā, even though not in the Pāḷi, he says, “paṇṇampettha pavesaye”. Etthāti refers to flowers and so on.

39. Vassūpanāyikaniddesavaṇṇanā

39. Commentary on the Section of Entering the Rains

39. Explanation of the Section on Entering the Rains Residence

309-310. Purimikā pacchimikā iti vassūpanāyikā duveti sambandho. Āsāḷhipuṇṇamāya anantare pāṭipadadivase upagantabbā pacchimikāya pure bhavāti purimā, sā eva purimikā. Tato pacchā bhavā aparāya puṇṇamāya anantare pāṭipadadivase upagantabbā pacchimikā. Upanayanaṃ pāpuṇanaṃ upagamanaṃ upanāyikā, vassanti vuṭṭhi, idha pana vassakālaṃ “vassa”nti upacārena gahetvā tattha vāso upacāreneva “vassa”nti vuccati, vassassa vassāvāsassa upanāyikā vacībhedavasena vā ālayakaraṇavasena vā upagamanaṃ vassūpanāyikā. Tattha ālayapariggāho ca vacībhedo cāti purimikā vassūpanāyikā duve, ālayapariggāho ca vacībhedo cāti pacchimikā vassūpanāyikā duvebhi sambandhitabbaṃ. Tatthāti tāsu dvīsu. Tadubhayaṃ dassetuṃ “ediso”tiādi vuttaṃ. So ālayapariggāho ca vacībhedo ca “imasmiṃ vihāre imaṃ temāsaṃ vassaṃ upemi, idha vassaṃ upemī”ti ediso, etādisoti attho. Ettha ca kamuppattianādarā vacībhedo paṭhamaṃ vutto. Ubhayathā vassaṃ upagantuṃ vaṭṭati. Teneva aṭṭhakathāyaṃ (vi. saṅga. aṭṭha. 179; mahāva. aṭṭha. 207) “sacepi ’idha vassaṃ vasissāmī’ti ālayo atthi, asatiyā pana vassaṃ na upeti, gahitasenāsanaṃ suggahitaṃ, chinnavasso na hoti, pavāretuṃ labhatiyeva, vināpi hi vacībhedaṃ ālayakaraṇamattenapi vassaṃ upagatameva hotī”ti vuttaṃ. Nāvāsatthavajesu pana pariyesitvā senāsanaṃ alabhantena ālayakaraṇamatteneva upagantabbaṃ. Upagacchantena ca vihāraṃ paṭijaggitvā pānīyaṃ paribhojanīyaṃ upaṭṭhāpetvā sabbaṃ cetiyavandanādisāmīcikammaṃ niṭṭhāpetvā upagantabbaṃ. Ālayapariggahe ālayaṃ dassetuṃ “cittuppādettha ālayo”ti āha. Etthāti dvīsu.

309-310. The connection is that the entering of the rains consists of two: the earlier (purimikā) and the later (pacchimikā). The earlier, purimikā, is that which occurs before the later and is to be entered on the day following the full moon of Āsāḷhī. The later, pacchimikā, is to be entered on the day following the full moon of the subsequent month. Entering, reaching, approaching is upanāyikā; vassanti means rain, but here, by extension, it refers to the rainy season, and dwelling therein is called vassanti by extension. Vassūpanāyikā is the approaching of the rains, either by the variation of expression or by the act of forming an attachment. In this regard, there are two aspects of the earlier entering of the rains: forming an attachment and variation of expression; and two aspects of the later entering of the rains: forming an attachment and variation of expression, with which it is to be connected. Tatthāti means “therein,” referring to those two. To illustrate both, it is said “ediso”ti and so forth. That forming of attachment and variation of expression is like this: “In this monastery, I enter the rains for these three months; here I enter the rains,” such is the meaning. Here, due to the sequence of arising, the variation of expression is mentioned first. It is allowable to enter the rains in both ways. Therefore, in the Aṭṭhakathā (vi. saṅga. aṭṭha. 179; mahāva. aṭṭha. 207), it is said, “Even if there is an attachment such as ‘here I will dwell in the rains,’ but due to forgetfulness one does not enter the rains, the taken lodging is well-taken, one does not break the rains, and one can indeed perform the pavāraṇā. For even without variation of expression, merely by forming an attachment, one has indeed entered the rains.” However, in the case of a ship, caravan, or physician, if lodging cannot be found after searching, it must be entered merely by forming an attachment. One who enters should maintain the monastery, provide drinking water and requisites, complete all duties such as venerating the cetiya, and then enter. To show attachment in forming an attachment, it is said “cittuppādettha ālayo”ti, “here, attachment arises in the mind.” Etthāti means “here,” referring to the two.

309-310. The connection is: there are two kinds of entry into the rains residence, the earlier and the later. The one that should be entered on the day after the full moon of Āsāḷha, occurring before the later entry, is the earlier, which is itself purimikā [the earlier entry]. The one that should be entered on the day after the full moon that occurs after that is the pacchimikā [the later entry]. The approaching, reaching, undertaking, entering is upanāyikā; vassa means rain, but here, taking “vassa” in a figurative sense as the rainy season, and dwelling there is, by the same figurative usage, called “vassa”; the entering upon the rains, upon the rains residence, or the making of a dwelling by way of declaration of intention is vassūpanāyikā. Therein, the grasping of a dwelling and the declaration of intention, there are two in the earlier entry into the rains residence, the grasping of a dwelling and the declaration of intention, there are two in the later entry into the rains residence: it should be connected with both of these two. Tatthāti means in those two. To show both of these, it is said, beginning “ediso”. That grasping of a dwelling and the declaration of intention is “of this sort”, that is, like this: “I enter upon the rains residence in this monastery for these three months, I enter the rains here.” Here, without respect to the order of events, the declaration of intention is stated first. It is proper to enter upon the rains residence in either way. Therefore, in the Aṭṭhakathā (Vi. Saṅga. Aṭṭha. 179; Mahāva. Aṭṭha. 207), it is said, “If, even though there is a dwelling place [based on the thought], ‘I will dwell in the rains residence here,’ but one does not enter upon the rains, the lodging taken is well-taken, he does not break the rains, he is allowed to perform Pavāraṇā, for even without a declaration of intention, merely by the making of a dwelling, one has indeed entered the rains.” However, for those on ships or traveling in caravans, not obtaining lodging after searching, it should be entered only by the making of a dwelling. And by one who is entering, having tidied the monastery, having prepared drinking water and usable water, having completed all proper duties of venerating the cetiya and so forth, it should be entered. Regarding the grasping of a dwelling, to show the dwelling, he says, “cittuppādettha ālayo”. Etthāti means in the two.

311. Tadahūti tasmiṃ vassūpanāyikadivase. Jānanti “ajja vassūpanāyikā”ti jānanto, anupagacchatotimassa visesanaṃ.

311. Tadahūti means “on that day,” the day of entering the rains. Jānanti means “knowing,” as in “today is the entering of the rains,” and it qualifies anupagacchatoti, “one who does not enter.”

311. Tadahūti means on that day of entering the rains residence. Jānanti means knowing “today is the entry into the rains residence,” it is a qualifier of anupagacchatoti.

312. Dutiyanti pacchimikaṃ. Anupagatoti kenaci antarāyena purimikaṃ anupagato. Temāsanti purimaṃ vā temāsaṃ pacchimaṃ vā temāsaṃ. Vassaṃ upagantvā pana aruṇaṃ anuṭṭhāpetvāpi tadaheva sattāhakaraṇīyena pakkamantassāpi antosattāhe nivattentassāpi anāpatti.

312. Dutiyanti means “the second,” referring to the later (pacchimikā). Anupagatoti means “one who has not entered,” due to some obstacle, the earlier (purimikā). Temāsanti means “three months,” either the earlier three months or the later three months. Even if one enters the rains and departs on that very day without rising at dawn, for a seven-day task, or returns within seven days, there is no offense.

312. Dutiyanti means the later one. Anupagatoti means not having entered the earlier one due to some obstacle. Temāsanti means either the earlier three months or the later three months. However, even for one who has entered upon the rains but, without letting the dawn arise, departs that very day due to a seven-day affair, if he returns within the seven days, there is no offense.

313-5. Mātāpitūnaṃ pañcannaṃ sahadhammikānañca atthāya gilānatadupaṭṭhākabhattaṃ osadhañca esissaṃ vā pucchissāmi vā upaṭṭhissaṃ vā gantvā ahaṃ nābhirataṃ vūpakāsessaṃ vā kukkuccaṃ vinodanañca diṭṭhiṃ vivecanañca garukādikaṃ vuṭṭhānaṃ vāpi ussukkaṃ vāpi karissaṃ vāpi kāressaṃ vāpīti evamādinā sattāhakiccena pahitepi vā apahitepi vā gantuṃ labbhanti yojanā.

313-5. One may go, whether sent or not sent, for a seven-day duty such as: for the sake of mother, father, and the five fellow practitioners of the Dhamma, for food for the sick or their attendants, or medicine; or I will seek or ask about or attend to them, or having gone, I will remove one not delighting in the teaching, or dispel remorse, or clarify a view, or perform or cause to be performed the arising from heavy offenses or the like, or undertake or cause to be undertaken some effort—this and similar things. This is the connection.

313-5. For the sake of my parents and five kinds of sahadhammikas, for the sick and those attending to them I will seek, ask about, or attend to food and medicine, or I will, having gone, calm one not finding joy [in the dispensation], or I will dispel doubt and wrong view, or I will take an interest in vuṭṭhāna from serious and other [offences] or have it done’—in this way, whether sent for or not, for seven-day duties, they may go for a yojana.

Ettha pana labbhamānakavasena yojetvā vakkhamānanayena attho veditabbo. Mātādisutiyā teyeva gilāna-saddena gayhanti, tesaṃ upaṭṭhākā tadupaṭṭhākā, gilānā ca tadupaṭṭhākā ca, tesaṃ bhattanti samāso. Osadhanti tesaṃyeva gilānānaṃ bhesajjaṃ. Esissanti pariyesissāmi. Pucchissāmīti teyeva sattajane gilāne pucchissaṃ. Upaṭṭhissanti teyeva gilāne upaṭṭhahissāmi. Abhiramatīti abhirato, visabhāgarūpādidassanena sāsane na abhirato nābhirato. Abhiramaṇaṃ vā abhirataṃ, natthi abhiratamassāti nābhirato, taṃ. Sahadhammikesu yo nābhirato, taṃ vūpakāsessaṃ vikkhepaharaṇatthaṃ aññattha nayissāmi. Kukkuccanti pañcannaṃyeva uppannaṃ vinayakukkuccaṃ. Kitakayoge vikappena dutiyā. Diṭṭhinti tesaṃyeva micchādiṭṭhiyā. Garukamādikanti garukaṃ ādi yassāti viggaho. Ādi-saddena sāmaṇerānaṃ vassapucchanaṃ, sikkhāsamādayitukāmatā, tajjanīyādikammakaraṇaṃ saṅgahitaṃ. Vuṭṭhānanti bhikkhuno garukāpattiyā parivāsamānattadānādīhi vuṭṭhānaṃ. Ussukkanti vassapucchanādiussukkaṃ. Evamādināti ettha ādi-saddena diṭṭhigatādīnaṃ dhammakathākaraṇādiṃ saṅgaṇhāti. Gantuṃ labbhanti ettha gacchantena antoupacārasīmāyaṃ ṭhiteneva “antosattāhe āgacchissāmī”ti ābhogaṃ katvā gantabbaṃ. Sace ābhogaṃ akatvā upacārasīmaṃ atikkamati, chinnavasso hotīti vadanti. Sattāhakiccenāti sattāhassa labbhamānakaṃ vuttaṃ vakkhamānañca saṅghakammādi kiccaṃ sattāhakiccaṃ. Sattamaaruṇamattasseva vihāre uṭṭhāpanīyattā sattāhassa sākallena gahaṇaṃ.

Here, the meaning should be understood by construing it according to what is permissible, as will be explained. By the word “mother and so forth,” only they are meant by the term “sick”; their attendants are tadupaṭṭhākā, meaning the sick and their attendants, and food for them is a compound: gilānatadupaṭṭhākabhatta. Osadhanti means medicine for those same sick ones. Esissanti means “I will seek.” Pucchissāmīti means “I will ask about those seven sick persons.” Upaṭṭhissanti means “I will attend to those same sick ones.” One who delights is abhirato; one not delighting in the teaching due to seeing dissimilar forms and so forth is nābhirato. Or, delight is abhirataṃ, and one without delight is nābhirato, meaning him. I will remove one not delighting among fellow practitioners, vūpakāsessaṃ, meaning I will lead him elsewhere to remove distraction. Kukkuccanti means the vinaya-related remorse arisen only among those five. In an instrumental construction, the second case is optional. Diṭṭhinti means their wrong view. Garukamādikanti means “heavy and so forth,” analyzed as that which has heavy as its beginning. The term ādi includes questioning novices about the rains, the desire to undertake training, and performing actions such as tajjanīya. Vuṭṭhānanti means a monk’s arising from a heavy offense through probation, satisfaction, and so forth. Ussukkanti means effort regarding questioning about the rains and so forth. Evamādināti, here the term ādi includes giving a Dhamma talk on views and so forth. Gantuṃ labbhanti means “it is permissible to go,” and one who goes must make a resolve while standing within the boundary, saying, “I will return within seven days,” before going. If one crosses the boundary without making this resolve, they say one breaks the rains. Sattāhakiccenāti means “with a seven-day duty,” referring to what is permissible for seven days and what will be stated, such as saṅgha duties, which is a seven-day duty. Because only the seventh dawn must arise in the monastery, the full seven days are taken into account.

Here, however, the meaning should be understood by way of application when it is allowed as per the following explanation. The word ‘sick’ are taken the same [individuals] as the word of parents etc. Those attending them [are] tadupaṭṭhākā, the sick and those attending them, and the food for them: [this is] the compound. Medicine means medicine for those who are sick. I will seek means I will search. I will ask, means I will ask those seven people who are sick. I will attend means, I will attend to those who are sick. Abhirato means one who is delighting in, nābhirato means one who does not delight in the dispensation due to seeing unsuitible forms, etc., or abhirataṃ means delight, and nābhirato means one who does not have delight; that. Among the sahadhammikas, [if] there is one who does not take delight [in the dispensation], I will remove him to another place in order to dispel his distraction. Kukkucca (doubt) means Vinaya-related doubt arising in those five. The accusative case is optional with kitaka. Diṭṭhi (view) means the wrong view of those [same people]. Garukamādika (serious and other [offences]), is an analysis as ‘serious’ is the beginning of which. By the word ādi (etc.), asking about the years [since higher ordination] of novices, the desire to undertake the training, and the performance of acts like censure, etc., are included. Vuṭṭhāna (emergence) means a bhikkhu’s emergence from a serious offence through the giving of parivāsa, mānatta, etc. Ussukka (interest) means interest in asking about the years [since higher ordination], etc. Evamādinā (In this way, etc.): here, by the word ādi (etc.), he includes giving Dhamma talks on [wrong] views, etc. They may go: Here, the person who is going, while standing within the boundary of immediate vicinity, should make a mental determination, ‘I will return within seven days.’ If he crosses the boundary of immediate vicinity without making the mental determination, it is said that his vassa is broken. Sattāhakiccenā (Sattāha duties): Sattāhakicca means duties concerning the Community, etc., stated below, as those for which seven days are allowed. Because it is necessary to rise only at the seventh dawn in the monastery, the seven days are taken in their entirety.

316. Saṅghakamme vajeti saṅghassa kicce uposathāgārādīsu senāsanesu vā cetiyachattavedikādīsu vā antamaso puggalikasenāsanesu vāpi kattabbanimitte vajeyyāti attho. Dhammasavanatthaṃ nimantito vāpi vaje, garūhi pesito vāpi vaje, garūnaṃ passituṃ vāpi vajeti yojetabbaṃ. Nimantitoti ettha sace paṭhamaṃyeva katikā katā hoti, “asukadivasaṃ nāma sannipatitabba”nti nimantitoyeva nāma hoti. Garūhīti ācariyupajjhāyehi. Pahitoti bhaṇḍadhovanādiatthāya pesito. Passitunti agilānepi.

316. Saṅghakamme vajeti means “in the duties of the saṅgha,” such as in the uposatha hall or lodgings, or in the cetiya, canopy, platform, or even individual lodgings, wherever a task is to be done. Or invited for hearing the Dhamma, or sent by elders, or to see elders—this is to be construed. Nimantitoti, here, if an agreement was made earlier, such as “on such-and-such a day we must assemble,” one is indeed invited. Garūhīti means “by elders,” referring to teachers and preceptors. Pahitoti means “sent,” as for washing items and so forth. Passitunti means “to see,” even if they are not sick.

316. Except for community business, it means except for the sake of the community’s duties in the uposatha hall and other dwellings, or on stūpas, parasols, platforms, etc., and even down to private dwellings. Or, if invited for the purpose of listening to the Dhamma, he may decline; or if sent by elders, he may decline; or he may decline even to see elders, this should be applied. Invited means, here, if the agreement has been made beforehand, “On such and such a day one must assemble,” then he is indeed considered invited. By elders means by preceptors and teachers. Sent means sent for the purpose of washing robes, etc. See, even if they are not sick.

317. Bhaṇḍa…pe… dassane na vajeti yojanīyaṃ. Etthāpi nimittatthe sattamī. Bhaṇḍaṃ nāma cīvaraṃ. Ñātī mātāpitūhi aññe. Upaṭṭhākā upāsakā. “Ajjeva āgamissa”nti adūrago na pāpuṇeyya, labbhanti sambandho. Labbhanti imassa apāpuṇanaṃ vuttakammaṃ. Ajjevāgamissanti sāmantavihāraṃ gantvā puna āgacchantassa antarāmagge sace aruṇuggamanaṃ hoti, vassacchedopi na hoti, ratticchedadukkaṭañca natthīti vadanti.

317. One does not go for seeing items and so forth—this is to be construed. Here too, the locative case indicates purpose. Bhaṇḍaṃ means robes. Ñātī means relatives other than mother and father. Upaṭṭhākā means lay supporters. “I will return today” and not reaching a nearby place—it is permissible; this is the connection. Labbhanti refers to not reaching as the stated action. Ajjevāgamissanti means “if, having gone to a neighboring monastery and returning, dawn arises on the way, there is no breaking of the rains, nor is there the offense of breaking the night,” they say.

317. Robes…etc…he may not decline on the occasion of seeing. Even here, the locative [case] indicates the purpose. Robe means monastic robe. Relatives are those other than parents. Attendants are lay supporters. The connection is ‘If he is unable to reach a nearby place, [thinking], “I will arrive this very day,” then it is allowed.’ It is allowed means inability to reach that above-mentioned business. I will arrive this very day: If, when going to a nearby monastery and returning, dawn arises while still on the road, it is said that there is no break of vassa, nor is there an offence of dukkaṭa for breaking the night.

318. Sesañātīhīti mātāpitūhi avasesañātīhi. Niddisitvāvāti dānadhammasavanādīni. “Pahite pesite”ti cettha “labbha”nti anuvattanīyaṃ.

318. Sesañātīhīti means “with other relatives,” excluding mother and father. Niddisitvāvāti means “having specified,” such as giving or hearing the Dhamma. In “sent or dispatched,” “labbha”ti should be understood as continuing.

318. By other relatives, means by relatives other than parents. Niddisitvāvā, means giving, listening to the Dhamma, etc. Here in, “Sent, dispatched,” “allowed” should be supplied.

319. Attano antarāye satīti corasarīsapavāḷajīvitabrahmacariyantarāye, antamaso bhesajjālābhapatirūpaupaṭṭhākālābhepi. “Vassacchedakāraṇampi sattāhakaraṇīyaṃ siyā”ti keci porāṇā vadanti, taṃ yuttaṃ viya dissati, sabbathā vassacchedena bahi vāsāya anuññātakāraṇaṃ sattāhamattaṃ bahi vītināmetvā antovihāreyeva vāsena vassacchedākāraṇaṃ kathaṃ nāma na siyāti. Chinnavasso no pavārayeti sambandho.

319. Attano antarāye satīti means “when there is an obstacle for oneself,” such as thieves, snakes, floods, danger to life, or the holy life, or even lack of medicine or suitable attendants. Some ancient ones say, “A cause for breaking the rains might also be a seven-day duty,” which seems reasonable; since dwelling outside due to breaking the rains is permitted for some reason, how could spending seven days outside and then dwelling within the monastery not be a cause for breaking the rains? One who has broken the rains does not perform pavāraṇā—this is the connection.

319. If there is danger to himself, means dangers from thieves, snakes, wild animals, dangers to life or to the holy life, even at least in the case of not obtaining medicine or suitable attendants. Some elders say, “Even a cause for breaking the vassa might be a reason for the seven-day [rule]”; this seems reasonable, since in every way, the reason allowed for residing outside for seven days due to breaking the vassa, having spent those seven days outside and by residing inside the monastery, why would that not be a reason for not breaking the vassa?. The connection is ‘One whose vassa is broken should not give the invitation pavāraṇā’.

320. “Asenāsanikenā”ti imināva viññāyamānatthattepi “ajjhokāse cā”ti vacanaṃ “ahaṃ abbhokāsiko, kiṃ me senāsanenā”ti vāsānivattanatthaṃ vuttaṃ. Rukkhassa susireti suddhe rukkhasusire. Mahantassa pana susirassa anto padaracchadanakuṭikaṃ katvā pavisanadvāraṃ yojetvā upagantuṃ vaṭṭati. “Viṭapepi aṭṭakaṃ bandhitvā”tiādi vuttanayameva. Tathā chattacāṭīsupi tadanurūpena veditabbaṃ. Chavakuṭi nāma ṭaṅkitamañcādibhedā kuṭi. Tattha ṭaṅkitamañco nāma dīghe mañcapāde majjhe vijjhitvā aṭaniyo pavesetvā kato, catunnaṃ pāsāṇānaṃ upari pāsāṇaṃ attharitvā katampi ṭaṅkitamañco.

320. Although the meaning is clear from “asenāsanikenā”ti alone, the phrase “ajjhokāse cā”ti is stated to prevent dwelling outside, as in “I am one who stays in the open, what need have I for lodging?” Rukkhassa susireti means “in the hollow of a tree,” a pure tree hollow. However, in a large hollow, it is permissible to make a hut with a covering of planks and an entrance and enter it. “Having tied a platform in the branches” and so forth follows the same method as stated. Likewise, in canopies and bowls, it should be understood accordingly. Chavakuṭi means a hut with a bed or the like marked out. Therein, ṭaṅkitamañco means a bed made by piercing long bedposts in the middle and inserting crossbars, or one made by spreading a stone over four stones.

320. Although the meaning is already understood by the term “Asenāsanikena” (without a dwelling), the statement “ajjhokāse cā” (and in the open air) is said to negate residing, thinking, “I am one who dwells in the open air, what need have I of a dwelling?”. Rukkhassa susireti (in the hollow of a tree) means in a natural hollow of a tree. But if the hollow of a large [tree] is big enough, then it is permissible to make a small hut with a covering of split bamboo inside, arrange an entrance, and approach. “Viṭapepi aṭṭakaṃ bandhitvā” (even by building a platform among the branches) and so on, should be understood in the same way as already stated. Similarly, in the case of leaf-covered water pots, it should be understood correspondingly. Chavakuṭi (corpse hut) is a hut, like a platform erected for the deceased, and so on, of different kinds. Here, a ṭaṅkitamañco (mortuary platform) is one made by piercing long bed legs in the middle and inserting crossbars; a mortuary platform can also be made by placing a stone slab on top of four stones.

321. Asenāsanikenāti yassa tiṇapaṇṇaiṭṭhakasilāsudhāsaṅkhātānaṃ pañcannaṃ chadanānaṃ aññatarena channaṃ yojitadvārabandhanaṃ senāsanaṃ natthi, tena. Idaṃ pana vacībhedaṃ katvā adhiṭṭhānaṃ sandhāya vuttanti vadanti, tadayuttaṃ, tathā ca sati nāvādīsu viya visuṃ vidhānena bhavitabbanti. Nāvāsatthavajūpagoti iminā asenāsanikena nāvādīsu vassaṃ upagantuṃ vaṭṭatīti dīpeti. Tattha ca kuṭikaṃ pariyesitvā labhantena tattha pavisitvā vihārābhāvato “vihāre”ti avatvā “idha vassaṃ upemī”ti tikkhattuṃ vattabbaṃ, alabhantena ālayo kātabbo. Pavāretuñcāti ca-saddena vassacchedanimittāya āpattiyā abhāvaṃ sampiṇḍeti. “Vaje satthe nāvāyanti tīsu ṭhānesu natthi vassacchede āpatti, pavāretuñca labbhatī”ti (mahāva. aṭṭha. 203) aṭṭhakathāyaṃ vuttaṃ. Vassacchedeti ca “anujānāmi, bhikkhave, yena vajo tena gantu”nti (mahāva. 203) vuttattā, satthassa nāvāya ca gamanasabhāveneva ṭhitattā ca vassūpagataṭṭhāne avasitvā aññattha gamanamattaṃ sandhāya vuttanti veditabbaṃ.

321. Asenāsanikenāti means “by one without lodging,” referring to one who has no lodging covered with any of the five coverings—grass, leaves, bricks, stone, or plaster—with a fixed door. They say this is said with reference to making a verbal declaration and determination, but that is not suitable, for if so, it should be separately prescribed as in the case of a ship and so forth. Nāvāsatthavajūpagoti indicates that one without lodging may enter the rains on a ship, caravan, or physician’s place. There, if one finds a hut after searching, one should enter it and, due to the absence of a monastery, say three times, “Here I enter the rains,” not “in the monastery.” If none is found, an attachment should be formed. Pavāretuñcāti, with the ca-sadda, implies the absence of an offense due to breaking the rains. In the Aṭṭhakathā (mahāva. aṭṭha. 203), it is said, “In three places—a caravan, a physician, a ship—there is no offense for breaking the rains, and pavāraṇā is permissible.” Vassacchedeti ca, because it is said, “I allow you, monks, to go where the caravan goes” (mahāva. 203), and since the caravan and ship move by their nature and remain so, it should be understood as referring merely to going elsewhere without staying in the place where the rains were entered.

321. Asenāsanikenāti (by one without a dwelling), means by one who does not have a dwelling, enclosed and with a fastened door, covered with any of the five coverings, namely grass, leaves, bricks, stones, or plaster. But some say this statement, making a verbal distinction, refers to the formal acceptance (adhiṭṭhāna), but that is not correct, and if it were so, there would have to be separate regulations as in the case of boats, etc. Nāvāsatthavajūpagoti (taking refuge in a boat, caravan, or enclosure) by this, it is shown that one without a dwelling can take up the rains residence in a boat, etc. And there, having searched for a small hut and if one is found, having entered therein, because of the absence of a monastery, instead of saying “in the monastery”, one should say three times “I take up the rains residence here”. If one is not found, a shelter should be made. Pavāretuñcāti, and the word “ca” (and) combines the absence of an offense due to breaking the rains residence. “There is no offense in breaking the rains residence in three places: an enclosure, a caravan, and a boat; and it is permitted to make the invitation (pavāretu)” (mahāva. aṭṭha. 203) it is said in the commentary. And “breaking the rains residence,” because it is said, “I allow, monks, to go where the enclosure is” (mahāva. 203), and because the caravan and the boat are by nature moving, it should be understood as referring only to leaving the place where the rains residence was taken up and going elsewhere, without residing [there].

40. Avebhaṅgiyaniddesavaṇṇanā

40. Commentary on the Section of Non-Division

40. Explanation of the Section on Indivisible Things

322-5. Ārāmā…pe… mattikabhaṇḍānīti ete pañca avibhājiyāti sambandhitabbaṃ . Pañcāti “ārāmārāmavatthūni eka”ntiādinā rāsivasena pañca, sarūpavasena panetāni paṇṇaṃ tiṇe pakkhipitvā pañcavīsatividhāni honti. Tathā cāha –

322-5. From gardens to clay vessels, these five are not to be divided—this is to be connected. Pañcāti means “five,” enumerated as groups such as “gardens and garden grounds as one,” but in form, including fifty-three items with grass and leaves added, they become twenty-five kinds. Thus, it is said:

322-5. Ārāmā…pe… mattikabhaṇḍānīti (Monastery grounds… clay vessels) these five should be connected as indivisible. Pañcāti (five), are five in terms of groups, as in “monastery grounds and monastery buildings are one”, etc. But in terms of their nature, when leaves are added to grass, they become twenty-five types. And thus he said:

Pañcavīsavidhaṃ nātho, garubhaṇḍaṃ pakāsayī”ti. (cūḷava. aṭṭha. 321);

The Lord declared twenty-five types of heavy goods.” (cūḷava. aṭṭha. 321);

Tattha ārāmo nāma pupphārāmo vā phalārāmo vā. Ārāmavatthu nāma tesaṃyeva patiṭṭhānokāso, vinaṭṭhesu vā tesu porāṇakabhūmibhāgo. Vihāro nāma pāsādādi yaṃ kiñci senāsanaṃ. Lohakumbhī nāma kāḷalohena vā tambalohena vā katakumbhī. Kaṭāhādīsupi eseva nayo. Ettha bhāṇakanti arañjaro vuccati. Vārakoti ghaṭo. Rāsiṃ apekkhitvā eteti pulliṅganiddeso. Avibhājiyāti mūlacchejjavasena avebhaṅgiyā. Parivattanavasena pana paribhuñjantassa vissajjentassa ca anāpatti. Avissajjiyāni cāti ca-saddena avebhaṅgiyāni cāti avuttaṃ sampiṇḍeti.

Therein, ārāmo means a flower garden or fruit garden. Ārāmavatthu means the space for those same, or the ancient land where they have perished. Vihāro means any lodging such as a mansion. Lohakumbhī means a pot made of black iron or copper. The same method applies to kaṭāhādīsu and so forth. Here, bhāṇakanti means a jar. Vārakoti means a pitcher. Referring to the group, eteti is a masculine designation. Avibhājiyāti means “not to be divided,” in the sense of cutting at the root, avebhaṅgiyā. However, there is no offense for one who uses or gives them by exchange. Avissajjiyāni cāti, with the ca-sadda, includes what was not stated: they are non-divisible.

Here, ārāmo (monastery ground) is either a flower garden or a fruit orchard. Ārāmavatthu (monastery building) is the place where they are established, or, if they are destroyed, the portion of land that remains. Vihāro (dwelling) is any kind of dwelling such as a palace. Lohakumbhī (metal pot) is a pot made of black metal or copper. In the case of Kaṭāhādīsupi (cauldrons, etc.), the same principle applies. Here, bhāṇakanti (a large jar) refers to a water jar. Vārakoti (water pot) means a pot. The masculine gender designation eteti (these) refers to the groups. Avibhājiyāti (indivisible), means indivisible in terms of cutting off at the root. But there is no offense for one who uses them by way of exchange, or gives them away. Avissajjiyāni cāti (and not to be given away) and, the word “ca” (and) includes the unsaid “indivisible”.

326-8. Ekantagarubhaṇḍattā ādito tayo rāsī ṭhapetvā catuttharāsito paṭṭhāya garubhaṇḍāgarubhaṇḍe vibhajituṃ “vallī”tiādi āraddhaṃ. Aḍḍhabāhumattāpi valli ca aṭṭhaṅgulāyato veḷu ca muṭṭhimattampi tiṇādi ca ekampi paṇṇañca pākatā vā pañcavaṇṇā vā tālapakkappamāṇāpi mattikā ca tālapakkappamāṇāpi sudhā ca tālapakkappamāṇāpi kaṅguṭṭhaādikā ca dinnā vā tatthajātakā vā saṅghikā rakkhitā abhājiyā, rajjuyottādi ca dinnā saṅghikā abhājiyāti yojanā. Veḷu pariṇāhato paṇṇasūcidaṇḍamatto gahetabbo. Tiṇaṃ muñjaṃ pabbajañca ādisaddasaṅgahitaṃ ṭhapetvā avasesaṃ yaṃ kiñci tiṇaṃ. Paṇṇo aṭṭhaṅgulappamāṇo rittapotthako garubhaṇḍameva. Pākatāti pakatiyā jātā. Pañcavaṇṇāti rattasetādipañcavaṇṇā. Sudhākaṅguṭṭhādayo mattikaggahaṇena gahitā. Kaṅguṭṭhaādikāti ādi-saddena sajjurasajātihiṅgulakādīnaṃ gahaṇaṃ. Dinnāti saṅghassa dinnā. Tatthajātāti saṅghikabhūmiyaṃ jātā. Rajjuyottādīti suttamakacivākanāḷikerahīracammamayā rajju ca yottādi ca. Ādi-saddena makacivākādike vaṭṭetvā katā ekavaṭṭā gahitā. Byatirekavasena panettha catuttharāsimhi itare bhājiyāti veditabbā. Saṅghike kamme, cetiyassa vā kamme niṭṭhite bhājiyāti yojanīyaṃ.

326-8. Since they are entirely heavy items, starting from the fourth group after setting aside the first three groups, “vallī”ti and so forth begin to divide heavy and non-heavy items. A creeper even half a forearm long, bamboo eight fingers in length, grass or the like even the size of a fist, a leaf, whether natural or five-colored, even the size of a palm fruit, clay even the size of a palm fruit, plaster even the size of a palm fruit, millet or the like, whether given or grown there, saṅghika and protected, are not to be divided; ropes, cords, and so forth, given and saṅghika, are not to be divided—this is the connection. Veḷu should be taken as about the circumference of a needle shaft for leaves. Tiṇaṃ, excluding muñja and pabbaja included in “and so forth,” means any other grass. Paṇṇa means a leaf eight fingers in size; an empty book is indeed a heavy item. Pākatāti means “naturally grown.” Pañcavaṇṇāti means “five-colored,” such as red, white, and so forth. Plaster, millet, and so forth are included under clay. Kaṅguṭṭhaādikāti, with the ādi-sadda, includes lac, resin, cinnabar, and so forth. Dinnāti means “given to the saṅgha.” Tatthajātāti means “grown on saṅghika land.” Rajjuyottādīti means ropes and cords made of thread, monkey hair, coconut fiber, or leather, and so forth. The ādi-sadda includes single strands made by twisting monkey hair and so forth. By exclusion, in the fourth group, the rest are to be divided—this should be understood. When the saṅgha’s work or the cetiya’s work is completed, they are to be divided—this is to be construed.

326-8. Because the first three categories are exclusively heavy goods, setting aside the first three categories, beginning from the fourth category, the division of heavy goods and more-than-heavy goods is initiated with “vallī” (creeper), etc. Even a creeper as long as half an arm, bamboo as long as eight fingerbreadths, even a handful of grass and other such things, even a single leaf, whether ordinary or of five colors, even clay the size of a palmyra leaf, even lime the size of a palmyra leaf, and even kaṅguṭṭha and other similar items, whether given or grown there, when belonging to the Sangha and protected, are not to be divided. And rope, straps, and other items, when given, belong to the Sangha and are not to be divided – this is the connection. Bamboo, its girth is specified as being the size of a leaf-needleholder. Grass, having set aside muñja grass, pabbaja grass, and others included in the word ‘etcetera’, means any other remaining kind of grass. A leaf of eight fingerbreadths size, if blank and used as a writing material, comes under the division of heavy goods. Ordinary means naturally grown. Five-colored means of five colors such as red, white, etc. Lime, kaṅguṭṭha, etc., are included by the term ‘clay’. Kaṅguṭṭha and others – by the word “etcetera”, the inclusion of sajjurasa (resin), hiṅgu (asafoetida), and others, is indicated. Given means given to the Sangha. Grown there means grown on the Sangha’s land. Rope, straps, and so on means rope made of thread, makaci bark, coconut fiber, and leather, and straps, etc. By the word “etcetera”, single-stranded cords made by twisting makaci bark and the like are included. Conversely, other than these in the fourth category should be known to be divisible. It should be understood that the dividing of such items is to be performed after the completion of a task for the Sangha or a cetiya.

329. Lohabhaṇḍesu bhikkhusāruppaṃ pattādi vā tathā vippakatākataṃ lohabhaṇḍaṃ tathā pādagaṇhakaṃ vārakaṃ bhājiyanti yojanā. Pattādīti ayopatto ayathālakaṃ tambalohathālakaṃ añjanisalākā kaṇṇamalaharaṇī sūci paṇṇasūci khuddako pipphalako khuddakaṃ ārakaṇḍakaṃ kuñcikā tāḷādi. Vippakatanti apariniṭṭhitaṃ. Akatanti sabbaso akataṃ. Pādagaṇhakanti sīhaḷadīpe pādagaṇhanakaṃ. Pādo nāma catutthaṃso, magadhanāḷiyā pañcanāḷimattā. Magadhanāḷi ca nāmesā ūnapañcapasatā veditabbā. Tathā ghaṭako telabhājanañca. Yāya vāsiyā ṭhapetvā dantakaṭṭhacchedanaṃ vā ucchutacchanaṃ vā aññaṃ mahākammaṃ kātuṃ na sakkā, ayaṃ bhājiyā. Sammuñjanidaṇḍakhaṇanakaṃ pana adaṇḍakaṃ phalamattameva, yaṃ sakkā sipāṭikāya pakkhipitvā pariharituṃ, ayaṃ bhājanīyā. Tipukoṭṭakaupakaraṇesu tipucchedanakasatthakaṃ suvaṇṇakārūpakaraṇesu suvaṇṇacchedanakasatthakaṃ cammakāraupakaraṇesu cammachindanakaṃ khuddakasatthaṃ nahāpitatuṇṇakāraupakaraṇesu ṭhapetvā mahākattariṃ mahāsaṇḍāsañca mahāpipphalakañca sabbāni bhājanīyabhaṇḍāni. Tathā kuñcikā. Vuttavipallāsena pana lohabhaṇḍe abhājiyāti veditabbā.

329. Among metal items, a bowl or the like suitable for monks, or metal items unfinished or unmade, or a foot-measure, a pitcher, are to be divided—this is the connection. Pattādīti includes an iron bowl, an iron dish, a copper dish, an eyeliner stick, an ear cleaner, a needle, a leaf needle, a small fruit, a small spike, a key, a lock, and so forth. Vippakatanti means “unfinished.” Akatanti means “entirely unmade.” Pādagaṇhakanti means a foot-measure in Sri Lanka. Pādo means a quarter, about five Magadha measures. A Magadhanāḷi is understood as less than five prasthas. Likewise, a pitcher or oil vessel. That with which an axe, except for cutting tooth sticks or sugarcane, cannot perform significant work is divisible. A sweeping stick or digging tool without a handle, merely the size of a fruit, which can be carried in a bag, is divisible. Among tin-cutting tools, a tin-cutting knife; among goldsmith tools, a gold-cutting knife; among leatherworker tools, a small leather-cutting knife; among barber and tailor tools, excluding large scissors, large tongs, and large fruits—all are divisible items. Likewise, a key. Conversely, metal items are not to be divided—this should be understood.

329. Among metal items, a bowl and other items suitable for a bhikkhu, as well as unfinished and unworked metal items, similarly foot-measuring device, ladle are to be divided – this is the connection. Bowl and other items include an iron bowl, an iron dish, a copper dish, a collyrium needle, an ear-wax remover, a needle, a leaf-needle, a small pair of tweezers, a small awl, a key, a lock, and so on. Unfinished means incomplete. Unworked means completely unworked. Foot-measuring device means the foot-measuring device in Sri Lanka. Foot is a quarter, equivalent to five nāḷi measures of Magadha. And this Magadha nāḷi is to be understood as slightly less than five pasata measures. Similarly, a pot and an oil container. A knife that is set aside and cannot be used to cut tooth-cleaning sticks, to cut sugarcane, or to perform any other major task, is divisible. But regarding a handle-less broom-making material, the blade alone, which can be carried by putting it in a bag, is divisible. Among the instruments of tin-smiths, the knife for cutting tin; among the instruments of goldsmiths, the knife for cutting gold; among the instruments of leather-workers, the small knife for cutting leather; with the exception of large scissors, large tongs, and large tweezers among the instruments of barbers and tailors, all are divisible items. Similarly, keys. But conversely, metal goods should be known as indivisible.

330. “Veḷumhī”tiādinā dārubhaṇḍāni dasseti. Dārubhaṇḍena pana saṅgahetvā sabbāpi dāruveḷucammupāhanādivikati veditabbā. Chattadaṇḍo ca salākā cāti dvando. Upāhanāya daṇḍako upāhanadaṇḍako.

330. With “veḷumhī”ti and so forth, wooden items are shown. By wooden items, all fashioned items of wood, bamboo, leather, sandals, and so forth are included. A canopy pole and rod form a compound: chattadaṇḍo ca salākā ca. The pole of a sandal is upāhanadaṇḍako.

330. With “In the bamboo,” etc., the wooden items are shown. Along with wooden items, however, it is right to include all wood, bamboo, leather and sandal variations and the like as well. A parasol staff and a (lottery) stick constitute a dvanda compound. A staff for sandals is an upāhanadaṇḍaka.

331. Anuññātavāsidaṇḍoti anuññātavāsiyā daṇḍo. Araṇañjanisiṅgādīti ādi-saddena añjanisalākā chattaṃ muṭṭhipaṇṇaṃ upāhanā dhammakaraṇo pādagaṇhanakato anatirittaṃ āmalakatumbaṃ āmalakaghaṭo lābukatumbaṃ lābukaghaṭo visāṇatumbanti idaṃ saṅgaṇhāti.

331. Anuññātavāsidaṇḍoti means the pole of a permitted axe. Araṇañjanisiṅgādīti, with the ādi-sadda, includes an eyeliner stick, a canopy, a fist-sized leaf, sandals, a water strainer, and, beyond the foot-measure, an emblic pot, an emblic pitcher, a gourd pot, a gourd pitcher, a horn pot.

331. Staff of the permitted knife means the handle of the permitted knife. Horn or container of collyrium, and so on—by the word “etcetera”, it includes a collyrium needle, a parasol, a handle leaf, sandals, a water strainer, a foot-measuring device, a non-excessive āmalaka (myrobalan) fruit container, an āmalaka pot, a lābu (gourd) container, a lābu pot, and a horn container—this is what it includes.

332. Yathāvuttato aññaṃ dārubhaṇḍesu garubhaṇḍaṃ. Mattikāmayo pādaghaṭako bhājiyoti yojanā. Pādaghaṭakoti pādassa pahonako ghaṭako. Iminā mattikābhaṇḍaṃ upalakkheti, tasmā patto thālakaṃ kuṇḍikāti imāni bhājanīyāni, vuttāvasesā abhājiyā.

332. Beyond what was stated, among wooden items, heavy items and a clay foot-pot are divisible—this is the connection. Pādaghaṭakoti means a pitcher sufficient for a foot. This indicates clay items; thus, a bowl, dish, or water jar are divisible, while the rest as stated are not divisible.

332. Besides what has been mentioned, other wooden articles are heavy items. Mattikāmayo pādaghaṭako bhājiyoti should be construed as the foot-washing bowl made of clay is to be divided. Pādaghaṭako means a bowl sufficient for the feet. By this, clay items are indicated. Therefore, the bowl, dish, and water pot are to be divided; the remainder, not mentioned, are not to be divided.

333-4. Garunā garubhaṇḍañca thāvarañca parivatteyya, thāvarena ca thāvarampi parivatteyyāti yojetabbaṃ. Garunā mañcapīṭhādinā. Thāvaranti ārāmādi paṭhamarāsidvayaṃ. Tathā katvā ca bhuñjitunti evañca parivattetvā tato ābhataṃ kappiyabhaṇḍaṃ paribhuñjeyyāti attho, vidhimhi ayaṃ tuṃpaccayo. Phātikammena vallādiṃ gaṇheti sambandhanīyaṃ. Phātikammaṃ nāma samakaṃ vā atirekaṃ vā tadagghanakaṃ vā vaḍḍhikammaṃ. Sesanti paṭhamarāsittikanti.

333-4. One may exchange a heavy item with a heavy one, or a fixed item with a fixed one—this is to be construed. Garunā means with a bed, seat, or the like. Thāvaranti means fixed, referring to gardens and so forth, the first two groups. Tathā katvā ca bhuñjitunti means “having done so and using,” that is, having exchanged and using the allowable item obtained thereby—the suffix tuṃ indicates an injunction. It is to be connected with taking creepers and so forth through profitable work. Phātikammaṃ means work that is equal, exceeds, or matches its value, or increases it. Sesanti means the rest, referring to the third group and beyond.

333-4. One should exchange heavy goods for heavy goods and immovable property, and also immovable property for immovable property. This should be applied. Garunā means with a bed, chair, and so on. Thāvaranti means the first two categories such as a monastery and so on. Tathā katvā ca bhuñjituti means, having exchanged in this way, one should use the permissible items obtained from it; in the rule, this tuṃ suffix denotes. Exchange Phātikammena means the taking of creepers, etc. This should be connected. Phātikammaṃ is an act of increasing/bartering/exchange, the same or more, or something of equal value. Sesanti means that the rest belongs to the first category.

41. Pakiṇṇakaniddesavaṇṇanā

41. Commentary on the Miscellaneous Section

41. Commentary on the Section on Miscellaneous Matters

335. Sadvārabandhane sodukkhalakapāsake ṭhāne divā sayantena parivattakaṃ dvāraṃ bandheyyāti sambandho. Dvārañca dvārabandhanañca dvārabandhanāni majjhepadalopavasena, bandhana-saddeneva vā dvārabāhā vuccanti, saha dvārabandhanehīti sadvārabandhanaṃ, ṭhānaṃ. Heṭṭhā udukkhalakañca upari pāsako ca, saha udukkhalapāsakehīti samāso. Tādise ṭhāne pākārādiparikkhepena bhavitabbanti parikkhitteti viññāyati. So ca uccato sahaseyyappahonake vuttanayoti vadanti . Sayantenāti pāde bhūmito mocetvā nipajjantena. Parivattakanti saṃvaraṇavivaraṇavasena ito cito ca parivattanayoggaṃ. Dvāranti antamaso dussasāṇidvārampi. Bandheyyāti sabbantimena vidhinā yāvatā sīsaṃ na pavisati, tāvatāpi bandheyya, saṃvareyyāti vuttaṃ hoti.

335. In a place with a door frame, mortar, and lintel, one lying down by day should close the revolving door—this is the connection. Door and door frame are dvārabandhanāni, with the middle term elided, or the frame alone means the doorposts; with a door frame is sadvārabandhanaṃ, a place. Below is a mortar and above a lintel, forming a compound: sodukkhalakapāsaka. In such a place, it must be enclosed by a wall or the like, so it is understood as enclosed, parikkhitta. They say it is as described, high enough for lying together. Sayantenāti means “by one lying,” lifting the feet from the ground. Parivattakanti means “revolving,” suitable for closing and opening by turning this way and that. Dvāranti means “door,” even a cloth or mat door. Bandheyyāti means “should close,” with the strongest injunction, closing it even to the extent that a head cannot enter, meaning to secure it.

335. The connection is: sleeping during the day in a place with doors and door-frames, with a lower door-locket, with a lock on the top, one should close the revolving door. The compound dvārabandhanāni (doors and door-frames) is formed by eliding the middle term, or the word bandhana (frame) by itself refers to the doorposts. Sadvārabandhanaṃ, means a place along with door frames. Below is the udukkhala (lower door-locket) and above is the pāsaka (lock), the compound combines them. In such a place, it is understood that there would be an enclosure like walls etc., so it should be known as enclosed. And it is said in the prescribed manner is convenient for sleeping in height. Sayantenāti means lying down after lifting the feet from the ground. Parivattakanti means suitable for turning this way and that way, by opening and closing. Dvāranti refers to even a cloth-screen door. Bandheyyāti means, by the last method, one should close it, even to the extent that the head does not enter, that is to say, one should shut it.

336. Ābhogo cāpīti “esa jaggissatī”ti ābhogo cāpi. Ca-saddena “dvāraṃ jaggāhī”ti vacanampi samuccinoti. Savase taṃ ākāraṃ vināti sassa attano vase āyatte ṭhāne, yattha pana bahūnaṃ sañcaraṇattā dvāraṃ saṃvutampi saṃvutaṭṭhāne na tiṭṭhati, dvāraṃ alabhantā pākāraṃ abhiruhitvāpi vicaranti, tādise pariveṇe saṃvaraṇakiccaṃ natthi. Atha vā sassa vaso āyatto, na yakkhādīnaṃ tehi gahitakattassa, bandhitvā nipajjāpitattassa ca abhāvenāti savaso. Tasmiṃ sati pubbe vuttadvāraṃ saṃvaraṇaābhogakaraṇavacanasaṅkhātaṃ ākāranti attho.

336. Ābhogo cāpīti means “a resolve too,” as in “he will guard it,” and with the ca-sadda, it also gathers “guard the door” as a statement. Savase taṃ ākāraṃ vināti means “in his own control, without that manner,” in a place under his own authority. But where, due to many people moving about, a closed door does not remain closed, and those without a door climb over the wall and wander, in such an enclosure there is no duty to close. Alternatively, savase means under his own control, not taken by yakkhas or the like, nor closed and laid down by them, so without that manner—meaning the manner of closing the door, making a resolve, and speaking as previously stated.

336. Ābhogo cāpīti means “he will watch over” – this attention should also be given. By the word Ca (and), it includes even the statement, “watch the door”. Savase taṃ ākāraṃ vināti in a place that is under one’s own control, where due to the movement of many, even a closed door does not remain in the closed position, and those not finding the door even climb over the wall and wander, in such a dwelling, there is no duty of closing. Or, the meaning is: savasa means one’s own control, not under the control of yakkhas, etc., due to absence of taking over by them and lying down after locking. When it is under one’s control, it refers to the previously mentioned act of closing the door, paying attention, and speaking.

337. Ratanānīti muttādīni dasavidhāni. Tattha pana jātiphalikaṃ upādāya sabbopi maṇi veḷuriyopi lohitaṅko masāragallo ca dhotāpi adhotaviddhāpi anāmāsā, kācamaṇi ca pānīyasaṅkho dhoto adhotopi āmāsā, silā dhotaviddhā suvaṇṇena saddhiṃ pacitā muggavaṇṇā ca anāmāsā. Cetiyagharagopakānaṃ suvaṇṇacetiye kacavarameva harituṃ vaṭṭati. Ārakūṭalohampi jātarūpagatikameva. Itthirūpānīti antamaso piṭṭhamayaitthirūpānipi. Dhaññanti antamaso tatthajātakampi magge pasāritampi sattavidhaṃ dhaññaṃ. Kīḷāvasena aparaṇṇāni tālaphalādīnipi anāmāsāni, pasāritampi na maddantena gantabbaṃ, asati magge maggaṃ adhiṭṭhāya gantabbaṃ. Itthipasādhananti antamaso piḷandhanatthāya ṭhapitaṃ nivāsanatālapaṇṇamuddikampi.

337. Ratanānīti means “gems,” the ten kinds such as pearls and so forth. Therein, including crystal, all gems, beryl, red coral, and sapphire, whether washed or unwashed and untouched, glass gems, a water conch, washed or unwashed and touched, stone washed and cooked with gold, green like mung beans and untouched. For cetiya house gables, only refuse can be taken from a golden cetiya. Copper roofing too is like gold. Itthirūpānīti means “female forms,” even those made of dough. Dhaññanti means “grain,” even that grown there or spread on the path, the seven kinds of grain. For play, other foods like palm fruits are untouched; one should not step on what is spread, and if there is no path, one should determine a path and go. Itthipasādhananti means “female adornments,” even a palm leaf ring placed for wearing.

337. Ratanānīti refers to the ten kinds of jewels like pearls, etc. Among them, including even natural fruits, all gems, veḷuriya (lapis lazuli), lohitaṅka (ruby), masāragalla (cat’s eye), whether washed or unwashed, pierced or unpierced, are not to be touched. But kācamaṇi (crystal) and a clean conch shell, whether washed or unwashed, are to be touched. Stones that are washed, pierced, cooked with gold, and of the color of mung beans are not to be touched. For cetiyaghara-gopaka (caretakers of shrine buildings), it is permissible to carry only glass on the golden shrine. Copper and iron also belong to the category of gold. Itthirūpānīti refers to even female forms made of flour. Dhaññanti refers to the seven kinds of grain, even that which has grown there or is spread on the path. For the sake of play, unhusked grains, palm fruits, etc., are also not to be touched. One should not walk treading on what is spread; if there is no path, one should determine a path and walk. Itthipasādhananti refers to even a sitting cloth, palm leaf, or ring placed for ornamentation.

338. Sitthatelodatelehīti madhusitthakaniyyāsādīsu yena kenaci telamissakasilesena ca udakamissakatelena ca. Phaṇahatthaphaṇehīti phaṇamiva phaṇaṃ, aṅgulīhi phaṇakiccakaraṇena hatthoyeva phaṇaṃ hatthaphaṇaṃ, dantamayādi yaṃ kiñci phaṇañceva hatthaphaṇañcāti dvando. Osaṇṭheyyāti olikhitvā sannisīdāpeyya.

338. Sitthatelodatelehīti means “with beeswax oil or water-mixed oil,” with any oil mixed with beeswax excretions or the like, or oil mixed with water. Phaṇahatthaphaṇehīti means “with a hood-hand or hoods,” where the hand itself is a hood performing the function of a hood with fingers, or any hood or hand-hood made of teeth or the like—a compound. Osaṇṭheyyāti means “should settle,” rubbing and letting it sit.

338. Sitthatelodatelehīti means with any kind of oil-mixed adhesive like beeswax, resin, etc., and with oil mixed with water. Phaṇahatthaphaṇehīti, like a hood, it’s a hood; by performing the action of a hood with the fingers, the hand itself is a hood, hand-hood; any kind of tooth-made, etc., item that is both a comb and a hand-comb is a dvanda compound. Osaṇṭheyyāti means one should scrape and cause it to settle.

339. Ekapāvuraṇā vā ekattharaṇā vā na tuvaṭṭayuṃ, ekamañce na tuvaṭṭayunti yojanā. Ekaṃ pāvuraṇaṃ ekaṃ attharaṇaṃ etesanti viggaho. Na tuvaṭṭayunti na nipajjeyyuṃ. Ekasmiṃ bhājane vāpi na bhuñjeyyunti yojetabbaṃ.

339. One should not sleep with just one covering or one spread, nor should they sleep on one couch—this is the construction. “One covering” and “one spread” refer to those who have a single pāvuraṇa (covering) and a single attharaṇa (spread)—this is the analysis. Na tuvaṭṭayuṃ means they should not lie down. It should also be construed that they should not eat from one vessel.

339. They should not lie down using only one covering or one sheet, they should not lie down on one bed – is the connection. Having one covering, having one sheet, is the analysis of these. Na tuvaṭṭayuṃ means they should not lie down. It should also be connected as: Nor should they eat from the same vessel.

340. Manussānaṃ pamāṇaṅgulena aṭṭha aṅgulāni yassa, adhikena sahitaṃ aṭṭhaṅgulanti samāso. Lasuṇaṃ magadhesu jātaṃ āmalakabhaṇḍikaṃ lasuṇaṃ na khādeyyāti sambandho. Na akallakoti agilāno.

340. Eight aṅgulas (fingers) according to the measure of human fingers, combined with “more than”—thus, “more than eight aṅgulas” is a compound. Lasuṇaṃ refers to garlic grown in Magadha, resembling an āmalaka fruit cluster, and “they should not eat garlic” is the connection. Na akallako means one who is not sick.

340. Of which the measurement is eight fingerbreadths by the standard fingerbreadth of men, adding what exceeds is combined as eight-fingerbreadths. Lasuṇaṃ means garlic that grown in Magadha, the āmalaka container. He should not eat garlic is the connection. Na akallako means not being sick.

341. Hīnukkaṭṭhehi jātiādīhi ukkaṭṭhaṃ vā hīnaṃ vā ujuṃ vā aññāpadesena vā davā vade, dubbhāsitanti sambandho. Jātiādīhīti jātināmagottakammasippaābādhaliṅgakilesaāpattiakkosehi . Ukkaṭṭhanti jātyādīhiyeva ukkaṭṭhaṃ upasampannaṃ anupasampannaṃ vā. Davāti keḷihasādhippāyatāya. Ujuṃ vāti “caṇḍālosī”tiādinā nayena. Aññāpadesena vāti “santi idhekacce caṇḍālā”tiādinā nayena.

341. If one speaks offensively—whether praising as superior, disparaging as inferior, directly, or indirectly—due to lowly or exalted factors such as birth and so forth, it is “wrong speech”—this is the connection. Jātiādīhi refers to birth, name, clan, occupation, craft, illness, gender, defilements, offenses, or abuse. Ukkaṭṭhaṃ means superior by virtue of birth and so forth, whether ordained or unordained. Davā means with the intent of jest or amusement. Ujuṃ vā means directly, as in saying, “You are a caṇḍāla,” and so forth. Aññāpadesena vā means indirectly, as in saying, “There are some caṇḍālas here,” and so forth.

341. He speaks ill, either directly, or indirectly, with playfulness, or superior or inferior by status, etc. related to birth, etc. – is the connection. Jātiādīhīti means by birth, name, clan, work, craft, disease, gender, defilement, offense, and insult . Ukkaṭṭhanti means the superior or the inferior, ordained or unordained, is solely due to birth, etc. Davāti means by way of joking or play. Ujuṃ vāti means by way of saying, “You are a caṇḍāla,” and so on. Aññāpadesena vāti means by way of saying, “There are some here who are caṇḍālas”, etc.

342. Dīghe nakheti maṃsappamāṇato. Dīghe keseti dvaṅgulato. Sacepi na dīghā, dumāsato ekadivasampi atikkāmetuṃ na labhati. Dīghe nāsalometi nāsato bahi nikkhante. Vīsatimaṭṭhanti vīsatiyā nakhānaṃ maṭṭhañca. Sambādheti ubhosu upakacchakesu, muttakaraṇe ca lomahāraṇañca na labbhāti sambandhanīyaṃ. Na labbhāti ete maṭṭhādayo na labbhantīti attho, nipāto vā labbhāti. Ābādhappaccayā pana sambādhe lomaṃ saṃharituṃ vaṭṭati.

342. Dīghe nakhe means nails long beyond the flesh. Dīghe kese means hair longer than two aṅgulas. Even if they are not long, one may not let even a single day pass beyond a fortnight. Dīghe nāsalome means nasal hairs protruding outside the nose. Vīsatimaṭṭhaṃ means smoothed nails of the twenty (fingers and toes). Sambādhe refers to both armpits and the genital area, where hair removal is not permitted—this is the connection. Na labbhā means these—such as smoothed nails and so forth—are not permitted; or the particle labbhā may imply prohibition. However, due to illness, it is allowable to remove hair in the sambādha (confined areas).

342. Dīghe nakheti means beyond the flesh measure. Dīghe keseti means beyond two fingerbreadths. Even if it’s not long, one should not allow a single day to pass beyond two months. Dīghe nāsalometi when they emerge out of the nose. Vīsatimaṭṭhanti the polishing of the twenty nails. Sambādheti should be connected with not permitted to remove hair in both armpits and at the urinary organ. Na labbhāti meaning, these polishings, etc., are not permitted, or labbhā is an indeclinable. However, due to illness, it is permissible to trim the hair in a confined area.

343. Saṅghuddiṭṭhaṃ vā saṅghikaṃ vā sayanāsanaṃ yathāvuḍḍhaṃ na bādheyyāti yojanā. Saṅghassa uddiṭṭhaṃ saṅghuddiṭṭhaṃ, saṅghaṃ uddissa katanti adhippāyo. Yo yo vuḍḍho yathāvuḍḍhaṃ, vuḍḍhappaṭipāṭiyāti attho. Na bādheyyāti na paṭibāheyya. Allapādā nāma yehi akkantaṭṭhāne udakaṃ paññāyati. Sayanāsananti mañcapīṭhādi, iminā paribhaṇḍakatā bhūmītipi upalakkhitā. Sudhotapādakaṃ vāpi saupāhano tathevāti sambandho. Sudhotapādakanti dhotapādeheva akkamitabbaṭṭhānaṃ. Dhotā pādā yassa akkamanassāti kiriyāvisesanasamāso. Yadi pana tattha nevāsikā adhotapādehipi vaḷañjenti, tatheva vaḷañjetuṃ vaṭṭati. Tathevāti paribhaṇḍakataṃ bhūmiṃ senāsanaṃ vā nakkameti attho.

343. One should not obstruct a sleeping place designated by the Saṅgha or belonging to the Saṅgha according to seniority—this is the construction. Saṅghuddiṭṭhaṃ means designated for the Saṅgha, intended as offered to the Saṅgha. Yathāvuḍḍhaṃ means according to seniority, in the order of seniority. Na bādheyyā means one should not obstruct. Allapādā refers to wet feet, where water is visible at the stepped-upon place. Sayanāsanaṃ refers to a couch, seat, and so forth; by this, a prepared ground surface is also implied. Even one with washed feet or wearing sandals should act accordingly—this is the connection. Sudhotapādakaṃ means a place to be stepped on only with washed feet, a compound qualifying the action: one whose feet are washed steps there. However, if the residents there use it with unwashed feet, it is allowable to use it in the same way. Tatheva means not stepping on the prepared ground or sleeping place.

343. One should not obstruct the lodgings that assigned by the Saṅgha or belong to the Saṅgha according to seniority – is the connection. That which is assigned by the Saṅgha is saṅghuddiṭṭhaṃ, meaning designated for the Saṅgha. Whoever is senior, yathāvuḍḍhaṃ, means according to the order of seniority. Na bādheyyāti means should not obstruct. Allapādā is called, a place where water becomes evident when stepped upon by those. Sayanāsananti means beds, stools, etc.; by this, prepared ground, etc., are also indicated. And also with well-washed feet, likewise with wearing footwear, is the connection. Sudhotapādakanti means a place to be stepped upon only with washed feet. The compound is a verbal adjective compound indicating: one whose feet are washed for stepping. But if resident monks even use them with unwashed feet, then it is allowed to use them likewise. Tathevāti means one should not step on the prepared ground or lodging.

344. Saṅghāṭiyāti adhiṭṭhitasaṅghāṭiyā. Pāde pariggahetvā āsanaṃ pallattho, pallatthaṃ karotīti pallatthātidhātussa pallattheti rūpaṃ. Vihārepi antaragharepi pallatthikāya na nisīdeyyāti adhippāyo, parikammakataṃ bhittādinti yojanā. Parikammakatanti setavaṇṇena vā cittakammena vā kataparikammaṃ. Ādi-saddo dvāravātapānādiṃ saṅgaṇhāti. Na apassayeti cīvarādinā appaṭicchādetvā apassayanaṃ na kareyya. No na ācameti neva na ācame, ācameyyāti attho. Dve paṭisedhā pakatiyatthaṃ gamentīti. Santeti iminā udake asante anāpattīti dīpeti.

344. Saṅghāṭiyā means with a designated saṅghāṭi (outer robe). Holding the feet together on a seat is pallattha; one who makes it pallattha is derived from the root pallattha + ti as pallatthika. Even in a monastery or within a village, one should not sit in the pallatthika posture—this is the intent, referring to a wall or similar structure with parikamma (finishing)—this is the construction. Parikammakataṃ means finished with whitewash or decorative work. The word ādi includes doors, windows, and so forth. Na apassaye means one should not lie down without covering with a robe or similar item. No na ācame means “not not washing,” i.e., one should wash. Two negatives lead to the natural meaning. Sante indicates that if water is absent, there is no offense—this is shown.

344. Saṅghāṭiyāti means by the determined outer robe. Having taken the feet, the seat is pallattha; he makes pallattha, from the root ‘pallatthā’ is formed the word ‘pallatthe’. Meaning, one should not sit cross-legged either in the monastery or inside the house. The prepared walls, etc. - is the connection. Parikammakatanti means the prepared, either by white color or by artwork. The word ādi includes doors, windows, etc. Na apassayeti one should not lean without covering with robe, etc. No na ācameti means certainly not not rinse; rather he should rinse. Two negations indicate a return to the natural state. Santeti, by this, indicates that when water is not present, there is no offense.

345. Akappiyasamādāneti bhikkhūnaṃ sāmaṇerānaṃ akappiye samādāne. Davāti nipāto , kīḷādhippāyenāti attho. Silāpavijjhaneti antamaso hatthayantenapi sakkharikāyapi khipane. Sabhāgāya desanāya āvikamme ca dukkaṭanti yojetabbaṃ. Sabhāgāyāti vatthuvasena samāno bhāgo etissā āpattiyāti viggaho. Ca-saddo tādisiyā paṭiggahaṇamattaṃ samuccinoti.

345. Akappiyasamādāne means in the acceptance of improper things by bhikkhus or novices. Davā is a particle meaning with intent of play. Silāpavijjhane means throwing even a pebble or gravel with the hand or a sling. It should be construed as an offense of dukkaṭa in disclosing to a common group or in teaching. Sabhāgāyā means having a common portion with regard to the object of offense—this is the analysis. The word ca includes mere acceptance of such things.

345. Akappiyasamādāneti undertaking what is not allowable for bhikkhus and sāmaṇeras. Davāti is an indeclinable, meaning by way of play. Silāpavijjhaneti even at least throwing with the hand machine or even with gravel. One should connect, “There is a dukkaṭa in showing in a common recitation and in open display.” Sabhāgāyāti, the division is the same for this offense by way of object. The word ca accumulates only the mere receiving that is similar.

346. Paṭissavo nāma “ubhopi mayaṃ idha vassaṃ vasissāma, ekato uddisāpemā”tiādipaṭijānanaṃ, tassa visaṃvādo pacchā akaraṇaṃ paṭissavavisaṃvādo, tasmiṃ, nimittatthe bhummaṃ. Suddhacittassāti kathanasamaye “karissāmī”ti evaṃ pavattacittassa. Itarassāti aññassa asuddhacittassa.

346. Paṭissavo means a promise such as, “Both of us will reside here for the rains and perform the recitation together,” and so forth; breaking that promise later by not fulfilling it is paṭissavavisaṃvādo, in that case, a locative with causal sense. Suddhacittassa means of one with a pure mind, who at the time of speaking thinks, “I will do it.” Itarassa means of another with an impure mind.

346. Paṭissavo means a promise such as, “We both shall dwell here during the rains retreat, let’s have the recitation of the teachings together,” etc. Breaking that promise, not doing it later, is paṭissavavisaṃvādo; concerning that, the locative is used in the sense of cause. Suddhacittassāti of one whose mind, at the time of the proposal, was operating thus: “I will do it.” Itarassāti of another, one whose mind is impure.

347. Kicceti sukkhakaṭṭhādiggahaṇakicce sati eva porisaṃ purisappamāṇaṃ abhiruheyyāti sambandho. Āpadāsūti vāḷamigadassanādīsu.

347. Kicce means when there is a task such as collecting dry wood; only then should one climb a height equivalent to a man’s measure—this is the connection. Āpadāsu means in emergencies such as seeing a wild beast.

347. Kicceti When there is a task such as collecting dry firewood, etc., the connection is that he should climb a man-high tree. Āpadāsūti In cases of danger, such as seeing a wild animal, and so on.

348. Parissāvanaṃ vināti sambandho. Addhānanti heṭṭhimantena addhayojanasaṅkhātaṃ addhānaṃ. Sace na hoti parissāvanaṃ vā dhammakaraṇo vā, saṅghāṭikaṇṇopi adhiṭṭhātabbo. Yācamānassāti parissāvanaṃ yācantassa.

348. Filtering is connected with vināti. Addhānaṃ means a distance reckoned as half a yojana by the lower limit. If there is neither a filter nor a water jar, even the corner of the saṅghāṭi may be designated. Yācamānassa means of one requesting a filter.

348. The connection is, without a water-strainer. Addhānanti the distance is implied by the lower limit to be half a yojana. If there is no water-strainer or water-pot, even the corner of the outer robe should be used. Yācamānassāti of one who is requesting a water-strainer.

349. Ābādhappaccayā aññatra sesaṅge ca attaghātane ca dukkaṭanti yojanā. Sesaṅgeti aṅgajātato kaṇṇanāsādiavasese avayavacchedane. Attaghātaneti āhārupacchedādinā attano māraṇe.

349. Due to illness, except in other limbs or self-destruction, it is a dukkaṭa—this is the construction. Sesaṅge means cutting off remaining parts such as ears or nose, aside from the sexual organ. Attaghātane means killing oneself by means such as cutting off food.

349. Except because of illness, there is a dukkaṭa for the rest, and for self-destruction. Planing this way. Sesaṅgeti cutting off the remaining parts from bodily parts, beginning with ear and nose. Attaghātaneti killing oneself by means of cutting off the food and others.

350. Tūlikāya kayiramānaṃ itthipurisādikaṃ cittañca potthakañca kaṭṭhādīsu kayiramānaṃ cittapotthakāni, tāniyeva rūpānīti samāso. Jātakādīni pana parehi kārāpetuṃ labbhanti. Mālākammādīni sayampi kātuṃ labbhanti. Ārāmāraññagehesu bhuñjantaṃ na uṭṭhāpeyyāti yojetabbaṃ. Vihārasaṅkhāto ārāmo ca araññañca antaragharasaṅkhātaṃ gehañcāti dvando. “Ārāma…pe… gehesū”ti vattabbe e-kārassa a-kārakaraṇena gāthābandhavasena vuttaṃ. Okāse kate pana “pavisathā”ti vutte ca pavisitabbaṃ upanisīditabbañca.

350. A pillow made with cotton, or a colorful cloth or book made on wood and so forth—these are cittapotthakāni, forms themselves—this is the compound. However, Jātakas and so forth may be commissioned from others. Flower arrangements and so forth may be made by oneself. One eating in monasteries, forests, or houses should not be made to rise—this is to be construed. “Monastery” refers to a vihāra, “forest” to arañña, and “house” to a dwelling within a village—this is a dvanda compound. Though it should be “ārāme…pe…gehesu,” the e-sound is changed to a-sound for metrical purposes in verse. When space is made and one is told, “Enter,” one must enter and sit down.

350. Paintings of women, men and others are made with fabric, and pictures and writing cases are made on wood, those are the forms. But Jātakas and others can be caused to be made by others. Flower-works and others can be done by oneself. He should not ask one who is eating in a monastery, forest, or house to get up. Monastic dwelling, that is Vihāra, known as ārāma and forest and house, known as inner home, are compounds. It should have been “Ārāma…pe… gehesū”, doing the “e” sound as “a”, it has been said for poetical reasons. When given permission, and when told “Enter”, one should enter and sit down.

351. Pumayuttāni yānāni ca sivikañca hatthavaṭṭakañca pāṭaṅkiñca abhiruhituṃ gilānassa kappateti sambandho. Pumayuttānīti assagavādipurisayuttāni, na dhenuyuttāni, sārathi pana itthī vā hotu puriso vā, vaṭṭati. Hatthavaṭṭakepi eseva nayo, yānānīti rathasakaṭādīni, sivikanti pīṭhakasivikaṃ, pīṭhakayānanti attho. Pāṭaṅkīti andolikā. Gilānassāti ettha gilāno nāma na appakenapi sīsābādhādimattena veditabbo, yo pana na sakkoti vinā yānena gantuṃ, evarūpo veditabbo. Tathā hi yānaṃ anujānantena bhagavatā kosalesu janapadesu bhagavantaṃ dassanāya sāvatthiṃ gacchantaṃ aññataraṃ gilānaṃ bhikkhuṃ gantumasakkuṇeyyatāya aññatarasmiṃ rukkhamūle nisinnaṃ disvā manussehi taṃ pavattiṃ ñatvā “ehi, bhante, gamissāmā”ti vutte “nāhaṃ, āvuso, gamissāmi, gilānomhī”ti vuttavatthusmiṃ (mahāva. 253) anuññātaṃ, tathā vadanto ca so bhikkhu gamanupacchedasādhakameva gelaññaṃ sandhāyāhāti viññāyati adhippetatthanipphattiyā upacchinnattā, apica yānena ekaparicchedāya upāhanāya paricchedaṃ ṭhapentena aṭṭhakathācariyena “gilānena bhikkhunā saupāhanenāti ettha gilāno nāma yo na sakkoti anupāhanena gāmaṃ pavisitu”nti aṭṭhakathāyaṃ (mahāva. aṭṭha. 256) vuttaṃ, tasmā yathāvuttagilānova gilānoti niṭṭhamettha gantabbaṃ.

351. It is permissible for a sick person to ride vehicles yoked to males, as well as a palanquin, handcart, or sedan chair—this is the connection. Pumayuttāni means yoked to male animals such as horses or oxen, not cows; the driver may be a woman or man, which is allowable. The same applies to a handcart. Yānāni means chariots, carts, and so forth; sivika means a palanquin with a seat, i.e., a seated vehicle; pāṭaṅki means a swinging sedan. Gilānassa—here, a gilāno is not to be understood as one with a minor ailment like a headache; rather, it is one unable to travel without a vehicle. Indeed, the Blessed One permitted vehicles after seeing a certain sick bhikkhu, unable to travel to Sāvatthi in the Kosala country to see the Blessed One, seated at the foot of a tree; when laypeople informed Him and said, “Come, venerable sir, we will go,” the bhikkhu replied, “I cannot go, friends, I am sick” (mahāva. 253)—this was permitted in that context. That bhikkhu spoke of an illness preventing travel, indicating the intended meaning due to its interruption. Moreover, the commentary teacher, in setting the limit of footwear alongside a single vehicle limit, states in the Aṭṭhakathā (mahāva. aṭṭha. 256) that “a sick bhikkhu with footwear” refers to one unable to enter a village without shoes—thus, only such a sick person should be concluded as gilāno here.

351. The connection is that it is allowable for a sick person to mount vehicles drawn by males and a palanquin and a litter carried by hands and a pāṭaṅki. Pumayuttānīti drawn by horses, bulls, and men, but not drawn by females; however, whether the charioteer is a woman or a man, it is allowable. The same principle applies to litters carried by hands. Yānānīti chariots, carts, and so on. Sivikanti a palanquin like a seat, meaning a vehicle like a seat. Pāṭaṅkīti a swinging cot. Gilānassāti Here, gilāno (sick person) is not to be understood as just someone with a minor ailment like a headache. Rather, it should be understood as someone who is unable to go without a vehicle. Indeed, the Blessed One, while permitting vehicles, seeing a certain sick bhikkhu sitting at the foot of a certain tree because he was unable to go to Sāvatthi to see the Blessed One in the Kosala country, after learning of this incident from people, said, “Come, venerable sir, we will go,” to which the sick bhikkhu replied, “I will not go, friend, I am sick.” In this account (mahāva. 253) it was permitted. And in saying so, that bhikkhu was referring to the sickness that justified the interruption of the journey, because of the result of the intended meaning being interrupted. And further, The commentary-teacher, setting the limit on footwear for a single section using vehicle, said in the commentary (mahāva. aṭṭha. 256), “a sick bhikkhu wearing footwear,” here, a sick person is one who is unable to enter the village without footwear; therefore, we should conclude here that a sick person is as described above.

352. Davaṃ karaṇeti keḷiyā karaṇe. Aññassāti antamaso dussīlassāpi. Upalāḷaneti “pattaṃ dassāmi, cīvaraṃ dassāmī”tiādinā.

352. Davaṃ karaṇe means doing with jest. Aññassa means even to one of poor virtue. Upalāḷane means enticing with, “I will give a bowl, I will give a robe,” and so forth.

352. Davaṃ karaṇeti to do as sport. Aññassāti even for an immoral one, at the least. Upalāḷaneti by saying, “I will give a bowl, I will give a robe,” and so on.

353. One should not show after opening—this is to be connected. Tā refers to those bhikkhunīs.

353. It should be connected that he should not show it after opening. Tā those bhikkhunis.

354. Ovādanti bhikkhunīhi terasiyaṃ vā cātuddasiyaṃ vā āgantvā uposathaṃ pucchitvā “cātuddaso”tiādinā bhikkhunā ācikkhite puna tāhi uposathadivase samāgantvā ovādūpasaṅkamanayācanaṃ, taṃ pātimokkhuddesakassa ārocetvā tena katasanniṭṭhānaṃ gahetvā pāṭipade paccāharitabbanti ajānanakaṃ bālañca tathā kātuṃ asamatthaṃ gilānañca pāṭipade gantukāmaṃ gamiyañca vajjetvā aññassa gahaṇapaccāharaṇāni akātuṃ na vaṭṭati. Tena vuttaṃ “na gaṇhato”tiādi.

354. Ovāda means the instruction requested by bhikkhunīs who come on the thirteenth or fourteenth day, ask about the uposatha, are informed by a bhikkhu with “It is the fourteenth,” and so forth, then gather again on the uposatha day to request instruction; this is reported to the reciter of the Pātimokkha, who makes a determination, and it must be brought back on the following day—this is unknown to the bāla (ignorant), and one unable to do so due to being gilāna (sick) or gamiya (intending to travel) on the following day is excluded; for others, it is not permissible to refrain from taking and bringing it. Thus it is said, “na gaṇhato” and so forth.

354. Ovādanti The bhikkhunīs come on the thirteenth or fourteenth day and ask about the Uposatha. When the bhikkhu informs them as “It is the fourteenth”, and other, then on the Uposatha day, they come together and request for attending advice (ovāda). Having informed the reciter of the Pātimokkha and taken the decision made by him, on the first day (pāṭipadā), not taking back the one who is ignorant, who doesn’t know, and the one who is sick unable to do so, and the one who intends to travel on the first day, not taking or taking back the rest is not proper. Therefore it is said, “not from the group”, and so on.

355. Lokāyatanti niratthakakāraṇappaṭisaṃyuttaṃ titthiyasatthaṃ. Tiracchānavijjā ca imināva upalakkhitā. Na vāceyyāti paresaṃ na vāceyya. Imināva attano pariyāpuṇanampi paṭikkhittaṃ lokāyatatiracchānavijjāti ca rāgadosamohavaḍḍhāni buddhādigarahitā saggamokkhānaṃ tiro tiriyato añcitā gatā pavattā kabbanāṭakādikā sabbāpi vijjā anulomavasena vā vinayapariyāyaṃ patvā garuke ṭhātabbanti vinayayuttitopi saṅgahitāti veditabbā. Evañca no garūnamupadeso. Peḷāyapīti yattha pātiṃ ṭhapetvā sukhino bhuñjanti, tambalohena rajatena vā katāya tāya āsittakūpadhānasaṅkhātāya peḷāya ṭhapetvā.

355. Lokāyataṃ means a futile system of reasoning connected with the teachings of heretics. Tiracchānavijjā (animal knowledge) is also implied by this. Na vāceyyā means one should not recite it to others. By this, studying it oneself is also prohibited. Lokāyata and tiracchānavijjā increase passion, aversion, and delusion, disparage the Buddha and so forth, and obstruct heaven and liberation; all such knowledge—including poetry, drama, and so forth—whether in conformity or reaching the Vinaya context, should be held as grave according to Vinaya reasoning and included thus—this is to be understood. And this is not the advice of the elders. Peḷāyapi means even in a peḶā (box), where a bowl is placed for comfortable eating, made of copper or silver, with a lid or support, and placed there.

355. Lokāyata means the lokāyata school, which deals with useless reasoning, and tiracchānavijjā (animal-knowledge- discussion) is also indicated by this. Na vāceyyā means that one should not teach it to others. By this very statement, one’s own learning of it is also prohibited. The expression, ‘lokāyata and tiracchānavijjā,’ includes kabba(kāvya) and nāṭaka (drama), all knowledges (vijjā) which increase lust, hatred and delusion, that are blameworthy and censured by Buddhas, and that are kept away (tiro) from, and, that run counter (going transversely i.e., tiriyato) to, heaven and liberation. Through the application of analogy, or by way of the method of Vinaya (vinayapariyāyaṃ), one should stand firm in the major precept (garuke), and consider them gathered in the maxim (vinayayutti). And, in this way, it is not a major instruction. Peḷāyapīti, placing the bowl on it, they eat comfortably. It is a basket (peḷā), made of copper or silver, known as the lid of a well, wherein water is poured.

356. Pārutañca nivāsanañca, gihīnaṃ hatthisoṇḍādivasena pārutanivāsanaṃ yassa pārupanassa nivāsanassāti kiriyāvisesanasamāso . Gihipārutanivāsanaṃ na pārupe na nivāseyyāti sambandho. Saṃvelliyaṃ na nivāseyyāti mallakammakarādayo viya kacchaṃ katvā na nivāseyya. Evaṃ nivāsetuṃ gilānassāpi maggappaṭipannassāpi na vaṭṭati. Yampi maggaṃ gacchantā ekaṃ vā dve vā koṇe ukkhipitvā antaravāsakassa upari lagganti, na vaṭṭati. Evaṃ apārupitvā anivāsetvā ca nibbikāraṃ parimaṇḍalaṃ pārupitabbaṃ timaṇḍalaṃ paṭicchādentena parimaṇḍalaṃ nivāsetabbañca, tathā apārupitvā anivāsetvā ca ārāme vā antaraghare vā anādarena yaṃ kiñci vikāraṃ karontassa dukkaṭaṃ. Dāyanti vanaṃ. Nālimpayeyyāti “sabbūpakārāni vinassantū”ti vā khiḍḍādhippāyena vā nālimpayeyya.

356. Clothing and undergarments, such as those worn by laypeople in the style of an elephant’s trunk and so forth, are for one who wears and dresses— this is a compound qualifying the action. One should neither wear nor dress in laypeople’s clothing or undergarments—this is the connection. Saṃvelliyaṃ na nivāseyyā means one should not tie it under the armpit like wrestlers or laborers. Even for the sick or those traveling, it is not permissible to dress thus. Even when traveling, lifting one or two corners and tucking them over the inner robe is not allowed. Without wearing or dressing improperly, one should wear the robe evenly in a circular manner, covering the three circles, and dress evenly; failing to do so and acting carelessly with any alteration in a monastery or village incurs a dukkaṭa. Dāya means a forest. Nālimpayeyyā means one should not burn it, either with the wish “May all benefits perish” or for amusement.

356. Wearing and covering. Covering and wearing of the laity is done by means of elephant trunks, etc., it’s a verbal-qualifying compound, which wearing and covering of that covering. He should not dress nor cover himself in the lay style of dressing and covering. Saṃvelliyaṃ na nivāseyyā means, he should not dress making a knot like wrestlers and others. It is not permissible to wear it in such way, even for a sick monk, and even for one who is on a journey. Even when walking on a path, if one lifts one or two corners and attaches them above the inner robe, it is not permissible. One should not wear and cover in this way, but should cover faultlessly, in a rounded way, covering the three circles, and dress well circularly. Not covering and wearing thus, in a monastery or inside a house, irreverently making any change, there is an offence of wrong-doing (dukkaṭa). Dāya means a forest. Nālimpayeyyā means, that one should not set fire, wishing that “all facilities are destroyed,” or with the intention of playing.

357. Vaḍḍhiṃ no payojaye aññātakappavārite no yāceti yojanā. Aññassāti sahadhammikassāpi. Katipāhaṃ bhutvā vāti yojanīyaṃ. Punoti nipāto.

357. One should not employ increase nor request from one not permitted by relatives—this is the construction. Aññassa means even one living righteously. It should be construed as “having eaten for a few days.” Puno is a particle.

357. One should not urge growth; one should not ask those who are unrelated, and from whom one is not permitted to ask for. This is the construction. Aññassāti, even from a fellow of Dhamma. It should be construed as having eaten for a few days. Puno is an indeclinable particle.

358. Daṇḍinaṃ ñatvā vā añatvā vā uddissa rakkhaṃ yācane daṇḍite daṇḍo assa gīvāti yojanā. Daṇḍaṃ gaṇhatīti paccayantassa daṇḍinaṃ daṇḍaggahaṇanti attho. Uddissāti “amhākaṃ vihāre asukena ca asukena ca idaṃ nāma kata”nti, “karissa”nti vā evaṃ atītaṃ vā anāgataṃ vā ārabbha. Yācaneti vohārikesu yācane sati. Daṇḍiteti tehi daṇḍe gahite so daṇḍo assa yācakassa bhikkhuno gīvā, iṇaṃ hotīti attho. Vohārikehi pana “kenā”ti vutte “asukenāti vattuṃ amhākaṃ na vaṭṭati, tumheyeva jānissatha, kevalañhi mayaṃ rakkhaṃ yācāma, taṃ no detha, avahaṭabhaṇḍañca maṃ āharāpethā”ti vattabbaṃ . Evaṃ anodissa ācikkhaṇā hoti, sā vaṭṭati. Pārājikādikāti pārājikathullaccayadukkaṭāni.

358. Requesting protection knowingly or unknowingly from those bearing staffs, for whom punishment is on the neck—this is the construction. “Taking a staff” means one who takes a staff; this is staff-taking. Uddissa means regarding past or future, as in, “In our monastery, this and that was done by so-and-so,” or “will be done.” Yācane means in requesting among laypeople. Daṇḍite means when they take the staff, that punishment falls on the neck of the requesting bhikkhu, meaning debt—this is the meaning. However, when laypeople ask, “By whom?” one should say, “It is not permissible for us to say ‘by so-and-so’; you will know yourselves. We only request protection—give us that and have unclaimed goods brought to me.” This is stating without specifying, which is permissible. Pārājikādikā refers to pārājika, thullaccaya, and dukkaṭa offenses.

358. Designating either with knowledge or without knowledge of the punisher, asking for protection; when punished, the punishment is his neck – this is the construction. To those who seize a staff, the punisher is one who has seized punishment (daṇḍaggahaṇa), that’s the meaning. Uddissāti means “in our monastery, such and such a thing was done by so-and-so,” or “will be done,” thus referring to the past or the future. Yācaneti, when asking the legal authorities. Daṇḍiteti, when the punishment is taken up by them, that punishment becomes the neck, the debt, of that requesting monk. But when asked by the legal authorities, “By whom?” it is not allowable for us to say, “By so-and-so.” “You yourselves will know. We are only asking for protection. Give that to us, and bring back the stolen goods.” One should speak in this way. In this way, it becomes a non-specific statement, and that is allowable. Pārājikādikāti, pārājika, thullaccaya, and dukkaṭa.

Pāṭhehi bhavitabbaṃ. Evañhi sati “harantesū”ti bahuvacanena saha ghaṭate. Parikkhāraṃ harantesu esaṃ anatthāya “coro coro”ti bhāsite daṇḍaṃ gaṇhante tattakaṃ assa gīvāti yojetabbaṃ. Harantesūti coresu gahetvā gacchantesu. Esanti corānaṃ. Gaṇhanteti vohārikajane gaṇhante. Yattakaṃ gahitaṃ, tattakaṃ assa bhikkhuno gīvā, bhaṇḍadeyyaṃ hotīti attho.

This should be the reading. Thus, with the plural “harantesu,” it aligns. When possessions are taken, saying “thief, thief” for their harm, and punishment is taken, it falls on his neck—this is to be construed. Harantesu means when thieves take and go. Esaṃ means of the thieves. Gaṇhante means when laypeople take. Whatever is taken, that much falls on the bhikkhu’s neck as goods-debt—this is the meaning.

It should read Pāṭhehi. Thus it fits with the plural “while they are taking.” While they are taking the requisites, if, to their detriment, it is said, “Thief, thief,” and when the punishment is seized, that much is his neck. This should be construed. Harantesūti, when the thieves are taking [the goods] away. Esanti, of the thieves. Gaṇhanteti, when the legal authorities seize. However much is seized, that much is the neck of that monk; it becomes property to be given, that’s the meaning.

360. Pākārakuṭṭānaṃ bahi vaḷañje vāpi vīhādināḷikerādiropime harite vāpi vighāsuccārasaṅkāramuttaṃ nāvalokiya chaḍḍeyya, dukkaṭanti sambandho. Vaḷañje nāvalokiyāti ca iminā oloketvā vā avaḷañje vā vighāsādīni chaḍḍentassa anāpattīti dīpeti. Vīhi ādi yesaṃ sāliādīnaṃ te vīhādayo, nāḷikero ādi yesaṃ ambapanasādīnaṃ te nāḷikerādayo, vīhādayo ca nāḷikerādayo cāti dvando, tesaṃ ropo, tena nibbattaṃ vīhādi…pe… ropimaṃ. Hariteti haritaṭṭhāne. Vighāso nāma ucchiṭṭhodakacalakādi.

360. Outside the monastery wall, one should not throw—even without looking—leftovers, urine, excrement, or refuse, including rice, coconuts, and other plantings, onto green areas; it is a dukkaṭa—this is the connection. Vaḷañje nāvalokiya indicates that there is no offense if one looks and throws leftovers and so forth outside or into a non-used area. Those with rice and so forth are vīhādayo; those with coconuts and so forth like mangoes and breadfruit are nāḷikerādayo—this is a dvanda compound; their planting is ropimaṃ produced by that. Harite means on a green place. Vighāso means leftover water, spittle, and so forth.

360. Outside the walls and buildings, or in the courtyard, one should not discard excrement, urine, impurities, food-scraps, and rice grains, etc., and discarded coconuts without looking. Relation: It is an offense of wrongdoing (dukkaṭa). By saying Vaḷañje nāvalokiyā, it indicates that one does not incur an offense, if one looks, or throws food-scraps, etc., in a place that is not a courtyard. Vīhi (paddy), etc. (ādi), are rice, etc. and what has nāḷikera (coconut) as ādi (etc.) is are ambapanasa (mango and jack-fruit) etc. Vīhādayo and nāḷikerādayo, forming a dvanda compound. Cultivation of them. What has sprung forth from that cultivation is vīhādi…pe… ropimaṃ. Hariteti, in a green place. Vighāso is left-over rinsing water, slops, etc.

361. Dhammayuttampi naccañca gītañca vāditañca yojāpetuñca payojetuñca payuttāni passituñca “upahāraṃ karomā”ti vutte sampaṭicchituṃ vā na labbhanti sambandho. Dhammayuttampīti ratanattayaguṇūpasaṃhitatāya antamaso dhammena puññena saṃyuttampi. Naccanti antamaso morasukamakkaṭādīnaṃ naccampi. Gītanti antamaso gītassa pubbabhāge kayiramānaṃ dantagītampi. Vāditanti antamaso udakabherivāditampi. Yojāpetunti aññehi kārāpetuṃ. Payojetunti attanā kātuṃ. Āyatakena gītassarena dhammampi bhāsituṃ na vaṭṭati. Payuttānīti parehi yehi kehici katāni. Passitunti iminā anolocanadassanampi gahitanti sotuntipi attho viññāyati. Antarārāme ṭhitassa passato anāpatti. Vīthiyaṃ ṭhatvā gīvaṃ parivattetvā passatopi āpattiyeva. Yena kenaci karaṇīyena gataṭṭhāne passati, suṇāti vā, anāpatti. Sampaṭicchitunti “sādhū”ti sampaṭicchituṃ. “Upahārakaraṇaṃ nāma sundara”nti vattuṃ vaṭṭati. Vā-saddo samuccaye.

361. Even that connected with dhamma, dancing, singing, music, causing to be performed, performing, watching performances, or accepting when offered with “We make an offering”—these are not permitted—this is the connection. Dhammayuttampi means even that connected with merit or dhamma due to association with the qualities of the Triple Gem. Naccaṃ means even the dancing of peacocks, monkeys, and so forth. Gītaṃ means even humming done at the start of singing. Vāditaṃ means even water-drum music. Yojāpetuṃ means causing others to perform. Payojetuṃ means doing it oneself. Even reciting dhamma with an extended musical tone is not permissible. Payuttāni means those done by anyone else. Passituṃ includes not staring, implying also hearing. There is no offense for one standing in a monastery watching. Watching by turning the neck while standing on a street incurs an offense. Seeing or hearing at a place visited for some purpose incurs no offense. Sampaṭicchituṃ means accepting with “Good.” Saying “Making an offering is beautiful” is permissible. The word vā is for aggregation.

361. The connection is that one should not arrange, cause to be arranged, nor consent to witness, when invited with the words “we are making an offering,” even religiously appropriate dances, songs, and musical performances. Dhammayuttampi means, at the very least, connected with merit, through the virtue of the Triple Gem. Nacca means at the very least even the dancing of peacocks, monkeys, and so forth. Gīta means at the very least even dantagīta (tooth-music) performed at the beginning of a song. Vādita means at the very least even the playing of water drums. Yojāpetu means to have others perform. Payojetu means to perform oneself. It is not proper even to recite the Dhamma with a drawn-out, singing voice. Payuttānī means performed by others, whoever they may be. Passitu; by this (word) viewing without looking is also taken, meaning that the meaning of listening is also understood. There is no offense for one who sees while standing inside a monastery. There is an offense for one standing in the street and turning their neck to look. If one sees or hears while going somewhere for some necessary reason, there is no offense. Sampaṭicchitu means to consent with the word “good” (sādhu). It is proper to say, “The act of offering is beautiful.” The word vā is in the sense of aggregation.

362. “Kīḷatthaṃ kataṃ rājāgāra”ntiādinā sambandhitabbaṃ. Cittena vicittakaṃ āgāraṃ cittāgārakaṃ.

362. “A dwelling made for amusement, a royal house,” and so forth—this is to be connected. A colorful dwelling with varied decoration is cittāgārakaṃ.

362. It should be connected with (the passage) “The royal palace made for amusement,” etc. A building adorned with paintings is a cittāgārakaṃ.

363. Āsanena nave na paṭibāheyyāti yojanā. Āsanenāti āsanato. Na paṭibāheyyāti na uṭṭhāpeyya. Uṇhe cīvaraṃ na nidaheyyāti yojanīyaṃ. Na nidaheyyāti adhikaṃ na nidaheyya. Garunāti ācariyupajjhāyena. Paṇāmitoti “mā idha pavisā”tiādinā nikkaḍḍhito.

363. One should not obstruct with a seat when new—this is the construction. Āsanena means from the seat. Na paṭibāheyyā means one should not make them rise. One should not excessively dry a robe in the heat—this is to be construed. Na nidaheyyā means one should not over-dry. Garunā means by a teacher or preceptor. Paṇāmito means expelled with “Do not enter here” and so forth.

363. The connection is that one should not dismiss with a seat. Āsanenāti, from a seat. Na paṭibāheyyāti should not be made to get up. One should not lay down a robe in hot weather, is the connection. Na nidaheyyāti, should not put down more. Garunāti, by a preceptor or teacher. Paṇāmitoti, expelled, with words like, “Do not enter here.”

364. Sattahi āpattīhi ca bhikkhuṃ vāpi aññeneva ca upāsakaṃ vāpi parammukhā akkosane dukkaṭanti yojetabbaṃ. Āpattīhi cāti ca-saddo avadhāraṇe. Aññeneva cāti ettha eva cāti nipātasamudāyo, eko eva vā avadhāraṇe, vuttato aññeneva “asaddho”tiādināti attho. Parammukhāti nipāto, tassa asammukheti attho. Sammukhā vadantassa pācittiyaṃ. Pāpagarahaṇavasena pana vadato anāpatti.

364. With seven offenses, abusing a bhikkhu or even a layperson in their absence is a dukkaṭa—this is to be construed. Āpattīhi ca—the word ca is for emphasis. Aññeneva ca—here, eva ca is a particle compound, or eva alone emphasizes, meaning “with something other than stated, such as ‘faithless,’ and so forth.” Parammukhā is a particle meaning “in their absence.” Speaking face-to-face incurs a pācittiya. There is no offense if speaking to censure evil.

364. It should be connected (thus): a dukkaṭa offense for reviling a monk or even someone else, such as an upāsaka, behind his back, regarding the seven offenses. Āpattīhi cāti, here the word ca is for emphasis. Aññeneva cāti, here, eva cā is a set of particles or the single word eva, for emphasis, meaning, other than what has been said, such as “faithless” and so forth. Parammukhāti, this is a particle; its meaning is asammukhā (not face to face). Speaking face-to-face is a pācittiya (offense). But, speaking by way of blaming evil, there is no offense.

365. Saddhādeyyaṃ saddhāya dātabbaṃ cīvarañca ca-saddena avasesampi vinipātetuṃ nāsetuṃ na labbhaṃ, pitūnaṃ labbhanti sambandho. Ñātīnampīti pi-saddo sambhāvane.

365. Saddhādeyyaṃ means a robe or anything else, indicated by the word ca, to be given with faith; it may not be vinipātetuṃ (destroyed) or ruined, but it is permissible for parents—this is the connection. Ñātīnampi—the word pi implies possibility.

365. Saddhādeyyaṃ, robes and, with the word ca, even other requisites to be given by faith, vinipātetuṃ, to destroy, is not allowable; it is allowable for ancestors is the connection. Ñātīnampīti; here the word pi is in the sense of probability.

366. Aññatra vassaṃvuttho aññato bhāgaṃ gaṇheyya, dukkaṭanti sambandho. Aññatrāti aññasmiṃ vihāre. Aññatoti aññavihārato. Paṭideyyāti gahitaṭṭhāne dadeyya. Gahite tasmiṃ vatthusmiṃ naṭṭhe vā jiṇṇe vā tassa gīvāho tīti sambandho. Codito no dadeyya, tesaṃ dhuranikkhepato bhaṇḍagghakāriyo hotīti yojanā. Coditoti vatthusāmikehi “dehī”ti vutto. Tesanti tasmiṃ vihāre lābhīnaṃ bhikkhūnaṃ.

366. Except for one who has resided for the rains elsewhere, taking a share from another place is a dukkaṭa—this is the connection. Aññatra means in another monastery. Aññato means from another monastery. Paṭideyyā means giving at the place where it was taken. If the taken item is lost or worn out, it falls on his neck—this is the connection. When urged but not giving, he becomes responsible for the value of the goods after their relinquishment—this is the construction. Codito means urged by the owners with “Give it.” Tesaṃ means of the bhikkhus receiving gains in that monastery.

366. The connection is: other than having spent the rains retreat (vassaṃvuttho), if he takes a portion from elsewhere, it is a dukkaṭa. Aññatrāti, in another monastery. Aññatoti, from another monastery. Paṭideyyāti, should give at the place where it was taken. If that item taken is lost or worn out, the connection is that, he is responsible for its value. If, when requested, he does not give (it), he becomes a committer of bhaṇḍagghakāri (evaluation of goods) from neglecting their responsibility, is the connection. Coditoti, when told “Give” by the owners of the items. Tesanti, of the monks who are receivers in that monastery.

367. Santaruttaro vā kallo saupāhano vā gāmaṃ na paviseyya, cāmarīmakasabījaniṃ na dhāreyyāti yojanīyaṃ. Antarañca uttarañca, saha antaruttarena santaruttaro. Aggaḷagutte vihāre saṅghāṭiṃ nikkhipitvā gantuṃ vaṭṭati. Āraññakena pana bhaṇḍukkhalikāya pakkhipitvā pāsāṇarukkhasusirādīsu paṭicchannesu ṭhapetvā gantabbaṃ. Antaruttarānaṃ nikkhepe ayameva nayo. Kalloti agilāno. Makasānaṃ bījanī makasabījanī, camarīnaṃ vāḷehi katā makasabījanīti samāso.

367. Wearing inner and outer garments together or being healthy and wearing sandals, one should not enter a village, nor carry a chowrie, mosquito fan, or fly whisk—this is to be construed. Inner and outer together are santaruttaro, with both inner and outer. In a monastery with a latch, it is permissible to leave the saṅghāṭi and go. For a forest-dweller, it should be placed in a bundle and kept in hidden places like rocks or tree hollows—this applies to storing inner and outer garments. Kallo means not sick. A mosquito fan is makasabījanī; a fly whisk made of chowrie hair is a compound.

367. One should not enter a village with both inner and outer robes (santaruttaro), or wearing shoes (saupāhano), or carry a yak-tail fly-whisk or a mosquito whisk, is the connection. Antara (inner) and uttara (outer); together with the inner and outer is santaruttaro. It is proper to leave the saṅghāṭi (outer robe) in a monastery with a locked bolt and to go. A forest dweller, however, should put (it) in a bhaṇḍukkhalikā (bundle) and place it in a concealed place, such as the hollow of a rock or tree. This same method is for the putting away of the inner and outer robes. Kalloti, not ill. A mosquito whisk is a makasabījanī; a mosquito whisk made with the hairs of yak is camarīnaṃ…makasabījanīti, is the compound.

368. Ārāmato bahīti sambandhanīyaṃ. Ārāmatoti ārāmūpacārato. Na dhāreyyāti agilāno na dhāreyya. Yassa pana kāyadāho vā pittakopo vā hoti, cakkhu vā dubbalaṃ, añño vā koci ābādho vinā chattena uppajjati, tassa gāme vā araññe vā chattaṃ vaṭṭati. Guttiyā labbhatīti vasse cīvaraguttatthaṃ, vāḷamigacorabhayesu attaguttatthampi labbhatīti attho. Ekapaṇṇachattaṃ pana sabbattheva vaṭṭati.

368. From outside the monastery—this is to be connected. Ārāmato means from the monastery precinct. Na dhāreyyā means a healthy person should not carry it. However, for one with bodily heat, bile irritation, weak eyes, or any other ailment arising without an umbrella, an umbrella is permissible in a village or forest. Guttiyā labbhati means it is obtainable for protecting robes in the rains or for self-protection from wild beasts or thieves—this is the meaning. A single-leaf umbrella is permissible everywhere.

368. It should be connected with: outside the monastery. Ārāmatoti, from the vicinity of the monastery. Na dhāreyyāti, a non-ill (monk) should not carry. For one who has a burning sensation in the body or an excess of bile, or whose eyes are weak, or who has some other illness that arises without an umbrella, an umbrella is allowable in a village or in a forest. Guttiyā labbhatīti, means it is allowable for the protection of robes during the rains, or even for self-protection in cases of danger from wild animals or thieves. A single-leaf umbrella, however, is allowable everywhere.

369. Ubhatokājaṃ na gāheyyāti sambandho. Ubhato daṇḍassa ubhayakoṭiyaṃ bhārabandhakājaṃ ubhatokājaṃ, alopatappuriso. Ekantarikakājakanti antarameva antarikaṃ, ekañca antarikañcāti dvando, ekantarike bhārabandhakājanti tappuriso ekatokājakaṃ, antarikakājakanti vuttaṃ hoti. Hatthe olambo assa bhārassāti samāso.

369. One should not carry a double-yoked basket—this is the connection. A basket with loads tied at both ends of the pole is ubhatokājaṃ, a compound without elision. Ekantarikakājakaṃ means one and alternate—an alternate load basket is a compound implying a single-yoked basket; it is called an antarikakājakaṃ. A load hanging from the hand is a compound.

369. Ubhatokājaṃ na gāheyyāti is connected [to the previous rule]. Ubhato means on both ends of the carrying pole, bhārabandhakājaṃ means a load-carrying yoke, ubhatokājaṃ, is an elided tatpurusha compound. Ekantarikakājakanti antarika means within the interval, it is a dvandva compound combining eka (one) and antarika (interval), meaning a load-carrying yoke where the loads are placed only at one interval, that is one-ended load or interval load, this a tatpurusha compound. The meaning of olambo assa bhārassāti is a compound meaning “the load hangs down from it”.

370. Anokāsakatanti “karotu me āyasmā okāsaṃ, ahaṃ taṃ vattukāmo”ti evaṃ codakena okāse kārāpite natthi okāso kato anena cuditakenāti bahubbīhi. Codeyyāti cāvanaakkosakammavuṭṭhānādhippāyena codeyya. Uposathappavāraṇaṭṭhapanaanuvijjadhammakathādhippāyesu okāsakammaṃ natthi. Suddhassāti anāpattikatāya suddhassa. Avatthusminti akāraṇe. Tathāti dukkaṭaṃ atidisati. Karontenāpi “bhūtameva nu kho āpattiṃ vadati, abhūta”nti evaṃ upaparikkhitvā kātabbā. “Anujānāmi, bhikkhave, puggalaṃ tulayitvā okāsaṃ kātu”nti (mahāva. 153) hi vuttaṃ.

370. Anokāsakataṃ means “Let the venerable one grant me an opportunity; I wish to speak to him”—when the accuser has not had an opportunity made, it is a compound: one for whom no opportunity has been made by the accused. Codeyyā means one accuses with intent to expel, abuse, or resolve. There is no need for an opportunity in matters of uposatha, pavāraṇā, investigation, or dhamma discussion. Suddhassa means one pure due to being free from offense. Avatthusmiṃ means without cause. Tathā indicates a dukkaṭa is shown. Even when doing so, one should examine, “Is he stating a true offense or a false one?” and then proceed. It is said, “I allow you, bhikkhus, to grant an opportunity after weighing the person” (mahāva. 153).

370. Anokāsakatanti is a bahuvrihi compound, meaning one by whom no opportunity has been made, where the accuser has not created an opportunity, saying, “Let the venerable sir give me an opportunity; I wish to speak to him about that.” Codeyyāti means he should accuse with the intention of disrobing, rebuking, expelling. In uposatha, pavāraṇā, refusing, investigating, and preaching, there is no need of formal opportunity. Suddhassāti means of one who is pure, due to being free from offense. Avatthusminti means in a baseless case. Tathāti, thus he extends [the dukkaṭa offense]. Even when doing [the act of accusing], one should do it after examining whether “he is speaking about a real offense, or an unreal one.” Because it has been said, “I allow you, monks, after weighing a person, to make an opportunity” (Mahāva. 153).

371. Sattānaṃ pakataṅgulena aṭṭhaṅgulādhikaṃ mañcappaṭipādaṃ vā uccapādakaṃ mañcaṃ vā na dhārayeti yojanā. Pakatiyā aṅgulaṃ pakataṅgulaṃ. Tañca vaḍḍhakiaṅgulaṃ veditabbaṃ. Aṭṭha ca tāni aṅgulāni ca, tehi tamadhikaṃ yassāti samāso. Mañcānaṃ paṭipādo, yattha mañcapāde nikkhipanti. Aṭṭhaṅgulato uccā pādā yassāti bahubbīhi.

371. One should not use a couch leg or high-footed couch exceeding eight aṅgulas by the standard measure of beings—this is the construction. A natural finger is pakataṅgulaṃ, understood as a carpenter’s finger. Eight and those fingers, exceeding them, form a compound. The leg of a couch is where the couch legs are placed. A couch with legs higher than eight aṅgulas is a compound.

371. Sattānaṃ pakataṅgulena aṭṭhaṅgulādhikaṃ mañcappaṭipādaṃ vā uccapādakaṃ mañcaṃ vā na dhārayeti, he should not use a bed with foot-supports exceeding eight fingerbreadths, or high bed-legs, must be structured. Pakataṅgulaṃ is a normal fingerbreadth. And that should be understood as the builder’s fingerbreadth. It’s a compound where aṭṭha ca tāni aṅgulāni ca and tehi tamadhikaṃ yassāti. Mañcānaṃ paṭipādo, where the bed legs are inserted. It is a bahuvrihi compound, in which the legs are higher than eight fingerbreadths.

372. Mūgabbatādinti mūgānamiva tuṇhībhāvasaṅkhātaṃ vataṃ ādi yassa govatādino titthiyavatassāti samāso. Khurameva bhaṇḍaṃ khurabhaṇḍaṃ. Pubbe nhāpito nhāpitapubbako, visesanassa paranipāto.

372. Mūgabbatādi means a vow like that of the mute, a vow of silence as a starting point, like the vows of cattle and other heretics—this is the compound. A razor itself is a tool, khurabhaṇḍaṃ. One previously bathed is nhāpitapubbako, with the qualifier placed after.

372. Mūgabbatādinti is a compound meaning the vow of silence like that of the dumb, as the beginning, including the vows of the heretics, such as behaving like a cow, etc. Khurabhaṇḍaṃ means a razor is a tool. Nhāpitapubbako, he who has been shaved before, is an inversion of the qualifier.

373. Hatthakammanti hatthena kātabbaṃ vaḍḍhakiādīnaṃ kammaṃ. Anussaraṇaṃ “kappiyattaṃ me yena yācitaṃ, amhehi imassa dātabba”nti evaṃ cittappavattianusāro, tassā yācanāya anusāro tadanusāro, tato laddhaṃ yaṃ kiñci gahetunti yojanā. Kammato niggato nikkammo, vighāsādādi. Taṃ ayācitvāpi kāretunti sambandho. Āharāpetunti araññato ānetuṃ. Aparasantakanti dārutiṇapalālādikaṃ aparapariggahitaṃ.

373. Hatthakammaṃ means work to be done by hand, such as carpentry. Recollection is the mental process, “It was requested of me as allowable; we should give it to him”—this is the recollection; following that request is tadanusāro, and taking anything obtained therefrom—this is the construction. That which comes from work is nikkammo, such as leftovers. It may be caused to be done without requesting—this is the connection. Āharāpetuṃ means to have it brought from the forest. Aparasantakaṃ means wood, grass, leaves, and so forth not possessed by others.

373. Hatthakammanti is the work of artisans, etc., to be done by hand. Anussaraṇaṃ is in accordance with the recollection and the thought process, “what I requested as allowable, that should be given to him by us.” Tadanusāro, in accordance with that request, is structured as he may take anything obtained from that. Nikkammo, coming out of the work, are leftovers, etc. It is connected with ‘even without asking for it, he may arrange to have it done’. Āharāpetunti means to bring it from the forest. Aparasantakanti means wood, grass, straw, etc., that are not owned by others.

374. Gihīnaṃ yattakaṃ deti, gopake dente gahetuṃ labbhaṃ, saṅghacetiyasantake yathāparicchedaṃ gahetuṃ labbhanti yojanā. Detīti gopako bhikkhūnaṃ deti. Gahetunti tattakaṃ gahetuṃ. Saṅghacetiyasantaketi vetanagopakehi dīyamāne saṅghassa cetiyassa ca santake. Yathāparicchedanti yaṃ tesaṃ saṅghena anuññātaṃ hoti “divase divase ettakaṃ nāma khādathā”ti, taṃ paricchedaṃ anatikkamma. Saṅghike ca cetiyasantake ca keṇiyā gahetvā ārakkhantasseva hi dāne paricchedo natthi.

374. Whatever laypeople give, it is permissible to take when herdsmen give; in what belongs to the Saṅgha or a cetiya, it is permissible to take according to the limit—this is the construction. Deti means the herdsman gives to bhikkhus. Gahetuṃ means to take that much. Saṅghacetiyasantake means what belongs to the Saṅgha or cetiya, given by wage-earning herdsmen. Yathāparicchedaṃ means not exceeding the limit permitted by the Saṅgha, such as “Eat this much daily.” Indeed, when a trader takes and protects what belongs to the Saṅgha or cetiya, there is no limit in giving.

374. Whatever the lay people give, one may accept it if given by the keepers; and in things belonging to the Sangha or a Cetiya, one may accept according to the allocation. Detīti, the keeper gives to the monks. Gahetunti, he may accept that much. Saṅghacetiyasantaketi, given by the paid keepers, what belongs to the Sangha and the Cetiya. Yathāparicchedanti, whatever is allowed to them by the Sangha, saying “eat so much each day,” without transgressing that allocation. And for one guarding the property of the Sangha and the Cetiya, having taken permission to protect, there is no restriction for giving.

375. “Kāyavācāhi dvīhi āpattiṃ āpajjeyyā”ti yebhuyyavasena vuttaṃ, methunadhamme parūpakkame sati sādiyantassa akiriyasamuṭṭhānabhāvasambhavato. Chahi vāti āpattuppattikāraṇasaṅkhātehi chahi samuṭṭhānehi vā āpattiṃ āpajjeyyāti sambandho. Sabbāpattīnañhi kāyo vācā kāyavācā kāyacittaṃ vācācittaṃ kāyavācācittanti cha samuṭṭhānāni. Tattha purimāni tīṇi acittakāni, pacchimāni sacittakāni.

375. “He would commit an offense with body and speech”—this is stated generally, though in sexual misconduct or aiding with intent, it may arise without action due to acceptance. Chahi vā means with six causes of arising offenses, he would commit an offense—this is the connection. For all offenses, there are six origins: body, speech, body and speech, body and mind, speech and mind, body, speech, and mind. The first three are without mind; the last three are with mind.

375. “Kāyavācāhi dvīhi āpattiṃ āpajjeyyā”ti, this is said in general terms because, when engaged in sexual activity, if one consents while taking pleasure in another’s effort, the offense is possible as not arising from action. Chahi vāti, or he may commit an offense through the six causes known as the origins of offenses. Because all offenses have six arising: through body, through speech, through body and speech, through body and mind, through speech and mind, and through body, speech, and mind. Of these, the first three are without thought (acittaka), the last ones are with thought (sacittaka).

Three-origined and four-origined are of two types, six-origined are of one type.

Tattha catutthena pañcamena chaṭṭhena ca samuṭṭhānato ekasamuṭṭhānā tidhā. Paṭhamacatutthehi ca dutiyapañcamehi ca tatiyachaṭṭhehi ca catutthachaṭṭhehi ca pañcamachaṭṭhehi ca samuṭṭhānato dvisamuṭṭhitā pañcadhā . Paṭhamehi ca tīhi pacchimehi ca tīhi samuṭṭhānato tisamuṭṭhānā dvidhā. Paṭhamatatiyacatutthachaṭṭhehi ca dutiyatatiyapañcamachaṭṭhehi ca samuṭṭhānato catusamuṭṭhānā dvidhā. Chahipi samuṭṭhito chasamuṭṭhānā ekadhā. Alajji…pe… saññitāya cāti imehi chahi vā āpattiṃ āpajjeyyāti sambandho. Yo sañcicca āpattiṃ āpajjati, āpattiṃ parigūhati, agatigamanañca gacchati, ediso vuccati alajjī puggalo. Alajjī ca aññāṇo ca kukkuccapakato ca kukkuccena abhibhūtoti dvando. Bhāve ttappaccayo.

Therein, by the fourth, fifth, and sixth origins, they are of one origin in three ways. By the first and fourth, the second and fifth, the third and sixth, the fourth and sixth, and the fifth and sixth origins, they are of two origins in five ways. By the first three and the last three origins, they are of three origins in two ways. By the first, third, fourth, and sixth, and by the second, third, fifth, and sixth origins, they are of four origins in two ways. By all six origins, they are of six origins in one way. “Shameless… etc… and through perception”—the connection is that one may incur an offense through these six factors. One who intentionally incurs an offense, conceals an offense, and follows a wrong course is called a shameless person (alajjī puggalo). “Shameless and ignorant and troubled by remorse and overcome by remorse”—this is a compound. The suffix “-tta” indicates a state.

Therein, by arising from the fourth, fifth, and sixth, they are one-arisings, threefold. And by arising from the first and fourth, the second and fifth, the third and sixth, the fourth and sixth, and the fifth and sixth, they are two-arisen, fivefold. By arising from the first three and the last three, they are three-arisen, twofold. By arising from the first, third, fourth, and sixth, and the second, third, fifth, and sixth, they are four-arisen, twofold. Arisen from all six, they are six-arisen, onefold. One may incur an offense through these six: shamelessness…etc…and with perception — this is the connection. Whoever intentionally commits an offense, conceals an offense, and goes astray, such a person is called a shameless individual. Shameless, and ignorant, and prone to doubt, and overcome by doubt – this is a dvandva compound. The suffix tta denotes the abstract state.

Tattha yo akappiyabhāvaṃ jānantoyeva madditvā vītikkamaṃ karoti, ayaṃ alajjitā āpajjati. Mando momūho kattabbākattabbaṃ ajānanto akattabbaṃ karoti, kattabbaṃ virādheti, ayaṃ aññāṇattā āpajjati. Kappiyākappiyaṃ nissāya kukkucce uppanne vinayadharaṃ apucchitvā madditvā vītikkamati, ayaṃ kukkuccapakatattā āpajjati. Satiyā plavo sammoho satiplavo, sahaseyyaticīvaravippavāsādīni satiplavā āpajjati. Kappañca akappiyañca kappākappiyaṃ, kappākappiye saññā, sā assa atthīti kappā…pe… saññī, tassa bhāvoti tā-paccayo. Ya-lopena pana “saññitā”ti vuttaṃ, karaṇatthe vā paccattavacanaṃ. Te ca “akappiye”tiādīnaṃ yathākkamena yujjanti. Tattha yo acchamaṃsaṃ “sūkaramaṃsa”nti khādati, vikāle kālasaññitāya bhuñjati, ayaṃ akappiye kappiyasaññitāya āpajjati. Yo pana sūkaramaṃsaṃ “acchamaṃsa”nti khādati, kāle vikālasaññāya bhuñjati, ayaṃ kappiye akappiyasaññitāya āpajjati.

Therein, one who, knowing something to be improper (akappiya), transgresses by overstepping it, incurs [an offense] through shamelessness (alajjitā). A dull, foolish person, not knowing what should or should not be done, does what should not be done and fails to do what should be done—this one incurs [an offense] through ignorance (aññāṇattā). When doubt (kukkucca) arises regarding what is proper or improper, and without consulting a Vinaya expert, one transgresses by overstepping—this one incurs [an offense] through being troubled by remorse (kukkuccapakatattā). A lapse of mindfulness or confusion is satiplavo (lapse of mindfulness); one incurs [an offense] through a lapse of mindfulness in cases like cohabitation, abandoning a robe, and so on. “Proper and improper, and the perception of proper and improper”—there is such a perception, and its state is indicated by the suffix “-tā”. However, by elision of “ya”, it is said as “saññitā” (through perception), or it is in the instrumental case denoting agency. These apply respectively to “in the improper” and so forth. Therein, one who eats bear meat thinking “this is deer meat” or eats at the wrong time with the perception of it being the right time—this one incurs [an offense] through perceiving the improper as proper (akappiye kappiyasaññitāya). But one who eats deer meat thinking “this is bear meat” or eats at the right time with the perception of it being the wrong time—this one incurs [an offense] through perceiving the proper as improper (kappiye akappiyasaññitāya).

Therein, whoever knowingly transgresses, pushing aside the unallowable, this one incurs through shamelessness. A dull, deluded person, not knowing what should and should not be done, does what should not be done and fails to do what should be done; this one incurs through ignorance. Regarding what is allowable and unallowable, when doubt arises, one transgresses by pushing it aside without consulting a Vinaya expert. This one incurs by being prone to doubt. The overflowing of mindfulness is delusion, overflowing of mindfulness. He incurs offenses such as sleeping together (sahaseyya), living apart from the triple robe (ticīvaravippavāsa) and so on, through the overflowing of mindfulness. Both the allowable and unallowable are the ‘allowable-unallowable’. The perception of the allowable-unallowable, that which exists for him, is the kappā…pe…saññī. The abstract state of that is indicated by the suffix -tā. But by elision of ya, it is said “saññitā”. Or, it is an instrumental declaration. And these are connected in due order to “unallowable,” etc. Therein, whoever eats bear meat thinking it is “pig meat,” eats at the wrong time perceiving it as the right time, this one incurs through perception of the allowable in the unallowable. But whoever eats pig meat thinking it is “bear meat,” eats at the right time perceiving it as the wrong time, this one incurs through perception of the unallowable in the allowable.

376. Alajjiaññāṇatāya kāyavācāhi āpattiṃ chādayeti yojanā. Liṅgeti liṅgaparivattananimittaṃ. Liṅge saṅghe ca gaṇe ca ekasmiṃ cāti āpattivuṭṭhiti catudhā hotīti seso.

376. Through shamelessness and ignorance, one conceals an offense with body or speech—this is the construction. “Liṅge” means a sign, a mark of change. The remainder is: arising from an offense occurs in four ways—through a sign (liṅga), the Sangha, a group, or an individual.

376. One covers the offense with body and speech because of shamelessness and ignorance; this is the construction. Liṅge means in regard to change of gender. The cessation from an offense is fourfold: regarding gender, in the Sangha, in a group, and in an individual; this is the remainder.

377. Paccayadvayeti cīvare piṇḍapāte ca. Parikathobhāsaviññattīti abhilāpamattametaṃ. Sahacaritassa pana nimittakammassāpi ettheva saṅgaho veditabbo. Tattha pariyāyena kathanaṃ parikathā. Ujukameva avatvā yathā adhippāyo vibhūto hoti, evaṃ obhāsanaṃ obhāso. Paccaye uddissa yathā adhippāyo ñāyati, evaṃ viññāpanaṃ viññatti. Nimittakaraṇaṃ nimittakammaṃ. Tatiyeti senāsane. Seseti gilānapaccaye.

377. “Paccayadvaye” means regarding the two requisites: robes and almsfood. “Parikathobhāsaviññattī” is merely an expression. However, the associated action as a cause (nimittakamma) should also be understood as included here. Therein, speaking indirectly is parikathā (circumlocution). Speaking in such a way that the intention becomes clear without stating it directly is obhāso (hinting). Indicating the requisites in a way that the intention is understood is viññatti (intimation). The action as a cause is nimittakammaṃ (causal action). “Tatiye” means regarding lodgings. “Sese” means regarding medicines for the sick.

377. Paccayadvaye means in regard to robe and almsfood. Parikathobhāsaviññattī means mere verbal expression. But it should be understood that symbolic action (nimittakamma) associated with it is also included here. Therein, indirect speech is parikathā. Speaking in such a way that the intention is revealed without stating it directly is obhāso. Expressing one’s intention regarding requisites in such a way that it is understood is viññatti. Making a sign is nimittakammaṃ. Tatiye means in regard to lodging. Sese means in regard to requisites for the sick.

378. Pañcannaṃ sahadhammikānaṃ accaye dānaṃ na rūhatīti sambandho. Accaye dānanti “mamaccayena mayhaṃ santakaṃ upajjhāyassa hotū”tiādinā evaṃ attano apagame dānaṃ. Tanti accayena dinnaṃ cīvarādikaṃ saṅghasseva ca hoti, na bhikkhunoti adhippāyo. Gihīnaṃ panāti gihīnaṃ accaye dānaṃ pana. Idamettha dānaggahaṇalakkhaṇaṃ – “idaṃ tuyhaṃ dammī”tiādinā sammukhā vā “itthannāmassa demī”tiādinā parammukhāpi dinnaṃyeva hoti. “Tuyhaṃ gaṇhāhī”ti vutte “mayhaṃ gaṇhāmī”ti vadati, sudinnaṃ suggahitañca. “Tava santakaṃ karohi, tava santakaṃ hotu, tava santakaṃ kārāpehī”ti vutte “mama santakaṃ karomi, mama santakaṃ hotu, mama santakaṃ karissāmī”ti vadati. Duddinnaṃ duggahitañca. Sace pana “tava santakaṃ karohī”ti vutte “sādhu, bhante, mayhaṃ gaṇhāmī”ti gaṇhāti, suggahitanti.

378. The connection is: giving after the passing away of five co-practitioners does not take effect. “Accaye dāna” (giving after passing) means giving after one’s own death, such as saying, “After my passing, may my property belong to my preceptor,” and so forth. “Ta” means that what is given after passing—robes and so forth—belongs only to the Sangha, not to a nun; this is the intent. “Gihīnaṃ pana” means the giving after the passing of laypeople, however. This is the characteristic of giving here: it is given either in person with words like “I give this to you” or indirectly with words like “I give this to so-and-so.” When told, “Take it for yourself,” one says, “I take it for myself”—it is well-given and well-taken. When told, “Make it your property,” “May it be your property,” or “Have it made your property,” one says, “I make it my property,” “May it be my property,” or “I will make it my property”—it is poorly given and poorly taken. But if, when told, “Make it your property,” one takes it saying, “Very well, Venerable Sir, I take it for myself,” it is well-taken.

378. Giving on the passing away of the five co-religionists does not apply; this is the connection. Accaye dāna means giving upon one’s own departure in such a way as: “On my passing, may what belongs to me be for my preceptor”, etc. Ta means that a robe, etc., given upon passing away belongs only to the Sangha, not to a (particular) monk; this is the meaning. Gihīnaṃ panā means, however, giving on the passing away of lay people. The characteristic of gift-taking here is this – a gift given face-to-face with words such as “I give this to you”, or even given not face-to-face with such words “I give it to so and so” is indeed given. When one is told, “Take this for yourself,” and one says, “I take it for myself,” the giving is complete and the taking is complete. When one is told, “Make this your own, let this be yours, have this made yours,” and one says, “I make this my own, let this be mine, I will have this made mine,” the giving is incomplete and the taking is incomplete. But if, when told “Make this your own,” he takes it saying, “Very well, venerable sir, I take it for myself,” then the taking is complete.

379. Bhikkhu vā sāmaṇero vā upassaye bhikkhunīnaṃ vihāre kālaṃ kayirātha yadi kālaṅkareyya, tattha tasmiṃ ubhinnaṃ santake bhikkhusaṅgho eva dāyajjo sāmī hotīti seso. Sesepīti avasese bhikkhunisikkhamānasāmaṇerisantakepi. Ayaṃ nayoti yadi te bhikkhūnaṃ vihāre kālaṃ kareyyuṃ, tesaṃ santake bhikkhunisaṅgho eva dāyajjoti ayameva nayoti attho.

379. If a monk or novice in an upassaya (nunnery), the residence of nuns, should pass away (kālaṃ kayirātha), therein (tattha), regarding the property of both, only the Sangha of monks becomes the heir (dāyajjo), the owner—this is the remainder. “Sesepi” means also regarding the remaining property of nuns, female trainees, and novices. “Ayaṃ nayo” means: if they should pass away in the monks’ residence, only the Sangha of nuns becomes the heir to their property—this is the same principle.

379. If a bhikkhu or a novice kālaṃ kayirātha were to die upassaye in the residence of bhikkhunīs, tattha in that case, where both [bhikkhus and bhikkhunīs] have possessions, the bhikkhusaṅgha becomes the dāyajjo inheritor; this is the remainder. Sesepīti, and in the remaining cases, concerning the property of bhikkhunīs, probationers, and female novices. This ayaṃ nayoti means that if they die in the residence of bhikkhus, the bhikkhunīsaṅgha alone is the heir to their property; this is the very same principle, is the meaning.

380. “Imaṃ netvā asukassa dehī”ti dinnaṃ yāva parassa hatthaṃ na pāpuṇāti, tāva purimasseva, yo pahiṇati, tassevāti attho. Dammīti “itthannāmassa demī”ti dinnaṃ pana pacchimasseva, yassa pahiṇati, tasseva santakanti attho. Imaṃ vidhiṃ “vuttanayena ime sāmino hontī”ti etaṃ pakāraṃ ñatvā vissāsaggāhaṃ vā gaṇhe, matakacīvaraṃ vā adhiṭṭheti yojanā. Vissāsagāhanti sāmīsu jīvantesu vissāsena gāhaṃ gahetvā. Matakacīvaraṃ adhiṭṭheti tesu matesu aññe ce bhikkhū na santi, “mayhaṃ taṃ pāpuṇātī”ti matakacīvaraṃ adhiṭṭheyya. Aññesaṃ adatvā dūre ṭhapitamatakaparikkhārā pana tattha tattha saṅghasseva honti. Bhikkhumhi kālakate saṅgho sāmī pattacīvare, apica gilānupaṭṭhākā bahūpakārā, saṅghena ticīvarañca pattañca gilānupaṭṭhākānaṃ dātabbaṃ. Yaṃ tattha lahubhaṇḍaṃ lahuparikkhāraṃ, taṃ sammukhībhūtena saṅghena bhājetabbaṃ. Yaṃ tattha garubhaṇḍaṃ garuparikkhāraṃ, taṃ āgatānāgatassa cātuddisassa saṅghassa avissajjiyaṃ avebhaṅgiyaṃ. Gilānupaṭṭhāko nāma gihī vā hotu pabbajito vā, antamaso mātugāmopi, sabbe bhāgaṃ labhanti. Bahū ce sabbe samaggā hutvā upaṭṭhahanti, sabbesaṃ samabhāgo dātabbo. Yo panettha visesena upaṭṭhahati, tassa viseso kātabbo.

380. “Having taken this, give it to so-and-so” given (dinnaṃ)—until it reaches the other person’s hand, it remains that of the first (purimasseva)—the one who sends it—such is the meaning. “I give (dammī)” said as “I give to so-and-so” given (dinnaṃ), however, becomes that of the latter (pacchimasseva)—the one to whom it is sent—such is the meaning. “Imaṃ vidhiṃ (this method)”—knowing this procedure that “in the said manner these are the owners,” take it with confidence or determine it as a robe of the deceased—this is the construction. “Vissāsagāha” (taking with confidence) means taking with trust while the owners are alive. “Matakacīvaraṃ adhiṭṭheti (determines a robe of the deceased)” means, when they are deceased and no other monks are present, one should determine the robe of the deceased, thinking, “This comes to me.” However, robes and requisites of the deceased placed far away without being given to others belong to the Sangha in each respective place. When a monk passes away, the Sangha becomes the owner of the bowl and robes; yet, those who attend to the sick and provide much help—by the Sangha, the triple robe and bowl should be given to the attendants of the sick. Light goods and light requisites therein should be divided by the Sangha present. Heavy goods and heavy requisites therein are not to be given away or divided among the Sangha of the four directions, whether present or future. “Gilānupaṭṭhāko (attendant of the sick)” may be a layperson, an ordained person, or even a woman—all receive a share. If many attend together in unity, an equal share should be given to all. But to one who attends with special effort, a special portion should be given.

380. Dinnaṃ, something given with the words, “Take this and give it to so-and-so,” purimasseva belongs to the first person, that is to the one who sent it, as long as it does not reach the other person’s hand. But dammiti dinnaṃ, what is given saying “I give this to so and so”, belongs to pacchimasseva, belongs to the later one, meaning that the property belong to the one whom [the item] sent to . Imaṃ vidhiṃ knowing this method, that “in the stated manner, these are the owners,” ñatvā one should take what is given in trust, or determine ownership of a deceased person’s robes; this is the connection. Vissāsagāhanti, taking something in trust while the owners are alive. Matakacīvaraṃ adhiṭṭheti, when they are dead, if there are no other bhikkhus, one should determine ownership of the deceased person’s robes, thinking, “That belongs to me.” However, the belongings of the deceased that are stored far away without being given to others belong to the Saṅgha wherever they are. When a bhikkhu has passed away, the Saṅgha owns his bowl and robes. However, those who attended to the sick have greatly helped; the Saṅgha should give the triple robe and bowl to those who attended the sick. Any light goods and utensils there should be distributed by the Saṅgha that is present. Any heavy goods and utensils there are not to be given away or distributed, belonging to the Saṅgha of the four directions, those who have come and those who will come. Gilānupaṭṭhāko, he who attends on the sick may be a householder or one gone forth, even a woman, all receive a share. If many of them help uniting as one , an equal share should be given to all of them. Whoever provides special assistance among them, a special share should be given to that person.

381. “Lohabhaṇḍe paharaṇiṃ ṭhapetvā sabbaṃ kappatī”tiādinā yojetabbaṃ. Paharaṇinti āvudhaṃ. Pādukā ca saṅkamanīyo pallaṅko cāti dvando. Mattikāmaye katakaṃ kumbhakārikañca ṭhapetvā sabbaṃ kappatīti yojanīyaṃ, dhaniyasseva sabbamattikāmayakuṭi kumbhakārikāti.

381. “Leaving aside a weapon in metal goods, all is allowable”—this is to be construed. “Paharaṇi” means a weapon. “Footwear, walkways, and a couch”—this is a compound. “Leaving aside a clay wristlet and pottery, all is allowable”—this is to be construed; a clay hut entirely made of clay is “kumbhakārikā”.

381. It should be connected with, “Except for weapons, all metal utensils are allowable,” and so forth. Paharaṇinti means weapon. Pādukā (sandals), saṅkamanīyo (walking stick?), and pallaṅko (couch)—these are a dvanda compound. Except for katakaṃ (a stand) and kumbhakārikañca (potter’s wheel?) made of clay all is allowable, is the connection. All clay huts for Dhaniya are kumbhakārikā (the name of his hut) because they are made of clay.

42. Desanāniddesavaṇṇanā

42. Commentary on the Section of Instruction

42. The Explanation of the Section on Confession

382. Idāni desanānidassanabyāsena heṭṭhā avuttāni kānici sikkhāpadāni upadisituṃ “cāgo”tiādimāha. Bhikkhubhāvassa yo cāgo, sā pārājikadesanāti sambandho. Bhavati anenāti bhāvo, saddappavattinimittaṃ, bhikkhuno bhāvo bhikkhu-saddassa pavattinimittaṃ bhikkhukiccaṃ bhikkhubhāvo, tassa. Disī uccāraṇe, uccāraṇā pakāsanā desanā. “Channamativassati, vivaṭṭaṃ nātivassatī”ti (udā. 45) hi vuttaṃ. Idha pana bhikkhubhāvapariccāgoyeva pārājikāya pakāsanā nāma pārājikāya desanā. “Yo”ti vuttattā “so”ti vattuṃ yuttaṃ, tathāpi sabbādīhi vuttassa vā liṅgamādiyyate vakkhamānassa vāti vakkhamānadesanāpekkhāya “so”ti vuttaṃ. Yathā yena pakārena “chādeti jānamāpanna”ntiādinā vuttaṃ yathāvuttaṃ, tena. Vuttamanatikkammāti abyayībhāvavasena vā attho veditabbo. Idhāpi garukāpattiyā vuṭṭhānānatikkameneva pakāsanā desanā siyāti “vuṭṭhānaṃ garukāpattidesanā”ti vuccati.

382. Now, to point out some training rules not mentioned earlier, through detailed exposition, it begins with “cāgo (relinquishment)” and so forth. The relinquishment of the state of being a monk is the declaration of a pārājika (defeat)—this is the connection. That by which one exists is bhāva (state), the basis for the application of the term; the state of a monk (bhikkhubhāva), the basis for the term “monk” (bhikkhu), is the duty of a monk—this is his. “Disī” means to utter; utterance or proclamation is desanā (declaration). As it is said, “It rains on the covered, not on the uncovered” (Udāna 45). Here, however, the relinquishment of the state of being a monk is itself the proclamation of a pārājika—its declaration. Since it says “yo (whoever),” it would be fitting to say “so (he),” yet due to the rule that the gender and so forth of what follows may align with what precedes, “so” is said with reference to the forthcoming declaration. “In the manner stated (yathāvuttaṃ),” as said in “he conceals, knowing he has fallen” and so forth—this is the manner. Or it should be understood as an indeclinable meaning “without transgressing what was said.” Here too, the proclamation or declaration occurs only without transgressing the arising from a grave offense; thus, it is called “vuṭṭhānaṃ garukāpattidesanā (arising as the declaration of a grave offense)”.

382. Now, in order to show some precepts which are not explained below by means of the section on Confession, the passage starting with “cāgo” is said. The relinquishment (cāgo) of the state of being a bhikkhu, is confession of a pārājika offense — is the connection. That by which something becomes is its bhāva (state), the basis for the application of a word. The state of a bhikkhu (bhikkhubhāvo) is the basis for the application of the word bhikkhu, the duties of a bhikkhu. Disī in the sense of uttering, declaration, and pronouncement, is confession (desanā). Because it is said, “It rains on what is covered; it does not rain on what is uncovered.” (Ud. 45). Here, however, the very renunciation of the state of being a bhikkhu is the revelation of a pārājika offense, that is the confession of the pārājika offense. Because “yo” is said, it is proper to say “so”. Nevertheless, since either case or gender of what is being said is taken from those like “sabba” etc, or of what will be said, the word “so” is spoken in consideration of the confession that will be spoken of. Yathāvuttaṃ, in the way that it has been said, in the manner described by the passage beginning with “chādeti jānamāpanna”. The meaning should also be understood as an indeclinable compound, meaning not transgressing what has been said. Here too, the revelation is only the confession to overcome the grave offense, so it is called “vuṭṭhānaṃ garukāpattidesanā”, overcoming is the confession of grave offense.

383. Idāni vattabbaṃ sandhāya “eva”nti vuttaṃ. Ekassāti ekassa bhikkhuno.

383. Now, referring to what is to be said, “eva” (thus) is stated. “Ekassa” means of one monk.

383. Now, in the context of what should be said, “eva” is stated. Ekassāti means of one bhikkhu.

384. Tumhamūleti tumhākaṃ mūle samīpe. Paṭidesemīti pakāsemi. Saṃvareyyāsīti saṃyameyyāsi, saṃvare patiṭṭheyyāsīti attho.

384. “Tumhamūle” means at your root, in your presence. “Paṭidesemi” means I proclaim. “Saṃvareyyāsi” means you should restrain yourself, you should establish yourself in restraint—this is the meaning.

384. Tumhamūleti means in your presence, near you. Paṭidesemīti I confess, I declare. Saṃvareyyāsīti you should restrain, you should be established in restraint; this is the meaning.

385. Nissajjitvānāti ekabahubhāvaṃ sannihitāsannihitabhāvaṃ ñatvā “idaṃ me, bhante, cīvara”ntiādinā nissajjitvā. Tenāti yassa cīvaraṃ nissaṭṭhaṃ, tena. “Imaṃ…pe… dammī”ti nissaṭṭhacīvaraṃ deyyanti sambandhitabbaṃ. “Imaṃ cīvaraṃ dasāhātikkanta”ntiādinā yojetabbaṃ.

385. “Nissajjitvāna” means having relinquished, knowing the singular or plural, the near or far, with words like “This robe is mine, Venerable Sir,” and so forth. “Tena” means by him to whom the robe was relinquished. “This… etc… I give”—the relinquished robe should be given—this is to be connected. “This robe, exceeding ten days…” and so forth—this is to be construed.

385. Having relinquished means having relinquished by way of saying, “This robe, venerable sir, is mine,” etc., having understood the state of being single or multiple, and the state of being present or absent. By that means by the one to whom the robe was relinquished. The connection should be made that ‘this…etc.… I give,’ means to give the relinquished robe. It should be construed with the words ‘having exceeded ten days’ etc. beginning “This robe”.

386. (Ka) cīvaranti ticīvarādhiṭṭhānanayena adhiṭṭhitesu saṅghāṭiādīsu yaṃ kiñci cīvaraṃ. Vippavutthanti vippayuttena vutthaṃ.

386. (Ka) “Cīvara” means any robe among those determined as the triple robe (ticīvara), such as the outer robe (saṅghāṭi), by the method of determination. “Vippavuttha” means dwelt apart from, separated.

386. (Ka) Robe means any robe among the outer robe and so on, that have been determined according to the method of determining the three robes. Lived apart means lived with what has been separated.

(Kha) akālacīvaranti anatthate kathine vassānassa pacchimamāsaṃ ṭhapetvā sese ekādasamāse, atthate kathine tañca māsaṃ hemantike cattāro māse ca ṭhapetvā sese sattamāse uppannaṃ, kālepi saṅghassa vā “idaṃ akālacīvara”nti ekapuggalassa vā “idaṃ tuyhaṃ dammī”ti uddisitvā dinnaṃ. Itaraṃ pana kālacīvaraṃ. Māsātikkantanti akālacīvare uppanne ūnassa pāripūriyā saṅghagaṇādito satiyā paccāsāya māsamekaṃ parihāro labbhati, taṃ māsaṃ atikkantaṃ.

=(Kha) “Akālacīvara” means a robe obtained, when the kathina is not spread, in the eleven months excluding the last month of the rains; when the kathina is spread, in the seven months excluding that month and the four months of winter; or even in the proper time, if given to the Sangha or designated to an individual with “This is an untimely robe (akālacīvara)” or “I give this to you.” The other is a timely robe (kālacīvara). “Māsātikkanta” means exceeding a month; when an untimely robe is obtained, for the completion of what is lacking, a monk may expectantly receive a one-month allowance from the Sangha or a group—this is exceeded after that month.

(Kha) Out-of-season robe means, when the kaṭhina has not been spread, what has arisen in the remaining eleven months, excluding the last month of the rainy season; when the kaṭhina has been spread, what has arisen in the remaining seven months, excluding that month and the four months of the winter season. Or, even in the proper season, what has been designated and given either to the Sangha with the words, “This is an out-of-season robe,” or to a single person with the words, “I give this to you.” But the other is an in-season robe. Exceeding a month means, when an out-of-season robe has arisen, there is an allowance of one month with the expectation of making up the deficiency from the Sangha, a group, etc. Exceeded that month.

(Ga) purāṇacīvaranti yaṃ antamaso ussīsakaṃ katvā nipanno. Cīvaraṃ nāma channaṃ aññataraṃ vikappanūpagaṃ. Eseva nayo sabbesu vakkhamānacīvarappaṭisaṃyuttasikkhāpadesu.

=(Ga) “Purāṇacīvara” means an old robe, even one used as a headrest while lying down. “Cīvara” means one of the six types suitable for assignment. This same method applies to all training rules related to robes that will be mentioned.

(Ga) Old robe means what has been used at least to cover the head. Robe means one of the six types eligible for making allowable. This same method applies to all the training rules to be stated concerning robes.

(Gha) aññatra pārivattakāti antamaso harītakīkhaṇḍenapi pārivattakaṃ vinā.

=(Gha) “Aññatra pārivattakā” means except by exchange, even with a piece of myrobalan.

(Gha) Without an exchange, at least the exchange with even a piece of myrobalan.

(Ṅa) gahapatikanti bhikkhūsu apabbajitakaṃ. Aññatra samayāti acchinnacīvaranaṭṭhacīvarasamayaṃ vinā, acchinnacīvarehi pana sākhāpalāsaṃ attanā bhañjitvāpi vākādīni gaṇhitvāpi nivāsetuṃ vaṭṭati, pageva viññatti. Cīvaraṃ viññāpitanti sambandho. Kanti āha “aññātaka”ntiādi.

=(Ṅa) “Gahapatika” means pertaining to a householder, one not ordained among monks. “Aññatra samayā” means except at the time of a torn or lost robe; even with a torn robe, it is allowable to take bark or leaves broken by oneself and wear them, much more so through intimation. The connection is: requesting a robe. Hence it says “aññātaka” and so forth.

(Ṅa) Householder means, among the bhikkhus, one who is not gone forth. Except at the right time means except for the time when the robe has been snatched away or lost. But when robes have been snatched away, it is allowable to break off branches and leaves by oneself, take bark, etc., and wear them, let alone requesting. The connection is, “having requested a robe.” As to what, he says, “from a unrelated,” etc.

(Ca) taduttarīti tato vuttappamāṇato uttari, acchinnacīvarena bhikkhunā kāyena vā vācāya vā abhiharitvā pavāritacīvarato tīsu naṭṭhesu dve sāditabbāni, dvīsu naṭṭhesu ekaṃ sāditabbaṃ. Pakatiyā santaruttarena carantena dvīsu naṭṭhesu dveyeva sāditabbāni, ekasmiṃ naṭṭhe ekaṃyeva sāditabbaṃ. Yassa ekaṃyeva hoti, tasmiṃ naṭṭhe dve sāditabbāni.

=(Ca) “Taduttari” means beyond that, exceeding the stated measure; with a torn robe, a monk, by body or speech, having brought and accepted from an offered robe, when three are lost, two may be accepted; when two are lost, one may be accepted. For one naturally using an inner and outer robe, when two are lost, only two may be accepted; when one is lost, only one may be accepted. For one who has only one, when it is lost, two may be accepted.

(Ca) More than that means more than the stated amount. When robes have been snatched away from a bhikkhu, from the offered robes he is invited to take, whether by body or speech, two are to be accepted if three are lost, and one is to be accepted if two are lost. For one proceeding customarily with an inner and outer robe, when two are lost two are to be accepted; when one is lost, only one is to be accepted. For him who has only one, when that is lost two are to be accepted.

(Cha) appavāritoti gahapatinā vā gahapatāniyā vā. Vikappanti paṭhamaadhippetato mūlaṃ vaḍḍhāpento sundarakāmatāya “āyataṃ vā”tiādinā visiṭṭhakappaṃ adhikavidhānaṃ.

=(Cha) “Appavārito” means not invited, by a householder or a householder’s wife. “Vikappa” means an assignment, enhancing the original intent for beauty with designations like “long” and so forth—an additional specification.

(Cha) Uninvited by a male or female householder. Making allowable means increasing the price from that initially intended, in the desire for beauty, specifying an exceptional way through further stipulation by such words as “Is it long?”

(Ja) aññātake gahapatiketi bahūnaṃ vasena vuttamattameva purimato viseso.

=(Ja) “Aññātake gahapatike” means from unrelated householders; this is merely stated in the plural, distinct from the previous.

(Ja) To an unrelated householder, is said only by way of plurality as a difference from before.

(Jha) codanāyāti “attho me, āvuso, cīvarenā”ti codanāya. Ṭhānenāti kāyacodanamāha. Rājādīhi pesitena hi dūtena veyyāvaccakarassa hatthe cīvaracetāpanne nikkhitte tisso codanā anuññātā, codanāya diguṇaṃ ṭhānaṃ, tasmā sace codetiyeva, na tiṭṭhati, cha codanā labbhanti. Sace tiṭṭhatiyeva, na codeti, dvādasa ṭhānāni labbhanti. Sace ubhayaṃ karoti, ekāya codanāya dve ṭhānāni hāpetabbāni.

=(Jha) “Codanāya” means by prompting, saying “I need a robe, friend.” “Ṭhānena” means by standing; this refers to prompting with the body. Indeed, when sent by kings and others, a messenger places a robe-requisite in the hand of a servant—three promptings are allowed; with prompting, the standing is doubled. Thus, if one only prompts, “na (not)” standing applies, and six promptings are obtained. If one only stands without prompting, twelve standings are obtained. If one does both, for each prompting, two standings are lost.

(Jha) By requesting means by a request such as “I am in need, friend, of a robe.” By standing refers to requesting by body. For when a robe-fund has been placed in the hand of a steward by a messenger sent by a king, etc., three requests are allowed; twice as much standing as requesting. Therefore, if he only requests and does not stand, six requests are obtained. If he only stands and does not request, twelve stand-ins are obtained. If he does both, two stand-ins should be forfeited for each request.

(Ṭha) tulanti catūhi tulāhi kāretukāmataṃ sandhāya vuttaṃ. Atthato pana yattakehi eḷakalomehi kātukāmo hoti, tesu dve koṭṭhāsā kāḷakānaṃ, eko odātānaṃ, eko gocariyānaṃ gahetabbo. Tulā nāma palasataṃ. Gocariyā nāma kapilavaṇṇā. Idaṃ me santhataṃ kārāpitanti yojanā.

=(Ṭha) “Tula” means referring to the desire to have it made with four measures (tulā). In meaning, however, of the hairs (eḷakaloma) one wishes to use, two parts should be taken as black, one as white, and one as gocariyā (tawny). A “tulā” is a hundred palas. “Gocariyā” means tawny in color. “This mat was made for me”—this is the construction.

(Ṭha) Tula is said referring to the wish to have it made with four tulās. But in meaning, however many sheep’s wool he wants to use, two portions are to be taken of black, one of white, and one of tawny. Tulā means a hundred palas. Gocariyā means of a tawny color. The connection is, having had this rug made for me.

(Ṇa) tiyojanaparamanti gahitaṭṭhānato tīṇi yojanāni paramo assa atikkamanassāti bhāvanapuṃsakavasena attho veditabbo. Atikkāmitānīti antamaso suttakenapi bhaṇḍakatabhaṇḍaharaṇaṃ vinā antamaso vātābādhappaṭikāratthaṃ kaṇṇacchidde pakkhittāni atikkāmitāni.

=(Ṇa) “Tiyojanaparama” means three yojanas as the maximum from the place where it was taken, not to be exceeded—this is to be understood as an abstract neuter. “Atikkāmitāni” means exceeded, even with a thread, without carrying goods or even for treating ear discomfort by inserting something in the ear canal.

(Ṇa) At most three yojanas The meaning should be understood by way of a neuter noun, that the maximum for its exceeding is three yojanas from the place where it was taken. Exceeded means exceeded when placed even in the ear hole for the purpose of alleviating wind affliction, at the very least without carrying even thread, string by load.

387-9. Nissajjitvānāti vuttanayena vatthūni nissajjitvā. Athāti desitānantaraṃ. “Imaṃ jānāhī”ti gihiṃ vadeti yojanā. Soti ārāmikādiko gihī. “Iminā kiṃ āharāmī”ti vadeyyāti sambandho. Vadeyyāti yadi vadati. Imanti avatvāti “imaṃ āharā”ti avatvā bhikkhūnaṃ kappiyaṃ telādinti vadeti sambandho. Ādinti sandhivasena niggahitaṃ. Tena parivattetvāna so yaṃ kappiyaṃ āharatīti yojanā. Tenāti nissaggiyavatthunā . Dvepete ṭhapetvāti ete rūpiyappaṭiggāhakarūpiyasaṃvohārake dve ṭhapetvā sesehi paribhuñjituṃ labbhanti sambandho. Paribhuñjitunti taṃ bhuñjituṃ. Tatoti parivattitakappiyato. Aññenāti antamaso ārāmikenāpi. Tesanti vuttānaṃ dvinnaṃ.

387-9. “Nissajjitvāna” means having relinquished the items in the stated manner. “Atha” means after declaring. “Know this”—he speaks to a layperson—this is the construction. “So” means a layperson like a gardener. “What should I bring with this?” he might say—this is the connection. “Vadeyya” means if he says. “Imanti avatvā (without saying ‘this’)”—without saying “Bring this,” he speaks of allowable things for monks like oil and so forth—this is the connection. “Ādi”—the nasal is due to sandhi. Thus, having exchanged it, he brings what is allowable—this is the construction. “Tena” means with the relinquished item. “Dvepete ṭhapetvā” means excepting these two: accepting silver and dealing with silver; with the rest, one may use them—this is the connection. “Paribhuñjitu” means to use it. “Tato” means from the exchanged allowable item. “Aññena” means by another, even a gardener. “Tesa” means of those two mentioned.

387-9. Nissajjitvānāti having relinquished the objects in the manner stated. Athāti after the instruction. The plan is that he tells the layperson, “Know this.” Soti the layperson, such as a monastery attendant. The connection is that he might say, “What shall I bring with this?” Vadeyyāti if he says. The connection is that without saying “this” – Imanti avatvāti without saying “bring this” – he says “oil, etc.,” which is allowable for bhikkhus. Ādinti is taken with elision due to connection. The plan is that after exchanging, he brings whatever is allowable. Tenāti with the object to be forfeited. The connection is, Dvepete ṭhapetvāti excluding these two, the one who accepts money and the one who engages in monetary transactions, one may use [the object obtained] with the rest. Paribhuñjitunti to use it. Tatoti from that which has been exchanged and is allowable. Aññenāti even by a monastery attendant, at the very least. Tesānti of those two mentioned.

390. Antamaso tannibbattā rukkhacchāyāpīti sambandho. Tannibbattāti nissaṭṭhavatthunā kiṇitvā gahitaārāme rukkhacchāyā tannibbattā hotīti tato nibbattāti samāso. Ādito santhatattayanti ādimhi kosiyasuddhakāḷakadvebhāgasanthatattayaṃ.

390. Even the shade of a tree produced by it—this is the connection. “Tannibbattā” means the shade of a tree in a garden bought with the relinquished item and taken is produced by it—thus, a compound meaning “produced from that.” “Ādito santhatattaya” means at the beginning, the triple mat of silk, pure black, and two parts.

The connection is that even the shade of a tree produced by it, at the very least. Tannibbattāti a compound: from that is produced, meaning that the shade of a tree in the monastery, bought with the relinquished object, is produced by it. Ādito santhatattayanti the first three rugs: the rug made of silk, the pure black one, and the one mixed with two parts.

391. Evaṃ ce no labhethāti evaṃ parivattetvā kappiyakārako no ce labheyya, so gihī “imaṃ chaḍḍehī”ti saṃsiyo vattabbo, evaṃ rūpiyachaḍḍako gihī no ce labheyya, sammato bhikkhu chaḍḍeyyāti sambandho. Sammatoti “yo chandāgatiṃ na gaccheyyā”tiādinā (pārā. 584) vuttapañcaṅgasamannāgato rūpiyachaḍḍakasammutiyā sammato bhikkhu.

391. “Evaṃ ce no labhetha” means if an exchanger of allowable things is not found in this way, “so”—the layperson—should be told, “Discard this”; if such a lay discarder of silver is not found, a designated monk should discard it—this is the connection. “Sammato” means a monk designated by the Sangha’s agreement for discarding silver, endowed with the five qualities stated in “one who does not follow inclination” and so forth (Pārājika 584).

Evaṃ ce no labhethāti If an allowable-maker is not obtained after exchanging it in this way, so the layperson should be instructed to discard it, saṃsiyo saying, “Discard this.” The connection is that if a layperson who discards money is not found in this way, a designated bhikkhu should discard it. Sammatoti a bhikkhu appointed through the appointment for discarding money, endowed with the five factors stated (pārā. 584) as “he should not go to a destination due to desire,” etc.

392. Etānīti paṭiggahitarūpiyāni. Dutiyaṃ pattanti ūnapañcabandhane sati viññāpitapattaṃ saṅghe vattuṃ labbhareti padasambandho. Vattunti “ahaṃ bhante rūpiyaṃ paṭiggahesi”ntiādinā vattuṃ. Sesāni avasesanissaggiyavatthūni saṅghe ekasmiṃ gaṇe ca vattuṃ labbhareti yojanā. Bhāsantarenapi vattuṃ labbhanti na kevalaṃ pāḷibhāsāyameva, sīhaḷādibhāsāyapi nissajjituṃ labbhatīti attho.

392. “Etāni” means the accepted silver. “Dutiyaṃ patta” means a second bowl; when there are fewer than five mendings, a requested bowl may be declared to the Sangha—this is the sentence connection. “Vattu” means to declare with words like “Venerable Sirs, I accepted silver” and so forth. The remaining relinquishable items may be declared to the Sangha or a group—this is the construction. “Bhāsantarenapi vattuṃ labbha” means they may be relinquished not only in the Pali language but also in languages like Sinhala—this is the meaning.

Etānīti the accepted money. Dutiyaṃ pattanti the grammatical relationship of the word is that, when there is a bowl with fewer than five bindings, one is allowed to speak in the Sangha about requesting a bowl. Vattunti to speak in the manner of “Venerable sir, I accepted money,” and so on. The rest means that one may speak in the Sangha or to a group about the remaining objects to be forfeited. Bhāsantarenapi vattuṃ labbhanti it means not only in the Pāḷi language, but also in Sinhala and other languages, it is permissible to relinquish it.

393. (Ka) nānappakāranti cīvarādīnaṃ kappiyabhaṇḍānaṃ vasena anekavidhaṃ. Kayo gahaṇaṃ, vikkayo dānaṃ. Kayo ca vikkayo ca kayavikkayaṃ.

393. (Ka) “Nānappakāra” means various kinds, according to the allowable goods like robes and so forth. Buying is taking, selling is giving. Buying and selling is “kayavikkayaṃ (trade)”.

393. (Ka) nānappakāranti diverse, by means of allowable goods such as robes, etc. Purchase is taking, selling is giving. Buying and selling are kayavikkayaṃ.

(Ga) ūnapañcabandhanenāti ūnāni pañca bandhanāni yassa, tena, itthambhūtalakkhaṇe karaṇavacanaṃ. Yathākathañci pana pañcabandhano patto, pañcabandhanokāso vā, so apatto, aññaṃ viññāpetuṃ vaṭṭati.

=(Ga) “Ūnapañcabandhanena” means with fewer than five mendings—instrumental case indicating a characteristic. However, a bowl with five mendings or space for five mendings is a bowl; if it is not a bowl, it is allowable to request another.

(Ga) ūnapañcabandhanenāti with that which has less than five bindings; here, the instrumental case is used in the sense of the characteristic of a state. But a bowl that somehow has five bindings, or a place for five bindings, is not a [proper] bowl; it is allowable to request another.

394. Sammannitvānāti padabhājanīye vuttañattidutiyakammena sammannitvā. Saṅghassa pattantanti anta-saddena pattānaṃ ante bhavo lāmako pattoyeva gahito, nissaṭṭhapattassa vijjamānaguṇaṃ vatvā theraṃ, therassa pattaṃ dutiyattheraṃ gāhāpetvā eteneva upāyena yāvasaṅghanavakaṃ gāhāpetvā yo tattha sannipatitasaṅghassa pattesu pariyanto patto, taṃ pattanti. Tassāti katanissajjanassa bhikkhuno. Dāpayeti sammatena pattagāhāpakena dāpeyya.

394. “Sammannitvāna” means having designated by the second motion with words as stated in the section on analysis of terms. “Saṅghassa pattanta” means with the word “anta (end)”, it refers to the worst bowl at the end of the Sangha’s bowls; having declared the qualities of the relinquished bowl, it is given to the elder; the elder’s bowl to the second elder, and by this method up to the Sangha’s ninth, whichever bowl is the last among the bowls of the assembled Sangha—that bowl. “Tassa” means of the monk who relinquished. “Dāpaye” means it should be caused to be given by the designated bowl-taker.

394. Sammannitvānāti having appointed through the formal act of the Sangha with a motion and second proclamation as stated in the explanation of the word. Saṅghassa pattantanti with the word anta, only a poor-quality bowl that is at the end of the bowls is taken. After stating the existing virtues of the relinquished bowl to the elder, and giving the elder’s bowl to the second elder, and in the same way, giving up to the newest in the community; whichever bowl is at the end of the bowls of the assembled Sangha there, that is [meant by] “bowl”. Tassāti to the bhikkhu who has made the relinquishment. Dāpayeti he should have it given by the appointed distributor of bowls.

395. (Ka) bhesajjanti bhesajjakiccaṃ karotu vā, mā vā, evaṃ laddhavohāraṃ sappiādikaṃ sattāhakālikaṃ.

395. (Ka) “Bhesajja” means medicine, whether it serves as medicine or not—thus termed—such as ghee and so forth, allowable for seven days.

395. (Ka) bhesajjanti whether it performs a medicinal function or not, ghee, etc., acquired with such a designation, is [considered as] seven-day medicine.

(Kha) gimhānassa pacchimamāse purimo addhamāso pariyesanakaraṇānaṃ khettaṃ, pacchimaddhamāso pariyesanakaraṇanivāsanānaṃ khettaṃ, vassikamāsā cattāropi adhiṭṭhānena saha catunnampi khettaṃ, imeyeva pañcamāsā kucchisamayo, itarasattamāsā piṭṭhisamayo. Piṭṭhisamaye pariyesantassa nissaggiyaṃ pācittiyaṃ, kucchisamaye ca atirekaddhamāse katvā paridahato nissaggiyaṃ pācittiyaṃ. Tena vuttaṃ “atirekamāse sese”ti.

=(Kha) The first half of the last month of summer is the field for seeking requisites; the second half is the field for seeking and dwelling; the four months of the rains, along with determination, are the field for all four; these five months are the belly-time (kucchisamaya); the other seven months are the back-time (piṭṭhisamaya). Seeking in the back-time incurs a nissaggiya pācittiya; wearing beyond an additional half-month in the belly-time incurs a nissaggiya pācittiya. Hence it is said, “atirekamāse sese (beyond a month in the remainder)”.

(Kha) In the last month of the hot season, the first half-month is the area for searching, the last half-month is the area for searching and dwelling; the four rainy season months are also the area for the four, together with the determination; these same five months are the time of the belly; the other seven months are the time of the back. For one who searches during the time of the back, there is a nissaggiya pācittiya; during the time of the belly and the extra half-month, if one keeps and uses it, there is a nissaggiya pācittiya. Therefore it is said, “atirekamāse sese”ti.

(Ga) sāmaṃ datvāti veyyāvaccādīni paccāsīsamāno sayameva datvā. Acchinnanti taṃ akarontaṃ disvā sakasaññāya acchinnaṃ. Bhikkhunopi cīvaraṃ ṭhapetvā aññaṃ parikkhāraṃ, anupasampannassa ca yaṃ kiñci parikkhāraṃ acchindato dukkaṭaṃ. Pariccajitvā dinnaṃ sakasaññaṃ vinā acchindanto bhaṇḍagghena kāretabbo.

=(Ga) “Sāmaṃ datvā” means giving oneself, expecting service and so forth. “Acchinna” means, seeing one not doing it, taking it oneself thinking it is one’s own. For a monk taking anything except a nun’s robe or any requisite of an unordained person, it is a dukkaṭa. Taking what was given up without thinking it is one’s own requires compensation according to the value of the goods.

(Ga) sāmaṃ datvāti hoping for services, etc., having given oneself. Acchinnanti seeing him not doing that, taken away with the understanding that it is one’s own. For a bhikkhu to confiscate anything besides a robe, or for an unordained person to confiscate any possessions, is a dukkaṭa. Having given something away as a gift, taking it away with the understanding that it is not one’s own should result in a penalty to be paid for the value of goods.

(Ṅa) vikappanti “āyatañca karohi vitthatañcā”tiādikaṃ adhikavidhānaṃ.

=(Ṅa) “Vikappa” means additional specification, such as “Make it long and wide” and so forth.

(Ṅa) vikappanti means additional stipulations like, “make it long and wide”.

(Ca) accekacīvaranti gamikagilānagabbhiniabhinavuppannasaddhānaṃ aññatarena pavāraṇamāsassa juṇhapakkhapañcamito paṭṭhāya “vassāvāsikaṃ dassāmī”ti dinnaṃ accāyikacīvaraṃ. Accekacīvarassa anatthate kathine ekādasadivasādhiko māso, atthate kathine ekādasadivasādhikā pañca māsā cīvarakālasamayo, taṃ atikkāmentassa nissaggiyaṃ pācittiyaṃ. Tena vuttaṃ “cīvarakālasamayaṃ atikkāmita”nti. Kālo ca so samayo ca cīvarassa kālasamayo, taṃ.

=(Ca) “Accekacīvara” means an urgent robe given to travelers, the sick, pregnant women, or recently arisen faithful ones, from the fifth day of the bright half of the Pavāraṇā month, saying “I will give a rains-residence robe.” For an urgent robe (accekacīvara), when the kathina is not spread, the robe-time (cīvarakālasamaya) is a month plus eleven days; when the kathina is spread, it is five months plus eleven days—exceeding this incurs a nissaggiya pācittiya. Hence it is said, “cīvarakālasamayaṃ atikkāmita (exceeding the robe-time)”. The time and season of a robe is its robe-time.

(Ca) accekacīvaranti is an urgent robe, offered from the fifth day of the waning moon of the month of Pavāraṇā by one of those travelling, ill, pregnant, or newly possessed of faith, saying “I will give a rains-residence cloth.” When the kathina has not been spread, the robe-season for acceka-cīvara is one month and eleven days; When the kathina has been spread, the robe-season is five months and eleven days. One who exceeds that commits a nissaggiya pācittiya. Therefore, it is said, “having exceeded the robe-season”. That which is the time and the season for the robe is the robe-season, that [he transgressed].

(Cha) sappaṭibhaye āraññakasenāsane vassaṃ upagantvā viharantena bhikkhunā tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaraṃ purimikāya upagantvā mahāpavāraṇāya pavāritatā, kattikamāsatā, pañcadhanusatikapacchi mappamāṇayuttasenāsanatā, sāsaṅkasappaṭibhayatāti evaṃ vuttacaturaṅgasampattiyāantaraghare nikkhipitvā sati paccaye chārattaparamaṃ tena cīvarena vippavasitabbaṃ. Tato ce uttari vippavaseyya, nissaggiyaṃ pācittiyaṃ. Tena vuttaṃ “atirekachāratta”ntiādi.

=(Cha) A monk dwelling in a forest lodging with danger during the rains, having entered with one of the three robes before the earlier rains retreat (purimikāya) and invited at the great invitation (mahāpavāraṇāya), with the month of Kattika, a lodging less than five bow-lengths, and perceived danger—having these four factors fulfilled, placing it in a village house, if there is a reason, he may be apart from that robe for a maximum of six nights (chārattaparamaṃ). If he exceeds this, it is a nissaggiya pācittiya. Hence it is said, “atirekachāratta (beyond six nights)” and so forth.

(Cha) Having entered the rains residence in a dangerous wilderness dwelling, a bhikkhu, having entered upon the preliminary [rains retreat], having completed the great pavāraṇā, the month of Kattika, dwelling location being furnished by the four factors such as, dwelling’s measurement, the distance equal to five bow-lengths, fearful and dangerous, having left one of the three robes in the inner chamber, when there is a reason, he may be separated from that robe for a maximum of six nights. If he should be separated from it for longer than that, he commits a nissaggiya pācittiya. Therefore it is said, “more than six nights”, etc.

397. (Kha) antaragharaṃ paviṭṭhāya bhikkhuniyā hatthato khādanīyādippaṭiggahaṇe ca bhikkhūsu kulesu bhuñjantesu “idha pūvaṃ, sūpaṃ dethā”tiādinā nayena vosāsamānāya bhikkhuniyā anapasādanena ca sekhasammatesu kulesu pubbe animantitassa khādanīyādīnaṃ paṭiggahaṇe ca sappaṭibhaye āraññakasenāsane viharantassa pubbe appaṭisaṃviditakhādanīyādippaṭiggahaṇe ca pāṭidesanīyaṃ nāma āpattinikāyo vutto. Tena vuttaṃ “gārayha”ntiādi.

397. (Kha) Accepting food and so forth from a nun’s hand when she enters a village, or a nun directing monks eating in households with words like “Give cakes here, give soup,” without causing displeasure, or accepting food and so forth in training-approved households without prior invitation, or accepting food and so forth in a forest lodging with danger without prior agreement—these are called a group of offenses requiring confession (pāṭidesanīya). Hence it is said, “gārayha (reprehensible)” and so forth.

397. (Kha) Having entered an inner chamber, receiving of edibles, etc., from the hand of a bhikkhunī; and when bhikkhus are eating in families, a bhikkhunī giving orders saying, “Give gruel here, give soup,” and so on; and receiving edibles, etc., without being previously invited, in families designated as those of learners (sekha), and when living in a dangerous wilderness dwelling, receiving edibles, etc., that were previously unannounced; in all these is said to be a class of offense called pāṭidesanīya. Therefore it is said, “blameworthy”, etc.

398. “Adesanāgāminiya”ntiādi “na desaye”ti ettha kammaṃ. Pārājikā saṅghādisesā ca adesanāgāminiyo nāma. Na āpatti anāpatti, taṃ. Katadesanaṃ desitaṃ. Nānāsaṃvāsanissīmaṭṭhitānaṃ na desayeti sambandho. Evaṃ catupañcahi na desaye, manasā na desaye, apakatattānaṃ na desaye, nānā “ekā”ti na desayeti. Manasāti kevalaṃ citteneva. Nānāti sambahulā āpattiyo “ekā”ti vatvā. Ekaṃ pana āpattiṃ “sambahulā”ti desetuṃ vaṭṭatīti.

398. “‘Adesanāgāminiya’ (not requiring confession)” and so forth—the action is in “he should not confess.” Pārājika and saṅghādisesa offenses are called “adesanāgāminiyo (not requiring confession)”. No offense is “anāpatti”. What is confessed is “desitaṃ”. He does not confess to those standing in different communities or boundaries—this is the connection. Thus, he does not confess in four or five ways: not with the mind, not to the unordained, not combining many offenses as “one.” “Manasā” means merely with the mind. “Nānā” means saying many offenses as “one.” However, it is allowable to confess one offense as “many.”

398. “Adesanāgāminiya”nti etc., “he should not confess” is regarding this action. Pārājikā and saṅghādisesā are called adesanāgāminiyo. Not an offense is anāpatti, that [is not to be confessed]. What has been confessed is desitaṃ. It is connected that [he] does not confess to those residing outside the boundary in a different communion. Thus, he should not confess to four or five, he should not confess mentally, he should not confess to those who are not competent, he should not confess multiple [offenses] as “one.” Manasāti means only with the mind. Nānāti means stating several offenses as “one.” But it is proper to confess a single offense as “several.”

43. Chandadānaniddesavaṇṇanā

43. Commentary on the Section of Giving Consent

43. Exposition of the Explanation of Giving Consent

399. Kammappatteti uposathādino kammassa patte yutte anurūpe. Saṅghe samāgateti catuvaggādike saṅghe ekattha sannipatite. Ettha ca chandahārakenāpi saddhiṃ catuvaggādiko veditabbo.

399. “Kammappatte” means reaching or suitable for an act such as the Uposatha. “Saṅghe samāgate” means when a Sangha of four or more is assembled in one place. Here, even with a consent-giver, a group of four or more should be understood.

399. Kammapatteti means when the kamma, such as the uposatha, has arrived, is appropriate, and suitable. Saṅghe samāgateti when the saṅgha of four or more has assembled in one place. And here, it should be understood that four or more [are needed], including the one who carries the consent (chandahāraka).

400. Chandadānādividhiṃ dassetuṃ “eka”ntiādimāha. Upāgammāti santiṃ āpattiṃ pakāsetvā tato pacchā upagantvā. Chandaṃ dadeti vakkhamānesu tīsu ekenapi bahi uposathaṃ katvā āgato chandaṃ dadeyya, kenaci karaṇīyena sannipātaṭṭhānaṃ gantvā kāyasāmaggiṃ adento pana pārisuddhiṃ dento chandaṃ dadeyya.

400. To show the method of giving consent and so forth, it begins with “eka (one)” and so forth. “Upāgamma” means having approached after declaring an offense. “Chandaṃ dade” means he gives consent; even one who has performed the Uposatha outside with any of the three to be mentioned may give consent, or one who, for some task, goes to the assembly place without giving bodily presence but giving purity may give consent.

400. To show the procedure for giving consent, etc., he says “eka”nti etc. Upāgammāti means, having first revealed an existing offense, then afterwards, having approached. Chandaṃ dadeti, out of the three [methods] to be stated, having performed the uposatha outside, one may give consent having returned. Or, having gone to the assembly place for some necessary business, not contributing physical participation, but giving purity, one may give consent.

402. Ubhinnaṃ dāne kiṃpayojananti āha “pārisuddhī”tiādi. Pārisuddhippadānena saṅghassa attano cāpi uposathaṃ sampādetīti sambandho. Parisuddhi eva pārisuddhi, tassa padānaṃ, tena. Nanu ca pārisuddhitāpadānamattameva uposathakammaṃ nāmāti pārisuddhippadānaṃ attano uposathaṃ sampādetu, kathaṃ saṅghassāti? Vuccate – pārisuddhidānassa dhammakammatāsampādanena saṅghassāpi uposathaṃ sampādetīti.

402. What is the purpose of giving both?—it says “pārisuddhi (purity)” and so forth. By giving purity, he completes the Uposatha for the Sangha and himself—this is the connection. Purity itself is pārisuddhi, its giving is by that. But isn’t giving purity alone the Uposatha act? How does giving purity complete it for the Sangha? It is said: by giving purity and fulfilling the lawful act, he completes the Uposatha for the Sangha as well.

402. He asks what is the purpose of giving both, and says, “pārisuddhī”ti etc. By giving purity, one accomplishes the uposatha both for the saṅgha and for oneself, this is the connection. The giving of purity is pārisuddhippadāna, by that [means]. Indeed the uposatha-kamma is merely the giving of purity, hence how can pārisuddhippadāna, which accomplishes one’s own uposatha, [accomplish it] for the Sangha? It is said - by the giving of purity accomplishing a valid act, he accomplishes the uposatha for the Sangha also.

Ettha pana catūsu ekassa chandapārisuddhiṃ āharitvā tayo pārisuddhiuposathaṃ karonti, tīsu vā ekassa chandapārisuddhiṃ āharitvā dve pātimokkhaṃ uddisanti, adhammena vaggaṃ uposathakammaṃ. Cattāro pārisuddhiuposathaṃ karonti, tayo vā dve vā pātimokkhaṃ uddisanti, adhammena samaggaṃ. Catūsu ekassa āharitvā tayo pātimokkhaṃ uddisanti, tīsu vā ekassa āharitvā dve pārisuddhiuposathaṃ karonti, dhammena vaggaṃ. Sace pana cattāro sannipatitvā pātimokkhaṃ uddisanti, tayo pārisuddhiuposathaṃ, dve aññamaññaṃ pārisuddhiuposathaṃ karonti, dhammena samaggaṃ. Pavāraṇakammesupi pañcasu ekassa pavāraṇaṃ āharitvā cattāro gaṇañattiṃ ṭhapetvā pavārenti, catūsu tīsu vā ekassa āharitvā tayo dve vā saṅghañattiṃ ṭhapetvā pavārenti, adhammena vaggaṃ pavāraṇakammantiādi vuttanayameva. Sesakammaṃ vibādhatīti avasesasaṅghakiccaṃ vibādheti aladdhādhippāyattāti adhippāyo.

Here, however, when there are four, having brought the chandapārisuddhi of one, the three perform the pārisuddhi-uposatha; or when there are three, having brought the chandapārisuddhi of one, the two recite the pātimokkha—this is adhammena vaggaṃ uposatha-kamma. When four perform the pārisuddhi-uposatha, or three or two recite the pātimokkha—this is adhammena samaggaṃ. When there are four and, having brought the chandapārisuddhi of one, the three recite the pātimokkha; or when there are three and, having brought the chandapārisuddhi of one, the two perform the pārisuddhi-uposatha—this is dhammena vaggaṃ. But if four assemble and recite the pātimokkha, three perform the pārisuddhi-uposatha, or two perform the pārisuddhi-uposatha with each other—this is dhammena samaggaṃ. Likewise, in pavāraṇa-kamma, when there are five and the pavāraṇa of one is brought, the four perform it having set aside the gaṇañatti; or when there are four or three and, having brought the pavāraṇa of one, the three or two perform it having set aside the saṅghañatti—this is adhammena vaggaṃ pavāraṇa-kamma, and so forth as stated. Sesakammaṃ vibādhatī means it obstructs the remaining saṅgha duties, as the intention is not fulfilled.

Here, however, if four [monks] are present, and after conveying the consent and purity (chandapārisuddhi) of one, three perform the purity uposatha, or if three are present, and after conveying the consent and purity of one, two recite the Pātimokkha, this is a factional uposatha act unlawfully. If four perform the purity uposatha, or three or two recite the Pātimokkha, this is a united uposatha act unlawfully. If, with four present, after conveying [the consent and purity] of one, three recite the Pātimokkha, or if three are present, and after conveying [the consent and purity] of one, two perform the purity uposatha, this is a factional uposatha act lawfully. If, however, four assemble and recite the Pātimokkha, or three perform the purity uposatha, or two perform the purity uposatha for each other, this is a united uposatha act lawfully. In the case of the invitation (pavāraṇā) ceremony, if five are present, and after conveying the pavāraṇā of one, four perform the pavāraṇā after establishing a motion for the group (gaṇañatti), or, if four or three are present and after conveying the pavāraṇā of one, and three or two perform the pavāraṇā after establishing a motion for the Sangha (saṅghañatti), then it is a factional pavāraṇā act unlawfully, and so forth, as it was explained. It hinders other business means that it impedes other duties of the Sangha, meaning its intended result is not achieved.

403. Dvayanti uposathakaraṇañceva avasesakiccañca. Attano na sādhetīti sambandhanīyaṃ.

403. Dvaya means both the performance of the uposatha and the remaining duties. “It does not fulfill itself” is to be connected.

403. Both means both the performance of the uposatha and the other remaining business. It should be connected [with the following as] “he does not accomplish for himself.”

404. Hareyyāti pubbe vuttaṃ suddhikachandaṃ vā imaṃ vā chandapārisuddhiṃ hareyya. Paramparā na hārayeti paramparā na āhareyya. Kasmāti āha “paramparāhaṭā”tiādi. Tenāti paṭhamato gahitachandapārisuddhikena. Paramparāhaṭāti yathā biḷālasaṅkhalikāya paṭhamaṃ valayaṃ dutiyaṃ pāpuṇāti, tatiyaṃ na pāpuṇāti, evaṃ dutiyassa āgacchati, tatiyassa na āgacchati. “Parimparāhaṭā chanda-pārisuddhi na gacchatī”ti vā pāṭho.

404. Hareyya means he should bring either the suddhika-chanda mentioned earlier or this chandapārisuddhi. Paramparā na hāraye means he should not bring it by succession. Why? It says “paramparāhaṭā” and so forth. Tena refers to the one who first took the chandapārisuddhi. Paramparāhaṭā means just as in a chain of cats, the first link reaches the second but not the third, so it comes to the second but not to the third. Alternatively, the reading is “parimparāhaṭā chanda-pārisuddhi na gacchati.”

404. He should convey means he should convey either the previously mentioned purity and consent or this consent and purity (chandapārisuddhi). He should not convey indirectly means he should not bring [the consent and purity] indirectly. Why? To this, it is said, “indirectly brought,” and so on. By that means by the one who has received the consent and purity (chandapārisuddhi) from the beginning. Indirectly brought is like in the cat’s chain, where the first link reaches the second, but the third is not reached; similarly, it comes to the second, but it does not come to the third. Or, there is a reading, “Consent and purity brought indirectly (paramparāhaṭā chanda-pārisuddhi) does not go.”

405. Sabbūpacāranti “ekaṃsaṃ cīvaraṃ katvā” tiādi sabbaṃ upacāraṃ.

405. Sabbūpacāra means all the preliminaries, such as “having arranged the robe over one shoulder” and so forth.

405. All the courtesies means all the courtesies, such as “arranging the robe over one shoulder.”

406. So āgato ārocetvā saṅghaṃ pavāreyyāti yojanā. Athāti anantaratthe. Āgatoti pavāraṇaṃ gahetvā āgato bhikkhu. Ārocetvāti bhikkhusaṅghassa ārocetvā. Evanti vakkhamānakkamena.

406. The construction is: “He, having come and informed, should invite the saṅgha.” Atha is in the sense of immediacy. Āgato means the bhikkhu who has come having taken the pavāraṇa. Ārocetvā means having informed the bhikkhu-saṅgha. Eva means in the manner to be stated.

406. The sentence is “He who has come, having informed, should invite the Sangha (pavāreyya)”. Then (Athā) is in the sense of “immediately after”. Having come (Āgato) means the bhikkhu who has come after taking the pavāraṇā. Having informed (Ārocetvā) means having informed the Sangha of bhikkhus. Thus (Eva) means in the manner that will be spoken.

407-8. Gahetvā hārakoti sambandho. Nāhaṭāti āhaṭāva na hotīti attho. Hārako saṅghaṃ patvā tathā heyya, āhaṭā hotīti yojanā. Tathā heyyāti vibbhantādiko bhaveyya.

407-8. The connection is: “Having taken it, the bearer.” Nāhaṭā means it is not brought, that is the meaning. The construction is: “The bearer, having reached the saṅgha, should act accordingly; it becomes brought.” Heyya means he might be one who has abandoned the training or similar.

407-8. The connection is having taken, he is a conveyer. Not brought (Nāhaṭā) means it is not as if brought. The connection is “The conveyer, having arrived at the Sangha, should become like that; it is brought (āhaṭā hotī)”. Should become like that (Tathā heyyā) means he might become confused, etc.

409. Saṅghaṃ patto pamatto vā sutto vā nārocayeyya anāpatti cāti sambandho. Ca-saddo chandapārisuddhiharaṇaṃ sampiṇḍetīti.

409. The connection is: “Having reached the saṅgha, if he is negligent or asleep and does not inform, there is no offense.” The ca-sadda also includes the bringing of the chandapārisuddhi.

409. The connection is “Having arrived at the Sangha, if he is heedless or asleep and does not inform, there is no offense (anāpatti)”. The word “And” (Ca) gathers together the conveying of consent and purity (chandapārisuddhi).

44. Uposathaniddesavaṇṇanā

44. Explanation of the Section on the Uposatha

410. Duve uposathāti sulabhappavattivasena vuttaṃ. Tayo pana divasavaseneva uposathā cātuddasiko pannarasiko sāmaggikoti. Tattha hemantagimhavassānānaṃ tiṇṇaṃ utūnaṃ tatiyasattamapakkhesu dve dve katvā cha cātuddasikā, sesā pannarasikāti evaṃ ekasaṃvacchare catuvīsatiuposathā. Idaṃ tāva lokassa pakaticārittaṃ. “Āgantukehi āvāsikānaṃ anuvattitabba”ntiādivacanato (mahāva. 178) pana tathārūpapaccaye sati aññasmimpi cātuddase uposathaṃ kātuṃ vaṭṭati.

410. Duve uposathā is said with regard to ease of practice. However, there are three uposathas by the days: cātuddasika, pannarasika, and sāmaggika. Among them, in the third and seventh fortnights of the three seasons—winter, summer, and rainy season—two each are made, totaling six cātuddasikā, and the rest are pannarasikā; thus, there are twenty-four uposathas in one year. This is the ordinary custom of the world. However, according to statements like “Visitors should conform to the residents” (mahāva. 178), it is permissible to perform the uposatha on another fourteenth day when such conditions arise.

410. Two uposathas is said on account of ease of occurrence. However, there are three uposathas on account of the days, namely the fourteenth, the fifteenth, and the day of harmony (sāmaggī). Therein, in the third and seventh fortnights of the three seasons of winter, summer, and rain, two by two make six fourteenth-day uposathas; the rest are fifteenth-day uposathas. Thus, in one year, there are twenty-four uposathas. This is indeed the world’s natural course. However, from the statement, “The residents should follow the visiting [monks]” (Mahāva. 178) and so on, it is permissible to perform the uposatha on another fourteenth day as well, when there is a cause for that.

411. Suttuddeso saṅghassevāti yojanā. Adhiṭṭhānañca taṃ uposatho cāti kammadhārayo. Sesānanti dvinnaṃ tiṇṇaṃ vā. “Duve”tiādinā ca cātuddaso pannaraso sāmaggīti divasavasena, suttuddeso adhiṭṭhānaṃ pārisuddhīti karaṇappakārena, saṅghuposatho gaṇuposatho puggaluposathoti puggalavasena cāti nava uposathā dīpitā honti.

411. The construction is: “The recitation of the sutta belongs only to the saṅgha.” It is both adhiṭṭhāna and uposatha—a kammadhāraya compound. Sesāna refers to two or three. By saying “duve” and so forth, nine uposathas are indicated: by days—cātuddasa, pannarasa, sāmaggī; by method of performance—suttuddesa, adhiṭṭhāna, pārisuddhi; and by persons—saṅghuposatha, gaṇuposatha, puggaluposatha.

411. The connection is, “The recitation of the Sutta (Suttuddeso) belongs only to the Sangha.” And the uposatha that is the formal pronouncement (adhiṭṭhāna) is a compound of the kammadhāraya type. Of the others means of two or three. By [the word] “Two”, and so forth, nine uposathas are illuminated: according to the days, [they are] the fourteenth, the fifteenth, and the day of harmony (sāmaggī); according to the method of performance, [they are] the recitation of the Sutta (suttuddeso), the formal pronouncement (adhiṭṭhāna), and purity (pārisuddhi); and according to the persons [involved], [they are] the Sangha uposatha, the group uposatha, and the individual uposatha.

“Chandapārisuddhi, declaration of the season, counting of bhikkhus, and instruction;

“Conveying consent and purity, determining the season, counting the bhikkhus, and giving exhortation;

These are called the preliminary duties of the uposatha.” (mahāva. aṭṭha. 168)

These are said to be the preliminary duties, of the uposatha.” (Mahāva. aṭṭha. 168) –

Evaṃ aṭṭhakathācariyehi vutte pubbakaraṇānantaraṃ kattabbe pubbakicce.

Thus, it is the pubbakicca to be done immediately after the preliminary actions, as stated by the commentary teachers.

Thus, in the preliminary duties to be performed after the preliminary actions spoken of by the commentators.

Uposathassa etāni, pubbakaraṇanti vuccatī”ti. (mahāva. aṭṭha. 168) –

These are called the preliminary actions of the uposatha.” (mahāva. aṭṭha. 168)

These are said to be the preliminary actions, of the uposatha.” (Mahāva. aṭṭha. 168) –

Evaṃ aṭṭhakathācariyeheva vutte sabbapaṭhamaṃ kattabbe pubbakaraṇe. Pattakalleti uposathādīnaṃ catunnaṃ aṅgānaṃ sambhavena patto kālo imassāti pattakālaṃ, pattakālameva pattakallaṃ. Kiṃ taṃ? Uposathādikammaṃ. Taṃ pana catūhi aṅgehi saṅgahitaṃ. Yathāhu aṭṭhakathācariyā –

Thus, it is the pubbakaraṇa to be done first of all, as stated by the commentary teachers themselves. Pattakalle means the time is reached due to the presence of the four factors of uposatha and so forth; this is pattakāla, and pattakāla itself is pattakalla. What is it? It is the uposatha and similar actions. That is encompassed by four factors. As the commentary teachers say—

Thus, as stated by the teachers of the commentaries, regarding the preliminaries that should be done first. Pattakalleti, because of the availability of four factors such as uposatha is the ‘due time’. Because time (kāla) is appropriate (patta) for it, it is ‘pattakālaṃ’, ‘pattakāla’ is ‘pattakalla’. What is that? The Uposatha ceremony. And that is comprised of four factors. As the teachers of the commentaries said:

Samāniteti sammā ānīte pavattiteti attho. Soti suttuddeso. Pañcadhāti nidānuddeso pārājikuddeso saṅghādisesuddeso aniyatuddeso vitthāruddesoti evaṃ pañcadhā.

Samānite means properly brought and conducted. So refers to the suttuddesa. Pañcadhā means it is fivefold: nidānuddesa, pārājikuddesa, saṅghādisesuddesa, aniyatuddesa, and vitthāruddesa.

Samāniteti, means properly brought forward and carried out. Soti, the recitation of the Sutta. Pañcadhāti, in five parts: the introduction, the Pārājika section, the Saṅghādisesa section, the Aniyata section, and the detailed concluding section.

413. Vināntarāyanti rājantarāyo corantarāyo agyantarāyo udakantarāyo manussantarāyo amanussantarāyo vāḷantarāyo sarīsapantarāyo jīvitantarāyo brahmacariyantarāyoti (mahāva. 150) vuttesu dasasu yaṃ kiñci antarāyaṃ vinā. Saṅkhepenāti vinā vitthāraṃ. “Ettha dvīsu tīsu vā uddesesu visadesu therova issaro”ti vuttattā avattantepi vaṭṭatīti yojanā. Etthāti pañcasu uddesesu. Avattanteti therassa vitthārena avattamāne appaguṇe. Vaṭṭatīti saṃkhittena uddisitumpi vaṭṭati. Imināva yassa kassaci uddesakassa avattantepi vaṭṭatīti viññāyati. Dvīsu vattamānesu issaratte adhike vattabbameva natthīti dassanatthaṃ “tīsū”ti vuttaṃ. “Therova issaro”tiādinā idaṃ paridīpeti – dve akhaṇḍā suvisadā vācuggatā, therādheyyaṃ pātimokkhaṃ, sace pana ettakampi visadaṃ kātuṃ na sakkoti, byattassa bhikkhuno āyattaṃ hoti, tasmā sayaṃ uddisitabbaṃ, aññā vā ajjhesitabboti.

413. Vināntarāya means without any of the ten obstacles mentioned (mahāva. 150)—danger from kings, thieves, fire, water, humans, non-humans, wild animals, serpents, danger to life, or danger to the holy life. Saṅkhepena means without elaboration. Since it is said, “In these two or three detailed recitations, the elder alone has authority,” it is permissible even if not elaborated, thus the construction. Ettha refers to the five recitations. Avattante means when the elder does not recite in detail or is unskilled. Vaṭṭati means it is permissible to recite concisely. By this, it is understood that it is permissible even if any reciter does not elaborate. To show that when two are reciting, nothing more needs to be said beyond the authority, “tīsu” is stated. By saying “therova issaro” and so forth, this is clarified: two flawless, clear, and well-memorized reciters deliver the pātimokkha under the elder’s guidance; but if he cannot make it so clear, it depends on a skilled bhikkhu, so it should be recited by oneself or requested of another.

413. Vināntarāyanti, without any of the ten obstacles mentioned as royal obstruction, thief obstruction, fire obstruction, water obstruction, human obstruction, non-human obstruction, wild animal obstruction, reptile obstruction, life-threatening obstruction, and obstruction to the holy life (brahmacariya) (mahāva. 150). Saṅkhepenāti, without elaboration. It should be connected as “Even if the recitation does not occur, it is still proper”, this is stated as “Here, in the two or three recitations, the elder alone has authority”. Etthāti, in these five recitations. Avattanteti, when the elder is incapable of reciting the full expanded form. Vaṭṭatīti it is allowable even to recite in brief. By this, it is understood that even when any reciter whatsoever is not reciting [in full], it is allowed. To show that, when the elder is not reciting, it has been said “tīsūti” that if it is not possible to recite the Paṭimokkha completely and clearly, the Paṭimokkha is then dependent on the elder or entrusted to another learned bhikkhu; therefore, it is said, “Therova issarotiādinā” one should recite oneself, or request another to recite”.

414. Uddisante samā vā atha thokikā vā yadi āgaccheyyunti sambandhanīyaṃ. Uddisante āvāsikehi pātimokkhe uddissamāne. Samā vā thokikā vāti āvāsikehi samā vā thokikā vā āgantukā bhikkhū. Avasesakaṃ sotabbanti iminā ettāvatāpi uposatho katoyeva nāmāti dīpeti.

414. The connection is: “While reciting, if equal or fewer come.” Uddisante means while the residents are reciting the pātimokkha. Samā vā thokikā vā means bhikkhus equal to or fewer than the residents, as visitors. Avasesakaṃ sotabba indicates that even so, the uposatha is considered performed.

414. ‘If the same number or fewer monks arrive while reciting, the remaining should be listened to’, should be connected. Uddisante, while the Pātimokkha is being recited by the residents. Samā vā thokikā vāti, a number of visiting monks equal to or fewer than the residents. Avasesakaṃ sotabbanti, by this, it indicates that even with just this, the Uposatha is considered to be completed.

415. Uddiṭṭhamatteti uddiṭṭhaṃyeva uddiṭṭhamattaṃ. Matta-saddo avadhāraṇe. Sakalāya ekaccāya vā uṭṭhitāya samā vā thokikā vā yadi āgaccheyyunti yojanā. Sakalāyāti sabbāya parisāya. Esaṃ santike pārisuddhiṃ kareyyunti esaṃ āvāsikānaṃ samīpe te āgantukā bhikkhū pārisuddhiuposathaṃ kareyyunti attho. Atha bahukā ce, sabbavikappesu pubbakiccaṃ katvāti yojanīyaṃ. Vikappīyanti parikappīyantīti vikappā, avasesasavanapārisuddhiuposathavidhānā sabbe ca te vikappā ceti sabbavikappā. Tesu. Punuddiseti puna pātimokkhaṃ uddiseyya.

415. Uddiṭṭhamatte means as soon as it is recited, merely recited. The matta-sadda is for emphasis. The construction is: “If, when the whole or some of the assembly has risen, equal or fewer come.” Sakalāya means the entire assembly. Esaṃ santike pārisuddhiṃ kareyyu means those visiting bhikkhus should perform the pārisuddhi-uposatha in the presence of those residents. Alternatively, if there are many, having performed the preliminary duties in all options, thus the construction. Sabbavikappā means all options, referring to the remaining procedures of hearing and the pārisuddhi-uposatha; these are all options. Among them, punuddise means he should recite the pātimokkha again.

415. Uddiṭṭhamatteti, merely what has been recited is ‘Uddiṭṭhamattaṃ’. The word Matta indicates determination. ‘Whether all or some of the assembly have stood up, if equal or fewer monks arrive’ is the construction. Sakalāyāti, the entire assembly. Esaṃ santike pārisuddhiṃ kareyyunti, it means that those visiting monks should perform the declaration of purity (pārisuddhi-uposatha) in the presence of those resident monks. If there are many, it should be connected that in all scenarios, the preliminary duties are performed. The scenarios (vikappā) are distinguished and considered: these are the remaining hearing and the declaration of purity of uposatha procedures, and all those options are sabbavikappā. Among these. Punuddiseti, he should recite the Pātimokkha again.

416. Itarānanti āgantukānaṃ. Itaroti cātuddaso. Ettha pana yesaṃ pannaraso, te atītaṃ uposathaṃ cātuddasikaṃ akaṃsūti veditabbā. Ayametthādhippāyo – tādise paccaye sati cātuddasikassa katattā tesaṃ yathāvuttatatiyasattamapakkhasaṅkhātacātuddasike sampatte terasīcātuddasīkattabbattā anuposathattā pana tattha uposatho na katoti cātuddasoyeva pannaraso jāto. Samānetareti samā ūnā itareti padacchedo. Itareti āgantukā. Purimānaṃ anuvattantūti āvāsikehi “ajjuposatho pannaraso”ti pubbakicce kayiramāne purimānaṃ āvāsikānaṃ anuvattantūti attho. Sacedhikāti yadi āgantukā bahukā honti. Purimāti āvāsikā. Tesaṃ anuvattantūti tesaṃ āgantukānaṃ “ajjuposatho cātuddaso”ti pubbakicce kayiramāne anuvattantu. Sesepīti āgantukānaṃ pannarasavārepi. Ayaṃ nayoti “āgantukānaṃ pannaraso itarānaṃ sacetaro”tiādiko ayameva nayo. Ettha pana yesaṃ pannaraso, te tiroraṭṭhato vā āgatā atītaṃ vā uposathaṃ cātuddasikaṃ akaṃsūti veditabbo.

416. Itarāna means of the visitors. Itaro refers to the cātuddasa. Here, however, those for whom it is pannarasa should be understood as having previously performed the uposatha as cātuddasika. This is the meaning: due to such a condition, since the cātuddasika was performed, for them the fourteenth—reckoned as the third or seventh fortnight—having arrived, it becomes the thirteenth or fourteenth and thus not an uposatha day; therefore, the uposatha is not performed there, and the cātuddasa simply becomes pannarasa. Samānetare means breaking the phrase into samā, ūnā, itare. Itare means the visitors. Purimānaṃ anuvattantu means they should conform to the residents when the preliminary duties are being done with “Today the uposatha is pannarasa.” Sacedhikā means if the visitors are many. Purimā means the residents. Tesaṃ anuvattantu means they should conform to the visitors when the preliminary duties are being done with “Today the uposatha is cātuddasa.” Sesepi means also in the case of the visitors’ pannarasa. Ayaṃ nayo means this method, as stated in “The visitors’ pannarasa, the others’ if different,” and so forth. Here, however, those for whom it is pannarasa should be understood as having come from another country or having previously performed the uposatha as cātuddasika.

416. Itarānanti, of the visitors. Itaroti, the fourteenth. Here, however, for those for whom it is the fifteenth, it should be understood that they did not perform the Uposatha of the fourteenth on the previous day. The meaning here is – when there is such a cause, because fourteenth is done, for them the previously mentioned third or seventh fortnight, fourteenth is reached, due to thirteenth and fourteenth days, therefore uposatha is not performed on that, then only fourteenth becomes the fifteenth. Samānetareti, the word breakdown is ‘samā ūnā itareti’. Itareti, the visiting monks. Purimānaṃ anuvattantūti, when the residents say, “Today is the fifteenth, the Uposatha day,” and perform the preliminary duties, they should follow the residents, this is the meaning. Sacedhikāti, if the visiting monks are more numerous. Purimāti, the resident monks. Tesaṃ anuvattantūti, they should follow those visiting monks when they perform the preliminary duties, saying, “Today is the fourteenth, the Uposatha day.” Sesepīti, also in the case of the fifteenth for the visiting monks. Ayaṃ nayoti, this is the same principle, such as, “If the fifteenth is for the visiting monks, and the other is for the others.” Here, however, it should be understood that those for whom it is the fifteenth, either came from outside the territory or did not perform the previous Uposatha on the fourteenth.

417. Atītuposathassa cātuddasiyaṃ katattā cātuddasiyaṃ pannarasuposatho katoti pannarasī āvāsikānaṃ pāṭipado jātoti āha “āvāsikānaṃ pāṭipado”ti. Itarānanti āgantukānaṃ. Uposathoti pannaraso uposatho. Samathokānanti attanā samānaṃ vā thokānaṃ vā āgantukānaṃ. Mūlaṭṭhāti āvāsikā. Kāmato dentūti attano icchāya dentu.

417. Since the past uposatha was performed on the fourteenth, the pannarasa uposatha is performed on the fourteenth, and thus the next day becomes pāṭipada for the residents; hence it says “āvāsikānaṃ pāṭipado”. Itarāna means of the visitors. Uposatho refers to the pannarasa uposatha. Samathokāna means of those equal to or fewer than themselves, the visitors. Mūlaṭṭhā means the residents. Kāmato dentu means they give it willingly.

417. Because the past uposatha was performed on the fourteenth, and on the fourteenth, the fifteenth-day uposatha was performed, it is said that the fifteenth is the residents’ observance, hence he says, “the residents’ observance”. Of the others, means of the newcomers. Uposatha, means the fifteenth-day uposatha. Of those who are equal or fewer, means of the newcomers who are equal or fewer in number. The originals, means the residents. Let them give as they wish, means let them give according to their own desire.

418. No ce dentīti yadi āvāsikā kāyasāmaggiṃ na denti, tesaṃ pana āvāsikānaṃ hiyyo uposathassa katattā ajja uposathakaraṇaṃ natthi. Bahūsu anicchāya kāyasāmaggiṃ dadeyyāti yojanā. Bahūsūti āgantukesu bahukesu. Bahi vā vajeti āvāsikabhikkhuparisā nissīmaṃ vā vajeyyāti attho.

418. No ce denti means if the residents do not give bodily agreement; since the uposatha was performed yesterday for those residents, there is no uposatha performance today. The construction is: “When there are many, they might reluctantly give bodily agreement.” Bahūsu means among many visitors. Bahi vā vaje means the assembly of resident bhikkhus might go outside the boundary.

418. If they do not give, means if the residents do not give physical agreement. But because those residents performed the uposatha yesterday, there is no performing of uposatha today. The connection is that if they are many they might unwillingly give physical agreement. If they are many, means if the newcomers are many. Or go outside, means that the resident assembly of bhikkhus should even go beyond the boundary.

419. Sāveyya suttanti pātimokkhasaṅkhātaṃ suttaṃ vāyamitvā sāveyya.

419. Sāveyya sutta means he should recite the sutta called the pātimokkha with effort.

419. Should recite the sutta, means having striven, one should recite the sutta known as the Pātimokkha.

420. Sammajjituṃ …pe… udakāsanaṃ paññapetuñca mahātherena pesito kallo na kareyya tathāti sambandho. Kalloti agilāno. Tathāti dukkaṭaṃ atidisati. Āsanesu asati antamaso sākhābhaṅgampi kappiyaṃ kārāpetvā paññapetabbaṃ. Tele asati kapalle aggipi jāletabbo.

420. The connection is: “Sent by the great elder to sweep … and to prepare water and seats, if one who is capable does not do so.” Kallo means not sick. Tathā indicates it points to a dukkaṭa offense. If there are no seats, even preparing broken branches as permissible should be arranged. If there is no oil, a fire should be lit in a pot.

420. The connection is that one who is capable, assigned by the senior thera to sweep…etc…and to prepare the water and seating, should not act thus. Capable means one who is not ill. Thus, he overstates the dukkata. When seats are unavailable, at the very least, even a branch of a tree, having arranged, is to be prepared make them allowable. When there is no oil, even a fire in a potsherd should be lit.

421-3. Paṭṭhapetvā dakāsananti paribhojanīyapānīyodakañca āsanañca sannihitaṃ katvā. Gaṇañattinti idāni vakkhamānaṃ gaṇena ṭhapetabbaṃ ñattiṃ. Teti aññe duve bhikkhū. Samattapubbārambhenāti samatto niṭṭhito pubbesu uttarāsaṅgaekaṃsakaraṇādīsu ārambho yassāti tipadabahubbīhi. Navena te evamīriyāti sambandho. Teti itare dve.

421-3. Paṭṭhapetvā dakāsana means having kept water for drinking and use, and seats, ready. Gaṇañatti refers to the motion to be set forth by the group, to be stated now. Te means the other two bhikkhus. Samattapubbārambhena means one whose preliminary efforts—such as wearing the upper robe over one shoulder—are completed; a three-word bahubbīhi compound. The connection is: “With the new one, they act thus.” Te means the other two.

421-3. Having established the water and seating, means having made ready the water for washing and drinking, and the seating. Resolution by the group, means the resolution to be declared now, which is to be established by the group. They, means the other two bhikkhus. With a completed initial undertaking, means a bahubbīhi compound of three words, where ‘completed’ means finished, in the earlier [actions] such as placing the upper robe over one shoulder, ‘initial undertaking’ is that which is associated. The connection is that, being new, they should proceed thus. They, means the other two.

424. Kattabbaṃ katvā pubbakiccādikaṃ sampādetvā navo evaṃ īriyoti yojanā.

424. The construction is: “Having done what is to be done—the preliminary duties and so forth—the new one acts thus.”

424. Having done what should be done, having accomplished the preliminary duties etc., the new one should proceed thus.

427. Yatthāti yasmiṃ vihāre ekekassa pārisuddhiṃ haritvānāti sambandho. Ekekassāti ettha vicchāyaṃ dvittaṃ. Kiriyāya guṇena dabbena vā bhinne atthe byāpituṃ icchā vicchā. Ettha pana chandapārisuddhiharaṇasaṅkhātāya kiriyāya catūsu ca tīsu ca dvīsu ca bhinnamekekaṃ byāpituṃ sambandhituṃ icchāti vicchā. Itarītareti etthāpi karaṇakiriyāvasena veditabbaṃ. Tayo dve eko vā taṃ taṃ saṅghuposathaṃ gaṇuposathaṃ puggaluposathaṃ vāti vuttaṃ hoti. Ayametthādhippāyo – catūsu ekassa āharitvā tayo pārisuddhiuposathaṃ karonti, tīsu vā ekassa āharitvā dve saṅghuposathaṃ karonti, adhammena vaggaṃ uposathakammaṃ. Atha pana ekassa āharitvā tayo saṅghuposathaṃ karonti, ekassa āharitvā dve pārisuddhiuposathaṃ karonti, adhammena vaggaṃ nāma hoti. Yadi pana cattāropi sannipatitvā pārisuddhiuposathaṃ karonti, tayo vā dve vā saṅghuposathaṃ karonti, adhammena samaggaṃ nāma hotīti. Tabbipariyāyena dhammena samaggaṃ veditabbaṃ.

427. Yattha means in whichever monastery, connected with “having brought the pārisuddhi of each one.” Ekekassa here implies plurality through separation. Separation is the desire to extend the meaning, distinguished by the quality or substance of the action. Here, separation is intended to connect and extend the action called chandapārisuddhiharaṇa to each one among four, three, or two. Itarītare should also be understood by the action of performance. It is said that three, two, or one perform the saṅghuposatha, gaṇuposatha, or puggaluposatha respectively. This is the meaning: when there are four and, having brought the chandapārisuddhi of one, the three perform the pārisuddhi-uposatha; or when there are three and, having brought the chandapārisuddhi of one, the two perform the saṅghuposatha—this is adhammena vaggaṃ uposatha-kamma. Alternatively, having brought the chandapārisuddhi of one, the three perform the saṅghuposatha; or having brought the chandapārisuddhi of one, the two perform the pārisuddhi-uposatha—this is called adhammena vaggaṃ. But if all four assemble and perform the pārisuddhi-uposatha, or three or two perform the saṅghuposatha—this is called adhammena samaggaṃ. The opposite is to be understood as dhammena samaggaṃ.

427. Where, means in which monastery, having taken the purification of each one, this is the connection. Of each one, here the reduplication is in the sense of pervasion. Pervasion (vicchā) is the desire to pervade different entities by action, by quality, or by substance. But here, it is the desire to pervade, to connect with each one who is different, by the four, or by the three, or by the two, by means of the action known as taking chanda (consent) and purification. This should be understood by the reduplication. Each other, here also, it should be understood by means of the action of doing. It is said that three, two, or one [perform] that Sangha uposatha, group uposatha, individual uposatha, respectively. The meaning here is this: among four, having taken [the purification] of one, three perform the purification-uposatha; or among three, having taken [the purification] of one, two perform the Sangha uposatha, an offense against the rule, incomplete. But if having taken [the purification] of one, three perform the Sangha uposatha; having taken [the purification] of one, two perform the purification-uposatha; it is called an offense against the rule, incomplete. But if all four having assembled, perform the purification-uposatha; or three, or two perform the Sangha uposatha; it is called an offense against the rule, complete. Conversely, according to the rule, complete should be understood.

428. Vagge samagge vā “vaggo”ti saññino vimatissa vā karoto dukkaṭanti sambandho. Vaggeti vaggasaṅghe. Vimatissāti “vaggo nu kho, samaggo”ti evaṃ vematikassa. Imināva kukkuccapakatavāropi upalakkhito. Karototi uposathaṃ karontassa. Bhedādhippāyena karototi yojanā. Ettha pana pāpassa balavatāya thullaccayaṃ vuttaṃ. Saññinoti saññāsīsena cittaṃ vuttaṃ, cittavatoti attho.

428. The connection is: “In a divided or united group, if one perceives it as ‘divided’ or is doubtful, performing it is a dukkaṭa.” Vagge means in a divided saṅgha. Vimatissa means one who is uncertain, thinking, “Is it divided or united?” By this, one who acts with scrupulousness is also implied. Karoto means of one performing the uposatha. The construction is: “Performing it with the intention of division.” Here, due to the gravity of the evil, a thullaccaya is mentioned. Saññino means consciousness is indicated by perception; it means having consciousness.

428. To one who, in an incomplete or complete [assembly], either recognizing “it is incomplete,” or being uncertain, commits it, there is a dukkata, this is the connection. In an incomplete, in an incomplete assembly. Of one who is uncertain, means of one who is doubtful thus: “Is it incomplete, or is it complete?” By this, the case of deliberate doubt is also indicated. Commits it, means one who performs the uposatha. The connection is that one commits it with the intention of splitting. But here, because of the strength of the evil, a grave offense is stated. Of one who recognizes, the mind is spoken of by means of recognition, meaning possessing mindfulness.

429-30. “Ukkhittassā”tiādinā vajjanīyapuggale dasseti. Ukkhittassāti kattuatthe sāmivacanaṃ. Nisinnasaddassa kammasādhanattā ukkhittādīhi kattūhi bhavitabbanti. “Sesāna”nti visesanassa bhikkhūnaṃ byabhicārena sātthakatā. Abhabbassa paṇḍakādiekādasavidhassa abhabbassa. Nisinnaparisāyañca pātimokkhaṃ na uddiseti sambandho. Sabhāgāpattiko tathā na uddiseti yojetabbaṃ. Vikālabhojanādivatthuto samāno bhāgo koṭṭhāso etissāti sabhāgā, sā āpatti assāti bahubbīhi.

429-30. By saying “ukkhittassa” and so forth, it indicates persons to be excluded. Ukkhittassa is a dative of agency. Since the word “seated” implies an object, it must be with agents such as those suspended. “Sesāna” means of the other bhikkhus, made meaningful by distinction. Abhabbassa refers to the eleven types of incapable persons, such as eunuchs. The connection is: “He does not recite the pātimokkha to a seated assembly.” It should be constructed: “One with a common offense does not recite it thus.” Having the same portion or share due to an object like eating at the wrong time is sabhāgā; one who has that offense is a bahubbīhi compound.

429-30. “Of one who has been suspended” and so forth, shows those individuals to be excluded. Of one who has been suspended, is the instrumental case in the sense of the agent. Because the word nisinna (seated) has the sense of an instrument for the action, it is to be performed by agents such as the suspended and the rest. Of the rest, means that specification is effective because of the absence of those bhikkhus. Of an incapable one, of the eleven kinds such as eunuchs, an incapable one. The connection is, one should not recite the Pātimokkha in an assembly where they are seated. One with a similar offense should also not recite, this is to be connected. Sabhāga is one whose portion or share is equal due to an offense such as eating at the wrong time, sā āpatti assāti—this is a bahubbīhi compound.

Chandena parivutthenāti ettha catubbidhaṃ pārivāsiyaṃ parisapārivāsiyaṃ rattipārivāsiyaṃ chandapārivāsiyaṃ ajjhāsayapārivāsiyanti. Tattha bhikkhū kenacideva karaṇīyena sannipatitā honti, atha meghuṭṭhānādinā kenacideva karaṇīyena anokāso, atha “aññattha gacchāmā”ti chandaṃ avissajjitvāva uṭṭhahanti, idaṃ parisapārivāsiyaṃ nāma kiñcāpi parisapārivāsiyaṃ, chandassa pana avissaṭṭhattā kammaṃ kātuṃ vaṭṭati.

Chandena parivutthena means here there are four types of pārivāsiya: parisapārivāsiya, rattipārivāsiya, chandapārivāsiya, and ajjhāsayapārivāsiya. Among them, when bhikkhus have assembled for some purpose, but due to an event like a thunderstorm there is no opportunity, and thinking, “We will go elsewhere,” they rise without relinquishing their consent—this is called parisapārivāsiya. Although it is parisapārivāsiya, since the consent is not relinquished, it is permissible to perform the action.

Chandena parivutthenāti, in this context, there are four kinds of pārivāsiya (being surrounded): parisapārivāsiyaṃ (surrounded by assembly), rattipārivāsiyaṃ (surrounded by night), chandapārivāsiyaṃ (surrounded by consent), and ajjhāsayapārivāsiyaṃ (surrounded by intention). Of these, the monks have assembled for some business or other, and then due to some reason, such as the rising of a storm cloud, there is no opportunity; then, without revoking their consent, thinking “We shall go elsewhere” they arise. This is called parisapārivāsiyaṃ (surrounded by assembly). Although it is parisapārivāsiyaṃ, since the consent has not been revoked, it is proper to perform the formal act.

“Yāva pana sabbe sannipatanti, tāva dhammaṃ suṇissāmā”ti ekaṃ ajjhesanti, tasmiṃ dhammakathaṃ kathenteyeva aruṇo uggacchati, sace cātuddasikaṃ kātuṃ nisinnā, pannarasoti kātuṃ vaṭṭati, sace pannarasikaṃ kātuṃ nisinnā, pāṭipade anuposathe uposathaṃ kātuṃ na vaṭṭati, aññaṃ pana saṅghakiccaṃ kātuṃ vaṭṭati, idaṃ rattipārivāsiyaṃ nāma.

“Until all assemble, we will listen to the Dhamma,” and they request one; while he is giving a Dhamma talk, the dawn rises. If they were seated to perform the cātuddasika, it is permissible to perform it as pannarasa; if they were seated to perform the pannarasika, it is not permissible to perform the uposatha on pāṭipada when it is not an uposatha day, but it is permissible to perform other saṅgha duties—this is called rattipārivāsiya.

If they intend just one thing, “Until all have assembled, we will listen to the Dhamma,” and the dawn arises while he is still teaching the Dhamma, if they are seated to perform [the uposatha] on the fourteenth, it is permissible to perform it as the fifteenth. If they were seated to perform [the uposatha] on the fifteenth, it is not permissible to perform the uposatha on the non-uposatha of the first day of the fortnight. But it is permissible to perform other Sangha business. This is called rattipārivāsiyaṃ (surrounded by night).

Evaṃ pana nisinne koci nakkhattapāṭhako bhikkhu “ajja nakkhattaṃ dāruṇaṃ, imaṃ kammaṃ mā karothā”ti vadati, te tassa vacanena chandaṃ vissajjetvā tattheva nisinnā honti, athañño āgantvā “nakkhattaṃ paṭimānentaṃ, attho bālaṃ upaccagā”ti (jā. 1.1.49) vatvā “kiṃ nakkhattena, karothā”ti vadati, idaṃ chandapārivāsiyañceva ajjhāsayapārivāsiyañca. Ekasmiṃ pārivāsiye puna chandapārisuddhiṃ ānetvā kammaṃ kātuṃ vaṭṭati.

While seated thus, a bhikkhu skilled in astrology says, “Today the constellation is harsh; do not perform this action.” Listening to him, they relinquish their consent and remain seated there. Then another comes and says, “The benefit has passed the fool waiting for the constellation” (jā. 1.1.49), and “What is the constellation? Perform it.” This is both chandapārivāsiya and ajjhāsayapārivāsiya. In one pārivāsiya, it is permissible to perform the action again by bringing the chandapārisuddhi.

When they are seated like this, a certain bhikkhu who is an expert in the constellations says, “Today, the constellation is fierce. Do not perform this formal act.” By his word, they revoke their consent and remain seated there. Then, another comes and says, “While one is heeding constellations, the benefit passes the fool by” (Jā. 1.1.49), and asks, “What use is the constellation? Perform it.” This is both chandapārivāsiyaṃ (surrounded by consent) and ajjhāsayapārivāsiyaṃ (surrounded by intention). In regard to a single instance of being so surrounded, it is allowable to perform the act after bringing about purity of consent.

431. Āpannañca vematikañca adesayitvā vā nāvikatvā vā uposathaṃ kātuṃ na ca kappatīti sambandho. Nāvikatvāti garukāpattiṃ anāvikatvā. Na cāti neva.

431. The connection is: “It is not proper to perform the uposatha without declaring or revealing an offense or uncertainty.” Nāvikatvā means without revealing a serious offense. Na ca means not at all.

431. The connection is that it is not allowable to perform the uposatha having confessed, or without having made known a doubtful offense that one has fallen into. Nāvikatvāti, without having made known a grave offense. Na cāti, and not indeed.

432. Aṭṭhitoposathāti aṭṭhito avissaṭṭho uposatho yasminti bahubbīhi. Tadahūti tasmiṃ uposathadivase. Antarāyaṃ vā saṅghaṃ vā vinā adhiṭṭhātuṃ sīmameva vā na vajeti yojanā. Adhiṭṭhātunti iminā gaṇuposathampi upalakkheti. Sīmanti iminā nadimpi.

432. Aṭṭhitoposatha means an uposatha that is established, not relinquished, a bahubbīhi compound. Tadahu means on that uposatha day. The construction is: “Without an obstacle or the saṅgha, or without determining only the boundary.” Adhiṭṭhātu implies the gaṇuposatha as well. Sīma implies a river too.

432. Aṭṭhitoposathāti, it is a bahubbīhi compound in which the uposatha is not set aside, is not revoked. Tadahūti, on that uposatha day. The plan is that without an obstacle or the Sangha, one should not even go to the boundary to determine. With Adhiṭṭhātunti (to determine), it also indicates the uposatha of a group. With Sīmanti (boundary), also a river.

45. Pavāraṇāniddesavaṇṇanā

45. Explanation of the section on Pavāraṇā

433. “Aññamaññappavāraṇā”tyādīnaṃ aññamaññehi kātabbā pavāraṇā. Tattha tiṇṇaṃ catunnañca gaṇañattiṃ ṭhapetvā aññamaññappavāraṇā, dvinnaṃ pana aṭṭhapetvāva. Adhiṭṭhānanti adhiṭṭhānappavāraṇā, yupaccayantānaṃ bhāve niyatanapuṃsakattā “adhiṭṭhāna”nti vuttaṃ. Sesā pañcādīhi kātabbā avasesā saṅghappavāraṇā saṅghavasena ñattiṃ ṭhapetvā kātabbā. Etena navasu saṅghappavāraṇādayo tisso dassitā. Nava hi pavāraṇā cātuddasī pannarasī sāmaggīti divasavasena, tevācī dvevācī ekavācīti kattabbākāravasena, saṅghe pavāraṇā, gaṇe pavāraṇā, puggale pavāraṇāti kārakavasena ca. Tattha purimavassaṃvutthānaṃ pubbakattikapuṇṇamā vā tesaṃyeva sace bhaṇḍanakārakehi upaddutā pavāraṇaṃ paccukkaḍḍhanti, atha kattikamāsassa kāḷapakkhacātuddaso vā pacchimakattikapuṇṇamā vā pacchimavassaṃvutthānañca pacchimakattikapuṇṇamā eva vā pavāraṇādivasā honti. Idaṃ pana pakaticārittaṃ. Tathārūpappaccaye sati dvinnaṃ kattikapuṇṇamānaṃ purimesu cātuddasesupi pavāraṇaṃ kātuṃ vaṭṭati. Bhinnassa pana saṅghassa sāmaggiyaṃ yo koci divaso pavāraṇādivaso hoti. Imā divasavasena tisso pavāraṇā. Kattabbākāravasena pana vakkhamānanayena viññātabbā.

433. “Aññamaññappavāraṇā” and so forth mean pavāraṇā to be performed mutually. Among them, for three or four, setting aside the gaṇañatti, it is aññamaññappavāraṇā; but for two, it is without setting it aside. Adhiṭṭhāna means adhiṭṭhāna-pavāraṇā; due to the neuter gender fixed by the suffix -yupa, it is called “adhiṭṭhāna.” Sesā means the remaining pavāraṇā to be performed with five or more, called saṅghappavāraṇā, to be done by the saṅgha after setting forth the ñatti. This indicates three types among the nine: saṅghappavāraṇā and so forth. There are nine pavāraṇās: by days—cātuddasī, pannarasī, sāmaggī; by method of performance—tevācī, dvevācī, ekavācī; and by agents—saṅgha-pavāraṇā, gaṇa-pavāraṇā, puggala-pavāraṇā. Among them, for those who observed the earlier rains retreat, it is the full moon of the earlier Kattika, or if they were disturbed by quarrel-makers and deferred the pavāraṇā, then the fourteenth of the dark fortnight of Kattika month, or the full moon of the later Kattika; or for those who observed the later rains retreat, it is only the full moon of the later Kattika—these are the pavāraṇā days. This is the ordinary custom. When such conditions arise, it is permissible to perform the pavāraṇā on the fourteenth days before the two Kattika full moons. For a divided saṅgha that becomes united, any day becomes a pavāraṇā day. These are the three pavāraṇās by days. Those by method of performance should be understood as will be explained.

433. “Aññamaññappavāraṇā”tyādīnaṃ, the pavāraṇās to be performed by one another. Of these, for three and four, setting aside the formal proposition of a group, there is mutual pavāraṇā; for two, even without setting it aside. Adhiṭṭhānanti, adhiṭṭhānappavāraṇā (determination-pavāraṇā), since the words ending in the yu suffix are invariably neuter, it is said “adhiṭṭhāna”. Sesā, the remaining saṅghappavāraṇā (Sangha pavāraṇā), to be performed by five or more, is to be performed by setting forth a formal proposition based on the Sangha. By this, the three, starting with the Sangha-pavāraṇā, are shown, among the nine. For there are nine pavāraṇās: according to the day, the fourteenth, the fifteenth, and concord (sāmaggī); according to the manner of performing, three-worded, two-worded, and one-worded; and according to the agent, pavāraṇā in the Sangha, pavāraṇā in a group, pavāraṇā of an individual. Among these, the full-moon day of Kattika at the end of the first rains-residence, or – of these same ones, if the pavāraṇā is postponed because they are troubled by quarreling – the fourteenth day of the dark fortnight of the month of Kattika, or the full-moon day of Kattika at the end of the latter rains-residence, or else, are the days for pavāraṇā for those who spent the latter rains-residence. Now, this is the normal custom. When there is a circumstance of that sort, it is allowable to perform the pavāraṇā even on the fourteenth days during the earlier of the two full-moon days of Kattika. But, for a divided Sangha, on the day of concord (sāmaggī), whatever day it may be, is the day for pavāraṇā. These are the three pavāraṇās according to the day. But according to the manner of performing, they should be understood in the way that will be stated.

“Chandappavāraṇā, declaration of the season, counting of bhikkhus, and instruction;

“The consent, pavāraṇā, the announcement of the time, the counting of the bhikkhus, and the exhortation;

Evaṃ aṭṭhakathāyaṃ vuttā pubbakiccādayo veditabbā. Ñattinti idāni vakkhamānaṃ sāmaññaṃ saṅghañattiṃ. Evaṃ pana ñattiyā ṭhapitāya kāraṇe sati tevācikadvevācikaekavācikasamānavassikavasenapi pavāretuṃ vaṭṭati. Ayameva pana ñatti “saṅgho pavāreyyā”ti ettha “saṅgho tevācikaṃ pavāreyya, saṅgho dvevācikaṃ pavāreyya, saṅgho ekavācikaṃ pavāreyya, saṅgho samānavassikaṃ pavāreyyā”tipi ṭhapetuṃ vaṭṭati. Cātuddasiyaṃ pana sāmaggiyañca “cātuddasī sāmaggī”ti vattabbaṃ.

Thus, the preliminary duties and so forth stated in the aṭṭhakathā should be understood. Ñatti refers to the general saṅghañatti to be stated now. When the ñatti is thus set forth, it is permissible to perform the pavāraṇā based on circumstances as tevācika, dvevācika, ekavācika, or samānavassika. This same ñatti can also be set forth as “May the saṅgha perform the pavāraṇā” with “May the saṅgha perform the tevācika, may the saṅgha perform the dvevācika, may the saṅgha perform the ekavācika, may the saṅgha perform the samānavassika.” On the fourteenth and in unity, it should be said as “cātuddasī sāmaggī.”

Thus, the preliminary duties, and so on, mentioned in the Aṭṭhakathā should be understood. Ñatti refers to the general Saṅgha-ñatti which will be stated presently. When the cause exist, with resolution(ñatti) made, it is permissible to perform Pavāraṇā with three formulas (tevācika), two formulas (dvevācika), one formula(ekavācika), or for those with equal years of rain-residence (samānavassika). And this very ñatti may also be formulated thus: ‘May the Saṅgha perform Pavāraṇā with three recitations, may the Saṅgha perform Pavāraṇā with two recitations, may the Saṅgha perform Pavāraṇā with one recitation, may the Saṅgha do Pavāraṇā with equal standing of years.’ And the concord on the fourteenth should be mentioned as ‘fourteenth, concord’.

437. Theresu ukkuṭikaṃ nisajja pavārentesu navo yāva sayaṃ pavāreti, tāva ukkuṭiko eva acchatūti yojanā. Acchatūti nisīdeyya.

437. The construction is: “While the elders sit in a squatting position and perform the pavāraṇā, the new one remains squatting until he himself performs the pavāraṇā.” Acchatu means he should sit.

437. The elders are inviting with the posture of squatting, the new monk, until he himself invites, should remain squatting in that very position. Acchatūti, he should sit.

440-2. Dhammasākacchā ca kalaho cāti dvando. Rattiyā khepitabhāvato tevācikāya okāse asati dasavidhe vā antarāye sati “suṇātu me…pe… samānavassikaṃ pavāreyyā”ti anurūpato ñattiṃ vatvā yathāṭhapitañattiyā anurūpena pavāreyyāti sambandho veditabbo. Anurūpatoti “suṇātu me…pe… dānaṃ dentehi ratti khepitā, sace…pe… ratti vibhāyissati, yadi saṅghassa pattakalla”ntiādinā tena khepitarattiyā anurūpena. “Suṇātu me bhante saṅgho, ayaṃ rājantarāyo, sace saṅgho tevācikaṃ…pe… saṅgho bhavissati, athāyaṃ rājantarāyo bhavissati, yadi saṅghassa pattakalla”ntiādinā rājantarāyādīnaṃ anurūpena vāti attho. “Athāyaṃ brahmacariyantarāyo bhavissatī”ti pana peyyālavasena ante vuttaṃ brahmacariyantarāyaṃ gahetvā vuttaṃ. “Dvevācika”ntiādikaṃ pana visuṃ visuṃ vattabbampi laṅghanakkamena sampiṇḍetvā vuttaṃ. Vacanasamaye pana “dvevācikaṃ pavāreyya”iccādinā vattabbaṃ. Āgaccheyyuṃ yadi samāādikā cāti “āgaccheyyuṃ yadi samā”iccādayo uposathe vuttā gāthāyo ca. Etthāti etissaṃ pavāraṇāyaṃ. Ayameva ca āharaṇakkamo –

440-2. “Discussion of the Dhamma and quarrel” is a dvanda compound. When the night is spent and there is no opportunity for the tevācika, or when any of the ten obstacles arise, having said the appropriate ñatti such as “May he listen to me… may the saṅgha perform the samānavassika,” he should perform it in accordance with the ñatti set forth; this is the connection to be understood. Anurūpato means in accordance with that spent night, as in “May he listen to me… giving alms, the night has been spent; if… the night will become clear, if it is suitable for the saṅgha” and so forth. It means in accordance with dangers like kings, as in “May he listen to me, venerable sirs, this is a danger from kings; if the saṅgha performs the tevācika… if the saṅgha will be present, then this danger from kings will arise, if it is suitable for the saṅgha” and so forth. “Then this danger to the holy life will arise” is stated at the end by way of repetition, including the danger to the holy life. “Dvevācika” and so forth, though to be said separately, are condensed by skipping order. At the time of speaking, it should be said as “May he perform the dvevācika” and so forth. Āgaccheyyuṃ yadi samāādikā ca means “If equal ones come” and the verses stated in the uposatha. Ettha means in this pavāraṇā. This is the order of bringing—

440-2. Dhamma discussion and quarrel. Due to exhausting the night or in the presence of ten kinds of obstructions, and when there is no occasion for triple recitation, having appropriately uttered the motion, “Listen to me…etc…may invite with those with equal years in rain-residence(samānavassika),” it should be understood that one may invite in accordance with the motion that has been arranged. Anurūpatoti(appropriately), it means by accordance with the exhausted night with, “Listen to me…etc… the night was exhausted by those giving gifts. If…etc…the night will dawn, if it is proper for the Saṅgha”…etc. Or it means in accordance with the dangers from kings and so forth, by saying, “Listen to me, venerable sirs, this is a danger from the king. If the Saṅgha…etc…with triple formula, there will be this danger from the king. If it is proper for the Saṅgha,” and so on. But the statement “Then there will be danger to the holy life” is said taking the danger to the holy life which is mentioned at the end in the peyyāla (repetition with variation). However, “dvevācika” (two-formula), etc. mentioned merging by order of omission, although should be stated separately. At the time of reciting, it should be stated as “may invite with two formulas” etc. Āgaccheyyuṃ yadi samāādikā cāti, The verses mentioned in Uposatha, such as “If equals should come” and so on, should be known. Etthāti, In this Pavāraṇā. And this is the method of delivery:—

The verses like “The residents’ pannarasa” and so forth are also applicable here.

The verses such as “The fifteenth for residents”, and so on, are also the same here.

443. Ñattiṃ vatvāti, having stated the gaṇañatti (motion for a group) that will be mentioned.

444. Samudīriya means two or three others should be stated in the order to be mentioned.

444. Samudīriyāti, two or three others should also be stated in the manner that will be described.

446-8. Kattabbaṃ katvāti yojetabbaṃ. Kattabbanti pubbakiccādikaṃ. Navenapi “ahaṃ bhante…pe… paṭikarissāmī”ti thero īriyoti yojetabbaṃ. Evanti idāni vakkhamānaṃ parāmasati.

446-8. It should be constructed as: “Having done what is to be done.” Kattabba means the preliminary duties and so forth. It should also be constructed as: “Even with the new one, ‘I, venerable sir… will make amends,’ the elder acts.” Eva refers to what will now be stated.

446-8. Kattabbaṃ katvāti, should be connected. Kattabbanti, means the preliminary duties and so on. Even by a new monk the elder should be invited as ‘I, venerable sir,…etc…I will correct’. Evanti, refers to what will now be stated.

449. “Yasmi”ntiādi, because of the stated method, it is quite clear(uttānameva).

450. Gāthāyoti “vagge samagge vaggoti, saññino”tiādikā heṭṭhā vuttagāthāyo vā. Ayaṃ panettha viseso – karototi ettha pavāraṇaṃ karototi attho gahetabbo. Tatiya gāthāya “pātimokkhaṃ na uddise”ti apanetvā “no kareyya pavāraṇa”nti padaṃ pakkhipitabbaṃ. Catutthagāthāya “anuposathe”tiādigāthābandhaṃ apanetvā “neva pavāraṇe kātuṃ, sā kappati pavāraṇā”ti pakkhipitabbaṃ. Pañcamagāthāya “aṭṭhitoposathāvāsā”ti apanetvā “pavāraṇāṭhitāvāsā”ti pakkhipitabbaṃ.

450. Gāthāyo means the verses like “In a divided or united group, perceiving it as ‘divided’” and so forth, or those stated below. The distinction here is: karoto means performing the pavāraṇā, that is the meaning to be taken. In the third verse, remove “He does not recite the pātimokkha” and insert “He should not perform the pavāraṇā.” In the fourth verse, remove the verse structure “On a non-uposatha day” and so forth, and insert “It is not proper to perform the pavāraṇā, that pavāraṇā.” In the fifth verse, remove “The uposatha remains established” and insert “The pavāraṇā remains established.”

450. Gāthāyoti means either the verses stated below, such as, “In an incomplete, in a complete (group)”, and so on. This is the difference here: karototi, should be taken to mean ‘performs the Pavāraṇā’. In the third verse, removing ‘pātimokkhaṃ na uddise’ (should not recite the Pātimokkha), the phrase ‘no kareyya pavāraṇaṃ’ (should not perform Pavāraṇā) should be inserted. In the fourth verse, removing the verse-construction ‘anuposathe’ (not on the Uposatha day), etc., ‘neva pavāraṇe kātuṃ, sā kappati pavāraṇā’ (it is not permissible to do Pavāraṇā, that Pavāraṇā is allowable) should be inserted. In the fifth verse, removing ‘aṭṭhitoposathāvāsā’ (residences where the Uposatha is established), ‘pavāraṇāṭhitāvāsā’ (residences where Pavāraṇā is established) should be inserted.

451. Saṅghamhi pavāritevāti purimavassūpagate saṅghamhi pavārite eva. Pārisuddhiuposathaṃ kareyyāti na ekasmiṃ uposathagge dve ñattiyo ṭhapetabbāti adhippāyo. Pacchimikāya upagantvā apariniṭṭhitavasso avuttho. Anupāgatoti vassaṃ anupāgato. Ayametthādhippāyo – purimikāya vassaṃ upagatā pañca vā atirekā vā pacchimikāya upagatā tehi samā vā ūnatarā vā purimikāya vā upagatehi pacchimikāya upagatā thokatarā ceva honti, saṅghappavāraṇāya gaṇaṃ pūrenti saṅghappavāraṇāvasena ñattiṃ ṭhapetvā, atha ca ubhopi ekato hutvā saṅghaṃ na pūrenti, gaṇaṃ pana pūrenti, gaṇañattiṃ ṭhapetvā pavāretabbaṃ, pacchā tesaṃ santike pārisuddhiuposatho kātabbo. Yadi pana purimikāya eko, pacchimikāya eko, ekena ekassa santike pavāretabbaṃ, ekena pārisuddhiuposatho kātabbo. Sace purimehi vassūpagatehi pacchā vassūpagatā ekenapi adhikā saṅghaṃ pūrenti, paṭhamaṃ pātimokkhaṃ uddisitvā pacchā tesaṃ santike pavāretabbanti. Gaṇepi eseva nayo. Evamuparipi yathāyogaṃ cintanīyaṃ.

451. “Saṅghamhi pavāritevā” means when the Saṅgha that entered the earlier rains has indeed performed the pavāraṇā. “Pārisuddhiuposathaṃ kareyyā” means one should perform the pārisuddhi-uposatha, with the implication that two motions (ñatti) should not be established in a single uposatha gathering. “Pacchimikāya upagantvā apariniṭṭhitavasso avuttho. Anupāgato” means having entered with the later rains, one whose rains retreat is incomplete is avuttha (not having completed the rains); “anupāgato” means not having entered the rains. This is the implication here: those who entered the rains with the earlier period (purimikāya), whether five or more, and those who entered with the later period (pacchimikāya), whether equal or fewer in number, or even fewer than those who entered with the earlier period, complete the quorum for the Saṅgha’s pavāraṇā. Having established the motion by way of the Saṅgha’s pavāraṇā, if both groups together do not complete a Saṅgha but do complete a gaṇa (group), they should establish a group motion (gaṇañatti) and perform the pavāraṇā. Afterwards, the pārisuddhi-uposatha should be performed in their presence. However, if there is one from the earlier period and one from the later period, one should perform pavāraṇā in the presence of the other, and one should perform the pārisuddhi-uposatha. If those who entered the earlier rains are exceeded even by one of those who entered the later rains, thereby completing a Saṅgha, they should first recite the Pātimokkha and then perform pavāraṇā in their presence. The same method applies to a group (gaṇa). This should be considered accordingly in what follows.

451. Saṅghamhi pavāritevāti means, when the Saṅgha that entered the rains retreat earlier has performed Pavāraṇā. Pārisuddhiuposathaṃ kareyyāti, the meaning is that two motions (ñatti) should not be established in one Uposatha hall. Avuttho. Anupāgatoti, having entered upon the later [rains retreat], the rains residence not finished, he is called one not entered (anupāgato) upon the rains. The meaning here is this – those who entered the rains retreat on the earlier [date], five or more, or entered on the later [date] and are equal to or less than those, or those who entered earlier and those who entered on the later date and are fewer, they complete the quorum for the Saṅgha’s Pavāraṇā and after establishing a motion for the Saṅgha’s Pavāraṇā, but both [groups] together do not complete the Saṅgha, but they complete a Gaṇa (group), after establishing a Gaṇa motion, they should perform Pavāraṇā, afterwards the Pārisuddhi-Uposatha should be performed in the presence of those [monks]. But if there is one [monk] who entered on the earlier [date] and one on the later [date], Pavāraṇā should be performed by one in the presence of the other, and the Pārisuddhi-Uposatha should be performed by one. If those who entered the rains retreat later are more by even one than those who entered the rains retreat earlier, thus completing the Saṅgha, first the Pātimokkha should be recited and then Pavāraṇā should be performed in the presence of those [monks]. The same principle applies to a Gaṇa (group). Thus, above, it should be considered as appropriate.

452. Cātumāsiniyāti aparakattikapuṇṇamāyaṃ. Saṅghenāti paṭhamaṃ vassūpagatena saṅghena. Vutthā vassā yehi te vutthavassā, pacchimavassūpagatā. Sace appatarā siyunti iminā yadi adhikatarā vā samasamā vā honti, pavāraṇāñattiṃ ṭhapetvā pacchimavassūpagatehi paṭhamaṃ pavārite pacchā itarehi pārisuddhiuposatho kātabboti dīpetīti.

452. “Cātumāsiniyā” means on the full moon of the later Kattika month. “Saṅghenā” means by the Saṅgha that first entered the rains. Those who have completed the rains are “vutthavassā,” meaning those who have completed the rains retreat, while those who entered the later rains are pacchimavassūpagatā. “Sace appatarā siyu” indicates that if they are fewer, it shows that if they are greater in number or equal, having established the pavāraṇā motion, those who entered the later rains should first perform pavāraṇā, and then the others should perform the pārisuddhi-uposatha.

452. Cātumāsiniyāti, on the full moon of the later Kattika month. Saṅghenāti, by the Saṅgha that entered the rains retreat first. Those by whom the rains have been dwelt are vutthavassā, those who entered the later rains retreat. Sace appatarā siyunti, by this, if they are more numerous or of equal number, after establishing the motion for Pavāraṇā, those who entered the later rains retreat should perform Pavāraṇā first, then the others should perform the Pārisuddhi-Uposatha, this is what is shown.

46. Saṃvaraniddesavaṇṇanā

46. Explanation of the Section on Restraint

453. Saṃvaraṇaṃ cakkhudvārādīnaṃ satikavāṭena pidahanaṃ saṃvaro. Tattha kiñcāpi cakkhundriye saṃvaro natthi, na hi cakkhupasādaṃ nissāya sati uppajjati, neva bhavaṅgasamaye āvajjanādīnaṃ aññatarasamaye, javanakkhaṇe pana uppajjatīti tadā saṃvaro hoti, evaṃ honte pana so cakkhudvārādīnaṃ saṃvaroti vuccati. Cakkhusotādibhedehīti cakkhu ca sotañca, tāni ādi yesaṃ, teva bhedā cāti samāso, tehi dvārehi. Abhijjhādippavattiyā accantopakārakattā karaṇatthe cettha tatiyā. Etena cakkhusotaghānajivhākāyamanasaṅkhātāni dvārāni vuttāni. Rūpasaddādigocareti rūpasaddagandharasaphoṭṭhabbadhammasaṅkhāte visaye. Abhijjhādomanassādippavattinti ettha parasampattiṃ abhimukhaṃ jhāyatīti abhijjhā, balavataṇhā. Ādi-saddena micchādiṭṭhiādayo aneke akusalā dhammā saṅgahitā.

453. Saṃvaraṇaṃ is the restraint (saṃvaro) of the eye-door and other faculties by means of the mindful barrier. Although there is no restraint in the eye-faculty (cakkhundriya) itself—for mindfulness (sati) does not arise dependent on the eye’s sensitive matter (cakkhupasāda), neither at the time of subconsciousness (bhavaṅga) nor at any moment of advertence (āvajjana) or other processes—yet it arises at the moment of impulsion (javanakkhaṇa), and thus restraint occurs then. When this happens, it is called the restraint of the eye-door and other faculties. “Cakkhusotādibhedehī” means by the doors distinguished as eye and ear, etc., where “eye and ear” are the beginning (ādi) of the distinctions; this is a compound meaning “by those doors.” The instrumental case (tatiyā) here denotes instrumentality due to their being entirely conducive to the arising of covetousness (abhijjhā) and so forth. By this, the doors known as eye, ear, nose, tongue, body, and mind are indicated. “Rūpasaddādigocare” means in the field of objects known as form, sound, smell, taste, touch, and mental phenomena (dhammā). “Abhijjhādomanassādippavatti” means the arising of abhijjhā—covetousness, defined as strongly craving toward another’s prosperity—and domanassa (displeasure), etc. The term “ādi” (etc.) includes many unwholesome states (akusalā dhammā) such as wrong view (micchādiṭṭhi) and others.

453. Restraint (saṃvaraṇa) is the closing of the doors of the eye, etc., with the door-bolt of mindfulness, that is saṃvaro. Here, although there is no restraint in the eye-faculty, for mindfulness does not arise based on the eye-sensitivity, neither at the time of the life-continuum (bhavaṅga), nor at the time of any one of the [cognitive processes like] adverting, etc.; but it arises at the moment of impulsion (javana), therefore, at that time, there is restraint. However, because it occurs, it is called restraint of the doors of the eye, etc. Cakkhusotādibhedehīti is a compound word, meaning the eye and ear, which are the beginning of those, and the differences of those, are like that. Here, the third [case ending, instrumental] is used in the sense of an instrument, because of its utter helpfulness in the arising of covetousness, etc. By this, the doors, known as the eye, ear, nose, tongue, body, and mind, are mentioned. Rūpasaddādigocareti, in the sense objects known as visible forms, sounds, smells, tastes, tangibles, and mental objects. Abhijjhādomanassādippavattinti; here, covetousness (abhijjhā) is the intense craving that considers (jhāyati) favorably (abhimukhaṃ) another’s possessions. By the word ādi (etc.), many unwholesome dhammas, such as wrong view, etc., are included.

454. Sakaṃ cittaṃ kiṭṭhādiṃ duppasuṃ viya niggaṇheyyāti sambandho. Kiṭṭhanti kiṭṭhaṭṭhāne uppannaṃ sassaṃ gahitaṃ. Kiṭṭhaṃ adatīti kiṭṭhādi, taṃ. Sampajānoti sātthakasappāyagocaraasammohasaṅkhātena catusampajaññena sammā pajāno. Iminā indriyasaṃvarasīlaṃ kathitaṃ.

454. The connection is: One should subdue one’s own mind as if it were a wild buffalo calf (kiṭṭha) or something difficult to control (duppasu). “Kiṭṭha” means a crop grown in a field, taken as kiṭṭha; “kiṭṭhādi” means that which does not yield kiṭṭha, i.e., something wild. “Sampajāno” means thoroughly knowing (sammā pajāno) by means of the fourfold clear comprehension (catusampajañña), namely, clear comprehension of purpose, suitability, domain, and non-delusion. By this, the virtue of restraint of the faculties (indriyasaṃvarasīla) is described.

454. One should restrain one’s own mind like a wild animal, such as a kiṭṭha etc. – this is the connection. Kiṭṭhanti here means the crop that has arisen in the place of the kiṭṭha. That which eats kiṭṭha is kiṭṭhādi, that [animal]. Sampajānoti one who fully understands correctly, with the four kinds of clear comprehension, known as the clear comprehension of purpose, of suitability, of the resort [of meditation], and of non-delusion. By this, the moral discipline of sense-restraint (indriyasaṃvarasīla) is explained.

47. Suddhiniddesavaṇṇanā

47. Explanation of the Section on Purification

455. Desanā saṃvaro eṭṭhi paccavekkhaṇanti bhedato suddhi catubbidhāti sambandho. “Paccavekkhaṇaṃ bhedato”ti vattabbe niggahitalopo daṭṭhabbo, desanāsuddhi saṃvarasuddhi pariyeṭṭhisuddhi paccavekkhaṇasuddhīti catubbidhāti vuttaṃ hoti. Tattha sujjhatīti suddhi, yathādhammaṃ desanāya suddhi desanāsuddhi. Vuṭṭhānassāpi cettha desanāya eva saṅgaho daṭṭhabbo. Mūlāpattīnaṃ pana abhikkhutāpaṭiññāva desanāti heṭṭhā vuttā, sāvassa pārājikāpannassa visuddhi nāma hoti. Ayañhi yasmā pārājikaṃ āpanno, tasmā bhikkhubhāve ṭhatvā abhabbo jhānādīni adhigantuṃ. Bhikkhubhāvo hissa saggantarāyo ceva hoti, maggantarāyo ca. Vuttañhetaṃ –

455. The connection is: Purity (suddhi) is fourfold by division—declaration (desanā), restraint (saṃvara), seeking (pariyeṭṭhi), and reflection (paccavekkhaṇa). The elision of the nasal in “paccavekkhaṇaṃ bhedato” should be noted as “paccavekkhaṇa bhedato”; it means purity is fourfold: purity by declaration (desanāsuddhi), purity by restraint (saṃvarasuddhi), purity by seeking (pariyeṭṭhisuddhi), and purity by reflection (paccavekkhaṇasuddhi). Herein, suddhi means purification (sujjhati); purity by declaration (desanāsuddhi) is purification through teaching in accordance with the Dhamma. The inclusion of emergence (vuṭṭhāna) here should also be understood as part of declaration. However, as stated earlier, declaration (desanā) refers only to the acknowledgment of root offenses by non-monks, and for one who has committed a pārājika offense, there is indeed purity (visuddhi). For such a one, having committed a pārājika, is incapable of attaining jhāna and so forth while remaining in the state of a monk (bhikkhubhāva). His monkhood becomes an obstacle to both heaven (saggantarāyo) and the path (maggantarāyo). It is said:

455. Purification is fourfold, distinguished as confession, restraint, searching, and reflecting, this is the connection. It should be understood that ‘reflecting’ (Paccavekkhaṇaṃ) has lost its nasal ending, due to it being “distinguished” (bhedato). It is said to be fourfold, as the purification of confession (desanāsuddhi), the purification of restraint (saṃvarasuddhi), the purification of searching (pariyeṭṭhisuddhi), and the purification of reflecting (paccavekkhaṇasuddhi). Here, that by which one is purified is purification (suddhi). The purification by confession of the appropriate Dhamma is desanāsuddhi. Even for one who has emerged [from an offence], confession is included here. But for basic offenses, confession is mentioned below as just an acknowledgment of not being a bhikkhu; there is purification for him who, having fallen into a pārājika offence, has that. For since he has fallen into a pārājika [offence], being in the state of a bhikkhu, he is incapable of attaining the jhānas, etc. His bhikkhu status is indeed an obstruction to heaven and an obstruction to the path. It is said –

“Sāmaññaṃ dupparāmaṭṭhaṃ, nirayāyūpakaḍḍhatī”ti. (dha. pa. 311);

“Sāmaññaṃ dupparāmaṭṭhaṃ, nirayāyūpakaḍḍhatī” (dha. pa. 311);

“The status of a recluse, wrongly grasped, drags one down to hell.” (dha. pa. 311);

Iccassa bhikkhubhāvo visuddhi nāma na hoti. Yasmā pana gihiādiko hutvā dānasaraṇasīlasaṃvarādīhi saggamaggaṃ vā jhānavimokkhamaggaṃ vā ārādhetuṃ bhabbo hoti, tasmāssa gihiādibhāvo visuddhi nāma hoti. Adhiṭṭhānavisiṭṭhena saṃvarena visuddhi saṃvaravisuddhi. Dhammena samena paccayānaṃ eṭṭhiyā suddhi eṭṭhisuddhi. Catūsu paccayesu paccavekkhaṇena suddhi paccavekkhaṇasuddhi. “Catubbidhā pātī”tiādīsu pātimokkhasaṃvarasammatanti “pātimokkhasaṃvaro”ti sammataṃ sīlaṃ.

Thus, his state as a monk (bhikkhubhāva) is not considered purity (visuddhi). However, since he is capable of achieving the path to heaven (saggamagga) or the path of jhāna and liberation (jhānavimokkhamagga) by becoming a layperson or otherwise through giving (dāna), taking refuge (saraṇa), restraint of virtue (sīlasaṃvara), and so forth, his state as a layperson or otherwise is considered purity (visuddhi). Purity by restraint distinguished by resolution (adhiṭṭhāna) is saṃvaravisuddhi. Purity by seeking requisites righteously and equally is eṭṭhisuddhi. Purity by reflection on the four requisites is paccavekkhaṇasuddhi. In phrases such as “catubbidhā pātī,” “pātimokkhasaṃvarasammata” means the virtue (sīla) agreed upon as pātimokkhasaṃvara.

Thus, his state of being a bhikkhu does not become purification. However, since he is capable of attaining the path to heaven or the path to concentration and liberation through generosity, refuge, and precepts of restraint, etc., even while being a householder, etc., therefore his state as a householder, etc. is termed purification. Purification by restraint with specialized determination is restraint-purification (saṃvaravisuddhi). Purification by seeking requisites righteously and equally is seeking-purification (eṭṭhisuddhi). Purification by reflecting on the four requisites is reflection-purification (paccavekkhaṇasuddhi). In such statements as “pātimokkhasaṃvarasammata is fourfold protection,” (pātimokkhasaṃvara) means the precept acknowledged as “pātimokkhasaṃvara.”

456. Cittādhiṭṭhānasaṃvarā sujjhatīti indriyasaṃvaro saṃvarasuddhīti vuttoti yojanā.

456. The construction is: Restraint of the faculties (indriyasaṃvara) is purity by restraint (saṃvarasuddhi) because it is purified through mental resolution and restraint (cittādhiṭṭhānasaṃvarā sujjhati).

456. It is to be connected that sense-restraint is called restraint-purification as it is purified through the restraint that has its foundation in the mind.

457. Anesanaṃ pahāya dhammena uppādentassa eṭṭhiyā suddhattā ājīvanissitaṃ eṭṭhisuddhīti vuttanti sambandho. Uppādentassāti paccaye uppādentassa.

457. The connection is: It is called eṭṭhisuddhi related to livelihood (ājīvanissitaṃ) because it is purified by seeking (eṭṭhiyā suddhattā) through abandoning improper search (anesanaṃ pahāya) and producing requisites righteously (dhammena uppādentassa). “Uppādentassā” means for one who produces requisites.

457. The connection is that, because of abandoning improper search and because of the purity of the search of one who produces it righteously, that which is based on livelihood is called seeking-purification (eṭṭhisuddhi). Of one who produces (Uppādentassā) means of one who produces requisites.

458. “Paccavekkhaṇasujjhanā” means purification by reflection, with the fifth case (pañcamī) indicating cause.

458. By the purification through reflection (Paccavekkhaṇasujjhanā) is the instrumental fifth case ending.

459. Paṃsukūlaṃ piṇḍiyālopo rukkhamūlaṃ pūtimuttabhesajjanti ime cattāro paccayā appagghanakatāya appā ceva kassacipi ālayābhāvena anavajjā ca gatagataṭṭhāne labbhamānatāya sulabhā cāti vuccanti, tenāha “appenā”tiādi. Mattaññūti pariyesanappaṭiggahaṇaparibhogavissajjanesu catūsu mattaññutāvasena pamāṇaññū.

459. Rags (paṃsukūla), alms food (piṇḍiyālopa), tree roots (rukkhamūla), and fermented urine medicine (pūtimuttabhesajja)—these four requisites are said to be of little value (appagghanakatāya), few (appā), blameless (anavajjā) due to the absence of attachment to anyone, and easily obtained (sulabhā) because they are available wherever one goes. Hence it is said, “appenā” and so forth. “Mattaññū” means knowing the measure (pamāṇaññū) in the four aspects of seeking, receiving, using, and distributing (pariyesanappaṭiggahaṇaparibhogavissajjanesu).

459. Rag-rubbish, alms-food, root of a tree, and medicine of putrid urine – these four requisites are said to be inexpensive, few, blameless due to the absence of attachment for anyone, and easily obtainable in any place, therefore he says “with little,” etc. Knowing the measure (Mattaññū) means knowing the proper amount, through knowing the measure in the four instances of searching, receiving, using, and discarding.

460. Kathaṃ santuṭṭhoti āha “atīta”ntiādi. Paccuppannena yāpentoti yathālābhayathābalayathāsāruppavasena paccuppannena yathāvuttacatubbidhapaccayena yāpentoti.

460. How one is content (santuṭṭha) is explained by saying “atīta” and so forth. “Paccuppannena yāpento” means sustaining oneself with the present (paccuppannena) in accordance with what is obtained, one’s strength, and what is suitable (yathālābhayathābalayathāsāruppavasena), using the fourfold requisites as described.

460. He says “past,” etc. to explain how one is content. Living with the present (Paccuppannena yāpento) means that one lives with the present fourfold requisites as mentioned before, according to what is obtained, one’s strength, and suitability.

49. Caturārakkhaniddesavaṇṇanā

49. The explanation of the exposition on the four protections

461-2. Buddhānussati …pe… maraṇassatīti imā caturārakkhā nāmāti seso. Ārakattādināti ārakabhāvo ārakattaṃ, taṃ ādi yassa “arīnaṃ hatattā”tiādikassa taṃ ārakattādi. Tena tena maggena savāsanānaṃ arānaṃ hatattā ārakā sabbakilesehi suvidūravidūre ṭhitoti ā-kārassa rassattaṃ, ka-kārassa ha-kāraṃ sānunāsikaṃ katvā “araha”nti padasiddhi veditabbā. “Ārakā”ti ca vutte sāmaññajotanāya visese avaṭṭhānato, visesatthinā ca visesassa anuppayojitabbattā “kilesehī”ti labbhati.

461-2. Recollection of the Buddha (buddhānussati) … up to … recollection of death (maraṇassati)—these are called the four protections (caturārakkhā), with the rest implied. “Ārakattādinā” means that remoteness (ārakabhāva) is ārakatta, which is the beginning (ādi) of qualities such as “the destruction of enemies” (arīnaṃ hatattā) and so forth. By various paths, because all enemies (arī) along with their latent tendencies (savāsanā) are destroyed, they are remote (ārakā), standing far, very far (suvidūravidūre) from all defilements (kilesehi). The lengthening of the “ā” sound, the change of “ka” to “ha” with nasalization, results in the word “araha” (worthy one), which should be understood. When “ārakā” is said, due to its general indication and lack of specificity, and since a specific meaning should not be applied without purpose, “from defilements” (kilesehi) is implied.

461-2. Recollection of the Buddha… etc… recollection of death – these are the four protections. The remainder is, these are called the four protections. By being a protector, etc. (Ārakattādinā) means the state of being a protector is protectiveness, that which has that (ārakattaṃ) etc, and that which begins (ādi) with “because of having destroyed enemies”. Because of having destroyed the enemies, along with their inherent tendencies, by that very path, he is a protector (ārakā), situated far, far away from all defilements – making the short vowel ‘a’ of ā long, and making the ‘ka’ sound ‘ha’ with a nasal, the word-form ‘araha’ should be understood. When saying “protectors,” because of the non-establishment in the specific due to the signifying of the general, and because the specific should not be employed by one desiring the specific, “from defilements” is obtained.

Sammāti aviparītaṃ. Sāmanti sayameva, aparaneyyo hutvāti attho. “Sambuddho”ti hi ettha saṃ-saddo “saya”nti etassa atthassa bodhako daṭṭhabbo. Buddhatoti bhāvappadhānoyaṃ niddeso, buddhattāti attho. “Arahaṃ” iti vā “sammāsambuddho” iti vā bhagavato navabhede guṇe yā punappunaṃ anussati, sā buddhānussatīti yojanā. “Sammāsambuddho itī”ti vattabbe a-kāro sandhivasena āgato. Iti-saddo panettha ādiattho, iccādīti attho. Navabhedeti “anuttaro purisadammasārathī”ti ekato gahetvā. Ettha pana upacāro uppajjati, na appanā, tathā maraṇassatiyaṃ. Itaresu pana ubhayampi uppajjatīti veditabbaṃ. Buddhānussati.

“Sammā” means correctly, without distortion. “Sāma” means by oneself, not dependent on another, is the meaning. In “sambuddho,” the prefix “saṃ” should be understood as indicating the meaning “by oneself” (saya). “Buddhato” is an exposition emphasizing the state (bhāvappadhāna), meaning buddhattā (the state of being awakened). The recollection (anussati) repeated again and again of the Blessed One’s ninefold qualities, whether as “arahaṃ” or “sammāsambuddho,” is buddhānussati (recollection of the Buddha), thus constructed. In “sammāsambuddho itī,” the “a” sound comes through sandhi; “iti” here means “beginning,” i.e., “thus and so forth.” “Navabhede” means taking “anuttaro purisadammasārathī” (unsurpassed trainer of persons) as one, making nine distinctions. Herein, only access concentration (upacāra) arises, not absorption (appanā), and similarly in maraṇassati. In the others, both may arise, as should be understood. Recollection of the Buddha (buddhānussati).

Rightly (Sammā) means not wrongly. By oneself (Sāma) means on one’s own, having become one who is not led by another. Here, in ‘Sambuddho’, the prefix ‘saṃ’ should be seen as indicating the meaning of the word ‘sayaṃ’ (oneself). From being awakened (Buddhato) is a nominal derivation which stresses the state of being awakened, it means awakenedness. Repeated recollection of the ninefold virtues of the Blessed One, such as ‘worthy’ (Arahaṃ) or ‘perfectly self-awakened’ (sammāsambuddho), is called recollection of the Buddha. The ‘a’ in ‘sammāsambuddho itī’ has come due to euphonic combination. The word thus (iti) here has the meaning of ‘and so on’ (ādi), meaning ‘and so on’. Ninefold (Navabhede) means taking ‘the unsurpassed charioteer of persons to be tamed’ as one. Herein, however, upacāra arises, but not appanā, and the same in the case of recollection of death. In the other ones, however, both arise, it should be understood. Recollection of the Buddha.

463-4. “Sīmaṭṭhā”tiādinā mettābhāvanaṃ dasseti. Sīmaṭṭhasaṅgheti sīmāyaṃ tiṭṭhatīti sīmaṭṭho , sova saṅgho. Gocaragāmamhi issare janeti sambandho. Tattha mānuse upādāya sabbasattesūti yojetabbaṃ. Tatthāti tasmiṃ gāme. Sukhitā hontu averāti padacchedo. Ādināti “abyāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantū”ti iminā. Paricchijja paricchijjāti “imasmiṃ vihāre sabbe bhikkhū”tiādinā evampi paricchinditvā paricchinditvā. Mettābhāvanā.

463-4. By saying “sīmaṭṭhā” and so forth, the development of loving-kindness (mettābhāvana) is shown. “Sīmaṭṭhasaṅghe” means the Saṅgha standing in the boundary (sīmāyaṃ tiṭṭhatīti sīmaṭṭho), that very Saṅgha. It generates sovereignty in the village of its range (gocaragāma), thus connected. Herein, it should be constructed as “toward all beings, based on humans” (mānuse upādāya sabbasattesu). “Tatthā” means in that village. The phrase breaks as “sukhitā hontu averā” (may they be happy, free from enmity). “Ādinā” means with “abyāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu” (may they be free from affliction, free from trouble, may they maintain themselves happily). “Paricchijja paricchijjā” means delimiting again and again, as in “all monks in this monastery” and so forth—Mettābhāvana (development of loving-kindness).

463-4. He shows the cultivation of loving-kindness with “Those residing within the boundary”, etc. The community residing within the boundary (Sīmaṭṭhasaṅghe) means that which abides in the boundary is the one residing within the boundary (sīmaṭṭho), and that itself is the community (saṅgha). In the village for alms-round, he generates mastery. It should be connected with all beings, beginning with humans, therein. There (Tatthā) means in that village. May they be happy, and be without enmity, is the word division. Etc. (Ādinā) means by “may they be free from suffering, may they be free from affliction, may they maintain themselves in happiness”. Dividing and dividing (Paricchijja paricchijjā) means thus dividing and dividing, such as “all the bhikkhus in this monastery,” etc. The cultivation of loving-kindness.

465-6. Idāni asubhaṃ niddisanto sabbapaṭhamaṃ sādhetabbaṃ sattavidhamuggahakosallaṃ “vaṇṇe”ccādinā dasseti. Sattavidhañhi taṃ nayato āgataṃ vācāsajjhāyamanasāsajjhāyehi saddhiṃ. Tattha paṭhamaṃ vācāya sajjhāyantena cattāri tacapañcakādīni paricchinditvā anulomappaṭilomavasena kātabbaṃ. Yathā pana vacasā, tatheva manasāpi sajjhāyo kātabbo. Vacasā sajjhāyo hi manasā sajjhāyassa paccayo. So pana lakkhaṇappaṭivedhassa paccayo. Tattha vaṇṇo nāma kesādīnaṃ vaṇṇo. Saṇṭhānaṃ tesaṃyeva saṇṭhānaṃ. Okāso tesaṃyeva patiṭṭhokāso. Disā nābhito uddhaṃ uparimadisā, adho heṭṭhimā. Paricchedo nāma “ayaṃ koṭṭhāso heṭṭhā ca upari ca tiriyañca iminā nāma paricchinno”ti evaṃ sabhāgaparicchedo ceva “kesā na lomā, lomā na kesā”ti evaṃ amissakatāvasena visabhāgaparicchedo ca. Kesādikoṭṭhāse vavatthapetvāti sambandho. Vavatthapetvāti vuttanayena vavatthapetvā.

465-6. Now, in describing the impure (asubha), the sevenfold skill in learning (sattavidhamuggahakosalla) to be accomplished first is shown by “vaṇṇe” and so forth. That sevenfold skill is received through method (nayato āgataṃ) along with recitation aloud (vācāsajjhāya) and mental recitation (manasāsajjhāya). Herein, first, by reciting aloud, one should delimit the four groups of five, such as skin (taca-pañcaka), and practice them in forward and reverse order (anulomappaṭilomavasena). Just as with the voice, so too mental recitation should be done. Vocal recitation is a condition for mental recitation, and that in turn is a condition for penetration of characteristics (lakkhaṇappaṭivedha). Herein, “vaṇṇo” means the color of hair (kesā) and so forth; “saṇṭhānaṃ” means their shape; “okāso” means their location of establishment; “disā” means upward from the navel (uparimadisā) or downward (heṭṭhimā); “paricchedo” means delimitation, such as “this portion is delimited below, above, and across by this name” (sabhāgaparicchedo), and “hair is not body hair, body hair is not hair” (visabhāgaparicchedo), by way of non-mixing. The connection is: having determined the portions such as hair (kesādikoṭṭhāse vavatthapetvā). “Vavatthapetvā” means having determined by the method stated.

465-6. Now, while describing the foul, he shows the sevenfold skill in grasping that is to be accomplished first of all, beginning with “by color”. For that sevenfold [skill] has come down by tradition together with the verbal and mental recitations. Therein, first, reciting verbally, one should practice the four [meditations] beginning with the fivefold skin [meditation] and so on, by forward and reverse order. Just as the recitation is done verbally, so too should the recitation be done mentally. For verbal recitation is a condition for mental recitation. That, in turn, is a condition for penetrating the characteristic. Herein, color means the color of the hair of the head, and so on. Shape is the shape of those same [constituents]. Location is the place where those same [constituents] are established. Direction is the upper direction, above the navel; the lower [direction], below. Delimitation means both the common delimitation, [thinking] thus: “This constituent is delimited below, above, and across by such and such;” and the distinct delimitation, by way of non-mixture, [thinking] thus: “Head-hairs are not body-hairs, body-hairs are not head-hairs.” The connection is: “having determined the constituents beginning with head-hairs.” Having determined means having determined in the aforesaid manner.

Evaṃ vavatthapentena yathāvuttaṃ sattavidhaṃ uggahakosallaṃ sampādetvā aṭṭhārasavidhaṃ manasikārakosallaṃ sampādetabbanti dassetuṃ “anupubbato”tiādimāha. Tattha appanāto tayo ca suttantāti ime cattāropi nayatovāgate nātisīghādīsu pakkhipitvā dasavidhatā veditabbā. Anupubbatoti sajjhāyakaraṇato paṭṭhāya anupaṭipāṭiyā. Nātisīghaṃ nātisaṇikaṃ katvāti kiriyāvisesanaṃ. Vikkhepaṃ paṭibāhayanti kammaṭṭhānaṃ vissajjetvā bahiddhā puthuttārammaṇe cetaso vikkhepaṃ paṭibāhanto. Paṇṇattiṃ samatikkammāti yāyaṃ “kesā lomā”ti paṇṇatti, taṃ atikkamitvā, “paṭikkūla”nti cittaṃ ṭhapetvāti adhippāyo. Anupubbato muñcantassāti yo yo koṭṭhāso na upaṭṭhāti, taṃ taṃ anukkamena muñcato, tassa “bhāvanā”ti iminā sambandho veditabbo.

Thus, by one who determines in this way, having accomplished the sevenfold skill in learning (sattavidhaṃ uggahakosalla) as described, the eighteenfold skill in attention (aṭṭhārasavidhaṃ manasikārakosalla) should be accomplished, as shown by saying “anupubbato” and so forth. Herein, from absorption (appanāto) and the three discourses (tayo ca suttantā), these four, included among methods such as not too fast (nātisīgha), make up the tenfold way, as should be understood. “Anupubbato” means sequentially, starting from recitation (sajjhāyakaraṇato). “Nātisīghaṃ nātisaṇikaṃ katvā” is an adverbial qualification of action. “Vikkhepaṃ paṭibāhaya” means warding off distraction (vikkhepa) of the mind to various external objects by letting go of the meditation subject (kammaṭṭhāna). “Paṇṇattiṃ samatikkammā” means transcending the designation (paṇṇatti) of “hair, body hair,” and placing the mind on “repulsive” (paṭikkūla), as intended. “Anupubbato muñcantassā” means for one letting go sequentially (anukkamena muñcato) of whichever portion does not arise; its connection with “bhāvanā” should be understood.

Having thus determined, he says “gradually” and so on to show that, having accomplished the aforesaid sevenfold skill in grasping, one should accomplish the eighteenfold skill in attention. Herein, the three from concentration and those in the suttanta, these four, having come from the tradition, placing among those, such as not too fast, are to be understood as tenfold. Gradually means starting from doing the recitation, in gradual order. Not making it too fast, not too slow is a verbal qualification. Restraining distraction, restraining the mind’s distraction to external, diverse objects, abandoning the meditation subject. Transcending the concept means transcending the concept of “head-hairs, body-hairs,” with the intention: “establishing the mind on ‘repulsive’.” The connection should be understood thus: of the one releasing gradually, that is, one who gradually releases whatever constituent does not appear, his “is the cultivation.”

467. Evaṃ ubhayakosallaṃ sampādetvā sabbakoṭṭhāse vaṇṇādivasena vavatthapetvā vaṇṇādivaseneva pañcadhā paṭikkūlatā vavatthapetabbāti dassetuṃ “vaṇṇā”tiādimāha. Vaṇṇa…pe… okāsehi koṭṭhāse paṭikkūlāti bhāvanā asubhanti yojanā. Tatra kesā tāva pakativaṇṇena kāḷakā addāriṭṭhakavaṇṇā, saṇṭhānato dīghavaṭṭatulādaṇḍasaṇṭhānā, disato uparimadisāya jātā, okāsato ubhosu passesu kaṇṇacūḷikāhi, purato naḷāṭantena, pacchato gaḷavāṭakena paricchinnā, sīsakaṭāhaveṭhanaallacammaṃ kesānaṃ okāso. Paricchedato kesā sīsaveṭhanacamme vīhaggamattaṃ pavisitvā patiṭṭhitena heṭṭhā attano mūlatalena, upari ākāsena, tiriyaṃ aññamaññena paricchinnā. Dve kesā ekato natthīti ayaṃ sabhāgaparicchedo. “Kesā na lomā, lomā na kesā”ti evaṃ avasesaekatiṃ sakoṭṭhāsehi amissīkatā kesā nāma pāṭiyekko eko koṭṭhāsoti ayaṃ visabhāgaparicchedo. Idaṃ kesānaṃ vaṇṇādito nicchayanaṃ. Idaṃ pana nesaṃ vaṇṇādivasena pañcadhā paṭikkūlato nicchayanaṃ – kesā nāmete vaṇṇatopi paṭikkūlā āsayatopi saṇṭhānatopi gandhatopi okāsatopi paṭikkūlāti evaṃ sesakoṭṭhāsānampi yathāyogaṃ veditabbaṃ.

467. Thus, having accomplished both skills (ubhayakosalla), determining all portions by color and so forth (vaṇṇādivasena), repulsiveness should be determined in five ways by color and so forth, as shown by saying “vaṇṇā” and so forth. Development (bhāvanā) is asubha (impure) when portions are repulsive by color, etc. (vaṇṇa…pe… okāsehi koṭṭhāse paṭikkūlā)—thus constructed. Herein, take hair (kesā): by natural color, they are black like burnt wood (addāriṭṭhakavaṇṇā); by shape, long, round, or rod-like (dīghavaṭṭatulādaṇḍasaṇṭhānā); by direction, growing in the upward direction (uparimadisāya); by location (okāsa), delimited by earlobes (kaṇṇacūḷikā) on both sides, the forehead (naḷāṭanta) in front, and the throat (gaḷavāṭaka) behind, with the scalp’s moist skin (sīsakaṭāhaveṭhanaallacamma) as the place of hair. By delimitation (paricchedato), hair enters the scalp skin (sīsaveṭhanacamma) about the tip of a rice grain (vīhaggamattaṃ), established below by its own root surface (mūlatalena), above by space (ākāsena), and across by one another (aññamaññena)—this is the similar delimitation (sabhāgaparicchedo). “Hair is not body hair, body hair is not hair”—thus, by non-mixing with the remaining thirty-one portions (avasesaekatiṃ sakoṭṭhāsehi amissīkatā), hair is a distinct, individual portion (pāṭiyekko eko koṭṭhāso)—this is the dissimilar delimitation (visabhāgaparicchedo). This is the determination of hair by color and so forth (vaṇṇādito nicchayana). This is their fivefold determination as repulsive by color and so forth (vaṇṇādivasena pañcadhā paṭikkūlato nicchayana): hair is repulsive by color (vaṇṇatopi), by origin (āsayatopi), by shape (saṇṭhānatopi), by smell (gandhatopi), and by location (okāsatopi)—thus, the remaining portions should be understood accordingly.

467. Having thus accomplished both skills, having determined all the constituents by way of color and so on, he says “by color” and so on to show that repulsiveness is to be determined in five ways, by way of color and so on. The foul is the cultivation, with the construing: “By color … etc. … by location, the constituents are repulsive.” Herein, head-hairs, first of all, are of a black, dark addāriṭṭhaka color by their natural color; by shape, they are of the shape of long, round tūla stalks; by direction, they are produced in the upper direction; by location, [they are] delimited on both sides by the earlobes, in front by the hairline, in back by the nape of the neck; the location of the head-hairs is the skin of the head that encloses the skull. By delimitation, head-hairs, penetrating the skin that encloses the head by about a grain of paddy, are established below by the surface of their own roots, above by the air, and across by each other. There are not two head-hairs together – this is the common delimitation. “Head-hairs are not body-hairs, body-hairs are not head-hairs” – thus the head-hairs, not mixed with the remaining thirty-one constituents, are each individually a single constituent – this is the distinct delimitation. This is the determination of head-hairs by way of color and so on. But this is their determination of repulsiveness in five ways by way of color and so on – these head-hairs are repulsive by color, repulsive by origin, repulsive by shape, repulsive by smell, repulsive by location – thus, it should be understood for the remaining constituents, as appropriate.

Uddhumātādivatthūsūti uddhumātakavinīlakavipubbakavicchiddakavikkhāyitakavikkhittakahatavi- kkhittakalohitakapuḷavakaaṭṭhikasaṅkhātesu dasesu aviññāṇakaasubhavatthūsu asubhākāraṃ gahetvā pavattā bhāvanā vā asubhanti sambandho. Asubhabhāvanā.

“Uddhumātādivatthūsū” means development (bhāvanā) that takes the form of the impure (asubhākāra) in the ten unconscious impure objects (aviññāṇakaasubhavatthūsu)—bloated (uddhumātaka), livid (vinīlaka), festering (vipubbaka), cut-up (avicchiddaka), gnawed (avikkhāyitaka), scattered (avikkhittaka), hacked-and-scattered (ahatavikkhittaka), bloody (alohitaka), worm-infested (apuḷavaka), and skeletal (aṭṭhika)—or it is asubha (impure), thus connected. Asubhabhāvanā (development of the impure).

In the objects of the bloated and so forth means in the ten inanimate foul objects known as bloated, livid, festering, cut-up, gnawed, scattered, hacked and scattered, bloody, worm-infested, and a skeleton, taking the sign of the foul, the cultivation that arises is the foul. The cultivation of foulness.

468. “Maraṇaṃ me bhavissatī”ti vā “jīvitaṃ me uparujjhatī”ti vā “maraṇaṃ maraṇa”nti vā yoniso bhāvayitvānāti yojanā. Jīvitanti rūpajīvitindriyañca arūpajīvitindriyañca. Yonisoti upāyena. Evaṃ pavattayatoyeva hi ekaccassa nīvaraṇāni vikkhambhanti, maraṇārammaṇā sati saṇṭhāti, upacārappattameva kammaṭṭhānaṃ hoti.

468. “Maraṇaṃ me bhavissati” (death will happen to me), or “jīvitaṃ me uparujjhati” (my life will cease), or “maraṇaṃ maraṇa” (death, death)—having wisely developed (yoniso bhāvayitvā)—thus constructed. “Jīvita” means the material life-faculty (rūpajīvitindriya) and the immaterial life-faculty (arūpajīvitindriya). “Yoniso” means with method (upāyena). Indeed, by developing it in this way, for some, the hindrances (nīvaraṇāni) are suppressed, mindfulness based on death (maraṇārammaṇā sati) is established, and the meditation subject (kammaṭṭhāna) reaches only access concentration (upacārappatta).

468. The phrase is to be connected as “having thoughtfully cultivated” either, “‘Death will be for me,’” or, “‘My life is ceasing,’” or, “‘Death, death.’” Life refers to both the material life-faculty and the immaterial life-faculty. Thoughtfully (Yoniso) means by way of method. Indeed, for some, by just developing in this way, the hindrances are suppressed, mindfulness of death is established, and the meditation subject attains only to access concentration.

469-470. Yassa pana ettāvatā na hoti, tena vadhakapaccūpaṭṭhānādīhi aṭṭhahākārehi maraṇaṃ anussaritabbanti dassetuṃ “vadhakassevā”tiādimāha. Vadhakassa iva upaṭṭhānāti “imassa sīsaṃ chindissāmī”ti asiṃ gahetvā gīvāya sañcārayamānassa vadhakassa viya maraṇassa upaṭṭhānato. Sampattīnaṃ vipattitoti bhogasampattiyā jīvitasampattiyā ca vināsamaraṇasaṅkhātavipattito. Upasaṃharatoti yasamahattato puññamahattato thāmamahattato iddhimahattato paññāmahattato paccekabuddhato sammāsambuddhatoti imehi sattahākārehi attano upasaṃharaṇato . Kāyabahusādhāraṇāti asītiyā kimikulānaṃ, anekasatānaṃ rogānaṃ, bāhirānañca ahivicchikādīnaṃ maraṇassa paccayānaṃ sādhāraṇato. Āyudubbalatoti assāsapassāsūpanibaddhattairiyāpathūpanibaddhattādinā āyuno dubbalato. Kālavavatthānassa abhāvatoti “imasmiṃyeva kāle maritabbaṃ, na aññasmi”nti evaṃ kālavavatthānassa abhāvato. Addhānassa paricchedāti “manussānaṃ jīvitassa paricchedo nāma etarahi paritto, addhā yo ciraṃ jīvati, so vassasataṃ jīvatī”ti evaṃ addhānassa kālassa paricchedato.

469-470. For one for whom this is not sufficient, death should be recollected (maraṇaṃ anussaritabba) in eight ways, such as the presence of an executioner (vadhakapaccūpaṭṭhāna), as shown by saying “vadhakasseva” and so forth. “Vadhakassa iva upaṭṭhānā” means due to death’s presence like that of an executioner (vadhaka) who, holding a sword and moving it near the neck, says, “I will cut off his head.” “Sampattīnaṃ vipattito” means due to the failure (vipatti) of wealth and life, known as destruction and death (vināsamaraṇasaṅkhāta). “Upasaṃharato” means due to reflection (upasaṃharaṇa) on oneself in seven ways: from greatness of fame (yasamahatta), merit (puññamahatta), strength (thāmamahatta), psychic power (iddhimahatta), wisdom (paññāmahatta), a solitary Buddha (paccekabuddha), or a fully enlightened Buddha (sammāsambuddha). “Kāyabahusādhāraṇā” means due to the body being a common basis (sādhāraṇa) for eighty kinds of worms (kimikulā), hundreds of diseases (rogā), and external causes of death like snakes and scorpions (ahivicchikādi). “Āyudubbalato” means due to the weakness of life (āyuno dubbalato) dependent on in-and-out breathing (assāsapassāsūpanibaddha) and posture (iriyāpathūpanibaddha). “Kālavavatthānassa abhāvato” means due to the absence of a fixed time (kālavavatthāna), such as “death must occur only at this time, not another.” “Addhānassa paricchedā” means due to the limitation of duration (addhānassa pariccheda), as “the lifespan of humans is now limited; one who lives long lives a hundred years.”

469-470. But for one whom it does not happen by that much, the author says “like the presence of an executioner,” and so forth, to show that death should be recollected in eight great ways, starting with taking death as the presence of an executioner, and so on. Presence like an executioner’s is from the presence of death like an executioner who, having taken a sword and wielding it near the neck, [says] “I will cut off this one’s head”. From the downfall of attainments, is from downfall, described as the death-destruction, of both attainment of wealth and the attainment of life. From comparing means comparing oneself with seven great qualities, namely, from greatness of fame, greatness of merit, greatness of strength, greatness of psychic power, greatness of wisdom, solitary buddhas, and perfectly enlightened buddhas. Common to many in the body, is from the commonality of the factors of death, such as the eighty types of worm colonies, the hundreds of diseases, and external things like snakes, scorpions, etc. From the feebleness of vitality is from feebleness of vitality since it is dependent on in-and-out breathing, posture, and so on. From the absence of a fixed time is from the absence of a fixed time, such as “one should die at this time, not at another.” From the limitation of the life span, the limitation of life span or time such as “at present, the limitation of human lifespan is small; the lifespan of a long-lived person reaches a hundred years”.

Ettha pana kammaṭṭhānaṃ bhāvetvā vipassanāya saha paṭisambhidāhi arahattaṃ pattukāmena buddhaputtena yaṃ kātabbaṃ, taṃ ādikammikassa kulaputtassa vasena ādito paṭṭhāya saṅkhepenopadissāma. Catubbidhaṃ tāva sīlaṃ sodhetabbaṃ. Tattha tividhā visujjhanā anāpajjanaṃ, āpannavuṭṭhānaṃ, kilesehi ca appaṭipīḷanaṃ. Evaṃ visuddhasīlassa hi bhāvanā sampajjati. Yampidaṃ cetiyaṅgaṇavattādīnaṃ vasena ābhisamācārikasīlaṃ vuccati, tampi sādhukaṃ paripūretabbaṃ. Tato –

Herein, for a son of the Buddha (buddhaputta) who, having developed the meditation subject (kammaṭṭhāna), desires to attain arahantship (arahatta) along with insight (vipassanā) and the analytical knowledges (paṭisambhidā), what should be done will be briefly taught from the beginning in the manner of a noble son (kulaputta) who is a beginner (ādikammika). First, the fourfold virtue (sīla) should be purified. Herein, purification (visujjhana) is threefold: not committing offenses (anāpajjanaṃ), rising from committed offenses (āpannavuṭṭhānaṃ), and not being oppressed by defilements (kilesehi appaṭipīḷanaṃ). For one with purified virtue, development (bhāvanā) succeeds. The virtue related to proper conduct (ābhisamācārikasīla), such as duties in the monastery courtyard (cetiyaṅgaṇavatta), should also be well fulfilled. Then:

Here, however, we will concisely instruct, from the beginning, based on the beginner, a clansman, what should be done by a son of the Buddha who desires to attain Arahatship along with the analytical insights through the development of a meditation subject. The fourfold virtue should be purified. There are three kinds of purification: non-transgression, emerging from any transgression that has occurred, and non-oppression by defilements. Indeed, the meditation of one whose virtue is thus purified succeeds. Even that which is called the virtue of proper conduct (ābhisamācārikasīla) based on duties related to the Cetiya-courtyard and so on, should be fulfilled well. Then –

Addhānaṃ ñāti ābādho, gantho iddhīti te dasā”ti. (visuddhi. 1.41) –

Travel, relatives, illness, books, and psychic powers are these ten” (Visuddhi. 1.41).

Evaṃ vuttesu dasasu palibodhesu yo palibodho, yo upacchinditabbo. Evaṃ upacchinnapalibodhena –

Among these ten impediments (palibodha) as stated, whichever impediment should be cut off (upacchinditabbo). Having cut off the impediments in this way:

Among the ten hindrances thus mentioned, whatever hindrance is there should be cut off. Having thus cut off hindrances, one –

“Beloved, venerable, worthy of cultivation, a speaker, and patient with words;

Gambhīrañca kathaṃ kattā, no cāṭṭhāne niyojako”ti. (a. ni. 7.37) –

A speaker of profound matters, and not one who enjoins in what is unsuitable” (A. Ni. 7.37) –

Evaṃ vuttalakkhaṇaṃ ācariyaṃ upasaṅkamitvā kammaṭṭhānaṃ uggahetabbaṃ. Taṃ duvidhaṃ hoti sabbatthakakammaṭṭhānañca pārihāriyakammaṭṭhānañca. Tattha sabbatthakakammaṭṭhānaṃ nāma bhikkhusaṅghādīsu mettā, maraṇassati ca, “asubhasaññā”tipi eke. Etaṃ pana tayaṃ sabbattha atthayitabbaṃ icchitabbanti katvā, adhippetassa ca yogānuyogakammassa padaṭṭhānattā “sabbatthakakammaṭṭhāna”nti vuccati. Aṭṭhatiṃsārammaṇesu pana yaṃ yassa caritānukūlaṃ, taṃ tassa niccaṃ pariharitabbattā yathāvutteneva nayena “pārihāriyakammaṭṭhāna”nti vuccati, tato –

Approaching a teacher (ācariya) with these stated qualities, one should learn the meditation subject (kammaṭṭhāna). It is twofold: universal meditation subjects (sabbatthakakammaṭṭhāna) and protective meditation subjects (pārihāriyakammaṭṭhāna). Herein, “sabbatthakakammaṭṭhāna” means loving-kindness (mettā) toward the monastic community (bhikkhusaṅgha) and others, recollection of death (maraṇassati), and, according to some, perception of the impure (asubhasaññā). These three are called “sabbatthakakammaṭṭhāna” because they are to be practiced everywhere, desired everywhere, and serve as the foundation for the intended practice of meditation (yogānuyogakamma). Among the thirty-eight objects (aṭṭhatiṃsārammaṇa), that which suits one’s temperament (caritānukūla) is called “pārihāriyakammaṭṭhāna” because it should always be protected (pariharitabba) by that person, as explained. Then:

Having approached a teacher possessing the characteristics thus stated, one should learn a meditation subject. That is twofold: the universally applicable meditation subject and the constantly maintained meditation subject. There, the universally applicable meditation subject is loving-kindness towards the community of monks and others, and mindfulness of death, and some also say “the perception of foulness”. Moreover, because these three are desired to be applied everywhere, and because they are the foundation for the work of diligently applying oneself to the intended practice, they are called the “universally applicable meditation subjects”. Moreover, out of the thirty-eight objects, whatever is suitable to one’s temperament is called “constantly maintained meditation subject”, that which should always be practiced, in the way that was previously explained; therefore, -

Ārakā parivajjeyya, maggaṃ sappaṭibhayaṃ yathā”ti. (visuddhi. 1.52) –

Vuttaaṭṭhārasasenāsanadosavajjitaṃ “idha, bhikkhave, senāsanaṃ nātidūraṃ hoti naccāsannaṃ gamanāgamanasampannaṃ divā appākiṇṇaṃ rattiṃ appasaddaṃ appanigghosaṃ appaḍaṃsamakasavātātapasarīsapasamphassaṃ. Tasmiṃ kho pana senāsane viharantassa appakasireneva uppajjanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā. Tasmiṃ kho pana senāsane therā bhikkhū viharanti bahussutā āgatāgamā dhammavinayadharā mātikādharā. Te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati ’idaṃ bhante kathaṃ, imassa ko attho’ti. Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttāniṃ karonti, anekavihitesu ca kaṅkhāṭhānīyesu dhammesu kaṅkhaṃ paṭivinodenti. Evaṃ kho, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hotī”ti (a. ni. 10.11) vuttapañcaṅgasamannāgataṃ senāsanaṃ upagamma tattha vasantena “dīghāni kesalomanakhāni chinditabbāni, jiṇṇacīvaresu aggaḷaanuvātaparibhaṇḍadānādinā daḷhīkammaṃ vā tantacchedādīsu tunnakammaṃ vā kātabbaṃ, kiliṭṭhāni rajitabbāni, sace patte malaṃ hoti, patto pacitabbo, mañcapīṭhādīni sodhetabbānī”ti evaṃ vuttaupacchinnakhuddakapalibodhena katabhattakiccena bhattasammadaṃ vinodetvā ratanattayaguṇānussaraṇena cittaṃ sampahaṃsetvā ācariyuggahato ekapadampi asammuyhantena manasi kātabbanti.

Avoiding the eighteen faults of a dwelling (aṭṭhārasasenāsanadosa) as stated, one should approach a dwelling endowed with the five qualities as described: “Here, monks, a dwelling is neither too far nor too near, well-equipped for coming and going, not crowded by day, quiet and free from noise at night, with little contact from flies, mosquitoes, wind, heat, and creeping things. While dwelling there, robes, alms food, lodging, and medicinal requisites for the sick arise with little difficulty. In that dwelling, senior monks reside—learned, versed in the tradition (āgatāgamā), holders of the Dhamma and Vinaya, masters of the outlines (mātikādharā). Approaching them from time to time, one asks and inquires, ‘How is this, venerable sir? What is the meaning of this?’ Those venerable ones reveal what is hidden, clarify what is unclear, and dispel doubt in various doubtful matters. Thus, monks, a dwelling endowed with these five qualities is suitable” (a. ni. 10.11). Dwelling there, one should think: “Long hair, body hair, and nails should be cut; worn robes should be strengthened by sewing patches or mending threads; soiled items should be dyed; if there is dirt on the alms bowl, it should be cleaned; beds, seats, and so forth should be purified.” Having completed the meal and dispelled post-meal lethargy (bhattasammada), gladdening the mind by recollecting the qualities of the Triple Gem (ratanattayaguṇānussaraṇa), one should mentally practice the meditation subject learned from the teacher (ācariyuggahato) without forgetting even a single word.

Having approached a dwelling place free from the eighteen faults of dwelling places as mentioned, and endowed with the five factors as stated: “Here, monks, a dwelling place is neither too far nor too near, convenient for coming and going, not crowded by day, quiet at night, with little noise, little clamor, free from the disturbance of gadflies, mosquitoes, wind, heat, and creeping things. While residing in that dwelling place, requisites of robes, alms-food, dwelling, and medicine for the sick arise without difficulty. And in that dwelling place, elder monks reside who are learned, who have received the tradition, who maintain the Dhamma, the Vinaya, and the Mātikā. Approaching them from time to time, he inquires and questions them: ‘Venerable sir, how is this? What is the meaning of this?’ Those venerable ones clarify for him what has not been clarified, make plain what has not been made plain, and dispel his doubts concerning the many points of uncertainty.” (A. Ni. 10.11) Residing there, he should “cut long hair, nails, and toenails; he should reinforce old robes by darning, stitching the edges, attaching borders and patches, or mend tears; he should dye soiled ones; if there is rust on the bowl, he should bake the bowl; he should clean the bed, seat, and so forth.” Having done what has to be after meal, thus removing minor hindrances as described, and dispelling the lethargy, delight the mind by recollecting qualities of triple gems, not forgetting even a single word learned from a teacher, is to be kept in mind.

50. Vipassanāniddesavaṇṇanā

50. Exposition of the Section on Insight

471-2. Nāmarūpanti cittacetasikasaṅkhātaṃ nāmañca aṭṭhavīsatividhaṃ rūpañca. “Namanalakkhaṇaṃ nāmaṃ, ruppanalakkhaṇaṃ rūpaṃ, nāmarūpato na añño attādiko koci atthī”ti evaṃ jhānalābhī ce, jhānato vuṭṭhāya jhānagataṃ vā vipassanāyāniko ce, pakiṇṇakabhūtaṃ nāmarūpaṃ pariggahetvā. Pātimokkhasaṃvarādi sīlavisuddhi, caturārakkhavasena dīpitā sopacārasamādhisaṅkhātā cittavisuddhi ca vuttāva nāmāti iminā diṭṭhivisuddhi kathitā. Tato tassa paccayañca pariggahetvāti sambandho. Tassa paccayanti “paṭisandhikkhaṇe nāmarūpadvayameva avijjātaṇhāupādānakammehi uppajjati, na issarādikāraṇenā”tiādinā tassa kāraṇaṃ, iminā kaṅkhāvitaraṇavisuddhi dassitā.

471-2. “Nāmarūpa” means mentality (nāma) consisting of consciousness and mental factors (cittacetasikasaṅkhāta) and materiality (rūpa) of twenty-eight kinds. “Nāma has the characteristic of bending (namanalakkhaṇa), rūpa has the characteristic of being oppressed (ruppanalakkhaṇa); apart from nāmarūpa, there is no self or anything else”—thus, if one has attained jhāna (jhānalābhī), emerging from jhāna (jhānato vuṭṭhāya), one discerns the nāmarūpa pertaining to jhāna; if one follows the insight path (vipassanāyānika), one discerns the scattered nāmarūpa (pakiṇṇakabhūta). Virtue purification (sīlavisuddhi) such as pātimokkhasaṃvara and purification of mind (cittavisuddhi) consisting of access concentration (upacārasamādhi) as explained by the four protections (caturārakkha) have already been described—by this, purification of view (diṭṭhivisuddhi) is indicated. Then, discerning its conditions (paccaya) as well—thus connected. “Tassa paccaya” means its cause, as in “at the moment of rebirth-linking (paṭisandhikkhaṇe), only the twofold nāmarūpa arises due to ignorance (avijjā), craving (taṇhā), clinging (upādāna), and kamma, not due to a creator (issara) or other causes”—by this, purification by overcoming doubt (kaṅkhāvitaraṇavisuddhi) is shown.

471-2. Nāma-rūpa means nāma, which is mind and mental factors, and rūpa, which is of twenty-eight kinds. “Nāma is characterized by bending, rūpa is characterized by breaking. There is nothing else like a self, apart from nāma and rūpa.” If he is a gainer of jhāna in this way, having arisen from jhāna; or, if he is one who is starting with insight, by grasping name-and-form that has become discrete (pakiṇṇakabhūtaṃ). The purity of conduct consisting of restraint according to the Pātimokkha and so forth, and the purity of mind consisting of concentration with its accessories as illuminated by the four protections, have already been explained; by this, the purity of view is explained. Then, by grasping its condition, is the connection. Its condition means “at the moment of relinking, only the duality of nāma and rūpa arises due to ignorance, craving, clinging, and kamma, not due to a creator god and so forth,”. And by this, means its cause the purity of overcoming doubt is shown.

Hutvā abhāvato aniccāti sabbepi nāmarūpasaṅkhārā uppajjitvā abhāvāpajjanato aniccā. Udayabbayapīḷanā dukkhāti uppādanirodhavasena pīḷanato dukkhā. Avasavattittā anattāti attano vase avattanato anattāti evaṃ saṅkhārehi saddhiṃ tilakkhaṇaṃ āropetvā. Punappunaṃ sammasantoti yathāvuttanayena sammasanto samathayāniko vipassanāyāniko ca yogāvacaro. Iminā maggāmaggañāṇadassanavisuddhi, paṭipadāñāṇadassanavisuddhi ca dassitā. Saṅkhārānameva hi udayabbayādinānupassanato udayabbayabhaṅgabhayaādīnavanibbidāmuñcitukamyatāpaṭisaṅkhānupassanāsa- ṅkhārupekkhāñāṇasaṅkhātassa aṭṭhavidhassa ñāṇassa vasena sikhāppattaṃ vipassanāñāṇaṃ paṭipadāñāṇadassanavisuddhi nāma. Anupubbena sabbasaṃyojanakkhayaṃ pāpuṇeyyāti iminā ñāṇadassanavisuddhi dassitā. Sabbasaṃyojanakkhayanti orambhāgiyānaṃ pañcannaṃ saṃyojanānaṃ heṭṭhā maggattayena khepitattā, itaresaṃ uddhambhāgiyānaṃ saṃyojanānaṃ khepitattā ca sabbesaṃ saṃyojanānaṃ khayante jātaṃ arahattamaggaṃ.

“Hutvā abhāvato aniccā” means all conditioned phenomena (nāmarūpasaṅkhārā) are impermanent (aniccā) because, having arisen, they cease to be (abhāvāpajjanato). “Udayabbayapīḷanā dukkhā” means they are suffering (dukkhā) due to oppression by arising and ceasing (uppādanirodhavasena pīḷanato). “Avasavattittā anattā” means they are not-self (anattā) because they do not conform to one’s will (attano vase avattanato)—thus applying the three characteristics (tilakkhaṇa) to conditioned phenomena. “Punappunaṃ sammasanto” means repeatedly contemplating (sammasanto) in the manner described, whether a practitioner of calm (samathayānika) or insight (vipassanāyānika). By this, purification by knowledge and vision of what is and is not the path (maggāmaggañāṇadassanavisuddhi) and purification by knowledge and vision of the path (paṭipadāñāṇadassanavisuddhi) are shown. Indeed, insight knowledge (vipassanāñāṇa), reaching its peak through the eightfold knowledge (aṭṭhavidhañāṇa)—arising-and-passing-away (udayabbaya), dissolution (bhaṅga), fear (bhaya), disadvantage (ādīnava), disenchantment (nibbidā), desire for deliverance (muñcitukamyatā), reflection (paṭisaṅkhānupassanā), and equanimity toward conditioned phenomena (saṅkhārupekkhā)—is called paṭipadāñāṇadassanavisuddhi. “Anupubbena sabbasaṃyojanakkhayaṃ pāpuṇeyya” means one would gradually attain the destruction of all fetters (sabbasaṃyojanakkhaya)—by this, purification by knowledge and vision (ñāṇadassanavisuddhi) is shown. “Sabbasaṃyojanakkhaya” means the destruction of all fetters: the lower five fetters (orambhāgiya) are eradicated by the three lower paths (maggattaya), and the remaining upper fetters (uddhambhāgiya) are eradicated, culminating in the path of arahantship (arahattamagga).

Impermanent because of being and then not being All formations of nāma and rūpa are impermanent because, having arisen, they cease to be. Painful because of the oppression of arising and passing away they are painful because of the oppression of arising and ceasing. Not-self because of not being subject to control they are not-self because they do not submit to one’s own control. Thus, applying the three characteristics along with the formations. Constantly contemplating in the manner described, the meditator, whether following the path of serenity or the path of insight. By this, the purity of knowledge and vision of what is the path and what is not the path, and the purity of knowledge and vision of the way are shown. Indeed, through seeing the arising and passing away, etc., of formations, insight knowledge that has reached its peak through eight kinds of knowledge—namely, knowledge of arising and passing away, dissolution, fear, danger, disenchantment, desire for deliverance, reflection, and equanimity towards formations—is called the purity of knowledge and vision of the way. Gradually he should attain the destruction of all fetters by this, the purity of knowledge and vision is shown. Destruction of all fetters means the path of arahatship, born at the end of the destruction of all fetters, because the five lower fetters have been destroyed by the three lower paths, and the remaining upper fetters have been destroyed.

Nigamanakathāvaṇṇanā

Exposition of the Concluding Verses

473. Yasmā kāraṇā yā sikkhanā, ayaṃ bhikkhukiccaṃ, ato tasmā kāraṇāti attho.

473. For what reason (yasmā kāraṇā) there is training (sikkhanā), this is the duty of a monk (bhikkhukiccaṃ); “ato” means therefore (tasmā), due to that reason.

473. Because whatever practice, this is the duty of a monk, therefore, for that reason, is the meaning.

474. Niccaso lokavicārinoti niccaṃ loke vicarato. Mālutasseva parissamo na sambhotīti yojanā. Mālutassevāti vātassa iva. Na sambhotīti na hoti.

474. “Niccaso lokavicārino” means constantly wandering in the world (loke vicarato). The fatigue (parissamo) of the wind (māluta) does not arise (na sambhoti)—thus constructed. “Mālutasseva” means like the wind (vātassa iva). “Na sambhoti” means it does not occur.

474. For one who always wanders in the world for one who constantly wanders in the world. The meaning is exhaustion does not arise, just like to the wind. Like to the wind (Mālutassevā) is just like to the wind. Does not arise (Na sambhoti) is does not exist.

475-6. Tambapaṇṇi eva tambapaṇṇiyo, ketu viya ketu, tambapaṇṇiye ketūti tappuriso. Tena racitā dhammavinayaññupasaṃsitā ayaṃ khuddasikkhā parimāṇato gāthānaṃ pañcamattehi satehi ettāvatā niṭṭhānamupāgatāti sambandho.

475-6. Tambapaṇṇi is indeed Tambapaṇṇiyo, like ketu is ketu; “Tambapaṇṇiye ketu” is a tappurisa compound. Thus, this Khuddasikkhā, composed by him, praised by those skilled in the Dhamma and Vinaya, is completed with approximately five hundred verses in measure—this is the connection.

475-6. Tambapaṇṇi indeed are the Tambapaṇṇiyo; ketu is like a banner; Tambapaṇṇiye ketūti is a coordinate compound (tappurisa). This Khuddasikkhā, composed by him, concerning knowledge of the Dhamma and Vinaya, consisting of approximately five hundred stanzas in extent, has come to completion with thus much - is the connection.

Nigamanakathā

Concluding Statement

Concluding Narrative

By the greatly honored official named Mānā, who was virtuous by his quality;

Desiring the prosperity of the Conqueror’s dispensation through this commentary.

The desired commentary for the abundant flourishing of the Dispensation of the Conqueror.

Which serves as a cause for the excellent rise of the Perfectly Enlightened One’s dispensation;

The cause of the excellent arising of the Perfectly Enlightened One’s Dispensation,;

May I strive for the excellent rise of the Perfectly Enlightened One’s dispensation.

Bring about the excellent arising of the Perfectly Enlightened One’s Dispensation.

Of those who bring about the illuminating of the Dispensation, who has attained to the state of teacher;

The elder with steadfast wisdom, a treasury of insight, revered by the virtuous.

This commentary on the Khuddasikkhā, too, brings great auspiciousness and satisfaction.

Khuddasikkhā-mūlasikkhā

Khuddasikkhā-mūlasikkhā

Khuddasikkhā-Mūlasikkhā

Khuddasikkhā

Khuddasikkhā

Khuddasikkhā

Ganthārambhakathā

Discourse on the Beginning of the Text

Introductory Verses

1. Pārājikaniddeso

1. Explanation of the Pārājika Offenses

1. Explanation of the Pārājikā

2. Saṅghādisesaniddeso

2. Explanation of the Saṅghādisesa Offenses

2. Explanation of the Saṅghādisesa

3. Cīvaraniddeso

3. Explanation of Robes

3. Description of Robes

4. Rajananiddeso

4. Explanation of Dyes

4. Description of Dye

5. Pattaniddeso

5. Explanation of the Almsbowl

5. Description of Bowl

6. Thālakaniddeso

6. Explanation of the Tray

6. Description of Dishes

7. Pavāraṇāniddeso

7. Explanation of the Invitation Ceremony

7. Description of Invitation

8. Kālikaniddeso

8. Explanation of Time-Bound Requisites

8. Classification of Foods According to Time

9. Paṭiggāhaniddeso

9. Explanation of Acceptance

9. Section on Receiving (Paṭiggāha)

10. Akappiyamaṃsaniddeso

10. Explanation of Improper Meat

10. Section on Unallowable Meat

11. Nissaggiyaniddeso

11. Explanation of Nissaggiya Offenses

11. Section on Requiring Forfeiture

12. Pācittiyaniddeso

12. Explanation of Pācitti Offenses

12. Section on Pācittiya

13. Samaṇakappaniddeso

13. Explanation of Monastic Propriety

13. Section on what is Allowable for a Monk

14. Bhūminiddeso

14. Exposition on Land

14. Description of Grounds

15. Upajjhācariyavattaniddeso

15. Exposition on Duties toward Preceptor and Teacher

15. Description of Duties for Preceptors and Teachers

16. Vaccapassāvaṭṭhānikaniddeso

16. Exposition on Latrine and Urination Places

16. Instruction on the Place for Excrement and Urination

17. Āpucchakaraṇaniddeso

17. Exposition on Asking Permission

17. Instruction on Taking Leave

18. Nagganiddeso

18. Exposition on Nakedness

18. Instruction on Nakedness

19. Nhānakappaniddeso

19. Exposition on Bathing Regulations

19. Instruction on Bathing Practice

20. Avandiyaniddeso

20. Exposition on Those Not to Be Revered

20. Instruction on Those Not to be Venerated

21. Cammaniddeso

21. Exposition on Leather

21. Instruction on Leather

22. Upāhananiddeso

22. Exposition on Sandals

22. Instruction on Footwear

23. Anolokiyaniddeso

23. Exposition on Not Looking

23. The Section on Looking

24. Añjanīniddeso

24. Exposition on Collyrium