Namo tassa bhagavato arahato sammāsambuddhassa

Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One.

Vinayapiṭake

In the Vinaya Piṭaka

Pācittiya-aṭṭhakathā

The Commentary to the Pācittiya

5. Pācittiyakaṇḍaṃ

5. The Pācittiya Section

1. Musāvādavaggo

1. The Chapter on False Speech

1. Musāvādasikkhāpadavaṇṇanā

1. The Explanation of the Training Rule on False Speech

Yesaṃ [Pg.1] navahi vaggehi, saṅgaho suppatiṭṭhito;

Khuddakānaṃ ayaṃ dāni, tesaṃ bhavati vaṇṇanā.

Of those minor training rules, the collection of which is well-established by nine chapters, this is now the explanation.

1. Tattha musāvādavaggassa tāva paṭhamasikkhāpade hatthakoti tassa therassa nāmaṃ. Sakyānaṃ puttoti sakyaputto. Buddhakāle kira sakyakulato asīti purisasahassāni pabbajiṃsu, tesaṃ so aññataroti. Vādakkhittoti ‘‘vādaṃ karissāmī’’ti evaṃ parivitakkitena vādena paravādisantikaṃ khitto pakkhitto pahito pesitoti attho. Vādamhi vā sakena cittena khitto. Yatra yatra vādo tatra tatreva sandissatītipi vādakkhitto. Avajānitvā avajānātīti attano vāde kañci dosaṃ sallakkhento ‘‘nāyaṃ mama vādo’’ti avajānitvā puna kathento kathento niddosataṃ sallakkhetvā ‘‘mameva ayaṃ vādo’’ti paṭijānāti. Paṭijānitvā avajānātīti kismiñcideva vacane ānisaṃsaṃ sallakkhento ‘‘ayaṃ mama vādo’’ti paṭijānitvā puna kathento kathento tattha dosaṃ sallakkhetvā [Pg.2] ‘‘nāyaṃ mama vādo’’ti avajānāti. Aññenaññaṃ paṭicaratīti aññena kāraṇena aññaṃ kāraṇaṃ paṭicarati paṭicchādeti ajjhottharati, ‘‘rūpaṃ aniccaṃ jānitabbato’’ti vatvā puna ‘‘jātidhammato’’tiādīni vadati. Kurundiyaṃ pana ‘‘etassa paṭicchādanahetuṃ aññaṃ bahuṃ kathetī’’ti vuttaṃ. Tatrāyaṃ adhippāyo – yaṃ taṃ paṭijānanañca avajānanañca, tassa paṭicchādanatthaṃ ‘‘ko āha, kiṃ āha, kismiṃ āhā’’ti evamādi bahuṃ bhāsatīti. Puna mahāaṭṭhakathāyaṃ ‘‘avajānitvā paṭijānanto paṭijānitvā avajānanto eva ca aññenaññaṃ paṭicaratī’’ti vuttaṃ. Sampajānamusā bhāsatīti jānanto musā bhāsati. Saṅketaṃ katvā visaṃvādetīti purebhattādīsu ‘‘asukasmiṃ nāma kāle asukasmiṃ nāma padese vādo hotū’’ti saṅketaṃ katvā saṅketato pure vā pacchā vā gantvā ‘‘passatha bho, titthiyā na āgatā parājitā’’ti pakkamati.

1. Herein, in the first training rule of the chapter on false speech, 'Hatthaka' was the name of that elder. He is called 'Sakyaputta,' meaning 'son of the Sakyans.' Indeed, in the time of the Buddha, eighty thousand men from the Sakyan clan went forth; he was one of them. 'Vādakkhitta' means one who, having conceived the thought, 'I will engage in debate,' is thrown, cast, sent, or dispatched by that debate into the presence of an opponent. Or, one who is thrown into debate by his own mind. He is also called 'Vādakkhitta' because he appears wherever there is a debate. 'Having denied, he acknowledges' means: noticing some fault in his own argument, he denies it, saying, 'This is not my argument,' and then, while speaking again, noticing its faultlessness, he acknowledges, 'This is indeed my argument.' 'Having acknowledged, he denies' means: noticing some benefit in a certain statement, he acknowledges, 'This is my argument,' but then, while speaking again, noticing a fault in it, he denies it, saying, 'This is not my argument.' 'He covers one thing with another' means he covers, conceals, or overlays one reason with another reason; for instance, having said, 'Form is impermanent because it is knowable,' he then says things such as, 'because it is subject to arising.' But in the Kurundī Commentary, it is said: 'He says much else as a reason for covering this up.' Herein, this is the intention: for the purpose of covering up that acknowledging and denying, he says much, such as, 'Who said it? What was said? In what context was it said?' Again, in the Mahā-aṭṭhakathā, it is said: 'One who, having denied, acknowledges, and one who, having acknowledged, denies, is one who covers one thing with another.' 'He speaks a deliberate falsehood' means he knowingly speaks falsely. 'Having made an appointment, he deceives' means that, regarding a time and place such as in the morning, having made an appointment, saying, 'Let there be a debate at such-and-such a time, in such-and-such a place,' he then goes either before or after the appointed time and departs, saying, 'Look, sirs, the sectarians have not come—they are defeated!'

2. Sampajānamusāvādeti jānitvā jānantassa ca musā bhaṇane.

2. 'In deliberate false speech' means because of speaking falsely, both having known beforehand that one will speak falsely, and while knowing that one is speaking falsely.

3. Visaṃvādanapurekkhārassāti visaṃvādanacittaṃ purato katvā vadantassa. Vācāti micchāvācāpariyāpannavacanasamuṭṭhāpikā cetanā. Girāti tāya cetanāya samuṭṭhāpitasaddaṃ dasseti. Byappathoti vacanapatho; vācāyeva hi aññesampi diṭṭhānugatimāpajjantānaṃ pathabhūtato byappathoti vuccati. Vacībhedoti vacīsaññitāya vācāya bhedo; pabhedagatā vācā eva evaṃ vuccati. Vācasikā viññattīti vacīviññatti. Evaṃ paṭhamapadena suddhacetanā, majjhe tīhi taṃsamuṭṭhāpitasaddasahitā cetanā, ante ekena viññattisahitā cetanā ‘‘kathitā’’ti veditabbā. Anariyavohārāti anariyānaṃ bālaputhujjanānaṃ vohārā.

3. 'Of one who has the aim of deceiving' means of one who speaks having placed the intention to deceive foremost. 'Speech' (vācā) is the volition that gives rise to speech included in wrong speech. 'Utterance' (girā) indicates the sound produced by that volition. 'Verbal path' (byappatho) is the path of speech; for speech itself is called 'byappatho' because it becomes a path for others who follow the seen example. 'Division of speech' (vacībhedo) is the division of speech designated as 'vacī'; speech that has reached a state of division is so called. 'Verbal intimation' (vācasikā viññatti) is intimation by speech. Thus, it should be understood that by the first term (vācā), pure volition is stated; by the three in the middle, volition together with the sound produced by it; and by the one at the end, volition together with intimation. 'Ignoble expressions' are the expressions of non-ariyas, of foolish worldlings.

Evaṃ sampajānamusāvādaṃ dassetvā idāni ante vuttānaṃ sampajānamusāvādasaṅkhātānaṃ anariyavohārānaṃ lakkhaṇaṃ dassento ‘‘adiṭṭhaṃ diṭṭhaṃ me’’tiādimāha. Tattha adiṭṭhaṃ diṭṭhaṃ meti evaṃ vadato vacanaṃ taṃsamuṭṭhāpikā vā cetanā eko anariyavohāroti iminā nayena attho veditabbo. Apicettha cakkhuvasena aggahitārammaṇaṃ adiṭṭhaṃ, sotavasena aggahitaṃ asutaṃ, ghānādivasena munitvā tīhi indriyehi ekābaddhaṃ viya katvā patvā aggahitaṃ amutaṃ, aññatra pañcahi indriyehi suddhena [Pg.3] viññāṇeneva aggahitaṃ aviññātanti veditabbaṃ. Pāḷiyaṃ pana ‘‘adiṭṭhaṃ nāma na cakkhunā diṭṭha’’nti evaṃ oḷārikeneva nayena desanā katāti. Diṭṭhādīsu ca attanāpi parenapi diṭṭhaṃ diṭṭhameva. Evaṃ sutamutaviññātānīti ayameko pariyāyo. Aparo nayo yaṃ attanā diṭṭhaṃ diṭṭhameva taṃ. Esa nayo sutādīsu. Yaṃ pana parena diṭṭhaṃ, taṃ attanā sutaṭṭhāne tiṭṭhati. Evaṃ mutādīnipi.

Having thus explained deliberate false speech, now, wishing to show the characteristics of the ignoble expressions mentioned at the end, which are classified as deliberate false speech, he says, 'What was unseen, I have seen,' and so on. Therein, the meaning should be understood in this way: the speech of one who says, 'What was unseen, I have seen,' or the volition that produces that speech, is one ignoble expression. Furthermore, herein, an object not apprehended by way of the eye is 'unseen'; what is not apprehended by way of the ear is 'unheard'; what is not apprehended by way of the nose, etc., having been cognized and, as it were, bound together as one by the three faculties, is 'unsensed'; what is not apprehended by pure mind-consciousness alone, apart from the five faculties, is 'unknown.' But in the Pāḷi, the teaching was given in a plain manner, thus: '"Unseen" means not seen with the eye.' And regarding 'seen,' etc., what is seen by oneself or by another is simply 'seen.' The same is true for 'heard,' 'sensed,' and 'known'—this is one interpretation. Another interpretation: what is seen by oneself is 'seen.' This method applies to 'heard,' etc. But what is seen by another stands in the place of what is heard by oneself. The same is true for 'sensed,' etc.

4. Idāni tesaṃ anariyavohārānaṃ vasena āpattiṃ āropetvā dassento ‘‘tīhākārehī’’tiādimāha. Tassattho ‘‘tīhi ākārehi paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassā’’ti evamādicatutthapārājikapāḷivaṇṇanāyaṃ vuttanayeneva veditabbo. Kevalañhi tattha ‘‘paṭhamaṃ jhānaṃ samāpajji’’nti idha ‘‘adiṭṭhaṃ diṭṭhaṃ me’’ti, tattha ca ‘‘āpatti pārājikassā’’ti ‘‘idha āpatti pācittiyassā’’ti evaṃ vatthumatte āpattimatte ca viseso, sesaṃ ekalakkhaṇamevāti.

4. Now, wishing to show the application of an offense by way of those ignoble expressions, he says, 'In three ways,' etc. Its meaning should be understood in the same way as explained in the commentary on the Pāḷi of the fourth pārājika training rule, which begins, 'By three modes... an offense of pārājika...' For there is a difference only in the subject matter and in the offense itself: there, it is 'I attained the first jhāna,' while here it is 'What was unseen, I have seen'; and there, 'the offense of pārājika,' while here, 'the offense of pācittiya.' The remaining procedure has the same characteristic.

9. Tīhākārehi diṭṭhe vematikotiādīnampi attho ‘‘diṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto diṭṭhe vematiko’’ti evamādiduṭṭhadosapāḷivaṇṇanāyaṃ vuttanayeneva veditabbo. Pāḷimattameva hi ettha viseso, atthe pana satheravāde kiñci nānākaraṇaṃ natthi.

9. The meaning of 'in three ways, being uncertain about what was seen,' and so on, should also be understood in the way explained in the commentary on the Pāḷi of the Duṭṭhadosa (Corrupting by Malice) training rule, which begins, 'Regarding what was seen... being uncertain...' Indeed, herein the only difference is in the Pāḷi text; but in the meaning, within the Theravāda, there is no difference whatsoever.

11. Sahasā bhaṇatīti avīmaṃsitvā anupadhāretvā vā vegena diṭṭhampi ‘‘adiṭṭhaṃ me’’ti bhaṇati. Aññaṃ bhaṇissāmīti aññaṃ bhaṇatīti mandattā jaḷattā pakkhalanto ‘‘cīvara’’nti vattabbe ‘‘cīra’’nti ādiṃ bhaṇati. Yo pana sāmaṇerena ‘‘api bhante mayhaṃ upajjhāyaṃ passitthā’’ti vutto keḷiṃ kurumāno ‘‘tava upajjhāyo dārusakaṭaṃ yojetvā gato bhavissatī’’ti vā siṅgālasaddaṃ sutvā ‘‘kassāyaṃ bhante saddo’’ti vutto ‘‘mātuyā te yānena gacchantiyā kaddame laggacakkaṃ uddharantānaṃ ayaṃ saddo’’ti vā evaṃ neva davā na ravā aññaṃ bhaṇati, so āpattiṃ āpajjatiyeva. Aññā pūraṇakathā nāma hoti, eko gāme thokaṃ telaṃ labhitvā vihāraṃ āgato sāmaṇeraṃ bhaṇati – ‘‘tvaṃ ajja kuhiṃ gato, gāmo ekatelo ahosī’’ti vā pacchikāya ṭhapitaṃ pūvakhaṇḍaṃ labhitvā [Pg.4] ‘‘ajja gāme pacchikāhi pūve cāresu’’nti vā, ayaṃ musāvādova hoti. Sesaṃ uttānamevāti.

11. 'Speaking rashly' (`sahasā bhaṇati`) means: without investigating or without considering, speaking quickly, one says of what was seen, 'I did not see it.' 'Intending to say one thing, one says another' (`Aññaṃ bhaṇissāmīti aññaṃ bhaṇati`) means: due to dullness or stupidity, stumbling in speech, when 'cīvara' (robe) should be said, one says 'cīra' (bark-cloth), and so on. Furthermore, a monk who, being asked by a novice, 'Venerable sir, did you see my preceptor?', wanting to make a joke, says, 'Your preceptor must have gone, having yoked a firewood cart,' or, having heard the sound of a jackal, being asked, 'Venerable sir, whose sound is this?', says, 'This is the sound of those lifting the wheel of your mother's vehicle, which got stuck in the mud while she was traveling'—thus speaks something else that is neither for play (`dava`) nor for teasing (`ravā`), he certainly incurs an offense. Another type is called 'exaggeration' (`pūraṇakathā`). A certain monk, having received a little oil in the village, comes to the monastery and says to a novice, 'Where did you go today? The whole village was a single mass of oil,' or, having received a piece of cake placed in a small basket, says, 'Today in the village they distributed cakes with small baskets.' This is indeed a falsehood. The rest is self-evident.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

This training rule has a threefold origin: it arises from body-and-mind, from speech-and-mind, or from body-speech-and-mind. It is an action of transgression; there is release from the offense if there is no perception of transgression; it is intentional; it is blameworthy in the world; it is a bodily action; it is a verbal action; it involves an unwholesome mind-state; and it is associated with the three feelings.

Musāvādasikkhāpadaṃ paṭhamaṃ.

The First Training Rule on False Speech.

2. Omasavādasikkhāpadavaṇṇanā

2. Explanation of the Training Rule on Abusive Speech

12. Dutiyasikkhāpade omasantīti ovijjhanti. Khuṃsentīti akkosanti. Vambhentīti padhaṃsenti.

12. In the second training rule, 'they speak contemptuously' (`omasanti`) means they pierce with words. 'They taunt' (`khuṃsenti`) means they revile. 'They disparage' (`vambhentīti`) means they denigrate.

13. Bhūtapubbanti idaṃ vatthuṃ bhagavā omasavādagarahaṇatthaṃ āhari. Nandivisālo nāmāti nandīti tassa balībaddassa nāmaṃ, visāṇāni panassa visālāni, tasmā ‘‘nandivisālo’’ti vuccati. Bodhisatto tena samayena nandivisālo nāma hoti. Brāhmaṇo taṃ yāgubhattādīhi ativiya posesi. Atha so brāhmaṇaṃ anukampamāno ‘‘gaccha tva’’ntiādimāha. Tattheva aṭṭhāsīti ahetukapaṭisandhikālepi parakhuṃsanaṃ amanāpatoyeva paccesi, tasmā brāhmaṇassa dosaṃ dassetukāmo aṭṭhāsi. Sakaṭasataṃ atibaddhaṃ pavaṭṭesīti paṭipāṭiyā ṭhapetvā heṭṭhārukkhe datvā ekābaddhaṃ katvā muggamāsavālukādīhi puṇṇaṃ sakaṭasataṃ pavaṭṭento, kiñcāpi pubbe patiṭṭhitārappadesaṃ puna are patte pavaṭṭitaṃ hoti, bodhisatto pana purimasakaṭena patiṭṭhitaṭṭhāne pacchimasakaṭaṃ patiṭṭhāpetuṃ sakaṭasatappamāṇaṃ padesaṃ pavaṭṭesi. Bodhisattānañhi sithilakaraṇaṃ nāma natthi. Tena cattamano ahūti tena brāhmaṇassa dhanalābhena attano kammena ca so nandivisālo attamano ahosi.

13. 'Once upon a time'—the Blessed One brought forth this story for the purpose of censuring abusive speech. 'Nandivisāla by name' means: 'Nandi' was the name of that bull, and his horns (`visāṇāni`) were large (`visālāni`); therefore, he was called 'Nandivisāla.' At that time, the Bodhisatta was the bull named Nandivisāla. A brahmin nourished him exceedingly well with rice-gruel, rice, and so on. Then, feeling compassion for the brahmin, he spoke the words beginning with, 'Go, you...' 'He stood right there' means: even at the time of a rootless rebirth-linking, he understood the reviling of others as being unpleasant; therefore, wishing to show the brahmin's fault, he stood still. 'He set a hundred carts, yoked together, in motion' means: having arranged them in a line, placing logs underneath and tying them together as one, he set in motion a hundred carts filled with mung beans, black gram, sand, and so on. Although it is said to be 'set in motion' when the spoke of the rear wheel reaches the place where the spoke of the front wheel was previously established, the Bodhisatta, however, set them in motion for a distance of a hundred cart-lengths, in order to make the last cart stand in the place where the first cart had stood. For indeed, there is no such thing as slackness for Bodhisattas. 'He was pleased by that' means: that Nandivisāla was pleased on account of the brahmin's gain of wealth and on account of his own deed.

15. Akkosenapīti [Pg.5] ettha pana yasmā parato ‘‘dve akkosā – hīno ca akkoso ukkaṭṭho ca akkoso’’ti vibhajitukāmo, tasmā yathā pubbe ‘‘hīnenapi akkosena khuṃsentī’’ti vuttaṃ; evaṃ avatvā ‘‘akkosena’’ iccevamāha. Venajātīti tacchakajāti; veṇukārajātītipi vadanti. Nesādajātīti migaluddakādijāti.

15. Furthermore, regarding 'even with abuse': because later on He wished to distinguish 'two kinds of abuse: low abuse and high abuse,' therefore, instead of saying it as the Elders of the Council had said in the preceding story, 'they taunt even with low abuse,' He simply said 'with abuse.' 'Veṇa caste' is the carpenter caste; some also say it is the bamboo-worker caste. 'Nesāda caste' is the caste of deer-hunters and the like.

Rathakārajātīti cammakārajāti. Pukkusajātīti pupphachaḍḍakajāti. Avakaṇṇakādi dāsānaṃ nāmaṃ hoti; tasmā hīnaṃ. Oññātanti avaññātaṃ; ‘‘uññāta’’ntipi paṭhanti. Avaññātanti vambhetvā ñātaṃ. Hīḷitanti jigucchitaṃ. Paribhūtanti kimetenātiti paribhavakataṃ. Acittīkatanti na garukataṃ.

'Rathakāra caste' is the leather-worker caste. 'Pukkusa caste' is the flower-remover caste. Names such as Avakaṇṇaka are names for slaves; therefore, they are low. 'Despised' (`oññātaṃ`) means looked down upon (`avaññātaṃ`); some also read it as 'uññātaṃ.' 'Looked down upon' (`avaññātaṃ`) means known through contempt. 'Scorned' (`hīḷitaṃ`) means detested. 'Treated with disdain' (`paribhūtaṃ`) means treated with contempt, as in 'What is the use of this?' 'Disrespected' (`acittīkataṃ`) means not held in esteem.

Koṭṭhakakammanti tacchakakammaṃ. Muddāti hatthamuddāgaṇanā. Gaṇanāti acchiddakādiavasesagaṇanā. Lekhāti akkharalekhā. Madhumehābādho vedanāya abhāvato ‘‘ukkaṭṭho’’ti vutto. Pāṭikaṅkhāti icchitabbā. Yakārena vā bhakārena vāti yakārabhakāre yojetvā yo akkoso. Kāṭakoṭacikāya vāti ‘‘kāṭa’’nti purisanimittaṃ, ‘‘koṭacikā’’ti itthinimittaṃ; etehi vā yo akkoso, eso hīno nāma akkosoti.

'Joinery' (`koṭṭhakakammaṃ`) is carpenter's work. 'Calculation by signs' (`muddā`) is counting by hand gestures. 'Calculation' (`gaṇanā`) is calculation such as `acchiddaka` and other remainder calculations. 'Writing' (`lekhā`) is the writing of letters. The disease of diabetes (`madhumehābādho`) is called 'high' (`ukkaṭṭho`) because of the absence of pain. 'To be expected' (`pāṭikaṅkhā`) means to be wished for. 'With the letter ya or with the letter bha' refers to whatever abuse there is by joining the letters 'ya' and 'bha'. As for 'with `kāṭa` or `koṭacikā`': '`kāṭa`' is the male organ, '`koṭacikā`' is the female organ; whatever abuse is given with these, this is called 'low abuse'.

16. Idāni tesaṃ jātiādīnaṃ pabhedavasena āpattiṃ āropetvā dassento ‘‘upasampanno upasampanna’’ntiādimāha. Tattha khuṃsetukāmo vambhetukāmo maṅkukattukāmoti akkositukāmo padhaṃsitukāmo garahitukāmo nittejaṃ kattukāmoti attho. Hīnena hīnanti hīnena jātivacanena hīnajātikaṃ. Etena upāyena sabbapadesu attho veditabbo.

16. Now, to show how an offense is incurred according to the classification of those things such as birth, He said, 'an ordained person to an ordained person,' and so on. Therein, 'wishing to taunt, wishing to disparage, wishing to make ashamed' means: wishing to revile, wishing to denigrate, wishing to censure, wishing to make powerless. 'Low by low' means abusing a person of low birth with a word indicating low birth. By this method, the meaning should be understood in all instances.

Ettha ca hīnena hīnaṃ vadanto kiñcāpi saccaṃ vadati, omasitukāmatāya panassa vācāya vācāya pācittiyaṃ. Ukkaṭṭhena hīnaṃ vadanto ca kiñcāpi alikaṃ bhaṇati, omasitukāmatāya pana imināva sikkhāpadena pācittiyaṃ āpajjati, na purimena. Yopi ‘‘aticaṇḍālosi, atibrāhmaṇosi, duṭṭhacaṇḍālosi, duṭṭhabrāhmaṇosī’’tiādīni vadati, sopi āpattiyā kāretabbo.

And here, one who speaks of a low person with a low term, although he speaks the truth, because of the desire to speak contemptuously, there is a pācittiya offense for every utterance. And one who speaks of a low person with a high term, although he speaks a falsehood, because of the desire to speak contemptuously, he incurs a pācittiya offense by this very training rule, not by the previous one. Whoever says things such as, 'You are more than a caṇḍāla,' 'You are more than a brahmin,' 'You are a wicked caṇḍāla,' 'You are a wicked brahmin,' he too should be dealt with according to the offense.

26. Santi [Pg.6] idhekacceti vāre pana pariharitvā vuttabhāvena dukkaṭaṃ. Eseva nayo ye nūna…pe… na mayanti vāresupi. Anupasampanne pana catūsupi vāresu dukkaṭameva. Corosi gaṇṭhibhedakosītiādivacanehi pana upasampannepi anupampannepi sabbavāresu dukkaṭameva. Davakamyatāya pana upasampannepi anupasampannepi sabbavāresu dubbhāsitaṃ. Davakamyatā nāma keḷihasādhippāyatā. Imasmiñca sikkhāpade ṭhapetvā bhikkhuṃ bhikkhunīādayo sabbasattā anupasampannaṭṭhāne ṭhitāti veditabbā.

26. Further, in the case of 'santi idhekacce' ('there are some here'), because it is spoken evasively, it is a dukkaṭa offense. This same method applies also in the cases of 'ye nūna...' and 'na mayanti...'. Further, for one who speaks to a person who is not fully ordained, in all four cases, it is only a dukkaṭa offense. But with words such as, 'You are a thief; you are a housebreaker,' for one who speaks thus, whether to a fully ordained person or to one who is not fully ordained, in all cases, it is only a dukkaṭa offense. Further, due to a desire for jesting, for one who speaks thus, whether to a fully ordained person or to one who is not fully ordained, in all cases, it is an offense of wrong speech (dubbhāsita). 'Davakamyatā' means the intention of jesting and laughing. And in this training rule, excepting a male monk, all beings, such as nuns and so on, should be understood as standing in the place of the not-fully-ordained.

35. Atthapurekkhārassātiādīsu pāḷiyā atthaṃ vaṇṇayanto atthapurekkhāro; pāḷiṃ vācento dhammapurekkhāro; anusiṭṭhiyaṃ ṭhatvā ‘‘idānipi caṇḍālosi, pāpaṃ mā akāsi, mā tamo tamaparāyaṇo ahosī’’tiādinā nayena kathento anusāsanīpurekkhāro nāmāti veditabbo. Sesaṃ uttānameva.

35. In phrases such as 'atthapurekkhārassa': one who explains the meaning of the Pāli is an 'atthapurekkhāro' (one who has the meaning as his foremost concern); one who teaches the Pāli is a 'dhammapurekkhāro' (one who has the Pāli text as his foremost concern); one who, standing in admonition, speaks in a manner such as, 'Even now you are an outcaste; do not do evil; do not be one for whom darkness is the final destination,' should be known as an 'anusāsanīpurekkhāro' (one who has instruction as his foremost concern). The rest is self-evident.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti. Kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti. Dubbhāsitāpatti panettha vācācittato samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, akusalacittaṃ, dvivedanaṃ sukhā ca majjhattā cāti.

It has three origins: it arises from body-and-mind, speech-and-mind, and body-speech-and-mind. It is an action, there is exemption through perception, it is intentional, it is blameworthy in the world, it is a bodily action, a verbal action, it involves an unwholesome mind, and is accompanied by painful feeling. Herein, however, the offense of wrong speech arises from speech-and-mind. It is an action, there is exemption through perception, it is intentional, it involves an unwholesome mind, and is accompanied by two feelings: pleasant and neutral.

Omasavādasikkhāpadaṃ dutiyaṃ.

The second training rule on contemptuous speech.

3. Pesuññasikkhāpadavaṇṇanā

3. The Explanation of the Training Rule on Divisive Speech

36. Tatiyasikkhāpade – bhaṇḍanajātānanti sañjātabhaṇḍanānaṃ. Bhaṇḍananti kalahassa pubbabhāgo, ‘‘iminā ca iminā ca idaṃ kataṃ; evaṃ vutte evaṃ vakkhāmā’’tiādikaṃ sakasakapakkhe sammantanaṃ. Kalahoti āpattigāmiko kāyavācāvītikkamo. Vivādoti viggāhikakathā. Taṃ vivādaṃ āpannānaṃ vivādāpannānaṃ. Pesuññanti pisuṇavācaṃ, piyabhāvassa suññakaraṇavācanti vuttaṃ hoti.

36. In the third training rule: 'bhaṇḍanajātānaṃ' means those for whom a quarrel has arisen. 'Bhaṇḍana' is the preliminary stage of a conflict ('kalaha'); it is the consultation on one's own side, such as, 'This was done by this person and that person; when this is said, we will say that.' 'Kalaha' is a bodily or verbal transgression that leads to an offense. 'Vivādo' is contentious speech. 'Vivādāpannānaṃ' means those who have entered into such a dispute. 'Pesuññaṃ' is divisive speech ('pisuṇavāca'); that is to say, it is speech that makes the state of affection void.

37. Bhikkhupesuññeti [Pg.7] bhikkhūnaṃ pesuññe; bhikkhuto sutvā bhikkhunā bhikkhussa upasaṃhaṭapesuññeti attho.

37. 'Bhikkhupesuññe' means divisive speech concerning monks; that is, a monk, having heard from one monk, conveys divisive speech to another monk.

38. Dvīhākārehīti dvīhi kāraṇehi. Piyakamyassa vāti ‘‘evaṃ ahaṃ etassa piyo bhavissāmī’’ti attano piyabhāvaṃ patthayamānassa vā. Bhedādhippāyassa vāti ‘‘evamayaṃ etena saddhiṃ bhijjissatī’’ti parassa parena bhedaṃ icchantassa vā. Jātitopītiādi sabbaṃ purimasikkhāpade vuttanayameva. Idhāpi bhikkhuniṃ ādiṃ katvā sabbe anupasampannā nāma.

38. 'Dvīhākārehi' means by two reasons. 'Piyakamyassa vā' refers to one who desires his own state of being dear, thinking, 'Thus I will become dear to this person.' 'Bhedādhippāyassa vā' refers to one who desires the division of one person from another, thinking, 'Thus this person will be divided from that one.' Everything from 'jātitopi' onwards is in the same way as was stated in the previous training rule. Here too, beginning with a nun, all are called 'not fully ordained'.

Na piyakamyassa na bhedādhippāyassāti ekaṃ akkosantaṃ ekañca khamantaṃ disvā ‘‘aho nillajjo, īdisampi nāma bhavantaṃ puna vattabbaṃ maññissatī’’ti evaṃ kevalaṃ pāpagarahitāya bhaṇantassa anāpatti. Sesaṃ uttānatthameva. Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

'Not with the desire to be liked, not with the intention of causing division': having seen one person scolding and another enduring, if one speaks purely with the aim of censuring the evil person, saying, 'Oh, how shameless! He thinks it is proper to speak again to such a venerable one,' there is no offense. The rest has a clear meaning. It has three origins: it arises from body-and-mind, speech-and-mind, and body-speech-and-mind. It is an action, there is exemption through perception, it is intentional, it is blameworthy in the world, it is a bodily action, a verbal action, it involves an unwholesome mind, and is accompanied by three feelings.

Pesuññasikkhāpadaṃ tatiyaṃ.

The third training rule on divisive speech.

4. Padasodhammasikkhāpadavaṇṇanā

4. The Explanation of the Training Rule on Teaching the Dhamma Unit by Unit

44. Catutthasikkhāpade – appatissāti appatissavā. Upāsakāti vutte vacanampi na sotukāmā; anādarāti attho. Appatissayā vā anīcavuttinoti attho. Asabhāgavuttikāti visabhāgajīvikā, yathā bhikkhūsu vattitabbaṃ; evaṃ appavattavuttinoti attho.

44. In the fourth training rule: 'appatissā' means not listening attentively. Even when addressed as 'lay followers,' they are not willing to listen to the words; the meaning is that they are disrespectful. Alternatively, 'appatissayā' means not relying upon, not having lowly conduct; this is the meaning. 'Asabhāgavuttikā' means having a dissimilar livelihood; that is, they do not conduct themselves in the way one should conduct oneself towards monks; this is the meaning.

45. Padaso dhammaṃ vāceyyāti ekato padaṃ padaṃ dhammaṃ vāceyya; koṭṭhāsaṃ koṭṭhāsaṃ vāceyyāti attho. Yasmā pana taṃ koṭṭhāsanāmakaṃ padaṃ catubbidhaṃ hoti, tasmā taṃ dassetuṃ ‘‘padaṃ anupadaṃ anvakkharaṃ anubyañjana’’nti padabhājanaṃ vuttaṃ. Tattha padanti eko gāthāpādo adhippeto. Anupadanti dutiyapādo. Anvakkharanti ekekamakkharaṃ. Anubyañjananti purimabyañjanena sadisaṃ pacchābyañjanaṃ. Yaṃ kiñci vā ekamakkharaṃ anvakkharaṃ, akkharasamūho anubyañjanaṃ, akkharānubyañjanasamūho padaṃ. Paṭhamapadaṃ padameva, dutiyaṃ anupadanti evamettha nānākaraṇaṃ veditabbaṃ.

45. 'One should teach the Dhamma unit by unit' means one should cause the Dhamma to be recited together, unit by unit; the meaning is that one should cause it to be recited section by section. And since that 'pada', called a section, is fourfold, the classification of terms was stated as 'pada (unit), anupada (following unit), anvakkhara (letter by letter), anubyañjana (consonant cluster)' in order to show this. Therein, by 'pada' is meant one line of a verse. By 'anupada' is meant the second line. By 'anvakkhara' is meant each single letter. By 'anubyañjana' is meant a subsequent consonant cluster similar to a preceding consonant cluster. Alternatively, any single letter is 'anvakkhara'; a group of letters is 'anubyañjana'; a group of letters or a group of 'anubyañjana' ending in an inflection is a 'pada'. The first 'pada' is simply 'pada'; the second is 'anupada'. Thus the distinctions should be understood here.

Idāni [Pg.8] padaṃ nāma ekato paṭṭhapetvā ekato osāpentīti gāthābandhaṃ dhammaṃ vācento ‘‘manopubbaṅgamā dhammā’’ti ekamekaṃ padaṃ sāmaṇerena saddhiṃ ekato ārabhitvā ekatoyeva niṭṭhāpeti. Evaṃ vācentassa padagaṇanāya pācittiyā veditabbā. Anupadaṃ nāma pāṭekkaṃ paṭṭhapetvā ekato osāpentīti therena ‘‘manopubbaṅgamā dhammā’’ti vutte sāmaṇero taṃ padaṃ apāpuṇitvā ‘‘manoseṭṭhā manomayā’’ti dutiyapadaṃ ekato bhaṇati, ime pāṭekkaṃ paṭṭhapetvā ekato osāpenti nāma. Evaṃ vācentassāpi anupadagaṇanāya pācittiyā. Anvakkharaṃ nāma rūpaṃ aniccanti vuccamāno ‘‘rū’’ti opātetīti ‘‘rūpaṃ aniccanti bhaṇa sāmaṇerā’’ti vuccamāno rūkāramattameva ekato vatvā tiṭṭhati. Evaṃ vācentassāpi anvakkharagaṇanāya pācittiyā. Gāthābandhepi ca esa nayo labbhatiyeva. Anubyañjanaṃ nāma rūpaṃ aniccanti vuccamāno vedanā aniccāti saddaṃ nicchāretīti ‘‘rūpaṃ, bhikkhave, aniccaṃ, vedanā aniccā’’ti imaṃ suttaṃ vācayamāno therena ‘‘rūpaṃ anicca’’nti vuccamāno sāmaṇero sīghapaññatāya ‘‘vedanā aniccā’’ti imaṃ aniccapadaṃ therassa ‘‘rūpaṃ anicca’’nti etena aniccapadena saddhiṃ ekato bhaṇanto vācaṃ nicchāreti. Evaṃ vācentassāpi anubyañjanagaṇanāya pācittiyā. Ayaṃ panettha saṅkhepo – imesu padādīsu yaṃ yaṃ ekato bhaṇati tena tena āpattiṃ āpajjatīti.

Now, `pada` is when a teacher, while teaching the Dhamma composed in verse, begins each phrase, such as 'Mind precedes all phenomena,' together with a novice and finishes it together. For a teacher who teaches in this way, `pācittiya` offenses should be understood according to the count of the phrases. `Anupada` is when, the elder having said, 'Mind precedes all phenomena,' the novice, not having caught up with that phrase, recites the second phrase, 'Mind is chief, mind-made,' together. These are said to start separately and finish together. For a teacher who teaches in this way also, there are `pācittiya` offenses according to the count of the following phrases. `Anvakkhara` is when, being told, 'Novice, say, "Form is impermanent,"' he recites only the syllable 'rū' together and then stops. For a teacher who teaches in this way also, there are `pācittiya` offenses according to the count of the syllables. And this same method is indeed applicable in the case of verse compositions. `Anubyañjana` is when, while a teacher is teaching the discourse, 'Form, monks, is impermanent; feeling is impermanent,' and the elder says, 'Form is impermanent,' the novice, due to his quick-wittedness, utters the word 'impermanent' from 'Feeling is impermanent' together with the elder's word 'impermanent' from 'Form is impermanent,' thus uttering the speech. For a teacher who teaches in this way also, there are `pācittiya` offenses according to the count of the consonants. This is the summary here: regarding these phrases and so on, whichever he recites together, through that he incurs an offense.

Buddhabhāsitoti sakalaṃ vinayapiṭakaṃ abhidhammapiṭakaṃ dhammapadaṃ cariyāpiṭakaṃ udānaṃ itivuttakaṃ jātakaṃ suttanipāto vimānavatthu petavatthu brahmajālādīni ca suttāni. Sāvakabhāsitoti catuparisapariyāpannehi sāvakehi bhāsito anaṅgaṇasammādiṭṭhianumānasuttacuḷavedallamahāvedallādiko. Isibhāsitoti bāhiraparibbājakehi bhāsito sakalo paribbājakavaggo, bāvariyassa antevāsikānaṃ soḷasannaṃ brāhmaṇānaṃ pucchāti evamādi. Devatābhāsitoti devatāhi bhāsito; so devatāsaṃyuttadevaputtasaṃyuttamārasaṃyuttabrahmasaṃyuttasakkasaṃyuttādivasena veditabbo.

Spoken by the Buddha: the entire Vinayapiṭaka, Abhidhammapiṭaka, Dhammapada, Cariyāpiṭaka, Udāna, Itivuttaka, Jātaka, Suttanipāta, Vimānavatthu, Petavatthu, and the suttas beginning with the Brahmajāla. Spoken by the disciples: that which was spoken by the disciples included in the four assemblies, such as the Anaṅgaṇa, Sammādiṭṭhi, Anumāna, Cuḷavedalla, and Mahāvedalla suttas. Spoken by the seers: the entire Paribbājakavagga spoken by external wanderers, the questions of the sixteen brahmin disciples of Bāvari, and so on. Spoken by the deities: that which was spoken by the deities; this should be understood by way of the Devatāsaṃyutta, Devaputtasaṃyutta, Mārasaṃyutta, Brahmasaṃyutta, Sakkasaṃyutta, and others.

Atthūpasañhitoti aṭṭhakathānissito. Dhammūpasañhitoti pāḷinissito; ubhayenāpi vivaṭṭūpanissitameva vadati. Kiñcāpi vivaṭṭūpanissitaṃ vadati, tisso saṅgītiyo āruḷhadhammaṃyeva pana padaso vācentassa āpatti[Pg.9]. Vivaṭṭūpanissitepi nānābhāsāvasena gāthāsilokabandhādīhi abhisaṅkhate anāpatti. Tisso saṅgītiyo anāruḷhepi kulumbasuttaṃ rājovādasuttaṃ tikkhindriyaṃ catuparivaṭṭaṃ nandopanandanti īdise āpattiyeva. Apalāladamanampi vuttaṃ, mahāpaccariyampana paṭisiddhaṃ. Meṇḍakamilindapañhesu therassa sakapaṭibhāne anāpatti, yaṃ rañño saññāpanatthaṃ āharitvā vuttaṃ, tattha āpatti. Vaṇṇapiṭakaaṅgulimālapiṭakaraṭṭhapālagaajataāḷavakagajjitaguḷhamaggaguḷhavessantaraguḷhavinayavedallapiṭakāni pana abuddhavacanāniyevāti vuttaṃ. Sīlūpadeso nāma dhammasenāpatinā vuttoti vadanti, tasmiṃ āpattiyeva. Aññānipi maggakathāārammaṇakathābuddhikadaṇḍaka ñāṇavatthuasubhakathādīni atthi, tesu sattatiṃsa bodhipakkhiyadhammā vibhattā, dhutaṅgapañhe paṭipadā vibhattā; tasmā tesu āpattīti vuttaṃ. Mahāpaccariyādīsu pana saṅgītiṃ anāruḷhesu rājovādatikkhindriyacatuparivaṭṭanandopanandakulumbasuttesuyeva āpattīti vatvā avasesesu yaṃ buddhavacanato āharitvā vuttaṃ, tadeva āpattivatthu hoti, na itaranti ayamattho pariggahito.

'Connected to the meaning' means based on the commentary. 'Connected to the Dhamma' means based on the Pāḷi. In both cases, it speaks only of what is connected to release from the round of rebirth. Although it speaks of what is connected to release, there is an offense for one who teaches phrase by phrase only the Dhamma included in the three Councils. Even in what is connected to release, there is no offense in a work composed in various languages with verses, stanzas, and the like. Even among those not included in the three Councils, in works such as the Kulumbasutta, Rājovādasutta, Tikkhindriyasutta, Catuparivaṭṭasutta, and Nandopanandasutta, there is indeed an offense. The 'Taming of Apalāla' is also said to be a cause for an offense, but in the Mahāpaccarī this is rejected. In the Questions of Meṇḍaka and Milinda, there is no offense for the elder's own inspired utterance; but for what is brought forth from the canon and spoken to make the king understand, there is an offense. The Vaṇṇapiṭaka, Aṅgulimālapiṭaka, Raṭṭhapālagajjita, Āḷavakagajjita, Guḷhamagga, Guḷhavessantara, Guḷhavinaya, and Vedallapiṭaka are said to be not the words of the Buddha. They say that the Sīlūpadesa was spoken by the General of the Dhamma; in that, there is indeed an offense. There are also other works such as the Maggakathā, Ārammaṇakathā, Buddhikadaṇḍaka, Ñāṇavatthu, and Asubhakathā; in them, the thirty-seven factors of awakening are analyzed, and in the Dhutaṅgapañha, the practice is analyzed; therefore, it is said that in these there is an offense. However, in the Mahāpaccarī and other commentaries, the accepted meaning is that among those texts not included in the Councils, there is an offense only in the Rājovādasutta, Tikkhindriyasutta, Catuparivaṭṭasutta, Nandopanandasutta, and Kulumbasutta; and that in the remaining texts, only that which is brought forth from the word of the Buddha and spoken is a basis for an offense, not the other parts.

48. Ekato uddisāpentoti anupasampannena saddhiṃ ekato uddesaṃ gaṇhantopi ekato vadati anāpattīti attho.

48. Regarding 'causing to learn together': the meaning is that there is no offense for a monk who, while learning a text together with an unordained person, also recites it together.

Tatrāyaṃ vinicchayo – upasampanno ca anupasampanno ca nisīditvā uddisāpenti. Ācariyo nisinnānaṃ bhaṇāmīti tehi saddhiṃ ekato vadati, ācariyassa āpatti. Anupasampannena saddhiṃ gaṇhantassa anāpatti. Dvepi ṭhitā gaṇhanti, eseva nayo. Daharabhikkhu nisinno, sāmaṇero ṭhito, nisinnassa bhaṇāmīti bhaṇato anāpatti. Sace daharo tiṭṭhati, itaro nisīdati, ṭhitassa bhaṇāmīti bhaṇatopi anāpatti. Sace bahūnaṃ bhikkhūnaṃ antare eko sāmaṇero nisinno hoti, tasmiṃ nisinne padaso dhammaṃ vācentassa ācariyassa acittakāpatti. Sace sāmaṇero upacāraṃ muñcitvā ṭhito vā nisinno vā hoti, yesaṃ vāceti, tesu apariyāpannattā ekena disābhāgena palāyanakaganthaṃ nāma gaṇhātīti saṅkhyaṃ gacchati, tasmā anāpatti. Ekato sajjhāyaṃ karontopi anupasampannena saddhiṃ upasampanno ekato sajjhāyaṃ karonto [Pg.10] tena saddhiṃyeva bhaṇati, anāpatti. Anupasampannassa santike uddesaṃ gaṇhantassapi tena saddhiṃ ekato bhaṇantassa anāpatti. Ayampi hi ekato sajjhāyaṃ karoticceva saṅkhyaṃ gacchati.

Herein is the decision: Both an ordained person and an unordained person, having sat down, request instruction. If the teacher, thinking, 'I will recite for those who are sitting,' recites together with them, there is an offense for the teacher. For a monk who is learning together with an unordained person, there is no offense. If both learn while standing, this is the same method. If a junior monk is sitting and a novice is standing, there is no offense for the teacher who recites thinking, 'I will recite for the one who is sitting.' If the junior monk stands and the other sits, there is also no offense for one who recites thinking, 'I will recite for the one who is standing.' If one novice is sitting among many monks, for the teacher who is teaching the Dhamma phrase by phrase while that novice is sitting, there is an unintentional offense. If the novice, having left the vicinity, is standing or sitting, because he is not included among those to whom the teacher is teaching, it is reckoned as 'learning a text that has departed to one side'; therefore, there is no offense. Also, when making a communal recitation, if an ordained person, making a communal recitation with an unordained person, recites together with him, there is no offense. Also for one who is receiving instruction in the presence of an unordained person, if he recites together with him, there is no offense. For this one, too, is reckoned as 'making a communal recitation'.

Yebhuyyena paguṇaṃ ganthaṃ bhaṇantaṃ opātetīti sace ekagāthāya eko pādo na āgacchati, sesaṃ āgacchati, ayaṃ yebhuyyena paguṇagantho nāma. Etena nayena suttepi veditabbo. Taṃ opātentassa evaṃ bhaṇāhīti ekatopi bhaṇantassa anāpatti. Osārentaṃ opātetīti suttaṃ uccārentaṃ parisamajjhe parisaṅkamānaṃ evaṃ vadehīti tena saddhiṃ ekatopi vadantassa anāpatti. Yaṃ pana mahāpaccariyādīsu ‘‘mayā saddhiṃ mā vadā’’ti vutto yadi vadati, ‘‘anāpattī’’ti vuttaṃ, taṃ mahāaṭṭhakathāyaṃ natthi, natthibhāvoyeva cassa yutto. Kasmā? Kiriyasamuṭṭhānattā. Itarathā hi kiriyākiriyaṃ bhaveyya. Sesaṃ uttānatthameva.

As for 'prompts one who is reciting a text that is mostly mastered': if one line of a verse does not come to mind, but the rest does, this is called a 'text that is mostly mastered.' By this method, it should also be understood in the case of a prose text. For one who prompts him, saying, 'Recite thus,' even if reciting together, there is no offense. As for 'prompts one who is faltering': for one who, saying, 'Speak thus,' speaks together with a novice who is hesitant in the midst of an assembly while reciting a text, there is no offense. However, that which is said in the Mahāpaccarī and other commentaries—'If a novice who was told, "Do not recite with me," recites, there is no offense'—that is not found in the Great Commentary, and its very absence is proper. Why? Because this training rule has its origin in the action. Otherwise, this training rule would be one of action and non-action. The rest has an obvious meaning.

Padasodhammasamuṭṭhānaṃ – vācato ca vācācittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

This training rule has its origin in teaching the Dhamma phrase by phrase. It arises from speech and from speech-with-intention. It is an action, not exempt through perception, unintentional, an offense by formulation, a verbal action, involving three kinds of consciousness, and involving three kinds of feeling.

Padasodhammasikkhāpadaṃ catutthaṃ.

The fourth training rule concerning teaching the Dhamma phrase by phrase.

5. Sahaseyyasikkhāpadavaṇṇanā

5. Explanation of the Training Rule on Lying Down Together

49. Pañcamasikkhāpade – muṭṭhassatī asampajānāti pubbabhāge satisampajaññassa akaraṇavasenetaṃ vuttaṃ, bhavaṅgotiṇṇakāle pana kuto satisampajaññanti! Vikūjamānāti vippalapamānā. Kākacchamānāti nāsāya kākasaddaṃ viya niratthakasaddaṃ muñcamānā. Upāsakāti paṭhamataraṃ uṭṭhitaupāsakā.

49. In the fifth training rule: The phrase 'unmindful and not clearly comprehending' is said by way of not applying mindfulness and clear comprehension in the initial stage. For truly, at the time of descending into the life-continuum, whence could there be mindfulness and clear comprehension! 'Vikūjamānā' means muttering deliriously. 'Kākacchamānā' means emitting a meaningless sound from the nose like the sound of a crow. 'Upāsakā' means the lay followers who had risen earlier.

50. Etadavocunti ‘‘bhagavatā āvuso rāhula sikkhāpadaṃ paññatta’’nti bhikkhū sikkhāpadagāraveneva etaṃ avocuṃ. Pakatiyā pana te bhagavati ca gāravena āyasmato ca rāhulassa sikkhākāmatāya tassa āyasmato vasanaṭṭhānaṃ āgatassa cūḷamañcakaṃ vā apassenaṃ vā yaṃ atthi taṃ paññapetvā cīvaraṃ vā uttarāsaṅgaṃ vā ussīsakaraṇatthāya denti[Pg.11]. Tatridaṃ tassāyasmato sikkhākāmatāya – bhikkhū kira taṃ dūratova āgacchantaṃ disvā muṭṭhisammuñjaniñca kacavarachaḍḍanakañca bahi khipanti. Athaññehi ‘‘āvuso kenidaṃ pātita’’nti vutte aññe evaṃ vadanti – ‘‘bhante, rāhulo imasmiṃ padese sañcari, tena nu kho pātita’’nti. So panāyasmā ‘‘na mayhaṃ bhante idaṃ kamma’’nti ekadivasampi avatvā taṃ paṭisāmetvā bhikkhū khamāpetvā gacchati. Vaccakuṭiyā seyyaṃ kappesīti taṃyeva sikkhākāmataṃ anubrūhanto dhammasenāpatimahāmoggallānaānandattherādīnaṃ santikaṃ agantvā bhagavato vaḷañjanakavaccakuṭiyaṃ seyyaṃ kappesi. Sā kira kuṭi kavāṭabaddhā gandhaparibhaṇḍakatā samosaritapupphadāmā cetiyaṭṭhānamiva tiṭṭhati, aparibhogā aññesaṃ.

50. As for the words 'They said this': The monks said this—referring to the statement 'The Blessed One... has laid down a training rule'—solely out of respect for the training rule. But by nature, out of reverence for the Blessed One and because of the Venerable Rāhula's eagerness for the training, when that venerable one came to their dwelling place, they would prepare whatever was available—a small couch or a leaning-board—and give him a robe or an upper robe for the purpose of making a pillow. Herein is an illustration of that venerable one's eagerness for the training: It is said that the monks, seeing him coming from afar, would throw a hand-broom and a rubbish basket outside. Then, when others asked, 'Sirs, by whom was this dropped?' other monks would say thus: 'Venerable sirs, Rāhula was wandering in this area; could it have been dropped by him?' But that venerable one, without saying even for a single day, 'Venerable sirs, this is not my doing,' would put them away, ask the monks for forgiveness, and then go. As for 'He made his bed in the privy': Augmenting that very eagerness for the training, not going to the presence of the General of the Dhamma, the Elder Mahāmoggallāna, the Elder Ānanda, and others, he made his bed in the Blessed One's privy for personal use. It is said that privy was fitted with a door-leaf, was made fragrant with perfumes, had garlands of flowers hanging down, and stood like a shrine-place, not for the use of others.

51. Uttaridirattatirattanti bhagavā sāmaṇerānaṃ saṅgahakaraṇatthāya tirattaṃ parihāraṃ adāsi. Na hi yuttaṃ kuladārake pabbājetvā nānuggahetunti. Sahaseyyanti ekato seyyaṃ. Seyyāti kāyappasāraṇasaṅkhātaṃ sayanampi vuccati, yasmiṃ senāsane sayanti, tampi. Tattha senāsanaṃ tāva dassetuṃ ‘‘seyyā nāma sabbacchannā’’tiādi vuttaṃ. Kāyappasāraṇaṃ dassetuṃ anupasampanne nipanne bhikkhu nipajjatī’’tiādi vuttaṃ. Tasmā ayamettha attho – ‘‘senāsanasaṅkhātaṃ seyyaṃ pavisitvā kāyappasāraṇasaṅkhātaṃ seyyaṃ kappeyya vidaheyya sampādeyyā’’ti. Sabbacchannātiādinā pana tassā senāsanasaṅkhātāya seyyāya lakkhaṇaṃ vuttaṃ. Tasmā yaṃ senāsanaṃ upari pañcahi chadanehi aññena vā kenaci sabbameva paṭicchannaṃ, ayaṃ sabbacchannā nāma seyyā. Aṭṭhakathāsu pana pākaṭavohāraṃ gahetvā vācuggatavasena ‘‘sabbacchannā nāma pañcahi chadanehi channā’’ti vuttaṃ. Kiñcāpi vuttaṃ? Atha kho dussakuṭiyaṃ vasantassāpi na sakkā anāpatti kātuṃ, tasmā yaṃ kiñci paṭicchādanasamatthaṃ idha chadanañca paricchannañca veditabbaṃ. Pañcavidhacchadaneyeva hi gayhamāne padaracchannepi sahaseyyā na bhaveyya. Yaṃ pana senāsanaṃ bhūmito paṭṭhāya yāva chadanaṃ āhacca pākārena vā aññena vā kenaci antamaso vatthenāpi parikkhittaṃ, ayaṃ sabbaparicchannā nāma seyyā. Chadanaṃ anāhacca sabbantimena pariyāyena diyaḍḍhahatthubbedhena pākārādinā parikkhittāpi sabbaparicchannāyevāti kurundaṭṭhakathāyaṃ vuttaṃ. Yassā pana upari bahutaraṃ ṭhānaṃ channaṃ, appaṃ acchannaṃ, samantato [Pg.12] vā bahutaraṃ parikkhittaṃ, appaṃ aparikkhittaṃ, ayaṃ yebhuyyena channā yebhuyyena paricchannā nāma. Iminā hi lakkhaṇena samannāgato sacepi sattabhūmako pāsādo ekūpacāro hoti, satagabbhaṃ vā catussālaṃ vā, ekaseyyāicceva saṅkhyaṃ gacchati. Taṃ sandhāya vuttaṃ ‘‘catutthe divase atthaṅgate sūriye anupasampanne nipanne bhikkhu nipajjati, āpatti pācittiyassā’’tiādi.

51. Regarding 'for more than two or three nights': The Blessed One gave a concession of three nights for the purpose of supporting the novices. For it is not proper to give the going forth to sons of good family and then not support them. 'Lying down together' means lying down in one place. 'Seyyā' is said of both the act of lying down, defined as stretching out the body, and also of the lodging in which one lies down. Therein, to show 'lodging' first, the passage beginning 'A lying-down place, namely, one that is fully roofed...' was spoken. To show 'stretching out the body', the passage beginning 'when an unordained one is lying down, a monk lies down...' was spoken. Therefore, this is the meaning here: 'Having entered a lodging called a seyyā, one might prepare, arrange, or accomplish the act of lying down, which is also called a seyyā.' By the passage beginning 'fully roofed,' the characteristic of that lodging called a seyyā is stated. Therefore, whatever lodging is entirely covered above by the five kinds of roofing or by some other kind, this is called a 'fully roofed' lying-down place. In the commentaries, however, taking the common expression, it is said orally: 'A fully roofed place means one roofed with the five kinds of roofing.' Although it is said so, it is not possible to make it a non-offense even for one dwelling in a cloth hut. Therefore, here, whatever is capable of covering should be understood as 'roofing' and 'enclosure'. For if only the five kinds of roofing were to be taken, lying down together would not occur even in a dwelling roofed with planks. But whatever lodging is enclosed from the ground up to the roof by a wall or by some other means, even by a cloth, this is called a 'fully enclosed' lying-down place. As stated in the Kurundī commentary, a place enclosed by a wall or the like with a height of one and a half cubits, by way of a complete perimeter not reaching the roof, is also 'fully enclosed'. But a place of which the greater part above is roofed and a small part is unroofed, or of which the greater part all around is enclosed and a small part is unenclosed, this is called 'mostly roofed' and 'mostly enclosed'. For if endowed with this characteristic, even a seven-storied palace has a single precinct; or a hundred-chambered building or a four-sided hall is counted as just a single lying-down place. With reference to this, the passage beginning 'On the fourth day, when the sun has set, if a monk lies down when an unordained one is lying down, it is an offense of pācittiya...' was spoken.

Tattha ca nipajjanamatteneva pācittiyaṃ. Sace pana sambahulā sāmaṇerā, eko bhikkhu, sāmaṇeragaṇanāya pācittiyā. Te ce uṭṭhāyuṭṭhāya nipajjanti, tesaṃ payoge payoge bhikkhussa āpatti. Bhikkhussa uṭṭhāyuṭṭhāya nipajjane pana bhikkhusseva payogena bhikkhussa āpatti. Sace pana sambahulā bhikkhū eko sāmaṇero sabbesaṃ āpattiṃ karoti, tassa uṭṭhāyuṭṭhāya nipajjanenapi bhikkhūnaṃ āpattiyeva. Ubhayesaṃ sambahulabhāvepi eseva nayo.

And therein, there is a pācittiya offense by the mere act of lying down. But if there are many novices and one monk, there are pācittiya offenses according to the number of novices. If they get up and lie down again and again, for each of their actions, there is an offense for the monk. But in the case of the monk getting up and lying down again and again, there is an offense for the monk by the monk's own action. But if there are many monks and one novice, he causes an offense for all of them. Even by his getting up and lying down again and again, it is still an offense for the monks. Even when both parties are numerous, this is the same method.

Apicettha ekāvāsādikampi catukkaṃ veditabbaṃ. Yo hi ekasmiṃ āvāse ekeneva anupasampannena saddhiṃ tirattaṃ sahaseyyaṃ kappeti, tassa catutthadivasato paṭṭhāya devasikā āpatti. Yopi ekasmiṃyeva āvāse nānāanupasampannehi saddhiṃ tirattaṃ sahaseyyaṃ kappeti, tassapi. Yopi nānāāvāsesu ekeneva anupasampannena saddhiṃ tirattaṃ sahaseyyaṃ kappeti, tassapi. Yopi nānāāvāsesu nānāanupasampannehi saddhiṃ yojanasatampi gantvā sahaseyyaṃ kappeti, tassapi catutthadivasato paṭṭhāya devasikā āpatti.

Furthermore, in this context, the tetrad beginning with 'a single dwelling' should also be understood. Indeed, for whichever monk arranges to lie down together for three nights with only one unordained person in one dwelling, for him, starting from the fourth day, there is a daily offense. The same applies to a monk who arranges to lie down together for three nights with various unordained persons in the very same dwelling. The same also applies to a monk who arranges to lie down together for three nights with only one unordained person in various dwellings. And for a monk who, having gone even a hundred yojanas, arranges to lie down together for three nights with various unordained persons in various dwellings, for him too, starting from the fourth day, there is a daily offense.

Ayañca sahaseyyāpatti nāma ‘‘bhikkhuṃ ṭhapetvā avaseso anupasampanno nāmā’’ti vacanato tiracchānagatenapi saddhiṃ hoti, tatra tiracchānagatassa paricchedo methunadhammāpattiyā vuttanayeneva veditabbo. Tasmā sacepi godhābiḷālamaṅgusādīsu koci pavisitvā bhikkhuno vasanasenāsane ekūpacāraṭṭhāne sayati, sahaseyyāva hoti.

And this offense of lying down together occurs even with an animal, because of the Pāḷi passage: 'Setting aside a monk, the remainder is called unordained.' Therein, the determination of an animal should be known only by the method stated in the offense of sexual intercourse. Therefore, even if any creature among monitor lizards, cats, mongooses, and so forth, having entered, lies down in the monk's dwelling-place, in a place within the same precinct, it is indeed lying down together.

Yadi pana thambhānaṃ upari katapāsādassa uparimatalena saddhiṃ asambaddhabhittikassa bhittiyā upari ṭhitasusiratulāsīsassa susirena pavisitvā tulāya abbhantare sayitvā teneva susirena nikkhamitvā gacchati, heṭṭhāpāsāde [Pg.13] sayitabhikkhussa anāpatti. Sace chadane chiddaṃ hoti, tena pavisitvā antochadane vasitvā teneva pakkamati, nānūpacāre uparimatale chadanabbhantare sayitassa āpatti, heṭṭhimatale sayitassa anāpatti. Sace antopāsādeneva ārohitvā sabbatalāni paribhuñjanti, ekūpacārāni honti, tesu yattha katthaci sayitassa āpatti.

However, if an animal enters through the hollow of a hollow beam-head situated on a wall that is not connected with the upper floor of a mansion built on pillars, and having slept inside the beam, it departs by exiting through that same hollow, there is no offense for a monk sleeping in the lower part of the mansion. If there is a hole in the roof, and an animal enters through it, stays inside the roof, and then departs through the same, there is an offense for one sleeping on the upper floor or inside the roof, since it is a separate precinct; there is no offense for one sleeping on the lower floor. If they ascend only by way of the inside of the mansion and use all the floors, these become of a single precinct; among them, for one sleeping anywhere, there is an offense.

Sabhāsaṅkhepena kate aḍḍhakuṭṭakasenāsane sayitassa vāḷasaṅghāṭādīsu kapotādayo pavisitvā sayanti, āpattiyeva. Parikkhepassa bahigate nibbakosabbhantare sayanti, anāpatti. Parimaṇḍalaṃ vā caturassaṃ vā ekacchadanāya gabbhamālāya satagabbhaṃ cepi senāsanaṃ hoti, tatra ce ekena sādhāraṇadvārena pavisitvā visuṃ pākārena aparicchinnagabbhūpacāre sabbagabbhe pavisanti, ekagabbhepi anupasampanne nipanne sabbagabbhesu nipannānaṃ āpatti. Sace sapamukhā gabbhā honti, pamukhassa upari acchannaṃ uccavatthukaṃ cepi hoti, pamukhe sayito gabbhe sayitānaṃ āpattiṃ na karoti. Sace pana gabbhacchadaneneva saddhiṃ sambaddhacchadanaṃ hoti, tatra sayito sabbesaṃ āpattiṃ karoti. Kasmā? Sabbacchannattā sabbaparicchannattā ca, gabbhaparikkhepoyeva hissa parikkhepoti. Eteneva hi nayena aṭṭhakathāsu lohapāsādaparikkhepassa catūsu dvārakoṭṭhakesu āpatti vuttā.

In a half-walled dwelling made according to its natural form, if pigeons and other creatures, having entered, sleep in or on features such as beams fitted with animal figures, it is an offense for one sleeping there. If they sleep outside the enclosure but inside the drip-line of the eaves, there is no offense. Even if a dwelling is circular or square, with a hundred cells in a row under a single roof, if one can enter through one common door and access all the cells in a precinct of cells not demarcated by a separate wall, then if an unordained person lies down in even one cell, there is an offense for those lying down in all the cells. If the cells have porches, and even if the space above the porch is unroofed and has a high foundation, one sleeping in the porch does not cause an offense for those sleeping in the cells. However, if there is a roof connected with the roof of the cell itself, one sleeping there causes an offense for all. Why? Because of being entirely roofed and entirely enclosed; indeed, the enclosure of the cell itself is its enclosure. By this very method, it is stated in the commentaries that there is an offense in the four gatehouses of the Lohapāsāda's enclosure.

Yaṃ pana andhakaṭṭhakathāyaṃ ‘‘aparikkhitte pamukhe anāpattīti bhūmiyaṃ vinā jagatiyā pamukhaṃ sandhāya kathina’’nti vuttaṃ, taṃ andhakaraṭṭhe pāṭekkasannivesā ekacchadanā gabbhapāḷiyo sandhāya vuttaṃ. Yañca tattha ‘‘bhūmiyaṃ vinā jagatiyā’’ti vuttaṃ, taṃ neva aṭṭhakathāsu atthi; na pāḷiyā sameti. Dasahatthubbedhāpi hi jagati parikkhepasaṅkhyaṃ na gacchati. Tasmā yampi tattha dutiyasikkhāpade jagatiyā pamāṇaṃ vatvā ‘‘etaṃ ekūpacāraṃ paricchannaṃ nāma hotī’’ti vuttaṃ, taṃ na gahetabbaṃ. Yepi ekasāladvisālatisālacatussālasannivesā mahāpāsādā ekasmiṃ okāse pāde dhovitvā paviṭṭhena sakkā honti sabbattha anuparigantuṃ, tesupi sahaseyyāpattiyā na muccati. Sace tasmiṃ tasmiṃ ṭhāne upacāraṃ paricchinditvā katā honti, ekūpacāraṭṭhāneyeva āpatti.

However, as for what is stated in the Andhakaṭṭhakathā—'In an enclosed porch, there is no offense'—that this was said with reference to a porch situated on the ground without a plinth; this was stated in reference to rows of cells with a single roof in individual complexes in the Andhaka country. And what is stated there—'on the ground without a plinth'—that is neither found in the commentaries, nor does it agree with the Pāḷi. For indeed, even a plinth ten cubits high does not count as an enclosure. Therefore, what was also stated there in the second training rule, after stating the measure of a plinth—'this is called a single, enclosed precinct'—that should not be accepted. Also, in those great mansions which are complexes of one, two, three, or four halls, where it is possible for one who has entered in one place after washing their feet to wander everywhere, in those too, one is not freed from the offense of lying down together. If they are made having demarcated a precinct in each and every place, the offense occurs only in a place that is a single precinct.

Dvīhi [Pg.14] dvārehi yuttassa sudhāchadanamaṇḍapassa majjhe pākāraṃ karonti, ekena dvārena pavisitvā ekasmiṃ paricchede anupasampanno sayati, ekasmiṃ bhikkhu, anāpatti. Pākāre godhādīnaṃ pavisanamattampi chiddaṃ hoti, ekasmiñca paricchede godhā sayanti, anāpattiyeva. Na hi chiddena gehaṃ ekūpacāraṃ nāma hoti. Sace pākāramajjhe chinditvā dvāraṃ yojenti, ekūpacāratāya āpatti. Taṃ dvāraṃ kavāṭena pidahitvā sayanti, āpattiyeva. Na hi dvārapidahanena gehaṃ nānūpacāraṃ nāma hoti, dvāraṃ vā advāraṃ. Kavāṭañhi saṃvaraṇavivaraṇehi yathāsukhaṃ vaḷañjanatthāya kataṃ, na vaḷañjanūpacchedanatthāya. Sace pana taṃ dvāraṃ puna iṭṭhakāhi pidahanti, advāraṃ hoti, purime nānūpacārabhāveyeva tiṭṭhati. Dīghapamukhaṃ cetiyagharaṃ hoti. Ekaṃ kavāṭaṃ anto, ekaṃ bahi, dvinnaṃ kavāṭānaṃ antare anupasampanno antocetiyaghare sayantassa āpattiṃ karoti, ekūpacārattā.

If they make a wall in the middle of a pavilion with a plastered roof that has two doors, and an unordained person, having entered through one door, sleeps in one section, and a bhikkhu in the other, there is no offense. If there is a hole in the wall just large enough for monitor lizards and other creatures to enter, and they sleep in one section, it is still no offense. For a house is not called a single precinct on account of a hole. If they cut through the middle of the wall and install a door, there is an offense due to it being a single precinct. If they sleep there after closing that door with a door-leaf, it is still an offense. For a house is not called one of separate precincts by the closing of a door, nor does a door become a non-door. Indeed, a door-leaf is made for the purpose of convenient use by closing and opening, not for the purpose of cutting off its use. However, if they then close that door with bricks, it becomes a non-door, and it remains in its former state of being of separate precincts. There may be a shrine-house with a long porch. One door-leaf is inside, one is outside. An unordained person between the two door-leaves causes an offense for a bhikkhu sleeping inside the shrine-house, because of it being a single precinct.

Tatra yassa ‘‘siyā ayaṃ ekūpacāranānūpacāratā nāma udositasikkhāpade vuttā, idha pana ‘seyyā nāma sabbacchannā sabbaparicchannā yebhuyyena channā yebhuyyena paricchannā’ti ettakameva vuttaṃ, pihitadvāro ca gabbho sabbaparicchannova hoti. Tasmā tattha anto sayiteneva saddhiṃ āpatti, bahi sayitena anāpattī’’ti. So evaṃ vattabbo – ‘‘apihitadvāre pana kasmā bahi sayitena āpattī’’ti? Pamukhassa gabbhena saddhiṃ sabbacchannattā. ‘‘Kiṃ pana gabbhe pihite chadanaṃ viddhastaṃ hotī’’ti? Na viddhastaṃ, gabbhena saddhiṃ pamukhassa sabbaparicchannatā na hoti. ‘‘Kiṃ parikkhepo viddhasto’’ti? Addhā vakkhati ‘‘na viddhasto, kavāṭena upacāro paricchanno’’ti. Evaṃ dūrampi gantvā puna ekūpacāranānūpacārataṃyeva paccāgamissati.

Here, should someone raise this objection: 'This matter of having a single precinct versus not having a single precinct is stated in the Udosita training rule. Here, however, it is only said, “A lodging is what is completely roofed, completely enclosed, mostly roofed, or mostly enclosed.” And an inner chamber with a closed door is indeed completely enclosed. Therefore, an offense is incurred only when sleeping with one who is sleeping inside; there is no offense with one who is sleeping outside.' He should be addressed thus: 'But in the case of an unclosed door, why is there an offense with one sleeping outside?' Because the porch, together with the inner chamber, is completely roofed. 'What then? When the inner chamber is closed, is the roof destroyed?' It is not destroyed, but the state of the porch being completely enclosed together with the inner chamber does not exist. 'Is the enclosure destroyed?' Surely, he will say, 'The enclosure is not destroyed; the precinct has been demarcated by the door-leaf.' Thus, even after going far afield, he will return again to this very matter of having a single precinct versus not having a single precinct.

Apica yadi byañjanamatteyeva attho suviññeyyo siyā, sabbacchannāti vacanato pañcannaṃ aññatarena chadanena channā eva seyyā siyā, na aññena. Evañca sati padaracchannādīsu anāpatti siyā. Tato yadatthaṃ sikkhāpadaṃ paññattaṃ, sveva attho parihāyeyya. Parihāyatu vā mā vā, kathaṃ avuttaṃ gahetabbanti; ko vā vadati ‘‘avuttaṃ gahetabba’’nti? Vuttañhetaṃ aniyatesu – ‘‘paṭicchannaṃ nāma āsanaṃ kuṭṭena vā kavāṭena vā kilañjena [Pg.15] vā sāṇipākārena vā rukkhena vā thambhena vā koṭṭhalikāya vā yena kenaci paṭicchannaṃ hotī’’ti. Tasmā yathā tattha yena kenaci paṭicchannaṃ paṭicchannameva, evamidhāpi gahetabbaṃ. Tasmā senāsanaṃ khuddakaṃ vā hotu mahantaṃ vā aññena saddhiṃ sambaddhaṃ vā asambaddhaṃ vā dīghaṃ vā vaṭṭaṃ vā caturassaṃ vā ekabhūmakaṃ vā, anekabhūmakaṃ vā, yaṃ yaṃ ekūpacāraṃ sabbattha yena kenaci paṭicchādanena sabbacchanne sabbaparicchanne yebhuyyena vā channe yebhuyyena vā paricchanne sahaseyyāpatti hotīti.

Furthermore, if the meaning were easily knowable from the mere letter, then because of the statement 'completely roofed,' only a lodging roofed by one of the five kinds of roofing would be a 'lodging,' not by any other. And this being so, there would be no offense in dwellings roofed with planks and so on. Consequently, the very purpose for which the training rule was laid down would be lost. Should it be said, 'Whether that purpose is lost or not, how can what is unstated be accepted?'; who, then, says, 'What is unstated should be accepted'? For this was stated in the Aniyata rules: 'A secluded seat means one that is concealed by a wall, or a door, or a screen, or a cloth curtain, or a tree, or a pillar, or a storeroom, or by anything whatsoever that conceals.' Therefore, just as there, whatever is concealed by anything whatsoever is indeed 'concealed,' so too should it be understood here. Therefore, whether a dwelling is small or large, connected to another or unconnected, long, round, or square, single-storied or multi-storied—whatever dwelling has a single precinct—in every case, if it is completely roofed and completely enclosed, or mostly roofed and mostly enclosed, by any kind of covering, an offense of lying down together is incurred.

53. Upaḍḍhacchanne upaḍḍhaparicchanne āpatti dukkaṭassāti ettha sabbacchanne upaḍḍhaparicchanneti evamādīsupi mahāpaccariyaṃ dukkaṭamevāti vuttaṃ. Mahāaṭṭhakathāyaṃ pana ‘‘sabbacchanne yebhuyyenaparicchanne pācittiyaṃ, sabbacchanne upaḍḍhaparicchanne pācittiyaṃ, yebhuyyenachanne upaḍḍhaparicchanne pācittiyaṃ, sabbaparicchanne yebhuyyenachanne pācittiyaṃ, sabbaparichanne upaḍḍhacchanne pācittiyaṃ, yebhuyyenaparicchanne upaḍḍhacchanne pācittiyaṃ, pāḷiyaṃ vuttapācittiyena saddhiṃ satta pācittiyānī’’ti vuttaṃ. ‘‘Sabbacchanne cūḷakaparicchanne dukkaṭaṃ, yebhuyyenachanne cūḷakaparicchanne dukkaṭaṃ, sabbaparicchanne cūḷakacchanne dukkaṭaṃ, yebhuyyenaparicchanne cūḷakacchanne dukkaṭaṃ, pāḷiyaṃ dukkaṭena saha pañca dukkaṭānī’’ti vuttaṃ.

53. Regarding the statement, 'In a half-roofed, half-enclosed place, the offense is a dukkaṭa': here, it is said in the Mahāpaccarī that even in cases such as 'completely roofed and half-enclosed,' it is only a dukkaṭa. In the Mahā-aṭṭhakathā, however, it is said: 'In a completely roofed and mostly enclosed place, it is a pācittiya; in a completely roofed and half-enclosed place, it is a pācittiya; in a mostly roofed and half-enclosed place, it is a pācittiya; in a completely enclosed and mostly roofed place, it is a pācittiya; in a completely enclosed and half-roofed place, it is a pācittiya; in a mostly enclosed and half-roofed place, it is a pācittiya. Together with the pācittiya stated in the Pāli, there are seven pācittiyas.' And it is also said: 'In a completely roofed and slightly enclosed place, it is a dukkaṭa; in a mostly roofed and slightly enclosed place, it is a dukkaṭa; in a completely enclosed and slightly roofed place, it is a dukkaṭa; in a mostly enclosed and slightly roofed place, it is a dukkaṭa. Together with the dukkaṭa in the Pāli, there are five dukkaṭas.'

‘‘Upaḍḍhacchanne cūḷakaparicchanne anāpatti, upaḍḍhaparicchanne cūḷakacchanne anāpatti, cūḷakacchanne cūḷakaparicchanne anāpatti, sabbacchanne sabbaaparicchanneti ca ettha senambamaṇḍapavaṇṇaṃ hotī’’ti vuttaṃ. Imināpetaṃ veditabbaṃ – ‘‘yathā jagati parikkhepasaṅkhaya na gacchatī’’ti. Sesaṃ uttānatthameva.

It is said: 'In a half-roofed and slightly enclosed place, there is no offense; in a half-enclosed and slightly roofed place, there is no offense; in a slightly roofed and slightly enclosed place, there is no offense. And regarding a place that is completely roofed and completely unenclosed, it has the appearance of a Senamba pavilion.' By this, it should also be understood that a terrace does not count as an enclosure. The rest has a clear meaning.

Eḷakalomasamuṭṭhānaṃ – kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

This training rule has the same origin as the Eḷakaloma rule. It arises from the body and from body-and-mind. It is an action, there is no exemption through lack of perception, it can occur without intention, it is an offense by formulation, it is a bodily action, it is associated with three types of consciousness, and with three types of feeling.

Sahaseyyasikkhāpadaṃ pañcamaṃ.

The fifth training rule on lying down together.

6. Dutiyasahaseyyasikkhāpadavaṇṇanā

6. Explanation of the Second Training Rule on Lying Down Together

55. Dutiyasahaseyyasikkhāpade [Pg.16] – āvasathāgāranti āgantukānaṃ vasanāgāraṃ. Paññattaṃ hotīti puññakāmatāya katvā ṭhapitaṃ hoti. Yena sā itthī tenupasaṅkamīti asukasmiṃ nāma ṭhāne āvasathāgāraṃ paññattaṃ atthīti manussānaṃ sutvā upasaṅkami. Gandhagandhinīti agarukuṅkumādīnaṃ gandhānaṃ gandho gandhagandho, so assā atthīti gandhagandhinī. Sāṭakaṃ nikkhipitvāti appeva nāmassa imampi vippakāraṃ passantassa rāgo uppajjeyyāti cintetvā evamakāsi. Okkhipitvāti adho khipitvā. Accayoti aparādho. Maṃ accagamāti maṃ atikkamma abhibhavitvā pavatto. Sesaṃ paṭhamasikkhāpade vuttanayeneva veditabbaṃ. Ayameva hi viseso – paṭhamasikkhāpade catutthadivase āpatti idha paṭhamadivasepi. Yakkhīpetīhi dissamānakarūpāhi tiracchānagatitthiyā ca methunadhammavatthubhūtāya eva dukkaṭaṃ. Sesāhi anāpatti. Samuṭṭhānādīni paṭhamasadisānevāti.

55. In the second training rule on lying down together: 'a guest house' means a dwelling for visitors. 'It is designated' means it has been made and established out of a desire for merit. 'That woman approached it' means: having heard from people, 'In such and such a place there is a designated guest house,' she approached. 'Scented with fragrance' means: the scent of perfumes such as agarwood, saffron, and so on, is a fragrant scent; she has that, thus she is 'scented with fragrance.' 'Having put aside her outer robe' means: she did so thinking, 'Perhaps for this one, upon seeing even this altered state, lust might arise.' 'Having cast down her eyes' means having lowered them. 'Transgression' means an offense. 'It overcame me' means: it occurred, having surpassed and overwhelmed me. The remainder should be understood in the same way as stated in the first training rule. This indeed is the difference: in the first training rule, the offense occurs on the fourth day; here, it occurs even on the first day. With yakkhinīs and petīs who have a visible form, and with a female animal who has become the very object of sexual intercourse, there is an offense of wrong-doing. With the remaining females, there is no offense. The origins and so on are the same as for the first.

Dutiyasahaseyyasikkhāpadaṃ chaṭṭhaṃ.

The Second Training Rule on Lying Down Together is the sixth.

7. Dhammadesanāsikkhāpadavaṇṇanā

7. Explanation of the Training Rule on Teaching the Dhamma

60. Sattamasikkhāpade – gharaṇīti gharasāminī. Nivesanadvāreti nivesanassa mahādvāre. Gharasuṇhāti tasmiṃ ghare suṇhā. Āvasathadvāreti ovarakadvāre. Vissaṭṭhenāti suniggatena saddena. Vivaṭenāti suṭṭhu pakāsena asaṃvutena. Dhammo desetabboti ayaṃ saraṇasīlādibhedo dhammo kathetabbo. Aññātunti ājānituṃ. Viññunā purisaviggahenāti viññunā purisena, purisaviggahaṃ gahetvāpi ṭhitena na yakkhena na petena na tiracchānagatena.

60. In the seventh training rule: 'a housewife' means the mistress of the house. 'At the door of the residence' means at the main door of the dwelling. 'A daughter-in-law in the house' means the daughter-in-law in that house. 'At the door of the lodging' means at the door of the chamber. 'With a distinct voice' means with a well-articulated sound. 'With an open voice' means clearly manifest and unconcealed. 'The Dhamma should be taught' means this Dhamma, which is classified into the refuges, precepts, and so on, should be taught. 'For the sake of understanding' means in order to know. 'By a discerning man' means an intelligent man, including one standing having assumed the form of a man, who is not a yakkha, not a peta, and not an animal.

66. Anāpatti viññunā purisaviggahenāti viññunā purisaviggahena saddhiṃ ṭhitāya bahumpi dhammaṃ desentassa anāpatti. Chappañcavācāhīti chahi pañcahi vācāhi yo deseti, tassapi anāpatti. Tattha eko gāthāpādo ekavācāti evaṃ sabbattha vācāpamāṇaṃ veditabbaṃ. Sace aṭṭhakathaṃ dhammapadaṃ jātakādivatthuṃ vā kathetukāmo hoti, chappañcapadamattameva kathetuṃ [Pg.17] vaṭṭati. Pāḷiyā saddhiṃ kathentena ekapadaṃ pāḷito pañca aṭṭhakathātoti evaṃ cha padāni anatikkāmetvāva kathetabbo. Padasodhamme vuttappabhedo hi idhāpi sabbo dhammoyeva. Tasmiṃ desetīti tasmiṃ khaṇe deseti. Sampadānatthe vā etaṃ bhummavacanaṃ. Tassā desetīti attho. Aññissā mātugāmassāti ekissā desetvā puna āgatāgatāya aññissāpi desetīti evaṃ ekāsane nisinno mātugāmasatasahassannampi desetīti attho. Mahāpaccariyaṭṭhakathāyaṃ vuttaṃ samaṃ nisinnānaṃ mātugāmānaṃ ‘‘tumhākaṃ ekekissā ekekaṃ gāthaṃ desessāmi, taṃ suṇāthāti deseti, anāpatti. Paṭhamaṃ ekekissā ekekaṃ gāthaṃ kathessāmīti ābhogaṃ katvā jānāpetvā kathetuṃ vaṭṭati, na pacchāti. Pañhaṃ pucchati pañhaṃ puṭṭho kathetīti mātugāmo ‘‘dīghanikāyo nāma bhante kimatthaṃ dīpetī’’ti pucchati. Evaṃ pañhaṃ puṭṭho bhikkhu sabbaṃ cepi dīghanikāyaṃ katheti, anāpatti. Sesamettha uttānatthameva.

66. There is no offense for one who teaches even much Dhamma to a woman standing together with a discerning man. 'With six or five utterances' means: for one who teaches with six or five utterances, there is also no offense. Therein, one foot of a verse is one utterance; thus the measure of an utterance should be understood in all cases. If one wishes to relate a commentary, the Dhammapada, or a story such as a Jātaka, it is proper to speak only six or five words. When teaching together with the Pāḷi, one should teach without exceeding six words: one word from the Pāḷi and five from the commentary. Indeed, the kind of Dhamma with its classifications as stated in the Padasodhamma training rule is, here too, all Dhamma. 'He teaches at that time' means he teaches at that moment. Or this locative word is used in the dative sense; the meaning is 'he teaches to her.' 'To another woman' means: having taught one, he then teaches another who comes again and again. Thus, sitting in one seat, he may teach even a hundred thousand women; this is the meaning. In the Mahāpaccarī commentary it is said: To women sitting together, if he says, 'I will teach one verse to each of you; listen to it,' and teaches, there is no offense. First, having made the resolution, 'I will teach one verse to each,' and having made it known, it is proper to teach, not afterwards. Regarding 'She asks a question; being asked a question, he speaks': a woman asks, 'Venerable sir, what is the meaning explained by the Dīgha Nikāya?' If a monk, having been asked such a question, speaks about even the entire Dīgha Nikāya, there is no offense. The rest here is clear in meaning.

Padasodhammasamuṭṭhānaṃ – vācato ca vācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

It has the same origin as the Padasodhamma rule: it arises from speech and from speech-with-intention. It is an action and a non-action. There is no exemption due to unawareness. It is non-intentional. It is an offense by formulation. It is a verbal action. It is associated with three kinds of consciousness and three kinds of feeling.

Dhammadesanāsikkhāpadaṃ sattamaṃ.

The Training Rule on Teaching the Dhamma is the seventh.

8. Bhūtārocanasikkhāpadavaṇṇanā

8. The Commentary on the Training Rule on Declaring a True Attainment

67. Aṭṭhamasikkhāpade – vatthukathāya tāva yaṃ vattabbaṃ siyā, taṃ sabbaṃ catutthapārājikavaṇṇanāyaṃ vuttanayameva. Ayameva hi viseso – tattha abhūtaṃ ārocesuṃ, idha bhūtaṃ. Bhūtampi puthujjanā ārocesuṃ, na ariyā. Ariyānañhi payuttavācā nāma natthi, attano guṇe ārocayamāne pana aññe na paṭisedhesuṃ, tathāuppanne ca paccaye sādiyiṃsu, tathāuppannabhāvaṃ ajānantā.

67. In the eighth training rule, first, whatever should be said regarding the background story is entirely in the same manner as explained in the commentary on the fourth pārājika. Indeed, this alone is the difference: there, they declared what was untrue; here, what is true. Even though it was true, it was ordinary people who declared it, not noble ones. For noble ones, indeed, there is no such thing as speech connected with requisites. However, when their own qualities were being declared, the other noble ones did not object, and they consented to the requisites that arose in that way, being unaware that they had arisen in such a manner.

‘‘Atha kho te bhikkhū bhagavato etamatthaṃ ārocesu’’ntiādimhi pana ye uttarimanussadhammassa vaṇṇaṃ bhāsiṃsu, te ārocesunti veditabbaṃ. ‘‘Kacci pana vo bhikkhave bhūta’’nti pucchite pana sabbepi ‘‘bhūtaṃ bhagavā’’ti paṭijāniṃsu. Ariyānampi hi abbhantare bhūto uttarimanussadhammoti. Atha bhagavā [Pg.18] ariyamissakattā ‘‘moghapurisā’’ti avatvā ‘‘kathañhi nāma tumhe bhikkhave’’ti vatvā ‘‘udarassa kāraṇā’’tiādimāha. Tattha yasmā ariyā aññesaṃ sutvā ‘‘ayyo kira, bhante, sotāpanno’’tiādinā nayena pasannehi manussehi pucchiyamānā apaññatte sikkhāpade anādīnavadassino suddhacittatāya attano ca paresañca visesādhigamaṃ paṭijāniṃsu. Evaṃ paṭijānantehi ca tehi yaṃ aññe udarassa kāraṇā uttarimanussadhammassa vaṇṇaṃ bhāsitvā piṇḍapātaṃ uppādesuṃ, taṃ suddhacittatāya sādiyantehipi udarassa kāraṇā uttarimanussadhammassa vaṇṇo bhāsito viya hoti. Tasmā sabbasaṅgāhikeneva nayena ‘‘kathañhi nāma tumhe, bhikkhave, udarassa kāraṇā gihīnaṃ aññamaññaṃ uttarimanussadhammassa vaṇṇaṃ bhāsissathā’’ti āha. Sesaṃ catutthapārājikavatthusadisameva. Sikkhāpadavibhaṅgepi kevalaṃ tattha pārājikañceva thullaccayañca idha bhūtattā pācittiyañceva dukkaṭañca ayaṃ viseso. Sesaṃ vuttanayameva.

In the passage beginning, 'Then those monks reported this matter to the Blessed One,' it should be understood that those who had spoken in praise of a superhuman state were the ones who reported it. When asked, 'But is it true, monks?' all of them acknowledged, 'It is true, Blessed One.' For indeed, within the noble ones, a superhuman state is truly present. Then the Blessed One, because they were mixed with noble ones, did not say, 'Foolish men,' but instead, after saying, 'How indeed, monks...' he spoke the passage beginning, 'For the sake of the belly...' Therein, because the noble ones, on hearing from others, were asked by devout people in the manner of, 'Venerable sir, it is said the noble one is a stream-enterer,' and so on, they, seeing no fault as the training rule was not yet laid down, acknowledged with a pure mind their own and others' attainment of a special state. And when those who had thus acknowledged consented with a pure mind to the alms-food that others had produced by speaking in praise of a superhuman state for the sake of the belly, it is as if praise of a superhuman state was spoken for the sake of the belly. Therefore, with an all-encompassing method, he said, 'How indeed, monks, could you, for the sake of the belly, speak in praise of one another's superhuman state to householders?' The remainder is just like the background story of the fourth pārājika. Also in the analysis of the training rule, the only difference is this: there, there is a pārājika and a thullaccaya offense, whereas here, because it is true, there are a pācittiya and a dukkaṭa offense. The remainder is in the manner already explained.

77. ‘‘Upasampannassa bhūtaṃ ārocetī’’ti uttarimanussadhammameva sandhāya vuttaṃ. Parinibbānakāle hi antarā vā atikaḍḍhiyamānena upasampannassa bhūtaṃ ārocetuṃ vaṭṭati. Sutapariyattisīlaguṇaṃ pana anupasampannassāpi ārocetuṃ vaṭṭati. Ādikammikassa anāpatti. ‘‘Ummattakassā’’ti idaṃ pana idha na vuttaṃ. Kasmā? Diṭṭhisampannānaṃ ummādassa vā cittakkhepassa vā abhāvāti. Mahāpaccariyampi hi vicāritaṃ ‘‘jhānalābhī pana parihīne jhāne ummattako bhaveyya, tassapi bhūtārocanapaccayā anāpatti na vattabbā, bhūtasseva abhāvato’’ti. Sesaṃ uttānameva.

77. The phrase 'declares a true attainment to one who is fully ordained' was said referring only to a superhuman state. Indeed, at the time of final parinibbāna, or in the interval before, it is permissible for one who is being strongly urged by speech to declare a true attainment to a fully ordained person. However, it is permissible to declare the qualities of learning, scriptural knowledge, and virtue even to one who is not fully ordained. There is no offense for the first offender. But the phrase 'for one who is insane' is not stated here. Why? Because for those accomplished in view, there is no insanity or mental derangement. Indeed, in the Mahāpaccarī it is also considered: 'But one who has attained jhāna might become insane when the jhāna has declined; for him too, it should not be said that there is no offense on account of declaring a true attainment, because of the very absence of the true attainment.' The remainder is self-evident.

Bhūtārocanaṃ nāmetaṃ pubbe avuttehi tīhi samuṭṭhānehi samuṭṭhāti – kāyato vācato kāyavācato cāti. Kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, kusalābyākatacittehi dvicittaṃ, sukhamajjhattavedanāhi dvivedananti.

This, which is called 'Declaring a True Attainment,' arises from three origins not mentioned before: from the body, from speech, and from both body and speech. It is an action; not one from which there is exemption through non-perception; not requiring a mind of transgression; an offense by formulation; a bodily action; a verbal action; associated with two types of consciousness—wholesome and indeterminate; and accompanied by two feelings—pleasant and neutral.

Bhūtārocanasikkhāpadaṃ aṭṭhamaṃ.

The Training Rule on Declaring a True Attainment is the eighth.

9. Duṭṭhullārocanasikkhāpadavaṇṇanā

9. Commentary on the Training Rule concerning the Disclosure of Grave Offenses

78. Navamasikkhāpade [Pg.19] – duṭṭhullā nāma āpatti cattāri ca pārājikāni terasa ca saṅghādisesāti imissā pāḷiyā ‘‘pārājikāni duṭṭhullasaddatthadassanatthaṃ vuttāni, saṅghādisesaṃ pana idha adhippeta’’nti aṭṭhakathāsu vuttaṃ. Tatrāyaṃ vicāraṇā – sace pārājikaṃ ārocentassa pācittiyaṃ na bhaveyya, yathā samānepi bhikkhu-bhikkhunīnaṃ upasampannasadde yattha bhikkhunī anadhippetā hoti, tattha bhikkhuṃ ṭhapetvā avaseso anupasampannoti vuccati; evamidha samānepi pārājikasaṅghādisesānaṃ duṭṭhullasadde yadi pārājikaṃ anadhippetaṃ, ‘‘duṭṭhullā nāma āpatti terasa saṅghādisesā’’ti etadeva vattabbaṃ siyā. Tattha bhaveyya ‘‘yo pārājikaṃ āpanno, so bhikkhubhāvato cuto, tasmā tassa āpattiṃ ārocento dukkaṭaṃ āpajjatī’’ti. Evaṃ sati akkosantopi dukkaṭaṃ āpajjeyya, pācittiyameva ca āpajjati. Vuttañhetaṃ – ‘‘asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno, tañce asuddhadiṭṭhi samāno okāsaṃ kārāpetvā akkosādhippāyo vadati, āpatti omasavādassā’’ti (pārā. 389). Evaṃ pāḷiyā vicāriyamānāya pārājikaṃ ārocentassāpi pācittiyameva dissati. Kiñcāpi dissati, atha kho sabbaaṭṭhakathāsu vuttattā aṭṭhakathācariyāva ettha pamāṇaṃ, na aññā vicāraṇā. Pubbepi ca āvocumha – ‘‘buddhena dhammo vinayo ca vutto, yo tassa puttehi tatheva ñāto’’tiādi (pārā. aṭṭha. 1.ganthārambhakathā). Aṭṭhakathācariyā hi buddhassa adhippāyaṃ jānanti.

78. In the ninth training rule, concerning the Pāḷi text, 'A grave offense, namely, the four pārājikas and the thirteen saṅghādisesas,' it is stated in the commentaries: 'The pārājikas are mentioned to show the meaning of the word ‘grave’ (duṭṭhulla), but here the saṅghādisesa is intended.' Herein lies this investigation: If there were no pācittiya offense for disclosing a pārājika, then just as, although the word ‘fully ordained’ (upasampanna) is the same for both bhikkhus and bhikkhunīs, in a training rule where a bhikkhunī is not intended, it is said, 'setting aside the bhikkhu, the rest are not fully ordained'—similarly here, although the word ‘grave’ (duṭṭhulla) is the same for both pārājikas and saṅghādisesas, if the pārājika is not intended, it should have been stated only as: 'A grave offense, namely, the thirteen saṅghādisesas.' In that case, a doubt might arise: 'One who has committed a pārājika has fallen from the state of a bhikkhu; therefore, one who discloses his offense commits a dukkaṭa.' If this were so, even one who insults him would commit a dukkaṭa, but in fact, one commits only a pācittiya. For this has been said: 'A person becomes impure, having committed one of the pārājika offenses. If someone, holding the view that he is impure, having created an opportunity, speaks with the intent to insult, it is an offense of abusive speech' (Pārā. 389). Thus, upon examining the Pāḷi, it is seen that even for one who discloses a pārājika, there is only a pācittiya. Although it is seen, nevertheless, because it is stated in all the commentaries, the commentary teachers themselves are the authority here, not any other investigation. And we have previously stated: 'The Dhamma and Vinaya were taught by the Buddha, and were known thus by his sons…' (Pārā. Aṭṭha. 1, Introduction). For the commentary teachers know the Buddha’s intention.

Imināpi cetaṃ pariyāyena veditabbaṃ. Aññatra bhikkhusammutiyāti hi vuttaṃ. Bhikkhusammutiyā ca ārocanaṃ āyatiṃ saṃvaratthāya puna tathārūpaṃ āpattiṃ anāpajjanatthāya bhagavatā anuññātaṃ, na tassa bhikkhuno avaṇṇamattappakāsanatthāya, sāsane cassa patiṭṭhānisedhanatthāya, na ca pārājikaṃ āpannassa puna tathārūpāya āpattiyā anāpajjanena bhikkhubhāvo nāma atthi. Tasmā ‘‘pārājikāni duṭṭhullasaddatthadassanatthaṃ vuttāni, saṅghādisesaṃ pana idhādhippeta’’nti yaṃ aṭṭhakathāsu vuttaṃ, taṃ suvuttameva.

And this should be understood by this reason as well. For it is said: 'except by the agreement of the bhikkhus.' And disclosure by the agreement of the bhikkhus has been permitted by the Blessed One for the sake of future restraint, so that such an offense may not be committed again; it is not permitted for the mere purpose of publicizing that bhikkhu’s faults, nor for the purpose of denying him a standing in the Dispensation. And for one who has committed a pārājika offense, there is no such thing as the state of a bhikkhu by not committing such an offense again. Therefore, what is stated in the commentaries—'The pārājikas are mentioned to show the meaning of the word ‘grave’ (duṭṭhulla), but here the saṅghādisesa is intended'—is indeed well said.

80. Atthi [Pg.20] bhikkhusammuti āpattipariyantātiādīsu pana yā ayaṃ bhikkhusammuti vuttā, sā na katthaci āgatā, idha vuttattāyeva pana abhiṇhāpattikaṃ bhikkhuṃ disvā evamesa paresu hirottappenāpi āyatiṃ saṃvaraṃ āpajjissatīti tassa bhikkhuno hitesitāya tikkhattuṃ apaloketvā saṅghena kātabbāti veditabbāti.

80. Furthermore, regarding the agreement of the bhikkhus mentioned in phrases such as 'there is an agreement of the bhikkhus regarding the limits of offenses,' this agreement is not found anywhere else. However, because it is mentioned here, it should be understood that upon seeing a bhikkhu who frequently commits offenses, thinking, 'In this way, out of shame and fear of wrongdoing before others, he will undertake restraint in the future,' this should be done by the Saṅgha for that bhikkhu's welfare after announcing it three times.

82. Aduṭṭhullaṃ āpattiṃ āroceti āpatti dukkaṭassāti pañcapi āpattikkhandhe ārocentassa dukkaṭaṃ. Mahāpaccariyaṃ pana pārājikaṃ ārocentassāpi dukkaṭameva vuttaṃ. Anupasampannassa duṭṭhullaṃ vā aduṭṭhullaṃ vā ajjhācāranti ettha ādito pañca sikkhāpadāni duṭṭhullo nāma ajjhācāro, sesāni aduṭṭhullo. Sukkavissaṭṭhikāyasaṃsaggaduṭṭhullaattakāmā panassa ajjhācāro nāmāti vuttaṃ.

82. Regarding 'If one discloses a non-grave offense, it is an offense of wrong-doing': for one who discloses any of the five groups of offenses, it is a dukkaṭa. But in the Mahāpaccarī, it is said that even for one who reports a pārājika, it is a dukkaṭa. Regarding 'For an unordained person, a transgression is either grave or non-grave,' here, the first five training rules are called a grave transgression; the remaining ones are non-grave. Furthermore, it is said that emission of semen, bodily contact, grave speech, and service to one's own lust are called his transgression.

83. Vatthuṃ ārocetīti ‘‘ayaṃ sukkavissaṭṭhiṃ āpanno, duṭṭhullaṃ āpanno, attakāmaṃ āpanno’’ kāyasaṃsaggaṃ āpannoti evaṃ vadantassa anāpatti. Āpattiṃ ārocetīti ettha ‘‘ayaṃ pārājikaṃ āpanno, saṅghādisesaṃ thullaccayaṃ pācittiyaṃ pāṭidesanīyaṃ dukkaṭaṃ dubbhāsitaṃ āpanno’’ti vadati anāpatti. ‘‘Ayaṃ asuciṃ mocetvā saṅghādisesaṃ āpanno’’tiādinā pana nayena vatthunā saddhiṃ āpattiṃ ghaṭetvā ārocentasseva āpatti. Sesamettha uttānameva.

83. Regarding 'disclosing the matter': If one says, 'This one has committed an emission of semen, has committed a grave offense, has committed an act for his own lust, has committed bodily contact,' there is no offense. Regarding 'disclosing the offense': Here, if one says, 'This one has committed a pārājika, a saṅghādisesa, a thullaccaya, a pācittiya, a pāṭidesanīya, a dukkaṭa, a dubbhāsita,' there is no offense. But there is an offense only for one who reports by connecting the offense together with the matter, in the manner of, 'This one, having emitted impurity, has committed a saṅghādisesa offense,' and so on. The rest here is self-evident.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

It has three origins: it arises from body-and-mind, speech-and-mind, and body-speech-and-mind. It is an action, is exempted by perception, is intentional, is blameworthy in the world, is a bodily action, is a verbal action, has unwholesome consciousness, and has painful feeling.

Duṭṭhullārocanasikkhāpadaṃ navamaṃ.

The Ninth Training Rule on Disclosing a Grave Offense.

10. Pathavīkhaṇanasikkhāpadavaṇṇanā

10. Explanation of the Training Rule on Digging the Earth.

86. Dasamasikkhāpade – jātā ca pathavī ajātā ca pathavīti imehi padehi jātapathaviñca ajātapathaviñca dasseti. Appapāsāṇādīsu appā pāsāṇā etthāti appapāsāṇāti evamattho daṭṭhabbo. Tattha muṭṭhippamāṇato [Pg.21] upari pāsāṇāti veditabbā, muṭṭhippamāṇā sakkharā. Kathalāti kapālakhaṇḍāni. Marumbāti kaṭasakkharā. Vālikāti vālukāyeva. Yebhuyyena paṃsukāti tīsu koṭṭhāsesu dve koṭṭhāsā paṃsu, eko pāsāṇādīsu aññataro. Adaḍḍhāpīti uddhanapattapacanakumbhakārāvāpādivasena tathā tathā adaḍḍhā. Sā pana visuṃ natthi, suddhapaṃsuādīsu aññatarāva veditabbā. Yebhuyyenasakkharāti bahutarā sakkharā. Hatthikucchiyaṃ kira ekapacchipūraṃ āharāpetvā doṇiyaṃ dhovitvā pathaviyā yebhuyyena sakkharabhāvaṃ ñatvā sayaṃ bhikkhū pokkharaṇiṃ khaṇiṃsu. Yāni pana majjhe ‘‘appapaṃsu appamattikā’’ti dve padāni, tāni yebhuyyenapāsāṇādipañcakameva pavisanti tesaṃyeva hi dvinnaṃ pabhedadassanametaṃ. Sayaṃ khaṇati āpatti pācittiyassāti ettha pahāre pahāre pācittiyaṃ veditabbaṃ. Sakiṃ āṇatto bahukampi khaṇatīti sacepi sakaladivasaṃ khaṇati, āṇāpakassa ekaṃyeva pācittiyaṃ. Sace pana kusito hoti, punappunaṃ āṇāpetabbo. Taṃ āṇāpetvā khaṇāpentassa vācāya vācāya pācittiyaṃ. Ayaṃ tāva pāḷivaṇṇanā.

86. In the tenth training rule: with the terms 'earth that has arisen' and 'earth that has not arisen,' it indicates both earth that has arisen and earth that has not arisen. In 'with little stone, etc.' (appapāsāṇādi), the meaning of appapāsāṇā should be understood as 'there are few stones here.' Therein, what is larger than a fist should be known as a stone; what is the size of a fist, a pebble. Kathalā means potsherds. Marumbā means coarse gravel. Vālikā is simply sand. 'Mostly dust' means that of three parts, two parts are dust, and one part is any of the others, such as stones. 'Unburnt' means not burnt in various ways, such as by a stove, a bowl-firing kiln, or a potter's kiln. This, however, does not exist separately; it should be understood as just one among pure dust and the like. 'Mostly gravel' means having many pebbles. It is said that in Hatthikucchi, having had a basketful brought and washed in a trough, and knowing that the earth was mostly gravel, the monks themselves dug a pond. As for the two terms in the middle, 'little dust' and 'little clay,' they are included in the group of five beginning with 'mostly stones,' for this is a presentation of the distinction of just those two. In the phrase, 'If one digs oneself, it is an offense of pācittiya,' a pācittiya should be understood for every strike. If one who is ordered once digs even for the entire day, there is only one pācittiya for the one who gave the order. But if the one ordered is lazy, he should be ordered again and again. For the one who has him dig by ordering him, there is a pācittiya for every utterance. This, for now, is the explanation of the Pāḷi.

Ayaṃ pana pāḷimuttakavinicchayo – ‘‘pokkharaṇiṃ khaṇā’’ti vadati, vaṭṭati. Khatāyeva hi pokkharaṇī nāma hoti, tasmā ayaṃ kappiyavohāro. Esa nayo ‘‘vāpiṃ taḷākaṃ āvāṭaṃ khaṇā’’tiādīsupi. ‘‘Imaṃ okāsaṃ khaṇa, imasmiṃ okāse pokkharaṇiṃ khaṇā’’ti vattuṃ pana na vaṭṭati. ‘‘Kandaṃ khaṇa, mūlaṃ khaṇā’’ti aniyāmetvā vattuṃ vaṭṭati. ‘‘Imaṃ valliṃ khaṇa, imasmiṃ okāse kandaṃ vā mūlaṃ vā khaṇā’’ti vattuṃ na vaṭṭati. Pokkharaṇiṃ sodhentehi yo kuṭehi ussiñcituṃ sakkā hoti tanukakaddamo, taṃ apanetuṃ vaṭṭati, bahalaṃ na vaṭṭati. Ātapena sukkhakaddamo phalati, tatra yo heṭṭhā pathaviyā asambaddho, tameva apanetuṃ vaṭṭati. Udakena gataṭṭhāne udakapappaṭako nāma hoti, vātappahārena calati, taṃ apanetuṃ vaṭṭati.

This, however, is the determination independent of the Pāḷi: If one says, 'Dig a lotus pond,' it is allowable. For what is called a lotus pond is indeed something that is dug; therefore, this is allowable speech. This is the same method in cases such as, 'Dig a reservoir,' 'Dig a tank,' or 'Dig a pit.' However, it is not allowable to say, 'Dig this place,' or 'In this place, dig a lotus pond.' It is allowable to speak without specifying, 'Dig a tuber,' or 'Dig a root.' It is not allowable to say, 'Dig this vine,' or 'In this place, dig a tuber or a root.' When cleaning a lotus pond, whatever thin mud can be bailed out with pots, it is allowable to remove it; it is not allowable to remove thick mud. Dried mud cracks from the sun's heat; therein, only that which is not connected to the earth below is it allowable to remove. In a place where water has gone, there is what is called a water-film; it moves when struck by the wind. It is allowable to remove that.

Pokkharaṇīādīnaṃ taṭaṃ bhijjitvā udakasāmantā patati, sace omakacātumāsaṃ ovaṭṭhaṃ, chindituṃ vā bhindituṃ vā vaṭṭati, cātumāsato uddhaṃ na [Pg.22] vaṭṭati. Sace pana udakeyeva patati, deve atirekacātumāsaṃ ovaṭṭhepi udakeyeva udakassa patitattā vaṭṭati. Pāsāṇapiṭṭhiyaṃ soṇḍiṃ khaṇanti, sace tattha paṭhamameva sukhumarajaṃ patati, tañce devena ovaṭṭhaṃ hoti, cātumāsaccayena akappiyapathavīsaṅkhyaṃ gacchati. Udake pariyādiṇṇe soṇḍiṃ sodhentehi taṃ vikopetuṃ na vaṭṭati. Sace paṭhamameva udakena pūrati, pacchā rajaṃ patati, taṃ vikopetuṃ vaṭṭati. Tattha hi deve vassantepi udakeyeva udakaṃ patatīti. Piṭṭhipāsāṇe sukhumarajaṃ hoti, deve phusāyante allīyati, tampi cātumāsaccayena vikopetuṃ na vaṭṭati. Sace pana akatapabbhāre vammiko uṭṭhito hoti, yathāsukhaṃ vikopetuṃ vaṭṭati. Sace abbhokāse uṭṭhahati, omakacātumāsaṃ ovaṭṭhoyeva vaṭṭati. Rukkhādīsu āruḷhaupacikāmattikāyapi eseva nayo. Gaṇḍuppādagūthamūsikukkaragokaṇṭakādīsupi eseva nayo.

If the bank of a lotus pond or the like breaks and falls near the water, and if it has been rained upon for less than four months, it is allowable to cut or break it; for more than four months, it is not allowable. If, however, it falls only into the water, it is allowable even if it has been rained upon for more than four months, because the rain fell only on water. They dig a cistern on a stone surface. If fine dust falls there first, and if that is rained upon, with the passing of four months it is counted as unallowable earth. When the water has been exhausted, it is not allowable for those cleaning the cistern to disturb that earth. If it is first filled with water and dust falls afterward, it is allowable to disturb it, for there, even when it rains, the rain falls only on water. There is fine dust on a flat stone; when rain touches it, it adheres. With the passing of four months, it is not allowable to disturb that either. However, if a termite mound has arisen on an unprepared slope, it is allowable to disturb it as one pleases. If it arises in an open space, it is allowable only if it has been rained upon for less than four months. This is the same method for clay from termites that has climbed up trees and the like. This is also the same method for the castings of earthworms, mouse droppings, clods cut by the hooves of cattle (gokaṇṭaka), and so forth.

Gokaṇṭako nāma gāvīnaṃ khuracchinnakaddamo vuccati. Sace pana heṭṭhimatalena bhūmisambandho hoti, ekadivasampi na vaṭṭati. Kasitaṭṭhānepi naṅgalacchinnamattikāpiṇḍaṃ gaṇhantassa eseva nayo. Purāṇasenāsanaṃ hoti acchadanaṃ vā vinaṭṭhacchadanaṃ vā, atirekacātumāsaṃ ovaṭṭhaṃ jātapathavīsaṅkhyameva gacchati. Tato avasesaṃ chadaniṭṭhakaṃ vā gopānasīādikaṃ upakaraṇaṃ vā ‘‘iṭṭhakaṃ gaṇhāmi gopanasiṃ bhittipādaṃ padarattharaṇaṃ pāsāṇatthambhaṃ gaṇhāmī’’ti saññāya gaṇhituṃ vaṭṭati. Tena saddhiṃ mattikā patati, anāpatti. Bhittimattikaṃ gaṇhantassa pana āpatti. Sace yā yā atintā taṃ taṃ gaṇhāti, anāpatti.

Gokaṇṭaka is the name for mud cut by the hooves of cattle. If, however, it is connected to the ground by its lower surface, it is not allowable to disturb it even for a single day. This is the same method for one who takes a clod of earth cut by a plowshare in a plowed field. There may be an old lodging, either without a roof or with a ruined roof; if it has been rained upon for more than four months, it is counted as earth that has arisen. From that, it is allowable to take the remaining roofing tiles, or fittings such as rafters, with the perception, 'I am taking a tile, I am taking a rafter, I am taking the base of a wall, I am taking the floorboards, I am taking a stone pillar.' If earth falls along with these, there is no offense. But for one who takes wall-earth, there is an offense. If one takes whatever earth has not been moistened by rain, there is no offense.

Antogehe mattikāpuñjo hoti, tasmiṃ ekadivasaṃ ovaṭṭhe gehaṃ chādenti, sace sabbo tinto cātumāsaccayena jātapathavīyeva. Athassa uparibhāgoyeva tinto, anto atinto, yattakaṃ tintaṃ taṃ kappiyakārakehi kappiyavohārena apanāmetvā sesaṃ yathāsukhaṃ vaḷañjetuṃ vaṭṭati. Udakena temetvā ekābaddhāyeva hi jātapathavī hoti, na itarāti.

There is a pile of clay inside a house. After it has been rained upon for one day, they roof the house. If the entire pile is wet, with the passing of four months it is indeed earth that has arisen. Or if only its upper part is wet and the inside is not wet, having had the wet portion removed by an attendant using allowable speech, it is allowable to use the remainder as one pleases. For it is only earth that has been moistened by water and bound together as one that becomes earth that has arisen, not otherwise.

Abbhokāse [Pg.23] mattikāpākāro hoti, atirekacātumāsaṃ ce ovaṭṭho jātapathavīsaṅkhyaṃ gacchati. Tattha laggapaṃsuṃ pana allahatthena chupitvā gahetuṃ vaṭṭati. Sace iṭṭhakapākāro hoti, yebhuyyenakathalaṭṭhāne tiṭṭhati, yathāsukhaṃ vikopetuṃ vaṭṭati. Abbhokāse ṭhitamaṇḍapatthambhaṃ ito cito ca sañcāletvā pathaviṃ vikopentena gahetuṃ na vaṭṭati, ujukameva uddharituṃ vaṭṭati. Aññampi sukkharukkhaṃ vā sukkhakhāṇukaṃ vā gaṇhantassa eseva nayo. Navakammatthaṃ pāsāṇaṃ vā rukkhaṃ vā daṇḍakehi uccāletvā pavaṭṭentā gacchanti, tattha pathavī bhijjati, sace suddhacittā pavaṭṭenti, anāpatti. Atha pana tena apadesena pathaviṃ bhinditukāmāyeva honti, āpatti. Sākhādīni kaḍḍhantānampi pathaviyaṃ dārūni phālentānampi eseva nayo.

In an open space, there may be a mud wall. If it has been soaked by rain for more than four months, it is counted as 'arisen earth'. However, it is permissible to take clinging dust from it by touching it with a wet hand. If it is a brick wall, it generally stands on a base of broken potsherds; it is permissible to dismantle it as one likes. Regarding a pavilion post standing in an open space, it is not permissible to take it by shaking it back and forth and thereby breaking the earth; it is permissible to pull it straight out. This same principle applies to one who takes a dry tree or a dry stump. For the purpose of new work, they lift a stone or a log with levers and go along rolling it. If the earth is broken in that process, there is no offense if they roll it with a pure mind. But if, by that pretext, they are simply desirous of breaking the earth, there is an offense. This same principle applies to those dragging branches and so forth, and to those splitting firewood on the ground.

Pathaviyaṃ aṭṭhisūcikaṇṭakādīsupi yaṃkiñci ākoṭetuṃ vā pavesetuṃ vā na vaṭṭati. Passāvadhārāya vegena pathaviṃ bhindissāmīti evaṃ passāvampi kātuṃ na vaṭṭati, karontassa bhijjati, āpatti. Visamabhūmiṃ samaṃ karissāmīti sammuñjaniyā ghaṃsitumpi na vaṭṭati, vattasīseneva hi sammajjitabbaṃ. Keci kattarayaṭṭhiyā bhūmiṃ koṭṭenti, pādaṅguṭṭhakena vilikhanti, ‘‘caṅkamitaṭṭhānaṃ dassessāmā’’ti punappunaṃ bhūmiṃ bhindantā caṅkamanti, sabbaṃ na vaṭṭati. Vīriyasampaggahatthaṃ pana samaṇadhammaṃ karontena suddhacittena caṅkamituṃ vaṭṭati, ‘‘hatthaṃ dhovissāmā’’ti pathaviyaṃ ghaṃsanti, na vaṭṭati. Aghaṃsantena pana allahatthaṃ pathaviyaṃ ṭhapetvā rajaṃ gahetuṃ vaṭṭati. Keci kaṇḍukacchuādīhi ābādhikā chinnataṭādīsu aṅgapaccaṅgāni ghaṃsanti na vaṭṭati.

On the earth, it is not permissible to strike or insert anything whatsoever, such as bones, needles, or thorns. It is not permissible to urinate with the thought, 'I will break the earth with the force of my stream of urine'; if, while doing so, the earth breaks, there is an offense. With the thought, 'I will make the uneven ground even,' it is not permissible even to rub it with a broom. Indeed, one should sweep only with the fulfillment of one's duty as the primary purpose. Some strike the ground with a walking stick or scratch it with their big toe; thinking, 'We will mark out a place for walking meditation,' they do walking meditation, repeatedly breaking the ground. All this is not permissible. However, for the purpose of exerting effort, it is permissible for one practicing the monk's duties to do walking meditation with a pure mind. Thinking, 'We will wash our hands,' they rub them on the ground; this is not permissible. However, without rubbing, it is permissible to place a wet hand on the ground and take up dust. Some who are afflicted with ailments such as itching or scabies, rub their major and minor limbs in places like broken riverbanks; this is not permissible.

87. Khaṇati vā khaṇāpeti vāti antamaso pādaṅguṭṭhakenapi sammajjanīsalākāyapi sayaṃ vā khaṇati, aññena vā khaṇāpeti. Bhindati vā bhedāpeti vāti antamaso udakampi chaḍḍento sayaṃ vā bhindati, aññena vā bhindāpeti. Dahati vā dahāpeti vāti antamaso pattampi pacanto sayaṃ vā dahati, aññena vā dahāpeti. Yattakesu ṭhānesu aggiṃ deti vā dāpeti vā tattakāni pācittiyāni. Pattaṃ pacantenapi hi pubbe pakkaṭṭhāneyeva hi pacitabbo. Adaḍḍhāya pathaviyā aggiṃ ṭhapetuṃ na vaṭṭati. Pattapacanakapālassa pana upari aggiṃ ṭhapetuṃ vaṭṭati. Dārūnaṃ upari ṭhapeti[Pg.24], so aggi tāni dahanto gantvā pathaviṃ dahati, na vaṭṭati. Iṭṭhakakapālādīsupi eseva nayo.

87. 'Digs or causes to dig' means that one digs oneself, or has another dig, even with the big toe or with a broomstick. 'Breaks or causes to break' means that one breaks oneself, or has another break, even when discarding water. 'Burns or causes to burn' means that one burns oneself, or has another burn, even when firing a bowl. For as many places as one gives fire or causes it to be given, there are that many offenses of expiation. Indeed, even one who is firing a bowl should fire it only in a place previously used for firing. It is not permissible to place fire on unburnt earth. However, it is permissible to place fire above the pot used for firing a bowl. If one places fire on top of firewood, and that fire, while burning the firewood, proceeds to burn the earth, it is not permissible. This same principle applies to brick-molds and so forth.

Tatrāpi hi iṭṭhakādīnaṃyeva upari ṭhapetuṃ vaṭṭati. Kasmā? Tesaṃ anupādānattā. Na hi tāni aggissa upādānasaṅkhyaṃ gacchanti. Sukkhakhāṇusukkharukkhādīsupi aggiṃ dātuṃ na vaṭṭati. Sace pana pathaviṃ appattameva nibbāpetvā gamissāmīti deti, vaṭṭati. Pacchā nibbāpetuṃ na sakkoti, avisayattā anāpatti. Tiṇukkaṃ gahetvā gacchanto hatthe ḍayhamāne bhūmiyaṃ pāteti, anāpatti. Patitaṭṭhāneyeva upādānaṃ datvā aggiṃ kātuṃ vaṭṭatīti mahāpaccariyaṃ vuttaṃ. Daḍḍhapathaviyā ca yattakaṃ ṭhānaṃ usumāya anugataṃ, sabbaṃ vikopetuṃ vaṭṭatīti tattheva vuttaṃ. Yo pana ajānanako bhikkhu araṇīsahitena aggiṃ nibbattetvā hatthena ukkhipitvā ‘‘kiṃ karomī’’ti vadati, ‘‘jālehī’’ti vattabbo, ‘‘hattho ḍayhatī’’ti vadati, ‘‘yathā na ḍayhati tathā karohī’’ti vattabbo. ‘‘Bhūmiyaṃ pātehī’’ti pana na vattabbo. Sace hatthe ḍayhamāne pāteti ‘‘pathaviṃ dahissāmī’’ti apātitattā anāpatti. Patitaṭṭhāne pana aggiṃ kātuṃ vaṭṭatīti kurundiyaṃ vuttaṃ.

Indeed, there too, it is permissible to place fire only on top of bricks and so forth. Why? Because they are not fuel. For indeed, they are not counted as fuel for the fire. It is not permissible to set fire to dry stumps, dry trees, and so forth. However, if one sets a fire with the thought, 'I will go after extinguishing it before it even reaches the earth,' it is permissible. If afterwards one is not able to extinguish it, there is no offense because it is beyond one's capability. A monk going along holding a grass torch drops it on the ground when his hand is being burned; there is no offense. It is said in the Mahāpaccarī: 'It is permissible to make a fire, having added fuel, in the very place where it fell.' And it is said in that same text: 'Whatever area of the burnt earth has been penetrated by heat, it is permissible to disturb all of it.' Furthermore, if a monk who does not know how produces fire with a fire-drill, lifts it with his hand, and says, 'What should I do?,' he should be told, 'Make it burn.' If he says, 'My hand is being burned,' he should be told, 'Act in such a way that it is not burned.' However, he should not be told, 'Drop it on the ground.' If he drops it while his hand is being burned, there is no offense because it was not dropped with the thought, 'I will burn the earth.' Furthermore, it is said in the Kurundī: 'It is permissible to make a fire in the place where it fell.'

88. Anāpatti imaṃ jānātiādīsu ‘‘imassa thambhassa āvāṭaṃ jāna, mahāmattikaṃ jāna, thusamattikaṃ jāna, mahāmattikaṃ dehi, thusamattikaṃ dehi, mattikaṃ āhara, paṃsuṃ āhara, mattikāya attho, paṃsunā attho, imassa thambhassa āvāṭaṃ kappiyaṃ karohi, imaṃ mattikaṃ kappiyaṃ karohi, imaṃ paṃsuṃ kappiyaṃ karohī’’ti evamattho veditabbo.

88. There is no offense in cases such as 'knows this,' where the meaning should be understood as follows: 'Know the hole for this post'; 'Know the large lump of clay'; 'Know the clay mixed with chaff'; 'Give the large lump of clay'; 'Give the clay mixed with chaff'; 'Bring clay'; 'Bring soil'; 'There is a need for clay'; 'There is a need for soil'; 'Make the hole for this post allowable'; 'Make this clay allowable'; 'Make this soil allowable.'

Asañciccāti pāsāṇarukkhādīni vā pavaṭṭentassa kattaradaṇḍena vā āhacca āhacca gacchantassa pathavī bhijjati, sā ‘‘tena bhindissāmī’’ti evaṃ sañcicca abhinnattā asañcicca bhinnā nāma hoti. Iti asañcicca bhindantassa anāpatti. Asatiyāti aññavihito kenaci saddhiṃ kiñci kathento pādaṅguṭṭhakena vā kattarayaṭṭhiyā vā pathaviṃ vilikhanto tiṭṭhati, evaṃ asatiyā vilikhantassa vā bhindantassa vā anāpatti. Ajānantassāti antogehe ovaṭṭhaṃ channaṃ pathaviṃ ‘‘akappiyapathavī’’ti na jānāti, ‘‘kappiyapathavī’’ti saññāya vikopeti, ‘‘khaṇāmi bhindāmi dahāmī’’ti vā na jānāti[Pg.25], kevalaṃ saṅgopanatthāya khaṇittādīni vā ṭhapeti, ḍayhamānahattho vā aggiṃ pāteti, evaṃ ajānantassa anāpatti. Sesaṃ uttānameva.

“Unintentionally” means when the ground is damaged by one rolling stones, logs, and so on, or by one walking while striking repeatedly with a staff. That ground is called ‘unintentionally damaged’ because it was not damaged with the volition and perception of intending to damage it, thinking, “I will damage it.” Thus, for one who damages it unintentionally, there is no offense. “Inattentively” means one who, with mind directed elsewhere while conversing with someone about something, stands scratching the ground with their big toe or a staff. Thus, for one who scratches or damages it through inattentiveness, there is no offense. “Unknowingly” means one who does not know that the ground inside a house, which is wet and covered, is ‘unallowable ground,’ and damages it with the perception that it is ‘allowable ground.’ Or, one does not know, “I am digging, I am damaging, I am burning,” but merely places digging tools and so on for safekeeping, or, having a hand that is being burned, drops fire. Thus, for one who acts unknowingly, there is no offense. The rest is self-evident.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti. Kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

It has three origins: it arises from body-and-mind, from speech-and-mind, and from body-speech-and-mind. It is an action, it is a case of release through perception, it is intentional, it is an offense by formulation, it is a bodily action, it is a verbal action, it involves three kinds of consciousness, and it involves three kinds of feeling.

Pathavīkhaṇanasikkhāpadaṃ dasamaṃ.

The tenth training rule on digging the earth.

Samatto vaṇṇanākkamena musāvādavaggo paṭhamo.

The first chapter, the one on false speech, is completed in the sequence of the commentary.

2. Bhūtagāmavaggo

2. The Chapter on Plant Life

1. Bhūtagāmasikkhāpadavaṇṇanā

1. The Commentary on the Training Rule Concerning Plant Life

89. Senāsanavaggassa paṭhamasikkhāpade – anādiyantoti tassā vacanaṃ agaṇhanto. Dārakassa bāhuṃ ākoṭesīti ukkhittaṃ pharasuṃ niggahetuṃ asakkonto manussānaṃ cakkhuvisayātīte mahārājasantikā laddhe rukkhaṭṭhakadibbavimāne nipannassa dārakassa bāhuṃ thanamūleyeva chindi. Na kho metaṃ patirūpantiādimhi ayaṃ saṅkhepavaṇṇanā – himavante kira pakkhadivasesu devatāsannipāto hoti, tattha rukkhadhammaṃ pucchanti – ‘‘tvaṃ rukkhadhamme ṭhitā na ṭhitā’’ti? Rukkhadhammo nāma rukkhe chijjamāne rukkhadevatāya manopadosassa akaraṇaṃ. Tattha yā devatā rukkhadhamme aṭṭhitā hoti, sā devatāsannipātaṃ pavisituṃ na labhati. Iti sā devatā imañca rukkhadhamme aṭṭhānapaccayaṃ ādīnavaṃ addasa, bhagavato ca sammukhā sutapubbadhammadesanānusārena tathāgatassa chaddantādikāle pubbacaritaṃ anussari. Tenassā etadahosi – ‘‘na kho metaṃ patirūpaṃ…pe… voropeyya’’nti. Yaṃnūnāhaṃ bhagavato etamatthaṃ āroceyyanti idaṃ panassā ‘‘ayaṃ bhikkhu sapitiko putto, addhā bhagavā imaṃ imassa ajjhācāraṃ sutvā mariyādaṃ bandhissati, sikkhāpadaṃ paññapessatī’’ti paṭisañcikkhantiyā ahosi. Sacajja tvaṃ devateti sace ajja tvaṃ devate. Pasaveyyāsīti janeyyāsi uppādeyyāsi. Evañca pana vatvā bhagavā taṃ devataṃ saññāpento –

89. In the first training rule of the Chapter on Lodgings: “Not heeding” means not accepting her word. “He struck the young deva’s arm” means: unable to control the raised axe, he cut the arm of the sleeping young deva, who was in the celestial mansion standing in the tree obtained from the Great King, at the very base of the breast, beyond the range of human sight. Regarding the passage beginning “This is not fitting for me,” this is the brief explanation: It is said that in the Himālaya, on the days of the fortnight, there is an assembly of devas. There, they ask about the tree-dhamma: “Are you established in the tree-dhamma or not?” The tree-dhamma is the non-arising of mental corruption in the tree-deva when the tree is being cut. There, whichever deva is not established in the tree-dhamma does not get to enter the assembly of devas. Thus, that devī saw this danger which has as its cause the non-establishment in the tree-dhamma, and, in accordance with the Dhamma teaching previously heard in the presence of the Blessed One, she recollected the past conduct of the Tathāgata in the time of Chaddanta and so on. Because of that, this thought occurred to her: “It is not fitting for me... to deprive him of life.” This thought, “What if I were to inform the Blessed One of this matter,” occurred to her while reflecting: “This bhikkhu is a son who has a father. Surely, the Blessed One, having heard of this transgression of his, will establish a boundary, he will lay down a training rule.” “O devī, if today you...” means: O devī, if today you were to deprive that monk of life. “You would produce” means: you would generate, you would bring forth. And having said this, the Blessed One, in order to make that devī understand:

‘‘Yo [Pg.26] ve uppatitaṃ kodhaṃ, rathaṃ bhantaṃva vāraye;

Tamahaṃ sārathiṃ brūmi, rasmiggāho itaro jano’’ti. (dha. pa. 222);

“Whoever restrains arisen anger like a swerving chariot, him I call a charioteer; any other person is merely a rein-holder.”

Imaṃ gāthamabhāsi. Gāthāpariyosāne sā devatā sotāpattiphale patiṭṭhāsi. Puna bhagavā sampattaparisāya dhammaṃ desento –

He spoke this verse. At the end of the verse, that devī was established in the fruit of stream-entry. Again, the Blessed One, teaching the Dhamma to the assembled congregation:

‘‘Yo uppatitaṃ vineti kodhaṃ, visaṭaṃ sappavisaṃva osadhehi;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇa’’nti. (su. ni. 1);

“That monk who dispels arisen anger, as spreading snake venom is dispelled with antidotes, abandons the near and the far shore, just as a snake sheds its old, worn-out skin.”

Imaṃ gāthamabhāsi. Tatra paṭhamagāthā dhammapade saṅgahaṃ āruḷhā, dutiyā suttanipāte, vatthu pana vinayeti. Atha bhagavā dhammaṃ desentoyeva tassā devatāya vasanaṭṭhānaṃ āvajjanto patirūpaṃ ṭhānaṃ disvā ‘‘gaccha, devate, asukasmiṃ okāse rukkho vivitto, tasmiṃ upagacchā’’ti āha. So kira rukkho na āḷaviraṭṭhe, jetavanassa antoparikkhepe, yassa devaputtassa pariggaho ahosi, so cuto; tasmā ‘‘vivitto’’ti vutto. Tato paṭṭhāya ca pana sā devatā sammāsambuddhato laddhaparihārā buddhupaṭṭhāyikā ahosi. Yadā devatāsamāgamo hoti, tadā mahesakkhadevatāsu āgacchantīsu aññā appesakkhā devatā yāva mahāsamuddacakkavāḷapabbatā tāva paṭikkamanti. Ayaṃ pana attano vasanaṭṭhāne nisīditvāva dhammaṃ suṇāti. Yampi paṭhamayāme bhikkhū pañhaṃ pucchanti, majjhimayāme devatā, taṃ sabbaṃ tattheva nisīditvā suṇāti. Cattāro ca mahārājānopi bhagavato upaṭṭhānaṃ āgantvā gacchantā taṃ devataṃ disvāva gacchanti.

He spoke this verse. Among these, the first verse has been included in the Dhammapada, the second in the Suttanipāta, but the story has been included in the Vinaya. Then, while the Blessed One was still teaching the Dhamma, reflecting on a dwelling place for that devī and seeing a suitable place, he said: “Go, devī, in such-and-such a place there is a vacant tree; approach that one.” It is said that tree was not in the country of Āḷavī; it was a tree inside the enclosure of Jetavana. The devaputta whose possession it had been had passed away; therefore it was called ‘vacant.’ And from then on, that devī, having received a dispensation from the Perfectly Enlightened One, became an attendant of the Buddha. When there is an assembly of devas, as the devas of great power arrive, other devas of lesser power retreat as far as the great ocean and the Cakkavāḷa mountains. This devī, however, listens to the Dhamma while seated in her own dwelling place. Whatever question the bhikkhus ask in the first watch of the night, and the devas in the middle watch, she hears it all while seated right there. And the Four Great Kings, too, having come to attend upon the Blessed One, see that devī before they depart.

90. Bhūtagāmapātabyatāyāti ettha bhavanti ahuvuñcāti bhūtā; jāyanti vaḍḍhanti jātā vaḍḍhitā cāti attho. Gāmoti rāsi; bhūtānaṃ gāmoti bhūtagāmo; bhūtā eva vā gāmo bhūtagāmo; patiṭṭhitaharitatiṇarukkhādīnametaṃ adhivacanaṃ. Pātabyassa bhāvo pātabyatā; chedanabhedanādīhi yathāruci paribhuñjitabbatāti attho. Tassā bhūtagāmapātabyatāya; nimittatthe bhummavacanaṃ, bhūtagāmapātabyatāhetu, bhūtagāmassa chedanādipaccayā pācittiyanti attho.

90. Regarding “on account of the liability of plant life to destruction”: Herein, `bhūtā` means ‘those that are becoming and have become’; the meaning is ‘they are being born and are growing,’ and ‘they have been born and have grown.’ `Gāma` means a collection. `Bhūtagāma` is a collection of `bhūtā`; or, the `bhūtā` themselves are a collection, hence `bhūtagāma`. This is a designation for established, green grass, trees, and so on. `Pātabyatā` is the state of being liable to destruction; the meaning is the state of being fit to be used as one wishes by means of cutting, breaking, and so on. “On account of that liability of plant life to destruction”: this is a word in the locative case in the sense of cause. The meaning is: on account of the liability of plant life to destruction, because of the condition of cutting, etc., of plant life, a pācittiya offense is incurred.

91. Idāni [Pg.27] taṃ bhūtagāmaṃ vibhajitvā dassento bhūtagāmo nāma pañca bījajātānītiādimāha. Tattha bhūtagāmo nāmāti bhūtagāmaṃ uddharitvā yasmiṃ sati bhūtagāmo hoti, taṃ dassetuṃ ‘‘pañca bījajātānī’’ti āhāti aṭṭhakathāsu vuttaṃ. Evaṃ santepi ‘‘yāni vā panaññānipi atthi mūle jāyantī’’tiādīni na samenti. Na hi mūlabījādīni mūlādīsu jāyanti, mūlādīsu jāyamānāni pana tāni bījākatāni, tasmā evamettha vaṇṇanā veditabbā – bhūtagāmo nāmāti vibhajitabbapadaṃ. Pañcāti tassa vibhāgaparicchedo. Bījajātānīti paricchinnadhammanidassanaṃ. Tassattho – bījehi jātāni bījajātāni; rukkhādīnametaṃ adhivacanaṃ. Aparo nayo – bījāni ca tāni vijātāni ca pasūtāni nibbattapaṇṇamūlānīti bījajātāni. Etena allavālikādīsu ṭhapitānaṃ nibbattapaṇṇamūlānaṃ siṅgiverādīnaṃ saṅgaho kato hoti.

91. Now, wishing to show that plant-life by analyzing it, he said, 'Plant-life, namely, the five kinds of seed-born things,' and so on. Herein, it is said in the commentaries that having extracted the term 'plant-life, namely,' in order to show that in the presence of which plant-life comes to be, he said, 'the five kinds of seed-born things.' Even so, the Pāḷi text such as, 'or whatever other things there are that grow from a root,' is not consistent. For root-seeds and so on do not grow in roots and so on; rather, those things growing in roots and so on are produced by the seed. Therefore, the explanation here should be understood thus: 'Plant-life, namely' is the term to be analyzed. 'Five' is the delimitation of its division. 'Seed-born things' is the indication of the delimited phenomena. Its meaning is: 'seed-born things' are those born from seeds; this is a designation for trees and so on. Another method: They are seeds, and they have sprouted and been produced, possessing developed leaves and roots; therefore, they are 'seed-born things.' By this, the inclusion of ginger and so on, which, having been placed in moist sand and so on, have developed leaves and roots, is accomplished.

Idāni yehi bījehi jātattā rukkhādīni bījajātānīti vuttāni, tāni dassento ‘‘mūlabīja’’ntiādimāha. Tesaṃ uddeso pākaṭo eva. Niddese yāni vā panaññānipi atthi mūle jāyanti mūle sañjāyantīti ettha bījato nibbattena bījaṃ dassitaṃ, tasmā evamettha attho daṭṭhabbo, yāni vā panaññānipi atthi āluvakaserukamaluppalapuṇḍarīkakuvalayakandapāṭalimūlādibhede mūle gacchavallirukkhādīni jāyanti sañjāyanti, tāni yamhi mūle jāyanti ceva sañjāyanti ca tañca, pāḷiyaṃ vuttaṃ haliddādi ca sabbampi etaṃ mūlabījaṃ nāma. Eseva nayo khandhabījādīsu. Yevāpanakakhandhabījesu panettha ambāṭakaindasālanuhīpāḷibhaddakaṇikārādīni khandhabījāni, amūlavalli caturassavallikaṇavīrādīni phaḷubījāni makacisumanajayasumanādīni aggabījāni, ambajambūpanasaṭṭhiādīni bījabījānīti daṭṭhabbāni.

Now, wishing to show those seeds from which trees and so on are born and thus are called 'seed-born things,' he said, 'root-seed,' and so on. Their summary exposition is quite clear. In the detailed explanation, regarding the text 'or whatever other things there are that grow from a root, that flourish from a root,' herein the seed is shown by that which is produced from the seed. Therefore, the meaning here should be understood thus: Whatever other shrubs, vines, trees, and so on there are, of the various kinds such as āluva, kaseru, red and blue lotuses, white lotuses, white water lilies, kunda jasmine, and the root of the trumpet flower tree, that grow and flourish in a root; that root in which they grow and flourish, and also turmeric and so on which are mentioned in the Pāḷi—all this is called 'root-seed.' This is the same method for stem-seeds and so on. Furthermore, among these stem-seeds and so on indicated by the words 'or whatever else': hog plum, indasāla, nuhī spurge, coral tree, night-flowering jasmine, and so on are stem-seeds; amūlavalli creeper, four-angled vine, oleander, and so on are joint-seeds; makaci, sumana jasmine, jayasumana, and so on are tip-seeds; the seeds of mango, rose apple, jackfruit, and so on are seed-seeds. Thus they should be understood.

92. Idāni yaṃ vuttaṃ ‘‘bhūtagāmapātabyatāya pācittiya’’nti tattha saññāvasena āpattānāpattibhedaṃ pātabyatābhedañca dassento bīje bījasaññītiādimāha. Tattha yathā ‘‘sālīnaṃ cepi odanaṃ bhuñjatī’’tiādīsu (ma. ni. 1.76) sālitaṇḍulānaṃ odano ‘‘sālīnaṃ odano’’ti vuccati, evaṃ bījato sambhūto bhūtagāmo ‘‘bīja’’nti vuttoti veditabbo. Yaṃ [Pg.28] pana ‘‘bījagāmabhūtagāmasamārambhā paṭivirato’’tiādīsu (dī. ni. 1.10) vuttaṃ bhūtagāmaparimocanaṃ katvā ṭhapitaṃ bījaṃ, taṃ dukkaṭavatthu. Atha vā yadetaṃ ‘‘bhūtagāmo nāmā’’ti sikkhāpadavibhaṅgassa ādipadaṃ, tena saddhiṃ yojetvā yaṃ bījaṃ bhūtagāmo nāma hoti, tasmiṃ bīje bījasaññī satthakādīni gahetvā sayaṃ vā chindati aññena vā chedāpeti, pāsāṇādīni gahetvā sayaṃ vā bhindati aññena vā bhedāpeti, aggiṃ upasaṃharitvā sayaṃ vā pacati aññena vā pacāpeti, āpatti pācittiyassāti evamettha attho veditabbo. Yathārutaṃ pana gahetvā bhūtagāmavinimuttassa bījassa chindanādibhedāya pātabyatāya pācittiyaṃ na vattabbaṃ.

92. Now, regarding what was said, 'For the destruction of plant-life, there is a pācittiya offense,' herein, wishing to show the distinction between an offense and no offense according to perception, and the distinction in the manner of destruction, he said, 'perceiving a seed as a seed,' and so on. In this context, just as in passages such as 'even if one eats the cooked rice of sālī grains,' the cooked rice of sālī grains is called 'cooked rice of sālī,' so too, it should be understood that plant-life that has arisen from a seed is called a 'seed.' However, the seed that has been set aside, having been freed from plant-life, which is mentioned in the Suttas such as 'he abstains from damaging seed-life and plant-life,' that is a basis for a dukkaṭa offense. Alternatively, this opening phrase of the analysis of the training rule, 'Plant-life, namely,' should be connected with this, and the meaning here should be understood thus: Whatever seed is what is called plant-life, regarding that seed, if one, perceiving it as a seed, takes a small knife or the like and either cuts it oneself or has it cut by another; or takes a stone or the like and either breaks it oneself or has it broken by another; or brings fire near and either burns it oneself or has it burned by another, there is an offense of pācittiya. However, taking the text literally, a pācittiya offense should not be stated for destruction, of the various kinds such as cutting, of a seed that is freed from plant-life.

Ayañhettha vinicchayakathā – bhūtagāmaṃ vikopentassa pācittiyaṃ bhūtagāmaparimocitaṃ pañcavidhampi bījagāmaṃ vikopentassa dukkaṭaṃ. Bījagāmabhūtagāmo nāmesa atthi udakaṭṭho, atthi thalaṭṭho. Tattha udakaṭṭho sāsapamattikā tilabījakādibhedā sapaṇṇikā apaṇṇikā ca sabbā sevālajāti antamaso udakapappaṭakaṃ upādāya ‘‘bhūtagāmo’’ti veditabbo. Udakapappaṭako nāma upari thaddho pharusavaṇṇo, heṭṭhā mudu nīlavaṇṇo hoti. Tattha yassa sevālassa mūlaṃ orūhitvā pathaviyaṃ patiṭṭhitaṃ, tassa pathavī ṭhānaṃ. Yo udake sañcarati, tassa udakaṃ. Pathaviyaṃ patiṭṭhitaṃ yattha katthaci vikopentassa uddharitvā vā ṭhānantaraṃ saṅkāmentassa pācittiyaṃ. Udake sañcarantaṃ vikopentasseva pācittiyaṃ. Hatthehi pana ito cito ca viyūhitvā nhāyituṃ vaṭṭati, sakalañhi udakaṃ tassa ṭhānaṃ. Tasmā na so ettāvatā ṭhānantaraṃ saṅkāmito hoti. Udakato pana udakena vinā sañcicca ukkhipituṃ na vaṭṭati, udakena saddhiṃ ukkhipitvā puna udake pakkhipituṃ vaṭṭati. Parissāvanantarena nikkhamati, kappiyaṃ kārāpetvāva udakaṃ paribhuñjitabbaṃ. Uppalinīpaduminīādīni jalajavallitiṇāni udakato uddharantassa vā tattheva vikopentassa vā pācittiyaṃ. Parehi uppāṭitāni vikopentassa dukkaṭaṃ. Tāni hi bījagāme saṅgahaṃ gacchanti. Tilabījakasāsapamattakasevālopi udakato uddhato amilāto aggabījasaṅgahaṃ gacchati. Mahāpaccariyādīsu [Pg.29] ‘‘anantakatilabījakaudakapappaṭakādīni dukkaṭavatthukānī’’ti vuttaṃ, tattha kāraṇaṃ na dissati. Andhakaṭṭhakathāyaṃ ‘‘sampuṇṇabhūtagāmo na hoti, tasmā dukkaṭa’’nti vuttaṃ, tampi na sameti, bhūtagāme hi pācittiyaṃ, bījagāme dukkaṭaṃ vuttaṃ. Asampuṇṇabhūtagāmo nāma tatiyo koṭṭhāso neva pāḷiyaṃ na aṭṭhakathāsu āgato. Atha etaṃ bījagāmasaṅgahaṃ gacchissatīti, tampi na yuttaṃ, abhūtagāmamūlattā tādisassa bījagāmassāti. Apica ‘‘garukalahukesu garuke ṭhātabba’’nti etaṃ vinayalakkhaṇaṃ.

Herein is the definitive explanation: For one who destroys plant life, it is a pācittiya offense. For one who destroys any of the five kinds of seed-life that have been released from plant life, it is a dukkaṭa offense. This so-called seed-life and plant-life exists as that which is established in water and that which is established on land. Among them, that which is established in water—all types of algae, whether with leaves or without leaves, of varieties such as mustard-seed-sized and sesame-seed-sized, down to and including water scum—should be understood as “plant life.” Water scum is firm and rough-textured on the surface, and soft and blue-colored underneath. For any algae whose roots have descended and are established in the ground, the ground is its place. For that which moves about in water, the water is its place. For one who destroys a plant established on the ground anywhere, or uproots it and moves it to another place, it is a pācittiya offense. For destroying that which moves about in the water, it is a pācittiya offense. However, it is permissible to bathe by pushing them aside here and there with one’s hands, for the entire water is their place. Therefore, by that much, it is not considered to have been moved to another place. However, it is not permissible to deliberately lift it out of the water without water. It is permissible to lift it with water and then put it back into the water. If algae comes out through a water strainer, the water should be consumed only after having it made allowable. For one who pulls out water lilies, lotuses, and other aquatic creepers and grasses from the water, or destroys them there, it is a pācittiya offense. If one destroys those that have been uprooted by others, it is a dukkaṭa offense, for they are included in the category of seed-life. Even sesame-seed-sized or mustard-seed-sized algae, when taken from the water while still unwilted, are included in the category of shoot-seed. In the Mahāpaccarī and other texts, it is said, “The algae called anantaka, sesame-seed-sized algae, water scum, etc., are grounds for a dukkaṭa offense,” but the reason for this is not apparent. In the Andhakaṭṭhakathā, it is said, “It is not complete plant life, therefore it is a dukkaṭa,” but this also does not accord, for a pācittiya is stated for plant life, and a dukkaṭa for seed-life. The term 'incomplete plant life' refers to a third category that has appeared neither in the Pāli Canon nor in the commentaries. If it is said that this would fall under the category of seed-life, this too is not appropriate, because such seed-life lacks the root-nature of plant life. Moreover, “in grave and light matters, one should stand on the grave”—this is a characteristic of the Vinaya.

Thalaṭṭhe – chinnarukkhānaṃ avasiṭṭho haritakhāṇu nāma hoti. Tattha kakudhakarañjapiyaṅgupanasādīnaṃ khāṇu uddhaṃ vaḍḍhati, so bhūtagāmena saṅgahito. Tālanāḷikerādīnaṃ khāṇu uddhaṃ na vaḍḍhati, so bījagāmena saṅgahito. Kadaliyā pana aphalitāya khāṇu bhūtagāmena saṅgahito, phalitāya bījagāmena. Kadalī pana phalitā yāva nīlapaṇṇā, tāva bhūtagāmeneva saṅgahitā, tathā phalito veḷu. Yadā pana aggato paṭṭhāya sussati, tadā bījagāmena saṅgahaṃ gacchati. Katarabījagāmena? Phaḷubījagāmena. Kiṃ tato nibbattati? Na kiñci. Yadi hi nibbatteyya, bhūtagāmeneva saṅgahaṃ gaccheyya. Indasālādirukkhe chinditvā rāsiṃ karonti, kiñcāpi rāsikatadaṇḍakehi ratanappamāṇāpi sākhā nikkhamanti, bījagāmeneva saṅgahaṃ gacchanti. Tattha maṇḍapatthāya vā vatiatthāya vā valliāropanatthāya vā bhūmiyaṃ nikhaṇanti, mūlesu ceva paṇṇesu ca niggatesu puna bhūtagāmasaṅkhyaṃ gacchanti. Mūlamattesu pana paṇṇamattesu vā niggatesu bījagāmena saṅgahitā eva.

Regarding land-based plants: The remaining stump of a cut tree is called a green stump. There, the stumps of kakudha, karañja, piyaṅgu, panasa, and so forth, grow upwards; they are included in the category of plant life. The stumps of palm, coconut, and so forth, do not grow upwards; they are included in the category of seed life. However, the stump of a banana plant that has not borne fruit is included in the category of plant life, while that of one that has borne fruit is included in the category of seed life. However, a banana plant that has borne fruit, as long as it has blue-green leaves, is included only in the category of plant life; similarly for a bamboo that has borne fruit. But when it begins to dry from the top, it then falls under the category of seed life. Under which category of seed life? The category of joint-seed life. What arises from it? Nothing. For if anything were to arise, it would be included only in the category of plant life. When trees like the indasāla and so forth are cut and made into a pile, even if branches a cubit in size sprout from the piled logs, they are included only in the category of seed life. There, if they are planted in the ground for the purpose of a pavilion, or for a fence, or for training vines, and if both roots and leaves emerge, they again enter the designation of plant life. But if only roots or only leaves emerge, they are still included in the category of seed life.

Yāni kānici bījāni pathaviyaṃ vā udakena siñcitvā ṭhapitāni, kapālādīsu vā allapaṃsuṃ pakkhipitvā nikkhittāni honti, sabbāni mūlamatte paṇṇamatte vā niggatepi bījāniyeva. Sacepi mūlāni ca upari aṅkuro ca niggacchati, yāva aṅkuro harito na hoti, tāva bījāniyeva. Muggādīnaṃ pana paṇṇesu uṭṭhitesu vīhiādīnaṃ vā aṅkure harite nīlapaṇṇavaṇṇe jāte bhūtagāmasaṅgahaṃ gacchanti. Tālaṭṭhīnaṃ paṭhamaṃ sūkaradāṭhā viya mūlaṃ niggacchati. Niggatepi yāva upari pattavaṭṭi na niggacchati, tāva bījagāmoyeva. Nāḷikerassa tacaṃ bhinditvā dantasūci viya aṅkuro niggacchati[Pg.30], yāva migasiṅgasadisā nīlapattavaṭṭi na hoti, tāva bījagāmoyeva. Mūle aniggatepi tādisāya pattavaṭṭiyā jātāya amūlakabhūtagāme saṅgahaṃ gacchati.

Whatever seeds are placed in the earth or kept after being watered, or deposited in potsherds and so forth after moist soil has been put in them, all remain merely seeds even when only roots or only leaves have emerged. Even if roots and a shoot emerge above, as long as the shoot is not green, they are still merely seeds. However, for mung beans and so forth, when leaves have appeared, or for rice and so forth, when the shoot has become green or the color of a blue-green leaf, they enter the category of plant life. For palm seeds, first a root emerges like a boar's tusk. Even after it has emerged, as long as the upper leaf-stalk has not emerged, it remains merely seed life. For the coconut, a shoot emerges breaking through the husk like an ivory pin. As long as the blue-green leaf-stalk resembling a deer's horn has not appeared, it remains merely seed life. Even if the root has not emerged, when such a leaf-stalk has grown, it is included in the category of rootless plant life.

Ambaṭṭhiādīni vīhiādīhi vinicchinitabbāni. Vandākā vā aññā vā yā kāci rukkhe jāyitvā rukkhaṃ ottharati, rukkhova tassā ṭhānaṃ, taṃ vikopentassa vā tato uddharantassa vā pācittiyaṃ. Ekā amūlikā latā hoti, aṅguliveṭhako viya vanappagumbadaṇḍake veṭheti, tassāpi ayameva vinicchayo. Gehamukhapākāravedikācetiyādīsu nīlavaṇṇo sevālo hoti, yāva dve tīṇi pattāni na sañjāyanti tāva aggabījasaṅgahaṃ gacchati. Pattesu jātesu pācittiyavatthu. Tasmā tādisesu ṭhānesu sudhālepampi dātuṃ na vaṭṭati. Anupasampannena littassa uparisnehalepo dātuṃ vaṭṭati. Sace nidāghasamaye sukkhasevālo tiṭṭhati, taṃ sammuñjanīādīhi ghaṃsitvā apanetuṃ vaṭṭati. Pānīyaghaṭādīnaṃ bahi sevālo dukkaṭavatthu, anto abbohāriko. Dantakaṭṭhapūvādīsu kaṇṇakampi abbohārikameva. Vuttañhetaṃ – ‘‘sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā’’ti (mahāva. 66).

Mango seeds and so forth should be decided in accordance with rice plants and so forth. Any parasitic plant or other plant that grows on a tree and spreads over it—the tree itself is its place. For one who destroys it or removes it from there, it is a pācittiya offense. There is a rootless creeper that entwines around a forest bush or stick like a finger-ring; the same decision applies to it. On house entrances, walls, railings, shrines, and so forth, blue-green algae may grow. As long as two or three leaves have not appeared, it is included in the category of plant life propagated from the tip. Once leaves have grown, it becomes a ground for a pācittiya offense. Therefore, in such places, it is not permissible to even apply whitewash. It is permissible for an oily plaster to be applied on top of what has been smeared by one not fully ordained. If dry algae remains during the hot season, it is permissible to scrub it off with a broom and so forth and remove it. Algae on the outside of water pots and so forth is a ground for a dukkaṭa offense, but inside, it is negligible. On tooth-sticks, cakes, and so forth, mold is also negligible. For it has been said: “If a wall prepared with red ochre becomes moldy, a cloth should be moistened, wrung out, and wiped clean.”

Pāsāṇajātipāsāṇadaddusevālaseleyyakādīni aharitavaṇṇāni apattakāni ca dukkaṭavatthukāni. Ahicchattakaṃ yāva makuḷaṃ hoti, tāva dukkaṭavatthu. Pupphitakālato paṭṭhāya abbohārikaṃ. Allarukkhato pana ahicchattakaṃ gaṇhanto rukkhattacaṃ vikopeti, tasmā tattha pācittiyaṃ. Rukkhapappaṭikāyapi eseva nayo. Yā pana indasālakakudhādīnaṃ pappaṭikā rukkhato muccitvā tiṭṭhati, taṃ gaṇhantassa anāpatti. Niyyāsampi rukkhato muccitvā ṭhitaṃ sukkharukkhe vā laggaṃ gaṇhituṃ vaṭṭati. Allarukkhato na vaṭṭati. Lākhāyapi eseva nayo. Rukkhaṃ cāletvā paṇḍupalāsaṃ vā pariṇatakaṇikārādipupphaṃ vā pātentassa pācittiyameva. Hatthakukkuccena mudukesu indasālanuhīkhandhādīsu vā tatthajātakatālapaṇṇādīsu vā akkharaṃ chindantassāpi eseva nayo.

Stone-born things, such as stone-scab, stone-moss, and rock-alum, which are not green and have no leaves, are grounds for a dukkaṭa offense. A mushroom, as long as it is a bud, is a ground for a dukkaṭa offense. From the time it flowers, it is negligible. However, if one takes a mushroom from a living tree, one damages the tree bark; therefore, there is a pācittiya offense in that case. The same rule applies to tree-scab. However, if the scab of trees like the indasālaka, kudha, and so forth, has become detached from the tree and remains, there is no offense for one who takes it. It is permissible to take resin that has become detached from a tree and remains, or that is attached to a dry tree. It is not permissible to take it from a living tree. The same rule applies to lac. For one who shakes a tree and causes withered leaves or mature flowers like the kaṇikāra and so forth to fall, it is a pācittiya offense. The same rule applies to one who, out of mischief with the hands, carves a letter on soft things like the stems of the indasāla or nuhī, or on palm leaves and so forth that have grown there.

Sāmaṇerānaṃ [Pg.31] pupphaṃ ocinantānaṃ sākhaṃ onāmetvā dātuṃ vaṭṭati. Tehi pana pupphehi pānīyaṃ na vāsetabbaṃ. Pānīyavāsatthikena sāmaṇeraṃ ukkhipitvā ocināpetabbāni. Phalasākhāpi attanā khāditukāmena na onāmetabbā. Sāmaṇeraṃ ukkhipitvā phalaṃ gāhāpetabbaṃ. Yaṃkiñci gacchaṃ vā lataṃ vā uppāṭentehi sāmaṇerehi saddhiṃ gahetvā ākaḍḍhituṃ na vaṭṭati. Tesaṃ pana ussāhajananatthaṃ anākaḍḍhantena kaḍḍhanākāraṃ dassentena viya agge gahetuṃ vaṭṭati. Yesaṃ rukkhānaṃ sākhā ruhati, tesaṃ sākhaṃ makkhikābījanādīnaṃ atthāya kappiyaṃ akārāpetvā gahitaṃ tace vā patte vā antamaso nakhenapi vilikhantassa dukkaṭaṃ. Allasiṅgiverādīsupi eseva nayo. Sace pana kappiyaṃ kārāpetvā sītale padese ṭhapitassa mūlaṃ sañjāyati, uparibhāge chindituṃ vaṭṭati. Sace aṅkuro jāyati, heṭṭhābhāge chindituṃ vaṭṭati. Mūle ca nīlaṅkure ca jāte na vaṭṭati.

It is permissible to bend down a branch for novices who are picking flowers. However, those flowers should not be used to scent drinking water. One who desires to scent drinking water should have a novice lifted up to pick them. A fruit-bearing branch should also not be bent down by one who wishes to eat from it oneself. One should have a novice lifted up to take the fruit. When novices are uprooting any bush or creeper, it is not permissible to take hold and pull it together with them. However, to encourage them, it is permissible to hold the tip as if showing the manner of pulling, without actually pulling. For trees whose branches can be propagated, if a branch is taken for the purpose of a fly-whisk and so forth without having it made allowable, for one who scratches the bark or a leaf, even with a fingernail, it is a dukkaṭa offense. For fresh ginger and so forth, this same rule applies. But if, after having it made allowable, it is placed in a cool spot and a root sprouts, it is permissible to cut the upper part. If a shoot appears, it is permissible to cut the lower part. Once both a root and a green shoot have appeared, it is not permissible to cut it.

Chindati vā chedāpeti vāti antamaso sammuñjanosalākāyapi tiṇāni chindissāmīti bhūmiṃ sammajjanto sayaṃ vā chindati, aññena vā chedāpeti. Bhindati vā bhedāpeti vāti antamaso caṅkamantopi chijjanakaṃ chijjatu, bhijjanakaṃ bhijjatu, caṅkamitaṭṭhānaṃ dassessāmīti sañcicca pādehi akkamanto tiṇavalliādīni sayaṃ vā bhindati aññena vā bhedāpeti. Sacepi hi tiṇaṃ vā lataṃ vā gaṇṭhiṃ karontassa bhijjati, gaṇṭhipi na kātabbo. Tālarukkhādīsu pana corānaṃ anāruhanatthāya dārumakkaṭakaṃ ākoṭenti, kaṇṭake bandhanti, bhikkhussa evaṃ kātuṃ na vaṭṭati. Sace dārumakkaṭako rukkhe allīnamattova hoti, rukkhaṃ na pīḷeti, vaṭṭati. ‘‘Rukkhaṃ chinda, lataṃ chinda, kandaṃ vā mūlaṃ vā uppāṭehī’’ti vattumpi vaṭṭati, aniyāmitattā. Niyāmetvā pana ‘‘imaṃ rukkhaṃ chindā’’tiādi vattuṃ na vaṭṭati. Nāmaṃ gahetvāpi ‘‘ambarukkhaṃ caturassavalliṃ āluvakandaṃ muñjatiṇaṃ asukarukkhacchalliṃ chinda bhinda uppāṭehī’’tiādivacanampi aniyāmitameva hoti. ‘‘Imaṃ ambarukkha’’ntiādivacanameva hi niyāmitaṃ nāma, taṃ na vaṭṭati.

‘He cuts or causes to cut’ means that even if, while sweeping the ground with a broomstick, one intends, “I will cut the grass,” and one either cuts it oneself or has another cut it. ‘He breaks or causes to break’ means that even while walking on a meditation path, thinking, ‘Let what can be cut, be cut; let what can be broken, be broken; I will show the place that has been walked upon,’ one deliberately treads on grass, vines, and so forth with one’s feet, either breaking them oneself or having another break them. Indeed, if a blade of grass or a creeper would break while one is making a knot, the knot should not be made. On palm trees and so forth, to prevent thieves from climbing, people drive in wooden spikes or tie on thorns; for a bhikkhu, it is not allowable to do so. If the wooden spike is merely leaning against the tree and does not harm the tree, it is allowable. It is also permissible to say, ‘Cut a tree, cut a creeper, uproot a tuber or a root,’ because it is unspecified. But having specified, it is not permissible to say, ‘Cut this tree,’ and so forth. Even taking a name, speech such as, ‘Cut a mango tree, break a caturassavallī creeper, uproot an āluva tuber, uproot muñja grass, cut, break, or peel the bark of such-and-such a tree,’ is still unspecified. For only speech such as, ‘this mango tree,’ is what is called specified, and that is not permissible.

Pacati vā pacāpeti vāti antamaso pattampi pacitukāmo tiṇādīnaṃ upari sañcicca aggiṃ karonto sayaṃ vā pacati, aññena vā pacāpetīti [Pg.32] sabbaṃ pathavīkhaṇanasikkhāpade vuttanayena veditabbaṃ. Aniyāmetvā pana ‘‘mugge paca, māse pacā’’tiādi vattuṃ vaṭṭati. ‘‘Ime mugge paca, ime māse pacā’’ti evaṃ vattuṃ na vaṭṭati.

‘He cooks or causes to cook’ means that even if one, desiring to fire a bowl, deliberately makes a fire on top of grass and so forth, thereby cooking it himself or causing another to cook it—all this should be understood according to the method explained in the training rule on digging the earth. However, without specifying, it is permissible to say, ‘Cook mung beans, cook black beans,’ and so forth. It is not permissible to say, ‘Cook these mung beans, cook these black beans.’

Anāpatti imaṃ jānātiādīsu ‘‘imaṃ mūlabhesajjaṃ jāna, imaṃ mūlaṃ vā paṇṇaṃ vā dehi, imaṃ rukkhaṃ vā lataṃ vā āhara, iminā pupphena vā phalena vā paṇṇena vā attho, imaṃ rukkhaṃ vā lataṃ vā phalaṃ vā kappiyaṃ karohī’’ti evamattho daṭṭhabbo. Ettāvatā bhūtagāmaparimocanaṃ kataṃ hoti. Paribhuñjantena pana bījagāmaparimocanatthaṃ puna kappiyaṃ kāretabbaṃ.

There is no offense in phrases such as 'know this.' The meaning should be understood as follows: 'Know this root medicine; give this root or leaf; bring this tree or creeper; there is need for this flower, fruit, or leaf; make this tree, creeper, or fruit allowable.' By this much, the release of what has grown from the ground is accomplished. However, when consuming it, for the purpose of releasing what grows from seed, it should be caused to be made allowable again.

Kappiyakaraṇañcettha iminā suttānusārena veditabbaṃ – ‘‘anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjituṃ aggiparijitaṃ satthaparijitaṃ nakhaparijitaṃ abījaṃ nibbaṭṭabījameva pañcama’’nti. Tattha ‘‘aggiparijita’’nti agginā parijitaṃ adhibhūtaṃ daḍḍhaṃ phuṭṭhanti attho. ‘‘Satthaparijita’’nti satthena parijitaṃ adhibhūtaṃ chinnaṃ viddhaṃ vāti attho. Esa nayo nakhaparijite. Abījanibbaṭṭabījāni sayameva kappiyāni. Agginā kappiyaṃ karontena kaṭṭhaggigomayaggiādīsu yena kenaci antamaso lohakhaṇḍenapi ādittena kappiyaṃ kātabbaṃ. Tañca kho ekadese phusantena ‘‘kappiya’’nti vatvāva kātabbaṃ. Satthena karontena yassa kassaci lohamayasatthassa antamaso sūcinakhacchedanānampi tuṇḍena vā dhārāya vā chedaṃ vā vedhaṃ vā dassentena ‘‘kappiya’’nti vatvāva kātabbaṃ. Nakhena kappiyaṃ karontena pūtinakhena na kātabbaṃ. Manussānaṃ pana sīhabyagghadīpimakkaṭādīnaṃ sakuntānañca nakhā tikhiṇā honti, tehi kātabbaṃ. Assamahiṃsasūkaramigagorūpādīnaṃ khurā atikhiṇā, tehi na kātabbaṃ, katampi akataṃ hoti. Hatthinakhā pana khurā na honti, tehi vaṭṭati. Yehi pana kātuṃ vaṭṭati, tehi tatthajātakehipi uddharitvā gahitakehipi chedaṃ vā vedhaṃ vā dassentena ‘‘kappiya’’nti vatvāva kātabbaṃ.

And here, the making of something allowable should be understood in accordance with this Sutta: 'I allow, O bhikkhus, the consumption of fruit by five monastic allowances: that which is affected by fire, that which is affected by a knife, that which is affected by a fingernail, that which is seedless, and fifth, that which has had its seed removed.' Therein, 'affected by fire' means affected by fire, overcome, burnt, or touched. 'Affected by a knife' means affected by a knife, overcome, cut, or pierced. This same method applies to that which is affected by a fingernail. Those that are seedless and those with seeds removed are allowable by themselves. When making something allowable by fire, it should be done with any kind of fire—such as a wood fire or a cow-dung fire—or at the very least, even with a heated piece of metal. And this should be done only by touching it in one spot and saying, 'allowable.' When doing it with a knife, it should be done only by showing a cut or a piercing with the tip or the edge of any kind of metal weapon—at the very least, even a needle or a nail-cutter—and saying, 'allowable.' When making something allowable with a fingernail, it should not be done with a decayed nail. However, the nails of humans, lions, tigers, leopards, monkeys, and so on, and of birds are sharp; it should be done with these. The hooves of horses, buffaloes, pigs, deer, cattle, and so on, are not sharp; it should not be done with these. Even if done, it is as if not done. Elephant nails, however, are not hooves; it is permissible with them. With those nails with which it is permissible to act, whether they are still attached or have been removed and taken, it should be done only by showing a cut or a piercing and saying, 'allowable'.

Tattha sacepi bījānaṃ pabbatamatto rāsi rukkhasahassaṃ vā chinditvā ekābaddhaṃ katvā ucchūnaṃ vā mahābhāro bandhitvā ṭhapito hoti, ekasmiṃ bīje vā rukkhasākhāya vā ucchumhi vā kappiye kate sabbaṃ kataṃ hoti. Ucchū ca dārūni ca ekato baddhāni honti, ucchuṃ kappiyaṃ karissāmīti dāruṃ [Pg.33] vijjhati, vaṭṭatiyeva. Sace pana yāya rajjuyā vā valliyā vā baddhāni, taṃ vijjhati, na vaṭṭati. Ucchukhaṇḍānaṃ pacchiṃ pūretvā āharanti, ekasmiṃ khaṇḍe kappiye kate sabbaṃ katameva hoti. Maricapakkādīhi missetvā bhattaṃ āharanti, ‘‘kappiyaṃ karohī’’ti vutte sacepi bhattasitthe vijjhati, vaṭṭatiyeva. Tilataṇḍulādīsupi eseva nayo. Yāguyā pakkhittāni pana ekābaddhāni hutvā na santiṭṭhanti, tattha ekamekaṃ vijjhitvā kappiyaṃ kātabbameva. Kapitthaphalādīnaṃ anto miñjaṃ kaṭāhaṃ muñcitvā sañcarati, bhindāpetvā kappiyaṃ kārāpetabbaṃ. Ekābaddhaṃ hoti, kaṭāhepi kātuṃ vaṭṭati.

Therein, even if there is a mountain-sized heap of seeds, or a thousand trees cut down and bound as one, or a great load of sugarcane tied up and set aside, when one seed, one tree branch, or one stalk of sugarcane is made allowable, the whole is made allowable. If sugarcane and firewood are bound together, and one, intending 'I will make the sugarcane allowable,' pierces the firewood, it is indeed permissible. But if one pierces the rope or vine with which they are bound, it is not permissible. If they bring a basket filled with pieces of sugarcane, when one piece is made allowable, the whole is indeed made allowable. If they bring rice mixed with ripe chilies and so on, when told, 'Make it allowable,' even if one pierces a lump of cooked rice, it is indeed permissible. This same method applies to sesame with rice, and so on. However, things put into gruel are not connected as one and do not stay together; there, each single one must be pierced and made allowable. In fruits like the wood-apple and so on, if the pulp inside moves about, having been released from the shell, one should have it broken and then have it made allowable. If the pulp is connected as one with the shell, it is also permissible to make it allowable on the shell.

Asañciccāti pāsāṇarukkhādīni vā pavaṭṭentassa sākhaṃ vā kaḍḍhantassa kattaradaṇḍena vā bhūmiṃ paharitvā gacchantassa tiṇāni chijjanti, tāni tena chindissāmīti evaṃ sañcicca acchinnattā asañcicca chinnāni nāma honti. Iti asañcicca chindantassa anāpatti.

'Unintentionally' is when, as one is rolling stones, logs, and so forth, or pulling a branch, or walking along striking the ground with a staff, grasses are cut. Because they were not cut by him intentionally with the thought, 'I will cut them,' they are called 'unintentionally cut.' Thus, for one who cuts unintentionally, there is no offense.

Asatiyāti aññavihito kenaci saddhiṃ kiñci kathento pādaṅguṭṭhakena vā hatthena vā tiṇaṃ vā lataṃ vā chindanto tiṭṭhati, evaṃ asatiyā chindantassa anāpatti.

'Unmindfully' is when one, with his mind directed elsewhere while talking about something with someone, stands cutting grass or a creeper with his big toe or hand. Thus, for one who cuts unmindfully, there is no offense.

Ajānantassāti etthabbhantare bījagāmoti vā bhūtagāmoti vā na jānāti, chindāmītipi na jānāti, kevalaṃ vatiyā vā palālapuñje vā nikhādanaṃ vā khaṇittiṃ vā kudālaṃ vā saṅgopanatthāya ṭhapeti, ḍayhamānahattho vā aggiṃ pāteti, tatra ce tiṇāni chijjanti vā ḍayhanti vā anāpatti. Manussaviggahapārājikavaṇṇanāyaṃ pana sabbaaṭṭhakathāsu ‘‘sace bhikkhu rukkhena vā ajjhotthaṭo hoti, opāte vā patito sakkā ca hoti rukkhaṃ chinditvā bhūmiṃ vā khaṇitvā nikkhamituṃ, jīvitahetupi attanā na kātabbaṃ. Aññena pana bhikkhunā bhūmiṃ vā khaṇitvā rukkhaṃ vā chinditvā allarukkhato vā daṇḍakaṃ chinditvā taṃ rukkhaṃ pavaṭṭetvā nikkhāmetuṃ vaṭṭati, anāpattī’’ti vuttaṃ. Tattha kāraṇaṃ na dissati – ‘‘anujānāmi, bhikkhave, davaḍāhe ḍayhamāne paṭaggiṃ dātuṃ, parittaṃ kātu’’nti (cūḷava. 283) idaṃ pana ekameva suttaṃ dissati. Sace etassa anulomaṃ ‘‘attano na vaṭṭati, aññassa vaṭṭatī’’ti [Pg.34] idaṃ nānākaraṇaṃ na sakkā laddhuṃ. Attano atthāya karonto attasinehena akusalacitteneva karoti, paro pana kāruññena, tasmā anāpattīti ce. Etampi akāraṇaṃ. Kusalacittenāpi hi imaṃ āpattiṃ āpajjati. Sabbaaṭṭhakathāsu pana vuttattā na sakkā paṭisedhetuṃ. Gavesitabbā ettha yutti. Aṭṭhakathācariyānaṃ vā saddhāya gantabbanti. Sesaṃ uttānameva.

Regarding ‘one who does not know’: Herein, he does not know that ‘there is a seed-group’ or ‘there is a plant-group’ within this area. He also does not know, ‘I am cutting.’ He merely places a chisel, a pickaxe, or a hoe in a fence or in a pile of straw for the purpose of safekeeping; or, having a burning hand, he drops a fire. If, in that case, grasses are cut or burned, there is no offense. However, in the explanation of the Pārājika offense concerning a human being, it is stated in all the commentaries: “If a bhikkhu is crushed by a tree or has fallen into a pit, and it is possible to get out by cutting the tree or digging the ground, it should not be done by himself, even for the sake of his life. But it is allowable for another bhikkhu to get him out by digging the ground, or cutting the tree, or cutting a stick from a green tree and rolling that tree away; there is no offense.” Therein, a reason is not seen. Only this single discourse is seen: “I allow, O bhikkhus, when a forest fire is burning, to set a counter-fire, to make a protective break” (Cūḷavagga 283). If this is in accordance with that, this distinction—‘it is not allowable for oneself, but it is allowable for another’—cannot be obtained. If it is said that one who acts for his own sake does so only with an unwholesome mind out of self-love, whereas another acts out of compassion, and therefore there is no offense, this too is not a valid reason. For one incurs this offense even with a wholesome mind. However, since it is stated in all the commentaries, it cannot be refuted. The proper reasoning herein should be sought. Or one should proceed with faith in the commentary teachers. The rest is self-evident.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti. Kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

It has three origins: it arises from body-and-mind, from speech-and-mind, and from body-speech-and-mind. It is an action, release by means of perception, intentional, an offense by formulation, a bodily action, a verbal action, involving three types of consciousness, and associated with three feelings.

Bhūtagāmasikkhāpadaṃ paṭhamaṃ.

The first training rule concerning plant life.

2. Aññavādakasikkhāpadavaṇṇanā

2. The Explanation of the Training Rule on Speaking Otherwise

94. Dutiyasikkhāpade – anācāraṃ ācaritvāti akātabbaṃ katvā; kāyavacīdvāresu āpattiṃ āpajjitvāti vuttaṃ hoti. Aññenaññaṃ paṭicaratīti aññena vacanena aññaṃ vacanaṃ paṭicarati paṭicchādeti ajjhottharati; idāni taṃ paṭicaraṇavidhiṃ dassento ‘‘ko āpanno’’tiādimāha. Tatrāyaṃ vacanasambandho – so kira kiñci vītikkamaṃ disvā ‘‘āvuso, āpattiṃ āpannosī’’ti saṅghamajjhe āpattiyā anuyuñjiyamāno ‘‘ko āpanno’’ti vadati. ‘‘Tato tva’’nti vutte ‘‘ahaṃ kiṃ āpanno’’ti vadati. Atha ‘‘pācittiyaṃ vā dukkaṭaṃ vā’’ti vutte vatthuṃ pucchanto ‘‘ahaṃ kismiṃ āpanno’’ti vadati. Tato ‘‘asukasmiṃ nāma vatthusmi’’nti vutte ‘‘ahaṃ kathaṃ āpanno, kiṃ karonto āpannomhī’’ti pucchati. Atha ‘‘idaṃ nāma karonto āpanno’’ti vutte ‘‘kaṃ bhaṇathā’’ti vadati. Tato ‘‘taṃ bhaṇāmā’’ti vutte ‘‘kiṃ bhaṇathā’’ti vadati.

94. In the second training rule: ‘Having behaved improperly’ means having done what should not be done; that is to say, having incurred an offense through the doors of body and speech. ‘He evades one matter with another’ means that with one statement he evades, conceals, and covers up another statement. Now, to show this method of evasion, the text beginning ‘Who has incurred an offense?’ was stated. Therein, this is the connection of the words: When a certain bhikkhu, having seen some transgression, is being questioned in the midst of the Saṅgha about an offense with the words, “Friend, you have incurred an offense,” he says, “Who has incurred an offense?” When it is said, “You,” he says, “What offense have I incurred?” Then, when it is said, “A pācittiya or a dukkaṭa,” inquiring about the subject matter, he says, “Regarding what matter have I incurred an offense?” Then, when it is said, “Regarding such-and-such a matter,” he asks, “How have I incurred an offense? What was I doing when I incurred it?” Then, when it is said, “You incurred it while doing such-and-such,” he says, “To whom are you speaking?” Then, when it is said, “We are speaking to you,” he says, “What are you saying?”

Apicettha ayaṃ pāḷimuttakopi aññenaññaṃ paṭicaraṇavidhi – bhikkhūhi ‘‘tava sipāṭikāya kahāpaṇo diṭṭho, kissevamasāruppaṃ karosī’’ti vutto ‘‘sudiṭṭhaṃ, bhante, na paneso kahāpaṇo; tipumaṇḍalaṃ eta’’nti bhaṇanto vā ‘‘tvaṃ suraṃ pivanto diṭṭho, kissevaṃ karosī’’ti vutto [Pg.35] ‘‘sudiṭṭho, bhante, na panesā surā, bhesajjatthāya sampāditaṃ ariṭṭha’’nti bhaṇanto vā ‘‘tvaṃ paṭicchanne āsane mātugāmena saddhiṃ nisinno diṭṭho, kissevamasāruppaṃ karosī’’ti vutto ‘‘yena diṭṭhaṃ sudiṭṭhaṃ, viññū panettha dutiyo atthi, so kissa na diṭṭho’’ti bhaṇanto vā, ‘‘īdisaṃ tayā kiñci diṭṭha’’nti puṭṭho ‘‘na suṇāmī’’ti sotamupanento vā, sotadvāre pucchantānaṃ cakkhuṃ upanento vā, aññenaññaṃ paṭicaratīti veditabbo. Aññavādakaṃ ropetūti aññavādakaṃ āropetu; patiṭṭhāpetūti attho. Vihesakaṃ ropetūti etasmimpi eseva nayo.

Furthermore, herein is a method of evading one matter with another that is even apart from the Pāḷi text: When told by the bhikkhus, “A kahāpaṇa was seen in your bag; why do you do such an improper thing?” one might say, “It was well seen, venerable sirs, but that is not a kahāpaṇa; it is a small disk of tin.” Or when told, “You were seen drinking fermented liquor; why do you do this?” one might say, “I was well seen, venerable sirs, but that is not fermented liquor; it is a medicinal tincture called ariṭṭha prepared for medicinal purposes.” Or when told, “You were seen sitting with a woman in a secluded seat; why do you do such an improper thing?” one might say, “By whomever it was seen, it was well seen. But there was a discerning second person here; why was he not seen?” Or when asked, “Was anything like this seen by you?” one might bring the matter to the ear-door, saying, “I do not hear.” Or when being questioned at the ear-door, one might bring the matter to the eye-door. This should be understood as ‘evading one matter with another.’ ‘To charge with prevarication’ means to formally accuse of prevarication, that is, to establish it. The same method applies to ‘to charge with harassment.’

98. Aññavādake vihesake pācittiyanti ettha aññaṃ vadatīti aññavādakaṃ; aññenaññaṃ paṭicaraṇassetaṃ nāmaṃ. Vihesetīti vihesakaṃ; tuṇhībhūtassetaṃ nāmaṃ, tasmiṃ aññavādake vihesake. Pācittiyanti vatthudvaye pācittiyadvayaṃ vuttaṃ.

98. Regarding the phrase ‘For prevarication, for harassment, a pācittiya’: Herein, because ‘he speaks of another matter,’ he is called a ‘prevaricator’ (aññavādaka); this is the name for the act of evading one matter with another. Because ‘he harasses,’ he is called a ‘harasser’ (vihesaka); this is the name for the act of remaining silent. ‘A pācittiya’: Regarding that prevarication and that harassment, two pācittiya offenses concerning two grounds have been stated.

100. Aropite aññavādaketi kammavācāya anāropite aññavādake. Aropite vihesaketi etasmimpi eseva nayo.

100. Regarding ‘when charged with prevarication,’ this refers to the time before one has been formally charged by means of a kammavācā. The same method applies to ‘when charged with harassment.’

101. Dhammakamme dhammakammasaññītiādīsu yaṃ taṃ aññavādakavihesakaropanakammaṃ kataṃ, tañce dhammakammaṃ hoti, so ca bhikkhu tasmiṃ dhammakammasaññī aññavādakañca vihesakañca karoti, athassa tasmiṃ aññavādake ca vihesake ca āpatti pācittiyassāti iminā nayena attho veditabbo.

101. In passages such as ‘In a lawful act, perceiving it as a lawful act’: If that act of charging with prevarication and harassment that is being carried out is a lawful act, and that bhikkhu perceives it as a lawful act, and yet he engages in prevarication and harassment, then for him, on account of that prevarication and that harassment, there is the incurring of a pācittiya offense. The meaning should be understood according to this method.

102. Ajānanto pucchatīti āpattiṃ vā āpannabhāvaṃ ajānantoyeva ‘‘kiṃ tumhe bhaṇatha, ahaṃ na jānāmī’’ti pucchati. Gilāno vā na kathetīti mukhe tādiso byādhi hoti, yena kathetuṃ na sakkoti. Saṅghassa bhaṇḍanaṃ vātiādīsu saṅghamajjhe kathite tappaccayā saṅghassa bhaṇḍanaṃ vā kalaho vā vivādo vā bhavissati, so mā ahosīti maññamāno na kathetīti iminā nayena attho veditabbo. Sesaṃ uttānamevāti.

102. ‘Not knowing, he asks’ means that, not knowing the offense or the fact of having incurred an offense, he asks, “What are you saying? I do not know.” ‘Or being sick, he does not speak’ means there is such an illness in his mouth that he is unable to speak. In passages such as ‘Or there would be a dispute in the Saṅgha’: thinking, “If I were to speak in the midst of the Saṅgha, on account of that, a dispute, a quarrel, or a contention would arise in the Saṅgha; may that not happen,” he does not speak. The meaning should be understood according to this method. The rest is self-evident.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, siyā kiriyaṃ, siyā akiriyaṃ, aññenaññaṃ paṭicarantassa hi kiriyaṃ [Pg.36] hoti, tuṇhībhāvena vihesantassa akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

It has three origins: it arises from body-and-mind, from speech-and-mind, and from body-speech-and-mind. It may be an action or a non-action; for one who conceals one matter with another, it is an action, while for one who harasses by remaining silent, it is a non-action. There is release through perception, it is intentional, blameworthy in the world, a bodily action, a verbal action, with an unwholesome mind, and with painful feeling.

Aññavādakasikkhāpadaṃ dutiyaṃ.

The second training rule: on speaking otherwise.

3. Ujjhāpanakasikkhāpadavaṇṇanā

3. Explanation of the Training Rule on Causing Disparagement

103. Tatiyasikkhāpade – dabbaṃ mallaputtaṃ bhikkhū ujjhāpentīti ‘‘chandāya dabbo mallaputto’’tiādīni vadantā taṃ āyasmantaṃ tehi bhikkhūhi avajānāpenti, avaññāya olokāpenti, lāmakato vā cintāpentī’’ti attho. Lakkhaṇaṃ panettha saddasatthānusārena veditabbaṃ. Ojjhāpentītipi pāṭho. Ayamevattho. Chandāyāti chandena pakkhapātena; attano attano sandiṭṭhasambhattānaṃ paṇītāni paññapetīti adhippāyo. Khiyyantīti ‘‘chandāya dabbo mallaputto’’tiādīni vadantā pakāsenti.

103. In the third training rule, regarding 'monks cause Dabba the Mallian to be disparaged,' the meaning is: by speaking words such as, 'Dabba the Mallian acts out of favoritism,' they cause that venerable one to be despised by those monks, to be looked upon with contempt, or to be thought of as inferior. The grammatical form here should be understood according to the science of grammar. There is also the reading 'ojjhāpenti,' which has the very same meaning. 'Out of favoritism' means out of partiality or bias; the intention is that he prepares excellent things for his own associates and friends. 'They find fault' means that by speaking words such as, 'Dabba the Mallian acts out of favoritism,' they make his fault known.

105. Ujjhāpanake khiyyanake pācittiyanti ettha yena vacanena ujjhāpenti, taṃ ujjhāpanakaṃ. Yena ca khiyyanti taṃ khiyyanakaṃ. Tasmiṃ ujjhāpanake khiyyanake. Pācittiyanti vatthudvaye pācittiyadvayaṃ vuttaṃ.

105. Herein, regarding 'in causing disparagement or finding fault, an offense of expiation': the speech by which one causes disparagement is termed 'causing disparagement.' And the speech by which one finds fault is termed 'finding fault.' For that which causes disparagement and that which finds fault, regarding 'an offense of expiation,' it is said that there are two offenses of expiation for the two cases.

106. Ujjhāpanakaṃ nāma upasampannaṃ saṅghena sammataṃ senāsanapaññāpakaṃ vā…pe… appamattakavissajjanakaṃ vāti etesaṃ padānaṃ ‘‘maṅkukattukāmo’’ti iminā sambandho. Avaṇṇaṃ kattukāmo ayasaṃ kattukāmoti imesaṃ pana vasena upasampannantiādīsu ‘‘upasampannassā’’ti evaṃ vibhattivipariṇāmo kātabbo. Ujjhāpeti vā khiyyati vā āpatti pācittiyassāti ettha pana yasmā ‘‘khiyyanakaṃ nāmā’’ti evaṃ mātikāpadaṃ uddharitvāpi ‘‘ujjhāpanakaṃ nāmā’’ti imassa padassa vuttavibhaṅgoyeva vattabbo hoti, aññavādakasikkhāpade viya añño viseso natthi, tasmā taṃ visuṃ anuddharitvā avibhajitvā nigamanameva ekato katanti veditabbaṃ. Dhammakamme dhammakammasaññītiādīsu yaṃ tassa upasampannassa sammutikammaṃ kataṃ tañce dhammakammaṃ hoti, so ca bhikkhu tasmiṃ dhammakammasaññī ujjhāpanakañca khiyyanakañca karoti, athassa tasmiṃ ujjhāpanake ca khiyyanake ca āpatti pācittiyassāti iminā nayena attho veditabbo.

106. The term 'causing disparagement' refers to an act against a fully ordained monk appointed by the Sangha as an assigner of lodgings... or... a distributor of minor requisites; the connection of these terms is with 'wishing to make him ashamed.' Furthermore, in accordance with terms such as 'wishing to bring disrepute' or 'wishing to bring dishonor,' in phrases like 'a fully ordained monk,' the case ending should be changed to the genitive, as in 'of a fully ordained monk.' Regarding 'If one causes disparagement or finds fault, there is an offense of expiation': here, since even if the mātikā-term 'the term "finding fault"' were extracted, the very same detailed explanation given for the term 'the term "causing disparagement"' would have to be repeated, and there is no other special distinction, as in the training rule on speaking otherwise, therefore it should be understood that it was not extracted and analyzed separately, but the conclusion was made together as one. In phrases such as 'in a formal act, being perceptive of it as a formal act,' the meaning should be understood in this way: if the act of appointment made for that fully ordained monk is a formal act, and that monk, being perceptive of it as a formal act, engages in causing disparagement and finding fault, then for him, on account of that which causes disparagement and that which finds fault, there is the falling into an offense of expiation.

Anupasampannaṃ [Pg.37] ujjhāpeti vā khiyyati vāti ettha upasampannaṃ saṅghena sammataṃ aññaṃ anupasampannaṃ ujjhāpeti avajānāpeti, tassa vā taṃ santike khiyyatīti attho. Upasampannaṃ saṅghena asammatanti kammavācāya asammataṃ kevalaṃ ‘‘taveso bhāro’’ti saṅghena āropitabhāraṃ bhikkhūnaṃ vā phāsuvihāratthāya sayameva taṃ bhāraṃ vahantaṃ, yatra vā dve tayo bhikkhū viharanti, tatra vā tādisaṃ kammaṃ karontanti adhippāyo. Anupasampannaṃ saṅghena sammataṃ vā asammataṃ vāti ettha pana kiñcāpi anupasampannassa terasa sammutiyo dātuṃ na vaṭṭanti. Atha kho upasampannakāle laddhasammutiko pacchā anupasampannabhāve ṭhito, taṃ sandhāya ‘‘saṅghena sammataṃ vā’’ti vuttaṃ. Yassa pana byattassa sāmaṇerassa kevalaṃ saṅghena vā sammatena vā bhikkhunā ‘‘tvaṃ idaṃ kammaṃ karohī’’ti bhāro kato, tādisaṃ sandhāya ‘‘asammataṃ vā’’ti vuttaṃ. Sesamettha uttānamevāti.

Herein, regarding 'he causes an unordained person to disparage or he finds fault': the meaning is that he causes another, an unordained person, to disparage and look down upon an ordained monk appointed by the Sangha, or he finds fault with that monk in the presence of the unordained person. 'An ordained monk not appointed by the Sangha' refers to one not appointed by a formal motion, but one who is simply burdened by the Sangha with the words, 'This is your responsibility'; or one who carries that burden himself for the sake of the monks' comfort; or one who performs such a duty in a residence where two or three monks dwell—this is the intention. Furthermore, herein, regarding 'an unordained person appointed or not appointed by the Sangha': although it is not proper to give the thirteen appointments to an unordained person, still, it refers to one who, having received an appointment at the time of his ordination, later stands in the state of being unordained; with reference to him it was said, 'appointed by the Sangha.' As for a competent novice upon whom a burden was placed simply by the Sangha or by an appointed monk, saying, 'You do this task,' with reference to such a one it was said, 'or not appointed.' The rest here is self-evident.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

It has three origins: it arises from body-and-mind, from speech-and-mind, and from body-speech-and-mind. It is an action, there is release through perception, it is intentional, blameworthy in the world, a bodily action, a verbal action, with an unwholesome mind, and with painful feeling.

Ujjhāpanakasikkhāpadaṃ tatiyaṃ.

The third training rule: on causing disparagement.

4. Paṭhamasenāsanasikkhāpadavaṇṇanā

4. Explanation of the First Training Rule Concerning Lodgings

108. Catutthasikkhāpade – hemantike kāleti hemantakāle himapātasamaye. Kāyaṃ otāpentāti mañcapīṭhādīsu nisinnā bālātapena kāyaṃ otāpentā. Kāle ārociteti yāgubhattādīsu yassa kassaci kāle ārocite. Ovaṭṭhaṃ hotīti himavassena ovaṭṭhaṃ tintaṃ hoti.

108. In the fourth training rule: ‘In the winter season’ means during the winter time, the season of snowfall. ‘Warming the body’ means, having sat on beds, chairs, and so on, they are warming the body with the morning sun. ‘When the time is announced’ means when the time for any of whatsoever, such as rice-gruel, meals, and so on, is announced. ‘It is soaked’ means it is soaked and wet from the snow-rain.

110. Avassikasaṅketeti vassikavassānamāsāti evaṃ apaññatte cattāro hemantike cattāro ca gimhike aṭṭha māseti attho. Maṇḍape vāti sākhāmaṇḍape vā padaramaṇḍape vā. Rukkhamūle vāti [Pg.38] yassa kassaci rukkhassa heṭṭhā. Yattha kākā vā kulalā vā na ūhadantīti yattha dhuvanivāsena kulāvake katvā vasamānā ete kākakulalā vā aññe vā sakuntā taṃ senāsanaṃ na ūhadanti, tādise rukkhamūle nikkhipituṃ anujānāmīti. Tasmā yattha gocarappasutā sakuntā vissamitvā gacchanti, tassa rukkhassa mūle nikkhipituṃ vaṭṭati. Yasmiṃ pana dhuvanivāsena kulāvake katvā vasanti, tassa rukkhassa mūle na nikkhipitabbaṃ. ‘‘Aṭṭha māse’’ti vacanato yesu janapadesu vassakāle na vassati, tesupi cattāro māse nikkhipituṃ na vaṭṭatiyeva. ‘‘Avassikasaṅkete’’ti vacanato yattha hemante devo vassati, tattha hemantepi ajjhokāse nikkhipituṃ na vaṭṭati. Gimhe pana sabbattha vigatavalāhakaṃ visuddhaṃ nabhaṃ hoti, evarūpe kāle kenacideva karaṇīyena ajjhokāse mañcapīṭhaṃ nikkhipituṃ vaṭṭati.

110. ‘In a place not designated as the rainy season’ (avassikasaṅkete) means thus: the four winter months and the four summer months, these eight months are not designated as the rainy season months; this is the meaning. ‘In a pavilion’ (maṇḍape vā) means either in a pavilion of branches or a pavilion of planks. ‘At the foot of a tree’ (rukkhamūle vā) means beneath any tree whatsoever. ‘Where crows or hawks do not excrete upon it’ (yattha kākā vā kulalā vā na ūhadanti) means: I permit placing the lodging at the foot of such a tree where these crows, hawks, or other birds, dwelling there having made nests as their permanent abode, do not excrete upon that lodging. Therefore, it is allowable to place it at the foot of a tree where birds, having gone out to forage, rest and then depart. However, at the foot of a tree where they dwell, having made nests as their permanent abode, it should not be placed. Because of the Pāḷi text, ‘eight months’ (aṭṭha māse), even in regions where it does not rain during the rainy season, it is not at all allowable to place it outdoors for those four months. Because of the Pāḷi text, ‘in a place not designated as the rainy season’ (avassikasaṅkete), where it rains in the winter, one should not place it outdoors even in winter. But in the summer, the sky is everywhere clear and free of clouds; at such a time, it is allowable to place a bed or chair outdoors for some necessary reason.

Abbhokāsikenāpi vattaṃ jānitabbaṃ, tassa hi sace puggalikamañcako atthi, tattheva sayitabbaṃ. Saṅghikaṃ gaṇhantena vettena vā vākena vā vītamañcako gahetabbo. Tasmiṃ asati purāṇamañcako gahetabbo. Tasmimpi asati navavāyimo vā onaddhako vā gahetabbo. Gahetvā ca pana ‘‘ahaṃ ukkaṭṭharukkhamūliko ukkaṭṭhaabbhokāsiko’’ti cīvarakuṭimpi akatvā asamaye ajjhokāse rukkhamūle vā paññapetvā nipajjituṃ na vaṭṭati. Sace pana catugguṇenapi cīvarena katakuṭi atementaṃ rakkhituṃ na sakkoti, sattāhavaddalikādīni bhavanti, bhikkhuno kāyānugatikattā vaṭṭati.

The proper practice should also be known by one who dwells in the open air. Indeed, if he has a personal bed, he should sleep right there. When taking a Saṅgha bed, one should take a small bed woven with cane or with bark-string. If that is not available, an old bed should be taken. If that is also not available, a newly woven one or one covered with leather should be taken. And having taken it, it is not allowable to set it up and lie down in the open or at the foot of a tree at an improper time, without even making a robe-hut, saying, ‘I am a strict tree-root-dweller; I am a strict open-air-dweller.’ But if a hut made even with a four-fold robe cannot protect the lodging from getting wet, and there are seven-day cloud-banks and so on, it is allowable for the bhikkhu because it is an item that follows the body.

Araññe paṇṇakuṭīsu vasantānaṃ sīlasampadāya pasannacittā manussā navaṃ mañcapīṭhaṃ denti ‘‘saṅghikaparibhogena paribhuñjathā’’ti vasitvā gacchantehi sāmantavihāre sabhāgabhikkhūnaṃ pesetvā gantabbaṃ, sabhāgānaṃ abhāve anovassake nikkhipitvā gantabbaṃ, anovassake asati rukkhe laggetvā gantabbaṃ. Cetiyaṅgaṇe sammajjaniṃ gahetvā bhojanasālaṅgaṇaṃ vā uposathāgāraṅgaṇaṃ vā pariveṇadivāṭṭhānaaggisālādīsu vā aññataraṃ sammajjitvā dhovitvā puna sammajjanīmāḷakeyeva ṭhapetabbā. Uposathāgārādīsu aññatarasmiṃ gahetvā avasesāni sammajjantassāpi eseva nayo.

To bhikkhus dwelling in leaf-huts in the forest, people whose minds are pleased by their endowment of virtue give a new bed and chair, saying, ‘Use this in the manner of using Saṅgha property.’ When departing after having dwelt, they should send it to bhikkhus of a similar disposition in a nearby monastery and then go. In the absence of those of a similar disposition, they should place it in a place not exposed to rain and go. If there is no place not exposed to rain, they should hang it on a tree and go. Taking a broom in the cetiya courtyard, one should sweep the dining hall courtyard, or the Uposatha hall courtyard, or one among the surrounding enclosures, day-quarters, fire-halls, and so on. After sweeping and washing, the broom should be placed back on the very broom-rack. For one who takes a broom from one of the places like the Uposatha hall and sweeps the remaining places, this is the same method.

Yo [Pg.39] pana bhikkhācāramaggaṃ sammajjantova gantukāmo hoti, tena sammajjitvā sace antarāmagge sālā atthi, tattha ṭhapetabbā. Sace natthi, valāhakānaṃ anuṭṭhitabhāvaṃ sallakkhetvā ‘‘yāvāhaṃ gāmato nikkhamāmi, tāva na vassissatī’’ti jānantena yattha katthaci nikkhipitvā puna paccāgacchantena pākatikaṭṭhāne ṭhapetabbā. Sace vassissatīti jānanto ajjhokāse ṭhapeti, dukkaṭanti mahāpaccariyaṃ vuttaṃ. Sace pana tatra tatreva sammajjanatthāya sammajjanī nikkhittā hoti, taṃ taṃ ṭhānaṃ sammajjitvā tatra tatreva nikkhipituṃ vaṭṭati. Āsanasālaṃ sammajjantena vattaṃ jānitabbaṃ. Tatridaṃ vattaṃ – majjhato paṭṭhāya pādaṭṭhānābhimukhā vālikā haritabbā. Kacavaraṃ hatthehi gahetvā bahi chaḍḍetabbaṃ.

But as for a bhikkhu who wishes to go while sweeping the alms-round path, he, having swept, should place the broom there if there is a rest-house on the way. If there is not, having noted the fact that clouds are not rising, and knowing, ‘It will not rain for the time it takes me to depart from the village,’ he may place it anywhere, and upon returning again, he should place it in its original place. If he places it in the open knowing, ‘It will rain,’ there is an offense of wrong-doing (dukkaṭa)—so it is said in the Mahāpaccariya. But if a broom has been placed in those very places for the purpose of sweeping, having swept that particular place, it is allowable to place it in that very place. When sweeping a sitting-hall, the proper practice should be known. Herein, this is the practice: starting from the middle, the sand should be moved towards the place for the feet. Rubbish should be gathered by hand and thrown outside.

111. Masārakoti mañcapāde vijjhitvā tattha aṭaniyo pavesetvā kato. Bundikābaddhoti aṭanīhi mañcapāde ḍaṃsāpetvā pallaṅkasaṅkhepena kato. Kuḷīrapādakoti assameṇḍakādīnaṃ pādasadisehi pādehi kato. Yo vā pana koci vaṅkapādako, ayaṃ vuccati kuḷīrapādako. Āhaccapādakoti ayaṃ pana ‘‘āhaccapādako nāma mañco aṅge vijjhitvā kato hotī’’ti evaṃ parato pāḷiyaṃyeva vutto, tasmā aṭaniyo vijjhitvā tattha pādasikhaṃ pavesetvā upari āṇiṃ datvā katamañco ‘‘āhaccapādako’’ti veditabbo. Pīṭhepi eseva nayo. Anto saṃveṭhetvā baddhaṃ hotīti heṭṭhā ca upari ca vitthataṃ majjhe saṅkhittaṃ paṇavasaṇṭhānaṃ katvā baddhaṃ hoti, taṃ kira majjhe sīhabyagghacammaparikkhittampi karonti. Akappiyacammaṃ nāmettha natthi. Senāsanañhi sovaṇṇamayampi vaṭṭati, tasmā taṃ mahagghaṃ hoti. Anupasampannaṃ santharāpeti tassa palibodhoti yena santharāpitaṃ, tassa palibodho. Leḍḍupātaṃ atikkamantassa āpatti pācittiyassāti thāmamajjhimassa purisassa leḍḍupātaṃ atikkamantassa pācittiyaṃ.

111. ‘Masāraka’ (masārakoti) means a bed made by piercing the bed-legs and inserting the rails there. ‘Bundikābaddha’ (bundikābaddhoti) means a bed made by joining the bed-legs with rails, in the form of a couch. ‘Kuḷīrapādaka’ (kuḷīrapādakoti) means a bed made with legs resembling those of animals such as horses and rams. Or any bed that has curved legs is called ‘Kuḷīrapādaka’. As for ‘Āhaccapādaka’ (āhaccapādakoti), this is explained later in the Pāḷi itself thus: ‘A bed called āhaccapādaka is one made by piercing the frame.’ Therefore, a bed made by piercing the rails, inserting the top of the leg there, and securing it with a pin from above should be understood as ‘Āhaccapādaka’. The same method applies to a chair. ‘It is bound by wrapping inside’ (anto saṃveṭhetvā baddhaṃ hoti) means it is bound having been made wide below and above and constricted in the middle, in the shape of a drum. It is said that they sometimes even surround it in the middle with the skins of lions or tigers. Herein, there is no such thing as an unsuitable skin. Indeed, a lodging, even one made of gold, is allowable; therefore, it is of great value. ‘He has a non-ordained person spread it out; for him it is an obstruction’ (anupasampannaṃ santharāpeti tassa palibodho) means it is an obstruction for whichever bhikkhu had it spread out. ‘For one who exceeds a clod-throw, there is an offense of pācittiya’ (leḍḍupātaṃ atikkamantassa āpatti pācittiyassāti) means for a man of medium strength who goes beyond the distance of a clod-throw, it is a pācittiya offense.

Ayaṃ panettha vinicchayo – thero bhojanasālāyaṃ bhattakiccaṃ katvā daharaṃ āṇāpeti ‘‘gaccha divāṭṭhāne mañcapīṭhaṃ paññapehī’’ti. So tathā katvā nisinno. Thero yathāruciṃ vicaritvā tattha gantvā thavikaṃ vā uttarāsaṅgaṃ vā ṭhapeti, tato paṭṭhāya therassa palibodho. Nisīditvā sayaṃ [Pg.40] gacchanto neva uddharati, na uddharāpeti, leḍḍupātātikkame pācittiyaṃ. Sace pana thero tattha thavikaṃ vā uttarāsaṅgaṃ vā aṭṭhapetvā caṅkamantova daharaṃ ‘‘gaccha tva’’nti bhaṇati, tena ‘‘idaṃ bhante mañcapīṭha’’nti ācikkhitabbaṃ. Sace thero vattaṃ jānāti ‘‘tvaṃ gaccha, ahaṃ pākatikaṃ karissāmī’’ti vattabbaṃ. Sace bālo hoti anuggahitavatto ‘‘gaccha, mā idha tiṭṭha, neva nisīdituṃ na nipajjituṃ demī’’ti daharaṃ tajjetiyeva. Daharena ‘‘bhante sukhaṃ sayathā’’ti kappaṃ labhitvā vanditvā gantabbaṃ. Tasmiṃ gate therasseva palibodho. Purimanayeneva cassa āpatti veditabbā.

Here is the decision on this matter: An elder, having completed his meal duties in the dining hall, instructs a junior monk, ‘Go and prepare a bed and seat in the day-resting place.’ He, having done so, is seated. The elder, having wandered as he pleases, goes there and places a bag or an upper robe. From that point on, it is the elder's responsibility. Having sat down, when he himself goes away, if he neither removes it nor has it removed, upon exceeding the distance of a clod's throw, there is a pācittiya offense. But if the elder, without having placed a bag or an upper robe there, is walking up and down and says to the junior monk, ‘You go,’ the junior monk should inform him, ‘Venerable sir, this is the bed and seat.’ If the elder knows the proper conduct, he should say, ‘You go, I will restore it to its original state.’ If he is ignorant and has not learned the proper conduct, he only threatens the junior monk, saying: ‘Go, do not stand here. I give you permission neither to sit nor to lie down.’ The junior monk, having obtained what is allowable by saying, ‘Venerable sir, may you rest comfortably,’ should pay respects and go. When he has gone, the responsibility is the elder's alone. And his offense should be understood according to the previous method.

Atha pana āṇattikkhaṇeyeva daharo ‘‘mayhaṃ bhante bhaṇḍakadhovanādi kiñci karaṇīyaṃ atthī’’ti vadati, thero ca naṃ ‘‘tvaṃ paññapetvā gacchāhī’’ti vatvā bhojanasālato nikkhamitvā aññattha gacchati, pāduddhārena kāretabbo. Sace tattheva gantvā nisīdati purimanayeneva cassa leḍḍupātātikkame āpatti. Sace pana thero sāmaṇeraṃ āṇāpeti, sāmaṇere tattha mañcapīṭhaṃ paññapetvā nisinnepi bhojanasālato aññattha gacchanto pāduddhārena kāretabbo. Gantvā nisinno puna gamanakāle leḍḍupātātikkame āpattiyā kāretabbo. Sace pana āṇāpento mañcapīṭhaṃ paññapetvā tattheva nisīdāti āṇāpeti, yatricchati tatra gantvā āgantuṃ labhati. Sayaṃ pana pākatikaṃ akatvā gacchantassa leḍḍupātātikkame pācittiyaṃ. Antarasannipāte mañcapīṭhāni paññapetvā nisinnehi gamanakāle ārāmikānaṃ imaṃ paṭisāmethāti vattabbaṃ, avatvā gacchantānaṃ leḍḍupātātikkame āpatti.

Furthermore, if at the very moment of being instructed, the junior monk says, 'Venerable sir, I have some duty to perform, such as washing bowls,' and the elder, having said to him, 'You, having prepared it, may go,' leaves the dining hall and goes elsewhere, he should be dealt with for the lifting of the foot. If he goes and sits right there, his offense upon exceeding the distance of a clod's throw is according to the previous method. But if the elder instructs a novice, even when the novice has prepared the bed and seat there and is seated, the elder, when going elsewhere from the dining hall, should be dealt with for the lifting of the foot. Having gone and sat down, when it is time to go again, he should be dealt with for an offense upon exceeding the distance of a clod's throw. But if the one giving the instruction instructs, 'Having prepared the bed and seat, sit right there,' he obtains permission to go where he wishes and to return. But for him who goes without restoring it to its original state, there is a pācittiya offense upon exceeding the distance of a clod's throw. At an intermediate assembly, by those who have prepared beds and seats and are seated, at the time of departure, it should be said to the monastery attendants, 'Put this away.' For those who go without saying this, there is an offense upon exceeding the distance of a clod's throw.

Mahādhammasavanaṃ nāma hoti tattha uposathāgāratopi bhojanasālatopi āharitvā mañcapīṭhāni paññapenti. Āvāsikānaṃyeva palibodho. Sace āgantukā ‘‘idaṃ amhākaṃ upajjhāyassa idaṃ ācariyassā’’ti gaṇhanti, tato paṭṭhāya tesaṃyeva palibodho. Gamanakāle pākatikaṃ akatvā leḍḍupātaṃ atikkamantānaṃ āpatti. Mahāpaccariyaṃ puna vuttaṃ – ‘‘yāva aññe na nisīdanti, tāva yehi paññattaṃ, tesaṃ bhāro. Aññesu āgantvā nisinnesu nisinnakānaṃ bhāro. Sace te anuddharitvā vā anuddharāpetvā vā gacchanti, dukkaṭaṃ. Kasmā? Anāṇattiyā paññapitattā’’ti. Dhammāsane paññatte yāva ussārako vā [Pg.41] dhammakathiko vā nāgacchati, tāva paññāpakānaṃ palibodho, tasmiṃ āgantvā nisinne tassa palibodho. Sakalaṃ ahorattaṃ dhammasavanaṃ hoti, añño ussārako vā dhammakathiko vā uṭṭhahati, añño nisīdati, yo yo āgantvā nisīdati, tassa tassa bhāro. Uṭṭhahantena pana ‘‘idamāsanaṃ tumhākaṃ bhāro’’ti vatvā gantabbaṃ. Sacepi itarasmiṃ anāgateyeva paṭhamaṃ nisinno uṭṭhāya gacchati, tasmiñca antoupacāraṭṭheyeva itaro āgantvā nisīdati, uṭṭhāya gato āpattiyā na kāretabbo. Sace pana itarasmiṃ anāgateyeva paṭhamaṃ nisinno uṭṭhāyāsanā leḍḍupātaṃ atikkamati, āpattiyā kāretabbo. Sabbattha ca ‘‘leḍḍupātātikkame paṭhamapāde dukkaṭaṃ, dutiye pācittiya’’nti ayaṃ nayo mahāpaccariyaṃ vutto.

There is what is called a Great Dhamma Hearing. There, they prepare beds and seats, having brought them from the Uposatha hall and from the dining hall. The responsibility is the resident monks' alone. If visiting monks take them, saying, 'This is for our preceptor, this is for our teacher,' then from that point on, the responsibility is theirs alone. For those who, at the time of departure, exceed the distance of a clod's throw without restoring them to their original state, there is an offense. In the Mahāpaccarī it is further said: 'As long as others do not sit, it is the responsibility of those by whom it was prepared. When others have come and sat down, it is the responsibility of those who are seated. If they go without removing it or having it removed, it is a dukkaṭa offense. Why? Because it was prepared without an instruction.' When a Dhamma seat has been prepared, as long as the reciter or the Dhamma speaker does not arrive, it is the responsibility of those who prepared it. When he has come and sat down, it is his responsibility. The Dhamma hearing lasts for a whole day and night. One reciter or Dhamma speaker gets up, another sits down. Whosoever comes and sits down, it is his responsibility. But the one getting up should go after saying, 'This seat is your responsibility.' Even if the one first seated gets up and goes before the other has arrived, and while he is still within the precincts, the other comes and sits down, the one who got up and went should not be dealt with for an offense. But if the one first seated gets up from the seat and exceeds the distance of a clod's throw before the other has arrived, he should be dealt with for an offense. And in all cases, this method is stated in the Mahāpaccarī: 'Upon exceeding the distance of a clod's throw, there is a dukkaṭa for the first step, a pācittiya for the second.'

112. Cimilikaṃ vātiādīsu cimilikā nāma sudhādiparikammakatāya bhūmiyā vaṇṇānurakkhaṇatthaṃ katā hoti, taṃ heṭṭhā pattharitvā upari kaṭasārakaṃ pattharanti. Uttarattharaṇaṃ nāma mañcapīṭhānaṃ upari attharitabbakaṃ paccattharaṇaṃ. Bhūmattharaṇaṃ nāma bhūmiyaṃ attharitabbā kaṭasārakādivikati. Taṭṭikaṃ nāma tālapaṇṇehi vā vākehi vā katataṭṭikā. Cammakhaṇḍo nāma sīhabyagghadīpitaracchacammādīsupi yaṃkiñci cammaṃ. Aṭṭhakathāsu hi senāsanaparibhoge paṭikkhittacammaṃ nāma na dissati, tasmā sīhacammādīnaṃ pariharaṇeyeva paṭikkhepo veditabbo. Pādapuñchanī nāma rajjukehi vā pilotikāhi vā pādapuñchanatthaṃ katā. Phalakapīṭhaṃ nāma phalakamayaṃ pīṭhaṃ. Atha vā phalakañceva dārumayapīṭhañca; etena sabbampi dārubhaṇḍādi saṅgahitaṃ. Mahāpaccariyaṃ pana vitthāreneva vuttaṃ – ‘‘ādhārakaṃ pattapidhānaṃ pādakathalikaṃ tālavaṇṭaṃ bījanīpattakaṃ yaṃkiñci dārubhaṇḍaṃ antamaso pānīyauḷuṅkaṃ pānīyasaṅkhaṃ ajjhokāse nikkhipitvā gacchantassa dukkaṭa’’nti. Mahāaṭṭhakathāyaṃ pana esa nayo dutiyasikkhāpade dassito. Ajjhokāse rajanaṃ pacitvā rajanabhājanaṃ rajanauḷuṅko rajanadoṇikāti sabbaṃ aggisālāya paṭisāmetabbaṃ. Sace aggisālā natthi, anovassake pabbhāre nikkhipitabbaṃ. Tasmimpi asati yattha olokentā bhikkhū passanti, tādise ṭhāne ṭhapetvāpi gantuṃ vaṭṭati.

112. In Pali terms such as `cimilikaṃ`, `cimilikā` is a covering made to protect the color of a floor prepared with plaster and so forth. It is spread underneath, and a reed mat is spread on top. `Uttarattharaṇa` is an upper covering to be spread over beds and chairs. `Bhūmattharaṇa` is a special covering, such as a reed mat, to be spread on the ground. `Taṭṭika` is a mat made of palm leaves or bark. `Cammakhaṇḍa` is any kind of skin, even from among the skins of lions, tigers, leopards, hyenas, and so forth. Indeed, in the ancient commentaries, a prohibited skin is not mentioned in the context of using lodgings. Therefore, the prohibition should be understood as applying only to the carrying around of lion skins and the like. `Pādapuñchanī` is a foot-wiper made of small ropes or pieces of cloth for wiping the feet. `Phalakapīṭha` is a bench made of a plank. Alternatively, it is a plank and a wooden bench; by this, all wooden articles and so forth are included. However, in the Mahāpaccarī, it is stated in detail: 'For a monk who goes after placing a bowl stand, a bowl lid, a pot-sherd for rubbing the feet, a palm-leaf fan, a flat fan, any wooden article, even down to a water ladle or a water conch, in an open space, there is a `dukkaṭa` offense.' However, in the Mahā-aṭṭhakathā, this principle is shown in the second training rule. Having boiled dye in an open space, the dye pot, the dye ladle, the dye trough—all such things should be stored in the fire-hall. If there is no fire-hall, they should be placed in a mountain cave where rain does not fall. If that is also not available, it is allowable to go after placing them in such a place where monks looking around can easily see.

Aññassa [Pg.42] puggaliketi yasmiṃ vissāsaggāho na ruhati, tassa santake dukkaṭaṃ. Yasmiṃ pana vissāso ruhati, tassa santakaṃ attano puggalikamiva hotīti mahāpaccariyādīsu vuttaṃ.

Regarding 'another's personal property': with respect to the belongings of a person with whom taking based on familiarity is not established, there is a `dukkaṭa` offense. However, for a person with whom familiarity is established, their belongings are like one's own personal property; so it is said in the Mahāpaccarī and other commentaries.

113. Āpucchaṃ gacchatīti yo bhikkhu vā sāmaṇero vā ārāmiko vā lajjī hoti, attano palibodhaṃ viya maññati, yo tathārūpaṃ āpucchitvā gacchati, tassa anāpatti. Otāpento gacchatīti ātape otāpento āgantvā uddharissāmīti gacchati; evaṃ gacchato anāpatti. Kenaci palibuddhaṃ hotīti senāsanaṃ kenaci upaddutaṃ hotīti attho. Sacepi hi vuḍḍhataro bhikkhu uṭṭhāpetvā gaṇhāti, sacepi yakkho vā peto vā āgantvā nisīdati, koci vā issaro āgantvā gaṇhāti, senāsanaṃ palibuddhaṃ hoti, sīhabyagghādīsu vā pana taṃ padesaṃ āgantvā ṭhitesupi senāsanaṃ palibuddhaṃ hotiyeva. Evaṃ kenaci palibuddhe anuddharitvāpi gacchato anāpatti. Āpadāsūti jīvitabrahmacariyantarāyesu. Sesaṃ uttānamevāti.

113. Regarding 'goes after asking permission': if there is a monk, a novice, or a monastery attendant who is conscientious and considers it like an impediment to himself, for a monk who goes after informing such a person, there is no offense. Regarding 'goes while it is being sunned': one goes while sunning an item in the sun, thinking, 'I will come back and put it away'; for one who goes thus, there is no offense. Regarding 'it is obstructed by someone': the meaning is that the lodging is troubled by someone. For if a more senior monk makes one get up and takes it, or if a yakkha or a peta comes and sits down, or if some person in authority comes and takes it, the lodging is obstructed. Furthermore, even if lions, tigers, and so forth come and stay in that area, the lodging is indeed obstructed. Thus, when it is obstructed by someone, for one who goes even without putting it away, there is no offense. Regarding 'in emergencies': this refers to dangers to one's life or the holy life. The rest is clear.

Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

This training rule has an origin like the Kathina. It arises from body and speech, and from body, speech, and mind. It is an offense of action and inaction. There is no exemption through misperception. It is without volition at the moment of transgression. It is an offense by designation. It is a bodily action and a verbal action. It involves three kinds of consciousness and three kinds of feeling.

Paṭhamasenāsanasikkhāpadaṃ catutthaṃ.

The fourth, the First Training Rule Concerning Lodgings.

5. Dutiyasenāsanasikkhāpadavaṇṇanā

5. Explanation of the Second Training Rule Concerning Lodgings

116. Dutiyasenāsanasikkhāpade – bhisīti mañcakabhisi vā pīṭhakabhisi vā. Cimilikādīnipi purimasikkhāpade vuttappakārāniyeva. Nisīdananti sadasaṃ veditabbaṃ. Paccattharaṇanti pāvāro kojavoti ettakameva vuttaṃ. Tiṇasanthāroti yesaṃ kesañci tiṇānaṃ santhāro. Esa nayo paṇṇasanthāre. Parikkhepaṃ atikkamantassāti ettha paṭhamapādaṃ atikkāmentassa dukkaṭaṃ, dutiyātikkame pācittiyaṃ. Aparikkhittassa upacāro nāma senāsanato dve leḍḍupātā.

116. In the second training rule concerning lodgings: a `bhisi` means a bed-mattress or a chair-mattress. Items such as the `cimilika` are of the kinds stated in the previous training rule. A `nisīdana` should be understood as a mat with stuffing. A `paccattharaṇa` means a cloak or a rug; only this much is stated. A grass mat means a spread of any kind of grass. This is the same method for a leaf mat. Regarding 'for one who steps beyond the boundary': for one who causes the first footstep to cross, there is an offense of wrong-doing; on the second crossing, there is an offense entailing expiation. The vicinity of an unenclosed area is two clod-throws from the lodging.

Anāpucchaṃ [Pg.43] vā gaccheyyāti ettha bhikkhumhi sati bhikkhu āpucchitabbo. Tasmiṃ asati sāmaṇero, tasmiṃ asati ārāmiko, tasmimpi asati yena vihāro kārito so vihārasāmiko, tassa vā kule yo koci āpucchitabbo. Tasmimpi asati catūsu pāsāṇesu mañcaṃ ṭhapetvā mañce avasesamañcapīṭhāni āropetvā upari bhisiādikaṃ dasavidhampi seyyaṃ rāsiṃ karitvā dārubhaṇḍaṃ mattikābhaṇḍaṃ paṭisāmetvā dvāravātapānāni pidahitvā gamiyavattaṃ pūretvā gantabbaṃ. Sace pana senāsanaṃ ovassati, chadanatthañca tiṇaṃ vā iṭṭhakā vā ānītā honti, sace ussahati, chādetabbaṃ. No ce sakkoti, yo okāso anovassako, tattha mañcapīṭhādīni nikkhipitvā gantabbaṃ. Sace sabbampi ovassati, ussahantena antogāme upāsakānaṃ ghare ṭhapetabbaṃ. Sace tepi ‘‘saṅghikaṃ nāma bhante bhāriyaṃ, aggidāhādīnaṃ bhāyāmā’’ti na sampaṭicchanti, ajjhokāsepi pāsāṇānaṃ upari mañcaṃ ṭhapetvā sesaṃ pubbe vuttanayeneva nikkhipitvā tiṇehi ca paṇṇehi ca paṭicchādetvā gantuṃ vaṭṭati. Yañhi tattha aṅgamattampi avasissati, taṃ aññesaṃ tattha āgatānaṃ bhikkhūnaṃ upakāraṃ bhavissatīti.

Regarding 'or should go without asking leave': if a bhikkhu is present, a bhikkhu should be asked for leave. If he is not present, a novice should be asked for leave; if he is not present, a monastery attendant; if he too is not present, the monastery owner by whom the monastery was built, or anyone in his household should be asked for leave. If they too are not present, having placed a bed on four stones, having placed the remaining beds and chairs on that bed, having made a pile of the ten kinds of bedding, such as the mattress, on top, having put away the wooden and earthenware items, having closed the doors and windows, and having fulfilled the duties of one who is to travel, one should depart. Furthermore, if the lodging is rained upon, and grass or bricks have been brought for the purpose of roofing, if one is able, it should be roofed. If one is not able, the beds, chairs, and so on should be placed in a spot that is not rained upon, and then one should depart. If the entire lodging is rained upon, one who is able should place them in the house of lay followers inside the village. If they too do not accept, saying, “Venerable sir, Sangha property is a heavy responsibility; we are afraid of fire and so on,” then even in an open space, it is proper to depart after placing the bed on top of stones, placing the rest in the manner previously stated, and covering them with grass and leaves. For whatever part remains there will be of use to other bhikkhus who come there.

117. Vihārassa upacāretiādīsu vihārassūpacāro nāma pariveṇaṃ. Upaṭṭhānasālāti pariveṇabhojanasālā. Maṇḍapoti pariveṇamaṇḍapo. Rukkhamūlanti pariveṇarukkhamūlaṃ. Ayaṃ tāva nayo kurundaṭṭhakathāyaṃ vutto. Kiñcāpi vutto, atha kho vihāroti antogabbho vā aññaṃ vā sabbaparicchannaṃ guttasenāsanaṃ veditabbaṃ. Vihārassa upacāreti tassa bahi āsanne okāse. Upaṭṭhānasālāyaṃ vāti bhojanasālāyaṃ vā. Maṇḍape vāti aparicchanne paricchanne vāpi bahūnaṃ sannipātamaṇḍape. Rukkhamūle vattabbaṃ natthi. Āpatti dukkaṭassāti vuttappakārañhi dasavidhaṃ seyyaṃ antogabbhādimhi guttaṭṭhāne paññapetvā gacchantassa yasmā seyyāpi senāsanampi upacikāhi palujjati, vammikarāsiyeva hoti, tasmā pācittiyaṃ vuttaṃ. Bahi pana upaṭṭhānasālādīsu paññapetvā gacchantassa seyyāmattameva nasseyya, ṭhānassa aguttatāya [Pg.44] na senāsanaṃ, tasmā ettha dukkaṭaṃ vuttaṃ. Mañcaṃ vā pīṭhaṃ vāti ettha yasmā na sakkā mañcapīṭhaṃ sahasā upacikāhi khāyituṃ, tasmā taṃ vihārepi santharitvā gacchantassa dukkaṭaṃ vuttaṃ. Vihārūpacāre pana taṃ vihāracārikaṃ āhiṇḍantāpi disvā paṭisāmessanti.

117. In 'the vicinity of the dwelling,' etc.: the vicinity of the dwelling is the precinct. An `upaṭṭhānasālā` is the dining hall in the precinct. A `maṇḍapa` is the pavilion in the precinct. A `rukkhamūla` is the foot of a tree in the precinct. This method, first of all, is stated in the Kurundaṭṭhakathā. Although it is so stated, nevertheless, a 'dwelling' should be understood as an inner chamber or another fully enclosed, secure lodging. 'The vicinity of the dwelling' means a place nearby, outside of it. 'In an attendance hall' means in a dining hall. 'In a pavilion' means in an assembly pavilion for many, whether unenclosed or enclosed. Regarding 'at the foot of a tree', there is nothing to be said. Regarding 'an offense of wrong-doing': indeed, for one who, having spread out the ten kinds of bedding of the type described in a secure place such as an inner chamber, then departs, because both the bedding and the lodging are destroyed by termites and become just a termite mound, for that reason a `pācittiya` offense is stated. But outside, for one who spreads it out in places such as an attendance hall and then departs, only the bedding would be destroyed; because of the insecurity of the place, the lodging would not be destroyed. Therefore, a `dukkaṭa` offense is stated here. Regarding 'a bed or a chair': because it is not possible for termites to eat a bed or chair quickly, for one who spreads it out even in a dwelling and departs, a `dukkaṭa` offense is stated. But in the vicinity of the dwelling, even those wandering on their rounds of the dwelling, upon seeing it, will put it away.

118. Uddharitvā gacchatīti ettha uddharitvā gacchantena mañcapīṭhakavāṭaṃ sabbaṃ apanetvā saṃharitvā cīvaravaṃse laggetvā gantabbaṃ. Pacchā āgantvā vasanakabhikkhunāpi puna mañcapīṭhaṃ vā paññapetvā sayitvā gacchantena tatheva kātabbaṃ. Antokuṭṭato seyyaṃ bahikuṭṭe paññapetvā vasantena gamanakāle gahitaṭṭhāneyeva paṭisāmetabbaṃ. Uparipāsādato oropetvā heṭṭhāpāsāde vasantassapi eseva nayo. Rattiṭṭhānadivāṭṭhānesu mañcapīṭhaṃ paññapetvāpi gamanakāle puna gahitaṭṭhāneyeva ṭhapetabbaṃ.

118. Regarding 'departs after removing': one who departs after removing should take away all the webbing of the bed and chair, roll it up, hang it on the robe-rail, and then depart. Afterwards, a bhikkhu who comes to reside, having again spread out a bed or chair and slept, should, when departing, do likewise. One who, having taken bedding from inside a room, spreads it out and resides outside the room, should, at the time of departure, put it away in the very place from which it was taken. For one who resides on the lower floor of a storied building after bringing it down from the upper floor, this is the same method. Even having spread out a bed or chair in a place for the night or a place for the day, at the time of departure, it should be put back in the very place from which it was taken.

Āpucchaṃ gacchatīti etthāyaṃ āpucchitabbānāpucchitabbavinicchayo – yā tāva bhūmiyaṃ dīghasālā vā paṇṇasālā vā hoti, yaṃ vā rukkhatthambhesu, katagehaṃ upacikānaṃ uṭṭhānaṭṭhānaṃ hoti, tato pakkamantena tāva āpucchitvāva pakkamitabbaṃ. Tasmiñhi katipayāni divasāni ajaggiyamāne vammikāva santiṭṭhanti. Yaṃ pana pāsāṇapiṭṭhiyaṃ vā pāsāṇatthambhesu vā katasenāsanaṃ siluccayaleṇaṃ vā sudhālittasenāsanaṃ vā yattha upacikāsaṅkā natthi, tato pakkamantassa āpucchitvāpi anāpucchitvāpi gantuṃ vaṭṭati, āpucchanaṃ pana vattaṃ. Sace tādisepi senāsane ekena passena upacikā ārohanti, āpucchitvāva gantabbaṃ. Yo pana āgantuko bhikkhu saṅghikaṃ senāsanaṃ gahetvā vasantaṃ bhikkhuṃ anuvattanto attano senāsanaṃ aggahetvā vasati, yāva so na gaṇhāti, tāva taṃ senāsanaṃ purimabhikkhusseva palibodho. Yadā pana so senāsanaṃ gahetvā attano issariyena vasati, tato paṭṭhāya āgantukasseva palibodho. Sace ubhopi vibhajitvā gaṇhanti, ubhinnampi palibodho. Mahāpaccariyaṃ pana vuttaṃ – ‘‘sace dve tayo ekato hutvā paññapenti, gamanakāle sabbehipi āpucchitabbaṃ. Tesu ce paṭhamaṃ gacchanto ‘pacchimo jaggissatī’ti ābhogaṃ katvā gacchati vaṭṭati. Pacchimassa ābhogena mutti natthi. Bahū ekaṃ pesetvā santharāpenti, gamanakāle sabbehi vā āpucchitabbaṃ[Pg.45], ekaṃ vā pesetvā āpucchitabbaṃ. Aññato mañcapīṭhādīni ānetvā aññatra vasitvāpi gamanakāle tattheva netabbāni. Sace aññāvāsato ānetvā vasamānassa añño vuḍḍhataro āgacchati, na paṭibāhitabbo, ‘mayā bhante aññāvāsato ānītaṃ, pākatikaṃ kareyyāthā’ti vattabbaṃ. Tena ‘evaṃ karissāmī’ti sampaṭicchite itarassa gantuṃ vaṭṭati. Evamaññattha haritvāpi saṅghikaparibhogena paribhuñjantassa naṭṭhaṃ vā jiṇṇaṃ vā corehi vā haṭaṃ gīvā na hoti, puggalikaparibhogena paribhuñjantassa pana gīvā hoti. Aññassa mañcapīṭhaṃ pana saṅghikaparibhogena vā puggalikaparibhogena vā paribhuñjantassa naṭṭhaṃ gīvāyeva’’.

Regarding 'going after asking leave': here is the determination of what should be asked leave for and what should not. Firstly, concerning a long hall or a leaf hut on the ground, or a dwelling made on wooden pillars, or a dwelling made in a place where termites arise, when departing from there, one must depart only after having asked leave. Indeed, if it is not looked after for a few days, termite mounds will become established. However, for a lodging made on a stone slab or on stone pillars, or a mountain cave, or a plastered lodging where there is no suspicion of termites, it is permissible for one departing from there to go either after asking leave or without asking leave; but asking leave is the proper practice. If, even in such a lodging, termites climb up on one side, one must go only after asking leave. As for a visiting bhikkhu who, while following a bhikkhu who is dwelling having taken a communal lodging, dwells without taking a lodging for himself, as long as he does not take one, that lodging remains the responsibility of the first bhikkhu. But when he takes a lodging and dwells with his own authority, from then on it becomes the responsibility of the visiting bhikkhu. If both divide and take it, it is the responsibility of both. However, in the Mahāpaccari it is said: 'If two or three bhikkhus together prepare a lodging, when departing, all must ask leave. If, among them, the one who is first to leave departs having made the reflection, “The last one will look after it,” it is permissible. For the last one, there is no release from the offense by means of reflection. If many send one bhikkhu to have the lodging prepared, when departing, either all must ask leave, or they may send one to ask leave. Having brought beds, chairs, and so forth from another place and having dwelt elsewhere, when departing, they must be taken back to that same place. If, while one is dwelling having brought them from another residence, another, more senior bhikkhu arrives, he should not be prevented. One should say, “Venerable sir, I have brought this from another residence; please use the original items.” When he has agreed, saying, “I will do so,” it is permissible for the other to go. Thus, even having taken it elsewhere, for one who uses it in the manner of using communal property, if it is lost, worn out, or taken by thieves, one is not liable for replacement. But for one who uses it in the manner of using personal property, one is liable for replacement. However, for another's bed or chair, for one who uses it either in the manner of using communal property or in the manner of using personal property, if it is lost, one is indeed liable for replacement.'

Kenaci palibuddhaṃ hotīti vuḍḍhatarabhikkhūissariyayakkhasīhavāḷamigakaṇhasappādīsu yena kenaci senāsanaṃ palibuddhaṃ hoti. Sāpekkho gantvā tattha ṭhito āpucchati, kenaci palibuddho hotīti ajjeva āgantvā paṭijaggissāmīti evaṃ sāpekkho nadīpāraṃ vā gāmantaraṃ vā gantvā yatthassa gamanacittaṃ uppannaṃ, tattheva ṭhito kañci pesetvā āpucchati, nadīpūrarājacorādīsu vā kenaci palibuddho hoti upadduto, na sakkoti paccāgantuṃ, evaṃbhūtassapi anāpatti. Sesaṃ paṭhamasikkhāpade vuttanayameva saddhiṃ samuṭṭhānādīhīti.

Regarding 'it is obstructed by something': the lodging is obstructed by any one of these: a more senior bhikkhu, a person of authority, a yakkha, a lion, a beast of prey, a black snake, and so forth. Regarding 'he has an expectation': thinking, 'I will return today itself and look after it,' thus having an expectation, having gone to the other side of a river or to another village, and wherever the thought to travel further has arisen for him, standing right there, he sends someone and asks leave. Or, he is obstructed or afflicted by something among these—a flooded river, the king, thieves, and so forth—and is unable to return; for such a bhikkhu also, there is no offense. The rest is just according to the method stated in the first training rule, together with its origins and so forth.

Dutiyasenāsanasikkhāpadaṃ pañcamaṃ.

The second training rule on lodging is the fifth.

6. Anupakhajjasikkhāpadavaṇṇanā

6. The Explanation of the Training Rule on Encroachment.

119. Chaṭṭhasikkhāpade – palibundhentīti paṭhamataraṃ gantvā pattacīvaraṃ atiharitvā rumbhitvā tiṭṭhanti. Therā bhikkhū vuṭṭhāpentīti ‘‘amhākaṃ āvuso pāpuṇātī’’ti vassaggena gahetvā vuṭṭhāpenti. Anupakhajja seyyaṃ kappentīti ‘‘tumhākaṃ bhante mañcaṭṭhānaṃyeva pāpuṇāti, na sabbo vihāro. Amhākaṃ dāni idaṃ ṭhānaṃ pāpuṇātī’’ti anupavisitvā mañcapīṭhaṃ paññapetvā nisīdantipi nipajjantipi sajjhāyampi karonti.

119. In the sixth training rule—regarding 'they obstruct': having gone first, having brought their bowl and robe forward, they stand blocking the way. Regarding 'the senior bhikkhus make them get up': saying, 'Friends, the lodging falls to us,' they take it by order of seniority in the rains-residence and make them get up. Regarding 'they prepare a lodging by encroaching': saying, 'Venerable sirs, only the place for the bed falls to you, not the entire dwelling. Now this remaining space falls to us,' they enter nearby, prepare a bed or a chair, and they both sit and lie down, and also do their recitation.

120. Jānanti ‘‘anuṭṭhāpanīyo aya’’nti jānanto; tenevassa vibhaṅge ‘‘vuḍḍhoti jānātī’’tiādi vuttaṃ. Vuḍḍho hi attano vuḍḍhatāya anuṭṭhāpanīyo[Pg.46], gilāno gilānatāya, saṅgho pana bhaṇḍāgārikassa vā dhammakathikavinayadharādīnaṃ vā gaṇavācakaācariyassa vā bahūpakārataṃ guṇavisiṭṭhatañca sallakkhento dhuvavāsatthāya vihāraṃ sammannitvā deti, tasmā yassa saṅghena dinno, sopi anuṭṭhāpanīyo. Kāmañcettha gilānassāpi saṅghoyeva anucchavikaṃ senāsanaṃ deti, gilāno pana ‘‘apaloketvā saṅghena adinnasenāsanopi na pīḷetabbo anukampitabbo’’ti dassetuṃ visuṃ vutto.

120. Knowing means: knowing, 'This one is not to be made to get up.' For that very reason, in the analysis of this word, the words beginning with 'He knows he is an elder' were spoken. Indeed, an elder is not to be made to get up because of his seniority, and a sick person because of his sickness. However, the Saṅgha, observing the great helpfulness and distinguished virtues of a storekeeper, or a Dhamma-expounder, a Vinaya-expert, and so forth, or a teacher who instructs a group, may approve and give a dwelling for the purpose of permanent residence. Therefore, one to whom it has been given by the Saṅgha is also not to be made to get up. Furthermore, here, even to a sick person, the Saṅgha itself may give a suitable lodging. However, the sick person is mentioned separately to show that even one occupying a lodging not given by the Saṅgha after having been informed should not be oppressed but should be shown compassion.

121. Upacāreti ettha mañcapīṭhānaṃ tāva mahallake vihāre samantā diyaḍḍho hattho upacāro, khuddake yato pahoti tato diyaḍḍho hattho, pāde dhovitvā pavisantassa passāvatthāya nikkhamantassa ca yāva dvāre nikkhittapādadhovanapāsāṇato passāvaṭṭhānato ca mañcapīṭhaṃ, tāva diyaḍḍhahatthavitthāro maggo upacāro nāma. Tasmiṃ mañcassa vā pīṭhassa vā upacāre ṭhitassa vā bhikkhuno pavisantassa vā nikkhamantassa vā upacāre yo anupakhajja seyyaṃ kappetukāmo seyyaṃ santharati vā santharāpeti vā, āpatti dukkaṭassa.

121. Here, regarding 'vicinity': for beds and chairs, firstly, in a large dwelling, the vicinity is one and a half cubits all around. In a small dwelling, it is one and a half cubits on any side where there is space. Also, for one entering after having washed his feet or for one exiting for the purpose of urinating, the path one and a half cubits in width, for as long as it extends from the foot-washing stone placed at the door or from the place for urinating to the bed or chair, is called the vicinity. Whoever, wishing to prepare a lodging by encroaching in that vicinity of a bed or a chair, or in the vicinity of a bhikkhu who is standing, entering, or exiting, prepares a lodging or has one prepared, for him there is an offense of wrong-doing.

Abhinisīdati vā abhinipajjati vāti ettha abhinisīdanamattena abhinipajjanamatteneva vā pācittiyaṃ. Sace pana dvepi karoti, dve pācittiyāni. Uṭṭhāyuṭṭhāya nisīdato vā nipajjato vā payoge payoge pācittiyaṃ.

Here, regarding 'one sits down or lies down': a pācittiya offense is incurred by merely sitting down or by merely lying down. Furthermore, if he does both, there are two pācittiya offenses. For one who rises again and again and sits down, or lies down, there is a pācittiya offense for each effort.

122. Upacāraṃ ṭhapetvā seyyaṃ santharati vā santharāpeti vāti imasmiṃ ito pare ca ‘‘vihārassa upacāre’’tiādike dukkaṭavārepi yathā idha abhinisīdanamatte abhinipajjanamatte ubhayakaraṇe payogabhede ca pācittiyappabhedo vutto, evaṃ dukkaṭappabhedo veditabbo. Evarūpena hi visabhāgapuggalena ekavihāre vā ekapariveṇe vā vasantena attho natthi, tasmā sabbatthevassa nivāso vārito. Aññassa puggaliketi idhāpi vissāsikassa puggalikaṃ attano puggalikasadisameva, tattha anāpatti.

122. In this section on wrongdoings regarding '...prepares bedding or has it prepared, having set aside the vicinity,' and also in the subsequent sections on wrongdoings such as 'in the vicinity of a monastery,' just as here the distinctions of pācittiya offenses were explained for merely sitting down, merely lying down, doing both, and for different efforts, so too should the distinctions of dukkaṭa offenses be understood. For indeed, there is no benefit in residing in the same monastery or the same compound with such an unsuitable person; therefore, his residence is forbidden everywhere. Regarding 'another's personal property': here too, the personal property of a trusted person is just like one's own personal property; in that case, there is no offense.

123. Āpadāsūti [Pg.47] sace bahi vasantassa jīvitabrahmacariyantarāyo hoti, evarūpāsu āpadāsu yo pavisati, tassāpi anāpatti. Sesaṃ uttānamevāti. Paṭhamapārājikasamuṭṭhānaṃ, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dukkhavedananti.

123. Regarding 'in times of danger': if for one residing outside there is a danger to life or the holy life, for one who enters in such dangers, there is also no offense. The rest is self-evident. It has the same origin as the first pārājika offense; it is an action, an offense of release through perception, intentional, blameworthy in the world, a bodily action, with unwholesome consciousness, and with painful feeling.

Anupakhajjasikkhāpadaṃ chaṭṭhaṃ.

The sixth training rule on encroaching.

7. Nikkaḍḍhanasikkhāpadavaṇṇanā

7. Explanation of the Training Rule on Expulsion

126. Sattamasikkhāpade – ekena payogena bahukepi dvāre atikkāmetīti ye catubhūmakapañcabhūmakā pāsādā chasattakoṭṭhakāni vā catussālāni, tādisesu senāsanesu hatthesu vā gīvāya vā gahetvā antarā aṭṭhapento ekena payogena atikkāmeti, ekameva pācittiyaṃ. Ṭhapetvā ṭhapetvā nānāpayogehi atikkāmentassa dvāragaṇanāya pācittiyāni. Hatthena anāmasitvā ‘‘nikkhamā’’ti vatvā vācāya nikkaḍḍhantassāpi eseva nayo.

126. In the seventh training rule—regarding 'one causes to pass beyond many doors with one effort': in such lodgings as four- or five-storied mansions, or four-halled buildings with six or seven gateways, if one, having seized another by the hands or neck, causes him to pass beyond with a single effort without stopping in between, there is only one pācittiya offense. For one who causes another to pass beyond with various efforts, stopping and stopping again, there are pācittiya offenses according to the count of the doors. The same principle also applies for one who expels by speech, saying, 'Get out,' without touching with the hand.

Aññaṃ āṇāpetīti ettha ‘‘imaṃ nikkaḍḍhā’’ti āṇattimatte dukkaṭaṃ. Sace so sakiṃ āṇatto bahukepi dvāre atikkāmeti, ekaṃ pācittiyaṃ. Sace pana ‘‘ettakāni dvārāni nikkaḍḍhāhī’’ti vā ‘‘yāva mahādvāraṃ tāva nikkaḍḍhāhī’’ti vā evaṃ niyāmetvā āṇatto hoti, dvāragaṇanāya pācittiyāni.

Regarding 'one commands another': merely upon the command 'Expel this one,' a dukkaṭa offense is incurred. If that person, having been commanded once, causes the other to pass beyond many doors, there is one pācittiya offense. But if he is commanded with a specification, such as 'Expel him through this many doors,' or 'Expel him as far as the main gate,' there are pācittiya offenses according to the count of the doors.

Tassa parikkhāranti yaṃkiñci tassa santakaṃ pattacīvaraparissāvanadhamakaraṇamañcapīṭhabhisibimbohanādibhedaṃ, antamaso rajanachallimpi; yo nikkaḍḍhati vā nikkaḍḍhāpeti vā; tassa vatthugaṇanāya dukkaṭāni. Gāḷhaṃ bandhitvā ṭhapitesu pana ekāva āpattīti mahāpaccariyaṃ vuttaṃ.

Regarding 'his requisites': whatever belongs to him—of the kinds such as bowl, robe, water strainer, water pot, bed, chair, mat, and pillow—even down to a piece of dyed bark; whoever expels or causes to be expelled such an item incurs dukkaṭa offenses according to the count of the items. But for requisites that are placed having been tightly bound together, there is only one offense—so it is said in the Mahāpaccarī.

127. Aññassa puggaliketi idhāpi vissāsikapuggalikaṃ attano puggalikasadisameva. Yathā ca idha; evaṃ sabbattha. Yatra pana viseso bhavissati, tatra vakkhāma.

127. Regarding 'another's personal item': here too, a trusted person's personal item is just like one's own personal item. And as it is here, so it is everywhere. But where there will be a distinction, there we shall state it.

128. Alajjiṃ nikkaḍḍhati vātiādīsu bhaṇḍanakārakakalahakārakameva sakalasaṅghārāmato nikkaḍḍhituṃ labhati, so hi pakkhaṃ labhitvā saṅghampi [Pg.48] bhindeyya. Alajjīādayo pana attano vasanaṭṭhānatoyeva nikkaḍḍhitabbā, sakalasaṅghārāmato nikkaḍḍhituṃ na vaṭṭati. Ummattakassāti sayaṃ ummattakassa anāpatti. Sesaṃ uttānamevāti.

128. In the passages such as 'one expels a shameless one': only one who is a maker of arguments and a maker of quarrels is permitted to be expelled from the entire monastic park, for he, having gained a faction, might even split the Saṅgha. But the shameless ones and others should be expelled only from their own dwelling place; it is not proper to expel them from the entire monastic park. Regarding 'of one who is insane': there is no offense for one who, being insane himself, expels another. The rest is self-evident.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

It has three origins: it arises from body and mind, from speech and mind, and from body, speech, and mind. It is an action, there is exemption through perception, it is intentional, blameworthy in the world, a bodily action, a verbal action, with unwholesome consciousness, and with painful feeling.

Nikkaḍḍhanasikkhāpadaṃ sattamaṃ.

The seventh training rule on expulsion.

8. Vehāsakuṭisikkhāpadavaṇṇanā

8. The Explanation of the Training Rule on a Storied Dwelling.

129. Aṭṭhamasikkhāpade – uparivehāsakuṭiyāti upari acchannatalāya dvibhūmikakuṭiyā vā tibhūmikādikuṭiyā vā. Mañcaṃ sahasā abhinisīdīti mañcaṃ sahasā abhibhavitvā ajjhottharitvā nisīdi. Bhummatthe vā etaṃ upayogavacanaṃ; mañce nisīdīti attho. Abhīti idaṃ pana padasobhanatthaṃ upasaggamattameva. Nippatitvāti nipatitvā nikkhamitvā vā. Tassa hi upari āṇīpi na dinnā, tasmā nikkhanto. Vissaramakāsīti virūpaṃ āturassaramakāsi.

129. In the eighth training rule: An upper-storied dwelling means, above, in a two-storied dwelling or a three-storied or similar dwelling with an un-floored surface. To sit down heavily on a bed means: he sat down, having hastily overpowered and overwhelmed the bed. Or, this is an expression in the accusative case used in the sense of the locative; the meaning is: he sat on the bed. Furthermore, this abhi- is merely a prefix for the embellishment of the word. Having fallen out means: having fallen down or having come out. For no peg was fixed in its upper part; therefore, it came out. He made a cry means: he made an unseemly, distressed sound.

131. Vehāsakuṭi nāma majjhimassa purisassa asīsaghaṭṭāti yā pamāṇamajjhimassa purisassa sabbaheṭṭhimāhi tulāhi sīsaṃ na ghaṭṭeti, etena idha adhippetā vehāsakuṭi dassitā hoti, na vehāsakuṭilakkhaṇaṃ. Yā hi kāci upari acchinnatalā dvibhūmikā kuṭi tibhūmikādikuṭi vā ‘‘vehāsakuṭī’’ti vuccati. Idha pana asīsaghaṭṭā adhippetā. Abhinisīdanādīsu pubbe vuttanayeneva payogavasena āpattibhedo veditabbo.

131. A storied dwelling is so named because it does not strike the head of a man of medium height; that is, a dwelling in which the head of a man of medium build does not strike the very lowest beams. By this, the storied dwelling intended here is shown, not the general characteristic of a storied dwelling. For indeed, any two-storied dwelling, three-storied or similar dwelling, with an un-floored surface above is called a 'storied dwelling'. Here, however, one that does not strike the head is intended. Regarding sitting down heavily and so forth, the distinction of offenses should be understood by the very method stated previously, through the variation of the act.

133. Avehāsakuṭiyāti bhūmiyaṃ katapaṇṇasālādīsu anāpatti. Na hi sakkā tattha parassa pīḷā kātuṃ. Sīsaghaṭṭāyāti yāyaṃ sīsaghaṭṭā hoti, tatthāpi anāpatti. Na hi sakkā tattha heṭṭhāpāsāde anoṇatena vicarituṃ, tasmā asañcaraṇaṭṭhānattā parapīḷā na bhavissati[Pg.49]. Heṭṭhā aparibhogaṃ hotīti yassā heṭṭhā dabbasambhārādīnaṃ nikkhittattā aparibhogaṃ hoti, tatthāpi anāpatti. Padarasañcitaṃ hotīti yassā uparimatalaṃ dāruphalakehi vā ghanasanthataṃ hoti, sudhādiparikammakataṃ vā tatthāpi anāpatti. Paṭāṇi dinnā hotīti mañcapīṭhānaṃ pādasikhāsu āṇī dinnā hoti, yattha nisīdantepi na nippatanti, tādise mañcapīṭhe nisīdatopi anāpatti. Tasmiṃ ṭhitoti āhaccapādake mañce vā pīṭhe vā ṭhito upari nāgadantakādīsu laggitakaṃ cīvaraṃ vā kiñci vā gaṇhāti vā, aññaṃ vā laggeti, tassāpi anāpatti. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

133. Regarding a non-storied dwelling: In leaf-huts and so forth made on the ground, there is no offense. For it is not possible to cause affliction to another there. Regarding a head-striking dwelling: In a dwelling that strikes the head, there is also no offense. For it is not possible to move about in the lower story there without stooping; therefore, because it is not a place for moving about, affliction to another will not occur. Regarding the lower part being unusable: In a dwelling of which the lower part is unusable because building materials and so forth have been placed there, there is also no offense. Regarding it being constructed with planks: In a dwelling of which the upper surface is thickly spread with wooden planks or has work done with plaster and so forth, there is also no offense. Regarding a peg being given: When a peg is given at the tips of the legs of beds and chairs, where the legs do not fall out even when one sits, for one sitting on such a bed or chair, there is also no offense. Regarding standing on it: If one, standing on a bed or chair with insertable legs, takes a robe or some other requisite that was hung on an elephant-tusk peg or the like above, or hangs another, for him also there is no offense. The rest is clear in meaning. This training rule has an origin like that of the Eḷakaloma rule; it arises from the body, and from the body and mind; it is an action; there is no exemption for not knowing; it can be unintentional; it is an offense by formulation; it is a bodily action; it arises from three mind-states; and it is accompanied by three kinds of feeling.

Vehāsakuṭisikkhāpadaṃ aṭṭhamaṃ.

The Eighth Training Rule on the Storied Dwelling.

9. Mahallakavihārasikkhāpadavaṇṇanā

9. The Explanation of the Training Rule on a Large Dwelling.

135. Navamasikkhāpade – yāva dvārakosāti ettha dvārakoso nāma piṭṭhasaṅghāṭassa samantā kavāṭavitthārappamāṇo okāso. Mahāpaccariyaṃ pana ‘‘dvārabāhato paṭṭhāya diyaḍḍho hattho’’ti vuttaṃ. Kurundiyaṃ pana ‘‘dvārassa ubhosu passesu kavāṭappamāṇa’’nti. Mahāaṭṭhakathāyaṃ ‘‘kavāṭaṃ nāma diyaḍḍhahatthampi hoti dvihatthampi aḍḍhateyyahatthampī’’ti vuttaṃ, taṃ suvuttaṃ. Tadeva hi sandhāya bhagavatāpi ‘‘piṭṭhasaṅghāṭassa samantā hatthapāsā’’ti ayaṃ ukkaṭṭhaniddeso kato. Aggaḷaṭṭhapanāyāti sakavāṭakadvārabandhaṭṭhapanāya; sakavāṭakassa dvārabandhassa niccalabhāvatthāyāti attho. Dvāraṭṭhapanāyāti idampi hi padabhājanaṃ imamevatthaṃ sandhāya bhāsitaṃ. Ayaṃ panettha adhippāyo – kavāṭañhi lahuparivaṭṭakaṃ vivaraṇakāle bhittiṃ āhanati, pidahanakāle dvārabandhaṃ. Tena āhananena bhitti kampati, tato mattikā calati, calitvā sithilā vā hoti patati vā. Tenāha bhagavā ‘‘yāva dvārakosā aggaḷaṭṭhapanāyā’’ti. Tattha kiñcāpi ‘‘idaṃ nāma kattabba’’nti neva mātikāyaṃ na padabhājane vuttaṃ, aṭṭhuppattiyaṃ pana ‘‘punappunaṃ chādāpesi punappunaṃ lepāpesī’’ti adhikārato yāva dvārakosā aggaḷaṭṭhapanāya punappunaṃ limpitabbo vā lepāpetabbo vāti evamattho daṭṭhabbo.

135. In the ninth training rule: Herein, regarding 'up to the door-frame,' `dvārakoso` is the name for the space around the doorjamb equal to the width of the door-leaf. However, in the Mahāpaccarī it is said, 'starting from the doorpost, one and a half cubits.' And in the Kurundī, 'on both sides of the doorway, the measure of the door-leaf.' In the Great Commentary it is said, 'a door-leaf may be one and a half cubits, or two cubits, or two and a half cubits,' and that is well said. Indeed, it was with reference to that very measure that the Blessed One made this statement indicating the maximum: 'around the doorjamb, within arm's reach.' 'For securing the door-frame' means for making the doorpost with its door-leaf firm; the meaning is for the purpose of the immovability of the doorpost with its door-leaf. Indeed, this phrase in the analysis of terms, 'for securing the door,' was also spoken with this very meaning in mind. Herein, this is the intention: a door-leaf, being easily turned, strikes the wall when being opened and the doorpost when being closed. By that striking, the wall shakes, and then the clay is disturbed; being disturbed, it becomes loose or falls off. Therefore the Blessed One said, 'up to the door-frame, for securing the door-frame.' Therein, although it is said neither in the Mātikā nor in the analysis of terms that 'this particular thing should be done,' from the governing context of 'he had it repeatedly roofed, he had it repeatedly plastered' in the origin story, the meaning should be understood thus: up to the door-frame, for the purpose of securing the door-frame, it should be repeatedly plastered by oneself or one should have it plastered.

Yaṃ [Pg.50] pana padabhājane ‘‘piṭṭhasaṅghāṭassa samantā hatthapāsā’’ti vuttaṃ. Tattha yassa vemajjhe dvāraṃ hoti, uparibhāge uccā bhitti, tassa tīsu disāsu samantā hatthapāsā upacāro hoti, khuddakassa vihārassa dvīsu disāsu upacāro hoti. Tatrāpi yaṃ bhittiṃ vivariyamānaṃ kavāṭaṃ āhanati, sā aparipūraupacārāpi hoti. Ukkaṭṭhaparicchedena pana tīsu disāsu samantā hatthapāsā dvārassa niccalabhāvatthāya lepo anuññāto. Sace panassa dvārassa adhobhāgepi lepokāso atthi, tampi limpituṃ vaṭṭati. Ālokasandhiparikammāyāti ettha ālokasandhīti vātapānakavāṭakā vuccanti, tepi vivaraṇakāle vidatthimattampi atirekampi bhittippadesaṃ paharanti. Upacāro panettha sabbadisāsu labbhati, tasmā sabbadisāsu kavāṭavitthārappamāṇo okāso ālokasandhiparikammatthāya limpitabbo vā lepāpetabbo vāti ayamettha adhippāyo.

Furthermore, regarding what was said in the analysis of terms: 'an arm's reach around the doorjamb.' Therein, for a dwelling which has a door in the middle and a high wall in the upper part, the vicinity is an arm's reach around on three sides. For a small dwelling, the vicinity is on two sides. Even in that case, the wall that the door-leaf strikes when being opened may have an incomplete vicinity. However, by the maximum limit, plastering is permitted up to an arm's reach around on three sides for the purpose of the door's immovability. Furthermore, if there is a space for plastering in the lower part of this door, it is allowable to plaster that too. Herein, regarding 'for the finishing of light-openings,' 'light-openings' are said to be window-shutters. They too, when being opened, strike a region of the wall of a span's measure or more. Herein, the vicinity is obtained on all sides; therefore, on all sides, a space the measure of the width of the shutter should be plastered by oneself or one should have it plastered for the purpose of finishing the light-openings. This is the intention here.

Setavaṇṇantiādikaṃ na mātikāya padabhājanaṃ. Iminā hi vihārassa bhārikattaṃ nāma natthīti padabhājaneyeva anuññātaṃ, tasmā sabbametaṃ yathāsukhaṃ kattabbaṃ.

'White color,' and so forth, is not the analysis of terms of the Mātikā. Indeed, since this does not constitute what is called a burden for the dwelling, it is permitted only in the analysis of terms. Therefore, all this may be done as is convenient.

Evaṃ lepakamme yaṃ kattabbaṃ, taṃ dassetvā puna chadane kattabbaṃ dassetuṃ ‘‘dvatticchadanassā’’tiādi vuttaṃ. Tattha dvatticchadanassa pariyāyanti chadanassa dvattipariyāyaṃ; pariyāyo vuccati parikkhepo, parikkhepadvayaṃ vā parikkhepattayaṃ vā adhiṭṭhātabbanti attho. Appaharite ṭhitenāti aharite ṭhitena. Haritanti cettha sattadhaññabhedaṃ pubbaṇṇaṃ muggamāsatilakulatthaalābukumbhaṇḍādibhedañca aparaṇṇaṃ adhippetaṃ. Tenevāha – ‘‘haritaṃ nāma pubbaṇṇaṃ aparaṇṇa’’nti.

Thus, having shown what should be done regarding the work of plastering, in order to then show what should be done regarding roofing, the words beginning with 'for a two-or-three-layered roof' were said. Herein, 'the courses of a two-or-three-layered roof' means the two or three courses of the roof. A 'course' is called an 'encircling layer'; the meaning is that two encircling layers or three encircling layers should be determined. 'By one standing on a place with little greenery' means by one standing on a place with no greenery. And here, by 'greenery' is intended the seven kinds of grain which are early crops, and later crops such as green gram, black gram, sesame, horse gram, gourd, pumpkin, and so on. For that very reason, He said: 'Greenery, namely, is early crops and later crops.'

Sace harite ṭhito adhiṭṭhāti, āpatti dukkaṭassāti ettha pana yasmimpi khette vuttaṃ bījaṃ na tāva sampajjati, vasse vā pana patite sampajjissati, tampi haritasaṅkhyameva gacchati. Tasmā evarūpe khettepi ṭhitena na adhiṭṭhātabbaṃ, ahariteyeva ṭhitena adhiṭṭhātabbaṃ. Tatrāpi ayaṃ paricchedo, piṭṭhivaṃsassa vā kūṭāgārakaṇṇikāya vā upari thupikāya vā passe nisinno chadanamukhavaṭṭiantena olokento yasmiṃ bhūmibhāge ṭhitaṃ passati, yasmiñca bhūmibhāge ṭhito, taṃ upari nisinnakaṃ passati, tasmiṃ [Pg.51] ṭhāne adhiṭṭhātabbaṃ. Tassa anto aharitepi ṭhatvā adhiṭṭhātuṃ na labbhati. Kasmā? Vihārassa hi patantassa ayaṃ patanokāsoti.

Herein, regarding the statement, 'If one determines while standing on a green area, there is an offense of wrong-doing,' furthermore: in whatever field a sown seed has not yet sprouted, but will sprout when the rain has fallen, that too is categorized as 'greenery.' Therefore, one should not determine while standing in such a field; one should determine only while standing on a non-green area. Even there, this is the boundary: one should determine while standing in a place on the ground from which a person standing can see someone sitting above—beside the ridge-pole, or above the pinnacle of a gabled building, or beside the finial—and from which that person sitting above, looking down along the edge of the roof-eave, can see the one standing below. Within that area, one is not allowed to stand and determine, even on a non-green spot. Why? Because this is the fall-zone of the dwelling, were it to collapse.

136. Maggena chādentassāti ettha maggena chādanaṃ nāma aparikkhipitvā ujukameva chādanaṃ; taṃ iṭṭhakasilāsudhāhi labbhati. Dve magge adhiṭṭhahitvāti dve maggā sace ducchannā honti, apanetvāpi punappunaṃ chādetuṃ labbhati, tasmā yathā icchati; tathā dve magge adhiṭṭhahitvā tatiyaṃmaggaṃ ‘‘idāni evaṃ chādehī’’ti āṇāpetvā pakkamitabbaṃ. Pariyāyenāti parikkhepena. Evaṃchadanaṃ pana tiṇapaṇṇehi labbhati. Tasmā idhāpi yathā icchati tathā dve pariyāye adhiṭṭhahitvā tatiyaṃ pariyāyaṃ ‘‘idāni evaṃ chādehī’’ti āṇāpetvā pakkamitabbaṃ. Sace na pakkamati, tuṇhībhūtena ṭhātabbaṃ. Sabbampi cetaṃ chadanaṃ chadanūpari veditabbaṃ. Uparūparicchanno hi vihāro ciraṃ anovassako hotīti maññamānā evaṃ chādenti. Tato ce uttarinti tiṇṇaṃ maggānaṃ vā pariyāyānaṃ vā upari catutthe magge vā pariyāye vā.

136. Herein, regarding 'for one roofing in rows,' roofing in rows means roofing straight, without encircling; that is allowable with bricks, stones, and plaster. 'Having determined two rows' means: if two rows are badly roofed, it is allowable to have them removed and re-roofed again and again. Therefore, just as one wishes, having determined two rows, one should give the command for the third row, 'Now, roof it like this,' and then depart. 'By courses' means by encircling. This kind of roofing, however, is allowable with grass and leaves. Therefore, here too, just as one wishes, having determined two courses, one should give the command for the third course, 'Now, roof it like this,' and then depart. If one does not depart, one should stand there in silence. And all this roofing should be understood as being upon an existing roof. Indeed, thinking, 'A dwelling roofed with layer upon layer remains unleaked by rain for a long time,' they roof in this way. If one goes beyond that, it refers to the fourth row or course above the three rows or courses.

137. Karaḷe karaḷeti tiṇamuṭṭhiyaṃ tiṇamuṭṭhiyaṃ. Sesamettha uttānamevāti. Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

137. The phrase `Karaḷe karaḷe` means: in every handful of grass, in every handful of grass. The remainder here is self-evident. This training rule has six origins: it is an action, there is no exemption through perception, it is unintentional, it is an offense by formulation, it is a bodily action, a verbal action, it involves three kinds of consciousness, and three kinds of feeling.

Mahallakavihārasikkhāpadaṃ navamaṃ.

The ninth is the training rule concerning a large dwelling.

10. Sappāṇakasikkhāpadavaṇṇanā

10. The Explanation of the Training Rule Concerning Water with Living Beings

140. Dasamasikkhāpade – jānaṃ sappāṇakanti sappāṇakaṃ etanti yathā tathā vā jānanto. Siñceyya vā siñcāpeyya vāti tena udakena sayaṃ vā siñceyya, aññaṃ vā āṇāpetvā siñcāpeyya. Pāḷiyaṃ pana ‘‘siñceyyāti sayaṃ siñcatī’’ti īdisānaṃ vacanānaṃ attho pubbe vuttanayeneva veditabbo.

140. In the tenth training rule, the phrase `jānaṃ sappāṇakaṃ` means: knowing in one way or another that 'this water contains living beings.' The phrase `siñceyya vā siñcāpeyya vā` means: one might pour that water oneself, or having commanded another, might cause it to be poured. Furthermore, in the Pāḷi, the meaning of such phrases beginning with '`siñceyya` means one pours oneself' should be understood according to the method stated previously in the training rules, such as the one on digging the earth.

Tattha dhāraṃ avicchinditvā siñcantassa ekasmiṃ udakaghaṭe ekāva āpatti. Esa nayo sabbabhājanesu. Dhāraṃ vicchindantassa pana payoge payoge āpatti[Pg.52]. Mātikaṃ sammukhaṃ karoti, divasampi sandatu, ekāva āpatti. Sace tattha tattha bandhitvā aññato aññato neti, payoge payoge āpatti. Sakaṭabhāramattañcepi tiṇaṃ ekapayogena udake pakkhipati, ekāva āpatti. Ekekaṃ tiṇaṃ vā paṇṇaṃ vā pakkhipantassa payoge payoge āpatti. Mattikāyapi aññesupi kaṭṭhagomayādīsu eseva nayo. Idaṃ pana mahāudakaṃ sandhāya na vuttaṃ, yaṃ tiṇe vā mattikāya vā pakkhittāya pariyādānaṃ gacchati, āvilaṃ vā hoti, yattha pāṇakā maranti, tādisaṃ udakaṃ sandhāya vuttanti veditabbaṃ. Sesamettha uttānamevāti.

In this case, for one who pours without interrupting the stream, there is only one offense for one water pot. This is the method for all vessels. For one who interrupts the stream, however, there is an offense for each effort. If one directs a channel of water containing living beings towards a desired direction, even if it flows for a whole day, there is only one offense. If one dams it up in various places and leads it to different places, there is an offense for each effort. Even if one throws a cartload of grass into the water with a single effort, there is only one offense. For one who throws in grass or leaves one by one, there is an offense for each effort. This same method applies to fine clay and other things such as firewood, cow dung, and so on. Furthermore, this was not said in reference to a large body of water. It should be understood that it was said in reference to such a small amount of water that, when grass or fine clay is thrown in, it is used up or becomes turbid, and in which small living beings die. The remainder here is self-evident.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ tivedananti.

This training rule has three origins: it arises from body and mind, from speech and mind, and from body, speech, and mind. It is an action, there is exemption through perception, it is intentional, it is an offense by formulation, it is a bodily action, a verbal action, it involves three kinds of consciousness, and three kinds of feeling.

Sappāṇakasikkhāpadaṃ dasamaṃ.

The tenth is the training rule concerning water with living beings.

Samatto vaṇṇanākkamena senāsanavaggo dutiyo.

The second chapter, the Senāsanavagga, is completed in its sequence of explanation.

3. Ovādavaggo

3. The Chapter on Exhortation

1. Ovādasikkhāpadavaṇṇanā

1. The Explanation of the Training Rule on Exhortation

141-144. Bhikkhunivaggassa paṭhamasikkhāpade – lābhino hontīti ettha na tesaṃ bhikkhuniyo denti, na dāpenti, mahākulehi pabbajitā pana kuladhītaro attano santikaṃ āgatānaṃ ñātimanussānaṃ ‘‘kuto ayye ovādaṃ uddesaṃ paripucchaṃ labhathā’’ti pucchantānaṃ ‘‘asuko ca asuko ca thero ovadatī’’ti asītimahāsāvake uddisitvā kathānusārena tesaṃ sīlasutācārajātigottādibhedaṃ vijjamānaguṇaṃ kathayanti. Evarūpā hi vijjamānaguṇā kathetuṃ vaṭṭanti. Tato pasannacittā manussā therānaṃ cīvarādibhedaṃ mahantaṃ lābhasakkāraṃ abhihariṃsu. Tena vuttaṃ – ‘‘lābhino honti cīvara…pe… parikkhārāna’’nti.

In the first training rule of the Bhikkhunī Chapter, regarding the phrase "they become recipients of gain": here, it is not that the bhikkhunīs themselves give to those elders, nor do they cause others to give. Rather, when kinsfolk who have come to the daughters of good families who have gone forth from great families ask them, "Venerable ladies, from whom do you receive exhortation, recitation, and inquiry?" they point to the eighty great disciples, saying, "Such-and-such an elder instructs." Then, following the line of questioning, they speak of their existing virtues, which are distinguished by morality, learning, conduct, birth, lineage, and so on. Indeed, it is proper to speak of such existing virtues. Because of that, people with pleased minds brought great gain and honor, distinguished as robes and so on, to the elders. For that reason, it was said: "they become recipients of gain of robes... and requisites."

Bhikkhuniyo [Pg.53] upasaṅkamitvāti tesaṃ kira santike tāsu ekā bhikkhunīpi na āgacchati, lābhataṇhāya pana ākaḍḍhiyamānahadayā tāsaṃ upassayaṃ agamaṃsu. Taṃ sandhāya vuttaṃ – ‘‘bhikkhuniyo upasaṅkamitvā’’ti. Tāpi bhikkhuniyo calacittatāya tesaṃ vacanaṃ akaṃsuyeva. Tena vuttaṃ – ‘‘atha kho tā bhikkhuniyo…pe… nisīdiṃsū’’ti. Tiracchānakathanti saggamaggagamanepi tiracchānabhūtaṃ rājakathādimanekavidhaṃ niratthakakathaṃ. Iddhoti samiddho, sahitattho gambhīro bahuraso lakkhaṇapaṭivedhasaṃyuttoti adhippāyo.

Regarding `bhikkhuniyo upasaṅkamitvā` (having approached the bhikkhunīs): it is said that not a single one of those bhikkhunīs came into their presence. Rather, their hearts being dragged by craving for gain, they went to the bhikkhunīs' residence. It was said in reference to that: "having approached the bhikkhunīs". Those bhikkhunīs, too, due to their fickle-mindedness, did indeed do their bidding. For that reason, it was said: "Then those bhikkhunīs... sat down." `Tiracchānakathā` (animal talk) means unprofitable talk of many kinds, such as talk about kings, which is obstructive even to going on the path to heaven. `Iddha` (prosperous/powerful) means: Is it accomplished? Is it beneficial? Is it profound? Is it rich in flavor? Is it connected with the penetration of the characteristics? This is the intention.

145-147. Anujānāmi bhikkhaveti ettha yasmā te bhikkhū ‘‘mā tumhe bhikkhave bhikkhuniyo ovaditthā’’ti vuccamānā adiṭṭhasaccattā tathāgate āghātaṃ bandhitvā apāyupagā bhaveyyuṃ, tasmā nesaṃ taṃ apāyupagataṃ pariharanto bhagavā aññeneva upāyena te bhikkhunovādato paribāhire kattukāmo imaṃ bhikkhunovādakasammutiṃ anujānīti veditabbo. Evaṃ idha paribāhire kattukāmatāya anujānitvā parato karontova ‘‘anujānāmi bhikkhave aṭṭhahaṅgehi samannāgata’’ntiādimāha. Imāni hi aṭṭhaṅgāni chabbaggiyānaṃ supinantenapi na bhūtapubbānīti.

Regarding `Anujānāmi, bhikkhave` (I allow, O bhikkhus): here, because those monks, if they were told, "Bhikkhus, do not exhort the bhikkhunīs," might, due to not having seen the truths, harbor resentment towards the Tathāgata and go to a state of loss, the Blessed One, wishing to prevent them from going to that state of loss and desiring to exclude them from exhorting bhikkhunīs by another means, permitted this authorization for an exhorter of bhikkhunīs. This should be understood. Thus, having permitted it here with the desire to exclude them, and subsequently, while in the act of excluding them, he said, "I allow, O bhikkhus, one endowed with eight factors," and so on. For these eight factors had never existed for the monks of the group of six, not even in a dream.

Tattha sīlamassa atthīti sīlavā. Idāni yañca taṃ sīlaṃ, yathā ca taṃ tassa atthi nāma hoti, taṃ dassento ‘‘pātimokkhasaṃvarasaṃvuto’’tiādimāha. Tattha pātimokkhova saṃvaro pātimokkhasaṃvaro. Pātimokkhasaṃvarena saṃvuto samannāgatoti pātimokkhasaṃvarasaṃvuto.

In this context, `sīlavā` means: he has morality, therefore he is virtuous. Now, showing what that morality is and how it can be said that he possesses it, the Buddha said, `pātimokkhasaṃvarasaṃvuto` (restrained by the Pātimokkha-restraint), and so on. Therein, the Pātimokkha itself is the restraint (`saṃvara`), hence `pātimokkhasaṃvara`. He is restrained (`saṃvuto`) by the Pātimokkha-restraint and endowed (`samannāgato`) with it; therefore, he is called `pātimokkhasaṃvarasaṃvuto`.

Viharatīti vattati. Vuttañhetaṃ vibhaṅge –

`Viharati` (he dwells) means he carries on his existence. Indeed, this was stated in the Vibhaṅga:

‘‘Pātimokkhanti sīlaṃ patiṭṭhā ādi caraṇaṃ saṃyamo saṃvaro mokkhaṃ pamokkhaṃ kusalānaṃ dhammānaṃ samāpattiyā; saṃvaroti kāyiko avītikkamo vācasiko avītikkamo kāyikavācasiko avītikkamo. Saṃvutoti iminā pātimokkhasaṃvarena upeto hoti samupeto upagato samupagato upapanno samupapanno sampanno samannāgato, tena vuccati ‘pātimokkhasaṃvarasaṃvuto’ti. Viharatīti iriyati vattati pāleti yapeti yāpeti carati viharati, tena vuccati ‘viharatī’’’ti (vibha. 511-512).

"`Pātimokkha` is morality, a foundation, a beginning, good conduct, restraint, control, that which is at the mouth (of wholesome states), the foremost, for the attainment of wholesome states. `Saṃvara` (restraint) is non-transgression by body, non-transgression by speech, non-transgression by both body and speech. `Saṃvuto` (restrained) means one is endowed with this Pātimokkha-restraint, fully endowed, approached, fully approached, attained, fully attained, accomplished, fully endowed; therefore, one is called `pātimokkhasaṃvarasaṃvuto`. `Viharati` (he dwells) means he comports himself, he carries on, he protects, he maintains, he sustains, he moves about, he abides; therefore, it is said, `viharati`."

Ācāragocarasampannoti [Pg.54] micchājīvapaṭisedhakena na veḷudānādinā ācārena, vesiyādiagocaraṃ pahāya saddhāsampannakulādinā ca gocarena sampanno. Aṇumattesu vajjesu bhayadassāvīti appamattakesu vajjesu bhayadassāvī, tāni vajjāni bhayato dassanasīloti vuttaṃ hoti. Samādāya sikkhati sikkhāpadesūti adhisīlasikkhādibhāvena tidhā ṭhitesu sikkhāpadesu taṃ taṃ sikkhāpadaṃ samādāya sammā ādāya sādhukaṃ gahetvā avijahanto sikkhatīti attho. Ayamettha saṅkhepo, vitthāro pana yo icchati, tena visuddhimaggato gahetabbo.

‘Endowed with conduct and resort’ means: he is endowed with conduct that prohibits wrong livelihood, not [conduct] such as the giving of bamboo, and so on; and with resort, having abandoned a non-resort such as [the quarters of] prostitutes, and so on, [he resorts to] a resort such as families endowed with faith, and so on. ‘Seeing danger in the slightest faults’ means: he sees danger in the smallest faults; it is said that he has the habit of seeing those faults as a danger. ‘He undertakes and trains in the training precepts’ means: among the training precepts established in three ways by way of the training in higher virtue, and so on, having undertaken, properly taken up, and well grasped each and every training precept, he trains without abandoning it; this is the meaning. This is the summary here; but as for the detailed explanation, it should be taken from the Visuddhimagga by one who wishes for it.

Bahu sutamassāti bahussuto. Sutaṃ dhāretīti sutadharo; yadassa taṃ bahu sutaṃ nāma, taṃ na sutamattameva; atha kho naṃ dhāretīti attho. Mañjūsāyaṃ viya ratanaṃ sutaṃ sannicitamasminti sutasannicayo. Etena yaṃ so sutaṃ dhāreti, tassa mañjūsāya gopetvā sannicitaratanasseva cirakālenāpi avināsanaṃ dasseti. Idāni taṃ sutaṃ sarūpato dassento ‘‘ye te dhammā’’tiādimāha, taṃ verañjakaṇḍe vuttanayameva. Idaṃ panettha nigamanaṃ – tathārūpāssa dhammā bahussutā honti, tasmā bahussuto. Dhātā, tasmā sutadharo. Vacasā paricitā manasānupekkhitā, diṭṭhiyā suppaṭividdhā; tasmā sutasannicayo. Tattha vacasā paricitāti vācāya paguṇā katā. Manasānupekkhitāti manasā anupekkhitā, āvajjantassa dīpasahassena obhāsitā viya honti. Diṭṭhiyā suppaṭividdhāti atthato ca kāraṇato ca paññāya suṭṭhu paṭividdhā supaccakkhakatā honti.

‘He has heard much’ (bahu sutaṃ assa), thus he is ‘one who has heard much’ (bahussuto). ‘He bears what has been heard’ (sutaṃ dhāreti), thus he is a ‘bearer of what has been heard’ (sutadharo); that which is called his much learning is not merely what has been heard; rather, he bears it—this is the meaning. ‘Like a jewel in a chest, what has been heard is accumulated in him’ (mañjūsāyaṃ viya ratanaṃ sutaṃ sannicitaṃ asmiṃ), thus he is an ‘accumulator of what has been heard’ (sutasannicayo). By this, it is shown that the learning he bears does not perish even after a long time, just like a jewel secured and stored in a chest. Now, showing that learning in its own nature, he said the passage beginning with, “those teachings…,” which is in the same manner as was spoken in the Verañjakaṇḍa. This is the conclusion here: such teachings have been much heard by him, therefore he is one who has heard much. They have been borne, therefore he is a bearer of what has been heard. They have been practiced with the voice, contemplated with the mind, and well-penetrated by view; therefore he is an accumulator of what has been heard. Therein, ‘practiced with the voice’ means made fluent by voice. ‘Contemplated with the mind’ means they have been contemplated with the mind; for one reflecting, they are as if illuminated by a thousand lamps. ‘Well-penetrated by view’ means they have been thoroughly penetrated and well-realized by wisdom in terms of both effect and cause.

Ayaṃ pana bahussuto nāma tividho hoti – nissayamuccanako, parisupaṭṭhāpako, bhikkhunovādakoti. Tattha nissayamuccanakena upasampadāya pañcavassena sabbantimena paricchedena dve mātikā paguṇā vācuggatā kātabbā pakkhadivasesu dhammasāvanatthāya suttantato cattāro bhāṇavārā, sampattānaṃ parikathanatthāya andhakavindamahārāhulovādaambaṭṭhasadiso eko kathāmaggo, saṅghabhattamaṅgalāmaṅgalesu anumodanatthāya tisso anumodanā, uposathapavāraṇādijānanatthaṃ kammākammavinicchayo[Pg.55], samaṇadhammakaraṇatthaṃ samādhivasena vā vipassanāvasena vā arahattapariyosānamekaṃ kammaṭṭhānaṃ, ettakaṃ uggahetabbaṃ. Ettāvatā hi ayaṃ bahussuto hoti cātuddiso, yattha katthaci attano issariyena vasituṃ labhati.

Furthermore, this one called ‘learned’ is of three kinds: one who is freed from dependence, one who attends to an assembly, and one who admonishes bhikkhunīs. Therein, one who is freed from dependence, having five vassas since ordination, must, as a final limit, make the two Mātikās fluent and commit them to memory; for the purpose of reciting the Dhamma on the days of the lunar fortnight, four bhāṇavāras from the Suttanta; for the purpose of discoursing to those who have arrived, one path of discourse similar to the Andhakavinda, Mahārāhulovāda, and Ambaṭṭha suttas; for the purpose of giving appreciation at Sangha meals and on auspicious and inauspicious occasions, three appreciations; for the purpose of knowing the Uposatha, Pavāraṇā, and so on, the determination of what is a formal act and what is not; for the purpose of practicing the recluse's duties, one meditation subject culminating in Arahantship, either by way of concentration or by way of insight—this much should be learned. Indeed, with this much, this one becomes learned and competent for the four directions; he obtains the right to dwell anywhere whatsoever by his own authority.

Parisupaṭṭhāpakena upasampadāya dasavassena sabbantimena paricchedena parisaṃ abhivinaye vinetuṃ dve vibhaṅgā paguṇā vācuggatā kātabbā, asakkontena tīhi janehi saddhiṃ parivattanakkhamā kātabbā, kammākammañca khandhakavattañca uggahetabbaṃ. Parisāya pana abhidhamme vinayanatthaṃ sace majjhimabhāṇako hoti mūlapaṇṇāsako uggahetabbo, dīghabhāṇakena mahāvaggo, saṃyuttabhāṇakena heṭṭhimā vā tayo vaggā mahāvaggo vā, aṅguttarabhāṇakena heṭṭhā vā upari vā upaḍḍhanikāyo uggahetabbo, asakkontena tikanipātato paṭṭhāya heṭṭhā uggahetumpi vaṭṭati. Mahāpaccariyaṃ pana ‘‘ekaṃ uggaṇhantena catukkanipātaṃ vā pañcakanipātaṃ vā gahetuṃ vaṭṭatī’’ti vuttaṃ. Jātakabhāṇakena sāṭṭhakathaṃ jātakaṃ uggahetabbaṃ, tato oraṃ na vaṭṭati. Dhammapadampi saha vatthunā uggahetuṃ vaṭṭatīti mahāpaccariyaṃ vuttaṃ. Tato tato samuccayaṃ katvā mūlapaṇṇāsakamattaṃ vaṭṭati, na vaṭṭatīti? ‘‘Na vaṭṭatī’’ti kurundaṭṭhakathāyaṃ paṭikkhittaṃ, itarāsu vicāraṇāyeva natthi. Abhidhamme kiñci uggahetabbanti na vuttaṃ. Yassa pana sāṭṭhakathampi vinayapiṭakaṃ abhidhammapiṭakañca paguṇaṃ, suttante ca vuttappakāro gantho natthi, parisaṃ upaṭṭhāpetuṃ na labhati. Yena pana suttantato vinayato ca vuttappamāṇo gantho uggahito, ayaṃ parisupaṭṭhāpako bahussuto hoti disāpāmokkho yenakāmaṅgamo, parisaṃ upaṭṭhāpetuṃ labhati.

By one who attends to an assembly, having ten vassas since ordination, as a final limit, the two Vibhaṅgas must be made fluent and committed to memory in order to train the assembly in the higher Vinaya. By one who is unable, they should be made capable of being recited in turn with three persons; and what is a formal act and what is not, and the duties of the Khandhakas should be learned. Furthermore, for the purpose of training the assembly in the Abhidhamma: if one is a reciter of the Majjhima Nikāya, the Mūlapaṇṇāsaka should be learned; by a reciter of the Dīgha Nikāya, the Mahāvagga; by a reciter of the Saṃyutta Nikāya, either the lower three Vaggas or the Mahāvagga; by a reciter of the Aṅguttara Nikāya, either the lower or upper half of the Nikāya should be learned. By one who is unable, it is also proper to learn from the Tikanipāta downwards. In the Mahāpaccarī, however, it is said, ‘By one who is learning one nipāta, it is proper to take up either the Catukkanipāta or the Pañcakanipāta.’ By a reciter of the Jātaka, the Jātaka with its commentary should be learned; less than that is not proper. It is also proper to learn the Dhammapada together with its stories, so it is said in the Mahāpaccarī. Is it proper or not proper to make a collection from here and there amounting to the Mūlapaṇṇāsaka? ‘It is not proper,’ is rejected in the Kurundaṭṭhakathā; in the other commentaries there is no investigation at all. It is not said that anything in the Abhidhamma should be learned. But one who is proficient in the Vinaya Piṭaka and the Abhidhamma Piṭaka, even with their commentaries, but does not have the aforementioned type of text in the Suttanta, does not obtain the right to attend to an assembly. However, one by whom the prescribed amount of text from the Suttanta and Vinaya has been learned, this one is a learned attendant of an assembly, a leader of the directions, able to go wherever he wishes; he obtains the right to attend to an assembly.

Bhikkhunovādakena pana sāṭṭhakathāni tīṇi piṭakāni uggahetabbāni, asakkontena catūsu nikāyesu ekassa aṭṭhakathā paguṇā kātabbā, ekanikāyena hi sesanikāyesupi pañhaṃ kathetuṃ sakkhissati. Sattasu pakaraṇesu catuppakaraṇassa aṭṭhakathā paguṇā kātabbā, tattha laddhanayena hi sesapakaraṇesu pañhaṃ kathetuṃ sakkhissati. Vinayapiṭakaṃ pana nānatthaṃ nānākāraṇaṃ, tasmā taṃ saddhiṃ aṭṭhakathāya paguṇaṃ kātabbameva. Ettāvatā hi bhikkhunovādako bahussuto nāma hotīti.

Furthermore, by one who admonishes bhikkhunīs, the three Piṭakas with their commentaries should be learned. By one who is unable, the commentary of one of the four Nikāyas should be made fluent; for indeed, by means of one Nikāya, he will be able to answer a question in the remaining Nikāyas as well. Among the seven treatises, the commentaries of four treatises should be made fluent; for indeed, by the method obtained therein, he will be able to answer a question in the remaining treatises. The Vinaya Piṭaka, however, has various meanings and various reasons; therefore, it must be made fluent together with its commentary. Indeed, with this much, one who admonishes bhikkhunīs is called ‘learned’.

Ubhayāni [Pg.56] kho panassātiādi pana yasmā aññasmiṃ sakale navaṅgepi bāhussacce sati sāṭṭhakathaṃ vinayapiṭakaṃ vinā na vaṭṭatiyeva, tasmā visuṃ vuttaṃ. Tattha vitthārenāti ubhatovibhaṅgena saddhiṃ. Svāgatānīti suṭṭhu āgatāni. Yathā āgatāni pana svāgatāni honti, taṃ dassetuṃ ‘‘suvibhattānī’’tiādi vuttaṃ. Tattha suvibhattānīti suṭṭhu vibhattāni padapaccābhaṭṭhasaṅkaradosavirahitāni. Suppavattīnīti paguṇāni vācuggatāni. Suvinicchitāni suttasoti khandhakaparivārato āharitabbasuttavasena suṭṭhu vinicchitāni. Anubyañjanasoti akkharapadapāripūriyā ca suvinicchitāni akhaṇḍāni aviparītakkharāni. Etena aṭṭhakathā dīpitā, aṭṭhakathāto hi esa vinicchayo hotīti.

Now, as for the phrase beginning with 'ubhayāni kho panassa', because even though there is great learning in all the other ninefold teachings, it is not at all proper to admonish without the Vinaya Piṭaka together with its commentary, it is therefore stated separately. Therein, 'in detail' means together with both Vibhaṅgas. 'Svāgatāni' means well-mastered. Furthermore, to show in what way things that are mastered are 'well-mastered', the phrase beginning with 'suvibhattāni' was stated. Therein, 'suvibhattāni' means well-divided, free from the faults of repetition and confusion of words. 'Suppavattīni' means fluent and committed to memory. 'Suvinicchitāni suttaso' means well-discriminated by way of the suttas that should be brought from the Khandhakas and the Parivāra. 'Anubyañjanaso' means well-discriminated through the completeness of letters and words, unbroken, and with non-corrupted letters. By this, the commentary is indicated, for this discrimination is indeed from the commentary.

Kalyāṇavācoti sithiladhanitādīnaṃ yathāvidhānavacanena parimaṇḍalapadabyañjanāya poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā. Kalyāṇavākkaraṇoti madhurassaro, mātugāmo hi sarasampattirato, tasmā parimaṇḍalapadabyañjanampi vacanaṃ sarasampattirahitaṃ hīḷeti. Yebhuyyena bhikkhunīnaṃ piyo hoti manāpoti sabbāsaṃ piyo nāma dullabho, bahutarānaṃ pana paṇḍitānaṃ bhikkhunīnaṃ sīlācārasampattiyā piyo hoti manavaḍḍhanako. Paṭibalo hoti bhikkhuniyo ovaditunti suttañca kāraṇañca dassento vaṭṭabhayena tajjetvā bhikkhuniyo ovadituṃ tādisaṃ dhammaṃ desetuṃ samattho hoti. Kāsāyavatthavasanāyāti kāsāyavatthanivatthāya. Garudhammanti gihikāle bhikkhuniyā kāyasaṃsaggaṃ vā sikkhamānāsāmaṇerīsu methunadhammaṃ vā anajjhāpannapubbo hoti. Mātugāmo hi pubbe katamanussaranto saṃvare ṭhitassāpi dhammadesanāya gāravaṃ na karoti. Atha vā tasmiyeva asaddhamme cittaṃ uppādeti. Vīsativasso vāti upasampadāya vīsativasso tato atirekavasso vā. Evarūpo hi visabhāgehi vatthūhi punappunaṃ samāgacchantopi daharo viya sahasā sīlavināsaṃ na pāpuṇāti, attano vayaṃ paccavekkhitvā ayuttaṭṭhāne chandarāgaṃ vinetuṃ paṭibalo hoti, tena vuttaṃ – ‘‘vīsativasso vā hoti atirekavīsativasso vā’’ti.

‘Of lovely speech’ means one is endowed with speech that is urbane, with rounded words and syllables, clear, not slobbering, capable of making the meaning known, and uttered according to the rules for letters such as lax and aspirate. ‘Of lovely utterance’ means having a sweet voice. For a woman delights in excellence of voice; therefore, she despises even speech that is rounded in words and syllables if it lacks excellence of voice. ‘Beloved and agreeable to most bhikkhunīs’ means that being beloved by all is difficult to obtain; but to the majority of wise bhikkhunīs, he is beloved and inspiring due to his accomplishment in virtue and conduct. ‘Capable of instructing the bhikkhunīs’ means he is able to instruct the bhikkhunīs by showing both the text and the reason, frightening them with the danger of the round of rebirths, and is capable of teaching such a Dhamma. ‘Concerning one clad in ochre robes’ refers to one who wears ochre-dyed cloth. ‘A grave rule’ means that in his household life, he had not previously transgressed by engaging in bodily contact with a bhikkhunī or in sexual intercourse with a female probationer or female novice. For a woman, remembering a past deed, does not show respect for the Dhamma teaching even of an elder who is established in restraint. Or else, she might even give rise to a thought concerning that very same unwholesome thing. ‘Or twenty years standing’ means twenty years since higher ordination, or more than twenty years. For such an elder, even when repeatedly encountering incompatible objects, does not quickly come to the destruction of virtue like a young monk; reflecting on his own age, he is capable of removing sensual desire in an inappropriate situation. Therefore it was said, ‘he is twenty years standing or more than twenty years standing’.

Ettha [Pg.57] ca ‘‘sīlavā’’tiādi ekamaṅgaṃ, ‘‘bahussuto hotī’’tiādi dutiyaṃ, ‘‘ubhayāni kho panassā’’tiādi tatiyaṃ, ‘‘kalyāṇavāco hoti kalyāṇavākkaraṇo’’ti catutthaṃ, ‘‘yebhuyyena bhikkhunīnaṃ piyo hoti manāpo’’ti pañcamaṃ, ‘‘paṭibalo hoti bhikkhuniyo ovaditu’’nti chaṭṭhaṃ, ‘‘na kho paneta’’ntiādi sattamaṃ, ‘‘vīsativasso’’tiādi aṭṭhamanti veditabbaṃ.

Herein, ‘virtuous’ and so forth should be understood as the first factor; ‘is very learned’ and so forth as the second; ‘both of these’ and so forth as the third; ‘is of lovely speech, of lovely utterance’ as the fourth; ‘is beloved and agreeable to most bhikkhunīs’ as the fifth; ‘is capable of instructing the bhikkhunīs’ as the sixth; ‘but not…’ and so forth as the seventh; and ‘twenty years standing’ and so forth as the eighth.

148. Ñatticatutthenāti pubbe vatthusmiṃ vutteneva. Garudhammehīti garukehi dhammehi, te hi gāravaṃ katvā bhikkhunīhi sampaṭicchitabbattā garudhammāti vuccanti. Ekatoupasampannāyāti ettha bhikkhunīnaṃ santike ekatoupasampannāya, yo garudhammena ovadati, tassa dukkaṭaṃ. Bhikkhūnaṃ santike upasampannāya pana yathāvatthukameva.

148. ‘By the act consisting of a motion and three announcements’ means by that very one spoken of in the previous account. ‘By the grave rules’ means by the weighty rules; for because they are to be accepted by the bhikkhunīs after paying respect, they are called ‘grave rules’. Herein, regarding ‘to one ordained on one side’: for one who admonishes with a grave rule a woman ordained on one side in the presence of the bhikkhunīs, there is an offense of wrong-doing. But for one who admonishes a woman ordained in the presence of the bhikkhus, it is just according to the case.

149. Pariveṇaṃ sammajjitvāti sace pāto asammaṭṭhaṃ sammaṭṭhampi vā puna tiṇapaṇṇādīhi uklāpaṃ pādappahārehi ca vikiṇṇavālikaṃ jātaṃ, sammajjitabbaṃ. Asammaṭṭhañhi taṃ disvā ‘‘ayyo attano nissitake daharabhikkhūpi vattapaṭipattiyaṃ na yojeti, dhammaṃyeva kathetī’’ti tā bhikkhuniyo asotukāmā viya bhaveyyuṃ. Tena vuttaṃ – ‘‘pariveṇaṃ sammajjitvā’’ti. Antogāmato pana bhikkhuniyo āgacchantiyo pipāsitā ca kilantā ca honti, tā pānīyañca hatthapādamukhasītalakaraṇañca paccāsīsanti, tasmiñca asati purimanayeneva agāravaṃ janetvā asotukāmāpi honti. Tena vuttaṃ – ‘‘pānīyaṃ paribhojanīyaṃ upaṭṭhapetvā’’ti.

149. ‘Having swept the monastic compound’: if in the morning it is unswept, or even if it was swept, if it has again become littered with grass, leaves, and so on, or has sand scattered on it due to footprints, it should be swept. For, seeing it unswept, those bhikkhunīs might become as if unwilling to listen, thinking, ‘The venerable one does not engage even his own dependent young monks in the practice of duties; he only preaches the Dhamma.’ Therefore it was said, ‘having swept the monastic compound’. Furthermore, bhikkhunīs coming from within the village are thirsty and weary. They hope for drinking water and water for cooling their hands, feet, and faces. And if that is not there, having generated disrespect in the same way as before, they also become unwilling to listen. Therefore it was said, ‘having set up drinking water and water for use’.

Āsananti nīcapīṭhakaphalakataṭṭikakaṭasārakādibhedaṃ antamaso sākhābhaṅgampi ‘‘idaṃ tāsaṃ āsanaṃ bhavissatī’’ti evaṃ āsanaṃ paññapetvā. Dhammadesanāpattimocanatthaṃ pana dutiyo icchitabbo. Tena vuttaṃ – ‘‘dutiyaṃ gahetvā nisīditabba’’nti. Nisīditabbanti na vihārapaccante, atha kho vihāramajjhe uposathāgārassa vā bhojanasālāya vā dvāre sabbesaṃ osaraṇaṭṭhāne nisīditabbaṃ. Samaggātthāti sabbā āgatatthāti attho. Vattantīti āgacchanti; paguṇā vācuggatāti attho. Niyyādetabboti appetabbo. Osāretabboti pāḷi vattabbā. Vassasatūpasampannāyātiādi vattabbapāḷidassanaṃ.

‘A seat’ means having prepared a seat—of the kinds such as a low stool, a plank, a palm-leaf mat, or a reed mat, or at the very least even a broken-off branch—thinking, ‘This will be their seat’. Furthermore, for the purpose of being free from the offense related to teaching the Dhamma, a second person should be desired. Therefore it was said, ‘having taken a second person, one should sit down’. ‘One should sit down’: one should not sit at the edge of the monastery, but rather in the middle of the monastery, at the door of the Uposatha hall or the dining hall, in a place where everyone convenes. ‘Samaggātthā’ means: ‘Are all present?’ ‘Vattanti’ means: ‘Are they fluent? Are they committed to memory?’ ‘Niyyādetabbo’ means it should be concluded. ‘Osāretabbo’ means the Pāli should be recited. The phrase beginning with ‘vassasatūpasampannāya’ is a showing of the Pāli that is to be recited.

Tattha [Pg.58] sāmīcikammanti maggasampadānabījanapānīyāpucchanādikaṃ anucchavikavattaṃ. Ettha ca bhikkhuniyā bhikkhussa abhivādanaṃ nāma antogāme vā bahigāme vā antovihāre vā bahivihāre vā antaraghare vā rathikāya vā antamaso rājussāraṇāyapi vattamānāya deve vassamāne sakaddamāya bhūmiyā chattapattahatthāyapi hatthiassādīhi anubaddhāyapi kātabbameva. Ekābaddhāya pāḷiyā bhikkhācāraṃ pavisante disvā ekasmiṃ ṭhāne ‘‘vandāmi ayyā’’ti vandituṃ vaṭṭati. Sace antarantarā dvādasahatthe muñcitvā gacchanti, visuṃ visuṃ vanditabbā. Mahāsannipāte nisinne ekasmiṃyeva ṭhāne vandituṃ vaṭṭati. Esa nayo añjalikammepi. Yattha katthaci nisinnāya pana paccuṭṭhānaṃ kātabbaṃ, tassa tassa sāmīcikammassa anurūpe padese ca kāle ca taṃ taṃ kātabbaṃ.

Herein, proper conduct refers to suitable duty such as giving way on the path, fanning, asking about drinking water, and so on. And in this context, the paying of homage by a bhikkhunī to a bhikkhu is to be done whether inside or outside the village, inside or outside the monastery, inside a house, or on a road. At the very least, it must certainly be done even when the king's procession is clearing the way, when it is raining, on muddy ground, even with an umbrella and bowl in hand, or even when being pursued by animals such as elephants and horses. Upon seeing them entering for the alms-round in a continuous line, it is proper to pay homage in one place, saying, ‘I pay homage, venerable sirs.’ If they are walking leaving a space of twelve cubits in between, they should be paid homage to separately. When they are seated in a great assembly, it is proper to pay homage in just one place. This is the method also for the act of placing the hands together in reverence. Furthermore, a bhikkhunī, seated anywhere whatsoever, should rise up. That respective act of respect should be done in a suitable place and at a suitable time.

Sakkatvāti yathā kato sukato hoti, evaṃ katvā. Garuṃkatvāti tattha gāravaṃ janetvā. Mānetvāti manena piyaṃ katvā. Pūjetvāti imesaṃyeva tiṇṇaṃ kiccānaṃ karaṇena pūjetvā. Anatikkamanīyoti na atikkamitabbo.

‘Sakkatvā’ means: having done it in such a way that it is well done. ‘Garuṃkatvā’ means: having generated respect therein. ‘Mānetvā’ means: having made dear with the mind. ‘Pūjetvā’ means: having honored by the performance of just these three duties. ‘Anatikkamanīya’ means: it is not to be transgressed.

Abhikkhuke āvāseti ettha sace bhikkhunupassayato aḍḍhayojanabbhantare ovādadāyakā bhikkhū na vasanti, ayaṃ abhikkhuko āvāso nāma. Ettha vassaṃ na vasitabbaṃ. Vuttañhetaṃ – ‘‘abhikkhuko nāma āvāso na sakkā hoti ovādāya vā saṃvāsāya vā gantu’’nti (pāci. 1048). Na ca sakkā tato paraṃ pacchābhattaṃ gantvā dhammaṃ sutvā āgantuṃ. Sace tattha vassaṃ vasituṃ anicchamānā bhikkhuniyo ñātakā vā upaṭṭhākā vā evaṃvadanti – ‘‘vasatha, ayye, mayaṃ bhikkhū ānessāmā’’ti vaṭṭati. Sace pana vuttappamāṇe padese vassaṃ upagantukāmā bhikkhū āgantvā sākhāmaṇḍapepi ekarattaṃ vutthā honti; na nimantitā hutvā gantukāmā. Ettāvatāpi sabhikkhuko āvāso hoti, ettha vassaṃ upagantuṃ vaṭṭati. Upagacchantīhi ca pakkhassa terasiyaṃyeva bhikkhū yācitabbā – ‘‘mayaṃ ayyā tumhākaṃ ovādena vasissāmā’’ti. Yato pana ujunā maggena aḍḍhayojane bhikkhūnaṃ vasanaṭṭhānaṃ, tena pana maggena gacchantīnaṃ jīvitantarāyo vā brahmacariyantarāyo vā hoti, aññena maggena gacchantīnaṃ [Pg.59] atirekaḍḍhayojanaṃ hoti, ayaṃ abhikkhukāvāsaṭṭhāneyeva tiṭṭhati. Sace pana tato gāvutamatte añño bhikkhunupassayo khemaṭṭhāne hoti, tāhi bhikkhunīhi tā bhikkhuniyo yācitvā puna gantvā bhikkhū yācitabbā ‘‘ayyā amhākaṃ ujumagge antarāyo atthi, aññena maggena atirekaḍḍhayojanaṃ hoti. Antarāmagge pana amhākaṃ upassayato gāvutamatte añño bhikkhunupassayo atthi, ayyānaṃ santikā tattha āgataovādena vasissāmā’’ti. Tehi bhikkhūhi sampaṭicchitabbaṃ. Tato tāhi bhikkhunīhi taṃ bhikkhunupassayaṃ āgantvā uposatho kātabbo, tā vā bhikkhuniyo disvā attano upassayameva gantvā kātumpi vaṭṭati.

Regarding a residence without bhikkhus: here, if, within half a yojana from the bhikkhunīs' residence, there are no bhikkhus residing who can give exhortation, this is called a residence without bhikkhus. The rains-residence should not be kept here. For this was said: 'A residence called "without bhikkhus" is one where it is not possible to go for exhortation or for communal living.' And it is not possible to go beyond that distance after the meal, listen to the Dhamma, and return. If, when bhikkhunīs do not wish to keep the rains-residence there, their relatives or supporters say thus, 'Stay, venerable ladies, we will bring bhikkhus,' it is proper. Furthermore, if bhikkhus wishing to enter the rains-residence in the aforementioned area, having come, have stayed for even one night, even in a shelter made of branches, and are not those who wish to leave after having been invited for a meal, by just this much it becomes a residence with bhikkhus; it is proper to enter the rains-residence here. And by the bhikkhunīs entering the rains-residence, the bhikkhus should be requested on the thirteenth day of the fortnight itself, saying, 'Venerable sirs, we will reside under your exhortation.' Furthermore, when the dwelling place of bhikkhus is half a yojana away by a direct path, but for those going by that path there is danger to life or danger to the holy life, and for those going by another path it is more than half a yojana, this stands in the position of a residence without bhikkhus. If, however, there is another bhikkhunī residence at a distance of a gāvuta from there in a safe place, those bhikkhunīs, having requested those other bhikkhunīs, should go again and request the bhikkhus, saying, 'Venerable sirs, for us there is danger on the direct path, and by another path it is more than half a yojana. However, on the way, at a distance of a gāvuta from our residence, there is another bhikkhunī residence. We will reside by the exhortation that comes from the venerable sirs to that place.' It should be accepted by those bhikkhus. Then, those bhikkhunīs, having come to that bhikkhunī residence, should perform the Uposatha. Or, having seen those bhikkhunīs, it is also proper to go to their own residence and perform it.

Sace pana vassaṃ upagantukāmā bhikkhū cātuddase vihāraṃ āgacchanti, bhikkhunīhi ca ‘‘idha ayyā vassaṃ vasissathā’’ti pucchitā ‘‘āmā’’ti vatvā puna tāhi ‘‘tenahi ayyā mayampi tumhākaṃ ovādaṃ anujīvantiyo vasissāmā’’ti vuttā dutiyadivase gāme bhikkhācārasampadaṃ apassantā ‘‘na sakkā idha vasitu’’nti pakkamanti. Atha tā bhikkhuniyo uposathadivase vihāraṃ gantvā bhikkhū na passanti, ettha kiṃ kātabbanti? Yattha bhikkhū vasanti, tattha gantvā pacchimikāya vassaṃ upagantabbaṃ. ‘‘Pacchimikāya vassaṃ upagantuṃ āgamissantī’’ti vā ābhogaṃ katvā āgatānaṃ santike ovādena vasitabbaṃ. Sace pana pacchimikāyapi na keci āgacchanti, antarāmagge ca rājabhayaṃ vā corabhayaṃ vā dubbhikkhaṃ vā hoti, abhikkhukāvāse vasantiyā āpatti, vassacchedaṃ katvā gacchantiyāpi āpatti, sā rakkhitabbā. Āpadāsu hi abhikkhuke āvāse vasantiyā anāpatti vuttā. Sace āgantvā vassaṃ upagatā bhikkhū puna kenaci kāraṇena pakkamanti, vasitabbameva. Vuttañhetaṃ – ‘‘anāpatti vassūpagatā bhikkhū pakkantā vā honti vibbhantā vā kālaṅkatā vā pakkhasaṅkantā vā āpadāsu ummattikāya ādikammikāyā’’ti. Pavārentiyā pana yattha bhikkhū atthi, tattha gantvā pavāretabbaṃ.

Furthermore, if bhikkhus wishing to enter the rains-residence arrive at the monastery on the fourteenth day, and having been asked by the bhikkhunīs, 'Venerable sirs, will you keep the rains-residence here?' and having replied, 'Yes,' and then having been told by those bhikkhunīs, 'Then, venerable sirs, we too will reside, living in dependence on your exhortation,' they depart on the second day, not finding success in their alms-round in the village, thinking, 'It is not possible to reside here.' Then those bhikkhunīs go to the monastery on the Uposatha day and do not see the bhikkhus. What is to be done in this case? They should go to where the bhikkhus are residing and enter the rains-residence in the later period. Or, having formed the resolve, 'They will come to enter the rains-residence in the later period,' they should reside under the exhortation in the presence of those who have arrived. Furthermore, if no one arrives even for the later period, and on the way there is danger from the king, or danger from thieves, or a famine, for a bhikkhunī residing in a residence without bhikkhus, there is an offense; for one who departs, having broken the rains-residence, there is also an offense. That offense should be guarded against. For in times of adversity, it has been said that there is no offense for one residing in a residence without bhikkhus. If bhikkhus who have arrived and entered the rains-residence depart again for some reason, one should certainly continue to reside there. For this was said: 'There is no offense if the bhikkhus who have entered the rains-residence have departed, or have disrobed, or have died, or have gone over to another sect; there is no offense in times of adversity, for one who is insane, or for a first-time offender.' Furthermore, when performing the Pavāraṇā, one should go to where there are bhikkhus and perform it.

Anvaddhamāsanti addhamāse addhamāse. Dve dhammā paccāsīsitabbāti dve dhammā icchitabbā. Uposathapucchakanti uposathapucchanaṃ, tattha pannarasike uposathe pakkhassa cātuddasiyaṃ cātuddasike terasiyaṃ gantvā uposatho [Pg.60] pucchitabbo. Mahāpaccariyaṃ pana ‘‘pakkhassa terasiyaṃyeva gantvā ‘ayaṃ uposatho cātuddasiko pannarasiko’ti pucchitabba’’nti vuttaṃ. Uposathadivase ovādatthāya upasaṅkamitabbaṃ. Pāṭipadadivasato pana paṭṭhāya dhammasavanatthāya gantabbaṃ. Iti bhagavā aññassa kammassa okāsaṃ adatvā nirantaraṃ bhikkhunīnaṃ bhikkhūnaṃ santike gamanameva paññapesi. Kasmā? Mandapaññattā mātugāmassa. Mandapañño hi mātugāmo, tasmā niccaṃ dhammasavanaṃ bahūpakāraṃ. Evañca sati ‘‘yaṃ mayaṃ jānāma, tameva ayyā jānantī’’ti mānaṃ akatvā bhikkhusaṅghaṃ payirūpāsamānā sātthikaṃ pabbajjaṃ karissanti, tasmā bhagavā evamakāsi. Bhikkhuniyopi ‘‘yathānusiṭṭhaṃ paṭipajjissāmā’’ti sabbāyeva nirantaraṃ vihāraṃ upasaṅkamiṃsu. Vuttañhetaṃ –

Anvaddhamāsa means 'every half-month,' 'half-month by half-month.' 'Two practices should be desired' means two practices are to be wished for. Uposathapucchaka means 'the asking about the Uposatha.' Therein, on a fifteenth-day Uposatha, one should go on the fourteenth day of the fortnight and ask about the Uposatha; on a fourteenth-day Uposatha, one should go on the thirteenth day and ask. But in the Mahāpaccariya, it is said: 'On the thirteenth day of the fortnight itself, one should go and ask, "Is this Uposatha the fourteenth-day or the fifteenth-day?"' On the Uposatha day, one should approach to receive exhortation. From the first day of the fortnight onward, one should go for the purpose of hearing the Dhamma. Thus, the Blessed One, without granting opportunity for other work, prescribed only the continuous going of the bhikkhunīs to the bhikkhus. Why? Because of the weak wisdom of women. Indeed, a woman is of weak wisdom; therefore, constant hearing of the Dhamma is of great benefit. And this being so, without conceit, thinking, 'What we know, that very thing the venerable sirs know,' and by associating with the Bhikkhu Saṅgha, they will make their going forth fruitful. Therefore, the Blessed One did so. The bhikkhunīs too, thinking, 'We will practice as instructed,' all continuously approached the monastery. For this was said—

‘‘Tena kho pana samayena sabbo bhikkhunisaṅgho ovādaṃ gacchati. Manussā ujjhāyanti khiyyanti vipācenti ‘jāyāyo imā imesaṃ, jāriyo imā imesaṃ, idānime imāhi saddhiṃ abhiramissantī’ti. Bhagavato etamatthaṃ ārocesuṃ – ‘na, bhikkhave, sabbena bhikkhunisaṅghena ovādo gantabbo, gaccheyya ce, āpatti dukkaṭassa. Anujānāmi bhikkhave catūhi pañcahi bhikkhunīhi ovādaṃ gantu’nti. Punapi tatheva ujjhāyiṃsu. Puna bhagavā ‘anujānāmi, bhikkhave, dve tisso bhikkhuniyo ovādaṃ gantu’’’nti āha.

Now at that time, the entire Bhikkhunī Saṅgha went to receive exhortation. People complained, disparaged, and spread gossip, saying, 'These are their wives, these are their mistresses; now they will delight together with them.' They reported this matter to the Blessed One. He said: 'Bhikkhus, the entire Bhikkhunī Saṅgha should not go to receive exhortation. Should they go, it is an offense of wrong-doing. I allow, Bhikkhus, four or five bhikkhunīs to go to receive exhortation.' Again, they complained in the same way. Again, the Blessed One said, 'I allow, Bhikkhus, two or three bhikkhunīs to go to receive exhortation.'

Tasmā bhikkhunisaṅghena dve tisso bhikkhuniyo yācitvā pesetabbā – ‘‘ethayye, bhikkhusaṅghaṃ ovādūpasaṅkamanaṃ yācatha, bhikkhunisaṅgho ayyā…pe… ovādūpasaṅkamana’’nti (cūḷava. 413). Tāhi bhikkhunīhi ārāmaṃ gantabbaṃ. Tato ovādapaṭiggāhakaṃ ekaṃ bhikkhuṃ upasaṅkamitvā vanditvā so bhikkhu ekāya bhikkhuniyā evamassa vacanīyo ‘‘bhikkhunisaṅgho, ayya, bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira ayya bhikkhunisaṅgho ovādūpasaṅkamana’’nti. Tena bhikkhunā pātimokkhuddesako bhikkhu upasaṅkamitvā evamassa vacanīyo ‘‘bhikkhunisaṅgho bhante bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira bhante bhikkhunisaṅgho ovādūpasaṅkamana’’nti. Pātimokkhuddesakena vattabbo ‘‘atthi koci bhikkhu bhikkhunovādako sammato’’ti. Sace hoti koci bhikkhu [Pg.61] bhikkhunovādako sammato, pātimokkhuddesakena vattabbo ‘‘itthannāmo bhikkhu bhikkhunovādako sammato, taṃ bhikkhunisaṅgho upasaṅkamatū’’ti.

Therefore, the Bhikkhunī Saṅgha, having requested two or three bhikkhunīs, should send them with this instruction: 'Come, venerable ladies, and ask the Bhikkhu Saṅgha for permission to approach for exhortation. You should say: “Venerable sirs, the Bhikkhunī Saṅgha pays homage at the feet of the Bhikkhu Saṅgha and requests permission to approach for exhortation. May the Bhikkhunī Saṅgha indeed receive permission to approach for exhortation.”' Those bhikkhunīs should go to the monastery. Then, having approached and paid homage to a bhikkhu who is the receiver of the request for exhortation, that bhikkhu should be addressed thus by one bhikkhunī: 'Venerable sir, the Bhikkhunī Saṅgha pays homage at the feet of the Bhikkhu Saṅgha and requests permission to approach for exhortation. May the Bhikkhunī Saṅgha indeed, venerable sir, receive permission to approach for exhortation.' That bhikkhu should approach the bhikkhu who is the Pātimokkha reciter and say to him: 'Venerable sir, the Bhikkhunī Saṅgha pays homage at the feet of the Bhikkhu Saṅgha and requests permission to approach for exhortation. May the Bhikkhunī Saṅgha indeed, venerable sir, receive permission to approach for exhortation.' The Pātimokkha reciter should ask: 'Is there any bhikkhu appointed as an exhorter of bhikkhunīs?' If there is a bhikkhu appointed as an exhorter of bhikkhunīs, the Pātimokkha reciter should say: 'The bhikkhu named so-and-so has been appointed as an exhorter of bhikkhunīs; let the Bhikkhunī Saṅgha approach him.'

Sace na hoti koci bhikkhu bhikkhunovādako sammato, pātimokkhuddesakena vattabbo – ‘‘ko āyasmā ussahati bhikkhuniyo ovaditu’’nti. Sace koci bhikkhu ussahati bhikkhuniyo ovadituṃ, so ca hoti aṭṭhahaṅgehi samannāgato, sammannitvā vattabbo – ‘‘itthannāmo bhikkhu bhikkhunovādako sammato, taṃ bhikkhunisaṅgho upasaṅkamatū’’ti.

If there is no bhikkhu appointed as an exhorter of bhikkhunīs, the Pātimokkha reciter should ask: 'Which venerable one is able to exhort the bhikkhunīs?' If a certain bhikkhu is able to exhort the bhikkhunīs, and he is endowed with the eight factors, then having appointed him, it should be said: 'The bhikkhu named so-and-so has been appointed as an exhorter of bhikkhunīs. Let the Bhikkhunī Saṅgha approach him.'

Sace pana koci na ussahati bhikkhuniyo ovadituṃ, pātimokkhuddesakena vattabbo – ‘‘natthi koci bhikkhu bhikkhunovādako sammato, pāsādikena bhikkhunisaṅgho sampādetū’’ti. Ettāvatā hi sakalaṃ sikkhattayasaṅgahaṃ sāsanamārocitaṃ hoti. Tena bhikkhunā ‘‘sādhū’’ti sampaṭicchitvā pāṭipade bhikkhunīnaṃ ārocetabbaṃ. Bhikkhunisaṅghenapi tā bhikkhuniyo pesetabbā ‘‘gacchathayye, pucchatha ‘kiṃ ayya labhati bhikkhunisaṅgho ovādūpasaṅkamana’’’nti. Tāhi ‘‘sādhu ayye’’ti sampaṭicchitvā ārāmaṃ gantvā taṃ bhikkhuṃ upasaṅkamitvā evaṃ vattabbaṃ – ‘‘kiṃ ayya labhati bhikkhunisaṅgho ovādūpasaṅkamana’’nti. Tena vattabbaṃ – ‘‘natthi koci bhikkhu bhikkhunovādako sammato, pāsādikena bhikkhunisaṅgho sampādetū’’ti. Tāhi ‘‘sādhu ayyā’’ti sampaṭicchitabbaṃ. Ekato āgatānaṃ vasena cetaṃ vuttaṃ, tāsu pana ekāya bhikkhuniyā vattabbañca sampaṭicchitabbañca, itarā tassā sahāyikā.

If, however, no one is able to exhort the bhikkhunīs, the Pātimokkha reciter should say: 'There is no bhikkhu appointed as an exhorter of bhikkhunīs. Let the Bhikkhunī Saṅgha accomplish the training with inspiring confidence.' For by this much, the entire teaching, which comprises the threefold training, is announced. That bhikkhu, having accepted with 'Good,' should inform the bhikkhunīs on the first day of the fortnight. The Bhikkhunī Saṅgha should also send those bhikkhunīs, instructing them, 'Go, venerable ladies, and ask: “Venerable sir, does the Bhikkhunī Saṅgha receive permission to approach for exhortation?”' They, having accepted with 'Very well, venerable lady,' should go to the monastery, approach that bhikkhu, and speak thus: 'Venerable sir, does the Bhikkhunī Saṅgha receive permission to approach for exhortation?' He should say: 'There is no bhikkhu appointed as an exhorter of bhikkhunīs. Let the Bhikkhunī Saṅgha accomplish the training with inspiring confidence.' They should accept with 'Very well, venerable sir.' And this is said with reference to those who have come together, but among them, one bhikkhunī should speak and accept; the others are her companions.

Sace pana bhikkhunisaṅgho vā bhikkhusaṅgho vā na pūrati, ubhayatopi vā gaṇamattameva puggalamattaṃ vā hoti, ekā bhikkhunī vā bahūhi bhikkhunupassayehi ovādatthāya pesitā hoti, tatrāyaṃ vacanakkamo – ‘‘bhikkhuniyo ayya bhikkhusaṅghassa pāde vandanti, ovādūpasaṅkamanañca yācanti, labhantu kira ayya bhikkhuniyo ovādūpasaṅkamana’’nti. ‘‘Ahaṃ ayya bhikkhusaṅghassa pāde vandāmi; ovādūpasaṅkamanañca yācāmi, labhāmahaṃ ayya ovādūpasaṅkamana’’nti.

If, however, the Bhikkhunī Saṅgha or the Bhikkhu Saṅgha is not complete, or if on both sides there is only a group or only an individual, or if one bhikkhunī has been sent from many bhikkhunī residences for the purpose of exhortation, in that case this is the sequence of speech: 'Venerable sir, the bhikkhunīs pay homage at the feet of the Bhikkhu Saṅgha and request permission to approach for exhortation. May the bhikkhunīs indeed, venerable sir, receive permission to approach for exhortation.' 'Venerable sir, I pay homage at the feet of the Bhikkhu Saṅgha; I request permission to approach for exhortation. May I, venerable sir, receive permission to approach for exhortation.'

‘‘Bhikkhunisaṅgho [Pg.62] ayya ayyānaṃ pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira ayya bhikkhunīsaṅgho ovādūpasaṅkamana’’nti. ‘‘Bhikkhuniyo ayya ayyānaṃ pāde vandanti, ovādūpasaṅkamanañca yācanti, labhantu kira ayya bhikkhuniyo ovādūpasaṅkamana’’nti. ‘‘Ahaṃ ayya ayyānaṃ pāde vandāmi, ovādūpasaṅkamanañca yācāmi, labhāmahaṃ ayya ovādūpasaṅkamana’’nti.

'Venerable sir, the Bhikkhunī Saṅgha pays homage at the feet of the venerable ones and requests permission to approach for exhortation. May the Bhikkhunī Saṅgha indeed, venerable sir, receive permission to approach for exhortation.' 'Venerable sir, the bhikkhunīs pay homage at the feet of the venerable ones and request permission to approach for exhortation. May the bhikkhunīs indeed, venerable sir, receive permission to approach for exhortation.' 'Venerable sir, I pay homage at the feet of the venerable ones and request permission to approach for exhortation. May I, venerable sir, receive permission to approach for exhortation.'

‘‘Bhikkhunisaṅgho ayya ayyassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira ayya bhikkhunisaṅgho ovādūpasaṅkamana’’nti. ‘‘Bhikkhuniyo ayya ayyassa pāde vandanti; ovādūpasaṅkamanañca yācanti, labhantu kira ayya bhikkhuniyo ovādūpasaṅkamana’’nti. ‘‘Ahaṃ ayya ayyassa pāde vandāmi, ovādūpasaṅkamanañca yācāmi, labhāmahaṃ ayya ovādūpasaṅkamana’’nti.

'Venerable sir, the Bhikkhunī Saṅgha pays homage at the feet of the venerable one and requests permission to approach for exhortation. May the Bhikkhunī Saṅgha indeed, venerable sir, receive permission to approach for exhortation.' 'Venerable sir, the bhikkhunīs pay homage at the feet of the venerable one and request permission to approach for exhortation. May the bhikkhunīs indeed, venerable sir, receive permission to approach for exhortation.' 'Venerable sir, I pay homage at the feet of the venerable one and request permission to approach for exhortation. May I, venerable sir, receive permission to approach for exhortation.'

‘‘Bhikkhunisaṅgho ca ayya bhikkhuniyo ca bhikkhunī ca bhikkhusaṅghassa ayyānaṃ ayyassa pāde vandati vandanti vandati, ovādūpasaṅkamanañca yācati yācanti yācati, labhatu kira labhantu kira labhatu kira ayya bhikkhunisaṅgho ca bhikkhuniyo ca bhikkhunī ca ovādūpasaṅkamana’’nti.

Venerable sir, the community of bhikkhunīs pays homage, the bhikkhunīs pay homage, and a bhikkhunī pays homage at the feet of the Bhikkhu Saṅgha, of the venerable ones, and of the venerable sir; and the community of bhikkhunīs requests, the bhikkhunīs request, and a bhikkhunī requests the approach for exhortation. Indeed, venerable sir, may the community of bhikkhunīs receive, may the bhikkhunīs receive, and may a bhikkhunī receive the approach for exhortation.

Tenapi bhikkhunā uposathakāle evaṃ vattabbaṃ – ‘‘bhikkhuniyo bhante bhikkhusaṅghassa pāde vandanti, ovādūpasaṅkamanañca yācanti, labhantu kira bhante bhikkhuniyo ovādūpasaṅkamana’’nti. ‘‘Bhikkhunī bhante bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira bhante bhikkhunī ovādūpasaṅkamana’’nti.

By that monk, too, at the time of the Uposatha, it should be said thus: 'Venerable sirs, the bhikkhunīs pay homage at the feet of the Bhikkhu Saṅgha and request the approach for exhortation. Indeed, may the bhikkhunīs, venerable sirs, receive the approach for exhortation.' 'Venerable sir, a bhikkhunī pays homage at the feet of the Bhikkhu Saṅgha and requests the approach for exhortation. Indeed, may the bhikkhunī, venerable sir, receive the approach for exhortation.'

‘‘Bhikkhunisaṅgho bhante, bhikkhuniyo bhante, bhikkhunī bhante āyasmantānaṃ pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira bhante bhikkhunī ovādūpasaṅkamana’’nti.

'Venerable sirs, the community of bhikkhunīs; venerable sirs, the bhikkhunīs; venerable sirs, a bhikkhunī pays homage at the feet of the venerable ones and requests the approach for exhortation. Indeed, may a bhikkhunī, venerable sirs, receive the approach for exhortation.'

‘‘Bhikkhunisaṅgho ca bhante, bhikkhuniyo ca bhikkhunī ca bhikkhusaṅghassa āyasmantānaṃ pāde vandati vandanti vandati, ovādūpasaṅkamanañca yācati yācanti yācati, labhatu kira labhantu kira labhatu kira bhante bhikkhunisaṅgho ca bhikkhuniyo ca bhikkhunī ca ovādūpasaṅkamana’’nti.

Venerable sirs, the community of bhikkhunīs pays homage, the bhikkhunīs pay homage, and a bhikkhunī pays homage at the feet of the Bhikkhu Saṅgha or of the venerable ones; and the community of bhikkhunīs requests, the bhikkhunīs request, and a bhikkhunī requests the approach for exhortation. Indeed, venerable sirs, may the community of bhikkhunīs receive, may the bhikkhunīs receive, and may a bhikkhunī receive the approach for exhortation.

Pātimokkhuddesakenāpi sace sammato bhikkhu atthi, purimanayeneva taṃ bhikkhuniyo, taṃ bhikkhunī, taṃ bhikkhunisaṅgho ca bhikkhuniyo ca bhikkhunī ca upasaṅkamantu upasaṅkamatu upasaṅkamatūti vattabbaṃ. Sace natthi, pāsādikena [Pg.63] bhikkhunisaṅgho ca bhikkhuniyo ca bhikkhunī ca sampādetu sampādentu sampādetūti vattabbaṃ.

If there is a monk appointed as a Pātimokkha reciter, it should be said that, in the former manner, the bhikkhunīs are to approach him, a bhikkhunī is to approach him, and the community of bhikkhunīs is to approach him. If there is not, it should be said that the community of bhikkhunīs is to accomplish this through an inspiring person, the bhikkhunīs are to accomplish this, and a bhikkhunī is to accomplish this.

Ovādapaṭiggāhakena pāṭipade paccāharitvā tatheva vattabbaṃ. Ovādaṃ pana bālagilānagamike ṭhapetvā añño sacepi āraññako hoti, appaṭiggahetuṃ na labhati. Vuttañhetaṃ bhagavatā –

By the recipient of the exhortation, having brought it back on the first day of the lunar fortnight, it should be reported in that very way. As for the exhortation, setting aside the foolish, the sick, and those setting out on a journey, even if another monk is a forest-dweller, he is not permitted not to accept it. For this was said by the Blessed One—

‘‘Anujānāmi, bhikkhave, ṭhapetvā bālaṃ ṭhapetvā gilānaṃ ṭhapetvā gamikaṃ avasesehi ovādaṃ gahetu’’nti (cūḷava. 414).

'Monks, setting aside the foolish, setting aside the sick, setting aside one setting out on a journey, I allow the exhortation to be accepted by the remaining monks.'

Tattha yo cātuddasikapannarasikesu vā uposathesu pāṭipade vā gantukāmo, so gamiko dutiyapakkhadivase gacchantopi aggahetuṃ na labhati, ‘‘na, bhikkhave, ovādo na gahetabbo, yo na gaṇheyya, āpatti dukkaṭassā’’ti (cūḷava. 414) vuttaṃ āpattiṃ āpajjatiyeva. Ovādaṃ gahetvā ca uposathagge anārocetuṃ vā pāṭipade bhikkhunīnaṃ apaccāharituṃ vā na vaṭṭati. Vuttañhetaṃ –

Among these, whoever desires to travel on the Uposatha days of the fourteenth or fifteenth, or on the first day of the fortnight, he is a 'gamika' (one setting out on a journey). Even one who is leaving on the second day of the fortnight is not permitted not to accept it. He indeed incurs the offense spoken of: 'Monks, the exhortation must indeed be accepted. Whoever should not accept it, commits an offense of wrong-doing.' And having accepted the exhortation, it is not proper not to announce it in the Uposatha hall, or not to bring it back to the bhikkhunīs on the first day of the fortnight. For this has been said:

‘‘Na, bhikkhave, ovādo na ārocetabbo. Yo na āroceyya, āpatti dukkaṭassā’’ti (cūḷava. 415).

'Monks, the exhortation must indeed be announced. Whoever should not announce it, commits an offense of wrong-doing.'

Aparampi vuttaṃ –

Further, it was said:

‘‘Na, bhikkhave, ovādo na paccāharitabbo. Yo na paccāhareyya, āpatti dukkaṭassā’’ti (cūḷava. 415).

'Monks, the exhortation must indeed be brought back. Whoever should not bring it back, commits an offense of wrong-doing.'

Tattha āraññakena paccāharaṇatthaṃ saṅketo kātabbo. Vuttañhetaṃ – ‘‘anujānāmi, bhikkhave, āraññakena bhikkhunā ovādaṃ gahetuṃ, saṅketañca kātuṃ, atra paṭiharissāmī’’ti. Tasmā āraññako bhikkhu sace bhikkhunīnaṃ vasanagāme bhikkhaṃ labhati, tattheva caritvā bhikkhuniyo disvā ārocetvā gantabbaṃ. No cassa tattha bhikkhā sulabhā hoti, sāmantagāme caritvā bhikkhunīnaṃ gāmaṃ āgamma tatheva kātabbaṃ. Sace dūraṃ gantabbaṃ hoti, saṅketo kātabbo – ‘‘ahaṃ amukaṃ nāma tumhākaṃ gāmadvāre sabhaṃ vā maṇḍapaṃ vā rukkhamūlaṃ vā upasaṅkamissāmi, tattha āgaccheyyāthā’’ti[Pg.64]. Bhikkhunīhi tattha gantabbaṃ, agantuṃ na labbhati. Vuttañhetaṃ – ‘‘na, bhikkhave, bhikkhuniyā saṅketaṃ na gantabbaṃ. Yā na gaccheyya, āpatti dukkaṭassā’’ti (cūḷava. 415).

In this matter, an arrangement for bringing it back should be made by a forest-dwelling monk. For this has been said: 'Monks, I allow a forest-dwelling monk to accept the exhortation and to make an arrangement, saying, "I will bring it back here."' Therefore, if a forest-dwelling monk obtains alms in the village where the bhikkhunīs reside, having wandered for alms there and seen the bhikkhunīs, he should announce it and then depart. If alms are not easily obtained for him there, having wandered for alms in a nearby village and come to the bhikkhunīs' village, he should do the same. If he must go far, an arrangement should be made: 'I will approach a certain hall, pavilion, or the foot of a tree at your village gate; you should come there.' The bhikkhunīs must go there; it is not permitted not to go. For this has been said: 'Monks, a bhikkhunī must indeed go to the appointed place. Whichever one should not go, commits an offense of wrong-doing.'

Ubhatosaṅghe tīhi ṭhānehi pavāretabbanti ettha bhikkhunīhi cātuddase attanā pavāretvā uposathe bhikkhusaṅghe pavāretabbaṃ. Vuttañhetaṃ –

Regarding the text, 'In both Saṅghas, one should invite criticism on three grounds,' in this context, the bhikkhunīs, having performed the Pavāraṇā among themselves on the fourteenth day, should perform the Pavāraṇā in the presence of the Bhikkhu Saṅgha on the Uposatha day. For this has been said:

‘‘Anujānāmi, bhikkhave, ajjatanāya pavāretvā aparajju bhikkhusaṅghaṃ pavāretu’’nti (cūḷava. 427).

'Monks, I allow that, having performed the Pavāraṇā for today, one may perform the Pavāraṇā in the presence of the Bhikkhu Saṅgha on the next day.'

Bhikkhunikhandhake vuttanayeneva cettha vinicchayo veditabbo. Vuttañhetaṃ –

And here the legal decision should be understood in accordance with the method stated in the Bhikkhunīkhandhaka. For this has been said:

‘‘Tena kho pana samayena sabbo bhikkhunisaṅgho pavārento kolāhalamakāsi. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, ekaṃ bhikkhuniṃ byattaṃ paṭibalaṃ sammannituṃ bhikkhunisaṅghassa atthāya bhikkhusaṅghaṃ pavāretuṃ. Evañca pana, bhikkhave, sammannitabbā. Paṭhamaṃ bhikkhunī yācitabbā, yācitvā byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo –

Now at that time, the entire Bhikkhunī Saṅgha made a loud noise while performing Pavāraṇā. They reported this matter to the Blessed One. “Bhikkhus, I allow one bhikkhunī who is skilled and capable to be appointed to perform Pavāraṇā with the Bhikkhu Saṅgha for the benefit of the Bhikkhunī Saṅgha. And thus, Bhikkhus, she should be appointed. First, a bhikkhunī should be requested. Having requested, the skilled and capable bhikkhunī should inform the Saṅgha:

‘‘Suṇātu me, ayye saṅgho, yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuniṃ sammanneyya bhikkhunisaṅghassa atthāya bhikkhusaṅghaṃ pavāretuṃ. Esā ñatti.

“Venerable ladies, may the Saṅgha listen to me. If it is the proper time for the Saṅgha, the Saṅgha should appoint the bhikkhunī named so-and-so to perform Pavāraṇā with the Bhikkhu Saṅgha for the benefit of the Bhikkhunī Saṅgha. This is the motion.”

‘‘Suṇātu me, ayye saṅgho, saṅgho itthannāmaṃ bhikkhuniṃ sammanneyya bhikkhunisaṅghassa atthāya bhikkhusaṅghaṃ pavāretuṃ. Yassā ayyāya khamati itthannāmāya bhikkhuniyā sammuti bhikkhunisaṅghassa atthāya bhikkhusaṅghaṃ pavāretuṃ, sā tuṇhassa; yassā nakkhamati, sā bhāseyya.

“Venerable ladies, may the Saṅgha listen to me. The Saṅgha should appoint the bhikkhunī named so-and-so to perform Pavāraṇā with the Bhikkhu Saṅgha for the benefit of the Bhikkhunī Saṅgha. Whichever venerable lady approves of the appointment of the bhikkhunī named so-and-so to perform Pavāraṇā with the Bhikkhu Saṅgha for the benefit of the Bhikkhunī Saṅgha, she should be silent; whoever does not approve, she should speak.”

‘‘Sammatā saṅghena itthannāmā bhikkhunī bhikkhunisaṅghassa atthāya bhikkhusaṅghaṃ pavāretuṃ. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti (cūḷava. 427).

“The bhikkhunī named so-and-so has been appointed by the Saṅgha to perform Pavāraṇā with the Bhikkhu Saṅgha for the benefit of the Bhikkhunī Saṅgha. It is agreeable to the Saṅgha, therefore it is silent. Thus do I hold it.”

Tāya [Pg.65] sammatāya bhikkhuniyā bhikkhunisaṅghaṃ ādāya bhikkhusaṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘bhikkhunisaṅgho ayya, bhikkhusaṅghaṃ pavāreti – diṭṭhena vā sutena vā parisaṅkāya vā. Vadatayya bhikkhusaṅgho bhikkhunisaṅghaṃ anukampaṃ upādāya, passanto paṭikarissati. Dutiyampi ayya, tatiyampi ayya, bhikkhunisaṅgho…pe… paṭikarissatī’’ti.

That appointed bhikkhunī, taking the Bhikkhunī Saṅgha, having approached the Bhikkhu Saṅgha, having arranged her upper robe over one shoulder, and having raised her hands in reverence, should speak thus: “Venerable sirs, the Bhikkhunī Saṅgha performs Pavāraṇā with the Bhikkhu Saṅgha—whether by what has been seen, by what has been heard, or by suspicion. Venerable sirs, may the Bhikkhu Saṅgha speak to the Bhikkhunī Saṅgha out of compassion; upon seeing a fault, it will make amends. A second time, venerable sirs… A third time, venerable sirs, the Bhikkhunī Saṅgha… will make amends.”

Sace bhikkhunisaṅgho na pūrati, ‘‘bhikkhuniyo ayya bhikkhusaṅghaṃ pavārenti – diṭṭhena vā sutena vā parisaṅkāya vā, vadatayya bhikkhusaṅgho bhikkhuniyo anukampaṃ upādāya, passantiyo paṭikarissantī’’ti ca, ‘‘ahaṃ ayya bhikkhusaṅghaṃ pavāremi – diṭṭhena vā sutena vā parisaṅkāya vā, vadatu maṃ ayya bhikkhusaṅgho anukampaṃ upādāya, passantī paṭikarissāmī’’ti ca evaṃ tikkhattuṃ vattabbaṃ.

If the Bhikkhunī Saṅgha is not complete, this should be said three times: “Venerable sirs, the bhikkhunīs perform Pavāraṇā with the Bhikkhu Saṅgha—whether by what has been seen, by what has been heard, or by suspicion. Venerable sirs, may the Bhikkhu Saṅgha speak to the bhikkhunīs out of compassion; upon seeing any faults, they will make amends.” And: “Venerable sirs, I perform Pavāraṇā with the Bhikkhu Saṅgha—whether by what has been seen, by what has been heard, or by suspicion. Venerable sirs, may the Bhikkhu Saṅgha speak to me out of compassion; upon seeing any faults, I will make amends.”

Sace bhikkhusaṅgho na pūrati, ‘‘bhikkhunisaṅgho ayyā ayye pavāreti – diṭṭhena vā sutena vā parisaṅkāya vā, vadantayyā bhikkhunisaṅghaṃ anukampaṃ upādāya, passanto paṭikarissatī’’ti ca, ‘‘bhikkhunisaṅgho ayya ayyaṃ pavāreti – diṭṭhena vā sutena vā parisaṅkāya vā, vadatayyo bhikkhunisaṅghaṃ anukampaṃ upādāya, passanto paṭikarissatī’’ti ca evaṃ tikkhattuṃ vattabbaṃ.

If the Bhikkhu Saṅgha is not complete, this should be said three times: “Venerable sirs, the Bhikkhunī Saṅgha performs Pavāraṇā with the venerable ones—whether by what has been seen, by what has been heard, or by suspicion. May the venerable ones speak to the Bhikkhunī Saṅgha out of compassion; upon seeing a fault, it will make amends.” And: “Venerable sir, the Bhikkhunī Saṅgha performs Pavāraṇā with the venerable one—whether by what has been seen, by what has been heard, or by suspicion. May the venerable one speak to the Bhikkhunī Saṅgha out of compassion; upon seeing a fault, it will make amends.”

Ubhinnaṃ apāripūriyā ‘‘bhikkhuniyo ayyā ayye pavārenti – diṭṭhena vā sutena vā parisaṅkāya vā, vadantayyā bhikkhuniyo anukampaṃ upādāya, passantiyo paṭikarissantī’’ti ca, ‘‘bhikkhuniyo ayya ayyaṃ pavārenti – diṭṭhena vā sutena vā parisaṅkāya vā, vadatayyo bhikkhuniyo anukampaṃ upādāya, passantiyo paṭikarissantī’’ti ca, ‘‘ahaṃ ayyā ayye pavāremi – diṭṭhena vā sutena vā parisaṅkāya vā, vadantu maṃ ayyā anukampaṃ upādāya, passantī paṭikarissāmī’’ti ca, ‘‘ahaṃ ayya ayyaṃ pavāremi – diṭṭhena vā sutena vā parisaṅkāya vā, vadatu maṃ ayyo anukampaṃ upādāya, passantī paṭikarissāmī’’ti ca evaṃ tikkhattuṃ vattabbaṃ.

In the case of the incompleteness of both, this should be said three times: “Venerable sirs, the bhikkhunīs perform Pavāraṇā with the venerable ones—whether by what has been seen, by what has been heard, or by suspicion. May the venerable ones speak to the bhikkhunīs out of compassion; upon seeing any faults, they will make amends.” And: “Venerable sir, the bhikkhunīs perform Pavāraṇā with the venerable one—whether by what has been seen, by what has been heard, or by suspicion. May the venerable one speak to the bhikkhunīs out of compassion; upon seeing any faults, they will make amends.” And: “Venerable sirs, I perform Pavāraṇā with the venerable ones—whether by what has been seen, by what has been heard, or by suspicion. May the venerable ones speak to me out of compassion; upon seeing any faults, I will make amends.” And: “Venerable sir, I perform Pavāraṇā with the venerable one—whether by what has been seen, by what has been heard, or by suspicion. May the venerable one speak to me out of compassion; upon seeing any faults, I will make amends.”

Mānattacaraṇañca upasampadāpariyesanā ca yathāṭhāneyeva āvi bhavissati.

The practicing of mānatta and the seeking of higher ordination will become manifest in their respective Pāḷi sections.

Na [Pg.66] bhikkhuniyā kenaci pariyāyenāti dasahi vā akkosavatthūhi aññena vā kenaci pariyāyena bhikkhu neva akkositabbo, na paribhāsitabbo, na bhayena tajjetabbo. Ovaṭoti pihito vārito paṭikkhitto. Vacanayeva vacanapatho. Anovaṭoti apihito avārito appaṭikkhitto. Tasmā bhikkhuniyā ādhipaccaṭṭhāne jeṭṭhakaṭṭhāne ṭhatvā ‘‘evaṃ abhikkama, evaṃ paṭikkama, evaṃ nivāsehi, evaṃ pārupāhī’’ti kenaci pariyāyena neva bhikkhu ovaditabbo, na anusāsitabbo. Dosaṃ pana disvā ‘‘pubbe mahātherā na evaṃ abhikkamanti, na paṭikkamanti, na nivāsenti, na pārupanti, īdisaṃ kāsāvampi na dhārenti, na evaṃ akkhīni añjentī’’tiādinā nayena vijjamānadosaṃ dassetuṃ vaṭṭati. Bhikkhūhi pana ‘‘ayaṃ vuḍḍhasamaṇī evaṃ nivāseti, evaṃ pārupati, mā evaṃ nivāsehi, mā evaṃ pārupāhi, mā tilakammapaṇṇakammādīni karohī’’ti yathāsukhaṃ bhikkhuniṃ ovadituṃ anusāsituṃ vaṭṭati.

“A bhikkhunī should not by any means”: A bhikkhu should not be reviled or scolded by a bhikkhunī, whether through the ten grounds for abuse or by any other means; he should not be threatened with fear. “Restricted” means closed, forbidden, rejected. The path of speech is the speech itself. “Unrestricted” means not closed, not forbidden, not rejected. Therefore, a bhikkhunī, standing in a position of authority or seniority, should not by any means admonish or instruct a bhikkhu, saying, “Go forward thus, return thus, wear your lower robe thus, wear your upper robe thus.” However, upon seeing a fault, it is proper to point out the existing fault by the method of saying, “In the past, the great elders did not go forward thus, did not return thus, did not wear their lower robes thus, did not wear their upper robes thus, did not wear such saffron robes, did not apply eyeliner thus,” and so on. But it is proper for bhikkhus to admonish and instruct a bhikkhunī as they wish, saying, “This old nun wears her lower robe thus and her upper robe thus; do not wear your lower robe thus, do not wear your upper robe thus, do not engage in activities such as pressing sesame seeds or picking vegetables.”

Samaggamhayyāti bhaṇantanti ‘‘samaggā amha ayya’’ iti bhaṇantaṃ bhikkhunisaṅghaṃ. Aññaṃ dhammaṃ bhaṇatīti aññaṃ suttantaṃ vā abhidhammaṃ vā. Samaggamhayyāti vacanena hi ovādaṃ paccāsīsanti, tasmā ṭhapetvā ovādaṃ aññaṃ dhammaṃ bhaṇantassa dukkaṭaṃ. Ovādaṃ aniyyādetvāti eso bhaginiyo ovādoti avatvā.

The phrase “to one saying, ‘We are in harmony’” refers to the Bhikkhunī Saṅgha saying, “Venerable sir, we are in harmony.” “He speaks another teaching” means another Suttanta or Abhidhamma. Indeed, by the words “We are in harmony,” they expect the exhortation. Therefore, for one who, setting aside the exhortation, speaks of another teaching, there is an offense of wrong-doing. “Without delivering the exhortation” means without saying, “Sisters, this is the exhortation.”

150. Adhammakammetiādīsu bhikkhunovādakasammutikammaṃ kammanti veditabbaṃ. Tattha adhammakamme dvinnaṃ navakānaṃ vasena aṭṭhārasa pācittiyāni. Dhammakamme dutiyassa navakassa avasānapade anāpatti, sesesu sattarasa dukkaṭāni.

150. In the passages beginning with `Adhammakamme`, the act of appointing an instructor of bhikkhunīs should be understood as the 'act' (`kamma`). Therein, in an unlawful act, there are eighteen pācittiya offenses by way of the two groups of nine. In a lawful act, there is no offense in the final clause of the second group of nine; in the remaining seventeen clauses, there are dukkaṭa offenses.

152. Uddesaṃ dentoti aṭṭhannaṃ garudhammānaṃ pāḷiṃ uddisanto. Paripucchaṃ dentoti tassāyeva paguṇāya garudhammapāḷiyā aṭṭhakathaṃ kathentoti attho. Osārehi ayyāti vuccamāno osāretīti evaṃ vuccamāno aṭṭhagarudhammapāḷiṃ osāretīti attho. Evaṃ uddesaṃ dento, paripucchaṃ dento, yo ca osārehīti vuccamāno aṭṭha garudhamme bhaṇati, tassa pācittiyena anāpatti. Aññaṃ dhammaṃ bhaṇantassa dukkaṭena anāpatti. Pañhaṃ pucchati, pañhaṃ puṭṭho kathetīti bhikkhunī garudhammanissitaṃ vā khandhādinissitaṃ vā pañhaṃ pucchati, taṃ yo bhikkhu katheti, tassāpi [Pg.67] anāpatti. Aññassatthāya bhaṇantanti catuparisatiṃ dhammaṃ desentaṃ bhikkhuṃ upasaṅkamitvā bhikkhuniyo suṇanti, tatrāpi bhikkhussa anāpatti. Sikkhamānāya sāmaṇeriyāti etāsaṃ desentassāpi anāpatti. Sesaṃ uttānatthameva.

152. 'Giving the recitation' means reciting the Pāḷi of the eight grave rules. 'Giving the questioning' means explaining the commentary on that very well-learned Pāḷi of the grave rules; this is the meaning. 'When told, "Recite, venerable sir," he recites' means, being addressed thus, he recites the Pāḷi of the eight grave rules; this is the meaning. Thus, for one who gives the recitation, gives the questioning, or, being told, "Recite," speaks the eight grave rules, there is no offense of pācittiya. For one who speaks another Dhamma, there is no offense of dukkaṭa. 'Asks a question; a question having been asked, he answers' means: a bhikkhunī asks a question based on the grave rules or based on the aggregates, etc., and whichever bhikkhu answers it, for him also there is no offense. 'Speaking for another's benefit' means: bhikkhunīs approach a bhikkhu teaching the Dhamma to the fourfold assembly and listen; therein also, for the bhikkhu, there is no offense. 'For a probationer or a novice nun' means: for one teaching them also, there is no offense. The rest is of clear meaning.

Padasodhammasamuṭṭhānaṃ – vācato ca vācācittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, vacīkammaṃ, ticittaṃ tivedananti.

It has an origin from the Dhamma clause by clause. It arises from speech and from speech with intention. It is an action, there is no exemption through misperception, it is unintentional, an offense by formulation, a verbal action, involving three kinds of consciousness and three kinds of feeling.

Ovādasikkhāpadaṃ paṭhamaṃ.

The first training rule concerning exhortation is concluded.

2. Atthaṅgatasikkhāpadavaṇṇanā

2. The Explanation of the Training Rule Concerning Sunset

153. Dutiyasikkhāpade – pariyāyenāti vārena, paṭipāṭiyāti attho. Adhicetasoti adhicittavato, sabbacittānaṃ adhikena arahattaphalacittena samannāgatassāti attho. Appamajjatoti nappamajjato, appamādena kusalānaṃ dhammānaṃ sātaccakiriyāya samannāgatassāti vuttaṃ hoti. Muninoti ‘‘yo munāti ubho loke, muni tena pavuccatī’’ti (dha. pa. 269) evaṃ ubhayalokamunanena vā, monaṃ vuccati ñāṇaṃ, tena ñāṇena samannāgatattā vā khīṇāsavo muni nāma vuccati, tassa munino. Monapathesu sikkhatoti arahattañāṇasaṅkhātassa monassa pathesu sattatiṃsabodhipakkhiyadhammesu tīsu vā sikkhāsu sikkhato. Idañca pubbabhāgapaṭipadaṃ gahetvā vuttaṃ, tasmā evaṃ pubbabhāge sikkhato imāya sikkhāya munibhāvaṃ pattassa muninoti evamettha attho daṭṭhabbo. Sokā na bhavanti tādinoti tādisassa khīṇāsavamunino abbhantare iṭṭhaviyogādivatthukā sokā na santi. Atha vā tādinoti tādilakkhaṇasamannāgatassa evarūpassa munino sokā na bhavantīti ayamettha attho. Upasantassāti rāgādīnaṃ upasamena upasantassa. Sadā satīmatoti sativepullappattattā niccakālaṃ satiyā avirahitassa. Ākāse antalikkheti antalikkhasaṅkhāte ākāse, na kasiṇugghāṭime, na pana rūpaparicchede. Caṅkamatipi tiṭṭhatipīti tāsaṃ bhikkhunīnaṃ kathaṃ [Pg.68] sutvā ‘‘imā bhikkhuniyo maṃ ‘ettakameva ayaṃ jānātī’ti avamaññanti, handa dāni etāsaṃ attano ānubhāvaṃ dassemī’’ti dhammabahumānaṃ uppādetvā abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā vuṭṭhāya evarūpaṃ iddhipāṭihāriyaṃ dassesi – ‘‘ākāse antalikkhe caṅkamatipi…pe… antaradhāyatipī’’ti. Tattha antaradhāyatipīti antaradhāyatipi adassanampi gacchatīti attho. Tañceva udānaṃ bhaṇati aññañca bahuṃ buddhavacananti thero kira attano bhātutherassa santike –

153. In the second training rule: `pariyāyena` means by turn, by order; this is the meaning. `Adhicetaso` means one with a superior mind, that is, one endowed with the arahatta-phala-citta, the mind of the fruit of arahantship, which is superior to all minds; this is the meaning. `Appamajjato` means not negligent; it is said to mean one endowed with the constant practice of wholesome states through heedfulness. `Munino`: 'One who knows both worlds is therefore called a muni.' Thus, either by knowing both worlds, or because wisdom is called `mona`, and one is endowed with that wisdom, one whose taints are destroyed is called a `muni`; it refers to such a `muni`. `Monapathesu sikkhato` means training in the paths of `mona` (wisdom)—that is, in the thirty-seven factors of enlightenment which are the paths to the wisdom called arahatta-ñāṇa, or in the three trainings. And this is said taking the preliminary practice as the basis. Therefore, the meaning here should be understood thus: for a `muni` who, while training in the preliminary stage, has attained the state of a `muni` by this training. `Sokā na bhavanti tādino`: for such a taint-destroyed `muni`, there are no sorrows within based on such causes as separation from what is liked. Alternatively, `tādino` means for such a `muni` endowed with the characteristic of 'suchness', sorrows do not arise; this is the meaning here. `Upasantassa` means one who is peaceful through the calming of defilements such as lust. `Sadā satīmato` means one who, having reached the fullness of mindfulness, is never without mindfulness at all times. `Ākāse antalikkhe`: in the space called `antalikkha`; not the space derived from removing a kasiṇa, nor the space that is the delimitation of form. `Caṅkamati pi tiṭṭhati pi`: Having heard the talk of those bhikkhunīs, he thought, “These bhikkhunīs look down on me, thinking, ‘This one knows only this much.’ Come now, I will show them my power.” Having generated great respect for the Dhamma, he entered the fourth jhāna, which is the basis for higher knowledge, and having emerged, he displayed such a marvel of psychic power: “In the space, in the sky, he walks... he disappears.” Therein, `antaradhāyati pi` means he disappears, he becomes unseen; this is the meaning. Regarding the phrase `tañceva udānaṃ bhaṇati aññañca bahuṃ buddhavacanaṃ`: it is said that the Elder, in the presence of his elder brother—

‘‘Padumaṃ yathā kokanudaṃ sugandhaṃ,Pāto siyā phullamavītagandhaṃ;

Aṅgīrasaṃ passa virocamānaṃ,Tapantamādiccamivantalikkhe’’ti. (saṃ. ni. 1.123);

Just as a fragrant red lotus, blooming in the morning, might be, with its scent unfaded; so behold Aṅgīrasa, shining, blazing like the sun in the sky.

Imaṃ gāthaṃ uddisāpetvā cattāro māse sajjhāyi. Na ca paguṇaṃ kattumasakkhi. Tato naṃ thero ‘‘abhabbo tvaṃ imasmiṃ sāsane’’ti vihārā nikkaḍḍhāpesi, so rodamāno dvārakoṭṭhake aṭṭhāsi. Atha bhagavā buddhacakkhunā veneyyasatte olokento taṃ disvā vihāracārikaṃ caramāno viya tassa santikaṃ gantvā ‘‘cūḷapanthaka, kasmā rodasī’’ti āha. So tamatthaṃ ārocesi. Athassa bhagavā suddhaṃ pilotikakhaṇḍaṃ datvā ‘‘idaṃ ‘rajoharaṇaṃ rajoharaṇa’nti parimajjāhī’’ti āha. So ‘‘sādhū’’ti sampaṭicchitvā attano nivāsaṭṭhāne nisīditvā tassa ekamantaṃ parimajji, parimajjitaṭṭhānaṃ kāḷakamahosi. So ‘‘evaṃ parisuddhampi nāma vatthaṃ imaṃ attabhāvaṃ nissāya kāḷakaṃ jāta’’nti saṃvegaṃ paṭilabhitvā vipassanaṃ ārabhi. Athassa bhagavā āraddhavīriyabhāvaṃ ñatvā ‘‘adhicetaso’’ti imaṃ obhāsagāthaṃ abhāsi. Thero gāthāpariyosāne arahattaṃ pāpuṇi. Tasmā thero pakatiyāva imaṃ gāthaṃ mamāyati, so taṃ imissā gāthāya mamāyanabhāvaṃ jānāpetuṃ taṃyeva bhaṇati. Aññañca antarantarā āharitvā bahuṃ buddhavacanaṃ. Tena vuttaṃ – ‘‘tañceva udānaṃ bhaṇati, aññañca bahuṃ buddhavacana’’nti.

Having had this verse taught to him, he recited it for four months but was not able to master it. Then the Elder said to him, “You are unfit for this Dispensation,” and had him expelled from the monastery. Weeping, he stood at the gatehouse. Then the Blessed One, surveying beings to be trained with his Buddha-eye, saw him and, as if walking on his rounds through the monastery, approached him and said, “Cūḷapanthaka, why are you weeping?” He explained the matter. Then the Blessed One gave him a clean piece of cloth and said, “Rub this, saying, ‘Removing dust, removing dust.’” He accepted it, saying, “Very well,” sat down in his dwelling place, and rubbed one corner of it. The rubbed spot became soiled. He thought, “Even this cloth, though so pure, has become soiled by depending on this body,” and gaining a sense of spiritual urgency, he began insight meditation. Then the Blessed One, knowing his state of aroused energy, spoke this verse of radiance beginning with `adhicetaso`. At the end of the verse, the Elder attained arahantship. Therefore, the Elder by his nature cherishes this verse. To show his cherishing of this verse, he recites that very verse, and from time to time, brings forth much of the Buddha's word. Therefore it was said: 'He utters that same inspired utterance, and much else of the Buddha's word.'

156. Ekato upasampannāyāti [Pg.69] bhikkhunisaṅghe upasampannāya, bhikkhusaṅghe pana upasampannaṃ ovadantassa pācittiyaṃ. Sesamettha uttānameva. Idampi ca padasodhammasamuṭṭhānameva.

156. The phrase 'ordained on one side' refers to one ordained by the Bhikkhunīsaṅgha; however, for one who admonishes a bhikkhunī who has also been ordained by the Bhikkhusaṅgha, there is a pācittiya offense. The rest here is of clear meaning. And this training rule also originates from the Dhamma clause by clause.

Atthaṅgatasikkhāpadaṃ dutiyaṃ.

The second training rule, concerning sunset, is concluded.

3. Bhikkhunupassayasikkhāpadavaṇṇanā

3. The explanation of the training rule concerning a bhikkhunī's residence.

162. Tatiyasikkhāpade – aññatra samayā ovadati āpatti pācittiyassātiādīsu aṭṭhahi garudhammehi ovadantasseva pācittiyaṃ, aññena dhammena dukkaṭanti veditabbaṃ. Ekatoupasampannāyāti bhikkhunisaṅghe upasampannāya, bhikkhusaṅghe upasampannāya pana ovadato pācittiyameva. Ito parampi yattha yattha ‘‘ekatoupasampannā’’ti vuccati, sabbattha ayameva attho daṭṭhabbo. Sesaṃ uttānameva.

162. In the third training rule, regarding phrases such as "except for the proper occasion... there is a pācittiya offense," it should be understood that only for one who admonishes with the eight weighty rules is there a pācittiya offense; for one who admonishes with another Dhamma, there is a dukkaṭa offense. The phrase "ordained on one side" refers to one ordained in the Bhikkhunīsaṅgha; furthermore, for one who admonishes a bhikkhunī ordained in the Bhikkhusaṅgha, there is only a pācittiya offense. Hereafter as well, wherever the phrase "ordained on one side" is spoken, this very meaning should be understood in all those places. The rest is self-evident.

Kathinasamuṭṭhānaṃ – kāyavācato, kāyavācācittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

This training rule has an origin like the Kathina rules: it arises from body and speech, and from body, speech, and mind. It is an action, there is no exemption through lack of perception, it is intentional, it is a fault by formulation, it is a bodily action, a verbal action, it is associated with three types of consciousness, and it is associated with three types of feeling.

Bhikkhunupassayasikkhāpadaṃ tatiyaṃ.

The third training rule concerning a bhikkhunī's residence is finished.

Idaṃ panettha mahāpaccariyaṃ vuttaṃ pakiṇṇakaṃ – asammato ce bhikkhu atthaṅgate sūriye bhikkhunupassayaṃ upasaṅkamitvā aṭṭhahi garudhammehi ovadati, tīṇi pācittiyāni. Aññena dhammena ovadato dve dukkaṭāni, ekaṃ pācittiyaṃ. Kathaṃ? Asammatamūlakaṃ dukkaṭaṃ, upassayaṃ gantvā aññena dhammena ovadanamūlakaṃ dukkaṭaṃ, atthaṅgate sūriye ovadanamūlakaṃ pācittiyanti. Sammatassa atthaṅgate sūriye tattha gantvā aṭṭhahi garudhammehi ovadantassa ekā anāpatti, dve pācittiyāni. Kathaṃ? Sammatattā anāpatti, atthaṅgate sūriye ovadanamūlakaṃ ekaṃ, gantvā garudhammehi ovadanamūlakaṃ ekanti dve pācittiyāni. Tasseva aññena dhammena ovadato ekā anāpatti, ekaṃ dukkaṭaṃ, ekaṃ pācittiyaṃ. Kathaṃ? Sammatattā anāpatti, gantvā aññena dhammena ovadanamūlakaṃ dukkaṭaṃ, atthaṅgate sūriye ovadanamūlakaṃ pācittiyanti. Divā [Pg.70] pana gantvā ovadato sammatassa ca asammatassa ca rattiṃ ovadanamūlakaṃ ekaṃ pācittiyaṃ apanetvā avasesā āpattānāpattiyo veditabbāti.

Furthermore, this is a miscellaneous ruling stated in the Mahāpaccarī regarding this matter: If an unauthorized bhikkhu, after sunset, approaches a bhikkhunī's residence and admonishes them with the eight weighty rules, there are three pācittiya offenses. For one who admonishes with another Dhamma, there are two dukkaṭa offenses and one pācittiya offense. How so? There is a dukkaṭa offense rooted in being unauthorized, a dukkaṭa offense rooted in going to the residence and admonishing with another Dhamma, and a pācittiya offense rooted in admonishing after sunset. For an authorized bhikkhu who goes there after sunset and admonishes with the eight weighty rules, there is one non-offense and two pācittiya offenses. How so? There is no offense due to being authorized; there is one pācittiya rooted in admonishing after sunset, and one pācittiya rooted in going and admonishing with the weighty rules—thus there are two pācittiya offenses. For that same bhikkhu who admonishes with another Dhamma, there is one non-offense, one dukkaṭa offense, and one pācittiya offense. How so? There is no offense due to being authorized; there is a dukkaṭa offense rooted in going and admonishing with another Dhamma, and a pācittiya offense rooted in admonishing after sunset. Furthermore, for one who goes and admonishes during the day, whether authorized or unauthorized, having removed the one pācittiya offense rooted in admonishing at night, the remaining offenses and non-offenses should be understood.

Pakiṇṇakakathā niṭṭhitā.

The discourse on miscellaneous topics is finished.

4. Āmisasikkhāpadavaṇṇanā

4. The explanation of the training rule concerning material gains.

164. Catutthasikkhāpade – na bahukatāti na katabahumānā, na dhamme bahumānaṃ katvā ovadantīti adhippāyo. ‘‘Bhikkhunovādakaṃ avaṇṇaṃ kattukāmo’’tiādīnaṃ ujjhāpanake vuttanayenevattho veditabbo.

164. In the fourth training rule: 'Not held in high regard' means not having shown high regard. They do not admonish out of high regard for the Dhamma; this is the intention. The meaning of the phrases beginning with 'Desiring to speak in dispraise of the bhikkhu who gives exhortation' should be understood in the way stated in the training rule on complaining.

Upasampannaṃ saṅghena asammatanti ettha asammato nāma sammatena vā saṅghena vā bhāraṃ katvā ṭhapito veditabbo. Anupasampannaṃ sammataṃ vā asammataṃ vāti ettha pana bhikkhukāle sammutiṃ labhitvā sāmaṇerabhūmiyaṃ ṭhito sammato, sammatena vā saṅghena vā ṭhapito bahussuto sāmaṇero asammatoti veditabbo. Sesaṃ vuttanayattā uttānameva.

Herein, regarding 'a fully ordained one not authorized by the Saṅgha': an 'unauthorized one' is to be understood as one who has not been appointed to a duty by an authorized one or by the Saṅgha. Regarding 'one not fully ordained, whether authorized or unauthorized': here, one who received authorization while a bhikkhu and is now in the state of a novice is 'authorized'; a learned novice appointed by an authorized one or by the Saṅgha is to be understood as 'unauthorized'. The remainder is clear from the method already stated.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

It has three origins: it arises from body and mind, from speech and mind, and from body, speech, and mind. It is an action, allows for release through perception, is intentional, is blameworthy in the world, is a bodily action, a verbal action, arises from an unwholesome mind, and is accompanied by painful feeling.

Āmisasikkhāpadaṃ catutthaṃ.

The fourth training rule concerning material gain is finished.

5. Cīvaradānasikkhāpadavaṇṇanā

5. The explanation of the training rule on giving a robe.

169. Pañcamasikkhāpade – visikhāyāti rathikāya. Piṇḍāya caratīti nibaddhacāravasena abhiṇhaṃ carati. Sandiṭṭhāti sandiṭṭhamittā ahesuṃ. Sesamettha padato uttānatthaṃ, vinicchayato cīvarapaṭiggahaṇasikkhāpade vuttanayeneva veditabbaṃ saddhiṃ samuṭṭhānādīhi. Tatra hi bhikkhu paṭiggāhako, idha bhikkhunī, ayaṃ viseso. Sesaṃ tādisamevāti.

169. In the fifth training rule: 'On the street' means on a carriage road. 'Wanders for alms' means wanders about constantly by way of a fixed round. 'An acquaintance' means they were friends who were acquaintances. The rest here is clear in its wording; as for the analysis, it should be understood in the same way as stated in the training rule on accepting a robe, together with the origins and so on. For there the recipient is a bhikkhu, whereas here it is a bhikkhunī; this is the difference. The rest is just the same.

Cīvaradānasikkhāpadaṃ pañcamaṃ.

The fifth training rule on giving a robe is finished.

6. Cīvarasibbanasikkhāpadavaṇṇanā

6. The explanation of the training rule on sewing a robe.

175. Chaṭṭhasikkhāpade [Pg.71] – udāyīti lāḷudāyī. Paṭṭhoti paṭibalo, nipuṇo ceva samattho cāti vuttaṃ hoti. Aññatarā bhikkhunīti tasseva purāṇadutiyikā. Paṭibhānacittanti attano paṭibhānena katacittaṃ, so kira cīvaraṃ rajitvā tassa majjhe nānāvaṇṇehi vippakatamethunaṃ itthipurisarūpamakāsi. Tena vuttaṃ – ‘‘majjhe paṭibhānacittaṃ vuṭṭhāpetvā’’ti. Yathāsaṃhaṭanti yathāsaṃharitameva.

175. In the sixth training rule: 'Udāyī' means Lāḷudāyī. 'Skilled' means capable; it means he was both clever and competent. 'A certain bhikkhunī' means his own former wife. 'An artistic design' means a picture made with one's own ingenuity. It is said that he, after dyeing the robe, made in its center with threads of various colors a figure of a man and woman engaged in incomplete sexual intercourse. Therefore it was said: 'having created an artistic design in the middle.' 'As it was folded' means just as it was folded.

176. Cīvaranti yaṃ nivāsituṃ vā pārupituṃ vā sakkā hoti, evañhi mahāpaccariyādīsu vuttaṃ. Sayaṃ sibbatīti ettha sibbissāmīti vicārentassāpi chindantassāpi dukkaṭaṃ, sibbantassa pana pācittiyaṃ. Ārāpathe ārāpatheti sūciṃ pavesetvā pavesetvā nīharaṇe. Sace pana sakalasūciṃ anīharanto dīghasuttappavesanatthaṃ satakkhattumpi vijjhitvā nīharati, ekameva pācittiyaṃ. Sakiṃ āṇattoti sakiṃ ‘‘cīvaraṃ sibbā’’ti vutto. Bahukampi sibbatīti sacepi sabbaṃ sūcikammaṃ pariyosāpetvā cīvaraṃ niṭṭhāpeti, ekameva pācittiyaṃ. Atha pana ‘‘imasmiṃ cīvare kattabbakammaṃ tava bhāro’’ti vutto karoti, āṇattassa ārāpathe ārāpathe ekamekaṃ pācittiyaṃ, āṇāpakassa ekavācāya sambahulānipi. Punappunaṃ āṇattiyaṃ pana vattabbameva natthi.

176. 'A robe' is that which can be worn as a lower garment or draped over the body; for so it is said in the Mahāpaccarī and other commentaries. Herein, regarding 'sews it himself': for one who is planning, 'I will sew,' and for one who is cutting, there is a dukkaṭa offense; but for one who is sewing, there is a pācittiya offense. 'With every stitch' means upon inserting the needle again and again and withdrawing it. If, however, without withdrawing the whole needle, one pierces even a hundred times in order to insert a long thread and then withdraws it, there is only one pācittiya offense. 'Instructed once' means being told once, 'Sew the robe.' 'Even if one sews a lot' means even if one finishes all the needlework and completes the robe, there is only one pācittiya offense. But if, having been told, 'The work to be done on this robe is your responsibility,' one does it, for the one instructed there is a separate pācittiya offense for each and every stitch; for the one who instructs, there can be many offenses from a single utterance. As for repeated instructions, however, there is nothing more to be said.

Yepi sace ācariyupajjhāyesu attano ñātikānaṃ cīvaraṃ sibbantesu tesaṃ nissitakā ‘‘ācariyupajjhāyavattaṃ vā kathinavattaṃ vā karomā’’ti sibbanti, tesampi ārāpathagaṇanāya āpattiyo. Ācariyupajjhāyā attano ñātikānaṃ cīvaraṃ antevāsikehi sibbāpenti, ācariyupajjhāyānaṃ dukkaṭaṃ, antevāsikānaṃ pācittiyaṃ. Antevāsikā attano ñātikānaṃ ācariyupajjhāyehi sibbāpenti, tatrāpi eseva nayo. Antevāsikānampi ācariyupajjhāyānampi ñātikāya cīvaraṃ hoti, ācariyupajjhāyā pana antevāsike vañcetvā sibbāpenti, ubhinnampi dukkaṭaṃ. Kasmā? Antevāsikānaṃ aññātikasaññāya sibbitattā, itaresaṃ akappiye niyojitattā. Tasmā ‘‘idaṃ te mātu cīvaraṃ, idaṃ bhaginiyā’’ti ācikkhitvā sibbāpetabbaṃ.

If, while teachers and preceptors are sewing a robe for their own female relatives, their dependents sew, thinking, 'We will perform our duty to our teachers and preceptors,' or 'We will perform the Kathina duty,' for them too there are offenses according to the count of the stitches. If teachers and preceptors have their resident pupils sew a robe for their own female relatives, for the teachers and preceptors there is a `dukkaṭa` offense, and for the resident pupils there is a `pācittiya` offense. If resident pupils have their teachers and preceptors sew for their own female relatives, there too the same method applies. If it is a robe for a female relative of both the resident pupils and of the teachers and preceptors, but the teachers and preceptors deceive the resident pupils and have them sew, for both there is a `dukkaṭa` offense. Why? Because the resident pupils sewed with the perception that she was not a relative, and because the others engaged them in an improper act. Therefore, one should have it sewn only after having told them, 'This is your mother's robe; this is your sister's robe.'

179. Aññaṃ [Pg.72] parikkhāranti yaṃkiñci upāhanatthavikādiṃ. Sesaṃ uttānameva. Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

179. ‘Another requisite’ means any requisite whatsoever, such as a bag for shoes and so on. The rest is clear. It has six origins: it is an action, does not allow for release through perception, is unintentional, is blameworthy by designation, is a bodily action, a verbal action, arises from three kinds of consciousness, and is accompanied by three kinds of feeling.

Cīvarasibbanasikkhāpadaṃ chaṭṭhaṃ.

The sixth training rule on sewing a robe.

7. Saṃvidhānasikkhāpadavaṇṇanā

7. Explanation of the Training Rule on Making an Arrangement

181. Sattamasikkhāpade – pacchā gacchantīnaṃ corā acchindiṃsūti pacchā gacchantīnaṃ pattacīvaraṃ corā hariṃsu. Dūsesunti tā bhikkhuniyo corā dūsayiṃsu, sīlavināsaṃ pāpayiṃsūti attho.

181. In the seventh training rule: ‘While they were walking behind, thieves robbed them’ means that while they were walking behind, thieves took their bowls and robes. ‘They violated them’ means that those nuns were violated by the thieves, thereby causing the destruction of their virtue.

182-3. Saṃvidhāyāti saṃvidahitvā, gamanakāle saṅketaṃ katvāti attho. Kukkuṭasampādeti ettha yasmā gāmā nikkhamitvā kukkuṭo padasāva aññaṃ gāmaṃ gacchati, ayaṃ kukkuṭasampādoti vuccati. Tatrāyaṃ vacanattho – sampadanti etthāti sampādo. Ke sampadanti? Kukkuṭā. Kukkuṭānaṃ sampādo kukkuṭasampādo. Atha vā sampādoti gamanaṃ, kukkuṭānaṃ sampādo ettha atthītipi kukkuṭasampādo. Kukkuṭasampāte itipi pāṭho, tattha yassa gāmassa gehacchadanapiṭṭhito kukkuṭo uppatitvā aññassa gehacchadanapiṭṭhiyaṃ patati, ayaṃ kukkuṭasampātoti vuccati. Vacanattho panettha vuttanayeneva veditabbo. Dvidhā vuttappakāropi cesa gāmo accāsanno hoti, upacāro na labbhati. Yasmiṃ pana gāme paccūse vassantassa kukkuṭassa saddo anantare gāme suyyati, tādisehi gāmehi sampuṇṇaraṭṭhe gāmantare gāmantare pācittiyanti aṭṭhakathāyaṃ vuttaṃ. Kiñcāpi vuttaṃ, ‘‘gāmantare gāmantare āpatti pācittiyassā’’ti vacanato pana sacepi ratanamattantaro gāmo hoti, yo tassa manussehi ṭhapitaupacāro, taṃ okkamantassa āpattiyeva.

‘Saṃvidhāya’ means having made an arrangement, that is, having set an appointed time and place at the time of departure. ‘Kukkuṭasampāde’—here, because a rooster leaves one village and goes to another village only by foot, this is called ‘kukkuṭasampādo.’ The meaning of the word here is: ‘sampadanti’ means ‘they proceed well here,’ thus ‘sampādo.’ Who proceeds well? Roosters. The place where roosters proceed well is ‘kukkuṭasampādo.’ Alternatively, ‘sampādo’ means going; the going of roosters is present here, hence it is also ‘kukkuṭasampādo.’ There is also a reading as ‘kukkuṭasampāte.’ In that case, when a rooster flies from the rooftop of a house in one village and lands on the rooftop of a house in another, this is called ‘kukkuṭasampāto.’ The meaning of the term here should be understood in the same way as previously explained. A village of either of these two types is very close, and a vicinity is not obtained. However, in a country full of such villages where the sound of a crowing rooster at dawn in one village is heard in the immediately adjacent village, there is a pācittiya offense for going from village to village, as stated in the Aṭṭhakathā. Although it is said, ‘for going from village to village there is a pācittiya offense,’ nevertheless, even if there is a distance of only a cubit between villages, for one who enters the vicinity established by the people of that village, there is indeed an offense.

Tatrāyaṃ āpattivinicchayo – saṃvidhānakāle hi sace ubhopi bhikkhunupassaye vā antarārāme vā āsanasālāya vā titthiyaseyyāya vā ṭhatvā saṃvidahanti, anāpatti kappiyabhūmi kirāyaṃ. Tasmā ettha saṃvidahanapaccayā [Pg.73] dukkaṭāpattiṃ na vadanti, gacchantassa yathāvatthukameva. Sace pana antogāme bhikkhunupassayadvāre rathikāya aññesu vā catukkasiṅghāṭakahatthisālādīsu saṃvidahanti, bhikkhuno āpatti dukkaṭassa. Evaṃ saṃvidahitvā gāmato nikkhamanti, nikkhamane anāpatti, anantaragāmassa upacārokkamane pana bhikkhuno pācittiyaṃ. Tatrāpi ‘‘paṭhamapāde dukkaṭaṃ, dutiyapāde pācittiya’’nti mahāpaccariyaṃ vuttaṃ. Gāmato nikkhamitvā pana yāva anantaragāmassa upacāraṃ na okkamanti, etthantare saṃvidahitepi bhikkhuno dukkaṭaṃ, anantaragāmassa upacārokkamane purimanayeneva āpatti. Sace dūraṃ gantukāmā honti, gāmūpacāragaṇanāya okkamane okkamane āpatti, tassa tassa pana gāmassa atikkamane anāpatti. Sace pana bhikkhunī ‘‘asukaṃ nāma gāmaṃ gamissāmī’’ti upassayato nikkhamati, bhikkhupi tameva gāmaṃ sandhāya ‘‘asukaṃ nāma gāmaṃ gamissāmī’’ti vihārato nikkhamati. Atha dvepi gāmadvāre samāgantvā ‘‘tumhe kuhiṃ gacchatha, asukaṃ nāma gāmaṃ tumhe kuhinti, mayampi tatthevā’’ti vatvā ‘‘ehi dāni, gacchāmā’’ti saṃvidhāya gacchanti, anāpatti. Kasmā? Pubbameva gamissāmāti nikkhantattāti mahāpaccariyaṃ vuttaṃ. Taṃ neva pāḷiyā na sesaaṭṭhakathāya sameti.

Herein is the determination of the offense: if, at the time of making an arrangement, both stand and make an arrangement while still within the nuns’ residence, or a monastery within the village, or a sitting hall, or a heretics' lodging, there is no offense, for this is indeed allowable ground. Therefore, here, they do not state a dukkaṭa offense on account of making an arrangement; for one going, it is simply according to the case. However, if they make an arrangement inside the village at the gate of the nuns' residence, or on a main road, or in other places such as a four-way or three-way junction, an elephant stable, and so on, the monk incurs a dukkaṭa offense. Having made an arrangement in this way, if they exit the village, there is no offense upon exiting. But upon entering the vicinity of the next village, the monk incurs a pācittiya offense. In that regard, it is stated in the Mahāpaccarī: ‘For the first step, a dukkaṭa offense; for the second step, a pācittiya offense.’ If, having exited the village, they do not yet enter the vicinity of the next village, and make an arrangement in the interim, the monk incurs a dukkaṭa offense. Upon entering the vicinity of the next village, the offense is as in the previous method. If they wish to go far, an offense is incurred at each entry into a village vicinity according to the count of village vicinities, but there is no offense when passing beyond each of those villages. If a nun leaves the residence saying, ‘I will go to such-and-such a village,’ and a monk also leaves the monastery, intending to go to that same village, saying, ‘I will go to such-and-such a village,’ and then the two meet at the village gate and, after saying, ‘Where are you going? To such-and-such a village. Where are you going? We too are going right there,’ they then arrange, saying, ‘Come now, let's go,’ and proceed, there is no offense. Why? Because they had already left with the intention of going beforehand—so it is stated in the Mahāpaccarī. This agrees with neither the Pāli nor the other commentaries.

Addhayojane addhayojaneti ekamekaṃ addhayojanaṃ atikkamantassa idāni atikkamissatīti paṭhamapāde dukkaṭaṃ, dutiyapāde pācittiyaṃ. Imasmiñhi naye atikkamane āpatti, okkamane anāpatti.

‘At every half-yojana’ means for each half-yojana, for one who is crossing over, when it can be said, ‘now he is about to cross,’ a dukkaṭa offense is incurred at the first step, and a pācittiya offense at the second step. Indeed, in this method, there is an offense in crossing over, but no offense in entering.

184. Bhikkhu saṃvidahatīti nagaradvāre vā rathikāya vā bhikkhuniṃ disvā ‘‘asukaṃ gāmaṃ nāma gatapubbatthā’’ti vadati, ‘‘nāmhi ayya gatapubbā’’ti ‘‘ehi gacchāmā’’ti vā ‘‘sve ahaṃ gamissāmi, tvampi āgaccheyyāsī’’ti vā vadati. Bhikkhunī saṃvidahatīti gāmantare cetiyavandanatthaṃ gāmato nikkhamantaṃ bhikkhuṃ disvā ‘‘ayya kuhiṃ gacchathā’’ti vadati. ‘‘Asukaṃ nāma gāmaṃ cetiyavandanattha’’nti. ‘‘Ahampi ayya āgacchāmī’’ti evaṃ bhikkhunīyeva saṃvidahati, na bhikkhu.

184. ‘A bhikkhu makes an arrangement’ means: seeing a bhikkhunī at the city gate or on the road, he says, ‘Have you been to such-and-such a village before?’ She replies, ‘No, venerable sir, I have not been there before.’ He then says, ‘Come, let us go,’ or ‘Tomorrow I will go; you should come too.’ ‘A bhikkhunī makes an arrangement’ means: seeing a bhikkhu leaving the village to pay homage at a cetiya in another village, she asks, ‘Venerable sir, where are you going?’ He replies, ‘To such-and-such a village to pay homage at the cetiya.’ She says, ‘I too will come, venerable sir.’ In this way, it is the bhikkhunī who makes the arrangement, not the bhikkhu.

185. Visaṅketenāti ettha ‘‘purebhattaṃ gacchissāmā’’ti vatvā pacchābhattaṃ gacchanti, ‘‘ajja vā gamissāmā’’ti vatvā sve gacchanti. Evaṃ kālavisaṅketeyeva [Pg.74] anāpatti, dvāravisaṅkete pana maggavisaṅkete vā satipi āpattiyeva. Āpadāsūti raṭṭhabhede cakkasamāruḷhā janapadā pariyāyanti evarūpāsu āpadāsu anāpatti. Sesaṃ uttānamevāti.

185. ‘By a deviation from the arrangement’ means: having said, ‘We will go before the meal,’ they go after the meal; or having said, ‘We will go today,’ they go tomorrow. Thus, there is no offense only in a deviation from the appointed time. However, even if there is a deviation from the appointed gate or a deviation from the appointed path, there is still an offense. ‘In times of calamity’ means: when the country is in turmoil and the people of the country wander about, having mounted carts. In such calamities, there is no offense. The rest is self-evident.

Catusamuṭṭhānaṃ – kāyato kāyavācato kāyacittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

It has four origins—it arises from the body, from body and speech, from body and mind, and from body, speech, and mind. It is an action; there is no exemption through misperception; it does not require intention; it is an offense by designation; it is a bodily action and a verbal action; it involves three kinds of consciousness and three kinds of feeling.

Saṃvidhānasikkhāpadaṃ sattamaṃ.

The seventh training rule on making an arrangement.

8. Nāvābhiruhanasikkhāpadavaṇṇanā

8. The Explanation of the Training Rule on Boarding a Boat.

188. Aṭṭhamasikkhāpade – saṃvidhāyāti lokassādamittasanthavavasena kīḷāpurekkhārā saṃvidahitvā. Uddhaṃgāmininti uddhaṃ nadiyā paṭisotaṃ gacchantiṃ. Yasmā pana yo uddhaṃ javanato ujjavanikāya nāvāya kīḷati, so ‘‘uddhaṃgāminiṃ abhiruhatī’’ti vuccati. Tenassa padabhājane atthameva dassetuṃ ‘‘ujjavanikāyā’’ti vuttaṃ. Adhogāmininti adho anusotaṃ gacchantiṃ. Yasmā pana yo adho javanato ojavanikāya nāvāya kīḷati, so ‘‘adhogāminiṃ abhiruhatī’’ti vuccati. Tenassāpi padabhājane atthameva dassetuṃ ‘‘ojavanikāyā’’ti vuttaṃ. Tattha yaṃ titthasampaṭipādanatthaṃ uddhaṃ vā adho vā haranti, ettha anāpatti. Tiriyaṃ taraṇāyāti upayogatthe nissakkavacanaṃ.

188. In the eighth training rule: ‘having arranged’ (saṃvidhāya) means having arranged by agreement, or having consulted, by means of forming friendships that are pleasant in the world, with amusement as the foremost aim. ‘Going upstream’ (uddhaṃgāminiṃ) means going upstream, against the current of the river. Furthermore, because a monk who plays in a boat called ujjavanikā due to its going upstream is said to “board a boat going upstream,” the word ujjavanikāya was stated in the word analysis of this term to show only its meaning. ‘Going downstream’ (adhogāminiṃ) means going downstream, with the current. Furthermore, because a monk who plays in a boat called ojavanikā due to its going downstream is said to “board a boat going downstream,” the word ojavanikāya was stated in the word analysis of this term as well to show only its meaning. In this case, regarding a boat that they take either upstream or downstream for the purpose of properly reaching a landing place, there is no offense. The phrase ‘for crossing sideways’ (tiriyaṃ taraṇāya) is a term in the ablative case used in the sense of purpose.

189. Gāmantare gāmantareti ettha yassā nadiyā ekaṃ tīraṃ kukkuṭasampādagāmehi nirantaraṃ, ekaṃ agāmakaṃ araññaṃ, tassā sagāmakatīrapassena gamanakāle gāmantaragaṇanāya pācittiyāni, agāmakatīrapassena gamanakāle addhayojanagaṇanāya. Yā pana yojanavitthatā hoti, tassā majjhena gamanepi addhayojanagaṇanāya pācittiyāni veditabbāni. Anāpatti tiriyaṃ taraṇāyāti ettha na kevalaṃ nadiyā, yopi mahātitthapaṭṭanato tāmalittiṃ vā suvaṇṇabhūmiṃ vā gacchati, tassāpi anāpatti. Sabbaaṭṭhakathāsu hi nadiyaṃyeva āpatti vicāritā, na samudde.

189. Regarding ‘from village to village’ (gāmantare gāmantare): in this case, for a river of which one bank is continuously lined with villages within a chicken's reach, and one bank is a wilderness without villages, when traveling along the side of the bank with villages, there are pācittiya offenses by the count of each village. When traveling along the side of the bank without villages, they are counted per half-yojana. Furthermore, for a river that is a yojana wide, even when traveling through its middle, pācittiya offenses are to be understood as counted per half-yojana. Regarding ‘there is no offense for crossing sideways’ (anāpatti tiriyaṃ taraṇāya): in this case, it is not only for crossing a river sideways that there is no offense. For a monk who goes from the port of Mahātittha to Tāmalitti or to Suvaṇṇabhūmi, for him also there is no offense. Indeed, in all the commentaries, the offense is examined only in the case of a river, not in the ocean.

191. Visaṅketenāti [Pg.75] idhāpi kālavisaṅketeneva anāpatti, titthavisaṅketena pana nāvāvisaṅketena vā gacchantassa āpattiyeva. Sesaṃ paṭhamasikkhāpadasadisameva saddhiṃ samuṭṭhānādīhīti.

191. Regarding ‘by a deviation from the arrangement’ (visaṅketena): here too, there is no offense only on account of a deviation from the appointed time. However, for one who goes despite a deviation from the arrangement regarding the landing place or a deviation from the arrangement regarding the boat, there is indeed an offense. The rest is the same as the first training rule, together with its arising and so on.

Nāvābhiruhanasikkhāpadaṃ aṭṭhamaṃ.

The eighth training rule on boarding a boat.

9. Paripācitasikkhāpadavaṇṇanā

9. The Explanation of the Training Rule on What Has Been Prepared.

192. Navamasikkhāpade – mahānāge tiṭṭhamāneti bhummatthe upayogavacanaṃ, mahānāgesu tiṭṭhamānesūti attho. Atha vā mahānāge tiṭṭhamāne ‘‘adisvā’’ti ayamettha pāṭhaseso daṭṭhabbo. Itarathā hi attho na yujjati. Antarākathāti avasānaṃ appatvā ārambhassa ca avasānassa ca vemajjhaṭṭhānaṃ pattakathā. Vippakatāti kayiramānā hoti. Saccaṃ mahānāgā kho tayā gahapatīti addhacchikena olokayamānā there pavisante disvā tehi sutabhāvaṃ ñatvā evamāha.

192. In the ninth training rule: ‘while the great arahants are present’ (mahānāge tiṭṭhamāne) is a term in the accusative case used in the sense of the locative; the meaning is ‘while the great arahants are present’ (mahānāgesu tiṭṭhamānesu). Or alternatively, in connection with ‘while the great arahants are present’ (mahānāge tiṭṭhamāne), this remainder of the text, ‘not having seen’ (adisvā), should be understood here. Indeed, otherwise the meaning is not suitable. ‘Intervening talk’ (antarākathā) is talk that has not reached its conclusion but has reached the middle stage between the beginning and the end. ‘Unfinished’ (vippakatā) means it is being done or being spoken. Regarding ‘Truly, great arahants, householder...’ (Saccaṃ mahānāgā kho tayā gahapatī...): looking askance with half an eye, having seen the elders entering, and knowing that her speech had been heard by them, she spoke thus.

194. Bhikkhuniparipācitanti bhikkhuniyā paripācitaṃ, guṇappakāsanena nipphāditaṃ; laddhabbaṃ katanti attho. Padabhājane panassa bhikkhuniñca tassā paripācanākārañca dassetuṃ ‘‘bhikkhunī nāma ubhatosaṅghe upasampannā, paripāceti nāma pubbe adātukāmāna’’ntiādi vuttaṃ. Pubbe gihisamārambhāti ettha pubbeti paṭhamaṃ. Samārambhoti samāraddhaṃ vuccati, paṭiyāditassetaṃ adhivacanaṃ. Gihīnaṃ samārambho gihisamārambho. Bhikkhuniyā paripācanato paṭhamameva yaṃ gihīnaṃ paṭiyāditaṃ bhattaṃ, tato aññatra taṃ piṇḍapātaṃ ṭhapetvā aññaṃ bhuñjantassa āpatti, taṃ pana bhuñjantassa anāpattīti vuttaṃ hoti. Padabhājane pana yasmā ñātakapavāritehi bhikkhussatthāya asamāraddhopi piṇḍapāto atthato samāraddhova hoti, yathāsukhaṃ āharāpetabbato, tasmā byañjanaṃ anādiyitvā atthameva dassetuṃ ‘‘gihisamārambho nāma ñātakā vā honti pavāritā vā’’ti vuttaṃ.

194. ‘Prepared by a bhikkhunī’ (bhikkhuniparipācitaṃ) means: prepared by a bhikkhunī; accomplished by proclaiming virtues; the meaning is that it is made obtainable. Furthermore, in the word analysis of this term, to show both the bhikkhunī and her manner of preparation, it is said: “A bhikkhunī means one ordained in both Sanghas... ‘prepares’ (paripāceti) means for those previously unwilling to give,” and so on. Regarding ‘previously undertaken by householders’ (pubbe gihisamārambhā): here, pubbe means first. Samārambho is said to be samāraddhaṃ (well undertaken); this is a synonym for that which has been prepared. The undertaking of householders is gihisamārambho. Whatever food has been prepared by householders just before the bhikkhunī's preparation—other than that, for one who eats other almsfood, setting aside that almsfood, there is an offense. But it is said that for one who eats that, there is no offense. Furthermore, in the word analysis, because almsfood, even if not undertaken for a bhikkhu's sake by relatives or by those who have given an invitation, is in meaning indeed undertaken—due to it being able to be caused to be brought as one pleases—therefore, without adhering to the literal wording and to show only the meaning, it was said: “An undertaking by householders (gihisamārambho) means by relatives or by those who have given an invitation.”

195. Pakatipaṭiyattanti [Pg.76] pakatiyā tasseva bhikkhuno atthāya paṭiyāditaṃ hoti ‘‘therassa dassāmā’’ti. Mahāpaccariyaṃ pana ‘‘tassa aññassā’’ti avatvā ‘‘bhikkhūnaṃ dassāmāti paṭiyattaṃ hotī’’ti avisesena vuttaṃ.

195. ‘Ordinarily prepared’ (pakatipaṭiyattaṃ) means it is prepared in the ordinary course of things for the sake of that very bhikkhu, with the thought, “We will give to the elder.” In the Mahāpaccarī commentary, however, without specifying “for him” or “for another,” it is stated generally: “It is prepared with the thought, ‘We will give to the bhikkhus.’”

197. Pañca bhojanāni ṭhapetvā sabbattha anāpattīti yāgukhajjakaphalāphale sabbattha bhikkhuniparipācitepi anāpatti. Sesaṃ uttānameva. Paṭhamapārājikasamuṭṭhānaṃ – kāyacittato samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

197. Regarding the phrase 'in all cases... there is no offense': in all cases of gruel, hard food, small fruits, and large fruits, even if prepared by a bhikkhunī, there is no offense. The rest is self-evident. This has the same origin as the first pārājika offense. It arises from body and mind; it is an action; it allows for release through perception; it is intentional; it is an offense by formulation; it is a bodily action; it involves three kinds of consciousness; and it involves three kinds of feeling.

Paripācitasikkhāpadaṃ navamaṃ.

The Ninth Training Rule on What Has Been Prepared.

10. Rahonisajjasikkhāpadavaṇṇanā

10. Explanation of the Training Rule on Secluded Sitting

198. Dasamasikkhāpade – sabbo pāḷiattho ca vinicchayo ca dutiyaaniyate vuttanayeneva veditabbo. Idañhi sikkhāpadaṃ dutiyāniyatena ca upari upanandhassa catutthasikkhāpadena ca saddhiṃ ekaparicchedaṃ, aṭṭhuppattivasena pana visuṃ paññattanti.

198. In the tenth training rule, the entire meaning of the Pāḷi and its analysis should be understood according to the method explained in the second indefinite rule. Indeed, this training rule has the same scope as the second indefinite rule and the fourth training rule concerning Upananda above, but it was laid down separately on account of the circumstances of its origin.

Rahonisajjasikkhāpadaṃ dasamaṃ.

The Tenth Training Rule on Secluded Sitting.

Samatto vaṇṇanākkamena bhikkhunivaggo tatiyo.

The Third Chapter, the Bhikkhunī Chapter, is concluded according to the order of explanation.

4. Bhojanavaggo

4. The Chapter on Food

1. Āvasathapiṇḍasikkhāpadavaṇṇanā

1. Explanation of the Training Rule on Almsfood at a Public Rest House

203. Bhojanavaggassa paṭhamasikkhāpade – āvasathapiṇḍoti āvasathe piṇḍo. Samantā parikkhittaṃ addhikagilānagabbhinipabbajitānaṃ yathānurūpaṃ paññattamañcapīṭhaṃ anekagabbhapamukhaparicchedaṃ āvasathaṃ katvā tattha puññakāmatāya piṇḍo paññatto hoti, yāgubhattabhesajjādi sabbaṃ tesaṃ tesaṃ dānatthāya ṭhapitaṃ hotīti attho. Hiyyopīti svepi. Apasakkantīti [Pg.77] apagacchanti. Manussā ujjhāyantīti titthiye apassantā ‘‘titthiyā kuhiṃ gatā’’‘‘ime passitvā pakkantā’’ti sutvā ujjhāyanti. Kukkuccāyantoti kukkuccaṃ karonto, akappiyasaññaṃ uppādentoti attho.

203. In the first training rule of the Chapter on Food: 'Almsfood at a public rest house' (āvasathapiṇḍa) means almsfood in a public rest house. Having established a public rest house—enclosed all around, with beds and chairs designated as suitable for travelers, the sick, pregnant women, and renunciants, and with many rooms, front sections, and other divisions—almsfood is designated there out of a desire for merit. The meaning is that gruel, meals, medicine, and so forth, are all set aside for the purpose of giving to each of them. 'Also yesterday' (hiyyopi) means 'also tomorrow' (svepi). 'They move away' (apasakkanti) means 'they depart.' 'People complain' (manussā ujjhāyanti): Not seeing the sectarians, people ask, 'Where have the sectarians gone?' and upon hearing, 'They departed after seeing these monks,' they complain. 'They feel remorse' (kukkuccāyanti) means feeling remorse, that is, arousing a perception of unsuitability.

206. Sakkoti tamhā āvasathā pakkamitunti addhayojanaṃ vā yojanaṃ vā gantuṃ sakkoti. Na sakkotīti ettakameva na sakkoti. Anodissāti imesaṃyeva vā ettakānaṃyeva vāti ekaṃ pāsaṇḍaṃ anuddisitvā sabbesaṃ paññatto hoti. Yāvadatthoti bhojanampi ettakanti aparicchinditvā yāvadattho paññatto hoti. Sakiṃ bhuñjitabbanti ekadivasaṃ bhuñjitabbaṃ, dutiyadivasato paṭṭhāya paṭiggahaṇe dukkaṭaṃ, ajjhohāre ajjhohāre pācittiyaṃ.

206. ‘He is able to depart from that public rest house’ means he is able to go half a yojana or a yojana. ‘He is not able’ means he is not able to go even that much. ‘Without specifying’ (anodissa) means it is designated for all, without specifying a particular sectarian group by saying 'just for these' or 'just for this many.' ‘As much as is needed’ (yāvadattha) means it is designated for as much as is needed, without limiting the food by saying 'this much.' ‘To be eaten once’ (sakiṃ bhuñjitabbaṃ) means it should be eaten on one day; from the second day onward, there is a dukkaṭa offense for receiving it, and a pācittiya offense for each act of consumption.

Ayaṃ panettha vinicchayo – ekakulena vā nānākulehi vā ekato hutvā ekasmiṃ ṭhāne vā nānāṭhānesu vā ‘‘ajja ekasmiṃ; sve ekasmi’’nti evaṃ aniyamitaṭṭhāne vā paññattaṃ ekasmiṃ ṭhāne ekadivasaṃ bhuñjitvā dutiyadivase tasmiṃ ṭhāne aññasmiṃ vā bhuñjituṃ na vaṭṭati. Nānākulehi pana nānāṭhānesu paññattaṃ ekasmiṃ ṭhāne ekadivasaṃ bhuñjitvā dutiyadivase aññattha bhuñjituṃ vaṭṭati. Paṭipāṭiṃ pana khepetvā puna ādito paṭṭhāya bhuñjituṃ na vaṭṭatīti mahāpaccariyaṃ vuttaṃ. Ekapūganānāpūgaekagāmanānāgāmesupi eseva nayo. Yopi ekakulassa vā nānākulānaṃ vā ekato paññatto taṇḍulādīnaṃ abhāvena antarantarā chijjati, sopi na bhuñjitabbo. Sace pana ‘‘na sakkoma dātu’’nti upacchinditvā puna kalyāṇacitte uppanne dātuṃ ārabhanti, etaṃ puna ekadivasaṃ bhuñjituṃ vaṭṭatīti mahāpaccariyaṃ vuttaṃ.

Here is the ruling on this: Food designated by one family, or by various families together, in one place or in various places, or at an unspecified location such as 'today in one place, tomorrow in another'—having eaten in one place for one day, it is not proper to eat in that place or in another on the second day. However, concerning food designated by various families in various places—having eaten in one place for one day, it is proper to eat elsewhere on the second day. But having exhausted the sequence, it is not proper to eat again starting from the beginning—this is stated in the Mahāpaccarī. This same principle applies in the case of one guild or various guilds, and one village or various villages. Also, if food designated by one family or various families together is interrupted in between due to a lack of rice and other supplies, that too should not be eaten. But if, having stopped, thinking, 'We are not able to give,' they start to give again when a good intention arises, it is proper to eat that for one more day—this is stated in the Mahāpaccarī.

208. Anāpatti gilānassāti gilānassa anuvasitvā bhuñjantassa anāpatti. Gacchanto vāti yo gacchanto antarāmagge ekadivasaṃ gataṭṭhāne ca ekadivasaṃ bhuñjati, tassāpi anāpatti. Āgacchantepi eseva nayo. Gantvā paccāgacchantopi antarāmagge ekadivasaṃ āgataṭṭhāne ca ekadivasaṃ bhuñjituṃ labhati. Gacchissāmīti bhuñjitvā nikkhantassa nadī vā pūrati corādibhayaṃ vā hoti, so nivattitvā khemabhāvaṃ ñatvā gacchanto puna ekadivasaṃ bhuñjituṃ labhatīti sabbamidaṃ mahāpaccariyādīsu vuttaṃ[Pg.78]. Odissa paññatto hotīti bhikkhūnaṃyeva atthāya uddisitvā paññatto hoti. Na yāvadatthoti yāvadatthaṃ paññatto na hoti, thokaṃ thokaṃ labbhati, tādisaṃ niccampi bhuñjituṃ vaṭṭati. Pañca bhojanāni ṭhapetvā sabbatthāti yāgukhajjakaphalāphalādibhede sabbattha anāpatti. Yāguādīni hi niccampi bhuñjituṃ vaṭṭati. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ ticittaṃ, tivedananti.

208. ‘There is no offense for one who is ill’ (anāpatti gilānassa): for a sick person who stays on and eats, there is no offense. ‘Or one who is going’ (gacchanto vā): if one who is going eats for one day on the journey and for one day at the destination, there is no offense for them as well. The same principle applies to one who is returning. One who has gone and is returning is also allowed to eat for one day on the journey and for one day at the place of arrival. If one thinks, 'I will go,' eats, and then departs, but the river floods or there is danger from thieves and the like, that person, having turned back, may, upon knowing it is safe, eat for one more day while going again. All this is stated in the Mahāpaccarī and other commentaries. ‘It is designated specifically’ (odissa paññatto hoti) means it is designated, having been specified for the benefit of the monks only. ‘Not as much as is needed’ (na yāvadattha) means it is not designated as much as is needed; a little at a time is received, and it is permissible to eat such food regularly. ‘In all cases, setting aside the five staple foods’ (pañca bhojanāni ṭhapetvā sabbattha): in all cases of different types such as gruel, non-staple food, small and large fruits, and so on, there is no offense. For gruel and the like may indeed be eaten regularly. The rest is self-evident. It has the origin of the Eḷakaloma Sutta; it arises from the body and from the body-and-mind; it is an action; there is no release through non-perception; it is unintentional; it is an offense by formulation; it is a bodily action; it involves three kinds of consciousness; and it involves three kinds of feeling.

Āvasathapiṇḍasikkhāpadaṃ paṭhamaṃ.

The First Training Rule on Almsfood at a Public Rest House.

2. Gaṇabhojanasikkhāpadavaṇṇanā

2. Explanation of the Training Rule on Group Meals

209. Dutiyasikkhāpade – parihīnalābhasakkāroti so kira ajātasattunā rājānaṃ mārāpetvāpi abhimāre yojetvāpi ruhiruppādaṃ katvāpi guḷhapaṭicchanno ahosi. Yadā pana divāyeva dhanapālakaṃ payojesi, tadā pākaṭo jāto. ‘‘Kathaṃ devadatto hatthiṃ payojesī’’ti parikathāya uppannāya ‘‘na kevalaṃ hatthiṃ payojesi, rājānampi mārāpesi, abhimārepi pesesi, silampi pavijjhi, pāpo devadatto’’ti pākaṭo ahosi. ‘‘Kena saddhiṃ idaṃ kammamakāsī’’ti ca vutte ‘‘raññā ajātasattunā’’ti āhaṃsu. Tato nāgarā ‘‘kathañhi nāma rājā evarūpaṃ coraṃ sāsanakaṇṭakaṃ gahetvā vicarissatī’’ti uṭṭhahiṃsu. Rājā nagarasaṅkhobhaṃ ñatvā devadattaṃ nīhari. Tato paṭṭhāya cassa pañcathālipākasatāni upacchindi, upaṭṭhānampissa na agamāsi, aññepissa manussā na kiñci dātabbaṃ vā kātabbaṃ vā maññiṃsu. Tena vuttaṃ – ‘‘parihīnalābhasakkāro’’ti. Kulesu viññāpetvā viññāpetvā bhuñjatīti ‘‘mā me gaṇo bhijjī’’ti parisaṃ posento ‘‘tvaṃ ekassa bhikkhuno bhattaṃ dehi, tvaṃ dvinna’’nti evaṃ viññāpetvā sapariso kulesu bhuñjati.

209. In the second training rule – 'deprived of gains and honor': It is said that he, Devadatta, after having caused King Bimbisāra to be killed by Ajātasattu, having dispatched archers, and having caused the Buddha's blood to flow, his offense was still concealed and covered. But when he dispatched the elephant Dhanapālaka in broad daylight, he became exposed. When the talk arose, 'How did Devadatta dispatch the elephant?' it became widely known: 'Not only did he dispatch the elephant, he also had the king killed, he also sent assassins, he also hurled a rock; Devadatta is wicked!' And when it was asked, 'With whom did he do this deed?' they said, 'With King Ajātasattu.' Then the townspeople rose up, saying, 'How indeed can the king associate with such a robber, a thorn to the Teaching?' The king, knowing of the city's agitation, expelled Devadatta. From then on, his five hundred portions of cooked rice were cut off, the king no longer went to attend on him, and other people no longer thought anything should be given or done for him. Therefore it was said: 'deprived of gains and honor.' 'He eats in the households by repeatedly soliciting': Fearing, 'May my group not break up,' he sustains his assembly by soliciting thus, 'You give food for one monk, you for two,' and so with his retinue, he eats in the households.

211. Cīvaraṃ parittaṃ uppajjatīti bhattaṃ agaṇhantānaṃ cīvaraṃ na denti, tasmā parittaṃ uppajjati.

211. 'Robes become scarce': They do not give robes to those who do not accept almsfood; therefore, they become scarce.

212. Cīvarakārake [Pg.79] bhikkhū bhattena nimantentīti gāme piṇḍāya caritvā cirena cīvaraṃ niṭṭhāpente disvā ‘‘evaṃ lahuṃ niṭṭhāpetvā cīvaraṃ paribhuñjissantī’’ti puññakāmatāya nimantenti.

212. 'They invite the monks who are making robes for a meal': Seeing those monks who, having gone on alms-round in the village, take a long time to complete a robe, they invite them out of a desire for merit, thinking, 'Thus, having quickly finished the robe, they will make use of it.'

215. Nānāverajjaketi nānāvidhehi aññarajjehi āgate. ‘‘Nānāvirajjake’’tipi pāṭho, ayamevattho.

215. 'From various foreign realms': Those who have come from different foreign kingdoms. The reading 'nānāvirajjake' is also found, with the same meaning.

217-8. Gaṇabhojaneti gaṇassa bhojane. Idha ca gaṇo nāma cattāro bhikkhū ādiṃ katvā tatuttariṃ bhikkhū adhippetā, teneva sabbantimaṃ paricchedaṃ dassento āha ‘‘yattha cattāro bhikkhū…pe… etaṃ gaṇabhojanaṃ nāmā’’ti. Taṃ panetaṃ gaṇabhojanaṃ dvīhākārehi pasavati nimantanato vā viññattito vā. Kathaṃ nimantanato pasavati? Cattāro bhikkhū upasaṅkamitvā ‘‘tumhe, bhante, odanena nimantemi, odanaṃ me gaṇhatha ākaṅkhatha oloketha adhivāsetha paṭimānethā’’ti evaṃ yena kenaci vevacanena vā bhāsantarena vā pañcannaṃ bhojanānaṃ nāmaṃ gahetvā nimanteti. Evaṃ ekato nimantitā paricchinnakālavasena ajjatanāya vā svātanāya vā ekato gacchanti, ekato gaṇhanti, ekato bhuñjanti, gaṇabhojanaṃ hoti, sabbesaṃ āpatti. Ekato nimantitā ekato vā nānato vā gacchanti, ekato gaṇhanti, nānato bhuñjanti, āpattiyeva. Paṭiggahaṇameva hi ettha pamāṇaṃ. Ekato nimantitā ekato vā nānato vā gacchanti, nānato gaṇhanti, ekato vā nānato vā bhuñjanti, anāpatti. Cattāri pariveṇāni vā vihāre vā gantvā nānato nimantitā ekaṭṭhāne ṭhitesuyeva vā eko puttena eko pitarāti evampi nānato nimantitā ekato vā nānato vā gacchantu, ekato vā nānato vā bhuñjantu, sace ekato gaṇhanti, gaṇabhojanaṃ hoti, sabbesaṃ āpatti. Evaṃ tāva nimantanato pasavati.

'Regarding a group meal': This pertains to a meal for a group. Here, a 'group' is intended to mean four monks as a minimum, and more than that; for that very reason, showing the final definition, he said, 'Where four monks… this is called a group meal.' Now, this group meal arises from two causes: from invitation or from solicitation. How does it arise from invitation? A person approaches four monks and invites them, mentioning the name of one of the five kinds of food, saying, 'Venerable sirs, I invite you for rice. Please accept my rice, desire it, look upon it, consent to it, esteem it,' or using any synonym or another language. Thus invited together for a specified time, either for today or for tomorrow, if they go together, receive together, and eat together, it is a group meal, and there is an offense for all. If, having been invited together, they go together or separately, receive together, but eat separately, there is still an offense. For here, the receiving itself is the standard. If, having been invited together, they go together or separately, receive separately, and eat together or separately, there is no offense. If, having gone to four separate residences or monasteries, they are invited separately, or even while they are in one place, one is invited by a son and another by a father—thus invited separately—let them go together or separately, let them eat together or separately, but if they receive together, it becomes a group meal, and there is an offense for all. Thus, in the first place, it arises from invitation.

Kathaṃ viññattito? Cattāro bhikkhū ekato ṭhitā vā nisinnā vā upāsakaṃ disvā ‘‘amhākaṃ catunnampi bhattaṃ dehī’’ti vā viññāpeyyuṃ, pāṭekkaṃ vā passitvā ‘‘mayhaṃ dehi, mayhaṃ dehī’’ti evaṃ ekato vā nānato vā viññāpetvā ekato vā gacchantu nānato vā, bhattaṃ gahetvāpi ekato vā bhuñjantu nānato vā, sace ekato gaṇhanti, gaṇabhojanaṃ hoti, sabbesaṃ āpatti. Evaṃ viññattito pasavati.

How from solicitation? Four monks, standing or sitting together, seeing a lay supporter, might solicit, saying, 'Give food to the four of us,' or seeing him individually, might solicit, 'Give to me, give to me.' Thus, having solicited together or separately, let them go together or separately, and having received the food, let them eat together or separately; but if they receive together, it is a group meal, and there is an offense for all. Thus it arises from solicitation.

Pādāpi [Pg.80] phalitāti yathā mahācammassa parato maṃsaṃ dissati; evaṃ phālitā, vālikāya vā sakkharāya vā pahaṭamatte dukkhaṃ uppādenti, na sakkā hoti antogāme piṇḍāya carituṃ. Īdise gelaññe gilānasamayoti bhuñjitabbaṃ, na lesakappiyaṃ kātabbaṃ.

'The feet are also cracked' means they are cracked in such a way that the flesh is visible beneath the thick skin; thus cracked, they cause pain merely upon being struck by sand or gravel, and it is not possible to walk for alms within the village. In such an illness, one may eat, determining, 'This is a time of sickness.' One should not make it allowable on a slight pretext.

Cīvare kayiramāneti yadā sāṭakañca suttañca labhitvā cīvaraṃ karonti tadā; visuñhi cīvarakārasamayo nāma natthi. Tasmā yo tattha cīvare kattabbaṃ yaṃkiñci kammaṃ karoti, mahāpaccariyañhi ‘‘antamaso sūcivedhanako’’tipi vuttaṃ, tena cīvarakārasamayoti bhuñjitabbaṃ. Kurundiyaṃ pana vitthāreneva vuttaṃ. Yo cīvaraṃ vicāreti, chindati, moghasuttaṃ ṭhapeti, āgantukapaṭṭaṃ ṭhapeti, paccāgataṃ sibbati, āgantukapaṭṭaṃ bandhati, anuvātaṃ chindati ghaṭṭeti āropeti, tattha paccāgataṃ sibbati, suttaṃ karoti valeti, pipphalikaṃ niseti, parivattanaṃ karoti, sabbopi cīvaraṃ karotiyevāti vuccati. Yo pana samīpe nisinno jātakaṃ vā dhammapadaṃ vā katheti, ayaṃ na cīvarakārako. Etaṃ ṭhapetvā sesānaṃ gaṇabhojane anāpattīti.

'When a robe is being made': This is when, having obtained cloth and thread, they make a robe; for there is no separate time designated as 'robe-making time.' Therefore, whoever does any work that needs to be done on the robe—for in the Mahāpaccarī it is said, 'even down to one who threads a needle'—for that person, it is a 'robe-making time,' and they may eat. In the Kurundī commentary, however, it is stated in detail: One who plans the robe, cuts it, lays a guide thread, places a patch, sews back, attaches a patch, cuts the border, smooths it, applies a border, sews back on it, makes thread, winds thread, sharpens a small knife, or makes a winding tool—all these are said to be 'making a robe.' But one who sits nearby and recites a Jātaka or the Dhammapada is not a robe-maker. Except for this one, for the others there is no offense regarding a group meal.

Addhayojananti ettakampi addhānaṃ gantukāmena. Yo pana dūraṃ gantukāmo, tattha vattabbameva natthi. Gacchantenāti addhānaṃ gacchantena, addhayojanabbhantare gāvutepi bhuñjituṃ vaṭṭati. Gatena bhuñjitabbanti gatena ekadivasaṃ bhuñjitabbaṃ. Nāvābhiruhanepi eseva nayo. Ayaṃ pana viseso – abhiruḷhena icchitaṭṭhānaṃ gantvāpi yāva na orohati tāva bhuñjitabbanti mahāpaccariyaṃ vuttaṃ. Catutthe āgateti ayaṃ antimaparicchedo, catutthepi āgate yattha na yāpenti; so mahāsamayo. Yattha pana sataṃ vā sahassaṃ vā sannipatanti, tattha vattabbameva natthi. Tasmā tādise kāle ‘‘mahāsamayo’’ti adhiṭṭhahitvā bhuñjitabbaṃ. Yo koci paribbājakasamāpannoti sahadhammikesu vā titthiyesu vā aññataro, etesañhi yena kenaci kate bhatte ‘‘samaṇabhattasamayo’’ti bhuñjitabbaṃ.

Half a yojana means: for a monk who wishes to travel such a distance. As for one who wishes to go far, there is nothing even to be said. While traveling means: for one who is traveling the distance; it is allowable to eat within half a yojana, even at one gāvuta. Having gone, one should eat means: having arrived, one may eat for one day. In the case of boarding a boat, this is the same rule. This, however, is the distinction: it is said in the Mahāpaccarī that for one who has boarded, even after having arrived at the desired destination, one may eat for as long as one has not disembarked. When the fourth has arrived means: this is the final limit; even when the fourth has arrived, when they cannot manage, that is a great occasion. Where, however, a hundred or a thousand assemble, there is nothing even to be said. Therefore, at such a time, one should eat, having determined, “This is a great occasion.” Any person belonging to the class of wanderers means: any one among co-religionists or heretics; indeed, when a meal has been prepared by any one of these, one should eat, determining, “This is an occasion of a meal for ascetics.”

220. Anāpatti samayeti sattasu samayesu aññatarasmiṃ anāpatti. Dve tayo ekatoti yepi akappiyanimantanaṃ sādiyitvā dve vā tayo vā ekato gahetvā bhuñjanti, tesampi anāpatti.

220. No offense on these occasions means: on any one of the seven occasions, there is no offense for one who is eating. Two or three together means: even for those who, having consented to an improper invitation, receive food together as two or three and eat, for them too there is no offense.

Tattha [Pg.81] animantitacatutthaṃ, piṇḍapātikacatutthaṃ, anupasampannacatutthaṃ, pattacatutthaṃ, gilānacatutthanti pañcannaṃ catukkānaṃ vasena vinicchayo veditabbo. Kathaṃ? Idhekacco cattāro bhikkhū ‘‘bhattaṃ gaṇhathā’’ti nimanteti. Tesu tayo gatā, eko na gato. Upāsako ‘‘eko bhante thero kuhi’’nti pucchati. Nāgato upāsakāti. So aññaṃ taṅkhaṇappattaṃ kañci ‘‘ehi bhante’’ti pavesetvā catunnampi bhattaṃ deti, sabbesaṃ anāpatti. Kasmā? Gaṇapūrakassa animantitattā. Tayo eva hi tattha nimantitā gaṇhiṃsu, tehi gaṇo na pūrati, gaṇapūrako ca animantito, tena gaṇo bhijjatīti idaṃ animantitacatutthaṃ.

Therein, the decision should be known by way of five groups of four: the group with an uninvited fourth, the group with an alms-food-gatherer as the fourth, the group with an unordained one as the fourth, the group with a bowl as the fourth, and the group with a sick one as the fourth. How so? Here, a certain person invites four monks, saying, “Accept the meal.” Among them, three go, one does not go. The lay follower asks, “Venerable sirs, where is the one elder?” They reply, “He has not come, O lay follower.” Then, inviting another monk who has just arrived at that moment, saying, “Come, venerable sir,” he brings him in and gives a meal to all four. There is no offense for any of them. Why? Because the one who completes the group was uninvited. For only three who were invited received the meal there; the group is not completed by them. And the one who completes the group was uninvited; by him the group is broken. This is the group with an uninvited fourth.

Piṇḍapātikacatutthe – nimantanakāle eko piṇḍapātiko hoti, so nādhivāseti. Gamanavelāya pana ‘‘ehi bhante’’ti vutte anadhivāsitattā anāgacchantampi ‘‘etha bhikkhaṃ lacchathā’’ti gahetvā gacchanti, so taṃ gaṇaṃ bhindati. Tasmā sabbesaṃ anāpatti.

In the case of the group with an alms-food-gatherer as the fourth: at the time of invitation, one is an alms-food-gatherer; he does not consent. However, at the time of departure, when it is said, “Come, venerable sir,” even though he is not coming because he has not consented, they take him and go, saying, “Come, you will receive alms-food.” He breaks that group. Therefore, there is no offense for any of them.

Anupasampannacatutthe – sāmaṇerena saddhiṃ nimantitā honti, sopi gaṇaṃ bhindati.

In the case of the group with an unordained one as the fourth: they are invited together with a novice; he too breaks the group.

Pattacatutthe – eko sayaṃ agantvā pattaṃ peseti; evampi gaṇo bhijjati. Tasmā sabbesaṃ anāpatti.

In the case of the group with a bowl as the fourth: one, not going himself, sends his bowl; even so, the group is broken. Therefore, there is no offense for any of them.

Gilānacatutthe – gilānena saddhiṃ nimantitā honti, tattha gilānasseva anāpatti, itaresaṃ pana gaṇapūrako hoti. Na hi gilānena gaṇo bhijjati. Tasmā tesaṃ āpattiyeva. Mahāpaccariyaṃ pana avisesena vuttaṃ.

In the case of the group with a sick one as the fourth: they are invited together with a sick person. There, there is no offense for the sick person only; for the others, however, he completes the group. Indeed, the group is not broken by a sick person. Therefore, for them there is indeed an offense. In the Mahāpaccarī, however, it is stated without distinction.

Samayaladdhako sayameva muccati, sesānaṃ gaṇapūrakattā āpattikaro hoti. Tasmā cīvaradānasamayaladdhakādīnampi vasena catukkāni veditabbāni. Sace pana adhivāsetvā gatesupi catūsu janesu eko paṇḍito bhikkhu ‘‘ahaṃ tumhākaṃ gaṇaṃ bhindissāmi, nimantanaṃ sādiyathā’’ti vatvā yāgukhajjakāvasāne bhattatthāya pattaṃ gaṇhantānaṃ adatvā ‘‘ime tāva bhikkhū bhojetvā vissajjetha, ahaṃ pacchā anumodanaṃ katvā gamissāmī’’ti nisinno. Tesu bhutvā gatesu ‘‘detha bhante patta’’nti upāsakena pattaṃ gahetvā bhatte dinne bhuñjitvā anumodanaṃ [Pg.82] katvā gacchati, sabbesaṃ anāpatti. Pañcannañhi bhojanānaṃyeva vasena gaṇabhojane visaṅketaṃ natthi. Odanena nimantitā kummāsaṃ gaṇhantāpi āpattiṃ āpajjanti. Tāni ca tehi ekato na gahitāni. Yāguādīsu pana visaṅketaṃ hoti, tāni tehi ekato gahitānīti. Evaṃ eko paṇḍito aññesampi anāpattiṃ karoti.

A monk who has obtained an occasion is freed by himself alone, but because he completes the group for the others, he causes them to incur an offense. Therefore, groups of four should also be known by way of those who have obtained an occasion for a robe-offering, and so on. If, however, among four persons who have consented and gone, one wise monk says, “I will break your group; consent to the invitation,” and then, at the end of the gruel and hard food, does not give his bowl to those taking the bowls for the meal, but sits down, saying, “First feed these monks and then dismiss them; I will give the blessing afterwards and then go.” When they have eaten and gone, the lay follower says, “Venerable sir, give me your bowl,” takes the bowl, and gives the meal; the monk eats, gives the blessing, and goes. In this case, there is no offense for any of them. Indeed, in the context of a group meal, the agreement pertains only to the five kinds of staple food. Those invited for boiled rice who receive barley-meal also incur an offense. And in this case, those staple foods were not received by them together. In the case of gruel and so on, however, there is a deviation from the agreement, even though those items were received by them together. Thus, one wise monk brings about no offense for the others as well.

Tasmā sace koci saṅghabhattaṃ kattukāmena nimantanatthāya pesito vihāraṃ āgamma ‘‘bhante, sve amhākaṃ ghare bhikkhaṃ gaṇhathā’’ti avatvā ‘‘bhattaṃ gaṇhathā’’ti vā ‘‘saṅghabhattaṃ gaṇhathā’’ti vā ‘‘saṅgho bhattaṃ gaṇhātū’’ti vā vadati, bhattuddesakena paṇḍitena bhavitabbaṃ, nemantanikā gaṇabhojanato piṇḍapātikā ca dhutaṅgabhedato mocetabbā. Kathaṃ? Evaṃ tāva vattabbaṃ – ‘‘sve na sakkā upāsakā’’ti. ‘‘Punadivase, bhante’’ti. ‘‘Punadivasepi na sakkā’’ti. Evaṃ yāva addhamāsampi haritvā puna vattabbo – ‘‘tvaṃ kiṃ avacā’’ti? Sace punapi ‘‘saṅghabhattaṃ gaṇhathā’’ti vadati, tato ‘‘imaṃ tāva upāsaka pupphaṃ kappiyaṃ karohi, imaṃ tiṇa’’nti evaṃ vikkhepaṃ katvā puna ‘‘kiṃ kathayitthā’’ti pucchitabbo. Sace punapi tatheva vadati, ‘‘āvuso, tvaṃ piṇḍapātike vā mahāthere vā na lacchasi, sāmaṇere lacchasī’’ti vattabbo. ‘‘Nanu, bhante asukasmiñca asukasmiñca gāme bhadante bhojesuṃ, ahaṃ kasmā na labhāmī’’ti ca vutte ‘‘te nimantetuṃ jānanti, tvaṃ na jānāsī’’ti. Te kathaṃ nimantesuṃ bhanteti? Te evamāhaṃsu – ‘‘amhākaṃ, bhante, bhikkhaṃ gaṇhathā’’ti. Sace sopi tatheva vadati, vaṭṭati. Atha punapi ‘‘bhattaṃ gaṇhathā’’ti vadati, ‘‘na dāni tvaṃ, āvuso, bahū bhikkhū lacchasi, tayo eva lacchasī’’ti vattabbo. ‘‘Nanu, bhante, asukasmiñca asukasmiñca gāme sakalaṃ bhikkhusaṅghaṃ bhojesuṃ, ahaṃ kasmā na labhāmī’’ti? ‘‘Tvaṃ nimantetuṃ na jānāsī’’ti. ‘‘Te kathaṃ nimantesu’’nti? Te ‘‘bhikkhaṃ gaṇhathā’’ti āhaṃsūti. Sace sopi ‘‘bhikkhaṃ gaṇhathā’’ti vadati, vaṭṭati. Atha punapi ‘‘bhattamevā’’ti vadati, tato vattabbo – ‘‘gaccha tvaṃ, natthamhākaṃ tava bhattenattho, nibaddhagocaro esa amhākaṃ, mayamettha piṇḍāya carissāmā’’ti. Taṃ ‘‘caratha, bhante’’ti vatvā āgataṃ pucchanti – ‘‘kiṃ bho laddhā bhikkhū’’ti. ‘‘Kiṃ etena bahu ettha vattabbaṃ, ‘therā sve piṇḍāya carissāmā’ti āhaṃsu. Mā dāni tumhe pamajjitthā’’ti. Dutiyadivase cetiyavattaṃ katvā ṭhitā bhikkhū saṅghattherena [Pg.83] vattabbā – ‘‘āvuso, dhuragāme saṅghabhattaṃ apaṇḍitamanusso pana agamāsi, gacchāma dhuragāme piṇḍāya carissāmā’’ti. Bhikkhūhi therassa vacanaṃ kātabbaṃ, na dubbacehi bhavitabbaṃ, gāmadvāre aṭṭhatvāva piṇḍāya caritabbaṃ. Tesu pattāni gahetvā nisīdāpetvā bhojentesu bhuñjitabbaṃ. Sace āsanasālāya bhattaṃ ṭhapetvā rathikāsu āhiṇḍantā ārocenti – ‘‘āsanasālāya, bhante, bhattaṃ gaṇhathā’’ti na vaṭṭati.

Therefore, if someone, sent for the purpose of inviting by one who wishes to make an offering of a meal to the Saṅgha, having come to the monastery, without saying, 'Venerable Sirs, tomorrow, please accept almsfood at our house,' instead says, 'Please accept the meal,' or 'Please accept the meal for the Saṅgha,' or 'May the Saṅgha accept the meal,' the meal-appointer should be wise. Those who accept the invitation should be freed from the offense of a group meal, and those who are alms-round-farers should be freed from the breaking of their ascetic practice. How? First, it should be said thus: 'Tomorrow is not possible, lay follower.' If he says, 'The day after, Venerable Sir?' it should be said, 'The day after is also not possible.' Having drawn this out for as long as half a month, he should be asked again: 'What did you say?' If he again says, 'Please accept the meal for the Saṅgha,' then, after creating a distraction thus: 'Lay follower, first make this flower allowable, this grass,' he should be asked again, 'What were you saying?' If he again speaks in the same way, it should be said: 'Friend, you will not get the alms-round-farers or the great elders; you will get the novices.' And when he says, 'But, Venerable Sir, in such-and-such a village they fed the venerable ones, why can I not get them?' it should be said: 'They know how to invite; you do not.' 'How did they invite, Venerable Sir?' 'They said thus: "Venerable Sirs, please accept our almsfood."' If he also speaks in the same way, it is allowable. But if he again says, 'Please accept the meal,' it should be said: 'Now, friend, you will not get many monks; you will get only three.' 'But, Venerable Sir, in such-and-such a village they fed the entire community of monks, why can I not get them?' 'You do not know how to invite.' 'How did they invite?' 'They said, "Please accept almsfood."' If he also says, 'Please accept almsfood,' it is allowable. But if he again says, 'Just the meal,' then it should be said: 'Go. We have no need for your meal. This is our regular alms-resort; we will go for alms here.' After he says, 'Go on your almsround, Venerable Sirs,' and returns, they ask him: 'Well, sir, did you get the monks?' 'What is the use of this? Much could be said here. The elders said, "Tomorrow we will go for alms." Now, do not be negligent.' On the second day, the monks who are standing, having performed their duties at the cetiya, should be told by the Saṅgha's elder: 'Friends, in the main village there is a meal for the Saṅgha, but an unwise person came to invite. Let us go; we will go for alms in the main village.' The monks should do the elder's bidding; they should not be difficult to speak to. Without standing at the village gate, they should go for alms. When the laypeople take their bowls, have them sit down, and feed them, it should be eaten. If, having placed the meal in the dining hall, they wander the streets and announce, 'Venerable Sirs, please accept the meal in the dining hall,' it is not allowable.

Atha pana bhattaṃ ādāya tattha tattha gantvā ‘‘bhattaṃ gaṇhathā’’ti vadanti, paṭikacceva vā vihāraṃ abhiharitvā patirūpe ṭhāne ṭhapetvā āgatāgatānaṃ denti, ayaṃ abhihaṭabhikkhā nāma vaṭṭati. Sace pana bhattasālāya dānaṃ sajjetvā taṃ taṃ pariveṇaṃ pahiṇanti ‘‘bhattasālāya bhattaṃ gaṇhathā’’ti, na vaṭṭati. Ye pana manussā piṇḍacārike bhikkhū disvā āsanasālaṃ sammajjitvā tattha nisīdāpetvā bhojenti, na te paṭikkhipitabbā. Ye pana gāme bhikkhaṃ alabhitvā gāmato nikkhamante bhikkhū disvā ‘‘bhante bhattaṃ gaṇhathā’’ti vadanti, te paṭikkhipitabbā, na vā nivattitabbaṃ. Sace ‘‘nivattatha, bhante, bhattaṃ gaṇhathā’’ti vadanti, ‘‘nivattathā’’ti vuttapade nivattituṃ vaṭṭati. ‘‘Nivattatha bhante, ghare bhattaṃ kataṃ, gāme bhattaṃ kata’’nti vadanti, gehe ca gāme ca bhattaṃ nāma yassa kassaci hotīti nivattituṃ vaṭṭati. ‘‘Nivattatha, bhattaṃ gaṇhathā’’ti sambandhaṃ katvā vadanti, nivattituṃ na vaṭṭati. Āsanasālato piṇḍāya carituṃ nikkhamante disvā ‘‘nisīdatha bhante bhattaṃ gaṇhathā’’ti vuttepi eseva nayo. Niccabhattanti dhuvabhattaṃ vuccati. ‘‘Niccabhattaṃ gaṇhathā’’ti vadanti, bahūnampi ekato gahetuṃ vaṭṭati. Salākabhattādīsupi eseva nayo. Sesamettha uttānameva.

Furthermore, if, taking a meal, they go here and there saying, 'Please accept the meal,' or if, having brought it to the monastery in advance and placed it in a suitable spot, they give it to those who have come, this is called 'brought-forward almsfood' and is allowable. But if, having prepared a gift of food in the dining hall, they send a message to each monastic dwelling saying, 'Please accept the meal in the dining hall,' it is not allowable. However, people who see monks on their alms-round, sweep the assembly hall, have them sit there, and feed them—they should not be refused. But as for people who see monks leaving the village, not having obtained almsfood, and say, 'Venerable Sirs, please accept the meal,' they should be refused, or one should not turn back. If they say, 'Turn back, Venerable Sirs, please accept the meal,' it is allowable to turn back at the spoken word 'turn back.' If they say, 'Turn back, Venerable Sirs, a meal is prepared at home; a meal is prepared in the village,' since a meal in a home or a village is for anyone whatsoever, it is allowable to turn back. If they say, 'Turn back, please accept the meal,' making it a single phrase, it is not allowable to turn back. This same principle applies when, seeing monks leaving the assembly hall to go for alms, one says, 'Sit down, Venerable Sirs, please accept the meal.' A fixed meal is called a 'regular meal.' If they say, 'Please accept the regular meal,' it is allowable for many to accept it together. This same principle applies to ticket-meals and so on. The rest here is self-evident.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

It has the same origin as the rule on sheep's wool. It is an offense of commission, there is no exemption through perception, it can be unintentional, it is an offense by formulation, it is a bodily action, it involves three mind-states and three feelings.

Gaṇabhojanasikkhāpadaṃ dutiyaṃ.

The Second Training Rule on Group Meals.

3. Paramparabhojanasikkhāpadavaṇṇanā

3. The Explanation of the Training Rule Concerning Successive Meals

221. Tatiyasikkhāpade – na kho idaṃ orakaṃ bhavissati, yathayime manussā sakkaccaṃ bhattaṃ karontīti, yena niyāmena ime manussā sakkaccaṃ bhattaṃ [Pg.84] karonti, tena ñāyati – ‘‘idaṃ sāsanaṃ idaṃ vā buddhappamukhe saṅghe dānaṃ na kho orakaṃ bhavissati, parittaṃ lāmakaṃ neva bhavissatī’’ti. Kirapatikoti ettha ‘‘kiro’’ti tassa kulaputtassa nāmaṃ; adhipaccaṭṭhena pana ‘‘kirapatiko’’ti vuccati. So kira issaro adhipati māsautusaṃvaccharaniyāmena vetanaṃ datvā kammakārake kammaṃ kāreti. Badarā paṭiyattāti upacāravasena vadati. Badaramissenāti badarasāḷavena.

221. In the third training rule: The phrase 'This will not be paltry, as these people carefully prepare food' means that by the method through which these people carefully prepare food, it is understood: 'This teaching, or this gift to the Sangha with the Buddha at its head, will certainly not be paltry; it will certainly not be little or inferior.' Herein, in the word 'Kirapatiko,' 'Kiro' is the name of that clansman; however, in the sense of 'lordship,' he is called 'Kirapatiko.' It is said that he, being a master and a chief, having given wages according to a monthly, seasonal, or annual arrangement, causes the laborers to do the work. The statement 'The jujubes are prepared' is spoken by way of conventional speech. 'With a mixture of jujube' means with jujube juice.

222. Ussūre āhariyitthāti atidivā āhariyittha.

222. 'It was brought after sunrise' means it was brought very late in the day.

226. Mayhaṃ bhattapaccāsaṃ itthannāmassa dammīti ayaṃ bhattavikappanā nāma sammukhāpi parammukhāpi vaṭṭati. Sammukhā disvā ‘‘tuyhaṃ vikappemī’’ti vatvā bhuñjitabbaṃ, adisvā pañcasu sahadhammikesu ‘‘itthannāmassa vikappemī’’ti vatvā bhuñjitabbaṃ. Mahāpaccariyādīsu pana parammukhāvikappanāva vuttā. Sā cāyaṃ yasmā vinayakammena saṅgahitā, tasmā bhagavato vikappetuṃ na vaṭṭati. Bhagavati hi gandhakuṭiyaṃ nisinnepi saṅghamajjhe nisinnepi saṅghena gaṇappahonake bhikkhū gahetvā taṃ taṃ kammaṃ kataṃ sukatameva hoti, bhagavā neva kammaṃ kopeti; na sampādeti. Na kopeti dhammissarattā, na sampādeti agaṇapūrakattā.

226. 'I give my expectation of food to so-and-so'—this is called the formal disposal of food, and it is allowable both in the presence of and in the absence of the other party. In their presence, having seen them, one should eat after saying, 'I formally dispose this to you.' In their absence, one should eat after saying before five companions in the Dhamma, 'I formally dispose this to so-and-so.' In the Mahāpaccariyā and other commentaries, however, only formal disposal in absence is mentioned. And since this is included as a formal act of the Vinaya, it is not allowable to formally dispose of food to the Blessed One. For even when the Blessed One is sitting in the Perfumed Chamber or in the midst of the Sangha, when the Sangha, having taken a sufficient number of monks to form a quorum, has performed that particular act, it is indeed well-done. The Blessed One neither invalidates the act nor does he complete it. He does not invalidate it because of being the Lord of the Dhamma; he does not complete it because of not being one who completes the quorum.

229. Dve tayo nimantane ekato bhuñjatīti dve tīṇi nimantanāni ekapatte pakkhipitvā missetvā ekaṃ katvā bhuñjatīti attho. Dve tīṇi kulāni nimantetvā ekasmiṃ ṭhāne nisīdāpetvā ito cito ca āharitvā bhattaṃ ākiranti, sūpabyañjanaṃ ākiranti, ekamissakaṃ hoti, ettha anāpattīti mahāpaccariyaṃ vuttaṃ. Sace pana mūlanimantanaṃ heṭṭhā hoti, pacchimaṃ pacchimaṃ upari, taṃ uparito paṭṭhāya bhuñjantassa āpatti. Hatthaṃ pana anto pavesetvā paṭhamanimantanato ekampi kabaḷaṃ uddharitvā bhuttakālato paṭṭhāya yathā tathā vā bhuñjantassa anāpatti. Sacepi tattha khīraṃ vā rasaṃ vā ākiranti, yena ajjhotthataṃ bhattaṃ ekarasaṃ hoti, koṭito paṭṭhāya bhuñjantassa anāpattīti mahāpaccariyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ pana vuttaṃ – ‘‘khīrabhattaṃ vā rasabhattaṃ vā labhitvā nisinnassa tattheva aññepi khīrabhattaṃ vā rasabhattaṃ vā ākiranti, khīraṃ vā rasaṃ vā pivato anāpatti. Bhuñjantena pana paṭhamaṃ laddhamaṃsakhaṇḍaṃ vā bhattapiṇḍaṃ [Pg.85] vā mukhe pakkhipitvā koṭito paṭṭhāya bhuñjituṃ vaṭṭati. Sappipāyāsepi eseva nayo’’ti.

229. 'Eating from two or three invitations together' means eating after putting the food from two or three invitations into one bowl, mixing it, and making it into one meal. If two or three families, having invited a monk, seat him in one place and bring food from here and there, pouring rice and pouring soup and curry so that it becomes a single mixture, herein there is no offense; so it is said in the Mahāpaccariyā. But if the food from the original invitation is at the bottom and the food from subsequent invitations is on top, there is an offense for one who eats starting from the top. However, if one inserts one's hand, takes out even a single morsel from the first invitation's food, and from the time of having eaten it, eats in any way whatsoever, there is no offense. And if milk or broth is poured there, by which the food is covered and becomes of a single taste, there is no offense for one who eats starting from the edge; so it is said in the Mahāpaccariyā. But in the Mahāaṭṭhakathā it is said: 'For one who has received milk-rice or broth-rice and is seated, if others then pour more milk-rice or broth-rice onto it, there is no offense in drinking the milk or broth. But one who is eating should first put the piece of meat or lump of rice that was first received into the mouth, and then it is allowable to eat starting from the edge. This is the same method for ghee-porridge as well.'

Mahāupāsako bhikkhuṃ nimanteti, tassa kulaṃ upagatassa upāsakopi tassa puttadārabhātikabhaginiādayopi attano attano koṭṭhāsaṃ āharitvā patte pakkhipanti, upāsakena paṭhamaṃ dinnaṃ abhuñjitvā pacchā laddhaṃ bhuñjantassa ‘‘anāpattī’’ti mahāaṭṭhakathāyaṃ vuttaṃ. Kurundaṭṭhakathāyaṃ pana vaṭṭatīti vuttaṃ. Mahāpaccariyaṃ ‘‘sace pāṭekkaṃ pacanti, attano attano pakkabhattato āharitvā denti, tattha pacchā āhaṭaṃ paṭhamaṃ bhuñjantassa pācittiyaṃ. Yadi pana sabbesaṃ ekova pāko hoti, paramparabhojanaṃ na hotī’’ti vuttaṃ. Mahāupāsako nimantetvā nisīdāpeti, añño manusso pattaṃ gaṇhāti, na dātabbaṃ. Kiṃ bhante na dethāti? Nanu upāsaka tayā nimantitamhāti! Hotu bhante, laddhaṃ laddhaṃ bhuñjathāti vadati, bhuñjituṃ vaṭṭati. Aññena āharitvā bhatte dinne āpucchitvāpi bhuñjituṃ vaṭṭatīti kurundiyaṃ vuttaṃ.

A great lay devotee invites a monk. When that monk has gone to the house, the lay devotee and his son, wife, brother, sister, and others bring their own respective portions and place them in the bowl. In the Mahāaṭṭhakathā it is said: 'For one who does not eat what was first given by the lay devotee but eats what was received later, there is no offense.' But in the Kurundaṭṭhakathā, it is said that this is allowable. In the Mahāpaccariyā it is said: 'If they cook separately and bring and give food from their own cooked portions, in that case, for one who first eats what was brought later, there is a pācittiya offense. But if the cooking for all of them is one and the same, it is not sequential eating.' A great lay devotee invites a monk and seats him. Another person takes the bowl; it should not be given. If asked, 'Venerable sir, why do you not give it?' one should say, 'Lay devotee, were we not invited by you?' If he says, 'Let it be, venerable sir, eat whatever you receive,' it is allowable to eat. It is said in the Kurundī that if food is brought and given by another, it is allowable to eat even after asking permission of the original inviter.

Anumodanaṃ katvā gacchantaṃ dhammaṃ sotukāmā ‘‘svepi bhante āgaccheyyāthā’’ti sabbe nimantenti, punadivase āgantvā laddhaṃ laddhaṃ bhuñjituṃ vaṭṭati. Kasmā? Sabbehi nimantitattā. Eko bhikkhu piṇḍāya caranto bhattaṃ labhati, tamañño upāsako nimantetvā ghare nisīdāpeti, na ca tāva bhattaṃ sampajjati. Sace so bhikkhu piṇḍāya caritvā laddhabhattaṃ bhuñjati, āpatti. Abhutvā nisinne ‘‘kiṃ bhante na bhuñjasī’’ti vutte ‘‘tayā nimantitattā’’ti vatvā laddhaṃ laddhaṃ bhuñjatha bhante’’ti vutto bhuñjati, vaṭṭati.

As a monk is leaving after having given the blessing, all the lay devotees, desiring to hear the Dhamma, invite him, saying, 'Venerable sir, please come tomorrow as well.' On the next day, having come, it is allowable for him to eat whatever he receives. Why? Because he was invited by all. A certain monk, while wandering for alms, receives food. Another lay devotee invites him and seats him in his house, but the food is not yet ready. If that monk eats the food he received from wandering for alms, there is an offense. While he is sitting without having eaten, upon being asked, 'Venerable sir, why do you not eat?' he should say, 'Because I was invited by you.' If he is then told, 'Venerable sir, please eat whatever you have received,' and he eats, it is allowable.

Sakalena gāmenāti sakalena gāmena ekato hutvā nimantitasseva yattha katthaci bhuñjato anāpatti. Pūgepi eseva nayo. Nimantiyamāno bhikkhaṃ gahessāmīti bhaṇatīti ‘‘bhattaṃ gaṇhā’’ti nimantiyamāno ‘‘na mayhaṃ tava bhattenattho, bhikkhaṃ gaṇhissāmī’’ti vadati. Ettha pana mahāpadumatthero āha – ‘‘evaṃ vadanto imasmiṃ sikkhāpade animantanaṃ kātuṃ sakkoti, bhuñjanatthāya pana okāso kato hotīti neva gaṇabhojanato na cārittato muccatī’’ti. Mahāsumatthero āha – ‘‘yadaggena animantanaṃ kātuṃ sakkoti, tadaggena neva gaṇabhojanaṃ na cārittaṃ hotī’’ti. Sesaṃ uttānameva.

'By the entire village' means: for one who has been invited together with the entire village, there is no offense in eating anywhere whatsoever. In the case of a group, this is the same method. 'When being invited, one says, "I will take alms-food"' means: when being invited with, "Take the meal," one says, "I have no need of your meal; I will take alms-food." Here, however, the Elder Mahāpaduma said: "By speaking thus, in this training rule, one is able to make it a non-invitation. However, since an opportunity to eat has been created, one is freed from neither the group-meal offense nor from the successive-meal offense." The Elder Mahāsuma said: "To the extent that one is able to make it a non-invitation, to that extent it is neither a group-meal nor a successive-meal offense." The rest is self-evident.

Kathinasamuṭṭhānaṃ [Pg.86] – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ ettha hi bhojanaṃ kiriyā, avikappanaṃ akiriyā, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

This training rule is of Kathina-origin. It arises from body and speech, and from body, speech, and mind. It involves both action and non-action; indeed, in this case, eating is the action, and the failure to make a formal arrangement is the non-action. There is no release from the offense even without the perception of transgression. It does not require a mind of transgression. It is an offense by formulation. It is a bodily action and a verbal action. It has three kinds of consciousness and three kinds of feeling.

Paramparabhojanasikkhāpadaṃ tatiyaṃ.

The third, the training rule on successive meals.

4. Kāṇamātāsikkhāpadavaṇṇanā

4. The Explanation of the Kāṇamātā Training Rule

230. Catutthasikkhāpade – kāṇamātāti kāṇāya mātā. Sā kirassā dhītā abhirūpā ahosi, ye ye taṃ passanti, te te rāgena kāṇā honti, rāgandhā hontīti attho. Tasmā paresaṃ kāṇabhāvakaraṇato ‘‘kāṇā’’ti vissutā ahosi. Tassā vasena mātāpissā ‘‘kāṇamātā’’ti pākaṭā jātā. Āgatanti āgamanaṃ. Kismiṃ viyāti kīdisaṃ viya; lajjanakaṃ viya hotīti adhippāyo. Rittahatthaṃ gantunti rittā hatthā asmiṃ gamane tadidaṃ rittahatthaṃ, taṃ rittahatthaṃ gamanaṃ gantuṃ lajjanakaṃ viya hotīti vuttaṃ hoti. Parikkhayaṃ agamāsīti upāsikā ariyasāvikā bhikkhū disvā santaṃ adātuṃ na sakkoti, tasmā tāva dāpesi, yāva sabbaṃ parikkhayaṃ agamāsi. Dhammiyā kathāyāti ettha kāṇāpi mātu atthāya desiyamānaṃ dhammaṃ suṇantī desanāpariyosāne sotāpannā ahosi. Uṭṭhāyāsanā pakkāmīti āsanato uṭṭhahitvā gato. Sopi puriso ‘‘satthā kira kāṇamātāya nivesanaṃ agamāsī’’ti sutvā kāṇaṃ ānetvā pakatiṭṭhāneyeva ṭhapesi.

230. In the fourth training rule: 'Kāṇamātā' means the mother of Kāṇā. It is said that her daughter was of excellent appearance. Whichever men saw her, those men became blind with lust; the meaning is that they became blind with desire. Therefore, because she caused other men to become blind, she was renowned as 'Kāṇā'. In connection with her, her mother also became well-known as 'Kāṇamātā'. 'Āgataṃ' means coming. 'Kismiṃ viya' means 'like what?'; the intention is that it is like something shameful. 'Rittahatthaṃ gantuṃ' means: in this going, the hands are empty, thus it is 'empty-handed'; to make that journey empty-handed is like something shameful, is what is meant. 'Parikkhayaṃ agamāsi' means: the female lay disciple was a noble disciple; upon seeing the bhikkhus, she was unable not to give what was available. Therefore, she caused gifts to be given until everything was exhausted. In 'Dhammiyā kathāya': here, Kāṇā, while listening to the Dhamma being taught for her mother's benefit, became a stream-enterer at the conclusion of the discourse. 'Uṭṭhāyāsanā pakkāmi' means he rose from his seat and went. That man, too, upon hearing, 'It is said the Teacher went to Kāṇamātā's residence,' brought Kāṇā back and established her in her original position as his wife.

231. Imasmiṃ pana vatthusmiṃ uppannamatte appaññatteyeva sikkhāpade pātheyyavatthu udapādi, tasmā anantarameva cetaṃ dassetuṃ ‘‘tena kho pana samayenā’’tiādi vuttaṃ. Sopi ca upāsako ariyasāvakattā sabbameva dāpesi. Tena vuttaṃ – ‘‘parikkhayaṃ agamāsī’’ti.

231. Furthermore, just as this story of the cakes had arisen, even before the training rule was formulated, the story concerning provisions arose. Therefore, to show this immediately after, the passage beginning, 'Now at that time...' was spoken by the compilers of the canon. That male lay follower, too, being a noble disciple, caused all the sattu-flour to be given. For that reason, it was said, 'it was exhausted.'

233. Yaṃkiñci paheṇakatthāyāti paṇṇākāratthāya paṭiyattaṃ yaṃkiñci atirasakamodakasakkhalikādi sabbaṃ idha pūvotveva saṅkhyaṃ gacchati. Yaṃkiñci [Pg.87] pātheyyatthāyāti maggaṃ gacchantānaṃ antarāmaggatthāya paṭiyattaṃ yaṃkiñci baddhasattuabaddhasattutilataṇḍulādi sabbaṃ idha manthotveva saṅkhyaṃ gacchati. Tato ce uttarinti sacepi tatiyaṃ pattaṃ thūpīkataṃ gaṇhāti, pūvagaṇanāya pācittiyaṃ.

233. 'Whatever is for the purpose of a gift' means: whatever is prepared for the purpose of a present, such as atirasaka-cakes, laḍḍu-cakes, mouse-ear-cakes, and so on—all of this, in this context, is counted only as 'cake' (pūva). 'Whatever is for the purpose of provisions' means: whatever is prepared for those going on a journey, for the middle of the way, such as bound sattu-flour, unbound sattu-flour, sesame, rice, and so on—all of this, in this context, is counted only as 'sattu-flour' (mantha). 'If one goes beyond that' means: if one accepts even a third bowlful piled up, a pācittiya offense is incurred for each cake in the count.

Dvattipattapūre paṭiggahetvāti mukhavaṭṭiyā heṭṭhimalekhāya samapūre patte gahetvā. Amutra mayā dvattipattapūrāti ettha sace dve gahitā, ‘‘atra mayā dve pattapūrā paṭiggahitā, tvaṃ ekaṃ gaṇheyyāsī’’ti vattabbaṃ. Tenāpi aññaṃ passitvā ‘‘paṭhamaṃ āgatena dve pattapūrā gahitā, mayā eko, mā tvaṃ gaṇhī’’ti vattabbaṃ. Yena paṭhamaṃ eko gahito, tassāpi paramparārocane eseva nayo. Yena pana sayameva tayo gahitā, tena aññaṃ disvā ‘‘mā kho ettha paṭiggaṇhi’’ cceva vattabbaṃ. Paṭikkamanaṃ nīharitvāti āsanasālaṃ haritvā, āsanasālaṃ gacchantena ca chaḍḍitasālā na gantabbā. Yattha mahā bhikkhusaṅgho nisīdati, tattha gantabbaṃ. Mahāpaccariyaṃ pana vuttaṃ ‘‘yā laddhaṭṭhānato āsannā āsanasālā, tattha gantabbaṃ. Attano ‘sandiṭṭhānaṃ vā sambhattānaṃ vā ekanikāyikānaṃ vā dassāmī’ti aññattha gantuṃ na labbhati. Sace panassa nibaddhanisīdanaṭṭhānaṃ hoti, dūrampi gantuṃ vaṭṭatī’’ti.

'Having accepted two or three bowlfuls' means having accepted bowls filled level with the lower rim of the mouth-rim. In the passage, 'There, by me, two or three bowlfuls...': if two have been accepted, one should say, 'Here, I have accepted two bowlfuls; you may accept one.' That bhikkhu, upon seeing another, should say, 'The one who came first accepted two bowlfuls; I have accepted one. You should not accept any.' For one who first accepted one, this is the same method for informing in succession. However, one who has by himself accepted three, upon seeing another, should just say, 'Do not accept anything here.' 'Having taken it away to a secluded place' means having brought it to the assembly hall. And one going to the assembly hall should not go to a hall that has been abandoned. One should go where the great Saṅgha of bhikkhus sits. However, in the Mahāpaccarī it is said: 'One should go to whichever assembly hall is nearest to the place where one received the alms. One is not permitted to go elsewhere thinking, "I will give to my acquaintances," or "to my companions," or "to those of the same Nikāya." But if one has a regular place for sitting, it is permissible to go even if it is far.'

Saṃvibhajitabbanti sace tayo pattapūrā gahitā, ekaṃ attano ṭhapetvā dve bhikkhusaṅghassa dātabbā. Sacce dve gahitā, ekaṃ attano ṭhapetvā eko saṅghassa dātabbo, yathāmittaṃ pana dātuṃ na labbhati. Yena eko gahito, na tena kiñci akāmā dātabbaṃ, yathāruci kātabbaṃ.

'It should be shared' means: if three bowlfuls have been accepted, setting aside one for oneself, two should be given to the Saṅgha of bhikkhus. If two have been accepted, setting aside one for oneself, one should be given to the Saṅgha. However, one is not permitted to give to friends as one likes. One who has accepted one bowlful need not give anything unwillingly; one may do as one wishes.

235. Gamane paṭippassaddheti antarāmagge upaddavaṃ vā disvā anatthikatāya vā ‘‘mayaṃ idāni na pesissāma, na gamissāmā’’ti evaṃ gamane paṭippassaddhe upacchinne. Ñātakānaṃ pavāritānanti etesaṃ bahumpi dentānaṃ paṭiggaṇhantassa anāpatti. Aṭṭhakathāsu pana ‘‘tesampi pātheyyapaheṇakatthāya paṭiyattato pamāṇameva vaṭṭatī’’ti vuttaṃ. Sesaṃ uttānameva.

235. 'When the journey has been abandoned' means: when, having seen danger on the way or due to a lack of desire, the intention to go has subsided and ceased with the thought, 'We will not send now, we will not go now.' 'For relatives who have given an invitation' means: for one who accepts from these, there is no offense even if they give much. However, in the commentaries it is said: 'For them too, from what is prepared for the purpose of provisions and gifts, only the specified amount is allowable.' The rest is self-evident.

Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

This training rule arises from six origins. It is an offense of commission. There is no release from the offense even without the perception of transgression. It does not require a mind of transgression. It is an offense by formulation. It is a bodily action and a verbal action. It has three kinds of consciousness and three kinds of feeling.

Kāṇamātāsikkhāpadaṃ catutthaṃ.

The fourth, the Kāṇamātā training rule.

5. Paṭhamapavāraṇasikkhāpadavaṇṇanā

5. Commentary on the First Pavāraṇā Training Rule

236. Pañcamasikkhāpade [Pg.88] – bhikkhū bhuttāvī pavāritāti brāhmaṇena ‘‘gaṇhatha, bhante, yāva icchathā’’ti evaṃ yāvadatthapavāraṇāya, sayañca ‘‘alaṃ, āvuso, thokaṃ thokaṃ dehī’’ti evaṃ paṭikkhepapavāraṇāya pavāritā. Paṭivissaketi sāmantagharavāsike.

236. In the fifth training rule: `bhikkhū bhuttāvī pavāritā` means that they have been invited by a brahmin with an invitation to take as much as desired (`yāvadatthapavāraṇā`), thus: 'Venerable sirs, take as much as you wish'; and by their own invitation of refusal (`paṭikkhepavāraṇā`), thus: 'Friend, enough, give just a little.' `Paṭivissake` means householders living nearby.

237. Kākoravasaddanti kākānaṃ oravasaddaṃ; sannipatitvā viravantānaṃ saddaṃ. Alametaṃ sabbanti ettha tikāraṃ avatvāva ‘‘alametaṃ sabbaṃ’’ ettakaṃ vattuṃ vaṭṭati.

237. `Kākoravasaddaṃ` means the collective sound of crows; the sound of them having gathered and crying out. In `alametaṃ sabbanti`, it is proper to say just `alametaṃ sabbaṃ` without uttering the letter 'ti'.

238-9. Bhuttāvīti bhuttavā. Tattha ca yasmā yena ekampi sitthaṃ saṅkhāditvā vā asaṅkhāditvā vā ajjhoharitaṃ hoti, so ‘‘bhuttāvī’’ti saṅkhyaṃ gacchati, tenassa padabhājane ‘‘bhuttāvī nāma pañcannaṃ bhojanāna’’ntiādi vuttaṃ. Pavāritoti katapavāraṇo, katapaṭikkhepo. Sopi ca yasmā na paṭikkhepamattena, atha kho pañcaṅgavasena, tenassa padabhājane ‘‘pavārito nāma asanaṃ paññāyatī’’tiādi vuttaṃ. Tattha yasmā ‘‘asanaṃ paññāyatī’’ti iminā vippakatabhojano, ‘‘pavārito’’ti vutto. Yo ca vippakatabhojano, tena kiñci bhuttaṃ, kiñci abhuttaṃ, yañca bhuttaṃ; taṃ sandhāya ‘‘bhuttāvī’’tipi saṅkhyaṃ gacchati, tasmā bhuttāvīvacanena visuṃ kañci atthasiddhiṃ na passāma. ‘‘Dirattatirattaṃ, chappañcavācāhī’’tiādīsu (pāci. 61-62) pana dirattādivacanaṃ viya pavāritapadassa parivārakabhāvena byañjanasiliṭṭhatāya cetaṃ vuttanti veditabbaṃ.

`Bhuttāvī` means one who has eaten. And in this context, because one by whom even a single morsel has been swallowed, whether chewed or not chewed, is counted as a `bhuttāvī`, it is therefore stated in the word analysis for this term: '`Bhuttāvī` means, of the five kinds of food...' and so on. `Pavārito` means one who has made a refusal, one who has declined. And he too is not so merely by declining, but rather it is by way of five factors; therefore, in the word analysis for this term it is stated: '`Pavārito` is known when eating is apparent...' and so on. Therein, because by this phrase 'eating is apparent' one whose eating is incomplete is called `pavārito`. And for one whose eating is incomplete, something has been eaten by him, and something has not been eaten. And with reference to what has been eaten, he is also counted as a `bhuttāvī`. Therefore, by the word `bhuttāvī` we do not see any separate accomplishment of meaning. However, it should be understood that this was stated as an accompaniment to the word `pavārito` and for the elegance of the phrasing, like the words 'two nights' and so on in 'for two or three nights, with five or six words...' and so on.

Asanaṃ paññāyatītiādīsu vippakatabhojanaṃ dissati, bhuñjamāno ceso puggalo hotīti attho. Bhojanaṃ paññāyatīti pavāraṇappahonakabhojanaṃ dissati. Odanādīnaṃ ce aññataraṃ paṭikkhipitabbaṃ bhojanaṃ hotīti attho. Hatthapāse ṭhitoti pavāraṇappahonakaṃ bhojanaṃ gaṇhitvā dāyako aḍḍhateyyahatthappamāṇe okāse hotīti attho. Abhiharatīti so ce dāyako tassa taṃ bhattaṃ kāyena abhiharatīti attho. Paṭikkhepo paññāyatīti paṭikkhepo dissati; tañce abhihaṭaṃ so bhikkhu kāyena vā vācāya vā paṭikkhipatīti attho. Evaṃ pañcannaṃ aṅgānaṃ vasena pavārito nāma hotīti. Vuttampi cetaṃ –

In the phrases beginning with `asanaṃ paññāyati`: incomplete eating is seen; the meaning is, if that person is in the act of eating. `Bhojanaṃ paññāyati` means: food sufficient for `pavāraṇā` is seen. The meaning is: if it is a food worthy of being refused, one or another of rice, etc. `Hatthapāse ṭhito` means: the meaning is, if the donor, having taken food sufficient for `pavāraṇā`, is in a place of the measure of two and a half cubits. `Abhiharati` means: the meaning is, if that donor brings that food to him with the body. `Paṭikkhepo paññāyati` means: refusal is seen; the meaning is, if that monk refuses that which has been brought forward, either by body or by speech. Thus, by way of the five factors, one is called `pavārito`. And this was also stated:

‘‘Pañcahi [Pg.89] upāli ākārehi pavāraṇā paññāyati – asanaṃ paññāyati, bhojanaṃ paññāyati, hatthapāse ṭhito, abhiharati, paṭikkhepo paññāyatī’’ti (pari. 428).

"Upāli, `pavāraṇā` is apparent through five aspects: the act of eating is apparent, the food is apparent, one is standing within hand's reach, one brings it forward, and the refusal is apparent."

Tatrāyaṃ vinicchayo – ‘‘asana’’ntiādīsu tāva yañca asnāti yañca bhojanaṃ hatthapāse ṭhitena abhihaṭaṃ paṭikkhipati, taṃ ‘‘odano, kummāso, sattu, maccho, maṃsa’’nti imesaṃ aññatarameva veditabbaṃ. Tattha odano nāma – sāli, vīhi, yavo, godhumo, kaṅgu, varako, kudrūsakoti sattannaṃ dhaññānaṃ taṇḍulehi nibbatto. Tattha ‘‘sālī’’ti antamaso nīvāraṃ upādāya sabbāpi sālijāti. ‘‘Vīhī’’ti sabbāpi vīhijāti. ‘‘Yavagodhumesu’’ bhedo natthi. ‘‘Kaṅgū’’ti setarattakāḷabhedā sabbāpi kaṅgujāti. ‘‘Varako’’ti antamaso varakacorakaṃ upādāya sabbā setavaṇṇā varakajāti. ‘‘Kudrūsako’’ti kāḷako dravo ceva sāmākādibhedā ca sabbāpi tiṇadhaññajāti.

Herein is the determination: In 'eating' and so on, first, both the food that one is eating and the food that, being brought forward by one standing within hand's reach, one refuses—that should be understood as one of these: 'cooked rice, barley-meal, flour, fish, or meat.' Therein, 'cooked rice' (`odana`) is what is produced from the grains of seven kinds of cereal: `sāli`, `vīhi`, `yava`, `godhuma`, `kaṅgu`, `varaka`, and `kudrūsaka`. Therein, `sāli` means every variety of `sāli`, including at the very least wild rice (`nīvāra`). `Vīhi` means every variety of `vīhi`. Between `yava` and `godhuma` there is no difference. `Kaṅgu` means every variety of `kaṅgu`, with its distinctions of white, red, and black. `Varaka` means every white-colored variety of `varaka`, including at the very least the coarse `varaka` (`varakacoraka`). `Kudrūsaka` means the black `drava` grain and every variety of grass-grain with distinctions such as `sāmāka`.

Nīvāravarakacorakā cettha ‘‘dhaññānulomā’’ti vadanti. Dhaññāni vā hontu dhaññānulomāni vā, etesaṃ vuttappabhedānaṃ sattannaṃ dhaññānaṃ taṇḍule gahetvā ‘‘bhattaṃ pacissāmā’’ti vā ‘‘yāguṃ pacissāmā’’ti vā ‘‘ambilapāyāsādīsu aññataraṃ pacissāmā’’ti vā yaṃkiñci sandhāya pacantu, sace uṇhaṃ sītalaṃ vā bhuñjantānaṃ bhojanakāle gahitagahitaṭṭhāne odhi paññāyati, odanasaṅgahameva gacchati, pavāraṇaṃ janeti. Sace odhi na paññāyati, yāgusaṅgahaṃ gacchati, pavāraṇaṃ na janeti.

Herein, `nīvāra` and `varakacoraka` are called 'conforming to grain' (`dhaññānulomā`). Whether they are grains or conform to grain, let them take the grains of these seven aforementioned types and cook them with whatever intention—be it, 'We will cook rice,' or 'We will cook gruel,' or 'We will cook one of the sour milk-rice dishes, etc.' If, when eating it hot or cold, a demarcation (`odhi`) is apparent at the place where it is taken up, it is included as cooked rice (`odana`) and generates a `pavāraṇā`. If a demarcation is not apparent, it is included as gruel (`yāgu`) and does not generate a `pavāraṇā`.

Yopi pāyāso vā paṇṇaphalakaḷīramissakā ambilayāgu vā uddhanato otāritamattā abbhuṇhā hoti, āvajjitvā pivituṃ sakkā, hatthena gahitokāsepi odhiṃ na dasseti, pavāraṇaṃ na janeti. Sace pana usumāya vigatāya sītalībhūtā ghanabhāvaṃ gacchati, odhiṃ dasseti, puna pavāraṇaṃ janeti. Pubbe tanubhāvo na rakkhati. Sacepi dadhitakkādīni āropetvā bahupaṇṇaphalakaḷīre pakkhipitvā muṭṭhimattāpi taṇḍulā pakkhittā honti, bhojanakāle ce odhi paññāyati, pavāraṇaṃ janeti. Ayāguke nimantane ‘‘yāguṃ dassāmā’’ti bhatte udakakañjikakhīrādīni ākiritvā ‘‘yāguṃ gaṇhathā’’ti denti. Kiñcāpi tanukā honti, pavāraṇaṃ janetiyeva[Pg.90]. Sace pana pakkuthitesu udakādīsu pakkhipitvā pacitvā denti, yāgusaṅgahameva gacchati. Yāgusaṅgahaṃ gatepi tasmiṃ vā aññasmiṃ vā yattha macchamaṃsaṃ pakkhipanti, sace sāsapamattampi macchamaṃsakhaṇḍaṃ vā nhāru vā paññāyati, pavāraṇaṃ janeti.

Also, if milk-rice (`pāyāsa`) or a sour gruel mixed with leaves, fruits, and sprouts is freshly hot just after being taken down from the stove, it can be drunk by tilting the bowl, and even when taken by hand it does not show a demarcation; it does not generate a `pavāraṇā`. But if, when the steam has gone and it has become cool, it becomes thick and shows a demarcation, it then generates a `pavāraṇā`. Its previous thinness does not prevent this. Even if, after putting curd, buttermilk, or the like on the fire and adding many leaves, fruits, and sprouts, a mere handful of rice grains are added, if a demarcation is apparent at the time of eating, it generates a `pavāraṇā`. At an invitation where there is no gruel, if they say, 'We will give gruel,' and pour water, rice-scum, milk, or the like onto the cooked rice and give it, saying, 'Take the gruel,' even though it may be thin, it still generates a `pavāraṇā`. If, however, they add it to boiling water or the like and cook it before giving it, it is included only in the category of gruel. Even when it is included in the category of gruel, if fish or meat is added to it or to something else, and if even a piece of fish or meat the size of a mustard seed, or a sinew, is apparent, it generates a `pavāraṇā`.

Suddharasako pana rasakayāgu vā na janeti. Ṭhapetvā vuttadhaññānaṃ taṇḍule aññehi veṇutaṇḍulādīhi vā kandamūlaphalehi vā yehi kehici kataṃ bhattampi pavāraṇaṃ na janeti, pageva ghanayāgu. Sace panettha macchamaṃsaṃ pakkhipanti, janeti. Mahāpaccariyaṃ ‘‘pupphaatthāya bhattampi pavāraṇaṃ janetī’’ti vuttaṃ. Pupphiatthāya bhattaṃ nāma pupphikhajjakatthāya kuthitatūdake pakkhipitvā seditataṇḍulā vuccanti. Sace pana te taṇḍule sukkhāpetvā khādanti, vaṭṭati; neva sattusaṅkhyaṃ na bhattasaṅkhyaṃ gacchanti. Puna tehi katabhattaṃ pavāretiyeva. Te taṇḍule sappitelādīsu vā pacanti, pūvaṃ vā karonti, na pavārenti. Puthukā vā tāhi katasattubhattādīni vā na pavārenti.

However, pure meat-broth, or gruel with meat-broth, does not generate `pavāraṇā`. Excepting the rice of the aforementioned grains, even cooked rice made with other things such as bamboo-rice, or with tubers, roots, or fruits—whatever they may be—does not generate `pavāraṇā`, how much more so thick gruel. If, however, fish or meat is added to it, it does generate `pavāraṇā`. In the Mahāpaccarī it is said: “Even cooked rice made for the purpose of `pupphi` generates `pavāraṇā`.” Cooked rice for the purpose of `pupphi` refers to rice grains that have been boiled in boiling water for the purpose of the hard food `pupphi`. But if those rice grains are dried and then eaten, it is allowable; they are counted neither as flour-meal nor as cooked rice. Again, cooked rice made with them does indeed generate `pavāraṇā`. If those rice grains are cooked in ghee, oil, and so forth, or if cakes are made from them, they do not generate `pavāraṇā`. Parched grain, or flour-meal, cooked rice, and so forth made from it, do not generate `pavāraṇā`.

Kummāso nāma yavehi katakummāso. Aññehi pana muggādīhi katakummāso pavāraṇaṃ na janeti. Sattu nāma sālivīhiyavehi katasattu. Kaṅguvarakakudrūsakasīsānipi bhajjitvā īsakaṃ koṭṭetvā thuse palāpetvā puna daḷhaṃ koṭṭetvā cuṇṇaṃ karonti. Sacepi taṃ allattā ekābaddhaṃ hoti, sattusaṅgahameva gacchati. Kharapākabhajjitānaṃ vīhīnaṃ taṇḍule koṭṭetvā denti, tampi cuṇṇaṃ sattusaṅgahameva gacchati. Samapākabhajjitānaṃ pana vīhīnaṃ vā vīhipalāpānaṃ vā taṇḍulā bhajjitataṇḍulā eva vā na pavārenti. Tesaṃ pana taṇḍulādīnaṃ cuṇṇaṃ pavāreti. Kharapākabhajjitānaṃ vīhīnaṃ kuṇḍakampi pavāreti. Samapākabhajjitānaṃ pana ātapasukkhānaṃ vā kuṇḍakaṃ na pavāreti. Lājā vā tehi katabhattasattuādīni vā na pavārenti. Bhajjitapiṭṭhaṃ vā yaṃkiñci suddhakhajjakaṃ vā na pavāreti. Macchamaṃsapūritakhajjakaṃ pana sattumodako vā pavāreti. Maccho maṃsañca pākaṭameva. Ayaṃ pana viseso – sacepi yāguṃ pivantassa yāgusitthamattāneva dve macchakhaṇḍāni vā maṃsakhaṇḍāni vā ekabhājane vā nānābhājane vā denti, tāni ce akhādanto aññaṃ yaṃkiñci pavāraṇappahonakaṃ paṭikkhipati[Pg.91], na pavāreti. Tato 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.

`Kummāsa` refers to `kummāsa` made from barley. However, `kummāsa` made from other things such as mung beans does not generate `pavāraṇā`. `Sattu` refers to `sattu` made from `sāli` rice, `vīhi` paddy, or barley. Also, when they roast the ears of millet, maize, `kudrūsaka`, and `sīsā`, pound them lightly, winnow the husks, pound them again firmly, and make a powder—even if that powder becomes a single mass due to being moist, it is still included under `sattu`. If they pound the rice grains of paddy that has been roasted until hard-cooked and offer them, that powder is also included under `sattu`. However, the rice grains of paddy roasted until evenly cooked, or paddy-chaff, or just roasted rice grains, do not generate `pavāraṇā`. But the powder of those rice grains and so forth does generate `pavāraṇā`. Even the broken rice of paddy roasted until hard-cooked generates `pavāraṇā`. But the broken rice of paddy roasted until evenly cooked or of paddy dried in the sun does not generate `pavāraṇā`. Puffed rice, or cooked rice, flour-meal, and so forth made from it, do not generate `pavāraṇā`. Roasted flour or any pure hard food also does not generate `pavāraṇā`. However, a hard food filled with fish or meat, or a sweet-ball of flour, does generate `pavāraṇā`. Fish and meat are self-evident. This, however, is a special case: if, while a monk is drinking gruel, he is given two pieces of fish or meat, each only the size of a lump of gruel, whether in one bowl or in different bowls, and if, without having eaten them, he refuses any other food sufficient to generate `pavāraṇā`, he does not generate `pavāraṇā`. If one piece has been eaten and one piece is in his hand or in his bowl, and he then refuses other food, he generates `pavāraṇā`. If both pieces have been eaten, and not even a mustard-seed's amount remains in his mouth, even if he then refuses other food, he does not generate `pavāraṇā`.

Kappiyamaṃsaṃ khādanto kappiyamaṃsaṃ paṭikkhipati, pavāreti. Kappiyamaṃsaṃ khādanto akappiyamaṃsaṃ paṭikkhipati, na pavāreti. Kasmā? Avatthutāya. Yañhi bhikkhuno khādituṃ vaṭṭati, taṃyeva paṭikkhipato pavāraṇā hoti. Idaṃ pana jānanto akappiyattā paṭikkhipati, ajānantopi paṭikkhipitabbaṭṭhāne ṭhitameva paṭikkhipati nāma, tasmā na pavāreti. Sace pana akappiyamaṃsaṃ khādanto kappiyamaṃsaṃ paṭikkhipati, pavāreti. Kasmā? Vatthutāya. Yañhi tena paṭikkhittaṃ, taṃ pavāraṇāya vatthu. Yaṃ pana khādati, taṃ kiñcāpi paṭikkhipitabbaṭṭhāne ṭhitaṃ, khādiyamānaṃ pana maṃsabhāvaṃ na jahati, tasmā pavāreti. Akappiyamaṃsaṃ khādanto akappiyamaṃsaṃ paṭikkhipati, purimanayeneva na pavāreti. Kappiyamaṃsaṃ vā akappiyamaṃsaṃ vā khādanto pañcannaṃ bhojanānaṃ yaṃkiñci kappiyabhojanaṃ paṭikkhipati, pavāreti. Kuladūsakavejjakammauttarimanussadhammārocanasāditarūpiyādīhi nibbattaṃ buddhapaṭikuṭṭhaṃ anesanāya uppannaṃ akappiyabhojanaṃ paṭikkhipati, na pavāreti. Kappiyabhojanaṃ vā akappiyabhojanaṃ vā bhuñjantopi kappiyabhojanaṃ paṭikkhipati, pavāreti. Akappiyabhojanaṃ paṭikkhipati, na pavāretīti sabbattha vuttanayeneva kāraṇaṃ veditabbaṃ.

While eating allowable meat, if one refuses allowable meat, one generates `pavāraṇā`. While eating allowable meat, if one refuses unallowable meat, one does not generate `pavāraṇā`. Why? Because it is not a basis. For `pavāraṇā` occurs only when a monk refuses that which is allowable for him to eat. But in this case, knowing it is unallowable, one refuses it because of its unallowableness; or even not knowing, one is said to refuse only that which stands in the category of what ought to be refused. Therefore, one does not generate `pavāraṇā`. If, however, while eating unallowable meat, one refuses allowable meat, one generates `pavāraṇā`. Why? Because it is a basis. For that which he has refused is a basis for `pavāraṇā`. As for that which he is eating, although it stands in the category of what ought to be refused, while being eaten it does not abandon its nature as meat. Therefore, one generates `pavāraṇā`. While eating unallowable meat, if one refuses unallowable meat, one does not generate `pavāraṇā`, according to the previous method. While eating either allowable or unallowable meat, if one refuses any allowable food among the five kinds of food, one generates `pavāraṇā`. If one refuses unallowable food that has arisen from improper seeking, censured by the Buddha, produced through acts such as corrupting families, practicing medicine, declaring superhuman states, or delighting in gold, silver, and so forth, one does not generate `pavāraṇā`. Even while consuming allowable food or unallowable food, if one refuses allowable food, one generates `pavāraṇā`. If one refuses unallowable food, one does not generate `pavāraṇā`—in all cases, the reason should be understood according to the method that has been stated.

Evaṃ ‘‘asana’’ntiādīsu yañca asnāti, yañca bhojanaṃ hatthapāse ṭhitena abhihaṭaṃ paṭikkhipanto pavāraṇaṃ āpajjati, taṃ ñatvā idāni yathā āpajjati, tassa jānanatthaṃ ayaṃ vinicchayo – ‘‘‘asanaṃ bhojana’nti ettha tāva yena ekasitthampi ajjhohaṭaṃ hoti, so sace pattamukhahatthānaṃ yattha katthaci pañcasu bhojanesu ekasmimpi sati aññaṃ pañcasu bhojanesu ekampi paṭikkhipati, pavāreti. Katthaci bhojanaṃ natthi, āmisagandhamattaṃ paññāyati, na pavāreti. Mukhe ca hatthe ca bhojanaṃ natthi, patte atthi, tasmiṃ pana āsane na bhuñjitukāmo, vihāraṃ pavisitvā bhuñjitukāmo, aññassa vā dātukāmo, tasmiṃ ce antare bhojanaṃ paṭikkhipati, na pavāreti. Kasmā? Vippakatabhojanabhāvassa upacchinnattā. Yopi aññatra gantvā bhuñjitukāmo mukhe bhattaṃ [Pg.92] gilitvā sesaṃ ādāya gacchanto antarāmagge aññaṃ bhojanaṃ paṭikkhipati, tassāpi pavāraṇā na hotī’’ti mahāpaccariyaṃ vuttaṃ. Yathā ca patte; evaṃ hatthepi. Mukhepi vā vijjamānabhojanaṃ sace anajjhoharitukāmo hoti, tasmiñca khaṇe aññaṃ paṭikkhipati, na pavāreti. Ekasmiñhi pade vuttalakkhaṇaṃ sabbattha veditabbaṃ hoti. Apica kurundiyaṃ esa nayo dassitoyeva. Vuttañhi tattha ‘‘mukhe bhattaṃ gilitaṃ, hatthe bhattaṃ vighāsādassa dātukāmo, patte bhattaṃ bhikkhussa dātukāmo, sace tasmiṃ khaṇe paṭikkhipati, na pavāretī’’ti. Hatthapāse ṭhitoti ettha pana sace bhikkhu nisinno hoti, āsanassa pacchimantato paṭṭhāya, sace ṭhito, paṇhiantato paṭṭhāya, sace nipanno, yena passena nipanno, tassa pārimantato paṭṭhāya, dāyakassa nisinnassa vā ṭhitassa vā nipannassa vā ṭhapetvā pasāritahatthaṃ yaṃ āsannataraṃ aṅgaṃ, tassa orimantena paricchinditvā aḍḍhateyyahattho ‘‘hatthapāso’’ti veditabbo. Tasmiṃ ṭhatvā abhihaṭaṃ paṭikkhipantasseva pavāraṇā hoti, na tato paraṃ.

Thus, regarding terms such as 'eating' (asana), having understood what food is eaten and that a monk incurs a formal refusal (pavāraṇā) by rejecting food brought forward by a person standing within arm's reach, this is now the analysis for the purpose of knowing how one incurs it. Regarding 'eating food' (asanaṃ bhojanaṃ): firstly, for a monk by whom even a single morsel of rice has been conveyed into the mouth, if he, while there is even one of the five kinds of food anywhere in his bowl, mouth, or hands, should reject another of the five kinds of food, he performs a formal refusal. If there is no food anywhere, and only the smell of food is apparent, he does not perform a formal refusal. If there is no food in the mouth or hands, but there is in the bowl, and he does not wish to eat in that seat, but wishes to eat after entering the monastery, or wishes to give it to another—if, in that interval, he rejects food, he does not perform a formal refusal. Why? Because the state of having an unfinished meal has been interrupted. It is said in the Mahāpaccariya: 'For a monk who, wishing to go and eat elsewhere, having swallowed the food in his mouth, takes the remainder and, while going, rejects other food on the way—for him too, a formal refusal does not occur.' And as with the bowl, so too with the hand. Or, if there is food present in the mouth and he does not wish to swallow it, and at that moment he rejects other food, he does not perform a formal refusal. Indeed, the characteristic stated for one term should be understood for all. Moreover, in the Kurundī, this method is indeed shown. For it is said there: 'The food in the mouth has been swallowed; he wishes to give the food in the hand to one who eats leftovers; he wishes to give the food in the bowl to another monk; if at that moment he rejects other food, he does not perform a formal refusal.' Regarding 'standing within arm's reach' (hatthapāse ṭhito): if a monk is seated, it is measured starting from the back edge of the seat; if standing, starting from the back of the heel; if lying down, starting from the outer edge of the side on which he is lying. With regard to the donor—whether sitting, standing, or lying down—setting aside their outstretched hand, one should delimit by the inner edge of whichever of their limbs is nearer. Two and a half cubits, thus measured, should be understood as 'arm's reach' (hatthapāso). Only for one who, standing within that distance, rejects what is brought forward does a formal refusal occur, not beyond that.

Abhiharatīti hatthapāsabbhantare ṭhito gahaṇatthaṃ upanāmeti. Sace pana anantaranisinnopi bhikkhu hatthe vā ūrūsu vā ādhārake vā ṭhitapattaṃ anabhiharitvāva ‘‘bhattaṃ gaṇhā’’ti vadati, taṃ paṭikkhipato pavāraṇā natthi. Bhattapacchiṃ ānetvā purato bhūmiyaṃ ṭhapetvā ‘‘gaṇhāhī’’ti vuttepi eseva nayo. Īsakaṃ pana uddharitvā vā apanāmetvā vā ‘‘gaṇhathā’’ti vutte paṭikkhipato pavāraṇā hoti. Therāsane nisinno thero dūre nisinnassa daharabhikkhussa pattaṃ pesetvā ‘‘ito odanaṃ gaṇhāhī’’ti vadati, gaṇhitvā pana gato tuṇhī tiṭṭhati, daharo ‘‘alaṃ mayha’’nti paṭikkhipati, na pavāreti. Kasmā? Therassa dūrabhāvato dūtassa ca anabhiharaṇatoti. Sace pana gahetvā āgato bhikkhu ‘‘idaṃ bhattaṃ gaṇhā’’ti vadati, taṃ paṭikkhipato pavāraṇā hoti.

'Brings forward' (abhiharati) means: one standing within arm's reach brings it near for the purpose of being taken. However, if even a monk sitting right next to another, without bringing forward the bowl placed on his hands, thighs, or bowl-stand, just says, 'Take the food,' for the one who rejects it, there is no formal refusal. Even when a food basket is brought, placed on the ground in front, and one is told, 'Take it,' this same principle applies. However, if it is slightly lifted or tilted and one is told, 'Take it,' for the one who rejects it, a formal refusal occurs. An elder seated in the elder's seat sends a bowl to a junior monk sitting far away and says, 'Take rice from this.' But the messenger who took it goes and stands silently. The junior monk rejects it, saying, 'Enough for me,' but he does not perform a formal refusal. Why? Because of the elder's being far away and the messenger's not bringing it forward. However, if the monk who took it and came says, 'Take this food,' for the one who rejects it, a formal refusal occurs.

Parivesanāya eko ekena hatthena odanapacchiṃ ekena kaṭacchuṃ gahetvā bhikkhū parivisati, tatra ce añño āgantvā ‘‘ahaṃ pacchiṃ dhāressāmi, tvaṃ odanaṃ dehī’’ti vatvā gahitamattakameva karoti, parivesako eva pana taṃ dhāreti, tasmā sā abhihaṭāva hoti. Tato dātukāmatāya gaṇhantaṃ paṭikkhipantassa pavāraṇā hoti. Sace [Pg.93] pana parivisakena phuṭṭhamattāva hoti, itarova naṃ dhāreti, tato dātukāmatāya gaṇhantaṃ paṭikkhipantassa pavāraṇā na hoti. Kaṭacchunā uddhaṭabhatte pana hoti. Kaṭacchuabhihāroyeva hi tassa abhihāro. Dvinnaṃ samabhārepi paṭikkhipanto pavāretiyevāti mahāpaccariyaṃ vuttaṃ. Anantarassa bhikkhuno bhatte diyyamāne itaro pattaṃ hatthehi pidahati, pavāraṇā natthi. Kasmā? Aññassa abhihaṭe paṭikkhittattā.

At the time of serving food, a person serves the monks, holding a rice basket with one hand and a ladle with the other. If, in that situation, another person comes and, after saying, 'I will hold the basket, you give the rice,' merely makes as if to take it, but it is the server who actually holds it, then it is considered as having been brought forward by the server. For one who rejects it while it is being taken from there with the intention to give, a formal refusal occurs. However, if it is merely touched by the server, and the other person is the one holding it, for one who rejects it while it is being taken from there with the intention to give, a formal refusal does not occur. But in the case of food ladled out with a ladle, it does occur. Indeed, the bringing forward by the ladle is itself the bringing forward of that food. It is said in the Mahāpaccariya that even when the load is shared equally by two people, one who rejects it still performs a formal refusal. When food is being given to the next monk, another monk covers his bowl with his hands; there is no formal refusal. Why? Because it was rejected when it was being brought forward for another.

Paṭikkhepo paññāyatīti ettha vācāya abhihaṭaṃ paṭikkhipato pavāraṇā natthi. Kāyena abhihaṭaṃ pana kāyena vā vācāya vā paṭikkhipantassa pavāraṇā hotīti veditabbo.

Here, regarding 'A refusal is apparent': for one who rejects what is brought forward by speech, there is no formal refusal. But it should be understood that for one who rejects what is brought forward by body, whether by body or by speech, a formal refusal occurs.

Tattha kāyena paṭikkhepo nāma aṅguliṃ vā hatthaṃ vā macchikabījaniṃ vā cīvarakaṇṇaṃ vā cāleti, bhamukāya vā ākāraṃ karoti, kuddho vā oloketi, vācāya paṭikkhepo nāma ‘‘ala’’nti vā, ‘‘na gaṇhāmī’’ti vā, ‘‘mā ākirā’’ti vā, ‘‘apagacchā’’ti vā vadati; evaṃ yena kenaci ākārena kāyena vā vācāya vā paṭikkhitte pavāraṇā hoti.

Therein, 'rejection by body' means: one moves a finger, a hand, a fly whisk, or the corner of a robe; or makes a gesture with the eyebrow; or looks angrily. 'Rejection by speech' means: one says, 'Enough,' or 'I will not take it,' or 'Do not pour,' or 'Go away.' Thus, when rejected in any manner whatsoever, whether by body or by speech, a formal refusal occurs.

Eko abhihaṭe bhatte pavāraṇāya bhīto hattha apanetvā punappunaṃ patte odanaṃ ākirantaṃ ‘‘ākira ākira koṭṭetvā pūrehī’’ti vadati, ettha kathanti? Mahāsumatthero tāva ‘‘anākiraṇatthāya vuttattā pavāraṇā hotī’’ti āha. Mahāpadumatthero pana ‘‘‘ākira pūrehī’ti vadantassa nāma ‘kassaci pavāraṇā atthī’ti vatvā ‘na pavāretī’’’ti āha. Aparo bhattaṃ abhiharantaṃ bhikkhuṃ sallakkhetvā ‘‘kiṃ āvuso itopi kiñci gaṇhissasi, dammi te kiñcī’’ti āha. Tatrāpi ‘‘‘evaṃ nāgamissatī’ti vuttattā ‘pavāraṇā hotī’’’ti mahāsumatthero āha. Mahāpadumatthero pana ‘‘‘gaṇhissasī’ti vadantassa nāma ‘kassaci pavāraṇā atthī’ti vatvā ‘na pavāretī’’’ti āha.

A certain monk, when rice was brought forward, being afraid of refusal, removed his hand and said to the one repeatedly pouring rice into his bowl, “Pour, pour! Fill it by pressing it down!” Here, what is the case? The Elder Mahāsuma said, “Because it was said for the purpose of not having it poured, it is a refusal.” But the Elder Mahāpaduma, having said, “For someone who says, ‘Pour, fill it,’ is there indeed any refusal?” said, “It is not a refusal.” Another monk, perceiving a monk bringing food, said, “Friend, will you take something from here too? I wish to give you something.” There too, the Elder Mahāsuma said, “Because it was said with the thought, ‘Thus he will not come forward,’ it is a refusal.” But the Elder Mahāpaduma, having said, “For someone who says, ‘Will you take?’, is there indeed any refusal?” said, “It is not a refusal.”

Eko samaṃsakaṃ rasaṃ abhiharitvā ‘‘rasaṃ gaṇhathā’’ti vadati, taṃ sutvā paṭikkhipato pavāraṇā natthi. ‘‘Maccharasaṃ maṃsarasa’’nti vutte paṭikkhipato hoti, ‘‘idaṃ gaṇhathā’’ti vuttepi hotiyeva. Maṃsaṃ visuṃ katvā ‘‘maṃsarasaṃ gaṇhathā’’ti vadati, tattha ce sāsapamattampi maṃsakhaṇḍaṃ atthi[Pg.94], taṃ paṭikkhipato pavāraṇā hoti. Sace pana parissāvito hoti, ‘‘vaṭṭatī’’ti abhayatthero āha.

A certain person, having brought gravy with meat, says, “Take the gravy.” For one who refuses after hearing this, there is no refusal. When it is said, “Take the fish gravy, take the meat gravy,” for one who refuses, it is a refusal. Even when it is said, “Take this,” it is indeed a refusal. Having separated the meat, one says, “Take the meat gravy.” If there is a piece of meat in it even the size of a mustard seed, for one who refuses it, it is a refusal. But if it has been strained, the Elder Abhaya said, “It is allowable.”

Maṃsarasena āpucchantaṃ mahāthero ‘‘muhuttaṃ āgamehī’’ti vatvā ‘‘thālakaṃ āvuso āharā’’ti āha. Ettha kathanti? Mahāsumatthero tāva ‘‘abhihārakassa gamanaṃ paṭhamaṃ upacchinnaṃ, tasmā pavāretī’’ti āha. Mahāpadumatthero pana ‘‘ayaṃ kuhiṃ gacchati, kīdisaṃ etassa gamanaṃ, gaṇhantassāpi nāma pavāraṇā atthī’’ti vatvā ‘‘na pavāretī’’ti āha. Kaḷīrapanasādīhi missetvā maṃsaṃ pacanti, taṃ gahetvā ‘‘kaḷīrasūpaṃ gaṇhatha, panasabyañjanaṃ gaṇhathā’’ti vadanti, evampi na pavāreti. Kasmā? Apavāraṇārahassa nāmena vuttattā. Sace pana ‘‘macchasūpaṃ maṃsasūpa’’nti vā ‘‘imaṃ gaṇhathā’’ti vā vadanti, pavāreti. Maṃsakarambako nāma hoti, taṃ dātukāmopi ‘‘karambakaṃ gaṇhathā’’ti vadati, vaṭṭati; na pavāreti. ‘‘Maṃsakarambaka’’nti vā ‘‘ida’’nti vā vutte pana pavāreti. Eseva nayo sabbesu macchamaṃsamissakesu.

To one offering with meat gravy, the great elder, having said, “Wait a moment,” said, “Friend, bring a bowl.” Here, what is the case? The Elder Mahāsuma said, “The forward movement of the one bringing it was first interrupted; therefore, it is a refusal.” But the Elder Mahāpaduma, having said, “Where is this person going? What kind of movement of his is this? For one who is receiving it, is there indeed any refusal?” said, “It is not a refusal.” They cook meat mixed with bamboo shoots, jackfruit, and so on. If, taking that, they say, “Take the bamboo shoot soup, take the jackfruit curry,” even so, it is not a refusal. Why? Because it was offered by a name not liable to refusal. But if they say, “Take the fish soup, take the meat soup,” or “Take this,” it is a refusal. There is what is called a meat-porridge. Even one wishing to give it, if one says, “Take the porridge,” it is allowable; it is not a refusal. But when it is said, “meat-porridge” or “this,” it is a refusal. This is the method in all cases of mixtures with fish and meat.

Yo pana nimantane bhuñjamāno maṃsaṃ abhihaṭaṃ ‘‘uddissa kata’’nti maññamāno paṭikkhipati, pavāritova hotīti mahāpaccariyaṃ vuttaṃ. Missakakathā pana kurundiyaṃ suṭṭhu vuttā. Evañhi tattha vuttaṃ – piṇḍapātacāriko bhikkhu bhattamissakaṃ yāguṃ āharitvā ‘‘yāguṃ gaṇhathā’’ti vadati, na pavāreti. ‘‘Bhattaṃ gaṇhathā’’ti vutte pavāreti. Kasmā? Yenāpucchito, tassa atthitāya. Ayamettha adhippāyo – ‘‘yāgumissakaṃ gaṇhathā’’ti vadati, tatra ce yāgu bahutarā vā hoti samasamā vā, na pavāreti. Yāgu mandā, bhattaṃ bahutaraṃ, pavāreti. Idañca sabbaaṭṭhakathāsu vuttattā na sakkā paṭikkhipituṃ, kāraṇaṃ panettha duddasaṃ. ‘‘Bhattamissakaṃ gaṇhathā’’ti vadati, bhattaṃ bahukaṃ vā samaṃ vā appataraṃ vā hoti, pavāretiyeva. Bhattaṃ vā yāguṃ vā anāmasitvā ‘‘missakaṃ gaṇhathā’’ti vadati, tatra ce bhattaṃ bahutaraṃ vā samakaṃ vā hoti, pavāreti. Appataraṃ na pavāreti. Idañca karambakena na samānetabbaṃ. Karambako hi maṃsamissakopi hoti amaṃsamissakopi, tasmā ‘‘karambaka’’nti vutte pavāraṇā natthi. Idaṃ pana bhattamissakameva. Ettha vuttanayeneva pavāraṇā hoti. Bahurase bhatte rasaṃ, bahukhīre khīraṃ bahusappimhi ca [Pg.95] pāyāse sappiṃ gaṇhathāti visuṃ katvā deti, taṃ paṭikkhipato pavāraṇā natthi.

But a monk who, while eating at an invitation, refuses meat that has been brought forward, thinking it was 'made on purpose,' is one who has refused; thus it is said in the Mahāpaccarī. The discussion concerning mixtures, however, is well stated in the Kurundī. For thus it is stated there: A monk on alms-round, having brought gruel mixed with rice, says, “Take the gruel”; it is not a refusal. When it is said, “Take the rice,” it is a refusal. Why? Because that with which he was offered is present. This is the intention here: If one says, “Take the gruel-mixture,” and therein the gruel is more or is equal, it is not a refusal. If the gruel is less and the rice is more, it is a refusal. And this, because it is said in all the commentaries, cannot be rejected, but the reason here is difficult to see. If one says, “Take the rice-mixture,” whether the rice is much, equal, or less, it is indeed a refusal. Without specifying ‘rice’ or ‘gruel,’ if one says, “Take the mixture,” and therein the rice is more or is equal, it is a refusal. If it is less, it is not a refusal. And this should not be equated with ‘karambaka.’ For ‘karambaka’ can be mixed with meat and can be not mixed with meat; therefore, when “karambaka” is said, there is no refusal. But this is only a mixture with rice. Here, a refusal occurs in the way stated. In rice with much gravy, [if one offers] the gravy; in rice with much milk, the milk; and in milk-rice with much ghee, the ghee—if one gives it having separated it, for one who refuses that, there is no refusal.

Yo pana gacchanto pavāreti, so gacchantova bhuñjituṃ labhati. Kaddamaṃ vā udakaṃ vā patvā ṭhitena atirittaṃ kāretabbaṃ. Sace antarā nadī pūrā hoti, nadītīre gumbaṃ anupariyāyantena bhuñjitabbaṃ. Atha nāvā vā setu vā atthi, taṃ abhiruhitvāpi caṅkamantenava bhuñjitabbaṃ, gamanaṃ na upacchinditabbaṃ. Yāne vā hatthiassapiṭṭhe vā candamaṇḍale vā sūriyamaṇḍale vā nisīditvā pavāritena yāva majjhanhikaṃ, tāva tesu gacchantesupi nisinneneva bhuñjitabbaṃ. Yo ṭhito pavāreti, ṭhiteneva, yo nisinno pavāreti, nisinneneva bhuñjitabbaṃ. Taṃ taṃ iriyāpathaṃ kopentena atirittaṃ kāretabbaṃ. Yo ukkuṭiko nisīditvā pavāreti, tena ukkuṭikeneva bhuñjitabbaṃ. Tassa pana heṭṭhā palālapīṭhaṃ vā kiñci vā nisīdanakaṃ dātabbaṃ. Pīṭhake nisīditvā pavāritena āsanaṃ acāletvāva catasso disā parivattantena bhuñjituṃ labbhati. Mañce nisīditvā pavāritena ito vā etto vā saṃsarituṃ na labbhati. Sace pana naṃ saha mañcena ukkhipitvā aññatra nenti, vaṭṭati. Nipajjitvā pavāritena nipanneneva bhuñjitabbaṃ. Parivattantena yena passena nipanno, tassa ṭhānaṃ nātikkametabbaṃ.

A bhikkhu who indicates satisfaction while walking is permitted to eat while continuing to walk. If he reaches mud or water, he should stop and have the left-over food made allowable. If a river is full along the way, he should eat while circling a thicket on the riverbank. Or if there is a boat or a bridge, having boarded it, he should eat only while pacing back and forth; the journey should not be interrupted. For one who has indicated satisfaction while seated in a vehicle, on an elephant's back, in the moon mansion, or in the sun mansion, he should eat only while seated until midday, even while those conveyances are moving. One who indicates satisfaction while standing should eat only while standing; one who indicates satisfaction while sitting should eat only while sitting. If he changes that particular posture, he must have the left-over food made allowable. One who indicates satisfaction while sitting in a squatting position should eat only while squatting. However, a straw seat or some other small seat should be placed beneath him. For one who has indicated satisfaction while sitting on a stool, it is permitted to eat while turning to the four directions without moving the seat. For one who has indicated satisfaction while sitting on a couch, it is not permitted to shift from side to side. But if they lift and carry him along with the couch to another place, it is permissible. For one who has indicated satisfaction while lying down, he should eat only while lying down. When turning over, he should not go beyond the position of the side on which he was lying.

Anatirittanti na atirittaṃ; na adhikanti attho. Taṃ pana yasmā kappiyakatādīhi sattahi vinayakammākārehi akataṃ vā gilānassa anadhikaṃ vā hoti, tasmā padabhājane ‘‘akappiyakata’’ntiādi vuttaṃ. Tattha akappiyakatanti yaṃ tattha phalaṃ vā kandamūlādi vā pañcahi samaṇakappehi kappiyaṃ akataṃ; yañca akappiyamaṃsaṃ vā akappiyabhojanaṃ vā, etaṃ akappiyaṃ nāma. Taṃ akappiyaṃ ‘‘alametaṃ sabba’’nti evaṃ atirittaṃ katampi akappiyakatanti veditabbaṃ. Appaṭiggahitakatanti bhikkhunā appaṭiggahitaṃyeva purimanayeneva atirittaṃ kataṃ. Anuccāritakatanti kappiyaṃ kārāpetuṃ āgatena bhikkhunā īsakampi anukkhittaṃ vā anapanāmitaṃ vā kataṃ. Ahatthapāse katanti kappiyaṃ kārāpetuṃ āgatassa hatthapāsato bahi ṭhitena kataṃ. Abhuttāvinā katanti yo ‘‘alametaṃ sabba’’nti atirittaṃ karoti, tena pavāraṇappahonakaṃ bhojanaṃ abhuttena kataṃ. Bhuttāvinā pavāritena āsanā vuṭṭhitena katanti idaṃ uttānameva. Alametaṃ sabbanti avuttanti vacībhedaṃ katvā evaṃ avuttaṃ hoti. Iti imehi [Pg.96] sattahi vinayakammākārehi yaṃ atirittaṃ kappiyaṃ akataṃ, yañca na gilānātirittaṃ, tadubhayampi anatirittanti veditabbaṃ.

'Not left-over' means not extra; the meaning is not additional. However, since it is either not made allowable by the seven modes of Vinaya procedure beginning with 'making allowable,' or it is not a left-over from a sick person, therefore, in the word-analysis section, it is said, 'not made allowable,' and so on. Therein, 'not made allowable' refers to any fruit or root, etc., that has not been made allowable by the five methods for recluses; and also meat that is not allowable or food that is not allowable—this is called 'not allowable.' That which is not allowable, even if it has been made left-over by declaring, 'This is enough of all,' should be understood as 'not made allowable.' 'Not having been received' means that food which has not been formally received by a bhikkhu is made left-over according to the aforementioned method. 'Not having been presented' means it was made so by a bhikkhu who came to have it made allowable, but without slightly lifting it or offering it. 'Made beyond arm's reach' means it was made so by one standing outside the arm's reach of the one who came to have it made allowable. 'Made by one who has not eaten' means that he who makes it left-over by declaring, 'This is enough of all,' has done so without having eaten a meal sufficient to be satisfied. The case of 'made by one who has eaten, indicated satisfaction, and risen from his seat' is self-evident. 'Not said as "this is enough of all"' means it was not said in this way, with a break in the utterance. Thus, whatever has not been made allowable as left-over food by these seven modes of Vinaya procedure, and whatever is not a left-over from a sick person—both should be understood as 'not left-over'.

Atirittaṃ pana tasseva paṭipakkhanayena veditabbaṃ. Apicettha bhuttāvinā kataṃ hotīti anantare nisinnassa sabhāgassa bhikkhuno pattato ekampi sitthaṃ vā maṃsahīraṃ vā khāditvā katampi bhuttāvināva kataṃ hotīti veditabbaṃ. Āsanā avuṭṭhitenāti ettha pana asammohatthaṃ ayaṃ vinicchayo – dve bhikkhū pātova bhuñjamānā pavāritā honti – ekena tattheva nisīditabbaṃ, itarena niccabhattaṃ vā salākabhattaṃ vā ānetvā upaḍḍhaṃ tassa bhikkhuno patte ākiritvā hatthaṃ dhovitvā sesaṃ tena bhikkhunā kappiyaṃ kārāpetvā bhuñjitabbaṃ. Kasmā? Yañhi tassa hatthe laggaṃ, taṃ akappiyaṃ hoti. Sace pana paṭhamaṃ nisinno bhikkhu sayameva tassa pattato hatthena gaṇhāti, hatthadhovanakiccaṃ natthi. Sace pana evaṃ kappiyaṃ kārāpetvā bhuñjantassa puna kiñci byañjanaṃ vā khādanīyaṃ vā patte ākiranti, yena paṭhamaṃ kappiyaṃ kataṃ, so puna kātuṃ na labhati. Yena akataṃ, tena kātabbaṃ. Yañca akataṃ, taṃ kātabbaṃ. ‘‘Yena akata’’nti aññena bhikkhunā yena paṭhamaṃ na kataṃ, tena kātabbaṃ. ‘‘Yañca akata’’nti yena paṭhamaṃ kappiyaṃ kataṃ, tenāpi yaṃ akataṃ taṃ kātabbaṃ. Paṭhamabhājane pana kātuṃ na labbhati. Tattha hi kariyamānaṃ paṭhamaṃ katena saddhiṃ kataṃ hoti, tasmā aññasmiṃ bhājane kātuṃ vaṭṭatīti adhippāyo. Evaṃ kataṃ pana tena bhikkhunā paṭhamaṃ katena saddhiṃ bhuñjituṃ vaṭṭati.

What is left-over, however, should be understood in the opposite way to that which is not left-over. Furthermore, regarding 'made by one who has eaten,' it should be understood thus: even if it is made left-over after having eaten just a single grain of rice or a shred of meat taken from the bowl of a fellow bhikkhu sitting nearby, it is indeed considered 'made by one who has eaten.' Regarding 'not having risen from his seat,' this is the ruling to prevent confusion: Suppose two bhikkhus eating early in the morning indicate their satisfaction. One should remain seated right there. The other, having brought regular food or ticket-food, should pour half into that bhikkhu's bowl, wash his hands, and then eat the remainder after having had it made allowable by the bhikkhu who remained seated. Why? Because whatever is stuck to his hand becomes unallowable. However, if the bhikkhu who was first seated himself takes it from the other's bowl with his hand, there is no need to wash the hands. But if, while eating after having had it made allowable in this way, more curry or other edible food is poured into his bowl, the one who first made it allowable is not permitted to do so again. It must be done by one who has not done it; and that which has not been made allowable must be made so. 'By whom it was not done' means it should be done by another bhikkhu by whom it was not done previously. 'And what was not done' means that even the one who previously made something allowable can make allowable that which was not yet made allowable. However, it is not permitted to do so in the first container, for if it were done there, it would be considered as having been done together with what was first made allowable. Therefore, the intention is that it is permissible to do it in another container. When it has been done in this way, it is permissible for that bhikkhu to eat it together with what was first made allowable.

Kappiyaṃ karontena ca na kevalaṃ patteyeva, kuṇḍepi pacchiyampi yattha katthaci purato ṭhapetvā onāmitabhājane kātabbaṃ. Taṃ sacepi bhikkhusataṃ pavāritaṃ hoti, sabbesaṃ bhuñjituṃ vaṭṭati, appavāritānampi vaṭṭati. Yena pana kappiyaṃ kataṃ, tassa na vaṭṭati. Sacepi pavāretvā piṇḍāya paviṭṭhaṃ bhikkhuṃ pattaṃ gahetvā avassaṃ bhuñjanake maṅgalanimantane nisīdāpenti, atirittaṃ kāretvāva bhuñjitabbaṃ. Sace tattha añño bhikkhu natthi, āsanasālaṃ vā vihāraṃ vā pattaṃ pesetvā kāretabbaṃ. Kappiyaṃ karontena pana anupasampannassa hatthe ṭhitaṃ na kātabbaṃ. Sace āsanasālāyaṃ abyatto bhikkhu hoti, sayaṃ gantvā kappiyaṃ kārāpetvā ānetvā bhuñjitabbaṃ.

Furthermore, when one is making something allowable, it should not be done only in the bowl; it can be done in a pot, in a basket, or in any lowered vessel whatsoever placed in front. Even if a hundred bhikkhus have been satisfied, it is allowable for all to eat that food; it is also allowable for those who have not been satisfied. However, it is not allowable for the one by whom it was made allowable. If a bhikkhu who has entered a village for alms after having been satisfied is taken by his bowl and made to sit at a festive invitation where eating is unavoidable, he should eat only after having had it made into a formal leftover. If there is no other bhikkhu there, he should have it done by sending his bowl to a dining hall or to the monastery. However, one who is making something allowable should not do so to food that is in the hand of one who is not fully ordained. If there is an incompetent bhikkhu in the dining hall, one should go oneself, have it made allowable, bring it back, and then eat.

Gilānātirittanti [Pg.97] ettha na kevalaṃ yaṃ gilānassa bhuttāvasesaṃ hoti, taṃ gilānātirittaṃ; atha kho yaṃkiñci gilānaṃ uddissa ajja vā sve vā yadā vā icchati, tadā khādissatīti āhaṭaṃ, taṃ sabbaṃ ‘‘gilānātiritta’’nti veditabbaṃ. Yaṃ yāmakālikādīsu ajjhohāre ajjhohāre dukkaṭaṃ, taṃ asaṃsaṭṭhavasena vuttaṃ. Sace pana āmisasaṃsaṭṭhāni honti, āhāratthāyapi anāhāratthāyapi paṭiggahetvā ajjhoharantassa pācittiyameva.

Herein, regarding 'leftover from the sick,' it is not only that which is the remainder after a sick person has eaten that is 'leftover from the sick'; but rather, whatever food is brought with the intention, 'The sick person will eat it today, or tomorrow, or whenever he wishes,' all of that should be known as 'leftover from the sick.' That which, in the case of time-limited items and so forth, incurs a dukkaṭa offense for each act of swallowing, is spoken of in the sense of it being unmixed with staple food. But if such items are mixed with staple food, for one who accepts and swallows them, whether for the purpose of food or not for the purpose of food, there is only a pācittiya offense.

241. Sati paccayeti yāmakālikaṃ pipāsāya sati pipāsacchedanatthaṃ, sattāhakālikaṃ yāvajīvikañca tena tena upasametabbake ābādhe sati tassa upasamanatthaṃ paribhuñjato anāpatti. Sesamettha uttānameva.

241. Regarding 'when there is a condition': there is no offense for one who, when there is thirst, partakes of a time-limited item for a watch of the night for the purpose of quenching thirst; or who, when there is an illness that should be cured by a particular medicine, partakes of a seven-day item or a lifetime item for the purpose of curing that illness. The rest herein is self-evident.

Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

It has a Kathina-origin: it arises from body and speech, and from body, speech, and mind. It is an offense of commission and omission; it is not one of exemption through perception; it is unintentional; it is an offense by formulation; it is a bodily action; it is a verbal action; it is of three kinds of consciousness; and it is of three kinds of feeling.

Paṭhamapavāraṇasikkhāpadaṃ pañcamaṃ.

The First Pavāraṇā Training Rule is the fifth.

6. Dutiyapavāraṇasikkhāpadavaṇṇanā

6. The Explanation of the Second Pavāraṇā Training Rule

242. Chaṭṭhasikkhāpade – anācāraṃ ācaratīti paṇṇattivītikkamaṃ karoti. Upanandhīti upanāhaṃ janento tasmiṃ puggale attano kodhaṃ bandhi; punappunaṃ āghātaṃ janesīti attho. Upanaddho bhikkhūti so janitaupanāho bhikkhu.

242. In the sixth training rule: ‘He practices misconduct’ means he commits a transgression of the formulation. ‘He bears a grudge’ means, while generating resentment towards that person, he bound his own anger; the meaning is that he repeatedly generated ill will. ‘A bhikkhu who bears a grudge’ is a bhikkhu who has generated resentment.

243. Abhihaṭṭhuṃ pavāreyyāti abhiharitvā ‘‘handa bhikkhu khāda vā bhuñja vā’’ti evaṃ pavāreyya. Padabhājane pana ‘‘handa bhikkhū’’tiādiṃ anuddharitvā sādhāraṇameva abhihaṭṭhuṃ pavāraṇāya atthaṃ dassetuṃ ‘‘yāvatakaṃ icchasi tāvatakaṃ gaṇhāhī’’ti vuttaṃ. Jānanti pavāritabhāvaṃ jānanto. Taṃ panassa jānanaṃ yasmā tīhākārehi hoti, tasmā ‘‘jānāti nāma sāmaṃ vā jānātī’’tiādinā nayena padabhājanaṃ vuttaṃ. Āsādanāpekkhoti āsādanaṃ codanaṃ maṅkukaraṇabhāvaṃ apekkhamāno.

243. ‘He should invite by bringing’ means that having brought it forward, he should invite thus: ‘Here, bhikkhu, chew or eat.’ But in the word analysis, without extracting the words beginning with ‘Here, bhikkhu,’ and just to show the general meaning of ‘inviting by bringing,’ it is said: ‘Take as much as you wish.’ ‘Knowing’ means knowing the state of one who has been satisfied. And since his knowing occurs in three ways, the word analysis was therefore spoken in the manner beginning with, ‘“Knowing” means he knows by himself…’. ‘Expecting to disparage’ means expecting to disparage, to reprove, or to cause embarrassment.

Paṭiggaṇhāti [Pg.98] āpatti dukkaṭassāti yassa abhihaṭaṃ tasmiṃ paṭiggaṇhante abhihārakassa bhikkhuno dukkaṭaṃ. Itarassa pana sabbo āpattibhedo paṭhamasikkhāpade vutto, imasmiṃ pana sikkhāpade sabbā āpattiyo abhihārakasseva veditabbā. Sesaṃ paṭhamasikkhāpade vuttanayattā pākaṭameva.

‘When he accepts, there is an offense of dukkaṭa’ means that when the one for whom it was brought forward accepts it, there is a dukkaṭa offense for the bhikkhu who brings it. As for the other bhikkhu, all the divisions of offenses were spoken of in the first training rule; but in this training rule, all offenses should be understood as being for the one who brings it forward only. The remainder is evident because of the method stated in the first training rule.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

It has three origins: it arises from body and mind, from speech and mind, and from body, speech, and mind. It is an offense of commission; it is one of exemption through perception; it is intentional; it is blameworthy in the world; it is a bodily action; it is a verbal action; it is with unwholesome consciousness; and it is with painful feeling.

Dutiyapavāraṇasikkhāpadaṃ chaṭṭhaṃ.

The Second Pavāraṇā Training Rule is the sixth.

7. Vikālabhojanasikkhāpadavaṇṇanā

7. Explanation of the Training Rule on Eating at the Wrong Time

247. Sattamasikkhāpade – giraggasamajjoti girimhi aggasamajjo, girissa vā aggadese samajjo. So kira sattame divase bhavissatīti nagare ghosanā kariyati, nagarassa bahiddhā same bhūmibhāge pabbatacchāyāya mahājanakāyo sannipatati, anekappakārāni naṭanāṭakāni pavattanti, tesaṃ dassanatthaṃ mañcātimañce bandhanti. Sattarasavaggiyā apaññatte sikkhāpade daharāva upasampannā, te ‘‘nāṭakāni āvuso passissāmā’’ti tattha agamaṃsu. Atha nesaṃ ñātakā ‘‘amhākaṃ ayyā āgatā’’ti tuṭṭhacittā nhāpetvā vilimpetvā bhojetvā aññampi pūvakhādanīyādiṃ hatthe adaṃsu. Te sandhāya vuttaṃ – ‘‘manussā sattarasavaggiye bhikkhū passitvā’’tiādi.

247. In the seventh training rule: ‘Giraggasamajja’ means a great festival on a mountain, or a festival in the highest part of a mountain. It is said that a proclamation was made in the city: “That festival will take place on the seventh day.” Outside the city, on level ground in the shade of a mountain, a large crowd gathered. Various kinds of performances by dancers were held, and for watching them, they constructed tiered platforms. When the training rule was not yet laid down, the monks of the group of seventeen were ordained while still very young. They said, “Friends, let us see the performances,” and went there. Then their relatives, with delighted minds, thinking, “Our young venerables have come,” bathed them, anointed them, fed them, and also gave into their hands cakes, edibles, and so on. With reference to them it was said: “The people, having seen the monks of the group of seventeen…” and so on.

248-9. Vikāleti vigate kāle. Kāloti bhikkhūnaṃ bhojanakālo adhippeto, so ca sabbantimena paricchedena majjhanhiko, tasmiṃ vītivatteti adhippāyo. Tenevassa padabhājane ‘‘vikālo nāma majjhanhike vītivatte yāva aruṇuggamanā’’ti vuttaṃ, ṭhitamajjhanhikopi kālasaṅgahaṃ gacchati. Tato paṭṭhāya pana khādituṃ vā bhuñjituṃ vā na sakkā, sahasā pivituṃ sakkā bhaveyya, kukkuccakena pana na kattabbaṃ. Kālaparicchedajānanatthañca kālatthambho yojetabbo, kālantareva bhattakiccaṃ kātabbaṃ.

‘At the wrong time’ means when the time has passed. ‘Time’ is intended as the mealtime for bhikkhus, and that, by its ultimate limit, is midday. The meaning is ‘when that has passed.’ Therefore, in its word analysis, it is said: “‘Wrong time’ is from the passing of midday until the rising of dawn.” Even high noon is included in the reckoning of ‘time.’ From then on, however, it is not allowable to chew or to eat. It might be allowable to drink hastily, but by one who is scrupulous, it should not be done. And for the purpose of knowing the time-limit, a time-post should be set up. The meal-duty should be done only within the proper time.

Avasesaṃ [Pg.99] khādanīyaṃ nāmāti ettha yaṃ tāva sakkhalimodakādipubbaṇṇāparaṇṇamayaṃ, tattha vattabbameva natthi. Yampi vanamūlādippabhedaṃ āmisagatikaṃ hoti, seyyathidaṃ – mūlakhādanīyaṃ kandakhādanīyaṃ mūḷālakhādanīyaṃ matthakakhādanīyaṃ khandhakhādanīyaṃ tacakhādanīyaṃ pattakhādanīyaṃ pupphakhādanīyaṃ phalakhādanīyaṃ aṭṭhikhādanīyaṃ piṭṭhakhādanīyaṃ niyyāsakhādanīyanti, idampi khādanīyasaṅkhyameva gacchati.

Herein, regarding ‘The remainder is called chewable food’: Firstly, whatever is made of staple grains and pulses, such as sakkhalimodaka, etc., regarding that, there is nothing that needs to be said. And whatever, belonging to the category of forest roots and so on, is of the nature of staple food, namely: edible roots, edible tubers, edible lotus roots, edible sprouts, edible stems, edible bark, edible leaves, edible flowers, edible fruits, edible seeds, edible powders, and edible resins—this too is counted as chewable food.

Tattha pana āmisagatikasallakkhaṇatthaṃ idaṃ mukhamattanidassanaṃ – mūlakhādanīye tāva mūlakamūlaṃ khārakamūlaṃ caccumūlaṃ tambakamūlaṃ taṇḍuleyyakamūlaṃ vatthuleyyakamūlaṃ vajakalimūlaṃ jajjharīmūlanti evamādīni sūpeyyapaṇṇamūlāni āmisagatikāni. Ettha ca vajakalimūle jaraṭṭhaṃ chinditvā chaḍḍenti, taṃ yāvajīvikaṃ hoti. Aññampi evarūpaṃ eteneva nayena veditabbaṃ. Mūlakakhārakajajjharīmūlānaṃ pana jaraṭṭhānipi āmisagatikānevāti vuttaṃ. Yāni pana pāḷiyaṃ –

Now, therein, for the purpose of marking the characteristic of being of the nature of staple food, this is a brief indication. Firstly, among edible roots: radish root, khāraka root, cacca root, tambaka root, taṇḍuleyyaka root, vatthuleyyaka root, vajakali root, jajjharī root, and so on—these roots of leafy vegetables suitable for curry are of the nature of staple food. And here, in the case of the vajakali root, they cut off and discard the old part; that part is allowable for life. Other similar cases should be understood by this same method. However, of the roots of radish, khāraka, and jajjharī, it is said that even the old parts are of the nature of staple food. But those which in the Pāḷi—

‘‘Anujānāmi, bhikkhave, mūlāni bhesajjāni haliddiṃ siṅgiveraṃ vacaṃ vacattaṃ ativisaṃ kaṭukarohiṇiṃ usīraṃ bhaddamuttakaṃ, yāni vā panaññānipi atthi mūlāni bhesajjāni neva khādanīye khādanīyatthaṃ pharanti, na bhojanīye bhojanīyatthaṃ pharantī’’ti (mahāva. 263) –

“Bhikkhus, I allow medicinal roots: turmeric, ginger, orris root, vacatta, ativisa, kaṭukarohiṇī, vetiver, bhaddamuttaka, and whatever other medicinal roots there may be which serve the purpose of neither chewable food in the context of chewables, nor of staple food in the context of staples.”

Vuttāni, tāni yāvajīvikāni. Tesaṃ cūḷapañcamūlaṃ mahāpañcamūlantiādinā nayena gaṇiyamānānaṃ gaṇanāya anto natthi. Khādanīyatthaṃ bhojanīyatthañca pharaṇābhāvoyeva pana tesaṃ lakkhaṇaṃ. Tasmā yaṃkiñci mūlaṃ tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharati, taṃ yāvakālikaṃ; itaraṃ yāvajīvikanti veditabbaṃ. Tesu bahuṃ vatvāpi hi imasmiṃyeva lakkhaṇe ṭhātabbaṃ. Nāmasaññāsu pana vuccamānāsu taṃ taṃ nāmaṃ ajānantānaṃ sammohoyeva hoti, tasmā nāmasaññāya ādaraṃ akatvā lakkhaṇameva dassitaṃ.

Those that were spoken of are allowable for life. When these are enumerated by the method beginning with the ‘minor five roots’ and the ‘major five roots,’ there is no end to their number. Indeed, their characteristic is simply the absence of serving the purpose of chewable food and staple food. Therefore, whatever root, in various regions, serves people as chewable food and staple food by way of being a normal food, that is allowable for a limited time; the other is to be known as allowable for life. Indeed, even after saying much about them, one must stand on this very characteristic. However, when names and designations are spoken, for those who do not know those particular names, there is only great confusion. Therefore, without paying regard to names and designations, only the characteristic has been shown.

Yathā ca mūle; evaṃ kandādīsupi yaṃ lakkhaṇaṃ dassitaṃ, tasseva vasena vinicchayo veditabbo. Yañca taṃ pāḷiyaṃ haliddādi aṭṭhavidhaṃ vuttaṃ, tassa khandhatacapupphaphalampi sabbaṃ yāvajīvikanti vuttaṃ.

And just as for the root, so too for tubers and so on, the decision should be known by means of that very characteristic which has been shown. And regarding the eight kinds beginning with turmeric spoken of in the Pāḷi, it is said that their stems, bark, flowers, and fruits are all allowable for life.

Kandakhādanīye [Pg.100] duvidho kando – dīgho ca rasso ca bhisakiṃsukakandādi vaṭṭo uppalakaserukakandādi, yaṃ ‘‘gaṇṭhī’’tipi vadanti. Tattha sabbesaṃ kandānaṃ jiṇṇajaraṭṭhānañca challi ca sukhumamūlāni ca yāvajīvikāni. Taruṇo pana sukhakhādanīyo, sālakalyāṇīpotakakando kiṃsukapotakakando ambāṭakakando ketakakando māluvakando bhisasaṅkhāto padumapuṇḍarīkakando piṇḍālumasāluādayo ca khīravallikando āluvakando siggukando tālakando nīluppalarattuppalakumudasogandhikānaṃ kandā kadalikando veḷukando kaserukakandoti evamādayo tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthañca bhojanīyatthañca pharaṇakakandā yāvakālikā.

Regarding edible tubers, a tuber is of two kinds: long and short, such as the lotus-stalk and kiṃsuka tuber; and round, such as the water-lily and kaseruka tuber, which they also call ‘knotted.’ Therein, of all tubers, the decayed and old parts, the skin, and the fine roots are allowable for life. However, a young tuber is easy to eat. The tuber of a young sālakalyāṇī plant, the tuber of a young kiṃsuka plant, the ambāṭaka tuber, the ketaka tuber, the māluva tuber, the lotus and white lotus tuber known as bhisa, piṇḍālu, masālu, and so on, the khīravalli tuber, the āluva tuber, the siggu tuber, the tāla tuber, the tubers of the blue lotus, red lotus, white water-lily, and sogandhika lotus, the banana tuber, the bamboo tuber, the kaseruka tuber—these and other such tubers which, in various regions, serve people as chewable food and staple food by way of being normal food, are allowable for a limited time.

Khīravallikando adhoto yāvajīviko, dhoto yāvakāliko. Khīrakākolījīvikausabhakalasuṇādikandā pana yāvajīvikā. Te pāḷiyaṃ – ‘‘yāni vā panaññānipi atthi mūlāni bhesajjānī’’ti evaṃ mūlabhesajjasaṅgaheneva saṅgahitā.

The khīravalli tuber, when unwashed, is allowable for life; when washed, it is allowable for a limited time. However, the tubers of khīrakākolī, jīvika, usabhaka, garlic, and so on, are allowable for life. In the Pāḷi, they are included simply by their inclusion as medicinal roots thus: “and whatever other medicinal roots there may be.”

Mūḷālakhādanīye pana padumamūḷālaṃ puṇḍarīkamuḷālasadisameva. Erakamūlaṃ kandulamūlanti evamādi tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthañca bhojanīyatthañca pharaṇakamuḷālaṃ yāvakālikaṃ. Haliddisiṅgiveramakacicaturassavalliketakatālahintālakuntālanāḷikerapūgarukkhādimuḷālaṃ pana yāvajīvikaṃ, taṃ sabbampi pāḷiyaṃ – ‘‘yāni vā panaññānipi atthi mūlāni bhesajjānī’’ti (mahāva. 263) evaṃ mūlabhesajjasaṅgaheneva saṅgahitaṃ.

Regarding edible rootstalks, the paduma lotus rootstalk is just like the puṇḍarīka white lotus rootstalk. The eraka rootstalk, the kandula rootstalk, and so forth—rootstalks that in those various regions, by way of being a regular food for people, fulfill the purpose of chewable food and staple food—are allowable for a limited time. However, the rootstalks of turmeric, ginger, makaci, caturassavalli, ketaka, palmyra, hintāla, kuntāla, coconut, areca-nut tree, and others are allowable for life. All of these are included in the Pāḷi by the inclusion of root-medicines, thus: ‘Or whatever other roots there are that are medicines’.

Matthakakhādanīye tālahintālakuntālaketakanāḷikerapūgarukkhakhajjūrīvettaerakakadalīnaṃ kaḷīrasaṅkhātā matthakā veṇukaḷīro naḷakaḷīro ucchukaḷīro mūlakakaḷīro sāsapakaḷīro satāvarikaḷīro sattannaṃ dhaññānaṃ kaḷīrāti evamādi tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharaṇako rukkhavalliādīnaṃ matthako yāvakāliko. Haliddisiṅgiveravacamakacilasuṇānaṃkaḷīrā tālahintālakuntālanāḷikerakaḷīrānañca chinditvā pātito jaraṭṭhabundo yāvajīviko.

Regarding edible shoots, the crowns called shoots of the palmyra, hintāla, kuntāla, ketaka, coconut, areca-nut, date palm, rattan, eraka, and banana trees; the bamboo shoot, reed shoot, sugarcane shoot, radish shoot, mustard shoot, asparagus (satāvari) shoot, and the shoots of the seven kinds of grain—and so forth, the crowns of trees, vines, and others that in those various regions, by way of being a regular food for people, fulfill the purpose of chewable food and staple food, are allowable for a limited time. The shoots of turmeric, ginger, vaca, makaci, and garlic, and of the shoots of palmyra, hintāla, kuntāla, and coconut, the mature stump that has been cut and felled, are allowable for life.

Khandhakhādanīye [Pg.101] antopathavīgato sālakalyāṇīkhandho ucchukhandho nīluppalarattuppalakumudasogandhikānaṃ khandhakāti evamādi tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharaṇako khandho yāvakāliko. Uppalajātīnaṃ paṇṇadaṇḍako padumajātīnaṃ sabbopi daṇḍako kāravindakadaṇḍādayo ca avasesasabbakhandhā yāvajīvikā.

Regarding edible stems, the stem of the sālakalyāṇī that has gone underground, the sugarcane stem, and the stems of the blue lotus, red lotus, white lotus (kumuda), and fragrant lotus (sogandhika)—and so forth, a stem that in those various regions, by way of being a regular food for people, fulfills the purpose of chewable food and staple food, is allowable for a limited time. The leaf-stalk of lotuses of the uppala variety, the entire stalk (both flower-stalk and leaf-stalk) of lotuses of the paduma variety, the stalks of the kāravindaka plant and others, and all remaining stems are allowable for life.

Tacakhādanīye ucchutacova eko yāvakāliko, sopi saraso. Seso sabbo yāvajīviko. Tesaṃ pana matthakakhandhatacānaṃ tiṇṇaṃ pāḷiyaṃ kasāvabhesajjena saṅgaho veditabbo. Vuttañhetaṃ –

Regarding edible barks, only sugarcane rind is yāvakālika, and that too when it is juicy. All the rest are yāvajīvika. Furthermore, the inclusion of those three—shoots, stems, and barks—in the Pāḷi should be understood by way of astringent medicine. For it has been said:

‘‘Anujānāmi, bhikkhave, kasāvāni bhesajjāni nimbakasāvaṃ, kuṭajakasāvaṃ, paṭolakasāvaṃ, phaggavakasāvaṃ nattamālakasāvaṃ, yāni vā panaññānipi atthi kasāvāni bhesajjāni neva khādanīye khādanīyatthaṃ pharanti, na bhojanīye bhojanīyatthaṃ pharantī’’ti (mahāva. 263).

‘Monks, I allow astringent medicines: neem astringent, kuṭaja astringent, paṭola astringent, phaggava astringent, nattamāla astringent, or whatever other astringent medicines there are that do not fulfill the purpose of hard food among hard foods, nor fulfill the purpose of soft food among soft foods’ (Mahāvagga 263).

Ettha hi etesampi saṅgaho sijjhati. Vuttakasāvāni ca sabbāni kappiyānīti veditabbāni.

For here, the inclusion of these also is accomplished. And it should be known that all the aforementioned astringents are allowable.

Pattakhādanīye mūlakaṃ khārako caccu tambako taṇḍuleyyako papunnāgo vatthuleyyako vajakali jajjharī sellu siggu kāsamaddako ummā cīnamuggo māso rājamāso ṭhapetvā mahānipphāvaṃ avasesanipphāvo aggimantho sunisannako setavaraṇo nāḷikā bhūmiyaṃ jātaloṇīti etesaṃ pattāni aññāni ca evarūpāni tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharaṇakāni pattāni ekaṃsena yāvakālikāni. Yā panaññā mahānakhapiṭṭhimattā paṇṇaloṇi rukkhe ca gacche ca ārohati, tassā pattaṃ yāvajīvikaṃ. Brahmīpattañca yāvakālikanti dīpavāsino vadanti. Ambapallavaṃ yāvakālikaṃ, asokapallavaṃ pana yāvajīvikaṃ.

Regarding edible leaves: the leaves of radish, khāraka, caccu, tambaka, taṇḍuleyyaka, papunnāga, vatthuleyyaka, vajakali, jajjharī, sellu, siggu, kāsamaddaka, ummā, Chinese bean (cīnamugga), black gram (māsa), cowpea (rājamāsa), the remaining nipphāva beans (excluding the great nipphāva), aggimantha, sunisannaka, setavaraṇa, nāḷikā, and the earth-born loṇī—these leaves, and other similar leaves that in those various regions, by way of being a regular food for people, fulfill the purpose of hard and soft food, are certainly yāvakālika. However, there is another paṇṇaloṇi with large leaves the size of the back of a thumbnail, which climbs on trees and bushes; its leaf is yāvajīvika. And the dwellers of the island say that the brahmī leaf is yāvakālika. The mango sprout is yāvakālika, but the asoka sprout is yāvajīvika.

Yāni vā panaññāni pāḷiyaṃ –

Or whatever other leaves are mentioned in the Pāḷi:

‘‘Anujānāmi, bhikkhave, paṇṇāni bhesajjāni nimbapaṇṇaṃ kuṭajapaṇṇaṃ paṭolapaṇṇaṃ sulasipaṇṇaṃ kappāsakapaṇṇaṃ yāni vā panaññānipi atthi [Pg.102] paṇṇāni bhesajjāni neva khādanīye khādanīyatthaṃ pharanti na bhojanīye bhojanīyatthaṃ pharantī’’ti (mahāva. 263) –

‘Monks, I allow leaves as medicine: neem leaves, kuṭaja leaves, paṭola leaves, sulasi leaves, cotton leaves, and whatever other leaves there are as medicine that do not fulfill the purpose of hard food among hard foods, nor fulfill the purpose of soft food among soft foods’ (Mahāvagga 263) –

Vuttāni, tāni yāvajīvikāni. Na kevalañca paṇṇāniyeva tesaṃ pupphaphalādīnipi yāvajīvikāni. Paṇṇānaṃ phaggavapaṇṇaṃ ajjukapaṇṇaṃ phaṇijjakapaṇṇaṃ paṭolapaṇṇaṃ tambūlapaṇṇaṃ paduminipaṇṇanti evaṃ gaṇanavasena anto natthi.

Those that were spoken of are yāvajīvika. And not only their leaves, but also their flowers, fruits, and so on are yāvajīvika. Among the leaves are phaggava leaves, ajjuka leaves, phaṇijjaka leaves, paṭola leaves, betel leaves, and lotus leaves—thus by way of enumeration, there is no end.

Pupphakhādanīye mūlakapupphaṃ khārakapupphaṃ caccupupphaṃ tambakapupphaṃ vajakalipupphaṃ jajjharīpupphaṃ cūḷanipphāvapupphaṃ mahānipphāvapupphaṃ kaserukapupphaṃ nāḷikeratālaketakānaṃ taruṇapupphāni setavaraṇapupphaṃ siggupupphaṃ uppalapadumajātikānaṃ pupphāni kaṇṇikamattaṃ agandhikapupphaṃ kaḷīrapupphaṃ jīvantīpupphanti evamādi tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharaṇakapupphaṃ yāvakālikaṃ. Asokabakulakuyyakapunnāgacampakajātikaṇavīrakaṇikārakundanavamālikamallikādīnaṃ pana pupphaṃ yāvajīvikaṃ tassa gaṇanāya anto natthi. Pāḷiyaṃ panassa kasāvabhesajjeneva saṅgaho veditabbo.

Regarding edible flowers: radish flowers, khāraka flowers, caccu flowers, tambaka flowers, vajakali flowers, jajjharī flowers, lesser nipphāva flowers, great nipphāva flowers, kaseruka flowers, the young flowers of coconut, palmyra, and ketaka, white varaṇa flowers, siggu flowers, flowers of the uppala and paduma lotus varieties, the agandhika flower which has only a pistil, kaḷīra flowers, and jīvantī flowers—and so forth, a flower that in those various regions, by way of being a regular food for people, fulfills the purpose of hard and soft food, is yāvakālika. However, the flowers of the asoka, bakula, kuyyaka, punnāga, campaka, jāti, kaṇavīra, kaṇikāra, kunda, navamālika, mallikā, and other trees are yāvajīvika; there is no end to their enumeration. Furthermore, its inclusion in the Pāḷi should be understood by way of astringent medicine.

Phalakhādanīye panasalabujatālanāḷikeraambajambūambāṭakatintiṇikamātuluṅgakapitthalābukumbhaṇḍapussaphalatimbarūsakatipusavātiṅgaṇacocamocamadhukādīnaṃ phalāni yāni loke tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharanti, sabbāni tāni yāvakālikāni. Nāmagaṇanavasena nesaṃ na sakkā pariyantaṃ dassetuṃ. Yāni pana pāḷiyaṃ –

Regarding edible fruits: the fruits of jackfruit, breadfruit, palmyra, coconut, mango, rose apple, hog plum, tamarind, citron, wood apple, bottle gourd, ash gourd, pussaphala, persimmon (timbarūsaka), cucumber (tipusa), eggplant, wild banana (coca), cultivated banana (moca), madhuka, and others—whatever fruits in the world, in those various regions, by way of being a regular food for people, fulfill the purpose of hard and soft food, all those are yāvakālika. By way of enumerating their names, it is not possible to show their limit. However, those mentioned in the Pāḷi:

‘‘Anujānāmi, bhikkhave, phalāni bhesajjāni – bilaṅgaṃ, pipphaliṃ, maricaṃ, harītakaṃ, vibhītakaṃ, āmalakaṃ, goṭṭhaphalaṃ, yāni vā panaññānipi atthi phalāni bhesajjāni neva khādanīye khādanīyatthaṃ pharanti na bhojanīye bhojanīyatthaṃ pharantī’’ti (mahāva. 263) –

‘Monks, I allow medicinal fruits: bilaṅga, long pepper, black pepper, myrobalan, belleric myrobalan, emblic myrobalan, goṭṭhaphala, and whatever other medicinal fruits there are that do not serve the purpose of a hard food among hard foods, nor serve the purpose of a soft food among soft foods’ (Mahāvagga 263) –

Vuttāni, tāni yāvajīvikāni. Tesampi aparipakkāni acchiva bimbavaraṇaketakakāsmarīādīnaṃ phalāni jātiphalaṃ kaṭukaphalaṃ eḷā takkolanti evaṃ nāmavasena na sakkā pariyantaṃ dassetuṃ.

Those that have been mentioned are yāvajīvika. Of these also, the unripe fruits, the fruits of the acchiva, bimba, varaṇa, ketaka, kāsmarī, and so on, as well as nutmeg, kaṭukaphala, cardamom, and takkola—thus by way of name, it is not possible to show the limit.

Aṭṭhikhādanīye [Pg.103] labujaṭṭhi panasaṭṭhi ambāṭakaṭṭhi sālaṭṭhi khajjūrīketakatimbarūsakānaṃ taruṇaphalaṭṭhi tintiṇikaṭṭhi bimbaphalaṭṭhi uppala padumajātīnaṃ pokkharaṭṭhīti evamādīni tesu tesu janapadesu manussānaṃ pakatiāhāravasena khādanīyatthaṃ bhojanīyatthañca pharaṇakāni aṭṭhīni yāvakālikāni. Madhukaṭṭhi punnāgaṭṭhi harītakādīnaṃ aṭṭhīni siddhatthakaṭṭhi rājikaṭṭhīti evamādīni aṭṭhīni yāvajīvikāni. Tesaṃ pāḷiyaṃ phalabhesajjeneva saṅgaho veditabbo.

Regarding edible seeds: the seeds of the breadfruit, jackfruit, hog plum, and sal tree; the seeds of the young fruits of the date palm, screwpine, and persimmon; tamarind seeds, bimba fruit seeds, and the seeds of various types of water lilies and lotuses—these and similar seeds, which in various regions serve people as regular food, fulfilling the purpose of hard food and soft food, are yāvakālika. The seeds of the butter tree, Alexandrian laurel, myrobalan and so on, white mustard seeds, and black mustard seeds—these and similar seeds are yāvajīvika. Their inclusion in the Pāḷi should be understood as being under the category of medicinal fruits.

Piṭṭhakhādanīye sattannaṃ tāva dhaññānaṃ dhaññānulomānaṃ aparaṇṇānañca piṭṭhaṃ panasapiṭṭhaṃ labujapiṭṭhaṃ ambāṭakapiṭṭhaṃ sālapiṭṭhaṃ dhotakatālapiṭṭhañca khīravallipiṭṭhañcāti evamādīni tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharaṇakāni piṭṭhāni yāvakālikāni. Adhotakaṃ tālapiṭṭhaṃ khīravallipiṭṭhaṃ assagandhādipiṭṭhāni ca yāvajīvikāni. Tesaṃ pāḷiyaṃ kasāvehi ca mūlaphalehi ca saṅghaho veditabbo.

Regarding edible flours: the flour of the seven types of grain, of grain-like substances, and of pulses; jackfruit seed flour, breadfruit seed flour, hog plum seed flour, sal seed flour, washed palmyra seed flour, and milk-vine flour—these and similar flours, which in various regions serve people as regular food, fulfilling the purpose of hard food and soft food, are yāvakālika. Unwashed palmyra seed flour, milk-vine flour, and the flours of winter cherry and so on, are yāvajīvika. Their inclusion in the Pāḷi should be understood as being under the categories of astringents, roots, and fruits.

Niyyāsakhādanīye eko ucchuniyyāsova sattāhakāliko. Sesā ‘‘anujānāmi, bhikkhave, jatūni bhesajjāni – hiṅguṃ hiṅgujatuṃ hiṅgusipāṭikaṃ takaṃ takapattiṃ takapaṇṇiṃ sajjulasaṃ yāni vā panaññānipi atthi jatūni bhesajjānī’’ti (mahāva. 263) evaṃ pāḷiyaṃ vuttaniyyāsā yāvajīvikā. Tattha yevāpanakavasena saṅgahitānaṃ ambaniyyāso kaṇikāraniyyāsoti evaṃ nāmavasena na sakkā pariyantaṃ dassetuṃ. Evaṃ imesu mūlakhādanīyādīsu yaṃkiñci yāvakālikaṃ, sabbampi imasmiṃ atthe ‘‘avasesaṃ khādanīyaṃ nāmā’’ti saṅgahitaṃ.

Regarding edible exudates, only sugarcane exudate is a seven-day allowance. The remaining exudates mentioned in the Pāḷi—namely, “O monks, I allow resins as medicine: asafoetida, asafoetida resin, asafoetida strips, taka resin, takapatti, takapaṇṇi, and pine resin, or whatever other resins there are that are medicines”—are lifelong medicines. Among those included by the general term, such as mango exudate and kaṇikāra exudate, it is not possible to show the limit by way of name. Thus, among these root-based edibles and so on, whatever is a temporary allowance is all included in the meaning here as ‘what is called remaining hard foods’.

Bhojanīyaṃ nāma pañca bhojanānītiādimhi yaṃ vattabbaṃ taṃ vuttameva. Khādissāmi bhuñjissāmīti, paṭiggaṇhātīti yo bhikkhu vikāle etaṃ khādanīyaṃ bhojanīyañca paṭiggaṇhāti, tassa paṭiggahaṇe tāva āpatti dukkaṭassa. Sesamettha uttānameva.

Regarding the passage beginning ‘Staple food means the five kinds of staple foods,’ what needs to be said has already been said. Regarding the phrase ‘accepts with the intention, “I will eat, I will consume”’: whichever monk accepts this hard food or staple food in the wrong time, for him there is an offense of wrong-doing at the very moment of acceptance. The rest here is self-evident.

Eḷakalomasamuṭṭhānaṃ – kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

This has the same origin as the Eḷakaloma rule. It arises from the body, and from the body and mind. It is classified as an action, there is no exemption due to misperception, it can be unintentional, it is an offense by formulation, it is a bodily action, it involves three types of consciousness, and it is associated with three types of feeling.

Vikālabhojanasikkhāpadaṃ sattamaṃ.

The seventh training rule on eating at the wrong time.

8. Sannidhikārakasikkhāpadavaṇṇanā

8. The Explanation of the Training Rule on Storing.

252. Aṭṭhamasikkhāpade [Pg.104] – belaṭṭhasīso nāma jaṭilasahassabbhantaro mahāthero. Araññe viharatīti jetavanassa avidūre padhānaghare ekasmiṃ āvāse vasati. Sukkhakuranti asūpabyañjanaṃ odanaṃ. So kira antogāme bhuñjitvā pacchā piṇḍāya caritvā tādisaṃ odanaṃ āharati, tañca kho appicchatāya, na paccayagiddhatāya. Thero kira sattāhaṃ nirodhasamāpattiyā vītināmetvā samāpattito vuṭṭhāya taṃ piṇḍapātaṃ udakena temetvā bhuñjati, tato puna sattāhaṃ samāpattiyā nisīdati. Evaṃ dvepi tīṇipi cattāripi sattāhāni vītināmetvā gāmaṃ piṇḍāya pavisati. Tena vuttaṃ – ‘‘cirena gāmaṃ piṇḍāya pavisatī’’ti.

252. In the eighth training rule: there was a great elder named Belaṭṭhasīsa, one among a thousand matted-haired ascetics. The phrase 'dwelling in the forest' means he resided in a certain dwelling, a meditation hut, not far from Jetavana. 'Dry rice' means rice without soup or curry. It is said that he, having eaten in the inner village, would later go for alms and bring back such rice. And he would bring it out of having few wishes, not out of greed for requisites. The elder, it is said, having spent seven days in the attainment of cessation and having emerged from that attainment, would moisten that almsfood with water and eat it. Then he would again sit in attainment for seven days. Thus, having spent two, three, or even four seven-day periods, he would enter the village for alms. Therefore, it is said: 'He enters the village for alms only after a long time.'

253. Kāro karaṇaṃ kiriyāti atthato ekaṃ, sannidhikāro assāti sannidhikāraṃ; sannidhikārameva sannidhikārakaṃ. Paṭiggahetvā ekarattaṃ vītināmitassetaṃ adhivacanaṃ. Tenevassa padabhājane vuttaṃ – ‘‘sannidhikārakaṃ nāma ajja paṭiggahitaṃ aparajjū’’ti.

253. The words 'kāra,' 'karaṇa,' and 'kiriyā' are one in meaning. 'Of this, there is the act (kāro) of storing (sannidhi)'; therefore, it is 'sannidhikāra.' That which has the quality of being stored is itself 'sannidhikāraka.' This is a designation for food that, having been received, has been kept for one night. Therefore, in its word analysis, it is said: 'What is called sannidhikāraka is that which was received today and is for another day.'

Paṭiggaṇhāti āpatti dukkaṭassāti evaṃ sannidhikataṃ yaṃkiñci yāvakālikaṃ vā yāmakālikaṃ vā ajjhoharitukāmatāya gaṇhantassa paṭiggahaṇe tāva āpatti dukkaṭassa. Ajjhoharato pana ekamekasmiṃ ajjhohāre pācittiyaṃ. Sacepi patto duddhoto hoti, yaṃ aṅguliyā ghaṃsantassa lekhā paññāyati, gaṇṭhikapattassa vā gaṇṭhikantare sneho paviṭṭho hoti, so uṇhe otāpentassa paggharati, uṇhayāguyā vā gahitāya sandissati, tādise pattepi punadivase bhuñjantassa pācittiyaṃ. Tasmā pattaṃ dhovitvā puna tattha acchodakaṃ vā āsiñcitvā aṅguliyā vā ghaṃsitvā nisnehabhāvo jānitabbo. Sace hi udake vā snehabhāvo patte vā aṅgulilekhā paññāyati, duddhoto hoti. Telavaṇṇapatte pana aṅgulilekhā paññāyati, sā abbohārikā. Yaṃ bhikkhū nirapekkhā sāmaṇerānaṃ pariccajanti, tañce sāmaṇerā nidahitvā denti, sabbaṃ vaṭṭati. Sayaṃ paṭiggahetvā apariccattameva hi dutiyadivase na vaṭṭati. Tato hi ekasitthampi ajjhoharato pācittiyameva.

Regarding 'When one accepts, there is an offense of wrong-doing': thus, for a bhikkhu who takes anything that has been stored—be it yāvakālika or yāmakālika—with the desire to consume it, there is, first, an offense of wrong-doing at the time of taking it. However, for one who is consuming it, there is a pācittiya offense for each and every mouthful. Even if the bowl is poorly washed—such that a line is visible when one rubs it with a finger, or if, in a jointed bowl, grease has entered between the joints, and that grease drips when one exposes the bowl to the sun's heat or becomes apparent when hot gruel is received in it—for one who eats from such a bowl on the next day, there is a pācittiya offense. Therefore, after washing the bowl, one should ascertain its freedom from grease by again pouring clear water into it or by rubbing it with a finger. For if the presence of grease in the water or a finger-mark on the bowl becomes apparent, it is poorly washed. However, in a bowl the color of oil, a finger-mark is visible, but that is not grounds for an offense. Whatever food bhikkhus, being unconcerned, relinquish to novices—if those novices store it and then give it, all of it is allowable. Indeed, it is only food that one has received oneself and has not relinquished that is not allowable on the second day. From that, for one who consumes even a single grain of rice, there is a pācittiya offense.

Akappiyamaṃsesu [Pg.105] manussamaṃse thullaccayena sadviṃ pācittiyaṃ, avasesesu dukkaṭena saddhiṃ. Yāmakālikaṃ sati paccaye ajjhoharato pācittiyaṃ. Āhāratthāya ajjhoharato dukkaṭena saddhiṃ pācittiyaṃ. Sace pavārito hutvā anatirittakataṃ ajjhoharati, pakatiāmise dve pācittiyāni, manussamaṃse thullaccayena saddhiṃ dve, sesaakappiyamaṃse dukkaṭena saddhiṃ, yāmakālikaṃ sati paccaye sāmisena mukhena ajjhoharato dve, nirāmisena ekameva. Āhāratthāya ajjhoharato vikappadvayepi dukkaṭaṃ vaḍḍhati. Sace vikāle ajjhoharati, pakatibhojane sannidhipaccayā ca vikālabhojanapaccayā ca dve pācittiyāni, akappiyamaṃsesu thullaccayañca dukkaṭañca vaḍḍhati. Yāmakālikesu vikālapaccayā anāpatti, anatirittapaccayā pana vikāle sabbavikappesu anāpatti.

Among unallowable meats, for human flesh, there is a pācittiya offense together with a grave offense; for the remaining ones, a pācittiya together with an offense of wrong-doing. For one who consumes a yāmakālika item when there is a reason, there is a pācittiya. For one who consumes it for the purpose of nourishment, there is a pācittiya together with an offense of wrong-doing. If, having indicated satisfaction, one consumes what has not been made a leftover: for ordinary food, there are two pācittiya offenses; for human flesh, two pācittiya offenses together with a grave offense; for the remaining unallowable meats, two pācittiya offenses together with an offense of wrong-doing. For one who consumes a yāmakālika item when there is a reason with a mouth containing food, there are two pācittiya offenses; with a mouth not containing food, only one. For one who consumes it for the purpose of nourishment, in both cases an offense of wrong-doing is added. If one consumes it at the wrong time: for ordinary food, there are two pācittiya offenses, one on account of storing and one on account of eating at the wrong time; for unallowable meats, a grave offense and an offense of wrong-doing are added. For yāmakālika items, there is no offense on account of the wrong time. However, on account of it not being a leftover, there is no offense for eating at the wrong time in all these cases.

255. Sattāhakālikaṃ yāvajīvikaṃ āhāratthāyāti āhāratthāya paṭiggaṇhato paṭiggahaṇapaccayā tāva dukkaṭaṃ, ajjhoharato pana sace nirāmisaṃ hoti, ajjhohāre ajjhohāre dukkaṭaṃ. Atha āmisasaṃsaṭṭhaṃ paṭiggahetvā ṭhapitaṃ hoti, yathāvatthukaṃ pācittiyameva.

255. Regarding 'sattāhakālika' and 'yāvajīvika' items for the purpose of nourishment: for one who accepts them for the purpose of nourishment, there is, first, an offense of wrong-doing on account of the acceptance. However, for one who is consuming it, if it is without other food, there is an offense of wrong-doing for each mouthful. Or, if it was accepted mixed with other food and then stored, there is simply a pācittiya offense according to the particular case.

256. Anāpatti yāvakālikantiādimhi vikālabhojanasikkhāpade niddiṭṭhaṃ khādanīyabhojanīyaṃ yāva majjhantikasaṅkhāto kālo, tāva bhuñjitabbato yāvakālikaṃ. Saddhiṃ anulomapānehi aṭṭhavidhaṃ pānaṃ yāva rattiyā pacchimayāmasaṅkhāto yāmo, tāva paribhuñjitabbato yāmo kālo assāti yāmakālikaṃ. Sappiādi pañcavidhaṃ bhesajjaṃ sattāhaṃ nidhetabbato sattāho kālo assāti sattāhakālikaṃ. Ṭhapetvā udakaṃ avasesaṃ sabbampi yāvajīvaṃ pariharitvā sati paccaye paribhuñjitabbato yāvajīvakanti vuccati.

256. In the phrase beginning 'No offense for yāvakālika': The non-staple food and staple food specified in the training rule on eating at the wrong time are called yāvakālika because they may be eaten as long as the time designated as midday lasts. The eight kinds of drinks, together with conforming beverages, are called yāmakālika because they may be consumed as long as the watch designated as the last watch of the night lasts; its time is a watch (yāma), hence it is called yāmakālika. The five kinds of medicines, such as ghee and so forth, are called sattāhakālika because they may be stored for seven days; its time is seven days (sattāha), hence it is called sattāhakālika. Excepting water, all the remaining items are called yāvajīvika because they may be kept for a lifetime and consumed when there is a reason.

Tattha aruṇodayeva paṭiggahitaṃ yāvakālikaṃ satakkhattumpi nidahitvā yāvakālo nātikkamati tāva, yāmakālikaṃ ekaṃ ahorattaṃ, sattāhakālikaṃ sattarattaṃ, itaraṃ sati paccaye, yāvajīvampi paribhuñjantassa anāpatti. Sesamettha uttānameva. Aṭṭhakathāsu pana imasmiṃ ṭhāne pānakathā kappiyānulomakathā ‘‘kappati nu kho yāvakālikena yāmakālika’’ntiādikathā ca kappiyabhūmikathā ca vitthāritā, taṃ mayaṃ āgataṭṭhāneyeva kathayissāma.

Among these: for one who consumes yāvakālika received at dawn—having stored it even a hundred times—as long as the time for it has not passed; or yāmakālika received at dawn, for one day and night; or sattāhakālika received at dawn, for seven nights; or the other (yāvajīvika), when there is a reason, even for a lifetime—there is no offense. The rest here is clear. However, in the commentaries, at this point, the discourse on drinks, the discourse on what is allowable and conforming, the discourse beginning, ‘Is a yāmakālika allowable with a yāvakālika?’, and the discourse on allowable ground are elaborated. We will discuss these in the places where they appear.

Eḷakalomasamuṭṭhānaṃ [Pg.106] – kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

This has the same classification of origin as the rule on sheep's wool. It arises from the body and from body-and-mind. It is an action; there is no exemption through perception; it is non-intentional; it is an offense by designation; it is a bodily action; it is associated with three types of consciousness; and it is associated with three types of feeling.

Sannidhikārakasikkhāpadaṃ aṭṭhamaṃ.

The eighth, the Training Rule Concerning Storing.

9. Paṇītabhojanasikkhāpadavaṇṇanā

9. Explanation of the Training Rule on Choice Food

257. Navamasikkhāpade – paṇītabhojanānīti uttamabhojanāni. Kassa sampannaṃ na manāpanti sampattiyuttaṃ kassa na piyaṃ. Sādunti surasaṃ.

257. In the ninth training rule: ‘Choice foods’ (paṇītabhojanāni) means superior foods. ‘To whom is something excellent not agreeable?’ (kassa sampannaṃ na manāpaṃ) means: to whom is that which is endowed with excellence not pleasing? ‘Delicious’ (sāduṃ) means flavorful.

259. Yo pana bhikkhu evarūpāni paṇītabhojanāni agilāno attano atthāya viññāpetvā bhuñjeyyāti ettha suddhāni sappiādīni viññāpetvā bhuñjanto pācittiyaṃ nāpajjati, sekhiyesu sūpodanaviññattidukkaṭaṃ āpajjati, odanasaṃsaṭṭhāni pana viññāpetvā bhuñjanto pācittiyaṃ āpajjatīti veditabbo, ayaṃ kirettha adhippāyo. Teneva ca ‘‘paṇītānī’’ti avatvā ‘‘paṇītabhojanānī’’ti sutte vuttaṃ. ‘‘Paṇītānī’’ti hi vutte sappiādīnaṃyeva gahaṇaṃ hoti, ‘‘paṇītabhojanānī’’ti vutte pana paṇītasaṃsaṭṭhāni sattadhaññanibbattāni bhojanāni paṇītabhojanānīti ayamattho paññāyati.

259. Herein, regarding the text, ‘Whatever bhikkhu, not being ill, having requested for himself such choice foods, should eat…’: a bhikkhu who eats after requesting pure items such as ghee does not incur a pācittiya offense; he incurs a dukkaṭa offense for requesting soup or rice under the Sekhiyas. However, a bhikkhu who eats after requesting them mixed with rice incurs a pācittiya offense; this should be understood. This, it seems, is the intention here. For this very reason, it is said ‘choice foods’ (paṇītabhojanāni) in the Sutta, not ‘choice items’ (paṇītāni). Indeed, if ‘choice items’ were said, it would refer only to the taking of items such as ghee. But when ‘choice foods’ is said, this meaning becomes clear: foods produced from the seven kinds of grain mixed with choice items are ‘choice foods’.

Idāni viññāpeti payoge dukkaṭantiādīsu ayaṃ vinicchayo – ‘‘sappinā bhattaṃ dehi, sappiṃ ākiritvā dehi, sappimissakaṃ katvā dehi, sahasappinā dehi, sappiñca bhattañca dehī’’ti viññāpentassa viññattiyā dukkaṭaṃ, paṭiggahaṇe dukkaṭaṃ, ajjhohāre pācittiyaṃ. ‘‘Sappibhattaṃ dehī’’ti vutte pana yasmā sālibhattaṃ viya sappibhattaṃ nāma natthi; tasmā sūpodanaviññattidukkaṭameva veditabbaṃ.

Now, this is the determination regarding the dukkaṭa and so forth in the act of requesting: ‘Give rice with ghee; give it having sprinkled ghee on it; give it having mixed it with ghee; give it along with ghee; give both ghee and rice’—for the one making such a request, there is a dukkaṭa offense in the request, a dukkaṭa offense in receiving, and a pācittiya offense upon consumption. However, if one says, ‘Give me ghee-rice,’ since there is no such thing as ‘ghee-rice’ in the way there is ‘sāli-rice,’ it should be understood as merely a dukkaṭa offense for requesting soup or rice.

Sace pana ‘‘sappinā bhattaṃ dehī’’ti vutte bhattaṃ datvā ‘‘sappiṃ katvā bhuñjā’’ti navanītaṃ vā khīraṃ vā dadhiṃ vā deti, mūlaṃ vā pana deti, ‘‘iminā sappiṃ gahetvā bhuñjā’’ti yathāvatthukameva. ‘‘Gosappinā bhattaṃ dehī’’ti vutte pana gosappinā vā detu, gosappimhi asati, purimanayeneva gonavanītādīni vā gāviṃyeva vā detu ‘‘ito sappinā bhuñjā’’ti yathāvatthukameva. Sace [Pg.107] pana gosappinā yācito ajiyā sappiādīhi deti, visaṅketaṃ. Evañhi sati aññaṃ yācitena aññaṃ dinnaṃ nāma hoti, tasmā anāpatti. Esa nayo ajiyā sappinā dehīti ādīsupi.

If, however, when told, ‘Give rice with ghee,’ one gives rice and then says, ‘Make ghee and eat,’ and gives fresh butter, milk, or curd, or gives the payment for it, saying, ‘Take ghee with this and eat,’ it is in accordance with the item requested. If told, ‘Give rice with cow’s ghee,’ one should give it with cow’s ghee. If cow’s ghee is not available, one may give cow’s fresh butter and so on, as before, or give a cow itself, saying, ‘Eat with ghee from this,’ and it is in accordance with the item requested. But if, when asked for cow’s ghee, one gives goat’s ghee or similar things, it is a mismatch. For in such a case, one thing was requested and another was given. Therefore, there is no offense. This is the method in cases like ‘Give with goat’s ghee,’ and so on.

‘‘Kappiyasappinā dehī’’ti vutte akappiyasappinā deti, visaṅketameva. ‘‘Akappiyasappināti vutte akappiyasappinā deti, paṭiggahaṇepi paribhogepi dukkaṭameva. Akappiyasappimhi asati purimanayeneva akappiyanavanītādīni deti ‘‘sappiṃ katvā bhuñjā’’ti akappiyasappināva dinnaṃ hoti. ‘‘Akappiyasappinā’’ti vutte kappiyena deti, visaṅketaṃ. ‘‘Sappinā’’ti vutte sesesu navanītādīsu aññatarena deti, visaṅketameva. Esa nayo navanītena dehītiādīsupi. Yena yena hi viññatti hoti, tasmiṃ vā tassa mūle vā laddhe, taṃ taṃ laddhameva hoti.

If, when asked, ‘Give with permissible ghee,’ one gives with impermissible ghee, it is a mismatch. If, when asked for impermissible ghee, one gives with impermissible ghee, there is a dukkaṭa offense both in receiving and in consuming. If impermissible ghee is not available, and one gives other impermissible items like fresh butter in the same way as before, saying, ‘Make it into ghee and eat it,’ it is as if impermissible ghee has been given. If, when asked for impermissible ghee, one gives with permissible ghee, it is a mismatch. If, when asked for ghee, one gives something else among the remaining items like fresh butter, it is a mismatch. This is the method in cases like ‘Give with fresh butter’ and so on. Indeed, with whatever item a request is made, when that very thing or its price is obtained, that very thing is considered obtained.

Sace pana aññaṃ pāḷiyā āgataṃ vā anāgataṃ vā denti, visaṅketaṃ. Pāḷiyaṃ āgatanavanītādīni ṭhapetvā aññehi navanītādīhi viññāpentassa dukkaṭaṃ. Yathā ca ‘‘sappibhattaṃ dehī’’ti vutte sālibhattassa viya sappibhattassa abhāvā sūpodanaviññattidukkaṭameva hotīti vuttaṃ. Evaṃ navanītabhattaṃ dehītiādīsupi. Paṭipāṭiyā ekamekaṃ vitthāretvā vuccamānepi hi ayamevattho vattabbo siyā, so ca saṅkhepenapi sakkā ñātuṃ, kiṃ tattha vitthārena? Tena vuttaṃ – ‘‘esa nayo navanītena dehītiādīsupī’’ti.

But if they give something else—whether it is mentioned in the Pāḷi or not—it is a mismatch. For one who makes a request with other choice items such as fresh butter, apart from those mentioned in the Pāḷi, there is a dukkaṭa offense. And just as it was said that when one says, ‘Give ghee-rice,’ because there is no such thing as ‘ghee-rice’ in the way there is ‘sāli-rice,’ only a dukkaṭa offense for requesting soup or rice is incurred, so too is it with ‘Give fresh butter-rice’ and so on. For even if each case were explained in detail in sequence, this very meaning would have to be stated; and since it can be understood briefly, what is the use of elaboration? Therefore it was said: ‘This is the method also for “give with fresh butter” and so on.’

Sace pana sabbehipi sappiādīhi ekaṭṭhāne vā nānāṭṭhāne vā viññāpetvā paṭiladdhaṃ ekabhājane ākiritvā ekarasaṃ katvā tato kusaggenāpi jivhagge binduṃ ṭhapetvā ajjhoharati, nava pācittiyāni āpajjati. Vuttampi cetaṃ parivāre –

But if, having requested all items such as ghee, whether in one place or in different places, and having obtained them, one pours them into one vessel, making them of one taste, and then from that mixture consumes even a drop placed on the tip of the tongue with the tip of a blade of kusa grass, one incurs nine pācittiya offenses. And this is stated in the Parivāra:

‘‘Kāyikāni na vācasikāni,Sabbāni nānāvatthukāni;

Apubbaṃ acarimaṃ āpajjeyya ekato,Pañhāmesā kusalehi cintitā’’ti. (pari. 481);

“Bodily, not verbal, all with different bases; one would incur them simultaneously, neither before nor after. This is a question considered by the skilled.”

261. Agilāno gilānasaññīti ettha sace gilānasaññīpi hutvā bhesajjatthāya pañca bhesajjāni viññāpeti, mahānāmasikkhāpadena kāretabbo[Pg.108]. Nava paṇītabhojanāni viññāpento pana iminā sikkhāpadena kāretabbo. Bhikkhunīnaṃ pana etāni pāṭidesanīyavatthūni honti, sūpodanaviññattiyaṃ ubhayesampi sekhapaṇṇattidukkaṭameva. Sesamettha uttānameva.

261. Herein, regarding ‘not ill, but with the perception of being ill’: if one, even having the perception of being ill, requests the five medicines for medicinal purposes, one should be dealt with according to the Mahānāma training rule. But if one requests the nine choice foods, one should be dealt with according to this training rule. For bhikkhunīs, however, these are bases for a pāṭidesanīya offense, while in the case of requesting soup and rice, for both bhikkhus and bhikkhunīs, it is only the dukkaṭa offense laid down in the Sekhiyas. The rest herein is self-evident.

Catusamuṭṭhānaṃ – kāyato kāyavācato kāyacittato kāyavācācittato ca samuṭṭhāti,

It has four origins: it arises from the body, from body and speech, from body and mind, and from body, speech, and mind.

Kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇativajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

It is an offense of action, there is no exemption through perception, it can be unintentional, it is an offense by designation, it is a bodily action, a verbal action, it is associated with three types of consciousness, and with three types of feeling.

Paṇītabhojanasikkhāpadaṃ navamaṃ.

The Ninth Training Rule on Choice Food.

10. Dantaponasikkhāpadavaṇṇanā

10. The Explanation of the Training Rule on Tooth-Cleaning.

263. Dasamasikkhāpade – catūsu paccayesu antamaso dantakaṭṭhampi sabbaṃ paṃsukūlameva assāti sabbapaṃsukūliko. So kira susāne chaḍḍitabhājanameva pattaṃ katvā tattha chaḍḍitacoḷakeheva cīvaraṃ katvā tattha chaḍḍitamañcapīṭhakāniyeva gahetvā paribhuñjati. Ayyavosāṭitakānīti ettha ayyā vuccanti kālaṅkatā pitipitāmahā. Vosāṭitakāni vuccanti tesaṃ atthāya susānādīsu chaḍḍitakāni khādanīyabhojanīyāni; manussā kira kālaṅkate ñātake uddissa yaṃ tesaṃ sajīvakāle piyaṃ hoti, taṃ etesu susānādīsu piṇḍaṃ piṇḍaṃ katvā ‘‘ñātakā no paribhuñjantūti ṭhapenti. So bhikkhu taṃ gahetvā bhuñjati, aññaṃ paṇītampi diyyamānaṃ na icchati. Tena vuttaṃ – ‘‘susānepi rukkhamūlepi ummārepi ayyavosāṭitakāni sāmaṃ gahetvā paribhuñjatī’’ti. Theroti thiro ghanabaddho. Vaṭharoti thūlo; thūlo ca ghanasarīro cāyaṃ bhikkhūti vuttaṃ hoti. Manussamaṃsaṃ maññe khādatīti manussamaṃsaṃ khādatīti naṃ sallakkhema; manussamaṃsaṃ khādantā hi īdisā bhavantīti ayaṃ tesaṃ adhippāyo.

263. In the tenth training rule: Regarding the four requisites, because for him everything, even down to a toothpick, is only from a dust-heap, he is called a 'total dust-heap-dweller.' It is said that he would make a bowl only from a vessel discarded in a charnel ground, make a robe from cloths discarded there, and take and use only small couches and chairs discarded there. Here, in 'Ayyavosāṭitakāni,' 'ayyā' refers to deceased fathers and grandfathers. 'Vosāṭitakāni' refers to edibles and comestibles discarded in charnel grounds and other such places for their sake; it is said that people, dedicating to their deceased relatives, would make into lumps whatever was dear to them during their lifetime and place it in these charnel grounds, saying, 'May our relatives partake.' That monk would take and eat it, not desiring other fine food even when offered. Therefore it was said: 'He partakes... even in the charnel ground.' 'Thero' means firm, solidly built. 'Vaṭharo' means stout; it is said that this monk is stout and has a solid, compact body. 'I think he eats human flesh' means, 'We surmise that he eats human flesh'; their intention was, 'Indeed, those who eat human flesh are like this.'

264. Udakadantapone kukkuccāyantīti ettha te bhikkhū ‘‘adinnaṃ mukhadvāraṃ āhāraṃ āhareyyā’’ti padassa sammā atthaṃ asallakkhetvā kukkuccāyisuṃ, bhagavā pana yathāuppannassa vatthussa vasena pitā viya dārake te bhikkhū saññāpento anupaññattiṃ ṭhapesi.

264. Here, in 'They felt scrupulous about water for tooth-cleaning': those monks, not having correctly understood the meaning of the phrase '...convey food that is not given into the mouth-door,' became scrupulous. But the Blessed One, wishing to make those monks understand just as a father makes his children understand, established a supplementary regulation in accordance with the matter as it had arisen.

265. Adinnanti [Pg.109] kāyena vā kāyapaṭibaddhena vā gaṇhantassa kāyakāyapaṭibaddhanissaggiyānaṃ aññataravasena na dinnaṃ. Etadeva hi sandhāya padabhājane ‘‘adinnaṃ nāma appaṭiggahitakaṃ vuccatī’’ti vuttaṃ. Dutiyapārājike pana ‘‘adinnaṃ nāma parapariggahitakaṃ vuccatī’’ti vuttaṃ. Dinnanti idaṃ pana tasseva adinnassa paṭipakkhavasena lakkhaṇadassanatthaṃ uddhaṭaṃ. Niddese cassa ‘‘kāyena vā kāyapaṭibaddhena vā nissaggiyena vā dente’’ti evaṃ aññasmiṃ dadamāne ‘‘hatthapāse ṭhito kāyena vā kāyapaṭibaddhena vā paṭiggaṇhātīti taṃ evaṃ diyyamānaṃ antamaso rathareṇumpi sace pubbe vuttalakkhaṇe hatthapāse ṭhito kāyena vā kāyapaṭibaddhena vā paṭiggaṇhāti, etaṃ evaṃ paṭiggahitaṃ dinnaṃ nāma vuccati. Na ‘‘idaṃ gaṇha, idaṃ tava hotū’’tiādivacanena nissaṭṭhaṃ.

265. 'Not given' means that which, for one receiving by body or by what is connected to the body, has not been given by any one of the means: by body, by what is connected to the body, or by relinquishment. Indeed, it is with reference to this that it is said in the Padabhājana: '“Not given” is called that which is unreceived.' But in the second Pārājika, it is said: '“Not given” is called that which is possessed by another.' This term 'given,' however, was brought up to show its characteristic by way of being the opposite of that very 'not given.' And in its explanation: when another is giving, if one, standing within the hand's reach with the characteristics previously mentioned, receives it by body or by what is connected to the body—even if it is just a speck of chariot dust—then this, having been so received, is called 'given.' That which is relinquished with words such as, 'Take this, let this be yours,' is not called 'given.'

Tattha kāyenāti hatthādīsu yena kenaci sarīrāvayavena; antamaso pādaṅguliyāpi diyyamānaṃ kāyena dinnaṃ nāma hoti, paṭiggahaṇepi eseva nayo. Yena kenaci hi sarīrāvayavena gahitaṃ kāyena gahitameva hoti. Sacepi natthukaraṇiyā diyyamānaṃ nāsāpuṭena akallako vā mukhena paṭiggaṇhāti. Ābhogamattameva hi ettha pamāṇanti ayaṃ nayo mahāpaccariyaṃ vutto. Kāyapaṭibaddhenāti kaṭacchuādīsu yena kenaci upakaraṇena dinnaṃ kāyapaṭibaddhena dinnaṃ nāma hoti. Paṭiggahaṇepi eseva nayo. Yena kenaci sarīrapaṭibaddhena pattathālakādinā gahitaṃ kāyapaṭibaddhena gahitameva hoti. Nissaggiyenāti kāyato ca kāyapaṭibaddhato ca mocetvā hatthapāse ṭhitassa kāyena vā kāyapaṭibaddhena vā pātiyamānampi nissaggiyena payogena dinnaṃ nāma hoti. Ayaṃ tāva pāḷivaṇṇanā.

Therein, 'by body' means by any part of the body whatsoever, such as the hands; even if given with a toe, it is called 'given by body.' In receiving also, this is the method. Indeed, whatever is received with any part of the body is considered 'received by body,' even if an unwell person receives through the nostril or mouth that which is given via a nose-tube. For indeed, herein, mere intention is the standard—this method is stated in the Mahāpaccarī. 'By what is connected to the body' means that which is given by any implement whatsoever, such as a ladle, is called 'given by what is connected to the body.' In receiving also, this is the method. Whatever is received with anything connected to the body, such as a bowl or dish, is considered 'received by what is connected to the body.' 'By relinquishment' means that having released it from the body and from what is connected to the body, even if it is caused to fall for one standing within the hand's reach to be received by body or by what is connected to the body, it is called 'given' by the act of relinquishment. This, so far, is the explanation of the Pāḷi.

Ayaṃ panettha pāḷimuttakavinicchayo – pañcaṅgehi paṭiggahaṇaṃ ruhati – thāmamajjhimassa purisassa uccāraṇamattaṃ hoti, hatthapāso paññāyati, abhihāro paññāyati, devo vā manusso vā tiracchānagato vā kāyena vā kāyapaṭibaddhena vā nissaggiyena vā deti, taṃ ce bhikkhu kāyena vā kāyapaṭibaddhena vā paṭiggaṇhāti. Evaṃ pañcahaṅgehi paṭiggahaṇaṃ ruhati.

This, herein, is the legal decision independent of the Pāḷi text—receiving is valid on account of five factors: it is of a size that a man of medium strength can lift; the hand's reach is evident; the bringing forward is evident; a deva, a human, or an animal gives it by body, by what is connected to the body, or by relinquishment; and a monk receives it by body or by what is connected to the body. Thus, with these five factors, receiving is valid.

Tattha ṭhitanisinnanipannānaṃ pavāraṇasikkhāpade vuttanayeneva hatthapāso veditabbo. Sace pana dāyakapaṭiggāhakesu eko ākāse hoti, eko [Pg.110] bhūmiyaṃ, bhūmaṭṭhassa ca sīsena ākāsaṭṭhassa ca ṭhapetvā dātuṃ vā gahetuṃ vā pasāritahatthaṃ, yaṃ āsannataraṃ aṅgaṃ, tassa orimantena hatthapāsappamāṇaṃ paricchinditabbaṃ. Sacepi eko kūpe hoti, eko kūpataṭe, eko vā pana rukkhe, eko pathaviyaṃ, vuttanayeneva hatthapāsappamāṇaṃ paricchinditabbaṃ. Evarūpe hatthapāse ṭhatvā sacepi pakkhī mukhatuṇḍakena vā hatthī vā soṇḍāya gahetvā pupphaṃ vā phalaṃ vā deti, paṭiggahaṇaṃ ruhati. Sace pana addhaṭṭhamaratanassāpi hatthino khandhe nisinno, tena soṇḍāya diyyamānaṃ gaṇhāti, vaṭṭatiyeva.

Therein, the hand's reach for those standing, sitting, or lying down should be understood according to the method stated in the Pavāraṇā training rule. But if, among the giver and receiver, one is in the sky and one is on the ground, then setting aside the head of the one on the ground and the outstretched hand (for giving or taking) of the one in the sky, the measure of the hand's reach should be determined by the hither-side boundary of whichever limb is nearer. Even if one is in a well and the other on the well's edge, or if one is in a tree and the other on the ground, the measure of the hand's reach should be determined by the stated method. Standing within such a hand's reach, even if a bird with its beak-tip, or an elephant with its trunk, takes and gives a flower or a fruit, the receiving is valid. Furthermore, if a monk is sitting on the shoulder of an elephant that is seven and a half cubits tall and receives what is given by its trunk, it is indeed allowable.

Eko bahūni bhattabyañjanabhājanāni sīse katvā bhikkhussa santikaṃ āgantvā ṭhitakova gaṇhathāti vadati, na tāva abhihāro paññāyati, tasmā na gahetabbaṃ. Sace pana īsakampi onamati, bhikkhunā hatthaṃ pasāretvā heṭṭhimabhājanaṃ ekadesenāpi sampaṭicchitabbaṃ. Ettāvatā sabbabhājanāni paṭiggahitāni honti, tato paṭṭhāya oropetvā vā ugghāṭetvā vā yaṃ icchati, taṃ gahetvā bhuñjituṃ vaṭṭati. Sabhattapacchiādimhi pana ekabhājane vattabbameva natthi, kājena bhattaṃ harantopi sace kājaṃ onāmetvā deti, vaṭṭati. Tiṃsahattho veṇu hoti, ekasmiṃ ante guḷakumbho baddho, ekasmiṃ sappikumbho, tañce paṭiggaṇhāti, sabbaṃ paṭiggahitameva. Ucchuyantadoṇito paggharantameva rasaṃ gaṇhathāti vadati, abhihāro na paññāyatīti na gahetabbo. Sace pana kasaṭaṃ chaḍḍetvā hatthena ussiñcitvā ussiñcitvā deti, vaṭṭati.

A certain person, carrying many containers of rice and curry on his head, comes near a bhikkhu and, while just standing there, says, 'Please accept.' The act of bringing forward is not yet apparent; therefore, it should not be accepted. But if he bends down even a little, the bhikkhu should stretch out his hand and receive even a part of the lowest container. By this much, all the containers become received. From then on, having taken them down or opened them, it is proper to take and eat whatever he wishes. However, in the case of a single container such as a basket with rice, there is nothing to be said. Even one carrying rice with a shoulder-pole, if he gives by lowering the shoulder-pole, it is proper. There is a bamboo pole thirty cubits long; at one end a pot of molasses is tied, and at the other a pot of ghee. If he receives that pole, everything is indeed received. If one says, 'Please accept the juice just as it is flowing from the trough of a sugarcane mill,' the act of bringing forward is not apparent, thus it should not be taken. But if, having discarded the pulp, he gives by repeatedly scooping it up with his hand, it is proper.

Bahū pattā mañce vā pīṭhe vā kaṭasārake vā doṇiyaṃ vā phalake vā ṭhapitā honti, yattha ṭhitassa dāyako hatthapāse hoti, tattha ṭhatvā paṭiggahaṇasaññāya mañcādīni aṅguliyāpi phusitvā ṭhitena vā nisinnena vā nipannena vā yaṃ tesu pattesu diyyati, taṃ sabbaṃ paṭiggahitaṃ hoti. Sacepi paṭiggahessāmīti mañcādīni āruhitvā nisīdati, vaṭṭatiyeva. Sace pana mañcādīni hatthena gahetvā mañce nisīdati, vattabbameva natthi.

Many bowls are placed on a bed, or a chair, or a mat, or a trough, or a plank. Where the donor is within the hand's reach of the bhikkhu standing there, the bhikkhu—standing there with the perception of receiving, having touched the bed or other items even with a finger, whether he is standing, sitting, or lying down—whatever is given into those bowls, all of that becomes received. Even if, with the thought 'I will receive,' he climbs onto the bed or other items and sits down, it is indeed proper. But if, having taken hold of the bed or other items with his hand, he sits on the bed, there is nothing to be said.

Pathaviyaṃ pana sacepi kucchiyā kucchiṃ āhacca ṭhitā honti, yaṃ yaṃ aṅguliyā vā sūciyā vā phusitvā nisinno hoti, tattha tattha diyyamānameva paṭiggahitaṃ hoti. ‘‘Yattha katthaci mahākaṭasārahatthattharaṇādīsu ṭhapitapatte paṭiggahaṇaṃ na ruhatī’’ti vuttaṃ, taṃ hatthapāsātikkamaṃ sandhāya [Pg.111] vuttanti veditabbaṃ. Hatthapāse pana sati yattha katthaci vaṭṭati aññatra tatthajātakā.

But on the ground, even if bowls are placed touching side to side, whichever bowl he is sitting having touched with a finger or a stylus, only what is given into that very bowl becomes received. As for what was said, 'Receiving does not succeed in a bowl placed on a large mat, a rug, and so on,' it should be known that this was said in reference to a bowl that has gone beyond hand's reach. But when it is within hand's reach, it is proper anywhere, with the exception of that which is 'born there'.

Tatthajātake pana paduminipaṇṇe vā kiṃsukapaṇṇādimhi vā na vaṭṭati. Na hi taṃ kāyapaṭibaddhasaṅkhyaṃ gacchati. Yathā ca tatthajātake; evaṃ khāṇuke bandhitvā ṭhapitamañcādimhi asaṃhārime phalake vā pāsāṇe vā na ruhatiyeva, tepi hi tatthajātakasaṅkhepupagā honti. Bhūmiyaṃ atthatesu sukhumesu tintiṇikādipaṇṇesupi paṭiggahaṇaṃ na ruhati, na hi tāni sandhāretuṃ samatthānīti. Mahantesu pana paduminipaṇṇādīsu ruhati. Sace hatthapāsaṃ atikkamma ṭhito dīghadaṇḍakena uḷuṅkena deti, āgantvā dehīti vattabbo. Vacanaṃ asutvā vā anādiyitvā vā patte ākiratiyeva, puna paṭiggahetabbaṃ. Dūre ṭhatvā bhattapiṇḍaṃ khipantepi eseva nayo.

But on that which is 'born there,' such as a lotus leaf or a kiṃsuka leaf still on the plant, it is not proper. For it does not go into the category of 'attached to the body.' And just as in the case of that which is 'born there,' so too on a bed, etc., that is tied to a stump and placed, or on an immovable plank or stone slab, receiving does not succeed at all; for these too are included in the category of 'that which is born there.' Even on fine leaves such as tamarind leaves spread on the ground, receiving does not succeed, for they are not able to support the offering. But on large, detached lotus leaves and so on, it succeeds. If one standing beyond hand's reach gives with a long-handled ladle, he should be told, 'Come near and give.' If, not having heard the words or not having heeded them, he just pours it into the bowl, it must be received again. For one who stands far away and throws a lump of rice, this is the same method.

Sace pattatthavikato nīhariyamāne patte rajanacuṇṇāni honti, sati udake dhovitabbo, asati rajanacuṇṇaṃ pucchitvā paṭiggahetvā vā piṇḍāya caritabbaṃ. Sace piṇḍāya carantassa rajaṃ patati, paṭiggahetvā bhikkhā gaṇhitabbā. Appaṭiggahetvā gaṇhato vinayadukkaṭaṃ. Taṃ pana puna paṭiggahetvā bhuñjato anāpatti. Sace pana ‘‘paṭiggahetvā dethā’’ti vutte vacanaṃ asutvā vā anādiyitvā vā bhikkhaṃ dentiyeva, vinayadukkaṭaṃ natthi, puna paṭiggahetvā aññā bhikkhā gahetabbā.

If, in a bowl being taken out from its bag, there are dye powders, it should be washed if there is water. If there is no water, one should go for alms after having wiped the dye powder or after having had it received. If dust falls into the bowl of one going for alms, alms should be accepted after having had the dust received. For one who accepts alms without having had it received, there is a Vinaya offense of wrong-doing. However, for one who eats that almsfood after having had it received again, there is no offense. But if, when one has said, 'Have it received and then give,' they just give the alms, not having heard the words or not having heeded them, there is no Vinaya offense of wrong-doing; having had it received again, other alms should be taken.

Sace mahāvāto tato tato rajaṃ pāteti, na sakkā hoti bhikkhaṃ gahetuṃ, ‘‘anupasampannassa dassāmī’’ti suddhacittena ābhogaṃ katvā gaṇhituṃ vaṭṭati. Evaṃ piṇḍāya caritvā vihāraṃ vā āsanasālaṃ vā gantvā taṃ anupasampannassa datvā puna tena dinnaṃ vā tassa vissāsena vā paṭiggahetvā bhuñjituṃ vaṭṭati.

If a great wind causes dust to fall from here and there, and it is not possible to take alms, it is proper to take it after having made the reflection with a pure mind, 'I will give this to an unordained person.' Having gone for alms in this way, and having gone to the monastery or a rest house, it is proper to give that almsfood to an unordained person, and to eat it after receiving it back from him, either when he gives it or through familiarity.

Sace bhikkhācāre sarajaṃ pattaṃ bhikkhussa deti, so vattabbo – ‘‘imaṃ paṭiggahetvā bhikkhaṃ vā gaṇheyyāsi, paribhuñjeyyāsi vā’’ti tena tathā kātabbaṃ. Sace rajaṃ upari uppilavati, kañjikaṃ pavāhetvā sesaṃ bhuñjitabbaṃ. Sace anto paviṭṭhaṃ hoti, paṭiggahetabbaṃ. Anupasampanne asati hatthato amocentena, yattha anupasampanno atthi tattha netvā paṭiggahetabbaṃ[Pg.112]. Sukkhabhatte patitarajaṃ apanetvā bhuñjituṃ vaṭṭati. Sace atisukhumaṃ hoti, uparibhattena saddhiṃ apanetabbaṃ, paṭiggahetvā vā bhuñjitabbaṃ. Yāguṃ vā sūpaṃ vā purato ṭhapetvā ālulentānaṃ bhājanato phusitāni uggantvā patte patanti, patto paṭiggahetabbo.

If, on the alms round, a bhikkhu gives a dusty bowl to another bhikkhu, the latter should be told: 'Having had this bowl formally received, you may either take alms or you may consume what is in it.' It should be done so by him. If the dust floats on top, the sour gruel should be poured off and the remainder eaten. If it has entered inside, it must be formally received. If there is no unordained person present, without letting the bowl go from his hand, he should take it to where there is an unordained person and have it formally received. With dry rice, it is proper to eat it after removing the fallen dust. If the dust is very fine, it should be removed together with the top layer of rice, or it should be eaten after having had it formally received. If, having placed rice-gruel or soup in front, drops from the vessel of those who are stirring rise up and fall into the bowl, the bowl must be formally received.

Uḷuṅkena āharitvā dentānaṃ paṭhamataraṃ uḷuṅkato thevā patte patanti, supatitā, abhihaṭattā doso natthi. Sacepi carukena bhatte ākiriyamāne carukato masi vā chārikā vā patati, abhihaṭattā nevatthi doso. Anantarassa bhikkhuno diyyamānaṃ pattato uppatitvā itarassa patte patati, supatitaṃ. Paṭiggahitameva hi taṃ hoti.

Of those who bring and give with a ladle, if drops first fall from the ladle into the bowl, they have fallen well; because it has been brought forward, there is no fault. Even if, while rice is being poured from a small pot, soot or ash falls from the pot, because it has been brought forward, there is no fault at all. If something being given to the next bhikkhu jumps up from his bowl and falls into the bowl of another, it has fallen well. For it is indeed already received.

Sace jajjharisākhādiṃ phāletvā ekassa bhikkhuno dentānaṃ sākhato phusitāni aññassa patte patanti, patto paṭiggahetabbo. Yassa pattassa upari phālenti, tassa patte patitesu dātukāmatāya abhihaṭattā doso natthi. Pāyāsassa pūretvā pattaṃ denti, uṇhattā heṭṭhā gahetuṃ na sakkoti, mukhavaṭṭiyāpi gahetuṃ vaṭṭati. Sace tathāpi na sakkoti, ādhārakena gaṇhitabbo.

If, while splitting a brittle branch or the like and giving it to one bhikkhu, particles from the branch fall into another's bowl, the bowl should be formally received. If they split it above a bhikkhu's bowl and particles fall into it, there is no fault because it was brought forward with the intention of giving. When they give a bowl filled with milk-rice, if one is unable to hold it from below due to the heat, it is allowable to hold it even by the rim. If one is still unable to do so, it should be received with a bowl-stand.

Āsanasālāya pattaṃ gahetvā nisinno bhikkhu niddaṃ okkanto hoti, neva āhariyamānaṃ na diyyamānaṃ jānāti, appaṭiggahitaṃ hoti. Sace pana ābhogaṃ katvā nisinno hoti, vaṭṭati. Sacepi so hatthena ādhārakaṃ muñcitvā pādena pelletvā niddāyati, vaṭṭatiyeva. Pādena ādhārakaṃ akkamitvā paṭiggaṇhantassa pana jāgarantassapi anādarapaṭiggahaṇaṃ hoti, tasmā na kātabbaṃ. Keci evaṃ ādhārakena paṭiggahaṇaṃ kāyapaṭibaddhapaṭibaddhena paṭiggahaṇaṃ nāma hoti, tasmā na vaṭṭatīti vadanti. Taṃ tesaṃ vacanamattameva. Atthato pana sabbampetaṃ kāyapaṭibaddhameva hoti. Kāyasaṃsaggepi cesa nayo dassitova. Yampi bhikkhussa diyyamānaṃ patati, tampi sāmaṃ gahetvā paribhuñjituṃ vaṭṭati. Tatridaṃ suttaṃ –

If a bhikkhu, having taken his bowl in the eating hall and sat down, falls asleep and knows neither that food is being brought nor that it is being given, it is not formally received. But if he is seated having made a mental advertence, it is allowable. Even if he releases the bowl-stand with his hand and holds it down with his foot while dozing, it is still allowable. However, for one who receives while treading on the bowl-stand with his foot, even if he is awake, it is a disrespectful receiving; therefore, it should not be done. Some say that receiving with a bowl-stand is called 'receiving by means of an object connected to an object that is connected to the body,' and therefore it is not allowable. That is merely their word. But in terms of meaning, all of this is indeed connected to the body. And this principle has already been shown in the training rule on bodily contact. If something falls while being given to a bhikkhu, it is allowable for him to pick it up himself and consume it. On this matter, there is this Sutta:

‘‘Anujānāmi, bhikkhave, yaṃ diyyamānaṃ patati, taṃ sāmaṃ gahetvā paribhuñjituṃ pariccattaṃ taṃ, bhikkhave, dāyakehī’’ti (cūḷava. 273).

‘Bhikkhus, I permit you to take for yourselves and consume that which falls while being given. Bhikkhus, that has been relinquished by the donors’ (Cūḷavagga 273).

Idañca [Pg.113] pana suttaṃ neyyatthaṃ. Tasmā evamettha adhippāyo veditabbo – yaṃ diyyamānaṃ dāyakassa hatthato parigaḷitvā suddhāya vā bhūmiyā paduminipaṇṇavatthakaṭasārakādīsu vā patati, taṃ sāmaṃ gahetvā paribhuñjituṃ vaṭṭati. Yaṃ pana sarajāya bhūmiyā patati, taṃ rajaṃ puñchitvā vā dhovitvā vā paṭiggahetvā vā paribhuñjitabbaṃ. Sace pana pavaṭṭantaṃ aññassa bhikkhuno santikaṃ gacchati, tena āharāpetumpi vaṭṭati. Sace taṃ bhikkhuṃ vadati ‘‘tvaṃyeva khādā’’ti tassāpi khādituṃ vaṭṭati. Anāṇattena pana tena na gahetabbaṃ. Anāṇattenāpi ‘‘itarassa dassāmī’’ti gahetuṃ vaṭṭatīti kurundiyaṃ vuttaṃ. Kasmā panetaṃ itarassa bhikkhuno gahetuṃ na vaṭṭatīti? Bhagavatā ananuññātattā. Bhagavatā hi ‘‘sāmaṃ gahetvā paribhuñjitu’’nti vadantena yasseva taṃ diyyamānaṃ patati, tassa appaṭiggahitakampi taṃ gahetvā paribhogo anuññāto. ‘‘Pariccattaṃ taṃ bhikkhave dāyakehī’’ti vacanena panettha parasantakābhāvo dīpito. Tasmā aññassa sāmaṃ gahetvā paribhuñjituṃ na vaṭṭati, tassa pana āṇattiyā vaṭṭatīti ayaṃ kirettha adhippāyo.

Furthermore, this Sutta is of a meaning to be inferred. Therefore, the intention here should be understood thus: That which, while being given, slips from the donor’s hand and falls on clean ground, or on lotus leaves, cloth, mats, and so forth, is allowable to be taken by oneself and consumed. But that which falls on dusty ground should be consumed after wiping off the dust, or washing it, or having it formally received again. If, while rolling, it goes near another bhikkhu, it is also allowable to have him bring it. If the first bhikkhu says to that bhikkhu, ‘You yourself eat it,’ it is allowable for that second bhikkhu to eat it. But without being instructed, it should not be taken by him. Even without being instructed, it is allowable to take it with the thought, ‘I will give it to the other bhikkhu,’ as is stated in the Kurundī. Why, then, is it not allowable for the other bhikkhu to take it? Because it was not permitted by the Blessed One. For the Blessed One, in saying, ‘Take it for yourself and consume it,’ permitted the consumption of that which falls, even if not formally received, only for the one to whom it was being given. By the words, ‘Bhikkhus, that has been relinquished by the donors,’ the state of it not being the property of another is shown. Therefore, it is not allowable for another to take and consume it himself, but it is allowable with the first one’s instruction. This, it is said, is the intention here.

Yasmā ca taṃ appaṭiggahitakattā anuññātaṃ, tasmā yathāṭhitaṃyeva anāmasitvā kenaci pidahitvā ṭhapitaṃ dutiyadivasepi paribhuñcituṃ vaṭṭati, sannidhipaccayā anāpatti. Paṭiggahetvā pana paribhuñjitabbaṃ. Taṃdivasaṃyeva hi tassa sāmaṃ gahetvā paribhogo anuññāto, na tato paranti ayampi kirettha adhippāyo.

And because it was permitted on account of its being not formally received, therefore, if it is left as it is, untouched and covered by something, it is allowable to consume it even on the second day; there is no offense on account of storing. However, it should be consumed only after being formally received. Indeed, consumption by taking it himself was permitted for him only on that very day, not after that. This too, it is said, is the intention here.

Idāni abbohārikanayo vuccati – bhuñjantānañhi dantā khiyyanti, nakhā khiyyanti, pattassa vaṇṇo khiyyati, sabbaṃ abbohārikaṃ. Yampi satthakena ucchuādīsu phālitesu malaṃ paññāyati, etaṃ navasamuṭṭhitaṃ nāma paṭiggahetvā paribhuñjitabbaṃ. Satthakaṃ dhovitvā phālitesu malaṃ na paññāyati, lohagandhamattaṃ hoti, taṃ abbohārikaṃ. Yampi satthakaṃ gahetvā pariharanti, tena phālitepi eseva nayo. Na hi taṃ paribhogatthāya pariharantīti. Mūlabhesajjādīni pisantānaṃ vā koṭṭentānaṃ vā nisadanisadapotakaudukkhalamusalādīni khiyyanti, pariharaṇakavāsiṃ tāpetvā bhesajjatthāya takke vā khīre vā pakkhipanti, tattha nīlikā paññāyati. Satthake vuttasadisova vinicchayo. Āmakatakkādīsu pana sayaṃ na pakkhipitabbā. Pakkhipati ce, sāmapākato na muccati.

Now, the principle of what is negligible is explained. For those who are eating, teeth wear away, nails wear away, the color of the bowl wears away; all this is negligible. Also, when sugarcane or the like is split with a knife and a residue appears, this is called 'newly arisen' and should be formally received and then consumed. If the knife is washed and then used for splitting and no residue appears, but there is only a metallic smell, that is negligible. The same principle applies also when splitting with a knife that one carries about without having had it formally received. For one does not carry it for the purpose of consumption. When grinding or pounding root-medicines and so forth, grinding stones, stone slabs, mortars, pestles, and the like wear away. If a portable knife is heated and put into buttermilk or milk for medicinal purposes and a bluish color appears, the decision is the same as that stated for the knife. However, one should not put it into uncooked buttermilk and so on oneself. If one does put it in, one is not free from the offense of cooking for oneself.

Deve [Pg.114] vassante piṇḍāya carantassa sarīrato vā cīvarato vā kiliṭṭhaudakaṃ patte patati, taṃ paṭiggahetabbaṃ. Rukkhamūlādīsu bhuñjantassa patitepi eseva nayo. Sace pana sattāhaṃ vassante deve suddhaṃ udakaṃ hoti, abbhokāsato vā patati, vaṭṭati. Sāmaṇerassa odanaṃ dentena tassa pattagataṃ acchupanteneva dātabbo. Patto vāssa paṭiggahetabbo. Appaṭiggahite odanaṃ chupitvā puna attano patte odanaṃ gaṇhantassa uggahitako hoti.

When it is raining, if soiled water from the body or robe of a bhikkhu wandering for alms-food falls into his bowl, it should be formally received. The same principle applies if water falls in while one is eating at the foot of a tree or the like. But if, when it has been raining for seven days, the water is pure, or if it falls from the open sky, it is allowable. When giving rice to a sāmaṇera, one should give it without touching the food already in his bowl. Or his bowl should be formally received. For a bhikkhu who, having touched the rice in an unreceived bowl, then takes rice in his own bowl, that rice becomes 'taken up'.

Sace pana dātukāmo hutvā ‘‘āhara sāmaṇera pattaṃ, odanaṃ gaṇhā’’ti vadati, itaro ca ‘‘alaṃ mayha’’nti paṭikkhipati, puna tavevetaṃ mayā pariccatta’’nti ca vuttepi ‘‘na mayhaṃ etenattho’’ti vadati. Satakkhattumpi pariccajatu, yāva attano hatthagataṃ paṭiggahitameva hoti.

But if, wishing to give, one says, ‘Sāmaṇera, bring your bowl, take this rice,’ and the other refuses, saying, ‘It is enough for me’; and even when one says again, ‘This has been relinquished by me to you,’ the other says, ‘I have no need of this’—even if one relinquishes it a hundred times, as long as it remains in one’s own hand, it remains a formally received item.

Sace pana ādhārake ṭhitaṃ nirapekkho ‘‘gaṇhā’’ti vadati, puna paṭiggahetabbaṃ. Sāpekkho ādhārake pattaṃ ṭhapetvā ‘‘etto pūvaṃ vā bhattaṃ vā gaṇhā’’ti sāmaṇeraṃ vadati, sāmaṇero hatthaṃ dhovitvā sacepi satakkhattuṃ gahetvā attano pattagataṃ aphusantova attano patte pakkhipati, puna paṭiggahaṇakiccaṃ natthi. Yadi pana attano pattagataṃ phusitvā tato gaṇhāti, sāmaṇerasantakena saṃsaṭṭhaṃ hoti, puna paṭiggahetabbaṃ. Keci pana ‘‘sacepi gayhamānaṃ chijjitvā tattha patati, puna paṭiggahetabba’’nti vadanti. Taṃ ‘‘ekaṃ bhattapiṇḍaṃ gaṇha, ekaṃ pūvaṃ gaṇha, imassa guḷapiṇḍassa ettakaṃ padesaṃ gaṇhā’’ti evaṃ paricchinditvā vutte veditabbaṃ. Idha pana paricchedo natthi. Tasmā yaṃ sāmaṇerassa patte patati, tadeva paṭiggahaṇaṃ vijahati. Hatthagataṃ pana yāva sāmaṇero vā ‘‘ala’’nti na oramati, bhikkhu vā na vāreti, tāva bhikkhusseva santakaṃ, tasmā paṭiggahaṇaṃ na vijahati.

If, however, being unconcerned, he says, 'Take it,' regarding a bowl placed on a stand, it must be received again. If, being concerned, he places the bowl on a stand and says to a novice, 'Take a cake or rice from here,' and the novice, having washed his hand, even if he takes it a hundred times and places it in his own bowl without touching what is already in his own bowl, there is no need for receiving it again. But if he takes from it after touching what is in his own bowl, it becomes mixed with the novice's property and must be received again. Some, however, say: 'Even if what is being taken breaks off and falls therein, it must be received again.' That should be understood as applying when it has been said with a limitation, such as: 'Take one lump of rice,' 'Take one cake,' 'Take this much of a portion of this lump of molasses.' Here, however, there is no limitation. Therefore, whatever falls into the novice's bowl, that alone loses its status as having been received. But what is in the novice's hand, as long as the novice does not desist, saying 'Enough,' or the monk does not prevent him, for so long it remains the monk's property; therefore, it does not lose its status as having been received.

Sace attano vā bhikkhūnaṃ vā yāgupacanakabhājane kesañci atthāya odanaṃ pakkhipati, ‘‘sāmaṇera, bhājanassa upari hatthaṃ karohī’’ti vatvā tassa hatthe pakkhipitabbaṃ, tassa hatthato bhājane patitañhi dutiyadivase bhājanassa akappiyabhāvaṃ na karoti, pariccattattā. Sace evaṃ akatvā pakkhipati, pattamiva bhājanaṃ nirāmisaṃ katvā paribhuñjitabbaṃ. Dāyakā yāgukuṭaṃ ṭhapetvā gatā, taṃ daharasāmaṇero paṭiggaṇhāpetuṃ na sakkoti, bhikkhu pattaṃ upanāmeti, sāmaṇero kuṭassa gīvaṃ pattassa mukhavaṭṭiyaṃ [Pg.115] ṭhapetvā āvajjeti, pattagatā yāgu paṭiggahitāva hoti. Atha vā bhikkhu bhūmiyaṃ hatthaṃ ṭhapeti, sāmaṇero pavaṭṭetvā tattha āropeti, vaṭṭati. Pūvapacchibhattapacchiucchubhārādīsupi eseva nayo.

If one puts rice into a gruel-cooking pot belonging to oneself or to the monks, for the benefit of some, having said, 'Novice, place your hand over the pot,' it should be placed in his hand. For what has fallen from his hand into the pot does not render the pot unsuitable on the next day, because it has been relinquished. If one puts it in without doing so, the pot should be used after making it free of food-remains, like a bowl. Donors have placed a large gruel pot and left, and a young novice is unable to get it formally offered. A monk brings his bowl near; the novice places the neck of the pot on the rim of the bowl and tilts it. The gruel that has gone into the bowl is considered to have been received. Alternatively, a monk places his hand on the ground; the novice rolls the pot and places it thereon. This is allowable. This is the same method for large baskets of cakes, large baskets of rice, bundles of sugarcane, and so on.

Sace paṭiggahaṇūpagaṃ bhāraṃ dve tayo sāmaṇerā denti, ekena vā balavatā ukkhittaṃ dve tayo bhikkhū gaṇhanti, vaṭṭati. Mañcassa vā pīṭhassa vā pāde telaghaṭaṃ vā phāṇitaghaṭaṃ vā navanītaghaṭaṃ vā laggenti, bhikkhussa mañcepi pīṭhepi nisīdituṃ vaṭṭati. Uggahitakaṃ nāma na hoti.

If two or three novices give a load suitable for receiving, or if two or three monks receive a load lifted by one strong novice, it is allowable. If they attach a pot of oil, a pot of molasses, or a pot of fresh butter to the leg of a bed or a chair, it is allowable for a monk to sit on the bed or the chair. It does not become what is called 'taken up'.

Nāgadantake vā aṅkusake vā dve telaghaṭā laggitā honti, upari paṭiggahitako heṭṭhā appaṭiggahitako, uparimaṃ gahetuṃ vaṭṭati. Heṭṭhā paṭiggahitako upari appaṭiggahitako, uparimaṃ gahetvā itaraṃ gaṇhato uparimo uggahitako hoti. Heṭṭhāmañce appaṭiggahitakaṃ telathālakaṃ hoti, taṃ ce sammajjanto sammuñjaniyā ghaṭṭeti, uggahitakaṃ na hoti. Paṭiggahitakaṃ gaṇhissāmīti appaṭiggahitakaṃ gahetvā ñatvā puna ṭhapeti, uggahitakaṃ na hoti. Bahi nīharitvā sañjānāti, bahi aṭṭhapetvā haritvā tattheva ṭhapetabbaṃ, natthi doso. Sace pana pubbe vivaritvā ṭhapitaṃ na pidahitabbaṃ; yathā pubbe ṭhitaṃ tatheva ṭhapetabbaṃ. Sace bahi ṭhapeti, puna na chupitabbaṃ.

If two oil pots are hung on a wall-peg or a hook, the upper one having been received and the lower one not, it is allowable to take the upper one. If the lower one has been received and the upper one has not, for one who takes the upper one and then takes the other, the upper one becomes 'taken up'. If there is an unreceived oil-dish under a bed, and one, while sweeping, strikes it with a broom, it does not become 'taken up'. Thinking, 'I will take the received item,' one takes an unreceived item, and upon realizing, puts it back; it does not become 'taken up'. If one realizes after having carried it outside, one should bring it back and place it in its original spot without setting it down outside; there is no fault. However, if it had been placed open beforehand, it should not be closed; it should be placed just as it was before. If one does place it outside, it should not be touched again.

Heṭṭhāpāsādaṃ orohanto nisseṇimajjhe sañjānāti, anokāsattā uddhaṃ vā adho vā haritvā ṭhapetabbaṃ. Paṭiggahitake telādimhi kaṇṇakaṃ uṭṭheti, siṅgiverādimhi ghanacuṇṇaṃ, taṃsamuṭṭhānameva nāmetaṃ, puna paṭiggahaṇakiccaṃ natthi.

While descending to a lower storey, one realizes in the middle of the stairs that an item has not been formally offered; because it is not a proper place, it should be carried either up or down and put down. On an item that has been formally offered, such as oil, mold arises; on an item such as ginger, a solid powder forms. This is called 'arising from that itself'; there is no need for it to be formally offered again.

Tālaṃ vā nāḷikeraṃ vā āruḷho yottena phalapiṇḍiṃ otāretvā upari ṭhitova gaṇhathāti vadati, na gahetabbaṃ. Sace añño bhūmiyaṃ ṭhito yottapāsake gahetvā ukkhipitvā deti, vaṭṭati. Saphalaṃ mahāsākhaṃ kappiyaṃ kāretvā paṭiggaṇhāti, phalāni paṭiggahitāneva honti, yathāsukhaṃ paribhuñjituṃ vaṭṭati.

Someone who has climbed a palmyra palm or a coconut tree lowers a bunch of fruit with a rope and, while remaining above, says, 'Take it'; it should not be taken. If another person standing on the ground takes hold of the rope-loop, lifts it up, and gives it, it is allowable. Having had a large branch with fruit on it made allowable, one receives it; the fruits are thereby considered to have been received, and it is allowable to consume them as one pleases.

Antovatiyaṃ ṭhatvā vatiṃ chinditvā ucchuṃ vā timbarūsakaṃ vā denti, hatthapāse sati vaṭṭati. Vatidaṇḍakesu appaharitvā niggataṃ gaṇhantassa vaṭṭati. Paharitvā niggate aṭṭhakathāsu doso na dassito. Mayaṃ pana yaṃ [Pg.116] ṭhānaṃ pahaṭaṃ, tato sayaṃpatitameva hotīti takkayāma. Tasmimpi aṭṭhatvā gacchante yujjati, suṅkaghātato pavaṭṭetvā bahipatitabhaṇḍaṃ viya. Vatiṃ vā pākāraṃ vā laṅghāpetvā denti, sace pana na puthulo pākāro, antopākāre ca bahipākāre ca ṭhitassa hatthapāso pahoti, hatthasatampi uddhaṃ gantvā sampattaṃ gahetuṃ vaṭṭati.

Standing inside a fence, they cut through the fence and give sugarcane or timbarūsaka fruit; if it is within arm's reach, it is allowable. For one who takes what has come out without it having been struck against the fence-posts, it is allowable. Regarding what comes out by striking, no fault is shown in the commentaries. We, however, reason that from whatever place is struck, it is as if it has fallen by itself. In that case, it is proper to receive it while moving on without stopping, like goods that have fallen outside after being rolled from a customs house. They give something, causing it to pass over a fence or a wall. If, however, the wall is not thick, and the arm's reach of those standing inside and outside the wall is sufficient, it is allowable to take what arrives even if it has gone up a hundred cubits.

Bhikkhu gilānaṃ sāmaṇeraṃ khandhena vahati, so phalāphalaṃ disvā gahetvā khandhe nisinnova deti, vaṭṭati. Aparo bhikkhuṃ vahanto khandhe nisinnassa bhikkhuno deti, vaṭṭatiyeva.

A bhikkhu carries a sick novice on his shoulder. The novice, seeing some fruit, takes it and gives it while still sitting on the shoulder; it is allowable. Another person, while carrying a bhikkhu, gives something to the bhikkhu sitting on his shoulder; it is certainly allowable.

Bhikkhu phaliniṃ sākhaṃ chāyatthāya gahetvā gacchati, phalāni khādituṃ citte uppanne paṭiggahāpetvā khādituṃ vaṭṭati. Macchikavāraṇatthaṃ kappiyaṃ kāretvā paṭiggaṇhāti, khāditukāmo ce hoti, mūlapaṭiggahaṇameva vaṭṭati, khādantassa natthi doso.

A bhikkhu takes a fruit-bearing branch for the sake of shade and goes along. If the thought to eat the fruits arises, it is allowable to eat them after having them formally offered. For the purpose of warding off flies, he has it made allowable and receives it. If he wishes to eat it, that original receiving is sufficient; there is no fault for one who eats.

Bhikkhu paṭiggahaṇārahaṃ bhaṇḍaṃ manussānaṃ yāne ṭhapetvā maggaṃ gacchati, yānaṃ kaddame laggati, daharo cakkaṃ gahetvā ukkhipati, vaṭṭati, uggahitakaṃ nāma na hoti. Nāvāya ṭhapetvā nāvaṃ arittena vā pājeti, hatthena vā kaḍḍhati, vaṭṭati. Uḷumpepi eseva nayo. Cāṭiyaṃ kuṇḍake vā ṭhapetvāpi taṃ anupasampannena gāhāpetvā anupasampannaṃ bāhāyaṃ gahetvā tarituṃ vaṭṭati. Tasmimpi asati anupasampannaṃ gāhāpetvā taṃ bāhāyaṃ gahetvā tarituṃ vaṭṭati.

A bhikkhu, having placed goods worthy of being formally offered in a layperson's vehicle, travels on the road. If the vehicle gets stuck in mud, and a junior bhikkhu takes hold of the wheel and lifts it, it is allowable; it is not considered as having been taken up. Having placed the goods on a boat, if one propels the boat with an oar or pulls it by hand, it is allowable. The same principle applies to a raft. Having placed the goods in a large pot or a cooking pot, it is allowable to have an unordained person carry it and to cross over by holding onto the unordained person's arm. If that pot is not available, it is allowable to have an unordained person carry the goods and to cross over by holding onto that person's arm.

Upāsakā gamikabhikkhūnaṃ pātheyyataṇḍule denti. Sāmaṇerā bhikkhūnaṃ taṇḍule gahetvā attano taṇḍule gahetuṃ na sakkonti, bhikkhū tesaṃ taṇḍule gaṇhanti. Sāmaṇerā attanā gahitataṇḍulesu khīṇesu itarehi taṇḍulehi yāguṃ pacitvā sabbesaṃ pattāni paṭipāṭiyā ṭhapetvā yāguṃ ākiranti. Paṇḍito sāmaṇero attano pattaṃ gahetvā therassa deti, therassa pattaṃ anutherassāti evaṃ sabbāni parivatteti, sabbehi sāmaṇerassa santakaṃ bhuttaṃ hoti, vaṭṭati.

Lay devotees give rice for provisions to traveling bhikkhus. If novices, having to carry the bhikkhus' rice, are unable to carry their own rice, the bhikkhus may carry the novices' rice for them. When the rice carried by the novices is exhausted, they cook gruel with the other rice, arrange all the bowls in order, and pour the gruel into them. A wise novice takes his own bowl and gives it to the elder bhikkhu, takes the elder's bowl and gives it to the next elder in seniority, and in this way exchanges all the bowls. Thus, what is eaten by all is the property of the novice, and it is allowable.

Sacepi sāmaṇero apaṇḍito hoti, attano patte yāguṃ sayameva pātuṃ ārabhati, ‘‘āvuso tuyhaṃ yāguṃ mayhaṃ dehī’’ti evaṃ therehi paṭipāṭiyā yācitvāpi pivituṃ vaṭṭati, sabbehi sāmaṇerassa santakameva [Pg.117] bhuttaṃ hoti, neva uggahitapaccayā na sannidhipaccayā vajjaṃ phusanti. Ettha pana mātāpitūnaṃ telādīni chāyādīnaṃ atthāya sākhādīni ca harantānaṃ imesañca viseso na dissati. Tasmā kāraṇaṃ upaparikkhitabbaṃ.

Even if the novice is unwise and begins to drink the gruel in his own bowl by himself, it is still allowable for the elder bhikkhus to drink it, having requested it in succession, saying, 'Friend, give me your gruel.' What is eaten by all is still only the property of the novice; they do not incur a fault on account of it having been taken up, nor on account of storing. However, in this context, no distinction is seen between those bhikkhus who carry oil and so on for their parents, or branches and so on for the sake of shade, and these bhikkhus. Therefore, the reason should be investigated.

Sāmaṇero bhattaṃ pacitukāmo taṇḍule dhovitvā niccāletuṃ na sakkoti. Bhikkhunā taṇḍule ca bhājanañca paṭiggahetvā taṇḍule dhovitvā niccāletvā bhājanaṃ uddhanaṃ āropetabbaṃ, aggi na kātabbo, pakkakāle vivaritvā pakkabhāvo jānitabbo. Sace duppakkaṃ hoti, pākatthāya pidahituṃ na vaṭṭati. Rajassa vā chārikāya vā apatanatthāya vaṭṭati, pakkakāle āropetumpi bhuñjitumpi vaṭṭati, puna paṭiggahaṇakiccaṃ natthi.

A novice who wishes to cook rice is unable to wash and drain the rice. A bhikkhu should have the rice and the pot formally offered, wash and drain the rice, and place the pot on the stove. The fire should not be made by him. When it is time for it to be cooked, he should open the lid and ascertain the state of its cooking. If it is badly cooked, it is not allowable to cover it again for the purpose of cooking it further. It is allowable to cover it to prevent dust or ash from falling in. When it is cooked, it is allowable to take it down and to eat it; there is no need for it to be formally offered again.

Sāmaṇero paṭibalo pacituṃ, khaṇo panassa natthi, katthaci gantukāmo. Bhikkhunā sataṇḍulodakabhājanaṃ paṭiggahetvā uddhanaṃ āropetvā aggiṃ jāletvā gacchāhīti vattabbo. Tato paraṃ purimanayeneva sabbaṃ kātuṃ vaṭṭati.

A novice is capable of cooking, but he has no opportunity as he wishes to go somewhere. A bhikkhu should have the pot with rice and water formally offered, place it on the stove, light the fire, and say, 'You may go.' Thereafter, it is allowable to do everything according to the preceding method.

Bhikkhu yāguatthāya suddhaṃ bhājanaṃ āropetvā udakaṃ tāpeti, vaṭṭati. Tatte udake sāmaṇero taṇḍule pakkhipati, tato paṭṭhāya bhikkhunā aggi na kātabbo. Pakkayāguṃ paṭiggahetvā pātuṃ vaṭṭati.

A bhikkhu, for the purpose of making gruel, places a clean pot on the stove and heats water; this is allowable. When a novice puts rice into the hot water, from that point onwards the bhikkhu should not make the fire. It is allowable to have the cooked gruel formally offered and to drink it.

Sāmaṇero yāguṃ pacati, hatthakukkuccako bhikkhu kīḷanto bhājanaṃ āmasati, pidhānaṃ āmasati, uggataṃ pheṇaṃ chinditvā harati, tasseva pātuṃ na vaṭṭati, durupaciṇṇaṃ nāma hoti. Sace pana dabbiṃ vā uḷuṅkaṃ vā gahetvā anukkhipanto āluḷeti, sabbesaṃ na vaṭṭati, sāmapākañceva hoti durupaciṇṇañca. Sace ukkhipati, uggahitakampi hoti.

A novice is cooking gruel. If a bhikkhu who is fidgety with his hands, while playing, touches the pot, touches the lid, or cuts off and removes the risen foam, it is not allowable for that bhikkhu himself to drink it; this is called 'improper conduct'. Furthermore, if, holding a ladle or a spoon, he stirs the gruel without lifting the utensil out, it is not allowable for anyone to drink it; it is both 'self-cooking' and 'improper conduct'. If he lifts up the pot, it also becomes 'taken up'.

Bhikkhunā piṇḍāya caritvā ādhārake patto ṭhapito hoti, tatra ce añño lolabhikkhu kīḷanto pattaṃ āmasati, pattapidhānaṃ āmasati, tasseva tato laddhaṃ bhattaṃ na vaṭṭati. Sace pana pattaṃ ukkhipitvā ṭhapeti, sabbesaṃ na vaṭṭati. Tatthajātakaphalāni sākhāya vā valliyā vā gahetvā cāleti, tasseva tato laddhaṃ phalaṃ na vaṭṭati, durupaciṇṇadukkaṭañca āpajjati. Phalarukkhaṃ pana apassayituṃ vā tattha kaṇḍake vā bandhituṃ vaṭṭati, durupaciṇṇaṃ na hotīti mahāpaccariyaṃ vuttaṃ.

A bhikkhu, having gone for alms-food, has placed his bowl on a stand. If another frivolous bhikkhu, while playing, touches the bowl or the bowl-lid, the food obtained from it is not allowable for that bhikkhu himself. Furthermore, if he lifts up the bowl and sets it down, it is not allowable for all. If one shakes fruits growing on a tree by grasping a branch or a vine, the fruit obtained from it is not allowable for that one himself, and he incurs a dukkaṭa offense of improper conduct. However, it is allowable to lean against a fruit tree or to tie thorns on it; this is not 'improper conduct', so it is said in the Mahāpaccarī.

Araññe [Pg.118] patitaṃ pana ambaphalādiṃ disvā sāmaṇerassa dassāmīti āharitvā dātuṃ vaṭṭati. Sīhavighāsādiṃ disvāpi sāmaṇerassa dassāmīti paṭiggahetvā vā appaṭiggahetvā vā āharitvā dātuṃ vaṭṭati. Sace pana sakkoti vitakkaṃ sodhetuṃ, tato laddhaṃ khāditumpi vaṭṭati, neva āmakamaṃsapaṭiggahaṇapaccayā na uggahitakapaccayā vajjaṃ phusati.

Furthermore, upon seeing a fallen mango fruit or the like in the forest, it is allowable to bring it and give it, thinking, 'I will give this to a novice.' Also, upon seeing leftovers from a lion's meal or the like, it is allowable to bring it and give it, thinking, 'I will give this to a novice,' whether one has had it formally offered or not. Furthermore, if one is able to purify one's thought, it is also allowable to eat what is received from that novice; one does not incur a fault on account of taking up raw meat, nor on account of it having been taken up without being offered.

Mātāpitūnaṃ atthāya telādīni gahetvā gacchato antarāmagge byādhi uppajjati, tato yaṃ icchati, taṃ paṭiggahetvā paribhuñjituṃ vaṭṭati. Sace pana mūlepi paṭiggahitaṃ hoti, puna paṭiggahaṇakiccaṃ natthi. Mātāpitūnaṃ taṇḍule āharitvā deti, te tatoyeva yāguādīni sampādetvā tassa denti, vaṭṭati sannidhipaccayā vā uggahitakapaccayā vā doso natthi.

For one who is taking oil and so on for the sake of his parents, if an illness arises on the way, it is allowable to have formally offered and to use whatever he desires from those things. Furthermore, if it had already been formally offered at the outset, there is no need for it to be formally offered again. If one brings rice for one's parents and gives it to them, and they, from that very rice, prepare gruel and so on and give it to him, it is allowable; there is no fault on account of storing or on account of it having been taken up without being offered.

Bhikkhu pidahitvā udakaṃ tāpeti, yāva parikkhayā paribhuñjituṃ vaṭṭati. Sace panettha chārikā patati, paṭiggahetabbaṃ. Dīghasaṇḍāsena thālakaṃ gahetvā telaṃ pacantassa chārikā patati, hatthena amuñcanteneva pacitvā otāretvā paṭiggahetabbaṃ. Sace aṅgārāpi dārūni vā paṭiggahetvā ṭhapitāni, mūlapaṭiggahaṇameva vaṭṭati.

A bhikkhu covers and heats water. It is allowable to use it until it is exhausted. If ash falls into it, it must be formally offered again. While one is cooking oil, holding a cup with long tongs, if ash falls in, one should finish cooking without letting go with one's hand, then take it down and have it formally offered. If embers or firewood have been formally offered and set aside, the initial formal offering is sufficient.

Bhikkhu ucchuṃ khādati, sāmaṇero ‘‘mayhampi dethā’’ti vadati. ‘‘Ito chinditvā gaṇhā’’ti vutto gaṇhāti, avasese puna paṭiggahaṇakiccaṃ natthi. Guḷapiṇḍakaṃ khādantassāpi eseva nayo. Vuttokāsato chinditvā gahitāvasesañhi ajahitapaṭiggahaṇameva hoti.

A bhikkhu is eating sugarcane, and a novice says, “Give some to me too.” Having been told, “Cut and take from this,” he takes it; regarding the remainder, there is no further need for an act of formal offering. This same method applies also when eating a lump of jaggery. For indeed, what remains after cutting and taking from the designated spot is considered a formal offering that has not been relinquished.

Bhikkhu guḷaṃ bhājento paṭiggahetvā koṭṭhāse karoti, bhikkhūpi sāmaṇerāpi āgantvā ekagahaṇeneva ekamekaṃ koṭṭhāsaṃ gaṇhanti, gahitāvasesaṃ paṭiggahitameva hoti. Sace lolasāmaṇero gaṇhitvā gaṇhitvā puna ṭhapeti, tassa gahitāvasesaṃ appaṭiggahitakaṃ hoti.

A bhikkhu, wishing to divide jaggery, has it formally offered and makes portions. Bhikkhus and novices also, having come, take one portion each with a single act of taking; what remains after being taken is still considered formally offered. If a frivolous novice repeatedly takes and then puts it back, what remains after his taking becomes not formally offered.

Bhikkhu dhūmavaṭṭiṃ paṭiggahetvā dhūmaṃ pivati, mukhañca kaṇṭho ca manosilāya litto viya hoti, yāvakālikaṃ bhuñjituṃ vaṭṭati, yāvakālikena yāvajīvikasaṃsagge doso natthi.

A bhikkhu, having had a smoking roll formally offered, smokes. His mouth and throat become as if smeared with realgar. It is permissible to consume a yāvakālika item. There is no fault in the mixing of a yāvakālika with a yāvajīvika.

Pattaṃ [Pg.119] vā rajanaṃ vā pacantassa kaṇṇanāsamukhacchiddehi dhūmo pavisati, byādhipaccayā pupphaṃ vā phalaṃ vā upasiṅghati, abbohārikattā vaṭṭati. Bhattuggāro tāluṃ āhacca antoyeva pavisati, avisayattā vaṭṭati. Mukhaṃ paviṭṭhaṃ pana ajjhoharato vikāle āpatti. Dantantare laggassa āmisassa raso pavisati, āpattiyeva. Sace sukhumaṃ āmisaṃ hoti, raso na paññāyati, abbohārikapakkhaṃ bhajati.

When smoke enters through the orifices of the ears, nose, and mouth of one who is firing a bowl or boiling dye, or when one smells a flower or a fruit on account of illness, it is allowable because it is not an act of consumption. Food from a belch that strikes the palate and re-enters is allowable because it is beyond one's control. However, for one who swallows what has entered the mouth, there is an offense if it is in the wrong time. If the taste of food stuck between the teeth enters, it is indeed an offense. If the food is subtle and the taste is not discernible, it falls into the category of the non-consumable.

Upakaṭṭhe kāle nirudakaṭṭhāne bhattaṃ bhuñjitvā kakkhāretvā dve tayo kheḷapiṇḍe pātetvā udakaṭṭhānaṃ gantvā mukhaṃ vikkhāletabbaṃ. Paṭiggahetvā ṭhapitasiṅgiverādīnaṃ aṅkurā nikkhamanti, puna paṭiggahaṇakiccaṃ natthi. Loṇe asati samuddodakena loṇakiccaṃ kātuṃ vaṭṭati. Paṭiggahetvā ṭhapitaṃ loṇodakaṃ loṇaṃ hoti, loṇaṃ vā udakaṃ hoti, raso vā phāṇitaṃ hoti, phāṇitaṃ vā raso hoti, mūlapaṭiggahaṇameva vaṭṭati. Himakarakā udakagatikā eva. Parihārikena katakaṭṭhinā udakaṃ pasādenti, taṃ abbohārikaṃ, āmisena saddhiṃ vaṭṭati. Āmisagatikehi kapitthaphalādīhi pasāditaṃ purebhattameva vaṭṭati.

When the time of noon is near, having eaten a meal in a place without water, after clearing the throat and spitting out two or three lumps of phlegm, one should go to a place with water and rinse the mouth. Sprouts emerge from ginger and other such items that have been formally offered and set aside; there is no need for a further act of formal offering. In the absence of salt, it is permissible to use seawater for the purpose of salt. Saltwater that has been formally offered and set aside becomes salt, or salt becomes water, or juice becomes jaggery, or jaggery becomes juice; the original formal offering is sufficient. Hailstones are of the same nature as water. They clarify water with a clearing nut carried for personal use; that is non-consumable, and it is permissible to drink the water with food. Water clarified with things of the nature of food, such as wood-apple fruit, is permissible only in the forenoon.

Pokkharaṇīādīsu udakaṃ bahalaṃ hoti, vaṭṭati. Sace pana mukhe ca hatthe ca laggati, na vaṭṭati, paṭiggahetvā paribhuñjitabbaṃ. Khettesu kasitaṭṭhāne bahalaṃ udakaṃ hoti, paṭiggahetabbaṃ. Sace sanditvā kandarādīni pavisitvā nadiṃ pūreti, vaṭṭati. Kakudhasobbhādayo honti, rukkhato patitehi pupphehi sañchannodakā, sace puppharaso na paññāyati, paṭiggahaṇakiccaṃ natthi. Parittaṃ udakaṃ hoti, raso paññāyati, paṭiggahetabbaṃ. Pabbatakandarādīsu kāḷavaṇṇapaṇṇasañchannaudakepi eseva nayo.

In lotus ponds and so forth, the water is thick; it is permissible. But if it sticks to the mouth and hands, it is not permissible; it should be formally offered and then consumed. In fields, in a plowed place, the water is thick; it should be formally offered. If, having flowed, it enters ravines and so forth and fills a river, it is permissible. There are pools like Kakudha-sobha, with water covered by flowers fallen from trees. If the taste of the flowers is not discernible, there is no need for an act of formal offering. If the water is little and the taste is discernible, it should be formally offered. In mountain ravines and so forth, for water covered with dark-colored leaves, this is the same method.

Pānīyaghaṭe sareṇukāni vā savaṇṭakhīrāni vā pupphāni pakkhittāni honti, paṭiggahetabbaṃ. Pupphāni vā paṭiggahetvā pakkhipitabbāni. Pāṭalicampakamallikā pakkhittā honti, vāsamattaṃ tiṭṭhati taṃ abbohārikaṃ, dutiyadivasepi āmisena saddhiṃ vaṭṭati. Bhikkhunā ṭhapitapupphavāsitakapānīyato sāmaṇero pānīyaṃ gahetvā pītāvasesaṃ tattheva ākirati, paṭiggahetabbaṃ. Padumasarādīsu udakaṃ santharitvā ṭhitaṃ pupphareṇuṃ ghaṭena [Pg.120] vikkhambhetvā udakaṃ gahetuṃ vaṭṭati. Kappiyaṃ kārāpetvā paṭiggahetvā ṭhapitaṃ dantakaṭṭhaṃ hoti, sace tassa rasaṃ pivitukāmo, mūlapaṭiggahaṇameva vaṭṭati. Appaṭiggahetvā ṭhapitaṃ paṭiggahetabbaṃ. Ajānantassa rase paviṭṭhepi āpattiyeva. Acittakañhi idaṃ sikkhāpadaṃ.

In a drinking water pot, flowers with pollen or with stalks and milky sap are placed; the water should be accepted. Or, the flowers should be accepted and then placed inside. If Pāṭali, campaka, or mallikā flowers are placed inside, only the fragrance remains; that is non-consumable. Even on the second day, it is permissible to drink it with food. From water scented with flowers set aside by a bhikkhu, a novice takes water and pours the remainder after drinking back into the same pot; it should be re-accepted. In lotus ponds and so forth, it is permissible to push aside with a pot the flower pollen that lies spread over the water and take the water. There is a tooth-stick that has been made allowable, accepted, and set aside; if one wishes to drink its juice, the original acceptance is sufficient. If it was set aside without being accepted, it should be accepted. Even if the juice enters unknowingly, it is still an offense, for this is a training rule where an offense is incurred without intention.

Mahābhūtesu kiṃ vaṭṭati, kiṃ na vaṭṭatīti? Khīraṃ tāva vaṭṭati, kappiyamaṃsakhīraṃ vā akappiyamaṃsakhīraṃ vā hotu, pivantassa anāpatti. Assu kheḷo siṅghāṇikā muttaṃ karīsaṃ semhaṃ dantamalaṃ akkhigūthako kaṇṇagūthako sarīre uṭṭhitaloṇanti idaṃ sabbaṃ vaṭṭati. Yaṃ panettha ṭhānato cavitvā patte vā hatthe vā patati, taṃ paṭiggahetabbaṃ. Aṅgalaggaṃ paṭiggahitakameva. Uṇhaṃpāyāsaṃ bhuñjantassa sedo aṅgulianusārena ekābaddhova hutvā pāyāse santiṭṭhati, piṇḍāya vā carantassa hatthato pattassa mukhavaṭṭiṃto vā pattatalaṃ orohati, ettha paṭiggahaṇakiccaṃ natthi. Jhāmamahābhūtesu idaṃ nāma na vaṭṭatīti natthi, dujjhāpitaṃ pana na vaṭṭati. Sujjhāpitaṃ manussaṭṭhimpi cuṇṇaṃ katvā lehe upanetuṃ vaṭṭati.

Among the primary elements, what is permissible, and what is not permissible? First, milk is permissible. Be it milk from an animal whose flesh is allowable or from an animal whose flesh is not allowable, for one who drinks it, there is no offense. Tears, spittle, snot, urine, feces, phlegm, tooth-dirt, eye-discharge, earwax, and salt that has formed on the body—all this is permissible. Among these, whatever dislodges from its place and falls into the bowl or onto the hand, that should be accepted. What is attached to the body is already considered accepted. While one is eating hot milk-porridge, sweat, following along the finger, becomes as one with the porridge and settles in it; or while one is going for alms, sweat descends from the hand or from the rim of the bowl to the bottom of the bowl; in these cases, there is no need for an act of acceptance. Among burnt primary elements, there is nothing that can be named as 'not permissible,' but what is poorly burnt is not permissible. What is well-burnt—even human bones—having been made into a powder, is permissible to be used in a linctus.

Cattāri mahāvikaṭāni asati kappiyakārake sāmampi gahetvā paribhuñjituṃ vaṭṭati. Ettha ca dubbacopi asamatthopi kappiyakārako asantapakkheyeva tiṭṭhati. Chārikāya asati sukkhadāruṃ jhāpetvā chārikā gahetabbā. Sukkhadārumhi asati alladāruṃ rukkhato chinditvāpi kātuṃ vaṭṭati. Idaṃ pana catubbidhampi mahāvikaṭaṃ kālodissaṃ nāma sappadaṭṭhakkhaṇeyeva vaṭṭati. Sesamettha uttānameva.

Regarding the four great potent medicines, when there is no one to make things allowable, it is permissible for a bhikkhu himself to take and consume them. And here, a person who makes things allowable who is difficult to instruct or incapable stands in the category of one who is not present. In the absence of ash, dry wood should be burnt and the ash should be taken. In the absence of dry wood, it is permissible to make it even by cutting green wood from a tree. However, these four kinds of great potent medicines are designated for a specific time; they are permissible only at the moment of being bitten by a snake. The rest here is self-evident.

Eḷakalomasamuṭṭhānaṃ – kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

This training rule has the origin-classification of the Eḷakaloma rule. It arises from the body and from the body and mind; it is an action, not released by perception, unintentional, a fault by designation, a bodily action, involving three types of consciousness, and accompanied by three feelings.

Dantaponasikkhāpadaṃ dasamaṃ.

The tenth training rule is the one concerning tooth-cleaning sticks.

Samatto vaṇṇanākkamena bhojanavaggo catuttho.

The fourth chapter, the Food Chapter, is concluded according to the order of the commentary.

5. Acelakavaggo

5. The Chapter on Naked Ascetics

1. Acelakasikkhāpadavaṇṇanā

1. The Commentary on the Training Rule Concerning Naked Ascetics

269. Acelakavaggassa [Pg.121]9 paṭhamasikkhāpade – parivesananti parivisanaṭṭhānaṃ. Paribbājakasamāpannoti pabbajjaṃ samāpanno. Deti āpatti pācittiyassāti samatittikaṃ yāgupattaṃ ekapayogena deti, ekaṃ pācittiyaṃ. Avacchinditvā avacchinditvā deti, payoge payoge pācittiyaṃ. Eseva nayo pūvabhattādīsu. Titthiye atitthiyasaññīti mātā vā pitā vā titthiyesu pabbajati, tesaṃ mātāpitusaññāya dentassāpi pācittiyameva hoti. Dāpetīti anupasampannena dāpeti.

269. In the first training rule of the Chapter on Naked Ascetics: 'serving' means the place of serving. 'One who has undertaken the wandering life' means one who has gone forth. 'Gives, [there is] an offense of pācittiya': if one gives a bowl of rice-gruel filled to the brim in a single act, there is one pācittiya offense. If one gives by repeatedly cutting off the flow, there is a pācittiya offense with each act. This is the same principle for cakes, rice, and so on. 'Perceiving a sectarian as a non-sectarian': if one’s mother or father has gone forth among sectarians, even for one who gives with the perception of them as mother or father, it is still a pācittiya offense. 'Causes to be given' means one causes it to be given by one who is not fully ordained.

273. Upanikkhipitvā detīti tathārūpe bhājane ṭhapetvā taṃ bhājanaṃ tesaṃ santike bhūmiyaṃ nikkhipitvā deti, tesaṃ vā bhājanaṃ nikkhipāpetvā tattha deti, pattaṃ ādhārake vā bhūmiyaṃ vā ṭhapetvāpi ‘‘ito gaṇhathā’’ti vattuṃ vaṭṭati. Sace titthiyo vadati ‘‘mayhaṃ nāma idaṃ santakaṃ, idha na ākirathā’’ti ākiritabbaṃ. Tassa santakattā sahatthā dānaṃ nāma na hoti. Sesamettha uttānameva.

273. 'Having placed it nearby, one gives': this means having placed the food in a suitable vessel, one then places that vessel on the ground near them and gives; or, having had them place their vessel down, one gives into it. It is also permissible to place one's bowl on a stand or on the ground and say, 'Take from here.' If a sectarian says, 'This is my property, please pour it here,' it should be poured. Because it is his property, it is not considered a gift given by one's own hand. The rest here is self-evident.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

It has the origin-classification of the Eḷakaloma rule. It is an action, not released by perception, unintentional, a fault by designation, a bodily action, involving three types of consciousness, and accompanied by three feelings.

Acelakasikkhāpadaṃ paṭhamaṃ.

The first training rule concerning naked ascetics.

2. Uyyojanasikkhāpadavaṇṇanā

2. The Commentary on the Training Rule Concerning Dismissal

274. Dutiyasikkhāpade – paṭikkamanepīti āsanasālāyampi. Bhattavissagganti bhattakiccaṃ. Na sambhāvesīti na pāpuṇi.

274. In the second training rule: 'even when departing' also includes in the eating hall. 'Dismissal of the meal' means the act of eating the meal. 'Does not accomplish' means does not reach.

276. Anācāranti vuttāvasesaṃ kāyavacīdvāravītikkamaṃ. Dassanūpacāraṃ vā savanūpacāraṃ vā vijahantassāti ettha yadi ṭhito vā nisinno vā uyyojeti; yo uyyojito, so vijahati, tassa ca āpatti nāma natthi. Tasmiṃ pana vijahantepi atthato itarena vijahitameva hoti. Tasmā yo uyyojeti, tassevāyaṃ āpatti. Tattha sace [Pg.122] upacārabbhantare eko pādo hoti, dukkaṭaṃ. Sīmātikkame pācittiyaṃ. Ettha ca dassanūpacārassa abbhokāse dvādasahatthappamāṇaṃ, tathā savanūpacārassa. Sace pana antarā kuṭṭadvārapākārādayo honti, tehi antaritabhāvo dassanūpacārātikkamo, tassa vasena āpatti veditabbā. Na añño koci paccayo hotīti ṭhapetvā vuttappakāramanācāraṃ aññaṃ kiñci kāraṇaṃ na hoti.

276. 'Improper conduct' means the remaining transgression of the doors of body and speech not already mentioned. Regarding 'of one who is leaving the range of sight or the range of hearing': if one dismisses another while standing or sitting, the one who is dismissed departs, and for him there is no offense. However, even when that one departs, in reality it is the other who has caused the departure. Therefore, this offense belongs to the one who dismisses. In this case, if one foot is within the range, it is a dukkaṭa offense. Upon crossing the boundary, it is a pācittiya offense. Here, the range of sight in an open space is a measure of twelve cubits; likewise for the range of hearing. But if there are walls, doors, ramparts, and so on in between, the state of being obstructed by them constitutes a transgression of the range of sight, and the offense should be understood in accordance with that. 'There is no other condition': this means that, apart from the kind of improper conduct mentioned, there is no other reason whatsoever.

277. Kalisāsanaṃ āropetīti ‘‘kalī’’ti kodho; tassa sāsanaṃ āropeti; kodhassa āṇaṃ āropeti; kodhavasena ṭhānanisajjādīsu dosaṃ dassetvā ‘‘passatha bho imassa ṭhānaṃ, nisajjaṃ ālokitaṃ vilokitaṃ khāṇuko viya tiṭṭhati, sunakho viya nisīdati, makkaṭo viya ito cito ca viloketī’’ti evaṃ amanāpavacanaṃ vadati ‘‘appeva nāma imināpi ubbāḷho pakkameyyā’’ti. Sesaṃ uttānameva.

277. ‘Imposing the rule of strife’: ‘strife’ (kali) means anger; one imposes its command; one imposes the authority of anger. Showing fault with regard to standing, sitting, and so on due to anger, one speaks unpleasant words like, “Look, sirs, at this one’s standing, sitting, looking forward, and looking around—he stands like a stump, sits like a dog, and glances this way and that like a monkey,” thinking, “Perhaps by this, being vexed, he will leave.” The rest is self-evident.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

It has three origins: it arises from body-and-mind, from speech-and-mind, and from body-speech-and-mind. It is an action, not released by misperception, intentional, blameworthy in the world, a bodily action, a verbal action, involving an unwholesome consciousness, and accompanied by three feelings.

Uyyojanasikkhāpadaṃ dutiyaṃ.

The Second Training Rule: on Dismissal.

3. Sabhojanasikkhāpadavaṇṇanā

3. Explanation of the Training Rule on Being with a Couple

279. Tatiyasikkhāpade – sayanighareti sayaniyaghare. Yato ayyassa bhikkhā dinnāti yasmā bhikkhā dinnā, yaṃ āgatena laddhabbaṃ taṃ vo laddhaṃ; gacchathāti adhippāyo. Pariyuṭṭhitoti rāgapariyuṭṭhito; methunādhippāyoti attho.

279. In the third training rule: ‘sayanighara’ means a bedroom. ‘Yato ayyassa bhikkhā dinnā’ means: ‘Because almsfood has been given, venerable sir, whatever was to be obtained by the one who came has been obtained by you; therefore, go.’ This is the man’s intention. ‘Pariyuṭṭhito’ means assailed by lust. ‘Methunādhippāyo’ means having the intention for sexual intercourse; this is the meaning.

280. Saha ubhohi janehīti sabhojanaṃ; tasmiṃ sabhojane. Atha vā sabhojaneti sabhoge. Rāgapariyuṭṭhitassa hi purisassa itthī bhogo itthiyā ca puriso. Tenevassa padabhājane – ‘‘itthī ceva hoti puriso cā’’tiādi vuttaṃ. Mahallake ghareti mahallake sayanighare. Piṭṭhasaṅghāṭassa hatthapāsaṃ vijahitvāti tassa sayanighare gabbhassa yo piṭṭhasaṅghāṭo, tassa hatthapāsaṃ vijahitvā; antosayanassa āsanne [Pg.123] ṭhāne nisīdatīti attho. Īdisañca sayanigharaṃ mahācatussālādīsu hoti. Piṭṭhivaṃsaṃ atikkamitvāti iminā majjhātikkamaṃ dasseti. Tasmā yathā vā tathā vā katassa khuddakassa sayanigharassa majjhātikkame āpatti veditabbā. Sesamettha uttānameva.

280. A household where both people live together is ‘sabhojanaṃ’; in that ‘sabhojana’ place. Alternatively, ‘sabhojana’ means ‘sabhoga’ (with shared enjoyment). For a man assailed by lust, a woman is an object of enjoyment, and for a woman, a man. For this very reason, in the analysis of the term, it was said: ‘There is both a woman and a man,’ and so on. ‘Mahallake ghare’ means in a large bedroom. ‘Piṭṭhasaṅghāṭassa hatthapāsaṃ vijahitvā’ means: having left the hand’s reach of the door-frame of that bedroom’s inner chamber, one sits in a place near the inner bed; this is the meaning. And such a bedroom is found in large four-pillared halls and so on. By the phrase ‘piṭṭhivaṃsaṃ atikkamitvā’ (having crossed the ridge-pole), it shows the crossing of the middle. Therefore, an offense should be understood for crossing the middle of a small bedroom, however it may be constructed. The rest here is self-evident.

Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dvivedananti.

It has the same origin as the first Pārājika offense: it is an action, not released by misperception, intentional, a fault in the world, a bodily action, involving an unwholesome consciousness, and experienced with two kinds of feeling.

Sabhojanasikkhāpadaṃ tatiyaṃ.

The Third Training Rule: on Being with a Couple.

284. Catutthapañcamasikkhāpadesu yaṃ vattabbaṃ siyā, taṃ sabbaṃ aniyatadvaye vuttanayameva. Yathā ca sabhojanasikkhāpadaṃ, evametānipi paṭhamapārājikasamuṭṭhānānevāti.

284. Concerning the fourth and fifth training rules, whatever should be said is entirely in accordance with the method stated in the pair of Aniyata (Indefinite) rules. And just as the training rule on being with a couple has the same origin as the first Pārājika offense, so too do these.

Rahopaṭicchannasikkhāpadaṃ catutthaṃ, rahonisajjasikkhāpadaṃ pañcamaṃ.

The Fourth Training Rule: on a Secluded and Concealed Place. The Fifth Training Rule: on Sitting in a Secluded Place.

6. Cārittasikkhāpadavaṇṇanā

6. Explanation of the Training Rule on Proper Conduct

294. Chaṭṭhasikkhāpade – dethāvuso bhattanti ettha taṃ kira bhattaṃ abhihaṭaṃ ahosi, tasmā evamāhaṃsu. Anabhihaṭe pana evaṃ vattuṃ na labbhati, payuttavācā hoti.

294. In the sixth training rule: Here, in the phrase ‘dethāvuso bhattaṃ’ (Give the meal, friends), it is said that the meal had already been brought forward; therefore they spoke thus. However, when it has not been brought forward, it is not allowable to speak thus; it would be speech of suggestion.

295. Tena hi bhikkhave paṭiggahetvā nikkhipathāti idaṃ pana bhagavā kulassa saddhānurakkhaṇatthāya āha. Yadi ‘‘bhājetvā khādathā’’ti vadeyya, manussānaṃ pasādaññathattaṃ siyā. Ussāriyitthāti paṭihariyittha; gharaṃyeva naṃ gahetvā agamaṃsūti vuttaṃ hoti.

295. However, the Blessed One said this—‘In that case, monks, accept it and set it aside’—for the sake of protecting the family’s faith. If he were to say, ‘Divide it and eat,’ there might be a change in the people’s confidence. ‘Ussāriyittha’ means they had it taken back; it means it is said that they took it and went right home.

298. Santaṃ bhikkhunti ettha kittāvatā santo hoti, kittāvatā asantoti? Antovihāre yattha ṭhitassa kulāni payirupāsanacittaṃ uppannaṃ, tato paṭṭhāya yaṃ passe vā abhimukhe vā passati, yassa sakkā hoti pakativacanena ārocetuṃ, ayaṃ santo nāma. Ito cito ca pariyesitvā ārocanakiccaṃ nāma natthi. Yo hi evaṃ pariyesitabbo, so asantoyeva. Apica antoupacārasīmāya bhikkhuṃ disvā āpucchissāmīti gantvā tattha yaṃ passati, so [Pg.124] āpucchitabbo. No ce passati, asantaṃ bhikkhuṃ anāpucchā paviṭṭho nāma hoti.

298. Here, regarding ‘santaṃ bhikkhuṃ’ (a present monk): to what extent is a monk ‘present,’ and to what extent ‘absent’? When the thought to visit families arises for a monk standing somewhere within the monastery, from that point on, any monk one sees at one’s side or in front, whom it is possible to inform with ordinary speech, is called ‘present.’ There is no duty to inform by searching here and there. For a monk who must be searched for in such a way is indeed ‘absent.’ Furthermore, having gone within the monastery precincts thinking, ‘Seeing a monk, I will ask for leave,’ whomever one sees there should be asked for leave. If one does not see anyone, one is said to have entered without asking leave of an absent monk.

302. Antarārāmanti antogāme vihāro hoti, taṃ gacchati. Bhattiyagharanti nimantitagharaṃ vā salākabhattādidāyakānaṃ vā gharaṃ. Āpadāsūti jīvitabrahmacariyantarāyesu sati gantuṃ vaṭṭati. Sesamettha uttānameva.

302. ‘Antarārāmaṃ’ means there is a monastery inside a village, and one goes there. ‘Bhattiyagharaṃ’ means either a house where one has been invited or the house of donors of ticket-food and so on. ‘Āpadāsu’ means when there are dangers to one’s life or the holy life, it is allowable to go. The rest here is self-evident.

Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākirayaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

The origin of the Kathina procedures: it arises from body and speech, or from body, speech, and mind; it is both an action and a non-action; it is not released by misperception; it is unintentional; it is an offense by designation; it is a bodily action and a verbal action; it arises from three kinds of consciousness; and is experienced with three kinds of feeling.

Cārittasikkhāpadaṃ chaṭṭhaṃ.

The Sixth Training Rule: on Proper Conduct.

7. Mahānāmasikkhāpadavaṇṇanā

7. Explanation of the Training Rule Concerning Mahānāma

303. Sattamasikkhāpade – mahānāmo nāma bhagavato cūḷapituputto māsamattena mahallakataro dvīsu phalesu patiṭṭhito ariyasāvako. Bhesajjaṃ ussannaṃ hotīti vajato āharitvā ṭhapitasappi bahu hoti.

303. In the seventh training rule: Mahānāma by name was the son of the Blessed One’s younger paternal uncle, older by about a month, a noble disciple established in the two lower fruits. As to the phrase, ‘medicine is abundant,’ this means that ghee brought from a cattle pen and stored is plentiful.

306. Sāditabbāti tasmiṃ samaye rogo natthīti na paṭikkhipitabbā; roge sati viññāpessāmīti adhivāsetabbā. Ettakehi bhesajjehi pavāremīti nāmavasena sappitelādīsu dvīhi tīhi vā parimāṇavasena patthena nāḷiyā āḷhakenāti vā.Aññaṃ bhesajjaṃ viññāpetīti sappinā pavārito telaṃ viññāpeti, āḷhakena pavārito doṇaṃ. Na bhesajjena karaṇīyenāti missakabhattenapi ce yāpetuṃ sakkoti, na bhesajjakaraṇīyaṃ nāma hoti.

306. As to ‘it should be accepted’: at that time, thinking, ‘There is no illness,’ it should not be rejected. Thinking, ‘If there is an illness, I will make my need known,’ it should be accepted. As to ‘I invite you with this much medicine’: this means inviting by way of name, saying, ‘I invite you with two’ or ‘three’ medicines from among ghee, oil, and so on; or by way of measure, saying, ‘I invite you with a pattha,’ ‘a nāḷi,’ or ‘an āḷhaka.’ As to ‘requests other medicine’: having been invited with ghee, one requests oil; having been invited with an āḷhaka, one requests a doṇa. As to ‘not having a need for medicine’: if one is able to subsist even on mixed food, it is not called ‘a need for medicine’.

310. Pavāritānanti ye attano puggalikāya pavāraṇāya pavāritā; tesaṃ pavāritānurūpena viññattiyā anāpatti. Saṅghavasena pavāritesu pana pamāṇaṃ sallakkhetabbamevāti. Sesaṃ uttānameva.

310. As to ‘of the invited’: this refers to donors by whom one has been invited with a personal invitation. For a request made in accordance with what was offered in their invitation, there is no offense. However, in the case of those who have invited with reference to the Saṅgha, the measure should indeed be noted. The rest is self-evident.

Chasamuṭṭhānaṃ [Pg.125] – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

It has six origins: it is an action, not exempted by perception, unintentional, an offense by designation, a bodily action, a verbal action, from three types of consciousness, with three types of feeling.

Mahānāmasikkhāpadaṃ sattamaṃ.

The Seventh Training Rule Concerning Mahānāma.

8. Uyyuttasenāsikkhāpadavaṇṇanā

8. The Explanation of the Training Rule Concerning a Deployed Army.

311. Aṭṭhame – abbhuyyātoti abhiuyyāto; parasenaṃ abhimukho gamissāmīti nagarato niggatoti attho. Uyyuttanti katauyyogaṃ; gāmato nikkhantanti attho.

311. In the eighth training rule: As to `abbhuyyāto` (gone out to battle), this means gone forth. The meaning is: having gone out from the city, thinking, 'I will go to face the enemy army.' As to `uyyuttaṃ` (deployed), this means having made preparations to leave; the meaning is: having gone out from the village or town.

314. Dvādasapuriso hatthīti cattāro ārohakā ekekapādarakkhakā dve dveti evaṃ dvādasapuriso hoti. Tipuriso assoti eko ārohako dve pādarakkhakāti evaṃ tipuriso hoti. Catupuriso rathoti eko sārathi eko yodho dve āṇirakkhakāti evaṃ catupuriso hoti. Cattāro purisā sarahatthāti āvudhahatthā cattāro purisāti ayaṃ pacchimakoṭiyā caturaṅgasamannāgatā senā nāma. Īdisaṃ senaṃ dassanāya gacchato pade pade dukkaṭaṃ. Dassanūpacāraṃ vijahitvāti kenaci antaritā vā ninnaṃ oruḷhā vā na dissati; idha ṭhatvā na sakkā daṭṭhunti aññaṃ ṭhānaṃ gantvā passato payoge payoge pācittiyanti attho.

314. As to 'an elephant with twelve men': this means four riders and two guards for each of the four feet; thus there are twelve men. As to 'a horse with three men': this means one rider and two foot-guards; thus there are three men. As to 'a chariot with four men': this means one charioteer, one warrior, and two rein-guards; thus there are four men. As to 'four men with bows in hand': this means four men with weapons in hand. This, at a minimum, is called a four-limbed army. For a monk who goes to see such an army, there is an offense of wrong-doing at every step. As to 'having left the range of vision': the meaning is that if the army is not visible because it is obstructed by something, or has descended into a low place, and thinking, 'It is not possible to see standing here,' one goes to another place and watches, there is a pācittiya offense for each effort.

315. Ekamekanti hatthiādīsu catūsu aṅgesu ekamekaṃ; antamaso ekapurisāruḷhakahatthimpi ekampi sarahatthaṃ purisaṃ. Anuyyuttā nāma rājā uyyānaṃ vā nadiṃ vā gacchati; evaṃ anuyyuttā hoti.

315. As to 'each one': this means each one of the four limbs, such as elephants; at the very least, even an elephant ridden by one man, or even a single man with a bow in his hand. An `anuyuttā` is the name for an army with which a king goes to a park or a river; thus it is an escort, not a deployed army.

316. Āpadāsūti jīvitabrahmacariyantarāyesu sati ettha gato muñcissāmīti gacchato anāpatti. Sesamettha uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, tivedananti.

316. As to 'in dangers': when there are dangers to one's life or holy life, for a monk who goes into the army camp thinking, 'Having gone here, I will be freed,' there is no offense. The rest here is self-evident. The origins are as for the rule on ram's wool: it is an action, not exempted by perception, unintentional, a worldly fault, a bodily action, arising from unwholesome consciousness, and with three kinds of feeling.

Uyyuttasenāsikkhāpadaṃ aṭṭhamaṃ.

The Eighth Training Rule Concerning a Deployed Army.

9. Senāvāsasikkhāpadavaṇṇanā

9. The Explanation of the Training Rule on Dwelling in a Military Encampment.

319. Navame [Pg.126] – atthaṅgate sūriye senāya vasatīti tiṭṭhatu vā nisīdatu vā sayatu vā sacepi ākāse iddhiyā kañci iriyāpathaṃ kappeti, pācittiyameva. Senā vā paṭisenāya ruddhā hotīti yathā sañcāro chijjati; evaṃ ruddhā hoti. Palibuddhoti verikena vā issarena vā ruddho. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

319. In the ninth: ‘If one dwells with an army after sunset’—whether one is standing, sitting, or lying down, or even if one assumes some posture in the sky by psychic power, it is a pācittiya offense. ‘The army is obstructed by a counter-army’ means that movement is cut off; in this way, it is obstructed. ‘Besieged’ means obstructed by an enemy or by a ruler. The rest is clear. Its origin is of the ‘ram’s wool’ type: it is an action, not a release through perception, unintentional, an offense by designation, a bodily action, arising from three states of consciousness, and felt with three kinds of feeling.

Senāvāsasikkhāpadaṃ navamaṃ.

The Ninth Training Rule on Dwelling in a Military Encampment.

10. Uyyodhikasikkhāpadavaṇṇanā

10. The Explanation of the Training Rule on Battlefields.

322. Dasame – uggantvā uggantvā ettha yujjhantīti uyyodhikaṃ; sampahāraṭṭhānassetaṃ adhivacanaṃ. Balassa aggaṃ jānanti etthāti balaggaṃ; balagaṇanaṭṭhānanti attho. Senāya viyūhaṃ senābyūhaṃ; senānivesassetaṃ adhivacanaṃ. Tayo hatthī pacchimaṃ hatthānīkanti yo pubbe vutto dvādasapuriso hatthīti tena hatthinā tayo hatthī. Sesesupi eseva nayo. Sesaṃ uyyuttasenāsikkhāpade vuttanayeneva veditabbaṃ saddhiṃ samuṭṭhānādīhīti.

322. In the tenth: ‘Going forth again and again to fight here’ is called uyyodhika; this is a designation for a place of combat. ‘Here they know the total number of the army,’ thus it is called balagga; the meaning is a place for counting the army. ‘The arrangement of the army’ is senābyūhaṃ; this is a designation for an army encampment. ‘Three elephants are the smallest elephant division’ means: regarding the elephant which was previously mentioned as ‘an elephant with twelve men,’ it is three such elephants. The same method applies to the remainder. The remainder should be understood in the same way as stated in the training rule on the deployed army, together with its origins and so on.

Uyyodhikasikkhāpadaṃ dasamaṃ.

The Tenth Training Rule on Battlefields.

Samatto vaṇṇanākkamena acelakavaggo pañcamo.

The fifth chapter, the Acelaka Vagga, is concluded according to the order of the explanation.

6. Surāpānavaggo

6. The Chapter on Drinking Intoxicants.

1. Surāpānasikkhāpadavaṇṇanā

1. The Explanation of the Training Rule on Drinking Intoxicating Drinks.

326. Surāpānavaggassa paṭhamasikkhāpade – bhaddavatikāti eko gāmo, so bhaddikāya vatiyā samannāgatattā etaṃ nāma labhi. Pathāvinoti addhikā. Tejasā tejanti attano tejasā ānubhāvena nāgassa tejaṃ. Kāpotikāti kapotapādasamavaṇṇarattobhāsā. Pasannāti surāmaṇḍassetaṃ [Pg.127] adhivacanaṃ. Ananucchaviyaṃ bhikkhave sāgatassāti pañcābhiññassa sato majjapānaṃ nāma na anucchaviyanti vuttaṃ hoti.

326. In the first training rule of the Chapter on Drinking Intoxicants: Bhaddavatikā is a certain village; it received this name because it was endowed with a beautiful enclosure. Pathāvin means travelers. ‘By radiance, he radiates’ means by his own radiance and power, he subdued the nāga’s radiance. Kāpotikā refers to having a red sheen the same color as a pigeon’s foot. Pasannā is a designation for the clear part of the liquor. ‘Monks, it is unsuitable for Sāgata’ means that it was said: for Sāgata, who was endowed with the five higher knowledges, the drinking of intoxicants is unsuitable.

328. Pupphāsavo nāma madhukapupphādīnaṃ rasena kato. Phalāsavo nāma muddikaphalādīni madditvā tesaṃ rasena kato. Madhvāsavo nāma muddikānaṃ jātirasena kato; makkhikamadhunāpi kariyatīti vadanti. Guḷāsavo nāma ucchurasādīhi kariyati. Surā nāma piṭṭhakiṇṇapakkhittā; nāḷikerādīnampi rasena katā surātveva saṅkhyaṃ gacchati, tassāyeva kiṇṇapakkhittāya maṇḍe gahite merayotveva saṅkhyaṃ gacchatīti vadanti. Antamaso kusaggenapi pivatīti etaṃ suraṃ vā merayaṃ vā bījato paṭṭhāya kusaggena pivatopi pācittiyanti attho. Ekena pana payogena bahumpi pivantassa ekā āpatti. Vicchinditvā vicchinditvā pivato payogagaṇanāya āpattiyo.

328. Flower liquor is that made from the juice of madhuka flowers and so forth. Fruit liquor is that made by crushing grapes and so forth and using their juice. Honey liquor is that made from the natural juice of grapes; they say it is also made from the honey of small bees. Molasses liquor is that which is made from sugarcane juice and so forth. Surā is that to which flour and yeast have been added; that which is made from the juice of coconuts and so forth is also counted as surā. When the clear liquid of that same surā to which yeast has been added is taken, it is counted as meraya, they say. ‘Even if one drinks with the tip of a kusa grass blade’ means that if one drinks this surā or meraya, starting from a seed’s amount, even with the tip of a kusa grass blade, it is a pācittiya offense. However, for one who drinks a large amount in a single act, there is one offense. For one who drinks intermittently, there are offenses according to the number of acts.

329. Amajjañca hoti majjavaṇṇaṃ majjagandhaṃ majjarasanti loṇasovīrakaṃ vā suttaṃ vā hoti. Sūpasampāketi vāsagāhāpanatthaṃ īsakaṃ majjaṃ pakkhipitvā sūpaṃ pacanti, tasmiṃ anāpatti. Maṃsasampākepi eseva nayo. Telaṃ pana vātabhesajjatthaṃ majjena saddhiṃ pacanti, tasmimpi anatikkhittamajjeyeva anāpatti, yaṃ pana atikkhittamajjaṃ hoti, ettha majjassa vaṇṇagandharasā paññāyanti, tasmiṃ āpattiyeva. Amajjaṃ ariṭṭhanti yo ariṭṭho majjaṃ na hoti, tasmiṃ anāpatti. Āmalakādīnaṃyeva kira rasena ariṭṭhaṃ karonti, so majjavaṇṇagandharasoyeva hoti, na ca majjaṃ; taṃ sandhāyetaṃ vuttaṃ. Yo pana sambhārapakkhitto, so majjaṃ hoti, bījato paṭṭhāya na vaṭṭati. Sesamettha uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, lokavajjaṃ, kāyakammaṃ akusalacittaṃ, tivedananti. Vatthuajānanatāya cettha acittakatā veditabbā, akusaleneva pātabbatāya lokavajjatāti.

329. ‘And it is not an intoxicant, but has the color, smell, and taste of an intoxicant’—this may be loṇasovīraka or sutta. ‘For flavoring soup’ means they cook soup by adding a small amount of intoxicant for the purpose of imparting fragrance; in this case, there is no offense. The same method applies to flavoring meat. Furthermore, they cook oil together with an intoxicant for the purpose of a wind-ailment medicine. In that case too, as long as the intoxicant is not excessive, there is no offense. But if the intoxicant is excessive, wherein the color, smell, and taste of the intoxicant are apparent, there is an offense. ‘A non-intoxicating ariṭṭha’ means an ariṭṭha that is not an intoxicant; in that case, there is no offense. They say they make ariṭṭha with the juice of āmalaka and other fruits; it has the color, smell, and taste of an intoxicant, but it is not an intoxicant. This was said in reference to that. But an ariṭṭha to which intoxicating ingredients have been added is an intoxicant; it is not allowable from a seed’s amount onward. The rest here is clear. It has the same origin as the offense of having intercourse with a ewe: it is an action, not a case of release through perception, unintentional, a worldly fault, a bodily action, with unwholesome consciousness, and with three feelings. Here, the state of being unintentional should be understood through the fact of not knowing the object, and the state of being a fault in the world should be understood because it is to be drunk only with an unwholesome mind.

Surāpānasikkhāpadaṃ paṭhamaṃ.

The First Training Rule on Drinking Intoxicating Drinks.

2. Aṅgulipatodakasikkhāpadavaṇṇanā

2. The Explanation of the Training Rule on Prodding with a Finger.

330. Dutiye [Pg.128] – aṅgulipatodakenāti aṅgulīhi upakacchakādighaṭṭanaṃ vuccati. Uttasantoti atihāsena kilamanto. Anassāsakoti upacchinnaassāsapassāsasañcāro hutvā. Anupasampannaṃ kāyena kāyanti ettha bhikkhunīpi anupasampannaṭṭhāne ṭhitā, tampi khiḍḍādhippāyena phusantassa dukkaṭaṃ. Sesamettha uttānameva.

330. In the second: 'By prodding with a finger' is meant poking in places such as the armpits with the fingers. 'Startled' means being wearied by excessive laughter. 'Unable to breathe' means having the movement of inhalation and exhalation interrupted. In 'an unordained one, body to body,' here a bhikkhunī is also in the position of an unordained one; for one who touches even her with playful intent, there is a dukkaṭa offense. The rest here is self-explanatory.

Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dvivedananti.

It has the same origin as the first pārājika offense: it is an action, a case of release through perception, intentional, a worldly fault, a bodily action, with unwholesome consciousness, and with two feelings.

Aṅgulipatodakasikkhāpadaṃ dutiyaṃ.

The Second Training Rule on Prodding with a Finger.

3. Hasadhammasikkhāpadavaṇṇanā

3. The Explanation of the Training Rule on Playful Conduct.

335. Tatiye – appakataññunoti yaṃ bhagavatā pakataṃ paññattaṃ, taṃ na jānantīti attho.

335. In the third: 'Not knowing what was done' means they do not know that which was established and laid down by the Blessed One; this is the meaning.

336. Udake hasadhammeti udakakīḷikā vuccati. Uparigopphaketi gopphakānaṃ uparibhāgappamāṇe. Hasādhippāyoti kīḷādhippāyo. Nimujjati vātiādīsu nimujjanatthāya orohantassa padavāre padavāre dukkaṭaṃ. Nimujjanummujjanesu payoge payoge pācittiyaṃ. Nimujjitvā antoudakeyeva gacchantassa hatthavārapadavāresu sabbattha pācittiyaṃ. Palavatīti tarati. Hatthehi tarantassa hatthavāre hatthavāre pācittiyaṃ. Pādesupi eseva nayo. Yena yena aṅgena tarati, tassa tassa payoge payoge pācittiyaṃ. Tīrato vā rukkhato vā udake patati, pācittiyameva. Nāvāya kīḷatīti phiyārittādīhi nāvaṃ pājento vā tīre ussārento vā nāvāya kīḷati, dukkaṭaṃ.

336. 'Playful conduct in the water' is called playing in the water. 'Above the ankles' means in water the depth of which is above the ankles. 'With playful intent' means with the intention to play. In 'dives, etc.': for one descending in order to dive, there is a dukkaṭa offense for every step. In diving and emerging, there is a pācittiya offense for every attempt. For one who, having dived, proceeds only underwater, there is a pācittiya offense for every movement of the hands and feet. 'Floats' means crosses. For one crossing with the hands, there is a pācittiya offense for every hand-stroke. This is also the method for the feet. With whatever limb one crosses, for every use of that limb, there is a pācittiya offense. If one falls into the water from the bank or from a tree, it is a pācittiya offense indeed. 'Plays with a boat' means: if one plays with a boat by propelling it with oars, poles, and so on, or by moving it on the bank, there is a dukkaṭa offense.

Hatthena vātiādīsupi payoge payoge dukkaṭaṃ. Keci hatthena udake khittāya kathalāya patanuppatanavāresu dukkaṭaṃ vadanti, taṃ na gahetabbaṃ. Tattha hi ekapayogattā ekameva dukkaṭaṃ, apica uparigopphake vuttāni ummujjanādīni ṭhapetvā aññena yena kenaci ākārena udakaṃ otaritvā vā anotaritvā vā yattha katthaci ṭhitaṃ udakaṃ [Pg.129] antamaso binduṃ gahetvā khipanakīḷāyapi kīḷantassa dukkaṭameva, atthajotakaṃ pana akkharaṃ likhituṃ vaṭṭati, ayamettha vinicchayo. Sesamettha uttānameva.

Also in 'with the hand, etc.', there is a dukkaṭa offense for every attempt. Some say that for a potsherd thrown into the water with the hand, there are dukkaṭa offenses for the instances of it falling and bouncing up; that should not be accepted. For in that case, because it is a single act, there is only one dukkaṭa offense. Moreover, setting aside the emerging and so on which were mentioned in the context of water above the ankles, for one who plays in any other manner whatsoever—whether having entered the water or not—by taking water that is standing anywhere, even so much as a drop, and playing the game of throwing it, there is a dukkaṭa offense indeed. However, it is allowable to write a letter that illuminates the meaning. This is the ruling here. The rest here is self-explanatory.

Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, tivedananti.

It has the same origin as the first pārājika offense: it is an action, a case of release through perception, intentional, a worldly fault, a bodily action, with unwholesome consciousness, and with three feelings.

Hasadhammasikkhāpadaṃ tatiyaṃ.

The Third Training Rule on Playful Conduct.

4. Anādariyasikkhāpadavaṇṇanā

4. The Explanation of the Training Rule on Disrespect.

342. Catutthe – kathāyaṃ nasseyyāti kathaṃ ayaṃ dhammo tanti paveṇī nasseyya. Taṃ vā na sikkhitukāmoti yena paññattena vuccati, taṃ paññattaṃ na sikkhitukāmo. Apaññattenāti sutte vā abhidhamme vā āgatena.

342. In the fourth: 'How might this be destroyed?' means: by what means might this Dhamma, this textual lineage, this tradition be destroyed? 'Or, not wishing to train in it' means: he does not wish to train in that which was laid down, by which it is spoken of. 'By what is not laid down' means: by that which has come down in the Sutta or in the Abhidhamma.

344. Evaṃ amhākaṃ ācariyānaṃ uggahoti ettha gārayho ācariyuggaho na gahetabbo; paveṇiyā āgato ācariyuggahova gahetabbo. Kurundiyaṃ pana ‘‘lokavajje ācariyuggaho na vaṭṭati, paṇṇattivajje pana vaṭṭatī’’ti vuttaṃ. Mahāpaccariyaṃ ‘‘suttaṃ suttānulomañca uggahitakānaṃyeva ācariyānaṃ uggaho pamāṇaṃ, ajānantānaṃ kathā appamāṇanti vuttaṃ. Taṃ sabbaṃ paveṇiyā āgatesamodhānaṃ gacchati. Sesaṃ uttānamevāti.

344. In the passage, 'Thus is the view of our teachers,' a blameworthy view of teachers should not be adopted; only the view of teachers that has come down through tradition should be adopted. However, in the Kurundī, it is said: 'In the case of a worldly fault, the view of teachers is not allowable; but in the case of a prescribed fault, it is allowable.' In the Mahāpaccarī, it is said: 'For only those teachers who have studied the Sutta and that which is in accordance with the Sutta is their view an authority; the talk of those who do not know is not an authority.' All of that converges with what has come down through tradition. The rest is self-evident.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

It has three origins—it arises from body and mind, from speech and mind, or from body, speech, and mind; it is an action, a case of release through perception, intentional, a worldly fault, a bodily action, a verbal action, with unwholesome consciousness, and with painful feeling.

Anādariyasikkhāpadaṃ catutthaṃ.

The Fourth Training Rule on Disrespect.

5. Bhiṃsāpanasikkhāpadavaṇṇanā

5. The Explanation of the Training Rule on Frightening.

345. Pañcame – rūpūpahārādayo manussaviggahe vuttanayeneva veditabbā. Sesaṃ uttānameva. Samuṭṭhānādīni anādariyasadisānevāti.

345. In the fifth: The presenting of forms, etc., should be understood by the same method as stated in the training rule on the human form. The rest is self-evident. The origins and so forth are the same as for the training rule on disrespect.

Bhiṃsāpanasikkhāpadaṃ pañcamaṃ.

The Fifth Training Rule on Frightening.

6. Jotisikkhāpadavaṇṇanā

6. The Explanation of the Training Rule on Fire.

350. Chaṭṭhe [Pg.130] – bhaggāti janapadassa nāmaṃ. Saṃsumāragiranti nagarassa. Bhesakaḷāvananti tannissitavanassa. Taṃ pana migānaṃ phāsuvihāratthāya dinnattā migadāyoti vuccati. Samādahitvāti jāletvā. Paripātesīti anubandhi.

350. In the sixth: 'Bhaggā' is the name of a country. 'Saṃsumāragira' is the name of a city. 'Bhesakaḷāvana' is the name of the forest dependent on it. Furthermore, because it was given as a sanctuary for the comfortable living of wild animals, it is called Migadāya. 'Having kindled' means having lit. 'He pursued' means he followed.

352. Padīpepīti padīpujjalanepi. Jotikepīti pattapacanasedakammādīsu jotikaraṇe. Tathārūpapaccayāti padīpādipaccayā.

352. Even with a lamp means even in the lighting of a lamp. Even with a fire means in making a fire for such things as firing a bowl, steam treatments, and so on. Because of a similar cause means because of a cause such as a lamp.

354-5. Sayaṃ samādahatīti ettha jotiṃ samādahitukāmatāya araṇisaṇṭhapanato paṭṭhāya yāva jālā na uṭṭhahati, tāva sabbapayogesu dukkaṭaṃ. Paṭilātaṃ ukkhipatīti dayhamānaṃ alātaṃ patitaṃ ukkhipati, puna yathāṭhāne ṭhapetīti attho. Evaṃ avijjhātaṃ ukkhipitvā pakkhipantasseva dukkaṭaṃ, vijjhātaṃ puna jālāpentassa pācittiyameva.

In the passage 'He kindles it himself': due to the desire to kindle a fire, from the setting up of the fire-drill onwards, as long as a flame does not arise, for all these efforts there is an offense of wrong-doing. 'Lifts up a firebrand that has fallen' means: he lifts up a burning firebrand that has fallen and places it back in its usual place. This is the meaning. In this way, for one who lifts up an unextinguished firebrand and places it back, there is an offense of wrong-doing; but for one who rekindles an extinguished firebrand, there is a pācittiya offense.

356. Tathārūpapaccayāti ṭhapetvā padīpādīni aññenapi tathārūpena paccayena samādahantassa anāpatti. Āpadāsūti duṭṭhavāḷamigaamanussehi upaddavo hoti, tattha samādahantassāpi anāpatti. Sesaṃ uttānamevāti. Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

356. Because of a similar cause means: setting aside lamps and so on, for one who kindles a fire by another similar cause, there is no offense. In times of danger means: when there is danger from vicious beasts or vicious non-human beings, in that case, there is no offense for one who kindles a fire. The rest is self-evident. It has six origins: it is an action, not a case of release through perception, unintentional, a prescribed fault, a bodily action, a verbal action, with three kinds of consciousness, and with three kinds of feeling.

Jotisikkhāpadaṃ chaṭṭhaṃ.

The Sixth Training Rule on Fire.

7. Nahānasikkhāpadavaṇṇanā

7. The Explanation of the Training Rule on Bathing.

364. Sattame – cuṇṇena vā mattikāya vāti ettha cuṇṇamattikānaṃ abhisaṅkharaṇakālato paṭṭhāya sabbapayogesu dukkaṭaṃ.

364. In the seventh: Herein, regarding 'with bath powder or with clay,' from the time of preparing the bath powder and clay, there is an offense of wrong-doing in all applications.

366. Pāraṃ gacchanto nhāyatīti ettha sukkhāya nadiyā vālikaṃ ukkiritvā kataāvāṭakesupi nhāyituṃ vaṭṭati. Āpadāsūti bhamarādīhi anubaddhassa udake nimujjituṃ vaṭṭatīti. Sesamettha uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

366. Herein, regarding 'bathing while going to the other shore': it is allowable to bathe even in small pits made by scooping out sand in a dry river. 'In times of danger' means: for one pursued by bees or the like, it is allowable to plunge into water. The rest here is self-evident. It has the same origin as the rule on goat's wool: it is an action, not a case of release through perception, unintentional, a prescribed fault, a bodily action, with three kinds of consciousness, and with three kinds of feeling.

Nahānasikkhāpadaṃ sattamaṃ.

The Seventh Training Rule on Bathing.

8. Dubbaṇṇakaraṇasikkhāpadavaṇṇanā

8. The Explanation of the Training Rule on Discoloring.

368-9. Aṭṭhame [Pg.131] – navaṃ pana bhikkhunā cīvaralābhenāti ettha alabhīti labho; labhoyeva lābho. Kiṃ alabhi? Cīvaraṃ. Kīdisaṃ? Navaṃ. Iti ‘‘navacīvaralābhenā’’ti vattabbe anunāsikalopaṃ akatvā ‘‘navacīvaralābhenā’’ti vuttaṃ; paṭiladdhanavacīvarenāti attho. Majjhe ṭhitapadadvaye panāti nipāto. Bhikkhunāti yena laddhaṃ tassa nidassanaṃ. Padabhājane pana byañjanaṃ anādiyitvā yaṃ laddhaṃ taṃ dassetuṃ ‘‘cīvaraṃ nāma channaṃ cīvarāna’’ntiādi vuttaṃ. Cīvaranti ettha yaṃ nivāsetuṃ vā pārupituṃ vā sakkā hoti, tadeva veditabbaṃ. Teneva ‘‘vikappanupagapacchima’’nti na vuttaṃ. Kaṃsanīlanti cammakāranīlaṃ. Mahāpaccariyaṃ pana ‘‘ayomalaṃ lohamalaṃ etaṃ kaṃsanīlaṃ nāmā’’ti vuttaṃ. Palāsanīlanti yo koci nīlavaṇṇo paṇṇaraso. Dubbaṇṇakaraṇaṃ ādātabbanti etaṃ kappabinduṃ sandhāya vuttaṃ; na nīlādīhi sakalacīvarassa dubbaṇṇakaraṇaṃ. Tañca pana kappaṃ ādiyantena cīvaraṃ rajitvā catūsu vā koṇesu tīsu vā dvīsu vā ekasmiṃ vā koṇe morassa akkhimaṇḍalamattaṃ vā maṅkulapiṭṭhimattaṃ vā ādātabbaṃ. Mahāpaccariyaṃ ‘‘patte vā gaṇṭhiyaṃ vā na vaṭṭatī’’ti vuttaṃ. Mahāaṭṭhakathāyaṃ pana ‘‘vaṭṭatiyevā’’ti vuttaṃ. Pāḷikappakaṇṇikakappādayo pana sabbattha paṭisiddhā, tasmā ṭhapetvā ekaṃ vaṭṭabinduṃ aññena kenacipi vikārena kappo na kātabbo.

In the eighth: Herein, regarding 'by a monk who has obtained a new robe' (navaṃ pana bhikkhunā cīvaralābhena): 'labho' comes from 'alabhi' (he obtained); the one who has obtained is indeed 'lābha'. What did he obtain? A robe. What kind? New. Thus, when 'navacīvaralābhenā' should be said, it is said 'navaṃcīvaralābhenā' without eliding the nasal; the meaning is 'by one who has obtained a new robe'. In the phrase, the word 'pana' which stands in the middle is a particle. 'By a monk' indicates the one by whom it was obtained. In the analysis of the words, however, disregarding the specific wording, to show what was obtained, it is said, “a robe means one of the six kinds of robes,” and so on. Here, 'robe' should be understood as that which can be worn as a lower garment or an upper garment. For that reason, 'the last one for determination' (vikappanupagapacchima) is not mentioned. 'Kaṃsanīla' is the dark blue of leatherworkers. In the Mahāpaccarī, however, it is said, “The impurity of iron, the impurity of copper—this is called 'kaṃsanīla'.” 'Palāsanīla' is any kind of blue-colored leaf juice. The statement “The discoloring mark should be applied” was said in reference to the kappabindu (making-allowable-spot); it does not refer to discoloring the entire robe with blue and other colors. And when applying that kappa spot, having dyed the robe, a spot the size of a peacock’s eye-circle or a bedbug’s back should be applied at the four corners, or three, or two, or at one corner. In the Mahāpaccarī it is said, “It is not allowable to apply it on the border or on the knot-holder.” In the Mahā-aṭṭhakathā, however, it is said, “It is indeed allowable.” But kappa marks in rows (pāḷikappa), kappa marks shaped like a lotus pericarp (kaṇṇikakappa), and so on are prohibited in all commentaries. Therefore, apart from placing a single round spot, the kappa should not be made with any other kind of design.

371. Aggaḷetiādīsu etāni aggaḷādīni kappakatacīvare pacchā āropetvā kappakaraṇakiccaṃ natthi. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ; kāyakammaṃ, ticittaṃ, tivedananti.

371. Regarding 'a patch' (aggaḷa) and so on: when these patches and other items are subsequently attached to a robe on which the kappa has been made, there is no need to perform the act of making it allowable again. The rest is self-evident. It has the same origin as the rule on goat's wool: it is both an action and a non-action, not a case of release through perception, unintentional, a prescribed fault; a bodily action, with three kinds of consciousness, and with three kinds of feeling.

Dubbaṇṇakaraṇasikkhāpadaṃ aṭṭhamaṃ.

The Eighth Training Rule on Discoloring.

9. Vikappanasikkhāpadavaṇṇanā

9. Explanation of the Training Rule on Designation.

374. Navame – tassa vā adinnanti cīvarasāmikassa ‘‘paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī’’ti evaṃ vatvā adinnaṃ. Tassa vā avissasantoti yena vinayakammaṃ kataṃ, tassa avissāsena vā. Tena [Pg.132] pana dinnaṃ vā tassa vissāsena vā paribhuñjantassa anāpatti. Sesamettha tiṃsakavaṇṇanāyaṃ vuttanayattā uttānamevāti. Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

374. In the ninth: The phrase 'or not given to him' means a robe not given by its owner after having said, 'Use it, or give it away, or do as is suitable.' The phrase 'or without his trust' means through a lack of intimacy with the one with whom a formal act of the Vinaya was performed. However, for one who uses a robe that is given by that monk, or uses it with his trust, there is no offense. The remainder here is self-evident, as the method has been stated in the commentary on the thirty rules. It has the same origin as the Kathina rules: it arises from body and speech, or from body, speech, and mind; it is both an action and a non-action, not a case of release through perception, unintentional, a prescribed fault, a bodily action, a verbal action, with three kinds of consciousness, and with three kinds of feeling.

Vikappanasikkhāpadaṃ navamaṃ.

The Ninth Training Rule on Designation.

10. Cīvarāpanidhānasikkhāpadavaṇṇanā

10. Explanation of the Training Rule on Hiding a Robe.

377-81. Dasame – apanidhentīti apanetvā nidhenti. Hasāpekkhoti hasādhippāyo. Aññaṃ parikkhāranti pāḷiyā anāgataṃ pattatthavikādiṃ. Dhammiṃ kathaṃ katvāti ‘‘samaṇena nāma anihitaparikkhārena bhavituṃ na vaṭṭatī’’ti evaṃ dhammakathaṃ kathetvā dassāmīti nikkhipato anāpatti. Sesamettha uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

In the tenth: 'apanidhenti' means they remove and place it, or they hide it. 'Hasāpekkho' means having the intention to jest. 'Aññaṃ parikkhāraṃ' refers to a requisite not mentioned in the Pāḷi, such as a bowl-bag and so on. Regarding 'dhammiṃ kathaṃ katvā': for one who puts away a requisite thinking, 'I will give it back,' after having given a Dhamma talk such as, 'It is not proper for one called a recluse to be one with requisites not put away,' there is no offense. The remainder here is self-evident. It has three origins; it is an action, a release through perception, intentional, a worldly fault, a bodily action, a verbal action, with unwholesome consciousness, and with three kinds of feeling.

Cīvarāpanidhānasikkhāpadaṃ dasamaṃ.

The Tenth Training Rule on Hiding a Robe.

Samatto vaṇṇanākkamena surāpānavaggo chaṭṭho.

The Sixth Chapter, the Surāpāna Chapter, is completed in the order of the commentary.

7. Sappāṇakavaggo

7. The Chapter on Living Beings.

1. Sañciccapāṇasikkhāpadavaṇṇanā

1. Explanation of the Training Rule on Intentionally Taking a Living Being's Life.

382. Sappāṇakavaggassa paṭhamasikkhāpade – issāso hotīti gihikāle dhanuggahācariyo hoti. Jīvitā voropitāti jīvitā viyojitā.

382. In the first training rule of the Sappāṇaka Chapter: 'issāso hoti' means he was a teacher of archers in his time as a layman. 'Jīvitā voropitā' means deprived of life.

Sikkhāpadepi voropeyyāti viyojeyya. Yasmā pana vohāramattamevetaṃ; na hettha kiñci viyojite sīsālaṅkāre sīsaṃ viya jīvitā voropite pāṇepi jīvitaṃ nāma visuṃ tiṭṭhati, aññadatthu antaradhānameva [Pg.133] gacchati, tasmā tamatthaṃ dassetuṃ padabhājane ‘‘jīvitindriyaṃ upacchindatī’’tiādi vuttaṃ. Imasmiñca sikkhāpade tiracchānagatoyeva ‘‘pāṇo’’ti veditabbo. Taṃ khuddakampi mahantampi mārentassa āpattinānākaraṇaṃ natthi. Mahante pana upakkamamahantattā akusalamahattaṃ hoti. Pāṇe pāṇasaññīti antamaso mañcapīṭhaṃ sodhento maṅgulabījakepi pāṇasaññī nikkāruṇikatāya taṃ bhindanto apaneti, pācittiyaṃ. Tasmā evarūpesu ṭhānesu kāruññaṃ upaṭṭhapetvā appamattena vattaṃ kātabbaṃ. Sesaṃ manussaviggahe vuttanayeneva veditabbaṃ saddhiṃ samuṭṭhānādīhīti.

Also in the training rule, `voropeyya` means one would deprive. However, this is merely a conventional expression. For here, when a living being is deprived of life, it is not that something called 'life' remains separate, just as a head remains separate when a head ornament is removed. On the contrary, it simply disappears. Therefore, to show that meaning, it was said in the analysis of the term, 'he cuts off the life-faculty,' and so on. And in this training rule, only an animal is to be understood as a 'living being.' For one who kills it, whether small or large, there is no difference in the offense. However, in the case of a large one, because of the greatness of the effort, the unwholesomeness is great. Regarding 'perceiving a living being in a living being': at the least, when one cleaning a bed or a chair, being perceptive of a living being even in a bedbug's egg, removes it while crushing it due to a lack of compassion, it is a pācittiya offense. Therefore, in such situations, having established compassion, the duty should be performed with heedfulness. The remainder should be understood by the same method stated in the rule on the human form, together with the origins and so on.

Sañciccapāṇasikkhāpadaṃ paṭhamaṃ.

The First Training Rule on Intentionally Killing a Living Being.

2. Sappāṇakasikkhāpadavaṇṇanā

2. Explanation of the Training Rule on Water Containing Living Beings

387. Dutiye – sappāṇakanti ye pāṇakā paribhogena maranti, tehi pāṇakehi sappāṇakaṃ, tādisañhi jānaṃ paribhuñjato payoge payoge pācittiyaṃ. Pattapūrampi avicchinditvā ekapayogena pivato ekā āpatti. Tādisena udakena sāmisaṃ pattaṃ āviñchitvā dhovatopi tādise udake uṇhayāgupattaṃ nibbāpayatopi taṃ udakaṃ hatthena vā uḷuṅkena vā gahetvā nhāyatopi payoge payoge pācittiyaṃ. Udakasoṇḍiṃ vā pokkharaṇiṃ vā pavisitvā bahinikkhamanatthāya vīciṃ uṭṭhāpayatopi. Soṇḍiṃ vā pokkharaṇiṃ vā sodhentehi tato gahitaudakaṃ udakeyeva āsiñcitabbaṃ. Samīpamhi udake asati kappiyaudakassa aṭṭha vā dasa vā ghaṭe udakasaṇṭhānakappadese āsiñcitvā tattha āsiñcitabbaṃ. ‘‘Pavaṭṭitvā udake patissatī’’ti uṇhapāsāṇe udakaṃ nāsiñcitabbaṃ. Kappiyaudakena pana pāsāṇaṃ nibbāpetvā āsiñcituṃ vaṭṭati. Sesamettha uttānameva.

387. In the second: `sappāṇaka` means containing living beings, that is, creatures that die through its use. For one who knowingly uses such water, there is a pācittiya offense for each act of use. Even when drinking a full bowl without interruption in a single act of use, there is one offense. A pācittiya offense is incurred for each act of use by one who washes a bowl containing food by swirling it with such water, or cools a hot gruel-bowl in such water, or takes that water with the hand or a ladle and bathes, or enters a water tank or pond and stirs up waves in order to exit. When cleaning a tank or pond, the water taken from it should be poured only into other water. If there is no water nearby, one should pour eight or ten pots of permissible water into a place suitable for collecting water, and then pour the other water there. One should not pour water onto hot stones, thinking, “It will flow down into the water.” However, it is permissible to first cool the stones with permissible water and then pour. The remainder here is clear.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ,

It has three origins: it is an action, an exception is made for perception, it is intentional, a fault by designation, a bodily action,

Vacīkammaṃ, ticittaṃ, tivedananti. Ettha ca paṭaṅgapāṇakānaṃ patanaṃ ñatvāpi suddhacittatāya dīpajālane viya sappāṇakabhāvaṃ ñatvāpi udakasaññāya paribhuñjitabbato paṇṇattivajjatā veditabbāti.

a verbal action, with three kinds of consciousness, and three kinds of feeling. And here, its nature as a 'fault by designation' should be understood. This is because, just as in lighting a lamp one has a pure mind despite knowing that moths and small creatures may fall into it, so too here, it is to be used with the perception of it as water despite knowing that it contains living beings.

Sappāṇakasikkhāpadaṃ dutiyaṃ.

The Second Training Rule on Water Containing Living Beings.

3. Ukkoṭanasikkhāpadavaṇṇanā

3. Explanation of the Training Rule on Reopening a Case

392. Tatiyasikkhāpade [Pg.134] – ukkoṭentīti tassa tassa bhikkhuno santikaṃ gantvā ‘‘akataṃ kamma’’ntiādīni vadantā uccālenti; yathāpatiṭṭhitabhāvena patiṭṭhātuṃ na denti.

392. In the third training rule: `ukkoṭenti` means that, going to each bhikkhu and saying things like, “The formal act was not done,” they agitate him; they do not allow him to remain established in the way he was established.

393. Yathādhammanti yo yassa adhikaraṇassa vūpasamanāya dhammo vutto, teneva dhammenāti attho. Nihatādhikaraṇanti nihataṃ adhikaraṇaṃ; satthārā vuttadhammeneva vūpasamitaṃ adhikaraṇanti attho.

393. `Yathādhamma` means: by that very Dhamma that was taught for the settling of whichever legal case; this is the meaning. `Nihatādhikaraṇa` means a legal case that has been settled; the meaning is a legal case that has been pacified by the very Dhamma taught by the Teacher.

395. Dhammakamme dhammakammasaññīti yena kammena taṃ adhikaraṇaṃ vūpasamitaṃ, tañce dhammakammaṃ hoti, tasmiṃ dhammakamme ayampi dhammakammasaññī hutvā yadi ukkoṭeti, pācittiyaṃ āpajjatīti attho. Etena nayena sesapadānipi veditabbāni. Ayamettha saṅkhepo, vitthāro pana ‘‘imesaṃ catunnaṃ adhikaraṇānaṃ kati ukkoṭanā’’tiādinā nayena parivāre vutto. Aṭṭhakathāsu taṃ sabbaṃ āharitvā tassevattho vaṇṇito. Mayaṃ pana taṃ tattheva vaṇṇayissāma. Idha āharitvā vaṇṇiyamāne hi suṭṭhutaraṃ sammoho bhaveyyāti na vaṇṇayimha. Sesamettha uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

395. `Dhammakamme dhammakammasaññī` means that if a legal case was settled by a certain formal act, and that was indeed a lawful formal act, and if a monk, while perceiving it as a lawful formal act, reopens it, he incurs a pācittiya offense. This is the meaning. The remaining terms should be understood in the same way. This here is the summary; the detailed explanation, however, is given in the Parivāra by the method beginning, “How many reopenings are there for these four legal cases?” In the commentaries, all of that material has been brought forth and its meaning explained. We, however, will explain it there in its proper place. For if it were brought here and explained, it would cause even greater confusion; therefore, we have not explained it. The remainder here is clear. It has three origins: it is an action, an exception is made for perception, it is intentional, a fault in the world, a bodily action, a verbal action, with unwholesome consciousness, and with painful feeling.

Ukkoṭanasikkhāpadaṃ tatiyaṃ.

The Third Training Rule on Reopening a Case.

4. Duṭṭhullasikkhāpadavaṇṇanā

4. Explanation of the Training Rule on a Grave Offense

399. Catutthe – duṭṭhullā nāma āpattīti ettha cattāri pārājikāni atthuddhāravasena dassitāni, saṅghādisesāpatti pana adhippetā, taṃ chādentassa pācittiyaṃ. Dhuraṃ nikkhittamatteti dhure nikkhittamatte. Sacepi dhuraṃ nikkhipitvā pacchā āroceti, na rakkhati; dhuraṃ nikkhittamatteyeva pācittiyanti vuttaṃ hoti. Sace pana evaṃ dhuraṃ nikkhipitvā paṭicchādanatthameva aññassa āroceti, sopi aññassāti etenupāyena samaṇasatampi samaṇasahassampi āpattiṃ āpajjatiyeva tāva, yāva koṭi na chijjati. Kadā pana koṭi chijjatīti? Mahāsumatthero tāva vadati – ‘‘āpattiṃ āpanno ekassa [Pg.135] āroceti, so paṭinivattitvā tasseva āroceti; evaṃ koṭi chijjatī’’ti. Mahāpadumatthero panāha – ‘‘ayañhi vatthupuggaloyeva. Āpattiṃ āpanno pana ekassa bhikkhuno āroceti, ayaṃ aññassa āroceti, so paṭinivattitvā yenassa ārocitaṃ, tasseva āroceti; evaṃ tatiyena puggalena dutiyassa ārocite koṭi chinnā hotī’’ti.

399. In the fourth rule: herein, regarding 'an offense called `duṭṭhulla`,' the four pārājika offenses are shown by way of extracting the meaning, but it is the saṅghādisesa offense that is intended. For one who conceals it, there is a pācittiya offense. '`Dhuraṃ nikkhittamatta`' means 'merely upon having laid down the burden.' Even if one, having laid down the burden, informs later, it does not protect one; it is said that the pācittiya offense is incurred merely upon having laid down the burden. If, however, having laid down the burden for the very purpose of concealment, one informs another, and that one also informs another, by this method even a hundred or a thousand monks fall into the offense, so long as the chain is not broken. When, then, is the chain broken? The Elder Mahāsumata says: 'One who has committed an offense informs one person; that person, turning back, informs the offender himself. Thus the chain is broken.' The Elder Mahāpaduma, however, said: 'For this one is the very person of the case. Rather, one who has committed an offense informs one bhikkhu; this one informs another; that one (the third), turning back, informs the very one by whom he was told (the second). Thus, when the third person has informed the second, the chain is broken.'

400. Aduṭṭhullaṃ āpattinti avasese pañcāpattikkhandhe. Anupasampannassa duṭṭhullaṃ vā aduṭṭhullaṃ vā ajjhācāranti ettha anupasampannassa sukkavissaṭṭhi ca kāyasaṃsaggo cāti ayaṃ duṭṭhullaajjhācāro nāma. Sesamettha uttānamevāti. Dhuranikkhepasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

400. 'A non-grave offense' means the remaining five classes of offenses. Herein, regarding 'the transgression of an unordained person...': for an unordained person, emission of semen and bodily contact are called 'grave transgression.' The rest here is clear. Its origin is from relinquishing the burden: it arises from body, speech, and mind; it is non-performance, release by perception, intentional, a worldly fault, a bodily action, a verbal action, with an unwholesome mind, and has a painful feeling.

Duṭṭhullasikkhāpadaṃ catutthaṃ.

The Fourth Training Rule on a Grave Offense.

5. Ūnavīsativassasikkhāpadavaṇṇanā

5. Explanation of the Training Rule on One Under Twenty Years of Age

402. Pañcamasikkhāpade – aṅguliyo dukkhā bhavissantīti akkharāni likhantassa aṅguliyo dukkhā bhavissantīti cintesuṃ. Urassa dukkhoti gaṇanaṃ sikkhantena bahuṃ cintetabbaṃ hoti, tenassa uro dukkho bhavissatīti maññiṃsu. Akkhīni dukkhā bhavissantīti rūpasuttaṃ sikkhantena kahāpaṇā parivattetvā parivattetvā passitabbā honti, tenassa akkhīni dukkhāni bhavissantīti maññiṃsu. Ḍaṃsādīsu ḍaṃsāti piṅgalamakkhikāyo. Dukkhānanti dukkhamānaṃ. Tibbānanti bahalānaṃ. Kharānanti tikhiṇānaṃ. Kaṭukānanti pharusānaṃ; amanāpatāya vā kaṭukarasasadisānaṃ. Asātānanti amadhurānaṃ. Pāṇaharānanti jīvitaharānaṃ.

402. In the fifth training rule—regarding 'the fingers will be in pain': they thought that the fingers of one writing letters would be in pain. Regarding 'the chest will be in pain': they supposed that because one learning calculation has to think a lot, their chest would be in pain. Regarding 'the eyes will be in pain': they supposed that because one learning the science of money-changing has to look at coins, turning them over and over, their eyes would be in pain. Among 'gadflies, etc.': 'gadflies' means tawny flies. 'Painful' means hard to endure. 'Severe' means dense. 'Harsh' means sharp. 'Pungent' means rough; or, due to being disagreeable, similar to a pungent taste. 'Disagreeable' means not sweet. 'Life-taking' means life-destroying.

404. Sīmaṃ sammannatīti navaṃ sīmaṃ bandhati. Kurundiyaṃ pana udakukkhepaparicchindanepi dukkaṭaṃ vuttaṃ. Paripuṇṇavīsativassoti paṭisandhiggahaṇato paṭṭhāya paripuṇṇavīsativasso; gabbhavīsopi hi paripuṇṇavīsativassotveva saṅkhye gacchati. Yathāha –

404. 'To agree upon a boundary' means to establish a new boundary. In the Kurundī commentary, however, even in demarcating by the throwing up of water, a dukkaṭa offense is stated. 'One who has completed twenty years' means one who has completed twenty years starting from the time of rebirth-linking; for indeed, one who is twenty years including the time in the womb is counted as one who has completed twenty years. As was said:

‘‘Tena [Pg.136] kho pana samayena āyasmā kumārakassapo gabbhavīso upasampanno hoti. Atha kho āyasmato kumārakassapassa etadahosi – ‘bhagavatā paññattaṃ, na ūnavīsativasso puggalo upasampādetabboti. Ahañcamhi gabbhavīso upasampanno. Upasampanno nukhomhi, nanu kho upasampanno’ti. Bhagavato etamatthaṃ ārocesuṃ. Yaṃ bhikkhave mātukucchimhi paṭhamaṃ cittaṃ uppannaṃ, paṭhamaṃ viññāṇaṃ pātubhūtaṃ tadupādāya sāvassa jāti. Anujānāmi, bhikkhave, gabbhavīsaṃ upasampādetu’’nti (mahāva. 124).

“At that time, the Venerable Kumārakassapa had received higher ordination, being twenty years of age including the time in the womb. Then this thought occurred to the Venerable Kumārakassapa: ‘The Blessed One has laid down that a person under twenty years of age should not be given higher ordination. And I received higher ordination being twenty years of age including the time in the womb. Am I ordained, or am I not ordained?’ They reported this matter to the Blessed One. ‘Monks, the first mind that arose in the mother’s womb, the first consciousness that appeared—taking that as the starting point, that is his birth. I allow, monks, one who is twenty years of age including the time in the womb to be given higher ordination.’”

Tattha yo dvādasamāse mātukucchismiṃ vasitvā mahāpavāraṇāya jāto, so tato paṭṭhāya yāva ekūnavīsatime vasse mahāpavāraṇā, taṃ atikkamitvā pāṭipade upasampādetabbo. Etenupāyena hāyanavaḍḍhanaṃ veditabbaṃ.

Therein, a child who, having stayed in the mother’s womb for twelve months, is born on the day of the Great Pavāraṇā—that child, starting from that day of birth, should be given higher ordination on the first day after passing the Great Pavāraṇā in the nineteenth year. By this method, the decrease and increase should be known.

Porāṇakattherā pana ekūnavīsativassaṃ sāmaṇeraṃ nikkhamanīyapuṇṇamāsiṃ atikkamma pāṭipadadivase upasampādenti, taṃ kasmāti? Vuccate – ekasmiṃ vasse cha cātuddasikauposathā honti. Iti vīsatiyā vassesu cattāro māsā parihāyanti. Rājāno tatiye tatiye vasse vassaṃ ukkaḍḍhanti. Iti aṭṭhārasasu vassesu cha māsā vaḍḍhanti, tato uposathavasena parihīne cattāro māse apanetvā dve māsā avasesā honti, te dve māse gahetvā vīsativassāni paripuṇṇāni hontīti nikkaṅkhā hutvā nikkhamanīyapuṇṇamāsiṃ atikkamma pāṭipade upasampādenti. Ettha pana yo pavāretvā vīsativasso bhavissati, taṃ sandhāya ‘‘ekūnavīsativassa’’nti vuttaṃ. Tasmā yo mātukucchismiṃ dvādasamāse vasi, so ekavīsativasso hoti. Yo sattamāse vasi, so sattamāsādhikavīsativasso. Chamāsajāto pana na jīvati.

The ancient elders, however, give higher ordination to a novice of nineteen years on the first day after the Nikkhamanīya full moon, having passed it. Why is that? It is said: In one year there are six cātuddasika uposatha days. Thus, in twenty years, four months are lost. Kings add an intercalary month every third year. Thus, in eighteen years, six months are added. From that, having removed the four months lost due to the uposatha days, two months remain. Taking those two months, the twenty years become complete. Thus, being without doubt, they give higher ordination on the first day after the Nikkhamanīya full moon, having passed it. Herein, however, with reference to a novice who will be twenty years old after performing the Pavāraṇā, it was said, “nineteen years old.” Therefore, one who stayed in the mother’s womb for twelve months is twenty-one years old. One who stayed for seven months is twenty years and seven months old. However, one born after six months does not live.

406. Anāpatti ūnavīsativassaṃ paripuṇṇavīsativassasaññīti ettha kiñcāpi upasampādentassa anāpatti, puggalo pana anupasampannova hoti. Sace pana so dasavassaccayena aññaṃ upasampādeti, tañce muñcitvā gaṇo pūrati, sūpasampanno. Sopi ca yāva na jānāti, tāvassa neva saggantarāyo [Pg.137] na mokkhantarāyo, ñatvā pana puna upasampajjitabbaṃ. Sesaṃ uttānameva.

406. Herein, regarding 'no offense for one perceiving someone under twenty as having completed twenty': although there is no offense for the one giving the ordination, the person himself is indeed unordained. If, however, after the passing of ten years, that person ordains another, and if the chapter is complete excluding him, the candidate is well-ordained. And as for that person, as long as he does not know, there is no obstacle for him to heaven nor an obstacle to liberation; but upon knowing, he must be ordained again. The rest is clear.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ,

It has a threefold origination; it is an action, a release through perception, intentional, an offense by designation, a bodily action,

Vacīkammaṃ, ticittaṃ, tivedananti.

a verbal action, of three consciousnesses, and of three feelings.

Ūnavīsativassasikkhāpadaṃ pañcamaṃ.

The fifth training rule concerning one under twenty years of age.

6. Theyyasatthasikkhāpadavaṇṇanā

Explanation of the Training Rule on a Caravan of Thieves

407. Chaṭṭhe – paṭiyālokanti sūriyālokassa paṭimukhaṃ; pacchimadisanti attho. Kammiyāti suṅkaṭṭhāne kammikā.

In the sixth: `paṭiyālokanti` means facing the sunlight; the meaning is the western direction. `Kammiyāti` means officials at the toll station.

409. Rājānaṃ vā theyyaṃ gacchantīti rājānaṃ vā thenetvā vañcetvā rañño santakaṃ kiñci gahetvā idāni na tassa dassāmāti gacchanti.

`Rājānaṃ vā theyyaṃ gacchantīti` means: having stolen from or deceived the king, and having taken something belonging to the king, they go away thinking, “Now we will not give it to him.”

411. Visaṅketenāti kālavisaṅketena divasavisaṅketena ca gacchato anāpatti. Maggavisaṅketena pana aṭavivisaṅketena vā āpattiyeva. Sesamettha bhikkhunivagge vuttanayattā uttānatthameva. Theyyasatthasamuṭṭhānaṃ – kāyacittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

6. `Visaṅketenāti`: For one who goes due to a mistake regarding the time or a mistake regarding the day, there is no offense. However, for one who goes due to a mistake regarding the path or a mistake regarding the forest, there is indeed an offense. The rest here has a clear meaning because the method has been stated in the Bhikkhunīvagga. The origination of the training rule on travelling with a caravan of thieves: it arises from body and mind, and from body, speech, and mind; it is an action, a release through perception, intentional, an offense by designation, a bodily action, a verbal action, of three consciousnesses, and of three feelings.

Theyyasatthasikkhāpadaṃ chaṭṭhaṃ.

407. The Sixth Training Rule on a Caravan of Thieves.

7. Saṃvidhānasikkhāpadavaṇṇanā

409. Explanation of the Training Rule on Making an Agreement

412. Sattame – padhūpento nisīdīti pajjhāyanto attānaṃyeva paribhāsanto nisīdi. Nāyyo so bhikkhu maṃ nippātesīti ayyo ayaṃ bhikkhu maṃ na nikkhāmesi; na maṃ gahetvā agamāsīti attho. Sesamettha bhikkhuniyā saddhiṃ saṃvidhānasikkhāpade vuttanayeneva veditabbaṃ saddhiṃ samuṭṭhānādīhīti.

412. In the seventh: `padhūpento nisīdīti` means he sat brooding and reproaching himself. `Nāyyo maṃ so bhikkhu nipphātesīti` means this venerable monk did not make me leave; the meaning is, he did not take me and go. The rest here should be understood in the same way as stated in the training rule on making an agreement with a nun, together with its origination and so on.

Saṃvidhānasikkhāpadaṃ sattamaṃ.

The seventh training rule is that on making an agreement.

8. Ariṭṭhasikkhāpadavaṇṇanā

8. Explanation of the Training Rule Concerning Ariṭṭha

417. Aṭṭhame [Pg.138] – gaddhe bādhayiṃsūti gaddhabādhino; gaddhabādhino pubbapurisā assāti gaddhabādhipubbo, tassa gaddhabādhipubbassa gijjhaghātakakulappasutassāti attho.

417. In the eighth: `gaddhe bādhayiṃsūti` (they afflicted vultures), therefore they are called `gaddhabādhino` (vulture-afflicters). `Gaddhabādhino pubbapurisā assāti` (he has vulture-afflicter forefathers), therefore he is called `gaddhabādhipubbo`. The meaning of `tassa gaddhabādhipubbassa` is: of one descended from vulture-afflicter forefathers, born into a family of vulture-slayers.

Saggamokkhānaṃ antarāyaṃ karontīti antarāyikā. Te kammakilesavipākaupavādaāṇāvītikkamavasena pañcavidhā. Tattha pañcānantariyakammā kammantarāyikā nāma. Tathā bhikkhunīdūsakakammaṃ, taṃ pana mokkhasseva antarāyaṃ karoti, na saggassa. Niyatamicchādiṭṭhidhammā kilesantarāyikā nāma. Paṇḍakatiracchānagataubhatobyañjanakānaṃ paṭisandhidhammā vipākantarāyikā nāma. Ariyūpavādā upavādantarāyikā nāma, te pana yāva ariye na khamāpenti tāvadeva, na tato paraṃ. Sañcicca āpannā āpattiyo āṇāvītikkamantarāyikā nāma, tāpi yāva bhikkhubhāvaṃ vā paṭijānāti, na vuṭṭhāti vā na deseti vā tāvadeva, na tato paraṃ.

They are called obstructive states (`antarāyikā`) because they create an obstruction to the celestial worlds and liberation. They are of five kinds by way of action, defilement, result, reproach, and transgression of the command. Therein, the five actions with immediate result are called kamma-obstructions. Likewise, the act of corrupting a nun is an obstruction to liberation only, not to the celestial worlds. States of fixed wrong view are called defilement-obstructions. The rebirth-linking states of a eunuch, an animal, and one of both sexes are called result-obstructions. Slandering noble ones is called a reproach-obstruction, but only for as long as they do not get the noble ones to forgive them, not beyond that. Offenses intentionally incurred are called obstructions of transgressing the command; they too are so only as long as one acknowledges the state of a monk, and does not emerge from the offense, or does not confess it, not beyond that.

Tatrāyaṃ bhikkhu bahussuto dhammakathiko sesantarāyike jānāti, vinaye pana akovidattā paṇṇattivītikkamantarāyike na jānāti, tasmā rahogato evaṃ cintesi – ‘‘ime āgārikā pañca kāmaguṇe paribhuñjantā sotāpannāpi sakadāgāminopi anāgāminopi honti, bhikkhūpi manāpikāni cakkhuviññeyyāni rūpāni passanti…pe… kāyaviññeyye phoṭṭhabbe phusanti, mudukāni attharaṇapāvuraṇādīni paribhuñjanti, etaṃ sabbaṃ vaṭṭati. Kasmā itthirūpā…pe… itthiphoṭṭhabbā eva na vaṭṭanti, etepi vaṭṭantī’’ti. Evaṃ rasena rasaṃ saṃsanditvā sacchandarāgaparibhogañca nicchandarāgaparibhogañca ekaṃ katvā thūlavākehi saddhiṃ atisukhumasuttaṃ ghaṭento viya sāsapena saddhiṃ sineruṃ upasaṃharanto viya pāpakaṃ diṭṭhigataṃ uppādetvā ‘‘kiṃ bhagavatā mahāsamuddaṃ bandhantena viya mahatā ussāhena paṭhamapārājikaṃ paññattaṃ, natthi ettha doso’’ti sabbaññutaññāṇena saddhiṃ paṭivirujjhanto bhabbapuggalānaṃ āsaṃ chindanto jinassa āṇācakke pahāramadāsi. Tenāha – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmī’’tiādi.

In this case, this monk was learned, a speaker of the Dhamma, and he knew the other obstructive states; however, being unskilled in the Vinaya, he did not know the obstructive states related to transgressing a regulation. Therefore, having gone to a secluded place, he thought thus: “These householders enjoy the five strands of sensual pleasure and yet become stream-enterers, once-returners, or non-returners. Monks, too, see pleasing forms cognizable by the eye… (and so on)... experience tangible objects cognizable by the body, and use soft floor-coverings, robes, and so on; all this is allowable. Why then are the forms of women… (and so on)... tangible objects that are women not allowable? These too are allowable.” Thus, comparing one taste with another, making enjoyment with sensual desire and enjoyment without sensual desire into one, like one joining a very fine thread with coarse hemp, or like one comparing Mount Sineru with a mustard seed, he gave rise to a wicked view and struck a blow against the Victor’s wheel of authority, opposing the knowledge of the Omniscient One and cutting off the aspiration of worthy individuals, thinking: “Why was the first Pārājika laid down by the Blessed One with such great effort, as if binding the great ocean? There is no fault in this.” Therefore, he said: “Thus do I understand the Dhamma taught by the Blessed One,” and so on.

Aṭṭhikaṅkalūpamātiādimhi [Pg.139] aṭṭhikaṅkalūpamā appassādaṭṭhena. Maṃsapesūpamā bahusādhāraṇaṭṭhena. Tiṇukkūpamā anudahanaṭṭhena. Aṅgārakāsūpamā mahābhitāpanaṭṭhena. Supinakūpamā ittarapaccupaṭṭhānaṭṭhena. Yācitakūpamā tāvakālikaṭṭhena. Rukkhaphalūpamā sabbaṅgapaccaṅgapalibhañjanaṭṭhena. Asisūnūpamā adhikuṭṭanaṭṭhena. Sattisūlūpamā vinivijjhanaṭṭhena. Sappasirūpamā sāsaṅkasappaṭibhayaṭṭhenāti ayamettha saṅkhepo. Vitthāro pana papañcasūdaniyaṃ majjhimaṭṭhakathāyaṃ (ma. ni. 1.234 ādayo; 2.42 ādayo) gahetabbo. Evaṃ byākhoti evaṃ viya kho. Sesamettha pubbe vuttanayattā uttānameva.

In `aṭṭhikaṅkalūpamāti` and so on: The simile of the skeleton is due to having little satisfaction. The simile of the piece of meat is due to being common to many. The simile of the grass torch is due to its nature of burning back. The simile of the pit of embers is due to its causing great heat. The simile of the dream is due to its momentary appearance. The simile of borrowed goods is due to its temporary nature. The simile of the fruit on a tree is due to its being a cause for the breaking of all one's limbs and parts. The simile of the butcher's block is due to its being a place for chopping. The simile of the spear and stake is due to its piercing through. The simile of the snake's head is due to its being associated with dread and danger. This is the summary here. The detailed explanation, however, should be taken from the Papañcasūdanī, the commentary to the Majjhima Nikāya. `Evaṃ byākhoti` means 'it is as if I know thus'. The rest here is clear, as the method has been stated before.

Samanubhāsanasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

The origination of the formal admonition: it arises from body, speech, and mind; it is non-action, a release through perception, intentional, a worldly fault, a bodily action, a verbal action, of unwholesome consciousness, and of painful feeling.

Ariṭṭhasikkhāpadaṃ aṭṭhamaṃ.

The eighth training rule is that concerning Ariṭṭha.

9. Ukkhittasambhogasikkhāpadavaṇṇanā

9. Explanation of the Training Rule on Communion with a Suspended Person

424-5. Navame – akaṭānudhammenāti anudhammo vuccati āpattiyā adassane vā appaṭikamme vā pāpikāya diṭṭhiyā appaṭinissagge vā dhammena vinayena satthusāsanena ukkhittakassa anulomavattaṃ disvā katā osāraṇā; so osāraṇasaṅkhāto anudhammo yassa na kato, ayaṃ akaṭānudhammo nāma, tādisena saddhinti attho. Tenevassa padabhājane ‘‘akaṭānudhammo nāma ukkhitto anosārito’’ti vuttaṃ.

In the ninth: In the phrase `akaṭānudhammena`, `anudhamma` refers to the reinstatement performed after seeing the conforming conduct of a monk who has been suspended in accordance with the Dhamma, the Vinaya, and the Teacher’s instruction, for not seeing an offense, or for not making amends, or for not abandoning a wicked view. For whomever that `anudhamma`, known as reinstatement, has not been performed, he is called `akaṭānudhammo`. The meaning is 'with such a one.' For that very reason, in its word analysis, it is stated: '`Akaṭānudhammo` means one who has been suspended and not reinstated.'

Deti vā paṭiggaṇhāti vāti ekapayogena bahumpi dadato vā gaṇhato vā ekaṃ pācittiyaṃ. Vicchinditvā vicchinditvā dentassa ca gaṇhantassa ca payogagaṇanāya pācittiyāni. Sesamettha uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Regarding 'gives or receives': for one who gives or receives even many things with a single effort, there is one pācittiya offense. For one who gives and for one who receives, having interrupted the act again and again, there are pācittiya offenses according to the count of efforts. The rest here is self-evident. It has a threefold origin: it is an action, is exempt from perception, is intentional, is a transgression by formulation, is a bodily action and a verbal action, arises from three kinds of consciousness, and is accompanied by three kinds of feeling.

Ukkhittasambhogasikkhāpadaṃ navamaṃ.

The ninth training rule on communion with a suspended person.

10. Kaṇṭakasikkhāpadavaṇṇanā

10. Explanation of the Training Rule concerning Kaṇṭaka

428. Dasame [Pg.140] – diṭṭhigataṃ uppannanti ariṭṭhassa viya etassāpi ayoniso ummujjantassa uppannaṃ. Nāsetūti ettha tividhā nāsanā – saṃvāsanāsanā, liṅganāsanā, daṇḍakammanāsanāti. Tattha āpattiyā adassanādīsu ukkhepanā saṃvāsanāsanā nāma. ‘‘Dūsako nāsetabbo (pārā. 66) mettiyaṃ bhikkhuniṃ nāsethā’’ti (pārā. 384) ayaṃ liṅganāsanā nāma. ‘‘Ajjatagge te āvuso samaṇuddesa na ceva so bhagavā satthā apadisitabbo’’ti ayaṃ daṇḍakammanāsanā nāma. Ayaṃ idha adhippetā. Tenāha – ‘‘evañca pana bhikkhave nāsetabbo…pe… vinassā’’ti. Tattha carāti gaccha. Pireti para amāmaka. Vinassāti nassa; yattha te na passāma, tattha gacchāti.

428. In the tenth: 'A view has arisen' means that for this monk Kaṇṭaka also, like for Ariṭṭha, a wrong view has arisen as he emerges unwisely. In 'should be banished,' banishment is of three kinds: banishment from communion, banishment of the emblem, and banishment by punitive act. Among these, expulsion for reasons such as not seeing an offense is called banishment from communion. 'The corrupting novice should be banished,' and 'Banish the bhikkhunī Mettiyā'—this is called banishment of the emblem. 'From today onwards, friend novice, you should not refer to the Blessed One as the Teacher'—this is called banishment by punitive act. This last one is intended here. Therefore, the Blessed One said: 'And thus, monks, he should be banished... perish.' Therein, 'cara' means 'go away.' 'Pira' means 'you outsider, you who are not mine.' 'Vinassa' means 'perish; go to a place where we do not see you.'

429. Upalāpeyyāti saṅgaṇheyya. Upaṭṭhāpeyyāti tena attano upaṭṭhānaṃ kārāpeyya. Sesaṃ ariṭṭhasikkhāpade vuttanayeneva veditabbaṃ saddhiṃ samuṭṭhānādīhīti.

429. 'Upalāpeyya' means one might win him over. 'Upaṭṭhāpeyya' means one might have him attend upon oneself. The rest should be understood in the same way as stated in the training rule concerning Ariṭṭha, together with the origins and so on.

Kaṇṭakasikkhāpadaṃ dasamaṃ.

The tenth training rule, concerning Kaṇṭaka.

Samatto vaṇṇanākkamena sappāṇakavaggo sattamo.

The seventh chapter, the Sappāṇaka Chapter, is completed in the order of the commentary.

8. Sahadhammikavaggo

8. The Sahadhammika Chapter

1. Sahadhammikasikkhāpadavaṇṇanā

1. Explanation of the Sahadhammika Training Rule

434. Sahadhammikavaggassa paṭhamasikkhāpade – etasmiṃ sikkhāpadeti etasmiṃ sikkhāpade yaṃ vuttaṃ, taṃ na tāva sikkhissāmi. Āpatti pācittiyassāti ettha pana vācāya vācāya āpatti veditabbā. Sikkhamānena bhikkhave bhikkhunāti ovādaṃ sirasā sampaṭicchitvā sikkhitukāmeneva hutvā ājānitabbañceva pucchitabbañca upaparikkhitabbañca. Sesamettha dubbacasikkhāpade vuttanayeneva padatthato veditabbaṃ. Vinicchayato uttānameva.

434. In the first training rule of the Sahadhammika Chapter: 'In this training rule' means: in this training rule, whatever has been stated, 'I will not train in that for now.' Regarding 'an offense of pācittiya is incurred,' in this context an offense should be understood for each utterance. 'By a monk who is training, monks' means that, having accepted the instruction with bowed head and being one who desires to train, one should know, inquire, and investigate. The rest here should be understood in terms of meaning according to the method stated in the Dubbaca training rule. The judgment is clear.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

It has a threefold origin; it is an action, not released by perception, intentional, blameworthy in the world, a bodily action, a verbal action, from an unwholesome mind, and with a painful feeling.

Sahadhammikasikkhāpadaṃ paṭhamaṃ.

The first training rule on Those Who Share the Dhamma.

2. Vilekhanasikkhāpadavaṇṇanā

2. Explanation of the Training Rule on Scratching.

438. Dutiye [Pg.141] – vinayakathaṃ kathetīti vinayakathā nāma kappiyākappiyaāpattānāpattisaṃvarapahānapaṭisaṃyuttakathā, taṃ katheti. Vinayassa vaṇṇaṃ bhāsatīti vinayassa vaṇṇo nāma pañcannampi sattannampi āpattikkhandhānaṃ vasena mātikaṃ nikkhipitvā padabhājanena vaṇṇanā, taṃ bhāsati. Vinayapariyattiyā vaṇṇaṃ bhāsatīti vinayaṃ pariyāpuṇantānaṃ vinayapariyattimūlakaṃ vaṇṇaṃ guṇaṃ ānisaṃsaṃ bhāsati. Vinayadharo hi vinayapariyattimūlake pañcānisaṃse chānisaṃse sattānisaṃse aṭṭhānisaṃse navānisaṃse dasānisaṃse ekādasānisaṃse ca labhati te sabbe bhāsatīti attho. Katame pañcānisaṃse labhatīti? Attano sīlakkhandhasuguttiādike. Vuttañhetaṃ –

438. In the second: 'speaking about the Vinaya' means a discussion connected with what is allowable and unallowable, offenses and non-offenses, restraint and abandoning; he speaks about that. 'Praising the Vinaya' means an explanation by way of word-division, having laid down the matrix according to the five or seven aggregates of offenses; he speaks about that. 'Praising the learning of the Vinaya' means he speaks of the praise, qualities, and benefits rooted in the learning of the Vinaya for those who are learning the Vinaya. Indeed, a Vinaya-holder obtains five, six, seven, eight, nine, ten, and eleven benefits rooted in the learning of the Vinaya; he speaks of all these—this is the meaning. What are the five benefits he obtains? Such as the well-guardedness of his own aggregate of virtue. For it has been said:

‘‘Pañcime, bhikkhave, ānisaṃsā vinayadhare puggale – attano sīlakkhandho sugutto hoti surakkhito, kukkuccapakatānaṃ paṭisaraṇaṃ hoti, visārado saṅghamajjhe voharati, paccatthike sahadhammena suniggahitaṃ niggaṇhāti, saddhammaṭṭhitiyā paṭipanno hotī’’ti (pari. 325).

"Monks, there are these five benefits for a person who is a Vinaya-holder: his own aggregate of virtue is well-guarded and well-protected; he is a refuge for those afflicted by scruples; he speaks confidently in the midst of the Saṅgha; he restrains adversaries well in accordance with the Dhamma; and he is practicing for the stability of the true Dhamma."

Kathamassa attano sīlakkhandho sugutto hoti surakkhito? Idhekacco bhikkhu āpattiṃ āpajjanto chahākārehi āpajjati – alajjitā, aññāṇatā, kukkuccapakatatā, akappiye kappiyasaññitā, kappiye akappiyasaññitā, satisammosāti.

How is his own aggregate of virtue well-guarded and well-protected? Here, a certain bhikkhu incurs an offense in six ways: through shamelessness, through ignorance, through being overcome by scruples, through perceiving what is unallowable as allowable, through perceiving what is allowable as unallowable, and through loss of mindfulness.

Kathaṃ alajjitāya āpattiṃ āpajjati? Akappiyabhāvaṃ jānantoyeva madditvā vītikkamaṃ karoti. Vuttampi cetaṃ –

How does one incur an offense through shamelessness? Knowing it is unallowable, one transgresses by trampling upon the rule. And this has been said:

‘‘Sañcicca āpattiṃ āpajjati, āpattiṃ parigūhati;

Agatigamanañca gacchati, ediso vuccati alajjipuggalo’’ti. (pari. 359);

"One deliberately incurs an offense, one conceals the offense; and one goes to a wrong course—such a one is called a shameless person."

Kathaṃ aññāṇatāya āpajjati? Aññāṇapuggalo hi mando momūho kattabbākattabbaṃ ajānanto akattabbaṃ karoti, kattabbaṃ virādheti; evaṃ aññāṇatāya āpajjati.

How does one incur an offense through ignorance? An ignorant person, being dull and very bewildered, not knowing what should and should not be done, does what should not be done and omits what should be done. Thus, one incurs an offense through ignorance.

Kathaṃ [Pg.142] kukkuccapakatatāya āpajjati? Kappiyākappiyaṃ nissāya kukkucce uppanne vinayadharaṃ pucchitvā kappiyañce kattabbaṃ siyā, akappiyañce na kattabbaṃ, ayaṃ pana ‘‘vaṭṭatī’’ti madditvā vītikkamatiyeva; evaṃ kukkuccapakatatāya āpajjati.

How does one incur an offense through being overcome by scruples? When a scruple arises concerning what is allowable and unallowable, one should ask a Vinaya-holder; if it is allowable, it should be done, and if it is unallowable, it should not be done. This person, however, thinking, 'It is allowable,' tramples upon the rule and transgresses. Thus, one incurs an offense through being overcome by scruples.

Kathaṃ akappiye kappiyasaññitāya āpajjati? Acchamaṃsaṃ sūkaramaṃsanti khādati, dīpimaṃsaṃ migamaṃsanti khādati, akappiyabhojanaṃ kappiyabhojananti bhuñjati, vikāle kālasaññāya bhuñjati, akappiyapānakaṃ kappiyapānakanti pivati; evaṃ akappiye kappiyasaññitāya āpajjati.

How does one incur an offense by perceiving the unallowable as allowable? One eats bear meat with the perception that it is pork; one eats leopard meat with the perception that it is deer meat; one consumes unallowable food with the perception that it is allowable food; one eats at the wrong time with the perception that it is the right time; one drinks an unallowable drink with the perception that it is an allowable drink. Thus, one incurs an offense by perceiving the unallowable as allowable.

Kathaṃ kappiye akappiyasaññitāya āpajjati? Sūkaramaṃsaṃ acchamaṃsanti khādati, migamaṃsaṃ dīpimaṃsanti khādati, kappiyabhojanaṃ akappiyabhojananti bhuñjati, kāle vikālasaññāya bhuñjati, kappiyapānakaṃ akappiyapānakanti pivati; evaṃ kappiye akappiyasaññitāya āpajjati.

How does one incur an offense by perceiving the allowable as unallowable? One eats pork with the perception that it is bear meat; one eats deer meat with the perception that it is leopard meat; one consumes allowable food with the perception that it is unallowable food; one eats at the proper time with the perception that it is the improper time; one drinks an allowable drink with the perception that it is an unallowable drink. Thus, one incurs an offense by perceiving the allowable as unallowable.

Kathaṃ satisammosāya āpajjati? Sahaseyyacīvaravippavāsabhesajjacīvarakālātikkamanapaccayā āpattiñca satisammosāya āpajjati; evamidhekacco bhikkhu imehi chahākārehi āpattiṃ āpajjati.

How does one incur an offense through loss of mindfulness? One incurs an offense through loss of mindfulness due to causes such as sharing a sleeping place, being separated from one's robes, and allowing the time for medicines and robe-cloth to pass. Thus, here, a certain bhikkhu incurs an offense in these six ways.

Vinayadharo pana imehi chahākārehi āpattiṃ nāpajjati. Kathaṃ lajjitāya nāpajjati? So hi ‘‘passatha bho, ayaṃ kappiyākappiyaṃ jānantoyeva paṇṇattivītikkamaṃ karotī’’ti imaṃ parūpavādaṃ rakkhantopi nāpajjati; evaṃ lajjitāya nāpajjati. Sahasā āpannampi desanāgāminiṃ desetvā vuṭṭhānagāminiyā vuṭṭhahitvā suddhante patiṭṭhāti. Tato –

A Vinaya-holder, however, does not incur an offense in these six ways. How does he not incur an offense through having a sense of shame? Indeed, while guarding against this accusation from others, "See, friends, this one, while knowing what is allowable and unallowable, commits a transgression of the precept," he does not incur an offense. Thus, he does not incur an offense through having a sense of shame. Even if he incurs an offense suddenly, having confessed a confessable offense, having risen from a rehabilitatable offense, he is established in purity. Therefore—

‘‘Sañcicca āpattiṃ na āpajjati, āpattiṃ na parigūhati;

Agatigamanañca na gacchati, ediso vuccati lajjipuggalo’’ti. (pari. 359)

“One who does not intentionally incur an offense, does not conceal an offense, and does not go to wrong courses—such a one is called a conscientious person.”

Imasmiṃ lajjibhāve patiṭṭhitova hoti.

He is indeed established in this state of conscientiousness.

Kathaṃ ñāṇatāya nāpajjati? So hi kappiyākappiyaṃ jānāti, tasmā kappiyameva karoti, akappiyaṃ na karoti; evaṃ ñāṇatāya nāpajjati.

How does he not incur an offense through knowledge? Indeed, he knows what is allowable and unallowable; therefore, he does only what is allowable and does not do what is unallowable. Thus, he does not incur an offense through knowledge.

Kathaṃ akukkuccapakatatāya nāpajjati? So hi kappiyākappiyaṃ nissāya kukkucce uppanne vatthuṃ oloketvā mātikaṃ padabhājanaṃ antarāpattiṃ [Pg.143] āpattiṃ anāpattiñca oloketvā kappiyañce hoti karoti, akappiyañce na karoti; evaṃ akukkuccapakatatāya nāpajjati.

How does he not incur an offense through not being overcome by scruples? When a scruple arises concerning what is allowable and unallowable, he examines the basis, the matrix, the word-division, intermediate offenses, offenses, and non-offenses; if it is allowable, he does it; if it is unallowable, he does not do it. Thus, he does not incur an offense through not being overcome by scruples.

Kathaṃ akappiyādisaññitāya nāpajjati? So hi kappiyākappiyaṃ jānāti, tasmā akappiye kappiyasaññī na hoti, kappiye akappiyasaññī na hoti; suppatiṭṭhitā cassa sati hoti, adhiṭṭhātabbaṃ adhiṭṭheti, vikappetabbaṃ vikappeti. Iti imehi chahākārehi āpattiṃ nāpajjati. Āpattiṃ anāpajjanto akhaṇḍasīlo hoti parisuddhasīlo; evamassa attano sīlakkhandho sugutto hoti surakkhito.

How does one not incur an offense through perception of the unallowable, and so on? For he knows what is allowable and unallowable; therefore, he is not one who perceives the unallowable as allowable, nor is he one who perceives the allowable as unallowable. And his mindfulness is well-established; he determines what should be determined, and he makes a formal disposal of what should be formally disposed of. Thus, in these six ways, he does not incur an offense. Not incurring an offense, he is of unbroken virtue, of perfectly pure virtue. In this way, his own aggregate of virtue is well-guarded and well-protected.

Kathaṃ kukkuccapakatānaṃ paṭisaraṇaṃ hoti? Tiroraṭṭhesu tirojanapadesu ca uppannakukkuccā bhikkhū ‘‘asukasmiṃ kira vihāre vinayadharo vasatī’’ti dūratopi tassa santikaṃ āgantvā kukkuccaṃ pucchanti, so tehi katassa kammassa vatthuṃ oloketvā āpattānāpattigarukalahukādibhedaṃ sallakkhetvā desanāgāminiṃ desāpetvā vuṭṭhānagāminiyā vuṭṭhāpetvā suddhante patiṭṭhāpeti; evaṃ kukkuccapakatānaṃ paṭisaraṇaṃ hoti.

How is he a refuge for those beset by scruples? Monks in other countries and other districts for whom scruples have arisen, hearing, “A Vinaya-expert, it is said, lives in such-and-such a monastery,” come to him even from afar and ask about their scruples. He, having examined the grounds of the deed they have done and having noted the distinctions of offense, no-offense, serious, light, and so on, has them confess a confessable offense, raises them from a rehabilitating offense, and establishes them in purity. In this way, he is a refuge for those beset by scruples.

Visārado saṅghamajjhe voharatīti avinayadharassa hi saṅghamajjhe kathentassa bhayaṃ sārajjaṃ okkamati, vinayadharassa taṃ na hoti. Kasmā? ‘‘Evaṃ kathentassa doso hoti; evaṃ na doso’’ti ñatvā kathanato.

He speaks confidently in the midst of the Saṅgha. Indeed, for one who is not a Vinaya-expert, when speaking in the midst of the Saṅgha, fear and timidity overcome him; but for a Vinaya-expert, this is not so. Why? Because he speaks knowing, “Speaking in this way, there is a fault; speaking in that way, there is no fault.”

Paccatthike sahadhammena suniggahitaṃ niggaṇhātīti ettha dvidhā paccatthikā nāma – attapaccatthikā ca sāsanapaccatthikā ca. Tattha mettiyabhummajakā ca bhikkhū vaḍḍho ca licchavī amūlakena antimavatthunā codesuṃ, ime attapaccatthikā nāma. Ye vā panaññepi dussīlā pāpadhammā, sabbe te attapaccatthikā. Viparītadassanā pana ariṭṭhabhikkhukaṇṭakasāmaṇeravesālikavajjiputtakā parūpahāraaññāṇakaṅkhāparavitaraṇādivādā mahāsaṅghikādayo ca abuddhasāsanaṃ ‘‘buddhasāsana’’nti vatvā katapaggahā sāsanapaccatthikā nāma. Te sabbepi sahadhammena sakāraṇena vacanena yathā taṃ asaddhammaṃ patiṭṭhāpetuṃ na sakkonti, evaṃ suniggahitaṃ katvā niggaṇhāti.

Regarding the phrase, 'He well restrains adversaries in accordance with what is right': Adversaries are of two kinds: personal adversaries and adversaries of the Dispensation. Among them, the Mettiya and Bhummajaka monks, and Vaḍḍha the Licchavi, who accused the Buddha with a groundless charge concerning a final offense—these are called personal adversaries. And any others who are immoral and of evil character, all of them are personal adversaries. But those of wrong view—such as the monk Ariṭṭha, the novice Kaṇṭaka, the Vajjiputtakas of Vesālī, the Mahāsaṅghikas, and others who hold views such as `parūpahāra`, `aññāṇa`, `kaṅkhā`, `paravitaraṇā`—who, having championed a non-teaching of the Buddha, declare it to be the Buddha's teaching, are called adversaries of the Dispensation. He restrains all of them with speech that is righteous and reasoned, having subdued them so well that they are unable to establish that false doctrine.

Saddhammaṭṭhitiyā [Pg.144] paṭipanno hotīti ettha pana tividho saddhammo pariyattipaṭipattiadhigamavasena. Tattha tepiṭakaṃ buddhavacanaṃ pariyattisaddhammo nāma. Terasa dhutaṅgaguṇā cuddasa khandhakavattāni dveasīti mahāvattānīti ayaṃ paṭipattisaddhammo nāma. Cattāro maggā ca phalāni cāti ayaṃ adhigamasaddhammo nāma.

Furthermore, in the phrase 'one is practicing for the stability of the good Dhamma,' the good Dhamma is threefold: by way of study, practice, and attainment. Therein, the word of the Buddha, which is the Tipiṭaka, is called the good Dhamma of study. The thirteen ascetic qualities, the fourteen Khandhaka duties, and the eighty-two major duties—this is called the good Dhamma of practice. The four paths and the four fruits—this is called the good Dhamma of attainment.

Tattha keci therā ‘‘yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā’’ti (dī. ni. 2.216) iminā suttena ‘‘sāsanassa pariyatti mūla’’nti vadanti. Keci therā ‘‘ime ca subhadda bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assā’’ti (dī. ni. 2.214) iminā suttena ‘‘sāsanassa paṭipattimūla’’nti vatvā ‘‘yāva pañca bhikkhū sammā paṭipannā saṃvijjanti, tāva sāsanaṃ ṭhitaṃ hotī’’ti āhaṃsu. Itare pana therā pariyattiyā antarahitāya suppaṭipannassapi dhammābhisamayo natthī’’ti āhaṃsu. Sace pañca bhikkhū cattāri pārājikāni rakkhaṇakā honti, te saddhe kulaputte pabbājetvā paccantime janapade upasampādetvā dasavaggaṃ gaṇaṃ pūretvā majjhime janapadepi upasampadaṃ karissanti, etenupāyena vīsativaggagaṇaṃ saṅghaṃ pūretvā attanopi abbhānakammaṃ katvā sāsanaṃ vuḍḍhiṃ virūḷhiṃ vepullaṃ gamayissanti. Evamayaṃ vinayadharo tividhassāpi saddhammassa ciraṭṭhitiyā paṭipanno hotīti evamayaṃ vinayadharo ime tāva pañcānisaṃse paṭilabhatīti veditabbo.

Therein, some elders, with reference to the sutta, “Ānanda, the Dhamma and Vinaya that I have taught and laid down for you, that will be your teacher after my passing,” say, “The study is the root of the Dispensation.” Some elders, having said with reference to the sutta, “And if these monks, Subhadda, were to live rightly, the world would not be empty of Arahants,” that “Practice is the root of the Dispensation,” then stated, “As long as five monks who are practicing rightly exist, for that long the Dispensation is established.” But other elders stated, “When the study has disappeared, even for one who is well-practiced, there is no attainment of the Dhamma.” If there are five monks who are protectors of the four Pārājikas, they, having given the going-forth to faithful sons of good families and having given the higher ordination in the border regions, having completed a chapter of ten, will also perform the higher ordination in the middle country. By this method, having completed a Sangha with a chapter of twenty, and having performed the act of rehabilitation for themselves, they will cause the Dispensation to go to growth, increase, and abundance. Thus, this Vinaya-expert is one who practices for the long-lasting stability of the threefold good Dhamma. Thus, it should be understood that this Vinaya-expert, first of all, obtains these five benefits.

Katame cha ānisaṃse labhatīti? Tassādheyyo uposatho, pavāraṇā, saṅghakammaṃ, pabbajjā, upasampadā, nissayaṃ deti sāmaṇeraṃ upaṭṭhāpeti.

What six benefits does one obtain? The Uposatha is his prerogative; the Pavāraṇā is his prerogative; the Saṅghakamma is his prerogative; the going-forth and the higher ordination are his prerogative; he gives dependence; he has a novice attend upon him.

Ye ime cātuddasiko, pannarasiko, sāmaggiuposatho, saṅghe uposatho, gaṇe puggale uposatho, suttuddeso, pārisuddhi, adhiṭṭhānauposathoti nava uposathā, sabbe te vinayadharāyattā.

These nine Uposathas—namely, the fourteenth-day Uposatha, the fifteenth-day Uposatha, the Uposatha of harmony, the Uposatha in a Saṅgha, the Uposatha in a group, the Uposatha by an individual, the recitation of the Sutta, the Uposatha of purity, and the Uposatha of determination—all of them are dependent on the Vinaya-expert.

Yāpi ca imā cātuddasikā pannarasikā, sāmaggipavāraṇā, saṅghe pavāraṇā gaṇe puggale pavāraṇā, tevācikā, dvevācikā, samānavassikā pavāraṇāti nava pavāraṇāyo, tāpi vinayadharāyattā eva, tassa santakā, so tāsaṃ sāmī.

And these nine Pavāraṇās—namely, the fourteenth-day Pavāraṇā, the fifteenth-day Pavāraṇā, the Pavāraṇā of harmony, the Pavāraṇā in a Saṅgha, the Pavāraṇā in a group, the Pavāraṇā by an individual, the three-speech Pavāraṇā, the two-speech Pavāraṇā, and the same-rains-residence Pavāraṇā—these too are indeed dependent on the Vinaya-expert. They are his property; he is their master.

Yānipi [Pg.145] imāni apalokanakammaṃ ñattikammaṃ ñattidutiyakammaṃ ñatticatutthakammanti cattāri saṅghakammāni, tāni vinayadharāyattāni.

And these four formal acts of the Saṅgha—namely, the act carried out by informing, the act with a motion, the act with a motion and one announcement, and the act with a motion and three announcements—these also are dependent on the Vinaya-expert.

Yāpi cāyaṃ upajjhāyena hutvā kulaputtānaṃ pabbajjā ca upasampadā ca kātabbā, ayampi vinayadharāyattāva. Na hi añño dvipiṭakadharopi etaṃ kātuṃ labhati. So eva nissayaṃ deti, sāmaṇeraṃ upaṭṭhāpeti. Añño neva nissayaṃ dātuṃ labhati, na sāmaṇeraṃ upaṭṭhāpetuṃ. Sāmaṇerūpaṭṭhānaṃ paccāsīsanto pana vinayadharassa santike upajjhaṃ gāhāpetvā vattapaṭipattiṃ sādituṃ labhati. Ettha ca nissayadānañceva sāmaṇerūpaṭṭhānañca ekamaṅgaṃ.

Furthermore, this going-forth and higher ordination that is to be given to sons of good families by one who has become a preceptor is also indeed dependent on the Vinaya-expert. For no other, not even one who is an expert in two Piṭakas, gets to do this. Only he gives dependence; only he has a novice attend upon him. Another gets neither to give dependence nor to have a novice attend upon him. However, one who desires the attendance of a novice, having had the preceptor accepted in the presence of a Vinaya-expert, gets to fulfill the duties and practices. And herein, the giving of dependence and having a novice attend are a single factor.

Iti imesu chasu ānisaṃsesu ekena saddhiṃ purimā pañca cha honti, dvīhi saddhiṃ satta, tīhi saddhiṃ aṭṭha, catūhi saddhiṃ nava, pañcahi saddhiṃ dasa, sabbehi petehi saddhiṃ ekādasāti evaṃ vinayadharo puggalo pañca cha satta aṭṭha nava dasa ekādasa ca ānisaṃse labhatīti veditabbo. Evaṃ bhagavā ime ānisaṃse dassento vinayapariyattiyā vaṇṇaṃ bhāsatīti veditabbo.

Thus, among these six benefits, with one, the former five become six; with two, the former five become seven; with three, they become eight; with four, they become nine; with five, they become ten; and with all of them, the former five become eleven. Thus it should be understood that a person who is a Vinaya-expert obtains five, six, seven, eight, nine, ten, and eleven benefits. Thus it should be understood that the Blessed One, in pointing out these benefits, speaks in praise of the study of the Vinaya.

Ādissa ādissāti punappunaṃ vavatthapetvā visuṃ visuṃ katvā. Āyasmato upālissa vaṇṇaṃ bhāsatīti vinayapariyattiṃ nissāya upālittherassa guṇaṃ bhāsati thometi pasaṃsati. Kasmā? Appeva nāma mama vaṇṇanaṃ sutvāpi bhikkhū upālissa santike vinayaṃ uggahetabbaṃ pariyāpuṇitabbaṃ maññeyyuṃ, evamidaṃ sāsanaṃ addhaniyaṃ bhavissati, pañcavassasahassāni pavattissatīti.

The phrase 'pointing out, pointing out' means: having repeatedly determined, having made distinct and separate. The phrase 'he speaks in praise of the Venerable Upāli' means: on account of the study of the Vinaya, he speaks of, extols, and praises the qualities of the Elder Upāli. Why? So that perhaps, having heard my praise, the monks might think, 'The Vinaya should be learned and mastered in the presence of Upāli.' In this way, this Dispensation will be long-enduring; it will continue for five thousand years.

Tedha bahū bhikkhūti te imaṃ bhagavato vaṇṇanaṃ sutvā ‘‘ime kirānisaṃse neva suttantikā na ābhidhammikā labhantī’’ti yathāparikittitānisaṃsādhigame ussāhajātā bahū bhikkhū therā ca navā ca majjhimā ca āyasmato upālissa santike vinayaṃ pariyāpuṇantīti ayamettha attho. Idhāti nipātamattameva.

The phrase 'Then many monks there' means: having heard this praise from the Blessed One, and thinking, 'It seems that neither those versed in the Suttas nor those versed in the Abhidhamma obtain these benefits,' many monks in whom enthusiasm had arisen for attaining the benefits as described—elders, newly-ordained monks, and those of middle standing—mastered the Vinaya in the presence of the Venerable Upāli. This is the meaning here. The word 'idha' ('here') is merely a particle.

439-40. Uddissamāneti ācariyena antevāsikassa uddissamāne, so pana yasmā ācariye attano ruciyā uddisante vā ācariyaṃ yācitvā [Pg.146] antevāsikena uddisāpente vā yo naṃ dhāreti, tasmiṃ sajjhāyaṃ karonte vā uddissamāno nāma hoti, tasmā ‘‘uddisante vā uddisāpente vā sajjhāyaṃ vā karonte’’ti padabhājanaṃ vuttaṃ. Khuddānukhuddakehīti khuddakehi ca anukhuddakehi ca. Yāvadevāti tesaṃ saṃvattanamariyādaparicchedavacanaṃ. Idaṃ vuttaṃ hoti – etāni hi ye uddisanti, uddisāpenti sajjhāyanti vā, tesaṃ tāva saṃvattanti yāva ‘‘kappati nu kho, na kappati nu kho’’ti kukkuccasaṅkhāto vippaṭisāro vihesā vicikicchāsaṅkhāto manovilekho ca uppajjatiyeva. Atha vā yāvadevāti atisayavavatthāpanaṃ; tassa saṃvattantīti iminā sambandho, kukkuccāya vihesāya vilekhāya ativiya saṃvattantiyevāti vuttaṃ hoti. Upasampannassa vinayaṃ vivaṇṇetīti upasampannassa santike tassa tasmiṃ vimatiṃ uppādetukāmo vinayaṃ vivaṇṇeti nindati garahati. Sesamettha uttānameva.

439-40. When it is being recited: when it is being recited by a teacher to a resident pupil. Furthermore, since that Pātimokkha is called 'being recited' whether the teacher recites according to his own preference, or the resident pupil, having requested the teacher, has it recited, or when that monk who learns it is making a recitation—therefore, the word-analysis 'whether one recites, or has it recited, or makes a recitation' was spoken. By the minor and lesser-than-minor: by those that are minor and by those that are lesser-than-minor. Just so far as: this is a word defining the boundary for their arising. This is what is meant: for those who recite, have recited, or study these training rules, they conduce only so far as remorse, known as scrupulousness ('Is this allowable? Is this not allowable?'), vexation, and mental defilement, known as uncertainty, arise. Alternatively, 'just so far as' means establishing an extreme degree; its connection is with 'they conduce,' meaning it is said: they conduce exceedingly to scrupulousness, to vexation, and to defilement. Disparages the Vinaya to an ordained person: in the presence of an ordained person, wishing to cause doubt in him regarding that training rule, one disparages, censures, and reproaches the Vinaya. The rest here is self-evident.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

It has three origins: it is an action, is resolved by perception, is intentional, is blameworthy in the world, is a bodily and a verbal action, arises from an unwholesome state of mind, and is accompanied by painful feeling.

Vilekhanasikkhāpadaṃ dutiyaṃ.

The second training rule, on causing mental defilement.

3. Mohanasikkhāpadavaṇṇanā

3. Explanation of the Training Rule on Causing Delusion

444. Tatiye – anvaddhamāsanti anupaṭipāṭiyā addhamāse addhamāse; yasmā pana so uposathadivase uddisiyati, tasmā ‘‘anuposathika’’nti padabhājane vuttaṃ. Uddissamāneti uddisiyamāne. Yasmā pana so pātimokkhuddesake uddisante uddisiyamāno nāma hoti, tasmā ‘‘uddisante’’ti padabhājane vuttaṃ. Yañca tattha āpattiṃ āpannoti tasmiṃ anācāre ciṇṇe yaṃ āpattiṃ āpanno. Yathādhammo kāretabboti aññāṇena āpannattā tassā āpattiyā mokkho natthi, yathā pana dhammo ca vinayo ca ṭhito, tathā kāretabbo. Desanāgāminiñce āpanno hoti, desāpetabbo, vuṭṭhānagāminiñce, vuṭṭhāpetabboti attho. Sādhukanti suṭṭhu. Aṭṭhiṃkatvāti atthikabhāvaṃ katvā; atthiko hutvāti vuttaṃ hoti.

444. In the third: 'every half-month' means in sequence, every half-month. Because it is recited on the Uposatha day, it is therefore called 'anuposathika' in the word analysis. 'While it is being recited' means when it is being recited. Because when the reciter of the Pātimokkha is reciting it is called 'being recited' (uddisiyamāno), it is therefore stated as 'uddisante' (while he is reciting) in the word analysis. 'And whatever offense he has incurred therein' means whatever offense he has incurred by committing that misconduct. 'He should be dealt with according to the Dhamma' means that because the offense was incurred through ignorance, there is no release from that offense; rather, he should be dealt with according to how the Dhamma and Vinaya are established. If he has incurred an offense leading to confession, he should be made to confess; if it is one leading to rehabilitation, he should be made to undergo rehabilitation—this is the meaning. 'Properly' means well. 'Having paid attention' means having made it a matter of benefit, or it means having become one who sees the benefit.

447. Dhammakammetiādīsu [Pg.147] mohāropanakammaṃ adhippetaṃ. Sesamettha uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

447. In 'a formal act according to the Dhamma' and so on, the act of imposing delusion is intended. The rest here is self-evident. It has three origins: it is an action, is resolved by perception, is intentional, is a worldly fault, is a bodily and a verbal action, arises from an unwholesome mind, and is accompanied by painful feeling.

Mohanasikkhāpadaṃ tatiyaṃ.

The third training rule, on causing delusion.

4. Pahārasikkhāpadavaṇṇanā

4. Explanation of the Training Rule on Striking

449. Catutthe – pahāraṃ dentīti ‘‘āvuso pīṭhakaṃ paññapetha, pādadhovanaṃ āharathā’’tiādīni vatvā tathā akarontānaṃ pahāraṃ denti.

449. In the fourth: 'they give a strike' means that after saying things such as, 'Friends, prepare a seat; bring water for washing the feet,' they give a strike to those who do not do so.

451. Pahāraṃ deti āpatti pācittiyassāti ettha paharitukāmatāya pahāre dinne sacepi marati pācittiyameva. Pahārena hattho vā pādo vā bhijjati, sīsaṃ vā bhinnaṃ hoti, pācittiyameva. ‘‘Yathāyaṃ saṅghamajjhe na virocati, tathā naṃ karomī’’ti evaṃ virūpakaraṇādhippāyena kaṇṇaṃ vā nāsaṃ vā chindati, dukkaṭaṃ.

451. 'If one gives a strike, it is an offense of pācittiya': Here, when a blow is given with the intent to strike, even if the person dies, it is only an offense of pācittiya. If a hand or foot is broken by the blow, or the head is split, it is only an offense of pācittiya. If one cuts off an ear or a nose with the intention of disfiguring, thinking, 'I will make him so that he does not shine in the midst of the Saṅgha,' it is an offense of dukkaṭa.

452. Anupasampannassāti gahaṭṭhassa vā pabbajitassa vā itthiyā vā purisassa vā antamaso tiracchānagatassāpi pahāraṃ deti, dukkaṭaṃ. Sace pana rattacitto itthiṃ paharati, saṅghādiseso.

452. 'To one not fully ordained' means: if one gives a strike to a householder or a renunciate, a woman or a man, or even to an animal, it is an offense of dukkaṭa. If, however, one strikes a woman with a mind full of lust, it is an offense of saṅghādisesa.

453. Kenaci viheṭhiyamānoti manussena vā tiracchānagatena vā viheṭhiyamāno. Mokkhādhippāyoti tato attano mokkhaṃ patthayamāno. Pahāraṃ detīti kāyakāyapaṭibaddhanissaggiyānaṃ aññatarena pahāraṃ deti, anāpatti. Sacepi antarāmagge coraṃ vā paccatthikaṃ vā viheṭhetukāmaṃ disvā ‘‘upāsaka, ettheva tiṭṭha, mā āgamī’’ti vatvā vacanaṃ anādiyitvā āgacchantaṃ ‘‘gaccha re’’ti muggarena vā satthakena vā paharitvā yāti, so ce tena pahārena marati, anāpattiyeva. Vāḷamigesupi eseva nayo. Sesamettha uttānameva. Samuṭṭhānādīni panassa paṭhamapārājikasadisāni, idaṃ pana dukkhavedananti.

453. 'Being harassed by someone' means being harassed by a human or an animal. 'With the intention of release' means desiring one's own release from that. 'Gives a strike' means: if one strikes with one's body, with something connected to the body, or with a projectile, there is no offense. Even if, on the road, having seen a thief or an enemy who intends to harass, one says, 'Lay follower, stay right there, do not come forward!' and, when that person comes forward without heeding these words, one strikes them with a club or a small knife to make them go away, saying, 'Go away, you!', even if that person dies from that blow, there is no offense at all. The same principle applies to fierce beasts. The rest here is self-evident. As for its origins and so forth, they are similar to those of the first pārājika; this one, however, is accompanied by painful feeling.

Pahārasikkhāpadaṃ catutthaṃ.

The fourth training rule, on striking.

5. Talasattikasikkhāpadavaṇṇanā

5. Explanation of the Training Rule on Raising the Hand to Strike.

454. Pañcame [Pg.148] – talasattikaṃ uggirantīti pahāradānākāraṃ dassetvā kāyampi kāyapaṭibaddhampi uccārenti. Te pahārasamuccitā rodantīti te pahāraparicitā pubbepi laddhapahārattā idāni ca pahāraṃ dassantīti maññamānā rodantīti attho. ‘‘Pahārassa muccitā’’tipi sajjhāyanti, tattha ‘‘pahārassa bhītā’’ti attho.

454. In the fifth training rule: 'They raise the hand like a spear' means that having shown the manner of giving a blow, they raise either the body or a weapon connected to the body. 'They, being accustomed to blows, cry' means: those young monks, being familiar with being struck, and because they have received blows before, cry, thinking, 'And now they are about to give a blow.' This is the meaning. They also recite, 'Pahārassa muccitā,' where the meaning is 'afraid of a blow'.

457. Uggirati āpatti pācittiyassāti ettha sace uggiritvā viraddho pahāraṃ deti, avassaṃ dhāretuṃ asakkontassa pahāro sahasā patati, na paharitukāmatāya dinnattā dukkaṭaṃ. Tena pahārena hatthādīsu yaṃkiñci bhijjati, dukkaṭameva.

457. Herein 'For raising, there is an offense of pācittiya': If, having raised it, one gives a blow erroneously, or if a blow falls suddenly from one who is unable to restrain it, it is a dukkaṭa offense because it was given without the desire to strike. If by that blow any limb whatsoever, such as a hand, is broken, it is only a dukkaṭa.

458. Mokkhādhippāyo talasattikaṃ uggiratīti ettha pubbe vuttesu vatthūsu purimanayeneva talasattikaṃ uggirantassa anāpatti. Sacepi virajjhitvā pahāraṃ deti, anāpattiyeva. Sesaṃ purimasadisameva saddhiṃ samuṭṭhānādīhīti.

458. Herein 'One with the intention of release raises the hand like a spear': In the cases mentioned previously, for one who raises the hand like a spear according to the prior method, there is no offense. Even if, having erred, one gives a blow, there is still no offense. The rest, together with the origination and so forth, is the same as the preceding.

Talasattikasikkhāpadaṃ pañcamaṃ.

The fifth training rule: On Raising the Hand to Strike.

6. Amūlakasikkhāpadavaṇṇanā

6. Explanation of the Training Rule on Groundless Accusation.

459. Chaṭṭhe – anuddhaṃsentīti te kira sayaṃ ākiṇṇadosattā ‘‘evaṃ bhikkhū amhe neva codessanti, na sāressantī’’ti attaparittāṇaṃ karontā paṭikacceva bhikkhū amūlakena saṅghādisesena codenti. Sesamettha terasakamhi amūlakasikkhāpade vuttanayattā uttānameva.

459. In the sixth training rule: 'They accuse' means: it is said that those monks, because they themselves have abundant faults, wishing to protect themselves, think, 'Thus, the monks will neither accuse us nor remind us of our faults,' and so they preemptively accuse the monks with a groundless Saṅghādisesa offense. The rest here is clear, as it follows the method stated in the Amūlaka training rule in the Saṅghādisesa chapter.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

It arises from three sources. It is an action, not absolved by perception, intentional, blameworthy in the world, a bodily action, a verbal action, arises from unwholesome consciousness, and is accompanied by painful feeling.

Amūlakasikkhāpadaṃ chaṭṭhaṃ.

The sixth training rule: On Groundless Accusation.

7. Sañciccasikkhāpadavaṇṇanā

7. Explanation of the Training Rule on Intentionally Causing Vexation.

464. Sattame – upadahantīti uppādenti. Kukkuccaṃ upadahati āpatti pācittiyassāti vācāya vācāya āpatti. Anupasampannassāti sāmaṇerassa[Pg.149]. Mātugāmena saddhiṃ raho maññe tayā nisinnaṃ nipannaṃ bhuttaṃ pītaṃ, saṅghamajjhe idañcidañca katantiādinā nayena kukkuccaṃ upadahati, vācāya vācāya dukkaṭaṃ. Sesamettha uttānameva. Samuṭṭhānādīnipi amūlakasadisānevāti.

464. In the seventh training rule: 'They cause vexation' means they produce it. 'For causing vexation, there is an offense of pācittiya' means there is an offense for every single utterance. 'For one not fully ordained' means towards a novice. If one causes vexation by such means as saying: 'I think you were sitting or lying down with a woman in a secluded place'; 'I think you have eaten'; 'I think you have drunk'; 'In the midst of the Saṅgha, you did such-and-such,' there is a dukkaṭa offense for every single utterance. The rest here is clear. The origination and so forth are also similar to that for the groundless accusation rule.

Sañciccasikkhāpadaṃ sattamaṃ.

The seventh training rule: On Intentionally Causing Vexation.

8. Upassutisikkhāpadavaṇṇanā

8. Explanation of the Training Rule on Eavesdropping.

471. Aṭṭhame – adhikaraṇajātānanti etehi bhaṇḍanādīhi uppannavivādādhikaraṇānaṃ. Upassutinti sutisamīpaṃ; yattha ṭhatvā sakkā hoti tesaṃ vacanaṃ sotuṃ, tatthāti attho. Gacchati āpatti dukkaṭassāti ettha padavāre padavāre dukkaṭaṃ. Mantentanti aññena saddhiṃ aññasmiṃ mantayamāne; ‘‘mantente’’ti vā pāṭho, ayamevattho.

471. In the eighth training rule: 'those for whom a legal issue has arisen' means those for whom a legal issue of dispute has arisen from these quarrels and so forth. 'Eavesdropping' means proximity to what is heard; that is, in that place where, having stood, it is possible to hear their words. Herein, regarding 'he incurs an offense of wrong-doing,' there is an offense of wrong-doing for every single step. 'They are consulting' means when one monk is consulting with another; alternatively, the reading is 'consulting,' which has the very same meaning.

473. Vūpasamissāmīti upasamaṃ gamissāmi, kalahaṃ na karissāmi. Attānaṃ parimocessāmīti mama akārakabhāvaṃ kathetvā attānaṃ mocessāmi. Sesamettha uttānameva.

473. 'I will be calmed' means: I will attain calm, I will not quarrel. 'I will free myself' means: by stating my status as a non-doer, I will free myself. The rest here is clear.

Theyyasatthasamuṭṭhānaṃ – kāyacittato kāyavācācittato ca samuṭṭhāti, siyā kiriyaṃ sotukāmatāya gamanavasena, siyā akiriyaṃ ṭhitaṭṭhānaṃ āgantvā mantayamānānaṃ ajānāpanavasena, rūpiyaṃ aññavādakaṃ upassutīti imāni hi tīṇi sikkhāpadāni ekaparicchedāni, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

It has the origin of a thievish caravan; it arises from body and mind, and from body, speech, and mind. It may be an action, by way of going with the desire to listen; it may be a non-action, by way of not informing those who, having come to one's standing place, are consulting. Indeed, these three training rules—the one on silver, the one on prevarication, and the one on eavesdropping—have the same classification. It is not absolved by perception, is intentional, is a worldly fault, is a bodily action, is a verbal action, has an unwholesome mind, and has a painful feeling.

Upassutisikkhāpadaṃ aṭṭhamaṃ.

The eighth training rule on Eavesdropping.

9. Kammapaṭibāhanasikkhāpadavaṇṇanā

9. Explanation of the Training Rule on Obstructing a Formal Act.

474. Navame – sace ca mayaṃ jāneyyāmāti sace mayaṃ jāneyyāma; cakāro pana nipātamattameva. Dhammikānanti dhammena vinayena satthusāsanena katattā dhammā etesu atthīti dhammikāni; tesaṃ dhammikānaṃ catunnaṃ saṅghakammānaṃ. Khiyyati āpatti pācittiyassāti ettha vācāya vācāya pācittiyaṃ[Pg.150]. Sesaṃ uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

474. In the ninth: 'If we were to know' means: if we were to know; the particle ca, however, is merely a particle. Regarding dhammikānaṃ ('of the legitimate ones'): because they are done in accordance with the Dhamma, the Discipline, and the Teacher's instruction, the Dhamma is present in these acts; thus they are legitimate. This refers to those four legitimate Saṅgha acts. Herein, regarding 'an offense of expiation is incurred,' for every utterance, an offense of expiation is incurred. The rest is clear. It has three origins: it is an action, is resolved by perception, is intentional, is a worldly fault, is a bodily action, is a verbal action, arises from an unwholesome mind, and is accompanied by painful feeling.

Kammapaṭibāhanasikkhāpadaṃ navamaṃ.

The ninth training rule on Obstructing a Formal Act.

10. Chandaṃadatvāgamanasikkhāpadavaṇṇanā

10. Explanation of the Training Rule on Departing Without Giving Consent

481. Dasame – vatthu vā ārocitanti codakena ca cuditakena ca attano kathā kathitā, anuvijjako sammato, ettāvatāpi vatthumeva ārocitaṃ hoti. Sesamettha uttānameva.

481. In the tenth: 'Or the matter has been reported' means: the accuser and the accused have stated their case, and an investigator has been appointed; even by this much, the matter itself is said to have been reported. The rest here is clear.

Dhuranikkhepasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, kiriyākiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

It has the origin of abandoning responsibility; it arises from body, speech, and mind. It is an action or a non-action, is resolved by perception, is intentional, is a worldly fault, is a bodily action, is a verbal action, arises from an unwholesome mind, and is accompanied by painful feeling.

Chandaṃ adatvā gamanasikkhāpadaṃ dasamaṃ.

The tenth training rule on Departing Without Giving Consent.

11. Dubbalasikkhāpadavaṇṇanā

11. Commentary on the Training Rule Concerning the Weak

484. Ekādasame – yathāmittatāti yathāmittatāya; yo yo mitto, tassa tassa detīti vuttaṃ hoti. Esa nayo sabbapadesu. Sesaṃ ujjhāpanakādīsu vuttanayattā uttānatthameva.

484. In the eleventh: The phrase yathāmittatā means in accordance with friendship; to whichever person is a friend, to that very person he gives. Thus it is said. This is the method in all terms. The rest is clear in meaning, as the method has been explained in the sections on criticizing and so forth.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ akusalacittaṃ, dukkhavedananti.

It has three origins. It is an action, is resolved by perception, is intentional, is blameworthy in the world, is a bodily action and a verbal action, arises from an unwholesome mind, and is accompanied by painful feeling.

Dubbalasikkhāpadaṃ ekādasamaṃ.

The Eleventh Training Rule Concerning the Weak.

12. Pariṇāmanasikkhāpadavaṇṇanā

12. Commentary on the Training Rule Concerning Transferring

489. Dvādasame – yaṃ vattabbaṃ siyā, taṃ sabbaṃ tiṃsake pariṇāmanasikkhāpade vuttanayameva. Ayameva hi viseso – tattha attano pariṇāmitattā nissaggiyaṃ pācittiyaṃ, idha puggalassa pariṇāmitattā suddhikapācittiyanti.

489. In the twelfth: Whatever should be said, all of that is in accordance with the method already stated in the Training Rule on Transferring in the Nissaggiya Pācittiya section. Indeed, this is the only difference: there, because it was transferred for oneself, it is a pācittiya offense entailing forfeiture; here, because it is transferred to an individual, it is a simple pācittiya offense.

Tisamuṭṭhānaṃ [Pg.151] – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

It has three origins. It is an action, is resolved by perception, is intentional, is blameworthy in the world, is a bodily action and a verbal action, arises from an unwholesome mind, and is accompanied by threefold feeling.

Pariṇāmanasikkhāpadaṃ dvādasamaṃ.

The Twelfth Training Rule Concerning Transferring.

Samatto vaṇṇanākkamena sahadhammikavaggo aṭṭhamo.

The Eighth Chapter, the Sahadhammika Vagga, is concluded in the sequence of the commentary.

9. Ratanavaggo

9. The Chapter on Treasures

1. Antepurasikkhāpadavaṇṇanā

1. Commentary on the Training Rule Concerning the Inner Palace

494. Rājavaggassa paṭhamasikkhāpade – orakoti parittako. Uparipāsādavaragatoti pāsādavarassa uparigato. Ayyānaṃ vāhasāti ayyānaṃ kāraṇā; tehi jānāpitattā jānāmīti vuttaṃ hoti.

494. In the first training rule of the Chapter on Kings: Oraka means inferior. Uparipāsādavaragato means having gone to the upper floor of the excellent palace. Ayyānaṃ vāhasā means on account of the noble ones; it is said, 'I know because I was informed by them.'

497. Pitaraṃ patthetīti antaraṃ passitvā ghātetuṃ icchati. Rājantepuraṃ hatthisammaddantiādīsu hatthīhi sammaddo etthāti hatthisammaddaṃ; hatthisambādhanti attho. Assarathasammaddapadepi eseva nayo. ‘‘Sammatta’’nti keci paṭhanti, taṃ na gahetabbaṃ. ‘‘Rañño antepure hatthisammadda’’ntipi pāṭho, tattha hatthīnaṃ sammaddaṃ hatthisammaddanti attho, rañño antepure hatthisammaddo atthīti vuttaṃ hoti. Esa nayo sesapadesupi. Rajanīyānīti tasmiṃ antepure edisāni rūpādīni.

497. Pitaraṃ pattheti means he wishes to kill, having seen an opportunity. In phrases such as rājantepuraṃ hatthisammadda, the word hatthisammadda is explained as 'a place where there is a crowding of elephants'; the meaning is a congestion of elephants. This same method applies to the terms assarathasammadda. Some recite sammattanti, but that should not be accepted. There is also the reading rañño antepure hatthisammadda; there, the meaning of hatthisammadda is a crowding of elephants, and it is said that there is a crowding of elephants in the king's inner palace. This is the method for the remaining terms as well. Rajanīyāni means that in that inner palace there are such alluring sense-objects as forms.

498. Muddhāvasittassāti muddhani avasittassa. Anikkhanto rājā itoti anikkhantarājakaṃ, tasmiṃ anikkhantarājake; sayanighareti attho. Ratanaṃ vuccati mahesī, niggatanti nikkhantaṃ, aniggataṃ ratanaṃ itoti aniggataratanakaṃ, tasmiṃ aniggataratanake; sayanighareti attho. Sesamettha uttānameva.

498. Muddhāvasittassa means of one who has been anointed on the head. Anikkhantarājakaṃ is derived from 'the king has not departed from here'; in that place where the king has not departed, the meaning is in the sleeping chamber. The chief queen is called ratana (treasure); niggata means departed. Thus, aniggataratanakaṃ is derived from 'the treasure has not departed from here'; in that place where the treasure has not departed, the meaning is in the sleeping chamber. The rest here is self-evident.

Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

It has the origin of a Kathina offense: it arises from body and speech, and from body, speech, and mind. It is both action and inaction, is not resolved by perception, is unintentional, is an offense by designation, is a bodily action and a verbal action, arises from three kinds of consciousness, and is accompanied by threefold feeling.

Antepurasikkhāpadaṃ paṭhamaṃ.

The First Training Rule Concerning the Inner Palace.

2. Ratanasikkhāpadavaṇṇanā

2. Explanation of the Training Rule on Jewels

502-3. Dutiye [Pg.152] – vissaritvāti pamussitvā. Puṇṇapattaṃ nāma satato pañca kahāpaṇā. Kyāhaṃ karissāmīti kiṃ ahaṃ karissāmi. Ābharaṇaṃ omuñcitvāti mahālataṃ nāma navakoṭiagghanakaṃ alaṅkāraṃ apanetvā.

502-3. In the second: vissaritvā means having forgotten. Puṇṇapattaṃ is the name for five kahāpaṇas from one hundred. Kyāhaṃ karissāmīti means 'What shall I do?' Ābharaṇaṃ omuñcitvāti means having removed the ornament named Mahālatā, worth nine crores.

504. Antevāsīti paricārako.

504. Antevāsīti means an attendant.

506. Aparikkhittassa upacāroti ettha upacāro nāma ārāmassa dve leḍḍupātā – ‘‘āvasathassa pana suppapāto vā musalapāto vā’’ti mahāpaccariyaṃ vuttaṃ. Uggaṇhāti āpatti pācittiyassāti ettha jātarūparajataṃ attano atthāya uggaṇhantassa vā uggaṇhāpentassa vā nissaggiyaṃ pācittiyaṃ, saṅghagaṇapuggalacetiyanavakammānaṃ atthāya dukkaṭaṃ, avasesaṃ muttādiratanaṃ attano vā saṅghādīnaṃ vā atthāya uggaṇhantassa vā uggaṇhāpentassa vā dukkaṭaṃ. Kappiyavatthu vā akappiyavatthu vā hotu, antamaso mātu kaṇṇapiḷandhanatāḷapaṇṇampi gihisantakaṃ bhaṇḍāgārikasīsena paṭisāmentassa pācittiyameva.

506. Regarding Aparikkhittassa upacāro (the vicinity of an unenclosed area): here, upacāro is defined as two clod-throws from the monastery. It is stated in the Mahāpaccarī: 'But for a lodging, it is the distance a winnowing basket falls or a pestle falls.' Regarding Uggaṇhāti āpatti pācittiyassāti (one picks up, it is a pācittiya offense): here, for a bhikkhu who picks up or causes to be picked up gold or silver for his own sake, it is a nissaggiya pācittiya (an offense requiring forfeiture and confession). For the sake of the Saṅgha, a group, an individual, a cetiya, or new construction, it is a dukkaṭa (wrongdoing). For the remaining jewels, such as pearls, picking them up or causing them to be picked up for one's own sake or for the sake of the Saṅgha and others is a dukkaṭa. Whether it is an allowable object or an unallowable object, even down to a palm-leaf ear-ornament belonging to one's mother, for one who stores a householder's possession in the capacity of a treasurer, it is a pācittiya offense indeed.

Sace pana mātāpitūnaṃ santakaṃ avassaṃ paṭisāmetabbaṃ kappiyabhaṇḍaṃ hoti, attano atthāya gahetvā paṭisāmetabbaṃ. ‘‘Idaṃ paṭisāmetvā dehī’’ti vutte pana ‘‘na vaṭṭatī’’ti paṭikkhipitabbaṃ. Sace ‘‘paṭisāmehī’’ti pātetvā gacchanti, palibodho nāma hoti, paṭisāmetuṃ vaṭṭati. Vihāre kammaṃ karontā vaḍḍhakīādayo vā rājavallabhā vā attano upakaraṇabhaṇḍaṃ vā sayanabhaṇḍaṃ vā ‘‘paṭisāmetvā dethā’’ti vadanti, chandenapi bhayenapi na kātabbameva, guttaṭṭhānaṃ pana dassetuṃ vaṭṭati. Balakkārena pātetvā gatesu ca paṭisāmetuṃ vaṭṭati.

If, however, there is an allowable item belonging to one's parents that must be kept safe, it should be taken as one's own property and kept safe. But if one is told, 'Keep this safe and give it back,' one should refuse, saying, 'It is not allowable.' If they drop it and leave, saying, 'Keep it safe,' it becomes what is called an impediment, and it is allowable to keep it safe. When carpenters and others, or royal favorites, who are working in the monastery say, 'Keep our tools or bedding safe and give them back,' this should not be done out of either desire or fear. It is, however, allowable to show them a secure place. And if they have dropped the items by force and left, it is allowable to keep them safe.

Ajjhārāme vā ajjhāvasathe vāti ettha sace mahāvihārasadiso mahārāmo hoti, tattha pākāraparikkhitte pariveṇe yattha bhikkhūhi vā sāmaṇerehi vā gahitaṃ bhavissatīti saṅkā uppajjati, tādise eva ṭhāne uggaṇhitvā vā uggaṇhāpetvā vā ṭhapetabbaṃ. Mahābodhidvārakoṭṭhakaambaṅgaṇasadisesu pana mahājanasañcaraṇaṭṭhānesu na gahetabbaṃ, palibodho na hoti. Kurundiyaṃ pana vuttaṃ ‘‘eko maggaṃ gacchanto nimanussaṭṭhāne kiñci bhaṇḍaṃ passati, ākiṇṇamanussepi jāte manussā tameva [Pg.153] bhikkhuṃ āsaṅkanti, tasmā maggā okkamma nisīditabbaṃ. Sāmikesu āgatesu taṃ ācikkhitabbaṃ. Sace sāmike na passati patirūpaṃ karissatī’’ti.

Regarding 'in a monastery or in a dwelling': here, if it is a great monastery like the Mahāvihāra, and in a precinct enclosed by a wall the suspicion arises, 'It might have been taken by bhikkhus or sāmaṇeras,' then in such a place it should be picked up, or caused to be picked up, and kept. However, in places frequented by many people, such as those like the gatehouse of the Mahābodhi and the mango courtyard, it should not be picked up; it does not become an impediment. But in the Kurundī commentary it is said: 'A lone bhikkhu walking on a road sees some goods in a place without people. Even when the place becomes crowded with people, they suspect that very bhikkhu. Therefore, he should step off the road and sit down. When the owners arrive, he should point it out to them. If he does not see the owners, he should do what is appropriate.'

Rūpena vā nimittena vā saññāṇaṃ katvāti ettha rūpaṃ nāma antobhaṇḍikāya bhaṇḍaṃ; tasmā bhaṇḍikaṃ muñcitvā gaṇetvā ettakā kahāpaṇā vā jātarūparajataṃ vāti sallakkhetabbaṃ. Nimittanti lañchanādi; tasmā lañchitāya bhaṇḍikāya mattikālañchananti vā lākhālañchananti vā nīlapilotikāya bhaṇḍikā katāti vā setapilotikāya katāti vā evamādi sabbaṃ sallakkhetabbaṃ.

Regarding 'having made a recognition by means of its form or by a mark': here, 'form' means the goods inside a bundle. Therefore, one should untie the bundle, count the contents, and note, 'There are this many kahāpaṇas,' or 'this much gold and silver.' 'Mark' means a seal and so on. Therefore, regarding a sealed bundle, one should note all such details as, 'It has a clay seal,' or 'a lac seal,' or 'The bundle is made of blue cloth,' or 'It is made of white cloth.'

Bhikkhū patirūpāti lajjino kukkuccakā. Lolajātikānañhi hatthe ṭhapetuṃ na labhati. Yo pana neva tamhā āvāsā pakkamati, na sāmike passati, tenāpi attano cīvarādimūlaṃ na kātabbaṃ; thāvaraṃ pana senāsanaṃ vā cetiyaṃ vā pokkharaṇī vā kāretabbā. Sace dīghassa addhuno accayena sāmiko āgacchati, ‘‘upāsaka tava santakena idaṃ nāma kataṃ, anumodāhī’’ti vattabbo. Sace anumodati, iccetaṃ kusalaṃ; no ce anumodati, ‘‘mama dhanaṃ dethā’’ti codetiyeva, aññaṃ samādapetvā dātabbaṃ.

Suitable bhikkhus means those who are conscientious and scrupulous. For it is not allowable to place it in the hands of those of a fickle nature. But as for the bhikkhu who neither departs from that monastery nor sees the owners, he too should not use it as the price for his own robes and so on; rather, a permanent lodging, a cetiya, or a pond should be caused to be made. If, after a long time, the owner comes, he should be told, 'Lay follower, such-and-such was made with your property. Please rejoice in it.' If he rejoices, that is good. If he does not rejoice and still demands, 'Give me my wealth,' it should be given after persuading another person to provide it.

507. Ratanasammataṃ vissāsaṃ gaṇhātītiādīsu āmāsameva sandhāya vuttaṃ. Anāmāsaṃ na vaṭṭatiyeva. Sesamettha uttānameva. Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

507. In phrases such as 'one takes with familiarity what is considered a jewel,' this is said with reference only to what may be handled. It is not at all allowable to take with familiarity what may not be handled. The rest here is clear. It arises from six sources: it is an action; it is not a release from perception; it is unintentional; it is an offense by designation; it is a bodily action and a verbal action; it is associated with three types of consciousness and with three types of feeling.

Ratanasikkhāpadaṃ dutiyaṃ.

The Second Training Rule on Jewels.

3. Vikālagāmappavisanasikkhāpadavaṇṇanā

3. Explanation of the Training Rule on Entering a Village at the Wrong Time

508. Tatiye – tiracchānakathanti ariyamaggassa tiracchānabhūtaṃ kathaṃ. Rājakathanti rājapaṭisaṃyutta kathaṃ. Corakathādīsupi eseva nayo.

508. In the third, 'animal talk' means talk that is contrary to the Noble Path. 'Talk about kings' means talk connected with kings. This same method applies to talk about thieves and so on.

512. Santaṃ bhikkhunti ettha yaṃ vattabbaṃ, taṃ cārittasikkhāpade vuttameva. Sace sambahulā kenaci kammena gāmaṃ pavisanti, ‘‘vikāle gāmappavesanaṃ āpucchāmī’’ti [Pg.154] sabbehi aññamaññaṃ āpucchitabbaṃ. Tasmiṃ gāme taṃ kammaṃ na sampajjatīti aññaṃ gāmaṃ gacchanti, gāmasatampi hotu, puna āpucchanakiccaṃ natthi. Sace pana ussāhaṃ paṭippassambhetvā vihāraṃ gacchantā antarā aññaṃ gāmaṃ pavisitukāmā honti, puna āpucchitabbameva.

512. Regarding the phrase 'a bhikkhu being present,' what should be said has already been stated in the training rule on conduct. If several bhikkhus enter a village for some business, they should all ask one another for leave, saying, 'I ask leave to enter the village at the wrong time.' If that business in that village is not completed and they go to another village, even if it is a hundred villages, there is no further need to ask for leave. But if, having given up the endeavor and while returning to the monastery, they wish to enter another village on the way, they must ask for leave again.

Kulaghare vā āsanasālāya vā bhattakiccaṃ katvā telabhikkhāya vā sappibhikkhāya vā caritukāmo hoti, sace passe bhikkhu atthi, āpucchitvā gantabbaṃ. Asante natthīti gantabbaṃ. Vīthiṃ otaritvā bhikkhuṃ passati, āpucchanakiccaṃ natthi, anāpucchitvāpi caritabbameva. Gāmamajjhena maggo hoti, tena gacchantassa telādibhikkhāya carissāmīti citte uppanne sace passe bhikkhu atthi, āpucchitvā caritabbaṃ. Maggā anokkamma bhikkhāya carantassa pana āpucchanakiccaṃ natthi, aparikkhittassa gāmassa upacāro adinnādāne vuttanayeneva veditabbo.

If, after having completed the meal-duty in a family's house or in a rest house, one wishes to wander for the sake of begging for oil or ghee, should a bhikkhu be nearby, one should go after asking for leave. If one is not present, one should go thinking, 'There is none.' If, after having gone down to the street, one sees a bhikkhu, there is no need to ask for leave; one may indeed wander even without asking. If there is a road through the middle of the village, and for one going by that road, the thought arises, 'I will wander for the sake of begging for oil and so on,' should a bhikkhu be nearby, one should wander after asking for leave. But for one wandering for alms without deviating from the path, there is no need to ask for leave. The vicinity of an unenclosed village should be understood in the same way as stated in the training rule on taking what is not given.

515. Antarārāmantiādīsu na kevalaṃ anāpucchā kāyabandhanaṃ abandhitvā saṅghāṭiṃ apārupitvā gacchantassapi anāpatti. Āpadāsūti sīho vā byaggho vā āgacchati, megho vā uṭṭheti, añño vā koci upaddavo uppajjati, anāpatti. Evarūpāsu āpadāsu bahigāmato antogāmaṃ pavisituṃ vaṭṭati. Sesamettha uttānameva.

515. In cases such as 'within the monastery,' there is no offense not only for going without asking leave, but also for going without fastening the waistband or without wearing the outer robe. In emergencies—that is, if a lion or a tiger approaches, or a storm cloud arises, or some other danger arises—there is no offense for one entering. In such emergencies, it is permissible to enter a village from outside. The rest here is self-evident.

Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

The origination concerning the Kathina: it arises from body and speech, and from body, speech, and mind; it is an offense of commission and omission, not a release through perception, unintentional, an offense by designation, a bodily action, a verbal action, of three consciousnesses, and of three feelings.

Vikālagāmappavisanasikkhāpadaṃ tatiyaṃ.

The Third Training Rule on Entering a Village at the Wrong Time.

4. Sūcigharasikkhāpadavaṇṇanā

Explanation of the Training Rule on Needle Cases

517-20. Catutthe – bhedanameva bhedanakaṃ; taṃ assa atthīti bhedanakameva. Araṇiketi araṇidhanuke. Vidheti vedhake. Sesamettha uttānameva. Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

517-20. In the fourth: 'Bhedanaka' means simply breaking; because this offense has that quality, it is called 'bhedanaka.' 'Araṇike' means on a fire-drill bow. 'Vidheti' means on a belt buckle. The rest here is self-evident. It has six origins: it is an action, not a release through perception, unintentional, an offense by designation, a bodily action, a verbal action, arises from three mind-states, and is felt with three feelings.

Sūcigharasikkhāpadaṃ catutthaṃ.

The fourth training rule on needle cases.

5. Mañcasikkhāpadavaṇṇanā

5. Explanation of the Training Rule on Beds.

522. Pañcame [Pg.155] – chedanakaṃ vuttanayameva.

522. In the fifth: 'Chedanaka' is according to the method already stated.

525. Chinditvā paribhuñjatīti ettha sace na chinditukāmo hoti, bhūmiyaṃ nikhaṇitvā pamāṇaṃ upari dasseti, uttānaṃ vā katvā paribhuñjati, ukkhipitvā vā tulāsaṅghāṭe ṭhapetvā aṭṭaṃ katvā paribhuñjati, sabbaṃ vaṭṭati. Sesamettha uttānameva. Chasamuṭṭhānaṃ.

525. Regarding 'having cut it, one uses it': if one does not intend to cut it, but digs it into the ground and shows the proper measure above, or turns it upside down and uses it, or lifts it, places it on a frame, makes a platform, and uses it—all this is allowable. The rest here is self-evident. It has six origins.

Mañcasikkhāpadaṃ pañcamaṃ.

The fifth training rule on beds.

6. Tūlonaddhasikkhāpadavaṇṇanā

6. Explanation of the Training Rule on Cotton-Stuffed Furnishings.

526. Chaṭṭhe – tūlaṃ onaddhametthāti tūlonaddhaṃ; tūlaṃ pakkhipitvā upari cimilikāya onaddhanti vuttaṃ hoti. Sesamettha uttānameva. Chasamuṭṭhānaṃ.

526. In the sixth: 'Tūlonaddha' means 'that which has cotton bound to it'; this is said to mean that having inserted cotton, it is bound on top with a coarse cloth cover. The rest here is self-evident. It has six origins.

Tūlonaddhasikkhāpadaṃ chaṭṭhaṃ.

The sixth training rule on cotton-stuffed furnishings.

7. Nisīdanasikkhāpadavaṇṇanā

7. Explanation of the Training Rule on the Sitting-Cloth.

531-4. Sattame – nisīdanaṃ anuññātaṃ hotīti kattha anuññātaṃ? Cīvarakkhandhake paṇītabhojanavatthusmiṃ. Vuttañhi tattha – ‘‘anujānāmi, bhikkhave, kāyaguttiyā cīvaraguttiyā senāsanaguttiyā nisīdana’’nti (mahāva. 353). Seyyathāpi purāṇāsikoṭṭhoti yathā nāma purāṇacammakāroti attho. Yathā hi cammakāro cammaṃ vitthataṃ karissāmīti ito cito ca samañchati, kaḍḍhati; evaṃ sopi taṃ nisīdanaṃ. Tena taṃ bhagavā evamāha – ‘‘nisīdanaṃ nāma sadasaṃ vuccatī’’ti santhatasadisaṃ santharitvā ekasmiṃ ante sugatavidatthiyā vidatthimatte padese dvīsu ṭhānesu phāletvā tisso dasā kariyanti, tāhi dasāhi sadasaṃ nāma vuccati. Sesamettha uttānameva. Chasamuṭṭhānaṃ.

531-4. In the seventh: Regarding 'a sitting-cloth is allowed,' where is it allowed? In the Robes Section, in the story on fine food. For it is said there: “Bhikkhus, I allow a sitting-cloth for the protection of the body, for the protection of the robes, and for the protection of the lodging.” ‘Just as an old sack’ means ‘just as an old leatherworker’. For just as a leatherworker, thinking, “I will make the leather broad,” stretches and pulls it from this side and that, so too did he stretch that sitting-cloth. Therefore the Blessed One spoke thus of him. ‘A sitting-cloth is called “with a fringe”’: this means that, like a felt rug, having spread it out, at one end, in an area the size of a Sugata-span, it is split in two places, and three fringes are made; by means of these fringes, it is called ‘with a fringe’. The rest here is self-evident. It has six origins.

Nisīdanasikkhāpadaṃ sattamaṃ.

The seventh training rule on the sitting-cloth.

8. Kaṇḍupaṭicchādisikkhāpadavaṇṇanā

8. Explanation of the Training Rule on the Itch-Covering Cloth.

537. Aṭṭhame [Pg.156] – kaṇḍupaṭicchādi anuññātā hotīti kattha anuññātā? Cīvarakkhandhake belaṭṭhasīsavatthusmiṃ. Vuttañhi tattha – ‘‘anujānāmi, bhikkhave, yassa kaṇḍu vā piḷakā vā assāvo vā thullakacchu vā ābādho tassa kaṇḍupaṭicchādi’’nti (mahāva. 354).

537. In the eighth: ‘An itch-covering cloth is permitted’: where is it permitted? In the Robes Section, in the story concerning Belaṭṭhasīsa. For it is said there: “Bhikkhus, I allow an itch-covering cloth for one who has an itch, a boil, a discharge, a severe rash, or an affliction.”

539. Yassa adhonābhi ubbhajāṇumaṇḍalanti yassa bhikkhuno nābhiyā heṭṭhā jāṇumaṇḍalānaṃ upari. Kaṇḍūti kacchu. Piḷakāti lohitatuṇḍikā sukhumapiḷakā. Assāvoti arisabhagandaramadhumehādīnaṃ vasena asucipaggharaṇakaṃ. Thullakacchu vā ābādhoti mahāpiḷakābādho vuccati. Sesamettha uttānameva. Chasamuṭṭhānaṃ.

539. ‘For whom it is below the navel and above the circle of the knees’ means for that bhikkhu for whom it is below the navel and above the circle of the knees. ‘Itch’ means scabies. ‘Boil’ means a small boil with a blood-red tip. ‘Discharge’ means the oozing of impurities by way of hemorrhoids, anal fistula, diabetes, and so on. ‘A severe rash or an affliction’ is called an affliction by a major boil. The rest here is self-evident. It has six origins.

Kaṇḍupaṭicchādisikkhāpadaṃ aṭṭhamaṃ.

The eighth training rule on the itch-covering cloth.

9. Vassikasāṭikasikkhāpadavaṇṇanā

9. Explanation of the Training Rule on the Rains-Cloth.

542. Navame – vassikasāṭikā anuññātā hotīti kattha anuññātā? Cīvarakkhandhake visākhāvatthusmiṃ. Vuttañhi tattha – ‘‘anujānāmi, bhikkhave, vassikasāṭika’’nti (mahāva. 352). Sesamettha uttānameva. Chasamuṭṭhānaṃ.

542. In the ninth: ‘A rains-cloth is permitted’: where is it permitted? In the Robes Section, in the story concerning Visākhā. For it is said there: “Bhikkhus, I allow a rains-cloth.” The rest here is self-evident. It has six origins.

Vassikasāṭikasikkhāpadaṃ navamaṃ.

The ninth training rule on the rains-cloth.

10. Nandattherasikkhāpadavaṇṇanā

10. Explanation of the Training Rule on Nanda the Elder.

547. Dasame – caturaṅgulomakoti catūhi aṅgulehi ūnakappamāṇo. Sesaṃ uttānameva. Chasamuṭṭhānaṃ.

547. In the tenth: ‘Less than four finger-breadths’ means having a proper measure that is less by four finger-breadths. The rest is self-evident. It has six origins.

Nandattherasikkhāpadaṃ dasamaṃ.

The tenth training rule on Nanda the Elder.

Samatto vaṇṇanākkamena ratanavaggo navamo.

The ninth chapter, the Jewel Chapter, is completed in the order of the explanation.

Uddiṭṭhā khotiādi vuttanayamevāti.

‘Uddiṭṭhā kho,’ and so forth, is just as has been stated.

Samantapāsādikāya vinayasaṃvaṇṇanāya

In the Samantapāsādikā, the commentary on the Vinaya,

Khuddakavaṇṇanā samattā.

the commentary on the Minor Rules is completed.

Pācittiyakaṇḍaṃ niṭṭhitaṃ.

The Pācittiya Section is concluded.

6. Pāṭidesanīyakaṇḍaṃ

6. The Pāṭidesanīya Section

1. Paṭhamapāṭidesanīyasikkhāpadavaṇṇanā

1. Explanation of the First Pāṭidesanīya Training Rule

Pāṭidesanīyā [Pg.157] dhammā, khuddakānaṃ anantarā;

Ṭhapitā ye ayaṃ dāni, tesaṃ bhavati vaṇṇanā.

The Pāṭidesanīya rules, which were established immediately after the minor ones; now, this is their explanation.

552. Paṭhamapāṭidesanīye tāva paṭikkamanakāleti piṇḍāya caritvā paṭiāgamanakāle. Sabbeva aggahesīti sabbameva aggahesi. Pavedhentīti kampamānā. Apehīti apagaccha.

552. In the first Pāṭidesanīya: ‘At the time of returning’ means at the time of returning after having gone for alms. ‘He took all’ means he took everything. ‘Trembling’ means trembling. ‘Go away’ means depart.

553-5. Gārayhaṃ āvusotiādi paṭidesetabbākāradassanaṃ. Rathikāti racchā. Byūhanti anibbijjhitvā ṭhitā gatapaccāgataracchā. Siṅghāṭakanti catukkoṇaṃ vā tikoṇaṃ vā maggasamodhānaṭṭhānaṃ. Gharanti kulagharaṃ. Etesu yattha katthaci ṭhatvā gaṇhantassa gahaṇe dukkaṭaṃ, ajjhohāre ajjhohāragaṇanāya pāṭidesanīyaṃ. Hatthisālādīsu gaṇhantassāpi eseva nayo. Bhikkhunī rathikāya ṭhatvā deti, bhikkhu sacepi antarārāmādīsu ṭhatvā gaṇhāti, āpattiyeva. ‘‘Antaragharaṃ paviṭṭhāyā’’ti hi vacanato bhikkhuniyā antaraghare ṭhatvā dadamānāya vasenettha āpatti veditabbā, bhikkhussa ṭhitaṭṭhānaṃ pana appamāṇaṃ. Tasmā sacepi vīthiādīsu ṭhito bhikkhu antarārāmādīsu ṭhatvā dadamānāya bhikkhuniyā gaṇhāti, anāpattiyeva.

553-5. ‘Blameworthy, friend,’ and so forth, shows the manner in which it is to be confessed. ‘Rathikā’ means a road. ‘Byūha’ means a road where people come and go, standing without dispersing. ‘Siṅghāṭaka’ means a four-cornered or three-cornered place where paths meet. ‘Ghara’ means a family dwelling. For one who stands and receives in any of these places, there is an offense of wrong-doing in the receiving; upon consumption, it is a Pāṭidesanīya offense for each mouthful. The same principle applies to one who receives in an elephant stable and so on. If a bhikkhunī stands in the street and gives, and a bhikkhu receives it even while standing within a monastery compound, there is an offense. For by the statement ‘having entered a house,’ an offense here should be understood in connection with a bhikkhunī giving while standing inside a house; the place where the bhikkhu stands, however, is not the determining factor. Therefore, if a bhikkhu standing on a path, etc., receives from a bhikkhunī who is giving while standing within a monastery compound, etc., there is no offense.

Yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti dukkaṭassāti idaṃ āmisena asambhinnaṃ sandhāya vuttaṃ, sambhinne pana ekarase pāṭidesanīyameva. Ekato upasampannāyāti bhikkhunīnaṃ santike upasampannāya. Bhikkhūnaṃ santike upasampannāya pana yathāvatthukameva.

If he receives a yāmakālika, sattāhakālika, or yāvajīvika item for the purpose of food, there is an offense of wrong-doing. The statement, ‘For every mouthful, there is an offense of wrong-doing,’ is said with reference to that which is unmixed with staple food; but if it is mixed and of one taste, it is a Pāṭidesanīya offense. ‘From one ordained on one side’ means from one ordained in the presence of bhikkhunīs. But for receiving from one ordained in the presence of bhikkhus, it is according to the case.

556. Dāpeti na detīti aññātikā aññena kenaci dāpeti taṃ gaṇhantassa anāpatti. Upanikkhipitvā detīti bhūmiyaṃ ṭhapetvā ‘‘idaṃ ayya tumhākaṃ dammī’’ti deti, evaṃ dinnaṃ ‘‘sādhu bhaginī’’ti sampaṭicchitvā tāya eva vā bhikkhuniyā aññena vā kenaci paṭiggahāpetvā bhuñjituṃ vaṭṭati. Sikkhamānāya [Pg.158] sāmaṇeriyāti etāsaṃ dadamānānaṃ gaṇhantassa anāpatti. Sesamettha uttānameva.

556. ‘One causes to give, but does not give oneself’ means an unrelated bhikkhunī causes someone else to give it; for the one who receives it, there is no offense. ‘Having placed it down, one gives’ means placing it on the ground and saying, “Venerable sir, I give this to you.” Having accepted what is given in this way by saying, “Very well, sister,” it is allowable to eat it after having that very bhikkhunī or someone else formally offer it. ‘From a probationer or a female novice’: for one who receives from them when they are giving, there is no offense. The rest here is clear.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

It has the same origin as the Eḷakaloma rule: it is an action, not absolved by perception, unintentional, an offense by designation, a bodily action, arising from three mental states, and accompanied by three feelings.

Paṭhamapāṭidesanīyaṃ.

The First Pāṭidesanīya.

2. Dutiyapāṭidesanīyasikkhāpadavaṇṇanā

2. Explanation of the Second Pāṭidesanīya Training Rule.

558. Dutiye – apasakka tāva bhaginītiādi apasādetabbākāradassanaṃ.

558. In the second—the phrase beginning with ‘Sister, stand back for a moment’ shows the manner in which one should be made to move away.

561. Attano bhattaṃ dāpeti na detīti ettha sacepi attano bhattaṃ deti, iminā sikkhāpadena anāpattiyeva, purimasikkhāpadena āpatti. Aññesaṃ bhattaṃ deti na dāpetīti ettha sacepi dāpeyya, iminā sikkhāpadena āpatti bhaveyya. Dentiyā pana neva iminā na purimena āpatti. Sesamettha uttānameva. Kathinasamuṭṭhānaṃ – kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

561. Herein, regarding '...does not give one's own meal': even if one gives one's own meal, there is no offense under this training rule, but there is an offense under the previous training rule. Herein, regarding '...does not cause another's meal to be given': even if one were to cause it to be given, there would be an offense under this training rule. However, for the bhikkhunī who gives another's meal, there is no offense under this rule, nor under the previous one. The rest here is clear. It has the same origin as the Kathina rule: it is an action and inaction, not absolved by perception, unintentional, an offense by designation, a bodily action, a verbal action, arising from three mental states, and accompanied by three feelings.

Dutiyapāṭidesanīyaṃ.

The Second Pāṭidesanīya.

3. Tatiyapāṭidesanīyasikkhāpadavaṇṇanā

3. Explanation of the Third Pāṭidesanīya Training Rule.

562. Tatiye – ubhatopasannanti dvīhi pasannaṃ upāsakenapi upāsikāyapi. Tasmiṃ kira kule ubhopi te sotāpannāyeva. Bhogena hāyatīti edisañhi kulaṃ sacepi asītikoṭidhanaṃ hoti, bhogehi hāyatiyeva. Kasmā? Yasmā tattha neva upāsikā na upāsako bhoge rakkhati.

562. In the third—‘devout through both’ means devout through both the male lay devotee and the female lay devotee. It is said that in that family, both of them were indeed stream-enterers. Regarding ‘declines in wealth’: indeed, even if such a family possesses eighty crores of wealth, it certainly declines in wealth. Why? Because in that place, neither the female lay devotee nor the male lay devotee protects the wealth.

569. Gharato nīharitvā dentīti āsanasālaṃ vā vihāraṃ vā ānetvā denti. Sacepi anāgate bhikkhumhi paṭhamaṃyeva nīharitvā dvāre ṭhapetvā pacchā sampattassa denti, vaṭṭati. Bhikkhuṃ pana disvā antogehato nīharitvā diyyamānaṃ na vaṭṭatīti mahāpaccariyaṃ vuttaṃ. Sesamettha uttānameva[Pg.159]. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ ticittaṃ, tivedananti.

569. Regarding ‘they give, having taken it out from the house’: they bring it to a sitting-hall or to a monastery and give it. Even if, before the bhikkhu has arrived, they first take it out, place it at the door, and afterwards give it to him when he has arrived, it is allowable. However, having seen the bhikkhu, to take it out from inside the house and give it is not allowable—so it is said in the Mahāpaccariya. The rest here is clear. It has the same origin as the Eḷakaloma rule: it is an action, not absolved by perception, unintentional, an offense by designation, a bodily action, a verbal action, arising from three mental states, and accompanied by three feelings.

Tatiyapāṭidesanīyaṃ.

The Third Pāṭidesanīya.

4. Catutthapāṭidesanīyasikkhāpadavaṇṇanā

4. Explanation of the Fourth Pāṭidesanīya Training Rule.

570. Catutthe – avaruddhā hontīti paṭiviruddhā honti.

570. In the fourth—‘they are obstructed’ means they are opposed.

573. Pañcannaṃ paṭisaṃviditanti pañcasu sahadhammikesu yaṃkiñci pesetvā khādanīyaṃ bhojanīyaṃ āharissāmāti paṭisaṃviditaṃ katampi appaṭisaṃviditamevāti attho. Ārāmaṃ ārāmūpacāraṃ ṭhapetvāti āraññakasenāsanārāmañca tassa upacārañca ṭhapetvā; upacārato nikkhantaṃ antarāmagge bhikkhuṃ disvā vā gāmaṃ āgatassa vā paṭisaṃviditaṃ katampi appaṭisaṃviditameva hotīti veditabbaṃ. Sace sāsaṅkaṃ hoti sāsaṅkanti ācikkhitabbanti kasmā ācikkhitabbaṃ? Ārāme core vasante amhākaṃ nārocentīti vacanapaṭimocanatthaṃ. Corā vattabbā manussā idhūpacarantīti kasmā vattabbaṃ? Attano upaṭṭhākehi amhe gaṇhāpentīti vacanapaṭimocanatthaṃ.

573. Regarding ‘informed of five’: the meaning is that even if it is made known to any one among five fellow practitioners by sending them, saying, ‘We will bring hard or soft food,’ it is still considered not made known. Regarding ‘excluding the monastery and its precincts’: this means excluding the forest-dwelling monastery and its precincts; it should be understood that for a bhikkhu seen on the path between after departing from the precincts, or for one who has come to the village, even if it is made known, it is still considered not made known. Regarding ‘if it is dangerous, it should be announced as dangerous’: why should it be announced? To be free from the accusation, ‘They do not inform us when thieves are dwelling in the monastery.’ Regarding ‘thieves are active here’: why should this be said? To be free from the accusation, ‘They are having us seized by their own attendants.’

Yāguyā paṭisaṃvidite tassā parivāro āhariyyatīti yāguyā paṭisaṃviditaṃ katvā ‘‘kiṃ suddhayāguyā dinnāya pūvabhattādīnipi etissā yāguyā parivāraṃ katvā dassāmā’’ti evaṃ yaṃ kiñci āharanti, sabbaṃ paṭisaṃviditameva hoti. Bhattena paṭisaṃviditetiādīsupi eseva nayo. Asukaṃ nāma kulaṃ paṭisaṃviditaṃ katvā khādanīyādīni gahetvā gacchatīti sutvā aññānipi tena saddhiṃ attano deyyadhammaṃ āharanti, vaṭṭati. Yāguyā paṭisaṃviditaṃ katvā pūvaṃ vā bhattaṃ vā āharanti, etampi vaṭṭatīti kurundiyaṃ vuttaṃ.

Regarding ‘when informed of rice-gruel, its accompaniment is brought’: having made it known with respect to rice-gruel, if they bring anything, thinking, ‘What is the use of plain rice-gruel being given? We will make cakes, cooked rice, etc., as an accompaniment for this rice-gruel and give it,’ all of it is considered as having been made known. In cases such as ‘made known with respect to a meal,’ this is the same method. Having heard that ‘Such-and-such a family, having been informed, is going, taking edibles, etc.,’ if other families also bring their own gift along with that family, it is allowable. If, having been informed with respect to rice-gruel, they bring cakes or cooked rice, this too is allowable—so it is said in the Kurundī.

575. Gilānassāti appaṭisaṃviditepi gilānassa anāpatti. Paṭisaṃvidite vā gilānassa vā sesakanti ekassatthāya paṭisaṃviditaṃ katvā āhaṭaṃ, tassa sesakaṃ aññassāpi bhuñjituṃ vaṭṭati. Catunnaṃ pañcannaṃ vā paṭisaṃviditaṃ katvā bahuṃ āhaṭaṃ hoti, aññesampi dātuṃ icchanti, etampi [Pg.160] paṭisaṃviditasesakameva, sabbesampi vaṭṭati. Atha adhikameva hoti, sannidhiṃ mocetvā ṭhapitaṃ dutiyadivasepi vaṭṭati. Gilānassa āhaṭāvasesepi eseva nayo. Yaṃ pana appaṭisaṃviditameva katvā ābhataṃ, taṃ bahiārāmaṃ pesetvā paṭisaṃviditaṃ kāretvā āharāpetabbaṃ, bhikkhūhi vā gantvā antarāmagge gahetabbaṃ. Yampi vihāramajjhena gacchantā vā vanacarakādayo vā vanato āharitvā denti, purimanayeneva paṭisaṃviditaṃ kāretabbaṃ. Tatthajātakanti ārāme jātakameva; mūlakhādanīyādiṃ aññena kappiyaṃ katvā dinnaṃ paribhuñjato anāpatti. Sace pana taṃ gāmaṃ haritvā pacitvā āharanti, na vaṭṭati. Paṭisaṃviditaṃ kāretabbaṃ. Sesamettha uttānameva.

575. Regarding ‘for a sick person’: even if it is not made known beforehand, there is no offense for a sick person. Regarding ‘made known, or leftovers...’: if something is brought after having been made known for the sake of one person, his leftovers are allowable for another to eat. If much is brought after having been made known for four or five, and they wish to give to others also, this too is considered 'leftovers from what was made known'; it is allowable for all. Or if there is an excess, having been set aside after being absolved of the offense of storing, it is allowable on the second day also. This is the same method for leftovers from what was brought for a sick person. However, what is brought without having been made known beforehand, that should be sent outside the monastery, and having had it made known, it should be caused to be brought back; or the bhikkhus, having gone, should receive it on the path between. And what those going through the middle of the monastery, or forest-rangers and so on, bring from the forest and give, should be caused to be made known by the previous method. Regarding ‘produced there’: this means what is grown in the monastery itself; for one consuming root-foods and the like made allowable by another and given, there is no offense. But if, having taken that to the village and cooked it, they bring it, it is not allowable. It should be caused to be made known. The rest here is self-evident.

Kathinasamuṭṭhānaṃ – kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

The rest... up to 'and of three feelings'.

Catutthapāṭidesanīyaṃ.

The Fourth Pāṭidesanīya.

Samantapāsādikāya vinayasaṃvaṇṇanāya

In the Samantapāsādikā, the Commentary on the Vinaya

Pāṭidesanīyavaṇṇanā niṭṭhitā.

The Commentary on the Pāṭidesanīya is concluded.

Pāṭidesanīyakaṇḍaṃ niṭṭhitaṃ.

The Pāṭidesanīya Chapter is concluded.

7. Sekhiyakaṇḍaṃ

7. The Chapter on the Training Rules

1. Parimaṇḍalavaggavaṇṇanā

1. The Commentary on the Chapter 'All Around'

Yāni [Pg.161] sikkhitasikkhena, sekhiyānīti tādinā;

Bhāsitāni ayaṃ dāni, tesampi vaṇṇanākkamo.

Those training rules that were spoken of as 'Sekhiya' by the Tādi, the one who has completed the training—now this is the sequential commentary on them as well.

576. Tattha parimaṇḍalanti samantato maṇḍalaṃ. Nābhimaṇḍalaṃ jāṇumaṇḍalanti uddhaṃ nābhimaṇḍalaṃ adho jāṇumaṇḍalaṃ paṭicchādentena jāṇumaṇḍalassa heṭṭhā jaṅghaṭṭhikato paṭṭhāya aṭṭhaṅgulamattaṃ nivāsanaṃ otāretvā nivāsetabbaṃ, tato paraṃ otārentassa dukkaṭanti vuttaṃ. Yathā nisinnassa jāṇumaṇḍalato heṭṭhā caturaṅgulamattaṃ paṭicchannaṃ hotīti mahāpaccariyaṃ vuttaṃ; evaṃ nivāsentassa pana nivāsanaṃ pamāṇikaṃ vaṭṭati. Tatridaṃ pamāṇaṃ – dīghato muṭṭhipañcakaṃ, tiriyaṃ aḍḍhateyyahatthaṃ. Tādisassa pana alābhe tiriyaṃ dvihatthapamāṇampi vaṭṭati jāṇumaṇḍalapaṭicchādanatthaṃ, nābhimaṇḍalaṃ pana cīvarenāpi sakkā paṭicchādetunti. Tattha ekapaṭṭacīvaraṃ evaṃ nivatthampi nivatthaṭṭhāne na tiṭṭhati, dupaṭṭaṃ pana tiṭṭhati.

576. Herein, 'parimaṇḍala' means circularly all around. 'The navel-circumference and the knee-circumference' means that one should wear the lower robe covering the circumference of the navel above and the circumference of the knee below, letting it hang down about eight finger-breadths starting from the shin bone below the knee-circumference. It is said that for one letting it hang down beyond that, there is an offense of wrong-doing. As stated in the Mahāpaccarī: 'When one is sitting, a measure of four finger-breadths below the knee-circumference should be covered.' However, for one wearing the lower robe in this way, a lower robe of standard measure is allowable. Herein, this is the measure: in length, five cubits with a fist-span; in width, two and a half cubits. If such is not available, a width of two cubits is also allowable for the purpose of covering the knee-circumference. But the navel-circumference can also be covered with the upper robe. In this regard, a single-layered robe, even when worn in this manner, does not stay in the place where it is worn, but a double-layered one does.

Olambento nivāseti āpatti dukkaṭassāti ettha na kevalaṃ purato ca pacchato ca olambetvā nivāsentasseva dukkaṭaṃ, ye panaññe ‘‘tena kho pana samayena chabbaggiyā bhikkhū gihinivatthaṃ nivāsenti hatthisoṇḍakaṃ macchavālakaṃ catukkaṇṇakaṃ tālavaṇṭakaṃ satavalikaṃ nivāsentī’’tiādinā (cūḷava. 280) nayena khandhake nivāsanadosā vuttā, tathā nivāsentassāpi dukkaṭameva. Te sabbe vuttanayena parimaṇḍalaṃ nivāsentassa na honti. Ayamettha saṅkhepo, vitthārato pana tattheva āvi bhavissati.

Regarding the text 'When one wears it hanging down... there is an offense of wrong-doing': Herein, it is not an offense of wrong-doing only for one who wears the lower robe hanging down in front and behind. But rather, whatever other faults in wearing were spoken of by the Blessed One in the Khandhaka by the method beginning, 'At that time, the group-of-six monks wore the householder-style of lower robe: they wore it in the elephant-trunk style, the fish-tail style, the four-cornered style, the palm-fan style, and the hundred-pleat style'—for one wearing in such ways also, it is indeed an offense of wrong-doing. All of those faults do not arise for one who wears the lower robe circularly according to the aforesaid method. This is the summary here; but in detail, it will become clear in that very place.

Asañciccāti purato vā pacchato vā olambetvā nivāsessāmīti evaṃ asañcicca; atha kho parimaṇḍalaṃyeva nivāsessāmīti virajjhitvā aparimaṇḍalaṃ nivāsentassa anāpatti. Assatiyāti aññavihitassāpi tathā nivāsentassa anāpatti. Ajānantassāti ettha nivāsanavattaṃ ajānantassa mokkho natthi. Nivāsanavattañhi sādhukaṃ uggahetabbaṃ, tassa anuggahaṇamevassa anādariyaṃ. Taṃ pana sañcicca anuggaṇhantassa yujjati, tasmā uggahitavattopi yo āruḷhabhāvaṃ vā oruḷhabhāvaṃ vā na jānāti, tassa [Pg.162] anāpatti. Kurundiyaṃ pana ‘‘parimaṇḍalaṃ nivāsetuṃ ajānantassa anāpattī’’ti vuttaṃ. Yo pana sukkhajaṅgho vā mahāpiṇḍikamaṃso vā hoti, tassa sāruppatthāya jāṇumaṇḍalato aṭṭhaṅgulādhikampi otāretvā nivāsetuṃ vaṭṭati.

Regarding ‘unintentionally’: this means not having intentionally resolved, 'I will wear it hanging down in front or behind'; but rather, for one who, having intended, 'I will wear it only circularly,' then errs and wears it non-circularly, there is no offense. Regarding ‘unmindfully’: for one whose mind is directed elsewhere who wears it thus, there is no offense. Regarding 'unknowingly': for one who does not know the proper conduct for wearing the lower robe, there is no release from the offense. Indeed, the proper conduct for wearing the lower robe should be well learned; not learning it is itself disrespect on his part. That applies to one who intentionally does not learn it. Therefore, for one who has learned the proper conduct but does not know whether the robe has ridden up or slipped down, there is no offense. In the Kurundī commentary, however, it is said: 'There is no offense for one who does not know how to wear it circularly.' Furthermore, for one who has thin shins or large calf muscles, for the sake of suitability, it is allowable to lower the robe even more than eight finger-breadths from the knee-circumference and wear it.

Gilānassāti jaṅghāya vā pāde vā vaṇo hoti, ukkhipitvā vā otāretvā vā nivāsetuṃ vaṭṭati. Āpadāsūti vāḷamigā vā corā vā anubandhanti, evarūpāsu āpadāsu anāpatti. Sesamettha uttānameva.

Regarding ‘for a sick person’: if there is a wound on the shin or foot, it is allowable to wear the robe by lifting it up or lowering it down. Regarding ‘in times of danger’: if fierce beasts or thieves are pursuing, in such dangers, there is no offense. The rest here is self-evident.

Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dukkhavedananti. Phussadevatthero ‘‘acittakaṃ, paṇṇattivajjaṃ, tivedana’’nti āha. Upatissatthero pana ‘‘anādariyaṃ paṭiccā’’ti vuttattā ‘‘lokavajjaṃ, akusalacittaṃ, dukkhavedana’’nti āha.

The origination is like that of the first pārājika offense—it is an action, acquittal is by perception, it is intentional, worldly blameworthy, a bodily action, with an unwholesome mind, and with painful feeling. The Elder Phussadeva said, 'It is unintentional, blameworthy by convention, and with threefold feeling.' But the Elder Upatissa, because it was said 'on account of disrespect,' stated, 'It is worldly blameworthy, with an unwholesome mind, and with painful feeling.'

577. Parimaṇḍalaṃ pārupitabbanti ‘‘tena kho pana samayena chabbaggiyā bhikkhū gihipārutaṃ pārupantī’’ti (cūḷava. 280) evaṃ vuttaṃ anekappakāraṃ gihipārupanaṃ apārupitvā idha vuttanayeneva ubho kaṇṇe samaṃ katvā pārupanavattaṃ pūrentena parimaṇḍalaṃ pārupitabbaṃ. Imāni ca dve sikkhāpadāni avisesena vuttāni. Tasmā vihārepi antaragharepi parimaṇḍalameva nivāsetabbañca pārupitabbañcāti. Samuṭṭhānādīni paṭhamasikkhāpade vuttanayeneva veditabbāni saddhiṃ theravādena.

577. Regarding 'The upper robe should be draped circularly': Not draping in the various ways of householders, which were spoken of thus, 'At that time, the group-of-six monks draped their robes in the manner of householders,' one should drape the robe circularly only by the method stated here, making both corners equal and fulfilling the proper conduct of draping. And these two training rules are stated without specification. Therefore, both in the monastery and within a house, the lower robe should be worn circularly and the upper robe should be draped circularly. The origins of the offense, etc., should be understood according to the method stated in the first training rule, together with the Theravāda.

578. Kāyaṃ vivaritvāti jattumpi urampi vivaritvā. Suppaṭicchannenāti na sasīsaṃ pārutena; atha kho gaṇṭhikaṃ paṭimuñcitvā anuvātantena gīvaṃ paṭicchādetvā ubho kaṇṇe samaṃ katvā paṭisaṃharitvā yāva maṇibandhaṃ paṭicchādetvā antaraghare gantabbaṃ. Dutiyasikkhāpade – galavāṭakato paṭṭhāya sīsaṃ maṇibandhato paṭṭhāya hatthe piṇḍikamaṃsato ca paṭṭhāya pāde vivaritvā nisīditabbaṃ.

578. 'Exposing the body' means exposing the shoulder-tip and the chest. 'Well-covered' means not being draped including the head; but rather, having fastened the toggle, covering the neck with the lengthwise border, making both corners equal, folding it back, and covering down to the wrist, one should go into an inhabited area. In the second training rule on sitting: one should sit with the head exposed from the throat-hollow upwards, the hands from the wrist outwards, and the feet from the calf-muscle outwards.

579. Vāsūpagatassāti vāsatthāya upagatassa rattibhāge vā divasabhāge vā kāyaṃ vivaritvāpi nisīdato anāpatti.

579. 'For one who has gone to a residence' means: for one who has approached for the purpose of residing, whether in the night or in the day, there is no offense even if one sits exposing the body.

580. Susaṃvutoti hatthaṃ vā pādaṃ vā akīḷāpento; suvinītoti attho.

580. 'Well-restrained' means not fidgeting with the hands or feet; the meaning is 'well-disciplined.'

582. Okkhittacakkhūti [Pg.163] heṭṭhā khittacakkhu hutvā. Yugamattaṃ pekkhamānoti yugayuttako hi danto ājāneyyo yugamattaṃ pekkhati, purato catuhatthappamāṇaṃ bhūmibhāgaṃ; imināpi ettakaṃ pekkhantena gantabbaṃ. Yo anādariyaṃ paṭicca tahaṃ tahaṃ olokentoti yo taṃtaṃdisābhāgaṃ pāsādaṃ kūṭāgāraṃ vīthiṃ olokento gacchati, āpatti dukkaṭassa. Ekasmiṃ pana ṭhāne ṭhatvā hatthiassādiparissayābhāvaṃ oloketuṃ vaṭṭati. Nisīdantenāpi okkhittacakkhunāva nisīditabbaṃ.

582. 'With eyes downcast' means having cast the eyes downwards. Regarding 'looking a yoke's length ahead': for a tamed thoroughbred horse yoked to a yoke looks a yoke's length, that is, the portion of ground measuring four cubits in front; this monk also should go while looking that far. Regarding 'Whoever out of disrespect... looks around': whoever goes along looking at this and that direction, at a palace, a gabled mansion, or a street, commits an offense of wrong-doing. However, having stood in one place, it is allowable to look around for the absence of dangers such as elephants, horses, and so on. Even when sitting, one should sit with eyes downcast.

584. Ukkhittakāyāti ukkhepena; itthambhūtalakkhaṇe karaṇavacanaṃ ekato vā ubhato vā ukkhittacīvaro hutvāti attho. Antoindakhīlato paṭṭhāya na evaṃ gantabbaṃ. Nisinnakāle pana dhamakaraṇaṃ nīharantenāpi cīvaraṃ anukkhipitvāva nīharitabbanti.

584. Regarding 'with body lifted': it means 'by lifting'. This word is in the instrumental case in the sense of 'itthambhūtalakkhaṇa' (the characteristic of being in such a state). The meaning is: having the robe lifted on one side or on both sides. Beginning from the inner threshold, one should not go in this manner. Furthermore, at the time of sitting, even by one who is taking out a water-strainer, it should be taken out only without lifting the robe.

Paṭhamo vaggo.

The First Section.

2. Ujjagghikavaggavaṇṇanā

2. Commentary on the Ujjagghika Section

586. Ujjagghikāyāti mahāhasitaṃ hasanto. Vuttanayenevettha karaṇavacanaṃ.

586. Regarding 'with boisterous laughter': it means laughing a great laugh. Herein, the instrumental case is in the manner already stated.

588. Appasaddo antaraghareti ettha kittāvatā appasaddo hoti? Dvādasahatthe gehe ādimhi saṅghatthero, majjhe dutiyatthero, ante tatiyattheroti evaṃ nisinnesu saṅghatthero dutiyena saddhiṃ manteti, dutiyatthero tassa saddañceva suṇāti, kathañca vavatthapeti. Tatiyatthero pana saddameva suṇāti, kathaṃ na vavatthapeti. Ettāvatā appasaddo hoti. Sace pana tatiyatthero kathaṃ vavatthapeti, mahāsaddo nāma hoti.

588. Regarding 'of a low sound within a house': to what extent is one of a low sound? In a twelve-cubit house, with the Saṅghatthera seated at the beginning, the second elder in the middle, and the third elder at the end—among them thus seated, the Saṅghatthera confers with the second elder. The second elder both hears his sound and distinguishes the words. The third elder, however, only hears the sound but does not distinguish the words. To this extent, one is of a low sound. But if the third elder distinguishes the words, one is called one with a loud sound.

590. Kāyaṃ paggahetvāti niccalaṃ katvā ujukena kāyena samena iriyāpathena gantabbañceva nisīditabbañca.

590. Regarding 'having held up the body': having made it motionless, one should both go and sit with a straight body and a calm posture.

592. Bāhuṃ paggahetvāti niccalaṃ katvā.

592. Regarding 'having held up the arm': having made it motionless, one should both go and sit.

594. Sīsaṃ paggahetvāti niccalaṃ ujuṃ ṭhapayitvā.

594. Regarding 'having held up the head': having kept it motionless and straight, one should both go and sit.

Dutiyo vaggo.

The Second Section.

3. Khambhakatavaggavaṇṇanā

3. Commentary on the Khambhaka Section.

596-8. Khambhakato [Pg.164] nāma kaṭiyaṃ hatthaṃ ṭhapetvā katakhambho. Oguṇṭhitoti sasīsaṃ pāruto.

596-8. 'With arms akimbo' is the name for one who has placed a hand on the hip, having made a support. Regarding 'veiled': it means being covered including the head.

600. Ukkuṭikāyāti ettha ukkuṭikā vuccati paṇhiyo ukkhipitvā aggapādehi vā, aggapāde vā ukkhipitvā paṇhīhiyeva vā bhūmiṃ phusantassa gamanaṃ. Karaṇavacanaṃ panettha vuttalakkhaṇameva.

600. Regarding 'on tiptoe': herein, 'ukkuṭikā' is said of the going of one who touches the ground either by lifting the heels and using only the tips of the feet, or by lifting the tips of the feet and using only the heels. Herein, the instrumental case has the characteristic already stated.

601. Dussapallatthikāyāti ettha āyogapallatthikāpi dussapallatthikā eva.

601. Regarding 'with a cloth-strap': herein, the 'āyogapallatthikā' (sitting supported by a binding strap) is also a 'dussapallatthikā' (sitting supported by a cloth strap).

602. Sakkaccanti satiṃ upaṭṭhapetvā.

602. Regarding 'respectfully': it means having established mindfulness.

603. Ākirantepīti piṇḍapātaṃ dentepi. Pattasaññīti patte saññaṃ katvā.

603. Regarding 'while they are serving': it means even while they are giving almsfood. Regarding 'with perception on the bowl': it means having fixed one's perception on the bowl.

604. Samasūpako nāma yattha bhattassa catutthabhāgappamāṇo sūpo hoti. Muggasūpo māsasūpoti ettha kulatthādīhi katasūpāpi saṅgahaṃ gacchantiyevāti mahāpaccariyaṃ vuttaṃ. Rasaraseti ettha ṭhapetvā dve sūpe avasesāni oloṇīsākasūpeyyamaccharasamaṃsarasādīni rasarasāti veditabbāni. Taṃ rasarasaṃ bahumpi gaṇhantassa anāpatti.

604. Almsfood is called 'with balanced curry' wherein there is curry to the measure of a fourth part of the rice. Herein, regarding 'mung-bean curry, black-gram curry', curries made with horse-gram and so on are also included—thus it is said in the Mahāpaccarī. Herein, regarding 'savory liquids', having set aside the two types of curry, the remaining items such as special side dishes, vegetable broth, fish liquid, meat liquid, and so on, should be known as 'savory liquids'. For one who takes much of that savory liquid, there is no offense.

605. Samatittikanti samapuṇṇaṃ samabharitaṃ. Thūpīkataṃ piṇḍapātaṃ paṭiggaṇhāti, āpatti dukkaṭassāti ettha thūpīkato nāma pattassa antomukhavaṭṭilekhaṃ atikkamitvā kato; patte pakkhitto racito pūritoti attho. Evaṃ kataṃ agahetvā antomukhavaṭṭilekhāsamappamāṇo gahetabbo.

605. Regarding 'level with the brim': it means equally full, equally filled. Herein, regarding the text 'If one accepts almsfood heaped up, there is an offense of wrong-doing', 'heaped up' is the name for almsfood made to exceed the line of the inner rim of the bowl. The meaning is: put into the bowl, arranged, and filled. Not accepting what is made thus, one should accept an amount equal to the line of the inner rim.

Tattha thūpīkataṃ nāma ‘‘pañcahi bhojanehi kata’’nti abhayatthero āha. Tipiṭakacūḷanāgatthero pana ‘‘piṇḍapāto nāma yāgupi bhattampi khādanīyampi cuṇṇapiṇḍopi dantakaṭṭhampi dasikasuttampī’’ti idaṃ suttaṃ vatvā dasikasuttampi thūpīkataṃ na vaṭṭatīti āha. Tesaṃ vādaṃ sutvā bhikkhū rohaṇaṃ gantvā cūḷasumanattheraṃ pucchiṃsu – ‘‘bhante thūpīkatapiṇḍapāto kena paricchinno’’ti? Tesañca therānaṃ vādaṃ ārocesuṃ. Thero sutvā āha [Pg.165] – ‘‘aho, cūḷanāgo sāsanato bhaṭṭho, ahaṃ etassa sattakkhattuṃ vinayaṃ vācento na kadāci evaṃ avacaṃ, ayaṃ kuto labhitvā evaṃ vadasī’’ti. Bhikkhū theraṃ yāciṃsu – ‘‘kathetha dāni, bhante, kena paricchinno’’ti? ‘‘Yāvakālikenāvuso’’ti thero āha. Tasmā yaṃkiñci yāgubhattaṃ vā phalāphalaṃ vā āmisajātikaṃ samatittikameva gahetabbaṃ. Tañca kho adhiṭṭhānupagena pattena, itarena pana thūpīkatampi vaṭṭati. Yāmakālikasattāhakālikayāvajīvikāni pana adhiṭṭhānupagapattepi thūpīkatāni vaṭṭanti. Dvīsu pattesu bhattaṃ gahetvā ekasmiṃ pūretvā vihāraṃ pesetuṃ vaṭṭatīti mahāpaccariyaṃ pana vuttaṃ. Yaṃ patte pakkhipiyamānaṃ pūvaucchukhaṇḍaphalāphalādi heṭṭhā orohati, taṃ thūpīkataṃ nāma na hoti. Pūvavaṭaṃsakaṃ ṭhapetvā piṇḍapātaṃ denti, thūpīkatameva hoti. Pupphavaṭaṃsakatakkolakaṭukaphalādivaṭaṃsake pana ṭhapetvā dinnaṃ thūpīkataṃ na hoti. Bhattassa upari thālakaṃ vā pattaṃ vā ṭhapetvā pūretvā gaṇhāti, thūpīkataṃ nāma na hoti. Kurundiyampi vuttaṃ – ‘‘thālake vā paṇṇe vā pakkhipitvā taṃ pattamatthake ṭhapetvā denti, pāṭekkabhājanaṃ vaṭṭatī’’ti.

Therein, the Elder Abhaya said: 'Thūpīkata' (heaped up) is that which is made with the five kinds of food. The Elder Tipiṭakacūḷanāga, however, stating the text, 'Almsfood is the name for gruel, rice, edibles, soap powder, a tooth-stick, and even a fringe thread,' said that it is not allowable to accept even a fringe thread if it is heaped up. Hearing their doctrines, the monks went to Rohaṇa and asked the Elder Cūḷasumana, 'Venerable sir, by what is heaped-up almsfood defined?' They also reported the doctrines of those elders. Having heard, the elder said: 'Alas, Cūḷanāga has fallen from the Dispensation! While I was making him recite the Vinaya seven times, I never once spoke thus. From where did he get this to speak in this way?' The monks requested the elder, 'Venerable sir, please explain now by what it is defined.' The elder said, 'Friends, it is defined by what is allowable for a limited time (yāvakālika).' Therefore, any yāvakālika item of a food-nature, whether it be gruel, rice, or fruit, should be accepted only level with the rim. And this is with a formally determined bowl; with another bowl, however, even what is heaped up is allowable. Furthermore, items allowable for a watch of the night (yāmakālika), for seven days (sattāhakālika), or for life (yāvajīvika) are allowable even when heaped up in a formally determined bowl. It is said in the Mahāpaccarī: 'It is allowable to accept rice in two bowls, fill one, and send it to the monastery.' Whatever item, such as a cake, a piece of sugarcane, or fruit, sinks down when being placed in the bowl, is not called 'heaped up'. If they give almsfood by placing a cake-garland on top, it is indeed 'heaped up'. However, what is given by placing a flower-garland, a takkola fruit, a kaṭuka fruit, or other such toppings on top is not 'heaped up'. If one accepts food that has been filled by placing a small bowl or a leaf-cup on top of the rice, it is not called 'heaped up'. In the Kurundī it is also said: 'If they place it in a small bowl or on a leaf, and place that on top of the bowl and give it, it is allowable, having become a separate vessel.'

Idha anāpattiyaṃ gilāno na āgato, tasmā gilānassapi thūpīkataṃ na vaṭṭati. Sabbattha pana paṭiggahetumeva na vaṭṭati. Paṭiggahitaṃ pana supaṭiggahitameva hoti, paribhuñjituṃ vaṭṭatīti.

Here, in the section on 'no offense', the case of a sick person is not mentioned. Therefore, even for a sick person, what is heaped up is not allowable. Furthermore, in all cases, it is only the accepting that is not allowable. But what has been accepted is indeed well-accepted; it is allowable to consume it.

Tatiyo vaggo.

The Third Section.

4. Sakkaccavaggavaṇṇanā

4. Explanation of the Section on Respectfulness

606. Sakkaccanti etthāpi asakkaccaṃ paṭiggahaṇeyeva āpatti, paṭiggahitaṃ pana supaṭiggahitameva. Sakkaccanti ca pattasaññīti cāti ubhayaṃ vuttanayameva.

606. ‘Respectfully’ (sakkaccaṃ): Here too, an offense is incurred only through disrespectful acceptance; but what has been accepted is indeed well-accepted. Both ‘respectfully’ (sakkaccaṃ) and ‘perceiving it as a bowl’ (pattasaññīti) are to be understood in the manner already stated.

608. Sapadānanti tattha tattha odhiṃ akatvā anupaṭipāṭiyā. Samasūpake vattabbaṃ vuttameva.

608. ‘In sequence’ (sapadānaṃ): This means without making a boundary here and there, in an uninterrupted sequence. What should be said regarding ‘equal curry’ (samasūpake) has already been stated.

610. Thūpakatoti matthakato; vemajjhatoti attho.

610. ‘Making a mound’ (thūpakato): The meaning is from the top (matthakato) and from the middle (vemajjhato).

611. Paṭicchādetvā [Pg.166] dentīti māghātasamayādīsu paṭicchannaṃ byañjanaṃ katvā denti. Viññattiyaṃ vattabbaṃ natthi.

611. ‘They give having covered’ (paṭicchādetvā denti): This means at times such as a ‘do not kill’ season, they prepare a covered curry and give it. There is nothing to be said regarding formal requests (viññatti).

614. Ujjhānasaññīsikkhāpadepi gilāno na muccati.

614. Even in the training rule concerning the perception of fault-finding (ujjhānasaññī), a sick person is not exempt.

615. Nātimahanto kabaḷoti mayūraṇḍaṃ atimahantaṃ, kukkuṭaṇḍaṃ atikhuddakaṃ, tesaṃ vemajjhappamāṇo. Khajjaketi ettha mūlakhādanīyādi sabbaṃ gahetabbaṃ.

615. ‘Not too large a mouthful’ (nātimahanto kabaḷo): A peacock’s egg is too large, a chicken’s egg is too small; the measure is the middle size between them. Here, ‘eatables’ (khajjaka) should be understood to include all edibles, such as root-foods.

Catuttho vaggo.

The Fourth Section.

5. Kabaḷavaggavaṇṇanā

5. Explanation of the Section on Mouthfuls

617. Anāhaṭeti anāharite; mukhadvāraṃ asampāpiteti attho.

617. ‘Not brought’ (anāhaṭe): This means not yet brought; the meaning is ‘not yet arrived at the door of the mouth’ (mukhadvāraṃ asampāpite).

618. Sabbaṃ hatthanti sakalahatthaṃ.

618. ‘The whole hand’ (sabbaṃ hatthaṃ): This means the entire hand.

619. Sakabaḷenāti ettha dhammaṃ kathento harītakaṃ vā laṭṭhimadhukaṃ vā mukhe pakkhipitvā katheti. Yattakena vacanaṃ aparipuṇṇaṃ na hoti, tattake mukhamhi sante kathetuṃ vaṭṭati.

619. ‘With a mouthful’ (sakabaḷena): Here, while teaching the Dhamma, one might speak with a myrobalan or licorice placed in the mouth. It is permissible to speak with something in the mouth, as long as the speech does not become incomplete or unclear.

620. Piṇḍukkhepakanti piṇḍaṃ ukkhipitvā ukkhipitvā.

620. ‘Tossing up food’ (piṇḍukkhepakaṃ): This means tossing up food again and again.

621. Kabaḷāvacchedakanti kabaḷaṃ avacchinditvā avacchinditvā.

621. ‘Cutting a mouthful’ (kabaḷāvacchedakaṃ): This means cutting a mouthful again and again.

622. Avagaṇḍakārakanti makkaṭo viya gaṇḍe katvā katvā.

622. ‘Making a cheek-pouch’ (avagaṇḍakārakaṃ): This means making it in the cheeks again and again, like a monkey.

623. Hatthaniddhunakanti hatthaṃ niddhunitvā niddhunitvā.

623. ‘Shaking the hand’ (hatthaniddhunakaṃ): This means shaking the hand again and again.

624. Sitthāvakārakanti sitthāni avakiritvā avakiritvā.

624. ‘Scattering rice-grains’ (sitthāvakārakaṃ): This means scattering rice-grains again and again.

625. Jivhānicchārakanti jivhaṃ nicchāretvā nicchāretvā.

625. ‘Sticking out the tongue’ (jivhānicchārakaṃ): This means sticking out the tongue again and again.

626. Capucapukārakanti capu capūti evaṃ saddaṃ katvā katvā.

626. ‘Making ‘capu capu’ sounds’ (capucapukārakaṃ): This means making a sound like ‘capu capu’ again and again.

Pañcamo vaggo.

The Fifth Section.

6. Surusuruvaggavaṇṇanā

6. Explanation of the Section on Slurping

627. Surusurukārakanti [Pg.167] surusurūti evaṃ saddaṃ katvā katvā. Davoti parihāsavacanaṃ; taṃ yena kenaci pariyāyena ‘‘kiṃ buddho, silakabuddho, paṭibuddho; kiṃ dhammo, godhammo, ajadhammo; kiṃ saṅgho, migasaṅgho, pasusaṅgho’’tiādinā nayena tīṇi ratanāni ārabbha na kātabbanti attho.

627. ‘Making a ‘suru suru’ sound’ (surusurukārakaṃ): This means making a sound like ‘suru suru’ again and again. ‘Mockery’ (dava): This is a word for ridicule. The meaning is that one should not make fun of the Three Jewels in any way whatsoever, with such expressions as: ‘What Buddha? A stone Buddha? An awakened one? What Dhamma? The nature of cows? The nature of goats? What Saṅgha? A herd of deer? A herd of beasts?’

628. Hatthanillehakanti hatthaṃ nillehitvā nillehitvā. Bhuñjantena hi aṅgulimattampi nillehituṃ na vaṭṭati. Ghanayāguphāṇitapāyāsādike pana aṅgulīhi gahetvā aṅguliyo mukhe pavesetvā bhuñjituṃ vaṭṭati. Pattanillehakaoṭṭhanillehakesupi eseva nayo. Tasmā ekaṅguliyāpi patto na nillehitabbo, ekaoṭṭhopi jivhāya na nillehitabbo, oṭṭhamaṃsehi eva pana gahetvā anto pavesetuṃ vaṭṭati.

628. ‘Licking the hand’ (hatthanillehakaṃ): This means licking the hand again and again. Indeed, while eating, it is not proper to lick even a finger. However, when consuming thick gruel, molasses, milk-rice, and so forth, it is permissible to take them with the fingers and put the fingers into the mouth to eat. The same principle applies to licking the bowl (pattanillehaka) and licking the lips (oṭṭhanillehaka). Therefore, the bowl should not be licked with even a single finger, nor should even one lip be licked with the tongue; but it is permissible to take food with the flesh of the lips themselves and put it inside.

631. Kokanadeti evaṃnāmake. Kokanadanti padumaṃ vuccati, so ca pāsādo padumasaṇṭhāno, tenassa kokanadotveva nāmaṃ akaṃsu. Na sāmisena hatthena pānīyathālakanti etaṃ paṭikkūlavasena paṭikkhittaṃ, tasmā saṅghikampi puggalikampi gihisantakampi attano santakampi saṅkhampi sarāvampi thālakampi na gahetabbameva, gaṇhantassa dukkaṭaṃ. Sace pana hatthassa ekadeso āmisamakkhito na hoti, tena padesena gahetuṃ vaṭṭati.

631. ‘Kokanada’: This refers to something so named. A lotus (paduma) is called ‘kokanada,’ and that palace was lotus-shaped; therefore, they named it Kokanada. ‘Not with a hand soiled with food a drinking vessel’ (na sāmisena hatthena pānīyathālakaṃ): This was prohibited on account of being repulsive. Therefore, one should not take a conch shell, a small bowl, or a drinking vessel, whether it belongs to the Saṅgha, an individual, a layperson, or oneself. For one who takes it, there is a dukkaṭa offense. However, if a part of the hand is not smeared with food, it is permissible to take it with that part.

632. Uddharitvā vāti sitthāni udakato uddharitvā ekasmiṃ ṭhāne rāsiṃ katvā udakaṃ chaḍḍeti. Bhinditvā vāti sitthāni bhinditvā udakagatikāni katvā chaḍḍeti. Paṭiggahe vāti paṭiggahena paṭicchanto naṃ paṭiggahe chaḍḍeti. Nīharitvāti bahi nīharitvā chaḍḍeti; evaṃ chaḍḍentassa anāpatti.

632. ‘Or having scooped out’ (uddharitvā vā): This means having scooped out the rice-grains from the water, gathered them in one place, and discarded the water. ‘Or having broken apart’ (bhinditvā vā): This means having broken the rice-grains apart, making them like water, and discarding them. ‘Or in a receptacle’ (paṭiggahe vā): This means one who is receiving it with a receptacle discards it in that receptacle. ‘Having taken out’ (nīharitvā): This means having taken it outside and discarded it. For one who discards it in this way, there is no offense.

634. Setacchattanti vatthapaliguṇṭhitaṃ paṇḍaracchattaṃ. Kilañjacchattanti vilīvacchattaṃ. Paṇṇacchattanti tālapaṇṇādīhi yehi kehici kataṃ. Maṇḍalabaddhaṃ salākabaddhanti idaṃ pana tiṇṇampi chattānaṃ pañjaradassanatthaṃ vuttaṃ. Tāni hi maṇḍalabaddhāni ceva honti salākabaddhāni ca. Yampi tatthajātakadaṇḍakena kataṃ ekapaṇṇacchattaṃ hoti, tampi chattameva. Etesu yaṃkiñci chattaṃ pāṇimhi [Pg.168] assāti chattapāṇi. So taṃ chattaṃ dhārayamāno vā aṃse vā katvā ūrumhi vā ṭhapetvā yāva hatthena na muccati, tāvassa dhammaṃ desetuṃ na vaṭṭati, desentassa vuttanayena dukkaṭaṃ. Sace panassa añño chattaṃ dhāreti, chattapādukāya vā ṭhitaṃ hoti, hatthato apagatamatte chattapāṇi nāma na hoti. Tassa dhammaṃ desetuṃ vaṭṭati. Dhammaparicchedo panettha padasodhamme vuttanayeneva veditabbo.

634. ‘A white umbrella’ (setacchattaṃ): This means a white umbrella wrapped with cloth. ‘A wicker umbrella’ (kilañjacchattaṃ): This means an umbrella made of bamboo strips. ‘A leaf umbrella’ (paṇṇacchattaṃ): This means one made with palmyra leaves or any other kind of leaf. ‘Bound in a circle, bound with ribs’ (maṇḍalabaddhaṃ salākabaddhaṃ): This is said to show the frame of all three types of umbrellas. Indeed, they are bound in a circle and bound with ribs. Even a single-leaf umbrella made with a stalk that grew on that plant is still an umbrella. Among these, if any kind of umbrella is in his hand, he is ‘one with an umbrella in hand’ (chattapāṇi). As long as he is holding that umbrella, or has placed it on his shoulder, or has set it on his thigh, as long as it is not released from his hand, it is not proper to teach him the Dhamma; for one who teaches, there is a dukkaṭa offense in the manner stated. However, if someone else holds his umbrella, or if it is standing on an umbrella stand, as soon as it has left his hand, he is no longer called one with an umbrella in hand. It is permissible to teach him the Dhamma. The delineation of the Dhamma here should be understood in the same way as explained in the Padasodhamma training rule.

635. Daṇḍapāṇissāti ettha daṇḍo nāma majjhimassa purisassa catuhatthappamāṇo daṇḍapāṇibhāvo panassa chattapāṇimhi vuttanayeneva veditabbo.

635. ‘For one with a staff in hand’ (daṇḍapāṇissa): Here, a staff (daṇḍa) means a stick measuring four cubits for a person of average size. His status of being a staff-bearer should be understood in the same way as that of an umbrella-bearer, as stated.

636. Satthapāṇimhipi eseva nayo. Asiṃ sannahitvā ṭhitopi hi satthapāṇisaṅkhyaṃ na gacchati.

636. For ‘one with a weapon in hand’ (satthapāṇi) as well, this is the same principle. Indeed, even one who stands having girded on a sword does not count as one with a weapon in hand.

637. Āvudhapāṇissāti ettha kiñcāpi vuttaṃ – ‘‘āvudhaṃ nāma cāpo kodaṇḍo’’ti, atha kho sabbāpi dhanuvikati saddhiṃ saravikatiyā āvudhanti veditabbaṃ. Tasmā saddhiṃ vā sarena dhanuṃ gahetvā suddhadhanuṃ vā suddhasaraṃ vā sajiyadhanuṃ vā nijjiyadhanuṃ vā gahetvā ṭhitassa vā nisinnassa vā dhammo desetuṃ na vaṭṭati. Sace panassa dhanuṃ kaṇṭhepi paṭimukkaṃ hoti, yāva hatthena na gaṇhāti, tāva dhammaṃ desetuṃ vaṭṭatiyevāti.

637. Regarding ‘one with a weapon in hand’ (āvudhapāṇissa): Although it is said, ‘a weapon (āvudha) means a bow (cāpa) or a bow (kodaṇḍa),’ still, all types of bows together with all types of arrows should be understood as ‘weapon.’ Therefore, it is not proper to teach the Dhamma to one who is standing or sitting having taken a bow with an arrow, or a bare bow, or a bare arrow, or a strung bow, or an unstrung bow. However, if his bow is even slung on his neck, as long as he does not take it with his hand, it is indeed permissible to teach him the Dhamma.

Chaṭṭho vaggo.

The Sixth Section.

7. Pādukavaggavaṇṇanā

7. Explanation of the Footwear Section.

638. Akkantassāti chattadaṇḍake aṅgulantaraṃ appavesetvā kevalaṃ pādukaṃ akkamitvā ṭhitassa. Paṭimukkassāti paṭimuñcitvā ṭhitassa. Upāhanāyapi eseva nayo. Omukkoti panettha paṇhikabaddhaṃ omuñcitvā ṭhito vuccati.

638. ‘One who has stepped on’ means of one standing having merely stepped on the footwear, without inserting the space between the toes into the knob of the sandal strap shaped like an umbrella handle. ‘One who has put on’ means of one standing having put it on. For sandals too, this is the same method. Here, ‘omukka’ is said of one who stands having put on that which binds the heel.

640. Yānagatassāti ettha sacepi dvīhi janehi hatthasaṅghāṭena gahito, sāṭake vā ṭhapetvā vaṃsena vayhati, ayutte vā vayhādike yāne[Pg.169], visaṅkharitvā vā ṭhapite cakkamattepi nisinno yānagatotveva saṅkhyaṃ gacchati. Sace pana dvepi ekayāne nisinnā honti, vaṭṭati. Visuṃ nisinnesupi ucce yāne nisinnena nīce nisinnassa desetuṃ vaṭṭati, samappamāṇepi vaṭṭati. Purime yāne nisinnena pacchime nisinnassa vaṭṭati. Pacchime pana uccatarepi nisinnena desetuṃ na vaṭṭati.

640. ‘One in a vehicle’: Here, even if one is held by two people with their hands joined, or is placed on a cloth and carried by a bamboo pole, or is in an unyoked vehicle such as a palanquin, or is seated on just a wheel that has been dismantled and set down, one is counted as ‘one in a vehicle’. But if both the teacher and listener are seated in the same vehicle, it is permissible to teach. Even when seated in separate vehicles, it is permissible for one seated in a higher vehicle to teach one seated in a lower one; it is also permissible if the vehicles are of equal height. It is permissible for one seated in a front vehicle to teach one seated in a rear one. But it is not permissible for one seated in a rear vehicle to teach, even if it is higher.

641. Sayanagatassāti antamaso kaṭasārakepi pakatibhūmiyampi nipannassa uccepi mañcapīṭhe vā bhūmipadese vā ṭhitena nisinnena vā desetuṃ na vaṭṭati. Sayanagatena pana sayanagatassa uccatare vā samappamāṇe vā nipannena desetuṃ vaṭṭati. Nipannena ca ṭhitassa vā nisinnassa vā desetuṃ vaṭṭati, nisinnenāpi ṭhitassa vā nisinnassa vā vaṭṭati. Ṭhitena ṭhitasseva vaṭṭati.

641. ‘One who is lying down’: It is not permissible for one who is standing or sitting, whether on a higher bed or chair or on a higher spot on the ground, to teach a person who is lying down, even if on a grass mat or on the natural ground. But it is permissible for one who is lying down to teach another who is lying down on a higher bed or one of equal height. And it is permissible for one who is lying down to teach one who is standing or sitting; it is also permissible for one who is sitting to teach one who is standing or sitting. It is permissible for one who is standing to teach only one who is also standing.

642. Pallatthikāyāti āyogapallatthikāya vā hatthapallatthikāya vā dussapallatthikāya vā yāya kāyaci pallatthikāya nisinnassa agilānassa desetuṃ na vaṭṭati.

642. ‘With a binding posture’: It is not proper to teach a person who is not ill and is sitting with any kind of binding posture, whether with a posture-retaining band, with the hands clasped around the knees, or with a cloth used as a band.

643. Veṭhitasīsassāti dussaveṭhanena vā moḷiādīhi vā yathā kesanto na dissati; evaṃ veṭhitasīsassa.

643. ‘One with a wrapped head’ means one whose head is wrapped with a cloth, a turban, a crown, or the like, in such a way that the hairline is not visible.

644. Oguṇṭhitasīsassāti sasīsaṃ pārutassa.

644. ‘One with a covered head’ means of one who is cloaked including the head.

645. Chamāyaṃ nisinnenāti bhūmiyaṃ nisinnena. Āsane nisinnassāti antamaso vatthampi tiṇānipi santharitvā nisinnassa.

645. ‘By one sitting on the ground’ means by one sitting on the earth. ‘To one sitting on a seat’ means to one sitting on, at the least, a spread-out cloth or grasses.

647. Chapakassāti caṇḍālassa. Chapakīti caṇḍālī. Nilīnoti paṭicchanno hutvā. Yatra hi nāmāti yo hi nāma. Sabbamidaṃ carimaṃ katanti tattheva paripatīti ‘‘sabbo ayaṃ loko saṅkaraṃ gato nimmariyādo’’ti imaṃ vacanaṃ vatvā tattheva tesaṃ dvinnampi antarā rukkhato patito. Patitvā ca pana ubhinnampi purato ṭhatvā imaṃ gāthaṃ abhāsi –

647. ‘Of a chapaka’ means of a caṇḍāla. ‘Chapakī’ means a caṇḍālī. ‘Nilīno’ means having been concealed. ‘Yatra hi nāma’ means ‘whoever indeed’. Regarding the phrase ‘paripatīti’ (he fell): Having uttered the words, ‘This whole world has become corrupt, without boundaries,’ he fell from the tree right there between the two of them. And having fallen, he stood before both of them and spoke this verse:

‘‘Ubho atthaṃ na jānanti…pe… asmā kumbhamivābhidā’’ti.

‘Both do not know the meaning… (and so on) …as a stone shatters a pot.’

Tattha ubho atthaṃ na jānantīti dvepi janā pāḷiyā atthaṃ na jānanti. Dhammaṃ na passareti pāḷiṃ na passanti. Katame te ubhoti? ‘‘Yo cāyaṃ mantaṃ [Pg.170] vāceti, yo cādhammenadhīyatī’’ti. Evaṃ brāhmaṇañca rājānañca ubhopi adhammikabhāve ṭhapesi.

Therein, ‘both do not know the meaning’ means both people do not know the meaning of the Pāḷi. ‘They do not see the Dhamma’ means they do not see the Pāḷi. Who are these two? ‘He who recites the mantra, and he who learns it unrighteously.’ Thus he established both the brahmin and the king in the state of being unrighteous.

Tato brāhmaṇo sālīnanti gāthamāha. Tassattho – jānāmahaṃ bho ‘‘ayaṃ adhammo’’ti; api ca kho mayā dīgharattaṃ saputtadāraparijanena rañño santako sālīnaṃ odano bhutto. Sucimaṃsūpasecanoti nānappakāravikatisampāditaṃ sucimaṃsūpasecanaṃ missīkaraṇamassāti sucimaṃsūpasecano. Tasmā dhamme na vattāmīti yasmā evaṃ mayā rañño odano bhutto, aññe ca bahū lābhā laddhā, tasmā dhamme ahaṃ na vattāmi udare baddho hutvā, na dhammaṃ ajānanto. Ayañhi dhammo ariyehi vaṇṇito pasattho thomitoti jānāmi.

Then the brahmin spoke the verse beginning with 'sālīnaṃ'. Its meaning is: 'I know, sir, that this is unrighteous; but for a long time I, together with my wife, children, and retinue, have eaten the king's rice from fine grains.' 'With a relish of pure meat' means that it has a relish of pure meat, prepared and perfected with various special modifications, mixed in. 'Therefore I do not act righteously' means: because I have thus eaten the king's rice and have received many other gains, therefore I do not act righteously, being bound by my belly; it is not that I fail to act righteously because I am ignorant of the Dhamma. For I know: 'This Dhamma is praised, commended, and extolled by the noble ones.'

Atha naṃ chapako ‘‘dhiratthū’’tiādinā gāthādvayena ajjhabhāsi. Tassattho – yo tayā dhanalābho ca yasalābho ca laddho, dhiratthu taṃ dhanalābhaṃ yasalābhañca brāhmaṇa. Kasmā? Yasmā ayaṃ tayā laddho lābho āyatiṃ apāyesu vinipātanahetunā sampati ca adhammacaraṇena vutti nāma hoti. Evarūpā yā vutti āyatiṃ vinipātena idha adhammacaraṇena vā nippajjati, kiṃ tāya vuttiyā? Tena vuttaṃ –

Then the outcast addressed him with two verses beginning with 'dhiratthu'. The meaning is: 'Shame on the gain of wealth and the gain of fame that you have acquired, brahmin. Why? Because this gain acquired by you is called a livelihood by means of being a cause for ruinous fall into states of woe in the future, and by means of unrighteous conduct in the present. What is the use of such a livelihood, which is accomplished through ruinous fall in the future or through unrighteous conduct in this life?' Therefore it was said:

‘‘Dhiratthu taṃ dhanalābhaṃ, yasalābhañca brāhmaṇa;

Yā vutti vinipātena, adhammacaraṇena vā’’ti.

'Shame on that gain of wealth, and gain of fame, O brahmin, the livelihood which is accomplished through ruinous fall or through unrighteous conduct.'

Paribbaja mahābrahmeti mahābrāhmaṇa ito disā sīghaṃ palāyassu. Pacantaññepi pāṇinoti aññepi sattā pacanti ceva bhuñjanti ca; na kevalaṃ tvañceva rājā ca. Mā tvaṃ adhammo ācarito asmā kumbhamivābhidāti sace hi tvaṃ ito aparibbajitvā imaṃ adhammaṃ ācarissasi, tato tvaṃ so adhammo evaṃ ācarito yathā udakakumbhaṃ pāsāṇo bhindeyya; evaṃ bhecchati, tena mayaṃ taṃ vadāma –

'Wander forth, great brahmin' means: 'O great brahmin, flee swiftly from this place.' 'Other beings also cook' means: 'Other beings also cook and eat; it is not just you and the king.' 'May the unrighteousness you have practiced not shatter you like a stone shatters a pot' means: 'For if you, not wandering forth from here, practice this unrighteousness, then that unrighteousness so practiced will shatter you just as a stone might shatter a water pot. Therefore we say to you:'

‘‘Paribbaja mahābrahme, pacantaññepi pāṇino;

Mā tvaṃ adhammo ācarito, asmā kumbhamivābhidā’’ti.

'Wander forth, great brahmin, other beings also cook. May the unrighteousness you have practiced not shatter you, as a stone shatters a pot.'

Ucce āsaneti antamaso bhūmippadesepi unnataṭṭhāne nisinnassa desetuṃ na vaṭṭati.

'On a high seat': It is not proper to teach one who is seated on a high place, even if it is merely a raised spot on the ground.

648. Na [Pg.171] ṭhito nisinnassāti sacepi therupaṭṭhānaṃ gantvā ṭhitaṃ daharabhikkhuṃ āsane nisinno mahāthero pañhaṃ pucchati, na kathetabbaṃ. Gāravena pana theraṃ uṭṭhahitvā pucchathāti vattuṃ na sakkā, passe ṭhitabhikkhussa kathemīti kathetuṃ vaṭṭati.

648. 'Not while standing to one who is seated': Even if a senior elder, seated on a seat, asks a question of a junior monk who has gone to attend on him and is standing, he should not speak. But out of respect, it is not possible to say to the elder, 'Please stand up and ask.' It is, however, proper to speak with the thought, 'I am speaking to the monk standing nearby.'

649. Na pacchato gacchantenāti ettha sace purato gacchanto pacchato gacchantaṃ pañhaṃ pucchati, na kathetabbaṃ. Pacchimassa bhikkhuno kathemīti kathetuṃ vaṭṭati. Saddhiṃ uggahitadhammaṃ pana sajjhāyituṃ vaṭṭati. Samadhurena gacchantassa kathetuṃ vaṭṭati.

649. 'Not while walking behind': Here, if one walking in front asks a question of one walking behind, it should not be answered. It is proper to answer, thinking, ‘I will speak to the monk behind.’ Furthermore, it is proper to recite together the Dhamma that has been learned. It is proper to speak to one who is walking side-by-side.

650. Na uppathenāti etthāpi sace dvepi sakaṭapathe ekekacakkapathena vā uppathena vā samadhuraṃ gacchanti, vaṭṭati.

650. 'Not by an improper path': Here too, if both go side-by-side on a cart-track, or on a single wheel-track, or by an improper path, it is proper to teach.

651. Asañciccāti paṭicchannaṭṭhānaṃ gacchantassa sahasā uccāro vā passāvo vā nikkhamati, asañcicca kato nāma anāpatti.

651. 'Unintentionally': If, while going to a secluded place, excrement or urine suddenly comes out, it is called ‘done unintentionally’; there is no offense.

652. Na hariteti ettha yampi jīvarukkhassa mūlaṃ pathaviyaṃ dissamānaṃ gacchati, sākhā vā bhūmilaggā gacchati, sabbaṃ haritasaṅkhātameva. Khandhe nisīditvā appaharitaṭṭhāne pātetuṃ vaṭṭati. Appaharitaṭṭhānaṃ olokentasseva sahasā nikkhamati, gilānaṭṭhāne ṭhito hoti, vaṭṭati. Appaharite katoti appaharitaṃ alabhantena tiṇaṇḍupakaṃ vā palālaṇḍupakaṃ vā ṭhapetvā katopi pacchā haritaṃ ottharati, vaṭṭatiyeva. Kheḷena cettha siṅghāṇikāpi saṅgahitāti mahāpaccariyaṃ vuttaṃ.

652. 'Not on greenery': Here, whatever root of a living tree is visible on the ground, or a branch that is touching the ground, all this is considered greenery. It is proper to sit on the trunk and relieve oneself in a place with no greenery. If it comes out suddenly while one is looking for a place with no greenery, one is in the position of a sick person; therefore, it is proper. 'Done in a place with no greenery': For one who cannot find a place with no greenery, having placed a ball of grass or a ball of straw, even if what is done afterwards covers the greenery, it is still proper. And here, along with spittle, mucus is also included, so it is said in the Mahāpaccariya.

653. Na udaketi etaṃ paribhogaudakameva sandhāya vuttaṃ, vaccakuṭisamuddādiudakesu pana aparibhogesu anāpatti. Deve vassante samantato udakogho hoti, anudakaṭṭhānaṃ olokentasseva nikkhamati, vaṭṭati. Mahāpaccariyaṃ vuttaṃ – ‘‘etādise kāle anudakaṭṭhānaṃ alabhantena kātuṃ vaṭṭatī’’ti. Sesaṃ sabbasikkhāpadesu uttānatthameva.

653. 'Not in water': This was said referring only to water fit for use. However, there is no offense regarding water not fit for use, such as water in latrines, oceans, and so on. When it is raining and there is a flood of water all around, if it comes out while one is looking for a place without water, it is proper. It is said in the Mahāpaccariya: “At such a time, it is proper for one who cannot find a place without water to do so.” The meaning of the rest in all the training rules is clear.

Sattamo vaggo.

The Seventh Chapter.

Samuṭṭhānādidīpanatthāya panettha idaṃ pakiṇṇakaṃ – ujjagghikauccāsaddapaṭisaṃyuttāni cattāri, sakabaḷena mukhena byāharaṇaṃ ekaṃ, chamānīcāsanaṭhānapacchatogamanauppathagamanapaṭisaṃyuttāni pañcāti imāni dasa sikkhāpadāni samanubhāsanasamuṭṭhānāni kāyavācācittato samuṭṭhahanti, kiriyāni, saññāvimokkhāni[Pg.172], sacittakāni, lokavajjāni, kāyakammavacīkammāni, akusalacittāni, dukkhavedanānīti.

For the purpose of explaining the origins and so forth, here is this miscellany: The four training rules connected with boisterous laughter and loud noise; the one training rule concerning speaking with the mouth full; and the five training rules connected with teaching Dhamma to one who is on the ground, on a low seat, standing, walking behind, and walking by an improper path—thus, these ten training rules have an origin like that of the Samanubhāsana rule. They arise from body, speech, and mind; they are offenses of commission, resolved by awareness, intentional, worldly faults, bodily and verbal actions, arise from unwholesome minds, and have painful feeling.

Sūpodanaviññattisikkhāpadaṃ theyyasatthasamuṭṭhānaṃ kāyacittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

The training rule on requesting curry or rice has an origin like the rules on theft and instruction; it arises from body and mind, and from body, speech, and mind. It is an offense of commission, is resolved by awareness, is intentional, is a worldly fault, is a bodily action and a verbal action, arises from an unwholesome mind, and has a painful feeling.

Chattapāṇidaṇḍapāṇisatthapāṇiāvudhapāṇipādukaupāhanayānasayanapallatthikaveṭhitaoguṇṭhitanāmakāni ekādasa sikkhāpadāni dhammadesanasamuṭṭhānāni vācācittato samuṭṭhahanti, kiriyākiriyāni, saññāvimokkhāni, sacittakāni, lokavajjāni, vacīkammāni, akusalacittāni, dukkhavedanānīti.

The eleven training rules named: teaching Dhamma to one holding an umbrella, holding a staff, holding a knife, holding a weapon, wearing shoes, wearing sandals, in a vehicle, lying down, sitting cross-legged, with the head wrapped, and with the body veiled, have an origin from teaching the Dhamma. They arise from speech and mind. They are offenses of commission and omission, are resolved by awareness, are intentional, are worldly faults, are verbal actions, arise from unwholesome minds, and have a painful feeling.

Avasesāni tepaṇṇāsa sikkhāpadāni paṭhamapārājikasamuṭṭhānānīti.

The remaining fifty-three training rules have the same origin as the first Pārājika offense.

Sabbasekhiyesu ābādhapaccayā anāpatti, thūpīkatapiṇḍapāte sūpabyañjanena paṭicchādane ujjhānasaññimhīti tīsu sikkhāpadesu gilāno natthīti.

In all the Sekhiya rules, there is no offense on account of illness. However, in these three training rules—making a stupa-shaped heap of rice, covering curry or condiments with rice, and [eating while] finding fault—there is no [exemption for a] sick person.

Sekhiyavaṇṇanā niṭṭhitā.

The commentary on the Sekhiya is concluded.

Sekhiyakaṇḍaṃ niṭṭhitaṃ.

The Sekhiya Section is concluded.

8. Sattādhikaraṇasamathā

8. The Seven Settlers of Disputes

655. Adhikaraṇasamathesu – sattāti tesaṃ dhammānaṃ saṅkhyāparicchedo. Catubbidhaṃ adhikaraṇaṃ samenti vūpasamentīti adhikaraṇasamathā. Tesaṃ vitthāro khandhake ca parivāre ca vutto, tassatthaṃ tattheva vaṇṇayissāma. Sesaṃ sabbattha uttānamevāti.

655. In 'adhikaraṇasamathesu' (among the settlers of disputes), the word 'satta' (seven) is the numerical delimiter of those principles. Because they settle and pacify the four kinds of disputes, they are called 'adhikaraṇasamathā' (settlers of disputes). Their detail was spoken by the Blessed One in the Khandhaka and the Parivāra, and we will explain the meaning of that detail only there. The remainder is self-evident everywhere.

Samantapāsādikāya vinayasaṃvaṇṇanāya

In the Samantapāsādikā, the commentary on the Vinaya,

Bhikkhuvibhaṅgavaṇṇanā niṭṭhitā.

The commentary on the Bhikkhuvibhaṅga is concluded.

Anantarāyena yathā, niṭṭhitā vaṇṇanā ayaṃ;

Anantarāyena tathā, santiṃ pappontu pāṇino.

Just as this commentary has been concluded without hindrance, so too may beings attain peace without hindrance.

Ciraṃ tiṭṭhatu saddhammo, kāle vassaṃ ciraṃ pajaṃ;

Tappetu devo dhammena, rājā rakkhatu medaninti.

May the good Dhamma endure for a long time. May the deva, raining in due season, long satisfy the people. May the king righteously protect the earth.

Mahāvibhaṅgo niṭṭhito.

The Mahāvibhaṅga is concluded.

Namo tassa bhagavato arahato sammāsambuddhassa

Homage to the Blessed One, the Arahant, the Perfectly Enlightened One.

Bhikkhunīvibhaṅgavaṇṇanā

Commentary on the Bhikkhunīvibhaṅga

1. Pārājikakaṇḍaṃ (bhikkhunīvibhaṅgavaṇṇanā)

The Pārājika Section

Yo [Pg.173] bhikkhūnaṃ vibhaṅgassa, saṅgahito anantaraṃ;

Bhikkhunīnaṃ vibhaṅgassa, tassa saṃvaṇṇanākkamo.

1. The order of the commentary is for that Bhikkhunī Vibhaṅga which was compiled immediately after the Bhikkhu Vibhaṅga.

Patto yato tato tassa, apubbapadavaṇṇanaṃ;

Kātuṃ pārājike tāva, hoti saṃvaṇṇanā ayaṃ.

Since its turn has come, therefore, in order to provide a commentary on words not previously explained, this commentary will first be on the Pārājika.

1. Paṭhamapārājikasikkhāpadavaṇṇanā

Commentary on the First Pārājika Training Rule

656. Tena samayena buddho bhagavā sāvatthiyaṃ viharati…pe… sāḷho migāranattāti ettha sāḷhoti tassa nāmaṃ; migāramātuyā pana nattā hoti, tena vuttaṃ – ‘‘migāranattā’’ti. Navakammikanti navakammādhiṭṭhāyikaṃ. Paṇḍitāti paṇḍiccena samannāgatā. Byattāti veyyattikena samannāgatā. Medhāvinīti pāḷiggahaṇe satipubbaṅgamāya paññāya atthaggahaṇe paññāpubbaṅgamāya satiyā samannāgatā. Dakkhāti chekā; avirajjhitvā sīghaṃ kattabbakārinīti attho. Analasāti ālasiyavirahitā. Tatrupāyāyāti tesu tesu kammesu upāyabhūtāya. Vīmaṃsāyāti kattabbakammupaparikkhāya. Samannāgatāti sampayuttā. Alaṃ kātunti samatthā taṃ taṃ kammaṃ kātuṃ. Alaṃ saṃvidhātunti evañca evañca idaṃ hotūti evaṃ saṃvidahitumpi samatthā. Katākataṃ jānitunti katañca akatañca jānituṃ. Teti te ubho; sā ca sundarīnandā so ca sāḷhoti attho. Bhattaggeti parivesanaṭṭhāne. Nikūṭeti koṇasadisaṃ katvā dassite gambhīre. Vissaro me bhavissatīti virūpo me saro [Pg.174] bhavissati; vippakārasaddo bhavissatīti attho. Patimānentīti apekkhamānā. Kyāhanti kiṃ ahaṃ. Jarādubbalāti jarāya dubbalā. Caraṇagilānāti pādarogena samannāgatā.

1. 656. In 'tena samayena... sāḷho migāranattā'ti' (At that time... Sāḷha, grandson of Migāra), 'Sāḷha' is his name; and because he was the grandson of Migāra's mother, it is said 'migāranattā'. 'Navakammikanti' means one who supervises new work. 'Paṇḍitāti' means endowed with wisdom. 'Byattāti' means endowed with expertise. 'Medhāvinīti' means endowed with wisdom preceded by mindfulness in grasping the Pāḷi, and with mindfulness preceded by wisdom in grasping the meaning. 'Dakkhāti' means adept; the meaning is one who does what should be done quickly, without failing. 'Analasāti' means free from laziness. 'Tatrupāyāyāti' means being a means for those various tasks. 'Vīmaṃsāyāti' means for examining the work to be done. 'Samannāgatāti' means associated. 'Alaṃ kātunti' means capable of doing that various work. 'Alaṃ saṃvidhātunti' means also capable of arranging thus: 'Let this be in this way and this way.' 'Katākataṃ jānitunti' means to know what has been done and what has not been done. 'Teti' means those two; the meaning is she, Sundarīnandā, and he, Sāḷha. 'Bhattaggeti' means at the place of serving food. 'Nikūṭeti' means in a deep place shown, having been made like a corner. 'Vissaro me bhavissatī'ti' means 'my sound will be deformed'; the meaning is 'it will be a distorted sound.' 'Patimānentīti' means expecting. The word 'kyāhaṃ' should be divided as 'kiṃ ahaṃ' (what I). 'Jarādubbalāti' means weak due to old age. 'Caraṇagilānāti' means endowed with a foot disease.

657-8. Avassutāti kāyasaṃsaggarāgena avassutā; tintā kilinnāti attho. Padabhājane panassa tameva rāgaṃ gahetvā ‘‘sārattā’’tiādi vuttaṃ. Tattha sārattāti vatthaṃ viya raṅgajātena kāyasaṃsaggarāgena suṭṭhu rattā. Apekkhavatīti tasseva rāgassa vasena tasmiṃ purise pavattāya apekkhāya samannāgatā. Paṭibaddhacittāti tena rāgena tasmiṃ purise bandhitvā ṭhapitacittā viya. Esa nayo dutiyapadavibhaṅgepi. Purisapuggalassāti purisasaṅkhātassa puggalassa. Adhakkhakanti akkhakānaṃ adho. Ubbhajāṇumaṇḍalanti jāṇumaṇḍalānaṃ upari. Padabhājane pana padapaṭipāṭiyā eva ‘‘heṭṭhakkhakaṃ uparijāṇumaṇḍala’’nti vuttaṃ. Ettha ca ubbhakapparampi ubbhajāṇumaṇḍaleneva saṅgahitaṃ. Sesaṃ mahāvibhaṅge vuttanayeneva veditabbaṃ. Purimāyo upādāyāti sādhāraṇapārājikehi pārājikāyo catasso upādāyāti attho. Ubbhajāṇumaṇḍalikāti idaṃ pana imissā pārājikāya nāmamattaṃ, tasmā padabhājane na vicāritaṃ.

656. 657-8. 'Avassutā' means drenched by lust for bodily contact; the meaning is 'tintā kilinnā' (moistened, wet). In the word analysis, however, taking that very lust, 'sārattā,' etc., was said. Therein, 'sārattā' means thoroughly impassioned by lust for bodily contact, like a cloth with dye. 'Apekkhavatī' means endowed with the expectation that has arisen towards that man under the influence of that very lust. 'Paṭibaddhacittā' means as if her mind were bound and fixed upon that man by that lust. This is the method in the analysis of the second phrase as well. 'Purisapuggalassāti' means of the individual designated as a man. 'Adhakkhakanti' means below the collarbones. 'Ubbhajāṇumaṇḍalanti' means above the knee-orbs. In the word analysis, however, following the sequence of words, it is said 'heṭṭhakkhakaṃ uparijāṇumaṇḍalaṃ' (below the collarbone, above the knee-orbs). And here, what is above the elbow is also included by the term 'ubbhajāṇumaṇḍala'. The remainder should be understood according to the method explained in the Mahāvibhaṅga. 'Purimāyo upādāyāti' means taking into account the four pārājikas from the common pārājikas. This term 'ubbhajāṇumaṇḍalikāti', however, is merely the name of this pārājika, therefore it is not analyzed in the word analysis.

659. Evaṃ uddiṭṭhasikkhāpadaṃ padānukkamena vibhajitvā idāni avassutādibhedena āpattibhedaṃ dassetuṃ ‘‘ubhatoavassute’’tiādimāha. Tattha ubhatoavassuteti ubhatoavassave; bhikkhuniyā ceva purisassa ca kāyasaṃsaggarāgena avassutabhāve satīti attho. Kāyena kāyaṃ āmasatīti bhikkhunī yathāparicchinnena kāyena purisassa yaṃkiñci kāyaṃ puriso vā yena kenaci kāyena bhikkhuniyā yathāparicchinnaṃ kāyaṃ āmasati, ubhayathāpi bhikkhuniyā pārājikaṃ. Kāyena kāyapaṭibaddhanti vuttappakāreneva attano kāyena purisassa kāyapaṭibaddhaṃ. Āmasatīti ettha sayaṃ vā āmasatu, tassa vā āmasanaṃ sādiyatu, thullaccayameva. Kāyapaṭibaddhena kāyanti attano vuttappakārakāyapaṭibaddhena purisassa kāyaṃ. Āmasatīti idhāpi sayaṃ vā āmasatu, tassa vā āmasanaṃ sādiyatu, thullaccayameva. Avasesapadesupi imināva nayena vinicchayo veditabbo.

Having thus analyzed the declared training rule according to the sequence of words, now, in order to show the classification of offenses according to the distinction of being impassioned, etc., he said 'ubhatoavassute' ('when both are impassioned'), etc. Therein, 'ubhatoavassuteti' means when there is impassionment on both sides; the meaning is when there is a state of being drenched by lust for bodily contact on the part of both the bhikkhunī and the man. 'Kāyena kāyaṃ āmasatīti' (touches body with body) means: if a bhikkhunī touches any part of a man's body with her own body within the specified region, or a man touches the bhikkhunī's body within the specified region with any part of his body, in both cases it is a pārājika for the bhikkhunī. 'Kāyena kāyapaṭibaddhanti' (with the body, something attached to the body) means: with her own body in the manner described, she touches something attached to the man's body. In this case of 'āmasati' (touches), whether she herself touches or she consents to his touching, it is only a thullaccaya offense. 'Kāyapaṭibaddhena kāyanti' (with something attached to the body, the body) means: with something attached to her own body in the manner described, she touches the man's body. Here too, in the case of 'āmasati' (touches), whether she herself touches or she consents to his touching, it is only a thullaccaya offense. In the remaining phrases as well, the decision should be understood by this same method.

Sace [Pg.175] pana bhikkhu ceva bhikkhunī ca hoti, tatra ce bhikkhunī āmasati, bhikkhu niccalo hutvā cittena sādiyati, bhikkhu āpattiyā na kāretabbo. Sace bhikkhu āmasati, bhikkhunī niccalā hutvā citteneva adhivāseti, kāyaṅgaṃ acopayamānāpi pārājikakkhette pārājikena, thullaccayakkhette thullaccayena, dukkaṭakkhette dukkaṭena kāretabbā. Kasmā? ‘‘Kāyasaṃsaggaṃ sādiyeyyā’’ti vuttattā. Ayaṃ aṭṭhakathāsu vinicchayo. Evaṃ pana sati kiriyāsamuṭṭhānatā na dissati, tasmā tabbahulanayena sā vuttāti veditabbā.

If there is a bhikkhu and a bhikkhunī, and if the bhikkhunī touches him, and the bhikkhu, remaining still, consents in his mind, the bhikkhu is not to be charged with an offense. If the bhikkhu touches her, and the bhikkhunī, remaining still, consents with her mind alone—even without moving a part of her body—she is to be charged with a pārājika in a region for a pārājika, with a thullaccaya in a region for a thullaccaya, and with a dukkaṭa in a region for a dukkaṭa. Why? Because it is said, “One might consent to bodily contact.” This is the decision in the commentaries. However, this being so, the arising from action is not apparent; therefore, it should be understood that this was stated according to the principle of predominance.

660. Ubbhakkhakanti akkhakānaṃ upari. Adhojāṇumaṇḍalanti jāṇumaṇḍalānaṃ heṭṭhā. Ettha ca adhokapparampi adhojāṇumaṇḍaleneva saṅgahitaṃ.

660. `Ubbhakkhaka` means above the collarbones. `Adhojāṇumaṇḍala` means below the kneecaps. And here, even the area below the elbow is included by the term `adhojāṇumaṇḍala`.

662. Ekatoavassuteti ettha kiñcāpi ekatoti avisesena vuttaṃ, tathāpi bhikkhuniyā eva avassute sati ayaṃ āpattibhedo vuttoti veditabbo.

662. In the phrase `ekatoavassute`, although `ekato` is stated without distinction, it should nevertheless be understood that this distinction of offenses is stated for when the bhikkhunī alone is overcome by lust.

Tatrāyaṃ ādito paṭṭhāya vinicchayo – bhikkhunī kāyasaṃsaggarāgena avassutā, purisopi tatheva. Adhakkhake ubbhajāṇumaṇḍale kāyappadese kāyasaṃsaggasādiyane sati bhikkhuniyā pārājikaṃ. Bhikkhuniyā kāyasaṃsaggarāgo, purisassa methunarāgo vā gehassitapemaṃ vā suddhacittaṃ vā hotu, thullaccayameva. Bhikkhuniyā methunarāgo, purisassa kāyasaṃsaggarāgo vā methunarāgo vā gahessitapemaṃ vā suddhacittaṃ vā hotu, dukkaṭaṃ. Bhikkhuniyā gehassitapemaṃ, purisassa vuttesu catūsu yaṃ vā taṃ vā hotu, dukkaṭameva. Bhikkhuniyā suddhacittaṃ, purisassa vuttesu catūsu yaṃ vā taṃ vā hotu, anāpatti.

Herein, this is the decision from the beginning: if a bhikkhunī is overcome with lust for bodily contact, and the man is likewise, when there is consenting to bodily contact in the bodily region below the collarbones and above the kneecaps, it is a pārājika for the bhikkhunī. If the bhikkhunī has lust for bodily contact, and the man has sexual desire, or household affection, or a pure mind, it is only a thullaccaya. If the bhikkhunī has sexual desire, and the man has lust for bodily contact, or sexual desire, or household affection, or a pure mind, it is a dukkaṭa. If the bhikkhunī has household affection, and the man has any of the four states mentioned, it is only a dukkaṭa. If the bhikkhunī has a pure mind, and the man has any of the four states mentioned, there is no offense.

Sace pana bhikkhu ceva hoti bhikkhunī ca ubhinnaṃ kāyasaṃsaggarāgo, bhikkhussa saṅghādiseso, bhikkhuniyā pārājikaṃ. Bhikkhuniyā kāyasaṃsaggarāgo, bhikkhussa methunarāgo vā gehassitapemaṃ vā, bhikkhuniyā thullaccayaṃ, bhikkhussa dukkaṭaṃ. Ubhinnaṃ methunarāgo vā gehassitapemaṃ vā, ubhinnampi dukkaṭameva. Yassa yattha suddhacittaṃ, tassa tattha anāpatti. Ubhinnampi suddhacittaṃ, ubhinnampi anāpatti.

However, if there is a bhikkhu and a bhikkhunī and both have lust for bodily contact, it is a saṅghādisesa for the bhikkhu and a pārājika for the bhikkhunī. If the bhikkhunī has lust for bodily contact, and the bhikkhu has sexual desire or household affection, it is a thullaccaya for the bhikkhunī and a dukkaṭa for the bhikkhu. If both have sexual desire or household affection, it is only a dukkaṭa for both. For whomever, in any instance, there is a pure mind, for that person in that instance there is no offense. If both have a pure mind, there is no offense for either.

663. Anāpatti [Pg.176] asañciccātiādīsu virajjhitvā vā āmasantiyā aññavihitāya vā ‘‘ayaṃ puriso vā itthī vā’’ti ajānantiyā vā tena phuṭṭhāyapi taṃ phassaṃ asādiyantiyā vā āmasanepi sati anāpatti. Sesaṃ sabbattha uttānameva.

663. In the section beginning `Anāpatti asañcicca`, there is no offense for one who touches having erred, or for one who is distracted, or for one who touches without knowing, 'This is a man or a woman,' or for one who, though touched by him, does not consent to that contact. The rest is clear in all cases.

Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dvivedananti.

The arising of the first pārājika is: from action, independent of perception, intentional, a worldly fault, bodily action, from an unwholesome mind, and with two kinds of feeling.

Paṭhamapārājikaṃ.

The First Pārājika.

2. Dutiyapārājikasikkhāpadavaṇṇanā

2. Explanation of the Second Pārājika Training Rule

664. Dutiye pārājike – kacci no sāti kacci nu sā. Avaṇṇoti aguṇo. Akittīti nindā. Ayasoti parivāravipatti; parammukhagarahā vā.

664. In the second Pārājika: `kacci no sā` means `kacci nu sā`. `Avaṇṇo` means fault, the opposite of virtue. `Akitti` means censure. `Ayaso` means loss of retinue, or alternatively, reproach in one's absence.

665. Vajjapaṭicchādikāti idampi imissā pārājikāya nāmamattameva, tasmā padabhājane na vicāritaṃ. Sesamettha uttānameva.

665. `Vajjapaṭicchādikā`—this too is merely a name for this Pārājika offense; therefore, it was not examined in the word-analysis. The rest here is self-evident.

666. Sā vā ārocetīti yā pārājikaṃ āpannā, sā sayaṃ āroceti. Aṭṭhannaṃ pārājikānaṃ aññataranti bhikkhūhi sādhāraṇānaṃ catunnaṃ asādhāraṇānañca catunnameva aññataraṃ. Idañca pārājikaṃ pacchā paññattaṃ, tasmā ‘‘aṭṭhanna’’nti vibhaṅge vuttaṃ. Purimena pana saddhiṃ yugaḷattā imasmiṃ okāse ṭhapitanti veditabbaṃ. Dhuraṃ nikkhittamatteti dhure nikkhittamatte. Vitthārakathā panettha sappāṇakavaggamhi duṭṭhullasikkhāpade vuttanayeneva veditabbā. Tatra hi pācittiyaṃ, idha pārājikanti ayameva viseso. Sesaṃ tādisameva. Vajjapaṭicchādikāti idampiimissā pārājikāya nāmamatthāmeva, tasmā padabhājane na vicāritaṃ. Sesamettha uttānameva.

666. Or she reports it: whichever bhikkhunī has fallen into a Pārājika offense, she reports it herself. Any one of the eight Pārājika offenses: any one of the four that are common with bhikkhus and the four that are not common. And this Pārājika offense was laid down later; therefore, 'of the eight' is stated in the Vibhaṅga. However, it should be understood that because it forms a pair with the preceding one, it was placed in this position. Upon the mere laying down of the burden: upon the mere laying down of the burden. The detailed explanation here should be understood according to the method stated in the training rule on concealing a grave offense, in the Sappāṇaka chapter. For there it is a Pācittiya offense, while here it is a Pārājika offense—this is the only difference. The rest is just the same. `Vajjapaṭicchādikā`—this too is merely a name for this Pārājika offense; therefore, it was not examined in the word-analysis. The rest here is self-evident.

Dhuranikkhepasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

The arising of the offense of laying down the burden: it arises from body, speech, and mind; it is not from functional consciousness, it is independent of perception, it is intentional, it is blameworthy in the world, it is a bodily action and a verbal action, it arises from an unwholesome mind, and it is accompanied by painful feeling.

Dutiyapārājikaṃ.

The Second Pārājika is concluded.

3. Tatiyapārājikasikkhāpadavaṇṇanā

3. Explanation of the Third Pārājika Training Rule

669. Tatiye [Pg.177] – dhammenāti bhūtena vatthunā. Vinayenāti codetvā sāretvā. Padabhājanaṃ panassa ‘‘yena dhammena yena vinayena ukkhitto suukkhitto hotī’’ti imaṃadhippāyamattaṃ dassetuṃ vuttaṃ. Satthusāsanenāti ñattisampadāya ceva anusāvanasampadāya ca. Padabhājane panassa ‘‘jinasāsanena buddhasāsanenā’’ti vevacanamattameva vuttaṃ. Saṅghaṃ vā gaṇaṃ vātiādīsu yena saṅghena kammaṃ kataṃ, taṃ saṅghaṃ vā tattha sambahulapuggalasaṅkhātaṃ gaṇaṃ vā, ekapuggalaṃ vā taṃ kammaṃ vā na ādiyati, na anuvattati, na tattha ādaraṃ janetīti attho. Samānasaṃvāsakā bhikkhū vuccanti sahāyā, so tehi saddhiṃ natthīti ettha ‘‘ekakammaṃ ekuddeso samasikkhatā’’ti ayaṃ tāva saṃvāso; samāno saṃvāso etesanti samānasaṃvāsakā.Evarūpā bhikkhū bhikkhussa tasmiṃ saṃvāse saha ayanabhāvena sahāyāti vuccanti. Idāni yena saṃvāsena te samānasaṃvāsakāti vuttā, so saṃvāso tassa ukkhittakassa tehi saddhiṃ natthi. Yehi ca saddhiṃ tassa so saṃvāso natthi, na tena te bhikkhū attano sahāyā katā honti. Tasmā vuttaṃ ‘‘samānasaṃvāsakā bhikkhū vuccanti sahāyā, so tehi saddhiṃ natthi, tena vuccati akatasahāyo’’ti. Sesaṃ saṅghabhedasikkhāpadādīsu vuttanayattā uttānatthameva.

669. In the third [Pārājika]—'by the Dhamma' means by a true matter. 'By the Vinaya' means having accused and having made him remember. Its word analysis, however, was stated merely to show this intended meaning: 'by which Dhamma, by which Vinaya, one who is expelled is well-expelled.' 'By the Teacher’s instruction' means by the completion of the motion and by the completion of the proclamation. In its word analysis, however, only a synonym is stated: 'by the Victor’s instruction, by the Buddha’s instruction.' In 'the Sangha or a group,' and so on, the meaning is this: whichever Sangha performed the act, he does not accept that Sangha, or a group therein reckoned as many individuals, or a single individual, or that act; he does not comply; he does not generate respect for it. Herein, regarding the phrase 'Monks in common communion are called companions; he is not with them': first, this is 'communion' (saṃvāsa): having a single act, a single recitation, and the same training. Those for whom this communion is common (samāno) are 'those in common communion' (samānasaṃvāsakā). Such monks are called 'companions' (sahāyā) because of their state of going together with a monk in that communion. Now, that communion by which they are called 'those in common communion' does not exist for that expelled one together with them. And those with whom that communion of his does not exist, those monks have not been made his companions by him. Therefore it is said: 'Monks in common communion are called companions; he is not with them, hence he is called one who has not made companions.' The rest has a clear meaning, as it follows the method stated in the training rule on schism in the Sangha and so forth.

Samanubhāsanasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

The origin of the formal proclamation: it arises from body, speech, and mind; it is non-action, release through perception, intentional, worldly blameworthy, bodily action, verbal action, of unwholesome mind, and with painful feeling.

Tatiyapārājikaṃ.

The Third Pārājika is complete.

4. Catutthapārājikasikkhāpadavaṇṇanā

4. Explanation of the Fourth Pārājika Training Rule

675. Catutthe – avassutāti lokassādamittasanthavavasena kāyasaṃsaggarāgena avassutā. Dutiyapadepi eseva nayo. Purisapuggalassa hatthaggahaṇaṃ vātiādīsu pana yaṃ purisapuggalena hatthe gahaṇaṃ kataṃ, taṃ purisapuggalassa hatthaggahaṇanti vuttaṃ. Eseva nayo saṅghāṭikaṇṇaggahaṇepi. Hatthaggahaṇanti ettha ca hatthaggahaṇañca aññampi apārājikakkhette gahaṇañca [Pg.178] ekajjhaṃ katvā hatthaggahaṇanti vuttanti veditabbaṃ. Tenevassa padabhājane ‘‘hatthaggahaṇaṃ vā sādiyeyyāti hattho nāma kapparaṃ upādāya yāva agganakhā, etassa asaddhammassa paṭisevanatthāya ubbhakkhakaṃ adhojāṇumaṇḍalaṃ gahaṇaṃ sādiyati, āpatti thullaccayassā’’ti vuttaṃ. Ettha ca asaddhammoti kāyasaṃsaggo veditabbo, na methunadhammo. Na hi methunassa sāmantā thullaccayaṃ hoti. ‘‘Viññū paṭibalo kāyasaṃsaggaṃ samāpajjitunti vacanampi cettha sādhakaṃ.

675. In the fourth [Pārājika]—'corrupted' (avassutā) means corrupted by the lust for bodily contact, by way of worldly enjoyment and forming friendships. The same method applies to the second term as well. Furthermore, in 'a man's grasping of the hand,' and so on, the grasping of the hand that is done by a man is what is called 'a man's grasping of the hand.' This same method applies also to 'grasping the corner of the outer robe.' And here, in 'grasping of the hand,' it should be understood that it is stated as 'grasping of the hand' having combined both the grasping of the hand and other grasping in a non-pārājika region. For that very reason, in its word analysis it is stated: 'If she should consent to the grasping of the hand... "hand" means from the elbow up to the tips of the nails... if, for the sake of engaging in this improper conduct, she consents to a grasp above the collarbone or below the circle of the knee, there is an offense of grave transgression.' And here, 'improper conduct' should be understood as bodily contact, not as sexual intercourse. For there is no grave transgression in the vicinity of sexual intercourse. The statement, 'a discerning one is able to engage in bodily contact' is also proof in this matter.

‘‘Tissitthiyo methunaṃ taṃ na seve,Tayo purise tayo ca anariyapaṇḍake;

Na cācare methunaṃ byañjanasmiṃ,Chejjā siyā methunadhammapaccayā;

Pañhā mesā kusalehi cintitā’’ti. (pari. 481);

“One should not engage in that sexual intercourse with three types of women, three types of men, and three types of ignoble eunuchs; nor should one practice sexual intercourse in one's own orifice. There would be severance due to the condition of sexual intercourse. This question has been considered by the skillful.”

Imāya parivāre vuttāya sedamocakagāthāya virujjhatīti ce? Na; methunadhammassa pubbabhāgattā. Parivāreyeva hi ‘‘methunadhammassa pubbabhāgo jānitabbo’’ti ‘‘vaṇṇāvaṇṇo kāyasaṃsaggo duṭṭhullavācā attakāmapāricariyāgamanuppādana’’nti evaṃ sukkavissaṭṭhiādīni pañca sikkhāpadāni methunadhammassa pubbabhāgoti vuttāni. Tasmā kāyasaṃsaggo methunadhammassa pubbabhāgattā paccayo hoti. Iti chejjā siyā methunadhammapaccayāti ettha iminā pariyāyena attho veditabbo. Etenupāyena sabbapadesu vinicchayo veditabbo. Apica ‘‘saṅketaṃ vā gaccheyyā’’ti etassa padabhājane ‘‘itthannāmaṃ āgacchā’’ti. Evaṃnāmakaṃ ṭhānaṃ āgacchāti attho.

If it is asked, 'Does this not contradict this 'sweat-releasing verse' spoken in the Parivāra?' No, it does not; because it is a preliminary part of sexual intercourse. Indeed, in the Parivāra itself, beginning with 'The preliminary part of sexual intercourse should be known,' the five training rules beginning with emission of semen (sukkavissaṭṭhi)—namely, praise and dispraise, bodily contact, lewd speech, service for one's own desire, and causing to go—are said to be the preliminary part of sexual intercourse. Therefore, because bodily contact is a preliminary part of sexual intercourse, it is a condition for it. Thus, here in 'there would be severance due to the condition of sexual intercourse,' the meaning should be understood in this way. By this method, the decision should be understood in all terms. Furthermore, in the word analysis of 'or she might go to an appointed place,' it says, 'Come to such-and-such a place.' The meaning is: 'Come to a place with such a name.'

676. Aṭṭhamaṃ vatthuṃ paripūrentī assamaṇī hotīti anulomato vā paṭilomato vā ekantarikāya vā yena tena nayena aṭṭhamaṃ vatthuṃ paripūrentīyeva assamaṇī hoti. Yā pana ekaṃ vā vatthuṃ satta vā vatthūni satakkhattumpi pūreti, neva assamaṇī hoti. Āpannā āpattiyo desetvā muccati. Apicettha gaṇanūpikā āpatti veditabbā. Vuttañhetaṃ ‘‘atthāpatti desitā gaṇanūpikā, atthāpatti desitā na gaṇanūpikā’’ti. Tatrāyaṃ vinicchayo – idāni nāpajjissāmīti dhuranikkhepaṃ katvā desitā gaṇanūpikā desitagaṇanaṃ upeti pārājikassa aṅgaṃ na [Pg.179] hoti. Tasmā yā ekaṃ āpannā dhuranikkhepaṃ katvā desetvā puna kilesavasena āpajjati, puna deseti, evaṃ aṭṭha vatthūni pūrentīpi pārājikā na hoti. Yā pana āpajjitvā punapi aññaṃ vatthuṃ āpajjissāmīti saussāhāva deseti, tassā sā āpatti nagaṇanūpikā, desitāpi adesitā hoti, desitagaṇanaṃ na gacchati, pārājikasseva aṅgaṃ hoti. Aṭṭhame vatthumhi paripuṇṇamatte pārājikā hoti. Sesaṃ uttānamevāti.

676. Regarding 'completing the eighth item, she becomes a non-ascetic': whether in forward order, reverse order, with one item in between, or by whatever method, only upon completing the eighth item does she become a non-ascetic. However, a bhikkhunī who completes one item or seven items even a hundred times does not become a non-ascetic. Having confessed the offenses committed, she is released. Furthermore, here an offense that 'enters the count' should be understood. For it has been said: 'There is an offense which, when confessed, enters the count; there is an offense which, when confessed, does not enter the count.' Herein, this is the decision: an offense confessed after having laid down the burden with the thought, 'From now on, I will not fall into it,' is one that enters the count; it enters the count of confessed offenses and does not become a factor for pārājika. Therefore, a bhikkhunī who, having fallen into one offense, confesses after having laid down the burden, then falls into it again due to defilements and confesses again—even if in this way she completes eight items, she is not subject to pārājika. But she who, having fallen into an offense, confesses while still being zealous with the thought, 'I will fall into another item again,' for her that offense does not enter the count. Even though confessed, it is as if unconfessed; it does not go into the count of confessed offenses; it becomes a factor for pārājika itself. Upon the very completion of the eighth item, she is subject to pārājika. The rest is clear.

Dhuranikkhepasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dvivedananti.

It originates from the laying down of the burden; it arises from body, speech, and mind. It is an action, liberation through perception, intentional, blameworthy in the world, a bodily action, a verbal action, with unwholesome consciousness, and with two feelings.

Catutthapārājikaṃ.

The Fourth Pārājika.

Uddiṭṭhā kho ayyāyo aṭṭha pārājikā dhammāti bhikkhū ārabbha paññattā sādhāraṇā cattāro ime ca cattāroti evaṃ pātimokkhuddesamaggena uddiṭṭhā kho ayyāyo aṭṭha pārājikā dhammāti evamettha attho daṭṭhabbo. Sesaṃ mahāvibhaṅge vuttanayamevāti.

As for the phrase 'Noble ladies, the eight Pārājika dhammas have been recited': the four common ones laid down concerning the bhikkhus, and these four uncommon ones—thus, by way of the Pātimokkha recitation, 'Noble ladies, the eight dhammas called Pārājika have been recited.' In this way, the meaning here should be understood. The remainder is of the same method as was stated in the Mahāvibhaṅga.

Samantapāsādikāya vinayasaṃvaṇṇanāya bhikkhunīvibhaṅge

In the Vinaya commentary called the Samantapāsādikā, in the Bhikkhunīvibhaṅga.

Pārājikakaṇḍavaṇṇanā niṭṭhitā.

The commentary on the Pārājika section is finished.

Pārājikakaṇḍaṃ niṭṭhitaṃ.

The Pārājika Section is finished.

2. Saṅghādisesakaṇḍaṃ (bhikkhunīvibhaṅgavaṇṇanā)

2. The Saṅghādisesa Section (Commentary on the Bhikkhunīvibhaṅga)

1. Paṭhamasaṅghādisesasikkhāpadavaṇṇanā

1. Commentary on the First Saṅghādisesa Training Rule

Pārājikānantarassa[Pg.180], ayaṃ dāni bhavissati;

Saṅghādisesakaṇḍassa, anuttānatthavaṇṇanā.

Now, immediately after the Pārājika section, this will be the commentary on the unclear meaning of the Saṅghādisesa section.

678. Udositanti bhaṇḍasālā. Māyyo evaṃ avacāti ayyo mā evaṃ avaca. Apināyyāti apinu ayyā. Accāvadathāti atikkamitvā vadatha; akkosathāti vuttaṃ hoti.

678. `Udosita` means a storehouse. `Māyyo evaṃ avaca` means `ayyo mā evaṃ avaca` (Noble one, do not speak thus). `Apināyyā` is to be parsed as `apinu ayyā`. `Accāvadatha` means `atikkamitvā vadatha` (you speak transgressingly); it is said to mean `akkosatha` (you revile).

679. Ussayavādikāti mānussayavasena kodhussayavasena vivadamānā. Yasmā pana sā atthato aṭṭakārikā hoti, tasmā ‘‘ussayavādikā nāma aḍḍakārikā vuccatī’’ti padabhājane vuttaṃ. Ettha ca aḍḍoti vohārikavinicchayo vuccati, yaṃ pabbajitā ‘‘adhikaraṇa’’ntipi vadanti. Dutiyaṃ vā pariyesatīti sakkhiṃ vā sahāyaṃ vā pariyesati, dukkaṭaṃ. Gacchati vāti upassayo vā hotu bhikkhācāramaggo vā, yattha ṭhitāya ‘‘aḍḍaṃ karissāmī’’ti cittaṃ uppajjati, tato vohārikānaṃ santikaṃ gacchantiyā padavāre padavāre dukkaṭaṃ. Ekassa ārocetīti dvīsu janesu yassa kassaci ekassa kathaṃ yo koci vohārikānaṃ āroceti. Dutiyassa ārocetīti etthāpi eseva nayo.

679. `Ussayavādikā` means one who disputes by way of surging pride or by way of surging anger. Furthermore, because she is in essence one who makes a legal suit (`aḍḍakārikā`), it is therefore said in the Padabhājana: 'An `ussayavādikā` is called an `aḍḍakārikā`.' And here, `aḍḍa` is said to be the decision of judges, which renunciants also call an `adhikaraṇa`. `Dutiyaṃ vā pariyesati` means she seeks either a witness or a companion; it is a `dukkaṭa` offense. `Gacchati vā` means: whether it be a nunnery or an alms-round path, wherever she is standing when the thought, 'I will make a legal suit,' arises, from that place, for the one going to the presence of the judges, there is a `dukkaṭa` offense at every single step. `Ekassa āroceti` means when someone reports the case of any one of the two persons to the judges. For `dutiyassa āroceti`, this is the same method.

Ayaṃ panettha asammohatthāya vitthārakathā – yattha katthaci antamaso bhikkhunupassayaṃ āgatepi vohārike disvā bhikkhunī attano kathaṃ āroceti, bhikkhuniyā dukkaṭaṃ. Upāsako attano kathaṃ āroceti, bhikkhuniyā thullaccayaṃ. Paṭhamaṃ upāsako attano kathaṃ āroceti, bhikkhuniyā dukkaṭaṃ. Atha sā attano kathaṃ āroceti, thullaccayaṃ. Bhikkhunī upāsakaṃ vadati – ‘‘mama ca tava ca kathaṃ tvaṃyeva ārocehī’’ti, so attano vā kathaṃ paṭhamaṃ ārocetu bhikkhuniyā vā, paṭhamārocane dukkaṭaṃ, dutiyārocane thullaccayaṃ. Upāsako bhikkhuniṃ vadati – ‘‘mama ca tava ca kathaṃ tvaṃyeva ārocehī’’ti, etthāpi eseva nayo.

This is a detailed explanation here for the sake of non-bewilderment. Wherever, even if in a bhikkhunī's residence, upon seeing judges who have arrived, a bhikkhunī reports her own case, for the bhikkhunī there is a `dukkaṭa` offense. A layman reports his own case, for the bhikkhunī there is a `thullaccaya` offense. First, a layman reports his own case, for the bhikkhunī there is a `dukkaṭa` offense. Then, that bhikkhunī reports her own case, there is a `thullaccaya` offense. A bhikkhunī says to a layman, 'You yourself report both my case and your case.' Whether he reports his own case first or the bhikkhunī's, upon the first reporting, there is a `dukkaṭa` offense for her, and upon the second reporting, a `thullaccaya` offense. A layman says to a bhikkhunī, 'You yourself report both my case and your case'; here also, this is the same method.

Bhikkhunī [Pg.181] kappiyakārakena kathāpeti, tattha kappiyakārako vā bhikkhuniyā kathaṃ paṭhamaṃ ārocetu, itaro vā attano kathaṃ, kappiyakārako vā ubhinnampi kathaṃ, itaro vā ubhinnampi kathaṃ ārocetu, yathā vā tathā vā ārociyamāne paṭhame ārocane bhikkhuniyā dukkaṭaṃ, dutiye thullaccayaṃ. Yathā vā tathā vā ārocitaṃ pana ubhinnampi kathaṃ sutvā vohārikehi vinicchaye kate aḍḍapariyosānaṃ nāma hoti, tasmiṃ aḍḍapariyosāne bhikkhuniyā jayepi parājayepi saṅghādiseso. Sace pana gatigataṃ adhikaraṇaṃ hoti, sutapubbaṃ vohārikehi. Atha te bhikkhuniñca aḍḍakārakañca disvāva ‘‘tumhākaṃ kathanakiccaṃ natthi, jānāma mayaṃ ettha pavatti’’nti sayameva vinicchinitvā denti, evarūpe aḍḍapariyosānepi bhikkhuniyā anāpatti.

A bhikkhunī has a `kappiyakāraka` speak. In that case, whether the `kappiyakāraka` reports the bhikkhunī's case first, or the other party reports his own case, or the `kappiyakāraka` reports the cases of both, or the other party reports the cases of both—however it is reported, upon the first reporting, there is a `dukkaṭa` offense for the bhikkhunī, and upon the second, a `thullaccaya` offense. Furthermore, however the cases of both are reported, after they have been heard and the judges have made a decision, it is called the 'conclusion of the legal suit.' At that conclusion of the legal suit, whether the bhikkhunī wins or loses, there is a `saṅghādisesa` offense. But if the legal issue has already gone where it should go and has been heard before by the judges, and then they, upon seeing the bhikkhunī and the litigant, say, 'You have no need to speak; we know the proceedings here,' and decide by themselves, in such a conclusion of the legal suit, there is no offense for the bhikkhunī.

Paṭhamaṃ āpatti etassāti paṭhamāpattiko; vītikkamakkhaṇeyeva āpajjitabboti attho, taṃ paṭhamāpattikaṃ. Padabhājane pana adhippāyamattaṃ dassetuṃ ‘‘saha vatthujjhācārā āpajjati asamanubhāsanāyā’’ti vuttaṃ. Ayañhettha attho – saha vatthujjhācārā yaṃ bhikkhunī āpajjati, na tatiyāya samanubhāsanāya, ayaṃ paṭhamameva saha vatthujjhācārena āpajjitabbattā paṭhamāpattikoti. Bhikkhunisaṅghato nissāretīti nissāraṇīyo; taṃ nissāraṇīyaṃ. Padabhājane pana adhippāyamattaṃ dassetuṃ ‘‘saṅghamhā nissārīyatīti vuttaṃ. Tattha yaṃ āpannā bhikkhunī saṅghato nissārīyati, so nissāraṇīyoti evamattho daṭṭhabbo. Na hi so eva dhammo saṅghamhā kenaci nissārīyati. Tena pana dhammena bhikkhunī nissārīyati, tasmā so nissāretīti nissāraṇīyo.

`Paṭhamāpattika` means 'for which there is an offense at the beginning'; the meaning is that it is to be incurred at the very moment of transgression. That is a `paṭhamāpattika` offense. However, in the Padabhājana, merely to show the intended meaning, it was said: 'She incurs the offense together with the transgression of the basis, without formal admonition.' The meaning here is this: the offense which a bhikkhunī incurs together with the transgression of the basis, and not by a third formal admonition, is called `paṭhamāpattika` because it is to be incurred at the very beginning together with the transgression of the basis. `Nissāraṇīya` means 'it expels from the Bhikkhunīsaṅgha'. That is an expelling offense. However, in the Padabhājana, merely to show the intended meaning, it is said: 'She is expelled from the Saṅgha.' Here, the meaning should be understood thus: that by which a bhikkhunī who has incurred an offense is expelled from the Saṅgha, that is `nissāraṇīya`. For it is not that the Dhamma itself is expelled by anyone from the Saṅgha. Rather, by means of that Dhamma, the bhikkhunī is expelled. Therefore, because it expels, it is called `nissāraṇīya`.

Ākaḍḍhiyamānā gacchatīti aḍḍakārakamanussehi sayaṃ vā āgantvā dūtaṃ vā pesetvā ehīti vuccamānā vohārikānaṃ santikaṃ gacchati, tato aḍḍakārako attano vā kathaṃ paṭhamaṃ ārocetu bhikkhuniyā vā, neva paṭhamārocane dukkaṭaṃ, na dutiyārocane thullaccayaṃ. Amaccehi vinicchinitvā kate aḍḍapariyosānepi anāpattiyeva. Sacepi aḍḍakārako bhikkhuniṃ vadati ‘‘mama ca tava ca kathaṃ tvameva kathehī’’ti; kathentiyāpi kathaṃ sutvā kate aḍḍapariyosānepi anāpattiyeva.

`Ākaḍḍhiyamānā gacchati` means: being told 'Come!' by the litigating persons, who have either come themselves or sent a messenger, she goes to the presence of the judges. Then, whether the litigant reports his own case first or the bhikkhunī's case first, there is neither a `dukkaṭa` offense upon the first reporting, nor a `thullaccaya` offense upon the second reporting. Even when the conclusion of the legal suit is made after the ministers have decided, there is still no offense. Even if the litigant says to the bhikkhunī, 'You yourself state both my case and your case'; even when the conclusion of the legal suit is made after hearing the case from her as she speaks, there is still no offense.

Rakkhaṃ [Pg.182] yācatīti dhammikaṃ rakkhaṃ yācati, anāpatti. Idāni yathāyācitā rakkhā dhammikā hoti, taṃ dassetuṃ anodissa ācikkhatīti āha. Tattha atītaṃ ārabbha atthi odissaācikkhanā, atthi anodissaācikkhanā, anāgataṃ ārabbhāpi atthi odissaācikkhanā, atthi anodissaācikkhanā.

‘She requests protection’ means she requests lawful protection; there is no offense. Now, to show in what way the requested protection is lawful, it was said, ‘she explains without specifying’. In this regard, concerning the past, there is explanation by specifying and there is explanation without specifying; concerning the future, there is also explanation by specifying and there is explanation without specifying.

Kathaṃ atītaṃ ārabbha odissaācikkhanā hoti? Bhikkhunupassaye gāmadārakā dhuttādayo vā ye keci anācāraṃ vā ācaranti, rukkhaṃ vā chindanti, phalāphalaṃ vā haranti, parikkhāre vā acchindanti. Bhikkhunī vohārike upasaṅkamitvā ‘‘amhākaṃ upassaye idaṃ nāma kata’’nti vadati. ‘‘Kenā’’ti vutte ‘‘asukena ca asukena cā’’ti ācikkhati. Evaṃ atītaṃ ārabbha odissaācikkhanā hoti, sā na vaṭṭati. Tañce sutvā te vohārikā tesaṃ daṇḍaṃ karonti, sabbaṃ bhikkhuniyā gīvā hoti. Daṇḍaṃ gaṇhissantīti adhippāyepi sati gīvāyeva hoti. Sace pana tassa daṇḍaṃ gaṇhathāti vadati, pañcamāsakamatte gahite pārājikaṃ hoti.

How is there an explanation by specifying concerning the past? In a bhikkhunī's residence, village boys, drunkards and the like, or some other unrestrained persons commit misconduct, or they cut down a tree, or they take fruits great and small, or they snatch away requisites. A bhikkhunī, having approached the magistrates, says, 'In our residence, such-and-such has been done.' When asked, 'By whom?' she explains, 'By so-and-so and so-and-so.' In this way, there is an explanation by specifying concerning the past; that is not allowable. If, having heard that, those magistrates impose a fine on them, the entire liability falls upon the bhikkhunī. Even if there is the intention, 'They will take a fine,' the liability still falls upon her. Furthermore, if she says, 'Take a fine from him,' when an amount of five māsakas has been taken, it is a pārājika offense for the bhikkhunī.

‘‘Kenā’’ti vutte pana ‘‘asukenāti vattuṃ amhākaṃ na vaṭṭati, tumheyeva jānissatha. Kevalañhi mayaṃ rakkhaṃ yācāma, taṃ no detha, avahaṭabhaṇḍañca āharāpethā’’ti vattabbaṃ. Evaṃ anodissa ācikkhanā hoti, sā vaṭṭati. Evaṃ vutte sacepi te vohārikā kārake gavesitvā tesaṃ daṇḍaṃ karonti, sabbaṃ sāpateyyampi gahitaṃ bhikkhuniyā, neva gīvā na āpatti.

However, when asked, 'By whom?' it should be said: 'It is not allowable for us to say by whom. You yourselves will know. Indeed, we are merely requesting protection; give that to us, and cause the stolen goods to be brought back.' In this way, there is an explanation without specifying; that is allowable. When this has been said, even if those magistrates, having searched for the perpetrators, impose a fine on them, and even if all their property is seized, for the bhikkhunī there is neither liability nor an offense.

Parikkhāraṃ harante disvā tesaṃ anatthakāmatāya coro coroti vattumpi na vaṭṭati. Evaṃ vuttepi hi yaṃ tesaṃ daṇḍaṃ karonti, sabbampi bhikkhuniyā gīvā hoti. Attano vacanakaraṃ pana ‘‘iminā me parikkhāro gahito, taṃ āharāpehi, mā cassa daṇḍaṃ karohī’’ti vattuṃ vaṭṭati. Dāsadāsīvāpiādīnaṃ atthāya aḍḍaṃ karonti, ayaṃ akappiyaaḍḍo nāma, na vaṭṭati.

Having seen them carrying away a requisite, it is not allowable to say 'Thief! Thief!' out of a desire for their harm. For indeed, even if this is said, whatever fine they impose on them, the entire liability falls upon the bhikkhunī. However, it is allowable to say to one who will heed one's word, 'My requisite was taken by this person; cause it to be brought back, and do not impose a fine on him.' They make a legal dispute for the sake of male slaves, female slaves, reservoirs, and so on; this is called an improper dispute, and it is not allowable.

Kathaṃ anāgataṃ ārabbha odissaācikkhanā hoti? Vuttanayeneva parehi anācārādīsu katesu bhikkhunī vohārike evaṃ vadati ‘‘amhākaṃ upassaye idañcidañca karonti, rakkhaṃ no detha āyatiṃ akaraṇatthāyā’’ti. ‘‘Kena evaṃ kata’’nti vutte ca ‘‘asukena asukena cā’’ti [Pg.183] ācikkhati. Evaṃ anāgataṃ ārabbha odissaācikkhanā hoti, sāpi na vaṭṭati. Tesañhi daṇḍe kate purimanayeneva sabbaṃ bhikkhuniyā gīvā. Sesaṃ purimasadisameva.

How is there an explanation by specifying concerning the future? By the method already stated, when misconduct and so on has been committed by others, a bhikkhunī says to the magistrates, 'In our residence they do such-and-such things; give us protection for the purpose of it not being done in the future.' And when asked, 'By whom was this done?' she explains, 'By so-and-so and so-and-so.' In this way, there is an explanation by specifying concerning the future; that also is not allowable. For when a fine is imposed on them, by the previous method, the entire liability falls upon the bhikkhunī. The rest is just the same as the previous case.

Sace pana vohārikā ‘‘bhikkhunupassaye evarūpaṃ anācāraṃ karontānaṃ imaṃ nāma daṇḍaṃ karomā’’ti bheriṃ carāpetvā āṇāya atiṭṭhamāne pariyesitvā daṇḍaṃ karonti, bhikkhuniyā neva gīvā na āpatti.

Furthermore, if the magistrates, having had a drum beaten to proclaim, 'We will impose such-and-such a fine on those who commit this kind of misconduct in the bhikkhunīs' residence,' then search for and impose a fine on those who do not abide by the command, for the bhikkhunī there is neither liability nor an offense.

Yo cāyaṃ bhikkhunīnaṃ vutto, bhikkhūnampi eseva nayo. Bhikkhunopi hi odissaācikkhanā na vaṭṭati. Yaṃ tathā ācikkhite daṇḍaṃ karonti, sabbaṃ gīvā hoti. Vuttanayeneva daṇḍaṃ gaṇhāpentassa pārājikaṃ. Yo pana ‘‘daṇḍaṃ karissantī’’ti jānantopi anodissa katheti, te ca pariyesitvā daṇḍaṃ karontiyeva, na doso. Vihārasīmāya rukkhādīni chindantānaṃ vāsipharasuādīni gahetvā pāsāṇehi koṭṭenti, na vaṭṭati. Sace dhārā bhijjati, kārāpetvā dātabbā. Upadhāvitvā tesaṃ parikkhāre gaṇhanti, tampi na kātabbaṃ, lahuparivattañhi cittaṃ, theyyacetanāya uppannāya mūlacchejjampi gaccheyya. Sesaṃ uttānameva.

And this principle that was stated for the bhikkhunīs is the very same principle for the bhikkhus. For a bhikkhu also, an explanation by specifying is not allowable. When it is explained in such a way, whatever fine they impose, the entire liability falls upon him. For one who causes a fine to be taken by the method stated, it is a pārājika offense. However, for one who, even knowing 'they will impose a fine,' speaks without specifying, and they, having investigated, do indeed impose a fine, there is no fault. It is not allowable to take the axes, adzes, and so on of those cutting trees and so on within the monastery boundary and strike them with stones. If the blade breaks, it should be caused to be repaired and given back. Rushing up and taking their equipment—that also should not be done, for the mind is quick to change; if an intention to steal arises, one could even come to a root-cutting offense. The rest is clear.

Kathinasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

It has the origin-classification of the Kathina rule: it is by action, not released by perception, unintentional, an offense by convention, a bodily action, a verbal action, arising from three mind-states, and accompanied by three feelings.

Sattarasake paṭhamasikkhāpadaṃ.

The first training rule in the group of seventeen.

2. Dutiyasaṅghādisesasikkhāpadavaṇṇanā

2. Explanation of the Second Saṅghādisesa Training Rule

682. Dutiye – varabhaṇḍanti muttāmaṇiveḷuriyādi mahagghabhaṇḍaṃ.

682. In the second (training rule): ‘Choice goods’ means merchandise of great value, such as pearls, gems, beryl, and so on.

683. Anapaloketvāti anāpucchitvā. Gaṇaṃ vāti mallagaṇabhaṭiputtagaṇādikaṃ. Pūganti dhammagaṇaṃ. Seṇinti gandhikaseṇidussikaseṇiādikaṃ. Yattha yattha hi rājāno gaṇādīnaṃ gāmanigame niyyātenti ‘‘tumheva ettha anusāsathā’’ti, tattha tattha te eva issarā honti. Tasmā te sandhāya idaṃ vuttaṃ. Ettha ca rājānaṃ vā gaṇādike vā āpucchitvāpi bhikkhunisaṅgho āpucchitabbova. Ṭhapetvā kappanti titthiyesu vā [Pg.184] aññabhikkhunīsu vā pabbajitapubbaṃ kappagatikaṃ ṭhapetvāti. Sesaṃ uttānameva.

683. ‘Without having obtained leave’ means without asking. ‘Or a group’ means an association of those who worship Vishnu, an association of those who worship the Khadai nat, and so on. ‘A corporation’ means an association of righteous people. ‘A guild’ means a guild of perfume merchants, a guild of cloth merchants, and so on. For, wherever kings grant villages or towns to groups and so on, saying, 'You yourselves govern here,' there they themselves become the rulers. Therefore, this was said with reference to them. And here, even after having asked the king or the groups and so on, the community of bhikkhunīs must still be asked. ‘Excluding a suitable one’ means setting aside a suitable candidate who was previously ordained among sectarians or other bhikkhunīs. The rest is self-evident.

Corīvuṭṭhāpanasamuṭṭhānaṃ – kenaci karaṇīyena pakkantāsu bhikkhunīsu agantvā khaṇḍasīmaṃ yathānisinnaṭṭhāneyeva attano nissitakaparisāya saddhiṃ vuṭṭhāpentiyā vācācittato samuṭṭhāti, khaṇḍasīmaṃ vā nadiṃ vā gantvā vuṭṭhāpentiyā kāyavācācittato samuṭṭhāti, anāpucchā vuṭṭhāpanavasena kiriyākiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

It has the origin-classification of ordaining a thief. When, due to some business, the bhikkhunīs have departed, for a preceptor who, without going to a broken boundary, ordains a probationer with her own dependent assembly in the very place where she was sitting, it arises from speech and mind. When she ordains after going to a broken boundary or a river, it arises from body, speech, and mind. By way of ordaining without asking, it is action and non-action, release through perception, intentional, an offense by designation, a bodily action, a verbal action, of three kinds of consciousness, and of three kinds of feeling.

Dutiyasikkhāpadaṃ.

The Second Training Rule.

3. Tatiyasaṅghādisesasikkhāpadavaṇṇanā

3. Explanation of the Third Saṅghādisesa Training Rule

692. Tatiye – parikkhepaṃ atikkāmentiyāti ettha ekaṃ pādaṃ atikkāmentiyā thullaccayaṃ, dutiyena atikkantamatte saṅghādiseso. Aparikkhittassa gāmassa upacāranti ettha parikkhepārahaṭṭhānaṃ ekena pādena atikkamati thullaccayaṃ, dutiyena atikkantamatte saṅghādiseso. Apicettha sakagāmato nikkhamantiyā gāmantarapaccayā anāpatti, nikkhamitvā pana gāmantaraṃ gacchantiyā padavāre padavāre dukkaṭaṃ, ekena pādena itarassa gāmassa parikkhepe vā upacāre vā atikkantamatte thullaccayaṃ, dutiyena atikkantamatte saṅghādiseso. Tato nikkhamitvā puna sakagāmaṃ pavisantiyāpi eseva nayo. Sace pana khaṇḍapākārena vā vatichiddena vā bhikkhunivihārabhūmiyeva sakkā hoti pavisituṃ, evaṃ pavisamānāya kappiyabhūmiṃ nāma paviṭṭhā hoti, tasmā vaṭṭati. Sacepi hatthipiṭṭhiādīhi vā iddhiyā vā pavisati, vaṭṭatiyeva. Padasā gamanameva hi idhādhippetaṃ. Teneva ‘‘paṭhamaṃ pādaṃ atikkāmentiyā’’tiādimāha.

692. In the third (training rule)—regarding 'crossing an enclosure': for a bhikkhunī crossing with one foot, there is a thullaccaya offense; as soon as it is crossed with the second, there is a saṅghādisesa offense. Regarding 'the vicinity of an unenclosed village': if one crosses an area worthy of an enclosure with one foot, there is a thullaccaya offense; as soon as it is crossed with the second, there is a saṅghādisesa offense. Moreover, for a bhikkhunī leaving her own village on account of another village, there is no offense. But having left, for a bhikkhunī going to another village, at every single step there is a dukkaṭa offense. As soon as the enclosure or the vicinity of the other village is crossed with one foot, there is a thullaccaya offense; as soon as it is crossed with the second, there is a saṅghādisesa offense. For one who, having left from there, re-enters her own village, this is the same method. If, however, it is possible to enter the grounds of the bhikkhunī monastery through a broken wall or a gap in the fence, in so entering she is considered to have entered allowable ground; therefore, it is allowable. Even if she enters on the back of an elephant and so on, or by psychic power, it is indeed allowable. For, going on foot is indeed intended here. Therefore, He said, 'for one causing the first foot to cross,' and so on.

Dve gāmā bhikkhunivihārena sambaddhavatikā honti, yasmiṃ gāme bhikkhunivihāro, tattha piṇḍāya caritvā puna vihāraṃ pavisitvā sace vihāramajjhena itarassa gāmassa maggo atthi, gantuṃ vaṭṭati. Tato pana gāmato teneva maggena paccāgantabbaṃ. Sace gāmadvārena nikkhamitvā āgacchati, purimanayeneva āpattibhedo veditabbo. Sakagāmato kenaci [Pg.185] karaṇīyena bhikkhunīhi saddhiṃ nikkhantāya puna pavisanakāle hatthi vā muccati, ussāraṇā vā hoti, itarā bhikkhuniyo sahasā gāmaṃ pavisanti, yāva aññā bhikkhunī āgacchati, tāva bahigāmadvāre ṭhātabbaṃ. Sace na āgacchati, dutiyikā bhikkhunī pakkantā nāma hoti, pavisituṃ vaṭṭati.

If two villages have a connected fence by way of a bhikkhunī monastery, and in whichever village the bhikkhunī monastery is, having gone for alms-food there and re-entered the monastery, if there is a path through the middle of the monastery to the other village, it is allowable to go. But one must return from that village by that same path. If one leaves by the village gate and returns, the distinction of offenses should be understood according to the previous method. If a bhikkhunī has gone out from her own village with other bhikkhunīs for some business, and at the time of re-entering an elephant is let loose or there is a crowd surge, and the other bhikkhunīs hastily enter the village, she should stand outside at the village gate until another bhikkhunī arrives. If another does not arrive, the companion bhikkhunī is considered to have departed, so it is allowable to enter.

Pubbe mahāgāmo hoti, majjhe bhikkhunivihāro. Pacchā taṃ gāmaṃ cattāro janā labhitvā visuṃ visuṃ vatiparikkhepaṃ katvā vibhajitvā bhuñjanti, vihārato ekaṃ gāmaṃ gantuṃ vaṭṭati. Tato aparaṃ gāmaṃ dvārena vā vatichiddena vā pavisituṃ na vaṭṭati. Puna vihārameva paccāgantuṃ vaṭṭati. Kasmā? Vihārassa catugāmasādhāraṇattā.

Formerly, there was a large village, with a bhikkhunī monastery in the middle. Later, four persons obtained that village, and having made separate fence enclosures and divided it, they make use of it. From the monastery, it is allowable to go to one village. From there, it is not allowable to enter another village through a gate or a gap in the fence. It is allowable to return only to the monastery. Why? Because the monastery is common to the four villages.

Antaravāsako temiyatīti yattha yathā timaṇḍalapaṭicchādanaṃ hoti; evaṃ nivatthāya bhikkhuniyā vassakāle titthena vā atitthena vā otaritvā yattha katthaci uttarantiyā ekadvaṅgulamattampi antaravāsako temiyati. Sesaṃ nadīlakkhaṇaṃ nadīnimittakathāya āvi bhavissati. Evarūpaṃ nadiṃ titthena vā atitthena vā otaritvā uttaraṇakāle paṭhamaṃ pādaṃ uddharitvā tīre ṭhapentiyā thullaccayaṃ, dutiyapāduddhāre saṅghādiseso. Setunā gacchati, anāpatti. Padasā otaritvā uttaraṇakāle setuṃ ārohitvā uttarantiyāpi anāpatti. Setunā pana gantvā uttaraṇakāle padasā gacchantiyā āpattiyeva. Yānanāvāākāsagamanādīsupi eseva nayo. Orimatīrato pana paratīrameva akkamantiyā anāpatti. Rajanakammatthaṃ gantvā dārusaṅkaḍḍhanādikiccena dve tisso ubhayatīresu vicaranti, vaṭṭati. Sace panettha kāci kalahaṃ katvā itaraṃ tīraṃ gacchati, āpatti. Dve ekato uttaranti, ekā majjhe nadiyā kalahaṃ katvā nivattitvā orimatīrameva āgacchati, āpatti. Itarissā pana ayaṃ pakkantaṭṭhāne ṭhitā hoti, tasmā paratīraṃ gacchantiyāpi anāpatti. Nhāyituṃ vā pātuṃ vā otiṇṇā tameva tīraṃ paccuttarati, anāpatti.

'The inner robe gets wet' means: in whatever river, in whatever manner there is covering of the three circles, for a bhikkhunī thus dressed who in the rainy season descends by a ford or not by a ford and emerges at any place whatsoever, even if only one or two finger-widths of the inner robe gets wet, that is called a river. The remaining characteristics of a river will become clear in the discussion on the signs of a river. Having descended into such a river by a ford or not by a ford, at the time of emerging, for the bhikkhunī who lifts her first foot and places it on the bank, there is a thullaccaya offense; upon lifting the second foot, there is a saṅghādisesa offense. If she goes by a bridge, there is no offense. For one who descends on foot and at the time of emerging climbs onto a bridge and crosses, there is also no offense. But for one who goes by a bridge and at the time of emerging proceeds on foot, there is indeed an offense. This same method applies to going by vehicle, boat, through the sky, and so on. However, for a bhikkhunī who steps from the near bank directly to the far bank, there is no offense. If two or three bhikkhunīs, having gone for the purpose of dyeing, move about on both banks for the task of collecting firewood and so on, it is allowable. If among them one quarrels and goes to the other bank, there is an offense. If two are crossing together, and one, having quarreled in the middle of the river, turns back and returns to the near bank, there is an offense. For the other bhikkhunī, however, this one who turned back stands in the place of a departed companion; therefore, even if she goes to the far bank, there is no offense. If one has descended to bathe or to drink and comes back up on that same bank, there is no offense.

Saha aruṇuggamanāti ettha sace sajjhāyaṃ vā padhānaṃ vā aññaṃ vā kiñci kammaṃ kurumānā purearuṇeyeva dutiyikāya santikaṃ gamissāmīti ābhogaṃ karoti, ajānantiyā eva cassā aruṇo uggacchati, anāpatti. Atha pana ‘‘yāva aruṇuggamanā idheva bhavissāmī’’ti vā anābhogena vā vihārassa ekadese acchati, dutiyikāya hatthapāsaṃ na [Pg.186] otarati, aruṇuggamane saṅghādiseso. Hatthapāsoyeva hi idha pamāṇaṃ, hatthapāsātikkame ekagabbhopi na rakkhati.

Regarding 'with the rising of the dawn': Herein, if, while engaged in recitation, striving, or some other work, she forms the intention, 'I will go to my companion even before dawn,' and the dawn rises while she herself is unaware, there is no offense. But if she stays in one part of the monastery thinking, 'I will be right here until the rising of the dawn,' or stays without such an intention, and is not within her companion's arm's reach, at the rising of the dawn, there is a saṅghādisesa offense. For here, arm's reach itself is the measure; when arm's reach is transgressed, even a single room does not protect.

Agāmake araññeti ettha ‘‘nikkhamitvā bahi indakhīlā sabbametaṃ arañña’’nti evaṃ vuttalakkhaṇameva araññaṃ. Taṃ panetaṃ kevalaṃ gāmābhāvena ‘‘agāmaka’’nti vuttaṃ, na viñjhāṭavisadisatāya. Tādise araññe okkante dassanūpacāre vijahite sacepi savanūpacāro atthi, āpatti. Teneva vuttaṃ aṭṭhakathāyaṃ ‘‘sace bhikkhunīsu mahābodhiaṅgaṇaṃ pavisantīsu ekā bahi tiṭṭhati, tassāpi āpatti. Lohapāsādaṃ pavisantīsupi pariveṇaṃ pavisantīsupi eseva nayo. Mahācetiyaṃ vandamānāsu ekā uttaradvārena nikkhamitvā gacchati, tassāpi āpatti. Thūpārāmaṃ pavisantīsu ekā bahi tiṭṭhati, tassāpi āpattī’’ti. Ettha ca dassanūpacāro nāma yattha ṭhitaṃ dutiyikā passati. Sace pana sāṇipākārantarikāpi hoti, dassanūpacāraṃ vijahati nāma. Savanūpacāro nāma yattha ṭhitā maggamūḷhasaddena viya dhammasavanārocanasaddena viya ca ‘‘ayye’’ti saddāyantiyā saddaṃ suṇāti. Ajjhokāse dūrepi dassanūpacāro nāma hoti. So evarūpe savanūpacāre vijahite na rakkhati, vijahitamatteva āpatti saṅghādisesassa.

Regarding 'in a villageless wilderness': Herein, the wilderness is precisely that which has the characteristic stated thus: 'having gone out beyond the threshold, all this is wilderness.' It is called 'villageless' merely due to the absence of a village, not because of its resemblance to the Viñjhā forest. Having entered such a wilderness, when the range of sight is left behind, even if the range of hearing exists, there is an offense. For that reason, it is said in the commentary: 'If, while the bhikkhunīs are entering the Great Bodhi courtyard, one stands outside, for her too there is an offense. This is the same method when entering the Lohapāsāda or when entering its enclosure. While they are venerating the Mahācetiya, if one exits through the north gate and goes, for her too there is an offense. While they are entering the Thūpārāma, if one stands outside, for her too there is an offense.' And herein, the 'range of sight' is where the companion sees one who is standing. But if one is obstructed by a cloth curtain, it is called 'leaving the range of sight.' The 'range of hearing' is where one who is standing hears the sound of another calling 'Venerable lady!' like the sound of one lost on the road or like the sound of an announcement to listen to the Dhamma. In an open space, even at a distance, there is what is called the range of sight. That does not protect from an offense when a range of hearing of this sort is left behind; just upon it being left behind, there is an offense of Saṅghādisesa.

Ekā maggaṃ gacchantī ohīyati. Saussāhā ce hutvā idāni pāpuṇissāmīti anubandhati, anāpatti. Sace purimāyo aññena maggena gacchanti, pakkantā nāma honti, anāpattiyeva. Dvinnaṃ gacchantīnaṃ ekā anubandhituṃ asakkontī ‘‘gacchatu aya’’nti ohīyati, itarāpi ‘‘ohīyatu aya’’nti, gacchati, dvinnampi āpatti. Sace pana gacchantīsu purimāpi aññaṃ maggaṃ gaṇhāti, pacchimāpi aññaṃ, ekā ekissā pakkantaṭṭhāne tiṭṭhati, dvinnampi anāpatti.

One bhikkhunī, while going along a road, is left behind. If, being energetic, she follows, thinking, 'I will reach her now,' there is no offense. If the ones in front go by another road, they are called 'departed'; thus, there is no offense. Of two who are going, if one, being unable to follow, is left behind thinking, 'Let this one go,' and the other also goes on thinking, 'Let this one be left behind,' there is an offense for both. But if, while they are going, the one in front takes another road, and the one behind also takes another, one stands in the position of having been departed from by the other; therefore, there is no offense for both.

693. Pakkhasaṅkantā vāti titthāyatanaṃ saṅkantā, sesaṃ uttānameva. Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

693. 'Or having gone over to another side' means having gone over to the domain of the sectarians; the rest is self-evident. It has the same origination as the first Pārājika offense: it is an action, has exemption through misperception, is intentional, is an offense by designation, is a bodily action, arises from three types of consciousness, and is accompanied by three types of feeling.

Tatiyasikkhāpadaṃ.

The Third Training Rule is concluded.

4. Catutthasaṅghādisesasikkhāpadavaṇṇanā

4. Explanation of the Fourth Saṅghādisesa Training Rule

694-8. Catutthe [Pg.187] – pādapīṭhaṃ nāma dhotapādaṭṭhapanakaṃ. Pādakaṭhalikā nāma adhotapādaṭṭhapanakaṃ. Anaññāya gaṇassa chandanti tasseva kārakagaṇassa chandaṃ ajānitvā. Vatte vattantinti tecattālīsappabhede netthāravatte vattamānaṃ. Sesaṃ uttānameva.

694-8. In the fourth: 'A footstool' means a small stool for placing washed feet. 'A foot-board' means a small stool for placing unwashed feet. 'Without knowing the consent of the group' means without knowing the consent of that very group that performed the act. 'Observing the conduct' means a bhikkhunī observing the conduct for emerging from the formal act, which has forty-three divisions. The rest is self-evident.

Dhuranikkhepasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, kiriyākiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Originating from relinquishing the training, it arises from body, speech, and mind; it is both action and non-action, has exemption through misperception, is intentional, is blameworthy in the world, is a bodily action, is a verbal action, involves an unwholesome mind, and is accompanied by painful feeling.

Catutthasikkhāpadaṃ.

The Fourth Training Rule is concluded.

5. Pañcamasaṅghādisesasikkhāpadavaṇṇanā

5. Explanation of the Fifth Saṅghādisesa Training Rule

701. Pañcame – ekato avassuteti ettha ‘‘bhikkhuniyā avassutabhāvo daṭṭhabbo’’ti mahāpaccariyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ panetaṃ na vuttaṃ, taṃ pāḷiyā sameti. Sesaṃ uttānameva.

701. In the fifth: Regarding 'lustful on one side,' here it is said in the Mahāpaccariya: 'The bhikkhunī's state of being lustful should be understood.' However, this is not stated in the Mahāaṭṭhakathā, and that omission agrees with the Pāli. The rest is self-evident.

Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dvivedananti.

It has the same origin as the first Pārājika offense: it is an action, has exemption through misperception, is intentional, is blameworthy in the world, is a bodily action, involves an unwholesome mind, and is accompanied by twofold feeling.

Pañcamasikkhāpadaṃ.

The Fifth Training Rule is concluded.

6. Chaṭṭhasaṅghādisesasikkhāpadavaṇṇanā

6. Explanation of the Sixth Saṅghādisesa Training Rule

705-6. Chaṭṭhe – yato tvanti yasmā tvaṃ. Uyyojeti āpatti dukkaṭassātiādikā saṅghādisesapariyosānā āpattiyo kassā hontīti? Uyyojikāya. Vuttañcetaṃ parivārepi –

705-6. In the sixth: 'Since you' means 'because you.' The question is asked: For whom are there the offenses beginning with 'for inciting, there is an offense of wrong conduct' and culminating in a Saṅghādisesa? For the inciter. And this is also stated in the Parivāra:

‘‘Na deti na paṭiggaṇhāti, paṭiggaho tena na vijjati;

Āpajjati garukaṃ na lahukaṃ, tañca paribhogapaccayā;

Pañhā mesā kusalehi cintitā’’ti. (pari. 481);

‘One does not give, one does not receive; therefore, there is no acceptance. One commits a grave offense, not a light one, and that is due to the condition of using. This is a question considered by the skilled.’

Ayañhi [Pg.188] gāthā imaṃ uyyojikaṃ sandhāya vuttā. Itarissā pana āpattibhedo paṭhamasikkhāpade vibhattoti. Sesaṃ uttānameva.

Indeed, this verse was spoken with reference to this inciter. As for the other one, however, the classification of offenses has been analyzed in the first training rule. The rest is self-evident.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

It has three origins. It is an action, has exemption through misperception, is intentional, is blameworthy in the world, is a bodily action, is a verbal action, involves an unwholesome mind, and is accompanied by threefold feeling.

Chaṭṭhasikkhāpadaṃ.

The Sixth Training Rule is concluded.

7. Sattamasaṅghādisesasikkhāpadavaṇṇanā

7. Explanation of the Seventh Saṅghādisesa Training Rule

709. Sattame – yāvatatiyakapadattho mahāvibhaṅge vuttanayeneva veditabbo. Sesaṃ uttānamevāti.

709. In the seventh: The meaning of the phrase 'up to the third time' should be understood according to the method stated in the Mahāvibhaṅga. The rest is self-evident.

Samanubhāsanasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Originating from admonishment, it is an action, has exemption through misperception, is intentional, is blameworthy in the world, is a bodily action, is a verbal action, involves an unwholesome mind, and is accompanied by painful feeling.

Sattamasikkhāpadaṃ.

The Seventh Training Rule is concluded.

8. Aṭṭhamasaṅghādisesasikkhāpadavaṇṇanā

8. Explanation of the Eighth Saṅghādisesa Training Rule

715. Aṭṭhame – kismiñcideva adhikaraṇeti catunnaṃ aññatarasmiṃ. Padabhājane pana kevalaṃ adhikaraṇavibhāgaṃ dassetuṃ ‘‘adhikaraṇaṃ nāma cattāri adhikaraṇānī’’tiādi vuttaṃ. Sesaṃ uttānameva saddhiṃ samuṭṭhānādīhīti.

715. In the eighth: 'in some dispute whatsoever' means in any one of the four disputes. However, in the word analysis, merely to show the division of disputes, the passage beginning, “A dispute, namely, is four disputes,” was spoken. The rest, together with the origins and so on, is self-evident.

Aṭṭhamasikkhāpadaṃ.

The Eighth Training Rule is concluded.

9. Navamasaṅghādisesasikkhāpadavaṇṇanā

9. Explanation of the Ninth Saṅghādisesa Training Rule

723. Navame – saṃsaṭṭhāti missībhūtā. Ananulomikenāti pabbajitānaṃ ananulomena kāyikavācasikena. Saṃsaṭṭhāti gihīnaṃ koṭṭanapacanagandhapisanamālāganthanādinā kāyikena sāsanapaṭisāsanāharaṇasañcarittādinā vācasikena ca saṃsaṭṭhā. Pāpo kittisaddo etāsanti pāpasaddā[Pg.189]. Pāpo ājīvasaṅkhāto siloko etāsanti pāpasilokā. Sesaṃ uttānameva saddhiṃ samuṭṭhānādīhīti.

723. In the ninth: 'associated' means having become as if mixed. 'By what is unbecoming' means by bodily and verbal action that is unbecoming for the ordained. 'Associated' means associated with householders through bodily action such as pounding paddy, cooking, grinding perfumes, stringing garlands, and so on, and through verbal action such as carrying messages, carrying messages back, acting as a go-between, and so on. 'Of evil report' is so called because for them there is an evil sound of fame. 'Of evil repute' is so called because for them there is an evil repute known as livelihood. The rest, together with the origins and so on, is self-evident.

Navamasikkhāpadaṃ.

The Ninth Training Rule is concluded.

10. Dasamasaṅghādisesasikkhāpadavaṇṇanā

10. Explanation of the Tenth Saṅghādisesa Training Rule

727. Dasame – evācārāti evaṃācārā. Yādiso tumhākaṃ ācāro, tādisā ācārāti attho. Esa nayo sabbattha. Uññāyāti avaññāya nīcaṃ katvā jānanāya. Paribhavenāti kiṃ imā karissantīti evaṃ paribhavitvā jānanena. Akkhantiyāti asahanatāya; kodhenāti attho. Vebhassiyāti balavabhassabhāvena; attano balappakāsanena samutrāsanenāti attho. Dubbalyāti tumhākaṃ dubbalabhāvena. Sabbattha uññāya ca paribhavena cāti evaṃ samuccayattho daṭṭhabbo. Viviccathāti vinā hotha. Sesaṃ uttānameva saddhiṃ samuṭṭhānādīhīti.

727. In the tenth: evācārā means having conduct like this. The meaning is: having conduct of such a kind as is your conduct. This method applies everywhere. Uññāya means through disparaging, through knowing by making them lowly. Paribhavena means through contempt, through knowing by overpowering them thus, “What can these bhikkhunīs do?” Akkhantiyā means through intolerance; the meaning is, through anger. Vebhassiyā means through having powerful speech; the meaning is, through displaying one's own power and through intimidation. Dubbalyā means through your state of weakness. Everywhere, the collective meaning should be understood thus: “through disparaging and through contempt.” Viviccathā means be separate. The rest, together with the origins and so forth, is clear indeed.

Dasamasikkhāpadaṃ.

The Tenth Training Rule is complete.

Uddiṭṭhā kho ayyāyo sattarasa saṅghādisesāti ettha channaṃ paṭhamāpattikānaṃ anantarā sañcarittaṃ, dve duṭṭhadosāti imāni tīṇi sikkhāpadāni mahāvibhaṅgato pakkhipitvā nava paṭhamāpattikā, catunnaṃ yāvatatiyakānaṃ anantarā mahāvibhaṅgatopi cattāro yāvatatiyake pakkhipitvā aṭṭha yāvatatiyakā veditabbā. Evaṃ sabbepi pātimokkhuddesamaggena uddiṭṭhā kho ayyāyo sattarasa saṅghādisesā dhammāti evamettha attho daṭṭhabbo. Sesaṃ uttānameva aññatra pakkhamānattā. Taṃ pana khandhake vitthārena vaṇṇayissāmāti.

Herein, regarding the phrase, 'Venerable ladies, the seventeen Saṅghādisesa rules have been recited': immediately after the six first-offense rules, by including from the Mahāvibhaṅga these three training rules—the Sañcaritta and the two Duṭṭhadosa—there are nine first-offense rules. And immediately after the four up-to-the-third-offense rules, by also including four up-to-the-third-offense rules from the Mahāvibhaṅga, eight up-to-the-third-offense rules should be known. Thus, the meaning here should be understood as: ‘Venerable ladies, all seventeen Saṅghādisesa rules have been recited by way of the Pātimokkha recitation.’ The rest is clear, except for pakkhamānatta. But that we will explain in detail in the Khandhaka.

Samantapāsādikāya vinayasaṃvaṇṇanāya bhikkhunīvibhaṅge

In the Bhikkhunīvibhaṅga of the Samantapāsādikā, the Commentary on the Vinaya.

Sattarasakavaṇṇanā niṭṭhitā.

The Explanation of the Seventeen is concluded.

Saṅghādisesakaṇḍaṃ niṭṭhitaṃ.

The Saṅghādisesa Section is concluded.

3. Nissaggiyakaṇḍaṃ (bhikkhunīvibhaṅgavaṇṇanā)

3. The Nissaggiya Section (Commentary on the Bhikkhunīvibhaṅga)

Paṭhamanissaggiyapācittiyasikkhāpadavaṇṇanā

Commentary on the First Training Rule concerning Forfeiture and Confession

Tiṃsa [Pg.190] nissaggiyā dhammā, bhikkhunīnaṃ pakāsitā;

Ye tesaṃ dāni bhavati, ayaṃ saṃvaṇṇanākkamo.

Thirty Nissaggiya rules for the bhikkhunīs have been declared; of these, this is now the sequential commentary.

733. Āmattikāpaṇanti amattāni vuccanti bhājanāni; tāni ye vikkiṇanti, te vuccanti āmattikā; tesaṃ āpaṇo āmattikāpaṇo; taṃ vā pasāressantīti attho.

733. Regarding the phrase āmattikāpaṇa: vessels are called amattāni. Those who sell them are called āmattikā. Their shop is an āmattikāpaṇa. Or, the meaning is, 'they will set up the shop'.

734. Pattasannicayaṃ kareyyāti pattasannidhiṃ kareyya; ekāhaṃ anadhiṭṭhahitvā vā avikappetvā vā pattaṃ ṭhapeyyāti attho. Sesaṃ mahāvibhaṅge vuttanayeneva veditabbaṃ. Ayameva hi viseso – tattha dasāhaṃ parihāro, idha ekāhampi natthi. Sesaṃ tādisameva.

734. Pattasannicayaṃ kareyya means one would make a store of bowls. The meaning is: one would keep a bowl for even a single day without having determined it or formally shared it. The rest should be understood in the manner explained in the Mahāvibhaṅga. Indeed, this is the only difference: there, there is a ten-day grace period; here, there is not even one. The rest is just like that.

Idampi kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, akiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

This also arises in connection with the Kathina ceremony. It arises from body and speech, and from body, speech, and mind; it is non-action, not a release by perception, unintentional, an offense by designation, a bodily action, a verbal action, involving three types of consciousness and three types of feeling.

Paṭhamasikkhāpadaṃ.

The First Training Rule is complete.

Dutiyanissaggiyapācittiyasikkhāpadavaṇṇanā

Commentary on the Second Training Rule concerning Forfeiture and Confession

738. Dutiye – duccoḷāti virūpacoḷā; jiṇṇacoḷāti attho. Apayyāhīti api ayyāhi.

738. In the second: duccoḷā means having a spoiled robe; the meaning is, having a worn-out robe. Apayyāhi is api ayyāhi, meaning: 'Have the venerable ladies received any?'

740. Ādissa dinnanti sampattā bhājentūti vatvāpi idaṃ gaṇassa idaṃ tumhākaṃ dammīti vatvā vā dātukamyatāya pādamūle ṭhapetvā vā dinnampi ādissa dinnaṃ nāma hoti. Etaṃ sabbampi akālacīvaraṃ. Ayyāya dammīti evaṃ paṭiladdhaṃ pana yathādāneyeva upanetabbaṃ. Sesaṃ uttānameva.

740. Ādissa dinnaṃ is that which is given after designating. This is a robe given after saying, 'Let the bhikkhunīs who have arrived divide it'; or after saying, 'I give this to the group,' or 'I give this to you'; or given by placing it at the feet out of a desire to give. This is called 'given after designating'. All of this is an untimely robe. But a robe received with the words, 'I give to the venerable lady,' should be treated in accordance with the original donation. The rest is clear.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

It has a threefold origin: it is an action, a release by perception, intentional, a worldly offense, a bodily action, a verbal action, involving unwholesome consciousness and three types of feeling.

Dutiyasikkhāpadaṃ.

The Second Training Rule is complete.

Tatiyanissaggiyapācittiyasikkhāpadavaṇṇanā

Commentary on the Third Training Rule concerning Forfeiture and Confession

743-5. Tatiye [Pg.191] – handāti gaṇha. Sayaṃ acchindatīti ekaṃ datvā ekaṃ acchindantiyā ekaṃ nissaggiyaṃ, bahūsu bahūni. Sace saṃharitvā ṭhapitāni ekato acchindati, vatthugaṇanāya āpattiyo. Bandhitvā ṭhapitesu pana ekāva āpatti. Sesaṃ uttānameva.

In the third: handa means 'take'. Sayaṃ acchindati means: for a bhikkhunī who gives one item and seizes one, there is one item to be forfeited; for many items, there are many. If she seizes at once items that have been collected and set aside, there are offenses according to the number of items. But for items that have been bundled and set aside, there is only one offense.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

It has a threefold origin: it is an action, a release by perception, intentional, a worldly offense, a bodily action, a verbal action, involving unwholesome consciousness and painful feeling.

Tatiyasikkhāpadaṃ.

The Third Training Rule is complete.

Catutthanissaggiyapācittiyasikkhāpadavaṇṇanā

Commentary on the Fourth Training Rule concerning Forfeiture and Confession

748. Catutthe – kayenāti mūlena. Na me āvuso sappinā attho; telena me atthoti idaṃ kira sā āhaṭasappiṃ datvā telampi āharissatīti maññamānā āha. Viññāpetvāti jānāpetvā; idaṃ nāma āharāti yācitvā vā.

748. In the fourth: kayena means by the price. Regarding the statement, 'I have no need for ghee, friend; I need oil,' it is said that she spoke thus, thinking, 'Having been given the ghee that was brought, she will also bring oil.' Viññāpetvā means having made it known; or, having requested, saying, 'Bring this particular thing.'

752. Taññeva viññāpetīti yaṃ paṭhamaṃ viññattaṃ taṃ thokaṃ nappahoti, tasmā puna taññeva viññāpetīti attho. Aññañca viññāpetīti sace paṭhamaṃ sappiviññattaṃ, yamakaṃ pacitabbanti ca vejjena vuttattā telena attho hoti, tato telenāpi me atthoti evaṃ aññañca viññāpeti. Ānisaṃsaṃ dassetvāti sace kahāpaṇassa sappi ābhataṃ hoti, iminā mūlena diguṇaṃ telaṃ labbhati, tenāpi ca idaṃ kiccaṃ nipphajjati, tasmā telaṃ āharāti evaṃ ānisaṃsaṃ dassetvā viññāpetīti. Sesaṃ uttānameva.

752. Taññeva viññāpeti ('one makes known the very same thing') means: that which was first requested is too little and is not sufficient; therefore, one makes known that very same thing again. Aññañca viññāpeti ('and one makes known another thing') means: if ghee was requested first, and because the physician has said, 'A pair should be cooked,' there is a need for oil. Therefore, thinking, 'I also have a need for oil,' one thus makes known another thing. Ānisaṃsaṃ dassetvā ('having shown the benefit') means: if ghee worth one kahāpaṇa was brought, one makes it known by showing the benefit thus: 'With this price, twice the amount of oil can be obtained, and with that oil this task can be accomplished; therefore, bring oil.' The rest is clear.

Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

It has six origins: it is an action, not a release by perception, unintentional, an offense by designation, a bodily action, a verbal action, involving three types of consciousness and three types of feeling.

Catutthasikkhāpadaṃ.

The Fourth Training Rule is complete.

Pañcamanissaggiyapācittiyasikkhāpadavaṇṇanā

Commentary on the Fifth Training Rule concerning Forfeiture and Confession

753. Pañcame [Pg.192] – na me sikkhamāneti idaṃ kira sā kuladhītā ‘‘ayaṃ addhā evaṃ vuttā idaṃ telaṃ ṭhapetvā sappimpi me attano kulagharā āharissatī’’ti maññamānā āha. Cetāpetvāti jānāpetvā icceva attho. Sesaṃ sabbattha catutthasadisamevāti.

753. In the fifth: regarding the statement, 'Not for me, probationer,' it is said that she, a daughter of good family, spoke thus, thinking, 'This one, having been spoken to thus, will surely leave this oil here and also bring ghee for me from her own family home.' The meaning of cetāpetvā ('having had it procured') is simply 'having made it known.' The rest is in every way just like the fourth.

Pañcamasikkhāpadaṃ.

The Fifth Training Rule is complete.

Chaṭṭhanissaggiyapācittiyasikkhāpadavaṇṇanā

Commentary on the Sixth Training Rule concerning Forfeiture and Confession

758. Chaṭṭhe – chandakanti ‘‘idaṃ nāma dhammakiccaṃ karissāma, yaṃ sakkotha; taṃ dethā’’ti evaṃ paresaṃ chandañca ruciñca uppādetvā gahitaparikkhārassetaṃ adhivacanaṃ. Aññadatthikenāti aññassatthāya dinnena. Aññuddisikenāti aññaṃ uddisitvā dinnena. Saṅghikenāti saṅghassa pariccattena.

758. In the sixth: 'by contribution' means this is a term for a requisite obtained by arousing the desire and inclination of others, saying, 'We will perform this particular task related to the Dhamma; give whatever you are able.' 'For another purpose' means by that which was given for the sake of another requisite. 'Intended for another' means by that which was given having designated another person. 'Belonging to the Sangha' means by that which has been donated to the Sangha.

762. Sesakaṃ upanetīti yadatthāya dinno, taṃ cetāpetvā avasesaṃ aññassatthāya upaneti. Sāmike apaloketvāti ‘‘tumhehi cīvaratthāya dinno, amhākañca cīvaraṃ atthi, telādīhi pana attho’’ti evaṃ āpucchitvā upaneti. Āpadāsūti tathārūpesu upaddavesu; bhikkhuniyo vihāraṃ chaḍḍetvā pakkamanti, evarūpāsu āpadāsu yaṃ vā taṃ vā cetāpetuṃ vaṭṭati. Sesaṃ uttānameva.

762. 'One uses the remainder' means: for whatever purpose it was given, having had that item exchanged or purchased, one uses the remainder for another purpose. 'Having informed the owners' means: one uses it after asking, 'This was given by you for the sake of a robe, but we have a robe; there is, however, a need for oil and so on.' 'In times of calamity' means in dangers of that sort; when bhikkhunīs abandon the monastery and depart, in such calamities it is allowable to have any requisite whatsoever exchanged or purchased. The rest is clear.

Chasamuṭṭhānaṃ – kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

It has six origins. It is an action and a non-action; not a release through perception; unintentional; a transgression by convention; a bodily action; a verbal action; it arises from three kinds of consciousness and is felt with three kinds of feeling.

Chaṭṭhasikkhāpadaṃ.

The Sixth Training Rule is finished.

Sattamanissaggiyapācittiyasikkhāpadavaṇṇanā

Explanation of the Seventh Nissaggiya Pācittiya Training Rule.

764. Sattame – saññācikenāti sayaṃ yācitakena. Etadevettha nānākaraṇaṃ. Sesaṃ chaṭṭhasadisamevāti.

764. In the seventh: 'by what is requested' means by that which was requested by oneself. This very term is the point of difference here. The rest is just like the sixth.

Sattamasikkhāpadaṃ.

The Seventh Training Rule is finished.

Aṭṭhamanissaggiyapācittiyasikkhāpadavaṇṇanā

Explanation of the Eighth Nissaggiya Pācittiya Training Rule.

769. Aṭṭhame [Pg.193] – mahājanikenāti gaṇassa pariccattena. Etadevettha nānākaraṇaṃ.

769. In the eighth: 'by what is for the general populace' means by that which was donated to the community. This very term is the point of difference here.

Aṭṭhamasikkhāpadaṃ.

The Eighth Training Rule is finished.

Navamanissaggiyapācittiyasikkhāpadavaṇṇanā

Explanation of the Ninth Nissaggiya Pācittiya Training Rule.

774. Navamasikkhāpade – saññācikenāti idaṃ padaṃ ito adhikataraṃ.

774. In the ninth training rule: this term, 'by what is requested,' is additional to the preceding.

Navamasikkhāpadaṃ.

The Ninth Training Rule is finished.

Dasamanissaggiyapācittiyasikkhāpadavaṇṇanā

Explanation of the Tenth Nissaggiya Pācittiya Training Rule.

778. Dasame – pariveṇaṃ undriyatīti pariveṇaṃ vinassati; paripatatīti attho. Idañca padaṃ puggalikena saññācikenāti idañca ettakameva nānākaraṇaṃ. Sesaṃ pubbasadisamevāti.

778. In the tenth: 'the dwelling is decaying' means the dwelling is being destroyed, it is collapsing; this is the meaning. This term, and the term 'by what is requested for an individual'—only this much is the point of difference. The rest is just like the previous.

Dasamasikkhāpadaṃ.

The Tenth Training Rule is finished.

Ekādasamanissaggiyapācittiyasikkhāpadavaṇṇanā

Explanation of the Eleventh Nissaggiya Pācittiya Training Rule.

784. Ekādasame – garupāvuraṇanti sītakāle pāvuraṇaṃ. Catukkaṃsaparamanti ettha kaṃso nāma catukkahāpaṇiko hoti; tasmā padabhājane ‘‘soḷasakahāpaṇagghanaka’’nti vuttaṃ.

784. In the eleventh: 'a heavy covering' means a covering for the cold season. Here, in 'at most four kaṃsas,' a 'kaṃsa' is four kahāpaṇas; therefore, in the word-analysis, it is said to be 'worth sixteen kahāpaṇas'.

Ekādasamasikkhāpadaṃ.

The Eleventh Training Rule is finished.

Dvādasamanissaggiyapācittiyasikkhāpadavaṇṇanā

Explanation of the Twelfth Nissaggiya Pācittiya Training Rule.

789. Dvādasame – lahupāvuraṇanti uṇhakāle pāvuraṇaṃ. Sesaṃ sikkhāpadadvayepi uttānameva.

789. In the twelfth: 'a light covering' means a covering for the hot season. The rest in both training rules is clear.

Chasamuṭṭhānaṃ [Pg.194] – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

It has six origins. It is an action; not a release through perception; unintentional; a transgression by convention; a bodily action; a verbal action; it arises from three kinds of consciousness and is felt with three kinds of feeling.

Dvādasamasikkhāpadaṃ.

The Twelfth Training Rule is finished.

Uddiṭṭhā kho ayyāyo tiṃsa nissaggiyā pācittiyā dhammāti ettha mahāvibhaṅge cīvaravaggato dhovanañca paṭiggahaṇañcāti dve sikkhāpadāni apanetvā akālacīvaraṃ kālacīvaranti adhiṭṭhahitvā bhājitasikkhāpadena ca parivattetvā acchinnacīvarena ca paṭhamavaggo pūretabbo. Puna eḷakalomavaggassa ādito satta sikkhāpadāni apanetvā satta aññadatthikāni pakkhipitvā dutiyavaggo pūretabbo. Tatiyavaggato paṭhamapattaṃ vassikasāṭikaṃ āraññakasikkhāpadanti imāni tīṇi apanetvā pattasannicayagarupāvuraṇalahupāvuraṇasikkhāpadehi tatiyavaggo pūretabbo. Iti bhikkhunīnaṃ dvādasa sikkhāpadāni ekatopaññattāni, aṭṭhārasa ubhatopaññattānīti evaṃ sabbepi pātimokkhuddesamaggena ‘‘uddiṭṭhā kho ayyāyo tiṃsa nissaggiyā pācittiyā dhammā’’ti evamettha attho daṭṭhabbo. Sesaṃ vuttanayamevāti.

Here, in the text, 'Venerable ladies, the thirty rules of expiation with forfeiture have been recited,' the meaning should be understood as follows: In the Mahāvibhaṅga, from the Robe Chapter, having removed the two training rules—the Washing rule and the Receiving rule—the first chapter should be completed by replacing them with the training rule concerning the sharing of a robe determined as a season-robe when it is out of season, and with the rule on a robe that has been taken away. Again, from the beginning of the Wool Chapter, having removed seven training rules and inserted the seven rules concerning requisites for another purpose, the second chapter should be completed. From the third chapter, having removed these three—the first Bowl rule, the Rains-cloth rule, and the Forest-dwelling training rule—the third chapter should be completed with the training rules on Bowl-hoarding, the Heavy Covering, and the Light Covering. Thus, for the bhikkhunīs, twelve training rules are laid down for one side only, and eighteen are laid down for both sides. In this way, according to the Pātimokkha recitation procedure, the meaning here should be understood as, 'Venerable ladies, all thirty rules of expiation with forfeiture have been recited.' The rest is in the manner already stated.

Samantapāsādikāya vinayasaṃvaṇṇanāya bhikkhunīvibhaṅge

In the Bhikkhunīvibhaṅga of the Samantapāsādikā, the Commentary on the Vinaya.

Tiṃsakavaṇṇanā niṭṭhitā.

The Commentary on the Thirty is finished.

Nissaggiyakaṇḍaṃ niṭṭhitaṃ.

The Nissaggiya Chapter is finished.

4. Pācittiyakaṇḍaṃ (bhikkhunīvibhaṅgavaṇṇanā)

4. The Pācittiya Chapter (Commentary on the Bhikkhunīvibhaṅga)

1. Lasuṇavaggo

1. The Chapter on Garlic

1. Paṭhamalasuṇasikkhāpadavaṇṇanā

1. Commentary on the First Training Rule on Garlic

Tiṃsakānantaraṃ [Pg.195] dhammā, chasaṭṭhisatasaṅgahā;

Saṅgītā ye ayaṃ dāni, hoti tesampi vaṇṇanā.

Now follows the commentary on those rules which were compiled by the Reciters of the canon immediately after the thirty, collected as one hundred and sixty-six.

793. Tattha lasuṇavaggassa tāva paṭhamasikkhāpade – dve tayo bhaṇḍiketi dve vā tayo vā poṭṭalike; sampuṇṇamiñjānametaṃ adhivacanaṃ. Na mattaṃ jānitvāti pamāṇaṃ ajānitvā khettapālassa vārentassa bahuṃ lasuṇaṃ harāpesi.

793. Therein, to begin with, in the first training rule of the Garlic Chapter: 'two or three bulbs' means two or three bundles; this is a term for that which has complete cloves. 'Not knowing the measure' means: not knowing the quantity, she had much garlic taken while the field-guard was trying to prevent it.

Aññataraṃ haṃsayoninti suvaṇṇahaṃsayoniṃ. So tāsaṃ ekekanti so haṃso jātissaro ahosi, atha pubbasinehena āgantvā tāsaṃ ekekaṃ pattaṃ deti, taṃ tāpanatālanacchedanakkhamaṃ suvaṇṇameva hoti.

'A certain goose species' means a golden goose species. 'He, one to each of them' means: that goose was able to remember its past lives. Then, coming out of former affection, it gives to each of them one feather. That feather is indeed pure gold, able to withstand heating, hammering, and cutting.

795. Māgadhakanti magadhesu jātaṃ. Magadharaṭṭhe jātalasuṇameva hi idha lasuṇanti adhippetaṃ, tampi bhaṇḍikalasuṇameva, na ekadvitimiñjakaṃ. Kurundiyaṃ pana jātadesaṃ avatvā ‘‘māgadhakaṃ nāma bhaṇḍikalasuṇa’’nti vuttaṃ. Ajjhohāre ajjhohāreti ettha sace dve tayo bhaṇḍike ekatoyeva saṅkhāditvā ajjhoharati, ekaṃ pācittiyaṃ. Bhinditvā ekekaṃ miñjaṃ khādantiyā pana payogagaṇanāya pācittiyānīti.

795. 'Māgadhaka' means that which is grown in Magadha. Indeed, here 'garlic' is intended to mean only garlic grown in the country of Magadha, and that too is intended to be only bulb-garlic, not that with one, two, or three cloves. In the Kurundī commentary, however, without mentioning the country of origin, it is said, 'Māgadhaka is the name for bulb-garlic.' Here, regarding 'for every mouthful': if one chews and swallows two or three bulbs all at once, there is one offense of expiation. But for one who breaks them apart and eats each single clove, there are offenses of expiation according to the number of efforts.

797. Palaṇḍukādīnaṃ vaṇṇena vā miñjāya vā nānattaṃ veditabbaṃ – vaṇṇena tāva palaṇḍuko paṇḍuvaṇṇo hoti. Bhañjanako lohitavaṇṇo. Haritako haritapaṇṇavaṇṇo. Miñjāya pana palaṇḍukassa ekā miñjā hoti, bhañjanakassa dve, haritakassa tisso. Cāpalasuṇo amiñjako, aṅkuramattameva hi tassa hoti. Mahāpaccariyādīsu pana ‘‘palaṇḍukassa tīṇi miñjāni, bhañjanakassa dve, haritakassa eka’’nti vuttaṃ[Pg.196]. Ete palaṇḍukādayo sabhāveneva vaṭṭanti. Sūpasampākādīsu pana māgadhakampi vaṭṭati. Tañhi paccamānesu muggasūpādīsu vā macchamaṃsavikatiyā vā telādīsu vā badarasāḷavādīsu vā ambilasākādīsu vā uttaribhaṅgesu vā yattha katthaci antamaso yāgubhattepi pakkhipituṃ vaṭṭati. Sesamettha uttānameva.

797. The difference among palaṇḍuka and other types should be known by their color or by their cloves. By color, first: the palaṇḍuka is pale yellow in color, the bhañjanaka is red in color, and the haritaka is the color of a green leaf. By cloves, however: the palaṇḍuka has one clove, the bhañjanaka has two, and the haritaka has three. The cāpalasuṇa is without cloves; indeed, it has only a sprout. But in the Mahāpaccarī and other commentaries, it is said: 'The palaṇḍuka has three cloves, the bhañjanaka has two, and the haritaka has one.' These, the palaṇḍuka and so on, are permissible by their very nature. However, in well-cooked soups and the like, even the Māgadhaka type is permissible. For it is permissible to add it anywhere—whether to things being cooked like mung bean soup, or to specially prepared fish or meat, or to oils and so on, or to jujube jam and so on, or to sour vegetables and so on, or to salads and side dishes, or at the very least, even in rice-gruel or boiled rice. The rest here is self-evident.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

It has an origin like that of the rule on sheep's wool: it is an action, not absolved by perception, non-intentional, an offense by designation, a bodily action, arising from three states of consciousness, and experienced with three kinds of feeling.

Lasuṇasikkhāpadaṃ paṭhamaṃ.

The First Training Rule on Garlic.

2. Dutiyasikkhāpadavaṇṇanā

2. Explanation of the Second Training Rule

799. Dutiye – sambādheti paṭicchannokāse. Tassa vibhāgadassanatthaṃ pana ‘‘ubho upakacchakā muttakaraṇa’’nti vuttaṃ. Ekampi lomanti kattariyā vā saṇḍāsakena vā khurena vā yena kenaci ekapayogena vā nānāpayogena vā ekaṃ vā bahūni vā saṃharāpentiyā payogagaṇanāya pācittiyāni, na lomagaṇanāya.

799. In the second training rule, sambādheti means in a concealed place. To show its division, it was said: “both the armpits and the urinary organ.” Regarding even a single hair: for a bhikkhunī who causes one or many hairs to be removed—whether by scissors, by tweezers, by a razor, or by any means whatsoever; whether with a single application or with various applications—pācittiya offenses are incurred according to the count of applications, not according to the count of hairs.

801. Ābādhapaccayāti kaṇḍukacchuādiābādhapaccayā saṃharāpentiyā anāpatti. Sesaṃ uttānameva. Catusamuṭṭhānaṃ – kāyato kāyavācato kāyacittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

801. Regarding due to a condition: for a bhikkhunī who causes them to be removed due to a condition such as an itch or scabies, there is no offense. The remainder is self-evident. It has four origins: it arises from the body, from body and speech, from body and mind, and from body, speech, and mind. It is an action, not absolved by perception, non-intentional, an offense by designation, a bodily action, a verbal action, arising from three states of consciousness, and experienced with three kinds of feeling.

Dutiyasikkhāpadaṃ.

The Second Training Rule.

3. Tatiyasikkhāpadavaṇṇanā

3. Explanation of the Third Training Rule

803-4. Tatiye – talaghātaketi muttakaraṇatalaghātane. Antamaso uppalapattenāpīti ettha pattaṃ tāva mahantaṃ, kesarenāpi pahāraṃ dentiyā āpattiyeva.

In the third training rule, talaghātake means in striking the surface of the urinary organ. Regarding even with a lotus petal: in this context, a petal is still large; for a bhikkhunī who gives a strike even with a stamen, there is indeed an offense.

805. Ābādhapaccayāti [Pg.197] gaṇḍaṃ vā vaṇaṃ vā paharituṃ vaṭṭati. Sesaṃ uttānameva. Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, tivedananti.

805. Regarding due to a condition: it is permissible to strike a boil or a wound. The remainder is self-evident. It has the same origin as the first pārājika: it is an action, absolved by perception, intentional, an offense in the world, a bodily action, arising from unwholesome consciousness, and experienced with three kinds of feeling.

Tatiyasikkhāpadaṃ.

The Third Training Rule.

4. Catutthasikkhāpadavaṇṇanā

4. Explanation of the Fourth Training Rule

806. Catutthe – purāṇarājorodhāti purāṇe gihibhāve rañño orodhā. Cirāciraṃ gacchatīti cirena cirena gacchati. Dhārethāti sakkotha. Kassidaṃ kammanti vutte anārocitepi etā mayi āsaṅkaṃ karissantīti maññamānā evamāha – ‘‘mayhidaṃ kamma’’nti.

806. In the fourth training rule, purāṇarājorodhā means a consort of a king in a former householder state. Cirāciraṃ gacchati means she goes very, very slowly. Dhārethā means “Are you able?” When it was asked, “Whose work is this?”, even though nothing was said to her, thinking, “These bhikkhunīs will suspect me,” she said thus: “This is my work.”

807. Jatumaṭṭhaketi jatunā kate maṭṭhadaṇḍake. Vatthuvasenevetaṃ vuttaṃ, yaṃkiñci pana daṇḍakaṃ pavesentiyā āpattiyeva. Tenāha – ‘‘antamaso uppalapattampi muttakaraṇaṃ pavesetī’’ti. Etampi ca atimahantaṃ, kesaramattampi pana pavesentiyā āpatti eva. Sesaṃ uttānameva. Samuṭṭhānādīni talaghātake vuttasadisānevāti.

807. Jatumaṭṭhake means on account of a smooth stick made of lac. This was stated only in reference to the object in the story; however, for a bhikkhunī who inserts any kind of stick whatsoever, there is indeed an offense. Therefore, it was said: “...inserts even a lotus petal into the urinary organ.” And this petal is also very large; for a bhikkhunī who inserts even as much as a stamen, there is indeed an offense. The remainder is self-evident. The origins and so forth are the same as those stated in the Talaghātaka rule.

Catutthasikkhāpadaṃ.

The Fourth Training Rule.

5. Pañcamasikkhāpadavaṇṇanā

5. Explanation of the Fifth Training Rule

810. Pañcame – atigambhīraṃ udakasuddhikaṃ ādiyantīti atianto pavesetvā udakena dhovanaṃ kurumānā.

810. In the fifth training rule, atigambhīraṃ udakasuddhikaṃ ādiyantī means inserting it very deeply and cleansing with water.

812. Kesaggamattampi atikkāmetīti vitthārato tatiyaṃ vā catutthaṃ vā aṅgulaṃ gambhīrato dvinnaṃ pabbānaṃ upari kesaggamattampi pavesentiyā pācittiyanti attho. Vuttañhetaṃ mahāpaccariyaṃ – ‘‘ekissā aṅguliyā tīṇi pabbāni ādātuṃ na labhati, tiṇṇaṃ vā catunnaṃ vā ekekampi pabbaṃ ādātuṃ na [Pg.198] labhatī’’ti. Sesaṃ uttānameva. Samuṭṭhānādīnipi talaghātake vuttasadisānevāti.

812. Exceeds even by a hair's tip means that for a bhikkhunī who inserts a third or fourth finger in width, or who inserts anything even a hair's tip beyond two joints in depth, there is a pācittiya offense. This is the meaning. For it is said in the Mahāpaccarī: “One may not insert three joints of one finger, nor may one insert one joint each from three or four fingers.” The remainder is self-evident. The origins and so forth are also the same as those stated in the Talaghātaka rule.

Pañcamasikkhāpadaṃ.

The Fifth Training Rule.

6. Chaṭṭhasikkhāpadavaṇṇanā

6. Explanation of the Sixth Training Rule

815. Chaṭṭhe – bhattavissagganti bhattakiccaṃ. Pānīyena ca vidhūpanena ca upatiṭṭhitvāti ekena hatthena pānīyathālakaṃ ekena bījaniṃ gahetvā bījamānā samīpe ṭhatvāti attho. Accāvadatīti pubbepi tumhe evaṃ bhuñjatha, ahaṃ evaṃ upaṭṭhānaṃ karomī’’ti pabbajitacārittaṃ atikkamitvā gehassitakathaṃ kathetīti attho.

815. In the sixth training rule, bhattavissagga means meal duties. Standing nearby with water and a fan means standing nearby, holding a water bowl in one hand and a fan in the other, and fanning—this is the meaning. Speaking excessively means transgressing monastic conduct by saying, “Even before, you ate like this, and I served like this,” engaging in talk befitting a householder—this is the meaning.

817. Yaṃkiñci pānīyanti suddhaudakaṃ vā hotu, takkadadhimatthurasakhīrādīnaṃ vā aññataraṃ. Yā kāci bījanīti antamaso cīvarakaṇṇopi. Hatthapāse tiṭṭhati āpatti pācittiyassāti idha ṭhānapaccayāva pācittiyaṃ vuttaṃ. Pahārapaccayā pana khandhake dukkaṭaṃ paññattaṃ.

817. Whatever is drinkable refers to pure water or any of the following: buttermilk, yogurt, whey, broth, milk, and so on. Whatever fan includes even a corner of a robe. Regarding standing within arm’s reach is an offense of pācittiya: here, the pācittiya is stated based on the condition of location. However, in the Khandhaka, a dukkaṭa is prescribed based on the condition of striking.

819. Deti dāpetīti pānīyaṃ vā sūpādiṃ vā imaṃ pivatha, iminā bhuñjathāti deti; tālavaṇṭaṃ iminā bījantā bhuñjathāti deti; aññena vā ubhayampi dāpeti, anāpatti. Anupasampannaṃ āṇāpetīti upatiṭṭhanatthaṃ sāmaṇeriṃ āṇāpeti, anāpatti. Sesaṃ uttānameva.

819. Gives or has given means giving water or soup, etc., saying, “Drink this,” or “Eat with this;” or giving a palm-leaf fan, saying, “Eat while fanning with this;” or having another give both—there is no offense. Orders one not fully ordained means instructing a female novice for the purpose of attendance—there is no offense. The remainder is self-evident.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

It has an origin like that of the rule on sheep's wool: it is an action, not absolved by perception, non-intentional, an offense by designation, a bodily action, arising from three states of consciousness, and experienced with three kinds of feeling.

Chaṭṭhasikkhāpadaṃ.

The Sixth Training Rule.

7. Sattamasikkhāpadavaṇṇanā

7. Explanation of the Seventh Training Rule

822. Sattame – bhuñjissāmīti paṭiggaṇhāti āpatti dukkaṭassāti idaṃ payogadukkaṭaṃ nāma, tasmā na kevalaṃ paṭiggahaṇeyeva [Pg.199] hoti, paṭiggaṇhitvā pana araññato āharaṇepi sukkhāpanepi vaddalidivase bhajjanatthāya uddhanasajjanepi kapallasajjanepi dabbisajjanepi dārūni ādāya aggikaraṇepi kapallamhi dhaññapakkhipanepi dabbiyā saṅghaṭṭanesupi koṭṭanatthaṃ udukkhalamusalādisajjanesupi koṭṭanapapphoṭanadhovanādīsupi yāva mukhe ṭhapetvā ajjhoharaṇatthaṃ dantehi saṅkhādati, tāva sabbapayogesu dukkaṭāni, ajjhoharaṇakāle pana ajjhoharaṇagaṇanāya pācittiyāni. Ettha ca viññatti ceva bhojanañca pamāṇaṃ. Tasmā sayaṃ viññāpetvā aññāya bhajjanakoṭṭanapacanāni kārāpetvā bhuñjantiyāpi āpatti. Aññāya viññāpetvā sayaṃ bhajjanādīni katvā bhuñjantiyāpi āpatti. Mahāpaccariyaṃ pana vuttaṃ – ‘‘idaṃ āmakadhaññaṃ nāma mātarampi viññāpetvā bhuñjantiyā pācittiyameva, aviññattiyā laddhaṃ sayaṃ bhajjanādīni katvā vā kārāpetvā vā bhuñjantiyā dukkaṭaṃ. Aññāya viññattiyā laddhaṃ sayaṃ vā bhajjanādīni katvā tāya vā kārāpetvā aññāya vā kārāpetvā bhuñjantiyāpi dukkaṭamevā’’ti. Punapi vuttaṃ ‘‘aññāya viññattiyā laddhaṃ, sayaṃ bhajjanādīni katvā bhuñjantiyā pācittiyameva. Bhajjanādīni kārāpetvā bhuñjantiyā pana dukkaṭa’’nti. Taṃ pubbāparaviruddhaṃ hoti, na hi bhajjanādīnaṃ karaṇe vā kārāpane vā viseso atthi. Mahāaṭṭhakathāyaṃ pana ‘‘aññāya viññattaṃ bhuñjantiyā dukkaṭa’’nti avisesena vuttaṃ.

822. In the seventh training rule—regarding “if one accepts, thinking, ‘I will eat,’ there is an offense of dukkaṭa”: this is called a preliminary dukkaṭa. Therefore, it does not occur only at the moment of acceptance. But after accepting, in bringing it from the wilderness, in drying it, on a drizzly day in preparing the hearth for roasting, in preparing the roasting pan, in preparing the ladle, in taking wood and making a fire, in putting the grain on the roasting pan, in stirring with the ladle, in preparing the mortar and pestle for pounding, in pounding, winnowing, washing, and so on—up until one places it in the mouth and chews it with the teeth for the purpose of swallowing—in all these preliminary actions there are dukkaṭa offenses. At the time of swallowing, however, there are pācittiya offenses according to the number of swallows. And here, both the request and the eating are the standard. Therefore, there is an offense even for one who, having requested it herself, has another do the roasting, pounding, and cooking, and then eats. There is also an offense for one who, having had another request it, does the roasting, etc., herself and then eats. In the Mahāpaccariya, however, it is said: “This, which is called raw grain—for one who eats it even after requesting it from her own mother, it is a pācittiya. If it is received without a request, for one who prepares it herself or has it prepared and then eats, it is a dukkaṭa. If it is received through the request of another, for one who prepares it herself, or has that person prepare it, or has another person prepare it, and then eats, it is still a dukkaṭa.” And again it is said: “If it is received through the request of another, for one who prepares it herself and eats, it is a pācittiya. But for one who has it prepared and eats, it is a dukkaṭa.” That is self-contradictory, for there is no difference between doing the roasting, etc., oneself or having it done. But in the Mahā-aṭṭhakathā it is said without distinction: “For one who eats what was requested by another, it is a dukkaṭa.”

823. Ābādhapaccayāti sedakammādīnaṃ atthāya dhaññaviññattiyā anāpatti. ‘‘Aviññattiyā labbhamānaṃ pana navakammatthāya sampaṭicchituṃ vaṭṭatī’’ti mahāpaccariyaṃ vuttaṃ. Aparaṇṇaṃ viññāpetīti ṭhapetvā satta dhaññāni muggamāsādiṃ vā lābukumbhaṇḍādiṃ vā aññaṃ yaṃkiñci ñātakapavāritaṭṭhāne viññāpentiyā anāpatti. Āmakadhaññaṃ pana ñātakapavāritaṭṭhāne na vaṭṭati. Sesaṃ uttānameva.

823. On account of illness, there is no offense when requesting grain for the purpose of sweat-inducing treatments and so on. The Mahāpaccarī states: “However, if it is obtainable without a request, it is permissible to accept it for the purpose of new work.” If one requests other kinds of grain—apart from the seven kinds of grain, such as mung beans and black gram, or any other item like gourds or pumpkins—there is no offense when requesting from relatives or from those who have given an invitation. However, it is not permissible to request raw grain even from relatives or from those who have given an invitation. The rest is clear.

Catusamuṭṭhānaṃ – kāyato kāyavācato kāyacittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

It has four origins—it originates from the body, from body and speech, from body and mind, and from body, speech, and mind. It is an action, not a case of release through perception, can be unintentional, is an offense by designation, a bodily action, a verbal action, involves three types of consciousness, and three types of feeling.

Sattamasikkhāpadaṃ.

The Seventh Training Rule is complete.

8. Aṭṭhamasikkhāpadavaṇṇanā

8. Explanation of the Eighth Training Rule

824. Aṭṭhame [Pg.200] – nibbiṭṭho rājabhaṭo rañño bhati keṇi etenāti nibbiṭṭharājabhaṭo, ekaṃ ṭhānantaraṃ keṇiyā gahetvā tato laddhaudayoti attho. Taññeva bhaṭapathaṃ yācissāmīti rañño keṇiṃ datvā puna taṃyeva ṭhānantaraṃ yācissāmīti cintento. Paribhāsīti tā bhikkhuniyo ‘‘mā puna evaṃ karitthā’’ti santajjesi.

824. In the eighth: Nibbiṭṭharājabhaṭo means one for whom there is a fixed royal revenue, a payment, a tax for the king. The meaning is: having taken a certain office by means of a payment, he has obtained profit from it. 'I will ask for that very wage-position' means thinking, 'Having paid the revenue to the king, I will again ask for that very same office.' 'He rebuked' means he threatened those bhikkhunīs, saying, 'Do not do so again!'

826. Sayaṃ chaḍḍetīti cattāripi vatthūni ekapayogena chaḍḍentiyā ekāva āpatti, pāṭekkaṃ chaḍḍentiyā vatthugaṇanāya āpattiyo. Āṇattiyampi eseva nayo. Dantakaṭṭhachaḍḍanepi bhikkhuniyā pācittiyameva. Bhikkhussa sabbattha dukkaṭaṃ. Sesaṃ uttānameva.

826. Regarding 'she discards it herself': if she discards all four items in a single action, there is only one offense; but if she discards them individually, there are offenses corresponding to the number of items. The same method applies when one is ordered to do it. For a bhikkhunī discarding a tooth-stick, it is a pācittiya offense. For a bhikkhu, it is a dukkaṭa offense in all cases. The rest is evident.

Chasamuṭṭhānaṃ – kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

It has six origins: it is an action and non-action, not a release by perception, without intention, a transgression by designation, a bodily action, a verbal action, with three consciousnesses, and with three feelings.

Aṭṭhamasikkhāpadaṃ.

The Eighth Training Rule is complete.

9. Navamasikkhāpadavaṇṇanā

9. Explanation of the Ninth Training Rule

830-2. Navame – yaṃ manussānaṃ upabhogaparibhogaṃ ropimanti khettaṃ vā hotu nāḷikerādiārāmo vā, yattha katthaci ropimaharitaṭṭhāne etāni vatthūni chaḍḍentiyā purimanayeneva āpattibhedo veditabbo. Khette vā ārāme vā nisīditvā bhuñjamānā ucchuādīni vā khādantī; gacchamānā ucchiṭṭhodakacalakādīni haritaṭṭhāne chaḍḍeti, antamaso udakaṃ pivitvā matthakacchinnanāḷikerampi chaḍḍeti, pācittiyameva. Bhikkhuno dukkaṭaṃ. Kasitaṭṭhāne pana nikkhittabīje yāva aṅkuraṃ na uṭṭhahati, tāva sabbesaṃ dukkaṭaṃ. Anikkhittabījesu khettakoṇādīsu vā asañjātaropimesu khettamariyādādīsu vā chaḍḍetuṃ vaṭṭati. Manussānaṃ kacavarachaḍḍanaṭṭhānepi vaṭṭati. Chaḍḍitakhetteti manussesu sassaṃ uddharitvā gatesu chaḍḍitakhettaṃ nāma hoti, tattha vaṭṭati. Yattha pana lāyitampi pubbaṇṇādi puna uṭṭhahissatīti rakkhanti, tattha yathāvatthukameva. Sesaṃ uttānameva. Chasamuṭṭhānaṃ – kiriyākiriyaṃ…pe… tivedananti.

In the ninth: in any cultivated green place—be it a field or a grove of coconut trees, etc., that people plant for their use and enjoyment—if a bhikkhunī discards these items, the classification of offenses should be understood as in the previous case. Whether sitting in a field or a grove and eating, or chewing sugarcane, etc., or while walking, if she discards leftover water, peels, etc., in a green place—or at the very least, having drunk the water from a coconut, discards even the coconut with its top cut off—it is a pācittiya offense. For a bhikkhu, it is a dukkaṭa offense. Furthermore, in a plowed field where seeds have been sown, it is a dukkaṭa offense for all until a sprout has arisen. It is allowable to discard things in fields where seeds have not been sown, in field corners, etc., where saplings are not well-grown, or on field boundaries, etc. It is also allowable to discard things in a place where people discard rubbish. As for 'a discarded field': when people, having harvested the crop, have gone, it is called a 'discarded field'; there it is allowable to discard things. But in a place where, even though it has been reaped, they guard it, expecting that early grain, etc., will grow again, the offense is according to the item. The rest is evident. It has six origins: it is an action and non-action... and so on... with three feelings.

Navamasikkhāpadaṃ.

The Ninth Training Rule is complete.

10. Dasamasikkhāpadavaṇṇanā

10. Explanation of the Tenth Training Rule

835. Dasame [Pg.201] – yaṃkiñci naccanti naṭādayo vā naccantu soṇḍā vā, antamaso morasuvamakkaṭādayopi, sabbampetaṃ naccameva. Yaṃkiñci gītanti yaṃkiñci naṭādīnaṃ vā gītaṃ hotu, ariyānaṃ parinibbānakāle ratanattayaguṇūpasaṃhitaṃ sādhukīḷitagītaṃ vā asaṃyatabhikkhūnaṃ dhammabhāṇakagītaṃ vā, sabbampetaṃ gītameva. Yaṃkiñci vāditanti tantibaddhādivādanīyabhaṇḍavāditaṃ vā hotu, kuṭabherivāditaṃ vā, antamaso udakabherivāditampi, sabbampetaṃ vāditameva.

835. In the tenth: 'Whatever dancing' means: whether actors and the like dance, or drunkards dance, or even down to animals such as peacocks, parrots, and monkeys dance, all this is just dancing. 'Whatever singing' means: whether it is the song of actors and the like, or the delightful music of good people connected with the virtues of the Triple Gem at the time of the Noble Ones' final passing, or the musical recitation of the Dhamma by unrestrained monks, all this is just singing. 'Whatever instrumental music' means: whether it is the sound of played instruments such as those bound with strings, or the sound of a pot-drum, or even down to the sound of a water-drum, all this is just instrumental music.

836. Dassanāya gacchati āpatti dukkaṭassāti padavāragaṇanāya āpatti dukkaṭassa. Yattha ṭhitā passati vā suṇāti vāti ekapayogena olokentī passati, tesaṃyeva gītavāditaṃ suṇāti, ekameva pācittiyaṃ. Sace pana ekaṃ disaṃ oloketvā naccaṃ passati, puna aññato oloketvā gāyante passati aññato vādente, pāṭekkā āpattiyo. Bhikkhunī sayampi naccituṃ vā gāyituṃ vā vādituṃ vā na labhati, aññe ‘‘nacca, gāya, vādehī’’ti vattumpi na labhati. ‘‘Cetiyassa upahāraṃ detha, upāsakā’’ti vattumpi ‘‘tumhākaṃ cetiyassa upaṭṭhānaṃ karomā’’ti vutte ‘‘sādhū’’ti sampaṭicchitumpi na labhati. Sabbattha pācittiyanti sabbaaṭṭhakathāsu vuttaṃ. Bhikkhuno dukkaṭaṃ. ‘‘Tumhākaṃ cetiyassa upaṭṭhānaṃ karomā’’ti vutte pana ‘‘upaṭṭhānakaraṇaṃ nāma sundara’’nti vattuṃ vaṭṭati.

836. The words 'For going to see, there is an offense of wrong-doing' mean that an offense of wrong-doing is incurred for every step taken. Regarding 'Where she stands, she sees or hears': if, with a single effort, while looking she sees, and she hears their singing and instrumental music, there is a single pācittiya offense. But if, having looked in one direction, she sees dancing, and again, having looked elsewhere, she sees singers, and elsewhere, instrumentalists, there are separate offenses. A bhikkhunī herself is not allowed to dance, sing, or play an instrument, nor is she allowed to tell others, 'Dance, sing, play an instrument.' She is not allowed to say, 'Lay devotees, give offerings to the shrine,' nor, when it is said, 'We will attend to your shrine,' is she allowed to accept by saying, 'Good.' In all these cases, there is a pācittiya offense; so it is said in all the commentaries. For a bhikkhu, it is an offense of wrong-doing. But when it is said, 'We will attend to your shrine,' it is proper to say, 'The act of attending to the shrine is a good thing.'

837. Ārāme ṭhitāti ārāme ṭhatvā antarārāme vā bahiārāme vā naccādīni passati vā suṇāti vā, anāpatti. Sati karaṇīyeti salākabhattādīnaṃ vā atthāya aññena vā kenaci karaṇīyena gantvā gataṭṭhāne passati vā suṇāti vā, anāpatti. Āpadāsūti tādisena upaddavena upaddutā samajjaṭṭhānaṃ pavisati, evaṃ pavisitvā passantiyā vā suṇantiyā vā anāpatti. Sesaṃ uttānameva.

837. 'Staying in the monastery' means: while staying in the monastery, if one sees or hears dancing and so on, whether inside the monastery or outside the monastery, there is no offense. 'When there is a duty' means: having gone for the purpose of ticket-food and so on, or on account of some other duty, if one sees or hears at the place one has gone to, there is no offense. 'In times of danger' means: being afflicted by such a danger, one enters a festival ground; having entered thus, for one who sees or hears, there is no offense. The rest is self-evident.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, tivedananti.

The rest... up to 'three feelings'.

Dasamasikkhāpadaṃ.

The Tenth Training Rule is concluded.

Lasuṇavaggo paṭhamo.

The First, the Garlic Chapter.

2. Andhakāravaggo

2. The Chapter on Darkness

1. Paṭhamasikkhāpadavaṇṇanā

1. The Explanation of the First Training Rule

839. Andhakāravaggassa [Pg.202] paṭhamasikkhāpade – appadīpeti padīpacandasūriyaaggīsu ekenāpi anobhāsite. Tenevassa padabhājane ‘‘anāloke’’ti vuttaṃ. Sallapeyya vāti gehassitakathaṃ katheyya.

839. In the first training rule of the Chapter on Darkness: 'Without a light' means in a place not illuminated by any one of these: a lamp, the moon, the sun, or a fire. For that very reason, in its word analysis, it is stated: 'in darkness'. 'Or might converse' means one might speak on a topic connected with the household.

841. Arahopekkhā aññavihitāti na rahoassādāpekkhā rahoassādato aññavihitāva hutvā ñātiṃ vā pucchati, dāne vā pūjāya vā manteti. Sesaṃ uttānameva. Theyyasatthasamuṭṭhānaṃ – kāyacittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dvivedananti.

841. 'Having an expectation other than for seclusion' means: not having an expectation for the pleasure of seclusion; having become one whose mind is directed to something other than the pleasure of seclusion, one asks about a relative, or consults about a gift or an offering. The rest is clear. It has an origin like that of theft: it arises from body and mind, and from body, speech, and mind; it is an action, is resolved by perception, is intentional, is a fault in the world, is a bodily action, a verbal action, with an unwholesome mind, and is felt in two ways.

Paṭhamasikkhāpadaṃ.

The First Training Rule is concluded.

2. Dutiyasikkhāpadavaṇṇanā

2. The Explanation of the Second Training Rule

842. Dutiye – paṭicchanne okāseti idameva nānaṃ. Sesaṃ sabbaṃ purimasadisamevāti.

842. In the second: only this phrase, 'in a concealed place', is different. All the rest is just like the previous one.

Dutiyasikkhāpadaṃ.

The Second Training Rule is concluded.

3. Tatiyasikkhāpadavaṇṇanā

3. The Explanation of the Third Training Rule

846. Tatiye – ajjhokāseti nānaṃ, sesaṃ sabbaṃ tādisamevāti.

846. In the third: the phrase 'in the open' is the difference. All the rest is just like that.

Tatiyasikkhāpadaṃ.

The Third Training Rule is concluded.

4. Catutthasikkhāpadavaṇṇanā

4. The Explanation of the Fourth Training Rule

850-3. Catutthe – nikaṇṇikanti kaṇṇamūlaṃ vuccati; kaṇṇamūle jappeyyāti vuttaṃ hoti. Sati karaṇīyeti salākabhattādīnaṃ āharaṇatthāya vihāre vā dunnikkhittaṃ paṭisāmanatthāya. Sesaṃ uttānameva. Samuṭṭhānādīni purimasadisānevāti.

In the fourth: 'Nikaṇṇikaṃ' is said to be the root of the ear; it means 'one might whisper at the root of the ear'. 'When there is something to be done' means for the purpose of bringing ticket-food and so on, or for putting away something that was badly placed in the monastery. The rest is clear. The origins and so on are just like those of the first training rule.

Catutthasikkhāpadaṃ.

The Fourth Training Rule is concluded.

5. Pañcamasikkhāpadavaṇṇanā

5. The Explanation of the Fifth Training Rule

854. Pañcame [Pg.203] – gharaṃ sodhentāti tesaṃ kira etadahosi – ‘‘theriyā koci kāyikavācasiko vītikkamo na dissati, gharampi tāva sodhemā’’ti, tato gharaṃ sodhentā naṃ addasaṃsu.

854. In the fifth: 'While cleaning the house'. It seems this thought occurred to them: 'No physical or verbal transgression is seen on the part of the elder nun; let us just clean the house for now.' Then, while cleaning the house, they saw him.

856. Anovassakaṃ atikkāmentiyāti paṭhamaṃ pādaṃ atikkāmentiyā dukkaṭaṃ, dutiyaṃ atikkāmentiyā pācittiyaṃ, upacārātikkame eseva nayo.

856. 'For one who is crossing beyond the unsheltered area' means: for causing the first footstep to cross over, there is an offense of wrong-doing; for causing the second to cross over, there is an offense of pācittiya. This is the same method for crossing the boundary of the vicinity.

858. Gilānāyāti yā tādisena gelaññena āpucchituṃ na sakkoti. Āpadāsūti ghare aggi vā uṭṭhito hoti, corā vā; evarūpe upaddave anāpucchā pakkamati, anāpatti. Sesamettha uttānameva.

858. 'For one who is sick' refers to a nun who is unable to ask permission due to such an illness. 'In emergencies' means if a fire has broken out in the house, or there are robbers; in such a danger, if she departs without asking permission, there is no offense. The rest here is clear.

Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

...felt in three ways.

Pañcamasikkhāpadaṃ.

The Fifth Training Rule is concluded.

6. Chaṭṭhasikkhāpadavaṇṇanā

6. Explanation of the Sixth Training Rule

860. Chaṭṭhe – abhinisīdeyyāti nisīdeyya. Nisīditvā gacchantiyā ekā āpatti, anisīditvā nipajjitvā gacchantiyā ekā, nisīditvā nipajjitvā gacchantiyā dve.

860. In the sixth: ‘should sit down’ means should sit. For a bhikkhunī who goes away after sitting down, there is one offense; for one who goes away after lying down without sitting down, there is one offense; for one who goes away after sitting down and lying down, there are two offenses.

863. Dhuvapaññatteti bhikkhunīnaṃ atthāya niccapaññatte. Sesaṃ uttānameva. Kathinasamuṭṭhānaṃ…pe… tivedananti.

863. ‘Dhuvapaññatte’ means: on what is permanently laid out for the benefit of the bhikkhunīs. The rest... up to 'three feelings'.

Chaṭṭhasikkhāpadaṃ.

The Sixth Training Rule is concluded.

7. Sattamasikkhāpadavaṇṇanā

7. Explanation of the Seventh Training Rule

864. Sattamepi – sabbaṃ chaṭṭhe vuttanayeneva veditabbaṃ.

864. In the seventh also, everything should be understood according to the method stated in the sixth.

Sattamasikkhāpadaṃ.

The Seventh Training Rule is concluded.

8. Aṭṭhamasikkhāpadavaṇṇanā

8. Explanation of the Eighth Training Rule

869. Aṭṭhame [Pg.204] – sabbaṃ uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ akusalacittaṃ, dukkhavedananti.

869. In the eighth, everything is clear. Its origin is threefold... experienced with painful feeling.

Aṭṭhamasikkhāpadaṃ.

The Eighth Training Rule is concluded.

9. Navamasikkhāpadavaṇṇanā

9. Explanation of the Ninth Training Rule

875. Navame – abhisapeyyāti sapathaṃ kareyya. Nirayena abhisapati nāma ‘‘niraye nibbattāmi, avīcimhi nibbattāmi, niraye nibbattatu, avīcimhi nibbattatū’’ti evamādinā nayena akkosati. Brahmacariyena abhisapati nāma ‘‘gihinī homi, odātavatthā homi, paribbājikā homi, itarā vā edisā hotū’’ti evamādinā nayena akkosati; vācāya vācāya pācittiyaṃ. Ṭhapetvā pana nirayañca brahmacariyañca ‘‘sunakhī sūkarī kāṇā kuṇī’’tiādinā nayena akkosantiyā vācāya vācāya dukkaṭaṃ.

875. In the ninth: ‘should curse’ means one should utter a curse or an oath. One is said to ‘curse by hell’ who reviles in a manner such as: “May I be reborn in hell! May I be reborn in Avīci! May she be reborn in hell! May she be reborn in Avīci!” and so forth. One is said to ‘curse by the holy life’ who reviles in a manner such as: “May I become a laywoman! May I become a woman wearing white clothes! May I become a female wanderer! Or may another become such a one!” and so forth; for every utterance, there is a pācittiya offense. However, setting aside hell and the holy life, for one who reviles in a manner such as: “You female dog! You sow! You blind woman! You crippled woman!” and so forth, for every utterance, there is a dukkaṭa offense.

878. Atthapurekkhārāyāti aṭṭhakathaṃ kathentiyā. Dhammapurekkhārāyāti pāḷiṃ vācentiyā. Anusāsanipurekkhārāyāti ‘‘idānipi tvaṃ edisā, sādhu viramassu, no ce viramasi, addhā puna evarūpāni kammāni katvā niraye uppajjissasi, tiracchānayoniyā uppajjissasī’’ti evaṃ anusāsaniyaṃ ṭhatvā vadantiyā anāpatti. Sesaṃ uttānameva.

878. ‘With the commentary foremost’ (atthapurekkhārāya): there is no offense for one explaining the commentary. ‘With the Dhamma foremost’ (dhammapurekkhārāya): there is no offense for one reciting or teaching the Pāli. ‘With instruction foremost’ (anusāsanipurekkhārāya): there is no offense for one who, standing firm in instruction, speaks thus: “Even now you are such a one; please, abstain. If you do not abstain, surely, having done such deeds again, you will be reborn in hell, you will be reborn in the animal realm.” The rest is clear.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Its origin is threefold: it is an action, is released by perception, is intentional, is blameworthy in the world, is a bodily action and a verbal action, has unwholesome consciousness, and is experienced with painful feeling.

Navamasikkhāpadaṃ.

The Ninth Training Rule is finished.

10. Dasamasikkhāpadavaṇṇanā

10. Explanation of the Tenth Training Rule

879. Dasame – sabbaṃ uttānameva. Dhuranikkhepasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalakammaṃ, dukkhavedananti.

879. In the tenth, everything is clear. Its origin is that of abandoning one's duty: it arises from body, speech, and mind. It is an action, is released through perception, is intentional, is blameworthy in the world, is a bodily action and a verbal action, is an unwholesome action, and is experienced with painful feeling.

Dasamasikkhāpadaṃ.

The Tenth Training Rule is finished.

Andhakāravaggo dutiyo.

The Second Division: The Darkness.

3. Naggavaggo

3. The Chapter on the Naked

1. Paṭhamasikkhāpadavaṇṇanā

1. Explanation of the First Training Rule

883-6. Naggavaggassa [Pg.205] paṭhamasikkhāpade – brahmacariyaṃ ciṇṇenāti brahmacariyena ciṇṇena; atha vā brahmacariyassa caraṇenāti; evaṃ karaṇatthe vā sāmiatthe vā upayogavacanaṃ veditabbaṃ. Acchinnacīvarikāyāti idaṃ udakasāṭikaṃ sandhāya vuttaṃ, na aññaṃ cīvaraṃ. Tasmā udakasāṭikāya acchinnāya vā naṭṭhāya vā naggāya nhāyantiyā anāpatti. Sacepi udakasāṭikacīvaraṃ mahagghaṃ hoti, na sakkā nivāsetvā bahi gantuṃ, evampi naggāya nhāyituṃ vaṭṭati. Sesamettha uttānameva.

In the first training rule of the Naked Division, ‘brahmacariyaṃ ciṇṇena’ means 'by the holy life that has been practiced,' or alternatively, 'by the practice of the holy life'; thus, the accusative case should be understood as being in the instrumental sense or in the possessive sense. The phrase ‘acchinnacīvarikāya’ was said with reference to a bathing-cloth, not any other robe. Therefore, for one who bathes naked because her bathing-cloth has been stolen or is lost, there is no offense. Even if the bathing-cloth is valuable and it is not possible to wear it to go outside, it is still allowable to bathe naked. The rest here is clear.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Its origin is that of the offense concerning sheep's wool: it is an action, is not released by perception, is unintentional, is blameworthy by designation, is a bodily action, arises from three types of consciousness, and is experienced with threefold feeling.

Paṭhamasikkhāpadaṃ.

The First Training Rule is finished.

2. Dutiyasikkhāpadavaṇṇanā

2. Explanation of the Second Training Rule

887. Dutiye – sabbaṃ uttānameva. Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

887. In the second, everything is clear. It has six origins: it is an action, is not released by perception, is unintentional, is blameworthy by designation, is a bodily action, is a verbal action, arises from three types of consciousness, and is experienced with threefold feeling.

Dutiyasikkhāpadaṃ.

The Second Training Rule is finished.

3. Tatiyasikkhāpadavaṇṇanā

3. Explanation of the Third Training Rule

893-4. Tatiye – anantarāyikinīti dasasu antarāyesu ekenapi antarāyena anantarāyā. Dhuraṃ nikkhittamatteti dhuraṃ nikkhipitvā sacepi pacchā sibbati, āpattiyevāti attho. Sesaṃ uttānameva.

In the third, ‘anantarāyikinī’ means not having an obstacle by even one of the ten obstacles. ‘Dhuraṃ nikkhittamatta’ means that even if one sews afterward, having laid down the responsibility, it is still an offense—this is the meaning. The rest is clear.

Dhuranikkhepasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Its origin is that of abandoning one's duty: it is a non-action, is released by perception, is intentional, is blameworthy by the world, is a bodily action, is a verbal action, has unwholesome consciousness, and is experienced with painful feeling.

Tatiyasikkhāpadaṃ.

The Third Training Rule is finished.

4. Catutthasikkhāpadavaṇṇanā

4. Explanation of the Fourth Training Rule

898-9. Catutthe [Pg.206] – pañca ahāni pañcāhaṃ, pañcāhameva pañcāhikaṃ. Saṅghāṭīnaṃ cāro saṅghāṭicāro; paribhogavasena vā otāpanavasena vā saṅghaṭitaṭṭhena saṅghāṭīti laddhanāmānaṃ pañcannaṃ cīvarānaṃ parivattananti attho. Tasmāyeva padabhājane ‘‘pañcamaṃ divasaṃ pañca cīvarānī’’tiādimāha. Āpatti pācittiyassāti ettha ca ekasmiṃ cīvare ekā āpatti; pañcasu pañca.

In the fourth, ‘pañca ahāni’ is ‘pañcāhaṃ’; just five days is ‘pañcāhikaṃ’. ‘Saṅghāṭīnaṃ cāro’ is ‘saṅghāṭicāro’; the meaning is the exchanging of the five robes that are named ‘saṅghāṭī’ because they are sewn together, whether by way of using them or by way of drying them in the sun. Therefore, in the word analysis, the Blessed One said, “the fifth day, five robes,” and so on. And here, regarding the offense of pācittiya, for one robe there is one offense; for five robes, there are five.

900. Āpadāsūti mahagghaṃ cīvaraṃ, na sakkā hoti corabhayādīsu paribhuñjituṃ; evarūpe upaddave anāpatti. Sesaṃ uttānameva. Kathinasamuṭṭhānaṃ – akiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

900. ‘Āpadāsu’ means in times of difficulty: if a robe is valuable and cannot be used because of fear of thieves and so on, in such a danger, there is no offense. The rest is clear. Its origin is that of the Kathina: it is a non-action, is not released by perception, is unintentional, is blameworthy by designation, is a bodily action, is a verbal action, arises from three types of consciousness, and is experienced with threefold feeling.

Catutthasikkhāpadaṃ.

The Fourth Training Rule is finished.

5. Pañcamasikkhāpadavaṇṇanā

5. Explanation of the Fifth Training Rule

903. Pañcame – cīvarasaṅkamanīyanti saṅkametabbaṃ cīvaraṃ; aññissā santakaṃ anāpucchā gahitaṃ puna paṭidātabbacīvaranti attho.

903. In the fifth: ‘cīvarasaṅkamanīya’ means a robe that should be transferred; it is a robe that should be given back again, having been taken from another's possession without asking permission. This is the meaning.

906. Āpadāsūti sace apārutaṃ vā anivatthaṃ vā corā haranti, evarūpāsu āpadāsu dhārentiyā anāpatti. Sesaṃ uttānameva. Kathinasamuṭṭhānaṃ – kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

906. Regarding ‘āpadāsu’: if thieves take an upper robe that is not draped or a lower robe that is not worn, in such dangers, there is no offense for the bhikkhunī who takes and wears another. The rest is clear. The origins are like those of the Kathina section: it is an action and a non-action; is not released by perception; is unintentional; is an offense by formulation; is a bodily action and a verbal action; arises with three kinds of consciousness; and is experienced with three kinds of feeling.

Pañcamasikkhāpadaṃ.

The Fifth Training Rule is finished.

6. Chaṭṭhasikkhāpadavaṇṇanā

6. Explanation of the Sixth Training Rule

909-10. Chaṭṭhe – aññaṃ parikkhāranti yaṃkiñci thālakādīnaṃ vā sappitelādīnaṃ vā aññataraṃ. Ānisaṃsanti ‘‘kittakaṃ agghanakaṃ dātukāmatthā’’ti pucchati, ‘‘ettakaṃ nāmā’’ti vadanti, ‘‘āgametha tāva, idāni vatthaṃ mahagghaṃ, katipāhena kappāse āgate samagghaṃ bhavissatī’’ti evaṃ vatvā nivārentiyā anāpatti. Sesaṃ uttānameva.

In the sixth: ‘aññaṃ parikkhāra’ means any other requisite whatsoever, such as one from among bowls and so on, or ghee, oil, and so on. Regarding ‘ānisaṃsa’: if she asks, “What is the value of the item you wish to give?” and they say, “It is of such-and-such a value,” and she replies, “Please wait for a while. Right now, cloth is expensive. In a few days, when the cotton has arrived, it will be cheaper.” For a bhikkhunī who prevents the donors from giving by speaking thus, there is no offense. The rest is clear.

Tisamuṭṭhānaṃ [Pg.207] – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

It has three origins: it is an action; is released by perception; is intentional; is a worldly fault; is a bodily action and a verbal action; has unwholesome consciousness; and is experienced with three kinds of feeling.

Chaṭṭhasikkhāpadaṃ.

The Sixth Training Rule is finished.

7. Sattamasikkhāpadavaṇṇanā

7. Explanation of the Seventh Training Rule

911. Sattame – pakkamiṃsūti aññāsampi āgamanaṃ āgamentī ‘‘addhā amhākampi āgamessatī’’ti tattha tattha agamaṃsu. Paṭibāheyyāti paṭisedheyya.

911. In the seventh: pakkamiṃsu means that, thinking, “While she is waiting for the return of others, surely she will also wait for our return,” they went to various places. Paṭibāheyya means to prevent.

915. Ānisaṃsanti ‘‘ekissā ekaṃ sāṭakaṃ nappahoti, āgametha tāva, katipāhena uppajjissati, tato bhājessāmī’’ti evaṃ ānisaṃsaṃ dassetvā paṭibāhantiyā anāpatti. Sesaṃ uttānameva.

915. Regarding ānisaṃsa: for a bhikkhunī who prevents the distribution by showing a benefit, saying, “One garment is not enough for one bhikkhunī. Please wait for a while. In a few days, a robe will arise, and then I will distribute them,” there is no offense. The rest is clear.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

It has three origins: it arises from action, is resolved by perception, is intentional, is an offense by formulation, is a bodily action and a verbal action, arises from three kinds of mind, and is accompanied by three kinds of feeling.

Sattamasikkhāpadaṃ.

The Seventh Training Rule is concluded.

8. Aṭṭhamasikkhāpadavaṇṇanā

8. The Explanation of the Eighth Training Rule

916-8. Aṭṭhame – naṭā nāma ye nāṭakaṃ nāṭenti. Naṭakā nāma ye naccanti. Laṅghakā nāma ye vaṃsavarattādīsu laṅghanakammaṃ karonti. Sokajjhāyikā nāma māyākārā. Kumbhathūṇikā nāma ghaṭakena kīḷanakā; bimbisakavādakātipi vadanti. Deti āpatti pācittiyassāti ettha cīvaragaṇanāya āpattiyo veditabbā. Sesaṃ uttānameva.

In the eighth: Naṭa are those who make others dance. Naṭaka are those who dance. Laṅghaka are those who perform acrobatic feats on bamboo poles, leather ropes, and so on. Sokajjhāyikā are illusionists. Kumbhathūṇikā are those who play by striking a small pot; they are also called players of the bimbisaka drum. Here, regarding the phrase, “she gives, it is an offense of pācittiya,” the offenses should be understood according to the number of robes. The rest is clear.

Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

It has six origins: it arises from action, is not resolved by perception, is unintentional, is an offense by formulation, is a bodily action and a verbal action, arises from three kinds of mind, and is accompanied by three kinds of feeling.

Aṭṭhamasikkhāpadaṃ.

The Eighth Training Rule is concluded.

9. Navamasikkhāpadavaṇṇanā

9. The Explanation of the Ninth Training Rule

921-4. Navame [Pg.208] – dubbalacīvarapaccāsāyāti dubbalāya cīvarapaccāsāya. Ānisaṃsanti kiñcāpi ‘‘na mayaṃ ayye sakkomā’’ti vadanti, ‘‘idāni pana tesaṃ kappāso āgamissati, saddho pasanno puriso āgamissati, addhā dassatī’’ti evaṃ ānisaṃsaṃ dassetvā nivārentiyā anāpatti. Sesaṃ uttānameva.

In the ninth: dubbalacīvarapaccāsāya means with a weak hope for a robe. Regarding the benefit: even if they say, “Venerable lady, we are not able,” if she prevents them by showing such a benefit as, “Now their cotton will arrive, a faithful and devoted man will come, surely he will give,” there is no offense. The rest is clear.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

It has three origins: it arises from action, is resolved by perception, is intentional, is a worldly fault, is a bodily action and a verbal action, arises from an unwholesome mind, and is accompanied by three kinds of feeling.

Navamasikkhāpadaṃ.

The Ninth Training Rule is concluded.

10. Dasamasikkhāpadavaṇṇanā

10. The Explanation of the Tenth Training Rule

927. Dasame – kathinuddhāraṃ na dassantīti kīdiso kathinuddhāro dātabbo, kīdiso na dātabboti? Yassa atthāramūlako ānisaṃso mahā, ubbhāramūlako appo, evarūpo na dātabbo. Yassa pana atthāramūlako ānisaṃso appo, ubbhāramūlako mahā, evarūpo dātabbo. Samānisaṃsopi saddhāparipālanatthaṃ dātabbova.

927. In the tenth: Regarding the phrase kathinuddhāraṃ na dassanti (‘they do not grant the withdrawal of the kathina’): What kind of kathina withdrawal should be granted, and what kind should not? One where the benefit rooted in the laying down of the kathina is great, and the benefit rooted in its withdrawal is small—such a kind should not be granted. However, one where the benefit rooted in the laying down is small, and the benefit rooted in the withdrawal is great—such a kind should be granted. Even if the benefits are equal, it should still be granted for the sake of protecting the donor's faith.

931. Ānisaṃsanti bhikkhunisaṅgho jiṇṇacīvaro, kathinānisaṃsamūlako mahālābhoti evarūpaṃ ānisaṃsaṃ dassetvā paṭibāhantiyā anāpatti. Sesaṃ uttānameva.

931. Regarding the benefit: For a bhikkhunī who prevents the withdrawal by showing such a benefit as, 'The community of bhikkhunīs has worn-out robes, and there is great gain rooted in the kathina benefit,' there is no offense. The rest is clear.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

It has three origins: it arises from action, is resolved by perception, is intentional, is a worldly fault, is a bodily action and a verbal action, arises from an unwholesome mind, and is accompanied by three kinds of feeling.

Dasamasikkhāpadaṃ.

The Tenth Training Rule is concluded.

Naggavaggo tatiyo.

The Naked Chapter, the Third.

4. Tuvaṭṭavaggo

4. The Fourth Chapter: The Chapter on Lying Down Covered

1. Paṭhamasikkhāpadavaṇṇanā

1. The Explanation of the First Training Rule

933. Tuvaṭṭavaggassa [Pg.209] paṭhamasikkhāpade – tuvaṭṭeyyunti nipajjeyyuṃ. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

933. In the first training rule of the Chapter on Lying Down Covered: Tuvaṭṭeyyuṃ means they should lie down. The rest is clear. It has the origin of sheep’s wool: it arises from action, is not resolved by perception, is unintentional, is an offense by formulation, is a bodily action, arises from three kinds of mind, and is accompanied by three kinds of feeling.

Paṭhamasikkhāpadaṃ.

The First Training Rule is concluded.

2. Dutiyasikkhāpadavaṇṇanā

2. The Explanation of the Second Training Rule

937. Dutiye – ekaṃ attharaṇañceva pāvuraṇañca etāsanti ekattharaṇapāvuraṇā; saṃhārimānaṃ pāvārattharaṇakaṭasārakādīnaṃ ekaṃ antaṃ attharitvā ekaṃ pārupitvā tuvaṭṭentīnametaṃ adhivacanaṃ.

937. In the second: Ekattharaṇapāvuraṇā means ‘those for whom there is one spread and one covering’; this is a designation for those bhikkhunīs who lie down covered, having spread one end of a movable covering, spread, mat, or the like, and having wrapped themselves in the other end.

940. Vavatthānaṃ dassetvāti majjhe kāsāvaṃ vā kattarayaṭṭhiṃ vā antamaso kāyabandhanampi ṭhapetvā nipajjantīnaṃ anāpattīti attho. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

940. The meaning of vavatthānaṃ dassetvā is that there is no offense for those who lie down having placed a saffron-colored robe, a staff, or at least a waistband in the middle. The rest is clear. It has the origin of sheep’s wool: it arises from action, is not resolved by perception, is unintentional, is an offense by formulation, is a bodily action, arises from three kinds of mind, and is accompanied by three kinds of feeling.

Dutiyasikkhāpadaṃ.

The Second Training Rule is concluded.

3. Tatiyasikkhāpadavaṇṇanā

3. The Explanation of the Third Training Rule

941. Tatiye – uḷārasambhāvitāti uḷārakulā pabbajitattā guṇehi ca uḷārattā uḷārāti sambhāvitā. Issāpakatāti issāya apakatā; abhibhūtāti attho. Saññatti bahulā etāsanti saññattibahulā; divasaṃ mahājanaṃ saññāpayamānāti attho. Viññatti bahulā etāsanti viññattibahulā. Viññattīti hetūdāharaṇādīhi vividhehi nayehi ñāpanā veditabbā, na yācanā.

941. In the third: Uḷārasambhāvitā (highly esteemed) means praised as lofty because of having been ordained from a noble family and because of being lofty in virtues. Issāpakatā (corrupted by jealousy) means made to be devoid of its natural state by jealousy; the meaning is ‘overcome’. Saññattibahulā means ‘those for whom making known (saññatti) is abundant’; the meaning is making things known to a great crowd of people throughout the day. Viññattibahulā means ‘those for whom varied making known (viññatti) is abundant’. Viññatti should be understood as making known by various methods such as giving reasons and citing examples; it should not be understood as requesting.

943. Caṅkamane [Pg.210] nivattanagaṇanāya āpattiyo veditabbā. Tiṭṭhati vātiādīsu payogagaṇanāya. Uddisati vātiādīsu padādigaṇanāya. Sesaṃ uttānameva.

943. In the case of walking meditation, offenses should be understood by the count of returns. In cases such as ‘stands or…’, they should be understood by the count of efforts. In cases such as ‘recites or…’, they should be understood by the count of words and so on. The rest is clear.

Tisamuṭṭhānaṃ – kiriyākiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

It has three origins: it arises from action and non-action, is resolved by perception, is intentional, is a worldly fault, is a bodily action and a verbal action, arises from an unwholesome mind, and is accompanied by painful feeling.

Tatiyasikkhāpadaṃ.

The Third Training Rule is concluded.

4. Catutthasikkhāpadavaṇṇanā

4. The Explanation of the Fourth Training Rule

949. Catutthe – sati antarāyeti dasavidhe antarāye sati. Pariyesitvā na labhatīti aññaṃ upaṭṭhāyikaṃ na labhati. Gilānāyāti sayaṃ gilānāya. Āpadāsūti tathārūpe upaddave sati anāpatti. Sesaṃ uttānameva.

949. In the fourth: Sati antarāye means when one of the ten kinds of obstacles is present. Pariyesitvā na labhati means one does not find another attendant. Gilānāya means for oneself being sick. Āpadāsu means there is no offense when a danger of such a kind is present. The rest is clear.

Dhuranikkhepasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

It has its origin in the laying down of the burden: it arises from non-action, is resolved by perception, is intentional, is a worldly fault, is a bodily action and a verbal action, arises from an unwholesome mind, and is accompanied by painful feeling.

Catutthasikkhāpadaṃ.

The Fourth Training Rule is concluded.

5. Pañcamasikkhāpadavaṇṇanā

5. The Explanation of the Fifth Training Rule

952. Pañcame – aññaṃ āṇāpetīti ettha sace nikkaḍḍhāti āṇattā ekapayogena bahūnipi dvārāni atikkāmeti, ekā āpatti. Atha imañcimañca dvāraṃ atikkāmehīti evaṃ āṇattā atikkāmeti, dvāragaṇanāya āpattiyo. Sesaṃ uttānameva.

952. In the fifth, in the text ‘orders another’: here, if a bhikkhunī who was ordered, ‘Drag it out!’ passes through many doors with a single effort, there is one offense. Or, if a bhikkhunī who was ordered thus, ‘Pass through this door and that door!’ passes through them, there are offenses according to the count of the doors. The rest is clear.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

It has three origins; it is an action, is absolved through perception, is intentional, is blameworthy in the world, is a bodily action and a verbal action, arises from an unwholesome mind, and is accompanied by painful feeling.

Pañcamasikkhāpadaṃ.

The Fifth Training Rule is concluded.

6. Chaṭṭhasikkhāpadavaṇṇanā

6. The Explanation of the Sixth Training Rule

955. Chaṭṭhe [Pg.211] – sabbaṃ uttānameva. Samanubhāsanasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

955. In the sixth [training rule], everything is clear indeed. It has its origin in the formal admonition; it is non-action, is absolved through perception, is intentional, is blameworthy in the world, is a bodily action and a verbal action, arises from an unwholesome mind, and is accompanied by painful feeling.

Chaṭṭhasikkhāpadaṃ.

The Sixth Training Rule is concluded.

7-8-9. Sattamaaṭṭhamanavamasikkhāpadavaṇṇanā

7-8-9. The Explanation of the Seventh, Eighth, and Ninth Training Rules

961. Sattamaaṭṭhamanavamesu sabbaṃ uttānameva. Sabbāni eḷakalomasamuṭṭhānāni, kiriyāni, nosaññāvimokkhāni, acittakāni, paṇṇattivajjāni, kāyakammāni, ticittāni tivedanānīti.

961. In the seventh, eighth, and ninth [training rules], everything is clear indeed. All [offenses] have the same origin as the offense concerning goat's wool; they are actions, are not absolved through perception, are unintentional, are transgressions by convention, are bodily actions, arise from three minds, and are accompanied by three feelings.

Sattamaaṭṭhamanavamasikkhāpadāni.

The Seventh, Eighth, and Ninth Training Rules are concluded.

10. Dasamasikkhāpadavaṇṇanā

10. The Explanation of the Tenth Training Rule

973. Dasame – āhundarikāti sambādhā.

973. In the tenth [training rule]: ‘āhundarikā’ means constricted.

975. Dhuraṃ nikkhittamatteti sacepi dhuraṃ nikkhipitvā pacchā pakkamati, āpattiyevāti attho. Pavāretvā pañca yojanāni gacchantiyāpi anāpatti. Chasu vattabbameva natthi. Sace pana tīṇi gantvā teneva maggena paccāgacchati, na vaṭṭati. Aññena maggena āgantuṃ vaṭṭati.

975. Regarding 'only to the extent of putting down the burden': even if, having put down the burden, one then departs afterward, it is still an offense—this is the meaning. For a bhikkhunī who goes five yojanas after having been invited, there is no offense. Regarding six [yojanas], there is nothing to be said. However, if one goes three [yojanas] and returns by the same path, it is not allowable. It is allowable to return by a different path.

976. Antarāyeti dasavidhe antarāye – paraṃ gacchissāmīti nikkhantā, nadīpūro pana āgato, corā vā magge honti, megho vā uṭṭhāti, nivattituṃ vaṭṭati. Sesaṃ uttānameva. Paṭhamapārājikasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dukkhavedananti.

976. Regarding obstacles: when there are the ten kinds of obstacles—for instance, one has set out thinking, ‘I will go to the other side,’ but a river is in flood, or there are robbers on the path, or a storm cloud arises—it is allowable to turn back. The rest is clear indeed. It has the same origin as the first Pārājika offense; it is non-action, is absolved through perception, is intentional, is blameworthy in the world, is a bodily action, arises from an unwholesome mind, and is accompanied by painful feeling.

Dasamasikkhāpadaṃ.

The Tenth Training Rule is concluded.

Tuvaṭṭavaggo catuttho.

The Tuvaṭṭa Chapter, the Fourth.

5. Cittāgāravaggo

5. The Cittāgāra Chapter

1. Paṭhamasikkhāpadavaṇṇanā

1. The Explanation of the First Training Rule

978. Cittāgāravaggassa [Pg.212] paṭhamasikkhāpade – rājāgāranti rañño kīḷanagharaṃ. Cittāgāranti kīḷanacittasālaṃ. Ārāmanti kīḷanaupavanaṃ. Uyyānanti kīḷanuyyānaṃ. Pokkharaṇīnti kīḷanapokkharaṇiṃ. Tasmāyeva padabhājane ‘‘yattha katthaci rañño kīḷitu’’ntiādi vuttaṃ. Dassanāya gacchati āpatti dukkaṭassāti ettha padavāragaṇanāya dukkaṭaṃ. Yattha ṭhitā passatīti ettha pana sace ekasmiṃyeva ṭhāne ṭhitā padaṃ anuddharamānā pañcapi passati, ekameva pācittiyaṃ. Taṃ taṃ disābhāgaṃ oloketvā passantiyā pana pāṭekkā āpattiyo. Bhikkhussa pana sabbattha dukkaṭaṃ.

978. In the first training rule of the Cittāgāra Chapter: ‘royal residence’ (rājāgāra) means the king’s pleasure house. ‘Picture gallery’ (cittāgāra) means a decorated hall for amusement. ‘Park’ (ārāma) means a pleasure grove. ‘Garden’ (uyyāna) means a pleasure garden. ‘Pond’ (pokkharaṇī) means a pleasure pond. Therefore, in the word analysis, it is said, ‘wherever the king amuses himself,’ and so on. Regarding the phrase, ‘If she goes to see, it is an offense of wrong-doing,’ here the offense of wrong-doing is counted by the number of steps. However, regarding the case where she stands and sees, if, standing in one single place without lifting her foot, she sees all five, there is only one Pācittiya offense. But for one who sees by looking around in various directions, there are separate offenses. For a bhikkhu, however, in all cases it is an offense of wrong-doing.

981. Ārāme ṭhitāti ajjhārāme rājāgārādīni karonti, tāni passantiyā anāpatti. Gacchantī vā āgacchantī vāti piṇḍapātādīnaṃ atthāya gacchantiyā maggo hoti, tāni passati, anāpatti. Sati karaṇīye gantvāti rañño santikaṃ kenaci karaṇīyena gantvā passati, anāpatti. Āpadāsūti kenaci upaddutā pavisitvā passati, anāpatti. Sesaṃ uttānameva.

981. Regarding ‘standing in the monastery’ (ārāme ṭhitā): If they build royal residences and so on within the monastery, there is no offense for seeing them. Regarding ‘going or coming’ (gacchantī vā āgacchantī vā): If the path for a bhikkhunī going for the sake of alms-food and so on lies there, and she sees them, there is no offense. Regarding ‘having gone when there is business’ (sati karaṇīye gantvā): Having gone to the king’s presence on some business, if she sees them, there is no offense. Regarding ‘in emergencies’ (āpadāsu): If, being afflicted by some danger, she enters and sees them, there is no offense. The rest is clear indeed.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, tivedananti.

It has the same origin as the offense concerning goat's wool; it is an action, is not absolved through perception, is unintentional, is blameworthy in the world, is a bodily action, arises from an unwholesome mind, and is accompanied by three feelings.

Paṭhamasikkhāpadaṃ.

The First Training Rule is concluded.

2. Dutiyasikkhāpadavaṇṇanā

2. The Explanation of the Second Training Rule

982. Dutiye – abhinisīdanābhinipajjanesu payogagaṇanāya āpattiyo veditabbā. Sesaṃ uttānameva.

982. In the second [training rule]: in the acts of sitting down and lying down, offenses should be understood by counting the efforts. The rest is clear indeed.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

It has the same origin as the offense concerning goat's wool; it is an action, is not absolved through perception, is unintentional, is a transgression by convention, is a bodily action, arises from three minds, and is accompanied by three feelings.

Dutiyasikkhāpadaṃ.

The Second Training Rule is concluded.

3. Tatiyasikkhāpadavaṇṇanā

3. The Explanation of the Third Training Rule

988. Tatiye [Pg.213] – ujjavujjaveti yattakaṃ hatthena añchitaṃ hoti, tasmiṃ takkamhi veṭhite ekā āpatti. Kantanato pana pubbe kappāsavicinanaṃ ādiṃ katvā sabbapayogesu hatthavāragaṇanāya dukkaṭaṃ.

988. In the third [training rule]: For whatever length of thread is drawn by hand, when that is wound on the spindle, there is one offense. However, before spinning, beginning with sorting cotton, in all preliminary efforts, an offense of wrong-doing is incurred by the count of hand-turns.

989. Kantitasuttanti dasikasuttādiṃ saṅghāṭetvā kantati, dukkantitaṃ vā paṭikantati. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

989. Regarding ‘spun thread’ (kantitasutta): If one spins after combining fringe-thread and so forth, or if one re-spins what was poorly spun, there is no offense. The rest is clear indeed. It has the same origin as the offense concerning goat's wool; it is an action, is not absolved through perception, is unintentional, is a transgression by convention, is a bodily action, arises from three minds, and is accompanied by three feelings.

Tatiyasikkhāpadaṃ.

The Third Training Rule is concluded.

4. Catutthasikkhāpadavaṇṇanā

4. The Explanation of the Fourth Training Rule

992. Catutthe – yāguṃ vātiādīsu taṇḍulakoṭṭanaṃ ādiṃ katvā sabbesu pubbapayogesu payogagaṇanāya dukkaṭaṃ. Yāgubhattesu bhājanagaṇanāya, khādanīyādīsu rūpagaṇanāya pācittiyāni.

992. In the fourth [training rule], regarding ‘gruel or…’ (yāguṃ vā) and so forth: beginning with pounding rice, in all preliminary preparations, an offense of wrong-doing is incurred by counting the efforts. For gruel and cooked rice, Pācittiya offenses are incurred by counting the containers; for edibles and so forth, by counting the items.

993. Yāgupāneti manussehi saṅghassatthāya kariyamāne yāgupāne vā saṅghabhatte vā tesaṃ sahāyikabhāvena yaṃkiñci pacantiyā anāpatti. Cetiyapūjāya sahāyikā hutvā gandhādīni pūjeti, vaṭṭati. Attano veyyāvaccakarassāti sacepi mātāpitaro āgacchanti, yaṃkiñci bījaniṃ vā sammuñjanidaṇḍakaṃ vā kārāpetvā veyyāvaccakaraṭṭhāne ṭhapetvāva yaṃkiñci pacituṃ vaṭṭati. Sesaṃ uttānameva. Samuṭṭhānādīni tatiyasadisānevāti.

993. Regarding ‘gruel and drinks’ (yāgupāna): When people are preparing gruel, drinks, or a meal for the benefit of the Saṅgha, there is no offense for a bhikkhunī who cooks anything as their helper. At a cetiya offering, it is allowable for her, having become a helper, to offer perfumes and so forth. Regarding ‘for one’s own attendant’ (attano veyyāvaccakarassa): Even if her parents come, it is allowable to cook anything for them only after having them make a fan or a broom-handle and thus establishing them in the position of an attendant. The rest is clear indeed. The origins and so forth are the same as for the third [training rule].

Catutthasikkhāpadaṃ.

The Fourth Training Rule is concluded.

5. Pañcamasikkhāpadavaṇṇanā

5. The Explanation of the Fifth Training Rule

996. Pañcame – asati antarāyeti dasavidhe antarāye asati. Dhuraṃ nikkhipitvā pacchā vinicchinantī āpattiṃ āpajjitvāva vinicchināti.

996. In the fifth [training rule]: ‘when there is no obstacle’ means when none of the ten kinds of obstacles exist. One who, having laid down the burden, decides afterward, decides only after having already incurred the offense.

998. Pariyesitvā [Pg.214] na labhatīti sahāyikā bhikkhuniyo na labhati. Sesaṃ uttānameva. Dhuranikkhepasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ dukkhavedananti.

998. ‘Having sought and not obtained’ means that she does not find companion bhikkhunīs. The rest is clear indeed. It has its origin in laying down the burden; it is non-action, is absolved through perception, is intentional, is blameworthy in the world, is a bodily action and a verbal action, arises from an unwholesome mind, and is accompanied by painful feeling.

Pañcamasikkhāpadaṃ.

The Fifth Training Rule is concluded.

6. Chaṭṭhasikkhāpadavaṇṇanā

6. The Explanation of the Sixth Training Rule

999. Chaṭṭhe – sabbaṃ naggavagge āgārikasikkhāpade vuttanayeneva veditabbaṃ. Ayaṃ pana viseso, taṃ chasamuṭṭhānaṃ. Idaṃ ‘‘sahatthā’’ti vuttattā eḷakalomasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

999. In the sixth, everything should be understood in the same way as stated in the householder’s training rule in the Naggavagga. However, this is the distinction: that training rule has six origins. This training rule, because it is said “with her own hand,” has sheep’s wool as its origin; it is an action, not a release by perception, non-cognitive, an offense by designation, a bodily action, with three states of consciousness, and with three feelings.

Chaṭṭhasikkhāpadaṃ.

The Sixth Training Rule.

7. Sattamasikkhāpadavaṇṇanā

7. Explanation of the Seventh Training Rule

1007. Sattame – puna pariyāyenāti punavāre. Āpadāsūti mahagghacīvaraṃ sarīrato mocetvā supaṭisāmitampi corā haranti, evarūpāsu āpadāsu anissajjitvā nivāsentiyā anāpatti. Sesaṃ uttānamevāti.

1007. In the seventh, ‘again by turn’ means on a subsequent occasion. ‘In emergencies’ means when thieves take away an expensive robe even though it has been removed from the body and well-secured; in such emergencies, there is no offense for a bhikkhunī who wears it without having relinquished it. The rest is clear.

Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

It has a Kathina-origin: it arises from body and speech, or from body, speech, and consciousness; it is action or non-action, not a release by perception, non-cognitive, an offense by designation, a bodily action, a verbal action, with three states of consciousness, and with three feelings.

Sattamasikkhāpadaṃ.

The Seventh Training Rule.

8. Aṭṭhamasikkhāpadavaṇṇanā

8. Explanation of the Eighth Training Rule

1008. Aṭṭhame – anissajjitvāti rakkhaṇatthāya adatvā; ‘‘imaṃ jaggeyyāsī’’ti evaṃ anāpucchitvāti attho.

1008. In the eighth, ‘without relinquishing’ means without giving it for safekeeping; the meaning is without asking, saying, “You should watch over this monastery.”

1012. Pariyesitvā na labhatīti paṭijaggikaṃ na labhati. Gilānāyāti vacībhedaṃ kātuṃ asamatthāya. Āpadāsūti raṭṭhe bhijjante āvāse [Pg.215] chaḍḍetvā gacchanti, evarūpāsu āpadāsu anāpatti. Sesaṃ uttānameva. Samuṭṭhānādīni anantarasikkhāpadasadisānevāti.

1012. ‘Having searched and not found’ means one does not find a caretaker. ‘For a sick person’ refers to one who is unable to speak. ‘In emergencies’ means when the country is breaking up and people abandon their monasteries and flee; in such emergencies, there is no offense for one who departs on a journey without having relinquished it. The rest is clear. The origins and so on are the same as for the immediately preceding training rule.

Aṭṭhamasikkhāpadaṃ.

The Eighth Training Rule.

9. Navamasikkhāpadavaṇṇanā

9. Explanation of the Ninth Training Rule

1015-6. Navame – bāhirakaṃ anatthasaṃhitanti hatthiassarathadhanutharusippaāthabbaṇakhīlanavasīkaraṇasosāpanamantāgadappayogādibhedaṃ parūpaghātakaraṃ. Parittanti yakkhaparittanāgamaṇḍalādibhedaṃ sabbampi vaṭṭati. Sesaṃ uttānameva.

In the ninth, ‘external, associated with what is unbeneficial’ refers to various kinds of practices harmful to others such as elephant-training, horse-training, chariot-driving, archery, swordsmanship; Atharva spells, peg-fixing spells, subjugating spells, desiccation spells, and the application of antidotes. As for ‘protective spells,’ all types are allowable, such as yakkha-protection and nāga-circle spells. The rest is clear.

Padasodhammasamuṭṭhānaṃ – vācato vācācittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

It has a Padasodhamma-origin: it arises from speech or from speech and consciousness; it is an action, not a release by perception, non-cognitive, an offense by designation, a verbal action, with three states of consciousness, and with three feelings.

Navamasikkhāpadaṃ.

The Ninth Training Rule.

10. Dasamasikkhāpadavaṇṇanā

10. Explanation of the Tenth Training Rule

1018. Dasame vāceyyāti padaṃ viseso, sesaṃ navame vuttanayeneva veditabbaṃ saddhiṃ samuṭṭhānādīhīti.

1018. In the tenth, the word ‘vāceyya’ is the specific point; the rest should be understood in the same way as stated in the ninth, together with the origins, etc.

Dasamasikkhāpadaṃ.

The Tenth Training Rule.

Cittāgāravaggo pañcamo.

The Cittāgāra Chapter, the Fifth.

6. Ārāmavaggo

6. The Chapter on Monasteries

1. Paṭhamasikkhāpadavaṇṇanā

1. Explanation of the First Training Rule

1025. Ārāmavaggassa paṭhamasikkhāpade – parikkhepaṃ atikkāmentiyā, upacāraṃ okkamantiyāti ettha paṭhamapāde dukkaṭaṃ, dutiyapāde pācittiyaṃ.

1025. In the first training rule of the Ārāma Chapter: Here, for one who is crossing the boundary and entering the precincts, for the first step there is a `dukkaṭa` offense; for the second step, a `pācittiya`.

1027. Sīsānulokikāti paṭhamaṃ pavisantīnaṃ bhikkhunīnaṃ sīsaṃ anulokentī pavisati, anāpatti. Yattha bhikkhuniyoti yattha bhikkhuniyo paṭhamataraṃ pavisitvā sajjhāyacetiyavandanādīni karonti, tattha tāsaṃ [Pg.216] santikaṃ gacchāmīti gantuṃ vaṭṭati. Āpadāsūti kenaci upaddutā hoti, evarūpāsu āpadāsu pavisituṃ vaṭṭati. Sesaṃ uttānameva.

1027. ‘Looking up at the head’ means: if she enters looking up at the heads of the bhikkhunīs who are entering first, there is no offense. ‘Where there are bhikkhunīs’ means: where bhikkhunīs, having entered first, are doing recitation, veneration of shrines, and so on, it is permissible to go there, thinking, ‘I will go to their presence.’ ‘In times of danger’ means: she is afflicted by some danger; in such dangers, it is permissible to enter. The rest is clear.

Dhuranikkhepasamuṭṭhānaṃ – kiriyākiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

It arises from laying down the burden. It is an offense of action-and-non-action, is released through perception, is intentional, an offense by designation, an action of the body, an action of speech, has three mind-states, and three feelings.

Paṭhamasikkhāpadaṃ.

The First Training Rule.

2. Dutiyasikkhāpadavaṇṇanā

2. Explanation of the Second Training Rule

1028. Dutiye – āyasmā kappitakoti ayaṃ jaṭilasahassabbhantaro thero. Saṃharīti saṅkāmesi. Saṃhaṭoti saṅkāmito. Kāsāvaṭoti nhāpitā kāsāvaṃ nivāsetvā kammaṃ karonti, taṃ sandhāyāhaṃsu. Sesaṃ uttānameva.

1028. In the second [training rule]: ‘The Venerable Kappitaka’—this is the elder who was among the thousand matted-haired ascetics. ‘He removed’ (`saṃhari`) means he caused it to be moved (`saṅkāmesi`). ‘Was removed’ (`saṃhaṭo`) means it was caused to be moved (`saṅkāmito`). ‘An ochre-dyed cloth’ (`kāsāvaṭo`)—bath attendants (`nhāpitā`) wear an ochre-dyed cloth and do their work; this was said with reference to that. The rest is clear.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

It has three origins. It is an offense of action, is released through perception, is intentional, an offense against the world, an action of the body, an action of speech, has an unwholesome mind-state, and a painful feeling.

Dutiyasikkhāpadaṃ.

The Second Training Rule.

3. Tatiyasikkhāpadavaṇṇanā

3. Explanation of the Third Training Rule

1036. Tatiye – anusāsanipurekkhārāyāti idānipi tvaṃ bālā abyattātiādinā nayena anusāsanipakkhe ṭhatvā vadantiyā anāpatti. Sesaṃ uttānameva. Samuṭṭhānādīni anantarasikkhāpadasadisānevāti.

1036. In the third [training rule]: ‘With a preference for instruction’ means that even now, for a bhikkhunī who speaks while standing on the side of instruction with the method, “You are foolish, you are incompetent,” and so on, there is no offense. The rest is clear. The origins and so on are just like the immediately preceding training rule.

Tatiyasikkhāpadaṃ.

The Third Training Rule.

4. Catutthasikkhāpadavaṇṇanā

4. Explanation of the Fourth Training Rule

1037. Catutthe – sabbaṃ uttānameva. Catusamuṭṭhānaṃ – kāyato kāyavācato kāyacittato kāyavācācittato ca samuṭṭhāti. Nimantitāya anāpucchā bhuñjantiyā āpattisambhavato siyā kiriyākiriyaṃ, pavāritāya kappiyaṃ kāretvāpi akāretvāpi bhuñjantiyā āpattisambhavato [Pg.217] siyā kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

1037. In the fourth [training rule]: everything is clear. It has four origins: it arises from the body; from body and speech; from body and mind; and from body, speech, and mind. For one who was invited with an improper expression, eating without asking permission, it may be an offense of action-and-non-action, due to the possibility of an offense. For one who has been formally satisfied, eating after having had something made allowable or without having had it made allowable, it may be an offense of action, due to the possibility of an offense. It is not released through perception, is unintentional, an offense by designation, an action of the body, an action of speech, has three mind-states, and three feelings.

Catutthasikkhāpadaṃ.

The Fourth Training Rule.

5. Pañcamasikkhāpadavaṇṇanā

5. Explanation of the Fifth Training Rule

1043. Pañcame – kule maccharo kulamaccharo, kulamaccharo etissā atthīti kulamaccharinī kulaṃ vā maccharāyatīti kulamaccharinī. Kulassa avaṇṇanti taṃ kulaṃ assaddhaṃ appasannanti. Bhikkhunīnaṃ avaṇṇanti bhikkhuniyo dussīlā pāpadhammāti.

1043. In the fifth [training rule]: Stinginess towards a family is `kulamacchara`. Because this [bhikkhunī] has stinginess towards a family, she is a `kulamaccharinī` (one who is stingy towards a family). Or, because she is stingy towards a family, she is a `kulamaccharinī`. 'Speaking dispraise of the family' means she might say, 'That family is faithless and without confidence.' 'Speaking dispraise of the bhikkhunīs' means she might say, 'The bhikkhunīs are immoral and of evil nature.'

1045. Santaṃyeva ādīnavanti kulassa vā bhikkhunīnaṃ vā santaṃ aguṇaṃ. Sesaṃ uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ dukkhavedananti.

1045. ‘Regarding the existing fault’ means an existing demerit of a family or of bhikkhunīs. The rest is clear. It has three origins: it is an action, is released through perception, is intentional, a worldly offense, a bodily action, a verbal action, has an unwholesome mind-state, and a painful feeling.

Pañcamasikkhāpadaṃ.

The Fifth Training Rule.

6. Chaṭṭhasikkhāpadavaṇṇanā

6. Explanation of the Sixth Training Rule

1048. Chaṭṭhe – ovādāyāti garudhammatthāya. Saṃvāsāyāti uposathapavāraṇāpucchanatthāya. Ayamettha saṅkhepo. Vitthāro pana bhikkhunovādakasikkhāpadavaṇṇanāyaṃ vuttoyeva.

1048. In the sixth [training rule]: 'For exhortation' means for the purpose of the weighty rules. 'For communion' means for the purpose of asking about the Uposatha and Pavāraṇā. This is the summary here. As for the detailed explanation, it has already been stated in the explanation of the training rule on the exhorter of bhikkhunīs.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

It has the same origin as the [offense concerning] goat's wool: it is from action, not a release through perception, unintentional, an offense by designation, a bodily action, arises from three minds, and is accompanied by three feelings.

Chaṭṭhasikkhāpadaṃ.

The Sixth Training Rule is completed.

7. Sattamasikkhāpadavaṇṇanā

7. Explanation of the Seventh Training Rule

1053. Sattame – pariyesitvā na labhatīti bhikkhuniṃ na labhati. Sesaṃ uttānameva. Imassāpi vitthāro bhikkhunovādake vuttoyeva.

1053. In the seventh [training rule]: 'Having sought, one does not find' means one does not find a bhikkhunī. The rest is clear. The detailed explanation of this has also been stated in the [explanation of the training rule on] the exhorter of bhikkhunīs.

Dhuranikkhepasamuṭṭhānaṃ [Pg.218] – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

It has the same origin as the [offense of] laying down the burden: it is not from action, is a release through perception, is intentional, a worldly offense, a bodily action and a verbal action, arises from an unwholesome mind, and is accompanied by painful feeling.

Sattamasikkhāpadaṃ.

The Seventh Training Rule is completed.

8. Aṭṭhamasikkhāpadavaṇṇanā

8. Explanation of the Eighth Training Rule

1056. Aṭṭhame – ekakammantiādīhi uposathapavāraṇāyeva vuttā. Sesaṃ uttānameva. Imassāpi vitthāro bhikkhunovādake vuttoyeva.

1056. In the eighth [training rule]: By the words beginning with 'ekakamma', only the Uposatha and Pavāraṇā are spoken of. The rest is clear. The detailed explanation of this has also been stated in the [explanation of the training rule on] the exhorter of bhikkhunīs.

Paṭhamapārājikasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dukkhavedananti.

It has the same origin as the first Pārājika offense: it is not from action, is a release through perception, is intentional, a worldly offense, a bodily action, arises from an unwholesome mind, and is accompanied by painful feeling.

Aṭṭhamasikkhāpadaṃ.

The Eighth Training Rule is completed.

9. Navamasikkhāpadavaṇṇanā

9. Explanation of the Ninth Training Rule

1058. Navame – sabbaṃ uttānameva. Imassāpi vitthāro bhikkhunovādake vuttoyeva.

1058. In the ninth [training rule]: Everything is clear. The detailed explanation of this has also been stated in the [explanation of the training rule on] the exhorter of bhikkhunīs.

Dhuranikkhepasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

It has the same origin as the [offense of] laying down the burden: it is not from action, is a release through perception, is intentional, a worldly offense, a bodily action and a verbal action, arises from an unwholesome mind, and is accompanied by painful feeling.

Navamasikkhāpadaṃ.

The Ninth Training Rule is completed.

10. Dasamasikkhāpadavaṇṇanā

10. Explanation of the Tenth Training Rule

1062. Dasame – pasākheti adhokāye. Adhokāyo hi yasmā tato rukkhassa sākhā viya ubho ūrū pabhijjitvā gatā, tasmā pasākhoti vuccati.

1062. In the tenth [training rule]: 'pasākheti' refers to the lower part of the body. Indeed, because from that lower part of the body both thighs branch off and extend like the branches of a tree, it is therefore called 'pasākha'.

1065. Bhindātiādīsu sace ‘‘bhinda, phālehī’’ti sabbāni āṇāpeti, so ca tatheva karoti, cha āṇattidukkaṭāni cha ca pācittiyāni āpajjati. Athāpi evaṃ āṇāpeti – ‘‘upāsaka, yaṃkiñci ettha kātabbaṃ, taṃ sabbaṃ karohī’’ti, so ca sabbānipi bhedanādīni karoti; ekavācāya cha [Pg.219] dukkaṭāni cha pācittiyānīti dvādasa āpattiyo. Sace pana bhedanādīsupi ekaṃyeva vatvā ‘‘idaṃ karohī’’ti āṇāpeti, so ca sabbāni karoti, yaṃ āṇattaṃ, tasseva karaṇe pācittiyaṃ. Sesesu anāpatti. Sesaṃ uttānameva.

1065. In the case of 'bhinda' and so on, if one commands all the actions, saying, 'Break! Split!' and the other person does exactly that, one incurs six offenses of wrong-doing for the command and six pācittiya offenses. If one commands thus: 'Lay follower, whatever needs to be done here, do all of it,' and the other person performs all the actions of breaking and so on, then by a single utterance there are six offenses of wrong-doing and six pācittiya offenses, thus twelve offenses. If, however, concerning breaking and so on, one specifies only one action, saying, 'Do this,' but the other person performs all the actions, a pācittiya offense is incurred only for the doing of what was commanded. For the remaining actions, there is no offense. The rest is clear.

Kathinasamuṭṭhānaṃ – kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

It has the same origin as the [offense concerning] the Kathina cloth: it is from both action and non-action, not a release through perception, unintentional, an offense by designation, a bodily action and a verbal action, arises from three minds, and is accompanied by three feelings.

Dasamasikkhāpadaṃ.

The Tenth Training Rule is completed.

Ārāmavaggo chaṭṭho.

The Chapter on Parks, the Sixth.

7. Gabbhinivaggo

7. The Chapter on Pregnant Women

1. Paṭhamasikkhāpadavaṇṇanā

1. Explanation of the First Training Rule

1069. Gabbhinivaggassa paṭhamasikkhāpade – āpannasattāti kucchipaviṭṭhasattā.

1069. In the first training rule of the Chapter on Pregnant Women: 'āpannasattā' means a woman who has a being that has entered her womb.

Paṭhamasikkhāpadaṃ.

The First Training Rule is completed.

2. Dutiyasikkhāpadavaṇṇanā

2. Explanation of the Second Training Rule

1073-4. Dutiye – pāyantinti thaññaṃ pāyamānaṃ. Mātā vā hotīti yaṃ dārakaṃ pāyeti, tassa mātā vā hoti dhāti vā. Sesaṃ uttānameva. Ubhayampi tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

In the second [training rule]: 'pāyanti' means a woman who is giving milk. 'Mātā vā hoti' means she is either the mother or the wet-nurse of the child to whom she gives milk. The rest is clear. Both training rules have three origins: they are action, a release by perception, intentional, an offense by designation, bodily action, verbal action, arising from three states of mind, and accompanied by three kinds of feeling.

Dutiyasikkhāpadaṃ.

The Second Training Rule is completed.

3. Tatiyasikkhāpadavaṇṇanā

3. Explanation of the Third Training Rule

1077. Tatiye – sikkhāsammutiṃ dātunti kasmā dāpesi? ‘‘Mātugāmo nāma lolo hoti dve vassāni chasu dhammesu asikkhitvā sīlāni pūrayamāno kilamati, sikkhitvā pana pacchā na kilamissati, nittharissatī’’ti dāpesi.

1077. In the third [training rule]: Regarding 'sikkhāsammutiṃ dātuṃ' (to give the consent for the training): Why did He cause it to be given? He caused it to be given because [He thought]: 'A woman is by nature fickle. Fulfilling the precepts without having trained for two years in the six principles, she becomes weary. But having trained, she will afterwards not become weary; she will carry it through.'

1079. Pāṇātipātā [Pg.220] veramaṇiṃ dve vassāni avītikkamma samādānaṃ samādiyāmīti yaṃ taṃ pāṇātipātā veramaṇīti paññattaṃ sikkhāpadaṃ, taṃ pāṇātipātā veramaṇisikkhāpadaṃ dve vassāni avītikkamitabbasamādānaṃ katvā samādiyāmīti attho. Esa nayo sabbattha. Imā cha sikkhāyo saṭṭhivassāyapi pabbajitāya dātabbāyeva, na etāsu asikkhitā upasampādetabbā.

1079. The meaning of 'I undertake the training of abstinence from taking life...' is this: That training rule which has been laid down as 'abstinence from taking life,' that very training rule I undertake, having made it an undertaking not to be transgressed for two years. This is the method in all cases. These six trainings must be given even to one who has gone forth for sixty years; one who is untrained in these is not to be given the higher ordination.

Tatiyasikkhāpadaṃ.

The Third Training Rule is completed.

4. Catutthasikkhāpadavaṇṇanā

4. Explanation of the Fourth Training Rule for a Sikkhamānā

1084. Catutthe – sabbaṃ uttānameva. Sace pana paṭhamaṃ vuṭṭhānasammuti na dinnā hoti, upasampadamāḷakepi dātabbāyeva. Imā dvepi mahāsikkhamānā nāma.

1084. In the fourth [training rule]—everything is clear. However, if the consent for raising was not given initially, it should still be given even in the ordination enclosure. These two are called great trainees.

Catutthasikkhāpadaṃ.

The Fourth Training Rule is concluded.

5. Pañcamasikkhāpadavaṇṇanā

5. Explanation of the Fifth Training Rule

1090. Pañcame – kiñcāpi ūnadvādasavassaṃ paripuṇṇasaññāya vuṭṭhāpentiyā anāpatti, sā pana anupasampannāva hoti. Sesaṃ uttānameva.

1090. In the fifth [training rule]—although there is no offense for a bhikkhunī who causes a woman under twelve years of age to rise with the perception that she is of full age, that woman, however, remains unordained. The rest is clear.

Pañcamasikkhāpadaṃ.

The Fifth Training Rule is concluded.

6. Chaṭṭhasikkhāpadavaṇṇanā

6. Explanation of the Sixth Training Rule

1095. Chaṭṭhe – dasavassāya gihigatāya sikkhāsammutiṃ datvā paripuṇṇadvādasavassaṃ upasampādetuṃ vaṭṭati.

1095. In the sixth [training rule]—having given the consent for the training to a ten-year-old woman who has lived with a man, it is permissible to confer higher ordination upon her when she has completed twelve years.

Chaṭṭhasikkhāpadaṃ.

The Sixth Training Rule is concluded.

7. Sattamasikkhāpadavaṇṇanā

7. Commentary on the Seventh Training Rule

1101. Sattame [Pg.221] – sabbaṃ uttānameva. Samuṭṭhānādīnipi sabbesu dutiye vuttasadisāneva. Ayaṃ pana viseso – yattha sammuti atthi, tattha kiriyākiriyaṃ hotīti.

1101. In the seventh [training rule], everything is clear. In all these training rules, from the third onwards, the origins and so forth are just like those stated in the second. This, however, is the distinction: where there is an agreement, it is one of action and non-action.

Sattamasikkhāpadaṃ.

The Seventh Training Rule is concluded.

8. Aṭṭhamasikkhāpadavaṇṇanā

8. Commentary on the Eighth Training Rule

1108. Aṭṭhame – na anuggaṇhāpeyyāti ‘‘imissā ayye uddesādīni dehī’’ti evaṃ uddesādīhi na anuggaṇhāpeyya.

1108. In the eighth [training rule]: ‘Should not cause to be supported’ means one should not cause her to be supported with recitation and so forth by saying, “Venerable, give recitation and so forth to this one.”

1110. Pariyesitvāti aññaṃ pariyesitvā na labhati, sayaṃ gilānā hoti, na sakkoti uddesādīni dātuṃ, tassā anāpatti. Sesaṃ uttānameva. Dhuranikkhepasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

1110. ‘Having searched’: If, having searched for another, she does not find one, or if she herself is ill and unable to give recitation and so forth, there is no offense for her. The rest is clear. It arises from relinquishing responsibility; it is non-action, is resolved by awareness, is intentional, is a worldly fault, is a bodily action and a verbal action, has an unwholesome consciousness, and is experienced as painful.

Aṭṭhamasikkhāpadaṃ.

The Eighth Training Rule is concluded.

9. Navamasikkhāpadavaṇṇanā

9. Commentary on the Ninth Training Rule

1113. Navame – na upaṭṭhaheyyāti cuṇṇena mattikāya dantakaṭṭhena mukhodakenāti evaṃ tena tena karaṇīyena na upaṭṭhaheyya. Sesaṃ uttānameva. Paṭhamapārājikasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dukkhavedananti.

1113. In the ninth [training rule]: ‘Should not attend’ means one should not attend with bath powder, clay, a tooth-stick, or water for the face; thus, with this or that task to be done, one should not attend. The rest is clear. It has the same origin as the first pārājika offense: it is non-action, is resolved by awareness, is intentional, is a worldly fault, is a bodily action, has an unwholesome consciousness, and is experienced as painful.

Navamasikkhāpadaṃ.

The Ninth Training Rule is concluded.

10. Dasamasikkhāpadavaṇṇanā

10. Commentary on the Tenth Training Rule

1116. Dasame – neva vūpakāseyyāti na gahetvā gaccheyya. Na vūpakāsāpeyyāti ‘‘imaṃ ayye gahetvā gacchā’’ti aññaṃ na āṇāpeyya. Sesamettha uttānameva. Dhuranikkhepasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ[Pg.222], sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

1116. In the tenth [training rule]: ‘Should not lead away’ means one should not take her and go. ‘Should not cause to be led away’ means one should not command another, saying, “Venerable, take this one and go.” The rest here is clear. It arises from relinquishing responsibility; it is non-action, is resolved by awareness, is intentional, is a worldly fault, is a bodily action and a verbal action, has an unwholesome consciousness, and is experienced as painful.

Dasamasikkhāpadaṃ.

The Tenth Training Rule is concluded.

Gabbhinivaggo sattamo.

The Seventh Chapter on Pregnant Women.

8. Kumāribhūtavaggo

8. The Chapter on Maidens

1-2-3. Paṭhamadutiyatatiyasikkhāpadavaṇṇanā

1-2-3. Commentary on the First, Second, and Third Training Rules

1119. Kumāribhūtavaggassa paṭhamadutiyatatiyasikkhāpadāni tīṇi tīhi gihigatasikkhāpadehi sadisāni. Yā pana tā sabbapaṭhamā dve mahāsikkhamānā, tā atikkantavīsativassāti veditabbā. Tā gihigatā vā hontu agihigatā vā, sikkhamānā icceva vattabbā, gihigatāti vā kumāribhūtāti vā na vattabbā. Gihigatāya dasavassakāle sikkhāsammutiṃ datvā dvādasavassakāle upasampadā kātabbā. Ekādasavassakāle datvā terasavassakāle kātabbā, dvādasaterasacuddasapannarasasoḷasasattarasaaṭṭhārasavassakāle sammutiṃ datvā vīsativassakāle upasampadā kātabbā. Aṭṭhārasavassakālato paṭṭhāya ca panāyaṃ gihigatātipi kumāribhūtātipi vattuṃ vaṭṭati, kumāribhūtā pana gihigatāti na vattabbā, kumāribhūtā icceva vattabbā. Mahāsikkhamānā pana gihigatātipi vattuṃ na vaṭṭati, kumāribhūtātipi vattuṃ na vaṭṭati, sikkhāsammutidānavasena pana tissopi sikkhamānāti vattuṃ vaṭṭati.

1119. The three training rules—the first, second, and third—of the Chapter on Maidens are similar to the three training rules concerning one who has cohabited. As for those two great probationers who are the very first of all, they should be known as those who have passed twenty years of age. Whether they are those who have cohabited or those who have not, they should be called only 'probationers'; they should not be called 'one who has cohabited' or 'maiden'. For one who has cohabited, having given the training consent at ten years of age, the higher ordination should be performed at twelve years of age. Having given it at eleven years of age, it should be performed at thirteen years of age; having given it at twelve, it should be performed at fourteen; having given it at thirteen, it should be performed at fifteen; having given it at fourteen, it should be performed at sixteen; having given it at fifteen, it should be performed at seventeen; having given it at sixteen, it should be performed at eighteen; having given it at seventeen, it should be performed at nineteen; having given the consent at eighteen years of age, the higher ordination should be performed at twenty years of age. Furthermore, from eighteen years of age onwards, it is proper to call this probationer either 'one who has cohabited' or 'maiden'. However, a maiden should not be called 'one who has cohabited'; she should be called only 'maiden'. Moreover, it is not proper to call a great probationer 'one who has cohabited', nor is it proper to call her 'maiden'. However, by virtue of the giving of the training consent, it is proper to call all three types of probationers 'probationers'.

Paṭhamadutiyatatiyāni.

The first, second, and third training rules are concluded.

4-5-6. Catutthapañcamachaṭṭhasikkhāpadavaṇṇanā

4-5-6. Commentary on the Fourth, Fifth, and Sixth Training Rules

1136. Catutthapañcamachaṭṭhesu sabbaṃ uttānameva. Sabbāni tisamuṭṭhānāni catutthaṃ kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti. Pañcamaṃ kiriyākiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ[Pg.223], kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti. Yañcettha saṅghena paricchinditabbāti vuttaṃ, tassa upaparikkhitabbāti attho. Chaṭṭhaṃ kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ dukkhavedananti. Yaṃ panettha ‘‘paricchinditvā’’ti vuttaṃ, tassa upaparikkhitvāti attho.

1136. In the fourth, fifth, and sixth [training rules], everything is clear. All of them have three origins. The fourth is: action, resolved by awareness, intentional, an offense by designation, a bodily action and a verbal action, with three kinds of consciousness, and with three kinds of feeling. The fifth is: action and non-action, resolved by awareness, intentional, an offense by designation, a bodily action and a verbal action, with three kinds of consciousness, and with three kinds of feeling. And that which was stated here as ‘to be determined by the Saṅgha’ means ‘to be investigated’. The sixth is: action, resolved by awareness, intentional, a worldly fault, a bodily action and a verbal action, with unwholesome consciousness, and with painful feeling. And that which was stated here as ‘having determined’ means ‘having investigated’.

Catutthapañcamachaṭṭhasikkhāpadāni

The fourth, fifth, and sixth training rules are concluded.

7. Sattamasikkhāpadavaṇṇanā

7. Commentary on the Seventh Training Rule

1150. Sattame – sabbaṃ uttānameva. Dhuranikkhepasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

1150. In the seventh [training rule], everything is clear. It arises from relinquishing responsibility; it is action, is resolved by awareness, is intentional, is a worldly fault, is a bodily action and a verbal action, has an unwholesome consciousness, and is experienced as painful.

Sattamasikkhāpadaṃ.

The Seventh Training Rule is concluded.

8. Aṭṭhamasikkhāpadavaṇṇanā

8. Commentary on the Eighth Training Rule

1154. Aṭṭhamepi – sabbaṃ uttānameva. Samuṭṭhānādīnipi anantarasadisānevāti.

1154. In the eighth [training rule] as well, everything is clear. The origins and so forth are also just like those of the immediately preceding one.

Aṭṭhamasikkhāpadaṃ.

The Eighth Training Rule is concluded.

9. Navamasikkhāpadavaṇṇanā

9. Commentary on the Ninth Training Rule

1158. Navame – sokāvāsanti saṅketaṃ katvā agacchamānā purisānaṃ anto sokaṃ pavesetīti sokāvāsā, taṃ sokāvāsaṃ. Tenevāha – ‘‘sokāvāsā nāma paresaṃ dukkhaṃ uppādetī’’ti. Atha vā gharaṃ viya gharasāmikā, ayampi purisasamāgamaṃ alabhamānā sokaṃ āvisati. Iti yaṃ āvisati, svāssā āvāso hotīti sokāvāsā. Tenāha – ‘‘sokaṃ āvisatī’’ti. Ajānantīti edisā [Pg.224] ayanti ajānamānā. Sesaṃ uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

1158. In the ninth [training rule]: ‘One whose dwelling is sorrow’ (sokāvāsā) means that, having made an appointment and then not going, she causes sorrow to enter into men; therefore, she is called sokāvāsā. For that reason it was said: ‘Sokāvāsā is so called because she produces suffering in others.’ Alternatively, just as householders enter a house, so too this one, not obtaining association with a man, enters into sorrow. Thus, that sorrow which she enters becomes her dwelling (āvāsa); therefore, she is called sokāvāsā. For that reason it was said: ‘She enters sorrow.’ ‘Not knowing’ means not knowing that ‘this is such a person.’ The rest is clear. It has three origins; it is action, is resolved by awareness, is intentional, is an offense by designation, is a bodily action and a verbal action, with three kinds of consciousness, and with three kinds of feeling.

Navamasikkhāpadaṃ.

The Ninth Training Rule is concluded.

10. Dasamasikkhāpadavaṇṇanā

10. Commentary on the Tenth Training Rule

1164. Dasame – anāpucchāti anāpucchitvā. Bhikkhunīhi dvikkhattuṃ āpucchitabbaṃ – pabbajjākāle ca upasampadākāle ca, bhikkhūnaṃ pana sakiṃ āpucchitepi vaṭṭati.

1164. In the tenth [training rule]: ‘Without asking’ means not having asked. Bhikkhunīs should ask twice: at the time of the going forth and at the time of the higher ordination. For bhikkhus, however, it is permissible even if they ask only once.

1165. Ajānantīti mātādīnaṃ atthibhāvaṃ ajānantī. Sesaṃ uttānameva. Idaṃ apubbasamuṭṭhānasīsaṃ. Catusamuṭṭhānaṃ – vācato kāyavācato vācācittato kāyavācācittato ca samuṭṭhāti. Kathaṃ? Abbhānakammādīsu kenacideva karaṇīyena khaṇḍasīmāyaṃ nisinnā ‘‘pakkosatha sikkhamānaṃ, idheva naṃ upasampādessāmā’’ti upasampādeti; evaṃ vācato samuṭṭhāti. Upassayato paṭṭhāya upasampādessāmīti vatvā khaṇḍasīmaṃ gacchantiyā kāyavācato samuṭṭhāti. Dvīsupi ṭhānesu paṇṇattibhāvaṃ jānitvāva vītikkamaṃ karontiyā vācācittato kāyavācācittato ca samuṭṭhāti. Ananujānāpetvā upasampādanato kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

1165. 'Not knowing' (ajānantī) means not knowing of the existence of her mother and so forth. The rest is self-evident. This is a heading of a new origin. It has four origins: it arises from speech, from body and speech, from speech and mind, and from body, speech, and mind. How so? When, being seated in an incomplete boundary for some business such as an act of rehabilitation, a bhikkhunī gives the full ordination, saying, 'Summon the probationer; we will give her the full ordination right here'—in this case, it arises from speech. For a bhikkhunī who, starting from the nunnery, goes to the incomplete boundary after saying, 'I will give the full ordination,' it arises from body and speech. For one who commits the transgression knowing full well that it is a regulation in both situations, it arises from speech and mind, or from body, speech, and mind. Because it is the giving of full ordination without having obtained permission, it is an action and a non-action, not a release through perception, unintentional, an offense by convention, a bodily action, a verbal action, with three kinds of consciousness, and with three kinds of feeling.

Dasamasikkhāpadaṃ.

The Tenth Training Rule.

11. Ekādasamasikkhāpadavaṇṇanā

11. Explanation of the Eleventh Training Rule

1167-8. Ekādasame – pārivāsikachandadānenāti pārivāsiyena chandadānena. Tattha catubbidhaṃ pārivāsiyaṃ – parisapārivāsiyaṃ, rattipārivāsiyaṃ, chandapārivāsiyaṃ, ajjhāsayapārivāsiyanti. Tattha parisapārivāsiyaṃ nāma bhikkhū kenacideva karaṇīyena sannipatitā honti, atha megho vā uṭṭhāti, ussāraṇā vā kariyati, manussā vā ajjhottharantā āgacchanti, bhikkhū [Pg.225] ‘‘anokāsā mayaṃ aññatra gacchāmā’’ti chandaṃ avissajjetvāva uṭṭhahanti. Idaṃ parisapārivāsiyaṃ. Kiñcāpi parisapārivāsiyaṃ, chandassa pana avissaṭṭhattā kammaṃ kātuṃ vaṭṭati.

In the eleventh—`pārivāsikachandadānenā`ti means: by the giving of consent that has become void. Herein, that which has become void (`pārivāsiyaṃ`) is of four kinds: the lapsing of the assembly, the lapsing by night, the lapsing of consent, and the lapsing of intention. Among these, what is called the lapsing of the assembly should be understood thus: bhikkhus have gathered for some business, then a cloud may arise, or an alarm may be raised, or people may come crowding in, and the bhikkhus, thinking, “We have no opportunity; let us go elsewhere,” rise up without having abandoned their consent. This is the lapsing of the assembly. Although it is a lapsing of the assembly, because the consent has not been abandoned, it is permissible to perform the formal act.

Puna bhikkhū ‘‘uposathādīni karissāmā’’ti rattiṃ sannipatitvā ‘‘yāva sabbe sannipatanti, tāva dhammaṃ suṇissāmā’’ti ekaṃ ajjhesanti, tasmiṃ dhammakathaṃ kathenteyeva aruṇo uggacchati. Sace ‘‘cātuddasikaṃ uposathaṃ 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, bhikkhus, intending, “We will perform the Uposatha and so forth,” gather at night and, saying, “Until all have assembled, we will listen to the Dhamma,” they request one bhikkhu. While he is giving the Dhamma talk, dawn breaks. If they were seated intending, “We will perform the fourteenth-day Uposatha,” it is permissible to perform it as the fifteenth. If they were seated to perform the fifteenth-day Uposatha, it is not permissible to perform the Uposatha on the first day of the next fortnight, which is a non-Uposatha day; however, it is permissible to perform another formal act of the Sangha. This is called the lapsing by night.

Puna bhikkhū ‘‘kiñcideva abbhānādisaṅghakammaṃ karissāmā’’ti nisinnā honti, tatreko nakkhattapāṭhako bhikkhu evaṃ vadati – ‘‘ajja nakkhattaṃ dāruṇaṃ, mā imaṃ kammaṃ karothā’’ti. 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. Etasmiṃ pārivāsiye puna chandapārisuddhiṃ anānetvā kammaṃ kātuṃ na vaṭṭati.

Again, bhikkhus are seated intending, “We will perform some formal act of the Sangha, such as rehabilitation,” and among them one bhikkhu who is an astrologer says, “Today the constellation is harsh; do not perform this formal act.” Because of his words, they abandon their consent and remain seated right there. Then another bhikkhu arrives and, after saying, “Opportunity passes by the fool who waits for the stars” (Jā 1.1.49), he says, “What can you do with a constellation?” This is both the lapsing of consent and the lapsing of intention. In this case of lapsing, it is not permissible to perform the formal act without again bringing forth purity of consent.

Vuṭṭhitāya parisāyāti chandaṃ vissajjetvā kāyena vā vācāya vā chandavissajjanamatteneva vā uṭṭhitāya parisāya.

`Vuṭṭhitāya parisāyā`ti means: when the assembly has risen, having abandoned consent either by body, or by speech, or merely by the act of abandoning consent.

1169. Anāpatti avuṭṭhitāya parisāyāti chandaṃ avissajjetvā avuṭṭhitāya anāpatti. Sesaṃ uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

1169. `Anāpatti ... avuṭṭhitāya parisāyā`ti means: there is no offense when the assembly has not yet risen and consent has not been abandoned. The rest is self-evident. It arises from three origins: it is an action, is freed by perception, is intentional, is an offense by designation, is a bodily act and a verbal act, has three states of mind, and has three kinds of feeling.

Ekādasamasikkhāpadaṃ.

The Eleventh Training Rule.

12. Dvādasamasikkhāpadavaṇṇanā

12. Explanation of the Twelfth Training Rule

1170. Dvādasame – upassayo na sammatīti vasanokāso nappahoti. Sesaṃ uttānameva. Samuṭṭhānādīni anantarasadisānevāti.

1170. In the twelfth: 'a dwelling is not sanctioned' means the dwelling place is not sufficient. The rest is self-evident. The origins and so forth are the same as those of the immediately preceding training rule.

Dvādasamasikkhāpadaṃ.

The Twelfth Training Rule.

13. Terasamasikkhāpadavaṇṇanā

13. Explanation of the Thirteenth Training Rule

1175. Terasame [Pg.226] – ekaṃ vassaṃ dveti ekantarike ekasmiṃ saṃvacchare dve vuṭṭhāpeti. Sesaṃ uttānameva. Samuṭṭhānādīnipi vuttasadisānevāti.

1175. In the thirteenth: 'one year, two' means that in one year, with a year's interval, she raises up two from the probationer status. The rest is self-evident. The origins and so forth are also the same as what has been said.

Terasamasikkhāpadaṃ.

The Thirteenth Training Rule.

Kumāribhūtavaggo aṭṭhamo.

The Eighth Chapter: The Former Maiden.

9. Chattupāhanavaggo

9. The Chapter on Umbrellas and Footwear

1. Paṭhamasikkhāpadavaṇṇanā

1. Explanation of the First Training Rule

1181. Chattavaggassa paṭhamasikkhāpade – sakimpi dhāreti āpatti pācittiyassāti maggagamane ekapayogeneva divasampi dhāreti, ekāva āpatti. Sace kaddamādīni patvā upāhanā omuñcitvā chattameva dhārentī gacchati, dukkaṭaṃ. Athāpi gacchādīni disvā chattaṃ apanāmetvā upāhanāruḷhāva gacchati, dukkaṭameva. Sace chattampi apanāmetvā upāhanāpi omuñcitvā puna dhāreti, puna pācittiyaṃ. Evaṃ payogagaṇanāya āpattiyo veditabbā. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

1181. In the first training rule of the Chapter on Umbrellas: 'even if one holds it once, it is a pācittiya offense' means that when going on a journey, with just a single effort, even if one holds it for a whole day, it is only one offense. If, having reached a place with mud and so on, one takes off one's footwear and proceeds holding only the umbrella, it is a dukkaṭa offense. And if, seeing a thicket and so on, one moves the umbrella aside and proceeds wearing footwear, it is still a dukkaṭa offense. If, having moved the umbrella aside and also having taken off the footwear, one holds them again, it is another pācittiya offense. Thus, the offenses should be understood by the count of efforts. The rest is self-evident. It arises in the same way as the rule on goat's wool; it is an action, not a release through perception, unintentional, a transgression of a regulation, a bodily action, from the three kinds of consciousness, and with the three kinds of feeling.

Paṭhamasikkhāpadaṃ.

The First Training Rule.

2. Dutiyasikkhāpadavaṇṇanā

2. Explanation of the Second Training Rule

1184. Dutiye – yānena yāyantīti etthāpi orohitvā punappunaṃ abhiruhantiyā payogagaṇanāya āpattiyo veditabbā. Sesaṃ paṭhame vuttanayamevāti.

1184. In the second: in the phrase 'traveling by vehicle', here too, the offenses should be understood by the count of efforts for one who, having dismounted, repeatedly mounts again. The rest is according to the method stated in the first.

Dutiyasikkhāpadaṃ.

The Second Training Rule.

3. Tatiyasikkhāpadavaṇṇanā

3. Explanation of the Third Training Rule

1190. Tatiye [Pg.227] – vippakiriyiṃsūti maṇayo vippakiṇṇā. Idhāpi omuñcitvā dhārentiyā payogagaṇanāya āpattiyo. Samuṭṭhānādīni vuttanayāneva. Kevalaṃ idha akusalacittaṃ hotīti.

1190. In the third: 'they were scattered' means the jewels were scattered about. Here too, for one who takes them off and wears them again, there are offenses according to the count of efforts. The origins and so forth are as previously stated. Only, here the consciousness is unwholesome.

Tatiyasikkhāpadaṃ.

The Third Training Rule.

4. Catutthasikkhāpadavaṇṇanā

4. Explanation of the Fourth Training Rule

1194. Catutthe – sīsūpagādīsu yaṃ yaṃ dhāreti, tassa tassa vasena vatthugaṇanāya āpattiyo veditabbā. Sesaṃ tatiye vuttanayamevāti.

1194. In the fourth: concerning head ornaments and so on, for whatever one wears, the offenses should be known by the count of objects, according to each one. The rest is according to the method stated for the third.

Catutthasikkhāpadaṃ.

The Fourth Training Rule.

5. Pañcamasikkhāpadavaṇṇanā

5. Commentary on the Fifth Training Rule.

1199. Pañcame – gandhavaṇṇakenāti gandhena ca vaṇṇakena ca. Sesaṃ uttānameva. Samuṭṭhānādīni tatiyasadisānevāti.

1199. In the fifth: ‘with perfume and beautifying lotion’ means with perfume and with beautifying lotion. The rest is self-evident. The arising and so forth are just like in the third.

Pañcamasikkhāpadaṃ.

The Fifth Training Rule is complete.

6. Chaṭṭhasikkhāpadavaṇṇanā

6. Commentary on the Sixth Training Rule.

1202. Chaṭṭhe – sabbaṃ pañcame vuttasadisamevāti.

1202. In the sixth: everything is just as stated in the fifth.

Chaṭṭhasikkhāpadaṃ.

The Sixth Training Rule is complete.

7. Sattamasikkhāpadavaṇṇanā

7. Commentary on the Seventh Training Rule.

1208-9. Sattame – ummaddāpeti āpatti pācittiyassāti ettha hatthaṃ amocetvā ummaddane ekāva āpatti, mocetvā mocetvā ummaddane payogagaṇanāya [Pg.228] āpattiyo. Sambāhanepi eseva nayo. Gilānāyāti antamaso maggagamanaparissamenāpi sābādhāya. Āpadāsūti corabhayādīhi sarīrakampanādīsu. Sesaṃ uttānameva. Samuṭṭhānādīni tatiyasadisānevāti.

1208-9. In the seventh: in the text ‘if she causes to be rubbed, it is an offense of pācittiya,’ here, if she causes rubbing without releasing the hand, there is only one offense. If she causes rubbing by releasing the hand again and again, there are offenses according to the count of efforts. This same method also applies to massaging. ‘For one who is ill’ means for one who is afflicted, even if only by the exhaustion of travelling on a road. ‘In times of danger’ means in situations such as bodily trembling due to fear of thieves and so on. The rest is self-evident. The arising and so forth are just like in the third.

Sattamasikkhāpadaṃ.

The Seventh Training Rule is complete.

8-9-10. Aṭṭhamanavamadasamasikkhāpadavaṇṇanā

8–9–10. Commentary on the Eighth, Ninth, and Tenth Training Rules.

1210. Aṭṭhamādīsu tīsu sikkhamānāya sāmaṇeriyā, gihiniyāti idameva nānākaraṇaṃ, sesaṃ sattame vuttasadisamevāti.

1210. In the three training rules beginning with the eighth, this alone—‘for a female trainee,’ ‘for a novice nun,’ ‘for a laywoman’—is the point of difference. The rest is just as stated in the seventh.

Aṭṭhamanavamadasamasikkhāpadāni.

The Eighth, Ninth, and Tenth Training Rules are complete.

11. Ekādasamasikkhāpadavaṇṇanā

11. Commentary on the Eleventh Training Rule.

1214. Ekādasame – bhikkhussa puratoti abhimukhamevāti attho. Idaṃ pana upacāraṃ sandhāya kathitanti veditabbaṃ. Sesaṃ uttānameva. Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

1214. In the eleventh: the meaning of the phrase ‘in front of a bhikkhu’ is simply ‘facing him.’ It should be known, however, that this was spoken with reference to the vicinity (of twelve cubits). The rest is self-evident. The origin related to the kaṭhina: it arises from body and speech, and from body, speech, and mind; it is an action and a non-action; it is not a release through perception; it is non-intentional; it is an offense by formulation; it is a bodily action, a verbal action, it has three states of mind, and it has three feelings.

Ekādasamasikkhāpadaṃ.

The Eleventh Training Rule is complete.

12. Dvādasamasikkhāpadavaṇṇanā

12. Commentary on the Twelfth Training Rule.

1219-23. Dvādasame – anokāsakatanti asukasmiṃ nāma ṭhāne pucchāmīti evaṃ akataokāsaṃ. Tenevāha – ‘‘anokāsakatanti anāpucchā’’ti. Anodissāti asukasmiṃ nāma ṭhāne pucchāmīti evaṃ aniyametvā kevalaṃ ‘‘pucchitabbaṃ atthi, pucchāmi ayyā’’ti evaṃ vatvā. Sesaṃ uttānameva. Padasodhammasamuṭṭhānaṃ – vācato vācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

1219–23. In the twelfth: ‘without having been given an opportunity’ means not having had an opportunity made by saying, “I will ask about such-and-such a point.” For that reason, it was said: “‘without having been given an opportunity’ means ‘without asking permission.’” ‘Without specifying’ means not determining thus, “I will ask about such-and-such a point,” but asking after merely saying, “Venerable ladies, there is something to be asked; I will ask.” The rest is self-evident. The origin related to the Padasodhamma: it arises from speech, and from speech and mind; it is an action and a non-action; it is not a release through perception; it is non-intentional; it is an offense by formulation; it is a verbal action; it has three states of mind; and it has three feelings.

Dvādasamasikkhāpadaṃ.

The Twelfth Training Rule is complete.

13. Terasamasikkhāpadavaṇṇanā

13. Commentary on the Thirteenth Training Rule.

1226. Terasame [Pg.229] – parikkhepaṃ atikkāmentiyāti ekena pādena atikkante dukkaṭaṃ, dutiyena pācittiyaṃ. Upacārepi eseva nayo.

1226. In the thirteenth rule: ‘For crossing the boundary’ means that when the boundary is crossed with one foot, there is an offense of wrong-doing. When it is crossed with the second foot, there is a pācittiya offense. This same principle applies also in the vicinity.

1227. Acchinnacīvarikāyātiādīsu saṅkaccikacīvarameva cīvaranti veditabbaṃ. Āpadāsūti mahagghaṃ hoti saṅkaccikaṃ, pārupitvā gacchantiyāva upaddavo uppajjati, evarūpāsu āpadāsu anāpatti. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

1227. In ‘Acchinnacīvarikāya’, and so forth, it should be understood that only the saṅkaccika-robe is meant by ‘robe’. ‘In emergencies’ means: if the saṅkaccika is of great value, or a danger arises for one who is going about wearing it, in such emergencies, there is no offense for entering a village without a saṅkaccika. The rest is self-evident. The origin related to goat's wool: it is an action; it is not a release through perception; it is non-intentional; it is an offense by formulation; it is a bodily action; it has three states of mind; and it has three feelings.

Terasamasikkhāpadaṃ.

The Thirteenth Training Rule is complete.

Chattupāhanavaggo navamo.

The Ninth Chapter on the Umbrella and Footwear.

Uddiṭṭhā kho ayyāyo chasaṭṭhisataṃ pācittiyā dhammāti ettha sabbāneva bhikkhunīnaṃ khuddakesu channavuti, bhikkhūnaṃ dvenavutīti aṭṭhāsītisataṃ sikkhāpadāni, tato sakalaṃ bhikkhunīvaggaṃ, paramparabhojanaṃ, anatirittabhojanaṃ, anatirittena abhihaṭṭhuṃ pavāraṇaṃ, paṇītabhojanaviññatti, acelakasikkhāpadaṃ, duṭṭhullapaṭicchādanaṃ, ūnavīsativassupasampādanaṃ, mātugāmena saddhiṃ saṃvidhāya addhānagamanaṃ, rājantepurappavesanaṃ, santaṃ bhikkhuṃ anāpucchā vikāle gāmappavesanaṃ, nisīdanaṃ vassikasāṭikanti imāni dvāvīsati sikkhāpadāni apanetvā sesāni satañca chasaṭṭhi ca sikkhāpadāni pātimokkhuddesamaggena uddiṭṭhāni hontīti veditabbāni. Tenāha – ‘‘uddiṭṭhā kho ayyāyo chasaṭṭhisataṃ pācittiyā dhammā…pe… evametaṃ dhārayāmī’’ti.

Regarding the passage, ‘Venerable ladies, the one hundred and sixty-six pācittiya rules have been recited,’ here it should be understood that all ninety-six minor rules for bhikkhunīs and ninety-two for bhikkhus—thus one hundred and eighty-eight training rules—have been set forth. From these, after removing these twenty-two training rules—the entire Bhikkhunīvagga, successive eating, eating what is not left over, inviting with what is not left over, requesting choice food, the rule concerning a naked ascetic, concealing a serious offense, ordaining one under twenty years of age, undertaking a journey by arrangement with a woman, entering the king's inner quarters, entering a village at the wrong time without asking a resident bhikkhu, the sitting-cloth, and the rains-cloth—the remaining one hundred and sixty-six training rules are recited in the manner of the Pātimokkha recitation. Therefore, it was said: ‘Venerable ladies, the one hundred and sixty-six pācittiya rules have been recited… and so on… Thus do I bear this in mind.’

Tatrāyaṃ saṅkhepato samuṭṭhānavinicchayo – giraggasamajjaṃ, cittāgārasikkhāpadaṃ, saṅghāṇi, itthālaṅkāro, gandhavaṇṇako, vāsitakapiññāko, bhikkhunīādīhi ummaddanaparimaddanānīti imāni dasa sikkhāpadāni acittakāni lokavajjāni. Ayaṃ panettha adhippāyo – vināpi cittena āpajjitabbattā acittakāni, citte pana sati akusaleneva āpajjitabbattā lokavajjāni. Avasesāni acittakāni, paṇṇattivajjāneva. Corīvuṭṭhāpanaṃ, gāmantaraṃ, ārāmasikkhāpadaṃ gabbhinivagge ādito paṭṭhāya satta, kumāribhūtavagge ādito paṭṭhāya pañca, purisasaṃsaṭṭhaṃ pārivāsiyachandadānaṃ, anuvassavuṭṭhāpanaṃ, ekantarikavuṭṭhāpananti [Pg.230] imāni ekūnavīsati sikkhāpadāni sacittakāni paṇṇattivajjāni, avasesāni sacittakāni lokavajjānevāti.

Therein, this is the brief determination of the origins: These ten training rules—the hill-top festival, the picture gallery, the bathing cloth (saṅghāṇi), women's adornments, scented powder, perfumed oil-seed paste, and massage or rubbing by bhikkhunīs and others—are unintentional and worldly offenses. Herein, this is the intended meaning: because they are to be fallen into even without intention, they are unintentional; but when there is intention, because they are to be fallen into only with an unwholesome mind, they are worldly offenses. The remaining are unintentional and only offenses by designation. These nineteen training rules—reinstating a thief-nun, going to another village, the monastery training rule, the seven from the beginning of the chapter on pregnant women, the five from the beginning of the chapter on girls, association with a man, granting consent for a probationer, reinstatement after a year, and reinstatement with an interval—are intentional and offenses by designation. The remaining are intentional and only worldly offenses.

Samantapāsādikāya vinayasaṃvaṇṇanāya bhikkhunīvibhaṅge

In the Samantapāsādikā, the commentary on the Vinaya, in the Bhikkhunīvibhaṅga.

Khuddakavaṇṇanā niṭṭhitā.

The commentary on the minor rules is concluded.

Pācittiyakaṇḍaṃ niṭṭhitaṃ.

The Pācittiya Section is concluded.

5. Pāṭidesanīyakaṇḍaṃ (bhikkhunīvibhaṅgavaṇṇanā)

5. The Chapter on Offenses to be Acknowledged

Pāṭidesanīyasikkhāpadavaṇṇanā

The Commentary on the Training Rules to be Acknowledged

Pāṭidesanīyā nāma, khuddakānaṃ anantarā;

Ye dhammā aṭṭha āruḷhā, saṅkhepeneva saṅgahaṃ;

Tesaṃ pavattate esā, saṅkhepeneva vaṇṇanā.

Immediately after the minor rules are those called the Pāṭidesanīyas. For those eight rules which have been included in the collection only concisely, this commentary proceeds concisely indeed.

1228. Yāni hi ettha pāḷiyaṃ sappitelādīni niddiṭṭhāni, tāniyeva viññāpetvā bhuñjantiyā pāṭidesanīyā. Pāḷivinimuttakesu pana sabbesu dukkaṭaṃ. Sesamettha uttānameva. Aṭṭhavidhampi panetaṃ pāṭidesanīyaṃ catusamuṭṭhānaṃ – kāyato kāyavācato kāyacittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

1228. Indeed, in these rules, whatever items such as ghee, oil, and so forth are specified in the Pāḷi text, for a bhikkhunī who eats them after having requested them, there are Pāṭidesanīya offenses. Furthermore, in regard to all items not mentioned in the Pāḷi text, there is a dukkaṭa offense. The remainder here is self-evident.

Pāṭidesanīyavaṇṇanā niṭṭhitā.

The Commentary on the Pāṭidesanīyas is concluded.

Pāṭidesanīyakaṇḍaṃ niṭṭhitaṃ.

The Chapter on the Pāṭidesanīyas is concluded.

Sekhiyā pana uddiṭṭhā, ye dhammā pañcasattati;

Tesaṃ anantarāyeva, sattādhikaraṇavhayā.

Furthermore, the seventy-five rules called Sekhiya have been set forth. Immediately after them, the seven principles named for the settlement of legal issues have been set forth.

Mahāvibhaṅge yo vutto, tesaṃ atthavinicchayo;

Bhikkhunīnaṃ vibhaṅgepi, tādisaṃyeva taṃ vidū.

The determination of their meaning which is stated in the Great Analysis—the wise should know that it is likewise the same in the Bhikkhunī Analysis.

Yasmā [Pg.231] tasmā visuṃ tesaṃ, dhammānaṃ atthavaṇṇanā;

Na vuttā tattha yā vuttā, vuttāyeva hi sā idhāti.

Therefore, a separate explanation of the meaning of these rules is not stated, for what was stated there is indeed stated here.

Samantapāsādikāya vinayasaṃvaṇṇanāya

In the Samantapāsādikā, the Commentary on the Vinaya,

Bhikkhunīvibhaṅgavaṇṇanā niṭṭhitā.

The Commentary on the Bhikkhunī Vibhaṅga is concluded.

Sabbāsavapahaṃ esā, niṭṭhitā vaṇṇanā yathā;

Sabbāsavapahaṃ maggaṃ, patvā passantu nibbutinti.

Just as this commentary, which abandons all taints, is concluded, so too may all beings, having attained the path that abandons all taints, see Nibbāna.

Ubhatovibhaṅgaṭṭhakathā niṭṭhitā.

The Commentary on Both Analyses is concluded.