Tipiṭaka Translation

နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ

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

ဝိနယပိဋကေ

In the Vinaya Piṭaka

ဝိနယာလင်္ကာရ-ဋီကာ (ပဌမော ဘာဂေါ)

Vinayālaṅkāra-ṭīkā (Subcommentary on the Ornament of the Vinaya, First Part)

ဂန္ထာရမ္ဘကထာ

Introduction to the Text

မုတ္တဟာရာဒိနယဂါထာ

The Verses on the Method Beginning with the Pearl Necklace

ယော [Pg.1] လောကေ လောကလောကော ဝရတရပရဒေါ ရာဇရာဇဂ္ဂဇညော;

အာကာသာကာရကာရော ပရမရတိရတော ဒေဝဒေဝန္တဝဇ္ဇော.

He who is the light for the world, most excellent and surpassing others, king of kings, foremost of the noble; whose nature is like space, delighting in the supreme bliss, blameless among the god of gods.

သံသာရာသာရသာရော သုနရနမနတော မာရဟာရန္တရဋ္ဌော;

လောကာလင်္ကာရကာရော အတိသတိဂတိမာ ဓီရဝီရတ္တရမ္မော.

The essence in the essenceless round of rebirth, revered by good people, standing as the remover of Māra; an adornment for the world, possessing supreme mindfulness, most delightful to the wise and brave.

သီဟနိဝတ္တနနယဂါထာ

The Verses on the Lion's Turning-Back Method

သံသာရစက္ကဝိဒ္ဓံသံ, သမ္ဗုဒ္ဓံ တံ သုမာနသံ;

သံနမာမိ သုဂုဏေသံ, သံဒေသိတသုဒုဒ္ဒသံ.

I bow to him, the Perfectly Enlightened One of tranquil mind, who has destroyed the wheel of existence, the lord of good qualities, who has pointed out what is exceedingly difficult to see.

အနောတတ္တောဒကာဝတ္တနယဂါထာ

The Verses on the Anotatta Water-Turning Method

ယေန [Pg.2] ဝိဒ္ဓံသိတာ ပါပါ, ယေန နိဗ္ဗာပိတာ ဒရာ;

ယေန လောကာ နိဿရိသုံ, ယေန စာဟံ နမာမိ တံ.

By whom evils are destroyed, by whom fears are extinguished, by whom worlds are transcended—to him I pay homage.

စတုဒီပစက္ကဝတ္တနနယဂါထာ

The Verses on the Method of the Universal Monarch of the Four Continents

သံဃံ သသံဃံ နမာမိ, ဝန္တန္တဝရဓမ္မဇံ;

မဂ္ဂဂ္ဂမနဖလဋ္ဌံ, သုသံသံ သုဘမာနသံ.

I bow to the Saṅgha with its assembly, born of the excellent Dhamma that ends defilements, established in the path and its fruit, well-praised and of pure mind.

အဗျပေတစတုပါဒအာဒိယမကဂါထာ

The Verses of Unbroken Initial Repetition in a Quatrain

ဝိနယံ ဝိနယံ သာရံ, သင်္ဂဟံ သင်္ဂဟံ ကရံ;

စရိယံ စရိယံ ဝန္ဒေ, ပရမံ ပရမံ သုတံ.

I venerate the Vinaya, the essence of discipline; the Collection that makes a collection; the Conduct, that very conduct; the Supreme, the supreme teaching.

ဗျပေတစတုပါဒအာဒိအန္တယမကဂါထာ

The Verses of Broken Four-Line Initial and Final Repetition

ပကာရေ ဗဟုပကာရေ, သာဂရေ ဂုဏသာဂရေ;

ဂရဝေါ မမ ဂရဝေါ, ဝန္ဒာမိ အဘိဝန္ဒာမိ.

To him of many kinds of help, the ocean of qualities, my reverence, my deep reverence; I bow down and pay homage.

ဝတ္ထုတ္တယေ ဂန္ထကာရေ, ဂရူသု သာဒရံ မယာ;

ကတေန နမက္ကာရေန, ဟိတွာ သဗ္ဗေ ဥပဒ္ဒဝေ.

By the salutation made by me with respect to the Triple Gem, the authors of the texts, and my teachers, having overcome all obstacles,

သိက္ခာကာမေဟိ ဓီရေဟိ, ဇိနသာသနကာရိဘိ;

ဘိက္ခူဟိ ဝိနယညူဟိ, သာဒရံ အဘိယာစိတော.

I was earnestly requested by wise monks who desire the training, who are experts in the Vinaya, and who carry on the Victor’s Dispensation.

ဝဏ္ဏယိဿာမိ ဝိနယ-သင်္ဂဟံ ပီတိဝဍ္ဎနံ;

ဘိက္ခူနံ ဝေနယိကာနံ, ယထာသတ္တိဗလံ အဟံ.

I shall expound the Vinaya-saṅgaha, which enhances gladness for the monks skilled in the Vinaya, according to my ability and strength.

ပေါရာဏေဟိ ကတာ ဋီကာ, ကိဉ္စာပိ အတ္ထိ သာ ပန;

အတိသင်္ခေပဘာဝေန, န သာဓေတိ ယထိစ္ဆိတံ.

Although there is a subcommentary made by the ancients, yet because of its extreme conciseness, it does not accomplish what is wished for.

တသ္မာ ဟိ နာနာသတ္ထေဟိ, သာရမာဒါယ သာဓုကံ;

နာတိသင်္ခေပဝိတ္ထာရံ, ကရိဿံ အတ္ထဝဏ္ဏနံ.

Therefore, having carefully extracted the essence from various treatises, I will compose an explanation of the meaning that is neither too concise nor too detailed.

ဝိနယာလင်္ကာရံ နာမ, ပေသလာနံ ပမောဒနံ;

ဣမံ ပကရဏံ သဗ္ဗေ, သမ္မာ ဓာရေန္တု သာဓဝေါတိ.

May all good people rightly uphold this treatise named the Vinayālaṅkāra, which is a delight to the virtuous.

ဂန္ထာရမ္ဘကထာဝဏ္ဏနာ

The Explanation of the Introduction

ဝိဝိဓဝိသေသနယသမန္နာဂတံ [Pg.3] ကာယဝါစာဝိနယနကရဏသမတ္ထံ လဇ္ဇိပေသလဘိက္ခူနံ သံသယဝိနောဒနကာရကံ ယောဂါဝစရပုဂ္ဂလာနံ သီလဝိသုဒ္ဓိသမ္ပာပကံ ဇိနသာသနဝုဍ္ဎိဟေတုဘူတံ ပကရဏမိဒမာရဘိတုကာမော အယမာစရိယာသဘော ပဌမံ တာဝ ရတနတ္တယပဏာမပဏာမာရဟဘာဝအဘိဓေယျကရဏဟေတု ကရဏပ္ပကာရပကရဏာဘိဓာနနိမိတ္တပယောဇနာနိ ဒဿေတုံ ‘‘ဝတ္ထုတ္တယံ နမဿိတွာ’’တိအာဒိမာဟ. ဧတ္ထ ဟိ ဝတ္ထုတ္တယံ နမဿိတွာတိ ဣမိနာ ရတနတ္တယပဏာမော ဝုတ္တော ပဏာမေတဗ္ဗပဏာမအတ္ထဒဿနတော. သရဏံ သဗ္ဗပါဏိနန္တိ ဣမိနာ ပဏာမာရဟဘာဝေါ ပဏာမဟေတုဒဿနတော. ပါဠိမုတ္တဝိနိစ္ဆယန္တိ အဘိဓေယျော ဣမဿ ပကရဏဿ အတ္ထဘာဝတော. ဝိပ္ပကိဏ္ဏမနေကတ္ထာတိ ကရဏဟေတု တေနေဝကာရဏေန ပကရဏဿ ကတတ္တာ. သမာဟရိတွာ ဧကတ္ထ, ဒဿယိဿမနာကုလန္တိ ကရဏပ္ပကာရော တေနာကာရေန ပကရဏဿ ကရဏတော. ပကရဏာဘိဓာနံ ပန သမာဟရိတသဒ္ဒဿ သာမတ္ထိယတော ဒဿိတံ သမာဟရိတွာ ဒဿနေနေဝ ဣမဿ ပကရဏဿ ဝိနယသင်္ဂဟဣတိ နာမဿ လဘနတော.

Desiring to begin this treatise—which is endowed with various special methods; capable of effecting discipline in body and speech; a dispeller of doubt for scrupulous and virtuous monks; a producer of purity of virtue for yogis engaged in the practice; and a cause for the growth of the Victor’s Dispensation—this pre-eminent teacher first states the verse beginning ‘Having paid homage to the Triple Gem’ in order to show: the homage to the Triple Gem, the worthiness of being paid homage to, the subject matter, the reason for composing, the method of composing, the name of the treatise, the occasion, and the purpose. Here, by ‘Having paid homage to the Triple Gem,’ the homage to the Triple Gem is stated, as it shows the object to be paid homage to and the meaning of homage. By ‘a refuge for all beings,’ the worthiness of being paid homage to is shown, as it gives the reason for the homage. By ‘decisions on matters freed from the Pāli,’ the subject matter of this treatise is stated, because of its meaning. By ‘scattered and of many meanings,’ the reason for composing is stated, because the treatise was composed for that very reason. By ‘Having gathered it together in one place, I will show it without confusion,’ the method of composing is stated, because the treatise is composed in that manner. The name of the treatise, however, is shown by the capacity of the word ‘gathered,’ for it is by gathering together and showing that this treatise obtains the name ‘Vinayasaṅgaha’.

နိမိတ္တံ ပန အဇ္ဈတ္တိကဗာဟိရဝသေန ဒုဝိဓံ. တတ္ထ အဇ္ဈတ္တိကံ နာမ ကရုဏာ, တံ ဒဿနကိရိယာယ သာမတ္ထိယတော ဒဿိတံ တသ္မိံ အသတိ ဒဿနကိရိယာယ အဘာဝတော. ဗာဟိရံ နာမ သောတုဇနသမူဟော, တံ ယောဂါဝစရဘိက္ခူနန္တိ တဿ ကရုဏာရမ္မဏဘာဝတော. ပယောဇနံ ပန ဒုဝိဓံ ပဏာမပယောဇနပကရဏပယောဇနဝသေန. တတ္ထ ပဏာမပယောဇနံ နာမ အန္တရာယဝိသောသနပသာဒဇနနာဒိကံ, တံ သရဏံ သဗ္ဗပါဏိနန္တိ ဣမဿ သာမတ္ထိယတော ဒဿိတံ ဟေတုမှိ သတိ ဖလဿ အဝိနာဘာဝတော. ဝုတ္တဉှိ အဘိဓမ္မဋီကာစရိယေန ‘‘ဂုဏဝိသေသဝါ ဟိ ပဏာမာရဟော [Pg.4] ဟောတိ, ပဏာမာရဟေ စ ကတော ပဏာမော ဝုတ္တပ္ပယောဇနသိဒ္ဓိကရောဝ ဟောတီ’’တိ (ဓ. သ. မူလဋီ. ၁). ပကရဏပယောဇနမ္ပိ ဒုဝိဓံ မုချာနုသင်္ဂိကဝသေန. တေသု မုချပယောဇနံ နာမ ဗျဉ္ဇနာနုရူပံ အတ္ထဿ ပဋိဝိဇ္ဈနံ ပကာသနဉ္စ အတ္ထာနုရူပံ ဗျဉ္ဇနဿ ဥဒ္ဒိသနံ ဥဒ္ဒေသာပနဉ္စ, တံ ဝိနယေ ပါဋဝတ္ထာယာတိ ဣမိနာ ဝုတ္တံ. အနုသင်္ဂိကပယောဇနံ နာမ သီလာဒိအနုပါဒါပရိနိဗ္ဗာနန္တော အတ္ထော, တံ သမာဟရိတွာ ဧကတ္ထ ဒဿယိဿန္တိ ဣမဿ သာမတ္ထိယေန ဒဿိတံ ဧကတ္ထ သမာဟရိတွာ ဒဿနေ သတိ တဒုဂ္ဂဟပရိပုစ္ဆာဒိနာ ကတပယောဂဿ အနန္တရာယေန တဒတ္ထသိဇ္ဈနတောတိ.

The occasion, however, is twofold: internal and external. Of these, the internal is compassion; this is shown by the capacity for the act of explaining, for without it the act of explaining is impossible. The external is the assembly of listeners; this is indicated by the phrase ‘for the monks engaged in the practice,’ as they are the object of his compassion. The purpose, however, is twofold: the purpose of the homage and the purpose of the treatise. Of these, the purpose of the homage is the removal of obstacles, the generation of confidence, and so on. This is shown by the capacity of the phrase ‘a refuge for all beings,’ for when the cause is present, the fruit is inevitable. It is said by the author of the Abhidhamma subcommentary: ‘For one who possesses special qualities is worthy of homage, and homage paid to one worthy of homage accomplishes the stated purpose.’ The purpose of the treatise is also twofold: primary and secondary. Of these, the primary purpose is the penetration and clarification of the meaning in accordance with the letter, and the pointing out and teaching of the letter in accordance with the meaning; this is stated by the phrase ‘for the sake of mastery in the Vinaya.’ The secondary purpose is the goal that extends from virtue up to final Nibbāna without clinging; this is shown by the capacity of the phrase ‘having gathered it together in one place, I will show it,’ for when it is gathered together and shown in one place, for one who has made the effort through study, inquiry, and so on, that goal is accomplished without obstacle.

ကိမတ္ထံ ပနေတ္ထ ရတနတ္တယပဏာမာဒယော အာစရိယေန ကတာ, နနု အဓိပ္ပေတဂန္ထာရမ္ဘောဝ ကာတဗ္ဗောတိ? ဝုစ္စတေ – ဧတ္ထ ရတနတ္တယပဏာမကရဏံ တဗ္ဗိဟတန္တရာယော ဟုတွာ အနာယာသေန ဂန္ထပရိသမာပနတ္ထံ. ပဏာမာရဟဘာဝဝစနံ အတ္တနော ယုတ္တပတ္တကာရိတာဒဿနတ္ထံ, တံ ဝိညူနံ တောသာပနတ္ထံ, တံ ပကရဏဿ ဥဂ္ဂဟဏတ္ထံ, တံ သဗ္ဗသမ္ပတ္တိနိပ္ဖာဒနတ္ထံ. အဘိဓေယျကထနံ ဝိဒိတာဘိဓေယျဿ ဂန္ထဿ ဝိညူနံ ဥဂ္ဂဟဓာရဏာဒိဝသေန ပဋိပဇ္ဇနတ္ထံ. ကရဏဟေတုကထနံ အကာရဏေ ကတဿ ဝါယာမဿ နိပ္ဖလဘာဝတော တပ္ပဋိက္ခေပနတ္ထံ. ကရဏပ္ပကာရကထနံ ဝိဒိတပ္ပကာရဿ ဂန္ထဿ သောတူနံ ဥဂ္ဂဟဏာဒီသု ရုစိဇနနတ္ထံ. အဘိဓာနဒဿနံ ဝေါဟာရသုခတ္ထံ. နိမိတ္တကထနံ အာသန္နကာရဏဒဿနတ္ထံ. ပယောဇနဒဿနံ ဒုဝိဓပယောဇနကာမီနံ သောတူနံ သမုဿာဟဇနနတ္ထန္တိ.

For what reason did the teacher here make the homage to the Triple Gem and so on? Should he not just have started the treatise he intended? It is said: Here, making the homage to the Triple Gem is for the purpose of completing the treatise without difficulty, having removed obstacles. Stating the worthiness of being paid homage to is for showing one’s own proper conduct, which is for pleasing the wise, which is for the sake of grasping the treatise, which is for the accomplishment of all success. Stating the subject matter is so that the wise, knowing the subject, will engage with the treatise by way of study, retention, and so on. Stating the reason for composing is to counter the charge that an effort made without reason is fruitless. Stating the method of composing is to arouse interest in the listeners for studying, etc., the treatise whose method is known. Showing the name is for ease of reference. Stating the occasion is for showing the proximate cause. Showing the purpose is for inspiring the listeners who desire the twofold purpose.

ရတနတ္တယပဏာမပယောဇနံ ပန ဗဟူဟိ ပကာရေဟိ ဝိတ္ထာရယန္တိ အာစရိယာ, တံ တတ္ထ တတ္ထ ဝုတ္တနယေနေဝ ဂဟေတဗ္ဗံ. ဣဓ ပန ဂန္ထဂရုဘာဝမောစနတ္ထံ အဋ္ဌကထာစရိယေဟိ အဓိပ္ပေတပယောဇနမေဝ ကထယိမှ. ဝုတ္တဉှိ အဋ္ဌကထာစရိယေန –

The purpose of paying homage to the Triple Gem, however, is elaborated in many ways by the teachers, and this should be understood according to the method stated in each respective place. Here, however, to avoid making the book too heavy, we have stated only the purpose intended by the commentator. For it has been said by the commentator—

‘‘နိပစ္စကာရဿေတဿ[Pg.5];

ကတဿ ရတနတ္တယေ;

အာနုဘာဝေန သောသေတွာ;

အန္တရာယေ အသေသတော’’တိ. (ဓ. သ. အဋ္ဌ. ဂန္ထာရမ္ဘကထာ ၇);

“By the power of this act of reverence done to the Triple Gem, having completely dried up all obstacles…”

အယမေတ္ထ သမုဒါယတ္ထော, အယံ ပန အဝယဝတ္ထော – အဟံ သဗ္ဗပါဏီနံ သရဏံ သရဏီဘူတံ ဝတ္ထုတ္တယံ နမဿာမိ, နမဿိတွာ ယောဂါဝစရဘိက္ခူနံ ဝိနယေ ပါဋဝတ္ထာယ အနေကတ္ထဝိပ္ပကိဏ္ဏံ ပါဠိမုတ္တဝိနိစ္ဆယံ ဧကတ္ထ သမာဟရိတွာ အနာကုလံ ကတွာ ဒဿယိဿံ ဒဿယိဿာမီတိ ယောဇနာ.

This is the collective meaning here, and this is the meaning of the constituent parts: The construction is: ‘I pay homage to the Triple Gem, which is a refuge and has become a refuge for all beings. Having paid homage, for the sake of mastery in the Vinaya for monks engaged in the practice, I will gather together in one place the decisions on matters freed from the Pāli, which are scattered and of many meanings, and having made it unconfused, I will explain it.’

တတ္ထ ဝသန္တိ ဧတ္ထာတိ ဝတ္ထု. ကိံ တံ? ဗုဒ္ဓါဒိရတနံ. တဉှိ ယသ္မာ သရဏဂတာ သပ္ပုရိသာ သရဏဂမနသမင်္ဂိနော ဟုတွာ ဗုဒ္ဓါဒိရတနံ အာရမ္မဏံ ကတွာ တသ္မိံ အာရမ္မဏေ ဝသန္တိ အာဝသန္တိ နိဝသန္တိ, တသ္မာ ‘‘ဝတ္ထူ’’တိ ဝုစ္စတိ. အာရမ္မဏဉှိ အာဓာရော, အာရမ္မဏိကံ အာဓေယျောတိ. ဣတော ပရာနိပိ ဝတ္ထုသဒ္ဒဿ ဝစနတ္ထာဒီနိ အာစရိယေဟိ ဝုတ္တာနိ, တာနိပိ တတ္ထ တတ္ထ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗာနိ. ဣဓ ပန ဂန္ထဝိတ္ထာရပရိဟရဏတ္ထံ ဧတ္တကမေဝ ဝုတ္တန္တိ ဝေဒိတဗ္ဗန္တိ. တိဏ္ဏံ သမူဟောတိ တယံ, တယော အံသာ အဝယဝါ အဿာတိ ဝါ တယံ. ကိံ တံ? သမုဒါယော. ဝတ္ထူနံ တယန္တိ ဝတ္ထုတ္တယံ. ကိံ တံ? ဗုဒ္ဓါဒိရတနတ္တယံ. နမဿာမီတိ နမဿိတွာ, အနမိန္တိ နမဿိတွာ. ဗုဒ္ဓါဒိရတနဉှိ အာရမ္မဏံ ကတွာ စိတ္တဿ ဥပ္ပဇ္ဇနကာလေ တွာ-ပစ္စယော ပစ္စုပ္ပန္နကာလိကော ဟောတိ, တသ္မာ ပဌမော ဝိဂ္ဂဟော ကတော, ပါဠိမုတ္တဝိနိစ္ဆယံ ဧကတ္ထ ဒဿနကာလေ အတီတကာလိကော, တသ္မာ ဒုတိယော ဝိဂ္ဂဟော. တေနေဝ စ ကာရဏေန အတ္ထယောဇနာယပိ ပစ္စုပ္ပန္နကာလအတီတကာလဝသေန ယောဇနာ ကတာ.

Therein, ‘they dwell in it’ (vasanti ettha), thus it is a ‘basis’ (vatthu). What is that? The Gem beginning with the Buddha. For since good people who have gone for refuge, being endowed with the act of going for refuge, take the Gem beginning with the Buddha as their object and dwell, abide, and reside in that object, it is therefore called a ‘basis.’ For the object is the support, and the subjective consciousness is what is supported. Other meanings of the word ‘basis’ have also been stated by the teachers, and these should be understood according to the method stated in those respective places. Here, however, only this much has been stated in order to avoid prolixity. A collection of three is a ‘triad’ (tayaṃ); or it has three parts or components, thus it is a triad. What is that? A collection. The triad of bases is ‘vatthuttayaṃ.’ What is that? The Triple Gem beginning with the Buddha. ‘I pay homage’ (namassāmi) is equivalent to ‘having paid homage’ (namassitvā). For when the mind arises taking the Gem beginning with the Buddha as its object, the suffix ‘-tvā’ has a present-time sense; therefore the first analysis is made. But at the time of showing the decisions on matters freed from the Pāli in one place, it has a past-time sense; therefore the second analysis is made. For this very reason, in the syntactical explanation too, the connection is made in terms of present and past time.

သရတိ ဟိံသတီတိ သရဏံ. ကိံ တံ? ဗုဒ္ဓါဒိရတနတ္တယံ. တဉှိ သရဏဂတာနံ သပ္ပုရိသာနံ ဘယံ သန္တာသံ ဒုက္ခံ ဒုဂ္ဂတိဝိနိပါတံ [Pg.6] သံကိလေသံ သရတိ ဟိံသတိ ဝိနာသေတိ, တသ္မာ ‘‘သရဏ’’န္တိ ဝုစ္စတိ. ဝုတ္တဉှိ ဘဂဝတာ –

It crushes, it destroys, thus it is a ‘refuge’ (saraṇa). What is that? The Triple Gem beginning with the Buddha. For it crushes, harms, and destroys the fear, terror, suffering, downfall into a woeful state, and defilement of good people who have gone for refuge. Therefore it is called ‘refuge.’ As the Blessed One has said—

‘‘ယသ္မိံ, မဟာနာမ, သမယေ အရိယသာဝကော တထာဂတံ အနုဿရတိ, နေဝဿ တသ္မိံ သမယေ ရာဂပရိယုဋ္ဌိတံ စိတ္တံ ဟောတီ’’တိအာဒိ (အ. နိ. ၆.၁၀; ၁၁.၁၁),

“Mahānāma, at the time when a noble disciple recollects the Tathāgata, his mind is not overcome by lust,” and so on (AN 6.10; 11.11).

‘‘ဧဝံ ဗုဒ္ဓံ သရန္တာနံ;

ဓမ္မံ သံဃဉ္စ ဘိက္ခဝေါ;

ဘယံ ဝါ ဆမ္ဘိတတ္တံ ဝါ;

လောမဟံသော န ဟေဿတီ’’တိ စ. (သံ. နိ. ၁.၂၄၉);

“Thus, bhikkhus, for those who recollect the Buddha, the Dhamma, and the Sangha, there will be no fear or trembling or horripilation” (SN 11.3).

ယသ္မာ ပန ‘‘သရဏ’’န္တိ ဣဒံ ပဒံ ‘‘နာထ’’န္တိ ပဒဿ ဝေဝစနဘူတံ ကိတသုဒ္ဓနာမပဒံ ဟောတိ, န ကိတမတ္တပဒံ, တသ္မာ ဓာတွတ္ထော အန္တောနီတော. ‘‘သရ ဟိံသာယ’’န္တိ ဟိ ဝုတ္တံ ဟိံသတ္ထံ ဂဟေတွာ သဗ္ဗပါဏီနံ သရဏံ ဟိံသကံ ဝတ္ထုတ္တယံ နမဿိတွာ ဝိညာယမာနေ အနိဋ္ဌပ္ပသင်္ဂတော သဗ္ဗပါဏီနံ သရဏံ သရဏီဘူတံ နာထဘူတံ ဝတ္ထုတ္တယံ နမဿိတွာတိ ဝိညာယမာနေယေဝ ယုဇ္ဇတိ, တေနေဝ စ ကာရဏေန အတ္ထယောဇနာယမ္ပိ တထာ ယောဇနာ ကတာ. သဗ္ဗ-သဒ္ဒေါ နိရဝသေသတ္ထဝါစကံ သဗ္ဗနာမပဒံ. သဟ အဝေန ယော ဝတ္တတီတိ သဗ္ဗောတိ ကတေ ပန သကလ-သဒ္ဒေါ ဝိယ သမုဒါယဝါစကံ သမာသနာမပဒံ ဟောတိ. ပါဏော ဧတေသံ အတ္ထီတိ ပါဏိနော, ပါဏောတိ စေတ္ထ ဇီဝိတိန္ဒြိယံ အဓိပ္ပေတံ. သဗ္ဗေ ပါဏိနော သဗ္ဗပါဏိနော, တေသံ သဗ္ဗပါဏီနံ. ဧတ္တာဝတာ ဝတ္ထုတ္တယဿ သဗ္ဗလောကသရဏဘာဝံ, တတောယေဝ စ နမဿနာရဟဘာဝံ, နမဿနာရဟေ စ ကတာယနမဿနကိရိယာယ ယထာဓိပ္ပေတတ္ထသိဒ္ဓိကရဘာဝံ, အတ္တနော ကိရိယာယ စ ခေတ္တင်္ဂတဘာဝံ ဒဿေတိ.

Now, since this word ‘saraṇa’ is a synonym for the word ‘nātha’ and is a pure primary derivative noun, not merely a primary derivative word, the meaning of the root is therefore included within it. For it is said, ‘The root sar is in the sense of harming.’ If this meaning of ‘harming’ is taken, an undesirable consequence follows when it is understood as ‘having paid homage to the threefold object, the refuge of all beings, which harms.’ It is fitting only when understood as ‘having paid homage to the threefold object that has become a refuge and a protector for all beings.’ For this very reason, the explanation has been made accordingly in the application of the meaning. The word ‘sabba’ is a pronoun that signifies ‘without remainder.’ But when formed as sabbo from saha avena, it becomes a compound noun denoting a collective, like the word sakala. ‘Those who have life (pāṇa) are pāṇino’; here, pāṇa refers to the life faculty. ‘All beings’ is sabbe pāṇino; ‘of all those beings’ is tesaṃ sabbapāṇīnaṃ. By this much, it shows that the threefold object is the refuge for the entire world and is therefore worthy of homage; that by the act of homage performed towards what is worthy of homage, it accomplishes the intended meaning; and that one's own action has thereby found a fertile field.

ဧဝံ သဟေတုကံ ရတနတ္တယပဏာမံ ဒဿေတွာ ဣဒါနိ ပကရဏာရမ္ဘဿ သနိမိတ္တံ မုချပယောဇနံ ဒဿေတုမာဟ ‘‘ဝိနယေ [Pg.7] ပါဋဝတ္ထာယ, ယောဂါဝစရဘိက္ခူန’’န္တိ. ဧတ္ထ စ ဝိနယေ ပါဋဝတ္ထာယာတိ မုချပယောဇနဒဿနံ, တံဒဿနေန စ အနုသင်္ဂိကပယောဇနမ္ပိ ဝိဘာဝိတမေဝ ဟောတိ ကာရဏေ သိဒ္ဓေ ကာရိယဿ သိဇ္ဈနတော. ယောဂါဝစရဘိက္ခူနန္တိ ဗာဟိရနိမိတ္တဒဿနံ, တသ္မိံ ဒဿိတေ အဇ္ဈတ္တိကနိမိတ္တမ္ပိ ဒီပိတမေဝ ဟောတိ အာရမ္မဏေ ဉာတေ အာရမ္မဏိကဿ ဉာတဗ္ဗတော. တတ္ထ ဝိဝိဓာ နယာ ဧတ္ထာတိ ဝိနယော, ဒုဝိဓပါတိမောက္ခဒုဝိဓဝိဘင်္ဂပဉ္စဝိဓပါတိမောက္ခုဒ္ဒေသပဉ္စအာပတ္တိက္ခန္ဓသတ္တအာပတ္တိက္ခန္ဓာဒယော ဝိဝိဓာ အနေကပ္ပကာရာ နယာ ဧတ္ထ သန္တီတိ အတ္ထော. အထ ဝါ ဝိသေသာ နယာ ဧတ္ထာတိ ဝိနယော, ဒဠှီကမ္မသိထိလကရဏပယောဇနာ အနုပညတ္တိနယာဒယော ဝိသေသာ နယာ ဧတ္ထ သန္တီတိ အတ္ထော. အထ ဝါ ဝိနေတီတိ ဝိနယော. ကာယော ဝိနေတိ ကာယဝါစာယော, ဣတိ ကာယဝါစာနံ ဝိနယနတော ဝိနယော. ဝုတ္တဉှိ အဋ္ဌကထာယံ –

Having thus shown the homage to the Triple Gem with its reason, he now speaks to indicate the primary purpose for beginning the treatise along with its sign: ‘For the sake of proficiency in the Vinaya, for the bhikkhus devoted to the practice.’ Here, ‘For the sake of proficiency in the Vinaya’ indicates the primary purpose. When that is shown, the secondary purpose also becomes evident, for when the cause is established, the effect is accomplished. ‘For the bhikkhus devoted to the practice’ indicates the external sign. When that is shown, the internal sign is also revealed, for when the object is known, the one who has the object is to be known. Herein, ‘Vinaya’ is so called because ‘various methods (vividhā nayā) are in it’; that is, the twofold Pātimokkha, the twofold Vibhaṅga, the fivefold recitation of the Pātimokkha, the five groups of offenses, the seven groups of offenses, and so on—many kinds of methods are in it. Or, ‘Vinaya’ is so called because ‘special methods (visesā nayā) are in it’; that is, the methods of strengthening, the methods for supplementary rules for the purpose of relaxing rules, and so on—special methods are in it. Or, ‘Vinaya’ is so called because ‘it disciplines (vineti).’ It disciplines the body and speech; thus, because it disciplines bodily and verbal actions, it is called Vinaya. As is said in the commentary:

‘‘ဝိဝိဓဝိသေသနယတ္တာ;

ဝိနယနတော စေဝ ကာယဝါစာနံ;

ဝိနယတ္ထဝိဒူဟိ အယံ;

ဝိနယော ‘ဝိနယော’တိ အက္ခာတော’’တိ. (ပါရာ. အဋ္ဌ. ၁.ပဌမမဟာသင်္ဂီတိကထာ;

ဓ. သ. အဋ္ဌ. နိဒါနကထာ;

ဒီ. နိ. အဋ္ဌ. ၁.ပဌမမဟာသင်္ဂီတိကထာ);

“Because of its various and special methods, and because it disciplines the body and speech, this Vinaya is called ‘Vinaya’ by those who are skilled in the Vinaya.” (Pārā. aṭṭha. 1.paṭhamamahāsaṅgītikathā; dha. sa. aṭṭha. nidānakathā; dī. ni. aṭṭha. 1.paṭhamamahāsaṅgītikathā);

ကော သော? ဝိနယပိဋကံ. တသ္မိံ ဝိနယေ. ပဋတိ ဝိယတ္တဘာဝံ ဂစ္ဆတီတိ ပဋု. ကော သော? ပဏ္ဍိတော. ပဋုနော ဘာဝေါ ပါဋဝံ. ကိံ တံ? ဉာဏံ. အသတိ ကာရဏာနုရူပံ ဘဝတီတိ အတ္ထော. ကော သော? ပယောဇနံ. ပါဋဝမေဝ အတ္ထော ပါဋဝတ္ထော, တဿ ပါဋဝတ္ထာယ, ဝိနယပိဋကေ ကောသလ္လဉာဏပယောဇနာယာတိ ဝုတ္တံ ဟောတိ. ယုဉ္ဇနံ ယောဂေါ, ကမ္မဋ္ဌာနမနသိကာရော. အဝစရန္တီတိ အဝစရာ, ယောဂေ အဝစရာ ယောဂါဝစရာ, ကမ္မဋ္ဌာနိကာ ဘိက္ခူ. သံသာရေ ဘယံ ဣက္ခန္တီတိ ဘိက္ခူ, ယောဂါဝစရာ စ တေ ဘိက္ခူ စာတိ ယောဂါဝစရဘိက္ခူ, တေသံ ယောဂါဝစရဘိက္ခူနံ. ဧတေန [Pg.8] ဝိနယေ ပဋုဘာဝေါ နာမ ဘိက္ခူနံယေဝ အတ္ထော ဟောတိ, န ဂဟဋ္ဌတာပသပရိဗ္ဗာဇကာဒီနံ. ဘိက္ခူသု စ ကမ္မဋ္ဌာနေ နိယုတ္တာနံ လဇ္ဇိပေသလဘိက္ခူနံယေဝ, န ဝိဿဋ္ဌကမ္မဋ္ဌာနာနံ အလဇ္ဇိဘိက္ခူနန္တိ ဣမမတ္ထံ ဒဿေတိ.

What is that? The Vinaya Piṭaka. In that Vinaya. One who attains proficiency (viyattabhāvaṃ) is paṭu. Who is that? A wise person. The state of being proficient is pāṭavaṃ. What is that? Knowledge. The meaning (attho) is that which is in accordance with the cause. What is that? The purpose (payojanaṃ). Proficiency itself is the purpose, hence pāṭavattho. ‘For the sake of that purpose’ means for the purpose of skill and knowledge in the Vinaya Piṭaka. Engagement (yuñjanaṃ) is yogo, that is, application of mind to a meditation subject. ‘Those who frequent’ are avacarā. Those who frequent engagement are yogāvacarā, that is, bhikkhus devoted to a meditation subject. ‘They see fear in saṃsāra,’ hence they are bhikkhū. Those who are both meditators and bhikkhus are yogāvacarabhikkhū; ‘for those meditator bhikkhus’ is tesaṃ yogāvacarabhikkhūnaṃ. By this it is shown that proficiency in the Vinaya is for the benefit of bhikkhus only, not for householders, ascetics, wanderers, and others. And among bhikkhus, it is only for the conscientious and scrupulous bhikkhus who are devoted to a meditation subject, not for the shameless bhikkhus who have abandoned their meditation subject. This is the meaning it shows.

ဧဝံ ပကရဏာရမ္ဘဿ သနိမိတ္တံ ပယောဇနံ ဒဿေတွာ ဣဒါနိ သဟေတုကံ အဘိဓေယျံ ဒဿေတုံ ‘‘ဝိပ္ပကိဏ္ဏမနေကတ္ထ, ပါဠိမုတ္တဝိနိစ္ဆယ’’န္တိ အာဟ. တတ္ထ ဝိပ္ပကိဏ္ဏံ အနေကတ္ထာတိ ဣမိနာ ပကရဏာရမ္ဘဿ ဟေတုံ ဒဿေတိ ဟေတုမန္တဝိသေသနတ္တာ, ဣမဿ အနေကတ္ထဝိပ္ပကိဏ္ဏတ္တာယေဝ အာစရိယဿ အာရမ္ဘော ဟောတိ, န အဝိပ္ပကိဏ္ဏေ သတိ. ဝက္ခတိ ဟိ ‘‘သမာဟရိတွာ ဧကတ္ထ ဒဿယိဿ’’န္တိ (ဝိ. သင်္ဂ. အဋ္ဌ. ဂန္ထာရမ္ဘကထာ). ပါဠိမုတ္တဝိနိစ္ဆယန္တိ ဣမိနာ ပကရဏာဘိဓေယျံ. တတ္ထ ကိရတိ ဝိက္ခိပတီတိ ကိဏ္ဏော, ပကာရေန ကိဏ္ဏော ပကိဏ္ဏော, ဝိဝိဓေန ပကိဏ္ဏော ဝိပ္ပကိဏ္ဏော. ကော သော? ပါဠိမုတ္တဝိနိစ္ဆယော, တံ ဝိပ္ပကိဏ္ဏံ.

Having thus shown the purpose for beginning the treatise along with its sign, he now speaks to show the subject matter along with its reason: ‘The extra-canonical decisions, scattered in many places.’ Here, by ‘scattered in many places,’ he indicates the reason for beginning the treatise, because this phrase is an adjective that indicates the reason. It is precisely because these decisions are scattered in many places that the teacher undertook this work; he would not have done so if they were not scattered. For it will be said: ‘Having collected them, I will show them in one place.’ By ‘the extra-canonical decisions,’ he indicates the subject matter of the treatise. Here, one who scatters (kirati) or throws about is kiṇṇo. Scattered in a certain way (pakārena) is pakiṇṇo. Scattered in various ways is vippakiṇṇo. What is that? The extra-canonical decisions. That is what is meant by ‘scattered’.

အနေကတ္ထာတိ ဧတ္ထ သင်္ချာဝါစကော သဗ္ဗနာမိကော ဧက-သဒ္ဒေါ, န ဧကော အနေကေ. ဗဟွတ္ထဝါစကော အနေကသဒ္ဒေါ. ဧကန္တဧကဝစနန္တောပိ ဧက-သဒ္ဒေါ န-ဣတိနိပါတေန ယုတ္တတ္တာ ဗဟုဝစနန္တော ဇာတောတိ. တတ္ထ အနေကတ္ထ ဗဟူသူတိ အတ္ထော, ပါရာဇိကကဏ္ဍဋ္ဌကထာဒီသု အနေကေသု ပကရဏေသူတိ ဝုတ္တံ ဟောတိ. ပေါရာဏဋီကာယံ ပန အနေကတ္ထာတိ အနေကေသု သိက္ခာပဒပဒေသေသူတိ အတ္ထော ဒဿိတော, ဧဝဉ္စ သတိ ဥပရိ ‘‘သမာဟရိတွာ ဧကတ္ထာ’’တိ ဝက္ခမာနတ္တာ ‘‘အနေကတ္ထဝိပ္ပကိဏ္ဏံ ဧကတ္ထ သမာဟရိတွာ’’တိ ဣမေသံ ပဒါနံ သဟယောဂီဘူတတ္တာ အနေကေသု သိက္ခာပဒပဒေသေသု ဝိပ္ပကိဏ္ဏံ ဧကသ္မိံ သိက္ခာပဒပဒေသေ သမာဟရိတွာတိ အတ္ထော ဘဝေယျ, သော စ အတ္ထော အယုတ္တော. ကသ္မာ? အနေကေသု ပကရဏေသု ဝိပ္ပကိဏ္ဏံ ဧကသ္မိံ ပကရဏေ သမာဟရိတွာတိ [Pg.9] အတ္ထော အမှေဟိ ဝုတ္တော. အထ ပန ‘‘ဧကတ္ထာ’’တိ ဣမဿ ‘‘ဧကတော’’တိ အတ္ထံ ဝိကပ္ပေတွာ အနေကေသု သိက္ခာပဒပဒေသေသု ဝိပ္ပကိဏ္ဏံ ဧကတော သမာဟရိတွာတိ အတ္ထံ ဂဏှေယျ, သော အတ္ထော ယုတ္တော ဘဝေယျ.

Here, in anekattha, the word eka is a numerical pronoun. Na eko (not one) becomes aneko. The word aneka signifies many. Although the word eka is singular, when joined with the particle na, it becomes plural. Therefore, anekattha means ‘in many places,’ that is to say, in many treatises such as the commentary on the Pārājika section. In the ancient subcommentary, however, the meaning of anekattha is given as ‘in many sections of the training rules.’ If this were so, since it will be said later, ‘having collected in one place (ekattha),’ and since these words are used in conjunction, the meaning would be, ‘having collected what was scattered in many sections of the training rules into a single section of the training rules.’ But that meaning is unsuitable. Why? Because the meaning stated by us is, ‘having collected what was scattered in many treatises into one treatise.’ If, however, one were to take the meaning of ekattha as ‘together’ (ekato), then the meaning, ‘having collected together what was scattered in many sections of the training rules,’ would be suitable.

ပကဋ္ဌာနံ အာဠီတိ ပါဠိ, ဥတ္တမာနံ ဝစနာနံ အနုက္ကမောတိ အတ္ထော. အထ ဝါ အတ္တတ္ထပရတ္ထာဒိဘေဒံ အတ္ထံ ပါလေတိ ရက္ခတီတိ ပါဠိ, လဠာနမဝိသေသော. ကာ သာ? ဝိနယတန္တိ. မုစ္စတီတိ မုတ္တော, ပါဠိတော မုတ္တော ပါဠိမုတ္တော. ဆိန္ဒိယတေ အနေနာတိ ဆယော, နီဟရိတွာ ဆယော နိစ္ဆယော, ဝိသေသေန နိစ္ဆယော ဝိနိစ္ဆယော, ခိလမဒ္ဒနာကာရေန ပဝတ္တော သဒ္ဒနယော အတ္ထနယော စ. ပါဠိမုတ္တော စ သော ဝိနိစ္ဆယော စာတိ ပါဠိမုတ္တဝိနိစ္ဆယော, တံ ပါဠိမုတ္တဝိနိစ္ဆယံ. ဣဒဉ္စ ‘‘အာနဂရာ ခဒိရဝန’’န္တိအာဒီသု ဝိယ ယေဘုယျနယဝသေန ဝုတ္တံ ကတ္ထစိ ပါဠိဝိနိစ္ဆယဿပိ ဒိဿနတော. ပေါရာဏဋီကာယံ ပန ပါဠိဝိနိစ္ဆယော စ ပါဠိမုတ္တဝိနိစ္ဆယော စ ပါဠိမုတ္တဝိနိစ္ဆယောတိ ဧဝံ ဧကဒေသသရူပေကသေသဝသေန ဝါ ဧတံ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗန္တိ ဒုတိယနယောပိ ဝုတ္တော, ဧဝဉ္စ သတိ ပါဠိဝိနိစ္ဆယပါဠိမုတ္တဝိနိစ္ဆယေဟိ အညဿ ဝိနိစ္ဆယဿ အဘာဝါ ကိမေတေန ဂန္ထဂရုကရေန ပါဠိမုတ္တဂ္ဂဟဏေန. ဝိသေသနဉှိ သမ္ဘဝဗျဘိစာရေ စ သတိ သာတ္ထကံ သိယာတိ ပဌမနယောဝ အာရာဓနီယော ဟောတိ.

Pāḷi is the line (āḷi) of excellent things (pakaṭṭhānaṃ); the meaning is the sequence of the highest words. Or, it is pāḷi because it preserves (pāleti) and protects the meaning, which is divided into benefit for oneself, benefit for others, etc.; there is no difference between the letters la and ḷa. What is that Pāḷi? The Vinaya scripture. One who is freed is mutto; freed from the Pāḷi is pāḷimutto. That by which something is cut is chayo; with the prefix ni-, this becomes nicchayo, a determination. A special determination is vinicchayo, which is the method of words and the method of meaning that proceeds in the manner of crushing stubbornness. That which is both freed from the Pāḷi and a determination is a pāḷimuttavinicchayo; the accusative is pāḷimuttavinicchayaṃ. This is stated by way of the general rule, as in such phrases as ‘from the city to the Khadira wood,’ since sometimes a canonical decision (pāḷivinicchaya) is also found. In the ancient subcommentary, however, a second method is also stated: that this is said by way of an ekasesa compound, where pāḷimuttavinicchayo stands for both canonical decisions and extra-canonical decisions. But if this is so, since there are no other decisions apart from canonical and extra-canonical ones, what is the point of this cumbersome inclusion of pāḷimutta? For an adjective is meaningful only when there is both possibility and exclusion. Thus, the first method is to be preferred.

ဧဝံ သဟေတုကံ အဘိဓေယျံ ဒဿေတွာ ဣဒါနိ ကရဏပ္ပကာရံ ဒဿေတိ ‘‘သမာဟရိတွာ’’တိအာဒိနာ. ဒုဝိဓော ဟေတ္ထ ကရဏပ္ပကာရော ဧကတ္ထသမာဟရဏအနာကုလကရဏဝသေန. သော ဒုဝိဓောပိ တေန ပကာရေန ပကရဏဿ ကတတ္တာ ‘‘ကရဏပ္ပကာရော’’တိ ဝုစ္စတိ. တတ္ထ သမာဟရိဿာမီတိ သမာဟရိတွာ, သံ-သဒ္ဒေါ သင်္ခေပတ္ထော, တသ္မာ သင်္ခိပိယ အာဟရိဿာမီတိ အတ္ထော. အနာဂတကာလိကဝသေန ပစ္စမာနေန ‘‘ဒဿယိဿ’’န္တိ [Pg.10] ပဒေန သမာနကာလတ္တာ အနာဂတကာလိကော ဣဓ တွာ-ပစ္စယော ဝုတ္တော. ဧကတ္ထာတိ ဧကသ္မိံ ဣဓ ဝိနယသင်္ဂဟပ္ပကရဏေ. ဧကတ္ထာတိ ဝါ ဧကတော. ဒဿယိဿန္တိ ဒဿယိဿာမိ, ဉာပယိဿာမီတိ အတ္ထော. အာကုလတိ ဗျာကုလတီတိ အာကုလော, န အာကုလော အနာကုလော, ပုဗ္ဗာပရဗျာကိဏ္ဏဝိရဟိတော ပါဠိမုတ္တဝိနိစ္ဆယော. အနာကုလန္တိ ပန ဘာဝနပုံသကံ, တသ္မာ ကရဓာတုမယေန ကတွာသဒ္ဒေန ယောဇေတွာ ဒဿနကိရိယာယ သမ္ဗန္ဓိတဗ္ဗံ.

Having thus shown the subject matter with its causes, now the mode of procedure is shown with 'having gathered' (samāharitvā) and so forth. Here, the mode of procedure is twofold: by gathering into one and by making it unconfused. Both of these are called 'the mode of procedure' because the treatise is made in that manner. Here, 'having gathered' (samāharitvā) means 'I will gather' (samāharissāmi). The prefix saṃ- conveys the sense of conciseness; hence, the meaning is 'I will gather concisely.' Because it has the same tense as the future tense word 'will show' (dassayissāmi), the -tvā suffix here is said to be in the future tense. 'Into one' (ekatthā) means 'into one thing,' here, into this treatise on the compilation of the Vinaya. Or, ekatthā means 'together' (ekato). 'Will show' (dassayissanti) means 'I will show' (dassayissāmi), 'I will make known'—this is the meaning. 'Confused' (ākulo) means 'it is confused' (ākulati), hence ākulo. Not confused is anākulo, an extra-canonical determination free from being mixed up with what comes before and after. However, anākulaṃ is a neuter abstract noun; therefore, it should be connected with the verb of showing by being construed with the gerund 'having made' (katvā).

ဧဝံ ရတနတ္တယပဏာမာဒိကံ ပုဗ္ဗကရဏံ ဒဿေတွာ ဣဒါနိ ယေ ပါဠိမုတ္တဝိနိစ္ဆယေ ဒဿေတုကာမော, တေသံ အနုက္ကမကရဏတ္ထံ မာတိကံ ဌပေန္တော ‘‘တတြာယံ မာတိကာ’’တိအာဒိမာဟ. မာတိကာယ ဟိ အသတိ ဒဿိတဝိနိစ္ဆယာ ဝိကိရန္တိ ဝိဓံသေန္တိ ယထာ တံ သုတ္တေန အသင်္ဂဟိတာနိ ပုပ္ဖာနိ. သန္တိယာ ပန မာတိကာယ ဒဿိတဝိနိစ္ဆယာ န ဝိကိရန္တိ န ဝိဓံသေန္တိ ယထာ တံ သုတ္တေန သင်္ဂဟိတာနိ ပုပ္ဖာနိ. တံ တံ အတ္ထံ ဇာနိတုကာမေဟိ မာတိကာနုသာရေန ဂန္တွာ ဣစ္ဆိတိစ္ဆိတဝိနိစ္ဆယံ ပတွာ သော သော အတ္ထော ဇာနိတဗ္ဗော ဟောတိ, တသ္မာ သုခဂ္ဂဟဏတ္ထံ မာတိကာ ဌပိတာ. တတ္ထ တတြာတိ တသ္မိံ ပါဠိမုတ္တဝိနိစ္ဆယေ. အယန္တိ အယံ မယာ ဝက္ခမာနာ. မာတာ ဝိယာတိ မာတိကာ. ယထာ ဟိ ပုတ္တာ မာတိတော ပဘဝန္တိ, ဧဝံ နိဒ္ဒေသပဒါနိ ဥဒ္ဒေသတော ပဘဝန္တိ, တသ္မာ ဥဒ္ဒေသော မာတိကာ ဝိယာတိ ‘‘မာတိကာ’’တိ ဝုစ္စတိ.

Having thus shown the preliminary acts such as paying homage to the Triple Gem, now, wishing to present the extra-canonical determinations, and for the sake of their sequential arrangement, he establishes a matrix, saying, 'Here is this matrix,' and so forth. For without a matrix, the explained determinations scatter and disintegrate, just as flowers not held together by a thread. But when a matrix exists, the explained determinations do not scatter or disintegrate, just as flowers held together by a thread. Therefore, those who wish to know each meaning should proceed according to the matrix, and having reached the desired determination, that meaning should be known. Hence, for the sake of easy comprehension, the matrix has been established. Therein, tatrā means 'in that collection of extra-canonical determinations.' Ayaṃ means 'this one which I am about to speak.' It is a matrix (mātikā) because it is like a mother (mātā viya). For just as children originate from a mother, so too do the terms of exposition originate from the terms of outline. Therefore, the outline is called 'matrix' because it is like a mother.

ဒိဝါသေယျာတိအာဒီသု ဒိဝါသေယျာ ဒိဝါသေယျဝိနိစ္ဆယကထာ. ပရိက္ခာရော ပရိက္ခာရဝိနိစ္ဆယကထာ…ပေ… ပကိဏ္ဏကံ ပကိဏ္ဏကဝိနိစ္ဆယကထာတိ ယောဇနာ. တေနေဝ ဝက္ခတိ ‘‘ဒိဝါသယနဝိနိစ္ဆယကထာ သမတ္တာ’’တိအာဒိ. ဣတိ-သဒ္ဒေါ ဣဒမတ္ထော ဝါ နိဒဿနတ္ထော ဝါ ပရိသမာပနတ္ထော ဝါ. တေသု ဣဒမတ္ထေ ကာ သာ? ဒိဝါသေယျာ…ပေ… ပကိဏ္ဏကံ ဣတိ အယန္တိ. နိဒဿနတ္ထေ [Pg.11] ကထံ သာ? ဒိဝါသေယျာ…ပေ… ပကိဏ္ဏကံ ဣတိ ဒဋ္ဌဗ္ဗာတိ. ပရိသမာပနတ္ထေ သာ ကိတ္တကေန ပရိသမတ္တာ? ဒိဝါသေယျာ…ပေ… ပကိဏ္ဏကံ ဣတိ ဧတ္တကေန ပရိသမတ္တာတိ အတ္ထော. ဣမေသံ ပန ဒိဝါသေယျာဒိပဒါနံ ဝါကျဝိဂ္ဂဟံ ကတွာ အတ္ထေ ဣဓ ဝုစ္စမာနေ အတိပပဉ္စော ဘဝိဿတိ, သောတူနဉ္စ ဒုဿလ္လက္ခဏီယော, တသ္မာ တဿ တဿ နိဒ္ဒေသဿ အာဒိမှိယေဝ ယထာနုရူပံ ဝက္ခာမ.

In 'daytime resting' (divāseyyā) and so forth, divāseyyā is the discussion on the determination of daytime resting (divāseyyavinicchayakathā). Parikkhāro is the discussion on the determination of requisites (parikkhāravinicchayakathā)... and so forth... pakiṇṇakaṃ is the discussion on the determination of miscellaneous items (pakiṇṇakavinicchayakathā)—this is the connection. For this reason, it will be said, 'The discussion on the determination of daytime resting is finished,' and so forth. The word 'iti' has the meaning of 'this,' or the meaning of illustration, or the meaning of completion. Among these, in the meaning of 'this,' what is it? 'Daytime resting'... and so forth... 'miscellaneous'—this is it. In the meaning of illustration, how is it? 'Daytime resting'... and so forth... 'miscellaneous'—thus it should be seen. In the meaning of completion, by how much is it completed? The meaning is: 'Daytime resting'... and so forth... 'miscellaneous'—it is completed by this much. However, if the meaning of these words beginning with 'daytime resting' were to be stated here after making a sentential analysis, it would become an excessive elaboration and difficult for listeners to discern; therefore, we will explain each topic appropriately at the beginning of its respective exposition.

ဂန္ထာရမ္ဘကထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The exposition of the introductory discourse to the treatise is finished.

၁. ဒိဝါသေယျဝိနိစ္ဆယကထာ

1. Discussion on the Determination of Daytime Resting

၁. ဧဝံ ပါဠိမုတ္တဝိနိစ္ဆယကထာနံ မာတိကံ ဌပေတွာ ဣဒါနိ ယထာဌပိတမာတိကာနုက္ကမေန နိဒ္ဒိသန္တော ‘‘တတ္ထ ဒိဝါသေယျာတိ ဒိဝါနိပဇ္ဇန’’န္တိအာဒိမာဟ. တတ္ထ တတ္ထာတိ တေသု မာတိကာပဒေသု သမဘိနိဝိဋ္ဌဿ ‘‘ဒိဝါသေယျာ’’တိ ပဒဿ ‘‘ဒိဝါနိပဇ္ဇန’’န္တိ အတ္ထော ဒဋ္ဌဗ္ဗောတိ ယောဇနာ. တတ္ထ ဒိဝါ-သဒ္ဒေါ အဟဝါစကော အာကာရန္တော နိပါတော. ဝုတ္တဉှိ အဘိဓာနပ္ပဒီပိကာယံ ‘‘အာနုကူလျေတု သဒ္ဓဉ္စ, နတ္တံ ဒေါသော ဒိဝါ တွဟေ’’တိ. သယနံ သေယျာ, ကရဇကာယဂတရူပါနံ ဥဒ္ဓံ အနုဂ္ဂန္တွာ ဒီဃဝသေန ဝိတ္ထာရတော ပဝတ္တနသင်္ခါတော ဣရိယာပထဝိသေသော. ဒိဝါကာလသ္မိံ သေယျာ ဒိဝါသေယျာ. အရုဏုဂ္ဂမနတော ပဋ္ဌာယ ယာဝ သူရိယတ္ထင်္ဂမနာ, ဧတသ္မိံ ကာလေ သယနဣရိယာပထကရဏန္တိ. တေနာဟ ‘‘ဒိဝါနိပဇ္ဇနန္တိ အတ္ထော’’တိ.

1. Having thus set out the matrix for the discussions on extra-canonical determinations, now, expounding according to the sequence of the established matrix, he says, beginning with 'Therein, "daytime resting" (divāseyyā) means lying down during the day (divānipajjana).' Herein, the word thattha means 'among those matrix topics'; for one who is well-versed in them, the meaning of the word divāseyyā should be understood as 'lying down during the day'—this is the connection. Here, the word divā is a particle ending in 'ā' that denotes 'day.' As stated in the Abhidhānappadīpikā: 'ānukūlyetu saddhañca, nattaṃ doso divā tvahe.' 'Lying down' (sayanaṃ) is 'resting' (seyyā), a particular mode of deportment characterized by the bodily forms not rising upwards but extending lengthwise. 'Daytime resting' (divāseyyā) is resting during the daytime. That is, from the rising of dawn until the setting of the sun, performing the mode of deportment of lying down during this time. Therefore, he says, 'the meaning is "lying down during the day."'

တတြာတိ တသ္မိံ ဒိဝါသယနေ အယံ ဝက္ခမာနော ဝိနိစ္ဆယော ဝေဒိတဗ္ဗောတိ ယောဇနာ. ‘‘အနုဇာနာမိ…ပေ… ဝစနတော’’တိ (ပါရာ. ၇၇) အယံ ပဌမပါရာဇိကသိက္ခာပဒဿ ဝိနီတဝတ္ထူသု အာဂတော ဘဂဝတာ [Pg.12] အာဟစ္စဘာသိတော ဉာပကပါဌော. တတ္ထ ဒိဝါ ပဋိသလ္လီယန္တေနာတိ ဒိဝါ နိပဇ္ဇန္တေန. ဒွါရံ သံဝရိတွာ ပဋိသလ္လီယိတုန္တိ ဒွါရံ ပိဒဟိတွာ နိပဇ္ဇိတုံ. ‘‘ဒိဝါ…ပေ… နိပဇ္ဇိတဗ္ဗန္တိ ဉာပျံ. နနု ပါဠိယံ ‘‘အယံ နာမ အာပတ္တီ’’တိ န ဝုတ္တာ, အထ ကထမေတ္ထ အာပတ္တိ ဝိညာယတီတိ စောဒနံ သန္ဓာယာဟ ‘‘ဧတ္ထ စ ကိဉ္စာပီ’’တိအာဒိ. တတ္ထ ဧတ္ထာတိ ဧတသ္မိံ ဒိဝါနိပဇ္ဇနေ. စ-သဒ္ဒေါ ဝါကျာရမ္ဘဇောတကော, ကိဉ္စာပိ-သဒ္ဒေါ နိပါတသမုဒါယော, ယဒိပီတျတ္ထော. ပါဠိယံ အယံ နာမ အာပတ္တီတိ ကိဉ္စာပိ န ဝုတ္တာ, ပန တထာပိ အသံဝရိတွာ နိပဇ္ဇန္တဿ အဋ္ဌကထာယံ (ပါရာ. အဋ္ဌ. ၁.၇၇) ဒုက္ကဋံ ယသ္မာ ဝုတ္တံ, တသ္မာ ဧတ္ထ အာပတ္တိ ဝိညာယတီတိ ယောဇနာ. ဧဝံ သန္တေပိ အသတိ ဘဂဝတော ဝစနေ ကထံ အဋ္ဌကထာယံ ဝုတ္တံ သိယာတိ အာဟ ‘‘ဝိဝရိတွာ…ပေ… အနုညာတတ္တာ’’တိ. ဧတေန ဘဂဝတော အနုဇာနနမ္ပိ တံ အကရောန္တဿ အာပတ္တိကာရဏံ ဟောတီတိ ဒဿေတိ.

Here, the connection is that in that daytime resting place, this determination about to be spoken should be known. 'I allow... and so forth... because of the word' (Pārā. 77): this is the passage for imparting knowledge, spoken by the Blessed One for the occasion, which appears among the decided cases regarding the first Pārājika training rule. Therein, 'while secluded during the day' means 'while lying down during the day.' 'Having closed the door, one should be secluded' means 'to lie down after closing the door.' 'During the day... one should lie down' is to be made known. Now, addressing the objection, 'Indeed, in the Pāḷi text, it is not stated, "This is such-and-such an offense," so how is an offense to be understood here?', he says, 'Here, although,' and so forth. Therein, 'here' means 'in this lying down during the day.' The word 'ca' indicates the beginning of a sentence; the word 'kiñcāpi' is a compound particle, meaning 'although.' The connection is: although it is not stated in the Pāḷi, 'This is such-and-such an offense,' nevertheless, because a dukkaṭa is stated in the commentary (Pārā. Aṭṭha. 1.77) for one who lies down without closing the door, therefore an offense is to be understood here. Even so, if there is no word from the Blessed One, how could it be stated in the commentary? He says, 'Because of having allowed... after opening... and so forth.' By this, he shows that even the Blessed One's allowance becomes a cause for an offense for one who does not do it.

တတ္ထ ‘‘ဥပ္ပန္နေ ဝတ္ထုမှီတိ ဣတ္ထိယာ ကတအဇ္ဈာစာရဝတ္ထုသ္မိ’’န္တိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၇၇) ဝုတ္တံ, သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၇၇) ပန ‘‘မေထုနဝတ္ထုသ္မိံ ဥပ္ပန္နေ’’တိ ဝုတ္တံ, ပေါရာဏဋီကာယမ္ပိ တမေဝ ဂဟေတွာ ‘‘ဥပ္ပန္နေ မေထုနဝတ္ထုသ္မိ’’န္တိ ဝုတ္တံ, တဒေတံ ဝိစာရေတဗ္ဗံ မေထုနလက္ခဏဿ အဘာဝါ. နနု သိက္ခာပဒပညာပနံ နာမ ဗုဒ္ဓဝိသယော, အထ ကသ္မာ အဋ္ဌကထာယံ ဒုက္ကဋံ ဝုတ္တန္တိ အာဟ ‘‘ဘဂဝတော’’တိအာဒိ. န ကေဝလံ ဥပါလိတ္ထေရာဒီဟိ ဧဝ အဋ္ဌကထာ ဌပိတာ, အထ ခေါ ပါဠိတော စ အတ္ထတော စ ဗုဒ္ဓေန ဘဂဝတာ ဝုတ္တော. န ဟိ ဘဂဝတာ အဗျာကတံ တန္တိပဒံ နာမ အတ္ထိ, သဗ္ဗေသံယေဝ အတ္ထော ကထိတော, တသ္မာ သမ္ဗုဒ္ဓေနေဝ တိဏ္ဏံ ပိဋကာနံ အတ္ထဝဏ္ဏနက္ကမောပိ ဘာသိတောတိ ဒဋ္ဌဗ္ဗံ. တတ္ထ တတ္ထ ဟိ ဘဂဝတာ ပဝတ္တိတာ ပကိဏ္ဏကဒေသနာယေဝ အဋ္ဌကထာတိ.

Therein, in the Vimativinodanī (Vi. Vi. Ṭī. 1.77), it is stated: 'When the basis has arisen' (uppanne vatthumhi) means 'in the case of a woman's misconduct' (itthiyā kataajjhācāravatthusmiṃ). However, in the Sāratthadīpanī (Sārattha. Ṭī. 2.77), it is stated: 'When the basis for sexual intercourse has arisen' (methunavatthusmiṃ uppanne). Even in the ancient sub-commentary, taking the same, it is stated: 'When the basis for sexual intercourse has arisen' (uppanne methunavatthusmiṃ). This should be examined, due to the absence of the characteristic of sexual intercourse. Now, 'The laying down of training rules is the domain of the Buddha, so why is a dukkaṭa offense stated in the commentary?'—addressing this, he says, 'Because of the Blessed One,' and so forth. Not only was the commentary established by the Elder Upāli and others, but it was also spoken by the Buddha, the Blessed One, both in terms of the Pāḷi and the meaning. For there is no textual term left unexplained by the Blessed One; the meaning of all of them has been expounded. Therefore, it should be understood that even the sequence of the exposition of the meaning of the three Piṭakas was spoken by the Fully Enlightened One himself. Indeed, the scattered discourses given by the Blessed One here and there are themselves the commentary.

ကိံ [Pg.13] ပနေတ္ထ ဧတံ ဒိဝါ ဒွါရံ အသံဝရိတွာ နိပဇ္ဇန္တဿ ဒုက္ကဋာပတ္တိအာပဇ္ဇနံ အဋ္ဌကထာယံ ဝုတ္တတ္တာ ဧဝ သိဒ္ဓံ, ဥဒါဟု အညေနပီတိ အာဟ ‘‘အတ္ထာပတ္တီ’’တိအာဒိ. ဧတံ ဒုက္ကဋာပတ္တိအာပဇ္ဇနံ န ကေဝလံ အဋ္ဌကထာယံ ဝုတ္တတ္တာ ဧဝ သိဒ္ဓံ, အထ ခေါ ‘‘အတ္ထာပတ္တိ ဒိဝါ အာပဇ္ဇတိ, နော ရတ္တိ’’န္တိ (ပရိ. ၃၂၃) ဣမိနာ ပရိဝါရပါဌေနပိ သိဒ္ဓံ ဟောတီတိ ယောဇနာ. ကတရသ္မိံ ပန ဝတ္ထုသ္မိံ ဣဒံ သိက္ခာပဒံ ဝုတ္တန္တိ? ‘‘တေန ခေါ ပန သမယေန အညတရော ဘိက္ခု ဝေသာလိယံ မဟာဝနေ ကူဋာဂါရသာလာယံ ဒိဝါ ဝိဟာရဂတော ဒွါရံ ဝိဝရိတွာ နိပန္နော အဟောသိ. တဿ အင်္ဂမင်္ဂါနိ ဝါတုပတ္ထဒ္ဓါနိ အဟေသုံ. တေန ခေါ ပန သမယေန သမ္ဗဟုလာ ဣတ္ထိယော ဂန္ဓဉ္စ မာလဉ္စ အာဒါယ ဝိဟာရံ အာဂမိံသု ဝိဟာရပေက္ခိကာယော. အထ ခေါ တာ ဣတ္ထိယော တံ ဘိက္ခုံ ပဿိတွာ အင်္ဂဇာတေ အဘိနိသီဒိတွာ ယာဝဒတ္ထံ ကတွာ ‘ပုရိသုသဘော ဝတာယ’န္တိ ဝတွာ ဂန္ဓဉ္စ မာလဉ္စ အာရောပေတွာ ပက္ကမိံသု. ဘိက္ခူ ကိလိန္နံ ပဿိတွာ ဘဂဝတော ဧတမတ္ထံ အာရောစေသုံ. ပဉ္စဟိ, ဘိက္ခဝေ, အာကာရေဟိ အင်္ဂဇာတံ ကမ္မနိယံ ဟောတိ ရာဂေန, ဝစ္စေန, ပဿာဝေန, ဝါတေန, ဥစ္စာလိင်္ဂပါဏကဒဋ္ဌေန. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟာကာရေဟိ အင်္ဂဇာတံ ကမ္မနိယံ ဟောတိ. အဋ္ဌာနမေတံ, ဘိက္ခဝေ, အနဝကာသော, ယံ တဿ ဘိက္ခုနော ရာဂေန အင်္ဂဇာတံ ကမ္မနိယံ အဿ, အရဟံ သော, ဘိက္ခဝေ, ဘိက္ခု, အနာပတ္တိ ဘိက္ခဝေ တဿ ဘိက္ခုနော. အနုဇာနာမိ ဘိက္ခဝေ ဒိဝါ ပဋိသလ္လီယန္တေန ဒွါရံ သံဝရိတွာ ပဋိသလ္လီယိတု’’န္တိ (ပါရာ. ၇၇) ဧတသ္မိံ ဝတ္ထုသ္မိံ ဣဒံ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ.

And here, is this incurring of a dukkaṭa offense by one lying down during the day without closing the door established solely because it is stated in the commentary, or also by something else? He says, 'An offense is incurred,' and so forth. This incurring of a dukkaṭa offense is not only established because it is stated in the commentary, but also by this passage in the Parivāra, 'An offense is incurred during the day, not at night' (Pari. 323)—this is the connection. In what context, however, was this training rule stated? 'At one time, a certain bhikkhu in Vesālī, in the Great Wood, in the gabled hall, having gone to his dwelling during the day, was lying down with the door open. His limbs became stiff due to the wind. At that time, many women came to the monastery carrying perfumes and garlands, wishing to see the monastery. Then those women, seeing that bhikkhu, sat down on his private parts, did as they pleased, and saying, "What a virile man he is!" adorned him with perfumes and garlands and departed. The bhikkhus, seeing him soiled, reported this matter to the Blessed One. "Monks, the male organ becomes functional for five reasons: due to lust, feces, urine, wind, or the bite of a creeping insect. Monks, it is impossible, it is not the occasion, that the male organ of that bhikkhu became functional due to lust; that bhikkhu, monks, is an Arahant. There is no offense for that bhikkhu, monks. Monks, I allow one who is secluding himself during the day to do so after having closed the door."' (Pārā. 77) It should be understood that this was stated in reference to this incident.

၂. ဣဒါနိ ဒွါရဝိသေသံ ဒဿေတုံ ‘‘ကီဒိသ’’န္တိအာဒိမာဟ. တတ္ထ ပရိဝတ္တကဒွါရမေဝါတိ သံဝရဏဝိဝရဏဝသေန ဣတော စိတော စ ပရိဝတ္တနယောဂ္ဂဒွါရမေဝ. ရုက္ခသူစိကဏ္ဋကဒွါရန္တိ ရုက္ခသူစိဒွါရံ ကဏ္ဋကဒွါရဉ္စ. ‘‘ရုက္ခသူစိဒွါရကဏ္ဋကဒွါရ’’မိစ္စေဝ ဝါ [Pg.14] ပါဌော. ယံ ဥဘောသု ပဿေသု ရုက္ခတ္ထမ္ဘေ နိခနိတွာ တတ္ထ ဝိဇ္ဈိတွာ မဇ္ဈေ ဒွေ တိဿော ရုက္ခသူစိယော ပဝေသေတွာ ကရောန္တိ, တံ ရုက္ခသူစိဒွါရံ နာမ. ပဝေသနနိက္ခမနကာလေ အပနေတွာ ထကနယောဂ္ဂံ ဧကာယ, ဗဟူဟိ ဝါ ကဏ္ဋကသာခါဟိ ကတံ ကဏ္ဋကဒွါရံ နာမ. ဂါမဒွါရဿ ပိဓာနတ္ထံ ပဒရေန ဝါ ကဏ္ဋကသာခါဒီဟိ ဝါ ကတဿ ကဝါဋဿ ဥဒုက္ခလပါသကရဟိတတာယ ဧကေန သံဝရိတုံ ဝိဝရိတုဉ္စ အသက္ကုဏေယျဿ ဟေဋ္ဌာ ဧကံ စက္ကံ ယောဇေန္တိ, ယေန ပရိဝတ္တမာနကကဝါဋံ သုခထကနကံ ဟောတိ, တံ သန္ဓာယ ဝုတ္တံ ‘‘စက္ကလကယုတ္တဒွါရ’’န္တိ. စက္ကမေဝ ဟိ လာတဗ္ဗတ္ထေန သံဝရဏဝိဝရဏတ္ထာယ ဂဟေတဗ္ဗတ္ထေန စက္ကလကံ, တေန ယုတ္တကဝါဋမ္ပိ စက္ကလကံ နာမ, တေန ယုတ္တဒွါရံ စက္ကလကယုတ္တဒွါရံ.

2. Now, to show the different kinds of doors, it begins with ‘What kind?’ Therein, a revolving door means a door suitable for turning this way and that for the purpose of closing and opening. A spike-and-thorn door means a spike-door and a thorn-door. Or the reading is just ‘a spike-door-and-thorn-door.’ A spike-door is one they make by fixing wooden posts on both sides, piercing them, and inserting two or three wooden spikes in the middle. A thorn-door is one made with one or many thorny branches, suitable for closing, which is removed at the time of entering and leaving. For closing a village gate, for a door panel made of matting or thorny branches and the like, which is without a bolt-hole and latch and thus cannot be closed and opened by one person, they attach a wheel below, by which the revolving door panel becomes easy to close. In reference to this it is said, ‘a door fitted with a wheel-fitting.’ For the wheel itself, because it is to be used for the purpose of closing and opening, is called a ‘wheel-fitting’; the door panel fitted with it is also called a ‘wheel-fitting,’ and the door fitted with that is a ‘door fitted with a wheel-fitting.’

မဟာဒွါရေသု ပန ဒွေ တီဏိ စက္ကလကာနိ ယောဇေတီတိ အာဟ ‘‘ဖလကေသူ’’တိအာဒိ. ကိဋိကာသူတိ ဝေဠုပေသိကာဒီဟိ ကဏ္ဋကသာခါဒီဟိ စ ကတထကနကေသု. သံသရဏကိဋိကဒွါရန္တိ စက္ကလကယန္တေန သံသရဏကိဋိကာယုတ္တမဟာဒွါရံ. ဂေါပ္ဖေတွာတိ အာဝုဏိတွာ, ရဇ္ဇူဟိ ဂန္ထေတွာ ဝါ. ဧကံ ဒုဿသာဏိဒွါရမေဝါတိ ဧတ္ထ ကိလဉ္ဇသာဏိဒွါရမ္ပိ သင်္ဂဟံ ဂစ္ဆတိ. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. ပါရာဇိက ၇၆-၇၇) ပန ‘‘ဒုဿဒွါရံ သာဏိဒွါရဉ္စ ဒုဿသာဏိဒွါရံ. ဒုဿသာဏိ ကိလဉ္ဇသာဏီတိအာဒိနာ ဝုတ္တံ သဗ္ဗမ္ပိ ဒုဿသာဏိယမေဝ သင်္ဂဟေတွာ ဝုတ္တံ, ဧကသဒိသတ္တာ ဧကန္တိ ဝုတ္တ’’န္တိ ဝုတ္တံ.

But on great doors, two or three wheel-fittings are attached; thus he says, ‘on the panels,’ and so forth. ‘On the shutters’ means on the closing devices made of bamboo strips, thorny branches, and the like. ‘A door with a sliding shutter’ means a great door fitted with a sliding shutter by means of a wheel-fitting mechanism. ‘Having woven’ means having entwined or having tied with ropes. ‘Just one cloth-or-hemp door’: herein, a mat-or-hemp door is also included. But in the Vajirabuddhiṭīkā it is said: ‘A cloth door and a hemp door is a cloth-and-hemp door. Everything said by way of “cloth-and-hemp,” “mat-and-hemp,” and so forth, is included under “cloth-and-hemp” and is stated thus. Because they are of one kind, it is said as “one”.’

၃. ဧဝံ ဒွါရဝိသေသံ ဒဿေတွာ ဣဒါနိ ယတ္တကေန ဒွါရံ သံဝုတံ ဟောတိ, တံ ပမာဏံ ဒဿေတုံ ‘‘ကိတ္တကေန’’တျာဒိမာဟ. တတ္ထ သူစီတိ မဇ္ဈေ ဆိဒ္ဒံ ကတွာ ပဝေသိတာ. ဃဋိကာတိ ဥပရိ ယောဇိတာ. ဣဒါနိ ယတ္ထ ဒွါရံ သံဝရိတွာ နိပဇ္ဇိတုံ [Pg.15] န သက္ကာ ဟောတိ, တတ္ထ ကာတဗ္ဗဝိဓိံ ဒဿေတုံ ‘‘သစေ ဗဟူနံ ဝဠဉ္ဇနဋ္ဌာနံ ဟောတီ’’တိအာဒိ ဝုတ္တံ. ဗဟူနံ အဝဠဉ္ဇနဋ္ဌာနေပိ ဧကံ အာပုစ္ဆိတွာ နိပဇ္ဇိတုံ ဝဋ္ဋတိယေဝ. အထ ဘိက္ခူ…ပေ… နိသိန္နာ ဟောန္တီတိ ဣဒံ တတ္ထ ဘိက္ခူနံ သန္နိဟိတဘာဝဒဿနတ္ထံ ဝုတ္တံ, န သေသဣရိယာပထသမင်္ဂိတာနိဝတ္တနတ္ထံ, တသ္မာ နိပန္နေပိ အာဘောဂံ ကာတုံ ဝဋ္ဋတိ. နိပဇ္ဇိတွာ နိဒ္ဒါယန္တေ ပန အာဘောဂံ ကာတုံ န ဝဋ္ဋတိ. အသန္တပက္ခေ ဌိတတ္တာ ရဟော နိသဇ္ဇာယ ဝိယ ဒွါရသံဝရဏံ နာမ မာတုဂါမာနံ ပဝေသနိဝါရဏတ္ထံ အနုညာတန္တိ အာဟ ‘‘ကေဝလံ ဘိက္ခုနိံ ဝါ’’တိအာဒိ.

3. Having thus shown the different kinds of doors, now, to show the measure by which a door is closed, he says, ‘By how much?’ etc. Herein, ‘a bolt’ means one inserted after making a hole in the middle. ‘A latch’ means one attached above. Now, to show the procedure to be followed where it is not possible to lie down after closing the door, it is said, ‘If it is a place frequented by many…,’ etc. Even in a place not frequented by many, it is permissible to lie down after asking one person. ‘Then the bhikkhus… are seated’: this is said to show the presence of bhikkhus there, not to exclude those in other postures. Therefore, it is permissible to make a reflection even when lying down. But it is not permissible to make a reflection when one has lain down and is sleeping. Because it stands in the case where there is no one present, just like sitting in seclusion, the closing of a door is permitted for the purpose of preventing the entry of women; thus he says, ‘Only a bhikkhunī…,’ etc.

ဧတ္ထ စ တံ ယုတ္တံ, ဧဝံ သဗ္ဗတ္ထပိ ယော ယော ထေရဝါဒေါ ဝါ အဋ္ဌကထာဝါဒေါ ဝါ ပစ္ဆာ ဝုစ္စတိ, သော သောဝ ပမာဏန္တိ ဂဟေတဗ္ဗန္တိ ဣဒံ အဋ္ဌကထာဝစနတော အတိရေကံ အာစရိယဿ ဝစနံ. ဣတော ပုဗ္ဗာပရဝစနံ အဋ္ဌကထာဝစနမေဝ. တတ္ထ တံ ယုတ္တန္တိ ‘‘ကုရုန္ဒဋ္ဌကထာယံ ပန…ပေ… န ဝတ္တတီ’’တိ ယံ ဝစနံ အဋ္ဌကထာစရိယေဟိ ဝုတ္တံ, တံ ဝစနံ ယုတ္တန္တိ အတ္ထော. ဧဝံ…ပေ… ဂဟေတဗ္ဗန္တိ ယထာ စေတ္ထ ကုရုန္ဒိယံ ဝုတ္တဝစနံ ယုတ္တံ, ဧဝံ သဗ္ဗတ္ထပိ ဝိနိစ္ဆယေ ယော ယော ထေရဝါဒေါ ဝါ အဋ္ဌကထာဝါဒေါ ဝါ ပစ္ဆာ ဝုစ္စတိ, သော သောဝ ပမာဏန္တိ ဂဟေတဗ္ဗံ, ပုရေ ဝုတ္တော ထေရဝါဒေါ ဝါ အဋ္ဌကထာဝါဒေါ ဝါ ပမာဏန္တိ န ဂဟေတဗ္ဗန္တိ အဓိပ္ပာယော. ဣဒံ ဝစနံ အဋ္ဌာနေ ဝုတ္တံ ဝိယ ဒိဿတိ. ကထံ? ယံ တာဝ ဝုတ္တံ, တံ ယုတ္တန္တိ. တံ ဣမသ္မိံ အာပုစ္ဆနအာဘောဂကရဏဝိနိစ္ဆယေ အညဿ အယုတ္တဿ အဋ္ဌကထာဝါဒဿ ဝါ ထေရဝါဒဿ ဝါ အဘာဝါ ဝတ္တုံ န သက္ကာ. န ဟိ ပုဗ္ဗဝါကျေ ‘‘ဘိက္ခူ ဧဝါ’’တိ အဝဓာရဏံ ကတံ, အထ ခေါ အာသန္နဝသေန ဝါ ပဋ္ဌာနဝသေန ဝါ ‘‘ဘိက္ခူ စီဝရကမ္မံ’’ဣစ္စာဒိကံယေဝ ဝုတ္တံ. ယမ္ပိ ဝုတ္တံ ‘‘ဧဝံ သဗ္ဗတ္ထပီ’’တျာဒိ, တမ္ပိ အနောကာသံ. ဣမသ္မိံ ဝိနိစ္ဆယေ [Pg.16] အညဿ အဋ္ဌကထာဝါဒဿ ဝါ အာစရိယဝါဒဿ ဝါ အဝစနတော ပုရေ ပစ္ဆာဘာဝေါ စ န ဒိဿတိ, အယံ ‘‘ပမာဏ’’န္တိ ဂဟေတဗ္ဗော, အယံ ‘‘န ဂဟေတဗ္ဗော’’တိ ဝတ္တဗ္ဗဘာဝေါ စ.

And here, ‘That is proper. Similarly, in all cases, whatever tradition of the elders or commentarial tradition is stated later, that very one should be taken as the authority.’ This is a saying of the Teacher that is additional to the word of the commentary. The preceding and subsequent sayings are just the word of the commentary. Herein, ‘that is proper’ means that the statement made by the commentary master, ‘But in the Kurundī commentary… it is not permissible…,’ is proper. ‘Similarly… should be taken’ means: just as the statement made in the Kurundī is proper here, so too in all legal decisions, whatever tradition of the elders or commentarial tradition is stated later, that very one should be taken as the authority; a tradition of the elders or a commentarial tradition stated earlier should not be taken as the authority—this is the intention. This saying appears to be stated in the wrong place. How so? As to what was said, ‘that is proper’: that cannot be said in this legal decision concerning asking permission and making a reflection, because of the absence of any other improper commentarial tradition or tradition of the elders. For in the preceding sentence no emphasis was made such as ‘only the bhikkhus’; rather, on the basis of proximity or as a starting point, it was just said, ‘bhikkhus doing robe-work,’ etc. And what was said, ‘similarly in all cases…,’ etc., is also out of place. In this legal decision, since no other commentarial tradition or teacher’s tradition is stated, no before-and-after relationship is seen, nor is there a situation where it must be said, ‘this should be taken as the authority,’ and ‘this should not be taken.’

ဥပရိ ပန ‘‘ကော မုစ္စတိ, ကော န မုစ္စတီ’’တိ ဣမဿ ပဉှဿ ဝိဿဇ္ဇနေ မဟာပစ္စရိဝါဒေါ စ ကုရုန္ဒိဝါဒေါ စ မဟာအဋ္ဌကထာဝါဒေါ စာတိ တယော အဋ္ဌကထာဝါဒါ အာဂတာ, ဧကော မဟာပဒုမတ္ထေရဝါဒေါ, တသ္မာ တတ္ထေဝ ယုတ္တာယုတ္တဘာဝေါ စ ပမာဏာပမာဏဘာဝေါ စ ဂဟေတဗ္ဗာဂဟေတဗ္ဗဘာဝေါ စ ဒိဿတိ, တသ္မာ တသ္မိံယေဝ ဌာနေ ဝတ္တဗ္ဗံ သိယာ, သုဝိမလဝိပုလပညာဝေယျတ္တိယသမန္နာဂတေန ပန အာစရိယာသဘေန အဝတ္တဗ္ဗဋ္ဌာနေ ဝုတ္တံ န သိယာ, တသ္မာ ဥပရိ အဋ္ဌကထာဝါဒသံသန္ဒနာဝသာနေ မဟာပဒုမတ္ထေရေန ဝုတ္တန္တိ ဣမဿ ဝစနဿ ပစ္ဆတော ဝုတ္တံ သိယာ, တံ ပစ္ဆာ လေခကေဟိ ပရိဝတ္တေတွာ လိခိတံ ဘဝေယျ, ပါရာဇိကကဏ္ဍဋ္ဌကထာယဉ္စ ဣဒံ ဝစနံ ဝုတ္တံ. ဋီကာယဉ္စ ဣမသ္မိံ ဌာနေ န ဝုတ္တံ, ဥပရိယေဝ ဝုတ္တံ, ‘‘ယော စ ယက္ခဂဟိတကော, ယော စ ဗန္ဓိတွာ နိပဇ္ဇာပိတော’’တိ ဣမဿ အဋ္ဌကထာဝါဒဿ ပစ္ဆိမတ္တာ သောယေဝ ပမာဏတော ဂဟေတဗ္ဗော. တထာ စ ဝက္ခတိ ‘‘သဗ္ဗတ္ထ ယော ယော အဋ္ဌကထာဝါဒေါ ဝါ ထေရဝါဒေါ ဝါ ပစ္ဆာ ဝုစ္စတိ, သော သောယေဝ ပမာဏတော ဒဋ္ဌဗ္ဗော’’တိ, တသ္မာ ဣဒမေတ္ထ ဝိစာရေတွာ ဂဟေတဗ္ဗံ.

Further on, however, in the answer to the question, ‘Who is absolved, and who is not absolved?,’ three commentarial traditions have come down: the Mahāpaccarī tradition, the Kurundī tradition, and the Mahā-aṭṭhakathā tradition, and one tradition of the Elder Mahāpaduma. Therefore, it is right there that the state of being proper and improper, authoritative and unauthoritative, and acceptable and unacceptable are seen. Thus, it should be stated in that very place. But it would not have been stated in a place where it should not be stated by a bull-like teacher endowed with utterly pure and vast wisdom and skill. Therefore, it might have been stated after the statement of the Elder Mahāpaduma, which comes at the conclusion of the comparison of the commentarial traditions above. Later, it may have been altered and written down by scribes. This saying is also stated in the commentary to the Pārājika section, and in the subcommentary it is not stated in this place, but is stated only further on. Because the commentarial tradition, ‘and one who is possessed by a yakkha, and one who has been bound and made to lie down,’ is the last, that very one should be taken as the authority. And so he will say: ‘In all cases, whatever commentarial tradition or tradition of the elders is stated later, that very one should be seen as the authority.’ Therefore, this should be investigated and accepted here.

၄. ဣဒါနိ ဒွါရံ သံဝရဏဿ အန္တရာယေ သတိ အသံဝရိတွာပိ နိပဇ္ဇိတုံ ဝဋ္ဋတီတိ ဒဿေတုံ ‘‘အထ ဒွါရဿ’’တျာဒိမာဟ. နိဿေဏိံ အာရောပေတွာတိ ဥပရိမတလံ အာရောပေတွာ ဝိသင်္ခရိတွာ ဘူမိယံ ပါတေတွာ, ဆဍ္ဍေတွာ ဝါ နိပဇ္ဇိတုံ ဝဋ္ဋတိ. ဣဒံ ဧကာဗဒ္ဓတာယ ဝုတ္တံ. ဒွေပိ ဒွါရာနိ ဇဂ္ဂိတဗ္ဗာနီတိ ဧတ္ထ သစေ ဧကသ္မိံ ဒွါရေ ကဝါဋံ ဝါ နတ္ထိ, ဟေဋ္ဌာ ဝုတ္တနယေန သံဝရိတုံ ဝါ န သက္ကာ, ဣတရံ ဒွါရံ အသံဝရိတွာ [Pg.17] နိပဇ္ဇိတုံ ဝဋ္ဋတိ. ဒွါရပါလဿာတိ ဒွါရကောဋ္ဌကေ မဟာဒွါရေ, နိဿေဏိမူလေ ဝါ ဌတွာ ဒွါရဇဂ္ဂနကဿ. ပစ္ဆိမာနံ ဘာရောတိ ဧကာဗဒ္ဓဝသေန အာဂစ္ဆန္တေ သန္ဓာယ ဝုတ္တံ. အသံဝုတဒွါရေ အန္တောဂဗ္ဘေ ဝါတိ ယောဇေတဗ္ဗံ. ဗဟိ ဝါတိ ဂဗ္ဘတော ဗဟိ. နိပဇ္ဇနကာလေပိ…ပေ… ဝဋ္ဋတိယေဝါတိ ဧတ္ထ ဒွါရဇဂ္ဂနကဿ တဒဓီနတ္တာ တဒါ တဿ တတ္ထ သန္နိဟိတာသန္နိဟိတဘာဝံ အနုပဓာရေတွာပိ အာဘောဂံ ကာတုံ ဝဋ္ဋတိယေဝါတိ ဝဒန္တိ.

4. Now, to show that when there is an obstacle to closing the door, it is permissible to lie down even without closing it, he says, ‘But of the door…,’ etc. ‘Having set up a ladder’ means: having set it up to the upper floor, dismantled it, and dropped it to the ground, or having discarded it, it is permissible to lie down. This is said in connection with a single building. ‘Both doors should be guarded’: here, if one door has no door panel, or it cannot be closed in the way stated below, it is permissible to lie down without closing the other door. ‘Of the doorkeeper’ means of the one guarding the door while standing in the gateway, at the great door, or at the foot of the ladder. ‘The responsibility of the last ones’ is said in reference to those who come as a single connected group. ‘In an unclosed door, or inside the inner chamber’ should be connected. ‘Or outside’ means outside the inner chamber. ‘Even at the time of lying down… it is permissible’: here they say that because it is dependent on the doorkeeper, it is permissible to make a reflection even without ascertaining his presence or absence there at that time.

ယေန ကေနစိ ပရိက္ခိတ္တေတိ ဧတ္ထ ပရိက္ခေပဿ ဥဗ္ဗေဓတော ပမာဏံ သဟသေယျပ္ပဟောနကေ ဝုတ္တသဒိသမေဝ. ဝုတ္တဉှိ သမန္တပါသာဒိကာယံ (ပါစိ. အဋ္ဌ. ၅၁) ‘‘ယဉှိ သေနာသနံ ဥပရိ ပဉ္စဟိ ဆဒနေဟိ အညေန ဝါ ကေနစိ သဗ္ဗမေဝ ပဋိစ္ဆန္နံ, အယံ သဗ္ဗစ္ဆန္နာ နာမ သေယျာ…ပေ… ယံ ပန သေနာသနံ ဘူမိတော ပဋ္ဌာယ ယာဝ ဆဒနံ အာဟစ္စ ပါကာရေန ဝါ အညေန ဝါ ကေနစိ အန္တမသော ဝတ္ထေနပိ ပရိက္ခိတ္တံ, အယံ သဗ္ဗပရိစ္ဆန္နာ နာမ သေယျာ. ဆဒနံ အနာဟစ္စ သဗ္ဗန္တိမေန ပရိယာယေန ဒိယဍ္ဎဟတ္ထုဗ္ဗေဓေန ပါကာရာဒိနာ ပရိက္ခိတ္တာပိ သဗ္ဗပရိစ္ဆန္နာယေဝါတိ ကုရုန္ဒဋ္ဌကထာယံ ဝုတ္တ’’န္တိ. ‘‘ဒိယဍ္ဎဟတ္ထုဗ္ဗေဓော ဝဍ္ဎကိဟတ္ထေန ဂဟေတဗ္ဗော’’တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ပါစိတ္တိယ ၃.၅၁) ဝိမတိဝိနောဒနိယဉ္စ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၅၀-၅၁) ဝုတ္တံ. မဟာပရိဝေဏန္တိ မဟန္တံ အင်္ဂဏံ. တေန ဗဟုဇနသဉ္စရဏဋ္ဌာနံ ဒဿေတိ. တေနာဟ ‘‘မဟာဗောဓီ’’တိအာဒိ.

‘Enclosed by anything whatsoever’: here the measure of the enclosure’s height is just like what was stated in the section on what is suitable for sleeping together. For it is said in the Samantapāsādikā: ‘A lodging that is entirely covered above by five kinds of roofing or by anything else is called a “fully covered sleeping place.” … But a lodging that is enclosed from the ground up to the roof by a wall or by anything else, even by a cloth, is called a “fully enclosed sleeping place.” Even if not reaching the roof, if it is enclosed by a wall or the like with a height of one and a half cubits as the very last resort, it is still a “fully enclosed sleeping place,” so it is said in the Kurundaṭṭhakathā.’ ‘The height of one and a half cubits should be taken by a carpenter’s cubit,’ it is said in the Sāratthadīpanī and the Vimativinodanī. ‘A great compound’ means a large courtyard. By this he shows it is a place where many people move about. Thus he says, ‘the great Bodhi tree,’ etc.

အရုဏေ ဥဂ္ဂတေ ဝုဋ္ဌာတိ, အနာပတ္တိ အနာပတ္တိခေတ္တဘူတာယ ရတ္တိယာ သုဒ္ဓစိတ္တေန နိပန္နတ္တာ. ပဗုဇ္ဈိတွာ ပုန သုပတိ, အာပတ္တီတိ အရုဏေ ဥဂ္ဂတေ ပဗုဇ္ဈိတွာ အရုဏုဂ္ဂမနံ ဉတွာ ဝါ အဉတွာ ဝါ အနုဋ္ဌဟိတွာ သယိတသန္တာနေန သုပတိ, ဥဋ္ဌဟိတွာ [Pg.18] ကတ္တဗ္ဗဿ ဒွါရသံဝရဏာဒိနော အကတတ္တာ အကိရိယသမုဋ္ဌာနာ အာပတ္တိ ဟောတိ အနာပတ္တိခေတ္တေ ကတနိပဇ္ဇနကိရိယာယ အနင်္ဂတ္တာ. အယဉှိ အာပတ္တိ ဤဒိသေ ဌာနေ အကိရိယာ, ဒိဝါ ဒွါရံ အသံဝရိတွာ နိပဇ္ဇနက္ခဏေ ကိရိယာကိရိယာ စ အစိတ္တကာ စာတိ ဝေဒိတဗ္ဗာ. ပုရာရုဏာ ပဗုဇ္ဈိတွာပိ ယာဝ အရုဏုဂ္ဂမနာ သယန္တဿပိ ပုရိမနယေန အာပတ္တိယေဝ.

When dawn has risen, one gets up; there is no offense, because one lay down with a pure mind during the night, which is a field free from offenses. If, having awakened, one sleeps again, there is an offense—that is, having awakened when dawn has risen, whether one knows or does not know of the dawn's rising, and without getting up, one continues to sleep in the same posture. An offense arising from inaction occurs because of the failure to perform the duties that should be done upon getting up, such as securing the door, since the act of lying down performed in a field free from offenses is not a factor. This offense is indeed inaction in such a place; and it should be understood that during the day, the act of failing to secure the door at the moment of lying down involves both action and inaction, and is also unintentional. Even for one who awakens before dawn and remains lying down until dawn, there is an offense in the same way as before.

အရုဏေ ဥဂ္ဂတေ ဝုဋ္ဌဟိဿာမီတိ…ပေ… အာပတ္တိယေဝါတိ ဧတ္ထ ကဒါ အဿ အာပတ္တီတိ? ဝုစ္စတေ – န တာဝ ရတ္တိယံ, ‘‘ဒိဝါ အာပဇ္ဇတိ, နော ရတ္တိ’’န္တိ (ပရိ. ၃၂၃) ဝုတ္တတ္တာ အနာဒရိယဒုက္ကဋာ န မုစ္စတီတိ ဝုတ္တဒုက္ကဋံ ပန ဒိဝါသယနဒုက္ကဋမေဝ န ဟောတိ အနာဒရိယဒုက္ကဋတ္တာ ဧဝ. ‘‘အရုဏုဂ္ဂမနေ ပန အစိတ္တကံ အကိရိယသမုဋ္ဌာနံ အာပတ္တိံ အာပဇ္ဇတီတိ ဝေဒိတဗ္ဗ’’န္တိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၇၇) ဝုတ္တံ, သာရတ္ထဒီပနိယမ္ပိ (သာရတ္ထ. ဋီ. ပါရာဇိက ၂.၇၇) ‘‘ယထာပရိစ္ဆေဒမေဝ ဝုဋ္ဌာတီတိ အရုဏေ ဥဂ္ဂတေယေဝ ဥဋ္ဌဟတိ. တဿ အာပတ္တီတိ အသုဒ္ဓစိတ္တေနေဝ နိပန္နတ္တာ နိဒ္ဒါယန္တဿပိ အရုဏေ ဥဂ္ဂတေ ဒိဝါပဋိသလ္လာနမူလိကာ အာပတ္တိ. ‘ဧဝံ နိပဇ္ဇန္တော အနာဒရိယဒုက္ကဋာပိ န မုစ္စတီ’တိ ဝုတ္တတ္တာ အသုဒ္ဓစိတ္တေန နိပဇ္ဇန္တော အရုဏုဂ္ဂမနတော ပုရေတရံ ဥဋ္ဌဟန္တောပိ အနုဋ္ဌဟန္တောပိ နိပဇ္ဇနကာလေယေဝ အနာဒရိယဒုက္ကဋံ အာပဇ္ဇတိ, ဒိဝါပဋိသလ္လာနမူလိကံ ပန ဒုက္ကဋံ အရုဏေယေဝ အာပဇ္ဇတီ’’တိ ဝုတ္တံ, တသ္မာ ဧဝံ နိပဇ္ဇန္တဿ ဒွေ ဒုက္ကဋာနိ အာပဇ္ဇန္တီတိ ဝေဒိတဗ္ဗံ.

If one lies down thinking, 'I will get up when dawn has risen,' ... there is an offense. Here, when does the offense occur? It is said: not at night, because it is stated, 'It is committed during the day, not at night' (Pari. 323). The stated dukkaṭa for lack of respect is not escaped. However, that stated dukkaṭa is not the same as the dukkaṭa for lying down during the day, because it arises from lack of respect. 'However, at the rising of dawn, it should be understood that an unintentional offense arising from inaction is incurred,' as stated in the Vimativinodanī. The Sāratthadīpanī also says: '“One gets up just as it is defined” means one gets up precisely at dawn. For him, there is an offense—because he lay down with an impure mind, even if he is asleep, the offense rooted in daytime seclusion occurs at dawn. Since it is stated, “One who lies down in this way is not freed even from the dukkaṭa of lack of respect,” one who lies down with an impure mind, whether getting up before dawn or not getting up, incurs the dukkaṭa of lack of respect at the very time of lying down. However, the dukkaṭa rooted in daytime seclusion is incurred only at dawn.' Therefore, it should be understood that one who lies down in this way incurs two dukkaṭa offenses.

သစေ ဒွါရံ သံဝရိတွာ အရုဏေ ဥဂ္ဂတေ ဥဋ္ဌဟိဿာမီတိ နိပဇ္ဇတိ, ဒွါရေ စ အညေဟိ အရုဏုဂ္ဂမနကာလေ ဝိဝဋေပိ တဿ အနာပတ္တိယေဝ ဒွါရပိဒဟနဿ ရတ္တိဒိဝါဘာဂေသု ဝိသေသာဘာဝါ. အာပတ္တိအာပဇ္ဇနဿေဝ ကာလဝိသေသော ဣစ္ဆိတဗ္ဗော, န တပ္ပရိဟာရဿာတိ ဂဟေတဗ္ဗံ. ‘‘ဒွါရံ သံဝရိတွာ ရတ္တိံ [Pg.19] နိပဇ္ဇတီ’’တိ (ပါရာ. အဋ္ဌ. ၁.၇၇) ဟိ ဝုတ္တံ. ဒိဝါ သံဝရိတွာ နိပန္နဿ ကေနစိ ဝိဝဋေပိ ဒွါရေ အနာပတ္တိယေဝ, အတ္တနာပိ အနုဋ္ဌဟိတွာဝ သတိ ပစ္စယေ ဝိဝဋေပိ အနာပတ္တီတိ ဝဒန္တိ, ဣဒမ္ပိ ဝိမတိဝိနောဒနိယမေဝ (ဝိ. ဝိ. ဋီ. ၁.၇၇) ဝုတ္တံ.

If, having secured the door, one lies down thinking, 'I will get up when dawn has risen,' and even if others open the door when dawn has broken, there is no offense for him, as there is no difference between night and day concerning the securing of the door. It should be understood that a specific time is required only for incurring an offense, not for its avoidance. For it is stated, 'Having secured the door, one lies down at night.' If one lies down during the day after securing the door and someone else opens it, there is no offense. They say that even if one does not get up oneself, but the door is opened due to some reason, there is no offense. This too is stated in the Vimativinodanī.

ယထာပရိစ္ဆေဒမေဝ ဝုဋ္ဌာတီတိ အရုဏေ ဥဂ္ဂတေယေဝ ဝုဋ္ဌာတိ, အာပတ္တိယေဝါတိ မူလာပတ္တိံ သန္ဓာယ ဝုတ္တံ. အနာဒရိယအာပတ္တိ ပန ပုရာရုဏာ ဥဋ္ဌိတဿပိ တဿ ဟောတေဝ ‘‘ဒုက္ကဋာ န မုစ္စတီ’’တိ ဝုတ္တတ္တာ. ဒုက္ကဋာ န မုစ္စတီတိ စ ပုရာရုဏာ ဥဋ္ဌဟိတွာ မူလာပတ္တိယာ မုတ္တောပိ အနာဒရိယဒုက္ကဋာ န မုစ္စတီတိ အဓိပ္ပာယော.

‘One gets up just as it is defined’ means one gets up precisely at the break of dawn. 'An offense indeed' refers to the root offense. However, an offense due to lack of respect occurs even if one gets up before dawn, since it is stated, 'He is not freed from the dukkaṭa.' 'He is not freed from the dukkaṭa' means that even if one gets up before dawn and is freed from the root offense, he is not freed from the dukkaṭa of lack of respect—this is the intended meaning.

၅. နိဒ္ဒါဝသေန နိပဇ္ဇတီတိ နိဒ္ဒါဘိဘူတတာယ ဧကပဿေန နိပဇ္ဇတိ. ‘‘နိဒ္ဒါဝသေန နိပဇ္ဇတီ’’တိ ဝေါဟာရဝသေန ဝုတ္တံ, ပါဒါနံ ပန ဘူမိတော အမောစိတတ္တာ အယံ နိပန္နော နာမ ဟောတီတိ တေနေဝ အနာပတ္တိ ဝုတ္တာ. အပဿာယ သုပန္တဿာတိ ကဋိဋ္ဌိတော ဥဒ္ဓံ ပိဋ္ဌိကဏ္ဋကေ အပ္ပမတ္တကံ ပဒေသံ ဘူမိံ အဖုသာပေတွာ သုပန္တဿ. ကဋိဋ္ဌိံ ပန ဘူမိံ ဖုသာပေန္တဿ သယနံ နာမ န ဟောတိ. ပိဋ္ဌိပသာရဏလက္ခဏာ ဟိ သေယျာ ဒီဃာ, ဝန္ဒနာဒီသုပိ တိရိယံ ပိဋ္ဌိကဏ္ဋကာနံ ပသာရိတတ္တာ နိပဇ္ဇနမေဝါတိ အာပတ္တိ ပရိဟရိတဗ္ဗာဝ. ဝန္ဒနာပိ ဟိ ပါဒမူလေ နိပဇ္ဇတီတိအာဒီသု နိပဇ္ဇနမေဝ ဝုတ္တာ. သဟသာ ဝုဋ္ဌာတီတိ ပက္ခလိတာ ပတိတော ဝိယ သဟသာ ဝုဋ္ဌာတိ, တဿပိ အနာပတ္တိ ပတနက္ခဏေ အဝိသယတ္တာ, ဝိသယေ ဇာတေ သဟသာ ဝုဋ္ဌိတတ္တာ စ. ယဿ ပန ဝိသညိတာယ ပစ္ဆာပိ အဝိသယော ဧဝ, တဿ အနာပတ္တိယေဝ ပတနက္ခဏေ ဝိယ. တတ္ထေဝ သယတိ, န ဝုဋ္ဌာတီတိ ဣမိနာ ဝိသယေပိ အကရဏံ ဒဿေတိ, တေနေဝ တဿ အာပတ္တီတိ ဝုတ္တံ.

5. 'He lies down out of sleepiness' means he lies down on one side due to being overcome by sleep. The phrase 'he lies down out of sleepiness' is spoken conventionally, but since his feet are not lifted from the ground, this is not called lying down—hence, it is said there is no offense. 'Sleeping without leaning' refers to one who sleeps without letting even a small part of the back from the hips upward touch the ground. However, if one lets the hips touch the ground, it is not called lying down. For the characteristic of lying down is lengthwise stretching out of the back; even in acts like bowing, if the back is stretched out sideways, it is simply lying down—thus, an offense must be avoided. Indeed, even in phrases like 'he lies down at the feet' in bowing, it is simply called lying down. 'He rises up abruptly' means he gets up suddenly as if slipping and falling. Even in that case, there is no offense at the moment of falling because it is unintentional, and because he got up suddenly when awareness arose. For one who remains unaware even afterward, there is indeed no offense, just as at the moment of falling. 'But if he sleeps right there and does not get up'—this shows the non-action even when aware. Hence, it is said that there is an offense for him.

ဣဒါနိ [Pg.20] အဋ္ဌကထာဝါဒသံသန္ဒနံ ကာတုံ ‘‘ကော မုစ္စတိ, ကော န မုစ္စတီ’’တိအာဒိမာဟ. တတ္ထ မဟာပစ္စရိယန္တိအာဒီသု ပစ္စရီတိ ဥဠုမ္ပံ ဝုစ္စတိ, တသ္မိံ နိသီဒိတွာ ကတတ္တာ တမေဝ နာမံ ဇာတံ. ကုရုန္ဒိဝလ္လိဝိဟာရော နာမ အတ္ထိ, တတ္ထ ကတတ္တာ ကုရုန္ဒီတိ နာမံ ဇာတံ. မဟာအဋ္ဌကထာ နာမ သင်္ဂီတိတ္တယမာရုဠှာ တေပိဋကဿ ဗုဒ္ဓဝစနဿ အဋ္ဌကထာ. ယာ မဟာမဟိန္ဒတ္ထေရေန တမ္ဗပဏ္ဏိဒီပံ အာဘတာ, တမ္ဗပဏ္ဏိယေဟိ ထေရေဟိ ပစ္ဆာ သီဟဠဘာသာယ အဘိသင်္ခတာ စ ဟောတိ. ဧကဘင်္ဂေနာတိ ဧကပဿဘဉ္ဇနေန ပါဒေ ဘူမိတော အမောစေတွာ ဧကပဿေန သရီရံ ဘဉ္ဇိတွာ နိပန္နောတိ ဝုတ္တံ ဟောတိ. မဟာအဋ္ဌကထာယံ ပန မဟာပဒုမတ္ထေရေန ဝုတ္တန္တိ သမ္ဗန္ဓော. တေန မဟာအဋ္ဌကထာယ လိခိတမဟာပဒုမတ္ထေရဝါဒေ ‘‘အယ’’န္တိ ဒဿေတိ. ‘‘မုစ္ဆိတွာ ပတိတတ္တာ အဝိသယတ္တာ အာပတ္တိ န ဒိဿတီ’’တိ ထေရေန ဝုတ္တံ. အာစရိယာ ပန ယထာ ယက္ခဂဟိတကော ဗန္ဓိတွာ နိပဇ္ဇာပိတော စ ပရဝသော ဟောတိ, ဧဝံ အပရဝသတ္တာ မုစ္ဆိတွာ ပတိတော ကဉ္စိကာလံ ဇာနိတွာ နိပဇ္ဇတီတိ အနာပတ္တိံ န ဝဒန္တိ, ဝိသညိတေ ပန သတိ အနာပတ္တိယေဝ.

Now, in order to reconcile the commentarial views, he says, beginning with 'Who is freed, who is not freed?' Here, in the Mahāpaccariya and others, 'paccarī' is said to refer to a raft; because it was composed while seated on that, it came to be known by that name. There is a monastery called Kurundivallivihāra; because it was composed there, it came to be known as 'Kurundī.' The Mahāaṭṭhakathā is the commentary on the Buddha’s words in the Tipiṭaka, which has come down through the three councils. It was brought to the island of Tambapaṇṇi by the great elder Mahinda and was later compiled in the Sinhalese language by the elders of Tambapaṇṇi. 'Ekabhaṅgena' means lying down bent on one side without lifting the feet from the ground. In the Mahāaṭṭhakathā, however, this is connected to what was said by the elder Mahāpaduma. Therefore, he indicates the view of the elder Mahāpaduma written in the Mahāaṭṭhakathā with the word 'this'. The elder said, 'Because one fell unconscious and was unaware, no offense is seen.' The teachers, however, say that unlike one possessed by a spirit or one who is bound and made to lie down, who is powerless, one who falls unconscious but is not powerless and is aware for some time while lying down—for such a one they do not declare it a non-offense. However, if one is unconscious, there is indeed no offense.

ဒွေ ဇနာတိအာဒိ မဟာအဋ္ဌကထာယမေဝ ဝစနံ, တဒေဝ ပစ္ဆာ ဝုတ္တတ္တာ ပမာဏံ. ယက္ခဂဟိတဂ္ဂဟဏေနေဝ စေတ္ထ ဝိသညိဘူတောပိ သင်္ဂဟိတော, ဧကဘင်္ဂေန နိပန္နော ပန အနိပန္နတ္တာ အာပတ္တိတော မုစ္စတိယေဝါတိ ဂဟေတဗ္ဗံ. သာရတ္ထဒီပနိယဉ္စ (သာရတ္ထ. ဋီ. ၂.၇၇) ‘‘ယော စ ယက္ခဂဟိတကော, ယော စ ဗန္ဓိတွာ နိပဇ္ဇာပိတော’’တိ ဣမဿ အဋ္ဌကထာဝါဒဿ ပစ္ဆိမတ္တာ သောယေဝ ပမာဏတော ဂဟေတဗ္ဗော, တထာ စ ဝက္ခတိ ‘‘သဗ္ဗတ္ထ ယော ယော အဋ္ဌကထာဝါဒေါ ဝါ ပစ္ဆာ ဝုစ္စတိ, သော သောယေဝ ပမာဏတော ဂဟေတဗ္ဗော’’တိ. ဣမသ္မိံ ဌာနေ ဣမဿ အဋ္ဌကထာပါဌဿ အာနီတတ္တာ ဣမသ္မိံ ဝိနယသင်္ဂဟပ္ပကရဏေပိ [Pg.21] ဣမသ္မိံယေဝ ဌာနေ သော ပါဌော ဝတ္တဗ္ဗောတိ နော ခန္တိ. ဧတ္ထ စ ‘‘ရတ္တိံ ဒွါရံ ဝိဝရိတွာ နိပန္နော အရုဏေ ဥဂ္ဂတေ ဥဋ္ဌာတိ, အနာပတ္တီ’’တိအာဒိဝစနတော အရုဏုဂ္ဂမနေ သံသယဝိနောဒနတ္ထံ အရုဏကထာ ဝတ္တဗ္ဗာ. တတြိဒံ ဝုစ္စတိ –

'Two kinds of people,' etc., this is a statement in the Mahāaṭṭhakathā itself, and that alone is authoritative because it is stated later. Here, even one who is unconscious is included by the term 'possessed by a spirit,' but one who lies bent on one side is considered as not having lain down and thus is freed from offense—this should be understood. Furthermore, in the Sāratthadīpanī, regarding 'He who is possessed by a spirit, and he who is made to lie down after being bound'—since this commentary statement is the latter one, it alone should be taken as authoritative. And thus it will be said: 'In all cases, whichever commentary statement is stated later, that alone should be taken as authoritative.' Because this commentary passage has been cited here, the view that this passage ought to be stated in this very place in this Vinayasaṅgaha treatise as well is not approved. Here, from statements such as, 'One who lies down with the door open at night and gets up when dawn has broken, incurs no offense,' a discussion of dawn should be stated to dispel doubt regarding the rising of dawn. On this, it is said:

‘‘ကော ဧသ အရုဏော နာမ;

ကေန သော အရုဏော ဘဝေ;

ကီဒိသော တဿ ဝဏ္ဏာ တု;

သဏ္ဌာနံ ကီဒိသံ ဘဝေ.

"What is this called Dawn? By what does it become Dawn? What is its color? What is its form?"

‘‘ကိသ္မိံ ကာလေ စ ဒေသေ စ, အရုဏော သမုဂစ္ဆတိ;

ကိံ ပစ္စက္ခသိဒ္ဓေါ ဧသော, ဥဒါဟု အနုမာနတော’’တိ.

"At what time and in what place does dawn arise? Is this directly perceived, or is it inferred?"

တတ္ထ ကော ဧသ အရုဏော နာမာတိ ဧတ္ထ ဧသ အရုဏော နာမ သူရိယဿ ပဘာဝိသေသော. ဝုတ္တဉှေတံ အဘိဓာနပ္ပဒီပိကာယံ –

Here, regarding 'What is this called dawn?', 'this dawn' refers to a particular radiance of the sun. This is stated in the Abhidhānappadīpikā:

‘‘သူရဿောဒယတော ပုဗ္ဗုဋ္ဌိတရံသိ သိယာရုဏော’’တိ;

“The rays that arise before the sun’s rising are the dawn.”

တဋ္ဋီကာယဉ္စ ‘‘သူရဿ ဥဒယတော ပုဗ္ဗေ ဥဋ္ဌိတရံသိ အရုဏော နာမ သိယာ’’တိ. ဝိမတိဝိနောဒနီနာမိကာယံ ဝိနယဋီကာယဉ္စ (ဝိ. ဝိ. ဋီ. ၁.၄၆၃) ‘‘အရုဏောတိ စေတ္ထ သူရိယုဂ္ဂမနဿ ပုရေစရော ဝဍ္ဎနဃနရတ္တော ပဘာဝိသေသောတိ ဒဋ္ဌဗ္ဗော’’တိ ဝုတ္တံ, တသ္မာ သူရိယပ္ပဘာယေဝ အရုဏော နာမ, န အညောတိ ဒဋ္ဌဗ္ဗံ. ကေန သော အရုဏော ဘဝေတိ ဧတ္ထ အရုဏော ဝဏ္ဏော အဿာတိ အရုဏော, ကိဉ္စိရတ္တဝဏ္ဏသမန္နာဂတောတိ အတ္ထော. အထ ဝါ အရတိ ဂစ္ဆတိ ရတ္တဝဏ္ဏဘာဝေန ပဝတ္တတီတိ အရုဏော. ဝုတ္တဉှေတံ အဘိဓာနပ္ပဒီပိကာဋီကာယံ ‘‘အရုဏဝဏ္ဏတာယ အရတိ ဂစ္ဆတီတိ အရုဏော’’တိ. ကီဒိသော တဿ ဝဏ္ဏောတိ ဧတ္ထ အဗျတ္တရတ္တဝဏ္ဏော တဿ ဝဏ္ဏော ဘဝေ. ဝုတ္တဉှိ အဘိဓာနပ္ပဒီပိကာယံ ‘‘အရုဏော ကိဉ္စိရတ္တောထာ’’တိ. တဋ္ဋီကာယဉ္စ [Pg.22] ‘‘ကိဉ္စိရတ္တော အဗျတ္တရတ္တဝဏ္ဏော အရုဏော နာမ ယထာ မစ္ဆဿ အက္ခီ’’တိ. ဝိမတိဝိနောဒနိယဉ္စ (ဝိ. ဝိ. ဋီ. ၁.၄၆၃) ‘‘ဝဍ္ဎနဃနရတ္တော ပဘာဝိသေသော’’တိ, တသ္မာ သူရိယဿ ရတ္တပ္ပဘာယေဝ အရုဏော နာမ, န သေတပ္ပဘာဒယောတိ ဒဋ္ဌဗ္ဗံ. ယဒိ ဧဝံ ပါတိမောက္ခဋ္ဌပနက္ခန္ဓကဝဏ္ဏနာယ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. စူဠဝဂ္ဂ ၂.၃၈၃) ‘‘ပါဠိယံ ပန နန္ဒိမုခိယာတိ ဩဒါတဒိသာမုခတာယ တုဋ္ဌမုခိယာ’’တိ ဝုတ္တံ, တံ ကထံ ယုဇ္ဇေယျာတိ, နော န ယုဇ္ဇေယျ. တတ္ထ ဟိ အရုဏုဂ္ဂတကာလေ အရုဏောဘာသေန ဩဒါတဒိသာမုခဘာဝေါ ဝုတ္တော, န အရုဏောဘာသဿ ဩဒါတဘာဝေါ. ဝုတ္တဉှေတံ ဥဒါနဋ္ဌကထာယံ (ဥဒါ. အဋ္ဌ. ၂၃) ‘‘နန္ဒိမုခိယာတိ အရုဏဿ ဥဂ္ဂတတ္တာ ဧဝ အရုဏောဘာယ သူရိယာလောကူပဇီဝိနော သတ္တေ နန္ဒာပနမုခိယာ ရတ္တိယာ ဇာတာယ ဝိဘာယမာနာယာတိ အတ္ထော’’တိ.

And in its subcommentary it is said: “The rays that have arisen before the sun’s rising may be called aruṇa.” And in the Vinaya subcommentary called Vimativinodanī, it is stated: “Herein, aruṇa should be understood as a special radiance that is growing, dense, and red, which precedes the sun’s rising.” Therefore, it should be understood that aruṇa is only the radiance of the sun, and nothing else. For what reason is it called aruṇa? Here, it is 'aruṇa' because 'it has a reddish color'; the meaning is that it possesses a somewhat reddish hue. Or, it is 'aruṇa' because 'it goes' (arati, gacchati), that is, it proceeds with a reddish quality. This is stated in the subcommentary to the Abhidhānappadīpikā: “It is ‘aruṇa’ because it ‘goes’ (arati, gacchati) with a reddish color.” What is its color like? Here, its color would be an indistinctly red color. For it is stated in the Abhidhānappadīpikā: “Aruṇa is somewhat red.” And in its subcommentary: “What is called aruṇa is somewhat red, an indistinctly red color, like the eye of a fish.” And in the Vimativinodanī: “a special radiance that is growing, dense, and red.” Therefore, it should be understood that aruṇa is only the reddish radiance of the sun, not a white radiance or the like. If so, how is it that in the Vimativinodanī, in its explanation of the chapter on suspending the Pātimokkha, it is said: “In the Pāḷi, however, ‘nandimukhiyā’ means ‘with a delighted face’ because of the direction becoming bright”? This is not inconsistent. For there, at the time of the dawn’s rising, it is the state of the direction becoming bright by the light of the dawn that is spoken of, not the brightness of the dawn’s light itself. As stated in the Udāna Commentary: “ ‘Nandimukhiyā’ means: because the dawn has risen, the night, which is becoming bright, has a face that gladdens—by the light of the dawn—the beings who live by the light of the sun; this is the meaning.”

ဇာတကဋ္ဌကထာယဉ္စ –

And in the Jātaka Commentary:

‘‘ဇိဃညရတ္တိံ အရုဏသ္မိမုဟတေ;

ယာ ဒိဿတိ ဥတ္တမရူပဝဏ္ဏိနီ;

တထူပမာ မံ ပဋိဘာသိ ဒေဝတေ;

အာစိက္ခ မေ တံ ကတမာသိ အစ္ဆရာ’’တိ. (ဇာ. အဋ္ဌ. ၅.၂၁.၂၅၄);

“When the hungry night is ending as the dawn is rising, she is seen, possessing the highest beauty and complexion. Just so, O deity, you appear to me; tell me, which celestial nymph are you?”

ဣမဿ ဂါထာယ အတ္ထဝဏ္ဏနာယံ ‘‘တတ္ထ ဇိဃညရတ္တိန္တိ ပစ္ဆိမရတ္တိံ, ရတ္တိပရိယောသာနေတိ အတ္ထော. ဥဟတေတိ အရုဏေ ဥဂ္ဂတေ. ယာတိ ယာ ပုရတ္ထိမာ ဒိသာ ရတ္တဝဏ္ဏတာယ ဥတ္တမရူပဓရာ ဟုတွာ ဒိဿတီ’’တိ. ဧဝံ အရုဏုဂ္ဂတသမယေ ပုရတ္ထိမဒိသာယ ရတ္တဝဏ္ဏတာ ဝုတ္တာ, တသ္မာ တသ္မိံ သမယေ အရုဏဿ ဥဋ္ဌိတတ္တာ ပုရတ္ထိမာယ ဒိသာယ ရတ္တဘာဂေါ သူရိယာလောကဿ ပတ္ထဋတ္တာ သေသဒိသာနံ ဩဒါတဘာဝေါ ဝိညာယတိ.

In the explanation of the meaning of this verse: “Herein, ‘jighaññarattiṃ’ means the last watch of the night; the meaning is ‘at the end of the night.’ ‘Uhateti’ means ‘when the dawn has risen.’ ‘Yā’ refers to the eastern direction, which is seen bearing the highest beauty because of its reddish color.” Thus, the reddish color of the eastern direction at the time of the dawn’s rising is stated. Therefore, at that time, because the dawn has risen, the eastern direction is discerned as red due to the spreading of the sun’s light, while the other directions are discerned as bright.

သဏ္ဌာနံ [Pg.23] ကီဒိသံ ဘဝေတိ ဧတ္ထ အရုဏဿ ပါဋေက္ကံ သဏ္ဌာနံ နာမ နတ္ထိ ရသ္မိမတ္တတ္တာ. ယတ္တကံ ပဒေသံ ဖရတိ, တတ္တကံ တဿ သဏ္ဌာနန္တိ ဒဋ္ဌဗ္ဗံ. အထ ဝါ ပုရတ္ထိမဒိသာသဏ္ဌာနံ. ဝုတ္တဉှိ ဇာတကဋ္ဌကထာယံ (ဇာ. အဋ္ဌ. ၅.၂၁.၂၅၅) ‘‘ပုရတ္ထိမဒိသာ ရတ္တဝဏ္ဏတာယ ဥတ္တမရူပဓရာ ဟုတွာ ဒိဿတီ’’တိ.

What is its shape like? Herein, the dawn has no particular shape of its own, as it is merely rays. It should be understood that its shape is coextensive with the area it pervades. Or else, its shape is that of the eastern direction. For it is stated in the Jātaka Commentary: “The eastern direction is seen bearing the highest beauty because of its reddish color.”

ကိသ္မိံ ကာလေ စ ဒေသေ စ, အရုဏော သမုဂစ္ဆတီတိ ဧတ္ထ ဧသ အရုဏော သူရိယုဂ္ဂမနဿ ပုရေ ကာလေ ပုရတ္ထိမဒိသာယံ ဥဂ္ဂစ္ဆတိ. ဝုတ္တဉှေတံ ဥဒါနဋ္ဌကထာယံ (ဥဒါ. အဋ္ဌ. ၂၃) ‘‘ဥဒ္ဓသ္တေ အရုဏေတိ ဥဂ္ဂတေ အရုဏေ, အရုဏော နာမ ပုရတ္ထိမဒိသာယံ သူရိယောဒယတော ပုရေတရမေဝ ဥဋ္ဌိတောဘာသော’’တိ. အဘိဓာနပ္ပဒီပိကာယဉ္စ ‘‘သူရဿောဒယတော ပုဗ္ဗုဋ္ဌိတရံသီ’’တိ.

At what time and in what place does the dawn arise? Herein, this dawn arises in the eastern direction at a time before the sun’s rising. For this is stated in the Udāna Commentary: “ ‘When the dawn has appeared’ means ‘when the dawn has risen.’ Aruṇa is the light that has arisen in the eastern direction even before the sun’s rising.” And in the Abhidhānappadīpikā: “The rays that have arisen before the sun’s rising.”

ကိံ ပစ္စက္ခသိဒ္ဓေါ ဧသော, ဥဒါဟု အနုမာနတောတိ ဧတ္ထ အယံ အရုဏော နာမ ပစ္စက္ခသိဒ္ဓေါ ဧဝ, န အနုမာနသိဒ္ဓေါ. ကသ္မာ ဝိညာယတီတိ စေ? စက္ခုဝိညာဏဂေါစရဝဏ္ဏာယတနဘာဝတော. အက္ခဿ ပတီတိ ပစ္စက္ခံ, စက္ခုရူပါနံ အဘိမုခဘာဝေန အာပါထဂတတ္တာ စက္ခုဝိညာဏံ ဟောတိ. ဝုတ္တဉှေတံ ဘဂဝတာ ‘‘စက္ခုဉ္စ ပဋိစ္စ ရူပေ စ ဥပ္ပဇ္ဇတိ စက္ခုဝိညာဏ’’န္တိ (မ. နိ. ၁.၂၀၄, ၄၀၀; ၃.၄၂၁, ၄၂၅, ၄၂၆; သံ. နိ. ၂.၄၃, ၄၄, ၄၅, သံ. နိ. ၄.၆၀; ကထာ. ၄၆၅, ၄၆၇), တသ္မာ အယံ အရုဏဝဏ္ဏော စက္ခုနာ ဒိသွာ ဇာနိတဗ္ဗတော ပစ္စက္ခသိဒ္ဓေါယေဝ ဟောတိ, န ဧဝံ သတိ ဧဝံ ဘဝေယျာတိ အနုမာနေန ပုနပ္ပုနံ စိန္တနေန သိဒ္ဓေါတိ. ဣမံ ပဉှဝိဿဇ္ဇနံ သာဓုကံ မနသိ ကရိတွာ ပဏ္ဍိတေဟိ ရတ္တောဘာသောယေဝ အရုဏောတိ ပစ္စေတဗ္ဗော သလ္လက္ခေတဗ္ဗောတိ.

Is this established by direct perception or by inference? Herein, this dawn is established by direct perception, not by inference. If it is asked how this is known: because it is the form-base, the domain of eye-consciousness. 'Paccakkhaṃ' (direct perception) is what is before the eye (akkhassa pati). Eye-consciousness arises because the eye and forms are face-to-face and have come into range. This was stated by the Blessed One: “Dependent on the eye and forms, eye-consciousness arises.” Therefore, since this color of the dawn is to be known by being seen with the eye, it is established by direct perception, not established by repeated thinking and inference of the kind, “This being so, that would be so.” Having taken this question-and-answer well to heart, the wise should accept and note that the dawn is indeed the red light.

ကသ္မာ ပန ဣမသ္မိံ ဌာနေ အရုဏကထာ ဝုတ္တာတိ? ဣမိဿာ အရုဏကထာယ မဟာဝိသယဘာဝတော. ကထံ? ဥပေါသထိကာ ဥပါသကာ စ ဥပါသိကာယော စ အရုဏုဂ္ဂမနံ တထတော [Pg.24] အဇာနန္တာ အနုဂ္ဂတေယေဝ အရုဏေ ဥဂ္ဂတသညာယ ခါဒနီယံ ဝါ ခါဒန္တိ, ဘောဇနီယံ ဝါ ဘုဉ္ဇန္တိ, မာလာဂန္ဓာဒီနိ ဝါ ဓာရေန္တိ, တတော တေသံ သီလံ ဘိဇ္ဇတိ. သာမဏေရာ တထေဝ ဝိကာလဘောဇနံ ဘုဉ္ဇိတွာ သီလဝိနာသံ ပါပုဏန္တိ. နိဿယပဋိပန္နကာ ဘိက္ခူ အာစရိယုပဇ္ဈာယေဟိ ဝိနာ ဗဟိသီမေ စရန္တာ နိဿယပ္ပဿမ္ဘနံ ပါပုဏန္တိ, အန္တောဝဿေ ဘိက္ခူ ဥပစာရသီမတော ဗဟိဂစ္ဆန္တာ ဝဿစ္ဆေဒံ, တေစီဝရိကာ ဘိက္ခူ အဗဒ္ဓသီမာယံ စီဝရေန ဝိပ္ပဝသန္တာ နိဿဂ္ဂိယပါစိတ္တိယံ, တထာ သတ္တဗ္ဘန္တရသီမာယံ, သဟသေယျပ္ပဟောနကဋ္ဌာနေ အနုပသမ္ပန္နမာတုဂါမေဟိ သဟ သယန္တာ ပါစိတ္တိယံ, တထာ ယာဝကာလိကံ ဘုဉ္ဇန္တာ ဘိက္ခူ, ပါရိဝါသိကာဒယော ဝတ္တံ နိက္ခိပန္တာ ရတ္တိစ္ဆေဒံ. ဧဝမာဒိအနေကာဒီနဝသမ္ဘဝတော လဇ္ဇိပေသလာနံ ဘိက္ခူနံ တထတော အရုဏုဂ္ဂမနဿ ဇာနနတ္ထံ ဝုတ္တာတိ ဒဋ္ဌဗ္ဗာ.

But why is the discussion about the dawn stated in this place? Because this discussion about the dawn is a topic of great scope. How so? Laymen and laywomen observing the Uposatha, not knowing the rising of the dawn as it really is, perceive it as having risen when it has not yet risen, and they eat hard foods or consume soft foods, or wear garlands, perfumes, and so on; thereby their virtue is broken. Novices, in the same way, eat at the wrong time and bring about the ruin of their virtue. Monks living in dependence, wandering outside the boundary without their teachers and preceptors, incur an interruption of their dependence. Monks within the rains-residence, by going outside the vicinity, incur a break in the rains. Monks who use only the three robes, by dwelling apart from their robes in an unestablished boundary, incur a Pācittiya offense involving forfeiture; likewise within a boundary of seven abbhantaras. Likewise, by sleeping together with an unordained woman in a place suitable for sleeping together, they incur a Pācittiya offense. Similarly, monks eating what is allowable for a limited time, and those on probation and so on who abandon their duties, incur a break in the nights. It should be understood that because of the occurrence of these and many other dangers, this was stated for the sake of scrupulous and conscientious monks, for the purpose of knowing the rising of the dawn as it really is.

ကေစိ ပန ဘိက္ခူ အဍ္ဎရတ္တိသမယေ ဃဋိသုညတ္တာ အဍ္ဎရတ္တိကာလံ အတိက္ကမ္မ အညဒိဝသော ဟောတိ, တသ္မာ တသ္မိံ ကာလေ အရုဏံ ဥဋ္ဌိတံ နာမ ဟောတီတိ မညမာနာ အဍ္ဎရတ္တိံ အတိက္ကမ္မ ခါဒနီယဘောဇနီယာဒီနိ ဘုဉ္ဇန္တိ, တေ ပန ဗုဒ္ဓသမယံ အဇာနန္တာ ဝေဒသမယမေဝ မနသိ ကရောန္တာ ဧဝံ ကရောန္တိ, တသ္မာ တေသံ တံကရဏံ ပမာဏံ န ဟောတိ. ဗဟဝေါ ပန ဘိက္ခူ အရုဏဿ ပစ္စက္ခဘာဝံ အဇာနန္တာ အနုမာနဝသေန စိန္တိတုဉ္စ အသက္ကောန္တာ အနုဿဝဝသေနေဝ ပရဝစနံ သဒ္ဒဟန္တာ အမှာကံ အာစရိယာ အရုဏုဂ္ဂမနဝေလာယံ ဥဋ္ဌာယ ဂစ္ဆန္တာ သူရိယုဂ္ဂမနဝေလာယံ ဒွိသဟဿဒဏ္ဍပ္ပမာဏံ ဌာနံ ပါပုဏန္တိ, တိသဟဿဒဏ္ဍပ္ပမာဏံ ဌာနံ ပါပုဏန္တီတိ စ ဝဒန္တိ. ဣမမှာ ဝိဟာရာ အသုကံ နာမ ဝိဟာရံ အသုကံ နာမ စေတိယံ အသုကံ နာမ ဂါမံ ပါပုဏန္တီတိအာဒီနိ စ ဝဒန္တီတိ ဧဝံ အနုဿဝဝစနံ ဝဒန္တိ, တမ္ပိ အပ္ပမာဏံ. ကသ္မာ? အဒ္ဓါနံ နာမ ဗလဝန္တဿ ဇဝသမ္ပန္နဿ စ ရဿံ ဟောတိ, ဒုဗ္ဗလဿ သန္တဿ စ ဒီဃံ ဟောတိ. ဝုတ္တဉှိ ဘဂဝတာ –

But some monks, because the water-clocks are empty at midnight, think that once midnight has passed it is another day, and therefore that the dawn has risen at that time. Thinking thus, they pass midnight and then consume hard and soft foods. But they do this without knowing the Buddha's system, keeping in mind only the Vedic system; therefore their action is not a valid authority. But many monks, not knowing the direct perceptibility of the dawn and being unable to figure it out by inference, simply rely on hearsay, trusting the word of others. They say: 'Our teachers, rising at the time of dawn's rising, reach a place two thousand staff-lengths away by sunrise, or they reach a place three thousand staff-lengths away.' And they say such things as: 'From this monastery they reach such-and-such a monastery, such-and-such a cetiya, such-and-such a village.' Thus they speak from hearsay, but that too is not a valid measure. Why? Because a journey is short for one who is strong and swift, but long for one who is weak and slow. For it was said by the Blessed One:

‘‘ဒီဃာ [Pg.25] ဇာဂရတော ရတ္တိ, ဒီဃံ သန္တဿ ယောဇနံ;

ဒီဃော ဗာလာန သံသာရော, သဒ္ဓမ္မံ အဝိဇာနတ’’န္တိ. (ဓ. ပ. ၆၀);

“Long is the night to one who is wakeful; long is a league to one who is weary; long is saṃsāra for the fools who do not know the good Dhamma.”

တသ္မာ အဒ္ဓါနံ နာမ သဗ္ဗေသံ ဧကသဒိသံ န ဟောတီတိ အရုဏုဂ္ဂမနဿ လက္ခဏံ ဘဝိတုံ န သက္ကာ, န စ တေ အာယသ္မန္တော ပိဋကတ္တယတော ကိဉ္စိ သာဓကဘူတံ ဝစနံ အာဟရန္တိ, အသက္ခိကံ အဍ္ဍံ ကရောန္တိ ဝိယ ယထာဇ္ဈာသယမေဝ ဝဒန္တီတိ ပမာဏံ န ဟောတိ.

Therefore, since a journey is not the same for everyone, it cannot be a characteristic of the dawn's rising. Nor do those venerable ones adduce any statement from the Tipiṭaka that could serve as proof. They speak just as they please, like one making an unwitnessed claim, so this is not a valid measure.

အညေ ပန –

Still others say:

‘‘အတီတရတ္တိယာ ယာမော;

ပစ္ဆိမောဍ္ဎမမုဿ ဝါ;

ဘာဝိနိယာဒိပ္ပဟာရော;

တဒဍ္ဎံ ဝါဇ္ဇတေဟျ ဟောတိ –

“The last watch of the night that has passed, or its latter half; the first stroke of the coming day, or half of that, is for ‘today’—”

ကစ္စာယနသာရပ္ပကရဏာဂတံ ဂါထံ ဝတွာ အတီတရတ္တိယာ ပစ္ဆိမော ယာမော အဇ္ဇ ပရိယာပန္နော, တသ္မာ ပစ္ဆိမယာမဿ အာဒိတော ပဋ္ဌာယ အရုဏံ ဥဂ္ဂစ္ဆတီ’’တိ ဝဒန္တိ. အယံ ဝါဒေါ သကာရဏသညာပကတ္တာ ပုရိမေဟိ ဗလဝါ ဟောတိ, ဧဝံ သန္တေပိ အယုတ္တောယေဝ. ကသ္မာ? အယဉှိ ဂါထာ ဗာဟိရသဒ္ဒသတ္ထေ ဇင်္ဂဒါသပ္ပကရဏေ ဝုတ္တနယေန အဇ္ဇ ဘဝါ အဇ္ဇတနီတိ ဝုတ္တအဇ္ဇဝေါဟာရဿ ပဝတ္တနကာလံ ဒဿေတုံ ဝုတ္တာ, န ပိဋကတ္တယေ ဝုတ္တဿ အရုဏုဂ္ဂမနဿ ကာလံ ဒဿေတုံ, တသ္မာ အညသာဓျဿ အညသာဓကေန သာဓိတတ္တာ အယုတ္တောယေဝ.

Quoting this verse from the Kaccāyanasārappakaraṇa, they say: 'The last watch of the past night is included in “today”; therefore, the dawn rises from the beginning of the last watch.' This argument, because it indicates a reason, is stronger than the previous ones. Even so, it is still incorrect. Why? For this verse was stated in an external grammatical treatise, the Jaṅgadāsappakaraṇa, to show the period of currency for the term 'today' (ajjatanī)—derived as 'existing today'—not to show the time of the rising of the dawn mentioned in the Tipiṭaka. Therefore, since one thing to be established is being established by a proof for something else, it is incorrect.

အပရေ ပန ‘‘ပဟာရော ယာမသညိတော’’တိ အဘိဓာနပ္ပဒီပိကာယံ ဝုတ္တတ္တာ ပဟာရယာမသဒ္ဒါနံ ဧကတ္ထတ္တာ တတ္ထေဝ ‘‘တိယာမာ သံဝရီ ဘဝေ’’တိ ဝုတ္တတ္တာ ရတ္တိယာ စ တိယာမဘာဝတော ပါဠိယဉ္စ (ဥဒါ. ၄၅; စူဠဝ. ၃၈၃) ‘‘အဘိက္ကန္တာ, ဘန္တေ, ရတ္တိ, နိက္ခန္တော ပစ္ဆိမော ယာမော, ဥဒ္ဓသ္တော အရုဏော’’တိ အာဂတတ္တာ ဣဒါနိ [Pg.26] ရတ္တိယာ စတူသု ပဟာရေသု တတိယပ္ပဟာရဿ အဝသာနေ အရုဏော ဥဂ္ဂတော, တသ္မာ အဝသေသဧကပ္ပဟာရမတ္တော ကာလော ဒိဝသဘာဂံ ဘဇတီတိ ဝဒေယျုံ, အယံ ဝါဒေါ တတိယဝါဒတောပိ ဗလဝတရော. ကသ္မာ? ဉာပကဉာပျာနံ အနုရူပဘာဝတော. တထာ ဟိ ‘‘ပဟာရော ယာမသညိတော’’တိ အယံ ဉာပကော ပဟာရယာမာနံ ဧကတ္ထဘာဝဿ အနုရူပေါ, ‘‘တိယာမာ သံဝရီဘဝေ’’တိ အယံ ရတ္တိယာ တိယာမဘာဝဿ, ‘‘ပါဠိယဉ္စာ’’တိအာဒိ တတိယပ္ပဟာရဿ အဝသာနေ အရုဏုဂ္ဂမနဿ, တထာပိ အယုတ္တောယေဝ ဟောတိ. ကသ္မာ? ‘‘အဝသေသဧကပ္ပဟာရမတ္တော ကာလော ဒိဝသဘာဂံ ဘဇတီ’’တိ ဝစနဿ ဝိရုဒ္ဓတ္တာ. မဇ္ဈိမဒေသေ ဟိ ဒသဃဋိကာပမာဏဿ ကာလဿ ဧကပ္ပဟာရတ္တာ သဗ္ဗာ ရတ္တိ တိယာမာဝ ဟောတိ, န စတုယာမာ, ဣဒါနိ ပန ပစ္စန္တဝိသယေသု သတ္တဋ္ဌဃဋိကာမတ္တဿ ကာလဿ ဧကပ္ပဟာရကတတ္တာ စတုပ္ပဟာရာ ဘဝတိ, တသ္မာ မဇ္ဈိမဒေသဝေါဟာရံ ဂဟေတွာ အဘိဓာနပ္ပဒီပိကာယဉ္စ ‘‘တိယာမာ သံဝရီ ဘဝေ’’တိ ဝုတ္တံ, ပါဠိယဉ္စ (ဥဒါ. ၄၅; စူဠဝ. ၃၈၃) ‘‘နိက္ခန္တော ပစ္ဆိမော ယာမော, ဥဒ္ဓသ္တော အရုဏော’’တိ, တသ္မာ ရတ္တိပရိယောသာနေယေဝ အရုဏော ဥဂ္ဂတောတိ ဒဋ္ဌဗ္ဗော. တထာ ဟိ ဝုတ္တံ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၂၀၁) ‘‘တထာ ပါရိဝါသိကာဒီနမ္ပိ အရုဏံ အနုဋ္ဌာပေတွာ ဝတ္တံ နိက္ခိပန္တာနံ ရတ္တိစ္ဆေဒေါ ဝုတ္တော, ဥဂ္ဂတေ အရုဏေ နိက္ခိပိတဗ္ဗန္တိ ဟိ ဝုတ္တ’’န္တိ.

Still others might argue: since it is said in the Abhidhānappadīpikā, ‘A pahāra is called a yāma,’ the terms pahāra and yāma have the same meaning; and since it is also stated there, ‘The night (saṃvarī) consists of three yāmas,’ and the night has three yāmas; and since it is found in the Pāli Canon (Udāna 45; Cūḷavagga 383), ‘Venerable sir, the night is advanced, the last watch has passed, the dawn has risen,’ it follows that now, of the four watches of the night, at the end of the third watch the dawn has risen. Therefore, the time of the one remaining watch belongs to the day-part. This argument is stronger than the previous one. Why? Because of the correspondence between the proof and that which is to be proven. For instance, the statement ‘A pahāra is called a yāma’ corresponds to pahāra and yāma having the same meaning; ‘The night (saṃvarī) consists of three yāmas’ corresponds to the night having three yāmas; and the Pāli passage beginning ‘Venerable sir…’ indicates that dawn rises at the end of the third watch. Nevertheless, this is also incorrect. Why? Because it contradicts the statement, ‘The time of the one remaining watch belongs to the day-part.’ In the Middle Country, since one watch is ten ghaṭikās, the entire night has only three watches, not four. But now, in the border regions, because one watch is seven or eight ghaṭikās, it has four watches. Therefore, based on the usage of the Middle Country, it is said in the Abhidhānappadīpikā, ‘The night (saṃvarī) consists of three yāmas,’ and in the Pāli Canon (Udāna 45; Cūḷavagga 383), ‘The last watch has passed, the dawn has risen.’ Thus, it should be understood that dawn rises precisely at the end of the night. For it is stated in the Vimativinodanī: ‘Similarly, for those on probation and others who set aside their duties before dawn has risen, a break of night is stated; for it is said that they should be set aside when dawn has risen.’”

သဟသေယျသိက္ခာပဒေပိ (ပါစိ. ၅၂-၅၄) ‘‘အနုပသမ္ပန္နေဟိ သဟ နိဝုတ္ထဘာဝပရိမောစနတ္ထံ ပုရာရုဏာ နိက္ခမိတွာ’’တိအာဒိ ဝုတ္တံ. ဧဝံ စီဝရဝိပ္ပဝါသာဒီသု စ သဗ္ဗတ္ထ ရတ္တိပရိယောသာနေ အာဂမနဝသေန အရုဏုဂ္ဂမနံ ဒဿိတံ, န အတီတာရုဏဝသေနာတိ. ဇာတကဋ္ဌကထာယမ္ပိ (ဇာ. အဋ္ဌ. ၅.၂၁.၂၅၅) ‘‘ရတ္တိပရိယောသာနေတိ အတ္ထော’’တိ. န ကေဝလံ မဇ္ဈိမဒေသေသု ရတ္တိယာယေဝ တိပ္ပဟာရဘာဝေါ ဟောတိ[Pg.27], အထ ခေါ ဒိဝသဿပိ. တထာ ဟိ ဝုတ္တံ အဋ္ဌသာလိနိယံ (ဓ. သ. အဋ္ဌ. နိဒါနကထာ) ‘‘သမ္မာသမ္ဗုဒ္ဓဿ အဘိဓမ္မဒေသနာပရိယောသာနဉ္စ တေသံ ဘိက္ခူနံ သတ္တပ္ပကရဏဥဂ္ဂဟဏဉ္စ ဧကပ္ပဟာရေနေဝ ဟောတီ’’တိ, မူလဋီကာယဉ္စ (ဓ. သ. မူလဋီ. နိဒါနကထာဝဏ္ဏနာ) ‘‘ဧကပ္ပဟာရေနာတိ ဧတ္ထ ပဟာရောတိ ဒိဝသဿ တတိယဘာဂေါ ဝုစ္စတီ’’တိ, တသ္မာ ဧကော ရတ္တိဒိဝေါ ဆပ္ပဟာရော ဟောတီတိ ဝိညာယတိ. ဧဝံ မဇ္ဈိမဒေသဝေါဟာရေန တိယာမသင်္ခါတဿ တိပ္ပဟာရဿ အဝသာနေ သဗ္ဗရတ္တိပရိယောသာနေ ဥဋ္ဌိတံ အရုဏံ ပစ္စန္တဒေသဝေါဟာရေန တိပ္ပဟာရဿ အဝသာနေတိ ဂဟေတွာ ဧကပ္ပဟာရာဝသေသကာလေ အရုဏော ဥဂ္ဂတောတိ ဝုတ္တတ္တာ အယမ္ပိ ဝါဒေါ အယုတ္တောယေဝ ဟောတီတိ ဒဋ္ဌဗ္ဗော.

In the training rule on sharing a sleeping place (Pācittiya 52-54), it is stated: 'Having gone out before dawn for the purpose of being released from the state of having dwelt with one who is not ordained,' and so on. Thus, in cases such as being separated from one's robes and others, the rising of the dawn is indicated by way of arrival at the end of the night, not by way of the dawn having passed. In the Jātaka commentary as well (Jā. Aṭṭha. 5.21.255), it is said: 'The meaning is “at the end of the night.”' Not only in the Middle Country is the night divided into three watches, but the day is as well. For it is stated in the Aṭṭhasālinī (Dha. Sa. Aṭṭha. Nidānakathā): 'The conclusion of the Abhidhamma discourse by the Perfectly Enlightened One and the mastery of the seven treatises by those monks occurred in a single watch.' And in the Mūlaṭīkā (Dha. Sa. Mūlaṭī. Nidānakathāvaṇṇanā), it is said: 'Here, by “in a single watch” is meant the third part of the day.' Therefore, it is understood that one day-and-night consists of six watches. Thus, this argument too should be seen as incorrect, because it takes the dawn that rises at the end of the entire night—which is the end of the three watches according to the usage of the Middle Country—as rising at the end of three watches according to the usage of the border countries, and thus it is said that dawn rises when one watch remains.

ဗဟဝေါ ပန ပဏ္ဍိတာ ‘‘ခုဒ္ဒသိက္ခာနိဿယေ ဝုတ္တံ –

Many wise ones, however, say: 'It is stated in the Khuddasikkhā-nissaya—

‘သေတရုဏဉ္စ ပဌမံ, ဒုတိယံ နန္ဒိယာဝဋ္ဋံ;

တတိယံ တမ္ဗဝဏ္ဏဉ္စ, စတုတ္ထံ ဂဒြဘံ မုခ’န္တိ. –

'First is setaruṇa (reddish-white), second is nandiyāvaṭṭa (a kind of whorl or swirl), third is tambavaṇṇa (copper-colored), fourth is the donkey's face.'

ဣမံ ဂါထံ နိဿာယ ဧကရတ္တိယံ အရုဏော စတုက္ခတ္တုံ ဥဋ္ဌဟတိ, တတ္ထ ပဌမံ သေတဝဏ္ဏံ ဟောတိ, ဒုတိယံ နန္ဒိယာဝဋ္ဋပုပ္ဖဝဏ္ဏံ ဟောတိ, တတိယံ တမ္ဗဝဏ္ဏံ ဟောတိ, စတုတ္ထံ ဂဒြဘမုခဝဏ္ဏံ ဟောတီ’’တိ ဝတွာ ရတ္တောဘာသတော ပုရေတရံ အတီတရတ္တိကာလေယေဝ ဝတ္တနိက္ခိပနာဒိကမ္မံ ကရောန္တိ. တေသံ တံ ကရဏံ အနိသမ္မကာရိတံ အာပဇ္ဇတိ. အယဉှိ ဂါထာ နေဝ ပါဠိယံ ဒိဿတိ, န အဋ္ဌကထာယံ, န ဋီကာသု, ကေဝလံ နိဿယေ ဧဝ, နိဿယေသု စ ဧကသ္မိံယေဝ ခုဒ္ဒသိက္ခာနိဿယေ ဒိဿတိ, န အညနိဿယေသု, တတ္ထာပိ နေဝ ပုဗ္ဗာပရသမ္ဗန္ဓော ဒိဿတိ, န ဟေတုဖလာဒိဘာဝေါ, န စ လိင်္ဂနိယမောတိ န နိဿယကာရာစရိယေန ဌပိတာ ဘဝေယျ, အထ ခေါ ပစ္ဆာ အညေဟိ လေခကေဟိ ဝါ အတ္တနော ဣစ္ဆာနုရူပံ လိခိတာ ဘဝေယျ, တသ္မာ အယံ ဂါထာ ကုတော အာဘတာ ပါဠိတော ဝါ အဋ္ဌကထာတော [Pg.28] ဝါ ဋီကာတော ဝါ ဝိနယတော ဝါ သုတ္တန္တတော ဝါ အဘိဓမ္မတော ဝါတိ ပဘဝံ အပရိယေသိတွာ နိဿယေ ဒိဋ္ဌမတ္တမေဝ သာရတော ဂဟေတွာ ပါဠိယဋ္ဌကထာဋီကာသု ဝုတ္တဝစနံ အနိသာမေတွာ ကတတ္တာ အနိသမ္မကာရိတံ အာပဇ္ဇတိ.

Relying on this verse, they say: 'In one night, the dawn rises four times. First, it is white in color; second, it is the color of the nandiyāvaṭṭa flower; third, it is copper-colored; and fourth, it is the color of a donkey's face.' Having said this, before the light of dawn, in the latter part of the night, they perform actions such as putting away their bowls. That action of theirs falls into being done without proper consideration. For this verse is not seen in the Pāli Canon, nor in the commentaries, nor in the sub-commentaries. It appears only in the nissayas, and even there, it is found only in one Khuddasikkhā-nissaya, not in other nissayas. Moreover, no connection between its beginning and end is seen, nor a cause-and-effect relationship, nor any grammatical rule; therefore, it could not have been established by the authors of the nissayas, but rather it may have been written later by other scribes according to their own preferences. Thus, this verse—from where was it brought? From the Pāli Canon? Or from the commentary? Or from the sub-commentary? Or from the Vinaya? Or from the Suttas? Or from the Abhidhamma? Without investigating its source, merely taking what is seen in the nissaya as essential and without heeding the statements spoken in the Pāli Canon, commentaries, and sub-commentaries, because it was done thus, it falls into being done without proper consideration.

တတြာယံ ပါဠိ ‘‘တေန ခေါ ပန သမယေန ဗုဒ္ဓေါ ဘဂဝါ သီတာသု ဟေမန္တိကာသု ရတ္တီသု အန္တရဋ္ဌကာသု ဟိမပါတသမယေ ရတ္တိံ အဇ္ဈောကာသေ ဧကစီဝရော နိသီဒိ, န ဘဂဝန္တံ သီတံ အဟောသိ. နိက္ခန္တေ ပဌမေ ယာမေ သီတံ ဘဂဝန္တံ အဟောသိ, ဒုတိယံ ဘဂဝါ စီဝရံ ပါရုပိ, န ဘဂဝန္တံ သီတံ အဟောသိ. နိက္ခန္တေ မဇ္ဈိမေ ယာမေ သီတံ ဘဂဝန္တံ အဟောသိ, တတိယံ ဘဂဝါ စီဝရံ ပါရုပိ, န ဘဂဝန္တံ သီတံ အဟောသိ. နိက္ခန္တေ ပစ္ဆိမေ ယာမေ ဥဒ္ဓသ္တေ အရုဏေ နန္ဒိမုခိယာ ရတ္တိယာ သီတံ ဘဂဝန္တံ အဟောသိ, စတုတ္ထံ ဘဂဝါ စီဝရံ ပါရုပိ, န ဘဂဝန္တံ သီတံ အဟောသီ’’တိ. အယံ မဟာဝဂ္ဂေ (မဟာဝ. ၃၄၆) စီဝရက္ခန္ဓကာဂတာ ဝိနယပါဠိ. ပါဠိယံ နန္ဒိမုခိယာတိ တုဋ္ဌိမုခိယာ, ပသန္နဒိသာမုခါယာတိ အတ္ထော. အယံ တံသံဝဏ္ဏနာယ ဝိမတိဝိနောဒနီပါဌော (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၃၄၆).

Here is the Pāli text: 'At that time, the Blessed One, the Buddha, was sitting in the open air during the cold winter nights of the intermediate eight-day period, at the time of snowfall, wearing only a single robe. The cold did not affect the Blessed One. When the first watch of the night had passed, the cold affected the Blessed One. The Blessed One put on a second robe, and the cold did not affect him. When the middle watch of the night had passed, the cold affected the Blessed One. The Blessed One put on a third robe, and the cold did not affect him. When the last watch of the night had passed, when dawn was rising on the joyful-faced night, the cold affected the Blessed One. The Blessed One put on a fourth robe, and the cold did not affect him.' This is a Vinaya Pāli passage from the Cīvarakkhandhaka in the Mahāvagga (Mahāva. 346). In the Pāli, 'nandimukhiyā' means 'with a joyful face,' that is, 'with the face of the directions being clear.' This is the text from the Vimativinodanī, its explanation (Vimativinodanī-ṭīkā, Mahāvagga 2.346).

‘‘တေန ခေါ ပန သမယေန ဗုဒ္ဓေါ ဘဂဝါ သာဝတ္ထိယံ ဝိဟရတိ ပုဗ္ဗာရာမေ မိဂါရမာတုပါသာဒေ. တေန ခေါ ပန သမယေန ဘဂဝါ တဒဟုပေါသထေ ဘိက္ခုသံဃပရိဝုတော နိသိန္နော ဟောတိ. အထ ခေါ အာယသ္မာ အာနန္ဒော အဘိက္ကန္တာယ ရတ္တိယာ နိက္ခန္တေ ပဌမေ ယာမေ ဥဋ္ဌာယာသနာ ဧကံသံ ဥတ္တရာသင်္ဂံ ကရိတွာ ယေန ဘဂဝါ တေနဉ္ဇလိံ ပဏာမေတွာ ဘဂဝန္တံ ဧတဒဝေါစ – အဘိက္ကန္တာ, ဘန္တေ ရတ္တိ, နိက္ခန္တော ပဌမော ယာမော, စိရနိသိန္နော ဘိက္ခုသံဃော, ဥဒ္ဒိသတု, ဘန္တေ, ဘဂဝါ ဘိက္ခူနံ ပါတိမောက္ခန္တိ. ဧဝံ ဝုတ္တေ ဘဂဝါ တုဏှီ အဟောသိ. ဒုတိယမ္ပိ ခေါ အာယသ္မာ [Pg.29] အာနန္ဒော အဘိက္ကန္တာယ ရတ္တိယာ နိက္ခန္တေ မဇ္ဈိမေ ယာမေ ဥဋ္ဌာယာသနာ ဧကံသံ ဥတ္တရာသင်္ဂံ ကရိတွာ ယေန ဘဂဝါ တေနဉ္ဇလိံ ပဏာမေတွာ ဘဂဝန္တံ ဧတဒဝေါစ – အဘိက္ကန္တာ, ဘန္တေ, ရတ္တိ, နိက္ခန္တော မဇ္ဈိမော ယာမော, စိရနိသိန္နော ဘိက္ခုသံဃော, ဥဒ္ဒိသတု, ဘန္တေ, ဘဂဝါ ဘိက္ခူနံ ပါတိမောက္ခန္တိ. ဒုတိယမ္ပိ ဘဂဝါ တုဏှီ အဟောသိ. တတိယမ္ပိ ခေါ အာယသ္မာ အာနန္ဒော အဘိက္ကန္တာယ ရတ္တိယာ နိက္ခန္တေ ပစ္ဆိမေ ယာမေ ဥဒ္ဓသ္တေ အရုဏေ နန္ဒိမုခိယာ ရတ္တိယာ ဥဋ္ဌာယာသနာ ဧကံသံ ဥတ္တရာသင်္ဂံ ကရိတွာ ယေန ဘဂဝါ တေနဉ္ဇလိံ ပဏာမေတွာ ဘဂဝန္တံ ဧတဒဝေါစ – အဘိက္ကန္တာ, ဘန္တေ, ရတ္တိ, နိက္ခန္တော ပစ္ဆိမော ယာမော, ဥဒ္ဓသ္တံ အရုဏံ, နန္ဒိမုခီ ရတ္တိ, စိရနိသိန္နော ဘိက္ခုသံဃော, ဥဒ္ဒိသတု ဘန္တေ ဘဂဝါ ဘိက္ခူနံ ပါတိမောက္ခန္တိ. အပရိသုဒ္ဓါ, အာနန္ဒ, ပရိသာ’’တိ (စူဠဝ. ၃၈၃). အယံ စူဠဝဂ္ဂေ ပါတိမောက္ခဋ္ဌပနက္ခန္ဓကာဂတာ အပရာပိ ဝိနယပါဠိ.

At that time the Blessed One was dwelling at Sāvatthī in the Eastern Park, in the mansion of Migāra’s mother. On that occasion, on the Uposatha day, the Blessed One was seated surrounded by the Saṅgha of bhikkhus. Then, as the night advanced and the first watch had passed, the Venerable Ānanda rose from his seat, arranged his upper robe over one shoulder, raised his joined palms toward the Blessed One, and said this: 'Venerable sir, the night has advanced, the first watch has passed. The Saṅgha of bhikkhus has been sitting for a long time. Let the Blessed One recite the Pātimokkha for the bhikkhus.' When this was said, the Blessed One remained silent. A second time, as the night advanced and the middle watch had passed, the Venerable Ānanda rose from his seat, arranged his upper robe over one shoulder, raised his joined palms toward the Blessed One, and said this: 'Venerable sir, the night has advanced, the middle watch has passed. The Saṅgha of bhikkhus has been sitting for a long time. Let the Blessed One recite the Pātimokkha for the bhikkhus.' A second time, the Blessed One remained silent. A third time, as the night advanced and the last watch had passed, when dawn was rising on the joyful-faced night, the Venerable Ānanda rose from his seat, arranged his upper robe over one shoulder, raised his joined palms toward the Blessed One, and said this: 'Venerable sir, the night has advanced, the last watch has passed, dawn is rising, the night is joyful-faced. The Saṅgha of bhikkhus has been sitting for a long time. Let the Blessed One recite the Pātimokkha for the bhikkhus.' 'Ānanda, the assembly is not pure.' (Cūḷava. 383). This is another Vinaya Pāli passage from the Pātimokkhaṭṭhapanakkhandhaka in the Cūḷavagga.

နန္ဒိမုခိယာ ရတ္တိယာတိ အရုဏုဋ္ဌိတကာလေ ပီတိမုခါ ဝိယ ရတ္တိ ခါယတိ. တေနာဟ ‘‘နန္ဒိမုခိယာ’’တိ (စူဠဝ. အဋ္ဌ. ၃၈၃) အယံ တံသံဝဏ္ဏနာဘူတသမန္တပါသာဒိကဋ္ဌကထာပါဌော. အဘိက္ကန္တာတိ ပရိက္ခီဏာ. ဥဒ္ဓသ္တေ အရုဏေတိ ဥဂ္ဂတေ အရုဏသီသေ. နန္ဒိမုခိယာတိ တုဋ္ဌိမုခိယာ. အယံ တံသံဝဏ္ဏနာဘူတသာရတ္ထဒီပနီပါဌော (သာရတ္ထ. ဋီ. စူဠဝဂ္ဂ ၃.၃၈၃). ပါဠိယံ နန္ဒိမုခိယာတိ ဩဒါတဒိသာမုခိတာယ တုဋ္ဌမုခိယာ. အယံ တံသံဝဏ္ဏနာယ (ဝိ. ဝိ. ဋီ. စူဠဝဂ္ဂ ၂.၂၈၃) ဝိမတိဝိနောဒနီပါဌော.

'By the joyful-faced night' means that at the time of the rising of the dawn, the night appears as if it has a joyful face. Therefore, he said 'joyful-faced' (Cūḷava. Aṭṭha. 383). This is the text from the Samantapāsādikā commentary, which is its explanation. 'Advanced' means 'passed'. 'When dawn was rising' means 'when the head of the dawn has risen'. 'Joyful-faced' means 'with a pleased face'. This is the text from the Sāratthadīpanī, which is its explanation (Sāratthadīpanī-ṭīkā, Cūḷavagga 3.383). In the Pāli, 'joyful-faced' means 'with a pleased face because the face of the directions is bright'. This is the text from the Vimativinodanī, its explanation (Vimativinodanī-ṭīkā, Cūḷavagga 2.283).

‘‘တတိယမ္ပိ ခေါ အာယသ္မာ အာနန္ဒော အဘိက္ကန္တာယရတ္တိယာ နိက္ခန္တေ ပစ္ဆိမေ ယာမေ ဥဒ္ဓသ္တေ အရုဏေ နန္ဒိမုခိယာ ရတ္တိယာ ဥဋ္ဌာယာသနာ ဧကံသံ စီဝရံ ကတွာ ယေန ဘဂဝါ တေနဉ္ဇလိံ ပဏာမေတွာ ဘဂဝန္တံ ဧတဒဝေါစ – အဘိက္ကန္တာ, ဘန္တေ, ရတ္တိ, နိက္ခန္တော ပစ္ဆိမော ယာမော, ဥဒ္ဓသ္တော အရုဏော, နန္ဒိမုခီ ရတ္တိ, စိရနိသိန္နာ အာဂန္တုကာ ဘိက္ခူ, ပဋိသမ္မောဒတု, ဘန္တေ, ဘဂဝါ [Pg.30] အာဂန္တုကေ ဘိက္ခူ’’တိ. အယံ ဥဒါနာဂတာ သုတ္တန္တပါဠိ (ဥဒါ. ၄၅). ဥဒ္ဓသ္တေ အရုဏေတိ ဥဂ္ဂတေ အရုဏေ. အရုဏော နာမ ပုရတ္ထိမဒိသာယံ သူရိယောဒယတော ပုရေတရမေဝ ဥဋ္ဌိတောဘာသော. နန္ဒိမုခိယာ ရတ္တိယာတိ အရုဏဿ ဥဂ္ဂတတ္တာ ဧဝ အရုဏောဘာယ သူရိယာလောကူပဇီဝိနော သတ္တေ နန္ဒာပနမုခိယာ ရတ္တိယာ ဇာတာယ, ဝိဘာယမာနာယာတိ အတ္ထော. အယံ တံသံဝဏ္ဏနာဘူတာ ဥဒါနဋ္ဌကထာ (ဥဒါ. အဋ္ဌ. ၂၃).

For a third time, the Venerable Ānanda, as the night advanced, when the last watch had passed, when dawn was rising on the joyful-faced night, rose from his seat, arranged his robe over one shoulder, raised his joined palms toward the Blessed One, and said this: 'Venerable sir, the night has advanced, the last watch has passed, the dawn has risen, the night is joyful-faced. The visiting bhikkhus have been sitting long. Venerable sir, may the Blessed One greet the visiting bhikkhus.' This is a Suttanta Pāli passage from the Udāna (Udā. 45). 'When dawn was rising' means 'when the dawn has risen'. Dawn is the radiance that arises in the eastern direction even before sunrise. 'By the joyful-faced night' means that because the dawn has risen, the night has become one that chiefly gladdens beings who live by the light of the dawn and the sun; the meaning is that it is dawning. This is the Udāna commentary, which is its explanation (Udā. Aṭṭha. 23).

ဣတိ ဧတ္တကာသု ဝိနယသုတ္တန္တာဂတာသု ပါဠိယဋ္ဌကထာဋီကာသု ဧကသ္မိမ္ပိဌာနေ အရုဏော စတုက္ခတ္တုံ ဥဂ္ဂတောတိ နတ္ထိ, ဧကဝါရမေဝ ဝုတ္တော. စတုဗ္ဗိဓဝဏ္ဏသမန္နာဂတောတိပိ နတ္ထိ, ဧကဝဏ္ဏော ဧဝ ဝုတ္တော. ဇာတကဋ္ဌကထာယမ္ပိ (ဇာ. အဋ္ဌ. ၅.၂၁.၂၅၅) ရတ္တဝဏ္ဏော ဧဝ ဝုတ္တော, န သေတဝဏ္ဏာဒိကော. နန္ဒိမုခီတိ စ သတ္တေ နန္ဒာပနဒိသာမုခီ ရတ္တိ ဧဝ ဝုတ္တာ, န အရုဏဿ နန္ဒိယာဝဋ္ဋပုပ္ဖသဒိသဝဏ္ဏတာ. တေနာဟ ‘‘သတ္တေ နန္ဒာပနမုခိယာ ရတ္တိယာ’’တိ. ဧဝံ အဘိဓာနပ္ပဒီပိကာပကရဏဝစနေန ဝိရုဒ္ဓတ္တာ ပါဠိယဋ္ဌကထာဒီဟိ အသံသန္ဒနတော ဒုဗ္ဗလသာဓကတ္တာ စ အယမ္ပိ ဝါဒေါ အယုတ္တောယေဝါတိ ဒဋ္ဌဗ္ဗော, တသ္မာ သမ္မာသမ္ဗုဒ္ဓဿ အာဏံ အနတိက္ကန္တေန လဇ္ဇိဘိက္ခုနာ ယဒိ ကေနစိ အပ္ပဋိစ္ဆန္နေ ဝိဝဋောကာသေ ဟောတိ, မစ္ဆက္ခိသမာနအဗျတ္တရတ္တောဘာသဿ ပညာယမာနကာလတော ပဋ္ဌာယ ဝတ္တနိက္ခိပနာဒိကမ္မံ ကာတဗ္ဗံ.

Thus, in all these Pāli texts, commentaries, and sub-commentaries from the Vinaya and Suttanta, in not a single place is it said that the dawn rises four times; it is mentioned only once. Nor is it said to be endowed with four kinds of colors; it is described as having only one color. Even in the Jātaka commentary (Jā. Aṭṭha. 5.21.255), it is described as being of a red color, not white or any other. And 'joyful-faced' refers only to the night whose face, the directions, gladdens beings, not to the dawn having a color like the Nandiyāvaṭṭa flower. Hence, it is said, 'the night that chiefly gladdens beings'. Since this contradicts the statement in the Abhidhānappadīpikā, does not accord with the Pāli Canon, commentaries, and so on, and because the proof is weak, this view should be seen as incorrect. Therefore, a conscientious bhikkhu, not transgressing the instruction of the Perfectly Self-Enlightened One, should, if in an unenclosed, open space, perform the duties of putting away belongings and so forth, starting from the time the indistinct reddish glow resembling the eye of a fish becomes visible.

ယဒိ ပန ပဗ္ဗတာဒိနာ ပဋိစ္ဆန္နဋ္ဌာနံ ဟောတိ, ယတ္တကေန ကာလေန ဝိဝဋဋ္ဌာနေ ရတ္တောဘာသော ပညာယတိ, သူရိယမဏ္ဍလဿ ဒိဿနကာလတော ဧကဃဋိကာမတ္တေန ဝါ ဒွိဃဋိကာမတ္တေန ဝါ တတ္တကံ ကာလံ သလ္လက္ခေတွာ ဣမသ္မိံ ကာလေ အရုဏော ဥဂ္ဂတော ဘဝေယျာတိ တက္ကေတွာ ကာတဗ္ဗံ, သံသယံ အနိစ္ဆန္တေန တတောပိ ကဉ္စိကာလံ အဓိဝါသေတွာ နိဿံသယကာလေ ကတ္တဗ္ဗံ, အယံ တတ္ထ [Pg.31] သာမီစိ. အယံ ပန ဝါဒေါ ယထာဝုတ္တပ္ပကရဏဝစနေဟိ သုဋ္ဌု သံသန္ဒတိ ယထာ ဂင်္ဂေါဒကေန ယမုနောဒကံ, တသ္မာ ပဏ္ဍိတေဟိ ပုနပ္ပုနံ ပုဗ္ဗာပရံ အာလောဠေန္တေန မနသိ ကာတဗ္ဗော. ဧဝံ မနသိ ကရိတွာ အရုဏပဋိသံယုတ္တေသု ဌာနေသု သံသယော ဆိန္ဒိတဗ္ဗော, သံသယံ ဆိန္ဒိတွာ ဝိသာရဒေန ဟုတွာ တံ တံ ကမ္မံ ကာတဗ္ဗန္တိ.

If, however, the place is obscured by a mountain or the like, one should act by reasoning, 'At this time, dawn must have arisen,' having estimated the time based on how long it takes for the reddish glow to appear in an open space, or by a period of about one or two ghaṭikās before the time the sun's disc is visible. For one who does not wish for uncertainty, one should wait for some time even after that and act at a time free from doubt. This is the proper course there. This teaching, moreover, accords well with the statements in the aforementioned treatises, just as the water of the Ganges accords with the water of the Yamuna. Therefore, the wise should take it to mind, repeatedly considering the preceding and the succeeding. Having taken it to mind thus, doubt should be cut off in matters connected with the dawn. Having cut off doubt and become confident, one should perform the respective duties.

ဝိသုဒ္ဓတ္ထာယ သီလဿ, ဘိက္ခူနံ ပိယသီလိနံ;

ကတာရုဏကထာ ဧသာ, န သာရမ္ဘာဒိကာရဏာ.

For the purification of virtue, for bhikkhus who hold virtue dear; this discourse on dawn has been made, not for the sake of rivalry and the like.

တသ္မာ သုဋ္ဌူပဓာရေတွာ, ယုတ္တံ ဂဏှန္တု သာဓဝေါ;

အယုတ္တဉ္စေ ဆဍ္ဍယန္တု, မာ ဟောန္တု ဒုမ္မနာဒယောတိ.

Therefore, the good people should carefully consider, and accept what is fitting; and what is unfitting, they should reject, lest they become disheartened and so forth.

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha.

ဒိဝါသေယျဝိနိစ္ဆယကထာလင်္ကာရော နာမ

The chapter named The Adornment of the Discourse on the Determination of Daytime Resting.

ပဌမော ပရိစ္ဆေဒေါ.

The First Chapter.

၂. ပရိက္ခာရဝိနိစ္ဆယကထာ

2. The Discourse on the Determination of Requisites.

၆. ဧဝံ ဒိဝါသေယျဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ပရိက္ခာရဝိနိစ္ဆယံ ကထေတုံ ‘‘ပရိက္ခာရောတိ သမဏပရိက္ခာရော’’တိအာဒိမာဟ. တတ္ထ ဒိဝါသေယျဝိနိစ္ဆယကထာယ အာဒိမှိ ဝုတ္တံ ‘‘တတ္ထာ’’တိ ပဒံ အာနေတွာ တတ္ထ တေသု မာတိကာပဒေသု သမဘိနိဝိဋ္ဌဿ ‘‘ပရိက္ခာရော’’တိ ပဒဿ ‘‘သမဏပရိက္ခာရော’’တိ အတ္ထော ဒဋ္ဌဗ္ဗောတိ ယောဇနာ, ဧသ နယော ဣတော ပရေပိ. သမဏပရိက္ခာရော ဝုတ္တော, န ဂိဟိပရိက္ခာရောတိ အဓိပ္ပာယော. ပရိသမန္တတော ကရိယတေတိ ပရိက္ခာရော, ဆတ္တာဒိကော. တတြာတိ သမဏပရိက္ခာရေ. ကပ္ပတီတိ ကပ္ပိယော, န ကပ္ပိယော အကပ္ပိယော, ကပ္ပိယော စ အကပ္ပိယော စ ကပ္ပိယာကပ္ပိယော, သမာဟာရဒွန္ဒေပိ ပုလ္လိင်္ဂမိစ္ဆန္တိ ပဏ္ဍိတာ. ကပ္ပိယာကပ္ပိယော [Pg.32] စ သော ပရိက္ခာရော စေတိ တထာ, တဿ ဝိနိစ္ဆယော ကပ္ပိယာကပ္ပိယပရိက္ခာရဝိနိစ္ဆယော.

6. Having thus explained the determination of daytime resting, now, to explain the determination of requisites, he begins with 'requisite means a monastic's requisite,' and so on. There, bringing in the word 'there' stated at the beginning of the discourse on the determination of daytime resting, the meaning of the word 'requisite' for one who is firmly established in those headings should be understood as 'a monastic's requisite.' This is the method, and this principle applies hereafter as well. A monastic's requisite is spoken of, not a layperson's requisite—this is the intended meaning. That which is prepared all around is a requisite, such as an umbrella. 'There,' that is, regarding a monastic's requisite. What is permissible is 'kappiya'; what is not permissible is 'akappiya'; what is permissible and impermissible is 'kappiyākappiya'. Even in a collective dvandva compound, the learned prefer the masculine gender. That requisite which is both permissible and impermissible; its determination is the 'determination of permissible and impermissible requisites'.

ကေစိ တာလပဏ္ဏစ္ဆတ္တန္တိ ဣဒံ ဥပလက္ခဏမတ္တံ. သဗ္ဗမ္ပိ ဟိ ဆတ္တံ တထာကရိယမာနံ န ဝဋ္ဋတိ. တေနေဝါဟ ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. ပါရာဇိက ၈၅) ‘‘သဗ္ဗပရိက္ခာရေသု ဝဏ္ဏမဋ္ဌဝိကာရံ ကရောန္တဿ ဒုက္ကဋန္တိ ဒီပေန္တေန န ဝဋ္ဋတီတိ ဝုတ္တန္တိ ဝေဒိတဗ္ဗ’’န္တိ. န ဝဏ္ဏမဋ္ဌတ္ထာယာတိ ဣမိနာ ထိရကရဏတ္ထံ ဧကဝဏ္ဏသုတ္တေန ဝိနန္ဓိယမာနံ ယဒိ ဝဏ္ဏမဋ္ဌံ ဟောတိ, တတ္ထ န ဒေါသောတိ ဒဿေတိ. အာရဂ္ဂေနာတိ နိခါဒနမုခေန. ယဒိ န ဝဋ္ဋတိ, တာဒိသံ ဆတ္တဒဏ္ဍံ လဘိတွာ ကိံ ကာတဗ္ဗန္တိ အာဟ ‘‘ဃဋကံ ဝါ’’တိအာဒိ. သုတ္တကေန ဝါ ဒဏ္ဍော ဝေဌေတဗ္ဗောတိ ယထာ လေခါ န ပညာယတိ, တထာ ဝေဌေတဗ္ဗော. ဒဏ္ဍဗုန္ဒေတိ ဒဏ္ဍမူလေ, ဆတ္တဒဏ္ဍဿ ဟေဋ္ဌိမကောဋိယန္တိ အတ္ထော. ဆတ္တမဏ္ဍလိကန္တိ ဆတ္တဿ အန္တော ခုဒ္ဒကမဏ္ဍလံ, ဆတ္တပဉ္ဇရေ မဏ္ဍလာကာရေန ဗဒ္ဓဒဏ္ဍဝလယံ ဝါ. ဥက္ကိရိတွာတိ နိန္နံ, ဥန္နတံ ဝါ ကတွာ ဥဋ္ဌာပေတွာ. သာ ဝဋ္ဋတီတိ သာ လေခါ ရဇ္ဇုကေဟိ ဗန္ဓန္တု ဝါ မာ ဝါ, ဗန္ဓိတုံ ယုတ္တဋ္ဌာနတ္တာ ဝဋ္ဋတိ. တေန ဝုတ္တံ အာစရိယဗုဒ္ဓဒတ္တမဟာထေရေန –

'Some say 'palm-leaf umbrella' is merely an illustrative example. For any umbrella made in such a way is not permissible. Therefore, it is said in the Vajirabuddhiṭīkā: 'It should be understood that it is stated as not permissible, by the one who indicates that for a person who alters the color or ornamentation of any requisite, there is a dukkaṭa offense.' By 'Not for the purpose of color or ornamentation,' this is shown: if, when being bound with a single-colored thread for the purpose of strengthening, it becomes ornamented, there is no fault in that. 'With the tip' means 'with the point of insertion'. If it is not permissible, what should be done after obtaining such an umbrella staff? He says, 'A pot-stand, or...' Or the staff should be wrapped with a cord in such a way that the markings are not visible. 'At the base of the staff' means 'at the root of the staff,' that is, at the lower end of the umbrella staff. 'The small circle of the umbrella' refers to the inner small circle of the umbrella, or the circular ring of struts bound in the umbrella frame. 'Having carved' means having made it concave or convex, or having raised it. 'That is permissible'—that marking, whether it is bound with strings or not, is permissible because it is a suitable place for binding. Therefore, it was stated by the Great Elder Ācariya Buddhadatta—

‘‘ဆတ္တံ ပဏ္ဏမယံ ကိဉ္စိ, ဗဟိ အန္တော စ သဗ္ဗသော;

ပဉ္စဝဏ္ဏေန သုတ္တေန, သိဗ္ဗိတုံ န စ ဝဋ္ဋတိ.

'Any leaf umbrella, entirely, both outside and inside, it is not permissible to sew with five-colored thread.'

‘‘ဆိန္ဒိတုံ အဍ္ဎစန္ဒံ ဝါ, ပဏ္ဏေ မကရဒန္တကံ;

ဃဋကံ ဝါဠရူပံ ဝါ, လေခါ ဒဏ္ဍေ န ဝဋ္ဋတိ.

'To cut a half-moon or a makara's tooth on a leaf, or a pot-shape, the form of a beast, or a line on the staff is not permissible.'

‘‘သိဗ္ဗိတုံ ဧကဝဏ္ဏေန, ဆတ္တံ သုတ္တေန ဝဋ္ဋတိ;

ထိရတ္ထံ ပဉ္စဝဏ္ဏေန, ပဉ္ဇရံ ဝါ ဝိနန္ဓိတုံ.

'It is permissible to sew the umbrella with a single-colored thread; or, for the sake of firmness, to bind the frame with five-colored thread.'

‘‘ဃဋကံ ဝါဠရူပံ ဝါ, လေခါ ဝါ ပန ကေဝလာ;

ဆိန္ဒိတွာ ဝါပိ ဃံသိတွာ, ဓာရေတုံ ပန ဝဋ္ဋတိ.

'A pot-shape, or the form of a beast, or just a line; having cut or scraped it off, it is then permissible to use.'

‘‘အဟိစ္ဆတ္တကသဏ္ဌာနံ[Pg.33], ဒဏ္ဍဗုန္ဒမှိ ဝဋ္ဋတိ;

ဥက္ကိရိတွာ ကတာ လေခါ, ဗန္ဓနတ္ထာယ ဝဋ္ဋတီ’’တိ.

'A cobra-hood shape is permissible at the base of the staff; a line made by carving is permissible for the purpose of binding.'

တဿ ဝဏ္ဏနာယမ္ပိ ဆတ္တံ ပဏ္ဏမယံ ကိဉ္စီတိ တာလပဏ္ဏာဒိပဏ္ဏစ္ဆဒနံ ယံ ကိဉ္စိ ဆတ္တံ. ဗဟီတိ ဥပရိ. အန္တောတိ ဟေဋ္ဌာ. သိဗ္ဗိတုန္တိ ရူပံ ဒဿေတွာ သူစိကမ္မံ ကာတုံ. ပဏ္ဏေတိ ဆဒနပဏ္ဏေ. အဍ္ဎစန္ဒန္တိ အဍ္ဎစန္ဒာကာရံ. မကရဒန္တကန္တိ မကရဒန္တာကာရံ, ယံ ‘‘ဂိရိကူဋ’’န္တိ ဝုစ္စတိ. ဆိန္ဒိတုံ န ဝဋ္ဋတီတိ သမ္ဗန္ဓော. မုခဝဋ္ဋိယာ နာမေတွာ ဗဒ္ဓပဏ္ဏကောဋိယာ ဝါ မတ္ထကမဏ္ဍလကောဋိယာ ဝါ ဂိရိကူဋာဒိံ ကရောန္တိ, ဣမိနာ တံ ပဋိက္ခိတ္တံ. ဒဏ္ဍေတိ ဆတ္တဒဏ္ဍေ. ဃဋကန္တိ ဃဋာကာရော. ဝါဠရူပံ ဝါတိ ဗျဂ္ဃာဒိဝါဠာနံ ရူပကံ ဝါ. လေခါတိ ဥက္ကိရိတွာ ဝါ ဆိန္ဒိတွာ ဝါ စိတ္တကမ္မဝသေန ဝါ ကတရာဇိ. ပဉ္စဝဏ္ဏာနံ သုတ္တာနံ အန္တရေ နီလာဒိဧကဝဏ္ဏေန သုတ္တေန ထိရတ္ထံ ဆတ္တံ အန္တော စ ဗဟိ စ သိဗ္ဗိတုံ ဝါ ဆတ္တဒဏ္ဍဂ္ဂါဟကသလာကပဉ္ဇရံ ထိရတ္ထံ ဝိနန္ဓိတုံ ဝါ ဝဋ္ဋတီတိ ယောဇနာ. ပဉ္စဝဏ္ဏာနံ ဧကဝဏ္ဏေန ထိရတ္ထန္တိ ဣမိနာ အနေကဝဏ္ဏေဟိ သုတ္တေဟိ ဝဏ္ဏမဋ္ဌတ္ထာယ သိဗ္ဗိတုဉ္စ ဝိနန္ဓိတုဉ္စ န ဝဋ္ဋတီတိ ဒီပေတိ. ပေါတ္ထကေသု ပန ‘‘ပဉ္စဝဏ္ဏေနာ’’တိ ပါဌော ဒိဿတိ, တဿ ဧကဝဏ္ဏေန ပဉ္စဝဏ္ဏေန ဝါ သုတ္တေန ထိရတ္ထံ သိဗ္ဗိတုံ ဝိနန္ဓိတုံ ဝါ ဝဋ္ဋတီတိ ယောဇနာ ကာတဗ္ဗာ ဟောတိ.

In its commentary: 'any leaf umbrella' means any umbrella with a covering of palm leaves or other leaves. 'Outside' means above. 'Inside' means below. 'To sew' means to make a form appear and do needlework. 'On a leaf' means on the covering leaf. 'Half-moon' means half-moon shaped. 'Makara's tooth' means makara's tooth shaped, which is called a 'mountain peak'. The connection is 'it is not permissible to cut'. By bending the rim, or at the tip of the bound leaf, or at the tip of the top circle, they make mountain peaks and the like; by this, that is prohibited. 'On the staff' means on the umbrella staff. 'Pot-shape' means pot-shaped. 'Or the form of a beast' means the form of a tiger or other beast. 'Line' means a row made by carving, or cutting, or by means of painting. The construction is that it is permissible to sew the umbrella, both inside and outside, with a single-colored thread, such as blue, from among the five colors for the sake of firmness, or to firmly bind the handle of the umbrella staff and the frame of ribs for the sake of firmness. By 'for firmness with a single color from among the five colors,' it is shown that it is not permissible to sew or bind with threads of multiple colors for the sake of ornamentation. However, in some books, the reading 'with five colors' is seen; for that, the construction should be made that it is permissible to sew or bind for firmness with a single-colored thread or with five-colored threads.

ဧတ္ထ စ ဟေဋ္ဌာ ဝုတ္တေန ‘‘ပဉ္စဝဏ္ဏေန သုတ္တေန သိဗ္ဗိတုံ န စ ဝဋ္ဋတီ’’တိ ပါဌေန စ ‘‘ကေစိ တာလပဏ္ဏစ္ဆတ္တံ အန္တော ဝါ ဗဟိ ဝါ ပဉ္စဝဏ္ဏေန သုတ္တေန သိဗ္ဗေတွာ ဝဏ္ဏမဋ္ဌံ ကရောန္တိ, တံ န ဝဋ္ဋတိ, ဧကဝဏ္ဏေ ပန နီလေန ဝါ ပီတကေန ဝါ ယေန ကေနစိ သုတ္တေန အန္တော ဝါ ဗဟိ ဝါ သိဗ္ဗိတုံ, ဆတ္တဒဏ္ဍဂ္ဂါဟကံ သလာကပဉ္ဇရံ ဝါ ဝိနန္ဓိတုံ ဝဋ္ဋတိ, တဉ္စ ခေါ ထိရကရဏတ္ထံ, န ဝဏ္ဏမဋ္ဌတ္ထာယာ’’တိ အဋ္ဌကထာပါဌေန စ ဝိရုဇ္ဈတိ, တသ္မာ သော န ဂဟေတဗ္ဗော.

Here, this contradicts both the text stated above, 'it is not permissible to sew with a five-colored thread,' and the commentary passage: 'Some make a palm-leaf umbrella ornamented by sewing it inside or outside with a five-colored thread; that is not permissible. However, with a single color—blue, yellow, or any other thread—it is permissible to sew it inside or outside, or to bind the handle of the umbrella staff or the framework of ribs. And that is for the purpose of strengthening, not for the sake of ornamentation.' Therefore, that reading should not be accepted.

လေခါ [Pg.34] ဝါ ပန ကေဝလာတိ ယထာဝုတ္တပ္ပကာရာ သကလာ လေခါ ဝါ. ဆိန္ဒိတွာတိ ဥက္ကိရိတွာ ကတံ ဆိန္ဒိတွာ. ဃံသိတွာတိ စိတ္တကမ္မာဒိဝသေန ကတံ ဃံသိတွာ. ဒဏ္ဍဗုန္ဒမှီတိ ဆတ္တဒဏ္ဍဿ ပဉ္ဇရေ ဂါဟဏတ္ထာယ ဖာလိတဗုန္ဒမှိ, မူလေတိ အတ္ထော. အယမေတ္ထ နိဿန္ဒေဟေ ဝုတ္တနယော. ခုဒ္ဒသိက္ခာဂဏ္ဌိပဒေ ပန ‘‘ဆတ္တပိဏ္ဍိယာ မူလေ’’တိ ဝုတ္တံ. အဟိစ္ဆတ္တကသဏ္ဌာနန္တိ ဖုလ္လအဟိစ္ဆတ္တကာကာရံ. ရဇ္ဇုကေဟိ ဂါဟာပေတွာ ဒဏ္ဍေ ဗန္ဓန္တိ, တသ္မိံ ဗန္ဓနဋ္ဌာနေ ဝလယမိဝ ဥက္ကိရိတွာတိ ဝလယံ ဝိယ ဥပဋ္ဌာပေတွာ. ဗန္ဓနတ္ထာယာတိ ဝါတေန ယထာ န စလတိ, ဧဝံ ရဇ္ဇူဟိ ဒဏ္ဍေ ပဉ္ဇရဿ ဗန္ဓနတ္ထာယ. ဥက္ကိရိတွာ ကတာ လေခါ ဝဋ္ဋတီတိ ယောဇနာ. ယထာ ဝါတပ္ပဟာရေန အစလနတ္ထံ ဆတ္တမဏ္ဍလိကံ ရဇ္ဇုကေဟိ ဂါဟာပေတွာ ဒဏ္ဍေ ဗန္ဓန္တိ, တသ္မိံ ဗန္ဓနဋ္ဌာနေ ဝလယမိဝ ဥက္ကိရိတွာ လေခံ ဌပေန္တိ, သာ ဝဋ္ဋတီတိ. သစေပိ န ဗန္ဓတိ, ဗန္ဓနာရဟဋ္ဌာနတ္တာ ဝလယံ ဥက္ကိရိတွာ ဝဋ္ဋတီတိ ဂဏ္ဌိပဒေ ဝတ္တန္တီတိ အာဂတံ, တသ္မာ ပက္ခရဏေသု အာဂတနယေနေဝ ဆတ္တေ ပဋိပဇ္ဇိတဗ္ဗန္တိ.

'Or merely lines' means all kinds of lines as mentioned. 'Having cut' means having cut what was made by carving. 'Having rubbed off' means having rubbed off what was made by way of painting and so on. 'In the staff-base' means in the split base of the umbrella staff for the purpose of holding the ribs; the meaning is 'at the base.' This is the method stated here without doubt. But in the Gaṇṭhipada on the Khuddasikkhā it is said: 'at the base of the umbrella's knob.' 'Resembling a cobra's hood' means having the shape of a spread cobra's hood. They have it held with cords and bind it to the staff; 'having carved it like a ring at that binding place' means having fashioned it like a ring. 'For the purpose of binding' means for binding the framework to the staff with cords so that it does not move in the wind. The connection is: 'A line made by carving is permissible.' Just as, to prevent it from moving when struck by the wind, they have the disk of the umbrella held by cords and bind it to the staff, and at that binding place they make a line by carving it like a ring—that is permissible. 'Even if one does not bind it, since it is a place suitable for binding, it is permissible to carve a ring'—so it is stated in the Gaṇṭhipada. Therefore, one should deal with an umbrella only in accordance with the method given in the treatises.

၇. စီဝရေ ပန နာနာသုတ္တကေဟီတိ (သာရတ္ထ. ဋီ. ၂.၈၅; ဝိ. ဝိ. ဋီ. ၁.၈၅) နာနာဝဏ္ဏေဟိ သုတ္တေဟိ. ဣဒဉ္စ တထာ ကရောန္တာနံ ဝသေန ဝုတ္တံ, ဧကဝဏ္ဏသုတ္တကေနပိ န ဝဋ္ဋတိယေဝ. ‘‘ပကတိသူစိကမ္မမေဝ ဝဋ္ဋတီ’’တိ ဟိ ဝုတ္တံ. ပဋ္ဋမုခေတိ ဒွိန္နံ ပဋ္ဋာနံ သံဃဋိတဋ္ဌာနံ သန္ဓာယေတံ ဝုတ္တံ. ပရိယန္တေတိ စီဝရပရိယန္တေ. အနုဝါတံ သန္ဓာယေတံ ဝုတ္တံ. ဝေဏီတိ ဝရကသီသာကာရေန သိဗ္ဗနံ. သင်္ခလိကန္တိ ဒွိဂုဏသင်္ခလိကာကာရေန သိဗ္ဗနံ, ဗိဠာလသင်္ခလိကာကာရေန သိဗ္ဗနံ ဝါ. ဝေဏိံ ဝါ သင်္ခလိကံ ဝါ ကရောန္တီတိ ကရဏကိရိယာယ သမ္ဗန္ဓော. အဂ္ဃိယံ နာမ စေတိယသဏ္ဌာနံ, ယံ ‘‘အဂ္ဃိယတ္ထမ္ဘော’’တိ ဝဒန္တိ. ဂယာ နာမ မူလေ တနုကံ အဂ္ဂေ မဟန္တံ ကတွာ ဂဒါကာရေန သိဗ္ဗနံ. မုဂ္ဂရော နာမ မူလေ စ အဂ္ဂေ စ ဧကသဒိသံ ကတွာ မုဂ္ဂရာကာရေန သိဗ္ဗနံ. ကက္ကဋက္ခီနိ ဥက္ကိရန္တီတိ [Pg.35] ဂဏ္ဌိကပဋ္ဋပါသကပဋ္ဋာနံ အန္တေ ပါဠိဗဒ္ဓံ ကတွာ ကက္ကဋကာနံ အက္ခိသဏ္ဌာနံ ပဋ္ဌပေန္တိ, ကရောန္တီတိ အတ္ထော. ‘‘ကောဏသုတ္တပိဠကာတိ ဂဏ္ဌိကပါသကပဋ္ဋာနံ ကောဏေဟိ နီဟဋသုတ္တာနံ ကောဋိယော’’တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. ကထံ ပန တာ ပိဠကာ ဒုဝိညေယျရူပါ ကာတဗ္ဗာတိ? ကောဏေဟိ နီဟဋသုတ္တာနံ အန္တေသု ဧကဝါရံ ဂဏ္ဌိကကရဏေန ဝါ ပုန နိဝတ္တေတွာ သိဗ္ဗနေန ဝါ ဒုဝိညေယျသဘာဝံ ကတွာ သုတ္တကောဋိယော ရဿံ ကတွာ ဆိန္ဒိတဗ္ဗာ. ဓမ္မသိရိတ္ထေရေန ပန ‘‘ကောဏသုတ္တာ စ ပိဠကာ, ဒုဝိညေယျာဝ ကပ္ပရေ’’တိ ဝုတ္တံ, တထာ အာစရိယဗုဒ္ဓဒတ္တတ္ထေရေနပိ ‘‘သုတ္တာ စ ပိဠကာ တတ္ထ, ဒုဝိညေယျာဝ ဒီပိတာ’’တိ ဝုတ္တံ, တသ္မာ တေသံ မတေန ကောဏသုတ္တာ စ ပိဠကာ စ ကောဏသုတ္တပိဠကာတိ ဧဝမေတ္ထ အတ္ထော ဒဋ္ဌဗ္ဗော.

7. But in regard to a robe, 'with various threads' means with threads of various colors. This is said with reference to those who do so, for it is not permissible even with a single-colored thread. For it is said: 'Only ordinary needlework is permissible.' 'At the seam of a panel' is said with reference to the place where two panels are joined. 'At the border' means at the border of the robe; this is said with reference to the hem. 'A braid' is sewing in the shape of a varaka head. 'A chain' is sewing in the shape of a double chain, or in the shape of a cat's chain. 'They make a braid or a chain' is connected with the verb 'to make.' An 'agghiya' is a shape like a cetiya, which is called an 'agghiya pillar.' A 'gayā' is sewing in the shape of a club, made thin at the base and large at the top. A 'muggara' is sewing in the shape of a hammer, made the same at the base and the top. 'They fashion crab's eyes' means that at the end of the panels with knotted loops or fastening loops, they make a border and establish a shape like a crab's eye; this is the meaning of 'they make.' 'The corner-thread-pustules are the ends of the threads drawn out from the corners of the panels with knotted loops or fastening loops'—this is said in all three Gaṇṭhipadas. But how are those pustules to be made difficult to discern? The ends of the threads drawn out from the corners should be made difficult to discern either by making a knot once or by turning them back again and sewing them; then the thread-ends should be cut short. But by the Elder Dhammasiri it was said: 'The corner-threads and pustules should be made difficult to discern.' Similarly, by the Teacher Buddhadatta it was said: 'The threads and pustules there are explained as being difficult to discern.' Therefore, according to their opinion, the meaning here should be seen thus: 'corner-thread-pustules' are corner-threads and pustules.

ဝိမတိဝိနောဒနိယမ္ပိ (ဝိ. ဝိ. ဋီ. ၁.၈၅) ကောဏသုတ္တပိဠကာတိ ဂဏ္ဌိကပါသကပဋ္ဋာနံ ကောဏေဟိ ဗဟိ နိဂ္ဂတသုတ္တာနံ ပိဠကာကာရေန ဌပိတကောဋိယောတိ ကေစိ ဝဒန္တိ, တေ ပိဠကေ ဆိန္ဒိတွာ ဒုဝိညေယျာ ကာတဗ္ဗာတိ တေသံ အဓိပ္ပာယော. ကေစိ ပန ‘‘ကောဏသုတ္တာ စ ပိဠကာ စာတိ ဒွေယေဝါ’’တိ ဝဒန္တိ, တေသံ မတေန ဂဏ္ဌိကပါသကပဋ္ဋာနံ ကောဏတော ကောဏံ နီဟဋသုတ္တာ ကောဏသုတ္တာ နာမ. သမန္တတော ပန ပရိယန္တေန ဂတာ စတုရဿသုတ္တာ ပိဠကာ နာမ. တံ ဒုဝိဓမ္ပိ ကေစိ စီဝရတော ဝိသုံ ပညာနတ္ထာယ ဝိကာရယုတ္တံ ကရောန္တိ, တံ နိသေဓာယ ‘‘ဒုဝိညေယျရူပါ ဝဋ္ဋတီ’’တိ ဝုတ္တံ, န ပန သဗ္ဗထာ အစက္ခုဂေါစရဘာဝေန သိဗ္ဗနတ္ထာယ တထာသိဗ္ဗနဿ အသက္ကုဏေယျတ္တာ, ယထာ ပကတိစီဝရတော ဝိကာရော န ပညာယတိ, ဧဝံ သိဗ္ဗိတဗ္ဗန္တိ အဓိပ္ပာယော. ရဇနကမ္မတော ပုဗ္ဗေ ပညာယမာနောပိ ဝိသေသော စီဝရေ ရတ္တေ ဧကဝဏ္ဏတော န ပညာယတီတိ အာဟ ‘‘စီဝရေ ရတ္တေ’’တိ.

In the Vimativinodanī, some say that 'corner-thread-pustules' are the ends of threads that have come out from the corners of the panels with knotted loops or fastening loops, which are arranged in the shape of a pustule. Their intention is that those pustules should be cut and made difficult to discern. But others say that 'corner-threads' and 'pustules' are two different things. According to their view, 'corner-threads' are the threads drawn from corner to corner of the panels with knotted loops or fastening loops. 'Pustules' are the square threads that run all around the border. Some make both of these into a fancy design so that they are distinguished from the robe. To prohibit this, it was said: 'A form that is difficult to discern is permissible.' This is not, however, for the purpose of sewing them so they are entirely beyond the range of the eye, because it is impossible to sew in such a way. The intention is that one should sew in such a way that the alteration from an ordinary robe is not apparent. He says, 'when the robe is dyed,' because even if a difference is apparent before the dyeing, it is not apparent when the robe is dyed, owing to the single color.

၈. မဏိနာတိ [Pg.36] နီလမဏိအာဒိပါသာဏေန, အံသဗဒ္ဓကကာယဗန္ဓနာဒိကံ အစီဝရတ္တာ သင်္ခါဒီဟိ ဃံသိတုံ ဝဋ္ဋတီတိ ဝဒန္တိ. ကဏ္ဏသုတ္တကန္တိ စီဝရဿ ဒီဃတော တိရိယဉ္စ သိဗ္ဗိတာနံ စတူသု ကဏ္ဏေသု ကောဏေသု စ နိက္ခန္တာနံ သုတ္တသီသာနမေတံ နာမံ, တံ ဆိန္ဒိတွာဝ ပါရုပိတဗ္ဗံ. တေနာဟ ‘‘ရဇိတကာလေ ဆိန္ဒိတဗ္ဗ’’န္တိ. ဘဂဝတာ အနုညာတံ ဧကံ ကဏ္ဏသုတ္တမ္ပိ အတ္ထိ, တံ ပန နာမေန သဒိသမ္ပိ ဣတော အညမေဝါတိ ဒဿေတုံ ‘‘ယံ ပနာ’’တိအာဒိ ဝုတ္တံ. လဂ္ဂနတ္ထာယာတိ စီဝရရဇ္ဇုယံ စီဝရဗန္ဓနတ္ထာယ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၈၅) ဧတ္တကမေဝ ဝုတ္တံ.

8. 'With a gem' means with a blue gem or other such stone. Some say that because shoulder-fasteners, waist-bands, and so on are not a robe, it is permissible to rub them with a conch shell, etc. 'Corner-thread' is the name for the heads of the threads coming out at the four 'ears' and corners of the robe that has been sewn lengthwise and crosswise. This must be cut off before the robe is worn. For that reason he said: 'It should be cut at the time of dyeing.' There is also a 'corner-thread' that was permitted by the Blessed One, but to show that although it is similar in name it is different from this one, the passage beginning 'But as to what...' was stated. 'For the purpose of attaching' means for the purpose of fastening the robe to the robe-cord. This much is stated in the Vimativinodanī.

သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၈၅) ပန ‘‘ပါသကံ ကတွာ ဗန္ဓိတဗ္ဗန္တိ ရဇနကာလေ ဗန္ဓိတဗ္ဗံ, သေသကာလေ မောစေတွာ ဌပေတဗ္ဗ’’န္တိ ဝုတ္တံ. ဝိနယသင်္ဂဟပ္ပကရဏဿ ပေါရာဏဋီကာယမ္ပိ ဣဒမေဝ ဂဟေတွာ ဝုတ္တံ, တံ ပန စီဝရက္ခန္ဓကေ (မဟာဝ. ၃၄၄) ‘‘မဇ္ဈေန လဂ္ဂေန္တိ, ဥဘတော ဂလတိ, ဘဂဝတော ဧတမတ္ထံ အာရောစေသုံ. အနုဇာနာမိ, ဘိက္ခဝေ, ကဏ္ဏေ ဗန္ဓိတုန္တိ. ကဏ္ဏော ဇီရတိ. ဘဂဝတော ဧတမတ္ထံ အာရောစေသုံ. အနုဇာနာမိ, ဘိက္ခဝေ, ကဏ္ဏသုတ္တက’’န္တိ ဧဝံ အနုညာတစီဝရရဇ္ဇုယံ ရဇိတွာ ပသာရိတစီဝရဿ ဩလမ္ဗကသုတ္တံ သန္ဓာယ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ.

But in the Sāratthadīpanī it is said: 'Having made a fastener, it should be tied.' This means it should be tied at the time of dyeing, but at other times it should be untied and put aside. This same point is taken up and stated in the old subcommentary on the Vinayasaṅgaha-pakaraṇa. But this should be understood as having been said with reference to the hanging thread of a robe that has been spread out after being dyed, in connection with the robe-cord permitted in the Robes Chapter thus: 'They attach it in the middle; it slips off on both sides. They reported this matter to the Blessed One. “I allow, monks, tying at the corners.” The corner wears out. They reported this matter to the Blessed One. “I allow, monks, a corner-thread.”'

ဂဏ္ဌိကေတိ စီဝရပါရုပနကာလေ ပါသကေ လဂ္ဂါပနတ္ထံ ကတေ ဒန္တာဒိမယေ ဂဏ္ဌိကေ. ပိဠကာတိ ဗိန္ဒုံ ဗိန္ဒုံ ကတွာ ဥဋ္ဌာပေတဗ္ဗပိဠကာ. ဝုတ္တဉှေတံ ဝိနယဝိနိစ္ဆယပ္ပကရဏေ –

'Knots' or 'toggles' refers to the knots or toggles made of ivory and so on, which are made for fastening into the loop when wearing the robe. 'Pustules' are pustules to be raised up by making them dot by dot. This has been said in the Vinayavinicchaya-pakaraṇa:

‘‘နာနာဝဏ္ဏေဟိ သုတ္တေဟိ, မဏ္ဍနတ္ထာယ စီဝရံ;

သမံ သတပဒါဒီနံ, သိဗ္ဗိတုံ န စ ဝဋ္ဋတိ.

“It is not permissible to sew a robe with threads of various colors for the sake of adornment, in patterns like a centipede and so on.

‘‘ပတ္တဿ ပရိယန္တေ ဝါ, တထာ ပတ္တမုခေပိ စ;

ဝေဏိံ သင်္ခလိကံ ဝါပိ, ကရောတော ဟောတိ ဒုက္ကဋံ.

“For one who makes a braid or a chain at the border of a panel or likewise at the seam of a panel, there is an offense of wrong-doing.

‘‘ပဋ္ဋမ္ပိ [Pg.37] ဂဏ္ဌိပါသာနံ, အဋ္ဌကောဏာဒိကံ ဝိဓိံ;

တတ္ထဂ္ဃိယဂဒါရူပံ, မုဂ္ဂရာဒိံ ကရောန္တိ စ.

“And on the panel for knotted loops they make designs with eight corners and so on, and there they make shapes of an agghiya, a club, a hammer, and so on.

‘‘တတ္ထ ကက္ကဋကက္ခီနိ, ဥဋ္ဌာပေန္တိ န ဝဋ္ဋတိ;

သုတ္တာ စ ပိဠကာ တတ္ထ, ဒုဝိညေယျာဝ ဒီပိတာ.

“It is not permissible to raise up crab's-eye patterns there. And the threads and pustules there are explained as being difficult to discern.

‘‘စတုကောဏာဝ ဝဋ္ဋန္တိ, ဂဏ္ဌိပါသကပဋ္ဋကာ;

ကဏ္ဏကောဏေသု သုတ္တာနိ, ရတ္တေ ဆိန္ဒေယျ စီဝရေ.

“The panels for knotted loops are permissible only when four-cornered. One should cut the threads at the 'ear'-corners on the dyed robe.

‘‘သူစိကမ္မဝိကာရံ ဝါ, အညံ ဝါ ပန ကိဉ္စိပိ;

စီဝရေ ဘိက္ခုနာ ကာတုံ, ကာရာပေတုံ န ဝဋ္ဋတိ.

“It is not permissible for a monk to make an alteration with needlework or any other kind of alteration whatsoever on a robe, nor to have one made.”

‘‘ယော စ ပက္ခိပတိ ဘိက္ခု စီဝရံ,ကဉ္ဇိပိဋ္ဌခလိအလ္လိကာဒိသု;

ဝဏ္ဏမဋ္ဌမဘိပတ္ထယံ ပရံ;

တဿ နတ္ထိ ပန မုတ္တိ ဒုက္ကဋာ.

And whatever monk, desiring a superior gloss, immerses a robe in sour gruel, flour paste, oil-cake paste, and so on, for him there is no escape from an offense of wrong-doing.

‘‘သူစိဟတ္ထမလာဒီနံ, ကရဏေ စီဝရဿ စ;

တထာ ကိလိဋ္ဌကာလေ စ, ဓောဝနတ္ထံ တု ဝဋ္ဋတိ.

However, for the purpose of washing away stains from needles, hands, and so on, during the making of a robe, and likewise when it is soiled, it is permissible.

‘‘ရဇနေ ပန ဂန္ဓံ ဝါ, တေလံ ဝါ လာခမေဝ ဝါ;

ကိဉ္စိ ပက္ခိပိတုံ တတ္ထ, ဘိက္ခုနော န စ ဝဋ္ဋတိ.

But it is not permissible for a monk to put scent, or oil, or lac, or anything else into the dye.

‘‘သင်္ခေန မဏိနာ ဝါပိ, အညေနပိ စ ကေနစိ;

စီဝရံ န စ ဃဋ္ဋေယျ, ဃံသိတဗ္ဗံ န ဒေါဏိယာ.

One should not rub a robe with a conch shell or a gem or with anything else; it should not be scrubbed in a trough.

‘‘စီဝရံ ဒေါဏိယံ ကတွာ, နာတိဃဋ္ဋေယျ မုဋ္ဌိနာ;

ရတ္တံ ပဟရိတုံ ကိဉ္စိ, ဟတ္ထေဟေဝ စ ဝဋ္ဋတိ.

Having put the robe in a trough, one should not pound it too much with the fist; it is permissible to beat the dyed robe somewhat with the hands.

‘‘ဂဏ္ဌိကေ ပန လေခါ ဝါ, ပိဠကာ ဝါ န ဝဋ္ဋတိ;

ကပ္ပဗိန္ဒုဝိကာရော ဝါ, ပါဠိကဏ္ဏိကဘေဒတော’’တိ.

But on a knot or toggle, an incised line or a pustule is not permissible; nor is an alteration of the marking-point, in the form of a division of the border-line and the ear-like corner, permissible.

ဝိနယသာရတ္ထသန္ဒီပနိယမ္ပိ သမံ သတပဒါဒီနန္တိ သတပဒါဒီဟိ သဒိသံ. တုလျတ္ထေ ကရဏဝစနပ္ပသင်္ဂေ သာမိဝစနံ. ပဋ္ဋဿ ပရိယန္တေ ဝါတိ အနုဝါတဿ ဥဘယပရိယန္တေ ဝါ. ပဋ္ဋမုခေပိ ဝါတိ ဒွိန္နံ အာယာမဝိတ္ထာရပဋ္ဋာနံ သံဃဋိတဋ္ဌာနေ, ကဏ္ဏေပိ ဝါ ဧကဿေဝ ဝါ ပဋ္ဋဿ ဦနပူရဏတ္ထံ ဃဋိတဋ္ဌာနေပိ ဝါ[Pg.38]. ဝေဏီတိ ကုဒြူသသီသာကာရေန သိဗ္ဗနံ. ကေစိ ‘‘ဝရကသီသာကာရေနာ’’တိ ဝဒန္တိ. သင်္ခလိကန္တိ ဗိဠာလဒါမသဒိသသိဗ္ဗနံ. ကေစိ ‘‘သတပဒိသဒိသ’’န္တိ ဝဒန္တိ.

The Vinayasāratthasandīpanī also states: 'Like a centipede, etc.' means similar to a centipede, etc. In the sense of equality, when the instrumental case is applicable, the genitive case is used. 'Or at the edge of a panel' means or at both ends of the border. 'Or also at the opening of a panel' means at the place where two lengthwise and widthwise panels are joined, or at a corner, or even at the place where a single panel is joined to complete a deficiency. 'Veṇī' means sewing in the shape of a kudrūsa grain head. Some say, 'in the shape of a varaka grain head.' 'Saṅkhalikā' means sewing resembling a cat-chain. Some say, 'resembling a centipede.'

ပဋ္ဋမ္ပီတိ ပတ္တမ္ပိ. အဋ္ဌကောဏာဒိကော ဝိဓိ ပကာရော ဧတဿာတိ အဋ္ဌကောဏာဒိကဝိဓိ, တံ. အဋ္ဌကောဏာဒိကန္တိ ဝါ ဂါထာဗန္ဓဝသေန နိဂ္ဂဟိတာဂမော. ‘‘အဋ္ဌကောဏာဒိကံ ဝိဓိ’’န္တိ ဧတံ ‘‘ပဋ္ဋ’’န္တိ ဧတဿ သမာနာဓိကရဏဝိသေသနံ, ကိရိယာဝိသေသနံ ဝါ. ‘‘ကရောန္တီ’’တိ ဣမိနာ သမ္ဗန္ဓော. အထ ဝါ ပဋ္ဋန္တိ ဧတ္ထ ဘုမ္မတ္ထေ ဥပယောဂဝစနံ, ပဋ္ဋေတိ အတ္ထော. ဣမသ္မိံ ပက္ခေ အဋ္ဌကောဏာဒိကန္တိ ဥပယောဂဝစနံ. ဝိဓိန္တိ ဧတဿ ဝိသေသနံ. ဣဓ ဝက္ခမာနစတုကောဏသဏ္ဌာနတော အညံ အဋ္ဌကောဏာဒိကံ နာမ. တတ္ထာတိ တသ္မိံ ပဋ္ဋဒွယေ. အဂ္ဃိယဂဒါရူပန္တိ အဂ္ဃိယသဏ္ဌာနဉ္စေဝ ဂဒါသဏ္ဌာနဉ္စ သိဗ္ဗနံ. မုဂ္ဂရန္တိ လဂုဠသဏ္ဌာနသိဗ္ဗနံ. အာဒိ-သဒ္ဒေန စေတိယာဒိသဏ္ဌာနာနံ ဂဟဏံ.

'Paṭṭampi' means 'pattampi.' 'A method or arrangement that has eight corners etc., is its nature, therefore, that eight-cornered method.' Or, 'aṭṭhakoṇādikaṃ' has an added niggahīta due to the requirements of meter. 'Aṭṭhakoṇādikaṃ vidhi' is either a co-referential adjective qualifying 'paṭṭa,' or an adverb qualifying the action. The connection is with 'karontī.' Or, alternatively, 'paṭṭaṃ' here is an accusative of purpose, meaning 'for the panel.' In this case, 'aṭṭhakoṇādikaṃ' is an accusative of purpose. 'Vidhi' is its qualifier. Here, 'aṭṭhakoṇādikaṃ' means other than the four-cornered shape that will be described. 'Tattha' means in those two panels. 'Agghiyagadārūpa' is sewing in the shape of a treasure chest and a mace. 'Muggara' is sewing in the shape of a club. By the word 'ādi,' shapes such as a cetīya and the like are included.

တတ္ထာတိ ပဋ္ဋဒွယေ တသ္မိံ ဌာနေ. ကက္ကဋကက္ခီနီတိ ကုဠီရကစ္ဆိသဒိသာနိ သိဗ္ဗနဝိကာရာနိ. ဥဋ္ဌာပေန္တီတိ ကရောန္တိ. တတ္ထာတိ တသ္မိံ ဂဏ္ဌိကပါသကပဋ္ဋကေ. သုတ္တာတိ ကောဏတော ကောဏံ သိဗ္ဗိတသုတ္တာ စေဝ စတုရဿေ သိဗ္ဗိတသုတ္တာ စ. ပိဠကာတိ တေသမေဝ သုတ္တာနံ နိဝတ္တေတွာ သိဗ္ဗိတကောဋိယော စ. ဒုဝိညေယျာဝါတိ ရဇနကာလေ ဒုဝိညေယျရူပါ အနောဠာရိကာ ဒီပိတာ ဝဋ္ဋန္တီတိ. ယထာဟ ‘‘ကောဏသုတ္တပိဠကာ စ စီဝရေ ရတ္တေ ဒုဝိညေယျရူပါ ဝဋ္ဋန္တီ’’တိ (ပါရာ. အဋ္ဌ. ၁.၈၅).

'Tattha' means in that place, on the two panels. 'Kakkaṭakakkhīnī' refers to stitching patterns resembling crab claws. 'Uṭṭhāpenti' means 'they make.' 'Tattha' means on that panel with knots and loops. 'Suttā' means threads stitched corner to corner and threads stitched in squares. 'Piḷakā' refers to the stitched corners made by turning back those same threads. 'Duviññeyyā' means that at the time of dyeing, being difficult to discern and subtle, they are explained as permissible. As it is said: 'Corner threads and knots on the robe, when dyed, are difficult to discern and are permissible' (Pārā. Aṭṭha. 1.85).

ဂဏ္ဌိကပဋ္ဋိကာ ပါသပဋ္ဋိကာတိ ယောဇနာ. ကဏ္ဏကောဏေသု သုတ္တာနီတိ စီဝရကဏ္ဏေ သုတ္တာ စေဝ ပါသကပဋ္ဋာနံ ကောဏေသု သုတ္တာနိ စ အစ္ဆိန္ဒတိ. ဧတ္ထ စ စီဝရေ အာယာမတော ဝိတ္ထာရတော စ သိဗ္ဗိတွာ အနုဝါတတော ဗဟိ နိက္ခမိတသုတ္တံ စီဝရံ ရဇိတွာ သုက္ခာပနကာလေ ရဇ္ဇုယာ ဝါ စီဝရဝံသေ ဝါ [Pg.39] ဗန္ဓိတွာ ဩလမ္ဗိတုံ အနုဝါတေ ဗန္ဓသုတ္တာနိ စ ကဏ္ဏသုတ္တာနိ နာမ. ယထာဟ ‘‘စီဝရဿ ကဏ္ဏသုတ္တကံ န စ ဝဋ္ဋတိ, ရဇိတကာလေ ဆိန္ဒိတဗ္ဗံ, ယံ ပန ‘အနုဇာနာမိ ဘိက္ခဝေ ကဏ္ဏသုတ္တက’န္တိ ဧဝံ အနုညာတံ, တံ အနုဝါတေ ပါသကံ ကတွာ ဗန္ဓိတဗ္ဗံ ရဇနကာလေ လဂ္ဂနတ္ထာယာ’’တိ (ပါရာ. အဋ္ဌ. ၁.၈၅).

The construction is: knot-bands and loop-bands. 'Threads at the corners' means one cuts off the threads at the corners of the robe and the threads at the corners of the loop-bands. Here, with regard to the robe, after it has been sewn lengthwise and widthwise, the threads protruding from the hem and the binding threads at the hem—used for tying to a rope or a robe-pole to hang it for drying after it has been dyed—are called 'corner-threads'. As it is said: 'A corner-thread on a robe is not permissible; it should be cut off at the time of dyeing. But that which was permitted thus, “Monks, I allow a corner-thread,” that should be made into a loop at the hem to be tied for the purpose of hanging at the time of dyeing' (Pārā. aṭṭha. 1.85).

သူစိကမ္မဝိကာရံ ဝါတိ စီဝရမဏ္ဍနတ္ထာယ နာနာသုတ္တကေဟိ သတပဒိသဒိသံ သိဗ္ဗန္တာ အာဂန္တုကပဋ္ဋံ ဌပေန္တိ, ဧဝရူပံ သူစိကမ္မဝိကာရံ ဝါ. အညံ ဝါ ပန ကိဉ္စိပီတိ အညမ္ပိ ယံ ကိဉ္စိ မာလာကမ္မမိဂပက္ခိပဒါဒိကံ သိဗ္ဗနဝိကာရံ. ကာတုန္တိ သယံ ကာတုံ. ကာရာပေတုန္တိ အညေန ဝါ ကာရာပေတုံ.

'Or a modification of needlework' means a modification of needlework such as, for the purpose of decorating a robe, sewing with various threads in a centipede-like pattern or placing an additional panel. 'Or any other whatsoever' means any other modification of sewing, such as garland-work, or figures of beasts and birds, and so on. 'To do' means to do it oneself. 'To cause to be done' means to have it done by another.

ယော ဘိက္ခု ပရံ ဥတ္တမံ ဝဏ္ဏမဋ္ဌမဘိပတ္ထယန္တော ကဉ္ဇိကပိဋ္ဌခလိအလ္လိကာဒီသု စီဝရံ ပက္ခိပတိ, တဿ ပန ဘိက္ခုနော ဒုက္ကဋာ မောက္ခော န ဝိဇ္ဇတီတိ ယောဇနာ. ကဉ္ဇိကန္တိ ဝါယနတန္တမက္ခနံ ကဉ္ဇိကသဒိသာ သုလာကဉ္ဇိကံ. ပိဋ္ဌန္တိ တဏ္ဍုလပိဋ္ဌံ. တဏ္ဍုလပိဋ္ဌေဟိ ပက္ကာ ခလိ. အလ္လိကာတိ နိယျာသော. အာဒိ-သဒ္ဒေန လာခါဒီနံ ဂဟဏံ. စီဝရဿ ကရဏေ ကရဏကာလေ သမုဋ္ဌိတာနံ သူစိဟတ္ထမလာဒီနံ ကိလိဋ္ဌကာလေ ဓောဝနတ္ထဉ္စ ကဉ္ဇိကပိဋ္ဌခလိအလ္လိကာဒီသု ပက္ခိပတိ, ဝဋ္ဋတီတိ ယောဇနာ.

The construction is: Whatever monk, desiring a superior, excellent gloss, immerses a robe in sour gruel, flour paste, oil-cake paste, resin, and so on, for that monk there is no escape from an offense of wrong-doing. 'Sour gruel' is a sour gruel similar to the gruel from washing a weaver's thread. 'Flour' is rice flour. 'Oil-cake paste' is a paste cooked with rice flour. 'Resin' is gum. By the word 'and so on,' lac and other such things are included. The construction is: For the purpose of washing away stains from needles, hands, and so on, that have arisen during the making of a robe, and when it is soiled, it is permissible to immerse it in sour gruel, flour paste, oil-cake paste, resin, and so on.

တတ္ထာတိ ယေန ကသာဝေန စီဝရံ ရဇတိ, တသ္မိံ ရဇနေ စီဝရဿ သုဂန္ဓဘာဝတ္ထာယ ဂန္ဓံ ဝါ ဥဇ္ဇလဘာဝတ္ထာယ တေလံ ဝါ ဝဏ္ဏတ္ထာယ လာခံ ဝါ. ကိဉ္စီတိ ဧဝရူပံ ယံ ကိဉ္စိ. မဏိနာတိ ပါသာဏေန. အညေနပိ စ ကေနစီတိ ယေန ဥဇ္ဇလံ ဟောတိ, ဧဝရူပေန မုဂ္ဂရာဒိနာ အညေနပိ ကေနစိ ဝတ္ထုနာ. ဒေါဏိယာတိ ရဇနမ္ဗဏေ န ဃံသိတဗ္ဗံ ဟတ္ထေန ဂါဟာပေတွာ န ဂဟေတဗ္ဗံ. ရတ္တံ စီဝရံ ဟတ္ထေဟိ ကိဉ္စိ ထောကံ ပဟရိတုံ ဝဋ္ဋတီတိ [Pg.40] ယောဇနာ. ယတ္ထ ပက္ကရဇနံ ပက္ခိပန္တိ, သာ ရဇနဒေါဏီ. တတ္ထ အံသဗဒ္ဓကကာယဗန္ဓနာဒိံ ဃဋ္ဋေတုံ ဝဋ္ဋတီတိ ဂဏ္ဌိပဒေ ဝုတ္တံ.

'Tattha' means in that dye with which a robe is dyed; in that dye, for the robe's fragrance, perfume; for its brightness, oil; or for its color, lac. 'Kiñci' means anything whatsoever of this kind. 'Maṇinā' means with a stone. 'Aññenapi ca kenaci' refers to anything else by which it becomes bright, such as a mallet or any other such object. 'Doṇiyā' means it should not be rubbed in the dye vat, nor should it be held and taken up by hand. The construction is: it is permissible to strike the dyed robe a little with the hands. The vat in which prepared dye is put, that is the dye vat. There, it is permissible to rub the shoulder strap, body band, etc.—as stated in the section on knots.

ဂဏ္ဌိကေတိ ဝေဠုဒန္တဝိသာဏာဒိမယဂဏ္ဌိကေ. လေခါ ဝါတိ ဝဋ္ဋာဒိဘေဒါ လေခါ ဝါ. ပိဠကာတိ သာသပဗီဇသဒိသာ ခုဒ္ဒကဗုဗ္ဗုဠာ. ပါဠိကဏ္ဏိကဘေဒတောတိ မဏိကာဝဠိရူပပုပ္ဖကဏ္ဏိကရူပဘေဒတော. ‘‘ကပ္ပဗိန္ဒုဝိကာရော ဝါ န ဝဋ္ဋတီတိ ယောဇနာ’’တိ ဝုတ္တံ, တသ္မာ တထေဝ စီဝရေ ပဋိပဇ္ဇိတဗ္ဗံ.

'Gaṇṭhike' refers to knots made of bamboo, ivory, horn, etc. 'Lekhā vā' means markings of various kinds, such as circles. 'Piḷakā' refers to small bubbles resembling mustard seeds. 'Pāḷikaṇṇikabhedato' means by way of different kinds, such as the form of a string of jewels or the form of a flower-ear-ornament. It is said, 'The explanation is that an alteration of the kappabindu mark is not permissible'; therefore, one should act in just that way with regard to the robe.

၉. ပတ္တေ ဝါ ထာလကေ ဝါတိအာဒီသု ထာလကေတိ တမ္ဗာဒိမယေ ပုဂ္ဂလိကေ တိဝိဓေပိ ကပ္ပိယထာလကေ. န ဝဋ္ဋတီတိ မဏိဝဏ္ဏကရဏပယောဂေါ န ဝဋ္ဋတိ, တေလဝဏ္ဏပယောဂေါ ပန ဝဋ္ဋတိ. တေလဝဏ္ဏောတိ သမဏသာရုပ္ပဝဏ္ဏံ သန္ဓာယ ဝုတ္တံ, မဏိဝဏ္ဏံ ပန ပတ္တံ အညေန ကတံ လဘိတွာ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတီတိ ဝဒန္တိ. ပတ္တမဏ္ဍလေတိ တိပုသီသာဒိမယေ ပတ္တဋ္ဌပနကမဏ္ဍလေ. ‘‘န ဘိက္ခဝေ ဝိစိတြာနိ ပတ္တမဏ္ဍလာနိ ဓာရေတဗ္ဗာနိ ရူပကာကိဏ္ဏာနိ ဘိတ္တိကမ္မကတာနီ’’တိ (စူဠဝ. ၂၅၃) ဝုတ္တတ္တာ ‘‘ဘိတ္တိကမ္မံ န ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, မကရဒန္တကံ ဆိန္ဒိတု’’န္တိ (စူဠဝ. ၂၅၃) ဝုတ္တတ္တာ ‘‘မကရဒန္တကံ ပန ဝဋ္ဋတီ’’တိ ဝုတ္တံ. တေနာဟု ပေါရာဏာ –

9. 'In a bowl or in a plate,' and so on—here, 'plate' refers to the three kinds of permissible personal plates made of copper, etc. 'It is not permissible' means the application of making it jewel-colored is not permissible, but the application of an oil-color is permissible. 'Oil-color' is said with reference to a color suitable for an ascetic; but they say it is permissible to use a jewel-colored bowl, having received one made by another. 'Bowl-stand' refers to a stand for placing a bowl, made of tin, lead, etc. Because it is said, 'Monks, ornate bowl stands adorned with figures or with wall-paintings done on them should not be used' (Cūḷavagga 253), it is stated that 'wall-painting is not permissible.' Because it is said, 'I allow, monks, the cutting of makara-tooth designs' (Cūḷavagga 253), it is stated that 'makara-tooth designs are permissible.' Therefore, the ancients said—

‘‘ထာလကဿ စ ပတ္တဿ, ဗဟိ အန္တောပိ ဝါ ပန;

အာရဂ္ဂေန ကတာ လေခါ, န စ ဝဋ္ဋတိ ကာစိပိ.

No line whatsoever made with an awl, either inside or outside the plate or the bowl, is permissible.

‘‘အာရောပေတွာ ဘမံ ပတ္တံ, မဇ္ဇိတွာ စေ ပစန္တိ စ;

‘မဏိဝဏ္ဏံ ကရိဿာမ’, ဣတိ ကာတုံ န ဝဋ္ဋတိ.

Having placed a bowl on a lathe, and having polished and fired it, thinking, ‘We will make it jewel-colored,’ it is not permissible to do so.

‘‘ပတ္တမဏ္ဍလကေ ကိဉ္စိ;

ဘိတ္တိကမ္မံ န ဝဋ္ဋတိ;

န ဒေါသော ကောစိ တတ္ထဿ;

ကာတုံ မကရဒန္တက’’န္တိ.

On the bowl-stand, any wall-work is not permissible. There is no fault for him there in making a makara-tooth design.

ဝိနယသာရတ္ထသန္ဒီပနိယမ္ပိ [Pg.41] အာရဂ္ဂေနာတိ အာရကဏ္ဋကဂ္ဂေန, သူစိမုခေန ဝါ. ကာစိပိ လေခါတိ ဝဋ္ဋကဂေါမုတ္တာဒိသဏ္ဌာနာ ယာ ကာစိပိ ရာဇိ. ဘမံ အာရောပေတွာတိ ဘမေ အလ္လီယာပေတွာ. ပတ္တမဏ္ဍလကေတိ ပတ္တေ ဆဝိရက္ခဏတ္ထာယ တိပုသီသာဒီဟိ ကတေ ပတ္တဿ ဟေဋ္ဌာ အာဓာရာဒီနံ ဥပရိ ကာတဗ္ဗေ ပတ္တမဏ္ဍလကေ. ဘိတ္တိကမ္မန္တိ နာနာကာရရူပကကမ္မဝိစိတ္တံ. ယထာဟ ‘‘န, ဘိက္ခဝေ, ဝိစိတြာနိ ပတ္တမဏ္ဍလာနိ ဓာရေတဗ္ဗာနိ ရူပကာကိဏ္ဏာနိ ဘိတ္တိကမ္မကတာနီ’’တိ. တတ္ထာတိ တသ္မိံ ပတ္တမဏ္ဍလေ. အဿာတိ ဘိက္ခုဿ. မကရဒန္တကန္တိ ဂိရိကူဋန္တိ ဝုတ္တံ, တသ္မာ ဧဝံ ပတ္တထာလကာဒီသု ပဋိပဇ္ဇိတဗ္ဗံ.

In the Vinayasāratthasandīpanī, "āraggena" means with the tip of an awl or a needle-point. "Kācipi lekhā" refers to any line in various shapes such as circles or zigzags. "Bhamaṃ āropetvā" means having placed it on a lathe. "Pattamaṇḍalake" refers to a bowl-stand made of tin, lead, etc., to be placed beneath the bowl on a support to protect its surface. "Bhittikamma" means variegated with various kinds of figure-work. As it is said: “Bhikkhus, variegated bowl-stands, filled with figures, made like wall-work, should not be used.” "Tattha" refers to that bowl-stand. "Assa" means for the bhikkhu. "Makaradantaka" is said to be a mountain peak; therefore, one should act accordingly with regard to bowl-stands, trays, etc.

ဓမကရဏ…ပေ… လေခါ န ဝဋ္ဋတီတိ အာရဂ္ဂေန ဒိန္နလေခါ န ဝဋ္ဋတိ, ဇာတိဟိင်္ဂုလိကာဒိဝဏ္ဏေဟိ ကတလေခါ ပန ဝဋ္ဋတိ. ဆတ္တမုခဝဋ္ဋိယန္တိ ဓမကရဏဿ ဟတ္ထေန ဂဟဏတ္ထံ ကတဿ ဆတ္တာကာရဿ မုခဝဋ္ဋိယံ. ‘‘ပရိဿာဝနဗန္ဓဋ္ဌာနေ’’တိ ကေစိ. ဝိနယဝိနိစ္ဆယေပိ –

Regarding the water-strainer… and so on… a line is not permissible: a line made with an awl is not permissible, but a line made with colors such as vermilion, etc., is permissible. "Chattamukhavaṭṭiyaṃ" means on the mouth-rim of the umbrella-shaped part made for holding the water-strainer with the hand. Some say, “at the place for tying the strainer.” Also in the Vinayavinicchaya:

‘‘န ဓမ္မကရဏစ္ဆတ္တေ, လေခါ ကာစိပိ ဝဋ္ဋတိ;

ကုစ္ဆိယံ ဝါ ဌပေတွာ တံ, လေခံ တု မုခဝဋ္ဋိယ’’န္တိ. –

No line whatsoever is permissible on the umbrella-part of the water-strainer, nor on its belly, except for the line on the mouth-rim.

ဝုတ္တံ. တဋ္ဋီကာယံ ပန ‘‘မုခဝဋ္ဋိယာ ယာ လေခါ ပရိဿာဝနဗန္ဓနတ္ထာယ အနုညာတာ, တံ လေခံ ဌပေတွာ ဓမကရဏစ္ဆတ္တေ ဝါ ကုစ္ဆိယံ ဝါ ကာစိ လေခါ န ဝဋ္ဋတီတိ ယောဇနာ’’တိ ဝုတ္တံ, တသ္မာ တတ္ထ ဝုတ္တနယေနေဝ ဓမကရဏေ ပဋိပဇ္ဇိတဗ္ဗံ.

It is stated. But in its sub-commentary, it is stated: “The construction is that, except for the line on the mouth-rim which is permitted for tying the strainer, no line whatsoever is permissible on the water-strainer's umbrella-part or its belly.” Therefore, one should act with regard to the water-strainer in accordance with what was stated there.

၁၀. ကာယဗန္ဓနေ ပန ကက္ကဋက္ခီနီတိ ကက္ကဋကဿ အက္ခိသဒိသာနိ. မကရမုခန္တိ မကရမုခသဏ္ဌာနံ. ဒေဍ္ဍုဘသီသန္တိ ဥဒကသပ္ပသီသသဒိသသဏ္ဌာနာနိ. အစ္ဆီနီတိ ကုဉ္ဇရစ္ဆိသဏ္ဌာနာနိ. ဧကမေဝ ဝဋ္ဋတီတိ ဧတ္ထ ဧကရဇ္ဇုကံ ဒွိဂုဏတိဂုဏံ ကတွာ ဗန္ဓိတုံ န ဝဋ္ဋတိ, ဧကမေဝ ပန သတဝါရမ္ပိ သရီရံ ပရိက္ခိပိတွာ ဗန္ဓိတုံ ဝဋ္ဋတိ. ‘‘ဗဟုရဇ္ဇုကေ ဧကတော ကတွာ ဧကေန [Pg.42] နိရန္တရံ ဝေဌေတွာ ကတံ ဗဟုရဇ္ဇုကန္တိ န ဝတ္တဗ္ဗံ, တံ ဝဋ္ဋတီ’’တိ ဝုတ္တတ္တာ တံ မုရဇသင်္ခံ န ဂစ္ဆတီတိ ဝေဒိတဗ္ဗံ. မုရဇဉှိ နာနာဝဏ္ဏေဟိ သုတ္တေဟိ မုရဇဝဋ္ဋိသဏ္ဌာနံ ဝေဌေတွာ ကရောန္တိ. ဣဒံ ပန မုရဇံ မဒ္ဒဝီဏသင်္ခါတံ ပါမင်္ဂသဏ္ဌာနဉ္စ ဒသာသု ဝဋ္ဋတိ ‘‘ကာယဗန္ဓနဿ ဒသာ ဇီရန္တိ. အနုဇာနာမိ, ဘိက္ခဝေ, မုရဇံ မဒ္ဒဝီဏ’’န္တိ (စူဠဝ. ၂၇၈) ဝုတ္တတ္တာ.

10. Regarding the waistband, 'crab's eyes' means resembling a crab's eyes. 'Makara-face' means shaped like a makara's face. 'Water-snake heads' means shaped like the heads of water snakes. 'Eyes' means shaped like an elephant's eyes. Herein, regarding 'only one is allowable,' it is not permissible to tie a single cord after folding it into two or three strands, but it is permissible to tie a single one after wrapping it around the body even a hundred times. Since it is said, ‘What is made by gathering many cords together and wrapping them continuously with one should not be called a “many-corded” one; that is allowable,’ it should be understood that this is not reckoned as a drum. For they make a drum by wrapping it with threads of various colors in the shape of a drum-barrel. However, this drum, the one known as a `maddavīṇa`, and the `pāmaṅga`-shape are allowable for the fringes, since it is said: ‘The fringes of the waistband wear out. I allow, bhikkhus, the `muraja` and the `maddavīṇa`’ (Cv.V.29.4).

ဝိဓေတိ ဒသာပရိယောသာနေ ထိရဘာဝါယ ဒန္တဝိသာဏသုတ္တာဒီဟိ ကတေ ဝိဓေ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၈၅) ပန ‘‘ကာယဗန္ဓနဿ ပါသန္တေ ဒသာမူလေ တဿ ထိရဘာဝတ္ထံ ကတ္တဗ္ဗေ ဒန္တဝိသာဏာဒိမယေ ဝိဓေ’’တိ ဝုတ္တံ. အဋ္ဌမင်္ဂလာနိ နာမ သင်္ခေါ, စက္ကံ, ပုဏ္ဏကုမ္ဘော, ဂယာ, သိရီဝစ္ဆော, အင်္ကုသော, ဓဇံ, သောဝတ္ထိကန္တိ. မစ္ဆယုဂဠဆတ္တနန္ဒိယာဝဋ္ဋာဒိဝသေနပိ ဝဒန္တိ. ပရိစ္ဆေဒလေခါမတ္တန္တိ ဒန္တာဒီဟိ ကတဿ ဝိဓဿ ဥဘောသု ကောဋီသု ကာတဗ္ဗပရိစ္ဆေဒရာဇိမတ္တံ. ဝိနယဝိနိစ္ဆယပ္ပကရဏေပိ –

`Vidhe` means on the binding made with ivory, horn, thread, etc., at the end of the fringes, for the sake of stability. In the Sāratthadīpanī, however, it is said: 'on the binding made of ivory, horn, etc., to be made at the end of the waistband, at the base of the fringes, for the sake of its stability.' The eight auspicious symbols are: the conch, the wheel, the full pot, the `gayā`, the `sirīvaccha`, the goad, the banner, and the `sovatthika`. They are also mentioned as the pair of fish, the umbrella, the `nandiyāvaṭṭa`, etc. 'Merely a boundary line' means just a dividing line to be made at both ends of the binding made of ivory, etc. Also in the Vinayavinicchayappakaraṇa:

‘‘သုတ္တံ ဝါ ဒိဂုဏံ ကတွာ, ကောဋ္ဋေန္တိ စ တဟိံ တဟိံ;

ကာယဗန္ဓနသောဘတ္ထံ, တံ န ဝဋ္ဋတိ ဘိက္ခုနော.

Making a thread double, or weaving it here and there for the sake of beautifying the waistband—that is not allowable for a bhikkhu.

‘‘ဒသာမုခေ ဒဠှတ္ထာယ, ဒွီသု အန္တေသု ဝဋ္ဋတိ;

မာလာကမ္မလတာကမ္မ-စိတ္တိကမ္ပိ န ဝဋ္ဋတိ.

At the end of the fringe, for the sake of firmness, it is allowable at the two ends; but garland-work, creeper-work, and also painted work are not allowable.

‘‘အက္ခီနိ တတ္ထ ဒဿေတွာ;

ကောဋ္ဋိတေ ပန ကာ ကထာ.ကက္ကဋက္ခီနိ ဝါ တတ္ထ;

ဥဋ္ဌာပေတုံ န ဝဋ္ဋတိ.

Having shown eyes there—what then to say of it being woven? It is not allowable to produce crab's eyes there either.

‘‘ဃဋံ ဒေဍ္ဍုဘသီသံ ဝါ, မကရဿ မုခမ္ပိ ဝါ;

ဝိကာရရူပံ ယံ ကိဉ္စိ, န ဝဋ္ဋတိ ဒသာမုခေ.

A pot, or a water-snake's head, or a makara's face—any kind of fancy shape is not allowable at the end of the fringe.

‘‘ဥဇုကံ [Pg.43] မစ္ဆကဏ္ဋံ ဝါ, မဋ္ဌံ ဝါ ပန ပဋ္ဋိကံ;

ခဇ္ဇူရိပတ္တကာကာရံ, ကတွာ ဝဋ္ဋတိ ကောဋ္ဋိတံ.

A straight fishbone pattern, or a smooth band, or one shaped like a date-palm leaf—having been made thus, the weaving is allowable.

‘‘ပဋ္ဋိကာ သူကရန္တန္တိ, ဒုဝိဓံ ကာယဗန္ဓနံ;

ရဇ္ဇုကာ ဒုဿပဋ္ဋာဒိ, သဗ္ဗံ တဿာနုလောမိကံ.

The waistband is of two kinds: the flat band and the 'pig's gut.' A cord, a strip of cloth, etc.—all are conformable to that.

‘‘မုရဇံ မဒ္ဒဝီဏဉ္စ, ဒေဍ္ဍုဘဉ္စ ကလာဗုကံ;

ရဇ္ဇုယော စ န ဝဋ္ဋန္တိ, ပုရိမာ ဒွေဒသာ သိယုံ.

The drum-shaped, the soft lute, the water-snake, and the multi-stranded—these cords are not allowable; the first two may be on the fringes.

‘‘ဒသာ ပါမင်္ဂသဏ္ဌာနာ, နိဒ္ဒိဋ္ဌာ ကာယဗန္ဓနေ;

ဧကာ ဒွိတိစတဿော ဝါ, ဝဋ္ဋန္တိ န တတော ပရံ.

Fringes of a `pāmaṅga`-shape are specified for the waistband; one, two, or four are allowable, not more than that.

‘‘ဧကရဇ္ဇုမယံ ဝုတ္တံ, မုနိနာ ကာယဗန္ဓနံ;

တဉ္စ ပါမင်္ဂသဏ္ဌာနံ, ဧကမ္ပိ စ န ဝဋ္ဋတိ.

The waistband spoken of by the Sage is made of a single cord; and if that has a `pāmaṅga`-shape, not even one is allowable.

‘‘ရဇ္ဇုကေ ဧကတော ကတွာ, ဗဟူ ဧကာယ ရဇ္ဇုယာ;

နိရန္တရဉှိ ဝေဌေတွာ, ကတံ ဝဋ္ဋတိ ဗန္ဓိတုံ.

Having gathered many cords together and wrapped them continuously with a single cord, it is allowable to tie what is thus made.

‘‘ဒန္တကဋ္ဌဝိသာဏဋ္ဌိ-လောဟဝေဠုနဠဗ္ဘဝါ;

ဇတုသင်္ခမယာ သုတ္တ-ဖလဇာ ဝိဓကာ မတာ.

Born of ivory, wood, horn, bone, metal, bamboo, or reed; made of lac or shell, born of thread or fruit—these are considered fasteners (`vidhakā`).

‘‘ကာယဗန္ဓနဝိဓေပိ, ဝိကာရော န စ ဝဋ္ဋတိ;

တတ္ထ တတ္ထ ပရိစ္ဆေဒ-လေခါမတ္တံ တု ဝဋ္ဋတီ’’တိ. –

Even on the fastener of the waistband, a fancy design is not allowable; but merely a dividing line here and there is permissible.

ဝုတ္တံ.

It is stated.

ဝိနယသာရတ္ထသန္ဒီပနိယမ္ပိ တဟိံ တဟိန္တိ ပဋ္ဋိကာယ တတ္ထ တတ္ထ. တန္တိ တထာကောဋ္ဋိတဒိဂုဏသုတ္တကာယဗန္ဓနံ. အန္တေသု ဒဠှတ္ထာယ ဒသာမုခေ ဒိဂုဏံ ကတွာ ကောဋ္ဋေန္တိ, ဝဋ္ဋတီတိ ယောဇနာ. စိတ္တကမ္ပီတိ မာလာကမ္မလတာကမ္မစိတ္တယုတ္တမ္ပိ ကာယဗန္ဓနံ. အက္ခီနီတိ ကုဉ္ဇရက္ခီနိ. တတ္ထာတိ ကာယဗန္ဓနေ န ဝဋ္ဋတီတိ ကာ ကထာ. ဥဋ္ဌာပေတုန္တိ ဥက္ကိရိတုံ.

Also in the Vinayasāratthasandīpanī: 'here and there' means here and there on the flat band. 'That' means the waistband made of a doubled thread woven in that way. The construction is: 'For the sake of firmness at the ends, they weave it doubled at the end of the fringe; it is allowable.' 'And also painted work' means a waistband endowed with garland-work, creeper-work, and painted designs. 'Eyes' means elephant's eyes. 'There' means on the waistband; 'what to say' means it is certainly not allowable. 'To produce' means to carve in relief.

ဃဋန္တိ ဃဋသဏ္ဌာနံ. ဒေဍ္ဍုဘသီသံ ဝါတိ ဥဒကသပ္ပသီသံ မုခသဏ္ဌာနံ ဝါ. ယံ ကိဉ္စိ ဝိကာရရူပံ ဒသာမုခေ န ဝဋ္ဋတီတိ ယောဇနာ. ဧတ္ထ စ ဥဘယပဿေသု မစ္ဆကဏ္ဋကယုတ္တံ မစ္ဆဿ ပိဋ္ဌိကဏ္ဋကံ ဝိယ ယဿာ ပဋ္ဋိကာယ ဝါယနံ ဟောတိ, ဣဒံ ကာယဗန္ဓနံ [Pg.44] မစ္ဆကဏ္ဋကံ နာမ. ယဿ ခဇ္ဇူရိပတ္တသဏ္ဌာနမိဝ ဝါယနံ ဟောတိ, တံ ခဇ္ဇူရိပတ္တကာကာရံ နာမ.

'A pot' means pot-shaped. 'Or a water-snake's head' means a water-snake's head or a face-shape. The construction is: 'Any kind of fancy shape is not allowable at the end of the fringe.' Herein, the waistband whose weaving on both sides has a fishbone pattern, like the backbone of a fish, is called the 'fishbone' waistband. The one whose weaving is like the shape of a date-palm leaf is called the 'date-palm-leaf-shape.'

ပကတိဝိကာရာ ပဋ္ဋိကာ သူကရန္တံ နာမ ကုဉ္စိကာကောသသဏ္ဌာနံ. တဿ ဒုဝိဓဿ ကာယဗန္ဓနဿ. တတ္ထ ရဇ္ဇုကာ သူကရန္တာနုလောမိကာ, ဒုဿပဋ္ဋံ ပဋ္ဋိကာနုလောမိကံ. အာဒိ-သဒ္ဒေန မုဒ္ဒိကကာယဗန္ဓနံ ဂဟိတံ, တဉ္စ သူကရန္တာနုလောမိကံ. ယထာဟ ‘‘ဧကရဇ္ဇုကံ ပန မုဒ္ဒိကကာယဗန္ဓနဉ္စ သူကရန္တံ အနုလောမေတီ’’တိ (စူဠဝ. အဋ္ဌ. ၂၇၈). တတ္ထ ရဇ္ဇုကာ နာမ ဧကာဝဋ္ဋာ, ဗဟုရဇ္ဇုကဿ အကပ္ပိယဘာဝံ ဝက္ခတိ. မုဒ္ဒိကကာယဗန္ဓနံ နာမ စတုရဿံ အကတွာ သဇ္ဇိတန္တိ ဂဏ္ဌိပဒေ ဝုတ္တံ.

The 'pig's gut' is a band of a particular type, shaped like a key-sheath. Of that twofold waistband, a cord is conformable to the 'pig's gut' type, and a strip of cloth is conformable to the flat band type. By the word 'etc.' the ring-waistband is included, and that is conformable to the 'pig's gut' type. As it is said: 'A single cord and a ring-waistband are conformable to the “pig's gut”' (Cv.A. 278). Therein, 'cord' means single-stranded; he will speak of the unsuitability of a many-corded one. In the Gaṇṭhipada it is said that the 'ring-waistband' is one that is prepared without being made square.

မုရဇံ နာမ မုရဇဝဋ္ဋိသဏ္ဌာနံ ဝေဌေတွာ ကတံ. ဝေဌေတွာတိ နာနာသုတ္တေဟိ ဝေဌေတွာ. သိက္ခာဘာဇနဝိနိစ္ဆယေ ပန ‘‘ဗဟုကာ ရဇ္ဇုယော ဧကတော ကတွာ ဧကာယ ရဇ္ဇုယာ ဝေဌိတ’’န္တိ ဝုတ္တံ. မဒ္ဒဝီဏံ နာမ ပါမင်္ဂသဏ္ဌာနံ. ဒေဍ္ဍုဘကံ နာမ ဥဒကသပ္ပသဒိသံ. ကလာဗုကံ နာမ ဗဟုရဇ္ဇုကံ. ရဇ္ဇုယောတိ ဥဘယကောဋိယံ ဧကတော အဗန္ဓာ ဗဟုရဇ္ဇုယော, တထာဗန္ဓာ ကလာဗုကံ နာမ ဟောတိ. န ဝဋ္ဋန္တီတိ မုရဇာဒီနိ ဣမာနိ သဗ္ဗာနိ ကာယဗန္ဓနာနိ န ဝဋ္ဋန္တိ. ပုရိမာ ဒွေတိ မုရဇံ မဒ္ဒဝီဏနာမဉ္စာတိ ဒွေ. ‘‘ဒသာသု သိယု’’န္တိ ဝတ္တဗ္ဗေ ဂါထာဗန္ဓဝသေန ဝဏ္ဏလောပေန ‘‘ဒသာ သိယု’’န္တိ ဝုတ္တံ. ယထာဟ ‘‘မုရဇံ မဒ္ဒဝီဏန္တိ ဣဒံ ဒသာသုယေဝ အနုညာတ’’န္တိ.

A 'muraja' is one made by wrapping, with the shape of a drum-barrel. 'By wrapping' means by wrapping with various threads. In the Sikkhābhājanavinicchaya, however, it is said: 'wrapped with one cord after many cords have been gathered together.' A 'maddavīṇa' is one with a `pāmaṅga`-shape. A 'deḍḍubhaka' is one resembling a water snake. A 'kalābuka' is a many-corded one. 'Cords' means many cords not bound together at both ends; when bound in such a way, it is called a 'kalābuka.' 'Are not allowable' means all these waistbands, the `muraja` and so on, are not allowable. 'The first two' means the two named `muraja` and `maddavīṇa`. When it should be said 'should be on the fringes' (`dasāsu siyuṃ`), it is said 'may be on the fringes' (`dasā siyuṃ`) by elision of a letter due to the meter of the verse. As it is said: 'The `muraja` and the `maddavīṇa`—this is permitted only on the fringes.'

ပါမင်္ဂသဏ္ဌာနာတိ ပါမင်္ဂဒါမံ ဝိယ စတုရဿသဏ္ဌာနာ. ဧကရဇ္ဇုမယန္တိ နာနာဝဋ္ဋေ ဧကတော ဝဋ္ဋေတွာ ကတံ ရဇ္ဇုမယံ ကာယဗန္ဓနံ ဝတ္တုံ ဝဋ္ဋတီတိ ‘‘ရဇ္ဇုကာ ဒုဿပဋ္ဋာဒီ’’တိ ဧတ္ထ ဧကဝဋ္ဋရဇ္ဇုကာ ဂဟိတာ. ဣဓ ပန နာနာဝဋ္ဋေ ဧကတော ဝဋ္ဋေတွာ ကတာ ဧကာဝ ရဇ္ဇု ဂဟိတာ. တဉ္စာတိ တံ ဝါ နယမ္ပိ ဧကရဇ္ဇုကကာယဗန္ဓနံ ပါမင်္ဂသဏ္ဌာနေန ဂန္ထိတံ. ဧကမ္ပိ စ န ဝဋ္ဋတီတိ ကေဝလမ္ပိ န ဝဋ္ဋတိ.

'`Pāmaṅga`-shape' means square-shaped, like a `pāmaṅga`-rope. 'Made of a single cord': since it is allowable to call a waistband made of cord 'made by twisting many strands into one,' in the phrase 'a cord, a strip of cloth, etc.' a single-strand cord is meant. Here, however, a single cord made by twisting many strands together is meant. 'And that' means that single-cord waistband, by either method, plaited in a `pāmaṅga`-shape. 'Not even one is allowable' means it is not allowable at all.

ဗဟူ [Pg.45] ရဇ္ဇုကေ ဧကတော ကတွာတိ ယောဇနာ. ဝဋ္ဋတိ ဗန္ဓိတုန္တိ မုရဇံ ကလာဗုကဉ္စ န ဟောတိ, ရဇ္ဇုကကာယဗန္ဓနမေဝ ဟောတီတိ အဓိပ္ပာယော. အယံ ပန ဝိနိစ္ဆယော ‘‘ဗဟုရဇ္ဇုကေ ဧကတော ကတွာ ဧကေန နိရန္တရံ ဝေဌေတွာ ကတံ ဗဟုရဇ္ဇုကန္တိ န ဝတ္တဗ္ဗံ, တံ ဝဋ္ဋတီ’’တိ အဋ္ဌကထာဂတော ဣဓ ဝုတ္တော. သိက္ခာဘာဇနဝိနိစ္ဆယေ ‘‘ဗဟုရဇ္ဇုယော ဧကတော ကတွာ ဧကာယ ဝေဌိတံ မုရဇံ နာမာ’’တိ ယံ ဝုတ္တံ, တံ ဣမိနာ ဝိရုဇ္ဈနတော န ဂဟေတဗ္ဗံ.

The construction is: 'having gathered many cords together.' 'It is allowable to be tied'—the intention is that it is not a `muraja` or a `kalābuka`, but is just a cord-waistband. This ruling, however, which comes from the commentary—'What is made by gathering many cords together and wrapping them continuously with one should not be called a "many-corded" one; that is allowable'—is stated here. What is said in the Sikkhābhājanavinicchaya—'What is made by gathering many cords together and wrapping them with one is called a `muraja`'—should not be accepted as it contradicts this.

ဒန္တ-သဒ္ဒေန ဟတ္ထိဒန္တာ ဝုတ္တာ. ဇတူတိ လာခါ. သင်္ခမယန္တိ သင်္ခနာဘိမယံ. ဝိဓကာ မတာတိ ဧတ္ထ ဝေဓိကာတိပိ ပါဌော, ဝိဓပရိယာယော. ကာယဗန္ဓနဝိဓေတိ ကာယဗန္ဓနဿ ဒသာယ ထိရဘာဝတ္ထံ ကဋ္ဌဒန္တာဒီဟိ ကတေ ဝိဓေ. ဝိကာရော အဋ္ဌမင်္ဂလာဒိကော. တတ္ထ တတ္ထာတိ တသ္မိံ တသ္မိံ ဌာနေ. တု-သဒ္ဒေန ဃဋာကာရောပိ ဝဋ္ဋတီတိ ဒီပေတီတိ အတ္ထော ပကာသိတော, တသ္မာ တေန နယေန ကာယဗန္ဓနဝိစာရော ကာတဗ္ဗောတိ.

By the word 'danta,' elephant tusks are meant. 'Jatu' means lac. 'Made of shell' means made from the navel of a conch shell. Regarding 'are considered fasteners,' there is also the reading `vedhikā`, a synonym for `vidha`. 'On the fastener of the waistband' means on the fastener made of wood, ivory, etc., for the sake of making the fringe of the waistband firm. The 'fancy decoration' is the eight auspicious symbols and so on. 'Here and there' means in this or that place. The meaning 'the particle `tu` indicates that even a pot-shape is allowable' is revealed. Therefore, the investigation of the waistband should be done according to that method.

၁၁. အဉ္ဇနိယံ ‘‘ဥဇုကမေဝါ’’တိ ဝုတ္တတ္တာ စတုရဿာဒိသဏ္ဌာနာပိ ဝင်္ကဂတိကာ န ဝဋ္ဋတိ. သိပါဋိကာယာတိ ဝါသိအာဒိဘဏ္ဍပက္ခိပနေ. ဝိနယဝိနိစ္ဆယပ္ပကရဏေ ပန –

11. For an eye-salve container, since it is said 'only straight,' a crooked design is not allowable, even if it is square-shaped. 'In a shoulder bag' means for putting tools like an adze, etc. However, in the Vinayavinicchayappakaraṇa:

‘‘မာလာကမ္မလတာကမ္မ-နာနာရူပဝိစိတ္တိတာ;

န စ ဝဋ္ဋတိ ဘိက္ခူနံ, အဉ္ဇနီ ဇနရဉ္ဇနီ.

An eye-salve container adorned with garland-work, creeper-work, and various figures, for delighting people, is not allowable for bhikkhus.

‘‘တာဒိသံ ပန ဃံသိတွာ, ဝေဌေတွာ သုတ္တကေန ဝါ;

ဝဠဉ္ဇန္တဿ ဘိက္ခုဿ, န ဒေါသော ကောစိ ဝိဇ္ဇတိ.

However, for a bhikkhu who uses such a thing after rubbing it down, or after wrapping it with a thread, there is no fault whatsoever.

‘‘ဝဋ္ဋာ ဝါ စတုရဿာ ဝါ, အဋ္ဌံသာ ဝါပိ အဉ္ဇနီ;

ဝဋ္ဋတေဝါတိ နိဒ္ဒိဋ္ဌာ, ဝဏ္ဏမဋ္ဌာ န ဝဋ္ဋတိ.

An eye-salve container that is round, square, or octagonal is specified as being allowable; one that is colored and polished is not allowable.

‘‘တထာဉ္ဇနိသလာကာပိ, အဉ္ဇနိထဝိကာယ စ;

နာနာဝဏ္ဏေဟိ သုတ္တေဟိ, စိတ္တကမ္မံ န ဝဋ္ဋတိ.

Likewise for an eye-salve stick and for an eye-salve bag, decorative work with threads of various colors is not allowable.

‘‘ဧကဝဏ္ဏေန [Pg.46] သုတ္တေန, သိပါဋိံ ယေန ကေနစိ;

ယံ ကိဉ္စိ ပန သိဗ္ဗေတွာ, ဝဠဉ္ဇန္တဿ ဝဋ္ဋတီ’’တိ. –

But having sewn a shoulder bag or anything whatsoever with a single-colored thread, it is allowable for one who uses it.

အာဂတံ.

Thus it is transmitted.

တဋ္ဋီကာယမ္ပိ မာလာ…ပေ… စိတ္တိတာတိ မာလာကမ္မလတာကမ္မေဟိ စ မိဂပက္ခိရူပါဒိနာနာရူပေဟိ စ ဝိစိတ္တိတာ. ဇနရဉ္ဇနီတိ ဗာလဇနပလောဘိနီ. အဋ္ဌံသာ ဝါပီတိ ဧတ္ထ အပိ-သဒ္ဒေန သောဠသံသာဒီနံ ဂဟဏံ. ဝဏ္ဏမဋ္ဌာတိ မာလာကမ္မာဒိဝဏ္ဏမဋ္ဌာ. အဉ္ဇနီသလာကာပိ တထာ ဝဏ္ဏမဋ္ဌာ န ဝဋ္ဋတီတိ ယောဇနာ. အဉ္ဇနီထဝိကာယ စ နာနာဝဏ္ဏေဟိ သုတ္တေဟိ စိတ္တကမ္မံ န ဝဋ္ဋတီတိ ပါဌော ယုဇ္ဇတိ, ‘‘ထဝိကာပိ ဝါ’’တိ ပါဌော ဒိဿတိ, သော န ဂဟေတဗ္ဗော. ‘‘ပီတာဒိနာ ယေန ကေနစိ ဧကဝဏ္ဏေန သုတ္တေန ပိလောတိကာဒိမယံ ကိဉ္စိပိ သိပါဋိကံ သိဗ္ဗေတွာ ဝဠဉ္ဇန္တဿ ဝဋ္ဋတီတိ ယောဇနာ’’တိ အာဂတံ.

In the Subcommentary also: 'Garlands... etc. ... decorated' means decorated with garland-work, creeper-work, and various forms such as the figures of beasts and birds. 'Delighting people' means alluring foolish people. In the phrase 'or octagonal,' the particle `api` implies the inclusion of sixteen-sided and other shapes. 'Colored and polished' means colored and polished with garland-work and so on. The construction is: 'A collyrium applicator, too, if similarly colored and polished, is not allowable.' The reading, 'And for a collyrium pouch, decorative work with threads of various colors is not allowable,' is suitable. The reading 'or a pouch' is found, but it should not be accepted. It is stated: 'The construction is: It is allowable for one who uses any small pouch, such as one made of cloth scraps, having sewn it with any thread of a single color, such as yellow or another.'

၁၂. အာရကဏ္ဋကာဒီသု အာရကဏ္ဋကေတိ ပေါတ္ထကာဒိအဘိသင်္ခရဏတ္ထံ ကတေ ဒီဃမုခသတ္ထကေ. ဘမကာရာနံ ဒါရုအာဒိလိခနသတ္ထကန္တိ ကေစိ. ဝဋ္ဋမဏိကန္တိ ဝဋ္ဋံ ကတွာ ဥဋ္ဌာပေတဗ္ဗဗုဗ္ဗုဠကံ. အညန္တိ ဣမိနာ ပိဠကာဒိံ သင်္ဂဏှာတိ. ပိပ္ဖလိကေတိ ယံ ကိဉ္စိ ဆေဒနကေ ခုဒ္ဒကသတ္ထေ. မဏိကန္တိ ဧကဝဋ္ဋမဏိ. ပိဠကန္တိ သာသပမတ္တိကာမုတ္တရာဇိသဒိသာ ဗဟုဝဋ္ဋလေခါ. ဣမသ္မိံ အဓိကာရေ အဝုတ္တတ္တာ လေခနိယံ ယံ ကိဉ္စိ ဝဏ္ဏမဋ္ဌံ ဝဋ္ဋတီတိ ဝဒန္တိ. ဝဇိရဗုဒ္ဓိဋီကာယံ ပန ‘‘ကုဉ္စိကာယ သေနာသနပရိက္ခာရတ္တာ သုဝဏ္ဏရူပိယမယာပိ ဝဋ္ဋတီတိ ဆာယာ ဒိဿတိ. ‘ကုဉ္စိကာယ ဝဏ္ဏမဋ္ဌကမ္မံ န ဝဋ္ဋတီ’တိ (ပါရာ. အဋ္ဌ. ၁.၈၅) ဝစနတော အညေ ကပ္ပိယလောဟာဒိမယာဝ ကုဉ္စိကာ ကပ္ပန္တိ ပရိဟရဏီယပရိက္ခာရတ္တာ’’တိ ဝုတ္တံ. အာရကဏ္ဋကော ပေါတ္ထကာဒိကရဏသတ္ထကဇာတိ, အာမဏ္ဍသာရကော အာမလကဖလမယောတိ ဝဒန္တိ.

12. In regard to the awl, etc.: 'Awl' means a long-faced knife made for preparing books and so on. Some say it is a knife for turners to incise wood and so on. 'A round gem' means a bubble-like shape made round and raised up. By 'other,' it includes a pustule and so on. 'Pipphalika' refers to any small cutting knife. 'Gem' means a single round gem. 'Pustule' means many circular marks similar to a line of pearls the size of a mustard seed. Because it is not mentioned in this section, some say that any kind of decorated writing implement is allowable. But in the Vajirabuddhiṭīkā it is said: 'The sense appears that a key, being a requisite of the lodging, is allowable even if made of gold and silver. But since it is said, "Decorative work on a key is not allowable" (Pārā. Aṭṭha. 1.85), other keys made only of allowable metals and so on are suitable, because they are requisites to be carried about.' They say that an awl is a type of knife for making books, etc., and that an āmaṇḍasāraka is made from the āmalaka fruit.

ဝလိတကန္တိ [Pg.47] နခစ္ဆေဒနကာလေ ဒဠှဂ္ဂဟဏတ္ထံ ဝလိယုတ္တမေဝ ကရောန္တိ. တသ္မာ တံ ဝဋ္ဋတီတိ ဣမိနာ အညမ္ပိ ဝိကာရံ ဒဠှီကမ္မာဒိအတ္ထာယ ကရောန္တိ, န ဝဏ္ဏမဋ္ဌတ္ထာယ, တံ ဝဋ္ဋတီတိ ဒီပိတံ, တေန စ ကတ္တရဒဏ္ဍကောဋိယံ အညမညံ သံဃဋ္ဋနေန သဒ္ဒနိစ္ဆရဏတ္ထာယ ကတဝလယာဒိကံ အဝုတ္တမ္ပိ ယတော ဥပပန္နံ ဟောတိ. ဧတ္ထ စ ဒဠှီကမ္မာဒီတိ အာဒိ-သဒ္ဒေန ပရိဿယဝိနောဒနာဒိံ သင်္ဂဏှာတိ, တေန ကတ္တရယဋ္ဌိကောဋိယံ ကတဝလယာနံ အညမညသံဃဋ္ဋနေန သဒ္ဒနိစ္ဆရဏံ ဒီဃဇာတိကာဒိပရိဿယဝိနောဒနတ္ထံ ဟောတိ, တသ္မာ ဝဋ္ဋတီတိ ဒီပေတိ. တေနာဟ အာစရိယဝရော –

"Having a fold": at the time of cutting nails, they make it with a fold for the purpose of a firm grip. Therefore, by the phrase "that is allowable," it is shown that they make other modifications for the purpose of strengthening and so on, not for the purpose of decoration, and that this is allowable. And by that, rings and so on made at the end of the scissor-handle for the purpose of producing a sound by striking against each other, though unmentioned, are therefore suitable. And here, in "strengthening, etc.," the word "etc." includes the dispelling of dangers and so on. Thus, the producing of sound by the striking against each other of rings made at the end of the scissor-stick is for the purpose of dispelling dangers from snakes and so on; therefore, it shows that it is allowable. Hence the excellent teacher said:

‘‘မဏိကံ ပိဠကံ ဝါပိ, ပိပ္ဖလေ အာရကဏ္ဋကေ;

ဌပေတုံ ပန ယံ ကိဉ္စိ, န စ ဝဋ္ဋတိ ဘိက္ခုနော.

But it is not allowable for a bhikkhu to place a gem or a pustule, or anything at all, on a pipphali-knife or an awl.

‘‘ဒဏ္ဍကေပိ ပရိစ္ဆေဒ-လေခါမတ္တံ တု ဝဋ္ဋတိ;

ဝလိတွာ စ နခစ္ဆေဒံ, ကရောန္တီတိ ဟိ ဝဋ္ဋတီ’’တိ.

But on the handle, a mere demarcation line is allowable; and since they make a nail-cutter with a fold, it is allowable.

တဿ ဝဏ္ဏနာယမ္ပိ မဏိကန္တိ ထူလဗုဗ္ဗုဠံ. ပီဠကန္တိ သုခုမဗုဗ္ဗုဠံ. ပိပ္ဖလေတိ ဝတ္ထစ္ဆေဒနသတ္ထေ. အာရကဏ္ဋကေတိ ပတ္တဓာရဝလယာနံ ဝိဇ္ဈနကဏ္ဋကေ. ဌပေတုန္တိ ဥဋ္ဌာပေတုံ. ယံ ကိဉ္စီတိ သေသဝဏ္ဏမဋ္ဌမ္ပိ စ. ဒဏ္ဍကေတိ ပိပ္ဖလိဒဏ္ဍကေ. ယထာဟ ‘‘ပိပ္ဖလိကေပိ မဏိကံ ဝါ ပိဠကံ ဝါ ယံ ကိဉ္စိ ဌပေတုံ န ဝဋ္ဋတိ, ဒဏ္ဍကေ ပန ပရိစ္ဆေဒလေခါ ဝဋ္ဋတီ’’တိ. ပရိစ္ဆေဒလေခါမတ္တန္တိ အာဏိဗန္ဓနဋ္ဌာနံ ပတွာ ပရိစ္ဆိန္ဒနတ္ထံ ဧကာဝ လေခါ ဝဋ္ဋတီတိ. ဝလိတွာတိ ဥဘယကောဋိမုခံ ကတွာ မဇ္ဈေ ဝလိယော ဂါဟေတွာ နခစ္ဆေဒံ ယသ္မာ ကရောန္တိ, တသ္မာ ဝဋ္ဋတီတိ ယောဇနာတိ အာဂတာ.

In its explanation too: 'Gem' means a large bubble. 'Pustule' means a fine bubble. 'Pipphali' means on a cloth-cutting knife. 'Awl' means on the piercing spike of the rings that support a bowl. 'To place' means to raise up. 'Anything at all' means also the remaining decorations. 'On the handle' means on the handle of the pipphali-knife. As it is said: 'On a pipphali-knife, it is not allowable to place a gem or a pustule or anything at all, but on the handle a demarcation line is allowable.' 'A mere demarcation line' means that having reached the place for tying the pin, a single line is allowable for the purpose of demarcation. It is stated: ''With a fold' means that because they make a nail-cutter by making the tips of both ends meet and putting folds in the middle, it is therefore allowable. This is the construction.'

ဥတ္တရာရဏိယံ မဏ္ဍလန္တိ ဥတ္တရာရဏိယာ ပဝေသနတ္ထံ အာဝါဋမဏ္ဍလံ ဟောတိ. ဒန္တကဋ္ဌစ္ဆေဒနဝါသိယံ ဥဇုကမေဝ ဗန္ဓိတုန္တိ သမ္ဗန္ဓော. ဧတ္ထ စ ဥဇုကမေဝါတိ ဣမိနာ ဝင်္ကံ ကတွာ ဗန္ဓိတုံ န [Pg.48] ဝဋ္ဋတီတိ ဒဿေတိ, တေနေဝ အဉ္ဇနိယမ္ပိ တထာ ဒဿိတံ. ဥဘောသု ပဿေသု ဧကပဿေ ဝါတိ ဝစနသေသော, ဝါသိဒဏ္ဍဿ ဥဘောသု ပဿေသု ဒဏ္ဍကောဋီနံ အစလနတ္ထံ ဗန္ဓိတုန္တိ အတ္ထော. ကပ္ပိယလောဟေန စတုရဿံ ဝါ အဋ္ဌံသံ ဝါ ကာတုံ ဝဋ္ဋတီတိ ယောဇနာ.

'A circle on the upper fire-stick' means there is a circular hollow for inserting the upper fire-stick. On the adze for cutting tooth-sticks, it should be bound straight: this is the connection. And here, by 'straight,' it shows that it is not allowable to bind it crookedly; for that same reason, it is shown similarly for the collyrium applicator. 'On both sides or on one side' is the ellipsis. The meaning is that it is bound on both sides of the adze-handle to prevent the ends of the handle from moving. It is allowable to make it square or octagonal with allowable metal: this is the construction.

၁၃. အာမဏ္ဍသာရကေတိ အာမလကဖလာနိ ပိသိတွာ တေန ကက္ကေန ကတတေလဘာဇနေ. တတ္ထ ကိရ ပက္ခိတ္တံ တေလံ သီတံ ဟောတိ. တထာ ဟိ ဝုတ္တံ အာစရိယေန –

13. 'Āmaṇḍasāraka' means in an oil container made from the paste of pounded āmalaka fruits. It is said that oil put therein becomes cool. For so it has been said by the teacher:

‘‘ဥတ္တရာရဏိယံ ဝါပိ, ဓနုကေ ပေလ္လဒဏ္ဍကေ;

မာလာကမ္မာဒိ ယံ ကိဉ္စိ, ဝဏ္ဏမဋ္ဌံ န ဝဋ္ဋတိ.

"On an upper fire-stick, a bow, or a pressing-stick, any kind of decorative work such as garland-work is not allowable.

‘‘သဏ္ဍာသေ ဒန္တကဋ္ဌာနံ, တထာ ဆေဒနဝါသိယာ;

ဒွီသု ပဿေသု လောဟေန, ဗန္ဓိတုံ ပန ဝဋ္ဋတိ.

"On tongs, and likewise on an adze for cutting tooth-sticks, it is, however, allowable to bind it with metal on two sides.

‘‘တထာ ကတ္တရဒဏ္ဍေပိ, စိတ္တကမ္မံ န ဝဋ္ဋတိ;

ဝဋ္ဋလေခါဝ ဝဋ္ဋန္တိ, ဧကာ ဝါ ဒွေပိ ဟေဋ္ဌတော.

"Likewise on a scissor-handle, decorative work is not allowable; only circular lines are allowable, one or two below.

‘‘ဝိသာဏေ နာဠိယံ ဝါပိ, တထေဝါမဏ္ဍသာရကေ;

တေလဘာဇနကေ သဗ္ဗံ, ဝဏ္ဏမဋ္ဌံ တု ဝဋ္ဋတီ’’တိ.

"On a horn or a tube, and likewise on an āmaṇḍasāraka, on any oil container, all decoration is allowable."

ဋီကာယမ္ပိ အရဏိသဟိတေ ဘန္တကိစ္စကရော ဒဏ္ဍော ဥတ္တရာရဏီ နာမ. ဝါပီတိ ပိ-သဒ္ဒေန အဓရာရဏိံ သင်္ဂဏှာတိ. ဥဒုက္ခလဒဏ္ဍဿေတံ အဓိဝစနံ. အဉ္ဆနကယန္တဓနု ဓနုကံ နာမ. မုသလမတ္ထကပီဠနဒဏ္ဍကော ပေလ္လဒဏ္ဍကော နာမ. သဏ္ဍာသေတိ အဂ္ဂိသဏ္ဍာသေ. ဒန္တကဋ္ဌာနံ ဆေဒနဝါသိယာ တထာ ယံ ကိဉ္စိ ဝဏ္ဏမဋ္ဌံ န ဝဋ္ဋတီတိ သမ္ဗန္ဓော. ဒွီသု ပဿေသူတိ ဝါသိယာ ဥဘောသု ပဿေသု. လောဟေနာတိ ကပ္ပိယလောဟေန. ဗန္ဓိတုံ ဝဋ္ဋတီတိ ဥဇုကမေဝ ဝါ စတုရဿံ ဝါ အဋ္ဌံသံ ဝါ ဗန္ဓိတုံ ဝဋ္ဋတိ. သဏ္ဍာသေတိ အဂ္ဂိသဏ္ဍာသေတိ နိဿန္ဒေဟေ ဝုတ္တံ. အဋ္ဌကထာယံ ပနေတ္ထ သူစိသဏ္ဍာသော ဒဿိတော[Pg.49]. ဟေဋ္ဌာတိ ဟေဋ္ဌာ အယောပဋ္ဋဝလယေ. ‘‘ဥပရိ အဟိစ္ဆတ္တကမကုဠမတ္တ’’န္တိ အဋ္ဌကထာယံ ဝုတ္တံ. ဝိသာဏေတိ တေလာသိဉ္စနကဂဝယမဟိံသာဒိသိင်္ဂေ. နာဠိယံ ဝါပီတိ ဝေဠုနာဠိကာဒိနာဠိယံ. အပိ-သဒ္ဒေန အလာဗုံ သင်္ဂဏှာတိ. အာမဏ္ဍသာရကေတိ အာမလကစုဏ္ဏမယတေလဃဋေ. တေလဘာဇနကေတိ ဝုတ္တပ္ပကာရေယေဝ တေလဘာဇနေ. သဗ္ဗံ ဝဏ္ဏမဋ္ဌံ ဝဋ္ဋတီတိ ပုမိတ္ထိရူပရဟိတံ မာလာကမ္မာဒိ သဗ္ဗံ ဝဏ္ဏမဋ္ဌံ ဝဋ္ဋတီတိ အာဂတံ.

In the Subcommentary too: The stick that does the work of turning together with the fire-stick is called the 'upper fire-stick.' By the word 'or,' it includes the lower fire-stick. This is a synonym for a pestle. The bow of a machine for grinding collyrium is called a 'bow.' A stick for pressing the head of a pestle is called a 'pressing-stick.' 'On tongs' means on fire-tongs. The connection is: 'and likewise on an adze for cutting tooth-sticks, any decoration is not allowable.' 'On two sides' means on both sides of the adze. 'With metal' means with allowable metal. 'It is allowable to bind' means it is allowable to bind it straight, or square, or octagonal. 'On tongs means on fire-tongs' is said without doubt. In the Commentary, a needle-tong is shown here. 'Below' means on the iron ring below. It is said in the Commentary: 'Above, it should be just like the bud of a cobra's hood.' 'Horn' means the horn of a gayal, buffalo, etc., for pouring oil. 'Or in a tube' means in a tube such as one of bamboo. By the word 'or,' it includes a gourd. 'Āmaṇḍasāraka' means in an oil-pot made of powdered āmalaka fruit. 'Oil container' means in an oil container of the kind just mentioned. It is stated: 'All decoration is allowable' means that all decoration such as garland-work, excluding male and female figures, is allowable.

ဘူမတ္ထရဏေတိ ကဋသာရာဒိမယေ ပရိကမ္မကတာယ ဘူမိယာ အတ္ထရိတဗ္ဗအတ္ထရဏေ. ပါနီယဃဋေတိ ဣမိနာ သဗ္ဗဘာဇနေ သင်္ဂဏှာတိ. သဗ္ဗံ…ပေ… ဝဋ္ဋတီတိ ယထာဝုတ္တေသု မဉ္စာဒီသု ဣတ္ထိပုရိသရူပမ္ပိ ဝဋ္ဋတိ. တေလဘာဇနေသုယေဝ ဣတ္ထိပုရိသရူပါနံ ပဋိက္ခိပိတတ္တာ တေလဘာဇနေန သဟ အဂဏေတွာ ဝိသုံ မဉ္စာဒီနံ ဂဟိတတ္တာ စာတိ ဝဒန္တိ. ကိဉ္စာပိ ဝဒန္တိ, ဧတေသံ ပန မဉ္စာဒီနံ ဟတ္ထေန အာမသိတဗ္ဗဘဏ္ဍတ္တာ ဣတ္ထိရူပမေတ္ထ န ဝဋ္ဋတီတိ ဂဟေတဗ္ဗံ. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. ပါရာဇိက ၈၅) ပန ‘‘တာလဝဏ္ဋဗီဇနိအာဒီသု ဝဏ္ဏမဋ္ဌကမ္မံ ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ကိဉ္စာပိ တာနိ ကုဉ္စိကာ ဝိယ ပရိဟရဏီယာနိ, အထ ခေါ ဥစ္စာဝစာနိ န ဓာရေတဗ္ဗာနီတိ ပဋိက္ခေပါဘာဝတော ဝုတ္တံ. ကေဝလဉှိ တာနိ ‘‘အနုဇာနာမိ ဘိက္ခဝေ ဝိဓူပနဉ္စ တာလဝဏ္ဋဉ္စာ’’တိအာဒိနာ ဝုတ္တာနိ. ဂဏ္ဌိပဒေ ပန ‘‘တေလဘာဇနေသု ဝဏ္ဏမဋ္ဌကမ္မံ ဝဋ္ဋတိ, သေနာသနပရိက္ခာရတ္တာ ဝုတ္တ’’န္တိ ဝုတ္တံ. အာစရိယဗုဒ္ဓဒတ္တတ္ထေရေနပိ ဝုတ္တမေဝ –

'Ground-covering' means on a covering to be spread on prepared ground, made of rush-mats and so on. By 'water-pot,' it includes all vessels. 'All... etc. ... is allowable' means that on the aforementioned beds, etc., even figures of women and men are allowable. They say this because figures of women and men are prohibited only on oil vessels, and because beds, etc., are taken separately, not counted together with oil vessels. Although they say this, it should be understood that since these items such as beds are things to be touched by hand, a figure of a woman is not allowable here. But in the Vajirabuddhiṭīkā it is said: 'Decorative work is allowable on palm-leaf fans, whisks, and so on.' Although these, like a key, are to be carried about, this is said because of the absence of a prohibition against them. They are simply mentioned in such passages as: 'I allow, bhikkhus, a whisk and a palm-leaf fan.' But in the Gaṇṭhipada it is said: 'Decorative work on oil vessels is allowable; it is said this is because they are requisites of the lodging.' It has also been stated by the Elder Ācariya Buddhādatta:

‘‘ပါနီယဿ ဥဠုင်္ကေပိ, ဒေါဏိယံ ရဇနဿပိ;

ဃဋေ ဖလကပီဌေပိ, ဝလယာဓာရကာဒိကေ.

"On a water ladle, on a trough for dye, on a pot, on a plank-seat, on a bowl-stand and so on,

‘‘တထာ ပတ္တပိဓာနေ စ, တာလဝဏ္ဋေ စ ဗီဇနေ;

ပါဒပုဉ္ဆနိယံ ဝါပိ, သမ္မုဉ္ဇနိယမေဝ စ.

"Likewise on a bowl-lid, on a palm-leaf fan and a whisk, or on a foot-wiper, and on a broom,

‘‘မဉ္စေ [Pg.50] ဘူမတ္ထရေ ပီဌေ, ဘိသိဗိမ္ဗောဟနေသု စ;

မာလာကမ္မာဒိကံ စိတ္တံ, သဗ္ဗမေဝ စ ဝဋ္ဋတီ’’တိ.

"On a bed, a ground-covering, a chair, on a mattress and a pillow, all decorative work such as garland-work is allowable."

၁၄. ဧဝံ သမဏပရိက္ခာရေသု ကပ္ပိယာကပ္ပိယံ ကထေတွာ ဣဒါနိ သေနာသနေ ကထေတုံ ‘‘သေနာသနေ ပနာ’’တျာဒိမာဟ. ဧတ္ထ ပန-သဒ္ဒေါ ဝိသေသဇောတကော. တေန သဗ္ဗရတနမယမ္ပိ ဝဏ္ဏမဋ္ဌကမ္မံ ဝဋ္ဋတိ, ကိမင်္ဂံ ပန အညဝဏ္ဏမဋ္ဌကမ္မန္တိ အတ္ထံ ဇောတေတိ. ယဒိ ဧဝံ ကိသ္မိဉ္စိ ပဋိသေဓေတဗ္ဗေ သန္တေပိ တထာ ဝတ္တဗ္ဗံ သိယာတိ အာဟ ‘‘သေနာသနေ ကိဉ္စိ ပဋိသေဓေတဗ္ဗံ နတ္ထီ’’တိ. ဝုတ္တမ္ပိ စေတံ အာစရိယဗုဒ္ဓဒတ္တတ္ထေရေန –

14. Having thus spoken about the allowable and the unallowable among the requisites of an ascetic, he now says, "But in a lodging…," etc., in order to speak about the lodging. Here the word "but" indicates a distinction. It thereby illuminates the meaning: "Decorative work made of all kinds of gems is allowable, so what to say of other decorative work?" If so, one might have to speak in that way even when there is something to be prohibited. To counter this, he says: "In a lodging, there is nothing to be prohibited." This too has been said by the Elder Ācariya Buddhādatta:

‘‘နာနာမဏိမယတ္ထမ္ဘ-ကဝါဋဒွါရဘိတ္တိကံ;

သေနာသနမနုညာတံ, ကာ ကထာ ဝဏ္ဏမဋ္ဌကေ.

"A dwelling with pillars, doors, and walls made of various gems is allowable; what to say of decorative work?

‘‘သောဝဏ္ဏိယံ ဒွါရကဝါဋဗဒ္ဓံ;

သုဝဏ္ဏနာနာမဏိဘိတ္တိဘူမိံ;

န ကိဉ္စိ ဧကမ္ပိ နိသေဓနီယံ;

သေနာသနံ ဝဋ္ဋတိ သဗ္ဗမေဝါ’’တိ.

"A golden door-panel is fastened; walls and floors are of gold and various gems; not even one thing is to be prohibited; the entire dwelling is allowable."

သမန္တပါသာဒိကာယမ္ပိ ပဌမသံဃာဒိသေသဝဏ္ဏနာယံ (ပါရာ. အဋ္ဌ. ၂.၂၈၁) ‘‘သေနာသနပရိဘောဂေါ ပန သဗ္ဗကပ္ပိယော, တသ္မာ ဇာတရူပရဇတမယာ သဗ္ဗေပိ သေနာသနပရိက္ခာရာ အာမာသာ. ဘိက္ခူနံ ဓမ္မဝိနယဝဏ္ဏနဋ္ဌာနေ ရတနမဏ္ဍပေ ကရောန္တိ ဖလိကတ္ထမ္ဘေ ရတနဒါမပဋိမဏ္ဍိတေ. တတ္ထ သဗ္ဗုပကရဏာနိ ဘိက္ခူနံ ပဋိဇဂ္ဂိတုံ ဝဋ္ဋန္တီ’’တိ အာဂတံ. တဿာ ဝဏ္ဏနာယံ ပန ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၂၈၁) ‘‘သဗ္ဗကပ္ပိယောတိ ယထာဝုတ္တသုဝဏ္ဏာဒိမယာနံ သေနာသနပရိက္ခာရာနံ အာမသနဂေါပနာဒိဝသေန ပရိဘောဂေါ သဗ္ဗထာ ကပ္ပိယောတိ အဓိပ္ပာယော. တေနာဟ ‘တသ္မာ’တိအာဒိ. ‘ဘိက္ခူနံ ဓမ္မဝိနယဝဏ္ဏနဋ္ဌာနေ’တိ ဝုတ္တတ္တာ သံဃိကမေဝ [Pg.51] သုဝဏ္ဏမယံ သေနာသနံ သေနာသနပရိက္ခာရာ စ ဝဋ္ဋန္တိ, န ပုဂ္ဂလိကာနီတိ ဝေဒိတဗ္ဗ’’န္တိ ဝဏ္ဏိတံ.

In the commentary on the first Saṅghādisesa in the Samantapāsādikā, it is stated: “The use of lodgings, however, is entirely allowable; therefore, all lodging accessories made of gold and silver are allowable to be touched. For the purpose of explaining the Dhamma and Vinaya to the bhikkhus, they construct a jeweled pavilion with crystal pillars adorned with jeweled garlands. There, all furnishings are allowable for the bhikkhus to maintain.” In the sub-commentary on this, the Vimativinodanī, it is explained: “‘Entirely allowable’ means that the use of lodging accessories made of gold and the like, through touching, protecting, and so on, is entirely allowable in every way; this is the intended meaning. Therefore, it is said, ‘Therefore,’ etc. Since it is stated ‘for the purpose of explaining the Dhamma and Vinaya to the bhikkhus,’ it should be understood that a golden lodging and its accessories, being communal property, are allowable, not personal belongings.”

သေနာသနက္ခန္ဓကဝဏ္ဏနာယမ္ပိ သမန္တပါသာဒိကာယံ (စူဠဝ. အဋ္ဌ. ၃၂၀) ‘သဗ္ဗံ ပါသာဒပရိဘောဂန္တိ သုဝဏ္ဏရဇတာဒိဝိစိတြာနိ ကဝါဋာနိ မဉ္စပီဌာနိ တာလဝဏ္ဋာနိ သုဝဏ္ဏရဇတမယပါနီယဃဋပါနီယသရာဝါနိ ယံ ကိဉ္စိ စိတ္တကမ္မကတံ, သဗ္ဗံ ဝဋ္ဋတိ. ပါသာဒဿ ဒါသိဒါသံ ခေတ္တံ ဝတ္ထုံ ဂေါမဟိံသံ ဒေမာတိ ဝဒန္တိ, ပါဋေက္ကံ ဂဟဏကိစ္စံ နတ္ထိ, ပါသာဒေ ပဋိဂ္ဂဟိတေ ပဋိဂ္ဂဟိတမေဝ ဟောတိ. ဂေါနကာဒီနိ သံဃိကဝိဟာရေ ဝါ ပုဂ္ဂလိကဝိဟာရေ ဝါ မဉ္စပီဌေသု အတ္ထရိတွာ ပရိဘုဉ္ဇိတုံ န ဝဋ္ဋန္တိ, ဓမ္မာသနေ ပန ဂိဟိဝိကတနီဟာရေန လဗ္ဘန္တိ, တတြာပိ နိပဇ္ဇိတုံ န ဝဋ္ဋတီ’’တိ အာဂတံ. တဿာ ဝဏ္ဏနာယံ ပန ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. စူဠဝဂ္ဂ ၂.၃၂၀) ‘‘သုဝဏ္ဏရဇတာဒိဝိစိတြာနီတိ သံဃိကသေနာသနံ သန္ဓာယ ဝုတ္တံ, ပုဂ္ဂလိကံ ပန သုဝဏ္ဏာဒိဝိစိတြံ ဘိက္ခုဿ သမ္ပဋိစ္ဆိတုမေဝ န ဝဋ္ဋတိ ‘န တွေဝါဟံ ဘိက္ခဝေ ကေနစိ ပရိယာယေန ဇာတရူပရဇတံ သာဒိတဗ္ဗ’န္တိ (မဟာဝ. ၂၉၉) ဝုတ္တတ္တာ, တေနေဝေတ္ထ အဋ္ဌကထာယံ ‘သံဃိကဝိဟာရေ ဝါ ပုဂ္ဂလိကဝိဟာရေ ဝါ’တိ န ဝုတ္တံ, ဂေါနကာဒိအကပ္ပိယဘဏ္ဍဝိသယေဝ ဧဝံ ဝုတ္တံ, ဧကဘိက္ခုဿပိ တေသံ ဂဟဏေ ဒေါသာဘာဝါ’’တိ ဝဏ္ဏိတံ.

In the commentary on the Senāsanakkhandhaka, the Samantapāsādikā (Cūḷavagga Aṭṭhakathā 320) states: “All furnishings of a residence—such as doors variegated with gold, silver, and so forth; beds; chairs; palm-leaf fans; drinking pots and drinking bowls made of gold and silver; and any crafted item—are allowable. If they say, ‘We give male and female slaves, fields, land, cattle, and buffaloes to the residence,’ there is no need for individual acceptance; when the residence is accepted, these are accepted as well. However, items like woollen rugs with long fleece and so forth are not to be used by spreading them on beds or chairs in either a Sangha dwelling or a personal dwelling. On the Dhamma seat, however, they may be obtained by way of being disposed of by a layperson, but even there, it is not allowable to lie down on them.” In its commentary, the Vimativinodanī (Vimativinodanī-ṭīkā, Cūḷavagga 2.320), it is explained: “The phrase ‘variegated with gold, silver, and so forth’ is said in reference to a Sangha lodging. But a personal item variegated with gold and so forth is not allowable for a bhikkhu even to accept, because it is said, ‘Bhikkhus, I do not in any way allow gold and silver to be accepted’ (Mahāvagga 299). For that very reason, in the commentary here, the phrase ‘in either a Sangha dwelling or a personal dwelling’ was not stated in this context; it was stated thus only concerning unallowable articles like woollen rugs, because there is no fault for even a single bhikkhu in accepting them.”

တသ္မိံယေဝ ခန္ဓကေ အဋ္ဌကထာယံ (စူဠဝ. အဋ္ဌ. ၃၂၁) ‘‘သစေပိ ရာဇရာဇမဟာမတ္တာဒယော ဧကပ္ပဟာရေနေဝ မဉ္စသတံ ဝါ မဉ္စသဟဿံ ဝါ ဒေန္တိ, သဗ္ဗေ ကပ္ပိယမဉ္စာ သမ္ပဋိစ္ဆိတဗ္ဗာ, သမ္ပဋိစ္ဆိတွာ ဝုဍ္ဎပဋိပါဋိယာ သံဃိကပရိဘောဂေန ပရိဘုဉ္ဇထာတိ ဒါတဗ္ဗာ, ပုဂ္ဂလိကဝသေန န ဒါတဗ္ဗာ’’တိ အာဂတံ. တဿာ ဝဏ္ဏနာယံယေဝ ဝိမတိဝိနောဒနိယံ ‘‘ကပ္ပိယမဉ္စာ သမ္ပဋိစ္ဆိတဗ္ဗာတိ ဣမိနာ သုဝဏ္ဏာဒိဝိစိတ္တံ အကပ္ပိယမဉ္စံ ‘သံဃဿာ’တိ ဝုတ္တေပိ သမ္ပဋိစ္ဆိတုံ န ဝဋ္ဋတီတိ ဒဿေတိ, ‘ဝိဟာရဿ ဒေမာ’တိ ဝုတ္တေ သံဃဿေဝ [Pg.52] ဝဋ္ဋတိ, န ပုဂ္ဂလဿ ခေတ္တာဒိ ဝိယာတိ ဒဋ္ဌဗ္ဗ’’န္တိ ဝဏ္ဏိတံ, တသ္မာ ဘဂဝတော အာဏံ သမ္ပဋိစ္ဆန္တေဟိ လဇ္ဇိပေသလဗဟုဿုတသိက္ခာကာမဘူတေဟိ ဘိက္ခူဟိ သုဋ္ဌု မနသိကာတဗ္ဗမိဒံ ဌာနံ.

In that same section, in the commentary (Cūḷavagga Aṭṭhakathā 321), it is stated: “Even if kings, royal ministers, or others offer a hundred or a thousand beds at once, all allowable beds should be accepted. Having accepted them, they should be given for the Sangha's use, to be used according to seniority; they should not be given for personal use.” In the explanation of that, the Vimativinodanī says: “By the phrase ‘allowable beds should be accepted,’ it is shown that even if an unallowable bed, ornamented with gold and the like, is offered ‘to the Sangha,’ it is not allowable to accept it. If someone says, ‘We give this to the monastery,’ it is allowable only for the Sangha, not for an individual, just as with fields and the like. This should be understood.” Therefore, this point should be carefully considered by bhikkhus who are conscientious, virtuous, learned, and desirous of training, as they accept the Blessed One’s instruction.

နနု စ သေနာသနေ ဝိရုဒ္ဓသေနာသနံ နာမ ပဋိသေဓေတဗ္ဗံ အတ္ထိ, အထ ကသ္မာ ‘‘သေနာသနေ ကိဉ္စိ ပဋိသေဓေတဗ္ဗံ နတ္ထီ’’တိ ဝုတ္တန္တိ စောဒနံ သန္ဓာယာဟ ‘‘အညတြ ဝိရုဒ္ဓသေနာသနာ’’တိ. တဿတ္ထော – ဝိရုဒ္ဓသေနာသနာ ဝိရုဒ္ဓသေနာသနံ အညတြ ဌပေတွာ အညံ ဝဏ္ဏမဋ္ဌကမ္မာဒိကမ္မံ သန္ဓာယ သေနာသနေ ကိဉ္စိ ပဋိသေဓေတဗ္ဗံ နတ္ထီတိ ဝုတ္တံ, န တဒဘာဝေါတိ. ယဒိ ဧဝံ တံ ဝိရုဒ္ဓသေနာသနံ အာစရိယေန ဝတ္တဗ္ဗံ, ကတမံ ဝိရုဒ္ဓသေနာသနံ နာမာတိ ပုစ္ဆာယမာဟ ‘‘ဝိရုဒ္ဓ…ပေ… ဝုစ္စတီ’’တိ. တတ္ထ အညေသန္တိ သီမဿာမိကာနံ. ရာဇဝလ္လဘေဟီတိ လဇ္ဇိပေသလာနံ ဥပေါသထာဒိအန္တရာယကရာ အလဇ္ဇိနော ဘိန္နလဒ္ဓိကာ စ ဘိက္ခူ အဓိပ္ပေတာ တေဟိ သဟ ဥပေါသထာဒိကရဏာယောဂတော. တေန စ ‘‘သီမာယာ’’တိ ဝုတ္တံ. တေသံ လဇ္ဇိပရိသာတိ တေသံ သီမဿာမိကာနံ အနုဗလံ ဒါတုံ သမတ္ထာ လဇ္ဇိပရိသာ. ဘိက္ခူဟိ ကတန္တိ ယံ အလဇ္ဇီနံ သေနာသနဘေဒနာဒိကံ လဇ္ဇိဘိက္ခူဟိ ကတံ, တံ သဗ္ဗံ သုကတမေဝ အလဇ္ဇိနိဂ္ဂဟတ္ထာယ ပဝတ္တေတဗ္ဗတော.

“But is there not something called an ‘opposing lodging’ that should be prohibited in regard to lodgings? So why was it said, ‘There is nothing to be prohibited in regard to lodgings’?” In reference to this objection, it is said, “except for an opposing lodging.” The meaning is this: it was said, “There is nothing to be prohibited in regard to lodgings,” with reference to other work such as painting, polishing, and so forth, setting aside an opposing lodging; it was not said because there is no such thing. If so, the teacher should state what that opposing lodging is. When asked, “What is called an opposing lodging?” he says, “Opposing... is called...” Here, “of others” means of the owners of the boundary. “By those beloved by the king” refers to shameless bhikkhus with deviant views who are favorites of the king and who cause obstruction to the Uposatha and other observances of the conscientious and virtuous, because it is improper to perform the Uposatha and other observances with them. And for that reason, it is said, “of the boundary.” “Their assembly of the modest” means the assembly of the modest who are capable of giving support to those owners of the boundary. “Done by the bhikkhus” means that whatever is done by the modest bhikkhus to the shameless ones, such as the breaking up of their lodgings, is all well done, because it should be carried out for the purpose of restraining the shameless.

ဧတ္ထ စ သိယာ – ‘‘အညေသံ သီမာယာ’’တိ အဋ္ဌကထာယံ ဝုတ္တံ, သီမာ နာမ ဗဟုဝိဓာ, ကတရသီမံ သန္ဓာယာတိ? ဗဒ္ဓသီမံ သန္ဓာယာတိ ဒဋ္ဌဗ္ဗံ. ကထံ ဝိညာယတီတိ စေ? ‘‘မာ အမှာကံ ဥပေါသထပဝါရဏာနံ အန္တရာယမကတ္ထာ’’တိ အဋ္ဌကထာယမေဝ ဝုတ္တတ္တာ, သာရတ္ထဒီပနိယမ္ပိ (သာရတ္ထ.ဋီ. ၂.၈၅) ‘‘ဥပေါသထပဝါရဏာနံ အန္တရာယကရာ အလဇ္ဇိနော ရာဇကုလူပကာ ဝုစ္စန္တီ’’တိ ဝုတ္တတ္တာ, ဥပေါသထာဒိဝိနယကမ္မခေတ္တဘူတာယ ဧဝ သီမာယ ဣဓ အဓိပ္ပေတတ္တာ[Pg.53]. ယဒိ ဧဝံ ဂါမသီမသတ္တဗ္ဘန္တရသီမဥဒကုက္ခေပသီမာယောပိ တံခေတ္တဘူတာ ဧဝ, တသ္မာ တာပိ သန္ဓာယာတိ ဝတ္တဗ္ဗန္တိ? န ဝတ္တဗ္ဗံ တာသံ အဗဒ္ဓသီမတ္တာ, န တေ တာသံ သာမိကာ, ဗဒ္ဓသီမာယေဝ ဘိက္ခူနံ ကိရိယာယ သိဒ္ဓတ္တာ တာသံယေဝ တေ သာမိကာ. တေန ဝုတ္တံ ‘‘ယံ ပန သီမဿာမိကေဟိ ဘိက္ခူဟီ’’တိ. ယံ ပန ဝဒန္တိ ‘‘ဥပစာရသီမာပိ တံခေတ္တဘူတာ’’တိ, တံ န ဂဟေတဗ္ဗံ, တဿာ တဒက္ခေတ္တဘာဝံ ဥပရိ သီမာဝိနိစ္ဆယကထာဒီသု (ဝိ. သင်္ဂ. အဋ္ဌ. ၁၅၆ အာဒယော) ကထယိဿာမ. အပိစ ဂါမသီမာယ အညေသံ သေနာသနကရဏဿ ပဋိသေဓိတုမယုတ္တတ္တာ သတ္တဗ္ဘန္တရဥဒကုက္ခေပသီမာနဉ္စ သဗ္ဗဒါ အတိဋ္ဌနတော ဗဒ္ဓသီမာယေဝ အဓိပ္ပေတာတိ ဝိညာယတီတိ.

Here, it might be asked: In the commentary it is said, ‘of others’ boundary.’ Boundaries are of many kinds; which boundary is intended? It should be understood as referring to a fixed boundary. If it is asked, ‘How is this known?’ (we reply) because it is stated in the commentary itself, ‘Do not cause obstruction to our Uposatha and Pavāraṇā,’ and also in the Sāratthadīpanī (Sāratthadīpanī-ṭīkā 2.85) it is stated, ‘shameless ones associated with royal families who are obstructors of Uposatha and Pavāraṇā are spoken of,’ and because only the boundary that serves as the field for Vinaya acts like the Uposatha is intended here. If that is so, then should it not be said that village boundaries, seven-abbhantara boundaries, and water-throwing boundaries are also intended, since they too serve as such fields? It should not be said so, because those are unfixed boundaries, and they (the bhikkhus) are not their owners. Because only a fixed boundary is established by an act of the bhikkhus, they are the owners of it alone. Therefore, it is said, ‘that which is by the bhikkhus who are the owners of the boundary.’ As for what some say, ‘even a vicinity boundary serves as such a field,’ that should not be accepted; we will discuss its unsuitability as such a field later in the sections on the determination of boundaries (Vinayasaṅgaha-aṭṭhakathā 156, etc.). Moreover, since it is improper to prohibit others from building lodgings within a village boundary, and since seven-abbhantara and water-throwing boundaries are not always permanent, it is understood that only a fixed boundary is intended here.

ဆိန္ဒာပေယျ ဝါ ဘိန္ဒာပေယျ ဝါ, အနုပဝဇ္ဇောတိ ဣဒံ သဗ္ဗမတ္တိကာမယကုဋီ ဝိယ သဗ္ဗထာ အနုပယောဂါရဟံ သန္ဓာယ ဝုတ္တံ. ယံ ပန ပဉ္စဝဏ္ဏသုတ္တေဟိ ဝိနဒ္ဓဆတ္တာဒိကံ, တတ္ထ အကပ္ပိယဘာဂေါဝ ဆိန္ဒိတဗ္ဗော, န တဒဝသေသော, တဿ ကပ္ပိယတ္တာတိ ဆိန္ဒန္တော ဥပဝဇ္ဇောဝ ဟောတိ. တေနေဝ ဝုတ္တံ ‘‘ဃဋကမ္ပိ ဝါဠရူပမ္ပိ ဆိန္ဒိတွာ ဓာရေတဗ္ဗ’’န္တိအာဒိ.

“He may have it cut or broken; he is blameless”—this is said with reference to something entirely unfit for use, like a hut made entirely of clay. But as for an item bound with five-colored threads, like a canopy and so on, only the unallowable portion should be cut off, not the remainder, because that is allowable. Therefore, one who cuts it (the allowable remainder) is blameworthy. For this reason, it is said: “Even a small pot or a figure of a wild animal should be cut off and may be kept,” and so on.

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus in the Vinayālaṅkāra, which is an explanation of the Vinayasaṅgaha,

ပရိက္ခာရဝိနိစ္ဆယကထာလင်္ကာရော နာမ

The Ornament of the Discourse on the Determination of Requisites,

ဒုတိယော ပရိစ္ဆေဒေါ.

The Second Chapter.

၃. ဘေသဇ္ဇာဒိကရဏဝိနိစ္ဆယကထာ

3. The Discourse on the Determination of Preparing Medicines and Other Items

၁၅. ဧဝံ ပရိက္ခာရဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ဘေသဇ္ဇကရဏပရိတ္တပဋိသန္ထာရာနံ ဝိနိစ္ဆယံ ကထေတုံ ‘‘ဘေသဇ္ဇာ’’တိအာဒိမာဟ. တတ္ထ ဘိသက္ကဿ ဣဒံ ကမ္မံ ဘေသဇ္ဇံ. ကိံ တံ? တိကိစ္ဆနံ[Pg.54]. ကရိယတေ ကရဏံ, ဘေသဇ္ဇဿ ကရဏံ ဘေသဇ္ဇကရဏံ, ဝေဇ္ဇကမ္မကရဏန္တိ ဝုတ္တံ ဟောတိ. ပရိသမန္တတော တာယတိ ရက္ခတီတိ ပရိတ္တံ, အာရက္ခာတိ အတ္ထော. ပဋိသန္ထရဏံ ပဋိသန္ထာရော, အတ္တနာ သဒ္ဓိံ အညေသံ သမ္ဗန္ဓကရဏန္တိ အတ္ထော. တတ္ထ ယော ဝိနိစ္ဆယော မာတိကာယံ ‘‘ဘေသဇ္ဇကရဏမ္ပိ စ ပရိတ္တံ, ပဋိသန္ထာရော’’တိ (ဝိ. သင်္ဂ. အဋ္ဌ. ဂန္ထာရမ္ဘကထာ) မယာ ဝုတ္တော, တသ္မိံ သမဘိနိဝိဋ္ဌေ ဘေသဇ္ဇကရဏဝိနိစ္ဆယေ. သဟဓမ္မော ဧတေသန္တိ သဟဓမ္မိကာ, တေသံ, ဧကဿ သတ္ထုနော သာသနေ သဟသိက္ခမာနဓမ္မာနန္တိ အတ္ထော. အထ ဝါ သဟဓမ္မေ နိယုတ္တာ သဟဓမ္မိကာ, တေသံ, သဟဓမ္မသင်္ခါတေ သိက္ခာပဒေ သိက္ခမာနဘာဝေန နိယုတ္တာနန္တိ အတ္ထော. ဝိဝဋ္ဋနိဿိတသီလာဒိယုတ္တဘာဝေန သမတ္တာ သမသီလသဒ္ဓါပညာနံ. ဧတေန ဒုဿီလာနံ ဘိန္နလဒ္ဓိကာနဉ္စ အကာတုမ္ပိ လဗ္ဘတီတိ ဒဿေတိ.

15. Having thus explained the determination of requisites, now, to explain the determination concerning the preparation of medicines, protection, and hospitable reception, he begins with the word “medicines.” Herein, for a physician, this work is medicine. What is that? Treatment. `Karaṇa` is the act of doing, thus `bhesajjakaraṇa` means the preparation of medicine—it means the work of a physician. `Paritta` means what protects and guards from all around—it signifies protection. `Paṭisanthāra` means a hospitable reception, that is, the act of making a connection with others. Herein, the determination stated in the matrix as “the preparation of medicine, and also protection and a hospitable reception,” is established in the determination of the preparation of medicine. “Those who share the Dhamma” (`sahadhammikā`) refers to those who train together in the same Teacher’s dispensation. Alternatively, `sahadhammikā` means those devoted to the same Dhamma—those engaged in training in the training rule designated as the common Dhamma. Being complete through possessing virtue, etc., that is dependent on what is contrary to the round of existence, it refers to those of equal virtue, faith, and wisdom. This shows that it is permissible not to do this for the immoral and for those of divergent views.

ဉာတကပဝါရိတဋ္ဌာနတော ဝါတိ အတ္တနော ဝါ တေသံ ဝါ ဉာတကပဝါရိတဋ္ဌာနတော. န ကရိယိတ္ထာတိ အကတာ, အယုတ္တဝသေန အကတပုဗ္ဗာ ဝိညတ္တိ အကတဝိညတ္တိ. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. ပါရာဇိက ၁၈၆) ပန ‘‘အကတဝိညတ္တိယာတိ န ဝိညတ္တိယာ. သာ ဟိ အနနုညာတတ္တာ ကတာပိ အကတာ ဝိယာတိ အကတဝိညတ္တိ, ‘ဝဒေယျာထ ဘန္တေ ယေနတ္ထော’တိ ဧဝံ အကတဋ္ဌာနေ ဝိညတ္တိ အကတဝိညတ္တီတိ လိခိတ’’န္တိ ဝုတ္တံ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၁၈၅) ‘‘ဂိလာနဿ အတ္ထာယ အပ္ပဝါရိတဋ္ဌာနတော ဝိညတ္တိယာ အနုညာတတ္တာ ကတာပိ အကတာ ဝိယာတိ အကတဝိညတ္တိ, ‘ဝဒ ဘန္တေ ပစ္စယေနာ’တိ ဧဝံ အကတပဝါရဏဋ္ဌာနေ စ ဝိညတ္တိ အကတဝိညတ္တီ’’တိ.

“Or from a place of invitation by relatives” (`Ñātakapavāritaṭṭhānato vā`) means from a place where one has been invited by one’s own or their relatives. “Not done” (`Na kariyitthā`) means `akatā`; a request (`viññatti`) not previously made because it is improper is an `akataviññatti`. The Vajirabuddhiṭīkā states: “By `akataviññatti` is meant not by a request. For since it is unallowed, even if it is made it is as if not made—thus it is called `akataviññatti`. The phrase ‘Speak, venerable sirs, about what is needed’ is written as a request in a place where it should not be made, hence `akataviññatti`.” The Sāratthadīpanī states: “Since a request from an uninvited place is allowed for the sake of the sick, a request made otherwise, even if made, is as if not made—thus it is an `akataviññatti`. And a request in a place where no invitation has been made, such as, ‘Speak, venerable sir, about the requisite,’ is an `akataviññatti`.”

၁၆. ပဋိယာဒိယတီတိ သမ္ပာဒေတိ. အကာတုံ န ဝဋ္ဋတီတိ ဧတ္ထ ဒုက္ကဋန္တိ ဝဒန္တိ, အယုတ္တတာဝသေန ပနေတ္ထ အကရဏပ္ပဋိက္ခေပေါ ဝုတ္တော, န အာပတ္တိဝသေနာတိ ဂဟေတဗ္ဗံ. သဗ္ဗံ [Pg.55] ပရိကမ္မံ အနာမသန္တေနာတိ မာတုဂါမသရီရာဒီနံ အနာမာသတ္တာ ဝုတ္တံ. ယာဝ ဉာတကာ န ပဿန္တီတိ ယာဝ တဿ ဉာတကာ န ပဿန္တိ. ‘‘တိတ္ထိယဘူတာနံ မာတာပိတူနံ သဟတ္ထာ ဒါတုံ န ဝဋ္ဋတီ’’တိ ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. ပါရာဇိက ၁၈၆) ဝုတ္တံ.

16. “`Paṭiyādiyati`” means to prepare. Regarding “It is not proper not to do it” (`Akātuṃ na vaṭṭati`), here they say it is a `dukkaṭa` offense. But it should be understood that here the prohibition against not doing it is stated on account of impropriety, not on account of an offense. “All the preliminary work without touching” (`Sabbaṃ parikammaṃ anāmasantena`) is said because one does not touch the bodies of women, etc. “Until the relatives see” (`Yāva ñātakā na passanti`) means until his relatives see. The Vajirabuddhiṭīkā states: “It is not permissible to give with one's own hand to parents who have become adherents of other sects.”

၁၇. ပိတု ဘဂိနီ ပိတုစ္ဆာ. မာတု ဘာတာ မာတုလော. နပ္ပဟောန္တီတိ ကာတုံ န သက္ကောန္တီတိ ဋီကာသု ဝုတ္တံ. ‘‘တေသံယေဝ သန္တကံ ဘေသဇ္ဇံ ဂဟေတွာ ကေဝလံ ယောဇေတွာ ဒါတဗ္ဗ’’န္တိ ဝတွာ ‘‘သစေ ပန နပ္ပဟောန္တိ ယာစန္တိ စ, ဒေထ နော ဘန္တေ, တုမှာကံ ပဋိဒဿာမာ’’တိ ဝုတ္တတ္တာ ပန တေသံ ဘေသဇ္ဇဿ အပ္ပဟောနကတ္တာ ဘေသဇ္ဇမေဝ ယာစန္တီတိ အဋ္ဌကထာဓိပ္ပာယော ဒိဿတိ, ဝီမံသိတဗ္ဗော. န ယာစန္တီတိ လဇ္ဇာယ န ယာစန္တိ, ဂါရဝေန ဝါ. ‘‘အာဘောဂံ ကတွာ’’တိ ဝုတ္တတ္တာ အညထာ ဒေန္တဿ အာပတ္တိယေဝ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၁၈) ပန ‘‘အာဘောဂံ ကတွာတိ ဣဒံ ကတ္တဗ္ဗကရဏဒဿနဝသေန ဝုတ္တံ, အာဘောဂံ ပန အကတွာပိ ဒါတုံ ဝဋ္ဋတီတိ တီသု ဂဏ္ဌိပဒေသု လိခိတ’’န္တိ ဝုတ္တံ. ပေါရာဏဋီကာယမ္ပိ တဒေဝ ဂဟေတွာ လိခိတံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၁၈၅) ပန တံ ဝစနံ ပဋိက္ခိတ္တံ. ဝုတ္တဉှိ တတ္ထ ကေစိ ပန ‘‘အာဘောဂံ အကတွာပိ ဒါတုံ ဝဋ္ဋတီတိ ဝဒန္တိ, တံ န ယုတ္တံ ဘေသဇ္ဇကရဏဿ, ပါဠိယံ ‘အနာပတ္တိ ဘိက္ခု ပါရာဇိကဿ, အာပတ္တိ ဒုက္ကဋဿာ’တိ ဧဝံ အန္တရာပတ္တိဒဿနဝသေန သာမညတော ပဋိက္ခိတ္တတ္တာ, အဋ္ဌကထာယံ အဝုတ္တပ္ပကာရေန ကရောန္တဿ သုတ္တေနေဝ အာပတ္တိသိဒ္ဓါတိ ဒဋ္ဌဗ္ဗာ. တေနေဝ အဋ္ဌကထာယမ္ပိ ‘တေသညေဝ သန္တက’န္တိအာဒိ ဝုတ္တ’’န္တိ.

17. A father's sister is the paternal aunt. A mother's brother is the maternal uncle. “They are unable” (`Nappahonti`) means they are incapable of doing so, as stated in the subcommentaries. Having stated, “Taking the medicine belonging to them alone, it should be given after merely mixing it,” and that “if they are unable and request, saying, ‘Give it to us, venerable sir, we will repay you,’” then, due to their inability regarding the medicine, it appears that they are requesting the medicine itself—this seems to be the commentary's intention, which should be investigated. “They do not request” (`Na yācanti`) means they do not ask out of shame or out of respect. Since it is stated, “Having made a reflection,” giving it otherwise incurs an offense. However, in the Sāratthadīpanī, it is stated: “‘Having made a reflection’—this is said by way of showing what ought to be done. But it is permissible to give even without making a reflection—this is written in three Gaṇṭhipadas.” The Old Subcommentary also records the same. But in the Vimativinodanī, that statement is rejected. For it is said there: “Some say that it is permissible to give even without making a reflection, but this is not proper for the preparation of medicine. For in the Pāḷi it is generally rejected by way of showing an intermediate offense thus: ‘There is no `pārājika` offense for the bhikkhu, but there is an offense of `dukkaṭa`.’ It should be seen that for one who acts in a way not stated in the commentary, an offense is established by the Sutta itself. Therefore, even in the commentary, it is said, ‘belonging to them alone,’ etc.”

ဧတေ ဒသ ဉာတကေ ဌပေတွာတိ တေသံ ပုတ္တနတ္တာဒယောပိ တပ္ပဋိဗဒ္ဓတ္တာ ဉာတကာ ဧဝါတိ တေပိ ဧတ္ထေဝ သင်္ဂဟိတာ. တေန အညေသန္တိ ဣမိနာ အညာတကာနံ ဂဟဏံ ဝေဒိတဗ္ဗံ[Pg.56]. တေနေဝါဟ ‘‘ဧတေသံ ပုတ္တပရမ္ပရာယာ’’တိအာဒိ. ကုလပရိဝဋ္ဋာတိ ကုလာနံ ပဋိပါဋိ, ကုလပရမ္ပရာတိ ဝုတ္တံ ဟောတိ. ဘေသဇ္ဇံ ကရောန္တဿာတိ ယထာဝုတ္တဝိဓိနာ ကရောန္တဿ, ‘‘တာဝကာလိကံ ဒဿာမီ’’တိ အာဘောဂံ အကတွာ ဒေန္တဿပိ ပန အန္တရာပတ္တိဒုက္ကဋံ ဝိနာ မိစ္ဆာဇီဝနံ ဝါ ကုလဒူသနံ ဝါ န ဟောတိယေဝ. တေနာဟ ‘‘ဝေဇ္ဇကမ္မံ ဝါ ကုလဒူသကာပတ္တိ ဝါ န ဟောတီ’’တိ. ဉာတကာနဉှိ သန္တကံ ယာစိတွာပိ ဂဟေတုံ ဝဋ္ဋတိ, တသ္မာ တတ္ထ ကုလဒူသနာဒိ န သိယာ. သာရတ္ထဒီပနိယမ္ပိ (သာရတ္ထ. ဋီ. ၂.၁၈၅) ‘‘မယှံ ဒဿန္တိ ကရိဿန္တီတိ ပစ္စာသာယ ကရောန္တဿပိ ယာစိတွာ ဂဟေတဗ္ဗဋ္ဌာနတာယ ဉာတကေသု ဝေဇ္ဇကမ္မံ ဝါ ကုလဒူသကာပတ္တိ ဝါ န ဟောတီတိ ဝဒန္တီ’’တိ ဝုတ္တံ. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. ပါရာဇိက ၁၈၆) ပန ‘‘ဝေဇ္ဇကမ္မံ ဝါ ကုလဒူသကာပတ္တိ ဝါ န ဟောတီတိ ဝစနတော ယာဝ သတ္တမော ကုလပရိဝဋ္ဋော, တာဝ ဘေသဇ္ဇံ ကာတုံ ဝဋ္ဋတီတိ ဝဒန္တီ’’တိ ဧတ္တကမေဝ ဝုတ္တံ. သဗ္ဗပဒေသု ဝိနိစ္ဆယော ဝေဒိတဗ္ဗောတိ ‘‘စူဠမာတုယာ’’တိအာဒီသု သဗ္ဗပဒေသု စူဠမာတုယာ သာမိကောတိအာဒိနာ ယောဇေတွာ ဟေဋ္ဌာ ဝုတ္တနယေနေဝ ဝိနိစ္ဆယော ဝေဒိတဗ္ဗော.

Regarding “Setting aside these ten relatives”: their sons, grandsons, and so forth are also relatives because they are connected to them; therefore they too are included here. Thus, by “others” (`aññesaṃ`), non-relatives should be understood. For this reason, it is said: “of their line of descendants,” etc. “Family succession” (`kulaparivaṭṭa`) means the sequence of families, that is, the lineage of families. For one preparing medicine according to the prescribed method, even if one gives without the reflection, “I will give it temporarily,” there is no wrong livelihood or defiling of families, apart from the intermediate offense of `dukkaṭa`. Therefore, it is said: “There is no offense of practicing medicine or of defiling families.” For it is permissible to take what belongs to relatives even after asking for it; hence, in such cases, there is no defiling of families or the like. In the Sāratthadīpanī it is stated: “They say that even for one who prepares medicine with the expectation, ‘They will give to me,’ since among relatives it is a situation where one may take after asking, there is no offense of practicing medicine or of defiling families.” However, in the Vajirabuddhiṭīkā it is said only this much: “They say that from the statement ‘There is no offense of practicing medicine or of defiling families,’ it is permissible to prepare medicine up to the seventh family generation.” The determination should be understood in all cases: in all cases such as “of the younger mother,” etc., the determination should be made by connecting it with “the husband of the younger mother,” etc., in the manner explained below.

ဥပဇ္ဈာယဿ အာဟရာမာတိ ဣဒံ ဥပဇ္ဈာယေန မမ ဉာတကာနံ ဘေသဇ္ဇံ အာဟရထာတိ အာဏတ္တေဟိ ကတ္တဗ္ဗဝိဓိဒဿနတ္ထံ ဝုတ္တံ. ဣမိနာ စ သာမဏေရာဒီနံ အပစ္စာသာယပိ ပရဇနဿ ဘေသဇ္ဇကရဏံ န ဝဋ္ဋတီတိ ဒဿေတိ. ဝုတ္တနယေနေဝ ပရိယေသိတွာတိ ဣမိနာ ‘‘ဘိက္ခာစာရဝတ္တေန ဝါ’’တိအာဒိနာ, ‘‘ဉာတိသာမဏေရေဟိ ဝါ’’တိအာဒိနာ စ ဝုတ္တမတ္ထံ အတိဒိသတိ. အပစ္စာသီသန္တေနာတိ (ဝိ. ဝိ. ဋီ. ၁.၁၈၅) အာဂန္တုကစောရာဒီနံ ကရောန္တေနပိ မနုဿာ နာမ ဥပကာရကာ ဟောန္တီတိ အတ္တနော တေဟိ လာဘံ အပတ္ထယန္တေန, ပစ္စာသာယ ကရောန္တဿ [Pg.57] ပန ဝေဇ္ဇကမ္မကုလဒူသနာဒိနာ ဒေါသော ဟောတီတိ အဓိပ္ပာယော. ဧဝဉှိ ဥပကာရေ ကတေ သာသနဿ ဂုဏံ ဉတွာ ပသီဒန္တိ, သံဃဿ ဝါ ဥပကာရကာ ဟောန္တီတိ ကရဏေ ပန ဒေါသော နတ္ထိ. ကေစိ ပန ‘‘အပစ္စာသီသန္တေန အာဂန္တုကာဒီနံ ပဋိက္ခိတ္တပုဂ္ဂလာနမ္ပိ ဒါတုံ ဝဋ္ဋတီ’’တိ ဝဒန္တိ, တံ န ယုတ္တံ ကတ္တဗ္ဗာကတ္တဗ္ဗဋ္ဌာနဝိဘာဂဿ နိရတ္ထကတ္တပ္ပသင်္ဂတော အပစ္စာသီသန္တေန ‘‘သဗ္ဗေသမ္ပိ ဒါတုံ ကာတုဉ္စ ဝဋ္ဋတီ’’တိ ဧတ္တကမတ္တဿေဝ ဝတ္တဗ္ဗတော. အပစ္စာသီသနဉ္စ မိစ္ဆာဇီဝကုလဒူသနာဒိဒေါသနိသေဓနတ္ထမေဝ ဝုတ္တံ န ဘေသဇ္ဇကရဏသင်္ခါတာယ ဣမိဿာ အန္တရာပတ္တိယာ မုစ္စနတ္ထံ အာဂန္တုကစောရာဒီနံ အနုညာတာနံ ဒါနေနေဝ တာယ အာပတ္တိယာ မုစ္စနတောတိ ဂဟေတဗ္ဗံ.

“I bring for the preceptor”—this is said to show the procedure to be followed by those commanded by the preceptor, “Bring medicine for my relatives.” By this, it is also shown that it is not permissible for novices and the like to prepare medicine for other people, even without expectation. “Having sought it in the way that was stated”—by this he extends the meaning stated with “by the practice of the alms-round,” etc., and with “by relative-novices,” etc. “By one without expectation”—this means by one who does it for newcomers, thieves, etc., without desiring personal gain from them. The intention is that for one who acts with expectation, however, there is a fault through medical practice, defiling families, etc. For when a favor is done in this way, people become confident, having known the quality of the Dispensation, or they become helpers of the Sangha; in doing it thus there is no fault. Some, however, say, “It is permissible for one without expectation to give to newcomers and others, and even to prohibited persons.” This is not right, for it would lead to the meaninglessness of the distinction between what should and should not be done, since it would only need to be said that 'for one without expectation, it is permissible to give and to make for everyone'. And “without expectation” is stated only to prohibit faults such as wrong livelihood and defiling families, not for the purpose of being released from this intermediate offense called the preparation of medicine. It should be understood that one is released from that offense only by giving to those who are permitted, such as newcomers, thieves, etc.

၁၈. တေနေဝ အပစ္စာသီသန္တေနပိ အကာတဗ္ဗဋ္ဌာနံ ဒဿေတုံ ‘‘သဒ္ဓံ ကုလ’’န္တိအာဒိ ဝုတ္တံ. ‘‘ဘေသဇ္ဇံ အာစိက္ခထာ’’တိ ဝုတ္တေပိ ‘‘အညမညံ ပန ကထာ ကာတဗ္ဗာ’’တိ ဣဒံ ပရိယာယတ္တာ ဝဋ္ဋတိ. ဧဝံ ဟေဋ္ဌာ ဝုတ္တနယေန ဣဒဉ္စိဒဉ္စ ဂဟေတွာ ကရောန္တီတိ ဣမိနာ ပရိယာယေန ကထေန္တဿပိ နေဝတ္ထိ ဒေါသောတိ အာစရိယာ. ပုစ္ဆန္တီတိ ဣမိနာ ဒိဋ္ဌဒိဋ္ဌရောဂီနံ ပရိယာယေနပိ ဝတွာ ဝိစရဏံ အယုတ္တန္တိ ဒဿေတိ. ပုစ္ဆိတဿပိ ပန ပစ္စာသီသန္တဿ ပရိယာယကထာပိ န ဝဋ္ဋတီတိ ဝဒန္တိ. သမုလ္လပေသီတိ အပစ္စာသီသန္တော ဧဝ အညမညံ ကထံ သမုဋ္ဌာပေသိ. အာစရိယဘာဂေါတိ ဝိနယာစာရံ အကောပေတွာ ဘေသဇ္ဇာစိက္ခဏေန ဝေဇ္ဇာစရိယဘာဂေါ အယန္တိ အတ္ထောတိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၁၈၅) ဝုတ္တံ.

18. For that very reason, in order to show a place where it should not be done even by one without expectation, it is said, “a faithful family,” etc. Even when told, “Point out the medicine,” this reply, “But a conversation should be had with each other,” is proper because it is an indirect approach. Thus, the teachers say, there is no fault for one who speaks in this indirect way, taking up this and that according to the method stated below. By “asking,” he shows that it is improper to wander about speaking, even indirectly, of the various sick people one has seen. However, they say that even for one who is asked but has expectations, such indirect talk is not appropriate. “He conversed” (`Samullapesi`): being without expectation, he initiated a conversation with another. “The teacher’s role” (`Ācariyabhāgo`): in the Vimativinodanī it is said that the meaning is: without violating the conduct of the Vinaya, this is the role of a physician-teacher fulfilled by pointing out the medicine.

သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၁၈၅) ပန ‘‘ဝိနယလက္ခဏံ အဇာနန္တဿ အနာစရိယဿ တဒနုရူပဝေါဟာရာသမ္ဘဝတော ဤဒိသဿ လာဘဿ ဥပ္ပတ္တိ နာမ နတ္ထီတိ ‘အာစရိယဘာဂေါ နာမ အယ’န္တိ ဝုတ္တံ. ဝိနယေ [Pg.58] ပကတညုနာ အာစရိယေန လဘိတဗ္ဗဘာဂေါ အယန္တိ ဝုတ္တံ ဟောတီ’’တိ ဝုတ္တံ. ‘‘ပုပ္ဖပူဇနတ္ထာယ ဒိန္နေပိ အကပ္ပိယဝေါဟာရေန ဝိဓာနဿ အယုတ္တတ္တာ ‘ကပ္ပိယဝသေနာ’တိ ဝုတ္တံ, ‘ပုပ္ဖံ အာဟရထာ’တိအာဒိနာ ကပ္ပိယဝေါဟာရဝသေနာတိ အတ္ထော’’တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၁၈၅) ဝုတ္တံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၁၈၅) ပန ‘‘ပုပ္ဖပူဇနတ္ထာယပိ သမ္ပဋိစ္ဆိယမာနံ ရူပိယံ အတ္တနော သန္တကတ္တဘဇနေန နိဿဂ္ဂိယမေဝါတိ အာဟ ‘ကပ္ပိယဝသေန ဂါဟာပေတွာ’တိ. ‘အမှာကံ ရူပိယံ န ဝဋ္ဋတိ, ပုပ္ဖပူဇနတ္ထံ ပုပ္ဖံ ဝဋ္ဋတီ’တိအာဒိနာ ပဋိက္ခိပိတွာ ကပ္ပိယေန ကမ္မေန ဂါဟာပေတွာတိ အတ္ထော’’တိ ဝုတ္တံ. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. ပါရာဇိက ၁၈၆) ပန ‘‘ကပ္ပိယဝသေနာတိ အမှာကံ ပုပ္ဖံ အာနေထာတိအာဒိနာ. ‘ပူဇံ အကာသီ’တိ ဝုတ္တတ္တာ သယံ ဂဟေတုံ န ဝဋ္ဋတီတိ ဝဒန္တီ’’တိ ဧတ္တကမေဝ ဝုတ္တံ. အယမေတ္ထ ဘေသဇ္ဇကရဏဝိနိစ္ဆယကထာလင်္ကာရော.

In the Sāratthadīpanī it is said: 'For one who does not know the characteristics of the Vinaya and is without a teacher, the arising of such a gain is indeed impossible because conduct in accordance with it is impossible. Hence it is said, “This is called the teacher’s share.” This means it is said that this is the share to be obtained by a teacher who is an expert in the Vinaya.' In the Sāratthadīpanī it is also said: 'Even when it is given for the purpose of a flower offering, because an arrangement by means of an unallowable transaction is unsuitable, it is said, “by means of what is allowable.” The meaning is: by means of an allowable transaction, such as, “Bring flowers.”' In the Vimativinodanī it is said: 'Even money being accepted for the purpose of a flower offering, since it becomes one's own possession, is to be forfeited. Thus he said, “having had it accepted by means of what is allowable.” The meaning is: having refused it by saying, “Money is not allowable for us; for a flower offering, flowers are allowable,” etc., one has it accepted by means of an allowable procedure.' In the Vajirabuddhiṭīkā it is said: '“By means of what is allowable” means by saying, “Bring us flowers,” etc. Because it is said, “He made the offering,” they say it is not allowable to take it oneself. Only this much is said.' This here is the embellishment on the discussion of the decision concerning the preparation of medicines.

၁၉. ဧဝံ ဘေသဇ္ဇကရဏဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ပရိတ္တကရဏဝိနိစ္ဆယံ ကထေတုမာဟ ‘‘ပရိတ္တေ ပနာ’’တိအာဒိ. တတ္ထ ယဒိ ‘‘ပရိတ္တံ ကရောထာ’’တိ ဝုတ္တေ ကရောန္တိ, ဘေသဇ္ဇကရဏံ ဝိယ ဂိဟိကမ္မံ ဝိယ စ ဟောတီတိ ‘‘န ကာတဗ္ဗ’’န္တိ ဝုတ္တံ. ‘‘ပရိတ္တံ ဘဏထာ’’တိ ဝုတ္တေ ပန ဓမ္မဇ္ဈေသနတ္တာ အနဇ္ဈိဋ္ဌေနပိ ဘဏိတဗ္ဗော ဓမ္မော, ပဂေဝ အဇ္ဈိဋ္ဌေနာတိ ‘‘ကာတဗ္ဗ’’န္တိ ဝုတ္တံ, စာလေတွာ သုတ္တံ ပရိမဇ္ဇိတွာတိ ပရိတ္တံ ကရောန္တေန ကာတဗ္ဗဝိဓိံ ဒဿေတိ. စာလေတွာ သုတ္တံ ပရိမဇ္ဇိတွာတိ ဣဒံ ဝါ ‘‘ပရိတ္တာဏံ ဧတ္ထ ပဝေသေမီ’’တိ စိတ္တေန ဧဝံ ကတေ ပရိတ္တာဏာ ဧတ္ထ ပဝေသိတာ နာမ ဟောတီတိ ဝုတ္တံ. ဝိဟာရတော…ပေ… ဒုက္ကဋန္တိ ဣဒံ အညာတကေ ဂဟဋ္ဌေ သန္ဓာယ ဝုတ္တန္တိ ဝဒန္တိ. ပါဒေသု ဥဒကံ အာကိရိတွာတိ ဣဒံ တသ္မိံ ဒေသေ စာရိတ္တဝသေန ဝုတ္တံ. တတ္ထ ဟိ ပါဠိယာ နိသိန္နာနံ ဘိက္ခူနံ ပါဒေသု ရောဂဝူပသမနာဒိအတ္ထာယ ဥဒကံ သိဉ္စိတွာ ပရိတ္တံ ကာတုံ သုတ္တဉ္စ ဌပေတွာ ‘‘ပရိတ္တံ ဘဏထာ’’တိ ဝတွာ ဂစ္ဆန္တိ. ဧဝဉှိ ကရိယမာနေ ယဒိ ပါဒေ [Pg.59] အပနေန္တိ, မနုဿာ တံ ‘‘အဝမင်္ဂလ’’န္တိ မညန္တိ ‘‘ရောဂေါ န ဝူပသမေဿတီ’’တိ. တေနာဟ ‘‘န ပါဒါ အပနေတဗ္ဗာ’’တိ.

19. Having thus explained the decision on the preparation of medicines, he now speaks in order to explain the decision on the making of a protective chant, beginning with 'But in the case of a protective chant…' Therein, if, when told, 'Make a protective chant,' they do so, it becomes like preparing medicine and like a layperson's work; thus it is said, 'It should not be done.' But when told, 'Recite a protective chant,' since this is a request for the Dhamma, the Dhamma should be recited even when one is not requested—how much more so when one is requested. Thus it is said, 'It should be done.' He shows the procedure to be done by one making a protective chant: 'having shaken the thread and smoothed it out.' Or, it is said that this phrase 'having shaken the thread and smoothed it out' means that when one does so with the thought, 'I will cause the protective power to enter here,' the protective power is said to have been made to enter here. The passage 'From the monastery… an offense of wrong doing'—they say this is said with reference to unrelated householders. 'Having sprinkled water on the feet'—this is said in accordance with the custom in that country. For there, for the purpose of pacifying illness and so on, they sprinkle water on the feet of the bhikkhus seated in a row, and having placed the thread for making the protective chant, they say, 'Recite the protective chant,' and depart. For when this is being done, if they withdraw their feet, people consider it inauspicious, thinking, 'The illness will not be pacified.' Therefore he said, 'The feet should not be withdrawn.'

မတသရီရဒဿနေ ဝိယ ကေဝလေ သုသာနဒဿနေပိ ဣဒံ ဇာတာနံ သတ္တာနံ ဝယဂမနဋ္ဌာနန္တိ မရဏသညာ ဥပ္ပဇ္ဇတီတိ အာဟ ‘‘သီဝထိကဒဿနေ…ပေ… မရဏဿတိံ ပဋိလဘိဿာမာတိ ဂန္တုံ ဝဋ္ဋတီ’’တိ. လေသကပ္ပံ အကတွာ သမုပ္ပန္နသုဒ္ဓစိတ္တေန ‘‘ပရိဝါရတ္ထာယ အာဂစ္ဆန္တူ’’တိ ဝုတ္တေပိ ဂန္တုံ ဝဋ္ဋတီတိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၁၈၅) ဝုတ္တံ. ဧတေန အသုဘဒဿနန္တိ ဝစနမတ္တေန လေသကပ္ပံ ကတွာ ဧဝံ ဂတေ မတဿ ဉာတကာ ပသီဒိဿန္တိ, ဒါနံ ဒဿန္တိ, မယံ လာဘံ လဘိဿာမ, ဥပဋ္ဌာကံ လဘိဿာမာတိ အသုဒ္ဓစိတ္တေန ဂန္တုံ န ဝဋ္ဋတီတိ ဒဿေတိ. ကမ္မဋ္ဌာနသီသေန ပန ‘‘မရဏဿတိံ လဘိဿာမာ’’တိအာဒိနာ သုဒ္ဓစိတ္တေန ပက္ကောသိတေပိ အပက္ကောသိတေပိ ဂန္တုံ ဝဋ္ဋတီတိ ဒီပေတိ. တာလပဏ္ဏဿ ပရိတ္တလေခနဋ္ဌာနတ္တာ ပရိတ္တသုတ္တဿ ပရိတ္တကရဏသညာဏတ္တာ တာနိ ဒိသွာ အမနုဿာ ပရိတ္တသညာယ အပက္ကမန္တီတိ အာဟ ‘‘တာလပဏ္ဏံ ပန ပရိတ္တသုတ္တံ ဝါ ဟတ္ထေ ဝါ ပါဒေ ဝါ ဗန္ဓိတဗ္ဗ’’န္တိ.

Just as in seeing a dead body, so too in merely seeing a charnel ground, the perception of death arises with the thought, 'This is the place of passing away for beings who have been born.' Thus he said: 'On seeing a charnel ground… it is allowable to go thinking, “I will obtain mindfulness of death.”' In the Vimativinodanī it is said that even when told, 'Come for the sake of the retinue,' it is allowable to go without making a pretext, with a pure mind that has arisen. By this he shows that it is not allowable to go with an impure mind—merely on hearing the words 'seeing the unlovely,' having made a pretext and thinking, 'If I go thus, the relatives of the deceased will be pleased, they will give a gift, we will get a gain, we will get an attendant.' But he clarifies that it is allowable to go with a pure mind, with the meditation subject as the main point, thinking, 'We will obtain mindfulness of death,' etc., whether one is invited or not. Because a palm-leaf is a place for writing a protective text, and because a protective thread is a sign of the making of a protective chant, on seeing these, non-human beings depart because of the sign of protection. Thus he said: 'But a palm-leaf or a protective thread should be tied to the hand or the foot.'

ဧတ္ထ စ အာဒိတော ပဋ္ဌာယ ယာဝ ‘‘အာဋာနာဋိယပရိတ္တံ (ဒီ. နိ. ၃.၂၇၅ အာဒယော) ဝါ ဘဏိတဗ္ဗ’’န္တိ ဧတ္တကောယေဝ ဝိနယဋ္ဌကထာဘတော ပါဠိမုတ္တပရိတ္တကရဏဝိနိစ္ဆယော, န ပန တတော ပရံ ဝုတ္တော, တသ္မာ ‘‘ဣဓ ပနာ’’တိအာဒိကော ကထာမဂ္ဂေါ သမန္တပါသာဒိကာယံ နတ္ထိ, တီသု ဋီကာသုပိ တံသံဝဏ္ဏနာနယော နတ္ထိ, တထာပိ သော သုတ္တဋ္ဌကထာယံ အာဂတောဝါတိ တံ ဒဿေတုံ ‘‘ဣဓ ပန အာဋာနာဋိယသုတ္တဿ ပရိကမ္မံ ဝေဒိတဗ္ဗ’’န္တိအာဒိမာဟ. တတ္ထ ဣဓာတိ ‘‘အာဋာနာဋိယပရိတ္တံ ဝါ ဘဏိတဗ္ဗ’’န္တိ ဝစနေ. ပနာတိ ဝိသေသတ္ထေ နိပါတော. ဒီဃနိကာယေ ပါထိကဝဂ္ဂေ အာဂတဿ အာဋာနာဋိယပရိတ္တဿ ပရိကမ္မံ ဧဝံ ဝေဒိတဗ္ဗန္တိ ယောဇနာ. ယဒိ ပဌမမေဝ န ဝတ္တဗ္ဗံ, အထ ကိံ ကာတဗ္ဗန္တိ [Pg.60] အာဟ ‘‘မေတ္တသုတ္တ’’န္တိအာဒိ. ဧဝဉှိ လဒ္ဓါသေဝနံ ဟုတွာ အတိဩဇဝန္တံ ဟောတိ.

And here, from the beginning up to 'or the Āṭānāṭiya Paritta should be recited,' only this much is the ruling on the performance of a protective chant, which is not from the Pāli canon, brought from the Vinaya commentary; nothing further than that is stated. Therefore, the line of discussion beginning 'But here...' is not found in the Samantapāsādikā, nor is the method of its explanation found in the three subcommentaries. Nevertheless, since it has come in the Sutta commentary, in order to show that, he said, 'But here the preliminary work for the Āṭānāṭiya Sutta should be known,' etc. Therein, 'here' refers to the statement, 'or the Āṭānāṭiya Paritta should be recited.' 'But' is a particle with a special meaning. The construction is: 'The preliminary work for the Āṭānāṭiya Paritta, which has come in the Pāthikavagga of the Dīghanikāya, should be known thus.' If it should not be recited right at the start, then what should be done? He said: 'the Mettasutta,' etc. For having thus been practiced, it becomes exceedingly powerful.

ပိဋ္ဌံ ဝါ မံသံ ဝါတိ ဝါ-သဒ္ဒေါ အနိယမတ္ထော, တေန မစ္ဆခဏ္ဍပူဝခဇ္ဇကာဒယော သင်္ဂဏှာတိ. ဩတာရံ လဘန္တီတိ အတ္တနာ ပိယာယိတခါဒနီယနိဗဒ္ဓဝသနဋ္ဌာနလာဘတာယ အဝတာရဏံ လဘန္တိ. ဟရိတူပလိတ္တန္တိ အလ္လဂေါမယလိတ္တံ. ဣဒဉှိ ပေါရာဏကစာရိတ္တံ ဘူမိဝိသုဒ္ဓကရဏံ. ပရိသုဒ္ဓံ…ပေ… နိသီဒိတဗ္ဗန္တိ ဣမိနာ ပရိတ္တကာရကဿ ဘိက္ခုနော မေတ္တာကရုဏာဝသေန စိတ္တဝိသုဒ္ဓိပိ ဣစ္ဆိတဗ္ဗာတိ ဒဿေတိ. ဧဝဉှိ သတိ ဥပရိ ဝက္ခမာနဥဘယတော ရက္ခာသံဝိဓာနေန သမေတိ. ဋီကာယံ (ဒီ. နိ. ဋီ. ၃.၂၈၂) ပန ‘‘သရီရသုဒ္ဓိပိ ဣစ္ဆိတဗ္ဗာတိ ဒဿေတီ’’တိ ဝုတ္တံ. တဒေတံ ဝိစာရေတဗ္ဗံ. န ဟိ ‘‘ကာယသုဒ္ဓိမတ္တေန အမနုဿာနံ ပိယော ဟောတီ’’တိ ဝုတ္တံ, မေတ္တာဝသေနေဝ ပန ဝုတ္တံ. ဝုတ္တဉှေတံ ဘဂဝတာ ‘‘မေတ္တာယ, ဘိက္ခဝေ, စေတောဝိမုတ္တိယာ…ပေ… ဧကာဒသာနိသံသာ ပါဋိကင်္ခါ. ကတမေ ဧကာဒသ? သုခံ သုပတိ, သုခံ ပဋိဗုဇ္ဈတိ, န ပါပကံ သုပိနံ ပဿတိ, မနုဿာနံ ပိယော ဟောတိ, အမနုဿာနံ ပိယော ဟောတီ’’တိအာဒိ (အ. နိ. ၁၁.၁၅; ပရိ. ၃၃၁; မိ. ပ. ၄.၄.၆).

'Flour or meat': the word 'or' has the meaning of non-specification; by it, pieces of fish, cakes, sweets, etc., are included. 'They find an opportunity' means they find an opening by obtaining a dwelling place connected with the food they like. 'Smeared with green' means smeared with fresh cow-dung. For this is an ancient custom for purifying the ground. 'Perfectly clean… one should sit': by this he shows that for the bhikkhu performing the protective chant, purity of mind by way of loving-kindness and compassion should also be desired. For when this is so, it accords with the arrangement of protection on both sides to be mentioned below. But in the subcommentary it is said: 'It shows that bodily purity should also be desired.' This should be investigated. For it is not said that one becomes dear to non-human beings merely through bodily purity; rather, it is said to be by way of loving-kindness. For this was stated by the Blessed One: 'Bhikkhus, for the liberation of mind by loving-kindness… eleven benefits are to be expected. What eleven? One sleeps in comfort, wakes in comfort, does not see any bad dreams, is dear to human beings, is dear to non-human beings,' etc.

ပရိတ္တကာရကော…ပေ… သမ္ပရိဝါရိတေနာတိ ဣဒံ ပရိတ္တကရဏော ဗာဟိရတော အာရက္ခာသံဝိဓာနံ, ‘‘မေတ္တ…ပေ… ဝတ္တဗ္ဗ’’န္တိ အဗ္ဘန္တရတော အာရက္ခာသံဝိဓာနံ, ဧဝံ ဥဘယတော ရက္ခာသံဝိဓာနံ ဟောတိ. ဧဝဉှိ အမနုဿာ ပရိတ္တကာရကဿ အန္တရာယံ ကာတုံ န ဝိသဟန္တိ. မင်္ဂလကထာ ဝတ္တဗ္ဗာတိ အမနုဿာနံ တောသနတ္ထာယ ပဏ္ဏာကာရံ ကတွာ မဟာမင်္ဂလကထာ ကထေတဗ္ဗာ. ဧဝံ ဥပရိ ဝက္ခမာနေန ‘‘တုယှံ ပဏ္ဏာကာရတ္ထာယ မဟာမင်္ဂလကထာ ဝုတ္တာ’’တိ ဝစနေန သမေတိ. ဋီကာယံ ပန ‘‘ပုဗ္ဗုပစာရဝသေန ဝတ္တဗ္ဗာ’’တိ ဝုတ္တံ. သဗ္ဗသန္နိပါတောတိ တသ္မိံ ဝိဟာရေ တသ္မိံ ဂါမက္ခေတ္တေ သဗ္ဗေသံ ဘိက္ခူနံ [Pg.61] သန္နိပါတော ဃောသေတဗ္ဗော ‘‘စေတိယင်္ဂဏေ သဗ္ဗေဟိ သန္နိပတိတဗ္ဗ’’န္တိ. အနာဂန္တုံနာမ န လဘတီတိ အမနုဿော ဗုဒ္ဓါဏာဘယေန ရာဇာဏာဘယေန အနာဂန္တုံ န လဘတိ စတုန္နံ မဟာရာဇူနံ အာဏာဋ္ဌာနိယတ္တာ. ဂဟိတကာပဒေသေန အမနုဿောဝ ပုစ္ဆိတော ဟောတီတိ ‘‘အမနုဿဂဟိတကော ‘တွံ ကော နာမော’တိ ပုစ္ဆိတဗ္ဗော’’တိ ဝုတ္တံ. မာလာဂန္ဓာဒီသူတိ မာလာဂန္ဓာဒိပူဇာသု. အာသနပူဇာယာတိ စေတိယေ ဗုဒ္ဓါသနပူဇာယ. ပိဏ္ဍပါတေတိ ဘိက္ခုသံဃဿ ပိဏ္ဍပါတဒါနေ. ဧဝံ ဝတ္ထုပ္ပဒေသေန စေတနာ ဝုတ္တာ, တသ္မာ ပတ္တိဒါနံ သမ္ဘဝတိ.

'The one performing the protective chant... surrounded by': this is the external arrangement of protection for the performance of the protective chant. 'Loving-kindness... should be spoken': this is the internal arrangement of protection. Thus there is an arrangement of protection on both sides. For in this way non-human beings are not able to cause harm to the one performing the protective chant. 'A discourse on blessings should be spoken' means that to please the non-human beings, having made a gift, the Great Discourse on Blessings should be delivered. Thus it accords with the statement to be mentioned below, 'The Great Discourse on Blessings was spoken for the sake of a gift to you.' But in the subcommentary it is said, 'It should be spoken by way of a preliminary courtesy.' 'The entire assembly' means that in that monastery, in that village-field, an assembly of all the bhikkhus should be announced: 'All should assemble in the cetiya-courtyard.' 'He is not allowed not to come' means that the non-human being is not allowed not to come because of fear of the Buddha's command and the king's command, since he is under the authority of the Four Great Kings. 'By the pretext of the one who is seized, the non-human being himself is questioned': thus it is said, 'The one seized by a non-human being should be asked, “Who are you by name?”' 'With garlands, perfumes, etc.' means with offerings of garlands, perfumes, etc. 'With the offering of a seat' means with the offering of a Buddha-seat at the cetiya. 'With almsfood' means with the giving of almsfood to the Saṅgha of bhikkhus. Thus the volition is stated by way of the item offered; therefore, a transference of merit is possible.

ဒေဝတာနန္တိ ယက္ခသေနာပတီနံ. ဝုတ္တဉှိ အာဋာနာဋိယသုတ္တေ (ဒီ. နိ. ၃.၂၈၃, ၂၉၃) ‘‘ဣမေသံ ယက္ခာနံ မဟာယက္ခာနံ သေနာပတီနံ မဟာသေနာပတီနံ ဥဇ္ဈာပေတဗ္ဗ’’န္တိအာဒိ. အာဋာတိ ဒဗ္ဗိမုခသကုဏာ. တေ အာဋာ နဒန္တိ ဧတ္ထာတိ အာဋာနာဒံ, ဒေဝနဂရံ, အာဋာနာဒေ ကတံ အာဋာနာဒိယံ, သုတ္တံ. ဋီကာယံ (ဒီ. နိ. ဋီ. ၃.၂၈၂) ‘‘ပရိတ္တံ ဘဏိတဗ္ဗန္တိ ဧတ္ထာပိ ‘မေတ္တစိတ္တံ ပုရေစာရိကံ ကတွာ’တိ စ ‘မင်္ဂလကထာ ဝတ္တဗ္ဗာ’တိ စ ‘ဝိဟာရဿ ဥပဝနေ’တိ စ ဧဝမာဒိ သဗ္ဗံ ဂိဟီနံ ပရိတ္တကရဏေ ဝုတ္တံ ပရိကမ္မံ ကာတဗ္ဗမေဝါ’’တိ ဝုတ္တံ, ဧဝံ သတိ အဋ္ဌကထာယံ (ဒီ. နိ. အဋ္ဌ. ၃.၂၈၂) ‘‘ဧတံ တာဝ ဂိဟီနံ ပရိကမ္မ’’န္တိ ဝတွာ ‘‘သစေ ပန ဘိက္ခူ’’တိအာဒိနာ ဝိသေသတ္ထဇောတကေန ပန-သဒ္ဒေန သဟ ဝုစ္စမာနံ ‘‘ဣဒံ ဘိက္ခူနံ ပရိကမ္မ’’န္တိ ဝစနံ နိရတ္ထကံ ဝိယ ဟောတိ. အဝိသေသေ ဟိ သတိ ဘေဒေါ ကာတဗ္ဗော န သိယာ. ဘိက္ခူနဉ္စ ယထာဝုတ္တာဝ ဗာဟိရာရက္ခာ ဒုက္ကရာ ဟောတိ, တသ္မာ ဂိဟီနံ ပရိတ္တကရဏေ ဝုတ္တပရိကမ္မေ အသမ္ပဇ္ဇမာနေပိ အဋ္ဌကထာယံ ဝုတ္တနယေနေဝ ကာတုံ ဝဋ္ဋတီတိ နော မတိ.

By 'deities' are meant the commanders of the yakkha armies. For it is said in the Āṭānāṭiya Sutta: 'These yakkhas, great yakkhas, commanders, and great commanders should be propitiated,' and so forth. Āṭā refers to the Dabbimukha birds. The place where these Āṭā cry out is called Āṭānāda, the city of the gods; the Āṭānāṭiya Sutta was composed at Āṭānāda. In the Ṭīkā it is said: 'The protective chant should be recited; here too, all these preparatory acts mentioned for laypeople in performing protective chants—such as "having first cultivated a mind of loving-kindness," "auspicious talk should be spoken," "in the grove near the monastery," and so forth—must indeed be done.' If this is so, then in the Aṭṭhakathā, after it states, 'This, indeed, is the preliminary act for laypeople,' the subsequent statement, 'This is the preliminary act for monks'—which is introduced by 'But if monks,' etc., along with the word 'pana' indicating a special meaning—seems somewhat meaningless. For if there were no distinction, there would be no need to make a distinction. Moreover, for monks, external protection as previously mentioned is difficult to achieve. Therefore, even if the preliminary acts mentioned for laypeople in performing protective chants are not fulfilled, it is still appropriate to proceed according to the method stated in the Aṭṭhakathā—this is our opinion.

ဣဒံ ပန ဣဓ အာဂတံ အာဋာနာဋိယသုတ္တပရိကမ္မံ သုတွာ ‘‘ဣဒံ သုတ္တံ အမနုဿာနံ အမနာပံ, သဇ္ဈာယန္တဿ ပရိတ္တံ ကရောန္တဿ [Pg.62] အမနုဿာ အန္တရာယံ ကရေယျု’’န္တိ မညမာနာ ပေါရာဏာ စတူဟိ မဟာရာဇေဟိ အာရောစိတံ သဗ္ဗညုဗုဒ္ဓေန ဒေသိတံ မူလဘူတံ ဒီဃနိကာယေ အာဂတံ အာဋာနာဋိယသုတ္တံ (ဒီ. နိ. ၃.၂၇၅ အာဒယော) ပဟာယ မူလသုတ္တတော ဂါထာဆက္ကမေဝ ဂဟေတွာ အဝသေသံ သဗ္ဗံ သုတ္တံ ဌပေတွာ အညဂါထာယော ပက္ခိပိတွာ ‘‘အာဋာနာဋိယပရိတ္တ’’န္တိ ဌပေသုံ, တမ္ပိ ပရိတ္တံ အမူလဘူတတ္တာ ဧကေနာကာရေန ဓာရေတုံ အသက္ကောန္တာ ကေစိ သံခိတ္တေန ဓာရေန္တိ, ကေစိ ဝိတ္ထာရေန, ကေစိ ဧကစ္စာ ဂါထာယော ပက္ခိပန္တိ, ကေစိ နိက္ခိပန္တိ, ကေစိ ဘိက္ခူ တံမိဿကပရိတ္တမ္ပိ မင်္ဂလကရဏကာလာဒီသု ဝတ္တုမဝိသဟန္တာ တံ ဌပေတွာ အညသုတ္တာနိယေဝ ဘဏန္တိ, သဗ္ဗမေတံ အယုတ္တံ ဝိယ ဒိဿတိ. ကသ္မာ? စတ္တာရောပိ မဟာရာဇာနော ဣမံ အာဋာနာဋိယံ ရက္ခံ သံဝိဒဟမာနာ ဗုဒ္ဓသာသနေ အမနုဿာနံ ပသာဒါယ, စတဿန္နံ ပရိသာနံ အဝိဟေဌနာယ ဧဝ သံဝိဒဟိံသု, န အညေန ကာရဏေန. ဝုတ္တဉှိ တတ္ထ ‘‘တတ္ထ သန္တိ ဥဠာရာ ယက္ခာနိဝါသိနော, ယေ ဣမသ္မိံ ဘဂဝတော ပါဝစနေ အပ္ပသန္နာ, တေသံ ပသာဒါယ ဥဂ္ဂဏှာတု ဘန္တေ ဘဂဝါ အာဋာနာဋိယံ ရက္ခံ ဘိက္ခူနံ ဘိက္ခုနီနံ ဥပါသကာနံ ဥပါသိကာနံ ဂုတ္တိယာ ရက္ခာယ အဝိဟိံသာယ ဖာသုဝိဟာရာယာ’’တိ (ဒီ. နိ. ၃.၂၇၆).

Now, having heard this preparatory act for the Āṭānāṭiya Sutta that has come down here, some ancients, thinking, 'This sutta is displeasing to non-humans; if one recites it as a protective chant, non-humans might cause harm,' abandoned the original Āṭānāṭiya Sutta—which was reported by the four great kings, taught by the Omniscient Buddha, and found in the Dīgha Nikāya as a fundamental text—and taking only six verses from the root sutta, setting aside the rest of the sutta entirely, and inserting other verses, they established it as the 'Āṭānāṭiya Paritta.' But since this paritta lacks a proper foundation, some, being unable to maintain it in one consistent form, recite it briefly, some in detail, some insert certain verses, and some omit them. And some monks, unable to bring themselves to recite even this mixed paritta during auspicious occasions, set it aside and recite other suttas instead. All this seems improper. Why? The four great kings, in establishing this Āṭānāṭiya protection, did so precisely for the sake of inspiring faith in non-humans towards the Buddha’s dispensation and for the non-harming of the fourfold community—not for any other reason. For it is stated there: 'There are mighty yakkhas dwelling here who are not devoted to this Blessed One’s teaching. For their devotion, may the Blessed One take up the Āṭānāṭiya protection for the safety, protection, non-harming, and peaceful dwelling of monks, nuns, laymen, and laywomen.'

သမ္မာသမ္ဗုဒ္ဓေနပိ ဣမဿ သုတ္တဿ နိဂမနေ ‘‘ဥဂ္ဂဏှာထ ဘိက္ခဝေ အာဋာနာဋိယံ ရက္ခံ, ပရိယာပုဏာထ ဘိက္ခဝေ အာဋာနာဋိယံ ရက္ခံ, ဓာရေထ ဘိက္ခဝေ အာဋာနာဋိယံ ရက္ခံ, အတ္ထသံဟိတာ ဘိက္ခဝေ အာဋာနာဋိယာ ရက္ခာ ဘိက္ခူနံ ဘိက္ခုနီနံ ဥပါသကာနံ ဥပါသိကာနံ ဂုတ္တိယာ ရက္ခာယ အဝိဟိံသာယ ဖာသုဝိဟာရာယာ’’တိ (ဒီ. နိ. ၃.၂၉၅) ဘိက္ခူနံ ဓာရဏံ ဥယျောဇိတံ အာနိသံသဉ္စ ပကာသိတံ. အဋ္ဌကထာစရိယေဟိ စ ‘‘ဗုဒ္ဓဘာသိတေ ဧကက္ခရမ္ပိ ဧကပဒမ္ပိ အပနေတဗ္ဗံ နာမ နတ္ထီ’’တိ ဝုတ္တံ[Pg.63], တသ္မာ စတူဟိ မဟာရာဇေဟိ သံဝိဒဟိတံ သမ္မာသမ္ဗုဒ္ဓေန အာဟစ္စဘာသိတံ တိဿော သင်္ဂီတိယော အာရုဠှံ ပကတိအာဋာနာဋိယသုတ္တမေဝ ဓာရေတုံ သဇ္ဈာယိတုဉ္စ ယုတ္တံ, န ဘဂဝတာ အဘာသိတံ တိဿော သင်္ဂီတိယော အနာရုဠှံ မိဿကသုတ္တန္တိ. ဒီဃနိကာယဋ္ဌကထာယံ (ဒီ. နိ. အဋ္ဌ. ၃.၂၈၂) အာဂတံ ဣဒံ အာဋာနာဋိယပရိတ္တပရိကမ္မံ ပန ပကတိသဇ္ဈာယနဝါစနာဒိံ သန္ဓာယ အဋ္ဌကထာစရိယေဟိ န ဝုတ္တံ, အထ ခေါ ဂဟဋ္ဌံ ဝါ ပဗ္ဗဇိတံ ဝါ အမနုဿေဟိ ဂဟိတကာလေ မောစာပနတ္ထာယ လောကိယေဟိ မန္တံ ဝိယ ဘဏနံ သန္ဓာယ ဝုတ္တံ. ဝုတ္တဉှိ တတ္ထ ‘‘အမနုဿဂဟိတကော တွံ ကော နာမောသီတိ ပုစ္ဆိတဗ္ဗော’’တိအာဒိ (ဒီ. နိ. အဋ္ဌ. ၃.၂၈၂).

Even the Perfectly Self-Enlightened One, at the conclusion of this discourse, exhorted the monks: 'Monks, learn the Āṭānāṭiya protection, master the Āṭānāṭiya protection, retain the Āṭānāṭiya protection. Monks, the Āṭānāṭiya protection is connected with benefit for the guarding, protection, non-harming, and comfortable dwelling of monks, nuns, laymen, and laywomen.' (Dī. Ni. 3.295) Thus, the retention was urged upon the monks, and its benefits were declared. Moreover, the commentary teachers stated: 'Not a single syllable or word spoken by the Buddha should be removed.' Therefore, it is proper to retain and recite only the original Āṭānāṭiya Sutta—which was established by the four great kings, spoken by the Perfectly Self-Enlightened One upon request, and included in the three recensions—and not a mixed discourse unspoken by the Blessed One and not included in the three recensions. However, this preliminary act of the Āṭānāṭiya protection, which appears in the Dīghanikāya commentary (Dī. Ni. Aṭṭha. 3.282), was not stated by the commentary teachers with reference to regular recitation or reading. Rather, it was stated with reference to a worldly chant-like utterance, meant for the liberation of a householder or a monastic when seized by non-human beings. For it is stated there: 'One possessed by a non-human being should be asked, "What is your name?"' and so forth (Dī. Ni. Aṭṭha. 3.282).

အာဋာနာဋိယာ ရက္ခာ စ နာမ န သကလသုတ္တံ, အထ ခေါ ‘‘ဝိပဿိဿ စ နမတ္ထူ’’တိ ပဒံ အာဒိံ ကတွာ စတုန္နံ မဟာရာဇူနံ ဝသေန စတုက္ခတ္တုံ အာဂတံ ‘‘ဇိနံ ဝန္ဒာမ ဂေါတမ’’န္တိ ပဒံ ပရိယောသာနံ ကတွာ ဝုတ္တသုတ္တေကဒေသောယေဝ. ကထံ ဝိညာယတီတိ စေ? ‘‘အထ ခေါ ဝေဿဝဏော မဟာရာဇာ ဘဂဝတော အဓိဝါသနံ ဝိဒိတွာ ဣမံ အာဋာနာဋိယံ ရက္ခံ အဘာသီ’’တိ အာရဘိတွာ ယထာဝုတ္တသုတ္တေကဒေသဿ အဝသာနေ ‘‘အယံ ခေါ မာရိသာ အာဋာနာဋိယာ ရက္ခာ’’တိ နိယျာတိတတ္တာ. တသ္မာ ယထာ နာမ ဗျဂ္ဃာဒယော အတ္တနော ဘက္ခံ ဝိလုမ္ပန္တာနံ ဗလဝဒုဋ္ဌစိတ္တာ ဘဝန္တိ, ဧဝံ အတ္တနာ ဂဟိတမနုဿံ မောစာပေန္တာနံ အမနုဿာ ပဒုဋ္ဌစိတ္တာ ဟောန္တိ. ဣတိ တထာ မောစာပေတုံ အာရဒ္ဓကာလေ ဘိက္ခူနံ ပရိဿယဝိနောဒနတ္ထံ ဣမံ အာဋာနာဋိယပရိတ္တပရိကမ္မံ အဋ္ဌကထာစရိယေဟိ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ. အယံ ပရိတ္တကရဏဝိနိစ္ဆယကထာလင်္ကာရော.

The Āṭānāṭiya protection is indeed not the entire Sutta, but rather only a portion of the Sutta, starting with the phrase 'Homage to Vipassī' and ending with the phrase 'We worship the Victorious One, Gotama,' which appears four times in relation to the four great kings. How is this to be understood? Because it begins with 'Then, the great king Vessavaṇa, having understood the Blessed One’s consent, recited this Āṭānāṭiya protection,' and concludes at the end of the aforementioned portion of the Sutta with 'This, friends, is the Āṭānāṭiya protection.' Therefore, just as tigers and other creatures become fiercely hostile toward those who take their prey, so too do non-human beings become malevolent toward those who free a person they have seized. Thus, it should be understood that the commentary teachers prescribed this preliminary act for the Āṭānāṭiya protection to remove dangers for the monks when they undertake to free someone in this manner. This is the embellishment of the discussion on the determination of protective recitations.

၂၀. အနာမဋ္ဌပိဏ္ဍပါတောတိ (ဝိ. ဝိ. ဋီ. ၁.၁၈၅) ဧတ္ထ အမသိယိတ္ထာတိ အာမဋ္ဌော, န အာမဋ္ဌော အနာမဋ္ဌော. ပိဏ္ဍံ ပိဏ္ဍံ ဟုတွာ ပတတီတိ [Pg.64] ပိဏ္ဍပါတော. အနာမဋ္ဌော စ သော ပိဏ္ဍပါတော စာတိ တထာ, အဂ္ဂဟိတအဂ္ဂေါ, အပရိဘုတ္တော ပိဏ္ဍပါတောတိ အတ္ထော. သစေပိ ကဟာပဏဂ္ဃနကော ဟောတီတိ ဣမိနာ ဒါယကေဟိ ဗဟုဗျဉ္ဇနေန သမ္ပာဒေတွာ သက္ကစ္စံ ဒိန္နဘာဝံ ဒီပေတိ. တေန ဝုတ္တံ ‘‘သဒ္ဓါဒေယျဝိနိပါတနံ နတ္ထီ’’တိ, ဧဝံ သက္ကစ္စံ သဒ္ဓါယ ဒိန္နံ မဟဂ္ဃဘောဇနမ္ပိ မာတာပိတူနံ ဒတွာ သဒ္ဓါဒေယျဝိနိပါတနံ နာမ န ဟောတိ, ပဂေဝ အပ္ပဂ္ဃဘောဇနေတိ အဓိပ္ပာယော. မာတာဒိပဉ္စကံယေဝ ဝတွာ ဘေသဇ္ဇကရဏေ ဝိယ အပရေသမ္ပိ ဒသန္နံ ဒါတုံ ဝဋ္ဋတီတိ အဝုတ္တတ္တာ အညေသံ ဉာတကာနမ္ပိ ပေသေတွာ ဒါတုံ န ဝဋ္ဋတီတိ သိဒ္ဓံ, ‘‘ဝိဟာရံ သမ္ပတ္တဿ ပန ယဿ ကဿစိ အာဂန္တုကဿ ဝါ’’ဣစ္စာဒိဝက္ခမာနတ္တာ ဝိဟာရံ သမ္ပတ္တာနံ ဉာတကာနမ္ပိ အာဂန္တုကသာမညေန ဒါတုံ ဝဋ္ဋတီတိ စ. ထာလကေတိ သံဃိကေ ကံသာဒိမယေ ထာလကေ. ပတ္တောပိ ဧတ္ထ သင်္ဂယှတိ. န ဝဋ္ဋတီတိ ဣမိနာ ဒုက္ကဋန္တိ ဒဿေတိ. ဒါမရိကစောရဿာတိ ရဇ္ဇံ ပတ္ထေန္တဿ ပါကဋစောရဿ. အဒီယမာနေပိ ‘‘န ဒေန္တီ’’တိ ကုဇ္ဈန္တီတိ သမ္ဗန္ဓော.

20. Regarding 'anāmaṭṭhapiṇḍapāta' (Vi. Vi. Ṭī. 1.185): Here, 'āmaṭṭha' means 'touched,' and 'anāmaṭṭha' means 'not touched.' 'Piṇḍapāta' means 'alms-food' because it falls in lumps. Thus, 'anāmaṭṭha piṇḍapāta' means alms-food that is not touched, that is, the top portion has not been taken, unused alms-food. The phrase 'even if it is worth a kahāpaṇa' indicates that the donors have carefully prepared it with many ingredients and given it respectfully. Therefore, it is said, 'There is no destruction of faith-given offerings.' The meaning is that even if expensive food is respectfully given out of faith to one’s parents, it is not considered a destruction of faith-given offerings; how much more so for inexpensive food. Although only the five (mother, father, etc.) are mentioned, just as in the case of medicine, since it is not stated that it is permissible to give to others among the ten (categories), it is established that one should not send food to other relatives. However, since it will be stated, 'for any guest who has come to the monastery,' it is permissible to give to relatives who have arrived at the monastery, treating them as guests in general. 'Thālaka' refers to a metal bowl (such as bronze) belonging to the Sangha. An alms-bowl is also included here. The phrase 'it is not permissible' indicates that doing so entails an offense of wrong-doing. 'To a bandit chief' refers to a notorious thief seeking kingship. The connection is that even if it is not given, they may become angry, thinking, 'They are not giving.'

အာမိသဿ ဓမ္မဿ စ အလာဘေန အတ္တနော ပရဿ စ အန္တရေ သမ္ဘဝန္တဿ ဆိဒ္ဒဿ ဝိဝရဿ ပဋိသန္ထရဏံ ပိဒဟနံ ပဋိသန္ထာရော. သော ပန ဓမ္မာမိသဝသေန ဒုဝိဓော. တတ္ထ အာမိသပဋိသန္ထာရံ သန္ဓာယ ‘‘ကဿ ကာတဗ္ဗော, ကဿ န ကာတဗ္ဗော’’တိ ဝုတ္တံ. အာဂန္တုကဿ ဝါ…ပေ… ကာတဗ္ဗောယေဝါတိ ဝုတ္တမတ္ထံ ပါကဋံ ကာတုံ ‘‘အာဂန္တုကံ တာဝါ’’တိအာဒိမာဟ. ခီဏပရိဗ္ဗယန္တိ ဣမိနာ အဂတိဘာဝံ ကရုဏာဋ္ဌာနတဉ္စ ဒဿေတိ. တေန စ တဗ္ဗိဓုရာနံ သမိဒ္ဓါနံ အာဂန္တုကတ္တေပိ ဒါတုံ န ဝဋ္ဋတီတိ သိဒ္ဓံ ဟောတိ. ‘‘အပစ္စာသီသန္တေနာ’’တိ ဝတွာ ပစ္စာသီသနပ္ပကာရံ ဒဿေတုံ ‘‘မနုဿာ နာမာ’’တိအာဒိ ဝုတ္တံ. အနနုညာတာနံ ပန အပစ္စာသီသန္တေနပိ ဒါတုံ န ဝဋ္ဋတိ သဒ္ဓါဒေယျဝိနိပါတတ္တာ, ပစ္စာသာယ [Pg.65] ပန သတိ ကုလဒူသနမ္ပိ ဟောတိ. ဥဗ္ဗာသေတွာတိ သမန္တတော တိယောဇနံ ဝိလုမ္ပန္တေ မနုဿေ ပလာပေတွာ. ဝရပေါတ္ထကစိတ္တတ္ထရဏန္တိ အနေကပ္ပကာရံ ဣတ္ထိပုရိသာဒိဥတ္တမရူပဝိစိတ္တံ အတ္ထရဏံ. အယံ ပဋိသန္ထာရဝိနိစ္ဆယကထာလင်္ကာရော.

The covering or closing of a gap or hole that arises between oneself and another due to the lack of material and spiritual gain is called 'paṭisanthāra' (kindly greeting). That greeting, however, is of two kinds: material and spiritual. In this regard, concerning material greeting, it is said, 'For whom should it be done, for whom should it not be done?' To make clear the meaning of the statement 'for a guest or... indeed, it should be done,' he says, 'First, the guest,' and so forth. The phrase 'one whose resources are exhausted' indicates both their helpless state and their being a basis for compassion. And thereby, it is established that it is not fitting to give to those who are prosperous and lack that condition, even if they are guests. Having said 'without expectation,' the phrase 'people, indeed,' and so forth, is stated to show the kinds of expectations. But for those who are not authorized, even if they have no expectation, it is not fitting to give, due to the destruction of offerings given in faith. However, if there is expectation, it even becomes a corruption of the family. 'Having driven away' means having expelled people who plunder all around for three yojanas. 'A splendidly patterned rug' refers to a spread adorned with various excellent patterns of men and women and so on, of the finest kind. This is the embellishment of the discussion on the determination of kindly greetings.

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha.

ဘေသဇ္ဇာဒိဝိနိစ္ဆယကထာလင်္ကာရော နာမ

The Embellishment Called 'Discussion on the Determination of Medicines and So Forth'

တတိယော ပရိစ္ဆေဒေါ.

The Third Chapter.

၄. ဝိညတ္တိဝိနိစ္ဆယကထာ

4. The Discussion on the Analysis of Solicitation

၂၁. ဧဝံ ဘေသဇ္ဇာဒိဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ဝိညတ္တိဝိနိစ္ဆယံ ကထေတုံ ‘‘ဝိညတ္တီတိ ယာစနာ’’တိအာဒိမာဟ. တတ္ထ ဝိညာပနာ ဝိညတ္တိ, ‘‘ဣမိနာ နော အတ္ထော’’တိ ဝိညာပနာ, ယာစနာတိ ဝုတ္တံ ဟောတိ. တေနာဟ ‘‘ဝိညတ္တီတိ ယာစနာ’’တိ. တတြ ဝိညတ္တိယံ အယံ မယာ ဝက္ခမာနော ဝိနိစ္ဆယော ဝေဒိတဗ္ဗောတိ ယောဇနာ. မူလစ္ဆေဇ္ဇာယာတိ (ဝိ. ဝိ. ဋီ. ၁.၃၄၂) ပရသန္တကဘာဝတော မောစေတွာ အတ္တနော ဧဝ သန္တကကရဏဝသေန. ဧဝံ ယာစတော အညာတကဝိညတ္တိဒုက္ကဋဉ္စေဝ ဒါသပဋိဂ္ဂဟဒုက္ကဋဉ္စ ဟောတိ ‘‘ဒါသိဒါသပဋိဂ္ဂဟဏာ ပဋိဝိရတော (ဒီ. နိ. ၁.၁၀, ၁၉၄) ဟောတီ’’တိ ဝစနံ နိဿာယ အဋ္ဌကထာယံ ပဋိက္ခိတ္တတ္တာ. ဉာတကပဝါရိတဋ္ဌာနတော ပန ဒါသံ မူလစ္ဆေဇ္ဇာယ ယာစန္တဿ သာဒိယနဝသေနေဝ ဒုက္ကဋံ. သကကမ္မန္တိ ပါဏဝဓကမ္မံ. ဣဒဉ္စ ပါဏာတိပါတဒေါသပရိဟာရာယ ဝုတ္တံ, န ဝိညတ္တိပရိဟာရာယ. အနိယမေတွာပိ န ယာစိတဗ္ဗာတိ သာမီစိဒဿနတ္ထံ ဝုတ္တံ, သုဒ္ဓစိတ္တေန ပန ဟတ္ထကမ္မံ ယာစန္တဿ အာပတ္တိ နာမ နတ္ထိ. ယဒိစ္ဆကံ ကာရာပေတုံ ဝဋ္ဋတီတိ ‘‘ဟတ္ထကမ္မံ ယာစာမိ, ဒေထာ’’တိအာဒိနာ အယာစိတွာပိ [Pg.66] ဝဋ္ဋတိ, သကိစ္စပသုတမ္ပိ ဧဝံ ကာရာပေန္တဿ ဝိညတ္တိ နတ္ထိ ဧဝ, သာမီစိဒဿနတ္ထံ ပန ဝိဘဇိတွာ ဝုတ္တံ.

21. Having thus explained the analysis of medicines and so forth, he now begins with 'Solicitation means asking,' in order to explain the analysis of solicitation. Herein, making known (viññāpanā) is solicitation (viññatti); making known 'we have need of this' is what is called asking. Hence he said, 'Solicitation means asking.' Here, the construction is: 'This analysis of solicitation, which I am about to explain, should be understood.' 'By cutting off the root' means by freeing it from being the property of another and making it one's own. For one who asks thus, there is the dukkaṭa offense for soliciting from one who is not a relative and the dukkaṭa offense for accepting a male slave, because it is rejected in the commentary based on the statement, 'He abstains from accepting female and male slaves' (DN 1.10, 194). But for one who asks for a slave 'by cutting off the root' from a relative or an invited person, there is a dukkaṭa offense only by way of consenting. 'One's own work' means the work of taking life. This is said to avoid the fault of taking life, not to avoid solicitation. 'One should not ask even without specifying' is said to show proper conduct; but for one who asks for manual labor with a pure mind, there is no offense. 'It is permissible to have it done as one wishes' means that it is allowable even without asking with such words as 'I ask for manual labor, give it.' For one who has it done thus even by someone intent on his own work, there is no solicitation at all; but it is explained with distinctions for the purpose of showing proper conduct.

သဗ္ဗကပ္ပိယဘာဝဒီပနတ္ထန္တိ သဗ္ဗသော ကပ္ပိယဘာဝဒဿနတ္ထံ. မူလံ ဒေထာတိ ဝတ္တုံ ဝဋ္ဋတီတိ ‘‘မူလံ ဒဿာမာ’’တိ ပဌမံ ဝုတ္တတ္တာ ဝိညတ္တိ ဝါ ‘‘မူလ’’န္တိ ဝစနဿ ကပ္ပိယာကပ္ပိယဝတ္ထုသာမညဝစနတ္တာ အကပ္ပိယဝစနံ ဝါ နိဋ္ဌိတဘတိကိစ္စာနံ ဒါပနတော အကပ္ပိယဝတ္ထုသာဒိယနံ ဝါ န ဟောတီတိ ကတွာ ဝုတ္တံ. မူလစ္ဆေဇ္ဇာယ ဝါတိ ဣဒံ ဣဓ ထမ္ဘာဒီနံ ဒါသိဒါသာဒိဘာဝါဘာဝတော ဝုတ္တံ. အနဇ္ဈာဝုတ္ထကန္တိ အပရိဂ္ဂဟိတံ, အဿာမိကန္တိ အတ္ထော.

'For the purpose of explaining the state of being allowable in all respects' means for the purpose of showing the state of being allowable in every way. It is said that it is allowable to say, 'Give the price,' because (1) 'we will give the price' was said first, so there is no solicitation; or (2) because the word 'price' is a general term for both allowable and unallowable things, it is not a statement about an unallowable thing; or (3) because it is given by those for whom the duty of support is completed, there is no consenting to an unallowable thing. 'Or by cutting off the root': this is said here because pillars and so on do not have the status of female slaves, male slaves, and the like. 'Unoccupied' (anajjhāvutthakaṃ) means not taken possession of, that is, without an owner.

၂၂. န ကေဝလဉ္စ…ပေ… စီဝရာဒီနိ ကာရာပေတုကာမေနာတိအာဒီသု စီဝရံ ကာရာပေတုကာမဿ အညာတကအပ္ပဝါရိတတန္တဝါယေဟိ ဟတ္ထကမ္မယာစနဝသေန ဝါယာပနေ ဝိညတ္တိပစ္စယာ ဒုက္ကဋာဘာဝေပိ စီဝရဝါယာပနသိက္ခာပဒေန ယထာရဟံ ပါစိတ္တိယဒုက္ကဋာနိ ဟောန္တီတိ ဝေဒိတဗ္ဗံ. အကပ္ပိယကဟာပဏာဒိ န ဒါတဗ္ဗန္တိ ကပ္ပိယမုခေန လဒ္ဓမ္ပိ တတ္ထ ကမ္မကရဏတ္ထာယ ဣမဿ ကဟာပဏံ ဒေဟီတိ ဝတွာ ‘‘ဒါတုံ ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ပုဗ္ဗေ ကတကမ္မဿ ဒါပနေ ကိဉ္စာပိ ဒေါသော န ဒိဿတိ, တထာပိ အသာရုပ္ပမေဝါတိ ဝဒန္တိ. ကတကမ္မတ္ထာယပိ ကပ္ပိယဝေါဟာရေန ပရိယာယတော ဘတိံ ဒါပေန္တဿ နတ္ထိ ဒေါသော, သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၁.၃၄၂) ပန ‘‘အကပ္ပိယကဟာပဏာဒိ န ဒါတဗ္ဗန္တိ ကိဉ္စာပိ အကပ္ပိယကဟာပဏာဒိံ အသာဒိယန္တေန ကပ္ပိယဝေါဟာရတော ဒါတုံ ဝဋ္ဋတိ, တထာပိ သာရုပ္ပံ န ဟောတိ, မနုဿာ စ ဧတဿ သန္တကံ ကိဉ္စိ အတ္ထီတိ ဝိဟေဌေတဗ္ဗံ မညန္တီတိ အကပ္ပိယကဟာပဏာဒိဒါနံ ပဋိက္ခိတ္တ’’န္တိ ဝုတ္တံ. တထေဝ ပါစေတွာတိ ဟတ္ထကမ္မဝသေနေဝ ပါစေတွာ. ‘‘ကိံ ဘန္တေ’’တိ ဧတ္တကေပိ ပုစ္ဆိတေ ယဒတ္ထာယ ပဝိဋ္ဌော, တံ ကထေတုံ လဘတိ ပုစ္ဆိတပဉှတ္တာ.

22. And not only... etc. In such cases as 'by one who wishes to have robes, etc., made': it should be understood that for one who wishes to have a robe made, when he has it woven by weavers who are not relatives and not invited by way of asking for manual labor, even if there is no dukkaṭa offense conditioned by solicitation, offenses of expiation or of wrong-doing arise as is appropriate in accordance with the training rule on having a robe woven. Regarding 'Unallowable kahāpaṇas, etc., should not be given': it is said that it is allowable to give something received by an allowable means, saying, 'Give this kahāpaṇa to him for the purpose of doing the work.' Although no fault is seen in giving for work already done, they say it is still inappropriate. Even for work already done, there is no fault for one who has wages given indirectly through an allowable transaction. But in the Sāratthadīpanī it is said: '“Unallowable kahāpaṇas, etc., should not be given.” Although it is allowable for one who does not consent to unallowable kahāpaṇas, etc., to give them by way of an allowable transaction, it is still not proper, and people might think, “He has some property,” and consider that he should be harassed. Therefore, the giving of unallowable kahāpaṇas, etc., is prohibited.' Similarly, 'having it prepared' means having it prepared by way of manual labor. When asked just this much, 'What, venerable sir?', one is allowed to state the purpose for which one entered, because a question has been asked.

၂၃. ဝတ္တန္တိ [Pg.67] စာရိတ္တံ, အာပတ္တိ ပန န ဟောတီတိ အဓိပ္ပာယော. ကပ္ပိယံ ကာရာပေတွာ ပဋိဂ္ဂဟေတဗ္ဗာနီတိ သာခါယ မက္ခိကဗီဇနေန ပဏ္ဏာဒိဆေဒေ ဗီဇဂါမကောပနဿ စေဝ တတ္ထ လဂ္ဂရဇာဒိအပ္ပဋိဂ္ဂဟိတကဿ စ ပရိဟာရတ္ထာယ ဝုတ္တံ, တဒုဘယာသင်္ကာယ အသတိ တထာ အကရဏေ ဒေါသော နတ္ထိ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၁.၃၄၂) ပန ‘‘ကပ္ပိယံ ကာရာပေတွာ ပဋိဂ္ဂဟေတဗ္ဗာနီတိ သာခါယ လဂ္ဂရဇသ္မိံ ပတ္တေ ပတိတေပိ သာခံ ဆိန္ဒိတွာ ခါဒိတုကာမတာယပိ သတိ သုခပရိဘောဂတ္ထံ ဝုတ္တ’’န္တိ ဝုတ္တံ. နဒိယာဒီသု ဥဒကဿ အပရိဂ္ဂဟိတတ္တာ ‘‘အာဟရာတိ ဝတ္တုံ ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ဂေဟတော…ပေ… နေဝ ဝဋ္ဋတီတိ ပရိဂ္ဂဟိတုဒကတ္တာ ဝိညတ္တိယာ ဒုက္ကဋံ ဟောတီတိ အဓိပ္ပာယော. ‘‘န အာဟဋံ ပရိဘုဉ္ဇိတု’’န္တိ ဝစနတော ဝိညတ္တိယာ အာပန္နံ ဒုက္ကဋံ ဒေသေတွာပိ တံ ဝတ္ထုံ ပရိဘုဉ္ဇန္တဿ ပရိဘောဂေ ပရိဘောဂေ ဒုက္ကဋမေဝ, ပဉ္စန္နမ္ပိ သဟဓမ္မိကာနံ န ဝဋ္ဋတိ.

23. The meaning is: it is a practice, but there is no offense. 'One should receive them after having them made allowable': this is said for the sake of avoiding both the destruction of the seed-group when cutting leaves and so on with a branch smeared with fly eggs or seeds, and the receiving of unreceived things like dust clinging to it. If there is no suspicion of these two, there is no fault in not doing so. But in the Sāratthadīpanī it is said: '“One should receive them after having them made allowable” is said for the sake of comfortable consumption, even when dust has fallen on a leaf clinging to a branch and one wishes to eat it after cutting the branch.' In rivers and so on, because the water is not possessed, it is said, 'It is allowable to say, “Bring it.”' 'From a house… etc. … it is not at all allowable': the meaning is that because the water is possessed, there is a dukkaṭa offense for soliciting. Based on the statement, 'One should not consume what has been brought,' even after having confessed the dukkaṭa offense incurred by soliciting, for one who consumes that item, there is a dukkaṭa offense for every act of consumption. It is not allowable for any of the five co-religionists.

‘‘အလဇ္ဇီဟိ ပန ဘိက္ခူဟိ ဝါ သာမဏေရေဟိ ဝါ ဟတ္ထကမ္မံ န ကာရေတဗ္ဗ’’န္တိ သာမညတော ဝုတ္တတ္တာ အတ္တနော အတ္ထာယ ယံ ကိဉ္စိ ဟတ္ထကမ္မံ ကာရေတုံ န ဝဋ္ဋတိ. ယံ ပန အလဇ္ဇီ နိဝါရိယမာနောပိ ဗီဇနာဒိံ ကရောတိ, တတ္ထ ဒေါသော နတ္ထိ, စေတိယကမ္မာဒီနိ ပန တေဟိ ကာရာပေတုံ ဝဋ္ဋတီတိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၃၄၂) ဝုတ္တံ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၃၄၂) ပန ‘‘အလဇ္ဇီဟိ…ပေ… န ကာရေတဗ္ဗန္တိ ဣဒံ ဥတ္တရိဘင်္ဂါဓိကာရတ္တာ အဇ္ဈောဟရဏီယံ သန္ဓာယ ဝုတ္တံ, ဗာဟိရပရိဘောဂေသု ပန အလဇ္ဇီဟိပိ ဟတ္ထကမ္မံ ကာရေတုံ ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ဧတ္ထ စ ‘‘အလဇ္ဇီဟိ သာမဏေရေဟီ’’တိ ဝုတ္တတ္တာ ‘‘သဉ္စိစ္စ အာပတ္တိံ အာပဇ္ဇတီ’’တိ (ပရိ. ၃၅၉) အလဇ္ဇိလက္ခဏံ ဥက္ကဋ္ဌဝသေန ဥပသမ္ပန္နေ ပဋိစ္စ ဥပလက္ခဏတော ဝုတ္တန္တိ တံလက္ခဏဝိရဟိတာနံ သာမဏေရာဒီနံ လိင်္ဂတ္ထေနဂေါတြဘုပရိယောသာနာနံ [Pg.68] ဘိက္ခုပဋိညာနံ ဒုဿီလာနမ္ပိ သာဓာရဏဝသေန အလဇ္ဇိလက္ခဏံ ယထာဌပိတပဋိပတ္တိယာ အတိဋ္ဌနမေဝါတိ ဂဟေတဗ္ဗံ.

Because it is stated generally, 'One should not have manual labor done by shameless bhikkhus or novices,' it is not allowable to have any manual labor done for one's own benefit. However, if a shameless person does things like fanning even when being prevented, there is no fault in that. But it is allowable to have them do work on shrines and so on; this is stated in the Vimativinodanī. In the Sāratthadīpanī, however, it is said: '“One should not have manual labor done by shameless ones…” This is said with reference to things for consumption, as it is in the section on extravagance. But for external uses, it is allowable to have manual labor done even by shameless persons.' And here, since it says 'by shameless novices,' the characteristic of shamelessness, 'one intentionally commits an offense,' is stated by way of indication with reference to one who is fully ordained in the highest sense. But for novices and others who lack that characteristic, even for immoral ones who claim to be bhikkhus—those who are such only by the outward sign, by theft (of the robe), by change of lineage, up to the end—the characteristic of shamelessness should be taken in a general sense as simply not abiding in the practice as it has been established.

၂၄. ဂေါဏံ ပန…ပေ… အာဟရာပေန္တဿ ဒုက္ကဋန္တိ ဝိညတ္တိက္ခဏေ ဝိညတ္တိပစ္စယာ, ပဋိလာဘက္ခဏေ ဂေါဏာနံ သာဒိယနပစ္စယာ စ ဒုက္ကဋံ. ဂေါဏဉှိ အတ္တနော အတ္ထာယ အဝိညတ္တိယာ လဒ္ဓမ္ပိ သာဒိတုံ န ဝဋ္ဋတိ ‘‘ဟတ္ထိဂဝါဿဝဠဝပဋိဂ္ဂဟဏာ ပဋိဝိရတော ဟောတီ’’တိ (ဒီ. နိ. ၁.၁၀, ၁၉၄) ဝုတ္တတ္တာ. တေနေဝါဟ ‘‘ဉာတကပဝါရိတဋ္ဌာနတောပိ မူလစ္ဆေဇ္ဇာယ ယာစိတုံ န ဝဋ္ဋတီ’’တိ. ဧတ္ထ စ ဝိညတ္တိဒုက္ကဋာဘာဝေပိ အကပ္ပိယဝတ္ထုယာစနေပိ ပဋိဂ္ဂဟဏေပိ ဒုက္ကဋမေဝ. ရက္ခိတွာတိ စောရာဒိဥပဒ္ဒဝတော ရက္ခိတွာ. ဇဂ္ဂိတွာတိ တိဏအန္နာဒီဟိ ပေါသေတွာ. န သမ္ပဋိစ္ဆိတဗ္ဗန္တိ အတ္တနော အတ္ထာယ ဂေါသာဒိယနဿ ပဋိက္ခိတ္တတ္တာ ဝုတ္တံ.

24. Regarding an ox... etc. For one who has it brought, there is a dukkaṭa offense: at the moment of solicitation, conditioned by the solicitation, and at the moment of acquisition, conditioned by consenting to the oxen. For it is not allowable to accept an ox for one's own benefit even if it is obtained without solicitation, because it is said, 'He abstains from accepting elephants, cattle, horses, and mares' (DN 1.10). For that reason he said, 'It is not allowable to ask for it with permanent ownership even from a relative or an invited person.' And here, even in the absence of a dukkaṭa offense for solicitation, there is still a dukkaṭa offense in asking for and in accepting an unallowable item. 'Having guarded' means having protected it from dangers such as thieves. 'Having tended' means having nourished it with grass, fodder, and so on. 'It should not be accepted' is said because accepting cattle for one's own benefit is prohibited.

၂၅. ဉာတကပဝါရိတဋ္ဌာနေ ပန ဝဋ္ဋတီတိ သကဋဿ သမ္ပဋိစ္ဆိတဗ္ဗတ္တာ မူလစ္ဆေဇ္ဇဝသေန ယာစိတုံ ဝဋ္ဋတိ. တာဝကာလိကံ ဝဋ္ဋတီတိ ဥဘယတ္ထာပိ ဝဋ္ဋတီတိ အတ္ထောတိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၃၄၂) ဝုတ္တံ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၃၄၂) ပန ‘‘သကဋံ ဒေထာတိ…ပေ… န ဝဋ္ဋတီတိ မူလစ္ဆေဇ္ဇဝသေန သကဋံ ဒေထာတိ ဝတ္တုံ န ဝဋ္ဋတိ. တာဝကာလိကံ ဝဋ္ဋတီတိ တာဝကာလိကံ ကတွာ သဗ္ဗတ္ထ ယာစိတုံ ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ဝါသိအာဒီနိ ပုဂ္ဂလိကာနိပိ ဝဋ္ဋန္တီတိ အာဟ ‘‘ဧသ နယော ဝါသီ’’တိအာဒိ. ဝလ္လိအာဒီသု စ ပရပရိဂ္ဂဟိတေသု ဧသ နယောတိ ယောဇေတဗ္ဗံ. ဂရုဘဏ္ဍပ္ပဟောနကေသုယေဝါတိ ဣဒံ ဝိညတ္တိံ သန္ဓာယ ဝုတ္တံ, အဒိန္နာဒါနေ ပန တိဏသလာကံ ဥပါဒါယ ပရပရိဂ္ဂဟိတံ ထေယျစိတ္တေန ဂဏှတော အဝဟာရော ဧဝ, ဘဏ္ဍဂ္ဃေန ကာရေတဗ္ဗော. ဝလ္လိအာဒီသူတိ ဧတ္ထ အာဒိ-သဒ္ဒေန ပါဠိအာဂတာနံ ဝေဠုမုဉ္ဇပဗ္ဗဇတိဏမတ္တိကာနံ သင်္ဂဟော ဒဋ္ဌဗ္ဗော. တတ္ထ စ ယသ္မိံ ပဒေသေ [Pg.69] ဟရိတာလဇာတိဟိင်္ဂုလိကာဒိ အပ္ပကမ္ပိ မဟဂ္ဃံ ဟောတိ, တတ္ထ တံ တာလပက္ကပ္ပမာဏတော ဦနမ္ပိ ဂရုဘဏ္ဍမေဝ, ဝိညာပေတုဉ္စ န ဝဋ္ဋတိ.

25. But at the place of a relative or an invited person, it is allowable: because a cart is an acceptable requisite, it is allowable to ask for it with permanent ownership. 'It is allowable temporarily': this means it is allowable in both cases, so it is said in the Vimativinodanī. But in the Sāratthadīpanī it is said: '“Give a cart,” etc. … it is not allowable': it is not allowable to say, 'Give a cart,' with the intention of permanent ownership. 'It is allowable temporarily': it is allowable to ask for it temporarily in all situations. He says, 'This is the method for an adze,' etc., to show that personal items like an adze are also allowable. This method should be applied also to vines and other things possessed by others. 'Only in the case of items that constitute heavy goods': this is said with reference to solicitation. But in the case of theft, taking anything possessed by another with a thieving mind, down to a blade of grass, is indeed a theft, and the value of the item must be made good. In 'vines, etc.,' the word 'etc.' should be seen as including the bamboo, muñja grass, pabbaja reeds, grass, and clay that have come down in the Pāli. And in a region where even a small amount of substances like orpiment and cinnabar is of great value, even if it is less than the size of a ripe palm fruit, it is still a heavy item, and it is not allowable to solicit it.

၂၆. သာတိ ဝိညတ္တိ. ပရိကထာဒီသု ‘‘သေနာသနံ သမ္ဗာဓ’’န္တိအာဒိနာ ပရိယာယေန ကထနံ ပရိကထာ နာမ. ဥဇုကမေဝ အကထေတွာ ‘‘ဘိက္ခူနံ ကိံ ပါသာဒေါ န ဝဋ္ဋတီ’’တိအာဒိနာ အဓိပ္ပာယော ယထာ ဝိဘူတော ဟောတိ, ဧဝံ ကထနံ ဩဘာသော နာမ. သေနာသနာဒိအတ္ထံ ဘူမိပရိကမ္မာဒိကရဏဝသေန ပစ္စယုပ္ပာဒါယ နိမိတ္တကရဏံ နိမိတ္တကမ္မံ နာမ. တီသု ပစ္စယေသု ဝိညတ္တိအာဒယော ဒဿိတာ, ဂိလာနပစ္စယေ ပန ကထန္တိ အာဟ ‘‘ဂိလာနပစ္စယေ ပနာ’’တိအာဒိ. တထာ ဥပ္ပန္နံ ပန ဘေသဇ္ဇံ ရောဂေ ဝူပသန္တေ ဘုဉ္ဇိတုံ ဝဋ္ဋတိ, န ဝဋ္ဋတီတိ? တတ္ထ ဝိနယဓရာ ‘‘ဘဂဝတာ ရောဂသီသေန ပရိဘောဂဿ ဒွါရံ ဒိန္နံ, တသ္မာ အရောဂကာလေပိ ဘုဉ္ဇိတုံ ဝဋ္ဋတိ, အာပတ္တိ န ဟောတီ’’တိ ဝဒန္တိ, သုတ္တန္တိကာ ပန ‘‘ကိဉ္စာပိ အာပတ္တိ န ဟောတိ, အာဇီဝံ ပန ကောပေတိ, တသ္မာ သလ္လေခပဋိပတ္တိယံ ဌိတဿ န ဝဋ္ဋတိ, သလ္လေခံ ကောပေတီ’’တိ ဝဒန္တီတိ.

26. Oblique intimation. Among roundabout speeches, speaking indirectly, such as, “The dwelling is crowded,” and so on, is called “roundabout speech” (parikathā). Without speaking directly, but making the intention clear in such a way, as in, “Why is a palace not suitable for the monks?” and so on, is called “suggestion” (obhāsa). Making a sign to produce requisites, by way of preparing the ground for a dwelling and so forth, is called “the act of making a sign” (nimittakamma). Intimation and so forth have been shown in regard to the three requisites. But how is it for the requisites for the sick? He said, “And for the requisites for the sick,” and so on. Further, when medicine has been thus obtained, is it permissible to consume it after the illness has subsided, or not? In this regard, the Vinaya masters say: “The Blessed One has opened the door for consumption on account of illness; therefore, it is permissible to consume it even when one is not ill, and there is no offense.” The Suttanta followers, however, say: “Although there is no offense, it corrupts one’s livelihood; therefore, for one established in the practice of effacement, it is not permissible, as it corrupts effacement.”

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha,

ဝိညတ္တိဝိနိစ္ဆယကထာလင်္ကာရော နာမ

Named the Ornament of the Exposition on the Ascertainment of Intimation,

စတုတ္ထော ပရိစ္ဆေဒေါ.

The Fourth Chapter.

၅. ကုလသင်္ဂဟဝိနိစ္ဆယကထာ

5. The Exposition on the Ascertainment of Supporting Families.

၂၇. ဧဝံ ဝိညတ္တိဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ကုလသင်္ဂဟဝိနိစ္ဆယံ ကထေတုံ ‘‘ကုလသင်္ဂဟော’’တိအာဒိမာဟ. တတ္ထ သင်္ဂဏှနံ သင်္ဂဟော, ကုလာနံ သင်္ဂဟော ကုလသင်္ဂဟော, ပစ္စယဒါယကာဒီနံ [Pg.70] ဂိဟီနံ အနုဂ္ဂဟကရဏံ. အနုဂ္ဂဟတ္ထော ဟေတ္ထ သင်္ဂဟ-သဒ္ဒေါ ယထာ ‘‘ပုတ္တဒါရဿ သင်္ဂဟော’’တိ (ခု. ပါ. ၅.၆; သု. နိ. ၂၆၅).

27. Having thus explained the ascertainment of intimation, now, to explain the ascertainment of supporting families, he begins with “supporting families,” and so on. Therein, supporting is support (saṅgaha); supporting families is kulasaṅgaha, which means showing favor to householders who are donors of requisites and so forth. Here, the word saṅgaha has the meaning of favor, as in “the support of wife and children” (Khp. 5.6; Sn. 265).

၂၈. တတ္ထ ကောဋ္ဋနန္တိ သယံ ဆိန္ဒနံ. ကောဋ္ဋာပနန္တိ ‘‘ဣမံ ဆိန္ဒာ’’တိ အညေသံ ဆေဒါပနံ. အာဠိယာ ဗန္ဓနန္တိ ယထာ ဂစ္ဆမူလေ ဥဒကံ သန္တိဋ္ဌတိ, တထာ သမန္တတော ဗန္ဓနံ. ဥဒကဿာတိ အကပ္ပိယဥဒကဿ ‘‘ကပ္ပိယဥဒကသိဉ္စန’’န္တိ ဝိသုံ ဝက္ခမာနတ္တာ, တဉ္စ အာရာမာဒိအတ္ထံ ရောပနေ အကပ္ပိယဝေါဟာရေသုပိ ကပ္ပိယဝေါဟာရေသုပိ ကပ္ပိယဥဒကသိဉ္စနာဒိ ဝဋ္ဋတီတိ ဝက္ခမာနတ္တာ ဣဓာပိ ဝိဘာဂံ ကတွာ ကပ္ပိယဥဒကသိဉ္စနာဒိ ဝိသုံ ဒဿိတံ. ဧတ္ထ စ ကတမံ အကပ္ပိယဥဒကံ, ကတမံ ပန ကပ္ပိယဥဒကန္တိ? သပ္ပာဏကံ အကပ္ပိယဥဒကံ, အပ္ပာဏကံ ကပ္ပိယဥဒကန္တိ. ကထံ ဝိညာယတီတိ စေ, ‘‘ယော ပန ဘိက္ခု ဇာနံ သပ္ပာဏကံ ဥဒကံ တိဏံ ဝါ မတ္တိကံ ဝါ သိဉ္စေယျ ဝါ သိဉ္စာပေယျ ဝါ ပါစိတ္တိယ’’န္တိ ဝစနတော. ယထာ ကောဋ္ဋနခဏနာဒိကာယိကကိရိယာပိ အကပ္ပိယဝေါဟာရေ သင်္ဂဟိတာ, ဧဝံ မာတိကာဥဇုကရဏာဒိကပ္ပိယဝေါဟာရေပီတိ အာဟ ‘‘သုက္ခမာတိကာယ ဥဇုကရဏ’’န္တိ. ဟတ္ထပါဒမုခဓောဝနနဟအာနောဒကသိဉ္စနန္တိ ဣမိနာပိ ပကာရန္တရေန ကပ္ပိယဥဒကသိဉ္စနမေဝ ဒဿေတိ. အကပ္ပိယဝေါဟာရေ ကောဋ္ဋနခဏနာဒိဝသေန သယံ ကရဏဿပိ ကထံ သင်္ဂဟောတိ? အကပ္ပိယန္တိ ဝေါဟရိယတီတိ အကပ္ပိယဝေါဟာရောတိ အကပ္ပိယဘူတံ ကရဏကာရာပနာဒိ သဗ္ဗမေဝ သင်္ဂဟိတံ, န ပန အကပ္ပိယဝစနမတ္တန္တိ ဒဋ္ဌဗ္ဗံ. ကပ္ပိယဝေါဟာရေပိ ဧသေဝ နယော. သုက္ခမာတိကာယ ဥဇုကရဏန္တိ ဣမိနာ ပုရာဏပဏ္ဏာဒီနံ ဟရဏမ္ပိ သင်္ဂဟိတန္တိ ဒဋ္ဌဗ္ဗံ. ကုဒါလာဒီနိ ဘူမိယံ ဌပေတွာ ဌာနတော ဟတ္ထေန ဂဟေတွာ ဌာနမေဝ ပါကဋတရန္တိ ‘‘ဩဘာသော’’တိ ဝုတ္တံ.

28. Therein, 'cutting' (koṭṭana) means cutting by oneself. 'Causing to cut' (koṭṭāpana) means causing others to cut by saying, 'Cut this.' 'Making a basin' (āḷiyā bandhana) means making an embankment all around so that water collects at the base of a tree. 'Of water' means of unallowable water, because 'sprinkling with allowable water' will be mentioned separately. And since it will be stated that sprinkling with allowable water and so forth is permissible when planting for the sake of a monastery, etc., in both unallowable and allowable transactions, here too, having made a distinction, sprinkling with allowable water and so forth is shown separately. And here, what is unallowable water, and what is allowable water? Water with living beings is unallowable water; water without living beings is allowable water. If it is asked how this is known, it is from the statement: 'Whatever bhikkhu, knowing that water contains living beings, should sprinkle or cause to be sprinkled grass or clay, it is an offense of expiation.' He says, 'straightening a dry water channel,' to show that just as bodily actions like cutting and digging are included in unallowable transaction, so too are actions like this included in allowable transaction. By 'sprinkling water for washing hands, feet, and face, and for bathing,' he also shows, in another way, the sprinkling of allowable water. How is even one’s own action, by way of cutting, digging, and so forth, included in 'unallowable transaction'? It should be understood that because it is transacted as 'unallowable,' an 'unallowable transaction' includes everything that is an unallowable act of doing or causing to do, and not merely unallowable speech. This same principle applies to allowable transaction. By 'straightening a dry water channel,' it should be understood that removing old leaves and so forth is also included. Leaving tools like a spade on the ground and then, taking them by hand from that place, makes the place itself more evident—this is called 'suggestion' (obhāsa).

၂၉. မဟာပစ္စရိဝါဒံ ပတိဋ္ဌာပေတုကာမော ပစ္ဆာ ဝဒတိ. ဝနတ္ထာယာတိ ဣဒံ ကေစိ ‘‘ဝတတ္ထာယာ’’တိ ပဌန္တိ, တေသံ ဝတိအတ္ထာယာတိ [Pg.71] အတ္ထော. ဝဇိရဗုဒ္ဓိဋီကာယမ္ပိ တထေဝ ဝုတ္တံ, ‘‘အာရာမရောပါ ဝနရောပါ, ယေ နရာ သေတုကာရကာ’’တိ (သံ. နိ. ၁.၄၇) ဝစနတော ပန တံ ဝိစာရေတဗ္ဗံ. အကပ္ပိယဝေါဟာရေပိ ဧကစ္စံ ဝဋ္ဋတီတိ ဒဿေတုံ ‘‘န ကေဝလဉ္စ သေသ’’န္တိအာဒိမာဟ. ယံ ကိဉ္စိ မာတိကန္တိ သုက္ခမာတိကံ ဝါ အသုက္ခမာတိကံ ဝါ. ကပ္ပိယဥဒကံ သိဉ္စိတုန္တိ ဣမိနာ ‘‘ကပ္ပိယဥဒကံ သိဉ္စထာ’’တိ ဝတ္တုမ္ပိ ဝဋ္ဋတီတိ ဒဿေတိ. သယံ ရောပေတုမ္ပိ ဝဋ္ဋတီတိ ဣမိနာ ‘‘ရောပေဟီ’’တိ ဝတ္တုမ္ပိ ဝဋ္ဋတီတိပိ သိဒ္ဓံ.

29. One who wishes to establish the view of the Mahāpaccari speaks later. Regarding 'for the sake of a forest' (vanatthāya), some read this as 'vatatthāya,' for which the meaning is 'for the sake of a fence' (vatiatthāya). The Vajirabuddhiṭīkā also states the same. However, this should be investigated in light of the saying: 'Those people who are planters of parks, planters of forests, and builders of bridges' (SN 1.47). To show that certain things are permissible even in an unallowable transaction, he says, 'And not only the rest,' and so on. 'Whatever water channel' means a dry water channel or a wet one. By 'to sprinkle allowable water,' he shows that it is also permissible to say, 'Sprinkle allowable water.' By 'it is permissible to plant oneself,' it is also established that it is permissible to say, 'Plant it.'

၃၀. ပါစိတ္တိယဉ္စေဝ ဒုက္ကဋဉ္စာတိ ပထဝီခဏနပစ္စယာ ပါစိတ္တိယံ, ကုလသင်္ဂဟပစ္စယာ ဒုက္ကဋံ. အကပ္ပိယဝေါဟာရေနာတိ ‘‘ဣဒံ ခဏ, ဣဒံ ရောပေဟီ’’တိ အကပ္ပိယဝေါဟာရေန. ဒုက္ကဋမေဝါတိ ကုလသင်္ဂဟပစ္စယာ ဒုက္ကဋံ. ဥဘယတြာတိ ကပ္ပိယာကပ္ပိယပထဝိယံ.

30. Both an offense of expiation and a wrong-doing: an offense of expiation on account of digging the earth, and a wrong-doing on account of supporting families. By unallowable transaction: by an unallowable transaction such as, 'Dig this, plant this.' Only a wrong-doing: a wrong-doing on account of supporting families. In both: in both allowable and unallowable earth.

သဗ္ဗတ္ထာတိ ကုလသင်္ဂဟပရိဘောဂအာရာမာဒိအတ္ထာယ ရောပိတေ. ဒုက္ကဋမ္ပီတိ န ကေဝလံ ပါစိတ္တိယမေဝ. ကပ္ပိယေနာတိ ကပ္ပိယဥဒကေန. တေသံယေဝ ဒွိန္နန္တိ ကုလသင်္ဂဟပရိဘောဂါနံ. ဒုက္ကဋန္တိ ကုလသင်္ဂဟတ္ထာယ သယံ သိဉ္စနေ, ကပ္ပိယဝေါဟာရေန ဝါ အကပ္ပိယဝေါဟာရေန ဝါ သိဉ္စာပနေ ဒုက္ကဋံ, ပရိဘောဂတ္ထာယ သယံ သိဉ္စနေ, အကပ္ပိယဝေါဟာရေန သိဉ္စာပနေ စ ဒုက္ကဋံ. ပယောဂဗဟုလတာယာတိ သယံ ကရဏေ, ကာယပယောဂဿ ကာရာပနေ ဝစီပယောဂဿ ဗဟုတ္တေန. အာပတ္တိဗဟုလတာ ဝေဒိတဗ္ဗာတိ ဧတ္ထ သယံ သိဉ္စနေ ဓာရာပစ္ဆေဒဂဏနာယ အာပတ္တိဂဏနာ ဝေဒိတဗ္ဗာ. သိဉ္စာပနေ ပန ပုနပ္ပုနံ အာဏာပေန္တဿ ဝါစာယ ဝါစာယ အာပတ္တိ, သကိံ အာဏတ္တဿ ဗဟုသိဉ္စနေ ဧကာဝ.

Everywhere: when planted for the sake of supporting families, for personal use, for a monastery, and so forth. A wrong-doing as well: not only an offense of expiation. With allowable: with allowable water. Of those very two: of supporting families and personal use. A wrong-doing: there is a wrong-doing when sprinkling by oneself for the sake of supporting families, or when causing it to be sprinkled by allowable or unallowable transaction; and there is a wrong-doing when sprinkling by oneself for the sake of personal use, or when causing it to be sprinkled by unallowable transaction. Due to the abundance of application: because in doing it oneself there is much physical application, and in causing it to be done there is much verbal application. The abundance of offenses should be understood: here, when sprinkling by oneself, the number of offenses should be understood by counting the breaks in the stream. But when causing it to be sprinkled, for one who commands repeatedly, there is an offense for every utterance; for one who commands once and much sprinkling is done, there is only one.

ဩစိနနေ ဒုက္ကဋပါစိတ္တိယာနီတိ ကုလသင်္ဂဟပစ္စယာ ဒုက္ကဋံ, ဘူတဂါမပါတဗျတာယ ပါစိတ္တိယံ. အညတ္ထာတိ ဝတ္ထုပူဇာဒိအတ္ထာယ [Pg.72] ဩစိနနေ. သကိံ အာဏတ္တောတိ အကပ္ပိယဝေါဟာရေန အာဏတ္တော. ပါစိတ္တိယမေဝါတိ အကပ္ပိယဝေါဟာရေန အာဏတ္တတ္တာ ဘူတဂါမသိက္ခာပဒေန (ပါစိ. ၉၀-၉၁) ပါစိတ္တိယံ. ကပ္ပိယဝစနေန ပန ဝတ္ထုပူဇာဒိအတ္ထာယ ဩစိနာပေန္တဿ အနာပတ္တိယေဝ.

In picking, there are wrong-doings and offenses of expiation: a wrong-doing on account of supporting families, and an offense of expiation on account of destroying plant life. For another purpose: when picking for the purpose of venerating a sacred object and so forth. Commanded once: commanded by an unallowable transaction. Only an offense of expiation: because one was commanded by an unallowable transaction, it is an offense of expiation under the training rule concerning plant life (Pāc. 90–91). However, for one who causes something to be picked by allowable speech for the purpose of venerating a sacred object and so forth, there is no offense at all.

၃၁. ဂန္ထနေန နိဗ္ဗတ္တံ ဒါမံ ဂန္ထိမံ. ဧသ နယော သေသေသုပိ. န ဝဋ္ဋတီတိ ကုလသင်္ဂဟတ္ထာယ, ဝတ္ထုပူဇာဒိအတ္ထာယ ဝါ ဝုတ္တနယေန ကရောန္တဿ ကာရာပေန္တဿ စ ဒုက္ကဋန္တိ အတ္ထော. ဝဋ္ဋတီတိ ဝတ္ထုပူဇာဒိအတ္ထာယ ဝဋ္ဋတိ, ကုလသင်္ဂဟတ္ထာယ ပန ကပ္ပိယဝေါဟာရေန ကာရာပေန္တဿပိ ဒုက္ကဋမေဝ. ပုရိမနယေနေဝါတိ ‘‘ဘိက္ခုဿ ဝါ’’တိအာဒိနာ ဝုတ္တနယေန. ဓမ္မာသနဝိတာနေ ဗဒ္ဓကဏ္ဋကေသု ပုပ္ဖာနိ ဝိနိဝိဇ္ဈိတွာ ဌပေန္တီတိ သမ္ဗန္ဓော. ဥပရူပရိ ဝိဇ္ဈိတွာ ဆတ္တသဒိသံ ကတွာ အာဝုဏနတော ‘‘ဆတ္တာဓိဆတ္တံ ဝိယာ’’တိ ဝုတ္တံ. ‘‘ကဒလိက္ခန္ဓမှီ’’တိအာဒိနာ ဝုတ္တံ သဗ္ဗမေဝ သန္ဓာယ ‘‘တံ အတိဩဠာရိကမေဝါ’’တိ ဝုတ္တံ, သဗ္ဗတ္ထ ကရဏေ, အကပ္ပိယဝေါဟာရေန ကာရာပနေ စ ဒုက္ကဋမေဝါတိ အတ္ထော. ပုပ္ဖဝိဇ္ဈနတ္ထံ ကဏ္ဋကမ္ပိ ဗန္ဓိတုံ န ဝဋ္ဋတီတိ ဣမဿ ဥပလက္ခဏတ္တာ ပုပ္ဖဒါမောလမ္ဗကာဒိအတ္ထာယ ရဇ္ဇုဗန္ဓနာဒိပိ န ဝဋ္ဋတီတိ ကေစိ ဝဒန္တိ. အညေ ပန ‘‘ပုပ္ဖဝိဇ္ဈနတ္ထံ ကဏ္ဋကန္တိ ဝိသေသိတတ္တာ တဒတ္ထံ ကဏ္ဋကမေဝ ဗန္ဓိတုံ န ဝဋ္ဋတိ, တဉ္စ အဋ္ဌကထာပမာဏေနာ’’တိ ဝဒန္တိ, ဝီမံသိတွာ ဂဟေတဗ္ဗံ. ပုပ္ဖပဋိစ္ဆကံ နာမ ဒန္တာဒီဟိ ကတံ ပုပ္ဖာဓာနံ. ဧတမ္ပိ နာဂဒန္တကမ္ပိ သဆိဒ္ဒမေဝ ဂဟေတဗ္ဗံ. အသောကပိဏ္ဍိယာတိ အသောကသာခါနံ, ပုပ္ဖာနံ ဝါ သမူဟေ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၄၃၁) ပန ‘‘အသောကပိဏ္ဍိယာတိ အသောကပုပ္ဖမဉ္ဇရိကာယာ’’တိ ဝုတ္တံ. ဓမ္မရဇ္ဇု နာမ စေတိယံ ဝါ ဗောဓိံ ဝါ ပုပ္ဖပ္ပဝေသနတ္ထံ အာဝိဇ္ဈိတွာ ဗန္ဓရဇ္ဇု. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၄၃၁) ပန ‘‘ဓမ္မရဇ္ဇု နာမ စေတိယာဒီနိ [Pg.73] ပရိက္ခိပိတွာ တေသဉ္စ ရဇ္ဇုယာ စ အန္တရာ ပုပ္ဖပ္ပဝေသနတ္ထာယ ဗန္ဓရဇ္ဇု. သိထိလဝဋ္ဋိတာယ ဝါ ဝဋ္ဋိယာ အဗ္ဘန္တရေ ပုပ္ဖပ္ပဝေသနတ္ထာယ ဧဝံ ဗန္ဓာတိပိ ဝဒန္တီ’’တိ ဝုတ္တံ.

31. A cord produced by tying is a tied cord. This method applies to the rest as well. 'It is not permissible' means that for one who makes or has it made for the sake of supporting a family, or for the purpose of venerating an object of reverence and so forth, in the manner stated, there is an offense of wrong-doing. 'It is permissible' means it is permissible for the purpose of venerating an object of reverence and so forth, but for the sake of supporting a family, even for one who has it made by allowable speech, it is still an offense of wrong-doing. 'By the previous method' means by the method stated beginning with 'for a bhikkhu,' and so on. The connection is that they pierce flowers and place them on the thorns attached to the canopy of the Dhamma-seat. Because they pierce them layer upon layer and string them, making them like an umbrella, it is said, 'like an umbrella upon an umbrella.' Referring to all that was said beginning with 'on a banana trunk,' it is said, 'that is indeed extremely crude.' The meaning is that in all cases of doing it oneself, and having it done by unallowable speech, there is an offense of wrong-doing. Because even tying thorns for piercing flowers is not permissible, some say that by implication, tying ropes for hanging flower garlands and so forth is also not permissible. Others, however, say that since 'thorns for piercing flowers' is specified, only tying thorns for that purpose is not permissible, and that this is according to the authority of the commentaries. This should be investigated and accepted. A 'flower receptacle' is a flower holder made from ivory and so forth. This, and also an elephant-tusk peg, should be understood as being perforated. 'Asokapiṇḍi' refers to a cluster of asoka branches or flowers. However, in the Sāratthadīpanī, it is stated: 'Asokapiṇḍi means a spray of asoka flowers.' A 'Dhamma-cord' is a cord tied by encircling a cetiya or Bodhi tree for the purpose of inserting flowers. However, in the Vimativinodanī, it is stated: 'A Dhamma-cord is a cord tied around cetiyas and so forth, for the purpose of inserting flowers between them and the cord. Some also say that it is a cord tied in this way for the purpose of inserting flowers inside a loosely twisted coil.'

မတ္ထကဒါမန္တိ ဓမ္မာသနာဒိမတ္ထကေ ပလမ္ဗကဒါမံ. တေသံယေဝါတိ ဥပ္ပလာဒီနံ ဧဝ. ဝါကေန ဝါတိ ပုပ္ဖနာဠံ ဖာလေတွာ ပုပ္ဖေန ဧကာဗဒ္ဓဋ္ဌိတဝါကေန ဒဏ္ဍေန စ ဧကာဗဒ္ဓေနေဝ. ဧတေန ပုပ္ဖံ ဗီဇဂါမသင်္ဂဟံ န ဂစ္ဆတိ ပဉ္စသု ဗီဇေသု အပဝိဋ္ဌတ္တာ ပဏ္ဏံ ဝိယ, တသ္မာ ကပ္ပိယံ အကာရာပေတွာပိ ဝိကောပနေ ဒေါသော နတ္ထိ. ယဉ္စ ဆိန္နဿပိ မကုဠဿ ဝိကသနံ, တမ္ပိ အတိတရုဏဿ အဘာဝါ ဝုဍ္ဎိလက္ခဏံ န ဟောတိ, ပရိဏတဿ ပန မကုဠဿ ပတ္တာနံ သိနေဟေ ပရိယာဒါနံ ဂတေ ဝိသုံဘာဝေါ ဧဝ ဝိကာသော, တေနေဝ ဆိန္နမကုဠဝိကာသော အဆိန္နမကုဠဝိကာသတော ပရိဟီနော, မိလာတနိယုတ္တော ဝါ ဒိဿတိ. ယဉ္စ မိလာတဿ ဥဒကသညောဂေ အမိလာနတာပဇ္ဇနံ, တမ္ပိ တမ္ဗုလပဏ္ဏာဒီသု သမာနံ ဝုဍ္ဎိလက္ခဏံ န ဟောတိ. ပါဠိအဋ္ဌကထာသု စ န ကတ္ထစိ ပုပ္ဖာနံ ကပ္ပိယကရဏံ အာဂတံ, တသ္မာ ပုပ္ဖံ သဗ္ဗထာ အဗီဇမေဝါတိ ဝိညာယတိ, ဝီမံသိတွာ ဂဟေတဗ္ဗံ.

A 'head-garland' means a hanging garland on top of a Dhamma-seat and so forth. 'Of those very ones' means of lotuses and the like. 'With a strip of bark' means having split the flower stalk and bound it together with the flower by means of a strip of bark and a stick that are bound together as one. By this, the flower is not included in the category of seed-plants, as it is not included among the five kinds of seeds, just like a leaf; therefore, there is no offense in destroying it even without having had it made allowable. And as for the blooming of a cut bud, that too is not a sign of growth, as it is not extremely young. For a mature bud, however, the blooming is simply the separation of the petals when their moisture has been exhausted. For that reason, the blooming of a cut bud is inferior to the blooming of an uncut bud, or it appears withered. And as for a withered flower becoming fresh again on contact with water, that too is not a sign of growth, being similar to what happens with betel leaves and the like. Moreover, in the Pāli and the commentaries, the making of flowers allowable is not found anywhere. Therefore, it is to be understood that a flower is in every way not a seed. This should be accepted after investigation.

‘‘ပသိဗ္ဗကေ ဝိယာ’’တိ ဝုတ္တတ္တာ ပုပ္ဖံ ပသိဗ္ဗကေ ဝါ ပသိဗ္ဗကသဒိသံ ဗန္ဓေ ယတ္ထ ကတ္ထစိ စီဝရေ ဝါ ပက္ခိပိတုံ ဝဋ္ဋတီတိ သိဒ္ဓံ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၄၃၁) ပန ‘‘ခန္ဓေ ဌပိတကာသာဝဿာတိ ခန္ဓေ ဌပိတသံဃာဋိံ သန္ဓာယ ဝုတ္တံ. တဉှိ တထာဗန္ဓိတုံ သက္ကာ ဘဝေယျ. ဣမိနာ စ အညမ္ပိ တာဒိသံ ကာသာဝံ ဝါ ဝတ္ထံ ဝါ ဝုတ္တနယေန ဗန္ဓိတွာ တတ္ထ ပုပ္ဖာနိ ပက္ခိပိတုံ ဝဋ္ဋတီတိ သိဒ္ဓံ. အံသဘဏ္ဍိကပသိဗ္ဗကေ ပက္ခိတ္တသဒိသတ္တာ ဝေဌိမံ နာမ န ဇာတံ, တသ္မာ သိထိလဗန္ဓဿ အန္တရန္တရာ ပက္ခိပိတုမ္ပိ ဝဋ္ဋတီတိ ဝဒန္တီ’’တိ ဝုတ္တံ. ဟေဋ္ဌာ ဒဏ္ဍကံ ပန ဗန္ဓိတုံ န [Pg.74] ဝဋ္ဋတီတိ ရဇ္ဇုအာဒီဟိ ဗန္ဓနံ သန္ဓာယ ဝုတ္တံ, ပုပ္ဖဿေဝ ပန အစ္ဆိန္နဒဏ္ဍကေဟိ ဗန္ဓိတုံ ဝဋ္ဋတိ ဧဝ.

Because it is said, 'like in a bag,' it is established that it is allowable to place a flower in a bag, or in a fold resembling a bag, or to insert it anywhere in a robe. But in the Sāratthadīpanī it is said: 'The words “of the ochre robe placed on the shoulder” are said in reference to the outer robe placed on the shoulder. For it could indeed be tied in that way. By this it is established that it is also allowable to tie another such ochre robe or cloth in the manner described and to place flowers in it. Because it is similar to being placed in a shoulder-bag, it does not become what is called “wrapping.” Therefore, they say, it is also allowable to insert them in the intervals of a loose binding.' The statement below that it is not allowable to tie a stick is said in reference to binding with ropes and so on; however, it is indeed allowable to bind with the flower's own uncut stalks.

ပုပ္ဖပဋေ စ ဒဋ္ဌဗ္ဗန္တိ ပုပ္ဖပဋံ ကရောန္တဿ ဒီဃတော ပုပ္ဖဒါမဿ ဟရဏပစ္စာဟရဏဝသေန ပူရဏံ သန္ဓာယ ဝုတ္တံ, တိရိယတော ဟရဏံ ပန ဝါယိမံ နာမ ဟောတိ, န ပုရိမံ. ‘‘ပုရိမဋ္ဌာနံ အတိက္ကာမေတီ’’တိ သာမညတော ဝုတ္တတ္တာ ပုရိမံ ပုပ္ဖကောဋိံ ဖုသာပေတွာ ဝါ အဖုသာပေတွာ ဝါ ပရိက္ခိပနဝသေန အတိက္ကာမေန္တဿ အာပတ္တိယေဝ. ဗန္ဓိတုံ ဝဋ္ဋတီတိ ပုပ္ဖရဟိတာယ သုတ္တဝါကကောဋိယာ ဗန္ဓိတုံ ဝဋ္ဋတိ. ဧကဝါရံ ဟရိတွာ ပရိက္ခိပိတွာတိ ဣဒံ ပုဗ္ဗေ ဝုတ္တစေတိယာဒိပရိက္ခေပံ ပုပ္ဖပဋကရဏဉ္စ သန္ဓာယ ဝုတ္တံ, တသ္မာ စေတိယံ ဝါ ဗောဓိံ ဝါ ပရိက္ခိပန္တေန ဧကဝါရံ ပရိက္ခိပိတွာ ပုရိမဋ္ဌာနံ သမ္ပတ္တေ အညဿ ဒါတဗ္ဗံ, တေနပိ ဧကဝါရံ ပရိက္ခိပိတွာ တထေဝ ကာတဗ္ဗံ. ပုပ္ဖပဋံ ကရောန္တေန စ ဟရိတွာ အညဿ ဒါတဗ္ဗံ, တေနပိ တထေဝ ကာတဗ္ဗံ. သစေပိ ဒွေယေဝ ဘိက္ခူ ဥဘောသု ပဿေသု ဌတွာ ပရိယာယေန ဟရန္တိ, ဝဋ္ဋတိယေဝါတိ ဝဒန္တိ.

'And in the case of a flower-cloth, it should be understood'—this is said in reference to one who is making a flower-cloth filling it with a flower garland lengthwise by carrying it back and forth. But carrying it crosswise is called 'weaving,' not the former. Because 'passes beyond the initial position' is stated generally, for one who passes beyond it by way of encircling, whether having made the initial end of the flower garland touch or not, there is an offense. 'It is allowable to tie' means it is allowable to tie with the end of the thread or strip of bark that is without flowers. 'Having carried it once and encircled'—this is said in reference to the previously mentioned encircling of a cetiya and so on, and the making of a flower-cloth. Therefore, one who is encircling a cetiya or a Bodhi tree should encircle it once and, upon reaching the initial position, should give it to another. That person too should encircle it once and do likewise. And one who is making a flower-cloth should carry it and give it to another, and that person too should do likewise. They say that even if just two bhikkhus stand on both sides and carry it in turn, it is allowable.

ပရေဟိ ပူရိတန္တိ ဒီဃတော ပသာရိတံ. ဝါယိတုန္တိ တိရိယတော ဟရိတုံ, တံ ပန ဧကဝါရမ္ပိ န လဘတိ. ပုပ္ဖာနိ ဌပေန္တေနာတိ အဂန္ထိတာနိ ပါကတိကပုပ္ဖာနိ အညမညံ ဖုသာပေတွာပိ ဌပေန္တေန. ပုပ္ဖဒါမံ ပန ပူဇနတ္ထာယ ဘူမိယံ ဌပေန္တေန ဖုသာပေတွာ ဝါ အဖုသာပေတွာ ဝါ ဒိဂုဏံ ကတွာ ဌပေတုံ န ဝဋ္ဋတီတိ ဝဒန္တိ.

‘Filled by others’ means spread out lengthwise. ‘To be woven’ means to carry it crosswise; but that is not permissible even once. ‘By one who is placing flowers’ means by one who is placing unstrung, ordinary flowers, even making them touch one another. But they say that it is not allowable for one placing a flower garland on the ground for the purpose of worship to place it having made it double, whether making the ends touch or not.

၃၂. ဃဋိကဒါမဩလမ္ဗကောတိ ဟေဋ္ဌာဘာဂေ ဃဋိကာကာရယုတ္တော, ဒါရုဃဋိကာကာရော ဝါ ဩလမ္ဗကော. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၄၃၁) ပန ‘‘ဃဋိကဒါမဩလမ္ဗကောတိ အန္တေ ဃဋိကာကာရယုတ္တော ယမကဒါမဩလမ္ဗကော’’တိ ဝုတ္တံ. ဝဇိရဗုဒ္ဓိဋီကာယံ [Pg.75] (ဝဇိရ. ဋီ. ပါရာဇိက ၄၃၁) ပန ‘‘ဃဋိကဒါမဩလမ္ဗကောတိ ယမကဒါမဩလမ္ဗကောတိ လိခိတ’’န္တိ ဝုတ္တံ, ဧကေကံ ပန ဒါမံ နိက္ခန္တသုတ္တကောဋိယာဝ ဗန္ဓိတွာ ဩလမ္ဗိတုံ ဝဋ္ဋတိ, ပုပ္ဖဒါမဒွယံ သံဃဋိတုကာမေနပိ နိက္ခန္တသုတ္တကောဋိယာဝ သုတ္တကောဋိံ သံဃဋိတုံ ဝဋ္ဋတိ. အဍ္ဎစန္ဒာကာရေန မာလာဂုဏပရိက္ခေပေါတိ အဍ္ဎစန္ဒာကာရေန မာလာဂုဏဿ ပုနပ္ပုနံ ဟရဏပစ္စာဟရဏဝသေန ပူရေတွာ ပရိက္ခိပနံ, တေနေဝ တံ ပုရိမေ ပဝိဋ္ဌံ, တသ္မာ ဧတမ္ပိ အဍ္ဎစန္ဒာကာရံ ပုနပ္ပုနံ ဟရဏပစ္စာဟရဏဝသေန ပူရေတုံ န ဝဋ္ဋတိ. ဧကဝါရံ ပန အဍ္ဎစန္ဒာကာရကရဏေ မာလာဂုဏံ ဟရိတုံ ဝဋ္ဋတီတိ ဝဒန္တိ. ပုပ္ဖဒါမကရဏန္တိ ဧတ္ထ သုတ္တကောဋိယံ ဂဟေတွာပိ ဧကတော ကာတုံ န ဝဋ္ဋတီတိ ဝဒန္တိ. သုတ္တမယံ ဂေဏ္ဍုကံ နာမ, ဂေဏ္ဍုကခရပတ္တဒါမာနံ ပဋိက္ခိတ္တတ္တာ စေလာဒီဟိ ကတဒါမမ္ပိ န ဝဋ္ဋတိ အကပ္ပိယာနုလောမတ္တာတိ ဝဒန္တိ. ပရသန္တကံ ဒေတိ, ဒုက္ကဋမေဝါတိ ဝိဿာသဂ္ဂါဟေန ပရသန္တကံ ဂဟေတွာ ဒေန္တံ သန္ဓာယ ဝုတ္တံ. ထုလ္လစ္စယန္တိ ဧတ္ထ ဘဏ္ဍဒေယျမ္ပိ ဟောတိ.

32. A ‘pot-garland-pendant’ is one having a pot-shape in its lower part, or a pendant in the shape of a wooden pot. But in the Sāratthadīpanī it is said: ‘A “pot-garland-pendant” is a double-garland-pendant that has a pot-shape at its end.’ And in the Vajirabuddhiṭīkā it is said: ‘“Pot-garland-pendant” is written as “double-garland-pendant.”’ However, it is allowable to hang each single garland by tying it only by the protruding end of the thread. Even for one who wishes to join a pair of flower garlands, it is allowable to join the end of one thread to the end of another only by their protruding ends. ‘An encircling with a string of garlands in the shape of a half-moon’ means filling and encircling with a string of garlands repeatedly by carrying it back and forth in the shape of a half-moon. For that reason, it is included in the former case. Therefore, it is not allowable to fill this half-moon shape by repeatedly carrying it back and forth. But they say that it is allowable to carry the string of garlands once to make a half-moon shape. Regarding ‘the making of a flower garland,’ they say that here it is not allowable to make it into one, even by taking the end of the thread. A ‘ball made of thread.’ They say that since garlands of balls and rough leaves are rejected, a garland made of cloth and so on is also not allowable because it is analogous to what is not allowable. ‘He gives what belongs to another; it is a dukkaṭa.’ This is said in reference to one who gives what belongs to another, having taken it through trust. ‘A thullaccaya’: here it also becomes a bhaṇḍadeyya.

၃၃. တဉ္စ ခေါ ဝတ္ထုပူဇနတ္ထာယာတိ မာတာပိတူနမ္ပိ ပုပ္ဖံ ဒေန္တေန ဝတ္ထုပူဇနတ္ထာယေဝ ဒါတဗ္ဗန္တိ ဒဿေတိ. ‘‘မဏ္ဍနတ္ထာယ ပန သိဝလိင်္ဂါဒိပူဇနတ္ထာယာ’’တိ ဧတ္တကမေဝ ဝုတ္တတ္တာ ‘‘ဣမံ ဝိက္ကိဏိတွာ ဇီဝိဿန္တီ’’တိ မာတာပိတူနံ ဝဋ္ဋတိ, သေသဉာတကာနံ တာဝကာလိကမေဝ ဒါတုံ ဝဋ္ဋတိ. ကဿစိပီတိ ဉာတကဿ ဝါ အညာတကဿ ဝါ ကဿစိပိ. ဉာတိသာမဏေရေဟေဝါတိ တေသံ ဂိဟိပရိကမ္မမောစနတ္ထံ ဝုတ္တံ. ဣတရေတိ အညာတကာ. တေဟိပိ သာမဏေရေဟိ အာစရိယုပဇ္ဈာယာနံ ဝတ္တသီသေန ဟရိတဗ္ဗံ. သမ္ပတ္တာနံ သာမဏေရာနံ ဥပဍ္ဎဘာဂံ ဒါတုံ ဝဋ္ဋတီတိ သံဃိကဿ လာဘဿ ဥပစာရသီမဋ္ဌသာမဏေရာနမ္ပိ သန္တကတ္တာ တေသမ္ပိ ဥပဍ္ဎဘာဂေါ လဗ္ဘတေဝါတိ ကတွာ ဝုတ္တံ. စူဠကန္တိ ဥပဍ္ဎဘာဂတောပိ ဥပဍ္ဎံ. စတုတ္ထဘာဂဿေတံ [Pg.76] အဓိဝစနံ. သာမဏေရာ…ပေ… ဌပေန္တီတိ ဣဒံ အရက္ခိတအဂေါပိတံ သန္ဓာယ ဝုတ္တံ. သာရတ္ထဒီပနိယံ ပန ‘‘ဝဿဂ္ဂေန အဘာဇနီယံ သန္ဓာယ ဝုတ္တ’’န္တိ ဝုတ္တံ. တတ္ထ တတ္ထာတိ မဂ္ဂေ ဝါ စေတိယင်္ဂဏေ ဝါ.

33. ‘And that, too, for the purpose of venerating an object’: this shows that even when giving flowers to one's parents, it should be given only for the purpose of venerating an object. Because only ‘But for the purpose of adornment or for venerating a Sivaliṅga, etc.’ is stated, it is allowable for parents to say, ‘We will live by selling this.’ For other relatives, it is allowable to give only for temporary use. ‘To anyone’ means to anyone at all, whether a relative or a non-relative. ‘Even to related novices’: this is said for the purpose of freeing them from lay duties. ‘Others’ means non-relatives. Even by those novices, it should be carried as a point of duty for their teachers and preceptors. ‘It is allowable to give a half-share to the novices who have arrived’: this is said on the grounds that since the novices who are within the precincts also have a right to the Sangha's gains, they too indeed receive a half-share. ‘A small portion’ means a half of a half-share; this is a term for a quarter-share. ‘Novices... place...’: this is said in reference to what is unguarded and unprotected. But in the Sāratthadīpanī it is said: ‘This is said in reference to what is not to be divided by seniority.’ ‘Here and there’ means on a road or in a cetiya-courtyard.

၃၄. သာမဏေရေဟိ ဒါပေတုံ န လဘန္တီတိ ဣဒံ သာမဏေရေဟိ ဂိဟိကမ္မံ ကာရိတံ ဝိယ ဟောတီတိ ဝုတ္တံ, န ပန ပုပ္ဖဒါနံ ဟောတီတိ သာမဏေရာနမ္ပိ န ဝဋ္ဋနတော. ဝုတ္တဉ္စ ‘‘သယမေဝါ’’တိအာဒိ. န ဟိ တံ ပုပ္ဖဒါနံ နာမ သိယာ. ယဒိ ဟိ တထာ အာဂတာနံ တေသံ ဒါနံ ပုပ္ဖဒါနံ နာမ ဘဝေယျ, သာမဏေရေဟိပိ ဒါတုံ န လဗ္ဘေယျ. သယမေဝါတိ သာမဏေရာ သယမေဝ. ယာဂုဘတ္တာဒီနိ အာဒါယာတိ ဣဒံ ဘိက္ခူနံ အတ္ထာယ ယာဂုဘတ္တာဒိသမ္ပာဒနံ သန္ဓာယ ဝုတ္တတ္တာ ‘‘န ဝဋ္ဋတီ’’တိ အဝိသေသေန ဝုတ္တံ. အဝိသေသေန ဝုတ္တန္တိ ဣမိနာ သဗ္ဗေသမ္ပိ န ဝဋ္ဋတီတိ ဒဿေတိ.

34. ‘They do not get to have novices give it’: this is said because it would be like having novices perform a lay task, not because it is a gift of flowers that is unallowable even for novices. And it is said, ‘by themselves,’ etc. For that would not be called a gift of flowers. For if the gift to them who have come in that way were to be called a gift of flowers, it would not be permissible for even novices to give it. ‘By themselves’ means the novices themselves. ‘Taking rice gruel, boiled rice, etc.’: since this is said in reference to the procuring of rice gruel, boiled rice, etc., for the sake of bhikkhus, ‘it is not allowable’ is said without distinction. ‘Said without distinction’: by this it shows that it is not allowable for anyone at all.

၃၅. ဝုတ္တနယေနေဝါတိ ‘‘မာတာပိတူနံ တာဝ ဟရိတွာပိ ဟရာပေတွာပိ ပက္ကောသိတွာပိ ပက္ကောသာပေတွာပိ ဒါတုံ ဝဋ္ဋတိ, သေသဉာတကာနံ ပက္ကောသာပေတွာဝ. မာတာပိတူနဉ္စ ဟရာပေန္တေန ဉာတိသာမဏေရေဟေဝ ဟရာပေတဗ္ဗံ. ဣတရေ ပန ယဒိ သယမေဝ ဣစ္ဆန္တိ, ဝဋ္ဋတီ’’တိ ဣမံ ပုပ္ဖဒါနေ ဝုတ္တနယံ ဖလဒါနေပိ အတိဒိသတိ, တသ္မာ ဖလမ္ပိ မာတာပိတူနံ ဟရဏဟရာပနာဒိနာ ဒါတုံ ဝဋ္ဋတိ, သေသဉာတီနံ ပက္ကောသာပေတွာဝ. ဣဒါနိ ‘‘ယော ဟရိတွာ ဝါ ဟရာပေတွာ ဝါ…ပေ… ဣဿရဝတာယ ဒဒတော ထုလ္လစ္စယ’’န္တိ (ပါရာ. အဋ္ဌ. ၂.၄၃၆-၄၃၇) ဣမံ ပုပ္ဖဒါနေ ဝုတ္တနယံ ဖလဒါနေ သင်္ခိပိတွာ ဒဿေန္တော ‘‘ကုလသင်္ဂဟတ္ထာယ ပနာ’’တိအာဒိမာဟ. ခီဏပရိဗ္ဗယာနန္တိ အာဂန္တုကေ သန္ဓာယ ဝုတ္တံ. ဖလပရိစ္ဆေဒေနာတိ ‘‘ဧတ္တကာနိ ဖလာနိ ဒါတဗ္ဗာနီ’’တိ ဧဝံ ဖလပရိစ္ဆေဒေန ဝါ. ရုက္ခပရိစ္ဆေဒေန ဝါတိ ‘‘ဣမေဟိ ရုက္ခေဟိ [Pg.77] ဒါတဗ္ဗာနီ’’တိ ဧဝံ ရုက္ခပရိစ္ဆေဒေန ဝါ. ပရိစ္ဆိန္နေသုပိ ပန ရုက္ခေသု ‘‘ဣဓ ဖလာနိ သုန္ဒရာနိ, ဣတော ဂဏှထာ’’တိ ဝဒန္တေန ကုလသင်္ဂဟော ကတော နာမ ဟောတီတိ အာဟ ‘‘ဧဝံ ပန န ဝတ္တဗ္ဗ’’န္တိ. ရုက္ခစ္ဆလ္လီတိ ရုက္ခတ္တစော, သာ ‘‘ဘာဇနီယဘဏ္ဍ’’န္တိ ဝုတ္တာ. ဝုတ္တနယေနာတိ ပုပ္ဖဖလာဒီသု ဝုတ္တနယေန ကုလသင်္ဂဟော ဟောတီတိ ဒဿေတိ.

35. By ‘according to the method already stated’: He extends this method stated for the giving of flowers to the giving of fruit: ‘It is permissible to give to one's parents by taking it, having it taken, inviting them, or having them invited; for other relatives, only after having invited them. And when having it taken for parents, one should have it taken by related novices. But for others, if they themselves wish to take it, it is permissible.’ Therefore, it is also permissible to give fruit to parents by taking it, having it taken, etc., but to other relatives only after having invited them. Now, to show this method stated for the giving of flowers in a condensed form for the giving of fruit, he says, beginning with ‘But for the sake of supporting a family,’ referring to this passage: ‘For one who gives by taking it or having it taken... (pe)... with an attitude of ownership, there is a grave offense.’ ‘For those whose provisions are exhausted’ is said with reference to visitors. ‘By delimiting the fruit’ means by delimiting the quantity of fruit, ‘This many fruits are to be given.’ ‘Or by delimiting the tree’ means by delimiting the trees, ‘Fruit is to be given from these trees.’ But even when the trees have been delimited, if one says, ‘The fruits here are fine, take from here,’ this is called supporting a family, and so he says, ‘However, one should not speak in this way.’ ‘Tree bark’ is the bark of a tree; it is called ‘an item for distribution.’ ‘By the method stated’ shows that supporting a family occurs by the method stated in regard to flowers, fruits, and so on.

၃၆. တေသံ တေသံ ဂိဟီနံ ဂါမန္တရဒေသန္တရာဒီသု သာသနပဋိသာသနဟရဏံ ဇင်္ဃပေသနိယံ. တေနာဟ ‘‘ဂိဟီနံ ဒူတေယျံ သာသနဟရဏကမ္မ’’န္တိ. ဒူတဿ ကမ္မံ ဒူတေယျံ. ပဌမံ သာသနံ အဂ္ဂဟေတွာပိ…ပေ… ပဒေ ပဒေ ဒုက္ကဋန္တိ ဣဒံ ‘‘တဿ သာသနံ အာရောစေဿာမီ’’တိ ဣမိနာ အဓိပ္ပာယေန ဂမနံ သန္ဓာယ ဝုတ္တံ. တဿ ပန သာသနံ ပဋိက္ခိပိတွာ သယမေဝ ကာရုညေ ဌိတော ဂန္တွာ အတ္တနော ပတိရူပံ သာသနံ အာရောစေတိ, အနာပတ္တိ. ဂိဟီနဉ္စ ကပ္ပိယသာသနံ ဟရိတုံ ဝဋ္ဋတီတိ သမ္ဗန္ဓော. ဣမေဟိ ပန အဋ္ဌဟိ ကုလဒူသကကမ္မေဟီတိ ပုပ္ဖဒါနံ ဖလဒါနံ စုဏ္ဏဒါနံ မတ္တိကဒါနံ ဒန္တကဋ္ဌဒါနံ ဝေဠုဒါနံ ပဏ္ဏဒါနံ ဇင်္ဃပေသနိကန္တိ ဣမေဟိ ယထာဝုတ္တေဟိ. ပဗ္ဗာဇနီယကမ္မကတောတိ ကုလဒူသနပစ္စယာ ကတပဗ္ဗာဇနီယကမ္မော.

36. For those various laypeople, carrying messages and counter-messages to other villages, other regions, and so on, is acting as a messenger. Hence it is said: ‘For laypeople, messenger duty is the act of carrying instructions.’ The work of a messenger is messenger duty. ‘Even if one initially does not accept the instruction... (pe)... at every step there is an offense of wrong conduct’: this is said with reference to going with the intention, ‘I will deliver his instruction.’ But if, having rejected his instruction, one goes out of compassion and delivers a suitable instruction of one's own, there is no offense. The connection is: ‘And it is permissible to carry a permissible instruction for laypeople.’ ‘By these eight acts that corrupt families’: that is, by these as they have been stated: giving flowers, giving fruit, giving cosmetic powder, giving clay, giving tooth-sticks, giving bamboo, giving leaves, and acting as a messenger. ‘One for whom an act of banishment has been done’ means one for whom an act of banishment has been done on account of corrupting families.

၃၇. သေက္ခဘူမိယံ ဝါတိ ဣမိနာ ဈာနဘူမိမ္ပိ သင်္ဂဏှာတိ. တိဏ္ဏံ ဝိဝေကာနန္တိ ကာယစိတ္တဥပဓိဝိဝေကဘူတာနံ တိဏ္ဏံ ဝိဝေကာနံ. ပိဏ္ဍာယ စရဏဿ ဘောဇနပရိယောသာနတ္တာ ဝုတ္တံ ‘‘ယာဝ ဘောဇနပရိယောသာန’’န္တိ. ဘုတွာ အာဂစ္ဆန္တဿပိ ပုန ဝုတ္တနယေနေဝ ပဏိဓာယ စီဝရသဏ္ဌာပနာဒီနိ ကရောန္တဿ ဒုက္ကဋမေဝါတိ ဒဋ္ဌဗ္ဗံ.

37. ‘Or on the learner's plane’: by this he also includes the jhāna-plane. ‘Of the three seclusions’: of the three seclusions which are bodily seclusion, mental seclusion, and seclusion from the substrata of existence. Because the alms-round culminates in the meal, it is said, ‘until the conclusion of the meal.’ It should be understood that there is indeed an offense of wrong conduct even for one who is returning after having eaten, if he, having made a resolve in the way already stated, does things like arranging his robe.

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus in the Vinayālaṅkāra, the commentary on the Vinayasaṅgaha,

ကုလသင်္ဂဟဝိနိစ္ဆယကထာလင်္ကာရော နာမ

The Ornament of the Discourse on the Elucidation of Supporting Families

ပဉ္စမော ပရိစ္ဆေဒေါ.

The Fifth Chapter.

၆. မစ္ဆမံသဝိနိစ္ဆယကထာ

6. The Discourse on the Elucidation of Fish and Meat

၃၈. ဧဝံ [Pg.78] ကုလသင်္ဂဟဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ မစ္ဆမံသဝိနိစ္ဆယံ ကထေတုံ ‘‘မစ္ဆမံသေသု ပနာ’’တိအာဒိ ဝုတ္တံ. တတ္ထ ထလေ ဌပိတမတ္တေ မရတိ, ကေဝဋ္ဋာဒီဟိ ဝါ မာရိယတီတိ မစ္ဆော. မစ္ဆဿ ဣဒန္တိ မစ္ဆံ, မသိယတေ အာမသိယတေတိ မံသံ, မစ္ဆဉ္စ မံသဉ္စ မစ္ဆမံသာနိ, တေသု. မစ္ဆမံသေသု ပန ဝိနိစ္ဆယော ဧဝံ ဝေဒိတဗ္ဗောတိ ယောဇနာ. မစ္ဆဂ္ဂဟဏေနာတိ ဧတ္ထ နိဒ္ဓါရဏံ န ကာတဗ္ဗံ. ပန-သဒ္ဒေါ ပက္ခန္တရတ္ထော, ဒိဝါသေယျာဒီသု ဝိနိစ္ဆယတော အပရော မစ္ဆမံသေသု ဝိနိစ္ဆယော ဝေဒိတဗ္ဗောတိ အတ္ထော. ဂယှတေ အနေနာတိ ဂဟဏံ. ကိံ တံ? သဒ္ဒေါ, မစ္ဆဣတိ ဂဟဏံ မစ္ဆဂ္ဂဟဏံ, တေန မစ္ဆဂ္ဂဟဏေန, မစ္ဆသဒ္ဒေနာတိ အတ္ထော. မံသေသု ပန…ပေ… အကပ္ပိယာနီတိ ဧတ္ထ မနုဿမံသံ သမာနဇာတိမံသတော ပဋိက္ခိတ္တံ. ဟတ္ထိအဿာနံ မံသာနိ ရာဇင်္ဂတော, သုနခအဟီနံ ဇေဂုစ္ဆဘာဝတော, သေသာနံ ဝါဠမိဂတ္တာ ဘိက္ခူနံ ပရိဗန္ဓဝိမောစနတ္ထံ ပဋိက္ခိတ္တန္တိ ဒဋ္ဌဗ္ဗံ.

38. Having thus spoken on the elucidation of supporting families, now, in order to speak on the elucidation of fish and meat, the passage beginning 'But in regard to fish and meat' is stated. Therein, a fish is that which dies merely by being placed on land or is killed by fishermen and so on. That which is of a fish (macchassa idaṃ) is fish-meat (macchaṃ); it is crushed (masiyate) or handled (āmasiyate), thus it is meat (maṃsaṃ). Fish and meat are fish-and-meat (macchamaṃsāni); 'in regard to these' (tesu). The syntax is: 'But in regard to fish and meat, the elucidation should be understood thus.' 'By the term "fish"': here a specification should not be made. The word 'but' has the sense of a different topic; the meaning is that apart from the elucidation concerning daytime lying down and so on, another elucidation concerning fish and meat should be understood. 'Taking' (gahaṇa) is that by which something is taken. What is that? A word. The taking of 'fish' is the term 'fish' (macchaggahaṇaṃ); 'by that term "fish"' means by the word 'fish.' 'But in regard to meat... (pe)... are unallowable': here, human flesh is prohibited because it is flesh of the same species. The flesh of elephants and horses is prohibited because they are royal property; that of dogs and snakes because they are repulsive; that of the rest because they are beasts of prey, for the purpose of freeing bhikkhus from danger. This should be understood.

တိကောဋိပရိသုဒ္ဓန္တိ ဒိဋ္ဌသုတပရိသင်္ကိတသင်္ခါတာဟိ တီဟိ ကောဋီဟိ တီဟိ အာကာရေဟိ တီဟိ ကာရဏေဟိ ပရိသုဒ္ဓံ, ဝိမုတ္တန္တိ အတ္ထော. တတ္ထ အဒိဋ္ဌအသုတာနိ စက္ခုဝိညာဏသောတဝိညာဏာနံ အနာရမ္မဏဘာဝတော ဇာနိတဗ္ဗာနိ. အပရိသင်္ကိတံ ပန ကထံ ဇာနိတဗ္ဗန္တိ အာဟ ‘‘အပရိသင်္ကိတံ ပနာ’’တိအာဒိ, တီဏိ ပရိသင်္ကိတာနိ ဉတွာ တေသံ ပဋိပက္ခဝသေန အပရိသင်္ကိတံ ဇာနိတဗ္ဗန္တိ အတ္ထော. ဣဒါနိ တာနိ တီဏိ ပရိသင်္ကိတာနိ စ ဧဝံ ပရိသင်္ကိတေ သတိ ဘိက္ခူဟိ ကတ္တဗ္ဗဝိဓိဉ္စ တေန ဝိဓိနာ အပရိသင်္ကိတေ သတိ ကတ္တဗ္ဗဘာဝဉ္စ ဝိတ္ထာရတော ဒဿေတုံ ‘‘ကထ’’န္တိအာဒိမာဟ. တတ္ထ ဒိသွာ ပရိသင်္ကိတံ ဒိဋ္ဌပရိသင်္ကိတံ နာမ. သုတွာ ပရိသင်္ကိတံ သုတပရိသင်္ကိတံ နာမ. အဒိသွာ အသုတွာ တက္ကေန အနုမာနေန ပရိသင်္ကိတံ တဒုဘယဝိနိမုတ္တပရိသင်္ကိတံ နာမ. တံ တိဝိဓမ္ပိ ပရိသင်္ကိတသာမညေန ဧကာ ကောဋိ [Pg.79] ဟောတိ, တတော ဝိမုတ္တံ အပရိသင်္ကိတံ နာမ. ဧဝံ အဒိဋ္ဌံ အသုတံ အပရိသင်္ကိတံ မစ္ဆမံသံ တိကောဋိပရိသုဒ္ဓံ ဟောတိ.

'Pure in three respects' means purified by the three aspects, the three modes, the three reasons, known as seen, heard, and suspected; the meaning is 'released.' Therein, the unseen and unheard should be known from their not being an object for eye-consciousness and ear-consciousness. But as to how the unsuspected should be known, he says, 'But the unsuspected,' etc. The meaning is that by knowing the three kinds of suspicion, the unsuspected should be known as their opposite. Now, to explain in detail those three kinds of suspicion, the procedure to be followed by bhikkhus when there is suspicion, and what is to be done when there is no suspicion according to that procedure, he says, 'How?' etc. Therein, suspicion after seeing is called seen-suspicion. Suspicion after hearing is called heard-suspicion. Suspicion without seeing or hearing, by reasoning and inference, is called suspicion apart from both. These three types, being suspicion in general, form one aspect; what is released from that is called unsuspected. Thus, fish and meat that are unseen, unheard, and unsuspected are pure in three respects.

ဇာလံ မစ္ဆဗန္ဓနံ. ဝါဂုရာ မိဂဗန္ဓိနီ. ကပ္ပတီတိ ယဒိ တေသံ ဝစနေန သင်္ကာ နိဝတ္တတိ, ဝဋ္ဋတိ, န တံ ဝစနံ လေသကပ္ပံ ကာတုံ ဝဋ္ဋတိ. တေနေဝ ဝက္ခတိ ‘‘ယတ္ထ စ နိဗ္ဗေမတိကော ဟောတိ, တံ သဗ္ဗံ ကပ္ပတီ’’တိ. ပဝတ္တမံသန္တိ အာပဏာဒီသု ပဝတ္တံ ဝိက္ကာယိကံ ဝါ မတမံသံ ဝါ. မင်္ဂလာဒီနန္တိ အာဒိ-သဒ္ဒေန အာဟုနပါဟုနာဒိကေ သင်္ဂဏှာတိ. ဘိက္ခူနံယေဝ အတ္ထာယ အကတန္တိ ဧတ္ထ အဋ္ဌာနပ္ပယုတ္တော ဧဝ-သဒ္ဒေါ, ဘိက္ခူနံ အတ္ထာယ အကတမေဝါတိ သမ္ဗန္ဓိတဗ္ဗံ, တသ္မာ ဘိက္ခူနဉ္စ မင်္ဂလာဒီနဉ္စာတိ မိဿေတွာ ကတမ္ပိ န ဝတ္တတီတိ ဝေဒိတဗ္ဗံ. ကေစိ ပန ‘‘ယထာဌိတဝသေန အဝဓာရဏံ ဂဟေတွာ ဝဋ္ဋတီ’’တိ ဝဒန္တိ, တံ န သုန္ဒရံ. ယတ္ထ စ နိဗ္ဗေမတိကော ဟောတီတိ ဘိက္ခူနံ အတ္ထာယ ကတေပိ သဗ္ဗေန သဗ္ဗံ ပရိသင်္ကိတာဘာဝမာဟ.

A jāla is a fish-net. A vāgurā is a deer-snare. 'It is allowable': if the doubt ceases because of their word, it is allowable; it is not allowable to take that word as a pretext. For that reason it will be said: 'And where one is free from uncertainty, all that is allowable.' 'Readily available meat' means meat for sale in shops and so on, or carrion. 'For auspicious occasions, etc.': by the word 'etc.' he includes gifts for guests and visitors. 'Not made for the sake of bhikkhus': here the particle 'eva' is misplaced; it should be connected as 'bhikkhūnaṃ atthāya akatam eva' (truly not made for the sake of bhikkhus). Therefore, it should be understood that even if it is made mixed for both bhikkhus and for auspicious occasions, etc., it is not allowable. Some, however, say, 'Taking the emphasis as it stands, it is allowable,' but that is not good. 'And where one is free from uncertainty': this states the complete absence of suspicion even when it is made for the sake of bhikkhus.

၃၉. တမေဝတ္ထံ အာဝိကာတုံ ‘‘သစေ ပနာ’’တိအာဒိ ဝုတ္တံ. ဣတရေသံ ဝဋ္ဋတီတိ အဇာနန္တာနံ ဝဋ္ဋတိ, ဇာနတောဝေတ္ထ အာပတ္တိ ဟောတီတိ. တေယေဝါတိ ယေ ဥဒ္ဒိဿ ကတံ, တေယေဝ. ဥဒ္ဒိဿ ကတမံသပရိဘောဂတော အကပ္ပိယမံသပရိဘောဂေ ဝိသေသံ ဒဿေတုံ ‘‘အကပ္ပိယမံသံ ပနာ’’တိအာဒိ ဝုတ္တံ. ပုရိမသ္မိံ သစိတ္တကာပတ္တိ, ဣတရသ္မိံ အစိတ္တကာ. တေနာဟ ‘‘အကပ္ပိယမံသံ အဇာနိတွာ ဘုဉ္ဇန္တဿပိ အာပတ္တိယေဝါ’’တိ. ‘‘ပရိဘောဂကာလေ ပုစ္ဆိတွာ ပရိဘုဉ္ဇိဿာမီတိ ဝါ ဂဟေတွာ ပုစ္ဆိတွာဝ ပရိဘုဉ္ဇိတဗ္ဗ’’န္တိ (ဝိ. သင်္ဂ. အဋ္ဌ. ၃၉) ဝစနတော အကပ္ပိယမံသံ အဇာနိတွာ ပဋိဂ္ဂဏှန္တဿ ပဋိဂ္ဂဟဏေ အနာပတ္တိ သိဒ္ဓါ. အဇာနိတွာ [Pg.80] ပရိဘုဉ္ဇန္တဿေဝ ဟိ အာပတ္တိ ဝုတ္တာ. ဝတ္တန္တိ ဝဒန္တီတိ ဣမိနာ အာပတ္တိ နတ္ထီတိ ဒဿေတိ.

39. To make that same meaning clear, the passage beginning 'But if...' was stated. 'It is allowable for the others': it is allowable for those who do not know; for one who knows, there is an offense here. 'Those very ones': those for whom it was made. To show the difference between consuming meat made on purpose and consuming unallowable meat, the passage beginning 'But unallowable meat...' was stated. In the former case, the offense is intentional; in the latter, it is unintentional. Hence it is said: 'There is indeed an offense even for one who eats unallowable meat without knowing it.' In accordance with the statement, 'At the time of consumption one should ask and then consume, or having taken it, one must ask before consuming,' it is established that for one who accepts unallowable meat without knowing, there is no offense in the acceptance. For the offense has been stated only for one who consumes it without knowing. 'They say,' 'they speak': by this he shows that there is no offense.

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus in the Vinayālaṅkāra, the commentary on the Vinayasaṅgaha,

မစ္ဆမံသဝိနိစ္ဆယကထာလင်္ကာရော နာမ

The Ornament of the Discourse on the Elucidation of Fish and Meat,

ဆဋ္ဌော ပရိစ္ဆေဒေါ.

The Sixth Chapter.

၇. အနာမာသဝိနိစ္ဆယကထာ

7. The Discourse on the Elucidation of What Is Not to Be Touched

၄၀. ဧဝံ မစ္ဆမံသဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ အနာမာသဝိနိစ္ဆယံ ကထေတုံ ‘‘အနာမာသ’’န္တိအာဒိမာဟ. တတ္ထ အာမသိယတေတိ အာမာသံ, န အာမာသံ အနာမာသံ, အပရာမသိတဗ္ဗန္တိ အတ္ထော. ပါရိပန္ထိကာတိ ဝိကုပ္ပနိကာ, အန္တရာယိကာတိ ဝုတ္တံ ဟောတိ. နဒီသောတေန ဝုယှမာနံ မာတရန္တိ ဧတံ ဥက္ကဋ္ဌပရိစ္ဆေဒဒဿနတ္ထံ ဝုတ္တံ. အညာသု ပန ဣတ္ထီသု ကာရုညာဓိပ္ပာယေန မာတရိ ဝုတ္တနယေန ပဋိပဇ္ဇန္တဿ နေဝတ္ထိ ဒေါသောတိ ဝဒန္တိ. ‘‘မာတရ’’န္တိ ဝုတ္တတ္တာ အညာသု န ဝဋ္ဋတီတိ ဝဒန္တာပိ အတ္ထိ. ဧတ္ထ ဂဏှာဟီတိ န ဝတ္တဗ္ဗာတိ ဂေဟဿိတပေမေန ကာယပ္ပဋိဗဒ္ဓေန ဖုသနေ ဒုက္ကဋံ သန္ဓာယ ဝုတ္တံ. ကာရုညေန ပန ဝတ္ထာဒိံ ဂဟေတုံ အသက္ကောန္တိံ ‘‘ဂဏှာဟီ’’တိ ဝဒန္တဿပိ အဝသဘာဝပ္ပတ္တိတော ဥဒကေ နိမုဇ္ဇန္တိံ ကာရုညေန သဟသာ အနာမာသန္တိ အစိန္တေတွာ ကေသာဒီသု ဂဟေတွာ မောက္ခာဓိပ္ပာယေန အာကဍ္ဎတောပိ အနာပတ္တိယေဝ. န ဟိ မီယမာနံ မာတရံ ဥပေက္ခိတုံ ဝဋ္ဋတိ. အညာတိကာယ ဣတ္ထိယာပိ ဧသေဝ နယော. ဥက္ကဋ္ဌာယ မာတုယာပိ အာမာသော န ဝဋ္ဋတီတိ ဒဿနတ္ထံ ‘‘မာတရ’’န္တိ ဝုတ္တံ. တဿ ကာတဗ္ဗံ ပန အညာသမ္ပိ ဣတ္ထီနံ ကရောန္တဿပိ အနာပတ္တိယေဝ အနာမာသတ္တေ ဝိသေသာဘာဝါ.

40. Having thus spoken on the elucidation of fish and meat, now, to speak on the elucidation of what is not to be touched, he states the passage beginning 'what is not to be touched.' Herein, `āmāsa` is that which is touched; `anāmāsa` is not `āmāsa`, meaning it should not be touched. 'Obstructive' means disruptive; it is said to be hindering. 'A mother being carried away by a river's current'—this is stated to show an extreme case. However, regarding other women, they say there is no fault for one who acts out of compassion in the manner described for a mother. There are also those who say that since 'mother' is mentioned, it is not allowable in the case of others. Here, 'Take hold' should not be said—this is stated with reference to the offense of wrong-doing for touching with bodily contact out of affection connected with the household life. But there is no offense for one who, out of compassion, says 'Take hold' to a woman unable to grasp a cloth or the like; nor for one who, out of compassion and with the intention of rescuing her, suddenly pulls by the hair or the like a woman who is sinking in the water, having become helpless, without thinking 'this is not to be touched.' For it is not proper to be indifferent to a dying mother. This same principle applies to an unrelated woman. The word 'mother' is used to show that touching is not allowable even toward one's own mother, who is of the highest regard. Moreover, for one who does for other women also what is to be done for her, there is no offense, as there is no difference in the state of being 'not to be touched'.

တိဏဏ္ဍုပကန္တိ [Pg.81] ဟိရိဝေရာဒိမူလေဟိ ကေသာလင်္ကာရတ္ထာယ ကတစုမ္ဗဋကံ. တာလပဏ္ဏမုဒ္ဒိကန္တိ တာလပဏ္ဏေဟိ ကတံ အင်္ဂုလိမုဒ္ဒိကံ. တေန တာလပဏ္ဏာဒိမယံ ကဋိသုတ္တကဏ္ဏပိဠန္ဓနာဒိ သဗ္ဗံ န ဝဋ္ဋတီတိ သိဒ္ဓံ. ပရိဝတ္တေတွာတိ အတ္တနော နိဝါသနပါရုပနဘာဝတော အပနေတွာ, စီဝရတ္ထာယ ပရိဏာမေတွာတိ ဝုတ္တံ ဟောတိ. စီဝရတ္ထာယ ပါဒမူလေ ဌပေတီတိ ဣဒံ နိဒဿနမတ္တံ. ပစ္စတ္ထရဏဝိတာနာဒိအတ္ထမ္ပိ ဝဋ္ဋတိယေဝ, ပူဇာဒိအတ္ထံ တာဝကာလိကမ္ပိ အာမသိတုံ ဝဋ္ဋတိ. သီသပသာဓနဒန္တသူစီတိ ဣဒံ သီသာလင်္ကာရတ္ထာယ ပဋပိလောတိကာဟိ ကတသီသပသာဓနကဉ္စေဝ ဒန္တသူစိအာဒိ စာတိ ဒွေ တယော. သီသပသာဓနံ သိပါဋိကောပကရဏတ္ထာယ စေဝ ဒန္တသူစိံ သူစိဥပကရဏတ္ထာယ စ ဂဟေတဗ္ဗန္တိ ယထာက္ကမံ အတ္ထံ ဒဿေတိ. ကေသကလာပံ ဗန္ဓိတွာ တတ္ထ တိရိယံ ပဝေသနတ္ထာယ ကတာ သူစိ ဧဝ သီသပသာဓနကဒန္တသူစီတိ ဧကမေဝ ကတွာ သိပါဋိကာယ ပက္ခိပိတွာ ပရိဟရိတဗ္ဗသူစိယေဝ တဿ တဿ ကိစ္စဿ ဥပကရဏန္တိ သိပါဋိကသူစိဥပကရဏံ, ဧဝံ ဝါ ယောဇနာ ကာတဗ္ဗာ.

A grass pad is a coil made from hirivera roots, etc., for hair adornment. A palm-leaf ring is a finger ring made from palm leaves. Thus, it is established that anything made from palm leaves, such as waist strings, ear ornaments, and the like, is not permissible. “Turned over” means removing it from being one’s lower garment or upper robe, and it is said to be converted for the purpose of a robe. Placing it at the feet for the purpose of a robe is merely an illustration. It is also permissible for purposes like a spread, canopy, and the like, and even temporarily to touch it for purposes like worship. A head ornament and a toothpick—these are two or three: a head ornament made from strips of cloth for head adornment, and a toothpick, etc. The head ornament should be taken for the purpose of sipāṭikā equipment, and the toothpick for the purpose of needle equipment. This explains the meaning in order. A needle made for inserting horizontally after tying a tuft of hair is the same as the head ornament-toothpick—it should be considered a single item. After placing it in a sipāṭikā, it should be carried as a needle, an instrument for those various tasks, serving as a sipāṭikā-needle instrument. Alternatively, this is how the explanation should be arranged.

ပေါတ္ထကရူပန္တိ သုဓာဒီဟိ ကတံ ပါရာဇိကဝတ္ထုဘူတာနံ တိရစ္ဆာနဂတိတ္ထီနံ သဏ္ဌာနေန ကတမ္ပိ အနာမာသမေဝ. ဣတ္ထိရူပါနိ ဒဿေတွာ ကတံ ဝတ္ထုဘိတ္တိအာဒိဉ္စ ဣတ္ထိရူပံ အနာမသိတွာ ဝဠဉ္ဇေတုံ ဝဋ္ဋတိ. ဧဝရူပေ ဟိ အနာမာသေ ကာယသံသဂ္ဂရာဂေ အသတိ ကာယပ္ပဋိဗဒ္ဓေန အာမသတော ဒေါသော နတ္ထိ. ဘိန္ဒိတွာတိ ဧတ္ထ ဟတ္ထေန အဂ္ဂဟေတွာဝ ကေနစိ ဒဏ္ဍာဒိနာ ဘိန္ဒိတဗ္ဗံ. ဧတ္ထ စ အနာမာသမ္ပိ ဒဏ္ဍပါသာဏာဒီဟိ ဘေဒနဿ အဋ္ဌကထာယံ ဝုတ္တတ္တာ, ပါဠိယမ္ပိ အာပဒါသု မောက္ခာဓိပ္ပာယဿ အာမသနေပိ အနာပတ္တိယာ ဝုတ္တတ္တာ စ သပ္ပိနိအာဒိဝါဠမိဂီဟိ ဂဟိတပါဏကာနံ မောစနတ္ထာယ တံ တံ သပ္ပိနိအာဒိဝတ္ထုံ ဒဏ္ဍာဒီဟိ ပဋိက္ခိပိတွာ ဂဟေတုံ, မာတုအာဒိံ ဥဒကေ မီယမာနံ ဝတ္ထာဒီဟိ ဂဟေတုံ, အသက္ကောန္တိံ [Pg.82] ကေသာဒီသု ဂဟေတွာ ကာရုညေန ဥက္ခိပိတုဉ္စ ဝဋ္ဋတီတိ အယမတ္ထော ဂဟေတဗ္ဗောဝ. ‘‘အဋ္ဌကထာယံ ‘န တွေဝ အာမသိတဗ္ဗာ’တိ ဣဒံ ပန ဝစနံ အမီယမာနံ ဝတ္ထုံ သန္ဓာယ ဝုတ္တန္တိ အယံ အမှာကံ ခန္တီ’’တိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၂၈၁) ဝုတ္တံ.

A figure made of plaster, etc., even if shaped in the form of female animals that are the basis for a pārājika offense, is still to be considered as ‘not to be touched’. And it is permissible to use objects like walls made by depicting female forms, without touching the female form. In such a case of an object not to be touched, if there is no lust for bodily contact, there is no fault for one who touches with something connected to the body. “Breaking it” here means it should be broken with a stick or something else, without grasping it with the hand. Here, because in the commentary, even breaking without touching, by means of a stick, stone, etc., is mentioned; and because in the Pāli too it is said that in emergencies there is no offense even in touching with the intention of release, therefore, for the purpose of freeing creatures whose limbs have been seized by female snakes, wild animals, etc., one may push aside those female snakes, etc., with sticks, etc., and take hold of the creatures; and one may seize a mother, etc., who is drowning in water, with cloth, etc.; and one may lift up a person who is unable to move by grasping their hair, etc., out of compassion. This meaning should be taken. “However, the statement in the commentary, ‘One should not touch’ refers to a case not involving drowning,” such is our acceptance, as stated in the Vimativinodanī (Vi. Vi. Ṭī. 1.281).

၄၁. မဂ္ဂံ အဓိဋ္ဌာယာတိ ‘‘မဂ္ဂေါ အယ’’န္တိ မဂ္ဂသညံ ဥပ္ပာဒေတွာတိ အတ္ထော. ပညပေတွာ ဒေန္တီတိ ဣဒံ သာမီစိဝသေန ဝုတ္တံ, တေဟိ ပန ‘‘အာသနံ ပညပေတွာဝ နိသီဒထာ’’တိ ဝုတ္တေ သယမေဝ ပညပေတွာ နိသီဒိတုံ ဝဋ္ဋတိ. တတ္ထ ဇာတကာနီတိ အစ္ဆိန္ဒိတွာ ဘူတဂါမဘာဝေနေဝ ဌိတာနိ. ‘‘ကီဠန္တေနာ’’တိ ဝုတ္တတ္တာ သတိ ပစ္စယေ အာမသန္တဿ အနာပတ္တိ, ဣဒဉ္စ ဂိဟိသန္တကံ သန္ဓာယ ဝုတ္တံ, ဘိက္ခုသန္တကံ ပန ပရိဘောဂါရဟံ သဗ္ဗထာ အာမသိတုံ န ဝဋ္ဋတိ ဒုရူပစိဏ္ဏတ္တာ. တာလပနသာဒီနီတိ စေတ္ထ အာဒိ-သဒ္ဒေန နာဠိကေရလဗုဇတိပုသအလာဗုကုမ္ဘဏ္ဍပုဿဖလဧဠာလုကဖလာနံ သင်္ဂဟော ဒဋ္ဌဗ္ဗော. ‘‘ယထာဝုတ္တဖလာနံယေဝ စေတ္ထ ကီဠာဓိပ္ပာယေန အာမသနံ န ဝဋ္ဋတီ’’တိ ဝုတ္တတ္တာ ပါသာဏသက္ခရာဒီနိ ကီဠာဓိပ္ပာယေနပိ အာမသိတုံ ဝဋ္ဋတိ. အနုပသမ္ပန္နာနံ ဒဿာမီတိ ဣဒံ အပဋိဂ္ဂဟေတွာ ဂဟဏံ သန္ဓာယ ဝုတ္တံ. အတ္တနောပိ အတ္ထာယ ပဋိဂ္ဂဟေတွာ ဂဟဏေ ဒေါသော နတ္ထိ အနာမာသတ္တာဘာဝါ.

41. “Maggaṃ adhiṭṭhāya” means producing the perception of the path, thinking “This is the path.” “Paññapetvā denti” is said in the manner of respect; but when told by them, “Having prepared a seat, sit down,” it is allowable to prepare it oneself and sit. There, “jātakāni” refers to things that are not severed, existing in their natural state as plant life. Because it is said, “by one playing,” if there is a condition, there is no offense for one who touches. This is said with reference to possessions belonging to lay people, but possessions belonging to monks, being suitable for use, it is in no way allowable to touch, due to their being improperly used. In “tālapanasādīni,” with the word “ādi,” the inclusion of coconuts, bottle gourds, sponge gourds, white gourds, pumpkins, edible gourds, and cucumber fruits should be understood. Because it is said, “Touching just the aforementioned fruits for the purpose of play is not allowable here,” stones, gravel, and the like are allowable to touch even for the purpose of play. “Anupasampannānaṃ dassāmi” (I will give to the unordained) is said with reference to taking something without having formally received it. Even for one’s own sake, there is no fault in taking after having formally received it, because it is not in the category of ‘not to be touched’.

၄၂. မုတ္တာတိ (မ. နိ. ဋီ. ၁.၂ ပထဝီဝါရဝဏ္ဏနာ; သာရတ္ထ. ဋီ. ၂.၂၈၁) ဟတ္ထိကုမ္ဘဇာတိကာ အဋ္ဌဝိဓာ မုတ္တာ. တထာ ဟိ ဟတ္ထိကုမ္ဘံ, ဝရာဟဒါဌံ, ဘုဇဂသီသံ, ဝလာဟကံ, ဝေဠု, မစ္ဆသိရော, သင်္ခေါ, သိပ္ပီတိ အဋ္ဌ မုတ္တာယောနိယော. တတ္ထ ဟတ္ထိကုမ္ဘဇာ ပီတဝဏ္ဏာ ပဘာဟီနာ. ဝရာဟဒါဌာ ဝရာဟဒါဌာဝဏ္ဏာဝ. ဘုဇဂသီသဇာ နီလာဒိဝဏ္ဏာ သုဝိသုဒ္ဓါ ဝဋ္ဋလာ စ. ဝလာဟကဇာ ဘာသုရာ ဒုဗ္ဗိဘာဂါ ရတ္တိဘာဂေ အန္ဓကာရံ ဝိဓမေန္တိယော တိဋ္ဌန္တိ, ဒေဝူပဘောဂါ ဧဝ စ ဟောန္တိ. ဝေဠုဇာ ကရကဖလသမာနဝဏ္ဏာ န ဘာသုရာ, တေ [Pg.83] စ ဝေဠူ အမနုဿဂေါစရေယေဝ ပဒေသေ ဇာယန္တိ. မစ္ဆသိရဇာ ပါဌီနပိဋ္ဌိသမာနဝဏ္ဏာ ဝဋ္ဋလာ လဃဝေါ စ တေဇဝန္တာ ဟောန္တိ ပဘာဝိဟီနာ စ, တေ စ မစ္ဆာ သမုဒ္ဒမဇ္ဈေယေဝ ဇာယန္တိ. သင်္ခဇာ သင်္ခဥဒရစ္ဆဝိဝဏ္ဏာ ကောလဖလပ္ပမာဏာပိ ဟောန္တိ ပဘာဝိဟီနာဝ. သိပ္ပိဇာ ပဘာဝိသေသယုတ္တာ ဟောန္တိ နာနာသဏ္ဌာနာ. ဧဝံ ဇာတိတော အဋ္ဌဝိဓာသု မုတ္တာသု ယာ မစ္ဆသင်္ခသိပ္ပိဇာ, တာ သာမုဒ္ဒိကာ. ဘုဇဂဇာပိ ကာစိ သာမုဒ္ဒိကာ ဟောန္တိ, ဣတရာ အသာမုဒ္ဒိကာ. ယသ္မာ ဗဟုလံ သာမုဒ္ဒိကာဝ မုတ္တာ လောကေ ဒိဿန္တိ, တတ္ထာပိ သိပ္ပိဇာဝ, ဣတရာ ကဒါစိ ကာစိ, တသ္မာ သမ္မောဟဝိနောဒနိယံ (ဝိဘ. အဋ္ဌ. ၁၇၃) ‘‘မုတ္တာတိ သာမုဒ္ဒိကာ မုတ္တာ’’တိ ဝုတ္တံ.

42. “Muttā” (pearl) refers to the eight kinds of pearls, such as those originating from an elephant’s forehead. Thus, the eight sources of pearls are: an elephant’s forehead, a boar’s tusk, a serpent’s head, a cloud, bamboo, a fish head, a conch, and an oyster. Among these, the elephant’s-forehead pearl is yellowish and lacks luster. The boar’s-tusk pearl resembles the color of a boar’s tusk. The serpent’s-head pearl is very pure, round, and has colors like blue. The cloud pearl is radiant, difficult to distinguish, and dispels darkness at night, being fit for divine use. The bamboo pearl resembles the color of a hailstone, lacks radiance, and grows in places frequented by non-humans. The fish-head pearl resembles the back of a pāṭhīna fish, is round, light, and lustrous but lacking radiance, and grows only in the middle of the ocean. The conch pearl resembles the inner shell of a conch, can be the size of a jujube fruit, and lacks radiance. The oyster pearl has exceptional radiance and comes in various shapes. Among these eight types, those from fish, conch, and oyster are marine. Some serpent pearls are also marine, while others are not. Since marine pearls, especially oyster pearls, are commonly seen in the world, while others are rare, the Sammohavinodanī states, “Muttā means marine pearls.”

မဏီတိ ဝေဠုရိယာဒိတော အညော ဇောတိရသာဒိဘေဒေါ သဗ္ဗော မဏိ. ဝေဠုရိယောတိ အလ္လဝေဠုဝဏ္ဏော မဏိ, ‘‘မဇ္ဇာရက္ခိမဏ္ဍလဝဏ္ဏော’’တိပိ ဝဒန္တိ. သင်္ခေါတိ သာမုဒ္ဒိကသင်္ခေါ. သိလာတိ မုဂ္ဂဝဏ္ဏာ အတိသိနိဒ္ဓါ ကာဠသိလာ. မဏိဝေါဟာရံ အဂတာ ရတ္တသေတာဒိဝဏ္ဏာ သုမဋ္ဌာပိ သိလာ အနာမာသာ ဧဝါတိ ဝဒန္တိ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၂၈၁) ပန ‘‘သင်္ခေါတိ သာမုဒ္ဒိကသင်္ခေါ. သိလာတိ ကာဠသိလာပဏ္ဍုသိလာသေတသိလာဒိဘေဒါ သဗ္ဗာပိ သိလာ’’တိ ဝုတ္တံ. ပဝါဠံ သမုဒ္ဒတော ဇာတနာတိရတ္တမဏိ. ရဇတန္တိ ကဟာပဏမာသာဒိဘေဒံ ဇတုမာသာဒိံ ဥပါဒါယ သဗ္ဗံ ဝုတ္တာဝသေသရူပိယံ ဂဟိတံ. ဇာတရူပန္တိ သုဝဏ္ဏံ. လောဟိတင်္ကောတိ ရတ္တမဏိ. မသာရဂလ္လန္တိ ကဗရဝဏ္ဏော မဏိ. ‘‘မရကတ’’န္တိပိ ဝဒန္တိ.

“Maṇi” (gem) refers to all other gems, apart from beryl, that are of various types, such as those with essence of light. “Beryl” refers to a gem of the color of fresh green bamboo; some say it is the color of a cat’s eye. “Conch” refers to the ocean conch. “Stone” refers to very smooth black stones of the color of mung beans. They say that even stones not considered gems, if well-polished and of red, white, etc., colors, are still ‘not to be touched’. The Sāratthadīpanī (Sārattha. Ṭī. 2.281) states: “Conch means the ocean conch. Stone includes all kinds of stones, such as black stone, pale stone, white stone, etc.” “Coral” is a gem born from the ocean, exceedingly red. “Silver” includes all remaining forms of silver, such as various types of kahāpaṇa and māsa coins, and lac-māsa, etc. “Gold” is refined gold. “Ruby” is a red gem. “Masāragalla” is a gem of variegated color; some call it “marakata”.

ဘဏ္ဍမူလတ္ထာယာတိ ပတ္တစီဝရာဒိမူလတ္ထာယ. ကုဋ္ဌရောဂဿာတိ နိဒဿနမတ္တံ. တာယ ဝူပသမေတဗ္ဗဿ ယဿ ကဿစိ ရောဂဿ အတ္ထာယ ဝဋ္ဋတိယေဝ. ‘‘ဘေသဇ္ဇတ္ထဉ္စ အဝိဒ္ဓါယေဝ မုတ္တာ ဝဋ္ဋတီ’’တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တာ. ဘေသဇ္ဇတ္ထာယ ပိသိတွာ ယောဇိတာနံ မုတ္တာနံ ရတနဘာဝဝိဇဟနတော ဂဟဏက္ခဏေပိ [Pg.84] ရတနာကာရေန အပေက္ခာဘာဝါ ‘‘ဘေသဇ္ဇတ္ထာယ ပန ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ယာဝ ပန တာ မုတ္တာ ရတနရူပေန တိဋ္ဌန္တိ, တာဝ အာမသိတုံ န ဝဋ္ဋန္တိ. ဧဝံ အညမ္ပိ ရတနပါသာဏံ ပိသိတွာ ဘေသဇ္ဇေ ယောဇနတ္ထာယ ဂဟေတုံ ဝဋ္ဋတိ ဧဝ. ဇာတရူပရဇတံ ပန မိဿေတွာ ယောဇနဘေသဇ္ဇတ္ထာယပိ သမ္ပဋိစ္ဆိတုံ န ဝဋ္ဋတိ. ဂဟဋ္ဌေဟိ ယောဇေတွာ ဒိန္နမ္ပိ ယဒိ ဘေသဇ္ဇေ သုဝဏ္ဏာဒိရူပေန တိဋ္ဌတိ, ဝိယောဇေတုဉ္စ သက္ကာ, တာဒိသံ ဘေသဇ္ဇမ္ပိ န ဝဋ္ဋတိ. တံ အဗ္ဗောဟာရိကတ္တဂတဉ္စေ ဝဋ္ဋတိ. ‘‘ဇာတိဖလိကံ ဥပါဒါယာ’’တိ ဝုတ္တတ္တာ သူရိယကန္တစန္ဒကန္တာဒိကံ ဇာတိပါသာဏံ မဏိမှိ ဧဝ သင်္ဂဟိတန္တိ ဒဋ္ဌဗ္ဗံ. အာကရမုတ္တောတိ အာကရတော မုတ္တမတ္တော. ဘဏ္ဍမူလတ္ထံ သမ္ပဋိစ္ဆိတုံ ဝဋ္ဋတီတိ ဣမိနာဝ အာမသိတုမ္ပိ ဝဋ္ဋတီတိ ဒဿေတိ. ပစိတွာ ကတောတိ ကာစကာရေဟိ ပစိတွာ ကတော.

‘For the price of goods’ means for the price of bowls, robes, and so forth. ‘For leprosy’ is merely an example. It is permissible for the purpose of any disease that should be alleviated by it. ‘For medicine, pearls are permissible even if not pierced’—this is stated in all three knot-passages. Because pearls ground and combined for medicinal purposes relinquish their gem status, and because even at the moment of acceptance there is no regard for them in their gem form, it is said, ‘For medicine, they are permissible.’ But as long as those pearls remain in their gem form, they are not permissible to touch. Similarly, it is permissible to take another gemstone, after having ground it, for the purpose of combining it in medicine. But gold and silver, even for the purpose of medicine to be mixed and combined, are not permissible to accept. Even medicine prepared by householders, if gold and so forth remain in it in their own form and can be separated, such medicine is also not permissible. But if it has reached the state of being unusable for transactions, it is permissible. Because it is said, ‘taking natural crystal,’ it should be understood that natural stones such as sunstones and moonstones are included within gems. ‘Pearl from the source’ means merely a pearl from its source. By the statement, ‘It is permissible to accept for the price of goods,’ it is shown that it is also permissible to touch it. ‘Made by heating’ means made by glassmakers through heating.

ဓမနသင်္ခေါ စ ဓောတဝိဒ္ဓေါ စ ရတနမိဿော စာတိ ယောဇေတဗ္ဗံ. ဝိဒ္ဓေါတိအာဒိဘာဝေန ကတဆိဒ္ဒေါ. ရတနမိဿောတိ ကဉ္စနလတာဒိဝိစိတ္တော မုတ္တာဒိရတနခစိတော စ. ဧတေန ဓမနသင်္ခတော အညော ရတနသမ္မိဿော အနာမာသောတိ ဒဿေတိ. သိလာယမ္ပိ ဧသေဝ နယော. ပါနီယသင်္ခေါတိ ဣမိနာ ထာလကာဒိအာကာရေန ကတသင်္ခမယဘာဇနာနိ ဘိက္ခူနံ သမ္ပဋိစ္ဆိတုံ ဝဋ္ဋန္တီတိ သိဒ္ဓံ. သေသန္တိ ရတနမိဿံ ဌပေတွာ အဝသေသံ. မုဂ္ဂဝဏ္ဏံယေဝ ရတနသမ္မိဿံ ကရောန္တိ, န အညန္တိ အာဟ ‘‘မုဂ္ဂဝဏ္ဏာဝါ’’တိ, မုဂ္ဂဝဏ္ဏာ ရတနသမ္မိဿာဝ န ဝဋ္ဋတီတိ ဝုတ္တံ ဟောတိ. သေသာတိ ရတနသမ္မိဿံ ဌပေတွာ အဝသေသာ သိလာ.

A blowing conch, and one that is washed and pierced, and one mixed with jewels—thus it should be connected. ‘Pierced’ means having holes made by piercing and so forth. ‘Mixed with jewels’ means variegated with golden creepers and so forth, and inlaid with pearls and other jewels. By this, it is shown that another conch mixed with jewels, other than a blowing conch, is not to be touched. This same principle applies to stone. By ‘water conch,’ it is established that it is permissible for monks to receive vessels made of conch shell in the shape of a bowl or the like. ‘The remainder’ means the rest, excluding that which is mixed with jewels. Because they make only mung-bean-colored ones mixed with jewels, and not others, he said, ‘or mung-bean-colored’; this means it is said that mung-bean-colored ones mixed with jewels are not permissible. ‘The remainder’ means the remaining stone, excluding that which is mixed with jewels.

ဗီဇတော ပဋ္ဌာယာတိ ဓာတုပါသာဏတော ပဋ္ဌာယ. သုဝဏ္ဏစေတိယန္တိ ဓာတုကရဏ္ဍကံ. ပဋိက္ခိပီတိ ‘‘ဓာတုဋ္ဌပနတ္ထာယ ဂဏှထာ’’တိ အဝတွာ ‘‘တုမှာကံ ဂဏှထာ’’တိ ပေသိတတ္တာ [Pg.85] ပဋိက္ခိပိ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၂၈၁) ပန ‘‘ပဋိက္ခိပီတိ သုဝဏ္ဏမယဿ ဓာတုကရဏ္ဍကဿ ဗုဒ္ဓါဒိရူပဿ စ အတ္တနော သန္တကကရဏေ နိဿဂ္ဂိယတ္တာ ဝုတ္တ’’န္တိ ဝုတ္တံ. သုဝဏ္ဏဗုဗ္ဗုဠကန္တိ သုဝဏ္ဏတာရကံ. ‘‘ရူပိယဆဍ္ဍကဋ္ဌာနေ’’တိ ဝုတ္တတ္တာ ရူပိယဆဍ္ဍကဿ ဇာတရူပရဇတံ အာမသိတွာ ဆဍ္ဍေတုံ ဝဋ္ဋတီတိ ဝုတ္တံ. ကေဠာပယိတုန္တိ အာမသိတွာ ဣတော စိတော စ သဉ္စာရေတုံ. ဝုတ္တန္တိ မဟာအဋ္ဌကထာယံ ဝုတ္တံ. ကစဝရမေဝ ဟရိတုံ ဝဋ္ဋတီတိ ဂေါပကာ ဝါ ဟောန္တု အညေ ဝါ, ဟတ္ထေနပိ ပုဉ္ဆိတွာ ကစဝရံ အပနေတုံ ဝဋ္ဋတိ, ‘‘မလမ္ပိ ပမဇ္ဇိတုံ ဝဋ္ဋတိယေဝါ’’တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၂၈၁) ဝုတ္တံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၂၈၁) ပန ‘‘ကစဝရမေဝ ဟရိတုံ ဝဋ္ဋတီတိ ဂေါပကာ ဝါ ဟောန္တု အညေ ဝါ, ဟတ္ထေနပိ ပုဉ္ဆိတွာ ကစဝရံ အပနေတုံ ဝဋ္ဋတိ, မလမ္ပိ မဇ္ဇိတုံ ဝဋ္ဋတိ ဧဝါတိ ဝဒန္တိ, တံ အဋ္ဌကထာယ န သမေတိ ကေဠာယနသဒိသတ္တာ’’တိ ဝုတ္တံ. ကထံ န သမေတိ? မဟာအဋ္ဌကထာယံ စေတိယဃရဂေါပကာ ရူပိယဆဍ္ဍကဋ္ဌာနေ ဌိတာတိ တေသံယေဝ ကေဠာယနံ အနုညာတံ, န အညေသံ, တသ္မာ ‘‘ဂေါပကာ ဝါ ဟောန္တု အညေ ဝါ’’တိ ဝစနံ မဟာအဋ္ဌကထာယ န သမေတိ.

‘Starting from the source’ means starting from the mineral stone. ‘The golden shrine’ means the relic casket. He refused because it was sent with the instruction ‘Take it for yourselves’ instead of ‘Take it for the purpose of enshrining the relic.’ However, in the Vimativinodanī, it is said, ‘“He refused” was stated because making the golden relic casket and the Buddha-image one’s own possession entails forfeiture (nissaggiya).’ ‘The golden bubble’ means a golden spangle. Because it is said, ‘in the place where money is discarded,’ it is stated that it is permissible for the one who discards money to touch gold and silver and discard it. ‘To play with’ means to touch and move them here and there. ‘It is said’ means it is said in the Great Commentary. ‘It is permissible to remove only the refuse’ means that whether they are shrine-attendants or others, it is permissible to remove the refuse even by sweeping it with the hand; and ‘it is indeed permissible to wipe away even dirt,’ as stated in the Sāratthadīpanī. However, in the Vimativinodanī, it is said: ‘“It is permissible to remove only the refuse” means that whether they are shrine-attendants or others, it is permissible to remove the refuse even by sweeping it with the hand, and it is permissible to wipe away the dirt—thus they say, but this does not agree with the Commentary due to its similarity to playing.’ How does it not agree? In the Great Commentary, it is said that for the shrine-attendants standing in the place where money is discarded in the shrine house, only their playing with it is permitted, not that of others. Therefore, the statement, ‘whether they are shrine-attendants or others,’ does not agree with the Great Commentary.

ကုရုန္ဒိယံ ပန တမ္ပိ ပဋိက္ခိတ္တံ, သုဝဏ္ဏစေတိယေ ကစဝရမေဝ ဟရိတုံ ဝဋ္ဋတီတိ ဧတ္တကမေဝ အနုညာတံ, တသ္မာ သာဝဓာရဏံ ကတွာ ဝုတ္တတ္တာ ‘‘ဟတ္ထေနပိ ပုဉ္ဆိတွာ’’တိ စ ‘‘မလမ္ပိ ပမဇ္ဇိတုံ ဝဋ္ဋတိ ဧဝါ’’တိ စ ဝစနံ ကုရုန္ဒဋ္ဌကထာယ န သမေတိ, တသ္မာ ဝိစာရေတဗ္ဗမေတန္တိ. အာရကူဋလောဟန္တိ သုဝဏ္ဏဝဏ္ဏော ကိတ္တိမလောဟဝိသေသော. တိဝိဓဉှိ ကိတ္တိမလောဟံ – ကံသလောဟံ ဝဋ္ဋလောဟံ အာရကူဋလောဟန္တိ. တတ္ထ တိပုတမ္ဗေ မိဿေတွာ ကတံ ကံသလောဟံ နာမ, သီသတမ္ဗေ မိဿေတွာ ကတံ ဝဋ္ဋလောဟံ, ရသတုတ္ထေဟိ ရဉ္ဇိတံ တမ္ဗံ အာရကူဋလောဟံ နာမ. ‘‘ပကတိရသတမ္ဗေ မိဿေတွာ ကတံ [Pg.86] အာရကူဋ’’န္တိ စ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၂၈၁) ဝုတ္တံ. တံ ပန ‘‘ဇာတရူပဂတိက’’န္တိ ဝုတ္တတ္တာ ဥဂ္ဂဏှတော နိဿဂ္ဂိယမ္ပိ ဟောတီတိ ကေစိ ဝဒန္တိ, ရူပိယေသု ပန အဂဏိတတ္တာ နိဿဂ္ဂိယံ န ဟောတိ, အာမသနေ သမ္ပဋိစ္ဆနေ စ ဒုက္ကဋမေဝါတိ ဝေဒိတဗ္ဗံ. သဗ္ဗောပိ ကပ္ပိယောတိ ယထာဝုတ္တသုဝဏ္ဏာဒိမယာနံ သေနာသနပရိက္ခာရာနံ အာမသနဂေါပနာဒိဝသေန ပရိဘောဂေါ သဗ္ဗထာ ကပ္ပိယောတိ အဓိပ္ပာယော. တေနာဟ ‘‘တသ္မာ’’တိအာဒိ. ‘‘ဘိက္ခူနံ ဓမ္မဝိနယဝဏ္ဏနဋ္ဌာနေ’’တိ ဝုတ္တတ္တာ သံဃိကမေဝ သုဝဏ္ဏာဒိမယံ သေနာသနံ သေနာသနပရိက္ခာရာ စ ဝဋ္ဋန္တိ, န ပုဂ္ဂလိကာနီတိ ဂဟေတဗ္ဗံ. ပဋိဇဂ္ဂိတုံ ဝဋ္ဋန္တီတိ သေနာသနပဋိဗန္ဓတော ဝုတ္တံ.

However, in the Kurundī, even that was rejected; only this much was allowed: ‘It is permissible to remove only the refuse from a golden shrine.’ Therefore, because it was stated with a restriction, the statements ‘even by sweeping with the hand’ and ‘it is indeed permissible to wipe away even dirt’ do not agree with the Kurundaṭṭhakathā. Thus, this matter should be investigated. ‘Ārakūṭaloha’ refers to a special type of artificial metal with a golden hue. There are three types of artificial metal: kaṃsaloha, vaṭṭaloha, and ārakūṭaloha. Among them, kaṃsaloha is made by mixing tin and copper, vaṭṭaloha is made by mixing lead and copper, and ārakūṭaloha is copper colored with mercury and vitriol. The Sāratthadīpanī also states, ‘Ārakūṭa is made by mixing copper with natural mercury.’ However, since it is said to be ‘of the nature of gold,’ some say that for one who accepts it, it becomes an item for forfeiture. But because it is not counted among money, it is not an item for forfeiture; it should be known that in touching and accepting it there is only a dukkaṭa offense. ‘All are allowable’ means that the use of lodgings and furnishings made of gold and so forth, as mentioned above, by way of touching, protecting, and so on, is entirely permissible; this is the meaning. Hence, it is stated, ‘Therefore…’ and so on. Because it is said, ‘for the purpose of explaining the Dhamma and Vinaya for the monks,’ it should be understood that only communal lodgings and furnishings made of gold and so forth are permissible, not personal ones. ‘They are permissible to maintain’ is said in connection with the lodgings.

၄၃. သာမိကာနံ ပေသေတဗ္ဗန္တိ သာမိကာနံ သာသနံ ပေသေတဗ္ဗံ. ဘိန္ဒိတွာတိ ပဌမမေဝ အနာမသိတွာ ပါသာဏာဒိနာ ကိဉ္စိမတ္တံ ဘေဒံ ကတွာ ပစ္ဆာ ကပ္ပိယဘဏ္ဍတ္ထာယ အဓိဋ္ဌဟိတွာ ဟတ္ထေန ဂဟေတုံ ဝဋ္ဋတိ. တေနာဟ ‘‘ကပ္ပိယဘဏ္ဍံ ကရိဿာမီတိ သမ္ပဋိစ္ဆိတုံ ဝဋ္ဋတီ’’တိ. ဧတ္ထာပိ တဉ္စ ဝိယောဇေတွာ အာမသိတဗ္ဗံ. ဖလကဇာလိကာဒီနီတိ ဧတ္ထ သရပရိတ္တာဏာယ ဟတ္ထေန ဂဟေတဗ္ဗံ. ကိဋိကာဖလကံ အက္ခိရက္ခဏတ္ထာယ အယလောဟာဒီဟိ ဇာလာကာရေန ကတွာ သီသာဒီသု ပဋိမုဉ္စိတဗ္ဗံ ဇာလိကံ နာမ. အာဒိ-သဒ္ဒေန ကဝစာဒိကံ သင်္ဂဏှာတိ. အနာမာသာနီတိ မစ္ဆဇာလာဒိပရူပရောဓံ သန္ဓာယ ဝုတ္တံ, န သရပရိတ္တာဏံ တဿ အာဝုဓဘဏ္ဍတ္တာဘာဝါ. တေန ဝက္ခတိ ‘‘ပရူပရောဓနိဝါရဏဉှီ’’တိအာဒိ (ဝိ. သင်္ဂ. အဋ္ဌ. ၄၃). အာသနဿာတိ စေတိယဿသမန္တာ ကတပရိဘဏ္ဍဿ. ဗန္ဓိဿာမီတိ ကာကာဒီနံ အဒူသနတ္ထာယ ဗန္ဓိဿာမိ.

43. ‘A message should be sent to the owners’ means a message should be sent to the owners. ‘Having broken’ means: first, without touching it, after making a small break with a stone or the like, and afterwards determining it for the purpose of an allowable item, it is permissible to take it with the hand. Hence it is said, ‘It is permissible to accept it with the intention, “I will make it an allowable item.”’ Here too, it should be touched only after separating it. Regarding ‘wooden slats, nets, etc.,’ here, for protection from arrows, one may take them by hand. A ‘jālika’ is a window-shutter (kiṭikāphalakaṃ) made in the form of a net with iron or other metals for eye protection, to be fastened to the head or other parts. The word ‘etc.’ includes armor and the like. ‘Not to be touched’ is said with reference to things that hinder others, such as fishnets, not with reference to protection from arrows, as that is not a weapon. Therefore, it will be said, ‘For it is for the prevention of hindering others,’ etc. ‘Of the seat’ refers to the surrounding furnishing made around the shrine. ‘I will fasten’ means: I will fasten it for the purpose of preventing spoiling by crows and the like.

‘‘ဘေရိသံဃာဋောတိ သံဃဋိတစမ္မဘေရီ. ဝီဏာသံဃာဋောတိ သံဃဋိတစမ္မဝီဏာ’’တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၂၈၁) ဝုတ္တံ. ‘‘စမ္မဝိနဒ္ဓါ ဝီဏာဘေရိအာဒီနီ’’တိ မဟာအဋ္ဌကထာယံ ဝုတ္တဝစနတော ဝိသေသာဘာဝါ [Pg.87] ‘‘ကုရုန္ဒိယံ ပနာ’’တိအာဒိနာ တတော ဝိသေသဿ ဝတ္တုမာရဒ္ဓတ္တာ စ ဘေရိအာဒီနံ ဝိနဒ္ဓေါပကရဏသမူဟော ဘေရိဝီဏာသံဃာဋောတိ ဝေဒိတဗ္ဗော ‘‘သံဃဋိတဗ္ဗောတိ သံဃာဋော’’တိ ကတွာ. တုစ္ဆပေါက္ခရန္တိ အဝိနဒ္ဓစမ္မဘေရိဝီဏာနံ ပေါက္ခရံ. အာရောပိတစမ္မန္တိ ပုဗ္ဗေ အာရောပိတံ ဟုတွာ ပစ္ဆာ တတော အပနေတွာ ဝိသုံ ဌပိတမုခစမ္မမတ္တံ, န သေသောပကရဏသဟိတံ, တံ ပန သံဃာတောတိ အယံ ဝိသေသော. ဩနဟိတုန္တိ ဘေရိပေါက္ခရာဒီနိ စမ္မံ အာရောပေတွာ စမ္မဝဒ္ဓိအာဒီဟိ သဗ္ဗေဟိ ဥပကရဏေဟိ ဝိနန္ဓိတုံ. ဩနဟာပေတုန္တိ တထေဝ အညေဟိ ဝိနန္ဓာပေတုံ.

'The assembly of drums' means a drum with hide stretched over it. 'The assembly of lutes' means a lute with hide stretched over it—this is stated in the Sāratthadīpanī (Sārattha. Ṭī. 2.281). Since the Mahāaṭṭhakathā states, 'Lutes, drums, and other instruments bound with hide,' and there is no distinction, and because the phrase 'but in the Kurundī...' and so on begins to state a distinction from that, the collection of fastened accessories of drums and lutes should be understood as the 'drum and lute assembly,' taking 'saṅghāṭa' to mean 'that which is to be assembled.' 'Empty sounding-board' means the sounding-board of drums and lutes without hide fastened on. 'Hide placed on' means only the face-hide that was previously placed, and later removed from it and set aside separately, not together with the other accessories; that, however, is an 'assembly'—this is the distinction. 'To apply' means to place hide on the sounding-boards of drums and so on, and to fasten it with all the accessories such as hide-straps. 'To have applied' means to have others fasten it in the same way.

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus, in the Vinayālaṅkāra, which is the commentary on the Vinayasaṅgaha,

အနာမာသဝိနိစ္ဆယကထာလင်္ကာရော နာမ

The Ornament of the Discourse on the Determination of What Is Not to Be Touched,

သတ္တမော ပရိစ္ဆေဒေါ.

The Seventh Chapter.

၈. အဓိဋ္ဌာနဝိကပ္ပနဝိနိစ္ဆယကထာ

8. The Discourse on the Ascertainment of Determination and Dispensation

၄၄. ဧဝံ အနာမာသဝိနိစ္ဆယကထံ ကထေတွာ ဣဒါနိ အဓိဋ္ဌာနဝိကပ္ပနဝိနိစ္ဆယံ ကထေတုံ ‘‘အဓိဋ္ဌာနဝိကပ္ပနေသု ပနာ’’တိအာဒိမာဟ. တတ္ထ အဓိဋ္ဌိယတေ အဓိဋ္ဌာနံ, ဂဟဏံ သလ္လက္ခဏန္တိ အတ္ထော. ဝိကပ္ပိယတေ ဝိကပ္ပနာ, သင်္ကပ္ပနံ စိန္တနန္တိ အတ္ထော. တတ္ထ ‘‘တိစီဝရံ အဓိဋ္ဌာတုန္တိ နာမံ ဝတွာ အဓိဋ္ဌာတုံ. န ဝိကပ္ပေတုန္တိ နာမံ ဝတွာ န ဝိကပ္ပေတုံ. ဧသ နယော သဗ္ဗတ္ထ. တသ္မာ တိစီဝရံ အဓိဋ္ဌဟန္တေန ‘ဣမံ သံဃာဋိံ အဓိဋ္ဌာမီ’တိအာဒိနာ နာမံ ဝတွာ အဓိဋ္ဌာတဗ္ဗံ. ဝိကပ္ပေန္တေန ပန ‘ဣမံ သံဃာဋိ’န္တိအာဒိနာ တဿ တဿ စီဝရဿ နာမံ အဂ္ဂဟေတွာဝ ‘ဣမံ စီဝရံ တုယှံ ဝိကပ္ပေမီ’တိ ဝိကပ္ပေတဗ္ဗံ. တိစီဝရံ ဝါ ဟောတု အညံ ဝါ, ယဒိ တံ တံ နာမံ ဂဟေတွာ ဝိကပ္ပေတိ[Pg.88], အဝိကပ္ပိတံ ဟောတိ, အတိရေကစီဝရဋ္ဌာနေ တိဋ္ဌတီ’’တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၄၆၉) ဝုတ္တံ.

44. Having thus explained the discourse on the ascertainment of what is not to be touched, now, to explain the ascertainment of determination and dispensation, he begins with the words, “But concerning determination and dispensation…” Herein, determination (adhiṭṭhāna) is that which is determined, meaning grasping or marking. Dispensation (vikappanā) is that which is dispensed, meaning intending or thinking. In this regard, ‘one should determine the three robes’ means to determine them by stating their name. ‘One should not dispense’ means not to dispense them by stating their name. This is the method everywhere. Therefore, one who is determining the three robes should determine them by stating their name, saying, ‘I determine this outer robe,’ and so on. But one who is dispensing should dispense by saying, ‘I dispense this robe to you,’ without taking up the name of that particular robe, such as ‘this outer robe,’ and so on. Whether it be the three robes or another, if one dispenses by taking up that particular name, it is not dispensed, and it remains as an extra robe. This is stated in the Sāratthadīpanī (Sārattha-ṭīkā 2.469).

ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၄၆၉) ပန ‘‘တိစီဝရံ အဓိဋ္ဌာတုန္တိ သံဃာဋိအာဒိနာမေန အဓိဋ္ဌာတုံ. န ဝိကပ္ပေတုန္တိ ဣမိနာ နာမေန န ဝိကပ္ပေတုံ, ဧတေန ဝိကပ္ပိတတိစီဝရော တေစီဝရိကော န ဟောတိ, တဿ တသ္မိံ အဓိဋ္ဌိတတိစီဝရေ ဝိယ အဝိပ္ပဝါသာဒိနာ ကာတဗ္ဗဝိဓိ န ကာတဗ္ဗောတိ ဒဿေတိ, န ပန ဝိကပ္ပနေ ဒေါသော’’တိ ဝုတ္တံ. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. ပါရာဇိက ၄၆၉) ပန ‘‘တိစီဝရံ အဓိဋ္ဌာတုန္တိ ဧတ္ထ တိစီဝရံ တိစီဝရာဓိဋ္ဌာနေန အဓိဋ္ဌာတဗ္ဗယုတ္တကံ, ယံ ဝါ တိစီဝရာဓိဋ္ဌာနေန အဓိဋ္ဌာတုံ န ဝိကပ္ပေတုံ အနုဇာနာမိ, တဿ အဓိဋ္ဌာနကာလပရိစ္ဆေဒါဘာဝတော သဗ္ဗကာလံ ဣစ္ဆန္တဿ အဓိဋ္ဌာတုံယေဝ အနုဇာနာမိ, တံ ကာလပရိစ္ဆေဒံ ကတွာ ဝိကပ္ပေတုံ နာနုဇာနာမိ, သတိ ပန ပစ္စယေ ယဒါ တဒါ ဝါ ပစ္စုဒ္ဓရိတွာ ဝိကပ္ပေတုံ ဝဋ္ဋတီတိ ‘အနာပတ္တိ အန္တောဒသာဟံ အဓိဋ္ဌေတိ ဝိကပ္ပေတီ’တိ ဝစနတော သိဒ္ဓံ ဟောတီ’’တိ ဝုတ္တံ.

In the Vimativinodanī (Vi. Vi. Ṭī. 1.469), however, it is stated: “‘One should determine the three robes’ means to determine them by the name of the outer robe, etc. ‘One should not dispense’ means not to dispense them by this name; by this, it is shown that one who has dispensed the three robes is not a tecīvarika (one who possesses three robes), and for him, the procedures such as non-separation, etc., which should be done as they would be for one who has determined the three robes, should not be done. However, there is no fault in dispensing.” In the Vajirabuddhiṭīkā (Vajira. Ṭī. Pārājika 469), however, it is stated: “Here, ‘One should determine the three robes’ means the three robes are suitable to be determined by the determination of the three robes; or, I allow one to determine them by the determination of the three robes, and not to dispense them. Since there is no time limit for that determination, I allow one who wishes to determine them for all time; I do not allow one to dispense them after making a time limit. However, if there is a reason, it is permissible to withdraw and dispense whenever it is necessary—this is established by the statement, ‘There is no offense if one determines or dispenses within ten days.’”

ဣမေသု ပန တီသု ဋီကာဝါဒေသု တတိယဝါဒေါ ယုတ္တတရော ဝိယ ဒိဿတိ. ကသ္မာ? ပါဠိယာ အဋ္ဌကထာယ စ သံသန္ဒနတော. ကထံ? ပါဠိယဉှိ ကတပရိစ္ဆေဒါသုယေဝ ဒွီသု ဝဿိကသာဋိကကဏ္ဍုပဋိစ္ဆာဒီသု တတော ပရံ ဝိကပ္ပေတုန္တိ ဝုတ္တံ, တတော အညေသု န ဝိကပ္ပေတုံ ဣစ္စေဝ, တသ္မာ တေသု အသတိ ပစ္စယေ နိစ္စံ အဓိဋ္ဌာတဗ္ဗမေဝ ဟောတိ, န ဝိကပ္ပေတဗ္ဗန္တိ အယံ ပါဠိယာ အဓိပ္ပာယော ဒိဿတိ, ဣတရာသု ပန ဒွီသု အနုညာတကာလေယေဝ အဓိဋ္ဌာတဗ္ဗံ, ‘‘တတော ပရံ ဝိကပ္ပေတု’’န္တိ ဧဝံ ပါဠိယာ သံသန္ဒတိ, အဋ္ဌကထာယံ တိစီဝရံ တိစီဝရသင်္ခေပေန ပရိဟရတော အဓိဋ္ဌာတုမေဝ အနုဇာနာမိ, န ဝိကပ္ပေတုံ. ဝဿိကသာဋိကံ ပန စာတုမာသတော ပရံ ဝိကပ္ပေတုမေဝ, န အဓိဋ္ဌာတုံ, ဧဝဉ္စ [Pg.89] သတိ ယော တိစီဝရေ ဧကေန စီဝရေန ဝိပ္ပဝသိတုကာမော ဟောတိ, တဿ စီဝရာဓိဋ္ဌာနံ ပစ္စုဒ္ဓရိတွာ ဝိပ္ပဝါသသုခတ္ထံ ဝိကပ္ပနာယ ဩကာသော ဒိန္နော ဟောတီတိ.

Among these three commentarial views, however, the third view appears to be more suitable. Why? Because of its correspondence with the Pāli and the commentary. How so? For in the Pāli, it is stated that only for the two items for which a time limit has been set—the rainy-season robe and the itch-covering cloth—may one dispense them after that time. For other items, it is simply ‘one should not dispense.’ Therefore, for these, if there is no reason, they must always be determined, not dispensed. This appears to be the intention of the Pāli. But for the other two [robes], they are to be determined only for the permitted time; the Pāli statement ‘after that, one may dispense’ aligns with this. In the commentary, it is said: For one who uses the three robes as a set of three, I allow only determination, not dispensation. But for the rainy-season robe, after the four months, one should only dispense it, not determine it. And thus, for one who wishes to be separated from one of the three robes, having withdrawn the determination of that robe, the opportunity for dispensation is given for the sake of convenience during absence.

ပဌမဝါဒေ ‘‘န ဝိကပ္ပေတု’’န္တိ နာမံ ဝတွာ ‘‘န ဝိကပ္ပေတု’’န္တိ အတ္ထော ဝုတ္တော, ဧဝံ သန္တေ ‘‘တတော ပရံ ဝိကပ္ပေတု’’န္တိ ဧတ္ထ တတော ပရံ နာမံ ဝတွာ ဝိကပ္ပေတုန္တိ အတ္ထော ဘဝေယျ, သော စ အတ္ထော ဝိကပ္ပနာဓိကာရေန ဝုတ္တော, ‘‘နာမံ ဝတွာ’’တိ စ ဝိသေသနေ ကတ္တဗ္ဗေ သတိ ‘‘န ဝိကပ္ပေတု’’န္တိ စ ‘‘တတော ပရံ ဝိကပ္ပေတု’’န္တိ စ ဘေဒဝစနံ န သိယာ, သဗ္ဗေသုပိ စီဝရေသု နာမံ အဝတွာဝ ဝိကပ္ပေတဗ္ဗတော, ဒုတိယဝါဒေ စ ‘‘န ဝိကပ္ပေတု’’န္တိ ဣမိနာ နာမေန န ဝိကပ္ပေတုန္တိ ဝုတ္တံ, န အနုဇာနာမီတိ ပါဌသေသော. ပဌမေ စ ‘‘တိစီဝရံ ဝါ ဟောတု အညံ ဝါ, ယဒိ တံ တံ နာမံ ဂဟေတွာ ဝိကပ္ပေတိ, အဝိကပ္ပိတံ ဟောတိ, အတိရေကစီဝရဋ္ဌာနေ တိဋ္ဌတီ’’တိ. ဒုတိယေ စ ‘‘န ပန ဝိကပ္ပနေ ဒေါသော’’တိ, တဉ္စ အညမညဝိရုဒ္ဓံ ဝိယ ဒိဿတိ, တသ္မာ ဝိစာရေတဗ္ဗမေတံ.

In the first view, the meaning of ‘one should not dispense’ is given as ‘one should not dispense by stating the name.’ If this were so, then in the phrase ‘after that, one should dispense,’ the meaning would be to dispense by stating the name after that time. And that meaning is stated in the section on dispensation. Moreover, if the specification ‘by stating the name’ were to be made, there would be no distinction in the wording between ‘one should not dispense’ and ‘after that, one should dispense,’ since all robes are to be dispensed without stating a name. And in the second view, it is stated that ‘one should not dispense’ means one should not dispense by this name, with the remainder of the text being ‘I do not allow it.’ And in the first view, it says, ‘whether it is the three robes or another, if one dispenses by taking that name, it is not dispensed, and it remains as an extra robe.’ And in the second, ‘however, there is no fault in dispensing.’ These appear to be mutually contradictory. Therefore, this should be investigated.

တတော ပရံ ဝိကပ္ပေတုန္တိ စာတုမာသတော ပရံ ဝိကပ္ပေတွာ ပရိဘုဉ္ဇိတုန္တိ တီသု ဂဏ္ဌိပဒေသု ဝုတ္တံ. ကေစိ ပန ‘‘တတော ပရံ ဝိကပ္ပေတွာ ယာဝ အာဂါမိသံဝစ္ဆရေ ဝဿာနံ စာတုမာသံ, တာဝ ဌပေတုံ အနုညာတ’’န္တိပိ ဝဒန္တိ. ‘‘တတော ပရံ ဝိကပ္ပေတုံ အနုဇာနာမီတိ ဧတ္တာဝတာ ဝဿိကသာဋိကံ ကဏ္ဍုပဋိစ္ဆာဒိဉ္စ တံ တံ နာမံ ဂဟေတွာ ဝိကပ္ပေတုံ အနုညာတန္တိ ဧဝမတ္ထော န ဂဟေတဗ္ဗော. တတော ပရံ ဝဿိကသာဋိကာဒိနာမဿေဝ အဘာဝတော, ကသ္မာ တတော ပရံ ဝိကပ္ပေန္တေနပိ နာမံ ဂဟေတွာ န ဝိကပ္ပေတဗ္ဗံ. ဥဘိန္နမ္ပိ တတော ပရံ ဝိကပ္ပေတွာ ပရိဘောဂဿ အနုညာတတ္တာ တထာဝိကပ္ပိတံ အညနာမေန အဓိဋ္ဌဟိတွာ ပရိဘုဉ္ဇိတဗ္ဗန္တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တ’’န္တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၄၆၉) ဝုတ္တံ. ဝိမတိဝိနောဒနိယမ္ပိ (ဝိ. ဝိ. ဋီ. ၁.၄၆၉) ‘‘တတော ပရန္တိ စာတုမာသတော [Pg.90] ပရံ ဝိကပ္ပေတွာ ပရိဘုဉ္ဇိတုံ အနုညာတန္တိ ကေစိ ဝဒန္တိ. အညေ ပန ‘ဝိကပ္ပေတွာ ယာဝ အာဂါမိဝဿာနံ တာဝ ဌပေတုံ ဝဋ္ဋတီ’တိ ဝဒန္တိ. အပရေ ပန ‘ဝိကပ္ပနေ န ဒေါသော, တထာ ဝိကပ္ပိတံ ပရိက္ခာရာဒိနာမေန အဓိဋ္ဌဟိတွာ ပရိဘုဉ္ဇိတဗ္ဗ’န္တိ ဝဒန္တီ’’တိ ဝုတ္တံ.

‘After that, one should dispense’ means that after the four months, one should dispense and use it—this is stated in the three Ganthipadas. Some, however, say, ‘After that, it is allowed to dispense it and keep it until the four months of the rains in the coming year.’ It is stated in the Sāratthadīpanī (Sārattha-ṭīkā 2.469): ‘By the statement, “I allow one to dispense after that,” the meaning should not be taken that the rainy-season robe and the itch-covering cloth may be dispensed by taking their respective names. Since after that time the name “rainy-season robe,” etc., no longer exists, therefore, even when dispensing after that time, one should not dispense it by taking its name. Because for both, use after dispensing them beyond that time is permitted, it is stated in all three Ganthipadas that what has been so dispensed should be used after determining it under another name.’ In the Vimativinodanī (Vi. Vi. Ṭī. 1.469) it is also stated: ‘“Beyond that”—some say it is allowed to dispense it after the four months and then use it. Others say, “It is permissible to dispense it and keep it until the rains of the coming year.” Still others say, “There is no fault in dispensing; having so dispensed it, it should be used after determining it under the name of a requisite, etc.”’

ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. ပါရာဇိက ၄၆၉) ပန ‘‘ဝဿိကသာဋိကံ တတော ပရံ ဝိကပ္ပေတုံယေဝ, နာဓိဋ္ဌာတုံ. ဝတ္ထဉှိ ကတပရိယောသိတံ အန္တောစာတုမာသေ ဝဿာနဒိဝသံ အာဒိံ ကတွာ အန္တောဒသာဟေ အဓိဋ္ဌာတုံ အနုဇာနာမိ, စာတုမာသတော ဥဒ္ဓံ အတ္တနော သန္တကံ ကတွာ ဌပေတုကာမေန ဝိကပ္ပေတုံ အနုဇာနာမီတိ အတ္ထော’’တိ ဝုတ္တံ. ဣဓာပိ ပစ္ဆိမဝါဒေါ ပသတ္ထတရောတိ ဒိဿတိ, ကသ္မာ? သုဝိညေယျတ္တာ, ပုရိမေသု ပန အာစရိယာနံ အဓိပ္ပာယောယေဝ ဒုဝိညေယျော ဟောတိ နာနာဝါဒဿေဝ ကထိတတ္တာ. မုဋ္ဌိပဉ္စကန္တိ မုဋ္ဌိယာ ဥပလက္ခိတံ ပဉ္စကံ မုဋ္ဌိပဉ္စကံ, စတုဟတ္ထေ မိနိတွာ ပဉ္စမံ ဟတ္ထမုဋ္ဌိံ ကတွာ မိနိတဗ္ဗန္တိ အဓိပ္ပာယော. ကေစိ ပန ‘‘မုဋ္ဌိဟတ္ထာနံ ပဉ္စကံ မုဋ္ဌိပဉ္စကံ. ပဉ္စပိ ဟတ္ထာ မုဋ္ဌီ ကတွာဝ မိနိတဗ္ဗာ’’တိ ဝဒန္တိ. မုဋ္ဌိတ္တိကန္တိ ဧတ္ထာပိ ဧသေဝ နယော. ဒွိဟတ္ထေန အန္တရဝါသကေန တိမဏ္ဍလံ ပဋိစ္ဆာဒေတုံ သက္ကာတိ အာဟ ‘‘ပါရုပနေနပီ’’တိအာဒိ. အတိရေကန္တိ သုဂတစီဝရတော အတိရေကံ. ဦနကန္တိ မုဋ္ဌိပဉ္စကာဒိတော ဦနကံ. တေန စ တေသု တိစီဝရာဓိဋ္ဌာနံ န ရုဟတီတိ ဒဿေတိ.

In the Vajirabuddhiṭīkā (Vajira. Ṭī. Pārājika 469), it is stated: “After that, the rainy-season robe should only be dispensed, not determined. For cloth that has been completed, I allow one to determine it within four months, starting from the day of the rains-retreat, up to ten days. Beyond four months, if one wishes to keep it as one’s own possession, I allow one to dispense it—this is the meaning.” Here, the latter view appears more commendable. Why? Because it is easily understood, whereas the earlier teachers’ intentions are harder to grasp due to the variety of opinions expressed. The ‘fist-five’ means a group of five characterized by a fist; the meaning is that after measuring four cubits, the fifth should be measured by making a fist. Some, however, say: “The ‘fist-five’ is a pentad of fists; all five cubits should be measured by making fists.” The ‘fist-three’ follows the same principle here also. He states that it is possible to cover the three circles with an undergarment of two cubits, saying, ‘even with a covering,’ and so on. ‘Excess’ means more than the Sugata’s robe. ‘Deficient’ means less than the fist-five, etc. And by that, it shows that the determination of the three robes does not apply to these.

ဣမံ သံဃာဋိံ ပစ္စုဒ္ဓရာမီတိ ဣမံ သံဃာဋိအဓိဋ္ဌာနံ ဥက္ခိပါမိ, ပရိစ္စဇာမီတိ အတ္ထော. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၄၆၉) ပန ‘‘ပစ္စုဒ္ဓရာမီတိ ဌပေမိ, ပရိစ္စဇာမီတိ ဝါ အတ္ထော’’ဣစ္စေဝ ဝုတ္တံ. ကာယဝိကာရံ ကရောန္တေနာတိ ဟတ္ထေန စီဝရံ ပရာမသန္တေန, စာလေန္တေန ဝါ. ဝါစာယ အဓိဋ္ဌာတဗ္ဗာတိ ဧတ္ထ ကာယေနပိ စာလေတွာ [Pg.91] ဝါစမ္ပိ ဘိန္ဒိတွာ ကာယဝါစာဟိ အဓိဋ္ဌာနမ္ပိ သင်္ဂဟိတန္တိ ဝေဒိတဗ္ဗံ, ‘‘ကာယေန အဖုသိတွာ’’တိ ဝတ္တဗ္ဗတ္တာ အဟတ္ထပါသဟတ္ထပါသဝသေန ဒုဝိဓံ အဓိဋ္ဌာနံ. တတ္ထ ‘‘ဟတ္ထပါသော နာမ အဍ္ဎတေယျဟတ္ထော ဝုစ္စတိ. ‘ဒွါဒသဟတ္ထ’န္တိ ကေစိ ဝဒန္တိ, တံ ဣဓ န သမေတီ’’တိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၄၆၉) ဝုတ္တံ. ‘‘ဣဒါနိ သမ္မုခါပရမ္မုခါဘေဒေန ဒုဝိဓံ အဓိဋ္ဌာနံ ဒဿေတုံ ‘‘သစေ ဟတ္ထပါသေတိအာဒိ ဝုတ္တံ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၄၆၉) ပန ‘‘ဟတ္ထပါသေတိ စ ဣဒံ ဒွါဒသဟတ္ထံ သန္ဓာယ ဝုတ္တံ, တသ္မာ ဒွါဒသဟတ္ထဗ္ဘန္တရေ ဌိတံ ‘ဣမ’န္တိ ဝတွာ အဓိဋ္ဌာတဗ္ဗံ, တတော ပရံ ‘ဧတ’န္တိ ဝတွာ အဓိဋ္ဌာတဗ္ဗန္တိ ကေစိ ဝဒန္တိ, ဂဏ္ဌိပဒေသု ပနေတ္ထ န ကိဉ္စိ ဝုတ္တံ, ပါဠိယံ အဋ္ဌကထာယဉ္စ သဗ္ဗတ္ထ ‘ဟတ္ထပါသော’တိ အဍ္ဎတေယျဟတ္ထော ဝုစ္စတိ, တသ္မာ ဣဓ ဝိသေသဝိကပ္ပနာယ ကာရဏံ ဂဝေသိတဗ္ဗ’’န္တိ ဝုတ္တံ. ဧဝံ ပါဠိယဋ္ဌကထာသုပိ အဍ္ဎတေယျဟတ္ထမေဝ ဟတ္ထပါသော ဝုတ္တော, ဋီကာစရိယေဟိ စ တဒေဝ သမ္ပဋိစ္ဆိတော, တသ္မာ အဍ္ဎတေယျဟတ္ထဗ္ဘန္တရေ ဌိတံ စီဝရံ ‘‘ဣမ’’န္တိ, တတော ဗဟိဘူတံ ‘‘ဧတ’’န္တိ ဝတွာ အဓိဋ္ဌာတဗ္ဗံ.

“I revoke this outer robe” means “I lift up the determination of this outer robe; I relinquish it.” However, in the Sāratthadīpanī (Sārattha. Ṭī. 2.469), it is stated: “‘I revoke’ means ‘I lay aside,’ or ‘I relinquish’—this is the meaning.” “By making a bodily gesture” means by touching the robe with the hand or moving it. “It should be determined by speech.” Here, it should be understood that by moving it with the body and uttering words, the determination is accomplished by both body and speech. Since it is to be said, “without touching with the body,” the determination is twofold: within arm’s reach and beyond arm’s reach. In this regard, the Vimativinodanī (Vi. Vi. Ṭī. 1.469) states: “‘Arm’s reach’ is called two and a half cubits. Some say ‘twelve cubits,’ but that does not agree here.” Now, to show the twofold determination by way of direct presence and indirect absence, it is said: “If within arm’s reach...” etc. However, the Sāratthadīpanī (Sārattha. Ṭī. 2.469) states: “‘Arm’s reach’ here refers to twelve cubits. Therefore, one should say ‘this’ and determine it for what is within twelve cubits; beyond that, one should say ‘that’ and determine it—so some say. But in the knot passages, nothing is said about this. In the Pāli and commentaries everywhere, ‘arm’s reach’ means two and a half cubits. Therefore, here a reason for a special distinction should be sought.” Thus, in the Pāli and commentaries, “arm’s reach” is stated as only two and a half cubits, and the subcommentary teachers also accept that. Therefore, one should say “this” and determine it for a robe within two and a half cubits, and for one beyond that, say “that” and determine it.

‘‘သာမန္တဝိဟာရေတိ ဣဒံ ဌပိတဋ္ဌာနသလ္လက္ခဏယောဂ္ဂေ ဌိတံ သန္ဓာယ ဝုတ္တံ, တတော ဒူရေ ဌိတမ္ပိ ဌပိတဋ္ဌာနံ သလ္လက္ခေန္တေန အဓိဋ္ဌာတဗ္ဗမေဝ. တတ္ထာပိ စီဝရဿ ဌပိတဘာဝသလ္လက္ခဏမေဝ ပမာဏံ. န ဟိ သက္ကာ နိစ္စဿ ဌာနံ သလ္လက္ခေတုံ, ဧကသ္မိံ ဝိဟာရေ ဌပေတွာ တတော အညသ္မိံ ဌပိတန္တိ အဓိဋ္ဌာတုံ န ဝဋ္ဋတိ. ကေစိ ပန ‘တထာပိ အဓိဋ္ဌိတေ န ဒေါသော’တိ ဝဒန္တိ, တံ အဋ္ဌကထာယ န သမေတိ, ဝီမံသိတဗ္ဗ’’န္တိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၄၆၉) ဝုတ္တံ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၄၆၉) ပန ‘‘သာမန္တဝိဟာရော နာမ ယတ္ထ တဒဟေဝ ဂန္တွာ နိဝတ္တေတုံ သက္ကာ. သာမန္တဝိဟာရေတိ ဣဒံ ဒေသနာသီသမတ္တံ, တသ္မာ ဌပိတဋ္ဌာနံ သလ္လက္ခေတွာ ဒူရေ ဌိတမ္ပိ အဓိဋ္ဌာတဗ္ဗန္တိ ဝဒန္တိ. ဌပိတဋ္ဌာနံ သလ္လက္ခေတွာတိ စ ဣဒံ ဌပိတဋ္ဌာနသလ္လက္ခဏံ [Pg.92] အနုစ္ဆဝိကန္တိ ကတွာ ဝုတ္တံ, စီဝရသလ္လက္ခဏမေဝေတ္ထ ပမာဏ’’န္တိ ဝုတ္တံ. ဝဇိရဗုဒ္ဓိဋီကာယဉ္စ (ဝဇိရ. ဋီ. ပါရာဇိက ၄၆၉) ‘‘သံဃာဋိ ဥတ္တရာသင်္ဂေါ အန္တရဝါသကန္တိ အဓိဋ္ဌိတာနဓိဋ္ဌိတာနံ သမာနမေဝ နာမံ. ‘အယံ သံဃာဋီ’တိအာဒီသု အနဓိဋ္ဌိတာ ဝုတ္တာ. ‘တိစီဝရေန ဝိပ္ပဝသေယျာ’တိ ဧတ္ထ အဓိဋ္ဌိတာ ဝုတ္တာ. သာမန္တဝိဟာရေတိ ဂေါစရဂါမတော ဝိဟာရေတိ ဓမ္မသိရိတ္ထေရော. ဒူရတရေပိ လဗ္ဘတေဝါတိ အာစရိယာ. အနုဂဏ္ဌိပဒေပိ ‘သာမန္တဝိဟာရေတိ ဒေသနာသီသမတ္တံ, တသ္မာ ဌပိတဋ္ဌာနံ သလ္လက္ခေတွာ ဒူရေ ဌိတမ္ပိ အဓိဋ္ဌာတဗ္ဗ’န္တိ ဝုတ္တံ. သာမန္တဝိဟာရော နာမ ယတ္ထ တဒဟေဝ ဂန္တွာ နိဝတ္တိတုံ သက္ကာ. ရတ္တိဝိပ္ပဝါသံ ရက္ခန္တေန တတော ဒူရေ ဌိတံ အဓိဋ္ဌာတုံ န ဝဋ္ဋတိ, ဧဝံ ကိရ မဟာအဋ္ဌကထာယံ ဝုတ္တန္တိ. ကေစိ ‘စီဝရဝံသေ ဌပိတံ အညော ပရိဝတ္တေတွာ နာဂဒန္တေ ဌပေတိ, တံ အဇာနိတွာ အဓိဋ္ဌဟန္တဿပိ ရုဟတိ စီဝရဿ သလ္လက္ခိတတ္တာ’တိ ဝဒန္တီ’’တိ, တသ္မာ အာစရိယာနံ မတဘေဒံ သံသန္ဒိတွာ ဂဟေတဗ္ဗံ.

“The phrase ‘sāmantavihāra’ is stated with reference to something located in a place suitable for recognizing the designated spot where it is kept. Even if one is far from that place, one must still determine it by recognizing the designated spot. In this case, the key factor is simply recognizing where the robe has been placed. For it is not possible to constantly recognize the exact location, nor is it proper to determine that it has been placed in another monastery after placing it in one. Some argue that even if one determines it in this way, there is no fault, but this does not align with the commentary and should be examined.” This is stated in the Vimativinodanī (Vi. Vi. Ṭī. 1.469). However, the Sāratthadīpanī (Sārattha. Ṭī. 2.469) states: “‘Sāmantavihāra’ means a place where one can go and return on the same day. The phrase ‘sāmantavihāra’ is merely a heading for the teaching. Therefore, some say that even if one is far away, one should determine the robe after recognizing the designated place. The statement ‘by recognizing the designated place’ is made considering that recognizing the designated place is unsuitable; the recognition of the robe itself is the measure here.” The Vajirabuddhiṭīkā (Vajira. Ṭī. Pārājika 469) further explains: “The terms ‘outer robe,’ ‘upper robe,’ and ‘inner robe’ are common names and apply equally to robes whether determined or undetermined. In phrases like ‘this is an outer robe,’ undetermined robes are referred to, whereas in ‘one should dwell apart from the three robes,’ determined robes are meant. ‘Sāmantavihāra’ refers to the monastery from the alms-round village, says Elder Dhammasiri. Teachers say it is permissible even if farther away. The Anugaṇṭhipada also states, ‘sāmantavihāra refers to a mere illustrative point in the teaching; therefore, even if far away, one should determine the robe after recognizing the designated place.’ ‘Sāmantavihāra’ means a place where one can go and return on the same day. One who guards against spending the night apart should not determine a robe that is far away—this, it is said, is stated in the great commentary. Some argue that even if one unknowingly determines a robe after someone else has moved it from, say, a robe-stand to an elephant tusk, it is still valid because the robe was recognized.” Therefore, one should reconcile the differing opinions of the teachers and adopt accordingly.

အဓိဋ္ဌဟိတွာ ဌပိတဝတ္ထေဟီတိ ပရိက္ခာရစောဠနာမေန အဓိဋ္ဌဟိတွာ ဌပိတဝတ္ထေဟိ. တေနေဝ ‘‘ဣမံ ပစ္စုဒ္ဓရာမီ’’တိ ပရိက္ခာရစောဠဿ ပစ္စုဒ္ဓါရံ ဒဿေတိ, ဧတေန စ တေစီဝရိကဓုတင်္ဂံ ပရိဟရန္တေန ပံသုကူလာဒိဝသေန လဒ္ဓံ ဝတ္ထံ ဒသာဟဗ္ဘန္တရေ ကတွာ ရဇိတွာ ပါရုပိတုမသက္ကောန္တေန ပရိက္ခာရစောဠဝသေန အဓိဋ္ဌဟိတွာဝ ဒသာဟမတိက္ကမာပေတဗ္ဗံ, ဣတရထာ နိဿဂ္ဂိယံ ဟောတီတိ ဒဿေတိ, တေနေဝ ‘‘ရဇိတကာလတော ပန ပဋ္ဌာယ နိက္ခိပိတုံ န ဝဋ္ဋတိ, ဓုတင်္ဂစောရော နာမ ဟောတီ’’တိ ဝိသုဒ္ဓိမဂ္ဂေ (ဝိသုဒ္ဓိ. ၁.၂၅) ဝုတ္တံ. ပုန အဓိဋ္ဌာတဗ္ဗာနီတိ ဣဒဉ္စ သံဃာဋိအာဒိတိစီဝရနာမေန အဓိဋ္ဌဟိတွာ ပရိဘုဉ္ဇိတုကာမဿ ဝသေန ဝုတ္တံ, ဣတရဿ ပန ပုရိမာဓိဋ္ဌာနမေဝ အလန္တိ ဝေဒိတဗ္ဗံ. ပုန အဓိဋ္ဌာတဗ္ဗန္တိ ဣမိနာ ကပ္ပဗိန္ဒုပိ ဒါတဗ္ဗန္တိ ဒဿေတိ. အဓိဋ္ဌာနကိစ္စံ [Pg.93] နတ္ထီတိ ဣမိနာ ကပ္ပဗိန္ဒုဒါနကိစ္စမ္ပိ နတ္ထီတိ ဒဿေတိ, မဟန္တတရမေဝါတိအာဒိ သဗ္ဗာဓိဋ္ဌာနသာဓာရဏလက္ခဏံ. တတ္ထ ပုန အဓိဋ္ဌာတဗ္ဗန္တိ အနဓိဋ္ဌိတစီဝရဿ ဧကဒေသဘူတတ္တာ အနဓိဋ္ဌိတဉ္စေ, အဓိဋ္ဌိတဿ အပ္ပဘာဝေန ဧကဒေသဘူတံ အဓိဋ္ဌိတသင်္ခမေဝ ဂစ္ဆတိ, တထာ အဓိဋ္ဌိတဉ္စေ, အနဓိဋ္ဌိတဿ ဧကဒေသဘူတံ အနဓိဋ္ဌိတသင်္ခံ ဂစ္ဆတီတိ လက္ခဏံ. န ကေဝလဉ္စေတ္ထ ဒုတိယပဋ္ဋမေဝ, အထ ခေါ တတိယပဋ္ဋာဒိကမ္ပိ. ယထာဟ ‘‘အနုဇာနာမိ ဘိက္ခဝေ…ပေ… ဥတုဒ္ဓဋာနံ ဒုဿာနံ စတုဂ္ဂုဏံ သံဃာဋိံ…ပေ… ပံသုကူလေ ယာဝဒတ္ထ’’န္တိ (မဟာဝ. ၃၄၈).

‘By robes determined and set aside’ means by robes that have been determined and set aside under the name of ‘requisite cloth.’ By this, he shows the revocation of the requisite cloth, saying, “I revoke this.” And by this it is shown that for one who maintains the ascetic practice of the three robes, if a cloth obtained by way of refuse-rags or other means cannot be made, dyed, and worn within ten days, it must be determined as a requisite cloth, and thus the ten-day limit may be exceeded; otherwise, it becomes an item to be forfeited. For that very reason, it is stated in the Visuddhimagga: “From the time of dyeing, it is not permissible to put it away; one becomes what is called a thief of the ascetic practice.” The phrase “should be determined again” is stated with reference to one who wishes to use it after determining it by the name of the three robes, such as the outer robe; for the other case, it should be understood that the initial determination alone is sufficient. By “should be determined again,” it is shown that a marking dot should also be applied. By “There is no need for determination,” it is shown that there is no need even for applying a marking dot. “The greater and so on” is a general characteristic common to all determinations. In this regard, “should be determined again”: if a piece is undetermined but is a small part of a determined robe, it is counted as determined; similarly, if a piece is determined but is part of an undetermined robe, it is counted as undetermined—this is the characteristic. And this is not only the case for the second fold, but also for the third fold and so on. As it is said: “I allow, bhikkhus… a fourfold outer robe made from cloths that have been removed from the season… as much as is needed from refuse-rags” (Mahāva. 348).

မုဋ္ဌိပဉ္စကာဒိတိစီဝရပ္ပမာဏယုတ္တံ သန္ဓာယ ‘‘တိစီဝရံ ပနာ’’တိအာဒိ ဝုတ္တံ. ပရိက္ခာရစောဠံ အဓိဋ္ဌာတုန္တိ ပရိက္ခာရစောဠံ ကတွာ အဓိဋ္ဌာတုံ. အဝသေသာ ဘိက္ခူတိ ဝက္ခမာနကာလေ နိသိန္နာ ဘိက္ခူ. တသ္မာ ဝဋ္ဋတီတိ ယထာ ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, တိစီဝရံ အဓိဋ္ဌာတုံ, န ဝိကပ္ပေတု’’န္တိ (မဟာဝ. ၃၅၈) ဝုတ္တံ, ဧဝံ ပရိက္ခာရစောဠမ္ပိ ဝုတ္တံ, န စဿ ဥက္ကဋ္ဌပရိစ္ဆေဒေါ ဝုတ္တော, န စ သင်္ခါပရိစ္ဆေဒေါ, တသ္မာ တီဏိပိ စီဝရာနိ ပစ္စုဒ္ဓရိတွာ ဣမာနိ စီဝရာနိ ပရိက္ခာရစောဠာနိ အဓိဋ္ဌဟိတွာ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတီတိ အတ္ထော. နိဓာနမုခမေတန္တိ ဧတံ ပရိက္ခာရစောဠာဓိဋ္ဌာနံ နိဓာနမုခံ ဌပနမုခံ, အတိရေကစီဝရဋ္ဌပနကာရဏန္တိ အတ္ထော. ကထံ ဉာယတီတိ စေ, တေန ခေါ ပန သမယေန ဘိက္ခူနံ ပရိပုဏ္ဏံ ဟောတိ တိစီဝရံ, အတ္ထော စ ဟောတိ ပရိဿာဝနေဟိပိ ထဝိကာဟိပိ. ဧတသ္မိံ ဝတ္ထုသ္မိံ ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, ပရိက္ခာရစောဠက’’န္တိ အနုညာတတ္တာ ဘိက္ခူနဉ္စ ဧကမေဝ ပရိဿာဝနံ, ထဝိကာ ဝါ ဝဋ္ဋတိ, န ဒွေ ဝါ တီဏိ ဝါတိ ပဋိက္ခေပါဘာဝတော ဝိကပ္ပနူပဂပစ္ဆိမပ္ပမာဏာနိ, အတိရေကပ္ပမာဏာနိ ဝါ ပရိဿာဝနာဒီနိ ပရိက္ခာရာနိ ကပ္ပန္တီတိ သိဒ္ဓံ. ပဌမံ တိစီဝရာဓိဋ္ဌာနေန အဓိဋ္ဌာတဗ္ဗံ, ပုန ပရိဟရိတုံ အသက္ကောန္တေန ပစ္စုဒ္ဓရိတွာ ပရိက္ခာရစောဠံ အဓိဋ္ဌာတဗ္ဗံ[Pg.94], န တွေဝ အာဒိတောဝ ဣဒံ ဝုတ္တံ. ဗဒ္ဓသီမာယ အဝိပ္ပဝါသသီမာသမ္မုတိသမ္ဘဝတော စီဝရဝိပ္ပဝါသေ နေဝတ္ထိ ဒေါသောတိ န တတ္ထ ဒုပ္ပရိဟာရောတိ အာဟ ‘‘အဗဒ္ဓသီမာယ ဒုပ္ပရိဟာရ’’န္တိ.

Regarding the measure of the three robes starting with the five fistfuls, it is said, “Now, the three robes...” ‘To determine a requisite cloth’ means to make it a requisite cloth and determine it. ‘The remaining bhikkhus’ means the bhikkhus seated at the time of the statement to be made. Therefore, it is valid—just as it is said, “I allow, bhikkhus, the determination of the three robes, not to be made subject to joint ownership (`vikappana`)” (Mahāvagga 358), so too is the requisite cloth mentioned. No higher limit or numerical limit is stated for it. Hence, it is permissible to revoke all three robes, determine these robes as requisite cloths, and then use them; this is the meaning. ‘This is an opening for storage’ means that this determination of the requisite cloth is an opening for storage, a means for storing excess robes; this is the meaning. How is it known? At that time, the bhikkhus had a complete set of three robes, and there was also a need for straining cloths and bags. In this context, because it was said, “I allow, bhikkhus, the requisite cloth,” and because there is no prohibition stating, 'Only one straining cloth or bag is permissible for bhikkhus, not two or three,' it is established that requisites such as straining cloths are allowable up to the final measure that is subject to joint ownership, or in excess quantities. First, it should be determined by the determination of the three robes. Then, if one is unable to use them further, they should be revoked and determined as a requisite cloth. This was not stated from the beginning. Because in a bounded sīmā, the possibility of an agreement on a non-separation boundary means there is no fault in being separated from one's robes, there is no difficulty in maintaining them there. Hence, it is said, “In an unbounded sīmā, it is difficult to maintain.”

၄၅. အတိရိတ္တပ္ပမာဏာယ ဆေဒနကံ ပါစိတ္တိယန္တိ အာဟ ‘‘အနတိရိတ္တပ္ပမာဏာ’’တိ. တတော ပရံ ပစ္စုဒ္ဓရိတွာ ဝိကပ္ပေတဗ္ဗာတိ ဝဿိကမာသတော ပရံ အဓိဋ္ဌာနံ ပစ္စုဒ္ဓရိတွာ ဝိကပ္ပေတဗ္ဗာ, ဣမိနာ စတုန္နံ ဝဿိကမာသာနံ ဥပရိ အဓိဋ္ဌာနံ တိဋ္ဌတီတိ ဝိညာယတိ, အသတော ပစ္စုဒ္ဓရာယောဂါ, ယဉ္စ မာတိကာဋ္ဌကထာယံ (ကင်္ခါ. အဋ္ဌ. ကထိနသိက္ခာပဒဝဏ္ဏနာ) ‘‘ဝဿိကသာဋိကာ ဝဿာနမာသာတိက္ကမေနာပိ ကဏ္ဍုပဋိစ္ဆာဒိ အာဗာဓဝူပသမေနာပိ အဓိဋ္ဌာနံ ဝိဇဟန္တီ’’တိ ဝုတ္တံ, တံ သမန္တပါသာဒိကာယံ နတ္ထိ, ပရိဝါရဋ္ဌကထာယဉ္စ ‘‘အတ္ထာပတ္တိ ဟေမန္တေ အာပဇ္ဇတိ, နော ဂိမှေ’’တိ ဧတ္ထ န တံ ဝုတ္တံ, ကတ္တိကပုဏ္ဏမာသိယာ ပစ္ဆိမေ ပါဋိပဒဒိဝသေ ဝိကပ္ပေတွာ ဌပိတံ ဝဿိကသာဋိကံ နိဝါသေန္တော ဟေမန္တေ အာပဇ္ဇတိ. ကုရုန္ဒိယံ ပန ‘‘ကတ္တိကပုဏ္ဏမဒိဝသေ အပစ္စုဒ္ဓရိတွာ ဟေမန္တေ အာပဇ္ဇတီ’’တိ ဝုတ္တံ, တမ္ပိ သုဝုတ္တံ. ‘‘စာတုမာသံ အဓိဋ္ဌာတုံ, တတော ပရံ ဝိကပ္ပေတု’’န္တိ ဟိ ဝုတ္တံ. တတ္ထ မဟာအဋ္ဌကထာယံ နိဝါသနပစ္စယာ ဒုက္ကဋံ ဝုတ္တံ, ကုရုန္ဒဋ္ဌကထာယံ ပန အပစ္စုဒ္ဓါရပစ္စယာ, တသ္မာ ကုရုန္ဒိယံ ဝုတ္တနယေနပိ ဝဿိကသာဋိကာ ဝဿာနာတိက္ကမေပိ အဓိဋ္ဌာနံ န ဝိဇဟတီတိ ပညာယတိ. အဓိဋ္ဌာနဝိဇဟနေသု စ ဝဿာနမာသအာဗာဓာနံ ဝိဂမေ ဝိဇဟနံ မာတိကာဋ္ဌကထာယမ္ပိ န ဥဒ္ဓဋံ, တသ္မာ သမန္တပါသာဒိကာယံ (ပါရာ. အဋ္ဌ. ၂.၄၆၉) အာဂတနယေန ယာဝ ပစ္စုဒ္ဓါရာ အဓိဋ္ဌာနံ တိဋ္ဌတီတိ ဂဟေတဗ္ဗံ.

45. Because for a robe of excessive size there is a pācittiya offense that requires cutting, he said, 'not of excessive size.' The phrase 'After that, it should be withdrawn and made subject to joint ownership' means that after the rainy season months, the determination should be withdrawn and the robe made subject to joint ownership. By this, it is understood that the determination remains valid beyond the four months of the rainy season, since withdrawal is not possible for what is non-existent. And what is stated in the Mātikāṭṭhakathā: 'The rainy-season robe relinquishes its determination even when the rainy-season months are exceeded, or when the illness or the need for the itch-covering cloth is alleviated,' this is not found in the Samantapāsādikā. And in the Parivāraṭṭhakathā, regarding 'An offense is incurred in winter, not in summer,' that is not stated there. One incurs an offense in winter by wearing a rainy-season robe that was made subject to joint ownership and put away on the day following the Kattika full moon. In the Kurundī, however, it is stated: 'If not withdrawn by the Kattika full moon day, an offense is incurred in winter.' This too is well said, for it is said: 'One should determine it for four months, and afterward, make it subject to joint ownership.' In this regard, in the Mahāaṭṭhakathā, a dukkaṭa offense is said to arise from the act of wearing it, but in the Kurundī-aṭṭhakathā, it arises from the failure to withdraw it. Therefore, according to the method stated in the Kurundī, it is understood that the rainy-season robe does not relinquish its determination even when the rainy-season months are exceeded. Moreover, among the cases of relinquishing determination, the Mātikāṭṭhakathā does not cite relinquishment due to the passing of the rainy-season months or the alleviation of illness. Thus, it should be understood according to the method presented in the Samantapāsādikā that the determination remains valid until it is withdrawn.

နဟာနတ္ထာယ အနုညာတတ္တာ ‘‘ဝဏ္ဏဘေဒမတ္တရတ္တာပိ စေသာ ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ဒွေ ပန န ဝဋ္ဋန္တီတိ ဣမိနာ သံဃာဋိအာဒီသုပိ ဒုတိယအဓိဋ္ဌာနံ န ရုဟတိ, တံ အတိရေကစီဝရံ ဟောတီတိ [Pg.95] ဒဿေတိ. မဟာပစ္စရိယံ စီဝရဝသေန ပရိဘောဂကိစ္စဿ အဘာဝံ သန္ဓာယ ‘‘အနာပတ္တီ’’တိ ဝုတ္တာ သေနာသနပရိဘောဂတ္ထာယ ဒိန္နပစ္စတ္ထရဏေ ဝိယ. ယံ ပန ‘‘ပစ္စတ္ထရဏမ္ပိ အဓိဋ္ဌာတဗ္ဗ’’န္တိ ဝုတ္တံ, တံ သေနာသနတ္ထာယေဝါတိ နိယမိတံ န ဟောတိ နဝသု စီဝရေသု ဂဟိတတ္တာ, တသ္မာ အတ္တနော နာမေန အဓိဋ္ဌဟိတွာ နိဒဟိတွာ ပရိက္ခာရစောဠံ ဝိယ ယထာ တထာ ဝိနိယုဇ္ဇိတမေဝါတိ ဂဟေတဗ္ဗံ, ပါဝါရောကောဇဝေါတိ ဣမေသမ္ပိ ပစ္စတ္ထရဏာဒိနာ လောကေပိ ဝေါဟရဏတော သေနာသနပရိက္ခာရတ္ထာယ ဒိန္နပစ္စတ္ထရဏတော ဝိသုံ ဂဟဏံ ကတံ. သစေ အဝသာနေ အပရာဝဿိကသာဋိကာ ဥပ္ပန္နာ ဟောတိ, ပုရိမဝဿိကသာဋိကံ ပစ္စုဒ္ဓရိတွာ ဝိကပ္ပေတွာ အဓိဋ္ဌာတဗ္ဗာတိ ဝဒန္တိ.

Because it is allowed for the purpose of bathing, it is said, 'Even if it is dyed merely for the sake of a different color, it is permissible.' However, the statement that two are not permissible shows that a second determination is not valid for the outer robe (saṅghāṭi) and the like, thus indicating that it becomes an extra robe. In the Mahāpaccariya, it is said, 'There is no offense,' with reference to the absence of a function of using it as a robe, just as with a sitting cloth given for the purpose of using the lodging. However, the statement that 'a sitting cloth should also be determined' is not restricted to the sole purpose of lodging, because it is included among the nine robes. Therefore, it should be understood that after determining it in one's own name and putting it away, it can be used in any way, just like a requisite cloth. The pāvāro and the kojava—these too are distinguished from a sitting cloth given as lodging equipment, because of their common usage in the world as sitting cloths and so on. If, at the end of the period, another rainy-season robe is obtained, some say that the previous rainy-season robe should be withdrawn, made subject to joint ownership, and then determined.

နိသီဒနမှိ ပမာဏယုတ္တန္တိ ‘‘ဒီဃတော သုဂတဝိဒတ္ထိယာ ဒွေ ဝိဒတ္ထိယော, ဝိတ္ထာရတော ဒိယဍ္ဎံ, ဒသာ ဝိဒတ္ထီ’’တိဣမိနာ ပမာဏေန ယုတ္တံ, တံ ပန မဇ္ဈိမပုရိသဟတ္ထသင်္ခါတေန ဝဍ္ဎကီဟတ္ထေန ဒီဃတော တိဟတ္ထံ ဟောတိ, ဝိတ္ထာရတော ဆဠင်္ဂုလာဓိကဒွိဟတ္ထံ, ဒသာ ဝိဒတ္ထာဓိကဟတ္ထံ, ဣဒါနိ မနုဿာနံ ပကတိဟတ္ထေန ဒီဃတော ဝိဒတ္ထာဓိကစတုဟတ္ထံ ဟောတိ, ဝိတ္ထာရတော နဝင်္ဂုလာဓိကတိဟတ္ထံ, ဒသာ ဆဠင်္ဂုလာဓိကဒွိဟတ္ထာ, တတော ဦနံ ဝဋ္ဋတိ, န အဓိကံ ‘‘တံ အတိက္ကာမယတော ဆေဒနကံ ပါစိတ္တိယ’’န္တိ (ပါစိ. ၅၃၃) ဝုတ္တတ္တာ. ကဏ္ဍုပဋိစ္ဆာဒိယာ ပမာဏိကာတိ ‘‘ဒီဃတော စတဿော ဝိဒတ္ထိယော သုဂတဝိဒတ္ထိယာ, တိရိယံ ဒွေ ဝိဒတ္ထိယော’’တိ (ပါစိ. ၅၃၈) ဝုတ္တတ္တာ ဧဝံ ဝုတ္တပ္ပမာဏယုတ္တာ, သာ ပန ဝဍ္ဎကီဟတ္ထေန ဒီဃတော ဆဟတ္ထာ ဟောတိ, ဝိတ္ထာရတော တိဟတ္ထာ, ဣဒါနိ ပကတိဟတ္ထေန ပန ဒီဃတော နဝဟတ္ထာ ဟောတိ, တိရိယတော ဝိဒတ္ထာဓိကစတုဟတ္ထာတိ ဝေဒိတဗ္ဗာ. ဝိကပ္ပနူပဂပစ္ဆိမစီဝရပ္ပမာဏံ ပရိက္ခာရစောဠန္တိ ဧတ္ထ ပန ဝိကပ္ပနူပဂပစ္ဆိမစီဝရပ္ပမာဏံ [Pg.96] နာမ သုဂတင်္ဂုလေန ဒီဃတော အဋ္ဌင်္ဂုလံ ဟောတိ, တိရိယတော စတုရင်္ဂုလံ, ဝဍ္ဎကီဟတ္ထေန ဒီဃတော ဧကဟတ္ထံ ဟောတိ, တိရိယတော ဝိဒတ္ထိပ္ပမာဏံ, ဣဒါနိ ပကတိဟတ္ထေန ပန ဒီဃတော ဝိဒတ္ထာဓိကဟတ္ထံ ဟောတိ, တိရိယတော ဆဠင်္ဂုလာဓိကဝိဒတ္ထိပ္ပမာဏံ. တေနာဟ ‘‘တဿ ပမာဏ’’န္တိအာဒိ.

A sitting mat should be of the proper size: 'In length, two sugata spans; in width, one and a half spans; with a fringe of one span.' According to this measure, it is suitable. By the carpenter’s measure, which is reckoned as the hand of a middle-sized man, it is three hands in length, two hands and six fingers in width, and the fringe is a hand and a span. Nowadays, by the ordinary human measure, it is four hands and a span in length, three hands and nine fingers in width, and the fringe is two hands and six fingers. A smaller size is permissible, but not a larger one, for it is said: 'For one who exceeds it, there is a pācittiya offense requiring that it be cut down.' An itch-covering cloth should be of the proper size: 'In length, four sugata spans; in width, two spans.' According to this measure, it is suitable. By the carpenter’s measure, it is six hands in length and three hands in width. Nowadays, by the ordinary human measure, it is nine hands in length and four hands and a span in width—this should be understood. An accessory cloth is of the minimum size for a robe suitable for placing under joint ownership. Here, the minimum size for a robe suitable for placing under joint ownership is eight sugata fingers in length and four fingers in width. By the carpenter’s measure, it is one hand in length and a span in width. Nowadays, by the ordinary human measure, it is one hand and a span in length and a span and six fingers in width. Therefore, it was said, 'Its measure,' and so on.

ဘေသဇ္ဇတ္ထာယာတိအာဒီသု အတ္တနော သန္တကဘာဝတော မောစေတွာ ဌပိတံ သန္ဓာယ ‘‘အနဓိဋ္ဌိတေပိ နတ္ထိ အာပတ္တီ’’တိ ဝုတ္တံ, ‘‘ဣဒံ ဘေသဇ္ဇတ္ထာယ, ဣဒံ မာတုယာ’’တိ ဝိဘဇိတွာ သကသန္တကဘာဝတော မောစေတွာ ဌပေန္တေန အဓိဋ္ဌာနကိစ္စံ နတ္ထီတိ အဓိပ္ပာယော. ‘‘ဣမိနာ ဘေသဇ္ဇံ စေတာပေဿာမိ, ဣဒံ မာတုယာ ဒဿာမီ’’တိ ဌပေန္တေန ပန အဓိဋ္ဌာတဗ္ဗမေဝါတိ ဝဒန္တိ. သေနာသနပရိက္ခာရတ္ထာယ ဒိန္နပစ္စတ္ထရဏေတိ ဧတ္ထ အနိဝါသေတွာ အပါရုပိတွာ ကေဝလံ မဉ္စပီဌေသုယေဝ အတ္ထရိတွာ ပရိဘုဉ္ဇိယမာနံ ပစ္စတ္ထရဏံ အတ္တနော သန္တကမ္ပိ အနဓိဋ္ဌာတုံ ဝဋ္ဋတီတိ ဝဒန္တိ, ဟေဋ္ဌာ ပန ပစ္စတ္ထရဏမ္ပိ အဓိဋ္ဌာတဗ္ဗမေဝါတိ အဝိသေသေန ဝုတ္တတ္တာ အတ္တနော သန္တကံ အဓိဋ္ဌာတဗ္ဗမေဝါတိ အမှာကံ ခန္တိ, ဝီမံသိတွာ ဂဟေတဗ္ဗံ. တန္တေ ဌိတံယေဝ အဓိဋ္ဌာတဗ္ဗန္တိ ဧတ္ထ ပစ္ဆာ ဝီတဋ္ဌာနံ အဓိဋ္ဌိတမေဝ ဟောတိ, ပုန အဓိဋ္ဌာနကိစ္စံ နတ္ထိ. သစေ ပန ပရိစ္ဆေဒံ ဒဿေတွာ အန္တရန္တရာ ဝီတံ ဟောတိ, ပုန အဓိဋ္ဌာတဗ္ဗန္တိ ဝဒန္တိ. ဧသေဝ နယောတိ ဝိကပ္ပနူပဂပ္ပမာဏမတ္တေ ဝီတေ တန္တေ ဌိတံယေဝ အဓိဋ္ဌာတဗ္ဗန္တိ အတ္ထော.

Regarding such cases as 'for medicinal purposes,' it is stated, 'there is no offense even if it is not determined,' with reference to something set aside after having been released from one's own ownership. The meaning is that there is no need for the act of determination for one who, having divided it saying, 'This is for medicine, this is for my mother,' sets it aside after releasing it from his personal ownership. However, some say that for one who sets it aside thinking, 'With this I will have medicine bought, this I will give to my mother,' it must indeed be determined. Regarding 'a ground-covering given for the use of lodging furnishings,' some say that a ground-covering that is used by merely spreading it on a bed or a chair, without wearing it as a lower garment or wrapping it around oneself, may be used without determination even if it is one's own possession. However, since it is stated below without distinction that even a ground-covering must be determined, our view is that what is one's own possession must indeed be determined; this should be investigated and accepted. Regarding 'it should be determined while still on the loom,' in this case, when it is later removed from the loom, it is already determined; there is no need for a further act of determination. But if it is woven in sections, showing a division, some say it must be determined again. This is the same method: the meaning is that when a piece of the minimum size suitable for placing under joint ownership has been woven, it should be determined while still on the loom.

၄၆. ‘‘ဟီနာယာဝတ္တနေနာတိ ‘သိက္ခံ အပ္ပစ္စက္ခာယ ဂိဟိဘာဝူပဂမနေနာ’တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ, တံ ယုတ္တံ အညဿ ဒါနေ ဝိယ စီဝရေ နိရာလယဘာဝေနေဝ ပရိစ္စတ္တတ္တာ. ကေစိ ပန ‘ဟီနာယာဝတ္တနေနာတိ ဘိက္ခုနိယာ ဂိဟိဘာဝူပဂမနေနေဝါတိ ဧတမတ္ထံ ဂဟေတွာ ဘိက္ခု ပန ဝိဗ္ဘမန္တောပိ ယာဝ သိက္ခံ န ပစ္စက္ခာတိ, တာဝ ဘိက္ခုယေဝါတိ အဓိဋ္ဌာနံ န ဝိဇဟတီ’တိ [Pg.97] ဝဒန္တိ, တံ န ဂဟေတဗ္ဗံ ‘ဘိက္ခုနိယာ ဟီနာယာဝတ္တနေနာ’တိ ဝိသေသေတွာ အဝုတ္တတ္တာ. ဘိက္ခုနိယာ ဟိ ဂိဟိဘာဝူပဂမနေန အဓိဋ္ဌာနဝိဇဟနံ ဝိသုံ ဝတ္တဗ္ဗံ နတ္ထိ တဿာ ဝိဗ္ဘမနေနေဝ အဿမဏီဘာဝတော. သိက္ခာပစ္စက္ခာနေနာတိ ပန ဣဒံ သစေ ဘိက္ခုလိင်္ဂေ ဌိတောဝ သိက္ခံ ပစ္စက္ခာတိ, တဿ ကာယလဂ္ဂမ္ပိ စီဝရံ အဓိဋ္ဌာနံ ဝိဇဟတီတိ ဒဿနတ္ထံ ဝုတ္တ’’န္တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၄၆၉) ဝုတ္တံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၄၆၉) ပန ‘‘ဟီနာယာဝတ္တနေနာတိ ဣဒံ အန္တိမဝတ္ထုံ အဇ္ဈာပဇ္ဇိတွာ ဘိက္ခုပဋိညာယ ဌိတဿ စေဝ တိတ္ထိယပက္ကန္တဿ စ ဘိက္ခုနိယာ စ ဘိက္ခုနိဘာဝေ နိရပေက္ခတာယ ဂိဟိလိင်္ဂတိတ္ထိယလိင်္ဂဂ္ဂဟဏံ သန္ဓာယ ဝုတ္တံ. သိက္ခံ အပ္ပစ္စက္ခာယ ဂိဟိဘာဝူပဂမနံ သန္ဓာယ ဝုတ္တန္တိ ကေစိ ဝဒန္တိ, တံ န ယုတ္တံ, တဒါပိ တဿ ဥပသမ္ပန္နတ္တာ စီဝရဿ စ တဿ သန္တကတ္တာ ဝိဇဟနတော’’တိ ဝုတ္တံ, ဣတိ ဣမာနိ ဒွေ ဝစနာနိ အညမညဝိရုဒ္ဓါနိ ဟုတွာ ဒိဿန္တိ.

46. 'By reverting to a lower state' means 'by returning to the lay life without having renounced the training'; this is stated in all three key passages. This is fitting, as the robe is relinquished simply through lack of attachment, just as when giving it to another. Some, however, taking the meaning of 'by reverting to a lower state' as 'by a bhikkhunī returning to the lay life,' say that even if a bhikkhu goes astray, as long as he does not renounce the training, he is still a bhikkhu and does not abandon his determination. This should not be accepted, as it is not stated with the specific qualification 'by a bhikkhunī's reverting to a lower state.' Indeed, for a bhikkhunī, there is no need to state separately the abandoning of determination upon her returning to the lay life, since she becomes a non-ascetic simply by going astray. 'By renouncing the training,' on the other hand, is stated to show that if one renounces the training while still in the guise of a bhikkhu, the determination over even the robe on his body is abandoned. This is stated in the Sāratthadīpanī. In the Vimativinodanī, however, it is said: 'The phrase "by reverting to a lower state" is said with reference to one who, having committed a final offense, remains with the claim of being a bhikkhu; to one who has gone over to the sectarians; and to a bhikkhunī who, being indifferent to her status as a bhikkhunī, adopts the guise of a layperson or a sectarian. Some say it is said with reference to returning to the lay life without having renounced the training, but that is not correct, for in that case, the determination would be abandoned while he is still ordained and the robe is still his.' Thus, these two statements appear to be in mutual contradiction.

အဋ္ဌကထာယံ ပန ‘‘ဟီနာယာဝတ္တနေန သိက္ခာပစ္စက္ခာနေနာ’’တိ (ပါရာ. အဋ္ဌ. ၂.၄၆၉) ဝိသုံ ဝုတ္တတ္တာ ဟီနာယာဝတ္တန္တေ သတိ သိက္ခံ အပ္ပစ္စက္ခန္တေပိ စီဝရံ အဓိဋ္ဌာနံ ဝိဇဟတိ, သိက္ခံ ပစ္စက္ခန္တေ သတိ ဟီနာယ အနာဝတ္တန္တေပီတိ အဓိပ္ပာယော ဒိဿတိ, တသ္မာ သိက္ခံ အပ္ပစ္စက္ခာယ ကေဝလံ ဂိဟိဘာဝံ ဥပဂစ္ဆန္တဿ ကိဉ္စာပိ ဘိက္ခုဘာဝေါ အတ္ထိ, စီဝရဿ စ တဿ သန္တကတ္တာ ဝိဇဟနံ, တထာပိ ‘‘ဟီနာယာဝတ္တနေနာ’’တိ ဝုတ္တတ္တာ ဂိဟိဘာဝူပဂမနေနေဝ အဓိဋ္ဌာနဝိဇဟနံ သိယာ ယထာ တံ လိင်္ဂပရိဝတ္တနေန. ဂိဟိဘာဝံ အနုပဂန္တွာ စ ကေဝလံ သိက္ခာပစ္စက္ခာနံ ကရောန္တဿ ကိဉ္စာပိ ဘိက္ခုလိင်္ဂံ အတ္ထိ, စီဝရဿ စ တဿ သန္တကတ္တာ ဝိဇဟနံ, တထာပိ ‘‘သိက္ခာပစ္စက္ခာနေနာ’’တိ ဝုတ္တတ္တာ သိက္ခာပစ္စက္ခာနေနေဝ အဓိဋ္ဌာနဝိဇဟနံ သိယာ ယထာ တံ ပစ္စုဒ္ဓရဏေ, တသ္မာ ဘိက္ခု ဝါ ဟောတု ဘိက္ခုနီ ဝါ, ဟီနာယာဝတ္တိဿာမီတိ [Pg.98] စိတ္တေန ဂိဟိလိင်္ဂဂ္ဂဟဏေန စီဝရံ အဓိဋ္ဌာနံ ဝိဇဟတိ. သိက္ခာပစ္စက္ခာနေန ပန ဘိက္ခုဿေဝ စီဝရံ ဘိက္ခုနိယာ သိက္ခာပစ္စက္ခာနာဘာဝါတိ အယမမှာကံ ခန္တိ. အန္တိမဝတ္ထုအဇ္ဈာပန္နကတိတ္ထိယပက္ကန္တကာနံ ပန စီဝရဿ အဓိဋ္ဌာနဝိဇဟနံ အဋ္ဌကထာယံ အနာဂတတ္တာ တေသဉ္စ ဟီနာယာဝတ္တာနဝေါဟာရာဘာဝါ ဝိစာရေတဗ္ဗံ.

In the commentary, however, since it is stated separately, 'by reverting to a lower state and by renouncing the training,' the intended meaning appears to be that when one reverts to a lower state, the determination over the robe is abandoned even without renouncing the training; and when one renounces the training, it is abandoned even without reverting to a lower state. Therefore, for one who merely returns to the lay state without renouncing the training, although his status as a bhikkhu remains and the robe is still his property, nevertheless, because it is said 'by reverting to a lower state,' the abandoning of the determination would occur simply by returning to the lay state, as in the case of changing one's guise. And for one who does not return to the lay state but merely renounces the training, although the guise of a bhikkhu remains and the robe is still his property, nevertheless, because it is said 'by renouncing the training,' the abandoning of the determination would occur simply by renouncing the training, as in the case of a revocation. Therefore, whether a bhikkhu or a bhikkhunī, one abandons the determination over the robe by adopting the guise of a layperson with the thought, 'I will revert to a lower state.' By renouncing the training, however, it is only a bhikkhu's robe, since for a bhikkhunī there is no renouncing of the training—this is our view. As for the abandoning of determination over the robes of those who have committed a final offense and those who have gone over to the sectarians, since this has not come up in the commentary, and since for them there is no convention of 'reverting to a lower state,' this should be investigated.

ကနိဋ္ဌင်္ဂုလိနခဝသေနာတိ ဟေဋ္ဌိမပရိစ္ဆေဒံ ဒဿေတိ. ဩရတော ပရတောတိ ဧတ္ထ စ ‘‘ဩရတော ဆိဒ္ဒံ အဓိဋ္ဌာနံ ဘိန္ဒတိ, ပရတော န ဘိန္ဒတီ’’တိ ဝုတ္တံ. ကထံ ဩရပရဘာဝေါ ဝေဒိတဗ္ဗောတိ? ယထာ နဒီပရိစ္ဆိန္နေ ပဒေသေ မနုဿာနံ ဝသနဒိသာဘာဂေ တီရံ ဩရိမံ နာမ ဟောတိ, ဣတရဒိသာဘာဂေ တီရံ ပါရိမံ နာမ, တထာ ဘိက္ခူနံ နိဝါသနပါရုပနဋ္ဌာနဘူတံ စီဝရဿ မဇ္ဈဋ္ဌာနံ ယထာဝုတ္တဝိဒတ္ထိအာဒိပ္ပမာဏဿ ပဒေသဿ ဩရံ နာမ, စီဝရပရိယန္တဋ္ဌာနံ ပရံ နာမ, ဣတိ လောကတော ဝါ ယထာ စ ဩရတော ဘောဂံ ပရတော အန္တံ ကတွာ စီဝရံ ဌပေတဗ္ဗန္တိ ဝုတ္တေ ဘိက္ခုနော အဘိမုခဋ္ဌာနံ ဩရံ နာမ, ဣတရဋ္ဌာနံ ပရံ နာမ, ဧဝံ ဘိက္ခူနံ နိဝါသနပါရုပနဋ္ဌာနံ ဩရံ နာမ, ဣတရံ ပရံ နာမ. ဧဝံ သာသနတော ဝါ ဩရပရဘာဝေါ ဝေဒိတဗ္ဗော. တေနေဝ ယော ပန ဒုဗ္ဗလဋ္ဌာနေ ပဌမံ အဂ္ဂဠံ ဒတွာ ပစ္ဆာ ဒုဗ္ဗလဋ္ဌာနံ ဆိန္ဒိတွာ အပနေတိ, အဓိဋ္ဌာနံ န ဘိဇ္ဇတိ. မဏ္ဍလပရိဝတ္တနေပိ ဧသေဝ နယောတိ သကလသ္မိံ စီဝရေ အဓိဋ္ဌာနဘိဇ္ဇနာဘိဇ္ဇနဘာဝေါ ဒဿိတော. တေန ဝုတ္တံ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၄၆၉) ‘‘ဧသ နယောတိ ဣမိနာ ပမာဏယုတ္တေသု ယတ္ထ ကတ္ထစိ ဆိဒ္ဒေ အဓိဋ္ဌာနံ ဝိဇဟတီတိအာဒိအတ္ထံ သင်္ဂဏှာတီ’’တိ.

By the tip of the smallest fingernail—this indicates the lower limit. Regarding “from the near side to the far side,” it is said: “On the near side, a hole breaks the determination, but on the far side, it does not.” How should the distinction between near and far be understood? Just as, in a region bounded by a river, the bank on the side where people reside is called the near bank, and the bank on the opposite side is called the far bank, so too for bhikkhus—the middle area of the robe, which serves as the place for wearing and covering, is called the near side in relation to the specified measurements like a span, etc., while the edge of the robe is called the far side. Alternatively, in worldly terms, when it is said that a bhikkhu should place the robe with its main part on the near side and its edge on the far side, the area facing the bhikkhu is called the near side, and the other area is called the far side. Thus, for bhikkhus, the place for wearing and covering is called the near side, and the rest is called the far side. In this way, the distinction between near and far should be understood either in terms of common usage or according to the Dispensation. Therefore, if one first applies a patch to a weak spot and later cuts away the weak spot and removes it, the determination is not broken. Even when turning the robe around, the same principle applies—thus, the state of the determination being broken or not broken is shown throughout the entire robe. Hence, it is said in the Vimativinodanī (Vi. Vi. Ṭī. 1.469): “This is the method—by this, it encompasses the meaning that ‘wherever there is a hole in the measured parts, the determination is relinquished,’ and so on.”

ခုဒ္ဒကံ စီဝရန္တိ မုဋ္ဌိပဉ္စကာဒိဘေဒပ္ပမာဏတော အနူနမေဝ ခုဒ္ဒကစီဝရံ. မဟန္တံ ဝါ ခုဒ္ဒကံ ကရောတီတိ ဧတ္ထ တိဏ္ဏံ စီဝရာနံ စတူသု ပဿေသု ယသ္မိံ ပဒေသေ ဆိဒ္ဒံ အဓိဋ္ဌာနံ န ဝိဇဟတိ, တသ္မိံ [Pg.99] ပဒေသေ သမန္တတော ဆိန္ဒိတွာ ခုဒ္ဒကံ ကရောန္တဿ အဓိဋ္ဌာနံ န ဝိဇဟတီတိ အဓိပ္ပာယော. ဝိမတိဝိနောဒနိယံ ပန ဝုတ္တံ ‘‘မဟန္တံ ဝါ ခုဒ္ဒကံ ဝါ ကရောတီတိ ဧတ္ထ အတိမဟန္တံ စီဝရံ မုဋ္ဌိပဉ္စကာဒိပစ္ဆိမပ္ပမာဏယုတ္တံ ကတွာ သမန္တတော ဆိန္ဒနေနပိ ဝိစ္ဆိန္ဒနကာလေ ဆိဇ္ဇမာနဋ္ဌာနံ ဆိဒ္ဒသင်္ခံ န ဂစ္ဆတိ, အဓိဋ္ဌာနံ န ဝိဇဟတိ ဧဝါတိ သိဇ္ဈတိ, ‘ဃဋေတွာ ဆိန္ဒတိ န ဘိဇ္ဇတီ’တိ ဝစနေန စ သမေတိ. ပရိက္ခာရစောဠံ ပန ဝိကပ္ပနူပဂပစ္ဆိမပ္ပမာဏတော ဦနံ ကတွာ ဆိဒ္ဒံ အဓိဋ္ဌာနံ ဝိဇဟတိ အဓိဋ္ဌာနဿ အနိဿယတ္တာ, တာနိ ပုန ဗဒ္ဓါနိ ဃဋိတာနိ ပုန အဓိဋ္ဌာတဗ္ဗမေဝါတိ ဝေဒိတဗ္ဗံ. ကေစိ ပန ‘ဝဿိကသာဋိကစီဝရေ ဒွိဓာ ဆိန္နေ ယဒိပိ ဧကေကံ ခဏ္ဍံ ပစ္ဆိမပ္ပမာဏံ ဟောတိ, ဧကသ္မိံယေဝ ခဏ္ဍေ အဓိဋ္ဌာနံ တိဋ္ဌတိ, န ဣတရသ္မိံ, ဒွေ ပန န ဝဋ္ဋန္တီ’တိ ဝုတ္တတ္တာ နိသီဒနကဏ္ဍုပဋိစ္ဆာဒီသုပိ ဧသေဝ နယောတိ ဝဒန္တီ’’တိ.

A small robe is indeed a small robe, not less than the measure of five fists, etc. As for making a large robe small, here, regarding the three robes, the meaning is that if, on any of the four sides, in a part where a hole does not cause the determination to be relinquished, one cuts all around in that part to make it small, the determination is not relinquished. The Vimativinodanī, however, states: “As for making a large robe small, here, even if an excessively large robe is made to fit the minimum allowable size of five fists, etc., and then cut all around, the place being cut does not count as a hole at the time of cutting, and the determination is not relinquished; thus it succeeds. This also agrees with the statement, ‘Having joined it, one cuts it; it does not break.’ However, if a supplementary cloth is made smaller than the minimum allowable size for designation, a hole causes the determination to be relinquished because the determination lacks a basis. Those pieces, when reattached or joined, must be determined anew; this should be understood. Some, however, say: ‘In the case of a rains-cloth, if it is split into two, even if each piece meets the minimum allowable size, the determination remains on only one piece, not the other, and two [determinations] are not permissible.’ Therefore, they argue that the same principle applies to sitting cloths and itch-covering cloths as well.”

၄၇. သမ္မုခေ ပဝတ္တာ သမ္မုခါတိ ပစ္စတ္တဝစနံ, တဉ္စ ဝိကပ္ပနာဝိသေသနံ, တသ္မာ ‘‘သမ္မုခေ’’တိ ဘုမ္မတ္ထေ နိဿက္ကဝစနံ ကတွာပိ အတ္ထံ ဝဒန္တိ, အဘိမုခေတိ အတ္ထော. အထ ဝါ သမ္မုခေန အတ္တနော ဝါစာယ ဧဝ ဝိကပ္ပနာ သမ္မုခါဝိကပ္ပနာ. ပရမ္မုခေန ဝိကပ္ပနာ ပရမ္မုခါဝိကပ္ပနာတိ ကရဏတ္ထေနပိ အတ္ထော ဒဋ္ဌဗ္ဗော. အယမေဝ ပါဠိယာ သမေတိ. သန္နိဟိတာသန္နိဟိတဘာဝန္တိ အာသန္နဒူရဘာဝံ. ဧတ္တာဝတာ နိဓေတုံ ဝဋ္ဋတီတိ ဧတ္တကေနေဝ ဝိကပ္ပနာကိစ္စဿ နိဋ္ဌိတတ္တာ အတိရေကစီဝရံ န ဟောတီတိ ဒသာဟာတိက္ကမေ နိဿဂ္ဂိယံ န ဇနေတီတိ အဓိပ္ပာယော. ပရိဘုဉ္ဇိတုံ…ပေ… န ဝဋ္ဋတီတိ သယံ အပစ္စုဒ္ဓါရဏပရိဘုဉ္ဇနေ ပါစိတ္တိယံ, အဓိဋ္ဌဟနေ ပရေသံ ဝိဿဇ္ဇနေ စ ဒုက္ကဋဉ္စ သန္ဓာယ ဝုတ္တံ. ပရိဘောဂါဒယောပိ ဝဋ္ဋန္တီတိ ပရိဘောဂဝိဿဇ္ဇနအဓိဋ္ဌာနာနိ ဝဋ္ဋန္တိ. အပိ-သဒ္ဒေန နိဓေတုမ္ပိ ဝဋ္ဋတီတိ အတ္ထော. ဧတေန ပစ္စုဒ္ဓါရေပိ ကတေ စီဝရံ အဓိဋ္ဌာတုကာမေန [Pg.100] ဝိကပ္ပိတစီဝရမေဝ ဟောတိ, န အတိရေကစီဝရံ, တံ ပန တိစီဝရာဒိနာမေန အဓိဋ္ဌာတုကာမေန အဓိဋ္ဌဟိတဗ္ဗံ, ဣတရေန ဝိကပ္ပိတစီဝရမေဝ ကတွာ ပရိဘုဉ္ဇိတဗ္ဗန္တိ ဒဿေတိ.

47. Sammukha (face-to-face) is a personal expression that is a qualification of the designation. Therefore, even when “sammukhe” is used in the locative case, it conveys the meaning of “in front of” or “facing.” Alternatively, “sammukhāvikappanā” is a designation made by one’s own words in person, and “parammukhāvikappanā” is a designation made in absence—the instrumental sense should also be understood here. This agrees with the Pāli. “Sannihitāsannihitabhāva” (the state of being near or not near) means nearness and distance. Up to this point, it is permissible to store the robe, meaning that since the act of designation is completed within this limit, it does not become an extra robe, and thus does not give rise to a forfeiture offense if the ten-day period is exceeded—this is the intended meaning. The phrase “Paribhuñjituṃ…pe… na vaṭṭati” (it is not permissible to use, etc.) refers to the pācittiya offense incurred by using it oneself without first formally renouncing the designation, and the dukkaṭa offense incurred by determining it for oneself or giving it to others; this is the intended meaning. The phrase “Paribhogādayopi vaṭṭanti” (use, etc., are also permissible) means that using, giving away, and determining the robe are permissible. The word “api” (also) indicates that even storing it is allowed. This shows that even if a formal renunciation has been made, if one wishes to determine the robe, it is still a designated robe, not an extra robe. If one wishes to determine it under the name of the triple robe or the like, it should be determined as such. Otherwise, one should use it only after having it designated.

ကေစိ ပန ‘‘ယံ ဝိကပ္ပိတစီဝရံ, တံ ယာဝ ပရိဘောဂကာလာ အပစ္စုဒ္ဓရာပေတွာ နိဒဟေတဗ္ဗံ, ပရိဘောဂကာလေ ပန သမ္ပတ္တေ ပစ္စုဒ္ဓရာပေတွာ အဓိဋ္ဌဟိတွာ ပရိဘုဉ္ဇိတဗ္ဗံ. ယဒိ ဟိ တတော ပုဗ္ဗေပိ ပစ္စုဒ္ဓရာပေယျ, ပစ္စုဒ္ဓါရေနေဝ ဝိကပ္ပနာယ ဝိဂတတ္တာ အတိရေကစီဝရံ နာမ ဟောတိ, ဒသာဟာတိက္ကမေ ပတ္တေဝ နိဿဂ္ဂိယံ, တသ္မာ ယံ အပရိဘုဉ္ဇိတွာ ဌပေတဗ္ဗံ, တဒေဝ ဝိကပ္ပေတဗ္ဗံ. ပစ္စုဒ္ဓါရေ စ ကတေ အန္တောဒသာဟေယေဝ အဓိဋ္ဌာတဗ္ဗံ. ယဉ္စ အဋ္ဌကထာယံ (ပါရာ. အဋ္ဌ. ၂.၄၆၉) ‘တတော ပရံ ပရိဘောဂါဒိ ဝဋ္ဋတီ’တိအာဒိ ဝုတ္တံ, တံ ပါဠိယာ ဝိရုဇ္ဈတီ’’တိ ဝဒန္တိ, တံ တေသံ မတိမတ္တမေဝ. ပါဠိယဉှိ ‘‘အန္တောဒသာဟံ အဓိဋ္ဌေတိ ဝိကပ္ပေတီ’’တိ (ပါရာ. ၄၆၉) စ ‘‘သာမံ စီဝရံ ဝိကပ္ပေတွာ အပစ္စုဒ္ဓါရဏံ ပရိဘုဉ္ဇေယျ ပါစိတ္တိယ’’န္တိ (ပါစိ. ၃၇၃) စ ‘‘အနာပတ္တိ သော ဝါ ဒေတိ, တဿ ဝါ ဝိဿာသန္တော ပရိဘုဉ္ဇတီ’’တိ (ပါစိ. ၃၇၆) စ သာမညတော ဝုတ္တတ္တာ, အဋ္ဌကထာယဉ္စ (ပါရာ. အဋ္ဌ. ၂.၄၆၉) ‘‘ဣမံ စီဝရံ ဝါ ဝိကပ္ပနံ ဝါ ပစ္စုဒ္ဓရာမီ’’တိအာဒိနာ ပစ္စုဒ္ဓါရံ အဒဿေတွာ ‘‘မယှံ သန္တကံ ပရိဘုဉ္ဇ ဝါ ဝိဿဇ္ဇေဟိ ဝါ ယထာပစ္စယံ ကရောဟီ’’တိ ဧဝံ အတ္တနော သန္တကတ္တံ အမောစေတွာဝ ပရိဘောဂါဒိဝသေန ပစ္စုဒ္ဓါရဿ ဝုတ္တတ္တာ, ‘‘တတော ပဘုတိ ပရိဘောဂါဒယောပိ ဝဋ္ဋန္တီ’’တိ အဓိဋ္ဌာနံ ဝိနာပိ ဝိသုံ ပရိဘောဂဿ နိဓာနဿ စ ဝုတ္တတ္တာ ဝိကပ္ပနာနန္တရမေဝ ပစ္စုဒ္ဓရာပေတွာ အနဓိဋ္ဌဟိတွာ ဧဝ စ တိစီဝရရဟိတံ ဝိကပ္ပနာရဟံ စီဝရံ ပရိဘုဉ္ဇိတုဉ္စ နိဒဟိတုဉ္စ ဣဒံ ပါဋေက္ကံ ဝိနယကမ္မန္တိ ခါယတိ. အပိစ ဗဟူနံ ပတ္တာနံ ဝိကပ္ပေတုံ ပစ္စုဒ္ဓရေတုဉ္စ ဝုတ္တတ္တာ ပစ္စုဒ္ဓါရေ တေသံ [Pg.101] အတိရေကပတ္တတာ ဒဿိတာတိ သိဇ္ဈတိ တေသု ဧကဿေဝ အဓိဋ္ဌာတဗ္ဗတော, တသ္မာ အဋ္ဌကထာယံ အာဂတနယေနေဝ ဂဟေတဗ္ဗံ.

Some, however, say: “The robe that has been designated should be stored away until the time for use arrives, without having its designation formally renounced. When the time for use arrives, it should be formally renounced, determined upon, and then used. If one were to formally renounce it before that time, since the designation would be lost by that formal renunciation, it would become an extra robe, incurring a forfeiture offense if kept beyond ten days. Therefore, only what is to be set aside without being used should be designated. And when the formal renunciation is done, it should be determined upon within ten days. What is said in the commentary—‘From then on, use, etc., is allowable’—is contradicted by the Pāli.” But this is merely their opinion. For in the Pāli, it is said generally: “One determines upon and designates within ten days,” and “If one uses a robe after designating it oneself without formally renouncing it, it is an offense of expiation,” and “There is no offense if he gives it or, trusting him, uses it.” And in the commentary, without showing a formal renunciation by saying, “I formally renounce this robe or this designation,” etc., but by stating, “Use what is mine, or give it away, or do as you see fit,” thus without relinquishing ownership, the formal renunciation is mentioned in terms of use, etc. Moreover, it is said that “from then on, use, etc., are also allowable,” and that without determination, the mere act of use or storage is mentioned separately. Therefore, it appears that the individual Vinaya practice is to have the robe formally renounced immediately after designation, and then to use or store the robe suitable for designation without determining it, even if one is without the three robes. Furthermore, since it is said that many bowls may be designated and formally renounced, it follows that their status as extra bowls is shown upon formal renunciation, because only one of them should be determined upon. Therefore, the method given in the commentary should be followed.

မိတ္တောတိ ဒဠှမိတ္တော. သန္ဒိဋ္ဌောတိ ဒိဋ္ဌမတ္တော, န ဒဠှမိတ္တော. ပညတ္တိကောဝိဒေါ န ဟောတီတိ ဧဝံ ဝိကပ္ပိတေ အနန္တရမေဝ ဧဝံ ပစ္စုဒ္ဓရိတဗ္ဗန္တိ ဝိနယကမ္မံ န ဇာနာတိ. တေနာဟ ‘‘န ဇာနာတိ ပစ္စုဒ္ဓရိတု’’န္တိ. ဣမိနာပိ စေတံ ဝေဒိတဗ္ဗံ ‘‘ဝိကပ္ပနာသမနန္တရမေဝ ပစ္စုဒ္ဓါရော ကာတဗ္ဗော’’တိ. ဝိကပ္ပိတဝိကပ္ပနာ နာမေသာ ဝဋ္ဋတီတိ အဓိဋ္ဌိတအဓိဋ္ဌာနံ ဝိယာတိ အဓိပ္ပာယော.

A friend is a firm friend. An acquaintance is merely someone seen, not a firm friend. He is not skilled in the regulations, for he does not know the disciplinary procedure that when something has been designated in this way, it should be renounced in this way immediately. Therefore, it is said, “He does not know how to renounce it.” By this too, it should be understood: “The renunciation should be done immediately after the designation.” This, which is called designating what has been designated, is permissible; the meaning is that it is like determining what has already been determined.

၄၈. ဧဝံ စီဝရေ အဓိဋ္ဌာနဝိကပ္ပနာနယံ ဒဿေတွာ ဣဒါနိ ပတ္တေ အဓိဋ္ဌာနဝိကပ္ပနာနယံ ဒဿေန္တော ‘‘ပတ္တေ ပနာ’’တိအာဒိမာဟ. တတ္ထ ပတတိ ပိဏ္ဍပါတော ဧတ္ထာတိ ပတ္တော, ဇိနသာသနဘာဝေါ ဘိက္ခာဘာဇနဝိသေသော. ဝုတ္တဉှိ ‘‘ပတ္တံ ပက္ခေ ဒလေ ပတ္တော, ဘာဇနေ သော ဂတေ တိသူ’’တိ, တသ္မိံ ပတ္တေ. ပနာတိ ပက္ခန္တရတ္ထေ နိပါတော. နယောတိ အဓိဋ္ဌာနဝိကပ္ပနာနယော. စီဝရေ ဝုတ္တအဓိဋ္ဌာနဝိကပ္ပနာနယတော အညဘူတော အယံ ဝက္ခမာနော ပတ္တေ အဓိဋ္ဌာနဝိကပ္ပနာနယော ဝေဒိတဗ္ဗောတိ ယောဇနာ. ပတ္တံ အဓိဋ္ဌဟန္တေန ပမာဏယုတ္တောဝ အဓိဋ္ဌာတဗ္ဗော, န အပ္ပမာဏယုတ္တောတိ သမ္ဗန္ဓော. တေန ပမာဏတော ဦနာဓိကေ ပတ္တေ အဓိဋ္ဌာနံ န ရုဟတိ, တသ္မာ တာဒိသံ ပတ္တံ ဘာဇနပရိဘောဂေန ပရိဘုဉ္ဇိတဗ္ဗန္တိ ဒဿေတိ. ဝက္ခတိ ဟိ ‘‘ဧတေ ဘာဇနပရိဘောဂေန ပရိဘုဉ္ဇိတဗ္ဗာ, န အဓိဋ္ဌာနူပဂါ န ဝိကပ္ပနူပဂါ’’တိ.

48. Having thus shown the method of determination and relinquishment for a robe, now, to show the method of determination and relinquishment for a bowl, he begins with "But as for the bowl..." Herein, the bowl is called "patto" because almsfood falls (patati) into it; it is a special vessel for alms, being part of the Conqueror's dispensation. For it is said: "The word 'patta' is used in the sense of a wing or a leaf; in the sense of a vessel, it is used in three ways." Regarding that bowl, "panā" is a particle indicating a transition to another topic. "Nayo" refers to the method of determination and relinquishment. This method of determination and relinquishment for a bowl, which is about to be explained, should be understood as distinct from the method of determination and relinquishment for the robe previously described—this is the connection. When determining a bowl, one should determine one of suitable size, not one of unsuitable size—this is the connection. Therefore, a determination does not succeed for a bowl that is too small or too large in size; thus, he shows that such a bowl should be used merely as a utensil. For it will be said: "These should be used merely as utensils; they are not suitable for determination or for relinquishment."

ဒွေ မဂဓနာဠိယောတိ ဧတ္ထ မဂဓနာဠိ နာမ ယာ မာဂဓိကာယ တုလာယ အဍ္ဎတေရသပလပရိမိတံ ဥဒကံ ဂဏှာတိ. သီဟဠဒီပေ ပကတိနာဠိတော ခုဒ္ဒကာ ဟောတိ, ဒမိဠနာဠိတော ပန [Pg.102] မဟန္တာ. ဝုတ္တဉှေတံ သမန္တပါသာဒိကာယံ (ပါရာ. အဋ္ဌ. ၂.၆၀၂) ‘‘မဂဓနာဠိ နာမ အဍ္ဎတေရသပလာ ဟောတီတိ အန္ဓကဋ္ဌကထာယံ ဝုတ္တံ. သီဟဠဒီပေ ပကတိနာဠိ မဟန္တာ, ဒမိဠနာဠိ ခုဒ္ဒကာ, မဂဓနာဠိပမာဏယုတ္တာ, တာယ မဂဓနာဠိယာ ဒိယဍ္ဎနာဠိ ဧကာ သီဟဠနာဠိ ဟောတီတိ မဟာအဋ္ဌကထာယံ ဝုတ္တ’’န္တိ. အထ ဝါ မဂဓနာဠိ နာမ ယာ ပဉ္စ ကုဍုဝါနိ ဧကဉ္စ မုဋ္ဌိံ ဧကာယ စ မုဋ္ဌိယာ တတိယဘာဂံ ဂဏှာတိ. ဝုတ္တဉှေတံ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၅၉၈-၆၀၂) ‘‘မဂဓနာဠိ နာမ ဆပသတာ နာဠီတိ ကေစိ. ‘အဋ္ဌပသတာ’တိ အပရေ. တတ္ထ ပုရိမာနံ မတေန တိပသတာယ နာဠိယာ ဒွေ နာဠိယော ဧကာ မဂဓနာဠိ ဟောတိ. ပစ္ဆိမာနံ စတုပသတာယ နာဠိယာ ဒွေ နာဠိယော ဧကာ မဂဓနာဠိ. အာစရိယဓမ္မပါလတ္ထေရေန ပန ပကတိယာ စတုမုဋ္ဌိကံ ကုဍုဝံ, စတုကုဍုဝံ နာဠိကံ, တာယ နာဠိယာ သောဠသ နာဠိယော ဒေါဏံ, တံ ပန မဂဓနာဠိယာ ဒွါဒသ နာဠိယော ဟောန္တီတိ ဝုတ္တံ, တသ္မာ တေန နယေန မဂဓနာဠိ နာမ ပဉ္စ ကုဍုဝါနိ ဧကဉ္စ မုဋ္ဌိံ ဧကာယ မုဋ္ဌိယာ တတိယဘာဂဉ္စ ဂဏှာတီတိ ဝေဒိတဗ္ဗ’’န္တိ. တတ္ထ ကုဍုဝေါတိ ပသတော. ဝုတ္တဉှိ အဘိဓာနပ္ပဒီပိကာယံ –

"Two Magadhan measures": Here, a Magadhan measure is that which, according to the Magadhan scale, holds an amount of water equivalent to twelve and a half palas. In Sri Lanka, it is smaller than the native measure, but larger than the Tamil measure. As stated in the Samantapāsādikā (Pārā. Aṭṭha. 2.602): "The Magadhan measure is twelve and a half palas, as stated in the Andhakaṭṭhakathā. In Sri Lanka, the native measure is larger, the Tamil measure is smaller, and the bowl is of a size suitable for a Magadhan measure. One Sinhalese measure is one and a half of that Magadhan measure, as stated in the Mahāaṭṭhakathā." Alternatively, a Magadhan measure is that which holds five kuḍuvas plus one fistful and one-third of a fistful. As stated in the Sāratthadīpanī (Sārattha. Ṭī. 2.598-602): "Some say the Magadhan measure is a nāḷi of six pasatas, while others say eight pasatas. According to the former view, two nāḷis of three pasatas make one Magadhan measure. According to the latter, two nāḷis of four pasatas make one Magadhan measure. However, the venerable Ācariya Dhammapāla stated that by convention a kuḍuva is four fistfuls, four kuḍuvas make one nāḷika, sixteen nāḷikas make one doṇa, and that doṇa is twelve nāḷis by the Magadhan nāḷi. Therefore, according to this method, the Magadhan measure should be understood as holding five kuḍuvas, one fistful, and one-third of a fistful." Here, a kuḍuva is a pasata. As stated in the Abhidhānappadīpikā:

‘‘ကုဍုဝေါ ပသတော ဧကော;

ပတ္ထော တေ စတုရော သိယုံ;

အာဠှကော စတုရော ပတ္ထာ;

ဒေါဏံ ဝါ စတုရာဠှက’’န္တိ.

"A single kuḍuva is a pasata; Four of those would be a pattha; Four patthas are an āḷhaka; And a doṇa is four āḷhakas."

အထ ဝါ မဂဓနာဠိ နာမ ယာ စတုကုဍုဝါယ နာဠိယာ စတဿော နာဠိယော ဂဏှာတိ. ဝုတ္တဉှေတံ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၆၀၂) ‘‘ဒမိဠနာဠီတိ ပုရာဏကနာဠိံ သန္ဓာယ ဝုတ္တံ. သာ စ စတုမုဋ္ဌိကေဟိ ကုဍုဝေဟိ အဋ္ဌကုဍုဝါ, တာယ နာဠိယာ ဒွေ နာဠိယော မဂဓနာဠိ ဂဏှာတိ, ပုရာဏာ ပန သီဟဠနာဠိ တိဿော နာဠိယော ဂဏှာတီတိ ဝဒန္တိ, တေသံ မတေန မဂဓနာဠိ [Pg.103] ဣဒါနိ ဝတ္တမာနာယ စတုကုဍုဝါယ ဒမိဠနာဠိယာ စတုနာဠိကာ ဟောတိ, တတော မဂဓနာဠိတော ဥပဍ္ဎဉ္စ ပုရာဏဒမိဠနာဠိသင်္ခါတံ ပတ္ထံ နာမ ဟောတိ, ဧတေန စ ဩမကော နာမ ပတ္တော ပတ္ထောဒနံ ဂဏှာတီတိ ပါဠိဝစနံ သမေတိ. လောကိယေဟိပိ –

Alternatively, the Magadhan nāḷi is that which holds four nāḷis of the four-kuḍuva nāḷi. This is stated in the Vimativinodanī (vi. vi. ṭī. 1.602): "The expression 'Damiḷa nāḷi' refers to the ancient nāḷi. That ancient nāḷi is eight kuḍuvas, with each kuḍuva being four fistfuls. The Magadhan nāḷi holds two of those nāḷis. But the ancient Sinhalese nāḷi holds three nāḷis, they say. According to their view, the Magadhan nāḷi is now equal to four nāḷis of the current Damiḷa nāḷi of four kuḍuvas. And half of that Magadhan nāḷi is called a 'pattha,' which is reckoned as the ancient Damiḷa nāḷi. And with this, the Pāḷi statement that the small bowl called 'omaka' holds a pattha of rice is consistent." Also among people in the world—

‘လောကိယံ မဂဓဉ္စေတိ, ပတ္ထဒွယမုဒါဟဋံ;

လောကိယံ သောဠသပလံ, မာဂဓံ ဒိဂုဏံ မတ’န္တိ. (ဝိ. ဝိ. ဋီ. ၁.၆၀၂) –

"'Worldly' and 'Magadhan,' these two measures are declared; The worldly is sixteen palas, the Magadhan is considered double.'"

ဧဝံ လောကေ နာဠိယာ မဂဓနာဠိ ဒိဂုဏာတိ ဒဿိတာ. ဧဝဉ္စ ဂယှမာနေ ဩမကပတ္တဿ စ ယာပနမတ္တောဒနဂါဟိကာ စ သိဒ္ဓါ ဟောတိ. န ဟိ သက္ကာ အဋ္ဌကုဍုဝတော ဦနောဒနဂါဟိနာ ပတ္တေန အထူပီကတံ ပိဏ္ဍပါတံ ပရိယေသိတွာ ယာပေတုံ. တေနေဝ ဝုတ္တံ ဝေရဉ္ဇကဏ္ဍဋ္ဌကထာယံ ‘ပတ္ထော နာမ နာဠိမတ္တံ ဟောတိ, ဧကဿ ပုရိသဿ အလံ ယာပနာယာ’တိ’’. ဝုတ္တမ္ပိ ဟေတံ ဇာတကဋ္ဌကထာယံ (ဇာ. အဋ္ဌ. ၅.၂၁.၁၉၂) ‘‘ပတ္ထောဒနော နာလမယံ ဒုဝိန္န’’န္တိ, ‘‘ဧကဿ ဒိန္နံ ဒွိန္နံ တိဏ္ဏံ ပဟောတီ’’တိ စ, တသ္မာ ဣဓ ဝုတ္တနယာနုသာရေန ဂဟေတဗ္ဗန္တိ. အာလောပဿ အာလောပဿ အနုရူပန္တိ ဩဒနဿ စတုဘာဂမတ္တံ. ဝုတ္တဉှေတံ မဇ္ဈိမနိကာယေ ဗြဟ္မာယုသုတ္တသံဝဏ္ဏနာယံ (မ. နိ. အဋ္ဌ. ၂.၃၈၇) ‘‘ဗျဉ္ဇနဿ မတ္တာ နာမ ဩဒနစတုတ္ထဘာဂေါ’’တိ. ဩဒနဂတိကာနီတိ ဩဒနဿ ဂတိ ဂတိ ယေသံ တာနိ ဩဒနဂတိကာနိ. ဂတီတိ စ ဩကာသော ဩဒနဿ အန္တောပဝိသနသီလတ္တာ ဩဒနဿ ဩကာသောယေဝ တေသံ ဩကာသော ဟောတိ, န အညံ အတ္တနော ဩကာသံ ဂဝေသန္တီတိ အတ္ထော. ဘာဇနပရိဘောဂေနာတိ ဥဒကာဟရဏာဒိနာ ဘာဇနပရိဘောဂေန.

Thus, in the world, it is shown that a Magadhan nāḷi is double a nāḷi. And when this is understood, the capacity of the small bowl to hold rice sufficient for sustenance is also established. For it is not possible to sustain oneself by seeking alms with a bowl that holds less than eight kuḍuvas of rice, even if the alms are heaped up. Therefore, it is said in the Verañjakaṇḍa commentary: 'A pattha is the measure of a nāḷi, sufficient for the sustenance of one man.' Moreover, it is stated in the Jātaka commentary: 'A pattha of rice is not enough for two,' and 'What is given to one suffices for two or three.' Therefore, it should be understood here according to the method stated. "Suitable for each morsel" means a quarter portion of the rice. This is said in the commentary on the Brahmāyu Sutta of the Majjhima Nikāya: 'The measure of the relish is a quarter portion of the rice.' 'Odanagatikāni' means those things for which rice is their resort. 'Gati' here refers to space; because they have the characteristic of entering into the rice, their space is indeed the space of the rice. They do not seek any other space for themselves—this is the meaning. 'By the use of a vessel' means by using it as a utensil for drawing water and so on.

ဧဝံ ပမာဏတော အဓိဋ္ဌာနူပဂဝိကပ္ပနူပဂပတ္တံ ဒဿေတွာ ဣဒါနိ ပါကတော မူလတော စ တံ ဒဿေတုံ ‘‘ပမာဏယုတ္တာနမ္ပီ’’တိအာဒိမာဟ. တတ္ထ အယောပတ္တော ပဉ္စဟိ ပါကေဟိ ပတ္တောတိ [Pg.104] ကမ္မာရပက္ကံယေဝ အနဓိဋ္ဌဟိတွာ သမဏသာရုပ္ပနီလဝဏ္ဏကရဏတ္ထာယ ပုနပ္ပုနံ နာနာသမ္ဘာရေဟိ ပစိတဗ္ဗော, အယောပတ္တဿ အတိကက္ခဠတ္တာ ကမ္မာရပါကေန သဒ္ဓိံ ပဉ္စဝါရပက္ကောယေဝ သမဏသာရုပ္ပနီလဝဏ္ဏော ဟောတိ. မတ္တိကာပတ္တော ဒွီဟိ ပါကေဟိ ပက္ကောတိ ဧတ္ထာပိ ဧသေဝ နယော. တဿ ပန မုဒုကတ္တာ ကုမ္ဘကာရကပါကေန သဒ္ဓိံ ဒွိဝါရပက္ကောပိ သမဏသာရုပ္ပနီလဝဏ္ဏော ဟောတိ. ဧဝံ ကတောယေဝ ဟိ ပတ္တော အဓိဋ္ဌာနူပဂေါ ဝိကပ္ပနူပဂေါ စ ဟောတိ, နာကတော. တေန ဝက္ခတိ ‘‘ပါကေ စ မူလေ စ သုနိဋ္ဌိတေယေဝ အဓိဋ္ဌာနူပဂေါ ဟောတိ. ယော အဓိဋ္ဌာနူပဂေါ, သွေဝ ဝိကပ္ပနူပဂေါ’’တိ (ဝိ. သင်္ဂ. အဋ္ဌ. ၄၈). သော ဟတ္ထံ အာဂတောပိ အနာဂတောပိ အဓိဋ္ဌာတဗ္ဗော ဝိကပ္ပေတဗ္ဗောတိ ဧတေန ဒူရေ ဌိတမ္ပိ အဓိဋ္ဌာတုံ ဝိကပ္ပေတုဉ္စ လဘတိ, ဌပိတဋ္ဌာနသလ္လက္ခဏမေဝ ပမာဏန္တိ ဒဿေတိ. ဣဒါနိ တမေဝတ္ထံ ဝိတ္ထာရေတုမာဟ ‘‘ယဒိ ဟီ’’တိအာဒိ. ဟိ-သဒ္ဒေါ ဝိတ္ထာရဇောတကော. တတ္ထ ပစိတွာ ဌပေဿာမီတိ ကာဠဝဏ္ဏပါကံ သန္ဓာယ ဝုတ္တံ.

Having thus shown the bowl suitable for determination and relinquishment in terms of measure, now, to show it in terms of its preparation and cost, he says, "even for those of proper measure," etc. Here, an iron bowl is said to be prepared by five firings: having been fired by the blacksmith, it must be repeatedly fired with various materials, without being determined, solely for the purpose of giving it the blue color suitable for ascetics. Due to the extreme hardness of the iron bowl, it only acquires the blue color suitable for ascetics after being fired five times along with the blacksmith's firing. An earthen bowl is prepared by two firings: here too, the same principle applies. However, because of its softness, it acquires the blue color suitable for ascetics after just two firings along with the potter's firing. For only a bowl prepared in this way becomes suitable for determination and relinquishment—not one unprepared. Therefore, it will be said: "Only when fully prepared in terms of firing and cost does it become suitable for determination. What is suitable for determination is also suitable for relinquishment" (vi. saṅga. aṭṭha. 48). Whether it has come into one’s hands or not, it should be determined or relinquished. By this, he shows that one may determine or relinquish it even when it is at a distance, and that the criterion is merely the recognition of the place where it is kept. Now, to elaborate on this very point, he says, "For if," etc. The particle "hi" serves to introduce the detailed explanation. Here, "having fired it, I will set it aside" refers to the firing for achieving the black color.

ဣဒါနိ ပတ္တာဓိဋ္ဌာနံ ဒဿေတုမာဟ ‘‘တတ္ထ ဒွေ ပတ္တဿ အဓိဋ္ဌာနာ’’တိအာဒိ. တတ္ထ သာမန္တဝိဟာရေတိ ဣဒံ ဥပလက္ခဏဝသေန ဝုတ္တံ, တတော ဒူရေ ဌိတမ္ပိ အဓိဋ္ဌာတဗ္ဗမေဝ. ဌပိတဋ္ဌာနံ သလ္လက္ခေတွာတိ ဣဒမ္ပိ ဥပစာရမတ္တံ, ပတ္တသလ္လက္ခဏမေဝေတ္ထ ပမာဏံ.

Now, to explain the determination of the bowl, he says: "Here, there are two determinations of the bowl," and so on. Here, "in the neighboring monastery" is stated by way of illustration; even if the bowl is at a distance from there, it should still be determined. "Having observed the place where it is kept"—this too is merely a figure of speech; the recognition of the bowl itself is the criterion here.

ဣဒါနိ အဓိဋ္ဌာနဝိဇဟနံ ဒဿေတုံ ‘‘ဧဝံ အပ္ပမတ္တဿ’’တျာဒိမာဟ. တတ္ထ ပတ္တေ ဝါ ဆိဒ္ဒံ ဟောတီတိ မုခဝဋ္ဋိတော ဟေဋ္ဌာ ဒွင်္ဂုလမတ္တောကာသတော ပဋ္ဌာယ ယတ္ထ ကတ္ထစိ ဆိဒ္ဒံ ဟောတိ.

Now, to show the abandoning of the determination, he says, “Thus, for one who is heedful,” and so on. Herein, “there is a hole in the bowl” means wherever there is a hole starting from a space of about two fingerbreadths below the rim.

သတ္တန္နံ [Pg.105] ဓညာနန္တိ –

Of the seven kinds of grain—

‘‘သာလိ ဝီဟိ စ ကုဒြူသော;

ဂေါဓူမော ဝရကော ယဝေါ;

ကင်္ဂူတိ သတ္တ ဓညာနိ;

နီဝါရာဒီ တု တဗ္ဘိဒါ’’တိ. –

“Rice, paddy, and kudrūsa; wheat, varaka, and barley; kaṅgu—these are the seven grains. Nīvāra and others are varieties thereof.”

ဝုတ္တာနံ သတ္တဝိဓာနံ ဓညာနံ.

Of the seven kinds of grain that have been mentioned.

၄၉. ဧဝံ ပတ္တာဓိဋ္ဌာနံ ဒဿေတွာ ဣဒါနိ ပတ္တဝိကပ္ပနံ ဒဿေတုံ ‘‘ဝိကပ္ပနေ ပနာ’’တိအာဒိမာဟ. တံ စီဝရဝိကပ္ပနေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗံ.

49. Having thus shown the determination of the bowl, now, to show the sharing of the bowl, he begins with “But in sharing…”. This should be understood in the same way as stated for the sharing of the robe.

၅၀. ဧဝံ ဝိကပ္ပနာနယံ ဒဿေတွာ ဣဒါနိ ပတ္တေ ဘိန္နေ ကတ္တဗ္ဗဝိဓိံ ဒဿေတုမာဟ ‘‘ဧဝံ အဓိဋ္ဌဟိတွာ’’ဣစ္စာဒိ. တတ္ထ အပတ္တောတိ ဣမိနာ အဓိဋ္ဌာနဝိဇဟနမ္ပိ ဒဿေတိ. ပဉ္စဗန္ဓနေပိ ပတ္တေ အပရိပုဏ္ဏပါကေ ပတ္တေ ဝိယ အဓိဋ္ဌာနံ န ရုဟတိ. ‘‘တိပုပဋ္ဋေန ဝါ’’တိ ဝုတ္တတ္တာ တမ္ဗလောဟာဒိကပ္ပိယလောဟေဟိ အယောပတ္တဿ ဆိဒ္ဒံ ဆာဒေတုံ ဝဋ္ဋတိ. တေနေဝ ‘‘လောဟမဏ္ဍလကေနာ’’တိ ဝုတ္တံ. သုဒ္ဓေဟိ…ပေ… န ဝဋ္ဋတီတိ ဣဒံ ဥဏှဘောဇနေ ပက္ခိတ္တေ ဝိလီယမာနတ္တာ ဝုတ္တံ. ဖာဏိတံ ဈာပေတွာ ပါသာဏစုဏ္ဏေန ဗန္ဓိတုံ ဝဋ္ဋတီတိ ပါသာဏစုဏ္ဏေန သဒ္ဓိံ ဖာဏိတံ ပစိတွာ တထာပက္ကေန ပါသာဏစုဏ္ဏေန ဗန္ဓိတုံ ဝဋ္ဋတိ. အပရိဘောဂေနာတိ အယုတ္တပရိဘောဂေန. ‘‘အနုဇာနာမိ ဘိက္ခဝေ အာဓာရက’’န္တိ ဝုတ္တတ္တာ မဉ္စပီဌာဒီသု ယတ္ထ ကတ္ထစိ အာဓာရကံ ဌပေတွာ တတ္ထ ပတ္တံ ဌပေတုံ ဝဋ္ဋတိ အာဓာရကဋ္ဌပနောကာသဿ အနိယမိတတ္တာတိ ဝဒန္တိ.

50. Having thus shown the method of sharing, now, to show the procedure to be followed when a bowl is broken, he says, “Having determined thus,” and so on. Herein, by “not a bowl,” he also indicates the abandoning of the determination. In the case of a bowl with five bands, the determination does not take hold, just as with an under-fired bowl. Since it is said, “or with a sheet of tin,” it is permissible to cover a hole in an iron bowl with suitable metals such as copper or bronze. For this reason, it is stated, “with a metal disc.” With pure… it is not permissible—this is said because they dissolve when hot food is placed in it. It is permissible to bind with stone powder after heating molasses—meaning, after cooking molasses together with stone powder, it is permissible to bind with that thus-cooked stone powder. “By improper use” means by unsuitable use. Since it is said, “I allow, monks, a stand,” some say that because the place for setting up a stand is not specified, it is permissible to place a bowl on any stand placed on a bed, chair, or elsewhere.

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha,

အဓိဋ္ဌာနဝိကပ္ပနဝိနိစ္ဆယကထာလင်္ကာရော နာမ

Named the Embellishment of the Discourse on Determination, Sharing, and Ruling,

အဋ္ဌမော ပရိစ္ဆေဒေါ.

The Eighth Chapter.

၉. စီဝရဝိပ္ပဝါသဝိနိစ္ဆယကထာ

9. The Discourse on the Ruling on Separation from a Robe

၅၁. ဧဝံ [Pg.106] အဓိဋ္ဌာနဝိကပ္ပနဝိနိစ္ဆယကထံ ဒဿေတွာ ဣဒါနိ စီဝရေန ဝိနာဝါသဝိနိစ္ဆယကရဏံ ဒဿေတုံ ‘‘စီဝရေနဝိနာဝါသော’’တျာဒိမာဟ. တတ္ထ စီယတီတိ စီဝရံ, စယံ သဉ္စယံ ကရီယတီတိ အတ္ထော, အရိယဒ္ဓဇော ဝတ္ထဝိသေသော. ဣဓ ပန တိစီဝရာဓိဋ္ဌာနေန အဓိဋ္ဌဟိတွာ ဓာရိတံ စီဝရတ္တယမေဝ. ဝိနာတိ ဝဇ္ဇနတ္ထေ နိပါတော. ဝသနံ ဝါသော, ဝိနာ ဝါသော ဝိနာဝါသော, စီဝရေန ဝိနာဝါသော စီဝရဝိနာဝါသော, ‘‘စီဝရဝိပ္ပဝါသော’’တိ ဝတ္တဗ္ဗေ ဝတ္တိစ္ဆာဝသေန, ဂါထာပါဒပူရဏတ္ထာယ ဝါ အလုတ္တသမာသံ ကတွာ ဧဝံ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ. တထာ စ ဝက္ခတိ ‘‘တိစီဝရာဓိဋ္ဌာနေန…ပေ… ဝိပ္ပဝါသော’’တိ, ‘‘ဣမံ သံဃာဋိံ အဓိဋ္ဌာမိ, ဣမံ ဥတ္တရာသင်္ဂံ အဓိဋ္ဌာမိ, ဣမံ အန္တရဝါသကံ အဓိဋ္ဌာမီ’’တိ ဧဝံ နာမေန အဓိဋ္ဌိတာနံ တိဏ္ဏံ စီဝရာနံ ဧကေကေန ဝိပ္ပဝါသောတိ အတ္ထော, ဧကေနပိ ဝိနာ ဝသိတုံ န ဝဋ္ဋတိ, ဝသန္တဿ ဘိက္ခုနော သဟ အရုဏုဂ္ဂမနာ စီဝရံ နိဿဂ္ဂိယံ ဟောတိ, ပါစိတ္တိယဉ္စ အာပဇ္ဇတီတိ သမ္ဗန္ဓော. ဝသိတဗ္ဗန္တိ ဧတ္ထ ဝသနကိရိယာ စတုဣရိယာပထသာဓာရဏာ, တသ္မာ ကာယလဂ္ဂံ ဝါ ဟောတု အလဂ္ဂံ ဝါ, အဍ္ဎတေယျရတနဿ ပဒေသဿ အန္တော ကတွာ တိဋ္ဌန္တောပိ စရန္တောပိ နိသိန္နောပိ နိပန္နောပိ ဟတ္ထပါသေ ကတွာ ဝသန္တော နာမ ဟောတိ.

51. Having explained the discourse on determination, sharing, and ruling, now, to show the ruling on dwelling without a robe, the passage beginning with “dwelling without a robe” is stated. Herein, “robe” (cīvara) is so called because it is accumulated (cīyati); the meaning is that accumulation and gathering are done—a special cloth, the banner of the noble ones. In this context, however, it refers specifically to the set of three robes worn after having been determined by the determination of the three robes. “Without” (vinā) is a particle in the sense of exclusion. “Dwelling” (vāso) is living; “dwelling without” (vināvāso) is living without. “Dwelling without a robe” (cīvaravināvāso) is said thus due to the speaker's intention, or for the sake of completing a verse; it should be understood that it is stated thus having formed an unelided compound, when “separation from the robe” (cīvaravippavāso) should be said. And so it will be said: “By the determination of the three robes… separation (vippavāso).” The meaning is separation from any one of the three robes that have been determined by name—“I determine this outer robe, I determine this upper robe, I determine this lower robe.” It is not permissible to dwell without even one. For a monk dwelling thus, at the rising of dawn the robe becomes subject to forfeiture and he incurs an offense of expiation; this is the connection. Herein, in “dwelling,” the act of dwelling is common to the four postures. Therefore, whether it is touching the body or not, one is considered to be dwelling when it is within arm’s reach, while standing, walking, sitting, or lying down within a space of two and a half cubits.

ဧဝံ သာမညတော အဝိပ္ပဝါသလက္ခဏံ ဒဿေတွာ ဣဒါနိ ဂါမာဒိပန္နရသောကာသဝသေန ဝိသေသတော ဒဿေတုမာဟ ‘‘ဂါမိ’’စ္စာဒိ. တတ္ထ ဂါမနိဝေသနာနိ ပါကဋာနေဝ. ဥဒေါသိတော နာမ ယာနာဒီနံ ဘဏ္ဍာနံ သာလာ. အဋ္ဋော နာမ ပဋိရာဇာဒိပဋိဗာဟနတ္ထံ ဣဋ္ဌကာဟိ ကတော ဗဟလဘိတ္တိကော စတုပဉ္စဘူမိကော ပတိဿယဝိသေသော. မာဠော နာမ ဧကကူဋသင်္ဂဟိတော စတုရဿပါသာဒေါ. ပါသာဒေါ နာမ ဒီဃပါသာဒေါ. ဟမ္မိယံ နာမ မုဏ္ဍစ္ဆဒနပါသာဒေါ, မုဏ္ဍစ္ဆဒနပါသာဒေါတိ [Pg.107] စ စန္ဒိကင်္ဂဏယုတ္တော ပါသာဒေါတိ ဝုစ္စတိ. သတ္ထော နာမ ဇင်္ဃသတ္ထော ဝါ သကဋသတ္ထော ဝါ. ခေတ္တံ နာမ ပုဗ္ဗဏ္ဏာပရဏ္ဏာနံ ဝိရုဟနဋ္ဌာနံ. ဓညကရဏံ နာမ ခလမဏ္ဍလံ. အာရာမော နာမ ပုပ္ဖာရာမော ဖလာရာမော. ဝိဟာရာဒယော ပါကဋာ ဧဝ. တတ္ထ နိဝေသနာဒီနိ ဂါမတော ဗဟိ သန္နိဝိဋ္ဌာနိ ဂဟိတာနီတိ ဝေဒိတဗ္ဗံ. အန္တောဂါမေ ဌိတာနဉှိ ဂါမဂ္ဂဟဏေန ဂဟိတတ္တာ ဂါမပရိဟာရောယေဝါတိ. ဂါမဂ္ဂဟဏေန စ နိဂမနဂရာနိပိ ဂဟိတာနေဝ ဟောန္တိ.

Having thus shown the general characteristic of non-separation, now, to show it specifically by way of the fifteen kinds of locations beginning with “village,” he says “village,” and so on. Herein, villages and settlements are evident. An “udosita” is a hall for vehicles and goods. An “aṭṭa” is a special kind of dwelling, built with bricks and having thick walls, four or five stories high, for the purpose of repelling enemy kings and the like. A “māḷa” is a square palace with a single peak. A “pāsāda” is a long palace. A “hammiya” is a flat-roofed palace; a flat-roofed palace is also called a palace with a moon-terrace. A “sattha” is either a caravan of foot travelers or a caravan of carts. A “khetta” is a place where early and late grains grow. A “dhaññakaraṇa” is a threshing floor. An “ārāma” is a flower garden or a fruit garden. Monasteries and the like are evident. Herein, it should be understood that settlements and so on are taken as being located outside the village, for those situated inside the village are already included by the term “village” itself, being part of the village precinct. And by the term “village,” market towns and cities are also included.

ပရိခါယ ဝါ ပရိက္ခိတ္တောတိ ဣမိနာ သမန္တာ နဒီတဠာကာဒိဥဒကေန ပရိက္ခိတ္တောပိ ပရိက္ခိတ္တောယေဝါတိ ဒဿေတိ. တံ ပမာဏံ အတိက္ကမိတွာတိ ဃရဿ ဥပရိ အာကာသေ အဍ္ဎတေယျရတနပ္ပမာဏံ အတိက္ကမိတွာ. သဘာယေ ဝါ ဝတ္ထဗ္ဗန္တိ ဣမိနာ သဘာသဒ္ဒဿ ပရိယာယော သဘာယသဒ္ဒေါ နပုံသကလိင်္ဂေါ အတ္ထီတိ ဒဿေတိ. သဘာသဒ္ဒေါ ဟိ ဣတ္ထိလိင်္ဂေါ, သဘာယသဒ္ဒေါ နပုံသကလိင်္ဂေါတိ. ဒွါရမူလေ ဝါတိ နဂရဿ ဒွါရမူလေ ဝါ. တေသန္တိ သဘာယနဂရဒွါရမူလာနံ. တဿာ ဝီထိယာ သဘာယဒွါရာနံ ဂဟဏေနေဝ တတ္ထ သဗ္ဗာနိပိ ဂေဟာနိ, သာ စ အန္တရဝီထိ ဂဟိတာယေဝ ဟောတိ. ဧတ္ထ စ ဒွါရဝီထိဃရေသု ဝသန္တေန ဂါမပ္ပဝေသနသဟသေယျာဒိဒေါသံ ပရိဟရိတွာ သုပ္ပဋိစ္ဆန္နတာဒိယုတ္တေနေဝ ဘဝိတဗ္ဗံ. သဘာ ပန ယဒိ သဗ္ဗေသံ ဝသနတ္ထာယ ပပါသဒိသာ ကတာ, အန္တရာရာမေ ဝိယ ယထာသုခံ ဝသိတုံ ဝဋ္ဋတီတိ ဝေဒိတဗ္ဗံ. အတိဟရိတွာ ဃရေ နိက္ခိပတီတိ ဝီထိံ မုဉ္စိတွာ ဌိတေ အညသ္မိံ ဃရေ နိက္ခိပတိ. တေနာဟ ‘‘ဝီထိဟတ္ထပါသော န ရက္ခတီ’’တိ. ပုရတော ဝါ ပစ္ဆတော ဝါ ဟတ္ထပါသေတိ ဃရဿ ဟတ္ထပါသံ သန္ဓာယ ဝဒတိ.

“Enclosed by a moat or…” indicates that even if surrounded on all sides by water, such as a river or lake, it is still considered enclosed. “Exceeding that measurement” means going beyond two and a half cubits in the sky above the house. “Or in an assembly hall” explains that the word `sabhāya` is a synonym for the word `sabhā` and is neuter in gender. For the word `sabhā` is feminine, while `sabhāya` is neuter. “Or at the base of the gate” means at the base of the city gate. “Of those” refers to the assembly hall, the city, and the base of the gate. By the inclusion of the assembly halls and gates of that street, all the houses there and that inner street are also included. Herein, one living in houses on the streets near the gate must avoid faults such as entering the village or sleeping together with laypeople, and must be endowed with proper concealment and other such qualities. However, if an assembly hall is made like a pavilion for everyone to dwell in, it is to be understood that it is permissible to stay there as one pleases, like in an inner monastery garden. “Carrying it past and placing it in a house” means, having left the street, placing it in another house situated there. Hence it is said, “The arm’s reach of the street does not protect.” “Before or behind within arm’s reach” is said with reference to the arm’s reach of the house.

ဧဝံ ဂါမဝသေန ဝိပ္ပဝါသာဝိပ္ပဝါသံ ဒဿေတွာ ဣဒါနိ နိဝေသနဝသေန ဒဿေန္တော ‘‘သစေ ဧကကုလဿ သန္တကံ နိဝေသနံ ဟောတီ’’တိအာဒိမာဟ. တတ္ထ ဩဝရကော နာမ ဂဗ္ဘဿ [Pg.108] အဗ္ဘန္တရေ အညော ဂဗ္ဘောတိ ဝဒန္တိ, ဂဗ္ဘဿ ဝါ ပရိယာယဝစနမေတံ. ဣဒါနိ ဥဒေါသိတာဒိဝသေန ဒဿေန္တော ‘‘ဥဒေါသိတိ’’စ္စာဒိမာဟ. တတ္ထ ဝုတ္တနယေနေဝါတိ ‘‘ဧကကုလဿ သန္တကော ဥဒေါသိတော ဟောတိ ပရိက္ခိတ္တော စာ’’တိအာဒိနာ နိဝေသနေ ဝုတ္တနယေန. ဧဝ-သဒ္ဒေါ ဝိသေသနိဝတ္တိ အတ္ထော. တေန ဝိသေသော နတ္ထီတိ ဒဿေတိ.

Having thus shown separation and non-separation by way of the village, now, showing it by way of a dwelling, he says, “If there is a dwelling belonging to a single family,” and so on. Herein, an `ovaraka` is said to be another chamber inside a main chamber, or it is a synonym for `chamber`. Now, showing it by way of an `udosita`, and so on, he says, “udosita,” and so on. Herein, `in the very same way as stated` means in the manner stated regarding a dwelling, beginning with “if an `udosita` belonging to a single family is enclosed…”. The word `eva` has the meaning of precluding a distinction. Thus, it shows that there is no difference.

ဣဒါနိ ယေသု ဝိသေသော အတ္ထိ, တေ ဒဿေန္တော ‘‘သစေ ဧကကုလဿ နာဝါ’’တိအာဒိမာဟ. တတ္ထ ပရိယာဒိယိတွာတိ ဝိနိဝိဇ္ဈိတွာ, အဇ္ဈောတ္ထရိတွာ ဝါ. ဝုတ္တမေဝတ္ထံ ဝိဘာဝေတိ ‘‘အန္တောပဝိဋ္ဌေနာ’’တိအာဒိနာ. တတ္ထ အန္တောပဝိဋ္ဌေနာတိ ဂါမဿ, နဒိယာ ဝါ အန္တောပဝိဋ္ဌေန. ‘‘သတ္ထေနာ’’တိ ပါဌသေသော. နဒီပရိဟာရော လဗ္ဘတီတိ ဧတ္ထ ‘‘ဝိသုံ နဒီပရိဟာရဿ အဝုတ္တတ္တာ ဂါမာဒီဟိ အညတ္ထ ဝိယ စီဝရဟတ္ထပါသောယေဝ နဒီပရိဟာရော’’တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. အညေ ပန ‘‘ဣမိနာ အဋ္ဌကထာဝစနေန နဒီပရိဟာရောပိ ဝိသုံ သိဒ္ဓေါတိ နဒီဟတ္ထပါသော န ဝိဇဟိတဗ္ဗော’’တိ ဝဒန္တိ. ယထာ ပန အဇ္ဈောကာသေ သတ္တဗ္ဘန္တရဝသေန အရညပရိဟာရော လဗ္ဘတိ, ဧဝံ နဒိယံ ဥဒကုက္ခေပဝသေန နဒီပရိဟာရော လဗ္ဘတီတိ ကတွာ အဋ္ဌကထာယံ နဒီပရိဟာရော ဝိသုံ အဝုတ္တော သိယာ သတ္တဗ္ဘန္တရဥဒကုက္ခေပသီမာနံ အရညနဒီသု အဗဒ္ဓသီမာဝသေန လဗ္ဘမာနတ္တာ. ဧဝဉ္စ သတိ သမုဒ္ဒဇာတဿရေသုပိ ပရိဟာရော အဝုတ္တသိဒ္ဓေါ ဟောတိ နဒိယာ သမာနလက္ခဏတ္တာ, နဒီဟတ္ထပါသော န ဝိဇဟိတဗ္ဗောတိ ပန အတ္ထေ သတိ နဒိယာ အတိဝိတ္ထာရတ္တာ ဗဟုသာဓာရဏတ္တာ စ အန္တောနဒိယံ စီဝရံ ဌပေတွာ နဒီဟတ္ထပါသေ ဌိတေန စီဝရဿ ပဝတ္တိံ ဇာနိတုံ န သက္ကာ ဘဝေယျ. ဧသ နယော သမုဒ္ဒဇာတဿရေသုပိ. အန္တောဥဒကုက္ခေပေ ဝါ တဿ ဟတ္ထပါသေ ဝါ ဌိတေန ပန သက္ကာတိ အယံ အမှာကံ အတ္တနောမတိ, ဝိစာရေတွာ ဂဟေတဗ္ဗံ. ဝိဟာရသီမန္တိ အဝိပ္ပဝါသသီမံ သန္ဓာယာဟ. ဧတ္ထ စ [Pg.109] ဝိဟာရဿ နာနာကုလသန္တကဘာဝေပိ အဝိပ္ပဝါသသီမာပရိစ္ဆေဒဗ္ဘန္တရေ သဗ္ဗတ္ထ စီဝရအဝိပ္ပဝါသသမ္ဘဝတော ပဓာနတ္တာ တတ္ထ သတ္ထပရိဟာရော န လဗ္ဘတီတိ ‘‘ဝိဟာရံ ဂန္တွာ ဝသိတဗ္ဗ’’န္တိ ဝုတ္တံ. သတ္ထသမီပေတိ ဣဒံ ယထာဝုတ္တအဗ္ဘန္တရပရိစ္ဆေဒဝသေန ဝုတ္တံ.

Now, to show the distinctions where they exist, he says, “If a boat belongs to a single family,” and so on. Here, `pariyādiyitvā` means having penetrated or having encompassed. This very meaning is clarified by the phrase “by one who has entered within,” and so on. Here, “by one who has entered within” means having entered within the village or within the river. “With the caravan” is a textual remainder. Regarding “the river boundary is obtained”—here, because the river boundary is not separately stated, as it is elsewhere than for villages and so on, the robe's hand-reach itself is the river boundary, as is said in all three difficult passages. Others, however, say, “By this commentarial statement, the river boundary is also separately established; therefore, the river-hand-reach should not be abandoned.” Just as in the open air the wilderness boundary is obtained by way of seven `abbhantaras`, so in a river the river boundary is obtained by way of the splash of water. Thus, the river boundary might not have been separately stated in the commentary because the seven-`abbhantara` and water-splash boundaries are obtained in the wilderness and in rivers by way of an unfixed boundary. This being the case, in sea-born lakes also, the boundary is established without being stated, due to their similarity to a river. However, as to the meaning that 'the river-hand-reach should not be abandoned,' because rivers are very extensive and commonly shared, having placed the robe inside the river, it would not be possible for one standing at the river's hand-reach to know the condition of the robe. This same method applies to sea-born lakes. But for one standing within the water-splash or at its hand-reach, it is possible. This is our own opinion; it should be considered and adopted. “Monastery boundary” is said with reference to the boundary of non-separation. And here, even if the monastery belongs to various families, because non-separation from the robe is possible everywhere within the defined boundary of non-separation, and this is the primary consideration, the caravan boundary is not obtained there. Hence, it is said, “Having gone to the monastery, one should reside.” “Near the caravan” is stated in accordance with the aforementioned definition of the `abbhantara`.

ယသ္မာ ‘‘နာနာကုလဿ ပရိက္ခိတ္တေ ခေတ္တေ စီဝရံ နိက္ခိပိတွာ ခေတ္တဒွါရမူလေ ဝါ တဿ ဟတ္ထပါသေ ဝါ ဝတ္ထဗ္ဗ’’န္တိ ဝုတ္တံ, တသ္မာ ဒွါရမူလတော အညတ္ထ ခေတ္တေပိ ဝသန္တေန စီဝရံ နိက္ခိပိတွာ ဟတ္ထပါသေ ကတွာယေဝ ဝသိတဗ္ဗံ.

Since it is said, “Having placed the robe in an enclosed field belonging to various families, one should dwell either at the field's entrance or within its hand-reach,” therefore, when dwelling elsewhere in the field than at the entrance, one should dwell only after having placed the robe and keeping it within hand-reach.

ဝိဟာရော နာမ သပရိက္ခိတ္တော ဝါ အပရိက္ခိတ္တော ဝါ သကလော အာဝါသောတိ ဝဒန္တိ. ယသ္မိံ ဝိဟာရေတိ ဧတ္ထ ပန ဧကဂေဟမေဝ ဝုတ္တံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၄၉၁-၄၉၄) ပန ‘‘ဝိဟာရော နာမ ဥပစာရသီမာ. ယသ္မိံ ဝိဟာရေတိ တဿ အန္တောပရိဝေဏာဒိံ သန္ဓာယ ဝုတ္တ’’န္တိ ဝုတ္တံ. ဧကကုလာဒိသန္တကတာ စေတ္ထ ကာရာပကာနံ ဝသေန ဝေဒိတဗ္ဗာ.

“A monastery (vihāra),” they say, “is an entire residence, whether enclosed or unenclosed.” But here, in the phrase “in which monastery one dwells,” only a single building is meant. In the Vimativinodanī, however, it is said: “A monastery is the precinct-boundary. The phrase ‘in which one dwells’ is stated with reference to its inner compound, etc.” Here, its belonging to a single family, etc., should be understood in accordance with the builders.

ယံ မဇ္ဈနှိကေ ကာလေ သမန္တာ ဆာယာ ဖရတီတိ ယဒါ မဟာဝီထိယံ ဥဇုကမေဝ ဂစ္ဆန္တံ သူရိယမဏ္ဍလံ မဇ္ဈနှိကံ ပါပုဏာတိ, တဒါ ယံ ဩကာသံ ဆာယာ ဖရတိ, တံ သန္ဓာယ ဝုတ္တံ. ဝိမတိဝိနောဒနိယံ ပန ‘‘ဆာယာယ ဖုဋ္ဌောကာသဿာတိ ဥဇုကံ အဝိက္ခိတ္တလေဍ္ဍုပါတဗ္ဘန္တရံ သန္ဓာယ ဝဒတီ’’တိ ဝုတ္တံ. အဂမနပထေတိ တဒဟေဝ ဂန္တွာ နိဝတ္တေတုံ အသက္ကုဏေယျကေ သမုဒ္ဒမဇ္ဈေ ယေ ဒီပကာ, တေသူတိ ယောဇနာ. ဣတရသ္မိန္တိ ပုရတ္ထိမဒိသာယ စီဝရေ.

When it is said, “at midday the shadow spreads all around”: this is said in reference to when the solar disk, moving straight along the great path, reaches its zenith, and the space over which the shadow spreads at that time. But in the Vimativinodanī, it is said: “The space touched by the shadow refers to the straight, uninterrupted space within which a thrown clod falls.” As for “on the path of no return”: the connection is to those islands in the middle of the ocean from which one cannot go and return on the very same day. In the other case, it refers to the robe in the eastern direction.

၅၂. နဒိံ ဩတရတီတိ ဟတ္ထပါသံ မုဉ္စိတွာ ဩတရတိ. နာပဇ္ဇတီတိ ပရိဘောဂပစ္စယာ ဒုက္ကဋံ နာပဇ္ဇတိ. တေနာဟ ‘‘သော ဟီ’’တိအာဒိ. အပရိဘောဂါရဟတ္တာတိ ဣမိနာ နိဿဂ္ဂိယစီဝရံ အနိဿဇ္ဇိတွာ ပရိဘုဉ္ဇန္တဿ ဒုက္ကဋံ အစိတ္တကန္တိ သိဒ္ဓံ. ဧကံ [Pg.110] ပါရုပိတွာ ဧကံ အံသကူဋေ ဌပေတွာ ဂန္တဗ္ဗန္တိ ဣဒံ ဗဟူနံ သဉ္စရဏဋ္ဌာနေ ဧဝံ အကတွာ ဂမနံ န သာရုပ္ပန္တိ ကတွာ ဝုတ္တံ, န အာပတ္တိအင်္ဂတ္တာ. ဗဟိဂါမေ ဌပေတွာပိ အပါရုပိတဗ္ဗတာယ ဝုတ္တံ ‘‘ဝိနယကမ္မံ ကာတဗ္ဗ’’န္တိ. အထ ဝါ ဝိဟာရေ သဘာဂံ ဘိက္ခုံ န ပဿတိ, ဧဝံ သတိ အာသနသာလံ ဂန္တွာ ဝိနယကမ္မံ ကာတဗ္ဗန္တိ ယောဇနာ. အာသနသာလံ ဂစ္ဆန္တေန ကိံ တီဟိ စီဝရေဟိ ဂန္တဗ္ဗန္တိ အာဟ ‘‘သန္တရုတ္တရေနာ’’တိ နဋ္ဌစီဝရဿ သန္တရုတ္တရသာဒိယနတော. သံဃာဋိ ပန ကိံ ကာတဗ္ဗာတိ အာဟ ‘‘သံဃာဋိံ ဗဟိဂါမေ ဌပေတွာ’’တိ. ဥတ္တရာသင်္ဂေ စ ဗဟိဂါမေ ဌပိတသံဃာဋိယဉ္စ ပဌမံ ဝိနယကမ္မံ ကတွာ ပစ္ဆာ ဥတ္တရာသင်္ဂံ နိဝါသေတွာ အန္တရဝါသကေ ကာတဗ္ဗံ. ဧတ္ထ စ ဗဟိဂါမေ ဌပိတဿပိ ဝိနယကမ္မဝစနတော ပရမ္မုခါပိ ဌိတံ နိဿဇ္ဇိတုံ, နိဿဋ္ဌံ ဒါတုဉ္စ ဝဋ္ဋတီတိ ဝေဒိတဗ္ဗံ.

52. “He crosses the river” means he crosses after leaving the hand's-reach. “He does not fall into an offense” means he does not fall into a dukkaṭa offense on account of using it. Therefore it is said, “For he,” etc. By this phrase, “because it is unfit for use,” it is established that for one who uses a robe to be forfeited without having forfeited it, the dukkaṭa offense is unintentional. “Having worn one and placed one on the shoulder, one should go”—this is said because in a place where many people move about, it is not proper to go without doing so; it is not a factor for an offense. It is also said, “a vinaya procedure should be done,” because it should not be worn even when left outside the village. Or, if he does not see a fellow monk in the monastery, in that case the connection is that he should go to the assembly hall and perform the vinaya procedure. When going to the assembly hall, with which of the three robes should one go? He said, “With the inner and upper robes,” because one whose robe is lost may use the inner and upper robes. But what should be done with the saṅghāṭi? He said, “Having left the saṅghāṭi outside the village.” First, the vinaya procedure should be done for the upper robe and for the saṅghāṭi left outside the village; afterwards, having worn the upper robe as a lower garment, it should be done for the inner robe. And here, from the statement about the vinaya procedure for what is left outside the village, it should be understood that it is permissible to forfeit it even when it is out of sight, and to give what has been forfeited.

ဒဟရာနံ ဂမနေ သဥဿာဟတ္တာ ‘‘နိဿယော ပန န ပဋိပ္ပဿမ္ဘတီ’’တိ ဝုတ္တံ. မုဟုတ္တံ…ပေ… ပဋိပ္ပဿမ္ဘတီတိ သဥဿာဟတ္တေ ဂမနဿ ဥပစ္ဆိန္နတ္တာ ဝုတ္တံ, တေသံ ပန ပုရာရုဏာ ဥဋ္ဌဟိတွာ သဥဿာဟေန ဂစ္ဆန္တာနံ အရုဏေ အန္တရာ ဥဋ္ဌိတေပိ န ပဋိပ္ပဿမ္ဘတိ ‘‘ယာဝ အရုဏုဂ္ဂမနာ သယန္တီ’’တိ ဝုတ္တတ္တာ. တေနေဝ ‘‘ဂါမံ ပဝိသိတွာ…ပေ… န ပဋိပ္ပဿမ္ဘတီ’’တိ ဝုတ္တံ. အညမညဿ ဝစနံ အဂ္ဂဟေတွာတိအာဒိမှိ သဥဿာဟတ္တာ ဂမနက္ခဏေ ပဋိပ္ပဿဒ္ဓိ န ဝုတ္တာ. ဓေနုဘယေနာတိ တရုဏဝစ္ဆဂါဝီနံ အာဓာဝိတွာ သိင်္ဂေန ပဟရဏဘယေန. နိဿယော စ ပဋိပ္ပဿမ္ဘတီတိ ဧတ္ထ ဓေနုဘယာဒီဟိ ဌိတာနံ ယာဝ ဘယဝူပသမာ ဌာတဗ္ဗတော ‘‘အန္တောအရုဏေယေဝ ဂမိဿာမီ’’တိ နိယမေတုံ အသက္ကုဏေယျတ္တာ ဝုတ္တံ. ယတ္ထ ပန ဧဝံ နိယမေတုံ သက္ကာ, တတ္ထ အန္တရာ အရုဏေ ဥဂ္ဂတေပိ နိဿယော န ပဋိပ္ပဿမ္ဘတိ ဘေသဇ္ဇတ္ထာယ ဂါမံ ပဝိဋ္ဌဒဟရာနံ ဝိယ.

Because of the eagerness in the going of the young monks, it is said, “But the dependence does not lapse.” “For a moment... it lapses”—this is said because the eager going is interrupted. However, for those who rise before dawn and go with eagerness, even if dawn breaks along the way, the dependence does not lapse, because it is said, “they lie down until sunrise.” For that reason it is said, “Having entered the village... the dependence does not lapse.” In the passage beginning “without taking one another's word,” the lapsing is not mentioned at the moment of going because of the eagerness. “By fear of a cow” means by fear of being struck with the horns by a young cow with a calf running towards them. “And the dependence lapses”—this is said here because for those who have stopped due to fear of a cow and so on, since they have to stand until the fear subsides, it is impossible to determine, “I will go only before sunrise.” But where it is possible to determine thus, there, even if dawn breaks along the way, the dependence does not lapse, just as for the young monks who have entered the village for the sake of medicine.

အန္တောသီမာယံ [Pg.111] ဂါမန္တိ အဝိပ္ပဝါသသီမာသမ္မုတိတော ပစ္ဆာ ပတိဋ္ဌာပိတဂါမံ သန္ဓာယ ဝဒတိ ဂါမဉ္စ ဂါမူပစာရဉ္စ ဌပေတွာ သမ္မန္နိတဗ္ဗတော. ပဝိဋ္ဌာနန္တိ အာစရိယန္တေဝါသိကာနံ ဝိသုံ ဝိသုံ ဂတာနံ အဝိပ္ပဝါသသီမတ္တာ နေဝ စီဝရာနိ နိဿဂ္ဂိယာနိ ဟောန္တိ, သဥဿာဟတာယ န နိဿယော ပဋိပ္ပဿမ္ဘတိ. အန္တရာမဂ္ဂေတိ ဓမ္မံ သုတွာ အာဂစ္ဆန္တာနံ အန္တရာမဂ္ဂေ.

“A village within the boundary” refers to a village established after the designation of the boundary of non-separation, because the village and the village precincts must be designated by excluding them. “Of those who have entered” means that for the teacher and pupils who have gone separately, because it is the boundary of non-separation, their robes do not become subject to forfeiture, and because of their eagerness, the dependence does not lapse. “On the way” refers to being on the way for those who are returning after having heard the Dhamma.

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha.

စီဝရဝိပ္ပဝါသဝိနိစ္ဆယကထာလင်္ကာရော နာမ

The Ornament Called the Discussion on the Decision concerning Separation from Robes.

နဝမော ပရိစ္ဆေဒေါ.

The Ninth Chapter.

၁၀. ဘဏ္ဍပဋိသာမနဝိနိစ္ဆယကထာ

10. The Discussion on the Decision concerning the Care of Goods

၅၃. ဧဝံ စီဝရဝိပ္ပဝါသဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ဘဏ္ဍပဋိသာမနဝိနိစ္ဆယံ ကထေတုံ ‘‘ဘဏ္ဍဿ ပဋိသာမန’’န္တိအာဒိမာဟ. တတ္ထ ဘဍိတဗ္ဗံ ဘာဇေတဗ္ဗန္တိ ဘဏ္ဍံ, ဘဍိတဗ္ဗံ ဣစ္ဆိတဗ္ဗန္တိ ဝါ ဘဏ္ဍံ, ဘဏ္ဍန္တိ ပရိဘဏ္ဍန္တိ သတ္တာ ဧတေနာတိ ဝါ ဘဏ္ဍံ, မူလဓနံ, ပရိက္ခာရော ဝါ. ဝုတ္တဉှိ အဘိဓာနပ္ပဒီပိကာယံ –

53. Having thus spoken on the decision concerning separation from robes, now, in order to speak on the decision concerning the care of goods, he begins with the passage, 'the care of goods.' Therein, `bhaṇḍa` is what should be spoken of or divided; or `bhaṇḍa` is what should be spoken of or desired; or `bhaṇḍa` is that by which beings are tied up or bound; or it is capital or a requisite. For it is said in the Abhidhānappadīpikā:

‘‘ဘာဇနာဒိပရိက္ခာရေ, ဘဏ္ဍံ မူလဓနေပိ စာ’’တိ.

'The word `bhaṇḍa` is used for requisites such as bowls, and also for capital.'

တဿ ဘဏ္ဍဿ, ပဋိသာမိယတေ ပဋိသာမနံ, ရက္ခဏံ ဂေါပနန္တိ အတ္ထော. တေနာဟ ‘‘ပရေသံ ဘဏ္ဍဿ ဂေါပန’’န္တိ. မာတု ကဏ္ဏပိဠန္ဓနံ တာလပဏ္ဏမ္ပီတိ ပိ-သဒ္ဒေါ သမ္ဘာဝနတ္ထော. တေန ပဂေဝ အညာတကာနံ သန္တကန္တိ ဒဿေတိ. ဂိဟိသန္တကန္တိ ဣမိနာ ပဉ္စန္နံ သဟဓမ္မိကာနံ သန္တကံ ပဋိသာမေတုံ ဝဋ္ဋတီတိ ဒီပေတိ. ဘဏ္ဍာဂါရိကသီသေနာတိ ဧတေန ဝိဿာသဂ္ဂါဟာဒိနာ ဂဟေတွာ ပဋိသာမေန္တဿ အနာပတ္တီတိ ဒဿေတိ. တေန ဝက္ခတိ ‘‘အတ္တနော အတ္ထာယ ဂဟေတွာ ပဋိသာမေတဗ္ဗ’’န္တိ. ဆန္ဒေနပိ ဘယေနပီတိ ဝဍ္ဎကီအာဒီသု ဆန္ဒေန[Pg.112], ရာဇဝလ္လဘာဒီသု ဘယေန ဗလက္ကာရေန ပါတေတွာ ဂတေသု စ ပဋိသာမေတုံ ဝဋ္ဋတီတိ ယောဇေတဗ္ဗံ.

Of those goods, `paṭisāmana` is taking care of them; the meaning is protecting, guarding. Therefore he said, 'the guarding of others' goods.' 'A mother's ear-ornament, even a palm-leaf'—here the particle `pi` (even) has the sense of possibility. By this he shows that this is all the more so for the property of unknown persons. By 'property of a householder,' he indicates that it is proper to take care of the property of the five kinds of co-religionists. By 'with the disposition of a treasurer,' he shows that there is no offense for one who takes care of it after having taken it with trust and so on. Therefore he will say, 'It should be taken care of after having taken it for one's own sake.' 'By desire or by fear' should be connected thus: it is proper to take care of it in the case of carpenters and others who leave it by desire, and in the case of royal favorites and others by fear, and when they have dropped it by force and gone.

သင်္ဂေါပနတ္ထာယ အတ္တနော ဟတ္ထေ နိက္ခိတ္တဿ ဘဏ္ဍဿ ဂုတ္တဋ္ဌာနေ ပဋိသာမနပယောဂံ ဝိနာ ‘‘နာဟံ ဂဏှာမီ’’တိအာဒိနာ အညသ္မိံ ပယောဂေ အကတေ ရဇ္ဇသင်္ခေါဘာဒိကာလေ ‘‘န ဒါနိ တဿ ဒဿာမိ, န မယှံ ဒါနိ ဒဿတီ’’တိ ဥဘောဟိပိ သကသကဋ္ဌာနေ နိသီဒိတွာ ဓုရနိက္ခေပေ ကတေပိ အဝဟာရော နတ္ထိ. ကေစိ ပနေတ္ထ ‘‘ပါရာဇိကမေဝ ပဋိသာမနပယောဂဿ ကတတ္တာ’’တိ ဝဒန္တိ, တံ တေသံ မတိမတ္တံ, န သာရတော ပစ္စေတဗ္ဗံ. ပဋိသာမနကာလေ ဟိဿ ထေယျစိတ္တံ နတ္ထိ, ‘‘န ဒါနိ တဿ ဒဿာမီ’’တိ ထေယျစိတ္တုပ္ပတ္တိက္ခဏေ စ သာမိနော ဓုရနိက္ခေပစိတ္တပ္ပဝတ္တိယာ ဟေတုဘူတော ကာယဝစီပယောဂေါ နတ္ထိ, ယေန သော အာပတ္တိံ အာပဇ္ဇေယျ. န ဟိ အကိရိယသမုဋ္ဌာနာ အယံ အာပတ္တီတိ. ဒါနေ သဥဿာဟော, ရက္ခတိ တာဝါတိ အဝဟာရံ သန္ဓာယ အဝုတ္တတ္တာ ‘‘နာဟံ ဂဏှာမီ’’တိအာဒိနာ မုသာဝါဒကရဏေ ပါစိတ္တိယမေဝ ဟောတိ, န ဒုက္ကဋံ ထေယျစိတ္တာဘာဝေန သဟပယောဂဿပိ အဘာဝတောတိ ဂဟေတဗ္ဗံ.

For goods placed in one's own hand for the purpose of safekeeping, if, without the act of putting it away in a safe place, and when no other act such as saying 'I am not taking it' has been done, during a time of state turmoil and the like, even if both parties, sitting in their own places, abandon the responsibility with the thoughts, 'Now I will not give it to him,' and 'Now he will not give it to me,' there is no theft. Some here say, 'It is indeed a pārājika offense because the act of taking care of it was done,' but that is merely their opinion and should not be accepted as authoritative. For at the time of taking care of it, he has no intention to steal; and at the moment the intention to steal arises with the thought 'Now I will not give it to him,' there is no bodily or verbal action that is the cause for the owner's mind to proceed to abandon the responsibility, by which he would fall into an offense. For this offense does not arise from inaction. Since the phrase 'He is eager to give, he protects it for the time being' is not said in reference to theft, it should be understood that for telling a falsehood by saying 'I am not taking it,' etc., there is only a pācittiya offense, not a dukkaṭa, because of the absence of an intention to steal and also the absence of an action accompanying it.

ယဒိပိ မုခေန ဒဿာမီတိ ဝဒတိ…ပေ… ပါရာဇိကန္တိ ဧတ္ထ ကတရပယောဂေန အာပတ္တိ, န တာဝ ပဌမေန ဘဏ္ဍပဋိသာမနပယောဂေန တဒါ ထေယျစိတ္တဘာဝါ, နာပိ ‘‘ဒဿာမီ’’တိ ကထနပယောဂေန တဒါ ထေယျစိတ္တေ ဝိဇ္ဇမာနေပိ ပယောဂဿ ကပ္ပိယတ္တာတိ? ဝုစ္စတေ – သာမိနာ ‘‘ဒေဟီ’’တိ ဗဟုသော ယာစိယမာနောပိ အဒတွာ ယေန ပယောဂေန အတ္တနော အဒါတုကာမတံ သာမိကဿ ဉာပေသိ, ယေန စ သော အဒါတုကာမော အယံ ဝိက္ခိပတီတိ ဉတွာ ဓုရံ နိက္ခိပတိ, တေနေဝ ပယောဂေနဿ အာပတ္တိ. န ဟေတ္ထ ဥပနိက္ခိတ္တဘဏ္ဍေ ပရိယာယေန မုတ္တိ အတ္ထိ. အဒါတုကာမတာယ ဟိ ‘‘ကဒါ တေ ဒိန္နံ, ကတ္ထ တေ [Pg.113] ဒိန္န’’န္တိအာဒိပရိယာယဝစနေနပိ သာမိကဿ ဓုရေနိက္ခိပါပိတေ အာပတ္တိယေဝ. တေနေဝ အဋ္ဌကထာယံ ဝုတ္တံ ‘‘ကိံ တုမှေ ဘဏထ…ပေ… ဥဘိန္နံ ဓုရနိက္ခေပေန ဘိက္ခုနော ပါရာဇိက’’န္တိ. ပရသန္တကဿ ပရေဟိ ဂဏှာပနေ ဧဝ ဟိ ပရိယာယတော မုတ္တိ, န သဗ္ဗတ္ထာတိ ဂဟေတဗ္ဗံ. အတ္တနော ဟတ္ထေ နိက္ခိတ္တတ္တာတိ ဧတ္ထ အတ္တနော ဟတ္ထေ သာမိနာ ဒိန္နတာယ ဘဏ္ဍာဂါရိကဋ္ဌာနေ ဌိတတ္တာ စ ဌာနာစာဝနေပိ နတ္ထိ အဝဟာရော, ထေယျစိတ္တေန ပန ဂဟဏေ ဒုက္ကဋတော န မုစ္စတီတိ ဝေဒိတဗ္ဗံ. ဧသေဝ နယောတိ အဝဟာရော နတ္ထိ, ဘဏ္ဍဒေယျံ ပန ဟောတီတိ အဓိပ္ပာယော.

In the passage, 'Even if he says with his mouth, "I will give it"... up to... a pārājika offense': here, by which action is there an offense? Not by the first action of taking care of the goods, because at that time there is an absence of thievish intent. Nor by the action of saying 'I will give it,' because although a thievish intent is present then, the action is allowable. It is said: Though repeatedly asked by the owner, 'Give it!,' he does not give it, and by whatever action he makes his unwillingness to give known to the owner, and by which the owner, knowing 'This person is unwilling to give, he is prevaricating,' abandons the responsibility—by that very action is his offense. Here, for deposited goods, there is no escape by indirect speech. For, out of unwillingness to give, if the owner is made to abandon the responsibility even by indirect speech such as 'When was it given to you? Where was it given to you?', there is indeed an offense. Therefore it is said in the commentary: 'What are you saying? ... by the abandonment of responsibility by both, it is a pārājika for the bhikkhu.' It should be understood that there is escape by indirect means only when another's property is caused to be taken by others, not in all cases. Here, 'because it was placed in his own hand': because it was given into his own hand by the owner and because he stands in the position of a treasurer, even in displacing it from its location there is no theft. But it should be understood that if he takes it with thievish intent, he is not freed from a dukkaṭa offense. This is the method: there is no theft, but the goods are to be given back. This is the intention.

၅၄. ပဉ္စန္နံ သဟဓမ္မိကာနန္တိ ဘိက္ခုဘိက္ခုနီသိက္ခမာနသာမဏေရသာမဏေရီနံ. ဧတေန န ကေဝလံ ဂိဟီနံ ဧဝ, အထ ခေါ တာပသပရိဗ္ဗာဇကာဒီနမ္ပိ သန္တကံ ပဋိသာမေတုံ န ဝဋ္ဋတီတိ ဒဿေတိ. နဋ္ဌေပိ ဂီဝါ န ဟောတိ, ကသ္မာ? အသမ္ပဋိစ္ဆာပိတတ္တာတိ အတ္ထော. ဒုတိယေ ဧသေဝ နယောတိ ဂီဝါ န ဟောတိ, ကသ္မာ? အဇာနိတတ္တာ. တတိယေ စ ဧသေဝ နယောတိ ဂီဝါ န ဟောတိ, ကသ္မာ? ပဋိက္ခိပိတတ္တာ. ဧတ္ထ စ ကာယေန ဝါ ဝါစာယ ဝါ စိတ္တေန ဝါ ပဋိက္ခိတ္တောပိ ပဋိက္ခိတ္တောယေဝ နာမ ဟောတိ.

54. 'Of the five co-religionists' means of bhikkhus, bhikkhunīs, female probationers, male novices, and female novices. By this he shows that it is not proper to take care of the property not only of householders, but also of others such as ascetics and wanderers. Even if it is lost, he is not liable. Why? The meaning is: because it was not accepted. In the second case, this is the method: he is not liable. Why? Because he did not know. And in the third case, this is the method: he is not liable. Why? Because he rejected it. And here, one who has rejected it by body, or by speech, or by mind is indeed called one who has rejected it.

တဿေဝ ဂီဝါ ဟောတိ, န သေသဘိက္ခူနံ, ကသ္မာ? တဿေဝ ဘဏ္ဍာဂါရိကဿ ဘဏ္ဍာဂါရေ ဣဿရဘာဝတော. ဘဏ္ဍာဂါရိကဿ ဂီဝါ န ဟောတိ အလသဇာတိကဿေဝ ပမာဒေန ဟရိတတ္တာ. ဒုတိယေ ဘဏ္ဍာဂါရိကဿ ဂီဝါ န ဟောတိ တဿ အနာရောစိတတ္တာ. နဋ္ဌေ တဿ ဂီဝါ တေန ဌပိတတ္တာ. တဿေဝ ဂီဝါ, န အညေသံ တေန ဘဏ္ဍာဂါရိကေန သမ္ပဋိစ္ဆိတတ္တာ ဌပိတတ္တာ စ. နတ္ထိ ဂီဝါ တေန ပဋိက္ခိပိတတ္တာ. နဋ္ဌံ သုနဋ္ဌမေဝ ဘဏ္ဍာဂါရိကဿ အသမ္ပဋိစ္ဆာပနတော. နဋ္ဌေ ဂီဝါ တေန ဌပိတတ္တာ. သဗ္ဗံ တဿ ဂီဝါ တဿ ဘဏ္ဍာဂါရိကဿ ပမာဒေန ဟရဏတော. တတ္ထေဝ ဥပစာရေ ဝိဇ္ဇမာနေတိ ဘဏ္ဍာဂါရိကဿ သမီပေယေဝ ဥစ္စာရပဿာဝဋ္ဌာနေ ဝိဇ္ဇမာနေ.

The liability is his alone, not the other monks'. Why? Because that very storekeeper has authority in the storehouse. The storekeeper has no liability, as it was taken due to the negligence of the one who is of a lazy nature. In the second case, the storekeeper has no liability because it was not reported to him. When it is lost, the liability is his because it was placed there by him. The liability is his alone, not others', because it was accepted and placed there by that storekeeper. There is no liability because it was refused by him. What is lost is well and truly lost because the storekeeper did not accept it. When it is lost, the liability is his because it was placed there by him. The entire liability is his because it was taken due to that storekeeper's negligence. ‘Being present right there in the vicinity’ means being present in the place for urination and defecation near the storekeeper.

၅၅. မယိ [Pg.114] စ မတေ သံဃဿ စ သေနာသနေ ဝိနဋ္ဌေတိ ဧတ္ထ ကေဝလံ သံဃဿ သေနာသနံ မာ ဝိနဿီတိ ဣမိနာ အဓိပ္ပာယေန ဝိဝရိတုမ္ပိ ဝဋ္ဋတိယေဝါတိ ဝဒန္တိ. ‘‘တံ မာရေဿာမီ’’တိ ဧတ္တကေ ဝုတ္တေပိ ဝိဝရိတုံ ဝဋ္ဋတိ ‘‘ဂိလာနပက္ခေ ဌိတတ္တာ အဝိသယော’’တိ ဝုတ္တတ္တာ. မရဏတော ဟိ ပရံ ဂေလညံ အဝိသယတ္တဉ္စ နတ္ထိ. ‘‘ဒွါရံ ဆိန္ဒိတွာ ဟရိဿာမာ’’တိ ဧတ္တကေ ဝုတ္တေပိ ဝိဝရိတုံ ဝဋ္ဋတိယေဝ. သဟာယေဟိ ဘဝိတဗ္ဗန္တိ တေဟိပိ ဘိက္ခာစာရာဒီဟိ ပရိယေသိတွာ အတ္တနော သန္တကမ္ပိ ကိဉ္စိ ကိဉ္စိ ဒါတဗ္ဗန္တိ ဝုတ္တံ ဟောတိ. အယဉှိ သာမီစီတိ ဘဏ္ဍာဂါရေ ဝသန္တာနံ ဣဒံ ဝတ္တံ. လောလမဟာထေရောတိ မန္ဒော မောမူဟော အာကိဏ္ဏဝိဟာရီ သဒါ ကီဠာပသုတော ဝါ မဟာထေရော.

55. Regarding the statement ‘And when I die, the Sangha’s lodging may be destroyed,’ they say that here it is indeed permissible to open up with the sole intention, ‘May the Sangha’s lodging not be destroyed.’ Even when just this much is said, ‘I will kill him,’ it is permissible to open up, because it is said, ‘Since he stands on the side of the sick, it is not a case for an offense.’ For beyond death there is neither sickness nor a state of being not a case for an offense. Even when just this much is said, ‘We will break down the door and take it,’ it is indeed permissible to open up. ‘One should have companions’: this means it is said that they too, having sought by means of the almsround and so on, should give whatever little they themselves own. This is the proper conduct; this is the duty for those dwelling in the storehouse. A ‘fickle elder’ means an elder who is slow, utterly deluded, of confused behavior, or always intent on play.

၅၆. ဣတရေဟီတိ တသ္မိံယေဝ ဂဗ္ဘေ ဝသန္တေဟိ ဘိက္ခူဟိ. ဝိဟာရရက္ခဏဝါရေ နိယုတ္တော ဝိဟာရဝါရိကော, ဝုဍ္ဎပဋိပါဋိယာ အတ္တနော ဝါရေ ဝိဟာရရက္ခဏကော. နိဝါပန္တိ ဘတ္တဝေတနံ. စောရာနံ ပဋိပထံ ဂတေသူတိ စောရာနံ အာဂမနံ ဉတွာ ‘‘ပဌမတရံယေဝ ဂန္တွာ သဒ္ဒံ ကရိဿာမာ’’တိ စောရာနံ အဘိမုခံ ဂတေသု. ‘‘စောရေဟိ ဟဋဘဏ္ဍံ အာဟရိဿာမာ’’တိ တေသံ အနုပထံ ဂတေသုပိ ဧသေဝ နယော. နိဗဒ္ဓံ ကတွာတိ ‘‘အသုကကုလေ ယာဂုဘတ္တံ ဝိဟာရဝါရိကာနံယေဝါ’’တိ ဧဝံ နိယမနံ ကတွာ. ဒွေ တိဿော ယာဂုသလာကာ စ စတ္တာရိ ပဉ္စ သလာကဘတ္တာနိ စ လဘမာနောဝါတိ ဣဒံ နိဒဿနမတ္တံ, တတော ဦနံ ဝါ ဟောတု အဓိကံ ဝါ, အတ္တနော စ ဝေယျာဝစ္စကရဿ စ ယာပနမတ္တံ လဘနမေဝ ပမာဏန္တိ ဂဟေတဗ္ဗံ. နိဿိတကေ ဇဂ္ဂါပေန္တီတိ အတ္တနော အတ္တနော နိဿိတကေ ဘိက္ခာစရိယာယ ပေါသေန္တာ နိဿိတကေဟိ ဝိဟာရံ ဇဂ္ဂါပေန္တိ. အသဟာယဿာတိ သဟာယရဟိတဿ. ‘‘အသဟာယဿ အဒုတိယဿာ’’တိ ပါဌော ယုတ္တော. ပစ္ဆိမံ ပုရိမဿေဝ ဝေဝစနံ. အသဟာယဿ ဝါ အတ္တဒုတိယဿ ဝါတိ [Pg.115] ဣမသ္မိံ ပန ပါဌေ ဧကေန အာနီတံ ဒွိန္နံ နပ္ပဟောတီတိ အတ္တဒုတိယဿပိ ဝါရော နိဝါရိတောတိ ဝဒန္တိ, တံ ‘‘ယဿ သဘာဂေါ ဘိက္ခု ဘတ္တံ အာနေတွာ ဒါတာ နတ္ထီ’’တိ ဣမိနာ န သမေတိ, ဝီမံသိတဗ္ဗံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၁၁၂) ပန ‘‘အတ္တဒုတိယဿာတိ အပ္ပိစ္ဆဿ. အတ္တာသရီရမေဝ ဒုတိယော, န အညောတိ ဟိ အတ္တဒုတိယော, တဒုဘယဿပိ အတ္ထဿ ဝိဘာဝနံ ‘ယဿာ’တိအာဒိ. ဧတေန သဗ္ဗေန ဧကေကဿ ဝါရော န ပါပေတဗ္ဗောတိ ဒဿေတီ’’တိ ဝုတ္တံ.

56. ‘By others’ means by the monks dwelling in that very same chamber. A `vihāravārika` is one appointed for a turn of guarding the monastery; a `vihārarakkhaṇaka` is one who guards the monastery on his own turn according to the order of seniority. ‘They provide’ means a food-wage. ‘When they have gone on the path of the thieves’ means, having learned of the thieves’ arrival and thinking, ‘We will go first and make a sound,’ they have gone to face the thieves. The same principle applies when they have gone in pursuit of them, thinking, ‘We will bring back the goods stolen by the thieves.’ ‘Having made it a fixed arrangement’ means having made a rule thus: ‘Gruel and rice from such-and-such a family are for the monastery-keepers only.’ ‘Receiving two or three ticket-portions of gruel and four or five ticket-meals’ is just an illustration; it should be understood that whether it is less or more than that, the measure is just what is sufficient to support oneself and one’s attendant. ‘They have their dependents guard’ means that, while supporting their own dependents by means of the almsround, they have the dependents guard the monastery. ‘Of one without a companion’ means of one who is without an associate. The reading ‘of one without a companion, without a second’ is correct. The latter is a synonym of the former. But in the reading ‘of one without a companion or with only oneself as a second,’ some say that since what is brought by one is not sufficient for two, the turn is denied even for one who has only himself as a second. This does not agree with the statement, ‘for whom there is no participating bhikkhu to bring and give him food,’ and should be investigated. In the Vimativinodanī, however, it is said: ‘“With only oneself as a second” means of one with few wishes. For one’s own body is the second, not another; hence “with oneself as a second.” The clarification of the meaning of both these is the phrase beginning “for whom….” By all this it is shown that a turn should not be assigned to each one individually.’

ပါကဝတ္တတ္ထာယာတိ နိစ္စံ ပစိတဗ္ဗယာဂုဘတ္တသင်္ခါတဝတ္တတ္ထာယ. ဌပေန္တီတိ ဒါယကာ ဌပေန္တိ. တံ ဂဟေတွာတိ တံ အာရာမိကာဒီဟိ ဒီယမာနံ ဘာဂံ ဂဟေတွာ. ဥပဇီဝန္တေန ဌာတဗ္ဗန္တိ အဗ္ဘောကာသိကရုက္ခမူလိကေနပိ ပါကဝတ္တံ ဥပနိဿာယ ဇီဝန္တေန အတ္တနော ပတ္တစီဝရရက္ခဏတ္ထာယ ဝိဟာရဝါရေ သမ္ပတ္တေ ဌာတဗ္ဗံ. န ဂါဟာပေတဗ္ဗောတိ ဧတ္ထ ယဿ အဗ္ဘောကာသိကဿပိ အတ္တနော အဓိကပရိက္ခာရော စေ ဌပိတော အတ္ထိ, စီဝရာဒိသံဃိကဘာဂေပိ အာလယော အတ္ထိ, သောပိ ဂါဟာပေတဗ္ဗော. ပရိပုစ္ဆန္တိ ပုစ္ဆိတပဉှဝိဿဇ္ဇနံ, အဋ္ဌကထံ ဝါ. ဒိဂုဏန္တိ အညေဟိ လဗ္ဘမာနတော ဒွိဂုဏံ. ပက္ခဝါရေနာတိ အဍ္ဎမာသဝါရေန.

‘For the sake of the cooking duty’ means for the sake of the duty designated as the constant cooking of gruel and rice. ‘They set it aside’ means the donors set it aside. ‘Having taken that’ means having taken the share given by monastery attendants and others. ‘One who lives in dependence on it should stay’: even one who dwells in the open or at the foot of a tree, who lives in dependence on the cooking duty, should stay when his turn for the monastery arrives, in order to protect his own bowl and robes. ‘He should not be made to take his turn’: here, if even an open-air dweller has his own extra requisites set aside and also has an attachment to the Sangha’s share of robes and so on, he too should be made to take his turn. ‘They ask questions’ refers to the answering of questions asked, or the commentary. ‘Double’ means twice what is received by others. ‘By a fortnightly turn’ means by a half-monthly turn.

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus in the Vinayālaṅkāra, a commentary on the Vinayasaṅgaha,

ဘဏ္ဍပဋိသာမနဝိနိစ္ဆယကထာလင်္ကာရော နာမ

the Ornament of the Discourse on the Judgment concerning the Concealment of Goods,

ဒသမော ပရိစ္ဆေဒေါ.

the Tenth Chapter.

၁၁. ကယဝိက္ကယသမာပတ္တိဝိနိစ္ဆယကထာ

11. Discussion on the Judgment Concerning Engaging in Buying and Selling

၅၇. ဧဝံ ဘဏ္ဍပဋိသာမနဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ကယဝိက္ကယဝိနိစ္ဆယံ ကထေန္တော ‘‘ကယဝိက္ကယသမာပတ္တီ’’တိအာဒိမာဟ. တတ္ထ ကယနံ ကယော, ပရဘဏ္ဍဿ ဂဟဏံ, ဝိက္ကယနံ [Pg.116] ဝိက္ကယော, သကဘဏ္ဍဿ ဒါနံ, ကယော စ ဝိက္ကယော စ ကယဝိက္ကယံ. သမာပဇ္ဇနံ သမာပတ္တိ, တဿ ဒုဝိဓဿ ကိရိယဿ ကရဏံ. တဿရူပံ ဒဿေတိ ‘‘ဣမိနာ’’တိအာဒိနာ.

57. Having thus explained the judgment concerning the concealment of goods, now, explaining the judgment concerning buying and selling, he says what begins with 'engaging in buying and selling.' Therein, buying is the acquisition of another's goods; selling is the giving of one's own goods. Buying and selling together are 'buying-and-selling.' Undertaking is the performance of this twofold activity. He shows its nature with 'by this,' and so on.

သေသဉာတကေသု သဒ္ဓါဒေယျဝိနိပါတသမ္ဘဝတော တဒဘာဝဋ္ဌာနမ္ပိ ဒဿေတုံ ‘‘မာတရံ ဝါ ပန ပိတရံ ဝါ’’တိအာဒိ ဝုတ္တံ. တေန ဝိညတ္တိသဒ္ဓါဒေယျဝိနိပါတနဉ္စ န ဟောတိ ‘‘ဣမိနာ ဣဒံ ဒေဟီ’’တိ ဝဒန္တောတိ ဒဿေတိ, ကယဝိက္ကယံ ပန အာပဇ္ဇတိ ‘‘ဣမိနာ ဣဒံ ဒေဟီ’’တိ ဝဒန္တောတိ ဒဿေတိ. ဣမိနာ စ ဥပရိ အညာတကန္တျာဒိနာ စ သေသဉာတကံ ‘‘ဣမံ ဒေဟီ’’တိ ဝဒတော ဝိညတ္တိ န ဟောတိ, ‘‘ဣမံ ဂဏှာဟီ’’တိ ပန ဒဒတော သဒ္ဓါဒေယျဝိနိပါတနံ, ‘‘ဣမိနာ ဣမံ ဒေဟီ’’တိ ကယဝိက္ကယံ အာပဇ္ဇတော နိဿဂ္ဂိယန္တိ အယမ္ပိ အတ္ထော ဒဿိတော ဟောတိ မိဂပဒဝလဉ္ဇနနျာယေန. တသ္မာဣစ္စာဒိကေပိ ‘‘မာတာပိတူဟိ သဒ္ဓိံ ကယဝိက္ကယံ, သေသဉာတကေဟိ သဒ္ဓိံ ဒွေ အာပတ္တိယော, အညာတကေဟိ သဒ္ဓိံ တိဿော အာပတ္တိယော’’တိ ဝတ္တဗ္ဗေ တေနေဝ နျာယေန ဉာတုံ သက္ကာတိ ကတွာ န ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ, အညထာ အဗျာပိတဒေါသော သိယာ.

To show, in regard to other relatives, the possibility of destroying a gift of faith and also the case where this is absent, what begins with 'or to one's mother or father' is said. By this he shows that when one says, 'Give this for this,' there is no offense of requesting nor destruction of a gift of faith, but one does fall into an offense of buying and selling. And by this, and by what is said above beginning with 'an unrelated woman,' when one says to another relative, 'Give this,' there is no offense of requesting; but when one gives saying, 'Take this,' there is destruction of a gift of faith. For one who engages in buying and selling by saying, 'Give this for this,' it becomes an offense entailing forfeiture. This meaning is also shown by the analogy of tracing the deer's track. Therefore, it should be understood that although it should be stated, 'With parents, only buying and selling; with other relatives, two offenses; with unrelated persons, three offenses,' it is not stated because it can be known by that same method; otherwise, there would be the fault of non-inclusiveness.

‘‘ဣဒံ ဘတ္တံ ဘုဉ္ဇိတွာ ဣဒံ ကရောထာ’’တိ ဝုတ္တေ ပုဗ္ဗာပရသမ္ဗန္ဓာယ ကိရိယာယ ဝုတ္တတ္တာ ‘‘ဣမိနာ ဣဒံ ဒေဟီ’’တိ ဝုတ္တသဒိသံ ဟောတိ. ဣဒံ ဘတ္တံ ဘုဉ္ဇ, ဣဒံ နာမ ကရောဟီ’’တိ ဝါ, ‘‘ဣဒံ ဘတ္တံ ဘုတ္တောသိ, ဣဒံ နာမ ကရောဟိ, ဣဒံ ဘတ္တံ ဘုဉ္ဇိဿသိ, ဣဒံ နာမ ကရောဟီ’’တိ ပန ဝုတ္တေ အသမ္ဗန္ဓာယ ကိရိယာယ ဝုတ္တတ္တာ ကယဝိက္ကယော န ဟောတိ. ဝိဃာသာဒါနံ ဘတ္တဒါနေ စ အနပေက္ခတ္တာ သဒ္ဓါဒေယျဝိနိပါတနံ န ဟောတိ, ကာရာပနေ ဟတ္ထကမ္မမတ္တတ္တာ ဝိညတ္တိ န ဟောတိ, တသ္မာ ဝဋ္ဋတိ. ‘‘ဧတ္ထ စာ’’တိအာဒိနာ အသတိပိ နိဿဂ္ဂိယဝတ္ထုမှိ ပါစိတ္တိယံ ဒေသေတဗ္ဗန္တိ ဒဿေတိ.

When it is said, 'Having eaten this food, do this,' since it is said with the actions connected before and after, it is similar to saying, 'Give this for this.' But when it is said, 'Eat this food, do such-and-such work,' or, 'You have eaten this food, do such-and-such work; you will eat this food, do such-and-such work,' since it is said with the actions unconnected, there is no buying and selling. Because the taking of leftovers and the giving of food are without mutual expectation, there is no destruction of what is given in faith. Since causing it to be done is merely a matter of manual labor, there is no offense of requesting; thus it is allowable. By 'And here…' and so on, he shows that even when there is no object entailing forfeiture, a pācittiya offense should be confessed.

အဂ္ဃံ ပုစ္ဆိတုံ ဝဋ္ဋတိ, ဧတ္တာဝတာ ကယဝိက္ကယော န ဟောတီတိ အတ္ထော. ဂဏှိတုံ ဝဋ္ဋတီတိ ‘‘ဣမိနာ ဣဒံ ဒေဟီ’’တိ အဝုတ္တတ္တာ [Pg.117] ကယဝိက္ကယော န ဟောတိ, မူလဿ အတ္ထိတာယ ဝိညတ္တိပိ န ဟောတိ. ပတ္တော န ဂဟေတဗ္ဗော ပရဘဏ္ဍဿ မဟဂ္ဃတာယ. ဧဝံ သတိ ကထံ ကာတဗ္ဗောတိ အာဟ ‘‘မမ ဝတ္ထု အပ္ပဂ္ဃန္တိ အာစိက္ခိတဗ္ဗ’’န္တိ. ဘဏ္ဍံ အဂ္ဃာပေတွာ ကာရေတဗ္ဗတံ အာပဇ္ဇတိ ထေယျာဝဟာရသမ္ဘဝတော, ဦနမာသကံ စေ အဂ္ဃတိ, ဒုက္ကဋံ. မာသကတော ပဋ္ဌာယ ယာဝ ဦနပဉ္စမာသကံ စေ အဂ္ဃတိ, ထုလ္လစ္စယံ. ပဉ္စမာသကံ စေ အဂ္ဃတိ, ပါရာဇိကန္တိ ဝုတ္တံ ဟောတိ. ဒေတိ, ဝဋ္ဋတိ ပုညတ္ထာယ ဒိန္နတ္တာ အဓိကဿ. ကပ္ပိယကာရကဿ ပန…ပေ… ဝဋ္ဋတိ ဥဘတော ကပ္ပိယဘဏ္ဍတ္တာ. ဧကတော ဥဘတော ဝါ စေ အကပ္ပိယဘဏ္ဍံ ဟောတိ, န ဝဋ္ဋတိ. ‘‘မာ ဂဏှာဟီ’’တိ ဝတ္တဗ္ဗော, ကသ္မာ? ကပ္ပိယကာရကဿ အဆေကတ္တာ.

It is allowable to ask the price; the meaning is that by just this much, there is no buying and selling. It is allowable to take it: because 'Give this for this' is not said, there is no buying and selling; and because there is a price, there is also no offense of requesting. A bowl should not be taken because the other person's goods are of high value. This being so, what should be done? He said: 'One should declare, "My item is of little value."' Having had the goods valued, one incurs an offense that must be dealt with because of the possibility of theft: if it is worth less than a māsaka, it is a dukkaṭa offense; if it is worth from a māsaka up to less than five māsakas, it is a thullaccaya offense; if it is worth five māsakas, it is said to be a pārājika offense. He gives it; this is allowable because it is given for the sake of merit, even if it is in excess. But for a steward… it is allowable because the goods on both sides are allowable. If the goods on one or both sides are unallowable, it is not allowable. One should say, 'Do not take it.' Why? Because the steward is unskilled.

အညေန အပ္ပဋိဂ္ဂဟိတေန အတ္ထော, ကသ္မာ? သတ္တာဟကာလိကတ္တာ တေလဿ. ပဋိဂ္ဂဟိတတေလံ သတ္တာဟပရမံ ဧဝ ဌပေတဗ္ဗံ, တသ္မာ တတော ပရံ ဌပိတုကာမဿ အပ္ပဋိဂ္ဂဟိတတေလေန အတ္ထော ဟောတိ. အပ္ပဋိဂ္ဂဟိတံ ဒူသေယျ, အနိယမိတကာလံ အပ္ပဋိဂ္ဂဟိတတေလံ နာဠိယံ အဝသိဋ္ဌပဋိဂ္ဂဟိတတေလံ အတ္တနော ကာလံ ဝတ္တာပေယျ.

There is a need for other, unaccepted oil. Why? Because oil is a seven-day tonic. Accepted oil should be kept for a maximum of seven days; therefore, one who wishes to keep it beyond that has a need for unaccepted oil. The unaccepted oil would be corrupted, since the accepted oil remaining in the container would cause the unaccepted oil, which has no time limit, to take on its own time limit.

၅၈. ဣဒံ ပတ္တစတုက္ကံ ဝေဒိတဗ္ဗန္တိ အကပ္ပိယပတ္တစတုက္ကံ ဝုတ္တံ, ပဉ္စမော ပန ကပ္ပိယော. တေန ဝက္ခတိ ‘‘အယံ ပတ္တော သဗ္ဗကပ္ပိယော ဗုဒ္ဓါနမ္ပိ ပရိဘောဂါရဟော’’တိ. အယံ ပတ္တော မဟာအကပ္ပိယော နာမ, ကသ္မာ? ရူပိယံ ဥဂ္ဂဏှိတွာ အယဗီဇံ သမုဋ္ဌာပေတွာ တေန လောဟေန ပတ္တဿ ကာရိတတ္တာ, ဧဝံ ဗီဇတော ပဋ္ဌာယ ဒူသိတတ္တာ. ယထာ စ တတိယပါရာဇိကဝိသယေ ထာဝရပယောဂေသု ပါသသူလာဒီသု မူလတော ပဋ္ဌာယ ကာရိတေသု ကိသ္မိဉ္စိ ဒဏ္ဍမတ္တေ ဝါ ဝါကမတ္တေ ဝါ အဝသိဋ္ဌေ သတိ န မုစ္စတိ, သဗ္ဗသ္မိံ နဋ္ဌေယေဝ မုစ္စတိ, ဧဝမိဓာပိ ဗီဇတော [Pg.118] ပဋ္ဌာယ ကတတ္တာ တသ္မိံ ပတ္တေ ကိသ္မိဉ္စိ ပတ္တေ အဝသိဋ္ဌေပိ ကပ္ပိယော ဘဝိတုံ န သက္ကာ. တထာ စ ဝက္ခတိ ‘‘သစေပိ တံ ဝိနာသေတွာ ထာလကံ ကာရေတိ, တမ္ပိ အကပ္ပိယ’’န္တျာဒိ. ဧဝံ သန္တေပိ ဒုတိယပတ္တေ ဝိယ မူလေ စ မူလဿာမိကာနံ, ပတ္တေ စ ပတ္တဿာမိကာနံ ဒိန္နေ ကပ္ပိယော ကာတုံ သက္ကာ ဘဝေယျ နု ခေါတိ အာသင်္ကာယမာဟ ‘‘န သက္ကာ ကေနစိ ဥပါယေန ကပ္ပိယော ကာတု’’န္တိ. တဿတ္ထော – ဒုတိယပတ္တံ ရူပိယံ ပဋိဂ္ဂဏှိတွာ ဂိဟီဟိ ပရိနိဋ္ဌာပိတမေဝ ကိဏာတိ, န ဗီဇတော ပဋ္ဌာယ ဒူသေတိ, တသ္မာ ဒုတိယပတ္တော ကပ္ပိယော ကာတုံ သက္ကာ, ဣဓ ပန ဗီဇတော ပဋ္ဌာယ ဒူသိတတ္တာ တေန ဘိက္ခုနာ တံ ပတ္တံ ပုန အယပါသာဏဗီဇံ ကာတုံ အသက္ကုဏေယျတ္တာ, ပဋိဂ္ဂဟိတရူပိယဿ စ ဝဠဉ္ဇိတတ္တာ ပုန သာမိကာနံ ဒါတုံ အသက္ကုဏေယျတ္တာ န သက္ကာ ကေနစိ ဥပါယေန ကပ္ပိယော ကာတုန္တိ.

58. This set of four bowls should be known; the set of four unallowable bowls is spoken of, but the fifth is allowable. Therefore, it will be said: 'This bowl is entirely allowable and fit for use even by the Buddhas.' This bowl is called the 'greatly unallowable' one. Why? Because, having accepted money, one has iron ore produced and has the bowl made from that metal. Thus, it is spoiled from its very origin. Just as in the case of the third pārājika offense, with regard to fixed contraptions like snare-poles or stakes made from the beginning, if even only a piece of the stick or a strip of the bark remains, one is not freed from the offense; only when the whole thing is destroyed is one freed. So too here, since it was made from its very origin, even if any part of that bowl remains, it cannot become allowable. And it will be said further: 'Even if one destroys it and has a plate made from it, that too is unallowable,' and so on. Even so, one might wonder: 'As with the second bowl, could it perhaps be made allowable if the price were given to the owners of the price and the bowl to the owners of the bowl?' Doubting this, it is said: 'It cannot be made allowable by any means.' The meaning is this: In the case of the second bowl, one buys a bowl that has already been finished by laypeople; one does not spoil it from its origin. Therefore, the second bowl can be made allowable. But here, because it is spoiled from its origin, and because the bhikkhu is unable to turn that bowl back into iron ore, and because he is unable to return the accepted money to its owners since it has been spent, it cannot be made allowable by any means.

ဣဒါနိ တံ အသက္ကုဏေယျတ္တံ အညေန ပကာရေန ဝိတ္ထာရေတုံ ‘‘သစေပီ’’တိအာဒိမာဟ. ဣမိနာ ကိဉ္စိပိ အယဝတ္ထုမှိ အဝသိဋ္ဌေ သတိ အကပ္ပိယောဝ ဟောတီတိ ဒဿေတိ. တေန ဝုတ္တံ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၅၉၁) ‘‘ရူပိယံ ဥဂ္ဂဏှိတွာတိ ဣဒံ ဥက္ကဋ္ဌဝသေန ဝုတ္တံ, မုတ္တာဒိဒုက္ကဋဝတ္ထုမ္ပိ ဥဂ္ဂဏှိတွာ ကာရိတမ္ပိ ပဉ္စန္နံ န ဝဋ္ဋတိ ဧဝ. သမုဋ္ဌာပေတီတိ သယံ ဂန္တွာ ဝါ ‘ဣမံ ကဟာပဏာဒိံ ကမ္မကာရာနံ ဒတွာ ဗီဇံ သမုဋ္ဌာပေဟီ’တိ အညံ အာဏာပေတွာ ဝါ သမုဋ္ဌာပေတိ. မဟာအကပ္ပိယောတိ အတ္တနာဝ ဗီဇတော ပဋ္ဌာယ ဒူသိတတ္တာ အညဿ မူလဿာမိကဿ အဘာဝတော ဝုတ္တံ. သော ဟိ စောရေဟိ အစ္ဆိန္နောပိ ပုန လဒ္ဓေါ ဇာနန္တဿ ကဿစီပိ န ဝဋ္ဋတိ. ယဒိ ဟိ ဝဋ္ဋေယျ, တဠာကာဒီသု ဝိယ ‘အစ္ဆိန္နော ဝဋ္ဋတီ’တိ အာစရိယာ ဝဒေယျုံ. န သက္ကာ ကေနစိ ဥပါယေနာတိ သံဃဿ ဝိဿဇ္ဇနေန စောရာဒိအစ္ဆိန္ဒနေနပိ ကပ္ပိယော ကာတုံ န သက္ကာ, ဣဒဉ္စ တေန ရူပေန [Pg.119] ဌိတံ တမ္မူလကေန ဝတ္ထမုတ္တာဒိရူပေန ဌိတဉ္စ သန္ဓာယ ဝုတ္တံ. ဒုက္ကဋဝတ္ထုမ္ပိ ဟိ တမ္မူလကကပ္ပိယဝတ္ထု စ န သက္ကာ ကေနစိ တေန ရူပေန ကပ္ပိယံ ကာတုံ. ယဒိ ပန သော ဘိက္ခု တေန ကပ္ပိယဝတ္ထုနာ, ဒုက္ကဋဝတ္ထုနာ ဝါ ပုန ရူပိယံ စေတာပေယျ, တံ ရူပိယံ နိဿဇ္ဇာပေတွာ အညေသံ ကပ္ပိယံ ကာတုမ္ပိ သက္ကာ ဘဝေယျာတိ ဒဋ္ဌဗ္ဗ’’န္တိ. ယံ ပန သာရတ္ထဒီပနိယံ ပပဉ္စိတံ, ယဉ္စ တမေဝ ဂဟေတွာ ပေါရာဏဋီကာယံ ပပဉ္စိတံ, တံ ဝိတ္ထာရေတွာ ဝုစ္စမာနံ အတိဝိတ္ထာရိတဉ္စ ဘဝိဿတိ, သောတူနဉ္စ ဒုဗ္ဗိညေယျံ, တသ္မာ ဧတ္တကမေဝ ဝဒိမှ, အတ္ထိကေဟိ ပန တေသု တေသု ပကရဏေသု ဩလောကေတွာ ဂဟေတဗ္ဗန္တိ.

Now, to elaborate on that impossibility in another way, it is said what begins with 'Even if…' By this it is shown that if any part of the iron object remains, it is still unallowable. Therefore, it is stated in the Vimativinodanī: ''Having accepted money'—this is said as the most serious case. Even if one accepts an item entailing a dukkaṭa offense, such as a pearl, and has something made, it is not allowable for the five fellow practitioners. 'Causes to produce' means one either goes oneself or commands another, saying, 'Give these kahāpaṇas, etc., to the workers and have the raw material produced.' 'Greatly unallowable' is said because it is spoiled from the very seed by oneself, and because there is no other owner of the price. For even if it is stolen by thieves and later recovered, it is not allowable for anyone who knows its origin. If it were allowable, the teachers would say, 'If stolen, it is allowable,' as in the case of ponds, etc. 'Cannot be made allowable by any means' means it cannot be made allowable even by relinquishment to the Sangha or by being stolen by thieves, etc. And this is said with reference both to what remains in that form and to what is rooted in it remaining in the form of cloth, pearls, etc. For an item entailing a dukkaṭa offense and an allowable item rooted in it cannot be made allowable by any means while remaining in that form. However, it should be understood that if that bhikkhu should have that allowable item or that item entailing a dukkaṭa offense exchanged again for money, that money should be forfeited, and it might then be possible to make it allowable for others.' As for what is elaborated in the Sāratthadīpanī, and what is further elaborated in the ancient subcommentary by taking up that same point, to explain it by expanding on it would become excessively long and difficult for listeners to understand. Therefore, we have said only this much. Those who are interested should look into those respective treatises and grasp it from there.

ဒုတိယပတ္တေ ပဉ္စန္နမ္ပိ သဟဓမ္မိကာနံ န ကပ္ပတီတိ ရူပိယဿ ပဋိဂ္ဂဟိတတ္တာ, ကယဝိက္ကယဿ စ ကတတ္တာ. သက္ကာ ပန ကပ္ပိယော ကာတုန္တိ ဂိဟီဟိ ပရိနိဋ္ဌာပိတပတ္တဿေဝ ကိဏိတတ္တာ, ဗီဇတော ပဋ္ဌာယ အဒူသိတတ္တာ, မူလမူလဿာမိကာနဉ္စ ပတ္တပတ္တဿာမိကာနဉ္စ ဝိဇ္ဇမာနတ္တာ. ယထာ ပန သက္ကာ ဟောတိ, တံ ဒဿေတုံ ‘‘မူလေ’’တိအာဒိမာဟ.

Regarding the second bowl, it is not allowable for any of the five fellow practitioners because money was accepted and a purchase and sale was made. However, it can be made allowable because a bowl already finished by laypeople was purchased, because it was not spoiled from its origin, and because the price, the owners of the price, the bowl, and the owners of the bowl exist. To show how it can be made allowable, it is said what begins with 'The price…,' etc.

တတိယပတ္တေ သဒိသောယေဝါတိ ‘‘ပဉ္စန္နမ္ပိ သဟဓမ္မိကာနံ န ဝဋ္ဋတိ, သက္ကာ ပန ကပ္ပိယော ကာတု’’န္တိ ဣမံ နယံ နိဒ္ဒိသတိ. နနု တတိယပတ္တော ကပ္ပိယဝေါဟာရေန ဂဟိတော, အထ ကသ္မာ အကပ္ပိယောတိ စောဒနံ သန္ဓာယာဟ ‘‘ကပ္ပိယဝေါဟာရေန ဂဟိတောပိ ဒုတိယပတ္တသဒိသောယေဝ, မူလဿ သမ္ပဋိစ္ဆိတတ္တာ အကပ္ပိယော’’တိ. ဒုတိယစောဒနံ ပန သယမေဝ ဝဒတိ. ဧတ္ထ စ ‘‘ဒုတိယပတ္တသဒိသောယေဝါ’’တိ ဝုတ္တတ္တာ မူလေ စ မူလဿာမိကာနံ, ပတ္တေ စ ပတ္တဿာမိကာနံ ဒိန္နေ ကပ္ပိယော ဟောတိ, ကပ္ပိယဘဏ္ဍံ ဒတွာ ဂဟေတွာ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတီတိ ဒဋ္ဌဗ္ဗော. မူလဿ အနိဿဋ္ဌတ္တာတိ ယေန ဥဂ္ဂဟိတမူလေန ပတ္တော ကီတော, တဿ မူလဿ သံဃမဇ္ဈေ အနိဿဋ္ဌတ္တာ. ဧတေန ရူပိယမေဝ နိဿဇ္ဇိတဗ္ဗံ, န တမ္မူလကံ အရူပိယန္တိ [Pg.120] ဒဿေတိ. ယဒိ ဟိ တေန သမ္ပဋိစ္ဆိတမူလံ သံဃမဇ္ဈေ နိဿဋ္ဌံ သိယာ, တေန ကပ္ပိယေန ကမ္မေန အာရာမိကာဒီဟိ ဂဟေတွာ ဒိန္နပတ္တော ရူပိယပဋိဂ္ဂါဟကံ ဌပေတွာ သေသာနံ ဝဋ္ဋေယျ.

‘Regarding the third bowl, it is just like the second.’ This indicates the principle that ‘it is not allowable for any of the five fellow practitioners, but it is possible to make it allowable.’ Now, was the third bowl not acquired through an allowable transaction? Then why is it unallowable? Addressing this objection, it is said: ‘Even though acquired through an allowable transaction, it is still just like the second bowl; because the price was accepted, it is unallowable.’ But the second objection is stated by himself. And here, because it is said, ‘it is just like the second bowl,’ it becomes allowable if the price is given to the owners of the price and the bowl is given to the owners of the bowl. It should be understood that it is permissible to use it after having given an allowable item and received it. ‘Because the price was not surrendered’ means: because that price with which the bowl was bought was not surrendered in the midst of the Sangha. This shows that only the money must be surrendered, not the non-monetary item acquired with it. For if that accepted price had been surrendered in the midst of the Sangha, the bowl, having been acquired and given by monastery attendants and others through that allowable transaction, would be allowable for the others, excluding the one who accepted the money.

စတုတ္ထပတ္တေ ဒုဗ္ဗိစာရိတတ္တာတိ ‘‘ဣမေ ကဟာပဏေ ဒတွာ ဣဒံ ဒေဟီ’’တိ ဂဟိတတ္တာ ဂိဟိသန္တကာနံ ကဟာပဏာနံ ဒုဋ္ဌုဝိစာရိတတ္တာ ဧတဿ ဝိစာရဏကဿ ဘိက္ခုနော ဧဝ န ဝဋ္ဋတီတိ အတ္ထော. မူလဿ အသမ္ပဋိစ္ဆိတတ္တာတိ ဧတေန မူလဿ ဂိဟိသန္တကတ္တံ ဒဿေတိ, တေနေဝ ပတ္တဿ ရူပိယသံဝေါဟာရေန အနုပ္ပန္နတဉ္စ ဒဿေတိ, တေန စ တဿ ပတ္တဿ နိဿဇ္ဇိယာဘာဝံ, ဘိက္ခုဿ စ ပါစိတ္တိယာဘာဝံ ဒီပေတိ, တေန စ ဒုဗ္ဗိစာရိတမတ္တေန ဒုက္ကဋမတ္တဘာဝံ ပကာသေတိ. နိဿဇ္ဇီတိ ဣဒဉ္စ ဒါနဝသေန ဝုတ္တံ, န ဝိနယကမ္မဝသေန. တေနေဝ စ ‘‘သပ္ပိဿ ပူရာပေတွာ’’တိ ဝုတ္တံ.

Regarding the fourth bowl, ‘because of improper conduct’ means: because it was acquired by saying, ‘Having given these kahāpaṇas, give me this,’ the laypersons’ kahāpaṇas were badly handled; therefore, it is not allowable for this bhikkhu who handled them. ‘Because the price was not accepted’: this shows that the price belonged to the laypersons. Thereby it also shows that the bowl did not arise from a transaction involving money, and by that it clarifies that the bowl is not to be forfeited and that there is no pācittiya offense for the bhikkhu. And by that it reveals that there is only a dukkaṭa offense on account of the mere improper conduct. ‘He should give it up’: this is said in the sense of giving, not in the sense of a formal Vinaya act. For that same reason it is said, ‘having had it filled with ghee.’

ပဉ္စမပတ္တေ သဗ္ဗကပ္ပိယောတိ အတ္တနော စ ပဉ္စန္နံ သဟဓမ္မိကာနဉ္စ ဗုဒ္ဓပစ္စေကဗုဒ္ဓါနဉ္စ ကပ္ပိယော. တေနာဟ ‘‘ဗုဒ္ဓါနမ္ပိ ပရိဘောဂါရဟော’’တိ.

Regarding the fifth bowl, ‘entirely allowable’ means it is allowable for oneself, for the five fellow practitioners, and for Buddhas and Paccekabuddhas. Therefore it is said: ‘It is fit for use even by Buddhas.’

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus in the Vinayālaṅkāra, which is an exposition on the Vinayasaṅgaha,

ကယဝိက္ကယသမာပတ္တိဝိနိစ္ဆယကထာလင်္ကာရော နာမ

The Ornament Named the Exposition on the Determination of Cases of Purchase and Sale.

ဧကာဒသမော ပရိစ္ဆေဒေါ.

The Eleventh Chapter.

၁၂. ရူပိယာဒိပဋိဂ္ဂဟဏဝိနိစ္ဆယကထာ

12. Exposition on the Determination of Accepting Silver and the Like

၅၉. ဧဝံ ကယဝိက္ကယသမာပတ္တိဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ရူပိယာဒိပဋိဂ္ဂဟဏဝိနိစ္ဆယံ ကထေန္တော ‘‘ရူပိယာဒိပဋိဂ္ဂဟော’’တိအာဒိမာဟ. တတ္ထ သညာဏတ္ထာယ ကတံ ရူပံ ဧတ္ထ အတ္ထီတိ [Pg.121] ရူပိယံ, ယံ ကိဉ္စိ ဝေါဟာရူပဂံ ဓနံ. တေန ဝုတ္တံ သမန္တပါသာဒိကာယံ (ပါရာ. အဋ္ဌ. ၂.၅၈၃-၅၈၄) ‘‘ဣဓ ပန ယံ ကိဉ္စိ ဝေါဟာရဂမနီယံ ကဟာပဏာဒိ အဓိပ္ပေတ’’န္တိ. ပဌမံ အာဒီယတီတိအာဒိ, ကိံ တံ? ရူပိယံ, ရူပိယံ အာဒိ ယေသံ တေတိ ရူပိယာဒယော, ဒါသိဒါသခေတ္တဝတ္ထုအာဒယော, ပဋိဂ္ဂဟဏံ ပဋိဂ္ဂဟော, သမ္ပဋိစ္ဆနန္တိ အတ္ထော. ရူပိယာဒီနံ ပဋိဂ္ဂဟော ရူပိယာဒိပဋိဂ္ဂဟော. ဇာတသမယေ ဥပ္ပန္နံ ရူပမေဝ ရူပံ အဿ ဘဝတိ, န ဝိကာရမာပဇ္ဇတီတိ ဇာတရူပံ, သုဝဏ္ဏံ. ဓဝလသဘာဝတာယ သတ္တေဟိ ရဉ္ဇိယတေတိ ရဇတံ, သဇ္ဈု. ဇာတရူပေန ကတော မာသကော ဇာတရူပမာသကော. ရဇတေန ကတော မာသကော ရဇတမာသကောတိ ဣဒံ စတုဗ္ဗိဓမေဝ နိဿဂ္ဂိယဝတ္ထု ဟောတိ, န လောဟမာသကာဒယောတိ အာဟ ‘‘တမ္ဗလောဟာဒီဟိ…ပေ… သင်္ဂဟိတော’’တိ. တမ္ဗလောဟာဒီဟီတိ အာဒိ-သဒ္ဒေန ကံသလောဟဝဋ္ဋလောဟတိပုသီသာဒီဟိ ကတောပိ လောဟမာသကောယေဝါတိ ဒဿေတိ. ကိံ ဣဒမေဝ နိဿဂ္ဂိယဝတ္ထု ဟောတိ, ဥဒါဟု မုတ္တာဒယောပီတိ အာဟ ‘‘မုတ္တာ…ပေ… ဒုက္ကဋဝတ္ထူ’’တိ. ဣမေသံ ဒွိန္နံ ဝတ္ထူနံ ကော ဝိသေသောတိ အာဟ ‘‘တတ္ထ နိဿဂ္ဂိယဝတ္ထုံ…ပေ… ဒုက္ကဋမေဝါ’’တိ. တတ္ထ နိဿဂ္ဂိယဝတ္ထု အတ္တနော အတ္ထာယ နိဿဂ္ဂိယံ ပါစိတ္တိယံ, သေသာနံ အတ္ထာယ ဒုက္ကဋံ, ဒုက္ကဋဝတ္ထု သဗ္ဗေသံ အတ္ထာယ ဒုက္ကဋမေဝါတိ ယောဇနာ.

59. Having thus spoken on the determination of transactions of purchase and sale, now, speaking on the determination of accepting silver and the like, he begins with ‘the acceptance of silver and the like.’ Herein, rūpiya is so called because there is in it a form (rūpa) made for the purpose of recognition; it is any wealth that has come into conventional use. Hence it is said in the Samantapāsādikā: ‘Here, however, whatever is conventionally current, such as a kahāpaṇa, is intended.’ Ādi means that which is taken first. What is that? Silver. Those things of which silver is the first (ādi) are ‘silver and the like’ (rūpiyādayo), such as male and female slaves, fields, land, and so on. ‘Acceptance’ (paṭiggahaṇa or paṭiggaho) means receiving. The acceptance of silver and the like is rūpiyādipaṭiggaho. At the moment of its arising, its form is just as it has arisen; it does not undergo alteration, hence it is jātarūpa, that is, gold. Because it delights beings on account of its brilliant nature, it is rajata, that is, silver. A māsaka made of gold is a gold māsaka. A māsaka made of silver is a silver māsaka. Only these four kinds are items entailing forfeiture, not copper māsakas and the like. Thus he says: ‘Made of copper, base metal, etc. … is included.’ ‘Made of copper, base metal, etc.’: by the word ‘etc.’ he shows that a māsaka made of bronze, iron, tin, lead, etc., is also just a base-metal māsaka. Are these alone items entailing forfeiture, or are pearls and the like also included? He says: ‘Pearls … are items entailing an offense of wrong conduct.’ What is the difference between these two kinds of items? He says: ‘Therein, an item entailing forfeiture … is only an offense of wrong conduct.’ The explanation is: Therein, an item entailing forfeiture involves a pācittiya offense with forfeiture if for one’s own sake, and an offense of wrong conduct if for the sake of others. An item entailing an offense of wrong conduct involves only an offense of wrong conduct for anyone’s sake.

ဣဒါနိ တေသု ဝတ္ထူသု ကပ္ပိယာကပ္ပိယဝိနိစ္ဆယံ ဝိတ္ထာရတော ဒဿေတုံ အာဟ ‘‘တတြာယံ ဝိနိစ္ဆယော’’တိ. တတ္ထ သမ္ပဋိစ္ဆိတုံ န ဝဋ္ဋတိ, ကသ္မာ? ‘‘ဣဒံ သံဃဿ ဒမ္မီ’’တိ အကပ္ပိယဝေါဟာရေန ဒိန္နတ္တာ. ဒတွာ ပက္ကမတိ, ဝဋ္ဋတိ, ကသ္မာ? သံဃဿ ဟတ္ထေ အဒတွာ ဝဍ္ဎကီအာဒီနံ ဟတ္ထေ ဒိန္နတ္တာ. ဧဝမ္ပိ ဝဋ္ဋတိ ဂိဟီနံ ဟတ္ထေ ဌပိတတ္တာ. ပဋိက္ခိပိတုံ န ဝဋ္ဋတိ သံဃဂဏပုဂ္ဂလာနံ အနာမသိတတ္တာ. ‘‘န ဝဋ္ဋတီ’’တိ ပဋိက္ခိပိတဗ္ဗံ ‘‘တုမှေ ဂဟေတွာ [Pg.122] ဌပေထာ’’တိ ဝုတ္တတ္တာ. ပဋိဂ္ဂဟဏေပိ ပရိဘောဂေပိ အာပတ္တီတိ ‘‘သံဃဿ ဒမ္မီ’’တိ ဝုတ္တတ္တာ ပဋိဂ္ဂဟဏေ ပါစိတ္တိယံ, ပရိဘောဂေ ဒုက္ကဋံ. သွေဝ သာပတ္တိကောတိ ဒုက္ကဋာပတ္တိံ သန္ဓာယ ဝဒတိ. ဝဒတိ, ဝဋ္ဋတိ ‘‘တုမှေ ပစ္စယေ ပရိဘုဉ္ဇထာ’’တိ ကပ္ပိယဝေါဟာရေန ဝုတ္တတ္တာ. စီဝရတ္ထာယ ဒိန္နံ စီဝရေယေဝ ဥပနေတဗ္ဗံ, ကသ္မာ? ယထာ ဒါယကာ ဝဒန္တိ, တထာ ပဋိပဇ္ဇိတဗ္ဗတ္တာ. သေနာသနပစ္စယဿ ဣတရပစ္စယတ္တယတော ဝိသေသံ ဒဿေန္တော ‘‘သေနာသနတ္ထာယာ’’တိအာဒိမာဟ. ဣမိနာ အဝိဿဇ္ဇိယအဝေဘင်္ဂိယဘာဝံ ဒဿေတိ. ဧဝံ သန္တေပိ အာပဒါသု ကတ္တဗ္ဗဝိဓိံ ဒဿေန္တော ‘‘သစေ ပနာ’’တိအာဒိမာဟ.

Now, to show in detail the determination of what is allowable and unallowable regarding these items, he says: ‘Herein is the determination.’ In this case, it is not allowable to accept. Why? Because it was given with the unallowable expression, ‘I give this to the Sangha.’ He gives it and departs; this is allowable. Why? Because it was not given into the hands of the Sangha but into the hands of carpenters and others. It is also allowable in this way because it was placed in the hands of laypersons. It is not allowable to refuse it, since it has not been handled by the Sangha, a group, or an individual. It should be refused with the words, ‘This is not allowable,’ because of the instruction, ‘You all take it and keep it.’ There is an offense in both accepting and using it. Because it was said, ‘I give this to the Sangha,’ there is a pācittiya offense for accepting it and an offense of wrong conduct for using it. ‘He himself is with an offense’: this is said with reference to the offense of wrong conduct. He speaks, and it is allowable, because it was said with the allowable expression, ‘You may use the requisites.’ What is given for the purpose of robes should be applied only to robes. Why? Because one must act in accordance with what the donors say. To show the distinction between the requisite of lodgings and the other three requisites, he says, ‘For the purpose of lodgings,’ etc. By this, he indicates that it is not to be given away and is indivisible. Even so, to show the procedure to be followed in times of calamity, he says, ‘But if,’ etc.

၆၀. ဧဝံ နိဿဂ္ဂိယဝတ္ထူသု ကတ္တဗ္ဗဝိဓိံ ဒဿေတွာ ဣဒါနိ ဒုက္ကဋဝတ္ထူသု ကတ္တဗ္ဗဝိဓိံ ဒဿေန္တော ‘‘သစေ ကောစိ မယှ’’န္တျာဒိမာဟ. ဧတ္ထ ပန ပဋိဂ္ဂဟဏေပိ ပရိဘောဂေပိ အာပတ္တီတိ ဒုက္ကဋမေဝ သန္ဓာယ ဝုတ္တံ. တဠာကဿပိ ခေတ္တသင်္ဂဟိတတ္တာ တဿ ပဋိဂ္ဂဟဏေပိ အာပတ္တိ ဝုတ္တာ. ‘‘စတ္တာရော ပစ္စယေ ပရိဘုဉ္ဇထာတိ ဒေတီတိ ဧတ္ထ ‘ဘိက္ခုသံဃဿ စတ္တာရော ပစ္စယေ ပရိဘုဉ္ဇိတုံ တဠာကံ ဒမ္မီ’တိ ဝါ ‘စတုပစ္စယပရိဘောဂတ္ထံ တဠာကံ ဒမ္မီ’တိ ဝါ ဝဒတိ, ဝဋ္ဋတိယေဝ. ‘ဣတော တဠာကတော ဥပ္ပန္နေ ပစ္စယေ ဒမ္မီ’တိ ဝုတ္တေ ပန ဝတ္တဗ္ဗမေဝ နတ္ထီ’’တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၅၃၇-၅၃၉) ဝုတ္တံ. ဝိမတိဝိနောဒနိယမ္ပိ (ဝိ. ဝိ. ဋီ. ၁.၅၃၈-၅၃၉) တထေဝ ဝတွာ ‘‘ဣဒဉ္စ သံဃဿ ဒီယမာနညေဝ သန္ဓာယ ဝုတ္တံ, ပုဂ္ဂလဿ ပန ဧဝမ္ပိ ဒိန္နံ တဠာကခေတ္တာဒိ န ဝဋ္ဋတိ. သုဒ္ဓစိတ္တဿ ပန ဥဒကပရိဘောဂတ္ထံ ကူပပေါက္ခရဏိအာဒယော ဝဋ္ဋန္တိ. ‘သံဃဿ တဠာကံ အတ္ထိ, တံ ကထ’န္တိ ဟိ အာဒိနာ သဗ္ဗတ္ထ သံဃဝသေနေဝ ဝုတ္တ’’န္တိ ဝုတ္တံ. ဟတ္ထေ ဘဝိဿတီတိ ဝသေ ဘဝိဿတိ.

60. Having thus shown the procedure to be followed regarding items entailing forfeiture, now, showing the procedure to be followed regarding items entailing an offense of wrong conduct, he says, ‘If anyone for me,’ etc. Here, however, ‘an offense in both accepting and using’ is said with reference only to an offense of wrong conduct. Regarding a reservoir, since it is included under ‘field,’ an offense is stated even for accepting it. When one gives saying, ‘Enjoy the four requisites,’ if one says, ‘I give this reservoir to the Sangha of bhikkhus to enjoy the four requisites,’ or ‘I give this reservoir for the purpose of enjoying the four requisites,’ it is indeed allowable. But if it is said, ‘I give the requisites that arise from this reservoir,’ then there is nothing to be said. This is stated in the Sāratthadīpanī. The Vimativinodanī, too, states the same and says: ‘This is said with reference only to what is being given to the Sangha. For an individual, however, a reservoir, field, etc., given even in this way is not allowable. However, for one with a pure mind, wells, lotus ponds, etc., for the purpose of using the water are allowable. For it is said: “The statement beginning, ‘The Sangha has a reservoir, how is that?’ refers everywhere only to what is under the Sangha’s control.”’ ‘It will be in hand’ means it will be under one’s control.

ကပ္ပိယကာရကံ ဌပေထာတိ ဝုတ္တေတိ သာမီစိဝသေန ဝုတ္တံ, အဝုတ္တေပိ ဌပေန္တဿ န ဒေါသော အတ္ထိ. တေနာဟ ‘‘ဥဒကံ ဝါရေတုံ [Pg.123] လဗ္ဘတီ’’တိ. ယသ္မာ ပရသန္တကံ ဘိက္ခူနံ နာသေတုံ န ဝဋ္ဋတိ, တသ္မာ ‘‘န သဿကာလေ’’တိ ဝုတ္တံ. သဿကာလေပိ တာသေတွာ မုဉ္စိတုံ ဝဋ္ဋတိ, အမုဉ္စတော ပန ဘဏ္ဍဒေယျံ. ဇနပဒဿ သာမိကောတိ ဣမိနာဝ ယော တံ ဇနပဒံ ဝိစာရေတိ, တေနပိ အစ္ဆိန္ဒိတွာ ဒိန္နံ ဝဋ္ဋတိယေဝါတိ ဝဒန္တိ. ပုန ဒေတီတိ အစ္ဆိန္ဒိတွာ ပုန ဒေတိ, ဧဝမ္ပိ ဝဋ္ဋတီတိ သမ္ဗန္ဓော. ဣမိနာ ယေန ကေနစိ ဣဿရေန ‘‘ပရိစ္စတ္တမိဒံ ဘိက္ခူဟိ အဿာမိက’’န္တိ သညာယ အတ္တနော ဂဟေတွာ ဒိန္နံ ဝဋ္ဋတီတိ ဒဿေတိ. ဥဒကဝါဟကန္တိ ဥဒကမာတိကံ. ကပ္ပိယဝေါဟာရေပိ ဝိနိစ္ဆယံ ဝက္ခာမီတိ ပါဌသေသော. ဥဒကဝသေနာတိ ဥဒကပရိဘောဂတ္ထံ. သုဒ္ဓစိတ္တာနန္တိ ဥဒကပရိဘောဂတ္ထမေဝ. ဣဒံ သဟတ္ထေန စ အကပ္ပိယဝေါဟာရေန စ ကရောန္တေ သန္ဓာယ ဝုတ္တံ. ‘‘သဿသမ္ပာဒနတ္ထ’’န္တိ ဧဝံ အသုဒ္ဓစိတ္တာနမ္ပိ ပန သယံ အကတွာ ကပ္ပိယဝေါဟာရေန အာဏာပေတုံ ဝဋ္ဋတိ ဧဝ. ကပ္ပိယကာရကံ ဌပေတုံ န ဝဋ္ဋတီတိ ဣဒံ သဟတ္ထာဒိနာ ကတတဠာကတ္တာ အဿာရုပ္ပန္တိ ဝုတ္တံ. ဌပေန္တဿ ပန တံ ပစ္စယံ ပရိဘုဉ္ဇန္တဿ ဝါ သံဃဿ အာပတ္တိ န ပညာယတိ, အဋ္ဌကထာပမာဏေန ဝါ ဧတ္ထ အာပတ္တိ ဂဟေတဗ္ဗာ. အလဇ္ဇိနာ ကာရာပိတေ ဝတ္တဗ္ဗမေဝ နတ္ထီတိ အာဟ ‘‘လဇ္ဇိဘိက္ခုနာ’’တိ, မတ္တိကုဒ္ဓရဏာဒီသု ကာရာပိတေသူတိ အဓိပ္ပာယော.

The statement, 'One should appoint a steward,' is said by way of propriety. Even if it is not stated, there is no fault for one who appoints one. Hence it is said, 'It is allowable to dam up water.' Since it is not allowable for bhikkhus to destroy the property of others, it is therefore said, 'not during the harvest season.' Even during the harvest season, it is allowable to scare them away and release it; but for one who does not release it, it becomes an article for which compensation is to be given. 'The owner of the district'—by this it is said that it is indeed allowable for one who administers that district to give it without having confiscated it. 'He gives again' means he gives again without having confiscated it; thus it is allowable—this is the connection. By this it is shown that it is allowable for any ruler, perceiving 'This has been relinquished by the bhikkhus; it is ownerless,' to take it for himself and give it. 'A water channel' means a water course. 'In the matter of allowable transactions, I will explain the decision'—this is the rest of the text. 'For the sake of water' means for the purpose of using water. 'Of those with pure minds' means solely for the purpose of using water. This is said in reference to those who do it with their own hands and by means of an unallowable transaction. But even for those with impure minds, for the purpose of 'producing a crop,' it is indeed allowable to have it done by means of an allowable transaction without doing it oneself. 'It is not allowable to appoint a steward'—this is said because a reservoir made by one's own hand, etc., is unsuitable. However, for one who appoints, or for the Sangha that uses that requisite, no offense is apparent; or an offense should be understood here in accordance with the standard of the commentary. Regarding something had done by a shameless one, there is nothing to be said; therefore he said, 'by a scrupulous bhikkhu'—the intention is, when having things like the removal of soil done.

၆၁. နဝသဿေတိ အကတပုဗ္ဗေ ကေဒါရေ. ကဟာပဏေတိ ဣမိနာ ဓညုဋ္ဌာပနေ တဿေဝ အကပ္ပိယန္တိ ဒဿေတိ. အပရိစ္ဆိန္နဘာဂေတိ ‘‘ဧတ္တကေ ဘူမိဘာဂေ ဧတ္တကော ဘာဂေါ ဒါတဗ္ဗော’’တိ ဧဝံ အပရိစ္ဆိန္နဘာဂေ. ဓညုဋ္ဌာပနေ ကသတိ, ပယောဂေပိ ဒုက္ကဋမေဝ, န ကဟာပဏုဋ္ဌာပနေ ဝိယ. ‘‘ကသထ ဝပထာ’’တိ ဝစနေန သဗ္ဗေသမ္ပိ အကပ္ပိယံ သိယာတိ အာဟ ‘‘အဝတွာ’’တိ. ဧတ္တကော နာမ ဘာဂေါတိ ဧတ္ထ ဧတ္တကော ကဟာပဏောတိ ဣဒမ္ပိ သန္ဓာယ ဝဒတိ. တထာဝုတ္တေပိ ဟိ တဒါ ကဟာပဏာနံ အဝိဇ္ဇမာနတ္တာ အာယတိံ ဥပ္ပဇ္ဇမာနံ အညေသံ ဝဋ္ဋတိ [Pg.124] ဧဝ. တေနာဟ ‘‘တဿေဝ တံ အကပ္ပိယ’’န္တိ. တဿ ပန သဗ္ဗပယောဂေသု ပရိဘောဂေ စ ဒုက္ကဋံ. ကေစိ ပန ဓညပရိဘောဂေ ဧဝ အာပတ္တိ, န ပုဗ္ဗဘာဂေတိ ဝဒန္တိ, တံ န ယုတ္တံ, ယေန မိနနရက္ခဏာဒိနာ ပယောဂေန ပစ္ဆာ ဓညပရိဘောဂေ အာပတ္တိ ဟောတိ တဿ ပယောဂဿ ကရဏေ အနာပတ္တိယာ အယုတ္တတ္တာ. ပရိယာယကထာယ ပန သဗ္ဗတ္ထ အနာပတ္တိ. တေနေဝ ‘‘ဧတ္တကေဟိ ဝီဟီဟိ ဣဒဉ္စိဒဉ္စ အာဟရထာ’’တိ နိယမဝစနေ အကပ္ပိယံ ဝုတ္တံ. ကဟာပဏဝိစာရဏေပိ ဧသေဝ နယော. ‘‘ဝတ္ထု စ ဧဝရူပံ နာမ သံဝိဇ္ဇတိ, ကပ္ပိယကာရကော နတ္ထီတိ ဝတ္တဗ္ဗ’’န္တိအာဒိဝစနဉ္စေတ္ထ သာဓကံ. ရဇ္ဇုယာ ဝါ ဒဏ္ဍေန ဝါတိ ဧတ္ထ ‘‘ပါဒေဟိပိ မိနိတုံ န ဝဋ္ဋတီ’’တိ ဝဒန္တိ. ခလေ ဝါ ဌတွာ ရက္ခတီတိ ဧတ္ထ ပန ထေနေတွာ ဂဏှန္တေ ဒိသွာ ‘‘မာ ဂဏှထာ’’တိ နိဝါရေန္တော ရက္ခတိ နာမ, သစေ ပန အဝိစာရေတွာ ကေဝလံ တုဏှီဘူတောဝ ရက္ခဏတ္ထာယ ဩလောကေန္တော တိဋ္ဌတိ, ဝဋ္ဋတိ. ‘‘သစေပိ တသ္မိံ တုဏှီဘူတေ စောရိကာယ ဟရန္တိ, ‘မယံ ဘိက္ခုသံဃဿ အာရောစေဿာမာ’တိ ဧဝံ ဝတ္တုမ္ပိ ဝဋ္ဋတီ’’တိ ဝဒန္တိ. နီဟရာပေတိ ပဋိသာမေတီတိ ဧတ္ထာပိ ‘‘သစေ ပရိယာယေန ဝဒတိ, ဝဋ္ဋတီ’’တိ ဝဒန္တိ. အပုဗ္ဗဿ အနုပ္ပာဒိတတ္တာ အညေသံ ဝဋ္ဋတီတိ အာဟ ‘‘တဿေဝေတံ အကပ္ပိယ’’န္တိ.

61. 'With a new crop' means in a field not previously cultivated. 'With a kahāpaṇa': by this it is shown that in the production of grain, it is unallowable for him. 'In an unspecified share' means in a share that is not specified thus: 'From such a portion of land, such a share is to be given.' When one plows for the production of grain, even in the effort there is an offense of wrong-doing, unlike in the production of kahāpaṇas. Lest by the words 'Plow, sow!' it should be unallowable for everyone, he said 'without speaking.' Here, when he says 'such is the share,' he says this also in reference to 'so many kahāpaṇas.' For even when it is said thus, since kahāpaṇas are not available then, what arises in the future is indeed allowable for others. Hence he said, 'It is unallowable only for him.' But for him, there is an offense of wrong-doing in all efforts and in the use. Some, however, say that the offense is only in the use of the grain, not in the preliminary stage, but that is not correct; for since an offense occurs in the later use of the grain because of an effort such as measuring and guarding, it is illogical for there to be no offense in making that effort. But with indirect speech, there is no offense in any case. For that very reason, in the specific instruction, 'With so much paddy, bring such and such,' it is said to be unallowable. This same principle applies also to the management of kahāpaṇas. And the statement beginning, 'Such a material basis exists, but it should be said that there is no steward,' is evidence here. Here, regarding 'with a rope or a stick,' they say, 'It is not allowable to measure even with the feet.' Here, regarding 'or he stands on the threshing floor and guards': seeing those who are taking it by theft, he guards by preventing them, saying, 'Do not take.' But if, without managing it, he just stands silently looking on for the sake of guarding, it is allowable. They say: 'Even if, while he is silent, they carry it off by theft, it is allowable to say, "We will inform the Sangha of bhikkhus."' Here too, regarding 'he has it taken out, he has it stored,' they say: 'If he speaks indirectly, it is allowable.' Because what was not previously produced has not been produced by him, it is allowable for others; thus he said, 'This is unallowable only for him.'

သဗ္ဗေသံ အကပ္ပိယံ, ကသ္မာ? ကဟာပဏာနံ ဝိစာရိတတ္တာတိ ဧတ္ထ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၅၃၇-၅၃၉) ဧဝံ ဝိစာရဏာ ကတာ – နနု စ ဒုဗ္ဗိစာရိတမတ္တေန တဿေဝေတံ အကပ္ပိယံ, န သဗ္ဗေသံ ရူပိယသံဝေါဟာရေ စတုတ္ထပတ္တော ဝိယ. ဝုတ္တဉှိ တတ္ထ (ပါရာ. အဋ္ဌ. ၂.၅၈၉) ‘‘ယော ပန ရူပိယံ အသမ္ပဋိစ္ဆိတွာ ‘ထေရဿ ပတ္တံ ကိဏိတွာ ဒေဟီ’တိ ပဟိတကပ္ပိယကာရကေန သဒ္ဓိံ ကမ္မာရကုလံ ဂန္တွာ ပတ္တံ ဒိသွာ ‘ဣမေ ကဟာပဏေ ဂဟေတွာ ဣမံ ဒေဟီ’တိ ကဟာပဏေ ဒါပေတွာ ဂဟိတော, အယံ ပတ္တော ဧတဿေဝ ဘိက္ခုနော န ဝဋ္ဋတိ [Pg.125] ဒုဗ္ဗိစာရိတတ္တာ, အညေသံ ပန ဝဋ္ဋတိ မူလဿ အသမ္ပဋိစ္ဆိတတ္တာ’’တိ, တသ္မာ ယံ တေ အာဟရန္တိ, သဗ္ဗေသံ အကပ္ပိယံ. ကသ္မာ? ကဟာပဏာနံ ဝိစာရိတတ္တာတိ ဣဒံ ကသ္မာ ဝုတ္တန္တိ? ဧတ္ထ ကေစိ ဝဒန္တိ ‘‘ကဟာပဏေ သာဒိယိတွာ ဝိစာရိတံ သန္ဓာယ ဧဝံ ဝုတ္တ’’န္တိ, သံဃိကတ္တာ စ နိဿဇ္ဇိတုံ န သက္ကာ, တသ္မာ သဗ္ဗေသံ န ကပ္ပတီတိ တေသံ အဓိပ္ပာယော. ကေစိ ပန ‘‘အသာဒိယိတွာပိ ကဟာပဏာနံ ဝိစာရိတတ္တာ ရူပိယသံဝေါဟာရော ကတော ဟောတိ, သံဃိကတ္တာ စ နိဿဇ္ဇိတုံ န သက္ကာ, တသ္မာ သဗ္ဗေသံ န ကပ္ပတီ’’တိ ဝဒန္တိ. ဂဏ္ဌိပဒေသု ပန တီသုပိ ဣဒံ ဝုတ္တံ ‘‘စတုတ္ထပတ္တော ဂိဟိသန္တကာနံယေဝ ကဟာပဏာနံ ဝိစာရိတတ္တာ အညေသံ ကပ္ပတိ, ဣဓ ပန သံဃိကာနံ ဝိစာရိတတ္တာ သဗ္ဗေသံ န ကပ္ပတီ’’တိ. သဗ္ဗေသမ္ပိ ဝါဒေါ တေန တေန ပရိယာယေန ယုတ္တောယေဝါတိ.

It is unallowable for all. Why? Because the kahāpaṇas were managed. Here, in the Sāratthadīpanī, the following analysis is made: Is it not the case that it is unallowable only for him merely because of the improper management, not for all, like the fourth bowl in a transaction involving money? For it is stated there: 'But as for one who, without accepting money, goes with a steward who was sent with the instruction, "Buy a bowl for the elder and give it," to a smith's workshop, and having seen a bowl, has the kahāpaṇas given, saying, "Taking these kahāpaṇas, give this one," and it is acquired—this bowl is not allowable for this very bhikkhu because of the improper management, but it is allowable for others because the capital was not accepted.' Therefore, what they bring is unallowable for all. Why? Because the kahāpaṇas were managed. Why was this said? Here, some say, 'This was said in reference to their being managed after having consented to the kahāpaṇas,' and their intention is that because it is communal property, it cannot be forfeited; therefore it is not allowable for all. Others, however, say, 'Even without having consented, because the kahāpaṇas were managed, a transaction involving money has been made, and because it is communal property, it cannot be forfeited; therefore it is not allowable for all.' But in all three Gaṇṭhipadas this is said: 'The fourth bowl is allowable for others because the kahāpaṇas belonging to householders were managed, but here, since those belonging to the Sangha were managed, it is not allowable for all.' The arguments of all are indeed reasonable in their respective ways.

၆၂. စတုသာလဒွါရေတိ ဘောဇနသာလံ သန္ဓာယ ဝုတ္တံ.

62. 'At the gate of the four-gabled hall': this is said in reference to the dining hall.

၆၃. ‘‘ဝနံ ဒမ္မိ, အရညံ ဒမ္မီ’’တိ ဝုတ္တေ ပန ဝဋ္ဋတီတိ ဧတ္ထ နိဝါသဋ္ဌာနတ္တာ ပုဂ္ဂလဿပိ သုဒ္ဓစိတ္တေန ဂဟေတုံ ဝဋ္ဋတိ. သီမံ ဒေမာတိ ဝိဟာရသီမာဒိသာဓာရဏဝစနေန ဝုတ္တတ္တာ ‘‘ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ပရိယာယေန ကထိတတ္တာတိ ‘‘ဂဏှာဟီ’’တိ အဝတွာ ‘‘သီမာ ဂတာ’’တိ ပရိယာယေန ကထိတတ္တာ. ပကတိဘူမိကရဏတ္ထံ ‘‘ဟေဋ္ဌာ ဂဟိတံ ပံသု’’န္တိအာဒိ ဝုတ္တံ. ဒါသံ ဒမ္မီတိ ဧတ္ထ ‘‘မနုဿံ ဒမ္မီတိ ဝုတ္တေ ဝဋ္ဋတီ’’တိ ဝဒန္တိ. ဝေယျာဝစ္စကရန္တိအာဒိနာ ဝုတ္တေ ပုဂ္ဂလဿပိ ဒါသံ ဂဟေတုံ ဝဋ္ဋတိ ‘‘အနုဇာနာမိ ဘိက္ခဝေ အာရာမိက’’န္တိ ဝိသေသေတွာ အနုညာတတ္တာ. တဉ္စ ခေါ ပိလိန္ဒဝစ္ဆေန ဂဟိတပရိဘုတ္တက္ကမေန, န ဂဟဋ္ဌာနံ ဒါသပရိဘောဂက္ကမေန. ခေတ္တာဒယော ပန သဗ္ဗေ သံဃဿေဝ ဝဋ္ဋန္တိ ပါဠိယံ ပုဂ္ဂလိကဝသေန ဂဟေတုံ အနနုညာတတ္တာတိ ဒဋ္ဌဗ္ဗံ. ကုက္ကုဋသူကရေ…ပေ… ဝဋ္ဋတီတိ ဧတ္ထ ကုက္ကုဋသူကရေသု ဒီယမာနေသု ‘‘ဣမေဟိ အမှာကံ အတ္ထော နတ္ထိ, သုခံ ဇီဝန္တု, အရညေ ဝိဿဇ္ဇေထာ’’တိ ဝတ္တုံ ဝဋ္ဋတိ[Pg.126]. ဝိဟာရဿ ဒေမာတိ သံဃိကဝိဟာရံ သန္ဓာယ ဝုတ္တံ. ‘‘ခေတ္တဝတ္ထုပဋိဂ္ဂဟဏာ ပဋိဝိရတော ဟောတီ’’တိအာဒိနာ (ဒီ. နိ. ၁.၁၀, ၁၉၄) သုတ္တန္တေသု အာဂတပဋိက္ခေပေါ ဘဂဝတာ အာပတ္တိယာပိ ဟေတုဘာဝေန ကတောတိ ဘဂဝတော အဓိပ္ပာယံ ဇာနန္တေဟိ သင်္ဂီတိကာရကမဟာထေရေဟိ ခေတ္တပဋိဂ္ဂဟဏာဒိနိဿိတော အယံ သဗ္ဗောပိ ပါဠိမုတ္တဝိနိစ္ဆယော ဝုတ္တောတိ ဂဟေတဗ္ဗော.

63. But when it is said, 'I give a forest, I give a wilderness,' it is allowable. Here, because it is a dwelling place, it is allowable for an individual to accept it with a pure mind. 'We give a boundary': it is said to be 'allowable' because it is stated with a general term such as 'monastery boundary.' Because it was stated indirectly: because it was stated indirectly as 'the boundary is gone,' without saying 'accept it.' For the purpose of making it natural ground, the passage beginning 'the soil taken from below' was stated. Regarding 'I give a slave,' here they say, 'If it is said, "I give a person," it is allowable.' When it is said in terms such as 'an attendant,' it is allowable for an individual to accept a slave because it was specifically permitted thus: 'I allow, bhikkhus, a monastery attendant.' And that, indeed, is in the manner of acceptance and use by Pilindavaccha, not in the manner of a householder's use of a slave. But fields and so on are all allowable only for the Sangha; it should be seen that in the Pāli it is not permitted to accept them on an individual basis. Regarding 'chickens, pigs... it is allowable': here, when chickens and pigs are being given, it is allowable to say, 'We have no use for these. Let them live in comfort. Release them in the wilderness.' 'We give to the monastery': this is said in reference to a monastery belonging to the Sangha. The prohibition found in the suttas, such as 'he abstains from accepting fields and land,' was laid down by the Blessed One also as a cause for an offense. This should be understood: knowing the Blessed One's intention, the great elders who were the compilers of the canon have stated this entire decision, which is external to the Pāli and is based on the acceptance of fields and so on.

၆၄. စီဝရစေတာပန္နန္တိ စီဝရမူလံ. ပဟိဏေယျာတိ ပေသေယျ. စေတာပေတွာတိ ပရိဝတ္တေတွာ. အစ္ဆာဒေဟီတိ ဝေါဟာရဝစနမေတံ, ဣတ္ထန္နာမဿ ဘိက္ခုနော ဒေဟီတိ အယံ ပနေတ္ထ အတ္ထော. အာဘတန္တိ အာနီတံ.

64. 'What is to be obtained for a robe' means the price of a robe. 'One should send' means he would send. 'Having had it acquired' means having exchanged it. 'Clothe him': this is a term of common usage; the meaning here is 'give to the bhikkhu of such a name.' 'Brought' means brought.

ဣမသ္မိံ ဌာနေ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၅၂၈-၅၃၁) ဧဝံ ဝိစာရဏာ ကတာ – ဧတ္ထ စ ယံ ဝုတ္တံ မာတိကာဋ္ဌကထာယံ (ကင်္ခါ. အဋ္ဌ. ရာဇသိက္ခာပဒဝဏ္ဏနာ) ‘‘ဣမိနာ စီဝရစေတာပန္နေန စီဝရံ စေတာပေတွာ ဣတ္ထန္နာမံ ဘိက္ခုံ စီဝရေန အစ္ဆာဒေဟီတိ ဣဒံ အာဂမနသုဒ္ဓိံ ဒဿေတုံ ဝုတ္တံ. သစေ ဟိ ‘ဣဒံ ဣတ္ထန္နာမဿ ဘိက္ခုနော ဒေဟီ’တိ ပေသေယျ, အာဂမနဿ အသုဒ္ဓတ္တာ အကပ္ပိယဝတ္ထုံ အာရဗ္ဘ ဘိက္ခုနာ ကပ္ပိယကာရကောပိ နိဒ္ဒိသိတဗ္ဗော န ဘဝေယျာ’’တိ, တတ္ထ အာဂမနဿ သုဒ္ဓိယာ ဝါ အသုဒ္ဓိယာ ဝါ ဝိသေသပ္ပယောဇနံ န ဒိဿတိ. သတိပိ ဟိ အာဂမနဿ အသုဒ္ဓဘာဝေ ဒူတော အတ္တနော ကုသလတာယ ကပ္ပိယဝေါဟာရေန ဝဒတိ, ကပ္ပိယကာရကော န နိဒ္ဒိသိတဗ္ဗောတိ ဣဒံ နတ္ထိ, န စ ဒူတေန ကပ္ပိယဝေါဟာရဝသေန ဝုတ္တေ ဒါယကေန ‘‘ဣဒံ ကထံ ပေသိတ’’န္တိ ဤဒိသီ ဝိစာရဏာ ဥပလဗ္ဘတိ, အဝိစာရေတွာ စ တံ န သက္ကာ ဇာနိတုံ. ယဒိ ပန အာဂမနဿ အသုဒ္ဓတ္တာ ကပ္ပိယကာရကော နိဒ္ဒိသိတဗ္ဗော န ဘဝေယျ, စီဝရာနံ အတ္ထာယ ဒူတဿ ဟတ္ထေ အကပ္ပိယဝတ္ထုမှိ ပေသိတေ သဗ္ဗတ္ထ ဒါယကေန ကထံ ပေသိတန္တိ ပုစ္ဆိတွာဝ ကပ္ပိယကာရကော နိဒ္ဒိသိတဗ္ဗော ဘဝေယျ, တသ္မာ အသတိပိ [Pg.127] အာဂမနသုဒ္ဓိယံ သစေ သော ဒူတော အတ္တနော ကုသလတာယ ကပ္ပိယဝေါဟာရဝသေန ဝဒတိ, ဒူတဿေဝ ဝစနံ ဂဟေတဗ္ဗံ. ယဒိ ဟိ အာဂမနသုဒ္ဓိယေဝေတ္ထ ပမာဏံ, မူလဿာမိကေန ကပ္ပိယဝေါဟာရဝသေန ပေသိတဿ ဒူတဿ အကပ္ပိယဝေါဟာရဝသေန ဝဒတောပိ ကပ္ပိယကာရကော နိဒ္ဒိသိတဗ္ဗော ဘဝေယျ, တသ္မာ သဗ္ဗတ္ထ ဒူတဝစနမေဝ ပမာဏန္တိ ဂဟေတဗ္ဗံ. ဣမိနာ စီဝရစေတာပန္နေနာတိအာဒိနာ ပန ဣမမတ္ထံ ဒဿေတိ ‘‘ကပ္ပိယဝသေန အာဘတမ္ပိ စီဝရမူလံ ဤဒိသေန ဒူတဝစနေန အကပ္ပိယံ ဟောတိ, တသ္မာ တံ ပဋိက္ခိပိတဗ္ဗ’’န္တိ. တေနေဝါဟ ‘‘တေန ဘိက္ခုနာ သော ဒူတော ဧဝမဿ ဝစနီယောတိအာဒီ’’တိ.

In this context, the Sāratthadīpanī (Sārattha. Ṭī. 2.528-531) provides the following analysis: Here, what is stated in the Mātikāṭṭhakathā (Kaṅkhā. Aṭṭha. Rājasikkhāpadavaṇṇanā)—'By means of this robe-fund, having procured a robe, clothe such-and-such a monk with the robe'—this is said to indicate the purity of the origin. For if one were to send it saying, 'Give this to such-and-such a monk,' due to the impurity of the origin, a steward should not be designated by the monk for an unallowable item. Here, no specific purpose is seen regarding the purity or impurity of the origin. For even if the origin is impure, if the messenger speaks with allowable terms out of his own skill, it is not the case that a steward should not be designated. Nor is such an inquiry found where the donor, upon the messenger speaking with allowable terms, asks, 'How was this sent?' And without inquiring, it cannot be known. But if, due to the impurity of the origin, a steward should not be designated, then when an unallowable item is sent by the hand of a messenger for the sake of robes, a steward should be designated everywhere only after asking the donor, 'How was this sent?' Therefore, even if the origin is impure, if that messenger speaks with allowable terms out of his own skill, the messenger’s words alone should be accepted. For if the purity of the origin were the sole standard here, then even when the original owner sent it using allowable terms, if the messenger speaks using unallowable terms, a steward would still have to be designated. Hence, in all cases, the messenger’s words alone should be taken as the standard. The phrase 'by means of this robe-fund,' etc., however, conveys this meaning: 'Even if the robe-fund is brought in an allowable manner, it becomes unallowable due to such words from a messenger; therefore, it should be rejected.' For this reason, it is said, 'That monk should say to the messenger thus…' and so on.

ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၅၃၈-၅၃၉) ပန ဧဝံ ဝုတ္တံ – ယံ ဝုတ္တံ မာတိကာဋ္ဌကထာယံ (ကင်္ခါ. အဋ္ဌ. ရာဇသိက္ခာပဒဝဏ္ဏနာ) ‘‘ဣမိနာ စီဝရစေတာပန္နေန စီဝရံ စေတာပေတွာ ဣတ္ထန္နာမံ ဘိက္ခုံ စီဝရေန အစ္ဆာဒေဟီတိ ဣဒံ အာဂမနသုဒ္ဓိံ ဒဿေတုံ ဝုတ္တံ. သစေ ဟိ ‘ဣဒံ ဣတ္ထန္နာမဿ ဘိက္ခုနော ဒေဟီ’တိ ပေသေယျ, အာဂမနဿ အသုဒ္ဓတ္တာ အကပ္ပိယဝတ္ထုံ အာရဗ္ဘ ဘိက္ခုနာ ကပ္ပိယကာရကောပိ နိဒ္ဒိသိတဗ္ဗော န ဘဝေယျာ’’တိ, တံ နိဿဂ္ဂိယဝတ္ထုဒုက္ကဋဝတ္ထုဘူတံ အကပ္ပိယစီဝရစေတာပန္နံ ‘‘အသုကဿ ဘိက္ခုနော ဒေဟီ’’တိ ဧဝံ အာဂမနသုဒ္ဓိယာ အသတိ, သိက္ခာပဒေ အာဂတနယေန ဒူတဝစနေ စ အသုဒ္ဓေ သဗ္ဗထာ ပဋိက္ခေပေါယေဝ ကာတုံ ဝဋ္ဋတိ, န ပန ‘‘စီဝရဉ္စ ခေါ မယံ ပဋိဂ္ဂဏှာမာ’’တိ ဝတ္တုံ, တဒနုသာရေန ဝေယျာဝစ္စကရဉ္စ နိဒ္ဒိသိတုံ အာဂမနဒူတဝစနာနံ ဥဘိန္နံ အသုဒ္ဓတ္တာ, ပါဠိယံ အာဂတနယေန ပန အာဂမနသုဒ္ဓိယာ သတိ ဒူတဝစနေ အသုဒ္ဓေပိ သိက္ခာပဒေ အာဂတနယေန သဗ္ဗံ ကာတုံ ဝဋ္ဋတီတိ ဒဿနတ္ထံ ဝုတ္တံ. တေန စ ယထာ ဒူတဝစနာသုဒ္ဓိယမ္ပိ အာဂမနေ သုဒ္ဓေ ဝေယျာဝစ္စကရံ နိဒ္ဒိသိတုံ ဝဋ္ဋတိ, ဧဝံ အာဂမနာသုဒ္ဓိယမ္ပိ ဒူတဝစနေ သုဒ္ဓေ ဝဋ္ဋတိ ဧဝါတိ အယမတ္ထော အတ္ထတော [Pg.128] သိဒ္ဓေါဝ ဟောတိ. ဥဘယသုဒ္ဓိယံ ဝတ္တဗ္ဗမေဝ နတ္ထီတိ ဥဘယာသုဒ္ဓိပက္ခမေဝ သန္ဓာယ မာတိကာဋ္ဌကထာယံ (ကင်္ခါ. အဋ္ဌ. ရာဇသိက္ခာပဒဝဏ္ဏနာ) ‘‘ကပ္ပိယကာရကောပိ နိဒ္ဒိသိတဗ္ဗော န ဘဝေယျာ’’တိ ဝုတ္တန္တိ ဝေဒိတဗ္ဗံ.

In the Vimativinodanī (Vi. Vi. Ṭī. 1.538-539), however, it is stated thus: What was said in the Mātikāṭṭhakathā (Kaṅkhā. Aṭṭha. Rājasikkhāpadavaṇṇanā)—'The phrase, “With this robe-fund, procure a robe and clothe such-and-such a monk,” is stated to show the purity of the origin. For if one were to send it saying, “Give this to such-and-such a monk,” due to the impurity of the origin, a steward should not be appointed by the monk for an unallowable item'—that refers to an unallowable robe-fund, which is an item for forfeiture and an item of wrong-doing. When the purity of the origin is absent, as in saying, 'Give this to such-and-such a monk,' and the messenger's words are also impure according to the method presented in the training rule, it is proper to reject it entirely. It is not proper to say, 'We accept the robe-cloth,' nor, accordingly, to designate a steward, because both the origin and the messenger's words are impure. But this is stated to show that when the origin is pure, even if the messenger's words are impure, it is proper to do everything according to the method presented in the Pāḷi text of the training rule. And by this, the meaning that just as it is proper to designate a steward when the messenger's words are impure but the origin is pure, so too it is proper when the origin is impure but the messenger's words are pure, is indeed established in substance. When both are pure, there is nothing to be said. The statement in the Mātikāṭṭhakathā (Kaṅkhā. Aṭṭha. Rājasikkhāpadavaṇṇanā)—'a steward should not be appointed'—should be understood as referring only to the case where both are impure.

ယံ ပနေတ္ထ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၂၃၇-၅၃၉) ‘‘အာဂမနဿ သုဒ္ဓိယာ ဝါ အသုဒ္ဓိယာ ဝါ ဝိသေသပ္ပယောဇနံ န ဒိဿတီ’’တိအာဒိ ဝုတ္တံ, တံ မာတိကာဋ္ဌကထာဝစနဿ အဓိပ္ပာယံ အသလ္လက္ခေတွာ ဝုတ္တံ ယထာဝုတ္တနယေန အာဂမနသုဒ္ဓိအာဒိနာ သပ္ပယောဇနတ္တာ. ယော ပနေတ္ထ ‘‘မူလဿာမိကေန ကပ္ပိယဝေါဟာရဝသေန, ပေသိတဒူတဿ အကပ္ပိယဝေါဟာရေန ဝဒတောပိ ကပ္ပိယကာရကော နိဒ္ဒိသိတဗ္ဗော ဘဝေယျာ’’တိ အနိဋ္ဌပ္ပသင်္ဂေါ ဝုတ္တော, သော အနိဋ္ဌပ္ပသင်္ဂေါ ဧဝ န ဟောတိ အဘိမတတ္တာ. တထာ ဟိ သိက္ခာပဒေ ဧဝ ‘‘ပဋိဂ္ဂဏှတု အာယသ္မာ စီဝရစေတာပန္န’’န္တိ အကပ္ပိယဝေါဟာရေန ဝဒတော ဒူတဿ ကပ္ပိယေန ကမ္မေန ဝေယျာဝစ္စကရော နိဒ္ဒိသိတဗ္ဗော ဝုတ္တော အာဂမနဿ သုဒ္ဓတ္တာ, အာဂမနဿပိ အသုဒ္ဓိယံ ပန ကပ္ပိယေနပိ ကမ္မေန ဝေယျာဝစ္စကရော န နိဒ္ဒိသိတဗ္ဗောဝါတိ အတ္ထေဝ အာဂမနဿ သုဒ္ဓိအသုဒ္ဓိယာ ပယောဇနံ. ကထံ ပန ဒူတဝစနေန အာဂမနသုဒ္ဓိ ဝိညာယတီတိ? နာယံ ဘာရော. ဒူတေန ဟိ အကပ္ပိယဝေါဟာရေန ဝုတ္တေ ဧဝ အာဂမနသုဒ္ဓိ ဂဝေသိတဗ္ဗာ, န ဣတရတ္ထ. တတ္ထ စ တဿ ဝစနက္ကမေန ပုစ္ဆိတွာ စ ယုတ္တိအာဒီဟိ စ သက္ကာ ဝိညာတုံ. ဣဓာပိ ဟိ သိက္ခာပဒေ ‘‘စီဝရစေတာပန္နံ အာဘတ’’န္တိ ဒူတဝစနေနေဝ စီဝရံ ကိဏိတွာ ဒါတုံ ပေသိတဘာဝေါ ဝိညာယတိ. ယဒိ ဟိ သဗ္ဗထာ အာဂမနသုဒ္ဓိ န ဝိညာယတိ, ပဋိက္ခေပေါ ဧဝ ကတ္တဗ္ဗောတိ.

As for what is stated here in the Sāratthadīpanī (Sārattha. Ṭī. 2.237-539)—'No specific purpose is seen for the purity or impurity of the origin,' etc.—that was said without grasping the intention of the Mātikāṭṭhakathā's statement, because, according to the method already stated, there is a purpose in the purity of the origin and so on. As for the undesirable consequence stated therein—'Even when a messenger is sent by the original owner with allowable terms, if that messenger speaks with unallowable terms, a steward would still have to be designated'—that is not an undesirable consequence at all, because it is the intended position. For in the training rule itself, it is stated that when a messenger speaks with unallowable terms, saying, 'Venerable, please accept this robe-fund,' a steward should be designated by means of an allowable action, due to the purity of the origin. But if the origin is also impure, then a steward should not be designated even by means of an allowable action. Thus, there is indeed a purpose in the purity or impurity of the origin. But how is the purity of the origin to be known through the messenger's words? This is no great burden. For it is only when the messenger speaks with unallowable terms that the purity of the origin must be investigated, not otherwise. And in that case, it can be understood by questioning him about the sequence of his words, and by reasoning, and so on. Here too, in the training rule, from the messenger's words alone, 'The robe-fund has been brought,' the fact that it was sent for a robe to be bought and given is understood. If, however, the purity of the origin cannot be understood at all, then it should simply be rejected.

သုဝဏ္ဏံ ရဇတံ ကဟာပဏော မာသကောတိ ဣမာနိ ဟိ စတ္တာရိ နိဿဂ္ဂိယဝတ္ထူနိ, မုတ္တာ မဏိ ဝေဠုရိယော သင်္ခေါ [Pg.129] သိလာ ပဝါဠံ လောဟိတင်္ကော မသာရဂလ္လံ သတ္တ ဓညာနိ ဒါသိဒါသံ ခေတ္တံ ဝတ္ထု ပုပ္ဖာရာမဖလာရာမာဒယောတိ ဣမာနိ ဒုက္ကဋဝတ္ထူနိ စ အတ္တနော ဝါ စေတိယသံဃဂဏပုဂ္ဂလာနံ ဝါ အတ္ထာယ သမ္ပဋိစ္ဆိတုံ န ဝဋ္ဋန္တိ, တသ္မာ တံ သာဒိတုံ န ဝဋ္ဋတီတိ ဒဿနတ္ထံ ‘‘န ခေါ မယံ အာဝုသော စီဝရစေတာပန္နံ ပဋိဂ္ဂဏှာမာ’’တိ ဝုတ္တံ. စီဝရဉ္စ ခေါ မယံ ပဋိဂ္ဂဏှာမာ’’တိအာဒိ ဒူတဝစနဿ အကပ္ပိယတ္တေပိ အာဂမနသုဒ္ဓိယာ ပဋိပဇ္ဇနဝိဓိဒဿနတ္ထံ ဝုတ္တံ. ကာလေန ကပ္ပိယန္တိ ယုတ္တပတ္တကာလေန ယဒါ နော အတ္ထော ဟောတိ, တဒါ ကပ္ပိယံ စီဝရံ ပဋိဂ္ဂဏှာမာတိ အတ္ထော. ဝေယျာဝစ္စကရောတိ ကိစ္စကရော, ကပ္ပိယကာရကောတိ အတ္ထော. ‘‘ဝေယျာဝစ္စကရော နိဒ္ဒိသိတဗ္ဗော’’တိ ဣဒံ ‘‘အတ္ထိ ပနာယသ္မတော ကောစိ ဝေယျာဝစ္စကရော’’တိ ကပ္ပိယဝစနေန ဝုတ္တတ္တာ အနုညာတံ. သစေ ပန ဒူတော ‘‘ကော ဣမံ ဂဏှာတိ, ကဿ ဝါ ဒေမီ’’တိ ဝဒတိ, န နိဒ္ဒိသိတဗ္ဗော. အာရာမိကော ဝါ ဥပါသကော ဝါတိ ဣဒံ သာရုပ္ပတာယ ဝုတ္တံ, ဌပေတွာ ပန ပဉ္စ သဟဓမ္မိကေ ယော ကောစိ ကပ္ပိယကာရကော ဝဋ္ဋတိ. ဧသော ခေါ အာဝုသော ဘိက္ခူနံ ဝေယျာဝစ္စကရောတိ ဣဒံ ဒူတေန ‘‘အတ္ထိ ပနာယသ္မတော ကောစိ ဝေယျာဝစ္စကရော’’တိ ပုစ္ဆိတတ္တာ ပုစ္ဆာသဘာဂေန ဘိက္ခုဿ ကပ္ပိယဝစနဒဿနတ္ထံ ဝုတ္တံ. ဧဝမေဝ ဟိ ဘိက္ခုနာ ဝတ္တဗ္ဗံ, န ဝတ္တဗ္ဗံ ‘‘တဿ ဒေဟီ’’တိအာဒိ. တေနေဝ ပါဠိယံ ‘‘န ဝတ္တဗ္ဗော တဿ ဒေဟီ’’တိအာဒိမာဟ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၅၃၈-၅၃၉) ပန ‘‘ဧသော ခေါ…ပေ… န ဝတ္တဗ္ဗော တဿ ဒေဟီတိအာဒိ အကပ္ပိယဝတ္ထုသာဒိယနပရိမောစနတ္ထံ ဝုတ္တ’’န္တိ ဝုတ္တံ.

Gold, silver, kahāpaṇa coins, māsaka coins—these are the four grounds for offenses entailing forfeiture. Pearls, gems, lapis lazuli, conch shells, crystal, coral, rubies, cat’s-eye gems, the seven grains, male and female slaves, fields, land, flower gardens, fruit orchards, and so on—these are grounds for offenses of wrong-doing. They are not to be accepted for one’s own sake or for the sake of a shrine, the Saṅgha, a group, or an individual. Therefore, they should not be enjoyed. To illustrate this, it was said, “Friend, we do not accept money for robes, but we do accept robes,” and so on. This was stated to show the purity of the origin and to show the procedure for acting, even when the messenger’s words are unallowable. “At the proper time, what is allowable”—this means that when there is a need at the suitable and appropriate time, we accept an allowable robe. “A steward”—one who performs duties, that is, one who makes things allowable. “A steward should be appointed”—this is permitted because it was said with the allowable phrase, “Does the venerable have any steward?” But if the messenger asks, “Who will take this? To whom should I give it?” then no one should be appointed. “A monastery worker or a lay follower”—this is said for suitability. However, apart from the five who share the Dhamma, anyone who can act as a steward is suitable. “This, friend, is the steward for the monks”—this was said to show the monk’s allowable words in response to the messenger’s question, “Does the venerable have any steward?” In the same way, the monk should speak, but he should not say, “Give it to him,” and so on. For this reason, the Pāli text states, “He should not say, ‘Give it to him,’” and so on. In the Vimativinodanī (Vi. Vi. Ṭī. 1.538–539), it is said, “‘This is the…’ and so on, up to ‘He should not say, “Give it to him,”’ was stated to prevent the enjoyment of unallowable items.

အာဏတ္တော သော မယာတိ ယထာ တုမှာကံ စီဝရေန အတ္ထေ သတိ စီဝရံ ဒဿတိ, ဧဝံ ဝုတ္တောတိ အတ္ထော. ဝိမတိဝိနောဒနိယံ ပန ‘‘သညတ္တောတိအာဒိ ဧဝံ ဒူတေန ပုန ဝုတ္တေ [Pg.130] ဧဝ စောဒေတုံ ဝဋ္ဋတိ, န ဣတရထာတိ ဒဿနတ္ထံ ဝုတ္တ’’န္တိ ဝုတ္တံ. ဧတ္ထ ပန ပါဠိယံ ‘‘သညတ္တော သော မယာ’’တိ အာဂတတ္တာ ဧဝံ ဝုတ္တော, ပုရိမဝါကျေ ပန ဝိနယသင်္ဂဟပ္ပကရဏေ (ဝိ. သင်္ဂ. အဋ္ဌ. ၆၄) ‘‘အာဏတ္တော သော မယာ’’တိ ပရိယာယဝစနေန ပရိဝတ္တိတွာ ဌပိတတ္တာ တထာ ဝုတ္တော, တေန စ ကပ္ပိယကာရကဿ သညာပိတဘာဝေ ဒူတေန ဘိက္ခုဿ ပုန အာရောစိတေ ဧဝ ဘိက္ခုနာ ကပ္ပိယကာရကော စောဒေတဗ္ဗော ဟောတိ, န အနာရောစိတေတိ ဒဿေတိ.

“He was instructed by me” means he was told, “When you have need of a robe, he will give a robe.” In the Vimativinodanī, however, it is stated: “The phrase ‘he was persuaded,’ and so on, is said to show that it is proper to remind him only when the messenger has spoken thus again, and not otherwise.” Here, however, in the Pāli text, because the phrase “he was persuaded by me” occurs, it is stated thus. But in the earlier passage in the Vinayasaṅgahappakaraṇa (Vi. Saṅga. Aṭṭha. 64), it is stated thus because the phrase “he was instructed by me” was established there, having been substituted as a synonymous expression. And thereby it is shown that the monk should remind the steward only when the messenger has informed the monk again that the steward has been persuaded, but not if he has not been informed.

အတ္ထော မေ အာဝုသော စီဝရေနာတိ စောဒနာလက္ခဏနိဒဿနမေတံ. ဣဒံ ဝါ ဟိ ဝစနံ ဝတ္တဗ္ဗံ, တဿ ဝါ အတ္ထော ယာယ ကာယစိ ဘာသာယ ဝတ္တဗ္ဗော. ဒေဟိ မေ စီဝရန္တိအာဒီနိ ပန န ဝတ္တဗ္ဗာကာရဒဿနတ္ထံ ဝုတ္တာနိ. ဧတာနိ ဟိ ဝစနာနိ, ဧတေသံ ဝါ အတ္ထော ယာယ ကာယစိ ဘာသာယ န ဝတ္တဗ္ဗော. ‘‘ဧဝံ ဝဒန္တော စ ပဋိက္ခိတ္တတ္တာ ဝတ္တဘေဒေ ဒုက္ကဋံ အာပဇ္ဇတိ, စောဒနာ ပန ဟောတိယေဝါ’’တိ မဟာဂဏ္ဌိပဒေ မဇ္ဈိမဂဏ္ဌိပဒေ စ ဝုတ္တံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၅၃၈-၅၃၉) ပန ‘‘န ဝတ္တဗ္ဗော ‘ဒေဟိ မေ စီဝရံ…ပေ… စေတာပေဟိ မေ စီဝရ’န္တိ ဣဒံ ဒူတေနာဘတရူပိယံ ပဋိဂ္ဂဟေတုံ အတ္တနာ နိဒ္ဒိဋ္ဌကပ္ပိယကာရကတ္တာဝ ‘ဒေဟိ မေ စီဝရံ…ပေ… စေတာပေဟိ မေ စီဝရ’န္တိ ဝဒန္တော ရူပိယဿ ပကတတ္တာ တေန ရူပိယေန ပရိဝတ္တေတွာ ‘ဒေဟိ စေတာပေဟီ’တိ ရူပိယသံဝေါဟာရံ သမာပဇ္ဇန္တော နာမ ဟောတီတိ တံ ဒေါသံ ဒူရတော ပရိဝဇ္ဇေတုံ ဝုတ္တံ ရူပိယပဋိဂ္ဂါဟကေန သံဃမဇ္ဈေ နိဿဋ္ဌရူပိယေ ဝိယ. ဝုတ္တဉှိ တတ္ထ ‘န ဝတ္တဗ္ဗော ဣမံ ဝါ ဣမံ ဝါ အာဟရာ’တိ (ပါရာ. အဋ္ဌ. ၂.၅၈၃-၅၈၄), တသ္မာ န ဣဒံ ဝိညတ္တိဒေါသေ ပရိဝဇ္ဇေတုံ ဝုတ္တန္တိ ဝေဒိတဗ္ဗံ ‘အတ္ထော မေ အာဝုသော စီဝရေနာ’တိပိ အဝတ္တဗ္ဗတာပ္ပသင်္ဂတော. တေနေဝ ဒူတနိဒ္ဒိဋ္ဌေသု ရူပိယသံဝေါဟာရသင်္ကာဘာဝတော အညံ ကပ္ပိယကာရကံ [Pg.131] ဌပေတွာပိ အာဟရာပေတဗ္ဗ’’န္တိ ဝုတ္တံ. တတ္ထာပိ ‘‘ဒူတေန ဌပိတရူပိယေန စေတာပေတွာ စီဝရံ အာဟရာပေဟီ’’တိ အဝတွာ ကေဝလံ ‘‘စီဝရံ အာဟရာပေဟီ’’တိ ဧဝံ အာဟရာပေတဗ္ဗန္တိ အဓိပ္ပာယော ဂဟေတဗ္ဗောတိ ဝုတ္တံ.

'Friend, I have need of a robe' is an example illustrating the characteristic of a reminder. This statement should be made, or its meaning conveyed, in any language. However, phrases like 'Give me a robe,' and so on, are mentioned to illustrate the kind of speech that should not be used. These statements, or their meaning, should not be conveyed in any language. It is said in the Mahāgaṇṭhipada and the Majjhimagaṇṭhipada: 'One who speaks thus, having been rebuked for the improper expression, incurs an offense of wrong-doing, but the reminder itself is still valid.' But in the Vimativinodanī it is said: ‘One should not say, “Give me a robe… have a robe procured for me.” This is because one who says, “Give me a robe… have a robe procured for me,” precisely because he is the suitable attendant designated by oneself to receive the money brought by the messenger, is said to be engaging in a monetary transaction by saying “give, have it procured,” since it concerns money and he is exchanging with that money. This was said to avoid that fault from afar, just as with money relinquished in the midst of the Saṅgha by one who accepts money. For it is stated there: “One should not say, ‘Bring this or that.’” Therefore, it should be understood that this is not said to avoid the fault of an improper request, since that would lead to the problem of even “Friend, I have need of a robe” being something that should not be said. For that very reason, in the case of stewards designated by the messenger, since there is no suspicion of a monetary transaction, it is said that one may have it brought even after appointing another suitable attendant.’ Even there, it is said that the intention to be understood is that one should have it brought by simply saying, “Have the robe brought,” without saying, “Having had a robe procured with the money left by the messenger, have it brought.”

ဣစ္စေတံ ကုသလန္တိ ဧဝံ ယာဝတတိယံ စောဒေန္တော တံ စီဝရံ အဘိနိပ္ဖာဒေတုံ သက္ကောတိ အတ္တနော ပဋိလာဘဝသေန, ဣစ္စေတံ ကုသလံ သာဓု သုဋ္ဌု သုန္ဒရံ. စတုက္ခတ္တုံ ပဉ္စက္ခတ္တုံ ဆက္ခတ္တုပရမံ တုဏှီဘူတေန ဥဒ္ဒိဿ ဌာတဗ္ဗန္တိ ဌာနလက္ခဏနိဒဿနမေတံ. ဆက္ခတ္တုပရမန္တိ စ ဘာဝနပုံသကဝစနမေတံ. ဆက္ခတ္တုပရမန္တိ ဧတေန စီဝရံ ဥဒ္ဒိဿ တုဏှီဘူတေနေဝ ဌာတဗ္ဗံ, န အညံ ကိဉ္စိ ကာတဗ္ဗန္တိ ဣဒံ ဌာနလက္ခဏံ. တေနေဝ ‘‘န အာသနေတိအာဒီ’’တိ အဋ္ဌကထာယံ ဝုတ္တံ. သဒ္ဒသတ္ထေ ပန –

'This is skillful.' Thus, by reminding up to the third time, he is able to obtain that robe by means of his own acquisition. 'This is skillful, good, excellent, beautiful.' 'One should stand in silence, with it as one's object, four times, five times, up to a maximum of six times'—this is an example illustrating the characteristic of standing. The phrase 'up to a maximum of six times' is a neuter verbal noun. By this 'up to a maximum of six times,' this is the characteristic of standing: one should just stand in silence with the robe as one's object, and nothing else should be done. For that reason, it is said in the commentary: 'Not by a seat, etc.' But in grammar—

‘‘ကိရိယာဝိသေသနံ သတ္ထေ, ဝုတ္တံ ဓာတုဝိသေသနံ;

ဘာဝနပုံသကန္တျေဝ, သာသနေ သမုဒီရိတ’’န္တိ. –

'What in the grammatical treatises is called a modifier of action, a modifier of a verbal root, is proclaimed in the Dispensation as a neuter verbal noun.'

ဝစနတော ကိရိယာဝိသေသနမေဝ သာသနဝေါဟာရေန ဘာဝနပုံသကံ နာမ ဇာတံ;

‘‘မုဒုံ ပစတိဣစ္စတြ, ပစနံ ဘဝတီတိ စ;

သုခံ သယတိဣစ္စတြ, ကရောတိ သယနန္တိ စာ’’တိ. –

By this statement, the modifier of action itself has come to be called a 'neuter verbal noun' in the parlance of the Dispensation. 'He cooks softly'—here it means 'the cooking is soft.' 'He sleeps comfortably'—here it means 'he performs the sleeping comfortably.'

ဝစနတော ကိရိယာဝိသေသနပဒေန တုလျာဓိကရဏဘူတံ ကိရိယာဝိသေသျပဒံ အကမ္မကမ္ပိ သကမ္မကမ္ပိ ဘူဓာတုကရဓာတူဟိ သမ္ဗန္ဓိတဗ္ဗံ ဟောတီတိ ဣမိနာ ဉာယေန ဆက္ခတ္တုပရမံ ဌာနံ ဘဝိတဗ္ဗံ, ဆက္ခတ္တုပရမံ ဌာနံ ကာတဗ္ဗန္တိ အတ္ထော. ဧတေန ဆက္ခတ္တုပရမံ ဧဝံ ဌာနံ ဘဝိတဗ္ဗံ, န တတော အဓိကံ, ဆက္ခတ္တုပရမံ ဧဝ ဌာနံ ကာတဗ္ဗံ, န တတော ဥဒ္ဓန္တိ ဣမမတ္ထံ ဒဿေတိ. န အာသနေ နိသီဒိတဗ္ဗန္တိ ‘‘ဣဓ ဘန္တေ နိသီဒထာ’’တိ ဝုတ္တေပိ န နိသီဒိတဗ္ဗံ. န အာမိသံ ပဋိဂ္ဂဟေတဗ္ဗန္တိ ‘‘ယာဂုခဇ္ဇကာဒိဘေဒံ ကိဉ္စိ အာမိသံ ဂဏှထ ဘန္တေ’’တိ ယာစိယမာနေနပိ န ဂဏှိတဗ္ဗံ. န ဓမ္မော ဘာသိတဗ္ဗောတိ ‘‘မင်္ဂလံ ဝါ အနုမောဒနံ [Pg.132] ဝါ ဘာသထာ’’တိ ယာစိယမာနေနပိ ကိဉ္စိ န ဘာသိတဗ္ဗံ, ကေဝလံ ‘‘ကိံကာရဏာ အာဂတောသီ’’တိ ပုစ္ဆိယမာနေန ‘‘ဇာနာဟိ အာဝုသော’’တိ ဝတ္တဗ္ဗော.

According to the statement, by this principle, the word for the action being modified, being in the same case as the word that modifies the action—whether intransitive or transitive—must be connected with the verbal roots bhū (to be) and kara (to do). Thus the meaning is: 'the standing should be for a maximum of six times,' or 'the standing should be done for a maximum of six times.' By this, it shows this meaning: the standing should be for a maximum of six times, not more than that; the standing should be done for a maximum of six times, not beyond that. 'One should not sit on a seat': even if told, 'Venerable sir, sit here,' one should not sit. 'One should not accept a material offering': even if requested, 'Venerable sir, take some material offering of the kind such as rice gruel or solid food,' one should not take it. 'The Dhamma should not be spoken': even if requested, 'Speak a blessing or words of appreciation,' one should not say anything. Only when asked, 'For what reason have you come?' one should say, 'You should know, friend.'

ဌာနံ ဘဉ္ဇတီတိ အာဂတကာရဏံ ဘဉ္ဇတိ ကောပေတိ. ဌာနန္တိ ဌိတိယာ စ ကာရဏဿ စ နာမံ, တသ္မာ အာသနေ နိသီဒနေန ဌာနံ ကုပ္ပတိ, အာဂတကာရဏမ္ပိ, အာမိသပဋိဂ္ဂဟဏာဒီသု ပန အာဂတကာရဏမေဝ ဘဉ္ဇတိ, န ဌာနံ. တေနာဟ ‘‘အာဂတကာရဏံ ဘဉ္ဇတီ’’တိ. ကေစိ ပန ‘‘အာမိသပဋိဂ္ဂဟဏာဒိနာ ဌာနမ္ပိ ဘဉ္ဇတီ’’တိ ဝဒန္တိ, တံ အဋ္ဌကထာယ န သမေတိ, ဋီကာယမ္ပိ နာနာဝါဒေ ဒဿေတွာ ဌာနဘဉ္ဇနံ ဝုတ္တံ, တံ အဋ္ဌကထာဝစနေန အသံသန္ဒနတော ဂန္ထဂရုဘယေန န ဝဒိမှ. ဣဒါနိ ယာ တိဿော စောဒနာ, ဆ စ ဌာနာနိ ဝုတ္တာနိ, တတ္ထ ဝုဒ္ဓိဟာနိံ ဒဿေန္တော ‘‘သစေ စတုက္ခတ္တုံ စောဒေတီ’’တိအာဒိမာဟ. ယသ္မာ စ ဧကစောဒနာဝုဒ္ဓိယာ ဒွိန္နံ ဌာနာနံ ဟာနိ ဝုတ္တာ, တသ္မာ စောဒနာ ဒွိဂုဏံ ဌာနန္တိ လက္ခဏံ ဒဿိတံ ဟောတိ. ဣတိ ဣမိနာ လက္ခဏေန တိက္ခတ္တုံ စောဒေတွာ ဆက္ခတ္တုံ ဌာတဗ္ဗံ, ဒွိက္ခတ္တုံ စောဒေတွာ အဋ္ဌက္ခတ္တုံ ဌာတဗ္ဗံ, သကိံ စောဒေတွာ ဒသက္ခတ္တုံ ဌာတဗ္ဗံ.

'He breaks the standing' means he breaks, he spoils, the reason for coming. 'Standing' (ṭhāna) is a name for both the act of standing (ṭhiti) and the reason (kāraṇa). Therefore, by sitting on a seat, the standing is spoiled, and also the reason for coming. But in the case of accepting a material offering and so on, only the reason for coming is broken, not the standing. Therefore he said, 'he breaks the reason for coming.' Some, however, say that 'by accepting a material offering and so on, the standing is also broken,' but this does not agree with the commentary. In the sub-commentary, too, after showing various views, the breaking of the standing is mentioned, but we have not stated it due to its inconsistency with the words of the commentary and out of fear of making the text cumbersome. Now, concerning the three reminders and six standings that were mentioned, showing the increase and decrease, he said, 'If he reminds four times…,' and so on. And since a decrease of two standings is stated for an increase of one reminder, the principle is thereby shown that a reminder is worth two standings. Thus, by this principle, having reminded three times, one should stand for six times; having reminded twice, one should stand for eight times; having reminded once, one should stand for ten times.

တတြ တတြ ဌာနေ တိဋ္ဌတီတိ ဣဒံ စောဒကဿ ဌိတဋ္ဌာနတော အပက္ကမ္မ တတြ တတြ ဥဒ္ဒိဿ ဌာနံယေဝ သန္ဓာယ ဝုတ္တံ. ကော ပန ဝါဒေါ နာနာဒိဝသေသူတိ နာနာဒိဝသေသု ဧဝံ ကရောန္တဿ ကော ပန ဝါဒေါ, ဝတ္တဗ္ဗမေဝ နတ္ထီတိ အဓိပ္ပာယော. ‘‘သာမံ ဝါ ဂန္တဗ္ဗံ, ဒူတော ဝါ ပါဟေတဗ္ဗောတိ ဣဒံ သဘာဝတော စောဒေတုံ အနိစ္ဆန္တေနပိ ကာတဗ္ဗမေဝါ’’တိ ဝဒန္တိ. န တံ တဿ ဘိက္ခုနော ကိဉ္စိ အတ္ထံ အနုဘောတီတိ တံ စီဝရစေတာပန္နံ အဿ ဘိက္ခုနော ကိဉ္စိ အပ္ပမတ္တကမ္ပိ ကမ္မံ န နိပ္ဖာဒေတိ. ယုဉ္ဇန္တာယသ္မန္တော သကန္တိ အာယသ္မန္တော အတ္တနော သန္တကံ ဓနံ ပါပုဏန္တု. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၅၃၈-၅၃၉) ပန ‘‘ယတဿ [Pg.133] စီဝရစေတာပန္နန္တိအာဒိ ယေန အတ္တနာ ဝေယျာဝစ္စကရော နိဒ္ဒိဋ္ဌော, စီဝရဉ္စ အနိပ္ဖာဒိတံ, တဿ ကတ္တဗ္ဗဒဿနံ. ဧဝံ ဘိက္ခုနာ ဝတ္ထုသာမိကာနံ ဝုတ္တေ စောဒေတွာ ဒေန္တိ, ဝဋ္ဋတိ ‘သာမိကာ စောဒေတွာ ဒေန္တီ’တိ (ပါရာ. ၅၄၁) အနာပတ္တိယံ ဝုတ္တတ္တာ. တေနေဝ သော သယံ အစောဒေတွာ ဥပါသကာဒီဟိ ပရိယာယေန ဝတွာ စောဒါပေတိ, တေသု သတက္ခတ္တုမ္ပိ စောဒေတွာ စီဝရံ ဒါပေန္တေသု တဿ အနာပတ္တိ သိဒ္ဓါ ဟောတိ သိက္ခာပဒဿ အနာဏတ္တိကတ္တာ’’တိ ဝုတ္တံ.

'He stands in this or that place': this is said with reference to standing in this or that designated place, having moved away from the place where the one who reminds stood. 'What to say of on different days?': the meaning is, for one who does so on different days, what is there to say? There is nothing to be said. They say: ''One should go oneself or a messenger should be sent'—this must be done even by one who by nature does not wish to remind.' 'That brings no benefit whatsoever to that bhikkhu' means that the funds intended for the robe do not accomplish even the slightest task for that bhikkhu. 'May the venerables strive for their own' means may the venerables obtain their own property. But in the Vimativinodanī it is said: 'The passage beginning, "The funds intended for the robe of one who is restrained," shows the duty of one by whom a steward has been appointed for himself and for whom the robe has not yet been produced. When the bhikkhu has spoken thus to the owners of the goods, they remind and give. This is permissible, because it is stated in the 'no offense' section: "The owners remind and give." For that very reason, without reminding them himself, he speaks indirectly to lay supporters and so on and has them remind. When they, having reminded even a hundred times, have the robe given, his 'no offense' is established because the training rule is not a command.'

၆၅. ကေနစိ အနိဒ္ဒိဋ္ဌော အတ္တနော မုခေနေဝ ဗျာဝဋဘာဝံ ဝေယျာဝစ္စကရတ္တံ ပတ္တော မုခဝေဝဋိကော, အဝိစာရေတုကာမတာယာတိ ဣမိနာ ဝိဇ္ဇမာနမ္ပိ ဒါတုံ အနိစ္ဆန္တာ အရိယာပိ ဝဉ္စနာဓိပ္ပာယံ ဝိနာ ဝေါဟာရတော နတ္ထီတိ ဝဒန္တီတိ ဒဿေတိ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၅၃၇-၅၃၉) ပန ‘‘အဝိစာရေတုကာမတာယာတိ ဣမသ္မိံ ပက္ခေ ‘နတ္ထမှာကံ ကပ္ပိယကာရကော’တိ ဣဒံ တာဒိသံ ကရောန္တော ကပ္ပိယကာရကော နတ္ထီတိ ဣမိနာ အဓိပ္ပာယေန ဝုတ္တ’’န္တိ ဝုတ္တံ. ဘေသဇ္ဇက္ခန္ဓကေ မေဏ္ဍကသေဋ္ဌိဝတ္ထုမှိ (မဟာဝ. ၂၉၉) ဝုတ္တံ ‘‘သန္တိ ဘိက္ခဝေ’’တိအာဒိဝစနမေဝ မေဏ္ဍကသိက္ခာပဒံ နာမ. တတ္ထ ဟိ မေဏ္ဍကေန နာမ သေဋ္ဌိနာ ‘‘သန္တိ ဟိ ဘန္တေ မဂ္ဂါ ကန္တာရာ အပ္ပောဒကာ အပ္ပဘက္ခာ န သုကရာ အပါထေယျေန ဂန္တုံ, သာဓု ဘန္တေ ဘဂဝါ ဘိက္ခူနံ ပါထေယျံ အနုဇာနာတူ’’တိ ယာစိတေန ဘဂဝတာ ‘‘အနုဇာနာမိ ဘိက္ခဝေ ပါထေယျံ ပရိယေသိတုံ. တဏ္ဍုလော တဏ္ဍုလတ္ထိကေန, မုဂ္ဂေါ မုဂ္ဂတ္ထိကေန, မာသော မာသတ္ထိကေန, လောဏံ လောဏတ္ထိကေန, ဂုဠော ဂုဠတ္ထိကေန, တေလံ တေလတ္ထိကေန, သပ္ပိ သပ္ပိတ္ထိကေနာ’’တိ ဝတွာ ဣဒံ ဝုတ္တံ ‘‘သန္တိ, ဘိက္ခဝေ, မနုဿာ သဒ္ဓါ ပသန္နာ, တေ ကပ္ပိယကာရကာနံ ဟတ္ထေ ဟိရညံ ဥပနိက္ခိပန္တိ ‘ဣမိနာ ယံ အယျဿ ကပ္ပိယံ, တံ ဒေထာ’တိ. အနုဇာနာမိ, ဘိက္ခဝေ, ယံ တတော ကပ္ပိယံ, တံ သာဒိတုံ, န တွေဝါဟံ, ဘိက္ခဝေ, ကေနစိ [Pg.134] ပရိယာယေန ဇာတရူပရဇတံ သာဒိတဗ္ဗံ ပရိယေသိတဗ္ဗန္တိ ဝဒါမီ’’တိ. ‘‘ကပ္ပိယကာရကာနံ ဟတ္ထေ ဟိရညံ နိက္ခိပန္တီ’’တိ ဧတ္ထာပိ ဘိက္ခုဿ အာရောစနံ အတ္ထိယေဝ, အညထာ အနိဒ္ဒိဋ္ဌကပ္ပိယကာရကပက္ခံ ဘဇတီတိ န စောဒေတဗ္ဗော သိယာ, ဣဒံ ပန ဒူတေန နိဒ္ဒိဋ္ဌကပ္ပိယကာရကေ သန္ဓာယ ဝုတ္တံ, န ပန ဘိက္ခုနာ နိဒ္ဒိဋ္ဌေ ဝါ အနိဒ္ဒိဋ္ဌေ ဝါ. တေနေဝါဟ ‘‘ဧတ္ထ စောဒနာယ ပရိမာဏံ နတ္ထီ’’တိအာဒိ. ယဒိ မူလံ သန္ဓာယ စောဒေတိ, တံ သာဒိတမေဝ သိယာတိ အာဟ ‘‘မူလံ အသာဒိယန္တေနာ’’တိ.

65. One who, though not appointed by anyone, has become a steward by his own speech is a `mukhavevaṭika`. This shows that by the phrase 'due to unwillingness to consider,' it is meant that even noble ones, not wishing to give something even when it is available, say 'there is none' as a matter of convention, without deceptive intent. The Sāratthadīpanī, however, says: 'In this case, the phrase "due to unwillingness to consider" is said with the intention that when one says, "We have no allowable attendant," it means there is no one acting as such an allowable attendant.' In the Bhesajjakkhandhaka, in the story of the great merchant Meṇḍaka, the statement beginning 'There are, monks...' is called the Meṇḍaka training rule. There, the great merchant Meṇḍaka requested the Blessed One: 'Venerable sir, there are roads that are wilderness tracts, with little water and little food, difficult to travel without provisions. It would be good, venerable sir, if the Blessed One would allow the monks provisions for the journey.' The Blessed One then said: 'I allow you, monks, to seek provisions for the journey: rice for one who needs rice, beans for one who needs beans, lentils for one who needs lentils, salt for one who needs salt, molasses for one who needs molasses, oil for one who needs oil, and ghee for one who needs ghee.' Then he said this: 'Monks, there are faithful, confident people who deposit gold in the hands of allowable attendants, saying, "With this, give the venerable ones what is allowable." I allow you, monks, to consent to what is allowable from that. But I do not say, monks, that in any way at all gold and silver should be sought or consented to.' The phrase 'they deposit gold in the hands of allowable attendants' implies that the monk is informed; otherwise, he could not be accused of favoring an unappointed allowable attendant. This, however, is said with reference to an allowable attendant appointed by a messenger, not one appointed or unappointed by a monk. Therefore, it is said: 'Here, there is no limit on reminding,' and so on. If one reminds with reference to the principal amount, that would be tantamount to consenting to it—hence it is said, 'by one not consenting to the principal.'

အညာတကအပ္ပဝါရိတေသု ဝိယ ပဋိပဇ္ဇိတဗ္ဗန္တိ ဣဒံ အတ္တနာ စောဒနာဋ္ဌာနဉ္စ န ကာတဗ္ဗန္တိ ဒဿနတ္ထံ ဝုတ္တံ. ပိဏ္ဍပါတာဒီနံ အတ္ထာယာတိ ဣမိနာ စီဝရတ္ထာယေဝ န ဟောတီတိ ဒဿေတိ. ဧသေဝ နယောတိ ဣမိနာ ဝတ္ထုသာမိနာ နိဒ္ဒိဋ္ဌကပ္ပိယကာရကေသုပိ ပိဏ္ဍပါတာဒီနမ္ပိ အတ္ထာယ ဒိန္နေ စ ဌာနစောဒနာဒိသဗ္ဗံ ဟေဋ္ဌာ ဝုတ္တနယေနေဝ ကာတဗ္ဗန္တိ ဒဿေတိ.

'One should act as if among strangers or the uninvited'—this is said to show that one should not create a ground for accusation against oneself. 'For the sake of almsfood and so forth'—this indicates that it is not solely for the purpose of robes. 'This is the same method'—this shows that even when allowable attendants designated by the owner of the property give for the sake of almsfood and so forth, everything, such as reminding about the standing, should be done according to the method stated above.

၆၆. ဥပနိက္ခိတ္တသာဒိယနေ ပနာတိအာဒီသု ‘‘ဣဒံ အယျဿ ဟောတူ’’တိ ဧဝံ သမ္မုခါ ဝါ ‘‘အမုကသ္မိံ နာမ ဌာနေ မမ ဟိရညသုဝဏ္ဏံ အတ္ထိ, တံ တုယှံ ဟောတူ’’တိ ဧဝံ ပရမ္မုခါ ဝါ ဌိတဿ ကေဝလံ ဝါစာယ ဝါ ဟတ္ထမုဒ္ဒါယ ဝါ ‘‘တုယှ’’န္တိ ဝတွာ ပရိစ္စတ္တဿ ကာယဝါစာဟိ အပ္ပဋိက္ခိပိတွာ စိတ္တေန သာဒိယနံ ဥပနိက္ခိတ္တသာဒိယနံ နာမ. သာဒိယတီတိ ဝုတ္တမေဝတ္ထံ ဝိဘာဝေတိ ‘‘ဂဏှိတုကာမော ဟောတီ’’တိ.

66. Regarding 'consenting to what is deposited' (`upanikkhittasādiyana`) and so on: when something is relinquished—either face-to-face, saying, 'May this be for the venerable one,' or in one's absence, saying, 'In such and such a place I have gold; let that be yours'—by mere words or by a hand gesture, saying 'It is yours,' consenting to it with the mind without rejecting it by body or speech is called 'consenting to what is deposited.' The meaning of 'consents' (`sādiyati`) is clarified as 'he wishes to take it.'

ဣဒံ ဂုတ္တဋ္ဌာနန္တိ အာစိက္ခိတဗ္ဗန္တိ ပစ္စယပရိဘောဂံယေဝ သန္ဓာယ အာစိက္ခိတဗ္ဗံ. ‘‘ဣဓ နိက္ခိပါ’’တိ ဝုတ္တေ ‘‘ဥဂ္ဂဏှာပေယျ ဝါ’’တိ ဝုတ္တလက္ခဏေန နိဿဂ္ဂိယံ ဟောတီတိ အာဟ ‘‘ဣဓ နိက္ခိပါဟီတိ န ဝတ္တဗ္ဗ’’န္တိ. အထ ဝါ ‘‘ဣဒံ ဂုတ္တဋ္ဌာန’’န္တိ အာစိက္ခန္တော ဌာနဿ ဂုတ္တဘာဝမေဝ ဒဿေတိ, န ဝတ္ထုံ ပရာမသတိ, တသ္မာ အာစိက္ခိတဗ္ဗံ. ‘‘ဣဓ နိက္ခိပါဟီ’’တိ ပန ဝဒန္တော [Pg.135] နိက္ခိပိတဗ္ဗံ ဝတ္ထုံ နိက္ခိပါဟီတိ ဝတ္ထုံ ပရာမသတိ နာမ, တသ္မာ န ဝတ္တဗ္ဗံ. ပရတော ဣဒံ ဂဏှာတိ ဧတ္ထာပိ ဧသေဝ နယော. ကပ္ပိယဉ္စ အကပ္ပိယဉ္စ နိဿာယ ဌိတံ ဟောတီတိ ယသ္မာ တတော ဥပ္ပန္နပစ္စယပရိဘောဂေါ ကပ္ပတိ, တသ္မာ ကပ္ပိယံ နိဿာယ ဌိတံ, ယသ္မာ ပန ဒုဗ္ဗိစာရဏာယ တတော ဥပ္ပန္နပစ္စယပရိဘောဂေါ န ကပ္ပတိ, တသ္မာ အကပ္ပိယံ နိဿာယ ဌိတန္တိ ဝေဒိတဗ္ဗံ. အထ ဝါ ဣဒံ ဓနံ ယသ္မာ ‘‘နယိဒံ ကပ္ပတီ’’တိ ပဋိက္ခိတ္တံ, တသ္မာ ကပ္ပိယံ နိဿာယ ဌိတံ, ယသ္မာ ပန သဗ္ဗသော အဝိဿဇ္ဇိတံ, တသ္မာ အကပ္ပိယံ နိဿာယ ဌိတံ. အထ ဝါ တံ ဓနံ ယသ္မာ ပစ္ဆာ သုဋ္ဌုဝိစာရဏာယ သတိယာ ကပ္ပိယံ ဘဝိဿတိ, ဒုဗ္ဗိစာရဏာယ သတိယာ အကပ္ပိယံ ဘဝိဿတိ, တသ္မာ ကပ္ပိယဉ္စ အကပ္ပိယဉ္စ နိဿာယ ဌိတံ ဟောတီတိ. ဝိမတိဝိနောဒနိယံ ပန ‘‘ဧကော သတံ ဝါ သဟဿံ ဝါတိအာဒိ ရူပိယေ ဟေဋ္ဌိမကောဋိယာ ပဝတ္တနာကာရံ ဒဿေတုံ ဝုတ္တ’’န္တိ စ ‘‘န ပန ဧဝံ ပဋိပဇ္ဇိတဗ္ဗမေဝါတိ ဒဿေတုံ, ‘ဣဓ နိက္ခိပါဟီ’တိ ဝုတ္တေ ဥဂ္ဂဏှာပနံ ဟောတီတိ အာဟ ‘ဣဓ နိက္ခိပါဟီ’တိ န ဝတ္တဗ္ဗ’’န္တိ စ ‘‘ကပ္ပိယဉ္စ…ပေ… ဟောတီတိ ယသ္မာ အသာဒိတတ္တာ တတော ဥပ္ပန္နပစ္စယာ ဝဋ္ဋန္တိ, တသ္မာ ကပ္ပိယံ နိဿာယ ဌိတံ, ယသ္မာ ပန ဒုဗ္ဗိစာရဏာယ သတိ တတော ဥပ္ပန္နံ န ကပ္ပတိ, တသ္မာ အကပ္ပိယံ နိဿာယ ဌိတန္တိ ဝေဒိတဗ္ဗ’’န္တိ စ ဝုတ္တံ.

'This should be declared as a guarded place'—this should be declared with reference only to the use of requisites. When it is said, 'Place it here,' it becomes an item to be forfeited in accordance with the characteristic described as 'or one might have it taken up.' Therefore, it is said, 'Do not say, "Place it here."' Alternatively, when declaring, 'This is a guarded place,' one indicates only the guarded nature of the place, not referring to the object itself. Hence, it should be declared. But when saying, 'Place it here,' one is instructing to place the object, which constitutes referring to the object. Therefore, it should not be said. The same method applies when one takes this from another. It is established depending on what is allowable and what is unallowable: because the use of requisites arising from it is permissible, it is established depending on what is allowable; but because the use of requisites arising from it through improper management is not permissible, it is established depending on what is unallowable, it should be understood. Alternatively, because this wealth has been rejected with the words, 'This is not allowable,' it is established depending on what is allowable; but because it has not been entirely relinquished, it is established depending on what is unallowable. Or, because that wealth may later become allowable when there is proper management or unallowable when there is improper management, it is established depending on both what is allowable and unallowable. In the Vimativinodanī, however, it is said: 'The phrase "one hundred or one thousand" and so on is stated to illustrate the manner of transaction with money at the lowest limit.' And: 'To show that one should not act in this way, since when one says, "Place it here," causing it to be taken up occurs, it is said, "Do not say, 'Place it here.'"' And: 'It is established depending on what is allowable... and so on... because requisites arising from it are valid since it has not been consented to, it is established depending on what is allowable; but because what arises from it when there is improper management is not permissible, it is established depending on what is unallowable, it should be understood.'

၆၇. သံဃမဇ္ဈေ နိဿဇ္ဇိတဗ္ဗန္တိ ယသ္မာ ရူပိယံ နာမ အကပ္ပိယံ, တသ္မာ သံဃဿ ဝါ ဂဏဿ ဝါ ပုဂ္ဂလဿ ဝါ နိဿဇ္ဇိတဗ္ဗန္တိ န ဝုတ္တံ. ယသ္မာ ပန တံ ပဋိဂ္ဂဟိတမတ္တမေဝ ဟောတိ, န တေန ကိဉ္စိ ကပ္ပိယဘဏ္ဍံ စေတာပိတံ, တသ္မာ ဥပါယေန ပရိဘောဂဒဿနတ္ထံ ‘‘သံဃမဇ္ဈေ နိဿဇ္ဇိတဗ္ဗ’’န္တိ (ပါရာ. ၅၈၄) ဝုတ္တံ. န တေန ကိဉ္စိ ကပ္ပိယဘဏ္ဍံ စေတာပိတန္တိ ဣမိနာ စေတာပိတဉ္စေ, နတ္ထိ ပရိဘောဂူပါယော ဥဂ္ဂဟေတွာ အနိဿဋ္ဌရူပိယေန စေတာပိတတ္တာ. ဤဒိသဉှိ သံဃမဇ္ဈေ နိဿဇ္ဇနံ ကတွာဝ [Pg.136] ဆဍ္ဍေတွာ ပါစိတ္တိယံ ဒေသာပေတဗ္ဗန္တိ ဒဿေတိ. ကေစိ ပန ‘‘ယသ္မာ နိဿဂ္ဂိယဝတ္ထုံ ပဋိဂ္ဂဟေတွာပိ စေတာပိတံ ကပ္ပိယဘဏ္ဍံ သံဃေ နိဿဋ္ဌံ ကပ္ပိယကာရကေဟိ နိဿဋ္ဌရူပိယေန ပရိဝတ္တေတွာ အာနီတကပ္ပိယဘဏ္ဍသဒိသံ ဟောတိ, တသ္မာ ဝိနာဝ ဥပါယံ ဘာဇေတွာ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတီ’’တိ ဝဒန္တိ, တံ ပတ္တစတုက္ကာဒိကထာယ န သမေတိ. တတ္ထ ဟိ ရူပိယေန ပရိဝတ္တိတပတ္တဿ အပရိဘောဂေါဝ ဒဿိတော, န နိဿဇ္ဇနဝိစာရောတိ. ကပ္ပိယံ အာစိက္ခိတဗ္ဗန္တိ ပဗ္ဗဇိတာနံ သပ္ပိ ဝါ တေလံ ဝါ ဝဋ္ဋတိ ဥပါသကာတိ ဧဝံ အာစိက္ခိတဗ္ဗံ.

67. 'It should be relinquished in the midst of the Sangha'—because money is unallowable, it is not said that it should be relinquished to the Sangha, to a group, or to an individual. However, since it has only been received and no allowable goods have been procured with it, the instruction 'it should be relinquished in the midst of the Sangha' is given to show a means for its use. By the words 'no allowable goods have been procured with it,' it is indicated that if they have been procured, there is no means for their use, because they were procured with money that had been accepted but not relinquished. This shows that after making such a relinquishment in the midst of the Sangha, one should discard it and have the offense of expiation confessed. Some, however, say: 'Because an allowable item that was procured even after receiving an item to be forfeited becomes, when the latter is relinquished in the Sangha, like an allowable item brought after being exchanged by allowable attendants for the relinquished money, it is therefore permissible to divide and use it without any special means.' But this does not accord with the discussion on the set of four bowls, etc. For there, only the non-use of a bowl exchanged for money is shown; there is no investigation into relinquishment. 'What is allowable should be declared'—it should be declared thus: 'Lay follower, for the renunciants, ghee or oil is allowable.'

အာရာမိကာနံ ဝါ ပတ္တဘာဂန္တိ ဣဒံ ဂိဟီနံ ဟတ္ထဂတောပိ သောယေဝ ဘာဂေါတိ ကတွာ ဝုတ္တံ. သစေ ပန တေန အညံ ပရိဝတ္တေတွာ အာရာမိကာ ဒေန္တိ, ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတီတိ မဇ္ဈိမဂဏ္ဌိပဒေ စူဠဂဏ္ဌိပဒေ စ ဝုတ္တံ. တတော ဟရိတွာတိ အညေသံ ပတ္တဘာဂတော ဟရိတွာ. ကသိဏပရိကမ္မန္တိ အာလောကကသိဏပရိကမ္မံ. မဉ္စပီဌာဒီနိ ဝါတိ ဧတ္ထ တတော ဂဟိတမဉ္စပီဌာဒီနိ ပရိဝတ္တေတွာ အညံ စေ ဂဟိတံ, ဝဋ္ဋတီတိ ဝဒန္တိ. ဆာယာပီတိ ဘောဇနသာလာဒီနံ ဆာယာပိ. ပရိစ္ဆေဒါတိက္ကန္တာတိ ဂေဟပရိစ္ဆေဒံ အတိက္ကန္တာ, ဆာယာယ ဂတဂတဋ္ဌာနံ ဂေဟံ န ဟောတီတိ အဓိပ္ပာယော. မဂ္ဂေနပီတိ ဧတ္ထ သစေ အညော မဂ္ဂေါ နတ္ထိ, မဂ္ဂံ အဓိဋ္ဌဟိတွာ ဂန္တုံ ဝဋ္ဋတီတိ ဝဒန္တိ. ကီတာယာတိ တေန ဝတ္ထုနာ ကီတာယ. ဥပနိက္ခေပံ ဌပေတွာ သံဃော ပစ္စယေ ပရိဘုဉ္ဇတီတိ သစေ ဥပါသကော ‘‘အတိဗဟု ဧတံ ဟိရညံ, ဣဒံ ဘန္တေ အဇ္ဇေဝ န ဝိနာသေတဗ္ဗ’’န္တိ ဝတွာ သယံ ဥပနိက္ခေပံ ဌပေတိ, အညေန ဝါ ဌပါပေတိ, ဧဝံ ဥပနိက္ခေပံ ဌပေတွာ တတော ဥပ္ပန္နပစ္စယံ ပရိဘုဉ္ဇန္တော သံဃော ပစ္စယေ ပရိဘုဉ္ဇတိ, တေန ဝတ္ထုနာ ဂဟိတတ္တာ ‘‘အကပ္ပိယ’’န္တိ ဝုတ္တံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၅၈၃-၅၈၄) ပန ‘‘ဥပနိက္ခေပံ ဌပေတွာတိ ကပ္ပိယကာရကေဟိ [Pg.137] ဝဍ္ဎိယာ ပယောဇနံ သန္ဓာယ ဝုတ္တံ. အကပ္ပိယန္တိ တေန ဝတ္ထုနာ ဂဟိတတ္တာ ဝုတ္တ’’န္တိ ဝုတ္တံ.

'Or the share that has come for the monastery attendants'—this is said on the basis that even what has come into the hands of householders is the very same share. However, if the monastery attendants exchange it for something else and give that, it is permissible to use it; so it is said in the Majjhimagaṇṭhipada and the Cūḷagaṇṭhipada. 'Having taken it from there' means having taken it from the share that has come for others. 'Preparation of a kasina' refers to the preparation of the light kasina. 'Or beds, chairs, etc.'—here they say that if items like beds and chairs taken from there are exchanged and another is acquired, it is permissible. 'Even the shade' means even the shade of dining halls and so on. 'Having crossed the boundary' means having crossed the boundary of the house; the intention is that a place where the shade has gone is not the house. 'Even by the path'—here they say that if there is no other path, it is permissible to go after having determined the path. 'Purchased' means purchased with that item. 'Having set aside a deposit, the Sangha uses the requisites'—if a lay follower says, 'Venerable sir, this gold is too much; it should not be disposed of today,' and he himself sets aside a deposit or has another set it aside, in this way, the Sangha, using the requisites that have arisen from it, uses the requisites. It is called 'unallowable' because it was acquired by means of that item. In the Vimativinodanī, however, it is stated: ''Having set aside a deposit' is said with reference to the purpose of gaining interest through allowable attendants. It is called 'unallowable' because it was acquired by means of that item.'

သစေ သော ဆဍ္ဍေတီတိ ယတ္ထ ကတ္ထစိ ခိပတိ, အထာပိ န ဆဍ္ဍေတိ, သယံ ဂဟေတွာ ဂစ္ဆတိ, န ဝါရေတဗ္ဗော. နော စေ ဆဍ္ဍေတီတိ အထ နေဝ ဂဟေတွာ ဂစ္ဆတိ, န ဆဍ္ဍေတိ, ‘‘ကိံ မယှံ ဣမိနာ ဗျာပါရေနာ’’တိ ယေနကာမံ ပက္ကမတိ, တတော ယထာဝုတ္တလက္ခဏော ရူပိယဆဍ္ဍကော သမန္နိတဗ္ဗော. ယော န ဆန္ဒာဂတိန္တိအာဒီသု လောဘဝသေန တံ ဝတ္ထုံ အတ္တနော ဝါ ကရောန္တော အတ္တာနံ ဝါ ဥက္ကံသေန္တော ဆန္ဒာဂတိံ နာမ ဂစ္ဆတိ. ဒေါသဝသေန ‘‘နေဝါယံ မာတိကံ ဇာနာတိ, န ဝိနယ’’န္တိ ပရံ အပသာဒေန္တော ဒေါသာဂတိံ နာမ ဂစ္ဆတိ. မောဟဝသေန ပမုဋ္ဌော ပမုဋ္ဌဿတိဘာဝံ အာပဇ္ဇန္တော မောဟာဂတိံ နာမ ဂစ္ဆတိ. ရူပိယပဋိဂ္ဂါဟကဿ ဘယေန ဆဍ္ဍေတုံ အဝိသဟန္တော ဘယာဂတိံ နာမ ဂစ္ဆတိ. ဧဝံ အကရောန္တော န ဆန္ဒာဂတိံ ဂစ္ဆတိ, န ဒေါသာဂတိံ ဂစ္ဆတိ, န မောဟာဂတိံ ဂစ္ဆတိ, န ဘယာဂတိံ ဂစ္ဆတိ နာမာတိ ဝေဒိတဗ္ဗော.

If he discards it, meaning he throws it away anywhere; or even if he does not discard it, but takes it himself and leaves, he should not be stopped. If he does not discard it, meaning he neither takes it and leaves nor discards it, but thinking, "What concern is this business of mine?" he departs as he pleases, then a discarder of money with the aforementioned characteristics should be sought. In the passage beginning 'One who does not fall into bias due to desire,' one who, under the sway of greed, either appropriates that item for himself or exalts himself, falls into what is called 'bias due to desire.' One who, under the sway of hatred, disparages another, saying, "This person knows neither the matrix nor the discipline," falls into what is called 'bias due to hatred.' One who, under the sway of delusion, is confused and falls into a state of forgetfulness, falls into what is called 'bias due to delusion.' One who, out of fear of the recipient of the money, is unable to discard it, falls into what is called 'bias due to fear.' Thus, one who does not act in these ways should be understood as not falling into bias due to desire, not falling into bias due to hatred, not falling into bias due to delusion, and not falling into bias due to fear.

၆၈. ပတိတောကာသံ အသမန္နာရဟန္တေန ဆဍ္ဍေတဗ္ဗန္တိ ဣဒံ နိရပေက္ခဘာဝဒဿနပရန္တိ ဝေဒိတဗ္ဗံ, တသ္မာ ပတိတဋ္ဌာနေ ဉာတေပိ တဿ ဂူထံ ဆဍ္ဍေန္တဿ ဝိယ နိရပေက္ခဘာဝေါယေဝေတ္ထ ပမာဏန္တိ ဝေဒိတဗ္ဗံ. အသန္တသမ္ဘာဝနာယာတိ အတ္တနိ အဝိဇ္ဇမာနဥတ္တရိမနုဿဓမ္မာရောစနံ သန္ဓာယ ဝုတ္တံ. ထေယျပရိဘောဂေါ နာမ အနရဟဿ ပရိဘောဂေါ. ဘဂဝတာ ဟိ အတ္တနော သာသနေ သီလဝတော ပစ္စယာ အနုညာတာ, န ဒုဿီလဿ. ဒါယကာနမ္ပိ သီလဝတော ဧဝ ပရိစ္စာဂေါ, န ဒုဿီလဿ အတ္တနော ကာရာနံ မဟပ္ဖလဘာဝဿ ပစ္စာသီသနတော. ဣတိ သတ္ထာရာ အနနုညာတတ္တာ ဒါယကေဟိ စ အပရိစ္စတ္တတ္တာ ဒုဿီလဿ ပရိဘောဂေါ ထေယျပရိဘောဂေါ. ဣဏဝသေန ပရိဘောဂေါ ဣဏပရိဘောဂေါ, ပဋိဂ္ဂါဟကတော ဒက္ခိဏာဝိသုဒ္ဓိယာ [Pg.138] အဘာဝတော ဣဏံ ဂဟေတွာ ပရိဘောဂေါ ဝိယာတိ အတ္ထော. တသ္မာတိ ‘‘သီလဝတော’’တိအာဒိနာ ဝုတ္တမေဝတ္ထံ ကာရဏဘာဝေန ပစ္စာမသတိ. စီဝရံ ပရိဘောဂေ ပရိဘောဂေတိ ကာယတော မောစေတွာ ပရိဘောဂေ ပရိဘောဂေ. ပုရေဘတ္တ…ပေ… ပစ္ဆိမယာမေသု ပစ္စဝေက္ခိတဗ္ဗန္တိ သမ္ဗန္ဓော. တထာ အသက္ကောန္တေန ယထာဝုတ္တကာလဝိသေသဝသေန ဧကသ္မိံ ဒိဝသေ စတုက္ခတ္တုံ တိက္ခတ္တုံ ဒွိက္ခတ္တုံ သကိံယေဝ ဝါ ပစ္စဝေက္ခိတဗ္ဗံ.

68. The statement, 'it should be discarded in a place unsuitable for an Arahant,' is to be understood as showing a state of non-attachment. Therefore, even if the place where it has fallen is known, just as one discards excrement, non-attachment is indeed the standard here. The phrase 'by not esteeming what is not present' is said with reference to announcing superhuman states that one does not possess. 'Use as theft' means use by one who is unworthy. For the Blessed One has permitted requisites in his dispensation for the virtuous, not for the immoral. Likewise, donors give only to the virtuous, not to the immoral, hoping for the great fruitfulness of their own actions. Thus, because it is not permitted by the Teacher and not relinquished by the donors, use by the immoral is 'use as theft.' 'Use as a debt' means use in the manner of a debt; because of the absence of purity of the offering on the part of the recipient, the meaning is that it is like using something after taking on a debt. 'Therefore' refers back to this very meaning stated by 'for the virtuous,' etc., as the reason. 'Regarding the robe, in each use' means in each and every use, after removing it from the body. The connection is: 'should be reviewed before the meal... in the last watches of the night.' Similarly, one who is unable to do so should review it four times, three times, twice, or even just once a day, according to the specific times mentioned.

သစဿ အပ္ပစ္စဝေက္ခတောဝ အရုဏော ဥဂ္ဂစ္ဆတိ, ဣဏပရိဘောဂဋ္ဌာနေ တိဋ္ဌတီတိ ဧတ္ထ ဟိယျော ယံ မယာ စီဝရံ ပရိဘုတ္တံ, တံ ယာဝဒေဝ သီတဿ ပဋိဃာတာယ…ပေ… ဟိရိကောပိနပဋိစ္ဆာဒနတ္ထံ. ဟိယျော ယော မယာ ပိဏ္ဍပါတော ပရိဘုတ္တော, သော နေဝ ဒဝါယာတိအာဒိနာ သစေ အတီတပရိဘောဂပစ္စဝေက္ခဏံ န ကရေယျ, ဣဏပရိဘောဂဋ္ဌာနေ တိဋ္ဌတီတိ ဝဒန္တိ, တံ ဝီမံသိတဗ္ဗံ. သေနာသနမ္ပိ ပရိဘောဂေ ပရိဘောဂေတိ ပဝေသေ ပဝေသေ. ဧဝံ ပန အသက္ကောန္တေန ပုရေဘတ္တာဒီသု ပစ္စဝေက္ခိတဗ္ဗံ, တံ ဟေဋ္ဌာ ဝုတ္တနယေနေဝ သက္ကာ ဝိညာတုန္တိ ဣဓ ဝိသုံ န ဝုတ္တံ. သတိပစ္စယတာတိ သတိယာ ပစ္စယဘာဝေါ. ပဋိဂ္ဂဟဏဿ ပရိဘောဂဿ စ ပစ္စဝေက္ခဏသတိယာ ပစ္စယဘာဝေါ ယုဇ္ဇတိ, ပစ္စဝေက္ခိတွာဝ ပဋိဂ္ဂဟေတဗ္ဗံ ပရိဘုဉ္ဇိတဗ္ဗဉ္စာတိ အတ္ထော. တေနေဝါဟ ‘‘သတိံ ကတွာ’’တိအာဒိ. ဧဝံ သန္တေပီတိ ယဒိပိ ဒွီသုပိ ဌာနေသု ပစ္စဝေက္ခဏာ ယုတ္တာ, ဧဝံ သန္တေပိ. အပရေ ပနာဟု ‘‘သတိပစ္စယတာတိ သတိ ဘေသဇ္ဇပရိဘောဂဿ ပစ္စယဘာဝေ, ပစ္စယေတိ အတ္ထော. ဧဝံ သန္တေပီတိ ပစ္စယေ သတိပီ’’တိ, တံ တေသံ မတိမတ္တံ. တထာ ဟိ ပစ္စယသန္နိဿိတသီလံ ပစ္စဝေက္ခဏာယ ဝိသုဇ္ဈတိ, န ပစ္စယသဗ္ဘာဝမတ္တေန.

If dawn rises for one while one has not reflected, one stands in the position of using as a debt. Here, if one does not reflect on past use—(thinking,) 'The robe I used yesterday was merely for warding off cold… and for the purpose of concealing the private parts. The almsfood I consumed yesterday was not for indulgence,' etc.—they say that one stands in the position of using as a debt; this should be investigated. Regarding the lodging as well, 'in each use' means at each and every entry. However, one who is unable to do so should reflect before the meal, etc. Since this can be understood by the method stated above, it is not stated separately here. 'Mindfulness as a condition' means the state of mindfulness being a condition. It is fitting for the mindfulness of reflection to be a condition for both receiving and using; the meaning is that one should receive and use only after having reflected. Therefore, he said, 'having established mindfulness,' etc. 'Even so' means: although reflection is proper in both instances, even so. Others, however, say: ''Mindfulness as a condition' means mindfulness is a condition for the use of medicine; 'condition' is the meaning. 'Even so' means 'even when the condition is present.'' That is merely their opinion. For virtue dependent on requisites is purified by reflection, not merely by the existence of the requisites.

နနု စ ‘‘ပရိဘောဂေ ကရောန္တဿ အနာပတ္တီ’’တိ ဣမိနာ ပါတိမောက္ခသံဝရသီလံ ဝုတ္တံ, တသ္မာ ပစ္စယသန္နိဿိတသီလဿ ပါတိမောက္ခသံဝရသီလဿ [Pg.139] စ ကော ဝိသေသောတိ? ဝုစ္စတေ – ပုရိမေသု တာဝ တီသု ပစ္စယေသု ဝိသေသော ပါကဋောယေဝ, ဂိလာနပစ္စယေ ပန ယထာ ဝတိံ ကတွာ ရုက္ခမူလေ ဂေါပိတေ တဿ ဖလာနိပိ ရက္ခိတာနေဝ ဟောန္တိ, ဧဝမေဝ ပစ္စဝေက္ခဏာယ ပစ္စယသန္နိဿိတသီလေ ရက္ခိတေ တပ္ပဋိဗဒ္ဓံ ပါတိမောက္ခသံဝရသီလမ္ပိ နိပ္ဖန္နံ နာမ ဟောတိ. ဂိလာနပစ္စယံ အပ္ပစ္စဝေက္ခိတွာ ပရိဘုဉ္ဇန္တဿ သီလံ ဘိဇ္ဇမာနံ ပါတိမောက္ခသံဝရသီလမေဝ ဘိဇ္ဇတိ, ပစ္စယသန္နိဿိတသီလံ ပန ပစ္ဆာဘတ္တပုရိမယာမာဒီသု ယာဝ အရုဏုဂ္ဂမနာ အပ္ပစ္စဝေက္ခန္တဿေဝ ဘိဇ္ဇတိ. ပုရေဘတ္တဉှိ အပ္ပစ္စဝေက္ခိတွာပိ ဂိလာနပစ္စယံ ပရိဘုဉ္ဇန္တဿ အနာပတ္တိ, ဣဒမေတေသံ နာနာကရဏန္တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၅၈၅) အာဂတံ.

But is it not so that by the statement, 'There is no offense for one who is using,' the virtue of Pātimokkha restraint is stated? Therefore, what is the difference between virtue dependent on the requisites and the virtue of Pātimokkha restraint? It is said: To begin with, in the case of the first three requisites, the difference is quite clear. But regarding the requisite of medicine for the sick, just as when a tree is protected at its root by making a fence, its fruits are also protected, in the same way, when virtue dependent on the requisites is protected by reflection, the virtue of Pātimokkha restraint connected with it also becomes accomplished. For one who uses the requisite of medicine for the sick without reflecting, it is the virtue of Pātimokkha restraint itself that is broken; but virtue dependent on the requisites is broken only for one who fails to reflect after the meal, in the first watches of the night, and so on, up until the rising of the dawn. Indeed, for one who uses the requisite of medicine for the sick even without reflecting before the meal, there is no offense. This is the distinction between them, as stated in the Sāratthadīpanī (Sārattha-ṭīkā 2.585).

ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၅၈၅) ပန ‘‘ထေယျပရိဘောဂေါတိ ပစ္စယဿာမိနာ ဘဂဝတာ အနနုညာတတ္တာ ဝုတ္တံ. ဣဏပရိဘောဂေါတိ ဘဂဝတာ အနုညာတမ္ပိ ကတ္တဗ္ဗံ အကတွာ ပရိဘုဉ္ဇနတော ဝုတ္တံ. တေန စ ပစ္စယသန္နိဿိတသီလံ ဝိပဇ္ဇတီတိ ဒဿေတိ. ပရိဘောဂေ ပရိဘောဂေတိ ကာယတော မောစေတွာ မောစေတွာ ပရိဘောဂေ. ပစ္ဆိမယာမေသု ပစ္စဝေက္ခိတဗ္ဗန္တိ ယောဇနာ. ဣဏပရိဘောဂဋ္ဌာနေ တိဋ္ဌတီတိ ဧတ္ထ ‘ဟိယျော ယံ မယာ စီဝရံ ပရိဘုတ္တ’န္တိအာဒိနာပိ အတီတပစ္စဝေက္ခဏာ ဝဋ္ဋတီတိ ဝဒန္တိ. ပရိဘောဂေ ပရိဘောဂေတိ ဥဒကပတနဋ္ဌာနတော အန္တောပဝေသနေသု နိသီဒနသယနေသု စ. သတိပစ္စယတာ ဝဋ္ဋတီတိ ပစ္စဝေက္ခဏသတိယာ ပစ္စယတ္တံ လဒ္ဓုံ ဝဋ္ဋတိ. ပဋိဂ္ဂဟဏေ စ ပရိဘောဂေ စ ပစ္စဝေက္ခဏာသတိ အဝဿံ လဒ္ဓဗ္ဗာတိ ဒဿေတိ. တေနာဟ ‘သတိံ ကတွာ’တိအာဒိ. ကေစိ ပန ‘သတိပစ္စယတာ ပစ္စယေ သတိ ဘေသဇ္ဇပရိဘောဂဿ ကာရဏေ သတီ’တိ ဧဝမ္ပိ အတ္ထံ ဝဒန္တိ, တေသမ္ပိ ပစ္စယေ သတီတိ ပစ္စယသဗ္ဘာဝသလ္လက္ခဏေ သတီတိ ဧဝမတ္ထော ဂဟေတဗ္ဗော [Pg.140] ပစ္စယသဗ္ဘာဝမတ္တေန သီလဿ အသုဇ္ဈနတော. ပရိဘောဂေ အကရောန္တဿေဝ အာပတ္တီတိ ဣမိနာ ပါတိမောက္ခသံဝရသီလဿ ဘေဒေါ ဒဿိတော, န ပစ္စယသန္နိဿိတသီလဿ တဿ အတီတပစ္စဝေက္ခဏာယ ဝိသုဇ္ဈနတော. ဧတသ္မိံ ပန သေသပစ္စယေသု စ ဣဏပရိဘောဂါဒိဝစနေန ပစ္စယသန္နိဿိတသီလဿေဝ ဘေဒေါတိ ဧဝမိမေသံ နာနာကရဏံ ဝေဒိတဗ္ဗ’’န္တိ အာဂတံ.

In the Vimativinodanī (Vimati.ṭī. 1.585), it is stated: ''Use as theft' is so called because it was not permitted by the Blessed One, the owner of the requisites. 'Use as a debt' is so called because one uses them without doing what should be done, even though permitted by the Blessed One. And by this, it is shown that the virtue dependent on requisites is ruined. 'In each use' means in each use, after repeatedly removing it from the body. The construction is: 'should be reflected upon in the last watches of the night.' Regarding 'one stands in the position of using as a debt,' they say that here reflection on the past, such as 'the robe that I used yesterday,' etc., is also permissible. 'In each use' refers to places where water falls, to entering inside, and to sitting and lying down. 'It is proper for there to be mindfulness as a condition' means it is proper for the mindfulness of reflection to serve as a condition. It shows that mindfulness of reflection must certainly be obtained both when receiving and when using. Hence, it is said, 'having established mindfulness,' etc. Some, however, also state the meaning thus: ''Mindfulness as a condition' means when there is a condition, a reason, for the use of medicine.' For them too, the meaning of 'when the condition is present' should be taken as 'when there is a perception of the existence of the requisite,' because virtue is not purified by the mere existence of the requisite. By 'an offense occurs only for one who is not using (properly),' a breach of the Pātimokkha restraint is shown, not of the virtue dependent on requisites, since the latter is purified by reflection on the past. In this case, and regarding the remaining requisites, terms like 'use as a debt' refer only to a breach of virtue dependent on requisites. Thus, this distinction between them should be understood.

ဧတေသု ဒွီသု ပကရဏေသု ‘‘ဣဏပရိဘောဂဋ္ဌာနေ တိဋ္ဌတီ’’တိ ဧတ္ထ ဟိယျော ယံ မယာ စီဝရံ ပရိဘုတ္တန္တိ…ပေ… ဝဒန္တီတိ အာဂတံ. ဣမံ ပန နယံ နိဿာယ ဣဒါနိ ဧကစ္စေ ပဏ္ဍိတာ ‘‘အဇ္ဇပါတော ပရိဘုတ္တံ သာယံ ပစ္စဝေက္ခန္တေန အဇ္ဇ ယံ မယာ စီဝရံ ပရိဘုတ္တန္တိအာဒိနာ အတီတဝသေန ပစ္စဝေက္ခဏာ ကာတဗ္ဗာ’’တိ ဝဒန္တိ. ကေစိ ‘‘ဟိယျော ပရိဘုတ္တမေဝ အတီတဝသေန ပစ္စဝေက္ခဏာ ကာတဗ္ဗာ, န အဇ္ဇ ပရိဘုတ္တံ, တံ ပန ပစ္စုပ္ပန္နဝသေန ပစ္စဝေက္ခဏာယေဝါ’’တိ ဝဒန္တိ. တတ္ထ မူလဝစနေ ဧဝံ ဝိစာရဏာ ကာတဗ္ဗာ. ကထံ? ဣဒံ ဟိယျောတျာဒိဝစနံ သုတ္တံ ဝါ သုတ္တာနုလောမံ ဝါ အာစရိယဝါဒေါ ဝါ အတ္တနောမတိ ဝါတိ. တတ္ထ န တာဝ သုတ္တံ ဟောတိ ‘‘သုတ္တံ နာမ သကလေ ဝိနယပိဋကေ ပါဠီ’’တိ ဝုတ္တတ္တာ ဣမဿ စ ဝစနဿ န ပါဠိဘူတတ္တာ. န စ သုတ္တာနုလောမံ ‘‘သုတ္တာနုလောမံ နာမ စတ္တာရော မဟာပဒေသာ’’တိ (ပါရာ. အဋ္ဌ. ၁.၄၅) ဝုတ္တတ္တာ ဣမဿ စ မဟာပဒေသဘာဝါဘာဝတော. န စ အာစရိယဝါဒေါ ‘‘အာစရိယဝါဒေါ နာမ ဓမ္မသင်္ဂါဟကေဟိ ပဉ္စဟိ အရဟန္တသတေဟိ ဌပိတာ ပါဠိဝိနိမုတ္တာ ဩက္ကန္တဝိနိစ္ဆယပ္ပဝတ္တာ အဋ္ဌကထာတန္တီ’’တိ ဝစနတော ဣမဿ စ အဋ္ဌကထာပါဌဘာဝါဘာဝတော. န စ အတ္တနောမတိ ‘‘အတ္တနောမတိ နာမ သုတ္တသုတ္တာနုလောမအာစရိယဝါဒေ မုဉ္စိတွာ အနုမာနေန အတ္တနော ဗုဒ္ဓိယာ နယဂ္ဂါဟေန ဥပဋ္ဌိတာကာရကထနံ, အပိစ သုတ္တန္တာဘိဓမ္မဝိနယဋ္ဌကထာသု အာဂတော သဗ္ဗောပိ [Pg.141] ထေရဝါဒေါ အတ္တနောမတိ နာမာ’’တိ ဝုတ္တတ္တာ ဣမဿ စ အဋ္ဌကထာသု အာဂတတ္ထေရဝါဒဘာဝါဘာဝတော.

In these two sections, regarding the phrase 'one stands in the position of using something as a debt,' the statement 'the robe that I used yesterday...' and so on, is cited. Relying on this method, some learned ones now say: 'What was used this morning should be reflected upon in the evening in the past tense, thus: "The robe that I used today..." and so on.' Some say: 'Only what was used yesterday should be reflected upon in the past tense, not what was used today; that, however, should be reflected upon in the present tense.' Herein, the original statement should be investigated thus: How? Is this statement 'yesterday...' and so on a sutta, or in conformity with a sutta, or a teacher's doctrine, or a personal opinion? In this regard, it is not a sutta, for it is said, 'A sutta is the Pāḷi in the entire Vinaya Piṭaka,' and this statement is not Pāḷi. Nor is it in conformity with a sutta, for it is said, 'In conformity with a sutta means the four great standards,' and this statement is not one of the great standards. Nor is it a teacher's doctrine, for it is said, 'A teacher's doctrine is the commentarial tradition established by the five hundred arahants, the compilers of the Dhamma, which is apart from the Pāḷi and proceeds by way of settled decisions,' and this statement is not a passage from the commentary. Nor is it a personal opinion, for it is said, 'A personal opinion is a statement of a form presented by grasping a method with one's own intelligence through inference, apart from the suttas, what conforms to the suttas, and the teachers' doctrines; moreover, the entire Theravāda teaching found in the commentaries on the Suttas, Abhidhamma, and Vinaya is also called a personal opinion,' and this statement is not a Theravāda teaching found in the commentaries.

ဣတိ –

Thus –

‘‘စတုဗ္ဗိဓဉှိ ဝိနယံ, မဟာထေရာ မဟိဒ္ဓိကာ;

နီဟရိတွာ ပကာသေသုံ, ဓမ္မသင်္ဂါဟကာ ပုရာ’’တိ. (ပါရာ. အဋ္ဌ. ၁.၄၅) –

For the great elders of great power, the compilers of the Dhamma in the past, having extracted the fourfold Vinaya, proclaimed it.

ဝုတ္တေသု စတုဗ္ဗိဓဝိနယေသု အနန္တောဂဓတ္တာ ဣဒံ ဝစနံ ဝိစာရေတဗ္ဗံ. တေန ဝုတ္တံ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၅၈၅) ဋီကာစရိယေန ‘‘တံ ဝီမံသိတဗ္ဗ’’န္တိ. အထ ဝါ ‘‘နယဂ္ဂါဟေန ဥပဋ္ဌိတာကာရကထန’’န္တိ ဣမိနာ လက္ခဏေန တေသံ တေသံ အာစရိယာနံ ဥပဋ္ဌိတာကာရဝသေန ကထနံ အတ္တနောမတိ သိယာ, ဧဝမ္ပိ ဝိစာရေတဗ္ဗမေဝ. ‘‘အတ္တနောမတိ အာစရိယဝါဒေ ဩတာရေတဗ္ဗာ. သစေ တတ္ထ ဩတရတိ စေဝ သမေတိ စ, ဂဟေတဗ္ဗာ. သစေ နေဝ ဩတရတိ န သမေတိ, န ဂဟေတဗ္ဗာ. အယဉှိ အတ္တနောမတိ နာမ သဗ္ဗဒုဗ္ဗလာ’’တိ (ပါရာ. အဋ္ဌ. ၁.၄၅) ဝစနတော ဣမဿ စ ဝစနဿ အဋ္ဌကထာဝစနေ အနောတရဏတော အပ္ပဝိသနတော. ဝုတ္တဉှိ အဋ္ဌကထာယံ ‘‘သစဿ အပ္ပစ္စဝေက္ခတောဝ အရုဏော ဥဂ္ဂစ္ဆတိ, ဣဏပရိဘောဂဋ္ဌာနေ တိဋ္ဌတီ’’တိ.

Since this statement is not included in the fourfold Vinaya that has been mentioned, it should be investigated. Therefore it was said by the subcommentary teacher in the Sāratthadīpanī: 'It should be investigated.' Alternatively, a statement made by various teachers according to the form that has occurred to them, characterized as 'a statement of a form presented by grasping a method,' might be a personal opinion; even so, it must still be investigated. 'A personal opinion should be tested against the teachers' doctrine. If it fits and agrees, it should be accepted. If it neither fits nor agrees, it should not be accepted. For this so-called "personal opinion" is the weakest of all.' And this is because this statement does not fit with or enter into the word of the commentary. For it is said in the commentary: 'If dawn arises while it has not been reflected upon by him, he stands in the position of using it as a debt.'

အပရော နယော – ကိံ ဣဒံ ဝစနံ ပါဠိဝစနံ ဝါ အဋ္ဌကထာဝစနံ ဝါ ဋီကာဝစနံ ဝါ ဂန္ထန္တရဝစနံ ဝါတိ. တတ္ထ န တာဝ ပါဠိဝစနံ, န အဋ္ဌကထာဝစနံ, န ဂန္ထန္တရဝစနံ, အထ ခေါ ဋီကာဝစနန္တိ. ဟောတု ဋီကာဝစနံ, သကဝစနံ ဝါ ပရဝစနံ ဝါ အဓိပ္ပေတဝစနံ ဝါ အနဓိပ္ပေတဝစနံ ဝါတိ. တတ္ထ န သကဝစနံ ဟောတိ, အထ ခေါ ပရဝစနံ. တေနာဟ ‘‘ဝဒန္တီ’’တိ. န ဋီကာစရိယေန အဓိပ္ပေတဝစနံ ဟောတိ, အထ ခေါ အနဓိပ္ပေတဝစနံ. တေနာဟ ‘‘တံ ဝီမံသိတဗ္ဗ’’န္တိ. တေဟိ ပန အာစရိယေဟိ အတီတပရိဘောဂပစ္စဝေက္ခဏာတိ ဣဒံ [Pg.142] အတီတပအဘောဂဝသေန ပစ္စဝေက္ခဏာ အတီတပရိဘောဂပစ္စဝေက္ခဏာတိ ပရိကပ္ပေတွာ အတီတဝါစကေန သဒ္ဒေန ယောဇေတွာ ကတံ ဘဝေယျ. အတီတေ ပရိဘောဂေါ အတီတပရိဘောဂေါ, အတီတပရိဘောဂဿ ပစ္စဝေက္ခဏာ အတီတပရိဘောဂပစ္စဝေက္ခဏာတိ ဧဝံ ပန ကတေ အတီတပရိဘောဂဿ ပစ္စုပ္ပန္နသမီပတ္တာ ပစ္စုပ္ပန္နဝါစကေန သဒ္ဒေန ကထနံ ဟောတိ ယထာ တံ နဂရတော အာဂန္တွာ နိသိန္နံ ပုရိသံ ‘‘ကုတော အာဂစ္ဆသီ’’တိ ဝုတ္တေ ‘‘နဂရတော အာဂစ္ဆာမီ’’တိ ပစ္စုပ္ပန္နဝါစကသဒ္ဒေန ကထနံ.

Another method: Is this statement a Pāḷi statement, a commentarial statement, a sub-commentarial statement, or a statement from another book? Here, it is not a Pāḷi statement, nor a commentarial statement, nor a statement from another book, but rather a sub-commentarial statement. Granted it is a sub-commentarial statement, is it the author's own statement, another's statement, an endorsed statement, or an unendorsed statement? Here, it is not the author's own statement, but another's statement. Therefore it says, 'they say.' It is not a statement endorsed by the sub-commentary teacher, but rather an unendorsed statement. Therefore it says, 'that should be investigated.' However, by those teachers, this 'reflection on past use' might have been formulated by connecting it with a word indicating the past, having conceived it as 'reflection by way of past use is reflection on past use.' Use in the past is 'past use'; reflection on past use is 'reflection on past use.' But when it is done thus, because the past use is near to the present, the statement is made with a word indicating the present, just as when a man who has come from the city and is sitting is asked, 'From where are you coming?' and he replies, 'I am coming from the city,' speaking with a word indicating the present.

ဝိနယသုတ္တန္တဝိသုဒ္ဓိမဂ္ဂါဒီသု (မ. နိ. ၁.၂၃; ဝိသုဒ္ဓိ. ၁.၁၈) စ ‘‘ပဋိသင်္ခါ ယောနိသော စီဝရံ ပဋိသေဝတီ’’တိ ဝတ္တမာနဝစနေနေဝ ပါဌော ဟောတိ, န အတီတဝစနေန, အတီတပရိဘောဂေါတိ စ ဣမသ္မိံယေဝ ဒိဝသေ ပစ္ဆာဘတ္တာဒိကာလံ ဥပါဒါယ ပုရေဘတ္တာဒီသု ပရိဘောဂေါ ဣစ္ဆိတဗ္ဗော, န ဟိယျော ပရိဘောဂေါ. ကထံ ဝိညာယတီတိ စေ? အဋ္ဌကထာပမာဏေန. ဝုတ္တဉှိ အဋ္ဌကထာယံ (ပါရာ. အဋ္ဌ. ၂.၅၈၅) ‘‘ပိဏ္ဍပါတော အာလောပေ အာလောပေ, တထာ အသက္ကောန္တေန ပုရေဘတ္တပစ္ဆာဘတ္တပုရိမယာမပစ္ဆိမယာမေသု. သစဿ အပ္ပစ္စဝေက္ခတောဝ အရုဏော ဥဂ္ဂစ္ဆတိ, ဣဏပရိဘောဂဋ္ဌာနေ တိဋ္ဌတီ’’တိ. ဧတေန ပိဏ္ဍပါတံ အာလောပေ အာလောပေ ပစ္စဝေက္ခန္တော ဘောဇနကိရိယာယ အပရိနိဋ္ဌိတတ္တာ မုချတော ပစ္စုပ္ပန္နပစ္စဝေက္ခဏာ ဟောတိ, ပုရေဘတ္တာဒီသု စတူသု ကောဋ္ဌာသေသု ပစ္စဝေက္ခန္တော ဘောဇနကိရိယာယ ပရိနိဋ္ဌိတတ္တာ အတီတပစ္စဝေက္ခဏာ ဟောတီတိ ဒဿေတိ. သာ ပန ပစ္စုပ္ပန္နသမီပတ္တာ ဝတ္တမာနဝစနေန ဝိဓီယတိ. ယဒိ ဟိ ဟိယျော ပရိဘုတ္တာနိ အတီတပစ္စဝေက္ခဏေန ပစ္စဝေက္ခိတဗ္ဗာနိ သိယုံ, အတီတဒုတိယဒိဝသတတိယဒိဝသာဒိမာသသံဝစ္ဆရာဒိပရိဘုတ္တာနိပိ ပစ္စဝေက္ခိတဗ္ဗာနိ သိယုံ, ဧဝဉ္စ သတိ ယထာဝုတ္တအဋ္ဌကထာဝစနံ နိရတ္ထကံ သိယာ, တသ္မာ အဋ္ဌကထာဝစနမေဝ ပမာဏံ ကာတဗ္ဗံ. ယထာဟ –

In the Vinaya, the Suttas, the Visuddhimagga, and other texts, the reading is with a present-tense expression, not a past-tense one: 'Reflecting wisely, one uses the robe.' And 'past use' here should be understood as use on this very day—such as before the meal and after the meal—not use from the previous day. How is this known? By the authority of the commentary. For it is stated in the commentary: 'Almsfood is to be reflected upon with each mouthful; for one who is unable to do so, it should be done during the periods before the meal, after the meal, in the first watch of the night, and in the last watch of the night. If dawn arises without it having been reflected upon, one stands in the position of using it as a debt.' By this it is shown that reflecting on almsfood with each mouthful is primarily a reflection on the present because the act of eating is not yet completed, whereas reflecting during the four periods—before the meal, etc.—is a reflection on the past because the act of eating is completed. That reflection, however, is prescribed with a present-tense expression because of its nearness to the present. For if things used the previous day were to be reflected upon with a reflection on the past, then those used two days ago, three days ago, months, or even years ago would also have to be reflected upon. If this were so, the aforesaid statement of the commentary would be meaningless. Therefore, the statement of the commentary alone should be taken as the authority. As it is said:

‘‘ဗုဒ္ဓေန [Pg.143] ဓမ္မော ဝိနယော စ ဝုတ္တော;

ယော တဿ ပုတ္တေဟိ တထေဝ ဉာတော;

သော ယေဟိ တေသံ မတိမစ္စဇန္တာ;

ယသ္မာ ပုရေ အဋ္ဌကထာ အကံသု.

The Dhamma and Vinaya spoken by the Buddha, was known in just that way by His sons; by whom, not transgressing their understanding, the commentaries were composed in the past.

‘‘တသ္မာ ဟိ ယံ အဋ္ဌကထာသု ဝုတ္တံ;

တံ ဝဇ္ဇယိတွာန ပမာဒလေခံ;

သဗ္ဗမ္ပိ သိက္ခာသု သဂါရဝါနံ;

ယသ္မာ ပမာဏံ ဣဓ ပဏ္ဍိတာန’’န္တိ. (ပါရာ. အဋ္ဌ. ၁.ဂန္ထာရမ္ဘကထာ);

Therefore, what is said in the commentaries, excluding any scribal error, is entirely the authority here for the wise who respect the trainings.

ယသ္မာ စ သဗ္ဗာသဝသုတ္တာဒီသု (မ. နိ. ၁.၂၃) ဘဂဝတာ ဒေသိတကာလေ ဘိက္ခုကတ္တုကတ္တာ နာမယောဂတ္တာ ဝတ္တမာနပဌမပုရိသဝသေန ‘‘ပဋိသင်္ခါ ယောနိသော စီဝရံ ပဋိသေဝတီ’’တိ ဒေသိတာ, တဒနုကရဏေန ဘိက္ခူနံ ပစ္စဝေက္ခဏကာလေ အတ္တကတ္တုကတ္တာ အမှယောဂတ္တာ ဝတ္တမာနဥတ္တမပုရိသဝသေန ‘‘ပဋိသင်္ခါ ယောနိသော စီဝရံ ပဋိသေဝါမီ’’တိ ပစ္စဝေက္ခိတဗ္ဗာ ဟောတိ, ‘‘သီတဿ ပဋိဃာတာယာ’’တိအာဒီနိ တဒတ္ထသမ္ပဒါနပဒါနိ စ ‘‘ပဋိသေဝတိ, ပဋိသေဝါမီ’’တိ ဝုတ္တပဋိသေဝနကိရိယာယမေဝ သမ္ဗန္ဓိတဗ္ဗာနိ ဟောန္တိ, တာနိ စ ကိရိယာပဒါနိ ပစ္စုပ္ပန္နဝသေန ဝါ ပစ္စုပ္ပန္နသမီပအတီတဝသေန ဝါ ဝတ္တမာနဝိဘတ္တိယုတ္တာနိ ဟောန္တိ, တသ္မာ ပစ္စုပ္ပန္နပရိဘုတ္တာနံ ဝါ အတီတပရိဘုတ္တာနံ ဝါ ပစ္စယာနံ ပစ္စဝေက္ခဏကာလေ ‘‘ပဋိသေဝါမီ’’တိ ဝစနံ ဘဂဝတော ဝစနဿ အနုဂတတ္တာ ဥပပန္နမေဝါတိ ဒဋ္ဌဗ္ဗံ.

And since in the Sabbāsava Sutta and others, when the Blessed One taught, it was taught in the present tense, third person—'reflecting wisely, one uses the robe'—because the monk is the agent and the construction is third-person. In imitation of that, when monks reflect, it should be reflected upon in the present tense, first person—'reflecting wisely, I use the robe'—because oneself is the agent and the construction is first-person. The phrases expressing purpose in the dative case, such as 'for warding off cold,' are to be connected only with the action of using expressed as 'one uses' or 'I use.' And those verbal forms, using a present tense inflection, can signify either the present or the past that is near to the present. Therefore, it should be understood that when reflecting on requisites being used in the present or that were used in the past, the expression 'I use' is indeed fitting because it accords with the Blessed One's utterance.

အနုဝစနေပိ ဧဝံ ဝိစာရဏာ ကာတဗ္ဗာ – ‘‘အဇ္ဇ ပါတော ပရိဘုတ္တံ သာယံ ပစ္စဝေက္ခန္တေန အဇ္ဇ ယံ မယာ စီဝရံ ပရိဘုတ္တန္တိအာဒိနာ အတီတဝသေန ပစ္စဝေက္ခဏာ ကာတဗ္ဗာ’’တိ ယေ ဝဒန္တိ, တေ ဧဝံ ပုစ္ဆိတဗ္ဗာ – ကိံ ဘဝန္တော ဘဂဝတာ အတီတပရိဘုတ္တေသု အတီတဝသေန ပစ္စဝေက္ခဏာ ဒေသိတာတိ? န ဒေသိတာ. ကထံ ဒေသိတာတိ? ‘‘ပစ္စဝေက္ခတီ’’တိ ပစ္စုပ္ပန္နဝသေနေဝ [Pg.144] ဒေသိတာတိ. ကိံ ဘောန္တော ဘဂဝတော ကာလေ အတီတပရိဘုတ္တေသု ပစ္စဝေက္ခဏာ နတ္ထီတိ? အတ္ထိ. အထ ကသ္မာ ဘဂဝတာ ပစ္စုပ္ပန္နဝသေနေဝ ပစ္စဝေက္ခဏာ ဒေသိတာတိ? ပစ္စုပ္ပန္နသမီပဝသေန ဝါ သာမညဝသေန ဝါ ဒေသိတာတိ. ဧဝံ သန္တေ ဘဂဝတော အနုကရဏေန ဣဒါနိပိ အတီတပရိဘုတ္တာနံ ပစ္စယာနံ ပစ္စုပ္ပန္နဝသေန ပစ္စဝေက္ခဏာ ကာတဗ္ဗာတိ. ယေ ပန ဧဝံ ဝဒန္တိ ‘‘ဟိယျော ပရိဘုတ္တာနမေဝ အတီတပစ္စဝေက္ခဏာ ကာတဗ္ဗာ, န အဇ္ဇ ပရိဘုတ္တာနံ, တေသံ ပန ပစ္စုပ္ပန္နပစ္စဝေက္ခဏာယေဝါ’’တိ, တေ ဧဝံ ဝတ္တဗ္ဗာ – ကိံ ဘောန္တော ယထာ တုမှေ ဝဒန္တိ, ဧဝံ ပါဠိယံ အတ္ထီတိ? နတ္ထိ. အဋ္ဌကထာယံ အတ္ထီတိ? နတ္ထိ. ဧဝံ သန္တေ သာဋ္ဌကထေသု တေပိဋကေသု ဗုဒ္ဓဝစနေသု အသံဝိဇ္ဇမာနံ တုမှာကံ ဝစနံ ကထံ ပစ္စေတဗ္ဗန္တိ? အာစရိယပရမ္ပရာဝသေန. ဟောတု တုမှာကံ အာစရိယလဒ္ဓိဝသေန ကထနံ, ကာလော နာမ တိဝိဓော အတီတော အနာဂတော ပစ္စုပ္ပန္နောတိ. တတ္ထ ပရိနိဋ္ဌိတကိရိယာ အတီတော နာမ, အဘိမုခကိရိယာ အနာဂတော နာမ, အာရဒ္ဓအနိဋ္ဌိတကိရိယာ ပစ္စုပ္ပန္နော နာမ. တေနာဟု ပေါရာဏာ –

In the recitation, this investigation should be made: Those who say, “What was used this morning should be reviewed in the evening by reflecting on it in terms of the past, with the thought, ‘Today, the robe that I used…,’ and so on,” should be asked: “Venerables, did the Blessed One teach that reflection on things used in the past should be done in terms of the past?” He did not. “How did he teach it?” He taught it in terms of the present, saying, “One reflects.” “Venerables, was there no reflection on things used in the past during the Blessed One’s time?” There was. “Then why did the Blessed One teach reflection in terms of the present?” It was taught either by way of proximity to the present or by way of generality. This being so, in imitation of the Blessed One, even now reflection on requisites used in the past should be done in terms of the present. But those who say, “Reflection in terms of the past should be done only for what was used yesterday, not for what was used today; for the latter, there is only reflection in terms of the present,” should be told: “Venerables, is what you say found in the Pāli canon?” It is not. “Is it found in the commentaries?” It is not. “This being so, since your statement is not found in the words of the Buddha in the Tipiṭaka with its commentaries, how can it be accepted?” “Through the lineage of teachers.” Let your statement be on the grounds of what you have received from your teachers. Time is threefold: past, future, and present. Therein, a completed action is called past; an impending action is called future; and an action that has been started but not completed is called present. Thus the ancients have said:

‘‘အာရဒ္ဓါနိဋ္ဌိတော ဘာဝေါ, ပစ္စုပ္ပန္နော သုနိဋ္ဌိတော;

အတီတာနာဂတုပ္ပာဒ-မပ္ပတ္တာဘိမုခါ ကိရိယာ’’တိ.

“A state that has been started but is unfinished is the present; one that is well-finished is the past; an action that is impending but has not yet reached its arising is the future.”

တတ္ထ အဇ္ဇ ဝါ ဟောတု ဟိယျော ဝါ တတော ပုဗ္ဗေ ဝါ, ပရိဘုတ္တပစ္စယော သုပရိနိဋ္ဌိတဘုဉ္ဇနကိရိယတ္တာ အတီတော နာမ. တတ္ထ ဟိယျော ဝါ တတော ပုဗ္ဗေ ဝါ ပရိဘုတ္တပစ္စယော အတိက္ကန္တအရုဏုဂ္ဂမနတ္တာ န ပစ္စဝေက္ခဏာရဟော, ပစ္စဝေက္ခိတောပိ အပ္ပစ္စဝေက္ခိတောယေဝ ဟောတိ, ဣဏပရိဘောဂဋ္ဌာနေ တိဋ္ဌတိ. ဝုတ္တဉှိ အဋ္ဌကထာယံ ‘‘သစဿ အပ္ပစ္စဝေက္ခတောဝ အရုဏော ဥဂ္ဂစ္ဆတိ, ဣဏပရိဘောဂဋ္ဌာနေ တိဋ္ဌတီ’’တိ. အဇ္ဇေဝ ပန စီဝရဉ္စ သေနာသနဉ္စ ပရိဘောဂေ ပရိဘောဂေ, ပိဏ္ဍပါတံ အာလောပေ အာလောပေ, ဘေသဇ္ဇံ ပဋိဂ္ဂဟဏေ ပရိဘောဂေ စ [Pg.145] ပစ္စဝေက္ခတော အပရိနိဋ္ဌိတဘုဉ္ဇနကိရိယတ္တာ ပစ္စုပ္ပန္နပရိဘုတ္တပစ္စဝေက္ခဏာ နာမ ဟောတိ. ပုရေ ပရိဘုတ္တံ တတော ပစ္ဆာ စတူသု ကောဋ္ဌာသေသု ပစ္စဝေက္ခတော သုပရိနိဋ္ဌိတဘုဉ္ဇနကိရိယတ္တာ အတီတပရိဘုတ္တပစ္စဝေက္ခဏာ နာမ ဟောတိ. ဧတ္တကံ ပစ္စဝေက္ခဏာယ ခေတ္တံ, န တတော ပုဗ္ဗေ ပစ္ဆာ ဝါ. ယထာဟ အဋ္ဌကထာယံ ‘‘သီလဝတော အပ္ပစ္စဝေက္ခိတပရိဘောဂေါ ဣဏပရိဘောဂေါ နာမ. တသ္မာ စီဝရံ ပရိဘောဂေ ပရိဘောဂေ…ပေ… ဘေသဇ္ဇဿ ပဋိဂ္ဂဟဏေပိ ပရိဘောဂေပိ သတိပစ္စယတာ ဝဋ္ဋတီ’’တိ, တသ္မာ ဟိယျော ပရိဘုတ္တဿ ဣဏပရိဘောဂတ္တာ တံ အနာမသိတွာ အဇ္ဇ ပရိဘုတ္တေသု အတီတပစ္စုပ္ပန္နေသု ဘဂဝတော ဝစနဿ အနုကရဏေန ဝတ္တမာနဝိဘတ္တိယုတ္တေန ‘‘ပဋိသေဝါမီ’’တိ ကိရိယာပဒေန ပစ္စဝေက္ခဏာ သူပပန္နာ ဟောတီတိ ဒဋ္ဌဗ္ဗာ. ဤဒိသပစ္စဝေက္ခဏမေဝ သန္ဓာယ ဝိမတိဝိနောဒနိယာဒီသု (ဝိ. ဝိ. ဋီ. ၁.၅၈၅) ‘‘ပစ္စယသန္နိဿိတသီလဿ အတီတပစ္စဝေက္ခဏာယ ဝိသုဇ္ဈနတော’’တိ ဝုတ္တံ.

Therein, whether today, yesterday, or before, a requisite that has been used is called ‘past’ because the act of using it is fully completed. In this regard, a requisite used yesterday or before is not a proper object for reflection because dawn has already passed; even if reflected upon, it is as if not reflected upon, and it remains in the state of a use in debt. For it is said in the commentary: “If dawn rises while it is still unreflected upon, it remains in the state of a use in debt.” But when one reflects today on the robe and lodging at each use, on almsfood with each morsel, and on medicine at its reception and use, because the act of using is not yet completed, this is called reflection on requisites used in the present. When one reflects in the four periods on what was previously used, because the act of using is well-completed, this is called reflection on requisites used in the past. This is the extent of the field for reflection, not before or after. As the commentary says: “For one who is virtuous, unreflected use is called use in debt. Therefore, for the robe at each use… and for medicine at its reception and use, mindfulness regarding the requisites is proper.” Therefore, it should be understood that since what was used yesterday is a use in debt, one should not advert to it but should reflect on what was used today—both past and present uses—in imitation of the Blessed One’s words, with the verb “I use” (paṭisevāmi), which has a present tense ending. Such reflection is well-founded. It is with reference to this kind of reflection that it is said in the Vimativinodanī and other texts: “because of the purification of the virtue dependent on requisites through reflection on the past.”

ဧဝံ ပစ္စယသန္နိဿိတသီလဿ သုဒ္ဓိံ ဒဿေတွာ ဣဒါနိ တေနေဝ ပသင်္ဂေန သဗ္ဗာပိ သုဒ္ဓိယော ဒဿေတုံ ‘‘စတုဗ္ဗိဓာ ဟိ သုဒ္ဓီ’’တိအာဒိမာဟ. တတ္ထ သုဇ္ဈတိ ဧတာယာတိ သုဒ္ဓိ, ယထာဓမ္မံ ဒေသနာဝ သုဒ္ဓိ ဒေသနာသုဒ္ဓိ. ဝုဋ္ဌာနဿပိ စေတ္ထ ဒေသနာယ ဧဝ သင်္ဂဟော ဒဋ္ဌဗ္ဗော. ဆိန္နမူလာပတ္တီနံ ပန အဘိက္ခုတာပဋိညာယေဝ ဒေသနာ. အဓိဋ္ဌာနဝိသိဋ္ဌော သံဝရောဝ သုဒ္ဓိ သံဝရသုဒ္ဓိ. ဓမ္မေန သမေန ပစ္စယာနံ ပရိယေဋ္ဌိ ဧဝ သုဒ္ဓိ ပရိယေဋ္ဌိသုဒ္ဓိ. စတူသု ပစ္စယေသု ဝုတ္တဝိဓိနာ ပစ္စဝေက္ခဏာဝ သုဒ္ဓိ ပစ္စဝေက္ခဏသုဒ္ဓိ. ဧသ တာဝ သုဒ္ဓီသု သမာသနယော. သုဒ္ဓိမန္တေသု သီလေသု ပန ဒေသနာ သုဒ္ဓိ ဧတဿာတိ ဒေသနာသုဒ္ဓိ. သေသေသုပိ ဧသေဝ နယော. န ပုနေဝံ ကရိဿာမီတိ ဧတ္ထ ဧဝန္တိ သံဝရဘေဒံ သန္ဓာယာဟ. ပဟာယာတိ [Pg.146] ဝဇ္ဇေတွာ, အကတွာတိ အတ္ထော. ဝိမတိဝိနောဒနိယံ ပန ‘‘သုဇ္ဈတိ ဒေသနာဒီဟိ, သောဓီယတီတိ ဝါ သုဒ္ဓိ, စတုဗ္ဗိဓသီလံ. တေနာဟ ‘ဒေသနာယ သုဇ္ဈနတော’တိအာဒိ. ဧတ္ထ ဒေသနာဂ္ဂဟဏေန ဝုဋ္ဌာနမ္ပိ ဆိန္နမူလာနံ အဘိက္ခုတာပဋိညာပိ သင်္ဂဟိတာ. ဆိန္နမူလာပတ္တီနမ္ပိ ဟိ ပါရာဇိကာပတ္တိဝုဋ္ဌာနေန ဟေဋ္ဌာပရိရက္ခိတံ ဘိက္ခုသီလံ ဝိသုဒ္ဓံ နာမ ဟောတိ. တေန တေသံ မဂ္ဂပဋိလာဘောပိ သမ္ပဇ္ဇတီ’’တိ ဝုတ္တံ.

Having thus shown the purity of the virtue dependent on requisites, he now says, “For purity is fourfold,” etc., in order to show all the purities in the same connection. Herein, purity (suddhi) is that by which one is purified. A confession in accordance with the Dhamma is itself purity; this is purity of confession (desanāsuddhi). Herein, emergence from an offense should also be understood as included under confession. But for offenses with cut-off roots, the confession is simply the declaration of no longer being a bhikkhu. Restraint distinguished by determination is itself purity; this is purity of restraint (saṃvarasuddhi). The search for requisites righteously and peacefully is itself purity; this is purity of search (pariyeṭṭhisuddhi). Reflection on the four requisites in the way described is itself purity; this is purity of reflection (paccavekkhaṇasuddhi). This is the summary analysis of the purities. But with regard to the virtues that possess purity, the compound `desanāsuddhi` means: the virtue for which confession is its purity. The same method applies to the others. In the phrase, “I will not do so again,” the word “so” refers to the breach of restraint. “Having abandoned” means having avoided, that is, not having done. But in the Vimativinodanī it is said: “Purity (suddhi) is that which is purified or cleansed by confession, etc.; this is the fourfold virtue. Thus he says, ‘by purification through confession,’ etc. Here, the term ‘confession’ also includes emergence from an offense and the declaration of no longer being a bhikkhu for those with cut-off roots. For in the case of offenses with cut-off roots, the bhikkhu’s virtue that was guarded up to that point is called purified by emergence from a pārājika offense. Thereby they can even attain the path.”

တတ္ထ ဒေသီယတိ ဥစ္စာရီယတီတိ ဒေသနာ, ဒိသီ ဥစ္စာရဏေတိ ဓာတု, ဒေသီယတိ ဉာပီယတိ ဧတာယာတိ ဝါ ဒေသနာ, ဒိသ ပေက္ခနေတိ ဓာတု. ဥဘယထာပိ ဝိရတိပဓာနကုသလစိတ္တသမုဋ္ဌိတော ဒေသနာဝစီဘေဒသဒ္ဒေါ. သံဝရဏံ သံဝရော, သံ-ပုဗ္ဗ ဝရ သံဝရဏေတိ ဓာတု, သတိပဓာနော စိတ္တုပ္ပာဒေါ. ပရိယေသနာ ပရိယေဋ္ဌိ, ပရိ-ပုဗ္ဗ ဣသ ပရိယေသနေတိ ဓာတု, ဝီရိယပဓာနော စိတ္တုပ္ပာဒေါ. ပဋိ ပုနပ္ပုနံ ဩဂါဟေတွာ ဣက္ခနာ ပစ္စဝေက္ခဏာ, ပဋိ-ပုဗ္ဗ အဝ-ပုဗ္ဗ ဣက္ခ ဒဿနင်္ကေသူတိ ဓာတု, ပညာပဓာနော စိတ္တုပ္ပာဒေါ. တေသု ဒေသနာယ ဝစီဘေဒသဒ္ဒဘာဝတော ဝစီဘေဒံ ကာတုံ အသက္ကောန္တဿ စ ဒုတိယကံ အလဘန္တဿ စ န သမ္ပဇ္ဇတိ, သေသာ ပန စိတ္တုပ္ပာဒမတ္တဘာဝတော ဝစီဘေဒံ ကာတုံ အသက္ကောန္တဿပိ ဒုတိယကံ အလဘန္တဿပိ သမ္ပဇ္ဇန္တိ ဧဝ, တသ္မာ ဂိလာနာဒိကာလေသု ပစ္စဝေက္ခဏာပါဌံ ပဌိတုမသက္ကောန္တေနပိ အတ္ထံ မနသိ ကတွာ စိတ္တေနေဝ ပစ္စဝေက္ခဏာ ကာတဗ္ဗာတိ.

Herein, confession (desanā) is so called because it is pointed out or uttered; the root is `dis` in the sense of uttering. Or, it is that by which something is made known; the root is `dis` in the sense of seeing. In either case, confession is the sound of verbal expression that arises from a wholesome state of mind in which abstinence is prominent. Restraint (saṃvaro) is a restraining; the root is `var` with the prefix `saṃ-` in the sense of restraining; it is a state of mind in which mindfulness is prominent. Search (pariyeṭṭhi) is a searching; the root is `is` with the prefix `pari-` in the sense of searching; it is a state of mind in which energy is prominent. Reflection (paccavekkhaṇā) is seeing after repeatedly plunging into something; the root is `ikkh` with the prefixes `paṭi-` and `ava-` in the sense of seeing and marking; it is a state of mind in which wisdom is prominent. Among these, since confession consists of the sound of verbal expression, it cannot be accomplished by one who is unable to produce verbal expression or who cannot find a second person. But the others, being merely mental processes, can be accomplished even by one who is unable to produce verbal expression or who cannot find a second person. Therefore, at times of sickness and so on, even one who is unable to recite the text for reflection should reflect with the mind alone, having attended to the meaning.

ဒါတဗ္ဗဋ္ဌေန ဒါယံ, တံ အာဒိယန္တီတိ ဒါယာဒါ, အနနုညာတေသု သဗ္ဗေန သဗ္ဗံ ပရိဘောဂါဘာဝတော အနုညာတေသုယေဝ စ ပရိဘောဂသဗ္ဘာဝဘာဝတော ဘိက္ခူဟိ ပရိဘုဉ္ဇိတဗ္ဗပစ္စယာ ဘဂဝတော သန္တကာ. ဓမ္မဒါယာဒသုတ္တဉ္စေတ္ထ သာဓကန္တိ ‘‘ဓမ္မဒါယာဒါ မေ, ဘိက္ခဝေ, ဘဝထ, မာ အာမိသဒါယာဒါ, အတ္ထိ မေ တုမှေသု အနုကမ္ပာ, ကိန္တိ မေ သာဝကာ ဓမ္မဒါယာဒါ ဘဝေယျုံ, နော အာမိသဒါယာဒါ’’တိ ဧဝံ ပဝတ္တံ ဓမ္မဒါယာဒသုတ္တဉ္စ [Pg.147] (မ. နိ. ၁.၂၉) ဧတ္ထ ဧတသ္မိံ အတ္ထေ သာဓကံ. အဝီတရာဂါနံ တဏှာဝသီကတာယ ပစ္စယပရိဘောဂေ သာမိဘာဝေါ နတ္ထိ, တဒဘာဝေန ဝီတရာဂါနံ တတ္ထ သာမိဘာဝေါ ယထာရုစိ ပရိဘောဂသဗ္ဘာဝတော. တထာ ဟိ တေ ပဋိကူလမ္ပိ အပ္ပဋိကူလာကာရေန အပ္ပဋိကူလမ္ပိ ပဋိကူလာကာရေန တဒုဘယမ္ပိ ဝဇ္ဇေတွာ အဇ္ဈုပေက္ခဏာကာရေန ပစ္စယေ ပရိဘုဉ္ဇန္တိ, ဒါယကာနဉ္စ မနောရထံ ပရိပူရေန္တိ. တေနာဟ ‘‘တေ ဟိ တဏှာယ ဒါသဗျံ အတီတတ္တာ သာမိနော ဟုတွာ ပရိဘုဉ္ဇန္တီ’’တိ. ယော ပနာယံ သီလဝတော ပုထုဇ္ဇနဿ ပစ္စဝေက္ခိတပရိဘောဂေါ, သော ဣဏပရိဘောဂဿ ပစ္စနီကတ္တာ အာနဏျပရိဘောဂေါ နာမ ဟောတိ. ယထာ ပန ဣဏာယိကော အတ္တနော ရုစိယာ ဣစ္ဆိတံ ဒေသံ ဂန္တုံ န လဘတိ, ဧဝံ ဣဏပရိဘောဂယုတ္တော လောကတော နိဿရိတုံ န လဘတီတိ တပ္ပဋိပက္ခတ္တာ သီလဝတော ပစ္စဝေက္ခိတပရိဘောဂေါ အာနဏျပရိဘောဂေါတိ ဝုစ္စတိ, တသ္မာ နိပ္ပရိယာယတော စတုပရိဘောဂဝိနိမုတ္တော ဝိသုံယေဝါယံ ပရိဘောဂေါတိ ဝေဒိတဗ္ဗော, သော ဣဓ ဝိသုံ န ဝုတ္တော, ဒါယဇ္ဇပရိဘောဂေယေဝ ဝါ သင်္ဂဟံ ဂစ္ဆတီတိ. သီလဝါပိ ဟိ ဣမာယ သိက္ခာယ သမန္နာဂတတ္တာ သေက္ခောတွေဝ ဝုစ္စတိ.

An inheritance (dāya) is so called in the sense that it is to be given. Those who take it are heirs (dāyādā). The requisites to be used by the bhikkhus belong to the Blessed One, because there is absolutely no use of what is unpermitted, and because the very possibility of use exists only for what is permitted. The Dhammadāyāda Sutta is also evidence for this point, where it is said: “Bhikkhus, be my heirs in the Dhamma, not my heirs in material things. I have compassion for you and think: ‘How can my disciples be my heirs in the Dhamma, not my heirs in material things?’” (MN 3). For those who are not free from lust, there is no ownership in the use of requisites because they are under the control of craving. Because of the absence of that, those who are free from lust have ownership, since for them there is the possibility of using things as they wish. For they use requisites by treating the repulsive as if it were unrepulsive, the unrepulsive as if it were repulsive, or by avoiding both and using them with equanimity. They also fulfill the aspirations of the donors. Thus it is said: “For they, having transcended slavery to craving, use them as masters.” Now, this reflected use by a virtuous worldling is called use without debt because it is the opposite of use as a debt. Just as a debtor is not able to go to any country he wishes, so one who makes use of things as a debt is not able to escape from the world. Since it is the opposite of that, the reflected use by a virtuous one is called use without debt. Therefore, it should be understood that this use is, in an absolute sense, quite distinct from the four kinds of use. It is not mentioned separately here, or it is included under the use as an inheritance. For even a virtuous person, being endowed with this training, is called a trainee (sekha).

သဗ္ဗေသန္တိ အရိယာနံ ပုထုဇ္ဇနာနဉ္စ. ကထံ ပုထုဇ္ဇနာနံ ဣမေ ပရိဘောဂါ သမ္ဘဝန္တီတိ? ဥပစာရဝသေန. ယော ဟိ ပုထုဇ္ဇနဿပိ သလ္လေခပဋိပတ္တိယံ ဌိတဿ ပစ္စယဂေဓံ ပဟာယ တတ္ထ အနုပလိတ္တေန စိတ္တေန ပရိဘောဂေါ, သော သာမိပရိဘောဂေါ ဝိယ ဟောတိ. သီလဝတော ပန ပစ္စဝေက္ခိတပရိဘောဂေါ ဒါယဇ္ဇပရိဘောဂေါ ဝိယ ဟောတိ ဒါယကာနံ မနောရထဿာဝိရာဓနတော. တေန ဝုတ္တံ ‘‘ဒါယဇ္ဇပရိဘောဂေယေဝ ဝါ သင်္ဂဟံ ဂစ္ဆတီ’’တိ. ကလျာဏပုထုဇ္ဇနဿ ပရိဘောဂေ ဝတ္တဗ္ဗမေဝ နတ္ထိ [Pg.148] တဿ သေက္ခသင်္ဂဟတော. သေက္ခသုတ္တ ဉှေတဿ (အ. နိ. ၃.၈၆) အတ္ထဿ သာဓကံ.

“For all” means for both noble ones and worldlings. How are these kinds of use possible for worldlings? By way of approximation. For when even a worldling who is established in the practice of effacement, having abandoned greed for the requisites, makes use of them with an undefiled mind, that use is like a master's use. But for a virtuous person, use accompanied by reflection is like the use of an inheritance, because it does not frustrate the aspiration of the donors. Therefore it is said: “Or it is included under the use of an inheritance.” Concerning the use by a virtuous worldling, there is nothing to be said, since he is included among the trainees. The Sekkha Sutta (AN 3.86) is proof of this meaning.

ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၅၈၅) ပန ‘‘ဒါတဗ္ဗဋ္ဌေန ဒါယံ, တံ အာဒိယန္တီတိ ဒါယာဒါ. သတ္တန္နံ သေက္ခာနန္တိ ဧတ္ထ ကလျာဏပုထုဇ္ဇနာပိ သင်္ဂဟိတာ တေသံ အာနဏျပရိဘောဂဿ ဒါယဇ္ဇပရိဘောဂေ သင်္ဂဟိတတ္တာတိ ဝေဒိတဗ္ဗံ. ဓမ္မဒါယာဒသုတ္တန္တိ ‘‘ဓမ္မဒါယာဒါ မေ, ဘိက္ခဝေ, ဘဝထ, မာ အာမိသဒါယာဒါ’’တိအာဒိနာ ပဝတ္တံ သုတ္တံ (မ. နိ. ၁.၂၉). တတ္ထ ‘‘မာ မေ အာမိသဒါယာဒါတိ ဧဝံ မေ-သဒ္ဒံ အာနေတွာ အတ္ထော ဝေဒိတဗ္ဗော. ဧဝဉှိ ယထာဝုတ္တတ္ထသာဓကံ ဟောတီ’’တိ ဝုတ္တံ. တတ္ထ မေ မမ အာမိသဒါယာဒါ စတုပစ္စယဘုဉ္ဇကာတိ ဘဂဝတော သမ္ဗန္ဓဘူတဿ သမ္ဗန္ဓီဘူတာ ပစ္စယာ ဝုတ္တာ, တသ္မာ ဒါယကေဟိ ဒိန္နာပိ ပစ္စယာ ဘဂဝတာ အနုညာတတ္တာ ဘဂဝတော ပစ္စယာယေဝ ဟောန္တီတိ ဧတဿ အတ္ထဿ ဓမ္မဒါယာဒသုတ္တံ သာဓကံ ဟောတီတိ အတ္ထောတိ ဝုတ္တံ.

But in the Vimativinodanī (Vmv-ṭ 1:585) it is said: '“Dāya” means “what is to be given”; those who take it are “dāyādā” (heirs). In the phrase “of the seven trainees,” it should be understood that virtuous worldlings are also included, because their use free from debt is included in the use of an inheritance.' The Dhammadāyāda Sutta is the discourse that begins: 'Bhikkhus, be my heirs in the Dhamma, not my heirs in material things' (MN 3). There it is said: 'The meaning should be understood by supplying the word “me” (my), thus: “do not be my heirs in material things.” For in this way it becomes proof for the aforesaid meaning.' There, 'my heirs in material things' means those who use the four requisites. The requisites are spoken of as belonging to the Blessed One, as being his property. Therefore, even requisites given by donors, since they are permitted by the Blessed One, are indeed the Blessed One's requisites. Thus it is said that the Dhammadāyāda Sutta is proof for this meaning.

လဇ္ဇိနာ သဒ္ဓိံ ပရိဘောဂေါ နာမ လဇ္ဇိဿ သန္တကံ ဂဟေတွာ ပရိဘောဂေါ. အလဇ္ဇိနာ သဒ္ဓိန္တိ ဧတ္ထာပိ ဧသေဝ နယော. အာဒိတော ပဋ္ဌာယ ဟိ အလဇ္ဇီ နာမ နတ္ထီတိ ဣမိနာ ဒိဋ္ဌဒိဋ္ဌေသုယေဝ အာသင်္ကာ န ကာတဗ္ဗာတိ ဒဿေတိ. အတ္တနော ဘာရဘူတာ သဒ္ဓိဝိဟာရိကာဒယော. တေပိ နိဝါရေတဗ္ဗာတိ ယော ပဿတိ, တေန နိဝါရေတဗ္ဗာတိ ပါဌော. အဋ္ဌကထာယံ ပန ‘‘ယောပိ အတ္တနော ဘာရဘူတေန အလဇ္ဇိနာ သဒ္ဓိံ ပရိဘောဂံ ကရောတိ, သောပိ နိဝါရေတဗ္ဗော’’တိ ပါဌော ဒိဿတိ, တထာပိ အတ္ထတော ဥဘယထာပိ ယုဇ္ဇတိ. အတ္တနော သဒ္ဓိဝိဟာရိကာဒယောပိ အလဇ္ဇိဘာဝတော နိဝါရေတဗ္ဗာ. အလဇ္ဇီဟိ သဒ္ဓိဝိဟာရိကာဒီဟိ ဧကသမ္ဘောဂံ ကရောန္တာ အညေပိ နိဝါရေတဗ္ဗာဝ. သစေ န [Pg.149] ဩရမတိ, အယမ္ပိ အလဇ္ဇီယေဝ ဟောတီတိ ဧတ္ထ ဧဝံ နိဝါရိတော သော ပုဂ္ဂလော အလဇ္ဇိနာ သဒ္ဓိံ ပရိဘောဂတော ဩရမတိ ဝိရမတိ, ဣစ္စေတံ ကုသလံ. နော စေ ဩရမတိ, အယမ္ပိ အလဇ္ဇီယေဝ ဟောတိ, တေန သဒ္ဓိံ ပရိဘောဂံ ကရောန္တော သောပိ အလဇ္ဇီယေဝ ဟောတီတိ အတ္ထော. တေန ဝုတ္တံ ‘‘ဧဝံ ဧကော အလဇ္ဇီ အလဇ္ဇိသတမ္ပိ ကရောတီ’’တိ. အဓမ္မိယောတိ အနေသနာဒီဟိ ဥပ္ပန္နော. ဓမ္မိယောတိ ဘိက္ခာစရိယာဒီဟိ ဥပ္ပန္နော. သံဃဿေဝ ဒေတီတိ ဘတ္တံ အဂ္ဂဟေတွာ အတ္တနာ လဒ္ဓသလာကံယေဝ ဒေတိ.

Use with a conscientious person means taking what belongs to a conscientious person and using it. The same principle applies to “with a shameless person.” This shows that since from the outset there is no one called “shameless,” one should not entertain suspicion merely on the basis of what is seen. One's own co-residents and others who are a burden. The reading is: “They too should be restrained. He who sees this should restrain them.” In the commentary, however, the reading found is: “One who makes use of things together with a shameless person who is a burden to oneself should also be restrained.” Nevertheless, in terms of meaning, both are tenable. One's own co-residents and others should be restrained from their shamelessness. Others who engage in communal use with shameless co-residents and others should also be restrained. If he does not desist, he too becomes shameless. Here the meaning is this: when a person so restrained desists and refrains from use with a shameless person, this is skillful. If he does not desist, he too becomes shameless. The meaning is that one who makes use of things with him also becomes shameless. Hence it is said: “Thus one shameless person makes a hundred shameless.” “Unrighteously acquired” means arisen from improper seeking and so on. “Righteously acquired” means arisen from the alms round and so on. “He gives only to the Sangha” means that without taking the meal himself, he gives the ticket-food he has received.

ဝိမတိဝိနောဒနိယံ ပန ‘‘လဇ္ဇိနာ သဒ္ဓိံ ပရိဘောဂေါတိ ဓမ္မာမိသဝသေန မိဿီဘာဝေါ. အလဇ္ဇိနာ သဒ္ဓိန္တိ ဧတ္ထာပိ ဧသေဝ နယော. အာဒိတော ပဋ္ဌာယ ဟိ အလဇ္ဇီ နာမ နတ္ထီတိ ဣမိနာ ဒိဋ္ဌဒိဋ္ဌေသု အာသင်္ကာ နာမ န ကာတဗ္ဗာ, ဒိဋ္ဌသုတာဒိကာရဏေ သတိ ဧဝ ကာတဗ္ဗာတိ ဒဿေတိ. အတ္တနော ဘာရဘူတာ သဒ္ဓိဝိဟာရိကာဒယော. သစေ န ဩရမတီတိ အဂတိဂမနဝသေန ဓမ္မာမိသပရိဘောဂတော န ဩရမတိ. အာပတ္တိ နာမ နတ္ထီတိ ဣဒံ အလဇ္ဇီနံ ဓမ္မေနုပ္ပန္နပစ္စယံ ဓမ္မကမ္မဉ္စ သန္ဓာယ ဝုတ္တံ. တေသမ္ပိ ဟိ ကုလဒူသနာဒိသမုပ္ပန္နံ ပစ္စယံ ပရိဘုဉ္ဇန္တာနံ ဝဂ္ဂကမ္မာဒီနိ ကရောန္တာနဉ္စ အာပတ္တိ ဧဝ. ‘ဓမ္မိယာဓမ္မိယပရိဘောဂေါ ပစ္စယဝသေနေဝ ဝေဒိတဗ္ဗော’တိ ဝုတ္တတ္တာ ဟေဋ္ဌာ လဇ္ဇိပရိဘောဂါလဇ္ဇိပရိဘောဂါ ပစ္စယဝသေန ဧကကမ္မာဒိဝသေန စ ဝုတ္တာ ဧဝါတိ ဝေဒိတဗ္ဗံ. တေနေဝ ဒုဋ္ဌဒေါသသိက္ခာပဒဋ္ဌကထာယံ (ပါရာ. အဋ္ဌ. ၂.၃၈၅-၃၈၆) စောဒကစုဒိတကဘာဝေ ဌိတာ ဒွေ အလဇ္ဇိနော ဓမ္မပရိဘောဂမ္ပိ သန္ဓာယ ‘ဧကသမ္ဘောဂပရိဘောဂါ ဟုတွာ ဇီဝထာ’တိ ဝုတ္တာ တေသံ အညမညံ ဓမ္မာမိသာပရိဘောဂေ ဝိရောဓာဘာဝါ. လဇ္ဇီနမေဝ ဟိ အလဇ္ဇိနာ သဟ တဒုဘယပရိဘောဂေါ န ဝဋ္ဋတီ’’တိ ဝုတ္တံ.

But in the Vimativinodanī it is said: '“Use with a conscientious person” means mingling by way of the Dhamma and material things. The same principle applies to “use with a shameless person.” This shows that since from the outset there is no one called “shameless,” one should not entertain suspicion about things seen; it should be entertained only when there is a reason, such as something seen or heard.' One's own co-residents, etc., who are a burden. 'If he does not desist' means he does not desist from the use of the Dhamma and material things by way of going on a wrong course. 'There is no offense': this is said with reference to a shameless person's requisites arisen righteously and a formal act of the Dhamma. For even for them there is indeed an offense when they use requisites obtained by corrupting families and so on, and when they perform incomplete formal acts and so on. Because it is said, 'The use of what is righteously and unrighteously acquired should be understood only by way of the requisites,' it should be understood that the use with a conscientious person and the use with a shameless person mentioned below are spoken of by way of requisites and by way of a single formal act, etc. For that reason, in the commentary on the training rule on a malicious fault (Pārā-aṭṭha 2:385–386), with reference also to the use of the Dhamma, it is said of two shameless persons standing in the position of accuser and accused: 'Live, having communal use and partaking.' For them there is no conflict in the mutual use of the Dhamma and material things. For it is said: 'For a conscientious person, the use of both of these together with a shameless person is not allowable.'

သစေ [Pg.150] ပန လဇ္ဇီ အလဇ္ဇိံ ပဂ္ဂဏှာတိ…ပေ… အန္တရဓာပေတီတိ ဧတ္ထ ကေဝလံ ပဂ္ဂဏှိတုကာမတာယ ဧဝံ ကာတုံ န ဝဋ္ဋတိ, ဓမ္မဿ ပန သာသနဿ သောတူနဉ္စ အနုဂ္ဂဟတ္ထာယ ဝဋ္ဋတီတိ ဝေဒိတဗ္ဗံ. ပုရိမနယေန ‘‘သော အာပတ္တိယာ ကာရေတဗ္ဗော’’တိ ဝုတ္တတ္တာ ဣမဿ အာပတ္တိယေဝါတိ ဝဒန္တိ. ဥဒ္ဒေသဂ္ဂဟဏာဒိနာ ဓမ္မဿ ပရိဘောဂေါ ဓမ္မပရိဘောဂေါ. ဓမ္မာနုဂ္ဂဟေန ဂဏှန္တဿ အာပတ္တိယာ အဘာဝေပိ ထေရော တဿ အလဇ္ဇိဘာဝံယေဝ သန္ဓာယ ‘‘ပါပေါ ကိရာယ’’န္တိအာဒိမာဟ. တဿ ပန သန္တိကေတိ မဟာရက္ခိတတ္ထေရဿ သန္တိကေ.

But if a conscientious person supports a shameless one...pe... causes the teaching to disappear: here it should be understood that it is not allowable to do so merely from a desire to support him, but it is allowable for the sake of benefiting the Dhamma, the teaching, and the listeners. Because it was said in the previous method, 'He should be dealt with according to the offense,' some say this is an offense for him. The use of the Dhamma by way of recitation, learning, etc., is the use of the Dhamma. Although there is no offense for one who accepts him out of concern for the Dhamma, the elder spoke thus, 'Indeed, this one is evil,' etc., referring to his shameless nature. 'In his presence' means in the presence of the Elder Mahārakkhita.

ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၅၈၅) ပန ဣမသ္မိံ ဌာနေ ဝိတ္ထာရတော ဝိနိစ္ဆိတံ. ကထံ? ဓမ္မပရိဘောဂေါတိ ‘‘ဧကကမ္မံ ဧကုဒ္ဒေသော’’တိအာဒိနာ ဝုတ္တသံဝါသော စေဝ နိဿယဂ္ဂဟဏာဒိကော သဗ္ဗော နိရာမိသပရိဘောဂေါ စ ဝေဒိတဗ္ဗော. ‘‘န သော အာပတ္တိယာ ကာရေတဗ္ဗော’’တိ ဝုတ္တတ္တာ လဇ္ဇိနော အလဇ္ဇိပဂ္ဂဟေ အာပတ္တီတိ ဝေဒိတဗ္ဗံ. ဣတရောပီတိ လဇ္ဇီပိ. တဿာပိ အတ္တာနံ ပဂ္ဂဏှန္တဿ အလဇ္ဇိနော, ဣမိနာ စ လဇ္ဇိနော ဝဏ္ဏဘဏနာဒိလာဘံ ပဋိစ္စ အာမိသဂရုကတာယ ဝါ ဂေဟဿိတပေမေန ဝါ တံ အလဇ္ဇိံ ပဂ္ဂဏှန္တော လဇ္ဇီ သာသနံ အန္တရဓာပေတိ နာမာတိ ဒဿေတိ. ဧဝံ ဂဟဋ္ဌာဒီသု ဥပတ္ထမ္ဘိတော အလဇ္ဇီ ဗလံ လဘိတွာ ပေသလေ အဘိဘဝိတွာ န စိရဿေဝ သာသနံ ဥဒ္ဓမ္မံ ဥဗ္ဗိနယံ ကရောတီတိ.

But in the Vimativinodanī (Vmv-ṭ 1:585) this point is decided in detail. How? 'Use of the Dhamma' should be understood as both the communion spoken of as 'a single formal act, a single recitation,' etc., and all non-material use, such as the taking of dependence. Because it is said, 'He should not be dealt with according to the offense,' it should be understood that there is an offense for a conscientious person in supporting a shameless one. 'The other one too' means the conscientious one too. This shows that when a conscientious person supports that shameless one—who in turn supports him—on account of gain, such as praise, or because of being weighted down by material things, or through affection for householders, that conscientious person is causing the teaching to disappear. Thus a shameless person, being supported by householders and others, gains power, and having overpowered the virtuous, before long makes the teaching non-Dhamma and non-Vinaya.

ဓမ္မပရိဘောဂေါပိ တတ္ထ ဝဋ္ဋတီတိ ဣမိနာ အာမိသပရိဘောဂတော ဓမ္မပရိဘောဂေါဝ ဂရုကော, တသ္မာ အတိဝိယ အလဇ္ဇီဝိဝေကေန ကာတဗ္ဗောတိ ဒဿေတိ. ‘‘ဓမ္မာနုဂ္ဂဟေန ဥဂ္ဂဏှိတုံ ဝဋ္ဋတီ’’တိ ဝုတ္တတ္တာ အလဇ္ဇုဿန္နတာယသာသနေ ဩသက္ကန္တေ, လဇ္ဇီသု စ အပ္ပဟောန္တေသု အလဇ္ဇိံ ပကတတ္တံ ဂဏပူရကံ ဂဟေတွာ ဥပသမ္ပဒါဒိကရဏေန စေဝ ကေစိ အလဇ္ဇိနော ဓမ္မာမိသပရိဘောဂေန [Pg.151] သင်္ဂဟေတွာ သေသာလဇ္ဇိဂဏဿ နိဂ္ဂဟေန စ သာသနံ ပဂ္ဂဏှိတုမ္ပိ ဝဋ္ဋတိ ဧဝ.

'The use of the Dhamma is also allowable there': by this it shows that the use of the Dhamma is weightier than the use of material things; therefore, one must act with extreme discrimination from the shameless. Because it is said, 'It is allowable to support them out of concern for the Dhamma,' when the teaching is declining due to an abundance of shameless ones and the conscientious are not able, it is indeed allowable to support the teaching by taking a shameless person in his natural state to make up the quorum and performing ordination, etc., and by winning over some shameless ones through the use of the Dhamma and material things, and by restraining the remaining group of shameless ones.

ကေစိ ပန ‘‘ကောဋိယံ ဌိတော ဂန္ထောတိ ဝုတ္တတ္တာ ဂန္ထပရိယာပုဏနမေဝ ဓမ္မပရိဘောဂေါ, န ဧကကမ္မာဒိ, တသ္မာ အလဇ္ဇီဟိ သဒ္ဓိံ ဥပေါသထာဒိကံ ကမ္မံ ကာတုံ ဝဋ္ဋတိ, အာပတ္တိ နတ္ထီ’’တိ ဝဒန္တိ, တံ န ယုတ္တံ, ဧကကမ္မာဒီသု ဗဟူသု ဓမ္မပရိဘောဂေသု အလဇ္ဇိနာပိ သဒ္ဓိံ ကတ္တဗ္ဗာဝတ္ထာယတ္တံ ဓမ္မပရိဘောဂံ ဒဿေတုံ ဣဓ နိဒဿနဝသေန ဂန္ထဿေဝ သမုဒ္ဓဋတ္တာ. န ဟိ ဧကကမ္မာဒိကော ဝိဓိ ဓမ္မပရိဘောဂေါ န ဟောတီတိ သက္ကာ ဝတ္တုံ အနာမိသတ္တာ ဓမ္မာမိသေသု အပရိယာပန္နဿ စ ကဿစိ အဘာဝါ. တေနေဝ အဋ္ဌသာလိနိယံ ဓမ္မပဋိသန္ထာရကထာယံ (ဓ. သ. အဋ္ဌ. ၁၃၅၁) ‘‘ကမ္မဋ္ဌာနံ ကထေတဗ္ဗံ, ဓမ္မော ဝါစေတဗ္ဗော…ပေ… အဗ္ဘာနဝုဋ္ဌာနမာနတ္တပရိဝါသာ ဒါတဗ္ဗာ, ပဗ္ဗဇ္ဇာရဟော ပဗ္ဗာဇေတဗ္ဗော, ဥပသမ္ပဒါရဟော ဥပသမ္ပာဒေတဗ္ဗော…ပေ… အယံ ဓမ္မပဋိသန္ထာရော နာမာ’’တိ ဧဝံ သံဃကမ္မာဒိပိ ဓမ္မကောဋ္ဌာသေ ဒဿိတံ. တေသု ပန ဓမ္မကောဋ္ဌာသေသု ယံ ဂဏပူရကာဒိဝသေန အလဇ္ဇိနော အပေက္ခိတွာ ဥပေါသထာဒိ ဝါ တေသံ သန္တိကာ ဓမ္မုဂ္ဂဟဏနိဿယဂ္ဂဟဏာဒိ ဝါ ကရီယတိ, တံ ဓမ္မော စေဝ ပရိဘောဂေါ စာတိ ဓမ္မပရိဘောဂေါတိ ဝုစ္စတိ, ဧတံ တထာရူပပစ္စယံ ဝိနာ ကာတုံ န ဝဋ္ဋတိ, ကရောန္တဿ အလဇ္ဇိပရိဘောဂေါ စ ဟောတိ ဒုက္ကဋဉ္စ. ယံ ပန အလဇ္ဇိသတံ အနပေက္ခိတွာ တဇ္ဇနီယာဒိနိဂ္ဂဟကမ္မံ ဝါ ပရိဝါသာဒိဥပကာရကမ္မံ ဝါ ဥဂ္ဂဟပရိပုစ္ဆာဒါနာဒိ ဝါ ကရီယတိ, တံ ဓမ္မော ဧဝ, နော ပရိဘောဂေါ, ဧတံ အနုရူပါနံ ကာတုံ ဝဋ္ဋတိ, အာမိသဒါနေ ဝိယ အာပတ္တိ နတ္ထိ. နိဿယဒါနမ္ပိ တေရသသမ္မုတိဒါနာဒိ စ ဝတ္တပဋိပတ္တိသာဒိယနာဒိပရိဘောဂဿပိ ဟေတုတ္တာ န ဝဋ္ဋတိ.

Some, however, argue: "Since it is said, 'The text is at the limit,' the use of the Dhamma is only the mastery of the text, not a single act, etc. Therefore, it is permissible to perform acts such as the Uposatha with the shameless, and there is no offense." This is not correct. For here the text has been singled out only as an example to show the use of the Dhamma that depends on the necessity of performing it even with a shameless person, among the many uses of the Dhamma such as a single act. It cannot be said that the procedure of a single act, etc., is not a use of the Dhamma, since it is non-material and because there is nothing that is not included in the categories of Dhamma and material things. Therefore, in the Aṭṭhasālinī, in the discussion on Dhamma hospitality, it is stated: "The meditation subject should be taught, the Dhamma should be recited… abbhāna, mānatta, and parivāsa should be given; one worthy of going forth should be given the going forth, one worthy of full admission should be fully admitted… this is called Dhamma hospitality." Thus, even Saṅgha acts are shown to be included in the category of the Dhamma. Among these categories of the Dhamma, when one performs the Uposatha, etc., relying on shameless individuals to complete the quorum, or when one learns the Dhamma or takes dependence from them, this is called 'use of the Dhamma' because it is both Dhamma and use. It is not permissible to do this without a suitable reason; for one who does so, it is both a use of the shameless and a dukkaṭa offense. But when, without regard for a hundred shameless ones, an act of censure such as tajjaniya is performed, or a helpful act such as for parivāsa, or learning, questioning, giving, etc., is done, that is only Dhamma, not a use. It is permissible for suitable persons to do this; just as in the giving of material things, there is no offense. Also, the giving of dependence, the giving of the thirteen authorizations, and so on, are not permissible because they are a cause for the use consisting of the practice of duties and observances.

ယော ပန မဟာအလဇ္ဇီ ဥဒ္ဓမ္မံ ဥဗ္ဗိနယံ သတ္ထုသာသနံ ကရောတိ, တဿ သဒ္ဓိဝိဟာရိကာဒီနံ ဥပသမ္ပဒါဒိ ဥပကာရကမ္မမ္ပိ ဥဂ္ဂဟပရိပုစ္ဆာဒါနာဒိ [Pg.152] စ ကာတုံ န ဝဋ္ဋတိ, အာပတ္တိ ဧဝ ဟောတိ, နိဂ္ဂဟကမ္မမေဝ ကာတဗ္ဗံ. တေနေဝ အလဇ္ဇိပဂ္ဂဟောပိ ပဋိက္ခိတ္တော. ဓမ္မာမိသပရိဘောဂဝိဝဇ္ဇနေနပိ ဟိ ဒုမ္မင်္ကူနံ ပုဂ္ဂလာနံ နိဂ္ဂဟောဝ အဓိပ္ပေတော, သော စ ပေသလာနံ ဖာသုဝိဟာရသဒ္ဓမ္မဋ္ဌိတိဝိနယာနုဂ္ဂဟာဒိအတ္ထာယ ဧတဒတ္ထတ္တာ သိက္ခာပဒပညတ္တိယာ, တသ္မာ ယံ ယံ ဒုမ္မင်္ကူနံ ဥပတ္ထမ္ဘာယ, ပေသလာနံ အဖာသုဝိဟာရာယ, သဒ္ဓမ္မပရိဟာနာဒိအတ္ထာယ ဟောတိ, တံ သဗ္ဗမ္ပိ ပရိဘောဂေါ ဝါ ဟောတု အပရိဘောဂေါ ဝါ ကာတုံ န ဝဋ္ဋတိ, ဧဝံ ကရောန္တာ သာသနံ အန္တရဓာပေန္တိ, အာပတ္တိဉ္စ အာပဇ္ဇန္တိ, ဓမ္မာမိသပရိဘောဂေသု စေတ္ထ အလဇ္ဇီဟိ ဧကကမ္မာဒိဓမ္မပရိဘောဂေါ ဧဝ ပေသလာနံ အဖာသုဝိဟာရာယ သဒ္ဓမ္မပရိဟာနာဒိအတ္ထာယ ဟောတိ, န တထာ အာမိသပရိဘောဂေါ. န ဟိ အလဇ္ဇီနံ ပစ္စယပရိဘောဂမတ္တေန ပေသလာနံ အဖာသုဝိဟာရာဒိ ဟောတိ, ယထာဝုတ္တဓမ္မပရိဘောဂေန ပန ဟောတိ. တပ္ပရိဝဇ္ဇနေန စ ဖာသုဝိဟာရာဒယော. တထာ ဟိ ကတသိက္ခာပဒဝီတိက္ကမာ အလဇ္ဇိပုဂ္ဂလာ ဥပေါသထာဒီသု ပဝိဋ္ဌာ ‘‘တုမှေ ကာယဒွါရေ စေဝ ဝစီဒွါရေ စ ဝီတိက္ကမံ ကရောထာ’’တိအာဒိနာ ဘိက္ခူဟိ ဝတ္တဗ္ဗာ ဟောန္တိ. ယထာ ဝိနယဉ္စ အတိဋ္ဌန္တာ သံဃတော ဗဟိကရဏာဒိဝသေန သုဋ္ဌု နိဂ္ဂဟေတဗ္ဗာ, တထာ အကတွာ တေဟိ သဟ သံဝသန္တာပိ အလဇ္ဇိနောဝ ဟောန္တိ ‘‘ဧကောပိ အလဇ္ဇီ အလဇ္ဇိသတမ္ပိ ကရောတီ’’တိအာဒိဝစနတော (ပါရာ. အဋ္ဌ. ၂.၅၈၅). ယဒိ ဟိ တေ ဧဝံ အနိဂ္ဂဟိတာ သိယုံ, သံဃေ ကလဟာဒိံ ဝဍ္ဎေတွာ ဥပေါသထာဒိသာမဂ္ဂိကမ္မပဋိဗာဟနာဒိနာ ပေသလာနံ အဖာသုံ ကတွာ ကမေန တေ ဒေဝဒတ္တဝဇ္ဇိပုတ္တကာဒယော ဝိယ ပရိသံ ဝဍ္ဎေတွာ အတ္တနော ဝိပ္ပဋိပတ္တိံ ဓမ္မတော ဝိနယတော ဒီပေန္တာ သံဃဘေဒါဒိမ္ပိ ကတွာ န စိရဿေဝ သာသနံ အန္တရဓာပေယျုံ. တေသု ပန သံဃတော ဗဟိကရဏာဒိဝသေန နိဂ္ဂဟိတေသု သဗ္ဗောပိ အယံ ဥပဒ္ဒဝေါ [Pg.153] န ဟောတိ. ဝုတ္တဉှိ ‘‘ဒုဿီလပုဂ္ဂလေ နိဿာယ ဥပေါသထော န တိဋ္ဌတိ, ပဝါရဏာ န တိဋ္ဌတိ, သံဃကမ္မာနိ န ပဝတ္တန္တိ, သာမဂ္ဂီ န ဟောတိ…ပေ… ဒုဿီလေသု ပန နိဂ္ဂဟိတေသု သဗ္ဗောပိ အယံ ဥပဒ္ဒဝေါ န ဟောတိ, တတော ပေသလာ ဘိက္ခူ ဖာသု ဝိဟရန္တီ’’တိ, တသ္မာ ဧကကမ္မာဒိဓမ္မပရိဘောဂေါဝ အာမိသပရိဘောဂတောပိ အတိဝိယ အလဇ္ဇီဝိဝေကေန ကာတဗ္ဗော, အာပတ္တိကရော စ သဒ္ဓမ္မပရိဟာနိဟေတုတ္တာတိ ဝေဒိတဗ္ဗံ.

But as for one who is greatly shameless and makes the Teacher's Dispensation into non-Dhamma and non-Vinaya, it is not permissible to perform for him helpful acts such as ordination for his pupils and others, nor to undertake learning, questioning, giving, etc. An offense is indeed incurred, and only an act of censure should be performed. For this reason, supporting the shameless is also rejected. Indeed, the avoidance of the use of the Dhamma and material things is intended as a censure for ill-behaved individuals. And this is for the sake of the comfortable abiding of the virtuous, the stability of the good Dhamma, and the support of the Vinaya, this being the purpose for laying down the training rules. Therefore, whatever is for the support of the ill-behaved, for the uncomfortable abiding of the virtuous, or for the decline of the good Dhamma, etc.—whether it is a use or not a use—it is not permissible to do any of it. Those who act thus cause the Dispensation to disappear and also incur an offense. In this matter, among the uses of Dhamma and material things, it is the use of the Dhamma in a single act, etc., with the shameless that is for the uncomfortable abiding of the virtuous and for the decline of the good Dhamma, not so the use of material things. For the mere use of requisites by the shameless does not cause uncomfortable abiding for the virtuous, etc., but the aforementioned use of the Dhamma does. And by avoiding that, a comfortable abiding, etc., is achieved. For indeed, shameless individuals who have transgressed the training rules and have entered the Uposatha assembly, etc., should be told by the bhikkhus: "You are transgressing by way of body and speech," and so on. Not abiding by the Vinaya, they should be thoroughly censured by the Saṅgha by means of expulsion, etc. Without doing so, those who live together with them also become shameless, according to the saying: "One shameless person makes even a hundred shameless." If they are not censured in this way, they will increase quarrels, etc., in the Saṅgha, and by obstructing communal acts such as the Uposatha, they will cause discomfort for the virtuous. Gradually, like Devadatta and the Vajjiputtakas, they will increase their following, and by presenting their wrong practice as Dhamma and Vinaya, they will even cause a schism in the Saṅgha and before long cause the Dispensation to disappear. But when they are censured by the Saṅgha by means of expulsion, etc., none of this calamity occurs. For it is said: "Relying on an immoral person, the Uposatha does not stand, the Pavāraṇā does not stand, Saṅgha acts do not proceed, harmony is not achieved… But when the immoral are censured, none of this calamity occurs, and then the virtuous bhikkhus dwell in comfort." Therefore, it should be understood that the use of the Dhamma in a single act, etc., must be undertaken with great discrimination regarding the shameless, even more so than the use of material things, as it incurs an offense and is a cause for the decline of the good Dhamma.

အပိစ ‘‘ဥပေါသထော န တိဋ္ဌတိ, ပဝါရဏာ န တိဋ္ဌတိ, သံဃကမ္မာနိ န ပဝတ္တန္တီ’’တိ ဧဝံ အလဇ္ဇီဟိ သဒ္ဓိံ သံဃကမ္မာကရဏဿ အဋ္ဌကထာယံ ပကာသိတတ္တာပိ စေတံ သိဇ္ဈတိ. တထာ ပရိဝတ္တလိင်္ဂဿ ဘိက္ခုနော ဘိက္ခုနုပဿယံ ဂစ္ဆန္တဿ ပဋိပတ္တိကထာယံ ‘‘အာရာဓိကာ စ ဟောန္တိ သင်္ဂါဟိကာ လဇ္ဇိနိယော, တာ ကောပေတွာ အညတ္ထ န ဂန္တဗ္ဗံ. ဂစ္ဆတိ စေ, ဂါမန္တရနဒီပါရရတ္တိဝိပ္ပဝါသဂဏမှာ ဩဟီယနာပတ္တီဟိ န မုစ္စတိ…ပေ… အလဇ္ဇိနိယော ဟောန္တိ, သင်္ဂဟံ ပန ကရောန္တိ, တာပိ ပရိစ္စဇိတွာ အညတ္ထ ဂန္တုံ လဘတီ’’တိ ဧဝံ အလဇ္ဇိနီသု ဒုတိယိကာဂဟဏာဒီသု သံဝါသာပတ္တိပရိဟာရာယ နဒီပါရာဂမနာဒိဂရုကာပတ္တိဋ္ဌာနာနံ အနုညာတတ္တာ တတောပိ အလဇ္ဇိသံဝါသာပတ္တိ ဧဝ သဒ္ဓမ္မပရိဟာနိယာ ဟေတုဘူတော ဂရုကတရာတိ ဝိညာယတိ. န ဟိ လဟုကာပတ္တိဋ္ဌာနံ ဝါ အနာပတ္တိဋ္ဌာနံ ဝါ ပရိဟရိတုံ ဂရုကာပတ္တိဋ္ဌာနဝီတိက္ကမံ အာစရိယာ အနုဇာနန္တိ. တထာ အသံဝါသပဒဿ အဋ္ဌကထာယံ ‘‘သဗ္ဗေဟိပိ လဇ္ဇိပုဂ္ဂလေဟိ သမံ သိက္ခိတဗ္ဗဘာဝတော သမသိက္ခာတာ နာမ. ဧတ္ထ ယသ္မာ သဗ္ဗေပိ လဇ္ဇိနော ဧတေသု ကမ္မာဒီသု သဟ ဝသန္တိ, န ဧကောပိ တတော ဗဟိဒ္ဓါ သန္ဒိဿတိ, တသ္မာ တာနိ သဗ္ဗာနိပိ ဂဟေတွာ ဧသော သံဝါသော နာမာ’’တိ ဧဝံ လဇ္ဇီဟေဝ ဧကကမ္မာဒိသံဝါသော ဝဋ္ဋတီတိ ပကာသိတော.

Moreover, this point is established because it is explained in the commentary that Saṅgha acts are not to be performed with the shameless, thus: "The Uposatha does not stand, the Pavāraṇā does not stand, Saṅgha acts do not proceed." Likewise, in the discussion on the practice for a bhikkhu whose sex has changed who is going to a bhikkhunī's residence, it is said: "If the bhikkhunīs are pleasing, helpful, and conscientious, one should not anger them and go elsewhere. If one does go, one is not freed from the offenses of going to another village, crossing a river, spending the night apart, and being left behind by the group… If they are shameless but are helpful, one is allowed to abandon them and go elsewhere." Thus, because in cases involving shameless bhikkhunīs, such as taking a companion, the grounds for grave offenses like crossing a river have been allowed in order to avoid the offense of co-residence, from this it is understood that the offense of co-residence with the shameless is an even graver cause for the decline of the good Dhamma. For the teachers do not allow the transgression of a ground for a grave offense in order to avoid a ground for a light offense or a ground for no offense. Similarly, in the commentary on the term 'non-co-residence,' it is said: "It is called ‘equal in training’ because one should train equally with all conscientious persons. Here, since all conscientious ones live together in these acts, etc., and not a single one is found outside of them, therefore, taking all these together, this is called 'co-residence'." Thus it is explained that co-residence in a single act, etc., is permissible only with the conscientious.

ယဒိ [Pg.154] ဧဝံ ကသ္မာ အသံဝါသိကေသု အလဇ္ဇီ န ဂဟိတောတိ? နာယံ ဝိရောဓော, ယေ ဂဏပူရကေ ကတွာ ကတံ ကမ္မံ ကုပ္ပတိ, တေသံ ပါရာဇိကာဒိအပကတတ္တာနညေဝ အသံဝါသိကတ္တေန ဂဟိတတ္တာ. အလဇ္ဇိနော ပန ပကတတ္တဘူတာပိ သန္တိ, တေ စေ ဂဏပူရကာ ဟုတွာ ကမ္မံ သာဓေန္တိ, ကေဝလံ ကတွာ အဂတိဂမနေန ကရောန္တာနံ အာပတ္တိကရာ ဟောန္တိ သဘာဂါပတ္တိအာပန္နာ ဝိယ အညမညံ. ယသ္မာ အလဇ္ဇိတဉ္စ လဇ္ဇိတဉ္စ ပုထုဇ္ဇနာနံ စိတ္တက္ခဏပဋိဗဒ္ဓံ, န သဗ္ဗကာလိကံ. သဉ္စိစ္စ ဟိ ဝီတိက္ကမစိတ္တေ ဥပ္ပန္နေ အလဇ္ဇိနော ‘‘န ပုန ဤဒိသံ ကရိဿာမီ’’တိ စိတ္တေန လဇ္ဇိနော ဟောန္တိ.

If so, why is a shameless person not included among those subject to non-co-residence? There is no contradiction. This is because only those who are not in a normal state due to a pārājika offense or the like, and on account of whom an act becomes invalid when they complete the quorum, are included as being subject to non-co-residence. But shameless persons can also be in a normal state. If they complete the quorum and carry out an act, they simply cause an offense for those who act with them by proceeding through partiality, just like those who have incurred a common offense among themselves. For among worldlings, shamelessness and conscientiousness are bound to a moment of consciousness, not perpetual. When a thought of intentional transgression has arisen, a shameless person can become conscientious with the thought, "I will not do such a thing again."

တေသု စ ယေ ပေသလေဟိ ဩဝဒိယမာနာပိ န ဩရမန္တိ, ပုနပ္ပုနံ ကရောန္တိ, တေ ဧဝ အသံဝသိတဗ္ဗာ, န ဣတရေ လဇ္ဇိဓမ္မေ ဩက္ကန္တတ္တာ, တသ္မာပိ အလဇ္ဇိနော အသံဝါသိကေသု အဂဏေတွာ တပ္ပရိဝဇ္ဇနတ္ထံ သောဓေတွာဝ ဥပေါသထာဒိကရဏံ အနညာတံ. တထာ ဟိ ‘‘ပါရိသုဒ္ဓိံ အာယသ္မန္တော အာရောစေထ, ပါတိမောက္ခံ ဥဒ္ဒိသိဿာမီ’’တိအာဒိနာ (မဟာဝ. ၁၃၄) အပရိသုဒ္ဓါယ ပရိသာယ ဥပေါသထကရဏဿ အယုတ္တတာ ပကာသိတာ, ‘‘ယဿ သိယာ အာပတ္တိ, သော အာဝိကရေယျ…ပေ… ဖာသု ဟောတီ’’တိ (မဟာဝ. ၁၃၄) ဧဝံ အလဇ္ဇိမ္ပိ လဇ္ဇိဓမ္မေ ပတိဋ္ဌာပေတွာ ဥပေါသထကရဏပ္ပကာရော စ ဝုတ္တော, ‘‘ကစ္စိတ္ထ ပရိသုဒ္ဓါ…ပေ… ပရိသုဒ္ဓေတ္ထာယသ္မန္တော’’တိ (ပါရာ. ၂၃၃) စ ပါရိသုဒ္ဓိဥပေါသထေ ‘‘ပရိသုဒ္ဓေါ အဟံ, ဘန္တေ, ပရိသုဒ္ဓေါတိ မံ ဓာရေထာ’’တိ (မဟာဝ. ၁၆၈) စ ဧဝံ ဥပေါသထံ ကရောန္တာနံ ပရိသုဒ္ဓတာ စ ပကာသိတာ, ဝစနမတ္တေန အနောရမန္တာနဉ္စ ဥပေါသထပဝါရဏဋ္ဌပနဝိဓိ စ ဝုတ္တော, သဗ္ဗထာ လဇ္ဇိဓမ္မံ အနောက္ကမန္တေဟိ သံဝါသဿ အယုတ္တတာယ နိဿယဒါနဂ္ဂဟဏပဋိက္ခေပေါ, တဇ္ဇနီယာဒိနိဂ္ဂဟကမ္မကရဏဥက္ခေပနီယကမ္မကရဏေန သာနုဝတ္တကပရိသဿ အလဇ္ဇိဿ အသံဝါသိကတ္တပါပနဝိဓိ [Pg.155] စ ဝုတ္တော, တသ္မာ ယထာဝုတ္တေဟိ သုတ္တန္တနယေဟိ, အဋ္ဌကထာဝစနေဟိ စ ပကတတ္တေဟိပိ အပကတတ္တေဟိပိ သဗ္ဗေဟိ အလဇ္ဇီဟိ ဧကကမ္မာဒိသံဝါသော န ဝဋ္ဋတိ, ကရောန္တာနံ အာပတ္တိ ဧဝ ဒုမ္မင်္ကူနံ ပုဂ္ဂလာနံ နိဂ္ဂဟတ္ထာယေဝ သဗ္ဗသိက္ခာပဒါနံ ပညတ္တတ္တာတိ နိဋ္ဌမေတ္ထ ဂန္တဗ္ဗံ. တေနေဝ ဒုတိယသင်္ဂီတိယံ ပကတတ္တာပိ အလဇ္ဇိနော ဝဇ္ဇိပုတ္တကာ ယသတ္ထေရာဒီဟိ မဟန္တေန ဝါယာမေန သံဃတော ဝိယောဇိတာ. န ဟိ တေသု ပါရာဇိကာဒိအသံဝါသိကာပတ္တိ အတ္ထိ, တေဟိ ဒီပိတာနံ ဒသန္နံ ဝတ္ထူနံ လဟုကာပတ္တိဝိသယတ္တာတိ ဝုတ္တံ.

And among them, those who, even when admonished by the virtuous, do not desist but act repeatedly—they indeed are not to be lived with in communion, but not the others, for they have entered into the state of the conscientious. Therefore, not counting the shameless among those unfit for communion, the performance of the Uposatha and other acts, after having purified the assembly for the purpose of avoiding them, is not unauthorized. For it has been shown that performing the Uposatha in an impure assembly is improper, as stated: 'Venerables, declare your purity; I shall recite the Pātimokkha.' And it is said: 'If anyone has an offense, he should reveal it… so that it may be well.' Thus, the method of performing the Uposatha by establishing even the shameless in the state of the conscientious is also stated. Furthermore, in the Pārisuddhi Uposatha, it is declared: 'Are you pure here?… You are pure here, Venerables,' and also: 'I am pure, venerable sir; consider me pure.' In this way, the purity of those performing the Uposatha is made clear. Moreover, the procedure for suspending the Uposatha and Pavāraṇā for those who do not desist by mere verbal admonishment is also stated. In all cases, because communion is improper with those who do not enter into the state of the conscientious, the refusal to grant or accept dependence is stated, as is the procedure for making a shameless one with a following unfit for communion by performing an act of censure (tajjanīya) and other disciplinary acts, and by performing an act of suspension (ukkhepanīya). Therefore, according to the methods of the Suttas and the words of the commentaries as stated, communion, such as performing a single formal act together, is not proper with any of the shameless, whether they are in a normal state or not. For those who do so, there is indeed an offense, as all the training rules were laid down precisely for the purpose of restraining unruly individuals. Thus, this conclusion must be reached here. For this very reason, at the Second Council, the shameless Vajjiputtakas, although they were in a normal state, were separated from the Saṅgha by the Elder Yasa and others with great effort. For there was no offense among them, such as a pārājika, that would make them unfit for communion; rather, it is said that the ten points they advocated pertained to minor offenses.

တဿ သန္တိကေတိ မဟာရက္ခိတတ္ထေရဿ သန္တိကေ.

'In his presence' (tassa santike) means in the presence of the Elder Mahārakkhita.

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha.

ရူပိယာဒိပဋိဂ္ဂဟဏဝိနိစ္ဆယကထာလင်္ကာရော နာမ

The Ornament Named 'Discourse on the Determination Regarding the Acceptance of Silver and So Forth'.

ဒွါဒသမော ပရိစ္ဆေဒေါ.

The Twelfth Chapter.

၁၃. ဒါနလက္ခဏာဒိဝိနိစ္ဆယကထာ

13. Discourse on the Determination of the Characteristics of Giving and So Forth.

၆၉. ဧဝံ ရူပိယာဒိပဋိဂ္ဂဟဏဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ဒါနဝိဿာသဂ္ဂါဟလာဘပရိဏာမနဝိနိစ္ဆယံ ကထေတုံ ‘‘ဒါနဝိဿာသဂ္ဂါဟေဟီ’’တိအာဒိမာဟ. တတ္ထ ဒီယတေ ဒါနံ, စီဝရာဒိဝတ္ထုံ အာရမ္မဏံ ကတွာ ပဝတ္တော အလောဘပ္ပဓာနော ကာမာဝစရကုသလကိရိယစိတ္တုပ္ပာဒေါ. သသနံ သာသော, သသု ဟိံသာယန္တိ ဓာတု, ဟိံသနန္တိ အတ္ထော, ဝိဂတော သာသော ဧတသ္မာ ဂါဟာတိ ဝိဿာသော. ဂဟဏံ ဂါဟော, ဝိဿာသေန ဂါဟော ဝိဿာသဂ္ဂါဟော. ဝိသေသနေ စေတ္ထ ကရဏဝစနံ, ဝိဿာသဝသေန ဂါဟော, န ထေယျစိတ္တဝသေနာတိ အတ္ထော. လစ္ဆတေတိ လာဘော, စီဝရာဒိဝတ္ထု, တဿ လာဘဿ. ပရိဏမိယတေ ပရိဏာမနံ, အညေသံ အတ္ထာယ ပရိဏတဿ [Pg.156] အတ္တနော, အညဿ ဝါ ပရိဏာမနံ, ဒါပနန္တိ အတ္ထော. ဒါနဝိဿာသဂ္ဂါဟေဟိ လာဘဿ ပရိဏာမနန္တိ ဧတ္ထ ဥဒ္ဒေသေ သမဘိနိဝိဋ္ဌဿ ‘‘ဒါန’’န္တိ ပဒဿ အတ္ထဝိနိစ္ဆယော တာဝ ပဌမံ ဧဝံ ဝေဒိတဗ္ဗောတိ ယောဇနာ. အတ္တနော သန္တကဿ စီဝရာဒိပရိက္ခာရဿ ဒါနန္တိ သမ္ဗန္ဓော. ယဿ ကဿစီတိ သမ္ပဒါနနိဒ္ဒေသော, ယဿ ကဿစိ ပဋိဂ္ဂါဟကဿာတိ အတ္ထော.

69. Having thus explained the judgment regarding the acceptance of silver and so forth, now, in order to explain the judgment concerning giving, taking with trust, gain, and transfer, it begins with the phrase 'through giving and taking with trust.' Herein, dāna is that which is given; it is the arising of a wholesome or functional sense-sphere consciousness, predominantly non-greedy, which occurs having taken a material object such as a robe as its object. Sāsa is harming; the root 'sas' is in the sense of 'to harm', meaning 'harming'. Vissāsa is that taking from which sāsa (harm) has departed. Gahaṇa means taking, and taking with trust is vissāsaggāha. Here, in the qualifier, it is the instrumental case, meaning taking by way of trust, not by way of a thieving mind. Lābha is that which is obtained, a material object such as a robe; it refers to that gain. Pariṇāmana is that which is transferred; it means the transfer of one's own [property] that has been designated for the benefit of others, or the transfer to another, meaning causing to be given. In the phrase 'the transfer of gain through giving and taking with trust' in the heading, the determination of the meaning of the word 'dāna', which is included, should first be understood in this way. The connection is that 'dāna' refers to the giving of one's own belongings, such as robes and other requisites. The phrase 'to anyone whatsoever' is an indication of the recipient, meaning to any recipient whatsoever.

ယဒိဒံ ‘‘ဒါန’’န္တိ ဝုတ္တံ, တတ္ထ ကိံ လက္ခဏန္တိ အာဟ ‘‘တတြိဒံ ဒါနလက္ခဏ’’န္တိ. ‘‘ဣဒံ တုယှံ ဒေမီ’’တိ ဝဒတီတိ ဣဒံ တိဝင်္ဂသမ္ပန္နံ ဒါနလက္ခဏံ ဟောတီတိ ယောဇနာ. တတ္ထ ဣဒန္တိ ဒေယျဓမ္မနိဒဿနံ. တုယှန္တိ ပဋိဂ္ဂါဟကနိဒဿနံ. ဒေမီတိ ဒါယကနိဒဿနံ. ဒဒါမီတိအာဒီနိ ပန ပရိယာယဝစနာနိ. ဝုတ္တဉှိ ‘‘ဒေယျဒါယကပဋိဂ္ဂါဟကာ ဝိယ ဒါနဿာ’’တိ, ‘‘တိဏ္ဏံ သမ္မုခီဘာဝါ ကုသလံ ဟောတီ’’တိ စ. ‘‘ဝတ္ထုပရိစ္စာဂလက္ခဏတ္တာ ဒါနဿာ’’တိ ဣဒံ ပန ဧကဒေသလက္ခဏကထနမေဝ, ကိံ ဧဝံ ဒီယမာနံ သမ္မုခါယေဝ ဒိန္နံ ဟောတိ, ဥဒါဟု ပရမ္မုခါပီတိ အာဟ ‘‘သမ္မုခါပိ ပရမ္မုခါပိ ဒိန္နံယေဝ ဟောတီ’’တိ. တုယှံ ဂဏှာဟီတိအာဒီသု အယမတ္ထော – ‘‘ဂဏှာဟီ’’တိ ဝုတ္တေ ‘‘ဒေမီ’’တိ ဝုတ္တသဒိသံ ဟောတိ, တသ္မာ မုချတော ဒိန္နတ္တာ သုဒိန္နံ ဟောတိ, ‘‘ဂဏှာမီ’’တိ စ ဝုတ္တေ မုချတော ဂဟဏံ ဟောတိ, တသ္မာ သုဂ္ဂဟိတံ ဟောတိ. ‘‘တုယှံ မယှ’’န္တိ ဣမာနိ ပန ပဋိဂ္ဂါဟကပဋိဗန္ဓတာကရဏေ ဝစနာနိ. တဝ သန္တကံ ကရောဟီတိအာဒီနိ ပန ပရိယာယတော ဒါနဂ္ဂဟဏာနိ, တသ္မာ ဒုဒိန္နံ ဒုဂ္ဂဟိတဉ္စ ဟောတိ. လောကေ ဟိ အပရိစ္စဇိတုကာမာပိ ပုန ဂဏှိတုကာမာပိ ‘‘တဝ သန္တကံ ဟောတူ’’တိ နိယျာတေန္တိ ယထာ တံ ကုသရညော မာတု ရဇ္ဇနိယျာတနံ. တေနာဟ ‘‘နေဝ ဒါတာ ဒါတုံ ဇာနာတိ, န ဣတရော ဂဟေတု’’န္တိ. သစေ ပနာတိအာဒီသု ပန ဒါယကေန ပညတ္တိယံ အကောဝိဒတာယ ပရိယာယဝစနေ ဝုတ္တေပိ ပဋိဂ္ဂါဟကော [Pg.157] အတ္တနော ပညတ္တိယံ ကောဝိဒတာယ မုချဝစနေန ဂဏှာတိ, တသ္မာ ‘‘သုဂ္ဂဟိတ’’န္တိ ဝုတ္တံ.

Regarding that which is called 'giving' (dāna), what is its characteristic? It is said: 'Herein, this is the characteristic of giving.' The connection is that the statement 'This I give to you' is the characteristic of giving endowed with three factors. Here, 'this' indicates the object to be given; 'to you' indicates the recipient; 'I give' indicates the giver. Expressions like 'Dadāmi' are, however, synonymous expressions. For it is said: 'The object to be given, the giver, and the recipient are the components of giving,' and 'When the three are present, it is wholesome.' But this statement, 'The characteristic of giving is the relinquishment of the object,' is only a statement of a partial characteristic. Is something given in this way considered given only when presented face-to-face, or also when not face-to-face? It is said: 'Whether given face-to-face or not face-to-face, it is indeed given.' In phrases like 'Take this for yourself,' this is the meaning: when 'Take it' is said, it is equivalent to saying 'I give,' and thus, because it is given principally, it is well-given; and when 'I take' is said, it is principally a taking, and thus it is well-received. Phrases like 'Yours and mine,' however, are expressions that create an impediment for the recipient. Expressions like 'Make it your property' are, however, indirect giving and taking, and thus it is both poorly given and poorly received. For in the world, even those unwilling to relinquish or those wishing to take again hand things over saying, 'Let it be your property,' just as in the handing over of the kingdom by the mother of King Kusa. Therefore, it is said: 'Neither does the giver know how to give, nor does the other know how to receive.' But in cases where the giver, being unskilled in the formal expression, uses a synonymous phrase, yet the recipient, being skilled in the formal expression, takes it with the principal words—then it is called 'well-received.'

သစေ ပန ဧကောတိအာဒီသု ပန ဒါယကော မုချဝစနေန ဒေတိ, ပဋိဂ္ဂါဟကောပိ မုချဝစနေန ပဋိက္ခိပတိ, တသ္မာ ဒါယကဿ ပုဗ္ဗေ အဓိဋ္ဌိတမ္ပိ စီဝရံ ဒါနဝသေန အဓိဋ္ဌာနံ ဝိဇဟတိ, ပရိစ္စတ္တတ္တာ အတ္တနော အသန္တကတ္တာ အတိရေကစီဝရမ္ပိ န ဟောတိ, တသ္မာ ဒသာဟာတိက္ကမေပိ အာပတ္တိ န ဟောတိ. ပဋိဂ္ဂါဟကဿပိ န ပဋိက္ခိပိတတ္တာ အတ္တနော သန္တကံ န ဟောတိ, တသ္မာ အတိရေကစီဝရံ န ဟောတီတိ ဒသာဟာတိက္ကမေပိ အာပတ္တိ နတ္ထိ. ယဿ ပန ရုစ္စတီတိ ဧတ္ထ ပန ဣမဿ စီဝရဿ အဿာမိကတ္တာ ပံသုကူလဋ္ဌာနေ ဌိတတ္တာ ယဿ ရုစ္စတိ, တေန ပံသုကူလဘာဝေန ဂဟေတွာ ပရိဘုဉ္ဇိတဗ္ဗံ, ပရိဘုဉ္ဇန္တေန ပန ဒါယကေန ပုဗ္ဗအဓိဋ္ဌိတမ္ပိ ဒါနဝသေန အဓိဋ္ဌာနဿ ဝိဇဟိတတ္တာ ပုန အဓိဋ္ဌဟိတွာ ပရိဘုဉ္ဇိတဗ္ဗံ ဣတရေန ပုဗ္ဗေ အနဓိဋ္ဌိတတ္တာတိ ဒဋ္ဌဗ္ဗံ.

But if, in cases such as 'If one...', the giver gives with the principal words, and the recipient also refuses with the principal words, then the robe previously determined by the giver loses its determination by way of the giving. Because it is relinquished and is not his own, it is not an extra robe. Therefore, even if ten days pass, there is no offense. For the recipient also, because it has been refused, it does not become his possession. Hence, it is not an extra robe, and thus there is no offense even if ten days pass. But here, regarding 'to whomsoever it is agreeable', since this robe is ownerless and stands in the place of a dust-heap rag, it should be taken as a dust-heap rag by whoever finds it agreeable and used. When the giver uses it, however, since even the previous determination was abandoned by way of the giving, it should be determined again and then used. It should be understood that by the other it was not previously determined.

ဣတ္ထန္နာမဿ ဒေဟီတိအာဒီသု ပန အာဏတျတ္ထေ ပဝတ္တာယ ပဉ္စမီဝိဘတ္တိယာ ဝုတ္တတ္တာ အာဏတ္တေန ပဋိဂ္ဂါဟကဿ ဒိန္နကာလေယေဝ ပဋိဂ္ဂါဟကဿ သန္တကံ ဟောတိ, န တတော ပုဗ္ဗေ, ပုဗ္ဗေ ပန အာဏာပကဿေဝ, တသ္မာ ‘‘ယော ပဟိဏတိ, တဿေဝ သန္တက’’န္တိ ဝုတ္တံ. ဣတ္ထန္နာမဿ ဒမ္မီတိ ပန ပစ္စုပ္ပန္နတ္ထေ ပဝတ္တာယ ဝတ္တမာနဝိဘတ္တိယာ ဝုတ္တတ္တာ တတော ပဋ္ဌာယ ပဋိဂ္ဂါဟကဿေဝ သန္တကံ ဟောတိ, တသ္မာ ‘‘ယဿ ပဟီယတိ, တဿ သန္တက’’န္တိ ဝုတ္တံ. တသ္မာတိ ဣမိနာ အာယသ္မတာ ရေဝတတ္ထေရေန အာယသ္မတော သာရိပုတ္တဿ စီဝရပေသနဝတ္ထုသ္မိံ ဘဂဝတာ ဒေသိတေသု အဓိဋ္ဌာနေသု ဣဓ ဝုတ္တလက္ခဏေန အသမ္မောဟတော ဇာနိတဗ္ဗန္တိ ဒဿေတိ.

In phrases such as 'Give to so-and-so' (itthannāmassa dehi), since it is expressed by the fifth case ending, which is used in the sense of a command, it becomes the property of the recipient only at the moment of giving by the one commanded, not before that; before that, it belongs to the one who issued the command. Hence, it is said, 'It belongs to the one who sends.' But in phrases such as 'I am giving to so-and-so' (itthannāmassa dammi), since it is expressed by the present tense ending, which is used in a present sense, from that moment onward, it becomes the property of the recipient. Hence, it is said, 'It belongs to the one to whom it is sent.' Therefore, by this, the Venerable Elder Revata shows that, regarding the incident of sending a robe to the Venerable Sāriputta, one should understand without confusion the determinations taught by the Blessed One, according to the characteristics stated here.

တတ္ထ ဒွါဓိဋ္ဌိတံ, သွာဓိဋ္ဌိတန္တိ စ န တိစီဝရာဓိဋ္ဌာနံ သန္ဓာယ ဝုတ္တံ, အထ ခေါ သာမိကေ ဇီဝန္တေ ဝိဿာသဂ္ဂါဟစီဝရဘာဝေန စ သာမိကေ မတေ မတကစီဝရဘာဝေန စ ဂဟဏံ သန္ဓာယ [Pg.158] ဝုတ္တံ, တတော ပန ဒသာဟေ အနတိက္ကန္တေယေဝ တိစီဝရာဓိဋ္ဌာနံ ဝါ ပရိက္ခာရစောဠာဓိဋ္ဌာနံ ဝါ ဝိကပ္ပနံ ဝါ ကာတဗ္ဗံ. ယော ပဟိဏတီတိ ဒါယကံ သန္ဓာယာဟ, ယဿ ပဟီယတီတိ ပဋိဂ္ဂါဟကံ.

Here, the terms 'twice determined' (dvādhiṭṭhitaṃ) and 'self-determined' (svādhiṭṭhitaṃ) are not stated in reference to the determination of the three robes, but rather are stated in reference to the taking of robes either as a robe accepted on trust while the owner is alive, or as a robe of the deceased when the owner has died. After that, however, within ten days, one must perform either the determination of the three robes, the determination of an accessory cloth, or the allocation. The phrase 'who sends' (yo pahiṇati) refers to the donor, and 'to whom it is sent' (yassa pahīyati) refers to the recipient.

ပရိစ္စဇိတွာ…ပေ… န လဘတိ, အာဟရာပေန္တော ဘဏ္ဍဂ္ဃေန ကာရေတဗ္ဗောတိ အတ္ထော. အတ္တနာ…ပေ… နိဿဂ္ဂိယန္တိ ဣမိနာ ပရသန္တကဘူတတ္တံ ဇာနန္တော ထေယျပသယှဝသေန အစ္ဆိန္ဒန္တော ပါရာဇိကော ဟောတီတိ ဒဿေတိ. ပေါရာဏဋီကာယံ ပန ‘‘သကသညာယ ဝိနာ ဂဏှန္တော ဘဏ္ဍံ အဂ္ဃာပေတွာ အာပတ္တိယာ ကာရေတဗ္ဗော’’တိ ဝုတ္တံ. သကသညာယ ဝိနာပိ တာဝကာလိကပံသုကူလသညာဒိဝသေန ဂဏှန္တော အာပတ္တိယာ န ကာရေတဗ္ဗော. အဋ္ဌကထာယံ ပန ပသယှာကာရံ သန္ဓာယ ဝဒတိ. တေနာဟ ‘‘အစ္ဆိန္ဒတော နိဿဂ္ဂိယ’’န္တိ. သစေ ပန…ပေ… ဝဋ္ဋတီတိ တုဋ္ဌဒါနံ အာဟ, အထ ပနာတိအာဒိနာ ကုပိတဒါနံ. ဥဘယထာပိ သယံ ဒိန္နတ္တာ ဝဋ္ဋတိ, ဂဟဏေ အာပတ္တိ နတ္ထီတိ အတ္ထော.

Having relinquished… and so on… he does not get it; the meaning is that one who causes it to be brought back should be made to pay the value of the goods. By oneself… and so on… it is to be forfeited—this shows that one who, knowing it belongs to another, seizes it by way of theft and force, commits a pārājika offense. In the Old Subcommentary, however, it is said: 'One who takes goods without the perception that they are his own should be made to incur an offense after having the goods valued.' Even without the perception that it is one's own, if one takes it with the perception of it being a temporary dust-heap rag and so on, one should not be made to incur an offense. The Commentary, however, speaks with reference to forcible seizure. Therefore, it says: 'For one who seizes, it is to be forfeited.' But if… and so on… it is allowable—this refers to a gift given with satisfaction. Then, with 'but if…' and so on, it refers to a gift given in anger. In both cases, since it is given by oneself, it is allowable; the meaning is that there is no offense in taking it.

မမ သန္တိကေ…ပေ… ဧဝံ ပန ဒါတုံ န ဝဋ္ဋတီတိ ဝတ္ထုပရိစ္စာဂလက္ခဏတ္တာ ဒါနဿ ဧဝံ ဒဒန္တော အပရိစ္စဇိတွာ ဒိန္နတ္တာ ဒါနံ န ဟောတီတိ န ဝဋ္ဋတိ, တတော ဧဝ ဒုက္ကဋံ ဟောတိ. အာဟရာပေတုံ ပန ဝဋ္ဋတီတိ ပုဗ္ဗေ ‘‘အကရောန္တဿ န ဒေမီ’’တိ ဝုတ္တတ္တာ ယထာဝုတ္တဥပဇ္ဈာယဂ္ဂဟဏာဒီနိ အကရောန္တေ အာစရိယဿေဝ သန္တကံ ဟောတီတိ ကတွာ ဝုတ္တံ. ကရောန္တေ ပန အန္တေဝါသိကဿ သန္တကံ ဘဝေယျ သဗ္ဗသော အပရိစ္စဇိတွာ ဒိန္နတ္တာ. သကသညာယ ဝိဇ္ဇမာနတ္တာ ‘‘အာဟရာပေတုံ ဝဋ္ဋတီ’’တိ ဝုတ္တံ သိယာ. ဋီကာယံ (သာရတ္ထ. ဋီ. ၂.၆၃၅) ပန ‘‘ဧဝံ ဒိန္နံ ဘတိသဒိသတ္တာ အာဟရာပေတုံ ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ဘတိသဒိသေ သတိပိ ကမ္မေ ကတေ ဘတိ လဒ္ဓဗ္ဗာ ဟောတိ, တသ္မာ အာရောပေတုံ န ဝဋ္ဋေယျ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၆၃၅) ပန ‘‘အာဟရာပေတုံ ဝဋ္ဋတီတိ ကမ္မေ အကတေ ဘတိသဒိသတ္တာ [Pg.159] ဝုတ္တ’’န္တိ ဝုတ္တံ, တေန ကမ္မေ ကတေ အာဟရာပေတုံ န ဝဋ္ဋတီတိ သိဒ္ဓံ. ဥပဇ္ဈံ ဂဏှိဿတီတိ သာမဏေရဿ ဒါနံ ဒီပေတိ, တေန စ သာမဏေရကာလေ ဒတွာ ဥပသမ္ပန္နကာလေ အစ္ဆိန္ဒတောပိ ပါစိတ္တိယံ ဒီပေတိ. အယံ တာဝ ဒါနေ ဝိနိစ္ဆယောတိ ဣမိနာ ဒါနဝိနိစ္ဆယာဒီနံ တိဏ္ဏံ ဝိနိစ္ဆယာနံ ဧကပရိစ္ဆေဒကတဘာဝံ ဒီပေတိ.

In my presence… and so on… but it is not allowable to give in this way. Because giving has the characteristic of relinquishing the object, when one gives in this way, since it is given without being relinquished, it is not a gift and thus not allowable; for that very reason, it is an offense of wrong doing. But it is allowable to have it brought back. This is said because it was previously stated, 'If he does not do it, I will not give,' so when he does not perform the prescribed duties of taking a preceptor, etc., it is considered to be the teacher’s property. But when he does them, it would become the resident pupil's property, even though it was given without being completely relinquished. Because the perception of it as his own exists for the teacher, it might be said: 'It is allowable to have it brought back.' In the Subcommentary, however, it is said: 'Since what is given in this way is like wages, it is allowable to have it brought back.' Even though it is like wages, when the work is done, the wages must be received; therefore, it would not be allowable to take it back. In the Vimativinodanī, however, it is said: '“It is allowable to have it brought back”—this is said because it is like wages when the work is not done.' By this, it is established that when the work is done, it is not allowable to have it brought back. 'He will take a preceptor'—this indicates a gift to a novice, and by this, it also indicates a pācittiya offense for one who, having given it during the novice period, seizes it after higher ordination. This, for now, is the determination on giving—by this it shows that the three determinations, on giving and so on, form a single chapter.

ဝိဿာသဂ္ဂါဟလက္ခဏဝိနိစ္ဆယကထာ

The Discourse on the Determination of the Characteristics of Taking on Trust

၇၀. အနုဋ္ဌာနသေယျာ နာမ ယာယ သေယျာယ သယိတော ယာဝ ဇီဝိတိန္ဒြိယုပစ္ဆေဒံ န ပါပုဏာတိ, တာဝ ဝုစ္စတိ. ဒဒမာနေန စ မတကဓနံ တာဝ ယေ တဿ ဓနေ ဣဿရာ ဂဟဋ္ဌာ ဝါ ပဗ္ဗဇိတာ ဝါ, တေသံ ဒါတဗ္ဗန္တိ ဧတ္ထ ကေ ဂဟဋ္ဌာ ကေ ပဗ္ဗဇိတာ ကေန ကာရဏေန တဿ ဓနေ ဣဿရာတိ? ဂဟဋ္ဌာ တာဝ ဂိလာနုပဋ္ဌာကဘူတာ တေန ကာရဏေန ဂိလာနုပဋ္ဌာကဘာဂဘူတေ တဿ ဓနေ ဣဿရာ, ယေသဉ္စ ဝါဏိဇာနံ ဟတ္ထတော ကပ္ပိယကာရကေန ပတ္တာဒိပရိက္ခာရော ဂါဟာပိတော, တေသံ ယံ ဒါတဗ္ဗမူလံ, တေ စ တဿ ဓနေ ဣဿရာ, ယေသဉ္စ မာတာပိတူနံ အတ္ထာယ ပရိစ္ဆိန္ဒိတွာ ဝတ္ထာနိ ဌပိတာနိ, တေပိ တဿ ဓနဿ ဣဿရာ. ဧဝမာဒိနာ ယေန ယေန ကာရဏေန ယံ ယံ ပရိက္ခာရဓနံ ယေဟိ ယေဟိ ဂဟဋ္ဌေဟိ လဘိတဗ္ဗံ ဟောတိ, တေန တေန ကာရဏေန တေ တေ ဂဟဋ္ဌာ တဿ တဿ ဓနဿ ဣဿရာ.

70. The 'bed of non-rising' is the name for that bed from which one who has lain down does not get up before he reaches the cutting off of the life faculty. And when giving the wealth of the deceased, it should be given to those who are masters over that wealth, whether householders or renunciants. Herein, who are the householders, who are the renunciants, and for what reason are they masters over that wealth? As for the householders, those who were attendants of the sick are, for that reason, masters over that portion of the wealth that is the share for attending the sick. Also, those merchants from whom requisites such as a bowl were caused to be taken by a steward—they too are masters over that wealth which is the principal to be given to them. And those parents for whose benefit cloths were set aside—they too are masters of that wealth. In this way, for whatever reason any requisite or wealth is to be received by any householders, for that very reason those householders are masters of that particular wealth.

ပဗ္ဗဇိတာ ပန ဗာဟိရကာ တထေဝ သတိ ကာရဏေ ဣဿရာ. ပဉ္စသု ပန သဟဓမ္မိကေသု ဘိက္ခူ သာမဏေရာ စ မတာနံ ဘိက္ခုသာမဏေရာနံ ဓနံ ဝိနာပိ ကာရဏေန ဒါယာဒဘာဝေန လဘန္တိ, န ဣတရာ. ဘိက္ခုနီသိက္ခမာနသာမဏေရီနမ္ပိ ဓနံ တာယေဝ လဘန္တိ, န ဣတရေ. တံ ပန မတကဓနဘာဇနံ စတုပစ္စယဘာဇနဝိနိစ္ဆယေ အာဝိ ဘဝိဿတိ, ဗဟူ ပန ဝိနယဓရတ္ထေရာ ‘‘ယေ တဿ ဓနဿ ဣဿရာ ဂဟဋ္ဌာ ဝါ ပဗ္ဗဇိတာ ဝါ’’တိ [Pg.160] ပါဌံ နိဿာယ ‘‘မတဘိက္ခုဿ ဓနံ ဂဟဋ္ဌဘူတာ ဉာတကာ လဘန္တီ’’တိ ဝိနိစ္ဆိနန္တိ, တမ္ပိ ဝိနိစ္ဆယံ တဿ စ ယုတ္တာယုတ္တဘာဝံ တတ္ထေဝ ဝက္ခာမ.

External renunciants, however, are masters in the same way when there is a reason. But among the five kinds of co-religionists, monks and male novices receive the wealth of deceased monks and male novices even without a reason, by way of inheritance; the others do not. Nuns, female probationers, and female novices also receive the wealth of their deceased counterparts; they alone receive it, not the others. But that division of the wealth of the deceased will become clear in the Determination on the Division of the Four Requisites. Many elder Vinaya-experts, however, relying on the reading 'those who are masters of that wealth, whether householders or renunciants,' determine that 'the householder relatives of a deceased monk receive his wealth.' We will discuss that determination and its rightness or wrongness in that very place.

အနတ္တမနဿ သန္တကန္တိ ‘‘ဒုဋ္ဌု ကတံ တယာ မယာ အဒိန္နံ မမ သန္တကံ ဂဏှန္တေနာ’’တိ ဝစီဘေဒေန ဝါ စိတ္တုပ္ပာဒမတ္တေန ဝါ ဒေါမနဿပ္ပတ္တဿ သန္တကံ. ယော ပန ပဌမံယေဝ ‘‘သုဋ္ဌု ကတံ တယာ မမ သန္တကံ ဂဏှန္တေနာ’’တိ ဝစီဘေဒေန ဝါ စိတ္တုပ္ပာဒမတ္တေန ဝါ အနုမောဒိတွာ ပစ္ဆာ ကေနစိ ကာရဏေန ကုပိတော, ပစ္စာဟရာပေတုံ န လဘတိ. ယောပိ အဒါတုကာမော, စိတ္တေန ပန အဓိဝါသေတိ, န ကိဉ္စိ ဝဒတီတိ ဧတ္ထ တု ပေါရာဏဋီကာယံ (သာရတ္ထ. ဋီ. ၂.၁၃၁) ‘‘စိတ္တေန ပန အဓိဝါသေတီတိ ဝုတ္တမေဝတ္ထံ ဝိဘာဝေတုံ ‘န ကိဉ္စိ ဝဒတီ’တိ ဝုတ္တ’’န္တိ ဝုတ္တံ. ဧဝံ သတိ ‘‘စိတ္တေနာ’’တိ ဣဒံ အဓိဝါသနကိရိယာယ ကရဏံ ဟောတိ. အဒါတုကာမောတိ ဧတ္ထာပိ တမေဝ ကရဏံ သိယာ, တတော ‘‘စိတ္တေန အဒါတုကာမော, စိတ္တေန အဓိဝါသေတီ’’တိဝစနံ ဩစိတျသမ္ပောသကံ န ဘဝေယျ. တံ ဌပေတွာ ‘‘အဒါတုကာမော’’တိ ဧတ္ထ ကာယေနာတိ ဝါ ဝါစာယာတိ ဝါ အညံ ကရဏမ္ပိ န သမ္ဘဝတိ, တဒသမ္ဘဝေ သတိ ဝိသေသတ္ထဝါစကော ပန-သဒ္ဒေါပိ နိရတ္ထကော. န ကိဉ္စိ ဝဒတီတိ ဧတ္ထ တု ဝဒနကိရိယာယ ကရဏံ ‘‘ဝါစာယာ’’တိ ပဒံ ဣစ္ဆိတဗ္ဗံ, တထာ စ သတိ အညံ အဓိဝါသနကိရိယာယ ကရဏံ, အညံ ဝဒနကိရိယာယ ကရဏံ, အညာ အဓိဝါသနကိရိယာ, အညာ ဝဒနကိရိယာ, တသ္မာ ‘‘ဝုတ္တမေဝတ္ထံ ဝိဘာဝေတု’’န္တိ ဝတ္တုံ န အရဟတိ, တသ္မာ ယောပိ စိတ္တေန အဒါတုကာမော ဟောတိ, ပန တထာပိ ဝါစာယ အဓိဝါသေတိ, န ကိဉ္စိ ဝဒတီတိ ယောဇနံ ကတွာ ပန ‘‘အဓိဝါသေတီတိ ဝုတ္တမေဝတ္ထံ ပကာသေတုံ န ကိဉ္စိ ဝဒတီတိ ဝုတ္တ’’န္တိ ဝတ္တုမရဟတိ. ဧတ္ထ တု ပန-သဒ္ဒေါ အရုစိလက္ခဏသူစနတ္ထော. ‘‘စိတ္တေနာ’’တိ ဣဒံ အဒါတုကာမကိရိယာယ ကရဏံ, ‘‘ဝါစာယာ’’တိ [Pg.161] အဓိဝါသနကိရိယာယ အဝဒနကိရိယာယ စ ကရဏံ. အဓိဝါသနကိရိယာ စ အဝဒနကိရိယာယေဝ. ‘‘အဓိဝါသေတီ’’တိ ဝုတ္တေ အဝဒနကိရိယာယ အပါကဋဘာဝတော တံ ပကာသေတုံ ‘‘န ကိဉ္စိ ဝဒတီ’’တိ ဝုတ္တံ, ဧဝံ ဂယှမာနေ ပုဗ္ဗာပရဝစနတ္ထော ဩစိတျသမ္ပောသကော သိယာ, တသ္မာ ဧတ္တကဝိဝရေဟိ ဝိစာရေတွာ ဂဟေတဗ္ဗောတိ.

'Property of one who is displeased' means the property of one who has become distressed either through an utterance or by the mere arising of a thought, thus: 'You have done wrong in taking my property, which was not given by me.' But one who at the very first approves, either through an utterance or by the mere arising of a thought, saying, 'You have done well in taking my property,' but later becomes angry for some reason, is not able to have it brought back. As for 'One who is unwilling to give, but consents by mind, and says nothing,' here the Old Subcommentary says: 'Regarding “but consents by mind,” to clarify this very meaning, it is said, “says nothing.”' This being so, 'by mind' becomes the instrument for the act of consenting. In 'unwilling to give,' too, the same instrument would apply; hence the statement 'unwilling to give by mind, consents by mind' would not be conducive to propriety. Setting that aside, in 'unwilling to give,' no other instrument such as 'by body' or 'by speech' is possible. In the absence of that, the particle 'pana,' which indicates a special meaning, would also be meaningless. But in 'says nothing,' the word 'by speech' should be desired as the instrument for the act of speaking. That being so, there is one instrument for the act of consenting and another for the act of not speaking; the act of consenting is one thing, the act of not speaking another. Therefore, it is not right to say, 'to clarify this very meaning.' Therefore, having construed it as 'one who is unwilling to give by mind, but nevertheless consents by speech, saying nothing,' it is right to say, 'Regarding “consents,” to reveal this very meaning, it is said, “says nothing.”' Here, the particle 'pana' serves to indicate the characteristic of displeasure. 'By mind' is the instrument for the act of being unwilling to give; 'by speech' is the instrument for the act of consenting and the act of not speaking. And the act of consenting is just the act of not speaking. Since the act of not speaking is not evident when 'consents' is said, 'says nothing' is said to reveal it. When it is understood in this way, the meaning of the preceding and following statements would be conducive to propriety. Therefore, it should be understood after investigating with these distinctions.

လာဘပရိဏာမနဝိနိစ္ဆယကထာ

The Discussion on the Determination of the Transformation of Gains

၇၁. လာဘပရိဏာမနဝိနိစ္ဆယေ တုမှာကံ သပ္ပိအာဒီနိ အာဘတာနီတိ တုမှာကံ အတ္ထာယ အာဘတာနိ သပ္ပိအာဒီနိ. ပရိဏတဘာဝံ ဇာနိတွာပိ ဝုတ္တဝိဓိနာ ဝိညာပေန္တေန တေသံ သန္တကမေဝ ဝိညာပိတံ နာမ ဟောတီတိ အာဟ ‘‘မယှမ္ပိ ဒေထာတိ ဝဒတိ, ဝဋ္ဋတီ’’တိ.

71. In the determination of the transformation of gains, 'ghee and other items were brought for you' means they were brought for your benefit. Even knowing their transformed state, when one informs them according to the method described, it is said to be informing them of what is their own property. Thus it is said: “He says, ‘Give some to me too,’ it is allowable.”

‘‘ပုပ္ဖမ္ပိ အာရောပေတုံ န ဝဋ္ဋတီတိ ဣဒံ ပရိဏတံ သန္ဓာယ ဝုတ္တံ, သစေ ပန ဧကသ္မိံ စေတိယေ ပူဇိတံ ပုပ္ဖံ ဂဟေတွာ အညသ္မိံ စေတိယေ ပူဇေတိ, ဝဋ္ဋတီ’’တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၆၆၀) ဝုတ္တံ. အဋ္ဌကထာယံ (ပါရာ. အဋ္ဌ. ၂.၆၆၀) ပန နိယမေတွာ ‘‘အညဿ စေတိယဿ အတ္ထာယ ရောပိတမာလာဝစ္ဆတော’’တိ ဝုတ္တတ္တာ န ကေဝလံ ပရိဏတဘာဝေါယေဝ ကထိတော, အထ ခေါ နိယမေတွာ ရောပိတဘာဝေါပိ. ပုပ္ဖမ္ပီတိ ပိ-သဒ္ဒေန ကုတော မာလာဝစ္ဆန္တိ ဒဿေတိ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၆၆၀) ပန ‘‘ရောပိတမာလာဝစ္ဆတောတိ ကေနစိ နိယမေတွာ ရောပိတံ သန္ဓာယ ဝုတ္တံ, အနောစိတံ မိလာယမာနံ ဩစိနိတွာ ယတ္ထ ကတ္ထစိ ပူဇေတုံ ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ဌိတံ ဒိသွာတိ သေသကံ ဂဟေတွာ ဌိတံ ဒိသွာ. ဣမဿ သုနခဿ မာ ဒေဟိ, ဧတဿ ဒေဟီတိ ဣဒံ ပရိဏတေယေဝ, တိရစ္ဆာနဂတဿ ပရိစ္စဇိတွာ ဒိန္နေ ပန တံ ပလာပေတွာ အညံ ဘုဉ္ဇာပေတုံ ဝဋ္ဋတိ, တသ္မာ ‘‘ကတ္ထ ဒေမာတိအာဒိနာ ဧကေနာကာရေန အနာပတ္တိ ဒဿိတာ. ဧဝံ ပန အပုစ္ဆိတေပိ [Pg.162] ‘အပရိဏတံ ဣဒ’န္တိ ဇာနန္တေန အတ္တနော ရုစိယာ ယတ္ထ ဣစ္ဆတိ, တတ္ထ ဒါပေတုံ ဝဋ္ဋတီ’’တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. ယတ္ထ ဣစ္ဆထ, တတ္ထ ဒေထာတိ ဧတ္ထာပိ ‘‘တုမှာကံ ရုစိယာ’’တိ ဝုတ္တတ္တာ ယတ္ထ ဣစ္ဆတိ, တတ္ထ ဒါပေတုံ လဘတိ.

“It is not permissible to offer even a flower”—this is said with reference to what has been designated. However, if one takes a flower offered at one shrine and offers it at another shrine, it is permissible, so it is stated in the Sāratthadīpanī. In the commentary, however, it is specified: “from a garland-shrub planted for the sake of another shrine.” Thus, not only the state of having been designated is discussed, but also the state of having been planted with a specific designation. The particle ‘pi’ in ‘pupphampi’ indicates ‘from a garland-shrub.’ In the Vimativinodanī, however, it is stated: “The phrase ‘from a planted garland-shrub’ is said with reference to what is planted with a specific designation by someone; it is permissible to pick unsuitable, wilting flowers and offer them anywhere one wishes.” ‘Having seen what is standing’ means having taken the remainder and seen what is standing. “Do not give to this dog, give to that one”—this refers only to what has been designated. However, regarding something given to an animal after ownership has been relinquished, it is permissible to drive that animal away and cause another to eat. Therefore, with “Where shall we give?” and so on, one way of there being no offense is shown. Moreover, even if not asked, one who knows “this is undesignated” may have it given wherever one wishes according to one’s own liking—so it is stated in all three Gaṇṭhipadas. In “Give wherever you wish,” here too, because it is said “according to your preference,” one is able to have it given wherever one desires.

ပရိဝါရေ (ပရိ. အဋ္ဌ. ၃၂၉) ပန နဝ အဓမ္မိကာနိ ဒါနာနီတိ သံဃဿ ပရိဏတံ အညသံဃဿ ဝါ စေတိယဿ ဝါ ပုဂ္ဂလဿ ဝါ ပရိဏာမေတိ, စေတိယဿ ပရိဏတံ အညစေတိယဿ ဝါ သံဃဿ ဝါ ပုဂ္ဂလဿ ဝါ ပရိဏာမေတိ, ပုဂ္ဂလဿ ပရိဏတံ အညပုဂ္ဂလဿ ဝါ သံဃဿ ဝါ စေတိယဿ ဝါ ပရိဏာမေတီတိ ဧဝံ ဝုတ္တာနိ. နဝ ပဋိဂ္ဂဟာ ပရိဘောဂါ စာတိ ဧတေသံယေဝ ဒါနာနံ ပဋိဂ္ဂဟာ စ ပရိဘောဂါ စ. တီဏိ ဓမ္မိကာနိ ဒါနာနီတိ သံဃဿ နိန္နံ သံဃဿေဝ ဒေတိ, စေတိယဿ နိန္နံ စေတိယဿေဝ ဒေတိ, ပုဂ္ဂလဿ နိန္နံ ပုဂ္ဂလဿေဝ ဒေတီတိ ဣမာနိ တီဏိ. ပဋိဂ္ဂဟပဋိဘောဂါပိ တေသံယေဝ ပဋိဂ္ဂဟာ စ ပရိဘောဂါ စာတိ အာဂတံ.

In the Parivāra, however, nine unrighteous gifts are stated thus: one diverts what is designated for the Sangha to another Sangha, a shrine, or an individual; one diverts what is designated for a shrine to another shrine, the Sangha, or an individual; one diverts what is designated for an individual to another individual, the Sangha, or a shrine. Nine acceptances and uses are the acceptances and uses of these same gifts. Three righteous gifts are these three: what is intended for the Sangha, one gives only to the Sangha; what is intended for a shrine, one gives only to the shrine; what is intended for an individual, one gives only to that individual. The acceptances and uses are also the acceptances and uses of these same gifts—thus it is handed down.

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus, in the Vinayālaṅkāra, which is an elucidation of the Vinayasaṅgaha,

ဒါနလက္ခဏာဒိဝိနိစ္ဆယကထာလင်္ကာရော နာမ

Named the Ornament of the Discussion on the Determination of the Characteristics of Giving and so forth,

တေရသမော ပရိစ္ဆေဒေါ.

The Thirteenth Chapter.

၁၄. ပထဝီခဏနဝိနိစ္ဆယကထာ

14. The Discussion on the Determination Regarding the Digging of Earth

၇၂. ဧဝံ ဒါနဝိဿာသဂ္ဂါဟလာဘပရိဏာမနဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ပထဝီဝိနိစ္ဆယံ ကထေတုံ ‘‘ပထဝီ’’တျာဒိမာဟ. တတ္ထ ပတ္ထရတီတိ ပထဝီ, ပ-ပုဗ္ဗ ထရ သန္ထရဏေတိ ဓာတု, ရ-ကာရဿ ဝ-ကာရော, သသမ္ဘာရပထဝီ. တပ္ပဘေဒမာဟ ‘‘ဒွေ ပထဝီ, ဇာတာ စ ပထဝီ အဇာတာ စ ပထဝီ’’တိ. တာသံ [Pg.163] ဝိသေသံ ဒဿေတုံ ‘‘တတ္ထ ဇာတာ နာမ ပထဝီ’’တျာဒိမာဟ. တတ္ထ သုဒ္ဓပံသုကာ…ပေ… ယေဘုယျေနမတ္တိကာပထဝီ ဇာတာ နာမ ပထဝီ ဟောတိ. န ကေဝလံ သာယေဝ, အဒဍ္ဎာ ပထဝီပိ ‘‘ဇာတာ ပထဝီ’’တိ ဝုစ္စတိ. န ကေဝလံ ဣမာ ဒွေယေဝ, ယောပိ ပံသုပုဉ္ဇော ဝါ…ပေ… စာတုမာသံ ဩဝဋ္ဌော, သောပိ ‘‘ဇာတာ ပထဝီ’’တိ ဝုစ္စတီတိ ယောဇနာ. ဣတရတြပိ ဧသေဝ နယော.

72. Having thus explained the determination regarding giving, taking with trust, and the transformation of gains, now, to explain the determination regarding earth, he begins with “earth.” Therein, ‘pathavī’ is so called because it spreads out (pattharati). The root is ‘pa’ as a prefix and ‘thara’ in the sense of spreading; the sound ‘ra’ becomes ‘va,’ meaning ‘earth with its constituent elements.’ He states its classification: “There are two kinds of earth: born earth and unborn earth.” To show their distinction, he begins with: “Therein, born earth is…” Therein, pure dust… earth that is mostly clay is called “born earth.” Not only that, but unburnt earth is also called “born earth.” Not just these two, but also a heap of dust… that has been rained on for four months—that too is called “born earth.” This is the construction. The same method applies in the other case as well.

တတ္ထ သုဒ္ဓါ ပံသုကာယေဝ ဧတ္ထ ပထဝိယာ အတ္ထိ, န ပါသာဏာဒယောတိ သုဒ္ဓပံသုကာ. တထာ သုဒ္ဓမတ္တိကာ. အပ္ပာ ပါသာဏာ ဧတ္ထာတိ အပ္ပပါသာဏာ. ဣတရေသုပိ ဧသေဝ နယော. ယေဘုယျေန ပံသုကာ ဧတ္ထာတိ ယေဘုယျေနပံသုကာ, အလုတ္တသမာသောယံ, တထာ ယေဘုယျေနမတ္တိကာ. တတ္ထ မုဋ္ဌိပ္ပမာဏတော ဥပရိ ပါသာဏာ. မုဋ္ဌိပ္ပမာဏာ သက္ခရာ. ကထလာတိ ကပါလခဏ္ဍာဒိ. မရုမ္ပာတိ ကဋသက္ခရာ. ဝါလုကာ ဝါလုကာယေဝ. ယေဘုယျေနပံသုကာတိ ဧတ္ထ တီသု ကောဋ္ဌာသေသု ဒွေ ကောဋ္ဌာသာ ပံသု, ဧကော ပါသာဏာဒီသု အညတရကောဋ္ဌာသော. အဒဍ္ဎာပီတိ ဥဒ္ဓနပတ္တပစနကုမ္ဘကာရာတပါဒိဝသေန တထာ တထာ အဒဍ္ဎာ, သာ ပန ဝိသုံ နတ္ထိ, သုဒ္ဓပံသုအာဒီသု အညတရာဝါတိ ဝေဒိတဗ္ဗာ. ယေဘုယျေနသက္ခရာတိ ဗဟုတရသက္ခရာ. ဟတ္ထိကုစ္ဆိယံ ကိရ ဧကံ ပစ္ဆိပူရံ အာဟရာပေတွာ ဒေါဏိယံ ဓောဝိတွာ ပထဝိယာ ယေဘုယျေနသက္ခရဘာဝံ ဉတွာ သယံ ဘိက္ခူ ပေါက္ခရဏိံ ခဏိံသူတိ. ယာနိ ပန မဇ္ဈေ ‘‘အပ္ပပံသုအပ္ပမတ္တိကာ’’တိ ဒွေ ပဒါနိ, တာနိ ယေဘုယျေနပါသာဏာဒိပဉ္စကမေဝ ပဝိသန္တိ. တေသညေဝ ဟိ ဒွိန္နံ ပဘေဒဝစနမေတံ, ယဒိဒံ သုဒ္ဓပါသာဏာဒိအာဒိ.

Here, on the ground, there is only pure dust, not stones and the like; thus, 'pure dust'. Similarly, 'pure clay'. 'Few stones are here'; thus, 'few stones'. The same method applies to the others. 'Mostly dust is here'; thus, 'mostly dust'; this is an unelided compound. Likewise, 'mostly clay'. Therein, stones are larger than the size of a fist. Gravel is fist-sized. 'Kathalā' means a potsherd and the like. 'Marumpā' means hard gravel. Sand is just sand. 'Mostly dust' here means that out of three parts, two parts are dust, and one part is one of stones or the like. 'Unburnt' means not burnt in various ways, such as by an oven, a boiling pot, a potter's kiln, the sun's heat, and so on. However, it does not exist separately; it should be understood as one among pure dust and the like. 'Mostly gravel' means much gravel. It is said that at Hatthikucchi, having had a full basketful brought and washed in a trough, and having known the ground to be 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 five beginning with 'mostly stones'. For this is a statement of a subdivision of those two, namely, that which begins with 'pure stones' and so on.

ဧတ္ထ စ ကိဉ္စာပိ ယေဘုယျေနပံသုံ အပ္ပပံသုဉ္စ ပထဝိံ ဝတွာ ဥပဍ္ဎပံသုကာပထဝီ န ဝုတ္တာ, တထာပိ ပဏ္ဏတ္တိဝဇ္ဇသိက္ခာပဒေသု သာဝသေသပညတ္တိယာပိ သမ္ဘဝတော ဥပဍ္ဎပံသုကာယပိ ပထဝိယာ [Pg.164] ပါစိတ္တိယမေဝါတိ ဂဟေတဗ္ဗံ. ကေစိ ပန ‘‘သဗ္ဗစ္ဆန္နာဒီသု ဥပဍ္ဎစ္ဆန္နေ ဒုက္ကဋဿ ဝုတ္တတ္တာ ဣဓာပိ ဒုက္ကဋံ ယုဇ္ဇတီ’’တိ ဝဒန္တိ, တံ န ယုတ္တံ ပါစိတ္တိယဝတ္ထုကဉ္စ အနာပတ္တိဝတ္ထုကဉ္စ ဒုဝိဓံ ပထဝိံ ဌပေတွာ အညိဿာ ဒုက္ကဋဝတ္ထုကာယ တတိယာယ ပထဝိယာ အဘာဝတော. ဒွေယေဝ ဟိ ပထဝိယော ဝုတ္တာ ‘‘ဇာတာ စ ပထဝီ အဇာတာ စ ပထဝီ’’တိ, တသ္မာ ဒွီသု အညတရာယ ပထဝိယာ ဘဝိတဗ္ဗံ. ဝိနယဝိနိစ္ဆယေ စ သမ္ပတ္တေ ဂရုကလဟုကေသု ဂရုကေယေဝ ဌာတဗ္ဗတ္တာ န သက္ကာ ဧတ္ထ အနာပတ္တိယာ ဘဝိတုံ. သဗ္ဗစ္ဆန္နာဒီသု ပန ဥပဍ္ဎေ ဒုက္ကဋံ ယုတ္တံ တတ္ထ တာဒိသဿ ဒုက္ကဋဝတ္ထုနော သမ္ဘဝတော. ဝိမတိဝိနောဒနိယမ္ပိ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၈၆) ‘‘အပ္ပပံသုမတ္တိကာယ ပထဝိယာ အနာပတ္တိဝတ္ထုဘာဝေန ဝုတ္တတ္တာ ဥပဍ္ဎပံသုမတ္တိကာယပိ ပါစိတ္တိယမေဝါတိ ဂဟေတဗ္ဗံ. န ဟေတံ ဒုက္ကဋဝတ္ထူတိ သက္ကာ ဝတ္တုံ ဇာတာဇာတဝိနိမုတ္တာယ တတိယာယ ပထဝိယာ အဘာဝတော’’တိ ဝုတ္တံ.

Here, although earth that is mostly dust and earth that has little dust are mentioned, half-dusty earth is not. Nevertheless, because in the training rules concerning offenses by designation, a designation with a remainder is also possible, it should be understood that for half-dusty earth as well, there is a pācittiya offense. Some, however, say, 'Since in cases such as a fully covered area, a dukkaṭa offense is stated for a half-covered area, a dukkaṭa is also appropriate here.' That is not correct, because apart from the two kinds of earth—that which is a basis for a pācittiya offense and that which is a basis for no offense—there is no third kind of earth that is a basis for a dukkaṭa offense. Indeed, only two kinds of earth have been stated: 'produced earth and unproduced earth.' Therefore, it must be one of these two kinds of earth. And when it comes to a decision in the Vinaya, between a grave and a light matter, one must stand with the grave one; thus it is not possible for there to be no offense here. In cases such as a fully covered area, however, a dukkaṭa for a half-covered area is appropriate, because a basis for such a dukkaṭa offense is possible there. In the Vimativinodanī as well it is said: 'Since earth with little dust and clay is stated as a basis for no offense, it should be understood that for earth with half dust and clay, there is a pācittiya offense. It cannot be said that this is a basis for a dukkaṭa offense, because there is no third kind of earth apart from produced and unproduced earth.'

ခဏန္တဿ ခဏာပေန္တဿ ဝါတိ အန္တမသော ပါဒင်္ဂုဋ္ဌကေနပိ သမ္မဇ္ဇနိသလာကာယပိ သယံ ဝါ ခဏန္တဿ အညေန ဝါ ခဏာပေန္တဿ. ‘‘ပေါက္ခရဏိံ ခဏာ’’တိ ဝဒတိ, ဝဋ္ဋတီတိ ‘‘ဣမသ္မိံ ဩကာသေ’’တိ အနိယမေတွာ ဝုတ္တတ္တာ ဝဋ္ဋတိ. ‘‘ဣမံ ဝလ္လိံ ခဏာ’’တိ ဝုတ္တေပိ ပထဝိခဏနံ သန္ဓာယ ပဝတ္တဝေါဟာရတ္တာ ဣမိနာဝ သိက္ခာပဒေန ပါစိတ္တိယံ, န ဘူတဂါမသိက္ခာပဒေန, ဥဘယမ္ပိ သန္ဓာယ ဝုတ္တေ ပန ဒွေပိ ပါစိတ္တိယာနိ ဟောန္တိ.

'Of one who digs or causes to dig' means of one who digs oneself, even with just a big toe or with a broomstick, or causes another to dig. If one says, 'Dig a pond,' it is allowable; because it is said without specifying 'in this spot,' it is allowable. When one says, 'Dig up this vine,' because the conventional expression proceeds with reference to digging the earth, there is a pācittiya offense under this very training rule, not under the training rule concerning plant life. If, however, it is said with reference to both, there are two pācittiya offenses.

၇၃. ကုဋေဟီတိ ဃဋေဟိ. တနုကကဒ္ဒမောတိ ဥဒကမိဿကကဒ္ဒမော, သော စ ဥဒကဂတိကတ္တာ ဝဋ္ဋတိ. ဥဒကပပ္ပဋကောတိ ဥဒကေ အန္တောဘူမိယံ ပဝိဋ္ဌေ တဿ ဥပရိဘာဂံ ဆာဒေတွာ တနုကပံသု ဝါ မတ္တိကာ ဝါ ပဋလံ ဟုတွာ ပလဝမာနာ ဥဋ္ဌာတိ, တသ္မိံ ဥဒကေ သုက္ခေပိ တံ ပဋလံ ဝါတေန စလမာနံ တိဋ္ဌတိ, တံ ဥဒကပပ္ပဋကော နာမ. ဩမကစာတုမာသန္တိ [Pg.165] ဦနစာတုမာသံ. ဩဝဋ္ဌန္တိ ဒေဝေန ဩဝဋ္ဌံ. အကတပဗ္ဘာရေတိ အဝလဉ္ဇနဋ္ဌာနဒဿနတ္ထံ ဝုတ္တံ. တာဒိသေ ဟိ ဝမ္မိကဿ သဗ္ဘာဝေါတိ. မူသိကုက္ကုရံ နာမ မူသိကာဟိ ခဏိတွာ ဗဟိ ကတပံသုရာသိ.

73. 'With kuṭas' means with pots. 'Thin mud' is mud mixed with water; and that is allowable because it has the nature of water. 'Water-crust' is when water has entered the ground, a thin layer of dust or clay, having formed a film, rises up, covering its upper surface and floating. Even when that water dries up, that film remains, moving with the wind; this is called a water-crust. 'For less than four months' means for an incomplete four months. 'Rained upon' means rained upon by the sky. 'On an unmade slope' is said for the purpose of showing a place of support. For in such a place there is the existence of an anthill. 'Mouse-leavings' is the name for a pile of dust dug up by mice and put outside.

ဧသေဝ နယောတိ ဩမကစာတုမာသံ ဩဝဋ္ဌောယေဝ ဝဋ္ဋတီတိ အတ္ထော. ဧကဒိဝသမ္ပိ န ဝဋ္ဋတီတိ ဩဝဋ္ဌစာတုမာသတော ဧကဒိဝသာတိက္ကန္တောပိ ဝိကောပေတုံ န ဝဋ္ဋတိ. ဟေဋ္ဌဘူမိသမ္ဗန္ဓေပိ စ ဂေါကဏ္ဋကေ ဘူမိတော ဆိန္ဒိတွာ ဆိန္ဒိတွာ ဥဂ္ဂတတ္တာ အစ္စုဂ္ဂတံ မတ္ထကတော ဆိန္ဒိတုံ ဂဟေတုဉ္စ ဝဋ္ဋတီတိ ဝဒန္တိ. သကဋ္ဌာနေ အတိဋ္ဌမာနံ ကတွာ ပါဒေဟိ မဒ္ဒိတွာ အာလောဠိတကဒ္ဒမမ္ပိ ဂဟေတုံ ဝဋ္ဋတိ.

'This is the same method' means it is allowable only if it has been rained upon for less than four months. 'Not allowable even for a single day' means that even if one day has passed beyond the four months of being rained upon, it is not allowable to disturb it. And concerning the connection with the ground below, they say that in the case of a cow-thorn, because it has grown up by being repeatedly cut from the ground, it is indeed allowable to cut what has grown very high from the top and to take it. It is also allowable to take mud that has been stirred up, having been made not to stand in its own place and trampled by the feet.

အစ္ဆဒနန္တိအာဒိနာ ဝုတ္တတ္တာ ဥဇုကံ အာကာသတော ပတိတဝဿောဒကေန ဩဝဋ္ဌမေဝ ဇာတပထဝီ ဟောတိ, န ဆဒနာဒီသု ပတိတွာ တတော ပဝတ္တဥဒကေန တိန္တန္တိ ဝေဒိတဗ္ဗံ. တတောတိ ပုရာဏသေနာသနတော. ဣဋ္ဌကံ ဂဏှာမီတိအာဒိ သုဒ္ဓစိတ္တံ သန္ဓာယ ဝုတ္တံ. ‘‘ဥဒကေနာတိ ဥဇုကံ အာကာသတောယေဝ ပတိတဥဒကေန. သစေ ပန အညတ္ထ ပဟရိတွာ ပတိတေန ဥဒကေန တေမိတံ ဟောတိ, ဝဋ္ဋတီ’’တိ ဝဒန္တိ. မဏ္ဍပတ္ထမ္ဘန္တိ သာခါမဏ္ဍပတ္ထမ္ဘံ.

Because it is said 'without a roof', etc., it should be understood that produced earth is only that which has been rained upon by rainwater falling directly from the sky, not that which is moistened by water that has fallen on a roof, etc., and then flowed from there. 'From there' means from an old lodging. 'I will take a brick,' etc., was said with reference to a pure intention. 'By water' means by water fallen directly from the sky. But if it is moistened by water that has fallen after striking somewhere else, 'it is allowable,' they say. 'Pillar of a pavilion' means a pillar of a branch-pavilion.

၇၄. ဥစ္စာလေတွာတိ ဥက္ခိပိတွာ. တေန အပဒေသေနာတိ တေန လေသေန. အဝိသယတ္တာ အနာပတ္တီတိ ဧတ္ထ သစေပိ နိဗ္ဗာပေတုံ သက္ကာ ဟောတိ, ပဌမံ သုဒ္ဓစိတ္တေန ဒိန္နတ္တာ ဒဟတူတိ သလ္လက္ခေတွာပိ တိဋ္ဌတိ, အနာပတ္တိ. မဟာမတ္တိကန္တိ ဘိတ္တိလေပနံ.

74. 'Having dislodged' means having lifted up. 'By that pretext' means by that excuse. 'No offense because it is not its domain': here, even if it is possible to extinguish it, because it was first given with a pure intention, one stands by, reflecting, 'Let it burn'; there is no offense. 'A great quantity of clay' means wall plaster.

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus, in the Vinayālaṅkāra, which is the explanation of the Vinayasaṅgaha,

ပထဝီခဏနဝိနိစ္ဆယကထာလင်္ကာရော နာမ

The Ornament Named the Discourse on the Analysis of Digging the Earth

စုဒ္ဒသမော ပရိစ္ဆေဒေါ.

The Fourteenth Chapter.

၁၅. ဘူတဂါမဝိနိစ္ဆယကထာ

15. The Discourse on the Analysis of Plant Life.

၇၅. ဧဝံ [Pg.166] ပထဝိဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ဘူတဂါမဝိနိစ္ဆယံ ကထေတုံ ‘‘ဘူတဂါမော’’တိအာဒိမာဟ. တတ္ထ ဘဝန္တိ အဟုဝုဉ္စာတိ ဘူတာ, ဇာယန္တိ ဝဍ္ဎန္တိ ဇာတာ ဝဍ္ဎိတာ စာတိ အတ္ထော. ဂါမောတိ ရာသိ, ဘူတာနံ ဂါမောတိ ဘူတဂါမော, ဘူတာ ဧဝ ဝါ ဂါမော ဘူတဂါမော, ပတိဋ္ဌိတဟရိတတိဏရုက္ခာဒီနမေတံ အဓိဝစနံ. တတ္ထ ‘‘ဘဝန္တီ’’တိ ဣမဿ ဝိဝရဏံ ‘‘ဇာယန္တိ ဝဍ္ဎန္တီ’’တိ, ‘‘အဟုဝု’’န္တိ ဣမဿ ‘‘ဇာတာ ဝဍ္ဎိတာ’’တိ. ဧဝံ ဘူတ-သဒ္ဒေါ ပစ္စုပ္ပန္နာတီတဝိသယော ဟောတိ. တေနာဟ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၉၀) ‘‘ဘဝန္တီတိ ဝဍ္ဎန္တိ, အဟုဝုန္တိ ဗဘုဝူ’’တိ. ဣဒါနိ တံ ဘူတဂါမံ ဒဿေန္တော ‘‘ဘူတဂါမောတိ ပဉ္စဟိ ဗီဇေဟိ ဇာတာနံ ရုက္ခလတာဒီနမေတံ အဓိဝစန’’န္တိ အာဟ. လတာဒီနန္တိ အာဒိ-သဒ္ဒေန ဩသဓိဂစ္ဆာဒယော ဝေဒိတဗ္ဗာ.

75. Having thus spoken on the analysis of earth, now, to speak on the analysis of plant life, he said what begins with 'plant life'. Therein, 'beings' (bhūtā) are those that 'exist' (bhavanti) and 'have existed' (ahuvu); the meaning is 'they are born and grow' and 'they have been born and have grown'. 'Group' (gāmo) means a mass; 'a group of beings' is bhūtagāmo; or, beings themselves are a group, bhūtagāmo. This is a designation for established green things, grass, trees, and so on. Therein, the explanation of 'they exist' is 'they are born and grow'; of 'they have existed' is 'they have been born and have grown'. Thus, the word bhūta has the domain of the present and the past. Therefore, the Vimativinodanī says: ''Bhavanti' means they grow, 'ahuvu' means they have become.' Now, showing that plant life, he said: ''Bhūtagāmo' is a designation for trees, creepers, etc., born from the five kinds of seeds.' In 'creepers, etc.', by the word 'etc.', medicinal herbs, shrubs, and so on should be understood.

ဣဒါနိ တာနိ ဗီဇာနိ သရူပတော ဒဿေန္တော ‘‘တတြိမာနိ ပဉ္စ ဗီဇာနီ’’တိအာဒိမာဟ. တတ္ထ မူလမေဝ ဗီဇံ မူလဗီဇံ. ဧဝံ သေသေသုပိ. အထ ဝါ မူလံ ဗီဇံ ဧတဿာတိ မူလဗီဇံ, မူလဗီဇတော ဝါ နိဗ္ဗတ္တံ မူလဗီဇံ. ဧဝံ သေသေသုပိ. တတ္ထ ပဌမေန ဝိဂ္ဂဟေန ဗီဇဂါမော ဧဝ လဗ္ဘတိ, ဒုတိယတတိယေဟိ ဘူတဂါမော. ဣဒါနိ တေ ဘူတဂါမေ သရူပတော ဒဿေန္တော ‘‘တတ္ထ မူလဗီဇံ နာမာ’’တျာဒိမာဟ. တတ္ထ တေသု ပဉ္စသု မူလဗီဇာဒီသု ဟလိဒ္ဒိ…ပေ… ဘဒ္ဒမုတ္တကံ မူလဗီဇံ နာမ. န ကေဝလံ ဣမာနိယေဝ မူလဗီဇာနိ, အထ ခေါ ဣတော အညာနိပိ ယာနိ ဝါ ပန ဘူတဂါမဇာတာနိ အတ္ထိ သန္တိ, မူလေ ဇာယန္တိ, မူလေ သဉ္ဇာယန္တိ, ဧတံ ဘူတဂါမဇာတံ မူလဗီဇံ နာမ ဟောတီတိ ယောဇနာ. သေသေသုပိ ဧသေဝ နယော. ဝုတ္တဉှိ အဋ္ဌကထာယံ (ပါစိ. အဋ္ဌ. ၉၁) ‘‘ဣဒါနိ တံ ဘူတဂါမံ ဝိဘဇိတွာ ဒဿေန္တော ‘ဘူတဂါမော နာမ ပဉ္စ ဗီဇဇာတာနီ’တိအာဒိမာဟာ’’တိ. တတ္ထ [Pg.167] ဘူတဂါမော နာမာတိ ဘူတဂါမံ ဥဒ္ဓရိတွာ ယသ္မိံ သတိ ဘူတဂါမော ဟောတိ, တံ ဒဿေတုံ ‘‘ပဉ္စ ဗီဇဇာတာနီတိ အာဟာ’’တိ အဋ္ဌကထာသု ဝုတ္တံ. ဧဝံ သန္တေပိ ‘‘ယာနိ ဝါ ပနညာနိပိ အတ္ထိ, မူလေ ဇာယန္တီ’’တိအာဒီနိ န သမေန္တိ. န ဟိ မူလဗီဇာဒီနိ မူလာဒီသု ဇာယန္တိ. မူလာဒီသု ဇာယမာနာနိ ပန တာနိ ဗီဇဇာတာနိ, တသ္မာ ဧဝမတ္ထဝဏ္ဏနာ ဝေဒိတဗ္ဗာ – ဘူတဂါမော နာမာတိ ဝိဘဇိတဗ္ဗပဒံ. ပဉ္စာတိ တဿ ဝိဘာဂပရိစ္ဆေဒေါ. ဗီဇဇာတာနီတိ ပရိစ္ဆိန္နဓမ္မနိဒဿနံ, ယတော ဗီဇေဟိ ဇာတာနိ ဗီဇဇာတာနိ, ရုက္ခာဒီနံ ဧတံ အဓိဝစနန္တိ စ. ယထာ ‘‘သာလီနံ စေပိ ဩဒနံ ဘုဉ္ဇတီ’’တိအာဒီသု (မ. နိ. ၁.၇၆) သာလိတဏ္ဍုလာနံ ဩဒနော သာလိဩဒနောတိ ဝုစ္စတိ, ဧဝံ ဗီဇတော သမ္ဘူတော ဘူတဂါမော ‘‘ဗီဇ’’န္တိ ဝုတ္တောတိ ဝေဒိတဗ္ဗောတိ စ.

Now, showing those seeds in their true form, he says, 'Herein, these five kinds of seeds,' and so on. Therein, the root itself is the seed, a root-seed. The same applies to the rest. Alternatively, 'the root is the seed of this,' hence a root-seed; or 'what is produced from the root-seed is a root-seed.' The same applies to the rest. Therein, by the first analysis, only the seed-group is obtained; by the second and third, the plant-group. Now, showing those plant-groups in their true form, he says, 'Therein, what is called a root-seed,' and so on. Therein, among those five, beginning with the root-seed, turmeric... and so on... bhaddamuttaka are called root-seeds. Not only these are root-seeds, but also any other plant-species that exist, which are born from the root, originate from the root—this kind of plant-species is called a root-seed: this is the connection. The same method applies to the rest. For it is said in the commentary (Pāci. Aṭṭha. 91): 'Now, having classified that plant-group, he says, "The plant-group is five kinds of seeds,"' and so on. Therein, 'what is called a plant-group' means having taken up 'plant-group' to show what constitutes it, hence the commentaries state, 'he says, "five kinds of seeds."' Even so, phrases like 'any others that exist, which are born from the root,' and so on, do not fit. For root-seeds and so on are not born from roots and so on. Rather, it is those things born from seeds that are born from roots and so on. Therefore, the explanation of the meaning should be understood thus: 'what is called a plant-group' is the term to be analyzed. 'Five' is the definition of its classification. 'Kinds of seeds' is an indication of the classified phenomena, since they are born from seeds—hence 'kinds of seeds,' which is a designation for trees, and so on. Just as in phrases like 'if he eats cooked rice of sālī grains,' and so on (M.N. 1.76), the cooked rice from sālī grains is called 'sālī-rice,' so too the plant-group born from seeds is called 'seed.' This should be understood.

ဖဠုဗီဇန္တိ ပဗ္ဗဗီဇံ. ပစ္စယန္တရသမဝါယေ သဒိသဖလုပ္ပတ္တိယာ ဝိသေသကာရဏဘာဝတော ဝိရုဟဏသမတ္ထေ သာရဖလေ နိရုဠှော ဗီဇ-သဒ္ဒေါ တဒတ္ထသံသိဒ္ဓိယာ မူလာဒီသုပိ ကေသုစိ ပဝတ္တတီတိ မူလာဒိတော နိဝတ္တနတ္ထံ ဧကေန ဗီဇသဒ္ဒေန ဝိသေသေတွာ ဝုတ္တံ ‘‘ဗီဇ’’န္တိ ‘‘ရူပရူပံ, ဒုက္ခဒုက္ခ’’န္တိ စ ယထာ. နိဒ္ဒေသေ ‘‘ယာနိ ဝါ ပနညာနိပိ အတ္ထိ, မူလေ ဇာယန္တိ မူလေ သဉ္ဇာယန္တီ’’တိ ဧတ္ထ ဗီဇတော နိဗ္ဗတ္တေန ဗီဇံ ဒဿိတံ, တသ္မာ ဧဝမေတ္ထ အတ္ထော ဒဋ္ဌဗ္ဗော – ယာနိ ဝါ ပနညာနိပိ အတ္ထိ, အာလုဝကသေရုကမလနီလုပ္ပလပုဏ္ဍရီကကုဝလယကုန္ဒပါဋလိမူလာဒိဘေဒေ မူလေ ဂစ္ဆဝလ္လိရုက္ခာဒီနိ ဇာယန္တိ သဉ္ဇာယန္တိ, တာနိ, ယမှိ မူလေ ဇာယန္တိ စေဝ သဉ္ဇာယန္တိ စ, တဉ္စ ပါဠိယံ (ပါစိ. ၉၁) ဝုတ္တဟလိဒ္ဒါဒိ စ, သဗ္ဗမ္ပိ ဧတံ မူလဗီဇံ နာမ, ဧတေန ကာရိယောပစာရေန ကာရဏံ ဒဿိတန္တိ ဒဿေတိ. ဧသ နယော ခန္ဓဗီဇာဒီသု. ယေဝါပနကခန္ဓဗီဇေသု ပနေတ္ထ အမ္ဗာဋကဣန္ဒသာလနုဟိပါလိဘဒ္ဒကကဏိကာရာဒီနိ ခန္ဓဗီဇာနိ[Pg.168]. အမ္ဗိလာဝလ္လိစတုရဿဝလ္လိကဏဝေရာဒီနိ ဖဠုဗီဇာနိ. မကစိမလ္လိကာသုမနဇယသုမနာဒီနိ အဂ္ဂဗီဇာနိ. အမ္ဗဇမ္ဗုပနသဋ္ဌိအာဒီနိ ဗီဇဗီဇာနီတိ ဒဋ္ဌဗ္ဗာနိ. ဘူတဂါမေ ဘူတဂါမသညီ ဆိန္ဒတိ ဝါ ဆေဒါပေတိ ဝါတိ သတ္ထကာနိ ဂဟေတွာ သယံ ဝါ ဆိန္ဒတိ, အညေန ဝါ ဆေဒါပေတိ. ဘိန္ဒတိ ဝါ ဘေဒါပေတိ ဝါတိ ပါသာဏာဒီနိ ဂဟေတွာ သယံ ဝါ ဘိန္ဒတိ, အညေန ဝါ ဘေဒါပေတိ. ပစတိ ဝါ ပစာပေတိ ဝါတိ အဂ္ဂိံ ဥပသံဟရိတွာ သယံ ဝါ ပစတိ, အညေန ဝါ ပစာပေတိ, ပါစိတ္တိယံ ဟောတီတိ သမ္ဗန္ဓော. တတ္ထ အာပတ္တိဘေဒံ ဒဿေန္တော ‘‘ဘူတဂါမဉှီ’’တိအာဒိမာဟ. တတ္ထ ဘူတဂါမပရိမောစိတန္တိ ဘူတဂါမတော ဝိယောဇိတံ.

'Phaḷubīja' means a joint-seed. The word 'bīja' (seed) is established in the sense of a fertile fruit capable of sprouting, because it is a special cause for the production of a similar fruit when other conditions are present. For the fulfillment of that meaning, it is also applied in some cases to roots and so on. Therefore, to distinguish it from roots and so on, it is specified by the word 'bīja' itself, as in 'bīja-bīja', just like 'rūpa-rūpa' and 'dukkha-dukkha'. In the exposition, where it is said, 'Whatever else exists, is born from the root, originates from the root,' the seed is indicated by that which is produced from the seed. Therefore, the meaning here should be understood thus: 'Whatever else exists—such as yams, lotus roots, blue lotuses, white lotuses, water lilies, kunda flowers, pāṭali roots, and other types of roots—where plants, creepers, and trees are born and originate, those, and also what is stated in the Pāḷi (Pāci. 91) like turmeric, etc., all this is called a root-seed.' By this, he shows that the cause is indicated by a figurative usage of the effect. The same method applies to stem-seeds, and so on. For instance, among the stem-seeds here, ambāṭaka, indasāla, nuhi, pālibhaddaka, kaṇikāra, and so on are stem-seeds. Ambilāvalli, caturassavalli, kaṇavera, and so on are joint-seeds. Makaci, mallikā, sumana, jayasumana, and so on are top-seeds. The seeds of mango, rose apple, jackfruit, and so on are to be understood as seed-seeds. One who perceives a plant-group as a plant-group, cuts or causes it to be cut—taking tools, one either cuts it oneself or has another cut it. One breaks or causes it to be broken—taking stones, etc., one either breaks it oneself or has another break it. One cooks or causes it to be cooked—bringing fire, one either cooks it oneself or has another cook it. A pācittiya offense is incurred: this is the connection. Here, explaining the types of offenses, he says, 'For the plant-group...,' and so on. Therein, 'separated from the plant-group' means disjoined from the plant-group.

၇၆. သဉ္စိစ္စ ဥက္ခိပိတုံ န ဝဋ္ဋတီတိ ဧတ္ထ ‘‘သဉ္စိစ္စာ’’တိ ဝုတ္တတ္တာ သရီရေ လဂ္ဂဘာဝံ ဉတွာပိ ဥဋ္ဌဟတိ, ‘‘တံ ဥဒ္ဓရိဿာမီ’’တိ သညာယ အဘာဝတော ဝဋ္ဋတိ. အနန္တကဂ္ဂဟဏေန သာသပမတ္တိကာ ဂဟိတာ. နာမဉှေတံ တဿာ သေဝါလဇာတိယာ. မူလပဏ္ဏာနံ အဘာဝေန ‘‘အသမ္ပုဏ္ဏဘူတဂါမော နာမာ’’တိ ဝုတ္တံ. အဘူတဂါမမူလတ္တာတိ ဧတ္ထ ဘူတဂါမော မူလံ ကာရဏံ ဧတဿာတိ ဘူတဂါမမူလော, ဘူတဂါမဿ ဝါ မူလံ ကာရဏန္တိ ဘူတဂါမမူလံ. ဗီဇဂါမော ဟိ နာမ ဘူတဂါမတော သမ္ဘဝတိ, ဘူတဂါမဿ စ ကာရဏံ ဟောတိ. အယံ ပန တာဒိသော န ဟောတီတိ ‘‘အဘူတဂါမမူလတ္တာ’’တိ ဝုတ္တံ.

76. It is not permissible to intentionally lift it up. Here, because 'intentionally' is stated, even if one rises knowing it is clinging to the body, it is permissible due to the absence of the intention 'I will remove it.' By the term 'anantaka', a mustard seed's amount is taken. This is indeed the name of that species of algae. Due to the absence of roots and leaves, it is called 'an incomplete plant-group.' 'Because it is not the root of a plant-group': here, 'bhūtagāmamūla' means 'a plant-group is its root or cause,' or 'the root or cause of a plant-group.' For a seed-group indeed arises from a plant-group and is the cause of a plant-group. But this is not of that kind, hence it is said 'because it is not the root of a plant-group'.

ကိဉ္စာပိ ဟိ တာလနာဠိကေရာဒီနံ ခါဏု ဥဒ္ဓံ အဝဍ္ဎနတော ဘူတဂါမဿ ကာရဏံ န ဟောတိ, တထာပိ ဘူတဂါမသင်္ချူပဂတနိဗ္ဗတ္တပဏ္ဏမူလဗီဇတော သမ္ဘူတတ္တာ ဘူတဂါမတော ဥပ္ပန္နော နာမ ဟောတီတိ ဗီဇဂါမေန သင်္ဂဟံ ဂစ္ဆတိ. သော ဗီဇဂါမေန သင်္ဂဟိတောတိ အဝဍ္ဎမာနေပိ ဘူတဂါမမူလတ္တာ ဝုတ္တံ.

Although the stump of a palm or coconut tree, etc., is not a cause of a plant-group since it does not grow upwards, it is nevertheless said to have arisen from a plant-group because it has arisen from leaves, roots, or seeds that are produced and included in the category of a plant-group. Thus, it is included in the seed-group. It is said to be so included because it is the root of a plant-group, even though it is not growing.

‘‘အင်္ကုရေ ဟရိတေ’’တိ ဝတွာ တမေဝတ္ထံ ဝိဘာဝေတိ ‘‘နီလဝဏ္ဏေ ဇာတေ’’တိ, နီလပဏ္ဏဿ ဝဏ္ဏသဒိသေ ပဏ္ဏေ ဇာတေတိ [Pg.169] အတ္ထော, ‘‘နီလဝဏ္ဏေ ဇာတေ’’တိ ဝါ ပါဌော ဂဟေတဗ္ဗော. အမူလကဘူတဂါမေ သင်္ဂဟံ ဂစ္ဆတီတိ ဣဒံ နာဠိကေရဿ အာဝေဏိကံ ကတွာ ဝဒတိ. ‘‘ပါနီယဃဋာဒီနံ ဗဟိ သေဝါလော ဥဒကေ အဋ္ဌိတတ္တာ ဗီဇဂါမာနုလောမတ္တာ စ ဒုက္ကဋဝတ္ထူ’’တိ ဝဒန္တိ. ကဏ္ဏကမ္ပိ အဗ္ဗောဟာရိကမေဝါတိ နီလဝဏ္ဏမ္ပိ အဗ္ဗောဟာရိကမေဝ.

Having said 'in a green shoot,' he explains that very meaning: 'when it has become blue-colored,' meaning when leaves have arisen with a color similar to that of a blue leaf, or the reading 'when it has become blue-colored' should be taken. He speaks of this as a unique characteristic of the coconut, saying, 'It is included in the rootless plant-group.' They say: 'Moss on the outside of water pots, etc., because it is not established in water and is in accordance with the seed-group, is a ground for a dukkaṭa offense.' Even the 'kaṇṇaka' is merely a conventional term, and thus even the blue color is merely a conventional term.

၇၇. သေလေယျကံ နာမ သိလာယ သမ္ဘူတာ ဧကာ ဂန္ဓဇာတိ. ပုပ္ဖိတကာလတော ပဋ္ဌာယာတိ ဝိကသိတကာလတော ပဘုတိ. အဟိစ္ဆတ္တကံ ဂဏှန္တောတိ ဝိကသိတံ ဂဏှန္တော. မကုဠံ ပန ရုက္ခတ္တစံ အကောပေန္တေနပိ ဂဟေတုံ န ဝဋ္ဋတိ. ‘‘ရုက္ခတ္တစံ ဝိကောပေတီတိ ဝုတ္တတ္တာ ရုက္ခေ ဇာတံ ယံ ကိဉ္စိ အဟိစ္ဆတ္တကံ ရုက္ခတ္တစံ အဝိကောပေတွာ မတ္ထကတော ဆိန္ဒိတွာ ဂဟေတုံ ဝဋ္ဋတီ’’တိ ဝဒန္တိ, တဒယုတ္တံ ‘‘အဟိစ္ဆတ္တကံ ယာဝ မကုဠံ ဟောတိ, တာဝ ဒုက္ကဋဝတ္ထူ’’တိ ဝုတ္တတ္တာ. ရုက္ခတော မုစ္စိတွာတိ ဧတ္ထ ‘‘ယဒိပိ ကိဉ္စိမတ္တံ ရုက္ခေ အလ္လီနာ ဟုတွာ တိဋ္ဌတိ, ရုက္ခတော ဂယှမာနာ ပန ရုက္ခစ္ဆဝိံ န ဝိကောပေတိ, ဝဋ္ဋတီ’’တိ ဝဒန္တိ. အလ္လရုက္ခတော န ဝဋ္ဋတီတိ ဧတ္ထာပိ ရုက္ခတ္တစံ အဝိကောပေတွာ မတ္ထကတော တစ္ဆေတွာ ဂဟေတုံ ဝဋ္ဋတီတိ ဝေဒိတဗ္ဗံ. ဟတ္ထကုက္ကုစ္စေနာတိ ဟတ္ထစာပလ္လေန. ပါနီယံ န ဝါသေတဗ္ဗန္တိ ဣဒံ အတ္တနော အတ္ထာယ နာမိတံ သန္ဓာယ ဝုတ္တံ. ကေဝလံ အနုပသမ္ပန္နဿ အတ္ထာယ နာမိတေ ပန ပစ္ဆာ တတော လဘိတွာ န ဝါသေတဗ္ဗန္တိ နတ္ထိ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၉၂) ပန ‘‘ပါနီယံ န ဝါသေတဗ္ဗန္တိ ဣဒံ အတ္တနော ပိဝနပါနီယံ သန္ဓာယ ဝုတ္တံ, အညေသံ ပန ဝဋ္ဋတိ အနုဂ္ဂဟိတတ္တာ. တေနာဟ အတ္တနာ ခါဒိတုကာမေနာ’’တိ ဝုတ္တံ. ‘‘ယေသံ ရုက္ခာနံ သာခါ ရုဟတီတိ ဝုတ္တတ္တာ ယေသံ သာခါ န ရုဟတိ, တတ္ထ ကပ္ပိယကရဏကိစ္စံ နတ္ထီ’’တိ ဝဒန္တိ. ဝိမတိဝိနောဒနိယမ္ပိ ‘‘ယေသံ ရုက္ခာနံ သာခါ [Pg.170] ရုဟတီတိ မူလံ အနောတာရေတွာ ပဏ္ဏမတ္တနိဂ္ဂမနမတ္တေနာပိ ဝဍ္ဎတိ, တတ္ထ ကပ္ပိယမ္ပိ အကရောန္တော ဆိန္နနာဠိကေရဝေဠုဒဏ္ဍာဒယော ကောပေတုံ ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ‘‘စင်္ကမိတဋ္ဌာနံ ဒဿေဿာမီ’’တိ ဝုတ္တတ္တာ ကေဝလံ စင်္ကမနာဓိပ္ပာယေန ဝါ မဂ္ဂဂမနာဓိပ္ပာယေန ဝါ အက္ကမန္တဿ, တိဏာနံ ဥပရိ နိသီဒနာဓိပ္ပာယေန နိသီဒန္တဿ စ ဒေါသော နတ္ထိ.

77. Seleyyaka is a type of fragrant substance produced from stone. It is collected from the time it blooms, meaning from when it blossoms. Ahicchattaka is collected when it is in bloom. However, it is not permissible to take a bud, even without damaging the tree bark. Since it is said that 'it damages the tree bark,' some say that any ahicchattaka growing on a tree can be taken by cutting it from the top without damaging the bark. This is not appropriate because it is stated that 'ahicchattaka is a ground for a dukkaṭa offense as long as it remains a bud.' 'Freed from the tree'—here, some say that even if a small part remains attached to the tree, as long as taking it does not damage the bark, it is permissible. 'Not from a fresh tree'—here too, it should be understood that it is permissible to take it by cutting or scraping from the top without damaging the bark. 'Due to scrupulousness with the hand'—this refers to fidgeting with the hand. 'Drinking water should not be perfumed'—this is said with reference to water drawn for one’s own use. However, if it is drawn for the sake of someone not yet fully ordained, there is no prohibition against perfuming it after receiving it from them. In the Vimativinodani (Vin. Vi. Ṭī. Pācittiya 2.92), it is stated: '‘Drinking water should not be perfumed’—this refers to water for one’s own drinking. For others, it is permissible because it is a favor. Therefore, it is said, ‘by one who wishes to consume it oneself.’' 'Because it is said, “of trees whose branches grow,” some say that where branches do not grow, there is no need to make it allowable.' The Vimativinodani also states: '‘Of trees whose branches grow’—that which grows even without putting down a root, merely by the emergence of a leaf, it is permissible for one who does not make it allowable to damage things like cut coconut fronds or bamboo sticks.' '“I will show the walking place”'—because this is said, there is no fault for one who steps on it solely for the purpose of walking meditation or moving along a path, or for one who sits on grass with the intention of sitting.

၇၈. သမဏကပ္ပေဟီတိ သမဏာနံ ကပ္ပိယဝေါဟာရေဟိ. ကိဉ္စာပိ ဗီဇာဒီနံ အဂ္ဂိနာ ဖုဋ္ဌမတ္တေန, နခါဒီဟိ ဝိလိခနမတ္တေန စ အဝိရုဠှိဓမ္မတာ န ဟောတိ, တထာပိ ဧဝံ ကတေယေဝ သမဏာနံ ကပ္ပတီတိ အဂ္ဂိပရိဇိတာဒယော သမဏဝေါဟာရာ နာမ ဇာတာ, တသ္မာ တေဟိ သမဏဝေါဟာရေဟိ ကရဏဘူတေဟိ ဖလံ ပရိဘုဉ္ဇိတုံ အနုဇာနာမီတိ အဓိပ္ပာယော. အဗီဇနိဗ္ဗဋ္ဋဗီဇာနိပိ သမဏာနံ ကပ္ပန္တီတိ ပညတ္တပဏ္ဏတ္တိဘာဝတော သမဏဝေါဟာရာဣစ္စေဝ သင်္ခံ ဂတာနိ. အထ ဝါ အဂ္ဂိပရိဇိတာဒီနံ ပဉ္စန္နံ ကပ္ပိယဘာဝတောယေဝ ပဉ္စဟိ သမဏကပ္ပိယဘာဝသင်္ခါတေဟိ ကာရဏေဟိ ဖလံ ပရိဘုဉ္ဇိတုံ အနုဇာနာမီတိ ဧဝမေတ္ထ အဓိပ္ပာယော ဝေဒိတဗ္ဗော. အဂ္ဂိပရိဇိတန္တိအာဒီသု ‘‘ပရိစိတ’’န္တိပိ ပဌန္တိ. အဗီဇံ နာမ တရုဏအမ္ဗဖလာဒိ. နိဗ္ဗဋ္ဋဗီဇံ နာမ အမ္ဗပနသာဒိ, ယံ ဗီဇံ နိဗ္ဗဋ္ဋေတွာ ဝိသုံ ကတွာ ပရိဘုဉ္ဇိတုံ သက္ကာ ဟောတိ. နိဗ္ဗဋ္ဋေတဗ္ဗံ ဝိယောဇေတဗ္ဗံ ဗီဇံ ယသ္မိံ, တံ ပနသာဒိ နိဗ္ဗဋ္ဋဗီဇံ နာမ. ‘‘ကပ္ပိယ’’န္တိ ဝတွာဝ ကာတဗ္ဗန္တိ ယော ကပ္ပိယံ ကရောတိ, တေန ကတ္တဗ္ဗပကာရဿေဝ ဝုတ္တတ္တာ ဘိက္ခုနာ အဝုတ္တေပိ ကာတုံ ဝဋ္ဋတီတိ န ဂဟေတဗ္ဗံ. ပုန ‘‘ကပ္ပိယံ ကာရေတဗ္ဗ’’န္တိ ကာရာပနဿ ပဌမမေဝ ကထိတတ္တာ ဘိက္ခုနာ ‘‘ကပ္ပိယံ ကရောဟီ’’တိ ဝုတ္တေယေဝ အနုပသမ္ပန္နေန ‘‘ကပ္ပိယ’’န္တိ ဝတွာ အဂ္ဂိပရိဇိတာဒိ ကာတဗ္ဗန္တိ ဂဟေတဗ္ဗံ. ‘‘ကပ္ပိယန္တိ ဝစနံ ပန ယာယ ကာယစိ ဘာသာယ ဝတ္တုံ ဝဋ္ဋတီ’’တိ ဝဒန္တိ. ‘‘ကပ္ပိယန္တိ ဝတွာဝ ကာတဗ္ဗ’’န္တိ ဝစနတော ပဌမံ [Pg.171] ‘‘ကပ္ပိယ’’န္တိ ဝတွာ ပစ္ဆာ အဂ္ဂိအာဒိနာ ဖုသနာဒိ ကာတဗ္ဗန္တိ ဝေဒိတဗ္ဗံ. ‘‘ပဌမံ အဂ္ဂိမှိ နိက္ခိပိတွာ, နခါဒိနာ ဝါ ဝိဇ္ဈိတွာ တံ အနုဒ္ဓရိတွာဝ ကပ္ပိယန္တိ ဝတ္တုံ ဝဋ္ဋတီ’’တိပိ ဝဒန္တိ.

78. 'Samaṇakappehī' means 'with practices allowable for ascetics.' Although seeds and such do not become incapable of sprouting merely by being touched by fire or scraped by nails, etc., still, when treated in this way, they become allowable for ascetics. Thus, practices like 'damaged by fire' and others are called allowable ascetic practices. Therefore, the meaning here is that I permit the fruit to be consumed when these allowable ascetic practices have been performed as the instrumental cause. Even seedless fruits and those with removed seeds are considered allowable for ascetics because they are designated as such by convention and thus have come to be known as allowable ascetic practices. Alternatively, the meaning here should be understood as permitting the fruit to be consumed based on the five factors which are known as the state of being allowable for ascetics, due to the very allowability of the five things, such as 'damaged by fire.' In the terms 'damaged by fire' and so on, some also read 'paricita' (well-known). 'Seedless' refers to tender fruits like young mangoes. 'With removed seeds' refers to fruits like mangoes and jackfruit, where the seeds can be extracted and separated before eating. That which has seeds that must be removed or separated, like jackfruit, is called 'nibbaṭṭabīja' (fruit with removed seeds). It must be done after saying 'allowable.' Since it is stated that this is the manner of performance for one who makes it allowable, it should not be understood that it is permissible to act even if uninstructed by a bhikkhu. Furthermore, since the instruction 'have it made allowable' was given first, it should be understood that when a bhikkhu says, 'make it allowable,' a non-ordained person must say 'allowable' and then perform the act of damaging by fire, etc. Some say that the word 'allowable' can be spoken in any language. From the instruction 'It must be done only after saying “allowable”', it should be understood that one must first say 'allowable' and then perform the act of touching with fire, etc. Others say that it is permissible to first place it in the fire or pierce it with a nail, etc., and then, without removing it, say 'allowable.'

ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၉၂) ပန ‘‘ကပ္ပိယန္တိ ဝတွာဝါတိ ပုဗ္ဗကာလကိရိယာဝသေန ဝုတ္တေပိ ဝစနက္ခဏေဝ အဂ္ဂိသတ္ထာဒိနာ ဗီဇဂါမေ ဝဏံ ကာတဗ္ဗန္တိ ဝစနတော ပန ပုဗ္ဗေ ကာတုံ န ဝဋ္ဋတိ, တဉ္စ ဒွိဓာ အကတွာ ဆေဒနဘေဒနမေဝ ဒဿေတဗ္ဗံ. ကရောန္တေန စ ဘိက္ခုနာ ‘ကပ္ပိယံ ကရောဟီ’တိ ယာယ ကာယစိ ဘာသာယ ဝုတ္တေယေဝ ကာတဗ္ဗံ. ဗီဇဂါမပရိမောစနတ္ထံ ပုန ကပ္ပိယံ ကာရေတဗ္ဗန္တိ ကာရာပနဿ ပဌမမေဝ အဓိကတတ္တာ’’တိ ဝုတ္တံ.

In the Vimativinodani (Vin. Vi. Ṭī. Pācittiya 2.92), it is stated: 'Although “having said ‘allowable’” is spoken in the sense of a prior action, since it is stated that a wound should be made on the seed-plant with fire, a weapon, etc., at the very moment of speaking, it is not permissible to do it beforehand; and this should be shown only by cutting or splitting, not by making it a two-fold action. And it should be done only when the bhikkhu has said, “make it allowable,” in any language. Furthermore, for the purpose of releasing it from the category of seed-plant, it must be made allowable, because the act of causing it to be done was authorized in the first place.'

ဧကသ္မိံ ဗီဇေ ဝါတိအာဒီသု ‘‘ဧကံယေဝ ကာရေမီတိ အဓိပ္ပာယေ သတိပိ ဧကာဗဒ္ဓတ္တာ သဗ္ဗံ ကတမေဝ ဟောတီ’’တိ ဝဒန္တိ. ဒါရုံ ဝိဇ္ဈတီတိ ဧတ္ထ ‘‘ဇာနိတွာပိ ဝိဇ္ဈတိ ဝါ ဝိဇ္ဈာပေတိ ဝါ, ဝဋ္ဋတိယေဝါ’’တိ ဝဒန္တိ. ဘတ္တသိတ္ထေ ဝိဇ္ဈတီတိ ဧတ္ထာပိ ဧသေဝ နယော. ‘‘တံ ဝိဇ္ဈတိ, န ဝဋ္ဋတီတိ ရဇ္ဇုအာဒီနံ ဘာဇနဂတိကတ္တာ’’တိ ဝဒန္တိ. မရီစပက္ကာဒီဟိ စ မိဿေတွာတိ ဧတ္ထ ဘတ္တသိတ္ထသမ္ဗန္ဓဝသေန ဧကာဗဒ္ဓတာ ဝေဒိတဗ္ဗာ, န ဖလာနံယေဝ အညမညသမ္ဗန္ဓဝသေန. ‘‘ကဋာဟေပိ ကာတုံ ဝဋ္ဋတီ’’တိ ဝုတ္တတ္တာ ကဋာဟတော နီဟဋာယ မိဉ္ဇာယ ဝါ ဗီဇေ ဝါ ယတ္ထ ကတ္ထစိ ဝိဇ္ဈိတုံ ဝဋ္ဋတိ ဧဝ. ဘိန္ဒာပေတွာ ကပ္ပိယံ ကာရာပေတဗ္ဗန္တိ ဗီဇတော မုတ္တဿ ကဋာဟဿ ဘာဇနဂတိကတ္တာ ဝုတ္တံ.

In the case of a single seed, etc., they say: 'Even with the intention, “I will make just one allowable,” due to being bound as one, everything is considered to have been made allowable.' Regarding piercing wood, they say: 'Even knowing, one pierces or has it pierced—it is permissible.' The same principle applies to piercing a lump of cooked rice. They say: 'He pierces it; it is not permissible, because ropes and so on are considered containers.' And when mixed with peppercorns, etc., here the unity should be understood due to the connection with the lump of cooked rice, not merely due to the mutual connection of the fruits themselves. Since it is said, 'It is permissible even to do it in a pot,' it is indeed permissible to pierce it anywhere, whether in the kernel taken from a pot or in a seed. 'Having had it split, one should have it made allowable'—this is said because the pot, freed from the seed, is considered a container.

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha.

ဘူတဂါမဝိနိစ္ဆယကထာလင်္ကာရော နာမ

The Adornment of the Discourse on the Investigation of Plant Life.

ပန္နရသမော ပရိစ္ဆေဒေါ.

Fifteenth Chapter.

၁၆. သဟသေယျဝိနိစ္ဆယကထာ

16. The Discourse on the Investigation of Sharing a Sleeping Place.

၇၉. ဧဝံ [Pg.172] ဘူတဂါမဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ သဟသေယျဝိနိစ္ဆယံ ကထေတုံ ‘‘ဒုဝိဓံ သဟသေယျက’’န္တိအာဒိမာဟ. တတ္ထ ဒွေ ဝိဓာ ပကာရာ ယဿ သဟသေယျကဿ တံ ဒုဝိဓံ, သဟ သယနံ, သဟ ဝါ သယတိ ဧတ္ထာတိ သဟသေယျာ, သဟသေယျာ ဧဝ သဟသေယျကံ သကတ္ထေ က-ပစ္စယဝသေန. တံ ပန အနုပသမ္ပန္နေနသဟသေယျာမာတုဂါမေနသဟသေယျာဝသေန ဒုဝိဓံ. တေနာဟ ‘‘ဒုဝိဓံ သဟသေယျက’’န္တိ. ဒိရတ္တတိရတ္တန္တိ ဧတ္ထ ဝစနသိလိဋ္ဌတာမတ္တေန ဒိရတ္တဂ္ဂဟဏံ ကတန္တိ ဝေဒိတဗ္ဗံ. တိရတ္တဉှိ သဟဝါသေ လဗ္ဘမာနေ ဒိရတ္တေ ဝတ္တဗ္ဗမေဝ နတ္ထီတိ ဒိရတ္တဂ္ဂဟဏံ ဝိသုံ န ပယောဇေတိ. တေနေဝါဟ ‘‘ဥတ္တရိဒိရတ္တတိရတ္တန္တိ ဘဂဝါ သာမဏေရာနံ သင်္ဂဟကရဏတ္ထာယ တိရတ္တပရိဟာရံ အဒါသီ’’တိ. နိရန္တရံ တိရတ္တဂ္ဂဟဏတ္ထံ ဝါ ဒိရတ္တဂ္ဂဟဏံ ကတံ. ကေဝလဉှိ ‘‘တိရတ္တ’’န္တိ ဝုတ္တေ အညတ္ထ ဝါသေန အန္တရိကမ္ပိ တိရတ္တံ ဂဏှေယျ. ဒိရတ္တဝိသိဋ္ဌံ ပန တိရတ္တံ ဝုစ္စမာနံ တေန အနန္တရိကမေဝ တိရတ္တံ ဒီပေတိ. ဝိမတိဝိနောဒနိယမ္ပိ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၅၀-၅၁) ‘‘ဒိရတ္တဂ္ဂဟဏံ ဝစနာလင်္ကာရတ္ထံ. နိရန္တရံ တိဿောဝ ရတ္တိယော သယိတွာ စတုတ္ထဒိဝသာဒီသု သယန္တဿေဝ အာပတ္တိ, န ဧကန္တရိကာဒိဝသေန သယန္တဿာတိ ဒဿနတ္ထမ္ပီတိ ဒဋ္ဌဗ္ဗ’’န္တိ ဝုတ္တံ. သဟသေယျံ ဧကတော သေယျံ. သေယျန္တိ စေတ္ထ ကာယပ္ပသာရဏသင်္ခါတံ သယနမ္ပိ ဝုစ္စတိ, ယသ္မိံ သေနာသနေ သယန္တိ, တမ္ပိ, တသ္မာ သေယျံ ကပ္ပေယျာတိ ဧတ္ထ သေနာသနသင်္ခါတံ သေယျံ ပဝိသိတွာ ကာယပ္ပသာရဏသင်္ခါတံ သေယျံ ကပ္ပေယျ သမ္ပာဒေယျာတိ အတ္ထော. ဒိယဍ္ဎဟတ္ထုဗ္ဗေဓေနာတိ ဧတ္ထ ဒိယဍ္ဎဟတ္ထော ဝဍ္ဎကိဟတ္ထေန ဂဟေတဗ္ဗော. ပဉ္စဟိ ဆဒနေဟီတိ ဣဋ္ဌကာသိလာသုဓာတိဏပဏ္ဏသင်္ခါတေဟိ ပဉ္စဟိ ဆဒနေဟိ. ဝါစုဂ္ဂတဝသေနာတိ ပဂုဏဝသေန.

79. Having thus explained the determination concerning living beings, now the determination concerning shared sleeping is to be explained, beginning with the words, “Shared sleeping is of two kinds.” Here, `duvidhaṃ` (twofold) means that which has two kinds or categories of shared sleeping. `Sahaseyyā` is lying down together, or a place where one lies down together. `Sahaseyyakaṃ` is simply `sahaseyyā` with the suffix `-ka` added in its own sense. This is twofold: sharing a sleeping place with an unordained person, and sharing a sleeping place with a woman. Therefore, it is said, “Shared sleeping is of two kinds.” Regarding “two or three nights,” it should be understood that the mention of “two nights” is made merely for verbal elegance. For when cohabitation for three nights is established, there is nothing to be said about two nights; thus, the mention of two nights serves no separate purpose. Hence, it is said, “The Blessed One granted the novices a dispensation for three nights, that is, more than two nights, for the sake of supporting them.” Alternatively, the mention of “two nights” is made for the sake of establishing an uninterrupted period of three nights. For if only “three nights” were said, one might count even three nights with an interval of dwelling elsewhere. But when three nights are spoken of as qualified by two nights, it thereby indicates an uninterrupted three nights. The Vimativinodanī also states (Vin. Vi. Ṭī. Pācittiya 2.50-51): “The mention of ‘two nights’ is for verbal adornment. It should also be understood that it is for showing that an offense is incurred only by one who lies down for three uninterrupted nights and on the fourth day and onwards, not by one who lies down with an interval of a day or more.” `Sahaseyyaṃ` means `ekato seyyaṃ`, sleeping together. Herein, `seyyaṃ` (sleeping) refers both to lying down, which is the stretching out of the body, and to the lodging in which one lies down. Therefore, in the phrase `seyyaṃ kappeyya` (one should prepare a sleeping place), the meaning is that one should enter the lodging, which is the sleeping place, and perform the act of lying down, which is the stretching out of the body. Regarding “one and a half cubits high,” here “one and a half cubits” should be taken as a carpenter's cubit. Regarding “by five coverings,” this refers to the five kinds of roofing: tiles, stones, plaster, grass, and leaves. “By way of recitation” means by way of proficiency.

ဧကူပစာရောတိ [Pg.173] ဝဠဉ္ဇနဒွါရဿ ဧကတ္တံ သန္ဓာယ ဝုတ္တံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၅၀-၅၁) ပန ‘‘ဧကူပစာရော ဧကေန မဂ္ဂေန ပဝိသိတွာ အဗ္ဘောကာသံ အနောက္ကမိတွာ သဗ္ဗတ္ထ အနုပရိဂမနယောဂ္ဂေါ, ဧတံ ဗဟုဒွါရမ္ပိ ဧကူပစာရောဝ. ယတ္ထ ပန ကုဋ္ဋာဒီဟိ ရုန္ဓိတွာ ဝိသုံ ဒွါရံ ယောဇေန္တိ, နာနူပစာရော ဟောတိ. သစေ ပန ရုန္ဓတိ ဧဝ, ဝိသုံ ဒွါရံ န ယောဇေန္တိ, ဧတမ္ပိ ဧကူပစာရမေဝ မတ္တိကာဒီဟိ ပိဟိတဒွါရော ဝိယ ဂဗ္ဘောတိ ဂဟေတဗ္ဗံ. အညထာ ဂဗ္ဘေ ပဝိသိတွာ ပမုခါဒီသု နိပန္နာနုပသမ္ပန္နေဟိ သဟသေယျာပရိမုတ္တိယာ ဂဗ္ဘဒွါရံ မတ္တိကာဒီဟိ ပိဒဟာပေတွာ ဥဋ္ဌိတေ အရုဏေ ဝိဝရာပေန္တဿပိ အနာပတ္တိ ဘဝေယျာ’’တိ ဝုတ္တံ. စတုသာလံ ဧကူပစာရံ ဟောတီတိ သမ္ဗန္ဓော. တေသံ ပယောဂေ ပယောဂေ ဘိက္ခုဿ အာပတ္တီတိ ဧတ္ထ ကေစိ ‘‘အနုဋ္ဌဟနေန အကိရိယသမုဋ္ဌာနာ အာပတ္တိ ဝုတ္တာ, တသ္မိံ ခဏေ နိဒ္ဒါယန္တဿ ကိရိယာဘာဝါ. ဣဒဉှိ သိက္ခာပဒံ သိယာ ကိရိယာယ, သိယာ အကိရိယာယ သမုဋ္ဌာတိ. ကိရိယာယ သမုဋ္ဌာနတာ စဿ တဗ္ဗဟုလဝသေန ဝုတ္တာ’’တိ ဝဒန္တိ. ‘‘ယထာ စေတံ, ဧဝံ ဒိဝါသယနမ္ပိ. အနုဋ္ဌဟနေန, ဟိ ဒွါရာသံဝရဏေန စေတံ အကိရိယသမုဋ္ဌာနမ္ပိ ဟောတီ’’တိ ဝဒန္တိ, ဣဒဉ္စ ယုတ္တံ ဝိယ ဒိဿတိ, ဝီမံသိတွာ ဂဟေတဗ္ဗံ.

`Ekūpacāro` (a single approach) is said with reference to the singleness of the door used for entry and exit. In the Vimativinodanī (Vin. Vi. Ṭī. Pācittiya 2.50-51), however, it is stated: “An `ekūpacāro` is a place suitable for traversing everywhere by entering through one path without stepping out into the open; even if it has many doors, this is still a single approach. However, where they block it with walls and so on and construct separate doors, it becomes a multiple approach (`nānūpacāro`). But if they merely block it and do not construct a separate door, this too should be taken as a single approach, like a room whose door is sealed with clay and so on. Otherwise, if, having entered a room and lain down with unordained persons in the porch and so on, for the sake of being exempt from the rule on shared sleeping, one had the room door sealed with clay and so on and opened it at dawn, there would be no offense.” A four-sided hall is a single approach—this is the connection. Regarding “an offense for a monk in each instance of its application,” some say: “An offense is stated to arise from inaction, by not rising up, due to the absence of action at that moment when one is asleep. For this training rule arises either from action or from inaction. Its arising from action is stated as being the prevalent case.” They say: “Just as this is so, so too is daytime sleeping. For by not rising up and by not securing the doors, this also arises from inaction.” This seems reasonable and should be accepted after careful reflection.

၈၀. ဥပရိမတလေန သဒ္ဓိံ အသမ္ဗဒ္ဓဘိတ္တိကဿာတိ ဣဒံ သမ္ဗဒ္ဓဘိတ္တိကေ ဝတ္တဗ္ဗမေဝ နတ္ထီတိ ဒဿနတ္ထံ ဝုတ္တံ. ဥပရိမတလေ သယိတဿ သင်္ကာ ဧဝ နတ္ထီတိ ‘‘ဟေဋ္ဌာပါသာဒေ’’တိအာဒိ ဝုတ္တံ. နာနူပစာရေတိ ယတ္ထ ဗဟိ နိဿေဏိံ ကတွာ ဥပရိမတလံ အာရောဟန္တိ, တာဒိသံ သန္ဓာယ ဝုတ္တံ ‘‘ဥပရိမတလေပီ’’တိ. အာကာသင်္ဂဏေ နိပဇ္ဇန္တဿ အာပတ္တိအဘာဝတော ‘‘ဆဒနဗ္ဘန္တရေ’’တိ ဝုတ္တံ. သဘာသင်္ခေပေနာတိ သဘာကာရေန. အဍ္ဎကုဋ္ဋကေ သေနာသနေတိ ဧတ္ထ ‘‘အဍ္ဎကုဋ္ဋကံ နာမ ယတ္ထ ဥပဍ္ဎံ မုဉ္စိတွာ တီသု ပဿေသု ဘိတ္တိယော ဗဒ္ဓါ ဟောန္တိ[Pg.174], ယတ္ထ ဝါ ဧကသ္မိံ ပဿေ ဘိတ္တိံ ဥဋ္ဌာပေတွာ ဥဘောသု ပဿေသု ဥပဍ္ဎံ ဥပဍ္ဎံ ကတွာ ဘိတ္တိယော ဥဋ္ဌာပေန္တိ, တာဒိသံ သေနာသန’’န္တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ, ဂဏ္ဌိပဒေ ပန ‘‘အဍ္ဎကုဋ္ဋကေတိ ဆဒနံ အဍ္ဎေန အသမ္ပတ္တကုဋ္ဋကေ’’တိ ဝုတ္တံ, တမ္ပိ နော န ယုတ္တံ. ဝိမတိဝိနောဒနိယံ ပန ‘‘သဘာသင်္ခေပေနာတိ ဝုတ္တဿေဝ အဍ္ဎကုဋ္ဋကေတိ ဣမိနာ သဏ္ဌာနံ ဒဿေတိ. ယတ္ထ တီသု, ဒွီသု ဝါ ပဿေသု ဘိတ္တိယော ဗဒ္ဓါ, ဆဒနံ ဝါ အသမ္ပတ္တာ အဍ္ဎဘိတ္တိ, ဣဒံ အဍ္ဎကုဋ္ဋကံ နာမာ’’တိ ဝုတ္တံ. ဝါဠသံဃာဋော နာမ ပရိက္ခေပဿ အန္တော ထမ္ဘာဒီနံ ဥပရိ ဝါဠရူပေဟိ ကတသံဃာဋော.

80. The phrase “for one whose walls are not connected to the upper story” is stated to show that there is nothing to be said about one whose walls are connected. Since there is no suspicion of an offense for one sleeping on an upper story, the phrase “in a lower palace,” and so on, is stated. Regarding “multiple approach,” the phrase “even on an upper story” is said with reference to a place where one ascends to the upper story by means of an external staircase. Since there is no offense for one lying down in an open courtyard, the phrase “under a roofed enclosure” is stated. “In the manner of an assembly hall” means in the form of an assembly hall. Regarding “a half-walled dwelling,” here it is said in all three glosses: “A half-walled dwelling is a dwelling where, leaving half open, walls are built on three sides, or where, having erected a wall on one side, they erect half-walls on both sides.” In a gloss, however, it is said: “A half-walled dwelling is one where the roof does not reach the half-wall,” and this too is not unsuitable. But in the Vimativinodanī it is said: “The word `aḍḍhakuṭṭaka` (half-walled) indicates the form of what was called `sabhāsaṅkhepa` (in the manner of an assembly hall). Where walls are built on three or two sides, or there is a half-wall that does not reach the roof, this is called a half-walled dwelling.” A `vāḷasaṅghāṭa` is a framework constructed with decorative balusters on top of pillars and so on, within an enclosure.

ပရိက္ခေပဿ ဗဟိ ဂတေတိ ဧတ္ထ ယတ္ထ ယသ္မိံ ပဿေ ပရိက္ခေပေါ နတ္ထိ, တတ္ထာပိ ပရိက္ခေပါရဟပဒေသတော ဗဟိ ဂတေ အနာပတ္တိယေဝါတိ ဒဋ္ဌဗ္ဗံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၅၀-၅၁) ပန ‘‘ပရိက္ခေပဿ ဗဟိ ဂတေတိ ဧတ္ထ ယသ္မိံ ပဿေ ပရိက္ခေပေါ နတ္ထိ, တတ္ထ သစေ ဘူမိတော ဝတ္ထု ဥစ္စံ ဟောတိ, ဥဘတော ဥစ္စဝတ္ထုတော ဟေဋ္ဌာ ဘူမိယံ နိဗ္ဗကောသဗ္ဘန္တရေပိ အနာပတ္တိ ဧဝ တတ္ထ သေနာသနဝေါဟာရာဘာဝတော. အထ ဝတ္ထု နီစံ ဘူမိသမမေဝ သေနာသနဿ ဟေဋ္ဌိမတလေ တိဋ္ဌတိ, တတ္ထ ပရိက္ခေပရဟိတဒိသာယ နိဗ္ဗကောသဗ္ဘန္တရေ သဗ္ဗတ္ထ အာပတ္တိ ဟောတိ, ပရိစ္ဆေဒါဘာဝတော ပရိက္ခေပဿ ဗဟိ ဧဝ အနာပတ္တီတိ ဒဋ္ဌဗ္ဗ’’န္တိ ဝုတ္တံ. အပရိစ္ဆိန္နဂဗ္ဘူပစာရေတိ ဧတ္ထ မဇ္ဈေ ဝိဝဋင်္ဂဏဝန္တာသု မဟာစတုသာလာသု ယထာ အာကာသင်္ဂဏံ အနောတရိတွာ ပမုခေနေဝ ဂန္တွာ သဗ္ဗဂဗ္ဘေ ပဝိသိတုံ န သက္ကာ ဟောတိ, ဧဝံ ဧကေကဂဗ္ဘဿ ဒွီသု ပဿေသု ကုဋ္ဋံ နီဟရိတွာ ကတံ ပရိစ္ဆိန္နဂဗ္ဘူပစာရံ နာမ, ဣဒံ ပန တာဒိသံ န ဟောတီတိ ‘‘အပရိစ္ဆိန္နဂဗ္ဘူပစာရေ’’တိ ဝုတ္တံ. သဗ္ဗဂဗ္ဘေပိ ပဝိသန္တီတိ ဂဗ္ဘူပစာရဿ အပရိစ္ဆိန္နတ္တာ အာကာသင်္ဂဏံ အနောတရိတွာပိ [Pg.175] ပမုခေနေဝ ဂန္တွာ တံ တံ ဂဗ္ဘံ ပဝိသန္တိ. အထ ကုတော တဿ ပရိက္ခေပေါယေဝ သဗ္ဗပရိစ္ဆိန္နတ္တာတိ ဝုတ္တန္တိ အာဟ ‘‘ဂဗ္ဘပရိက္ခေပေါယေဝ ဟိဿ ပရိက္ခေပေါ’’တိ, ဣဒဉ္စ သမန္တာ ဂဗ္ဘဘိတ္တိယော သန္ဓာယ ဝုတ္တံ. စတုသာလဝသေန ဟိ သန္နိဝိဋ္ဌေ သေနာသနေ ဂဗ္ဘပမုခံ ဝိသုံ အပရိက္ခိတ္တမ္ပိ သမန္တာ ဌိတံ ဂဗ္ဘဘိတ္တီနံ ဝသေန ပရိက္ခိတ္တံ နာမ ဟောတိ.

Regarding “gone outside the boundary,” here it should be understood that even on a side where there is no boundary, if one goes outside the area suitable for a boundary, there is no offense. However, the Vimativinodanī (Vin. Vi. Ṭī. Pācittiya 2.50-51) states: “Regarding ‘outside the boundary’—here, on a side where there is no boundary, if the foundation is raised from the ground, there is no offense even within the space below the raised foundation down to the ground within a yoke’s span, because it is not designated as a dwelling. But if the foundation is low, level with the ground, standing on the lower floor of the dwelling, then in the direction where there is no boundary, an offense is incurred everywhere within a yoke’s span, due to the lack of a partition. It should be understood that there is no offense only outside the boundary.” Regarding “in a place with an unpartitioned room-approach,” here, in large four-sided halls with an open courtyard in the middle, just as it is not possible to enter all the rooms by going only through the entrance hall without descending into the open courtyard, so too a place with a partitioned room-approach is one made by extending a wall on two sides of each room. But since this dwelling is not like that, it is called “with an unpartitioned room-approach.” “They enter all the rooms” means that because the room-approach is unpartitioned, they enter each respective room by going only through the entrance hall, even without descending into the open courtyard. Then how is its boundary said to be completely enclosed? It is said: “For its boundary is simply the enclosure of the rooms.” This is said with reference to the surrounding walls of the rooms. For in a dwelling arranged as a four-sided hall, even if the entrance hall of a room is not separately enclosed, it is considered enclosed by means of the surrounding walls of the rooms.

၈၁. ဧကဒိသာယ ဥဇုကမေဝ ဒီဃံ ကတွာ သန္နိဝေသိတော ပါသာဒေါ ဧကသာလသန္နိဝေသော. ဒွီသု တီသု စတူသု ဝါ ဒိသာသု သိင်္ဃာဋကသဏ္ဌာနာဒိဝသေန ကတာ ဒွိသာလာဒိသန္နိဝေသာ ဝေဒိတဗ္ဗာ. သာလပ္ပဘေဒဒီပနမေဝ စေတ္ထ ပုရိမတော ဝိသေသောတိ. အဋ္ဌ ပါစိတ္တိယာနီတိ ဥပဍ္ဎစ္ဆန္နံ ဥပဍ္ဎပရိစ္ဆန္နံ သေနာသနံ ဒုက္ကဋဝတ္ထုဿ အာဒိံ ကတွာ ပါဠိယံ ဒဿိတတ္တာ တတော အဓိကံ သဗ္ဗစ္ဆန္နဥပဍ္ဎပရိစ္ဆန္နာဒိကမ္ပိ သဗ္ဗံ ပါဠိယံ အဝုတ္တမ္ပိ ပါစိတ္တိယဿေဝ ဝတ္ထုဘာဝေန ဒဿိတံ သိက္ခာပဒဿ ပဏ္ဏတ္တိဝဇ္ဇတ္တာ, ဂရုကေ ဌာတဗ္ဗတော စာတိ ဝေဒိတဗ္ဗံ. ‘‘သတ္တ ပါစိတ္တိယာနီ’’တိ ပါဠိယံ ဝုတ္တပါစိတ္တိယဒွယံ သာမညတော ဧကတ္တေန ဂဟေတွာ ဝုတ္တံ. ပါဠိယံ (ပါစိ. ၅၄) ‘‘တတိယာယ ရတ္တိယာ ပုရာရုဏာ နိက္ခမိတွာ ပုန သယတီ’’တိ ဣဒံ ဥက္ကဋ္ဌဝသေန ဝုတ္တံ, အနိက္ခမိတွာ ပုရာရုဏာ ဥဋ္ဌဟိတွာ အန္တောဆဒနေ နိသိန္နဿာပိ ပုန ဒိဝသေ သဟသေယျေန အနာပတ္တိ ဧဝ. ဧတ္ထ စတုဘာဂေါ စူဠကံ, ဒွေဘာဂါ ဥပဍ္ဎံ, တီသု ဘာဂေသု ဒွေ ဘာဂါ ယေဘုယျန္တိ ဣမိနာ လက္ခဏေန စူဠကစ္ဆန္နပရိစ္ဆန္နာဒီနိ ဝေဒိတဗ္ဗာနိ. ဣဒါနိ ဒုတိယသိက္ခာပဒေပိ ယထာဝုတ္တနယံ အတိဒိသန္တော ‘‘မာတုဂါမေန…ပေ… အယမေဝ ဝိနိစ္ဆယော’’တိ အာဟ. ‘‘မတိတ္ထိယာ ပါရာဇိကဝတ္ထုဘူတာယပိ အနုပါဒိန္နပက္ခေ ဌိတတ္တာ သဟသေယျာပတ္တိံ န ဇနေတီ’’တိ ဝဒန္တိ. ‘‘အတ္ထင်္ဂတေ သူရိယေ မာတုဂါမေ နိပန္နေ နိပဇ္ဇတိ, အာပတ္တိ [Pg.176] ပါစိတ္တိယဿာ’’တိ (ပါစိ. ၅၇) ဝစနတော ဒိဝါ တဿ သယန္တဿ သဟသေယျာပတ္တိ န ဟောတိယေဝါတိ ဒဋ္ဌဗ္ဗံ.

81. A building constructed long and straight in one direction is a single-hall structure. Structures made in the shape of a crossroads or similar in two, three, or four directions are to be understood as two-hall structures and so on. Here, the exposition of the types of halls is merely a further distinction from what was previously stated. Eight pācittiya offenses: Since the Pāli text indicates a half-roofed, half-enclosed dwelling as the initial basis for an offense of wrong-doing, it should be understood that anything beyond that—even if fully roofed, half-enclosed, etc., and not explicitly mentioned in the Pāli—is still shown as a basis for a pācittiya offense, because the training rule is unspecific and because it is a serious matter to be maintained. The phrase 'seven pācittiya offenses' refers to two pācittiya offenses mentioned in the Pāli, taken together generically as one. In the Pāli (Pāc. 54), 'having left before dawn on the third night and then lying down again' is stated as the severest case. However, if one does not leave but rises before dawn and sits inside the roofed area, there is no offense in lying down again during the day with shared lodging. Here, one-fourth is considered minimal, two parts are half, and two parts out of three are the majority. By this measure, minimal roofings, partial enclosures, and the like should be understood. Now, extending the previously stated method to the second training rule, it is said: 'With a woman... this is the judgment.' Some say that even a woman who could be the basis for a pārājika offense, if she is in the category of not being taken up, does not incur a sahaseyya offense. From the statement, 'If, after sunset, a woman lies down and one lies down with her, there is a pācittiya offense' (Pāc. 57), it should be understood that if she is lying down during the day, lying down together does not incur an offense.

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha.

သဟသေယျဝိနိစ္ဆယကထာလင်္ကာရော နာမ

The Ornament Called 'The Discourse on the Adjudication of Shared Lodging'.

သောဠသမော ပရိစ္ဆေဒေါ.

The Sixteenth Chapter.

၁၇. မဉ္စပီဌာဒိသံဃိကသေနာသနေသုပဋိပဇ္ဇိတဗ္ဗဝိနိစ္ဆယကထာ

17. The Discourse on the Adjudication Regarding What Should Be Practiced in Communal Lodgings, such as Beds and Chairs.

၈၂. ဧဝံ သဟသေယျဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ သံဃိကေ ဝိဟာရေ သေယျာသု ကတ္တဗ္ဗဝိနိစ္ဆယံ ကထေတုံ ‘‘ဝိဟာရေ သံဃိကေ သေယျ’’န္တျာဒိမာဟ. တတ္ထ သမဂ္ဂံ ကမ္မံ သမုပဂစ္ဆတီတိ သံဃော, အယမေဝ ဝစနတ္ထော သဗ္ဗသံဃသာဓာရဏော. သံဃဿ ဒိန္နော သံဃိကော, ဝိဟရတိ ဧတ္ထာတိ ဝိဟာရော, တသ္မိံ. သယန္တိ ဧတ္ထာတိ သေယျာ, တံ. အသန္ထရီတိ သန္ထရိတွာန. ပက္ကမနံ ပက္ကမော, ဂမနန္တိ အတ္ထော. ‘‘ဝိဟာရေ သံဃိကေ သေယျံ, သန္ထရိတွာန ပက္ကမော’’တိ ဣမဿ ဥဒ္ဒေသပါဌဿ သံဃိကေ ဝိဟာရေ…ပေ… ပက္ကမနန္တိ အတ္ထော ဒဋ္ဌဗ္ဗောတိ ယောဇနာ. တတြာတိ တသ္မိံ ပက္ကမနေ အယံ ဤဒိသော မယာ ဝုစ္စမာနော ဝိနိစ္ဆယော ဝေဒိတဗ္ဗောတိ အတ္ထော. ကတမော သော ဝိနိစ္ဆယောတိ အာဟ ‘‘သံဃိကေ…ပေ… ပါစိတ္တိယ’’န္တိ. အပရိက္ခိတ္တဿ ဥပစာရော နာမ သေနာသနတော ဒွေ လေဍ္ဍုပါတာ. ပါစိတ္တိယန္တိ ပဌမံ ပါဒံ အတိက္ကာမေန္တဿ ဒုက္ကဋံ, ဒုတိယာတိက္ကမေ ပါစိတ္တိယံ. ကထံ ဝိညာယတိစ္စာဟ ‘‘ယော ပန ဘိက္ခု…ပေ… ဝစနတော’’တိ.

82. Having thus explained the adjudication regarding shared lodging, now, to explain the adjudication regarding what should be done with beds in a Saṅgha monastery, he begins with 'in a Saṅgha monastery, a bed.' Here, Saṅgha means that which undertakes a task in harmony—this meaning is common to all things of the Saṅgha. Saṅghika means given to the Saṅgha; vihāra is where one dwells; in that. Seyyā is where one lies down; that. Asantharīti means having spread. Pakkamanaṃ is pakkamo, meaning going. The meaning of this recitation passage, 'in a Saṅgha monastery, a bed, having spread, departure,' should be understood as '...departure from a Saṅgha monastery.' Here, in that departure, this adjudication being spoken by me should be understood. What is that adjudication? He says, 'regarding a Saṅgha... up to a Pācittiya.' The boundary of an unenclosed area is two clod-throws from the lodging. Pācittiya means that for one crossing the first step, there is a dukkaṭa; for crossing the second, a pācittiya. How is this to be understood? He says, 'Whatever bhikkhu... according to the Pāli.'

တတ္ထ [Pg.177] သံဃိကော ဝိဟာရော ပါကဋော, သေယျာ အပါကဋာ, သာ ကတိဝိဓာဣစ္စာဟ ‘‘သေယျာ နာမ…ပေ… ဒသဝိဓာ’’တိ. တတ္ထာပိ ကတမာ ဘိသိ, ကတမာ စိမိလိကာဒယောတိ အာဟ ‘‘တတ္ထ ဘိသီတိ…ပေ… ဧသ နယော ပဏ္ဏသန္ထာရေ’’တိ. တတ္ထ မဉ္စေ အတ္ထရိတဗ္ဗာတိ မဉ္စကဘိသိ, ဧဝံ ဣတရတြ, ဝဏ္ဏာနုရက္ခဏတ္ထံ ကတာတိ ပဋခဏ္ဍာဒီဟိ သိဗ္ဗိတွာ ကတာ. ဘူမိယံ အတ္ထရိတဗ္ဗာတိ စိမိလိကာယ သတိ တဿာ ဥပရိ, အသတိ သုဒ္ဓဘူမိယံ အတ္ထရိတဗ္ဗာ. သီဟဓမ္မာဒီနံ ပရိဟရဏေ ဧဝ ပဋိက္ခေပေါတိ ဣမိနာ မဉ္စပီဌာဒီသု အတ္ထရိတွာ ပုန သံဟရိတွာ ဌပနာဒိဝသေန အတ္တနော အတ္ထာယ ပရိဟရဏမေဝ န ဝဋ္ဋတိ, ဘူမတ္ထရဏာဒိဝသေန ပရိဘောဂေါ ပန အတ္တနော ပရိဟရဏံ န ဟောတီတိ ဒဿေတိ. ခန္ဓကေ ဟိ ‘‘အန္တောပိ မဉ္စေ ပညတ္တာနိ ဟောန္တိ, ဗဟိပိ မဉ္စေ ပညတ္တာနိ ဟောန္တီ’’တိ ဧဝံ အတ္တနော အတ္ထာယ မဉ္စာဒီသု ပညပေတွာ ပရိဟရဏဝတ္ထုသ္မိံ ‘‘န, ဘိက္ခဝေ, မဟာစမ္မာနိ ဓာရေတဗ္ဗာနိ သီဟစမ္မံ ဗျဂ္ဃစမ္မံ ဒီပိစမ္မံ, ယော ဓာရေယျ, အာပတ္တိ ဒုက္ကဋဿာ’’တိ (မဟာဝ. ၂၅၅) ပဋိက္ခေပေါ ကတော, တသ္မာ ဝုတ္တနယေနေဝေတ္ထ အဓိပ္ပာယော ဒဋ္ဌဗ္ဗော. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ပါစိတ္တိယ ၃.၁၁၂) ပန ‘‘ယဒိ ဧဝံ ‘ပရိဟရဏေယေဝ ပဋိက္ခေပေါ’တိ ဣဒံ ကသ္မာ ဝုတ္တန္တိ စောဒနံ ကတွာ ‘အနုဇာနာမိ, ဘိက္ခဝေ, သဗ္ဗံ ပါသာဒပရိဘောဂ’န္တိ (စူဠဝ. ၃၂၀) ဝစနတော ပုဂ္ဂလိကေပိ သေနာသနေ သေနာသနပရိဘောဂဝသေန နိယမိတံ သုဝဏ္ဏဃဋာဒိကံ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋမာနမ္ပိ ကေဝလံ အတ္တနော သန္တကံ ကတွာ ပရိဘုဉ္ဇိတုံ န ဝဋ္ဋတိ. ဧဝမိဒံ ဘူမတ္ထရဏဝသေန ပရိဘုဉ္ဇိတုံ ဝဋ္ဋမာနမ္ပိ အတ္တနော သန္တကံ ကတွာ တံ တံ ဝိဟာရံ ဟရိတွာ ပရိဘုဉ္ဇိတုံ န ဝဋ္ဋတီတိ ဒဿနတ္ထံ ပရိဟရဏေယေဝ ပဋိက္ခေပေါ ဝေဒိတဗ္ဗော’’တိ ဝုတ္တံ.

Here, the Saṅgha monastery is evident, but the bedding is not evident. How many kinds are there? It is said, 'Bedding is... of ten kinds.' Among these, what is a bhisi, and what are things like a cimilikā? It is said, 'Here, a bhisi is... and this is the method for a leaf mat.' There, what is to be spread on a bed is a bed-mattress; similarly elsewhere. What is made by sewing with pieces of cloth, etc., is for maintaining the appearance. What is to be spread on the ground: if there is a cimilikā, it is spread on top of that; if there is not, it is spread directly on the bare ground. The prohibition applies only to the personal retention of lion skins, etc. By this, it is shown that spreading bedding on a bed or bench and then gathering it up again and putting it away for one's own benefit is not permissible, but using it as a ground covering, etc., does not constitute personal retention. Indeed, in the Khandhaka, it is said, 'Things are laid out on beds inside, and things are laid out on beds outside.' Thus, regarding the matter of laying out beds, etc., for one's own benefit and then retaining them, the prohibition is made: 'Bhikkhus, large hides—lion hides, tiger hides, leopard hides—should not be kept. Whoever keeps them commits an offense of wrong conduct' (Mahāva. 255). Therefore, the meaning here should be understood in the way stated. In the Sāratthadīpanī, however, it is said: 'If that is so, why is it said, "The prohibition applies only to personal retention"?' After raising this objection, it is explained: 'According to the words, "I allow, bhikkhus, all use of the building's furnishings" (Cūḷava. 320), even in a personal lodging, while it is permissible to use items like golden pots that are designated for the general use of the lodging, it is not permissible to use them by making them one's own property. Similarly, even though this may be used as a ground covering, it is not permissible to make it one's own and carry it from one monastery to another for use. To show this, the prohibition should be understood as applying only to personal retention.'

ပါဝါရော ကောဇဝေါတိ ပစ္စတ္ထရဏတ္ထာယေဝ ဌပိတာ ဥဂ္ဂတလောမာ အတ္ထရဏဝိသေသာ. ဧတ္တကမေဝ ဝုတ္တန္တိ အဋ္ဌကထာသု [Pg.178] (ပါစိ. အဋ္ဌ. ၁၁၆) ဝုတ္တံ. ‘‘ဣဒံ အဋ္ဌကထာသု တထာဝုတ္တဘာဝဒဿနတ္ထံ ဝုတ္တံ, အညမ္ပိ တာဒိသံ မဉ္စပီဌေသု အတ္ထရိတဗ္ဗံ အတ္ထရဏမေဝါ’’တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. မာတိကာဋ္ဌကထာယံ (ကင်္ခါ. အဋ္ဌ. ဒုတိယသေနာသနသိက္ခာပဒဝဏ္ဏနာ) ပန ‘‘ပစ္စတ္ထရဏံ နာမ ပါဝါရော ကောဇဝေါ’’တိ နိယမေတွာ ဝုတ္တံ, တသ္မာ ဂဏ္ဌိပဒေသု ဝုတ္တံ ဣမိနာ န သမေတိ, ‘‘ဝီမံသိတွာ ဂဟေတဗ္ဗ’’န္တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ပါစိတ္တိယ ၃.၁၁၆) ဝုတ္တံ. ဝီမံသိတေ ပန ဧဝမဓိပ္ပာယော ပညာယတိ – မာတိကာဋ္ဌကထာပိ အဋ္ဌကထာယေဝ, တသ္မာ မဟာအဋ္ဌကထာဒီသု ဝုတ္တနယေန ‘‘ပါဝါရော ကောဇဝေါ’’တိ နိယမေတွာ ဝုတ္တံ, ဧဝံ နိယမနေ သတိပိ ယထာ ‘‘လဒ္ဓါတပတ္တော ရာဇကုမာရော’’တိ အာတပတ္တဿ လဒ္ဓဘာဝေယေဝ နိယမေတွာ ဝုတ္တေပိ နိဒဿနနယဝသေန ရာဇကကုဓဘဏ္ဍသာမညေန သမာနာ ဝါလဗီဇနာဒယောပိ ဝုတ္တာယေဝ ဟောန္တိ, ဧဝံ ‘‘ပါဝါရော ကောဇဝေါ’’တိ နိယမေတွာ ဝုတ္တေပိ နိဒဿနနယဝသေန တေဟိ မဉ္စပီဌေသု အတ္ထရိတဗ္ဗဘာဝသာမညေန သမာနာ အညေ အတ္ထရဏာပိ ဝုတ္တာယေဝ ဟောန္တိ, တသ္မာ ဂဏ္ဌိပဒေသု ဝုတ္တဝစနံ အဋ္ဌကထာဝစနဿ ပဋိလောမံ န ဟောတိ, အနုလောမမေဝါတိ ဒဋ္ဌဗ္ဗံ.

A pāvāra-kojava is a special kind of spread with raised fleece, placed specifically for the purpose of a covering. This much is stated in the commentaries. 'This is said to show what is stated in the commentaries; any other such thing to be spread on beds and benches is also just a spread,' as mentioned in all three Gaṇṭhipadas. However, in the Mātikāṭṭhakathā, it is definitively stated: 'A covering is a pāvāra-kojava.' Therefore, what is said in the Gaṇṭhipadas does not align with this. The Sāratthadīpanī advises, 'It should be carefully considered.' Upon examination, however, the following intention becomes clear: The Mātikāṭṭhakathā is also a commentary; therefore, like the Mahā-aṭṭhakathā and others, it definitively states 'pāvāra-kojava.' Even with such a definition, just as when it is said, 'The prince obtained a sunshade,' the obtaining of the sunshade is specified, yet by way of example, other items similar in being royal regalia, such as fly-whisks, are also indeed mentioned. Similarly, when 'pāvāra-kojava' is definitively stated, by way of example, other spreads that are similar in being things to be spread on beds and benches are also indeed included. Therefore, the statement in the Gaṇṭhipadas does not contradict the statement of the commentary; rather, it should be seen as consistent.

ဣမသ္မိံ ပန ဌာနေ ‘‘ယေန ဝိဟာရော ကာရိတော, သော ဝိဟာရဿာမိကော’’တိ ပါဌံ နိဿာယ ဧကစ္စေ ဝိနယဓရာ ‘‘သံဃိကဝိဟာရဿ ဝါ ပုဂ္ဂလိကဝိဟာရဿ ဝါ ဝိဟာရဒါယကောယေဝ သာမိကော, သောယေဝ ဣဿရော, တဿ ရုစိယာ ဧဝ ဝသိတုံ လဘတိ, န သံဃဂဏပုဂ္ဂလာနံ ရုစိယာ’’တိ ဝိနိစ္ဆယံ ကရောန္တိ, သော ဝီမံသိတဗ္ဗော, ကထံ အယံ ပါဌော ကိမတ္ထံ သာဓေတိ ဣဿရတ္ထံ ဝါ အာပုစ္ဆိတဗ္ဗတ္ထံ ဝါတိ? ဧဝံ ဝီမံသိတေ ‘‘ဘိက္ခုမှိ သတိ ဘိက္ခု အာပုစ္ဆိတဗ္ဗော’’တိအာဒိဝစနတော အာပုစ္ဆိတဗ္ဗတ္ထမေဝ သာဓေတိ, န ဣဿရတ္ထန္တိ ဝိညာယတိ.

In this context, based on the passage 'the one who had the monastery built is the owner of the monastery,' some Vinaya experts, relying on this reading, conclude: 'Whether the monastery is communal or personal, only the donor of the monastery is the owner, only he has authority, and one may dwell there only according to his wish—not according to the wish of the Saṅgha, a group, or individuals.' This should be examined: what does this passage establish—the matter of authority or the matter of seeking permission? Upon examination, it is understood that from statements such as 'when a bhikkhu is present, the bhikkhu should be asked,' it establishes only the matter of seeking permission, not the matter of authority.

အထ [Pg.179] သိယာ ‘‘အာပုစ္ဆိတဗ္ဗတ္ထေ သိဒ္ဓေ ဣဿရတ္ထော သိဒ္ဓေါယေဝ ဟောတိ. ဣဿရဘာဝတောယေဝ ဟိ သော အာပုစ္ဆိတဗ္ဗော’’တိ. တတ္ထေဝံ ဝတ္တဗ္ဗံ – ‘‘အာပုစ္ဆန္တေန စ ဘိက္ခုမှိ သတိ ဘိက္ခု အာပုစ္ဆိတဗ္ဗော, တသ္မိံ အသတိ သာမဏေရော, တသ္မိံ အသတိ အာရာမိကော’’တိအာဒိဝစနတော အာယသ္မန္တာနံ မတေန ဘိက္ခုပိ သာမဏေရောပိ အာရာမိကောပိ ဝိဟာရကာရကောပိ တဿ ကုလေ ယော ကောစိ ပုဂ္ဂလောပိ ဣဿရောတိ အာပဇ္ဇေယျ, ဧဝံ ဝိညာယမာနေပိ ဘိက္ခုမှိ ဝါ သာမဏေရေ ဝါ အာရာမိကေ ဝါ သတိ တေယေဝ ဣဿရာ, န ဝိဟာရကာရကော. တေသု ဧကသ္မိမ္ပိ အသတိယေဝ ဝိဟာရကာရကော ဣဿရော သိယာတိ. ဣမသ္မိံ ပန အဓိကာရေ သံဃိကံ သေနာသနံ ရက္ခဏတ္ထာယ အာပုစ္ဆိတဗ္ဗံယေဝ ဝဒတိ, န ဣဿရဘာဝတော အာပုစ္ဆိတဗ္ဗံ. ဝုတ္တဉှိ အဋ္ဌကထာယံ (ပါစိ. အဋ္ဌ. ၁၁၆) ‘‘အနာပုစ္ဆံ ဝါ ဂစ္ဆေယျာတိ ဧတ္ထ ဘိက္ခုမှိ သတိ ဘိက္ခု အာပုစ္ဆိတဗ္ဗော’’တိအာဒိ.

Then it might be said: "If seeking permission is established, then authority is already established. For it is precisely because one has authority that one must be asked." In response, it should be said: "Because of statements such as, 'When a monk is present, a monk should be asked for permission; if he is not present, a novice; if he is not present, a monastery attendant,' according to the view of the venerable ones, even a monk, a novice, a monastery attendant, a builder of the monastery, or any person whatsoever in that family could become the authority." Even understanding it this way, when a monk, novice, or monastery attendant is present, they alone are the authorities, not the builder of the monastery. Only when even one of them is not present could the builder of the monastery become the authority. However, in this matter, one speaks of permission being sought only for the purpose of protecting the communal monastic dwelling, not because of authority. For it was said in the commentary (Pāci. Aṭṭha. 116): "‘Or one may go without asking’—here, if a monk is present, a monk should be asked," and so on.

အထာပိ ဧဝံ ဝဒေယျ ‘‘န သကလဿ ဝါကျပါဌဿ အဓိပ္ပာယတ္ထံ သန္ဓာယ အမှေဟိ ဝုတ္တံ, အထ ခေါ ‘ဝိဟာရဿာမိကော’တိ ဧတဿ ပဒတ္ထံယေဝ သန္ဓာယ ဝုတ္တံ. ကထံ? သံ ဧတဿ အတ္ထီတိ သာမိကော, ဝိဟာရဿ သာမိကော ဝိဟာရဿာမိကော. ‘ကော ဝိဟာရဿာမိကော နာမာ’တိ ဝုတ္တေ ‘ယေန ဝိဟာရော ကာရိတော, သော ဝိဟာရဿာမိကော နာမာ’တိ ဝတ္တဗ္ဗော, တသ္မာ ဝိဟာရကာရကော ဒါယကော ဝိဟာရဿာမိကော နာမာတိ ဝိညာယတိ, ဧဝံ ဝိညာယမာနေ သတိ သာမိကော နာမ သဿ ဓနဿ ဣဿရော, တဿ ရုစိယာ ဧဝ အညေ လဘန္တိ, တသ္မာ ဝိဟာရဿာမိကဘူတဿ ဒါယကဿ ရုစိယာ ဧဝ ဘိက္ခူ ဝသိတုံ လဘန္တိ, န သံဃဂဏပုဂ္ဂလာနံ ရုစိယာတိ ဣမမတ္ထံ သန္ဓာယ ဝုတ္တ’’န္တိ. တေ ဧဝံ ဝတ္တဗ္ဗာ – မာ အာယသ္မန္တော ဧဝံ အဝစုတ္ထ, ယထာ [Pg.180] နာမ ‘‘ဃဋိကာရော ဗြဟ္မာ’’တိ ဝုတ္တော သော ဗြဟ္မာ ဣဒါနိ ဃဋံ န ကရောတိ, ပုရိမတ္တဘာဝေ ပန ကရောတိ, တသ္မာ ‘‘ဃဋံ ကရောတီ’’တိ ဝစနတ္ထေန ‘‘ဃဋိကာရော’’တိ နာမံ လဘတိ. ဣတိ ပုဗ္ဗေ လဒ္ဓနာမတ္တာ ပုဗ္ဗဝေါဟာရဝသေန ဗြဟ္မဘူတောပိ ‘‘ဃဋိကာရော’’ဣစ္စေဝ ဝုစ္စတိ, ဧဝံ သော ဝိဟာရကာရကော ဘိက္ခူနံ ပရိစ္စတ္တကာလတော ပဋ္ဌာယ ဝိဟာရဿာမိကော န ဟောတိ ဝတ္ထုပရိစ္စာဂလက္ခဏတ္တာ ဒါနဿ, ပုဗ္ဗေ ပန အပရိစ္စတ္တကာလေ ဝိဟာရဿ ကာရကတ္တာ ဝိဟာရဿာမိကော နာမ ဟောတိ, သော ဧဝံ ပုဗ္ဗေ လဒ္ဓနာမတ္တာ ပုဗ္ဗဝေါဟာရဝသေန ‘‘ဝိဟာရဿာမိကော’’တိ ဝုစ္စတိ, န, ပရိစ္စတ္တဿ ဝိဟာရဿ ဣဿရဘာဝတော. တေနေဝ သမ္မာသမ္ဗုဒ္ဓေန ‘‘ဝိဟာရဒါယကာနံ ရုစိယာ ဘိက္ခူ ဝသန္တူ’’တိ အဝတွာ သေနာသနပညာပကော အနုညာတောတိ ဒဋ္ဌဗ္ဗော. တထာ ဟိ ဝုတ္တံ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၂၉၅) ‘‘တေသံ ဂေဟာနီတိ ဧတ္ထ ဘိက္ခူနံ ဝါသတ္ထာယ ကတမ္ပိ ယာဝ န ဒေန္တိ, တာဝ တေသံ သန္တကံယေဝ ဘဝိဿတီတိ ဒဋ္ဌဗ္ဗ’’န္တိ, တေန ဒိန္နကာလတော ပဋ္ဌာယ တေသံ သန္တကာနိ န ဟောန္တီတိ ဒဿေတိ. အယံ ပန ကထာ ပါဌဿ သမ္မုခီဘူတတ္တာ ဣမသ္မိံ ဌာနေ ကထိတာ. ဝိဟာရဝိနိစ္ဆယော ပန စတုပစ္စယဘာဇနဝိနိစ္ဆယေ (ဝိ. သင်္ဂ. အဋ္ဌ. ၁၉၄ အာဒယော) အာဝိ ဘဝိဿတိ. ယော ကောစီတိ ဉာတကော ဝါ အညာတကော ဝါ ယော ကောစိ. ယေန မဉ္စံ ပီဌံ ဝါ ဝိနန္တိ, တံ မဉ္စပီဌကဝါနံ.

And if someone were to say thus: "We did not speak with reference to the intended meaning of the entire passage, but rather only with reference to the meaning of the word 'vihārassāmiko' (owner of the monastery). How so? 'Sāmiko' means 'he to whom it belongs'; 'vihārassāmiko' means 'the owner of the monastery.' When asked, 'Who is called the owner of the monastery?' one should answer, 'The one who had the monastery built is called the owner of the monastery.' Therefore, it is understood that the donor who constructed the monastery is called the owner of the monastery. When this is understood, 'owner' refers to the master of his own property. Others obtain it only by his consent. Thus, the monks obtain the right to dwell only by the consent of the donor who is the owner of the monastery, not by the consent of the Sangha, the group, or individuals," they should be told thus: "Venerable ones, do not speak thus. Just as it is said 'Ghaṭikāra Brahmā'—that Brahmā does not now make pots, but in a previous state he did, therefore, because of the act of making pots, he is called 'Ghaṭikāra.' Thus, because he previously acquired that name, even after becoming a Brahmā, he is still called 'Ghaṭikāra' by convention. Similarly, that monastery builder is not the owner of the monastery from the time he donates it to the monks, because the characteristic of a gift is relinquishment of the object. But before the time of donation, because he was the builder of the monastery, he was called the owner of the monastery. Thus, because he previously acquired that name, he is called 'vihārassāmiko' by convention, not because he has ownership over the donated monastery. Therefore, it should be seen that the Perfectly Self-Enlightened One did not say, 'Let the monks dwell by the consent of the donors of the monastery,' but rather that the one who assigns lodging is authorized. As stated in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.295): 'Their houses—here, even if a dwelling is built for monks to live in, as long as they have not given it, it should be regarded as still belonging to them.' This shows that from the time it is given, it no longer belongs to them. This discussion, being directly relevant to the passage, is explained here. The detailed analysis of monasteries, however, will be clearly presented in the section on the distribution of the four requisites (Vi. Saṅga. Aṭṭha. 194 ff.). 'Whoever'—whether a relative or a stranger, whoever. 'By which one weaves a bed or chair'—that is the weaver of beds and chairs.

၈၃. သိလုစ္စယလေဏန္တိ သိလုစ္စယေ လေဏံ, ပဗ္ဗတဂုဟာတိ အတ္ထော. ‘‘သေနာသနံ ဥပစိကာဟိ ခါယိတ’’န္တိ ဣမသ္မိံ ဝတ္ထုသ္မိံ ပညတ္တတ္တာ ဝတ္ထုအနုရူပဝသေန အဋ္ဌကထာယံ ဥပစိကာသင်္ကာယ အဘာဝေန အနာပတ္တိ ဝုတ္တာ. ဝတ္တက္ခန္ဓကေ (စူဠဝ. ၃၆၀ အာဒယော) ဂမိကဝတ္တံ ပညာပေန္တေန ‘‘သေနာသနံ အာပုစ္ဆိတဗ္ဗ’’န္တိ ဝုတ္တတ္တာ ကေဝလံ ဣတိကတ္တဗ္ဗတာမတ္တဒဿနတ္ထံ ‘‘အာပုစ္ဆနံ ပန ဝတ္တ’’န္တိ ဝုတ္တံ[Pg.181], န ပန ဝတ္တဘေဒေ ဒုက္ကဋန္တိ ဒဿနတ္ထံ, တေနေဝ အန္ဓကဋ္ဌကထာယံ ‘‘သေနာသနံ အာပုစ္ဆိတဗ္ဗ’’န္တိ ဧတ္ထ ‘‘ယံ ပါသာဏပိဋ္ဌိယံ ဝါ ပါသာဏတ္ထမ္ဘေသု ဝါ ကတသေနာသနံ ယတ္ထ ဥပစိကာ နာရောဟန္တိ, တံ အနာပုစ္ဆန္တဿပိ အနာပတ္တီ’’တိ ဝုတ္တံ. တသ္မာ ယံ ဝုတ္တံ ဂဏ္ဌိပဒေ ‘‘တာဒိသေ သေနာသနေ အနာပုစ္ဆာ ဂစ္ဆန္တဿ ပါစိတ္တိယံ နတ္ထိ, ဂမိကဝတ္တေ သေနာသနံ အနာပုစ္ဆာ ဂစ္ဆန္တော ဝတ္တဘေဒေါ ဟောတိ, တသ္မာ ဒုက္ကဋံ အာပဇ္ဇတီ’’တိ, တံ န ဂဟေတဗ္ဗံ.

83. "A shelter in a rock pile" means a shelter in a rock pile, that is, a mountain cave. In the case of "a dwelling eaten by termites," because it was laid down in this story, the commentary states there is no offense due to the absence of suspicion of termites, in accordance with the situation. In the section on the Vattakkhandhaka (Cūḷava. 360 ff.), when laying down the rules for travelers, it was said, "one should ask leave for the dwelling." This was stated merely to show the nature of the duty, saying, "but asking leave is a duty," not to indicate that a breach of this duty incurs a dukkaṭa. Therefore, in the Andhakaṭṭhakathā, regarding the statement, "one should ask leave for the dwelling," it is said, "a dwelling made on a stone slab or on stone pillars where termites do not climb—there is no offense even for one who does not ask leave." Therefore, what is said in the Gaṇṭhipada—"there is no pācittiya for one who leaves such a dwelling without asking leave, but a traveler who leaves the dwelling without asking leave commits a breach of duty and thus incurs a dukkaṭa"—should not be accepted.

ပစ္ဆိမဿ အာဘောဂေန မုတ္တိ နတ္ထီတိ တဿ ပစ္ဆတော ဂစ္ဆန္တဿ အညဿ အဘာဝတော ဝုတ္တံ. ဧကံ ဝါ ပေသေတွာ အာပုစ္ဆိတဗ္ဗန္တိ ဧတ္ထ ဂမနစိတ္တဿ ဥပ္ပန္နဋ္ဌာနတော အနာပုစ္ဆိတွာ ဂစ္ဆန္တေ ဒုတိယပါဒုဒ္ဓါရေ ပါစိတ္တိယံ. မဏ္ဍပေ ဝါတိ သာခါမဏ္ဍပေ ဝါ ပဒရမဏ္ဍပေ ဝါ. ရုက္ခမူလေတိ ယဿ ကဿစိ ရုက္ခဿ ဟေဋ္ဌာ. ပလုဇ္ဇတီတိ ဝိနဿတိ.

"There is no release by means of a later thought" means it was said because there is no one else following behind him. "Or, having sent one beforehand, one should ask permission"—here, if one departs without asking permission from the place where the intention to depart arose, a pācittiya is incurred at the lifting of the second foot. "In a pavilion" means either a branch pavilion or a leaf pavilion. "At the foot of a tree" means beneath any tree. "It is ruined" means it is destroyed.

၈၄. မဇ္ဈေ သံခိတ္တံ ပဏဝသဏ္ဌာနံ ကတွာ ဗဒ္ဓန္တိ ဧရကပတ္တာဒီဟိ ဝေဏိံ ကတွာ တာယ ဝေဏိယာ ဥဘောသု ပဿေသု ဝိတ္ထတဋ္ဌာနေ ဗဟုံ ဝေဌေတွာ တတော ပဋ္ဌာယ ယာဝ မဇ္ဈဋ္ဌာနံ, တာဝ အန္တောအာကဍ္ဎနဝသေန ဝေဌေတွာ မဇ္ဈေ သံခိပိတွာ တတ္ထ တတ္ထ ဗန္ဓိတွာ ကတံ. ယတ္ထ ကာကာ ဝါ ကုလလာ ဝါ န ဦဟဒန္တီတိ ယတ္ထ ဓုဝနိဝါသေန ကုလာဝကေ ကတွာ ဝသမာနာ ဧတေ ကာကကုလလာ, အညေ ဝါ သကုဏာ တံ သေနာသနံ န ဦဟဒန္တိ, တာဒိသေ ရုက္ခမူလေ နိက္ခိပိတုံ အနုဇာနာမီတိ အတ္ထော.

84. "Having made it compact in the middle in the shape of a drum and tied it" means it is made by making a braid with eraka leaves or the like, wrapping that braid extensively around the spread-out parts on both sides, then from there up to the middle wrapping it by drawing it inward, compressing it in the middle, and tying it in various places. "Where crows or hawks do not soil it" means where these crows, hawks, or other birds, living in nests made as their permanent residence, do not soil that dwelling. The meaning is, "I allow it to be placed at the foot of such a tree."

၈၅. နဝဝါယိမောတိ အဓုနာ သုတ္တေန ဝီတကစ္ဆေန ပလိဝေဌိတမဉ္စော. ဩနဒ္ဓေါတိ ကပ္ပိယစမ္မေန ဩနဒ္ဓေါ, သောဝ ဩနဒ္ဓကော သကတ္ထေ က-ပစ္စယဝသေန. တေန ဟိ ဝဿေန သီဃံ န နဿတိ. ဥက္ကဋ္ဌအဗ္ဘောကာသိကောတိ ဣဒံ တဿ သုခပဋိပတ္တိဒဿနမတ္တံ[Pg.182], ဥက္ကဋ္ဌဿာပိ ပန စီဝရကုဋိ ဝဋ္ဋတေဝ. ကာယာနုဂတိကတ္တာတိ ဘိက္ခုနော တတ္ထေဝ နိသိန္နဘာဝံ ဒီပေတိ, တေန စ ဝဿဘယေန သယံ အညတ္ထ ဂစ္ဆန္တဿ အာပတ္တိံ ဒဿေတိ. အဗ္ဘောကာသိကာနံ အတေမနတ္ထာယ နိယမေတွာ ဒါယကေဟိ ဒိန္နမ္ပိ အတ္တာနံ ရက္ခန္တေန ရက္ခိတဗ္ဗမေဝ. ‘‘ယသ္မာ ပန ဒါယကေဟိ ဒါနကာလေယေဝ သတသဟဿဂ္ဃနကမ္ပိ ကမ္ဗလံ ‘ပါဒပုဉ္ဆနိံ ကတွာ ပရိဘုဉ္ဇထာ’တိ ဒိန္နံ တထေဝ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတိ, တသ္မာ ဣဒမ္ပိ မဉ္စပီဌာဒိသေနာသနံ ‘အဇ္ဈောကာသေပိ ယထာသုခံ ပရိဘုဉ္ဇထာ’တိ ဒါယကေဟိ ဒိန္နံ စေ, သဗ္ဗသ္မိမ္ပိ ကာလေ အဇ္ဈောကာသေ နိက္ခိပိတုံ ဝဋ္ဋတီတိ ဝဒန္တီ’’တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ပါစိတ္တိယ ၃.၁၀၈-၁၁၀) ဝုတ္တံ. ပေသေတွာ ဂန္တဗ္ဗန္တိ ဧတ္ထ ‘‘ယော ဘိက္ခု ဣမံ ဌာနံ အာဂန္တွာ ဝသတိ, တဿ ဒေထာ’’တိ ဝတွာ ပေသေတဗ္ဗံ.

85. Navavāyimo means a couch recently wrapped with newly woven cloth. Onaddho means covered with a permissible hide; thus, it is called 'onaddhaka' with the affix 'ka' in the sense of its own use. Therefore, it will not quickly deteriorate in the rain. Ukkaṭṭhaabbhokāsiko is merely an indication of the ease of practice; even for the strict, a hut for the robe is still suitable. Kāyānugatikattā indicates the monk's state of sitting right there, and thereby shows the offense for one who goes elsewhere out of fear of the rain. Even if given by donors with the stipulation for those who dwell in the open air so that they do not get wet, it must still be protected by one protecting oneself. "However, since even a woolen blanket worth a hundred thousand, given by donors at the time of offering with the words, 'Use it after making it into a foot-wiping cloth,' can be used as such, therefore even this bed, bench, or dwelling, if given by donors with the words, 'Use it comfortably even in the open air,' can be placed in the open air at all times," as explained in the Sāratthadīpanī (Sārattha. Ṭī. Pācittiya 3.108-110). Pesetvā gantabbaṃ here means that having said, "Give this to whichever monk comes to stay in this place," it should be sent.

ဝလာဟကာနံ အနုဋ္ဌိတဘာဝံ သလ္လက္ခေတွာတိ ဣမိနာ ဂိမှာနေပိ မေဃေ ဥဋ္ဌိတေ အဗ္ဘောကာသေ နိက္ခိပိတုံ န ဝဋ္ဋတီတိ ဒီပေတိ. တတြ တတြာတိ စေတိယင်္ဂဏာဒိကေ တသ္မိံ တသ္မိံ အဗ္ဘောကာသေ နိယမေတွာ နိက္ခိတ္တာ. မဇ္ဈတော ပဋ္ဌာယ ပါဒဋ္ဌာနာဘိမုခါတိ ယတ္ထ သမန္တတော သမ္မဇ္ဇိတွာ အင်္ဂဏမဇ္ဈေ သဗ္ဗဒါ ကစဝရဿ သင်္ကဍ္ဎနေန မဇ္ဈေ ဝါလိကာ သဉ္စိတာ ဟောတိ, တတ္ထ ကတ္တဗ္ဗဝိဓိဒဿနတ္ထံ ဝုတ္တံ, ဥစ္စဝတ္ထုပါဒဋ္ဌာနာဘိမုခံ, ဘိတ္တိပါဒဋ္ဌာနာဘိမုခံ ဝါ ဝါလိကာ ဟရိတဗ္ဗာတိ အတ္ထော. ‘‘ယတ္ထ ဝါ ပန ကောဏေသု ဝါလိကာ သဉ္စိတာ, တတ္ထ တတော ပဋ္ဌာယ အပရဒိသာဘိမုခါ ဟရိတဗ္ဗာ’’တိ ကေစိ အတ္ထံ ဝဒန္တိ. ကေစိ ပန ‘‘သမ္မဋ္ဌဋ္ဌာနဿ ပဒဝလဉ္ဇေန အဝိကောပနတ္ထာယ သယံ အသမ္မဋ္ဌဋ္ဌာနေ ဌတွာ အတ္တနော ပါဒါဘိမုခံ ဝါလိကာ ဟရိတဗ္ဗာတိ ဝုတ္တ’’န္တိ ဝဒန္တိ. တတ္ထ ‘‘မဇ္ဈတော ပဋ္ဌာယာ’’တိ ဝစနဿ ပယောဇနံ န ဒိဿတိ. သာရတ္ထဒီပနိယံ ပန ‘‘ပါဒဋ္ဌာနာဘိမုခါတိ နိသီဒန္တာနံ ပါဒဋ္ဌာနာဘိမုခန္တိ ကေစိ, သမ္မဇ္ဇန္တဿ [Pg.183] ပါဒဋ္ဌာနာဘိမုခန္တိ အပရေ, ဗဟိဝါလိကာယ အဂမနနိမိတ္တံ ပါဒဋ္ဌာနာဘိမုခါ ဟရိတဗ္ဗာတိ ဝုတ္တန္တိ ဧကေ’’တိ ဝုတ္တံ. ကစဝရံ ဟတ္ထေဟိ ဂဟေတွာ ဗဟိ ဆဍ္ဍေတဗ္ဗန္တိ ဣမိနာ ‘‘ကစဝရံ ဆဍ္ဍေဿာမီ’’တိ ဝါလိကာ န ဆဍ္ဍေတဗ္ဗာတိ ဒီပေတိ.

Having observed the absence of clouds, it is explained by this that even in summer, when clouds arise, it is not proper to leave things in the open. Here and there—in the shrine courtyard and similar places—having designated that particular open space, they are to be placed. 'Starting from the middle, towards the base'—this is stated to show the method of doing it where the courtyard is always swept all around, and in the middle, sand is accumulated due to repeatedly dragging the refuse, meaning, the sand should be carried towards the base of a high object or towards the base of a wall. Some explain the meaning as, "Wherever sand is piled up in the corners, from there, it should be carried facing the opposite direction." Others say, "To avoid disturbing the swept area with footprints, one should stand where it has not been swept and carry the sand facing one’s own feet—this is what is meant." Here, the purpose of the phrase "starting from the middle" is not apparent. However, the Sāratthadīpanī explains: "‘Towards the base’—some say it means towards the base of the feet of those sitting; others say it means towards the base of the feet of the one sweeping; while some say it means the sand should be carried towards the base as a sign of not going onto the outer sand." "Taking the refuse with the hands and discarding it outside"—this indicates that one should not discard the sand thinking, "I will discard the refuse."

၈၆. ကပ္ပံ လဘိတွာတိ ‘‘ဂစ္ဆာ’’တိ ဝုတ္တဝစနေန ကပ္ပံ လဘိတွာ. ထေရဿ ဟိ အာဏတ္တိယာ ဂစ္ဆန္တဿ အနာပတ္တိ. ပုရိမနယေနေဝါတိ ‘‘နိသီဒိတွာ သယံ ဂစ္ဆန္တော’’တိအာဒိနာ ပုဗ္ဗေ ဝုတ္တနယေနေဝ.

86. Having obtained permission means having obtained permission by the utterance 'Go.' For one going by the command of a Thera, there is no offense. 'By the previous method' means by the way previously stated, such as 'having sat down, then going by oneself,' and so on.

အညတ္ထ ဂစ္ဆတီတိ တံ မဂ္ဂံ အတိက္ကမိတွာ အညတ္ထ ဂစ္ဆတိ. လေဍ္ဍုပါတုပစာရတော ဗဟိ ဌိတတ္တာ ‘‘ပါဒုဒ္ဓါရေန ကာရေတဗ္ဗော’’တိ ဝုတ္တံ, အညတ္ထ ဂစ္ဆန္တဿ ပဌမပါဒုဒ္ဓါရေ ဒုက္ကဋံ, ဒုတိယပါဒုဒ္ဓါရေ ပါစိတ္တိယန္တိ အတ္ထော. ပါကတိကံ အကတွာတိ အပဋိသာမေတွာ. အန္တရသန္နိပါတေတိ အန္တရန္တရာ သန္နိပါတေ.

He goes elsewhere means having left that path, he goes elsewhere. Because he stands outside the range of a clod's throw, it is said, "he should be made to lift his foot." For one going elsewhere, there is a dukkaṭa offense at the first lifting of the foot, and a pācittiya offense at the second lifting of the foot—this is the meaning. Not having made it as it was means not having put it away. Between assemblies means in the intervals between assemblies.

၈၇. အာဝါသိကာနံယေဝ ပလိဗောဓောတိ ဧတ္ထ အာဂန္တုကေသု အာဂန္တွာ ကိဉ္စိ အဝတွာ တတ္ထ နိသိန္နေသုပိ နိသီဒိတွာ ‘‘အာဝါသိကာယေဝ ဥဒ္ဓရိဿန္တီ’’တိ ဂတေသုပိ အာဝါသိကာနမေဝ ပလိဗောဓော. မဟာပစ္စရိဝါဒေ ပန ‘‘ဣဒံ အမှာက’’န္တိ ဝတွာပိ အဝတွာပိ နိသိန္နာနမေဝါတိ အဓိပ္ပာယော. မဟာအဋ္ဌကထာဝါဒေ ‘‘အာပတ္တီ’’တိ ပါစိတ္တိယမေဝ ဝုတ္တံ. မဟာပစ္စရိယံ ပန သန္ထရာပနေ ပါစိတ္တိယေန ဘဝိတဗ္ဗန္တိ အနာဏတ္တိယာ ပညတ္တတ္တာ ဒုက္ကဋံ ဝုတ္တံ. ဥဿာရကောတိ သရဘာဏကော. သော ဟိ ဥဒ္ဓံဥဒ္ဓံ ပါဠိပါဌံ သာရေတိ ပဝတ္တေတီတိ ‘‘ဥဿာရကော’’တိ ဝုစ္စတိ. ‘‘ဣဒံ ဥဿာရကဿ, ဣဒံ ဓမ္မကထိကဿာ’’တိ ဝိသုံ ပညတ္တတ္တာ အနာဏတ္တိယာ ပညတ္တေပိ ပါစိတ္တိယေနေဝ ဘဝိတဗ္ဗန္တိ အဓိပ္ပာယေန ‘‘တသ္မိံ အာဂန္တွာ နိသိန္နေ တဿ ပလိဗောဓော’’တိ ဝုတ္တံ. ကေစိ ပန ဝဒန္တိ ‘‘အနာဏတ္တိယာ ပညတ္တေပိ ဓမ္မကထိကဿ အနုဋ္ဌာပနီယတ္တာ ပါစိတ္တိယေန [Pg.184] ဘဝိတဗ္ဗံ, အာဂန္တုကဿ ပန ပစ္ဆာ အာဂတေဟိ ဝုဍ္ဎတရေဟိ ဥဋ္ဌာပနီယတ္တာ ဒုက္ကဋံ ဝုတ္တ’’န္တိ.

87. The responsibility applies only to the resident monks. Here, even if visiting monks arrive, say nothing, and sit there, or having sat down, leave thinking, "The residents will take care of it," the responsibility still applies only to the resident monks. However, according to the Mahāpaccarivāda, the meaning is that whether they say, "This is ours," or not, the responsibility applies only to those who are seated. In the Mahāaṭṭhakathā, a pācittiya offense is stated. But in the Mahāpaccariya, a dukkaṭa offense is stated, because it was laid down without an announcement that there should be a pācittiya for spreading it. Ussāraka means a reciter. He is called 'ussāraka' because he causes the Pāli text to proceed higher and higher. Since separate rules were established for the reciter and the Dhamma preacher, the meaning is that even though it was laid down without an announcement, it should result in a pācittiya offense. Therefore, it is said, "When he arrives and sits there, the responsibility is his." Some, however, say that even though it was laid down without an announcement, it should be a pācittiya for the Dhamma preacher because he is not to be made to get up, but a dukkaṭa is stated for a visitor because he can be made to get up by more senior monks who arrive later.

၈၈. ပါဒပုဉ္ဆနီ နာမ ရဇ္ဇုကေဟိ ဝါ ပိလောတိကာယ ဝါ ပါဒပုဉ္ဆနတ္ထံ ကတာ. ဖလကပီဌံ နာမ ဖလကမယံ ပီဌံ. အထ ဝါ ဖလကဉ္စေဝ ဒါရုမယပီဌဉ္စ. ဒါရုမယပီဌန္တိ စ ဖလကမယမေဝ ပီဌံ ဝေဒိတဗ္ဗံ. ပါဒကဌလိကန္တိ အဓောတပါဒဋ္ဌာပနကံ. အဇ္ဈောကာသေ ရဇနံ ပစိတွာ …ပေ… ပဋိသာမေတဗ္ဗန္တိ ဧတ္ထ ထေဝေ အသတိ ရဇနကမ္မေ နိဋ္ဌိတေ ပဋိသာမေတဗ္ဗံ. ‘‘ဘိက္ခု ဝါ သာမဏေရော ဝါ အာရာမိကော ဝါ လဇ္ဇီ ဟောတီတိ ဝုတ္တတ္တာ အလဇ္ဇိံ အာပုစ္ဆိတွာ ဂန္တုံ န ဝဋ္ဋတီ’’တိ ဝဒန္တိ. ဩတာပေန္တော…ပေ… ဂစ္ဆတီတိ ဧတ္ထ ‘‘ကိဉ္စာပိ ‘ဧတ္တကံ ဒူရံ ဂန္တဗ္ဗ’န္တိ ပရိစ္ဆေဒေါ နတ္ထိ, တထာပိ လေဍ္ဍုပါတံ အတိက္ကမ္မ နာတိဒူရံ ဂန္တဗ္ဗ’’န္တိ ဝဒန္တိ.

88. A foot-wiper is made of strings or rags for the purpose of wiping the feet. A plank seat is a seat made of planks. Or, it could be a plank and a wooden seat. A wooden seat should be understood as a seat made of planks. A foot-rest is for placing unwashed feet. Having dyed cloth in the open air… it should be put away… Here, in the absence of theft, it should be put away once the dyeing work is finished. They say, "Since it is stated that a monk, novice, or monastery attendant may be conscientious, it is not proper to leave without asking permission from one who is shameless." While drying in the sun… going—here, they say, "although there is no specified distance to be travelled, still, one should not go too far, beyond a clod's throw."

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus, in the Vinayālaṅkāra, which is the commentary on the Vinayasaṅgaha,

မဉ္စပီဌာဒိသံဃိကသေနာသနေသုပဋိပဇ္ဇိတဗ္ဗ-

Regarding What Should Be Practiced Concerning Communal Lodgings such as Beds and Benches

ဝိနိစ္ဆယကထာလင်္ကာရော နာမ

is called the Ornament of the Discourse on Determinations.

သတ္တရသမော ပရိစ္ဆေဒေါ.

The Seventeenth Chapter.

၁၈. ကာလိကဝိနိစ္ဆယကထာ

18. The Discourse on the Determination of Allowable Periods

၈၉. ဧဝံ သံဃိကသေနာသနေသု ကတ္တဗ္ဗဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ စတုကာလိကဝိနိစ္ဆယံ ကထေတုံ ‘‘ကာလိကာနိပိ စတ္တာရီ’’တိအာဒိမာဟ. တတ္ထ ကရဏံ ကာရော, ကိရိယာ. ကာရော ဧဝ ကာလော ရ-ကာရဿ လ-ကာရော ယထာ ‘‘မဟာသာလော’’တိ. ကာလောတိ စေတ္ထ ပစ္စုပ္ပန္နာဒိကိရိယာ. ဝုတ္တဉှိ –

89. Having thus explained the determination of what is to be done concerning communal lodgings, now, in order to explain the determination of the four allowable periods, he begins with the statement: “There are four allowable periods.” Here, karaṇa means kāra, an action or activity. Kāla (time) is simply kāra with the letter ‘r’ changed to ‘l’, as in mahāsāla. Here, kāla means action, such as that in the present. For it was said:

‘‘အာရဒ္ဓါနိဋ္ဌိတော [Pg.185] ဘာဝေါ, ပစ္စုပ္ပန္နော သုနိဋ္ဌိတော;

အတီတာနာဂတုပ္ပာဒ-မပ္ပတ္တာဘိမုခါ ကိရိယာ’’တိ.

“A state begun but not finished is the present; a well-finished state is the past; the future is an action whose arising has not been reached and is approaching.”

ဧတ္ထ ပန တဿ တဿ ကိရိယာသင်္ခါတဿ ကာလဿ ပဘေဒဘူတော ပုရေဘတ္တဧကအဟောရတ္တသတ္တာဟဇီဝိကပရိယန္တသင်္ခါတော ကာလဝိသေသော အဓိပ္ပေတော. ကာလေ တသ္မိံ တသ္မိံ ကာလဝိသေသေ ပရိဘုဉ္ဇိတဗ္ဗာနီတိ ကာလိကာနိ. ပိ-သဒ္ဒေါ သမုစ္စယတ္ထော, တေန ကပ္ပိယာ စတုဘူမိယောတိ သမုစ္စေတိ. စတ္တာရီတိ သင်္ချာနိဒ္ဒေသော, တေန ကာလိကာနိ နာမ စတ္တာရိ ဧဝ ဟောန္တိ, န တီဏိ န ပဉ္စာတိ ဒဿေတိ, ဣဒံ မာတိကာပဒဿ အတ္ထဝိဝရဏံ. တတ္ထ ဥဒ္ဒေသေ ယံ မာတိကာယံ (ဝိ. သင်္ဂ. အဋ္ဌ. ဂန္ထာရမ္ဘကထာ) ‘‘ကာလိကာနိပိ စတ္တာရီ’’တိ ဧဝံ ဝုတ္တံ, ဧတ္ထ ဧတသ္မိံ မာတိကာပဒေ စတ္တာရိ ကာလိကာနိ ဝေဒိတဗ္ဗာနီတိ ယောဇနာ. ကတမာနိ တာနီတိ အာဟ ‘‘ယာဝကာလိက’’န္တိအာဒိ. ယာဝကာလိကံ…ပေ… ယာဝဇီဝိကံ ဣတိ ဣမာနိ ဝတ္ထူနိ စတ္တာရိ ကာလိကာနိ နာမာတိ အတ္ထော.

Here, however, the intended meaning refers to specific time periods, which are divisions of time designated by their function, such as before a meal, a day and night, a week, or the limit of one’s life. The term 'kālikāni' means 'to be used during those specific times.' The particle 'pi' has the sense of inclusion; thus, it includes them with 'the four permissible grounds' (kappiyā catubhūmiyo). The word 'cattāri' (four) specifies the number, indicating that there are exactly four kālikas, not three or five—this explains the meaning of the heading. In the summary, as stated in the heading (Vinaya Saṅgaha Aṭṭhakathā, beginning of the text), 'There are also four kālikas,' here in this heading, the four kālikas should be understood. What are they? It is said: 'yāvakālika,' and so on. Yāvakālika… up to yāvajīvika—these four things are called kālikas. This is the meaning.

ဣဒါနိ တေသံ ဝတ္ထုဉ္စ ဝိသေသနဉ္စ နာမလာဘဟေတုဉ္စ ဒဿေန္တော ‘‘တတ္ထ ပုရေဘတ္တ’’န္တိအာဒိမာဟ. တတ္ထ တေသု စတူသု ကာလိကေသု ယံ ကိဉ္စိ ခါဒနီယံ ဘောဇနီယံ ယာဝကာလိကံ, အဋ္ဌဝိဓပါနံ ယာမကာလိကံ, သပ္ပိအာဒိပဉ္စဝိဓဘေသဇ္ဇံ သတ္တာဟကာလိကံ, သဗ္ဗမ္ပိ ပဋိဂ္ဂဟိတံ ယာဝဇီဝိကံ ဣတိ ဝုစ္စတီတိ သမ္ဗန္ဓော. ယံ ကိဉ္စိ ခါဒနီယဘောဇနီယန္တိ ဧတ္ထ အတိဗျာပိတံ ပရိဟရိတုံ ဝိသေသနမာဟ ‘‘ပုရေဘတ္တ’’န္တျာဒိ. ပုရေဘတ္တံ ပဋိဂ္ဂဟေတွာ ပရိဘုဉ္ဇိတဗ္ဗမေဝ ယာဝကာလိကံ, န အညံ ခါဒနီယံ ဘောဇနီယန္တျတ္ထော. ယာဝ…ပေ… ပရိဘုဉ္ဇိတဗ္ဗတောတိ နာမလာဘဟေတုံ, ဧတေန ယာဝ ကာလော အဿာတိ ယာဝကာလိကန္တိ ဝစနတ္ထံ ဒဿေတိ. အဋ္ဌဝိဓံ ပါနန္တိ ဧတ္ထ အဗျာပိတံ ပရိဟရိတုမာဟ ‘‘သဒ္ဓိံ အနုလောမပါနေဟီ’’တိ. ယာဝ…ပေ… တဗ္ဗတောတိ နာမလာဘဟေတုံ, ဧတေန ယာမော ကာလော [Pg.186] အဿာတိ ယာမကာလိကန္တိ ဝစနတ္ထံ ဒဿေတိ. သတ္တာဟံ နိဓေတဗ္ဗတောတိ နာမလာဘဟေတုံ, ဧတေန သတ္တာဟော ကာလော အဿာတိ သတ္တာဟကာလိကန္တိ ဝစနတ္ထံ ဒဿေတိ. သဗ္ဗမ္ပိ ပဋိဂ္ဂဟိတန္တိ ဧတ္ထ အတိဗျာပိတံ ပရိဟရိတုံ ‘‘ဌပေတွာ ဥဒက’’န္တျာဟ. ယာဝ…ပေ… ပရိဘုဉ္ဇိတဗ္ဗတောတိ နာမလာဘဟေတုံ, တေန ယာဝဇီဝံ ကာလော အဿာတိ ယာဝဇီဝိကန္တိ ဝစနတ္ထံ ဒဿေတိ.

Now, to show their object, qualification, and the reason for their names, he begins with 'therein, before the meal,' and so on. Therein, among these four kālikas, whatever food—hard or soft—is yāvakālika; the eight kinds of drinks are yāmakālika; the five kinds of medicines, such as ghee, are sattāhakālika; and all that is received is yāvajīvika—this is the connection. Regarding 'whatever hard or soft food,' to avoid being too broad, he specifies with 'before the meal,' and so on. Only that which is to be consumed after being received before the meal is yāvakālika; no other hard or soft food is meant. 'Until… it should be consumed'—this is the reason for the name, and by this it shows the verbal meaning of yāvakālika as 'that for which there is a time limit.' Regarding 'the eight kinds of drinks,' to avoid being too narrow, he specifies 'along with suitable drinks.' 'Until… it should be consumed'—this is the reason for the name, and by this it shows the verbal meaning of yāmakālika as 'that for which the time is a watch.' 'It should be kept for seven days'—this is the reason for the name, and by this it shows the verbal meaning of sattāhakālika as 'that for which the time is seven days.' Regarding 'all that is received,' to avoid being too broad, he states 'except water.' 'Until… it should be consumed'—this is the reason for the name, and by this it shows the verbal meaning of yāvajīvika as 'that for which the time is as long as life.'

ဧတ္ထာဟ – ‘‘ယော ပန ဘိက္ခု အဒိန္နံ မုခဒွါရံ အာဟာရံ အာဟရေယျ အညတြ ဥဒကဒန္တပေါနာ, ပါစိတ္တိယ’’န္တိ (ပါစိ. ၂၆၅) ဝစနတော နနု ဥဒကံ အပ္ပဋိဂ္ဂဟိတဗ္ဗံ, အထ ကသ္မာ ‘‘ဌပေတွာ ဥဒကံ အဝသေသံ သဗ္ဗမ္ပိ ပဋိဂ္ဂဟိတ’’န္တိ ဝုတ္တန္တိ? သစ္စံ, ပရိသုဒ္ဓဥဒကံ အပ္ပဋိဂ္ဂဟိတဗ္ဗံ, ကဒ္ဒမာဒိသဟိတံ ပန ပဋိဂ္ဂဟေတဗ္ဗံ ဟောတိ, တသ္မာ ပဋိဂ္ဂဟိတေသု အန္တောဂဓဘာဝတော ‘‘ဌပေတွာ ဥဒက’’န္တိ ဝုတ္တန္တိ. ဧဝမပိ ‘‘သဗ္ဗမ္ပိ ပဋိဂ္ဂဟိတ’’န္တိ ဣမိနာဝ သိဒ္ဓံ ပဋိဂ္ဂဟေတဗ္ဗဿ ဥဒကဿပိ ဂဟဏတောတိ? သစ္စံ, တထာပိ ဥဒကဘာဝေန သာမညတော ‘‘သဗ္ဗမ္ပိ ပဋိဂ္ဂဟိတ’’န္တိ ဧတ္တကေ ဝုတ္တေ ဧကစ္စဿ ဥဒကဿ ပဋိဂ္ဂဟေတဗ္ဗဘာဝတော ဥဒကမ္ပိ ယာဝဇီဝိကံ နာမာတိ ဉာယေယျ, န ပန ဥဒကံ ယာဝဇီဝိကံ သုဒ္ဓဿ ပဋိဂ္ဂဟေတဗ္ဗာဘာဝတော, တသ္မာ ဣဒံ ဝုတ္တံ ဟောတိ – ဧကစ္စဿ ဥဒကဿ ပဋိဂ္ဂဟေတဗ္ဗဘာဝေ သတိပိ သုဒ္ဓဿ အပ္ပဋိဂ္ဂဟိတဗ္ဗတ္တာ တံ ဥဒကံ ဌပေတွာ သဗ္ဗမ္ပိ ပဋိဂ္ဂဟိတံ ယာဝဇီဝိကန္တိ ဝုစ္စတီတိ.

Here it is said: 'Whatever bhikkhu should take ungiven food through the mouth, other than water and a tooth-cleaner, it is a pācittiya offense.' (Pāc. 265) According to this, should not water be unreceivable? Then why is it said, 'excluding water, all the rest that is received'? It is true, pure water is not to be received, but water mixed with mud and so on is to be received. Therefore, because it is included among things that are received, it is said, 'excluding water.' Even so, is not the inclusion of receivable water established by this very phrase, 'all that is received'? It is true. Nevertheless, if only 'all that is received' were said, then due to the generality of 'water,' it might be understood that water, too, is a yāvajīvika, because some water is receivable. But water is not a yāvajīvika, because pure water is not receivable. Therefore, this is said: even though some water is receivable, because pure water is not receivable, that water is excluded, and it is said that 'all that is received' is yāvajīvika.

၉၀. မူလကမူလာဒီနိ ဥပဒေသတောယေဝ ဝေဒိတဗ္ဗာနိ, တာနိ ပရိယာယတော ဝုစ္စမာနာနိပိ န သက္ကာ ဝိညာတုံ. ပရိယာယန္တရေန ဟိ ဝုစ္စမာနေ တံ တံ နာမံ အဇာနန္တာနံ သမ္မောဟောယေဝ သိယာ, တသ္မာ တတ္ထ န ကိဉ္စိ ဝက္ခာမ. ခါဒနီယေ ခါဒနီယတ္ထန္တိ ပူဝါဒိခါဒနီယေ ဝိဇ္ဇမာနံ ခါဒနီယကိစ္စံ ခါဒနီယေဟိ ကာတဗ္ဗံ ဇိဃစ္ဆာဟရဏသင်္ခါတံ အတ္ထံ ပယောဇနံ [Pg.187] နေဝ ဖရန္တိ န နိပ္ဖာဒေန္တိ. ဧကသ္မိံ ဒေသေ အာဟာရကိစ္စံ သာဓေန္တံ ဝါ အသာဓေန္တံ ဝါ အပရသ္မိံ ဒေသေ ဥဋ္ဌိတဘူမိရသာဒိဘေဒေန အာဟာရဇိဃစ္ဆာဟရဏကိစ္စံ အသာဓေန္တမ္ပိ ဝါ သမ္ဘဝေယျာတိ အာဟ ‘‘တေသု တေသု ဇနပဒေသူ’’တိအာဒိ. ကေစိ ပန ‘‘ဧကသ္မိံ ဇနပဒေ အာဟာရကိစ္စံ သာဓေန္တံ သေသဇနပဒေသုပိ ဝိကာလေ န ကပ္ပတိ ဧဝါတိ ဒဿနတ္ထံ ဣဒံ ဝုတ္တ’’န္တိပိ ဝဒန္တိ. ပကတိအာဟာရဝသေနာတိ အညေဟိ ယာဝကာလိကေဟိ အယောဇိတံ အတ္တနော ပကတိယာဝ အာဟာရကိစ္စကရဏဝသေန. သမ္မောဟောယေဝ ဟောတီတိ အနေကတ္ထာနံ နာမာနံ အပ္ပသိဒ္ဓါနဉ္စ သမ္ဘဝတော သမ္မောဟော ဧဝ သိယာ. တေနေဝေတ္ထ မယမ္ပိ မူလကမူလာဒီနံ ပရိယာယန္တရဒဿနေ အာဒရံ န ကရိမှ ဥပဒေသတောဝ ဂဟေတဗ္ဗတော.

90. Roots that are staple foods, and so on, should be understood solely through instruction, for even when explained through synonyms, they cannot be fully comprehended. If explained through alternative expressions, confusion would surely arise for those unfamiliar with the specific names. Therefore, we will say nothing on this matter. They do not fulfill the purpose of an edible, that is, the function to be performed by edibles, present in edibles like cakes, designated as the removal of hunger; they do not accomplish or achieve it. It is possible that in one region something may or may not accomplish the function of food, while in another region, due to differences in the taste of the soil from which it has grown, and so on, it may not accomplish the function of removing hunger; hence it is said, 'in those various regions,' and so on. Some, however, say that this is said to show that something that accomplishes the function of food in one region is not allowable in the wrong time in other regions as well. 'By its nature as food' means by performing the function of food by its own nature, not combined with other yāvakālikas. 'Confusion would surely arise' means that due to the existence of names with many meanings and of obscure terms, confusion would surely arise. For this very reason, we too have not made an effort to show alternative expressions for roots that are staple foods, and so on, as they are to be grasped from instruction alone.

ယန္တိ ဝဋ္ဋကန္ဒံ.

'Yanti' is vaṭṭakanda.

မုဠာလန္တိ ထူလတရုဏမူလမေဝ.

Muḷāla is simply the thick, young root.

ရုက္ခဝလ္လိအာဒီနန္တိ ဟေဋ္ဌာ ဝုတ္တမေဝ သမ္ပိဏ္ဍေတွာ ဝုတ္တံ.

Regarding 'of trees, vines, and so on,' this is stated by summarizing what was said below.

အန္တောပထဝီဂတောတိ သာလကလျာဏိက္ခန္ဓံ သန္ဓာယ ဝုတ္တံ.

'Gone inside the earth' is said with reference to the trunk of a fine sāla tree.

သဗ္ဗကပ္ပိယာနီတိ မူလတစပတ္တာဒီနံ ဝသေန သဗ္ဗသော ကပ္ပိယာနိ, တေသမ္ပိ နာမဝသေန န သက္ကာ ပရိယန္တံ ဒဿေတုန္တိ သမ္ဗန္ဓော.

'All are permissible' means they are permissible in every way, by way of roots, bark, leaves, and so on. It is not possible to show the limit even of these by way of name—this is the connection.

အစ္ဆိဝါဒီနံ အပရိပက္ကာနေဝ ဖလာနိ ယာဝဇီဝိကာနီတိ ဒဿေတုံ ‘‘အပရိပက္ကာနီ’’တိ ဝုတ္တံ.

'Unripe' is stated to show that only the unripe fruits of the acchi tree, and so on, are yāvajīvika.

ဟရီတကာဒီနံ အဋ္ဌီနီတိ ဧတ္ထ မိဉ္ဇံ ပဋိစ္ဆာဒေတွာ ဌိတာနိ ကပါလာနိ ယာဝဇီဝိကာနီတိ အာစရိယာ. မိဉ္ဇမ္ပိ ယာဝဇီဝိကန္တိ ဧကေ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၂၄၈-၂၄၉) ပန ‘‘ဟရီတကာဒီနံ အဋ္ဌီနီတိ ဧတ္ထ [Pg.188] ‘မိဉ္ဇံ ယာဝကာလိက’န္တိ ကေစိ ဝဒန္တိ, တံ န ယုတ္တံ အဋ္ဌကထာယံ အဝုတ္တတ္တာ’’တိ ဝုတ္တံ.

Here, regarding 'the pits of harītakā, and so on,' the teachers say that the shells that cover the kernel are yāvajīvika. Some say the kernel, too, is yāvajīvika. In the Vimativinodanī (Vin. Vi. Ṭī. Pācittiya 2.248-249), however, it is said: 'Here, regarding "the pits of harītakā, and so on," some say, "the kernel is yāvakālika," but that is not right, because it is not stated in the commentary.'

ဟိင်္ဂူတိ ဟိင်္ဂုရုက္ခတော ပဂ္ဃရိတနိယျာသော. ဟိင်္ဂုဇတုအာဒယောပိ ဟိင်္ဂုဝိကတိယော ဧဝ. တတ္ထ ဟိင်္ဂုဇတု နာမ ဟိင်္ဂုရုက္ခဿ ဒဏ္ဍပတ္တာနိ ပစိတွာ ကတနိယျာသော. ဟိင်္ဂုသိပါဋိကံ နာမ ဟိင်္ဂုပတ္တာနိ ပစိတွာ ကတနိယျာသော. ‘‘အညေန မိဿေတွာ ကတော’’တိပိ ဝဒန္တိ. တကန္တိ အဂ္ဂကောဋိယာ နိက္ခန္တသိလေသော. တကပတ္တီတိ ပတ္တတော နိက္ခန္တသိလေသော. တကပဏ္ဏီတိ ပလာသေ ဘဇ္ဇိတွာ ကတသိလေသော. ‘‘ဒဏ္ဍတော နိက္ခန္တသိလေသော’’တိပိ ဝဒန္တိ.

'Hiṅgu' is the sap that flows from the hiṅgu tree. Hiṅgujatu and so on are also just products of hiṅgu. Among these, hiṅgujatu is the sap made by boiling the stems and leaves of the hiṅgu tree. Hiṅgusipāṭika is the sap made by boiling the leaves of the hiṅgu tree. Some also say, 'It is made by mixing it with something else.' 'Taka' is the gum that exudes from the tip. 'Takapattī' is the gum that exudes from a leaf. 'Takapaṇṇī' is the gum made by roasting it in palāsa leaves. Some also say, 'It is the gum that exudes from a stem.'

၉၁. ယာမကာလိကေသု ပနာတိ ဧတ္ထ ကိဉ္စာပိ ပါဠိယံ ခါဒနီယဘောဇနီယပဒေဟိ ယာဝကာလိကမေဝ သင်္ဂဟိတံ, န ယာမကာလိကံ, တထာပိ ‘‘အနာပတ္တိ ယာမကာလိကံ ယာမေ နိဒဟိတွာ ဘုဉ္ဇတီ’’တိ ဣဓ စေဝ ‘‘ယာမကာလိကေန ဘိက္ခဝေ သတ္တာဟကာလိကံ…ပေ… ယာဝဇီဝိကံ တဒဟုပဋိဂ္ဂဟိတံ ယာမေ ကပ္ပတိ, ယာမာတိက္ကန္တေ န ကပ္ပတီ’’တိ အညတ္ထ (မဟာဝ. ၃၀၅) စ ဝုတ္တတ္တာ ‘‘ယာမကာလိက’’န္တိဝစနသာမတ္ထိယတော စ ဘဂဝတော အဓိပ္ပာယညူဟိ အဋ္ဌကထာစရိယေဟိ ယာမကာလိကံ သန္နိဓိကာရကံ ပါစိတ္တိယဝတ္ထုမေဝ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ.

91. Regarding “yāmakālika,” although in the Pāḷi text the terms khādanīya and bhojanīya include only what is yāvakālika and not yāmakālika, still, it should be understood that because it is said here, “There is no offense if one, having stored a yāmakālika, consumes it within the watch,” and elsewhere (Mahāva. 305), “Bhikkhus, a yāmakālika, a sattāhakālika… a yāvajīvika, received on that day is permissible within the watch, but not permissible beyond the watch,” and also due to the force of the term “yāmakālika” itself, the commentary masters, who know the Blessed One’s intention, have stated that a yāmakālika that causes storing is precisely the basis for a pācittiya offense.

ဌပေတွာ ဓညဖလရသန္တိ ဧတ္ထ ‘‘တဏ္ဍုလဓောဝနောဒကမ္ပိ ဓညဖလရသောယေဝါ’’တိ ဝဒန္တိ.

Regarding “except for grain-fruit juice,” some say that even rice-washing water is included as grain-fruit juice.

၉၂. သတ္တာဟကာလိကေ ပဉ္စ ဘေသဇ္ဇာနီတိ ဘေသဇ္ဇကိစ္စံ ကရောန္တု ဝါ မာ ဝါ, ဧဝံလဒ္ဓဝေါဟာရာနိ ပဉ္စ. ‘‘ဂေါသပ္ပီ’’တိအာဒိနာ လောကေ ပါကဋံ ဒဿေတွာ ‘‘ယေသံ မံသံ ကပ္ပတီ’’တိ ဣမိနာ အညေသမ္ပိ ရောဟိတမိဂါဒီနံ သပ္ပိံ ဂဟေတွာ ဒဿေတိ. ယေသဉှိ ခီရံ အတ္ထိ, သပ္ပိမ္ပိ တေသံ အတ္ထိယေဝ, တံ ပန သုလဘံ ဝါ ဒုလ္လဘံ ဝါ အသမ္မောဟတ္ထံ ဝုတ္တံ[Pg.189]. ဧဝံ နဝနီတမ္ပိ. ‘‘ယေသံ မံသံ ကပ္ပတီ’’တိ စ ဣဒံ နိဿဂ္ဂိယဝတ္ထုဒဿနတ္ထံ ဝုတ္တံ, န ပန ယေသံ မံသံ န ကပ္ပတိ, တေသံ သပ္ပိအာဒိ န ကပ္ပတီတိ ဒဿနတ္ထံ. မနုဿခီရာဒီနိပိ ဟိ နော န ကပ္ပန္တိ.

92. Regarding the five seven-day medicines: whether they perform the function of medicine or not, these five are so designated by common usage. By showing what is well-known in the world, beginning with “cow’s ghee,” and then by stating “of those whose meat is allowable,” it indicates that ghee from other animals, such as red deer, may also be taken. For those that have milk, they also have ghee; this is stated to avoid confusion, whether it is easily obtained or hard to find. The same applies to fresh butter. And this phrase, “of those whose meat is allowable,” is stated to indicate the items for forfeiture, not to imply that ghee and the like are unallowable for those whose meat is unallowable. For even human milk and the like are not unallowable for us.

၉၃. ယာဝ ကာလော နာတိက္ကမတိ, တာဝ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတီတိ ဧတ္ထ ကာလောတိ ဘိက္ခူနံ ဘောဇနကာလော အဓိပ္ပေတော, သော စ သဗ္ဗန္တိမေန ပရိစ္ဆေဒေန ဌိတမဇ္ဈနှိကော. ဌိတမဇ္ဈနှိကောပိ ဟိ ကာလသင်္ဂဟံ ဂစ္ဆတိ, တတော ပဋ္ဌာယ ပန ခါဒိတုံ ဝါ ဘုဉ္ဇိတုံ ဝါ န သက္ကာ, သဟသာ ပိဝိတုံ သက္ကာ ဘဝေယျ, ကုက္ကုစ္စကေန ပန န ကတ္တဗ္ဗံ. ကာလပရိစ္ဆေဒဇာနနတ္ထဉ္စ ကာလတ္ထမ္ဘော ယောဇေတဗ္ဗော. ကာလန္တရေ ဝါ ဘတ္တကိစ္စံ ကာတဗ္ဗံ. ပဋိဂ္ဂဟဏေတိ ဂဟဏမေဝ သန္ဓာယ ဝုတ္တံ. ပဋိဂ္ဂဟိတမေဝ ဟိ တံ, သန္နိဟိတံ န ကပ္ပတီတိ ပုန ပဋိဂ္ဂဟဏကိစ္စံ နတ္ထိ, တေနေဝ ‘‘အဇ္ဈောဟရိတုကာမတာယ ဂဏှန္တဿ ပဋိဂ္ဂဟဏေ’’တိ ဝုတ္တံ. မာတိကာဋ္ဌကထာယံ (ကင်္ခါ. အဋ္ဌ. သန္နိဓိကာရကသိက္ခာပဒဝဏ္ဏနာ) ပန ‘‘အဇ္ဈောဟရိဿာမီတိ ဂဏှန္တဿ ဂဟဏေ’’ဣစ္စေဝ ဝုတ္တံ.

93. “As long as the time has not passed, it is allowable to consume it.” Here, “time” is intended as the monks’ mealtime, which, by its final limit, is the exact midday. Even the exact midday falls within the scope of time. However, from that point on, eating or consuming is not permitted, though drinking hastily might be possible. But this should not be done by one who is scrupulous. To know the limit of time, a time-pillar should be used. Alternatively, the meal should be taken within the proper time. “Receiving” is said in reference to the mere act of taking. For it is indeed already received; since what is stored is not allowable, there is no further task of receiving. Therefore, it is said, “at the receiving by one who takes with the desire to consume.” In the Mātikāṭṭhakathā, however, it is simply stated, “at the taking by one who thinks, ‘I will consume it.’”

ယန္တိ ယံ ပတ္တံ. သန္ဒိဿတီတိ ယာဂုယာ ဥပရိ သန္ဒိဿတိ. တေလဝဏ္ဏေ ပတ္တေ သတိပိ နိသ္နေဟဘာဝေ အင်္ဂုလိယာ ဃံသန္တဿ ဝဏ္ဏဝသေနေဝ လေခါ ပညာယတိ, တသ္မာ တတ္ထ အနာပတ္တီတိ ဒဿနတ္ထံ ‘‘သာ အဗ္ဗောဟာရိကာ’’တိ ဝုတ္တံ. သယံ ပဋိဂ္ဂဟေတွာ အပရိစ္စတ္တမေဝ ဟိ ဒုတိယဒိဝသေ န ဝဋ္ဋတီတိ ဧတ္ထ ပဋိဂ္ဂဟဏေ အနပေက္ခဝိဿဇ္ဇနေန, အနုပသမ္ပန္နဿ နိရပေက္ခဒါနေန ဝါ ဝိဇဟိတပဋိဂ္ဂဟဏံ ပရိစ္စတ္တမေဝ ဟောတီတိ ‘‘အပရိစ္စတ္တ’’န္တိ ဣမိနာ ဥဘယထာပိ အဝိဇဟိတပဋိဂ္ဂဟဏမေဝ ဝုတ္တံ, တသ္မာ ယံ ပရဿ ပရိစ္စဇိတွာ အဒိန္နမ္ပိ သစေ ပဋိဂ္ဂဟဏေ နိရပေက္ခဝိဿဇ္ဇနေန ဝိဇဟိတပဋိဂ္ဂဟဏံ ဟောတိ, တမ္ပိ ဒုတိယဒိဝသေ ဝဋ္ဋတီတိ ဝေဒိတဗ္ဗံ. ယဒိ ဧဝံ ‘‘ပတ္တော ဒုဒ္ဓေါတော ဟောတီ’’တိအာဒီသု ကသ္မာ အာပတ္တိ ဝုတ္တာတိ? ‘‘ပဋိဂ္ဂဟဏံ အဝိဿဇ္ဇေတွာဝ [Pg.190] သယံ ဝါ အညေန ဝါ တုစ္ဆံ ကတွာ န သမ္မာ ဓောဝိတွာ နိဋ္ဌာပိတေ ပတ္တေ လဂ္ဂမ္ပိ အဝိဇဟိတပဋိဂ္ဂဟဏမေဝ ဟောတီတိ တတ္ထ အာပတ္တီ’’တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. ကေစိ ပန ‘‘သာမဏေရာနံ ပရိစ္စဇန္တီတိ ဣမသ္မိံ အဓိကာရေ ဌတွာ ‘အပရိစ္စတ္တမေဝါ’တိ ဝုတ္တတ္တာ အနုပသမ္ပန္နဿ ပရိစ္စတ္တမေဝ ဝဋ္ဋတိ, အပရိစ္စတ္တံ န ဝဋ္ဋတီတိ အာပန္နံ, တသ္မာ နိရာလယဘာဝေန ပဋိဂ္ဂဟဏေ ဝိဇဟိတေပိ အနုပသမ္ပန္နဿ အပရိစ္စတ္တံ န ဝဋ္ဋတီ’’တိ ဝဒန္တိ. တံ ယုတ္တံ ဝိယ န ဒိဿတိ. ယဒဂ္ဂေန ဟိ ပဋိဂ္ဂဟဏံ ဝိဇဟတိ, တဒဂ္ဂေန သန္နိဓိမ္ပိ န ကရောတိ ဝိဇဟိတပဋိဂ္ဂဟဏဿ အပ္ပဋိဂ္ဂဟိတသဒိသတ္တာ. ပဋိဂ္ဂဟေတွာ နိဒဟိတေယေဝ စ သန္နိဓိပစ္စယာ အာပတ္တိ ဝုတ္တာ.

Yanti: whichever bowl. Sandissati: it appears on top of the gruel. Even if a bowl has an oily color, if there is no greasiness, when one rubs it with a finger, a mark appears merely due to the influence of the color. Therefore, to show that there is no offense in such a case, it is stated, “That is insignificant.” Regarding the statement, “What is received by oneself and not relinquished is not allowable on the second day”: here, the act of receiving is considered “relinquished” when it is abandoned either by relinquishing it without attachment or by giving it to an unordained person without attachment. By this word “unrelinquished,” it is meant that the act of receiving has not been abandoned in either of these two ways. Therefore, it should be understood that if something, having been relinquished to another but not given, has its receiving abandoned by relinquishing it without attachment, that too is allowable on the second day. If so, why is an offense stated in cases like “the bowl is poorly washed”? It is stated in all three knotty points: “Without having abandoned the act of receiving, if the bowl is made empty by oneself or another and, not being properly washed, is put away, even what clings to it has its receiving unabandoned; hence, there is an offense.” Some, however, argue: “Standing in the section, ‘They relinquish to novices,’ because it is said ‘only what is not relinquished,’ it follows that for an unordained person, only what is relinquished is allowable; what is not relinquished is not allowable. Therefore, even if the act of receiving is abandoned through non-attachment, what is not relinquished to an unordained person is not allowable.” This does not seem correct. For at the point when one abandons the act of receiving, at that point one also does not engage in storing, since an abandoned act of receiving is like not having received. Moreover, the offense is stated on account of storing only when one has received and stored something.

ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၂၅၂-၂၅၃) ပန ‘‘အပရိစ္စတ္တမေဝါတိ နိရပေက္ခတာယ အနုပသမ္ပန္နဿ အဒိန္နံ အပရိစ္စတ္တဉ္စ ယာဝကာလိကာဒိဝတ္ထုမေဝ သန္ဓာယ ဝဒတိ, န ပန တဂ္ဂတပဋိဂ္ဂဟဏံ. န ဟိ ဝတ္ထုံ အပရိစ္စဇိတွာ တတ္ထဂတပဋိဂ္ဂဟဏံ ပရိစ္စဇိတုံ သက္ကာ, န စ တာဒိသံ ဝစနံ အတ္ထိ, ယဒိ ဘဝေယျ, ‘သစေ ပတ္တော ဒုဒ္ဓေါတော ဟောတိ…ပေ… ဘုဉ္ဇန္တဿ ပါစိတ္တိယ’န္တိ ဝစနံ ဝိရုဇ္ဈေယျ. န ဟိ ဓောဝနေန အာမိသံ အပနေတုံ ဝါယမန္တဿ ပဋိဂ္ဂဟဏေ အပေက္ခာ ဝတ္တတိ. ယေန ပုနဒိဝသေ ဘုဉ္ဇတော ပါစိတ္တိယံ ဇနေယျ, ပတ္တေ ပန ဝတ္တမာနာ အပေက္ခာ တဂ္ဂတိကေ အာမိသေပိ ဝတ္တတိ ဧဝ နာမာတိ အာမိသေ အနပေက္ခတာ ဧတ္ထ န လဗ္ဘတိ, တတော အာမိသေ အဝိဇဟိတပဋိဂ္ဂဟဏံ ပုနဒိဝသေ ပါစိတ္တိယံ ဇနေတီတိ ဣဒံ ဝုတ္တံ. အထ မတံ ‘ယဒဂ္ဂေနေတ္ထ အာမိသာနပေက္ခတာ န လဗ္ဘတိ, တဒဂ္ဂေန ပဋိဂ္ဂဟဏာနပေက္ခတာပိ န လဗ္ဘတီ’တိ. တထာ သတိ ယတ္ထ အာမိသာပေက္ခာ အတ္ထိ, တတ္ထ ပဋိဂ္ဂဟဏာပေက္ခာပိ န ဝိဂစ္ဆတီတိ အာပန္နံ, ဧဝဉ္စ ပဋိဂ္ဂဟဏေ အနပေက္ခဝိဿဇ္ဇနံ ဝိသုံ န ဝတ္တဗ္ဗံ သိယာ, အဋ္ဌကထာယဉ္စေတမ္ပိ ပဋိဂ္ဂဟဏဝိဇဟနံ ကာရဏတ္တေန အဘိမတံ သိယာ. ဣဒံ သုဋ္ဌုတရံ ကတွာ ဝိသုံ [Pg.191] ဝတ္တဗ္ဗံ စီဝရာပေက္ခာယ ဝတ္တမာနာယပိ ပစ္စုဒ္ဓါရေန အဓိဋ္ဌာနဝိဇဟနံ ဝိယ. ဧတသ္မိဉ္စ ဥပါယေ သတိ ဂဏ္ဌိကာဟတပတ္တေသု အဝဋ္ဋနတာ နာမ န သိယာတိ ဝုတ္တောဝါယမတ္ထော, တသ္မာ ယံ ဝုတ္တံ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ပါစိတ္တိယ ၃.၂၅၂-၂၅၃) ‘ယံ ပရဿ ပရိစ္စဇိတွာ အဒိန္နမ္ပိ သစေ ပဋိဂ္ဂဟဏေ နိရပေက္ခဝိဿဇ္ဇနေန ဝိဇဟိတပဋိဂ္ဂဟဏံ ဟောတိ, တမ္ပိ ဒုတိယဒိဝသေ ဝဋ္ဋတီ’တိအာဒိ, တံ န သာရတော ပစ္စေတဗ္ဗ’’န္တိ ဝုတ္တံ.

In the Vimativinodanī, however, it is said: “The term ‘only what is not relinquished’ refers to a yāvakālika item and the like that is not given to an unordained person and not relinquished due to non-attachment; it does not refer to the act of receiving that item. For it is not possible to relinquish the receiving of an item without relinquishing the item itself, nor is there any such statement. If there were, the statement, ‘If the bowl is poorly washed… eating from it incurs a pācittiya,’ would be contradicted. For one who is trying to remove food-remains by washing has no attachment to the receiving of them, which would cause a pācittiya if eaten the next day. However, the attachment that exists for the bowl also applies to the food-remains connected with it. Thus, non-attachment to the food-remains is not found here. Therefore, it is said that the unabandoned receiving regarding the food-remains produces a pācittiya on the next day. Now, if it is thought: ‘At the point where non-attachment to the food-remains is not found, at that point non-attachment to the receiving is also not found,’ then it would follow that wherever there is attachment to the food-remains, attachment to the receiving also does not disappear. And in that case, ‘relinquishing without attachment to the receiving’ would not need to be stated separately. This should be stated separately and very clearly, like the abandoning of the determination of a robe by withdrawal, even while attachment to the robe exists. With this method, there would be no such thing as non-allowability in the case of bowls affected by knots—this is the intended meaning. Therefore, what is stated in the Sāratthadīpanī—‘Even if something belonging to another is relinquished but not given, if the act of receiving is abandoned by relinquishing it without dependence, it is allowable the next day’—should not be accepted as the essential meaning.”

ပါဠိယံ (ပါစိ. ၂၅၅) ‘‘သတ္တာဟကာလိကံ ယာဝဇီဝိကံ အာဟာရတ္ထာယ ပဋိဂ္ဂဏှာတိ, အာပတ္တိ ဒုက္ကဋဿာ’’တိအာဒိနာ သန္နိဟိတေသု သတ္တာဟကာလိကယာဝဇီဝိကေသု ပုရေဘတ္တမ္ပိ အာဟာရတ္ထာယ အဇ္ဈောဟရဏေပိ ဒုက္ကဋဿ ဝုတ္တတ္တာ ယာမကာလိကေပိ အဇ္ဈောဟာရေ ဝိသုံ ဒုက္ကဋေန ဘဝိတဗ္ဗန္တိ အာဟ ‘‘အာဟာရတ္ထာယ အဇ္ဈောဟရတော ဒုက္ကဋေန သဒ္ဓိံ ပါစိတ္တိယ’’န္တိ. ပကတိအာမိသေတိ ဩဒနာဒိကပ္ပိယာမိသေ. ဒွေတိ ပုရေဘတ္တံ ပဋိဂ္ဂဟိတံ ယာမကာလိကံ ပုရေဘတ္တံ သာမိသေန မုခေန ဘုဉ္ဇတော သန္နိဓိပစ္စယာ ဧကံ, ယာဝကာလိကသံသဋ္ဌတာယ ယာဝကာလိကတ္တဘဇနေန အနတိရိတ္တပစ္စယာ ဧကန္တိ ဒွေ ပါစိတ္တိယာနိ. ဝိကပ္ပဒွယေတိ သာမိသနိရာမိသပက္ခဒွယေ. ထုလ္လစ္စယံ ဒုက္ကဋဉ္စ ဝဍ္ဎတီတိ မနုဿမံသေ ထုလ္လစ္စယံ, သေသအကပ္ပိယမံသေ ဒုက္ကဋံ ဝဍ္ဎတိ.

In the Pāḷi (Pāci. 255), it is stated, 'If one accepts a seven-day item or a lifetime item for the purpose of food, there is an offense of wrong-doing,' and so on. Since it is stated that a wrong-doing is incurred even when consuming stored seven-day and lifetime items before the meal for the purpose of food, it is said that when consuming a yāmakālika item, a separate wrong-doing is also incurred: 'When consuming for the purpose of food, there is a wrong-doing together with a pācittiya offense.' 'Ordinary food' means permissible food such as cooked rice. 'Two' means: when one consumes a yāmakālika item received before the meal, before the meal, with a mouth containing food, there are two pācittiya offenses. One is due to the condition of storage, and the other is due to the condition of not being left over, as it takes on the nature of a yāvakālika item by being mixed with one. 'In the two alternatives' means in the two cases of with food and without food. 'A grave offense and a wrong-doing are added' means a grave offense is added in the case of human flesh, and a wrong-doing is added in the case of other impermissible flesh.

ပဋိဂ္ဂဟဏပစ္စယာ တာဝ ဒုက္ကဋန္တိ ဧတ္ထ သန္နိဟိတတ္တာ ပုရေဘတ္တမ္ပိ ဒုက္ကဋမေဝ. သတိ ပစ္စယေ ပန သန္နိဟိတမ္ပိ သတ္တာဟကာလိကံ ယာဝဇီဝိကဉ္စ ဘေသဇ္ဇတ္ထာယ ဂဏှန္တဿ ပရိဘုဉ္ဇန္တဿ စ အနာပတ္တိယေဝ.

'Due to the condition of accepting, there is a wrong-doing.' Here, because it has been stored, even before the meal it is a wrong-doing. However, when there is a valid reason, even if it has been stored, there is no offense for one who takes and consumes a seven-day item or a lifetime item for medicinal purposes.

၉၄. ဥဂ္ဂဟိတကံ ကတွာ နိက္ခိတ္တန္တိ အပဋိဂ္ဂဟိတံ သယမေဝ ဂဟေတွာ နိက္ခိတ္တံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၆၂၂) ‘‘ဥဂ္ဂဟိတကန္တိ ပရိဘောဂတ္ထာယ သယံ ဂဟိတ’’န္တိ ဝုတ္တံ. သယံ ကရောတီတိ [Pg.192] ပစိတွာ ကရောတိ. ပုရေဘတ္တန္တိ တဒဟုပုရေဘတ္တမေဝ ဝဋ္ဋတိ သဝတ္ထုကပဋိဂ္ဂဟိတတ္တာ. သယံကတန္တိ နဝနီတံ ပစိတွာ ကတံ. နိရာမိသမေဝါတိ တဒဟုပုရေဘတ္တံ သန္ဓာယ ဝုတ္တံ.

94. 'Having taken it up and put it down' means it was not formally accepted but taken up and put down by oneself. In the Vimativinodanī, it is stated: 'Uggahitaka means taken up by oneself for the purpose of use.' 'He does it himself' means he prepares it by cooking. 'Before the meal' means it is suitable only for that day's before-meal period, because it was accepted together with its substance. 'Prepared by oneself' means fresh butter that was cooked and made. 'Only without substance' refers specifically to that day's before-meal period.

၉၅. အဇ္ဇ သယံကတံ နိရာမိသမေဝ ဘုဉ္ဇန္တဿ ကသ္မာ သာမံပါကော န ဟောတီတိ အာဟ ‘‘နဝနီတံ တာပေန္တဿာ’’တိအာဒိ. ပစ္ဆာဘတ္တံ ပဋိဂ္ဂဟိတကေဟီတိ ခီရဒဓီနိ သန္ဓာယ ဝုတ္တံ. ဥဂ္ဂဟိတကေဟိ ကတံ အဗ္ဘဉ္ဇနာဒီသု ဥပနေတဗ္ဗန္တိ ယောဇနာ. ဥဘယေသမ္ပီတိ ပစ္ဆာဘတ္တံ ပဋိဂ္ဂဟိတခီရဒဓီဟိ စ ပုရေဘတ္တံ ဥဂ္ဂဟိတကေဟိ စ ကတာနံ. ဧသ နယောတိ နိဿဂ္ဂိယံ န ဟောတီတိ အတ္ထော. အကပ္ပိယမံသသပ္ပိမှီတိ ဟတ္ထိအာဒီနံ သပ္ပိမှိ. ကာရဏပတိရူပကံ ဝတွာတိ ‘‘သဇာတိကာနံ သပ္ပိဘာဝတော’’တိ ကာရဏပတိရူပကံ ဝတွာ. သပ္ပိနယေန ဝေဒိတဗ္ဗန္တိ နိရာမိသမေဝ သတ္တာဟံ ဝဋ္ဋတီတိ အတ္ထော. ဧတ္ထာတိ နဝနီတေ. ဓောတံ ဝဋ္ဋတီတိ အဓောတဉ္စေ, သဝတ္ထုကပဋိဂ္ဂဟိတံ ဟောတိ, တသ္မာ ဓောတံ ပဋိဂ္ဂဟေတွာ သတ္တာဟံ နိက္ခိပိတုံ ဝဋ္ဋတီတိ ထေရာနံ အဓိပ္ပာယော.

95. Why is there no fault of self-cooking for one who today eats only food without substance prepared by himself? It is said, 'For one warming fresh butter,' and so on. 'From what has been received after the meal' is said in reference to milk and curds. 'Made from what was taken up by oneself should be used for ointments and so on'—this is the connection. 'Of both' means of things made from both milk and curds received after the meal, and from items taken up by oneself before the meal. 'This is the principle' means it is not an item for forfeiture. 'In ghee from impermissible flesh' means in ghee from elephants and the like. 'Having stated a seemingly valid reason' means having stated a seemingly valid reason such as, 'because it is ghee of their own kind.' 'It should be understood according to the principle for ghee' means that what is without substance is permissible for seven days. 'Here' refers to fresh butter. 'Washed is permissible'—if it is unwashed, it is considered received together with its substance. Therefore, the elders' intention is that it is permissible to receive it washed and keep it for seven days.

မဟာသီဝတ္ထေရဿ ပန ဝတ္ထုနော ဝိယောဇိတတ္တာ ဒဓိဂုဠိကာဒီဟိ ယုတ္တတာမတ္တေန သဝတ္ထုကပဋိဂ္ဂဟိတံ နာမ န ဟောတိ, တသ္မာ တက္ကတော ဥဒ္ဓဋမတ္တမေဝ ပဋိဂ္ဂဟေတွာ ဓောဝိတွာ, ပစိတွာ ဝါ နိရာမိသမေဝ ကတွာ ဘုဉ္ဇိံသူတိ အဓိပ္ပာယော, န ပန ဒဓိဂုဠိကာဒီဟိ သဟ ဝိကာလေ ဘုဉ္ဇိံသူတိ. တေနာဟ ‘‘တသ္မာ နဝနီတံ ပရိဘုဉ္ဇန္တေန…ပေ… သဝတ္ထုကပဋိဂ္ဂဟံ နာမ န ဟောတီ’’တိ. တတ္ထ အဓောတံ ပဋိဂ္ဂဟေတွာပိ တံ နဝနီတံ ပရိဘုဉ္ဇန္တေန ဒဓိအာဒီနိ အပနေတွာ ပရိဘုဉ္ဇိတဗ္ဗန္တိ အတ္ထော. ကေစိ ပန ‘‘တက္ကတော ဥဒ္ဓဋမတ္တမေဝ ခါဒိံသူ’’တိ ဝစနဿ အဓိပ္ပာယံ အဇာနန္တာ ‘‘တက္ကတော ဥဒ္ဓဋမတ္တံ အဓောတမ္ပိ ဒဓိဂုဠိကာဒိသဟိတံ [Pg.193] ဝိကာလေ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတီ’’တိ ဝဒန္တိ, တံ န ဂဟေတဗ္ဗံ. န ဟိ ဒဓိဂုဠိကာဒိအာမိသေန သံသဋ္ဌရသံ နဝနီတံ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတီတိ သက္ကာ ဝတ္တုံ. နဝနီတံ ပရိဘုဉ္ဇန္တေနာတိ အဓောဝိတွာ ပဋိဂ္ဂဟိတနဝနီတံ ပရိဘုဉ္ဇန္တေန. ဒဓိ ဧဝ ဒဓိဂတံ ယထာ ‘‘ဂူထဂတံ မုတ္တဂတ’’န္တိ (မ. နိ. ၂.၁၁၉; အ. နိ. ၉.၁၁). ‘‘ခယံ ဂမိဿတီ’’တိ ဝစနတော ခီရံ ပက္ခိပိတွာ ပက္ကသပ္ပိအာဒိပိ ဝိကာလေ ကပ္ပတီတိ ဝေဒိတဗ္ဗံ. ခယံ ဂမိဿတီတိ နိရာမိသံ ဟောတိ, တသ္မာ ဝိကာလေပိ ဝဋ္ဋတီတိ အတ္ထော. ဧတ္တာဝတာတိ နဝနီတေ လဂ္ဂမတ္တေန ဝိသုံ ဒဓိအာဒိဝေါဟာရံ အလဒ္ဓေန အပ္ပမတ္တေန ဒဓိအာဒိနာတိ အတ္ထော, ဧတေန ဝိသုံ ပဋိဂ္ဂဟိတဒဓိအာဒီဟိ သဟ ပက္ကံ သဝတ္ထုကပဋိဂ္ဂဟိတသင်္ခမေဝ ဂစ္ဆတီတိ ဒဿေတိ. တသ္မိမ္ပီတိ နိရာမိသဘူတေပိ. ကုက္ကုစ္စကာနံ ပန အယံ အဓိပ္ပာယော – ပဋိဂ္ဂဟဏေ တာဝ ဒဓိအာဒီဟိ အသမ္ဘိန္နရသတ္တာ ဘတ္တေန သဟိတဂုဠပိဏ္ဍာဒိ ဝိယ သဝတ္ထုကပဋိဂ္ဂဟိတံ နာမ ဟောတိ. တံ ပန ပစန္တေန ဓောဝိတွာဝ ပစိတဗ္ဗံ. ဣတရထာ ပစနက္ခဏေ ပစ္စမာနဒဓိဂုဠိကာဒီဟိ သမ္ဘိန္နရသတာယ သာမံပက္ကံ ဇာတံ, တေသု ခီဏေသုပိ သာမံပက္ကမေဝ ဟောတိ, တသ္မာ နိရာမိသမေဝ ပစိတဗ္ဗန္တိ. တေနေဝ ‘‘အာမိသေန သဒ္ဓိံ ပက္ကတ္တာ’’တိ ကာရဏံ ဝုတ္တံ.

However, in the case of the Elder Mahāsīva, because the substance was separated, it is not called 'received with its substance' merely by being joined with curd-balls and so on. Therefore, the intention is that they received only what was skimmed from the buttermilk, and having washed it or cooked it, they made it free from substance and then consumed it; not that they consumed it together with curd-balls and so on at the wrong time. Hence it is said: 'Therefore, when consuming fresh butter... it is not called "received with its substance."' Here, the meaning is that even having received it unwashed, one consuming that fresh butter should consume it after removing the curd and so on. Some, however, not understanding the intention of the statement 'they ate only what was skimmed from the buttermilk,' say, 'It is permissible to consume at the wrong time even unwashed fresh butter skimmed from buttermilk, together with curd-balls and so on.' That should not be accepted. For it cannot be said that it is permissible to consume fresh butter whose taste is mixed with the substance of curd-balls and so on. 'When consuming fresh butter' means when consuming fresh butter that was received unwashed. 'Contained in curd' is curd itself, just as in 'contained in dung' and 'contained in urine.' From the statement 'it will be destroyed,' it should be understood that ghee, etc., cooked by adding milk is also permissible at the wrong time. 'It will be destroyed' means it becomes free from substance; therefore, it is permissible even at the wrong time. By 'that much' is meant by a small amount of curd and so on that has merely adhered to the fresh butter and has not received a separate designation as 'curd.' By this, it is shown that when cooked together with separately received curd and so on, it falls into the category of 'received with its substance.' 'Even in that' means even when it has become free from substance. However, this is the intention of the scrupulous: at the time of receiving, because its taste is not mixed with the curd and so on, it is called 'received with its substance,' like a lump of jaggery together with rice. But one who is cooking it should cook it only after washing it. Otherwise, at the moment of cooking, because its taste becomes mixed with the melting curd-balls and so on, it becomes self-cooked. Even when those are consumed, it remains self-cooked. Therefore, it should be cooked only when free from substance. For this very reason, the cause was stated: 'because it was cooked together with substance.'

ဧတ္ထ စာယံ ဝိစာရဏာ – သဝတ္ထုကပဋိဂ္ဂဟိတတ္တာဘာဝေ အာမိသေန သဟ ဘိက္ခုနာ ပက္ကဿ သယံပါကဒေါသော ဝါ ပရိသင်္ကီယတိ, ယာဝကာလိကတာ ဝါ. တတ္ထ န တာဝ သယံပါကဒေါသော ဧတ္ထ သမ္ဘဝတိ သတ္တာဟကာလိကတ္တာ. ယဉှိ တတ္ထ ဒဓိအာဒိ အာမိသဂတံ, တံ ပရိက္ခီဏန္တိ. အထ ပဋိဂ္ဂဟိတဒဓိဂုဠိကာဒိနာ သဟ အတ္တနာ ပက္ကတ္တာ သဝတ္ထုကပက္ကံ ဝိယ ဘဝေယျာတိ ပရိသင်္ကီယတိ, တဒါ ‘‘အာမိသေန သဟ ပဋိဂ္ဂဟိတတ္တာ’’တိ ကာရဏံ ဝတ္တဗ္ဗံ, န ပန ‘‘ပက္ကတ္တာ’’တိ, တထာ စ ဥပဍ္ဎတ္ထေရာနံ မတမေဝ အင်္ဂီကတံ သိယာ. တတ္ထ စ သာမဏေရာဒီဟိ [Pg.194] ပက္ကမ္ပိ ယာဝကာလိကမေဝ သိယာ ပဋိဂ္ဂဟိတခီရာဒိံ ပစိတွာ အနုပသမ္ပန္နေဟိ ကတသပ္ပိအာဒိ ဝိယ, န စ တံ ယုတ္တံ ဘိက္ခာစာရေန လဒ္ဓနဝနီတာဒီနံ တက္ကာဒိအာမိသသံသဋ္ဌသမ္ဘဝေန အပရိဘုဉ္ဇိတဗ္ဗတ္တာပ္ပသင်္ဂတော. န ဟိ ဂဟဋ္ဌာ ဓောဝိတွာ, သောဓေတွာ ဝါ ပတ္တေ အာကိရန္တီတိ နိယမော အတ္ထိ.

And here this is the investigation: in the absence of it having been received with its substance, it is suspected that for what is cooked by a bhikkhu together with substance, there is either the fault of self-cooking or it becomes a yāvakālika item. In this case, the fault of self-cooking does not arise in the first place, because it is a seven-day item. For whatever substance of curd and so on is in it, that is destroyed. Now, if it is suspected that because it was cooked by oneself together with received curd-balls and so on, it would be like something cooked with its substance, then the reason should be stated as 'because it was received together with substance,' not 'because it was cooked.' And so, the view of the Upaḍḍha Elders would be accepted. In that case, even what is cooked by novices and so on would be only a yāvakālika item, like ghee and so on made by non-ordained persons after cooking received milk and so on. And that is not right, because it would lead to the unacceptable consequence that fresh butter and so on, obtained on alms-round, could not be consumed due to the possibility of it being mixed with a substance like buttermilk. For there is no rule that householders wash or purify the bowl before they place food in it.

အဋ္ဌကထာယဉ္စ ‘‘ယထာ တတ္ထ ပတိတတဏ္ဍုလကဏာဒယော န ပစ္စန္တိ, ဧဝံ…ပေ… ပုန ပစိတွာ ဒေတိ, ပုရိမနယေနေဝ သတ္တာဟံ ဝဋ္ဋတီ’’တိ ဣမိနာ ဝစနေနပေတံ ဝိရုဇ္ဈတိ, တသ္မာ ဣဓ ကုက္ကုစ္စကာနံ ကုက္ကုစ္စုပ္ပတ္တိယာ နိမိတ္တမေဝ န ဒိဿတိ. ယထာ စေတ္ထ, ဧဝံ ‘‘လဇ္ဇီ သာမဏေရော ယထာ တတ္ထ တဏ္ဍုလကဏာဒယော န ပစ္စန္တိ, ဧဝံ အဂ္ဂိမှိ ဝိလီယာပေတွာ…ပေ… ဒေတီ’’တိ ဝစနဿာပိ နိမိတ္တံ န ဒိဿတိ. ယဒိ ဟိ ဧတံ ယာဝကာလိကသံသဂ္ဂပရိဟာရာယ ဝုတ္တံ သိယာ. အတ္တနာပိ တထာ ကာတဗ္ဗံ ဘဝေယျ. ဂဟဋ္ဌေဟိ ဒိန္နသပ္ပိအာဒီသု စ အာမိသသံသဂ္ဂသင်္ကာ န ဝိဂစ္ဆေယျ. န ဟိ ဂဟဋ္ဌာ ဧဝံ ဝိလီယာပေတွာ ပရိဿာဝေတွာ ကဏတဏ္ဍုလာဒိံ အပနေတွာ ပုန ပစန္တိ. အပိစ ဘေသဇ္ဇေဟိ သဒ္ဓိံ ခီရာဒိံ ပက္ခိပိတွာ ယထာ ခီရာဒိ ခယံ ဂစ္ဆတိ, ဧဝံ ပရေဟိ ပက္ကဘေသဇ္ဇတေလာဒိပိ ယာဝကာလိကမေဝ သိယာ, န စ တမ္ပိ ယုတ္တံ ဒဓိအာဒိခယကရဏတ္ထံ ‘‘ပုန ပစိတွာ ဒေတီ’’တိ ဝုတ္တတ္တာ, တသ္မာ မဟာသီဝတ္ထေရဝါဒေ ကုက္ကုစ္စံ အကတွာ အဓောတမ္ပိ နဝနီတံ တဒဟုပိ ပုနဒိဝသာဒီသုပိ ပစိတုံ, တဏ္ဍုလာဒိမိဿံ သပ္ပိအာဒိံ အတ္တနာပိ အဂ္ဂိမှိ ဝိလီယာပေတွာ ပုန တက္ကာဒိခယတ္ထံ ပစိတုဉ္စ ဝဋ္ဋတိ.

And in the Commentary, this is contradicted by the statement: 'Just as the fallen grains of rice and so forth are not cooked therein, so... having cooked it again, one gives it; by the previous method, it is allowable for seven days.' Therefore, in this case, for those prone to scruples, no cause for the arising of scruples is seen. Just as here, so too for the statement, 'A conscientious novice, just as the fallen grains of rice and so forth are not cooked therein, so having melted it in the fire... gives it,' no cause is seen. For if this were said for the sake of avoiding contact with a yāvakālika item, one would have to act in that way oneself. And the suspicion of contact with a food-substance in ghee and so forth given by householders would not be dispelled. For householders do not melt, strain, remove broken rice and rice grains, and so forth, and then cook it again in this manner. Moreover, when milk and so forth are added to medicines, just as the milk and so forth are consumed, so too medicinal oil and so forth cooked by others would be only a yāvakālika item. And that too is not proper, because it is said, 'having cooked it again, one gives it,' for the purpose of removing the curds and so forth. Therefore, according to the view of the Elder Mahāsīva, without having scruples, it is allowable to cook even unwashed fresh butter on that day or on subsequent days, and it is allowable for one to melt ghee and so forth mixed with rice grains and so forth in the fire oneself and cook it again for the purpose of removing the buttermilk and so forth.

တတ္ထ ဝိဇ္ဇမာနဿာပိ ပစ္စမာနက္ခဏေ သမ္ဘိန္နရသဿ ယာဝကာလိကဿ အဗ္ဗောဟာရိကတ္တေန သဝတ္ထုကပဋိဂ္ဂဟိတပုရေပဋိဂ္ဂဟိတကာနမ္ပိ အဗ္ဗောဟာရိကတောတိ နိဋ္ဌမေတ္ထ ဂန္တဗ္ဗန္တိ. တေနေဝ ‘‘ဧတ္တာဝတာ ဟိ သဝတ္ထုကပဋိဂ္ဂဟိတံ နာမ [Pg.195] န ဟောတီ’’တိ ဝုတ္တံ. ဝိသုံ ပဋိဂ္ဂဟိတေန ပန ခီရာဒိနာ အာမိသေန နဝနီတာဒိံ မိဿေတွာ ဘိက္ခုနာ ဝါ အညေဟိ ဝါ ပက္ကတေလာဒိဘေသဇ္ဇံ သဝတ္ထုကပဋိဂ္ဂဟိတသင်္ခမေဝ ဂစ္ဆတိ တတ္ထ ပဝိဋ္ဌယာဝကာလိကဿ အဗ္ဗောဟာရိကတ္တာဘာဝါ. ယံ ပန ပုရေပဋိဂ္ဂဟိတဘေသဇ္ဇေဟိ သဒ္ဓိံ အပ္ပဋိဂ္ဂဟိတံ ခီရာဒိံ ပက္ခိပိတွာ ပက္ကတေလာဒိကံ အနုပသမ္ပန္နေဟေဝ ပက္ကမ္ပိ သဝတ္ထုကပဋိဂ္ဂဟိတမ္ပိ သန္နိဓိပိ န ဟောတိ တတ္ထ ပက္ခိတ္တခီရာဒိမိဿာပိ တသ္မိံ ခဏေ သမ္ဘိန္နရသတာယ ပုရေပဋိဂ္ဂဟိတတ္တာပတ္တိတော, သစေ ပန အပ္ပဋိဂ္ဂဟိတေဟေဝ, အညေဟိ ဝါ ပက္ကတေလာဒီသုပိ အာမိသရသော ပညာယတိ, တံ ယာဝကာလိကံဝ ဟောတီတိ ဝေဒိတဗ္ဗံ. အယံ ကထာမဂ္ဂေါ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၆၂၂) အာဂတော. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၆၂၂) ပန ‘‘ကုက္ကုစ္စာယန္တိ ကုက္ကုစ္စကာတိ ဣမိနာ အတ္တနောပိ တတ္ထ ကုက္ကုစ္စသဗ္ဘာဝမ္ပိ ဒီပေတိ. တေနေဝ မာတိကာဋ္ဌကထာယံ (ကင်္ခါ. အဋ္ဌ. ဘေသဇ္ဇသိက္ခာပဒဝဏ္ဏနာ) ‘နိဗ္ဗဋ္ဋိတသပ္ပိ ဝါ နဝနီတံ ဝါ ပစိတုံ ဝဋ္ဋတီ’တိ ဝုတ္တ’’န္တိ ဧတ္တကမေဝ အာဂတော.

Herein, the conclusion should be reached that because a yāvakālika item, even if present, is non-consumable at the moment of cooking when its flavor is mixed, then even things received with their substance or received beforehand are non-consumable. For that reason, it was said: 'To that extent, it is indeed not called “received with its substance.”' However, medicinal oil and so forth, prepared by a bhikkhu or by others by mixing fresh butter and so forth with a separately received food-substance like milk, is counted as 'received with its substance,' because the yāvakālika item that has entered it is not non-consumable. But as for cooked oil and so forth which is prepared even by those not fully ordained by adding unreceived milk and so forth to medicines received beforehand, it is neither 'received with its substance' nor is it stored, because at that moment, due to the intermingling of flavors, even what is mixed with the added milk and so forth attains the state of having been received beforehand. If, however, in cooked oils and so forth prepared by those who have not received them, or by others, the flavor of a food-substance is discernible, it should be understood that it is simply a yāvakālika item. This line of reasoning comes from the Vimativinodanī. In the Sāratthadīpanī, however, only this much is found: 'By “the scrupulous are scrupulous,” he indicates the existence of his own scruples in that matter. For that reason, in the Mātikā Commentary it is said: “It is allowable to cook processed ghee or fresh butter.”'

ဥဂ္ဂဟေတွာတိ သယမေဝ ဂဟေတွာ. တာနိ ပဋိဂ္ဂဟေတွာတိ တာနိ ခီရဒဓီနိ ပဋိဂ္ဂဟေတွာ. ဂဟိတန္တိ တဏ္ဍုလာဒိဝိဂမတ္ထံ ပုန ပစိတွာ ဂဟိတန္တိ အတ္ထော. ပဋိဂ္ဂဟေတွာ စ ဌပိတဘေသဇ္ဇေဟီတိ အတိရေကသတ္တာဟပဋိဂ္ဂဟိတေဟိ ယာဝဇီဝိကဘေသဇ္ဇေဟိ, ဧတေန တေဟိ ယုတ္တမ္ပိ သပ္ပိအာဒိ အတိရေကသတ္တာဟပဋိဂ္ဂဟိတံ န ဟောတီတိ ဒဿေတိ. ဝဒ္ဒလိသမယေတိ ဝဿကာလသမယေ, အနာတပကာလေတိ အတ္ထော. ဝုတ္တနယေန ယထာ တဏ္ဍုလာဒီနိ န ပစ္စန္တိ, တထာ လဇ္ဇီယေဝ သမ္ပာဒေတွာ ဒေတီတိ လဇ္ဇိသာမဏေရဂ္ဂဟဏံ. အပိစ အလဇ္ဇိနာ အဇ္ဈောဟရိတဗ္ဗံ ယံ ကိဉ္စိ အဘိသင်္ခရာပေတုံ န ဝဋ္ဋတိ, တသ္မာပိ ဧဝမာဟ.

'Having taken up' means having taken it oneself. 'Having received those' means having received that milk and curd. 'Taken' means taken after having cooked it again for the purpose of removing the rice grains and so forth. 'With medicines received and kept' means with lifelong medicines received for more than seven days; by this he shows that ghee and so forth, even when mixed with them, is not considered as having been received for more than seven days. 'In the Vaddali season' means in the rainy season, that is, a time without intense sun. 'The mention of a conscientious novice' is because, in the manner stated, just as the rice grains and so forth are not cooked, so a conscientious one prepares and gives it. Moreover, it is not allowable to have anything prepared that is to be consumed by a shameless person; therefore, he also said thus.

၉၆. တိလေ [Pg.196] ပဋိဂ္ဂဟေတွာ ကတတေလန္တိ အတ္တနာ ဘဇ္ဇာဒီနိ အကတွာ ကတတေလံ. တေနေဝ ‘‘သာမိသမ္ပိ ဝဋ္ဋတီ’’တိ ဝုတ္တံ. နိဗ္ဗဋ္ဋီတတ္တာတိ ယာဝကာလိကတော ဝိဝေစိတတ္တာ, ဧတေန ဧလာအဘာဝတော ယာဝကာလိကတ္တာဘာဝံ, ဘိက္ခုနော သဝတ္ထုကပဋိဂ္ဂဟဏေန ယာဝကာလိကတ္တုပဂမနဉ္စ ဒဿေတိ. ဥဘယမ္ပီတိ အတ္တနာ အညေဟိ စ ကတံ.

96. 'Oil made after receiving sesame seeds' means oil made without oneself doing the frying and so forth. For that reason, it was said, 'It is allowable even with substance.' 'Because it has been processed' means because it has been separated from what is a yāvakālika item. By this, he shows the absence of its being a yāvakālika item due to the absence of the raw material, and its becoming a yāvakālika item through a bhikkhu's receiving it with its substance. 'Both' means made by oneself and by others.

ယာဝ အရုဏုဂ္ဂမနာ တိဋ္ဌတိ, နိဿဂ္ဂိယန္တိ သတ္တမေ ဒိဝသေ ကတတေလံ သစေ ယာဝ အရုဏုဂ္ဂမနာ တိဋ္ဌတိ, နိဿဂ္ဂိယံ.

'It is to be forfeited if it remains until dawn' means: if oil made on the seventh day remains until the rising of the dawn, it is to be forfeited.

အစ္ဆဝသန္တိ ဒုက္ကဋဝတ္ထုနော ဝသာယ အနုညာတတ္တာ တံသဒိသာနံ ဒုက္ကဋဝတ္ထူနံယေဝ အကပ္ပိယမံသသတ္တာနံ ဝသာ အနုညာတာ, န ထုလ္လစ္စယဝတ္ထု မနုဿာနံ ဝသာတိ အာဟ ‘‘ဌပေတွာ မနုဿဝသ’’န္တိ. သံသဋ္ဌန္တိ ပရိဿာဝိတံ. တိဏ္ဏံ ဒုက္ကဋာနန္တိ အဇ္ဈောဟာရေ အဇ္ဈောဟာရေ တီဏိ ဒုက္ကဋာနိ သန္ဓာယ ဝုတ္တံ. ကိဉ္စာပိ ပရိဘောဂတ္ထာယ ဝိကာလေ ပဋိဂ္ဂဟဏပစနပရိဿာဝနာဒီသု ပုဗ္ဗပယောဂေသု ပါဠိယံ, အဋ္ဌကထာယဉ္စ အာပတ္တိ န ဝုတ္တာ, တထာပိ ဧတ္ထ အာပတ္တိယာ ဧဝ ဘဝိတဗ္ဗံ ပဋိက္ခိတ္တဿ ကရဏတော အာဟာရတ္ထာယ ဝိကာလေ ယာမကာလိကာဒီနံ ပဋိဂ္ဂဟဏေ ဝိယ. ‘‘ကာလေ ပဋိဂ္ဂဟိတံ ဝိကာလေ အနုပသမ္ပန္နေနာပိ နိပက္ကံ သံသဋ္ဌဉ္စ ပရိဘုဉ္ဇန္တဿ ဒွေပိ ဒုက္ကဋာနိ ဟောန္တိယေဝါ’’တိ ဝဒန္တိ.

'Bear fat': because the fat of an animal that is an object of a dukkaṭa offense is permitted, the fat of similar beings whose flesh is unallowable, which are objects of a dukkaṭa offense, is permitted; but not the fat of humans, which is an object of a thullaccaya offense. Thus he said, 'except for human fat.' 'Mixed' means strained. 'Of three dukkaṭa offenses' is said with reference to three dukkaṭa offenses for each act of swallowing. Although in the Pāḷi and in the Commentary no offense is stated for preliminary acts such as receiving, cooking, and straining at the wrong time for the purpose of consumption, nevertheless an offense must be incurred here for performing a prohibited act, just as in the case of receiving yāmakālika items and so forth at the wrong time for the purpose of food. They say: 'For one who consumes at the wrong time that which was received at the right time, even if it was cooked and mixed by one not fully ordained, two dukkaṭa offenses are indeed incurred.'

ယသ္မာ ခီရာဒီနိ ပက္ခိပိတွာ ပက္ကဘေသဇ္ဇတေလေ ကသဋံ အာမိသဂတိကံ, တေန သဟ တေလံ ပဋိဂ္ဂဟေတုံ, ပစိတုံ ဝါ ဘိက္ခုနော န ဝဋ္ဋတိ, တသ္မာ ဝုတ္တံ ‘‘ပက္ကတေလကသဋေ ဝိယ ကုက္ကုစ္စာယတီ’’တိ. ‘‘သစေ ဝသာယ သဟ ပက္ကတ္တာ န ဝဋ္ဋတိ, ဣဒံ ကသ္မာ ဝဋ္ဋတီ’’တိ ပုစ္ဆန္တာ ‘‘ဘန္တေ…ပေ… ဝဋ္ဋတီ’’တိ အာဟံသု, ထေရော အတိကုက္ကုစ္စကတာယ ‘‘ဧတမ္ပိ အာဝုသော န ဝဋ္ဋတီ’’တိ [Pg.197] အာဟ, ရောဂနိဂ္ဂဟတ္ထာယ ဧဝ ဝသာယ အနုညာတတ္တံ သလ္လက္ခေတွာ ပစ္ဆာ ‘‘သာဓူ’’တိ သမ္ပဋိစ္ဆိ.

Because the sediment in medicinal oil cooked with milk and so forth added to it is categorized as a food-substance, it is not allowable for a bhikkhu to receive or cook the oil together with it. Therefore, it was said, 'He is scrupulous as with the sediment of cooked oil.' Asking, 'If it is not allowable because it is cooked with fat, why is this allowable?' they said, 'Venerable sir... it is allowable.' The elder, due to his extreme scrupulousness, said, 'This too, friends, is not allowable.' But having later reflected that fat was permitted for the very purpose of suppressing illness, he accepted it, saying, 'Good.'

၉၇. ‘‘မဓုကရီဟိ မဓုမက္ခိကာဟီတိ ဣဒံ ခုဒ္ဒကဘမရာနံ ဒွိန္နံ ဧဝ ဝိသေသန’’န္တိ ကေစိ ဝဒန္တိ. အညေ ပန ‘‘ဒဏ္ဍကေသု မဓုကာရိကာ မဓုကရိမက္ခိကာ နာမ, တာဟိ သဟ တိဿော မဓုမက္ခိကဇာတိယော’’တိ ဝဒန္တိ. ဘမရမက္ခိကာတိ မဟာပဋလကာရိကာ. သိလေသသဒိသန္တိ သုက္ခတာယ ဝါ ပက္ကတာယ ဝါ ဃနီဘူတံ. ဣတရန္တိ တနုကမဓု. မဓုပဋလန္တိ မဓုရဟိတံ ကေဝလံ မဓုပဋလံ. ‘‘သစေ မဓုသဟိတံ ပဋလံ ပဋိဂ္ဂဟေတွာ နိက္ခိပန္တိ. ပဋလဿ ဘာဇနဋ္ဌာနိယတ္တာ မဓုနော ဝသေန သတ္တာဟာတိက္ကမေ နိဿဂ္ဂိယံ ဟောတီ’’တိ ဝဒန္တိ, ‘‘မဓုမက္ခိတံ ပန မဓုဂတိကမေဝါ’’တိ ဣမိနာ တံ သမေတိ.

97. Some say: '“By madhukarī and madhumakkhikā” is a specification for only two kinds of small bees.' Others, however, say: 'Among the stick-bees, there are those named madhukārikā and madhukarimakkhikā; together with them, there are three species of honeybees.' 'Bhamaramakkhikā' are makers of large combs. 'Like phlegm' means solidified either through dryness or through being cooked. 'The other' means thin honey. 'Honeycomb' means just the honeycomb, devoid of honey. They say: 'If they receive a honeycomb together with honey and set it aside, because the comb is in the position of a container, it becomes an item to be forfeited on exceeding seven days on account of the honey.' This agrees with the statement: 'But a honey-smeared comb is in the same category as honey.'

၉၈. ‘‘ဖာဏိတံ နာမ ဥစ္ဆုမှာ နိဗ္ဗတ္တ’’န္တိ ပါဠိယံ (ပါစိ. ၂၆၀) အဝိသေသေန ဝုတ္တတ္တာ, အဋ္ဌကထာယဉ္စ ‘‘ဥစ္ဆုရသံ ဥပါဒါယ…ပေ… အဝတ္ထုကာ ဥစ္ဆုဝိကတိ ‘ဖာဏိတ’န္တိ ဝေဒိတဗ္ဗာ’’တိ ဝစနတော ဥစ္ဆုရသောပိ နိက္ကသဋော သတ္တာဟကာလိကောတိ ဝေဒိတဗ္ဗံ. ကေနစိ ပန ‘‘မဓုမှိ စတ္တာရော ကာလိကာ ယထာသမ္ဘဝံ ယောဇေတဗ္ဗာ, ဥစ္ဆုမှိ စာ’’တိ ဝတွာ ‘‘သမက္ခိကဏ္ဍံ သေလကံ မဓု ယာဝကာလိကံ, အနေလကံ ဥဒကသမ္ဘိန္နံ ယာမကာလိကံ, အသမ္ဘိန္နံ သတ္တာဟကာလိကံ, မဓုသိတ္ထံ ပရိသုဒ္ဓံ ယာဝဇီဝိကံ, တထာ ဥစ္ဆုရသော သကသဋော ယာဝကာလိကော, နိက္ကသဋော ဥဒကသမ္ဘိန္နော ယာမကာလိကော, အသမ္ဘိန္နော သတ္တာဟကာလိကော, သုဒ္ဓကသဋံ ယာဝဇီဝိက’’န္တိ စ ဝတွာ ဥတ္တရိပိ ဗဟုဓာ ပပဉ္စိတံ. တတ္ထ ‘‘ဥဒကသမ္ဘိန္နံ မဓု ဝါ ဥစ္ဆုရသော ဝါ သကသဋော ယာဝကာလိကော, နိက္ကသဋော ဥဒကသမ္ဘိန္နော ယာမကာလိကော’’တိ ဣဒံ နေဝ ပါဠိယံ, န အဋ္ဌကထာယံ ဒိဿတိ, ‘‘ယာဝကာလိကံ သမာနံ ဂရုတရမ္ပိ မုဒ္ဒိကာဇာတိရသံ အတ္တနာ [Pg.198] သံသဋ္ဌံ လဟုကံ ယာမကာလိကဘာဝံ ဥပနေန္တံ ဥဒကံ လဟုတရံ သတ္တာဟကာလိကံ အတ္တနာ သံသဋ္ဌံ ဂရုတရံ ယာမကာလိကဘာဝံ ဥပနေတီ’’တိ ဧတ္ထ ကာရဏံ သောယေဝ ပုစ္ဆိတဗ္ဗော. သဗ္ဗတ္ထ ပါဠိယံ အဋ္ဌကထာယဉ္စ ဥဒကသမ္ဘိန္နေန ဂရုတရဿာပိ လဟုဘာဝေါပဂမနံယေဝ ဒဿိတံ. ပါဠိယမ္ပိ (မဟာဝ. ၂၈၄) ဟိ ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, ဂိလာနဿ ဂုဠံ, အဂိလာနဿ ဂုဠောဒက’’န္တိ ဝဒန္တေန အဂိလာနေန ပရိဘုဉ္ဇိတုံ အယုတ္တောပိ ဂုဠော ဥဒကသမ္ဘိန္နော အဂိလာနဿပိ ဝဋ္ဋတီတိ အနုညာတော.

98. 'Phāṇita is produced from sugarcane,' as stated generally in the Pāḷi (Pāc. 260); and the commentary further explains, 'Sugarcane juice having been taken... sugarcane products without substance are known as "phāṇita."' Thus, even pure sugarcane juice should be understood as sattāhakālika (allowable for seven days). However, some say, 'In honey, four time periods should be applied as appropriate, and likewise in sugarcane juice,' and elaborate further: 'Honey with wax and comb is yāvakālika (allowable for a day); pure honey mixed with water is yāmakālika (allowable for a watch); unmixed honey is sattāhakālika (allowable for seven days); purified beeswax is yāvajīvika (allowable for life). Similarly, sugarcane juice with sediment is yāvakālika (allowable for a day); pure juice mixed with water is yāmakālika (allowable for a watch); unmixed juice is sattāhakālika (allowable for seven days); and pure sediment is yāvajīvika (allowable for life).' Here, the statements 'Honey or sugarcane juice mixed with water—with sediment is yāvakālika, and pure but mixed with water is yāmakālika'—are found neither in the Pāḷi nor in the commentaries. The reasoning here—that water, which when mixed with a heavier yāvakālika substance like grape juice leads it to the lighter state of yāmakālika, would when mixed with a lighter sattāhakālika substance lead it to the heavier state of yāmakālika—should be questioned of the one who proposed it. In all cases, both the Pāḷi and the commentaries indicate that when mixed with water, even a heavier substance assumes a lighter state. For instance, the Pāḷi (Mahāva. 284) states, 'I allow, bhikkhus, jaggery for the sick and jaggery-water for the healthy.' Here, even though jaggery is unsuitable for the healthy, jaggery mixed with water is permitted even for them.

ယမ္ပိ စ ‘‘ဥစ္ဆု စေ, ယာဝကာလိကော, ဥစ္ဆုရသော စေ, ယာမကာလိကော, ဖာဏိတံ စေ, သတ္တာဟကာလိကံ, တစော စေ, ယာဝဇီဝိကော’’တိ အဋ္ဌကထာဝစနံ ဒဿေတွာ ‘‘ဥစ္ဆုရသော ဥဒကသမ္ဘိန္နော ယာမကာလိကော’’တိ အညေန ကေနစိ ဝုတ္တံ, တမ္ပိ တထာဝိဓဿ အဋ္ဌကထာဝစနဿ သမန္တပါသာဒိကာယ ဝိနယဋ္ဌကထာယ အဘာဝတော န သာရတော ပစ္စေတဗ္ဗံ, တတောယေဝ စ ‘‘ဥစ္ဆုရသော ဥဒကသမ္ဘိန္နောပိ အသမ္ဘိန္နောပိ သတ္တာဟကာလိကောယေဝါ’’တိ ကေစိ အာစရိယာ ဝဒန္တိ. ဘေသဇ္ဇက္ခန္ဓကေ စ ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, ဥစ္ဆုရသ’’န္တိ ဧတ္ထ တီသုပိ ဂဏ္ဌိပဒေသု အဝိသေသေန ဝုတ္တံ ‘‘ဥစ္ဆုရသော သတ္တာဟကာလိကော’’တိ. သယံကတံ နိရာမိသမေဝ ဝဋ္ဋတီတိ ဧတ္ထ အပရိဿာဝိတံ ပဋိဂ္ဂဟိတမ္ပိ ကရဏသမယေ ပရိဿာဝေတွာ, ကသဋံ အပနေတွာ စ အတ္တနာ ကတန္တိ ဝေဒိတဗ္ဗံ, အယံ သာရတ္ထဒီပနီပါဌော (သာရတ္ထ. ဋီ. ၂.၆၂၃).

And as for the statement in the commentary: 'If it is sugarcane, it is yāvakālika (allowable for a day); if it is sugarcane juice, it is yāmakālika (allowable for a watch); if it is phāṇita, it is sattāhakālika (allowable for seven days); if it is bark, it is yāvajīvika (allowable for life),' having shown this, and another statement elsewhere: 'Sugarcane juice mixed with water is yāmakālika,' that too should not be accepted as authoritative because such a commentary statement is not found in the Samantapāsādikā, the Vinaya commentary. For that very reason, some teachers say: 'Sugarcane juice, whether mixed with water or not, is only sattāhakālika.' And in the Bhesajjakkhandhaka, it is said: 'I allow, bhikkhus, sugarcane juice.' Here, in all three sub-commentaries, it is stated without distinction: 'Sugarcane juice is sattāhakālika.' Concerning the statement, 'Only a `nirāmisa` item made by oneself is allowable,' it should be understood here that even what is received unstrained is considered 'made by oneself' after it is strained and the sediment removed at the time of preparation. This is the passage from the Sāratthadīpanī.

ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၆၂၃) ပန ဥစ္ဆုရသံ ဥပါဒါယာတိ နိက္ကသဋရသဿာပိ သတ္တာဟကာလိကတ္တံ ဒဿေတိ ‘‘ဥစ္ဆုမှာ နိဗ္ဗတ္တ’’န္တိ ပါဠိယံ သာမညတော ဝုတ္တတ္တာ. ယံ ပန သုတ္တန္တဋ္ဌကထာယံ ‘‘ဥစ္ဆု စေ, ယာဝကာလိကော, ဥစ္ဆုရသော စေ, ယာမကာလိကော, ဖာဏိတံ စေ, သတ္တာဟကာလိကံ, တစော စေ, ယာဝဇီဝိကော’’တိ ဝုတ္တံ, တံ အမ္ဗဖလရသာဒိမိဿတာယ ယာမကာလိကတ္တံ [Pg.199] သန္ဓာယ ဝုတ္တန္တိ ဂဟေတဗ္ဗံ, အဝိနယဝစနတ္တာ တံ အပ္ပမာဏန္တိ. တေနေဝ ‘‘ပုရေဘတ္တံ ပဋိဂ္ဂဟိတေန အပရိဿာဝိတဥစ္ဆုရသေနာ’’တိအာဒိ ဝုတ္တံ. နိရာမိသမေဝ ဝဋ္ဋတိ တတ္ထ ပဝိဋ္ဌယာဝကာလိကဿ အဗ္ဗောဟာရိကတ္တာတိ ဣဒံ ဂုဠေ ကတေ တတ္ထ ဝိဇ္ဇမာနမ္ပိ ကသဋံ ပါကေန သုက္ခတာယ ယာဝဇီဝိကတ္တံ ဘဇတီတိ ဝုတ္တံ. တဿ ယာဝကာလိကတ္တေ ဟိ သာမံပါကေန ပုရေဘတ္တေပိ အနဇ္ဈောဟရဏီယံ သိယာတိ. ‘‘သဝတ္ထုကပဋိဂ္ဂဟိတတ္တာ’’တိ ဣဒံ ဥစ္ဆုရသေ စုဏ္ဏဝိစုဏ္ဏံ ဟုတွာ ဌိတကသဋံ သန္ဓာယ ဝုတ္တံ, တေန စ ‘‘အပရိဿာဝိတေန အပ္ပဋိဂ္ဂဟိတေန အနုပသမ္ပန္နေဟိ ကတံ သတ္တာဟံ ဝဋ္ဋတီတိ ဒဿေတီ’’တိ ဝုတ္တံ.

In the Vimativinodanī, however, the phrase 'taking the juice of sugarcane' indicates that even the pure juice is sattāhakālika, because the Pāḷi text states 'produced from sugarcane' in a general sense. However, what is mentioned in the Suttanta commentary—'if sugarcane, it is yāvakālika; if sugarcane juice, it is yāmakālika; if phāṇita, it is sattāhakālika; if bark, it is yāvajīvika'—should be understood as referring to its yāmakālika nature due to being mixed with mango juice and other fruit juices; and since it is not a Vinaya statement, it is not authoritative. For that same reason, it is said, 'with unstrained sugarcane juice received before the meal,' etc. Only a `nirāmisa` item is allowable, because a yāvakālika substance that has entered it is not to be used. This means that even the sediment present in jaggery, when made, becomes yāvajīvika due to being dried by cooking. For if it were yāvakālika, it would not be fit for consumption even before noon, even if self-prepared. The phrase 'because it is received with the substance' refers to the sediment that remains in the sugarcane juice, having become finely crushed. And by this, it is shown that 'what is made by those not fully ordained, with unstrained and unreceived juice, is allowable for seven days.'

ဈာမဥစ္ဆုဖာဏိတန္တိ အဂ္ဂိမှိ ဥစ္ဆုံ တာပေတွာ ကတံ. ကောဋ္ဋိတဥစ္ဆုဖာဏိတန္တိ ခုဒ္ဒါနုခုဒ္ဒကံ ဆိန္ဒိတွာ ကောဋ္ဋေတွာ နိပ္ပီဠေတွာ ပက္ကံ. တံ တတ္ထ ဝိဇ္ဇမာနမ္ပိ ကသဋံ ပက္ကကာလေ ယာဝကာလိကတ္တံ ဝိဇဟတီတိ အာဟ ‘‘တံ ယုတ္တ’’န္တိ. သီတောဒကေန ကတန္တိ မဓုကပုပ္ဖာနိ သီတောဒကေန မဒ္ဒိတွာ ပရိဿာဝေတွာ ပစိတွာ ကတံ. ‘‘အပရိဿာဝေတွာ ကတ’’န္တိ ကေစိ, တတ္ထ ကာရဏံ န ဒိဿတိ. ခီရံ ပက္ခိပိတွာ ကတံ မဓုကဖာဏိတံ ယာဝကာလိကန္တိ ဧတ္ထ ခီရံ ပက္ခိပိတွာ ပက္ကတေလံ ကသ္မာ ဝိကာလေ ဝဋ္ဋတီတိ စေ? တေလေ ပက္ခိတ္တံ ခီရံ တေလမေဝ ဟောတိ, အညံ ပန ခီရံ ပက္ခိပိတွာ ကတံ ခီရဘာဝံ ဂဏှာတီတိ ဣဒမေတ္ထ ကာရဏံ. ယဒိ ဧဝံ ခဏ္ဍသက္ခရမ္ပိ ခီရံ ပက္ခိပိတွာ ကရောန္တိ, တံ ကသ္မာ ဝဋ္ဋတီတိ အာဟ ‘‘ခဏ္ဍသက္ခရံ ပနာ’’တိအာဒိ. တတ္ထ ခီရဇလ္လိကန္တိ ခီရဖေဏံ.

Jhāmaucchuphāṇita means that which is made by heating sugarcane in fire. Koṭṭitaucchuphāṇita means that which is made by cutting sugarcane into small pieces, pounding, pressing, and cooking it. He says, 'That is suitable,' because even the sediment present in it loses its yāvakālika nature at the time of cooking. 'Made with cold water' means that which is made by crushing madhuka flowers with cold water, straining, and cooking. Some say, 'It is made without straining,' but no reason for that is seen there. If madhuka jaggery made by adding milk is yāvakālika, then why is cooked oil with milk added allowable at an improper time? Milk added to oil becomes oil itself, but anything else made by adding milk takes on the nature of milk. This is the reason here. If so, lump sugar is also made by adding milk; why is that allowable? He says, 'But lump sugar,' etc. Here, khīrajallikā means milk foam.

၉၉. ‘‘မဓုကပုပ္ဖံ ပနာ’’တိအာဒိ ယာဝကာလိကရူပေန ဌိတဿာပိ အဝဋ္ဋနကံ မေရယဗီဇဝတ္ထုံ ဒဿေတုံ အာရဒ္ဓံ. အာဟာရကိစ္စံ ကရောန္တာနိ ဧတာနိ ကသ္မာ ဧဝံ ပရိဘုဉ္ဇိတဗ္ဗာနီတိ စောဒနာပရိဟာရာယ ဘေသဇ္ဇောဒိဿံ ဒဿေန္တေန တပ္ပသင်္ဂေန [Pg.200] သဗ္ဗာနိပိ ဩဒိဿကာနိ ဧကတော ဒဿေတုံ ‘‘သတ္တဝိဓဉှီ’’တိအာဒိ ဝုတ္တံ သမန္တပါသာဒိကာယံ (ပါရာ. အဋ္ဌ. ၂.၆၂၃). ဝိနယသင်္ဂဟပ္ပကရဏေ ပန တံ န ဝုတ္တံ, ‘‘ပစ္ဆာဘတ္တတော ပဋ္ဌာယ သတိ ပစ္စယေတိ ဝုတ္တတ္တာ ပဋိဂ္ဂဟိတဘေသဇ္ဇာနိ ဒုတိယဒိဝသတော ပဋ္ဌာယ ပုရေဘတ္တမ္ပိ သတိ ပစ္စယေဝ ပရိဘုဉ္ဇိတဗ္ဗာနိ, န အာဟာရတ္ထာယ ဘေသဇ္ဇတ္ထာယ ပဋိဂ္ဂဟိတတ္တာ’’တိ ဝဒန္တိ. ဒွါရဝါတပါနကဝါဋေသူတိ မဟာဒွါရဿ ဝါတပါနာနဉ္စ ကဝါဋဖလကေသု. ကသာဝေ ပက္ခိတ္တာနိ တာနိ အတ္တနော သဘာဝံ ပရိစ္စဇန္တီတိ ‘‘ကသာဝေ…ပေ… မက္ခေတဗ္ဗာနီ’’တိ ဝုတ္တံ, ဃုဏပါဏကာဒိပရိဟာရတ္ထံ မက္ခေတဗ္ဗာနီတိ အတ္ထော. အဓိဋ္ဌေတီတိ ‘‘ဣဒါနိ မယှံ အဇ္ဈောဟရဏီယံ န ဘဝိဿတိ, ဗာဟိရပရိဘောဂတ္ထာယ ဘဝိဿတီ’’တိ စိတ္တံ ဥပ္ပာဒေတီတိ အတ္ထော. တေနေဝါဟ ‘‘သပ္ပိဉ္စ တေလဉ္စ ဝသဉ္စ မုဒ္ဓနိ တေလံ ဝါ အဗ္ဘဉ္ဇနံ ဝါ’’တိအာဒိ, ဧဝံ ပရိဘောဂေ အနပေက္ခတာယ ပဋိဂ္ဂဟဏံ ဝိဇဟတီတိ အဓိပ္ပာယော. ဧဝံ အညေသုပိ ကာလိကေသု အနဇ္ဈောဟရိတုကာမတာယ သုဒ္ဓစိတ္တေန ဗာဟိရပရိဘောဂတ္ထာယ နိယမေပိ ပဋိဂ္ဂဟဏံ ဝိဇဟတီတိ ဣဒမ္ပိ ဝိသုံ ဧကံ ပဋိဂ္ဂဟဏဝိဇဟနန္တိ ဒဋ္ဌဗ္ဗံ.

99. The passage beginning 'But the madhuka flower...' is begun to show that a substance that is a seed of liquor does not become one, even when it exists in the form of a yāvakālika. 'Why should these, while performing the function of food, be consumed thus?' To avoid this criticism, and showing the medicinal purpose, in that connection all the specified items are shown together where it is said 'seven kinds,' etc., in the Samantapāsādikā. In the Vinayasaṅgahappakaraṇa, however, that is not stated; they say, 'because it is stated "starting after the meal, if there is a condition," the received medicines from the second day onward should be consumed even before the meal only if there is a condition, not for the purpose of food, because they were received for medicinal purposes.' 'In the doorways, windows, and door panels' means on the door leaves of the main door and windows. Those put into dye abandon their own nature, hence it is said, 'in dye... should be smeared'; the meaning is they should be smeared for the purpose of warding off insects like weevils, etc. 'Determines' means, 'Now this will not be for my consumption, it will be for external use,' thus arousing the thought. Therefore, he says, 'ghee, oil, or fat on the head, or oil or ointment,' etc. The intention is that by not having an expectation of use, one relinquishes the acceptance. Similarly, in other time-limited cases, even when one determines an item for external use with a pure mind due to the desire not to consume it, the acceptance is relinquished. This too should be seen as a separate instance of relinquishing acceptance.

အညေန ဘိက္ခုနာ ဝတ္တဗ္ဗောတိ ဧတ္ထ သုဒ္ဓစိတ္တေန ဒိန္နတ္တာ သယမ္ပိ အာဟရာပေတွာ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတိယေဝ. ဒွိန္နမ္ပိ အနာပတ္တီတိ ယထာ အညဿ သန္တကံ ဧကေန ပဋိဂ္ဂဟိတံ သတ္တာဟာတိက္ကမေပိ နိဿဂ္ဂိယံ န ဟောတိ ပရသန္တကဘာဝတော, ဧဝမိဒမ္ပိ အဝိဘတ္တတ္တာ ဥဘယသာဓာရဏမ္ပိ ဝိနိဗ္ဘောဂါဘာဝတော နိဿဂ္ဂိယံ န ဟောတီတိ အဓိပ္ပာယော. ပရိဘုဉ္ဇိတုံ ပန န ဝဋ္ဋတီတိ ဘိက္ခုနာ ပဋိဂ္ဂဟိတတ္တာ သတ္တာဟာတိက္ကမေ ယဿ ကဿစိ ဘိက္ခုနော ပရိဘုဉ္ဇိတုံ န ဝဋ္ဋတိ ပဋိဂ္ဂဟိတသပ္ပိအာဒီနံ ပရိဘောဂဿ သတ္တာဟေနေဝ ပရိစ္ဆိန္နတ္တာ. ‘‘တာနိ ပဋိဂ္ဂဟေတွာ သတ္တာဟပရမံ သန္နိဓိကာရကံ ပရိဘုဉ္ဇိတဗ္ဗာနီ’’တိ (ပါရာ. ၆၂၃) ဟိ ဝုတ္တံ.

As for 'it should be spoken of by another monk,' here, since it was given with a pure mind, it is indeed permissible for him to have it brought and use it himself. For both, there is no offense. Just as when something belonging to another is received by one monk, even if kept beyond seven days, it does not become an item for forfeiture because it is another's property—so too here, since it is undivided and common to both, it does not become an item for forfeiture due to the absence of apportionment. This is the meaning. However, it is not permissible to use it; because it was received by a monk, upon exceeding seven days it is not permissible for any monk to use it, since the use of received ghee and so forth is limited to seven days. For it is said: 'Having received them, they are to be stored and used for a maximum of seven days' (Pārā. 623).

‘‘အာဝုသော [Pg.201] ဣမံ တေလံ သတ္တာဟမတ္တံ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတီ’’တိ ဣမိနာ ယေန ပဋိဂ္ဂဟိတံ, တေန အန္တောသတ္တာဟေယေဝ ပရဿ ဝိဿဇ္ဇိတဘာဝံ ဒဿေတိ. ကဿ အာပတ္တီတိ ‘‘ပဌမံ တာဝ ဥဘိန္နံ သာဓာရဏတ္တာ အနာပတ္တိ ဝုတ္တာ, ဣဒါနိ ပန ဧကေန ဣတရဿ ဝိဿဋ္ဌဘာဝတော ဥဘယသာဓာရဏတာ နတ္ထီတိ ဝိဘတ္တသဒိသံ ဟုတွာ ဌိတံ, တသ္မာ ဧတ္ထ ပဋိဂ္ဂဟိတဿ သတ္တာဟာတိက္ကမေ ဧကဿ အာပတ္တိယာ ဘဝိတဗ္ဗ’’န္တိ မညမာနော ‘‘ကိံ ပဋိဂ္ဂဟဏပစ္စယာ ပဋိဂ္ဂါဟကဿ အာပတ္တိ, ဥဒါဟု ယဿ သန္တကံ ဇာတံ, တဿာ’’တိ ပုစ္ဆတိ. နိဿဋ္ဌဘာဝတောယေဝ စ ဣဓ ‘‘အဝိဘတ္တဘာဝတော’’တိ ကာရဏံ အဝတွာ ‘‘ယေန ပရိဂ္ဂဟိတံ, တေန ဝိဿဇ္ဇိတတ္တာ’’တိ ဝုတ္တံ, ဣဒဉ္စ ဝိဿဋ္ဌာဘာဝတော ဥဘယသာဓာရဏတံ ပဟာယ ဧကဿ သန္တကံ ဟောန္တမ္ပိ ယေန ပဋိဂ္ဂဟိတံ, တတော အညဿ သန္တကံ ဇာတံ, တသ္မာ ပရသန္တကပဋိဂ္ဂဟဏေ ဝိယ ပဋိဂ္ဂါဟကဿ ပဋိဂ္ဂဟဏပစ္စယာ နတ္ထိ အာပတ္တီတိ ဒဿနတ္ထံ ဝုတ္တံ, န ပန ‘‘ယေန ပဋိဂ္ဂဟိတံ, တေန ဝိဿဇ္ဇိတတ္တာ’’တိ ဝစနတော အဝိဿဇ္ဇိတေ သတိ အဝိဘတ္တေပိ သတ္တာဟာတိက္ကမေ အာပတ္တီတိ ဒဿနတ္ထံ အဝိဿဇ္ဇိတေ အဝိဘတ္တဘာဝတောယေဝ အနာပတ္တိယာ သိဒ္ဓတ္တာ. သစေ ပန ဣတရော ယေန ပဋိဂ္ဂဟိတံ, တဿေဝ အန္တောသတ္တာဟေ အတ္တနော ဘာဂမ္ပိ ဝိဿဇ္ဇေတိ, သတ္တာဟာတိက္ကမေ သိယာ အာပတ္တိ ယေန ပဋိဂ္ဂဟိတံ, တဿေဝ သန္တကဘာဝမာပန္နတ္တာ. ‘‘ဣတရဿ အပ္ပဋိဂ္ဂဟိတတ္တာ’’တိ ဣမိနာ တဿ သန္တကဘာဝေပိ အညေဟိ ပဋိဂ္ဂဟိတသကသန္တကေ ဝိယ တေန အပ္ပဋိဂ္ဂဟိတဘာဝတော အနာပတ္တီတိ ဒီပေတိ, ဣမံ ပန အဓိပ္ပာယံ အဇာနိတွာ ဣတော အညထာ ဂဏ္ဌိပဒကာရာဒီဟိ ပပဉ္စိတံ, န တံ သာရတော ပစ္စေတဗ္ဗံ, ဣဒံ သာရတ္ထဒီပနီဝစနံ (သာရတ္ထ. ဋီ. ၂.၆၂၅).

By the statement, 'Friend, this oil is suitable to be used for about a week,' it is shown that it was relinquished to another within a week by the one who received it. Whose offense is it? Thinking, 'First, since it was common to both, no offense was stated. But now, because one has relinquished it to the other, their common ownership no longer exists. Thus, it stands as if divided, so when the receiver exceeds the week, an offense should arise for one,' and wondering, 'Is the offense on account of the receiving for the receiver, or is it for the one whose property it has become?' he asks. And here, precisely because it has been relinquished, the reason 'because it was undivided' is not stated; rather, it is said, 'because it was relinquished by the one who received it.' This is said to show that, by being relinquished, the common ownership is abandoned, and although it becomes the property of one, it has become the property of someone other than the one who received it. Therefore, just as when receiving another's property, there is no offense for the receiver on account of receiving. This is not said, however, to show that an offense arises upon exceeding seven days even if it is not relinquished and remains undivided, for when it is not relinquished, the absence of an offense is already established precisely because it is undivided. But if the other, within the week, relinquishes his own share to the one who received it, then upon exceeding the week, an offense would arise for the one who received it, since it has become his property alone. By 'Because the other did not receive it,' it is indicated that even though it is his property, just as with one's own property received by others, there is no offense for him because he has not received it himself. Not understanding this intention, it has been elaborated upon otherwise by the authors of glossaries and so on; that should not be accepted as the essence. This is a saying from the Sāratthadīpanī.

ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၆၂၅) ပန – သစေ ဒွိန္နံ…ပေ… န ဝဋ္ဋတီတိ ဧတ္ထ ပါဌော ဂဠိတော, ဧဝံ ပနေတ္ထ ပါဌော ဝေဒိတဗ္ဗော – သစေ ဒွိန္နံ [Pg.202] သန္တကံ ဧကေန ပဋိဂ္ဂဟိတံ အဝိဘတ္တံ ဟောတိ, သတ္တာဟာတိက္ကမေ ဒွိန္နမ္ပိ အနာပတ္တိ, ပရိဘုဉ္ဇိတုံ ပန န ဝဋ္ဋတီတိ. အညထာ ပန သဒ္ဒပ္ပယောဂေါပိ န သင်္ဂဟံ ဂစ္ဆတိ, ‘‘ဂဏ္ဌိပဒေပိ စ အယမေဝ ပါဌော ဒဿိတော’’တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၆၂၅) ဝုတ္တံ. ‘‘ဒွိန္နမ္ပိ အနာပတ္တီ’’တိ အဝိဘတ္တတ္တာ ဝုတ္တံ. ‘‘ပရိဘုဉ္ဇိတုံ ပန န ဝဋ္ဋတီ’’တိ ဣဒံ ‘‘သတ္တာဟပရမံ သန္နိဓိကာရကံ ပရိဘုဉ္ဇိတဗ္ဗ’’န္တိ (ပါရာ. ၆၂၃) ဝစနတော ဝုတ္တံ. ‘‘ယေန ပဋိဂ္ဂဟိတံ, တေန ဝိဿဇ္ဇိတတ္တာ’’တိ ဣမိနာ ဥပသမ္ပန္နဿ ဒါနမ္ပိ သန္ဓာယ ‘‘ဝိဿဇ္ဇေတီ’’တိ ဣဒံ ဝုတ္တန္တိ ဒဿေတိ. ဥပသမ္ပန္နဿ နိရပေက္ခဒိန္နဝတ္ထုမှိ ပဋိဂ္ဂဟဏဿ အဝိဂတတ္တေပိ သကသန္တကတာ ဝိဂတာဝ ဟောတိ, တေန နိဿဂ္ဂိယံ န ဟောတိ. ‘‘အတ္တနာဝ ပဋိဂ္ဂဟိတတ္တံ သကသန္တကတ္တဉ္စာ’’တိ ဣမေဟိ ဒွီဟိ ကာရဏေဟေဝ နိဿဂ္ဂိယံ ဟောတိ, န ဧကေန. အနုပသမ္ပန္နဿ နိရပေက္ခဒါနေ ပန တဒုဘယမ္ပိ ဝိဇဟတိ, ပရိဘောဂေါပေတ္ထ ဝဋ္ဋတိ, န သာပေက္ခဒါနေ ဒါနလက္ခဏာဘာဝတော. ‘‘ဝိဿဇ္ဇတီ’’တိ ဧတသ္မိဉ္စ ပါဠိပဒေ ကဿစိ အဒတွာ အနပေက္ခတာယ ဆဍ္ဍနမ္ပိ သင်္ဂဟိတန္တိ ဝေဒိတဗ္ဗံ. ‘‘အနပေက္ခာ ဒတွာ’’တိ ဣဒဉ္စ ပဋိဂ္ဂဟဏဝိဇဟနဝိဓိဒဿနတ္ထမေဝ ဝုတ္တံ. ပဋိဂ္ဂဟဏေ ဟိ ဝိဇဟိတေ ပုန ပဋိဂ္ဂဟေတွာ ပရိဘောဂေါ သယမေဝ ဝဋ္ဋိဿတိ, တဗ္ဗိဇဟနဉ္စ ဝတ္ထုနော သကသန္တကတာပရိစ္စာဂေန ဟောတီတိ. ဧတေန စ ဝတ္ထုမှိ အဇ္ဈောဟရဏာပေက္ခာယ သတိ ပဋိဂ္ဂဟဏဝိဿဇ္ဇနံ နာမ ဝိသုံ န လဗ္ဘတီတိ သိဇ္ဈတိ. ဣတရထာ ဟိ ‘‘ပဋိဂ္ဂဟဏေ အနပေက္ခောဝ ပဋိဂ္ဂဟဏံ ဝိဿဇ္ဇေတွာ ပုန ပဋိဂ္ဂဟေတွာ ဘုဉ္ဇတီ’’တိ ဝတ္တဗ္ဗံ သိယာ, ‘‘အပ္ပဋိဂ္ဂဟိတတ္တာ’’တိ ဣမိနာ ဧကဿ သန္တကံ အညေန ပဋိဂ္ဂဟိတမ္ပိ နိဿဂ္ဂိယံ ဟောတီတိ ဒဿေတိ. ဧဝန္တိ ‘‘ပုန ဂဟေဿာမီ’’တိ အပေက္ခံ အကတွာ သုဒ္ဓစိတ္တေန ပရိစတ္တတံ ပရာမသတိ. ပရိဘုဉ္ဇန္တဿ အနာပတ္တိဒဿနတ္ထန္တိ [Pg.203] နိဿဂ္ဂိယမူလိကာဟိ ပါစိတ္တိယာဒိအာပတ္တီဟိ အနာပတ္တိဒဿနတ္ထန္တိ အဓိပ္ပာယော. ပရိဘောဂေ အနာပတ္တိဒဿနတ္ထန္တိ ဧတ္ထ ပန နိဿဋ္ဌပဋိလာဘဿ ကာယိကပရိဘောဂါဒီသု ယာ ဒုက္ကဋာပတ္တိ ဝုတ္တာ, တာယ အနာပတ္တိဒဿနတ္ထန္တိ အဓိပ္ပာယော.

In the Vimativinodanī, however—'if of two… and so on… it is not allowable'—here the reading is corrupt; the reading should be understood as follows: 'If what belongs to two is received by one and remains undivided, after seven days have passed, there is no offense for either, but it is not allowable to use it.' Otherwise, the grammatical usage does not cohere, and in the Sāratthadīpanī it is said, 'This very reading is shown even in the Gaṇṭhipada.' 'There is no offense for both' is said because it remains undivided. 'But it is not allowable to use it'—this is stated based on the rule, 'Having received them, they are to be stored and used for a maximum of seven days' (Pārā. 623). By 'Because it was relinquished by the one who received it,' it is shown that the statement 'he relinquishes it' is made with reference to giving by an ordained person. For an ordained person, regarding an item given without expectation, even though the act of receiving has not ceased, one's own ownership has indeed ceased; therefore, it does not become an item for forfeiture. It becomes an item for forfeiture for these two reasons alone: 'because it was received by oneself and because it is one’s own property,' not for one reason only. However, in the case of a gift given without expectation to an unordained person, both these conditions are abandoned, and its use is allowable; but not in the case of a gift given with expectation, because the characteristic of giving is absent. In this Pāli phrase 'relinquishes it,' it should be understood that even abandoning it without giving it to anyone, due to lack of attachment, is included. And this 'having given without expectation' is stated solely to show the method of abandoning the act of receiving. For if the act of receiving is abandoned, then by receiving it again, its use will be permissible on its own, and that abandonment occurs through the relinquishment of one's own ownership of the item. By this, it is established that when there is an expectation of consuming the item, the so-called relinquishment of receiving is not obtained separately. Otherwise, it would have to be said, 'Being without expectation in the act of receiving, he relinquishes the receiving, then receives it again and uses it.' By 'Because it was not received by the owner,' it is shown that even if what belongs to one is received by another, it does not become an item for forfeiture for the owner. Thus, it refers to that which has been completely relinquished with a pure mind, without forming the expectation, 'I will take it again.' 'To show the absence of offense for one who uses it'—the intention is to show the absence of the pācittiya and other offenses that are rooted in an item for forfeiture. 'To show the absence of offense in use'—here, the intention is to show the absence of the dukkaṭa offense stated for the bodily use, etc., of what has been relinquished and reacquired.

၁၀၀. ဧဝံ စတုကာလိကပစ္စယံ ဒဿေတွာ ဣဒါနိ တေသု ဝိသေသလက္ခဏံ ဒဿေန္တော ‘‘ဣမေသု ပနာ’’တိအာဒိမာဟ. တတ္ထ အကပ္ပိယဘူမိယံ သဟသေယျာပဟောနကေ ဂေဟေ ဝုတ္တံ သံဃိကံ ဝါ ပုဂ္ဂလိကံ ဝါ ဘိက္ခုဿ, ဘိက္ခုနိယာ ဝါ သန္တကံ ယာဝကာလိကံ ယာမကာလိကဉ္စ ဧကရတ္တမ္ပိ ဌပိတံ အန္တောဝုတ္ထံ နာမ ဟောတိ, တတ္ထ ပက္ကဉ္စ အန္တောပက္ကံ နာမ ဟောတိ. သတ္တာဟကာလိကံ ပန ယာဝဇီဝိကဉ္စ ဝဋ္ဋတိ. ပဋိဂ္ဂဟေတွာ ဧကရတ္တံ ဝီတိနာမိတံ ပန ယံ ကိဉ္စိ ယာဝကာလိကံ ဝါ ယာမကာလိကံ ဝါ အဇ္ဈောဟရိတုကာမတာယ ဂဏှန္တဿ ပရိဂ္ဂဟဏေ တာဝ ဒုက္ကဋံ, အဇ္ဈောဟရတော ပန ဧကမေကသ္မိံ အဇ္ဈောဟာရေ သန္နိဓိပစ္စယာ ပါစိတ္တိယံ ဟောတီတိ အတ္ထော. ဣဒါနိ အညမ္ပိ ဝိသေသလက္ခဏံ ဒဿေန္တော ‘‘ယာဝကာလိကံ ပနာ’’တိအာဒိမာဟ. တတ္ထ သမ္ဘိန္နရသာနီတိ သံသဋ္ဌရသာနိ. ဒီဃကာလာနိ ဝတ္ထူနိ ရဿကာလေန သံသဋ္ဌာနိ ရဿကာလမေဝ အနုဝတ္တန္တီတိ အာဟ ‘‘ယာဝကာလိကံ ပန…ပေ… တီဏိပိ ယာမကာလိကာဒီနီ’’တိ. ဣတရေသုပိ ဧသေဝ နယော. တသ္မာတိအာဒီသု တဒဟုပုရေဘတ္တမေဝ ဝဋ္ဋတိ, န တဒဟုပစ္ဆာဘတ္တံ, န ရတ္တိယံ, န ဒုတိယဒိဝသာဒီသူတိ အတ္ထော.

100. Having thus shown the fourfold temporal requisites, he now explains their distinctive characteristics, beginning with 'Now, among these...' Herein, any Sangha property or individual property belonging to a bhikkhu or bhikkhuni, whether yāvakālika or yāmakālika, if kept for even a single night in a dwelling suitable for co-residence in an unallowable area, is called 'antovuttha' (kept inside). What is cooked there is called 'antopakka' (cooked inside). The seven-day and lifetime requisites, however, are allowable. If one takes anything, whether yāvakālika or yāmakālika, with the intention to consume it after a night has passed since it was received, there is a dukkaṭa offense at the moment of taking; and for each act of consuming, due to the condition of storing, it becomes a pācittiya offense. This is the meaning. Now, to explain another distinctive characteristic, he begins with 'As for yāvakālika...' Herein, 'sambhinnarasāni' means 'mixed flavors'. He says that long-term items, when mixed with short-term ones, conform to the short-term period. Hence it is said, 'yāvakālika... and the three, yāmakālika and so forth.' The same principle applies to the rest. Therefore, in such cases, it is allowable only before the meal on that day, not after the meal on that day, not at night, nor on the second day and so forth. This is the meaning.

ကသ္မာတိ စေ? တဒဟုပဋိဂ္ဂဟိတေန ယာဝကာလိကေန သံသဋ္ဌတ္တာတိ. ဧတ္ထ စ ‘‘ယာဝကာလိကေန သံသဋ္ဌတ္တာ’’တိ ဧတ္တကမေဝ အဝတွာ ‘‘တဒဟုပဋိဂ္ဂဟိတေနာ’’တိ ဝိသေသနဿ ဝုတ္တတ္တာ ပုရေပဋိဂ္ဂဟိတယာဝကာလိကေန သံသဋ္ဌေ သတိ တဒဟုပုရေဘတ္တမ္ပိ န ဝဋ္ဋတိ, အနဇ္ဈောဟရဏီယံ ဟောတီတိ ဝိညာယတိ. ‘‘သမ္ဘိန္နရသ’’န္တိ ဣမိနာ သစေပိ သံသဋ္ဌံ, အသမ္ဘိန္နရသံ သေသကာလိကတ္တယံ အတ္တနော အတ္တနော ကာလေ ဝဋ္ဋတီတိ ဒဿေတိ[Pg.204]. ယာမကာလိကေနာတိ ဧတ္ထ ‘‘တဒဟုပဋိဂ္ဂဟိတေနာ’’တိ တတိယန္တဝိသေသနပဒံ အဇ္ဈာဟရိတဗ္ဗံ, ပုဗ္ဗဝါကျတော ဝါ အနုဝတ္တေတဗ္ဗံ. တဿ ဖလံ ဝုတ္တနယမေဝ.

Why is that? Because it is mixed with a yāvakālika item received that same day. Here, because the specification 'received that same day' is stated, instead of just saying 'mixed with a yāvakālika item,' it is to be understood that if mixed with a yāvakālika item received earlier, it is not allowable even before the meal on that day, becoming unfit to consume. The phrase 'of mixed taste' indicates that even if mixed, if the taste is not mixed, the remaining three temporal requisites are allowable at their respective times. Regarding 'by yāmakālika,' here the qualifying term 'received that same day' in the instrumental case should be supplied, or it should be inferred from the previous sentence. Its result is as explained.

ပေါတ္ထကေသု ပန ‘‘ယာမကာလိကေန သံသဋ္ဌံ ပန ဣတရဒွယံ တဒဟုပဋိဂ္ဂဟိတ’’န္တိ ဒိဿတိ, တံ န သုန္ဒရံ. ယတ္ထ နတ္ထိ, တမေဝ သုန္ဒရံ, ကသ္မာ? ဒုတိယန္တဉှိ ဝိသေသနပဒံ ဣတရဒွယံ ဝိသေသေတိ. တတော တဒဟုပဋိဂ္ဂဟိတမေဝ သတ္တာဟကာလိကံ ယာဝဇီဝိကဉ္စ ယာမကာလိကေန သံသဋ္ဌေ သတိ ယာဝ အရုဏုဂ္ဂမနာ ဝဋ္ဋတိ, န ပုရေပဋိဂ္ဂဟိတာနီတိ အတ္ထော ဘဝေယျ, သော န ယုတ္တော. ကသ္မာ? သတ္တာဟကာလိကယာဝဇီဝိကာနံ အသန္နိဓိဇနကတ္တာ, ‘‘ဒီဃကာလိကာနိ ရဿကာလိကံ အနုဝတ္တန္တီ’’တိ ဣမိနာ လက္ခဏေန ဝိရုဒ္ဓတ္တာ စ, တသ္မာ တဒဟုပဋိဂ္ဂဟိတံ ဝါ ဟောတု ပုရေပဋိဂ္ဂဟိတံ ဝါ, သတ္တာဟကာလိကံ ယာဝဇီဝိကဉ္စ တဒဟုပဋိဂ္ဂဟိတေန ယာမကာလိကေန သံသဋ္ဌတ္တာ ယာဝ အရုဏုဂ္ဂမနာ ဝဋ္ဋတီတိ အတ္ထော ယုတ္တော, ဧဝဉ္စ ဥပရိ ဝက္ခမာနေန ‘‘သတ္တာဟကာလိကေန ပန တဒဟုပဋိဂ္ဂဟိတေန သဒ္ဓိံ သံသဋ္ဌံ တဒဟုပဋိဂ္ဂဟိတံ ဝါ ပုရေပဋိဂ္ဂဟိတံ ဝါ ယာဝဇီဝိကံ သတ္တာဟံ ကပ္ပတီ’’တိ ဝစနေန သမံ ဘဝေယျ.

However, in some texts, it appears: 'The other two, received that same day, are mixed with the yāmakālika item.' That is not well-stated. Where that statement is absent, that alone is well-stated. Why? Because the qualifying term in the accusative case qualifies 'the other two'. Thus, the meaning would be that only the seven-day and lifetime allowances received that same day, when mixed with the yāmakālika item, are allowable until dawn, and not those received earlier. That is not appropriate. Why? Because seven-day and lifetime allowances do not generate storing, and because it contradicts the principle expressed as, 'Long-term items conform to short-term ones.' Therefore, whether received that same day or received earlier, the seven-day and lifetime allowances, when mixed with the yāmakālika item received that same day, are allowable until dawn—this meaning is proper. And thus, it would be consistent with the statement to be made later: 'However, the lifetime allowance, whether received that same day or received earlier, when mixed with the seven-day allowance received that same day, is allowable for seven days.'

အပိစ ‘‘ယာမကာလိကေန သံသဋ္ဌံ ပန ဣတရဒွယံ တဒဟု ယာဝ အရုဏုဂ္ဂမနာ ဝဋ္ဋတီ’’တိ ပုဗ္ဗပါဌေန ဘဝိတဗ္ဗံ, တံ လေခကေဟိ အညေသု ပါဌေသု ‘‘တဒဟုပဋိဂ္ဂဟိတ’’န္တိ ဝိဇ္ဇမာနံ ဒိသွာ, ဣဓ တဒဟုပဒတော ပဋိဂ္ဂဟိတပဒံ ဂဠိတန္တိ မညမာနေဟိ ပက္ခိပိတွာ လိခိတံ ဘဝေယျ, ‘‘တဒဟူ’’တိ ဣဒံ ပန ‘‘ယာဝ အရုဏုဂ္ဂမနာ’’တိ ပဒံ ဝိသေသေတိ, တေန ယာဝ တဒဟုအရုဏုဂ္ဂမနာ ဝဋ္ဋတိ, န ဒုတိယာဟာဒိအရုဏုဂ္ဂမနာတိ အတ္ထံ ဒဿေတိ. တေနေဝ ဥပရိပါဌေပိ ‘‘သတ္တာဟကာလိကေန ပန တဒဟုပဋိဂ္ဂဟိတေနာ’’တိ ရဿကာလိကတ္ထပဒေန တုလျာဓိကရဏံ ဝိသေသနပဒံ တမေဝ ဝိသေသေတိ, န ဒီဃကာလိကတ္ထံ ယာဝဇီဝိကပဒံ[Pg.205], တသ္မာ ‘‘တဒဟုပဋိဂ္ဂဟိတေန သတ္တာဟကာလိကေန သံသဋ္ဌံ တဒဟုပဋိဂ္ဂဟိတံ ဝါ ပုရေပဋိဂ္ဂဟိတံ ဝါ ယာဝဇီဝိကံ သတ္တာဟံ ကပ္ပတီ’’တိ ဝုတ္တံ.

Moreover, the earlier reading should be 'yāmakālikena saṃsaṭṭhaṃ pana itaradvayaṃ tadahu yāva aruṇuggamanā vaṭṭatī' (the other two, when mixed with the yāmakālika item, are allowable until dawn of that day). Scribes, seeing 'tadahupaṭiggahita' in other readings, may have mistakenly thought that the word 'paṭiggahita' was omitted after 'tadahu' here and inserted it. However, 'tadahu' here qualifies the phrase 'yāva aruṇuggamanā,' indicating that it is allowable until dawn of that day only, not until dawn of the second day and so forth. Likewise, in the passage above, in 'sattāhakālikena pana tadahupaṭiggahitenā', the qualifying term is in apposition with the word for the shorter-term item and qualifies it alone, not the word 'yāvajīvika' for the longer-term item. Therefore, it is said, 'The lifetime allowance, whether received that day or received earlier, when mixed with the seven-day allowance received that same day, is allowable for seven days.'

ဒွီဟပဋိဂ္ဂဟိတေနာတိအာဒီသုပိ ‘‘ဒွီဟပဋိဂ္ဂဟိတေန သတ္တာဟကာလိကေန သံသဋ္ဌံ တဒဟုပဋိဂ္ဂဟိတံ ဝါ ပုရေပဋိဂ္ဂဟိတံ ဝါ ယာဝဇီဝိကံ ဆာဟံ ဝဋ္ဋတိ, တီဟပဋိဂ္ဂဟိတေန သတ္တာဟကာလိကေန သံသဋ္ဌံ တဒဟုပဋိဂ္ဂဟိတံ ဝါ ပုရေပဋိဂ္ဂဟိတံ ဝါ ယာဝဇီဝိကံ ပဉ္စာဟံ ဝဋ္ဋတိ, စတူဟပဋိဂ္ဂဟိတေန သတ္တာဟကာလိကေန သံသဋ္ဌံ တဒဟုပဋိဂ္ဂဟိတံ ဝါ ပုရေပဋိဂ္ဂဟိတံ ဝါ ယာဝဇီဝိကံ စတုရာဟံ ဝဋ္ဋတိ, ပဉ္စာဟပဋိဂ္ဂဟိတေန သတ္တာဟကာလိကေန သံသဋ္ဌံ တဒဟုပဋိဂ္ဂဟိတံ ဝါ ပုရေပဋိဂ္ဂဟိတံ ဝါ ယာဝဇီဝိကံ တီဟံ ဝဋ္ဋတိ, ဆာဟပဋိဂ္ဂဟိတေန သတ္တာဟကာလိကေန သံသဋ္ဌံ တဒဟုပဋိဂ္ဂဟိတံ ဝါ ပုရေပဋိဂ္ဂဟိတံ ဝါ ယာဝဇီဝိကံ ဒွီဟံ ဝဋ္ဋတိ, သတ္တာဟပဋိဂ္ဂဟိတေန သတ္တာဟကာလိကေန သံသဋ္ဌံ တဒဟုပဋိဂ္ဂဟိတံ ဝါ ပုရေပဋိဂ္ဂဟိတံ ဝါ ယာဝဇီဝိကံ တဒဟေဝ ဝဋ္ဋတီ’’တိ ဧဝံ သတ္တာဟကာလိကဿေဝ အတီတဒိဝသံ ပရိဟာပေတွာ သေသဒိဝသဝသေန ယောဇေတဗ္ဗံ, န ယာဝဇီဝိကဿ. န ဟိ ယာဝဇီဝိကဿ ဟာပေတဗ္ဗော အတီတဒိဝသော နာမ အတ္ထိ သတိ ပစ္စယေ ယာဝဇီဝံ ပရိဘုဉ္ဇိတဗ္ဗတော. တေနာဟ ‘‘သတ္တာဟကာလိကမ္ပိ အတ္တနာ သဒ္ဓိံ သံသဋ္ဌံ ယာဝဇီဝိကံ အတ္တနော သဘာဝညေဝ ဥပနေတီ’’တိ. ကေသုစိ ပေါတ္ထကေသု ‘‘ယာမကာလိကေန သံသဋ္ဌံ ပန ဣတရဒွယံ တဒဟုပဋိဂ္ဂဟိတ’’န္တိ လိခိတံ ပါဌံ နိဿာယ ဣမသ္မိမ္ပိ ပါဌေ ‘‘တဒဟုပဋိဂ္ဂဟိတန္တိ ဣဒမေဝ ဣစ္ဆိတဗ္ဗ’န္တိ မညမာနာ ‘‘ပုရေပဋိဂ္ဂဟိတ’’န္တိ ပါဌံ ပဋိက္ခိပန္တိ. ကေသုစိ ‘‘ပုရေဘတ္တံ ပဋိဂ္ဂဟိတံ ဝါ’’တိ လိခန္တိ, တံ သဗ္ဗံ ယထာဝုတ္တနယံ အမနသိကရောန္တာ ဝိဗ္ဘန္တစိတ္တာ ဧဝံ ကရောန္တီတိ ဒဋ္ဌဗ္ဗံ.

In phrases beginning with 'received two days ago,' it is explained: 'The lifetime allowance, whether received that day or received previously, when mixed with the seven-day allowance received two days ago, is allowable for six days; when mixed with the seven-day allowance received three days ago, it is allowable for five days; when mixed with the seven-day allowance received four days ago, it is allowable for four days; when mixed with the seven-day allowance received five days ago, it is allowable for three days; when mixed with the seven-day allowance received six days ago, it is allowable for two days; when mixed with the seven-day allowance received seven days ago, it is allowable only that day.' Thus, the reckoning should be applied to the seven-day allowance only, by deducting the past days and counting the remaining days, not to the lifetime allowance. For there is no past day to deduct for the lifetime allowance, as it can be consumed for life as long as conditions permit. Hence, it is said, 'The seven-day item brings even the lifetime item mixed with it to its own nature.' In some texts, relying on the reading 'yāmakālikena saṃsaṭṭhaṃ pana itaradvayaṃ tadahupaṭiggahita' (the other two, when mixed with the yāmakālika item, are received that day), some, thinking that 'received that day' is what is intended in this passage too, reject the reading 'received previously.' Some write, 'or received before the meal.' All this should be seen as the work of those whose minds are confused, not considering the proper method as explained.

ဣမေသု [Pg.206] စတူသု ကာလိကေသု ယာဝကာလိကံ မဇ္ဈနှိကကာလာတိက္ကမေ, ယာမကာလိကံ ပစ္ဆိမယာမာတိက္ကမေ, သတ္တာဟကာလိကံ သတ္တာဟာတိက္ကမေ ပရိဘုဉ္ဇန္တဿ အာပတ္တီတိ ဝုတ္တံ. ကတရသိက္ခာပဒေန အာပတ္တိ ဟောတီတိ ပုစ္ဆာယမာဟ ‘‘ကာလယာမ’’ဣစ္စာဒိ. တဿတ္ထော – ယာဝကာလိကံ ကာလာတိက္ကမေ ပရိဘုဉ္ဇန္တဿ ‘‘ယော ပန ဘိက္ခု ဝိကာလေ ခါဒနီယံ ဝါ ဘောဇနီယံ ဝါ ခါဒေယျ ဝါ ဘုဉ္ဇေယျ ဝါ, ပါစိတ္တိယ’’န္တိ ဣမိနာ ဝိကာလေဘောဇနသိက္ခာပဒေန (ပါစိ. ၂၄၈) အာပတ္တိ ဟောတိ. ယာမကာလိကံ ယာမာတိက္ကမေ ပရိဘုဉ္ဇန္တဿ ‘‘ယော ပန ဘိက္ခု သန္နိဓိကာရကံ ခါဒနီယံ ဝါ ဘောဇနီယံ ဝါ ခါဒေယျ ဝါ ဘုဉ္ဇေယျ ဝါ, ပါစိတ္တိယ’’န္တိ ဣမိနာ သန္နိဓိသိက္ခာပဒေန (ပါစိ. ၂၅၃) အာပတ္တိ ဟောတိ. သတ္တာဟကာလိကံ သတ္တာဟာတိက္ကမေ ပရိဘုဉ္ဇန္တဿ ‘‘ယာနိ ခေါ ပန တာနိ ဂိလာနာနံ ဘိက္ခူနံ ပဋိသာယနီယာနိ ဘေသဇ္ဇာနိ, သေယျထိဒံ, သပ္ပိ နဝနီတံ တေလံ မဓု ဖာဏိတံ, တာနိ ပဋိဂ္ဂဟေတွာ သတ္တာဟပရမံ သန္နိဓိကာရကံ ပရိဘုဉ္ဇိတဗ္ဗာနိ, တံ အတိက္ကာမယတော နိဿဂ္ဂိယံ ပါစိတ္တိယ’’န္တိ ဣမိနာ ဘေသဇ္ဇသိက္ခာပဒေန (ပါရာ. ၆၂၂) အာပတ္တိ ဟောတီတိ.

Regarding these four temporal requisites, it is said that an offense occurs for one who consumes a yāvakālika item beyond the midday period, a yāmakālika item beyond the last watch, or a sattāhakālika item beyond seven days. When asked, 'By which training rule does an offense occur?', he says, 'kālayāma,' and so on. The meaning of that is: for one who consumes a yāvakālika item beyond the allowable time, an offense occurs under the training rule on eating at the wrong time: 'Should any bhikkhu eat or consume staple or non-staple food at the wrong time, it is an offense to be confessed' (Pācittiya 248). For one who consumes a yāmakālika item beyond the watch period, an offense occurs under the training rule on storing: 'Should any bhikkhu eat or consume staple or non-staple food that has been stored, it is an offense to be confessed' (Pācittiya 253). For one who consumes a sattāhakālika item beyond seven days, an offense occurs under the training rule on medicines: 'Now, those tonics allowable for sick bhikkhus—that is, ghee, fresh butter, oil, honey, and molasses—having received them, may be stored and used for a maximum of seven days. To exceed that is an offense entailing forfeiture and confession' (Pārājika 622).

ဣမာနိ စတ္တာရိ ကာလိကာနိ ဧကတော သံသဋ္ဌာနိ သမ္ဘိန္နရသာနိ ပုရိမပုရိမကာလိကဿ ကာလဝသေန ပရိဘုဉ္ဇိတဗ္ဗာနီတိ ဝုတ္တံ. အသမ္ဘိန္နရသာနိ စေ ဟောန္တိ, ကထံ ပရိဘုဉ္ဇိတဗ္ဗာနီတိ အာဟ ‘‘သစေ ပနာ’’တိအာဒိ. တဿတ္ထော သုဝိညေယျောဝ.

It is said that these four temporal items, when mixed together such that their tastes are blended, are to be consumed according to the time limit of the earliest temporal item. If their tastes are not blended, how should they be consumed? He says, 'But if...' and so on. Its meaning is very easily understood.

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha.

စတုကာလိကဝိနိစ္ဆယကထာလင်္ကာရော နာမ

The Ornament Named the 'Discourse on the Determination of the Four Temporal Items'

အဋ္ဌာရသမော ပရိစ္ဆေဒေါ.

The Eighteenth Chapter.

၁၉. ကပ္ပိယဘူမိဝိနိစ္ဆယကထာ

19. The Discourse on the Determination of Allowable Ground.

၁၀၁. ဧဝံ [Pg.207] စတုကာလိကဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ကပ္ပိယကုဋိဝိနိစ္ဆယံ ကထေတုံ ‘‘ကပ္ပိယာ စတုဘူမိယော’’တိအာဒိမာဟ. တတ္ထ ကပ္ပန္တီတိ ကပ္ပိယာ, ကပ္ပ သာမတ္ထိယေတိ ဓာတု. ဘဝန္တိ ဧတာသု အန္တောဝုတ္ထအန္တောပက္ကာနီတိ ဘူမိယော, စတဿော ဘူမိယော စတုဘူမိယော, စတဿော ကပ္ပိယကုဋိယောတိ အတ္ထော. ကတမာ တာတိ အာဟ ‘‘ဥဿာဝနန္တိကာ…ပေ… ဝေဒိတဗ္ဗာ’’တိ. ကထံ ဝိညာယတိစ္စာဟ ‘‘အနုဇာနာမိ…ပေ… ဝစနတော’’တိ. ဣဒံ ဘေသဇ္ဇက္ခန္ဓကပါဠိံ (မဟာဝ. ၂၉၅) သန္ဓာယာဟ. တတ္ထ ဥဒ္ဓံ သာဝနာ ဥဿာဝနာ, ဥဿာဝနာ အန္တော ယဿာ ကပ္ပိယဘူမိယာတိ ဥဿာဝနန္တိကာ. ဂါဝေါ နိသီဒန္တိ ဧတ္ထာတိ ဂေါနိသာဒိကာ, ဂေါ-သဒ္ဒူပပဒ နိ-ပုဗ္ဗသဒ ဝိသရဏဂတျာဝသာနေသူတိ ဓာတု. ဂဟပတီဟိ ဒိန္နာတိ ဂဟပတိ, ဥတ္တရပဒလောပတတိယာတပ္ပုရိသောယံ. ကမ္မဝါစာယ သမ္မန္နိတဗ္ဗာတိ သမ္မုတီတိ ဧဝမိမာသံ ဝိဂ္ဂဟော ကာတဗ္ဗော. တတ္ထာတိ ကပ္ပိယကုဋိဝိနိစ္ဆယေ. တံ ပန အဝတွာပီတိ အန္ဓကဋ္ဌကထာယံ ဝုတ္တနယံ အဝတွာပိ. ပိ-သဒ္ဒေန တထာဝစနမ္ပိ အနုဇာနာတိ. အဋ္ဌကထာသု ဝုတ္တနယေန ဝုတ္တေတိ သေသအဋ္ဌကထာသု ဝုတ္တနယေန ‘‘ကပ္ပိယကုဋိံ ကရောမာ’’တိ ဝါ ‘‘ကပ္ပိယကုဋီ’’တိ ဝါ ဝုတ္တေ. သာဓာရဏလက္ခဏန္တိ သဗ္ဗအဋ္ဌကထာနံ သာဓာရဏံ ဥဿာဝနန္တိကကုဋိကရဏလက္ခဏံ. စယန္တိ အဓိဋ္ဌာနံ ဥစ္စဝတ္ထုံ. ယတော ပဋ္ဌာယာတိ ယတော ဣဋ္ဌကတော သိလတော မတ္တိကာပိဏ္ဍတော ဝါ ပဋ္ဌာယ. ပဌမိဋ္ဌကာဒီနံ ဟေဋ္ဌာ န ဝဋ္ဋန္တီတိ ပဌမိဋ္ဌကာဒီနံ ဟေဋ္ဌာဘူမိယံ ပတိဋ္ဌာပိယမာနာ ဣဋ္ဌကာဒယော ဘူမိဂတိကတ္တာ ‘‘ကပ္ပိယကုဋိံ ကရောမာ’’တိ ဝတွာ ပတိဋ္ဌာပေတုံ န ဝဋ္ဋန္တိ. ယဒိ ဧဝံ ဘူမိယံ နိခဏိတွာ ဌပိယမာနာ ထမ္ဘာ ကသ္မာ တထာ ဝတွာ ပတိဋ္ဌာပေတုံ ဝဋ္ဋန္တီတိ အာဟ ‘‘ထမ္ဘာ ပန…ပေ… ဝဋ္ဋန္တီ’’တိ.

101. Having thus explained the determination of the four temporal items, now, to explain the determination of the allowable hut, he begins with, 'There are four allowable grounds.' Herein, `kappiyā` means they are suitable; the root is `kappa` in the sense of 'capability.' They are called `bhūmiyo` (grounds) because in them things dwelt in and things cooked in become allowable. The four grounds means the four allowable huts. Which are they? It is said: 'The one near the announcement... should be understood.' How is this to be understood? It is said: 'I allow... according to the statement.' This is said in reference to the Pāli of the Medicine Chapter (Mahāvagga 295). Here, `ussāvanantikā` is the allowable ground within which is the announcement (`uddhaṃ sāvanā`). `Gonisādikā` is where cattle rest; it is formed with the word `go` as a prefix to the root `sad` preceded by `ni`, in the sense of moving, going, and ending. `Gahapati` means given by householders; this is a third-case tatpuruṣa compound where the latter word is elided. `Sammuti` means to be appointed by a formal act. The analysis of these terms should be done thus. Herein, means in the determination of the allowable hut. 'Even without stating that' means even without stating the method mentioned in the Andhakaṭṭhakathā. By the word `pi`, he also allows such a statement. 'When it is said according to the method stated in the commentaries' means when it is said, 'We will make an allowable hut' or 'an allowable hut,' according to the method stated in the other commentaries. 'The common characteristic' means the characteristic of making an `ussāvanantikā` hut that is common to all commentaries. `Caya` means a foundation, an elevated base. 'From where one begins' means starting from a brick, a stone, or a lump of clay. 'It is not allowable below the first bricks, etc.' means that bricks and so on, being established on the ground below the first bricks, are not allowable to be established after saying, 'We will make an allowable hut,' because they are considered part of the ground. If so, why is it allowable to establish posts that are set by digging into the ground after saying thus? He says, 'But posts... are allowable.'

သံဃသန္တကမေဝါတိ [Pg.208] ဝါသတ္ထာယ ကတံ သံဃိကသေနာသနံ သန္ဓာယ ဝဒတိ. ဘိက္ခုသန္တကန္တိ ဝါသတ္ထာယ ဧဝ ကတံ ဘိက္ခုဿ ပုဂ္ဂလိကသေနာသနံ.

'Belonging only to the Saṅgha' refers to a lodging of the Saṅgha made for the purpose of dwelling. 'Belonging to a bhikkhu' means a bhikkhu's personal lodging, also made for the purpose of dwelling.

၁၀၂. မုခသန္နိဓီတိ ဣမိနာ အန္တောဝုတ္ထဒုက္ကဋမေဝ ဒီပေတိ.

102. By 'proximity to the mouth,' he indicates only the `dukkaṭa` offense for dwelling inside.

ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၂၉၅) ပန ဧဝံ ဝုတ္တံ – တံ ပန အဝတွာပီတိ ပိ-သဒ္ဒေန တထာဝစနမ္ပိ အနုဇာနာတိ. အဋ္ဌကထာသူတိ အန္ဓကဋ္ဌကထာဝိရဟိတာသု သေသဋ္ဌကထာသု. သာဓာရဏလက္ခဏန္တိ အန္ဓကဋ္ဌကထာယ သဟ သဗ္ဗဋ္ဌကထာနံ သမာနံ. စယန္တိ အဓိဋ္ဌာနံ ဥစ္စဝတ္ထုံ. ယတော ပဋ္ဌာယာတိ ယတော ဣဋ္ဌကာဒိတော ပဋ္ဌာယ စယံ အာဒိံ ကတွာ ဘိတ္တိံ ဥဋ္ဌာပေတုကာမာတိ အတ္ထော. ‘‘ထမ္ဘာ ပန ဥပရိ ဥဂ္ဂစ္ဆန္တိ, တသ္မာ ဝဋ္ဋန္တီ’’တိ ဧတေန ဣဋ္ဌကပါသာဏာ ဟေဋ္ဌာ ပတိဋ္ဌာပိယမာနာပိ ယဒိ စယတော, ဘူမိတော ဝါ ဧကင်္ဂုလမတ္တမ္ပိ ဥဂ္ဂတာ တိဋ္ဌန္တိ, ဝဋ္ဋန္တီတိ သိဒ္ဓံ ဟောတိ.

However, in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.295), it is stated thus: 'Even without saying it'—the particle `pi` also permits such a statement. `Aṭṭhakathāsu` refers to the remaining commentaries, excluding the Andhakaṭṭhakathā. `Sādhāraṇalakkhaṇa` means a characteristic common to all the commentaries, including the Andhakaṭṭhakathā. `Caya` means the foundation, or elevated base. `Yato paṭṭhāya` means from the point when, starting with bricks and so forth, one intends to raise the wall after first establishing the foundation. By this statement, 'Pillars, however, rise upward, hence they are allowable,' it is established that even if bricks or stones are being placed below, if they stand having risen even a single fingerbreadth from the foundation or the ground, they are allowable.

အာရာမောတိ ဥပစာရသီမာပရိစ္ဆိန္နော သကလော ဝိဟာရော. သေနာသနာနီတိ ဝိဟာရဿ အန္တော တိဏကုဋိအာဒိကာနိ သံဃဿ နိဝါသဂေဟာနိ. ဝိဟာရဂေါနိသာဒိကာ နာမာတိ သေနာသနဂေါနိသာဒိကာ နာမ. သေနာသနာနိ ဟိ သယံ ပရိက္ခိတ္တာနိပိ အာရာမပရိက္ခေပါဘာဝေန ‘‘ဂေါနိသာဒိကာ’’တိ ဝုတ္တာ. ‘‘ဥပဍ္ဎပရိက္ခိတ္တောပီ’’တိ ဣမိနာ တတော ဦနပရိက္ခိတ္တော ယေဘုယျေန အပရိက္ခိတ္တော နာမ, တသ္မာ အပရိက္ခိတ္တသင်္ခမေဝ ဂစ္ဆတီတိ ဒဿေတိ. ဧတ္ထာတိ ဥပဍ္ဎာဒိပရိက္ခိတ္တေ. ကပ္ပိယကုဋိ လဒ္ဓုံ ဝဋ္ဋတီတိ ဂေါနိသာဒိကာယ အဘာဝေန သေသကပ္ပိယကုဋီသု တီသု ယာ ကာစိ ကပ္ပိယကုဋိ ကာတဗ္ဗာတိ အတ္ထော.

An `ārāma` is the entire `vihāra` delimited by a boundary of proximity (`upacārasīmā`). `Senāsanāni` are the dwelling houses for the Saṅgha within the `vihāra`, such as grass huts and so on. What is named `vihāragonisādikā` is `senāsanagonisādikā`. For lodgings, even if enclosed themselves, are called `gonisādikā` due to the absence of an `ārāma` enclosure. By 'even if half-enclosed,' it is shown that what is enclosed less than that is generally considered unenclosed, and thus it is counted as unenclosed. Herein, means in a half-enclosed or similarly enclosed area. 'It is permissible to obtain an allowable hut' means that in the absence of a `gonisādikā`, any allowable hut from the remaining three may be constructed.

တေသံ ဂေဟာနီတိ ဧတ္ထ ဘိက္ခူနံ ဝါသတ္ထာယ ကတမ္ပိ ယာဝ န ဒေန္တိ, တာဝ တေသံ သန္တကံယေဝ ဘဝိဿတီတိ ဒဋ္ဌဗ္ဗံ. ဝိဟာရံ [Pg.209] ဌပေတွာတိ ဥပသမ္ပန္နာနံ ဝါသတ္ထာယ ကတံ ဂေဟံ ဌပေတွာတိ အတ္ထော. ဂေဟန္တိ နိဝါသဂေဟံ. တဒညံ ပန ဥပေါသထာဂါရာဒိ သဗ္ဗံ အနိဝါသဂေဟံ စတုကပ္ပိယဘူမိဝိမုတ္တာ ပဉ္စမီ ကပ္ပိယဘူမိ. သံဃသန္တကေပိ ဟိ ဧတာဒိသေ ဂေဟေ သုဋ္ဌု ပရိက္ခိတ္တာရာမဋ္ဌေပိ အဗ္ဘောကာသေ ဝိယ အန္တောဝုတ္ထာဒိဒေါသော နတ္ထိ. ယေန ကေနစိ ဆန္နေ ပရိစ္ဆန္နေ စ သဟသေယျပ္ပဟောနကေ ဘိက္ခုဿ, သံဃဿ ဝါ နိဝါသဂေဟေ အန္တောဝုတ္ထာဒိဒေါသော, န အညတ္ထ. တေနာဟ ‘‘ယံ ပနာ’’တိအာဒိ. တတ္ထ ‘‘သံဃိကံ ဝါ ပုဂ္ဂလိကံ ဝါ’’တိ ဣဒံ ကိဉ္စာပိ ဘိက္ခုဘိက္ခုနီနံ သာမညတော ဝုတ္တံ ဘိက္ခူနံ ပန သံဃိကံ ပုဂ္ဂလိကဉ္စ ဘိက္ခုနီနံ, တာသံ သံဃိကံ ပုဂ္ဂလိကဉ္စ ဘိက္ခူနံ ဂိဟိသန္တကဋ္ဌာနေ တိဋ္ဌတီတိ ဝေဒိတဗ္ဗံ.

Here, regarding 'their houses,' it should be understood that even if a house is made for bhikkhus to dwell in, as long as it has not been given, it will still belong to them. 'Excluding the `vihāra`' means excluding a house made for the residence of the fully ordained. 'House' means a dwelling house. But anything other than that, such as an Uposatha hall, is a non-dwelling house; it is a fifth allowable ground, exempt from the four allowable grounds. Indeed, even in such a house belonging to the Saṅgha, and even in a well-enclosed `ārāma`, there is no fault of dwelling inside and so on, just as in the open air. The fault of dwelling inside and so on occurs in a dwelling house of a bhikkhu or the Saṅgha that is roofed, enclosed, and suitable for sleeping together, but not elsewhere. Therefore, he said, 'But whatever...' and so on. Herein, although the phrase 'whether belonging to the Saṅgha or to an individual' is spoken generally of bhikkhus and bhikkhunīs, it should be understood that what belongs to the Saṅgha of bhikkhus or to an individual bhikkhu stands in the position of lay property for bhikkhunīs, and what belongs to the Saṅgha of bhikkhunīs or to an individual bhikkhunī stands in the position of lay property for bhikkhus.

မုခသန္နိဓီတိ အန္တောသန္နိဟိတဒေါသော ဟိ မုခပ္ပဝေသနနိမိတ္တံ အာပတ္တိံ ကရောတိ, နာညထာ, တသ္မာ ‘‘မုခသန္နိဓီ’’တိ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၂၉၅) ဝုတ္တောတိ.

'Proximity to the mouth': for the fault of storing inside indeed causes an offense on account of its entering the mouth, and not otherwise. Therefore, it is said, 'proximity to the mouth' (Vi. Vi. Ṭī. Mahāvagga 2.295).

တတ္ထ တတ္ထ ခဏ္ဍာ ဟောန္တီတိ ဥပဍ္ဎတော အဓိကံ ခဏ္ဍာ ဟောန္တိ. သဗ္ဗသ္မိံ ဆဒနေ ဝိနဋ္ဌေတိ တိဏပဏ္ဏာဒိဝဿပရိတ္တာယကေ ဆဒနေ ဝိနဋ္ဌေ. ဂေါပါနသီနံ ပန ဥပရိ ဝလ္လီဟိ ဗဒ္ဓဒဏ္ဍေသု ဌိတေသုပိ ဇဟိတဝတ္ထုကာ ဟောန္တိ ဧဝ. ပက္ခပါသကမဏ္ဍလန္တိ ဧကသ္မိံ ပဿေ တိဏ္ဏံ ဂေါပါနသီနံ ဥပရိ ဌိတတိဏပဏ္ဏာဒိဆဒနံ ဝုစ္စတိ.

'Here and there, they are broken' means that more than half are broken. 'When every covering is destroyed' means that the grass, leaves, and other coverings that provide protection from rain are destroyed. But as for the rafters, even if the poles bound with vines remain standing upon them, they are indeed considered abandoned. 'Pakkhapāsakamaṇḍala' means the covering of grass, leaves, and so on, placed above three rafters on one side.

၁၀၃. ‘‘အနုပသမ္ပန္နဿ ဒတွာ တဿာ’’တိအာဒိနာ အကပ္ပိယကုဋိယံ ဝုတ္ထမ္ပိ အနုပသမ္ပန္နဿ ဒိန္နေ ကပ္ပိယံ ဟောတိ, သာပေက္ခဒါနဉ္စေတ္ထ ဝဋ္ဋတိ, ပဋိဂ္ဂဟဏံ ဝိယ န ဟောတီတိ ဒဿေတိ. အန္တောပက္ကသာမံပက္ကေသု ပန ‘‘န, ဘိက္ခဝေ, အန္တောဝုတ္ထံ အန္တောပက္ကံ သာမံပက္ကံ ပရိဘုဉ္ဇိတဗ္ဗံ, ယော ပရိဘုဉ္ဇေယျ, အာပတ္တိ ဒုက္ကဋဿ. အန္တော စေ, ဘိက္ခဝေ, ဝုတ္ထံ အန္တောပက္ကံ [Pg.210] သာမံပက္ကံ, တဉ္စေ ပရိဘုဉ္ဇေယျ, အာပတ္တိ တိဏ္ဏံ ဒုက္ကဋာနံ. အန္တော စေ, ဘိက္ခဝေ, ဝုတ္ထံ အန္တောပက္ကံ အညေဟိ ပက္ကံ, တဉ္စေ ပရိဘုဉ္ဇေယျ, အာပတ္တိ ဒွိန္နံ ဒုက္ကဋာနံ. အန္တော စေ, ဘိက္ခဝေ, ဝုတ္ထံ ဗဟိပက္ကံ သာမံပက္ကံ, တဉ္စေ ပရိဘုဉ္ဇေယျ, အာပတ္တိ ဒွိန္နံ ဒုက္ကဋာနံ. ဗဟိ စေ, ဘိက္ခဝေ, ဝုတ္ထံ အန္တောပက္ကံ သာမံပက္ကံ, တဉ္စေ ပရိဘုဉ္ဇေယျ, အာပတ္တိ ဒွိန္နံ ဒုက္ကဋာနံ. အန္တော စေ, ဘိက္ခဝေ, ဝုတ္ထံ ဗဟိပက္ကံ အညေဟိ ပက္ကံ, တဉ္စေ ပရိဘုဉ္ဇေယျ, အာပတ္တိ ဒုက္ကဋဿ. ဗဟိ စေ, ဘိက္ခဝေ, ဝုတ္ထံ အန္တောပက္ကံ အညေဟိ ပက္ကံ, တဉ္စေ ပရိဘုဉ္ဇေယျ, အာပတ္တိ ဒုက္ကဋဿ. ဗဟိ စေ, ဘိက္ခဝေ, ဝုတ္ထံ ဗဟိပက္ကံ သာမံပက္ကံ, တဉ္စေ ပရိဘုဉ္ဇေယျ, အာပတ္တိ ဒုက္ကဋဿ. ဗဟိ စေ, ဘိက္ခဝေ, ဝုတ္ထံ ဗဟိပက္ကံ အညေဟိ ပက္ကံ, တဉ္စေ ပရိဘုဉ္ဇေယျ, အနာပတ္တီ’’တိ (မဟာဝ. ၂၇၄) ဝစနတော ဧကံ တိရာပတ္တိကံ, တီဏိ ဒုရာပတ္တိကာနိ, တီဏိ ဧကာပတ္တိကာနိ, ဧကံ အနာပတ္တိကန္တိ အဋ္ဌ ဟောန္တိ. တတ္ထ အန္တောဝုတ္ထန္တိ အကပ္ပိယကုဋိယံ ဝုတ္ထံ. အန္တောပက္ကေပိ ဧသေဝ နယော. သာမံပက္ကန္တိ ယံ ကိဉ္စိ အာမိသံ ဘိက္ခုဿ ပစိတုံ န ဝဋ္ဋတိ. တတ္ထ ယံ ဝတ္တဗ္ဗံ, တံ အဋ္ဌကထာယံ ဝုတ္တမေဝ.

103. By 'having given to one not fully ordained,' etc., it is shown that even if one has dwelt in an unallowable hut, if it is given to one not fully ordained, it becomes allowable; and giving with expectation is permissible here, unlike receiving. Regarding things cooked inside and by oneself: 'Monks, what has been dwelt with inside, cooked inside, or cooked by oneself should not be consumed. Whoever consumes it, commits an offense of wrong-doing. If, monks, it has been dwelt with inside, cooked inside, and cooked by oneself, and one consumes it, there is an offense of three wrong-doings. If, monks, it has been dwelt with inside and cooked inside, but cooked by others, and one consumes it, there is an offense of two wrong-doings. If, monks, it has been dwelt with inside and cooked outside, but cooked by oneself, and one consumes it, there is an offense of two wrong-doings. If, monks, it has been dwelt with outside and cooked inside, but cooked by oneself, and one consumes it, there is an offense of two wrong-doings. If, monks, it has been dwelt with inside and cooked outside, and cooked by others, and one consumes it, there is an offense of wrong-doing. If, monks, it has been dwelt with outside and cooked inside, and cooked by others, and one consumes it, there is an offense of wrong-doing. If, monks, it has been dwelt with outside and cooked outside, but cooked by oneself, and one consumes it, there is an offense of wrong-doing. If, monks, it has been dwelt with outside, cooked outside, and cooked by others, and one consumes it, there is no offense.' (Mahāvagga 274) According to this, there are eight cases: one with three offenses, three with two offenses, three with one offense, and one with no offense. Here, 'dwelt with inside' refers to dwelling in an unallowable hut. The same method applies to 'cooked inside.' 'Cooked by oneself' refers to any foodstuff that a monk is not allowed to cook. What needs to be said regarding this has already been stated in the commentary.

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus, in the Vinayālaṅkāra, which is an exposition of the Vinayasaṅgaha.

ကပ္ပိယဘူမိဝိနိစ္ဆယကထာလင်္ကာရော နာမ

The Ornament Called the 'Discourse on the Determination of Allowable Ground'.

ဧကူနဝီသတိမော ပရိစ္ဆေဒေါ.

The Nineteenth Chapter.

၂၀. ပဋိဂ္ဂဟဏဝိနိစ္ဆယကထာ

20. The Discourse on the Determination of Acceptance

၁၀၄. ဧဝံ ကပ္ပိယဘူမိဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ပဋိဂ္ဂဟဏဝိနိစ္ဆယံ ကထေတုံ ‘‘ခါဒနီယာဒိပဋိဂ္ဂါဟော’’တိအာဒိမာဟ. တတ္ထ ခါဒိယတေတိ ခါဒနီယံ, ဌပေတွာ ပဉ္စ ဘောဇနာနိ သဗ္ဗဿ အဇ္ဈောဟရိတဗ္ဗဿေတံ အဓိဝစနံ. အာဒိသဒ္ဒေန ဘောဇနီယံ [Pg.211] သင်္ဂဏှာတိ. ပဋိဂ္ဂဟဏံ သမ္ပဋိစ္ဆနံ ပဋိဂ္ဂါဟော, ခါဒနီယာဒီနံ ပဋိဂ္ဂါဟော ခါဒနီယာဒိပဋိဂ္ဂါဟော. တေနာဟ ‘‘အဇ္ဈောဟရိတဗ္ဗဿ ယဿ ကဿစိ ခါဒနီယဿ ဝါ ဘောဇနီယဿ ဝါ ပဋိဂ္ဂဟဏ’’န္တိ. ပဉ္စသု အင်္ဂေသု ဥစ္စာရဏမတ္တန္တိ ဥက္ခိပနမတ္တံ, ဣမိနာ ပဋိဂ္ဂဟိတဗ္ဗဘာရဿ ပမာဏံ ဒဿေတိ. တေနေဝ တာဒိသေန ပုရိသေန အနုက္ခိပနီယဝတ္ထုသ္မိံ ပဋိဂ္ဂဟဏံ န ရုဟတီတိ ဒီပေတိ. ‘‘ဟတ္ထပါသော’’တိ ဣမိနာ အာသန္နဘာဝံ. တေနေဝ စ ဒူရေ ဌတွာ အဘိဟရန္တဿ ပဋိဂ္ဂဟဏံ န ရုဟတီတိ ဒီပေတိ. အဘိဟာရောတိ ပရိဏာမိတဘာဝေါ, တေန စ တတြဋ္ဌကာဒီသု န ရုဟတီတိ ဒီပေတိ. ‘‘ဒေဝေါ ဝါ’’တိအာဒိနာ ဒါယကတော ပယောဂတ္တယံ ဒဿေတိ. ‘‘တဉ္စေ’’တိအာဒိနာ ပဋိဂ္ဂါဟကတော ပယောဂဒွယံ ဒဿေတိ.

104. Having thus spoken on the determination of allowable grounds, now, to speak on the determination of acceptance, he said, “The acceptance of edibles, etc.” Here, what is chewed is an 'edible'; excluding the five staple foods, this is a term for anything that can be swallowed. By the word “etc.,” staple food is included. Acceptance is receiving, a taking hold; the acceptance of edibles, etc., is 'khādanīyādipaṭiggāho.' Therefore, he said, “the acceptance of any edible or staple food whatsoever that can be swallowed.” Among the five factors, 'mere lifting' means just lifting up; by this, he shows the measure of the weight that can be accepted. By this, he indicates that acceptance is not valid in regard to an item that cannot be lifted by such a person. By 'hand-reach,' he indicates nearness. And by this, he indicates that acceptance is not valid for one offering while standing far away. 'Bringing forward' means the state of being presented; and by this, he indicates that it is not valid in regard to things already standing in that place, etc. By “a deity, or…” he shows the three kinds of action on the part of the giver. By “If that…” he shows the two kinds of action on the part of the receiver.

ဣဒါနိ တေသု ပဉ္စသု အင်္ဂေသု ဟတ္ထပါသဿ ဒုရာဇာနတာယ တံ ဒဿေတုမာဟ ‘‘တတ္ထိ’’စ္စာဒိ. တတ္ထ အဍ္ဎတေယျဟတ္ထော ဟတ္ထပါသော နာမာတိ ယောဇနာ. ‘‘တဿ ဩရိမန္တေနာ’’တိ ဣမိနာ အာကာသေ ဥဇုံ ဌတွာ ပရေန ဥက္ခိတ္တံ ဂဏှန္တဿာပိ အာသန္နင်္ဂဘူတပါဒတလတော ပဋ္ဌာယ ဟတ္ထပါသော ပရိစ္ဆိန္ဒိတဗ္ဗော, န သီသတော ပဋ္ဌာယာတိ ဒဿေတိ. တတ္ထ ‘‘ဩရိမန္တေနာ’’တိ ဣမဿ ဟေဋ္ဌိမန္တေနာတိ အတ္ထော ဂဟေတဗ္ဗော.

Now, because the hand-reach is difficult to know among these five factors, to show this, he said, “Therein,” etc. Here, the explanation is that two and a half cubits is what is called the hand-reach. By “with its near end,” he shows that even for one standing upright in the air and taking something lifted up by another, the hand-reach should be measured starting from the sole of the foot, which is the nearest part of the body, and not from the head. Here, the meaning of “with its near end” should be taken as “with its lower end.”

ဧတ္ထ စ ပဝါရဏသိက္ခာပဒဋ္ဌကထာယံ (ပါစိ. အဋ္ဌ. ၂၃၈-၂၃၉) ‘‘သစေ ပန ဘိက္ခု နိသိန္နော ဟောတိ, အာသန္နဿ ပစ္ဆိမန္တတော ပဋ္ဌာယာ’’တိအာဒိနာ ပဋိဂ္ဂါဟကာနံ အာသန္နင်္ဂဿ ပါရိမန္တတော ပဋ္ဌာယ ပရိစ္ဆေဒဿ ဒဿိတတ္တာ ဣဓာပိ အာကာသေ ဌိတဿ ပဋိဂ္ဂါဟကဿ အာသန္နင်္ဂဘူတပါဒတလဿ ပါရိမန္တဘူတတော ပဏှိပရိယန္တဿ ဟေဋ္ဌိမတလတော ပဋ္ဌာယ, ဒါယကဿ ပန ဩရိမန္တဘူတတော ပါဒင်္ဂုလဿ ဟေဋ္ဌိမပရိယန္တတော ပဋ္ဌာယ ဟတ္ထပါသော [Pg.212] ပရိစ္ဆိန္ဒိတဗ္ဗောတိ ဒဋ္ဌဗ္ဗံ. ဣမိနာဝ နယေန ဘူမိယံ နိပဇ္ဇိတွာ ဥဿီသကေ နိသိန္နဿ ဟတ္ထတော ပဋိဂ္ဂဏှန္တဿာပိ အာသန္နသီသင်္ဂဿ ပါရိမန္တဘူတတော ဂီဝန္တတော ပဋ္ဌာယေဝ ဟတ္ထပါသော မိနိတဗ္ဗော, န ပါဒတလတော ပဋ္ဌာယ. ဧဝံ နိပဇ္ဇိတွာ ဒါနေပိ ယထာနုရူပံ ဝေဒိတဗ္ဗံ. ‘‘ယံ အာသန္နတရံ အင်္ဂ’’န္တိ (ပါစိ. အဋ္ဌ. ၂၃၈-၂၃၉) ဟိ ဝုတ္တံ. အကလ္လကောတိ ဂိလာနော သဟတ္ထာ ပရိဘုဉ္ဇိတုံ အသက္ကောန္တော မုခေန ပဋိဂ္ဂဏှာတိ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၂၆၅) ပန ‘‘အကလ္လကောတိ ဂိလာနော ဂဟေတုံ ဝါ’’တိ ဧတ္တကမေဝ ဝုတ္တံ, ဧတေန အကလ္လကောတိ ဂိလာနော ဝါ အထ ဝါ ဂဟေတုံ အကလ္လကော အသမတ္ထောတိ အတ္ထော ဒဿိတော. တေနာဟ ‘‘သစေပိ နတ္ထုကရဏိယံ ဒီယမာနံ နာသာပုဋေန အကလ္လကော ဝါ မုခေန ပဋိဂ္ဂဏှာတီ’’တိ.

Here, in the commentary on the Pavāraṇā training rule (Pāc. Aṭṭha. 238-239), since it is shown by the passage beginning, “If a monk is seated, from the farthest limit of the nearest part…,” that the measurement for recipients starts from the farthest limit of the nearest part of the body, so too here, it should be understood that for a recipient standing in the air, the hand's reach is to be measured starting from the bottom surface of the heel, which is the farthest limit of the sole of the foot, the nearest part; and for the donor, starting from the bottom edge of the toes, which is the nearest limit. By this same method, for one lying down and receiving from the hand of one seated at their head, the hand's reach should be measured starting from the neck, which is the farthest limit of the nearest part, the head, and not from the sole of the foot. Thus, when giving while lying down, it should be understood appropriately. For it is said, “Whichever part is nearest” (Pāc. Aṭṭha. 238-239). An 'akallaka' is a sick person who, being unable to partake with their own hand, receives with their mouth. In the Vimativinodanī (Vi. Vi. Ṭī. Pācittiya 2.265), however, only this much is said: “An 'akallaka' is a sick person or one unable to take.” By this, the meaning is shown that an 'akallaka' is a sick person or one who is incapable, unable to take. Therefore, it is said: “Even if, when nasal medicine is being given, an unable person receives it with the nostrils or with the mouth.”

၁၀၅. ဧကဒေသေနာပီတိ အင်္ဂုလိယာ ဖုဋ္ဌမတ္တေန.

105. 'Even by a part' means by the mere touch of a finger.

တဉ္စေ ပဋိဂ္ဂဏှာတိ, သဗ္ဗံ ပဋိဂ္ဂဟိတမေဝါတိ ဝေဏုကောဋိယံ ဗန္ဓိတွာ ဌပိတတ္တာ. သစေ ဘူမိယံ ဌိတမေဝ ဃဋံ ဒါယကေန ဟတ္ထပါသေ ဌတွာ ‘‘ဃဋံ ဒဿာမီ’’တိ ဒိန္နံ ဝေဏုကောဋိယာ ဂဟဏဝသေန ပဋိဂ္ဂဏှာတိ, ဥဘယကောဋိဗဒ္ဓံ သဗ္ဗမ္ပိ ပဋိဂ္ဂဟိတမေဝ ဟောတိ. ဘိက္ခုဿ ဟတ္ထေ အပီဠေတွာ ပကတိယာ ပီဠိယမာနံ ဥစ္ဆုရသံ သန္ဓာယ ‘‘ဂဏှထာ’’တိ ဝုတ္တတ္တာ ‘‘အဘိဟာရော န ပညာယတီ’’တိ ဝုတ္တံ, ဟတ္ထပါသေ ဌိတဿ ပန ဘိက္ခုဿ အတ္ထာယ ပီဠိယမာနံ ဥစ္ဆုတော ပဂ္ဃရန္တံ ရသံ ဂဏှိတုံ ဝဋ္ဋတိ. ဒေါဏိကာယ သယံ ပဂ္ဃရန္တံ ဥစ္ဆုရသံ မဇ္ဈေ အာဝရိတွာ ဝိဿဇ္ဇိတမ္ပိ ဂဏှိတုံ ဝဋ္ဋတိ. ပဋိဂ္ဂဟဏသညာယာတိ ‘‘မဉ္စာဒိနာ ပဋိဂ္ဂဟေဿာမီ’’တိ ဥပ္ပာဒိတသညာယ, ဣမိနာ ‘‘ပဋိဂ္ဂဏှာမီ’’တိ ဝါစာယ ဝတ္တဗ္ဗကိစ္စံ နတ္ထီတိ ဒဿေတိ.

If he accepts it, all of it is considered accepted, because it has been tied and placed on a bamboo strip. If a pot standing on the ground is given by a donor standing within arm’s reach, who says, “I give this pot,” and the monk accepts it by taking hold of the bamboo strip, all of it is considered accepted since it is bound at both ends. With reference to sugarcane juice being squeezed naturally, not by the monk's hand, it was said, “no offering is apparent,” because it was said, “Take it.” However, it is allowable for a monk standing within arm’s reach to take the juice flowing from sugarcane being squeezed for his benefit. It is also allowable to take sugarcane juice flowing naturally into a trough, even if it is blocked in the middle and then released. “With the perception of receiving” means with the perception that has arisen, “I will receive it with a bed, etc.” By this it is shown that there is no need to say verbally, “I receive.”

ယတ္ထ [Pg.213] ကတ္ထစိ အဋ္ဌကထာသု, ပဒေသေသု ဝါ. အသံဟာရိမေ ဖလကေတိ ထာမမဇ္ဈိမေန အသံဟာရိယေ. ‘‘တိန္တိဏိကာဒိပဏ္ဏေသူတိ ဝစနတော သာခါသု ပဋိဂ္ဂဟဏံ ရုဟတီတိ ဒဋ္ဌဗ္ဗ’’န္တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ပါစိတ္တိယ ၃.၂၆၅) ဝုတ္တံ. ပေါရာဏဋီကာယမ္ပိ တထေဝ ဝုတ္တံ, တဒေတံ ဝိစာရေတဗ္ဗံ. အဋ္ဌကထာယဉှိ ‘‘ဘူမိယံ အတ္ထတေသု သုခုမေသု တိန္တိဏိကာဒိပဏ္ဏေသု ပဋိဂ္ဂဟဏံ န ရုဟတီ’’တိ ဝုတ္တံ. တံ တိန္တိဏိကာဒိပဏ္ဏာနံ သုခုမတ္တာ တတ္ထ ဌပိတအာမိသဿ အသဏ္ဌဟနတော ဘူမိယံ ဌပိတသဒိသတ္တာ ‘‘န ရုဟတီ’’တိ ဝုတ္တံ, တိန္တိဏိကာဒိသာခါသု ဌပိတေပိ ဧဝမေဝ သိယာ, တသ္မာ ‘‘သာခါသု ပဋိဂ္ဂဟဏံ ရုဟတီ’’တိ ဝစနံ အယုတ္တံ ဝိယ ဒိဿတိ. အဋ္ဌကထာယံ ‘‘န ရုဟတီ’’တိ ကိရိယာပဒဿ ‘‘ကသ္မာ’’တိ ဟေတုပရိယေသနေ သတိ န အညံ ပရိယေသိတဗ္ဗံ, ‘‘သုခုမေသူ’’တိ ဝုတ္တံ ဝိသေသနပဒံယေဝ ဟေတုမန္တဝိသေသနံ ဘဝတိ, တသ္မာ တိန္တိဏိကပဏ္ဏာဒီသု ပဋိဂ္ဂဟဏံ န ရုဟတိ, ကသ္မာ? တေသံ သုခုမတ္တာ. အညေသု ပန ပဒုမိနီပဏ္ဏာဒီသု ရုဟတိ, ကသ္မာ? တေသံ ဩဠာရိကတ္တာတိ ဟေတုဖလသမ္ဗန္ဓော ဣစ္ဆိတဗ္ဗောတိ ဒိဿတိ, တသ္မာ ‘‘တဒေတံ ဝိစာရေတဗ္ဗ’’န္တိ ဝုတ္တံ. တထာ ဟိ ဝုတ္တံ အဋ္ဌကထာယံ ‘‘န ဟိ တာနိ သန္ဓာရေတုံ သမတ္ထာနီတိ မဟန္တေသု ပန ပဒုမိနီပဏ္ဏာဒီသု ရုဟတီ’’တိ.

Wherever in the commentaries or in certain regions, 'on an immovable plank' means on that which is unmovable by a person of moderate strength. Because of the statement 'on tintiṇikā leaves, etc.', it should be understood that acceptance is allowable on branches, as stated in the Sāratthadīpanī (Sārattha. Ṭī. Pācittiya 3.265). The ancient commentary also states the same, and this should be examined. For the commentary says, 'Acceptance is not allowable on fine tintiṇikā leaves, etc., spread on the ground.' This is said because, due to the fineness of tintiṇikā leaves, the food placed there is not stable, being similar to placing it on the ground—hence, it is said, 'it is not allowable.' Even if placed on the branches of tintiṇikā trees, etc., the same would apply. Therefore, the statement 'acceptance is allowable on branches' seems inappropriate. In the commentary, when investigating the reason for the verb 'is not allowable,' no other reason should be sought; the qualifying phrase 'on fine' itself serves as an adjective indicating the reason. Thus, acceptance is not allowable on tintiṇikā leaves, etc. Why? Because of their fineness. But on others, like lotus leaves, it is allowable. Why? Because of their coarseness. It appears that the cause-and-effect relationship should be understood in this way. Therefore, it is said, 'this should be examined.' Thus, the commentary states: 'Indeed, they are incapable of supporting it, but on larger ones like lotus leaves, it is allowable.'

၁၀၆. ပုဉ္ဆိတွာ ပဋိဂ္ဂဟေတွာတိ ပုဉ္ဆိတေပိ ရဇနစုဏ္ဏာသင်္ကာယ သတိ ပဋိဂ္ဂဟဏတ္ထာယ ဝုတ္တံ, နာသတိ. တံ ပနာတိ ပတိတရဇံ အပ္ပဋိဂ္ဂဟေတွာ ဥပရိ ဂဟိတပိဏ္ဍပါတံ. အနာပတ္တီတိ ဒုရူပစိဏ္ဏာဒိဒေါသော နတ္ထိ. ပုဗ္ဗာဘောဂဿ အနုရူပဝသေန ‘‘အနုပသမ္ပန္နဿ ဒတွာ…ပေ… ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ယသ္မာ ပန တံ ‘‘အညဿ ဒဿာမီ’’တိ စိတ္တုပ္ပာဒမတ္တေန ပရသန္တကံ န ဟောတိ, တသ္မာ တဿ အဒတွာပိ ပဋိဂ္ဂဟေတွာ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတိ. ‘‘အနုပသမ္ပန္နဿ ဒဿာမီ’’တိအာဒိပိ ဝိနယဒုက္ကဋဿ ပရိဟာရာယ [Pg.214] ဝုတ္တံ, တထာ အကတွာ ဂဟိတေပိ ပဋိဂ္ဂဟေတွာ ပရိဘုဉ္ဇတော အနာပတ္တိယေဝ. ဘိက္ခုဿ ဒေတီတိ အညဿ ဘိက္ခုဿ ဒေတိ. ကဉ္ဇိကန္တိ ခီရရသာဒိံ ယံ ကိဉ္စိ ဒြဝံ သန္ဓာယ ဝုတ္တံ. ဟတ္ထတော မောစေတွာ ပုန ဂဏှာတိ, ဥဂ္ဂဟိတကံ ဟောတီတိ အာဟ ‘‘ဟတ္ထတော အမောစေန္တေနေဝါ’’တိ. အာလုဠေန္တာနန္တိ အာလောဠေန္တာနံ, အယမေဝ ဝါ ပါဌော. အာဟရိတွာ ဘူမိယံ ဌပိတတ္တာ အဘိဟာရော နတ္ထီတိ အာဟ ‘‘ပတ္တော ပဋိဂ္ဂဟေတဗ္ဗော’’တိ.

106. 'Having wiped and received' means that even when wiping, if there is a suspicion of dye powder, this is said for the purpose of receiving, but not if there is none. 'That indeed' refers to the almsfood taken from above, without receiving the dust that has fallen. 'There is no offense' means there is no fault such as misconduct. In accordance with the previous intention, it is said, 'Having given to one who is not fully ordained... it is allowable.' However, because it does not become the property of another merely by the arising of the thought, 'I will give it to another,' it is therefore allowable to receive and consume it even without giving it to him. The phrase 'I will give it to one who is not fully ordained,' etc., is stated to avoid a Vinaya offense of wrong-doing. Even if one takes it without doing so, for one who receives and consumes it, there is still no offense. 'Gives to a monk' means he gives to another monk. 'Gruel' is said with reference to any liquid, such as milk-whey or the like. If one releases it from the hand and takes it again, it becomes 'taken up.' Therefore, he said, 'without releasing it from the hand.' 'Of those stirring' means of those who are stirring; or this itself is the reading. Because it has been brought and placed on the ground, there is no formal presentation; thus he said, 'the bowl should be received.'

၁၀၇. ပဌမတရံ ဥဠုင်္ကတော ထေဝါ ပတ္တေ ပတန္တီတိ ဧတ္ထ ‘‘ယထာ ပဌမတရံ ပတိတထေဝေ ဒေါသော နတ္ထိ, တထာ အာကိရိတွာ အပနေန္တာနံ ပစ္ဆာ ပတိတထေဝေပိ အဘိဟဋတ္တာ နေဝတ္ထိ ဒေါသော’’တိ ဝဒန္တိ. စရုကေနာတိ ခုဒ္ဒကဘာဇနေန. ‘‘အဘိဟဋတ္တာတိ ဒီယမာနက္ခဏံ သန္ဓာယ ဝုတ္တံ. ဒတွာ အပနယနကာလေ ပန ဆာရိကာ ဝါ ဗိန္ဒူနိ ဝါ ပတန္တိ, ပုန ပဋိဂ္ဂဟေတဗ္ဗံ အဘိဟာရဿ ဝိဂတတ္တာ’’တိ ဝဒန္တိ, တံ ယထာ န ပတတိ, တထာ အပနေဿာမီတိ ပဋိဟရန္တေ ယုဇ္ဇတိ, ပကတိသညာယ အပနေန္တေ အဘိဟာရော န ဆိဇ္ဇတိ, သုပတိတံ. ပဋိဂ္ဂဟိတမေဝ ဟိ တံ ဟောတိ. မုခဝဋ္ဋိယာပိ ဂဟေတုံ ဝဋ္ဋတီတိ အဘိဟရိယမာနဿ ပတ္တဿ မုခဝဋ္ဋိယာ ဥပရိဘာဂေ ဟတ္ထံ ပသာရေတွာ ဖုသိတုံ ဝဋ္ဋတိ. ပါဒေန ပေလ္လေတွာတိ ပါဒေန ‘‘ပဋိဂ္ဂဟေဿာမီ’’တိ သညာယ အက္ကမိတွာ. ကေစီတိ အဘယဂိရိဝါသိနော. ဝစနမတ္တမေဝါတိ ပဋိဗဒ္ဓံ ပဋိဗဒ္ဓပဋိဗဒ္ဓန္တိ သဒ္ဒမတ္တမေဝ နာနံ, ကာယပဋိဗဒ္ဓမေဝ ဟောတိ, တသ္မာ တေသံ ဝစနံ န ဂဟေတဗ္ဗန္တိ အဓိပ္ပာယော. ဧသ နယောတိ ‘‘ပဋိဗဒ္ဓပဋိဗဒ္ဓမ္ပိ ကာယပဋိဗဒ္ဓမေဝါ’’တိ အယံ နယော. တထာ စ တတ္ထ ကာယပဋိဗဒ္ဓေ တပ္ပဋိဗဒ္ဓေ စ ထုလ္လစ္စယမေဝ ဝုတ္တံ.

107. Where it is said that drops fall into the bowl from the ladle first, they say: 'Just as there is no fault in the drops that fall first, so too for those who are taking it away after pouring, even if drops fall afterwards, there is no fault because it has been formally presented.' 'With a caruka' means with a small vessel. 'Because it has been formally presented' is said with reference to the moment of giving. But they say that when taking it away after giving, if ashes or drops fall, it should be received again because the formal presentation has ceased. This is proper for one who removes it thinking, 'I will remove it so that it does not fall.' If one removes it with ordinary perception, the formal presentation is not broken; it is well-fallen. Indeed, it is considered as received. 'It is also permissible to take it by the rim of the bowl' means that while the bowl is being formally presented, it is permissible to extend a hand and touch the upper part of its rim. 'Having pressed with the foot' means having stepped on it with the foot with the perception, 'I will receive it.' 'Some' means the residents of the Abhayagiri monastery. 'It is merely a word' means that 'connected' and 'connected to the connected' are merely sounds and nothing else; it is only that which is connected to the body. Therefore, the meaning is that their statement should not be accepted. 'This is the principle' means this is the principle that 'even that which is connected to the connected is only that which is connected to the body.' And so, in that case, for that which is connected to the body and that which is connected to it, only a grave offense is stated.

တေန အာဟရာပေတုန္တိ ယဿ ဘိက္ခုနော သန္တိကံ ဂတံ, တံ ‘‘ဣဓ နံ အာနေဟီ’’တိ အာဏာပေတွာ တေန အာဟရာပေတုံ ဣတရဿ ဝဋ္ဋတီတိ အတ္ထော. တသ္မာတိ ယသ္မာ မူလဋ္ဌဿေဝ [Pg.215] ပရိဘောဂေါ အနုညာတော, တသ္မာ. တံ ဒိဝသံ ဟတ္ထေန ဂဟေတွာ ဒုတိယဒိဝသေ ပဋိဂ္ဂဟေတွာ ပရိဘုဉ္ဇန္တဿ ဥဂ္ဂဟိတကပဋိဂ္ဂဟိတံ ဟောတီတိ အာဟ ‘‘အနာမသိတွာ’’တိ. အပ္ပဋိဂ္ဂဟိတတ္တာ ‘‘သန္နိဓိပစ္စယာ အနာပတ္တီ’’တိ ဝုတ္တံ. အပ္ပဋိဂ္ဂဟေတွာ ပရိဘုဉ္ဇန္တဿ အဒိန္နမုခဒွါရာပတ္တိ ဟောတီတိ အာဟ ‘‘ပဋိဂ္ဂဟေတွာ ပန ပရိဘုဉ္ဇိတဗ္ဗ’’န္တိ. ‘‘န တတော ပရန္တိ တဒဟေဝ သာမံ အပ္ပဋိဂ္ဂဟိတံ သန္ဓာယ ဝုတ္တံ, တဒဟေဝ ပဋိဂ္ဂဟိတံ ပန ပုနဒိဝသာဒီသု အပ္ပဋိဂ္ဂဟေတွာပိ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတီ’’တိ ဝဒန္တိ.

'To have it brought by him' means it is permissible for the other monk to have it brought by the monk to whom it was sent, by ordering him, 'Bring it here.' 'Therefore' means: since use is permitted only for the original recipient, therefore... For one who takes it by hand on that day and consumes it after receiving it on the second day, it becomes a case of receiving what has been taken up; therefore, he said, 'without touching.' Because it has not been received, it is stated, 'There is no offense on account of storing.' For one who consumes it without receiving it, there is an offense of taking what is not given through the mouth-door; therefore, he said, 'But it should be consumed after receiving.' They say: '“Not beyond that” is said with reference to something not received by oneself on that very day. However, what is received on that very day is permissible to consume on subsequent days even without receiving it again.'

၁၀၈. ခီယန္တီတိ ခယံ ဂစ္ဆန္တိ, တေသံ စုဏ္ဏေဟိ ထုလ္လစ္စယအပ္ပဋိဂ္ဂဟဏာပတ္တိယော န ဟောန္တီတိ အဓိပ္ပာယော. သတ္ထကေနာတိ ပဋိဂ္ဂဟိတသတ္ထကေန. နဝသမုဋ္ဌိတန္တိ ဧတေနေဝ ဥစ္ဆုအာဒီသု အဘိနဝလဂ္ဂတ္တာ အဗ္ဗောဟာရိကံ န ဟောတီတိ ဒဿေတိ. ဧသေဝ နယောတိ သန္နိဓိဒေါသာဒိံ သန္ဓာယ ဝဒတိ. တေနာဟ ‘‘န ဟီ’’တိအာဒိ. ကသ္မာ ပနေတ္ထ ဥဂ္ဂဟိတပစ္စယာ, သန္နိဓိပစ္စယာ ဝါ ဒေါသော န သိယာတိ အာဟ ‘‘န ဟိ တံ ပရိဘောဂတ္ထာယ ပရိဟရန္တီ’’တိ. ဣမိနာ စ ဗာဟိရပရိဘောဂတ္ထံ သာမံ ဂဟေတွာ ဝါ အနုပသမ္ပန္နေန ဒိန္နံ ဝါ ပရိဟရိတုံ ဝဋ္ဋတီတိ ဒီပေတိ, တသ္မာ ပတ္တသမ္မက္ခနာဒိအတ္ထံ သာမံ ဂဟေတွာ ပရိဟရိတတေလာဒိံ သစေ ပရိဘုဉ္ဇိတုကာမော ဟောတိ, ပဋိဂ္ဂဟေတွာ ပရိဘုဉ္ဇန္တဿ အနာပတ္တိ. အဗ္ဘန္တရပရိဘောဂတ္ထံ ပန သာမံ ဂဟိတံ ပဋိဂ္ဂဟေတွာ ပရိဘုဉ္ဇန္တဿ ဥဂ္ဂဟိတပဋိဂ္ဂဟဏံ ဟောတိ, အပ္ပဋိဂ္ဂဟေတွာ ပရိဘုဉ္ဇန္တဿ အဒိန္နမုခဒွါရာပတ္တိ ဟောတိ. အဗ္ဘန္တရပရိဘောဂတ္ထမေဝ အနုပသမ္ပန္နေန ဒိန္နံ ဂဟေတွာ ပရိဟရန္တဿ သိင်္ဂီလောဏကပ္ပော ဝိယ သန္နိဓိပစ္စယာ အာပတ္တိ ဟောတိ. ကေစိ ပန ‘‘ထာမမဇ္ဈိမဿ ပုရိသဿ ဥစ္စာရဏမတ္တံ ဟောတီတိအာဒိနာ ဝုတ္တပဉ္စင်္ဂသမ္ပတ္တိယာ ပဋိဂ္ဂဟဏဿ ရုဟဏတော ဗာဟိရပရိဘောဂတ္ထမ္ပိ သစေ အနုပသမ္ပန္နေဟိ ဒိန္နံ ဂဏှာတိ, ပဋိဂ္ဂဟိတမေဝါ’’တိ [Pg.216] ဝဒန္တိ. ဧဝံ သတိ ဣဓ ဗာဟိရပရိဘောဂတ္ထံ အနုပသမ္ပန္နေန ဒိန္နံ ဂဟေတွာ ပရိဟရန္တဿ သန္နိဓိပစ္စယာ အာပတ္တိ ဝတ္တဗ္ဗာ သိယာ. ‘‘န ဟိ တံ ပရိဘောဂတ္ထာယ ပရိဟရန္တီ’’တိ စ န ဝတ္တဗ္ဗံ, တသ္မာ ဗာဟိရပရိဘောဂတ္ထံ ဂဟိတံ ပဋိဂ္ဂဟိတံ နာမ န ဟောတီတိ ဝေဒိတဗ္ဗံ.

108. 'They are depleted' means they go to destruction. The meaning is that from their powders, offenses of grave offense and of non-receiving do not arise. 'With a knife' means with a formally received knife. 'Newly arisen': by this he shows that because of the fresh stickiness in sugarcane, etc., it is not considered unusable. 'This is the same principle': he says this with reference to the fault of storing, etc. Hence, he says, 'For it is not...,' etc. Why would there be no fault here on account of being taken up or on account of storing? He says: 'For they do not carry it around for the purpose of consumption.' By this, he clarifies that it is permissible to carry around for external use what one has taken oneself or what has been given by one who is not fully ordained. Therefore, if one wishes to consume oil, etc., that has been taken by oneself for the purpose of smearing a bowl, there is no offense for one who receives it and consumes it. However, for one who takes something by oneself for internal consumption and consumes it after receiving it, it is a case of receiving what has been taken up. For one who consumes it without receiving it, there is an offense of taking what is not given through the mouth-door. For one who carries around for internal consumption what has been given by one who is not fully ordained, there is an offense on account of storing, like the allowance for salt in a horn. Some, however, say: 'Because receiving is established by the fivefold completeness stated in the passage beginning, “It is the amount a man of medium strength can lift,” even if one takes for external use what has been given by those not fully ordained, it is considered received.' If this were so, then in this case, an offense on account of storing would have to be stated for one who carries around for external use what has been given by one who is not fully ordained. And the statement, 'For they do not carry it around for the purpose of consumption,' should not be said. Therefore, it should be understood that what is taken for external use is not considered as received.

ယဒိ ဧဝံ ပဉ္စသု ပဋိဂ္ဂဟဏင်္ဂေသု ‘‘ပရိဘောဂတ္ထာယာ’’တိ ဝိသေသနံ ဝတ္တဗ္ဗန္တိ? န ဝတ္တဗ္ဗံ. ပဋိဂ္ဂဟဏဉှိ ပရိဘောဂတ္ထမေဝ ဟောတီတိ ‘‘ပရိဘောဂတ္ထာယာ’’တိ ဝိသုံ အဝတွာ ‘‘တဉ္စေ ဘိက္ခု ကာယေန ဝါ ကာယပဋိဗဒ္ဓေန ဝါ ပဋိဂ္ဂဏှာတီ’’တိ ဧတ္တကမေဝ ဝုတ္တံ. အပရေ ပန ‘‘သတိပိ ပဋိဂ္ဂဟဏေ ‘န ဟိ တံ ပရိဘောဂတ္ထာယ ပရိဟရန္တီ’တိ ဣဓ အပရိဘောဂတ္ထာယ ပရိဟရဏေ အနာပတ္တိ ဝုတ္တာ’’တိ ဝဒန္တိ. တေန စ ပဋိဂ္ဂဟဏင်္ဂေသု ပဉ္စသု သမိဒ္ဓေသု အဇ္ဈောဟရိတုကာမတာယ ဂဟိတမေဝ ပဋိဂ္ဂဟိတံ နာမ ဟောတိ အဇ္ဈောဟရိတဗ္ဗေသုယေဝ ပဋိဂ္ဂဟဏဿ အနုညာတတ္တာတိ ဒဿေတိ. တထာ ဗာဟိရပရိဘောဂတ္ထာယ ဂဟေတွာ ဌပိတတေလာဒိံ အဇ္ဈောဟရိတုကာမတာယ သတိ ပဋိဂ္ဂဟေတွာ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတီတိ ဒဿေတိ. ဥဒုက္ခလမုသလာဒီနိ ခီယန္တီတိ ဧတ္ထ ဥဒုက္ခလမုသလာနံ ခယေန ပိသိတကောဋ္ဋိတဘေသဇ္ဇေသု သစေ အာဂန္တုကဝဏ္ဏော ပညာယတိ, န ဝဋ္ဋတိ. သုဒ္ဓံ ဥဒကံ ဟောတီတိ ရုက္ခသာခါဒီဟိ ဂဠိတွာ ပတနဥဒကံ သန္ဓာယ ဝုတ္တံ.

If so, should the qualification 'for the purpose of use' be stated in the five factors of receiving? It should not be stated. For receiving is solely for the purpose of use. Therefore, without separately stating 'for the purpose of use,' only this much is said: 'If a monk receives it with the body or with what is connected to the body.' Others, however, say, 'Even though there is receiving, here it is stated that there is no offense when carrying it around not for the purpose of use, as in 'For they do not carry it around for the purpose of use'.' Thus, when all five factors of receiving are complete, it shows that only what is taken with the intention to consume is called 'received,' because receiving is permitted only for what is to be consumed. Similarly, it is shown that if oil, etc., taken for external use is set aside, and later one has the intention to consume it, it is permissible to receive it and consume it. Regarding the mortar and pestle wearing out—here, if an adventitious color appears in ground or pounded medicines due to the wear of the mortar and pestle, it is not permissible. 'Pure water' refers to water that has fallen by dripping from tree branches, etc., and is said with reference to it.

၁၀၉. ပတ္တော ဝါဿ ပဋိဂ္ဂဟေတဗ္ဗောတိ ဧတ္ထာပိ ပတ္တဂတံ ဆုပိတွာ ဒေန္တဿ ဟတ္ထေ လဂ္ဂေန အာမိသေန ဒေါသာဘာဝတ္ထံ ပတ္တပဋိဂ္ဂဟဏန္တိ အဗ္ဘန္တရပရိဘောဂတ္ထမေဝ ပတ္တပဋိဂ္ဂဟဏံ ဝေဒိတဗ္ဗံ. ယံ သာမဏေရဿ ပတ္တေ ပတတိ…ပေ… ပဋိဂ္ဂဟဏံ န ဝိဇဟတီတိ ဧတ္ထ ပုနပ္ပုနံ ဂဏှန္တဿ အတ္တနော ပတ္တေ ပက္ခိတ္တမေဝ အတ္တနော သန္တကန္တိ သန္နိဋ္ဌာနကရဏတော ဟတ္ထဂတံ ပဋိဂ္ဂဟဏံ န ဝိဇဟတိ. ပရိစ္ဆိန္ဒိတွာ ဒိန္နံ ပန ဂဏှန္တဿ ဂဟဏသမယေယေဝ အတ္တနော သန္တကန္တိ သန္နိဋ္ဌာနဿ ကတတ္တာ [Pg.217] ဟတ္ထဂတံ ပဋိဂ္ဂဟဏံ ဝိဇဟတိ. ကေသဉ္စိ အတ္ထာယ ဘတ္တံ ပက္ခိပတီတိ ဧတ္ထ အနုပသမ္ပန္နဿ အတ္ထာယ ပက္ခိပန္တေပိ အာဂန္တွာ ဂဏှိဿတီတိ သယမေဝ ပက္ခိပိတွာ ဌပနတော ပဋိဂ္ဂဟဏံ န ဝိဇဟတိ. အနုပသမ္ပန္နဿ ဟတ္ထေ ပက္ခိတ္တံ ပန အနုပသမ္ပန္နေနေဝ ဌပိတံ နာမ ဟောတီတိ ပဋိဂ္ဂဟဏံ ဝိဇဟတိ ပရိစ္စတ္တဘာဝတော. တေန ဝုတ္တံ ‘‘သာမဏေရ…ပေ… ပရိစ္စတ္တတ္တာ’’တိ. ကေသဉ္စီတိအာဒီသု အနုပသမ္ပန္နာနံ အတ္ထာယ ကတ္ထစိ ဌပိယမာနမ္ပိ ဟတ္ထတော မုတ္တမတ္တေ ဧဝ ပဋိဂ္ဂဟဏံ န ဝိဇဟတိ, အထ ခေါ ဘာဇနေ ပတိတမေဝ ပဋိဂ္ဂဟဏံ ဝိဇဟတိ. ဘာဇနဉ္စ ဘိက္ခုနာ ပုနဒိဝသတ္ထာယ အပေက္ခိတမေဝါတိ တဂ္ဂတမ္ပိ အာမိသံ ဒုဒ္ဓေါတပတ္တဂတံ ဝိယ ပဋိဂ္ဂဟဏံ ဝိဇဟတီတိ သင်္ကာယ ‘‘သာမဏေရဿ ဟတ္ထေ ပက္ခိပိတဗ္ဗ’’န္တိ ဝုတ္တန္တိ ဝေဒိတဗ္ဗံ. ဤဒိသေသု ဟိ ယုတ္တိ န ဂဝေသိတဗ္ဗာ, ဝုတ္တနယေနေဝ ပဋိပဇ္ဇိတဗ္ဗံ.

109. 'Or it should be received by his bowl'—here too, the receiving by bowl is to be understood as being only for internal use, so that there is no fault on account of the food that adheres to the hand of the giver when he touches what is in the bowl. Where it is said, 'What falls into a novice's bowl... the act of receiving is not abandoned,' for one who takes repeatedly, the act of receiving by hand is not abandoned because what is placed in one's own bowl is determined to be one's own property. However, when something is given after being clearly designated, the act of receiving by hand is abandoned because the determination that it is one's own property is made at the moment of taking. Where it is said, 'Food is placed for the sake of certain others,' even if placed for the sake of an unordained person, the act of receiving is not abandoned because it is set aside by oneself with the intention that they will come and take it. But if placed in the hand of an unordained person, it is considered as having been placed by the unordained person; thus, the act of receiving is abandoned due to the state of relinquishment. Therefore, it is said, 'A novice... because it has been relinquished.' In cases like 'for certain others,' even if placed somewhere for the sake of unordained persons, the act of receiving is not abandoned merely by being released from the hand; however, if it falls into a vessel, the act of receiving is abandoned. And since a monk intends to use a vessel again the next day, it is to be understood that due to the doubt that the receiving of the food that has gone into it is abandoned, just as it is for that which has gone into an unwashed bowl, it is said, 'It should be placed in the novice's hand.' In such cases, one should not seek further reasoning but proceed according to the stated method.

၁၁၀. ပတ္တဂတာ ယာဂူတိ ဣမိနာ ပတ္တမုခဝဋ္ဋိယာ ဖုဋ္ဌေပိ ကုဋေ ယာဂု ပဋိဂ္ဂဟိတာ, ဥဂ္ဂဟိတာ ဝါ န ဟောတိ ဘိက္ခုနော အနိစ္ဆာယ ဖုဋ္ဌတ္တာတိ ဒဿေတိ. အာရောပေတီတိ ဟတ္ထံ ဖုသာပေတိ. ပဋိဂ္ဂဟဏူပဂံ ဘာရံ နာမ ထာမမဇ္ဈိမဿ ပုရိသဿ ဥက္ခေပါရဟံ. ကိဉ္စာပိ အဝိဿဇ္ဇေတွာဝ အညေန ဟတ္ထေန ပိဒဟန္တဿ ဒေါသော နတ္ထိ, တထာပိ န ပိဒဟိတဗ္ဗန္တိ အဋ္ဌကထာပမာဏေနေဝ ဂဟေတဗ္ဗံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၂၆၅) ပန ‘‘န ပိဒဟိတဗ္ဗန္တိ ဟတ္ထတော မုတ္တံ သန္ဓာယ ဝုတ္တံ, ဟတ္ထဂတံ ပန ဣတရေန ဟတ္ထေန ပိဒဟတော, ဟတ္ထတော မုတ္တမ္ပိ ဝါ အဖုသိတွာ ဥပရိ ပိဓာနံ ပါတေန္တဿ န ဒေါသော’’တိ ဝုတ္တံ.

110. 'Gruel in a bowl'—by this, it shows that even if the pot is touched by the rim of the bowl, the gruel is not received or taken up, because it was touched without the monk's wish. 'Causes to lift' means causes the hand to touch. A load suitable for receiving is what a man of average strength can lift. Although there is no offense in covering it with the other hand without releasing it, still 'it should not be covered' is to be understood according to the authority of the commentary. However, in the Vimativinodanī (Vin. Vi. Ṭī. Pācittiya 2.265), it is said: ''It should not be covered'—this refers to something released from the hand. But if what is in the hand is covered by the other hand, or if a cover is dropped over what has been released from the hand without touching it, there is no offense.'

၁၁၁. ပဋိဂ္ဂဏှာတီတိ ဆာယတ္ထာယ ဥပရိ ဓာရိယမာနာ မဟာသာခါ ယေန ကေနစိ ဆိဇ္ဇေယျ, တတ္ထ လဂ္ဂရဇံ မုခေ ပါတေယျ ဝါတိ ကပ္ပိယံ ကာရာပေတွာ ပဋိဂ္ဂဏှာတိ.

111. 'Receives' means: a large branch being held above for shade might be broken by some means, and dust adhering to it might fall into the mouth; therefore, having had it made allowable, one receives it.

မစ္ဆိကဝါရဏတ္ထန္တိ [Pg.218] ဧတ္ထ ‘‘သစေပိ သာခါယ လဂ္ဂရဇံ ပတ္တေ ပတတိ, သုခေန ပရိဘုဉ္ဇိတုံ သက္ကာတိ သာခါယ ပဋိဂ္ဂဟိတတ္တာ အဗ္ဘန္တရပရိဘောဂတ္ထမေဝိဓ ပဋိဂ္ဂဟဏန္တိ မူလပဋိဂ္ဂဟဏမေဝ ဝဋ္ဋတီ’’တိ ဝုတ္တံ. အပရေ ပန ‘‘မစ္ဆိကဝါရဏတ္ထန္တိ ဝစနမတ္တံ ဂဟေတွာ ဗာဟိရပရိဘောဂတ္ထံ ဂဟိတ’’န္တိ ဝဒန္တိ. ကုဏ္ဍကေတိ မဟာဃဋေ. တသ္မိမ္ပီတိ စာဋိဃဋေပိ. အနုပသမ္ပန္နံ ဂါဟာပေတွာတိ တမေဝ အဇ္ဈောဟရဏီယံ ဘဏ္ဍံ အနုပသမ္ပန္နေန ဂါဟာပေတွာ.

“To prevent flies”—here, it is stated: “Even if dust clinging to a branch falls into the bowl, it can still be comfortably consumed because the branch was received; this receiving here is for internal use, therefore only the root receiving is valid.” But others say, “Taking only the words ‘to prevent flies,’ it is received for external use.” “Kuṇḍaka” means a large pot. “Tasmimpi” means even in that small pot or jar. “Having an unordained person take it” means having that very consumable item taken by an unordained person.

ထေရဿ ပတ္တံ ဒုတိယတ္ထေရဿာတိ ‘‘ထေရဿ ပတ္တံ မယှံ ဒေထာ’’တိ တေန အတ္တနော ပရိစ္စဇာပေတွာ ဒုတိယတ္ထေရဿ ဒေတိ. တုယှံ ယာဂုံ မယှံ ဒေဟီတိ ဧတ္ထ ဧဝံ ဝတွာ သာမဏေရဿ ပတ္တံ ဂဟေတွာ အတ္တနောပိ ပတ္တံ တဿ ဒေတိ. ဧတ္ထ ပနာတိ ‘‘ပဏ္ဍိတော သာမဏေရော’’တိအာဒိပတ္တပရိဝတ္တနကထာယံ. ကာရဏံ ဥပပရိက္ခိတဗ္ဗန္တိ ယထာ မာတုအာဒီနံ တေလာဒီနိ ဟရန္တော တထာရူပေ ကိစ္စေ အနုပသမ္ပန္နေန အပရိဝတ္တေတွာဝ ပရိဘုဉ္ဇိတုံ လဘတိ, ဧဝမိဓ ပတ္တပရိဝတ္တနံ အကတွာ ပရိဘုဉ္ဇိတုံ ကသ္မာ န လဘတီတိ ကာရဏံ ဝီမံသိတဗ္ဗန္တိ အတ္ထော. ဧတ္ထ ပန ‘‘သာမဏေရေဟိ ဂဟိတတဏ္ဍုလေသု ပရိက္ခီဏေသု အဝဿံ အမှာကံ သာမဏေရာ သင်္ဂဟံ ကရောန္တီတိ စိတ္တုပ္ပတ္တိ သမ္ဘဝတိ, တသ္မာ တံ ပရိဝတ္တေတွာဝ ပရိဘုဉ္ဇိတဗ္ဗံ. မာတာပိတူနံ အတ္ထာယ ပန ဆာယတ္ထာယ ဝါ ဂဟဏေ ပရိဘောဂါသာ နတ္ထိ, တသ္မာ တံ ဝဋ္ဋတီ’’တိ ကာရဏံ ဝဒန္တိ. တေနေဝ အာစရိယဗုဒ္ဓဒတ္တတ္ထေရေနပိ ဝုတ္တံ –

'The bowl of the elder to the second elder' means, saying, 'Give the elder’s bowl to me,' he has it relinquished by him and then gives it to the second elder. 'Give your gruel to me'—here, having said so, he takes the novice’s bowl and also gives his own bowl to him. 'Here, however' refers to the discussion on exchanging bowls, such as 'the wise novice,' etc. 'The reason should be investigated' means: the reason should be examined as to why, just as when one brings oil, etc., for one’s mother or others, in such a task one is permitted to consume it without exchanging with an unordained person, so here it is not permissible to consume without exchanging bowls. Here, however, they say the reason is: 'When the rice taken by novices runs out, the thought may arise, ‘Surely our novices are helping us.’ Therefore, it should be consumed only after exchanging. But when taking for the sake of one’s parents or for shade, there is no expectation of personal use, so that is permissible.' For this very reason, the Elder Ācariya Buddhādatta also said—

‘‘မာတာပိတူနမတ္ထာယ, တေလာဒိံ ဟရတောပိ စ;

သာခံ ဆာယာဒိအတ္ထာယ, ဣမဿ န ဝိသေသတာ.

“For one who brings oil and the like for the sake of his parents, or a branch for the sake of shade and so on, for this one there is no distinction.

‘‘တသ္မာ ဟိဿ ဝိသေသဿ, စိန္တေတဗ္ဗံ တု ကာရဏံ;

တဿ သာလယဘာဝံ တု, ဝိသေသံ တက္ကယာမဟ’’န္တိ.

“Therefore, the reason for his distinction should be considered; we conjecture that the distinction is his state of being attached.”

ဣဒမေဝေတ္ထ [Pg.219] ယုတ္တတရံ အဝဿံ တထာဝိဓဝိတက္ကုပ္ပတ္တိယာ သမ္ဘဝတော. န ဟိ သက္ကာ ဧတ္ထ ဝိတက္ကံ သောဓေတုန္တိ. မာတာဒီနံ အတ္ထာယ ဟရဏေ ပန နာဝဿံ တထာဝိဓဝိတက္ကုပ္ပတ္တီတိ သက္ကာ ဝိတက္ကံ သောဓေတုံ. ယတ္ထ ဟိ ဝိတက္ကံ သောဓေတုံ သက္ကာ, တတ္ထ နေဝတ္ထိ ဒေါသော. တေနေဝ ဝက္ခတိ ‘‘သစေ ပန သက္ကောတိ ဝိတက္ကံ သောဓေတုံ, တတော လဒ္ဓံ ခါဒိတုမ္ပိ ဝဋ္ဋတီ’’တိ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၂၆၅) ပန ‘‘ဧတ္ထ ပနာတိ ပတ္တပရိဝတ္တနေ. ကာရဏန္တိ ဧတ္ထ ယထာ သာမဏေရာ ဣတော အမှာကမ္ပိ ဒေန္တီတိ ဝိတက္ကော ဥပ္ပဇ္ဇတိ, န တထာ အညတ္ထာတိ ကာရဏံ ဝဒန္တိ, တဉ္စ ယုတ္တံ. ယဿ ပန တာဒိသော ဝိတက္ကော နတ္ထိ, တေန အပရိဝတ္တေတွာပိ ဘုဉ္ဇိတုံ ဝဋ္ဋတီ’’တိ ဝုတ္တံ.

This is more fitting here because the arising of such a thought is certainly possible. Indeed, it is not possible to purify the thought in this case. However, when bringing something for the sake of one’s mother and others, the arising of such a thought is not certain, so it is possible to purify the thought. Wherever it is possible to purify the thought, there is no fault. Therefore, it will be said: “But if one is able to purify the thought, then it is permissible to eat what is obtained.” In the Vimativinodanī (Vi. Vi. Ṭī. Pācittiya 2.265), however, it is stated: “'Here, however' refers to the exchange of bowls. 'Reason'—here, the reason they give is that the thought arises, 'The novices give to us also from this,' which is not so elsewhere, and that is fitting. But for one for whom such a thought does not arise, it is permissible to eat without exchanging.”

၁၁၂. နိစ္စာလေတုန္တိ စာလေတွာ ပါသာဏသက္ခရာဒိအပနယနံ ကာတုံ. ဥဒ္ဓနံ အာရောပေတဗ္ဗန္တိ အနဂ္ဂိကံ ဥဒ္ဓနံ သန္ဓာယ ဝုတ္တံ. ဥဒ္ဓနေ ပစ္စမာနဿ အာလုဠနေ ဥပရိ အပက္ကတဏ္ဍုလာ ဟေဋ္ဌာ ပဝိသိတွာ ပစ္စန္တီတိ အာဟ ‘‘သာမံပါကဉ္စေဝ ဟောတီ’’တိ.

112. “Niccāletun”ti means to shake and remove stones, gravel, and so forth. “Uddhanaṃ āropetabban”ti is said with reference to a hearth without fire. When something is being cooked in the hearth, during the stirring, the uncooked rice grains on top enter below and get cooked—hence it is said, “And it cooks by itself.”

၁၁၃. အာဓာရကေ ပတ္တော ဌပိတောတိ အပ္ပဋိဂ္ဂဟိတာမိသော ပတ္တော ပုန ပဋိဂ္ဂဟဏတ္ထာယ ဌပိတော. စာလေတီတိ ဝိနာ ကာရဏံ စာလေတိ, သတိပိ ကာရဏေ ဘိက္ခူနံ ပရိဘောဂါရဟံ စာလေတုံ န ဝဋ္ဋတိ. ကိဉ္စာပိ ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, အမနုဿိကာဗာဓေ အာမကမံသံ အာမကလောဟိတ’’န္တိ (မဟာဝ. ၂၆၄) တာဒိသေ အာဗာဓေ အတ္တနော အတ္ထာယ အာမကမံသပဋိဂ္ဂဟဏံ အနုညာတံ, ‘‘အာမကမံသပဋိဂ္ဂဟဏာ ပဋိဝိရတော ဟောတီ’’တိ (ဒီ. နိ. ၁.၁၀, ၁၉၄) စ သာမညတော ပဋိက္ခိတ္တံ, တထာပိ အတ္တနော, အညဿ ဝါ ဘိက္ခုနော အတ္ထာယ အဂ္ဂဟိတတ္တာ ‘‘သီဟဝိဃာသာဒိံ…ပေ… ဝဋ္ဋတီ’’တိ ဝုတ္တံ. သက္ကောတိ ဝိတက္ကံ သောဓေတုန္တိ ‘‘မယှမ္ပိ ဒေတီ’’တိ ဝိတက္ကဿ အနုပ္ပန္နဘာဝံ သလ္လက္ခေတုံ သက္ကောတိ[Pg.220], ‘‘သာမဏေရဿ ဒဿာမီ’’တိ သုဒ္ဓစိတ္တေန မယာ ဂဟိတန္တိ ဝါ သလ္လက္ခေတုံ သက္ကောတိ. သစေ ပန မူလေပိ ပဋိဂ္ဂဟိတံ ဟောတီတိ ဧတ္ထ ‘‘ဂဟေတွာ ဂတေ မယှမ္ပိ ဒဒေယျုန္တိ သညာယ သစေ ပဋိဂ္ဂဟိတံ ဟောတီ’’တိ ဝဒန္တိ.

113. The bowl placed on a stand means the bowl with unaccepted food is placed for the purpose of being received again. To shake it means to shake it without reason; even with a reason, it is not permissible to shake what is fit for the monks’ use. Although it is permitted to receive raw meat and raw blood for one’s own benefit in cases of afflictions caused by non-humans, as stated in the Mahāvagga (264), and though receiving raw meat is generally prohibited, as in the Dīgha Nikāya (1.10, 194), here, since it is not taken for oneself or another monk’s benefit, it is said, “Lion’s leavings, etc., are permissible.” One can purify the thought means one can recognize the non-arisen state of the thought, “He will give to me too,” or one can discern with a pure mind, “I have taken it to give to the novice.” But if it was received even at the beginning, they say, “If it was received with the perception, ‘When he who has taken it has gone, he might give to me too.’”

၁၁၄. ကောဋ္ဌာသေ ကရောတီတိ ‘‘ဘိက္ခူ သာမဏေရာ စ အတ္တနော အတ္တနော အဘိရုစိတံ ကောဋ္ဌာသံ ဂဏှန္တူ’’တိ သဗ္ဗေသံ သမကေ ကောဋ္ဌာသေ ကရောတိ. ဂဟိတာဝသေသန္တိ သာမဏေရေဟိ ဂဟိတကောဋ္ဌာသတော အဝသေသံ. ဂဏှိတွာတိ ‘‘မယှံ ဣဒံ ဂဏှိဿာမီ’’တိ ဂဟေတွာ. ဣဓ ဂဟိတာဝသေသံ နာမ တေန ဂဏှိတွာ ပုန ဌပိတံ.

114. “Koṭṭhāse karotī”ti means making portions, that is, “Let the monks and novices each take their preferred portion,” thus making equal portions for all. “Gahitāvasesan”ti refers to what remains from the portions taken by the novices. “Gaṇhitvā”ti means having taken, thinking, “I will take this for myself.” Here, “gahitāvasesaṃ” means what was taken by him and then put back again.

ပဋိဂ္ဂဟေတွာတိ တဒဟု ပဋိဂ္ဂဟေတွာ. တေနေဝ ‘‘ယာဝကာလိကေန ယာဝဇီဝိကသံသဂ္ဂေ ဒေါသော နတ္ထီ’’တိ ဝုတ္တံ. သစေ ပန ပုရိမဒိဝသေ ပဋိဂ္ဂဟေတွာ ဌပိတာ ဟောတိ, သာမိသေန မုခေန တဿာ ဝဋ္ဋိယာ ဓူမံ ပိဝိတုံ န ဝဋ္ဋတိ. သမုဒ္ဒေါဒကေနာတိ အပ္ပဋိဂ္ဂဟိတသမုဒ္ဒေါဒကေန.

Having received means having received it that day. Therefore, it is said, “There is no offense in mixing a short-term allowable with a life-long allowable.” But if it was received and set aside the previous day, it is not proper to drink the smoke from that wick with a mouth that has food. “With seawater” means with unreceived seawater.

ဟိမကရကာ နာမ ကဒါစိ ဝဿောဒကေန သဟ ပတနကာ ပါသာဏလေခါ ဝိယ ဃနီဘူတာ ဥဒကဝိသေသာ, တေသု ပဋိဂ္ဂဟဏကိစ္စံ နတ္ထိ. တေနာဟ ‘‘ဥဒကဂတိကာ ဧဝါ’’တိ. ယသ္မာ ကတကဋ္ဌိ ဥဒကံ ပသာဒေတွာ ဝိသုံ တိဋ္ဌတိ, တသ္မာ ‘‘အဗ္ဗောဟာရိက’’န္တိ ဝုတ္တံ. ဣမိနာ အပ္ပဋိဂ္ဂဟိတာပတ္တီဟိ အဗ္ဗောဟာရိကံ, ဝိကာလဘောဇနာပတ္တီဟိပိ အဗ္ဗောဟာရိကန္တိ ဒဿေတိ. လဂ္ဂတီတိ သုက္ခေ မုခေ စ ဟတ္ထေ စ မတ္တိကာဝဏ္ဏံ ဒဿေန္တံ လဂ္ဂတိ. ဗဟလန္တိ ဟတ္ထမုခေသု အလဂ္ဂနကမ္ပိ ပဋိဂ္ဂဟေတဗ္ဗံ.

Hailstones, sometimes falling with rainwater, are a special kind of water, solidified like lines on a stone. There is no obligation to accept them. Therefore, it is said, “They are of the nature of water.” Because kataka powder, having clarified the water, remains separate, it is called “not a consumable item.” By this, he shows that it is not considered a consumable with regard to the offense of not receiving, nor with regard to the offense of eating at the wrong time. “Clings” means it clings, showing a clay color on a dry mouth or hand. “Thick” means even if it does not cling to the hands or mouth, it should be accepted.

ဝါသမတ္တန္တိ ရေဏုခီရာဘာဝံ ဒဿေတိ. ပါနီယံ ဂဟေတွာတိ အတ္တနောယေဝ အတ္ထာယ ဂဟေတွာ. သစေ ပန ပီတာဝသေသကံ တတ္ထေဝ အာကိရိဿာမီတိ ဂဏှာတိ, ပုန ပဋိဂ္ဂဟဏကိစ္စံ [Pg.221] နတ္ထိ. အာကိရတိ, ပဋိဂ္ဂဟေတဗ္ဗန္တိ ပုပ္ဖရသဿ ပညာယနတော ဝုတ္တံ. ဝိက္ခမ္ဘေတွာတိ ဝိယူဟိတွာ, အပနေတွာတိ အတ္ထော.

“Just for scent” indicates the absence of pollen and milk-sap. “Having taken drinking water” means taking it for one’s own purpose. But if one takes it thinking, “I will scatter the leftover drink right there,” there is no need for a further act of receiving. “He scatters” and “it should be received” are said because flower juice is discernible. “Having dispersed” means having pushed away or removed—this is the meaning.

၁၁၅. မဟာဘူတေသူတိ ပါဏသရီရသန္နိဿိတေသု ပထဝီအာဒိမဟာဘူတေသု. သဗ္ဗံ ဝဋ္ဋတီတိ အတ္တနော ပရေသဉ္စ သရီရသန္နိဿိတံ သဗ္ဗံ ဝဋ္ဋတိ, အကပ္ပိယမံသာနုလောမတာယ ထုလ္လစ္စယာဒိံ န ဇနေတီတိ အဓိပ္ပာယော. ပတတီတိ အတ္တနော သရီရတော ဆိဇ္ဇိတွာ ပတတိ. ‘‘ရုက္ခတော ဆိန္ဒိတွာ’’တိ ဝုတ္တတ္တာ မတ္တိကတ္ထာယ ပထဝိံ ခဏိတုံ, အညမ္ပိ ယံ ကိဉ္စိ မူလပဏ္ဏာဒိဝိသဘေသဇ္ဇံ ဆိန္ဒိတွာ ဆာရိကံ အကတွာပိ အပ္ပဋိဂ္ဂဟိတမ္ပိ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတီတိ ဒဋ္ဌဗ္ဗံ.

115. “In the great elements” means in the great elements beginning with earth that are connected with the bodies of living beings. “All is allowable” means everything connected with one’s own body or the bodies of others is allowable; the intention is that it does not give rise to a grave offense and so on, by being similar to unallowable meat. “Falls” means it falls, having been severed from one’s own body. Because it is said, “Having cut from a tree,” it should be understood that it is allowable to dig earth for clay, and also to use any other root, leaf, or specific medicinal substance, having cut it, even if not made into ash and even if not received.

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha.

ပဋိဂ္ဂဟဏဝိနိစ္ဆယကထာလင်္ကာရော နာမ

Named ‘The Ornament of the Discourse on the Determination of Acceptance’

ဝီသတိမော ပရိစ္ဆေဒေါ.

The Twentieth Chapter.

၂၁. ပဝါရဏာဝိနိစ္ဆယကထာ

21. The Discourse on the Determination of Pavāraṇā

၁၁၆. ဧဝံ ပဋိဂ္ဂဟဏဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ပဝါရဏာဝိနိစ္ဆယံ ကထေတုံ ‘‘ပဋိက္ခေပပဝါရဏာ’’တိအာဒိမာဟ. တတ္ထ ပဋိက္ခိပနံ ပဋိက္ခေပေါ, အသမ္ပဋိစ္ဆနန္တိ အတ္ထော. ပဝါရိယတေ ပဝါရဏာ, ပဋိသေဓနန္တျတ္ထော. ပဋိက္ခေပသင်္ခါတာ ပဝါရဏာ ပဋိက္ခေပပဝါရဏာ. အထ ဝါ ပဋိက္ခေပဝသေန ပဝါရဏာ ပဋိက္ခေပပဝါရဏာ. ပဉ္စန္နံ ဘောဇနာနံ အညတရံ ဘုဉ္ဇန္တဿ အညသ္မိံ ဘောဇနေ အဘိဟဋေ ပဋိက္ခေပသင်္ခါတာ ပဝါရဏာတိ သမ္ဗန္ဓော.

116. Having thus discussed the determination concerning acceptance, now, in order to discuss the determination concerning pavāraṇā, he begins with 'the refusal-pavāraṇā,' and so forth. Herein, 'paṭikkhepa' is the act of refusing, meaning non-acceptance. From 'pavāriyate' (one is invited) comes 'pavāraṇā'; the meaning is rejection. The pavāraṇā known as refusal is the refusal-pavāraṇā. Or alternatively, the pavāraṇā by way of refusal is the refusal-pavāraṇā. The connection is that for one eating any of the five kinds of food, if another food is brought, the pavāraṇā known as refusal applies.

၁၁၇. ယံ အသ္နာတီတိ ယံ ဘုဉ္ဇတိ. အမ္ဗိလပါယာသာဒီသူတိ အာဒိ-သဒ္ဒေန ခီရပါယာသာဒိံ သင်္ဂဏှာတိ. တတ္ထ အမ္ဗိလပါယာသဂ္ဂဟဏေန [Pg.222] တက္ကာဒိအမ္ဗိလသံယုတ္တာ ဃနယာဂု ဝုတ္တာ. ခီရပါယာသဂ္ဂဟဏေန ခီရသံယုတ္တာ ယာဂု သင်္ဂယှတိ. ပဝါရဏံ ဇနေတီတိ အနတိရိတ္တဘောဇနာပတ္တိနိဗန္ဓနံ ပဋိက္ခေပံ သာဓေတိ. ကတောပိ ပဋိက္ခေပေါ အနတိရိတ္တဘောဇနာပတ္တိနိဗန္ဓနော န ဟောတိ, အကတဋ္ဌာနေယေဝ တိဋ္ဌတီတိ အာဟ ‘‘ပဝါရဏံ န ဇနေတီ’’တိ.

117. “What one eats” means what one consumes. “In sour rice-porridge, etc.”—by the word 'etc.,' milk rice-porridge and the like are included. There, by the mention of sour rice-porridge, thick gruel mixed with buttermilk and the like is meant. By the mention of milk rice-porridge, gruel mixed with milk is included. “It produces pavāraṇā” means it accomplishes the refusal that is the cause for the offense of eating what is not a leftover. Even when a refusal is made, it is not the cause for the offense of eating what is not a leftover; it remains as if not done. Hence, it is said, “it does not produce pavāraṇā.”

‘‘ယာဂု-သဒ္ဒဿ ပဝါရဏဇနကယာဂုယာပိ သာဓာရဏတ္တာ ‘ယာဂုံ ဂဏှထာ’တိ ဝုတ္တေပိ ပဝါရဏာ ဟောတီတိ ပဝါရဏံ ဇနေတိယေဝါတိ ဝုတ္တ’’န္တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. တံ ပရတော တတ္ထေဝ ‘‘ဘတ္တမိဿကံ ယာဂုံ အာဟရိတွာ’’တိ ဧတ္ထ ဝုတ္တကာရဏေန န သမေတိ. ဝုတ္တဉှိ တတ္ထ – ဟေဋ္ဌာ အယာဂုကေ နိမန္တနေ ဥဒကကဉ္ဇိကခီရာဒီဟိ သဒ္ဓိံ မဒ္ဒိတံ ဘတ္တမေဝ သန္ဓာယ ‘‘ယာဂုံ ဂဏှထာ’’တိ ဝုတ္တတ္တာ ပဝါရဏာ ဟောတိ. ‘‘ဘတ္တမိဿကံ ယာဂုံ အာဟရိတွာ’’တိ ဧတ္ထ ပန ဝိသုံ ယာဂုယာ ဝိဇ္ဇမာနတ္တာ ပဝါရဏာ န ဟောတီတိ. တသ္မာ တတ္ထ ဝုတ္တနယေနေဝ ခီရာဒီဟိ သဒ္ဓိံ မဒ္ဒိတံ ဘတ္တမေဝ သန္ဓာယ ‘‘ယာဂုံ ဂဏှထာ’’တိ ဝုတ္တတ္တာ ယာဂုယာဝ တတ္ထ အဘာဝတော ပဝါရဏာ ဟောတီတိ ဧဝမေတ္ထ ကာရဏံ ဝတ္တဗ္ဗံ. ဧဝဉှိ သတိ ပရတော ‘‘ယေနာပုစ္ဆိတော, တဿ အတ္ထိတာယာ’’တိ အဋ္ဌကထာယ ဝုတ္တကာရဏေနပိ သံသန္ဒတိ, အညထာ ဂဏ္ဌိပဒေသုယေဝ ပုဗ္ဗာပရဝိရောဓော အာပဇ္ဇတိ, အဋ္ဌကထာယ စ န သမေတီတိ. သစေ…ပေ… ပညာယတီတိ ဣမိနာ ဝုတ္တပ္ပမာဏဿ မစ္ဆမံသခဏ္ဍဿ နဟာရုနော ဝါ သဗ္ဘာဝမတ္တံ ဒဿေတိ. တာဟီတိ ပုထုကာဟိ.

“Since the term 'yāgu' is also common to the congee that generates pavāraṇā, even when it is said 'take the congee', pavāraṇā occurs, thus it is said 'it certainly generates pavāraṇā'—this is what is stated in all three subcommentaries.” This does not agree with the reason stated later in the same text, in the phrase “having brought congee mixed with rice.” For it is explained there that in a previous invitation without congee, because “take the congee” is said with reference to rice itself mixed with water, rice-water, milk, etc., a pavāraṇā occurs. But in the phrase “having brought congee mixed with rice,” since the congee exists separately here, a pavāraṇā does not arise. Therefore, the reason should be stated here thus: in that case, by the same method, because “take the congee” is said with reference to rice itself mixed with milk, etc., and because congee itself is absent there, a pavāraṇā occurs. If this is so, it also agrees with the reason stated later in the commentary: “by whom it was asked, because of its existence.” Otherwise, a contradiction between earlier and later statements arises in the subcommentaries themselves, and it does not agree with the commentary. If... as is evident... by this, he indicates the mere presence of the stated amount of a piece of fish or meat, or of a tendon. “Tāhī”ti means by flattened rice.

သာလိဝီဟိယဝေဟိ ကတသတ္တူတိ ယေဘုယျနယေန ဝုတ္တံ, သတ္တ ဓညာနိ ပန ဘဇ္ဇိတွာ ကတောပိ သတ္တုယေဝ. တေနေဝါဟ ‘‘ကင်္ဂုဝရက…ပေ… သတ္တုသင်္ဂဟမေဝ ဂစ္ဆတီ’’တိ. သတ္တုမောဒကောတိ သတ္တုယော ပိဏ္ဍေတွာ ကတော အပက္ကော သတ္တုဂုဠော[Pg.223]. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၂၃၈-၂၃၉) ပန ‘‘သတ္တုမောဒကောတိ သတ္တုံ တေမေတွာ ကတော အပက္ကော, သတ္တုံ ပန ပိသိတွာ ပိဋ္ဌံ ကတွာ တေမေတွာ ပူဝံ ကတွာ ပစန္တိ, တံ န ပဝါရေတီ’’တိ ဝုတ္တံ.

“Sattu made from rice and barley” is said as a general rule, but even when made by roasting seven kinds of grain, it is still sattu. Hence it is said, “millet, panic seeds... it is included in the category of sattu.” “Sattumodaka” refers to an uncooked ball of sattu made by kneading sattu together. However, the Vimativinodanī (Vmv. 2.238-239) states, “Sattumodaka is sattu moistened and made uncooked. But if sattu is ground, made into flour, moistened, made into a cake, and cooked, that does not cause pavāraṇā.”

ပဉ္စန္နံ ဘောဇနာနံ အညတရဝသေန ဝိပ္ပကတဘောဇနဘာဝဿ ဥပစ္ဆိန္နတ္တာ ‘‘မုခေ သာသပမတ္တမ္ပိ…ပေ… န ပဝါရေတီ’’တိ ဝုတ္တံ. ‘‘အကပ္ပိယမံသံ ပဋိက္ခိပတိ, န ပဝါရေတီ’’တိ ဝစနတော သစေ သံဃိကံ လာဘံ အတ္တနော အပါပုဏန္တံ ဇာနိတွာ ဝါ အဇာနိတွာ ဝါ ပဋိက္ခိပတိ, န ပဝါရေတိ ပဋိက္ခိပိတဗ္ဗဿေဝ ပဋိက္ခိတ္တတ္တာ, အလဇ္ဇိသန္တကံ ပဋိက္ခိပန္တောပိ န ပဝါရေတိ. အဝတ္ထုတာယာတိ အနတိရိတ္တာပတ္တိသာဓိကာယ ပဝါရဏာယ အဝတ္ထုဘာဝတော. ဧတေန ပဋိက္ခိပိတဗ္ဗဿေဝ ပဋိက္ခိတ္တဘာဝံ ဒီပေတိ. ယဉှိ ပဋိက္ခိပိတဗ္ဗံ ဟောတိ, တဿ ပဋိက္ခေပေါ အာပတ္တိယာ အင်္ဂံ န ဟောတီတိ တံ ပဝါရဏာယ အဝတ္ထူတိ ဝုစ္စတိ.

Because the state of the food being considered 'improperly handled' is precluded by means of any one of the five kinds of food, it is said, 'even a mustard seed's worth in the mouth... does not constitute a refusal.' From the statement, 'He refuses meat that is unlawful; this does not constitute a refusal,' it follows that if one refuses a gain belonging to the Sangha that has not reached oneself, whether knowingly or unknowingly, it does not constitute a refusal, because what ought to be refused has been refused. One who refuses what belongs to a shameless person also does not make a valid refusal. 'Because of being without basis' means because of being without a basis for a refusal that would establish an offense concerning food that is not a leftover. By this, he shows that what ought to be refused has been refused. For that which ought to be refused, its refusal is not a factor in an offense; thus, it is said to be without basis for a refusal.

၁၁၈. အာသန္နတရံ အင်္ဂန္တိ ဟတ္ထပါသတော ဗဟိ ဌတွာ ဩနမိတွာ ဒေန္တဿ သီသံ အာသန္နတရံ ဟောတိ, တဿ ဩရိမန္တေန ပရိစ္ဆိန္ဒိတဗ္ဗံ.

118. `The nearer part` means that when one stands outside arm's reach and bends down to give something, the head becomes nearer; the boundary should be determined by its nearer side.

ဥပနာမေတီတိ ဣမိနာ ကာယာဘိဟာရံ ဒဿေတိ. အပနာမေတွာတိ အဘိမုခံ ဟရိတွာ. ဣဒံ ဘတ္တံ ဂဏှာတိ ဝဒတီတိ ကိဉ္စိ အပနာမေတွာ ဝဒတိ. ကေဝလံ ဝါစာဘိဟာရဿ အနဓိပ္ပေတတ္တာ ဂဏှထာတိ ဂဟေတုံ အာရဒ္ဓံ. ဟတ္ထပါသတော ဗဟိ ဌိတဿ သတိပိ ဒါတုကာမတာဘိဟာရေ ပဋိက္ခိပန္တဿ ဒူရဘာဝေနေဝ ပဝါရဏာယ အဘာဝတော ထေရဿပိ ဒူရဘာဝမတ္တံ ဂဟေတွာ ပဝါရဏာယ အဘာဝံ ဒဿေန္တော ‘‘ထေရဿ ဒူရဘာဝတော’’တိအာဒိမာဟ, န ပန ထေရဿ အဘိဟာရသမ္ဘဝတော. သစေပိ ဂဟေတွာ ဂတော ဟတ္ထပါသေ ဌိတော [Pg.224] ဟောတိ, ကိဉ္စိ ပန အဝတွာ အာဓာရဋ္ဌာနေ ဌိတတ္တာ အဘိဟာရော နာမ န ဟောတီတိ ‘‘ဒူတဿ စ အနဘိဟရဏတော’’တိ ဝုတ္တံ. ‘‘ဂဟေတွာ အာဂတေန ‘ဘတ္တံ ဂဏှထာ’တိ ဝုတ္တေ အဘိဟာရော နာမ ဟောတီတိ ‘သစေ ပန ဂဟေတွာ အာဂတော ဘိက္ခု…ပေ… ပဝါရဏာ ဟောတီ’တိ ဝုတ္တ’’န္တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. ကေစိ ပန ‘‘ပတ္တံ ကိဉ္စိပိ ဥပနာမေတွာ ‘ဣမံ ဘတ္တံ ဂဏှထာ’တိ ဝုတ္တန္တိ ဂဟေတဗ္ဗ’’န္တိ ဝဒန္တိ, တံ ယုတ္တံ ဝိယ ဒိဿတိ ဝါစာဘိဟာရဿ ဣဓ အနဓိပ္ပေတတ္တာ.

`Upanāmeti` indicates a physical presentation. `Apanāmetvā` means having brought it forward. Saying, 'Take this food,' means one says it after having brought something forward. Because a merely verbal presentation is not intended, 'take' means it has begun to be taken. For one standing outside arm's reach, even if there is an intention to give and a presentation, when one refuses, there is no valid refusal due to the distance. To show the absence of a valid refusal by considering merely the elder's distance, he says, 'due to the elder's distance,' and so forth, and not because a presentation to the elder is possible. Even if, having taken it, one comes and stands within arm's reach, if one stands silently in the serving place without saying anything, it is not considered a presentation; hence, it is said, 'and due to the messenger not presenting it.' 'When one who has taken it and come says, "Take this food," it is a presentation; thus it is said, "if, however, a monk who has taken it and come... a valid refusal occurs"'—this is stated in all three glosses. Some, however, say, 'It should be understood as said after having presented the bowl even slightly, "Take this food."' This seems reasonable, as a merely verbal presentation is not intended here.

ပရိဝေသနာယာတိ ဘတ္တဂ္ဂေ. အဘိဟဋာဝ ဟောတီတိ ပရိဝေသကေနေဝ အဘိဟဋာ ဟောတိ. တတော ဒါတုကာမတာယ ဂဏှန္တံ ပဋိက္ခိပန္တဿ ပဝါရဏာ ဟောတီတိ ဧတ္ထ အဂ္ဂဏှန္တမ္ပိ ပဋိက္ခိပတော ပဝါရဏာ ဟောတိယေဝ. ကသ္မာ? ဒါတုကာမတာယ အဘိဟဋတ္တာ, ‘‘တသ္မာ သာ အဘိဟဋာဝ ဟောတီ’’တိ ဟိ ဝုတ္တံ. တေနေဝ တီသုပိ ဂဏ္ဌိပဒေသု ‘‘ဒါတုကာမာဘိဟာရေ သတိ ကေဝလံ ‘ဒဿာမီ’တိ ဂဟဏမေဝ အဘိဟာရော န ဟောတိ, ‘ဒဿာမီ’တိ ဂဏှန္တေပိ အဂဏှန္တေပိ ဒါတုကာမတာဘိဟာရောဝ အဘိဟာရော ဟောတိ, တသ္မာ ဂဟဏသမယေ ဝါ အဂ္ဂဟဏသမယေ ဝါ တံ ပဋိက္ခိပတော ပဝါရဏာ ဟောတီ’’တိ ဝုတ္တံ. ဣဒါနိ တဿ အသတိ ဒါတုကာမတာဘိဟာရေ ဂဟဏသမယေပိ ပဋိက္ခိပတော ပဝါရဏာ န ဟောတီတိ ဒဿေတုံ ‘‘သစေ ပနာ’’တိအာဒိ ဝုတ္တံ. ကဋစ္ဆုနာ အနုက္ခိတ္တမ္ပိ ပုဗ္ဗေ ဧဝ အဘိဟဋတ္တာ ပဝါရဏာ ဟောတီတိ ‘‘အဘိဟဋာဝ ဟောတီ’’တိ ဝုတ္တံ. ဥဒ္ဓဋမတ္တေတိ ဘာဇနတော ဝိယောဇိတမတ္တေ. ဒွိန္နံ သမဘာရေပီတိ ပရိဝေသကဿ စ အညဿ စ ဘတ္တပစ္ဆိဘာရဂ္ဂဟဏေ သမ္ဘူတေပီတိ အတ္ထော.

`For serving` means in the dining hall. `It is already presented` means it has already been presented by the server. Therefore, for one who refuses something being taken with the intention to give, a valid refusal occurs. Here, even for one who refuses without taking, a valid refusal certainly occurs. Why? Because it has been presented with the intention to give; for it is said, 'Therefore, it is already presented.' For this reason, in all three glosses, it is said: 'When there is a presentation with the intention to give, the mere act of taking, thinking "I will give," is not the presentation. Whether one takes it thinking "I will give" or does not take it, the presentation with the intention to give is itself the presentation. Therefore, refusing it, whether at the time of taking or at the time of not taking, constitutes a valid refusal.' Now, to show that if there is no presentation with the intention to give, refusing it even at the time of taking does not constitute a valid refusal, 'But if...' and so forth is said. Even if it has not been taken out with a ladle, because it was already presented beforehand, a valid refusal occurs; hence, it is said, 'It is already presented.' `Just lifted` means merely separated from the container. `Even when the shares are equal` means when the taking hold of the load of the remaining rice container occurs for both the server and another person equally.

၁၁၉. ရသံ ဂဏှထာတိ ဧတ္ထ ကေဝလံ မံသရသဿ အပဝါရဏာဇနကဿ နာမေန ဝုတ္တတ္တာ ပဋိက္ခိပတော ပဝါရဏာ န [Pg.225] ဟောတိ. မစ္ဆရသန္တိအာဒီသု မစ္ဆော စ ရသဉ္စာတိ အတ္ထသမ္ဘဝတော, ဝတ္ထုနောပိ တာဒိသတ္တာ ပဝါရဏာ ဟောတိ. ‘‘ဣဒံ ဂဏှထာ’’တိပိ အဝတွာ တုဏှီဘူတေန အဘိဟဋံ ပဋိက္ခိပတောပိ ဟောတိ ဧဝ.

119. Regarding 'Take some broth,' since this is said using merely the name for meat broth, which does not occasion a valid refusal, for one who refuses, a valid refusal does not occur. In cases such as 'fish broth,' because the meaning 'fish and broth' is possible, and because the substance is also of that nature, a valid refusal occurs. Even for one who refuses what is presented by a person who is silent, without saying 'Take this,' a valid refusal still occurs.

ကရမ္ဗကောတိ မိဿကာဓိဝစနမေတံ. ယဉှိ ဗဟူဟိ မိဿေတွာ ကရောန္တိ, သော ‘‘ကရမ္ဗကော’’တိ ဝုစ္စတိ, သော သစေပိ မံသေန မိဿေတွာ ကတော ဟောတိ, ‘‘ကရမ္ဗကံ ဂဏှထာ’’တိ အပဝါရဏာရဟဿ နာမေန ဝုတ္တတ္တာ ပဋိက္ခိပတော ပဝါရဏာ န ဟောတိ. ‘‘မံသကရမ္ဗကံ ဂဏှထာ’’တိ ဝုတ္တေ ပန ‘‘မံသမိဿကံ ဂဏှထာ’’တိ ဝုတ္တံ ဟောတိ, တသ္မာ ပဝါရဏာဝ ဟောတိ.

`Karambaka` is a term for a mixture. Whatever is made by mixing many things is called a `karambaka`. Even if it is made mixed with meat, when it is said, 'Take the karambaka,' since it is spoken of by a name for something not subject to a valid refusal, for one who refuses, a valid refusal does not occur. But when it is said, 'Take the meat-karambaka,' it is as if 'Take the meat-mixture' has been said; therefore, a valid refusal does occur.

၁၂၀. ‘‘ဥဒ္ဒိဿကတ’’န္တိ မညမာနောတိ ဧတ္ထ ‘‘ဝတ္ထုနော ကပ္ပိယတ္တာ အကပ္ပိယသညာယ ပဋိက္ခေပတောပိ အစိတ္တကတ္တာ ဣမဿ သိက္ခာပဒဿ ပဝါရဏာ ဟောတီ’’တိ ဝဒန္တိ. ‘‘ဟေဋ္ဌာ အယာဂုကေ နိမန္တနေ ဥဒကကဉ္ဇိကခီရာဒီဟိ သဒ္ဓိံ မဒ္ဒိတံ ဘတ္တမေဝ သန္ဓာယ ‘ယာဂုံ ဂဏှထာ’တိ ဝုတ္တတ္တာ ပဝါရဏာ ဟောတိ, ‘ဘတ္တမိဿကံ ယာဂုံ အာဟရိတွာ’တိ ဧတ္ထ ပန ဝိသုံ ယာဂုယာ ဝိဇ္ဇမာနတ္တာ ပဝါရဏာ န ဟောတီ’’တိ ဝဒန္တိ. အယမေတ္ထ အဓိပ္ပာယောတိ ‘‘ယေနာပုစ္ဆိတော’’တိအာဒိနာ ဝုတ္တမေဝတ္ထံ သန္ဓာယ ဝဒတိ. ကာရဏံ ပနေတ္ထ ဒုဒ္ဒသန္တိ ဧတ္ထ ဧကေ တာဝ ဝဒန္တိ ‘‘ယသ္မာ ယာဂုမိဿကံ နာမ ဘတ္တမေဝ န ဟောတိ, ခီရာဒိကမ္ပိ ဟောတိယေဝ, တသ္မာ ကရမ္ဗကေ ဝိယ ပဝါရဏာယ န ဘဝိတဗ္ဗံ, ဧဝဉ္စ သတိ ‘ယာဂု ဗဟုတရာ ဝါ ဟောတိ သမသမာ ဝါ, န ပဝါရေတိ, ယာဂု မန္ဒာ, ဘတ္တံ ဗဟုတရံ, ပဝါရေတီ’တိ ဧတ္ထ ကာရဏံ ဒုဒ္ဒသ’’န္တိ. ကေစိ ပန ဝဒန္တိ ‘‘ယာဂုမိဿကံ နာမ ဘတ္တံ, တသ္မာ တံ ပဋိက္ခိပတော ပဝါရဏာယ ဧဝ ဘဝိတဗ္ဗံ, ဧဝဉ္စ သတိ ‘ဣဓ ပဝါရဏာ ဟောတိ, န ဟောတီ’တိ ဧတ္ထ ကာရဏံ ဒုဒ္ဒသ’’န္တိ.

120. Here, regarding 'perceiving it as specifically intended,' they say: 'Because the object is allowable, even when one refuses it with the perception that it is unallowable, since this is unintentional, a valid refusal occurs under this training rule.' They say: 'In the case of an invitation that is not for gruel, when it is said, "Take the gruel," referring to rice itself mashed with water, rice-scum, milk, and so on, a valid refusal occurs. But in the case of "having brought gruel mixed with rice," since the gruel exists separately, a valid refusal does not occur.' This is the intended meaning here; he speaks referring to the meaning stated in 'by whom he was asked,' and so on. The reason here is difficult to discern. On this, some say: 'Because what is called "gruel-mixed" is not just rice, but can also be milk and so on, therefore, as in the case of a `karambaka`, there should not be a valid refusal. This being so, in the case of "if the gruel is more abundant or equal, one does not make a valid refusal; if the gruel is less and the rice is more abundant, one makes a valid refusal," the reason is difficult to discern.' But others say: 'What is called "gruel-mixed" is rice; therefore, for one who refuses it, there should indeed be a valid refusal. This being so, in the case of "here a valid refusal occurs, here it does not," the reason is difficult to discern.'

ယထာ [Pg.226] စေတ္ထ ကာရဏံ ဒုဒ္ဒသံ, ဧဝံ ပရတော ‘‘မိဿကံ ဂဏှထာ’’တိ ဧတ္ထာပိ ကာရဏံ ဒုဒ္ဒသမေဝါတိ ဝေဒိတဗ္ဗံ. န ဟိ ပဝါရဏပ္ပဟောနကဿ အပ္ပဗဟုဘာဝေါ ပဝါရဏာယ ဘာဝါဘာဝနိမိတ္တံ, ကိဉ္စရဟိ ပဝါရဏာဇနကဿ နာမ ဂဟဏမေဝေတ္ထ ပမာဏံ, တသ္မာ ‘‘ဣဒဉ္စ ကရမ္ဗကေန န သမာနေတဗ္ဗ’’န္တိအာဒိနာ ယမ္ပိ ကာရဏံ ဝုတ္တံ, တမ္ပိ ပုဗ္ဗေ ဝုတ္တေန သံသန္ဒိယမာနံ န သမေတိ. ယဒိ ဟိ မိဿကန္တိ ဘတ္တမိဿကေယေဝ ရုဠှံ သိယာ, ဧဝံ သတိ ယထာ ‘‘ဘတ္တမိဿကံ ဂဏှထာ’’တိ ဝုတ္တေ ဘတ္တံ ဗဟုတရံ ဝါ သမံ ဝါ အပ္ပတရံ ဝါ ဟောတိ, ပဝါရေတိယေဝ, ဧဝံ ‘‘မိဿကံ ဂဏှထာ’’တိ ဝုတ္တေပိ အပ္ပတရေပိ ဘတ္တေ ပဝါရဏာယ ဘဝိတဗ္ဗံ ‘‘မိဿက’’န္တိ ဘတ္တမိဿကေယေဝ ရုဠှတ္တာ. တထာ ဟိ ‘‘မိဿကန္တိ ဘတ္တမိဿကေယေဝ ရုဠှဝေါဟာရတ္တာ ဣဒံ ပန ဘတ္တမိဿကမေဝါတိ ဝုတ္တ’’န္တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. အထ မိဿကန္တိ ဘတ္တမိဿကေ ရုဠှံ န ဟောတိ, မိဿကဘတ္တံ ပန သန္ဓာယ ‘‘မိဿကံ ဂဏှထာ’’တိ ဝုတ္တန္တိ. ဧဝမ္ပိ ယထာ အယာဂုကေ နိမန္တနေ ခီရာဒီဟိ သမ္မဒ္ဒိတံ ဘတ္တမေဝ သန္ဓာယ ‘‘ယာဂုံ ဂဏှထာ’’တိ ဝုတ္တေ ပဝါရဏာ ဟောတိ, ဧဝမိဓာပိ မိဿကဘတ္တမေဝ သန္ဓာယ ‘‘မိဿကံ ဂဏှထာ’’တိ ဝုတ္တေ ဘတ္တံ အပ္ပံ ဝါ ဟောတု, ဗဟု ဝါ, ပဝါရဏာ ဧဝ သိယာ, တသ္မာ မိဿကန္တိ ဘတ္တမိဿကေ ရုဠှံ ဝါ ဟောတု, မိဿကံ သန္ဓာယ ဘာသိတံ ဝါ, ဥဘယထာပိ ပုဗ္ဗေနာပရံ န သမေတီတိ ကိမေတ္ထ ကာရဏစိန္တာယ. ဤဒိသေသု ပန ဌာနေသု အဋ္ဌကထာပမာဏေနေဝ ဂန္တဗ္ဗန္တိ အယံ အမှာကံ ခန္တိ.

Just as the reason here is difficult to discern, so it should be understood that in the case of 'Take the mixed,' the reason is equally difficult to discern. For the scarcity or abundance of what is suitable for refusal is not the cause for the presence or absence of refusal. What then is the standard here? It is only the taking of the name of that which generates a refusal. Therefore, the reason stated—'This should not be equated with a mixed dish (karambaka)'—also, when compared with what was previously said, does not accord. If 'mixed' were established to refer only to mixed rice, then just as when it is said, 'Take the mixed rice,' whether the rice is more, equal, or less, one indeed refuses; so too when it is said, 'Take the mixed,' even if the rice is less, there should be a refusal, since 'mixed' is established to mean only mixed rice. Thus, it is said in all three knot-passages: 'Because 'mixed' is established in common usage to mean mixed rice, this refers only to mixed rice.' But if 'mixed' is not established to refer to mixed rice, and it is mixed rice that is intended when it is said, 'Take the mixed,' then just as in an invitation for non-gruel, when it is said, 'Take the gruel,' referring to rice mixed with milk and so on, there is a refusal; so too here, when it is said, 'Take the mixed,' referring to mixed rice, whether the rice is little or much, there would indeed be a refusal. Therefore, whether 'mixed' is established to mean mixed rice or the word is spoken with reference to something mixed, in both cases, the earlier and later statements do not accord. So what is the use of considering the reason here? In such cases, one should proceed only according to the authority of the Commentary—this is our acceptance.

ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၂၃၈-၂၃၉) ပန ‘‘ဥဒ္ဒိဿကတန္တိ မညမာနောတိ ဧတ္ထ ဝတ္ထုနော ကပ္ပိယတ္တာ ‘ပဝါရိတောဝ ဟောတီ’တိ ဝုတ္တံ. တဉ္စေ ဥဒ္ဒိဿကတမေဝ ဟောတိ, ပဋိက္ခေပေါ နတ္ထိ. အယမေတ္ထာဓိပ္ပာယောတိ ‘ယေနာပုစ္ဆိတော’တိအာဒိနာ ဝုတ္တမေဝတ္ထံ သန္ဓာယ ဝဒတိ. ကာရဏံ ပနေတ္ထ ဒုဒ္ဒသန္တိ ဘတ္တဿ ဗဟုတရဘာဝေ [Pg.227] ပဝါရဏာယ သမ္ဘဝကာရဏံ ဒုဒ္ဒသံ, အညထာ ကရမ္ဗကေပိ မစ္ဆာဒိဗဟုဘာဝေ ပဝါရဏာ ဘဝေယျာတိ အဓိပ္ပာယော. ယထာ စေတ္ထ ကာရဏံ ဒုဒ္ဒသံ, ဧဝံ ပရတော ‘မိဿကံ ဂဏှထာ’တိ ဧတ္ထာပိ ကာရဏံ ဒုဒ္ဒသမေဝါတိ ဒဋ္ဌဗ္ဗံ. ယဉ္စ ‘ဣဒံ ပန ဘတ္တမိဿကမေဝါ’တိအာဒိ ကာရဏံ ဝုတ္တံ, တမ္ပိ ‘အပ္ပတရံ န ပဝါရေတီ’တိ ဝစနေန န သမေတီ’’တိ ဧတ္တကမေဝ ဝုတ္တံ.

In the Vimativinodanī it is said: 'Here, regarding “thinking it is designated food,” due to the suitability of the item, it is stated, “he has indeed made a refusal.” If it is simply designated food, there is no refusal. This is the intended meaning here,’ he says, referring to the meaning stated in the passage beginning with “by whom he was asked.” ‘The reason here is difficult to discern’ means the reason for the possibility of refusal when the rice is more abundant is difficult to discern; otherwise, even in a mixed dish with an abundance of fish and so on, a refusal might occur—this is the intended meaning. ‘Just as the reason here is difficult to discern, so too it should be seen that in the following case of “Take the mixed,” the reason is equally difficult to discern.’ ‘And the reason that was stated, beginning with “this is indeed mixed rice,” also does not accord with the statement “one does not refuse a smaller amount”’—only this much is stated.

‘‘ဝိသုံ ကတွာ ဒေတီတိ ဘတ္တဿ ဥပရိ ဌိတံ ရသာဒိံ ဝိသုံ ဂဟေတွာ ဒေတီ’’တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. ကေဟိစိ ပန ‘‘ယထာ ဘတ္တသိတ္ထံ န ပတတိ, တထာ ဂါဠှံ ဟတ္ထေန ပီဠေတွာ ပရိဿာဝေတွာ ဒေတီ’’တိ ဝုတ္တံ. တတ္ထာပိ ကာရဏံ န ဒိဿတိ. ယထာ ဟိ ဘတ္တမိဿကံ ယာဂုံ အာဟရိတွာ ‘‘ယာဂုံ ဂဏှထာ’’တိ ဝတွာ ယာဂုမိဿကံ ဘတ္တမ္ပိ ဒေန္တံ ပဋိက္ခိပတော ပဝါရဏာ န ဟောတိ, ဧဝမိဓာပိ ဗဟုခီရရသာဒီသု ဘတ္တေသု ‘‘ခီရံ ဂဏှထာ’’တိအာဒီနိ ဝတွာ ဒိန္နာနိ ခီရာဒီနိ ဝါ ဒေတု ခီရာဒိမိဿကံ ဘတ္တံ ဝါ, ဥဘယထာပိ ပဝါရဏာယ န ဘဝိတဗ္ဗံ, တသ္မာ ‘‘ဝိသုံ ကတွာ ဒေတီ’’တိ တေနာကာရေန ဒေန္တံ သန္ဓာယ ဝုတ္တံ, န ပန ဘတ္တမိဿကံ ကတွာ ဒီယမာနံ ပဋိက္ခိပတော ပဝါရဏာ ဟောတီတိ ဒဿနတ္ထန္တိ ဂဟေတဗ္ဗံ. ယဒိ ပန ဘတ္တမိဿကံ ကတွာ ဒီယမာနေ ပဝါရဏာ ဟောတီတိ အဓိပ္ပာယေန အဋ္ဌကထာယံ ‘‘ဝိသုံ ကတွာ ဒေတီ’’တိ ဝုတ္တံ, ဧဝံ သတိ အဋ္ဌကထာယေဝေတ္ထ ပမာဏန္တိ ဂဟေတဗ္ဗံ, န ပန ကာရဏန္တရံ ဂဝေသိတဗ္ဗံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၂၃၈-၂၃၉) ပန ‘‘ဝိသုံ ကတွာ ဒေတီတိ ‘ရသံ ဂဏှထာ’တိအာဒိနာ ဝါစာယ ဝိသုံ ကတွာ ဒေတီတိ အတ္ထော ဂဟေတဗ္ဗော, န ပန ကာယေန ရသာဒိံ ဝိယောဇေတွာတိ တထာ အဝိယောဇိတေပိ ပဋိက္ခိပတော ပဝါရဏာယ အသမ္ဘဝတော အပဝါရဏာပဟောနကဿ နာမေန ဝုတ္တတ္တာ ဘတ္တမိဿကယာဂုံ အာဟရိတွာ ‘ယာဂုံ [Pg.228] ဂဏှထာ’တိ ဝုတ္တဋ္ဌာနာဒီသု ဝိယ, အညထာ ဧတ္ထ ယထာ ပုဗ္ဗာပရံ န ဝိရုဇ္ဈတိ, တထာ အဓိပ္ပာယော ဂဟေတဗ္ဗော’’တိ ဝုတ္တံ.

'Giving separately' means taking the sauce and so on situated on the rice, and giving it separately—this is stated in all three knot-passages. However, some say, 'One gives by pressing firmly with the hand and straining it so that rice grains do not fall.' Even there, a reason is not seen. For just as when one brings rice mixed with gruel and says, 'Take the gruel,' there is no refusal for one who rejects even the rice mixed with gruel that is being given; similarly, here too, in cases of rice with abundant milk, sauces, and so on, whether one gives the milk and so on after saying, 'Take the milk,' and so on, or gives rice mixed with milk and so on, in both cases, there should be no refusal. Therefore, it should be understood that 'giving separately' was said with reference to giving in that manner, not for the purpose of showing that a refusal occurs when one rejects something given mixed with rice. However, if 'giving separately' was said in the Commentary with the intention that a refusal occurs when something is given mixed with rice, then in that case, the Commentary itself should be taken as the authority, and no other reason should be sought. But in the Vimativinodanī it is said: '“Giving separately”: the meaning to be understood is giving separately by speech, by saying, “Take the sauce,” and so on, not by physically separating the sauce and so on. This is because a refusal is impossible for one who rejects it even when it is not so separated, as it has been stated by the name of something not sufficient for a refusal, as in the cases of bringing rice mixed with gruel and saying, “Take the gruel,” and so on. Otherwise, the intention here should be understood in such a way that the preceding and following are not contradicted.'

နာဝါ ဝါ သေတု ဝါတိအာဒိမှိ နာဝါဒိအဘိရုဟနာဒိက္ခဏေ ကိဉ္စိ ဌတွာပိ အဘိရုဟနာဒိကာတဗ္ဗတ္တေပိ ဂမနတပ္ပရတာယ ဌာနံ နာမ န ဟောတိ, ဇနသမ္မဒ္ဒေန ပန အနောကာသာဒိဘာဝေန ဌာတုံ န ဝဋ္ဋတိ. အစာလေတွာတိ ဝုတ္တဋ္ဌာနတော အညသ္မိံ ပီဌပ္ပဒေသေ ဝါ ဥဒ္ဓံ ဝါ အပေလ္လေတွာ, တသ္မိံ ဧဝ ပန ဌာနေ ပရိဝတ္တေတုံ လဘတိ. တေနာဟ ‘‘ယေန ပဿေနာ’’တိအာဒိ. သစေ ဥက္ကုဋိကံ နိသိန္နော ပါဒေ အမုဉ္စိတွာပိ ဘူမိယံ နိသီဒတိ, ဣရိယာပထံ ဝိကောပေန္တော နာမ ဟောတီတိ ဥက္ကုဋိကာသနံ အဝိကောပေတွာ သုခေန နိသီဒိတုံ ‘‘တဿ ပန ဟေဋ္ဌာ…ပေ… နိသီဒနကံ ဒါတဗ္ဗ’’န္တိ ဝုတ္တံ. ‘‘အာသနံ အစာလေတွာတိ ပီဌေ ဖုဋ္ဌောကာသတော အာနိသဒမံသံ အမောစေတွာ အနုဋ္ဌဟိတွာတိ ဝုတ္တံ ဟောတိ. အဒိန္နာဒါနေ ဝိယ ဌာနာစာဝနံ န ဂဟေတဗ္ဗ’’န္တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ.

In the passage beginning 'a boat or a bridge,' even if one stands for a moment at the time of boarding a boat and so on, since the act of boarding must still be done, it is not considered 'standing' due to being intent on going. However, due to a crowd of people, lack of space, and so on, it is not proper to stand. 'Without moving' means not moving away from the stated position to another spot on the seat or upwards; but one is allowed to turn around in that same spot. Therefore, it is said, 'with whichever side,' and so on. If one sitting in a squatting position sits on the ground, even without releasing the feet, one is said to be disrupting the posture. Therefore, in order to sit comfortably without disrupting the squatting posture, it is stated, 'below that... a sitting mat should be given.' ''Without moving the seat' means not detaching the flesh of the buttocks from the place it touches on the seat, and not rising. It should not be taken as dislodging from a place, as in the case of stealing.' This is stated in all three knot-passages.

၁၂၁. အကပ္ပိယကတန္တိ ဧတ္ထ အကပ္ပိယကတဿေဝ အနတိရိတ္တဘာဝတော ကပ္ပိယံ အကာရာပေတွာ တသ္မိံ ပတ္တေ ပက္ခိတ္တံ မူလဖလာဒိယေဝ အတိရိတ္တံ န ဟောတိ, အကပ္ပိယဘောဇနံ ဝါ ကုလဒူသနာဒိနာ ဥပ္ပန္နံ. သေသံ ပန ပတ္တပရိယာပန္နံ အတိရိတ္တမေဝ ဟောတိ, ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတိ, တံ ပန မူလဖလာဒိံ ပရိဘုဉ္ဇိတုကာမေန တတော နီဟရိတွာ ကပ္ပိယံ ကာရာပေတွာ အညသ္မိံ ဘာဇနေ ဌပေတွာ အတိရိတ္တံ ကာရာပေတွာ ပရိဘုဉ္ဇိတဗ္ဗံ.

121. Here, regarding 'made improper': because that which has been made improper is itself not a valid leftover, roots, fruits, and so on placed in that bowl without having been made proper are not a valid leftover; or food that is improper because it arose from corrupting families and so on. But the rest of what is contained in the bowl is indeed a valid leftover, and it is permissible to consume it. However, if one wishes to consume those roots, fruits, and so on, they should be taken out from there, have them made proper, be placed in another vessel, have them made into a valid leftover, and then be consumed.

၁၂၂. သော ပုန ကာတုံ န လဘတီတိ တသ္မိံယေဝ ဘာဇနေ ကရိယမာနံ ပဌမံ ကတေန သဒ္ဓိံ ကတံ ဟောတီတိ ပုန သောယေဝ ကာတုံ န လဘတိ, အညော လဘတိ. အညသ္မိံ ပန ဘာဇနေ တေန ဝါ အညေန ဝါ ကာတုံ ဝဋ္ဋတိ. တေနာဟ [Pg.229] ‘‘ယေန အကတံ, တေန ကာတဗ္ဗံ, ယဉ္စ အကတံ, တံ ကာတဗ္ဗ’’န္တိ. တေနာပီတိ ဧတ္ထ ပိ-သဒ္ဒေါ န ကေဝလံ အညေနေဝါတိ ဣမမတ္ထံ ဒီပေတိ. ဧဝံ ကတန္တိ အညသ္မိံ ဘာဇနေ ကတံ.

122. 'He cannot do it again' means that because when it is being done in the same vessel, it is considered done together with what was first done, he himself cannot do it again; another can. However, it is permissible for him or for another to do it in a different vessel. Therefore, it is said: 'It should be done by one by whom it was not done, and that which was not done should be done.' Here, the particle 'pi' in 'tenāpi' indicates this meaning: 'not only by another.' 'Done in this way' means done in a different vessel.

ပေသေတွာတိ အနုပသမ္ပန္နဿ ဟတ္ထေ ပေသေတွာ. ဣမဿ ဝိနယကမ္မဘာဝတော ‘‘အနုပသမ္ပန္နဿ ဟတ္ထေ ဌိတံ န ကာတဗ္ဗ’’န္တိ ဝုတ္တံ.

'Having sent' means having sent it by the hand of one who is not fully ordained. Because this is a formal act of the Vinaya, it is said, 'It should not be done while it is in the hand of one who is not fully ordained.'

သစေ ပန အာမိသသံသဋ္ဌာနီတိ ဧတ္ထ သစေ မုခဂတေနာပိ အနတိရိတ္တေန အာမိသေန သံသဋ္ဌာနိ ဟောန္တိ, ပါစိတ္တိယမေဝါတိ ဝေဒိတဗ္ဗံ, တသ္မာ ပဝါရိတေန ဘောဇနံ အတိရိတ္တံ ကာရာပေတွာ ဘုဉ္ဇန္တေနပိ ယထာ အကတေန မိဿံ န ဟောတိ, ဧဝံ မုခဉ္စ ဟတ္ထဉ္စ သုဒ္ဓံ ကတွာ ဘုဉ္ဇိတဗ္ဗံ. ကိဉ္စာပိ အပဝါရိတဿ ပုရေဘတ္တံ ယာမကာလိကာဒီနိ အာဟာရတ္ထာယ ပရိဘုဉ္ဇတောပိ အနာပတ္တိ, ပဝါရိတဿ ပန ပဝါရဏမူလကံ ဒုက္ကဋံ ဟောတိယေဝါတိ ‘‘ယာမကာလိကံ…ပေ… အဇ္ဈောဟာရေ အဇ္ဈောဟာရေ အာပတ္တိ ဒုက္ကဋဿာ’’တိ ပါဠိယံ (ပါစိ. ၂၄၀) ဝုတ္တံ.

However, regarding the phrase 'if they are mixed with food,' it should be understood that if they are mixed even with non-leftover food that has entered the mouth, it is indeed a pācittiya offense. Therefore, even when one who has indicated satisfaction eats food that has been made leftover, one should eat after having cleaned one's mouth and hands, so that it is not mixed with what has not been made leftover. And although there is no offense for one who has not yet indicated satisfaction when consuming, for the sake of nourishment before the meal, items permissible for a watch and so on, for one who has indicated satisfaction, a dukkaṭa offense certainly arises on account of that indication of satisfaction, as it is said in the Pāli text (Pāc. 240): 'For an item permissible for a watch… and so on… for every mouthful one consumes, there is an offense of dukkaṭa.'

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha,

ပဋိက္ခေပပဝါရဏာဝိနိစ္ဆယကထာလင်္ကာရော နာမ

Named the Ornament of the Discourse on the Determination of Rejection and Formal Invitation.

ဧကဝီသတိမော ပရိစ္ဆေဒေါ.

The Twenty-first Chapter.

၂၂. ပဗ္ဗဇ္ဇာဝိနိစ္ဆယကထာ

22. The Discourse on the Determination of the Going Forth

၁၂၃. ဧဝံ ပဋိက္ခေပပဝါရဏာဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ပဗ္ဗဇ္ဇာဝိနိစ္ဆယံ ကထေတုံ ‘‘ပဗ္ဗဇ္ဇာတိ ဧတ္ထ ပနာ’’တျာဒိမာဟ. တတ္ထ ပဌမံ ဝဇိတဗ္ဗာတိ ပဗ္ဗဇ္ဇာ, ဥပသမ္ပဒါတော ပဌမံ ဥပဂစ္ဆိတဗ္ဗာတိ [Pg.230] အတ္ထော. ပ-ပုဗ္ဗ ဝဇ ဂတိမှီတိ ဓာတု. ကုလပုတ္တန္တိ အာစာရကုလပုတ္တံ သန္ဓာယ ဝဒတိ. ယေ ပုဂ္ဂလာ ပဋိက္ခိတ္တာ, တေ ဝဇ္ဇေတွာတိ သမ္ဗန္ဓော. ပဗ္ဗဇ္ဇာဒေါသဝိရဟိတောတိ ပဗ္ဗဇ္ဇာယ အန္တရာယကရေဟိ ပဉ္စာဗာဓာဒိဒေါသေဟိ ဝိရဟိတော. နခပိဋ္ဌိပ္ပမာဏန္တိ ဧတ္ထ ကနိဋ္ဌင်္ဂုလိနခပိဋ္ဌိ အဓိပ္ပေတာ. ‘‘တဉ္စေ နခပိဋ္ဌိပ္ပမာဏမ္ပိ ဝဍ္ဎနပက္ခေ ဌိတံ ဟောတိ, န ပဗ္ဗာဇေတဗ္ဗောတိ ဣမိနာ သာမညလက္ခဏံ ဒဿိတံ, တသ္မာ ယတ္ထ ကတ္ထစိ သရီရာဝယဝေသု နခပိဋ္ဌိပ္ပမာဏံ ဝဍ္ဎနကပက္ခေ ဌိတံ စေ, န ဝဋ္ဋတီတိ သိဒ္ဓံ. ဧဝဉ္စ သတိ နခပိဋ္ဌိပ္ပမာဏမ္ပိ အဝဍ္ဎနကပက္ခေ ဌိတံ စေ, သဗ္ဗတ္ထ ဝဋ္ဋတီတိ အာပန္နံ, တဉ္စ န သာမညတော အဓိပ္ပေတန္တိ ပဒေသဝိသေသေယေဝ နိယမေတွာ ဒဿေန္တော ‘သစေ ပနာ’တိအာဒိမာဟ. သစေ ဟိ အဝိသေသေန နခပိဋ္ဌိပ္ပမာဏံ အဝဍ္ဎနကပက္ခေ ဌိတံ ဝဋ္ဋေယျ, ‘နိဝါသနပါရုပနေဟိ ပကတိပဋိစ္ဆန္နဋ္ဌာနေ’တိ ပဒေသနိယမံ န ကရေယျ, တသ္မာ နိဝါသနပါရုပနေဟိ ပကတိပဋိစ္ဆန္နဋ္ဌာနတော အညတ္ထ နခပိဋ္ဌိပ္ပမာဏံ အဝဍ္ဎနကပက္ခေ ဌိတမ္ပိ န ဝဋ္ဋတီတိ သိဒ္ဓံ. နခပိဋ္ဌိပ္ပမာဏတော ခုဒ္ဒကတရံ ပန အဝဍ္ဎနကပက္ခေ ဝါ ဝဍ္ဎနကပက္ခေ ဝါ ဌိတံ ဟောတု, ဝဋ္ဋတိ နခပိဋ္ဌိပ္ပမာဏတော ခုဒ္ဒကတရဿ ဝဍ္ဎနကပက္ခေ အဝဍ္ဎနကပက္ခေ ဝါ ဌိတဿ မုခါဒီသုယေဝ ပဋိက္ခိတ္တတ္တာ’’တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၈၈) ဝုတ္တံ.

123. Having thus explained the determination of rejection and formal invitation, now, to explain the determination of the going forth, he begins with 'Now, in this case of the going forth...'. Here, pabbajjā (going forth) means 'that which should be gone forth into first'; the meaning is that it should be undertaken before the higher ordination. The root is vaja, preceded by pa, in the sense of 'to go'. 'Son of a good family' is said with reference to a son of a family with good conduct. The connection is: 'having avoided those persons who are rejected'. 'Free from faults regarding the going forth' means free from the five diseases and other faults that are obstacles to the going forth. 'The size of the back of a nail' here refers to the back of the little finger's nail. By the statement, 'If it is the size of the back of a nail and is in a state of growth, he should not be given the going forth,' a general characteristic is shown. Therefore, it is established that if a growth the size of the back of a nail is situated anywhere on the limbs of the body and is in a state of growth, it is not allowable. This being so, it would follow that if a growth the size of the back of a nail is in a state of non-growth, it is allowable everywhere. But this is not intended generally, so to define it by specifying a particular location, he says, 'But if...'. For if, without distinction, a growth the size of the back of a nail in a state of non-growth were allowable, he would not have made the specific rule about location: 'in a place naturally covered by the lower and upper robes'. Therefore, it is established that outside of a place naturally covered by the lower and upper robes, a growth the size of the back of a nail, even if it is in a state of non-growth, is not allowable. However, one that is smaller than the size of the back of a nail, whether it is in a state of growth or non-growth, is allowable, because one smaller than the size of the back of a nail, whether growing or not growing, is rejected only on the face and so on, as is said in the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.88).

ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၈၈-၈၉) ပန ‘‘ပဋိစ္ဆန္နဋ္ဌာနေ နခပိဋ္ဌိပ္ပမာဏံ အဝဍ္ဎနကပက္ခေ ဌိတံ ဟောတိ, ဝဋ္ဋတီတိ ဝုတ္တတ္တာ အပ္ပဋိစ္ဆန္နဋ္ဌာနေ တာဒိသမ္ပိ န ဝဋ္ဋတိ, ပဋိစ္ဆန္နဋ္ဌာနေပိ စ ဝဍ္ဎနကပက္ခေ ဌိတံ န ဝဋ္ဋတီတိ သိဒ္ဓမေဝ ဟောတိ. ပါကဋဋ္ဌာနေပိ ပန နခပိဋ္ဌိပ္ပမာဏတော ဦနတရံ အဝဍ္ဎနကံ ဝဋ္ဋတီတိ ယေ ဂဏှေယျုံ, တေသံ တံ ဂဟဏံ ပဋိသေဓေတုံ ‘မုခေ ပနာ’တိအာဒိ ဝုတ္တ’’န္တိ ဝုတ္တံ. ဂေါဓာ…ပေ… န ဝဋ္ဋတီတိ ဣမိနာ တာဒိသောပိ ရောဂေါ ကုဋ္ဌေယေဝ [Pg.231] အန္တောဂဓောတိ ဒဿေတိ. ဂဏ္ဍေပိ ဣမိနာ နယေန ဝိနိစ္ဆယော ဝေဒိတဗ္ဗော. တတ္ထ ပန မုခါဒီသု ကောလဋ္ဌိမတ္တတော ခုဒ္ဒကတရောပိ ဂဏ္ဍော န ဝဋ္ဋတီတိ ဝိသုံ န ဒဿိတော. ‘‘အပ္ပဋိစ္ဆန္နဋ္ဌာနေ အဝဍ္ဎနကပက္ခေ ဌိတေပိ န ဝဋ္ဋတီ’’တိ ဧတ္တကမေဝ ဟိ တတ္ထ ဝုတ္တံ, တထာပိ ကုဋ္ဌေ ဝုတ္တနယေန မုခါဒီသု ကောလဋ္ဌိပ္ပမာဏတော ခုဒ္ဒကတရောပိ ဂဏ္ဍော န ဝဋ္ဋတီတိ ဝိညာယတိ, တသ္မာ အဝဍ္ဎနကပက္ခေ ဌိတေပီတိ ဧတ္ထ ပိ-သဒ္ဒေါ အဝုတ္တသမ္ပိဏ္ဍနတ္ထော, တေန ကောလဋ္ဌိမတ္တတော ခုဒ္ဒကတရောပိ န ဝဋ္ဋတီတိ အယမတ္ထော ဒဿိတောယေဝါတိ အမှာကံ ခန္တိ. ပကတိဝဏ္ဏေ ဇာတေတိ ရောဂဟေတုကဿ ဝိကာရဝဏ္ဏဿ အဘာဝံ သန္ဓာယ ဝုတ္တံ.

In the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 88-89), however, it is said: 'Because it is said that in a concealed place, one the size of the back of a nail in a state of non-growth is allowable, it is not allowable even in such a state in an unconcealed place; and it is already established that one in a state of growth is not allowable even in a concealed place. However, to refute the view of those who might hold that in an exposed place, one smaller than the size of the back of a nail that is not growing is allowable, the phrase beginning "But on the face..." was stated.' By the phrase 'Iguana-skin disease... and so on... is not allowable,' it is shown that such a disease is also included within leprosy. A boil should also be determined by this method. In that case, however, it is not separately shown that a boil smaller than the size of a jujube stone on the face and so on is not allowable. For only this much is stated there: 'Even if it is in a state of non-growth in an unconcealed place, it is not allowable.' Nevertheless, by the method stated for leprosy, it is understood that on the face and so on, a boil even smaller than the size of a jujube stone is not allowable. Therefore, in the phrase 'even if it is in a state of non-growth,' the particle pi has the meaning of including what is unstated. By this, the meaning 'even one smaller than the size of a jujube stone is not allowable' is indeed shown—this is our view. 'Arisen with its natural color' is said with reference to the absence of discoloration caused by disease.

ကောလဋ္ဌိမတ္တကောတိ ဗဒရဋ္ဌိပ္ပမာဏော. ‘‘သဉ္ဇာတဆဝိံ ကာရေတွာ’’တိ ပါဌော, ဝိဇ္ဇမာနဆဝိံ ကာရေတွာတိ အတ္ထော. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၈၈-၈၉) ပန ‘‘သစ္ဆဝိံ ကာရေတွာတိ ဝိဇ္ဇမာနဆဝိံ ကာရေတွာတိ အတ္ထော, သဉ္ဆဝိန္တိ ဝါ ပါဌော, သဉ္ဇာတဆအန္တိ အတ္ထော. ဂဏ္ဍာဒီသု ဝူပသန္တေသုပိ တံ ဌာနံ ဝိဝဏ္ဏမ္ပိ ဟောတိ, တံ ဝဋ္ဋတီ’’တိ ဝုတ္တံ.

'The size of a jujube stone' means the size of a badara fruit stone. The reading is 'having caused skin to grow over it,' which means making skin be present. In the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.88-89), however, it is said: ''Having made it skinned' means making skin be present; or the reading is sañchaviṃ, meaning 'with skin grown over it'. Even when boils and so on have subsided, that place may be discolored, and that is allowable.'

ပဒုမပုဏ္ဍရီကပတ္တဝဏ္ဏန္တိ ရတ္တပဒုမသေတပဒုမပုပ္ဖဒလဝဏ္ဏံ. ကုဋ္ဌေ ဝုတ္တနယေနေဝါတိ ‘‘ပဋိစ္ဆန္နဋ္ဌာနေ အဝဍ္ဎနကံ ဝဋ္ဋတိ, အညတ္ထ န ကိဉ္စိ ဝဋ္ဋတီ’’တိ ဝုတ္တနယံ ဒဿေတိ. သောသဗျာဓီတိ ခယရောဂေါ. ယက္ခုမ္မာဒေါတိ ကဒါစိ အာဂန္တွာ ဘူမိယံ ပါတေတွာ ဟတ္ထမုခါဒိကံ အဝယဝံ ဘူမိယံ ဃံသနကော ယက္ခောဝ ရောဂေါ.

'The color of the petals of a paduma or puṇḍarīka lotus' means the color of the petals of a red lotus or a white lotus flower. 'By the same method as stated for leprosy' indicates the method mentioned: 'In a concealed place, a non-growing one is allowable; elsewhere, nothing is allowable.' 'Consumption' is the wasting disease. 'Madness from a yakkha' is a disease where a yakkha, coming from time to time, fells one to the ground and causes one to rub one's limbs, such as hands and face, on the ground.

၁၂၄. မဟာမတ္တောတိ မဟတိယာ ဣဿရိယမတ္တာယ သမန္နာဂတော. ‘‘န ဒါနာဟံ ဒေဝဿ ဘဋော’’တိ အာပုစ္ဆတီတိ ရညာ ဧဝ ဒိန္နံ ဌာနန္တရံ သန္ဓာယ ဝုတ္တံ. ယော ပန ရာဇကမ္မိကေဟိ [Pg.232] အမစ္စာဒီဟိ ဌပိတော, အမစ္စာဒီနံ ဧဝ ဝါ ဘဋော ဟောတိ, တေန တံ တံ အမစ္စာဒိမ္ပိ အာပုစ္ဆိတုံ ဝဋ္ဋတီတိ.

124. 'A great minister' means one endowed with a great measure of authority. The statement 'Now I am not the king's servant' when taking leave is said with reference to a position given by the king himself. But as for one who is appointed by royal officials such as ministers, or who is a servant of those very ministers, it is proper for him to take leave of those respective ministers.

၁၂၅. ‘‘ဓဇဗန္ဓော’’တိ ဝုတ္တတ္တာ အပါကဋစောရော ပဗ္ဗာဇေတဗ္ဗောတိ ဝိညာယတိ. တေန ဝက္ခတိ ‘‘ယေ ပန အမ္ဗလဗုဇာဒိစောရကာ’’တိအာဒိ. ဧဝံ ဇာနန္တီတိ ‘‘သီလဝါ ဇာတော’’တိ ဇာနန္တိ.

125. Because it is said 'a captured bandit,' it is understood that a thief who is not well-known may be given the going forth. For that reason, it will be said, 'But those thieves such as Ambalabuja...'. 'Thus knowing' means they know, 'He has become virtuous.'

၁၂၆. ဘိန္ဒိတွာတိ အန္ဒုဗန္ဓနံ ဘိန္ဒိတွာ. ဆိန္ဒိတွာတိ သင်္ခလိကဗန္ဓနံ ဆိန္ဒိတွာ. မုဉ္စိတွာတိ ရဇ္ဇုဗန္ဓနံ မုဉ္စိတွာ. ဝိဝရိတွာတိ ဂါမဗန္ဓနာဒီသု ဂါမဒွါရာဒီနိ ဝိဝရိတွာ. အပဿမာနာနံ ဝါ ပလာယတီတိ ပုရိသဂုတ္တိယံ ပုရိသာနံ ဂေါပကာနံ အပဿမာနာနံ ပလာယတိ.

126. 'Having broken' means having broken a fetter. 'Having cut' means having cut a chain. 'Having untied' means having untied a rope-bond. 'Having opened' means having opened village gates and so on in village enclosures and so on. 'Or escapes while they are not watching' means that while under the guard of men, he escapes when the men guarding him are not watching.

၁၂၉. ပုရိမနယေနေဝါတိ ‘‘ကသာဟတော ကတဒဏ္ဍကမ္မော’’တိ ဧတ္ထ ဝုတ္တနယေနေဝ.

129. 'By the previous method' means by the method stated in the phrase 'flogged with a whip, one who has undergone punishment.'

၁၃၀. ပလာတောပီတိ ဣဏဿာမိကာနံ အာဂမနံ ဉတွာ ဘယေန ပလာတောပိ ဣဏာယိကော. ဂီဝါ ဟောတိ ဣဏာယိကဘာဝံ ဉတွာ အနာဒရေန ဣဏမုတ္တကေ ဘိက္ခုဘာဝေ ပဝေသိတတ္တာ.

130. 'Even one who has fled': even one who has fled out of fear, knowing of the arrival of his creditors, is a debtor. One becomes liable because of having disrespectfully admitted him into the state of a monk—which is free from debt—while knowing his status as a debtor.

ဥပဍ္ဎုပဍ္ဎန္တိ ထောကံ ထောကံ. ဒါတဗ္ဗမေဝါတိ ဣဏာယိကေန ဓနံ သမ္ပဇ္ဇတု ဝါ, မာ ဝါ, ဒါနေ သဥဿာဟေနေဝ ဘဝိတဗ္ဗံ, အညေဟိ စ ဘိက္ခူဟိ ‘‘မာ ဓုရံ နိက္ခိပါဟီ’’တိ ဝတွာ သဟာယကေဟိ ဘဝိတဗ္ဗန္တိ ဒဿေတိ. ဓုရနိက္ခေပေန ဟိဿ ဘဏ္ဍဂ္ဃေန ကာရေတဗ္ဗတာ သိယာတိ.

'By half and half' means little by little. 'It must indeed be given': whether wealth comes to the debtor or not, he should be zealous in giving. And it is shown that other bhikkhus should be helpers, saying, 'Do not lay down the yoke.' For by his laying down of the yoke, he might have to pay the value of the goods.

၁၃၁. ဒါသစာရိတ္တံ အာရောပေတွာ ကီတောတိ ဣမိနာ ဒါသဘာဝပရိမောစနတ္ထာယ ကီတံ နိဝတ္တေတိ. တာဒိသော ဟိ ဓနက္ကီတောပိ အဒါသော ဧဝ. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. မဟာဝဂ္ဂ ၉၇) ပန ‘‘ဒေသစာရိတ္တန္တိ [Pg.233] သာဝနပဏ္ဏာရောပနာဒိကံ တံ တံ ဒေသစာရိတ္တ’’န္တိ ဝုတ္တံ. တတ္ထ တတ္ထ စာရိတ္တဝသေနာတိ တသ္မိံ တသ္မိံ ဇနပဒေ ဒါသပဏ္ဏဇ္ဈာပနာဒိနာ အဒါသကရဏနိယာမေန. အဘိသေကာဒီသု သဗ္ဗဗန္ဓနာနိ မောစာပေန္တိ, တံ သန္ဓာယ ‘‘သဗ္ဗသာဓာရဏေနာ’’တိ ဝုတ္တံ.

131. The phrase 'bought with the custom of slavery imposed' means that this negates a purchase made for the purpose of release from the state of slavery. For such a one, even if bought with money, is indeed not a slave. In the Vajirabuddhi commentary (Vajira. Ṭī. Mahāvagga 97), however, it is said: 'Desacāritta refers to the specific customs of that region, such as proclamation and assigning documents.' 'By the custom of the region' means in each country, according to the rule of making one not a slave through means such as assigning slave documents. In consecrations and so on, they release all bonds. Referring to this, it is said: 'By means of what is common to all.'

သစေ သယမေဝ ပဏ္ဏံ အာရောပေန္တိ, န ဝဋ္ဋတီတိ တာ ဘုဇိဿိတ္ထိယော ‘‘မယမ္ပိ ဝဏ္ဏဒါသိယော ဟောမာ’’တိ အတ္တနော ရက္ခဏတ္ထာယ သယမေဝ ရာဇူနံ ဒါသိပဏ္ဏေ အတ္တနော နာမံ လိခါပေန္တိ, တာသံ ပုတ္တာပိ ရာဇဒါသာဝ ဟောန္တိ, တသ္မာ တေ ပဗ္ဗာဇေတုံ န ဝဋ္ဋတိ. တေဟိ အဒိန္နာ န ပဗ္ဗာဇေတဗ္ဗာတိ ယတ္တကာ တေသံ သာမိနော, တေသု ဧကေန အဒိန္နေပိ န ပဗ္ဗာဇေတဗ္ဗာ. ဘုဇိဿေ ကတွာ ပန ပဗ္ဗာဇေတုံ ဝဋ္ဋတီတိ ယဿ ဝိဟာရဿ တေ အာရာမိကာ ဒိန္နာ, တသ္မိံ ဝိဟာရေ သံဃံ ဉာပေတွာ ဖာတိကမ္မေန ဓနာဒိံ ကတွာ ဘုဇိဿေ ကတွာ ပဗ္ဗာဇေတုံ ဝဋ္ဋတိ. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. မဟာဝဂ္ဂ ၉၇) ပန ‘‘ဒေဝဒါသိပုတ္တေ ဝဋ္ဋတီတိ လိခိတံ. ‘အာရာမိကဉ္စေ ပဗ္ဗာဇေတုကာမော, အညမေကံ ဒတွာ ပဗ္ဗာဇေတဗ္ဗ’န္တိ ဝုတ္တံ. မဟာပစ္စရိဝါဒဿ အယမိဓ အဓိပ္ပာယော, ‘ဘိက္ခုသံဃဿ အာရာမိကေ ဒေမာ’တိ ဒိန္နတ္တာ န တေ တေသံ ဒါသာ, ‘အာရာမိကော စ နေဝ ဒါသော န ဘုဇိဿော’တိ ဝတ္တဗ္ဗတော န ဒါသောတိ လိခိတံ. တက္ကာသိဉ္စနံ သီဟဠဒီပေ စာရိတ္တံ, တေ စ ပဗ္ဗာဇေတဗ္ဗာ သံဃဿာရာမိကတ္တာ. နိဿာမိကံ ဒါသံ အတ္တနာပိ ဘုဇိဿံ ကာတုံ လဘတီ’’တိ ဝုတ္တံ.

If they themselves impose the document, it is not permissible. Thus, those free women, thinking, 'We too shall be royal slave-women,' for their own protection, themselves have their names written on the king's slave-register. Their sons also become royal slaves; therefore, it is not permissible to ordain them. They should not be ordained if not given permission by their owners. That is, however many owners they have, they should not be ordained even if one of them has not given permission. However, it is permissible to ordain them after making them free. That is, if they are given as monastery workers to a certain monastery, then in that monastery, after informing the Sangha and making a transaction with wealth and so on, it is permissible to ordain them after making them free. In the Vajirabuddhiṭīkā, however, it is written: 'It is permissible for the sons of temple slaves. It is said: "If one wishes to ordain a monastery worker, another should be given, and then he may be ordained." This is the intention of the Mahāpaccarivāda here: since they are given with the words, "We give monastery workers to the community of monks," they are not their slaves. Because it should be said, "A monastery worker is neither a slave nor a free person," it is written that he is not a slave. The sprinkling with whey is a custom on the island of Sri Lanka, and they are to be ordained because they are monastery workers of the Sangha. One may also make a masterless slave free by oneself.'

သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၉၇) ပန ‘‘တက္ကံ သီသေ အာသိတ္တကသဒိသာဝ ဟောန္တီတိ ယထာ အဒါသေ ကရောန္တာ တက္ကေန သီသံ ဓောဝိတွာ အဒါသံ ကရောန္တိ, ဧဝံ အာရာမိကဝစနေန ဒိန္နတ္တာ အဒါသာဝ တေတိ အဓိပ္ပာယော. ‘တက္ကာသိဉ္စနံ ပန သီဟဠဒီပေ စာရိတ္တ’န္တိ ဝဒန္တိ. နေဝ ပဗ္ဗာဇေတဗ္ဗောတိ ဝုတ္တန္တိ ကပ္ပိယဝစနေန ဒိန္နေပိ [Pg.234] သံဃဿ အာရာမိကဒါသတ္တာ ဧဝံ ဝုတ္တ’’န္တိ ဝုတ္တံ. ဝိမတိဝိနောဒနိယမ္ပိ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၉၇) ‘‘တက္ကံ သီသေ အာသိတ္တကသဒိသာဝ ဟောန္တီတိ ကေသုစိ ဇနပဒေသု အဒါသေ ကရောန္တာ တက္ကံ သီသေ အာသိဉ္စန္တိ, တေန ကိရ တေ အဒါသာ ဟောန္တိ, ဧဝမိဒမ္ပိ အာရာမိကဝစနေန ဒိန္နမ္ပီတိ အဓိပ္ပာယော. တထာ ဒိန္နေပိ သံဃဿ အာရာမိကဒါသော ဧဝါတိ ‘နေဝ ပဗ္ဗာဇေတဗ္ဗော’တိ ဝုတ္တံ. ‘တာဝကာလိကော နာမ’တိ ဝုတ္တတ္တာ ကာလပရိစ္ဆေဒံ ကတွာ ဝါ ပစ္ဆာပိ ဂဟေတုကာမတာယ ဝါ ဒိန္နံ သဗ္ဗံ တာဝကာလိကမေဝါတိ ဂဟေတဗ္ဗံ. နိဿာမိကဒါသော နာမ ယဿ သာမိကုလံ အညာတိကံ မရဏေန ပရိက္ခီဏံ, န ကောစိ တဿ ဒါယာဒေါ, သော ပန သမာနဇာတိကေဟိ ဝါ နိဝါသဂါမဝါသီဟိ ဝါ ဣဿရေဟိ ဝါ ဘုဇိဿော ကတောဝ ပဗ္ဗာဇေတဗ္ဗော. ဒေဝဒါသာပိ ဒါသာ ဧဝ. တေ ဟိ ကတ္ထစိ ဒေသေ ရာဇဒါသာ ဟောန္တိ, ကတ္ထစိ ဝိဟာရဒါသာ ဝါ, တသ္မာ ပဗ္ဗာဇေတုံ န ဝဋ္ဋတီ’’တိ ဝုတ္တံ.

In the Sāratthadīpanī (Sārattha. ṭī. Mahāvagga 3.97), however, it is stated: 'They are like one on whose head whey has been sprinkled—just as those who make someone not a slave wash their head with whey to make them not a slave, so too, because they were given with the words "monastery worker," the meaning is that they are not slaves. They say, "However, the sprinkling with whey is a custom on the island of Sri Lanka." It is said "He should not be ordained" because, even though given with a suitable expression, he is a monastery slave of the Sangha; thus it is said.' In the Vimativinodanī (Vi. Vi. ṭī. Mahāvagga 2.97) as well, it is stated: 'They are like one on whose head whey has been sprinkled—in some regions, those who make someone not a slave sprinkle whey on their heads, and by that, it is said, they become not slaves. Thus, this is also the meaning even if given with the words "monastery worker." Even if given in this way, since he is a monastery slave of the Sangha, it is said, "He should not be ordained." Because it is called "temporary," one should understand that everything given with a time limit or given with the intention of taking it back later is only temporary. A slave without an owner is one whose master’s family, being without kin, has perished by death, and there is no heir for him; but he should be ordained only after being made free by those of the same caste, or by village residents, or by rulers. Even temple slaves are still slaves. For in some regions, they are royal slaves, and in others, they are monastery slaves; therefore, it is not permissible to ordain them.'

သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၉၇) ပန ‘‘နိဿာမိကဒါသော နာမ ယဿ သာမိကာ သပုတ္တဒါရာ မတာ ဟောန္တိ, န ကောစိ တဿ ပရိဂ္ဂါဟကော, သောပိ ပဗ္ဗာဇေတုံ န ဝဋ္ဋတိ, တံ ပန အတ္တနာပိ ဘုဇိဿံ ကာတုံ ဝဋ္ဋတိ. ယေ ဝါ ပန တသ္မိံ ရဋ္ဌေ သာမိနော, တေဟိပိ ကာရာပေတုံ ဝဋ္ဋတိ, ‘ဒေဝဒါသိပုတ္တံ ပဗ္ဗာဇေတုံ ဝဋ္ဋတီ’တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. ‘ဒါသဿ ပဗ္ဗဇိတွာ အတ္တနော သာမိကေ ဒိသွာ ပလာယန္တဿ အာပတ္တိ နတ္ထီ’တိ ဝဒန္တီ’’တိ ဝုတ္တံ. ဝိမတိဝိနောဒနိယံ ပန ‘‘ဒါသမ္ပိ ပဗ္ဗာဇေတွာ သာမိကေ ဒိသွာ ပဋိစ္ဆာဒနတ္ထံ အပနေန္တော ပဒဝါရေန အဒိန္နာဒါနာပတ္တိယာ ကာရေတဗ္ဗော, ဒါသဿ ပန ပလာယတော အနာပတ္တီ’’တိ ဝုတ္တံ.

In the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.97), however, it is stated: 'A slave without an owner is one whose owners, along with their sons and wives, have died, and there is no one to take possession of him. Even he is not permitted to be ordained, but it is permissible to make him free oneself. Alternatively, it is permissible to have him made free by those who are the lords in that kingdom. It is said in all three Ganthipadas, "It is permissible to ordain the son of a temple slave." They say, "There is no offense for a slave who, having been ordained, sees his masters and flees."' In the Vimativinodanī, however, it is stated: 'Even having ordained a slave, one who leads him away for the purpose of concealment upon seeing his masters should be charged with the offense of theft according to the law. For the fleeing slave, however, there is no offense.'

၁၃၂. ဟတ္ထစ္ဆိန္နကာဒိဝတ္ထူသု ကဏ္ဏမူလေတိ သကလဿ ကဏ္ဏဿ ဆေဒံ သန္ဓာယာဟ. ကဏ္ဏသက္ခလိကာယာတိ ကဏ္ဏစူဠိကာယ[Pg.235]. ယဿ ပန ကဏ္ဏာဝဋ္ဋေတိ ဟေဋ္ဌာ ကုဏ္ဍလာဒိဌပနဆိဒ္ဒံ သန္ဓာယ ဝုတ္တံ. ‘‘တဉှိ သံဃဋ္ဋနက္ခမံ. အဇပဒကေတိ အဇပဒနာသိကဋ္ဌိကောဋိယံ. တတော ဟိ ဥဒ္ဓံ န ဝိစ္ဆိန္ဒိတုံ သက္ကာ ဟောတိ. သန္ဓေတုန္တိ အဝိရူပသဏ္ဌာနံ သန္ဓာယ ဝုတ္တံ, ဝိရူပံ ပန ပရိသဒူသကံ အာပါဒေတိ.

132. Regarding the cases of those with severed hands and so on, 'at the root of the ear' refers to the cutting off of the entire ear. 'With a piece of the ear' means with the earlobe. But 'one whose ear is pierced' refers to the hole made below for wearing earrings and such. 'For that is resistant to friction.' 'Like a goat's foot' refers to the tip of the nasal bone, which is shaped like a goat's foot. For it is not possible to sever it above that point. 'To join' refers to joining to an undistorted shape, for a distorted one would corrupt the assembly.

ခုဇ္ဇသရီရောတိ ဝင်္ကသရီရော. ဗြဟ္မုနော ဝိယ ဥဇုကံ ဂတ္တံ သရီရံ ယဿ သော ဗြဟ္မုဇုဂတ္တော, ဘဂဝါ. အဝသေသော သတ္တောတိ ဣမိနာ လက္ခဏေန ရဟိတသတ္တော. ဧတေန ဌပေတွာ မဟာပုရိသံ စက္ကဝတ္တိဉ္စ ဣတရေ သတ္တာ ခုဇ္ဇပက္ခိကာတိ ဒဿေတိ. ယေဘုယျေန ဟိ သတ္တာ ခန္ဓေ ကဋိယံ ဇာဏူသူတိ တီသု ဌာနေသု နမန္တိ, တေ ကဋိယံ နမန္တာ ပစ္ဆတော နမန္တိ, ဒွီသု ဌာနေသု နမန္တာ ပုရတော နမန္တိ, ဒီဃသရီရာ ပန ဧကေန ပဿေန ဝင်္ကာ ဟောန္တိ, ဧကေ မုခံ ဥန္နာမေတွာ နက္ခတ္တာနိ ဂဏယန္တာ ဝိယ စရန္တိ, ဧကေ အပ္ပမံသလောဟိတာ သူလသဒိသာ ဟောန္တိ, ဧကေ ပုရတော ပဗ္ဘာရာ ဟောန္တိ, ပဝေဓမာနာ ဂစ္ဆန္တိ. ပရိဝဋုမောတိ သမန္တတော ဝဋ္ဋကာယော. ဧတေန ဧဝရူပါ ဧဝ ဝါမနကာ န ဝဋ္ဋန္တီတိ ဒဿေတိ.

'A hunchbacked body' means a crooked body. 'One whose limbs are straight like Brahmā's' refers to one whose body and limbs are straight like Brahmā's—the Blessed One. 'The remaining being' refers to a being lacking this characteristic. By this, it is shown that, excluding the Great Man and the wheel-turning monarch, other beings are of the crooked kind. For the most part, beings bend at three places: the shoulders, waist, and knees. Those who bend at the waist bend backward; those who bend at two places bend forward. But those with long bodies are crooked on one side. Some walk with their faces raised as if counting the stars. Some have little flesh and blood and are like stakes. Some are stooped forward and walk trembling. 'Parivaṭumo' means one with a body that is rounded all over. This shows that dwarfs of such a kind are not permissible for ordination.

၁၃၃. အဋ္ဌိသိရာစမ္မသရီရောတိ အဋ္ဌိသိရာစမ္မမတ္တသရီရော. ကူဋကူဋသီသောတိ အနေကေသု ဌာနေသု ပိဏ္ဍိတမံသတံ ဒဿေတုံ အာမေဍိတံ ကတံ. တေနာဟ ‘‘တာလဖလပိဏ္ဍိသဒိသေနာ’’တိ. တာလဖလာနံ မဉ္ဇရီ ပိဏ္ဍိ နာမ. အနုပုဗ္ဗတနုကေန သီသေနာတိ စေတိယထူပိကာ ဝိယ ကမေန ကိသေန သီသေန. မဟာဝေဠုပဗ္ဗံ ဝိယ အာဒိတော ပဋ္ဌာယ ယာဝ ပရိယောသာနာ အဝိသမထူလေန သီသေန သမန္နာဂတော နာဠိသီသော နာမ. ကပ္ပသီသောတိ ဂဇမတ္ထကံ ဝိယ ဒွိဓာ ဘိန္နသီသော. ‘‘ကဏ္ဏိကကေသော ဝါ’’တိ ဣမဿ ဝိဝရဏံ ‘‘ပါဏကေဟီ’’တိအာဒိ. မက္ကဋဿေဝ နလာဋေပိ ကေသာနံ ဥဋ္ဌိတဘာဝံ သန္ဓာယာဟ ‘‘သီသလောမေဟီ’’တိအာဒိ.

133. 'A body of bones, sinews, and skin' means a body consisting only of bones, sinews, and skin. 'A head of peak upon peak' is a repetition made to describe flesh gathered into lumps in many places. Therefore, it is said, 'like a cluster of palm fruit.' A cluster of palm fruits is called a 'piṇḍi'. 'With a gradually tapering head' means with a head that narrows in sequence like the pinnacle of a cetiya. One endowed with a head of uniform thickness from beginning to end, like a large bamboo joint, is called a 'tube-head'. 'A skull-head' means a head split in two like an elephant's head. The explanation of 'or with hair like a pericarp' is 'with living creatures,' and so on. Referring to the way hair stands up even on the forehead, just like a monkey's, it is said, 'with head-hairs,' and so on.

မက္ကဋဘမုကောတိ [Pg.236] နလာဋလောမေဟိ အဝိဘတ္တလောမဘမုကော. အက္ခိစက္ကေဟီတိ အက္ခိမဏ္ဍလေဟိ. ကေကရောတိ တိရိယံ ပဿနကော. ဥဒကတာရကာတိ ဩလောကေန္တာနံ ဥဒကေ ပဋိဗိမ္ဗိကစ္ဆာယာ. ဥဒကဗုဗ္ဗုဠန္တိ ကေစိ. အက္ခိတာရကာတိ အဘိမုခေ ဌိတာနံ ဆာယာ. အက္ခိဘဏ္ဍကာတိပိ ဝဒန္တိ. အတိပိင်္ဂလက္ခိ မဇ္ဇာရက္ခိ. မဓုပိင်္ဂလန္တိ မဓုဝဏ္ဏပိင်္ဂလံ. နိပ္ပခုမက္ခီတိ ဧတ္ထ ပခုမ-သဒ္ဒေါ အက္ခိဒလလောမေသု နိရုဠှော, တဒဘာဝါ နိပ္ပခုမက္ခိ. အက္ခိပါကေနာတိ အက္ခိဒလပရိယန္တေသု ပူတိတာပဇ္ဇနရောဂေန.

'One with monkey-like eyebrows' means one whose eyebrow hair is indistinguishable from the hair on the forehead. 'With eye-circles' means with eye-orbs. 'Cross-eyed' means one who looks askance. 'Water-pupil' refers to the reflected image in the water of those looking. Some say 'water-bubble.' 'Eye-pupil' refers to the shadow of someone standing directly in front. They also say 'eye-vessels.' 'Extremely tawny-eyed' means having eyes like marrow. 'Honey-tawny' means honey-colored and tawny. 'Without eyelashes' means here the term 'eyelash' refers to the fine hairs on the eyelids; their absence makes one without eyelashes. 'By eye-soreness' means by a disease that causes putrefaction at the edges of the eyelids.

စိပိဋနာသိကောတိ အနုန္နတနာသိကော. ပဋင်္ဂမဏ္ဍူကော နာမ မဟာမုခမဏ္ဍူကော. ဘိန္နမုခေါတိ ဥပက္ကမုခပရိယောသာနော, သဗ္ဗဒါ ဝိဝဋမုခေါ ဝါ. ဝင်္ကမုခေါတိ ဧကပဿေ အပက္ကမ္မ ဌိတဟေဋ္ဌိမဟနုကဋ္ဌိကော. ဩဋ္ဌစ္ဆိန္နကောတိ ဥဘောသု ဩဋ္ဌေသု ယတ္ထ ကတ္ထစိ ဇာတိယာ ဝါ ပစ္ဆာ ဝါ သတ္ထာဒိနာ အပနီတမံသေန ဩဋ္ဌေန သမန္နာဂတော. ဧဠမုခေါတိ နိစ္စပဂ္ဃရိတလာလာမုခေါ.

'Flat-nosed' means one with a nose that is not raised. 'Frog-mouthed' refers to a large-mouthed frog. 'Split-mouthed' means one whose mouth is split from beginning to end, or who always has an open mouth. 'Crooked-mouthed' means one whose lower jawbone is displaced to one side. 'Cut-lipped' means one who has flesh removed from either or both lips, either from birth or later by a knife or the like. 'Slobbering-mouthed' means one whose mouth constantly drips with saliva.

ဘိန္နဂလောတိ အဝနတဂလော. ဘိန္နဥရောတိ အတိနိန္နဥရမဇ္ဈော. ဧဝံ ဘိန္နပိဋ္ဌီတိ. သဗ္ဗဉ္စေတန္တိ ‘‘ကစ္ဆုဂတ္တော’’တိအာဒိံ သန္ဓာယ ဝုတ္တံ. ဧတ္ထ စ ဝိနိစ္ဆယော ကုဋ္ဌာဒီသု ဝုတ္တော ဧဝါတိ အာဟ ‘‘ဝိနိစ္ဆယော’’တိအာဒိ.

'Broken-necked' means one with a stooped neck. 'Broken-chested' means one with an excessively sunken chest. Similarly, 'broken-backed.' All this is stated with reference to 'one with a body like a tortoise' and the like. And here, the judgment is as stated in the section on leprosy and so forth; hence it is said, 'the judgment,' etc.

ဝါတဏ္ဍိကောတိ အဏ္ဍကေသု ဝုဒ္ဓိရောဂေန သမန္နာဂတော, အဏ္ဍဝါတရောဂေန ဥဒ္ဓုတဗီဇဏ္ဍကောသေန သမန္နာဂတော ဝါ. ယဿ နိဝါသနေန ပဋိစ္ဆန္နမ္ပိ ဥဏ္ဏတံ ပကာသတိ, သောဝ န ပဗ္ဗာဇေတဗ္ဗော. ဝိကဋောတိ တိရိယံ ဂမနပါဒေဟိ သမန္နာဂတော, ယဿ စင်္ကမတော ဇာဏုကာ ဗဟိ နိဂစ္ဆန္တိ. သံဃဋ္ဋောတိ ဂစ္ဆတော ပရိဝတ္တနပါဒေဟိ သမန္နာဂတော, ယဿ စင်္ကမတော ဇာဏုကာ အန္တော ပဝိသန္တိ. မဟာဇင်္ဃောတိ ထူလဇင်္ဃော. မဟာပါဒေါတိ မဟန္တေန ပါဒတလေန [Pg.237] ယုတ္တော. ပါဒဝေမဇ္ဈေတိ ပိဋ္ဌိပါဒဝေမဇ္ဈေ. ဧတေန အဂ္ဂပါဒေါ စ ပဏှိ စ သဒိသာဝါတိ ဒဿေတိ.

'One with a hydrocele' means one afflicted with a disease causing enlargement of the testicles, or one afflicted with a wind-disease of the testicles, having a swollen scrotum. He whose protuberance is visible even when covered by his lower robe is not to be ordained. 'Bow-legged' means one endowed with feet that move sideways, or one whose knees jut outward when walking. 'Knock-kneed' means one endowed with feet that turn inward when walking, or one whose knees go inward when walking. 'Large-calved' means one with thick calves. 'Large-footed' means one endowed with a large sole. 'The middle of the foot' means the middle of the top of the foot. By this it is shown that the forefoot and the heel are similar.

၁၃၄. မဇ္ဈေ သံကုဋိတပါဒတ္တာတိ ကုဏ္ဌပါဒတာယ ကာရဏံ ဒဿေတိ, အဂ္ဂေ သံကုဋိတပါဒတ္တာတိ ကုဏ္ဌပါဒတာယ. ကုဏ္ဌပါဒဿေဝ စင်္ကမနဝိဘာဝနံ ‘‘ပိဋ္ဌိပါဒဂ္ဂေန စင်္ကမန္တော’’တိ. ‘‘ပါဒဿ ဗာဟိရန္တေနာ’’တိ စ ‘‘အဗ္ဘန္တရန္တေနာ’’တိ စ ဣဒံ ပါဒတလဿ ဥဘောဟိ ပရိယန္တေဟိ စင်္ကမနံ သန္ဓာယ ဝုတ္တံ.

134. 'Having feet contracted in the middle' shows the reason for being club-footed; 'having feet contracted at the front' is also a reason for being club-footed. The description of the walking of a club-footed person is 'walking on the top of the foot.' 'With the outer edge of the foot' and 'with the inner edge' is said with reference to walking on both edges of the sole of the foot.

မမ္မနန္တိ ခလိတဝစနံ, ယော ဧကမေဝက္ခရံ စတုပဉ္စက္ခတ္တုံ ဝဒတိ, တဿေတံ အဓိဝစနံ, ဌာနကရဏဝိသုဒ္ဓိယာ အဘာဝေန အဖုဋ္ဌက္ခရဝစနံ. ဝစနာနုကရဏေန ဟိ သော ‘‘မမ္မနော’’တိ ဝုတ္တော. ယော စ ကရဏသမ္ပန္နောပိ ဧကမေဝက္ခရံ ဟိက္ကာရဗဟုသော ဝဒတိ, သောပိ ဣဓေဝ သင်္ဂယှတိ. ယော ဝါ ပန တံ နိဂ္ဂဟေတွာပိ အနာမေဍိတက္ခရမေဝ သိထိလံ သိလိဋ္ဌဝစနံ ဝတ္တုံ သမတ္ထော, သော ပဗ္ဗာဇေတဗ္ဗော. အာပတ္တိတော န မုစ္စန္တီတိ ဉတွာ ကရောန္တာဝ န မုစ္စန္တိ. ဇီဝိတန္တရာယာဒိအာပဒါသု အရုစိယာ ကာယသာမဂ္ဂိံ ဒေန္တဿ အနာပတ္တိ.

'Stammering' is faulty speech; it is a designation for one who utters a single syllable four or five times, speech with indistinct syllables due to the lack of purity in the place and means of articulation. Indeed, he is called a 'stammerer' in imitation of his speech. And one who, though endowed with the organs of speech, utters a single syllable with many hiccups, he too is included here. But one who, having restrained it, is able to speak loosely and smoothly without repeating syllables, he is to be ordained. Knowing, 'We are not freed from the offense,' those who act are not freed. There is no offense for one who gives bodily compliance out of dislike during life-threatening dangers and other misfortunes.

၁၃၅. အဘဗ္ဗပုဂ္ဂလကထာသု ‘‘ယော ကာဠပက္ခေ ဣတ္ထီ ဟောတိ, ဇုဏှပက္ခေ ပုရိသော, အယံ ပက္ခပဏ္ဍကော’’တိ ကေစိ ဝဒန္တိ. အဋ္ဌကထာယံ ပန ‘‘ကာဠပက္ခေ ပဏ္ဍကော ဟောတိ, ဇုဏှပက္ခေ ပနဿ ပရိဠာဟော ဝူပသမ္မတီ’’တိ အပဏ္ဍကပက္ခေ ပရိဠာဟဝူပသမဿေဝ ဝုတ္တတ္တာ ပဏ္ဍကပက္ခေ ဥဿန္နပရိဠာဟတာ ပဏ္ဍကဘာဝါပတ္တီတိ ဝိညာယတီတိ ဝီမံသိတွာ ယုတ္တတရံ ဂဟေတဗ္ဗံ. ဣတ္ထိဘာဝေါ ပုမ္ဘာဝေါ ဝါ နတ္ထိ ဧတဿာတိ အဘာဝကော. ‘‘တသ္မိံယေဝဿ ပက္ခေ ပဗ္ဗဇ္ဇာ ဝါရိတာတိ ဧတ္ထ အပဏ္ဍကပက္ခေ ပဗ္ဗာဇေတွာ ပဏ္ဍကပက္ခေ နာသေတဗ္ဗော’’တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. ကေစိ ပန ‘‘အပဏ္ဍကပက္ခေ [Pg.238] ပဗ္ဗဇိတော သစေ ကိလေသက္ခယံ ပါပုဏာတိ, န နာသေတဗ္ဗော’’တိ ဝဒန္တိ, တံ တေသံ မတိမတ္တံ. ပဏ္ဍကဿ ဟိ ကိလေသက္ခယာသမ္ဘဝတော, ခီဏကိလေသဿ စ ပဏ္ဍကဘာဝါနာပတ္တိတော. အဟေတုကပဋိသန္ဓိကထာယဉှိ အဝိသေသေန ပဏ္ဍကဿ အဟေတုကပဋိသန္ဓိတာ ဝုတ္တာ, အာသိတ္တဥသူယပက္ခပဏ္ဍကာနဉ္စ ပဋိသန္ဓိတော ပဋ္ဌာယေဝ ပဏ္ဍကဘာဝေါ, န ပဝတ္တိယံယေဝါတိ ဝဒန္တိ. တေနေဝ အဟေတုကပဋိသန္ဓိနိဒ္ဒေသေ ဇစ္စန္ဓဗဓိရာဒယော ဝိယ ပဏ္ဍကော ဇာတိသဒ္ဒေန ဝိသေသေတွာ န နိဒ္ဒိဋ္ဌော. စတုတ္ထပါရာဇိကသံဝဏ္ဏနာယဉ္စ (ပါရာ. အဋ္ဌ. ၂.၂၃၃) အဘဗ္ဗပုဂ္ဂလေ ဒဿေန္တေန ပဏ္ဍကတိရစ္ဆာနဂတဥဘတောဗျဉ္ဇနကာ တယော ဝတ္ထုဝိပန္နာ အဟေတုကပဋိသန္ဓိကာ, တေသံ သဂ္ဂေါ အဝါရိတော, မဂ္ဂေါ ပန ဝါရိတောတိ အဝိသေသတော ဝုတ္တန္တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၀၉) အာဂတံ.

135. In the discussions on incapable persons, some say: 'One who is a woman during the dark fortnight and a man during the bright fortnight, this is a fortnight-paṇḍaka.' In the commentary, however, it is said: 'During the dark fortnight he is a paṇḍaka, but during the bright fortnight his feverish passion subsides.' Since it is stated that in the non-paṇḍaka fortnight his feverish passion subsides, it is to be understood that in the paṇḍaka fortnight, due to heightened feverish passion, he attains the state of a paṇḍaka. Having considered this, the more suitable interpretation should be accepted. 'There is neither a female state nor a male state in him,' thus he is 'one without such a state' (abhāvako). 'Ordination is prohibited for him in that very fortnight; thus, having ordained him in the non-paṇḍaka fortnight, he should be expelled in the paṇḍaka fortnight'—this is stated in all three gaṇṭhipadas. Some, however, say: 'If one ordained in the non-paṇḍaka fortnight attains the destruction of defilements, he should not be expelled.' That is merely their opinion, for the destruction of defilements is impossible for a paṇḍaka, and one whose defilements are destroyed does not fall into the state of being a paṇḍaka. In the discussion on rootless rebirth-linking, it is generally stated that a paṇḍaka has a rootless rebirth-linking. And they say that for the āsitta-, usūya-, and pakkha-paṇḍakas, their paṇḍaka state exists from rebirth-linking onwards, and not only in the course of life. For this reason, in the exposition on rootless rebirth-linking, the paṇḍaka is not specified with the word 'by birth,' like the congenitally blind and deaf. And in the exposition on the fourth pārājika, when describing incapable persons, it is stated without distinction that the paṇḍaka, the animal, and the hermaphrodite—these three, defective in their basis—have a rootless rebirth-linking. For them, heaven is not barred, but the path is barred. This is stated in the Sāratthadīpanī.

ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၀၉) ပန ပဏ္ဍကဝတ္ထုသ္မိံ အာသိတ္တဥသူယပက္ခပဏ္ဍကာ တယောပိ ပုရိသဘာဝလိင်္ဂါဒိယုတ္တာ အဟေတုကပဋိသန္ဓိကာ, တေ စ ကိလေသပရိယုဋ္ဌာနဿ ဗလဝတာယ နပုံသကပဏ္ဍကသဒိသတ္တာ ‘‘ပဏ္ဍကာ’’တိ ဝုတ္တာ, တေသု အာသိတ္တဥသူယပဏ္ဍကာနံ ဒွိန္နံ ကိလေသပရိယုဋ္ဌာနံ ယောနိသောမနသိကာရာဒီဟိ ဝီတိက္ကမတော နိဝါရေတုမ္ပိ သက္ကာ, တေန တေ ပဗ္ဗာဇေတဗ္ဗာတိ ဝုတ္တာ. ပက္ခပဏ္ဍကဿ ပန ကာဠပက္ခေ ဥမ္မာဒေါ ဝိယ ကိလေသပရိဠာဟော အဝတ္ထရန္တော အာဂစ္ဆတိ, ဝီတိက္ကမံ ပတွာ ဧဝ စ နိဝတ္တတိ, တသ္မာ တသ္မိံ ပက္ခေ သော န ပဗ္ဗာဇေတဗ္ဗောတိ ဝုတ္တော, တဒေတံ ဝိဘာဂံ ဒဿေတုံ ‘‘ယဿ ပရေသ’’န္တိ ဝုတ္တံ. တတ္ထ အာသိတ္တဿာတိ မုခေ အာသိတ္တဿ အတ္တနောပိ အသုစိမုစ္စနေန ပရိဠာဟော ဝူပသမ္မတိ. ဥသူယာယ ဥပ္ပန္နာယာတိ ဥသူယာယ ဝသေန အတ္တနော သေဝေတုကာမတာရာဂေ ဥပ္ပန္နေ အသုစိမုတ္တိယာ ပရိဠာဟော ဝူပသမ္မတိ.

In the Vimativinodanī, however, regarding the subject of paṇḍakas, all three—the āsitta-, usūya-, and pakkha-paṇḍakas—are endowed with male nature, signs, and so on, and have a rootless rebirth-linking. Because of the strength of the overwhelming of defilements, they are similar to neuter paṇḍakas, and thus are called 'paṇḍakas.' Among them, the overwhelming of defilements in the two, the āsitta- and usūya-paṇḍakas, can be prevented from transgression by means of proper attention and so on; therefore, it is said they are to be ordained. For the pakkha-paṇḍaka, however, the feverish passion of defilements comes overwhelming him like madness during the dark fortnight, and it ceases only after transgression has occurred. Therefore, it is said that he is not to be ordained in that fortnight. To show this distinction, it is said, 'for whom by others…'. Here, 'for the āsitta' means: for one into whose mouth semen has been poured, the feverish passion subsides with the emission of his own impurity. 'When envy has arisen' means: when a desire for sexual enjoyment has arisen in him due to envy, the feverish passion subsides with the emission of impurity.

‘‘ဗီဇာနိ [Pg.239] အပနီတာနီ’’တိ ဝုတ္တတ္တာ ဗီဇေသု ဌိတေသု နိမိတ္တမတ္တေ အပနီတေ ပဏ္ဍကော န ဟောတိ. ဘိက္ခုနောပိ အနာဗာဓပစ္စယာ တဒပနယနေ ထုလ္လစ္စယမေဝ, န ပဏ္ဍကတ္တံ. ဗီဇေသု ပန အပနီတေသု အင်္ဂဇာတမ္ပိ ရာဂေန ကမ္မနိယံ န ဟောတိ, ပုမဘာဝေါ ဝိဂစ္ဆတိ, မဿုအာဒိပုရိသလိင်္ဂမ္ပိ ဥပသမ္ပဒါပိ ဝိဂစ္ဆတိ, ကိလေသပရိဠာဟောပိ ဒုန္နိဝါရဝီတိက္ကမော ဟောတိ နပုံသကပဏ္ဍကဿ ဝိယ, တသ္မာ ဤဒိသော ဥပသမ္ပန္နောပိ နာသေတဗ္ဗောတိ ဝဒန္တိ. ယဒိ ဧဝံ ကသ္မာ ဗီဇုဒ္ဓရဏေ ပါရာဇိကံ န ပညတ္တန္တိ? ဧတ္ထ တာဝ ကေစိ ဝဒန္တိ ‘‘ပညတ္တမေဝေတံ ဘဂဝတာ ‘ပဏ္ဍကော ဘိက္ခဝေ အနုပသမ္ပန္နော န ဥပသမ္ပာဒေတဗ္ဗော, ဥပသမ္ပန္နော နာသေတဗ္ဗော’တိ ဝုတ္တတ္တာ’’တိ. ကေစိ ပန ‘‘ယသ္မာ ဗီဇုဒ္ဓရဏက္ခဏေ ပဏ္ဍကော န ဟောတိ, တသ္မာ တသ္မိံ ခဏေ ပါရာဇိကံ န ပညတ္တံ. ယသ္မာ ပန သော ဥဒ္ဓဋဗီဇော ဘိက္ခု အပရေန သမယေန ဝုတ္တနယေန ပဏ္ဍကတ္တံ အာပဇ္ဇတိ, အဘာဝကော ဟောတိ, ဥပသမ္ပဒါယ အဝတ္ထု, တတော ဧဝ စဿ ဥပသမ္ပဒါ ဝိဂစ္ဆတိ, တသ္မာ ဧသ ပဏ္ဍကတ္တုပဂမနကာလတော ပဋ္ဌာယ ဇာတိယာ နပုံသကပဏ္ဍကေန သဒ္ဓိံ ယောဇေတွာ ‘ဥပသမ္ပန္နော နာသေတဗ္ဗော’တိ အဘဗ္ဗောတိ ဝုတ္တော, န တတော ပုဗ္ဗေ. အယဉ္စ ကိဉ္စာပိ သဟေတုကော, ဘာဝက္ခယေန ပနဿ အဟေတုကသဒိသတာယ မဂ္ဂေါပိ န ဥပ္ပဇ္ဇတီ’’တိ ဝဒန္တိ. အပရေ ပန ‘‘ပဗ္ဗဇ္ဇတော ပုဗ္ဗေ ဥပက္ကမေန ပဏ္ဍကဘာဝမာပန္နံ သန္ဓာယ ‘ဥပသမ္ပန္နော နာသေတဗ္ဗော’တိ ဝုတ္တံ, ဥပသမ္ပန္နဿ ပန ပစ္ဆာ ဥပက္ကမေန ဥပသမ္ပဒါပိ န ဝိဂစ္ဆတီ’’တိ, တံ န ယုတ္တံ. ယဒဂ္ဂေန ဟိ ပဗ္ဗဇ္ဇတော ပုဗ္ဗေ ဥပက္ကမေန အဘဗ္ဗော ဟောတိ, တဒဂ္ဂေန ပစ္ဆာပိ ဟောတီတိ ဝီမံသိတွာ ဂဟေတဗ္ဗံ.

Because it is said, 'The seeds have been removed,' when the seeds remain but only the external sign is removed, one does not become a eunuch. Even for a bhikkhu, if this removal is done for a reason other than illness, it is only a thullaccaya offense, not eunuchhood. However, when the seeds are removed, even the male organ does not become workable with lust, masculinity vanishes, and signs of manhood like a beard, etc., and even the higher ordination, vanish, and the torment of defileles becomes an uncontrollable transgression like that of a neuter eunuch. Therefore, they say, such an ordained one should be expelled. If this is so, why was a pārājika offense not laid down for the removal of the seeds? Here, some say, 'It was indeed laid down by the Blessed One: "A eunuch, monks, should not be ordained; if ordained, he should be expelled," because it was stated thus.' Others, however, argue, 'Because at the moment of removing the seeds, one is not yet a eunuch, no pārājika was laid down for that moment. But later, when that monk, having had his seeds removed, becomes a eunuch in the manner described, he becomes one without the male state, an unsuitable basis for higher ordination, and thus his higher ordination vanishes. Therefore, from the time he becomes a eunuch, he is grouped with naturally neuter eunuchs and declared "to be expelled" as he is incapable, but not before. Although this one has a cause, due to the destruction of his male state, and because of his similarity to one without roots, even the path does not arise in him,' they say. Still others say, 'The statement "if ordained, he should be expelled" refers to one who became a eunuch through an undertaking before ordination. But for one already ordained, the higher ordination is not lost even if an undertaking is made afterward.' That is not correct. For by whatever reason one is incapable through an undertaking before ordination, by that same reason one is also incapable afterward—this should be understood after due consideration.

ဣတ္ထတ္တာဒိ ဘာဝေါ နတ္ထိ ဧတဿာတိ အဘာဝကော. ပဗ္ဗဇ္ဇာ န ဝါရိတာတိ ဧတ္ထ ပဗ္ဗဇ္ဇာဂ္ဂဟဏေနေဝ ဥပသမ္ပဒါပိ ဂဟိတာ. တေနာဟ ‘‘ယဿ စေတ္ထ ပဗ္ဗဇ္ဇာ ဝါရိတာ’’တိအာဒိ. တသ္မိံ [Pg.240] ယေဝဿ ပက္ခေ ပဗ္ဗဇ္ဇာ ဝါရိတာတိ ဧတ္ထ ပန အပဏ္ဍကပက္ခေပိ ပဗ္ဗဇ္ဇာမတ္တမေဝ လဘတိ, ဥပသမ္ပဒါ ပန တဒါပိ န ဝဋ္ဋတိ, ပဏ္ဍကပက္ခေ ပန အာဂတော လိင်္ဂနာသနာယ နာသေတဗ္ဗောတိ ဝေဒိတဗ္ဗန္တိ ဝုတ္တံ.

There is no state such as femaleness, etc., in him, hence he is 'abhāvako' (one without a state). Where it is said 'going forth is not forbidden,' by the taking of 'going forth,' higher ordination is also included. Therefore, it is said: 'For whom the going forth is forbidden here,' etc. However, where it is said 'in that very fortnight, his going forth is forbidden,' it should be understood that even in the non-eunuch fortnight, he obtains only the going forth, but higher ordination is not allowable even then. In the eunuch fortnight, however, one who has come is to be expelled by the destruction of the sign (of a monk), as it has been said.

၁၃၆. ဥဘတောဗျဉ္ဇနမဿ အတ္ထီတိ ဥဘတောဗျဉ္ဇနကောတိ ဣမိနာ အသမာနာဓိကရဏဝိသယော ဗာဟိရတ္ထသမာသောယံ, ပုရိမပဒေ စ ဝိဘတ္တိအလောပေါတိ ဒဿေတိ. ဗျဉ္ဇနန္တိ စေတ္ထ ပုရိသနိမိတ္တံ ဣတ္ထိနိမိတ္တဉ္စ အဓိပ္ပေတံ. အထ ဥဘတောဗျဉ္ဇနကဿ ဧကမေဝ ဣန္ဒြိယံ ဟောတိ, ဥဒါဟု ဒွေတိ? ဧကမေဝ ဟောတိ, န ဒွေ. ကထံ ဝိညာယတီတိ စေ? ‘‘ယဿ ဣတ္ထိန္ဒြိယံ ဥပ္ပဇ္ဇတိ, တဿ ပုရိသိန္ဒြိယံ ဥပ္ပဇ္ဇတီတိ, နော. ယဿ ဝါ ပန ပုရိသိန္ဒြိယံ ဥပ္ပဇ္ဇတိ, တဿ ဣတ္ထိန္ဒြိယံ ဥပ္ပဇ္ဇတီတိ, နော’’တိ (ယမ. ၃.ဣန္ဒြိယယမက.၁၈၈) ဧကသ္မိံ သန္တာနေ ဣန္ဒြိယဘူတဘာဝဒွယဿ ဥပ္ပတ္တိယာ အဘိဓမ္မေ ပဋိသေဓိတတ္တာ, တဉ္စ ခေါ ဣတ္ထိဥဘတောဗျဉ္ဇနကဿ ဣတ္ထိန္ဒြိယံ, ပုရိသဥဘတောဗျဉ္ဇနကဿ ပုရိသိန္ဒြိယန္တိ. ယဒိ ဧဝံ ဒုတိယဗျဉ္ဇနဿ အဘာဝေါ အာပဇ္ဇတိ ဣန္ဒြိယဉှိ ဗျဉ္ဇနဿ ကာရဏံ ဝုတ္တံ, တဉ္စ တဿ နတ္ထီတိ? ဝုစ္စတေ – န တဿ ဣန္ဒြိယံ ဒုတိယဗျဉ္ဇနကာရဏံ. ကသ္မာ? သဒါ အဘာဝတော. ဣတ္ထိဥဘတောဗျဉ္ဇနကဿ ဟိ ယဒါ ဣတ္ထိယာ ရာဂစိတ္တံ ဥပ္ပဇ္ဇတိ, တဒါ ပုရိသဗျဉ္ဇနံ ပါကဋံ ဟောတိ, ဣတ္ထိဗျဉ္ဇနံ ပဋိစ္ဆန္နံ ဂုဠှံ ဟောတိ, တထာ ဣတရဿ ဣတရံ. ယဒိ စ တေသံ ဣန္ဒြိယံ ဒုတိယဗျဉ္ဇနကာရဏံ ဘဝေယျ, သဒါပိ ဗျဉ္ဇနဒွယံ တိဋ္ဌေယျ, န ပန တိဋ္ဌတိ, တသ္မာ ဝေဒိတဗ္ဗမေတံ ‘‘န တဿ တံ ဗျဉ္ဇနကာရဏံ, ကမ္မသဟာယံ ပန ရာဂစိတ္တမေဝေတ္ထ ကာရဏ’’န္တိ. ယသ္မာ စဿ ဧကမေဝ ဣန္ဒြိယံ ဟောတိ, တသ္မာ ဣတ္ထိဥဘတောဗျဉ္ဇနကော သယမ္ပိ ဂဗ္ဘံ ဂဏှာတိ, ပရမ္ပိ ဂဏှာပေတိ. ပုရိသဥဘတောဗျဉ္ဇနကော ပရံ ဂဏှာပေတိ, သယံ ပန န ဂဏှာတီတိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၁၆) အာဂတံ.

136. One who has both characteristics is called 'ubhatobyañjanaka.' This is an external-meaning compound (bāhiratthasamāso) with a non-co-referential scope, and it shows the non-elision of the case ending in the first word. Here, 'byañjana' refers to both male and female characteristics. Now, does an ubhatobyañjanaka have one faculty or two? Only one, not two. How is this known? If it is asked, 'When the female faculty arises, does the male faculty arise? No. Or when the male faculty arises, does the female faculty arise? No.' (Yamaka 3, Indriyayamaka 188). This is because in the Abhidhamma, the arising of two states that are faculties in a single continuum is denied. And for a female ubhatobyañjanaka, it is the female faculty; for a male ubhatobyañjanaka, it is the male faculty. If so, would the absence of the second characteristic result, for the faculty is said to be the cause of the characteristic, and that is not present for it? It is said: The faculty is not the cause of the second characteristic. Why? Because of its constant absence. For when a lustful mind arises in a female ubhatobyañjanaka, the male characteristic becomes apparent, while the female characteristic remains concealed and hidden; similarly for the other. If the faculty were the cause of the second characteristic, both characteristics would always be present. But they are not, so it should be understood thus: 'That is not the cause of that characteristic; rather, the lustful mind, aided by kamma, is the cause here.' And because they have only one faculty, a female ubhatobyañjanaka can both conceive herself and cause another to conceive. A male ubhatobyañjanaka can cause another to conceive but cannot conceive himself—as stated in the Sāratthadīpanī (Sāratthadīpanī Ṭīkā, Mahāvagga 3.116).

ဝိမတိဝိနောဒနိယံ [Pg.241] (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၁၆) ပန – ဣတ္ထိဥဘတောဗျဉ္ဇနကောတိ ဣတ္ထိန္ဒြိယယုတ္တော, ဣတရော ပန ပုရိသိန္ဒြိယယုတ္တော. ဧကဿ ဟိ ဘာဝဒွယံ သဟ န ဥပ္ပဇ္ဇတိ ယမကေ (ယမ. ၃.ဣန္ဒြိယယမက.၁၈၈) ပဋိက္ခိတ္တတ္တာ. ဒုတိယဗျဉ္ဇနံ ပန ကမ္မသဟာယေန အကုသလစိတ္တေနေဝ ဘာဝရဟိတံ ဥပ္ပဇ္ဇတိ. ပကတိတ္ထိပုရိသာနမ္ပိ ကမ္မမေဝ ဗျဉ္ဇနလိင်္ဂါနံ ကာရဏံ, န ဘာဝေါ တဿ ကေနစိ ပစ္စယေန ပစ္စယတ္တဿ ပဋ္ဌာနေ အဝုတ္တတ္တာ. ကေဝလံ ဘာဝသဟိတာနံယေဝ ဗျဉ္ဇနလိင်္ဂါနံ ပဝတ္တဒဿနတ္ထံ အဋ္ဌကထာသု (ဓ. သ. အဋ္ဌ. ၆၃၂-၆၃၃) ‘‘ဣတ္ထိန္ဒြိယံ ပဋိစ္စ ဣတ္ထိလိင်္ဂါဒီနီ’’တိအာဒိနာ ဣန္ဒြိယဿ ဗျဉ္ဇနကာရဏတ္တေန ဝုတ္တံ. ဣဓ ပန အကုသလဗလေန ဣန္ဒြိယံ ဝိနာပိ ဗျဉ္ဇနံ ဥပ္ပဇ္ဇတီတိ ဝေဒိတဗ္ဗံ. ဥဘိန္နမ္ပိ စေ တေသံ ဥဘတောဗျဉ္ဇနကာနံ. ယဒါ ဣတ္ထိယာ ရာဂေါ ဥပ္ပဇ္ဇတိ, တဒါ ပုရိသဗျဉ္ဇနံ ပါကဋံ ဟောတိ, ဣတရံ ပဋိစ္ဆန္နံ. ယဒါ ပုရိသေ ရာဂေါ ဥပ္ပဇ္ဇတိ, တဒါ ဣတ္ထိဗျဉ္ဇနံ ပါကဋံ ဟောတိ, ဣတရံ ပဋိစ္ဆန္နန္တိ အာဂတံ.

In the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.116), however, it is stated: A female person with both sexual characteristics is one endowed with the female faculty; the other is endowed with the male faculty. For in one individual, two gender states do not arise simultaneously, as this is rejected in the Yamaka (Yama. 3. Indriyayamaka.188). The second sexual characteristic, however, arises devoid of the corresponding gender state, with the support of kamma through an unwholesome mind. Even in the case of ordinary men and women, kamma alone is the cause of their sexual characteristics and signs, not the gender state, since its being a condition through any specific condition is not stated in the Paṭṭhāna. Merely to illustrate the manifestation of sexual characteristics and signs accompanied by their respective gender states, it is stated in the commentaries (Dha. Sa. Aṭṭha. 632-633), 'Depending on the female faculty, female characteristics, etc.,' indicating that the faculty is the cause of the characteristics. Here, however, it should be understood that a characteristic can arise even without the faculty, due to the power of unwholesome kamma. And for both of these persons with both sexual characteristics: when lust for a woman arises, the male characteristic becomes prominent, while the other remains concealed. When lust for a man arises, the female characteristic becomes prominent, while the other remains concealed—so it is stated.

၁၃၇. ထေယျာယ သံဝါသော ဧတဿာတိ ထေယျသံဝါသကော. သော စ န သံဝါသမတ္တဿေဝ ထေနကော ဣဓာဓိပ္ပေတော, အထ ခေါ လိင်္ဂဿ တဒုဘယဿ စ ထေနကောပီတိ အာဟ ‘‘တယော ထေယျသံဝါသကာ’’တိအာဒိ. န ယထာဝုဍ္ဎံ ဝန္ဒနံ သာဒိယတီတိ ယထာဝုဍ္ဎံ ဘိက္ခူနံ ဝါ သာမဏေရာနံ ဝါ ဝန္ဒနံ န သာဒိယတိ. ယထာဝုဍ္ဎံ ဝန္ဒနံ သာဒိယတီတိ အတ္တနာ မုသာဝါဒံ ကတွာ ဒဿိတဝဿာနုရူပံ ယထာဝုဍ္ဎံ ဝန္ဒနံ သာဒိယတိ. ဘိက္ခုဝဿဂဏနာဒိကောတိ ဣမိနာ န ဧကကမ္မာဒိကောဝ ဣဓ သံဝါသော နာမာတိ ဒဿေတိ.

137. His dwelling is by theft, thus he is a 'theyyasaṃvāsaka.' Here, this does not refer merely to one who is a thief of co-residence, but also to one who is a thief of the guise and a thief of both—hence it is said, 'There are three theyyasaṃvāsakas,' etc. 'He does not consent to veneration according to seniority' means he does not consent to veneration from monks or novices according to seniority. 'He consents to veneration according to seniority' means, having told a lie himself, he consents to veneration according to seniority in conformity with the number of years he has declared. By the phrase 'counting the years of monkhood, etc.,' it is shown that here, communion is not defined by a single formal act, etc.

၁၃၈. ရာဇ…ပေ… ဘယေနာတိ ဧတ္ထ ဘယ-သဒ္ဒေါ ပစ္စေကံ ယောဇေတဗ္ဗော ‘‘ရာဇဘယေန ဒုဗ္ဘိက္ခဘယေနာ’’တိအာဒိနာ. သံဝါသံ နာဓိဝါသေတိ, ယာဝ သော သုဒ္ဓမာနသောတိ ရာဇဘယာဒီဟိ [Pg.242] ဂဟိတလိင်္ဂတာယ သော သုဒ္ဓမာနသော ယာဝ သံဝါသံ နာဓိဝါသေတီတိ အတ္ထော. ယော ဟိ ရာဇဘယာဒိံ ဝိနာ ကေဝလံ ဘိက္ခူ ဝဉ္စေတွာ တေဟိ သဒ္ဓိံ သံဝသိတုကာမတာယ လိင်္ဂံ ဂဏှာတိ, သော အသုဒ္ဓစိတ္တတာယ လိင်္ဂဂ္ဂဟဏေနေဝ ထေယျသံဝါသကော နာမ ဟောတိ. အယံ ပန တာဒိသေန အသုဒ္ဓစိတ္တေန ဘိက္ခူ ဝဉ္စေတုကာမတာယ အဘာဝတော ယာဝ သံဝါသံ နာဓိဝါသေတိ, တာဝ ထေယျသံဝါသကော နာမ န ဟောတိ. တေနေဝ ‘‘ရာဇဘယာဒီဟိ ဂဟိတလိင်္ဂါနံ ‘ဂိဟီ မံ သမဏောတိ ဇာနန္တူ’တိ ဝဉ္စနစိတ္တေ သတိပိ ဘိက္ခူနံ ဝဉ္စေတုကာမတာယ အဘာဝါ ဒေါသော န ဇာတော’’တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. ကေစိ ပန ‘‘ဝူပသန္တဘယတာ ဣဓ သုဒ္ဓစိတ္တတာ’’တိ ဝဒန္တိ, ဧဝဉ္စ သတိ သော ဝူပသန္တဘယော ယာဝ သံဝါသံ နာဓိဝါသေတိ, တာဝ ထေယျသံဝါသကော န ဟောတီတိ အယမတ္ထော ဝိညာယတိ. ဣမသ္မိဉ္စ အတ္ထေ ဝိညာယမာနေ အဝူပသန္တဘယဿ သံဝါသသာဒိယနေပိ ထေယျသံဝါသကော န ဟောတီတိ အာပဇ္ဇေယျ, န စ အဋ္ဌကထာယံ အဝူပသန္တဘယဿ သံဝါသသာဒိယနေပိ အထေယျသံဝါသကတာ ဒဿိတာ. သဗ္ဗပါသဏ္ဍိယဘတ္တာနိ ဘုဉ္ဇန္တောတိ စ ဣမိနာ အဝူပသန္တဘယေနပိ သံဝါသံ အသာဒိယန္တေနေဝ ဘဝိတဗ္ဗန္တိ ဒီပေတိ. တေနေဝ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ ‘‘ယသ္မာ ဝိဟာရံ အာဂန္တွာ သံဃိကံ ဂဏှန္တဿ သံဝါသံ ပရိဟရိတုံ ဒုက္ကရံ, တသ္မာ ‘သဗ္ဗပါသဏ္ဍိယဘတ္တာနိ ဘုဉ္ဇန္တော’တိ ဣဒံ ဝုတ္တ’’န္တိ. တသ္မာ ရာဇဘယာဒီဟိ ဂဟိတလိင်္ဂတာယေဝေတ္ထ သုဒ္ဓစိတ္တတာတိ ဂဟေတဗ္ဗံ.

138. The word 'bhaya' here should be applied individually, as in 'fear of the king, fear of famine,' and so on. 'He does not consent to dwelling as long as his mind is pure'—this means that because his guise was taken due to fear of the king, etc., he is pure-minded as long as he does not consent to dwelling. For one who, without any fear of the king or such, takes the guise solely out of a desire to deceive the monks and dwell with them, is called a 'thief-dweller' from the very taking of the guise due to his impure mind. This one, however, lacking any desire to deceive the monks with such an impure mind, is not called a 'thief-dweller' as long as he does not consent to dwelling. Therefore, it is stated in all three Gaṇṭhipadas: 'For those whose guise is taken up due to fear of the king, etc., even with the deceptive thought, "Let householders know me as an ascetic," there is no fault due to the absence of an intention to deceive the monks.' Some, however, say, 'Here, purity of mind means the allaying of fear.' If so, then it is understood that as long as he, with his fear allayed, does not consent to dwelling, he is not a 'thief-dweller.' When this meaning is understood, it would follow that even one whose fear has not been allayed but consents to dwelling would not be a 'thief-dweller.' Yet, the commentary does not show that one whose fear has not been allayed is not a 'thief-dweller' even when consenting to dwelling. The phrase 'he eats the food of all sectarians' indicates that even one whose fear has not been allayed must be one who does not consent to dwelling. Therefore, it is stated in all three Gaṇṭhipadas: 'Because it is difficult for one who comes to the monastery and takes what belongs to the Sangha to avoid dwelling, therefore, "he eats the food of all sectarians" was said.' Thus, in this case, purity of mind should be understood as the very state of having taken the guise due to fear of the king, etc.

သဗ္ဗပါသဏ္ဍိယဘတ္တာနီတိ သဗ္ဗသာမယိကာနံ သာဓာရဏံ ကတွာ ဝီထိစတုက္ကာဒီသု ဌပေတွာ ဒါတဗ္ဗဘတ္တာနိ. ကာယပရိဟာရိယာနီတိ ကာယေန ပရိဟရိတဗ္ဗာနိ. အဗ္ဘုဂ္ဂစ္ဆန္တီတိ အဘိမုခံ ဂစ္ဆန္တိ. ကမ္မန္တာနုဋ္ဌာနေနာတိ ကသိဂေါရက္ခာဒိကမ္မာကရဏေန. တဒေဝ ပတ္တစီဝရံ အာဒါယ ဝိဟာရံ ဂစ္ဆတီတိ [Pg.243] စီဝရာနိ နိဝါသနပါရုပနဝသေန အာဒါယ, ပတ္တဉ္စ အံသကူဋေ လဂ္ဂေတွာ ဝိဟာရံ ဂစ္ဆတိ.

'Meals for all sectarians' means meals to be given, having been made common to all sectarians and placed at crossroads and the like. 'For the maintenance of the body' means things to be used by the body. 'Abbhuggacchanti' means they go towards. 'By not undertaking work' means by not doing work such as farming and cattle-herding. 'Taking that very bowl and robes, he goes to the monastery' means taking the robes as lower and upper garments and, having hung the bowl on his shoulder, he goes to the monastery.

နာပိ သယံ ဇာနာတီတိ ‘‘ယော ဧဝံ ပဗ္ဗဇတိ, သော ထေယျသံဝါသကော နာမ ဟောတီ’’တိ ဝါ ‘‘ဧဝံ ကာတုံ န လဘတီ’’တိ ဝါ ‘‘ဧဝံ ပဗ္ဗဇိတော သမဏော နာမ န ဟောတီ’’တိ ဝါ န ဇာနာတိ. ယော ဧဝံ ပဗ္ဗဇတိ, သော ထေယျသံဝါသကော နာမ ဟောတီတိ ဣဒံ ပန နိဒဿနမတ္တံ. အနုပသမ္ပန္နကာလေယေဝါတိ ဣမိနာ ဥပသမ္ပန္နကာလေ သုတွာ သစေပိ နာရောစေတိ, ထေယျသံဝါသကော န ဟောတီတိ ဒီပေတိ.

'Nor does he himself know' means he does not know, 'One who goes forth in this way is called a 'thief-dweller',' or 'It is not permissible to do this,' or 'One who has gone forth in this way is not called an ascetic.' But the statement 'One who goes forth in this way is called a 'thief-dweller'' is merely an illustration. By 'at the very time of being unordained,' it is shown that even if, upon hearing it at the time of ordination, he does not confess, he is not a 'thief-dweller'.

သိက္ခံ အပ္ပစ္စက္ခာယ…ပေ… ထေယျသံဝါသကော န ဟောတီတိ ဣဒံ ဘိက္ခူဟိ ဒိန္နလိင်္ဂဿ အပရိစ္စတ္တတ္တာ န လိင်္ဂတ္ထေနကော ဟောတိ, လိင်္ဂါနုရူပဿ သံဝါသဿ သာဒိတတ္တာ နာပိ သံဝါသတ္ထေနကော ဟောတီတိ ဝုတ္တံ. ဧကော ဘိက္ခု ကာသာယေ သဥဿာဟောဝ ဩဒါတံ နိဝါသေတွာတိ ဧတ္ထာပိ ဣဒမေဝ ကာရဏံ ဒဋ္ဌဗ္ဗံ. ပရတော ‘‘သာမဏေရော သလိင်္ဂေ ဌိတော’’တိအာဒိနာ သာမဏေရဿ ဝုတ္တဝိဓာနေသုပိ အထေယျသံဝါသပက္ခေ အယမေဝ နယော. ‘‘ဘိက္ခုနိယာပိ ဧသေဝ နယော’’တိ ဝုတ္တမေဝတ္ထံ ‘‘သာပိ ဂိဟိဘာဝံ ပတ္ထယမာနာ’’တိအာဒိနာ ဝိဘာဝေတိ.

'Without renouncing the training…pe…he is not a thief-dweller'—this is said because the guise given by the monks is not abandoned, so he is not a thief of the guise; and because he accepts dwelling befitting the guise, he is also not a thief of dwelling. In the case of 'A single monk, though zealous for the saffron robe, having worn white clothes,' here too the same reason should be seen. Furthermore, regarding statements such as 'a novice abiding in his own guise,' in the prescribed rules for a novice too, this same principle applies in the case of not being a thief-dweller. The statement 'it is the same for a nun too' clarifies the meaning with 'she too, desiring the state of a householder,' and so on.

သစေ ကောစိ ဝုဍ္ဎပဗ္ဗဇိတောတိ သာမဏေရံ သန္ဓာယ ဝုတ္တံ. မဟာပေဠာဒီသူတိ ဧတေန ဂိဟိသန္တကံ ဒဿိတံ. သာမဏေရပဋိပါဋိယာ…ပေ… ထေယျသံဝါသကော န ဟောတီတိ ဧတ္ထ ကိဉ္စာပိ ထေယျသံဝါသကော န ဟောတိ, ပါရာဇိကံ ပန အာပဇ္ဇတိယေဝ. သေသမေတ္ထ ဥတ္တာနမေဝါတိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၁၀) ဝုတ္တံ.

'If someone is one who has gone forth in old age'—this is said with reference to a novice. 'In the Mahāpeḷā, etc.'—by this, property belonging to householders is shown. In the passage 'in the order of novices…pe…he is not a thief-dweller,' here, although he is not a thief-dweller, he nevertheless incurs a pārājika offense. 'The rest here is self-evident'—this is stated in the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.110).

ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၁၀) ပန – ထေယျာယ လိင်္ဂဂ္ဂဟဏမတ္တမ္ပိ ဣဓ သံဝါသော ဧဝါတိ အာဟ ‘‘တယော ထေယျသံဝါသကာ’’တိ. န [Pg.244] ယထာဝုဍ္ဎံ ဝန္ဒနန္တိ ဘိက္ခူနံ သာမဏေရာနံ ဝါ ဝန္ဒနံ န သာဒိယတိ. ယထာဝုဍ္ဎံ ဝန္ဒနန္တိ အတ္တနာ မုသာဝါဒေန ဒဿိတဝဿက္ကမေန ဘိက္ခူနံ ဝန္ဒနံ သာဒိယတိ. ဒဟရသာမဏေရော ပန ဝုဍ္ဎသာမဏေရာနံ, ဒဟရဘိက္ခူ စ ဝုဍ္ဎာနံ ဝန္ဒနံ သာဒိယန္တောပိ ထေယျသံဝါသကော န ဟောတိ. ဣမသ္မိံ အတ္ထေတိ သံဝါသတ္ထေနကတ္ထေ. ဘိက္ခုဝဿာနီတိ ဣဒံ သံဝါသတ္ထေနကေ ဝုတ္တပါဌဝသေန ဝုတ္တံ, သယမေဝ ပန ပဗ္ဗဇိတွာ သာမဏေရဝဿာနိ ဂဏေန္တောပိ ဥဘယတ္ထေနကော ဧဝ. န ကေဝလဉ္စ ပုရိသောဝ, ဣတ္ထီပိ ဘိက္ခူနီသု ဧဝံ ပဋိပဇ္ဇတိ, ထေယျသံဝါသိကာဝ. အာဒိကမ္မိကာပိ စေတ္ထ န မုစ္စန္တိ. ဥပသမ္ပန္နေသု ဧဝ ပညတ္တာပတ္တိံ ပဋိစ္စ အာဒိကမ္မိကာ ဝုတ္တာ, တေနေဝေတ္ထ အာဒိကမ္မိကောပိ န မုတ္တော.

In the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.110), however, it is said: 'Here, even the mere taking of the guise for the purpose of theft is itself dwelling; hence it is stated, "There are three thief-dwellers."' 'He does not accept veneration according to seniority' means he does not accept veneration from monks or novices. 'He accepts veneration according to seniority' means, having spoken falsely himself, he accepts veneration from monks in accordance with the order of years he has presented. However, a junior novice accepting veneration from senior novices, or a junior monk from seniors, does not become a thief-dweller. 'In this meaning' refers to the meaning of 'thief of dwelling.' The phrase 'monk's years' is stated here according to the wording in the section on the 'thief of dwelling'; however, one who ordains oneself and counts the years as a novice is still a thief in both ways. Not only men, but if women also behave similarly among nuns, they are indeed thief-dwellers. Even first-time offenders are not exempt here. First-time offenders are mentioned with regard to offenses prescribed for those who are fully ordained, and therefore even a first-time offender is not exempt here.

ရာဇ…ပေ… ဘယေနာတိ ဧတ္ထ ဘယ-သဒ္ဒေါ ပစ္စေကံ ယောဇေတဗ္ဗော. ယာဝ သော သုဒ္ဓမာနသောတိ ‘‘ဣမိနာ လိင်္ဂေန ဘိက္ခူ ဝဉ္စေတွာ တေဟိ သံဝသိဿာမီ’’တိ အသုဒ္ဓစိတ္တာဘာဝေန သုဒ္ဓစိတ္တော. တေန ဟိ အသုဒ္ဓစိတ္တေန လိင်္ဂေ ဂဟိတမတ္တေ ပစ္ဆာ ဘိက္ခူဟိ သဟ သံဝသတု ဝါ မာ ဝါ, လိင်္ဂတ္ထေနကော ဟောတိ. ပစ္ဆာ သံဝသန္တောပိ အဘဗ္ဗော ဟုတွာ သံဝသတိ, တသ္မာ ဥဘယတ္ထေနကောပိ လိင်္ဂတ္ထေနကေ ဧဝ ပဝိသတီတိ ဝေဒိတဗ္ဗံ. ယော ပန ရာဇာဒိဘယေန သုဒ္ဓစိတ္တောဝ လိင်္ဂံ ဂဟေတွာ ဝိစရန္တော ပစ္ဆာ ‘‘ဘိက္ခုဝဿာနိ ဂဏေတွာ ဇီဝဿာမီ’’တိ အသုဒ္ဓစိတ္တံ ဥပ္ပာဒေတိ, သော စိတ္တုပ္ပာဒမတ္တေန ထေယျသံဝါသကော န ဟောတိ သုဒ္ဓစိတ္တေန ဂဟိတလိင်္ဂတ္တာ. သစေ ပန သော ဘိက္ခူနံ သန္တိကံ ဂန္တွာ သာမဏေရဝဿဂဏနာဒိံ ကရောတိ, တဒါ သံဝါသတ္ထေနကော, ဥဘယတ္ထေနကော ဝါ ဟောတီတိ ဒဋ္ဌဗ္ဗံ. ယံ ပန ပရတော ‘‘သဟ ဓုရနိက္ခေပေန အယမ္ပိ ထေယျသံဝါသကောဝါ’’တိ ဝုတ္တံ, တံ ဘိက္ခူဟိ သင်္ဂမ္မ သံဝါသာဓိဝါသနဝသေန ဓုရနိက္ခေပံ သန္ဓာယ ဝုတ္တံ. တေန ဝုတ္တံ ‘‘သံဝါသံ နာဓိဝါသေတိ, ယာဝါ’’တိ[Pg.245], တဿ တာဝ ထေယျသံဝါသကော နာမ န ဝုစ္စတီတိ သမ္ဗန္ဓော ဒဋ္ဌဗ္ဗော. ဧတ္ထ စ စောရာဒိဘယံ ဝိနာပိ ကီဠာဓိပ္ပာယေန လိင်္ဂံ ဂဟေတွာ ဘိက္ခူနမ္ပိ သန္တိကေ ပဗ္ဗဇိတာလယံ ဒဿေတွာ ဝန္ဒနာဒိံ အသာဒိယန္တောပိ ‘‘သောဘတိ နု ခေါ မေ ပဗ္ဗဇိတလိင်္ဂ’’န္တိအာဒိနာ သုဒ္ဓစိတ္တေန ဂဏှန္တောပိ ထေယျသံဝါသကော န ဟောတီတိ ဒဋ္ဌဗ္ဗံ.

'The king…pe… out of fear': here the word 'fear' should be applied individually. 'As long as his mind is pure': he is pure-minded due to the absence of an impure thought such as, 'By means of this guise, I will deceive the monks and dwell with them.' Therefore, for an impure-minded person, from the moment he takes up the guise, whether or not he later dwells with the monks, he is a 'thief of the guise.' Even if he later dwells with them, he dwells as one who is incapable; thus it should be understood that one who is a thief in both ways is included under the category of 'thief of the guise.' However, one who, out of fear of the king or others, takes up the guise with a pure mind and wanders, but later gives rise to an impure mind, thinking, 'I will count the years as a monk and make a living,' does not become a 'thief-dweller' merely by that arising of thought, because the guise was taken up with a pure mind. But if he then approaches the monks and performs actions such as counting the years as a novice, then he becomes a 'thief of dwelling,' or a thief in both ways; this should be understood. As for what was said further on—'Along with the laying down of the yoke, this one too is a thief-dweller'—that was said with reference to laying down the yoke by way of consenting to co-residence after meeting with the monks. Therefore, it was said, 'He does not consent to dwelling, as long as…'; the connection should be understood that up to that point, he is not called a 'thief-dweller.' And here it should be understood that even without fear of thieves or others, one who takes the guise with the intention of play, and, while showing an affection for the ordained state in the presence of monks, does not accept veneration and so on, taking it up with a pure mind, merely thinking, 'Does this monastic guise suit me?', is not a 'thief-dweller'.

သဗ္ဗပါသဏ္ဍိယဘတ္တာနီတိ သဗ္ဗသာမယိကာနံ သာဓာရဏံ ကတွာ ပညတ္တာနိ ဘတ္တာနိ. ဣဒဉ္စ ဘိက္ခူနညေဝ နိယမိတဘတ္တဂ္ဂဟဏေ သံဝါသောပိ သမ္ဘဝေယျာတိ သဗ္ဗသာဓာရဏဘတ္တံ ဝုတ္တံ. သံဝါသံ ပန အသာဒိယိတွာ အဘိက္ခုကဝိဟာရာဒီသု ဝိဟာရဘတ္တာဒီနိ ဘုဉ္ဇန္တောပိ ထေယျသံဝါသကော န ဟောတိ ဧဝ. ကမ္မန္တာနုဋ္ဌာနေနာတိ ကသိအာဒိကမ္မာကရဏေန. ပတ္တစီဝရံ အာဒါယာတိ ဘိက္ခုလိင်္ဂဝသေန သရီရေန ဓာရေတွာ.

'Meals for all sectarians' (sabbapāsaṇḍiyabhattāni) refers to meals designated as common to all contemporary groups. This common meal is mentioned because, if monks were to accept meals designated only for them, communal living might also occur. However, one who does not approve of communal living but eats residence meals, etc., in non-monastic dwellings, etc., is certainly not a 'theyyasaṃvāsaka' (one who steals communal living). 'By not engaging in work' (kammantānuṭṭhānena) means by not doing agricultural work, etc. 'Taking bowl and robe' (pattacīvaraṃ ādāya) means carrying them on the body, appearing as a monk.

ယော ဧဝံ ပဗ္ဗဇတိ, သော ထေယျသံဝါသကော နာမ ဟောတီတိ ဣဒံ နိဒဿနမတ္တံ. ‘‘ထေယျသံဝါသကော’’တိ ပန နာမံ အဇာနန္တောပိ ‘‘ဧဝံ ကာတုံ န ဝဋ္ဋတီ’’တိ ဝါ ‘‘ကရောန္တော သမဏော နာမ န ဟောတီ’’တိ ဝါ ‘‘ယဒိ အာရောစေဿာမိ, ဆဍ္ဍယိဿန္တိ မ’’န္တိ ဝါ ‘‘ယေန ကေနစိ ပဗ္ဗဇ္ဇာ မေ န ရုဟတီ’’တိ ဇာနာတိ, ထေယျသံဝါသကော ဟောတိ. ယော ပန ပဌမံ ‘‘ပဗ္ဗဇ္ဇာ ဧဝံ မေ ဂဟိတာ’’တိ သညီ ကေဝလံ အန္တရာ အတ္တနော သေတဝတ္ထနိဝါသနာဒိဝိပ္ပကာရံ ပကာသေတုံ လဇ္ဇန္တော န ကထေတိ, သော ထေယျသံဝါသကော န ဟောတိ. အနုပသမ္ပန္နကာလေယေဝါတိ ဧတ္ထ အဝဓာရဏေန ဥပသမ္ပန္နကာလေ ထေယျသံဝါသကလက္ခဏံ ဉတွာ ဝဉ္စနာယပိ နာရောစေတိ, ထေယျသံဝါသကော န ဟောတီတိ ဒီပေတိ. သော ဟိ သုဒ္ဓစိတ္တေန ဂဟိတလိင်္ဂတ္တာ လိင်္ဂတ္ထေနကော န ဟောတိ, လဒ္ဓူပသမ္ပဒတ္တာ တဒနုဂုဏဿေဝ သံဝါသဿ သာဒိတတ္တာ သံဝါသတ္ထေနကောပိ [Pg.246] န ဟောတိ. အနုပသမ္ပန္နော ပန လိင်္ဂတ္ထေနကော ဟောတိ, သံဝါသာရဟဿ လိင်္ဂဿ ဂဟိတတ္တာ သံဝါသသာဒိယနမတ္တေန သံဝါသတ္ထေနကော ဟောတိ.

One who goes forth thus is called a 'theyyasaṃvāsaka' (one who steals communal living)—this is merely an illustration. But even without knowing the term 'theyyasaṃvāsaka,' if one understands, 'This should not be done,' or 'By doing so, one is not truly an ascetic,' or 'If I confess, they will expel me,' or 'By some means, my going forth is not valid,' then one is a theyyasaṃvāsaka. However, one who is initially aware, 'My going forth was undertaken in this way,' but out of shame does not speak up merely to reveal a discrepancy such as his wearing of lay clothes, is not a theyyasaṃvāsaka. 'Only while not yet fully ordained' (anupasampannakāleyeva): here, by this specification, it is shown that even if one knows the characteristics of a theyyasaṃvāsaka at the time of full ordination but does not confess due to deceit, he is not a theyyasaṃvāsaka. For he, having taken the insignia with a pure mind, is not a 'liṅgatthenaka' (one who steals the insignia); and having obtained full ordination, because he enjoys the communal living appropriate to it, he is not a 'saṃvāsatthenaka' (one who steals communal living). But one who is not fully ordained is a liṅgatthenaka, because he has taken the insignia which qualifies one for communal living. He is a saṃvāsatthenaka merely by enjoying the communal living.

သလိင်္ဂေ ဌိတောတိ သလိင်္ဂဘာဝေ ဌိတော. ထေယျသံဝါသကော န ဟောတီတိ ဘိက္ခူဟိ ဒိန္နလိင်္ဂဿ အပရိစ္စတ္တတ္တာ လိင်္ဂတ္ထေနကော န ဟောတိ. ဘိက္ခုပဋိညာယ အပရိစ္စတ္တတ္တာ သံဝါသတ္ထေနကော န ဟောတိ. ယံ ပန မာတိကာဋ္ဌကထာယံ (ကင်္ခါ. အဋ္ဌ. ပဌမပါရာဇိကဝဏ္ဏနာ) ‘‘လိင်္ဂါနုရူပဿ သံဝါသဿ သာဒိတတ္တာ နာပိ သံဝါသတ္ထေနကော’’တိ ကာရဏံ ဝုတ္တံ, တမ္ပိ ဣဒမေဝ ကာရဏံ သန္ဓာယ ဝုတ္တံ. ဣတရထာ သာမဏေရဿာပိ ဘိက္ခုဝဿဂဏနာဒီသု လိင်္ဂါနုရူပသံဝါသော ဧဝ သာဒိတောတိ သံဝါသတ္ထေနကတာ န သိယာ ဘိက္ခူဟိ ဒိန္နလိင်္ဂဿ ဥဘိန္နမ္ပိ သာဓာရဏတ္တာ. ယထာ စေတ္ထ ဘိက္ခု, ဧဝံ သာမဏေရောပိ ပါရာဇိကံ သမာပန္နော သာမဏေရပဋိညာယ အပရိစ္စတ္တတ္တာ သံဝါသတ္ထေနကော န ဟောတီတိ ဝေဒိတဗ္ဗော. သောဘတီတိ သမ္ပဋိစ္ဆိတွာတိ ကာသာဝဓာရဏေ ဓုရံ နိက္ခိပိတွာ ဂိဟိဘာဝံ သမ္ပဋိစ္ဆိတွာ.

'Standing in his own insignia' (saliṅge ṭhito) means remaining in the state of his own insignia. He is not a 'theyyasaṃvāsaka' (one who steals communal living) because, since the insignia given by the monks have not been relinquished, he is not a 'liṅgatthenaka' (one who steals the insignia). Nor is he a 'saṃvāsatthenaka' (one who steals communal living) because the acknowledgment of being a monk has not been relinquished. However, the reason stated in the Mātikāṭṭhakathā (Kaṅkhāvitaraṇī, Aṭṭhakathā on the first Pārājika)—'Because he enjoys a communal living that conforms to the insignia, he is also not a saṃvāsatthenaka'—is also said with reference to this very reason. Otherwise, for a novice too, who enjoys a communal living that conforms to the insignia in matters such as counting the rains-residence like a bhikkhu, there would be no state of being a saṃvāsatthenaka, because the insignia given by the monks is common to both. Just as in this case a monk, so too a novice who has committed a pārājika does not qualify as a saṃvāsatthenaka because the acknowledgment of being a novice has not been relinquished—this should be understood. 'He looks proper' (sobhati) means having accepted—having laid down the burden in regard to the wearing of the ochre robe, he has accepted the state of a householder.

သစေ ကောစိ ဝုဍ္ဎပဗ္ဗဇိတောတိ သာမဏေရံ သန္ဓာယ ဝုတ္တံ. မဟာပေဠာဒီသူတိ ဝိလီဝါဒိမယေသု ဃရဒွါရေသု ဌပိတေသု ဘတ္တဘာဇနဝိသေသေသု. ဧတေန ဝိဟာရေ ဘိက္ခူဟိ သဒ္ဓိံ ဝဿဂဏနာဒီနံ အကရဏံ ဒဿေတီတိ ဝုတ္တံ.

'If someone calls an old renunciant' (sace koci vuḍḍhapabbajito): this is said with reference to a novice (sāmaṇera). 'In great baskets, etc.' (mahāpeḷādīsu) refers to special food containers made of bamboo strips, etc., placed at house doors. By this, it is said, it is shown that he did not engage with the monks in the monastery in activities such as calculating the years of rains-residence.

၁၃၉. တိတ္ထိယပက္ကန္တကကထာယံ တေသံ လိင်္ဂေ အာဒိန္နမတ္တေ တိတ္ထိယပက္ကန္တကော ဟောတီတိ ‘‘တိတ္ထိယော ဘဝိဿာမီ’’တိ ဂတဿ လိင်္ဂဂ္ဂဟဏေနေဝ တေသံ လဒ္ဓိပိ ဂဟိတာယေဝ ဟောတီတိ ကတွာ ဝုတ္တံ. ကေနစိ ပန ‘‘တေသံ လိင်္ဂေ အာဒိန္နမတ္တေ လဒ္ဓိယာ ဂဟိတာယပိ အဂ္ဂဟိတာယပိ တိတ္ထိယပက္ကန္တကော ဟောတီ’’တိ ဝုတ္တံ, တံ န ဂဟေတဗ္ဗံ. န ဟိ ‘‘တိတ္ထိယော ဘဝိဿာမီ’’တိ ဂတဿ လိင်္ဂသမ္ပဋိစ္ဆနတော အညံ လဒ္ဓိဂ္ဂဟဏံ [Pg.247] နာမ အတ္ထိ. လိင်္ဂသမ္ပဋိစ္ဆနေနေဝ ဟိ သော ဂဟိတလဒ္ဓိကော ဟောတိ. တေနေဝ ‘‘ဝီမံသနတ္ထံ ကုသစီရာဒီနိ…ပေ… ယာဝ န သမ္ပဋိစ္ဆတိ, တာဝ တံ လဒ္ဓိ ရက္ခတိ, သမ္ပဋိစ္ဆိတမတ္တေ တိတ္ထိယပက္ကန္တကော ဟောတီ’’တိ ဝုတ္တံ. နဂ္ဂေါဝ အာဇီဝကာနံ ဥပဿယံ ဂစ္ဆတိ, ပဒဝါရေ ပဒဝါရေ ဒုက္ကဋန္တိ ‘‘အာဇီဝကော ဘဝိဿ’’န္တိ အသုဒ္ဓစိတ္တေန ဂမနပစ္စယာ ဒုက္ကဋံ ဝုတ္တံ. နဂ္ဂေန ဟုတွာ ဂမနပစ္စယာပိ ပဒဝါရေ ဒုက္ကဋာ န မုစ္စတိယေဝါတိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၁၀) ဝုတ္တံ.

139. In the discussion on those who have gone over to the sectarians (titthiyapakkantaka), it is said that one becomes a sectarian apostate as soon as the sectarian insignia are adopted. This is because, for one who goes with the intention, 'I will become a sectarian,' the mere act of taking up the insignia itself constitutes the taking up of their creed. However, some say, 'Whether the creed is taken up or not, one becomes a sectarian apostate as soon as the sectarian insignia are adopted.' This should not be accepted. For there is no other act of taking up a creed apart from accepting the insignia by one who goes with the intention, 'I will become a sectarian.' Indeed, by accepting the insignia alone, one has taken up the creed. Therefore, it is said, 'For the purpose of investigation, if one wears a grass garment, etc., ... as long as one does not accept it, one retains one's own creed. But as soon as one accepts it, one becomes a sectarian apostate.' 'A naked person who goes to the residence of the Ājīvikas incurs a dukkaṭa at every step': the dukkaṭa (minor offense) is stated because of going with an impure mind, thinking, 'I will become an Ājīvaka.' Even by going naked, one is certainly not freed from the dukkaṭa offense at every step. This is explained in the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.110).

ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၁၀) ပန – တိတ္ထိယပက္ကန္တကာဒိကထာသု တေသံ လိင်္ဂေ အာဒိန္နမတ္တေတိ ဝီမံသာဒိအဓိပ္ပာယံ ဝိနာ ‘‘တိတ္ထိယော ဘဝိဿာမီ’’တိ သန္နိဋ္ဌာနဝသေန လိင်္ဂေ ကာယေန ဓာရိတမတ္တေ. သယမေဝါတိ တိတ္ထိယာနံ သန္တိကံ အဂန္တွာ သယမေဝ သံဃာရာမေပိ ကုသစီရာဒီနိ နိဝါသေတိ. အာဇီဝကော ဘဝိဿန္တိ…ပေ… ဂစ္ဆတီတိ အာဇီဝကာနံ သန္တိကေ တေသံ ပဗ္ဗဇနဝိဓိနာ ‘‘အာဇီဝကော ဘဝိဿာမီ’’တိ ဂစ္ဆတိ. တဿ ဟိ တိတ္ထိယဘာဝူပဂမနံ ပတိ သန္နိဋ္ဌာနေ ဝိဇ္ဇမာနေပိ ‘‘ဂန္တွာ ဘဝိဿာမီ’’တိ ပရိကပ္ပိတတ္တာ ပဒဝါရေ ဒုက္ကဋမေဝ ဝုတ္တံ. ဒုက္ကဋန္တိ ပါဠိယာ အဝုတ္တေပိ မေထုနာဒီသု ဝုတ္တပုဗ္ဗပယောဂဒုက္ကဋာနုလောမတော ဝုတ္တံ. ဧတေန စ သန္နိဋ္ဌာနဝသေန လိင်္ဂေ သမ္ပဋိစ္ဆိတေ ပါရာဇိကံ, တတော ပုရိမပယောဂေ ထုလ္လစ္စယဉ္စ ဝတ္တဗ္ဗမေဝ. ထုလ္လစ္စယက္ခဏေ နိဝတ္တန္တောပိ အာပတ္တိံ ဒေသာပေတွာ မုစ္စတိ ဧဝါတိ ဒဋ္ဌဗ္ဗံ. ယထာ စေတ္ထ, ဧဝံ သံဃဘေဒေပိ လောဟိတုပ္ပာဒေပိ ဘိက္ခူနံ ပုဗ္ဗပယောဂါဒီသု ဒုက္ကဋထုလ္လစ္စယပါရာဇိကာဟိ မုစ္စနသီမာ စ ဝေဒိတဗ္ဗာ. သာသနဝိရုဒ္ဓတာယေတ္ထ အာဒိကမ္မိကာနမ္ပိ အနာပတ္တိ န ဝုတ္တာ. ပဗ္ဗဇ္ဇာယပိ အဘဗ္ဗတာဒဿနတ္ထံ ပနေတေ အညေ စ ပါရာဇိကကဏ္ဍေ ဝိသုံ [Pg.248] သိက္ခာပဒေန ပါရာဇိကာဒိံ အဒဿေတွာ ဣဓ အဘဗ္ဗေသု ဧဝ ဝုတ္တာတိ ဝေဒိတဗ္ဗံ.

In the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.110), however—regarding the discussion of those who have gone over to the sectarians (titthiyapakkantaka), etc.—the phrase 'merely taken the insignia' (liṅge ādinnamatta) refers to the mere bearing of their insignia on the body with the resolution, 'I will become a sectarian,' without any intention of investigation, etc. 'By himself' (sayameva) means that without going to the sectarians, he himself puts on grass garments, etc., even in the monastery. 'He will become an Ājīvaka… he goes' (ājīvako bhavissanti…pe… gacchati) means he goes to the Ājīvikas according to their method of renunciation with the thought, 'I will become an Ājīvaka.' For him, even though a resolution to adopt the sectarian state exists, because it is conceived as 'I will go and become one,' a 'dukkaṭa' (minor offense) is stated for every step. 'Dukkaṭa'—though not mentioned explicitly in the Pāli—is stated here in accordance with the previously stated dukkaṭa for preliminary acts in cases like sexual intercourse. And by this, if the insignia is accepted with resolution, it is a 'pārājika' (defeat offense); before that, in the preliminary act, a 'thullaccaya' (gross offense) should also be stated. Even if one turns back at the moment of thullaccaya, after confessing the offense, one is certainly freed—this should be understood. Just as here, so too in cases of schism in the Saṅgha and shedding blood, the boundaries for release from dukkaṭa, thullaccaya, and pārājika offenses in the preliminary acts, etc., of the monks should be understood. Here, because it is contrary to the Dispensation, no exemption is stated even for first offenders. Moreover, it should be understood that, in order to show their unfitness even for ordination, these and other cases in the Pārājika section are mentioned here only among those who are unfit, without showing them to be pārājika, etc., by a separate training rule.

တံ လဒ္ဓီတိ တိတ္ထိယဝေသေ သေဋ္ဌဘာဝဂ္ဂဟဏမေဝ သန္ဓာယ ဝုတ္တံ. တေသဉှိ တိတ္ထိယာနံ သဿတာဒိဂ္ဂါဟံ ဂဏှန္တောပိ လိင်္ဂေ အသမ္ပဋိစ္ဆိတေ တိတ္ထိယပက္ကန္တကော န ဟောတိ, တံ လဒ္ဓိံ အဂ္ဂဟေတွာပိ ‘‘ဧတေသံ ဝတစရိယာ သုန္ဒရာ’’တိ လိင်္ဂံ သမ္ပဋိစ္ဆန္တော တိတ္ထိယပက္ကန္တကော ဟောတိ ဧဝ. လဒ္ဓိယာ အဘာဝေနာတိ ဘိက္ခုဘာဝေ သာလယတာယ တိတ္ထိယဘာဝူပဂမနလဒ္ဓိယာ အဘာဝေန. ဧတေန စ အာပဒါသု ကုသစီရာဒိံ ပါရုပန္တဿပိ နဂ္ဂဿ ဝိယ အနာပတ္တီတိ ဒဿေတိ. ဥပသမ္ပန္နဘိက္ခုနာ ကထိတောတိ ဧတ္ထ သံဃဘေဒကောပိ ဥပသမ္ပန္နဘိက္ခုနာဝ ကထိတော, မာတုဃာတကာဒယော ပန အနုပသမ္ပန္နေနာတိပိ ဒဋ္ဌဗ္ဗန္တိ အာဂတံ.

'That creed' (taṃ laddhi) is said with reference to the very adoption of the state of being foremost in the guise of a sectarian. For one who holds the views of those sectarians, such as eternalism, does not become a sectarian apostate as long as he does not accept the insignia; but one who accepts the insignia, even without adopting that view, thinking, 'Their way of practice is beautiful,' certainly does become a sectarian apostate. 'By the absence of a creed' (laddhiyā abhāvena) means, due to attachment to the state of a monk, the absence of the creed of entering the state of a sectarian. And by this, it is shown that even in emergencies, for one wearing a grass garment or the like, there is no offense, like one who is naked. 'Spoken by an ordained monk' (upasampannabhikkhunā kathito): here, a schismatic in the Saṅgha is also spoken of as being an ordained monk. But it is stated that matricides and the like should be understood as such even if they are not ordained.

၁၄၀. တိရစ္ဆာနကထာယံ ‘‘ယော ကောစိ အမနုဿဇာတိယော, သဗ္ဗောဝ ဣမသ္မိံ အတ္ထေ တိရစ္ဆာနဂတောတိ ဝေဒိတဗ္ဗော’’တိ ဧတေန ဧသော မနုဿဇာတိယော ဧဝ ဘဂဝတော သာသနေ ပဗ္ဗဇိတုံ ဝါ ဥပသမ္ပဇ္ဇိတုံ ဝါ လဘတိ, န တတော အညေတိ ဒီပေတိ. တေနာဟ ဘဂဝါ ‘‘တုမှေ ခေါတ္ထ နာဂါ အဝိရုဠှိဓမ္မာ ဣမသ္မိံ ဓမ္မဝိနယေ’’တိ (မဟာဝ. ၁၁၁).

140. Regarding animal talk, "Whatever being is of non-human birth, all are to be understood in this context as 'gone to the animal realm.'" By this, it is shown that only a being of human birth in the Blessed One's dispensation has the opportunity to go forth or receive full ordination, and not another. Therefore, the Blessed One said, "You are nāgas who are of undeveloped nature in this Dhamma-Vinaya" (Mahāvagga 111).

၁၄၁. အာနန္တရိယကထာယံ တိရစ္ဆာနာဒိအမနုဿဇာတိတော မနုဿဇာတိကာနညေဝ ပုတ္တေသု မေတ္တာဒယောပိ တိက္ခဝိသဒါ ဟောန္တိ လောကုတ္တရဂုဏာ ဝိယာတိ အာဟ ‘‘မနုဿိတ္ထိဘူတာ ဇနိကာ မာတာ’’တိ. ယထာ မနုဿာနညေဝ ကုသလပဝတ္တိ တိက္ခဝိသဒါ, ဧဝံ အကုသလပဝတ္တိပီတိ အာဟ ‘‘သယမ္ပိ မနုဿဇာတိကေနေဝါ’’တိအာဒိ. အထ ဝါ ယထာ သမာနဇာတိယဿ ဝိကောပနေ ကမ္မံ ဂရုတရံ, န တထာ ဝိဇာတိယဿာတိ အာဟ ‘‘မနုဿိတ္ထိဘူတာ’’တိ. ပုတ္တသမ္ဗန္ဓေန မာတုပိတုသမညာ[Pg.249], ဒတ္တကိတ္တိမာဒိဝသေနပိ ပုတ္တဝေါဟာရော လောကေ ဒိဿတိ, သော စ ခေါ ပရိယာယတောတိ နိပ္ပရိယာယသိဒ္ဓတံ ဒဿေတုံ ‘‘ဇနိကာ မာတာ’’တိ ဝုတ္တံ. ယထာ မနုဿတ္တဘာဝေ ဌိတဿေဝ ကုသလဓမ္မာနံ တိက္ခဝိသဒသူရဘာဝါပတ္တိ ယထာ တံ တိဏ္ဏမ္ပိ ဗောဓိသတ္တာနံ ဗောဓိတ္တယနိဗ္ဗတ္တိယံ, ဧဝံ မနုဿတ္တဘာဝေ ဌိတဿေဝ အကုသလဓမ္မာနမ္ပိ တိက္ခဝိသဒသူရဘာဝါပတ္တီတိ အာဟ ‘‘သယမ္ပိ မနုဿဇာတိကေနေဝါ’’တိ. အာနန္တရိယေနာတိ ဧတ္ထ စုတိအနန္တရံ နိရယေ ပဋိသန္ဓိဖလံ အနန္တရံ နာမ, တသ္မိံ အနန္တရေ ဇနကတ္တေန နိယုတ္တံ အာနန္တရိယံ, တေန. အထ ဝါ စုတိအနန္တရံ ဖလံ အနန္တရံ နာမ, တသ္မိံ အနန္တရေ နိယုတ္တံ, တန္နိဗ္ဗတ္တနေန အနန္တရကရဏသီလံ, အနန္တရပ္ပယောဇနံ ဝါ အာနန္တရိယံ, တေန အာနန္တရိယေန မာတုဃာတကကမ္မေန. ပိတုဃာတကေပိ ‘‘ယေန မနုဿဘူတော ဇနကော ပိတာ သယမ္ပိ မနုဿဇာတိကေနေဝ သတာ သဉ္စိစ္စ ဇီဝိတာ ဝေါရောပိတော, အယံ အာနန္တရိယေန ပိတုဃာတကကမ္မေန ပိတုဃာတကော’’တိအာဒိနာ သဗ္ဗံ ဝေဒိတဗ္ဗန္တိ အာဟ ‘‘ပိတုဃာတကေပိ ဧသေဝ နယော’’တိ.

141. In the discussion on Ānantariya, it is said that for the children of human beings, loving-kindness and other virtues become sharp and clear, unlike for those born as animals or other non-humans, just as transcendent qualities do. Hence, it is stated: 'The mother who gave birth was a human woman.' Just as virtuous conduct is sharp and clear only among humans, so too is unwholesome conduct—thus it is said: 'Even he himself, being of human birth...' Alternatively, just as the kamma of harming someone of the same birth is heavier than harming someone of a different birth, it is stated: 'The mother who gave birth was a human woman.' The terms 'mother' and 'father' arise due to the relationship with a child. Even in the world, terms like 'adopted son' or 'foster child' are used, but these are only figurative expressions. To clarify the non-figurative, established meaning, it is said: 'The birth-giver is the mother.' Just as wholesome qualities become sharp, clear, and courageous when one exists in the human state—as seen in the attainment of the three kinds of enlightenment by the three Bodhisattas—so too can unwholesome qualities become sharp, clear, and courageous when one exists in the human state. Thus, it is said: 'Even he himself, being of human birth...' Here, 'by immediate retribution (ānantariya)' means that the fruit is rebirth in hell immediately after death, which is called 'immediate' (anantara); being connected to generating that immediate result is ānantariya. Alternatively, the fruit immediately following death is called 'immediate' (anantara), and that which is connected to it, whose nature is to cause an immediate result, or whose purpose is immediate, is ānantariya. Thus, by the ānantariya kamma of matricide. In the case of patricide, it should all be understood in this way: 'He by whom a human father, his birth-giver, was intentionally deprived of life, he himself being of human birth, is a patricide by the ānantariya kamma of patricide.' Thus it is said: 'The same method applies to patricide.'

ပရိဝတ္တိတလိင်္ဂမ္ပိ မာတရံ ဝါ ပိတရံ ဝါ ဇီဝိတာ ဝေါရောပေန္တဿ အာနန္တရိယကမ္မံ ဟောတိယေဝ. သတိပိ ဟိ လိင်္ဂပရိဝတ္တေ သော ဧဝ ဧကကမ္မနိဗ္ဗတ္တော ဘဝင်္ဂပ္ပဗန္ဓော ဇီဝိတပ္ပဗန္ဓော, န အညောတိ. ယော ပန သယံ မနုဿော တိရစ္ဆာနဘူတံ ပိတရံ ဝါ မာတရံ ဝါ, သယံ ဝါ တိရစ္ဆာနဘူတော မနုဿဘူတံ, တိရစ္ဆာနောယေဝ ဝါ တိရစ္ဆာနဘူတံ ဇီဝိတာ ဝေါရောပေတိ, တဿ ကမ္မံ အာနန္တရိယံ န ဟောတိ, ဘာရိယံ ပန ဟောတိ, အာနန္တရိယံ အာဟစ္စေဝ တိဋ္ဌတိ. ဧဠကစတုက္ကံ သင်္ဂါမစတုက္ကံ စောရစတုက္ကဉ္စေတ္ထ ကထေတဗ္ဗံ. ‘‘ဧဠကံ မာရေမီ’’တိ အဘိသန္ဓိနာပိ ဟိ ဧဠကဋ္ဌာနေ ဌိတံ မနုဿော မနုဿဘူတံ မာတရံ ဝါ ပိတရံ ဝါ မာရေန္တော အာနန္တရိယံ [Pg.250] ဖုသတိ မရဏာဓိပ္ပာယေနေဝ အာနန္တရိယဝတ္ထုနော ဝိကောပိတတ္တာ. ဧဠကာဘိသန္ဓိနာ, ပန မာတာပိတိအဘိသန္ဓိနာ ဝါ ဧဠကံ မာရေန္တော အာနန္တရိယံ န ဖုသတိ အာနန္တရိယဝတ္ထုနော အဘာဝတော. မာတာပိတိအဘိသန္ဓိနာ မာတာပိတရော မာရေန္တော ဖုဿတေဝ. ဧသ နယော ဣတရသ္မိမ္ပိ စတုက္ကဒွယေ. ယထာ စ မာတာပိတူသု, ဧဝံ အရဟန္တေသု ဧတာနိ စတုက္ကာနိ ဝေဒိတဗ္ဗာနိ. သဗ္ဗတ္ထ ဟိ ပုရိမံ အဘိသန္ဓိစိတ္တံ အပ္ပမာဏံ, ဝဓကစိတ္တံ, ပန တဒါရမ္မဏဇီဝိတိန္ဒြိယဉ္စ ပမာဏံ. ကတာနန္တရိယကမ္မော စ ‘‘တဿ ကမ္မဿ ဝိပါကံ ပဋိဗာဟေဿာမီ’’တိ သကလစက္ကဝါဠံ မဟာစေတိယပ္ပမာဏေဟိ ကဉ္စနထူပေဟိ ပူရေတွာပိ သကလစက္ကဝါဠံ ပူရေတွာ နိသိန္နဿ ဘိက္ခုသံဃဿ မဟာဒါနံ ဒတွာပိ ဗုဒ္ဓဿ ဘဂဝတော သံဃာဋိကဏ္ဏံ အမုဉ္စန္တော ဝိစရိတွာပိ ကာယဿ ဘေဒါ နိရယမေဝ ဥပပဇ္ဇတိ, ပဗ္ဗဇ္ဇဉ္စ န လဘတိ. ပိတုဃာတကေ ဝေသိယာ ပုတ္တောတိ ဥပလက္ခဏမတ္တံ, ကုလိတ္ထိယာ အတိစာရိနိယာ ပုတ္တောပိ အတ္တနော ပိတရံ အဇာနိတွာ ဃာန္တေန္တောပိ ပိတုဃာတကောဝ ဟောတိ.

Even if their gender has changed, for one who kills their mother or father it is still an ānantariya kamma. For even when the gender changes, that same continuum of the life-continuum consciousness, that continuum of life produced by a single kamma, is the same being, not another. But if a human kills a parent who has become an animal, or an animal kills a parent who has become a human, or an animal kills a parent who has become an animal, that action is not an ānantariya, though it is still weighty; it borders on an ānantariya. Here, the fourfold cases of the goat, the battle, and the thief should be related. For even with the intention, "I will kill a goat," if a human kills a human mother or father who is standing in the place of a goat, one incurs an ānantariya because the object of an ānantariya has been violated with the intention to kill. But if one kills a goat with the intention of killing a goat, or if, with the intention of killing one's parents, one kills a goat, one does not incur an ānantariya due to the absence of the object for it. If, with the intention of killing one's parents, one kills one's parents, one does incur it. The same method applies to the other two fourfold cases. And just as with parents, so too with arahants—these fourfold cases should be understood. For in all cases, the prior intention is not the standard; rather, the thought at the time of killing and the life-faculty which is its object are the standard. One who has committed an ānantariya kamma cannot ward off its result, even if they fill the entire cakkavāḷa with golden stūpas the size of the Mahācetiya, offer a great gift to the Saṅgha of bhikkhus seated filling the entire cakkavāḷa, or wander about without letting go of the corner of the Blessed Buddha's outer robe—at the breakup of the body, they are reborn in hell and do not receive ordination. In the case of a patricide, 'the son of a prostitute' is just an example. Even the son of an adulterous high-class woman who kills his own father without knowing him is still a patricide.

အရဟန္တဃာတကကမ္မေ အဝသေသန္တိ အနာဂါမိအာဒိကံ. အယမေတ္ထ သင်္ခေပေါ, ဝိတ္ထာရော ပန တတိယပါရာဇိကဝဏ္ဏနာတော ဂဟေတဗ္ဗော.

Regarding the act of killing an Arahant, the remaining cases are those of the non-returner and so on. This is the summary here; the detailed exposition, however, should be taken from the commentary on the third pārājika.

‘‘ဒုဋ္ဌစိတ္တေနာ’’တိ ဝုတ္တမေဝတ္ထံ ဝိဘာဝေတိ ‘‘ဝဓကစိတ္တေနာ’’တိ. ဝဓကစေတနာယ ဟိ ဒူသိတံ စိတ္တံ ဣဓ ဒုဋ္ဌစိတ္တံ နာမ. လောဟိတံ ဥပ္ပာဒေတီတိ ဧတ္ထ တထာဂတဿ အဘေဇ္ဇကာယတာယ ပရူပက္ကမေန စမ္မစ္ဆေဒံ ကတွာ လောဟိတပဂ္ဃရဏံ နာမ နတ္ထိ, သရီရဿ ပန အန္တောယေဝ ဧကသ္မိံ ဌာနေ လောဟိတံ သမောသရတိ, အာဃာတေန ပကုပ္ပမာနံ သဉ္စိတံ ဟောတိ. ဒေဝဒတ္တေန ပဝိဒ္ဓသိလတော ဘိဇ္ဇိတွာ ဂတာ သက္ခလိကာပိ တထာဂတဿ ပါဒန္တံ ပဟရိ, ဖရသုနာ ပဟဋော ဝိယ [Pg.251] ပါဒေါ အန္တောလောဟိတောယေဝ အဟောသိ. ဇီဝကော ပန တထာဂတဿ ရုစိယာ သတ္ထကေန စမ္မံ ဆိန္ဒိတွာ တမှာ ဌာနာ ဒုဋ္ဌလောဟိတံ နီဟရိတွာ ဖာသုမကာသိ, တေနဿ ပုညကမ္မမေဝ အဟောသိ. တေနာဟ ‘‘ဇီဝကော ဝိယာ’’တိအာဒိ.

The meaning of the phrase 'with a malicious mind' is clarified by 'with a mind to kill.' For a mind corrupted by the intention to kill is here called a 'malicious mind.' Regarding 'drawing blood,' here, because the Tathāgata's body is inviolable, there is no such thing as cutting the skin by another's attack and causing blood to flow. However, inside the body, blood gathers in one place; being disturbed by the impact, it accumulates. Even a splinter that broke off from the rock hurled by Devadatta struck the Tathāgata's foot, and the foot became internally bloodied, as if struck by an axe. But Jīvaka, with the Tathāgata's consent, cut the skin with a scalpel and drew out the bad blood from that spot, making him comfortable—for him, this was only an act of merit. Hence it is said, 'like Jīvaka,' and so on.

အထ ယေ ပရိနိဗ္ဗုတေ တထာဂတေ စေတိယံ ဘိန္ဒန္တိ, ဗောဓိံ ဆိန္ဒန္တိ, ဓာတုမှိ ဥပက္ကမန္တိ, တေသံ ကိံ ဟောတီတိ? ဘာရိယံ ကမ္မံ ဟောတိ အာနန္တရိယသဒိသံ. သဓာတုကံ ပန ထူပံ ဝါ ပဋိမံ ဝါ ဗာဓမာနံ ဗောဓိသာခံ ဆိန္ဒိတုံ ဝဋ္ဋတိ. သစေပိ တတ္ထ နိလီနာ သကုဏာ စေတိယေ ဝစ္စံ ပါတေန္တိ, ဆိန္ဒိတုံ ဝဋ္ဋတိယေဝ. ပရိဘောဂစေတိယတော ဟိ သရီရစေတိယံ ဂရုတရံ. စေတိယဝတ္ထုံ ဘိန္ဒိတွာ ဂစ္ဆန္တေ ဗောဓိမူလေပိ ဆိန္ဒိတွာ ဟရိတုံ ဝဋ္ဋတိ. ယာ ပန ဗောဓိသာခါ ဗောဓိဃရံ ဗာဓတိ, တံ ဂေဟရက္ခဏတ္ထံ ဆိန္ဒိတုံ န လဘတိ. ဗောဓိအတ္ထာယ ဟိ ဂေဟံ, န ဂေဟတ္ထာယ ဗောဓိ. အာသနဃရေပိ ဧသေဝ နယော. ယသ္မိံ ပန အာသနဃရေ ဓာတု နိဟိတာ ဟောတိ, တဿ ရက္ခဏတ္ထာယ တံ သာခံ ဆိန္ဒိတုံ ဝဋ္ဋတိ. ဗောဓိဇဂ္ဂနတ္ထံ ဩဇောဟရဏသာခံ ဝါ ပူတိဋ္ဌာနံ ဝါ ဆိန္ဒိတုံ ဝဋ္ဋတိယေဝ, သတ္ထု ရူပကာယပဋိဇဂ္ဂနေ ဝိယ ပုညမ္ပိ ဟောတိ.

Then, for those who, after the Tathāgata has attained Parinibbāna, destroy a cetiya, cut down a Bodhi tree, or attack a relic, what is the result? It is a weighty kamma, similar to an ānantariya. However, it is permissible to cut a Bodhi branch that is obstructing a stūpa or image containing relics. Even if birds perched there drop excrement on the cetiya, it is still permissible to cut it. For a cetiya of bodily relics is more important than a cetiya of use. If invaders, having destroyed the cetiya's foundation, are leaving, it is permissible to cut the Bodhi tree at its root and carry it away. But a branch of the Bodhi tree that obstructs a Bodhi-house may not be cut for the sake of protecting the building. For the building is for the sake of the Bodhi, not the Bodhi for the sake of the building. The same principle applies to a hall with a throne. However, in a hall with a throne where a relic is enshrined, it is permissible to cut that branch for its protection. For the sake of tending the Bodhi tree, it is permissible to cut a branch that is drawing away the sap or a rotten part; just as in tending the Master's physical body, there is also merit.

သံဃဘေဒေ စတုန္နံ ကမ္မာနန္တိ အပလောကနာဒီနံ စတုန္နံ ကမ္မာနံ. အယံ သံဃဘေဒကောတိ ပကတတ္တံ ဘိက္ခုံ သန္ဓာယ ဝုတ္တံ. ပုဗ္ဗေ ဧဝ ပါရာဇိကံ သမာပန္နော ဝါ ဝတ္ထာဒိဒေါသေန ဝိပန္နုပသမ္ပဒေါ ဝါ သံဃံ ဘိန္ဒန္တောပိ အာနန္တရိယံ န ဖုသတိ, သံဃော ပန ဘိန္နောဝ ဟောတိ, ပဗ္ဗဇ္ဇာ စဿ န ဝါရိတာတိ ဒဋ္ဌဗ္ဗံ.

In schism of the Saṅgha, 'of the four acts' means of the four acts beginning with proclamation. 'This is a schismatic' is said with reference to a monk of normal status. One who has previously committed a pārājika offense, or one whose higher ordination is invalid due to a flaw in the candidate, etc., even when splitting the Saṅgha, does not incur an ānantariya. However, the Saṅgha is indeed split, and his going forth is not barred, it should be understood.

ဘိက္ခုနီဒူသနေ ဣစ္ဆမာနန္တိ ဩဒါတဝတ္ထဝသနံ ဣစ္ဆမာနံ. တေနေဝါဟ ‘‘ဂိဟိဘာဝေ သမ္ပဋိစ္ဆိတမတ္တေယေဝါ’’တိ. နေဝ ပဗ္ဗဇ္ဇာ [Pg.252] အတ္ထီတိ ယောဇနာ. ယော စ ပဋိက္ခိတ္တေ အဘဗ္ဗေ စ ပုဂ္ဂလေ ဉတွာ ပဗ္ဗာဇေတိ, ဥပသမ္ပာဒေတိ ဝါ, ဒုက္ကဋံ. အဇာနန္တဿ သဗ္ဗတ္ထ အနာပတ္တီတိ ဝေဒိတဗ္ဗံ.

In the context of defiling a bhikkhunī, 'desiring' refers to one who desires to wear white clothes. Therefore, it is said: "Merely upon accepting the householder life." The explanation is that there is no going forth. Whoever, knowing a rejected and incapable person, gives them the going forth or the full ordination, commits a wrong-doing. It should be understood that there is no offense for one who does not know in all cases.

၁၄၂. ဂဗ္ဘမာသေဟိ သဒ္ဓိံ ဝီသတိ ဝဿာနိ အဿာတိ ဂဗ္ဘဝီသော. ဟာယနဝဍ္ဎနန္တိ ဂဗ္ဘမာသေသု အဓိကေသု ဥတ္တရိ ဟာယနံ, ဦနေသု ဝဍ္ဎနန္တိ ဝေဒိတဗ္ဗံ. ဧကူနဝီသတိဝဿန္တိ ဒွါဒသ မာသေ မာတုကုစ္ဆိသ္မိံ ဝသိတွာ မဟာပဝါရဏာယ ဇာတကာလတော ပဋ္ဌာယ ဧကူနဝီသတိဝဿံ. ပါဋိပဒဒိဝသေတိ ပစ္ဆိမိကာယ ဝဿူပဂမနဒိဝသေ. ‘‘တိံသရတ္တိဒိဝေါ မာသော’’တိ (အ. နိ. ၃.၇၁; ၈.၄၃; ဝိဘ. ၁၀၂၃) ဝစနတော ‘‘စတ္တာရော မာသာ ပရိဟာယန္တီ’’တိ ဝုတ္တံ. ဝဿံ ဥက္ကဍ္ဎန္တီတိ ဝဿံ ဥဒ္ဓံ ကဍ္ဎန္တိ, တတိယသံဝစ္ဆရေ ဧကမာသဿ အဓိကတ္တာ မာသပရိစ္စဇနဝသေန ဝဿံ ဥဒ္ဓံ ကဍ္ဎန္တီတိ အတ္ထော, တသ္မာ တတိယော သံဝစ္ဆရော တေရသမာသိကော ဟောတိ. သံဝစ္ဆရဿ ပန ဒွါဒသမာသိကတ္တာ အဋ္ဌာရသသု ဝဿေသု အဓိကမာသေ ဝိသုံ ဂဟေတွာ ‘‘ဆ မာသာ ဝဍ္ဎန္တီ’’တိ ဝုတ္တံ. တတောတိ ဆမာသတော. နိက္ကင်္ခါ ဟုတွာတိ အဓိကမာသေဟိ သဒ္ဓိံ ပရိပုဏ္ဏဝီသတိဝဿတ္တာ နိဗ္ဗေမတိကာ ဟုတွာ. ယံ ပန ဝုတ္တံ တီသုပိ ဂဏ္ဌိပဒေသု ‘‘အဋ္ဌာရသန္နံယေဝ ဝဿာနံ အဓိကမာသေ ဂဟေတွာ ဂဏိတတ္တာ သေသဝဿဒွယဿပိ အဓိကဒိဝသာနိ ဟောန္တိ, တာနိ အဓိကဒိဝသာနိ သန္ဓာယ ‘နိက္ကင်္ခါ ဟုတွာ’တိ ဝုတ္တ’’န္တိ, တံ န ဂဟေတဗ္ဗံ. န ဟိ ဒွီသု ဝဿေသု အဓိကဒိဝသာနိ နာမ ဝိသုံ ဥပလဗ္ဘန္တိ တတိယေ ဝဿေ ဝဿုက္ကဍ္ဎနဝသေန အဓိကမာသေ ပရိစ္စတ္တေယေဝ အတိရေကမာသသမ္ဘဝတော, တသ္မာ ဒွီသု ဝဿေသု အတိရေကဒိဝသာနိ ဝိသုံ န သမ္ဘဝန္တိ.

142. Gabbhavīso means one who is twenty years old including the months in the womb. Hāyanavaḍḍhana should be understood as follows: when the months in the womb are in excess, there is a decrease in the year; when they are fewer, there is an increase. Ekūnavīsativassa refers to nineteen years from the time of birth at the Great Pavāraṇā, after having spent twelve months in the mother's womb. Pāṭipadadivase means on the day of entering the later rains-residence. According to the statement, "Thirty days and nights make a month," it is said, "Four months decrease." Vassaṃ ukkaḍḍhanti means they draw the year upwards; the meaning is that in the third year, due to an extra month, they draw the year upwards by means of releasing a month. Therefore, the third year has thirteen months. Since a year consists of twelve months, in eighteen years, the extra months are taken separately, and it is said, "Six months increase." Tato means from those six months. Nikkaṅkhā hutvā means becoming free from doubt because the full twenty years, including the extra months, is complete. However, what was said in the three commentarial notes—"Because the extra months in eighteen years are taken and calculated, the remaining two years also have extra days, and it was said with reference to those extra days, 'being free from doubt'"—should not be accepted. For extra days are not found separately in two years, since the possibility of an extra month arises only in the third year by drawing the year upwards by means of releasing a month. Therefore, extra days do not arise separately in two years.

‘‘တေ ဒွေ မာသေ ဂဟေတွာ ဝီသတိ ဝဿာနိ ပရိပုဏ္ဏာနိ ဟောန္တီ’’တိ ကသ္မာ ဝုတ္တံ, ဧကူနဝီသတိဝဿမှိ စ ပုန အပရသ္မိံ [Pg.253] ဝဿေ ပက္ခိတ္တေ ဝီသတိ ဝဿာနိ ပရိပုဏ္ဏာနိ ဟောန္တီတိ အာဟ ‘‘ဧတ္ထ ပန…ပေ… ဝုတ္တ’’န္တိ. အနေကတ္ထတ္တာ နိပါတာနံ ပန-သဒ္ဒေါ ဟိသဒ္ဒတ္ထော, ဧတ္ထ ဟီတိ ဝုတ္တံ ဟောတိ. ဣဒဉှိ ဝုတ္တဿေဝတ္ထဿ သမတ္ထနဝသေန ဝုတ္တံ. ဣမိနာ စ ဣမံ ဒီပေတိ – ယံ ဝုတ္တံ ‘‘ဧကူနဝီသတိဝဿံ သာမဏေရံ နိက္ခမနီယပုဏ္ဏမာသိံ အတိက္ကမ္မ ပါဋိပဒဒိဝသေ ဥပသမ္ပာဒေန္တီ’’တိ, တတ္ထ ဂဗ္ဘမာသေပိ ဂဟေတွာ ဒွီဟိ မာသေဟိ အပရိပုဏ္ဏဝီသတိဝဿံ သန္ဓာယ ‘‘ဧကူနဝီသတိဝဿ’’န္တိ ဝုတ္တံ, တသ္မာ အဓိကမာသေသု ဒွီသု ဂဟိတေသု ဧဝ ဝီသတိ ဝဿာနိ ပရိပုဏ္ဏာနိ နာမ ဟောန္တီတိ. တသ္မာတိ ယသ္မာ ဂဗ္ဘမာသာပိ ဂဏနူပဂါ ဟောန္တိ, တသ္မာ. ဧကဝီသတိဝဿော ဟောတီတိ ဇာတဒိဝသတော ပဋ္ဌာယ ဝီသတိဝဿော သမာနော ဂဗ္ဘမာသေဟိ သဒ္ဓိံ ဧကဝီသတိဝဿော ဟောတိ. အညံ ဥပသမ္ပာဒေတီတိ ဥပဇ္ဈာယော, ကမ္မဝါစာစရိယော ဝါ ဟုတွာ ဥပသမ္ပာဒေတီတိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ပါစိတ္တိယ ၃.၄၀၆) အာဂတံ.

Why is it said, 'Taking those two months, twenty years are completed'? And when another year is added to the nineteenth, twenty years are completed. To this, it is said, 'Here, however...'. Since particles have multiple meanings, the word 'pana' here has the meaning of 'hi' (indeed); thus, it is said as 'ettha hi'. This is stated in order to support the meaning already stated. And by this, it is explained: What was said, 'They give the higher ordination to a novice who is nineteen years old on the day after the departing full moon,' refers to someone whose twenty years are incomplete by two months, even including the months in the womb; thus, it is called 'nineteen years.' Therefore, only when those two additional months are taken into account do twenty years become complete. The word 'Therefore' is used because the months of gestation are also included in the reckoning. 'One is twenty-one years old' means that being twenty years old from the day of birth, one is twenty-one years old together with the months of gestation. 'Ordains another' means one ordains by becoming a preceptor or a teacher who recites the Kammavācā. This comes from the Sāratthadīpanī.

ဂဗ္ဘေ သယိတကာလေန သဒ္ဓိံ ဝီသတိမံ ဝဿံ ပရိပုဏ္ဏမဿာတိ ဂဗ္ဘဝီသော. နိက္ခမနီယပုဏ္ဏမာသီတိ သာဝဏမာသဿ ပုဏ္ဏမိယာ အာသာဠှီပုဏ္ဏမိယာ အနန္တရပုဏ္ဏမီ. ပါဋိပဒဒိဝသေတိ ပစ္ဆိမိကာယ ဝဿူပနာယိကာယ, ဒွါဒသ မာသေ မာတုကုစ္ဆိသ္မိံ ဝသိတွာ မဟာပဝါရဏာယ ဇာတံ ဥပသမ္ပာဒေန္တီတိ အတ္ထော. ‘‘တိံသရတ္တိဒိဝေါ မာသော, ဒွါဒသမာသိကော သံဝစ္ဆရော’’တိ ဝစနတော ‘‘စတ္တာရော မာသာ ပရိဟာယန္တီ’’တိ ဝုတ္တံ. ဝဿံ ဥက္ကဍ္ဎန္တီတိ ဝဿံ ဥဒ္ဓံ ကဍ္ဎန္တိ, ‘‘ဧကမာသံ အဓိကမာသော’’တိ ဆဍ္ဍေတွာ ဝဿံ ဥပဂစ္ဆန္တီတိ အတ္ထော, တသ္မာ တတိယော တတိယော သံဝစ္ဆရော တေရသမာသိကော ဟောတိ. တေ ဒွေ မာသေ ဂဟေတွာတိ နိက္ခမနီယပုဏ္ဏမာသတော ယာဝ ဇာတဒိဝသဘူတာ မဟာပဝါရဏာ, တာဝ ယေ ဒွေ မာသာ အနာဂတာ, တေသံ အတ္ထာယ [Pg.254] အဓိကမာသတော လဒ္ဓေ ဒွေ မာသေ ဂဟေတွာ. တေနာဟ ‘‘ယော ပဝါရေတွာ ဝီသတိဝဿော ဘဝိဿတီ’’တိအာဒိ. ‘‘နိက္ကင်္ခါ ဟုတွာ’’တိ ဣဒံ အဋ္ဌာရသန္နံ ဝဿာနံ ဧဝ အဓိကမာသေ ဂဟေတွာ တတော ဝီသတိယာ ဝဿေသုပိ စာတုဒ္ဒသီနံ အတ္ထာယ စတုန္နံ မာသာနံ ပရိဟာပနေန သဗ္ဗထာ ပရိပုဏ္ဏဝီသတိဝဿတံ သန္ဓာယ ဝုတ္တံ.

Gabbhavīso means one whose twentieth year is complete together with the time spent lying in the womb. Nikkhamanīyapuṇṇamāsī refers to the full moon of the month of Sāvaṇa, which is the full moon immediately following the full moon of Āsāḷhī. Pāṭipadadivase means on the day of the later rains-residence; the meaning is that they give the higher ordination to one who was born at the Great Pavāraṇā after having stayed twelve months in the mother's womb. According to the saying, "Thirty days and nights make a month, twelve months make a year," it is stated, "Four months decrease." Vassaṃ ukkaḍḍhanti means they draw the year upwards; the meaning is that they enter the rains-residence having designated one month as an extra month. Therefore, every third year has thirteen months. 'Taking those two months' means taking the two months obtained from the intercalary month for the sake of those two months that are yet to come, from the departing full moon until the Great Pavāraṇā, which is the day of birth. Hence it is said, "Whoever, after the Pavāraṇā, will be twenty years old," and so on. 'Being free from doubt' is said with reference to being completely twenty years old in every way, by taking the extra months for eighteen years and then, for the sake of the fourteenth days even in the twenty years, by omitting four months.

ပဝါရေတွာ ဝီသတိဝဿော ဘဝိဿတီတိ မဟာပဝါရဏာဒိဝသေ အတိက္ကန္တေ ဂဗ္ဘဝဿေန သဟ ဝီသတိဝဿော ဘဝိဿတီတိ အတ္ထော. တသ္မာတိ ယသ္မာ ဂဗ္ဘမာသာပိ ဂဏနူပဂါ ဟောန္တိ, တသ္မာ. ဧကဝီသတိဝဿောတိ ဇာတိယာ ဝီသတိဝဿံ သန္ဓာယ ဝုတ္တံ. အညံ ဥပသမ္ပာဒေတီတိ ဥပဇ္ဈာယော, အာစရိယော ဝါ ဟုတွာ ဥပသမ္ပာဒေတိ. သောပီတိ ဥပသမ္ပာဒေန္တောပိ အနုပသမ္ပန္နောတိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၄၀၆) အာဂတံ.

'After the Pavāraṇā, he will be twenty years old' means that after the day of the Great Pavāraṇā has passed, he will be twenty years old together with the year in the womb. The word 'Therefore' is used because the months of gestation are also included in the reckoning. 'Twenty-one years old' is said with reference to being twenty years old from birth. 'Ordains another' means one ordains by becoming a preceptor or a teacher. 'He also' means that even the one who ordains is not fully ordained. This comes from the Vimativinodanī.

ဧတ္ထ သိယာ – အဋ္ဌကထာဋီကာသု ‘‘အဋ္ဌာရသသု ဝဿေသု ဆ မာသာ ဝဍ္ဎန္တီ’’တိ ဝုတ္တံ, ဣဒါနိ ပန ‘‘ဧကူနဝီသတိယာ ဝဿေသု သတ္တ မာသာ အဓိကာ’’တိ ဝဒန္တိ, ကထမေတ္ထ ဝိညာတဗ္ဗန္တိ? ဝုစ္စတေ – အဋ္ဌကထာဋီကာသု သာသနဝေါဟာရေန လောကိယဂတိံ အနုပဂမ္မ တီသု တီသု သံဝစ္ဆရေသု မာသဆဍ္ဍနံ ဂဟေတွာ ‘‘အဋ္ဌာရသသု ဝဿေသု ဆ မာသာ ဝဍ္ဎန္တီ’’တိ ဝုတ္တံ, ဣဒါနိ ပန ဝေဒဝေါဟာရေန စန္ဒသူရိယဂတိသင်္ခါတံ တိထိံ ဂဟေတွာ ဂဏေန္တော ‘‘ဧကူနဝီသတိယာ ဝဿေသု သတ္တ မာသာ အဓိကာ’’တိ ဝဒန္တီတိ, တံ ဝဿူပနာယိကကထာယံ အာဝိ ဘဝိဿတိ.

Here it might be said: In the commentaries and sub-commentaries it is stated, "In eighteen years, six months increase." But now they say, "In nineteen years, seven months are extra." How should this be understood? It is said: In the commentaries and sub-commentaries, using the convention of the Teaching and not adopting the worldly method, it is stated, 'In eighteen years, six months increase,' by taking into account the discarding of a month every three years. But now, using the Vedic convention, by reckoning according to the lunar day calculated based on the movements of the moon and sun, they say, 'In nineteen years, seven months are extra.' This will become clear in the discourse on the rains-residence.

၁၄၃. မာတာ ဝါ မတာ ဟောတီတိ သမ္ဗန္ဓော. သောယေဝါတိ ပဗ္ဗဇ္ဇာပေက္ခော ဧဝ.

143. 'Or the mother is dead' is the connection. 'He himself' means only the one seeking the going-forth.

၁၄၄. ‘‘ဧကသီမာယဉ္စ [Pg.255] အညေပိ ဘိက္ခူ အတ္ထီတိ ဣမိနာ ဧကသီမာယံ ဘိက္ခုမှိ အသတိ ဘဏ္ဍုကမ္မာရောစနကိစ္စံ နတ္ထီတိ ဒဿေတိ. ခဏ္ဍသီမာယ ဝါ ဌတွာ နဒီသမုဒ္ဒါဒီနိ ဝါ ဂန္တွာ ပဗ္ဗာဇေတဗ္ဗောတိ ဧတေန သဗ္ဗေ သီမဋ္ဌကဘိက္ခူ အာပုစ္ဆိတဗ္ဗာ, အနာပုစ္ဆာ ပဗ္ဗာဇေတုံ န ဝဋ္ဋတီတိ ဒီပေတိ.

144. By the phrase, 'And there are other bhikkhus within a single boundary,' it is shown that if there is no bhikkhu within that single boundary, there is no duty of announcing the bhaṇḍukamma. By the phrase, 'Having stood in a broken boundary, or having gone to a river, sea, etc., one should be given the going-forth,' it is shown that all bhikkhus residing within the boundary must be consulted; it is not proper to give the going-forth without having consulted them.

၁၄၅. အနာမဋ္ဌပိဏ္ဍပါတန္တိ အဂ္ဂဟိတအဂ္ဂံ ပိဏ္ဍပါတံ. သာမဏေရဘာဂသမကော အာမိသဘာဂေါတိ ဧတ္ထ ကိဉ္စာပိ သာမဏေရာနံ အာမိသဘာဂဿ သမကမေဝ ဒီယမာနတ္တာ ဝိသုံ သာမဏေရဘာဂေါ နာမ နတ္ထိ, ဟေဋ္ဌာ ဂစ္ဆန္တံ ပန ဘတ္တံ ကဒါစိ မန္ဒံ ဘဝေယျ, တသ္မာ ဥပရိ အဂ္ဂဟေတွာ သာမဏေရပါဠိယာဝ ဂဟေတွာ ဒါတဗ္ဗောတိ အဓိပ္ပာယော. နိယတပဗ္ဗဇ္ဇဿေဝ စာယံ ဘာဂေါ ဒီယတိ. တေနေဝ ‘‘အပက္ကံ ပတ္တ’’န္တိအာဒိ ဝုတ္တံ. အညေ ဝါ ဘိက္ခူ ဒါတုကာမာ ဟောန္တီတိ သမ္ဗန္ဓော.

145. Anāmaṭṭhapiṇḍapāta means almsfood from which the best part has not been taken. Here, regarding 'a material share equal to a novice's share,' although there is no separate share specifically called the 'novice's share' since an equal material share is given to novices, the food lower down might sometimes be scarce. Therefore, the intention is that one should give by taking from the novice's row, without taking the best part from the top. And this share is given only to one with a fixed going-forth. For that reason, it is said, 'an unbaked bowl,' and so on. The connection is with the phrase, 'Or other bhikkhus may wish to give'.

၁၄၆. သယံ ပဗ္ဗာဇေတဗ္ဗောတိ ကေသစ္ဆေဒနာဒီနိ သယံ ကရောန္တေန ပဗ္ဗာဇေတဗ္ဗော. ကေသစ္ဆေဒနံ ကာသာယစ္ဆာဒနံ သရဏဒါနန္တိ ဟိ ဣမာနိ တီဏိ ကရောန္တော ‘‘ပဗ္ဗာဇေတီ’’တိ ဝုစ္စတိ, တေသု ဧကံ ဒွေ ဝါပိ ကရောန္တော တထာ ဝေါဟရီယတိယေဝ, တသ္မာ ဧတံ ပဗ္ဗာဇေဟီတိ ကေသစ္ဆေဒနံ ကာသာယစ္ဆာဒနဉ္စ သန္ဓာယ ဝုတ္တံ. ဥပဇ္ဈာယံ ဥဒ္ဒိဿ ပဗ္ဗာဇေတီတိ ဧတ္ထာပိ ဧသေဝ နယော. ခဏ္ဍသီမံ နေတွာတိ ဘဏ္ဍုကမ္မာရောစနပရိဟရဏတ္ထံ ဝုတ္တံ. တေန သဘိက္ခုကေ ဝိဟာရေ အညမ္ပိ ‘‘ဧတဿ ကေသေ ဆိန္ဒာ’’တိ ဝတ္တုံ န ဝဋ္ဋတိ. ပဗ္ဗာဇေတွာတိ ကေသစ္ဆေဒနံ သန္ဓာယ ဝဒတိ. ဘိက္ခုတော အညော ပဗ္ဗာဇေတုံ န လဘတီတိ သရဏဒါနံ သန္ဓာယ ဝုတ္တံ. တေနေဝါဟ ‘‘သာမဏေရော ပနာ’’တိအာဒီတိ သာရတ္ထဒီပနိယံ (သာရတ္ထ ဋီ. မဟာဝဂ္ဂ ၃.၃၄) အာဂတံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၃၄) ပန – သယံ ပဗ္ဗာဇေတဗ္ဗောတိ [Pg.256] ဧတ္ထ ‘‘ကေသမဿုံ ဩဟာရေတွာ’’တိအာဒိဝစနတော ကေသစ္ဆေဒနကာသာယစ္ဆာဒနသရဏဒါနာနိ ပဗ္ဗဇနံ နာမ, တေသု ပစ္ဆိမဒွယံ ဘိက္ခူဟိ ဧဝ ကာတဗ္ဗံ, ကာရေတဗ္ဗံ ဝါ. ပဗ္ဗာဇေဟီတိ ဣဒံ တိဝိဓမ္ပိ သန္ဓာယ ဝုတ္တံ. ခဏ္ဍသီမံ နေတွာတိ ဘဏ္ဍုကမ္မာရောစနပရိဟရဏတ္ထံ. ဘိက္ခူနဉှိ အနာရောစေတွာ ဧကသီမာယ ‘‘ဧတဿ ကေသေ ဆိန္ဒာ’’တိ အညံ အာဏာပေတုမ္ပိ န ဝဋ္ဋတိ. ပဗ္ဗာဇေတွာတိ ကေသာဒိစ္ဆေဒနမေဝ သန္ဓာယ ဝုတ္တံ ‘‘ကာသာယာနိ အစ္ဆာဒေတွာ’’တိ ဝိသုံ ဝုတ္တတ္တာ. ပဗ္ဗာဇေတုံ န လဘတီတိ သရဏဒါနံ သန္ဓာယ ဝုတ္တံ. အနုပသမ္ပန္နေန ဘိက္ခုအာဏတ္တိယာ ဒိန္နမ္ပိ သရဏံ န ရုဟတီတိ ဝုတ္တံ.

146. “One should be given the going-forth by oneself” means that one should be given the going-forth by oneself performing the shaving of the hair and other acts. For shaving the hair, donning the saffron robe, and giving the refuges—these three acts are called “giving the going-forth.” Even if one performs one or two of these, it is still referred to in the same way. Therefore, “Give him the going-forth” is said with reference to shaving the hair and donning the saffron robe. The same applies when giving the going-forth by designating a preceptor. “Taking him to a defective boundary” is said to avoid the announcement of the act of shaving. Thus, in a monastery where monks are present, it is not permissible for another to say, “Shave his hair.” “Having given the going-forth” refers to the shaving of the hair. “No one other than a monk may give the going-forth” refers to giving the refuges. Hence, it is said, “But a novice,” etc., as stated in the Sāratthadīpanī (Sārattha Ṭīkā, Mahāvagga 3.34). However, in the Vimativinodanī (Vimativinodanī Ṭīkā, Mahāvagga 2.34), it is stated: “‘One should be given the going-forth by oneself’—here, from the phrase ‘having shaved the hair and beard,’ etc., the going-forth consists of shaving the hair, donning the saffron robe, and giving the refuges. The latter two must be done by monks or caused to be done by them. ‘Give him the going-forth’ is said with reference to all three. ‘Taking him to a defective boundary’ is to avoid the announcement of the act of shaving. For without informing the monks, even within a single boundary, it is not permissible to command another to shave his hair. ‘Having given the going-forth’ refers only to shaving the hair, etc., since ‘having donned the saffron robes’ is mentioned separately. ‘No one other than a monk may give the going-forth’ refers to giving the refuges. It is said that even if the refuges are given by the command of a monk, they are not valid if given by one who is not fully ordained.

ဝဇိရဗုဒ္ဓိဋီကာယမ္ပိ (ဝဇိရ ဋီ. မဟာဝဂ္ဂ ၃၄) – ခဏ္ဍသီမံ နေတွာတိ ဘဏ္ဍုကမ္မာရောစနပရိဟရဏတ္ထံ ဝုတ္တံ, တေန သဘိက္ခုကေ ဝိဟာရေ အညမ္ပိ ‘‘ဧတဿ ကေသေ ဆိန္ဒာ’’တိ ဝတ္တုံ န ဝဋ္ဋတိ. ‘‘ပဗ္ဗာဇေတွာ’’တိ ဣမဿ အဓိပ္ပာယပကာသနတ္ထံ ‘‘ကာသာယာနိ အစ္ဆာဒေတွာ ဧဟီ’’တိ ဝုတ္တံ. ဥပဇ္ဈာယော စေ ကေသမဿုဩရောပနာဒီနိ အကတွာ ပဗ္ဗဇ္ဇတ္ထံ သရဏာနိ ဒေတိ, န ရုဟတိ ပဗ္ဗဇ္ဇာ. ကမ္မဝါစာယ သာဝေတွာ ဥပသမ္ပာဒေတိ, ရုဟတိ ဥပသမ္ပဒါ. အပတ္တစီဝရာနံ ဥပသမ္ပဒါသိဒ္ဓိဒဿနတော, ကမ္မဝိပတ္တိယာ အဘာဝတော စေတံ ယုဇ္ဇတေဝါတိ ဧကေ. ဟောတိ စေတ္ထ –

In the Vajirabuddhi Ṭīkā (Vajira Ṭīkā, Mahāvagga 34), it is stated: “Taking to a defective boundary” is said for the purpose of avoiding the announcement of the act of shaving. Therefore, in a monastery with monks, it is not permissible for another to say, “Shave his hair.” To clarify the meaning of “Having given the going-forth,” it is said, “Having donned the saffron robes, come.” If the preceptor gives the refuges for the purpose of the going-forth without performing the shaving of hair and beard, etc., the going-forth is not valid. If he confers the higher ordination after announcing it with the formal act statement, the higher ordination is valid. Some argue that this is justified because the success of the higher ordination is seen even for those without bowl and robes, and because there is no failure in the formal act. Herein, it is said:

‘‘သလိင်္ဂဿေဝ ပဗ္ဗဇ္ဇာ, ဝိလိင်္ဂဿာပိ စေတရာ;

အပေတပုဗ္ဗဝေသဿ, တံဒွယာ ဣတိ စာပရေ’’တိ.

“The going-forth is for one with the mark, and also for the other, one without the mark; for one who has abandoned their former guise, it is for both of these, so say others.”

ဘိက္ခုနာ ဟိ သဟတ္ထေန ဝါ အာဏတ္တိယာ ဝါ ဒိန္နမေဝ ကာသာဝံ ဝဋ္ဋတိ, အဒိန္နံ န ဝဋ္ဋတီတိ ပန သန္တေသွေဝ ကာသာဝေသု, နာသန္တေသု အသမ္ဘဝတောတိ တေသံ အဓိပ္ပာယောတိ အာဂတော.

For a monk, a saffron robe given by his own hand or by his instruction is allowable; what is not given is not allowable. However, this applies only when saffron robes are available; if there are none, it is impossible. This is their intention, as has come down.

ဘဗ္ဗရူပေါတိ [Pg.257] ဘဗ္ဗသဘာဝေါ. တမေဝတ္ထံ ပရိယာယန္တရေန ဝိဘာဝေတိ ‘‘သဟေတုကော’’တိ. ဉာတောတိ ပါကဋော. ယသဿီတိ ပရိဝါရသမ္ပတ္တိယာ သမန္နာဂတော.

‘Bhabbarūpo’ means having a capable nature. That same meaning is clarified by another term: ‘sahetuko’ (having a cause). ‘Ñāto’ means well-known. ‘Yasassī’ means endowed with a retinue.

ဝဏ္ဏသဏ္ဌာနဂန္ဓာသယောကာသဝသေန အသုစိဇေဂုစ္ဆပဋိကူလဘာဝံ ပါကဋံ ကရောန္တေနာတိ သမ္ဗန္ဓော. တတ္ထ ကေသာ နာမေတေ ဝဏ္ဏတောပိ ပဋိကူလာ, သဏ္ဌာနတောပိ ဂန္ဓတောပိ အာသယတောပိ ဩကာသတောပိ ပဋိကူလာ. မနုညေပိ ဟိ ယာဂုပတ္တေ ဝါ ဘတ္တပတ္တေ ဝါ ကေသဝဏ္ဏံ ကိဉ္စိ ဒိသွာ ‘‘ကေသမိဿကမိဒံ, ဟရထ န’’န္တိ ဇိဂုစ္ဆန္တိ, ဧဝံ ကေသာ ဝဏ္ဏတော ပဋိကူလာ. ရတ္တိံ ဘုဉ္ဇန္တာပိ ကေသသဏ္ဌာနံ အက္ကဝါကံ ဝါ မကစိဝါကံ ဝါ ဆုပိတွာ တထေဝ ဇိဂုစ္ဆန္တိ, ဧဝံ သဏ္ဌာနတောပိ ပဋိကူလာ. တေလမက္ခနပုပ္ဖဓူမာဒိသင်္ခါရဝိရဟိတာနဉ္စ ကေသာနံ ဂန္ဓော ပရမဇေဂုစ္ဆော ဟောတိ. တတော ဇေဂုစ္ဆတရော အဂ္ဂိမှိ ပက္ခိတ္တာနံ. ကေသာ ဟိ ဝဏ္ဏသဏ္ဌာနတော အပ္ပဋိကူလာပိ သိယုံ, ဂန္ဓေန ပန ပဋိကူလာယေဝ. ယထာ ဟိ ဒဟရဿ ကုမာရကဿ ဝစ္စံ ဝဏ္ဏတော ဟလိဒ္ဒိဝဏ္ဏံ, သဏ္ဌာနတော ဟလိဒ္ဒိပိဏ္ဍိသဏ္ဌာနံ. သင်္ကရဋ္ဌာနေ ဆဍ္ဍိတဉ္စ ဥဒ္ဓုမာတကကာဠသုနခသရီရံ ဝဏ္ဏတော တာလပက္ကဝဏ္ဏံ, သဏ္ဌာနတော ဝဋ္ဋေတွာ ဝိဿဋ္ဌမုဒိင်္ဂသဏ္ဌာနံ, ဒါဌာပိဿ သုမနမကုဠသဒိသာ, တံ ဥဘယမ္ပိ ဝဏ္ဏသဏ္ဌာနတော သိယာ အပ္ပဋိကူလံ, ဂန္ဓေန ပန ပဋိကူလမေဝ, ဧဝံ ကေသာပိ သိယုံ ဝဏ္ဏသဏ္ဌာနတော အပ္ပဋိကူလာ, ဂန္ဓေန ပန ပဋိကူလာယေဝါတိ.

By means of color, shape, smell, origin, and location, it makes the impurity, loathsomeness, and repulsiveness evident—thus is the connection. Here, hair is repulsive in terms of color, shape, smell, origin, and location. Even in a pleasant bowl of porridge or rice, when people see something the color of hair, they exclaim with disgust, “This is mixed with hair, take it away!”—thus, hair is repulsive in color. Even while eating at night, if they touch something with the shape of hair—whether like a crow’s beak or a scorpion’s tail—they feel disgusted just the same—thus, hair is repulsive in shape. The smell of hair, devoid of preparations like oil, flowers, or incense, is extremely loathsome. Even more loathsome is the smell of hair thrown into a fire. Hair might not be repulsive in color or shape, but it is certainly repulsive in smell. For example, a young child’s excrement may resemble turmeric in color and a lump of turmeric in shape. And a black dog’s bloated corpse, discarded in a refuse heap, may resemble a ripe palm fruit in color and a rolled-up, discarded mudiṅga drum in shape. Its teeth, too, may resemble jasmine buds. Both might not be repulsive in color or shape, but they are certainly repulsive in smell. Similarly, hair might not be repulsive in color or shape, but it is undoubtedly repulsive in smell.

ယထာ ပန အသုစိဋ္ဌာနေ ဂါမနိဿန္ဒေန ဇာတာနိ သူပေယျပဏ္ဏာနိ နာဂရိကမနုဿာနံ ဇေဂုစ္ဆာနိ ဟောန္တိ အပရိဘောဂါနိ, ဧဝံ ကေသာပိ ပုဗ္ဗလောဟိတမုတ္တကရီသပိတ္တသေမှာဒိနိဿန္ဒေန ဇာတတ္တာ ပရမဇေဂုစ္ဆာတိ. ဧဝံ အာသယတောပိ ပဋိကူလာ. ဣမေ စ ကေသာ နာမ ဂူထရာသိမှိ ဥဋ္ဌိတကဏ္ဏကာ ဝိယ ဧကတိံသကောဋ္ဌာသရာသိမှိ ဇာတာ, တေ သုသာနသင်္ကာရဋ္ဌာနာဒီသု [Pg.258] ဇာတသာကံ ဝိယ, ပရိခါဒီသု ဇာတကမလကုဝလယာဒိပုပ္ဖံ ဝိယ စ အသုစိဋ္ဌာနေ ဇာတတ္တာ ပရမဇေဂုစ္ဆာတိ ဧဝံ ဩကာသတော ပဋိကူလာတိအာဒိနာ နယေန တစပဉ္စကဿ ဝဏ္ဏာဒိဝသေန ပဋိကူလဘာဝံ ပကာသေန္တေနာတိ အတ္ထော.

Just as leafy vegetables growing in a filthy place from the drainage of a village are repulsive and unfit for consumption by city dwellers, so too are hairs, born from the flow of pus, blood, urine, feces, bile, and phlegm, extremely loathsome. Thus, they are repulsive by origin. These hairs, like mushrooms growing on a heap of dung, are born in the heap of the thirty-one bodily parts. Like greens growing in a charnel ground or on a refuse heap, or like lotus and water lily flowers blooming in a moat, they are extremely loathsome because they arise in a filthy place. Thus, they are repulsive by location. In this way, by means of color and so on, the repulsive nature of the pentad ending in skin is made clear. This is the meaning.

နိဇ္ဇီဝနိဿတ္တဘာဝံ ဝါ ပါကဋံ ကရောန္တေနာတိ ဣမေ ကေသာ နာမ သီသကဋာဟပလိဝေဌနစမ္မေ ဇာတာ, တတ္ထ ယထာ ဝမ္မိကမတ္ထကေ ဇာတေသု ကုဏ္ဌတိဏေသု န ဝမ္မိကမတ္ထကော ဇာနာတိ ‘‘မယိ ကုဏ္ဌတိဏာနိ ဇာတာနီ’’တိ, နာပိ ကုဏ္ဌတိဏာနိ ဇာနန္တိ ‘‘မယံ ဝမ္မိကမတ္ထကေ ဇာတာနီ’’တိ. ဧဝမေဝ န သီသကဋာဟပလိဝေဌနစမ္မံ ဇာနာတိ ‘‘မယိ ကေသာ ဇာတာ’’တိ, နာပိ ကေသာ ဇာနန္တိ ‘‘မယံ သီသကဋာဟပလိဝေဌနစမ္မေ ဇာတာ’’တိ, အညမညံ အာဘောဂပစ္စဝေက္ခဏရဟိတာ ဧတေ ဓမ္မာ. ဣတိ ‘‘ကေသာ နာမ ဣမသ္မိံ သရီရေ ပါဋိယေက္ကော ကောဋ္ဌာသော အစေတနော အဗျာကတော သုညော နိဿတ္တော ထဒ္ဓေါ ပထဝီဓာတူ’’တိအာဒိနာ နယေန နိဇ္ဇီဝနိဿတ္တဘာဝံ ပကာသေန္တေန. ပုဗ္ဗေတိ ပုရိမဗုဒ္ဓါနံ သန္တိကေ. မဒ္ဒိတသင်္ခါရောတိ နာမရူပဝဝတ္ထာနေန စေဝ ပစ္စယပရိဂ္ဂဟဝသေန စ ဉာဏေန ပရိမဒ္ဒိတသင်္ခါရော. ဘာဝိတဘာဝနောတိ ကလာပသမ္မသနာဒိနာ သဗ္ဗသော ကုသလဘာဝနာယ ပူရဏေန ဘာဝိတဘာဝနော. အဒိန္နံ န ဝဋ္ဋတီတိ ဧတ္ထ ‘‘ပဗ္ဗဇ္ဇာ န ရုဟတီတိ ဝဒန္တီ’’တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၃၄) ဝုတ္တံ.

Or, to make their lifeless and insentient nature evident: these hairs are born on the skin covering the skull. Just as when coarse grass grows on the top of an anthill, the anthill does not know, ‘Coarse grass has grown on me,’ nor does the coarse grass know, ‘We have grown on the top of an anthill.’ In the same way, the skin covering the skull does not know, ‘Hairs have grown on me,’ nor do the hairs know, ‘We have grown on the skin covering the skull.’ These phenomena are devoid of mutual attention or reflection. Thus, by the method of stating, ‘Hairs are a distinct part in this body, non-mental, indeterminate, empty, insentient, rigid, the earth element,’ their lifeless and insentient nature is made clear. ‘Formerly’ means in the presence of former Buddhas. ‘One who has crushed the formations’ means one who has thoroughly crushed the formations with the knowledge that consists of the determination of name-and-form and the comprehension of conditions. ‘One who has developed the development’ means one who has developed the development by completely fulfilling the wholesome development through means such as the comprehension of groups. Regarding ‘What is not given is not allowable,’ here it is stated in the Sāratthadīpanī (Sārattha Ṭīkā, Mahāvagga 3.34), ‘They say that the going-forth is not valid.’

ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၃၄) ပန – ယသဿီတိ ပရိဝါရသမ္ပန္နော. နိဇ္ဇီဝနိဿတ္တဘာဝန္တိ ‘‘ကေသာ နာမ ဣမသ္မိံ သရီရေ ပါဋိယေက္ကော ကောဋ္ဌာသော အစေတနော အဗျာကတော သုညော နိဿတ္တော ထဒ္ဓေါ ပထဝီဓာတူ’’တိအာဒိနယံ သင်္ဂဏှာတိ, သဗ္ဗံ ဝိသုဒ္ဓိမဂ္ဂေ (ဝိသုဒ္ဓိ. ၁.၃၁၁) အာဂတနယေန ဂဟေတဗ္ဗံ. ပုဗ္ဗေတိ ပုဗ္ဗဗုဒ္ဓုပ္ပာဒေသု[Pg.259]. မဒ္ဒိတသင်္ခါရောတိ ဝိပဿနာဝသေန ဝုတ္တံ. ဘာဝိတဘာဝနောတိ သမထဝသေနပိ.

In the Vimativinodanī (Vimativinodanī Ṭīkā, Mahāvagga 2.34), it is stated: ‘Yasassī’ means endowed with a retinue. ‘Nijjīvanissattabhāva’ encompasses the idea that ‘hair in this body is a distinct part, inanimate, indeterminate, empty, lifeless, rigid, and is the earth element,’ and so on—all this should be understood according to the method presented in the Visuddhimagga (Visuddhi. 1.311). ‘Pubbe’ refers to the arising of former Buddhas. ‘Madditasaṅkhāra’ is stated with reference to insight meditation. ‘Bhāvitabhāvana’ is stated also with reference to serenity meditation.

ကာသာယာနိ တိက္ခတ္တုံ ဝါ…ပေ… ပဋိဂ္ဂါဟာပေတဗ္ဗောတိ ဧတ္ထ ‘‘သဗ္ဗဒုက္ခနိဿရဏတ္ထာယ ဣမံ ကာသာဝံ ဂဟေတွာ’’တိ ဝါ ‘‘တံ ကာသာဝံ ဒတွာ’’တိ ဝါ ဝတွာ ‘‘ပဗ္ဗာဇေထ မံ, ဘန္တေ, အနုကမ္ပံ ဥပါဒါယာ’’တိ ဧဝံ ယာစနပုဗ္ဗကံ စီဝရံ ပဋိစ္ဆာပေတိ. အထာပီတိအာဒိ တိက္ခတ္တုံ ပဋိဂ္ဂါဟာပနတော ပရံ ကတ္တဗ္ဗဝိဓိဒဿနံ, အထာပီတိ တတော ပရမ္ပီတိ အတ္ထော. ကေစိ ပန ‘‘စီဝရံ အပ္ပဋိဂ္ဂါဟာပေတွာ ပဗ္ဗာဇနပ္ပကာရဘေဒဒဿနတ္ထံ ‘အထာပီ’တိ ဝုတ္တံ. အထာပီတိ အထ ဝါတိ အတ္ထော’’တိ ဝဒန္တိ. အဒိန္နံ န ဝဋ္ဋတီတိ ဣမိနာ ပဗ္ဗဇ္ဇာ န ရုဟတီတိ ဒဿေတိ.

Regarding the phrase ‘the saffron robes should be made to be received three times, etc.,’ here, having said, ‘Take this saffron robe for the sake of liberation from all suffering,’ or ‘Giving that saffron robe,’ one has the robe accepted, which is preceded by the request: ‘Venerable, please ordain me out of compassion.’ And ‘athāpīti’ and so on show the procedure to be done after the threefold reception. ‘Athāpīti’ means ‘after that’ or ‘furthermore.’ However, some say, ‘Athāpīti is stated to show a different kind of ordination procedure without having the robe received. Athāpīti means ‘or else.’’ ‘What is not given is not valid’—this indicates that the ordination does not prosper.

၁၄၇. ပါဒေ ဝန္ဒာပေတွာတိ ပါဒါဘိမုခံ နမာပေတွာ. ဒူရေ ဝန္ဒန္တောပိ ဟိ ပါဒေ ဝန္ဒတီတိ ဝုစ္စတီတိ. ဥပဇ္ဈာယေန ဝါတိ ဧတ္ထ ယဿ သန္တိကေ ဥပဇ္ဈံ ဂဏှာတိ, အယံ ဥပဇ္ဈာယော. ယံ အာဘိသမာစာရိကေသု ဝိနယနတ္ထာယ အာစရိယံ ကတွာ နိယျာတေန္တိ, အယံ အာစရိယော. သစေ ပန ဥပဇ္ဈာယော သယမေဝ သဗ္ဗံ သိက္ခာပေတိ, အညမ္ပိ န နိယျာတေတိ, ဥပဇ္ဈာယောဝဿ အာစရိယောပိ ဟောတိ. ယထာ ဥပသမ္ပဒါကာလေ သယမေဝ ကမ္မဝါစံ ဝါစေန္တော ဥပဇ္ဈာယောဝ ကမ္မဝါစာစရိယောပိ ဟောတီတိ ဝုတ္တံ.

147. ‘Having made him pay homage at the feet’ means having him bow down facing the feet. For even one who pays homage from afar is said to pay homage at the feet. ‘By the preceptor or…’—here, the one in whose presence one takes a preceptor is the preceptor. The one whom they appoint as a teacher for the purpose of training in the disciplinary practices is the teacher. But if the preceptor himself teaches everything and does not entrust him to another, then the preceptor is also his teacher. Just as at the time of ordination, the preceptor himself reciting the kammavācā is also the kammavācā teacher, so it is said.

အနုညာတဥပသမ္ပဒါတိ ဉတ္တိစတုတ္ထကမ္မေန အနုညာတဥပသမ္ပဒါ. ဌာနကရဏသမ္ပဒန္တိ ဧတ္ထ ဥရအာဒီနိ ဌာနာနိ, သံဝုတာဒီနိ ကရဏာနီတိ ဝေဒိတဗ္ဗာနိ. အနုနာသိကန္တံ ကတွာ ဒါနကာလေ အန္တရာဝိစ္ဆေဒံ အကတွာ ဒါတဗ္ဗာနီတိ ဒဿေတုံ ‘‘ဧကသမ္ဗန္ဓာနီ’’တိ ဝုတ္တံ. ဝိစ္ဆိန္ဒိတွာတိ မ-ကာရန္တံ ကတွာ ဒါနသမယေ ဝိစ္ဆေဒံ ကတွာ.

‘Approved ordination’ means ordination approved by a motion and three announcements. ‘The attainment of the proper place and action’—here, the chest and so forth are the places; restraint and so forth are the actions to be understood. To show that they should be given without interruption at the time of giving, having made them end with a nasal sound, it is said, ‘connected as one’. ‘Having cut off’ means having made them end with the letter ‘m’ and having made a break at the time of giving.

၁၄၈. သဗ္ဗမဿ [Pg.260] ကပ္ပိယာကပ္ပိယံ အာစိက္ခိတဗ္ဗန္တိ ဒသသိက္ခာပဒဝိနိမုတ္တံ ပရာမာသာပရာမာသာဒိဘေဒံ ကပ္ပိယာကပ္ပိယံ အာစိက္ခိတဗ္ဗံ. အာဘိသမာစာရိကေသု ဝိနေတဗ္ဗောတိ ဣမိနာ ‘‘သေခိယဥပဇ္ဈာယဝတ္တာဒိအာဘိသမာစာရိကသီလမနေန ပူရေတဗ္ဗံ. တတ္ထ စ ကတ္တဗ္ဗဿ အကရဏေ, အကတ္တဗ္ဗဿ စ ကရဏေ ဒဏ္ဍကမ္မာရဟော ဟောတီတိ ဒီပေတီတိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၃၄) ဝုတ္တံ. အနုနာသိကန္တံ ကတွာ ဒါနကာလေ အန္တရာဝိစ္ဆေဒေါ န ကာတဗ္ဗောတိ အာဟ ‘‘ဧကသမ္ဗန္ဓာနီ’’တိ. အာဘိသမာစာရိကေသု ဝိနေတဗ္ဗောတိ ဣမိနာ သေခိယဝတ္တာက္ခန္ဓကဝတ္တေသု, အညေသု စ သုက္ကဝိဿဋ္ဌိအာဒိလောကဝဇ္ဇသိက္ခာပဒေသု စ သာမဏေရေဟိ ဝတ္တိတဗ္ဗံ, တတ္ထ အဝတ္တမာနော အလဇ္ဇီ ဒဏ္ဍကမ္မာရဟော စ ဟောတီတိ ဒဿေတီတိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၃၄).

148. ‘All that is allowable and unallowable should be explained to him’—the allowable and unallowable, distinguished by divisions such as touching and not touching, and apart from the ten training rules, should be explained. ‘He should be trained in the disciplinary practices’—by this, it is shown that the disciplinary practices such as the Sekhiya rules and duties toward the preceptor should be fulfilled by this person. There, in not doing what should be done and doing what should not be done, he becomes deserving of punishment—this is explained in the Sāratthadīpanī (Sāratthadīpanī Ṭīkā, Mahāvagga 3.34). ‘Having made them end with a nasal sound, no interruption should be made at the time of giving’—thus it is said, ‘connected as one’. ‘He should be trained in the disciplinary practices’—by this, it is shown that novices should conduct themselves according to the Sekhiya duties, the Khandhaka duties, and other training rules concerning worldly blame such as emission of semen. There, one who does not conduct himself thus is shameless and deserving of punishment—this is explained in the Vimativinodanī (Vimativinodanī Ṭīkā, Mahāvagga 2.34).

ဥရာဒီနိ ဌာနာနိ နာမ, သံဝုတာဒီနိ ကရဏာနိ နာမ. အနုနာသိကန္တံ ကတွာ ဧကသမ္ဗန္ဓံ ကတွာ ဒါနကာလေ အန္တရာ အဋ္ဌတွာ ဝတ္တဗ္ဗံ, ဝိစ္ဆိန္ဒိတွာ ဒါနကာလေပိ ယထာဝုတ္တဋ္ဌာနေ ဧဝ ဝိစ္ဆေဒေါ, အညတြ န ဝဋ္ဋတီတိ လိခိတံ, အနုနာသိကန္တေ ဒီယမာနေ ခလိတွာ ‘‘ဗုဒ္ဓံ သရဏံ ဂစ္ဆာမီ’’တိ မ-ကာရေန မိဿီဘူတေ ခေတ္တေ ဩတိဏ္ဏတ္တာ ဝဋ္ဋတီတိ ဥပတိဿတ္ထေရော. မိဿံ ကတွာ ဝတ္တုံ ဝဋ္ဋတိ, ဝစနကာလေ ပန အနုနာသိကဋ္ဌာနေ ဝိစ္ဆေဒံ အကတွာ ဝတ္တဗ္ဗန္တိ ဓမ္မသိရိတ္ထေရော. ‘‘ဧဝံ ကမ္မဝါစာယမ္ပီ’’တိ ဝုတ္တံ. ဥဘတောသုဒ္ဓိယာဝ ဝဋ္ဋတီတိ ဧတ္ထ မဟာထေရော ပတိတဒန္တာဒိကာရဏတာယ အစတုရဿံ ကတွာ ဝဒတိ, ဗျတ္တသာမဏေရော သမီပေ ဌိတော ပဗ္ဗဇ္ဇာပေက္ခံ ဗျတ္တံ ဝဒါပေတိ, မဟာထေရေန အဝုတ္တံ ဝဒါပေတီတိ န ဝဋ္ဋတိ. ကမ္မဝါစာယ ဣတရော ဘိက္ခု စေ ဝဒတိ, ဝဋ္ဋတီတိ. သံဃော ဟိ ကမ္မံ ကရောတိ, န ပုဂ္ဂလောတိ. န, နာနာသီမပဝတ္တကမ္မဝါစာသာမညနယေန ပဋိက္ခိပိတဗ္ဗတ္တာ. အထ ထေရေန စတုရဿံ ဝုတ္တံ [Pg.261] ပဗ္ဗဇ္ဇာပေက္ခံ ဝတ္တုံ အသက္ကောန္တံ သာမဏေရော သယံ ဝတွာ ဝဒါပေတိ, ဥဘတောသုဒ္ဓိ ဧဝ ဟောတိ ထေရေန ဝုတ္တဿေဝ ဝုတ္တတ္တာ. ‘‘ဗုဒ္ဓံ သရဏံ ဂစ္ဆန္တော အသာဓာရဏေ ဗုဒ္ဓဂုဏံ, ဓမ္မံ သရဏံ ဂစ္ဆန္တော နိဗ္ဗာနံ, သံဃံ သရဏံ ဂစ္ဆန္တော သေက္ခဓမ္မံ အသေက္ခဓမ္မဉ္စ သရဏံ ဂစ္ဆတီ’’တိ အဂ္ဂဟိတဂ္ဂဟဏဝသေန ယောဇနာ ကာတဗ္ဗာ. အညထာ သရဏတ္တယသင်္ကရဒေါသော. သဗ္ဗမဿ ကပ္ပိယာကပ္ပိယန္တိ ဒသသိက္ခာပဒဝိနိမုတ္တံ ပရာမာသာပရာမာသာဒိဘေဒံ. ‘‘အာဘိသမာစာရိကေသု ဝိနေတဗ္ဗော’’တိ ဝစနတော သေခိယဥပဇ္ဈာယဝတ္တာဒိအာဘိသမာစာရိကသီလမနေန ပူရေတဗ္ဗံ. တတ္ထ စာရိတ္တဿ အကရဏေ, ဝါရိတ္တဿ ကရဏေ ဒဏ္ဍကမ္မာရဟော ဟောတီ’’တိ ဒီပေတီတိ ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. မဟာဝဂ္ဂ ၃၄) အာဂတော.

‘Chest’ and so forth are called the positions; ‘restraint’ and so forth are called the actions. Having made them end with a nasal sound and established a single connection, at the time of giving, one should speak without pausing in between. When giving with a break, the break should be only at the aforementioned place; it is not allowed elsewhere, so it is written. When the nasal ending is being uttered, if one stumbles and it mixes with the sound ‘m’ in ‘buddhaṃ saraṇaṃ gacchāmi,’ it is permissible because the sound has entered that field, as stated by the elder Upatissa. It is acceptable to speak by mixing, but at the time of recitation, one should speak without making a break at the position of the nasal ending, as explained by the elder Dhammasiri. ‘It is also said thus in the kammavācā (formal act).’ ‘It is permissible by means of purity on both sides’—here, the great elder speaks unclearly due to reasons such as a fallen tooth, while a skilled novice standing nearby makes a competent candidate for ordination speak. It is not permissible for the great elder to make him speak what he himself has not spoken. If another monk speaks during the kammavācā, it is permissible, for the Saṅgha performs the act, not an individual. No, it should be rejected based on the principle of commonality in formal acts occurring in different boundaries. Then, regarding what was spoken clearly by the elder, if the ordination-candidate is unable to speak it, the novice speaks it himself and has the candidate speak; this is complete purity on both sides, since what was spoken by the elder is itself spoken. ‘Taking refuge in the Buddha, one takes refuge in the unique qualities of the Buddha. Taking refuge in the Dhamma, one takes refuge in Nibbāna. Taking refuge in the Saṅgha, one takes refuge in the qualities of the trainees and the non-trainees.’ The connection should be made by way of grasping what has not been grasped. Otherwise, there is the fault of confusing the three refuges. ‘All that is allowable or unallowable for him’ refers to what is allowable and unallowable apart from the ten training rules, distinguished by divisions such as touching and not touching. ‘One should be trained in the disciplinary practices’—from this statement, the sekhiya, the duties toward the preceptor, and other disciplinary codes pertaining to good conduct should be fulfilled. There, failing to do what is prescribed or doing what is prohibited makes one deserving of disciplinary action—as explained in the Vajirabuddhi-ṭīkā (Vajira. Ṭī. Mahāvagga 34).

အနုဇာနာမိ ဘိက္ခဝေ သာမဏေရာနံ ဒသ သိက္ခာပဒါနီတိအာဒီသု သိက္ခိတဗ္ဗာနိ ပဒါနိ သိက္ခာပဒါနိ, သိက္ခာကောဋ္ဌာသာတိ အတ္ထော. သိက္ခာယ ဝါ ပဒါနိ သိက္ခာပဒါနိ, အဓိသီလအဓိစိတ္တအဓိပညာသိက္ခာနံ အဓိဂမုပါယောတိ အတ္ထော. အတ္ထတော ပန ကာမာဝစရကုသလစိတ္တသမ္ပယုတ္တာ ဝိရတိယော, တံသမ္ပယုတ္တဓမ္မာ ပနေတ္ထ တဂ္ဂဟဏေနေဝ ဂဟေတဗ္ဗာ. ပါဏောတိ ပရမတ္ထတော ဇီဝိတိန္ဒြိယံ, တဿ အတိပါတနံ ပဗန္ဓဝသေန ပဝတ္တိတုံ အဒတွာ သတ္ထာဒီဟိ အတိက္ကမ္မ အဘိဘဝိတွာ ပါတနံ ပါဏာတိပါတော, ပါဏဝဓောတိ အတ္ထော. သော ပန အတ္ထတော ပါဏေ ပါဏသညိနော ဇီဝိတိန္ဒြိယုပစ္ဆေဒကဥပက္ကမသမုဋ္ဌာပိကာ ဝဓကစေတနာဝ, တသ္မာ ပါဏာတိပါတာ ဝေရမဏိ, ဝေရဟေတုတာယ ဝေရသင်္ခါတံ ပါဏာတိပါတာဒိပါပဓမ္မံ မဏတိ နီဟရတီတိ ဝိရတိ ‘‘ဝေရမဏီ’’တိ ဝုစ္စတိ. ဝိရမတိ ဧတာယာတိ ဝါ ‘‘ဝိရမတီ’’တိ ဝတ္တဗ္ဗေ နိရုတ္တိနယေန ‘‘ဝေရမဏီ’’တိ သမာဒါနဝိရတိ ဝုတ္တာ. ဧသ နယော သေသေသုပိ.

‘I allow, monks, the ten training rules for novices,’ and so on—these are the bases to be trained in, the training rules; the meaning is the sections of training. Or, the bases of training are the training rules; the meaning is the means to attain the higher training in virtue, higher training in mind, and higher training in wisdom. In essence, the abstinences associated with wholesome consciousness pertaining to the sense sphere are meant here; the associated phenomena should be understood by the inclusion of the former. ‘Living being’ ultimately means the life faculty. The destruction of life is the striking down of that life faculty—not allowing it to proceed in its continuity—by attacking and overpowering it with weapons and so forth; the meaning is the killing of a living being. In essence, it is the intention to kill, arising from an effort to sever the life faculty, directed toward a living being who is perceived as such. Therefore, abstinence from the destruction of life. Because it removes the evil qualities such as the destruction of life, which are termed ‘hostility’ (vera) due to being causes of hostility, abstinence (virati) is called ‘veramaṇī’. Alternatively, ‘one abstains by means of this’—though it should be said as ‘viramati’ (one abstains), by rule of grammar, it is called ‘veramaṇī’ where the abstinence of undertaking is spoken of. The same method applies to the rest.

အဒိန္နဿ [Pg.262] အာဒါနံ အဒိန္နာဒါနံ, ထေယျစေတနာ. အဗြမှစရိယန္တိ အသေဋ္ဌစရိယံ, မဂ္ဂေနမဂ္ဂပဋိပတ္တိသမုဋ္ဌာပိကာ မေထုနစေတနာ. မုသာတိ အဘူတဝတ္ထု, တဿ ဝါဒေါ အဘူတံ ဉတွာဝ ဘူတတော ဝိညာပနစေတနာ မုသာဝါဒေါ. ပိဋ္ဌပူဝါဒိနိဗ္ဗတ္တာ သုရာ စေဝ ပုပ္ဖာသဝါဒိဘေဒံ မေရယဉ္စ သုရာမေရယံ. တဒေဝ မဒနီယဋ္ဌေန မဇ္ဇဉ္စေဝ ပမာဒကာရဏဋ္ဌေန ပမာဒဋ္ဌာနဉ္စ, တံ ယာယ စေတနာယ ပိဝတိ, တဿာ ဧဝံ အဓိဝစနံ.

Taking what is not given is theft, which is the intention to steal. Unchastity is ignoble conduct, which is the intention for sexual intercourse arising from the practice of a wrong path. A lie is an untrue matter; the speaking of it, which is the intention to communicate as true what one knows to be untrue, is false speech. Liquor brewed from flour and cakes, and intoxicants of various kinds such as those from flower essences, are liquor and intoxicants. That very thing, in the sense of being intoxicating, is an intoxicant, and in the sense of being a cause for negligence, is a basis for negligence. The intention by which one drinks it is a designation for that.

အရုဏုဂ္ဂမနတော ပဋ္ဌာယ ယာဝ မဇ္ဈနှိကာ, အယံ အရိယာနံ ဘောဇနဿ ကာလော နာမ, တဒညော ဝိကာလော. ဘုဉ္ဇိတဗ္ဗဋ္ဌေန ဘောဇနန္တိ ဣဓ သဗ္ဗံ ယာဝကာလိကံ ဝုစ္စတိ, တဿ အဇ္ဈောဟရဏံ ဣဓ ဥတ္တရပဒလောပေန ဘောဇနန္တိ အဓိပ္ပေတံ. ဝိကာလေ ဘောဇနံ အဇ္ဈောဟရဏံ ဝိကာလဘောဇနံ, ဝိကာလေ ဝါယာဝကာလိကဿ ဘောဇနံ အဇ္ဈောဟရဏံ ဝိကာလဘောဇနန္တိပိ အတ္ထော ဂဟေတဗ္ဗော, တံ အတ္ထတော ဝိကာလေ ယာဝကာလိကအဇ္ဈောဟရဏစေတနာဝ.

From sunrise until midday is called the proper time for the meal of the noble ones; any other time is an improper time. Here, by ‘meal’ (bhojana) is meant all that is allowable for a specific time (yāvakālika), in the sense that it is to be eaten. The act of consuming it is here intended by the word ‘bhojana,’ through the elision of the latter part of the compound. Consuming a meal at an improper time is ‘eating at an improper time’ (vikālabhojana). Alternatively, the meaning can be taken as the consuming of what is allowable for a specific time at an improper time; this too is ‘eating at an improper time.’ In essence, it is the very intention of consuming at an improper time that which is allowable for a specific time.

သာသနဿ အနနုလောမတ္တာ ဝိသူကံ ပဋာဏီဘူတံ ဒဿနံ ‘‘ဝိသူကဒဿနံ, နစ္စဂီတာဒိဒဿနသဝနာနဉ္စေဝ ဝဋ္ဋကယုဒ္ဓဇူတကီဠာဒိသဗ္ဗကီဠာနဉ္စ နာမံ. ဒဿနန္တိ စေတ္ထ ပဉ္စန္နမ္ပိ ဝိညာဏာနံ ယထာသကံ ဝိသယဿ အာလောစနသဘာဝတာယ ဒဿနသဒ္ဒေန သင်္ဂဟေတဗ္ဗတ္တာ သဝနမ္ပိ သင်္ဂဟိတံ. နစ္စဂီတဝါဒိတသဒ္ဒေဟိ စေတ္ထ အတ္တနော နစ္စနဂါယနာဒီနိပိ သင်္ဂဟိတာနီတိ ဒဋ္ဌဗ္ဗံ.

Due to being contrary to the Teaching, a disparate and opposing sight is called ‘disparate sight,’ a term for watching and listening to dancing, singing, and the like, as well as all kinds of games such as quail-fights and gambling. Here, hearing is also included under the term 'sight,' because the nature of the five types of consciousness is to perceive their respective objects. It should be understood that here, by the terms 'dancing, singing, and instrumental music,' one’s own acts of dancing, singing, and so on are also included.

မာလာတိ ဗဒ္ဓမဗဒ္ဓံ ဝါ ပုပ္ဖံ, အန္တမသော သုတ္တာဒိမယမ္ပိ အလင်္ကာရတ္ထာယ ပိဠန္ဓိယမာနံ မာလာတွေဝ ဝုစ္စတိ. ဂန္ဓန္တိ ဝါသစုဏ္ဏာဒိဝိလေပနတော အညံ ယံ ကိဉ္စိ ဂန္ဓဇာတံ. ဝိလေပနန္တိ ပိသိတွာ ဂဟိတံ ဆဝိရာဂကရဏဉ္စေဝ ဂန္ဓဇာတဉ္စ. ဓာရဏံ နာမ ပိဠန္ဓနံ. မဏ္ဍနံ နာမ ဦနဋ္ဌာနပူရဏံ. ဂန္ဓဝသေန, ဆဝိရာဂဝသေန ဝါ သာဒိယနံ ဝိဘူသနံ နာမ, မာလာဒီသု [Pg.263] ဝါ ဓာရဏာဒီနိ ယထာက္ကမံ ယောဇေတဗ္ဗာနိ. တေသံ ဓာရဏာဒီနံ ဌာနံ ကာရဏံ ဝီတိက္ကမစေတနာ.

A garland is a flower, whether bound or unbound; even one made of thread or the like, when worn for adornment, is called a garland. ‘Perfume’ refers to any kind of fragrant substance other than scented powders and ointments. ‘Ointment’ refers to what is ground and taken, both for coloring the skin and as a fragrant substance. ‘Wearing’ means putting on. ‘Adornment’ means filling a deficient place. ‘Embellishment’ means applying something on account of its fragrance or for coloring the skin. Alternatively, wearing and so on should be applied to garlands and the like in due order. The intention to transgress is the basis and cause for these acts of wearing and so on.

ဥစ္စာတိ ဥစ္စ-သဒ္ဒေန သမာနတ္ထော နိပါတော. ဥစ္စာသယနံ ဝုစ္စတိ ပမာဏာတိက္ကန္တံ အာသန္ဒာဒိ. မဟာသယနံ အကပ္ပိယတ္ထရဏေဟိ အတ္ထတံ သလောဟိတဝိတာနဉ္စ. ဧတေသု ဟိ အာသနံ သယနဉ္စ ဥစ္စာသယနမဟာသယနသဒ္ဒေဟိ ဂဟိတာနိ ဥတ္တရပဒလောပေန. ဇာတရူပရဇတပဋိဂ္ဂဟဏာတိ ဧတ္ထ ရဇတသဒ္ဒေန ဒါရုမာသကာဒိ သဗ္ဗံ ရူပိယံ သင်္ဂဟိတံ. မုတ္တာမဏိအာဒယောပေတ္ထ ဓညက္ခေတ္တဝတ္ထာဒယော စ သင်္ဂဟိတာတိ ဒဋ္ဌဗ္ဗာ. ပဋိဂ္ဂဟဏ-သဒ္ဒေန ပန ပဋိဂ္ဂါဟာပနသာဒိယနာနိပိ သင်္ဂဟိတာနိ.

‘High’ (uccā) is a particle with the same meaning as the word ‘ucca’. A ‘high seat’ (uccāsayana) refers to a chair or similar item that exceeds the standard measure. A ‘large seat’ (mahāsayana) is one spread with unsuitable coverings and with a red canopy. In these terms, both ‘seat’ (āsana) and ‘couch’ (sayana) are included under the words ‘high seat’ and ‘large seat’ through the elision of the latter word. Regarding ‘accepting gold and silver,’ here, the word ‘silver’ includes all forms of currency, such as wooden māsaka coins and the like. It should be understood that pearls, gems, and so forth, as well as grain, fields, property, and so on are also included here. The word ‘accepting,’ however, also includes causing to accept and consenting.

၁၄၉. သေနာသနဂ္ဂါဟော စ ပဋိပ္ပဿမ္ဘန္တီတိ ဣမိနာ ဝဿစ္ဆေဒံ ဒဿေတိ. ဥပသမ္ပန္နာနမ္ပိ ပါရာဇိကသမာပတ္တိယာ သရဏဂမနာဒိသာမဏေရဘာဝဿပိ ဝိနဿနတော သေနာသနဂ္ဂါဟော စ ပဋိပ္ပဿမ္ဘတိ, သံဃလာဘမ္ပိ တေ န လဘန္တီတိ ဝေဒိတဗ္ဗံ. ပုရိမိကာယ ပုန သရဏာနိ ဂဟိတာနီတိ သရဏဂဟဏေန သဟ တဒဟေဝဿ ဝဿူပဂမနမ္ပိ ဒဿေတိ. ပစ္ဆိမိကာယ ဝဿာဝါသိကန္တိ ဝဿာဝါသိကလာဘဂ္ဂဟဏဒဿနမတ္တမေဝေတံ, တတော ပုရေပိ ဝါ ပစ္ဆာပိ ဝါ ဝဿာဝါသိကဉ္စ စီဝရမာသေသု သံဃေ ဥပ္ပန္နကာလစီဝရဉ္စ ပုရိမိကာယ ဥပဂန္တွာ အဝိပန္နသီလော သာမဏေရော လဘတိ ဧဝ. သစေ ပစ္ဆိမိကာယ ဂဟိတာနီတိ ပစ္ဆိမိကာယ ဝဿူပဂမနဉ္စ ဆိန္နဝဿတဉ္စ ဒဿေတိ. တဿ ဟိ ကာလစီဝရလာဘော န ပါပုဏာတိ, တသ္မာ ‘‘အပလောကေတွာ လာဘော ဒါတဗ္ဗော’’တိ ဝုတ္တံ. ဝဿာဝါသိကလာဘော ပန ယဒိ သေနာသနဿာမိကာ ဒါယကာ သေနာသနဂုတ္တတ္ထာယ ပစ္ဆိမိကာယ ဥပဂန္တွာ ဝတ္တံ ကတွာ အတ္တနော သေနာသနေ ဝသန္တဿပိ ဝဿာဝါသိကံ ဒါတဗ္ဗန္တိ ဝဒန္တိ, အနပလောကေတွာပိ ဒါတဗ္ဗောဝ. ယံ ပန သာရတ္ထဒီပနိယံ [Pg.264] (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၀၈) ‘‘ပစ္ဆိမိကာယ ဝဿာဝါသိကံ လစ္ဆတီတိ ပစ္ဆိမိကာယ ပုန ဝဿံ ဥပဂတတ္တာ လစ္ဆတီ’’တိ ဝုတ္တံ, တမ္ပိ ဝဿာဝါသိကေ ဒါယကာနံ ဣမံ အဓိပ္ပာယံ နိဿာယ ဝုတ္တဉ္စေ, သုန္ဒရံ, သံဃိကံ, ကာလစီဝရမ္ပိ သန္ဓာယ ဝုတ္တဉ္စေ, န ယုဇ္ဇတီတိ ဝေဒိတဗ္ဗံ.

149. By the phrase "the claim to lodging ceases," it indicates the breaking of the rains-residence. Even for the fully ordained, upon committing a pārājika offense, their claim to lodging ceases due to the destruction of even their status as a novice, which begins with going for refuge. It should be understood that they do not receive the gains of the Saṅgha. The statement "refuges were again taken in the earlier period" shows that, along with taking refuge, their entering the rains-residence also occurs on that very day. The mention of 'the rains-residence benefit in the latter period' is merely to show the receiving of the rains-residence benefit, for a novice of unbroken virtue who entered the rains in the earlier period certainly receives both the rains-residence benefit and the seasonal robe that has arisen for the Saṅgha during the robe-months. If it is said "taken in the latter period," it shows both entering the rains-residence in the latter period and a broken rains-residence. For such a one, the gain of the seasonal robe is not obtained. Therefore, it is said, "the gain should be given after informing the Saṅgha." However, regarding the rains-residence benefit, if the donors who own the lodging say that the rains-residence benefit should be given even to one who enters in the latter period and, for the sake of protecting the lodging, performs the duties and dwells in their lodging, it should be given even without informing the Saṅgha. As for what is said in the Sāratthadīpanī: "'He obtains the rains-residence benefit in the latter period' means he obtains it because he has again undertaken the rains-residence in the latter period." If this is said relying on this intention of the donors regarding the rains-residence benefit, it is acceptable. But if it is said concerning the Saṅgha's seasonal robe, it should be understood that it is not correct.

န အဇာနိတွာတိ ‘‘သုရာ’’တိ အဇာနိတွာ ပိဝတော ပါဏာတိပါတာဝေရမဏိအာဒိသဗ္ဗသီလဘေဒံ သရဏဘေဒဉ္စ န အာပဇ္ဇတိ. အကုသလံ ပန သုရာပါနာဝေရမဏိသီလဘေဒေါ စ ဟောတိ မာလာဒိဓာရဏာဒီသု ဝိယာတိ ဒဋ္ဌဗ္ဗံ. ဣတရာနီတိ ဝိကာလဘောဇနာဝေရမဏိအာဒီနိ. တာနိပိ ဟိ သဉ္စိစ္စ ဝီတိက္ကမန္တဿ တံ တံ ဘိဇ္ဇတိ ဧဝ, ဣတရီတရေသံ ပန အဘိဇ္ဇနေန နာသနင်္ဂါနိ န ဟောန္တိ. တေနေဝ ‘‘ဧတေသု ဘိန္နေသူ’’တိ ဘေဒဝစနံ ဝုတ္တံ.

By "not knowing," it means that one who drinks not knowing it to be "alcohol" does not incur the breach of all precepts, such as abstaining from killing living beings, nor the breaking of the refuges. However, there is unwholesomeness and a breach of the precept of abstaining from drinking alcohol, which should be understood to be similar to wearing garlands and so on. "The others" refers to abstaining from eating at an improper time and so on. For one who intentionally transgresses these, that particular precept is indeed broken. However, since the other precepts are not broken, these transgressions do not become causes for ruin. For that reason, the word "broken" is used in the phrase "when these are broken."

အစ္စယံ ဒေသာပေတဗ္ဗောတိ ‘‘အစ္စယော မံ ဘန္တေ အစ္စာဂမာ’’တိအာဒိနာ သံဃမဇ္ဈေ ဒေသာပေတွာ သရဏသီလံ ဒါတဗ္ဗန္တိ အဓိပ္ပာယော ပါရာဇိကတ္တာ တေသံ. တေနာဟ ‘‘လိင်္ဂနာသနာယ နာသေတဗ္ဗော’’တိ. အယမေဝ ဟိ နာသနာ ဣဓာဓိပ္ပေတာတိ လိင်္ဂနာသနာကာရဏေဟိ ပါဏာတိပါတာဒီဟိ အဝဏ္ဏဘာသနာဒီနံ သဟ ပတိတတ္တာ ဝုတ္တံ. နနု စ ကဏ္ဋကသာမဏေရောပိ မိစ္ဆာဒိဋ္ဌိကော ဧဝ, တဿ စ ဟေဋ္ဌာ ဒဏ္ဍကမ္မနာသနာဝ ဝုတ္တာ, ဣဓ ပန မိစ္ဆာဒိဋ္ဌိကဿ လိင်္ဂနာသနာ ဝုစ္စတိ, ကော ဣမေသံ ဘေဒေါတိ စောဒနံ မနသိ နိဓာယာဟ ‘‘သဿတုစ္ဆေဒါနဉှိ အညတရဒိဋ္ဌိကော’’တိ. ဧတ္ထ စာယံ အဓိပ္ပာယော – ယော ဟိ ‘‘အတ္တာ ဣဿရော’’တိ ဝါ ‘‘နိစ္စော ဓုဝေါ’’တိအာဒိနာ ဝါ ‘‘အတ္တာ ဥစ္ဆိဇ္ဇိဿတိ ဝိနဿိဿတီ’’တိအာဒိနာ ဝါ တိတ္ထိယပရိကပ္ပိတံ ယံ ကိဉ္စိ သဿတုစ္ဆေဒဒိဋ္ဌိံ ဒဠှံ ဂဟေတွာ ဝေါဟရတိ, တဿ သာ ပါရာဇိကဋ္ဌာနံ ဟောတိ, သော စ လိင်္ဂနာသနာယ နာသေတဗ္ဗော. ယော ပန ဤဒိသံ [Pg.265] ဒိဋ္ဌိံ အဂ္ဂဟေတွာ သာသနိကောဝ ဟုတွာ ကေဝလံ ဗုဒ္ဓဝစနာဓိပ္ပာယံ ဝိပရီတတော ဂဟေတွာ ဘိက္ခူဟိ ဩဝဒိယမာနောပိ အပ္ပဋိနိဿဇ္ဇိတွာ ဝေါဟရတိ, တဿ သာ ဒိဋ္ဌိ ပါရာဇိကံ န ဟောတိ, သော ပန ကဏ္ဋကနာသနာယ ဧဝ နာသေတဗ္ဗောတိ ဝိမတိဝိနောဒနိယံ. ဣမသ္မိံ ဌာနေ သာရတ္ထဒီပနိယံ ဒသသိက္ခာပဒတော ပဋ္ဌာယ ဝိတ္ထာရတော ဝဏ္ဏနာ အာဂတာ, သာ ပေါရာဏဋီကာယံ သဗ္ဗသော ပေါတ္ထကံ အာရုဠှာ, တသ္မာ ဣဓ န ဝိတ္ထာရယိမှ.

Regarding 'an offense should be confessed,' the intention is that one should be made to confess in the midst of the Saṅgha, saying, "Venerable sir, an offense has overcome me," and so on, after which the refuges and precepts should be given; this is because these offenses are of the pārājika-level. Hence, it is said, "He should be expelled by the destruction of his outward sign (liṅga)." This indeed is the expulsion intended here, and it is stated because it falls together with the causes for the destruction of the outward sign, such as killing living beings and disparaging speech. Now, one might object: "But the novice Kaṇṭaka was also one of wrong view, and for him, expulsion by punishment (daṇḍakamma) was mentioned previously. Here, however, the destruction of the outward sign is spoken of for one of wrong view. What is the distinction between these?" Considering this objection, it is said: "For one who holds either an eternalist or an annihilationist view." Here, the intention is this: Whoever firmly grasps and asserts any eternalist or annihilationist view conceived by heretics—such as "The self is the lord," "It is permanent, stable," or "The self will be annihilated, destroyed"—for him, that is grounds for a pārājika offense, and he should be expelled by the destruction of his outward sign. But for one who does not hold such a view and is a follower of the Teaching, yet misinterprets the Buddha’s words and, despite being admonished by the monks, does not relinquish it and continues to assert it—for him, that view is not grounds for a pārājika offense. However, he should be expelled by the expulsion of Kaṇṭaka. This is from the Vimativinodanī. In this place, a detailed explanation starting from the ten training rules is found in the Sāratthadīpanī. It is fully included in the ancient subcommentary, therefore we have not elaborated on it here.

၁၅၀. ‘‘အတ္တနော ပရိဝေဏန္တိ ဣဒံ ပုဂ္ဂလိကံ သန္ဓာယ ဝုတ္တ’’န္တိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. အယံ ပနေတ္ထ ဂဏ္ဌိပဒကာရာနံ အဓိပ္ပာယော – ဝဿဂ္ဂေန ပတ္တသေနာသနန္တိ ဣမိနာ တဿ ဝဿဂ္ဂေန ပတ္တံ သံဃိကသေနာသနံ ဝုတ္တံ. အတ္တနော ပရိဝေဏန္တိ ဣမိနာပိ တဿေဝ ပုဂ္ဂလိကသေနာသနံ ဝုတ္တန္တိ. အယံ ပနေတ္ထ အမှာကံ ခန္တိ – ယတ္ထ ဝါ ဝသတီတိ ဣမိနာ သံဃိကံ ဝါ ဟောတု ပုဂ္ဂလိကံ ဝါ, တဿ နိဗဒ္ဓဝသနကသေနာသနံ ဝုတ္တံ. ယတ္ထ ဝါ ပဋိက္ကမတီတိ ဣမိနာ ပန ယံ အာစရိယုပဇ္ဈာယဿ ဝသနဋ္ဌာနံ ဥပဋ္ဌာနာဒိနိမိတ္တံ နိဗဒ္ဓံ ပဝိသတိ, တံ အာစရိယုပဇ္ဈာယာနံ ပဝိသနဋ္ဌာနံ ဝုတ္တံ, တသ္မာ တဒုဘယံ ဒဿေတုံ ‘‘ဥဘယေနပိ အတ္တနော ပရိဝေဏဉ္စ ဝဿဂ္ဂေန ပတ္တသေနာသနဉ္စ ဝုတ္တ’’န္တိ အာဟ. တတ္ထ အတ္တနော ပရိဝေဏန္တိ ဣမိနာ အာစရိယုပဇ္ဈာယာနံ နိဝါသနဋ္ဌာနံ ဒဿိတံ, ဝဿဂ္ဂေန ပတ္တသေနာသနန္တိ ဣမိနာ ပန တဿ ဝသနဋ္ဌာနံ, တသ္မာ တဒုဘယမ္ပိ သံဃိကံ ဝါ ဟောတု ပုဂ္ဂလိကံ ဝါ, အာဝရဏံ ကာတဗ္ဗမေဝါတိ. မုခဒွါရိကန္တိ မုခဒွါရေန ဘုဉ္ဇိတဗ္ဗံ. ဒဏ္ဍကမ္မံ ကတွာတိ ဒဏ္ဍကမ္မံ ယောဇေတွာ. ဒဏ္ဍေန္တိ ဝိနေန္တိ ဧတေနာတိ ဒဏ္ဍော, သောယေဝ ကတ္တဗ္ဗတ္တာ ကမ္မန္တိ ဒဏ္ဍကမ္မံ, အာဝရဏာဒိ. ဒဏ္ဍကမ္မမဿ ကရောထာတိ အဿ ဒဏ္ဍကမ္မံ ယောဇေထ အာဏာပေထ. ဒဏ္ဍကမ္မန္တိ ဝါ နိဂ္ဂဟကမ္မံ, တသ္မာ နိဂ္ဂဟမဿ ကရောထာတိ [Pg.266] ဝုတ္တံ ဟောတိ. ဧသ နယော သဗ္ဗတ္ထ ဤဒိသေသု ဌာနေသု.

150. In the glosses it is said: 'The phrase “one's own dwelling” is stated with reference to a personal dwelling.' Herein, this is the intention of the authors of the glosses: by the phrase 'a lodging obtained by seniority,' a lodging belonging to the Saṅgha obtained by him through seniority is meant. And by the phrase 'one's own dwelling,' his personal lodging is meant. Herein, this is our opinion: by the phrase 'where one lives,' his regular dwelling place is meant, whether it belongs to the Saṅgha or is personal. But by the phrase 'where one resorts,' the dwelling place of his teacher or preceptor, which he regularly enters for the purpose of attendance and so forth, is meant. Therefore, to indicate both, it was said: 'By both phrases, both one's own dwelling and the lodging obtained by seniority are stated.' Therein, 'one's own dwelling' indicates the residence of the teacher or preceptor, while 'the lodging obtained by seniority' indicates his own dwelling place. Thus, both—whether belonging to the Saṅgha or personal—must indeed be enclosed. 'Through the door of the mouth' means it should be eaten through the mouth. 'Having performed a disciplinary action' means having imposed a disciplinary action. That by which they punish (daṇḍeti) and discipline (vineti) is a 'punishment' (daṇḍa); as it is an action to be done, it is a 'disciplinary action' (daṇḍakamma), such as enclosure. 'Perform a disciplinary action on him' means impose a disciplinary action on him, command him. Or, 'disciplinary action' is a corrective action; therefore, it means 'perform a corrective action on him.' This is the method in all such cases.

သေနာသနဂ္ဂါဟော စ ပဋိပ္ပဿမ္ဘန္တီတိ ဣမိနာ ဆိန္နဝဿော ဟောတီတိ ဒီပေတိ. သစေ အာကိဏ္ဏဒေါသောဝ ဟောတိ, အာယတိံ သံဝရေ န တိဋ္ဌတိ, နိက္ကဍ္ဎိတဗ္ဗောတိ ဧတ္ထ သစေ ယာဝတတိယံ ဝုစ္စမာနော န ဩရမတိ, သံဃံ အပလောကေတွာ နာသေတဗ္ဗော, ပုန ပဗ္ဗဇ္ဇံ ယာစမာနောပိ အပလောကေတွာ ပဗ္ဗာဇေတဗ္ဗောတိ ဝဒန္တိ. ပစ္ဆိမိကာယ ဝဿာဝါသိကံ လစ္ဆတီတိ ပစ္ဆိမိကာယ ပုန ဝဿံ ဥပဂတတ္တာ လစ္ဆတိ. အပလောကေတွာ လာဘော ဒါတဗ္ဗောတိ ဆိန္နဝဿတာယ ဝုတ္တံ. ဣတရာနိ ပဉ္စ သိက္ခာပဒါနီတိ ဝိကာလဘောဇနာဒီနိ ပဉ္စ. အစ္စယံ ဒေသာပေတဗ္ဗောတိ ‘‘အစ္စယော မံ ဘန္တေ အစ္စာဂမာ’’တိအာဒိနာ နယေန ဒေသာပေတဗ္ဗောတိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၀၈) ဝုတ္တံ.

By the phrase 'and the claim to lodging ceases,' it is shown that his rains residence is broken. If he is full of faults and does not abide in future restraint, he should be expelled. Herein, if, when admonished up to the third time, he does not desist, he should be expelled after informing the Saṅgha. Even if he requests the going forth again, he should be given the going forth only after informing the Saṅgha, they say. 'He obtains the rains-residence benefit in the latter period' means he obtains it because he has again undertaken the rains residence in the latter period. 'The gain should be given after informing the Saṅgha' is said on account of his rains residence being broken. 'The other five training rules' are the five beginning with eating at the wrong time. 'He should be made to confess the transgression' means the transgression should be confessed according to the method beginning, 'Venerable sir, a transgression has overcome me,' as is said in the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.108).

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus in the Vinayālaṅkāra, which is the commentary on the Vinayasaṅgaha,

ပဗ္ဗဇ္ဇာဝိနိစ္ဆယကထာလင်္ကာရော နာမ

Named the Adornment of the Discussion on the Determination of the Going Forth.

ဒွါဝီသတိမော ပရိစ္ဆေဒေါ.

The Twenty-second Chapter.

ဥပသမ္ပဒါဝိနိစ္ဆယကထာ

The Discussion on the Determination of Higher Ordination.

ဧဝံ ပဗ္ဗဇ္ဇာဝိနိစ္ဆယံ ကထေတွာ တဒနန္တရံ ဥပသမ္ပဒါဝိနိစ္ဆယော ကထေတဗ္ဗော, ဧဝံ သန္တေပိ အဋ္ဌကထာယံ ဥပသမ္ပဒါဝိနိစ္ဆယကထာ ပါဠိဝဏ္ဏနာဝသေနေဝ အာဂတာ, နော ပါဠိမုတ္တကဝိနိစ္ဆယဝသေန, ဣမဿ ပန ပကရဏဿ ပါဠိမုတ္တကဝိနိစ္ဆယကထာဘူတတ္တာ တမကထေတွာ နိဿယဝိနိစ္ဆယော ဧဝ အာစရိယေန ကထိတော, မယံ ပန ဥပသမ္ပဒါဝိနိစ္ဆယဿ အတိသုခုမတ္တာ အတိဂမ္ဘီရတ္တာ သုဒုလ္လဘတ္တာ သာသနာနုဂ္ဂဟတ္ထံ အာစရိယေန [Pg.267] အဝုတ္တမ္ပိ သမန္တပါသာဒိကတော နီဟရိတွာ ဝိမတိဝိနောဒနီအာဒိပ္ပကရဏေသု အာဂတဝိနိစ္ဆယေန အလင်္ကရိတွာ တံ ဝိနိစ္ဆယံ ကထယိဿာမ.

Having thus explained the determination of the going forth, the determination of higher ordination should be explained next. Even so, in the Commentary, the discussion on the determination of higher ordination comes only by way of explaining the Pāli, not by way of a determination independent of the Pāli. However, since this treatise is a discussion of determinations independent of the Pāli, the teacher, without discussing that, explained only the determination of dependence. But we, because the determination of higher ordination is extremely subtle, profound, and very difficult to obtain, for the sake of supporting the Dispensation, will extract even what was not stated by the teacher from the Samantapāsādikā, and adorning it with the determinations found in treatises such as the Vimativinodanī, will explain that determination.

တေန ခေါ ပန သမယေနာတိ ယေန သမယေန ဘဂဝတာ ‘‘န ဘိက္ခဝေ အနုပဇ္ဈာယကော’’တိအာဒိသိက္ခာပဒံ အပညတ္တံ ဟောတိ, တေန သမယေန. အနုပဇ္ဈာယကန္တိ ဥပဇ္ဈံ အဂါဟာပေတွာ သဗ္ဗေန သဗ္ဗံ ဥပဇ္ဈာယဝိရဟိတံ, ဧဝံ ဥပသမ္ပန္နာ နေဝ ဓမ္မတော န အာမိသတော သင်္ဂဟံ လဘန္တိ, တေ ပရိဟာယန္တိယေဝ, န ဝဍ္ဎန္တိ. န ဘိက္ခဝေ အနုပဇ္ဈာယကောတိ ဥပဇ္ဈံ အဂါဟာပေတွာ နိရုပဇ္ဈာယကော န ဥပသမ္ပာဒေတဗ္ဗော, ယော ဥပသမ္ပာဒေယျ, အာပတ္တိ ဒုက္ကဋဿာတိ သိက္ခာပဒပညတ္တိတော ပဋ္ဌာယ ဧဝံ ဥပသမ္ပာဒေန္တဿ အာပတ္တိ ဟောတိ, ကမ္မံ ပန န ကုပ္ပတိ. ကေစိ ‘‘ကုပ္ပတီ’’တိ ဝဒန္တိ, တံ န ဂဟေတဗ္ဗံ. ‘‘သံဃေန ဥပဇ္ဈာယေနာ’’တိအာဒီသုပိ ဥဘတောဗျဉ္ဇနကုပဇ္ဈာယပရိယောသာနေသု ဧသေဝ နယော.

'At that time' means at the time when the Blessed One had not yet laid down the training rule beginning, 'Monks, one without a preceptor…' 'One without a preceptor' means one for whom a preceptor has not been appointed, one who is entirely without a preceptor. Those ordained thus receive no support, either in the Dhamma or in material things; they only decline, they do not grow. 'Monks, one without a preceptor should not be ordained' means one without a preceptor, for whom a preceptor has not been appointed, should not be given higher ordination. Whoever should give higher ordination incurs an offense of wrong-doing. From the laying down of this training rule, one who gives higher ordination in this way incurs an offense, but the formal act is not invalid. Some say it is invalid, but that should not be accepted. This same method applies also in cases such as 'by the Saṅgha, by a preceptor,' and so on, ending with the case of a preceptor who is of indeterminate sex.

အပတ္တကာ ဟတ္ထေသု ပိဏ္ဍာယ စရန္တီတိ ယော ဟတ္ထေသု ပိဏ္ဍော လဗ္ဘတိ, တဒတ္ထာယ စရန္တိ. သေယျထာပိ တိတ္ထိယာတိ ယထာ အာဇီဝကနာမကာ တိတ္ထိယာ. သူပဗျဉ္ဇနေဟိ မိဿေတွာ ဟတ္ထေသု ဌပိတပိဏ္ဍမေဝ ဟိ တေ ဘုဉ္ဇန္တိ. အာပတ္တိ ဒုက္ကဋဿာတိ ဧဝံ ဥပသမ္ပာဒေန္တဿေဝ အာပတ္တိ ဟောတိ, ကမ္မံ ပန န ကုပ္ပတိ, အစီဝရကာဒိဝတ္ထူသုပိ ဧသေဝ နယော.

'Those without a bowl who wander for alms in their hands' means they wander for the sake of the alms food that is received in their hands. 'Just like the sectarians' means like the sectarians called Ājīvakas. For they eat only alms food mixed with curries and condiments placed in their hands. 'An offense of wrong-doing is incurred' means an offense is incurred only by the one who gives higher ordination in this way, but the formal act is not invalid. This same method applies also in cases concerning one without a robe, and so on.

ယာစိတကေနာတိ ‘‘ယာဝ ဥပသမ္ပဒံ ကရောမ, တာဝ ဒေထာ’’တိ ယာစိတွာ ဂဟိတေန, တာဝကာလိကေနာတိ အတ္ထော. ဤဒိသေန ဟိ ပတ္တေန ဝါ စီဝရေန ဝါ ပတ္တစီဝရေန ဝါ ဥပသမ္ပာဒေန္တဿေဝ အာပတ္တိ ဟောတိ, ကမ္မံ ပန န ကုပ္ပတိ, တသ္မာ ပရိပုဏ္ဏပတ္တစီဝရောဝ ဥပသမ္ပာဒေတဗ္ဗော. သစေ တဿ နတ္ထိ, အာစရိယုပဇ္ဈာယာ စဿ ဒါတုကာမာ ဟောန္တိ[Pg.268], အညေ ဝါ ဘိက္ခူ, နိရပေက္ခေဟိ ဝိဿဇ္ဇေတွာ အဓိဋ္ဌာနူပဂံ ပတ္တစီဝရံ ဒါတဗ္ဗံ.

'With a borrowed item' means with something taken after requesting it thus: 'Give it for as long as it takes to perform the higher ordination.' The meaning is 'with something temporary.' Indeed, if one gives higher ordination with such a bowl, or a robe, or a bowl and robe, an offense is incurred only by the one giving the higher ordination, but the formal act is not invalid. Therefore, one should be given higher ordination only when one has a complete bowl and robe. If one does not have them, and one's teacher and preceptor, or other monks, are willing to give them, they should be given after having been relinquished without expectation, as a bowl and robe suitable for formal determination.

ဂေါတ္တေနပိ အနုဿာဝေတုန္တိ ‘‘မဟာကဿပဿ ဥပသမ္ပဒါပေက္ခော’’တိ ဧဝံ ဂေါတ္တံ ဝတွာ အနုဿာဝေတုံ အနုဇာနာမီတိ အတ္ထော. ဒွေ ဧကာနုဿာဝနေတိ ဒွေ ဧကတော အနုဿာဝနေ, ဧကေန ဧကဿ, အညေန ဣတရဿာတိ ဧဝံ ဒွီဟိ ဝါ အာစရိယေဟိ ဧကေန ဝါ ဧကက္ခဏေ ကမ္မဝါစံ အနုဿာဝေန္တေဟိ ဥပသမ္ပာဒေတုံ အနုဇာနာမီတိ အတ္ထော. ဒွေ တယော ဧကာနုဿာဝနေ ကာတုံ, တဉ္စ ခေါ ဧကေန ဥပဇ္ဈာယေနာတိ ဒွေ ဝါ တယော ဝါ ဇနေ ပုရိမနယေနေဝ ဧကတော အနုဿာဝနေ ကာတုံ အနုဇာနာမိ, တဉ္စ ခေါ အနုဿာဝနကိရိယံ ဧကေန ဥပဇ္ဈာယေန အနုဇာနာမီတိ အတ္ထော. တသ္မာ ဧကေန အာစရိယေန ဒွေ ဝါ တယော ဝါ အနုဿာဝေတဗ္ဗာ. ဒွီဟိ ဝါ တီဟိ ဝါ အာစရိယေဟိ ဝိသုံ ဝိသုံ ဧကေန ဧကဿာတိ ဧဝံ ဧကပ္ပဟာရေနေဝ ဒွေ တိဿော ဝါ ကမ္မဝါစာ ကာတဗ္ဗာ. သစေ ပန နာနာစရိယာ နာနုပဇ္ဈာယာ ဟောန္တိ, တိဿတ္ထေရော သုမနတ္ထေရဿ သဒ္ဓိဝိဟာရိကံ, သုမနတ္ထေရော တိဿတ္ထေရဿ သဒ္ဓိဝိဟာရိကံ အနုဿာဝေတိ, အညမညဉ္စ ဂဏပူရကာ ဟောန္တိ, ဝဋ္ဋတိ. သစေ နာနုပဇ္ဈာယာ ဟောန္တိ, ဧကော အာစရိယော ဟောတိ, ‘‘န တွေဝ နာနုပဇ္ဈာယေနာ’’တိ ပဋိက္ခိတ္တတ္တာ န ဝဋ္ဋတိ. ဣဒံ သန္ဓာယ ဟိ ဧသ ပဋိက္ခေပေါ.

'To announce also by clan name' means: I allow the announcement to be made by stating the clan name thus, 'He is a candidate for higher ordination of Mahākassapa.' 'Two in one announcement' means two announcements together: one for one person, another for the other. The meaning is: I allow higher ordination to be conferred by two teachers announcing the formal act, or by one teacher announcing it at the same moment. 'To make two or three in one announcement, and that with one preceptor' means: I allow two or three persons to be announced together in the former manner, and I allow that act of announcement with one preceptor. Therefore, two or three candidates should be announced by one teacher. Or, two or three formal acts should be performed in a single instance by two or three teachers, each one separately for each candidate. If, however, there are different teachers and different preceptors—for instance, the Elder Tissa announces for the co-resident of the Elder Sumana, and the Elder Sumana announces for the co-resident of the Elder Tissa, and they are quorum-completers for each other—it is allowable. If there are different preceptors but one teacher, it is not allowable, because it is rejected by the statement, 'But not with different preceptors.' This rejection refers to this case.

ပဌမံ ဥပဇ္ဈံ ဂါဟာပေတဗ္ဗောတိ ဧတ္ထ ဝဇ္ဇာဝဇ္ဇံ ဥပနိဇ္ဈာယတီတိ ဥပဇ္ဈာ, တံ ဥပဇ္ဈံ ‘‘ဥပဇ္ဈာယော မေ, ဘန္တေ, ဟောဟီ’’တိ ဧဝံ ဝဒါပေတွာ ဂါဟာပေတဗ္ဗော. ဝိတ္ထာယန္တီတိ ဝိတ္ထဒ္ဓဂတ္တာ ဟောန္တိ. ယံ ဇာတန္တိ ယံ တဝ သရီရေ ဇာတံ နိဗ္ဗတ္တံ ဝိဇ္ဇမာနံ, တံ သံဃမဇ္ဈေ ပုစ္ဆန္တေ သန္တံ အတ္ထီတိ ဝတ္တဗ္ဗန္တိအာဒိ. ဥလ္လုမ္ပတု မန္တိ ဥဒ္ဓရတု မံ.

'First, one should have a preceptor requested': Here, 'upajjhā' means one who closely examines what is allowable and what is not. That preceptor should be requested by having one say, 'Venerable sir, be my preceptor.' 'Vitthāyanti': This means they have paralyzed limbs. 'Yaṃ jātaṃ': This refers to whatever has arisen, been produced, or exists in your body; when asked in the midst of the Sangha, one should say, 'It exists,' and so on. 'Ullumpatu maṃ': This means 'may he raise me up.'

တာဝဒေဝါတိ [Pg.269] ဥပသမ္ပန္နသမနန္တရမေဝ. ဆာယာ မေတဗ္ဗာတိ ဧကပေါရိသာ ဝါ ဒွိပေါရိသာ ဝါတိ ဆာယာ မေတဗ္ဗာ. ဥတုပ္ပမာဏံ အာစိက္ခိတဗ္ဗန္တိ ‘‘ဝဿာနော ဟေမန္တော ဂိမှော’’တိ ဥတုပ္ပမာဏံ အာစိက္ခိတဗ္ဗံ. ဧတ္ထ စ ဥတုယေဝ ဥတုပ္ပမာဏံ. သစေ ဝဿာနာဒယော အပရိပုဏ္ဏာ ဟောန္တိ, ယတ္တကေဟိ ဒိဝသေဟိ ယဿ ယော ဥတု အပရိပုဏ္ဏော, တေ ဒိဝသေ သလ္လက္ခေတွာ သော ဒိဝသဘာဂေါ အာစိက္ခိတဗ္ဗော. အထ ဝါ ‘‘အယံ နာမ ဥတု, သော စ ခေါ ပရိပုဏ္ဏော အပရိပုဏ္ဏော ဝါ’’တိ ဧဝံ ဥတုပ္ပမာဏံ အာစိက္ခိတဗ္ဗံ, ‘‘ပုဗ္ဗဏှော ဝါ သာယနှော ဝါ’’တိ ဧဝံ ဒိဝသဘာဂေါ အာစိက္ခိတဗ္ဗော. သင်္ဂီတီတိ ဣဒမေဝ သဗ္ဗံ ဧကတော ကတွာ ‘‘တွံ ကိံ လဘသိ, ကာ တေ ဆာယာ, ကိံ ဥတုပ္ပမာဏံ, ကော ဒိဝသဘာဂေါ’’တိ ပုဋ္ဌော ‘‘ဣဒံ နာမ လဘာမိ ဝဿံ ဝါ ဟေမန္တံ ဝါ ဂိမှံ ဝါ, အယံ မေ ဆာယာ, ဣဒံ ဥတုပ္ပမာဏံ, အယံ ဒိဝသဘာဂေါတိ ဝဒေယျာသီ’’တိ ဧဝံ အာစိက္ခိတဗ္ဗံ.

'Immediately': This means immediately after receiving higher ordination. 'One should measure the shadow': This means the shadow should be measured as being one or two persons' length. 'The measure of the season should be stated': This means the measure of the season should be stated as 'the rainy season, the cold season, or the hot season.' Here, the season itself is the measure of the season. If the rainy season or others are incomplete, one should note the number of days by which a particular season is incomplete, and that portion of days should be stated. Alternatively, one may state the measure of the season by saying, 'This is such-and-such a season, whether complete or incomplete,' and the portion of the day by stating, 'It is forenoon or afternoon.' 'Recitation': This means gathering all of this together. When asked, 'What do you receive? What is your shadow's length? What is the measure of the season? What is the portion of the day?' one should reply, 'I receive such-and-such—whether the rainy season, the cold season, or the hot season. This is my shadow's length, this is the measure of the season, and this is the portion of the day.' Thus, it should be stated.

ဩဟာယာတိ ဆဍ္ဍေတွာ. ဒုတိယံ ဒါတုန္တိ ဥပသမ္ပဒမာဠကတော ပရိဝေဏံ ဂစ္ဆန္တဿ ဒုတိယကံ ဒါတုံ အနုဇာနာမိ, စတ္တာရိ စ အကရဏီယာနိ အာစိက္ခိတုန္တိ အတ္ထော. ပဏ္ဍုပလာသောတိ ပဏ္ဍုဝဏ္ဏော ပတ္တော. ဗန္ဓနာ ပဝုတ္တောတိ ဝဏ္ဋတော ပတိတော. အဘဗ္ဗော ဟရိတတ္ထာယာတိ ပုန ဟရိတော ဘဝိတုံ အဘဗ္ဗော. ပုထုသိလာတိ မဟာသိလာ. အယံ သမန္တပါသာဒိကတော နီဟရိတွာ အာဘတော ဥပသမ္ပဒါဝိနိစ္ဆယော.

'Ohāya': This means 'having abandoned.' 'To give a second': This means, 'I allow giving a second robe to one going from the higher ordination hall to the dwelling, and to declare the four things not to be done.' This is the meaning. 'Paṇḍupalāsa': This means 'a leaf of yellow color.' 'Fallen from the stalk': This means 'fallen from the stalk.' 'Unable to become green again': This means 'incapable of becoming green again.' 'Puthusilā': This means 'a great rock.' This is the determination of higher ordination brought forth from the Samantapāsādikā.

အနုပဇ္ဈာယာဒိဝတ္ထူသု သိက္ခာပဒံ အပညတ္တန္တိ ‘‘န အနုပဇ္ဈာယကော ဥပသမ္ပာဒေတဗ္ဗော’’တိ (မဟာဝ. ၁၁၇) ဣဓေဝ ပညာပိယမာနံ သိက္ခာပဒံ သန္ဓာယ ဝုတ္တံ. ကမ္မံ ပန န ကုပ္ပတီတိ ဣဒံ ဥပဇ္ဈာယာဘာဝေပိ ‘‘ဣတ္ထန္နာမဿ ဥပသမ္ပဒါပေက္ခာ ဣတ္ထန္နာမေန ဥပဇ္ဈာယေနာ’’တိ [Pg.270] မတဿ ဝါ ဝိဗ္ဘန္တဿ ဝါ ပုရာဏဥပဇ္ဈာယဿ, အညဿ ဝါ ယဿ ကဿစိ အဝိဇ္ဇမာနဿပိ နာမေန သဗ္ဗတ္ထ ဥပဇ္ဈာယကိတ္တနဿ ကတတ္တာ ဝုတ္တံ. ယဒိ ဟိ ဥပဇ္ဈာယကိတ္တနံ န ကရေယျ, ‘‘ပုဂ္ဂလံ န ပရာမသတီ’’တိ ဝုတ္တကမ္မဝိပတ္တိ ဧဝ သိယာ. တေနေဝ ပါဠိယံ (မဟာဝ. ၁၁၇) ‘‘အနုပဇ္ဈာယက’’န္တိ ဝုတ္တံ, အဋ္ဌကထာယမ္ပိ (မဟာဝ. အဋ္ဌ. ၁၁၇) အဿ ‘‘ဥပဇ္ဈာယံ အကိတ္တေတွာ’’တိ အဝတွာ ‘‘ဥပဇ္ဈာယံ အဂါဟာပေတွာ သဗ္ဗေန သဗ္ဗံ ဥပဇ္ဈာယဝိရဟိတံ’’ ဣစ္စေဝ အတ္ထော ဝုတ္တော. ပါဠိယံ သံဃေန ဥပဇ္ဈာယေနာတိ ‘‘အယံ ဣတ္ထန္နာမော သံဃဿ ဥပသမ္ပဒါပေက္ခော, ဣတ္ထန္နာမော သံဃံ ဥပသမ္ပဒံ ယာစတိ သံဃေန ဥပဇ္ဈာယေနာ’’တိ ဧဝံ ကမ္မဝါစာယ သံဃမေဝ ဥပဇ္ဈာယံ ကိတ္တေတွာတိ အတ္ထော. ဧဝံ ဂဏေန ဥပဇ္ဈာယေနာတိ ဧတ္ထာပိ ‘‘အယံ ဣတ္ထန္နာမော ဂဏဿ ဥပသမ္ပဒါပေက္ခော’’တိအာဒိနာ ယောဇနာ ဝေဒိတဗ္ဗာ. ဧဝံ ဝုတ္တေပိ ကမ္မံ န ကုပ္ပတိ ဧဝ ဒုက္ကဋဿေဝ ဝုတ္တတ္တာ, အညထာ ‘‘သော စ ပုဂ္ဂလော အနုပသမ္ပန္နော’’တိ ဝဒေယျ. တေနာဟ ‘‘သံဃေနာ’’တိအာဒိ. တတ္ထ ပဏ္ဍကာဒိဥပဇ္ဈာယေဟိ ကရိယမာနေသု ကမ္မေသု ပဏ္ဍကာဒိကေ ဝိနာဝ ယဒိ ပဉ္စဝဂ္ဂါဒိဂဏော ပူရတိ, ကမ္မံ န ကုပ္ပတိ, ဣတရထာ ကုပ္ပတီတိ ဝေဒိတဗ္ဗံ.

'The training rule was not established regarding matters such as the absence of a preceptor': This is said with reference to the training rule being laid down right here: 'One without a preceptor should not be given higher ordination' (Mahāva. 117). 'However, the act is not invalidated': This is said because even in the absence of a preceptor—such as a former preceptor who has died or gone astray, or any other preceptor who is not present—the naming of a preceptor is done everywhere by name for 'so-and-so seeking higher ordination with so-and-so as preceptor.' For if one did not name a preceptor, it would indeed be a procedural fault stated as 'not specifying the individual.' For this reason, the Pali text (Mahāva. 117) states 'without a preceptor,' and the commentary (Mahāva. Aṭṭha. 117) explains its meaning not as 'without having declared a preceptor,' but as 'having not accepted a preceptor, being entirely without a preceptor.' In the Pali text, 'with the Sangha as preceptor': This means that in the formal act, the Sangha itself is declared as the preceptor, thus: 'This so-and-so is seeking higher ordination from the Sangha; so-and-so requests higher ordination from the Sangha with the Sangha as preceptor.' Similarly, in 'with the group as preceptor,' the explanation should be understood beginning with 'This so-and-so is seeking higher ordination from the group.' Even when said in this way, the act is not invalidated, as only a dukkaṭa offense is stated as incurred. Otherwise, he would have said, 'That person is not properly ordained.' Hence it is stated, 'with the Sangha,' etc. In cases where acts are performed with preceptors who are eunuchs, etc., if the group of five or more is complete even without the eunuchs, etc., the act is not invalidated. Otherwise, it is invalidated—this should be understood.

အပတ္တစီဝရဝတ္ထူသုပိ ပတ္တစီဝရာနံ အဘာဝေပိ ‘‘ပရိပုဏ္ဏဿ ပတ္တစီဝရ’’န္တိ ကမ္မဝါစာယ သာဝိတတ္တာ ကမ္မကောပံ အဝတွာ ဒုက္ကဋမေဝ ဝုတ္တံ. ဣတရထာ သာဝနာယ ဟာပနတော ကမ္မကောပေါ ဧဝ သိယာ. ကေစိ ပန ‘‘ပဌမံ အနုညာတကမ္မဝါစာယံ ဥပသမ္ပန္နာ ဝိယ ဣဒါနိပိ ‘ပရိပုဏ္ဏဿ ပတ္တစီဝရ’န္တိ အဝတွာ ကမ္မဝါစာယ ဥပသမ္ပန္နာပိ သူပသမ္ပန္နာ ဧဝါ’’တိ ဝဒန္တိ, တံ န ယုတ္တံ. အနုညာတကာလတော ပဋ္ဌာယ ဟိ အပရာမသနံ သာဝနာယ ဟာပနဝိပတ္တိ ဧဝ ဟောတိ ‘‘ဣတ္ထန္နာမော သံဃံ ဥပသမ္ပဒံ ယာစတီ’’တိ ပဒဿ ဟာပနေ ဝိယ[Pg.271]. တမ္ပိ ဟိ ပစ္ဆာ အနုညာတံ, ‘‘သံဃံ, ဘန္တေ, ဥပသမ္ပဒံ ယာစာမီ’’တိအာဒိဝါကျေန အယာစေတွာ တမ္ပိ ဥပသမ္ပာဒေန္တော ‘‘အယံ ဣတ္ထန္နာမော သံဃံ ဥပသမ္ပဒံ ယာစတီ’’တိ ဝတွာဝ ယဒိ ကမ္မဝါစံ ကရောတိ, ကမ္မံ သုကတမေဝ ဟောတိ. နော စေ, ဝိပန္နံ. သဗ္ဗပစ္ဆာ ဟိ အနုညာတကမ္မဝါစတော ကိဉ္စိပိ ပရိဟာပေတုံ န ဝဋ္ဋတိ, သာဝနာယ ဟာပနမေဝ ဟောတိ, အညေ ဝါ ဘိက္ခူ ဒါတုကာမာ ဟောန္တီတိ သမ္ဗန္ဓော, အယမေတ္ထ ဝိမတိဝိနောဒနိယာ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၁၇) အာဘတော ဝိနိစ္ဆယော. သာရတ္ထဒီပနီဝိနိစ္ဆယော ပန ဣဓေဝ အန္တောဂဓာ ဟောတိ အပ္ပတရတ္တာ အဝိသေသတ္တာ စ.

Even in cases concerning those without a bowl and robes, even when a bowl and robes are absent, because of the declaration in the formal act, ‘for one whose bowl and robes are complete,’ it is said that the act is not invalidated, but only a dukkaṭa offense is incurred. Otherwise, due to the omission in the announcement, the act would indeed be invalidated. Some, however, say that just as those ordained by the initially authorized formal act are properly ordained, so too are those ordained by the formal act properly ordained even now without saying ‘for one whose bowl and robes are complete.’ This is not appropriate. For from the time of authorization onwards, not referring to it is indeed a defect of omission in the announcement, just like omitting the phrase ‘so-and-so requests ordination from the Saṅgha.’ For even if that was later authorized, if one ordains him without his having requested with the statement ‘Venerable sir, I request ordination from the Saṅgha,’ etc., but performs the formal act only after saying ‘this person, so-and-so, requests ordination from the Saṅgha,’ the act is properly done. If not, it is invalid. Indeed, from the formal act authorized last of all, nothing at all should be omitted; it would be an omission in the announcement. Or, the connection is that other bhikkhus wish to give them. This is the decision brought here from the Vimativinodanī (Vin. Vi. Ṭī. Mahāvagga 2.117). The decision of the Sāratthadīpanī, being more concise and not different, is incorporated right here.

ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. မဟာဝဂ္ဂ ၁၁၇) ပန ‘‘ကေစိ ကုပ္ပတီတိ ဝဒန္တိ, တံ န ဂဟေတဗ္ဗ’’န္တိ ယံ ဝုတ္တံ, တံ ‘‘ပဉ္စဝဂ္ဂကရဏီယဉ္စေ, ဘိက္ခဝေ, ကမ္မံ, ဘိက္ခုနိပဉ္စမော ကမ္မံ ကရေယျ, အကမ္မံ န စ ကရဏီယ’’န္တိအာဒိနာ (မဟာဝ. ၃၉၀) နယေန ဝုတ္တတ္တာ ပဏ္ဍကာနံ ဂဏပူရဏဘာဝေ ဧဝ ကမ္မံ ကုပ္ပတိ, န သဗ္ဗန္တိ ကတွာ သုဝုတ္တံ, ဣတရထာ ‘‘ပဏ္ဍကုပဇ္ဈာယေန ကမ္မံ ကရေယျ, အကမ္မံ န စ ကရဏီယ’’န္တိအာဒိကာယ ပါဠိယာ ဘဝိတဗ္ဗံ သိယာ. ယထာ အပရိပုဏ္ဏပတ္တစီဝရဿ ဥပသမ္ပာဒနကာလေ ကမ္မဝါစာယံ ‘‘ပရိပုဏ္ဏဿ ပတ္တစီဝရ’’န္တိ အသန္တံ ဝတ္ထုံ ကိတ္တေတွာ ဥပသမ္ပဒါယ ကတာယ တသ္မိံ အသန္တေပိ ဥပသမ္ပဒါ ရုဟတိ, ဧဝံ ‘‘အယံ ဗုဒ္ဓရက္ခိတော အာယသ္မတော ဓမ္မရက္ခိတဿ ဥပသမ္ပဒါပေက္ခော’’တိ အဝတ္ထုံ ပဏ္ဍကုပဇ္ဈာယာဒိံ, အသန္တံ ဝါ ဝတ္ထုံ ကိတ္တေတွာ ကတာယပိ ဂဏပူရကာနမတ္ထိတာယ ဥပသမ္ပဒါ ရုဟတေဝ. ‘‘န, ဘိက္ခဝေ, ပဏ္ဍကုပဇ္ဈာယေန ဥပသမ္ပာဒေတဗ္ဗော, ယော ဥပသမ္ပာဒေယျ, အာပတ္တိ ဒုက္ကဋဿ, သော စ ပုဂ္ဂလော အနုပသမ္ပန္နော’’တိအာဒိဝစနဿ အဘာဝါ အယမတ္ထော သိဒ္ဓေါဝ ဟောတိ. န ဟိ ဗုဒ္ဓါ ဝတ္တဗ္ဗယုတ္တံ န ဝဒန္တိ. တေန ဝုတ္တံ ‘‘ယော ပန ဘိက္ခု ဇာနံ ဦနဝီသတိဝဿံ [Pg.272]…ပေ… သော စ ပုဂ္ဂလော အနုပသမ္ပန္နော’’တိအာဒိ (ပါစိ. ၄၀၃). တထာ ‘‘ဗျတ္တေန ဘိက္ခုနာ ပဋိဗလေန သံဃော ဉာပေတဗ္ဗော’’တိ (မဟာဝ. ၇၁) ဝစနတော ထေယျသံဝါသကာဒိအာစရိယေဟိ အနုဿာဝနာယ ကတာယ ဥပသမ္ပဒါ န ရုဟတိ တေသံ အဘိက္ခုတ္တာတိ ဝစနမ္ပိ န ဂဟေတဗ္ဗံ.

As for what is said in the Vajirabuddhiṭīkā (Vajira. Ṭī. Mahāvagga 117), ‘Some say it is invalidated, but that should not be accepted,’ this is well said, taking into account that the act is invalidated only when eunuchs complete the quorum, not in all cases, as stated in the passage beginning ‘If, bhikkhus, an act is to be done by a group of five, and a bhikkhunī performs the act as the fifth, it is not an act and should not be done’ (Mahāva. 390). Otherwise, the Pāli text would have to be like ‘If one performs an act with a eunuch as preceptor, it is not an act and should not be done,’ etc. Just as, at the time of ordaining one whose bowl and robes are incomplete, if the kammavācā is performed by declaring a non-existent fact, ‘for one whose bowl and robes are complete,’ the ordination takes effect even if that is non-existent; similarly, even if a non-existent fact—such as ‘This Buddharakkhita is seeking ordination from Venerable Dhammarakkhita’—or a eunuch preceptor, etc., is declared, the ordination still takes effect if those who complete the quorum are present. The absence of a statement like ‘Bhikkhus, one should not ordain with a eunuch as preceptor; whoever ordains, incurs an offense of wrongdoing, and that person is not ordained,’ etc., confirms this meaning. For the Buddhas do not fail to speak what is proper to be spoken. Therefore, it is said, ‘Whatever bhikkhu knowingly ordains one under twenty years of age… that person is not ordained,’ etc. (Pāci. 403). Similarly, the statement that ordination performed by teachers such as those living in theft-communion, etc., through an announcement, does not take effect on account of their not being bhikkhus, should also not be accepted, in accordance with the statement ‘The Saṅgha should be informed by a competent and capable bhikkhu’ (Mahāva. 71).

ကိဉ္စ ဘိယျော – ‘‘ဣမာနိ စတ္တာရိ ကမ္မာနိ ပဉ္စဟာကာရေဟိ ဝိပဇ္ဇန္တီ’’တိအာဒိနာ (ပရိ. ၄၈၂) နယေန ကမ္မာနံ သမ္ပတ္တိဝိပတ္တိယာ ကထိယမာနာယ ‘‘သတ္တဟိ အာကာရေဟိ ကမ္မာနိ ဝိပဇ္ဇန္တိ ဝတ္ထုတော ဝါ ဉတ္တိတော ဝါ အနုဿာဝနတော ဝါ သီမတော ဝါ ပရိသတော ဝါ ဥပဇ္ဈာယတော ဝါ အာစရိယတော ဝါ’’တိ အကထိတတ္တာ န ဂဟေတဗ္ဗံ. ‘‘ပရိသတော ဝါ’’တိ ဝစနေန အာစရိယုပဇ္ဈာယာနံ ဝါ သင်္ဂဟော ကတောတိ စေ? န, ‘‘ဒွါဒသဟိ အာကာရေဟိ ပရိသတော ကမ္မာနိ ဝိပဇ္ဇန္တီ’’တိ ဧတဿ ဝိဘင်္ဂေ တေသမနာမဋ္ဌတ္တာ, အယမတ္ထော ယသ္မာ တတ္ထ တတ္ထ သရူပေန ဝုတ္တပါဠိဝသေနေဝ သက္ကာ ဇာနိတုံ, တသ္မာ နယမုခံ ဒဿေတွာ သံခိတ္တောတိ အယမဿ ယုတ္တိဂဝေသနာတိ ဝုတ္တံ.

Furthermore, the invalidation of an act due to the preceptor or teacher should not be accepted, because when the success and failure of acts are discussed according to the method beginning, ‘These four acts are invalidated in five ways,’ etc. (Pari. 482), it is not stated that ‘acts are invalidated in seven ways: due to the substance, or the motion, or the announcement, or the boundary, or the assembly, or the preceptor, or the teacher.’ If it is said that the teachers and preceptors are included by the phrase ‘or the assembly,’ this is not so, because in the analysis of ‘acts are invalidated in twelve ways due to the assembly,’ they are not mentioned. Since this meaning can be understood in each case simply from the Pāli text stated in its own form, therefore, having shown the method, it is abbreviated; this, it is said, is the investigation of its rationale.

တတြိဒံ ဝိစာရေတဗ္ဗံ – အနုပဇ္ဈာယကံ ဥပသမ္ပာဒေန္တာ တေ ဘိက္ခူ ယထာဝုတ္တနယေန အဘူတံ ဝတ္ထုံ ကိတ္တယိံသု, ဥဒါဟု မုသာဝါဒဘယာ တာနေဝ ပဒါနိ န သာဝေသုန္တိ. ကိဉ္စေတ္ထ – ယဒိ တာဝ ဥပဇ္ဈာယာဘာဝတော န သာဝေသုံ, ‘‘ပုဂ္ဂလံ န ပရာမသတီ’’တိ ဝုတ္တဝိပတ္တိပ္ပသင်္ဂေါ ဟောတိ, အထ သာဝေသုံ, မုသာဝါဒေါ နေသံ ဘဝတီတိ? ဝုစ္စတေ – သာဝေသုံယေဝ ယထာဝုတ္တဝိပတ္တိပ္ပသင်္ဂဘယာ, ‘‘ကမ္မံ ပန န ကုပ္ပတီ’’တိ အဋ္ဌကထာယံ ဝုတ္တတ္တာ စ. န, မုသာဝါဒဿ အသမ္ဘဝတော, မုသာဝါဒေနပိ ကမ္မသမ္ဘဝတော စ. န ဟိ သက္ကာ မုသာဝါဒေန ကမ္မဝိပတ္တိသမ္ပတ္တိံ ကာတုန္တိ. တသ္မာ ‘‘အနုပဇ္ဈာယကံ ဥပသမ္ပာဒေန္တီ’’တိ ဝစနဿ စ ဥဘယဒေါသဝိနိမုတ္တော အတ္ထော ပရိယေသိတဗ္ဗော.

Here, this should be considered: Did those bhikkhus who ordained without a preceptor declare a non-existent fact in the manner stated, or did they not announce those very words for fear of false speech? What then? If they did not announce it due to the absence of a preceptor, the consequence of invalidation, as stated, ‘it does not refer to an individual,’ arises. But if they did announce it, would that not be false speech for them? It is said: They did indeed announce it, for fear of the aforementioned consequence of invalidation, and because it is stated in the commentary that ‘the act, however, is not invalidated.’ No, because false speech is impossible, and because the act is possible even with false speech. For it is not possible to cause the failure or success of an act through false speech. Therefore, a meaning free from both faults should be sought for the statement ‘they ordain without a preceptor.’

အယဉ္စေတ္ထ [Pg.273] ယုတ္တိ – ယထာ ပုဗ္ဗေ ပဗ္ဗဇ္ဇုပသမ္ပဒုပဇ္ဈာယေသု ဝိဇ္ဇမာနေသုပိ ဥပဇ္ဈာယဂ္ဂဟဏက္ကမေန အဂ္ဂဟိတတ္တာ ‘‘တေန ခေါ ပန သမယေန ဘိက္ခူ အနုပဇ္ဈာယက’’န္တိအာဒိ ဝုတ္တံ, တထာ ဣဓာပိ ဥပဇ္ဈာယဿ ဝိဇ္ဇမာနဿေဝ သတော အဂ္ဂဟိတတ္တာ ‘‘အနုပဇ္ဈာယကံ ဥပသမ္ပာဒေန္တီ’’တိ ဝုတ္တံ. ကမ္မဝါစာစရိယေန ပန ‘‘ဂဟိတော တေန ဥပဇ္ဈာယော’’တိ သညာယ ဥပဇ္ဈာယံ ကိတ္တေတွာ ကမ္မဝါစံ သာဝေတဗ္ဗံ. ကေနစိ ဝါ ကာရဏေန ကာယသာမဂ္ဂိံ အဒေန္တဿ ဥပဇ္ဈာယဿ ဆန္ဒံ ဂဟေတွာ ကမ္မဝါစံ သာဝေတိ, ဥပဇ္ဈာယော ဝါ ဥပသမ္ပဒါပေက္ခဿ ဥပဇ္ဈံ ဒတွာ ပစ္ဆာ ဥပသမ္ပန္နေ တသ္မိံ တာဒိသေ ဝတ္ထုသ္မိံ သမနုယုဉ္ဇိယမာနော ဝါ အသမနုယုဉ္ဇိယမာနော ဝါ ဥပဇ္ဈာယဒါနတော ပုဗ္ဗေ ဧဝ သာမဏေရော ပဋိဇာနာတိ, သိက္ခာပစ္စက္ခာတကော ဝါ အန္တိမဝတ္ထုအဇ္ဈာပန္နကော ဝါ ပဋိဇာနာတိ, ဆန္ဒဟာရကာဒယော ဝိယ ဥပဇ္ဈာယော ဝါ အညသီမာဂတော ဟောတိ. ကမ္မဝါစာ ရုဟတီတိ ဝတွာ ‘‘အနုဇာနာမိ ဘိက္ခဝေ ပစ္စန္တိမေသု ဇနပဒေသု ဝိနယဓရပဉ္စမေန ဂဏေန ဥပသမ္ပဒ’’န္တိ ဝုတ္တတ္တာ. ကေစိ ‘‘ဝိနယဓရပဉ္စမေန ဥပဇ္ဈာယေန သန္နိဟိတေနေဝ ဘဝိတဗ္ဗ’’န္တိ ဝဒန္တီတိ ပေါရာဏဂဏ္ဌိပဒေ ဝုတ္တံ. သော စ ပါဌော အပ္ပမာဏော မဇ္ဈိမေသု ဇနပဒေသု တဿ ဝစနဿာဘာဝတော. အသန္နိဟိတေပိ ဥပဇ္ဈာယေ ကမ္မဝါစာ ရုဟတီတိ အာပဇ္ဇတီတိ စေ? န. ကသ္မာ? ကမ္မသမ္ပတ္တိယံ ‘‘ပုဂ္ဂလံ ပရာမသတီ’’တိ ဝုတ္တပါဌောဝ နော ပမာဏံ. န ဟိ တတ္ထ အသန္နိဟိတော ဥပဇ္ဈာယသင်္ခါတော ပုဂ္ဂလော ပရာမသနံ အရဟတိ, တသ္မာ တတ္ထ သံဃပရာမသနံ ဝိယ ပုဂ္ဂလပရာမသနံ ဝေဒိတဗ္ဗံ. သံဃေန ဂဏေန ဥပဇ္ဈာယေန ဥပသမ္ပာဒေန္တိ တေသံ အတ္ထတော ပုဂ္ဂလတ္တာ, ပဏ္ဍကာဒိဥပဇ္ဈာယေန ဥပသမ္ပာဒေန္တိ ဥပသမ္ပာဒနကာလေ အဝိဒိတတ္တာတိ ပေါရာဏာ.

Here is the reasoning in this matter: just as previously, even though preceptors were present for going forth and higher ordination, it was said, ‘At that time, bhikkhus were without a preceptor,’ etc., because they were not taken according to the procedure for taking a preceptor; similarly, here too, it is said ‘they ordain without a preceptor’ because, even though a preceptor is present, he is not taken. However, the kammavācā teacher, perceiving ‘the preceptor has been taken by him,’ should announce the kammavācā after declaring the preceptor. Or, for some reason, one announces the kammavācā after obtaining the consent of a preceptor who does not give physical presence. Or, a preceptor gives preceptorship to one seeking higher ordination, and later, when that person has been ordained, whether questioned about such a matter or not, it is revealed that even before the granting of preceptorship the novice had confessed to being one who has given up the training or one who has committed a final offense. Or, the preceptor has gone to another territory, like the consent-bearers. The kammavācā is valid, because it was said, ‘I allow, bhikkhus, higher ordination by a group of five, including one expert in the Vinaya, in the border regions.’ Some say, ‘There must be a preceptor present among the five including the Vinaya-holder,’ as stated in the ancient glosses. But that reading is not authoritative, due to the absence of such a statement in the middle regions. If it is said that the kammavācā takes effect even if the preceptor is not present, no. Why? Because the passage stated regarding the validity of the act, ‘it refers to an individual,’ is our authority. For there, an individual designated as a preceptor who is not present is not worthy of being referred to. Therefore, referring to an individual should be understood like referring to the Saṅgha there. The ancients say that they ordain by the Saṅgha, by the group, by the preceptor, because they are individuals in essence; they ordain with a eunuch, etc., as preceptor because it was not known at the time of ordination.

အပတ္တစီဝရံ [Pg.274] ဥပသမ္ပာဒေန္တီတိ ကမ္မဝါစာစရိယော ‘‘ပရိပုဏ္ဏဿ ပတ္တစီဝရ’’န္တိ သညာယ, ကေဝလံ အတ္ထသမ္ပတ္တိံ အနပေက္ခိတွာ သန္တပဒနီဟာရေန ဝါ ‘‘ပရိပုဏ္ဏဿ ပတ္တစီဝရ’’န္တိ ကမ္မဝါစံ သာဝေတိ. ယထာ ဧတရဟိ မတဝိပ္ပဝုတ္တမာတာပိတိကောပိ ‘‘အနုညာတောသိ မာတာပိတူဟီ’’တိ ပုဋ္ဌော ‘‘အာမ ဘန္တေ’’တိ ဝဒတိ, ကိံ ဗဟုနာ? အယံ ပနေတ္ထ သာရော – ‘‘တသ္မိံ သမယေ စတ္တာရိ ကမ္မာနိ ပဉ္စဟာကာရေဟိ ဝိပဇ္ဇန္တီ’’တိ လက္ခဏဿ န တာဝ ပညတ္တတ္တာ အနုပဇ္ဈာယကာဒိံ ဥပသမ္ပာဒေန္တိ. ဝဇ္ဇနီယပုဂ္ဂလာနံ အဝုတ္တတ္တာ ပဏ္ဍကုပဇ္ဈာယာဒိံ ဥပသမ္ပာဒေန္တိ, တေရသန္တရာယပုစ္ဆာယ အဒဿနတ္တာ အပတ္တစီဝရကံ ဥပသမ္ပာဒေန္တိ, ‘‘အနုဇာနာမိ ဘိက္ခဝေ ဉတ္တိစတုတ္ထေန ကမ္မေန ဥပသမ္ပာဒေတု’’န္တိ (မဟာဝ. ၆၉) ဧဝံ သဗ္ဗပဌမံ အနုညာတာယ ကမ္မဝါစာယ ‘‘ပရိပုဏ္ဏဿ ပတ္တစီဝရ’’န္တိ အဝစနမေတ္ထ သာဓကန္တိ ဝေဒိတဗ္ဗံ. တဉှိ ဝစနံ အနုက္ကမေနာနုညာတန္တိ.

When ordaining one without bowl and robes, the kammavācā teacher, perceiving ‘with a complete bowl and robes,’ or merely for the sake of preserving the expression, without considering the actual fulfillment of the meaning, announces the kammavācā ‘with a complete bowl and robes.’ Just as nowadays, even one whose parents are dead and gone, when asked ‘Have you been permitted by your parents?’ replies ‘Yes, venerable sir,’ what more need be said? Here, however, is the essence: at that time, they ordained one without a preceptor, etc., because the characteristic of ‘these four acts are invalidated in five ways’ had not yet been laid down. They ordained a eunuch, etc., as preceptor because the prohibited individuals were not stated. They ordained one without bowl and robes because the asking of the thirteen obstacles was not seen. And it should be understood that the non-recitation of ‘with a complete bowl and robes’ in the kammavācā first authorized as ‘I allow, bhikkhus, to ordain by a motion followed by three announcements’ (Mahāva. 69) is the proof here. For that statement was authorized in sequence.

ဣဒံ တာဝ သဗ္ဗထာ ဟောတု, ‘‘မူဂံ ပဗ္ဗာဇေန္တိ ဗဓိရံ ပဗ္ဗာဇေန္တီ’’တိ ဣဒံ ကထံ သမ္ဘဝိတုမရဟတိ အာဒိတော ပဋ္ဌာယ ‘‘အနုဇာနာမိ ဘိက္ခဝေ ဣမေဟိ တီဟိ သရဏဂမနေဟိ ပဗ္ဗဇ္ဇ’’န္တိအာဒိနာ အနုညာတတ္တာတိ? ဝုစ္စတေ – ‘‘ဧဝဉ္စ ပန, ဘိက္ခဝေ, ပဗ္ဗာဇေတဗ္ဗောတိ, ဧဝံ ဝဒေဟီတိ ဝတ္တဗ္ဗော…ပေ… တတိယမ္ပိ သံဃံ သရဏံ ဂစ္ဆာမီ’’တိ ဧတ္ထ ‘‘ဧဝံ ဝဒေဟီတိ ဝတ္တဗ္ဗော’’တိ ဣမဿ ဝစနဿ မိစ္ဆာ အတ္ထံ ဂဟေတွာ မူဂံ ပဗ္ဗာဇေသုံ. ‘‘ဧဝံ ဝဒေဟီ’’တိ တံ ပဗ္ဗဇ္ဇာပေက္ခံ အာဏာပေတွာ သယံ ဥပဇ္ဈာယေန ဝတ္တဗ္ဗော ‘‘တတိယမ္ပိ သံဃံ သရဏံ ဂစ္ဆာမီ’’တိ, သော ပဗ္ဗဇ္ဇာပေက္ခာ တထာ အာဏတ္တော ဥပဇ္ဈာယဝစနဿ အနု အနု ဝဒတု ဝါ မာ ဝါ, တတ္ထ တတ္ထ ဘဂဝါ ‘‘ကာယေန ဝိညာပေတိ, ဝါစာယ ဝိညာပေတိ, ကာယေန ဝါစာယ ဝိညာပေတိ, ဂဟိတော ဟောတိ ဥပဇ္ဈာယော. ဒိန္နော ဟောတိ ဆန္ဒော, ဒိန္နာ ဟောတိ ပါရိသုဒ္ဓိ, ဒိန္နာ ဟောတိ ပဝါရဏာ’’တိ ဝဒတိ[Pg.275]. တဒနုမာနေန ဝါ ကာယေန တေန ပဗ္ဗဇ္ဇာပေက္ခေန ဝိညတ္တံ ဟောတိ သရဏဂမနန္တိ ဝါ လောကေပိ ကာယေန ဝိညာပေန္တော ဧဝံ ဝဒတီတိ ဝုစ္စတိ, တံ ပရိယာယံ ဂဟေတွာ မူဂံ ပဗ္ဗာဇေန္တီတိ ဝေဒိတဗ္ဗံ. ပေါရာဏဂဏ္ဌိပဒေ ‘‘မူဂံ ကထံ ပဗ္ဗာဇေန္တီတိ ပုစ္ဆံ ကတွာ တဿ ကာယပသာဒသမ္ဘဝတော ကာယေန ပဟာရံ ဒတွာ ဟတ္ထမုဒ္ဒါယ ဝိညာပေတွာ ပဗ္ဗာဇေသု’’န္တိ ဝုတ္တံ. ကိံ ဗဟုနာ?

First, let it be entirely so. How can this statement, “They give the going forth to a mute, they give the going forth to a deaf person,” be possible from the beginning, since it was allowed by the words, “I allow, monks, the going forth by means of these three goings for refuge,” and so on? It is said: In the passage, “And thus, monks, one should be given the going forth. One should say thus…” up to “…For the third time, I go to the Sangha for refuge,” they gave the going forth to a mute by taking the wrong meaning of the phrase “One should say thus.” The meaning is: having instructed the one seeking the going forth, “Say thus,” it should be said by the preceptor himself, “…For the third time, I go to the Sangha for refuge.” Whether that one seeking the going forth, thus instructed, repeats the preceptor’s words or not, in various places the Blessed One says, “He makes it known by body, he makes it known by speech, he makes it known by body and speech. The preceptor is accepted. Consent is given, a declaration of purity is given, an invitation is given.” By that inference, the going for refuge is made known by body by that one seeking the going forth; or, as in the world one who makes something known by body is said to ‘speak’ thus, taking this reasoning, it should be understood that they give the going forth to a mute. In the ancient glosses, it is said: “How do they give the going forth to a mute?” Having asked the question, since there is the possibility of his bodily sensitivity, they would give a blow to his body, have him make it known by a hand gesture, and then give him the going forth. What more is there to say?

အယံ ပနေတ္ထ သာရော – ယထာ ပုဗ္ဗေ ပဗ္ဗဇ္ဇာဓိကာရေ ဝတ္တမာနေ ပဗ္ဗဇ္ဇာဘိလာပံ ဥပစ္ဆိန္ဒိတွာ ‘‘ပဏ္ဍကော, ဘိက္ခဝေ, အနုပသမ္ပန္နော န ဥပသမ္ပာဒေတဗ္ဗော’’တိအာဒိနာ (မဟာဝ. ၁၀၉) နယေန ဥပသမ္ပဒဝသေနေဝ အဘိလာပေါ ကတော. ထေယျသံဝါသကပဒေ အသမ္ဘဝတော ကိဉ္စာပိ သော န ကတော, ပဗ္ဗဇ္ဇာဝ တတ္ထ ကတာ, သဗ္ဗတ္ထ ပန ဥပသမ္ပဒါဘိလာပေန အဓိပ္ပေတာ တဒနုဘာဝတော ဥပသမ္ပဒါယ, ပဗ္ဗဇ္ဇာယ ဝါရိတာယ ဥပသမ္ပဒါ ဝါရိတာ ဟောတီတိ ကတွာ, တထာ ဣဓ ဥပသမ္ပဒါဓိကာရေ ဝတ္တမာနေ ဥပသမ္ပဒါဘိလာပံ ဥပစ္ဆိန္ဒိတွာ ဥပသမ္ပဒမေဝ သန္ဓာယ ပဗ္ဗဇ္ဇာဘိလာပေါ ကတောတိ ဝေဒိတဗ္ဗော. ကာမံ သော န ကတ္တဗ္ဗော, မူဂပဒေ အသမ္ဘဝတော တဿ ဝသေန အာဒိတော ပဋ္ဌာယ ဥပသမ္ပဒါဘိလာပေါဝ ကတ္တဗ္ဗော ဝိယ ဒိဿတိ, တထာပိ တဿေဝ မူဂပဒဿ ဝသေန အာဒိတော ပဋ္ဌာယ ပဗ္ဗဇ္ဇာဘိလာပေါဝ ကတော မိစ္ဆာဂဟဏနိဝါရဏတ္ထံ. ကထံ? ‘‘မူဂေါ, ဘိက္ခဝေ, အပတ္တော ဩသာရဏံ, တဉ္စေ သံဃော ဩသာရေတိ, သောသာရိတော’’တိ (မဟာဝ. ၃၉၆) ဝစနတော ဟိ မူဂေါ ဥပသမ္ပန္နော ဟောတီတိ သိဒ္ဓံ, သော ကေဝလံ ဥပသမ္ပန္နောဝ ဟောတိ, န ပန ပဗ္ဗဇိတော တဿ ပဗ္ဗဇ္ဇာယ အသမ္ဘဝတောတိ မိစ္ဆာဂါဟော ဟောတိ, တံ ပရိဝဇ္ဇာပေတွာ ယော ဥပသမ္ပန္နော, သော ပဗ္ဗဇိတောဝ ဟောတိ. ပဗ္ဗဇိတော ပန [Pg.276] အတ္ထိ ကောစိ ဥပသမ္ပန္နော, အတ္ထိ ကောစိ အနုပသမ္ပန္နောတိ ဣမံ သမ္မာဂါဟံ ဥပ္ပာဒေတိ ဘဂဝါတိ ဝေဒိတဗ္ဗံ.

Herein lies the essence: Just as in the earlier section on the going forth, the discussion about the going forth was cut off, and by the method beginning, “A eunuch, monks, not yet fully ordained, should not be fully ordained,” and so on (Mahāvagga 109), the discussion was framed in terms of full ordination. Although in the case of the thief living with the monks, such a discussion was not made due to its impossibility, only the going forth was addressed there, in all other cases, the discussion of full ordination is what is intended. By its influence, when the going forth is prohibited, full ordination is also prohibited. Similarly, here, in the section on full ordination, having cut off the discussion about full ordination, the discussion about the going forth is framed solely with reference to full ordination; it should be understood thus. Granted, it might seem that such a discussion should not be made, and that from the beginning, due to the impossibility in the case of the mute, the discussion should be framed solely in terms of full ordination. Nevertheless, precisely because of that case of the mute, the discussion about the going forth is made from the very beginning in order to prevent a wrong apprehension. How so? From the statement, “A mute, monks, is unfit for reinstatement; if the Sangha reinstates him, he is reinstated” (Mahāvagga 396), it is established that the mute is fully ordained. A wrong apprehension would arise that he is merely fully ordained, but not gone forth, since the going forth is impossible for him. To avoid this, the Blessed One generates this correct apprehension: whoever is fully ordained is also gone forth; however, among those gone forth, some are fully ordained, and some are not fully ordained. It should be understood thus.

အပိစ တေသံ ဟတ္ထစ္ဆိန္နာဒီနံ ပဗ္ဗဇိတာနံ သုပဗ္ဗဇိတဘာဝဒီပနတ္ထံ, ပဗ္ဗဇ္ဇာဘာဝသင်္ကာနိဝါရဏတ္ထဉ္စေတ္ထ ပဗ္ဗဇ္ဇာဘိလာပေါ ကတော. ကထံ? ‘‘န, ဘိက္ခဝေ, ဟတ္ထစ္ဆိန္နော ပဗ္ဗာဇေတဗ္ဗော’’တိအာဒိနာ (မဟာဝ. ၁၁၉) ပဋိက္ခေပေန, ‘‘ပဗ္ဗဇိတာ သုပဗ္ဗဇိတာ’’တိ ဝုတ္တဋ္ဌာနာဘာဝေန စ တေသံ ပဗ္ဗဇ္ဇာဘာဝသင်္ကာ ဘဝေယျ, ယထာ ပသင်္ကာ ဘဝေ, တထာ ပသင်္ကံ ဌပေယျ. ခန္ဓကေ ဥပသမ္ပဒံ သန္ဓာယ ‘‘ဟတ္ထစ္ဆိန္နော, ဘိက္ခဝေ, အပတ္တော ဩသာရဏံ, တဉ္စေ သံဃော ဩသာရေတိ, သောသာရိတော’’တိအာဒိနာ (မဟာဝ. ၃၉၆) နယေန ဘဂဝါ နိဝါရေတိ. တေနေဝ နယေန ပဗ္ဗဇိတာ ပနေတေ သဗ္ဗေပိ သုပဗ္ဗဇိတာ ဧဝါတိ ဒီပေတိ. အညထာ သဗ္ဗေပေတေ ဥပသမ္ပန္နာဝ ဟောန္တိ, န ပဗ္ဗဇိတာတိ အယမနိဋ္ဌပ္ပသင်္ဂေါ အာပဇ္ဇတိ. ကထံ? ‘‘ဟတ္ထစ္ဆိန္နော, ဘိက္ခဝေ, န ပဗ္ဗာဇေတဗ္ဗော, ပဗ္ဗဇိတော နာသေတဗ္ဗော’’တိ ဝါ ‘‘န, ဘိက္ခဝေ, ဟတ္ထစ္ဆိန္နော ပဗ္ဗာဇေတဗ္ဗော, ယော ပဗ္ဗာဇေယျ, အာပတ္တိ ဒုက္ကဋဿ, သော စ အပဗ္ဗဇိတော’’တိ (မဟာဝ. ၁၁၉) ဝါ တန္တိယာ ဌပိတာယ စမ္ပေယျက္ခန္ဓကေ ‘‘သောသာရိတော’’တိ ဝုတ္တတ္တာ ကေဝလံ ‘‘ဣမေ ဟတ္ထစ္ဆိန္နာဒယော ဥပသမ္ပန္နာဝ ဟောန္တိ, န ပဗ္ဗဇိတာ’’တိ ဝါ ‘‘ဥပသမ္ပန္နာပိ စေ ပဗ္ဗဇိတာ, နာသေတဗ္ဗာ’’တိ ဝါ အနိဋ္ဌကောဋ္ဌာသော အာပဇ္ဇတီတိ အဓိပ္ပာယော.

Furthermore, the discourse on the going forth is made here in order to demonstrate that those who have gone forth, such as those with severed hands, are truly gone forth, and to dispel any doubt about their status of having gone forth. How so? By the prohibition, “Monks, one whose hand is severed should not be given the going forth,” and so on (Mahāvagga 119), and because there is no place where it is said, “they have gone forth, they are well gone forth,” a doubt about their status of having gone forth might arise, and this would establish such a doubt. In the Khandhaka, with reference to full ordination, the Blessed One prohibits it by the method beginning, “Monks, one whose hand is severed is unfit for reinstatement. If the Sangha reinstates him, he is reinstated” (Mahāvagga 396). By that same method, it is demonstrated that all these who have gone forth are indeed well gone forth. Otherwise, the undesirable consequence would arise that all these would be merely fully ordained, but not gone forth. How so? The intended meaning is that if the text were established as, “Monks, one whose hand is severed should not be given the going forth; one who has gone forth should be expelled,” or “Monks, one whose hand is severed should not be given the going forth. Whoever gives him the going forth incurs an offense of wrongdoing, and he has not gone forth” (Mahāvagga 119), and in the Campeyya Khandhaka it were said “he is reinstated,” then the undesirable alternative would arise that “these with severed hands, and so on, are merely fully ordained, but not gone forth,” or “even if fully ordained, if they have gone forth, they should be expelled.”

ဣဒံ ပနေတ္ထ ဝိစာရေတဗ္ဗံ – ‘‘သော စ အပဗ္ဗဇိတော’’တိ ဝစနာဘာဝတော မူဂဿ ပဗ္ဗဇ္ဇာသိဒ္ဓိပသင်္ဂတော ပဗ္ဗဇ္ဇာပိ ဧကတောသုဒ္ဓိယာ ဟောတီတိ အယမနိဋ္ဌကောဋ္ဌာသော ကထံ နာပဇ္ဇတီတိ? ပဗ္ဗဇ္ဇာဘိလာပေန ဥပသမ္ပဒါ ဣဓာဓိပ္ပေတာတိ သမ္မာဂါဟေန နာပဇ္ဇတီတိ, အညထာ ယထာဗျဉ္ဇနံ အတ္ထေ ဂဟိတေ ယထာပညတ္တဒုက္ကဋာဘာဝသင်္ခါတော အပရော အနိဋ္ဌကောဋ္ဌာသော အာပဇ္ဇတိ. ကထံ? ‘‘န, ဘိက္ခဝေ, မူဂေါ ပဗ္ဗာဇေတဗ္ဗော, ယော [Pg.277] ပဗ္ဗာဇေယျ, အာပတ္တိ ဒုက္ကဋဿာ’’တိ ဝုတ္တဒုက္ကဋံ ပဗ္ဗဇ္ဇာပရိယောသာနေ ဟောတိ, န တဿာဝိပ္ပကတာယ. ပုဗ္ဗပယောဂဒုက္ကဋမေဝ ဟိ ပဌမံ အာပဇ္ဇတိ, တသ္မာ မူဂဿ ပဗ္ဗဇ္ဇာပရိယောသာနဿေဝ အဘာဝတော ဣမဿ ဒုက္ကဋဿ ဩကာသော စ န သဗ္ဗကာလံ သမ္ဘဝေယျ, ဥပသမ္ပဒါဝသေန ပန အတ္ထေ ဂဟိတေ သမ္ဘဝတိ ကမ္မနိဗ္ဗတ္တိတော. တေနေဝ ပါဠိယံ ‘‘န, ဘိက္ခဝေ, ပဏ္ဍကော ဥပသမ္ပာဒေတဗ္ဗော, ယော ဥပသမ္ပာဒေယျ, အာပတ္တိ ဒုက္ကဋဿာ’’တိ ဒုက္ကဋံ န ပညတ္တံ. အပညတ္တတ္တာ ပုဗ္ဗပယောဂဒုက္ကဋမေဝ စေတ္ထ သမ္ဘဝတိ, နေတရံ. ဧတ္တာဝတာ သိဒ္ဓမေတံ ပဗ္ဗဇ္ဇာဘိလာပေန ဥပသမ္ပဒါဝ တတ္ထ အဓိပ္ပေတာ, န ပဗ္ဗဇ္ဇာတိ. ဧတ္ထာဟ သာမဏေရပဗ္ဗဇ္ဇာ န ကာယပယောဂတော ဟောတီတိ ကထံ ပညာယတီတိ? ဝုစ္စတေ – ကာယေန ဝိညာပေတီတိအာဒိတ္တိကာ ဒဿနတောတိ အာဂတော.

Herein, this should be considered: How is this undesirable alternative not incurred: that since there is no statement “and he has not gone forth,” it would follow that the going forth of a mute is accomplished, and that the going forth would be valid on one side? It is not incurred because, with correct apprehension, it is understood that full ordination is intended here by the discourse on the going forth. Otherwise, if the meaning is taken literally, another undesirable alternative arises, namely the absence of the prescribed offense of wrongdoing. How so? The stated offense of wrongdoing, “Monks, a mute should not be given the going forth. Whoever gives one the going forth incurs an offense of wrongdoing,” is incurred at the completion of the going forth, not while it is incomplete. For the offense of wrongdoing for the preliminary effort is incurred first. Therefore, since the going forth of a mute does not reach completion, the occasion for this offense of wrongdoing would not always be possible. However, when the meaning is taken in terms of full ordination, it is possible, since it is produced by the formal act. For this very reason, in the Pāli text, an offense of wrongdoing for the completed act is not laid down in the case of the eunuch, which would state: “Monks, a eunuch should not be fully ordained. Whoever gives one full ordination incurs an offense of wrongdoing.” Since it is not laid down, only the offense of wrongdoing for the preliminary effort is possible here, not the other. By this much, it is established that by the discourse on the going forth, full ordination is intended there, not the going forth. Here one might ask: “How is it known that the going forth of a novice does not occur by bodily action?” It is said: It is known from the showing of the triad beginning with, ‘he makes it known by body.’”

‘‘ဂေါတ္တေနပိ အနုဿာဝေတု’’န္တိ (မဟာဝ. ၁၂၂) ဝစနတော ယေန ဝေါဟာရေန ဝေါဟရတိ, တေန ဝဋ္ဋတီတိ သိဒ္ဓံ, တသ္မာ ‘‘ကော နာမော တေ ဥပဇ္ဈာယော’’တိ ပုဋ္ဌေနပိ ဂေါတ္တမေဝ နာမံ ကတွာ ဝတ္တဗ္ဗန္တိ သိဒ္ဓံ ဟောတိ, တသ္မာ စတုဗ္ဗိဓေသု နာမေသု ယေန ကေနစိ နာမေန အနုဿာဝနာ ကာတဗ္ဗာတိ ဝဒန္တိ. ဧကဿ ဗဟူနိ နာမာနိ ဟောန္တိ, တတ္ထ ဧကံ နာမံ ဉတ္တိယာ, ဧကံ အနုဿာဝနာယ ကာတုံ န ဝဋ္ဋတိ, အတ္ထတော ဗျဉ္ဇနတော စ အဘိန္နာဟိ အနုဿာဝနာဟိ ဘဝိတဗ္ဗန္တိ. ကိဉ္စာပိ ‘‘ဣတ္ထန္နာမော ဣတ္ထန္နာမဿ အာယသ္မတော’’တိ ပါဠိယံ ‘‘အာယသ္မတော’’တိ ပဒံ ပစ္ဆာ ဝုတ္တံ, ကမ္မဝါစာပါဠိယံ ပန ‘‘အယံ ဗုဒ္ဓရက္ခိတော အာယသ္မတော ဓမ္မရက္ခိတဿာ’’တိ ပဌမံ လိခန္တိ, တံ ဥပ္ပဋိပါဋိယာ ဝုတ္တန္တိ န ပစ္စေတဗ္ဗံ. ပါဠိယဉှိ ‘‘ဣတ္ထန္နာမော ဣတ္ထန္နာမဿာ’’တိ အတ္ထမတ္တံ ဒဿိတံ, တသ္မာ ပါဠိယံ အဝုတ္တောပိ ‘‘အယံ ဗုဒ္ဓရက္ခိတော အာယသ္မတော ဓမ္မရက္ခိတဿာ’’တိ ကမ္မဝါစာပါဠိယံ ပယောဂေါ ဒဿိတော. ‘‘န မေ [Pg.278] ဒိဋ္ဌော ဣတော ပုဗ္ဗေ ဣစ္စာယသ္မာ သာရိပုတ္တော’’တိ စ ‘‘အာယသ္မာ သာရိပုတ္တော အတ္ထကုသလော’’တိ စ ပဌမံ ‘‘အာယသ္မာ’’တိ ပယောဂဿ ဒဿနတောတိ ဝဒန္တိ. ကတ္ထစိ ‘‘အာယသ္မတော ဗုဒ္ဓရက္ခိတဿာ’’တိ ဝတွာ ကတ္ထစိ ကေဝလံ ‘‘ဗုဒ္ဓရက္ခိတဿာ’’တိ သာဝေတိ, သာဝနံ ဟာပေတီတိ န ဝုစ္စတိ နာမဿ အဟာပိတတ္တာတိ ဧကေ. သစေ ကတ္ထစိ ‘‘အာယသ္မတော ဗုဒ္ဓရက္ခိတဿာ’’တိ ဝတွာ ကတ္ထစိ ‘‘ဗုဒ္ဓရက္ခိတဿာယသ္မတော’’တိ သာဝေတိ, ပါဌာနုရူပတ္တာ ခေတ္တမေဝ ဩတိဏ္ဏန္တိပိ ဧကေ. ဗျဉ္ဇနဘေဒပ္ပသင်္ဂတော အနုဿာဝနာနံ တံ န ဝဋ္ဋတီတိ ဝဒန္တိ. သစေ ပန သဗ္ဗဋ္ဌာနေပိ ဧကေနေဝ ပကာရေန ဝဒတိ, ဝဋ္ဋတိ.

From the statement, “Let him announce even by clan name” (Mahāva. 122), it is established that it is permissible by whatever usage one uses. Therefore, even when asked, “What is the name of your preceptor?” it is established that one should respond by giving the clan name as the name. Thus, they say that the announcement should be made using any of the four kinds of names. One person may have many names. In such cases, using one name for the motion and another for the announcement is not permissible. The announcements should be identical in meaning and wording. Although in the Pāḷi text, in “the candidate so-and-so of the venerable so-and-so,” the word “venerable” is placed afterward, in the formal recitation text, they write “This Buddharakkhita of Venerable Dhammarakkhita,” with “venerable” first. This should not be taken as being in reverse order. For in the Pāḷi, only the meaning is shown as “the candidate so-and-so of so-and-so.” Therefore, even though not explicitly stated in the Pāḷi, the application “This Buddharakkhita of Venerable Dhammarakkhita” is shown in the formal recitation text. They say that examples like, “Never before have I seen, thus said Venerable Sāriputta,” and “Venerable Sāriputta is skilled in meaning,” demonstrate the use of “venerable” first. Some say that if in some places one says “of Venerable Buddharakkhita,” while in others, simply “of Buddharakkhita” is announced, it is not called an omission of the announcement, as the name itself is not omitted. If in some places one says “of Venerable Buddharakkhita” and in others “of Buddharakkhita the venerable,” some hold that this follows the textual order and is permissible. However, they say that due to the possibility of variation in wording, it is not permissible for the announcements. But if one consistently uses the same form in all instances, it is permissible.

ဧကာနုဿာဝနေတိ ဧတ္ထ ဧကတော အနုဿာဝနံ ဧတေသန္တိ ဧကာနုဿာဝနာတိ အသမာနာဓိကရဏဝိသယော ဗာဟိရတ္ထသမာသောတိ ဒဋ္ဌဗ္ဗံ. တေနေဝါဟ ‘‘ဒွေ ဧကတော အနုဿာဝနေ’’တိ. တတ္ထ ဧကတောတိ ဧကက္ခဏေတိ အတ္ထော, ဝိဘတ္တိအလောပေန စာယံ နိဒ္ဒေသော. ပုရိမနယေနေဝ ဧကတော အနုဿာဝနေ ကာတုန္တိ ‘‘ဧကေန ဧကဿ, အညေန ဣတရဿာ’’တိအာဒိနာ ပုဗ္ဗေ ဝုတ္တနယေန ဒွီဟိ ဝါ တီဟိ ဝါ အာစရိယေဟိ ဧကေန ဝါ ဧကတော အနုဿာဝနေ ကာတုံ. ဝဇ္ဇာဝဇ္ဇံ ဥပနိဇ္ဈာယတီတိ ဥပဇ္ဈာတိ ဣမိနာ ဥပဇ္ဈာယသဒ္ဒသမာနတ္ထော ဥပဇ္ဈာသဒ္ဒေါပီတိ အတ္ထံ ဒဿေတီတိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၂၃).

Here, 'ekānussāvana' means that the announcement is made for them together. It should be understood as an external determinative compound (bāhiratthasamāsa) with differing subjects (asamānādhikaraṇavisayo). Hence, it is said, 'Two announcements are made together.' In this context, 'ekato' means 'at a single moment,' and this is an indication by elision of the case ending (vibhattialopa). As previously explained, the announcement is to be made together—whether by one for one, and by another for the other, or by two or three teachers, or by one. The phrase 'Vajjāvajjaṃ upanijjhāyatīti upajjhāti' (He who scrutinizes what is proper and improper is a preceptor) shows that the word 'upajjhā' is synonymous with the word 'upajjhāya' (preceptor), as explained in the Sāratthadīpanī (Sārattha. ṭī. Mahāvagga 3.123).

ဂေါတ္တေနာပီတိ ‘‘အာယသ္မတော ပိပ္ပလိဿ ဥပသမ္ပဒါပေက္ခော’’တိ ဧဝံ နာမံ အဝတွာ ဂေါတ္တနာမေနပီတိ အတ္ထော, တေန ‘‘ကော နာမော တေ ဥပဇ္ဈာယော’’တိ ပုဋ္ဌေန ဂေါတ္တနာမေန ‘‘အာယသ္မာ ကဿပေါ’’တိ ဝတ္တဗ္ဗန္တိ သိဒ္ဓံ ဟောတိ. တသ္မာ အညမ္ပိ ယံ ကိဉ္စိ တဿ နာမံ ပသိဒ္ဓံ, တသ္မိံ ဝါ ခဏေ သုခဂ္ဂဟဏတ္ထံ နာမံ ပညာပိတံ, တံ သဗ္ဗံ ဂဟေတွာပိ အနုဿာဝနာ ကာတဗ္ဗာ. ယထာ ဥပဇ္ဈာယဿ, ဧဝံ ဥပသမ္ပဒါပေက္ခဿာပိ ဂေါတ္တာဒိနာမေန [Pg.279] တင်္ခဏိကနာမေန စ အနုဿာဝနံ ကာတုံ ဝဋ္ဋတိ, တသ္မိမ္ပိ ခဏေ ‘‘အယံ တိဿော’’တိ ဝါ ‘‘နာဂေါ’’တိ ဝါ နာမံ ကရောန္တေဟိ အနုသာသကသမ္မုတိတော ပဌမမေဝ ကာတဗ္ဗံ. ဧဝံ အကတွာပိ အန္တရာယိကဓမ္မာနုသာသနပုစ္ဆနကာလေသု ‘‘ကိန္နာမောသိ, အဟံ ဘန္တေ နာဂေါ နာမ, ကော နာမော တေ ဥပဇ္ဈာယော, ဥပဇ္ဈာယော မေ ဘန္တေ တိဿော နာမာ’’တိအာဒိနာ ဝိညာပေန္တေန ဥဘိန္နမ္ပိ စိတ္တေ ‘‘မမေတံ နာမ’’န္တိ ယထာ သညံ ဥပ္ပဇ္ဇတိ, ဧဝံ ဝိညာပေတဗ္ဗံ. သစေ ပန တသ္မိံ ခဏေ ပကတိနာမေန ဝတွာ ပစ္ဆာ ‘‘တိဿော နာမာ’’တိ အပုဗ္ဗနာမေန အနုဿာဝေတိ, န ဝဋ္ဋတိ.

‘Even by clan name’ means that without stating the personal name, one can use the clan name, as in ‘the ordination candidate of the venerable Pippali.’ Therefore, when asked, ‘What is the name of your preceptor?’ it is established that one should answer with the clan name, ‘The venerable Kassapa.’ Thus, the announcement may be made using any other name of his that is well-known, or a name given at that moment for ease of comprehension. Just as with the preceptor, so too for the one seeking ordination, it is proper to make the announcement using a clan name or a temporary name given at that moment. At that time, when giving a name like ‘This one is Tissa’ or ‘Nāga,’ it should be done first with the consent of the instructors. If this is not done, during the questioning about the obstructing conditions and the instruction, one should make it known by saying, ‘What is your name? I, venerable sir, am named Nāga. What is the name of your preceptor? My preceptor, venerable sir, is named Tissa,’ and so on, so that in the minds of both the perception arises, ‘This is my name.’ However, if at that moment one speaks with the original name and later announces with a new name like ‘Tissa,’ it is not permissible.

တတ္ထ စ ကိဉ္စာပိ ဥပဇ္ဈာယဿေဝ နာမံ အဂ္ဂဟေတွာ ယေန ကေနစိ နာမေန ‘‘တိဿဿ ဥပသမ္ပဒါပေက္ခော’’တိအာဒိနာပိ ပုဂ္ဂလေ ပရာမဋ္ဌေ ကမ္မံ သုကတမေဝ ဟောတိ အနုပဇ္ဈာယကာဒီနံ ဥပသမ္ပဒါကမ္မံ ဝိယ ဥပဇ္ဈာယဿ အဘာဝေပိ အဘဗ္ဗတ္တေပိ ကမ္မဝါစာယ ပုဂ္ဂလေ ပရာမဋ္ဌေ ကမ္မဿ သိဇ္ဈနတော. ဥပသမ္ပဒါပေက္ခဿ ပန ယထာသကံ နာမံ ဝိနာ အညေန နာမေန အနုဿာဝိတေ ကမ္မံ ကုပ္ပတိ, သော အနုပသမ္ပန္နောဝ ဟောတိ. တတ္ထ ဌိတော အညော အနုပသမ္ပန္နော ဝိယ ဂဟိတနာမဿ ဝတ္ထုပုဂ္ဂလဿ တတ္ထ အဘာဝါ, ဧတဿ စ နာမဿ အနုဿာဝနာယ အဝုတ္တတ္တာ. တသ္မာ ဥပသမ္ပဒါပေက္ခဿ ပကတိနာမံ ပရိဝတ္တေတွာ အပုဗ္ဗေန နာဂါဒိနာမေန အနုဿာဝိတုကာမေန ပဋိကစ္စေဝ ‘‘တွံ နာဂေါ’’တိအာဒိနာ ဝိညာပေတွာ အနုသာသနအန္တရာယိကဓမ္မာပုစ္ဆနက္ခဏေသုပိ တဿ စ သံဃဿ စ ယထာ ပါကဋံ ဟောတိ, တထာ ပကာသေတွာဝ နာဂါဒိနာမေန အနုဿာဝေတဗ္ဗံ. ဧကဿ ဗဟူနိ နာမာနိ ဟောန္တိ, တေသု ဧကံ ဂဟေတုံ ဝဋ္ဋတိ.

Here, even if the preceptor's name is not specifically taken, but the candidate is referred to by any name, as in 'the one seeking ordination of Tissa,' the act is still well-performed—just like the ordination act for those without a preceptor, etc. Even in the absence or disqualification of a preceptor, the act succeeds when the person is referred to in the recitation of the Kamma. However, if the one seeking higher ordination is announced by a name other than his own proper name, the act is invalid, and he remains unordained. He remains unordained, like any other unordained person standing there, because the actual person whose name was taken is absent, and because this candidate's own name was not stated in the announcement. Therefore, if one wishes to announce the seeker of higher ordination with a new name like 'Nāga' instead of his original name, he should first inform him by saying, 'You are Nāga,' etc. Then, during the inquiry about obstructive conditions and the instruction, it should be declared so that it is clear to the candidate and the Saṅgha, and only then should the name 'Nāga' or similar be announced. A single person may have many names, and it is permissible to use any one of them.

ယံ ပန ဥပသမ္ပဒါပေက္ခဥပဇ္ဈာယာနံ ဧကတ္ထ ဂဟိတံ နာမံ တဒေဝ ဉတ္တိယာ, သဗ္ဗတ္ထ အနုဿာဝနာသု စ ဂဟေတဗ္ဗံ. ဂဟိတတော ဟိ အညသ္မိံ ဂဟိတေ ဗျဉ္ဇနံ ဘိန္နံ နာမ ဟောတိ, ကမ္မံ [Pg.280] ဝိပဇ္ဇတိ. အတ္ထတော ဟိ ဗျဉ္ဇနတော စ အဘိန္နာ ဧဝ ဉတ္တိ အနုဿာဝနာ စ ဝဋ္ဋန္တိ. ဥပဇ္ဈာယနာမဿ ပန ပုရတော ‘‘အာယသ္မတော တိဿဿာ’’တိအာဒိနာ အာယသ္မန္တပဒံ သဗ္ဗတ္ထ ယောဇေတွာပိ အနုဿာဝေတိ. တထာ အယောဇိတေပိ ဒေါသော နတ္ထိ.

Whatever name is taken for the candidate and the preceptor in one place, that same name should be taken in the motion and in all the announcements. For if a different name is taken from the one initially taken, the phrasing becomes different, and the act is invalid. The motion and announcements are valid only when they are unbroken in meaning and phrasing. However, for the preceptor's name, one may also make the announcement in all instances by adding the term 'venerable' before it, as in 'of the venerable Tissa,' and so on. Even if it is not so added, there is no fault.

ပါဠိယံ (မဟာဝ. ၁၂၆) ပန ကိဉ္စာပိ ‘‘ဣတ္ထန္နာမဿ အာယသ္မတော’’တိ ပစ္ဆတော ‘‘အာယသ္မတော’’တိ ပဒံ ဝုတ္တံ, တထာပိ ‘‘အာယသ္မာ သာရိပုတ္တော အတ္ထကုသလော’’တိအာဒိနာ နာမဿ ပုရတော ‘အာယသ္မန္တပဒ’ယောဂဿ ဒဿနတော ပုရတောဝ ပယောဂေါ ယုတ္တတရော, တဉ္စ ဧကတ္ထ ယောဇေတွာ အညတ္ထ အယောဇိတေပိ ဧကတ္ထ ပုရတော ယောဇေတွာ အညတ္ထ ပစ္ဆတော ယောဇနေပိ သာဝနာယ ဟာပနံ နာမ န ဟောတိ နာမဿ အဟာပိတတ္တာ. တေနေဝ ပါဠိယမ္ပိ ‘‘ဣတ္ထန္နာမဿ အာယသ္မတော’’တိ ဧကတ္ထ ယောဇေတွာ ‘‘ဣတ္ထန္နာမေန ဥပဇ္ဈာယေနာ’’တိအာဒီသု ‘‘အာယသ္မတော’’တိ န ယောဇိတန္တိ ဝဒန္တိ. တဉ္စ ကိဉ္စာပိ ဧဝံ, တထာပိ သဗ္ဗဋ္ဌာနေပိ ဧကေနေဝ ပကာရေန ယောဇေတွာ ဧဝ ဝါ အယောဇေတွာ ဝါ အနုဿာဝနံ ပသတ္ထတရန္တိ ဂဟေတဗ္ဗံ.

In the Pāḷi (Mahāva. 126), although the word 'āyasmato' (venerable) is stated after the name in the phrase 'of so-and-so, the venerable,' still, the application before the name is more appropriate because the use of the term 'venerable' is seen before the name in instances such as 'the venerable Sāriputta, skilled in meaning.' And even when it is used in one place but not used in another, or when it is used before the name in one place but after the name in another, this is not called an omission of the announcement because the name is not omitted. For this reason, they say that even in the Pāḷi, though 'of so-and-so, the venerable' is used in one place, 'venerable' is not used in instances such as 'by the preceptor so-and-so.' Though this is the case, it should be understood that the announcement is more praiseworthy when it is made consistently in all instances, either by always including the term or by always omitting it.

ဧကတော သဟေဝ ဧကသ္မိံ ခဏေ အနုဿာဝနံ ဧတေသန္တိ ဧကာနုဿာဝနာ, ဥပသမ္ပဒါပေက္ခာ, ဧတေ ဧကာနုဿာဝနေ ကာတုံ. တေနာဟ ‘‘ဧကတောအနုသာဝနေ’’တိ. ဣဒဉ္စ ဧကံ ပဒံ ဝိဘတ္တိအလောပေန ဒဋ္ဌဗ္ဗံ. ဧကေန ဝါတိ ဒွိန္နမ္ပိ ဧကသ္မိံ ခဏေ ဧကာယ ဧဝ ကမ္မဝါစာယ အနုဿာဝနေ ဧကေန အာစရိယေနာတိ အတ္ထော. ‘‘အယံ ဗုဒ္ဓရက္ခိတော စ အယံ ဓမ္မရက္ခိတော စ အာယသ္မတော သံဃရက္ခိတဿ ဥပသမ္ပဒါပေက္ခော’’တိအာဒိနာ နယေန ဧကေန အာစရိယေန ဒွိန္နမေကသ္မိံ ခဏေ အနုဿာဝနနယော ဒဋ္ဌဗ္ဗော, ဣမိနာဝ နယေန တိဏ္ဏမ္ပိ ဧကေန အာစရိယေန ဧကက္ခဏေ အနုဿာဝနံ ဝေဒိတဗ္ဗံ.

Because the announcement is for them together, at one moment, they are ekānussāvanā (those with a single announcement). Those desiring ordination are to perform this single announcement. Therefore, it is said, 'ekatoanusāvane.' And this single word should be understood with the elision of the case ending. 'Or by one' means that for two people, at one moment, the announcement is by a single formal recitation by one teacher—this is the meaning. The method of announcement for two people at one moment by one teacher should be seen in this way: 'This is Buddharakkhita, and this is Dhammarakkhita, both desiring ordination from Venerable Saṅgharakkhita,' and so forth. In this very way, the announcement for three people by one teacher in a single moment should be understood.

ပုရိမနယေနေဝ [Pg.281] ဧကတော အနုဿာဝနေ ကာတုန္တိ ‘‘ဧကေန ဧကဿ, အညေန ဣတရဿာ’’တိအာဒိနာ ပုဗ္ဗေ ဝုတ္တနယေန ဒွိန္နံ ဒွီဟိ ဝါ တိဏ္ဏံ တီဟိ ဝါ အာစရိယေဟိ, ဧကေန ဝါ အာစရိယေန တယောပိ ဧကတောအနုဿာဝနေ ကာတုန္တိ အတ္ထော. ‘‘တဉ္စ ခေါ ဧကေန ဥပဇ္ဈာယေန, န တွေဝ နာနုပဇ္ဈာယေနာ’’တိ ဣဒံ ဧကေန အာစရိယေန ဒွီဟိ ဝါ တီဟိ ဝါ ဥပဇ္ဈာယေဟိ ဒွေ ဝါ တယော ဝါ ဥပသမ္ပဒါပေက္ခေ ဧကက္ခဏေ ဧကာယ အနုဿာဝနာယ ဧကာနုဿာဝနေ ကာတုံ န ဝဋ္ဋတီတိ ပဋိက္ခေပပဒံ, န ပန နာနာစရိယေဟိ နာနုပဇ္ဈာယေဟိ တယော ဧကာနုဿာဝနေ ကာတုံ န ဝဋ္ဋတီတိ အာဟ ‘‘သစေ ပန နာနာစရိယာ နာနုပဇ္ဈာယာ…ပေ… ဝဋ္ဋတီ’’တိ. ယဉ္စေတ္ထ ‘‘တိဿတ္ထေရော သုမနတ္ထေရဿ သဒ္ဓိဝိဟာရိကံ, သုမနတ္ထေရော တိဿတ္ထေရဿ သဒ္ဓိဝိဟာရိက’’န္တိ ဧဝံ ဥပဇ္ဈာယေဟိ အညမညံ သဒ္ဓိဝိဟာရိကာနံ အနုဿာဝနကရဏံ ဝုတ္တံ, တံ ဥပလက္ခဏမတ္တံ. တသ္မာ သစေ တိဿတ္ထေရော သုမနတ္ထေရဿ သဒ္ဓိဝိဟာရိကံ, သုမနတ္ထေရော နန္ဒတ္ထေရဿ သဒ္ဓိဝိဟာရိကံ အနုဿာဝေတိ, အညမညဉ္စ ဂဏပူရကာ ဟောန္တိ, ဝဋ္ဋတိ ဧဝ. သစေ ပန ဥပဇ္ဈာယော သယမေဝ အတ္တနော သဒ္ဓိဝိဟာရိကံ အနုဿာဝေတိ, ဧတ္ထ ဝတ္တဗ္ဗမေဝ နတ္ထိ, ကမ္မံ သုကတမေဝ ဟောတိ, အနုပဇ္ဈာယကဿပိ ယေန ကေနစိ အနုဿာဝိတေ ဥပသမ္ပဒါ ဟောတိ, ကိမင်္ဂံ ပန သဥပဇ္ဈာယကဿ ဥပဇ္ဈာယေနေဝ အနုဿာဝနေတိ ဒဋ္ဌဗ္ဗံ. တေနေဝ နဝဋ္ဋနပက္ခံ ဒဿေတုံ ‘‘သစေ ပနာ’’တိအာဒိမာဟ.

In the previous manner, the announcement is to be made together. The meaning is that for two candidates, it is done by two teachers, or for three candidates by three teachers, or by one teacher for all three, to make the announcement together. The phrase, 'And that by one preceptor, not by different preceptors,' is a prohibitory statement, meaning it is not permissible for one teacher to perform a single announcement for two or three candidates at one moment with two or three preceptors. It does not, however, say that it is not permissible for three candidates to have a single announcement with different teachers and different preceptors, as it is said, 'But if there are different teachers and different preceptors... it is permissible.' Herein, the statement, 'Elder Tissa announces for Elder Sumana’s pupil, and Elder Sumana announces for Elder Tissa’s pupil,' where preceptors make announcements for each other’s pupils, is merely illustrative. Therefore, if Elder Tissa announces for Elder Sumana’s pupil, and Elder Sumana announces for Elder Nanda’s pupil, and they themselves complete the quorum, it is permissible. If, however, a preceptor himself announces for his own pupil, there is nothing more to be said; the formal act is well done. Ordination is valid even for one without a preceptor if the announcement is made by anyone; how much more so for one with a preceptor when the announcement is made by the preceptor himself. Therefore, to show the impermissible case, it is stated, 'But if…' and so forth.

ဥပဇ္ဈာတိ ဥပဇ္ဈာယသဒ္ဒသမာနတ္ထော အာကာရန္တော ဥပဇ္ဈာသဒ္ဒေါတိ ဒဿေတိ. ဥပဇ္ဈာယ-သဒ္ဒေါ ဧဝ ဝါ ဥပဇ္ဈာ, ဥပယောဂပစ္စတ္တဝစနေသု ယ-ကာရ လောပံ ကတွာ ဧဝံ ဝုတ္တော ကရဏဝစနာဒီသု ဥပဇ္ဈာသဒ္ဒဿ ပယောဂါဘာဝါတိ ဒဋ္ဌဗ္ဗံ. ပါဠိယံ အတ္တနာဝ အတ္တာနံ သမ္မန္နိတဗ္ဗန္တိ အတ္တနာဝ ကတ္တုဘူတေန ကရဏဘူတေန အတ္တာနမေဝ ကမ္မဘူတံ [Pg.282] ပတိ သမ္မန္နနကိစ္စံ ကာတဗ္ဗံ, အတ္တာနန္တိ ဝါ ပစ္စတ္တေ ဥပယောဂဝစနံ, အတ္တနာဝ အတ္တာ သမ္မန္နိတဗ္ဗောတိ အတ္ထော. န ကေဝလဉ္စ ဧတ္ထေဝ, အညတြာပိ တေရသသမ္မုတိအာဒီသု ဣမိနာဝ လက္ခဏေန အတ္တနာဝ အတ္တာ သမ္မန္နိတဗ္ဗောဝ. အပိစ သယံ ကမ္မာရဟတ္တာ အတ္တာနံ မုဉ္စိတွာ စတုဝဂ္ဂါဒိကော ဂဏော သဗ္ဗတ္ထ ဣစ္ဆိတဗ္ဗော.

The term 'upajjhā' shows that the word upajjhā, ending in -ā, is equivalent in meaning to the word upajjhāya. Or, the word upajjhāya itself becomes upajjhā by eliding the letter 'ya' in words indicating application or the dative/accusative sense. It should be understood that the word upajjhā is not used in the instrumental or other such senses. In the Pāli, 'one should authorize oneself by oneself' means that the act of authorization must be done by oneself as the agent and the instrument, directed towards oneself as the object. Or, 'attānaṃ' is a word used in the dative/accusative sense; the meaning is: one should be authorized by oneself. And not only here, but also elsewhere in the thirteen authorizations and so on, one must authorize oneself in this same way. Moreover, since one is worthy of the formal act, having excluded oneself, a group of four or more is to be sought everywhere.

သစ္စကာလောတိ ‘‘နိဂူဟိဿာမီ’’တိ ဝဉ္စနံ ပဟာယ သစ္စဿေဝ တေ ဣစ္ဆိတဗ္ဗကာလော. ဘူတကာလောတိ ဝဉ္စနာယ အဘာဝေပိ မနုဿတ္တာဒိဝတ္ထုနော ဘူတတာယ အဝဿံ ဣစ္ဆိတဗ္ဗကာလော, ဣတရထာ ကမ္မကောပါဒိအန္တရာယော ဟောတီတိ အဓိပ္ပာယော. မင်္ကူတိ အဓောမုခေါ. ဥဒ္ဓရတူတိ အနုပသမ္ပန္နဘာဝတော ဥပသမ္ပတ္တိယံ ပတိဋ္ဌပေတူတိ အတ္ထော.

'The time for truth' is the time when, having abandoned deception with the thought, 'I will conceal,' only truth is to be desired. 'The time for what is factual' is the time when, even in the absence of deception, the reality of one's human state and so forth must necessarily be desired; otherwise, there is an obstacle such as the spoiling of the formal act—this is the intention. 'Maṅkū' means with face cast down. 'Let him raise up' means let him establish him in higher ordination from the state of not being ordained—this is the meaning.

သဗ္ဗကမ္မဝါစာသု အတ္ထကောသလ္လတ္ထံ ပနေတ္ထ ဥပသမ္ပဒကမ္မဝါစာယ ဧဝမတ္ထော ဒဋ္ဌဗ္ဗော – သုဏာတူတိ သဝနာဏတ္တိယံ ပဌမပုရိသေကဝစနံ. တဉ္စ ကိဉ္စာပိ ယော သော သံဃော သဝနကိရိယာယံ နိယောဇီယတိ, တဿ သမ္မုခတ္တာ ‘‘သုဏာဟီ’’တိ မဇ္ဈိမပုရိသဝစနေန ဝတ္တဗ္ဗံ, တထာပိ ယသ္မာ သံဃသဒ္ဒသန္နိဓာနေ ပဌမပုရိသပ္ပယောဂေါဝ သဒ္ဒဝိဒူဟိ သမာစိဏ္ဏော ဘဝန္တဘဂဝန္တအာယသ္မာဒိသဒ္ဒသန္နိဓာနေသု ဝိယ ‘‘အဓိဝါသေတု မေ ဘဝံ ဂေါတမော (ပါရာ. ၂၂), ဧတဿ သုဂတ ကာလော, ယံ ဘဂဝါ သာဝကာနံ သိက္ခာပဒံ ပညပေယျ (ပါရာ. ၂၁), ပက္ကမတာယသ္မာ (ပါရာ. ၄၃၆), သုဏန္တု မေ အာယသ္မန္တော’’တိအာဒီသု (မဟာဝ. ၁၆၈). တသ္မာ ဣဓ ပဌမပုရိသပ္ပယောဂေါ ကတော. အထ ဝါ ဂါရဝဝသေနေတံ ဝုတ္တံ. ဂရုဋ္ဌာနိယေသု ဟိ ဂါရဝဝသေန မဇ္ဈိမပုရိသပယောဂုပ္ပတ္တိယမ္ပိ ပဌမပုရိသပ္ပယောဂံ ပယုဇ္ဇန္တိ ‘‘ဒေသေတု သုဂတော ဓမ္မ’’န္တိအာဒီသု (ဒီ. နိ. ၂.၆၆; မ. နိ. ၂.၃၃၈; မဟာဝ. ၈) ဝိယာတိ ဒဋ္ဌဗ္ဗံ. ကေစိ ပန [Pg.283] ‘‘ဘန္တေ အာဝုသောတိ ပဒေ အပေက္ခိတွာ ဣဓ ပဌမပုရိသပ္ပယောဂေါ’’တိ ဝဒန္တိ, တံ န သုန္ဒရံ ‘‘အာစရိယော မေ, ဘန္တေ, ဟောဟိ (မဟာဝ. ၇၇), ဣင်္ဃာဝုသော ဥပါလိ, ဣမံ ပဗ္ဗဇိတံ အနုယုဉ္ဇာဟီ’’တိအာဒီသု (ပါရာ. ၅၁၇) တပ္ပယောဂေပိ မဇ္ဈိမပုရိသပ္ပယောဂဿေဝ ဒဿနတော.

For the sake of proficiency in meaning in all formal recitations, herein, regarding the formal recitation for ordination, the meaning should be understood thus: ‘Suṇātu’ (Let him hear) is a third-person singular imperative expressing a command to hear. And although, because the Saṅgha which is being enjoined to the act of hearing is present, it should be spoken with the second-person ‘suṇāhi,’ nevertheless, the use of the third person is customary among grammarians in the presence of words like ‘bhavaṃ’ (Venerable Sir), ‘bhagavā’ (Blessed One), and ‘āyasmā’ (Venerable), just as in phrases like ‘May the Venerable Gotama consent to me,’ ‘Now is the time, Sugata, for the Blessed One to lay down a training rule for the disciples,’ ‘Venerable, depart,’ and ‘Let the Venerables hear me.’ Therefore, the third person is used here. Alternatively, this is said out of respect. For in matters requiring reverence, even when a second-person usage would arise, they employ a third-person usage out of respect, as seen in ‘May the Sugata teach the Dhamma,’ and so forth. Some, however, say that the third person is used here in anticipation of the words ‘bhante’ or ‘āvuso,’ but that is not sound, since even when those words are used, the use of the second person is seen, as in ‘Venerable, be my teacher,’ and ‘Come, friend Upāli, question this renunciant.’

မေတိ ယော သာဝေတိ, တဿ အတ္တနိဒ္ဒေသေ သာမိဝစနံ. ဘန္တေတိ အာလပနတ္ထေ ဝုဍ္ဎေသု သဂါရဝဝစနံ, ‘‘အာဝုသော’’တိ ပဒံ ပန နဝကေသု. တဒုဘယမ္ပိ နိပါတော ‘‘တုမှေ ဘန္တေ တုမှေ အာဝုသော’’တိ ဗဟူသုပိ သမာနရူပတ္တာ. သံဃောတိ အဝိသေသတော စတုဝဂ္ဂါဒိကေ ပကတတ္တပုဂ္ဂလသမူဟေ ဝတ္တတိ. ဣဓ ပန ပစ္စန္တိမေသု ဇနပဒေသု ပဉ္စဝဂ္ဂတော ပဋ္ဌာယ, မဇ္ဈိမေသု ဇနပဒေသု ဒသဝဂ္ဂတော ပဋ္ဌာယ သံဃောတိ ဂဟေတဗ္ဗော. တတြာယံ ပိဏ္ဍတ္ထော – ဘန္တေ, သံဃော မမ ဝစနံ သုဏာတူတိ. ဣဒဉ္စ နဝကတရေန ဝတ္တဗ္ဗဝစနံ. သစေ ပန အနုဿာဝကော သဗ္ဗေဟိ ဘိက္ခူဟိ ဝုဍ္ဎတရော ဟောတိ, ‘‘သုဏာတု မေ, အာဝုသော သံဃော’’တိ ဝတ္တဗ္ဗံ. သောပိ စေ ‘‘ဘန္တေ’’တိ ဝဒေယျ, နဝကတရော ဝါ ‘‘အာဝုသော’’တိ, ကမ္မကောပေါ နတ္ထိ. ကေစိ ပန ‘‘ဧကတ္ထ ‘အာဝုသော’တိ ဝတွာ အညတ္ထ ‘ဘန္တေ’တိ ဝုတ္တေပိ နတ္ထိ ဒေါသော ဥဘယေနပိ အာလပနဿ သိဇ္ဈနတော’’တိ ဝဒန္တိ.

'Me' is the genitive case used by the announcer in referring to himself. 'Bhante' is a respectful term of address for elders, used in the vocative sense, while the word 'āvuso' is for juniors. Both of these are indeclinable words, because they retain the same form even when addressing many, as in 'you, Venerables' and 'you, friends.' 'Saṅgha' generally refers to a group of ordinary individuals of four or more, without distinction. Here, however, in border regions, 'Saṅgha' is to be understood as beginning with a group of five, while in central regions, it begins with a group of ten. Herein, the summary meaning is: 'Venerable Sirs, may the Saṅgha hear my word.' And this is a statement to be made by a more junior monk. If, however, the announcer is more senior than all the other bhikkhus, he should say, 'Friends, may the Saṅgha hear me.' If he were to say 'Bhante,' or a more junior monk were to say 'Āvuso,' there is no spoiling of the formal act. Some, however, say, 'Even if “āvuso” is said in one place and “bhante” in another, there is no fault, since the address is accomplished by both.'

ဣဒါနိ ယမတ္ထံ ဉာပေတုကာမော ‘‘သုဏာတူ’’တိ သံဃံ သဝနေ နိယောဇေတိ, တံ ဉာပေန္တော ‘‘အယံ ဣတ္ထန္နာမော’’တိအာဒိမာဟ. တတ္ထ အယန္တိ ဥပသမ္ပဒါပေက္ခဿ ဟတ္ထပါသေ သန္နိဟိတဘာဝဒဿနံ, တေန စ ဟတ္ထပါသေ ဌိတဿေဝ ဥပသမ္ပဒါ ရုဟတီတိ သိဇ္ဈတိ ဟတ္ထပါသတော ဗဟိ ဌိတဿ ‘‘အယ’’န္တိ န ဝတ္တဗ္ဗတော. တေနေဝ အနုသာသကသမ္မုတိယံ သော ဟတ္ထပါသတော ဗဟိ ဌိတတ္တာ ‘‘အယ’’န္တိ န ဝုတ္တော, တသ္မာ [Pg.284] ဥပသမ္ပဒါပေက္ခော အနုပသမ္ပန္နော ဟတ္ထပါသေ ဌပေတဗ္ဗော. အယံ ဣတ္ထန္နာမောတိ အယံ-သဒ္ဒေါ စ အဝဿံ ပယုဇ္ဇိတဗ္ဗော, သော စ ဣမသ္မိံ ပဌမနာမပယောဂေ ဧဝါတိ ဂဟေတဗ္ဗံ. ‘‘ဣတ္ထန္နာမော’’တိ ဣဒံ အနိယမတော တဿ နာမဒဿနံ, ဥဘယေနပိ အယံ ဗုဒ္ဓရက္ခိတောတိအာဒိနာမံ ဒဿေတိ. ‘‘ဥပသမ္ပဒါပေက္ခော’’တိ ဘိန္နာဓိကရဏဝိသယေ ဗဟုဗ္ဗီဟိသမာသော, ဥပသမ္ပဒံ မေ သံဃော အပေက္ခမာနောတိ အတ္ထော. တဿ စ ဥပဇ္ဈာယတံ သမင်္ဂိဘာဝေန ဒဿေတုံ ‘‘ဣတ္ထန္နာမဿ အာယသ္မတော’’တိ ဝုတ္တံ. ဧတေန ‘‘အယံ ဗုဒ္ဓရက္ခိတော အာယသ္မတော ဓမ္မရက္ခိတဿ သဒ္ဓိဝိဟာရိကဘူတော ဥပသမ္ပဒါပေက္ခော’’တိ ဧဝမာဒိနာ နယေန နာမယောဇနာယ သဟ အတ္ထော ဒဿိတော. ဧတ္ထ စ ‘‘အာယသ္မတော’’တိ ပဒံ အဝတွာပိ ‘‘အယံ ဗုဒ္ဓရက္ခိတော ဓမ္မရက္ခိတဿ ဥပသမ္ပဒါပေက္ခော’’တိ ဝတ္တုံ ဝဋ္ဋတိ. တေနေဝ ပါဠိယံ ‘‘ဣတ္ထန္နာမေန ဥပဇ္ဈာယေနာ’’တိ ဧတ္ထ ‘‘အာယသ္မတော’’တိ ပဒံ န ဝုတ္တံ. ယဉ္စေတ္ထ ဝတ္တဗ္ဗံ, တံ ဟေဋ္ဌာ ဝုတ္တမေဝ.

Now, wishing to make known the matter for which he directs the Sangha to listen with the word ‘Suṇātu,’ he says, ‘This one, so-and-so,’ and so on. Here, the word ‘this’ indicates that the one desiring ordination is present within arm’s reach, and thereby it is established that ordination is valid only for one standing within arm’s reach, since ‘this’ cannot be said of someone standing outside that range. For the same reason, in the appointment of the instructor, the word ‘this’ is not used for someone standing outside arm’s reach. Therefore, the candidate for higher ordination, being not yet ordained, must be placed within arm’s reach. The word ‘ayaṃ’ (this) must certainly be used, and it should be understood that it is used only in this first mention of the name. ‘Itthannāmo’ (so-and-so) is an unspecified designation of that person’s name; both together indicate the name, such as ‘This Buddharakkhita,’ and so on. ‘Upasampadāpekkho’ (a candidate for higher ordination) is a bahubbīhi compound with a different referent, meaning ‘the Sangha is considering higher ordination for me.’ And to show his proper connection to his preceptor, it is said, ‘of the Venerable so-and-so.’ By this, the meaning is conveyed along with the proper way of connecting the names, as in: ‘This Buddharakkhita, the student of the Venerable Dhammarakkhita, is a candidate for higher ordination,’ and so on. Here, even without the word ‘āyasmato’ (Venerable), it is permissible to say, ‘This Buddharakkhita, the student of Dhammarakkhita, is a candidate for higher ordination.’ For this reason, in the Pali text, the phrase ‘by the preceptor so-and-so’ does not include the word ‘āyasmato’ (Venerable). Whatever needs to be said here has already been stated above.

နနု စေတ္ထ ဥပဇ္ဈာယောပိ ဥပသမ္ပဒါပေက္ခော ဝိယ ဟတ္ထပါသေ ဌိတော ဧဝ ဣစ္ဆိတဗ္ဗော, အထ ကသ္မာ ‘‘အယံ ဣတ္ထန္နာမော ဣမဿ ဣတ္ထန္နာမဿ ဥပသမ္ပဒါပေက္ခော’’တိ ဧဝံ ဥပဇ္ဈာယဿ နာမပရာမသနေပိ ဣဒံ-သဒ္ဒပ္ပယောဂေါ န ကတောတိ? နာယံ ဝိရောဓော ဥပဇ္ဈာယဿ အဘာဝေပိ ကမ္မကောပါဘာဝတော. ကေဝလဉှိ ကမ္မနိဗ္ဗတ္တိယာ သန္တပဒဝသေန အဝိဇ္ဇမာနဿပိ ဥပဇ္ဈာယဿ နာမကိတ္တနံ အနုပဇ္ဈာယဿ ဥပသမ္ပဒါဒီသုပိ ကရီယတိ, တသ္မာ ဥပဇ္ဈာယဿ အသန္နိဟိတာယပိ တပ္ပရာမသနမတ္တေနေဝ ကမ္မသိဒ္ဓိတော ‘‘ဣမဿာ’’တိ နိဒ္ဒိသိတုံ န ဝဋ္ဋတီတိ.

But should not the preceptor also be desired to be standing within arm’s reach, like the candidate for higher ordination? Then why is the word ‘this’ not used when referring to the preceptor’s name, as in ‘This so-and-so is a candidate for higher ordination from this so-and-so’? This is not a contradiction, because even in the absence of a preceptor, there is no invalidity of the act. For merely for the accomplishment of the act, the naming of even a non-existent preceptor is done, as if by way of an established term, even in ordinations without a preceptor. Therefore, even when the preceptor is not present, the act is accomplished simply by referring to him, and thus it is not proper to designate him as ‘of this one.’

ပရိသုဒ္ဓေါ အန္တရာယိကေဟိ ဓမ္မေဟီတိ အဘဗ္ဗတ္တာဒိကေဟိ ဥပသမ္ပဒါယ အဝတ္ထုကရေဟိ စေဝ ပဉ္စာဗာဓဟတ္ထစ္ဆိန္နာဒီဟိ အာပတ္တိကရေဟိ စ အန္တရာယိကသဘာဝေဟိ ပရိမုတ္တော. ဧဝံ ဝုတ္တေ [Pg.285] ဧဝ အာပတ္တိမတ္တကရေဟိ ပဉ္စာဗာဓာဒီဟိ အပရိမုတ္တဿပိ ဥပသမ္ပဒါ ရုဟတိ, နာညထာ. ပရိပုဏ္ဏဿ ပတ္တစီဝရန္တိ ပရိပုဏ္ဏမဿ ဥပသမ္ပဒါပေက္ခဿ ပတ္တစီဝရံ. ဧဝံ ဝုတ္တေ ဧဝ အပတ္တစီဝရဿပိ ဥပသမ္ပဒါ ရုဟတိ, နာညထာ. ဥပသမ္ပဒံ ယာစတီတိ ‘‘သံဃံ, ဘန္တေ, ဥပသမ္ပဒံ ယာစာမီ’’တိအာဒိနာ (မဟာဝ. ၁၂၆) ယာစာပိတဘာဝံ သန္ဓာယ ဝုတ္တံ. ဧဝံ တေန သံဃေ အယာစိတေပိ ‘‘ဣတ္ထန္နာမော သံဃံ ဥပသမ္ပဒံ ယာစတီ’’တိ ဝုတ္တေ ဧဝ ကမ္မံ အဝိပန္နံ ဟောတိ, နာညထာ. ဥပဇ္ဈာယေနာတိ ဥပဇ္ဈာယေန ကရဏဘူတေန, ဣတ္ထန္နာမံ ဥပဇ္ဈာယံ ကတွာ ကမ္မဘူတံ ဥပသမ္ပဒံ ဒါတုံ နိပ္ဖာဒေတုံ ကတ္တုဘူတံ သံဃံ ယာစတီတိ အတ္ထော. ယာစဓာတုနော ပန ဒွိကမ္မကတ္တာ ‘‘သံဃံ ဥပသမ္ပဒ’’န္တိ ဒွေ ကမ္မပဒါနိ ဝုတ္တာနိ.

‘Purified from obstructive qualities’ means being free from qualities of an obstructive nature, namely those that invalidate the basis for ordination, such as being an unfit person, and those that cause an offense, such as the five diseases, having a severed hand, and so on. When this is stated, higher ordination is valid even for one not free from those things that merely cause an offense, such as the five diseases; it cannot be otherwise. ‘His bowl and robes are complete’ means the bowl and robes of this candidate for higher ordination are complete. When this is stated, higher ordination is valid even for one without a bowl and robes; it cannot be otherwise. ‘He requests higher ordination’ is said with reference to his having been made to request it with the words, ‘Venerable sirs, I request higher ordination from the Sangha,’ and so on (Mahāvagga 126). Thus, even if he has not requested it from the Sangha, when it is said, ‘So-and-so requests higher ordination from the Sangha,’ the formal act is not spoiled; it cannot be otherwise. ‘By a preceptor’ means by the preceptor as the instrument; the meaning is that, having taken so-and-so as his preceptor, he requests the Sangha, the agent, to bestow and accomplish the higher ordination, the object. And since the root ‘yāc’ (to request) takes two objects, the two object-terms, ‘the Sangha’ and ‘higher ordination,’ are stated.

ယဒိ သံဃဿ ပတ္တကလ္လန္တိ ဧတ္ထ ပတ္တော ကာလော ဣမဿ ကမ္မဿာတိ ပတ္တကာလံ, အပလောကနာဒိစတုဗ္ဗိဓံ သံဃဂဏကမ္မံ, တဒေဝ သကတ္ထေ ယ-ပစ္စယေန ‘‘ပတ္တကလ္လ’’န္တိ ဝုစ္စတိ. ဣဓ ပန ဉတ္တိစတုတ္ထဥပသမ္ပဒါကမ္မံ အဓိပ္ပေတံ, တံ ကာတုံ သံဃဿ ပတ္တကလ္လံ ဇာတံ. ယဒီတိ အနုမတိဂဟဏဝသေန ကမ္မဿ ပတ္တကလ္လတံ ဉာပေတိ, ယော ဟိ ကောစိ တတ္ထ အပတ္တကလ္လတံ မညိဿတိ, သော ဝက္ခတိ. ဣမမေဝ ဟိ အတ္ထံ သန္ဓာယ အနုဿာဝနာသု ‘‘ယဿာယသ္မတော ခမတိ…ပေ… သော ဘာသေယျာ’’တိ (မဟာဝ. ၁၂၇) ဝုတ္တံ. တဒေတံ ပတ္တကလ္လံ ဝတ္ထုသမ္ပဒါ, အန္တရာယိကေဟိ ဓမ္မေဟိ စဿ ပရိသုဒ္ဓတာ, သီမာသမ္ပဒါ, ပရိသာသမ္ပဒါ, ပုဗ္ဗကိစ္စနိဋ္ဌာနန္တိ ဣမေဟိ ပဉ္စဟိ အင်္ဂေဟိ သင်္ဂဟိတံ.

Regarding the phrase ‘Yadi saṅghassa pattakallaṃ’ (If it is timely for the Sangha), here ‘pattakālaṃ’ means ‘the time for this act has come.’ The fourfold act of the Sangha or a group, beginning with proclamation, is itself called ‘pattakallaṃ’ with the suffix ‘-ya’ in its own sense. Here, however, the act of higher ordination by a motion and three announcements is intended; it has become timely for the Sangha to perform it. The word ‘yadi’ (if) indicates the timeliness of the act by way of seeking consent, for whoever there thinks it is not timely will speak up. Indeed, with this meaning in mind, it is said in the proclamations: ‘To whichever venerable one it is agreeable… he should speak’ (Mahāvagga 127). This timeliness is comprised of five factors: completeness of the basis, purity from obstructive conditions, completeness of the boundary, completeness of the assembly, and the completion of preliminary duties.

တတ္ထ ဝတ္ထုသမ္ပဒါ နာမ ယထာဝုတ္တေဟိ ဧကာဒသအဘဗ္ဗပုဂ္ဂလေဟိ စေဝ အန္တိမဝတ္ထုအဇ္ဈာပန္နေဟိ စ အညော ပရိပုဏ္ဏဝီသတိဝဿော အနုပသမ္ပန္နဘူတော မနုဿပုရိသော. ဧတသ္မိဉှိ ပုဂ္ဂလေ [Pg.286] သတိ ဧဝ ဣဒံ သံဃဿ ဥပသမ္ပဒါကမ္မံ ပတ္တကလ္လံ နာမ ဟောတိ, နာသတိ, ကတဉ္စ ကုပ္ပမေဝ ဟောတိ.

In this context, ‘completeness of the basis’ (vatthusampadā) means a human male who is not yet ordained, has completed twenty years of age, and is other than the eleven types of unfit individuals as previously described, and those who have committed a terminal offense. For only when such a person exists is this act of ordination by the Sangha called ‘timely’; if he does not exist, the act, even if performed, is invalid.

အန္တရာယိကေဟိ ဓမ္မေဟိ စဿ ပရိသုဒ္ဓတာ နာမ ယထာဝုတ္တဿေဝ ဥပသမ္ပဒါဝတ္ထုဘူတဿ ပုဂ္ဂလဿ ယေ ဣမေ ဘဂဝတာ ပဋိက္ခိတ္တာ ပဉ္စာဗာဓဖုဋ္ဌတာဒယော မာတာပိတူဟိ အနနုညာတတာပအယောသာနာ စေဝ ဟတ္ထစ္ဆိန္နာဒယော စ ဒေါသဓမ္မာ ကာရကသံဃဿ အာပတ္တာဒိအန္တရာယဟေတုတာယ ‘‘အန္တရာယိကာ’’တိ ဝုစ္စန္တိ, တေဟိ အန္တရာယိကေဟိ ဒေါသဓမ္မေဟိ ပရိမုတ္တတာ, ဣမိဿာ စ သတိ ဧဝ ဣဒံ ကမ္မံ ပတ္တကလ္လံ နာမ ဟောတိ, နာသတိ, ကတံ ပန ကမ္မံ သုကတမေဝ ဟောတိ ဌပေတွာ ဦနဝီသတိဝဿံ ပုဂ္ဂလံ.

‘Purity from obstructive conditions’ means the freedom of the individual who is the basis for higher ordination, as described, from those faulty conditions rejected by the Blessed One—such as being afflicted with the five diseases, lacking parental consent, and so on, up to being a runaway slave, and having severed limbs—which are called ‘obstructive’ because they are causes of offenses and other obstacles for the performing Sangha. And only when this purity exists is this act called ‘timely’; if it does not exist, the act, though performed, is nevertheless considered valid, except in the case of a person under twenty years of age.

သီမာသမ္ပဒါ ပန ဥပေါသထက္ခန္ဓကေ (မဟာဝ. ၁၃၈ အာဒယော) ဝက္ခမာနနယေန သဗ္ဗဒေါသရဟိတာယ ဗဒ္ဓါဗဒ္ဓဝသေနေဝ ဒုဝိဓာယ သီမာယ ဝသေန ဝေဒိတဗ္ဗာ. တာဒိသာယ ဟိ သီမာယ သတိ ဧဝ ဣဒံ ကမ္မံ ပတ္တကလ္လံ နာမ ဟောတိ, နာသတိ, ကတဉ္စ ကမ္မံ ဝိပဇ္ဇတိ.

The completeness of the boundary (sīmāsampadā), however, should be understood by way of the two kinds of boundary, bounded and unbounded, which are free from all faults, according to the method to be explained in the Uposatha Khandhaka (Mahāvagga 138 ff.). For only when such a boundary exists is this act called ‘timely’; if it does not exist, the act, even if performed, is invalid.

ပရိသာသမ္ပဒါ ပန ယေ ဣမေ ဥပသမ္ပဒါကမ္မဿ သဗ္ဗန္တိမေန ပရိစ္ဆေဒေန ကမ္မပ္ပတ္တာ ဒသဟိ ဝါ ပဉ္စဟိ ဝါ အနူနာပါရာဇိကံ အနာပန္နာ အနုက္ခိတ္တာ စ သမာနသံဝါသကာ ဘိက္ခူ, တေသံ ဧကသီမာယ ဟတ္ထပါသံ အဝိဇဟိတွာ ဌာနံ, ဆန္ဒာရဟာနဉ္စ ဆန္ဒဿ အာနယနံ, သမ္မုခီဘူတာနဉ္စ အပ္ပဋိကောသနံ, ဥပသမ္ပဒါပေက္ခရဟိတာနံ ဥပေါသထက္ခန္ဓကေ ပဋိက္ခိတ္တာနံ ဂဟဋ္ဌာဒိအနုပသမ္ပန္နာနဉ္စေဝ ပါရာဇိကုက္ခိတ္တကနာနာသံဝါသကဘိက္ခုနီနဉ္စ ဝဇ္ဇနီယပုဂ္ဂလာနံ သံဃဿ ဟတ္ထပါသေ အဘာဝေါ စာတိ ဣမေဟိ စတူဟိ အင်္ဂေဟိ သင်္ဂဟိတာ. ဧဝရူပါယ စ ပရိသာသမ္ပဒါယ သတိ ဧဝ ဣဒံ ပတ္တကလ္လံ နာမ ဟောတိ, နာသတိ. တတ္ထ ပုရိမာနံ တိဏ္ဏံ အင်္ဂါနံ အညတရဿပိ အဘာဝေ ကတံ ကမ္မံ ဝိပဇ္ဇတိ, န ပစ္ဆိမဿ.

The completeness of the assembly (parisāsampadā), however, is comprised of these four factors: (1) the presence of bhikkhus who are qualified for the act by the final determination—being not less than ten or five, not having committed a pārājika offense, not being under suspension, and being of the same communion—standing within a single boundary without leaving arm’s reach; (2) the conveying of consent from those who are entitled to give it; (3) the non-objection of those who are present; and (4) the absence within the Sangha’s arm’s reach of individuals to be avoided—such as those rejected in the Uposatha Khandhaka who are unfit for higher ordination, laypeople and other unordained persons, bhikkhunīs, those suspended for a pārājika offense, and those of a different communion. And only when such completeness of the assembly exists is this act called ‘timely’; if it does not, it is not. Among these, if any one of the first three factors is absent, the act, even if performed, is invalid; but this is not so in the case of the last factor.

ပုဗ္ဗကိစ္စနိဋ္ဌာနံ [Pg.287] နာမ ယာနိမာနိ ‘‘ပဌမံ ဥပဇ္ဈံ ဂါဟာပေတဗ္ဗော’’တိအာဒိနာ ပါဠိယံ (မဟာဝ. ၁၂၆) ဝုတ္တာနိ ‘‘ဥပဇ္ဈာဂါဟာပနံ, ပတ္တစီဝရာစိက္ခဏံ, တတော တံ ဟတ္ထပါသတော ဗဟိ ပေသေတွာ အနုသာသကသမ္မုတိကမ္မကရဏံ, သမ္မတေန စ ဂန္တွာ အနုသာသနံ, တေန စ ပဌမတရံ အာဂန္တွာ သံဃဿ ဉတ္တိံ ဉာပေတွာ ဥပသမ္ပဒါပေက္ခံ ‘အာဂစ္ဆာဟီ’တိ ဟတ္ထပါသေ ဧဝ အဗ္ဘာနံ, တေန ဘိက္ခူနံ ပါဒေ ဝန္ဒာပေတွာ ဥပသမ္ပဒါယာစာပနံ, တတော အန္တရာယိကဓမ္မပုစ္ဆကသမ္မုတိကမ္မကရဏံ, သမ္မတေန စ ပုစ္ဆန’’န္တိ ဣမာနိ အဋ္ဌ ပုဗ္ဗကိစ္စာနိ, တေသံ သဗ္ဗေသံ ယာထာဝတော ကရဏေန နိဋ္ဌာနံ. ဧတသ္မိဉ္စ ပုဗ္ဗကိစ္စနိဋ္ဌာပနေ သတိ ဧဝ ဣဒံ သံဃဿ ဥပသမ္ပဒါကမ္မံ ပတ္တကလ္လံ နာမ ဟောတိ, နာသတိ. ဧတေသု ပန ပုဗ္ဗကမ္မေသု အကတေသုပိ ကတံ ကမ္မံ ယထာဝုတ္တေသု ဝတ္ထုသမ္ပတ္တိအာဒီသု ဝိဇ္ဇမာနေသု အကုပ္ပမေဝ ဟောတိ. တဒေဝမေတ္ထ ပတ္တကလ္လံ ဣမေဟိ ပဉ္စဟိ အင်္ဂေဟိ သင်္ဂဟိတန္တိ ဝေဒိတဗ္ဗံ. ဣမိနာဝ နယေန ဟေဋ္ဌာ ဝုတ္တေသု, ဝက္ခမာနေသု စ သဗ္ဗေသု ကမ္မေသု ပတ္တကလ္လတာ ယထာရဟံ ယောဇေတွာ ဉာတဗ္ဗာ.

The completion of preliminary duties (pubbakiccaniṭṭhānaṃ) refers to the proper performance of all these eight preliminary duties mentioned in the Pāli text (Mahāvagga 126), beginning with 'first, a preceptor should be appointed': 1. the appointment of a preceptor; 2. the showing of the bowl and robes; 3. then, sending him outside arm's reach and performing the act to appoint an instructor; 4. going to the appointed one and receiving instruction; 5. by that one (the instructor), having returned first, informing the Saṅgha of the motion, and calling the ordination candidate, who is within arm's reach, with 'Come here'; 6. having him pay respects at the feet of the bhikkhus and requesting higher ordination; 7. then performing the act to appoint one to question about obstructive factors; and 8. the questioning by the appointed one. Only when this completion of preliminary duties is present is this act of higher ordination by the Saṅgha called 'properly prepared'; otherwise, it is not. However, even if these preliminary actions are not performed, if the act is done while the conditions for the basis, etc., as stated, are present, the act remains inviolable. Thus, it should be understood that 'properly prepared' here is encompassed by these five factors. In this same way, the proper preparation for all the acts mentioned before and those to be explained hereafter should be applied and understood as is fitting.

ဣတ္ထန္နာမံ ဥပသမ္ပာဒေယျာတိ ဥပသမ္ပဒါနိပ္ဖာဒနေန တံသမင်္ဂိံ ကရေယျ ကရောတူတိ ပတ္ထနာယံ, ဝိဓိမှိ ဝါ ဣဒံ ဒဋ္ဌဗ္ဗံ. ယထာ ဟိ ‘‘ဒေဝဒတ္တံ သုခါပေယျာ’’တိ ဝုတ္တေ သုခမဿ နိပ္ဖာဒေတွာ တံ သုခသမင်္ဂိနံ ကရေယျာတိ အတ္ထော ဟောတိ, ဧဝမိဓာပိ ဥပသမ္ပဒမဿ နိပ္ဖာဒေတွာ တံ ဥပသမ္ပဒါသမင်္ဂိနံ ကရေယျာတိ အတ္ထော. ပယောဇကဗျာပါရေ စေတံ. ယထာ သုခယန္တံ ကိဉ္စိ သုဒ္ဓကတ္တာရံ ကောစိ ဟေတုကတ္တာ သုခဟေတုနိပ္ဖာဒနေန သုခါပေယျာတိ ဝုစ္စတိ, ဧဝမိဓာပိ ဥပသမ္ပဇ္ဇန္တံ သုဒ္ဓကတ္တာရံ ပုဂ္ဂလံ ဟေတုကတ္တုဘူတော သံဃော ဥပသမ္ပဒါဟေတုနိပ္ဖာဒနေန ဥပသမ္ပာဒေယျာတိ ဝုတ္တော. ဧတေန စ သုခံ ဝိယ သုခဒါယကေန သံဃေန ပုဂ္ဂလဿ ဒီယမာနာ တထာပဝတ္တပရမတ္ထဓမ္မေ [Pg.288] ဥပါဒါယ အရိယဇနပညတ္တာ ဥပသမ္ပဒါ နာမ သမ္မုတိသစ္စတာ အတ္ထီတိ သမတ္ထိတံ ဟောတိ. ဧတ္ထ စ ‘‘ဣတ္ထန္နာမော သံဃံ ဥပသမ္ပဒံ ယာစတီ’’တိ (မဟာဝ. ၁၂၇) ဝုတ္တတ္တာ ပရိဝါသာဒီသု ဝိယ ယာစနာနုဂုဏံ ‘‘ဣတ္ထန္နာမဿ ဥပသမ္ပဒံ ဒဒေယျာ’’တိ အဝတွာ ‘‘ဣတ္ထန္နာမံ ဥပသမ္ပာဒေယျာ’’တိ ဝုတ္တတ္တာ ဣဒံ ဥပသမ္ပဒါကမ္မံ ဒါနေ အသင်္ဂဟေတွာ ကမ္မလက္ခဏေ ဧဝ သင်္ဂဟိတန္တိ ဒဋ္ဌဗ္ဗံ. ဣမိနာ နယေန ‘‘ဣတ္ထန္နာမံ ဥပသမ္ပာဒေတိ, ဥပသမ္ပန္နော သံဃေနာ’’တိ ဧတ္ထာပိ အတ္ထော ဝေဒိတဗ္ဗော. ကေဝလဉှိ တတ္ထ ဝတ္တမာနကာလအတီတကာလဝသေန, ဣဓ ပန အနာမဋ္ဌကာလဝသေနာတိ ဧတ္တကမေဝ ဝိသေသော.

'May he grant the higher ordination to so-and-so'—this should be understood as an expression of desire, meaning 'may he accomplish the higher ordination and make him endowed with it,' or alternatively, as a rule in the procedure. Just as when it is said, 'May he make Devadatta happy,' the meaning is that by producing happiness for him, he would make him endowed with happiness—so too here, by accomplishing the higher ordination for him, the meaning is that he would make him endowed with the higher ordination. This pertains to the function of the agent. Just as someone who is an agent is said to 'make happy' by producing the cause of happiness for another who is an agent, so too here, the Saṅgha, being the instigating agent, is said to 'grant the higher ordination' to the person undergoing ordination, who is the agent, by producing the cause of the higher ordination. And by this, it is established that, just as happiness is given to a person by a giver of happiness, so too there exists the higher ordination as a conventional truth, given to a person by the Saṅgha, designated by the noble ones in dependence on ultimate realities that have so arisen. Here, because it is said, 'So-and-so requests the Saṅgha for the higher ordination' (Mahāvagga 127), and because, unlike in the case of probation, etc., the phrase corresponding to the request, 'May the Saṅgha grant the higher ordination to so-and-so,' is not used, but rather 'May he grant the higher ordination to so-and-so,' it should be understood that this act of higher ordination is not included under giving but is included under the characteristic of an act. By this method, the meaning should also be understood in the phrases 'He grants the higher ordination to so-and-so,' and 'He is ordained by the Saṅgha.' The only difference is that there, the distinction is made by way of present and past tenses, whereas here it is by way of the general tense.

ဧသာ ဉတ္တီတိ ‘‘သံဃော ဉာပေတဗ္ဗော’’တိ ဝုတ္တဉာပနာ ဧသာ. ဣဒဉ္စ အနုဿာဝနာနမ္ပိ သဗ္ဘာဝသူစနတ္ထံ ဝုစ္စတိ. အဝဿဉ္စေတံ ဝတ္တဗ္ဗမေဝ. ဉတ္တိကမ္မေ ဧဝ တံ န ဝတ္တဗ္ဗံ. တတ္ထ ပန ယျ-ကာရေ ဝုတ္တမတ္တေ ဧဝ ဉတ္တိကမ္မံ နိဋ္ဌိတံ ဟောတီတိ ဒဋ္ဌဗ္ဗံ. ခမတီတိ ရုစ္စတိ. ဥပသမ္ပဒါတိ သံဃေန ဒီယမာနာ နိပ္ဖာဒိယမာနာ ဥပသမ္ပဒါ, ယဿ ခမတိ, သော တုဏှဿာတိ ယောဇနာ. တုဏှီတိ စ အကထနတ္ထေ နိပါတော, အကထနကော အဿ ဘဝေယျာတိ အတ္ထော. ခမတိ သံဃဿ ဣတ္ထန္နာမဿ ဥပသမ္ပဒါတိ ပကတေန သမ္ဗန္ဓော. တတ္ထ ကာရဏမာဟ ‘‘တသ္မာ တုဏှီ’’တိ. တတ္ထ ‘‘အာသီ’’တိ သေသော. ယသ္မာ ‘‘ယဿ နက္ခမတိ, သော ဘာသေယျာ’’တိ တိက္ခတ္တုံ ဝုစ္စမာနောပိ သံဃော တုဏှီ နိရဝေါ အဟောသိ, တသ္မာ ခမတိ သံဃဿာတိ အတ္ထော. ဧဝန္တိ ဣမိနာ ပကာရေန. တုဏှီဘာဝေနေဝေတံ သံဃဿ ရုစ္စနဘာဝံ ဓာရယာမိ, ဗုဇ္ဈာမိ ဇာနာမီတိ အတ္ထော. ဣတိ-သဒ္ဒေါ ပရိသမာပနတ္ထေ ကတော, သော စ ကမ္မဝါစာယ အနင်္ဂံ, တသ္မာ အနုဿာဝကေန ‘‘ဓာရယာမီ’’တိ ဧတ္ထ မိ-ကာရပရိယောသာနမေဝ ဝတွာ နိဋ္ဌပေတဗ္ဗံ, ဣတိ-သဒ္ဒေါ န ပယုဇ္ဇိတဗ္ဗောတိ ဒဋ္ဌဗ္ဗံ. ဣမိနာ နယေန သဗ္ဗကမ္မဝါစာနမတ္ထော ဝေဒိတဗ္ဗော.

'This is the motion'—this is the informing spoken of as 'The Saṅgha should be informed.' And this is said to indicate the true nature of the proclamations as well. And this must certainly be stated. It should not, however, be stated in the motion-act itself. There, it should be understood that the motion-act is completed as soon as the syllable '-yya' is uttered. 'Khamati' means 'it is agreeable.' 'Upasampadā' is the higher ordination being given and accomplished by the Saṅgha. The construction is: 'He to whom it is agreeable, let him be silent.' 'Tuṇhī' is a particle in the sense of not speaking; the meaning is 'he should be one who does not speak.' The connection with the original text is: 'The higher ordination of so-and-so is agreeable to the Saṅgha.' Therein, he states the reason: 'Therefore, silent.' There, 'was' (āsī) is to be supplied. Because, although it was said three times, 'He to whom it is not agreeable, let him speak,' the Saṅgha was silent and soundless, therefore the meaning is: 'It is agreeable to the Saṅgha.' 'Evaṃ' means 'in this manner.' The meaning is: 'By this very silence, I hold, understand, and know this agreement of the Saṅgha.' The word 'iti' is used for conclusion, and it is not a part of the formal announcement of the act. Therefore, it should be understood that the proclaimer should finish by stating only up to the final syllable 'mi' in 'dhārayāmi,' and the word 'iti' should not be used. In this way, the meaning of all formal act announcements should be understood.

ဧကပေါရိသာ [Pg.289] ဝါတိအာဒိ သတ္တာနံ သရီရဆာယံ ပါဒေဟိ မိနိတွာ ဇာနနပ္ပကာရဒဿနံ. ဆသတ္တပဒပရိမိတာ ဟိ ဆာယာ ‘‘ပေါရိသာ’’တိ ဝုစ္စတိ, ဣဒဉ္စ ဥတုပ္ပမာဏာစိက္ခဏာဒိ စ အာဂန္တုကေဟိ သဒ္ဓိံ ဝီမံသိတွာ ဝုဍ္ဎနဝဘာဝံ ဉတွာ ဝန္ဒနဝန္ဒာပနာဒိကရဏတ္ထံ ဝုတ္တံ. ဧတိ အာဂစ္ဆတိ, ဂစ္ဆတိ စာတိ ဥတု, သောဝ ပမီယတေ အနေန သံဝစ္ဆရန္တိ ပမာဏန္တိ အာဟ ‘‘ဥတုယေဝ ဥတုပ္ပမာဏ’’န္တိ. အပရိပုဏ္ဏာတိ ဥပသမ္ပဒါဒိဝသေန အပရိပုဏ္ဏာ. ယဒိ ဥတုဝေမဇ္ဈေ ဥပသမ္ပာဒိတော, တဒါ တသ္မိံ ဥတုမှိ အဝသိဋ္ဌဒိဝသာစိက္ခဏံ ဒိဝသဘာဂါစိက္ခဏန္တိ ဒဿေတိ. တေနာဟ ‘‘ယတ္တကေဟိ ဒိဝသေဟိ ယဿ ယော ဥတု အပရိပုဏ္ဏော, တေ ဒိဝသေ’’တိ. တတ္ထ ယဿ တင်္ခဏံ လဒ္ဓူပသမ္ပဒဿ ပုဂ္ဂလဿ သမ္ဗန္ဓီ ယော ဥတု ယတ္တကေဟိ ဒိဝသေဟိ အပရိပုဏ္ဏော, တေ ဒိဝသေတိ ယောဇနာ.

The phrase 'one person's height' and so on demonstrates the method of knowing the body-shadow of beings by measuring it with the feet. For a shadow limited to six or seven feet is called a 'porisā.' This, along with indicating the measure of the seasons and so on, is stated for the purpose of examining it together with newcomers, knowing their seniority or juniority, and performing acts like paying respects and causing others to pay respects. 'It comes (eti) and it goes (gacchati),' thus it is a season (utu). And that by which the year is measured is a 'measure' (pamāṇa); thus, he says, 'the season itself is the measure of the season.' 'Incomplete' means incomplete with respect to ordination and so on. If someone is ordained in the middle of a season, then he shows that the indication of the remaining days in that season is the indication of the part of the day. Therefore, it is said, 'for however many days a season is incomplete for someone, those days.' There, the construction is: for the individual who has received ordination at that moment, for however many days a season related to him is incomplete, those are the days.

ဆာယာဒိကမေဝ သဗ္ဗံ သင်္ဂဟေတွာ ဂါယိတဗ္ဗတော ကထေတဗ္ဗတော သင်္ဂီတီတိ အာဟ ‘‘ဣဒမေဝါ’’တိအာဒိ. တတ္ထ ဧကတော ကတွာ အာစိက္ခိတဗ္ဗံ. တွံ ကိံ လဘသီတိ တွံ ဥပသမ္ပာဒနကာလေ ကတရဝဿံ, ကတရဥတုဉ္စ လဘသိ, ကတရသ္မိံ တေ ဥပသမ္ပဒါ လဒ္ဓါတိ အတ္ထော. ဝဿန္တိ ဝဿာနဥတု, ဣဒဉ္စ သံဝစ္ဆရာစိက္ခဏံ ဝိနာ ဝုတ္တမ္ပိ န ဝိညာယတီတိ ဣမိနာ ဥတုအာစိက္ခဏေနေဝ သာသနဝဿေသု ဝါ ကလိယုဂဝဿာဒီသု ဝါ သဟဿိမေ ဝါ သတိမေ ဝါ အသုကဥတုံ လဘာမီတိ ဒဿိတန္တိ ဒဋ္ဌဗ္ဗံ. ဆာယာတိ ဣဒံ ပါဠိယံ အာဂတပဋိပါဋိံ သန္ဓာယ ဝုတ္တံ, ဝတ္တဗ္ဗကမ္မတော ပန ကလိယုဂဝဿာဒီသု သဗ္ဗဒေသပသိဒ္ဓေသု အသုကဝဿေ အသုကဥတုမှိ အသုကမာသေ အသုကကဏှေ ဝါ သုက္ကေ ဝါ ပက္ခေ အသုကေ တိထိဝါရဝိသေသယုတ္တေ ပုဗ္ဗဏှာဒိဒိဝသဘာဂေ ဧတ္တကေ ဆာယာပမာဏေ, နာဍိကာပမာဏေ ဝါ မယာ ဥပသမ္ပဒါ လဒ္ဓါတိ ဝဒေယျာသီတိ ဧဝံ အာစိက္ခိတဗ္ဗံ. ဣဒံ သုဋ္ဌု ဥဂ္ဂဟေတွာ အာဂန္တုကေဟိ [Pg.290] ဝုဍ္ဎပဋိပါဋိံ ဉတွာ ပဋိပဇ္ဇာဟီတိ ဝတ္တဗ္ဗံ. ဣတိ ဧတ္တကော ကထာမဂ္ဂေါ ဝိမတိဝိနောဒနိယံ အာဂတော. ဝဇိရဗုဒ္ဓိဋီကာနယော ပန ဧကစ္စော ဣဓေဝ သင်္ဂဟံ ဂတော, ဧကစ္စော အသန္နိဋ္ဌာနဝိနိစ္ဆယတ္တာ သံသယဟေတုကော ဟောတိ, တသ္မာ ဣဓ န ဂဟိတောတိ.

Because everything, including the shadow and so on, should be gathered and recited or spoken, it is called 'Saṅgīti' (recital); thus he says, 'this very thing,' etc. There, it should be explained collectively. 'What do you obtain?'—this means, at the time of ordination, which year (vassa), which season do you obtain, in which was your ordination obtained? 'Vassa' means the rainy season, and this, without an indication of the year, is not understood even if stated. Thus, it should be understood that by this very indication of the season, it is shown: 'I obtain such-and-such a season in the thousandth or hundredth year of the Dispensation, or of the Kaliyuga years, etc.' 'Shadow'—this is said with reference to the order that has come down in the Pāli text. However, from the point of view of the act of speaking, in the Kaliyuga years, etc., which are well-known in all countries, it should be explained thus: 'You should say: "In such-and-such a year, in such-and-such a season, in such-and-such a month, in the dark or bright fortnight, on a particular lunar day and weekday, in a part of the day such as the forenoon, when the measure of the shadow was such-and-such, or the measure of the water-clock was such-and-such, I obtained ordination."' It should be said: 'Having learned this well, and knowing the order of seniority with newcomers, you should practice accordingly.' Thus, this much of the path of discussion has come in the Vimativinodanī. As for the method of the Vajirabuddhiṭīkā, one part is included here, another part, due to its undecided nature, is a cause for doubt; therefore, it is not included here.

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha.

ဥပသမ္ပဒါဝိနိစ္ဆယကထာလင်္ကာရော.

The Adornment of the Discourse on the Determination of Higher Ordination.

၂၃. နိဿယဝိနိစ္ဆယကထာ

23. The Discourse on the Determination of Dependence.

၁၅၁. ဧဝံ ဥပသမ္ပဒါဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ နိဿယဝိနိစ္ဆယံ ကထေတုံ ‘‘နိဿယောတိ ဧတ္ထ ပနာ’’တိအာဒိမာဟ. တတ္ထ နိဿယနံ နိဿယော, သေဝနံ ဘဇနန္တျတ္ထော. နိပုဗ္ဗသိ သေဝါယန္တိ ဓာတု ဘာဝသာဓနော, န ‘‘နိဿာယ နံ ဝသတီတိ နိဿယော’’တိ ဣဓ ဝိယ အဝုတ္တကမ္မသာဓနော. တတ္ထ ဟိ သေဝိတဗ္ဗော ပုဂ္ဂလော လဗ္ဘတိ, ဣဓ ပန သေဝနကိရိယာတိ. ဣဒါနိ တံ နိဿယံ ပုစ္ဆာပုဗ္ဗင်္ဂမာယ ဝိဿဇ္ဇနာယ ဝိတ္ထာရတော ဌပေတုံ ‘‘ကေန ဒါတဗ္ဗော’’တိအာဒိမာဟ. တတ္ထ ကေန ဒါတဗ္ဗော, ကေန န ဒါတဗ္ဗောတိ နိဿယဒါယကံ ကတ္တာရံ ပုစ္ဆတိ, ကဿ ဒါတဗ္ဗော, ကဿ န ဒါတဗ္ဗောတိ နိဿယပဋိဂ္ဂါဟကံ သမ္ပဒါနံ, ကထံ ဂဟိတော ဟောတိ, ကထံ ပဋိပ္ပဿမ္ဘတီတိ ကာရဏံ, နိဿာယ ကေန ဝသိတဗ္ဗံ, ကေန န ဝသိတဗ္ဗန္တိ နိဿယပဋိပန္နကံ. တတော ပုစ္ဆာနုက္ကမေန ဝိဿဇ္ဇေတုံ ‘‘တတ္ထ’’တျာဒိမာဟ. န ကေဝလံ ဧတ္ထေဝ, အထ ခေါ နိဿယမုစ္စနင်္ဂေပိ ‘‘ဗျတ္တေနာ’’တိ အာဂတော.

151. Having explained the determination of higher ordination, now, to explain the determination of dependence, it is stated, beginning with 'Here, concerning dependence (nissayo)...' In this context, 'nissaya' means relying on; it has the meaning of service and association. The root 'si' preceded by 'ni', meaning 'to serve', forms a noun denoting an action (bhāvasādhano), not, as in the phrase 'nissāya naṃ vasatīti nissayo' ('one lives depending on him'), a noun denoting the object of the action. For in that case, a person to be served is obtained, but here it refers to the act of serving itself. Now, to set forth that dependence in detail by way of answers preceded by questions, it is stated, beginning with 'By whom should it be given?' Here, 'By whom should it be given, by whom should it not be given?' asks about the giver of dependence. 'To whom should it be given, to whom should it not be given?' asks about the recipient of dependence. 'How is it undertaken, how is it relinquished?' concerns the manner. 'Depending on whom should one live, depending on whom should one not live?' pertains to the one who has undertaken dependence. Then, to answer in the order of the questions, it is stated, beginning with 'In this case.' Not only here, but also in the section on the factors of release from dependence, the term 'by a competent one' appears.

တတ္ထ [Pg.291] ဧတ္ထ စ ကော ဝိသေသောတိ အာဟ ‘‘ဧတ္ထ စ ‘ဗျတ္တော’တိ ဣမိနာ ပရိသုပဋ္ဌာပကော ဗဟုဿုတော ဝေဒိတဗ္ဗော’’တိ. ဣဒါနိ ပရိသုပဋ္ဌာပကလက္ခဏံ ဒဿေတုံ ‘‘ပရိသုပဋ္ဌာပကေန ဟီ’’တိအာဒိမာဟ. တတ္ထ အဘိဝိနယေတိ သကလေ ဝိနယပိဋကေ. ဝိနေတုန္တိ သိက္ခာပေတုံ. ဒွေ ဝိဘင်္ဂါ ပဂုဏာ ဝါစုဂ္ဂတာ ကာတဗ္ဗာတိ ဣဒံ ပရိပုစ္ဆာဝသေန ဥဂ္ဂဏှနံ သန္ဓာယ ဝုတ္တန္တိ ဝဒန္တိ. ဧကဿ ပမုဋ္ဌံ, ဣတရေသံ ပဂုဏံ ဘဝေယျာတိ အာဟ ‘‘တီဟိ ဇနေဟိ သဒ္ဓိံ ပရိဝတ္တနက္ခမာ ကာတဗ္ဗာ’’တိ. အဘိဓမ္မေတိ နာမရူပပရိစ္ဆေဒေ. ဟေဋ္ဌိမာ ဝါ တယော ဝဂ္ဂါတိ မဟာဝဂ္ဂတော ဟေဋ္ဌာ သဂါထာဝဂ္ဂေါ နိဒါနဝဂ္ဂေါ ခန္ဓဝဂ္ဂေါတိ ဣမေ တယော ဝဂ္ဂါ. ‘‘ဓမ္မပဒမ္ပိ သဟ ဝတ္ထုနာ ဥဂ္ဂဟေတုံ ဝဋ္ဋတီ’’တိ မဟာပစ္စရိယံ ဝုတ္တတ္တာ ဇာတကဘာဏကေန သာဋ္ဌကထံ ဇာတကံ ဥဂ္ဂဟေတွာပိ ဓမ္မပဒံ သဟ ဝတ္ထုနာ ဥဂ္ဂဟေတဗ္ဗမေဝ.

What is the distinction between that context and this? It is said: 'Here, by this term "competent," a learned attendant of the assembly should be understood.' Now, to show the characteristics of one who attends to the assembly, it is stated, beginning with 'For by one who attends to the assembly...' In this context, 'in the higher Vinaya' means in the whole Vinaya Piṭaka. 'To train' means to instruct. 'The two Vibhaṅgas should be well-mastered and committed to memory'—this is said with reference to learning by way of questioning, they say. Should it be forgotten by one, it would be well-mastered by the others; thus it is said: 'They should be made capable of reciting in turn with three people.' 'In the higher Dhamma' means in the discrimination of name and form. 'Or the lower three sections' means the three sections below the Mahāvagga: the Sagāthāvagga, the Nidānavagga, and the Khandhavagga. 'It is proper to learn the Dhammapada along with its stories'—since this is stated in the Mahāpaccariya, even if a Jātaka reciter has learned the Jātaka with its commentary, the Dhammapada should still be learned along with its stories.

ပဉ္စဟိ ဘိက္ခဝေ အင်္ဂေဟိ သမန္နာဂတေနာတိအာဒီသု န သာမဏေရော ဥပဋ္ဌာပေတဗ္ဗောတိ ဥပဇ္ဈာယေန ဟုတွာ သာမဏေရော န ဥပဋ္ဌာပေတဗ္ဗော. အသေက္ခေန သီလက္ခန္ဓေနာတိ အသေက္ခဿ သီလက္ခန္ဓောပိ အသေက္ခော သီလက္ခန္ဓော နာမ. အသေက္ခဿ အယန္တိ ဟိ အသေက္ခော, သီလက္ခန္ဓော. ဧဝံ သဗ္ဗတ္ထ. ဧဝဉ္စ ကတွာ ဝိမုတ္တိဉာဏဒဿနသင်္ခါတဿ ပစ္စဝေက္ခဏဉာဏဿပိ ဝသေန အပေက္ခိတွာ ဥပ္ပန္နာ အယံ ကထာ. အသေက္ခသီလန္တိ စ န အဂ္ဂဖလသီလမေဝ အဓိပ္ပေတံ, အထ ခေါ ယံ ကိဉ္စိ အသေက္ခသန္တာနေ ပဝတ္တသီလံ လောကိယလောကုတ္တရမိဿကဿ သီလဿ ဣဓာဓိပ္ပေတတ္တာ. သမာဓိက္ခန္ဓာဒီသုပိ ဝိမုတ္တိက္ခန္ဓပရိယောသာနေသု အယမေဝ နယော, တသ္မာ ယထာ သီလသမာဓိပညာက္ခန္ဓာ လောကိယမိဿကာ ကထိတာ, ဧဝံ ဝိမုတ္တိက္ခန္ဓောပီတိ တဒင်္ဂဝိမုတ္တိအာဒယောပိ ဝေဒိတဗ္ဗာ, န ပဋိပ္ပဿဒ္ဓိဝိမုတ္တိ ဧဝ. ဝိမုတ္တိဉာဏဒဿနံ ပန လောကိယမေဝ. တေနေဝ သံယုတ္တနိကာယဋ္ဌကထာယံ (သံ.နိ. အဋ္ဌ. ၁.၁.၁၃၅) ဝုတ္တံ ‘‘ပုရိမေဟိ [Pg.292] စတူဟိ ပဒေဟိ လောကိယလောကုတ္တရသီလသမာဓိပညာဝိမုတ္တိယော ကထိတာ, ဝိမုတ္တိဉာဏဒဿနံ ပစ္စဝေက္ခဏဉာဏံ ဟောတိ, တံ လောကိယမေဝါ’’တိ.

In passages such as 'by one endowed with five qualities, O monks...', it means that a novice should not be caused to attend; that is, having become a preceptor, one should not allow a novice to attend upon oneself. 'By the aggregate of virtue of a non-learner' means that the aggregate of virtue of a non-learner is indeed called the aggregate of virtue of a non-learner. For this is the aggregate of virtue of a non-learner. Thus it is in all cases. And so, this discussion arises having been considered also in terms of the knowledge of reviewing, which is reckoned as the knowledge and vision of liberation. And 'the virtue of a non-learner' does not refer solely to the virtue of the highest fruition, but rather any virtue occurring in the continuum of a non-learner, because here, virtue that is a mixture of mundane and supramundane is intended. This same method applies to the aggregates of concentration and so on, up to the aggregate of liberation. Therefore, just as the aggregates of virtue, concentration, and wisdom are spoken of as mixed with the mundane, so too should the aggregate of liberation—including liberation by substitution of opposites and so on—be understood, and not only liberation by tranquillization. The knowledge and vision of liberation, however, is purely mundane. Thus, it is stated in the commentary to the Saṃyutta Nikāya (Saṃ. Ni. Aṭṭha. 1.1.135): 'By the first four terms, the virtues, concentrations, wisdoms, and liberations, both mundane and supramundane, are spoken of. The knowledge and vision of liberation is the knowledge of reviewing, and that is purely mundane.'

အဿဒ္ဓေါတိအာဒီသု တီသု ဝတ္ထူသု သဒ္ဓါ ဧတဿ နတ္ထီတိ အဿဒ္ဓေါ. နတ္ထိ ဧတဿ ဟိရီတိ အဟိရိကော, အကုသလသမာပတ္တိယာ အဇိဂုစ္ဆမာနဿေတံ အဓိဝစနံ. န ဩတ္တပ္ပတီတိ အနောတ္တပ္ပီ, အကုသလသမာပတ္တိယာ န ဘာယတီတိ ဝုတ္တံ ဟောတိ. ကုစ္ဆိတံ သီဒတီတိ ကုသီတော, ဟီနဝီရိယဿေတံ အဓိဝစနံ. အာရဒ္ဓံ ဝီရိယံ ဧတဿာတိ အာရဒ္ဓဝီရိယော, သမ္မပ္ပဓာနယုတ္တဿေတံ အဓိဝစနံ. မုဋ္ဌာ သတိ ဧတဿာတိ မုဋ္ဌဿတီ, နဋ္ဌဿတီတိ ဝုတ္တံ ဟောတိ. ဥပဋ္ဌိတာ သတိ ဧတဿာတိ ဥပဋ္ဌိတဿတီ, နိစ္စံ အာရမ္မဏာဘိမုခပဝတ္တသတိဿေတံ အဓိဝစနံ.

In the three instances of 'faithless' and so on: 'He has no faith' (saddhā etassa natthi), thus he is 'faithless' (assaddho). 'He has no shame' (natthi etassa hirī), thus he is 'shameless' (ahiriko); this is a term for one who does not feel disgust at the attainment of unwholesome states. 'He has no moral dread' (na ottappati), thus he is 'without moral dread' (anottappī); this means he does not fear the attainment of unwholesome states. 'He sinks in a blameworthy way' (kucchitaṃ sīdati), thus he is 'lazy' (kusīto); this is a term for one of weak energy. 'His energy is aroused' (āraddhaṃ vīriyaṃ etassa), thus he is 'energetic' (āraddhavīriyo); this is a term for one endowed with right exertion. 'His mindfulness is forgotten' (muṭṭhā sati etassa), thus he is 'unmindful' (muṭṭhassatī); this means his mindfulness is lost. 'His mindfulness is established' (upaṭṭhitā sati etassa), thus he is 'established in mindfulness' (upaṭṭhitassatī); this is a term for one whose mindfulness constantly proceeds directed towards its object.

အဓိသီလေ သီလဝိပန္နော စ အဇ္ဈာစာရေ အာစာရဝိပန္နော စ အာပဇ္ဇိတွာ အဝုဋ္ဌိတော အဓိပ္ပေတော. သဿတုစ္ဆေဒသင်္ခါတံ အန္တံ ဂဏှာတိ, ဂါဟယတီတိ ဝါ အန္တဂ္ဂါဟိကာ, မိစ္ဆာဒိဋ္ဌိ. ပုရိမာနိ ဒွေ ပဒါနီတိ ‘‘န ပဋိဗလော ဟောတိ အန္တေဝါသိံ ဝါ သဒ္ဓိဝိဟာရိံ ဝါ ဂိလာနံ ဥပဋ္ဌာတုံ ဝါ ဥပဋ္ဌာပေတုံ ဝါ, အနဘိရတံ ဝူပကာသေတုံ ဝါ ဝူပကာသာပေတုံ ဝါ’’တိ ဣမာနိ ဒွေ ပဒါနိ.

One who is corrupt in virtue with regard to higher morality, and corrupt in conduct with regard to proper conduct, having fallen into an offense and not having risen from it, is intended. 'It grasps the extreme reckoned as eternalism and annihilation,' or 'causes others to grasp it,' hence it is 'a grasper of extremes' (antaggāhikā); this is wrong view. The first two phrases are: 'He is not capable of attending to a sick pupil or co-resident, nor of arranging for their care; nor of reassuring one who is discontented, nor of arranging for them to be reassured'—these are the two phrases.

အဘိ ဝိသိဋ္ဌော ဥတ္တမော သမာစာရော အဘိသမာစာရော, အဘိသမာစာရောဝ အာဘိသမာစာရိကောတိ စ သိက္ခိတဗ္ဗတော သိက္ခာတိ စ အာဘိသမာစာရိကသိက္ခာ. အဘိသမာစာရံ ဝါ အာရဗ္ဘ ပညတ္တာ သိက္ခာ အာဘိသမာစာရိကသိက္ခာ, ခန္ဓကဝတ္တပရိယာပန္နသိက္ခာယေတံ အဓိဝစနံ. မဂ္ဂဗြဟ္မစရိယဿ အာဒိဘူတာတိ အာဒိဗြဟ္မစရိယကာ, ဥဘတောဝိဘင်္ဂပရိယာပန္နသိက္ခာယေတံ အဓိဝစနံ. တေနေဝ ‘‘ဥဘတောဝိဘင်္ဂပရိယာပန္နံ [Pg.293] ဝါ အာဒိဗြဟ္မစရိယကံ, ခန္ဓကဝတ္တပရိယာပန္နံ အာဘိသမာစာရိက’’န္တိ ဝိသုဒ္ဓိမဂ္ဂေ (ဝိသုဒ္ဓိ. ၁.၁၁) ဝုတ္တံ, တသ္မာ သေက္ခပဏ္ဏတ္တိယန္တိ ဧတ္ထ သိက္ခိတဗ္ဗတော သေက္ခာ, ဘဂဝတာ ပညတ္တတ္တာ ပဏ္ဏတ္တိ, သဗ္ဗာပိ ဥဘတောဝိဘင်္ဂပရိယာပန္နာ သိက္ခာပဒပဏ္ဏတ္တိ ‘‘သေက္ခပဏ္ဏတ္တီ’’တိ ဝုတ္တာတိ ဂဟေတဗ္ဗံ. တေနေဝ ဂဏ္ဌိပဒေပိ ဝုတ္တံ ‘‘သေက္ခပဏ္ဏတ္တိယန္တိ ပါရာဇိကမာဒိံ ကတွာ သိက္ခိတဗ္ဗသိက္ခာပဒပညတ္တိယ’’န္တိ. သေသမေတ္ထ ဥတ္တာနတ္ထမေဝါတိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၈၄).

'Exceedingly distinguished, supreme conduct' is abhisamācāra. Abhisamācāra itself is ābhisamācārika; and because it is to be trained in (sikkhitabbato), it is a training (sikkhā); thus it is ābhisamācārikasikkhā. Or, the training prescribed concerning abhisamācāra is ābhisamācārikasikkhā; this is a term for the training included in the duties of the Khandhakas. 'Because it is the beginning of the holy life of the path,' it is ādibrahmacariyakā; this is a term for the training included in both Vibhaṅgas. Thus, in the Visuddhimagga (Visuddhi. 1.11), it is said: 'What is included in both Vibhaṅgas is ādibrahmacariyakaṃ; what is included in the duties of the Khandhakas is ābhisamācārikaṃ.' Therefore, regarding 'sekkhapaṇṇatti,' 'sekkhā' is so called because it is to be trained in, and 'paṇṇatti' because it has been prescribed by the Blessed One. It should be understood that all the prescribed training rules included in both Vibhaṅgas are called 'sekkhapaṇṇatti.' Thus, it is also stated in the Gaṇṭhipada: 'Sekkhapaṇṇatti means the prescribed training rules that are to be trained in, beginning with the pārājikas.' The rest here is of clear meaning—so it is in the Sāratthadīpanī (Sārattha. ṭī. Mahāvagga 3.84).

ဥပဇ္ဈာယာစရိယကထာယံ န သာမဏေရော ဥပဋ္ဌာပေတဗ္ဗောတိ ဥပဇ္ဈာယေန ဟုတွာ န ပဗ္ဗာဇေတဗ္ဗော. အသေက္ခဿ အယန္တိ အသေက္ခော, လောကိယလောကုတ္တရော သီလက္ခန္ဓော. အန္တဂ္ဂါဟိကာယာတိ သဿတုစ္ဆေဒကောဋ္ဌာသဂ္ဂါဟိကာယ. ပစ္ဆိမာနိ ဒွေတိ အပ္ပဿုတော ဟောတိ, ဒုပ္ပညော ဟောတီတိ ဣမာနိ ဒွေ အင်္ဂါနိ. ပစ္ဆိမာနိ တီဏီတိ န ပဋိဗလော ဥပ္ပန္နံ ကုက္ကုစ္စံ ဓမ္မတော ဝိနောဒေတုံ, အာပတ္တိံ န ဇာနာတိ, အာပတ္တိဝုဋ္ဌာနံ န ဇာနာတီတိ ဣမာနိ တီဏိ. ကုက္ကုစ္စဿ ဟိ ပါဠိအဋ္ဌကထာနယသင်္ခါတဓမ္မတော ဝိနောဒေတုံ အပ္ပဋိဗလတာ နာမ အဗျတ္တတ္တာ ဧဝ ဟောတီတိ သာပိ အာပတ္တိအင်္ဂမေဝ ဝုတ္တာ.

In the discussion of preceptors and teachers, 'a novice should not be caused to attend' means that having become a preceptor, one should not give the going forth to a novice. 'Of the non-learner' means the non-learner's aggregate of virtue, which is mundane and supramundane. 'By a grasper of extremes' means by one who grasps the positions of eternalism and annihilation. 'The last two' refers to these two factors: he is unlearned, and he is unwise. 'The last three' refers to these three: he is not capable of dispelling arisen remorse according to the Dhamma; he does not know an offense; and he does not know how to rise from an offense. For the inability to dispel remorse according to the Dhamma—reckoned as the method of the Pāli and its commentaries—is indeed due to incompetence; thus, that too is spoken of as a factor relating to offense.

အဘိ ဝိသိဋ္ဌော ဥတ္တမော သမာစာရော အဘိသမာစာရော, ဝတ္တပ္ပဋိပတ္တိသီလံ, တံ အာရဗ္ဘ ပညတ္တာ ခန္ဓကသိက္ခာပဒသင်္ခါတာ သိက္ခာ အာဘိသမာစာရိကာ. သိက္ခာပဒမ္ပိ ဟိ တဒတ္ထပရိပူရဏတ္ထိကေဟိ ဥဂ္ဂဟဏာဒိဝသေန သိက္ခိတဗ္ဗတော သိက္ခာတိ ဝုစ္စတိ. မဂ္ဂဗြဟ္မစရိယဿ အာဒိဘူတာ ကာရဏဘူတာ အာဒိဗြဟ္မစရိယကာ, ဥဘတောဝိဘင်္ဂပရိယာပန္နသိက္ခာပဒံ. တေနေဝေတ္ထ ဝိသုဒ္ဓိမဂ္ဂေပိ (ဝိသုဒ္ဓိ. ၁.၁၁) ‘‘ဥဘတောဝိဘင်္ဂပရိယာပန္နံ သိက္ခာပဒံ အာဒိဗြဟ္မစရိယကံ, ခန္ဓကဝတ္တပရိယာပန္နံ အာဘိသမာစာရိက’’န္တိ ဝုတ္တံ, တသ္မာ သေက္ခပဏ္ဏတ္တိယန္တိ ဧတ္ထ သိက္ခိတဗ္ဗတော သေက္ခာ, ဘဂဝတာဝ [Pg.294] ပညတ္တတ္တာ ပညတ္တိ. သဗ္ဗာပိ ဥဘတောဝိဘင်္ဂပရိယာပန္နာ သိက္ခာပဒပဏ္ဏတ္တိ ‘‘သေက္ခပဏ္ဏတ္တီ’’တိ ဝုတ္တာတိ ဂဟေတဗ္ဗံ. နာမရူပပရိစ္ဆေဒေတိ ဧတ္ထ ကုသလတ္တိကာဒီဟိ ဝုတ္တံ ဇာတိဘူမိပုဂ္ဂလသမ္ပယောဂဝတ္ထာရမ္မဏကမ္မဒွါရလက္ခဏရသာဒိဘေဒေဟိ ဝေဒနာက္ခန္ဓာဒိစတုဗ္ဗိဓံ သနိဗ္ဗာနံ နာမံ, ဘူတောပါဒါယဘေဒံ ရူပဉ္စ ပရိစ္ဆိန္ဒိတွာ ဇာနနပညာ, တပ္ပကာသကော စ ဂန္ထော နာမရူပပရိစ္ဆေဒေါ နာမ. ဣမိနာ အဘိဓမ္မတ္ထကုသလေန ဘဝိတဗ္ဗန္တိ ဒဿေတိ. သိက္ခာပေတုန္တိ ဥဂ္ဂဏှာပေတုန္တိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၈၄) ဝုတ္တံ.

'Exceedingly distinguished, supreme conduct' is abhisamācāra, which is the morality of duties and practices. The training prescribed concerning that, reckoned as the Khandhaka training rules, is ābhisamācārikā. Indeed, a training precept (sikkhāpada) is called 'training' (sikkhā) because it must be learned through study and other means by those desirous of fulfilling its purpose. The initial cause and foundation of the holy life of the path is ādibrahmacariya, which is the training precept included in both Vibhaṅgas. Therefore, in the Visuddhimagga (Visuddhi. 1.11), it is said: 'The training precept included in both Vibhaṅgas is ādibrahmacariya, while that pertaining to the Khandhakas and duties is ābhisamācārika.' Thus, in the term 'sekkhapaṇṇatti', 'sekkhā' refers to that which is to be trained in, and 'paññatti' refers to that which has been laid down, because it was laid down by the Blessed One. It should be understood that all the prescribed training precepts included in both Vibhaṅgas are called 'sekkhapaṇṇatti'. The 'discrimination of name and form' (nāmarūpapariccheda) here refers to the wisdom that distinguishes name (nāma)—the fourfold classification, such as the feeling aggregate, etc., that are explained in terms of the wholesome triad, etc., according to differences of birth, plane, person, association, base, object, action, door, characteristic, function, etc., including Nibbāna—and form (rūpa)—distinguishing between the primary elements and derived form. The wisdom that discerns this, and the text that explains it, are called the 'discrimination of name and form.' This shows that one should become skilled in the meaning of the Abhidhamma. 'To train' (sikkhāpeti) means 'to cause to learn' (uggaṇhāpeti), as is said in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.84).

၁၅၃. အာယသ္မတော နိဿာယ ဝစ္ဆာမီတိ ဧတ္ထ အာယသ္မတောတိ ဥပယောဂတ္ထေ သာမိဝစနံ, အာယသ္မန္တံ နိဿာယ ဝသိဿာမီတိ အတ္ထော. ယံ ပန ဝုတ္တံ သမန္တပါသာဒိကာယံ (မဟာဝ. အဋ္ဌ. ၇၆) ‘‘ဗျတ္တော…ပေ… ဝုတ္တလက္ခဏောယေဝါ’’တိ, တံ ပရိသူပဋ္ဌာကဗဟုဿုတံ သန္ဓာယ ဝဒတိ. ပဗ္ဗဇ္ဇာဥပသမ္ပဒဓမ္မန္တေဝါသိကေဟိ ပန…ပေ… တာဝ ဝတ္တံ ကာတဗ္ဗန္တိ ပဗ္ဗဇ္ဇာစရိယဥပသမ္ပဒါစရိယဓမ္မာစရိယာနံ ဧတေဟိ ယထာဝုတ္တဝတ္တံ ကာတဗ္ဗံ. တတ္ထ ယေန သိက္ခာပဒါနိ ဒိန္နာနိ, အယံ ပဗ္ဗဇ္ဇာစရိယော. ယေန ဥပသမ္ပဒကမ္မဝါစာ ဝုတ္တာ, အယံ ဥပသမ္ပဒါစရိယော. ယော ဥဒ္ဒေသံ ဝါ ပရိပုစ္ဆံ ဝါ ဒေတိ, အယံ ဓမ္မာစရိယောတိ ဝေဒိတဗ္ဗံ. သေသမေတ္ထ ဥတ္တာနတ္ထမေဝ.

153. In the phrase 'Āyasmato nissāya vacchāmi,' the word 'āyasmato' is a genitive used in the sense of relation, meaning 'Āyasmantaṃ nissāya vasissāmi' (I will dwell relying on the Venerable One). As for what is stated in the Samantapāsādikā (Mahāva. Aṭṭha. 76), 'byatto…pe… vuttalakkhaṇoyevā,' this is said with reference to a learned monk who attends upon the assembly. Regarding novices, the fully ordained, and students of the Dhamma… the duty should be performed for the preceptor of the going forth (pabbajjācariya), the preceptor of the higher ordination (upasampadācariya), and the Dhamma teacher (dhammācariya), in accordance with what has been stated. Here, the one by whom the training precepts are given is the preceptor of the going forth. The one by whom the formal act of ordination is recited is the preceptor of the higher ordination. The one who gives instruction or asks questions is to be understood as the Dhamma teacher. The rest here is clear in meaning.

၁၅၄. နိဿယပဋိပ္ပဿဒ္ဓိကထာယံ ဒိသံ ဂတောတိ ပုန အာဂန္တုကာမော, အနာဂန္တုကာမော ဝါ ဟုတွာ ဝါသတ္ထာယ ကဉ္စိ ဒိသံ ဂတော. ဘိက္ခုဿ သဘာဂတန္တိ ပေသလဘာဝံ. ဩလောကေတွာတိ ဥပပရိက္ခိတွာ. ဝိဗ္ဘန္တေ…ပေ… တတ္ထ ဂန္တဗ္ဗန္တိ ဧတ္ထ ‘‘သစေ ကေနစိ ကရဏီယေန တဒဟေဝ ဂန္တုံ အသက္ကောန္တော ‘ကတိပါဟေန ဂမိဿာမီ’တိ ဂမနေ သဥဿာဟော ဟောတိ, ရက္ခတီ’’တိ ဝဒန္တိ. မာ ဣဓ ပဋိက္ကမီတိ မာ [Pg.295] ဣဓ ပဝိသိ. တတြေဝ ဝသိတဗ္ဗန္တိ တတ္ထေဝ နိဿယံ ဂဟေတွာ ဝသိတဗ္ဗံ. တံယေဝ ဝိဟာရံ…ပေ… ဝသိတုံ ဝဋ္ဋတီတိ ဧတ္ထ ဥပဇ္ဈာယေန ပရိစ္စတ္တတ္တာ ဥပဇ္ဈာယသမောဓာနပရိဟာရော နတ္ထိ, တသ္မာ ဥပဇ္ဈာယသမောဓာနဂတဿပိ အာစရိယဿ သန္တိကေ ဂဟိတနိဿယော န ပဋိပ္ပဿမ္ဘတိ.

154. In the discussion on the relinquishment of dependence, 'gone to a region' means having gone to some region for the sake of dwelling, with or without the intention to return. 'Congeniality with the monk' refers to amiability. 'Having looked around' means having investigated. Regarding 'Having dispersed… should go there,' here it is said: 'If, due to some duty, one is unable to go on that very day, but is resolved to go, thinking, “I will go in a few days,” the dependence is protected.' 'Do not retreat here' means do not enter here. 'One should dwell right there' means one should take dependence and dwell right there. Regarding 'it is proper to dwell in that very monastery…,' here, because one has been abandoned by the preceptor, the possibility of reconciliation with the preceptor is not precluded. Therefore, even for one who has gone to reconcile with the preceptor, the dependence taken in the teacher’s presence is not relinquished.

အာစရိယမှာ နိဿယပဋိပ္ပဿဒ္ဓီသု အာစရိယော ပက္ကန္တော ဝါ ဟောတီတိ ဧတ္ထ ‘‘ပက္ကန္တောတိ ဒိသံ ဂတော’’တိအာဒိနာ ဥပဇ္ဈာယဿ ပက္ကမနေ ယော ဝိနိစ္ဆယော ဝုတ္တော, သော တတ္ထ ဝုတ္တနယေနေဝ ဣဓာပိ သက္ကာ ဝိညာတုန္တိ တံ အဝတွာ ‘‘ကောစိ အာစရိယော အာပုစ္ဆိတွာ ပက္ကမတီ’’တိအာဒိနာ အညောယေဝ နယော အာရဒ္ဓေါ. အယဉ္စ နယော ဥပဇ္ဈာယပက္ကမနေပိ ဝေဒိတဗ္ဗောယေဝ. ဤဒိသေသု ဟိ ဌာနေသု ဧကတ္ထဝုတ္တလက္ခဏံ အညတ္ထာပိ ဒဋ္ဌဗ္ဗံ. သစေ ဒွေ လေဍ္ဍုပါတေ အတိက္ကမိတွာ နိဝတ္တတိ, ပဋိပ္ပဿဒ္ဓေါ ဟောတီတိ ဧတ္ထ ဧတ္တာဝတာ ဒိသာပက္ကန္တော နာမ ဟောတီတိ အန္တေဝါသိကေ အနိက္ခိတ္တဓုရေပိ နိဿယော ပဋိပ္ပဿမ္ဘတိ. အာစရိယုပဇ္ဈာယာ ဒွေ လေဍ္ဍုပါတေ အတိက္ကမ္မ အညသ္မိံ ဝိဟာရေ ဝသန္တီတိ ဗဟိဥပစာရသီမာယံ အန္တေဝါသိကသဒ္ဓိဝိဟာရိကာနံ ဝသနဋ္ဌာနတော ဒွေ လေဍ္ဍုပါတေ အတိက္ကမ္မ အညသ္မိံ သေနာသနေ ဝသန္တိ, အန္တောဥပစာရသီမာယံ ပန ဒွေ လေဍ္ဍုပါတေ အတိက္ကမိတွာပိ ဝသတော နိဿယော န ပဋိပ္ပဿမ္ဘတိ. ‘‘သစေပိ အာစရိယော မုဉ္စိတုကာမောဝ ဟုတွာ နိဿယပဏာမနာယ ပဏာမေတီ’’တိအာဒိ သဗ္ဗံ ဥပဇ္ဈာယဿ အာဏတ္တိယမ္ပိ ဝေဒိတဗ္ဗန္တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၈၃) ဝုတ္တံ.

Regarding the cessation of dependence on a teacher: Concerning 'the teacher has departed,' the determination stated for a preceptor's departure—'departed means gone to a region,' etc.—can be understood to apply here by the same method. Without stating that, a different method is introduced: 'a certain teacher departs after taking leave,' etc. This method should also be understood in the case of a preceptor's departure, for in such cases, a principle stated in one place should be seen to apply elsewhere. Regarding 'If he goes beyond two clod-throws and returns, it is relinquished,' here, by that much he is considered to have 'departed to a region,' so that even if the student has not relinquished his duties, the dependence is relinquished. 'The teacher and preceptor, having gone beyond two clod-throws, reside in another monastery' means that, being outside the outer precinct, they reside in another lodging beyond two clod-throws from the dwelling place of the student or co-resident. Within the inner precinct, however, even if one resides beyond two clod-throws, dependence is not relinquished. 'Even if the teacher, wishing to release him, dismisses him by a formal act of relinquishing dependence,' etc.—all this should be understood to apply also to the preceptor's instruction, as stated in the Sāratthadīpanī (Sārattha-ṭīkā, Mahāvagga 3.83).

၁၅၃. သာဟူတိ သာဓု သုန္ဒရံ. လဟူတိ အဂရု, သုဘရတာတိ အတ္ထော. ဩပါယိကန္တိ ဥပါယပဋိသံယုတ္တံ, ဧဝံ ပဋိပဇ္ဇနံ နိတ္ထရဏုပါယောတိ အတ္ထော. ပတိရူပန္တိ သာမီစိကမ္မမိဒန္တိ အတ္ထော[Pg.296]. ပါသာဒိကေနာတိ ပသာဒါဝဟေန, ကာယဝစီပယောဂေန သမ္ပာဒေဟီတိ အတ္ထော. ကာယေနာတိ ဧတဒတ္ထဝိညာပကံ ဟတ္ထမုဒ္ဒါဒိံ ဒဿေန္တော ကာယေန ဝိညာပေတိ. ‘‘သာဓူ’’တိ သမ္ပဋိစ္ဆနံ သန္ဓာယာတိ ဥပဇ္ဈာယေန ‘‘သာဟူ’’တိအာဒီသု ဝုတ္တေသု သဒ္ဓိဝိဟာရိကဿ ‘‘သာဓူ’’တိ သမ္ပဋိစ္ဆနဝစနံ သန္ဓာယ ‘‘ကာယေန ဝိညာပေတီ’’တိအာဒိ ဝုတ္တန္တိ အဓိပ္ပာယော. အာယာစနဒါနမတ္တေနာတိ သဒ္ဓိဝိဟာရိကဿ ပဌမံ အာယာစနမတ္တေန, တတော ဥပဇ္ဈာယဿ စ ‘‘သာဟူ’’တိအာဒိနာ ဝစနမတ္တေနာတိ အတ္ထော. အာစရိယဿ သန္တိကေ နိဿယဂ္ဂဟဏေ အာယသ္မတော နိဿာယ ဝစ္ဆာမီတိ အာယသ္မန္တံ နိဿာယ ဝသိဿာမီတိ အတ္ထော.

153. 'Sāhu' means good, beautiful. 'Lahu' means not heavy; the meaning is 'easy to bear'. 'Opāyika' means connected with a means; the meaning is that such practice is a means of liberation. 'Patirūpa' means 'this is a proper action'. 'Pāsādikena' means 'in a manner that inspires confidence'; the meaning is 'accomplish it through bodily and verbal effort'. 'Kāyena' means that one makes something known by the body, by showing a hand gesture or the like that conveys the meaning. The statement 'he makes known by the body,' etc., is said with reference to the saddhivihārika's word of acceptance, 'Sādhu,' which is uttered in response to the preceptor saying 'Sāhu,' etc.; this is the intention. 'By the mere act of requesting and giving' means: first, by the mere request from the saddhivihārika, and then by the mere utterance of 'Sādhu,' etc., by the preceptor. In the context of taking dependence on a teacher, the phrase 'Āyasmato nissāya vacchāmi' means 'Āyasmantaṃ nissāya vasissāmi' (I will dwell relying on the venerable one).

၁၅၄. နိဿယပဋိပ္ပဿဒ္ဓိကထာယံ ယော ဝါ ဧကသမ္ဘောဂပရိဘောဂေါ, တဿ သန္တိကေ နိဿယော ဂဟေတဗ္ဗောတိ ဣမိနာ လဇ္ဇီသု ဧဝ နိဿယဂ္ဂဟဏံ နိယောဇေတိ အလဇ္ဇီသု ပဋိက္ခိတ္တတ္တာ. ဧတ္ထ စ ပရိဘောဂသဒ္ဒေန ဧကကမ္မာဒိကော သံဝါသော ဂဟိတော ပစ္စယပရိဘောဂဿ သမ္ဘောဂသဒ္ဒေန ဂဟိတတ္တာ. ဧတေန စ သမ္ဘောဂသံဝါသာနံ အလဇ္ဇီဟိ သဒ္ဓိံ န ကတ္တဗ္ဗတံ ဒဿေတိ. ပရိဟာရော နတ္ထီတိ အာပတ္တိပရိဟာရော နတ္ထိ. တာဒိသောတိ ယတ္ထ နိဿယော ဂဟိတပုဗ္ဗော, ယော စ ဧကသမ္ဘောဂပရိဘောဂေါ, တာဒိသော. တထာ ဝုတ္တန္တိ ‘‘လဟုံ အာဂမိဿတီ’’တိ ဝုတ္တဉ္စေတိ အတ္ထော. စတ္တာရိ ပဉ္စ ဒိဝသာနီတိ ဣဒံ ဥပလက္ခဏမတ္တံ. ယဒိ ဧကာဟဒွီဟေန သဘာဂတာ ပညာယတိ, ဉာတဒိဝသေ ဂဟေတဗ္ဗောဝ. အထာပိ စတုပဉ္စာဟေနပိ န ပညာယတိ, ယတ္တကေဟိ ဒိဝသေဟိ ပညာယတိ, တတ္တကာနိ အတိက္ကာမေတဗ္ဗာနိ. သဘာဂတံ ဩလောကေမီတိ ပန လေသော န ကာတဗ္ဗော. ဒဟရာ သုဏန္တီတိ ဧတ္ထ အသုတွာပိ ‘‘အာဂမိဿတိ, ကေနစိ အန္တရာယေန စိရာယန္တီ’’တိ သညာယ သတိပိ လဗ္ဘတေဝ ပရိဟာရော[Pg.297]. တေနာဟ ‘‘ဣဓေဝါဟံ ဝသိဿာမီတိ ပဟိဏတိ, ပရိဟာရော နတ္ထီ’’တိ. ဧကဒိဝသမ္ပိ ပရိဟာရော နတ္ထီတိ ဂမနေ နိရုဿာဟံ သန္ဓာယ ဝုတ္တံ, သဥဿာဟဿ ပန သေနာသနပဋိသာမနာဒိဝသေန ကတိပါဟေ ဂတေပိ န ဒေါသော.

154. In the discussion on the withdrawal of dependence, it is said that dependence should be taken from one who has common communion and common use. By this, it is enjoined that the taking of dependence should be only from the conscientious, as it is prohibited from the shameless. Here, by the word 'paribhoga' (use), co-residence for a single formal act and so forth is meant, since the use of requisites is encompassed by the word 'sambhoga' (communion). And by this, it is shown that communion and co-residence with the shameless should not be undertaken. 'There is no exemption' means there is no exemption from the offense. 'Such a one' means one from whom dependence has been taken before, and who has common communion and common use. 'As stated' means it was said, 'He will return soon.' 'Four or five days' is merely an indication. If suitability is ascertained in one or two days, dependence should be taken on the day it is known. But if suitability is not ascertained even in four or five days, one should wait for as many days as it takes for it to be ascertained. However, one should not make the excuse, 'I am examining for suitability.' Regarding 'the young ones hear,' even without having heard, if there is the perception, 'He will return; he is delayed by some obstacle,' an exemption is indeed available. Therefore, it is said: 'If he sends word, "I will stay right here," there is no exemption.' 'There is no exemption even for a single day' is said with reference to one who is unenthusiastic about going. For one who is enthusiastic, however, there is no fault even if a few days pass due to arranging lodging and so on.

တတြေဝ ဝသိတဗ္ဗန္တိ တတြ သဘာဂဋ္ဌာနေ ဧဝ နိဿယံ ဂဟေတွာ ဝသိတဗ္ဗံ. တံယေဝ ဝိဟာရံ…ပေ… ဝသိတုံ ဝဋ္ဋတီတိ ဣမိနာ ဥပဇ္ဈာယေ သင်္ဂဏှန္တေယေဝ တံသမောဓာနေ နိဿယပဋိပ္ပဿဒ္ဓိ ဝုတ္တာ, တသ္မိံ ပန ကောဓေန ဝါ ဂဏနိရပေက္ခတာယ ဝါ အသင်္ဂဏှန္တေ အညေသု ဂဟိတော နိဿယော န ပဋိပ္ပဿမ္ဘတီတိ ဒဿေတိ.

'One should dwell right there' means one should dwell having taken dependence in that very suitable place. By 'It is proper to dwell in that very monastery…,' it is said that the withdrawal of dependence is declared in that assembly only when the preceptor is accommodating. But it is shown that when he is not accommodating, due to anger or disregard for the group, the dependence taken from others does not cease.

အာစရိယမှာ နိဿယပဋိပ္ပဿဒ္ဓိယံ ဝုတ္တော ‘‘ကောစိ အာစရိယော’’တိအာဒိကော နယော ဥပဇ္ဈာယပက္ကမနာဒီသုပိ နေတွာ တတ္ထ စ ဝုတ္တော ဣဓာပိ နေတွာ ယထာရဟံ ယောဇေတဗ္ဗော. ဒွေ လေဍ္ဍုပါတေ အတိက္ကမ္မ အညသ္မိံ ဝိဟာရေ ဝသန္တီတိ ဥပစာရသီမတော ဗဟိ အညသ္မိံ ဝိဟာရေ အန္တေဝါသိကာဒီနံ ဝသနဋ္ဌာနတော ဒွေ လေဍ္ဍုပါတေ အတိက္ကမိတွာ ဝသန္တိ. တေန ဗဟိဥပစာရေပိ အန္တေဝါသိကာဒီနံ ဝသနဋ္ဌာနတော ဒွိန္နံ လေဍ္ဍုပါတာနံ အန္တရေ အာသန္နေ ပဒေသေ ဝသတိ, နိဿယော န ပဋိပ္ပဿမ္ဘတီတိ ဒဿေတိ. အန္တောဥပစာရသီမာယံ ပန ဒွေ လေဍ္ဍုပါတေ အတိက္ကမိတွာ ဝသတော နိဿယော န ပဋိပ္ပဿမ္ဘတေဝါတိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၈၃) ဝုတ္တံ.

In the section on the withdrawal of dependence from a teacher, the method stated, beginning with 'any teacher,' should be applied to cases such as the departure of a preceptor, and what is stated there should also be applied here as is appropriate. 'Dwelling in another monastery after crossing two clod-throws' means they dwell in another monastery outside the precincts' boundary, having crossed two clod-throws from the dwelling place of the pupils and others. By this it is shown that even in the outer precincts, if one dwells in a nearby place within two clod-throws of the dwelling place of the pupils and others, the dependence does not cease. However, in the Vimativinodanī it is said that for one dwelling within the precincts' boundary after crossing two clod-throws, the dependence certainly does not cease.

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus, in the Vinayālaṅkāra, the commentary on the Vinayasaṅgaha,

နိဿယဝိနိစ္ဆယကထာလင်္ကာရော နာမ

The Ornament Called the Discussion on the Determination of Dependence.

တေဝီသတိမော ပရိစ္ဆေဒေါ.

The Twenty-Third Chapter.

၂၄. သီမာဝိနိစ္ဆယကထာ

24. The Discussion on the Determination of Boundaries

၁၅၆. ဧဝံ [Pg.298] နိဿယဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ သီမာဝိနိစ္ဆယံ ကထေတုံ ‘‘သီမာတိ ဧတ္ထ’’တျာဒိမာဟ. တတ္ထ သီမာတိ သိနီယတေ သမဂ္ဂေန သံဃေန ကမ္မဝါစာယ ဗန္ဓီယတေတိ သီမာ. သိ ဗန္ဓနေတိ ဓာတု, မ-ပစ္စယော, ကိယာဒိဂဏောယံ. ဝိဘာဂဝန္တာနံ သဘာဝဝိဘာဝနံ ဝိဘာဂေန ဝိနာ န ဟောတီတိ အာဟ ‘‘သီမာ နာမေသာ…ပေ… ဟောတီ’’တိ. တတ္ထ ဗဒ္ဓသီမံ တာဝ ဒဿေတုံ ‘‘တတ္ထ ဧကာဒသ’’တျာဒိမာဟ.

156. Having thus explained the determination of dependence, now, to explain the determination of boundaries, he begins, 'Herein, sīmā…' Herein, it is a 'sīmā' because it is bound (sinīyate), tied by the united Saṅgha with a formal act. The root is 'si,' meaning 'to bind,' with the suffix 'ma'; it belongs to the kiyādi group. Because the manifestation of the nature of things that have divisions does not occur without division, he says, 'This, namely a boundary… exists.' Therein, to first show a bound boundary, he begins, 'Therein, eleven…'

ဝီသတိဝဂ္ဂကရဏီယပရမတ္တာ သံဃကမ္မဿ ဟေဋ္ဌိမန္တတော ယတ္ထ ကမ္မာရဟေန သဒ္ဓိံ ဧကဝီသတိ ဘိက္ခူ နိသီဒိတုံ သက္ကောန္တိ, တတ္တကေ ပဒေသေ သီမံ ဗန္ဓိတုံ ဝဋ္ဋတိ, န တတော ဩရန္တိ အာဟ ‘‘အတိခုဒ္ဒကာ နာမ ယတ္ထ ဧကဝီသတိ ဘိက္ခူ နိသီဒိတုံ န သက္ကောန္တီ’’တိ. ပုရတ္ထိမာယ ဒိသာယာတိ ဣဒံ နိဒဿနမတ္တံ, တဿံ ပန ဒိသာယံ နိမိတ္တေ အသတိ ယတ္ထ အတ္ထိ, တတော ပဋ္ဌာယ ပဌမံ ‘‘ပုရတ္ထိမာယ အနုဒိသာယ, ဒက္ခိဏာယ ဒိသာယာ’’တိအာဒိနာ သမန္တာ ဝိဇ္ဇမာနဋ္ဌာနေသု နိမိတ္တာနိ ကိတ္တေတွာ ပုန ‘‘ပုရတ္ထိမာယ အနုဒိသာယာ’’တိ ပဌမကိတ္တိတံ ပဋိကိတ္တေတုံ ဝဋ္ဋတိ တီဟိ နိမိတ္တေဟိ သိင်္ဃာဋကသဏ္ဌာနာယပိ သီမာယ သမ္မန္နိတဗ္ဗတော. တိက္ခတ္တုံ သီမမဏ္ဍလံ သမ္ဗန္ဓန္တေနာတိ ဝိနယဓရေန သယံ ဧကသ္မိံယေဝ ဌာနေ ဌတွာ ကေဝလံ နိမိတ္တကိတ္တနဝစနေနေဝ သီမမဏ္ဍလံ သမန္တာ နိမိတ္တေန နိမိတ္တံ ဗန္ဓန္တေနာတိ အတ္ထော. တံတံနိမိတ္တဋ္ဌာနံ အဂန္တွာပိ ဟိ ကိတ္တေတုံ ဝဋ္ဋတိ. တိယောဇနပရမာယပိ သီမာယ သမန္တတော တိက္ခတ္တုံ အနုပရိဂမနဿ ဧကဒိဝသေန ဒုက္ကရတ္တာ ဝိနယဓရေန သယံ အဒိဋ္ဌမ္ပိ ပုဗ္ဗေ ဘိက္ခူဟိ ယထာဝဝတ္ထိတံ နိမိတ္တံ ‘‘ပါသာဏော ဘန္တေ’’တိအာဒိနာ ကေနစိ ဝုတ္တာနုသာရေန သလ္လက္ခေတွာ ‘‘ဧသော ပါသာဏော နိမိတ္တ’’န္တိအာဒိနာ ကိတ္တေတုမ္ပိ ဝဋ္ဋတိ ဧဝ.

Since the minimum for a Saṅgha act is that which has a maximum to be done by a chapter of twenty, it is proper to bind a boundary in a place where twenty-one bhikkhus, including one fit for the formal act, are able to sit; not less than that. He says: 'That which is too small is where twenty-one bhikkhus are not able to sit.' 'In the eastern direction' is just an example. If there is no landmark in that direction, one may start from where there is one, first announcing the landmarks in the existing places all around, beginning with 'in the southeastern intermediate direction, in the southern direction,' and then it is proper to re-announce the first-announced one, 'in the southeastern intermediate direction,' because a boundary can be established with three landmarks in a triangular shape. 'By one who connects the boundary circle three times' means: by a Vinaya expert who, while standing in one single place, connects the boundary circle all around, from landmark to landmark, merely by the recitation announcing the landmarks. For it is proper to announce them even without going to the location of each landmark. Since it is difficult to circumambulate a boundary with a maximum of three yojanas three times in a single day, it is indeed proper for a Vinaya expert to announce, 'This rock is the landmark,' having noted a landmark previously established by bhikkhus, even one he has not seen himself, in accordance with what is said by someone, such as, 'Venerable sir, it is a rock.'

သံသဋ္ဌဝိဋပါတိ [Pg.299] ဣမိနာ အညမညဿ အာသန္နတံ ဒီပေတိ. ဗဒ္ဓါ ဟောတီတိ ပစ္ဆိမဒိသာဘာဂေ သီမံ သန္ဓာယ ဝုတ္တံ. ဧကရတနမတ္တာ သုဝိညေယျတရာ ဟောတီတိ ကတွာ ဝုတ္တံ ‘‘ပစ္ဆိမကောဋိယာ ဟတ္ထမတ္တာ သီမန္တရိကာ ဌပေတဗ္ဗာ’’တိ. ဧကင်္ဂုလိမတ္တာပိ သီမန္တရိကာ ဝဋ္ဋတိယေဝ. တတ္တကေနပိ ဟိ သီမာ အသမ္ဘိန္နာဝ ဟောတိ. ဒွိန္နံ သီမာနံ နိမိတ္တံ ဟောတီတိ နိမိတ္တဿ သီမတော ဗာဟိရတ္တာ သီမသမ္ဘေဒေါ န ဟောတီတိ ဝုတ္တံ. သီမသင်္ကရံ ကရောတီတိ ဝဍ္ဎိတွာ သီမပ္ပဒေသံ ပဝိဋ္ဌေ ဒွိန္နံ သီမာနံ ဂတဋ္ဌာနဿ ဒုဝိညေယျတ္တာ ဝုတ္တံ, န, ပန တတ္ထ ကမ္မံ ကာတုံ န ဝဋ္ဋတီတိ ဒဿနတ္ထံ. န ဟိ သီမာ တတ္တကေန အသီမာ ဟောတိ, ဒွေ ပန သီမာ ပစ္ဆာ ဝဍ္ဎိတရုက္ခေန အဇ္ဈောတ္ထဋတ္တာ ဧကာဗဒ္ဓါ ဟောန္တိ, တသ္မာ ဧကတ္ထ ဌတွာ ကမ္မံ ကရောန္တေဟိ ဣတရံ သောဓေတွာ ကာတဗ္ဗံ. တဿာ ပဒေသန္တိ ယတ္ထ ဌတွာ ဘိက္ခူဟိ ကမ္မံ ကာတုံ သက္ကာ ဟောတိ, တာဒိသံ ပဒေသံ, ယတ္ထ ပန ဌိတေဟိ ကမ္မံ ကာတုံ န သက္ကာ ဟောတိ, တာဒိသံ ပဒေသံ အန္တောကရိတွာ ဗန္ဓန္တာ သီမာယ သီမံ သံဘိန္ဒန္တိ နာမ. န ကမ္မဝါစံ ဝဂ္ဂံ ကရောန္တီတိ ကမ္မဝါစံ န ဘိန္ဒန္တိ, ကမ္မံ န ကောပေန္တီတိ အဓိပ္ပာယော.

'With intertwined branches'—by this, he indicates their closeness to one another. 'It is bound' is said with reference to the boundary in the western part. Because about a cubit is more easily discernible, it is said: 'At the western end, a boundary-interval of a hand's breadth should be established.' Even a boundary-interval of a finger's breadth is indeed proper. For even by that much, the boundary remains unmixed. 'It is a landmark for two boundaries'—it is said that because the landmark is outside the boundary, there is no mixing of boundaries. 'It creates a confusion of boundaries' is said because, when it has grown and entered the boundary area, the place where the two boundaries went is difficult to discern; it is not, however, for the purpose of showing that a formal act cannot be performed there. For a boundary does not become a non-boundary by that much, but the two boundaries, having been later overgrown by a grown tree, become bound as one. Therefore, those performing a formal act while standing in one place should do so after clearing the other. 'Its area' means an area of such a kind where bhikkhus are able to stand and perform a formal act. But those who bind a boundary including an area of such a kind where those standing are not able to perform a formal act are said to mix a boundary with a boundary. 'They do not make the formal announcement divided' means they do not break the formal announcement, they do not spoil the formal act—this is the intention.

၁၅၈. သုဒ္ဓပံသုပဗ္ဗတောတိ န ကေနစိ ကတော သယံဇာတောဝ ဝုတ္တော. တထာ သေသာပိ. ဣတရောပီတိ သုဒ္ဓပံသုပဗ္ဗတာဒိကော ပဗ္ဗတောပိ. ဟတ္ထိပ္ပမာဏောတိ ဧတ္ထ ဘူမိတော ဥဂ္ဂတပဒေသေန ဟတ္ထိပ္ပမာဏံ ဂဟေတဗ္ဗံ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၃၈) ပန ဝဇိရဗုဒ္ဓိဋီကာယဉ္စ (ဝဇိရ. ဋီ. မဟာဝဂ္ဂ ၁၃၈) ‘‘ဟတ္ထိပ္ပမာဏော နာမ ပဗ္ဗတော ဟေဋ္ဌိမကောဋိယာ အဍ္ဎဋ္ဌမရတနုဗ္ဗေဓော’’တိ ဝုတ္တံ. စတူဟိ ဝါ တီဟိ ဝါတိ သီမဘူမိယံ စတူသု, တီသု ဝါ ဒိသာသု ဌိတေဟိ, ဧကိဿာ ဧဝ ပန ဒိသာယ ဌိတေဟိ တတော ဗဟူဟိပိ သမ္မန္နိတုံ န ဝဋ္ဋတိ, ဒွီဟိ ပန ဒွီသု ဒိသာသု ဌိတေဟိပိ န ဝဋ္ဋတိ. တသ္မာတိ ယသ္မာ [Pg.300] ဧကေန န ဝဋ္ဋတိ, တသ္မာ. တံ ဗဟိဒ္ဓါ ကတွာတိ ကိတ္တိတနိမိတ္တဿ အသီမတ္တာ အန္တောသီမာယ ကရဏံ အယုတ္တန္တိ ဝုတ္တံ. တေနာဟ ‘‘သစေ’’တိအာဒိ.

158. The term 'Suddhapaṃsupabbato' (Pure Dust Mountain) is said to be not made by anyone, but naturally arisen. The same applies to the others. 'Itaropi' means other mountains such as the Suddhapaṃsupabbato. 'Hatthippamāṇo' (elephant's height): Here, the elephant's height should be taken as the measurement from the ground upwards. However, in the Sāratthadīpanī (Sārattha. ṭī. Mahāvagga 3.138) and the Vajirabuddhiṭīkā (Vajira. ṭī. Mahāvagga 138), it is stated: 'A mountain of elephant's height means a mountain with a thickness of seven and a half ratanas at its base.' 'Catūhi vā tīhi vā' (by four or three): In the boundary area, by those standing in four or three directions; however, it is not valid to designate it by many standing in just one direction, nor is it valid by two standing in two directions. 'Tasmā' (therefore): Since it is not valid by one, therefore. 'Taṃ bahiddhā katvā' (excluding that): Since the designated mark is itself unbounded, it is said to be inappropriate to place it within the boundary. Hence, it is said: 'If,' etc.

ဒွတ္တိံသပလဂုဠပိဏ္ဍပ္ပမာဏတာ သဏ္ဌာနတော ဂဟေတဗ္ဗာ, န တုလဂဏနာဝသေန, ဘာရတော ပလပရိမာဏဉ္စ မဂဓတုလာယ ဂဟေတဗ္ဗံ, သာ စ လောကိယတုလာယ ဒွိဂုဏာတိ ဝဒန္တိ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၃၈) ပန ‘‘ဒွတ္တိံသပလဂုဠပိဏ္ဍပ္ပမာဏတာ တုလတာယ ဂဟေတဗ္ဗာ, န တုလဂဏနာယာ’’တိ ဝုတ္တံ. အတိမဟန္တောပီတိ ဘူမိတော ဟတ္ထိပ္ပမာဏံ အနုဂန္တွာ ဟေဋ္ဌာဘူမိယံ ဩတိဏ္ဏဃနတော အနေကယောဇနပ္ပမာဏောပိ. သစေ ဟိ တတော ဟတ္ထိပ္ပမာဏံ ကူဋံ ဥဂ္ဂစ္ဆတိ, ပဗ္ဗတသင်္ခမေဝ ဂစ္ဆတိ. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. မဟာဝဂ္ဂ ၁၃၈) – သစေ ဧကာဗဒ္ဓေါ ဟောတိ, န ကာတဗ္ဗောတိ ဧတ္ထ စတူသု ဒိသာသု စတုန္နံ ပဗ္ဗတကူဋာနံ ဟေဋ္ဌာ ပိဋ္ဌိပါသာဏသဒိသေ ပါသာဏေ ဌိတတ္တာ ဧကာဗဒ္ဓဘာဝေ သတိပိ ပထဝိတော ဥဒ္ဓံ တေသံ သမ္ဗန္ဓေ အသတိ ဟေဋ္ဌာ ပထဝီဂတသမ္ဗန္ဓမတ္တေ အဗ္ဗောဟာရိကံ ကတွာ ကိတ္တေတုံ ဝဋ္ဋတိ. တေနေဝ ‘‘ပိဋ္ဌိပါသာဏော အတိမဟန္တောပိ ပါသာဏသင်္ချမေဝ ဂစ္ဆတီ’’တိ ဝုတ္တံ. ပထဝိတော ဟေဋ္ဌာ တဿ မဟန္တဘာဝေ ဂယှမာနေ ပဗ္ဗတမေဝ ဟောတီတိ အနုဂဏ္ဌိပဒေ ဝုတ္တံ. စိနိတွာ ကတပံသုပုဉ္ဇေ တိဏဂုမ္ဗရုက္ခာ စေ ဇာယန္တိ, ပဗ္ဗတော ဟောတီတိ ဓမ္မသိရိတ္ထေရော, နေဝါတိ ဥပတိဿတ္ထေရောတိ ဝုတ္တံ. ပါသာဏောတိ သုဓာမယပါသာဏောပိ ဝဋ္ဋတီတိ ဝဒန္တိ, ဝီမံသိတဗ္ဗံ ဣဋ္ဌကာယ ပဋိက္ခိတ္တတ္တာ. သောပီတိ ခါဏုကော ဝိယ ဥဋ္ဌိတပါသာဏောပိ. စတုပဉ္စရုက္ခနိမိတ္တမတ္တမ္ပီတိ ဧကစ္စေသု နိမိတ္တသဒ္ဒေါ နတ္ထီတိ ဝုတ္တံ.

The size of a thirty-two-pala lump of molasses should be taken by its form, not by way of weighing and counting. The measure of a pala by weight should be taken according to the Magadha scale, and they say it is double the ordinary weight. However, in the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.138), it is stated: 'The size of the thirty-two-pala lump of molasses should be taken by weight, not by weighing and counting.' Even if it is extremely large: meaning, even if it is a solid mass of many yojanas in size, sunk into the ground below, which has risen to an elephant's height from the ground. For if a peak of an elephant's height rises from it, it is counted as a mountain. In the Vajirabuddhiṭīkā (Vajira. Ṭī. Mahāvagga 138): 'If it is a single connected mass, it should not be done.' Here, even if it is a single connected mass, since four mountain peaks in the four directions rest on a rock like a backrest rock below, and there is no connection between them above the ground, it is permissible to declare it by making its connection below, which has gone into the earth, non-transactional. For this reason it is said: 'Even a very large backrest rock is still counted merely as a rock.' It is stated in the Anugaṇṭhipada that if its great size below the ground is taken into account, it becomes a mountain. 'If grass, shrubs, and trees grow on a heap of piled-up dust, it becomes a mountain,' says the elder Dhammasiri; 'It does not,' says the elder Upatissa. Rock: they say that even a rock made of plaster is valid, but this should be investigated, as bricks are rejected. That also: meaning, even a rock that has risen up like a stump. Even just four or five trees as a landmark: it is said that in some cases the word 'landmark' is not present.

အန္တောသာရာနန္တိ တသ္မိံ ခဏေ တရုဏတာယ သာရေ အဝိဇ္ဇမာနေပိ ပရိဏာမေန ဘဝိဿမာနသာရေပိ သန္ဓာယ ဝုတ္တံ[Pg.301]. တာဒိသာနဉှိ သူစိဒဏ္ဍကပ္ပမာဏပရိဏာဟာနံ စတုပဉ္စမတ္တာနမ္ပိ ဝနံ ဝဋ္ဋတိ. အန္တောသာရမိဿကာနန္တိ အန္တောသာရေဟိ ရုက္ခေဟိ သမ္မိဿာနံ. ဧတေန တစသာရရုက္ခမိဿကာနမ္ပိ ဝနံ ဝဋ္ဋတီတိ ဒဿေတိ. စတုပဉ္စရုက္ခမတ္တမ္ပီတိ သာရရုက္ခေ သန္ဓာယ ဝုတ္တံ. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. မဟာဝဂ္ဂ ၁၃၈) ပန ‘‘ဧတ္ထ တယော စေ သာရရုက္ခာ ဟောန္တိ, ဒွေ အသာရာ, သာရရုက္ခာနံ ဗဟုတ္တံ ဣစ္ဆိတဗ္ဗံ. သုသာနမ္ပိ ဣဓ ဝနမေဝါတိ သင်္ချံ ဂစ္ဆတိ သယံဇာတတ္တာတိ ဝုတ္တံ. ကေစိ ပန ‘စတူသု ဒွေ အန္တောသာရာ စေ, ဝဋ္ဋတိ, အန္တောသာရာ အဓိကာ, သမာ ဝါ, ဝဋ္ဋတိ, တသ္မာ ဗဟူသုပိ ဒွေ စေ အန္တောသာရာ အတ္ထိ, ဝဋ္ဋတီ’တိ ဝဒန္တီ’’တိ ဝုတ္တံ. ဝနမဇ္ဈေ ဝိဟာရံ ကရောန္တီတိ ရုက္ခဃဋာယ အန္တရေ ရုက္ခေ အစ္ဆိန္ဒိတွာ ဝတိအာဒီဟိ ဝိဟာရပရိစ္ဆေဒံ ကတွာဝ အန္တောရုက္ခန္တရေသု ဧဝ ပရိဝေဏပဏ္ဏသာလာဒီနံ ကရဏဝသေန ယထာ အန္တောဝိဟာရမ္ပိ ဝနမေဝ ဟောတိ, ဧဝံ ဝိဟာရံ ကရောန္တီတိ အတ္ထော. ယဒိ ဟိ သဗ္ဗံ ရုက္ခံ ဆိန္ဒိတွာ ဝိဟာရံ ကရေယျုံ, ဝိဟာရဿ အဝနတ္တာ တံ ပရိက္ခိပိတွာ ဌိတဝနံ ဧကတ္ထ ကိတ္တေတဗ္ဗံ သိယာ, ဣဓ ပန အန္တောပိ ဝနတ္တာ ‘‘ဝနံ န ကိတ္တေတဗ္ဗ’’န္တိ ဝုတ္တံ. သစေ ဟိ တံ ကိတ္တေန္တိ, ‘‘နိမိတ္တဿ ဥပရိ ဝိဟာရော ဟောတီ’’တိအာဒိနာ အနန္တရေ ဝုတ္တဒေါသော အာပဇ္ဇတိ. ဧကဒေသန္တိ ဝနေကဒေသံ, ရုက္ခဝိရဟိတဋ္ဌာနေ ကတဝိဟာရဿ ဧကပဿေ ဌိတဝနဿ ဧကဒေသန္တိ အတ္ထော.

'Antosārānanti' (having core-wood) means that even though the core-wood is not present in the tree at that moment due to its youth, it is spoken with reference to the potential core-wood that will develop through maturation. For trees of such a size—with a circumference the measure of a needle-handle—even four or five of them constitute a forest. 'Antosāramissakānanti' (mixed with core-wood) refers to those mixed with core-wood trees. By this it is shown that a forest mixed with trees that have bark-wood is also valid. 'Catupañcarukkhamattampi' (just four or five trees) is said with reference to core-wood trees. In the Vajirabuddhiṭīkā (Vajira. ṭī. mahāvagga 138), however, it is said: 'Here, if there are three core-wood trees and two are without core-wood, a majority of core-wood trees is to be desired. A charnel ground is also counted as a forest here because it is naturally arisen. Some, however, say: “If among four, two have core-wood, it is valid; if those with core-wood are in the majority, or are equal, it is valid; therefore, even among many, if there are two with core-wood, it is valid.”' 'They make a monastery in the middle of a forest' means: they make a monastery in such a way that the inside of the monastery is also a forest, by way of making an enclosure for the monastery with fences and so on, without cutting the trees in the thicket, and making cells, leaf-huts, and so on right among the trees inside. For if they were to make a monastery by cutting down all the trees, since the monastery would not be a forest, the surrounding forest would have to be designated in one place. But here, since the inside is also a forest, it is said, 'The forest should not be designated.' For if they designate it, the fault mentioned immediately after, beginning with 'the monastery is on top of the landmark,' would be incurred. 'Ekadesanti' (a part) means a part of the forest; the meaning is a part of the forest standing on one side of a monastery that was made in a place devoid of trees.

သူစိဒဏ္ဍကပ္ပမာဏောတိ ဝံသဒဏ္ဍပ္ပမာဏော. ‘‘လေခနိဒဏ္ဍပ္ပမာဏော’’တိ ကေစိ. မာတိကာဋ္ဌကထာယံ (ကင်္ခါ. အဋ္ဌ. ဒုဗ္ဗလသိက္ခာပဒဝဏ္ဏနာ) ပန အဝေဘင်္ဂိယဝိနိစ္ဆယေ ‘‘ယော ကောစိ အဋ္ဌင်္ဂုလသူစိဒဏ္ဍမတ္တောပိ ဝေဠု…ပေ… ဂရုဘဏ္ဍ’’န္တိ ဝုတ္တတ္တာ တနုတရော ဝေဠုဒဏ္ဍောတိ စ သူစိဒဏ္ဍောတိ စ ဂဟေတဗ္ဗံ. ဝံသနဠကသရာဝါဒီသူတိ ဝေဠုပဗ္ဗေ ဝါ နဠပဗ္ဗေ ဝါ ကပလ္လကာဒိမတ္တိကဘာဇနေသု ဝါတိ အတ္ထော. တင်္ခဏမ္ပီတိ [Pg.302] တရုဏပေါတကေ အမိလာယိတွာ ဝိရုဟနဇာတိကေ သန္ဓာယ ဝုတ္တံ. ယေ ပန ပရိဏတာ သမူလံ ဥဒ္ဓရိတွာ ရောပိတာပိ ဆိန္နသာခါ ဝိယ မိလာယိတွာ စိရေန နဝမူလင်္ကုရုပ္ပတ္တိယာ ဇီဝန္တိ, မိယန္တိယေဝ ဝါ, တာဒိသေ ကိတ္တေတုံ န ဝဋ္ဋတိ. ဧတန္တိ နဝမူလသာခါနိဂ္ဂမနံ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၃၈) ပန ‘‘သူစိဒဏ္ဍကပ္ပမာဏောတိ သီဟဠဒီပေ လေခနိဒဏ္ဍပ္ပမာဏောတိ ဝဒန္တိ, သော စ ကနိဋ္ဌင်္ဂုလိပရိမာဏောတိ ဒဋ္ဌဗ္ဗ’’န္တိ ဝုတ္တံ.

'Sūcidaṇḍakappamāṇo' (the measure of a needle-handle) means the measure of a bamboo stick. Some say it is the measure of a writing stick. However, in the Mātikāṭṭhakathā (Kaṅkhāvitaraṇī Aṭṭhakathā, commentary on the Dubbalasikkhāpada), in the Avebhaṅgiyavinicchaya, since it is stated: 'any bamboo... or heavy goods, of the measure of a needle-handle eight finger-breadths long,' it should be understood as a rather thin bamboo stick and as a needle-handle. 'Vaṃsanaḷakasarāvādīsū' (in bamboo, reeds, bowls, etc.) means in bamboo joints or reed joints or in earthenware vessels such as potsherds. 'Taṅkhaṇampi' (at that moment) is said with reference to young saplings of a type that grow without withering. However, it is not proper to designate those that are mature, which, though uprooted and replanted, wither like cut branches and live only after a long time through the arising of new roots and shoots, or which simply die. 'Etanti' (this) means the emergence of new roots and branches. In the Sāratthadīpanī (Sārattha. ṭī. mahāvagga 3.138), however, it is said: '“The measure of a needle-handle”: in the island of Sri Lanka, they say it is the measure of a writing stick, and that should be seen as the size of the little finger.'

မဇ္ဈေတိ သီမာယ မဟာဒိသာနံ အန္တော. ကောဏန္တိ သီမာယ စတူသု ကောဏေသု ဒွိန္နံ ဒွိန္နံ မဂ္ဂါနံ သမ္ဗန္ဓဋ္ဌာနံ. ပရဘာဂေ ကိတ္တေတုံ ဝဋ္ဋတီတိ တေသံ စတုန္နံ ကောဏာနံ ဗဟိ နိက္ခမိတွာ ဌိတေသု အဋ္ဌသု မဂ္ဂေသု ဧကိဿာ ဒိသာယ ဧကံ, အညိဿာ ဒိသာယ စာပရန္တိ ဧဝံ စတ္တာရောပိ မဂ္ဂါ စတူသု ဒိသာသု ကိတ္တေတုံ ဝဋ္ဋတီတိ အဓိပ္ပာယော. ဧဝံ ပန ကိတ္တိတမတ္တေန ကထံ ဧကာဗဒ္ဓတာ ဝိဂစ္ဆတီတိ ဝိညာယတိ. ပရတော ဂတဋ္ဌာနေပိ ဧတေ ဧဝ တေ စတ္တာရော မဂ္ဂါ. ‘‘စတ္တာရော မဂ္ဂါ စတူသု ဒိသာသု ဂစ္ဆန္တီ’’တိ ဟိ ဝုတ္တံ, တသ္မာ ဧတ္ထ ကာရဏံ ဝိစိနိတဗ္ဗန္တိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၃၈) ဝုတ္တံ. ဝိစိနန္တော ပန ဧဝံ ကာရဏံ ပညာယတိ – ပုဗ္ဗဝါကျေပိ ‘‘ဝိဟာရံ ပရိက္ခိပိတွာ စတ္တာရော မဂ္ဂါ’’တိ, ပရဝါကျေပိ ‘‘ဝိဟာရမဇ္ဈေန နိဗ္ဗိဇ္ဈိတွာ ဂတမဂ္ဂေါပီ’’တိ ဝိဟာရမေဝ သန္ဓာယ ဝုတ္တော, တသ္မာ ဣဓာပိ ‘‘ကောဏံ နိဗ္ဗိဇ္ဈိတွာ ဂတံ ပနာ’’တိ (မဟာဝ. အဋ္ဌ. ၁၃၈) အဋ္ဌကထာယံ ဝုတ္တတ္တာ ဧတေ မဂ္ဂါ ဝိဟာရဿ ကောဏမေဝ နိဗ္ဗိဇ္ဈိံသု, န အညမညံ မိဿိံသု, တသ္မာ ဧကာဗဒ္ဓဘာဝါဘာဝါ စတုန္နံ မဂ္ဂါနံ စတူသု ဌာနေသု ကိတ္တေတုံ ဝဋ္ဋတီတိ. သာရတ္ထဒီပနိယံ ပန ‘‘ပရဘာဂေ ကိတ္တေတုံ ဝဋ္ဋတီတိ ဗဟိ နိက္ခမိတွာ ဌိတေသု အဋ္ဌသု မဂ္ဂေသု ဧကိဿာ ဒိသာယ ဧကံ, အပရာယ ဧကန္တိ ဧဝံ စတူသု ဌာနေသု ကိတ္တေတုံ ဝဋ္ဋတီ’’တိ ဧတ္တကမေဝ ဝုတ္တံ. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. မဟာဝဂ္ဂ ၁၃၈) ပန ‘‘ပရဘာဂေတိ [Pg.303] ဧတ္ထ ဧတေဟိ ဗဒ္ဓဋ္ဌာနတော ဂတတ္တာ ဝဋ္ဋတိ, တထာ ဒီဃမဂ္ဂေပိ ဂဟိတဋ္ဌာနတော ဂတဋ္ဌာနဿ အညတ္တာတိ ဝဒန္တီ’’တိ ဝုတ္တံ. တမ္ပိ ဧကာဗဒ္ဓနိမိတ္တတ္တာ ဝိစာရေတဗ္ဗံ.

The middle is the interior within the main directions of the boundary. A corner is the point where two paths meet at each of the four corners of the boundary. 'In the outer part, it is fitting to announce' means that, having gone outside those four corners and being on the eight paths situated there, one path in one direction and another in another direction—thus, the intention is that it is fitting to announce all four paths in the four directions. But how is it to be understood that by merely announcing in this way, the state of being a single connected entity is lost? For these same four paths are also in the places reached beyond. It was said, 'Four paths go in four directions.' Therefore, the reason here should be investigated, as stated in the Vimativinodanī Ṭīkā (Vi. Vi. Ṭī. Mahāvagga 2.138). Upon investigating, the reason appears thus: in the earlier statement, 'Having encircled the monastery, four paths,' and in the later statement, 'A path that has gone piercing through the middle of the monastery,' it was said referring to the monastery itself. Therefore, here also, because it was stated in the commentary (Mahāva. Aṭṭha. 138), 'a path that has gone piercing the corner,' these paths pierced only the corners of the monastery and did not mix with one another. Therefore, because of the absence of a state of being a single connected entity, it is fitting to announce the four paths in four places. In the Sāratthadīpanī Ṭīkā, however, only this much is stated: 'In the outer part, it is fitting to announce, means that, having gone outside and being on the eight paths situated there, one in one direction and one in another—thus, it is fitting to announce them in four places.' In the Vajirabuddhi Ṭīkā (Vajira. Ṭī. Mahāvagga 138), however, it is said: 'In "the outer part" here, because they have gone from the place of connection, it is fitting. Similarly, even on a long path, they say that the place reached is different from the place taken.' That too should be investigated because it is a sign of a single connected entity.

ဥတ္တရန္တိယာ ဘိက္ခုနိယာတိ ဣဒဉ္စ ပါဠိယံ ဘိက္ခုနီနံ နဒီပါရဂမနေ နဒီလက္ခဏဿ အာဂတတ္တာ ဝုတ္တံ, ဘိက္ခူနံ အန္တရဝါသကတေမနမတ္တမ္ပိ ဝဋ္ဋတိယေဝ. သာရတ္ထဒီပနိယမ္ပိ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၃၈) ‘‘ဘိက္ခုနိယာ ဧဝ ဂဟဏဉ္စေတ္ထ ဘိက္ခုနီဝိဘင်္ဂေ ဘိက္ခုနီဝသေန နဒီလက္ခဏဿ ပါဠိယံ အာဂတတ္တာ တေနေဝ နယေန ဒဿနတ္ထံ ကတံ. သီမံ ဗန္ဓန္တာနံ နိမိတ္တံ ဟောတီတိ အယံ ဝုတ္တလက္ခဏာ နဒီ သမုဒ္ဒံ ဝါ ပဝိသတု တဠာကံ ဝါ, ပဘဝတော ပဋ္ဌာယ နိမိတ္တံ ဟောတီ’’တိ ဝုတ္တံ. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. မဟာဝဂ္ဂ ၁၃၈) ပန ‘‘အန္တရဝါသကော တေမိယတီတိ ဝုတ္တတ္တာ တတ္တကပ္ပမာဏဥဒကေယေဝ ကာတုံ ဝဋ္ဋတီတိ ကေစိ. ‘တေမိယတီ’တိ ဣမိနာ ဟေဋ္ဌိမကောဋိယာ နဒီလက္ခဏံ ဝုတ္တံ, ဧဝရူပါယ နဒိယာ ယသ္မိံ ဌာနေ စတ္တာရော မာသေ အပ္ပံ ဝါ ဗဟုံ ဝါ ဥဒကံ အဇ္ဈောတ္ထရိတွာ ပဝတ္တတိ, တသ္မိံ ဌာနေ အပ္ပောဒကေပိ ဌတွာ ကာတုံ ဝဋ္ဋတီတိ ဧကေ’’တိ ဝုတ္တံ.

Regarding a nun crossing a river: this is stated in the Pāli because the characteristic of a river has been mentioned in the context of nuns crossing a river; for monks, even merely the wetting of the lower robe is allowable. In the Sāratthadīpanī Ṭīkā (Sārattha. Ṭī. Mahāvagga 3.138), it is also stated: "Here, the mention of a nun is made because the characteristic of a river is given in the Pāli of the Bhikkhunīvibhaṅga in relation to nuns, and it is done to show it in the same way. This river, with the characteristic described, becomes a mark for those establishing a boundary; whether it enters the ocean or a lake, it is a mark from its source onwards." In the Vajirabuddhi Ṭīkā (Vajira. Ṭī. Mahāvagga 138), however, it is said: "Since it is stated that 'the lower robe gets wet,' some say that it is allowable to establish it only with that amount of water. By 'gets wet,' the characteristic of a river at its lower limit is stated. For such a river, in whatever place water flows, having overflowed, for four months, whether a little or a lot, it is allowable to establish it while standing even in a small amount of water in that place, according to some."

နဒီစတုက္ကေပိ ဧသေဝ နယောတိ ဣမိနာ ဧကတ္ထ ကိတ္တေတွာ အညတ္ထ ပရတော ဂတဋ္ဌာနေပိ ကိတ္တေတုံ န ဝဋ္ဋတီတိ ဒဿေတိ. တေနေဝ စ ‘‘အသမ္မိဿာ နဒိယော ပန စတဿောပိ ကိတ္တေတုံ ဝဋ္ဋတီ’’တိ အသမ္မိဿဂ္ဂဟဏံ ကတံ. အဇ္ဈောတ္ထရိတွာ အာဝရဏံ ပဝတ္တတိယေဝါတိ အာဝရဏံ အဇ္ဈောတ္ထရိတွာ သန္ဒတိယေဝ. အပဝတ္တမာနာတိ အသန္ဒမာနုဒကာ. အာဝရဏဉှိ ပတွာ နဒိယာ ယတ္တကေ ပဒေသေ ဥဒကံ အသန္ဒမာနံ သန္တိဋ္ဌတိ, တတ္ထ နဒီနိမိတ္တံ ကာတုံ န ဝဋ္ဋတိ, ဥပရိ သန္ဒမာနဋ္ဌာနေယေဝ ဝဋ္ဋတိ. အသန္ဒမာနဋ္ဌာနေ ပန ဥဒကနိမိတ္တံ ကာတုံ ဝဋ္ဋတိ. ဌိတမေဝ ဟိ ဥဒကံ ဥဒကနိမိတ္တေ ဝဋ္ဋတိ, န သန္ဒမာနံ. တေနေဝါဟ ‘‘ပဝတ္တနဋ္ဌာနေ နဒီနိမိတ္တံ, အပဝတ္တနဋ္ဌာနေ ဥဒကနိမိတ္တံ ကာတုံ ဝဋ္ဋတီ’’တိ. ‘‘ပဝတ္တနဋ္ဌာနေ [Pg.304] နဒီနိမိတ္တန္တိ ဝုတ္တတ္တာ သေတုတော ပရတော တတ္တကံ ဥဒကံ ယဒိ ပဝတ္တတိ, နဒီ ဧဝါတိ ဝဒန္တိ. ဇာတဿရာဒီသု ဌိတောဒကံ ဇာတဿရာဒိပဒေသေန အန္တရိကမ္ပိ နိမိတ္တံ ကာတုံ ဝဋ္ဋတိ နဒီပါရသီမာယ နိမိတ္တံ ဝိယ. သစေ သော ပဒေသော ကာလန္တရေန ဂါမခေတ္တဘာဝံ ပါပုဏာတိ, တတ္ထ အညံ သီမံ သမ္မန္နိတုံ ဝဋ္ဋတီ’’တိ ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. မဟာဝဂ္ဂ ၁၃၈) ဝုတ္တံ. မူလေတိ အာဒိကာလေ. နဒိံ ဘိန္ဒိတွာတိ ယထာ ဥဒကံ အနိစ္ဆန္တေဟိ ကဿကေဟိ မဟောဃေ နိဝဋ္ဋေတုံ န သက္ကာ, ဧဝံ ကူလံ ဘိန္ဒိတွာ. နဒိံ ဘိန္ဒိတွာတိ ဝါ မာတိကာမုခဒွါရေန နဒီကူလံ ဘိန္ဒိတွာ.

Even in the case of the four rivers, this is the same principle. By this, it shows that having announced it in one place, it is not allowable to announce it elsewhere in a place reached beyond. For that very reason, the specification 'unmixed rivers, however, even all four, are allowable to be announced' is made. 'It flows only by overflowing the obstruction' means it flows only by overflowing the barrier. 'Not flowing' means water that does not flow. Indeed, in whatever area of a river the water, having reached an obstruction, stands still without flowing, it is not allowable to make a river-mark there; it is allowable only in the place where it flows above. In a place where it does not flow, however, it is allowable to make a water-mark. For only still water is allowable for a water-mark, not flowing water. Therefore, it is said: 'In a place of flowing, a river-mark; in a place of non-flowing, it is allowable to make a water-mark.' Because it is said, 'In a place of flowing, a river-mark,' if that much water flows beyond a bridge, they say it is indeed a river. In natural lakes and so forth, where there is still water, it is allowable to make even an intervening mark by means of the region of the natural lake, etc., like a mark for a boundary on the far side of a river. If that region, in the course of time, becomes a village or a field, it is allowable to establish another boundary there, as stated in the Vajirabuddhi Ṭīkā (Vajira. Ṭī. Mahāvagga 138). 'At the root' means at the initial time. 'Having broken the river' means having broken the bank, just as a great flood cannot be turned back by farmers who do not want the water. Alternatively, 'having broken the river' means having broken the riverbank through the opening of a water channel.

ဥက္ခေပိမန္တိ ဒီဃရဇ္ဇုနာ ကူဋေဟိ ဥဿိဉ္စနီယံ. ဥက္ခေပိမန္တိ ဝါ ကူပတော ဝိယ ဥက္ခိပိတွာ ဂဟေတဗ္ဗံ. ဥက္ခေပိမန္တိ ဝါ ဥဒ္ဓရိတွာ ဂဟေတဗ္ဗကံ.

"Ukkhepima" means that which is to be drawn up with pots by means of a long rope. Alternatively, "ukkhepima" means that which is to be lifted up and taken, as from a well. Alternatively, "ukkhepima" means that which is to be drawn out and taken.

အသမ္မိဿေဟီတိ သဗ္ဗဒိသာသု ဌိတပဗ္ဗတေဟိ ဧဝ ဝါ ပါသာဏာဒီသု အညတရေဟိ ဝါ နိမိတ္တန္တရာဗျဝဟိတေဟိ. သမ္မိဿေဟီတိ ဧကတ္ထ ပဗ္ဗတော, အညတ္ထ ပါသာဏောတိ ဧဝံ ဌိတေဟိ အဋ္ဌဟိ. နိမိတ္တာနံ သတေနာပီတိ ဣမိနာ ဧကိဿာယေဝ ဒိသာယ ဗဟူနိပိ နိမိတ္တာနိ ‘‘ပုရတ္ထိမာယ ဒိသာယ ကိံ နိမိတ္တံ, ပဗ္ဗတော, ဘန္တေ. ပုန ပုရတ္ထိမာယ ဒိသာယ ကိံ နိမိတ္တံ, ပါသာဏော, ဘန္တေ’’တိအာဒိနာ (မဟာဝ. အဋ္ဌ. ၁၃၈) ကိတ္တေတုံ ဝဋ္ဋတီတိ ဒဿေတိ. သိင်္ဃာဋကသဏ္ဌာနာတိ တိကောဏာ. သိင်္ဃာဋကသဏ္ဌာနာတိ ဝါ တိကောဏရစ္ဆာသဏ္ဌာနာ. စတုရဿာတိ သမစတုရဿာ. မုဒိင်္ဂသဏ္ဌာနာ ပန အာယတစတုရဿာ, ဧကကောဋိယံ သင်္ကောစိတာ, တဒညာယ ဝိတ္ထိဏ္ဏာ ဝါ ဟောတိ. မုဒိင်္ဂသဏ္ဌာနာတိ ဝါ မုဒိင်္ဂဘေရီ ဝိယ မဇ္ဈေ ဝိတ္ထတာ ဥဘောသု ကောဋီသု သင်္ကောစိတာ ဟောတိ.

"By unmixed" means by mountains standing in all directions, or by any of rocks and so forth, uninterrupted by other marks. "By mixed" means by eight marks situated thus: a mountain in one place, a rock in another. "Even with a hundred marks" indicates that it is allowable to announce many marks in a single direction, such as: "What is the mark in the eastern direction, venerable sir? A mountain, venerable sir. Again, what is the mark in the eastern direction, venerable sir? A rock, venerable sir," and so on (Mahāva. Aṭṭha. 138). "Siṅghāṭaka-shaped" means triangular. Alternatively, "siṅghāṭaka-shaped" means shaped like a triangular road junction. "Square" means a perfect square. "Mudiṅga-shaped," however, is oblong, being narrowed at one end or widened at the other. Alternatively, "mudiṅga-shaped" is like a mudiṅga drum, broad in the middle and narrowed at both ends.

၁၅၉. ဧဝံ ဗဒ္ဓသီမာယ နိမိတ္တသမ္ပတ္တိယုတ္တတံ ဒဿေတွာ ဣဒါနိ ပရိသသမ္ပတ္တိယုတ္တတံ ဒဿေတုံ ‘‘ပရိသသမ္ပတ္တိယုတ္တာ နာမာ’’တိအာဒိမာဟ[Pg.305]. တတ္ထ သဗ္ဗန္တိမေန ပရိစ္ဆေဒေနာတိ သဗ္ဗဟေဋ္ဌိမေန ဂဏနပရိစ္ဆေဒေန, အပ္ပတရော စေ ဂဏော ဟောတီတိ အဓိပ္ပာယော. ဣမဿ ပန သီမာသမ္မုတိကမ္မဿ စတုဝဂ္ဂကရဏီယတ္တာ ‘‘စတူဟိ ဘိက္ခူဟီ’’တိ ဝုတ္တံ. သန္နိပတိတာတိ သမဂ္ဂါ ဟုတွာ အညမညဿ ဟတ္ထပါသံ အဝိဇဟိတွာ သန္နိပတိတာ. ဣမိနာ ‘‘စတုဝဂ္ဂကရဏီယေ ကမ္မေ စတ္တာရော ဘိက္ခူ ပကတတ္တာ ကမ္မပ္ပတ္တာ, တေ အာဂတာ ဟောန္တီ’’တိ ဝုတ္တံ ပဌမသမ္ပတ္တိလက္ခဏံ ဒဿေတိ. ယာဝတိကာ တသ္မိံ ဂါမက္ခေတ္တေတိ ယသ္မိံ ပဒေသေ သီမံ ဗန္ဓိတုကာမာ, တသ္မိံ ဧကဿ ဂါမဘောဇကဿ အာယုပ္ပတ္တိဋ္ဌာနဘူတေ ဂါမက္ခေတ္တေ ဌိတာ ဘိက္ခူတိ သမ္ဗန္ဓော. ဗဒ္ဓသီမံ ဝါ နဒီသမုဒ္ဒဇာတဿရေ ဝါ အနောက္ကမိတွာတိ ဧတေန ဧတာ ဗဒ္ဓသီမာဒယော ဂါမသီမတော သီမန္တရဘူတာ, န တာသု ဌိတာ ဂါမသီမာယ ကမ္မံ ကရောန္တာနံ ဝဂ္ဂံ ကရောန္တိ, တသ္မာ န တေသံ ဆန္ဒော အာဟရိတဗ္ဗောတိ ဒဿေတိ. တေ သဗ္ဗေ ဟတ္ထပါသေ ဝါ ကတွာတိ ဝဂ္ဂကမ္မပရိဟရဏတ္ထံ သန္နိပတိတုံ သမတ္ထေ တေ ဂါမက္ခေတ္တဋ္ဌေ သဗ္ဗေ ဘိက္ခူ သံဃဿ ဟတ္ထပါသေ ကတွာတိ အတ္ထော. ဆန္ဒံ ဝါ အာဟရိတွာတိ သန္နိပတိတုံ အသမတ္ထာနံ ဆန္ဒံ အာဟရိတွာ. တသ္မိံ ဂါမက္ခေတ္တေ ယဒိပိ သဟဿဘိက္ခူ ဟောန္တိ, တေသု စတ္တာရောယေဝ ကမ္မပ္ပတ္တာ, အဝသေသာ ဆန္ဒာရဟာ, တသ္မာ အနာဂတာနံ ဆန္ဒော အာဟရိတဗ္ဗောတိ အတ္ထော, ဣမိနာ ‘‘ဆန္ဒာရဟာနံ ဆန္ဒော အာဟဋော ဟောတီ’’တိ ဝုတ္တံ ဒုတိယသမ္ပတ္တိလက္ခဏမာဟ. ‘‘သမ္မုခီဘူတာ န ပဋိက္ကောသန္တီ’’တိ ဝုတ္တံ တတိယသမ္ပတ္တိလက္ခဏံ ပန ဣမေသံ သာမတ္ထိယေန ဝုတ္တံ ဟောတိ.

159. Having thus shown the suitability endowed by the accomplishment of the markers, he now begins with 'suitable in terms of assembly' to show the suitability endowed by the accomplishment of the assembly. Herein, 'by the final reckoning' means by the lowest count, the intention being that the group is quite small. Moreover, because this act of establishing a boundary is to be done by a group of four, it is said 'by four bhikkhus.' 'Assembled' means having come together in harmony without abandoning each other's arm's reach. By this, it shows the first characteristic of accomplishment: that 'in an act requiring a group of four, four bhikkhus who are qualified and entitled to participate have arrived.' 'Those within that village area' refers to the bhikkhus standing in the village area where the boundary is to be established, which serves as the source of income for a single village headman. 'Without entering an established boundary, river, sea, or natural lake' indicates that these established boundaries, etc., are boundaries separate from the village boundary; those standing in them do not invalidate the act for those performing it within the village boundary, and therefore, it shows that their consent need not be brought. 'All of them having come within arm's reach' means that all the bhikkhus standing in the village area who are capable of assembling are brought within the Sangha's arm's reach for the purpose of avoiding an invalid act. 'Or having brought consent' means that for those unable to assemble, their consent should be brought. Even if there are a thousand bhikkhus in that village area, only four are entitled to perform the act, while the rest are eligible to give consent; therefore, the consent of those who have not come should be brought. This is the meaning. By this, it states 'the consent of those who are eligible to give consent has been brought,' which is the second characteristic of accomplishment. The third characteristic of accomplishment, 'being present and not objecting,' is stated by means of their capacity.

၁၆၀. ဧဝံ ဗဒ္ဓသီမာယ ပရိသသမ္ပတ္တိယုတ္တတံ ဒဿေတွာ ဣဒါနိ ကမ္မဝါစာသမ္ပတ္တိယုတ္တတံ ဒဿေတုံ ‘‘ကမ္မဝါစာသမ္ပတ္တိယုတ္တာ နာမာ’’တိအာဒိမာဟ. တတ္ထ ‘‘သုဏာတု မေ’’တိအာဒီနံ အတ္ထော ဟေဋ္ဌာ ဥပသမ္ပဒကမ္မဝါစာဝဏ္ဏနာယံ ဝုတ္တောဝ[Pg.306]. ဧဝံ ဝုတ္တာယာတိ ဧဝံ ဣမိနာ အနုက္ကမေန ဥပေါသထက္ခန္ဓကေ (မဟာဝ. ၁၃၈-၁၃၉) ဘဂဝတာ ဝုတ္တာယ. ပရိသုဒ္ဓါယာတိ ဉတ္တိဒေါသအနဥဿာဝနဒေါသေဟိ ပရိသမန္တတော သုဒ္ဓါယ. ဉတ္တိဒုတိယကမ္မဝါစာယာတိ ဧကာယ ဉတ္တိယာ ဧကာယ အနုဿာဝနာယ ကရိယမာနတ္တာ ဉတ္တိ ဧဝ ဒုတိယာ ဣမိဿာ ကမ္မဝါစာယာတိ ဉတ္တိဒုတိယကမ္မဝါစာ, တာယ. နိမိတ္တာနံ အန္တော သီမာ ဟောတိ, နိမိတ္တာနိ သီမတော ဗဟိ ဟောန္တိ နိမိတ္တာနိ ဗဟိ ကတွာ ဟေဋ္ဌာ ပထဝီသန္ဓာရဥဒကံ ပရိယန္တံ ကတွာ သီမာယ ဂတတ္တာ.

160. Having thus shown the suitability of the assembly with respect to the established boundary, he now begins with 'What is called "suitability of the formal act"?' to show the suitability of the formal act. Herein, the meaning of 'May the Sangha hear me' and so forth has already been explained in the commentary on the formal act of higher ordination. 'Thus stated' means stated by the Blessed One in this sequence in the Uposatha Khandhaka (Mahāvagga 138-139). 'Purified' means entirely purified from the faults of the motion and the faults of the proclamation. By 'a formal act with a motion as its second part' (ñattidutiyakammavācā), it is meant that since it is done with one motion and one proclamation, the motion itself is the second part of this formal act; by that act. The boundary is within the markers, and the markers are outside the boundary; this is because the boundary is established with the markers placed outside and with the earth, sand, and water below as its limit.

၁၆၁. ဧဝံ သမာနသံဝါသကသီမာသမ္မုတိယာ ကမ္မဝါစာသမ္ပတ္တိံ ဒဿေတွာ ဣဒါနိ အဓိဋ္ဌိတတေစီဝရိကာနံ ဘိက္ခူနံ စီဝရေ သုခပရိဘောဂတ္ထံ ဘဂဝတာ ပညတ္တံ အဝိပ္ပဝါသသီမာသမ္မုတိကမ္မဝါစာသမ္ပတ္တိံ ဒဿေန္တော ‘‘ဧဝံ ဗဒ္ဓါယ စ’’တျာဒိမာဟ. တတ္ထ တိစီဝရေန အဝိပ္ပဝါသံ သမ္မန္နေယျာတိ ယထာ အဓိဋ္ဌိတတေစီဝရိကော ဘိက္ခု အန္တောသီမာယံ တိစီဝရေန ဝိပ္ပဝသန္တောပိ အဝိပ္ပဝါသောယေဝ ဟောတိ, ဒုတိယကထိနသိက္ခာပဒေန (ပါရာ. ၄၇၁ အာဒယော) အာပတ္တိ န ဟောတိ, ဧဝံ တံ သမာနသံဝါသကသီမံ တိစီဝရေန အဝိပ္ပဝါသံ သမ္မန္နေယျာတိ အတ္ထော. ဌပေတွာ ဂါမဉ္စ ဂါမူပစာရဉ္စာတိ ယဒိ တိဿာ သမာနသံဝါသကသီမာယ အန္တော ဂါမော အတ္ထိ, တံ ဂါမဉ္စ ဂါမူပစာရဉ္စ ဌပေတွာ တတော ဝိနိမုတ္တံ တံ သမာနသံဝါသကသီမံ တိစီဝရေန အဝိပ္ပဝါသံ သမ္မန္နေယျာတိ အတ္ထော.

161. Having thus shown the suitability of the formal act for the establishment of a boundary for common communion, he now begins with 'And when a boundary has been thus established, etc.' in order to show the suitability of the formal act for establishing a boundary of non-separation, which was laid down by the Blessed One for the comfortable use of robes by bhikkhus who have determined their three robes. Here, 'they should agree on non-separation from the three robes' means that just as a bhikkhu who has determined his three robes, even if dwelling apart from his three robes within the boundary, is indeed not dwelling apart, and there is no offense according to the second Kathina training rule (Pārā. 471 ff.), so they should agree on that boundary for common communion as a boundary of non-separation from the three robes—this is the meaning. 'Excepting the village and its precincts' means that if there is a village within that boundary for common communion, they should agree on that boundary for common communion, excepting that village and its precincts and being released from them, as a boundary of non-separation from the three robes—this is the meaning.

သီမသင်္ချံယေဝ ဂစ္ဆတီတိ အဝိပ္ပဝါသသီမသင်္ချံယေဝ ဂစ္ဆတိ. ဧကမ္ပိ ကုလံ ပဝိဋ္ဌံ ဝါတိ အဘိနဝကတဂေဟေသု သဗ္ဗပဌမံ ဧကမ္ပိ ကုလံ ပဝိဋ္ဌံ အတ္ထိ. အဂတံ ဝါတိ ပေါရာဏကဂါမေ အညေသု ကုလေသု ဂေဟာနိ ဆဍ္ဍေတွာ ဂတေသုပိ ဧကမ္ပိ ကုလံ အဂတံ အတ္ထီတိ အတ္ထော.

'It is reckoned only as a boundary' means it is reckoned only as a boundary of non-separation. 'Or even one family has entered' means that in newly built houses, there is even one family that has entered first of all. 'Or has not gone' means that in an old village, even when other families have abandoned their houses and gone, there is one family that has not gone—this is the meaning.

၁၆၂. ဧဝံ [Pg.307] သင်္ခေပေန သီမာသမ္မုတိံ ဒဿေတွာ ပုန ဝိတ္ထာရေန ဒဿေန္တော ‘‘အယမေတ္ထ သင်္ခေပေါ, အယံ ပန ဝိတ္ထာရော’’တိအာဒိမာဟ. သီမာယ ဥပစာရံ ဌပေတွာတိ အာယတိံ ဗန္ဓိတဗ္ဗာယ သီမာယ နေသံ ဝိဟာရာနံ ပရိစ္ဆေဒတော ဗဟိ သီမန္တရိကပ္ပဟောနကံ ဥပစာရံ ဌပေတွာ. ဗဒ္ဓါ သီမာယေသု ဝိဟာရေသု, တေ ဗဒ္ဓသီမာ. ပါဋိယေက္ကန္တိ ပစ္စေကံ. ဗဒ္ဓသီမာသဒိသာနီတိ ယထာ ဗဒ္ဓသီမာသု ဌိတာ အညမညံ ဆန္ဒာဒိံ အနပေက္ခိတွာ ပစ္စေကံ ကမ္မံ ကာတုံ လဘန္တိ, ဧဝံ ဂါမသီမာသု ဌိတာပီတိ ဒဿေတိ. အန္တောနိမိတ္တဂတေဟိ ပနာတိ ဧကဿ ဂါမဿ ဥပဍ္ဎံ အန္တောကတ္တုကာမတာယ သတိ သဗ္ဗေသံ အာဂမနေ ပယောဇနံ နတ္ထီတိ ကတွာ ဝုတ္တံ. အာဂန္တဗ္ဗန္တိ စ သာမီစိဝသေန ဝုတ္တံ, နာယံ နိယမော ‘‘အာဂန္တဗ္ဗမေဝါ’’တိ. တေနေဝါဟ ‘‘အာဂမနမ္ပိ အနာဂမနမ္ပိ ဝဋ္ဋတီ’’တိ. အဗဒ္ဓါယ ဟိ သီမာယ နာနာဂါမက္ခေတ္တာနံ နာနာသီမသဘာဝတ္တာ တေသံ အနာဂမနေပိ ဝဂ္ဂကမ္မံ န ဟောတိ, တသ္မာ အနာဂမနမ္ပိ ဝဋ္ဋတိ. ဗဒ္ဓါယ ပန သီမာယ ဧကသီမဘာဝတော ပုန အညသ္မိံ ကမ္မေ ကရိယမာနေ အန္တောသီမဂတေဟိ အာဂန္တဗ္ဗမေဝါတိ အာဟ ‘‘အဝိပ္ပဝါသသီမာ…ပေ… အာဂန္တဗ္ဗ’’န္တိ. နိမိတ္တကိတ္တနကာလေ အသောဓိတာယပိ သီမာယ နေဝတ္ထိ ဒေါသော နိမိတ္တကိတ္တနဿ အပလောကနာဒီသု အညတရာဘာဝတော.

162. Having thus briefly shown the agreement on boundaries, he then explains in detail, saying, 'This is the summary here, and this is the detailed explanation.' 'Having set aside the proximity for the boundary' means having set aside a proximity outside the demarcation of those monasteries, sufficient for an intervening boundary space for a boundary to be established in the future. `Baddhasīmā` means those monasteries in which a boundary has been established. 'Individually' means separately. 'Similar to established boundaries' indicates that just as those within established boundaries can perform separate acts without regard for each other's consent, etc., so too can those within village boundaries. 'But by those who have gone inside the markers' is said because, when there is a desire to include half of a village, there is no purpose in all of them coming. And 'they should come' is said as a matter of propriety; this is not a rule that 'they must come.' For that reason, he said, 'coming or not coming is permissible.' For an unestablished boundary, due to the diverse nature of different village territories as different boundaries, the act is not rendered invalid even if they do not come; thus, not coming is permissible. But for an established boundary, because it is a single boundary, when another act is being performed, those within the boundary must come. Hence, he said, 'a boundary of non-separation… they should come.' At the time of announcing the markers, even if the boundary is not purified, there is no fault, because the announcement of the marks is not one of the formal acts such as seeking approval (`apalokana`).

ဘေရိသညံ ဝါတိ သမ္မန္နနပရိယောသာနံ ကရောမာတိ ဝတွာတိ လိခိတံ. တေန တာဒိသေ ကာလေ တံ ကပ္ပတီတိ သိဒ္ဓံ ဟောတိ. ဘေရိသညံ ဝါ သင်္ခသညံ ဝါတိ ပန တေသံ သဒ္ဒံ သုတွာ ဣဒါနိ သံဃော သီမံ ဗန္ဓတီတိ ဉတွာ အာဂန္တုကဘိက္ခူနံ တံ ဂါမက္ခေတ္တံ အပ္ပဝေသနတ္ထံ, အာရာမိကာဒီနဉ္စ တေသံ နိဝါရဏတ္ထံ ကမ္မဝါစာရဒ္ဓကာလေယေဝ သညာ ကရီယတိ, ဧဝံ သတိ တံ ကရဏံ သပ္ပယောဇနံ ဟောတိ. တေနေဝ ‘‘ဘေရိသင်္ခသဒ္ဒံ ကတွာ’’တိ အဝတွာ ‘‘ဘေရိသင်္ခသညံ ကတွာ’’တိ သညာဂ္ဂဟဏံ ကတံ. ‘‘သညံ ကတွာ’’တိ စ ပုဗ္ဗကာလကိရိယံ [Pg.308] ဝတွာ ‘‘ကမ္မဝါစာယ သီမာ ဗန္ဓိတဗ္ဗာ’’တိ အပရကာလကိရိယံ ဝဒတိ, ပရိယောသာနကာလေ ပန သဗ္ဗတူရိယာတာလိကသံဃုဋ္ဌံ ကတွာ ဒေဝမနုဿာနံ အနုမောဒနံ ကာရေတဗ္ဗံ ဟောတီတိ ဝေဒိတဗ္ဗံ.

It is written that 'a drum signal' is made by saying, 'We make the conclusion of the agreement.' By this, it is established that it is permissible at such a time. However, regarding 'a drum signal or a conch signal,' the signal is made at the very time the formal act is begun so that, upon hearing those sounds and knowing that 'now the Sangha is establishing the boundary,' incoming bhikkhus are prevented from entering that village territory and monastery workers and others are restrained. When this is done, the action serves a purpose. For that reason, instead of saying, 'having made the sound of a drum or conch,' the word 'signal' is used, saying, 'having made the signal of a drum or conch.' And by saying, 'having made the signal,' he speaks of the prior action, and by 'the boundary should be established by the formal act,' he speaks of the subsequent action. It should be understood, however, that at the time of conclusion, the rejoicing of gods and humans should be caused by making a great noise with all musical instruments and shouts.

၁၆၃. ဘဏ္ဍုကမ္မာပုစ္ဆနံ သန္ဓာယ ပဗ္ဗဇ္ဇာဂ္ဂဟဏံ. သုခကရဏတ္ထန္တိ သဗ္ဗေသံ သန္နိပါတနပရိဿမံ ပဟာယ အပ္ပတရေဟိ သုခကရဏတ္ထံ. ဧကဝီသတိ ဘိက္ခူ ဂဏှာတီတိ ဝီသတိဝဂ္ဂကရဏီယပရမတ္တာ သံဃကမ္မဿ ကမ္မာရဟေန သဒ္ဓိံ ဧကဝီသတိ ဘိက္ခူ ဂဏှာတိ. ဣဒဉ္စ နိသိန္နာနံ ဝသေန ဝုတ္တံ. ဟေဋ္ဌိမန္တတော ဟိ ယတ္ထ ဧကဝီသတိ ဘိက္ခူ နိသီဒိတုံ သက္ကောန္တိ, တတ္တကေ ပဒေသေ သီမံ ဗန္ဓိတုံ ဝဋ္ဋတိ. ဣဒဉ္စ ကမ္မာရဟေန သဟ အဗ္ဘာနကာရကာနမ္ပိ ပဟောနကတ္ထံ ဝုတ္တံ. နိမိတ္တုပဂါ ပါသာဏာ ဌပေတဗ္ဗာတိ ဣဒံ ယထာရုစိတဋ္ဌာနေ ရုက္ခနိမိတ္တာဒီနံ ဒုလ္လဘတာယ ဝဍ္ဎိတွာ ဥဘိန္နံ ဗဒ္ဓသီမာနံ သင်္ကရကရဏတော စ ပါသာဏနိမိတ္တဿ စ တဒဘာဝတော ယတ္ထ ကတ္ထစိ အာနေတွာ ဌပေတုံ သုကရတာယ စ ဝုတ္တံ. တထာ သီမန္တရိကပါသာဏာ ဌပေတဗ္ဗာတိ ဧတ္ထာပိ. စတုရင်္ဂုလပ္ပမာဏာပီတိ ယထာ ခဏ္ဍသီမပရိစ္ဆေဒတော ဗဟိ နိမိတ္တပါသာဏံ စတုရင်္ဂုလမတ္တံ ဌာနံ သမန္တာ နိဂစ္ဆတိ, အဝသေသံ ဌာနံ အန္တောခဏ္ဍသီမာယံ ဟောတိယေဝ, ဧဝံ တေသု ဌပိတေသု စတုရင်္ဂုလမတ္တာ သီမန္တရိကာ ဟောတီတိ ဒဋ္ဌဗ္ဗံ.

163. Regarding the acceptance of ordination, it refers to taking ordination after inquiring about the requisites for the tonsure. 'For the purpose of creating ease' means for the sake of creating ease with fewer people, abandoning all the trouble of assembling a large group. 'He takes twenty-one monks'—this means that since the maximum requirement for a Sangha act is a group of twenty, he takes twenty-one monks, including the one suitable for the act. This is said with reference to those who are seated. For, from the lowest limit, wherever twenty-one monks can sit, it is permissible to establish a boundary in that area. This is also stated for the purpose of being sufficient for the one suitable for the act and those who perform the rehabilitation. 'Stones suitable as boundary markers should be placed'—this is said because of the difficulty in finding tree markers and the like in a desired location, and because of the confusion that arises between two established boundaries, a defect which a stone marker lacks, and because it is easy to bring and place them anywhere. Similarly, this also applies in the case of 'intermediate boundary stones should also be placed'. 'Even if they are only four finger-widths'—this should be understood as follows: outside the demarcation of the fragmented boundary, the marker stone occupies a space of four finger-widths all around, while the remaining space is indeed within the fragmented boundary. Thus, when these are placed, the intermediate boundary is only four finger-widths wide.

သီမန္တရိကပါသာဏာတိ သီမန္တရိကာယ ဌပိတနိမိတ္တပါသာဏာ. တေ ပန ကိတ္တေန္တေန ဒက္ခိဏတော အနုပရိယာယန္တေနေဝ ကိတ္တေတဗ္ဗာ. ကထံ? ခဏ္ဍသီမတော ဟိ ပစ္ဆိမာယ ဒိသာယ ပုရတ္ထိမာဘိမုခေန ဌတွာ ‘‘ပုရတ္ထိမာယ ဒိသာယ ကိံ နိမိတ္တ’’န္တိ တတ္ထ သဗ္ဗာနိ နိမိတ္တာနိ အနုက္ကမေန ကိတ္တေတွာ, တထာ ဥတ္တရာယ ဒိသာယ ဒက္ခိဏာဘိမုခေန ဌတွာ ‘‘ဒက္ခိဏာယ ဒိသာယ ကိံ နိမိတ္တ’’န္တိ အနုက္ကမေန ကိတ္တေတွာ, တထာ ပုရတ္ထိမာယ ဒိသာယ ပစ္ဆိမာဘိမုခေန ဌတွာ ‘‘ပစ္ဆိမာယ ဒိသာယ [Pg.309] ကိံ နိမိတ္တ’’န္တိ အနုက္ကမေန ကိတ္တေတွာ, တထာ ဒက္ခိဏာယ ဒိသာယ ဥတ္တရာဘိမုခေန ဌတွာ ‘‘ဥတ္တရာယ ဒိသာယ ကိံ နိမိတ္တ’’န္တိ တတ္ထ သဗ္ဗာနိ နိမိတ္တာနိ အနုက္ကမေန ကိတ္တေတွာ ပုန ပစ္ဆိမာယ ဒိသာယ ပုရတ္ထိမာဘိမုခေန ဌတွာ ပုရိမကိတ္တိတံ ဝုတ္တနယေန ပုန ကိတ္တေတဗ္ဗံ. ဧဝံ ဗဟူနမ္ပိ ခဏ္ဍသီမာနံ သီမန္တရိကပါသာဏာ ပစ္စေကံ ကိတ္တေတဗ္ဗာ. တတောတိ ပစ္ဆာ. အဝသေသနိမိတ္တာနီတိ မဟာသီမာယ ဗာဟိရန္တရေသု အဝသေသနိမိတ္တာနိ. န သက္ခိဿန္တီတိ အဝိပ္ပဝါသသီမာယ ဗဒ္ဓဘာဝံ အသလ္လက္ခေတွာ ‘‘သမာနသံဝါသကသီမမေဝ သမူဟနိဿာမာ’’တိ ဝါယမန္တာ န သက္ခိဿန္တိ. ဗဒ္ဓါယ ဟိ အဝိပ္ပဝါသသီမာယ တံ သမူဟနိတွာ ‘‘သမာနသံဝါသကသီမံ သမူဟနိဿာမာ’’တိ ကတာယပိ ကမ္မဝါစာယ အသမူဟတာဝ ဟောတိ သီမာ. ပဌမဉှိ အဝိပ္ပဝါသံ သမူဟနိတွာ ပစ္ဆာ သီမာ သမူဟနိတဗ္ဗာ. ခဏ္ဍသီမတော ပဋ္ဌာယ ဗန္ဓနံ အာစိဏ္ဏံ, အာစိဏ္ဏကရဏေနေဝ စ သမ္မောဟော န ဟောတီတိ အာဟ ‘‘ခဏ္ဍသီမတောဝ ပဋ္ဌာယ ဗန္ဓိတဗ္ဗာ’’တိ. ဥဘိန္နမ္ပိ န ကောပေန္တီတိ ဥဘိန္နမ္ပိ ကမ္မံ န ကောပေန္တိ. ဧဝံ ဗဒ္ဓါသု ပန…ပေ… သီမန္တရိကာ ဟိ ဂါမက္ခေတ္တံ ဘဇတီတိ န အာဝါသဝသေန သာမဂ္ဂိပရိစ္ဆေဒေါ, ကိန္တု သီမာဝသေနေဝါတိ ဒဿနတ္ထံ ဝုတ္တံ.

'Boundary stones between sections' are the marker stones placed at the boundary interval. They should be announced by one going around them, always keeping the right side towards them. How? Standing at the western side of a fragmented boundary, facing east, one should announce, “What is the marker in the eastern direction?” There, all markers should be announced in sequence. Similarly, standing at the northern side, facing south, one should announce, “What is the marker in the southern direction?” and announce all markers in sequence. Likewise, standing at the eastern side, facing west, one should announce, “What is the marker in the western direction?” and announce all markers in sequence. Then, standing at the southern side, facing north, one should announce, “What is the marker in the northern direction?” and announce all markers in sequence. After that, standing again at the western side, facing east, one should repeat the announcement in the manner previously stated. Thus, for many fragmented boundaries, the boundary stones between sections should each be announced individually. 'After that' means afterwards. 'The remaining markers' are those remaining markers within and without the great boundary. 'They will not be able to' means that, failing to perceive that the avippavāsa boundary has been established, they strive to abolish only the samānasaṃvāsaka boundary, but they will not be able to succeed. For if the avippavāsa boundary is established, even if a formal act is performed with the words, “We will abolish the samānasaṃvāsaka boundary,” without having first abolished that avippavāsa boundary, the boundary remains unabolished. Indeed, first the avippavāsa must be abolished, and afterward, the boundary must be abolished. The establishment has been practiced starting from the fragmented boundary, and by following the customary practice, there is no confusion. Therefore, it is said, “It should be established starting from the fragmented boundary.” 'They do not invalidate either' means they do not invalidate either act. Thus, when boundaries are established [...], the boundary between sections indeed pertains to the village area. This is said to show that the demarcation of unity is not by way of the residence, but rather by the boundary itself.

ကုဋိဂေဟေတိ ဘူမိယံ ကတတိဏကုဋိယံ. ဥဒုက္ခလန္တိ ဥဒုက္ခလာဝါဋသဒိသခုဒ္ဒကာဝါဋံ. နိမိတ္တံ န ကာတဗ္ဗန္တိ ရာဇိ ဝါ ဥဒုက္ခလံ ဝါ နိမိတ္တံ န ကာတဗ္ဗံ. ဣဒဉ္စ ယထာဝုတ္တေသု အဋ္ဌသု နိမိတ္တေသု အနာဂတတ္တေန န ဝဋ္ဋတီတိ သိဒ္ဓမ္ပိ ‘‘အဝိနဿကသညာဏမိဒ’’န္တိ သညာယ ကောစိ မောဟေန နိမိတ္တံ ကရေယျာတိ ဒူရတော ဝိပတ္တိပရိဟာရတ္ထံ ဝုတ္တံ. နိမိတ္တုပဂပါသာဏေ ဌပေတွာတိ သဉ္စာရိမနိမိတ္တဿ ကမ္ပနတာယ ဝုတ္တံ. ဧဝံ ဥပရိ ‘‘ဘိတ္တိံ အကိတ္တေတွာ’’တိအာဒီသုပိ သိဒ္ဓမေဝတ္ထံ ပုနပ္ပုနံ ကထနေ ကာရဏံ ဝေဒိတဗ္ဗံ. သီမာဝိပတ္တိ ဟိ ဥပသမ္ပဒါဒိသဗ္ဗကမ္မဝိပတ္တိမူလန္တိ [Pg.310] တဿ ဒွါရံ သဗ္ဗထာပိ ပိဒဟနဝသေန ဝတ္တဗ္ဗံ. သဗ္ဗံ ဝတွာဝ ဣဓ အာစရိယာ ဝိနိစ္ဆယံ ကထေသုန္တိ ဒဋ္ဌဗ္ဗံ.

'In a hut' means in a grass hut made on the ground. 'A mortar' means a small pit resembling a mortar pit. 'A marker should not be made' means neither a line nor a mortar should be made a marker. And this is stated to ward off failure from afar, lest someone, out of delusion, should make a marker with the perception, “this is an imperishable sign,” even though it is already established that this is not permissible as it is not included among the eight aforesaid markers. 'Having placed stones suitable as markers' is said because of the instability of a movable marker. Similarly, in the above cases like 'without announcing the wall,' the reason for repeatedly stating a meaning that is already established should be understood. For a failure of the boundary is the root of the failure of all formal acts such as ordination; therefore, its door must be closed in every way. It should be understood that the teachers state their decision here only after having said everything.

ဘိတ္တိန္တိ ဣဋ္ဌကဒါရုမတ္တိကာမယံ. သိလာမယာယ ပန ဘိတ္တိယာ နိမိတ္တုပဂံ ဧကံ ပါသာဏံ တံတံဒိသာယ ကိတ္တေတုံ ဝဋ္ဋတိ. အနေကသိလာဟိ စိနိတံ သကလံ ဘိတ္တိံ ကိတ္တေတုံ န ဝဋ္ဋတိ ‘‘ဧသော ပါသာဏော နိမိတ္တ’’န္တိ ဧကဝစနေန ဝတ္တဗ္ဗတော. အန္တောကုဋ္ဋမေဝါတိ ဧတ္ထ အန္တောကုဋ္ဋေပိ နိမိတ္တာနံ ဌိတောကာသတော အန္တော ဧဝ သီမာတိ ဂဟေတဗ္ဗံ. ပမုခေ နိမိတ္တပါသာဏေ ဌပေတွာတိ ဂဗ္ဘာဘိမုခေပိ ဗဟိပမုခေ ဂဗ္ဘဝိတ္ထာရပ္ပမာဏေ ဌာနေ ပါသာဏေ ဌပေတွာ သမ္မန္နိတဗ္ဗာ. ဧဝဉှိ ဂဗ္ဘပမုခါနံ အန္တရေ ဌိတကုဋ္ဋမ္ပိ ဥပါဒါယ အန္တော စ ဗဟိ စ စတုရဿသဏ္ဌာနာဝ သီမာ ဟောတိ. ဗဟီတိ သကလဿ ကုဋိလေဏဿ သမန္တတော ဗဟိ.

'A wall' means one made of bricks, wood, or clay. However, for a stone wall, it is permissible to announce a single stone suitable as a marker in each respective direction. It is not permissible to announce an entire wall built with many stones, because it must be stated in the singular: “this stone is the marker.” Regarding 'within the wall,' here the boundary should be understood as being inside from the place where the markers are located, even when within the wall. Regarding 'having placed marker stones at the entrance,' this means that stones should be placed and agreed upon in a place the size of the chamber's width, at the outer entrance also facing the chamber. In this way, including also the wall situated between the chamber and the entrance, the boundary will have a square shape both inside and outside. 'Outside' means outside, all around the entire curved cave.

အန္တော စ ဗဟိ စ သီမာ ဟောတီတိ မဇ္ဈေ ဌိတဘိတ္တိယာ သဟ စတုရဿသီမာ ဟောတိ. ဥပရိပါသာဒေယေဝ ဟောတီ’’တိ ဣမိနာ ဂဗ္ဘဿ စ ပမုခဿ စ အန္တရာ ဌိတဘိတ္တိယာ ဧကတ္တာ တတ္ထ စ ဧကဝီသတိယာ ဘိက္ခူနံ ဩကာသာဘာဝေန ဟေဋ္ဌာ န ဩတရတိ, ဥပရိဘိတ္တိ ပန သီမဋ္ဌာဝ ဟောတီတိ ဒဿေတိ. ဟေဋ္ဌာ န ဩတရတီတိ ဘိတ္တိတော ဩရံ နိမိတ္တာနိ ဌပေတွာ ကိတ္တိတတ္တာ ဟေဋ္ဌာ အာကာသပ္ပဒေသံ န ဩတရတိ, ဥပရိ ကတေ ပါသာဒေတိ အတ္ထော. ဟေဋ္ဌိမတလေ ကုဋ္ဋောတိ ဟေဋ္ဌိမတလေ စတူသု ဒိသာသု ဌိတကုဋ္ဋော. သစေ ဟိ ဒွီသု, တီသု ဧဝ ဝါ ဒိသာသု ကုဋ္ဋော တိဋ္ဌေယျ, ဟေဋ္ဌာ န ဩတရတိ. ဟေဋ္ဌာပိ ဩတရတီတိ သစေ ဟေဋ္ဌာ အန္တောဘိတ္တိယံ ဧကဝီသတိယာ ဘိက္ခူနံ ဩကာသော ဟောတိ, ဩတရတိ. ဩတရမာနာ စ န ဥပရိသီမပ္ပမာဏေန ဩတရတိ, သမန္တာ ဘိတ္တိပ္ပမာဏေန ဩတရတိ. စတုန္နံ ပန ဘိတ္တီနံ ဗာဟိရန္တပရိစ္ဆေဒေန ဟေဋ္ဌာဘူမိဘာဂေ ဥဒကပရိယန္တံ [Pg.311] ကတွာ ဩတရတိ, န ပန ဘိတ္တီနံ ဗဟိ ကေသဂ္ဂမတ္တမ္ပိ ဌာနံ. ပါသာဒဘိတ္တိတောတိ ဥပရိမတလေ ဘိတ္တိတော. ဩတရဏာနောတရဏံ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗန္တိ သစေ ဟေဋ္ဌာ ဧကဝီသတိယာ ဘိက္ခူနံ ဩကာသော ဟောတိ, ဩတရတိ, နော စေ, န ဩတရတီတိ အဓိပ္ပာယောတိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၃၈) ဝုတ္တံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၃၈) ပန ‘‘ဥပရိသီမပ္ပမာဏဿ အန္တောဂဓာနံ ဟေဋ္ဌိမတလေ စတူသု ဒိသာသု ကုဋ္ဋာနံ တုလာရုက္ခေဟိ ဧကသမ္ဗန္ဓတံ, တဒန္တော ပစ္ဆိမသီမပ္ပမာဏတာဒိဉ္စ သန္ဓာယ ဝုတ္တ’’န္တိ ဝုတ္တံ. ကိဉ္စာပေတ္ထ နိယျူဟကာဒယော နိမိတ္တာနံ ဌိတောကာသတာယ ဗဇ္ဈမာနက္ခဏေ သီမာ န ဟောန္တိ, ဗဒ္ဓါယ ပန သီမာယ သီမဋ္ဌာဝ ဟောန္တီတိ ဒဋ္ဌဗ္ဗာ.

“Inside and outside, the boundary” means the boundary is four-sided together with the wall standing in the middle. The statement “it exists only in the upper mansion” shows that because the wall situated between the chamber and the front part is considered as one, and because there is no space there for twenty-one monks, it does not descend below; however, it shows that the upper wall itself is the boundary. “Does not descend below” means that because markers are placed and designated on this side of the wall, it does not descend to the space below; the meaning is that it is established in the upper mansion. “The lower floor’s walls” refers to walls standing on the lower floor in all four directions. If a wall exists in only two or three directions, it does not descend below. “Descends below” means that if there is space below within the inner wall for twenty-one monks, it descends. And when descending, it does not descend to the extent of the upper boundary but descends to the extent of the surrounding walls. Regarding the four walls, it descends below by defining the outer and inner limits, going to the water boundary on the lower ground, but not even a hair’s breadth beyond the walls. “The mansion’s walls” refers to the walls on the upper floor. The matter of descending or not descending should be understood in the way stated: if there is space below for twenty-one monks, it descends; otherwise, it does not—this is the intended meaning, as stated in the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.138). The Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.138), however, states: “The inclusion within the measure of the upper boundary, the single connection of the walls on the lower floor in all four directions by beams and pillars, and its being within the measure of the minimum boundary, etc., are stated with this in mind.” Furthermore, here, corner posts and so forth are not the boundary at the moment of being bound because of the location where the markers are placed; however, once the boundary is established, they should be seen as being within the boundary.

ပရိယန္တထမ္ဘာနန္တိ နိမိတ္တဂတပါသာဏတ္ထမ္ဘေ သန္ဓာယ ဝုတ္တံ. ဥပရိမတလေန သမ္ဗဒ္ဓေါ ဟောတီတိ ဣဒံ ကုဋ္ဋာနံ အန္တရာ သီမဋ္ဌာနံ ထမ္ဘာနံ အဘာဝတော ဝုတ္တံ. ယဒိ ဟိ ဘဝေယျုံ, ကုဋ္ဋေ ဥပရိမတလေန အသမ္ဗန္ဓေပိ သီမဋ္ဌထမ္ဘာနံ ဥပရိ ဌိတော ပါသာဒေါ သီမဋ္ဌောဝ ဟောတိ. သစေ ပန ဗဟူနံ ထမ္ဘပန္တီနံ ဥပရိ ကတပါသာဒဿ ဟေဋ္ဌာပထဝိယံ သဗ္ဗဗာဟိရာယ ထမ္ဘပန္တိယာ အန္တော နိမိတ္တပါသာဏေ ဌပေတွာ သီမာ ဗဒ္ဓါ ဟောတိ, ဧတ္ထ ကထန္တိ? ဧတ္ထာပိ ‘‘ယံ တာဝ သီမဋ္ဌထမ္ဘေဟေဝ ဓာရိယမာနာနံ တုလာနံ ဥပရိမတလံ, သဗ္ဗံ တံ သီမဋ္ဌမေဝ, ဧတ္ထ ဝိဝါဒေါ နတ္ထိ, ယံ ပန သီမဋ္ဌထမ္ဘပန္တိယာ, အသီမဋ္ဌာယ ဗာဟိရထမ္ဘပန္တိယာ စ သမဓုရံ ဓာရယမာနာနံ တုလာနံ ဥပရိမတလံ, တတ္ထ ဥပဍ္ဎံ သီမာ’’တိ ကေစိ ဝဒန္တိ. ‘‘သကလမ္ပိ ဂါမသီမာ’’တိ အပရေ. ‘‘ဗဒ္ဓသီမာ ဧဝါ’’တိ အညေ. တသ္မာ ကမ္မံ ကရောန္တေဟိ ဂရူဟိ နိရာသင်္ကဋ္ဌာနေ ဌတွာ သဗ္ဗံ တံ အာသင်္ကဋ္ဌာနံ သောဓေတွာဝ ကမ္မံ ကာတဗ္ဗံ, သန္နိဋ္ဌာနကာရဏံ ဝါ ဂဝေသိတွာ တဒနုဂုဏံ ကာတဗ္ဗံ.

“Pariyantathambhānanti” (boundary pillars) refers to the stone pillars that serve as markers. “It is connected to the upper floor”—this is said because there are no pillars within the walls that are within the boundary. If there were, even if the upper floor were not connected to the walls, a building standing above the pillars that are within the boundary would still be considered within the boundary. But if a building constructed above many rows of pillars has its boundary bound on the ground below, inside the outermost row of pillars, by placing boundary stones, what then? Here, some say: “Whatever part of the upper floor is supported solely by the pillars that are within the boundary is entirely within the boundary—there is no dispute about that. However, the part of the upper floor equally supported by both the row of pillars that is within the boundary and the outer row of pillars that is not within the boundary is half within the boundary.” Others say: “The entire area is the village boundary.” Still others say: “It is only the bound boundary.” Therefore, when performing formal acts, the venerable ones should stand in a place free from doubt, clear away all that is a cause for uncertainty, and then proceed with the act. Alternatively, they should seek a conclusive reason and act accordingly.

တာလမူလကပဗ္ဗတေတိ [Pg.312] တာလက္ခန္ဓမူလသဒိသေ ဟေဋ္ဌာ ထူလော ဟုတွာ ကမေန ကိသော ဟုတွာ ဥဂ္ဂတော ဟိန္တာလမူလသဒိသော နာမ ဟောတိ. ဝိတာနသဏ္ဌာနောတိ အဟိစ္ဆတ္တကသဏ္ဌာနော. ပဏဝသဏ္ဌာနောတိ မဇ္ဈေ တနုကော, ဟေဋ္ဌာ စ ဥပရိ စ ဝိတ္ထိဏ္ဏော. ဟေဋ္ဌာ ဝါ မဇ္ဈေ ဝါတိ မုဒိင်္ဂသဏ္ဌာနဿ ဟေဋ္ဌာ, ပဏဝသဏ္ဌာနဿ မဇ္ဈေ. သပ္ပဖဏသဒိသော ပဗ္ဗတောတိ သပ္ပဖဏော ဝိယ ခုဇ္ဇော, မူလဋ္ဌာနတော အညတ္ထ အဝနတသီသော. အာကာသပဗ္ဘာရန္တိ ဘိတ္တိယာ အပရိက္ခိတ္တပဗ္ဘာရံ. သီမပ္ပမာဏောတိ အန္တော အာကာသေန သဒ္ဓိံ ပစ္ဆိမသီမပ္ပမာဏော. သော စ ပါသာဏော သီမဋ္ဌောတိ ဣမိနာ ဤဒိသေဟိ သုသိရပါသာဏလေဏကုဋ္ဋာဒီဟိ ပရိစ္ဆိန္နေ ဘူမိဘာဂေ ဧဝ သီမာ ပတိဋ္ဌာတိ, န အပရိစ္ဆိန္နေ. တေ ပန သီမဋ္ဌတ္တာ သီမာ ဟောန္တိ, န သရူပေန သီမဋ္ဌမဉ္စာဒိ ဝိယာတိ ဒဿေတိ. သစေ ပန သော သုသိရပါသာဏော ဘူမိံ အနာဟစ္စ အာကာသဂတော ဩလမ္ဗတိ, သီမာ န ဩတရတိ. သုသိရပါသာဏော ပန သယံ သီမာပဋိဗဒ္ဓတ္တာ သီမာ ဟောတိ, ကထံ ပန ပစ္ဆိမပ္ပမာဏရဟိတေဟိ ဧတေဟိ သုသိရပါသာဏာဒီဟိ သီမာ န ဩတရတီတိ ဣဒံ သဒ္ဓါတဗ္ဗန္တိ? အဋ္ဌကထာပမာဏတော.

“Tālamūlakapabbata” (a mountain like the base of a palm tree) means one that is thick at the bottom like the base of a palm tree trunk, and gradually tapers as it rises, resembling the base of a date palm tree. “Vitānasaṇṭhāna” (canopy-like formation) is like the shape of a mushroom. “Paṇavasaṇṭhāna” (drum-like formation) is thin in the middle and broad at the top and bottom. “Below or in the middle” refers to the bottom of a mṛdaṅga drum or the middle of a paṇava drum. “A mountain resembling a snake’s hood” is curved like a snake’s hood, with its head bent downward away from the base. “Ākāsapabbhāra” (sky-facing hollow) is a hollow not enclosed by a wall. “Sīmappamāṇa” (boundary measurement) is the measure of the minimum boundary, together with the space within. “That stone is within the boundary”—this shows that the boundary is established only on a defined area of land marked by such features as perforated stones, caves, small walls, etc., not on an undefined area. These, by being within the boundary, constitute the boundary, showing that they are not like a bed, etc., which, though within the boundary, is not the boundary by its own nature. However, if that perforated stone hangs in the air without touching the ground, the boundary does not descend. Yet, the perforated stone itself, being connected to the boundary, constitutes the boundary. But how is it that the boundary does not descend to these perforated stones and other features that lack the minimum measurement? This should be accepted on the authority of the commentary.

အပိစေတ္ထ သုသိရပါသာဏဘိတ္တိအနုသာရေန မူသိကာဒီနံ ဝိယ သီမာယ ဟေဋ္ဌိမတလေ ဩတရဏကိစ္စံ နတ္ထိ, ဟေဋ္ဌာ ပန ပစ္ဆိမသီမပ္ပမာဏေ အာကာသေ ဒွင်္ဂုလမတ္တဗဟလေဟိ ပါသာဏဘိတ္တိအာဒီဟိပိ ဥပရိမတလံ အာဟစ္စ ဌိတေဟိ သဗ္ဗသော, ယေဘုယျေန ဝါ ပရိစ္ဆိန္နေ သတိ ဥပရိ ဗဇ္ဈမာနာ သီမာ တေဟိ ပါသာဏာဒီဟိ အန္တရိတာယ တပ္ပရိစ္ဆိန္နာယ ဟေဋ္ဌာဘူမိယာပိ ဥပရိမတလေန သဒ္ဓိံ ဧကက္ခဏေ ပတိဋ္ဌာတိ, နဒီပါရသီမာ ဝိယ နဒီအန္တရိတေသု ဥဘောသု တီရေသု လေဏာဒီသု အပနီတေသုပိ ဟေဋ္ဌာ ဩတိဏ္ဏသီမာ ယာဝ သာသနန္တရဓာနာ န [Pg.313] ဝိဂစ္ဆတိ, ပဌမံ ပန ဥပရိ သီမာယ ဗဒ္ဓါယ ပစ္ဆာ လေဏာဒိကတေသုပိ ဟေဋ္ဌာဘူမိယံ သီမာ ဩတရတိ ဧဝ, ကေစိ တံ န ဣစ္ဆန္တိ, ဧဝံ ဥဘယတ္ထ ပတိဋ္ဌိတာ စ သာ သီမာ ဧကာဝ ဟောတိ ဂေါတ္တာဒိဇာတိ ဝိယ ဗျတ္တိဘေဒေသူတိ ဂဟေတဗ္ဗံ. သဗ္ဗာ ဧဝ ဟိ ဗဒ္ဓသီမာ အဗဒ္ဓသီမာ စ အတ္တနော အတ္တနော ပကတိနိဿယကေ ဂါမာရညာဒိကေ ခေတ္တေ ယထာပရိစ္ဆေဒံ သဗ္ဗတ္ထ သာကလျေန ဧကသ္မိံ ခဏေ ဗျာပိနီ ပရမတ္ထတော အဝိဇ္ဇမာနမ္ပိ တေ တေ နိဿယဘူတေ ပရမတ္ထဓမ္မေ, တံ တံ ကိရိယာဝိသေသမ္ပိ ဝါ ဥပါဒါယ လောကိယေဟိ သာသနိကေဟိ စ ယထာရဟံ ဧကတ္တေန ပညတ္တတ္တာ သနိဿယေကရူပါ ဧဝ. တထာ ဟိ ဧကော ဂါမော အရညံ နဒီ ဇာတဿရော သမုဒ္ဒေါတိ ဧဝံ လောကေ, ‘‘သမ္မတာ သာ သီမာ သံဃေန, အဂါမကေ စေ, ဘိက္ခဝေ, အရညေ သမန္တာ သတ္တဗ္ဘန္တရာ, အယံ တတ္ထ သမာနသံဝါသာ ဧကူပေါသထာ’’တိအာဒိနာ သာသနေ စ ဧကဝေါဟာရော ဒိဿတိ, န ပရမတ္ထတော. ဧကဿ အနေကဓမ္မေသု ဗျာပနမတ္ထိ ကသိဏေကဒေသာဒိဝိကပ္ပာသမာနတာယ ဧကတ္တဟာနိတောတိ အယံ နော မတိ.

Furthermore, in this case, following the course of a perforated stone wall, there is no need for the boundary to descend to the lower level, as mice, etc., might. However, below, in the space of the measure of the minimum boundary, when it is completely or mostly enclosed by stone walls, etc., about two fingers thick, that stand touching the upper level, the boundary being bound above is, being separated by those stones, etc., and defined by them, established on the ground below at the same moment as with the upper level. This is like a boundary across a river being established on both banks separated by the river. Even when the caves, etc., are removed, the boundary that has descended below does not disappear until the disappearance of the Dispensation. However, if the boundary is first bound above, and caves, etc., are made later on the ground below, the boundary still descends; some, however, do not accept this. Thus, it should be understood that such a boundary, established in both places, is indeed one, like a lineage or caste despite distinctions in individuals. Indeed, all bound and unbound boundaries, in their respective natural supports such as villages, forests, etc., are, according to their defined limits, entirely pervasive everywhere in a single moment. Although ultimately non-existent, being designated as one as appropriate by worldly and monastic people by depending on those ultimate realities that are their supports, or on those specific actions, they are of a single form together with their supports. Thus, in the world, a village, forest, river, natural lake, or ocean is spoken of as one. In the Dispensation, it is said, “Monks, if a boundary is agreed upon by the Saṅgha in a wilderness without villages, extending seven abbhantaras all around, this is a place of common residence and a single Uposatha,” and so on. Such a single designation is seen, but not in an ultimate sense. While one thing may pervade many phenomena, due to the dissimilarity with conceptual divisions, such as a part of a kasiṇa, its unity is lost. This is our opinion.

အဿ ဟေဋ္ဌာတိ သပ္ပဖဏပဗ္ဗတဿ ဟေဋ္ဌာ အာကာသပဗ္ဘာရေ. လေဏဿာတိ လေဏံ စေ ကတံ, တဿ လေဏဿာတိ အတ္ထော. တမေဝ ပုန လေဏံ ပဉ္စဟိ ပကာရေဟိ ဝိကပ္ပေတွာ ဩတရဏာနောတရဏဝိနိစ္ဆယံ ဒဿေတုံ အာဟ ‘‘သစေ ပန ဟေဋ္ဌာ’’တိအာဒိ. တတ္ထ ‘‘ဟေဋ္ဌာ’’တိ ဣမဿ ‘‘လေဏံ ဟောတီ’’တိ ဣမိနာ သမ္ဗန္ဓော. ဟေဋ္ဌာ လေဏဉ္စ ဧကသ္မိံ ပဒေသေတိ အာဟ ‘‘အန္တော’’တိ, ပဗ္ဗတဿ အန္တော, ပဗ္ဗတမူလေတိ အတ္ထော. တမေဝ အန္တောသဒ္ဒံ သီမာပရိစ္ဆေဒေန ဝိသေသေတုံ ‘‘ဥပရိမဿ သီမာပရိစ္ဆေဒဿ ပါရတော’’တိ ဝုတ္တံ. ပဗ္ဗတပါဒံ ပန အပေက္ခိတွာ ‘‘ဩရတော’’တိ ဝတ္တဗ္ဗေပိ သီမာနိဿယံ ပဗ္ဗတဂ္ဂံ သန္ဓာယ ‘‘ပါရတော’’တိ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ. တေနေဝ ‘‘ဗဟိ လေဏ’’န္တိ ဧတ္ထ ဗဟိသဒ္ဒံ ဝိသေသေန္တော ‘‘ဥပရိမဿ [Pg.314] သီမာပရိစ္ဆေဒဿ ဩရတော’’တိ အာဟ. ဗဟိသီမာ န ဩတရတီတိ ဧတ္ထ ဗဟီတိ ပဗ္ဗတပါဒေ လေဏံ သန္ဓာယ ဝုတ္တံ. လေဏဿ စ ဗဟိဘူတေ ဥပရိသီမာပရိစ္ဆေဒဿ ဟေဋ္ဌာဘာဂေ သီမာ န ဩတရတီတိ အတ္ထော. အန္တော သီမာတိ လေဏဿ စ ပဗ္ဗတပါဒဿ စ အန္တော အတ္တနော ဩတရဏာရဟဋ္ဌာနေ န ဩတရတီတိ အတ္ထော. ‘‘ဗဟိ သီမာ န ဩတရတိ, အန္တော သီမာ န ဩတရတီ’’တိ စေတ္ထ အတ္တနော ဩတရဏာရဟဋ္ဌာနေ လေဏာဘာဝေန သီမာယ သဗ္ဗထာ အနောတရဏမေဝ ဒဿိတန္တိ ဂဟေတဗ္ဗံ. တတ္ထ ဟိ အနောတရန္တီ ဥပရိ ဧဝ ဟောတီတိ အယံ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၃၈) အာဂတော ဝိနိစ္ဆယော.

‘Below it’ means beneath the Sappaphaṇapabbata mountain, in the hollow of the sky. ‘Of the dwelling’ means if a dwelling is made, it means ‘of that dwelling’. Again, having distinguished that same dwelling in five ways, to show the determination of descending and not descending, he says, ‘But if below,’ etc. Here, ‘below’ is connected with ‘there is a dwelling’. He says ‘inside’ to mean that the dwelling below is in one place, that is, inside the mountain, at the foot of the mountain. To specify that very word ‘inside’ by the boundary definition, it is said, ‘beyond the definition of the upper boundary’. However, although ‘on this side’ should be said with respect to the mountain’s base, it should be understood that ‘beyond’ is said with reference to the mountain peak, which is the basis for the boundary. Therefore, specifying the word ‘outside’ in ‘dwelling outside,’ he says, ‘on this side of the definition of the upper boundary’. In the phrase ‘The outer boundary does not descend,’ ‘outside’ is said with reference to the dwelling at the foot of the mountain. And the meaning is that the boundary does not descend into the lower part of the upper boundary definition, which is outside the dwelling. ‘The inner boundary does not descend’ means that it does not descend into its own proper place for descending, which is inside the dwelling and at the foot of the mountain. Here, in ‘the outer boundary does not descend, the inner boundary does not descend,’ it should be understood that the boundary’s not descending at all is shown due to the absence of a dwelling in its proper place for descending. For in that case, not descending, it remains above—this is the determination found in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.138).

သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၃၈) ပန ‘‘အန္တောလေဏံ ဟောတီတိ ပဗ္ဗတဿ အန္တောလေဏံ ဟောတီ’’တိ ဧတ္တကမေဝ အာဂတော. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. မဟာဝဂ္ဂ ၁၃၈) န ‘‘အန္တောလေဏန္တိ ပဗ္ဗတဿ အန္တောလေဏံ. ဒွါရံ ပန သန္ဓာယ ‘ပါရတော ဩရတော’တိ ဝုတ္တံ, သဗ္ဗထာပိ သီမတော ဗဟိလေဏေန ဩတရတီတိ အဓိပ္ပာယော’’တိ အာဂတော. အယံ ပန အန္တောလေဏဗဟိလေဏဝိနိစ္ဆယော ဂမ္ဘီရော ဒုဒ္ဒသော ဒုရနုဗောဓောတိ အာစရိယာ ဝဒန္တိ, တထာပိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၃၈) အာဂတံ နယံ နိဿာယ သုဋ္ဌု ဝိနိစ္ဆိတဗ္ဗော ဝိညူဟီတိ. ဗဟိ ပတိတံ အသီမာတိအာဒိနာ ဥပရိပါသာဒါဒီသု အထိရနိဿယေသု ဌိတာ သီမာပိ တေသံ ဝိနာသေန ဝိနဿတီတိ ဒဿိတန္တိ ဒဋ္ဌဗ္ဗံ.

In the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.138), however, only this much is stated: ‘“An inner dwelling means it is an inner dwelling of the mountain.”’ In the Vajirabuddhiṭīkā (Vajira. Ṭī. Mahāvagga 138), it is stated: ‘“An inner dwelling means an inner dwelling of the mountain. But with reference to the door, ‘beyond’ and ‘on this side’ are said. The intention is that in any case, it descends by means of a dwelling outside the boundary.”’ However, the teachers say that this determination of inner and outer dwellings is profound, difficult to see, and hard to understand. Nevertheless, the wise should carefully discern it based on the method found in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.138). It should be understood that by the phrase ‘a boundary that has fallen outside is not a boundary,’ etc., it is shown that a boundary established on unstable supports, such as upper stories of buildings, also perishes with their destruction.

ပေါက္ခရဏိံ ခဏန္တိ, သီမာယေဝါတိ ဧတ္ထ သစေ ဟေဋ္ဌာ ဥမင်္ဂနဒီ သီမပ္ပမာဏတော အနူနာ ပဌမမေဝ ပဝတ္တာ ဟောတိ, သီမာ စ ပစ္ဆာ ဗဒ္ဓါ နဒိတော ဥပရိ ဧဝ ဟောတိ, နဒိံ အာဟစ္စ ပေါက္ခရဏိယာ စ ခတာယ သီမာ ဝိနဿတီတိ ဒဋ္ဌဗ္ဗံ. ဟေဋ္ဌာပထဝီတလေတိ အနန္တရာ ဘူမိဝိဝရေ.

In the phrase ‘They dig a pond, thinking, “This is the boundary,”’ if an underground river below, not less than the extent of the boundary, was already flowing beforehand, and the boundary is later established just above the river, then it should be understood that the boundary is destroyed when the river is reached and the pond is dug. ‘Below the ground level’ means in an adjacent opening in the earth.

သီမမာဠကေတိ [Pg.315] ခဏ္ဍသီမင်္ဂဏေ. ဝဋရုက္ခောတိ ဣဒံ ပါရောဟောပတ္ထမ္ဘေန အတိဒူရမ္ပိ ဂန္တုံ သမတ္ထသာခါသမင်္ဂိတာယ ဝုတ္တံ. သဗ္ဗရုက္ခလတာဒီနမ္ပိ သမ္ဗန္ဓော န ဝဋ္ဋတိ ဧဝ. တေနေဝ နာဝါရဇ္ဇုသေတုသမ္ဗန္ဓောပိ ပဋိက္ခိတ္တော. တတောတိ တတော သာခတော. မဟာသီမာယ ပထဝီတလန္တိ ဧတ္ထ အာသန္နတရမ္ပိ ဂါမသီမံ အဂ္ဂဟေတွာ ဗဒ္ဓသီမာယ ဧဝ ဂဟိတတ္တာ ဂါမသီမဗဒ္ဓသီမာနံ အညမညံ ရုက္ခာဒိသမ္ဗန္ဓေပိ သမ္ဘေဒဒေါသော နတ္ထိ အညမညံ နိဿယနိဿိတဘာဝေန ပဝတ္တိတောတိ ဂဟေတဗ္ဗံ. ယဒိ ဟိ တာသမ္ပိ သမ္ဗန္ဓဒေါသော ဘဝေယျ, ကထံ ဂါမသီမာယ ဗဒ္ဓသီမာ သမ္မန္နိတဗ္ဗာ ဘဝေယျ? ယဿာ ဟိ သီမာယ ယာယ သီမာယ သဒ္ဓိံ သမ္ဗန္ဓေ ဒေါသော ဘဝေယျ, သာ တတ္ထ ဗန္ဓိတုမေဝ န ဝဋ္ဋတိ ဗဒ္ဓသီမဥဒကုက္ခေပသီမာသု ဗဒ္ဓသီမာ ဝိယ, အတ္တနော အနိဿယဘူတဂါမသီမာဒီသု ဥဒကုက္ခေပသီမာ ဝိယ စ, တေနေဝ ‘‘သစေ ပန ရုက္ခဿ သာခါ ဝါတတော နိက္ခန္တပါရောဟော ဝါ ဗဟိနဒီတီရေ ဝိဟာရသီမာယ ဝါ ဂါမသီမာယ ဝါ ပတိဋ္ဌိတော’’တိအာဒိနာ ဥဒကုက္ခေပသီမာယ အတ္တနော အနိဿယဘူတဂါမသီမာဒီဟိ ဧဝ သမ္ဗန္ဓဒေါသော ဒဿိတော, န နဒီသီမာယ, ဧဝမိဓာပီတိ ဒဋ္ဌဗ္ဗံ. အယဉ္စတ္ထော ဥပရိ ပါကဋော ဘဝိဿတိ. အာဟစ္စာတိ ဖုသိတွာ.

‘Sīmamāḷaka’ means in the courtyard of a segmented boundary. ‘Banyan tree’ is said because it is endowed with branches capable of extending very far by means of supporting aerial roots. Indeed, connection with all other trees, creepers, and so forth, is not permissible. For that very reason, connection by boat ropes and bridges is also prohibited. ‘From there’ means from that branch. Regarding ‘the ground level of the great boundary,’ here, since the established boundary is taken without taking even the closer village boundary, it should be understood that there is no fault of intermingling even if village boundaries and established boundaries are connected by trees and so forth, because they proceed in a state of mutual support and dependence. If there were indeed a fault of connection even for them, how could an established boundary be designated within a village boundary? For any boundary where a fault arises due to a connection with another boundary, it cannot be established there—just as an established boundary is not permissible to be fixed within another established boundary or a water-drawing boundary, and a water-drawing boundary is not permissible in village boundaries and so forth, which are not its supports. Therefore, by the text beginning, ‘But if a branch of a tree, or an aerial root that has emerged from the wind, is established on the far bank of a river, or within a monastery boundary, or a village boundary,’ the fault of connection is shown only with respect to the water-drawing boundary and its non-supports, such as village boundaries, not with the river boundary. It should be understood that the same applies here. And this meaning will become clear below. ‘Touching’ means having touched.

မဟာသီမံ ဝါ သောဓေတွာတိ မဟာသီမဂတာနံ သဗ္ဗေသံ ဘိက္ခူနံ ဟတ္ထပါသာနယနဆန္ဒာဟရဏာဒိဝသေန သကလံ မဟာသီမံ သောဓေတွာ. ဧတေန သဗ္ဗဝိပတ္တိယော မောစေတွာ ပုဗ္ဗေ သုဋ္ဌု ဗဒ္ဓါနမ္ပိ ဒွိန္နံ ဗဒ္ဓသီမာနံ ပစ္ဆာ ရုက္ခာဒိသမ္ဗန္ဓေန ဥပ္ပဇ္ဇနတော ဤဒိသော ပါဠိမုတ္တကော သမ္ဗန္ဓဒေါသော အတ္ထီတိ ဒဿေတိ, သော စ ‘‘န, ဘိက္ခဝေ, သီမာယ သီမာ သမ္ဘိန္ဒိတဗ္ဗာ’’တိအာဒိနာ ဗဒ္ဓသီမာနံ အညမညံ သမ္ဘေဒဇ္ဈောတ္ထရဏံ ပဋိက္ခိပိတွာ ‘‘အနုဇာနာမိ ဘိက္ခဝေ သီမံ သမ္မန္နန္တေန သီမန္တရိကံ ဌပေတွာ သီမံ သမ္မန္နိတု’’န္တိ (မဟာဝ. ၁၄၈) ဥဘိန္နံ ဗဒ္ဓသီမာနံ အန္တရာ သီမန္တရိကံ ဌပေတွာ ဗန္ဓိတုံ [Pg.316] အနုဇာနနေန သမ္ဘေဒဇ္ဈောတ္ထရဏေ ဝိယ တာသံ အညမညံ ဖုသိတွာ တိဋ္ဌနဝသေန ဗန္ဓနမ္ပိ န ဝဋ္ဋတီတိ သိဒ္ဓတ္တာ ဗဒ္ဓါနမ္ပိ တာသံ ပစ္ဆာ အညမညံ ဧကရုက္ခာဒီဟိ ဖုသိတွာ ဌာနမ္ပိ န ဝဋ္ဋတီတိ ဘဂဝတော အဓိပ္ပာယညူဟိ သင်္ဂီတိကာရကေဟိ နိဒ္ဓါရိတော ဗန္ဓနကာလေ ပဋိက္ခိတ္တဿ သမ္ဗန္ဓဒေါသဿ အနုလောမေန အကပ္ပိယာနုလောမတ္တာ. အယံ ပန သမ္ဗန္ဓဒေါသော ပုဗ္ဗေ သုဋ္ဌု ဗဒ္ဓါနံ ပစ္ဆာ သဉ္ဇာတတ္တာ ဗဇ္ဈမာနက္ခဏေ ဝိယ အသီမတ္တံ ကာတုံ န သက္ကောတိ, တသ္မာ ရုက္ခာဒိသမ္ဗန္ဓေ အပနီတမတ္တေ တာ သီမာ ပါကတိကာ ဟောန္တိ. ယထာ စာယံ ပစ္ဆာ န ဝဋ္ဋတိ, ဧဝံ ဗဇ္ဈမာနက္ခဏေပိ တာသံ ရုက္ခာဒိသမ္ဗန္ဓေ သတိ တာ ဗန္ဓိတုံ န ဝဋ္ဋတီတိ ဒဋ္ဌဗ္ဗံ.

‘Or having purified the great boundary’ means having purified the entire great boundary for all the monks within the great boundary by means of bringing them within hand’s reach, taking a vote, and so forth. By this, he shows that there exists such a fault of connection, which is outside the Pāḷi, arising later through connection by trees and so forth for two established boundaries, even though they were well-established before. And that fault, by the text beginning ‘Monks, one boundary should not be intermingled with another boundary,’ which prohibits the intermingling and overlapping of established boundaries with one another, and by the allowance, ‘I allow, monks, when establishing a boundary, to establish it by leaving a boundary-interval between them’ (Mahāva. 148), which permits establishing two established boundaries by leaving a boundary-interval between them, it is established that just as intermingling and overlapping are not permissible, so too is it not permissible to establish them in such a way that they touch each other. Thus, even for those previously established, their later standing by touching each other through a single tree and so forth is also not permissible. This was determined by the compilers of the texts, who understood the Blessed One’s intention, due to its being in accordance with the impropriety that follows from the defect of connection prohibited at the time of establishment. However, since this defect of connection arises later for those previously well-established, it cannot render them non-boundaries as it would at the moment of establishment. Therefore, as soon as the connection by trees and so forth is removed, those boundaries become normal. And just as this is not permissible afterward, so too it should be understood that at the moment of establishment, if there is a connection by trees and so forth, it is not permissible to establish them.

ကေစိ ပန မဟာသီမံ ဝါ သောဓေတွာတိ ဧတ္ထ ‘‘မဟာသီမဂတာ ဘိက္ခူ ယထာ တံ သာခံ ဝါ ပါရောဟံ ဝါ ကာယကာယပဋိဗဒ္ဓေဟိ န ဖုသန္တိ, ဧဝံ သောဓနမေဝ ဣဓာဓိပ္ပေတံ, န သကလသီမာသောဓန’’န္တိ ဝဒန္တိ, တံ န ယုတ္တံ အဋ္ဌကထာယ ဝိရုဇ္ဈနတော. တထာ ဟိ ‘‘မဟာသီမာယ ပထဝီတလံ ဝါ တတ္ထဇာတကရုက္ခာဒီနိ ဝါ အာဟစ္စ တိဋ္ဌတီ’’တိ ဧဝံ သာခါပါရောဟာနံ မဟာသီမံ ဖုသိတွာ ဌာနမေဝ သမ္ဗန္ဓဒေါသေ ကာရဏတ္တေန ဝုတ္တံ, န ပန တတ္ထ ဌိတဘိက္ခူဟိ သာခါဒီနံ ဖုသနံ. ယဒိ ဟိ ဘိက္ခူနံ သာခါဒိံ ဖုသိတွာ ဌာနမေဝ ကာရဏံ သိယာ, ‘‘တဿ သာခံ ဝါ တတော နိဂ္ဂတပါရောဟံ ဝါ မဟာသီမာယ ပဝိဋ္ဌံ တတြဋ္ဌော ကောစိ ဘိက္ခု ဖုသိတွာ တိဋ္ဌတီ’’တိ ဘိက္ခုဖုသနမေဝ ဝတ္တဗ္ဗံ သိယာ. ယဉှိ တတ္ထ မဟာသီမာသောဓနေ ကာရဏံ, တဒေဝ တသ္မိံ ဝါကျေ ပဓာနတော ဒဿေတဗ္ဗံ. န ဟိ အာဟစ္စဋ္ဌိတမေဝ သာခါဒိံ ဖုသိတွာ ဌိတော ဘိက္ခု သောဓေတဗ္ဗော အာကာသဋ္ဌသာခါဒိံ ဖုသိတွာ ဌိတဘိက္ခုဿပိ သောဓေတဗ္ဗတော, ကိံ နိရတ္ထကေန အာဟစ္စဋ္ဌာနဝစနေန, အာကာသဋ္ဌသာခါသု စ ဘိက္ခုဖုသနမေဝ ကာရဏတ္တေန ဝုတ္တံ[Pg.317], သောဓနဉ္စ တဿေဝ ဘိက္ခုဿ ဟတ္ထပါသာနယနာဒိဝသေန သောဓနံ ဝုတ္တံ. ဣဓ ပန ‘‘မဟာသီမံ သောဓေတွာ’’တိ သကလသီမာသာဓာရဏဝစနေန သောဓနံ ဝုတ္တံ, အပိ စ သာခါဒိံ ဖုသိတွာ ဌိတဘိက္ခုမတ္တသောဓနေ အဘိမတေ ‘‘မဟာသီမာယ ပထဝီတလ’’န္တိ ဝိသေသသီမောပါဒါနံ နိရတ္ထကံ သိယာ ယတ္ထ ကတ္ထစိ အန္တမသော အာကာသေပိ ဌတွာ သာခါဒိံ ဖုသိတွာ ဌိတဿ သောဓေတဗ္ဗတော.

However, regarding the phrase 'or having cleared a great boundary,' some say: 'The clearing intended here is only that monks within the great boundary do not touch branches or offshoots connected to the main trunk; it is not the clearing of the entire boundary.' This is not correct, as it contradicts the commentary. For indeed, it is stated thus: 'It stands touching the ground of the great boundary or the trees and so forth that have grown there.' In this way, the very standing of branches and offshoots touching the great boundary is stated as the cause for the fault of connection, not the touching of branches and so forth by the monks standing there. For if the very standing of monks touching branches and so forth were the cause, it should have been stated: 'Some monk standing there touches its branch or an offshoot that has grown from it and entered the great boundary,' thus mentioning only the monk's touching. For whatever is the cause for clearing the great boundary, that very thing should be shown as primary in that statement. It is not that only a monk standing and touching a branch that is resting on something must be cleared, for a monk standing and touching a branch in the air must also be cleared. What is the use of the statement about 'resting on,' which is without purpose? And regarding branches in the air, the monk's touching itself is stated as the cause, and the clearing is stated as the clearing of that very monk by means of bringing him out of hand's reach and so forth. Here, however, the clearing is stated with the general expression 'having cleared the great boundary,' which is common to the entire boundary. Moreover, if the clearing of only the monk standing and touching a branch were intended, the specific inclusion of 'the ground of the great boundary' would be pointless, since one standing anywhere—even in the air—and touching a branch would have to be cleared.

ဆိန္ဒိတွာ ဗဟိဋ္ဌကာ ကာတဗ္ဗာတိ တတ္ထ ပတိဋ္ဌိတဘာဝဝိယောဇနဝစနတော စ ဝိသဘာဂသီမာနံ ဖုသနေနေဝ သကလသီမာသောဓနဟေတုကော အဋ္ဌကထာသိဒ္ဓေါယံ ဧကော သမ္ဗန္ဓဒေါသော အတ္ထေဝါတိ ဂဟေတဗ္ဗော. တေနေဝ ဥဒကုက္ခေပသီမာကထာယမ္ပိ (မဟာဝ. အဋ္ဌ. ၁၄၇) ‘‘ဝိဟာရသီမာယ ဝါ ဂါမသီမာယ ဝါ ပတိဋ္ဌိတော’’တိ စ ‘‘နဒီတီရေ ပန ခါဏုကံ ကောဋ္ဋေတွာ တတ္ထ ဗဒ္ဓနာဝါယ ဝါ န ဝဋ္ဋတီ’’တိ စ ‘‘သစေ ပန သေတု ဝါ သေတုပါဒါ ဝါ ဗဟိတီရေ ပတိဋ္ဌိတာ, ကမ္မံ ကာတုံ န ဝဋ္ဋတီ’’တိ စ ဧဝံ ဝိသဘာဂါသု ဂါမသီမာသု သာခါဒီနံ ဖုသနမေဝ သင်္ကရဒေါသကာရဏတ္တေန ဝုတ္တံ, န ဘိက္ခုဖုသနံ. တထာ ဟိ ‘‘အန္တောနဒိယံ ဇာတရုက္ခေ ဗန္ဓိတွာ ကမ္မံ ကာတဗ္ဗ’’န္တိ နဒိယံ နာဝါဗန္ဓနံ အနုညာတံ ဥဒကုက္ခေပနိဿယတ္တေန နဒီသီမာယ သဘာဂတ္တာ. ယဒိ ဟိ ဘိက္ခူနံ ဖုသနမေဝ ပဋိစ္စ သဗ္ဗတ္ထ သမ္ဗန္ဓဒေါသော ဝုတ္တော သိယာ, နဒိယမ္ပိ ဗန္ဓနံ ပဋိက္ခိပိတဗ္ဗံ ဘဝေယျ. တတ္ထာပိ ဟိ ဘိက္ခုဖုသနံ ကမ္မကောပကာရဏံ ဟောတိ, တသ္မာ သဘာဂသီမာသု ပဝိသိတွာ ဘူမိအာဒိံ ဖုသိတွာ, အဖုသိတွာ ဝါ သာခါဒိမှိ ဌိတေ တံ သာခါဒိံ ဖုသန္တောဝ ဘိက္ခု သောဓေတဗ္ဗော. ဝိသဘာဂသီမာသု ပန သာခါဒိမှိ ဖုသိတွာ ဌိတေ တံ သာခါဒိံ အဖုသန္တာပိ သဗ္ဗေ ဘိက္ခူ သောဓေတဗ္ဗာ, အဖုသိတွာ ဌိတေ ပန တံ သာခါဒိံ ဖုသန္တာဝ ဘိက္ခူ သောဓေတဗ္ဗာတိ နိဋ္ဌမေတ္ထ ဂန္တဗ္ဗံ.

And from the statement there, 'Having cut them, they should be made external,' which is about disjoining their established state, it should be understood that this one fault of connection—which is the cause for clearing the entire boundary and is established in the commentary—indeed exists simply from the touching of dissimilar boundaries. For this very reason, in the discussion on the water-throwing boundary as well, it is said: '…established in the monastery boundary or the village boundary…'; and, 'But on the riverbank, having driven in a stake and tied a boat there, it is not allowable'; and, 'But if a bridge or the supports of a bridge are established on the other bank, it is not allowable to perform a formal act.' Thus, in the case of dissimilar boundaries, the touching by branches and so forth is stated as the cause for the fault of commingling, not the touching by a monk. Indeed, it is said: 'A formal act should be done by tying the boat to a tree that has grown in the river.' Tying a boat in the river is allowed because the river boundary is of a similar nature, being dependent on the water-throwing. For if the fault of connection were stated everywhere with reference to a monk's touching, then tying in the river would also have to be prohibited. There too, a monk's touching is a cause for spoiling the formal act. Therefore, in the case of similar boundaries, when a branch or the like is standing, having entered and touched the ground or not, only the monk who touches that branch or the like must be cleared. But in the case of dissimilar boundaries, when a branch or the like is standing touching them, all the monks must be cleared, even those not touching that branch. When it is standing without touching, however, only the monks who touch that branch or the like must be cleared. This is the conclusion to be reached here.

ယံ [Pg.318] ပနေတ္ထ ကေစိ ‘‘ဗဒ္ဓသီမာနံ ဒွိန္နံ အညမညံ ဝိယ ဗဒ္ဓသီမဂါမသီမာနမ္ပိ တဒညာသမ္ပိ သဗ္ဗာသံ သမာနသံဝါသကသီမာနံ အညမညံ ရုက္ခာဒိသမ္ဗန္ဓေ သတိ တဒုဘယမ္ပိ ဧကသီမံ ဝိယ သောဓေတွာ ဧကတ္ထေဝ ကမ္မံ ကာတဗ္ဗံ, အညထာ ကတံ ကမ္မံ ဝိပဇ္ဇတိ, နတ္ထေတ္ထ သဘာဂဝိသဘာဂဘေဒေါ’’တိ ဝဒန္တိ, တံ တေသံ မတိမတ္တံ သဘာဂသီမာနံ အညမညံ သမ္ဗန္ဓဒေါသာဘာဝဿ ဝိသဘာဂသီမာနမေဝ တဗ္ဘာဝဿ သုတ္တသုတ္တာနုလောမာဒိဝိနယနယေဟိ သိဒ္ဓတ္တာ. တထာ ဟိ ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, သီမံ သမ္မန္နိတု’’န္တိ (မဟာဝ. ၁၃၈) ဂါမသီမာယမေဝ ဗဒ္ဓသီမံ သမ္မန္နိတုံ အနုညာတတ္တာ တာသံ နိဿယနိဿိတဘာဝေန သဘာဂတာ, သမ္ဘေဒဇ္ဈောတ္ထရဏဒေါသာဘာဝေါ စ သုတ္တတောဝ သိဒ္ဓေါ. ဗန္ဓနကာလေ ပန အနုညာတဿ သမ္ဗန္ဓဿ အနုလောမတော ပစ္ဆာ သဉ္ဇာတရုက္ခာဒိသမ္ဗန္ဓောပိ တာသံ ဝဋ္ဋတိ ဧဝ. ‘‘ယံ, ဘိက္ခဝေ…ပေ… ကပ္ပိယံ အနုလောမေတိ, အကပ္ပိယံ ပဋိဗာဟတိ, တံ ဝေါ ကပ္ပတီ’’တိ (မဟာဝ. ၃၀၅) ဝုတ္တတ္တာ ဧဝံ တာဝ ဂါမဗဒ္ဓသီမာနံ အညမညံ သဘာဂတာ, သမ္ဘေဒါဒိဒေါသာဘာဝေါ စ သုတ္တသုတ္တာနုလောမတော သိဒ္ဓေါ, ဣမိနာ ဧဝ နယေန အရညသီမသတ္တဗ္ဘန္တရသီမာနံ နဒီအာဒိသီမဥဒကုက္ခေပသီမာနဉ္စ သုတ္တသုတ္တာနုလောမတော အညမညံ သဘာဂတာ, သမ္ဘေဒါဒိဒေါသာဘာဝေါ စ သိဒ္ဓေါတိ ဝေဒိတဗ္ဗော.

Herein, some say: 'Just as with two consecrated boundaries, so too with a consecrated boundary and a village boundary, and with all other boundaries of common residence: if there is a mutual connection by trees or the like, both should be cleared as if they were one boundary, and the formal act should be performed in one place. Otherwise, the act performed is invalid. There is no distinction here between similar and dissimilar boundaries.' This, however, is merely their opinion, for the absence of a fault of mutual connection for similar boundaries and its presence for dissimilar boundaries is established by the methods of the Vinaya, such as those in conformity with the Suttas. For instance, because it is allowed to consecrate a boundary only within a village boundary, as stated, 'I allow, monks, to agree upon a boundary,' their similarity by way of being the support and the supported, and the absence of the faults of commingling and overlapping, are established by the Sutta itself. Furthermore, in conformity with the connection allowed at the time of consecration, a connection by trees or the like that arises later is also allowable for them. For it is said: 'Whatever, monks… conforms to what is allowable, and rejects what is not allowable, that is permissible for you.' Thus, the mutual similarity of village and consecrated boundaries, and the absence of faults such as commingling, are established from the Sutta and what conforms to the Sutta. By this same method, it should be understood that the mutual similarity of wilderness boundaries, seven-abbhantara boundaries, river boundaries and the like, and water-throwing boundaries, and the absence of faults such as commingling, are also established from the Sutta and what conforms to the Sutta.

ဗဒ္ဓသီမာယ ပန အညာယ ဗဒ္ဓသီမာယ နဒီအာဒိသီမာသု စ ဗန္ဓိတုံ ပဋိက္ခေပသိဒ္ဓိတော စေဝ ဥဒကုက္ခေပသတ္တဗ္ဘန္တရသီမာနံ နဒီအာဒီသု ဧဝ ကာတုံ နိယမနသုတ္တသာမတ္ထိယေန ဗဒ္ဓသီမဂါမသီမာသု ကရဏပဋိက္ခေပသိဒ္ဓေါ စ တာသံ အညမညသဘာဂတာ ဥပ္ပတ္တိက္ခဏေ ပစ္ဆာ စ ရုက္ခာဒီဟိ သမ္ဘေဒါဒိဒေါသသမ္ဘဝေါ စ ဝုတ္တနယေန သုတ္တသုတ္တာနုလောမတောဝ သိဇ္ဈန္တိ. တေနေဝ အဋ္ဌကထာယံ ဝိသဘာဂသီမာနမေဝ ဝဋရုက္ခာဒိဝစနေဟိ [Pg.319] သမ္ဗန္ဓဒေါသံ ဒဿေတွာ သဘာဂါနံ ဗဒ္ဓသီမဂါမသီမာဒီနံ သမ္ဗန္ဓဒေါသော န ဒဿိတော. န ကေဝလဉ္စ န ဒဿိတော, အထ ခေါ တာသံ သဘာဂသီမာနံ ရုက္ခာဒိသမ္ဗန္ဓေပိ ဒေါသာဘာဝေါပိ ပါဠိအဋ္ဌကထာသု ဉာပိတော ဧဝ. တထာ ဟိ ပါဠိယံ (မဟာဝ. ၁၃၈) ‘‘ပဗ္ဗတနိမိတ္တံ ပါသာဏနိမိတ္တံ ဝနနိမိတ္တံ ရုက္ခနိမိတ္တ’’န္တိအာဒိနာ ဝဍ္ဎနကနိမိတ္တာနိ အနုညာတာနိ, တေန နေသံ ရုက္ခာဒိနိမိတ္တာနံ ဝဍ္ဎနေ ဗဒ္ဓသီမဂါမသီမာနံ သင်္ကရဒေါသာဘာဝေါ ဉာပိတောဝ ဟောတိ, ဒွိန္နံ ပန ဗဒ္ဓသီမာနံ ဤဒိသော သမ္ဗန္ဓော န ဝဋ္ဋတိ. ဝုတ္တဉှိ ‘‘ဧကရုက္ခောပိ ဒွိန္နံ သီမာနံ နိမိတ္တံ ဟောတိ, သော ပန ဝဍ္ဎန္တော သီမသင်္ကရံ ကရောတိ, တသ္မာ န ကာတဗ္ဗော’’တိ. ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, တိယောဇနပရမံ သီမံ ဗန္ဓိတု’’န္တိ (မဟာဝ. ၁၄၀) ဝစနတောပိ စာယံ ဉာပိတော. တိယောဇနပရမာယ ဟိ သီမာယ သမန္တာ ပရိယန္တေသု ရုက္ခလတာဂုမ္ဗာဒီဟိ ဗဒ္ဓဂါမသီမာနံ နိယမေန အညမညံ သမ္ဗန္ဓဿ သမ္ဘဝတော ‘‘ဤဒိသံ သမ္ဗန္ဓံ ဝိနာသေတွာဝ သီမာ သမ္မန္နိတဗ္ဗာ’’တိ အဋ္ဌကထာယမ္ပိ န ဝုတ္တံ.

However, because it is established that it is prohibited to consecrate a boundary within another consecrated boundary or in boundaries such as rivers, and because the prohibition of making water-throwing and seven-abbhantara boundaries in consecrated and village boundaries is established by the force of the Sutta that stipulates they be made only in rivers and so forth—for these reasons, their mutual dissimilarity, and the possibility of faults such as commingling by means of trees and so forth at the moment of their origin and later, are established by the aforesaid method, from the Sutta and what conforms to the Sutta. For that very reason, the commentary, using expressions about banyan trees and so forth, shows the fault of connection only for dissimilar boundaries, while the fault of connection for similar boundaries, such as consecrated and village boundaries, is not shown. And not only is it not shown, but the absence of fault even in the case of a connection by trees and so forth for those similar boundaries is indeed indicated in the Pāḷi and the commentaries. For instance, in the Pāḷi, growing markers are allowed by the passage beginning, 'a mountain as a marker, a rock as a marker, a forest as a marker, a tree as a marker.' By this, the absence of the fault of commingling for consecrated and village boundaries when these tree-markers and so forth grow is indeed indicated. For two consecrated boundaries, however, such a connection is not allowable. For it is said: 'Even a single tree may be a marker for two boundaries, but as it grows it creates a commingling of boundaries; therefore, it should not be made.' This is also indicated by the statement: 'I allow, monks, to consecrate a boundary with a maximum of three yojanas.' For, with a boundary of a three-yojana maximum, since a mutual connection of consecrated and village boundaries by trees, vines, bushes, and so forth at the surrounding edges is inevitable, it is not stated even in the commentary that 'a boundary should be agreed upon only after having destroyed such a connection.'

ယဒိ စေတ္ထ ရုက္ခာဒိသမ္ဗန္ဓေန ကမ္မဝိပတ္တိ ဘဝေယျ, အဝဿမေဝ ဝတ္တဗ္ဗံ သိယာ. ဝိပတ္တိပရိဟာရတ္ထဉှိ အာစရိယာ နိရာသင်္ကဋ္ဌာနေသုပိ ‘‘ဘိတ္တိံ အကိတ္တေတွာ’’တိအာဒိနာ သိဒ္ဓမေဝတ္ထံ ပုနပ္ပုနံ အဝေါစုံ, ဣဓ ပန ‘‘ဝနမဇ္ဈေ ဝိဟာရံ ကရောန္တိ, ဝနံ န ကိတ္တေတဗ္ဗ’’န္တိအာဒိနာ ရုက္ခလတာဒီဟိ နိရန္တရေ ဝနမဇ္ဈေပိ သီမာဗန္ဓနမဝေါစုံ. တထာ ထမ္ဘာနံ ဥပရိ ကတပါသာဒါဒီသု ဟေဋ္ဌာ ထမ္ဘာဒီဟိ ဧကာဗဒ္ဓေသု ဥပရိမတလာဒီသု သီမာဗန္ဓနံ ဗဟုဓာ ဝုတ္တံ, တသ္မာ ဗဒ္ဓသီမဂါမသီမာနံ ရုက္ခာဒိသမ္ဗန္ဓော တေဟိ မုခတောဝ ဝိဟိတော, အပိစ ဂါမသီမာနမ္ပိ ပါဋေက္ကံ ဗဒ္ဓသီမာသဒိသတာယ ဧကာယ ဂါမသီမာယ ကမ္မံ ကရောန္တေဟိ ဒဗ္ဗတိဏမတ္တေနပိ သမ္ဗန္ဓာ ဂါမန္တရပရမ္ပရာ အရညနဒီသမုဒ္ဒါ စ သောဓေတဗ္ဗာတိ သကလံ ဒီပံ [Pg.320] သောဓေတွာဝ ကာတဗ္ဗံ သိယာ. ဧဝံ ပန အသောဓေတွာ ပဌမမဟာသင်္ဂီတိကာလတော ပဘုတိ ကတာနံ ဥပသမ္ပဒါဒိကမ္မာနံ သီမာသမ္မုတီနဉ္စ ဝိပဇ္ဇနတော သဗ္ဗေသမ္ပိ ဘိက္ခူနံ အနုပသမ္ပန္နသင်္ကာပသင်္ဂေါ စ ဒုန္နိဝါရော ဟောတိ, န စေတံ ယုတ္တံ, တသ္မာ ဝုတ္တနယေန ဝိသဘာဂသီမာနမေဝ ရုက္ခာဒိသမ္ဗန္ဓဒေါသော, န ဗဒ္ဓသီမဂါမသီမာဒီနံ သဘာဂသီမာနန္တိ ဂဟေတဗ္ဗံ.

If there were any defect in the act due to connection with trees and such, it would certainly have to be stated. For the purpose of avoiding defects, the teachers repeatedly declared the established meaning even in places free from doubt, saying, 'without marking the wall,' and so on. Here, however, they spoke of fixing a boundary even in the middle of a forest dense with trees, creepers, and the like, saying, 'they build a monastery in the middle of the forest, the forest should not be marked,' and so on. Similarly, it has been stated in many ways that boundaries can be fixed on upper levels and so forth in multi-storied buildings built upon pillars, where the upper levels are connected as one with the lower pillars. Therefore, connection with trees and such in fixed boundaries and village boundaries has been directly permitted by them. Moreover, if, when performing an act within a single village boundary—since each village boundary is similar to a fixed boundary—connections, even as slight as a blade of dabba grass, with successive neighboring villages, forests, rivers, and oceans had to be purified, then the entire island would have to be purified before the act could be performed. However, not having purified in this way from the time of the first great council onward would lead to the failure of ordination acts and boundary agreements, and the unavoidable consequence of doubt about the ordination status of all bhikkhus would arise. This is not proper. Therefore, it should be understood that the defect of connection with trees and such applies only to boundaries of different categories, as stated, not to fixed boundaries, village boundaries, or other boundaries of the same category.

မဟာသီမာသောဓနဿ ဒုက္ကရတာယ ခဏ္ဍသီမာယမေဝ ယေဘုယျေန သံဃကမ္မကရဏန္တိ အာဟ ‘‘သီမမာဠကေ’’တိအာဒိ. မဟာသံဃသန္နိပါတေသု ပန ခဏ္ဍသီမာယ အပ္ပဟောနကတာယ မဟာသီမာယ ကမ္မေ ကရိယမာနေပိ အယံ နယော ဂဟေတဗ္ဗောဝ. ဥက္ခိပါပေတွာတိ ဣမိနာ ကာယပဋိဗဒ္ဓေန သီမံ ဖုသန္တောပိ သီမဋ္ဌောဝ ဟောတီတိ ဒဿေတိ. ပုရိမနယေပီတိ ခဏ္ဍသီမတော မဟာသီမံ ပဝိဋ္ဌသာခါနယေပိ. သီမဋ္ဌရုက္ခသာခါယ နိသိန္နော သီမဋ္ဌောဝ ဟောတီတိ အာဟ ‘ဟတ္ထပါသမေဝ အာနေတဗ္ဗော’’တိ. ဧတ္ထ စ ‘‘ရုက္ခသာခါဒီဟိ အညမညသမ္ဗန္ဓာသု ဧတာသု ခဏ္ဍသီမာယ တယော ဘိက္ခူ, မဟာသီမာယ ဒွေတိ ဧဝံ ဒွီသု သီမာသု သီမန္တရိကံ အဖုသိတွာ, ဟတ္ထပါသဉ္စ အဝိဇဟိတွာ ဌိတေဟိ ပဉ္စဟိ ဘိက္ခူဟိ ဥပသမ္ပဒါဒိ ကမ္မံ ကာတုံ ဝဋ္ဋတီ’’တိ ကေစိ ဝဒန္တိ, တံ န ယုတ္တံ ‘‘နာနာသီမာယံ ဌိတစတုတ္ထော ကမ္မံ ကရေယျ, အကမ္မံ န စ ကရဏီယ’’န္တိအာဒိဝစနတော (မဟာဝ. ၃၈၉). တေနေဝေတ္ထာပိ မဟာသီမံ သောဓေတွာ မာဠကသီမာယမေဝ ကမ္မကရဏံ ဝိဟိတံ. အညထာ ဘိန္နသီမဋ္ဌတာယ တတြဋ္ဌဿ ဂဏပူရကတ္တာဘာဝါ ကမ္မကောပေါဝ ဟောတီတိ.

Because of the difficulty in purifying a great boundary, Saṅgha acts are mostly performed within a partial boundary, as stated in 'in a boundary-pavilion' and so on. However, even when an act is performed in a great boundary because a partial boundary is insufficient for large Saṅgha gatherings, this method should still be adopted. By 'having it lifted up,' it is shown that even one touching the boundary with something connected to the body is considered to be within the boundary. This also applies to the previous case, that of a branch extending from a partial boundary into a great boundary. It is stated that one sitting on a tree branch that is within the boundary is himself considered to be within the boundary, hence the statement, 'he should be brought only within arm's reach.' Here, some say that when tree branches or similar connections exist between these partial boundaries and great boundaries, three bhikkhus in the partial boundary and two in the great boundary—thus five bhikkhus in total—can perform ordination and other acts without touching the boundary line between the two boundaries or going beyond arm's reach; however, this is not appropriate, as it contradicts statements such as, 'If a fourth stands in a different boundary and performs the act, it is an invalid act and should not be done' (Mahāva. 389). Therefore, in this case also, having purified the great boundary, the performance of the act is prescribed only within the pavilion-boundary. Otherwise, due to being in a separate boundary, the one standing there would not complete the quorum, and the act would be invalidated.

ယဒိ ဧဝံ ကထံ ဆန္ဒပါရိသုဒ္ဓိအာဟရဏဝသေန မဟာသီမာသောဓနန္တိ? တမ္ပိ ဝိနယညူ န ဣစ္ဆန္တိ, ဟတ္ထပါသာနယနဗဟိသီမကရဏဝသေန ပနေတ္ထ သောဓနံ ဣစ္ဆန္တိ, ဒိန္နဿပိ ဆန္ဒဿ [Pg.321] အနာဂမနေန မဟာသီမဋ္ဌော ကမ္မံ ကောပေတီတိ. ယဒိ စဿ ဆန္ဒာဒိ နာဂစ္ဆတိ, ကထံ သော ကမ္မံ ကောပေဿတီတိ? ဒွိန္နံ ဝိသဘာဂသီမာနံ သမ္ဗန္ဓဒေါသတော, သော စ သမ္ဗန္ဓဒေါသော အဋ္ဌကထာဝစနပ္ပမာဏတော. န ဟိ ဝိနယေ သဗ္ဗတ္ထ ယုတ္တိ သက္ကာ ဉာတုံ ဗုဒ္ဓဂေါစရတ္တာတိ ဝေဒိတဗ္ဗံ. ကေစိ ပန ‘‘သစေ ဒွေပိ သီမာယော ပူရေတွာ နိရန္တရံ ဌိတေသု ဘိက္ခူသု ကမ္မံ ကရောန္တေသု ဧကာယ ဧဝ သီမာယ ဂဏော စ ဥပသမ္ပဒါပေက္ခော စ အနုဿာဝကော စ ဧကတော တိဋ္ဌတိ, ကမ္မံ သုကတမေဝ ဟောတိ. သစေ ပန ကမ္မာရဟော ဝါ အနုဿာဝကော ဝါ သီမန္တရဋ္ဌော ဟောတိ, ကမ္မံ ဝိပဇ္ဇတီ’’တိ ဝဒန္တိ, တဉ္စ ဗဒ္ဓသီမဂါမသီမာဒိသဘာဂသီမာသု ဧဝ ယုဇ္ဇတိ. ယာသု အညမညံ ရုက္ခာဒိသမ္ဗန္ဓေသုပိ ဒေါသော နတ္ထိ, ယာသု ပန အတ္ထိ, န တာသု, ဝိသဘာဂသီမာသု ရုက္ခာဒိသမ္ဗန္ဓေ သတိ ဧကတ္ထ ဌိတော ဣတရဋ္ဌာနံ ကမ္မံ ကောပေတိ ဧဝ အဋ္ဌကထာယ သာမညတော သောဓနဿ ဝုတ္တတ္တာတိ အမှာကံ ခန္တိ, ဝီမံသိတွာ ဂဟေတဗ္ဗံ.

If so, how is the purification of the great boundary accomplished by bringing the purity of consent? Even the experts in Vinaya do not approve of that. Instead, they prefer purification here by bringing within arm's reach and establishing an outer boundary, for even if consent has been given, if it does not arrive, the one within the great boundary invalidates the act. But if his consent and so forth do not arrive, how will he invalidate that act? It is due to the fault of connection between two dissimilar boundaries, and that fault of connection is established by the authority of the commentary's statement. Indeed, in the Vinaya, it is not always possible to discern the reason, because it is the domain of the Buddha; this should be understood. However, some say: 'If, while the bhikkhus stand filling both boundaries without interruption and perform the act, the Saṅgha, the candidate for ordination, and the one reciting the motion all remain within one boundary, the act is perfectly valid. But if the one qualified for the act or the one reciting the motion stands in another boundary, the act fails.' This applies only to similar boundaries, such as fixed boundaries, village boundaries, and the like, in which there is no fault even in mutual connections by trees and so forth. But it does not apply to those in which there is such a fault. In dissimilar boundaries, if there is a connection by trees and so forth, one standing in one place invariably invalidates the act of those in the other place, because purification has been stated generally in the commentary. This is our view; it should be accepted after careful investigation.

သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၃၈) ‘‘ဥက္ခိပါပေတွာ ကာတုံ န ဝဋ္ဋတီတိ ခဏ္ဍသီမာယ အန္တော ဌိတတ္တာ ရုက္ခဿ တတ္ထ ဌိတော ဟတ္ထပါသမေဝ အာနေတဗ္ဗောတိ ဥက္ခိပါပေတွာ ကာတုံ န ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. မဟာဝဂ္ဂ ၁၃၈) ပန ‘‘ဥက္ခိပါပေတွာ ကာတုံ န ဝဋ္ဋတိ, ကသ္မာ? အန္တော ဌိတတ္တာ. ရုက္ခဿ ဟိ ဟေဋ္ဌာ ပထဝီဂတံ မူလံ ခဏ္ဍသီမာယေဝ ဟောတိ. အဗ္ဗောဟာရိကံ ဝါတိ အပရေ. ‘မဇ္ဈေ ပန ဆိန္နေ မဟာသီမာယ ဌိတံ မူလံ မဟာသီမမေဝ ဘဇတိ, ခဏ္ဍသီမာယ ဌိတံ ခဏ္ဍသီမမေဝ ဘဇတိ တဒါယတ္တပထဝီအာဒီဟိ အနုဂ္ဂဟိတတ္တာ’တိ စ ဝုတ္တံ. ‘သီမာယ ပစ္ဆာ ဥဋ္ဌိတရုက္ခေ နိသီဒိတွာ ကမ္မံ ကာတုံ ဝဋ္ဋတိ ပစ္ဆာ သီမာယံ ကတဂေဟေ ဝိယာ’တိ ဝတွာ ‘ဗန္ဓနကာလေ ဌိတေ ရုက္ခေ နိသီဒိတွာ ကာတုံ န ဝဋ္ဋတိ ဥပရိသီမာယ အဂမနတော’တိ ကာရဏံ ဝဒန္တိ. ဧဝံ သတိ ဗန္ဓနကာလေ [Pg.322] ပုန အာရောဟဏံ နာမ နတ္ထိ, ဗန္ဓိတကာလေ ဧဝ အာရောဟတီတိ အာပဇ္ဇတိ ပစ္ဆာ ဥဋ္ဌိတရုက္ခော ပန တပ္ပဋိဗဒ္ဓတ္တာ သီမာသင်္ခမေဝ ဂတော. ဧဝံ ပုဗ္ဗေ ဥဋ္ဌိတရုက္ခောပီတိ ဂဟေတဗ္ဗံ. ‘‘ယံ ကိဉ္စီ’’တိ ဝစနတော တိဏာဒိပိ သင်္ဂဟိတံ, မဟာထေရာပိ တိဏံ သောဓေတွာဝ ကရောန္တီ’’တိ ဝုတ္တံ.

In the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.138), it is stated: 'It is not permissible to perform the act after having it lifted up; because the tree stands within the partial boundary, one standing there should be brought only within arm's reach; thus it is not permissible to perform the act after having it lifted up.' In the Vajirabuddhiṭīkā (Vajira. Ṭī. Mahāvagga 138), however, it is said: 'It is not permissible to perform the act after having it lifted up. Why? Because it stands within. For the root of the tree below, which is in the ground, belongs only to the partial boundary. Others say it is invalid. But when the middle is cut, the root standing within the great boundary belongs to the great boundary, and the root standing within the partial boundary belongs to the partial boundary, because it is supported by the ground, etc., which is dependent on it.' It is also said: 'It is permissible to perform the act while seated on a tree that arose after the boundary was established, just as in a house built later within the boundary.' But they state the reason: 'It is not permissible to perform the act while seated on a tree that was standing at the time of the boundary marking, because it does not enter the upper boundary.' This being the case, at the time of binding the boundary, there is no such thing as a further ascent; it follows that one ascends only at the time it was bound. But a tree that arose later, being connected to it, is included within the boundary's designation. It should be understood that a tree that arose earlier is also thus. By the phrase 'whatever,' even grass and so forth is included; it is said that the great elders also perform the act only after clearing the grass.

န ဩတရတီတိ ပဏဝသဏ္ဌာနပဗ္ဗတာဒီသု ဟေဋ္ဌာ ပမာဏရဟိတံ ဌာနံ န ဩတရတိ. ကိဉ္စာပိ ပနေတ္ထ ဗဇ္ဈမာနက္ခဏေ ဥဒ္ဓမ္ပိ ပမာဏရဟိတပဗ္ဗတာဒိ နာရောဟတိ, တထာပိ တံ ပစ္ဆာ သီမဋ္ဌတာယ သီမာ ဟောတိ. ဟေဋ္ဌာ ပဏဝသဏ္ဌာနာဒိ ပန ဥပရိ ဗဒ္ဓါယပိ သီမာယ သီမသင်္ခံ န ဂစ္ဆတိ, တဿေဝ ဝသေန ‘‘န ဩတရတီ’’တိ ဝုတ္တံ, ဣတရထာ ဩရောဟဏာရောဟဏာနံ သာဓာရဏဝသေန ‘‘န ဩတရတီ’’တိအာဒိနာ ဝတ္တဗ္ဗတော. ဇာတံ ယံ ကိဉ္စီတိ နိဋ္ဌိတသီမာယ ဥပရိ ဇာတံ ဝိဇ္ဇမာနံ ပုဗ္ဗေ ဌိတံ ပစ္ဆာ သဉ္ဇာတံ ပဝိဋ္ဌဉ္စ ယံ ကိဉ္စိ သဝိညာဏကာဝိညာဏကံ သဗ္ဗမ္ပီတိ အတ္ထော. အန္တောသီမာယ ဟိ ဟတ္ထိက္ခန္ဓာဒိသဝိညာဏကေသု နိသိန္နောပိ ဘိက္ခု သီမဋ္ဌောဝ ဟောတိ. ဗဒ္ဓါယ သီမာယာတိ ဣဒဉ္စ ပကရဏဝသေန ဥပလက္ခဏတော ဝုတ္တံ. အဗဒ္ဓသီမာသုပိ သဗ္ဗာသု ဌိတံ တံ သီမာသင်္ခမေဝ ဂစ္ဆတိ. ဧကသမ္ဗန္ဓေန ဂတန္တိ ရုက္ခလတာဒိတတြဇာတမေဝသန္ဓာယ ဝုတ္တံ. တာဒိသဉှိ ‘‘ဣတော ဂတ’’န္တိ ဝတ္တဗ္ဗတံ အရဟတိ.

'It does not descend' means it does not descend into a place beneath a drum-shaped mountain or similar formation that lacks a defined limit. Although at the moment of being established, the boundary does not ascend above a mountain or similar formation that lacks a defined limit, nevertheless, that place later becomes the boundary by virtue of being within the boundary. However, what lies beneath a drum-shaped formation or similar, even if a boundary is established above it, is not counted as part of the boundary. It is with reference to this that it is said, 'it does not descend'; otherwise, due to the commonality of descending and ascending, it would have to be stated as 'it does not descend and ascend,' etc. 'Whatever has arisen' means whatever exists above a completed boundary—whether previously existing, later arisen, or entered—anything at all, sentient or insentient. For even a bhikkhu seated on an elephant’s back or other sentient beings within the boundary is considered to be within the boundary. 'Of an established boundary'—this is said by way of indication according to the context. In all unestablished boundaries as well, whatever is situated therein is counted as the boundary. 'Gone by a single connection'—this is said with reference to trees, vines, and other things born there. For such a thing deserves to be called 'gone from here.'

ယံ ပန ‘‘ဣတော ဂတ’’န္တိ ဝါ ‘‘တတော အာဂတ’’န္တိ ဝါ ဝတ္တုံ အသက္ကုဏေယျံ ဥဘောသု ဗဒ္ဓသီမဂါမသီမာသု ဥဒကုက္ခေပနဒီအာဒီသု စ တိရိယံ ပတိတရဇ္ဇုဒဏ္ဍာဒိ, တတ္ထ ကိံ ကာတဗ္ဗန္တိ? ဧတ္ထ ပန ‘‘ဗဒ္ဓသီမာယ ပတိဋ္ဌိတဘာဂေါ ဗဒ္ဓသီမာ, ဂါမသီမာယ ပတိဋ္ဌိတဘာဂေါ ဂါမသီမာ တဒုဘယသီမဋ္ဌပဗ္ဗတာဒိ ဝိယ, ဗဒ္ဓသီမတော ဥဋ္ဌိတဝဋရုက္ခဿ ပါရောဟေ, ဂါမသီမာယ ဂါမသီမတော ဥဋ္ဌိတဝဋရုက္ခဿ ပါရောဟေ စ ဗဒ္ဓသီမာယ [Pg.323] ပတိဋ္ဌိတေပိ ဧသေဝ နယော. မူလေ ပတိဋ္ဌိတကာလတော ပဋ္ဌာယ ဟိ ‘ဣတော ဂတံ, တတော အာဂတ’န္တိ ဝတ္တုံ အသက္ကုဏေယျတော သော ဘာဂေါ ယထာပဝိဋ္ဌသီမဋ္ဌသင်္ခမေဝ ဂစ္ဆတိ. တေသံ ရုက္ခပါရောဟာနံ အန္တရာ ပန အာကာသဋ္ဌသာခါ ဘူမိယံ သီမာပရိစ္ဆေဒပ္ပမာဏေန တဒုဘယသီမာ ဟောတီ’’တိ ကေစိ ဝဒန္တိ. ယသ္မာ ပနဿာ သာခါယ ပါရောဟော ပဝိဋ္ဌသီမာယ ပထဝိယံ မူလေဟိ ပတိဋ္ဌဟိတွာပိ ယာဝ သာခံ ဝိနာ ဌာတုံ န သက္ကောတိ, တာဝ မူလသီမဋ္ဌတံ န ဝိဇဟတိ. ယဒါ ပန သဏ္ဌာတုံ သက္ကောတိ, တဒါပိ ပါရောဟမတ္တမေဝ ပဝိဋ္ဌသီမတံ သမုပေတိ, တသ္မာ သဗ္ဗောပိ အာကာသဋ္ဌသာခါဘာဂေါ ပုရိမသီမဋ္ဌတံ န ဝိဇဟတိ တတော အာဂတဘာဂဿ အဝိဇဟိတတ္တာတိ အမှာကံ ခန္တိ. ဥဒကုက္ခေပနဒီအာဒီသုပိ ဧသေဝ နယော. တတ္ထ စ ဝိသဘာဂသီမာယ ဧဝ ပဝိဋ္ဌေ သကလသီမာသောဓနံ, သဘာဂါယ ပဝိဋ္ဌေ ဖုသိတွာ ဌိတမတ္တဘိက္ခုသောဓနဉ္စ သဗ္ဗံ ပုဗ္ဗေ ဝုတ္တနယမေဝ.

However, regarding that which cannot be said to be 'gone from here' or 'come from there' in both established boundaries and village boundaries, such as water-lifts, rivers, and so on, and horizontally fallen ropes, sticks, and the like—what should be done in such cases? Here, some say: 'The part established within the established boundary is the established boundary; the part established within the village boundary is the village boundary, just like a mountain or the like standing on the boundary between both. The same principle applies to a sprout of a banyan tree that has grown from an established boundary and become established in a village boundary, and to one that has grown from a village boundary and become established in an established boundary. From the time it takes root, since one cannot say "gone from here" or "come from there," that part is counted as belonging to the boundary it has entered. However, the aerial branch between those tree sprouts, according to the measure of the boundary demarcation on the ground, is considered to be both boundaries.' However, it is our view that because the sprout of that branch, even if rooted in the ground of the entered boundary, does not abandon its original boundary status so long as it cannot stand without the main branch. Even when it can stand independently, only the sprout itself attains the status of the entered boundary. Therefore, the entire portion of the aerial branch does not abandon its former boundary status, as the part that came from there has not been abandoned. The same principle applies to water-lifts, rivers, and so on. There, if it has entered a boundary of a different kind, the purification of the entire boundary is required. If it has entered a boundary of the same kind, the purification of a bhikkhu by merely touching and standing is sufficient—all as previously explained.

၁၆၄. ဧတ္ထ စ နဒီပါရသီမာကထာယ ပါရယတီတိ အဇ္ဈောတ္ထရတိ. နဒိယာ ဥဘောသု တီရေသု ပတိဋ္ဌဟမာနာ သီမာ နဒီအဇ္ဈောတ္ထရာ နာမ ဟောတီတိ အာဟ ‘‘နဒိံ အဇ္ဈောတ္ထရမာန’’န္တိ. အန္တောနဒိယဉှိ သီမာ န ဩတရတိ. နဒီလက္ခဏေ ပန အသတိ ဩတရတိ. သာ စ တဒါ နဒီပါရသီမာ န ဟောတီတိ အာဟ ‘‘နဒိယာ လက္ခဏံ နဒီနိမိတ္တေ ဝုတ္တနယမေဝါ’’တိ. အဿာတိ ဘဝေယျ. အဝဿံ လဗ္ဘနေယျာ ပန ဓုဝနာဝါဝ ဟောတီတိ သမ္ဗန္ဓော. န နာဝါယာတိ ဣမိနာ နာဝံ ဝိနာပိ သီမာ ဗဒ္ဓါ သုဗဒ္ဓါ ဧဝ ဟောတိ, အာပတ္တိပရိဟာရတ္ထာ နာဝါတိ ဒဿေတိ.

164. Here, in the discussion of a boundary on the far shore of a river, 'pārayati' means 'it spreads over,' which is 'ajjhottharati.' A boundary that is established on both banks of the river is called 'nadīajjhottharā' (river-spanning); hence it is said, 'spanning the river.' Indeed, the boundary does not descend into the river itself. However, when the characteristics of a river are absent, it does descend. At that time, it is not a boundary on the far shore of a river; hence it is said, 'the characteristics of a river are in the manner stated in the section on the signs of a river.' 'Assā' means 'it should be.' 'Avassaṃ labbhaneyyā' (should certainly be obtainable) is connected to 'it is a permanent boat.' By the phrase 'not by boat,' it is shown that even without a boat, a boundary that has been established is well-established, and that the boat is mentioned for the purpose of avoiding offenses.

ရုက္ခသံဃာဋမယောတိ အနေကရုက္ခေ ဧကတော ဃဋေတွာ ကတသေတု. ရုက္ခံ ဆိန္ဒိတွာ ကတောတိ ပါဌသေသော. ‘‘သဗ္ဗနိမိတ္တာနံ အန္တော ဌိတဘိက္ခူ ဟတ္ထပါသေ ကတွာတိ ဣဒံ ဥဘိန္နံ တီရာနံ ဧကဂါမခေတ္တဘာဝံ သန္ဓာယ ဝုတ္တံ. ပဗ္ဗတသဏ္ဌာနာတိ [Pg.324] ဧကတော ဥဂ္ဂတဒီပသိခရတ္တာ သမန္တပါသာဒိကာယံ ဝုတ္တံ.

'Rukkhasaṅghāṭamaya' means a bridge made by joining many trees together. The rest of the reading is 'made by cutting down a tree.' The phrase 'having brought the bhikkhus standing within all the signs into arm's reach' is said with reference to both banks being a single village-field. 'Having the shape of a mountain' is said because it has a single peak like an island that has risen up as one, as stated in the Samantapāsādikā.

၁၆၅. သီမာသမူဟနကထာယံ သောတိ ဘိက္ခုနိသံဃော. ဒွေပီတိ ဒွေ သမာနသံဝါသအဝိပ္ပဝါသသီမာယော. အဝိပ္ပဝါသသီမာတိ မဟာသီမံ သန္ဓာယ ဝဒတိ. တတ္ထေဝ ယေဘုယျေန အဝိပ္ပဝါသာတိ. အဝိပ္ပဝါသံ အဇာနန္တာပီတိ ဣဒံ မဟာသီမာယ ဝိဇ္ဇမာနာဝိဇ္ဇမာနတ္တံ, တဿာ ဗာဟိရပရိစ္ဆေဒဉ္စ အဇာနန္တာနံ ဝသေန ဝုတ္တံ. ဧဝံ အဇာနန္တေဟိပိ အန္တောသီမာယ ဌတွာ ကမ္မဝါစာယ ကတာယ သာ သီမာ သမူဟတာဝ ဟောတီတိ အာဟ ‘‘သမူဟနိတုဉ္စေဝ ဗန္ဓိတုဉ္စ သက္ခိဿန္တီ’’တိ. နိရာသင်္ကဋ္ဌာနေတိ ခဏ္ဍသီမာရဟိတဋ္ဌာနေ. ဣဒဉ္စ မဟာသီမာယ ဝိဇ္ဇမာနာယပိ ကမ္မကရဏသုခတ္ထံ ခဏ္ဍသီမာ ဣစ္ဆိတာတိ တံ စေတိယင်္ဂဏာဒိဗဟုသန္နိပါတဋ္ဌာနေ န ဗန္ဓတီတိ ဝုတ္တံ. တတ္ထာပိ သာ ဗဒ္ဓါ သုဗဒ္ဓါ ဧဝ မဟာသီမာ ဝိယ. ပဋိဗန္ဓိတုံ ပန န သက္ခိဿန္တေဝါတိ ဣဒံ ခဏ္ဍသီမာယ အသမူဟတတ္တာ, တဿာ အဝိဇ္ဇမာနတ္တဿ အဇာနနတော စ မဟာသီမာဗန္ဓနံ သန္ဓာယ ဝုတ္တံ. ခဏ္ဍသီမာ ပန နိရာသင်္ကဋ္ဌာနေ ဗန္ဓိတုံ သက္ခိဿန္တေဝ. သီမာသမ္ဘေဒံ ကတွာတိ ခဏ္ဍသီမာယ ဝိဇ္ဇမာနပက္ခေ သီမာယ သီမံ အဇ္ဈောတ္ထရဏသမ္ဘေဒံ ကတွာ အဝိဇ္ဇမာနပက္ခေပိ သမ္ဘေဒသင်္ကာယ အနိဝတ္တနေန သမ္ဘေဒသင်္ကံ ကတွာ. အဝိဟာရံ ကရေယျုန္တိ သံဃကမ္မာနာရဟံ ကရေယျုံ. ပုဗ္ဗေ ဟိ စေတိယင်္ဂဏာဒိနိရာသင်္ကဋ္ဌာနေ ကမ္မံ ကာတုံ သက္ကာ, ဣဒါနိ တမ္ပိ ဝိနာသိတန္တိ အဓိပ္ပာယော. န သမူဟနိတဗ္ဗာတိ ခဏ္ဍသီမံ အဇာနန္တေဟိ န သမူဟနိတဗ္ဗာ. ဥဘောပိ န ဇာနန္တီတိ ဥဘိန္နံ ပဒေသနိယမံ ဝါ တာသံ ဒွိန္နမ္ပိ ဝါ အညတရာယ ဝါ ဝိဇ္ဇမာနတံ ဝါ အဝိဇ္ဇမာနတံ ဝါ န ဇာနန္တိ, သဗ္ဗတ္ထ သင်္ကာ ဧဝ ဟောတိ. နေဝ သမူဟနိတုံ, န ဗန္ဓိတုံ သက္ခိဿန္တီတိ ဣဒံ နိရာသင်္ကဋ္ဌာနေ ဌတွာ သမူဟနိတုံ သက္ကောန္တာပိ မဟာသီမံ ပဋိဗန္ဓိတုံ န သက္ခိဿန္တီတိ ဣမမတ္ထံ သန္ဓာယ [Pg.325] ဝုတ္တံ. န စ သက္ကာ…ပေ… ကမ္မဝါစာ ကာတုန္တိ ဣဒံ သီမာဗန္ဓနကမ္မဝါစံ သန္ဓာယ ဝုတ္တံ. တသ္မာတိ ယသ္မာ ဗန္ဓိတုံ န သက္ကာ, တသ္မာ န သမူဟနိတဗ္ဗာတိ အတ္ထော.

165. In the discussion on dismantling a boundary, 'so' refers to the community of nuns. 'Two' refers to two boundaries: those of common residence and non-separation. 'Non-separation boundary' refers to the great boundary. There, for the most part, it is a non-separation boundary. 'Even if they do not know the non-separation boundary' is said with regard to those not knowing the existence or non-existence of the great boundary, and also its external limits. Even if they do not know, if they stand within the boundary and perform the formal act, that boundary is indeed dismantled; therefore it is said, 'they will be able to dismantle and establish a boundary.' 'Place free from doubt' refers to a place devoid of a sectional boundary. And this is said: because a sectional boundary is desired for the ease of performing acts even when a great boundary exists, one does not establish it in places of much gathering like shrine courtyards. Even there, if it is established, it is well-established like the great boundary. But 'they will not be able to re-establish it'—this refers to the establishment of a great boundary, because the sectional boundary is undismantled, and because of not knowing its absence. However, in a place free from doubt, they will indeed be able to establish a sectional boundary. 'Having caused the intermingling of boundaries' means, in the case where a sectional boundary exists, causing confusion by overlapping one boundary with another; and even in the case where it does not exist, by not refraining due to the suspicion of intermingling, thereby creating the suspicion of intermingling. 'They would make it unfit for monastic residence' means they would make it unfit for Sangha acts. Previously, it was possible to perform acts in places free from doubt like shrine courtyards, but now even that is destroyed—this is the meaning. 'The boundary should not be dismantled' means that a sectional boundary should not be dismantled by those who do not know it. 'Neither knows' means they do not know the regional designation of both, or the existence or non-existence of either of the two; there is doubt in all cases. 'They will not be able to dismantle or establish' refers to the fact that even if they can dismantle while standing in a place free from doubt, they will not be able to re-establish the great boundary; thus it is said. 'It is not possible... to perform the formal act' refers to the formal act of establishing a boundary. 'Therefore' means: because it cannot be established, therefore it should not be dismantled—this is the meaning.

ကေစိ ပန ‘‘ဤဒိသေသုပိ ဝိဟာရေသု ဆပဉ္စမတ္တေ ဘိက္ခူ ဂဟေတွာ ဝိဟာရကောဋိတော ပဋ္ဌာယ ဝိဟာရပရိက္ခေပဿ အန္တော စ ဗဟိ စ သမန္တာ လေဍ္ဍုပါတေ သဗ္ဗတ္ထ မဉ္စပ္ပမာဏေ ဩကာသေ နိရန္တရံ ဌတွာ ပဌမံ အဝိပ္ပဝါသသီမံ, တတော သမာနသံဝါသကသီမဉ္စ သမူဟနနဝသေန သီမာယ သမုဂ္ဃာတေ ကတေ တသ္မိံ ဝိဟာရေ ခဏ္ဍသီမာယ, မဟာသီမာယ ဝါ ဌိတဝိဇ္ဇမာနတ္တေ သတိ အဝဿံ ဧကသ္မိံ မဉ္စဋ္ဌာနေ တာသံ မဇ္ဈဂတာ တေ ဘိက္ခူ တာ သမူဟနေယျုံ, တတော ဂါမသီမာ ဧဝ အဝသိဿေယျ. န ဟေတ္ထ သီမာယ, တပ္ပရိစ္ဆေဒဿ ဝါ ဇာနနံ အင်္ဂံ. သီမာယ ပန အန္တောဌာနံ ‘သမူဟနိဿာမာ’တိ ကမ္မဝါစာကရဏဉ္စေတ္ထ အင်္ဂံ. အဋ္ဌကထာယံ ‘ခဏ္ဍသီမံ ပန ဇာနန္တာ အဝိပ္ပဝါသံ အဇာနန္တာပိ သမူဟနိတုဉ္စေဝ ဗန္ဓိတုဉ္စ သက္ခိဿန္တီ’တိ ဧဝံ မဟာသီမာယ ပရိစ္ဆေဒဿ အဇာနနေပိ သမူဟနနဿ ဝုတ္တတ္တာ ဂါမသီမာယ ဧဝ စ အဝသိဋ္ဌာယ တတ္ထ ယထာရုစိ ဒုဝိဓမ္ပိ သီမံ ဗန္ဓိတုဉ္စေဝ ဥပသမ္ပဒါဒိကမ္မံ ကာတုဉ္စ ဝဋ္ဋတီ’’တိ ဝဒန္တိ, တံ ယုတ္တံ ဝိယ ဒိဿတိ, ဝီမံသိတွာ ဂဟေတဗ္ဗန္တိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၄) အာဂတော ဝိနိစ္ဆယော. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၄၄) ပန ‘‘အဝိပ္ပဝါသသီမာ န သမူဟန္တဗ္ဗာတိ မဟာသီမံ သန္ဓာယ ဝဒတိ. နိရာသင်္ကဋ္ဌာနေသု ဌတွာတိ စေတိယင်္ဂဏာဒီနံ ခဏ္ဍသီမာယ အနောကာသတ္တာ ဝုတ္တံ. ခဏ္ဍသီမဉှိ ဗန္ဓန္တာ တာဒိသံ ဌာနံ ပဟာယ အညသ္မိံ ဝိဝိတ္တေ ဩကာသေ ဗန္ဓန္တိ. အပ္ပေဝ နာမ သမူဟနိတုံ သက္ခိဿန္တီတိ အဝိပ္ပဝါသသီမံယေဝ သမူဟနိတုံ သက္ခိဿန္တိ, န ခဏ္ဍသီမံ. ပဋိဗန္ဓိတုံ ပန န သက္ခိဿန္တေဝါတိ ခဏ္ဍသီမာယံ အညာတတ္တာ န သက္ခိဿန္တိ. န သမူဟနိတဗ္ဗာတိ ခဏ္ဍသီမံ အဇာနန္တေဟိ န သမူဟနိတဗ္ဗာ’’တိ ဝုတ္တံ.

However, some say: “Even in such monasteries, taking five or six monks and starting from a corner of the monastery, they should stand continuously in every bed-sized space within a clod’s throw, both inside and outside the monastery perimeter. First, the non-separation boundary, and then the common-residence boundary, are to be abolished by the method of removal. When the boundary has been thus uprooted, if a sectional boundary or a great boundary exists in that monastery, those monks, standing in their midst within a single bed-sized space, must abolish them. Then, only the village boundary would remain. Here, knowledge of the boundary or its delimitation is not a factor; rather, the factors are standing inside the boundary and performing the formal act, stating, ‘We will abolish it.’ In the commentary, it is said: ‘Those who know the sectional boundary but do not know the non-separation boundary can still abolish and establish it.’ Thus, since the abolition is mentioned even when the delimitation of the great boundary is not known, and since only the village boundary remains, it is permissible to establish either type of boundary there as desired and to perform formal acts such as ordination.” This seems reasonable and should be accepted after careful consideration—this is the decision that has come down in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.144). However, the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.144) states: “The statement ‘the non-separation boundary should not be abolished’ is said with reference to the great boundary. ‘Standing in places free from doubt’ is said because there is no room for a sectional boundary in places like shrine courtyards. For when establishing a sectional boundary, they avoid such a place and establish it in another secluded space. ‘It is possible that they will be able to abolish’ means they will be able to abolish only the non-separation boundary, not the sectional boundary. ‘But they will not be able to re-establish it’ means they will not be able to, because the sectional boundary is unknown to them. ‘It should not be abolished’ means it should not be abolished by those who do not know the sectional boundary.”

၁၆၆. ဧဝံ [Pg.326] ဗဒ္ဓသီမာဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ အဗဒ္ဓသီမာဝိနိစ္ဆယံ ဒဿေတုံ ‘‘အဗဒ္ဓသီမာ ပနာ’’တိ အာဟ. သာ ကတိဝိဓာတိ အာဟ ‘‘ဂါမသီမာ သတ္တဗ္ဘန္တရသီမာ ဥဒကုက္ခေပသီမာတိ တိဝိဓာ’’တိ. ပါဠိယံ (မဟာဝ. ၁၄၇) ‘‘အသမ္မတာယ, ဘိက္ခဝေ, သီမာယာ’’တိအာဒိနာ ဂါမသီမာ ဧဝ ဗဒ္ဓသီမာယ ခေတ္တံ အရညနဒီအာဒယော ဝိယ သတ္တဗ္ဘန္တရဥဒကုက္ခေပါဒီနံ, သာ စ ဂါမသီမာ ဗဒ္ဓသီမာယ ရဟိတဋ္ဌာနေ သယမေဝ သမာနသံဝါသာ ဟောတီတိ ဒဿေတိ. ‘‘ယာ တဿ ဂါမဿ ဂါမသီမာ’’တိ ဧတ္ထ ဂါမပရိက္ခေပဿ အန္တော စ ဗဟိ စ ခေတ္တဝတ္ထုအရညပဗ္ဗတာဒိကံ သဗ္ဗံ ဂါမက္ခေတ္တံ သန္ဓာယ ‘‘ဂါမဿာ’’တိ ဝုတ္တံ, န အန္တရဃရမေဝ, တသ္မာ တဿ သကလဿ ဂါမက္ခေတ္တဿ သမ္ဗန္ဓနီယာ ဂါမသီမာတိ ဧဝမတ္ထော ဂဟေတဗ္ဗော. ယော ဟိ သော အန္တရဃရခေတ္တာဒီသု အနေကေသု ဘူမိဘာဂေသု ‘‘ဂါမော’’တိ ဧကတ္တေန လောကဇနေဟိ ပညတ္တော ဂါမဝေါဟာရော, သောဝ ဣဓ ‘‘ဂါမသီမာ’’တိပိ ဝုစ္စတီတိ အဓိပ္ပာယော. ဂါမော ဧဝ ဟိ ဂါမသီမာ. ဣမိနာဝ နယေန ဥပရိ အရညံ နဒီ သမုဒ္ဒေါ ဇာတဿရောတိ, ဧဝံ တေသု တေသု ဘူမိပ္ပဒေသေသု ဧကတ္တေန လောကဇနပညတ္တာနမေဝ အရညာဒီနံ အရညသီမာဒိဘာဝေါ ဝေဒိတဗ္ဗော, လောကေ ပန ဂါမသီမာဒိဝေါဟာရော ဂါမာဒီနံ မရိယာဒါယမေဝ ဝတ္တုံ ဝဋ္ဋတိ, န ဂါမက္ခေတ္တာဒီသု သဗ္ဗတ္ထ. သာသနေ ပန တေ ဂါမာဒယော ဣတရနိဝတ္တိအတ္ထေန သယမေဝ အတ္တနော မရိယာဒါတိ ကတွာ ဂါမော ဧဝ ဂါမသီမာ, အရညမေဝ အရညသီမာ, သမုဒ္ဒေါ ဧဝ သမုဒ္ဒသီမာတိ သီမာဝေါဟာရေန ဝုတ္တာတိ ဝေဒိတဗ္ဗော. ပါဠိယံ နိဂမဿ ဝါတိ ဣဒံ ဂါမသီမပ္ပဘေဒံ ဥပလက္ခဏဝသေန ဒဿေတုံ ဝုတ္တံ. တေနာဟ ‘‘နဂရမ္ပိ ဂဟိတမေဝါ’’တိ.

166. Having thus explained the determination of a bounded boundary, to now explain the determination of an unbounded boundary, it is said: “As for an unbounded boundary…” It is said: “It is of three kinds: the village boundary, the seven-abbhantara boundary, and the water-splash boundary.” In the Pāli (Mahāvagga 147), with the phrase “Monks, in an unconsecrated boundary…,” it is shown that the village boundary itself is the domain for a bounded boundary, just as forests, rivers, and so on are for the seven-abbhantara and water-splash boundaries; and that this village boundary, in a place free from a bounded boundary, itself becomes one of common residence. In the phrase “the village boundary of that village,” the term “of the village” is used with reference to the entire village territory—including fields, grounds, forests, mountains, and so on, both inside and outside the village enclosure—not just the area between houses. Therefore, the meaning to be understood is that the village boundary pertains to the entire village territory. For that which is designated by worldly people with the single term “village” across various divisions of land, such as the area between houses and the fields, is here also called the “village boundary”—this is the intention. Indeed, the village itself is the village boundary. By this same method, with regard to the forest, river, ocean, or natural lake mentioned further on, it should be understood that the state of being a forest boundary, and so on, belongs to those very forests, etc., which are designated as single entities by worldly people. In the world, however, the term “village boundary” and so on may properly be used only for the limits of villages, etc., not for all village territories everywhere. But in the Dispensation, since those villages, etc., are their own limits by virtue of excluding others, it should be understood that they are spoken of with the term “boundary” as: the village itself is the village boundary, the forest itself is the forest boundary, the ocean itself is the ocean boundary. In the Pāli, the phrase “or of a market town” is stated to show the classification of village boundaries by way of illustration. Hence it is said: “A city is also included.”

ဗလိံ လဘန္တီတိ ဣဒံ ယေဘုယျဝသေန ဝုတ္တံ. ‘‘အယံ ဂါမော ဧတ္တကော ကရီသဘာဂေါ’’တိအာဒိနာ ပန ရာဇပဏ္ဏေသု အာရောပိတေသု [Pg.327] ဘူမိဘာဂေသု ယသ္မိံ ယသ္မိံ တဠာကမာတိကာသုသာနပဗ္ဗတာဒိကေ ပဒေသေ ဗလိံ န ဂဏှန္တိ, သောပိ ဂါမသီမာ ဧဝ. ရာဇာဒီဟိ ပရိစ္ဆိန္နဘူမိဘာဂေါ ဟိ သဗ္ဗောဝ ဌပေတွာ နဒီလောဏိဇာတဿရေ ဂါမသီမာတိ ဝေဒိတဗ္ဗာ. တေနာဟ ‘‘ပရိစ္ဆိန္ဒိတွာ ရာဇာ ကဿစိ ဒေတီ’’တိ. သစေ ပန တတ္ထ ရာဇာ ကဉ္စိ ပဒေသံ ဂါမန္တရေန ယောဇေတိ, သော ပဝိဋ္ဌဂါမသီမတံ ဧဝ ဘဇတိ. နဒီဇာတဿရေ ဝိနာသေတွာ တဠာကာဒိဘာဝံ ဝါ ပူရေတွာ ခေတ္တာဒိဘာဝံ ဝါ ပါပိတေသုပိ ဧသေဝ နယော.

The statement, “They receive tribute,” is said as a general rule. But in the case of portions of land assigned in royal decrees, such as, “This village has so many karīsas of land,” even in those places where tribute is not collected—such as ponds, canals, charnel grounds, and mountains—that too is the village boundary. For any portion of land demarcated by a king and others is to be understood as the village boundary, with the exception of rivers, salt-water areas, and natural lakes. Hence it is said: “A king demarcates it and gives it to someone.” If, however, a king joins a certain place to another village, it becomes part of the boundary of the village it has entered. This same principle applies even if rivers or natural lakes are destroyed and made into ponds, or filled in and made into fields.

ယေ ပန ဂါမာ ရာဇစောရာဒိဘယပီဠိတေဟိ မနုဿေဟိ ဆဍ္ဍိတာ စိရမ္ပိ နိမ္မနုဿာ တိဋ္ဌန္တိ, သမန္တာ ပန ဂါမာ သန္တိ, တေပိ ပါဋေက္ကံ ဂါမသီမာဝ. တေသု ဟိ ရာဇာနော သမန္တဂါမဝါသီဟိ ကသာပေတွာ ဝါ ယေဟိ ကေဟိစိ ကသိတဋ္ဌာနံ လိခိတွာ ဝါ ဗလိံ ဂဏှန္တိ, အညေန ဝါ ဂါမေန ဧကီဘာဝံ ဥပနေန္တိ, ယေ ပန ဂါမာ ရာဇူဟိပိ ပရိစ္စတ္တာ ဂါမခေတ္တာနန္တရိကာ မဟာအရညေန ဧကီဘူတာ, တေ အဂါမကာရညသီမတံ ပါပုဏန္တိ, ပုရိမာ ဂါမသီမာ ဝိနဿတိ, ရာဇာနော ပန ဧကသ္မိံ အရညာဒိပဒေသေ မဟန္တံ ဂါမံ ကတွာ အနေကသဟဿာနိ ကုလာနိ ဝါသာပေတွာ တတ္ထ ဝါသီနံ ဘောဂဂါမာတိ သမန္တာ ဘူတဂါမေ ပရိစ္ဆိန္ဒိတွာ ဒေန္တိ, ပုရာဏနာမံ ပန ပရိစ္ဆေဒဉ္စ န ဝိနာသေန္တိ, တေပိ ပစ္စေကံ ဂါမသီမာ ဧဝ, ဧတ္တာဝတာ ပုရိမဂါမသီမတံ န ဝိဇဟန္တိ. သာ စ ဣတရာ စာတိအာဒိ ‘‘သမာနသံဝါသာ ဧကူပေါသထာ’’တိ ပါဠိပဒဿ (မဟာဝ. ၁၄၃) အဓိပ္ပာယဝိဝရဏံ. တတ္ထ ဟိ သာ စ ရာဇိစ္ဆာဝသေန ပရိဝတ္တေတွာ သမုပ္ပန္နာ အဘိနဝါ, ဣတရာ စ အပရိဝတ္တာ ပကတိဂါမသီမာ ယထာ ဗဒ္ဓသီမာယ သဗ္ဗံ သံဃကမ္မံ ကာတုံ ဝဋ္ဋတိ, ဧဝမေတာပိ သဗ္ဗကမ္မာရဟတာသဒိသေန ဗဒ္ဓသီမာသဒိသာ သမာနသံဝါသာ ဧကူပေါသထာတိ အဓိပ္ပာယော[Pg.328]. သာမညတော ‘‘ဗဒ္ဓသီမာသဒိသာ’’တိ ဝုတ္တေ တိစီဝရာဝိပ္ပဝါသသီမံ ဗဒ္ဓသီမံ ဧဝ မညန္တီတိ တံသဒိသတာနိဝတ္တနမုခေန ဥပရိသတ္တဗ္ဘန္တရသီမာယ တံသဒိသတာပိ အတ္ထီတိ ဒဿနနယဿ ဣဓေဝ ပသင်္ဂံ ဒဿေတုံ ‘‘ကေဝလ’’န္တိအာဒိ ဝုတ္တံ.

As for those villages that have been abandoned by people oppressed by fear of kings, thieves, and so on, and remain uninhabited for a long time, if there are other villages surrounding them, they each constitute a separate village boundary. For in such cases, kings collect tribute either by having the residents of the surrounding villages cultivate the land, or by recording the cultivated areas, or they unify them with another village. However, those villages that have been relinquished even by kings, their fields being contiguous with a great wilderness and merged with it, attain the status of a non-village forest boundary; the former village boundary ceases to exist. But when kings establish a large village in a forest region, settling thousands of families there, and demarcate the surrounding inhabited lands and grant them as a revenue village for those residents, they do not abolish the old names or boundaries. These too are each a village boundary; by this much, they do not abandon their former status as a village boundary. The phrase “both that one and the other” and so on is an explanation of the meaning of the Pāli phrase “of common residence, with a single Uposatha” (Mahāvagga 143). Therein, “that one” (sā) is the new boundary that has arisen through alteration by the king’s will, and “the other” (itarā) is the unaltered, natural village boundary. The meaning is that just as it is permissible to perform all formal acts of the Sangha within a bounded boundary, so too are these boundaries, being similar to a bounded boundary in their suitability for all formal acts, of “common residence, with a single Uposatha.” When it is said generally that they are “like a bounded boundary,” some might think that a bounded boundary is only the boundary for not being separated from the three robes. To show that the similarity also exists with the seven-abbhantara boundary mentioned further on, and to refute that limited understanding, the word “only” (kevalaṃ) and so on is stated here to indicate the relevance of this method of explanation.

ဝိဉ္ဈာဋဝိသဒိသေ အရညေတိ ယတ္ထ ‘‘အသုကဂါမဿ ဣဒံ ခေတ္တ’’န္တိ ဂါမဝေါဟာရော နတ္ထိ, ယတ္ထ စ နေဝ ကသန္တိ န ဝပန္တိ, တာဒိသေ အရညေ. မစ္ဆဗန္ဓာနံ အဂမနပထာ နိမ္မနုဿာဝါသာ သမုဒ္ဒန္တရဒီပကာပိ ဧတ္ထေဝ သင်္ဂယှန္တိ. ယံ ယဉှိ အဂါမက္ခေတ္တဘူတံ နဒီသမုဒ္ဒဇာတဿရဝိရဟိတပဒေသံ, တံ သဗ္ဗံ အရညသီမာတိ ဝေဒိတဗ္ဗံ. သာ စ သတ္တဗ္ဘန္တရသီမံ ဝိနာ သယမေဝ သမာနသံဝါသာ ဗဒ္ဓသီမာသဒိသာ, နဒီအာဒိသီမာသု ဝိယ သဗ္ဗမေတ္ထ သံဃကမ္မံ ကာတုံ ဝဋ္ဋတိ. နဒီသမုဒ္ဒဇာတဿရာနံ တာဝ အဋ္ဌကထာယံ ‘‘အတ္တနော သဘာဝေနေဝ ဗဒ္ဓသီမာသဒိသာ’’တိအာဒိနာ ဝုတ္တတ္တာ သီမတာ သိဒ္ဓါ. အရညဿ ပန သီမတာ ကထန္တိ? သတ္တဗ္ဘန္တရသီမာနုဇာနနသုတ္တာဒိသာမတ္ထိယတော. ယထာ ဟိ ဂါမသီမာယ ဝဂ္ဂကမ္မပရိဟာရတ္ထံ ဗဟူ ဗဒ္ဓသီမာယော အနုညာတာ, တာသဉ္စ ဒွိန္နံ အန္တရာ အညမညံ အသမ္ဘေဒတ္ထံ သီမန္တရိကာ အနုညာတာ, ဧဝမိဓ အရညေပိ သတ္တဗ္ဘန္တရသီမာ. တာသဉ္စ ဒွိန္နံ အန္တရာပိ သီမန္တရိကာယ ပါဠိအဋ္ဌကထာသု ဝိဓာနသာမတ္ထိယတော အရညဿပိ သဘာဝေနေဝ နဒီအာဒီနံ ဝိယ သီမဘာဝေါ တတ္ထ ဝဂ္ဂကမ္မပရိဟာရတ္ထမေဝ သတ္တဗ္ဘန္တရသီမာယ အနုညာတတ္တာဝ သိဒ္ဓေါတိ ဝေဒိတဗ္ဗံ. တတ္ထ သီမာယမေဝ ဟိ ဌိတာ သီမဋ္ဌာနံ ဝဂ္ဂကမ္မံ ကရောန္တိ, န အသီမာယံ အာကာသေ ဌိတာ ဝိယ အာကာသဋ္ဌာနံ. ဧဝမေဝ ဟိ သာမတ္ထိယံ ဂဟေတွာ ‘‘သဗ္ဗာ, ဘိက္ခဝေ, နဒီ အသီမာ’’တိအာဒိနာ (မဟာဝ. ၁၄၇) ပဋိက္ခိတ္တဗဒ္ဓသီမာနမ္ပိ နဒီသမုဒ္ဒဇာတဿရာနံ အတ္တနော သဘာဝေနေဝ သီမဘာဝေါ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၄၇) ဝုတ္တောတိ ဂဟေတဗ္ဗော.

A forest is a place similar to the Viñjhāṭavī forest, where there is no village designation such as, 'This is the field of such-and-such village,' and where they neither plow nor sow—in such a forest. Paths not frequented by fishermen, uninhabited dwellings, and islands in the middle of the sea are also included herein. Indeed, any place that is not village-land or a field, and is devoid of rivers, seas, or natural lakes, should be understood as a forest boundary. And that boundary, apart from a seven-abbhantara boundary, is by its very nature like a fixed boundary for those of common residence; just as all Sangha acts are permissible within river boundaries and the like, so too is it proper to perform all Sangha acts here. As for rivers, seas, and natural lakes, their status as a boundary is established in the commentary, which states: 'By their very nature, they are like fixed boundaries,' and so forth. But how is the boundary of a forest established? By the authority of the suttas that permit a seven-abbhantara boundary, and so on. For just as many fixed boundaries are permitted within a village boundary to avoid a factional act, and an intermediate boundary is permitted between two of them to prevent their overlapping, so too in a forest there is a seven-abbhantara boundary. And from the authority of the provisions in the Pāli and the commentaries for an intermediate boundary between two of these, it should be understood that a forest, too, by its very nature, has the status of a boundary, like rivers and so on, precisely because the seven-abbhantara boundary is permitted there for the purpose of avoiding a factional act. For it is those standing within the boundary itself who perform the Sangha act for the boundary-place, not like those standing in an unbounded place, as if in the sky, performing an act for the sky-place. It is by grasping this same principle that it should be understood that although a fixed boundary is rejected for rivers, seas, and natural lakes in the passage beginning, 'All rivers, O monks, are without a boundary,' their status as a boundary by their very nature is stated in the commentary.

အထဿ [Pg.329] ဌိတောကာသတောတိ တဿ ဘိက္ခုဿ ဌိတောကာသတော. သစေပိ ဟိ ဘိက္ခုသဟဿံ တိဋ္ဌတိ, တဿ ဌိတောကာသဿ ဗာဟိရန္တတော ပဋ္ဌာယ ဘိက္ခူနံ ဝဂ္ဂကမ္မပရိဟာရတ္ထံ သီမာပေက္ခာယ ဥပ္ပန္နာယ တာယ သဟ သယမေဝ ဥပ္ပန္နာ သတ္တဗ္ဘန္တရသီမာ သမာနသံဝါသကာတိ အဓိပ္ပာယော. ယတ္ထ ပန ခုဒ္ဒကေ အရညေ မဟန္တေဟိ ဘိက္ခူဟိ ပရိပုဏ္ဏတာယ ဝဂ္ဂကမ္မသင်္ကာဘာဝေန သတ္တဗ္ဘန္တရသီမာပေက္ခာ နတ္ထိ, တတ္ထ သတ္တဗ္ဘန္တရသီမာ န ဥပ္ပဇ္ဇတိ. ကေဝလာရညသီမာယမေဝ, တတ္ထ သံဃေန ကမ္မံ ကာတဗ္ဗံ. နဒီအာဒီသုပိ ဧသေဝ နယော. ဝက္ခတိ ဟိ ‘‘သစေ နဒီ နာတိဒီဃာ ဟောတိ, ပဘဝတော ပဋ္ဌာယ ယာဝ မုခဒွါရာ သဗ္ဗတ္ထ သံဃော နိသီဒတိ, ဥဒကုက္ခေပသီမာယ ကမ္မံ နတ္ထီ’’တိအာဒိ (ဝိ. သင်္ဂ. အဋ္ဌ. ၁၆၇), ဣမိနာ ဧဝ စ ဝစနေန ဝဂ္ဂကမ္မပရိဟာရတ္ထံ သီမာပေက္ခာယ သတိ ဧဝ ဥဒကုက္ခေပသတ္တဗ္ဘန္တရသီမာ ဥပ္ပဇ္ဇန္တိ, နာသတီတိ ဒဋ္ဌဗ္ဗံ.

And 'from his standing-place' means from the standing-place of that monk. Even if a thousand monks are standing, starting from the outer edge of their standing-place, for the purpose of avoiding a factional act among the monks, when the need for a boundary arises, a seven-abbhantara boundary arises by itself together with it for those of common residence—this is the meaning. However, in a small forest where, due to being filled with many monks, there is no suspicion of a factional act and thus no need for a seven-abbhantara boundary, a seven-abbhantara boundary does not arise there. The Sangha should perform the act within the simple forest boundary alone. The same principle applies to rivers and the like. For it will be said: 'If a river is not too long, and the Sangha sits everywhere from its source to its mouth, there is no act involving a water-throwing boundary,' and so forth. And by this very statement, it should be seen that a water-throwing boundary or a seven-abbhantara boundary arises only when there is a need for a boundary to avoid a factional act, and not when there is no such need.

ကေစိ ပန ‘‘သမန္တာ အဗ္ဘန္တရံ မိနိတွာ ပရိစ္ဆေဒကရဏေနေဝ သီမာ သဉ္ဇာယတိ, န သယမေဝါ’’တိ ဝဒန္တိ, တံ န ဂဟေတဗ္ဗံ. ယဒိ ဟိ အဗ္ဘန္တရပရိစ္ဆေဒကရဏပ္ပကာရေန သီမာ ဥပ္ပဇ္ဇေယျ, အဗဒ္ဓသီမာဝ န သိယာ ဘိက္ခူနံ ကိရိယာပကာရသိဒ္ဓိတော. အပိစ ဝဍ္ဎကိဟတ္ထာနံ ပကတိဟတ္ထာနဉ္စ လောကေ အနေကဝိဓတ္တာ, ဝိနယေ ‘‘ဤဒိသံ ဟတ္ထပမာဏ’’န္တိ အဝုတ္တတ္တာ စ ‘‘ယေန ကေနစိ မိနိတေ ဘဂဝတာ အနုညာတေန နု ခေါ ဟတ္ထေန မိနိတံ, န နု ခေါ’’တိ သီမာယ ဝိပတ္တိသင်္ကာ ဘဝေယျ, မိနန္တေဟိ စ အနုမတ္တမ္ပိ ဦနမဓိကမကတွာ မိနိတုံ အသက္ကုဏေယျတာယ ဝိပတ္တိ ဧဝ သိယာ, ပရိသဝသေန စာယံ ဝဍ္ဎမာနာ တေသံ မိနနေန ဝဍ္ဎတိ, ဟာယတိ ဝါ. သံဃေ စ ကမ္မံ ကတွာ ဂတေ အယံ ဘိက္ခူနံ ပယောဂေန သမုပ္ပန္နာ သီမာ တေသံ ပယောဂေန ဝိဂစ္ဆတိ န ဝိဂစ္ဆတိ စ, ကထံ ဗဒ္ဓသီမာ ဝိယ ယာဝ သာသနန္တရဓာနာ န တိဋ္ဌေယျ, ဌိတိယာ စ ပုရာဏဝိဟာရေသု [Pg.330] ဝိယ သကလေပိ ဝိသုံ အရညေ ကတသီမာ သမ္ဘေဒသင်္ကာ န ဘဝေယျ, တသ္မာ သီမာပေက္ခာယ ဧဝ သမုပ္ပဇ္ဇတိ, တဗ္ဗိဂမေန ဝိဂစ္ဆတီတိ ဂဟေတဗ္ဗံ. ယထာ စေတ္ထ, ဧဝံ ဥဒကုက္ခေပသီမာယမ္ပိ နဒီအာဒီသုပိ.

Some, however, say, 'The boundary is established only by measuring the interior all around and making a delimitation; it does not arise by itself.' This should not be accepted. For if a boundary were to arise by the method of delimiting the interior, it would not be an unfixed boundary at all, since its establishment would be due to the monks' procedural action. Moreover, since carpenters' cubits and ordinary cubits are of many kinds in the world, and since the Vinaya does not state, 'This is the measure of a cubit,' a doubt about the invalidity of the boundary would arise: 'Was it measured with a cubit authorized by the Blessed One, or not?' And because those measuring would be unable to measure without making it even slightly deficient or excessive, there would surely be an invalidity. Also, depending on the assembly, this boundary increases or decreases by their measurement. And when the Sangha, having performed an act, has departed, does this boundary that arose through the monks' effort disappear through their effort, or does it not? How could it not remain until the disappearance of the Dispensation, like a fixed boundary? And how, as in ancient monasteries, could there not be a risk of confusion with all the separately made boundaries in the forest? Therefore, it should be understood that the boundary arises only in dependence on the need for it and disappears when that need ceases. As it is here, so it is also for the water-throwing boundary in rivers and so on.

တတ္ထာပိ ဟိ မဇ္ဈိမပုရိသော န ပညာယတိ, တထာ သဗ္ဗထာမေန ခိပနံ, ဥဘယတ္ထပိ စ ယဿံ ဒိသာယံ သတ္တဗ္ဘန္တရဿ, ဥဒကုက္ခေပဿ ဝါ ဩကာသော နပ္ပဟောတိ, တတ္ထ ကထံ မိနနံ, ခိပနံ ဝါ ဘဝေယျ, ဂါမက္ခေတ္တာဒီသု ပဝိသနတော အခေတ္တေ သီမာ ပဝိဋ္ဌာ ကိန္နာမ သီမာ န ဝိပဇ္ဇေယျ. အပေက္ခာယ သီမုပ္ပတ္တိယံ ပန ယတော ပဟောတိ, တတ္ထ သတ္တဗ္ဘန္တရဥဒကုက္ခေပသီမာ သယမေဝ ပရိပုဏ္ဏာ ဇာယန္တိ. ယတော ပန နပ္ပဟောတိ, တတ္ထ အတ္တနော ခေတ္တပ္ပမာဏေနေဝ ဇာယန္တိ, န ဗဟိ. ယံ ပနေတ္ထ အဗ္ဘန္တရမိနနပ္ပမာဏဿ ဝါလုကာဒိခိပနကမ္မဿ စ ဒဿနံ, တံ သယံဇာတသီမာနံ ဌိတဋ္ဌာနဿ ပရိစ္ဆေဒနတ္ထံ ကတံ ဂါမူပစာရဃရူပစာရဇာနနတ္ထံ လေဍ္ဍုသုပ္ပာဒိခိပနဝိဓာနဒဿနံ ဝိယ. တေနေဝ မာတိကာဋ္ဌကထာယံ (ကင်္ခါ. အဋ္ဌ. ဦနဝီသတိဝဿသိက္ခာပဒဝဏ္ဏနာ) ‘‘သီမံ ဝါ သမ္မန္နတိ, ဥဒကုက္ခေပံ ဝါ ပရိစ္ဆိန္ဒတီ’’တိ ဝုတ္တံ. ဧဝံ ကတေပိ တဿ ပရိစ္ဆေဒဿ ယာထာဝတော ဉာတုံ အသက္ကုဏေယျတ္တေန ပုထုလတော ဉတွာ အန္တော တိဋ္ဌန္တေဟိ နိရာသင်္ကဋ္ဌာနေ ဌာတဗ္ဗံ, အညံ ဗဟိ ကရောန္တေဟိ အတိဒူရေ နိရာသင်္ကဋ္ဌာနေ ပေသေတဗ္ဗံ.

For in that case too, a man of medium build is not specified, and likewise for throwing with all one's strength. And in both cases, in whatever direction there is not enough space for a seven-abbhantara or a water-throwing boundary, how could measuring or throwing occur there? By entering village fields and so on, the boundary would enter a non-field; how could such a boundary not be invalid? However, in the case of a boundary arising in dependence on need, wherever there is sufficient space, the seven-abbhantara and water-throwing boundaries arise complete by themselves. But where there is not sufficient space, they arise only to the extent of their own area, not beyond it. The demonstration here of measuring the interior or the act of throwing sand and so forth is done for the purpose of delimiting the location of the self-arisen boundaries, just like showing the method of throwing a clod of earth to determine the vicinity of a village or a house. For this reason, it is said in the Mātikā Commentary: 'One either authorizes a boundary or delimits a water-throwing boundary.' Even when this is done, because it is impossible to know that delimitation with exactness, those standing inside should, after knowing it approximately, stand in a place free from doubt. Those putting another person outside should send him to a place very far away that is free from doubt.

အပရေ ပန ‘‘သီမာပေက္ခာယ ကိစ္စံ နတ္ထိ, မဂ္ဂဂမနနဟာနာဒိအတ္ထေဟိ ဧကဘိက္ခုသ္မိမ္ပိ အရညေ ဝါ နဒီအာဒီသု ဝါ ပဝိဋ္ဌေ တံ ပရိက္ခိပိတွာ သတ္တဗ္ဘန္တရဥဒကုက္ခေပသီမာ သယမေဝ ပဘာ ဝိယ ပဒီပဿ သမုပ္ပဇ္ဇတိ. ဂါမက္ခေတ္တာဒီသု တသ္မိံ ဩတိဏ္ဏမတ္တေ ဝိဂစ္ဆတိ. တေနေဝေတ္ထ ဒွိန္နံ သံဃာနံ ဝိသုံ ကမ္မံ ကရောန္တာနံ သီမာဒွယဿ အန္တရာ သီမန္တရိကံ အညံ သတ္တဗ္ဘန္တရံ ဥဒကုက္ခေပဉ္စ ဌပေတုံ အနုညာတံ. သီမာပရိယန္တေ ဟိ ကေနစိ ကမ္မေန [Pg.331] ပေသိတဿ ဘိက္ခုနော သမန္တာ သဉ္ဇာတာ သီမာ ဣတရေသံ သီမာယ ဖုသိတွာ သီမာသမ္ဘေဒံ ကရေယျ, သော မာ ဟောတူတိ ဝါ, ဣတရထာ ဟတ္ထစတုရင်္ဂုလမတ္တာယပေတ္ထ သီမန္တရိကာယ အနုဇာနိတဗ္ဗတော. အပိစ သီမန္တရိကာယ ဌိတဿ ဥဘယတ္ထ ကမ္မကောပဝစနတောပိ စေတံ သိဇ္ဈတိ တမ္ပိ ပရိက္ခိပိတွာ သယမေဝ သဉ္ဇာတာယ သီမာယ ဥဘိန္နမ္ပိ သီမာနံ, ဧကာယ ဧဝ ဝါ သင်္ကရတော. ဣတရထာ တဿ ကမ္မကောပဝစနံ န ယုဇ္ဇေယျ. ဝုတ္တဉှိ မာတိကာဋ္ဌကထာယံ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ‘ပရိစ္ဆေဒဗ္ဘန္တရေ ဟတ္ထပါသံ ဝိဇဟိတွာ ဌိတောပိ ပရိစ္ဆေဒတော ဗဟိ အညံ တတ္တကံယေဝ ပရိစ္ဆေဒံ အနတိက္ကမိတွာ ဌိတောပိ ကမ္မံ ကောပေတီ’တိ. ကိဉ္စ အဂါမကာရညေ ဌိတဿ ကမ္မကရဏိစ္ဆာဝိရဟိတဿပိ ဘိက္ခုနော သတ္တဗ္ဘန္တရပရိစ္ဆိန္နေ အဗ္ဘောကာသေ စီဝရဝိပ္ပဝါသော ဘဂဝတာ အနုညာတော, သော စ ပရိစ္ဆေဒေါ သီမာ, ဧဝံ အပေက္ခံ ဝိနာ သမုပ္ပန္နာ. တေနေဝေတ္ထ ‘အယံ သီမာ စီဝရဝိပ္ပဝါသပရိဟာရမ္ပိ လဘတီ’တိ (မဟာဝ. အဋ္ဌ. ၁၄၇) ဝုတ္တံ, တသ္မာ ကမ္မကရဏိစ္ဆံ ဝိနာပိ ဝုတ္တနယေန သမုပ္ပတ္တိ ဂဟေတဗ္ဗာ’’တိ ဝဒန္တိ. တံ န ယုတ္တံ ပဒီပပဘာ ဝိယ သဗ္ဗပုဂ္ဂလာနမ္ပိ ပစ္စေကံ သီမာသမ္ဘဝေန သံဃေ, ဂဏေ ဝါ ကမ္မံ ကရောန္တေ တတ္ထ ဌိတာနံ ဘိက္ခူနံ သမန္တာ ပစ္စေကံ သမုပ္ပန္နာနံ အနေကသီမာနံ အညမညံ သင်္ကရဒေါသပ္ပသင်္ဂတော. ပရိသဝသေန စဿာ ဝဍ္ဎိ ဟာနိ စ သမ္ဘဝတိ, ပစ္ဆာ အာဂတာနံ အဘိနဝသီမန္တရုပ္ပတ္တိ ဧဝ, ဂတာနံ သမန္တာ ဌိတသီမာဝိနာသော စ ဘဝေယျ.

Others, however, say: 'There is no need for an intention regarding a sīmā. When a single monk enters a forest or rivers, etc., for the purpose of walking, bathing, and so on, a seven-abbhantara water-throwing boundary arises of its own accord, encompassing him, like the light of a lamp. As soon as he enters villages or fields, it disappears. Therefore, when two separate Saṅghas perform distinct acts, it is permitted to establish an intermediate space (sīmantarikā) of another seven abbhantaras and a water-throwing distance between their two sīmās. If a monk sent for any act stands at the edge of a sīmā, the sīmā that arises around him might touch the sīmā of the others, causing a mingling of sīmās. This is to prevent that from happening; otherwise, an intermediate space of merely four finger-widths would have to be permitted here. Moreover, this is also established from the declaration that an act is invalidated in both cases for one standing in a sīmantarikā, because the sīmā that has arisen of its own accord encompassing him would cause a mingling of both sīmās, or of one with the other. Otherwise, the declaration that he invalidates the act would not be logical. For it is said in the Mātikāṭṭhakathā (Kaṅkhāvitaraṇī, Nidānavannanā): ‘Even if one stands within the boundary, having gone beyond hand’s reach, or stands outside the boundary without having crossed another equivalent boundary, one invalidates the act.’ Furthermore, for a monk in a non-village wilderness who has no intention to perform an act, the Blessed One has permitted the leaving of robes unattended in an open space demarcated by seven abbhantaras, and that demarcation is a sīmā, thus arising without intention. Hence, it is said: ‘This sīmā also obtains the exemption for leaving robes.’ Therefore, they say, its arising should be understood as described, even without the intention to perform an act.' This is not proper, however, because of the consequence of the fault of many sīmās mingling with one another, which would arise individually around each monk standing there when the Saṅgha or a group performs an act, due to the arising of a sīmā for each and every person, like the light of a lamp. And its expansion and contraction would be possible according to the assembly; for those who arrive later, there would be the arising of a new intermediate sīmā, and for those who depart, the destruction of the sīmā standing around them.

ပါဠိယံ (မဟာဝ. ၁၄၇) ပန ‘‘သမန္တာ သတ္တဗ္ဘန္တရာ, အယံ တတ္ထ သမာနသံဝါသာ’’တိအာဒိနာ ဧကာ ဧဝ သတ္တဗ္ဘန္တရာ ဥဒကုက္ခေပါ စ အနုညာတာ, န စေသာ သီမာ သဘာဝေန, ကာရဏသာမတ္ထိယေန ဝါ ပဘာ ဝိယ ပဒီပဿ ဥပ္ပဇ္ဇတိ, ကိန္တု [Pg.332] ဘဂဝတော အနုဇာနနေနေဝ. ဘဂဝါ စ ဣမာ အနုဇာနန္တော ဘိက္ခူနံ ဝဂ္ဂကမ္မပရိဟာရေန ကမ္မကရဏသုခတ္ထမေဝ အနုညာသီတိ ကထံ နဟာနာဒိကိစ္စေန ပဝိဋ္ဌာနမ္ပိ သမန္တာ တာသံ သီမာနံ သမုပ္ပတ္တိ ပယောဇနာဘာဝါ, ပယောဇနေ စ ဧကံ ဧဝ ပယောဇနန္တိ ကထံ ပစ္စေကံ ဘိက္ခုဂဏနာယ အနေကသီမာသမုပ္ပတ္တိ. ‘‘ဧကသီမာယ ဟတ္ထပါသံ အဝိဇဟိတွာ ဌိတာ’’တိ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ဟိ ဝုတ္တံ. ယံ ပန ဒွိန္နံ သီမာနံ အန္တရာ တတ္တကပရိစ္ဆေဒေနေဝ သီမန္တရိကာဌပနဝစနံ, တတ္ထ ဌိတာနံ ကမ္မကောပဝစနဉ္စ, တမ္ပိ ဣမာသံ သီမာနံ ပရိစ္ဆေဒဿ ဒုဗ္ဗောဓတာယ သီမာယ သမ္ဘေဒသင်္ကံ ကမ္မကောပသင်္ကဉ္စ ဒူရတော ပရိဟရိတုံ ဝုတ္တံ.

In the Pāḷi (Mahāva. 147), however, it is stated: 'Within seven abbhantaras all around, this is the same residence there,' and so on, thus only one seven-abbhantara and water-throwing boundary is permitted. Yet this sīmā does not arise inherently, or by the power of causes, like the light of a lamp, but arises solely by the permission of the Blessed One. And the Blessed One, in permitting this, did so solely for the ease of performing monastic acts by avoiding incomplete acts. So how, then, can the arising of such sīmās all around them be purposeful for those engaged in bathing and other duties, given that there is no purpose? And if there is a purpose, and that purpose is a single one, how could multiple sīmās arise according to the number of individual monks? For it is said (Kaṅkhā. Aṭṭha. Nidānavanṇanā): 'Standing without having left hand’s reach within a single sīmā.' However, the statement about establishing a sīmantarikā defined by that much intervening space between two sīmās, and the declaration of invalidation of an act for those standing there, was stated to prevent from afar any doubt regarding the difficulty in discerning the limits of these sīmās, the doubt of sīmā mingling, and the doubt of invalidation of an act.

ယော စ စီဝရဝိပ္ပဝါသတ္ထံ ဘဂဝတာ အဗ္ဘောကာသေ ဒဿိတော သတ္တဗ္ဘန္တရပရိစ္ဆေဒေါ, သော သီမာ ဧဝ န ဟောတိ, ခေတ္တတဠာကာဒိပရိစ္ဆေဒေါ ဝိယ အယမေတ္ထ ဧကော ပရိစ္ဆေဒေါဝ. တတ္ထ စ ဗဟူသု ဘိက္ခူသု ဧကတော ဌိတေသု တေသံ ဝိသုံ ဝိသုံ အတ္တနော ဌိတဋ္ဌာနတော ပဋ္ဌာယ သမန္တာ သတ္တဗ္ဘန္တရပရိစ္ဆေဒဗ္ဘန္တရေ ဧဝ စီဝရံ ဌပေတဗ္ဗံ, န ပရိသပရိယန္တတော. ပရိသပရိယန္တတော ပဋ္ဌာယ ဟိ အဗ္ဘန္တရေ ဂယှမာနေ သတ္တဗ္ဘန္တရပရိယောသာနေ ဌပိတစီဝရံ မဇ္ဈေ ဌိတဿ သတ္တဗ္ဘန္တရတော ဗဟိ ဟောတီတိ တံ အရုဏုဂ္ဂမနေ နိဿဂ္ဂိယံ သိယာ. သီမာ ပန ပရိသပရိယန္တတောဝ ဂဟေတဗ္ဗာ. စီဝရဝိပ္ပဝါသပရိဟာရောပေတ္ထ အဇ္ဈောကာသပရိစ္ဆေဒဿ ဝိဇ္ဇမာနတ္တာ ဝုတ္တော, န ပန ယာဝ သီမာပရိစ္ဆေဒံ လဗ္ဘမာနတ္တာ မဟာသီမာယ အဝိပ္ပဝါသသီမာဝေါဟာရော ဝိယ. မဟာသီမာယမ္ပိ ဟိ ဂါမဂါမူပစာရေသု စီဝရံ နိဿဂ္ဂိယံ ဟောတိ, ဣဓာပိ မဇ္ဈေ ဌိတဿ သီမာပရိယန္တေ နိဿဂ္ဂိယံ ဟောတိ, တသ္မာ ယထာဝုတ္တသီမာပေက္ခာဝသေနေဝ တာသံ သတ္တဗ္ဘန္တရဥဒကုက္ခေပသီမာနံ ဥပ္ပတ္တိ, တဗ္ဗိဂမေန ဝိနာသော စ ဂဟေတဗ္ဗောတိ [Pg.333] အမှာကံ ခန္တိ, ဝီမံသိတွာ ဂဟေတဗ္ဗံ. အညော ဝါ ပကာရော ဣတော ယုတ္တတရော ဂဝေသိတဗ္ဗော.

And the seven-abbhantara demarcation shown by the Blessed One in the open space for the purpose of leaving robes is not a sīmā at all; it is merely a demarcation here, like the demarcation of fields or ponds. There, when many monks stand together, each should place his robe starting from his own standing position within the seven-abbhantara demarcation, not from the edge of the assembly. For if taken from the edge of the assembly, when the seven-abbhantara limit is reached, the robe placed at the limit would be outside the seven-abbhantara range for someone standing in the middle—thus, it would be liable to forfeiture at dawn. A sīmā, however, should be taken from the edge of the assembly itself. Here, the exemption for leaving robes is stated because the demarcation of the open space exists, but not because it is obtainable up to the sīmā demarcation, as is the designation 'non-separation sīmā' for a great sīmā. For even in a great sīmā, a robe is liable to forfeiture in the precincts of villages or hamlets. Here too, for someone standing in the middle, a robe is liable to forfeiture at the sīmā’s edge. Therefore, the arising of these seven-abbhantara and water-throwing sīmās should be understood to occur only by means of the aforesaid intention for a sīmā, and their destruction by his departure—this is our view. It should be examined carefully before accepting it. Alternatively, another more fitting method should be sought.

ဣဓ ပန ‘‘အရညေ သမန္တာ သတ္တဗ္ဘန္တရာ’’တိ ဧဝံ ပါဠိယံ (မဟာဝ. ၁၄၇), ‘‘ဝိဉ္ဈာဋဝိသဒိသေ အရညေ သမန္တာ သတ္တဗ္ဘန္တရာ’’တိ အဋ္ဌကထာယဉ္စ (မဟာဝ. အဋ္ဌ. ၁၄၇) ရုက္ခာဒိနိရန္တရေပိ အရညေ သတ္တဗ္ဘန္တရသီမာယ ဝိဟိတတ္တာ အတ္တနော နိဿယဘူတာယ အရညသီမာယ သဟ ဧတိဿာ ရုက္ခာဒိသမ္ဗန္ဓေ ဒေါသာဘာဝေါ, ပဂေဝ အဂါမကေ ရုက္ခေတိ နိဿိတေပိ ပဒေသေ စီဝရဝိပ္ပဝါသဿ ရုက္ခပရိဟာရံ ဝိနာဝ အဇ္ဈောကာသပရိဟာရော စ အနုမတောတိ သိဒ္ဓေါတိ ဝေဒိတဗ္ဗံ.

Here, in the Pāḷi (Mahāva. 147), it is stated: 'In the wilderness, within seven abbhantaras all around,' and in the commentary (Mahāva. Aṭṭha. 147): 'In a wilderness similar to the Viñjhāṭavi forest, within seven abbhantaras all around.' Even in a wilderness dense with trees and so on, since a seven-abbhantara sīmā is prescribed, it should be understood that there is no fault in the connection of trees and so on with this sīmā, which is a wilderness sīmā serving as one's support. How much more so is it established that even in a place relied upon as a tree in a non-village area, the exemption for leaving robes in the open space is permitted even without avoiding trees.

ဥပစာရတ္ထာယာတိ သီမန္တရိကတ္ထာယ. သတ္တဗ္ဘန္တရတော အဓိကံ ဝဋ္ဋတိ, ဦနကံ ပန န ဝဋ္ဋတိ ဧဝ သတ္တဗ္ဘန္တရပရိစ္ဆေဒဿ ဒုဗ္ဗိဇာနတ္တာ. တသ္မာ သံဃံ ဝိနာ ဧကေနပိ ဘိက္ခုနာ ဗဟိ တိဋ္ဌန္တေန အညံ သတ္တဗ္ဘန္တရံ အတိက္ကမိတွာ ဒူရေ ဧဝ ဌာတဗ္ဗံ. ဣတရထာ ကမ္မကောပသင်္ကရတော. ဥဒကုက္ခေပေပိ ဧသေဝ နယော. တေနေဝ ဝက္ခတိ ‘‘ဦနကံ ပန န ဝဋ္ဋတီ’’တိ (ဝိ. သင်္ဂ.အဋ္ဌ. ၁၆၇). ဣဒဉ္စေတ္ထ သီမန္တရိကာဝိဓာနံ ဒွိန္နံ ဗဒ္ဓသီမာနံ သီမန္တရိကာနုဇာနနသုတ္တာနုလောမတော သိဒ္ဓန္တိ ဒဋ္ဌဗ္ဗံ. ကိဉ္စာပိ ဟိ ဘဂဝတာ နိဒါနဝသေန ဧကဂါမနိဿိတာနံ ဧကသဘာဂါနဉ္စ ဒွိန္နံ ဗဒ္ဓသီမာနမေဝ အညမညံ သမ္ဘေဒအဇ္ဈောတ္ထရဏဒေါသပရိဟာရာယ သီမန္တရိကာ အနုညာတာ, တထာပိ တဒနုလောမတော ဧကံ အရညသီမံ နဒီအာဒိသီမဉ္စ နိဿိတာနံ ဧကသဘာဂါနံ ဒွိန္နံ သတ္တဗ္ဘန္တရသီမာနမ္ပိ ဥဒကုက္ခေပသီမာနမ္ပိ အညမညံ သမ္ဘေဒဇ္ဈောတ္ထရဏံ, သီမန္တရိကံ ဝိနာ အဗျဝဓာနေန ဌာနဉ္စ ဘဂဝတာ အနဘိမတမေဝါတိ ဉတွာ အဋ္ဌကထာစရိယာ ဣဓာပိ သီမန္တရိကာဝိဓာနမကံသု. ဝိသဘာဂသီမာနမ္ပိ ဟိ ဧကသီမာနိဿိတတ္တံ ဧကသဘာဂတ္တဉ္စာတိ ဒွီဟင်္ဂေဟိ သမန္နာဂမေ သတိ [Pg.334] ဧဝ သီမန္တရိကံ ဝိနာ ဌာနံ သမ္ဘေဒါယ ဟောတိ, နာသတီတိ ဒဋ္ဌဗ္ဗံ. သီမန္တရိကဝိဓာနသာမတ္ထိယေနေဝ စေတာသံ ရုက္ခာဒိသမ္ဗန္ဓောပိ ဗဒ္ဓသီမာ ဝိယ အညမညံ န ဝဋ္ဋတီတိ အယမ္ပိ နယတော ဒဿိတောဝါတိ ဂဟေတဗ္ဗံ.

For the purpose of proximity means for the sake of a sīmantarikā. More than seven abbhantaras is permissible, but less is not permissible, because the seven-abbhantara demarcation is difficult to discern. Therefore, even a single monk standing outside, without the Sangha, must stand far away, having crossed another seven abbhantaras. Otherwise, there is invalidation of the act and mingling. The same principle applies to the water-throwing boundary. Thus it will be said: “But less is not permissible” (Vin. Sangha. Aṭṭha. 167). Here, this rule of sīmantarikā should be understood as established in accordance with the sutta permitting a sīmantarikā between two bounded sīmās. For although the Blessed One, based on the origin story, permitted a sīmantarikā only between two bounded sīmās dependent on a single village and of the same kind—to prevent the faults of mingling and overlapping—nevertheless, by the same reasoning, knowing that the mingling and overlapping of two seven-abbhantara sīmās and water-throwing sīmās, even those dependent on a forest sīmā or a river sīmā, if they are of the same kind, and standing without an intervening sīmantarikā, is not approved by the Blessed One, the commentary masters prescribed the rule of sīmantarikā here as well. For even with dissimilar sīmās, when endowed with the two factors of dependence on a single sīmā and being of the same kind, standing without a sīmantarikā results in mingling; otherwise, it does not. By the very power of the sīmantarikā rule, their connection to trees and so forth is not permissible with one another, just as with bounded sīmās; this too should be understood as shown by way of principle.

၁၆၇. သဘာဝေနေဝါတိ ဣမိနာ ဂါမသီမာ ဝိယ အဗဒ္ဓသီမာတိ ဒဿေတိ. သဗ္ဗမေတ္ထ သံဃကမ္မံ ကာတုံ ဝဋ္ဋတီတိ သမာနသံဝါသာ ဧကူပေါသထာတိ ဒဿေတိ. ယေန ကေနစီတိ အန္တမသော သူကရာဒိနာ သတ္တေန. မဟောဃေန ပန ဥဏ္ဏတဋ္ဌာနတော နိန္နဋ္ဌာနေ ပတန္တေန ခတော ခုဒ္ဒကော ဝါ မဟန္တော ဝါ လက္ခဏယုတ္တော ‘‘ဇာတဿရော’’တွေဝ ဝုစ္စတိ. ဧတ္ထပိ ခုဒ္ဒကေ ဥဒကုက္ခေပကိစ္စံ နတ္ထိ. သမုဒ္ဒေ ပန သဗ္ဗတ္ထ ဥဒကုက္ခေပသီမာယမေဝ ကမ္မံ ကာတဗ္ဗံ သောဓေတုံ ဒုက္ကရတ္တာ. ပုန တတ္ထာတိ လောကဝေါဟာရသိဒ္ဓီသု ဧဝ တာသု နဒီအာဒီသု တီသု အဗဒ္ဓသီမာသု ပုန ဝဂ္ဂကမ္မပရိဟာရတ္ထံ သာသနဝေါဟာရသိဒ္ဓါယ အဗဒ္ဓသီမာယ ပရိစ္ဆေဒံ ဒဿေန္တောတိ အဓိပ္ပာယော. ပါဠိယံ (မဟာဝ. ၁၄၇) ‘‘ယံ မဇ္ဈိမဿ ပုရိသဿာ’’တိအာဒီသု ဥဒကံ ဥက္ခိပိတွာ ခိပီယတိ ဧတ္ထာတိ ဥဒကုက္ခေပေါ, ဥဒကဿ ပတနောကာသော, တသ္မာ ဥဒကုက္ခေပါ, အယဉှေတ္ထ ပဒသမ္ဗန္ဓဝသေန အတ္ထော – ပရိသပရိယန္တတော ပဋ္ဌာယ သမန္တာ ယာဝ မဇ္ဈိမဿ ပုရိသဿ ဥဒကုက္ခေပေါ ဥဒကဿ ပတနဋ္ဌာနံ, တာဝ ယံ တံ ပရိစ္ဆိန္နဋ္ဌာနံ, အယံ တတ္ထ နဒီအာဒီသု အပရာ သမာနသံဝါသာ ဥဒကုက္ခေပသီမာတိ.

167. “By its very nature”—this indicates that it is an unbounded boundary, like a village boundary. “All Sangha acts can be performed here”—this indicates that they have a common residence and a single Uposatha. “By any means”—even by an animal such as a pig. When a great flood, falling from a high place to a low place, creates a channel, whether small or large, that is endowed with the proper characteristics, it is called a “natural lake.” Here, even in a small one, the act of water-throwing is not necessary. In the ocean, however, the act must be performed everywhere within the water-throwing boundary, because it is difficult to clear. Again, “in those places”—the meaning is that in those three unbounded boundaries, such as rivers, established by worldly convention, he shows the demarcation of an unbounded boundary established by the convention of the Dispensation in order to prevent again an invalid act by an incomplete group. In the Pāḷi (Mahāvagga 147), in passages such as “of a man of middle stature,” etc., ‘water is thrown up and cast here,’ thus it is a udakukkhepa, the place where water falls. Therefore, it is a udakukkhepā (water-throwing boundary). Here, this is the meaning based on the connection of the words: starting from the edge of the assembly, all around, as far as the water-throw of a man of middle stature—that is, the place where the water falls—that defined area is another water-throwing boundary of common residence in rivers and so forth.

တဿ အန္တောတိ တဿ ဥဒကုက္ခေပပရိစ္ဆိန္နဿ ဌာနဿ အန္တော. န ကေဝလဉ္စ တဿေဝ အန္တော, တတော ဗဟိပိ, ‘‘ဧကဿ ဥဒကုက္ခေပဿ အန္တော ဌာတုံ န ဝဋ္ဋတီ’’တိ ဝစနံ ဥဒကုက္ခေပပရိစ္ဆေဒဿ ဒုဗ္ဗိဇာနတော ကမ္မကောပသင်္ကာ ဟောတီတိ[Pg.335]. တေနေဝ မာတိကာဋ္ဌကထာယံ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ‘‘ပရိစ္ဆေဒဗ္ဘန္တရေ ဟတ္ထပါသံ ဝိဇဟိတွာ ဌိတောပိ ပရိစ္ဆေဒတော ဗဟိ အညံ တတ္တကံယေဝ ပရိစ္ဆေဒံ အနတိက္ကမိတွာ ဌိတောပိ ကမ္မံ ကောပေတိ, ဣဒံ သဗ္ဗအဋ္ဌကထာသု သန္နိဋ္ဌာန’’န္တိ ဝုတ္တံ. ယံ ပနေတ္ထ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၄၇) ‘‘တဿ အန္တောဟတ္ထပါသံ ဝိဇဟိတွာ ဌိတော ကမ္မံ ကောပေတီတိ ဣမိနာ ပရိစ္ဆေဒတော ဗဟိ ယတ္ထ ကတ္ထစိ ဌိတော ကမ္မံ န ကောပေတီ’’တိ ဝတွာ မာတိကာဋ္ဌကထာဝစနမ္ပိ ပဋိက္ခိပိတွာ ‘‘နေဝ ပါဠိယံ န အဋ္ဌကထာယံ ဥပလဗ္ဘတီ’’တိအာဒိ ဗဟု ပပဉ္စိတံ, တံ န သုန္ဒရံ ဣဓ အဋ္ဌကထာဝစနေန မာတိကာဋ္ဌကထာဝစနဿ နယတော သံသန္ဒနတော သံဃဋနတော. တထာ ဟိ ဒွိန္နံ ဥဒကုက္ခေပပအစ္ဆေဒါနမန္တရာ ဝိဒတ္ထိစတုရင်္ဂုလမတ္တမ္ပိ သီမန္တရိကံ အဌပေတွာ ‘‘အညော ဥဒကုက္ခေပေါ သီမန္တရိကာယ ဌပေတဗ္ဗော, ‘‘တတော အဓိကံ ဝဋ္ဋတိ ဧဝ, ဦနကံ ပန န ဝဋ္ဋတီ’’တိ ဧဝံ ဣဓေဝ ဝုတ္တေန ဣမိနာ အဋ္ဌကထာဝစနေန သီမန္တရိကောပစာရေ ဥဒကုက္ခေပတော ဦနကေ ဌပိတေ သီမာယ သီမာသမ္ဘေဒတော ကမ္မကောပေါပိ ဝုတ္တော ဧဝ. ယဒဂ္ဂေန စ ဧဝံ ဝုတ္တော, တဒဂ္ဂေန စ တတ္ထ ဧကဘိက္ခုနော ပဝေသေပိ သတိ တဿ သီမဋ္ဌဘာဝတော ကမ္မကောပေါ ဝုတ္တော ဧဝ ဟောတိ. အဋ္ဌကထာယံ ‘‘ဦနကံ ပန န ဝဋ္ဋတီ’’တိ ကထနဉ္စေတံ ဥဒကုက္ခေပပရိစ္ဆေဒဿ ဒုဗ္ဗိဇာနန္တေနပိ သီမာသမ္ဘေဒသင်္ကာပရိဟာရတ္ထံ ဝုတ္တံ. သတ္တဗ္ဘန္တရသီမာနမန္တရာ တတ္တကပရိစ္ဆေဒေနေဝ သီမန္တရိကဝိဓာနဝစနတောပိ ဧတာသံ ဒုဗ္ဗိဇာနပရိစ္ဆေဒတာ, တတ္ထ စ ဌိတာနံ ကမ္မကောပသင်္ကာ သိဇ္ဈတိ. ကမ္မကောပသင်္ကဋ္ဌာနမ္ပိ အာစရိယာ ဒူရတော ပရိဟာရတ္ထံ ‘‘ကမ္မကောပဋ္ဌာန’’န္တိ ဝတွာဝ ဌပေသုန္တိ ဂဟေတဗ္ဗံ.

“Its interior” means the interior of that area delimited by water-throwing. And not only its interior, but also outside it; for due to the difficulty in discerning the water-throwing demarcation, the statement “it is not permissible to stand within a single water-throwing boundary” gives rise to the suspicion of invalidating the act. Therefore, in the Mātikāṭṭhakathā (Kaṅkhā. aṭṭha. nidānavaṇṇanā), it is said: “Even if one stands having left a hand’s reach within the demarcated area, or stands outside the demarcation without transgressing another demarcation of the same extent, one still invalidates the act; this is the settled conclusion in all the commentaries.” However, what is stated in the Sāratthadīpanī (Sārattha. ṭī. mahāvagga 3.147)—“by this saying, ‘one who stands having left a hand’s reach within it invalidates the act,’ it implies that one standing anywhere outside the demarcation does not invalidate the act”—and thereby rejecting the statement of the Mātikāṭṭhakathā and elaborating at length, saying, “This is not found in the Pāḷi or the commentaries,” is not commendable here, since the commentary’s statement, according to the principle, coincides with and reinforces the Mātikāṭṭhakathā’s statement. For indeed, by this statement of the commentary spoken right here—(leaving aside an interval of a mere span and four fingerbreadths between two water-throwing demarcations)—namely, “another water-throwing distance should be established for the boundary interval; more than that is indeed permissible, but less is not,” it is stated that if less than a water-throwing distance is established in the proximity of the boundary interval, the act is invalidated due to the mingling of boundaries. And since it is stated in this way, it follows that if even a single bhikkhu enters there, because he is standing on the boundary, the invalidation of the act is also stated. And this statement in the commentary, “but less is not permissible,” is said in order to avoid the suspicion of boundary mingling, even for one who finds the water-throwing demarcation difficult to discern. From the statement prescribing a boundary interval of the same extent between seven-abbhantara boundaries, the difficulty in discerning these demarcations is established, and for those standing there, the suspicion of invalidating the act is established. It should be understood that the teachers, in order to prevent it from afar, established a place of suspicion of invalidating the act, calling it a “basis for invalidating the act.”

သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၄၇) ပန – အပရိစ္ဆိန္နာယာတိ ဗဒ္ဓသီမာဝသေန အကတပရိစ္ဆေဒါယ. ယေန ကေနစိ ခဏိတွာ အကတောတိ အန္တမသော [Pg.336] တိရစ္ဆာနေနပိ ခဏိတွာ အကတော. တဿ အန္တောဟတ္ထပါသံ ဝိဇဟိတွာ ဌိတော ကမ္မံ ကောပေတီတိ ဣမိနာ ပရိစ္ဆေဒတော ဗဟိ ယတ္ထ ကတ္ထစိ ဌိတော ကမ္မံ န ကောပေတီတိ ဒီပေတိ. ယံ ပန ဝုတ္တံ မာတိကာဋ္ဌကထာယံ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ‘‘ပရိစ္ဆေဒဗ္ဘန္တရေ ဟတ္ထပါသံ ဝိဇဟိတွာ ဌိတောပိ ပရိစ္ဆေဒတော ဗဟိ အညံ တတ္တကံယေဝ ပရိစ္ဆေဒံ အနတိက္ကမိတွာ ဌိတောပိ ကမ္မံ ကောပေတိ, ဣဒံ သဗ္ဗအဋ္ဌကထာသု သန္နိဋ္ဌာန’’န္တိ. တတ္ထ အညံ တတ္တကံယေဝ ပရိစ္ဆေဒံ အနတိက္ကမိတွာ ဌိတောပိ ကမ္မံ ကောပေတီတိ ဣဒံ နေဝ ပါဠိယံ, န အဋ္ဌကထာယံ ဥပလဗ္ဘတိ, ယဒိ စေတံ ဒွိန္နံ သံဃာနံ ဝိသုံ ဥပေါသထာဒိကမ္မကရဏာဓိကာရေ ဝုတ္တတ္တာ ဥဒကုက္ခေပတော ဗဟိ အညံ ဥဒကုက္ခေပံ အနတိက္ကမိတွာ ဥပေါသထာဒိကရဏတ္ထံ ဌိတော သံဃော သီမာသမ္ဘေဒသမ္ဘဝတော ကမ္မံ ကောပေတီတိ ဣမိနာ အဓိပ္ပာယေန ဝုတ္တံ သိယာ, ဧဝမ္ပိ ယုဇ္ဇေယျ. တေနေဝ မာတိကာဋ္ဌကထာယ လီနတ္ထပ္ပကာသနိယံ (ကင်္ခါ. ဋီ. နိဒါနဝဏ္ဏနာ) ဝုတ္တံ ‘‘အညံ တတ္တကံယေဝ ပရိစ္ဆေဒန္တိ ဒုတိယံ ဥဒကုက္ခေပံ အနတိက္ကန္တောပိ ကောပေတိ. ကသ္မာ? အတ္တနော ဥဒကုက္ခေပသီမာယ ပရေသံ ဥဒကုက္ခေပသီမာယ အဇ္ဈောတ္ထဋတ္တာ သီမာသမ္ဘေဒေါ ဟောတိ, တသ္မာ ကောပေတီ’’တိ. ‘‘ဣဒံ သဗ္ဗအဋ္ဌကထာသု သန္နိဋ္ဌာန’’န္တိ စ ဣမိနာဝ အဓိပ္ပာယေန ဝုတ္တန္တိ ဂဟေတဗ္ဗံ သဗ္ဗာသုပိ အဋ္ဌကထာသု သီမာသမ္ဘေဒဿ အနိစ္ဆိတတ္တာ. တေနေဝ ဟိ ‘‘အတ္တနော စ အညေသဉ္စ ဥဒကုက္ခေပပရိစ္ဆေဒဿ အန္တရာ အညော ဥဒကုက္ခေပေါ သီမန္တရိကတ္ထာယ ဌပေတဗ္ဗော’’တိ ဝုတ္တံ. အညေ ပနေတ္ထ အညထာပိ ပပဉ္စေန္တိ, တံ န ဂဟေတဗ္ဗံ.

In the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.147), however, it is stated: “Aparicchinnāya” means not demarcated by way of a fixed boundary. “Yena kenaci khaṇitvā akato” means not dug by anyone whatsoever, not even by an animal. By the phrase “one who stands having left a hand’s reach within it invalidates the formal act,” it is shown that one standing anywhere outside the demarcation does not invalidate the formal act. As for what was said in the Mātikāṭṭhakathā (Kaṅkhā. Aṭṭha. Nidānavaṇṇanā): “One who stands having left a hand’s reach within the demarcation, or one who stands outside the demarcation without transgressing another demarcation of the same extent, invalidates the formal act; this is the settled conclusion in all commentaries.” Herein, the statement “one who stands outside the demarcation without transgressing another demarcation of the same extent invalidates the formal act” is found neither in the Pāli Canon nor in the commentaries. If this were said with the intention that, in the section on two separate Sanghas performing formal acts such as the Uposatha, a Sangha standing outside the water-throwing boundary for the purpose of performing the Uposatha, etc., without transgressing another water-throwing boundary, would invalidate the formal act due to the possibility of boundary mingling, even so it would be acceptable. For that reason, it is said in the Līnatthappakāsanī, the sub-commentary to the Mātikāṭṭhakathā (Kaṅkhā. Ṭī. Nidānavaṇṇanā): “‘Another demarcation of the same extent’ means that one invalidates it even without transgressing a second water-throwing boundary. Why? Because one’s own water-throwing boundary overlaps with the water-throwing boundary of others, a mingling of boundaries occurs; therefore, one invalidates it.” And the statement “This is the settled conclusion in all commentaries” should be understood as having been said with this very intention, as the mingling of boundaries is not desired in any of the commentaries. For this very reason, it was said: “Between one’s own and others’ water-throwing demarcations, another water-throwing should be established for the purpose of a boundary interval.” Others, however, elaborate differently on this, but that should not be accepted.

သဗ္ဗတ္ထ သံဃော နိသီဒတီတိ ဟတ္ထပါသံ အဝိဇဟိတွာ နိသီဒတိ. ဥဒကုက္ခေပသီမာယ ကမ္မံ နတ္ထီတိ ယသ္မာ သဗ္ဗောပိ နဒီပဒေသော ဘိက္ခူဟိ အဇ္ဈောတ္ထဋော, တသ္မာ သမန္တတော နဒိယာ [Pg.337] အဘာဝါ ဥဒကုက္ခေပပ္ပယောဇနံ နတ္ထိ. ဥဒကုက္ခေပပ္ပမာဏာ သီမန္တရိကာ သုဝိညေယျတရာ ဟောတိ, သီမာသမ္ဘေဒသင်္ကာ စ န သိယာတိ သာမီစိဒဿနတ္ထံ ‘‘အညော ဥဒကုက္ခေပေါ သီမန္တရိကတ္ထာယ ဌပေတဗ္ဗော’’တိ ဝုတ္တံ. ယတ္တကေန ပန သီမာသမ္ဘေဒေါ န ဟောတိ, တတ္တကံ ဌပေတုံ ဝဋ္ဋတိယေဝ. တေနေဝါဟု ပေါရာဏာ ‘‘ယတ္တကေန သီမာသမ္ဘေဒေါ န ဟောတိ, တတ္တကမ္ပိ ဌပေတုံ ဝဋ္ဋတီ’’တိ. ဦနကံ ပန န ဝဋ္ဋတီတိ ဣဒမ္ပိ ဥဒကုက္ခေပသီမာယ ပရိသဝသေန ဝဍ္ဎနတော သီမာသမ္ဘေဒသင်္ကာ သိယာတိ တန္နိဝါရဏတ္ထမေဝ ဝုတ္တန္တိ ဝုတ္တံ.

“The Sangha sits everywhere” means it sits without leaving a hand’s reach. “There is no formal act for a water-throwing boundary” means that since the entire river region is occupied by the bhikkhus, there is therefore no purpose for a water-throwing, due to the absence of a surrounding river. A boundary interval of the measure of a water-throwing becomes easier to discern, and there would be no suspicion of boundary mingling. To show what is proper, it was said, “Another water-throwing should be established for the purpose of a boundary interval.” However much is established whereby there is no boundary mingling, that much is indeed permissible to establish. Therefore the ancients said, “However much is established whereby there is no boundary mingling, that much is also permissible to establish.” As for “But a lesser amount is not permissible,” this too was said only to prevent any suspicion of boundary mingling, which might occur due to the expansion of the water-throwing boundary by way of the assembly.

ဝဇိရဗုဒ္ဓိဋီကာယမ္ပိ (ဝဇိရ. ဋီ. မဟာဝဂ္ဂ ၁၄၇) – ယံ မဇ္ဈိမဿ ပုရိသဿ သမန္တာ ဥဒကုက္ခေပါတိ ပန ဧတိဿာ နဒိယာ စတုဝဂ္ဂါဒီနံ သံဃာနံ ဝိသုံ စတုဝဂ္ဂကရဏီယာဒိကမ္မကရဏကာလေ သီမာပရိစ္ဆေဒဒဿနတ္ထံ ဝုတ္တံ တိစီဝရေန ဝိပ္ပဝါသာဝိပ္ပဝါသပရိစ္ဆေဒဒဿနတ္ထမ္ပိ သတ္တဗ္ဘန္တရသီမာယ ပရိစ္ဆေဒဒဿနံ ဝိယာတိ အာစရိယာ, တသ္မာ ဥဒကုက္ခေပပရိစ္ဆေဒါဘာဝေပိ အန္တောနဒိယံ ကမ္မံ ကာတုံ ဝဋ္ဋတီတိ သိဒ္ဓံ. အယံ ပန ဝိသေသော – တတ္ထ နာဝါဂတော စေ, နာဝါယံ ဝုတ္တနယေန, သတ္ထဂတော စေ, သတ္ထေ ဝုတ္တနယေန. သော စေ အတိရေကစာတုမာသနိဝုတ္ထော စေ, ဂါမေ ဝုတ္တနယေန တိစီဝရာဝိပ္ပဝါသော ဝေဒိတဗ္ဗော. တတ္ထာပိ အယံ ဝိသေသော – သစေ သတ္ထော ဥဒကုက္ခေပဿ အန္တော ဟောတိ, ဥဒကုက္ခေပသီမာ ပမာဏန္တိ ဧကေ. သတ္ထောဝ ပမာဏန္တိ အာစရိယာ. သစေ ပနေတ္ထ ဗဟူ ဘိက္ခူတိအာဒိမှိ ကေစိ အဓိဋ္ဌာနုပေါသထံ, ကေစိ ဂဏုပေါသထံ, ကေစိ သံဃုပေါသထန္တိ ဝတ္တုကာမတာယ ‘‘ဗဟူ သံဃာ’’တိ အဝတွာ ‘‘ဘိက္ခူ’’တိ ဝုတ္တံ. ဦနကံ ပန န ဝဋ္ဋတီတိ ဧတ္ထ သီမာသမ္ဘေဒသမ္ဘဝတောတိ ဥပတိဿတ္ထေရော. ဌပေန္တေ ဟိ ဦနကံ န ဌပေတဗ္ဗံ, ‘‘အဋ္ဌပေတုမ္ပိ ဝဋ္ဋတိ ဧဝါ’’တိ ဝုတ္တန္တိ ဝုတ္တံ.

In the Vajirabuddhiṭīkā (Vajira. Ṭī. Mahāvagga 147) as well: The statement “the water-throwing all around a man of average height” is said to show the boundary demarcation on this river for Sanghas of four, etc., at the time of performing separate formal acts requiring a quorum of four, etc. The teachers say it is also to show the demarcation of separation and non-separation from the three robes, just as the demarcation of the seven-abbhantara boundary is shown. Therefore, it is established that even in the absence of a water-throwing demarcation, it is permissible to perform a formal act within the river. There is, however, this distinction: if one arrives by boat, the method stated for a boat applies; if by caravan, the method stated for a caravan applies. If one has resided for more than four months, the non-separation from the three robes should be understood according to the method stated for a village. Therein, there is also this distinction: if the caravan is within the water-throwing boundary, some say the water-throwing boundary is the measure. The teachers say the caravan itself is the measure. Further, in the phrase “if there are many bhikkhus here,” etc., the word “bhikkhus” is used instead of “Sanghas” because of the wish to speak of some performing an individual Uposatha, some a group Uposatha, and some a Sangha Uposatha. Regarding “But a lesser amount is not permissible,” here the Elder Upatissa says this is because of the possibility of boundary mingling. For when establishing it, a lesser amount should not be established; it is said, “It is permissible even not to establish it at all”—thus it is stated.

တန္တိ [Pg.338] သီမံ. သီဃမေဝ အတိက္ကမတီတိ ဣမိနာ တံ အနတိက္ကမိတွာ အန္တော ဧဝ ပရိဝတ္တမာနာယ ကာတုံ ဝဋ္ဋတီတိ ဒဿေတိ. ဧတဒတ္ထမေဝ ဟိ ဝါလိကာဒီဟိ သီမာပရိစ္ဆိန္ဒနံ, ဣတရထာ ဗဟိ ပရိဝတ္တာ နု ခေါ, နော ဝါတိ ကမ္မကောပသင်္ကာ ဘဝေယျာတိ. အညိဿာ အနုဿာဝနာတိ ကေဝလာယ နဒီသီမာယ အနုဿာဝနာ. အန္တောနဒိယံ ဇာတရုက္ခေ ဝါတိ ဥဒကုက္ခေပပရိစ္ဆေဒဿ ဗဟိ ဌိတေ ရုက္ခေ ဝါ. ဗဟိနဒီတီရမေဝ ဟိ ဝိသဘာဂသီမတ္တာ အဗန္ဓိတဗ္ဗဋ္ဌာနံ, န အန္တောနဒီ နိဿယတ္တေန သဘာဂတ္တာ. တေနေဝ ‘‘ဗဟိနဒီတီရေ ဝိဟာရသီမာယ ဝါ’’တိအာဒိနာ တီရမေဝ အဗန္ဓိတဗ္ဗဋ္ဌာနတ္တေန ဒဿိတံ, န ပန နဒီ. ဇာတရုက္ခေပိ ဌိတေဟီတိ ဣဒံ အန္တောဥဒကုက္ခေပဋ္ဌံ သန္ဓာယ ဝုတ္တံ. န ဟိ ဗဟိဥဒကုက္ခေပေ ဘိက္ခူနံ ဌာတုံ ဝဋ္ဋတိ.

A thread boundary. By the phrase “it transgresses quickly,” it is shown that it is permissible to perform the act by turning around within it without transgressing it. For this very purpose, the boundary is demarcated with sand and the like; otherwise, a suspicion might arise that the formal act is invalidated, wondering, “Have they turned around outside or not?” “The announcement for another” means the announcement for a river boundary alone. “Inside the river or at a tree that has grown there” means at a tree standing outside the water-throwing demarcation. For the riverbank outside the river is indeed the place not to be bound, due to its being a dissimilar boundary, not the inside of the river, due to its being similar in terms of its support. For that reason, by the phrase “at the riverbank outside the river or at the monastery boundary,” etc., the riverbank itself is shown as the place not to be bound, not the river. The phrase “by those standing even at a tree that has grown there” is said with reference to a place within the water-throwing boundary. For it is not permissible for bhikkhus to stand outside the water-throwing boundary.

ရုက္ခဿာတိ တဿေဝ အန္တောဥဒကုက္ခေပဋ္ဌဿ ရုက္ခဿ. သီမံ ဝါ သောဓေတွာတိ ယထာဝုတ္တံ ဝိဟာရေ ဗဒ္ဓသီမံ ဂါမသီမဉ္စ တတ္ထ ဌိတဘိက္ခူနံ ဟတ္ထပါသာနယနဗဟိသီမကရဏဝသေနေဝ သောဓေတွာ. ယထာ စ ဥဒကုက္ခေပသီမာယံ ကမ္မံ ကရောန္တေဟိ, ဧဝံ ဗဒ္ဓသီမာယံ ဝါ ဂါမသီမာယံ ဝါ ကမ္မံ ကရောန္တေဟိပိ ဥဒကုက္ခေပသီမဋ္ဌေ သောဓေတွာဝ ကာတဗ္ဗံ. ဧတေနေဝ သတ္တဗ္ဘန္တရအရညသီမာဟိပိ သဒ္ဓိံ ဥဒကုက္ခေပသီမာယ, ဣမာယ စ သဒ္ဓိံ တာသံ ရုက္ခာဒိသမ္ဗန္ဓဒေါသောပိ နယတော ဒဿိတောဝ ဟောတိ. ဣမိနာဝ နယေန သတ္တဗ္ဘန္တရသီမာယ ဗဒ္ဓသီမဂါမသီမာဟိပိ သဒ္ဓိံ, ဧတာသဉ္စ သတ္တဗ္ဘန္တရသီမာယ သဒ္ဓိံ သမ္ဗန္ဓဒေါသော ဉာတဗ္ဗော. အဋ္ဌကထာယံ ပနေတံ သဗ္ဗံ ဝုတ္တနယတောဝ သက္ကာ ဝိညာတုန္တိ အညမညာသန္နာနမေဝေတ္ထ ဒဿိတံ.

“Of the tree” means of that very tree standing within the water-throwing boundary. “Or having cleared the boundary” means having cleared the fixed boundary in a monastery as stated, and the village boundary, by way of making an outer boundary by removing the hand’s reach of the bhikkhus standing there. And just as those performing a formal act within a water-throwing boundary must do, so too must those performing a formal act within a fixed boundary or a village boundary do so only after clearing those standing within the water-throwing boundary. By this very method, the fault of association with trees, etc., of the water-throwing boundary with the wilderness boundaries of seven abbhantaras, and of those with this, is also shown by implication. In the same way, the fault of association of the seven-abbhantara boundary with the fixed and village boundaries, and of these with the seven-abbhantara boundary, should be understood. In the commentary, however, all this can be understood according to the method stated, and only the mutual proximity of these is shown here.

တတြိဒံ သုတ္တာနုလောမတော နယဂ္ဂဟဏမုခံ – ယထာ ဟိ ဗဒ္ဓသီမာယံ သမ္မတာ ဗဒ္ဓသီမာ ဝိပတ္တိသီမာ ဟောတီတိ တာသံ အညမညံ ရုက္ခာဒိသမ္ဗန္ဓော န ဝဋ္ဋတိ, ဧဝံ နဒီအာဒီသု သမ္မတာပိ ဗဒ္ဓသီမာ ဝိပတ္တိသီမာဝ ဟောတီတိ တာဟိပိ သဒ္ဓိံ တဿာ ရုက္ခာဒိသမ္ဗန္ဓော [Pg.339] န ဝဋ္ဋတီတိ သိဇ္ဈတိ. ဣမိနာ နယေန သတ္တဗ္ဘန္တရသီမာယ ဂါမနဒီအာဒီဟိ သဒ္ဓိံ, ဥဒကုက္ခေပသီမာယ စ အရညာဒီဟိ သဒ္ဓိံ ရုက္ခာဒိသမ္ဗန္ဓဿနဝဋ္ဋနကဘာဝေါ ဉာတဗ္ဗော, ဧဝမေတာ ဘဂဝတာ အနုညာတာ ဗဒ္ဓသီမသတ္တဗ္ဘန္တရဥဒကုက္ခေပသီမာ အညမညဉ္စေဝ အတ္တနော နိဿယဝိရဟိတာဟိ ဣတရီတရာသံ နိဿယသီမာဟိ စ ရုက္ခာဒိသမ္ဗန္ဓေ သတိ သမ္ဘေဒဒေါသမာပဇ္ဇတီတိ သုတ္တာနုလောမနယော ဉာတဗ္ဗောဝ.

Herein is the introduction to the method according to the Suttas: Just as a fixed boundary, when established within another fixed boundary, becomes an invalid boundary, and thus their mutual connection by trees and so forth is not permissible, so too, a fixed boundary established in rivers and so forth becomes an invalid boundary, and thus its connection with them by means of trees and so forth is not permissible; this is established. By this method, it should be understood that the connection by trees and so forth is not permissible for a seven-abbhantara boundary with a village, river, and so on, nor for a water-tossing boundary with a forest and so on. Thus, these fixed boundaries, seven-abbhantara boundaries, and water-tossing boundaries, permitted by the Blessed One, incur the fault of being mixed if there is a connection by trees and so forth with one another, or with other boundaries that are devoid of their own support, or with the respective supporting boundaries of one another. This is how the method conforming to the Suttas should be understood.

အတ္တနော အတ္တနော ပန နိဿယဘူတဂါမာဒီဟိ သဒ္ဓိံ ဗဒ္ဓသီမာဒီနံ တိဿန္နံ ဥပ္ပတ္တိကာလေ ဘဂဝတာ အနုညာတဿ သမ္ဘေဒဇ္ဈောတ္ထရဏဿ အနုလောမနတော ရုက္ခာဒိသမ္ဗန္ဓောပိ အနုညာတောဝ ဟောတီတိ ဒဋ္ဌဗ္ဗံ. ယဒိ ဧဝံ ဥဒကုက္ခေပဗဒ္ဓသီမာဒီနံ အန္တရာ ကသ္မာ သီမန္တရိကာ န ဝိဟိတာတိ? နိဿယဘေဒသဘာဝဘေဒေဟိ သယမေဝ ဘိန္နတ္တာ. ဧကနိဿယဧကသဘာဝါနမေဝ ဟိ သီမန္တရိကာယ ဝိနာသံ ကရောတီတိ ဝုတ္တောဝါယမတ္ထော. ဧတေနေဝ နဒီနိမိတ္တံ ကတွာ ဗဒ္ဓါယ သီမာယ သံဃေ ကမ္မံ ကရောန္တေ နဒိယမ္ပိ ယာဝ ဂါမက္ခေတ္တံ အာဟစ္စ ဌိတာယ ဥဒကုက္ခေပသီမာယ အညေသံ ကမ္မံ ကာတုံ ဝဋ္ဋတီတိ သိဒ္ဓံ ဟောတိ. ယာ ပနေတာ လောကဝေါဟာရသိဒ္ဓါ ဂါမာရညနဒီသမုဒ္ဒဇာတဿရသီမာ ပဉ္စ, တာ အညမညံ ရုက္ခာဒိသမ္ဗန္ဓေပိ သမ္ဘေဒဒေါသံ နာပဇ္ဇတိ တထာ လောကဝေါဟာရာဘာဝတော. န ဟိ ဂါမာဒယော ဂါမန္တရာဒီဟိ နဒီအာဒီဟိ စ ရုက္ခာဒိသမ္ဗန္ဓမတ္တေန သမ္ဘိန္နာတိ လောကေ ဝေါဟရန္တိ. လောကဝေါဟာရသိဒ္ဓါနဉ္စ လောကဝေါဟာရတောဝ သမ္ဘေဒေါ ဝါ အသမ္ဘေဒေါ ဝါ ဂဟေတဗ္ဗော, န အညထာ. တေနေဝ အဋ္ဌကထာယံ တာသံ အညမညံ ကတ္ထစိပိ သမ္ဘေဒနယော န ဒဿိတော, သာသနဝေါဟာရသိဒ္ဓေါ ဧဝ ဒဿိတောတိ.

However, it should be understood that a connection by trees and so forth is also permitted for these three types of boundaries—such as fixed boundaries—with their respective supporting villages and so on, in accordance with the mixing and overlapping permitted by the Blessed One at the time of their establishment. If this is so, why is an intermediate boundary not prescribed between a water-tossing boundary, a fixed boundary, and so on? Because they are distinct in themselves due to differences in their support and differences in their nature. For this meaning has been stated: an intermediate boundary causes the invalidation only of those that have a single support and a single nature. By this same reasoning, it is established that when the Sangha performs an act within a boundary fixed with a river as its marker, it is also permissible for others to perform an act in the river up to the village fields where the water-tossing boundary stands. Furthermore, the five types of boundaries established by worldly convention—village, wilderness, river, sea, and natural lake—do not incur the fault of being mixed even if connected by trees and so forth, due to the absence of such a worldly convention. For people in the world do not consider villages and so on to be mixed with other villages and so on, or with rivers and so on, merely by their connection to trees and so forth. For boundaries established by worldly convention, whether they are mixed or unmixed must be determined according to worldly usage itself, and not otherwise. Therefore, the commentaries do not present any method of mixing between them anywhere, showing only what is established by the conventions of the Dispensation.

ဧတ္ထ ပန ဗဒ္ဓသီမာယ တာဝ ‘‘ဟေဋ္ဌာ ပထဝီသန္ဓာရကံ ဥဒကံ ပရိယန္တံ ကတွာ သီမာ ဂတာ ဟောတီ’’တိအာဒိနာ အဓောဘာဂပရိစ္ဆေဒေါ [Pg.340] အဋ္ဌကထာယံ သဗ္ဗထာ ဒဿိတော, ဂါမသီမာဒီနံ ပန န ဒဿိတော. ကထမယံ ဇာနိတဗ္ဗောတိ? ကေစိ တာဝေတ္ထ ‘‘ဂါမသီမာဒယောပိ ဗဒ္ဓသီမာ ဝိယ ပထဝီသန္ဓာရကံ ဥဒကံ အာဟစ္စ တိဋ္ဌတီ’’တိ ဝဒန္တိ.

Here, regarding the fixed boundary, the delimitation of its lower part is fully shown in the commentary with such phrases as, 'The boundary extends downward, making the water that supports the earth its limit.' For village boundaries and so on, however, it is not shown. How should this be understood? Some say in this regard, 'Village boundaries and so on, like fixed boundaries, also extend downward until they reach the water that supports the earth.'

ကေစိ ပန တံ ပဋိက္ခိပိတွာ ‘‘နဒီသမုဒ္ဒဇာတဿရသီမာ, တာဝ တန္နိဿိတဥဒကုက္ခေပသီမာ စ ပထဝိယာ ဥပရိတလေ ဟေဋ္ဌာ စ ဥဒကေန အဇ္ဈောတ္ထရဏပ္ပဒေသေ ဧဝ တိဋ္ဌန္တိ, န တတော ဟေဋ္ဌာ ဥဒကဿ အဇ္ဈောတ္ထရဏာဘာဝါ. သစေ ပန ဥဒကောဃာဒိနာ ယောဇနပ္ပမာဏမ္ပိ နိန္နဋ္ဌာနံ ဟောတိ, နဒီသီမာဒယောဝ ဟောန္တိ, န တတော ဟေဋ္ဌာ. တသ္မာ နဒီအာဒီနံ ဟေဋ္ဌာ ဗဟိတီရမုခေန ဥမင်္ဂေန, ဣဒ္ဓိယာ ဝါ ပဝိဋ္ဌော ဘိက္ခု နဒိယံ ဌိတာနံ ကမ္မံ န ကောပေတိ, သော ပန အာသန္နဂါမေ ဘိက္ခူနံ ကမ္မံ ကောပေတိ. သစေ ပန သော ဥဘိန္နံ တီရဂါမာနံ မဇ္ဈေ နိသိန္နော ဟောတိ, ဥဘယဂါမဋ္ဌာနံ ကမ္မံ ကောပေတိ. သစေ ပန တီရံ ဂါမက္ခေတ္တံ န ဟောတိ, အဂါမကာရညမေဝ. တတ္ထ ပန တီရဒွယေပိ သတ္တဗ္ဘန္တရသီမံ ဝိနာ ကေဝလာယ ခုဒ္ဒကာရညသီမာယမေဝ ကမ္မံ ကောပေတိ. သစေ သတ္တဗ္ဘန္တရသီမာယ ကရောန္တိ, တဒါ ယဒိ တေသံ သတ္တဗ္ဘန္တရသီမာယ ပရိစ္ဆေဒေါ ဧတဿ နိသိန္နောကာသဿ ပရတော ဧကံ သတ္တဗ္ဘန္တရံ အတိက္ကမိတွာ ဌိတော န ကမ္မကောပေါ. နော စေ, ကမ္မကောပေါ. ဂါမသီမာယံ ပန အန္တောဥမင်္ဂေ ဝါ ဗိလေ ဝါ ခဏိတွာ ဝါ ယတ္ထ ပဝိသိတုံ သက္ကာ, ယတ္ထ ဝါ သုဝဏ္ဏမဏိအာဒိံ ခဏိတွာ ဂဏှန္တိ, ဂဟေတုံ သက္ကာတိ ဝါ သမ္ဘာဝနာ ဟောတိ, တတ္တကံ ဟေဋ္ဌာပိ ဂါမသီမာ, တတ္ထ ဣဒ္ဓိယာ အန္တော နိသိန္နောပိ ကမ္မံ ကောပေတိ. ယတ္ထ ပန ပကတိမနုဿာနံ ပဝေသသမ္ဘာဝနာပိ နတ္ထိ, တံ သဗ္ဗံ ယာဝ ပထဝီသန္ဓာရကဥဒကာ အရညသီမာဝ, န ဂါမသီမာ. အရညသီမာယမ္ပိ ဧသေဝ နယော. တတ္ထပိ ဟိ ယတ္တကေ ပဒေသေ ပဝေသသမ္ဘာဝနာ, တတ္တကမေဝ ဥပရိတလေ အရညသီမာ ပဝတ္တတိ. တတော ပန ဟေဋ္ဌာ န အရညသီမာ တတ္ထ ဥပရိတလေန [Pg.341] သဟ ဧကာရညဝေါဟာရာဘာဝတော. န ဟိ တတ္ထ ပဝိဋ္ဌံ အရညံ ပဝိဋ္ဌောတိ ဝေါဟရန္တိ, တသ္မာ တတြဋ္ဌော ဥပရိ အရညဋ္ဌာနံ ကမ္မံ န ကောပေတိ ဥမင်္ဂနဒိယံ ဌိတော ဝိယ ဥပရိနဒိယံ ဌိတာနံ. ဧကသ္မိဉှိ စက္ကဝါဠေ ဂါမနဒီသမုဒ္ဒဇာတဿရေ မုဉ္စိတွာ တဒဝသေသံ အမနုဿာဝါသံ ဒေဝဗြဟ္မလောကံ ဥပါဒါယ သဗ္ဗံ အရညမေဝ. ‘ဂါမာ ဝါ အရညာ ဝါ’တိ ဝုတ္တတ္တာ ဟိ နဒီသမုဒ္ဒဇာတဿရာဒိပိ အရညမေဝ. ဣဓ ပန နဒီအာဒီနံ ဝိသုံ သီမာဘာဝေန ဂဟိတတ္တာ တဒဝသေသမေဝ အရညံ ဂဟေတဗ္ဗံ. တတ္ထ စ ယတ္တကေ ပဒေသေ ဧကံ အရညန္တိ ဝေါဟရန္တိ, အယမေကာ အရညသီမာ. ဣန္ဒပုရဉှိ သဗ္ဗံ ဧကာရညသီမာ, တထာ အသုရယက္ခပုရာဒိ. အာကာသဋ္ဌဒေဝဗြဟ္မဝိမာနာနိ ပန သမန္တာ အာကာသပရိစ္ဆိန္နာနိ ပစ္စေကံ အရညသီမာ သမုဒ္ဒမဇ္ဈေ ပဗ္ဗတဒီပကာ ဝိယ. တတ္ထ သဗ္ဗတ္ထ သတ္တဗ္ဘန္တရသီမာယံ, အရညသီမာယမေဝ ဝါ ကမ္မံ ကာတဗ္ဗံ, တသ္မာ ဣဓာပိ ဥပရိအရညတလေန သဒ္ဓိံ ဟေဋ္ဌာပထဝိယာ ဧကာရညဝေါဟာရာဘာဝါ ဝိသုံ အရညသီမာတိ ဂဟေတဗ္ဗံ. တေနေဝေတ္ထ ဂါမနဒီအာဒိသီမာကထာယ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၃၈) ‘ဣဒ္ဓိမာ ဘိက္ခု ဟေဋ္ဌာပထဝိတလေ ဌိတော ကမ္မံ ကောပေတီ’တိ ဗဒ္ဓသီမာယံ ဒဿိတနယော န ဒဿိတော’’တိ ဝဒန္တိ.

Others, however, reject that and say: 'Boundaries of rivers, oceans, and natural lakes, as well as the water-tossing boundary dependent on them, exist only on the surface of the earth and below in the area saturated by water, not further below that, due to the absence of water saturation. If, however, there is a low-lying place even a league deep due to a flood or the like, it is still a river boundary and so on, but not below that. Therefore, a monk who enters below a river or the like through a tunnel with an opening outside the bank, or by means of psychic power, does not invalidate the formal act of those standing in the river. That monk, however, does invalidate the formal act of the monks in a nearby village. If he sits in the middle between two villages on opposite banks, he invalidates the formal acts of those in both villages. But if a bank is not village territory but is merely a non-village wilderness, then on both banks he invalidates a formal act only within a mere small wilderness boundary, apart from a seven-abbhantara boundary. If they perform the act within a seven-abbhantara boundary, then if the limit of that seven-abbhantara boundary extends beyond the place where he is sitting by one seven-abbhantara measure, there is no invalidation of the act. If not, there is invalidation. In the case of a village boundary, however, wherever one can enter—whether through a tunnel, a pit, or by digging—or wherever one can retrieve things like gold or gems by digging, or where there is a possibility of retrieval, the village boundary extends that far below as well. There, even a monk sitting inside by means of psychic power invalidates the formal act. But where there is no possibility of ordinary humans entering, all such places down to the water that supports the earth are a wilderness boundary, not a village boundary. This same principle applies to a wilderness boundary. For there too, the wilderness boundary on the surface extends only as far as there is a possibility of entry. Below that, it is not a wilderness boundary, because there is no unified designation of 'wilderness' for the area on the surface and the area below. For people do not say that one who has entered such a place below has 'entered the wilderness.' Therefore, one who is situated there does not invalidate the formal act of those in the wilderness above, just as one situated in a tunnel under a river does not invalidate the act of those in the river above. Indeed, in a single world-system, excluding villages, rivers, oceans, and natural lakes, all the rest—including the abodes of non-humans, devas, and brahmās—is wilderness. For since it is said, 'whether in a village or in a wilderness,' rivers, oceans, natural lakes, and so on are also wilderness. Here, however, since rivers and so on are taken as separate boundaries, only what remains should be taken as wilderness. And in that area, whatever region is designated as 'one wilderness' is a single wilderness boundary. For instance, all of Indapura is one wilderness boundary, as are the cities of asuras, yakkhas, and so on. The celestial and brahmic mansions situated in the sky, however, being delimited on all sides by space, are each a separate wilderness boundary, like mountainous islands in the middle of the ocean. In all those cases, a formal act should be performed either within a seven-abbhantara boundary or within a wilderness boundary alone. Therefore, here too, since there is no unified designation of 'wilderness' between the wilderness on the surface and the earth below, it should be taken as a separate wilderness. For this reason, here in the commentary's discussion of the boundaries of villages, rivers, and so on (Mahāva. Aṭṭha. 138), the principle shown for a fixed boundary—that 'a monk with psychic power standing below the surface of the earth invalidates the act'—is not shown for these other boundaries.' Thus they say.

ဣဒဉ္စေတာသံ ဂါမသီမာဒီနံ ဟေဋ္ဌာပမာဏဒဿနံ သုတ္တာဒိဝိရောဓာဘာဝါ ယုတ္တံ ဝိယ ဒိဿတိ, ဝီမံသိတွာ ဂဟေတဗ္ဗံ. ဧဝံ ဂဟဏေ စ ဂါမသီမာယံ သမ္မတာ ဗဒ္ဓသီမာ ဥပရိဂါမသီမံ, ဟေဋ္ဌာ ဥဒကပရိယန္တံ အရညသီမဉ္စ အဝတ္ထရတီတိ တဿာ အရညသီမာပိ ခေတ္တန္တိ သိဇ္ဈတိ. ဘဂဝတာ စ ‘‘သဗ္ဗာ, ဘိက္ခဝေ, နဒီ အသီမာ’’တိအာဒိနာ (မဟာဝ. ၁၄၇) နဒီသမုဒ္ဒဇာတဿရာ ဗဒ္ဓသီမာယ အခေတ္တဘာဝေန ဝုတ္တာ, န ပန အရညံ, တသ္မာ အရညမ္ပိ ဗဒ္ဓသီမာယ ခေတ္တမေဝါတိ ဂဟေတဗ္ဗံ. ယဒိ ဧဝံ ကသ္မာ [Pg.342] တတ္ထ သာ န ဗဇ္ဈတီတိ? ပယောဇနာဘာဝါ. သီမာပေက္ခာနန္တရမေဝ ဟိ သတ္တဗ္ဘန္တရသီမာယ သမ္ဘဝတော, တဿာ စ ဥပရိ သမ္မတာယ ဗဒ္ဓသီမာယ သမ္ဘေဒဇ္ဈောတ္ထရဏာနုလောမတော ဝိပတ္တိသီမာ ဧဝ သိယာ. ဂါမက္ခေတ္တေ ပန ဌတွာ အဂါမကာရညေကဒေသမ္ပိ အန္တောကရိတွာ သမ္မတာ ကိဉ္စာပိ သုသမ္မတာ အဂါမကာရညေ ဘဂဝတာ ဝိဟိတာယ သတ္တဗ္ဘန္တရသီမာယပိ အနိဝတ္တနတော, တတ္ထ ပန ကမ္မံ ကာတုံ ပဝိဋ္ဌာနမ္ပိ တတော ဗဟိ ကေဝလာရညေ ကရောန္တာနမ္ပိ အန္တရာ တီဏိ သတ္တဗ္ဘန္တရာနိ ဌပေတဗ္ဗာနိ. အညထာ ဝိပတ္တိ ဧဝ သိယာတိ သဗ္ဗထာ နိရတ္ထကမေဝ အဂါမကေ အရညေ ဗဒ္ဓသီမာကရဏန္တိ ဝေဒိတဗ္ဗံ.

This consideration of the lower boundary of village limits and so forth seems appropriate, as there is no contradiction with the suttas and so forth; however, it should be examined and accepted. If accepted in this way, the established fixed boundary within the village limit would extend above to the village boundary, below to the water's edge, and also encompass the forest boundary. Thus, it is established that its forest boundary is also a field. The Blessed One has stated, "Monks, all rivers are without boundaries," and so forth (Mahāvagga 147), indicating that rivers, seas, and natural lakes are spoken of as not being fields for a fixed boundary. However, the forest is not mentioned; therefore, the forest should indeed be regarded as a field for a fixed boundary. If this is so, why is a boundary not established there? Because there is no purpose. For, immediately after the consideration of a boundary, a seven-abbhantara boundary is possible, and due to the consequence of mixing and overlapping with a fixed boundary established over it, it would only be a defective boundary. However, when standing in the village-field, even if a portion of the uninhabited forest is included and established—although it may be well-established—since the seven-abbhantara boundary prescribed by the Blessed One in an uninhabited forest is not revoked, three seven-abbhantara intervals must be established between those who have entered there to perform a formal act and those performing one outside of that in the mere forest. Otherwise, a defect would surely result. Thus, it should be understood that establishing a fixed boundary in an uninhabited forest is entirely pointless.

အန္တောနဒိယံ ပဝိဋ္ဌသာခါယာတိ နဒိယာ ပထဝီတလံ အာဟစ္စ ဌိတာယ သာခါယပိ, ပဂေဝ အနာဟစ္စ ဌိတာယ. ပါရောဟေပိ ဧသေဝ နယော. ဧတေန သဘာဂနဒီသီမံ ဖုသိတွာ ဌိတေန ဝိသဘာဂသီမာသမ္ဗန္ဓသာခါဒိနာ ဥဒကုက္ခေပသီမာယ သမ္ဗန္ဓော န ဝဋ္ဋတီတိ ဒဿေတိ. ဧတေနေဝ မဟာသီမံ ဂါမသီမဉ္စ ဖုသိတွာ ဌိတေန သာခါဒိနာ မာဠကသီမာယ သမ္ဗန္ဓော န ဝဋ္ဋတီတိ ဉာပိတောတိ ဒဋ္ဌဗ္ဗော. အန္တောနဒိယံယေဝါတိ သေတုပါဒါနံ တီရဋ္ဌိတတ္တံ နိဝတ္တေတိ. တေန ဥဒကုက္ခေပပရိစ္ဆေဒတော ဗဟိနဒိယံ ပတိဋ္ဌိတတ္တေပိ သမ္ဘေဒါဘာဝံ ဒဿေတိ. တေနာဟ ‘‘ဗဟိတီရေ ပတိဋ္ဌိတာ’’တိအာဒိ. ယဒိ ဟိ ဥဒကုက္ခေပတော ဗဟိ အန္တောနဒိယမ္ပိ ပတိဋ္ဌိတတ္တေ သမ္ဘေဒေါ ဘဝေယျ, တမ္ပိ ပဋိက္ခိပိတဗ္ဗံ ဘဝေယျ ကမ္မကောပဿ သမာနတ္တာ, န စ ပဋိက္ခိတ္တံ, တသ္မာ သဗ္ဗတ္ထ အတ္တနော နိဿယသီမာယ သမ္ဘေဒဒေါသော နတ္ထေဝါတိ ဂဟေတဗ္ဗံ.

Regarding "the branch that has entered the river": this refers even to a branch that touches the riverbed and remains there, all the more so to one that does not touch it. The same principle applies to shoots. By this, it is shown that when a branch, etc., touching the boundary of a river of the same kind remains there, connection with the water-throwing boundary of a dissimilar boundary is not valid. Similarly, it should be understood that when a branch, etc., touching the great boundary or village boundary remains there, connection with the māḷaka boundary is not valid. The phrase "only within the river" excludes the mention of a bridge and being on the bank. Thus, it indicates there is no mixing even if it is established outside the river beyond the limit of water-throwing. Therefore, it is said, "established on the outer bank," and so forth. For if mixing were to occur when established even within the river but outside the water-throwing limit, that too would have to be rejected because the invalidation of the formal act would be the same. But since it is not rejected, it should be understood that in all cases, there is indeed no fault of mixing with one's own dependent boundary.

အာဝရဏေန ဝါတိ ဒါရုအာဒီနိ ခဏိတွာ ဥဒကနိဝါရဏေန. ကောဋ္ဋကဗန္ဓနေန ဝါတိ မတ္တိကာဒီဟိ ပူရေတွာ ကတသေတုဗန္ဓနေန ဝါ, ဥဘယေနာပိ အာဝရဏမေဝ ဒဿေတိ. ‘‘နဒိံ ဝိနာသေတွာ’’တိ ဝုတ္တမေဝတ္ထံ ဝိဘာဝေတိ ‘‘ဟေဋ္ဌာ ပါဠိ [Pg.343] ဗဒ္ဓါ’’တိ, ဟေဋ္ဌာ နဒိံ အာဝရိတွာ ပါဠိ ဗဒ္ဓါတိ အတ္ထော. ဆဍ္ဍိတောဒကန္တိ အတိရိတ္တောဒကံ. နဒိံ ဩတရိတွာ သန္ဒနဋ္ဌာနတောတိ ဣမိနာ တဠာကနဒီနံ အန္တရာ ပဝတ္တနဋ္ဌာနေ န ဝဋ္ဋတီတိ ဒဿေတိ. ဥပ္ပတိတွာတိ တီရာဒိဘိန္ဒနဝသေန ဝိပုလာ ဟုတွာ. ဝိဟာရသီမန္တိ ဗဒ္ဓသီမံ.

Regarding "by means of a barrier": this refers to preventing water by driving in wood and so forth. Regarding "by means of a dam": this refers to constructing a dam by filling with clay and so forth, or by constructing a bridge; both indicate a barrier. The phrase "having destroyed the river" clarifies the meaning of what was said, "a barrier is built below," meaning that a barrier is constructed below, having obstructed the river. "Discarded water" means excess water. Regarding "having descended into the river, from the place of flowing": by this, it shows that it is not allowable in the place of passage between lakes and rivers. Regarding "having surged": this means becoming extensive by way of breaking through the bank and so forth. "Monastery boundary" means a fixed boundary.

အဂမနပထေတိ တဒဟေဝ ဂန္တွာ နိဝတ္တိတုံ အသက္ကုဏေယျေ. အရညသီမာသင်္ချမေဝ ဂစ္ဆတီတိ လောကဝေါဟာရသိဒ္ဓံ အဂါမကာရညသီမံ သန္ဓာယ ဝဒတိ. တတ္ထာတိ ပကတိယာ မစ္ဆဗန္ဓာနံ ဂမနပထေသု ဒီပကေသု.

Regarding "on a path of no return": this refers to a place where it would be impossible to go and return on the same day. Regarding "it goes only as far as the wilderness boundary": this is said with reference to the boundary of the uninhabited wilderness, which is established by common usage. Regarding "there": this refers to those islands on the paths regularly traveled by fishermen.

တံ ဌာနန္တိ တေသံ အာဝါဋာဒီနံ ကတဋ္ဌာနမေဝ, န အကတန္တိ အတ္ထော. လောဏီတိ သမုဒ္ဒေါဒကဿ ဥပ္ပတ္တိဝေဂနိန္နော မာတိကာကာရေန ပဝတ္တနကော.

Regarding "that place": this means the established location of those pits and so forth, not an unestablished one; this is the meaning. Regarding "Loṇī": this means a low-lying area where seawater flows in the manner of a channel due to the force of its welling up.

သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၄၇) ပန – ဂစ္ဆန္တိယာ ပန နာဝါယ ကာတုံ န ဝဋ္ဋတီတိ ဧတ္ထ ဥဒကုက္ခေပမနတိက္ကမိတွာ ပရိဝတ္တမာနာယ ကာတုံ ဝဋ္ဋတီတိ ဝေဒိတဗ္ဗံ. သီမံ ဝါ သောဓေတွာတိ ဧတ္ထ သီမာသောဓနံ နာမ ဂါမသီမာဒီသု ဌိတာနံ ဟတ္ထပါသာနယနာဒိ. ‘‘နဒိံ ဝိနာသေတွာ တဠာကံ ကရောန္တီ’’တိ ဝုတ္တမေဝတ္ထံ ဝိဘာဝေတိ ‘‘ဟေဋ္ဌာ ပါဠိ ဗဒ္ဓါ’’တိ, ဟေဋ္ဌာ နဒိံ အာဝရိတွာ ပါဠိ ဗဒ္ဓါတိ အတ္ထော. ဆဍ္ဍိတောဒကန္တိ တဠာကရက္ခဏတ္ထံ ဧကမန္တေန ဆဍ္ဍိတမုဒကံ. ဒေဝေ အဝဿန္တေတိ ဒုဗ္ဗုဋ္ဌိကာလေ ဝဿာနေပိ ဒေဝေ အဝဿန္တေ. ဥပ္ပတိတွာတိ ဥတ္တရိတွာ. ဂါမနိဂမသီမံ ဩတ္ထရိတွာ ပဝတ္တတီတိ ဝုတ္တပ္ပကာရေ ဝဿကာလေ စတ္တာရော မာသေ အဗ္ဗောစ္ဆိန္နာ ပဝတ္တတိ. ဝိဟာရသီမန္တိ ဗဒ္ဓသီမံ သန္ဓာယ ဝဒတိ.

In the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.147), however, regarding "it is not allowed to perform it on a moving boat": here, it should be understood that it is permissible to perform it while the boat is turning around without exceeding the water-throwing limit. Regarding "or having purified the boundary": here, purifying the boundary means bringing things that are located within village boundaries and so forth into hand's reach. The phrase "having destroyed the river and making a pond" clarifies the meaning of "a barrier is built below," meaning that a barrier is built below, blocking the river. "Discarded water" refers to water discarded to one side for the purpose of protecting the pond. Regarding "when the deva does not send rain": this means when the deva does not send rain, even during the rainy season in a time of drought. Regarding "having surged": this means having crossed over. Regarding "having flooded village and town boundaries, it flows": in the manner described, it flows uninterrupted for four months during the rainy season. "Monastery boundary" is said with reference to a fixed boundary.

အဂမနပထေတိ ယတ္ထ တဒဟေဝ ဂန္တွာ ပစ္စာဂန္တုံ န သက္ကောတိ, တာဒိသေ ပဒေသေ. အရညသီမာသင်္ချမေဝ ဂစ္ဆတီတိ သတ္တဗ္ဘန္တရသီမံ သန္ဓာယ ဝဒတိ. တေသန္တိ မစ္ဆဗန္ဓာနံ. ဂမနပရိယန္တဿ [Pg.344] ဩရတောတိ ဂမနပရိယန္တဿ ဩရိမဘာဂေ ဒီပကံ ပဗ္ဗတဉ္စ သန္ဓာယ ဝုတ္တံ, န သမုဒ္ဒပ္ပဒေသန္တိ ဝုတ္တံ.

Regarding "a path of no return": this refers to a place where one cannot go and return on the same day. Regarding "it goes only as far as the wilderness boundary": this is said with reference to a seven-abbhantara boundary. Regarding "their": this refers to fishermen. Regarding "on the near side of the travel limit": this is said with reference to an island and a mountain on the near side of the travel limit; it is said that this is not a region of the ocean.

သမ္ဘိန္ဒန္တီတိ ယတ္ထ စတူဟိ ဘိက္ခူဟိ နိသီဒိတုံ န သက္ကာ, တတ္ထ တတော ပဋ္ဌာယ ယာဝ ကေသဂ္ဂမတ္တမ္ပိ အတ္တနော သီမာယ ကရောန္တာ သမ္ဘိန္ဒန္တိ, စတုန္နမ္ပိ ဘိက္ခူနံ ပဟောနကတော ပဋ္ဌာယ ယာဝ သကလမ္ပိ အန္တောကရောန္တာ အဇ္ဈောတ္ထရန္တီတိ ဝေဒိတဗ္ဗံ. သံသဋ္ဌဝိဋပါတိ အညမညံ သိဗ္ဗိတွာ ဌိတမဟာသာခမူလာ, ဧတေန အညမညဿ အတိအာသန္နတံ ဒီပေတိ. သာခါယ သာခံ ဖုသန္တာပိ ဟိ ဒူရဋ္ဌာပိ သိယုံ, တတော ဧကံသတော သမ္ဘေဒလက္ခဏံ န ဒဿိတံ သိယာတိ တံ ဒဿေတုံ ဝိဋပဂ္ဂဟဏံ ကတံ. ဧဝဉှိ ဘိက္ခူနံ နိသီဒိတုံ အပ္ပဟောနကဋ္ဌာနံ အတ္တနော သီမာယ အန္တောသီမဋ္ဌံ ကရိတွာ ပုရာဏဝိဟာရံ ကရောန္တာ သီမာယ သီမံ သမ္ဘိန္ဒန္တိ နာမ, န တတော ပရန္တိ ဒဿိတမေဝ ဟောတိ. ဗဒ္ဓါ ဟောတီတိ ပေါရာဏကဝိဟာရသီမံ သန္ဓာယ ဝုတ္တံ. တံ အမ္ဗန္တိ အပရေန သမယေန ပုရာဏဝိဟာရပရိက္ခေပါဒီနံ ဝိနဋ္ဌတ္တာ အဇာနန္တာနံ တံ ပုရာဏဝိဟာရသီမာယ နိမိတ္တဘူတံ အမ္ဗံ. အတ္တနော သီမာယ အန္တောသီမဋ္ဌံ ကရိတွာ ပုရာဏဝိဟာရသီမဋ္ဌံ ဇမ္ဗုံ ကိတ္တေတွာ အမ္ဗဇမ္ဗူနံ အန္တရေ ယံ ဌာနံ, တံ အတ္တနော သီမာယ ပဝေသေတွာ ဗဒ္ဓါတိ အတ္ထော. ဧတ္ထ စ ပုရာဏသီမာယ နိမိတ္တဘူတဿ ဂါမဋ္ဌဿ အမ္ဗရုက္ခဿ အန္တောသီမဋ္ဌာယ ဇမ္ဗုယာ သဟ သံသဋ္ဌဝိဋပတ္တေပိ သီမာယ ဗန္ဓနကာလေ ဝိပတ္တိ ဝါ ပစ္ဆာ ဂါမသီမာယ သဟ သမ္ဘေဒေါ ဝါ ကမ္မဝိပတ္တိ ဝါ နာဟောသီတိ မုခတောဝ ဝုတ္တန္တိ ဝေဒိတဗ္ဗံ.

Regarding "they mix": this means that where four monks cannot sit, from that point onward, by making even a hair's tip measure part of their own boundary, they mix. It should be understood that starting from the point where it is sufficient for four monks, by including the whole of it, they overlap. Regarding "intertwined branches": this refers to the roots and great branches standing as if stitched to one another; by this, their extreme closeness to each other is indicated. For even if their branches touch, they might still be far apart; therefore, the characteristic of mixing would not be definitely shown. To show this, the term "branches" is used. Thus, when monks, by making a place that is not sufficient for monks to sit an internal part of their own boundary, establish an old monastery, they are said to "mix boundary with boundary," and it is shown that this does not apply beyond that. Regarding "it is bound": this is said with reference to the old monastery's boundary. Regarding "that mango tree": this refers to a mango tree that serves as a boundary marker of the old monastery’s boundary for those who, at a later time, do not know of it because the old monastery’s enclosure and other markers have been destroyed. The meaning of "bound" is that having made that mango tree an internal part of their own boundary, and having proclaimed the rose-apple tree that is within the old monastery's boundary, they established the boundary by including the space between the mango and rose-apple trees within their own boundary. Here, it should be understood as stated directly that even if the village mango tree, which served as a marker of the old boundary, and the rose-apple tree within the boundary have intertwined branches, at the time of establishing the boundary there was no defect, nor was there any later mixing with the village boundary, nor any defect in the formal act.

ပဒေသန္တိ သံဃဿ နိသီဒနပ္ပဟောနကံ ပဒေသံ. သီမန္တရိကံ ဌပေတွာတိအာဒိနာ သမ္ဘေဒဇ္ဈောတ္ထရဏံ ကတွာ ဗဒ္ဓသီမာပိ အညမညံ ဖုသာပေတွာ အဗျဝဓာနေန ဗဒ္ဓသီမာပိ အသီမာ ဧဝါတိ ဒဿေတိ, တသ္မာ ဧကဒွင်္ဂုလမတ္တာပိ သီမန္တရိကာ ဝဋ္ဋတိ ဧဝ. သာ ပန ဒုဗ္ဗောဓာတိ အဋ္ဌကထာသု စတုရင်္ဂုလာဒိကာ ဝုတ္တာတိ [Pg.345] ဒဋ္ဌဗ္ဗံ. ဒွိန္နံ သီမာနန္တိ ဒွိန္နံ ဗဒ္ဓသီမာနံ. နိမိတ္တံ ဟောတီတိ နိမိတ္တဿ သီမတော ဗာဟိရတ္တာ ဗန္ဓနကာလေ တာဝ သမ္ဘေဒဒေါသော နတ္ထီတိ အဓိပ္ပာယော. န ကေဝလဉ္စ နိမိတ္တကတော ဧဝ သင်္ကရံ ကရောတိ, အထ ခေါ သီမန္တရိကာယ ဌိတော အညောပိ ရုက္ခော ကရောတိ ဧဝ, တသ္မာ အပ္ပမတ္တိကာယ သီမန္တရိကာယ ဝဍ္ဎနကရုက္ခာဒယော န ဝဋ္ဋန္တိ ဧဝ. ဧတ္ထ စ ဥပရိ ဒိဿမာနခန္ဓသာခါဒိပဝေသေသု ဧဝ သင်္ကရဒေါသဿ သဗ္ဗတ္ထ ဒဿိတတ္တာ အဒိဿမာနာနံ မူလာနံ ပဝေသေပိ ဘူမိဂတိကတ္တာ ဒေါသော နတ္ထီတိ သိဇ္ဈတိ. သစေ ပန မူလာနိပိ ဒိဿမာနာနိ နေဝ ပဝိသန္တိ, သင်္ကရောဝ, ပဗ္ဗတပါသာဏာ ပန ဒိဿမာနာပိ ဘူမိဂတိကာယေဝ. ယဒိ ပန ဗန္ဓနကာလေ ဧဝ ဧကော ထူလရုက္ခော ဥဘယမ္ပိ သီမံ အာဟစ္စ တိဋ္ဌတိ, ပစ္ဆာ ဗဒ္ဓါ အသီမာ ဟောတီတိ ဒဋ္ဌဗ္ဗံ.

Regarding 'area': this refers to an area sufficient for the Sangha to sit. Regarding 'by leaving a boundary interval,' and so forth: by making a connection or overlap, and by causing bounded boundaries to touch each other without an interval, it is shown that even a bounded boundary becomes an unbounded one. Therefore, a boundary interval of even one or two fingerbreadths is allowable. But since this is difficult to discern, it should be noted that in the commentaries, a boundary interval of four fingerbreadths and so forth is mentioned. Regarding 'of two boundaries': this refers to two bounded boundaries. Regarding 'it serves as a marker': because the marker lies outside the boundary, at the time of binding, there is no fault of confusion; this is the meaning. Not only does a thing made into a marker cause confusion, but also another tree standing in the boundary interval causes it. Therefore, in a small boundary interval, trees that grow, and so forth, are not allowable. And here, since the fault of confusion is shown everywhere only in cases of the entry of visible trunks, branches, and so forth above, it is established that even if unseen roots enter, there is no fault, because they are part of the ground. But if the roots are visible and they do enter, there is confusion. Mountains and rocks, however, even if visible, are part of the ground. If, however, at the time of binding the boundary, a single large tree stands touching both boundaries, it should be understood that the boundary bound later becomes an unbounded one.

သီမသင်္ကရန္တိ သီမသမ္ဘေဒံ. ယံ ပနေတ္ထ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၄၈) ဝုတ္တံ ‘‘သီမသင်္ကရံ ကရောတီတိ ဝဍ္ဎိတွာ သီမပ္ပဒေသံ ပဝိဋ္ဌေ ဒွိန္နံ သီမာနံ ဂတဋ္ဌာနဿ ဒုဗ္ဗိညေယျတ္တာ ဝုတ္တ’’န္တိ, တံ န ယုတ္တံ ဂါမသီမာယပိ သဟ သင်္ကရံ ကရောတီတိ ဝတ္တဗ္ဗတော. တတ္ထာပိ ဟိ နိမိတ္တေ ဝဍ္ဎိတေ ဂါမသီမဗဒ္ဓသီမာနံ ဂတဋ္ဌာနံ ဒုဗ္ဗိညေယျမေဝ ဟောတိ. တတ္ထ ပန အဝတွာ ဒွိန္နံ ဗဒ္ဓသီမာနမေဝ သင်္ကရဿ ဝုတ္တတ္တာ ယထာဝုတ္တသမ္ဗန္ဓဒေါသောဝ သင်္ကရသဒ္ဒေန ဝုတ္တောတိ ဂဟေတဗ္ဗံ. ပါဠိယံ (မဟာဝ. ၁၄၈) ပန နိဒါနဝသေန ‘‘ယေသံ, ဘိက္ခဝေ, သီမာ ပစ္ဆာ သမ္မတာ, တေသံ တံ ကမ္မံ အဓမ္မိက’’န္တိအာဒိနာ ပစ္ဆာ သမ္မတာယ အသီမတ္တေ ဝုတ္တေပိ ဒွီသု ဂါမသီမာသု ဌတွာ ဒွီဟိ သံဃေဟိ သမ္ဘေဒံ ဝါ အဇ္ဈောတ္ထရဏံ ဝါ ကတွာ သီမန္တရိကံ အဋ္ဌပေတွာ ဝါ ရုက္ခပါရောဟာဒိသမ္ဗန္ဓံ အဝိယောဇေတွာ ဝါ ဧကသ္မိံ ခဏေ ကမ္မဝါစာနိဋ္ဌာပနဝသေန ဧကတော သမ္မတာနံ ဒွိန္နမ္ပိ သီမာနံ အသီမတာ ပကာသိတာတိ ဝေဒိတဗ္ဗံ.

'Confusion of boundaries' means the conjoining of boundaries. What is stated in the Sāratthadīpanī: 'It is said that one creates boundary confusion because when a marker has grown and entered the boundary area, the place where the two boundaries have gone becomes difficult to discern,' is not correct, because it would have to be said that it causes confusion even with a village boundary. For there too, if the markers have grown, the place where the village boundary and the bounded boundary have gone becomes equally difficult to discern. However, since this is not stated there, and only the confusion between two bounded boundaries is mentioned, it should be understood that the fault of connection as previously stated is what is meant by the word 'confusion.' In the Pāli text, however, by way of introduction, it is said: 'Bhikkhus, for those whose boundary is agreed upon afterward, that act is unlawful,' and so forth. Even though it is stated that a boundary agreed upon afterward is an unbounded one, it should be understood that if two Sanghas, standing within two village boundaries, either conjoin or overlap them, or do so without establishing a boundary interval, or without severing connections such as the shoots of trees, and agree upon both boundaries together at the same moment by completing the formal act, the invalidity of both boundaries is declared.

သာရတ္ထဒီပနိယံ [Pg.346] (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၄၈) ‘‘သံသဋ္ဌဝိဋပါတိ ဣမိနာ အညမညဿ အာသန္နတံ ဒီပေတိ. ဗဒ္ဓါ ဟောတီတိ ပစ္ဆိမဒိသာဘာဂေ သီမံ သန္ဓာယ ဝုတ္တံ. တဿာ ပဒေသန္တိ ယတ္ထ ဌတွာ ဘိက္ခူဟိ ကမ္မံ ကာတုံ သက္ကာ ဟောတိ, တာဒိသံ ပဒေသံ. ယတ္ထ ပန ဌိတေဟိ ကမ္မံ ကာတုံ န သက္ကာ ဟောတိ, တာဒိသံ ပဒေသံ အန္တော ကရိတွာ ဗန္ဓန္တာ သီမာယ သီမံ သမ္ဘိန္ဒန္တိ နာမ. ဒွိန္နံ သီမာနံ နိမိတ္တံ ဟောတီတိ နိမိတ္တဿ သီမတော ဗာဟိရတ္တာ သီမသမ္ဘေဒေါ န ဟောတီတိ ဝုတ္တံ. သီမသင်္ကရံ ကရောတီတိ ဝဍ္ဎိတွာ သီမပ္ပဒေသံ ပဝိဋ္ဌေ ဒွိန္နံ သီမာနံ ဂတဋ္ဌာနဿ ဒုဝိညေယျတ္တာ ဝုတ္တံ, န စ ပန တတ္ထ ကမ္မံ ကာတုံ န ဝဋ္ဋတီတိ ဒဿနတ္ထံ. န ဟိ သီမာ တတ္တကေန အသီမာ ဟောတိ, ဒွေ ပန သီမာ ပစ္ဆာ ဝဍ္ဎိတေန ရုက္ခေန အဇ္ဈောတ္ထဋာ ဧကာဗဒ္ဓါ ဟောန္တိ, တသ္မာ ဧကတ္ထ ဌတွာ ကမ္မံ ကရောန္တေဟိ ဣတရံ သောဓေတွာ ကာတဗ္ဗ’’န္တိ ဝုတ္တံ.

In the Sāratthadīpanī it is stated: 'By "with intertwined branches," it indicates their proximity to each other. "Is bounded" is said with reference to the boundary in the western direction. "Its area" means such an area where bhikkhus, having stood, are able to perform a formal act. But where it is not possible to perform a formal act while standing, by including such an area within when binding the boundary, they are said to breach a boundary with a boundary. Regarding "it is a marker for two boundaries," it is said that there is no conjoining of boundaries because the marker is outside the boundary. "It causes confusion of boundaries" is said because, when a marker has grown and entered the boundary area, the place where the two boundaries have gone becomes difficult to ascertain, not to show that it is not allowable to perform a formal act there. For a boundary does not become an unbounded one by that much. But when two boundaries are later overlapped by a growing tree, they become bound as one. Therefore, those performing a formal act while standing in one place should do so after clearing the other.'

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus in the Vinayālaṅkāra, a commentary on the Vinayasaṅgaha,

သီမာဝိနိစ္ဆယကထာလင်္ကာရော နာမ

named the Ornament of the Discourse on the Determination of Boundaries,

စတုဝီသတိမော ပရိစ္ဆေဒေါ.

the twenty-fourth chapter.

သီမာဗန္ဓနဝိနိစ္ဆယကထာ

Discourse on the Determination of Establishing a Boundary

ဧဝံ သီမာဝိနိစ္ဆယံ ကထေတွာ ပါဠိယံ သီမကထာယ ဥပေါသထက္ခန္ဓကပရိယာပန္နတ္တာ ဥပေါသထက္ခန္ဓကာနန္တရဉ္စ ပဝါရဏက္ခန္ဓကဿ အာဂတတ္တာ တဒနုက္ကမေန သီမာဝိနိစ္ဆယတော ဥပေါသထပဝါရဏဝိနိစ္ဆယံ ကထေတုမာရဒ္ဓေပိ သာသနဝုဒ္ဓိကရဏတ္ထံ ဥပသမ္ပဒါဒိဝိနယကမ္မကရဏဋ္ဌာနဘူတံ သီမံ ဗန္ဓိတုကာမာနံ လဇ္ဇိပေသလဗဟုဿုတသိက္ခာကာမဘိက္ခူနံ ပညာသတိဝီရိယဇနနတ္ထံ သီမာဗန္ဓနကထာ အမှေဟိ အာရဘီယတေ[Pg.347]. တတ္ထ အပလောကနာဒိစတုဗ္ဗိဓကမ္မကရဏဋ္ဌာနဘူတာ သီမာ နာမ ဗဒ္ဓအဗဒ္ဓဝသေန ဒုဝိဓာ ဟောတိ. တတ္ထာပိ ဗဒ္ဓသီမာ ခဏ္ဍသီမာ, သမာနသံဝါသကသီမာ, အဝိပ္ပဝါသသီမာတိ တိဗ္ဗိဓာ ဟောတိ, တထာ အဗဒ္ဓသီမာပိ ဂါမသီမာ, ဥဒကုက္ခေပသီမာ, သတ္တဗ္ဘန္တရသီမာတိ. ဝုတ္တဉှေတံ အာစရိယဗုဒ္ဓဒတ္တတ္ထေရေန ဝိနယဝိနိစ္ဆယေ –

Having thus explained the determination of boundaries, and since in the Pāli the discourse on boundaries is included in the Uposathakkhandhaka, and since the Pavāraṇakkhandhaka comes after the Uposathakkhandhaka, even though we had begun to explain the determination of Uposatha and Pavāraṇā in that sequence after the determination of boundaries, the discourse on establishing a boundary is now commenced by us for the sake of the growth of the Dispensation and to generate wisdom, mindfulness, and energy in those bhikkhus who are modest, amiable, learned, and desirous of training, and who wish to bind a boundary—the place for performing Vinaya acts such as higher ordination. Therein, a boundary, which is the place for performing the four kinds of acts beginning with announcement, is of two kinds: bounded and unbounded. Among these, a bounded boundary is of three types: a separate boundary (khaṇḍasīmā), a boundary of common communion (samānasaṃvāsakasīmā), and a boundary of non-separation (avippavāsasīmā). Similarly, an unbounded boundary is also of three types: a village boundary (gāmasīmā), a boundary of the splash of water (udakukkhepasīmā), and a seven-abbhantara boundary (sattabbhantarasīmā). This has been stated by the Elder Ācariya Buddhadatta in the Vinayavinicchaya:

‘‘ခဏ္ဍသမာနသံဝါသာ-ဝိပ္ပဝါသာတိ ဘေဒတော;

ဣတိ ဗဒ္ဓါ တိဓာ ဝုတ္တာ, အဗဒ္ဓါပိ တိဓာ မတာ.

“By the distinction of separate, common communion, and non-separation; thus the bounded are said to be threefold, and the unbounded are also considered threefold.

‘‘ဂါမတော ဥဒကုက္ခေပါ, သတ္တဗ္ဘန္တရတောပိ စ;

တတ္ထ ဂါမပရိစ္ဆေဒေါ, ဂါမသီမာတိ ဝုစ္စတီ’’တိ.

“From the village, from the splash of water, and also from the seven-abbhantara; therein, the demarcation of a village is called the village boundary.”

တတ္ထ ဗဒ္ဓသီမံ ဗန္ဓိတုကာမေန အတိခုဒ္ဒိကာ, အတိမဟတီ, ခဏ္ဍနိမိတ္တာ, ဆာယာနိမိတ္တာ, အနိမိတ္တာ, ဗဟိသီမေ ဌိတသမ္မတာ, နဒိယာ သမ္မတာ, သမုဒ္ဒေ သမ္မတာ, ဇာတဿရေ သမ္မတာ, သီမာယ သီမံ သမ္ဘိန္ဒန္တေန သမ္မတာ, သီမာယ သီမံ အဇ္ဈောတ္ထရန္တေန သမ္မတာတိ ဝုတ္တာ ဣမာ ဧကာဒသ ဝိပတ္တိသီမာယော အတိက္ကမိတွာ နိမိတ္တသမ္ပတ္တိ, ပရိသသမ္ပတ္တိ, ကမ္မဝါစာသမ္ပတ္တီတိ ဝုတ္တာယ တိဝိဓသမ္ပတ္တိယာ ယုတ္တံ ကတွာ ပဌမံ ကိတ္တိတနိမိတ္တေန သဗ္ဗပစ္ဆိမကိတ္တိတနိမိတ္တံ သမ္ဗန္ဓံ ကတွာ ဗန္ဓိတဗ္ဗာ. ဝုတ္တဉှေတံ အဋ္ဌကထာစရိယေန ကင်္ခါဝိတရဏိယံ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ‘‘တတ္ထ ဧကာဒသ ဝိပတ္တိသီမာယော အတိက္ကမိတွာ တိဝိဓသမ္ပတ္တိယုတ္တာ နိမိတ္တေန နိမိတ္တံ သမ္ဗန္ဓိတွာ သမ္မတာ သီမာ ဗဒ္ဓသီမာ နာမာ’’တိ. ဧတေန ဧတေသု ဧကာဒသသု ဝိပတ္တီသု ဧကာယပိ ယုတ္တာယ, တိဝိဓသမ္ပတ္တီသု ဧကာယပိ အယုတ္တာယ, နိမိတ္တေန နိမိတ္တံ အသမ္ဗန္ဓံ ကတွာ သမ္မတာယ စ သတိ သီမာ န ဟောတီတိ ဒဿေတိ.

Therein, one who wishes to bind a bounded boundary should do so by avoiding these eleven defective boundaries—namely, one that is too small, too large, has fragmented markers, has shadow markers, has no markers, is agreed upon by those standing outside the boundary, is agreed upon in a river, is agreed upon in the ocean, is agreed upon in a natural lake, is agreed upon by one who is breaching a boundary with a boundary, and is agreed upon by one who is overlapping a boundary with a boundary. It should be bound having endowed it with the threefold completeness called completeness of markers, completeness of the assembly, and completeness of the formal act, by connecting the first-mentioned marker with the very last-mentioned marker. This is stated by the commentary teacher in the Kaṅkhāvitaraṇī: 'Therein, a boundary agreed upon by avoiding the eleven defective boundaries, being endowed with the threefold completeness, and by connecting marker to marker, is called a bounded boundary.' By this it is shown that if it is endowed with even one of these eleven defects, or is not endowed with even one of the threefold completeness, or is agreed upon without connecting marker to marker, it is not a boundary.

ဧဝံ သီမံ ဗန္ဓိတုကာမေန ဘိက္ခုနာ သဗ္ဗလက္ခဏပရိပူရတ္ထံ မဟန္တော ဥဿာဟော ကရဏီယော ဟောတိ, တသ္မာ သီမာဗန္ဓနကာလေ [Pg.348] တီသု သမ္ပတ္တီသု ပရိသသမ္ပတ္တိသိဒ္ဓိယာ ပဌမံ တာဝ ဂါမသီမာ ဥပပရိက္ခိတဗ္ဗာ. ဧတ္ထာဟ ‘‘နနု ဗဒ္ဓသီမာ ဝါ ဗန္ဓိတဗ္ဗာ, အထ ကသ္မာ ဂါမသီမာ ဥပပရိက္ခိတဗ္ဗာ’’တိ? ဂါမသီမာယံ ဌတွာ ဗဒ္ဓသီမာယ ဗန္ဓိတဗ္ဗတော. ဝုတ္တဉှေတံ ဘဂဝတာ ‘‘အသမ္မတာယ, ဘိက္ခဝေ, သီမာယ အဋ္ဌပိတာယ ယံ ဂါမံ ဝါ နိဂမံ ဝါ ဥပနိဿာယ ဝိဟရတိ, ယာ တဿ ဝါ ဂါမဿ ဂါမသီမာ, နိဂမဿ ဝါ နိဂမသီမာ, အယံ တတ္ထ သမာနသံဝါသာ ဧကူပေါသထာ’’တိ (မဟာဝ. ၁၄၇). ဣဓ ပါဠိယံ သရူပေန အနာဂတမ္ပိ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၄၇) ‘‘ဂါမဂ္ဂဟဏေန စေတ္ထ နဂရမ္ပိ ဂဟိတမေဝ ဟောတီ’’တိ ဝုတ္တတ္တာ နဂရသီမာပိ ဂဟိတာ ဟောတိ, တသ္မာ ယသ္မိံ အဗဒ္ဓသီမဝိဟာရေ ဘိက္ခူ ယံ ဂါမံ ဥပနိဿာယ ဝိဟရန္တိ, တဿ ဂါမဿ ပရိစ္ဆေဒေါ ဂါမသီမာ နာမ. ယံ နိဂမံ ဥပနိဿာယ ဝိဟရန္တိ, တဿ နိဂမဿ ပရိစ္ဆေဒေါ နိဂမသီမာ နာမ. ယံ နဂရံ ဥပနိဿာယ ဝိဟရန္တိ, တဿ နဂရဿ ပရိစ္ဆေဒေါ နဂရသီမာ နာမ. တာ သဗ္ဗာပိ ဂါမသီမာတိ ဝုစ္စန္တိ. တေသံ ဘိက္ခူနံ သမာနသံဝါသာ ဧကူပေါသထဗဒ္ဓသီမာ ဝိယ ဧကတော ဥပေါသထာဒိသံဃကမ္မကရဏာရဟာ ဟောန္တိ, ဤဒိသေယေဝ စ ပဒေသေ သီမံ ဗန္ဓိတုမရဟတိ, န ဥပေါသထာဒိသံဃကမ္မာနရဟေ ပဒေသေတိ ဝုတ္တံ ဟောတိ.

Thus, a monk who wishes to establish a boundary must make a great effort to ensure the completeness of all characteristics. Therefore, at the time of establishing the boundary, for the accomplishment of the completeness of the assembly among the three kinds of completeness, the village boundary must first be examined. Here, one might ask, “Is it not the boundary to be bound that is to be bound? Why then must the village boundary be examined?” Because the boundary to be bound must be bound while standing within the village boundary. For this, the Blessed One has said: “Monks, when a boundary has not been formally agreed upon and established, whatever village or town one dwells relying on, whatever is the village boundary of that village, or the town boundary of that town, that is the common residence and single Uposatha there” (Mahāvagga 147). Here, even though it is not explicitly mentioned in the Pāli text, the commentary (Mahāvagga Aṭṭhakathā 147) states, “Here, by the taking up of ‘village,’ a city is also included.” Thus, the city boundary is also included. Therefore, in a monastery where no boundary has been established, if monks dwell relying on a village, the delimited area of that village is called the village boundary. If they dwell relying on a town, the delimited area of that town is called the town boundary. If they dwell relying on a city, the delimited area of that city is called the city boundary. All of these are referred to as village boundaries. For these monks, they become suitable for performing Saṅgha acts such as the Uposatha together, like a bound boundary of common residence and single Uposatha; and it is said that it is proper to establish a boundary only in such a place, not in a place unsuitable for Saṅgha acts such as the Uposatha.

တတ္ထ ‘‘ယတ္တကေ ပဒေသေ တဿ တဿ ဂါမဿ ဂါမဘောဇကာ ဗလိံ လဘန္တိ, သော ပဒေသော အပ္ပော ဝါ ဟောတု မဟန္တော ဝါ, ဂါမသီမာတွေဝ သင်္ချံ ဂစ္ဆတီ’’တိ အဋ္ဌကထာယံ ဝစနတော ဂါမာဒိဘောဇကာနံ ဗလိလဘနဋ္ဌာနံ ဂါမသီမာ ဟောတိ, ဣဒဉ္စ ယေဘုယျဝသေန ဝုတ္တံ. ဗလိံ အလဘန္တောပိ ရာဇပဏ္ဏေ အာရောပိတပဒေသေ တဿ ဂါမဿ ဂါမသီမာယေဝ. ဝုတ္တဉှိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၇) ‘‘ဗလိံ လဘန္တီတိ ဣဒံ ယေဘုယျဝသေန ဝုတ္တံ. ‘အယံ ဂါမော ဧတ္တကော [Pg.349] ကရီသဘာဂေါ’တိအာဒိနာ ပန ရာဇပဏ္ဏေသု အာရောပိတေသု ဘူမိဘာဂေသု ယသ္မိံ ယသ္မိံ တဠာကမာတိကာသုသာနပဗ္ဗတာဒိကေ ပဒေသေ ဗလိံ န ဂဏှန္တိ, သောပိ ဂါမသီမာ ဧဝ. ရာဇာဒီဟိ ပရိစ္ဆိန္နဘူမိဘာဂေါ ဟိ သဗ္ဗောဝ ဌပေတွာ နဒီလောဏိဇာတဿရေ ဂါမသီမာတိ ဝေဒိတဗ္ဗော’’တိ. အယံ ပကတိဂါမသီမာ နာမ. ‘‘ယမ္ပိ ဧကသ္မိံယေဝ ဂါမက္ခေတ္တေ ဧကံ ပဒေသံ, ‘အယံ ဝိသုံဂါမော ဟောတူ’တိ ပရိစ္ဆိန္ဒိတွာ ရာဇာ ကဿစိ ဒေတိ, သောပိ ဝိသုံဂါမသီမာ ဟောတိယေဝါ’’တိ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၄၇) ဝစနတော ရာဇာ ‘‘ပကတိဂါမက္ခေတ္တေယေဝ ပကတိဂါမတော ဝိသုံ ပကတိဂါမေန အသမ္မိဿော ဂါမော ဟောတူ’’တိ ယံ ပဒေသံ ဒေတိ, သော ပဒေသော ဝိသုံဂါမသီမာ နာမ. ဣတိ ပကတိဂါမသီမာ စ ရာဇူနံ ဣစ္ဆာဝသေန ပဝတ္တာ ဝိသုံဂါမသီမာ စ ဗဒ္ဓသီမာ ဝိယ သဗ္ဗကမ္မာရဟာ, တသ္မာ အဘိနဝဗဒ္ဓသီမံ ဗန္ဓိတုကာမေဟိ ပကတိဂါမသီမံ ဝါ ဝိသုံဂါမသီမံ ဝါ သောဓေတွာ ကတ္တဗ္ဗံ ဟောတိ. တထာ ဟိ ဝုတ္တံ အဋ္ဌကထာယံ ‘‘တသ္မာ သာ စ ဣတရာ စ ပကတိဂါမနဂရနိဂမသီမာ ဗဒ္ဓသီမာသဒိသာယေဝ ဟောန္တီ’’တိ. ဝိမတိဝိနောဒနိယဉ္စ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၇) ‘‘တတ္ထ ဟိ သာ စ ရာဇိစ္ဆာဝသေန ပရိဝတ္တိတွာ သမုပ္ပန္နာ အဘိနဝါ စ ဣတရာ စ အပရိဝတ္တာ ပကတိဂါမသီမာ, ယထာ ဗဒ္ဓသီမာယံ သဗ္ဗံ သံဃကမ္မံ ကာတုံ ဝဋ္ဋတိ, ဧဝမေတာပိ သဗ္ဗကမ္မာရဟတာသဒိသေန ဗဒ္ဓသီမာသဒိသာ, သာ သမာနသံဝါသာ ဧကူပေါသထာတိ အဓိပ္ပာယော’’တိ ဝုတ္တံ.

Here, according to the commentary, 'Whatever area—whether small or large—from which the village headmen of such and such a village receive taxes, that area is considered the village boundary.' This is generally stated. Even if they do not receive taxes, the area designated in the royal records for that village is still considered the village boundary. As stated in the Vimativinodanīṭīkā (Mahāvagga 2.147): 'The phrase “they receive taxes” is generally stated. But when certain plots of land—such as ponds, canals, burial grounds, mountains, and so forth—are recorded in the royal records as “this village has such and such a share of land,” even if no taxes are taken there, those areas are still considered village boundaries. Any land demarcated by the king or others, except for rivers, salt lands, and natural lakes, should be understood as the village boundary.' This is called the natural village boundary. Furthermore, the commentary states (Mahāvagga Aṭṭhakathā 147): 'Even if, within a single village field, the king designates a separate area, saying, “Let this be a distinct village,” that area becomes a separate village boundary.' Thus, when the king grants a portion of a natural village field as a distinct village, unconnected to the original village, that portion is called a separate village boundary. Both the natural village boundary and the separate village boundary, as determined by the king's will, are like bound boundaries and are suitable for all Saṅgha acts. Therefore, those wishing to establish a new bound boundary should first ascertain either the natural village boundary or the separate village boundary. As stated in the commentary: 'Therefore, both that one and the other—the natural boundaries of villages, cities, and towns—are just like bound boundaries.' And the Vimativinodanīṭīkā (Mahāvagga 2.147) explains: 'Here, both the boundary newly established by the king's will and the unchanged natural village boundary are like bound boundaries in that all Saṅgha acts can be performed within them. They are similar in their suitability for all acts, just like a bound boundary, meaning they are of common residence and single Uposatha observance.'

ကေစိ ပန အာစရိယာ ‘‘မယံ သီမံ ဗန္ဓိတုကာမာ, တသ္မာ ဧတ္တကော ဘူမိပရိစ္ဆေဒေါ ဝိသုံ ခေတ္တံ ဟောတူ’’တိ ရာဇာနံ အာပုစ္ဆိတွာ တေန ဩကာသေ ကတေ ‘‘ဣဒံ ဌာနံ ဝိသုံဂါမက္ခေတ္တံ ဟောတီ’’တိ မနသိ ကတွာ တတြဋ္ဌေယေဝ ဘိက္ခူ [Pg.350] စ ဟတ္ထပါသာနယနာဒိနာ သောဓေတွာ သီမာသမူဟနသီမာဗန္ဓနာဒီနိ ကရောန္တိ, တံ ကရဏံ ‘‘အယံ ဝိသုံဂါမော ဟောတူတိ ပရိစ္ဆိန္ဒိတွာ ရာဇာ ကဿစိ ဒေတီ’’တိ အဋ္ဌကထာဝစနေန, ‘‘သာ စ ရာဇိစ္ဆာဝသေန ပရိဝတ္တိတွာ သမုပ္ပန္နာ အဘိနဝါ စာ’’တိ အာဂတေန ဝိမတိဝိနောဒနီဋီကာဝစနေန စ သမေန္တံ ဝိယ န ဒိဿတိ. ကထံ? အဋ္ဌကထာဝစနေ တာဝ ‘‘အယံ ဝိသုံဂါမော ဟောတူ’’တိ ဣမိနာ န ကေဝလံ ပုရိမဂါမောယေဝ ဂါမော ဟောတု, အထ ခေါ ဣဒါနိ ပရိစ္ဆိန္နပဒေသောပိ ဝိသုံယေဝ ဂါမော ဟောတူတိ ဧကံယေဝ ဂါမက္ခေတ္တံ ဒွေ ဂါမေ ကရောတီတိ ဒဿေတိ. ‘‘ရာဇာ ကဿစိ ဒေတီ’’တိ ဣမိနာ ဂါမဘောဇကဿ ဒိန္နဘာဝံ ပကာသေတိ, ဣဓ ပန နေဝ ဒွေ ဂါမေ ကရောတိ, န စ ဂါမဘောဇကဿ ဒေတိ, ကေဝလံ ဘိက္ခူနံ အနုမတိယာ ယာဝကာလိကဝသေနေဝ ဩကာသံ ကရောတိ, ဧဝံ အဋ္ဌကထာဝစနေနပိ သမေန္တံ ဝိယ န ဒိဿတိ. ဝိမတိဝိနောဒနီဋီကာဝစနေနပိ ‘‘ရာဇိစ္ဆာဝသေန ပရိဝတ္တိတွာ’’တိ ဣမိနာ အဂါမဘူတံ ခေတ္တံ ရာဇိစ္ဆာဝသေန ပရိဝတ္တိတွာ ဂါမော ဟောတီတိ ဒဿေတိ. ‘‘အဘိနဝါ စာ’’တိ ဣမိနာ ပုရာဏဂါမသီမာ စ အဘိနဝဂါမသီမာ စာတိ ပုရိမဂါမေန အမိဿံ ဝိသုံဂါမလက္ခဏံ ဒဿေတိ. ဣဓ ပန ရာဇိစ္ဆာဝသေန ပရိဝတ္တိတွာ ခေတ္တဿ ဝိသုံဂါမဘူတဘာဝေါ စ အဘိနဝဘာဝေန ဝိသုံဂါမလက္ခဏဉ္စ န ဒိဿတိ, ဧဝံ ဋီကာဝစနေနပိ သမေန္တံ ဝိယ န ဒိဿတိ.

However, some teachers, wishing to establish a boundary, after asking the king, saying, 'We wish to establish a boundary; therefore, let this much land be a separate field,' and with his permission, they consider, 'This place is a separate village field.' Then, right there, after clearing the area of monks by making them go beyond arm's reach and so forth, they perform the acts of revoking a boundary, establishing a boundary, and so on. This procedure does not seem to align with the commentary's statement: 'Having demarcated this as a separate village, the king gives it to someone,' nor with the statement in the Vimativinodanīṭīkā that 'It arises anew, having been transformed by the king's will.' How so? First, in the commentary, the phrase 'Let this be a separate village' indicates that not only does the former village remain a village, but the newly demarcated area also becomes a separate village—thus showing that it makes two villages out of one village field. The phrase 'the king gives it to someone' indicates that it is given to a village headman. Here, however, he neither creates two villages nor gives it to a village headman; he merely grants permission for temporary use for the monks. Thus, it does not seem to align even with the commentary. Similarly, in the Vimativinodanīṭīkā, the phrase 'having been transformed by the king's will' suggests that a non-village field is transformed into a village by the king's will. The phrase 'and anew' indicates the characteristic of a separate village, unmixed with the former village, namely, the old village boundary and the new village boundary. Here, however, there is no transformation of the field into a separate village state by the king's will, nor does the characteristic of a separate village appear as something new. Thus, it does not seem to align even with the subcommentary.

ဝိနယဝိနိစ္ဆယဋီကာယဉ္စ ‘‘ဂါမပရိစ္ဆေဒေါတိ သဗ္ဗဒိသာသု သမ္မာ ပရိစ္ဆိန္ဒိတွာ ‘ဣမဿ ပဒေသဿ ဧတ္တကော ကရော’တိ ဧဝံ ကရေန နိယမိတော ဂါမပ္ပဒေသော’’တိ ဧဝံ အာယဝသေနေဝ ပရိစ္ဆိန္ဒနံ ဝုတ္တံ, န အနုမတိကရဏမတ္တေန, တသ္မာ ဝိသုံဂါမလက္ခဏံ အပ္ပတ္တတာယ ပကတိဂါမေန သင်္ကရော ဟောတိ, န တတ္ထ ဥပေါသထာဒိသံဃကမ္မံ ကာတုမရဟတိ, ဥပေါသထာဒိသံဃကမ္မကရဏာရဟပဒေသေယေဝ [Pg.351] သီမာသမူဟနနသီမာဗန္ဓနကမ္မမ္ပိ ကရဏာရဟံ ဟောတိ ဉတ္တိဒုတိယကမ္မတ္တာ တေသံ ကမ္မာနံ, တသ္မာ တေသံ အာစရိယာနံ တံ ကရဏံ အညေ အာစရိယာ န ဣစ္ဆန္တိ. အညေ ပန အာစရိယာ ‘‘တံ ပရိစ္ဆိန္နပ္ပဒေသံ ‘ဝိသုံဂါမော ဟောတူ’တိ ရာဇာ ကဿစိ ဒေတိ, ဂါမဘောဇကော စ တတော ဗလိံ ပဋိဂ္ဂဏှာတိ, တဒါ ဝိသုံဂါမော ဟောတိ, န တတော ပုဗ္ဗေ’’တိ ဝဒန္တိ. တေသံ တံ ဝစနံ ‘‘ဧဝံ ကရေန နိယမိတော ပဒေသော’’တိ ဝိနိစ္ဆယဋီကာဝစနဉ္စ ‘‘ဂါမာဒီနံ ကရဂ္ဂါဟပရိစ္ဆိန္နော သမန္တတော ပဒေသော ဂါမသီမာ’’တိ သီမာလင်္ကာရဂဏ္ဌိဝစနဉ္စ သန္ဓာယ ဝုတ္တံ သိယာ, တေသု ပန ‘‘ဣမဿ ပဒေသဿ ဧတ္တကော ကရော’’တိ ဧဝံ ကရပရိစ္ဆိန္ဒနံ ဝုတ္တံ, န ဂါမဘောဇကဿ ဗလိဂ္ဂဟဏံ. အဋ္ဌကထာယဉ္စ ‘‘ရာဇာ ကဿစိ ဒေတီ’’တိ ဒါနမေဝ ဝဒတိ, န ‘‘ဂါမဘောဇကော စ ဗလိံ ဂဏှာတီ’’တိ ပဋိဂ္ဂဟဏံ, တသ္မာ တမ္ပိ ဝစနံ အညေ ပဏ္ဍိတာ န သမ္ပဋိစ္ဆန္တိ, တသ္မာ ပထဝိဿရော ရာဇာ ‘‘ဣမသ္မိံ ဂါမက္ခေတ္တေ ဧတ္တကကရီသမတ္တော ပဒေသော ပုရိမဂါမတော ဝိသုံဂါမော ဟောတူ’’တိ ပရိစ္ဆိန္ဒိတွာ ဒေတိ, ဧတ္တာဝတာ သော ပဒေသော ဗလိံ ပဋိဂ္ဂဟိတော ဝါ ဟောတု အပ္ပဋိဂ္ဂဟိတော ဝါ, ဝိသုံဂါမော နာမ ဟောတီတိ ဒဋ္ဌဗ္ဗော.

ဧဝံ ပကတိဂါမလက္ခဏဉ္စ ဝိသုံဂါမလက္ခဏဉ္စ တထတော ဉတွာ ဗဒ္ဓသီမံ ဗန္ဓိတုကာမော ယဒိ ပကတိဂါမသီမာ နာတိဝိတ္ထာရာ ဟောတိ သုခရက္ခိတာ, တမေဝ ပကတိဂါမသီမံ သုဋ္ဌု ရက္ခာပေတွာ သုဋ္ဌု သောဓေတွာ သီမာသမူဟနနသီမာသမ္မုတိကမ္မာနိ ကာတဗ္ဗာနိ. ယဒိ ပန ပကတိဂါမသီမာ အတိဝိတ္ထာရာ ဟောတိ, နိဂမသီမာ, နဂရသီမာ ဝါ ဟောန္တိ, ဗဟူနံ ဘိက္ခူနံ နိသိန္နဋ္ဌာနသဉ္စရဏဋ္ဌာနတ္တာ သောဓေတုံ ဝါ ရက္ခိတုံ ဝါ န သက္ကောန္တိ, ဧဝဉ္စ သတိ ပထဝိဿရရာဇူဟိ ပရိစ္ဆိန္နာယ ဝိသုံဂါမသီမာယ သုဋ္ဌု သောဓေတွာ သုရက္ခိတံ ကတွာ သီမာသမူဟနနသီမာသမ္မုတိကမ္မံ ကာတဗ္ဗံ. ကထံ ပန သုဋ္ဌု သောဓနဉ္စ [Pg.352] သုဋ္ဌု ရက္ခဏဉ္စ ကာတဗ္ဗံ? သီမံ ဗန္ဓိတုကာမေန ဟိ သာမန္တဝိဟာရေသု ဘိက္ခူ တဿ တဿ ဝိဟာရဿ သီမာပရိစ္ဆေဒံ ပုစ္ဆိတွာ ဗဒ္ဓသီမဝိဟာရာနံ သီမာယ သီမန္တရိကံ, အဗဒ္ဓသီမဝိဟာရာနံ သီမာယ ဥပစာရံ ဌပေတွာ ဒိသာစာရိကဘိက္ခူနံ နိဿဉ္စာရသမယေ သစေ ဧကသ္မိံ ဂါမက္ခေတ္တေ သီမံ ဗန္ဓိတုကာမာ, ယေ တတ္ထ ဗဒ္ဓသီမဝိဟာရာ, တေသု ဘိက္ခူနံ ‘‘မယံ အဇ္ဇ သီမံ ဗန္ဓိဿာမ, တုမှေ သကသကသီမာယ ပရိစ္ဆေဒတော မာ နိက္ခမထာ’’တိ ပေသေတဗ္ဗံ. ယေ အဗဒ္ဓသီမဝိဟာရာ, တေသု ဘိက္ခူ ဧကဇ္ဈံ သန္နိပါတေတဗ္ဗာ, ဆန္ဒာရဟာနံ ဆန္ဒော အာဟရာပေတဗ္ဗော. ဧဝံ သန္နိပတိတေသု ပန ဘိက္ခူသု ဆန္ဒာရဟာနံ ဆန္ဒေ အာဟဋေ တေသု တေသု မဂ္ဂေသု စ နဒီတိတ္ထဂါမဒွါရာဒီသု စ အာဂန္တုကဘိက္ခူနံ သီဃံ သီဃံ ဟတ္ထပါသာနယနတ္ထဉ္စ ဗဟိသီမကရဏတ္ထဉ္စ အာရာမိကေ စေဝ သမဏုဒ္ဒေသေ စ ဌပေတွာ ဘေရိသညံ ဝါ သင်္ခသညံ ဝါ ကတွာ သီမာ သမူဟနိတဗ္ဗာတိ.

နနု စ ဣဒံ သောဓနံ ရက္ခဏဉ္စ သီမာသမ္မုတိကာလေယေဝ အဋ္ဌကထာယံ ဝုတ္တံ, အထ ကသ္မာ ဣဓ သီမာသမူဟနနေ ဝုတ္တန္တိ? ဣမဿပိ သီမာသမူဟနနကမ္မဿ ဉတ္တိဒုတိယကမ္မတ္တာ ပရိသသမ္ပတ္တိဇနနတ္ထံ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ. ဧဝံ သန္တေပိ ဣဒံ သီမာသမူဟနနကမ္မံ နာမ ယဒိ ပေါရာဏာ ဗဒ္ဓသီမာ အတ္ထိ, တဒဋ္ဌကသံဃေ ဟတ္ထပါသဂတေ အညေသု ဘိက္ခူသု ဂါမသီမံ ပဝိဋ္ဌေသုပိ ကမ္မဘေဒေါ နတ္ထိ. ယဒိ ပေါရာဏာ ဗဒ္ဓသီမာ နတ္ထိ, ဧဝမ္ပိ သတိ ကေဝလံ ဂါမသီမာဘူတတ္တာ သီမာသမူဟနနကမ္မေ အသမ္ပဇ္ဇန္တေပိ ဒေါသော နတ္ထိ, အထ ကသ္မာ သောဓနာ ဝုတ္တာတိ? သစ္စံ, တထာပိ သမူဟနိတဗ္ဗာ ပေါရာဏသီမာပရိစ္ဆေဒဿ ဒုဝိညေယျတ္တာ. သစေ ဟိ မဟတိယာ ပေါရာဏဗဒ္ဓသီမာယ ဧကသ္မိံ ပဒေသေ သီမံ သမူဟနိဿာမာတိ သံဃေ သန္နိပတိတေ တဿာယေဝ သီမာယ အညသ္မိံ ပဒေသေ ဘိက္ခုမှိ ပဝိဋ္ဌေ အဇာနန္တဿပိ ကမ္မံ ဝိပဇ္ဇတိ, တသ္မာ မဟုဿာဟေန သောဓေတဗ္ဗာဝါတိ [Pg.353] ဒဋ္ဌဗ္ဗံ. ဧဝံ ဂါမသီမသောဓနံ ‘‘ပရိသသမ္ပတ္တိယာ ယုတ္တာ နာမ သဗ္ဗန္တိမေန ပရိစ္ဆေဒေန စတူဟိ ဘိက္ခူဟိ သန္နိပတိတွာ ယာဝတိကာ တသ္မိံ ဂါမက္ခေတ္တေ ဗဒ္ဓသီမံ ဝါ နဒီသမုဒ္ဒဇာတဿရေ ဝါ အနောက္ကမိတွာ ဌိတာ ဘိက္ခူ, တေ သဗ္ဗေ ဟတ္ထပါသေ ဝါ ကတွာ ဆန္ဒံ ဝါ အာဟရိတွာ သမ္မတာ’’တိ ကင်္ခါဝိတရဏိယံ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) အာဂတတ္တာ ပရိသသမ္ပတ္တိကာရဏံ ဟောတီတိ ဝိညာယတိ. တတော ‘‘သီမာယ သီမံ သမ္ဘိန္ဒန္တေန သမ္မတာ, သီမာယ သီမံ အဇ္ဈောတ္ထရန္တေန သမ္မတာ’’တိ ဝုတ္တေဟိ ဒွီဟိ ဝိပတ္တိဒေါသေဟိ မုစ္စနတ္ထံ သီမသမူဟနနကမ္မံ ကာတဗ္ဗံ.

သီမာယ အသမူဟတာယ သတိ ကထံ ဝိပတ္တိဒွယံ အာပဇ္ဇေယျာတိ, တထာ သောဓိတာယပိ ဂါမသီမာယ. ယဒိ ပေါရာဏဗဒ္ဓသီမာ ဝိဇ္ဇမာနာ ဘဝေယျ, တဿာ ဝိဇ္ဇမာနဘာဝံ အဇာနန္တာ နဝံ ဗဒ္ဓသီမံ ဗန္ဓေယျုံ. ပေါရာဏသီမာယ ဟိ နိမိတ္တံ အန္တော ကတွာ တဿ သမီပေ ပေါရာဏသီမာယ အန္တော ဌိတံ အညံ နိမိတ္တံ ကတွာ နဝံ ဗဒ္ဓသီမံ ဗန္ဓေယျုံ, သီမာယ သီမံ သမ္ဘိန္ဒန္တေန သမ္မတာ နာမ ဟောတိ. တေန ဝုတ္တံ ကင်္ခါဝိတရဏိယံ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ‘‘သီမာယ သီမံ သမ္ဘိန္ဒန္တေန သမ္မတာ နာမ အတ္တနော သီမာယ ပရေသံ သီမံ သမ္ဘိန္ဒန္တေန သမ္မတာ. သစေ ဟိ ပေါရာဏကဿ ဝိဟာရဿ ပုရတ္ထိမာယ ဒိသာယ အမ္ဗော စေဝ ဇမ္ဗူ စာတိ ဒွေ ရုက္ခာ အညမညံ သံသဋ္ဌဝိဋပါ ဟောန္တိ, တေသု အမ္ဗဿ ပစ္ဆိမဒိသာဘာဂေ ဇမ္ဗူ. ဝိဟာရသီမာ စ ဇမ္ဗုံ အန္တော ကတွာ အမ္ဗံ ကိတ္တေတွာ ဗဒ္ဓါ ဟောတိ, အထ ပစ္ဆာ တဿ ဝိဟာရဿ ပုရတ္ထိမဒိသာယံ ဝိဟာရေ ကတေ သီမံ ဗန္ဓန္တာ ဘိက္ခူ အမ္ဗံ အန္တော ကတွာ ဇမ္ဗုံ ကိတ္တေတွာ ဗန္ဓန္တိ, သီမာယ သီမာ သမ္ဘိန္နာ နာမ ဟောတီ’’တိ. ပေါရာဏသီမာယ စ ဧကဒေသံ ဝါ သကလပေါရာဏသီမံ ဝါ အန္တော ကရိတွာ နဝံ သီမံ ဗန္ဓေယျုံ, သီမာယ သီမံ အဇ္ဈောတ္ထရန္တေန သမ္မတာ နာမ[Pg.354]. ဝုတ္တဉှေတံ ကင်္ခါဝိတရဏိယံ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ‘‘သီမာယ သီမံ အဇ္ဈောတ္ထရန္တေန သမ္မတာ နာမ အတ္တနော သီမာယ ပရေသံ သီမံ အဇ္ဈောတ္ထရန္တေန သမ္မတာ. သစေ ဟိ ပရေသံ ဗဒ္ဓသီမံ သကလံ ဝါ တဿာ ပဒေသံ ဝါ အန္တော ကတွာ အတ္တနော သီမံ သမ္မန္နန္တိ, သီမာယ သီမံ အဇ္ဈောတ္ထရိတာ နာမ ဟောတီ’’တိ.

If a boundary has not been removed, how could the twofold failure occur? This is so even with a well-purified village boundary. If an anciently established boundary were to exist, and those unaware of its existence were to establish a new boundary; if they were to establish a new boundary by including a marker of the ancient boundary and, near it, establishing another marker situated within the ancient boundary, this is called 'agreed upon by intermingling a boundary with a boundary.' Therefore, it is said in the Kaṅkhāvitaraṇī (Kaṅkhā. Aṭṭha. Nidānavaṇṇanā): 'Agreed upon by intermingling a boundary with a boundary means agreed upon by intermingling one's own boundary with the boundary of others. For if, in the eastern direction of an ancient monastery, there are two trees, a mango and a rose-apple, with intertwined branches, and the rose-apple is to the west of the mango; and the monastery boundary was established by including the rose-apple and naming the mango as a marker; then later, monks establishing a monastery in the eastern direction of that monastery, when establishing the boundary, include the mango and name the rose-apple as a marker, the boundaries are said to be intermingled.' And if they were to establish a new boundary by including either a part of the ancient boundary or the entire ancient boundary, it is called 'agreed upon by overlapping a boundary with a boundary.' This is stated in the Kaṅkhāvitaraṇī (Kaṅkhā. Aṭṭha. Nidānavaṇṇanā): 'Agreed upon by overlapping a boundary with a boundary means agreed upon by overlapping one's own boundary with the boundary of others. For if they agree upon their own boundary by including the whole of another's established boundary or a part of it, it is called overlapping a boundary with a boundary.'

ယသ္မိံ ပဒေသေ စတ္တာရော ဘိက္ခူ နိသီဒိတွာ ကမ္မံ ကာတုံ န သက္ကောန္တိ, တတ္ထ တတော ပဋ္ဌာယ ယာဝ ကေသဂ္ဂမတ္တမ္ပိ အညေသံ ပေါရာဏဗဒ္ဓသီမပ္ပဒေသံ အတ္တနော သီမာယ အန္တော ကရောန္တော သီမာယ သီမံ သမ္ဘိန္ဒတိ နာမ. စတုန္နံ ဘိက္ခူနံ နိသီဒိတုံ ပဟောနကဋ္ဌာနတော ပဋ္ဌာယ ယာဝ သကလမ္ပိ အညေသံ ပေါရာဏဗဒ္ဓသီမာပဒေသံ အတ္တနော သီမာယ အန္တော ကရောန္တော သီမာယ သီမံ အဇ္ဈောတ္ထရတိ နာမ. ဝုတ္တဉှေတံ ကင်္ခါဝိတရဏိယာ လီနတ္ထပကာသနိယံ (ကင်္ခါ. အဘိ. ဋီ. နိဒါနဝဏ္ဏနာ) ‘‘တဿာ ပဒေသန္တိ တဿာ ဧကဒေသံ, ယတ္ထ ဌတွာ စတူဟိ ဘိက္ခူဟိ ကမ္မံ ကာတုံ သက္ကာ ဟောတိ, တာဒိသံ ဧကဒေသန္တိ ဝုတ္တံ ဟောတိ. ယတ္ထ ပန ဌိတေဟိ ကမ္မံ ကာတုံ န သက္ကာ, တာဒိသံ ပဒေသံ အန္တော ကရိတွာ သီမာယ သီမံ သမ္ဘိန္ဒန္တိ နာမ, န တု အဇ္ဈောတ္ထရန္တိ နာမာတိ ဂဟေတဗ္ဗ’’န္တိ. ဝိမတိဝိနောဒနိယမ္ပိ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၈) ‘‘ယတ္ထ စတူဟိ ဘိက္ခူဟိ နိသီဒိတုံ န သက္ကာ, တတ္တကတော ပဋ္ဌာယ ယာဝ ကေသဂ္ဂမတ္တမ္ပိ အတ္တနော သီမာယ ကရောန္တာ သမ္ဘိန္ဒန္တိ, စတုန္နမ္ပိ ဘိက္ခူနံ ပဟောနကတော ပဋ္ဌာယ ယာဝ သကလမ္ပိ အန္တော ကရောန္တာ အဇ္ဈောတ္ထရန္တီတိ ဝေဒိတဗ္ဗ’’န္တိ ဝုတ္တံ.

In a place so small that four monks cannot sit to perform a formal act, if one includes within one's own boundary even a hair's breadth of another's previously established boundary area, starting from that point, this is called 'intermingling a boundary with a boundary.' From a place sufficient for four monks to sit, if one includes up to the entire area of another's previously established boundary within one's own boundary, this is called 'overlapping a boundary.' For it is said in the Kaṅkhāvitaraṇī Līnatthapakāsanī (Kaṅkhā. Abhi. Ṭī. Nidānavaṇṇanā): '“A part of that” means a part of it, a part of such a kind where four monks are able to stand and perform a formal act. But where, while standing, they are not able to perform a formal act, including such a place is called “intermingling a boundary with a boundary,” and not “overlapping a boundary”; this should be understood.' And in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.148), it is said: 'Where four monks are not able to sit, starting from that much, if they include even a hair's breadth within their own boundary, they are intermingling. Starting from a place sufficient for four monks, if they include up to the entire area, they are overlapping; this should be understood.'

ဧဝံ ဟောတု, တသ္မိံ ဂါမသီမပရိစ္ဆေဒေ ပေါရာဏကသီမာယ ဝိဇ္ဇမာနာယ ဝိပတ္တိဒွယမောစနတ္ထံ သီမာသမူဟနနကမ္မံ သာတ္ထကံ, အဝိဇ္ဇမာနာယ ကထံ သာတ္ထကံ ဘဝေယျာတိ သင်္ကာနိဝတ္တနတ္ထံ [Pg.355] သီမာသမူဟနနကမ္မံ အကတွာ အဘိနဝသီမာယ ဗဇ္ဈမာနာယ သင်္ကာ ဥပ္ပဇ္ဇေယျ, ဘဂဝတော ဓရမာနကာလတော ပဋ္ဌာယ ယာဝဇ္ဇတနာ ဂဏနပထံ ဝီတိက္ကန္တာ ဘိက္ခူ ဥပသမ္ပဒါဒိကမ္မကရဏတ္ထံ တသ္မိံ တသ္မိံ ပဒေသေ သီမံ ဗန္ဓန္တိ. သာ သီမာ ဧတ္ထ အတ္ထိ, ဧတ္ထ နတ္ထီတိ န သက္ကာ ဇာနိတုံ, တသ္မာ ‘‘အမှာကံ သီမာဗန္ဓနဋ္ဌာနေ ပေါရာဏကသီမာ ဘဝေယျ နု ခေါ’’တိ သင်္ကာ ဘဝေယျ, ဧဝံ သတိ သာ အဘိနဝသီမာ စ အာသင်္ကနီယာ ဟောတီတိ သီမာယံ ကတံ ဥပသမ္ပဒါဒိကမ္မမ္ပိ အာသင်္ကနီယံ ဟောတိ, တသ္မာ သင်္ကာနိဝတ္တနတ္ထံ အဘိနဝသီမံ ဗန္ဓိတုကာမေဟိ ယတိပုင်္ဂဝေဟိ အဝဿံ သီမာသမူဟနနကမ္မံ ကာတဗ္ဗံ ဟောတိ. သမူဟနန္တေဟိ ပန ‘‘သီမံ, ဘိက္ခဝေ, သမူဟနန္တေန ပဌမံ တိစီဝရေန အဝိပ္ပဝါသော သမူဟန္တဗ္ဗော, ပစ္ဆာ သီမာ သမူဟန္တဗ္ဗာ’’တိ (မဟာဝ. ၁၄၄) ဝစနတော ပဌမံ အဝိပ္ပဝါသသီမာ သမူဟနိတဗ္ဗာ, တတော သမာနသံဝါသကသီမာ သမူဟနိတဗ္ဗာ. တသ္မိံ သမူဟနနကာလေ စ ‘‘ခဏ္ဍသီမာယံ ဌတွာ အဝိပ္ပဝါသသီမာ န သမူဟန္တဗ္ဗာ, တထာ အဝိပ္ပဝါသသီမာယ ဌတွာ ခဏ္ဍသီမာပိ. ခဏ္ဍသီမာယ ပန ဌိတေန ခဏ္ဍသီမာဝ သမူဟနိတဗ္ဗာ, တထာ ဣတရာယ ဌိတေန ဣတရာ’’တိ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၄၄) ဝစနတော ခဏ္ဍသီမာယံ ဌတွာဝ ခဏ္ဍသီမာ သမူဟနိတဗ္ဗာ, မဟာသီမာယမေဝ ဌတွာ မဟာသီမာ သမူဟနိတဗ္ဗာ, အညိဿာ သီမာယ ဌတွာ အညာ သီမာ န သမူဟနိတဗ္ဗာ. အဋ္ဌကထာယံ အဝိပ္ပဝါသသီမာတိ မဟာသီမံ ဝဒတိ တတ္ထေဝ ယေဘုယျေန စီဝရေန ဝိပ္ပဝသနတော.

So be it. Within that village boundary, if an ancient boundary exists, the formal act of removing the boundary is meaningful for avoiding the twofold failure. If it does not exist, how could it be meaningful? To dispel this doubt: if the formal act of removing the boundary is not performed, a doubt could arise concerning the new boundary being established. From the time the Blessed One was living until the present day, countless monks have established boundaries in various places for the purpose of performing formal acts such as ordination. It is not possible to know whether such a boundary exists here or does not exist here. Therefore, the doubt could arise: ‘Might an ancient boundary exist in the place where we are establishing our boundary?’ This being the case, the new boundary becomes subject to doubt, and any formal act such as ordination performed within that boundary also becomes subject to doubt. Therefore, to dispel doubt, eminent monks who wish to establish a new boundary must certainly perform the formal act of removing the boundary. But by those removing it, according to the statement, ‘Monks, by one removing a boundary, first the boundary for non-separation from the three robes must be removed, and afterwards the boundary itself must be removed’ (Mahāvagga 144), first the non-separation boundary must be removed, then the boundary for common residence must be removed. And at the time of removal, according to the commentary (Mahāvagga Aṭṭhakathā 144), ‘Standing in a partial boundary, the non-separation boundary should not be removed; likewise, standing in the non-separation boundary, the partial boundary should not be removed. But standing in a partial boundary, only the partial boundary should be removed; likewise, standing in the other, only the other should be removed.’ Thus, standing in a partial boundary, only the partial boundary should be removed; standing in the great boundary, only the great boundary should be removed. Standing in one boundary, another boundary should not be removed. In the commentary, the non-separation boundary is called the ‘great boundary’ because it is mostly there that separation from the robes occurs.

‘‘တတ္ထ သစေ ခဏ္ဍသီမဉ္စ အဝိပ္ပဝါသသီမဉ္စ ဇာနန္တိ, သမူဟနိတုဉ္စေဝ ဗန္ဓိတုဉ္စ သက္ခိဿန္တိ. ခဏ္ဍသီမံ ပန ဇာနန္တာ အဝိပ္ပဝါသံ အဇာနန္တာပိ သမူဟနိတုဉ္စေဝ ဗန္ဓိတုဉ္စ သက္ခိဿန္တိ. ခဏ္ဍသီမံ ပန အဇာနန္တာ အဝိပ္ပဝါသံယေဝ ဇာနန္တာ စေတိယင်္ဂဏဗောဓိယင်္ဂဏဥပေါသထာဂါရာဒီသု နိရာသင်္ကဋ္ဌာနေသု ဌတွာ [Pg.356] အပ္ပေဝ နာမ သမူဟနိတုံ သက္ခိဿန္တိ, ပဋိဗန္ဓိတုံ ပန န သက္ခိဿန္တေဝ. သစေ ဗန္ဓေယျုံ, သီမာသမ္ဘေဒံ ကတွာ ဝိဟာရံ အဝိဟာရံ ကရေယျုံ, တသ္မာ န သမူဟနိတဗ္ဗာ. ယေ ပန ဥဘောပိ န ဇာနန္တိ, တေနေဝ သမူဟနိတုံ န ဗန္ဓိတုံ သက္ခိဿန္တိ. အယဉှိ သီမာ နာမ ကမ္မဝါစာယ ဝါ အသီမာ ဟောတိ သာသနန္တရဓာနေန ဝါ, န စ သက္ကာ သီမံ အဇာနန္တေဟိ ကမ္မဝါစာ ကာတုံ, တသ္မာ န သမူဟနိတဗ္ဗာ, သာဓုကံ ပန ဉတွာယေဝ သမူဟနိတဗ္ဗာ စ ဗန္ဓိတဗ္ဗာ စာ’’တိ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၄၄) ဝစနတော ‘‘ဣဒါနိ သီမံ သမူဟနိဿာမာ’’တိ ပရိစ္ဆိန္နာယ ဂါမသီမာယ အန္တော ခဏ္ဍသီမမဟာသီမာနံ အတ္ထိဘာဝံ ဝါ နတ္ထိဘာဝံ ဝါ တာသံ သီမာနံ ပရိစ္ဆေဒဉ္စ န ဇာနန္တိ, ဧဝံ အဇာနန္တာ ဘိက္ခူ တာ ပေါရာဏသီမာယော သမူဟနိတုံ န သက္ကုဏေယျုံ, ပေါရာဏသီမံ သမူဟနိတုံ အသက္ကောန္တာ စ ကထံ အဘိနဝသီမံ ဗန္ဓိတုံ သက္ကုဏိဿန္တီတိ ပရမ္ပရေဟိ အာစရိယေဟိ သမ္မာ ဝိနိစ္ဆိတံ အနုလောမနယံ နိဿာယ မဟန္တံ ဥဿာဟံ ကရိတွာ အင်္ဂံ အပရိဟာပေတွာ သမ္မာ ဝိဟိတနယေန ပေါရာဏသီမံ သမူဟနိတုံ သက္ခိဿန္တိ.

There, if they know both the partial boundary and the boundary of non-separation, they will be able to both remove and bind it. However, if they know the partial boundary but do not know the boundary of non-separation, they will still be able to both remove and bind it. But if they do not know the partial boundary and only know the boundary of non-separation, standing in places free from danger—such as shrine courtyards, Bodhi tree courtyards, or Uposatha halls—they might be able to remove it, but they certainly will not be able to bind it. If they were to bind it, they would create a boundary disruption and make the monastery a non-monastery. Therefore, it should not be removed. Those who know neither will not be able to remove or bind it. For this boundary becomes a non-boundary either by a formal act or by the disappearance of the Dispensation. Moreover, those who do not know the boundary cannot perform a formal act. Thus, it should not be removed, but only after having thoroughly known it should it be removed and bound." According to the commentary (Mahāva. Aṭṭha. 144), the statement "Now we will remove the boundary" refers to a delimited village boundary. Within it, whether partial boundaries or great boundaries exist or not, and the delimitation of those boundaries, are unknown. Not knowing this, the bhikkhus would be unable to remove those old boundaries. If they cannot remove the old boundaries, how could they bind a new one? Therefore, relying on the proper method correctly determined by successive teachers, having made great effort without neglecting any factor, and by the properly arranged method, they will be able to remove the old boundaries.

ကထံ? တသ္မိံ သီမာသမူဟနနကာလေ ယဒိ ပကတိဂါမသီမာယံ အာရဒ္ဓံ, တံ ပကတိဂါမပရိစ္ဆေဒံ, ယဒိ ဝိသုံဂါမသီမာယံ အာရဒ္ဓံ, တံ ဝိသုံဂါမပရိစ္ဆေဒံ အညေသံ ဘိက္ခူနံ အပ္ပဝိသနတ္ထာယ သမန္တတော သုသံဝိဟိတာရက္ခံ ကာရာပေတွာ ကမ္မဝါစံ သာဝေတုံ သမတ္ထေန ဗျတ္တိဗလသမ္ပန္နေန ဝိနယဓရေန သဟ သမာနသံဝါသကေ လဇ္ဇိပေသလေ ဣမဿ ကမ္မဿ စတုဝဂ္ဂကရဏီယတ္တာ စတ္တာရော ဘိက္ခူ ကမ္မပ္ပတ္တေ ဘိက္ခူနံ ပကတတ္တဘာဝဿ ဒုဗ္ဗိညေယျတ္တာ ဝါ တတော အဓိကပ္ပမာဏေ ဘိက္ခူ ဂဟေတွာ ဣဒါနိ ဗန္ဓိတဗ္ဗာယ သီမာယ နိမိတ္တာနံ ဝိဟာရပရိက္ခေပဿ စ အန္တော စ သဗ္ဗတ္ထ ဗဟိ စ သမန္တာ လေဍ္ဍုပါတမတ္တေ ပဒေသေ သဗ္ဗတ္ထ မဉ္စပ္ပမာဏေ မဉ္စပ္ပမာဏေ ဌာနေ ဟတ္ထပါသံ အဝိဇဟိတွာ [Pg.357] တိဋ္ဌန္တာ, နိသီဒန္တာ ဝါ ဟုတွာ ပဌမံ အဝိပ္ပဝါသသီမာသမူဟနနကမ္မဝါစံ, တတော သမာနသံဝါသကသီမာသမူဟနနကမ္မဝါစံ သာဝေတွာ သီမာယ သမုဂ္ဃာတေ ကတေ ပေါရာဏသီမာသု ဝိဇ္ဇမာနာသုပိ ပစ္ဆိမန္တေန ဧကဝီသတိယာ ဘိက္ခူနံ နိသီဒနာရဟတ္တာ သီမာယ မဉ္စပ္ပမာဏေ မဉ္စပ္ပမာဏေ ဌာနေ တိဋ္ဌန္တာ ဘိက္ခူ အဝဿံ တာသု သီမာသု တိဋ္ဌန္တာ ဘဝေယျုံ, တသ္မာ သီမဋ္ဌာ ဟုတွာ သီမာသမူဟနနကမ္မဝါစံ ဝတွာ တာ သီမာ သမူဟနေယျုံ. တတော ပေါရာဏဗဒ္ဓသီမာနံ သမူဟတတ္တာ ဂါမသီမာယေဝ အဝသိဋ္ဌာ ဘဝေယျာတိ. ဝုတ္တဉှေတံ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၄) ‘‘ကေစိ ပန ဤဒိသေသု ဝိဟာရေသု ဆပဉ္စမတ္တေ ဘိက္ခူ ဂဟေတွာ ဝိဟာရကောဋိတော ပဋ္ဌာယ ဝိဟာရပရိက္ခေပဿ အန္တော စ ဗဟိ စ သမန္တာ လေဍ္ဍုပါတေ သဗ္ဗတ္ထ မဉ္စပ္ပမာဏေ မဉ္စပ္ပမာဏေ ဩကာသေ နိရန္တရံ ဌတွာ ပဌမံ အဝိပ္ပဝါသသီမံ, တတော သမာနသံဝါသကသီမဉ္စ သမူဟနနဝသေန သီမာယ သမုဂ္ဃာတေ ကတေ တသ္မိံ ဝိဟာရေ ခဏ္ဍသီမာယ မဟာသီမာယ စ ဝိဇ္ဇမာနတ္တေ သတိပိ အဝဿံ ဧကသ္မိံ မဉ္စဋ္ဌာနေ တာသံ မဇ္ဈဂတာ တေ ဘိက္ခူ တာ သမူဟနေယျုံ, တတော ဂါမသီမာ ဧဝ အဝသိဿေယျာ’’တိ.

How? At the time of removing the boundary, if it was begun within the ordinary village boundary, it is delimited by that ordinary village boundary. If it was begun within a separate village boundary, it is delimited by that separate village boundary. To prevent other bhikkhus from entering, having arranged well-secured protection all around, a Vinaya-holder endowed with competence and strength, together with fellow residents who are modest and conscientious, should announce the formal act. Since this act requires a quorum of four, and because the actual state of the bhikkhus fit for the act is difficult to ascertain, they should take four bhikkhus or more than that number. Then, within the markers of the boundary now to be bound and the monastery enclosure, and everywhere inside and outside all around at a stone’s throw distance, standing or sitting at every seat-sized place without abandoning arm’s reach, they should first announce the formal act of removing the boundary of non-separation, and then the formal act of removing the boundary of common residence. Once the boundary has been uprooted, even if the old boundaries still exist, the bhikkhus standing at every seat-sized place of the boundary must necessarily be standing within those boundaries (since the boundary is fit for the sitting of twenty-one bhikkhus at its far end). Therefore, having stood within the boundary, they should recite the formal act of removing the boundary and remove those boundaries. Then, because the old bound boundaries have been removed, only the village boundary would remain. As it is said in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.144): “Some, however, in such monasteries, take about five or six bhikkhus and, beginning from the edge of the monastery, stand continuously at every seat-sized place everywhere, both inside and outside the monastery enclosure, at a stone’s throw distance all around. First, by way of removing the boundary of non-separation, and then the boundary of common residence, when the boundary has been uprooted, even if a partial boundary and a great boundary still exist in that monastery, those bhikkhus, necessarily being in the midst of them at one seat-sized place, would remove them. After that, only the village boundary will remain.”

‘‘သာဓုကံ ပန ဉတွာယေဝ သမူဟနိတဗ္ဗာ စေဝ ဗန္ဓိတဗ္ဗာ စာ’’တိ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၄၄) ဝစနတော သီမံ ဇာနန္တာယေဝ သမူဟနိတုံ သက္ခိဿန္တိ, ကထံ အဇာနန္တာတိ. ဣမသ္မိံ သီမာသမူဟနနာဓိကာရေ သီမံ ဝါ သီမာပရိစ္ဆေဒံ ဝါ ဇာနနဘာဝေါ အင်္ဂံ န ဟောတိ, အန္တောသီမာယံ ဌိတဘာဝေါ, ‘‘သီမံ သမူဟနိဿာမာ’’တိ ကမ္မဝါစာကရဏန္တိ ဣဒမေဝ ဒွယံ အင်္ဂံ ဟောတိ, တသ္မာ ဣမိနာ အင်္ဂဒွယေန သမ္ပန္နေ သတိ ဣမံ အဇာနန္တာပိ သမူဟနိတုံ သက္ကောန္တီတိ. ဣမိနာ အင်္ဂဒွယေန သမ္ပန္နေ သတိ သီမံ အဇာနန္တာနံ သမူဟနိတုံ သမတ္ထဘာဝေါ ကထံ ဝိညာတဗ္ဗောတိ? အဋ္ဌကထာယံ ‘‘ခဏ္ဍသီမံ ပန ဇာနန္တာ အဝိပ္ပဝါသံ အဇာနန္တာပိ [Pg.358] သမူဟနိတုဉ္စေဝ ဗန္ဓိတုဉ္စ သက္ခိဿန္တီ’’တိ ဧဝံ မဟာသီမာယ ပရိစ္ဆေဒံ အဇာနနဋ္ဌာနေပိ သမူဟနနဿ ဝုတ္တတ္တာ ဝိမတိဝိနောဒနိယမ္ပိ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၄) ‘‘န ဟေတ္ထ သီမာယ, တပ္ပရိစ္ဆေဒဿ ဝါ ဇာနနံ အင်္ဂံ, သီမာယ ပန အန္တောဌာနံ, ‘သမူဟနိဿာမာ’တိ ကမ္မဝါစာကရဏဉ္စ အင်္ဂံ. အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၄၄) ‘ခဏ္ဍသီမံ ပန ဇာနန္တာ အဝိပ္ပဝါသံ အဇာနန္တာပိ သမူဟနိတုဉ္စေဝ ဗန္ဓိတုဉ္စ သက္ခိဿန္တီ’တိ ဧဝံ မဟာသီမာယ ပရိစ္ဆေဒဿ အဇာနနေပိ သမူဟနနဿ ဝုတ္တတ္တာ’’တိ ဝုတ္တံ. တတော ပေါရာဏဗဒ္ဓသီမာနံ သမူဟတတ္တာ ဂါမသီမာယေဝ အဝသိဋ္ဌာ ဘဝေယျာတိ တသ္မိံ အဝသိဋ္ဌာယ တတော ပရံ ကိံ ကာတဗ္ဗန္တိ. ဂါမသီမာယ အဝသိဋ္ဌာယ သတိ တံ ဂါမသီမံ ပုဗ္ဗေ ဝုတ္တနယေန သောဓနံ ရက္ခဏဉ္စ ကတွာ တိဿံ ဂါမသီမာယံ ခဏ္ဍသီမံ မဟာသီမဉ္စ ယထာရုစိ ဗန္ဓိတုံ လဘတိ, သီမံ အဗန္ဓိတွာဝ ကေဝလာယ ဂါမသီမာယ ဥပသမ္ပဒါဒိသံဃကမ္မဉ္စ ကာတုမ္ပိ လဘတိ.

"However, only after having thoroughly known it should it be removed and bound," according to the commentary (Mahāva. Aṭṭha. 144). Because of this statement, those who know the boundary will be able to remove it; but how can those who do not know it? In this context of removing a boundary, the state of knowing the boundary or its delimitation is not a factor. The state of standing within the boundary, and the performance of the formal act 'We will remove the boundary'—these two alone are factors. Therefore, when these two factors are fulfilled, even those who do not know it can remove it. When these two factors are fulfilled, how is the ability of those who do not know the boundary to remove it to be understood? In the commentary it is stated: "However, those who know the partial boundary but do not know the boundary of non-separation will be able to both remove and bind it." Thus, it is stated that removal is possible even in the case of not knowing the delimitation of a great boundary. And in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.144) it is said: "Here, knowing the boundary or its delimitation is not a factor; but standing within the boundary, and performing the formal act 'We will remove it,' are factors." In the commentary (Mahāva. Aṭṭha. 144) it is said: "However, those who know the partial boundary but do not know the boundary of non-separation will be able to both remove and bind it." Thus, it is stated that removal is possible even without knowing the delimitation of a great boundary. Then, because the old bound boundaries have been removed, only the village boundary would remain. When that remains, what should be done after that? When the village boundary remains, having purified and protected that village boundary by the method stated previously, one may bind a partial boundary and a great boundary within that village boundary as desired. Or, even without binding a boundary, one may perform ordination and other Saṅgha acts using only the village boundary.

ဝုတ္တဉှိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၄) – ‘‘ဂါမသီမာယ ဧဝ စ အဝသိဋ္ဌာယ တတ္ထ ယထာရုစိ ဒုဝိဓမ္ပိ သီမံ ဗန္ဓိတုဉ္စေဝ ဥပသမ္ပဒါဒိကမ္မံ ကာတုဉ္စ ဝဋ္ဋတီတိ ဝဒန္တိ, တံ ယုတ္တံ ဝိယ ဒိဿတိ, ဝီမံသိတွာ ဂဟေတဗ္ဗ’’န္တိ. တသ္မာ ယဒိ သဋ္ဌိဟတ္ထာယာမံ စတ္တာလီသဟတ္ထဝိတ္ထာရံ ခဏ္ဍသီမမေဝ ကတ္တုကာမာ ဟောန္တိ, ဧတ္တကေ ပဒေသေ မဉ္စဋ္ဌာနံ ဂဏှန္တော ပမာဏယုတ္တကော မဉ္စောတိ သဗ္ဗပစ္ဆိမပ္ပမာဏယုတ္တော မဉ္စော. သော ဟိ ပကတိဝိဒတ္ထိယာ နဝဝိဒတ္ထိကော, အဋ္ဌဝိဒတ္ထိကော ဝါ ဟောတိ. တတော ခုဒ္ဒကော မဉ္စော သီသုပဓာနံ ဌပေတွာ ပါဒံ ပသာရေတွာ နိပဇ္ဇိတုံ နပ္ပဟောတီတိ သဗ္ဗပစ္ဆိမမဉ္စဿ အာယာမပ္ပမာဏဿ သမန္တပါသာဒိကာယံ ဝုတ္တတ္တာ တတော အဓိကာယာမောပိ ဟောတိယေဝ. မဉ္စဿ ဝိတ္ထာရော ပန အာယာမဿ ဥပဍ္ဎော ဟောတိ, တသ္မာ မဉ္စပ္ပမာဏဋ္ဌာနံ အာယာမတော ပဉ္စဟတ္ထံ, ဝိတ္ထာရတော ပဉ္စဝိဒတ္ထိကန္တိ ဂဟေတွာ တေန [Pg.359] ပမာဏေန ဂဏှန္တော သဋ္ဌိဟတ္ထာယာမံ သီမဋ္ဌာနံ စတုဝီသတိမဉ္စကံ ဟောတိ, စတ္တာလီသဟတ္ထဝိတ္ထာရံ အဋ္ဌမဉ္စကံ ဟောတိ. ဧဝံ ဂဏှန္တော ဒက္ခိဏုတ္တရာယာမော မဉ္စော ဟောတိ, သဋ္ဌိဟတ္ထာယာမံ သီမဋ္ဌာနံ ဒွါဒသမဉ္စကံ ဟောတိ, စတ္တာလီသဟတ္ထဝိတ္ထာရံ သောဠသမဉ္စကံ ဟောတိ. ဧဝံ ဂဏှန္တော ပါစီနပစ္ဆိမာယာမော မဉ္စော ဟောတိ. ဒုဝိဓေပိ အာယာမံ ဝိတ္ထာရေန ဂုဏိတံ ကရောန္တော သကလံ အန္တောသီမဋ္ဌာနံ ဒွါနဟုတ္တရသတမဉ္စကံ ဟောတိ, ဗဟိသီမဋ္ဌာနမ္ပိ သမန္တတော ဧကမဉ္စကံ ဝါ ဒွိတိမဉ္စကံ ဝါ ဂဟေတဗ္ဗံ. တေန သဟ ဂဏနံ ဝဍ္ဎေတဗ္ဗံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၄) ပန ‘‘သမန္တာ လေဍ္ဍုပါတော’’တိ ဝုတ္တံ, တံ ပန မဟာသီမာဗန္ဓနကာလေ ဝိဟာရပရိက္ခေပဿ ဗဟိဥပစာရံ သန္ဓာယ ဝုတ္တံ သိယာ. ခဏ္ဍသီမာယပိ ဒူရတော သမူဟနနေ ဒေါသော နတ္ထိ, ဒုက္ကရတ္တာ ပန ကာရကာနံ ပမာဏံ ဇာနိတဗ္ဗံ. ကလျာဏိယံ နာမ သီမာယံ ပန အာယာမတော စ ဝိတ္ထာရတော စ ပဉ္စဟတ္ထပ္ပမာဏံ ဌာနံ ဧကကောဋ္ဌာသံ ကတွာ သမူဟနတိ. တမ္ပိ ပစ္ဆိမမဉ္စပ္ပမာဏတော အဓိကမေဝါတိ ကတွာ ကတံ. ဣဒါနိ အမှေတိ ဝုတ္တဋ္ဌာနံ ပန ပကရဏနယေန သံသန္ဒနတ္တာ ယုတ္တတရန္တိ ဒဋ္ဌဗ္ဗံ.

It is stated in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.144): 'Regarding the remaining area of the village boundary, it is said that one may establish either type of boundary there as desired and perform acts such as ordination. This seems reasonable and should be accepted after careful consideration.' Therefore, if they wish to establish a partial boundary (khaṇḍasīmā) measuring sixty hands in length and forty hands in width, then within such an area, a bed of suitable measure is a bed of the smallest permissible measure. For, by the standard span, it is either nine spans or eight spans long. A bed smaller than that is not sufficient for one to lie down with legs outstretched, having placed a headrest. Since the length of the bed of the smallest permissible measure is mentioned in the Samantapāsādikā, it may even exceed that. The width of the bed, however, is half its length. Therefore, taking the space occupied by a bed as five hands in length and five spans in width, and calculating with this measure: when the bed is oriented with its length from east to west, a boundary area sixty hands in length becomes twenty-four bed-units, and forty hands in width becomes eight bed-units. When the bed is oriented with its length from south to north, the sixty-hand-long boundary space becomes twelve bed-units, and the forty-hand-wide space becomes sixteen bed-units. In both cases, when multiplying the length by the width, the entire inner boundary space amounts to one hundred and ninety-two bed-units. The outer boundary space should also be taken as one or two bed-units all around. The count should be increased along with this. However, the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.144) mentions 'a clod's throw all around,' which may have been said in reference to the outer vicinity of the monastery enclosure when establishing a major boundary (mahāsīmā). For a partial boundary (khaṇḍasīmā), there is no fault in clearing the ground from a distance, but since it is difficult, the workers should know the proper measurements. In the case of the Kalyāṇī boundary, however, they clear an area measuring five hands in both length and width as a single section. This too is done on the grounds that it exceeds the measurement of the smallest permissible bed. Now, what has been stated by us should be seen as more appropriate, due to its correspondence with the method of the treatise.

သမူဟနနာကာရော ပန ဧဝံ ဝေဒိတဗ္ဗော – ဣဒါနိ ဗန္ဓိတဗ္ဗာယ သီမာယ နိမိတ္တာနံ အန္တော စ ဗဟိ စ ယထာဝုတ္တနယေန သမူဟနိတဗ္ဗသီမဋ္ဌာနံ အာဒါသတလံ ဝိယ သမံ သုဒ္ဓံ ဝိမလံ ကတွာ ယထာဝုတ္တမဉ္စပ္ပမာဏံ မဉ္စပ္ပမာဏံ ဌာနံ အဋ္ဌပဒကလေခံ ဝိယ ရဇ္ဇုနာ ဝါ ဒဏ္ဍေန ဝါ လေခံ ကာရာပေတွာ လေခါနုသာရေန တမ္ဗမတ္တိကစုဏ္ဏေန ဝါ သေတမတ္တိကစုဏ္ဏေန ဝါ ဝဏ္ဏဝိသေသံ ကာရာပေတွာ ပန္တိ ပန္တိ ကောဋ္ဌာသံ ကောဋ္ဌာသံ ကာရာပေတွာ ပုဗ္ဗေ ဝုတ္တနယေန အာရက္ခံ သောဓနဉ္စ ကာရာပေတွာ ‘‘ဣဒါနိ သီမံ သမူဟနိဿာမာ’’တိ စတ္တာရော [Pg.360] ဝါ တဒုတ္တရိ ဝါ သမာနသံဝါသကဘိက္ခူ ဂဟေတွာ ပဌမပန္တိယံ ပဌမကောဋ္ဌာသေ မဉ္စဋ္ဌာနေ ဌတွာ ပဌမံ အဝိပ္ပဝါသသီမာသမူဟနနကမ္မဝါစံ, တတော သမာနသံဝါသကသီမာသမူဟနနကမ္မဝါစံ သာဝေတွာ တသ္မိံ ကောဋ္ဌာသေယေဝ အညမညဿ ဌိတဋ္ဌာနံ ပရိဝတ္တေတွာ ပရိဝတ္တေတွာ တိက္ခတ္တုံ ဝါ သတ္တက္ခတ္တုံ ဝါ သမူဟနိတွာ တတော နိက္ခမိတွာ ပဌမပန္တိယံယေဝ ဒုတိယကောဋ္ဌာသေ ဌတွာ တထေဝ ကတွာ တတော ပဌမပန္တိယံယေဝ အနုလောမနယေန ယာဝ အန္တိမကောဋ္ဌာသာ ဧကေကသ္မိံ ကောဋ္ဌာသေ တထေဝ ကတွာ ပဌမပန္တိယာ ပရိက္ခီဏာယ ဒုတိယပန္တိယာ အန္တိမကောဋ္ဌာသေ ဌတွာ တထေဝ ကတွာ တတော ပဋ္ဌာယ ဒုတိယပန္တိယံယေဝ ပဋိလောမနယေန ယာဝ အာဒိကောဋ္ဌာသာ တထေဝ ကတွာ ဧဝံ တတိယပန္တိအာဒီသုပိ ဧကဒါ အနုလောမတော ဧကဒါ ပဋိလောမတော ဂန္တွာ သဗ္ဗာသု ပန္တီသု သဗ္ဗသ္မိံ ကောဋ္ဌာသေ ပရိက္ခီဏေ ဣဒံ သီမာသမူဟနနကမ္မံ နိဋ္ဌိတံ နာမ ဟောတိ. ‘‘စတ္တာရော တဒုတ္တရိ ဝါ’’တိ ဣဒံ ပန ဣမဿ ကမ္မဿ စတုဝဂ္ဂကရဏီယတ္တာ ဝုတ္တံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၄) ပန ဘိက္ခူနံ ပကတတ္တဘာဝဿ ဒုဝိညေယျတ္တာ လဇ္ဇီပေသလဘိက္ခူနဉ္စ ဒုလ္လဘတ္တာ ‘‘ဆပဉ္စမတ္တေ’’တိ ဝုတ္တံ.

The method of removing the boundary should be understood as follows: Now, the boundary area to be removed, both inside and outside the markers of the boundary to be established, should be made level, clean, and spotless like the surface of a mirror, following the method described. Then, a space the size of a bed, as previously mentioned, should be marked with lines like a gameboard, using a string or a stick. Following these lines, a distinct color should be applied with powder of red or white clay, having it made into rows and sections. Afterwards, as previously instructed, arrangements for protection and cleaning should be made. Then, declaring, 'Now we will remove the boundary,' four or more monks of the same communion should be assembled. Standing in the first section of the first row at the bed-space, they should first have the formal act for removing the non-separation boundary announced, followed by the formal act for removing the common-residence boundary. In that same section, they should exchange their standing places with one another and perform the removal three or seven times. Then, leaving there, they should stand in the second section of the first row and do likewise. Proceeding in forward order through the first row up to the last section, they should do likewise in each section. When the first row is finished, they should stand in the last section of the second row and do likewise. Then, starting from there, they should proceed in reverse order through the second row back to the first section, doing likewise. In this way, going once in forward order and once in reverse order for the third row and beyond, when all rows and all sections are finished, this act of removing the boundary is considered complete. The phrase 'four or more' is stated because this act is to be performed by a chapter of four. However, the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.144) states 'about five or six,' since the fitness of the monks is difficult to ascertain, and conscientious and virtuous monks are rare.

ကလျာဏီသီမာယံ ပန သီဟဠဒီပတော အဘိနဝသိက္ခံ ဂဟေတွာ နိဝတ္တန္တေဟိ ဂရဟဝိဝါဒမတ္တမ္ပိ အလဘန္တေဟိ ဓမ္မစေတိယရညာ ဝိစိနိတွာ ဂဟိတေဟိ စုဒ္ဒသဟိ ဘိက္ခူဟိ ကတန္တိ ပါသာဏလေခါယံ အာဂတံ. ရတနပူရနဂရေ ပန သိရီသုဓမ္မရာဇာဓိပတိနာမကဿ စူဠအဂ္ဂရာဇိနော ကာလေ မဟာသီဟဠပ္ပတ္တောတိ ဝိဿုတော သိရီသဒ္ဓမ္မကိတ္တိနာမကော မဟာထေရဝရော အတ္တနော ဝသနဋ္ဌာနဿ အဝိဒူရေ ပဗ္ဗတမတ္ထကေ သီမံ ဗန္ဓန္တော အတ္တနော နိဿိတကေ အဂ္ဂဟေတွာ အတ္တနာ [Pg.361] အဘိရုစိတေ လဇ္ဇိပေသလဗဟုဿုတသိက္ခာကာမဘူတေ အညေ မဟာထေရေ ဂဟေတွာ အတ္တစတုတ္ထောဝ ဟုတွာ ကမ္မံ ကရောတီတိ ဝဒန္တိ. တံ ဣမဿ ကမ္မဿ စတုဝဂ္ဂကရဏီယတ္တာ တေသဉ္စ ထေရာနံ ပကတတ္တဘာဝေ နိရာသင်္ကတ္တာ ကတံ ဘဝေယျ, ဧဝံ သန္တေပိ ဘိက္ခူနံ ပကတတ္တဘာဝဿ ဒုဗ္ဗိညေယျတ္တာ စတုဝဂ္ဂကရဏီယကမ္မဿ အတိရေကစတုဝဂ္ဂေန ကရဏေ ဒေါသာဘာဝတော အတိရေကဘိက္ခူဟိ ကတဘာဝေါ ပသတ္ထတရော ဟောတိ. တေနေဝ စ ကာရဏေန ဝိမတိဝိနောဒနီနာမိကာယံ ဝိနယဋီကာယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၄) ‘‘ဆပဉ္စမတ္တေ ဘိက္ခူ ဂဟေတွာ’’တိ ဝုတ္တံ, ကလျာဏီသီမာယဉ္စ စုဒ္ဒသဟိ ဘိက္ခူဟိ ကတန္တိ ဒဋ္ဌဗ္ဗံ. ဧဝံ နိဋ္ဌိတေပိ ပန သီမာသမူဟနနကမ္မေ နာနာဝါဒါနံ နာနာစရိယာနံ နာနာနိကာယာနံ နာနာဒေသဝါသိကာနံ ဘိက္ခူနံ စိတ္တာရာဓနတ္ထံ ဂရဟဝိဝါဒမောစနတ္ထဉ္စ ပုနပ္ပုနံ တေဟိပိ ဘိက္ခူဟိ တထေဝ ကာရာပေတဗ္ဗံ. ဝုတ္တဉှိ အဋ္ဌကထာယံ (ပရိ. အဋ္ဌ. ၄၈၂-၄၈၃; ဝိ. သင်္ဂ. အဋ္ဌ. ၂၅၁) ‘‘ပုနပ္ပုနံ ပန ကာတဗ္ဗံ. တဉှိ ကုပ္ပဿ ကမ္မဿ ကမ္မံ ဟုတွာ တိဋ္ဌတိ, အကုပ္ပဿ ထိရကမ္မဘာဝါယ ဟောတီ’’တိ. တေနေဝ စ ကာရဏေန ဟံသာဝတီနဂရေ အနေကပဏ္ဍရဟတ္ထိသာမိမဟာဓမ္မရာဇာ သဟပုညကမ္မဘူတတော မဟာစေတိယတော စတူသု ဒိသာသု သီမာသမူဟနနကာလေ ရာမညဒေသဝါသီဟိ မဟာထေရေဟိ စ မရမ္မဒေသဝါသီဟိ မဟာထေရေဟိ စ ဝိသုံ ဝိသုံ ကာရာပေသီတိ ဒဋ္ဌဗ္ဗံ.

In the Kalyāṇī boundary, it is recorded in the stone inscription that it was established by fourteen monks—who had returned after receiving the new training from the island of Sri Lanka without incurring even the slightest blame or dispute, and who had been chosen after investigation by King Dhammacetiya. In the city of Ratanapūra, during the reign of King Sirīsudhammarājādhipati, also known as Cūḷaaggarāja, the renowned elder named Sirīsaddhammakitti, also called Mahāsīhaḷappatta, is said to have demarcated a boundary on a mountain peak not far from his own dwelling. Without taking his own disciples, he selected other elders who were modest, virtuous, learned, and desirous of training, agreeable to himself, and performed the act with himself as the fourth member. This was done, it is said, because this act required a quorum of four and because there was no doubt as to the fitness of those elders. Even so, due to the difficulty in ascertaining the fitness of monks, performing an act requiring a quorum of four with more than the required quorum is considered more commendable, as there is no fault in it. For this very reason, the Vinaya sub-commentary named Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.144) states, 'taking about five or six monks,' and it should be understood that in the Kalyāṇī boundary, it was done by fourteen monks. Even when this act of removing the boundary is completed, to please the minds of monks of different views, different teachers, different fraternities, and different regions, and to avert blame and disputes, it should be caused to be done again and again by those monks. For it is stated in the commentary (Pari. Aṭṭha. 482–483; Vi. Saṅga. Aṭṭha. 251): 'It should be done again and again. For a potentially invalid act, it serves to validate it; for a valid act, it serves to make it firm.' For this very reason, it should be understood that in the city of Haṃsāvatī, the great righteous king, the Lord of Many White Elephants, during the removal of the boundary in the four directions from the Great Cetiya, which was a joint meritorious deed, had it done separately by the senior monks residing in the Rāmañña country and by the senior monks residing in the Maramma country.

ယဒိ ပန မဟာသီမံ ဗန္ဓိတုကာမော ဟောတိ, တဒါ ဥသဘမတ္တံ ဝါ ဒွိဥသဘမတ္တံ ဝါ တဒုတ္တရိ ဝါ ပဒေသံ သလ္လက္ခေတွာ ‘‘ဧတ္တကေ ဌာနေ ဝိဟာရံ ကရိဿာမာ’’တိ ပရိက္ခေပံ ကာရာပေတွာ တဿ ဝိဟာရပရိက္ခေပဿ အန္တော စ သဗ္ဗတ္ထ ဗဟိ စ သမန္တာ လေဍ္ဍုပါတဋ္ဌာနေ မဉ္စပ္ပမာဏေ မဉ္စပ္ပမာဏေ [Pg.362] ဩကာသေ ဟေဋ္ဌာ ဝုတ္တနယေန ပန္တိကောဋ္ဌာသေ ကတွာ ကမ္မပ္ပတ္တေဟိ ဘိက္ခူဟိ သဒ္ဓိံ နိရန္တရံ ဌတွာ ပဌမံ အဝိပ္ပဝါသသီမာ တတော သမာနသံဝါသကသီမာ စ သမူဟနိတဗ္ဗာ. ဧဝံ သီမာယ သမုဂ္ဃာတေ ကတေ တသ္မိံ ဝိဟာရေ ခဏ္ဍသီမာယ မဟာသီမာယ စ ဝိဇ္ဇမာနတ္တေ သတိ အဝဿံ ဧကသ္မိံ မဉ္စဋ္ဌာနေ တာသံ မဇ္ဈဂတာ တေ ဘိက္ခူ တာ သမူဟနေယျုံ, တတော ဂါမသီမာ ဧဝ အဝသိဿေယျ, တဿံ ဂါမသီမာယံ ခဏ္ဍသီမာမဟာသီမာဝသေန ဒုဝိဓာ သီမာ ယထာရုစိ ဗန္ဓိတဗ္ဗာ. ဗန္ဓနာကာရံ ပန ဥပရိ ဝက္ခာမ.

If one wishes to establish a great boundary (mahāsīmā), then, after assessing an area of one usabha-measure, two usabha-measures, or more, and having an enclosure marked out with the intention, 'We will build the monastery within this space,' then inside that monastery enclosure and all around it, within a clod's throw, in spaces the size of a bed, rows and sections should be made in the manner previously described. Then, together with the monks who are eligible for the formal act, standing without interruption, they should first remove the non-separation boundary (avippavāsasīmā), and then the common-residence boundary (samānasaṃvāsakasīmā). When the boundary has been removed in this way, if both a partial boundary (khaṇḍasīmā) and a great boundary (mahāsīmā) exist within that monastery, the monks, having entered the space between them, must necessarily remove those boundaries from a single bed-space. After that, only the village boundary (gāmasīmā) will remain. Within that village boundary, a twofold boundary—either a partial boundary or a great boundary—may be established as one prefers. The method of establishing the boundary will be explained later.

ကသ္မာ ပန နိမိတ္တာနံ ဗဟိပိ သီမာသမူဟနနံ ကတံ, နနု နိမိတ္တာနံ အန္တောယေဝ အဘိနဝသီမာ ဣစ္ဆိတဗ္ဗာတိ တတ္ထေဝ သမ္ဘေဒဇ္ဈောတ္ထရဏဝိမောစနတ္ထံ ပေါရာဏကသီမာယ သမူဟနနံ ကာတဗ္ဗန္တိ? သစ္စံ, ဒုဝိညေယျတ္တာ ပန ဧဝံ ကတန္တိ ဒဋ္ဌဗ္ဗံ. ဒုဝိညေယျော ဟိ ပေါရာဏကသီမာယ ဝိဇ္ဇမာနာဝိဇ္ဇမာနဘာဝေါ, တသ္မာ ယဒိ နိမိတ္တာနံ အန္တောယေဝ သီမာသမူဟနနံ ကရေယျ, တတော ဗဟိ ပေါရာဏကသီမာ တိဋ္ဌေယျ, တတော အပ္ပမတ္တကံ ဌာနံ အန္တော ပဝိသေယျ, တံ ဌာနံ ကမ္မဝါစာပါဌကေန သဟ သီမာသမူဟနနကာရကသံဃဿ ပတိဋ္ဌဟနပ္ပဟောနကံ န ဘဝေယျ, ဧဝံ သန္တေ သာ ပေါရာဏကသီမာ အသမူဟတာဝ ဘဝေယျ. တံ သမူဟတသညာယ သီမာသမ္မန္နနကာလေ အန္တောနိမိတ္တဋ္ဌာနံ သမ္မန္နေယျုံ, တံ အသမူဟတပေါရာဏသီမာကောဋိပဝိဋ္ဌတ္တာ သီမာယ သီမံ သမ္ဘေဒဒေါသော, ယဒိ ပန တံ ဌာနံ စတုန္နံ နိသိန္နပ္ပဟောနကံ ဘဝေယျ, သီမာယ သီမံ အဇ္ဈောတ္ထရဏဒေါသော, ယဒိပိ အန္တော န ပဝိသတိ, နိရန္တရံ ဖုဋ္ဌမတ္တံ ဟောတိ, ဧဝမ္ပိ သီမာသင်္ကရဒေါသောတိ ဣမသ္မာ ဒေါသတ္တယာ ဝိမောစနတ္ထံ နိမိတ္တာနံ ဗဟိပိ သီမာသမူဟနနံ ကတံ. တေနေဝ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၄) ‘‘ဗဟိ စ သမန္တာ လေဍ္ဍုပါတေ’’တိအာဒိ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ.

But why was the removal of the boundary performed even outside the markers? Should not the new boundary be desired only within the markers, and the old boundary be removed right there to be free from infringement and overlapping? True, but it should be understood that this was done because of the difficulty of knowing. For the existence or non-existence of the old boundary is difficult to ascertain. Therefore, if the removal of the boundary were done only within the markers, the old boundary might remain outside. Then, a small portion might extend inside, and that space would not be sufficient for the Saṅgha performing the boundary removal, together with the reciter of the formal announcement, to stand. In that case, the old boundary would remain unremoved. If, under the impression that it had been removed, they were to establish the boundary within the area of the markers, there would be the fault of a boundary infringing upon a boundary, due to being entered by the edge of the unremoved old boundary. If, however, that space were sufficient for four monks to be seated, the fault of a boundary overlapping a boundary would arise. Even if it does not extend inside but is merely touched continuously, the fault of boundary confusion would still occur. To be free from these three faults, the removal of the boundary was performed even outside the markers. For this reason, it is stated in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.144), 'and outside, all around, at a clod's throw,' and so on—this should be understood.

ကေစိ [Pg.363] ပန အာစရိယာ သမန္တာ နိမိတ္တာနံ အန္တော ရဇ္ဇုပသာရဏံ ကတွာ အန္တော ဌတွာ ရဇ္ဇုယာ ဟေဋ္ဌာ ပါဒေ ပဝေသေတွာ ရဇ္ဇုတော ဗဟိ ကိဉ္စိမတ္တံ ဌာနံ အတိက္ကမိတွာ သီမာသမူဟနနံ ကရောန္တိ, တဒေတံ ဝိစာရေတဗ္ဗံ. ပါဒဂ္ဂဋ္ဌပနမတ္တေန ပေါရာဏသီမာသမုဂ္ဃာတော န ဟောတိ, အထ ခေါ ကမ္မဝါစာပါဌကေန သဟ ကမ္မပတ္တသံဃဿ ပတိဋ္ဌာနေန ကမ္မဝါစာယ ပါဌနေန စ သမုဂ္ဃာတော ဟောတိ. ဝုတ္တဉှိ ဝိမတိဝိနောဒနိပ္ပကရဏေ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၄) ‘‘သီမာယ ပန အန္တောဌာနံ, ‘သမူဟနိဿာမာ’တိ ကမ္မဝါစာယ ကရဏဉ္စေတ္ထ အင်္ဂ’’န္တိ, တသ္မာ ဧကဒေသေန အန္တောပဝိဋ္ဌာယ စ ဧကသမ္ဗန္ဓေန ဌိတာယ ပေါရာဏကဗဒ္ဓသီမာယ သမုဂ္ဃာတေ အကတေ ဝုတ္တနယေန ဒေါသတ္တယတော န မုစ္စေယျ, တသ္မာ နိမိတ္တတော ဗဟိပိ ဌတွာ သမူဟနနကရဏဘာဝေါဝ ပါသံသတရော ဟောတိ. အညေ ပန အာစရိယာ ကမ္မကာရကဘိက္ခူနံ ပဒဝလဉ္ဇသမ္ဗန္ဓံ ကတွာ သမူဟနန္တိ, တံ ဂရုကရဏဝသေန ကတန္တိ ဂယှမာနေ ဒေါသော နတ္ထိ. ဧကစ္စေ ပန ထေရာ ‘‘ကာရကသံဃဿ အက္ကန္တဋ္ဌာနေယေဝ သီမာ သမူဟတာ, န အနက္ကန္တဋ္ဌာနေတိ သညာယ ပဌမတရံ သာလံ ကရိတွာ ပစ္ဆာ သီမာယ သမူဟတာယ ထမ္ဘဋ္ဌာနေ အက္ကမိတုံ န လဘတိ, တသ္မာ အသမူဟတာ သီမာ’’တိ ဝဒန္တိ.

Some teachers, however, having stretched a cord around the markers and standing inside, place their feet under the cord and step slightly beyond it to perform the removal of the boundary. This should be examined. The removal of the ancient boundary does not occur by the mere placing of the tips of the feet; rather, the removal occurs through the standing of the Saṅgha qualified for the formal act, together with the reciter of the formal announcement, and by the recitation of the formal announcement. As stated in the Vimativinodanīppakaraṇa (Vi. Vi. Ṭī. Mahāvagga 2.144): 'For a boundary, standing inside and performing the formal announcement, "we will remove," is an essential factor.' Therefore, if an ancient boundary, which stands as a single connected area and is partially entered, is not removed, one would not be free from the three faults as described above. Hence, standing even outside the markers and performing the removal is more commendable. Other teachers perform the removal by making a connection of the footprints of the monks performing the act. If this is understood as being done out of great care, there is no fault in accepting it. Yet, some elders say: 'The boundary is removed only where the acting Saṅgha has stepped, not where they have not stepped. If one first erects a hall and later the boundary is removed, one cannot step on the location of the pillars; therefore, the boundary is unremoved.'

ပုဗ္ဗေပိ သိရီခေတ္တနဂရေ မဟာသတ္တဓမ္မရာဇဿ ကာလေ တေန ရညာ ကတဿ နန္ဒနဝိဟာရဿ ပုရတော တဿ ရညော အဂ္ဂမဟေသိယာ သီမာယ ပတိဋ္ဌာပိတာယ ပဌမံ ဇေတဝနသာလံ ကတွာ ပစ္ဆာ သီမံ သမူဟနိံသု, တဒါ တသ္မိံ နဂရေ မဟာရုက္ခမူလိကော နာမ ဧကော ဂဏပါမောက္ခတ္ထေရော ‘‘သစေ ထမ္ဘံ ဝိဇ္ဈိတွာ ပါဒေ ဌပေတုံ သက္ခိဿာမိ, ဧဝံ သန္တေ အဟံ အာဂစ္ဆိဿာမီ’’တိ ဝတွာ နာဂစ္ဆတိ. သဗ္ဗေ ထေရာ ‘‘န ထမ္ဘမတ္တေန ပေါရာဏသီမာ တိဋ္ဌတိ, ထမ္ဘဿ သမန္တတော ဌတွာ [Pg.364] ကမ္မဝါစာယ ကတာယ သီမာ သမူဟတာ ဟောတီ’’တိ ဝတွာ တဿ ဝစနံ အဂ္ဂဟေတွာ သမူဟနိံသု စေဝ ဗန္ဓိံသု စ. ဟံသာဝတီနဂရေ ဓမ္မစေတိယရညော ကလျာဏိယသီမာဗန္ဓနကာလေပိ ပဌမံ သာလံ ကရိတွာဝ ပစ္ဆာ သမူဟနိံသု, န စ ပါဠိအဋ္ဌကထာဋီကာဒီသု ‘‘ပဒဝလဉ္ဇသမ္ဗန္ဓံ ကတွာ သီမာ သမူဟနိတဗ္ဗာ’’တိ ပါဌော အတ္ထိ, ‘‘မဉ္စပ္ပမာဏေ မဉ္စပ္ပမာဏေ ဌာနေ’’တိ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၄) ပန အတ္ထိ. ပေါရာဏသီမာယ အန္တော ဌတွာ ဧကသ္မိံ ဌာနေ သီမာသမူဟနနကမ္မဝါစာယ ကတာယ သကလာပိ သီမာ သမူဟတာဝ ဟောတိ, တသ္မာ ‘‘ပဒဝလဉ္ဇသမ္ဗန္ဓံ ကတွာ သမူဟနိတဗ္ဗ’’န္တိ ဝစနံ ပဏ္ဍိတာ န သမ္ပဋိစ္ဆန္တိ. ဤဒိသံ ပန ဝစနံ ဂရုကရဏဝသေန ဝုတ္တန္တိ ဂယှမာနေ ကိဉ္စာပိ ဒေါသော နတ္ထိ, တထာပိ သိဿာနုသိဿာနံ ဒိဋ္ဌာနုဂတိအာပဇ္ဇနကာရဏံ ဟောတိ. တေ ဟိ ‘‘အမှာကံ အာစရိယာ ဧဝံ ကထေန္တိ, ဧဝံ ကရောန္တီ’’တိ ဒဠှီကမ္မဝသေန ဂဟေတွာ တထာ အကတေ သီမာ သမူဟတာ န ဟောတီတိ မညန္တိ, တသ္မာ ပကရဏာဂတနယဝသေနေဝ ကရဏံ ဝရံ ပသတ္ထံ ဟောတီတိ ဒဋ္ဌဗ္ဗံ.

Previously, in the city of Sirīkhetta, during the time of King Mahāsattadhammarāja, when a boundary had been established by that king's chief queen in front of the Nandanavihāra built by that king, they first built a Jetavana hall and only afterward removed the boundary. At that time, in that city, a certain leading elder of a group named Mahārukkhamūlika said, 'If I can pierce the pillar and place my foot there, then I will come,' but he did not come. All the elders said, 'The ancient boundary does not remain merely because of a pillar. When the formal announcement is made while standing all around the pillar, the boundary is removed.' Disregarding his words, they both removed and established the boundary. Also in the city of Haṃsāvatī, at the time of King Dhammacetiya's establishment of the Kalyāṇī boundary, they first built a hall and only afterward removed the boundary. And there is no text in the Pāḷi, commentaries, or sub-commentaries stating, 'The boundary must be removed by making a connection of footprints.' However, there is the passage, 'in a space the size of a bed, in a space the size of a bed' (Vi. Vi. Ṭī. Mahāvagga 2.144). When the formal announcement for removing the boundary is performed in one place while standing within the ancient boundary, the entire boundary is indeed removed. Therefore, the learned do not accept the statement, 'It must be removed by making a connection of footprints.' Yet, if such a statement is taken as being spoken out of great care, there is no fault, although it can become a cause for disciples and their successors to fall into the imitation of a view. For they might think, 'Our teachers say and do it this way,' and, holding firmly to this, believe that unless it is done so, the boundary is not removed. Therefore, it should be understood that acting according to the method found in the treatises is better and more commendable.

အပရမ္ပိ ဣမသ္မိံ သီမာသမူဟနနာဓိကာရေ ဓမ္မဂါရဝေဟိ ဝိနယဓရေဟိ စိန္တေတဗ္ဗံ ဂမ္ဘီရံ ဒုဒ္ဒသံ ဌာနံ အတ္ထိ, တံ ကတမန္တိ စေ? ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, တိယောဇနပရမံ သီမံ သမ္မန္နိတု’’န္တိ (မဟာဝ. ၁၄၀) ဝစနတော နာနာဂါမက္ခေတ္တာနိ အဝတ္ထရိတွာ သမ္မတာ တိယောဇနိကာဒိကာယော မဟာသီမာယော ဘဂဝတာ အနုညာတာ အတ္ထိ, အထ ဧကံ ဂါမက္ခေတ္တံ သောဓေတွာ အာရက္ခံ ဒတွာ သီမာယ သမူဟတာယ ယဒိ တတော အညေသု ဂါမက္ခေတ္တေသု ဘိက္ခူ သန္တိ, န ဂါမသီမာ ဗဒ္ဓသီမံ ပရိစ္ဆိန္ဒိတုံ သက္ကောတိ, တသ္မာ တေ ဘိက္ခူ တသ္မိံ ကမ္မေ ဝဂ္ဂံ ကရေယျုံ, ဧဝံ သတိ သီမာ သမူဟတာ န ဘဝေယျ, တာယ အသမူဟတာယ သတိ အဘိနဝသီမာ သမ္မန္နိတဗ္ဗာ န ဘဝေယျ, ဣတိ ဣဒံ ဌာနံ ဒုဇ္ဇာနံ ဒုဒ္ဒသံ, တသ္မာ ပါသာဏစ္ဆတ္တံ ဝိယ ဘဂဝတော [Pg.365] အာဏံ ဂရုံ ကရောန္တေဟိ လဇ္ဇိပေသလဗဟုဿုတသိက္ခာကာမဘူတေဟိ ဝိနယဝိဒူဟိ သုဋ္ဌု စိန္တေတဗ္ဗန္တိ.

Furthermore, in this matter of removing a boundary, there is a profound and hard-to-see point to be considered by those who have reverence for the Dhamma and are upholders of the Vinaya. What is it? According to the saying, 'I allow, O monks, to establish a boundary of three yojanas at most' (Mahāvagga 140), great boundaries of three yojanas and so on, established encompassing various village areas, have been allowed by the Blessed One. But if, after purifying one village area and assigning protection, a boundary is removed, and if there are monks in other village areas, the village boundary cannot demarcate an established boundary. Therefore, those monks would render that act incomplete. In such a case, the boundary would not be removed. Since it remains unremoved, a new boundary should not be established. Thus, this point is difficult to know and hard to see. Therefore, it should be well considered by those knowers of the Vinaya who, holding the Buddha’s command as weighty as a stone parasol, are conscientious, amiable, learned, and desirous of the training.

ဣမသ္မိံ အဓိကာရေ စိန္တေန္တော ဂဝေသန္တော ဝိစိနန္တော ဣဒံ ကာရဏံ ဒိဿတိ – တိယောဇနိကာဒိမဟာသီမာယော ဣဒ္ဓိမန္တာနံ ဘိက္ခူနံ ဓရမာနကာလေ သန္နိပတိတုံ ဝါ ဝိသောဓေတုံ ဝါ သက္ကုဏေယျဘာဝတော တမာရဗ္ဘ ဘဂဝတာ အနုဇာနိတာ ဘဝေယျုံ. သဗ္ဗသ္မိံ ကာလေ သဗ္ဗသ္မိံ ပဒေသေ သဗ္ဗေ ဘိက္ခူ တာဒိသံ မဟာသီမံ သောဓေတုံ ဝါ သန္နိပတိတုံ ဝါ န သက္ကာ, န စ ဘဂဝါ အသက္ကုဏေယျံ အလဗ္ဘနေယျံ ကာရဏံ ဝဒေယျ. ဘဂဝတော ဓရမာနကာလေ ရာဇဂဟနဂရေ အဋ္ဌာရသ မဟာဝိဟာရာ ဧကသီမာဝ ဓမ္မသေနာပတိသာရိပုတ္တတ္ထေရေန သမ္မတာတိ. သီဟဠဒီပေ မဟာဝိဟာရသီမာ အနုရာဓပုရံ အန္တောကတွာ ပဝတ္တာ မဟာမဟိန္ဒတ္ထေရေန သမ္မတာတိ စ ပကရဏေသု ဒိဿတိ, န တထာ ဣမသ္မိံ နာမ ဒေသေ ဒွိယောဇနိကာ ဝါ တိယောဇနိကာ ဝါ သီမာ အသုကေန ဘိက္ခုနာ သမ္မတာတိ ဒိဿတိ. ဣမသ္မိဉ္စ မရမ္မဒေသေ တာဒိသာနံ သီမာနံ နတ္ထိဘာဝေါ ဥပပရိက္ခိတွာ ဇာနိတဗ္ဗော. တထာ ဟိ အနေကသတအနေကသဟဿဝဿကာလတော ဥပ္ပန္နာ ဗဒ္ဓသီမာ ပါသာဏထမ္ဘနိမိတ္တေန သဟ တသ္မိံ တသ္မိံ ပဒေသေ ဒိဿန္တိ. အရိမဒ္ဒနပုရေ စ အနုရုဒ္ဓမဟာရာဇေန သမ္မန္နာပိတာ ဒွါသဋ္ဌယာဓိကသတဟတ္ထာယာမာ သတ္တစတ္တာလီသာဓိကသတဟတ္ထဝိတ္ထာရာ မဟာသီမာ နိမိတ္တေန သဟ ဒိဿတိ. ရတနပူရနဂရေ စ နရပတိဇေယျသူရမဟာရာဇကာလေ အဋ္ဌသတ္တတာဓိကစတုသတကလိယုဂေ သမ္မန္နိတာ သီမာ ပါသာဏလေခါယ သဒ္ဓိံ ဒိဿတိ. ယဒိ တိယောဇနပရမာဒိမဟာသီမာယော အတ္ထိ, ပေါရာဏာစရိယာ နဝံ နဝံ ဗဒ္ဓသီမံ န ဗန္ဓေယျုံ, အထ စ ပန ဗန္ဓန္တိ, တာသု စ နဝသီမာသု ဥပသမ္ပဒါဒိသံဃကမ္မံ ကရောန္တိ, တတော ဧဝ စ ဂဏနပထမတိက္ကန္တာ ဘိက္ခူ ပရမ္ပရတော ဝဍ္ဎေန္တာ ယာဝဇ္ဇတနာ [Pg.366] သာသနံ ပတိဋ္ဌပေန္တိ. ဣမိနာ စ ကာရဏေန ဣမသ္မိံ ပဒေသေ တိယောဇနာ သီမာယော နတ္ထီတိ ဝိညာယတိ.

In considering this matter, investigating and examining, this reason is seen: the great boundaries of three yojanas and more might have been permitted by the Blessed One because, during his time, monks possessing psychic powers could gather within or purify them. At all times and in all places, it is not possible for all monks to purify or gather within such a great boundary, nor would the Blessed One prescribe something impossible or unattainable. During the Blessed One's time, in the city of Rājagaha, eighteen great monasteries had a single boundary approved by the Elder Sāriputta, the General of the Dhamma. In the island of Sri Lanka, the great boundary of the Mahāvihāra, encompassing Anurādhapura, was approved by the Elder Mahinda, as seen in the treatises. But in this country, it is not seen that a boundary of two or three yojanas was approved by any particular monk by name. In this Maramma country, the absence of such boundaries should be understood upon investigation. Indeed, boundaries established many hundreds and thousands of years ago, marked with stone pillars, are seen in various places. In the city of Arimaddana, a great boundary measuring 162 hatthas in length and 147 hatthas in width, approved by King Anuruddha, is seen along with its markers. In the city of Ratanapūra, a boundary approved during the reign of King Narapatijeyyasūra in the year 478 of the Kaliyuga is seen together with a stone inscription. If there were great boundaries extending up to three yojanas, the ancient teachers would not repeatedly establish new boundaries. Yet they do establish them, and in these new boundaries, they perform ordination and other Saṅgha acts. From that very reason, monks beyond counting have continued to increase in succession, establishing the Dispensation up to the present day. For this reason, it is understood that in this country, boundaries of three yojanas do not exist.

အထ ဝါ ‘‘ဝိဟာရပရိက္ခေပဿ အန္တော စ ဗဟိ စ သမန္တာ လေဍ္ဍုပါတေ’’တိ ဝိဟာရပရိက္ခေပဿ အန္တော စ ဝိဟာရူပစာရဘူတေ ဗဟိ လေဍ္ဍုပါတေ စ ဌာနေယေဝ သီမာသမူဟနနဿ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၄) ဝုတ္တတ္တာပိ တာဒိသာ မဟာသီမာယော နတ္ထီတိ ဝိညာယတိ. ယဒိ အတ္ထိ, သီမာသမူဟနနံ ပကရဏာစရိယာ န ကထေယျုံ. ကထေန္တာပိ သမန္တာ တိယောဇနံ ဌာနံ သောဓေတွာ သီမာသမူဟနနံ ကရေယျုံ, တထာ ပန အကထေတွာ ဝိဟာရဝိဟာရူပစာရေသုယေဝ သီမာသမူဟနနဿ ကထိတတ္တာ တိယောဇနိကာဒယော မဟာသီမာယော နတ္ထီတိ ဝိညာယတိ.

Alternatively, it is understood that such great boundaries do not exist, because it is also stated in the Vimativinodanī Ṭīkā (on Mahāvagga 2.144) that the removal of a boundary applies only to the area 'within the monastery enclosure and outside, all around within a clod's throw,' which constitutes the monastery's precincts. If such boundaries did exist, the authors of the treatises would not have discussed the removal of a boundary. Even if they had discussed it, they would have instructed to purify an area of three yojanas all around and then perform the removal of the boundary. But since they did not discuss it in that way, and only mentioned the removal of the boundary within the monastery and its precincts, it is understood that great boundaries of three yojanas and so forth do not exist.

အထ ဝါ ‘‘ခဏ္ဍသီမံ ပန ဇာနန္တာ အဝိပ္ပဝါသံ အဇာနန္တာပိ သမူဟနိတုဉ္စေဝ ဗန္ဓိတုဉ္စ သက္ခိဿန္တီ’’တိ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၄၄) ဝစနတောပိ တေသု တေသု ဇနပဒေသု တိယောဇနိကာဒိကာယော မဟာသီမာယော နတ္ထီတိ ဝိညာယတိ. ကထံ? ယဒိ တာဒိသာ သီမာယော အတ္ထိ, သကလမ္ပိ တံ သီမံ အသောဓေတွာ သီမာသမူဟနနံ အဋ္ဌကထာစရိယာ န ကထေယျုံ, အထ စ ပန ခဏ္ဍသီမံ ဇာနန္တာ အဝိပ္ပဝါသံ အဇာနန္တာပိ သီမံ သမူဟနိတုံ ဗန္ဓိတုဉ္စ သမတ္ထဘာဝံ ကထေန္တိ, သာ ကထာ ခန္ဓသီမာယ သီမန္တရိကန္တရိတမတ္တာ ဟုတွာ တသ္မိံ ဂါမက္ခေတ္တေ အဝိပ္ပဝါသသီမာ ဘဝေယျ, တသ္မာ တသ္မိံ ဌာနေ ဌတွာ သမူဟနိတုံ သမတ္ထဘာဝေန အဋ္ဌကထာစရိယေဟိ ကထီယတိ, န နာနာဂါမက္ခေတ္တာနိ အဝတ္ထရိတွာ သမ္မတာယ တိယောဇနိကာဒိဘေဒါယ သီမာယ အညေသု ဂါမက္ခေတ္တေသု အညေသု ဘိက္ခူသု သန္တေသုပိ သမူဟနိတုံ သမတ္ထဘာဝေန, တေန ဉာယတိ ‘‘န [Pg.367] သဗ္ဗေသု ဌာနေသု တိယောဇနိကာဒိဘေဒါယော မဟာသီမာယော န သန္တီ’’တိ. ဤဒိသာနိ ကာရဏာနိ ဘဂဝတော အာဏံ ဂရုံ ကရောန္တေဟိ ဝိနယတ္ထဝိဒူဟိ ဝိနယဓရေဟိ ပုနပ္ပုနံ စိန္တေတဗ္ဗာနိ ဥပပရိက္ခိတဗ္ဗာနိ, ဣတော အညာနိပိ ကာရဏာနိ ဂဝေသိတဗ္ဗာနီတိ.

Alternatively, it is understood that in those various regions, great boundaries of three yojanas and so forth do not exist, based on the statement in the commentary (Mahāva. Aṭṭha. 144): “Even those who know a fragmentary boundary but do not know the boundary of non-absence will be able to remove and establish a boundary.” How so? If such boundaries existed, the commentary teachers would not have discussed the removal of a boundary without purifying that entire boundary. Yet, they explain that even those who know a fragmentary boundary but do not know the boundary of non-absence are capable of removing and establishing a boundary. That statement implies that it would be a boundary of non-absence in that village territory, being merely a fragmentary boundary separated by an intervening boundary. Therefore, the commentary teachers speak of the ability to remove a boundary while standing in that place, not of the ability to remove a boundary that extends over various village territories—a boundary designated as being of the three-yojana type, etc.—even when other monks are present in those other village territories. Thus, it is known that great boundaries of the three-yojana type and so forth are not present in all places. Such reasons should be repeatedly reflected upon and examined by those who revere the Buddha’s authority, by experts in the Vinaya and bearers of the Vinaya. Other reasons should also be sought beyond these.

ဣတော ပရမ္ပိ ‘‘သစေ အညာနိပိ ဂါမက္ခေတ္တာနိ အန္တောကာတုကာမာ, တေသု ဂါမေသု ယေ ဘိက္ခူ ဝသန္တိ, တေဟိပိ အာဂန္တဗ္ဗ’’န္တိအာဒိဝစနတော (မဟာဝ. အဋ္ဌ. ၁၃၈) ဧကသ္မိံယေဝ ဂါမက္ခေတ္တေ သီမံ န ဗန္ဓန္တိ, အထ ခေါ အညာနိပိ ဂါမက္ခေတ္တာနိ အန္တောကရိတွာပိ ဗန္ဓန္တိ, တသ္မာ ဣဒါနိ သမ္မန္နိတဗ္ဗာယ သီမာယ နိဿယဘူတံ ပကတိဂါမက္ခေတ္တံ ဝါ ဝိသုံဂါမက္ခေတ္တံ ဝါ သောဓိတန္တိ မနသိ န ကာတဗ္ဗံ. ကင်္ခစ္ဆေဒနတ္ထံ သီမာသမူဟနနကမ္မဝါစာဘဏနသမယေ တေန ဂါမက္ခေတ္တေန သမ္ဗန္ဓေသု အညေသု ဂါမက္ခေတ္တေသု ဝသန္တေ ဘိက္ခူပိ ယာစိတွာ တတော ဂါမက္ခေတ္တတော ဗဟိ ဒူရေ ဝါသာပေတဗ္ဗာ. ဧဝဉှိ ကရောန္တေ အညာနိ ဂါမက္ခေတ္တာနိ အန္တောကရိတွာ ပေါရာဏသီမာယ ဝိဇ္ဇမာနာယပိ တေ ဝဂ္ဂံ ကာတုံ န သက္ကောန္တိ. တတော သီမာသမူဟနနကမ္မဝါစာ သမ္ပဇ္ဇတိ, တသ္မာ ဧဝရူပေါ သုခုမော နိပုဏော အတ္ထော ဝိနယဓရေဟိ စိန္တေတဗ္ဗော. ဧဝံ သီမာသမူဟနနဝိဓာနေန သီမာယ သီမံ သမ္ဘိန္ဒန္တေန သမ္မတာ, သီမာယ သီမံ အဇ္ဈောတ္ထရန္တေန သမ္မတာတိ ဝုတ္တေဟိ ဒွီဟိ ဝိပတ္တိဒေါသေဟိ မုတ္တာ ဟောတိ.

Furthermore, from the statement “If one wishes to include other village territories as well, the monks residing in those villages should also come,” (Mahāva. Aṭṭha. 138) it is clear that they do not establish a boundary within just one village territory. Instead, they also include other village territories and then establish the boundary. Therefore, one should not consider that the natural village territory or a separate village territory, which serves as the basis for the boundary now to be designated, has been purified. For the purpose of dispelling doubt, at the time of reciting the formal act for the removal of the boundary, the monks residing in other village territories connected to that village territory should also be requested, and then made to dwell far outside that village territory. By doing so, even if an old boundary that includes other village territories still exists, they cannot form a faction. Thus, the formal act for the removal of the boundary succeeds. Therefore, such a subtle and refined point should be carefully considered by Vinaya experts. In this way, by following the procedure for the removal of the boundary, it is freed from the two faults of invalidation mentioned: “designated by breaking a boundary with a boundary” and “designated by overrunning a boundary with a boundary.”

တတော ‘‘အတိခုဒ္ဒိကာ အတိမဟန္တီ’’တိ (ပရိ. ၄၈၆) ဝုတ္တေဟိ ဝိပတ္တိဒေါသေဟိ ဝိမုစ္စနတ္ထံ သီမာယ ပမာဏံ ဇာနိတဗ္ဗံ. ကထံ? သီမာ နာမ ဧကဝီသတိယာ ဘိက္ခူနံ နိသီဒိတုံ အပ္ပဟောန္တေ သတိ အတိခုဒ္ဒိကာ နာမ ဟောတိ, သမ္မတာပိ သီမာ န ဟောတိ. တိယောဇနတော ပရံ ကေသဂ္ဂမတ္တမ္ပိ ဌာနံ အန္တော ကရောန္တေ သတိ အတိမဟတီ နာမ ဟောတိ, သမ္မတာပိ သီမာ န ဟောတိ[Pg.368], တသ္မာ ဧကဝီသတိယာ ဘိက္ခူနံ နိသီဒနပ္ပဟောနကတော ပဋ္ဌာယ တိယောဇနံ အနတိက္ကမိတွာ ယတ္ထ ယံ ပမာဏံ သံဃော ဣစ္ဆတိ, တတ္ထ တံ ပမာဏံ ကတွာ သီမာ သမ္မန္နိတဗ္ဗာ. ကထံ ဝိညာယတီတိ စေ? ‘‘တတ္ထ အတိခုဒ္ဒိကာ နာမ ယတ္ထ ဧကဝီသတိ ဘိက္ခူ နိသီဒိတုံ န သက္ကောန္တိ. အတိမဟန္တီ နာမ အန္တမသော ကေသဂ္ဂမတ္တေနပိ တိယောဇနံ အတိက္ကမိတွာ သမ္မတာ’’တိ ကင်္ခါဝိတရဏိယံ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ဝစနတော ဝိညာယတိ. ဧဝံ သီမာယ ပမာဏဂ္ဂဟဏေန ‘‘အတိခုဒ္ဒိကာ အတိမဟန္တီ’’တိ ဝုတ္တေဟိ ဒွီဟိ ဒေါသေဟိ မုတ္တာ ဟောတိ.

Then, to be freed from the faults of invalidation mentioned as “too small” or “too large” (Pari. 486), the proper size of the boundary should be known. How? A boundary is called “too small” when it is insufficient for twenty-one monks to sit; even if designated, it is not a boundary. When it includes even a hair’s breadth of space beyond three yojanas, it is called “too large”; even if designated, it is not a boundary. Therefore, starting from being sufficient for twenty-one monks to sit, and not exceeding three yojanas, the Saṅgha should designate the boundary at whatever size they wish. How is this understood? It is understood from the statement in the Kaṅkhāvitaraṇī Aṭṭhakathā (Nidāna-vaṇṇanā): “Therein, ‘too small’ means where twenty-one monks cannot sit. ‘Too large’ means when it is designated having exceeded three yojanas, even by a mere hair’s breadth.” Thus, by determining the proper size of the boundary, it is freed from the two faults mentioned as “too small” or “too large.”

တတော ‘‘ခဏ္ဍနိမိတ္တာ ဆာယာနိမိတ္တာ အနိမိတ္တာ’’တိ (ပရိ. ၄၈၆) ဝုတ္တေဟိ တီဟိ ဝိပတ္တိဒေါသေဟိ ဝိမုစ္စနတ္ထံ နိမိတ္တကိတ္တနံ ကာတဗ္ဗံ, တတ္ထ အသမ္ဗန္ဓကိတ္တနေန နိမိတ္တာ သီမာ ခဏ္ဍနိမိတ္တာ နာမ. ကထံ? သီမာယ စတူသု ဒိသာသု ဌပိတနိမိတ္တေသု ပုရတ္ထိမဒိသာယ နိမိတ္တံ ကိတ္တေတွာ အနုက္ကမေန ဒက္ခိဏပစ္ဆိမဥတ္တရဒိသာသု နိမိတ္တာနိ ကိတ္တေတွာ ပုန ပုရတ္ထိမဒိသာယ နိမိတ္တံ ကိတ္တေတဗ္ဗံ, ဧဝံ ကတေ အခဏ္ဍနိမိတ္တာ နာမ ဟောတိ. ယဒိ ပန ပုရတ္ထိမဒိသာယ နိမိတ္တံ ကိတ္တေတွာ အနုက္ကမေန ဒက္ခိဏပစ္ဆိမဥတ္တရဒိသာသု နိမိတ္တာနိ ကိတ္တေတွာ ဌပေတိ, ပုန ပုရတ္ထိမဒိသာယ နိမိတ္တံ န ကိတ္တေတိ, ဧဝံ ခဏ္ဍနိမိတ္တာ နာမ ဟောတိ. အပရာပိ ခဏ္ဍနိမိတ္တာ နာမ ယာ အနိမိတ္တုပဂပါသာဏံ ဝါ ဗဟိသာရရုက္ခံ ဝါ ခါဏုကံ ဝါ ပံသုပုဉ္ဇံ ဝါ အန္တရာ ဧကံ နိမိတ္တံ ကတွာ သမ္မတာ. ပဗ္ဗတစ္ဆာယာဒီသု ယံ ကိဉ္စိ ဆာယံ နိမိတ္တံ ကတွာ သမ္မတာ ဆာယာနိမိတ္တာ နာမ. သဗ္ဗသော နိမိတ္တံ အကိတ္တေတွာ သမ္မတာ အနိမိတ္တာ နာမ. ဣမေဟိ တီဟိ ဒေါသေဟိ ဝိမုစ္စနတ္ထာယ နိမိတ္တကိတ္တနံ ကာတဗ္ဗံ.

Then, to be freed from the three faults of invalidation mentioned as “broken-marker,” “shadow-marker,” and “markerless” (Pari. 486), the declaration of the markers should be made. Among these, a boundary designated with markers declared without connection is called a “broken-marker” boundary. How so? When the markers are established in the four directions of a boundary, after declaring the marker in the eastern direction, one should successively declare the markers in the southern, western, and northern directions, and then the marker in the eastern direction should be declared again. Done thus, it is called an “unbroken-marker” boundary. But if, after declaring the marker in the eastern direction and successively declaring the markers in the southern, western, and northern directions, one stops without again declaring the marker in the eastern direction, then it is called a “broken-marker” boundary. Another type of “broken-marker” boundary is that which is designated by making a single marker in between, such as a rock unsuitable as a marker, a tree without heartwood, a stump, or a pile of earth. A boundary designated by making any shadow, such as the shadow of a mountain, a marker, is called a “shadow-marker” boundary. A boundary designated without declaring any marker at all is called a “markerless” boundary. The declaration of the markers should be made to be freed from these three faults.

ကထံ? ကမ္မဝါစာယ ပေါရာဏသီမာသမူဟနနံ ကတွာ ပရိသုဒ္ဓါယ ကေဝလာယ ဂါမသီမာယ သံဃေန ယထာဇ္ဈာသယံ ဂဟိတပ္ပမာဏဿ [Pg.369] သီမမဏ္ဍလဿ စတူသု ဝါ ဒိသာသု အဋ္ဌသု ဝါ ဒိသာသု နိမိတ္တုပဂေ ဟေဋ္ဌိမပရိစ္ဆေဒေန ဒွတ္တိံသပလဂုဠပိဏ္ဍပ္ပမာဏေ, ဥက္ကဋ္ဌပရိစ္ဆေဒေန ဟတ္ထိပ္ပမာဏတော ဦနပ္ပမာဏေ ပါသာဏေ ဌပေတွာ နိမိတ္တာနံ အန္တော ဌိတေန ကမ္မဝါစာပါဌကေန ဝိနယဓရေန ‘‘ပုရတ္ထိမာယ ဒိသာယ ကိံ နိမိတ္တ’’န္တိ ပုစ္ဆိတဗ္ဗံ. အညေန ‘‘ပါသာဏော, ဘန္တေ’’တိ ဝတ္တဗ္ဗံ. ပုန ဝိနယဓရေန ‘‘ဧသော ပါသာဏော နိမိတ္တ’’န္တိ ဝတွာ ကိတ္တေတဗ္ဗံ. ဣမိနာ နယေန သီမမဏ္ဍလံ ပဒက္ခိဏံ ကရောန္တေန ‘‘ပုရတ္ထိမာယ အနုဒိသာယ, ဒက္ခိဏာယ ဒိသာယ, ဒက္ခိဏာယ အနုဒိသာယ, ပစ္ဆိမာယ ဒိသာယ, ပစ္ဆိမာယ အနုဒိသာယ, ဥတ္တရာယ ဒိသာယ, ဥတ္တရာယ အနုဒိသာယ ကိံ နိမိတ္တံ? ပါသာဏော, ဘန္တေ. ဧသော ပါသာဏော နိမိတ္တ’’န္တိ ကိတ္တေတွာ ပုန ‘‘ပုရတ္ထိမာယ ဒိသာယ ကိံ နိမိတ္တံ? ပါသာဏော, ဘန္တေ. ဧသော ပါသာဏော နိမိတ္တ’’န္တိ ကိတ္တေတွာ နိဋ္ဌပေတဗ္ဗံ. ဝုတ္တဉှိ ကင်္ခါဝိတရဏိယံ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ‘‘ခဏ္ဍနိမိတ္တာ နာမ အဃဋိတနိမိတ္တာ ဝုစ္စတီ’’တိအာဒိ. ဧဝံ နိမိတ္တကိတ္တနေန ‘‘ခဏ္ဍနိမိတ္တာ ဆာယာနိမိတ္တာ အနိမိတ္တာ’’တိ ဝုတ္တေဟိ တီဟိ ဝိပတ္တိဒေါသေဟိ ဝိမုတ္တာ ဟောတိ.

How? Having performed the removal of the old boundary with a formal act, within the entirely pure village boundary, the Sangha should determine according to their wish the extent of the boundary circle. In the four or the eight directions, stones that serve as markers should be placed, with the minimum limit being the size of a lump of thirty-two palas, and with the maximum limit being a size less than that of an elephant. The Vinaya-holder who recites the formal act, standing inside the markers, should ask, “What is the marker in the eastern direction?” Another should reply, “A stone, Venerable Sir.” Then the Vinaya-holder should declare, “This stone is the marker.” Proceeding clockwise around the boundary circle in this manner, he should ask concerning the eastern sub-direction, the southern direction, the southern sub-direction, the western direction, the western sub-direction, the northern direction, and the northern sub-direction, “What is the marker?” and upon receiving the reply, “A stone, Venerable Sir,” he should declare, “This stone is the marker.” Finally, he should return to the eastern direction and ask again, “What is the marker in the eastern direction?” and upon receiving the reply, “A stone, Venerable Sir,” he should declare, “This stone is the marker,” and thus conclude. For it was said in the Kaṅkhāvitaraṇī Aṭṭhakathā (Nidāna-vaṇṇanā): “A ‘broken-marker’ is called an unconnected marker,” and so on. By this declaration of the markers, it is freed from the three faults of invalidation mentioned as “broken-marker,” “shadow-marker,” and “markerless.”

တတော ပရံ ‘‘ဗဟိသီမေ ဌိတသမ္မတာ’’တိ (ပရိ. ၄၈၆) ဝုတ္တဝိပတ္တိဒေါသတော ဝိမုစ္စနတ္ထံ သီမာသမ္မုတိကမ္မဝါစာပါဌကာလေ သံဃဿ ဌိတဋ္ဌာနံ ဇာနိတဗ္ဗံ. ကထံ? ယဒိ နိမိတ္တာနိ ကိတ္တေတွာ သံဃော နိမိတ္တာနံ ဗဟိ ဌတွာ ကမ္မဝါစာယ သီမံ သမ္မန္နတိ, ဗဟိသီမေ ဌိတသမ္မတာ နာမ ဟောတိ, သီမာ န ဟောတိ, တသ္မာ နိမိတ္တာနိ ကိတ္တေတွာ သံဃေန နိမိတ္တာနံ အန္တော ဌတွာ ကမ္မဝါစာယ သီမာ သမ္မန္နိတဗ္ဗာ. ဝုတ္တဉှေတံ ကင်္ခါဝိတရဏိယံ ‘‘ဗဟိသီမေ ဌိတသမ္မတာ နာမ နိမိတ္တာနိ ကိတ္တေတွာ နိမိတ္တာနံ ဗဟိ ဌိတေန သမ္မတာ’’တိ. ဧဝံ သီမာသမ္မန္နနဋ္ဌာနနိယမေန ‘‘ဗဟိသီမေ ဌိတသမ္မတာ’’တိ (ပရိ. ၄၈၆) ဝုတ္တဝိပတ္တိဒေါသတော မုတ္တာ ဟောတိ.

Then, to be freed from the fault of invalidation mentioned as “designated while standing outside the boundary” (Pari. 486), the location of the Sangha should be known at the time of reciting the formal act for the designation of the boundary. How? If, after declaring the markers, the Sangha stands outside the markers and designates the boundary through the formal act, it is called “designated while standing outside the boundary”; it is not a boundary. Therefore, after declaring the markers, the Sangha should stand inside the markers and designate the boundary through the formal act. And this is stated in the Kaṅkhāvitaraṇī: “‘Designated while standing outside the boundary’ means designated by one who, after declaring the markers, is standing outside the markers.” Thus, by the rule concerning the place of boundary designation, it is freed from the fault of invalidation mentioned as “designated while standing outside the boundary” (Pari. 486).

တတော [Pg.370] ပရံ ‘‘နဒိယံ သမ္မတာ, သမုဒ္ဒေ သမ္မတာ, ဇာတဿရေ သမ္မတာ’’တိ (ပရိ. ၄၈၆) ဝုတ္တေဟိ တီဟိ ဝိပတ္တိဒေါသေဟိ စ ဝိမုစ္စနတ္ထံ ဧဝံ မနသိ ကာတဗ္ဗံ – ‘‘သဗ္ဗာ, ဘိက္ခဝေ, နဒီ အသီမာ, သဗ္ဗော သမုဒ္ဒေါ အသီမော, သဗ္ဗော ဇာတဿရော အသီမော’’တိ (မဟာဝ. ၁၄၇) ဘဂဝတာ ဝစနတော နဒီသမုဒ္ဒဇာတဿရေသု သမ္မတာ သီမာ န ဟောတိ, ပေါရာဏသီမဝိဂတာယ သုဒ္ဓါယ ဂါမသီမာယ သမ္မတာ ဧဝ သီမာ ဟောတိ, တသ္မာ ဂါမသီမာယမေဝ ဗဒ္ဓသီမာ သမ္မန္နိတဗ္ဗာ, န နဒီအာဒီသူတိ. ဝုတ္တဉှိ ကင်္ခါဝိတရဏိယံ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ‘‘နဒိယာ သမုဒ္ဒေ ဇာတဿရေ သမ္မတာ နာမ ဧတေသု နဒီအာဒီသု သမ္မတာ’’တိအာဒိ. ဧတ္တာဝတာ ‘‘အယံ သီမာ အတိခုဒ္ဒိကာ, အတိမဟန္တီ, ခဏ္ဍနိမိတ္တာ, ဆာယာနိမိတ္တာ, အနိမိတ္တာ, ဗဟိသီမေ ဌိတသမ္မတာ, နဒိယံ သမ္မတာ, သမုဒ္ဒေ သမ္မတာ, ဇာတဿရေ သမ္မတာ, သီမာယ သီမံ သမ္ဘိန္ဒန္တေန သမ္မတာ, သီမာယ သီမံ အဇ္ဈောတ္ထရန္တေန သမ္မတာ’’တိ (ပရိ. ၄၈၆) ဝုတ္တေဟိ ဧကာဒသဟိ ဒေါသေဟိ ဝိမုတ္တာ ဟုတွာ ‘‘အဗ္ဘာ မဟိကာ ဓူမော ရဇော ရာဟူ’’တိ ဝုတ္တေဟိ ပဉ္စဟိ ဥပက္ကိလေသေဟိ မုတ္တံ စန္ဒမဏ္ဍလံ ဝိယ, သူရိယမဏ္ဍလံ ဝိယ စ သုပရိသုဒ္ဓါ ဟောတိ.

Then, to be freed from the three faults of invalidation mentioned as 'designated in a river, in the ocean, or in a natural lake' (Pari. 486), one should reflect thus: 'All rivers, monks, are boundless; all oceans are boundless; all natural lakes are boundless' (Mahāva. 147). Due to the Blessed One's statement, a boundary designated in rivers, oceans, or natural lakes is not a boundary. Only a boundary designated within a pure village boundary, free from ancient boundaries, is a boundary. Therefore, a fixed boundary should be designated only within the village boundary, not in rivers and so forth. As stated in the Kaṅkhāvitaraṇī (Kaṅkhā. Aṭṭha. Nidānavaṇṇanā): 'Designated in a river, ocean, or natural lake means one designated in these places,' and so on. To this extent, having become free from the eleven faults mentioned as 'this boundary is too small, too large, a broken-marker boundary, a shadow-marker boundary, a markerless boundary, designated while standing outside the boundary, designated in a river, designated in the ocean, designated in a natural lake, designated by splitting a boundary with another, and designated by overlapping a boundary' (Pari. 486), and being free from the five defilements mentioned as 'clouds, mist, smoke, dust, and eclipses,' it becomes perfectly pure, like the disc of the moon or the disc of the sun.

တိဝိဓသမ္ပတ္တိ နာမ နိမိတ္တသမ္ပတ္တိပရိသသမ္ပတ္တိကမ္မဝါစာသမ္ပတ္တိယော. တာသု ‘‘ပဗ္ဗတနိမိတ္တံ ပါသာဏနိမိတ္တံ ဝနနိမိတ္တံ ရုက္ခနိမိတ္တံ မဂ္ဂနိမိတ္တံ ဝမ္မိကနိမိတ္တံ နဒီနိမိတ္တံ ဥဒကနိမိတ္တ’’န္တိ (မဟာဝ. ၁၃၈) ဝုတ္တေသု အဋ္ဌသု နိမိတ္တေသု တဿံ တဿံ ဒိသာယံ ယထာလဒ္ဓါနိ နိမိတ္တာနိ ကိတ္တေတွာ သမ္မန္နိတဗ္ဗာ. ဝုတ္တဉှိ ကင်္ခါဝိတရဏိယံ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ‘‘ပုရတ္ထိမာယ ဒိသာယ ကိံနိမိတ္တံ? ပါသာဏော, ဘန္တေ. ဧသော ပါသာဏော နိမိတ္တန္တိအာဒိနာ နယေန ကိတ္တေတွာ သမ္မတာ’’တိ. တေသု စ အဋ္ဌသု နိမိတ္တေသု ရုက္ခနိမိတ္တာဒီနံ ယထာဇ္ဈာသယဋ္ဌာနေသု ဒုလ္လဘဘာဝတော ဝဍ္ဎိတွာ ဒွိန္နံ ဗဒ္ဓသီမာနံ သင်္ကရကရဏတော စ ပါသာဏနိမိတ္တဿ ပန တထာ [Pg.371] သင်္ကရကရဏာဘာဝတော ယထိစ္ဆိတဋ္ဌာနံ အာဟရိတွာ ဌပေတုံ သုကရဘာဝတော စ သီမံ ဗန္ဓန္တေဟိ ဘိက္ခူဟိ သီမမဏ္ဍလဿ သမန္တာ နိမိတ္တူပဂါ ပါသာဏာ ဌပေတဗ္ဗာ. တေန ဝုတ္တံ မဟာဝဂ္ဂဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၃၈) ‘‘တံ ဗန္ဓန္တေဟိ သမန္တာ နိမိတ္တူပဂါ ပါသာဏာ ဌပေတဗ္ဗာ’’တိ. ဝိမတိဝိနောဒနိယဉ္စ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၃၈) ‘‘နိမိတ္တူပဂါ ပါသာဏာ ဌပေတဗ္ဗာတိ ဣဒံ ယထာရုစိတဋ္ဌာနေ ရုက္ခနိမိတ္တာဒီနံ ဒုလ္လဘတာယာ’’တိအာဒိ. ဧတ္တာဝတာ နိမိတ္တသမ္ပတ္တိသင်္ခါတံ ပဌမင်္ဂံ သူပပန္နံ ဟောတိ.

The threefold success is: success of the markers, success of the assembly, and success of the formal act. Among these, concerning the eight markers mentioned—'a mountain marker, a rock marker, a forest marker, a tree marker, a road marker, an anthill marker, a river marker, a water marker' (Mahāvagga 138)—the markers obtained in each direction should be declared and designated. For it is said in the Kaṅkhāvitaraṇī (Kaṅkhā. Aṭṭha. Nidānavaṇṇanā): 'Designated after having declared in this manner: “What is the marker in the eastern direction? A rock, venerable sir. This rock is the marker,”' and so on. Among these eight markers, because tree markers and others are difficult to obtain in desired locations, and because by growing they can cause a confusion of the boundaries of two fixed areas, whereas a rock marker does not cause such confusion, and because it is easy to bring and place a rock in any desired location, monks establishing a boundary should place rocks to serve as markers around the boundary circle. Thus, it is said in the Mahāvagga Commentary (Mahāvagga Aṭṭhakathā 138): 'Those establishing it should place rocks to serve as markers all around.' And in the Vimativinodanī (Vinaya Ṭīkā, Mahāvagga 2.138): '“Rocks to serve as markers should be placed”—this is because tree markers and others are hard to find in suitable places,' and so on. Thus far, the first factor, called success of the markers, is well accomplished.

တတော သီမာသမ္မုတိကရဏတ္ထံ သဗ္ဗန္တိမေန ပရိစ္ဆေဒေန စတ္တာရော ဘိက္ခူ သန္နိပတိတွာ ယာဝတာ တသ္မိံ ဂါမေ ဗဒ္ဓသီမံ ဝါ နဒီသမုဒ္ဒဇာတဿရေ ဝါ အနောက္ကမိတွာ ဌိတာ ဘိက္ခူ သန္တိ, သဗ္ဗေ တေ ဟတ္ထပါသေ ဝါ ကတွာ ဆန္ဒံ ဝါ အာဟရိတွာ ယာ သီမာ သမ္မတာ, သာ ပရိသသမ္ပတ္တိယုတ္တာ နာမ ဟောတိ. တေန ဝုတ္တံ ကင်္ခါဝိတရဏိယံ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ‘‘ပရိသသမ္ပတ္တိယုတ္တာ နာမ သဗ္ဗန္တိမေန ပရိစ္ဆေဒေန စတူဟိ ဘိက္ခူဟိ သန္နိပတိတွာ’’တိအာဒိ. အထ တံ သီမံ ဗန္ဓန္တာ ဘိက္ခူ သာမန္တဝိဟာရေသု ဝသန္တေ ဘိက္ခူ တဿ တဿ ဝိဟာရဿ သီမာပရိစ္ဆေဒံ ပုစ္ဆိတွာ ယေ ဗဒ္ဓသီမဝိဟာရာ, တေသံ သီမာယ သီမန္တရိကံ ဌပေတွာ, ယေ အဗဒ္ဓသီမဝိဟာရာ, တေသံ သီမာယ ဥပစာရံ ဌပေတွာ ဒိသာစာရိကဘိက္ခူနံ နိဿဉ္စာရသမယေ ယဒိ ဧကသ္မိံယေဝ ဂါမက္ခေတ္တေ သီမံ ဗန္ဓိတုကာမာ, တသ္မိံ ယေ ဘိက္ခူ ဗဒ္ဓသီမဝိဟာရာ, တေသံ ပေသေတဗ္ဗံ ‘‘အဇ္ဇ မယံ သီမံ ဗန္ဓိဿာမ, တုမှေ သကသကသီမာပရိစ္ဆေဒတော မာ နိက္ခမထာ’’တိ. ယေ အဗဒ္ဓသီမဝိဟာရာ, တေ သဗ္ဗေ ဧကဇ္ဈံ သန္နိပါတာပေတဗ္ဗာ, ဆန္ဒာရဟာနံ ဆန္ဒော အာဟရိတဗ္ဗော.

Then, for the purpose of establishing a boundary, with a minimum complement of four monks assembled, and with as many monks as are present in that village—who are standing without having entered an established boundary or a river, ocean, or natural lake—all brought within hand's reach or their consent obtained, the boundary thus established is called one endowed with a complete assembly. Thus it was said in the Kaṅkhāvitaraṇī (Kaṅkhā. Aṭṭha. Nidānavaṇṇanā): 'Endowed with a complete assembly means by a final complement of four monks having assembled,' and so on. Then, monks establishing that boundary should inquire from the monks residing in neighboring monasteries about the boundary limit of each respective monastery. For those monasteries with established boundaries, an interval between boundaries should be left. For those without established boundaries, an approach-area should be left at their boundary. If, at a time when wandering monks are not travelling, they wish to establish the boundary within a single village-field, a message should be sent to those monks in monasteries with established boundaries: 'Today we will establish the boundary—do not go out from your respective boundary limits.' Those from monasteries without established boundaries should all be made to assemble together, and the consent of those eligible to give consent should be brought.

ယဒိ အညံ ဂါမက္ခေတ္တမ္ပိ အန္တောကတ္တုကာမာ, တတ္ထ နိဝါသိနော ဘိက္ခူ သမာနသံဝါသကသီမာသမ္မန္နနကာလေ အာဂန္တုမ္ပိ [Pg.372] အနာဂန္တုမ္ပိ ဝဋ္ဋန္တိ. အဝိပ္ပဝါသသီမာသမ္မန္နနကာလေ ပန အန္တောနိမိတ္တဂတေဟိ ဘိက္ခူဟိ အာဂန္တဗ္ဗံ, အနာဂစ္ဆန္တာနံ ဆန္ဒော အာဟရိတဗ္ဗော. ဝုတ္တဉှေတံ သမန္တပါသာဒိကာယံ (မဟာဝ. အဋ္ဌ. ၁၃၈) ‘‘တံ ဗန္ဓိတုကာမေဟိ သာမန္တဝိဟာရေသု ဘိက္ခူ’’တိအာဒိ. ဧဝံ ဘိက္ခူသု သန္နိပတိတေသု ဆန္ဒာရဟာနံ ဆန္ဒေ အာဟဋေ တေသု တေသု မဂ္ဂေသု နဒီတိတ္ထဂါမဒွါရာဒီသု စ အာဂန္တုကဘိက္ခူနံ သီဃံ သီဃံ ဟတ္ထပါသာနယနတ္ထဉ္စ ဗဟိသီမကရဏတ္ထဉ္စ အာရာမိကသာမဏေရေ ဌပေတွာ ဘေရိသညံ ဝါ သင်္ခသညံ ဝါ ကာရာပေတွာ နိမိတ္တကိတ္တနာနန္တရံ ဝုတ္တာယ ‘‘သုဏာတု မေ, ဘန္တေ သံဃော’’တိအာဒိကာယ (မဟာဝ. ၁၃၉) ကမ္မဝါစာယ သီမာ ဗန္ဓိတဗ္ဗာ. ဝုတ္တဉှိ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၃၈) ‘‘ဧဝံ သန္နိပတိတေသု ပန ဘိက္ခူသူ’’တိအာဒိ. ဧတ္တာဝတာ ပရိသသမ္ပတ္တိသင်္ခါတံ ဒုတိယင်္ဂံ သူပပန္နံ ဟောတိ.

If they wish to include another village-field within the boundary, the resident monks are permitted to be either present or absent at the time of establishing the common-residence boundary. However, at the time of establishing the non-separation boundary, monks who have gone within the markers must come, and for those who do not come, their consent must be brought. This is stated in the Samantapāsādikā (Mahāva. Aṭṭha. 138): 'By those who wish to establish it, monks in neighboring monasteries...' and so on. Thus, when the monks have assembled and the consent of those eligible to give consent has been brought, having stationed monastery attendants and novices on the various paths, at river crossings, village gates, and so on, for the purpose of quickly bringing incoming monks within hand's reach or for keeping them outside the boundary, and having caused a drum signal or a conch signal to be made, immediately after the announcement of the markers, the boundary should be established by means of the formal act beginning with 'Venerable sirs, may the Saṅgha hear me,' etc. (Mahāva. 139). For it is stated in the commentary (Mahāva. Aṭṭha. 138): 'When the monks have thus assembled,' and so on. By this much, the second factor, known as the completeness of the assembly, becomes well-established.

တတော ပရံ ကမ္မဝါစာပါဌသမယေ ‘‘သီမံ, ဘိက္ခဝေ, သမ္မန္နန္တေန ပဌမံ သမာနသံဝါသကသီမာ သမ္မန္နိတဗ္ဗာ, ပစ္ဆာ တိစီဝရေန အဝိပ္ပဝါသော သမ္မန္နိတဗ္ဗော’’တိ (မဟာဝ. ၁၄၄) ဝစနတော ပဌမံ သမာနသံဝါသကသီမာ သမ္မန္နိတဗ္ဗာ, ပစ္ဆာ အဝိပ္ပဝါသသီမာ သမ္မန္နိတဗ္ဗာ, သမာနသံဝါသကကမ္မဝါစာပရိယောသာနေယေဝ နိမိတ္တာနိ ဗဟိ ကတွာ နိမိတ္တာနံ အန္တောပမာဏေနေဝ သမာနသံဝါသကသီမာ စတုနဟုတာဓိကဒွိလက္ခယောဇနပုထုလံ မဟာပထဝိံ ဝိနိဝိဇ္ဈိတွာ ပထဝီသန္ဓာရကဥဒကံ ပရိယန္တံ ကတွာ ဂတာ. တေန ဝုတ္တံ သမန္တပါသာဒိကာယံ ‘‘ကမ္မဝါစာပရိယောသာနေယေဝ…ပေ… ဂတာ ဟောတီ’’တိ. အဝိပ္ပဝါသကမ္မဝါစာပရိယောသာနေ အဝိပ္ပဝါသသီမာ ယဒိ အန္တောသီမာယ ဂါမော အတ္ထိ, ဂါမဉ္စ ဂါမူပစာရဉ္စ မုဉ္စိတွာ သမာနသံဝါသကသီမာယ ဂတပရိစ္ဆေဒေနေဝ ဂတာ. ဣတိ တိစီဝရေန အဝိပ္ပဝါသသီမာ ဂါမဉ္စ ဂါမူပစာရဉ္စ န အဝတ္ထရတိ, သမာနသံဝါသကသီမာဝ အဝတ္ထရတိ, သမာနသံဝါသကသီမာ အတ္တနော ဓမ္မတာယ [Pg.373] ဂစ္ဆတိ. အဝိပ္ပဝါသသီမာ ပန ယတ္ထ သမာနသံဝါသကသီမာ, တတ္ထေဝ ဂစ္ဆတိ. တေန ဝုတ္တံ သမန္တပါသာဒိကာယံ ‘‘ဣတိ ဘိက္ခူနံ အဝိပ္ပဝါသသီမာ…ပေ… ဂစ္ဆတီ’’တိ. တသ္မာ –

Thereafter, at the time of reciting the formal act, according to the saying (Mahāvagga 144): 'Monks, by one establishing a boundary, first the sīmā of common residence should be established, and afterward the non-separation with the three robes should be established.' Therefore, first the sīmā of common residence should be established, and afterward the non-separation sīmā should be established. At the very conclusion of the formal act for common residence, the markers having been made external, the sīmā of common residence, by the very measure within the markers, extends, piercing through the great earth, two hundred and forty thousand yojanas wide, having made the earth-supporting water its limit. Thus it is said in the Samantapāsādikā: 'At the very conclusion of the formal act... it has extended.' At the conclusion of the formal act for non-separation, if there is a village within the sīmā, the non-separation sīmā, excluding the village and the village-precincts, extends only by the same limit reached by the sīmā of common residence. Thus, the non-separation sīmā with the three robes does not encompass the village and its precincts; only the sīmā of common residence encompasses them. The sīmā of common residence extends according to its own nature. The non-separation sīmā, however, extends only where the sīmā of common residence extends. Thus it is said in the Samantapāsādikā: 'Thus, the non-separation sīmā of the monks... extends.' Therefore—

‘‘သုဏာတု မေ, ဘန္တေ သံဃော, ယာဝတာ သမန္တာ နိမိတ္တာ ကိတ္တိတာ. ယဒိ သံဃဿ ပတ္တကလ္လံ, သံဃော ဧတေဟိ နိမိတ္တေဟိ သီမံ သမ္မန္နေယျ သမာနသံဝါသံ ဧကူပေါသထံ, ဧသာ ဉတ္တိ.

Venerable sirs, may the Saṅgha hear me. Insofar as the markers have been announced all around, if it is the proper time for the Saṅgha, the Saṅgha should, with these markers, establish a boundary for common residence and a single Uposatha. This is the motion.

‘‘သုဏာတု မေ, ဘန္တေ သံဃော, ယာဝတာ သမန္တာ နိမိတ္တာ ကိတ္တိတာ, သံဃော ဧတေဟိ နိမိတ္တေဟိ သီမံ သမ္မန္နတိ သမာနသံဝါသံ ဧကူပေါသထံ. ယဿာယသ္မတော ခမတိ ဧတေဟိ နိမိတ္တေဟိ သီမာယ သမ္မုတိ သမာနသံဝါသာယ ဧကူပေါသထာယ, သော တုဏှဿ. ယဿ နက္ခမတိ, သော ဘာသေယျ. သမ္မတာ သာ သီမာ သံဃေန ဧတေဟိ နိမိတ္တေဟိ သမာနသံဝါသာ ဧကူပေါသထာ, ခမတိ သံဃဿ, တသ္မာ တုဏှီ. ဧဝမေတံ ဓာရယာမီ’’တိ (မဟာဝ. ၁၃၉).

Venerable sirs, may the Saṅgha hear me. Insofar as the markers have been announced all around, the Saṅgha establishes a boundary with these markers for common residence and a single Uposatha. To whichever venerable one the establishment of the boundary with these markers for common residence and a single Uposatha is agreeable, he should be silent. To whom it is not agreeable, he should speak. This boundary has been established by the Saṅgha with these markers for common residence and a single Uposatha. It is agreeable to the Saṅgha, therefore it is silent. Thus do I hold this.

ဧသာ သမာနသံဝါသကကမ္မဝါစာ,

This is the formal act for common residence.

‘‘သုဏာတု မေ, ဘန္တေ သံဃော, ယာ သာ သံဃေန သီမာ သမ္မတာ သမာနသံဝါသာ ဧကူပေါသထာ. ယဒိ သံဃဿ ပတ္တကလ္လံ, သံဃော တံ သီမံ တိစီဝရေန အဝိပ္ပဝါသံ သမ္မန္နေယျ ဌပေတွာ ဂါမဉ္စ ဂါမူပစာရဉ္စ, ဧသာ ဉတ္တိ.

Venerable sirs, may the Saṅgha hear me. That boundary which has been established by the Saṅgha for common residence and a single Uposatha—if it is the proper time for the Saṅgha, the Saṅgha should establish that boundary as a non-separation for the three robes, excluding the village and the village-precincts. This is the motion.

‘‘သုဏာတု မေ, ဘန္တေ သံဃော, ယာ သာ သံဃေန သီမာ သမ္မတာ သမာနသံဝါသာ ဧကူပေါသထာ. သံဃော တံ သီမံ တိစီဝရေန အဝိပ္ပဝါသံ သမ္မန္နတိ ဌပေတွာ ဂါမဉ္စ ဂါမူပစာရဉ္စ. ယဿာယသ္မတော ခမတိ ဧတိဿာ သီမာယ တိစီဝရေန အဝိပ္ပဝါသသမ္မုတိ ဌပေတွာ [Pg.374] ဂါမဉ္စ ဂါမူပစာရဉ္စ, သော တုဏှဿ. ယဿ နက္ခမတိ, သော ဘာသေယျ. သမ္မတာ သာ သီမာ သံဃေန တိစီဝရေန အဝိပ္ပဝါသာ ဌပေတွာ ဂါမဉ္စ ဂါမူပစာရဉ္စ, ခမတိ သံဃဿ, တသ္မာ တုဏှီ. ဧဝမေတံ ဓာရယာမီ’’တိ (မဟာဝ. ၁၄၄).

Venerable sirs, may the Saṅgha hear me. That boundary which has been established by the Saṅgha for common residence and a single Uposatha—the Saṅgha establishes that boundary as a non-separation for the three robes, excluding the village and the village-precincts. To whichever venerable one the establishment of this boundary as a non-separation for the three robes, excluding the village and the village-precincts, is agreeable, he should be silent. To whom it is not agreeable, he should speak. This boundary has been established by the Saṅgha as a non-separation for the three robes, excluding the village and the village-precincts. It is agreeable to the Saṅgha, therefore it is silent. Thus do I hold this.

ဧသာ အဝိပ္ပဝါသကမ္မဝါစာ ဉတ္တိဒေါသအနုဿာဝနာဒေါသေ အနုဋ္ဌပေတွာ သုဋ္ဌု ဘဏိတဗ္ဗာ. ဧတ္တာဝတာ ကမ္မဝါစာသမ္ပတ္တိသင်္ခါတံ တတိယင်္ဂံ သူပပန္နံ ဟောတိ.

This formal act of non-separation should be well-recited, without giving rise to faults in the motion or faults in the proclamation. By this much, the third factor, known as the perfection of the formal act, becomes well-established.

ဧဝမယံ သီမာ အန္တော မဏိဝိမာနံ ဗဟိ ရဇတပရိက္ခိတ္တံ ဝိမာနသာမိကဒေဝပုတ္တောတိ ဣမေဟိ တီဟိ အင်္ဂေဟိ သမ္ပန္နံ စန္ဒမဏ္ဍလံ ဝိယ, အန္တော ကနကဝိမာနံ ဗဟိ ဖလိကပရိက္ခိတ္တံ ဝိမာနသာမိကဒေဝပုတ္တောတိ ဣမေဟိ တီဟိ အင်္ဂေဟိ သမ္ပန္နံ သူရိယမဏ္ဍလံ ဝိယ စ နိမိတ္တသမ္ပတ္တိပရိသသမ္ပတ္တိကမ္မဝါစာသမ္ပတ္တိသင်္ခါတေဟိ တီဟိ အင်္ဂေဟိ သမ္ပန္နာ ဟုတွာ အတိဝိယ သောဘတိ ဝိရောစတိ, ဇိနသာသနဿ စိရဋ္ဌိတိကာရဏဘူတာ ဟုတွာ တိဋ္ဌတီတိ ဒဋ္ဌဗ္ဗံ. ဝုတ္တဉှေတံ ဥပေါသထက္ခန္ဓကပါဠိယံ ‘‘သီမံ, ဘိက္ခဝေ, သမ္မန္နန္တေန ပဌမံ သမာနသံဝါသကသီမာ သမ္မန္နိတဗ္ဗာ’’တိအာဒိ.

Thus this sīmā, like the moon-disc, complete with these three factors—a jeweled mansion within, a silver perimeter without, and the deity who is lord of the mansion—and like the sun-disc, complete with these three factors—a golden mansion within, a crystal perimeter without, and the deity who is lord of the mansion—having become complete with the three factors known as the perfection of the markers, the perfection of the assembly, and the perfection of the formal act, shines and glows exceedingly, and it should be understood that it stands, having become a cause for the long duration of the Conqueror's Dispensation. For this was said in the Uposathakkhandhaka Pāḷi: 'Monks, by one establishing a boundary, first a sīmā of common residence should be established,' and so on.

‘‘နိမိတ္တေန နိမိတ္တံ သမ္ဗန္ဓိတွာ’’တိ ဧတ္ထ ပန ပုဗ္ဗေ ဝုတ္တနယေနေဝ ပုရတ္ထိမဒိသတော ပဋ္ဌာယ ပဒက္ခိဏံ ကတွာ သဗ္ဗနိမိတ္တာနိ ကိတ္တေတွာ ဥတ္တရာနုဒိသံ ပတွာ တတ္ထေဝ အဋ္ဌပေတွာ ပုဗ္ဗေ ကိတ္တိတံ ပုရတ္ထိမဒိသာယ နိမိတ္တံ ပုန ကိတ္တေတွာ သမ္မတာတိ အတ္ထော. ဧဝံ သမ္မတာ အယံ သီမာ ဧကာဒသဟိ ဝိပတ္တီဟိ မုတ္တာ, တီဟိ သမ္ပတ္တီဟိ သမန္နာဂတာ ဟုတွာ သဗ္ဗာကာရသမ္ပန္နာ ပဉ္စဝဿသဟဿပရိမာဏကာလံ အပရိမာဏံ ဘိက္ခူနံ အပလောကနာဒိစတုဗ္ဗိဓကမ္မကရဏဋ္ဌာနဘူတာ ဗဒ္ဓသီမာ ဟောတီတိ ဒဋ္ဌဗ္ဗာ.

"Connecting landmark to landmark"—here, following the method previously described, beginning from the eastern direction, one should proceed clockwise, reciting all the landmarks, and upon reaching the northern intermediate direction, concluding there, one should recite again the landmark of the eastern direction that was previously recited; this is the meaning of 'agreed upon.' In this way, this boundary, being free from eleven defects and endowed with three perfections, complete in every way, should be regarded as an established boundary, lasting for a period of five thousand years, serving as the place for performing the four kinds of monastic acts, such as proclamation and others, for an immeasurable number of monks.

ယဒိ [Pg.375] ပန သခဏ္ဍသီမံ မဟာသီမံ ဗန္ဓိတုကာမာ, ပုဗ္ဗေ ဝုတ္တနယေန သုဋ္ဌု သောဓေတွာ သမူဟနိတပေါရာဏသီမာယ ကေဝလာယ ပကတိဂါမသီမာယ ဝါ ဝိသုံဂါမသီမာယ ဝါ ဗန္ဓိတဗ္ဗာ, တာသု စ ဒွီသု သီမာသုပဗ္ဗဇ္ဇုပသမ္ပဒါဒီနံ သံဃကမ္မာနံ သုခကရဏတ္ထံ သီမာ ပဌမံ ဗန္ဓိတဗ္ဗာ, တံ ပန ဗန္ဓန္တေဟိ ဝတ္တံ ဇာနိတဗ္ဗံ. သစေ ဟိ ဗောဓိစေတိယဘတ္တသာလာဒီနိ သဗ္ဗဝတ္ထူနိ ပတိဋ္ဌာပေတွာ ကတဝိဟာရေ ဗန္ဓန္တိ, ဝိဟာရမဇ္ဈေ ဗဟူနံ သမောသရဏဋ္ဌာနေ အဗန္ဓိတွာ ဝိဟာရပစ္စန္တေ ဝိဝိတ္တောကာသေ ဗန္ဓိတဗ္ဗာ. အကတဝိဟာရေ ဗန္ဓန္တေဟိ ဗောဓိစေတိယာဒီနံ သဗ္ဗဝတ္ထူနံ ပတိဋ္ဌာနံ သလ္လက္ခေတွာ ယထာ ပတိဋ္ဌိတေသု ဝတ္ထူသု ဝိဟာရပစ္စန္တေ ဝိဝိတ္တောကာသေ ဟောတိ, ဧဝံ ဗန္ဓိတဗ္ဗာ. တထာ ဟိ ဝုတ္တံ သမန္တပါသာဒိကာယံ (မဟာဝ. အဋ္ဌ. ၁၃၈) ‘‘ဣမံ ပန သမာနသံဝါသကသီမံ သမ္မန္နန္တေဟီ’’တိအာဒိ.

If they wish to establish a great boundary with a sectional boundary, having first thoroughly cleaned it as previously described and removed the old boundary, it should be established on what is only a natural village boundary or on a separate village boundary. And within those boundaries, a boundary should first be established for the convenient performance of Sangha acts such as ordination and higher ordination; when establishing it, the proper procedure should be known. If they establish the boundary in a constructed monastery, having already established all structures such as the Bodhi tree, cetiya, and dining hall, they should not establish it in the middle of the monastery where many gather, but rather in a secluded area at the monastery’s edge. If they establish the boundary in an unconstructed monastery, they should carefully consider the placement of all structures like the Bodhi tree and cetiya, and establish the boundary so that when the structures are established, it will be in a secluded area at the monastery’s edge. As stated in the Samantapāsādikā (Mahāva. Aṭṭha. 138): "When authorizing this boundary of common residence..." and so on.

ကိတ္တကပ္ပမာဏာ ပန ခဏ္ဍသီမာ ဗန္ဓိတဗ္ဗာတိ? ဟေဋ္ဌိမပရိစ္ဆေဒေန သစေ ဧကဝီသတိ ဘိက္ခူ ဂဏှာတိ, ဝဋ္ဋတိ, တတော ဩရံ န ဝဋ္ဋတိ. ပရံ ဘိက္ခုသဟဿံ ဂဏှန္တီပိ ဝဋ္ဋတိ. ဝုတ္တဉှိ အဋ္ဌကထာယံ (မဟာဝ. ၁၃၈) ‘‘သာ ဟေဋ္ဌိမပရိစ္ဆေဒေနာ’’တိအာဒိ. ဧကဝီသတိ ဘိက္ခူတိ စ နိသိန္နေ သန္ဓာယ ဝုတ္တံ, ဣဒဉ္စ အဗ္ဘာနကရဏကာလေ ကမ္မာရဟဘိက္ခုနာ သဒ္ဓိံ ဝီသတိဂဏဿ သံဃဿ နိသီဒနပ္ပဟောနကတ္ထံ ဝုတ္တံ. ဝုတ္တဉှိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၃၈) ‘‘ဧကဝီသတိ ဘိက္ခူ’’တိအာဒိ. တံ ခဏ္ဍသီမံ ဗန္ဓန္တေဟိ ဘိက္ခူဟိ သီမမာဠကဿ သမန္တာ နိမိတ္တူပဂါ ပါသာဏာ ဌပေတဗ္ဗာ. အန္တောခဏ္ဍသီမာယမေဝ ဌတွာ ခဏ္ဍသီမာ ဗန္ဓိတဗ္ဗာ. ‘‘ဧသော ပါသာဏော နိမိတ္တ’’န္တိ ဧဝံ နိမိတ္တာနိ ကိတ္တေတွာ ကမ္မဝါစာယ သီမာ ဗန္ဓိတဗ္ဗာ, တဿာယေဝ သီမာယ ဒဠှီကမ္မတ္ထံ အဝိပ္ပဝါသကမ္မဝါစာ ကာတဗ္ဗာ. ဝုတ္တဉှိ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၃၈) ‘‘တံ ဗန္ဓန္တေဟီ’’တိအာဒိ. ဧဝံ ခဏ္ဍသီမံ သမ္မန္နိတွာ ဗဟိ သီမန္တရိကပါသာဏာ ဌပေတဗ္ဗာ. သီမန္တရိကာ ပစ္ဆိမကောဋိယာ ဧကရတနပ္ပမာဏာ [Pg.376] ဝဋ္ဋတိ, ဝိဒတ္ထိပ္ပမာဏာပိ စတုရင်္ဂုလပ္ပမာဏာပိ ဝဋ္ဋတိ. သစေ ပန ဝိဟာရော မဟာ ဟောတိ, ဒွေပိ တိဿောပိ တတုတ္တရိပိ ခဏ္ဍသီမာယော ဗန္ဓိတဗ္ဗာ. ဝုတ္တဉှိ အဋ္ဌကထာယံ ‘‘သီမံ သမ္မန္နိတွာ’’တိအာဒိ.

How large should a khaṇḍasīmā (a sectional boundary) be established? According to the lower limit, if it accommodates twenty-one monks, it is valid; less than that is not valid. Even if it accommodates a thousand monks, it is still valid. As stated in the commentary (Mahāva. 138): "By the lower limit," etc. The phrase "twenty-one monks" refers to those seated, and this is said for the purpose of allowing the Sangha of twenty monks, along with the monk fit for the act, to sit without obstruction during the act of rehabilitation. As clarified in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.138): "Twenty-one monks," etc. When monks establish this khaṇḍasīmā, marker stones should be placed around the sīmamāḷaka (boundary enclosure). Standing within the khaṇḍasīmā itself, the khaṇḍasīmā should be established. After reciting the markers, such as, "This stone is a marker," the sīmā should be formally established through a motion (kammavācā). To reinforce this sīmā, a non-separation motion (avippavāsakammavācā) should also be performed. As stated in the commentary (Mahāva. Aṭṭha. 138): "When establishing it," etc. Having thus authorized the khaṇḍasīmā, intermediate boundary stones (sīmantarika) should be placed outside. The intermediate space, at a minimum, may be the size of one ratana; a vidatthi or even four fingerbreadths is also acceptable. However, if the monastery is large, two, three, or even more khaṇḍasīmās may be established. As stated in the commentary: "Having authorized the sīmā," etc.

ဧဝံ ခဏ္ဍသီမံ သမ္မန္နိတွာ မဟာသီမာသမ္မုတိကာလေ ခဏ္ဍသီမတော နိက္ခမိတွာ မဟာသီမာယ ဌတွာ သမန္တာ အနုပရိယာယန္တေဟိ သီမန္တရိကပါသာဏာ ကိတ္တေတဗ္ဗာ, တတော အဝသေသနိမိတ္တာနိ ကိတ္တေတွာ ဟတ္ထပါသံ အဝိဇဟန္တေဟိ ကမ္မဝါစာယ သမာနသံဝါသကသီမံ သမ္မန္နိတွာ တဿ ဒဠှီကမ္မတ္ထံ အဝိပ္ပဝါသကမ္မဝါစာပိ ကာတဗ္ဗာ. တထာ ဟိ ဝုတ္တံ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၃၈) ‘‘ဧဝံ ခဏ္ဍသီမံ သမ္မန္နိတွာ’’တိအာဒိ.

Having authorized the sectional boundary in this way, at the time of authorizing the great boundary, one should exit the sectional boundary, stand within the great boundary, and those going around on all sides should recite the intermediate boundary stones. Then, having recited the remaining boundary markers, while not moving beyond arm's reach, one should authorize the boundary of common dwelling with a formal motion, and for the purpose of strengthening it, a formal motion for non-separation should also be performed. As it was said in the commentary (Mahāva. Aṭṭha. 138): "Having authorized the sectional boundary in this way," etc.

‘‘သမန္တာ အနုပရိယာယန္တေဟိ သီမန္တရိကပါသာဏာ ကိတ္တေတဗ္ဗာ’’တိ ဝုတ္တံ. ကထံ ကိတ္တေတဗ္ဗာတိ? ဒက္ခိဏတော အနုပရိယာယန္တေနေဝ ကိတ္တေတဗ္ဗာ. တထာ ဟိ ခဏ္ဍသီမတော ပစ္ဆိမာယ ဒိသာယ ပုရတ္ထာဘိမုခေန ဌတွာ ‘‘ပုရတ္ထိမာယ ဒိသာယ ကိံ နိမိတ္တ’’န္တိ တတ္ထ သဗ္ဗာနိ နိမိတ္တာနိ အနုက္ကမေန ကိတ္တေတွာ တထာ ဥတ္တရာယ ဒိသာယ ဒက္ခိဏာဘိမုခေန ဌတွာ ‘‘ဒက္ခိဏာယ ဒိသာယ ကိံ နိမိတ္တ’’န္တိ အနုက္ကမေန ကိတ္တေတွာ တထာ ပုရတ္ထိမာယ ဒိသာယ ပစ္ဆိမာဘိမုခေန ဌတွာ ‘‘ပစ္ဆိမာယ ဒိသာယ ကိံ နိမိတ္တ’’န္တိ အနုက္ကမေန ကိတ္တေတွာ တထာ ဒက္ခိဏာယ ဒိသာယ ဥတ္တရာဘိမုခေန ဌတွာ ‘‘ဥတ္တရာယ ဒိသာယ ကိံ နိမိတ္တ’’န္တိ တတ္ထ သဗ္ဗာနိ နိမိတ္တာနိ အနုက္ကမေန ကိတ္တေတွာ ပုန ပစ္ဆိမာယ ဒိသာယ ပုရတ္ထာဘိမုခေန ဌတွာ ပုရိမံ ကိတ္တိတံ ဝုတ္တနယေနေဝ ပုန ကိတ္တေတဗ္ဗံ. ဧဝံ ဗဟူနမ္ပိ ခဏ္ဍသီမာနံ သီမန္တရိကပါသာဏာ ပစ္စေကံ ကိတ္တေတဗ္ဗာ, တတော ပစ္ဆာ အဝသေသနိမိတ္တာနီတိ မဟာသီမာယ ဗာဟိရဗန္ဓနေသု နိမိတ္တာနိ. ဧဝံ သီမန္တရိကပါသာဏာ မဟာသီမာယ အန္တော နိမိတ္တာနိ ဟောန္တိ ဒွိန္နံ သီမာနံ [Pg.377] သင်္ကရဒေါသာပဂမနတ္ထံ သီမန္တရိကပါသာဏာနံ ဌပေတဗ္ဗတ္တာ. ဧဝံ သမန္တာ အနုပရိယာယန္တေန သီမန္တရိကပါသာဏာ ကိတ္တေတဗ္ဗာ. တထာဟိ ဝုတ္တံ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၃၈) ‘‘သီမန္တရိကပါသာဏာတိ သီမန္တရိကာယ ဌပိတနိမိတ္တပါသာဏာ, တေ ပန ကိတ္တေန္တေန ပဒက္ခိဏတော အနုပရိယာယန္တေနေဝ ကိတ္တေတဗ္ဗာ’’တိအာဒိ.

"It has been said that the intermediate boundary stones should be recited while going around on all sides." How should they be recited? They should be recited while going around to the right (clockwise). For instance, standing facing east on the western side of a sectional boundary, one should ask, "What is the marker in the eastern direction?" and then recite all the markers there in order. Similarly, standing facing south on the northern side, one should ask, "What is the marker in the southern direction?" and recite them in order. Likewise, standing facing west on the eastern side, one should ask, "What is the marker in the western direction?" and recite them in order. Then, standing facing north on the southern side, one should ask, "What is the marker in the northern direction?" and recite all the markers there in order. After that, standing again facing east on the western side, one should recite again the first marker in the manner previously described. In this way, the intermediate boundary stones of multiple sectional boundaries should each be recited individually, and after that, the remaining markers—the markers in the outer enclosure of the great boundary. Thus, the intermediate boundary stones serve as inner markers within the great boundary, being placed to eliminate the fault of confusion between the two boundaries. This is how the intermediate boundary stones should be recited while going around on all sides. As stated in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.138): "Intermediate boundary stones are the marker stones placed in the intermediate space. When reciting them, one should do so while going around to the right (clockwise)," and so on.

ကိံ ဣမိနာ အနုက္ကမေနေဝ သီမာ သမ္မန္နိတဗ္ဗာ, ဥဒါဟု အညေနပိ အနုက္ကမေန သမ္မန္နိတဗ္ဗာတိ? သစေ ပန ခဏ္ဍသီမာယ နိမိတ္တာနိ ကိတ္တေတွာ တတော သီမန္တရိကာယ နိမိတ္တာနိ ကိတ္တေတွာ မဟာသီမာယ နိမိတ္တာနိ ကိတ္တေန္တိ, ဧဝံ တီသု ဌာနေသု နိမိတ္တာနိ ကိတ္တေတွာ ယံ သီမံ ဣစ္ဆန္တိ, တံ ပဌမံ ဗန္ဓိတုံ ဝဋ္ဋတိ. ဧဝံ သန္တေပိ ယထာဝုတ္တနယေန ခဏ္ဍသီမတောဝ ပဋ္ဌာယ ဗန္ဓိတဗ္ဗာ. တထာ ဟိ ဝုတ္တံ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၃၈) ‘‘သစေ ပန ခဏ္ဍသီမာယ နိမိတ္တာနီ’’တိအာဒိ. ဧဝံ ခဏ္ဍသီမမဟာသီမဗန္ဓနေန ဘိက္ခူနံ ကော ဂုဏောတိ စေ? ဧဝံ ဗဒ္ဓါသု ပန သီမာသု ခဏ္ဍသီမာယ ဌိတာ ဘိက္ခူ မဟာသီမာယံ ကမ္မံ ကရောန္တာနံ ဘိက္ခူနံ ကမ္မံ န ကောပေန္တိ, မဟာသီမာယ ဝါ ဌိတာ ခဏ္ဍသီမာယ ကမ္မံ ကရောန္တာနံ, သီမန္တရိကာယ ပန ဌိတာ ဥဘိန္နမ္ပိ န ကောပေန္တိ. ဂါမက္ခေတ္တေ ဌတွာ ကမ္မံ ကရောန္တာနံ ပန သီမန္တရိကာယ ဌိတာ ကောပေန္တိ. သီမန္တရိကာ ဟိ ဂါမက္ခေတ္တံ ဘဇတိ. တထာ ဟိ ဝုတ္တံ အဋ္ဌကထာယံ ‘‘ဧဝံ ဗဒ္ဓါသု ပန သီမာသူ’’တိအာဒိ, ဧဝံ ဗဒ္ဓသီမဝိဟာရေသု ဝသန္တာ ဘိက္ခူ တိစီဝရာဓိဋ္ဌာနေန အဓိဋ္ဌိတေဟိ တိစီဝရေဟိ ဝိနာ ယထာရုစိ ဝသိတုံ လဘန္တိ. သစေ ပန ဂါမော အတ္ထိ, ဂါမဂါမူပစာရေသု န လဘတီတိ ဒဋ္ဌဗ္ဗံ.

Should the boundary be established in this sequential manner, or should it be established in another sequence? If, after marking the boundary signs for a partial boundary, then marking the boundary signs for the intermediate boundary, and finally marking the boundary signs for the major boundary, they wish to establish a specific boundary, it is proper to bind that one first. Even so, it should be bound starting from the partial boundary in the manner stated. As stated in the commentary (Mahāva. Aṭṭha. 138): "If, however, the boundary signs for a partial boundary..." and so on. What is the benefit for the monks in binding the partial boundary and major boundary in this way? When boundaries are established in this manner, monks standing within the partial boundary do not invalidate the acts of monks performing a formal act within the major boundary, nor do monks standing within the major boundary invalidate acts performed within the partial boundary. Those standing in the intermediate boundary do not invalidate acts in either. But if monks perform an act while standing in a village territory, those in the intermediate boundary do invalidate it, for the intermediate boundary belongs to the village territory. As the commentary states: "When boundaries are bound in this way..." and so on, monks residing in such boundary-delineated monasteries are able to dwell as they please without having formally determined the three robes. However, if there is a village, it should be understood that they are not permitted to do so in the village or its vicinity.

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha.

သီမာဗန္ဓနဝိနိစ္ဆယကထာလင်္ကာရော.

The Ornament of the Discourse on the Ascertainment of Boundary Establishment.

၂၅. ဥပေါသထပဝါရဏာဝိနိစ္ဆယကထာ

25. A Discourse on the Ascertainment of the Uposatha and Pavāraṇā

၁၆၈. ဧဝံ [Pg.378] သီမာဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ဥပေါသထပဝါရဏာဝိနိစ္ဆယံ ကထေတုံ ‘‘ဥပေါသထပဝါရဏာတိ ဧတ္ထ’’တျာဒိမာဟ. တတ္ထ ဥပေါသထသဒ္ဒေါ တာဝ –

168. Having thus discussed the ascertainment of boundaries, now, in order to discuss the ascertainment of the Uposatha and Pavāraṇā, he states, 'Here, regarding Uposatha and Pavāraṇā,' and so on. Therein, first, the word 'Uposatha'...

‘‘ဥဒ္ဒေသေ ပါတိမောက္ခဿ, ပဏ္ဏတ္တိယမုပေါသထော;

ဥပဝါသေ စ အဋ္ဌင်္ဂေ, ဥပေါသထဒိနေ သိယာ’’တိ. –

"The word 'Uposatha' applies to the recitation of the Pātimokkha, to designation, to fasting, to the eight-factored observance, and to the Uposatha day."

ဝစနတော ပါတိမောက္ခုဒ္ဒေသေ ပဏ္ဏတ္တိယံ ဥပဝါသေ အဋ္ဌင်္ဂသီလေ ဥပေါသထဒိနေ စ ဝတ္တတိ. တထာ ဟေသ ‘‘အာယာမာဝုသော ကပ္ပိန ဥပေါသထံ ဂမိဿာမာ’’တိအာဒီသု (ဒီ. နိ. အဋ္ဌ. ၁.၁၅၀; မ. နိ. အဋ္ဌ. ၃.၈၅) ပါတိမောက္ခုဒ္ဒေသေ အာဂတော, ‘‘ဥပေါသထော နာမ နာဂရာဇာ’’တိအာဒီသု (ဒီ. နိ. ၂.၂၄၆) ပဏ္ဏတ္တိယံ, ‘‘သုဒ္ဓဿ ဝေ သဒါ ဖေဂ္ဂု, သုဒ္ဓဿ ဥပေါသထော သဒါ’’တိအာဒီသု (မ. နိ. ၁.၇၉) ဥပဝါသေ, ‘‘ဧဝံ အဋ္ဌင်္ဂသမန္နာဂတော ခေါ, ဝိသာခေ, ဥပေါသထော ဥပဝုတ္ထော’’တိအာဒီသု (အ. နိ. ၈.၄၃) အဋ္ဌင်္ဂသီလေ. ‘‘န, ဘိက္ခဝေ, ဥပေါသထေ သဘိက္ခုကာအာဝါသာ အဘိက္ခုကော အာဝါသော’’တိအာဒီသု (ပါစိ. ၁၀၄၈) ဥပေါသထဒိနေ ဝတ္တတိ. ‘‘ပါရိသုဒ္ဓိဥပေါသထော အဓိဋ္ဌာနုပေါသထော’’တိအာဒီသု ပါရိသုဒ္ဓိအဓိဋ္ဌာနေသုပိ ဝတ္တတိ. တေ ပန ပါတိမောက္ခုဒ္ဒေသေ အန္တောဂဓာတိ ကတွာ ဝိသုံ န ဝုတ္တာ. ဣဓ ပန ပါတိမောက္ခုဒ္ဒေသေ ဥပေါသထဒိနေ စ ဝတ္တတိ. တတ္ထ ပါတိမောက္ခုဒ္ဒေသေ ဥပဝသနံ ဥပေါသထော, သီလေန ဥပေတာ ဟုတွာ ဝသနန္တျတ္ထော. ဥပေါသထဒိနေ ဥပဝသန္တိ ဧတ္ထာတိ ဥပေါသထော, ဧတသ္မိံ ဒိဝသေ သီလေန ဥပေတာ ဟုတွာ ဝသန္တီတျတ္ထော.

According to the statement, the term "uposatha" is used for the recitation of the Pātimokkha, for designation, for fasting, for the eight-factored precepts, and for the Uposatha day. Thus, for example, it appears in the context of the recitation of the Pātimokkha in phrases like, "Come, friend Kappina, let us go to the Uposatha" (Dī. Ni. Aṭṭha. 1.150; Ma. Ni. Aṭṭha. 3.85). In the context of designation, it is found in statements such as, "Uposatha is the name of a nāga king" (Dī. Ni. 2.246). In the context of fasting, it appears in lines like, "For the pure one, it is always the Phagguna festival; for the pure one, it is always the Uposatha" (Ma. Ni. 1.79). In the context of the eight-factored precepts, it is mentioned in phrases such as, "Thus, Visākha, the Uposatha observed is endowed with eight factors" (A. Ni. 8.43). In the context of the Uposatha day, it is stated, "Monks, on the Uposatha day, a residence with monks should not become a residence without monks" (Pāci. 1048). It is also used regarding the purification Uposatha and the determination Uposatha, as in "the purification Uposatha, the determination Uposatha." However, these are included within the Pātimokkha recitation and are not separately mentioned. Here, however, it applies to the recitation of the Pātimokkha and to the Uposatha day. Therein, in the context of the recitation of the Pātimokkha, 'upavasanaṃ' is 'uposatha,' with the meaning of 'dwelling endowed with virtue.' On the Uposatha day, 'upavasanti ettha' (they dwell here) is 'uposatha,' with the meaning of 'on this day they dwell endowed with virtue.'

ပဝါရဏာ-သဒ္ဒေါ ပန ‘‘ပဝါရဏာ ပဋိက္ခေပေ, ကထိတာဇ္ဈေသနာယ စာ’’တိ အဘိဓာနပ္ပဒီပိကာယံ ဝစနတော ပဋိက္ခေပေ အဇ္ဈေသနေ စ ဝတ္တတိ. တတ္ထ ‘‘ယော ပန ဘိက္ခု ဘုတ္တာဝီ ပဝါရိတော အနတိရိတ္တံ ခါဒနီယံ ဝါ ဘောဇနီယံ ဝါ [Pg.379] ခါဒေယျ ဝါ ဘုဉ္ဇေယျ ဝါ, ပါစိတ္တိယ’’န္တိအာဒီသု (ပါစိ. ၂၃၈) ပဋိက္ခေပေ, ‘‘သံဃော ပဝါရေယျာ’’တိအာဒီသု (မဟာဝ. ၂၁၀) အဇ္ဈေသနေ, ‘‘အဇ္ဇပဝါရဏာ စာတုဒ္ဒသီ’’တိအာဒီသု (မဟာဝ. အဋ္ဌ. ၂၁၂) ပဝါရဏာဒိဝသေ. သော ပန အဇ္ဈေသနဒိဝသောယေဝါတိ ဝိသုံ န ဝုတ္တော. ဣဓ ပန အဇ္ဈေသနေ ဝတ္တတိ, တသ္မာ ပဝါရီယတေ ပဝါရဏာ, ပကာရေန ဣစ္ဆီယတေတျတ္ထော. ပ-ပုဗ္ဗ ဝရဓာတု စုရာဒိဂဏိကာယံ.

The term "pavāraṇā," according to the Abhidhānappadīpikā, applies to refusal and invitation, as in "pavāraṇā is refusal, and it is also spoken of as invitation." In the context of refusal, it appears in phrases like, "Whatever monk, having finished eating and having refused more food, should eat or consume additional hard or soft food, it is an offense of expiation" (Pāci. 238). In the context of invitation, it is found in statements such as, "The Saṅgha should perform the Pavāraṇā" (Mahāva. 210). In the context of the Pavāraṇā day, it appears in phrases like, "Today is the Pavāraṇā, the fourteenth" (Mahāva. Aṭṭha. 212). However, that is simply the day of invitation, so it is not mentioned separately. Here, however, it applies in the context of invitation; therefore, 'pavārīyate' is 'pavāraṇā,' with the meaning 'it is requested in a special way.' The root "var" with the prefix "pa-" is from the cur-class of verbal roots.

ဧတ္ထ စ ကိဉ္စာပိ ပါဠိယံ ဥပေါသထက္ခန္ဓကာနန္တရံ ဝဿူပနာယိကက္ခန္ဓကော, တဒနန္တရံ ပဝါရဏက္ခန္ဓကော သင်္ဂီတော, တထာပိ ဥပေါသထပဝါရဏကမ္မာနံ ယေဘုယျေန သမာနတ္တာ ယမကမိဝ ဘူတတ္တာ မိဿေတွာ ကထေန္တော သုဝိညေယျော ဟောတိ သလ္လဟုကဂန္ထော စာတိ မန္တွာ ခန္ဓကဒွယသင်္ဂဟိတံ အတ္ထံ ဧကေနေဝ ပရိစ္ဆေဒေန ဒဿေတိ အာစရိယော. တတ္ထ စာတုဒ္ဒသိကော ပန္နရသိကော သာမဂ္ဂီဥပေါသထောတိ ဒိဝသဝသေန တယော ဥပေါသထာ ဟောန္တီတိ သမ္ဗန္ဓော. စတုဒ္ဒသိယံ နိယုတ္တော စာတုဒ္ဒသိကော, ဧဝံ ပန္နရသိကော. သာမဂ္ဂီဥပေါသထော နာမ သံဃသာမဂ္ဂိကဒိဝသေ ကာတဗ္ဗဥပေါသထော. ဟေမန္တဂိမှဝဿာနံ တိဏ္ဏံ ဥတူနန္တိ ဧတ္ထ ဟေမန္တဥတု နာမ အပရကတ္တိကကာဠပက္ခဿ ပါဋိပဒတော ပဋ္ဌာယ ဖဂ္ဂုနပုဏ္ဏမပရိယောသာနာ စတ္တာရော မာသာ. ဂိမှဥတု နာမ ဖဂ္ဂုနဿ ကာဠပက္ခပါဋိပဒတော ပဋ္ဌာယ အာသာဠှိပုဏ္ဏမပရိယောသာနာ စတ္တာရော မာသာ. ဝဿာနဥတု နာမ အာသာဠှဿ ကာဠပက္ခပါဋိပဒတော ပဋ္ဌာယ အပရကတ္တိကပုဏ္ဏမပရိယောသာနာ စတ္တာရော မာသာ. တတိယသတ္တမပက္ခေသု ဒွေ ဒွေ ကတွာ ဆ စာတုဒ္ဒသိကာတိ ဟေမန္တဿ ဥတုနော တတိယေ စ သတ္တမေ စ ပက္ခေ ဒွေ စာတုဒ္ဒသိကာ, မိဂသိရမာသဿ ကာဠပက္ခေ, မာဃမာသဿ ကာဠပက္ခေ စာတိ အတ္ထော. ဧဝံ ဂိမှဿ ဥတုနော တတိယေ စိတ္တမာသဿ ကာဠပက္ခေ သတ္တမေ ဇေဋ္ဌမာသဿ [Pg.380] ကာဠပက္ခေ စ, ဝဿာနဿ ဥတုနော တတိယေ သာဝဏဿ ကာဠပက္ခေ စ သတ္တမေ အဿယုဇမာသဿ ကာဠပက္ခေ စာတိ အတ္ထော. သေသာ ပန္နရသိကာတိ သေသာ အဋ္ဌာရသ ပန္နရသိကာ.

Here, although in the Pāḷi the Vassūpanāyikakkhandhaka follows the Uposathakkhandhaka, and the Pavāraṇakkhandhaka is recited after that, nevertheless, because the Uposatha and Pavāraṇā acts are for the most part similar and like a pair, discussing them together makes them easily understandable and the text concise. Considering this, the teacher presents the meaning contained in both Khandhakas in a single chapter. Therein, the fourteenth-day (cātuddasika), the fifteenth-day (pannarasika), and the harmony-Uposatha (sāmaggīuposatha) are the three Uposathas based on the days—this is the connection. That which is appointed on the fourteenth is the cātuddasika, and similarly, the pannarasika. The harmony-Uposatha is the Uposatha to be performed on a day of Saṅgha harmony. "Of the three seasons—winter, summer, and the rains"—here, the winter season (hemantautu) refers to the four months starting from the first day of the waning fortnight of the later Kattika until the full moon of Phagguna. The summer season (gimhautu) refers to the four months starting from the first day of the waning fortnight of Phagguna until the full moon of Āsāḷha. The rainy season (vassānautu) refers to the four months starting from the first day of the waning fortnight of Āsāḷha until the full moon of the later Kattika. "In the third and seventh fortnights, two each, making six fourteenth-day Uposathas"—this means that in the winter season, in the third and seventh fortnights, there are two fourteenth-day Uposathas: in the dark fortnight of the month of Migasira and the dark fortnight of the month of Māgha—this is the meaning. Similarly, for the summer season: in the dark fortnight of the month of Citta (the third) and the dark fortnight of the month of Jeṭṭha (the seventh); and for the rainy season: in the dark fortnight of the month of Sāvaṇa (the third) and the dark fortnight of the month of Assayuja (the seventh)—this is the meaning. "The rest are fifteenth-day Uposathas"—the remaining eighteen are fifteenth-day Uposathas.

ဟောတိ စေတ္ထ –

And on this matter, there is the following:

‘‘ကတ္တိကဿ စ ကာဠမှာ;

ယာဝ ဖဂ္ဂုနပုဏ္ဏမာ;

ဟေမန္တကာလောတိ ဝိညေယျော;

အဋ္ဌ ဟောန္တိ ဥပေါသထာ.

"From the dark fortnight of Kattika, up to the full moon of Phagguna, should be known as the winter season; there are eight Uposathas.

‘‘ဖဂ္ဂုနဿ စ ကာဠမှာ;

ယာဝ အာသာဠှိပုဏ္ဏမာ;

ဂိမှကာလောတိ ဝိညေယျော;

အဋ္ဌ ဟောန္တိ ဥပေါသထာ.

"From the dark fortnight of Phagguna, up to the full moon of Āsāḷha, should be known as the summer season; there are eight Uposathas.

‘‘အာသာဠှဿ စ ကာဠမှာ;

ယာဝ ကတ္တိကပုဏ္ဏမာ;

ဝဿကာလောတိ ဝိညေယျော;

အဋ္ဌ ဟောန္တိ ဥပေါသထာ.

"From the dark fortnight of Āsāḷha, up to the full moon of Kattika, should be known as the rainy season; there are eight Uposathas.

‘‘ဥတူနံ ပန တိဏ္ဏန္နံ, ပက္ခေ တတိယသတ္တမေ;

စတုဒ္ဒသောတိ ပါတိမောက္ခံ, ဥဒ္ဒိသန္တိ နယညုနော’’တိ. (ကင်္ခါ. အဘိ. ဋီ. နိဒါနဝဏ္ဏနာ);

"Then, in the third and seventh fortnights of the three seasons, the wise recite the Pātimokkha on the fourteenth." (Kaṅkhā. Abhi. Ṭī. Nidānavaṇṇanā);

ဧဝံ ဧကသံဝစ္ဆရေ စတုဝီသတိ ဥပေါသထာတိ ဧဝံ ဣမိနာ ဝုတ္တနယေန ဟေမန္တာဒီနံ တိဏ္ဏံ ဥတူနံ ဧကေကသ္မိံ ဥတုမှိ ပစ္စေကံ အဋ္ဌအဋ္ဌဥပေါသထတ္တာ ဥတုတ္တယသမောဓာနဘူတေ ဧကသ္မိံ သံဝစ္ဆရေ စတုဝီသတိ ဥပေါသထာ ဟောန္တီတိ အတ္ထော. ဣဒံ တာဝ ပကတိစာရိတ္တန္တိ ဣဒံ ဧကသ္မိံ သံဝစ္ဆရေ ဆစာတုဒ္ဒသိကအဋ္ဌာရသပန္နရသိကဥပေါသထကရဏံ တာဝ ပဌမံ ပကတိယာ သဘာဝေန စာရိတ္တံ ကာတဗ္ဗံ ကမ္မံ ဟောတိ, န ဗဟုတရာဝါသိကာဒိနာ ကာရဏေန ကာတဗ္ဗန္တိ အတ္ထော.

Thus, in one year, there are twenty-four Uposatha days. In this way, according to the method stated here, since there are eight Uposatha days in each of the three seasons—winter and so on—the meaning is that there are twenty-four Uposatha days in one year, which is the combination of the three seasons. This, first of all, is the normal practice. The meaning is that the performance of six fourteenth-day and eighteen fifteenth-day Uposathas in one year is, first of all, an act to be done by its very nature, and not for reasons such as having many resident monks.

တထာရူပပစ္စယေ [Pg.381] သတိ အညသ္မိမ္ပိ စာတုဒ္ဒသေ ဥပေါသထံ ကာတုံ ဝဋ္ဋတီတိ ‘‘သကိံ ပက္ခဿ စာတုဒ္ဒသေ ဝါ ပန္နရသေ ဝါ ပါတိမောက္ခံ ဥဒ္ဒိသိတု’’န္တိ (မဟာဝ. ၁၃၆) ဝစနတော ‘‘ယော ပန အာဂန္တုကေဟိ အာဝါသိကာနံ အနုဝတ္တိတဗ္ဗ’’န္တိအာဒိဝစနတော (မဟာဝ. ၁၇၈) စ တထာရူပပစ္စယေ သတိ အညသ္မိမ္ပိ စာတုဒ္ဒသေ ဥပေါသထံ ကာတုံ ဝဋ္ဋတီတိ အတ္ထော. တတ္ထ သကိန္တိ ဧကဝါရံ. အာဝါသိကာနံ အနုဝတ္တိတဗ္ဗန္တိ အာဝါသိကေဟိ ‘‘အဇ္ဇုပေါသထော စာတုဒ္ဒသော’’တိ ပုဗ္ဗကိစ္စေ ကရိယမာနေ အနုဝတ္တိတဗ္ဗံ, န ပဋိက္ကောသိတဗ္ဗံ. အာဒိ-သဒ္ဒေန ‘‘အာဝါသိကေဟိ အာဂန္တုကာနံ အနုဝတ္တိတဗ္ဗ’’န္တိ ဝစနံ, ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, တေဟိ ဘိက္ခူဟိ ဒွေ တယော ဥပေါသထေ စာတုဒ္ဒသိကေ ကာတုံ, ကထံ မယံ တေဟိ ဘိက္ခူဟိ ပဌမတရံ ပဝါရေယျာမာ’’တိ (မဟာဝ. ၂၄၀) ဝစနဉ္စ သင်္ဂဏှာတိ. ဧတ္ထ စ ပဌမသုတ္တဿ ဧကေကဿ ဥတုနော တတိယသတ္တမပက္ခဿ စာတုဒ္ဒသေ ဝါ အဝသေသဿ ပန္နရသေ ဝါ သကိံ ပါတိမောက္ခံ ဥဒ္ဒိသိတဗ္ဗန္တိ. ပကတိစာရိတ္တဝသေနပိ အတ္ထသမ္ဘဝတော ‘‘အာဂန္တုကေဟီ’’တိအာဒီနိ သုတ္တာနိ ဒဿိတာနီတိ ဝေဒိတဗ္ဗံ. တထာရူပပစ္စယေ သတီတိ အညသ္မိမ္ပိ စာတုဒ္ဒသေ ဥပေါသထံ ကာတုံ အနုရူပေ အာဝါသိကာ ဗဟုတရာ ဟောန္တီတိ ဧဝမာဒိကေ ပစ္စယေ သတိ. အညသ္မိမ္ပိ စာတုဒ္ဒသေတိ တိဏ္ဏံ ဥတူနံ တတိယသတ္တမပက္ခစာတုဒ္ဒသတော အညသ္မိံ စာတုဒ္ဒသေ.

When such a condition exists, it is permissible to observe the Uposatha on another fourteenth day as well. The meaning is that, according to the statement, 'The Pātimokkha should be recited once a fortnight, either on the fourteenth or the fifteenth' (Mahāva. 136), and from the statement beginning with, 'Visiting monks should comply with resident monks' (Mahāva. 178), when such a condition exists, it is permissible to perform the Uposatha on another fourteenth day as well. Here, 'once' means a single time. 'One should comply with the resident monks' means that when resident monks perform the preliminary duties by saying, 'Today is the fourteenth-day Uposatha,' one should comply and not object. The word 'etc.' includes the statement, 'Resident monks should comply with visiting monks,' and the statement, 'I allow, monks, those monks to observe two or three Uposathas on the fourteenth day, thinking, “How can we conclude the Pavāraṇā earlier than those monks?”' (Mahāva. 240). And here, regarding the first rule, the Pātimokkha should be recited once on the fourteenth day of the third and seventh fortnight of each season, or on the fifteenth for the remaining ones. It should be understood that the suttas beginning with 'by visiting monks,' etc., are shown because the meaning is possible even by way of customary practice. 'When such a condition exists' means when a condition suitable for observing the Uposatha on another fourteenth day exists, such as the resident monks being more numerous. 'On another fourteenth day' means on a fourteenth day other than the fourteenth day of the third and seventh fortnight of the three seasons.

တတြာယံ ပါဠိ (မဟာဝ. ၁၇၈) –

Herein is the Pali passage (Mahāva. 178).

‘‘ဣဓ ပန, ဘိက္ခဝေ, အာဝါသိကာနံ ဘိက္ခူနံ စာတုဒ္ဒသော ဟောတိ, အာဂန္တုကာနံ ပန္နရသော. သစေ အာဝါသိကာ ဗဟုတရာ ဟောန္တိ, အာဂန္တုကေဟိ အာဝါသိကာနံ အနုဝတ္တိတဗ္ဗံ. သစေ သမသမာ ဟောန္တိ, အာဂန္တုကေဟိ အာဝါသိကာနံ အနုဝတ္တိတဗ္ဗံ. သစေ အာဂန္တုကာ [Pg.382] ဗဟုတရာ ဟောန္တိ, အာဝါသိကေဟိ အာဂန္တုကာနံ အနုဝတ္တိတဗ္ဗံ.

"Here, monks, for the resident monks it is the fourteenth, and for the visiting monks it is the fifteenth. If the resident monks are more numerous, the visiting monks should conform to the residents. If they are equal in number, the visiting monks should conform to the residents. If the visiting monks are more numerous, the resident monks should conform to the visiting ones."

‘‘ဣဓ ပန, ဘိက္ခဝေ, အာဝါသိကာနံ ဘိက္ခူနံ ပန္နရသော ဟောတိ, အာဂန္တုကာနံ စာတုဒ္ဒသော. သစေ အာဝါသိကာ ဗဟုတရာ ဟောန္တိ, အာဂန္တုကေဟိ အာဝါသိကာနံ အနုဝတ္တိတဗ္ဗံ. သစေ သမသမာ ဟောန္တိ, အာဂန္တုကေဟိ အာဝါသိကာနံ အနုဝတ္တိတဗ္ဗံ. သစေ အာဂန္တုကာ ဗဟုတရာ ဟောန္တိ, အာဝါသိကေဟိ အာဂန္တုကာနံ အနုဝတ္တိတဗ္ဗံ.

"Here, monks, for resident monks it is the fifteenth, and for visiting monks the fourteenth. If the resident monks are more numerous, the visiting monks should follow the resident monks. If they are equal in number, the visiting monks should follow the resident monks. If the visiting monks are more numerous, the resident monks should follow the visiting monks."

‘‘ဣဓ ပန, ဘိက္ခဝေ, အာဝါသိကာနံ ဘိက္ခူနံ ပါဋိပဒေါ ဟောတိ, အာဂန္တုကာနံ ပန္နရသော. သစေ အာဝါသိကာ ဗဟုတရာ ဟောန္တိ, အာဝါသိကေဟိ အာဂန္တုကာနံ နာကာမာ ဒါတဗ္ဗာ သာမဂ္ဂီ, အာဂန္တုကေဟိ နိဿီမံ ဂန္တွာ ဥပေါသထော ကာတဗ္ဗော. သစေ သမသမာ ဟောန္တိ, အာဝါသိကေဟိ အာဂန္တုကာနံ နာကာမာ ဒါတဗ္ဗာ သာမဂ္ဂီ, အာဂန္တုကေဟိ နိဿီမံ ဂန္တွာ ဥပေါသထော ကာတဗ္ဗော. သစေ အာဂန္တုကာ ဗဟုတရာ ဟောန္တိ, အာဝါသိကေဟိ အာဂန္တုကာနံ သာမဂ္ဂီ ဝါ ဒါတဗ္ဗာ, နိဿီမံ ဝါ ဂန္တဗ္ဗံ.

"Here, monks, for the resident monks it is the first day of the lunar fortnight, and for the visiting monks, the fifteenth. If the resident monks are more numerous, the resident monks should not give agreement to the visiting monks against their will for communal performance; the visiting monks should go outside the boundary and observe the Uposatha. If they are equal in number, the resident monks should not give agreement to the visiting monks against their will for communal performance; the visiting monks should go outside the boundary and observe the Uposatha. If the visiting monks are more numerous, the resident monks should either give agreement to the visiting monks for communal performance, or go outside the boundary."

‘‘ဣဓ ပန, ဘိက္ခဝေ, အာဝါသိကာနံ ဘိက္ခူနံ ပန္နရသော ဟောတိ, အာဂန္တုကာနံ ပါဋိပဒေါ. သစေ အာဝါသိကာ ဗဟုတရာ ဟောန္တိ, အာဂန္တုကေဟိ အာဝါသိကာနံ သာမဂ္ဂီ ဝါ ဒါတဗ္ဗာ, နိဿီမံ ဝါ ဂန္တဗ္ဗံ. သစေ သမသမာ ဟောန္တိ, အာဂန္တုကေဟိ အာဝါသိကာနံ သာမဂ္ဂီ ဝါ ဒါတဗ္ဗာ, နိဿီမံ ဝါ ဂန္တဗ္ဗံ. သစေ အာဂန္တုကာ ဗဟုတရာ ဟောန္တိ, အာဂန္တုကေဟိ အာဝါသိကာနံ နာကာမာ ဒါတဗ္ဗာ သာမဂ္ဂီ, အာဝါသိကေဟိ နိဿီမံ ဂန္တွာ ဥပေါသထော ကာတဗ္ဗော’’တိ.

"Here, monks, it is the fifteenth for the resident monks, and the first day of the lunar fortnight for the visiting monks. If the resident monks are more numerous, the visiting monks should either give their agreement to the resident monks or go outside the boundary. If they are equal in number, the visiting monks should either give their agreement to the resident monks or go outside the boundary. If the visiting monks are more numerous, the visiting monks should not give their agreement unwillingly to the resident monks; the resident monks should go outside the boundary and perform the Uposatha."

တတြာယံ [Pg.383] အဋ္ဌကထာ (မဟာဝ. အဋ္ဌ. ၁၇၈) –

Herein is the commentary (Mahāva. Aṭṭha. 178).

အာဝါသိကာနံ ဘိက္ခူနံ စာတုဒ္ဒသော ဟောတိ, အာဂန္တုကာနံ ပန္နရသောတိ ဧတ္ထ ယေသံ ပန္နရသော, တေ တိရောရဋ္ဌတော ဝါ အာဂတာ, အတီတံ ဝါ ဥပေါသထံ စာတုဒ္ဒသိကံ အကံသူတိ ဝေဒိတဗ္ဗာ. အာဝါသိကာနံ အနုဝတ္တိတဗ္ဗန္တိ အာဝါသိကေဟိ ‘‘အဇ္ဇုပေါသထော စာတုဒ္ဒသော’’တိ ပုဗ္ဗကိစ္စေ ကရိယမာနေ အနုဝတ္တိတဗ္ဗံ, န ပဋိက္ကောသိတဗ္ဗံ. နာကာမာ ဒါတဗ္ဗာတိ န အနိစ္ဆာယ ဒါတဗ္ဗာတိ.

The fourteenth is for resident monks, the fifteenth for visiting monks—here, those for whom it is the fifteenth should be understood as having come from another region or as having observed a fourteenth-day Uposatha in the past. 'One should comply with the resident monks' means that when the resident monks, doing their preliminary duties, say, 'Today is the fourteenth,' they should be followed, not opposed. 'It should not be given unwillingly' means it should not be given against one's will.

‘‘အနုဇာနာမိ ဘိက္ခဝေ’’တိအာဒိမှိ အယံ ပဝါရဏက္ခန္ဓကာဂတာ ပါဠိ (မဟာဝ. ၂၄၀) – ဣဓ ပန, ဘိက္ခဝေ, သမ္ဗဟုလာ သန္ဒိဋ္ဌာ သမ္ဘတ္တာ ဘိက္ခူ အညတရသ္မိံ အာဝါသေ ဝဿံ ဥပဂစ္ဆန္တိ, တေသံ သာမန္တာ အညေ ဘိက္ခူ ဘဏ္ဍနကာရကာ ကလဟကာရကာ ဝိဝါဒကာရကာ ဘဿကာရကာ သံဃေ အဓိကရဏကာရကာ ဝဿံ ဥပဂစ္ဆန္တိ ‘‘မယံ တေသံ ဘိက္ခူနံ ဝဿံဝုတ္ထာနံ ပဝါရဏာယ ပဝါရဏံ ဌပေဿာမာ’’တိ. အနုဇာနာမိ, ဘိက္ခဝေ, တေဟိ ဘိက္ခူဟိ ဒွေ တယော ဥပေါသထေ စာတုဒ္ဒသိကေ ကာတုံ, ကထံ မယံ တေဟိ ဘိက္ခူဟိ ပဌမတရံ ပဝါရေယျာမာတိ.

In the passage beginning with “I allow, monks,” is this Pāḷi text from the Pavāraṇākkhandhaka (Mahāvagga 240): Here, monks, many monks who are friends and companions enter the rains residence in a certain dwelling. Nearby, other monks—makers of quarrels, makers of disputes, makers of contentions, makers of brawls, makers of legal issues in the Sangha—also enter the rains residence, thinking, “We will obstruct the Pavāraṇā of those monks who have completed the rains.” I allow, monks, those monks to observe two or three Uposathas on the fourteenth, thinking, “How can we make the Pavāraṇā earlier than those monks?”

တတြာယံ အဋ္ဌကထာ (မဟာဝ. အဋ္ဌ. ၂၄၀) – ဒွေ တယော ဥပေါသထေ စာတုဒ္ဒသိကေ ကာတုန္တိ ဧတ္ထ စတုတ္ထပဉ္စမာ ဒွေ, တတိယော ပန ပကတိယာပိ စာတုဒ္ဒသိကောယေဝါတိ, တသ္မာ တတိယစတုတ္ထာ ဝါ တတိယစတုတ္ထပဉ္စမာ ဝါ ဒွေ တယော စာတုဒ္ဒသိကာ ကာတဗ္ဗာ. အထ စတုတ္ထေ ကတေ သုဏန္တိ, ပဉ္စမော စာတုဒ္ဒသိကော ကာတဗ္ဗော, ဧဝမ္ပိ ဒွေ စာတုဒ္ဒသိကာ ဟောန္တိ. ဧဝံ ကရောန္တာ ဘဏ္ဍနကာရကာနံ တေရသေ ဝါ စာတုဒ္ဒသေ ဝါ ဣမေ ပန္နရသီပဝါရဏံ ပဝါရေဿန္တီတိ.

Herein is the commentary (Mahāva. Aṭṭha. 240): Regarding 'to observe two or three Uposatha days on the fourteenth': here, the fourth and fifth are two; but the third is naturally also a fourteenth. Therefore, either the third and fourth, or the third, fourth, and fifth—two or three fourteenths should be observed. Then, when the fourth is done, they hear, and the fifth should be observed as a fourteenth. Even so, there are two fourteenths. By doing so, these monks will perform the fifteenth-day Pavāraṇā on what is the thirteenth or fourteenth day for the quarrel-makers.

တတ္ထ [Pg.384] အယံ သာရတ္ထဒီပနီပါဌော (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၂၄၀) – စတုတ္ထေ ကတေ သုဏန္တီတိ စတုတ္ထေ ပန္နရသိကုပေါသထေ ကတေ အမှာကံ ပဝါရဏံ ဌပေဿန္တီတိ သုဏန္တိ. ဧဝမ္ပိ ဒွေ စာတုဒ္ဒသိကာ ဟောန္တီတိ တတိယေန သဒ္ဓိံ ဒွေ စာတုဒ္ဒသိကာ ဟောန္တီတိ.

Herein is the Sāratthadīpanī passage (Sārattha. Ṭī. Mahāvagga 3.240): 'When the fourth is done, they hear' means when the fourth fifteenth-day Uposatha is done, they hear that 'they will obstruct our Pavāraṇā.' 'Even so, two fourteenths occur' means two fourteenths occur along with the third.

တတြာယံ ဝိမတိဝိနောဒနီပါဌော (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၂၄၀) – ဒွေ စာတုဒ္ဒသိကာ ဟောန္တီတိ တတိယပက္ခေ စာတုဒ္ဒသိယာ သဒ္ဓိံ ဒွေ စာတုဒ္ဒသိကာ ဟောန္တိ. ဘဏ္ဍနကာရကာနံ တေရသေ ဝါ စာတုဒ္ဒသေ ဝါ ဣမေ ပန္နရသီပဝါရဏံ ပဝါရေဿန္တီတိ ဣမိနာ ယထာသကံ ဥပေါသထကရဏဒိဝသတော ပဋ္ဌာယ ဘိက္ခူနံ စာတုဒ္ဒသီပန္နရသီဝေါဟာရော, န စန္ဒဂတိသိဒ္ဓိယာ တိထိယာ ဝသေနာတိ ဒဿေတိ. ကိဉ္စာပိ ဧဝံ ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, ရာဇူနံ အနုဝတ္တိတု’’န္တိ (မဟာဝ. ၁၈၆) ဝစနတော ပနေတ္ထ လောကိယာနံ တိထိံ အနုဝတ္တန္တေဟိပိ အတ္တနော ဥပေါသထက္ကမေန စာတုဒ္ဒသိံ ပန္နရသိံ ဝါ ပန္နရသိံ စာတုဒ္ဒသိံ ဝါ ကရောန္တေဟေဝ အနုဝတ္တိတဗ္ဗံ, န ပန သောဠသမဒိဝသံ ဝါ တေရသမဒိဝသံ ဝါ ဥပေါသထဒိဝသံ ကရောန္တေဟိ. တေနေဝ ပါဠိယမ္ပိ (မဟာဝ. ၂၄၀) ‘‘ဒွေ တယော ဥပေါသထေ စာတုဒ္ဒသိကေ ကာတု’’န္တိ ဝုတ္တံ. အညထာ ‘‘ဒွါဒသိယံ, တေရသိယံ ဝါ ဥပေါသထော ကာတဗ္ဗော’’တိ ဝတ္တဗ္ဗတော. ‘‘သကိံ ပက္ခဿ စာတုဒ္ဒသေ ဝါ ပန္နရသေ ဝါ’’တိအာဒိဝစနမ္ပိ (မဟာဝ. ၁၃၆) ဥပဝုတ္တက္ကမေနေဝ ဝုတ္တံ, န တိထိက္ကမေနာတိ ဂဟေတဗ္ဗန္တိ.

Herein is the Vimativinodanī passage (Vi. Vi. Ṭī. Mahāvagga 2.240): 'Two fourteenths occur'—meaning that in the third fortnight, two fourteenths occur along with the fourteenth day. 'The quarrelers will declare the Pavāraṇā of the fifteenth day on the thirteenth or fourteenth'—this shows that the monks’ observance of the fourteenth or fifteenth is based on their own Uposatha observance day, not on the established lunar date. Although it is said, 'I allow, monks, to follow the kings' (Mahāva. 186), here, even those who follow the worldly dates must still observe the fourteenth or fifteenth, or the fifteenth or fourteenth, according to their own Uposatha sequence; they should not observe the sixteenth or thirteenth day as the Uposatha day. Therefore, even in the Pāli (Mahāva. 240), it is said, 'to perform two or three Uposathas on the fourteenth.' Otherwise, it would have to be said, 'The Uposatha should be observed on the twelfth or thirteenth.' The statement, 'Once in a fortnight, on the fourteenth or fifteenth' (Mahāva. 136), is also spoken according to the aforementioned sequence, not according to the sequence of lunar dates—this should be understood.

န ကေဝလံ ဥပေါသထဒိဝသာယေဝ တယော ဟောန္တိ, အထ ခေါ ပဝါရဏာဒိဝသာပီတိ အာဟ ‘‘ပုရိမဝဿံဝုတ္ထာနံ ပနာ’’တိအာဒိ. မာဣတိ စန္ဒော ဝုစ္စတိ တဿ ဂတိယာ ဒိဝသဿ မိနိတဗ္ဗတော, သော ဧတ္ထ သဗ္ဗကလာပပါရိပူရိယာ ပုဏ္ဏောတိ ပုဏ္ဏမာ. ပုဗ္ဗကတ္တိကာယ ပုဏ္ဏမာ ပုဗ္ဗကတ္တိကပုဏ္ဏမာ, အဿယုဇပုဏ္ဏမာ. သာ ဟိ ပစ္ဆိမကတ္တိကံ နိဝတ္တေတုံ ဧဝံ ဝုတ္တာ. တေသံယေဝါတိ [Pg.385] ပုရိမဝဿံဝုတ္ထာနံယေဝ. ဘဏ္ဍနကာရကေဟီတိ ကလဟကာရကေဟိ. ပစ္စုက္ကဍ္ဎန္တီတိ ဥက္ကဍ္ဎန္တိ, ဘဏ္ဍနကာရကေ အနုဝါဒဝသေန အဿယုဇပုဏ္ဏမာဒိံ ပရိစ္စဇန္တာ ပဝါရဏံ ကာဠပက္ခံ ဇုဏှပက္ခန္တိ ဥဒ္ဓံ ကဍ္ဎန္တီတိ အတ္ထော, ‘‘သုဏန္တု မေ, အာယသ္မန္တော အာဝါသိကာ, ယဒါယသ္မန္တာနံ ပတ္တကလ္လံ, ဣဒါနိ ဥပေါသထံ ကရေယျာမ, ပါတိမောက္ခံ ဥဒ္ဒိသေယျာမ, အာဂမေ ကာဠေ ပဝါရေယျာမာ’’တိ, ‘‘သုဏန္တု မေ, အာယသ္မန္တော အာဝါသိကာ, ယဒါယသ္မန္တာနံ ပတ္တကလ္လံ, ဣဒါနိ ဥပေါသထံ ကရေယျာမ, ပါတိမောက္ခံ ဥဒ္ဒိသေယျာမ, အာဂမေ ဇုဏှေ ပဝါရေယျာမာ’’တိ (မဟာဝ. ၂၄၀) စ ဧဝံ ဉတ္တိယာ ပဝါရဏံ ဥဒ္ဓံ ကဍ္ဎန္တီတိ ဝုတ္တံ ဟောတိ.

Not only are there three Uposatha days, but also Pavāraṇā days, as it is said: 'But for those who entered the rains earlier,' etc. The moon is called 'mā' because the day is measured by its movement. Here, it is 'puṇṇa' (full) due to the completion of all its phases, thus 'puṇṇamā'. The full moon of the earlier Kattikā is Pubbakattikāpuṇṇamā, that is, the Assayujapuṇṇamā. This is said in order to distinguish it from the later Kattikā. 'Of those very ones' means only of those who entered the rains earlier. 'By quarrel-makers' means by those who cause disputes. 'They postpone' means they delay; abandoning the Pavāraṇā on the Assayujapuṇṇamā, etc., on account of accusations by the quarrel-makers, they postpone the Pavāraṇā to the dark or bright fortnight. The meaning is: 'Venerable resident monks, listen to me. If it seems appropriate to the venerable ones, we should now perform the Uposatha, recite the Pātimokkha, and hold the Pavāraṇā in the coming dark fortnight.' 'Venerable resident monks, listen to me. If it seems appropriate to the venerable ones, we should now perform the Uposatha, recite the Pātimokkha, and hold the Pavāraṇā in the coming bright fortnight.' Thus, it is said that they postpone the Pavāraṇā by such a formal motion.

အထာတိ အနန္တရတ္ထေ နိပါတော. စတုဒ္ဒသန္နံ ပူရဏော စာတုဒ္ဒသော, ဒိဝသော. ယံ သန္ဓာယ ‘‘အာဂမေ ကာဠေ ပဝါရေယျာမာ’’တိ ဉတ္တိံ ဌပယိံသု. ပစ္ဆိမကတ္တိကပုဏ္ဏမာ ဝါတိ ကောမုဒိစာတုမာသိနိပုဏ္ဏမဒိဝသော ဝါ. ယံ သန္ဓာယ ‘‘အာဂမေ ဇုဏှေ ပဝါရေယျာမာ’’တိ ဉတ္တိံ ဌပယိံသု. တသ္မိံ ပန အာဂမေ ဇုဏှေ ကောမုဒိယာ စာတုမာသိနိယာ အဝဿံ ပဝါရေတဗ္ဗံ. န ဟိ တံ အတိက္ကမိတွာ ပဝါရေတုံ လဗ္ဘတိ. ဝုတ္တဉှေတံ ‘‘တေ စေ, ဘိက္ခဝေ, ဘိက္ခူ ဘဏ္ဍနကာရကာ ကလဟကာရကာ ဝိဝါဒကာရကာ ဘဿကာရကာ သံဃေ အဓိကရဏကာရကာ တမ္ပိ ဇုဏှံ အနုဝသေယျုံ. တေဟိ, ဘိက္ခဝေ, ဘိက္ခူဟိ သဗ္ဗေဟေဝ အာဂမေ ဇုဏှေ ကောမုဒိယာ စာတုမာသိနိယာ အကာမာ ပဝါရေတဗ္ဗ’’န္တိ (မဟာဝ. ၂၄၀). တေနေဝါဟ ‘‘ပစ္ဆိမဝဿံဝုတ္ထာနဉ္စ ပစ္ဆိမကတ္တိကပုဏ္ဏမာ ဧဝ ဝါ’’တိ. ယဒိ ဟိ တံ အတိက္ကမိတွာ ပဝါရေယျ, ဒုက္ကဋာပတ္တိံ အာပဇ္ဇေယျုံ. ဝုတ္တဉှေတံ ‘‘န စ, ဘိက္ခဝေ, အပဝါရဏာယ ပဝါရေတဗ္ဗံ အညတြ သံဃသာမဂ္ဂိယာ’’တိ (မဟာဝ. ၂၃၃). ဝိသုဒ္ဓိပဝါရဏာယောဂတော ပဝါရဏာဒိဝသာ. ပိ-သဒ္ဒေန န ကေဝလံ ပဝါရဏာဒိဝသာဝ[Pg.386], အထ ခေါ တဒညေ ဥပေါသထဒိဝသာပိ ဟောန္တီတိ ဒဿေတိ. ဣဒမ္ပီတိ ပဝါရဏတ္တယမ္ပိ. တထာရူပပစ္စယေတိ ဗဟုတရာဝါသိကာဒိပစ္စယေ. ဒွိန္နံ ကတ္တိကပုဏ္ဏမာနန္တိ ပုဗ္ဗကတ္တိကပစ္ဆိမကတ္တိကသင်္ခါတာနံ ဒွိန္နံ အဿယုဇကောမုဒိပုဏ္ဏမာနံ.

'Athāti' is a particle in the sense of 'then' or 'next'. 'The fourteenth day' is the completion of fourteen days. Regarding which they laid down the formal motion: 'We will hold the Pavāraṇā in the coming dark fortnight.' 'Or the full moon day of the latter Kattika' means the full moon day of the Komudī Cātumāsī. Regarding which they laid down the formal motion: 'We will hold the Pavāraṇā in the coming bright fortnight.' However, on that coming bright fortnight, on the Komudī Cātumāsī, the Pavāraṇā must certainly be held. For it is not permissible to hold it by overstepping that. For it has been said: 'If, bhikkhus, those bhikkhus are quarrelsome, contentious, disputatious, creating arguments and legal issues in the Sangha, they should still reside through that bright fortnight. By all those bhikkhus, bhikkhus, the Pavāraṇā must be held in the coming bright fortnight, on the Komudī Cātumāsī, even if unwillingly' (Mahāvagga 240). Therefore, it is said: 'And for those who have completed the latter rains residence, it is indeed the latter Kattika full moon day.' If indeed they were to hold the Pavāraṇā by overstepping that, they would incur an offense of wrong-doing. For it has been said: 'And, bhikkhus, the Pavāraṇā should not be held on a non-Pavāraṇā day, except for the sake of Sangha harmony' (Mahāvagga 233). The Pavāraṇā days are due to the connection with the Pavāraṇā of purity. By the word 'pi' (also), it shows that not only are there Pavāraṇā days, but also other Uposatha days. 'Idampi' refers to the threefold Pavāraṇā also. 'Tathārūpapaccayeti' means in the case of such conditions as a large number of resident monks, etc. 'Dvinnaṃ kattikapuṇṇamānanti' refers to the two Kattika full moon days, namely, the former Kattika and the latter Kattika, which are the two Assayuja and Komudī full moon days.

ဣဒါနိ ယော သော သာမဂ္ဂိဥပေါသထဒိဝသော ဝုတ္တော, တဉ္စ တပ္ပသင်္ဂေန သာမဂ္ဂိပဝါရဏာဒိဝသဉ္စ ဒဿေန္တော ‘‘ယဒါ ပနာ’’တိအာဒိမာဟ. တတ္ထ ဩသာရိတေ တသ္မိံ ဘိက္ခုသ္မိန္တိ ဥက္ခိတ္တကေ ဘိက္ခုသ္မိံ ဩသာရိတေ, တံ ဂဟေတွာ သီမံ ဂန္တွာ အာပတ္တိံ ဒေသာပေတွာ ကမ္မဝါစာယ ကမ္မပဋိပ္ပဿဒ္ဓိဝသေန ပဝေသိတေတိ ဝုတ္တံ ဟောတိ. တဿ ဝတ္ထုဿာတိ တဿ အဓိကရဏဿ. တဒါ ဌပေတွာ စုဒ္ဒသပန္နရသေ အညော ယော ကောစိ ဒိဝသော ဥပေါသထဒိဝသော နာမ ဟောတီတိ သမ္ဗန္ဓော. ကသ္မာတိ အာဟ ‘‘တာဝဒေဝ ဥပေါသထော ကာတဗ္ဗော. ‘ပါတိမောက္ခံ ဥဒ္ဒိသိတဗ္ဗ’န္တိ ဝစနတော’’တိ. တတ္ထ တာဝဒေဝါတိ တံ ဒိဝသမေဝ. ဝစနတောတိ ကောသမ္ဗကက္ခန္ဓကေ (မဟာဝ. ၄၇၅) ဝုတ္တတ္တာ. ယတြ ပန ပတ္တစီဝရာဒီနံ အတ္ထာယ အပ္ပမတ္တကေန ကာရဏေန ဝိဝဒန္တာ ဥပေါသထံ ဝါ ပဝါရဏံ ဝါ ဌပေန္တိ, တတ္ထ တသ္မိံ အဓိကရဏေ ဝိနိစ္ဆိတေ ‘‘သမဂ္ဂါ ဇာတမှာ’’တိ အန္တရာ သာမဂ္ဂိဥပေါသထံ ကာတုံ န လဘန္တိ, ကရောန္တေဟိ အနုပေါသထေ ဥပေါသထော ကတော နာမ ဟောတိ.

Now, showing that day of harmony-Uposatha which was mentioned, and also the day of harmony-Pavāraṇā in connection with it, he begins with 'But when...' There, 'when that bhikkhu is reinstated' means when the bhikkhu who was suspended is reinstated, that is, having taken him, gone to the boundary, made him confess the offense, and then readmitted him by means of a formal act for the revocation of the act. 'Regarding that matter' means regarding that legal issue. Then, apart from the fourteenth and fifteenth, any other day is called an Uposatha day—this is the connection. Why? He says: 'The Uposatha must be performed on that very day. The Pātimokkha must be recited,' because of this statement. Therein, 'on that very day' means on that same day. 'By the statement' means because it is said in the Kosambaka Khandhaka (Mahāva. 475). But where they, disputing over some trivial matter for the sake of a bowl, robe, etc., suspend the Uposatha or Pavāraṇā, there, when that legal issue is settled, they are not permitted to perform a harmony-Uposatha in the interim, saying, 'We have become united.' If they do so, it is called performing the Uposatha on a non-Uposatha day.

ကတ္တိကမာသဗ္ဘန္တရေတိ ဧတ္ထ ကတ္တိကမာသော နာမ ပုဗ္ဗကတ္တိကမာသဿ ကာဠပက္ခပါဋိပဒတော ပဋ္ဌာယ ယာဝ အပရကတ္တိကပုဏ္ဏမာ, တာဝ ဧကူနတိံသရတ္တိဒိဝါ, တဿ အဗ္ဘန္တရေ. တတော ပုရေ ဝါ ပန ပစ္ဆာ ဝါ ဝဋ္ဋတိ. အယမေဝါတိ ယော ကောစိ ဒိဝသောယေဝ. ဣဓာပိ ကောသမ္ဗကက္ခန္ဓကေ သာမဂ္ဂိယာ သဒိသာဝ သာမဂ္ဂီ ဝေဒိတဗ္ဗာ. ယေ ပန ကိသ္မိဉ္စိဒေဝ အပ္ပမတ္တကေ [Pg.387] ပဝါရဏံ ဌပေတွာ သမဂ္ဂါ ဟောန္တိ, တေဟိ ပဝါရဏာယမေဝ ပဝါရဏာ ကာတဗ္ဗာ, တာဝဒေဝ န ကာတဗ္ဗာ, ကရောန္တေဟိ အပဝါရဏာယ ပဝါရဏာ ကတာ နာမ ဟောတိ, ‘‘န ကာတဗ္ဗာယေဝါ’’တိ နိယမေန ယဒိ ကရောတိ, ဒုက္ကဋန္တိ ဒဿေတိ. တတ္ထ ဟိ ဥပေါသထကရဏေ ဒုက္ကဋံ. ဝုတ္တဉှေတံ ‘‘န, ဘိက္ခဝေ, အနုပေါသထေ ဥပေါသထော ကာတဗ္ဗော အညတြ သံဃသာမဂ္ဂိယာ’’တိ (မဟာဝ. ၁၈၃).

‘Within the month of Kattika’—here, the month of Kattika means from the first day of the dark fortnight of the former Kattika month up to the full moon of the latter Kattika, a total of twenty-nine days and nights; ‘within’ means within that period. It is allowable either before or after that. ‘This very day’ means just any day. Here too, the harmony should be understood as being of the same kind as that in the Kosambaka Khandhaka. But for those who, having suspended the Pavāraṇā over some trivial matter, become harmonious, the Pavāraṇā should be performed only on the Pavāraṇā day itself, and not at that very time. If they do so, it is called having performed the Pavāraṇā on a non-Pavāraṇā day. It shows that if one performs it, despite the rule that 'it should certainly not be done,' it is an offense of wrong-doing. For in that case, performing the Uposatha incurs an offense of wrong-doing. For it has been said: ‘Bhikkhus, the Uposatha should not be performed on a non-Uposatha day, except for the harmony of the Saṅgha’ (Mahāvagga 183).

၁၆၉. သံဃေ ဥပေါသထော နာမ ဧကသီမာယံ သန္နိပတိတေန စတုဝဂ္ဂါဒိသံဃေန ကတ္တဗ္ဗော ဥပေါသထော, သော စ ပါတိမောက္ခုဒ္ဒေသောယေဝ. ဂဏေ ဥပေါသထော နာမ ဧကသီမာယံ သန္နိပတိတေဟိ ဒွီဟိ, တီဟိ ဝါ ဘိက္ခူဟိ ကတ္တဗ္ဗော ဥပေါသထော, သော စ ပါရိသုဒ္ဓိဥပေါသထောယေဝ. ပုဂ္ဂလေ ဥပေါသထော နာမ ဧကသီမာယံ နိသိန္နေန ဧကေန ဘိက္ခုနာ ကတ္တဗ္ဗော ဥပေါသထော, သော စ အဓိဋ္ဌာနုပေါသထောယေဝ. တေနာဟ ‘‘ကာရကဝသေန အပရေပိ တယော ဥပေါသထာ’’တိ. ကတ္တဗ္ဗာကာရဝသေန ဝုတ္တေသု တီသု ဥပေါသထေသု သုတ္တုဒ္ဒေသော နာမ ပါတိမောက္ခုဒ္ဒေသော. သော ဒုဝိဓော ဩဝါဒပါတိမောက္ခုဒ္ဒေသော စ အာဏာပါတိမောက္ခုဒ္ဒေသော စ. တတြ ဩဝါဒေါဝ ပါတိမောက္ခံ, တဿ ဥဒ္ဒေသော သရူပေန ကထနံ ဩဝါဒပါတိမောက္ခုဒ္ဒေသော. ‘‘ဣမသ္မိံ ဝီတိက္ကမေ အယံ နာမ အာပတ္တီ’’တိ ဧဝံ အာပတ္တိဝသေန အာဏာပနံ ပညာပနံ အာဏာ. သေသံ အနန္တရသဒိသမေဝ.

169. The Uposatha in the Saṅgha is the Uposatha to be performed by a Saṅgha of four or more bhikkhus gathered within a single boundary, and that is simply the recitation of the Pātimokkha. The Uposatha in a group is the Uposatha to be performed by two or three bhikkhus gathered within a single boundary, and that is simply the purity-Uposatha. The Uposatha for an individual is the Uposatha to be performed by a single bhikkhu seated within a single boundary, and that is simply the determination-Uposatha. Therefore it is said: ‘There are also three other Uposathas by way of the performers.’ Among the three Uposathas mentioned by way of the manner of performance, ‘recitation of the Sutta’ means the recitation of the Pātimokkha. This is of two kinds: the recitation of the Admonitory Pātimokkha and the recitation of the Authoritative Pātimokkha. Herein, the admonition itself is the Pātimokkha; its recitation, the verbal explanation of its nature, is the recitation of the Admonitory Pātimokkha. The authoritative declaration (āṇā) is the commanding and making known of offenses in the form: ‘In this transgression, such and such an offense occurs.’ The rest is similar to what was said immediately before.

တတ္ထ ဩဝါဒပါတိမောက္ခုဒ္ဒေသော နာမ –

Herein, the recitation of the Admonitory Pātimokkha is as follows:

‘‘ခန္တိ ပရမံ တပေါ တိတိက္ခာ;

နိဗ္ဗာနံ ပရမံ ဝဒန္တိ ဗုဒ္ဓါ;

န ဟိ ပဗ္ဗဇိတော ပရူပဃာတီ;

န သမဏော ဟောတိ ပရံ ဝိဟေဌယန္တော.

‘Patience, forbearance, is the highest austerity; the Buddhas declare Nibbāna as supreme. One who harms another is not a renunciate; one who harasses another is not an ascetic.’

‘‘သဗ္ဗပါပဿ [Pg.388] အကရဏံ, ကုသလဿ ဥပသမ္ပဒါ;

သစိတ္တပရိယောဒပနံ, ဧတံ ဗုဒ္ဓါန သာသနံ.

‘The non-doing of all evil, the undertaking of what is wholesome, the purification of one’s own mind—this is the teaching of the Buddhas.’

‘‘အနုပဝါဒေါ အနုပဃာတော, ပါတိမောက္ခေ စ သံဝရော;

မတ္တညုတာ စ ဘတ္တသ္မိံ, ပန္တဉ္စ သယနာသနံ;

အဓိစိတ္တေ စ အာယောဂေါ, ဧတံ ဗုဒ္ဓါန သာသန’’န္တိ. (ဒီ. နိ. ၂.၉၀;

ဓ. ပ. ၁၈၃-၁၈၅) –

‘Non-reviling, non-harming, and restraint in the Pātimokkha; moderation in food, and a secluded lodging; commitment to the higher mind—this is the teaching of the Buddhas.’

ဣမာ တိဿော ဂါထာ.

These are the three stanzas.

တတ္ထ ခန္တိ ပရမံ တပေါတိ အဓိဝါသနခန္တိ နာမ ပရမံ တပေါ. တိတိက္ခာတိ ခန္တိယာ ဧဝ ဝေဝစနံ, တိတိက္ခာသင်္ခါတာ အဓိဝါသနခန္တိ ဥတ္တမံ တပေါတိ အတ္ထော. နိဗ္ဗာနံ ပရမံ ဝဒန္တီတိ သဗ္ဗာကာရေန ပန နိဗ္ဗာနံ ပရမန္တိ ဝဒန္တိ ဗုဒ္ဓါ. န ဟိ ပဗ္ဗဇိတော ပရူပဃာတီတိ ယော အဓိဝါသနခန္တိဝိရဟိတတ္တာ ပရံ ဥပဃာတေတိ ဗာဓတိ ဝိဟိံသတိ, သော ပဗ္ဗဇိတော နာမ န ဟောတိ. စတုတ္ထပါဒေါ ပန တဿေဝ ဝေဝစနံ. ‘‘န ဟိ ပဗ္ဗဇိတော’’တိ ဧတဿ ဟိ န သမဏော ဟောတီတိ ဝေဝစနံ. ‘‘ပရူပဃာတီ’’တိ ဧတဿ ပရံ ဝိဟေဌယန္တောတိ ဝေဝစနံ. အထ ဝါ ပရူပဃာတီတိ သီလူပဃာတီ. သီလဉှိ ဥတ္တမဋ္ဌေန ပရန္တိ ဝုစ္စတိ. ယော စ သမဏော ပရံ ယံ ကဉ္စိ သတ္တံ ဝိဟေဌယန္တော ပရူပဃာတီ ဟောတိ အတ္တနော သီလဝိနာသကော, သော ပဗ္ဗဇိတော နာမ န ဟောတီတိ အတ္ထော. အထ ဝါ ယော အဓိဝါသနခန္တိယာ အဘာဝါ ပရူပဃာတီ ဟောတိ, ပရံ အန္တမသော ဍံသမကသမ္ပိ သဉ္စိစ္စ ဇီဝိတာ ဝေါရောပေတိ, သော န ဟိ ပဗ္ဗဇိတော. ကိံ ကာရဏာ? မလဿ အပဗ္ဗဇိတတ္တာ. ‘‘ပဗ္ဗာဇယမတ္တနော မလံ, တသ္မာ ‘ပဗ္ဗဇိတော’တိ ဝုစ္စတီ’’တိ (ဓ. ပ. ၃၈၈) ဣဒဉှိ ပဗ္ဗဇိတလက္ခဏံ. ယောပိ န ဟေဝ ခေါ ဥပဃာတေတိ န မာရေတိ, အပိစ ဒဏ္ဍာဒီဟိ ဝိဟေဌေတိ, သောပိ ပရံ ဝိဟေဌယန္တော န သမဏော ဟောတိ. ကိံကာရဏာ? ဝိဟေသာယ အသမိတတ္တာ. ‘‘သမိတတ္တာ ဟိ ပါပါနံ, သမဏောတိ ပဝုစ္စတီ’’တိ (ဓ. ပ. ၂၆၅) ဣဒဉှိ သမဏလက္ခဏံ.

Herein, ‘patience is the highest austerity’ means that patient forbearance is the highest austerity. ‘Endurance’ is simply a synonym for patience; the meaning is that patient forbearance, known as endurance, is the supreme austerity. ‘The Buddhas declare Nibbāna as supreme’ means that the Buddhas declare Nibbāna to be supreme in every way. ‘A renunciate does not harm others’ means that one who, being devoid of patient forbearance, harms, oppresses, or injures others, is not a renunciate. The fourth line is simply a synonym for that. For ‘a renunciate does not’ is a synonym for ‘is not an ascetic.’ And ‘harming others’ is a synonym for ‘harassing others.’ Alternatively, ‘harming others’ means harming one’s virtue. For virtue is called ‘supreme’ (para) in the ultimate sense. And the meaning is that any ascetic who, by harassing any being, becomes a harmer of others and a destroyer of his own virtue, is not called a renunciate. Or, one who, due to the absence of patient forbearance, harms others—even intentionally depriving a mosquito or gnat of life—is not a renunciate. Why? Because his defilement has not been expelled. For this is the characteristic of a renunciate: ‘Because he has expelled his own defilements, he is therefore called a “renunciate”’ (Dhp 388). Even one who does not actually harm or kill, but torments others with sticks or the like, thus harassing them, is not an ascetic. Why? Because he is not calmed with regard to harassment. For this is the mark of an ascetic: ‘Because of the calming of evils, one is called an “ascetic”’ (Dhp 265).

ဒုတိယဂါထာယ [Pg.389] သဗ္ဗပါပဿာတိ သဗ္ဗာကုသလဿ. အကရဏန္တိ အနုပ္ပာဒနံ. ကုသလဿာတိ စတုဘူမကကုသလဿ. ဥပသမ္ပဒါတိ ဥပသမ္ပာဒနံ ပဋိလာဘော. သစိတ္တပရိယောဒပနန္တိ အတ္တနော စိတ္တဿ ဝေါဒါပနံ ပဘဿရဘာဝကရဏံ သဗ္ဗသော ပရိသောဓနံ, တံ ပန အရဟတ္တေန ဟောတိ, ဣတိ သီလသံဝရေန သဗ္ဗပါပံ ပဟာယ လောကိယလောကုတ္တရာဟိ သမထဝိပဿနာဟိ ကုသလံ သမ္ပာဒေတွာ အရဟတ္တဖလေန စိတ္တံ ပရိယောဒပေတဗ္ဗန္တိ ဧတံ ဗုဒ္ဓါန သာသနံ ဩဝါဒေါ အနုသိဋ္ဌိ.

In the second stanza, ‘of all evil’ means of all that is unwholesome. ‘Non-doing’ means not producing. ‘Of what is wholesome’ means of the wholesome in the four planes. ‘Undertaking’ means the undertaking, the acquisition. ‘The purification of one’s own mind’ means the cleansing of one’s own mind, making it radiant, completely purifying it. This, however, is achieved through arahantship. Thus, by abandoning all evil through moral restraint, accomplishing what is wholesome through mundane and supramundane serenity and insight, and purifying the mind with the fruit of arahantship—this is the teaching, the advice, and the instruction of the Buddhas.

တတိယဂါထာယ အနုပဝါဒေါတိ ဝါစာယ ကဿစိ အနုပဝဒနံ. အနုပဃာတောတိ ကာယေန ကဿစိ ဥပဃာတာကရဏံ. ပါတိမောက္ခေတိ ယံ တံ ပါတိမောက္ခံ ပအတိမောက္ခံ အတိပမောက္ခံ ဥတ္တမသီလံ. ပါတိ ဝါ အဂတိဝိသေသေဟိ မောက္ခေတိ ဒုဂ္ဂတိဘယေဟိ, ယော ဝါ နံ ပါတိ, တံ မောက္ခေတီတိ ပါတိမောက္ခန္တိ ဝုစ္စတိ, တသ္မိံ ပါတိမောက္ခေ စ. သံဝရောတိ သတ္တန္နံ အာပတ္တိက္ခန္ဓာနံ အဝီတိက္ကမလက္ခဏော သံဝရော. မတ္တညုတာတိ ပဋိဂ္ဂဟဏပရိဘောဂဝသေန ပမာဏညုတာ. ပန္တဉ္စ သယနာသနန္တိ ဇနသံဃဋ္ဋနဝိရဟိတံ နိဇ္ဇနသမ္ဗာဓံ ဝိဝိတ္တံ သေနာသနဉ္စ. ဧတ္ထ စ ဒွီဟိယေဝ ပစ္စယေဟိ စတုပစ္စယသန္တောသော ဒီပိတောတိ ဝေဒိတဗ္ဗော ပစ္စယသန္တောသသာမညေန ဣတရဒွယဿပိ လက္ခဏဟာရနယေန ဇောတိတတ္တာ. အဓိစိတ္တေ စ အာယောဂေါတိ ဝိပဿနာပါဒကံ အဋ္ဌသမာပတ္တိစိတ္တံ အဓိစိတ္တံ, တတောပိ မဂ္ဂဖလစိတ္တမေဝ အဓိစိတ္တံ, တသ္မိံ ယထာဝုတ္တေ အဓိစိတ္တေ အာယောဂေါ စ အနုယောဂေါ စာတိ အတ္ထော. ဧတံ ဗုဒ္ဓါန သာသနန္တိ ဧတံ ပရဿ အနုပဝဒနံ, အနုပဃာတနံ, ပါတိမောက္ခသံဝရော, ပဋိဂ္ဂဟဏပရိဘောဂေသု မတ္တညုတာ[Pg.390], အဋ္ဌသမာပတ္တိဝသိဘာဝါယ ဝိဝိတ္တသေနာသနသေဝနဉ္စ ဗုဒ္ဓါနံ သာသနံ ဩဝါဒေါ အနုသိဋ္ဌီတိ. ဣမာ ပန တိဿော ဂါထာယော သဗ္ဗဗုဒ္ဓါနံ ပါတိမောက္ခုဒ္ဒေသဂါထာ ဟောန္တီတိ ဝေဒိတဗ္ဗာ, တံ ဗုဒ္ဓါ ဧဝ ဥဒ္ဒိသန္တိ, န သာဝကာ. ‘‘သုဏာတု မေ ဘန္တေ သံဃော’’တိအာဒိနာ (မဟာဝ. ၁၃၄) နယေန ဝုတ္တံ အာဏာပါတိမောက္ခံ နာမ, တံ သာဝကာ ဧဝ ဥဒ္ဒိသန္တိ, န ဗုဒ္ဓါ. ဣဒမေဝ စ ဣမသ္မိံ အတ္ထေ ပါတိမောက္ခန္တိ အဓိပ္ပေတံ.

In the third stanza, 'anupavādo' means not reviling anyone by speech. 'Anupaghāto' means not harming anyone with the body. 'Pātimokkha' is that which is the Pātimokkha, the foremost liberation, the supreme morality. It is called Pātimokkha because it protects (pāti) from the dangers of the lower realms through special causes of non-regression, or because he who protects (pāti) it, is liberated (mokkheti) by it. And 'saṃvaro' in that Pātimokkha means restraint, which has the characteristic of not transgressing the seven categories of offenses. 'Mattaññutā' means knowing the proper measure in receiving and consuming. 'Pantañca sayanāsanaṃ' refers to a lodging free from the press of people, a solitary, quiet, and secluded dwelling place. Herein, contentment with the four requisites is indicated by these two factors alone, as the other two are also illuminated by way of implying their characteristics through the generality of contentment with requisites. 'Adhicitte ca āyogo' refers to the mind of the eight attainments, which is the basis for insight, as the higher mind; even more so, the path and fruition consciousness itself is the higher mind. In that higher mind, as described, 'āyogo' means both effort and constant application. This—not reviling others, not harming others, restraint in the Pātimokkha, moderation in receiving and consuming, and dwelling in secluded abodes for the attainment of mastery over the eight attainments—is the instruction and admonition of the Buddhas. These three stanzas, however, are to be understood as the Pātimokkha recitation stanzas of all Buddhas. Only Buddhas recite them, not disciples. The Authoritative Pātimokkha, which is recited in the manner beginning with 'Venerable sirs, let the Saṅgha listen to me…', is recited only by disciples, not by the Buddhas. And it is this latter which, in this context, is meant by 'Pātimokkha'.

အနုပဂတော နာမ တတ္ထေဝ ဥပသမ္ပန္နော, အသတိယာ ပုရိမိကာယ အနုပဂတော ဝါ. စာတုမာသိနိယန္တိ စတုမာသိယံ. သာ ဟိ စတုန္နံ မာသာနံ ပါရိပူရိဘူတာတိ စာတုမာသီ, သာ ဧဝ ‘‘စာတုမာသိနီ’’တိ ဝုစ္စတိ, တဿံ စာတုမာသိနိယံ, ပစ္ဆိမကတ္တိကပုဏ္ဏမာသိယန္တိ အတ္ထော. ကာယသာမဂ္ဂိန္တိ ကာယေန သမဂ္ဂဘာဝံ, ဟတ္ထပါသူပဂမနန္တိ ဝုတ္တံ ဟောတိ.

'Anupagato' means one who was ordained in that very place; or, one who has not come from a prior ordination, there being none. 'Cātumāsiniyanti' means ‘in the four-month period.’ That which completes four months is called cātumāsī, and that itself is called cātumāsinī. ‘On that cātumāsinī’ means on the last full-moon day of Kattika. 'Kāyasāmagginti' means ‘unity in body,’ that is, being united in body, which is said to be ‘approaching within arm’s reach.’

အယံ ပနေတ္ထ ဝိနိစ္ဆယော – သစေ ပုရိမိကာယ ပဉ္စ ဘိက္ခူ ဝဿံ ဥပဂတာ ပစ္ဆိမိကာယပိ ပဉ္စ, ပုရိမေဟိ ဉတ္တိံ ဌပေတွာ ပဝါရိတေ ပစ္ဆိမေဟိ တေသံ သန္တိကေ ပါရိသုဒ္ဓိဥပေါသထော ကာတဗ္ဗော, န ဧကသ္မိံ ဥပေါသထဂ္ဂေ ဒွေ ဉတ္တိယော ဌပေတဗ္ဗာ. သစေ ပစ္ဆိမိကာယ ဥပဂတာ စတ္တာရော တယော ဒွေ ဧကော ဝါ ဟောတိ, ဧသေဝ နယော. အထ ပုရိမိကာယ စတ္တာရော, ပစ္ဆိမိကာယပိ စတ္တာရော တယော ဒွေ ဧကော ဝါ, ဧသေဝ နယော. အထ ပုရိမိကာယ တယော, ပစ္ဆိမိကာယ တယော ဒွေ ဧကော ဝါ, ဧသေဝ နယော. ဣဒဉှေတ္ထ လက္ခဏံ – သစေ ပုရိမိကာယ ဥပဂတေဟိ ပစ္ဆိမိကာယ ဥပဂတာ ထောကတရာ စေဝ ဟောန္တိ သမသမာ စ, သံဃပဝါရဏာယ စ ဂဏံ ပူရေန္တိ, သံဃပဝါရဏာဝသေန ဉတ္တိ ဌပေတဗ္ဗာ. သစေ ပန [Pg.391] ပစ္ဆိမိကာယ ဧကော ဟောတိ, တေန သဒ္ဓိံ တေ စတ္တာရော ဟောန္တိ, စတုန္နံ သံဃဉတ္တိံ ဌပေတွာ ပဝါရေတုံ န ဝဋ္ဋတိ. ဂဏဉတ္တိယာ ပန သော ဂဏပူရကော ဟောတိ, တသ္မာ ဂဏဝသေန ဉတ္တိံ ဌပေတွာ ပုရိမေဟိ ပဝါရေတဗ္ဗံ. ဣတရေန တေသံ သန္တိကေ ပါရိသုဒ္ဓိဥပေါသထော ကာတဗ္ဗော. သစေ ပုရိမိကာယ ဒွေ, ပစ္ဆိမိကာယ ဒွေ ဝါ ဧကော ဝါ, ဧတ္ထာပိ ဧသေဝ နယော. သစေ ပုရိမိကာယပိ ဧကော, ပစ္ဆိမိကာယပိ ဧကော, ဧကေန ဧကဿ သန္တိကေ ပဝါရေတဗ္ဗံ, ဧကေန ပါရိသုဒ္ဓိဥပေါသထော ကာတဗ္ဗော. သစေ ပုရိမေဟိ ဝဿူပဂတေဟိ ပစ္ဆာ ဝဿူပဂတာ ဧကေနပိ အဓိကတရာ ဟောန္တိ, ပဌမံ ပါတိမောက္ခံ ဥဒ္ဒိသိတွာ ပစ္ဆာ ထောကတရေဟိ တေသံ သန္တိကေ ပဝါရေတဗ္ဗံ. ကတ္တိကစာတုမာသိနိပဝါရဏာယ ပန သစေ ပဌမဝဿူပဂတေဟိ မဟာပဝါရဏာယ ပဝါရိတေဟိ ပစ္ဆာ ဥပဂတာ အဓိကတရာ ဝါ သမသမာ ဝါ ဟောန္တိ, ပဝါရဏာဉတ္တိံ ဌပေတွာ ပဝါရေတဗ္ဗံ, တေဟိ ပဝါရိတေ ပစ္ဆာ ဣတရေဟိ ပါရိသုဒ္ဓိဥပေါသထော ကာတဗ္ဗော. အထ မဟာပဝါရဏာယ ပဝါရိတာ ဗဟူ ဟောန္တိ, ပစ္ဆာ ဝဿူပဂတာ ထောကာ ဝါ ဧကော ဝါ, ပါတိမောက္ခေ ဥဒ္ဒိဋ္ဌေ ပစ္ဆာ တေသံ သန္တိကေ တေန ပဝါရေတဗ္ဗန္တိ.

Here is the determination in this matter: If five monks entered the rains earlier and five entered later, after the earlier ones have proposed the motion and performed the Pavāraṇā, the later ones should perform the Purity Uposatha in their presence. Two motions should not be proposed in a single Uposatha hall. If those who entered later are four, three, two, or one, this same method applies. If those who entered earlier are four, and those who entered later are four, three, two, or one, this same method applies. If those who entered earlier are three, and those who entered later are three, two, or one, this same method applies. This is the principle here: If those who entered later are fewer than or equal in number to those who entered earlier, and they complete the quorum for the Saṅgha Pavāraṇā, the motion should be proposed by way of a Saṅgha Pavāraṇā. If, however, there is only one who entered later, and with him they are four, it is not proper for the four to propose a Saṅgha motion and perform the Pavāraṇā. But for a group motion, he completes the group. Therefore, the earlier ones should propose the motion by way of a group and perform the Pavāraṇā. The other one should perform the Purity Uposatha in their presence. If those who entered earlier are two, and those who entered later are two or one, this same method applies here also. If there is one who entered earlier and one who entered later, one should perform the Pavāraṇā in the presence of the other, and that one should perform the Purity Uposatha. If those who entered the rains later are more numerous than those who entered earlier by even one, first the Pātimokkha should be recited, and afterwards the fewer ones should perform the Pavāraṇā in their presence. For the Pavāraṇā of the Kattika four-month period, however, if after the Great Pavāraṇā has been performed by those who entered the rains first, those who entered later are more numerous or equal in number, the motion for the Pavāraṇā should be proposed and they should perform the Pavāraṇā; after they have performed the Pavāraṇā, the others should perform the Purity Uposatha. If those who performed the Great Pavāraṇā are many, and those who entered the rains later are few or only one, after the Pātimokkha has been recited, the latter should then perform the Pavāraṇā in their presence.

ဌပေတွာ ပန ပဝါရဏာဒိဝသံ အညသ္မိံ ကာလေတိ အညသ္မိံ ဥပေါသထဒိဝသေ. ဥဒ္ဒိဋ္ဌမတ္တေ ပါတိမောက္ခေတိ ‘‘ပရိယောသိတမတ္တေ ဥဒ္ဒိဿမာနေ’’တိ အပရိယောသိတေ အာဂတေ သတိ အဝသေသဿ ပါတိမောက္ခဿ သောတဗ္ဗတ္တာ ပါရိသုဒ္ဓိဥပေါသထံ ကာတုံ န ဝဋ္ဋတိ. အဝုဋ္ဌိတာယာတိအာဒီနိပိ ပါတိမောက္ခဿ နိဋ္ဌိတကာလမေဝ ပရိသာယ ဝိသေသေတွာ ဝဒတိ. သမသမာ ဝါတိ ပုရိမေဟိ သမပရိမာဏာ. ထောကတရာ ဝါတိ ပုရိမေဟိ ထောကတရပရိမာဏာ. ဧတေန ဗဟုတရေသု အာဂတေသု ပုန ပါတိမောက္ခံ ဥဒ္ဒိသိတဗ္ဗံ, န ပါရိသုဒ္ဓိဥပေါသထော ကာတဗ္ဗောတိ ဒဿေတိ.

‘Except for the Pavāraṇā day’ means at another time, that is, on another Uposatha day. ‘When the Pātimokkha has been recited’ means while it is being recited but is not yet finished. If someone arrives when it is unfinished, because the remainder of the Pātimokkha must be heard, it is not proper to perform the Purity Uposatha. The words beginning with ‘Avuṭṭhitāya’ also refer to the time when the Pātimokkha has been completed, specifying this for the assembly. ‘Equal in number’ means of the same number as the earlier ones. ‘Fewer in number’ means of a smaller number than the earlier ones. This shows that if more numerous ones arrive, the Pātimokkha should be recited again, and the Purity Uposatha should not be performed.

ဧကံသံ [Pg.392] ဥတ္တရာသင်္ဂံ ကရိတွာတိ ဧကသ္မိံ အံသေ သာဓုကံ ဥတ္တရာသင်္ဂံ ကရိတွာတိ အတ္ထော. သုတ္တနိပါတဋ္ဌကထာယံ (သု. နိ. အဋ္ဌ. ၂.၃၄၅) ပန ‘‘ဧကံသံ စီဝရံ ကတွာတိ ဧတ္ထ ပန ပုန သဏ္ဌာပနေန ဧဝံ ဝုတ္တံ. ဧကံသန္တိ စ ဝါမံသံ ပါရုပိတွာ ဌိတဿေတံ အဓိဝစနံ. ယတော ယထာ ဝါမံသံ ပါရုပိတွာ ဌိတံ ဟောတိ, တထာ စီဝရံ ကတွာတိ ဧဝမဿ အတ္ထော ဝေဒိတဗ္ဗော’’တိ ဝုတ္တံ. အဉ္ဇလိံ ပဂ္ဂဟေတွာတိ ဒသနခသမောဓာနသမုဇ္ဇလံ အဉ္ဇလိံ ဥက္ခိပိတွာ. သစေ ပန တတ္ထ ပါရိဝါသိကောပိ အတ္ထိ, သံဃနဝကဋ္ဌာနေ နိသီဒိတွာ တတ္ထေဝ နိသိန္နေန အတ္တနော ပါဠိယာ ပါရိသုဒ္ဓိဥပေါသထော ကာတဗ္ဗော. ပါတိမောက္ခေ ပန ဥဒ္ဒိသိယမာနေ ပါဠိယာ အနိသီဒိတွာ ပါဠိံ ဝိဟာယ ဟတ္ထပါသံ အမုဉ္စန္တေန နိသီဒိတဗ္ဗံ. ပဝါရဏာယပိ ဧသေဝ နယော.

‘Having arranged the upper robe on one shoulder’ means having properly arranged the upper robe on one shoulder. In the commentary to the Suttanipāta, however, it is said: ‘Regarding “having arranged the robe on one shoulder,” it is stated thus by way of re-establishing the meaning. “On one shoulder” is a designation for one who stands with the left shoulder covered. Therefore, its meaning should be understood as “having arranged the robe in such a way that the left shoulder is covered.”’ ‘Having raised the hands in añjali’ means having lifted up the añjali gesture, resplendent with the joining of the ten fingernails. If, however, a monk on probation is also present, he should sit in the place of the most junior monk in the Saṅgha, and while seated right there, he should perform the Purity Uposatha according to his own recitation. But while the Pātimokkha is being recited, he should not sit in the line of monks; leaving the line, he should sit without going beyond arm’s reach. This same method also applies for the Pavāraṇā.

သဗ္ဗံ ပုဗ္ဗကရဏီယန္တိ သမ္မဇ္ဇနာဒိနဝဝိဓံ ပုဗ္ဗကိစ္စံ. ဣမိနာ ဗဟူနံ ဝသနဋ္ဌာနေယေဝ ဥပေါသထဒိဝသေ ပုဗ္ဗကိစ္စံ ကာတဗ္ဗံ န ဟောတိ, အထ ခေါ ဧကဿ ဝသနဋ္ဌာနေပိ ကာတဗ္ဗံယေဝါတိ ဒဿေတိ. ယထာ စ သဗ္ဗော သံဃော သဘာဂါပတ္တိံ အာပဇ္ဇိတွာ ‘‘သုဏာတု မေ, ဘန္တေ သံဃော…ပေ… ပဋိကရိဿတီ’’တိ (မဟာဝ. ၁၇၁) ဉတ္တိံ ဌပေတွာ ဥပေါသထံ ကာတုံ လဘတိ, ဧဝမေတ္ထာပိ တီဟိ ‘‘သုဏန္တု မေ, အာယသ္မန္တာ, ဣမေ ဘိက္ခူ သဘာဂံ အာပတ္တိံ အာပန္နာ, ယဒါ အညံ ဘိက္ခုံ သုဒ္ဓံ အနာပတ္တိကံ ပဿိဿန္တိ, တဒါ တဿ သန္တိကေ တံ အာပတ္တိံ ပဋိကရိဿန္တီ’’တိ ဂဏဉတ္တိံ ဌပေတွာ, ဒွီဟိပိ ‘‘အညံ သုဒ္ဓံ ပဿိတွာ ပဋိကရိဿာမာ’’တိ ဝတွာ ဥပေါသထံ ကာတုံ ဝဋ္ဋတိ. ဧကေနပိ ‘‘ပရိသုဒ္ဓံ လဘိတွာ ပဋိကရိဿာမီ’’တိ အာဘောဂံ ကတွာ ကာတုံ ဝဋ္ဋတိ.

‘All the preliminary duties’ refers to the nine kinds of preparatory duties, such as sweeping. This shows that it is not that the preliminary duties on the Uposatha day are to be performed only in the dwelling place of many monks, but rather they should be performed even in the dwelling place of a single monk. And just as the entire Saṅgha, having committed a common offense, is able to perform the Uposatha after proposing the motion, ‘Venerable sirs, may the Saṅgha hear me... they will make amends,’ so too here, it is permissible for three monks to perform the Uposatha after proposing a group motion with the words, ‘Venerable sirs, may you hear me. These monks have committed a common offense. When they see another monk who is pure and without offense, they will then make amends for that offense in his presence.’ It is also permissible for two monks to perform it by saying, ‘Having seen another who is pure, we will make amends.’ It is also permissible for a single monk to perform it after making the resolution, ‘Having found a pure one, I will make amends.’

တဒဟူတိ တသ္မိံ အဟု, တသ္မိံ ဒိဝသေတိ အတ္ထော. နာနာသံဝါသကေဟီတိ လဒ္ဓိနာနာသံဝါသကေဟိ. အနာဝါသော နာမ နဝကမ္မသာလာဒိကော ယော ကောစိ ပဒေသော[Pg.393]. အညတြ သံဃေနာတိ သံဃပ္ပဟောနကေဟိ ဘိက္ခူဟိ ဝိနာ. အညတြ အန္တရာယာတိ ပုဗ္ဗေ ဝုတ္တံ ဒသဝိဓမန္တရာယံ ဝိနာ. သဗ္ဗန္တိမေန ပန ပရိစ္ဆေဒေန အတ္တစတုတ္ထေ ဝါ အန္တရာယေ ဝါ သတိ ဂန္တုံ ဝဋ္ဋတိ. ယထာ စ အာဝါသာဒယော န ဂန္တဗ္ဗာ, ဧဝံ သစေ ဝိဟာရေ ဥပေါသထံ ကရောန္တိ, ဥပေါသထာဓိဋ္ဌာနတ္ထံ သီမာပိ နဒီပိ န ဂန္တဗ္ဗာ. သစေ ပနေတ္ထ ကောစိ ဘိက္ခု ဟောတိ, တဿ သန္တိကံ ဂန္တုံ ဝဋ္ဋတိ, ဝိဿဋ္ဌဥပေါသထာပိ အာဝါသာ ဂန္တုံ ဝဋ္ဋတိ. ဧဝံ ဂတော အဓိဋ္ဌာတုမ္ပိ လဘတိ. အာရညကေနပိ ဘိက္ခုနာ ဥပေါသထဒိဝသေ ဂါမေ ပိဏ္ဍာယ စရိတွာ အတ္တနော ဝိဟာရမေဝ အာဂန္တဗ္ဗံ. သစေ အညံ ဝိဟာရံ ဩက္ကမတိ, တတ္ထ ဥပေါသထံ ကတွာဝ အာဂန္တဗ္ဗံ, အကတွာ အာဂန္တုံ န ဝဋ္ဋတိ, ယံ ဇညာ ‘‘အဇ္ဇေဝ တတ္ထ ဂန္တုံ သက္ကောမီ’’တိ ဧဝရူပေါ ပန အာဝါသော ဂန္တဗ္ဗော. တတ္ထ ဘိက္ခူဟိ သဒ္ဓိံ ဥပေါသထံ ကရောန္တေနပိ ဟိ ဣမိနာ နေဝ ဥပေါသထန္တရာယော ကတော ဘဝိဿတီတိ.

‘Tadahū’ means on that day. ‘Nānāsaṃvāsakehi’ means with those of different communion due to differing views. ‘Anāvāso’ (a non-residence) means any place such as a hall for new work. ‘Aññatra saṅghena’ means without monks sufficient to form a Saṅgha. ‘Aññatra antarāya’ means without the ten kinds of obstacles previously mentioned. However, according to the final and conclusive definition, it is permissible to go if one is needed as the fourth person or if there is an obstacle. And just as one should not go to residences and so on, likewise, if they are performing the Uposatha in a monastery, one should not go to the boundary or to a river for the purpose of determining the Uposatha. If there is some monk there, it is permissible to go to his presence, and it is permissible to go to residences where the Uposatha has been dispatched. One who has gone thus is also able to determine it. A forest-dwelling monk, after going for alms in a village on the Uposatha day, should return to his own monastery. If he enters another monastery, he must perform the Uposatha there before returning; it is not permissible to return without having done so. However, one should go to such a residence if one knows, ‘I am able to go there today itself.’ For by performing the Uposatha with the monks there, no obstacle to the Uposatha will have been created by him.

၁၇၀. ဗဟိ ဥပေါသထံ ကတွာ အာဂတေနာတိ နဒိယာ ဝါ သီမာယ ဝါ ယတ္ထ ကတ္ထစိ ဥပေါသထံ ကတွာ အာဂတေန ဆန္ဒော ဒါတဗ္ဗော, ‘‘ကတော မယာ ဥပေါသထော’’တိ အစ္ဆိတုံ န လဘတီတိ အဓိပ္ပာယော. ကိစ္စပသုတော ဝါတိ ဂိလာနုပဋ္ဌာနာဒိကိစ္စပသုတော ဝါ. သံဃော နပ္ပဟောတီတိ ဒွိန္နံ ဒွိန္နံ အန္တရာ ဟတ္ထပါသံ အဝိဇဟိတွာ ပဋိပါဋိယာ ဌာတုံ နပ္ပဟောတိ.

170. ‘By one who has performed the Uposatha outside and returned’ means that by one who has performed the Uposatha somewhere, by a river or at a boundary, and has returned, consent must be given. The intention is that one is not allowed to just sit, saying, ‘I have performed the Uposatha.’ ‘Or one engaged in duties’ means one occupied with duties such as attending to the sick. ‘The Saṅgha is not sufficient’ means it is not sufficient to stand in succession without leaving a hand’s reach between each pair of monks.

‘‘အဓမ္မေန ဝဂ္ဂ’’န္တိ ဧတ္ထ ဧကသီမာယ စတူသု ဘိက္ခူသု ဝိဇ္ဇမာနေသု ပါတိမောက္ခုဒ္ဒေသောဝ အနုညာတော, တီသု ဒွီသု စ ပါရိသုဒ္ဓိဥပေါသထောဝ, ဣဓ ပန တထာ အကတတ္တာ ‘‘အဓမ္မေနာ’’တိ ဝုတ္တံ. ယသ္မာ ပန ဆန္ဒပါရိသုဒ္ဓိ သံဃေ ဧဝ အာဂစ္ဆတိ, န ဂဏေ န ပုဂ္ဂလေ, တသ္မာ ‘‘ဝဂ္ဂ’’န္တိ ဝုတ္တံ. သစေ ပန ဒွေ သံဃာ ဧကသီမာယံ အညမညံ ဆန္ဒံ အာဟရိတွာ ဧကသ္မိံ ခဏေ ဝိသုံ သံဃကမ္မံ ကရောန္တိ, ဧတ္ထ ကထန္တိ? ကေစိ ပန ‘‘တံ ဝဋ္ဋတီ’’တိ ဝဒန္တိ, တံ န ဂဟေတဗ္ဗံ ဝဂ္ဂကမ္မတ္တာ. ဝဂ္ဂကမ္မံ ကရောန္တာနဉှိ ဆန္ဒပါရိသုဒ္ဓိ [Pg.394] အညတ္ထ န ဂစ္ဆတိ တထာ ဝစနာဘာဝါ, ဝိသုံ ဝိသုံ ကမ္မကရဏတ္ထမေဝ သီမာယ အနုညာတတ္တာ စာတိ ဂဟေတဗ္ဗံ. ဝိဟာရသီမာယ ပန သံဃေ ဝိဇ္ဇမာနေပိ ကေနစိ ပစ္စယေန ခဏ္ဍသီမာယ တီသု, ဒွီသု ဝါ ပါရိသုဒ္ဓိဥပေါသထံ ကရောန္တေသု ကမ္မံ ဓမ္မေန သမဂ္ဂမေဝ ဘိန္နသီမဋ္ဌတ္တာတိ ဒဋ္ဌဗ္ဗံ.

“By unlawful means, a faction”—here, when there are four bhikkhus present within a single boundary, only the recitation of the Pātimokkha is permitted; for three or two, only the purity-Uposatha. But here, since it was not done accordingly, it is called “by unlawful means.” However, since consent and purification pertain to the Sangha alone, not to a group or an individual, it is therefore called “a faction.” But if two Sanghas within one boundary, having brought consent from each other, perform separate Sangha acts at the same time—what of this? Some say, “That is valid,” but this should not be accepted because it is a factional act. For the consent and purification of those performing a factional act does not extend elsewhere, because there is no such statement, and because the boundary was permitted precisely for the purpose of performing acts separately. However, even when the Sangha is present within the boundary of a monastery, if for some reason three or two are performing the purity-Uposatha in a sub-boundary, the act should be regarded as lawful and harmonious, since they are situated in a separate boundary.

‘‘အနုဇာနာမိ, ဘိက္ခဝေ, တဒဟုပေါသထေ ပါရိသုဒ္ဓိံ ဒေန္တေန ဆန္ဒမ္ပိ ဒါတုံ, သန္တိ သံဃဿ ကရဏီယ’’န္တိ (မဟာဝ. ၁၆၅) ဝုတ္တတ္တာ ဘဂဝတော အာဏံ ကရောန္တေန ‘‘ဆန္ဒံ ဒမ္မီ’’တိ ဝုတ္တံ. ‘‘ဆန္ဒဟာရကော စေ, ဘိက္ခဝေ, ဒိန္နေ ဆန္ဒေ တတ္ထေဝ ပက္ကမတိ, အညဿ ဒါတဗ္ဗော ဆန္ဒော’’တိအာဒိဝစနတော (မဟာဝ. ၁၆၅) ပုန အတ္တနော ဆန္ဒဒါနပရိဿမဝိနောဒနတ္ထံ ‘‘ဆန္ဒံ မေ ဟရာ’’တိ ဝုတ္တံ. ‘‘ဆန္ဒဟာရကော စေ, ဘိက္ခဝေ, ဒိန္နေ ဆန္ဒေ သံဃပ္ပတ္တော သဉ္စိစ္စ နာရောစေတိ, အာဟဋော ဟောတိ ဆန္ဒော, ဆန္ဒဟာရကဿ အာပတ္တိ ဒုက္ကဋဿာ’’တိ ဝုတ္တတ္တာ ဒုက္ကဋတော တံ မောစေတုံ ‘‘ဆန္ဒံ မေ အာရောစေဟီ’’တိ ဝုတ္တံ. ကာယေန ဝါ ဝါစာယ ဝါ ဥဘယေန ဝါ ဝိညာပေတဗ္ဗောတိ မနသာဝ အစိန္တေတွာ ကာယပ္ပယောဂံ ကရောန္တေန ယေန ကေနစိ အင်္ဂပစ္စင်္ဂေန ဝါ, ဝါစံ ပန နိစ္ဆာရေတုံ သက္ကောန္တေန တထေဝ ဝါစာယ ဝါ, ဥဘယထာပိ သက္ကောန္တေန ကာယဝါစာဟိ ဝါ ဝိညာပေတဗ္ဗော, ဇာနာပေတဗ္ဗောတိ အတ္ထော. ‘‘အယမတ္ထော’’တိဝစနတော ပန ယာယ ကာယစိပိ ဘာသာယ ဝိညာပေတုံ ဝဋ္ဋတိ.

“I permit, bhikkhus, on the Uposatha day, when giving purification, to also give consent, as there are duties for the Sangha,” thus it was said (Mahāva. 165). Therefore, acting upon the Blessed One’s command, one says, “I give consent.” From the statement (Mahāva. 165), “If the consent-bearer, bhikkhus, having received the consent, departs from that very spot, consent should be given to another,” and so on, it is said, “Convey my consent,” in order to avoid the trouble of giving one’s consent again. Since it is said, “If the consent-bearer, bhikkhus, having received the consent, arrives at the Sangha but intentionally does not announce it, the consent is considered conveyed, but the consent-bearer incurs an offense of wrong-doing,” one says, “Announce my consent,” in order to free him from that offense of wrong-doing. It should be communicated by body, by speech, or by both. This means that, not merely thinking it in the mind, one should make a bodily exertion with some limb or part of the body; or, being able to utter speech, with speech itself; or, being able to do both, it should be communicated by body and speech. ‘It should be made known’ is the meaning. From the statement, “This is the meaning,” it is fitting to communicate by any bodily gesture or language.

ပါရိသုဒ္ဓိဒါနေပိ ဆန္ဒဒါနေ ဝုတ္တသဒိသောဝ ဝိနိစ္ဆယော, တံ ပန ဒေန္တေန ပဌမံ သန္တီ အာပတ္တိ ဒေသေတဗ္ဗာ. န ဟိ သာပတ္တိကော သမာနော ‘‘ပါရိသုဒ္ဓိံ ဒမ္မိ, ပါရိသုဒ္ဓိံ မေ ဟရ, ပါရိသုဒ္ဓိံ မေ အာရောစေဟီ’’တိ ဝတ္တုမရဟတိ. ‘‘သန္တိ သံဃဿ ကရဏီယာနီ’’တိ ဝတ္တဗ္ဗေ ဝစနဝိပလ္လာသေန ‘‘သန္တိ သံဃဿ ကရဏီယ’’န္တိ ဝုတ္တံ. တေသဉ္စ အတ္တနော စ ဆန္ဒပါရိသုဒ္ဓိံ ဒေတီတိ ဧတ္ထ ဆန္ဒော [Pg.395] စ ပါရိသုဒ္ဓိ စ ဆန္ဒပါရိသုဒ္ဓိ စ ဆန္ဒပါရိသုဒ္ဓိ, တံ ဒေတီတိ သရူပေကသေသေန အတ္ထော ဒဋ္ဌဗ္ဗော. ဣတရာတိ အညေသံ ဆန္ဒပါရိသုဒ္ဓိ. ဗိဠာလသင်္ခလိကာ ဆန္ဒပါရိသုဒ္ဓီတိ ဧတ္ထ ဗိဠာလသင်္ခလိကာ နာမ ဗိဠာလဗန္ဓနံ. တတ္ထ ဟိ သင်္ခလိကာယ ပဌမဝလယံ ဒုတိယဝလယံယေဝ ပါပုဏာတိ, န တတိယံ, ဧဝမယမ္ပိ ဆန္ဒပါရိသုဒ္ဓိ ဒါယကေန ယဿ ဒိန္နာ, တတော အညတ္ထ န ဂစ္ဆတိ, တသ္မာ သာ ဗိဠာလသင်္ခလိကသဒိသတ္တာ ‘‘ဗိဠာလသင်္ခလိကာ’’တိ ဝုတ္တာ. ဗိဠာလသင်္ခလိကာဂ္ဂဟဏဉ္စေတ္ထ ယာသံ ကာသဉ္စိ သင်္ခလိကာနံ ဥပလက္ခဏမတ္တန္တိ ဒဋ္ဌဗ္ဗံ.

In the giving of purification, the ruling is similar to that stated for the giving of consent. However, one who gives it must first confess any existing offense. For one who has an offense is not fit to say, “I give purification; convey my purification; announce my purification.” When it should be said, “Santi saṅghassa karaṇīyāni” (There are duties for the Sangha), it was said with an alteration of the word as “santi saṅghassa karaṇīya.” And here, regarding the phrase “gives their and one’s own consent-and-purification,” the meaning should be understood by way of a coordinative compound with ellipsis of one member (sarūpekasesa), where ‘consent-and-purification’ (chandapārisuddhi) comprises both ‘consent’ (chando) and ‘purification’ (pārisuddhi). “Of the others” means the consent-and-purification of others. Regarding “consent-and-purification is like a cat’s chain (biḷālasaṅkhalikā),” here, biḷālasaṅkhalikā means a cat’s tether. For in that chain, the first link reaches only the second link, not the third. Similarly, this consent-and-purification, when given by the giver to someone, does not go to another. Therefore, because it is similar to a cat’s chain, it is called biḷālasaṅkhalikā. And it should be understood that the mention of a cat’s chain here is merely illustrative of any kind of chain.

၁၇၃. ပဝါရဏာဒါနေပိ ဧသေဝ နယော. အယံ ပန ဝိသေသော – တတ္ထ ‘‘ဆန္ဒံ မေ အာရောစေဟီ’’တိ, ဣဓ ပန ‘‘မမတ္ထာယ ပဝါရေဟီ’’တိ. တတ္ထ ဆန္ဒဟာရကေ သံဃဿ ဟတ္ထံ ဥပဂတမတ္တေယေဝ အာဂတာ ဟောတိ. ဣဓ ပန ဧဝံ ဒိန္နာယ ပဝါရဏာယ ပဝါရဏာဟာရကေန သံဃံ ဥပသင်္ကမိတွာ ဧဝံ ပဝါရေတဗ္ဗံ ‘‘တိဿော, ဘန္တေ, ဘိက္ခု…ပေ… ပဋိကရိဿာမီ’’တိ. ဝိမတိဝိနောဒနိယံ ‘‘ဧဝမေတံ ဓာရယာမိ, သုတာ ခေါ ပနာယသ္မန္တေဟီတိ ဧတ္ထ ‘ဧဝမေတံ ဓာရယာမီ’တိ ဝတွာ ဥဒ္ဒိဋ္ဌံ ခေါ အာယသ္မန္တော နိဒါနံ, သုတာ ခေါ ပနာယသ္မန္တေဟိ စတ္တာရော ပါရာဇိကာ ဓမ္မာ’’တိအာဒိနာ ဝတ္တဗ္ဗံ. မာတိကာဋ္ဌကထာယဉှိ ဧဝမေဝ ဝုတ္တံ. သုတေနာတိ သုတပဒေန.

173. For the giving of Pavāraṇā, this is the same method. This, however, is the difference: there, it is said, “Announce my consent,” but here, “Perform Pavāraṇā on my behalf.” There, the consent is considered to have arrived as soon as the consent-bearer has come into the presence of the Sangha. Here, however, when the Pavāraṇā has been given in this way, the Pavāraṇā-bearer should approach the Sangha and perform the Pavāraṇā thus: “Venerable sirs, the bhikkhu… and so on… I will make amends.” In the Vimativinodanī, regarding the phrase “Thus I hold it. But have the venerable ones heard?”, it is said that after saying, “Thus I hold it,” one should continue: “The introduction has been recited, venerable sirs. The four Pārājika rules have been heard by the venerable ones,” and so on. For in the Mātikāṭṭhakathā, it is stated in this very way. “Sutena” means by the word “suta” (heard).

၁၇၄. နိဒါနုဒ္ဒေသေ အနိဋ္ဌိတေ ပါတိမောက္ခံ နိဒ္ဒိဋ္ဌံ နာမ န ဟောတီတိ အာဟ ‘‘ဒုတိယာဒီသု ဥဒ္ဒေသေသူ’’တိအာဒိ.

174. When the recitation of the Nidāna is unfinished, the Pātimokkha is not considered to have been recited. Hence it is said, “In the second and subsequent recitations,” and so on.

၁၇၅. တီဟိပိ ဝိဓီဟီတိ ဩသာရဏကထနသရဘညေဟိ. ဧတ္ထ စ အတ္ထံ ဘဏိတုကာမတာယ ဝါ ဘဏာပေတုကာမတာယ ဝါ သုတ္တဿ ဩတာရဏံ ဩသာရဏံ နာမ. တဿေဝ အတ္ထပ္ပကာသနာ ကထနံ နာမ. ကေဝလံ ပါဌဿေဝ သရေန ဘဏနံ [Pg.396] သရဘညံ နာမ. သဇ္ဈာယံ အဓိဋ္ဌဟိတွာတိ ‘‘သဇ္ဈာယံ ကရောမီ’’တိ စိတ္တံ ဥပ္ပာဒေတွာ. ဩသာရေတွာ ပန ကထေန္တေနာတိ သယမေဝ ပါဌံ ဝတွာ ပစ္ဆာ အတ္ထံ ကထေန္တေန. နဝဝိဓန္တိ သံဃဂဏပုဂ္ဂလေသု တယော, သုတ္တုဒ္ဒေသပါရိသုဒ္ဓိအဓိဋ္ဌာနဝသေန တယော, စာတုဒ္ဒသီပန္နရသီသာမဂ္ဂိဝသေန တယောတိ နဝဝိဓံ. စတုဗ္ဗိဓန္တိ အဓမ္မေနဝဂ္ဂါဒိ စတုဗ္ဗိဓံ. ဒုဝိဓန္တိ ဘိက္ခုဘိက္ခုနီနံ ပါတိမောက္ခဝသေန ဒုဝိဓံ ပါတိမောက္ခံ. နဝဝိဓန္တိ ဘိက္ခူနံ ပဉ္စ, ဘိက္ခုနီနံ စတ္တာရောတိ နဝဝိဓံ ပါတိမောက္ခုဒ္ဒေသံ. ကတိမီတိ ကတိသဒ္ဒါပေက္ခံ ဣတ္ထိလိင်္ဂံ ဒဋ္ဌဗ္ဗံ.

175. “By three methods” means by presenting (osāraṇa), explaining (kathana), and intoning (sarabhañña). Here, presenting a sutta with the desire to explain its meaning oneself, or to have it explained, is called ‘presenting.’ The clarification of its meaning is called ‘explaining.’ Merely chanting the text with a melodious voice is called ‘intoning.’ “Having resolved upon the recitation” means having generated the thought, “I will perform the recitation.” “By one who presents and then explains” means by one who first recites the text and afterward explains the meaning. “Ninefold” refers to: three concerning the Sangha, a group, and an individual; three by way of recitation of the rules, declaration of purity, and a resolution Uposatha; and three by way of the fourteenth day, the fifteenth day, and the day of harmony—thus it is ninefold. “Fourfold” refers to the four types beginning with ‘unlawful and factional.’ “Twofold” refers to the two kinds of Pātimokkha, for bhikkhus and for bhikkhunīs. “Ninefold” refers to the nine kinds of Pātimokkha recitation: five for bhikkhus and four for bhikkhunīs. “Katimi” (How many?): this should be understood as being in the feminine gender in anticipation of its noun.

ဥတုဝဿေယေဝါတိ ဟေမန္တဂိမှေသုယေဝ. ဝိညာပေတီတိ ဧတ္ထ မနသာ စိန္တေတွာ ကာယဝိကာရကရဏမေဝ ဝိညာပနန္တိ ဒဋ္ဌဗ္ဗံ. ပါဠိယံ အညဿ ဒါတဗ္ဗာ ပါရိသုဒ္ဓီတိ ပါရိသုဒ္ဓိဒါယကေန ပုန အညဿ ဘိက္ခုနော သန္တိကေ ဒါတဗ္ဗာ. ‘‘ဘူတံ ဧဝ သာမဏေရဘာဝံ အာရောစေတီ’’တိ ဝုတ္တတ္တာ ဦနဝီသတိဝဿကာလေ ဥပသမ္ပန္နဿ, အန္တိမဝတ္ထုအဇ္ဈာပန္နသိက္ခာပစ္စက္ခာတကာဒီနံ ဝါ ယာဝ ဘိက္ခုပဋိညာ ဝဋ္ဋတိ, တာဝ တေဟိ အာဟဋာပိ ဆန္ဒပါရိသုဒ္ဓိ အာဂစ္ဆတိ. ယဒါ ပန တေ အတ္တနော သာမဏေရာဒိဘာဝံ ပဋိဇာနန္တိ, တတော ပဋ္ဌာယ နာဂစ္ဆတီတိ ဒဿိတန္တိ ဒဋ္ဌဗ္ဗံ. ပါဠိယမ္ပိ (မဟာဝ. ၁၆၄) ဟိ ‘‘ဒိန္နာယ ပါရိသုဒ္ဓိယာ သံဃပ္ပတ္တော ဝိဗ္ဘမတိ…ပေ… ပဏ္ဍကော ပဋိဇာနာတိ, တိရစ္ဆာနဂတော ပဋိဇာနာတိ, ဥဘတောဗျဉ္ဇနကော ပဋိဇာနာတိ, အာဟဋာ ဟောတိ ပါရိသုဒ္ဓီ’’တိ ဝုတ္တတ္တာ ပဏ္ဍကာဒီနံ ဘိက္ခုပဋိညာယ ဝတ္တမာနကာလေသု ပန ဆန္ဒပါရိသုဒ္ဓိယာဝ အာဂမနံ သိဒ္ဓမေဝ. တေနာဟ ‘‘ဧသ နယော သဗ္ဗတ္ထာ’’တိ. ဥမ္မတ္တကခိတ္တစိတ္တဝေဒနာဋ္ဋာနံ ပန ပကတတ္တာ အန္တရာမဂ္ဂေ ဥမ္မတ္တကာဒိဘာဝေ ပဋိညာတေပိ တေသံ သံဃပ္ပတ္တမတ္တေနေဝ ဆန္ဒာဒိ အာဂစ္ဆတီတိ ဒဿေတိ.

“Only in the season of residence” means only in the winter and summer seasons. “He makes known” (viññāpeti): here, making known should be understood as the making of a bodily gesture after having intended it mentally. In the Pāḷi, the phrase “purification should be given to another” means that it should be given again by the giver of purification in the presence of another bhikkhu. Because it is said, “He announces his actual state as a novice,” for one ordained when under twenty years of age, or for those who have committed a final offense, renounced the training, and so on, as long as their claim to the status of a bhikkhu is valid, the consent and purification conveyed by them is accepted. It should be understood that this shows that from the point when they acknowledge their status as a novice or the like, it is no longer accepted. For in the Pāḷi (Mahāva. 164) it is also said: “Purification having been given, the one who reaches the Sangha disrobes… and so on… a eunuch acknowledges his state, one of animal birth acknowledges his state, a hermaphrodite acknowledges his state; the purification is considered conveyed.” Thus, for eunuchs and others, during the time their claim to the status of a bhikkhu is valid, the arrival of their consent and purification is indeed established. Therefore, it is said: “This is the method in all cases.” However, for the insane, the mentally deranged, and those afflicted by pain, because they were of sound mind at the outset, even if they acknowledge their state of insanity or the like along the way, it is shown that their consent and so forth are accepted merely by their arrival at the Sangha.

ဘိက္ခူနံ [Pg.397] ဟတ္ထပါသန္တိ ဣမိနာ ဂဏပုဂ္ဂလေသု ဆန္ဒပါရိသုဒ္ဓိယာ အနာဂမနံ ဒဿေတိ. ‘‘သံဃပ္ပတ္တော’’တိ ဟိ ပါဠိယံ (မဟာဝ. ၁၆၅) ဝုတ္တံ. သံဃသန္နိပါတတော ပဌမံ ကာတဗ္ဗံ ပုဗ္ဗကရဏံ သံဃသန္နိပါတေ ကာတဗ္ဗံ ပုဗ္ဗကိစ္စန္တိ ဒဋ္ဌဗ္ဗံ. ပါဠိယံ ‘‘နော စေ အဓိဋ္ဌဟေယျ, အာပတ္တိ ဒုက္ကဋဿာ’’တိ ဧတ္ထ အသဉ္စိစ္စ အဿတိယာ အနာပတ္တိ. ယထာ စေတ္ထ, ဧဝံ ဥပရိပိ, ယတ္ထ ပန အစိတ္တကာပတ္တိ အတ္ထိ, တတ္ထ ဝက္ခာမ. ပညတ္တံ ဟောတီတိ ဣမိနာ န သာပတ္တိကေန ဥပေါသထော ကာတဗ္ဗောတိ ဝိသုံ ပဋိက္ခေပါဘာဝေပိ ယထာဝုတ္တသုတ္တသာမတ္ထိယတော ပညတ္တမေဝါတိ ဒဿေတိ. ဣမိနာ ဧဝ နယေန ‘‘အဋ္ဌာနမေတံ, ဘိက္ခဝေ, အနဝကာသော, ယံ တထာဂတော အပရိသုဒ္ဓါယ ပရိသာယ ဥပေါသထံ ကရေယျ, ပါတိမောက္ခံ ဥဒ္ဒိသေယျာ’’တိအာဒိသုတ္တနယတောဝ (အ. နိ. ၈.၂၀; ဥဒါ. ၄၅; စူဠဝ. ၃၈၆) အလဇ္ဇီဟိ သဒ္ဓိံ ဥပေါသထကရဏမ္ပိ ပဋိက္ခိတ္တမေဝ အလဇ္ဇီနိဂ္ဂဟတ္ထတ္တာ သဗ္ဗသိက္ခာပဒါနန္တိ ဒဋ္ဌဗ္ဗံ. ပါရိသုဒ္ဓိဒါနပညာပနေနာတိ ဣမိနာ သာပတ္တိကေန ပါရိသုဒ္ဓိပိ န ဒါတဗ္ဗာတိ ဒီပိတံ ဟောတိ.

By 'within a hand's reach of the bhikkhus,' it indicates the non-arrival of consent and purity among the group and individuals. For it is stated in the Pāli text (Mahāvagga 165): 'He has reached the Saṅgha.' The preliminary action (pubbakaraṇa) to be performed before the Saṅgha assembly should be understood as the preliminary duty (pubbakicca) to be performed at the Saṅgha assembly. In the Pāli text, where it is said, 'If he does not make a determination, there is an offense of wrong-doing (dukkaṭa),' here, there is no offense if it is unintentional or due to forgetfulness. As it is here, so it is in what follows; however, where there is an unintentional offense, we will explain it. By 'it is established,' it is shown that the Uposatha should not be performed by one who has an offense, and even in the absence of a separate prohibition, it is indeed established by the force of the aforementioned sutta. By this same method, it should be understood that performing the Uposatha with shameless individuals is also prohibited, based on the principle of suttas such as: 'It is impossible, bhikkhus, it cannot happen, that the Tathāgata would perform the Uposatha or recite the Pātimokkha in an impure assembly' (Aṅguttara Nikāya 8.20; Udāna 45; Cūḷavagga 386), because all training rules are for the purpose of restraining the shameless. By 'the establishment of the giving of purity,' it is indicated that purity also should not be given by one who has an offense.

၁၇၆. ဥဘောပိ ဒုက္ကဋန္တိ ဧတ္ထ သဘာဂါပတ္တိဘာဝံ အဇာနိတွာ ကေဝလံ အာပတ္တိနာမေနေဝ ဒေသေန္တဿ ပဋိဂ္ဂဏှန္တဿ စ အစိတ္တကမေဝ ဒုက္ကဋံ ဟောတီတိ ဝဒန္တိ. ယထာ သံဃော သဘာဂါပတ္တိံ အာပန္နောတိ ဉတ္တိံ ဌပေတွာ ဥပေါသထံ ကာတုံ လဘတိ, ဧဝံ တယောပိ ‘‘သုဏန္တု မေ, အာယသ္မန္တာ, ဣမေ ဘိက္ခူ သဘာဂံ အာပတ္တိံ အာပန္နာ’’တိအာဒိနာ ဝုတ္တနယာနုသာရေနေဝ ဂဏဉတ္တိံ ဌပေတွာ ဒွီဟိ အညမညံ အာရောစေတွာ ဥပေါသထံ ကာတုံ ဝဋ္ဋတိ. ဧကေန ပန သာပတ္တိကေန ဒူရံ ဂန္တွာပိ ပဋိကာတုမေဝ ဝဋ္ဋတိ, အသမ္ပာပုဏန္တေန ‘‘ဘိက္ခူ လဘိတွာ ပဋိကရိဿာမီ’’တိ ဥပေါသထော ကာတဗ္ဗော, ပဋိကရိတွာ စ ပုန ဥပေါသထော ကာတဗ္ဗော[Pg.398]. ကေနစိ ကရဏီယေန ဂန္တွာတိ သီမာပရိစ္ဆေဒတော ဗဟိဘူတံ ဂါမံ ဝါ အရညံ ဝါ ဂန္တွာတိ အတ္ထော. ဧတေနေဝ ဥပေါသထဉတ္တိယာ ဌပနကာလေ သမဂ္ဂါ ဧဝ တေ ဉတ္တိံ ဌပေသုန္တိ သိဒ္ဓံ. တေနေဝ ပါဠိယံ (မဟာဝ. ၁၇၂) ‘‘ဥဒ္ဒိဋ္ဌံ သုဥဒ္ဒိဋ္ဌ’’န္တိ သဗ္ဗပန္နရသကေသုပိ ဝုတ္တံ.

176. Regarding 'Both are offenses of wrong-doing (dukkaṭa),' here they say that for both the one who confesses and the one who receives the confession, not knowing it to be a shared offense but confessing it merely by the name of the offense, it is only an unintentional wrong-doing. Just as the Saṅgha, having incurred a shared offense, is permitted to establish a motion and perform the Uposatha, so too, it is proper for three bhikkhus to establish a group motion according to the stated method, such as, 'Venerables, listen to me, these bhikkhus have incurred a shared offense,' and so on; and for two to inform each other, and then perform the Uposatha. However, one who has an offense, even having gone far away, should indeed make amends. If unable to reach them, he should perform the Uposatha with the thought, 'I will make amends upon finding bhikkhus,' and after making amends, he should perform the Uposatha again. By 'going due to some duty' is meant going to a village or a forest that is outside the defined boundary. By this it is established that at the time of establishing the Uposatha motion, they indeed established the motion while in harmony. Therefore, in the Pāli text (Mahāvagga 172), it is said, 'Well-recited, very well-recited,' even in all the fifteenth-day observances.

သစေ ပန ဝုဍ္ဎတရော ဟောတီတိ ပဝါရဏဒါယကော ဘိက္ခု ဝုဍ္ဎတရော ဟောတိ. ဧဝဉှိ တေန တဿတ္ထာယ ပဝါရိတံ ဟောတီတိ ဧတ္ထ ဧဝံ တေန အပ္ပဝါရိတေပိ တဿ သံဃပ္ပတ္တမတ္တေန သံဃဿ ပဝါရဏာကမ္မံ သမဂ္ဂကမ္မမေဝ ဟောတီတိ ဒဋ္ဌဗ္ဗံ. တေန စ ဘိက္ခုနာတိ ပဝါရဏဒါယကေန ဘိက္ခုနာ. ဗဟူပိ သမာနဝဿိကာ ဧကတော ပဝါရေတုံ လဘန္တီတိ ဧကသ္မိံ သံဝစ္ဆရေ လဒ္ဓုပသမ္ပဒတာယ သမာနုပသမ္ပဒဝဿာ သဗ္ဗေ ဧကတော ပဝါရေတုံ လဘန္တီတိ အတ္ထော.

'If, however, he is the elder' means the bhikkhu giving the Pavāraṇā is the elder. Regarding 'For in this way, the Pavāraṇā is made for his sake,' here it should be understood that even if he has not performed the Pavāraṇā, by the mere fact of his having reached the Saṅgha, the Saṅgha's act of Pavāraṇā is indeed a harmonious act. 'And by that bhikkhu' means by the bhikkhu who gives the Pavāraṇā. 'Even many of the same seniority may perform the Pavāraṇā together' means that all those who received ordination in the same year, being of equal ordination-year, are permitted to perform the Pavāraṇā together.

ဧတ္ထ ပန ပဏ္ဍိတေဟိ စိန္တေတဗ္ဗံ ဝိစာရေတဗ္ဗံ ကာရဏံ အတ္ထိ, ကိံ ပန တန္တိ? ဣဒါနိ ပါတိမောက္ခုဒ္ဒေသကာလေ –

Here, however, there is a matter to be considered and investigated by the wise. What is that, then? Now, at the time of the Pātimokkha recitation:

‘‘သမ္မဇ္ဇနီ ပဒီပေါ စ, ဥဒကံ အာသနေန စ;

ဥပေါသထဿ ဧတာနိ, ပုဗ္ဗကရဏန္တိ ဝုစ္စတိ.

"Sweeping, a lamp, water, and a seat; these are called the preliminary actions (pubbakaraṇa) for the Uposatha."

‘‘ဆန္ဒပါရိသုဒ္ဓိဥတုက္ခာနံ, ဘိက္ခုဂဏနာ စ ဩဝါဒေါ;

ဥပေါသထဿ ဧတာနိ, ပုဗ္ဗကိစ္စန္တိ ဝုစ္စတိ.

"Conveying of consent and purity, the announcement of the season, the counting of bhikkhus, and the exhortation; these are called the preliminary duties (pubbakicca) for the Uposatha."

‘‘ဥပေါသထော ယာဝတိကာ စ ဘိက္ခူ ကမ္မပ္ပတ္တာ;

သဘာဂါပတ္တိယော စ န ဝိဇ္ဇန္တိ;

ဝဇ္ဇနီယာ စ ပုဂ္ဂလာ တသ္မိံ န ဟောန္တိ;

ပတ္တကလ္လန္တိ ဝုစ္စတီ’’တိ. (မဟာဝ. အဋ္ဌ. ၁၆၈) –

"The Uposatha, and as many bhikkhus as are eligible for the act; and there are no shared offenses; and there are no individuals to be excluded present; it is said to be 'ready' (pattakalla)." (Mahāvagga, Commentary, 168).

ဣမာ ဂါထာယော ဓမ္မဇ္ဈေသကေန ပါဌံယေဝ ဘဏာပေတွာ ပါတိမောက္ခုဒ္ဒေသကော အတ္ထံ ကထေတိ. တတော ပုဗ္ဗကရဏပုဗ္ဗကိစ္စာနိ သမ္မာ နိဋ္ဌာပေတွာ ‘‘ဒေသိတာပတ္တိကဿ သမဂ္ဂဿ [Pg.399] ဘိက္ခုသံဃဿ အနုမတိယာ ပါတိမောက္ခံ ဥဒ္ဒိသိတုံ အာရာဓနံ ကရောမာ’’တိ ဣမံ ဝါကျံ ပါဌမေဝ အဇ္ဈေသကေန ဘဏာပေတွာ အတ္ထံ အဝတွာဝ ‘‘သာဓူ’’တိ ဝတွာ ပါတိမောက္ခံ ဥဒ္ဒိသတိ. ပဝါရဏာယပိ ဧသေဝ နယော. ‘‘ပဝါရဏာယ ဧတာနီ’’တိ စ ‘‘ပဝါရဏံ ကာတု’’န္တိ စ ဣမာနိ ပဒါနိယေဝ ဝိသိဋ္ဌာနိ.

The Pātimokkha reciter has these verses recited by the one who requests the Dhamma, and then explains their meaning. Then, having properly completed the preliminary actions and duties, the Pātimokkha reciter has the one who requests the Dhamma recite just the text of the statement, 'With the consent of the harmonious Saṅgha of bhikkhus who have confessed their offenses, we make a request to recite the Pātimokkha,' and without explaining its meaning, simply says 'Sādhu,' and then recites the Pātimokkha. This same method applies to the Pavāraṇā as well. Only the phrases 'These are for the Pavāraṇā' and 'to perform the Pavāraṇā' are distinctive.

ကိံ ဣမာနိ ဓမ္မဇ္ဈေသကဿ ဝစနာနိ, ဥဒါဟု ပါတိမောက္ခုဒ္ဒေသကဿာတိ? ကိဉ္စေတ္ထ – ယဒိ ဓမ္မဇ္ဈေသကဿ ဝစနာနိ, ဧဝံ သတိ ဂါထာတ္တယံ ဝတွာ တာသံ အတ္ထမ္ပိ သော ဧဝ ကထေတွာ ဧတာနိ ပုဗ္ဗကရဏာနိ စ ဧတာနိ ပုဗ္ဗကိစ္စာနိ စ သံဃေန ကတာနိ, ဣဒဉ္စ သံဃဿ ပတ္တကလ္လံ သမာနီတံ, တသ္မာ ‘‘ဥဒ္ဒိသတု, ဘန္တေ, ပါတိမောက္ခ’’န္တိ တေနေဝ ဝတ္တဗ္ဗံ သိယာ. အထ ပါတိမောက္ခုဒ္ဒေသကဿ ဝစနာနိ, ဧဝဉ္စ သတိ ‘‘သံဃော, ဘန္တေ, ထေရံ ပါတိမောက္ခုဒ္ဒေသံ အဇ္ဈေသတိ, ဥဒ္ဒိသတု, ဘန္တေ, ထေရော ပါတိမောက္ခ’’န္တိ ဓမ္မဇ္ဈေသကေန ယာဝတတိယံ အဇ္ဈောသာပေတွာ ‘‘သမ္မဇ္ဇနီ…ပေ… ဝုစ္စတီ’’တိ ဂါထံ ဝတွာ ဣတိ ‘‘အဋ္ဌကထာစရိယေဟိ ဝုတ္တာနိ ဧတာနိ ပုဗ္ဗကရဏာနိ ကတာနီ’’တိ ပုစ္ဆိတွာ ဓမ္မဇ္ဈေသကေန ‘‘အာမ, ဘန္တေ’’တိ ဝုတ္တေ ‘‘ဆန္ဒပါရိသုဒ္ဓိ …ပေ… ဝုစ္စတီ’’တိ ဂါထံ ဝတွာ ဣတိ ‘‘အဋ္ဌကထာစရိယေဟိ ဝုတ္တာနိ ဧတာနိ ပုဗ္ဗကိစ္စာနိ ကတာနီ’’တိ ပုစ္ဆိတွာ ‘‘အာမ, ဘန္တေ’’တိ ဝုတ္တေ ‘‘ဥပေါသထော…ပေ… ဝုစ္စတီ’’တိ ဂါထံ ဝတွာ ဣတိ ‘‘အဋ္ဌကထာစရိယေဟိ ဝုတ္တံ ဣဒံ ပတ္တကလ္လံ သမာနီတ’’န္တိ ပုစ္ဆိတွာ ‘‘အာမ ဘန္တေ’’တိ ဝုတ္တေ ‘‘ပုဗ္ဗကရဏပုဗ္ဗကိစ္စာနိ သမ္မာ နိဋ္ဌာပေတွာ ပတ္တကလ္လေ သမာနီတေ သမဂ္ဂဿ ဘိက္ခုသံဃဿ အနုမတိယာ ပါတိမောက္ခံ ဥဒ္ဒိသိတုံ အာရာဓနံ မယံ ကရောမာ’’တိ ပါတိမောက္ခုဒ္ဒေသကေန ဝတ္တဗ္ဗံ သိယာ, ဧဝံ သတိ အဇ္ဈေသကအဇ္ဈေသိတဗ္ဗာနံ ဝစနံ အသင်္ကရတော ဇာနိတဗ္ဗံ ဘဝေယျာတိ.

Are these the words of the one who requests the Dhamma, or of the Pātimokkha reciter? In this regard: if they are the words of the one who requests the Dhamma, then after reciting the three verses and explaining their meaning, he himself should say: 'These preliminary actions and these preliminary duties have been performed by the Saṅgha, and this has been brought to a state of readiness (pattakalla) for the Saṅgha. Therefore, Venerable sir, please recite the Pātimokkha.' But if they are the words of the Pātimokkha reciter, then, after the one who requests the Dhamma has made the request up to the third time, saying, 'Venerable sir, the Saṅgha requests the elder to recite the Pātimokkha. Venerable sir, may the elder recite the Pātimokkha,' the Pātimokkha reciter should recite the verse 'Sammajjanī…pe… vuccatī' and ask, 'Have these preliminary actions, as stated by the commentary teachers, been performed?' When the one who requests the Dhamma says, 'Yes, venerable sir,' he should recite the verse 'Chandapārisuddhi …pe… vuccatī' and ask, 'Have these preliminary duties, as stated by the commentary teachers, been performed?' When the reply is, 'Yes, venerable sir,' he should recite the verse 'Uposatho…pe… vuccatī' and ask, 'Has this, as stated by the commentary teachers, been brought to a state of readiness?' When the reply is, 'Yes, venerable sir,' the Pātimokkha reciter should say: 'Having properly completed the preliminary actions and duties, and having brought things to a state of readiness, with the consent of the harmonious Saṅgha of bhikkhus, we make a request to recite the Pātimokkha.' In this way, the words of the one requesting and the one being requested would be known without confusion.

ဧတ္ထ [Pg.400] စ ဂါထာတ္တယဿ အဋ္ဌကထာစရိယေဟိ ဝုတ္တဘာဝေါ အဋ္ဌကထာယမေဝ အာဂတော. ပစ္ဆိမဝါကျံ ပန နေဝ ပါဠိယံ, န အဋ္ဌကထာယံ, န ဋီကာဒီသု ဒိဿတိ. ခုဒ္ဒသိက္ခာပကရဏေပိ –

Here, the fact that the three verses were stated by the commentary teachers is found in the commentary itself. However, the final statement is seen neither in the Pāli Canon, nor in the commentary, nor in the sub-commentaries and so forth. Even in the Khuddasikkhā treatise:

‘‘ပုဗ္ဗကိစ္စေ စ ကရဏေ;

ပတ္တကလ္လေ သမာနိတေ;

သုတ္တံ ဥဒ္ဒိသတိ သံဃော;

ပဉ္စဓာ သော ဝိဘာဝိတော’’တိ စ.

"And when the preliminary duty is performed, and when it is brought to a state of readiness, the Saṅgha recites the Sutta; it is analyzed in five ways."

‘‘ပုဗ္ဗကိစ္စေ စ ကရဏေ;

ပတ္တကလ္လေ သမာနိတေ;

ဉတ္တိံ ဝတွာန သံဃေန;

ကတ္တဗ္ဗေဝံ ပဝါရဏာ’’တိ စ. –

"And when the preliminary duty is performed, when it is brought to a state of readiness, having stated the motion by the Saṅgha, the Pavāraṇā should be performed thus."

ဝုတ္တံ, န ဝုတ္တံ တထာ. မူလသိက္ခာပကရဏေယေဝ တထာ ဝုတ္တံ, တသ္မာ အာစရိယာနံ အတ္တနောမတိ ဘဝေယျ.

It is said, but not said thus. It is said thus only in the Mūlasikkhāpakaraṇa. Therefore, it might be the teachers' own opinion.

တတ္ထ ‘‘ပုဗ္ဗကရဏပုဗ္ဗကိစ္စာနိ သမ္မာ နိဋ္ဌာပေတွာ’’တိ ဣမိနာ ပုရိမဂါထာဒွယဿ အတ္ထမေဝ ကထေတွာ တတိယဂါထာယ အတ္ထော န ကထိတော. ‘‘ဒေသိတာပတ္တိကဿာ’’တိ ဣမိနာ စ အာပတ္တိယာ ဒေသိတဘာဝေါယေဝ ကထိတော, န သဗ္ဗံ ပတ္တကလ္လံ. အာပတ္တိယာ ဒေသိတဘာဝေ စ သဘာဂါပတ္တိယာ ဒေသိတဘာဝေါယေဝ ပတ္တကလ္လသ္မိံ အန္တောဂဓော, န ဣတရော. ဝုတ္တဉှိ ကင်္ခါဝိတရဏိယံ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ‘‘ဧတာသု ဟိ သဘာဂါပတ္တီသု အဝိဇ္ဇမာနာသု, ဝိသဘာဂါပတ္တီသု ဝိဇ္ဇမာနာသုပိ ပတ္တကလ္လံ ဟောတိယေဝါ’’တိ. ‘‘ပုဗ္ဗကရဏပုဗ္ဗကိစ္စာနိ သမ္မာ နိဋ္ဌာပေတွာ ဒေသိတာပတ္တိကဿ သမဂ္ဂဿ ဘိက္ခုသံဃဿ အနုမတိယာ ပါတိမောက္ခံ ဥဒ္ဒိသိတုံ အာရာဓနံ ကရောမာ’’တိ ဧတ္တကေယေဝ ဝုတ္တေ အဝသေသာနိ တီဏိ ပတ္တကလ္လင်္ဂါနိ. သေယျထိဒံ – ဥပေါသထော, ယာဝတိကာ စ ဘိက္ခူ ကမ္မပ္ပတ္တာ, ဝဇ္ဇနီယာ စ ပုဂ္ဂလာ တသ္မိံ န ဟောန္တီတိ (မဟာဝ. အဋ္ဌ. ၁၆၈). တေသု အသန္တေသုပိ ဥပေါသထော [Pg.401] ကာတဗ္ဗောတိ အာပဇ္ဇတိ, န ပန ကာတဗ္ဗော. တေန ဝုတ္တံ ‘‘န, ဘိက္ခဝေ, အနုပေါသထေ ဥပေါသထော ကာတဗ္ဗော, ယော ကရေယျ, အာပတ္တိ ဒုက္ကဋဿာ’’တိ (မဟာဝ. ၁၈၃) စ, ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, စတုန္နံ ပါတိမောက္ခံ ဥဒ္ဒိသိတု’’န္တိ (မဟာဝ. ၁၆၈) စ, ‘‘န, ဘိက္ခဝေ, သဂဟဋ္ဌာယ ပရိသာယ ပါတိမောက္ခံ ဥဒ္ဒိသိတဗ္ဗ’’န္တိအာဒိ (မဟာဝ. ၁၅၄) စ, တသ္မာ ဥပေါသထဒိဝသေသု သံဃေ သန္နိပတိတေ သစေ ပုဗ္ဗေဝ သမ္မတော ဓမ္မဇ္ဈေသကော အတ္ထိ, ဣစ္စေတံ ကုသလံ. နော စေ, ဧကံ ဗျတ္တံ ပဋိဗလံ ဘိက္ခုံ သံဃေန သမ္မန္နာပေတွာ တေန ဓမ္မဇ္ဈေသကေန ပါတိမောက္ခုဒ္ဒေသကံ ဥပသင်္ကမိတွာ ဧကံသံ ဥတ္တရာသင်္ဂံ ကရိတွာ ဥက္ကုဋိကံ နိသီဒိတွာ အဉ္ဇလိံ ပဂ္ဂဟေတွာ ဧဝမဿ ဝစနီယော – သံဃော, ဘန္တေ, ထေရံ ပါတိမောက္ခုဒ္ဒေသံ အဇ္ဈေသတိ, ဥဒ္ဒိသတု ထေရော ပါတိမောက္ခံ. ဒုတိယမ္ပိ, ဘန္တေ, သံဃော…ပေ… တတိယမ္ပိ, ဘန္တေ, သံဃော…ပေ… ဥဒ္ဒိသတု ထေရော ပါတိမောက္ခန္တိ တိက္ခတ္တုံ ယာစာပေတွာ တတော ပါတိမောက္ခုဒ္ဒေသကေန –

Here, by the phrase 'having properly completed the preliminary duties and preliminary tasks,' only the meaning of the first two verses is explained, but the meaning of the third verse is not explained. And by the phrase 'for one whose offenses have been declared,' only the fact of the offense having been declared is stated, not that everything is proper. And regarding the fact of the offense having been declared, only the declaration of similar offenses is included within what is proper, not the other. For it was said in the Kaṅkhāvitaraṇī: 'For even if similar offenses are absent, but dissimilar offenses are present, it is still proper.' When only this much is said: 'Having properly completed the preliminary duties and preliminary tasks, for one whose offenses have been declared, with the consent of the united Sangha of bhikkhus, we make the invitation to recite the Pātimokkha,' the remaining three factors of propriety are not mentioned. These are: the Uposatha day, that as many bhikkhus as are qualified for the act are present, and that those who should be excluded are not present there. If these are absent, it would follow that the Uposatha should be performed, but it should not be performed. Therefore, it is said: 'Monks, the Uposatha should not be performed on a non-Uposatha day. Whoever should perform it, there is an offense of wrong-doing'; and 'Monks, I allow the recitation of the Pātimokkha for four bhikkhus'; and 'Monks, the Pātimokkha should not be recited in an assembly that includes householders,' and so on. Therefore, on Uposatha days, when the Sangha has assembled, if a Dhamma-inquirer previously appointed is present, this is skillful. If not, the Sangha should appoint one competent and able bhikkhu. That bhikkhu, the Dhamma-inquirer, should approach the Pātimokkha reciter, arrange his upper robe over one shoulder, sit squatting, raise his joined palms in salutation, and say to him thus: 'Venerable sir, the Sangha requests the Elder to recite the Pātimokkha. May the Elder recite the Pātimokkha.' A second time, venerable sir, the Sangha... and so on... a third time, venerable sir, the Sangha... and so on... 'May the Elder recite the Pātimokkha.' After having been requested three times, then the Pātimokkha reciter—

‘‘သမ္မဇ္ဇနီ ပဒီပေါ စ, ဥဒကံ အာသနေန စ;

ဥပေါသထဿ ဧတာနိ, ပုဗ္ဗကရဏန္တိ ဝုစ္စတီတိ. (မဟာဝ. အဋ္ဌ. ၁၆၈;

ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) –

'The broom and lamp, water and a seat; these are called the preliminary duties of the Uposatha.'

အဋ္ဌကထာစရိယေဟိ ဝုတ္တာနိ စတ္တာရိ ပုဗ္ဗကရဏာနိ, ကိံ တာနိ ကတာနီ’’တိ ပုစ္ဆိတေ ဓမ္မဇ္ဈေသကေန ‘‘အာမ, ဘန္တေ’’တိ ဝုတ္တေ ပုန ပါတိမောက္ခုဒ္ဒေသကေန –

When the Pātimokkha reciter asked, 'Are these four preliminary duties mentioned by the commentary teachers done?' and the Dhamma-inquirer replied, 'Yes, venerable sir,' then the Pātimokkha reciter asked again—

‘‘ဆန္ဒပါရိသုဒ္ဓိဥတုက္ခာနံ, ဘိက္ခုဂဏနာ စ ဩဝါဒေါ;

ဥပေါသထဿ ဧတာနိ, ပုဗ္ဗကိစ္စန္တိ ဝုစ္စတီတိ. (မဟာဝ. အဋ္ဌ. ၁၆၈;

ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) –

'Consent, purity, declaration of the season, counting of the bhikkhus, and the exhortation; these are called the preliminary tasks of the Uposatha.'

အဋ္ဌကထာစရိယေဟိ ဝုတ္တာနိ ပဉ္စ ပုဗ္ဗကိစ္စာနိ, ကိံ တာနိ ကတာနီ’’တိ ပုစ္ဆိတေ ဓမ္မဇ္ဈေသကေန ‘‘အာမ ဘန္တေ’’တိ ဝုတ္တေ ပုန ပါတိမောက္ခုဒ္ဒေသကေန –

When the Pātimokkha reciter asked, 'Are these five preliminary tasks mentioned by the commentary teachers done?' and the Dhamma-inquirer replied, 'Yes, venerable sir,' then the Pātimokkha reciter asked again—

‘‘ဥပေါသထော [Pg.402] ယာဝတိကာ စ ဘိက္ခူ ကမ္မပ္ပတ္တာ;

သဘာဂါပတ္တိယော စ န ဝိဇ္ဇန္တိ;

ဝဇ္ဇနီယာ စ ပုဂ္ဂလာ တသ္မိံ န ဟောန္တိ;

ပတ္တကလ္လန္တိ ဝုစ္စတီတိ. (မဟာဝ. အဋ္ဌ. ၁၆၈;

ကင်္ခါ အဋ္ဌ. နိဒါနဝဏ္ဏနာ) –

'The Uposatha, and as many bhikkhus as are qualified for the act; and there are no similar offenses; and there are no individuals to be excluded present; this is said to be proper.'

အဋ္ဌကထာစရိယေဟိ ဝုတ္တာနိ စတ္တာရိ ပတ္တကလ္လင်္ဂါနိ, ကိံ တာနိ သမာနီတာနီ’’တိ ပုစ္ဆိတေ ဓမ္မဇ္ဈေသကေန ‘‘အာမ, ဘန္တေ’’တိ ဝုတ္တေ ပုန ပါတိမောက္ခုဒ္ဒေသကော ‘‘ပုဗ္ဗကရဏပုဗ္ဗကိစ္စာနိ သမ္မာ နိဋ္ဌာပေတွာ ပတ္တကလ္လင်္ဂေ သမာနီတေ သံဃဿ အနုမတိယာ ပါတိမောက္ခံ ဥဒ္ဒိသိဿာမာ’’တိ ဝတွာ ‘‘သာဓု သာဓူ’’တိ ဘိက္ခုသံဃေန သမ္ပဋိစ္ဆိတေ ‘‘သုဏာတု မေ, ဘန္တေ, သံဃော’’တိအာဒိနာ ပါတိမောက္ခုဒ္ဒေသကော ပါတိမောက္ခံ ဥဒ္ဒိသတီတိ အယမမှာကံ ခန္တိ.

When the Pātimokkha reciter asked, 'Have these four factors of propriety mentioned by the commentary teachers been brought together?' and the Dhamma-inquirer replied, 'Yes, venerable sir,' then the Pātimokkha reciter, having said, 'Having properly completed the preliminary duties and preliminary tasks, with the factors of propriety brought together, with the consent of the Sangha, we will recite the Pātimokkha,' and the Sangha of bhikkhus having accepted it with 'Excellent, excellent,' the Pātimokkha reciter recites the Pātimokkha beginning with 'May the Sangha listen to me, venerable sirs.' This is our opinion.

ဧတ္ထ စ ‘‘ဓမ္မဇ္ဈေသကေန…ပေ… ဧဝမဿ ဝစနီယော’’တိ ဝုတ္တံ, သော ဓမ္မဇ္ဈေသကေန ဝစနီယဘာဝေါ ကထံ ဝေဒိတဗ္ဗောတိ? ‘‘န, ဘိက္ခဝေ, သံဃမဇ္ဈေ အနဇ္ဈိဋ္ဌေန ပါတိမောက္ခံ ဥဒ္ဒိသိတဗ္ဗံ, ယော ဥဒ္ဒိသေယျ, အာပတ္တိ ဒုက္ကဋဿာ’’တိ (မဟာဝ. ၁၅၄) ဝစနတောတိ. ‘‘သံဃေန သမ္မန္နာပေတွာ’’တိ ဝုတ္တံ, တံ ကထန္တိ? ‘‘အဇ္ဈေသနာ စေတ္ထ သံဃေန သမ္မတဓမ္မဇ္ဈေသကာယတ္တာ ဝါ သံဃတ္ထေရာယတ္တာ ဝါ’’တိ အဋ္ဌကထာယံ ဝုတ္တတ္တာ. ‘‘သံဃော, ဘန္တေ, ထေရံ ပါတိမောက္ခုဒ္ဒေသံ အဇ္ဈေသတိ, ဥဒ္ဒိသတု, ဘန္တေ, ထေရော ပါတိမောက္ခ’’န္တိ အယံ အဇ္ဈေသနာကာရော ကုတော လဗ္ဘတီတိ? ပါဠိတော. ပါဠိယဉှိ (မဟာဝ. ၁၅၅) ‘‘တေ ထေရံ အဇ္ဈေသန္တိ, ဥဒ္ဒိသတု, ဘန္တေ, ထေရော ပါတိမောက္ခ’’န္တိ အာဂတော.

Here, it is said, 'By the Dhamma-inquirer... and so on... thus he should be spoken to.' But how is this requirement that he be addressed by the Dhamma-inquirer to be understood? It is from the statement: 'Monks, the Pātimokkha should not be recited in the midst of the Sangha by one who has not been requested. If one should recite it, there is an offense of wrong-doing.' It is said, 'Having been appointed by the Sangha.' But how is that? Because in the commentary, it is said that 'the requesting here depends on either the Dhamma-inquirer appointed by the Sangha or on the Sangha Elder.' Whence is this form of request, 'Venerable sir, the Sangha requests the Elder to recite the Pātimokkha. May the Elder recite the Pātimokkha,' obtained? From the Pāli. For in the Pāli it is found: 'They request the Elder: “May the Elder recite the Pātimokkha.”'

သစေ ပန ဓမ္မဇ္ဈေသကော ဝုဍ္ဎတရော, ပါတိမောက္ခုဒ္ဒေသကော နဝကော, ‘‘သံဃော, အာဝုသော, အာယသ္မန္တံ ပါတိမောက္ခုဒ္ဒေသံ အဇ္ဈေသတိ, ဥဒ္ဒိသတု အာယသ္မာ ပါတိမောက္ခ’’န္တိ ဝတ္တဗ္ဗံ. တံ ကုတော လဗ္ဘတိ? ပါဠိတောယေဝ. ပါဠိယဉှိ [Pg.403] (မဟာဝ. ၁၅၅) ‘‘ဧတေနေဝ ဥပါယေန ယာဝ သံဃနဝကံ အဇ္ဈေသန္တိ ဥဒ္ဒိသတု အာယသ္မာ ပါတိမောက္ခ’’န္တိ အာဂတော. တတော ‘‘ပါတိမောက္ခုဒ္ဒေသကေန သမ္မဇ္ဇနီ…ပေ… ပုစ္ဆိတေ ဓမ္မဇ္ဈေသကေန ‘အာမ, ဘန္တေ’တိ ဝုတ္တေ’’တိ ဣဒံ ကုတော လဗ္ဘတီတိ? ပါဠိတော အဋ္ဌကထာတော စ. နိဒါနပါဠိယမ္ပိ ဟိ ‘‘ကိံ သံဃဿ ပုဗ္ဗကိစ္စ’’န္တိ အာဂတံ, အဋ္ဌကထာယမ္ပိ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ‘‘ကိံ သံဃဿ ပုဗ္ဗကိစ္စန္တိ သံဃော ဥပေါသထံ ကရေယျာတိ…ပေ… ဧဝံ ဒွီဟိ နာမေဟိ နဝဝိဓံ ပုဗ္ဗကိစ္စံ ဒဿိတံ, ကိံ တံ ကတန္တိ ပုစ္ဆတီ’’တိ အာဂတန္တိ.

But if the Dhamma-inquirer is more senior, and the Pātimokkha reciter is junior, it should be said: 'Friend, the Sangha requests the Venerable to recite the Pātimokkha. May the Venerable recite the Pātimokkha.' Whence is this obtained? From the Pāli itself. For in the Pāli it is found: 'In this very way, they request even the most junior bhikkhu of the Sangha: “May the Venerable recite the Pātimokkha.”' Then, whence is this obtained: 'When the Pātimokkha reciter asked about the sweeping... and so on... and the Dhamma-inquirer replied, “Yes, venerable sir”'? From the Pāli and the commentary. For in the Nidāna Pāli, it is found: 'What is the preliminary task of the Sangha?' And in the commentary, it is found: '“What is the preliminary task of the Sangha?” means “Should the Sangha perform the Uposatha?”... Thus, by these two terms, nine kinds of preliminary tasks are shown; “Has that been done?” he asks.'

နနု စေတံ အန္တောနိဒါနေယေဝ အာဂတံ, အထ ကသ္မာ ပါတိမောက္ခုဒ္ဒေသကေန ပုဗ္ဗဘာဂေ ဝတ္တဗ္ဗန္တိ? သစ္စံ, တထာပိ တဒနုလောမတော ဇာနိတဗ္ဗတော ဝတ္တဗ္ဗံ. အဋ္ဌကထာယဉှိ ဣမာ ဂါထာယော သမ္မဇ္ဇနာဒီနံ ပုဗ္ဗကရဏာဒိဘာဝဉာပကဘာဝေနေဝ ဝုတ္တာ, န ပါတိမောက္ခာရမ္ဘကာလေ ဘဏိတဗ္ဗဘာဝေန. အထ စ ပန ဣဒါနိ ဘဏန္တိ, ဧဝံ သန္တေ ကိမတ္ထံ ဘဏန္တီတိ စိန္တာယံ အန္တောနိဒါနေ ‘‘ကိံ သံဃဿ ပုဗ္ဗကိစ္စ’’န္တိ ဝုတ္တပုစ္ဆာနုလောမေန ပုဗ္ဗကရဏာဒီနံ နိဋ္ဌဘာဝပုစ္ဆနတ္ထံ ဘဏန္တီတိ ဇာနိတဗ္ဗံ. ဝုတ္တဉှိ ‘‘ဧဝံ ဝုတ္တံ စတုဗ္ဗိဓံ ပုဗ္ဗကရဏံ ကတွာဝ ဥပေါသထော ကာတဗ္ဗော’’တိ (ဝိ. သင်္ဂ. အဋ္ဌ. ၁၇၇), တသ္မာ ပါဠိအဋ္ဌကထာနုလောမတော ဣမိနာ အနုက္ကမေန ကတေ သတိ ဓမ္မဇ္ဈေသကော ပညာယတိ, တဿ အဇ္ဈေသနာကာရော ပညာယတိ, ပါတိမောက္ခုဒ္ဒေသကော ပညာယတိ, တဿ ပုဗ္ဗကရဏာဒီနံ နိဋ္ဌဘာဝပုစ္ဆနံ ပညာယတိ, ဓမ္မဇ္ဈေသကဿ ဝိဿဇ္ဇနံ ပညာယတိ, တာနိ နိဋ္ဌာပေတွာ ပါတိမောက္ခုဒ္ဒေသကဿ ပါတိမောက္ခံ ဥဒ္ဒိသိတုံ ပဋိညာ ပညာယတိ, ဧဝံ ဣမေသံ ဂါထာဝါကျာနံ ဝစနေ ပယောဇနံ ပညာယတီတိ ကတွာ ပဏ္ဍိတေဟိ ဝိနယညူဟိ စိရပဋိစ္ဆန္နော အယံ ကထာမဂ္ဂေါ ပဋိပဇ္ဇိတဗ္ဗောတိ. ပဝါရဏာယပိ ဧသေဝ နယော.

But if this has indeed come from the introductory section, then why is it said by the Pātimokkha reciter in the preliminary part? True, yet it should be spoken so that it may be understood in accordance with that. For in the commentary, these verses are spoken only to indicate the status of being preliminary duties, such as sweeping, not as something to be recited at the start of the Pātimokkha. But now they are recited. In that case, for what purpose are they recited? Upon reflection, it should be understood that they are recited to inquire about the completion of the preliminary duties and so forth, in accordance with the question asked in the introductory section: 'What is the preliminary duty of the Sangha?' For it is said: 'Having performed the fourfold preliminary duty spoken of in this way, the Uposatha should be observed' (Vinayasaṅgaha-aṭṭhakathā 177). Therefore, when this sequence is followed in accordance with the Pāḷi and the commentary, the following become apparent: the one who requests the Dhamma and his manner of requesting; the Pātimokkha reciter and his inquiry about the completion of the preliminary duties; the reply of the one who requests the Dhamma; and, after completing those, the Pātimokkha reciter's declaration to recite the Pātimokkha. Thus, the purpose in the speaking of these verses and sentences becomes apparent, and therefore this long-concealed path of discourse should be followed by the wise who are experts in the Vinaya. This same method applies to the Pavāraṇā as well.

ပါဠိယဋ္ဌကထာဒီနဉှိ[Pg.404], အနုရူပံ ဣမံ နယံ;

ပုနပ္ပုနံ စိန္တယန္တု, ပဏ္ဍိတာ ဝိနယညုနော.

Let the wise, the experts in the Vinaya, reflect again and again upon this method, which is in accordance with the Pāḷi, the commentaries, and so forth.

ပုနပ္ပုနံ စိန္တယိတွာ, ယုတ္တံ စေ ဓာရယန္တု တံ;

နော စေ ယုတ္တံ ဆဍ္ဍယန္တု, သမ္မာသမ္ဗုဒ္ဓသာဝကာတိ.

Having reflected again and again, if it is fitting, let them uphold it; if it is not fitting, let them discard it—such are the disciples of the Perfectly Self-Enlightened One.

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha,

ဥပေါသထပဝါရဏာဝိနိစ္ဆယကထာလင်္ကာရော နာမ

Named the Ornament of the Discourse on the Ascertainment of the Uposatha and Pavāraṇā,

ပဉ္စဝီသတိမော ပရိစ္ဆေဒေါ.

The Twenty-fifth Chapter.

၂၆. ဝဿူပနာယိကဝိနိစ္ဆယကထာ

26. The Discourse on the Ascertainment of the Rains Residence

၁၇၉. ဧဝံ ဥပေါသထပဝါရဏာဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ဝဿူပနာယိကဝိနိစ္ဆယံ ကထေတုံ ‘‘ဝဿူပနာယိကာတိ ဧတ္ထ’’တျာဒိမာဟ. တတ္ထ ဝသနံ ဝဿံ. ကိံ တံ? ဝသနကိရိယာ ဘာဝတ္ထေ ဏျ-ပစ္စယဝသေန. ဥပနယနံ ဥပနယော. ကော သော? ဥပဂမနကိရိယာ, ဝဿဿ ဥပနယော ဝဿူပနယော, သော ဧတိဿာ ပညတ္တိယာ အတ္ထိ, တသ္မိံ ဝါ ဝိဇ္ဇတီတိ ဝဿူပနာယိကာ. ကာ သာ? ဝဿူပနာယိကပညတ္တိ. အထ ဝါ ဥပနယတိ ဧတာယာတိ ဥပနာယိကာ မဇ္ဈေ ဒီဃဝသေန. ဝဿဿ ဥပနာယိကာ ဝဿူပနာယိကာ, သာ ဧဝ ပုရေ ဘဝါ ပုရိမာ ဘဝတ္ထေ ဣမ-ပစ္စယဝသေန, သာ ဧဝ ပုရိမိကာ သကတ္ထေ က-ပစ္စယဝသေန, တသ္မိံ ပရေ ဣတ္ထိလိင်္ဂေ အ-ကာရဿ ဣ-ကာရာဒေသော. ပစ္ဆာ ဘဝါ ပစ္ဆိမာ, သာဝ ပစ္ဆိမိကာ.

179. Having thus explained the ascertainment of the Uposatha and Pavāraṇā, now, to explain the ascertainment of the Rains Residence, the author begins with 'As to vassūpanāyikā...'. Herein, vassaṃ is from vasanaṃ (dwelling). What is that? It is the act of dwelling, by way of the suffix ṇya in the sense of an abstract state. Upanayo is from upanayanaṃ (approaching). What is that? It is the act of going near. The approach (upanayo) of the rains (vassa) is vassūpanayo. Because this pertains to or is found in this rule (paññatti), it is called vassūpanāyikā. What is that? The rule concerning the Rains Residence. Alternatively, upanāyikā is from upanayati (one approaches), with a long vowel in the middle. The approach to the rains is vassūpanāyikā. That which occurs before (pure bhavā) is purimā (the earlier), by way of the suffix ima in the sense of 'occurring'. That same thing is purimikā, by way of the suffix ka in its own sense; when this follows, the vowel 'a' is substituted with 'i' in the feminine gender. That which occurs after (pacchā bhavā) is pacchimā (the later), and that same thing is pacchimikā.

အဿတိယာ ပန ဝဿံ န ဥပေတီတိ ‘‘ဣမသ္မိံ ဝိဟာရေ ဣမံ တေမာသံ ဝဿံ ဥပေမီ’’တိ ဝစီဘေဒံ ကတွာ န ဥပေတိ. ‘‘န, ဘိက္ခဝေ, အသေနာသနိကေန ဝဿံ ဥပဂန္တဗ္ဗံ, ယော ဥပဂစ္ဆေယျ, အာပတ္တိ ဒုက္ကဋဿာ’’တိ (မဟာဝ. ၂၀၄) ဝစီဘေဒံ ကတွာ ဝဿူပဂမနံ သန္ဓာယ ပဋိက္ခေပေါ, န အာလယကရဏဝသေန ဥပဂမနံ [Pg.405] သန္ဓာယာတိ ဝဒန္တိ. ပါဠိယံ ပန အဝိသေသေန ဝုတ္တတ္တာ အဋ္ဌကထာယဉ္စ ဒုတိယပါရာဇိကသံဝဏ္ဏနာယံ (ပါရာ. အဋ္ဌ. ၁.၈၄) ‘‘ဝဿံ ဥပဂစ္ဆန္တေန ဟိ နာလကပဋိပဒံ ပဋိပန္နေနပိ ပဉ္စန္နံ ဆဒနာနံ အညတရေန ဆန္နေယေဝ သဒွါရဗန္ဓေ သေနာသနေ ဥပဂန္တဗ္ဗံ, တသ္မာ ဝဿကာလေ သစေ သေနာသနံ လဘတိ, ဣစ္စေတံ ကုသလံ. နော စေ လဘတိ, ဟတ္ထကမ္မံ ပရိယေသိတွာပိ ကာတဗ္ဗံ. ဟတ္ထကမ္မံ အလဘန္တေန သာမမ္ပိ ကာတဗ္ဗံ, န တွေဝ အသေနာသနိကေန ဝဿံ ဥပဂန္တဗ္ဗ’’န္တိ (မဟာဝ. ၂၀၄) ဒဠှံ ကတွာ ဝုတ္တတ္တာ အသေနာသနိကဿ နာဝါဒိံ ဝိနာ အညတ္ထ အာလယမတ္တေန ဥပဂန္တုံ န ဝဋ္ဋတီတိ အမှာကံ ခန္တိ. နာဝါသတ္ထဝဇေသုယေဝ ဟိ ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, နာဝါယ ဝဿံ ဥပဂန္တု’’န္တိအာဒိနာ (မဟာဝ. ၂၀၃) သတိ, အသတိ ဝါ သေနာသနေ ဝဿူပဂမနဿ ဝိသုံ အနုညာတတ္တာ ‘‘န, ဘိက္ခဝေ, အသေနာသနိကေန ဝဿံ ဥပဂန္တဗ္ဗ’’န္တိ (မဟာဝ. ၂၀၄) အယံ ပဋိက္ခေပေါ. တတ္ထ န လဘတီတိ အသတိ သေနာသနေ အာလယဝသေနပိ နာဝါဒီသု ဥပဂမနံ ဝုတ္တံ. စတူသု ဟိ သေနာသနေသု ဝိဟာရသေနာသနံ ဣဓာဓိပ္ပေတံ, န ဣတရတ္တယံ.

However, for one without a dwelling, the rains residence is not undertaken; that is, one does not undertake it even by making the verbal declaration, 'I will undertake the rains residence in this monastery for these three months.' Some say that the prohibition, 'Bhikkhus, the rains residence is not to be undertaken by one without a dwelling. Whoever should undertake it, there is an offense of wrong-doing' (Mahāvagga 204), refers to undertaking the rains residence by making a verbal declaration, not to undertaking it by way of making a shelter. However, since it is stated without distinction in the Pāḷi, and since it is firmly stated in the commentary on the second Pārājika (Pārājika-aṭṭhakathā 1.84): 'For one undertaking the rains residence, even if one has undertaken the Nālaka practice, it must be undertaken in a dwelling with a door and frame, covered by one of the five kinds of roofing. Therefore, during the rains-season, if one obtains a dwelling, this is excellent. If one does not obtain one, one should seek out workers and have one made. If one cannot get workers, one should make it oneself. But one must not undertake the rains residence without a dwelling' (Mahāvagga 204); because this is firmly stated, our view is that for one without a dwelling, it is not permissible to undertake the rains residence elsewhere merely by making a shelter, except in a boat or the like. For it is only in the case of a boat, a caravan, or a cattle-pen that undertaking the rains residence is separately permitted, whether a dwelling is available or not, by the text beginning, 'I allow, bhikkhus, undertaking the rains residence on a boat' (Mahāvagga 203). This prohibition, 'Bhikkhus, the rains residence is not to be undertaken by one without a dwelling' (Mahāvagga 204), does not apply there. In that context, 'if one does not obtain one' means that when a dwelling is not available, undertaking the rains residence in a boat or the like by way of making a shelter is spoken of. For among the four kinds of dwellings, a dwelling in a monastery is intended here, not the other three.

ဋင်္ကိတမဉ္စာဒိဘေဒါ ကုဋီတိ ဧတ္ထ ဋင်္ကိတမဉ္စော နာမ ဒီဃေ မဉ္စပါဒေ မဇ္ဈေ ဝိဇ္ဈိတွာ အဋနိယော ပဝေသေတွာ ကတော မဉ္စော, တဿ ဣဒံ ဥပရိ, ဣဒံ ဟေဋ္ဌာတိ နတ္ထိ. ပရိဝတ္တေတွာ အတ္ထတောပိ တာဒိသောဝ ဟောတိ, တံ သုသာနေ ဒေဝဋ္ဌာနေ စ ဌပေန္တိ, စတုန္နံ ပါသာဏာနံ ဥပရိ ပါသာဏံ အတ္ထရိတွာ ကတံ ဂေဟမ္ပိ ‘‘ဋင်္ကိတမဉ္စော’’တိ ဝုစ္စတိ.

Here, regarding a hut of the type called a ṭaṅkitamañca and so forth: a ṭaṅkitamañca is a bed made by piercing long bed-legs in the middle and inserting rails. For it, there is no 'this is the top' or 'this is the bottom'. Even when turned over for use, it is just the same. They place it in charnel grounds and at shrines. A structure made by spreading a stone slab on top of four stones is also called a ṭaṅkitamañca.

‘‘ဣဓ ဝဿံ ဥပေမီ’’တိ တိက္ခတ္တုံ ဝတ္တဗ္ဗန္တိ သတ္ထဿ အဝိဟာရတ္တာ ‘‘ဣမသ္မိံ ဝိဟာရေ’’တိ အဝတွာ ‘‘ဣဓ ဝဿံ ဥပေမီ’’တိ ဧတ္တကမေဝ ဝတ္တဗ္ဗံ. သတ္ထေ ပန ဝဿံ ဥပဂန္တုံ န ဝဋ္ဋတီတိ ကုဋိကာဒီနံ အဘာဝေန ‘‘ဣဓ ဝဿံ ဥပေမီ’’တိ ဝစီဘေဒံ ကတွာ ဥပဂန္တုံ န ဝဋ္ဋတိ, အာလယကရဏမတ္တေနေဝ ဝဋ္ဋတီတိ အဓိပ္ပာယော. ဝိပ္ပကိရတီတိ ဝိသုံ ဝိသုံ ဂစ္ဆတိ. တီသု [Pg.406] ဌာနေသု နတ္ထိ ဝဿစ္ဆေဒေ အာပတ္တီတိ တေဟိ သဒ္ဓိံ ဂစ္ဆန္တဿေဝ နတ္ထိ အာပတ္တိ, တေဟိ ဝိယုဇ္ဇိတွာ ဂမနေ ပန အာပတ္တိယေဝ, ပဝါရေတုဉ္စ န လဘတိ.

The phrase 'I undertake the rains residence here' should be spoken three times. Because a caravan is not a monastery, one should not say 'in this monastery,' but should say only, 'I undertake the rains residence here.' However, in a caravan, it is not permissible to undertake the rains residence by making the verbal declaration, 'I undertake the rains residence here,' due to the absence of huts and so forth. The intention is that it is permissible only by the mere act of making a shelter. Vippakirati means 'it scatters'; that is, they go separately. 'There is no offense of breaking the rains residence in the three situations' means that there is no offense only for one who goes together with them. But if one goes after separating from them, there is indeed an offense, and one does not get to perform the Pavāraṇā.

ပဝိသနဒွါရံ ယောဇေတွာတိ သကဝါဋဗဒ္ဓမေဝ ယောဇေတွာ. ပုရိမိကာယ…ပေ… န ပက္ကမိတဗ္ဗာတိ ဣမိနာ အာသာဠှီပုဏ္ဏမာယ အနန္တရေ ပါဋိပဒဒိဝသေ ပုရိမဝဿံ ဥပဂန္တွာ ဝဿာနဥတုနော စတူသု မာသေသု သဗ္ဗပစ္ဆိမမာသံ ဌပေတွာ ပုရိမံ တေမာသံ ဝသိတဗ္ဗံ. သာဝဏပုဏ္ဏမိယာ အနန္တရေ ပါဋိပဒဒိဝသေ ပစ္ဆိမဝဿံ ဥပဂန္တွာ သဗ္ဗပဌမမာသံ ဌပေတွာ ပစ္ဆိမံ တေမာသံ ဝသိတဗ္ဗံ. ဧဝံ အဝသိတွာ ပုရိမိကာယ ဝဿံ ဥပဂတေန ဘိက္ခုနာ မဟာပဝါရဏာယ အန္တော အရုဏံ အနုဋ္ဌာပေတွာ ပစ္ဆိမိကာယ ဥပဂတေန စာတုမာသိနိပဝါရဏာယ အန္တော အရုဏံ အနုဋ္ဌာပေတွာ အန္တရာ စာရိကံ ပက္ကမေယျ, ဥပစာရသီမာတိက္ကမေယေဝ တဿ ဘိက္ခုနော ဒုက္ကဋာပတ္တိ ဟောတီတိ ဒဿေတိ. ဣမမတ္ထံ ပါဠိယာ သမတ္ထေတုံ ‘‘န ဘိက္ခဝေ…ပေ… ဝစနတော’’တိ ဝုတ္တံ. ယဒိ ဧဝံ ဝဿံ ဥပဂန္တွာ သတိ ကရဏီယေ ပက္ကမန္တဿ သဗ္ဗထာပိ အာပတ္တိယေဝ သိယာတိ စောဒနံ သန္ဓာယာဟ ‘‘ဝဿံ ဥပဂန္တွာ ပနာ’’တိအာဒိ. ဧဝံ သန္တေ တဒဟေဝ သတ္တာဟကရဏီယေန ပက္ကမန္တဿေဝ အနာပတ္တိ သိယာ, န ဒွီဟတီဟံ ဝသိတွာ ပက္ကမန္တဿာတိ အာဟ ‘‘ကော ပန ဝါဒေါ’’တိအာဒိ.

“Fixing the entrance door” means securing it with its own bolt. Regarding the earlier rains... one should not depart. By this, it is meant that having entered the earlier rains on the day after the full moon of Āsāḷhī, one must reside for the first three months, excluding the last month of the four-month rains-residence period. Having entered the later rains on the day after the full moon of Sāvaṇa, one must reside for the last three months, excluding the first month. Thus, it shows that if a monk, having entered the earlier rains, departs on a journey without having performed the Mahāpavāraṇā before dawn, or if one, having entered the later rains, departs without having performed the Cātumāsinī Pavāraṇā before dawn, and crosses the boundary of proximity, that monk incurs an offense of wrongdoing. To support this meaning with the Pāḷi, it is said, “Monks, it is not... and so on.” If that is so, considering the objection that after entering the rains, if one departs for some business, there would always be an offense, he says, “But having entered the rains...” and so on. In that case, there would be no offense only for one departing on that very day for a seven-day necessity, not for one departing after staying for two or three days. Regarding this, he says, “What then is there to say?” and so on.

၁၈၀. ဣဒါနိ သတ္တာဟကရဏီယလက္ခဏံ ဝိတ္ထာရတော ဒဿေတုံ ‘‘အနုဇာနာမိ ဘိက္ခဝေ’’တိအာဒိမာဟ. တတ္ထ ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, သတ္တန္နံ သတ္တာဟကရဏီယေန ပဟိတေ ဂန္တုံ, န တွေဝ အပ္ပဟိတေ, ဘိက္ခုဿ ဘိက္ခုနိယာ သိက္ခမာနာယ သာမဏေရဿ သာမဏေရိယာ ဥပါသကဿ ဥပါသိကာယာ’’တိ (မဟာဝ. ၁၈၇) ဧကံ, ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, သတ္တန္နံ သတ္တာဟကရဏီယေန အပ္ပဟိတေပိ ဂန္တုံ, ပဂေဝ ပဟိတေ, ဘိက္ခုဿ ဘိက္ခုနိယာ [Pg.407] သိက္ခမာနာယ သာမဏေရဿ သာမဏေရိယာ မာတုယာ စ ပိတုဿ စာ’’တိ (မဟာဝ. ၁၉၈) ဧကံ, ‘‘သစေ ပန ဘိက္ခုနော ဘာတာ ဝါ အညော ဝါ ဉာတကော ဂိလာနော ဟောတီ’’တိ ဧကံ, ‘‘ဧကသ္မိံ ဝိဟာရေ ဘိက္ခူဟိ သဒ္ဓိံ ဝသန္တော ဘိက္ခုဘတ္တိကော’’တိ ဧကံ, ‘‘သစေ ဘိက္ခုဿ…ပေ… အနဘိရတိ ဝါ ကုက္ကုစ္စံ ဝါ ဒိဋ္ဌိဂတံ ဝါ ဥပ္ပန္နံ ဟောတီ’’တိ ဧကံ, ‘‘ကောစိ ဘိက္ခု ဂရုဓမ္မံ အဇ္ဈာပန္နော ဟောတိ ပရိဝါသာရဟော’’တိ ဧကံ, ‘‘ဘိက္ခုနိယာပိ မာနတ္တာရဟာယာ’’တိ ဧကံ, ‘‘သာမဏေရော ဥပသမ္ပဇ္ဇိတုကာမော…ပေ… သိက္ခမာနာ ဝါ…ပေ… သာမဏေရီ ဝါ’’တိ ဧကံ, ‘‘ဘိက္ခုဿ ဘိက္ခုနိယာ ဝါ သံဃော ကမ္မံ ကတ္တုကာမော တဇ္ဇနီယံ ဝါ’’တိ ဧကံ, ‘‘သစေပိ ကတံယေဝ ဟောတိ ကမ္မ’’န္တိ ဧကံ, ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, သံဃကရဏီယေန ဂန္တု’’န္တိ (မဟာဝ. ၁၉၉) ဧကန္တိ ဧကာဒသ ဌာနာနိ ဟောန္တိ. တတ္ထ ပဌမတတိယစတုတ္ထဝသေန တီသု ဌာနေသု ပဟိတေ ဧဝ ဂန္တဗ္ဗံ, နော အပ္ပဟိတေ. သေသေသု အဋ္ဌသု အပ္ပဟိတေပိ ဂန္တဗ္ဗံ, ပဂေဝ ပဟိတေ. ဝုတ္တဉှိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၉၉) ‘‘ဂန္တဗ္ဗန္တိ သံဃကရဏီယေန အပ္ပဟိတေပိ ဂန္တဗ္ဗ’’န္တိ. ဧတ္ထ စ အနုပါသကေဟိပိ သာသနဘာဝံ ဉာတုကာမေဟိ ပဟိတေ တေသံ ပသာဒဝဍ္ဎိသမ္ပတ္တေဟိပိ သတ္တာဟကရဏီယေန ဂန္တုံ ဝဋ္ဋတီတိ ဂဟေတဗ္ဗံ. ဘိက္ခုဘတ္တိကောတိ ဘိက္ခုနိဿိတကော. သော ပန ယသ္မာ ဘိက္ခူဟိ သဒ္ဓိံ ဝသတိ, တသ္မာ ဝုတ္တံ ‘‘ဘိက္ခူဟိ သဒ္ဓိံ ဝသန္တော’’တိ.

180. Now, to explain in detail the characteristics of the seven-day business, it begins with, “I allow, monks.” Herein: “I allow, monks, for a monk, a nun, a female probationer, a male novice, a female novice, a male lay follower, and a female lay follower to go, when sent for a seven-day business, but not when not sent” (Mahāvagga 187) is one instance. “I allow, monks, for a monk, a nun, a female probationer, a male novice, a female novice, one’s mother and father to go, even when not sent for a seven-day business, and all the more so when sent” (Mahāvagga 198) is another. “If a monk’s brother or another relative is sick” is another. “A monk living in the same monastery with other monks and being supported by the monks with food” is another. “If a monk... discontent, remorse, or a wrong view arises” is another. “If a monk has committed a serious offense and is liable to parivāsa” is another. “Or if a nun is deserving of mānatta” is another. “A novice wishing to receive higher ordination... or a female probationer... or a female novice” is another. “If the Saṅgha wishes to perform an act against a monk or a nun, such as a tajjanīya-kamma” is another. “Even if the act has already been performed” is another. “I allow, monks, to go for Saṅgha business” (Mahāvagga 199) is another—thus, there are eleven cases. Herein, in the first, third, and fourth cases, one should go only when sent, not when not sent. In the remaining eight cases, one may go even when not sent, and all the more so when sent. As stated in the Vimativinodanī (Vimativinodanī Ṭīkā, Mahāvagga 2.199): “It is permissible to go even when not sent for Saṅgha business.” Moreover, it should be understood that it is permissible to go for a seven-day business when sent by non-lay followers who wish to know the nature of the Dispensation, or by those who have attained an increase of faith. “Bhikkhubhattiko” means one dependent on monks. Since he lives together with monks, it is said, “living together with monks.”

၁၈၁. အပိစေတ္ထာတိ အပိစ ဧတ္ထာတိ ဆေဒေါ, ဧတ္ထ ဧတသ္မိံ သတ္တာဟကရဏီယဝိနိစ္ဆယေ အပိစ အပရော အယံ ဤဒိသော ပါဠိမုတ္တကနယော ဝဿူပနာယိကက္ခန္ဓကပါဠိတော မုတ္တော နယော ဝေဒိတဗ္ဗောတိ ယောဇနာ. သမန္တပါသာဒိကာယံ (မဟာဝ. အဋ္ဌ. ၁၉၉) ပန ‘‘ပါဠိမုတ္တကရတ္တိစ္ဆေဒဝိနိစ္ဆယော’’တိ ဒိဿတိ. တထာ [Pg.408] ဟိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၉၉) ‘‘ရတ္တိစ္ဆေဒဝိနိစ္ဆယောတိ သတ္တာဟကရဏီယေန ဂန္တွာ ဗဟိဒ္ဓါ အရုဏုဋ္ဌာပနသင်္ခါတဿ ရတ္တိစ္ဆေဒဿ ဝိနိစ္ဆယော’’တိ. သာရတ္ထဒီပနိယမ္ပိ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၉၉) ‘‘သတ္တာဟကရဏီယေန ဂန္တွာ ဗဟိဒ္ဓါ အရုဏုဋ္ဌာပနံ ရတ္တိစ္ဆေဒေါ’’တိ. အနိမန္တိတေန ဂန္တုံ န ဝဋ္ဋတီတိ ဧတ္ထ အနိမန္တိတတ္တာ သတ္တာဟကိစ္စံ အဓိဋ္ဌဟိတွာ ဂစ္ဆန္တဿပိ ဝဿစ္ဆေဒေါ စေဝ ဒုက္ကဋဉ္စ ဟောတီတိ ဝေဒိတဗ္ဗံ. ယထာဝုတ္တဉှိ ရတ္တိစ္ဆေဒကာရဏံ ဝိနာ တိရောဝိဟာရေ ဝသိတွာ အာဂမိဿာမီတိ ဂစ္ဆတော ဝဿစ္ဆေဒံ ဝဒန္တိ. ဂန္တုံ ဝဋ္ဋတီတိ အန္တောဥပစာရသီမာယံ ဌိတေနေဝ သတ္တာဟကရဏီယနိမိတ္တံ သလ္လက္ခေတွာ ဣမိနာ နိမိတ္တေန ဂန္တွာ ‘‘သတ္တာဟဗ္ဘန္တရေ အာဂစ္ဆိဿာမီ’’တိ အာဘောဂံ ကတွာ ဂန္တုံ ဝဋ္ဋတိ. ပုရိမက္ခဏေ အာဘောဂံ ကတွာ ဂမနက္ခဏေ ဝိသရိတွာ ဂတေပိ ဒေါသော နတ္ထိ, ‘‘သကရဏီယော ပက္ကမတီ’’တိ (မဟာဝ. ၂၀၇) ဝုတ္တတ္တာ သဗ္ဗထာ အာဘောဂံ အကတွာ ဂတဿ ဝဿစ္ဆေဒေါတိ ဝဒန္တိ. ယော ပန သတ္တာဟကရဏီယနိမိတ္တာဘာဝေပိ ‘‘သတ္တာဟဗ္ဘန္တရေ အာဂမိဿာမီ’’တိ အာဘောဂံ ကတွာ ဂန္တွာ သတ္တာဟဗ္ဘန္တရေ အာဂစ္ဆတိ, တဿ အာပတ္တိယေဝ, ဝဿစ္ဆေဒေါ နတ္ထိ သတ္တာဟဿ သန္နိဝတ္တတ္တာတိ ဝဒန္တိ, ဝီမံသိတွာ ဂဟေတဗ္ဗံ.

181. “Apicetthāti” is a word division of “apica ettha.” Here, in this decision concerning the seven-day business, another such non-canonical method, released from the Pāḷi of the Vassūpanāyikakkhandhaka, should be understood. In the Samantapāsādikā, however, it is seen as “the decision concerning the breaking of the night that is outside the Pāḷi.” Indeed, the Vimativinodanī states: “The decision concerning the breaking of the night means the decision regarding the breaking of the night, which is termed ‘establishing the dawn outside’ after going out for a seven-day business.” Similarly, the Sāratthadīpanī says: “After going out for a seven-day business, establishing the dawn outside is the breaking of the night.” Regarding the rule “it is not permissible to go uninvited,” it should be understood here that because of being uninvited, even for one who goes having determined a seven-day task, there is both a breaking of the rains-residence and a wrongdoing. For, without a stated reason for breaking the night, if one goes thinking, “I will stay in a neighboring monastery and return,” they say it is a breaking of the rains-residence. “It is permissible to go” means that while staying within the boundary of the monastery, one considers the reason for the seven-day business and, having noted this reason, it is permissible to go after making the determination, “I will return within seven days.” If one forgets at the moment of going after having made the determination earlier, there is no fault, because it is said, “He departs with a valid reason.” But if one goes entirely without making any determination, they say it is a breaking of the rains-residence. However, if someone goes even without a reason for the seven-day business but with the determination, “I will return within seven days,” and returns within seven days, they say there is only an offense, not a breaking of the rains-residence, because he has returned within the seven-day period. This should be carefully considered and understood.

ဘဏ္ဍကန္တိ စီဝရဘဏ္ဍံ. ပဟိဏန္တီတိ စီဝရဓောဝနာဒိကမ္မေန ပဟိဏန္တိ. သမ္ပာပုဏိတုံ န သက္ကောတိ, ဝဋ္ဋတီတိ ဧတ္ထ ‘‘အဇ္ဇေဝ အာဂမိဿာမီ’’တိ သာမန္တဝိဟာရံ ဂန္တွာ ပုန အာဂစ္ဆန္တဿ အန္တရာမဂ္ဂေ သစေ အရုဏုဂ္ဂမနံ ဟောတိ, ဝဿစ္ဆေဒေါပိ န ဟောတိ, ရတ္တိစ္ဆေဒဒုက္ကဋဉ္စ နတ္ထီတိ ဝဒန္တိ, တဒဟေဝ အာဂမနေ သဥဿာဟတ္တာ ဝဿစ္ဆေဒေါ ဝါ အာပတ္တိ ဝါ န ဟောတီတိ အဓိပ္ပာယော. အာစရိယံ ပဿိဿာမီတိ ပန ဂန္တုံ လဘတီတိ ‘‘အဂိလာနမ္ပိ အာစရိယံ, ဥပဇ္ဈာယံ ဝါ ပဿိဿာမီ’’တိ သတ္တာဟကရဏီယေန ဂန္တုံ လဘတိ, နိဿယာစရိယံ ဓမ္မာစရိယဉ္စ, ပဂေဝ [Pg.409] ဥပသမ္ပဒါစရိယဥပဇ္ဈာယေ. သစေ နံ အာစရိယော ‘‘အဇ္ဇ မာ ဂစ္ဆာ’’တိ ဝဒတိ, ဝဋ္ဋတီတိ ဧဝံ သတ္တာဟကရဏီယေန အာဂတာနံ အန္တောသတ္တာဟေယေဝ ပုန အာဂစ္ဆန္တံ သစေ အာစရိယော, ဥပဇ္ဈာယော ဝါ ‘‘အဇ္ဇ မာ ဂစ္ဆာ’’တိ ဝဒတိ, ဝဋ္ဋတိ, သတ္တာဟာတိက္ကမေပိ အနာပတ္တီတိ အဓိပ္ပာယော. ဝဿစ္ဆေဒေါ ပန ဟောတိယေဝါတိ ဒဋ္ဌဗ္ဗံ သတ္တာဟဿ ဗဟိဒ္ဓါ ဝီတိနာမိတတ္တာ.

“Bhaṇḍaka” means a bundle of robes. “Pahiṇanti” means they send for the work of washing robes and so forth. Regarding “If one is unable to arrive, it is allowable”: here, if one goes to a neighboring monastery intending, “I will return today,” and while returning, dawn arises on the way, they say there is no breaking of the rains-residence, nor is there an offense of breaking the night. The meaning is that because of the effort to return on the same day, there is no breaking of the rains-residence or any offense. Moreover, one is permitted to go to see the teacher—thus, one is permitted to go for a seven-day business to see one’s teacher or preceptor even if they are not ill, which includes the dependence teacher and the Dhamma teacher, and all the more so the ordination teacher and preceptor. Regarding “If the teacher says, ‘Do not go today,’ it is allowed”: thus, for one who has come for a seven-day business and is returning within the seven days, if his teacher or preceptor says, “Do not go today,” it is allowed. The meaning is that even if the seven-day period is exceeded, there is no offense. However, it should be understood that the rains-residence is indeed broken, because the seven-day period was spent outside.

သစေ ဒူရံ ဂတော သတ္တာဟဝါရေန အရုဏော ဥဋ္ဌာပေတဗ္ဗောတိ ဣမိနာ ဝဿစ္ဆေဒကာရဏေ သတိ သတ္တာဟကရဏီယေန ဂန္တုမ္ပိ ဝဋ္ဋတီတိ ဒီပေတိ. ဧတ္ထ ဆ ဒိဝသာနိ ဗဟိဒ္ဓါ ဝီတိနာမေတွာ သတ္တမေ ဒိဝသေ ပုရာရုဏာ ဧဝ အန္တောဥပစာရသီမာယံ ပဝိသိတွာ အရုဏံ ဥဋ္ဌာပေတွာ ပုနဒိဝသေ သတ္တာဟံ အဓိဋ္ဌာယ ဂန္တဗ္ဗန္တိ အဓိပ္ပာယော. ကေစိ ပန ‘‘သတ္တမေ ဒိဝသေ အာဂန္တွာ အရုဏံ အနုဋ္ဌာပေတွာ တဒဟေဝ ဒိဝသဘာဂေပိ ဂန္တုံ ဝဋ္ဋတီ’’တိ ဝဒန္တိ, တံ န ဂဟေတဗ္ဗံ ‘‘အရုဏော ဥဋ္ဌာပေတဗ္ဗော’’တိ ဝုတ္တတ္တာ. သတ္တမေ ဒိဝသေ တတ္ထ အရုဏုဋ္ဌာပနမေဝ ဟိ သန္ဓာယ ပါဠိယံ (မဟာဝ. ၁၉၉) ‘‘သတ္တာဟံ သန္နိဝတ္တော ကာတဗ္ဗော’’တိ ဝုတ္တံ. အရုဏံ အနုဋ္ဌာပေတွာ ဂစ္ဆန္တော စ အန္တော အပ္ပဝိသိတွာ ဗဟိဒ္ဓါဝ သတ္တာဟံ ဝီတိနာမေန္တော စ သမုစ္ဆိန္နဝဿော ဧဝ ဘဝိဿတိ အရုဏဿ ဗဟိ ဧဝ ဥဋ္ဌာပိတတ္တာ. ဣတရထာ ‘‘အရုဏော ဥဋ္ဌာပေတဗ္ဗော’’တိ ဝစနံ နိရတ္ထကံ သိယာ. ‘‘သတ္တာဟဝါရေန အန္တောဝိဟာရေ ပဝိသိတွာ အရုဏံ အနုဋ္ဌာပေတွာ ဂန္တဗ္ဗ’’န္တိ ဝတ္တဗ္ဗတော အညေသု စ ဌာနေသု အရုဏုဋ္ဌာပနမေဝ ဝုစ္စတိ. ဝက္ခတိ ဟိ စီဝရက္ခန္ဓကေ (မဟာဝ. အဋ္ဌ. ၃၆၄) ‘‘ဧကသ္မိံ ဝိဟာရေ ဝသန္တော ဣတရသ္မိံ သတ္တာဟဝါရေန အရုဏမေဝ ဥဋ္ဌာပေတီ’’တိ.

If one has gone far away, by the statement 'the dawn must be made to arise within a seven-day period,' it is shown that even when there is a reason for breaking the rains-residence, it is permissible to go on a seven-day undertaking. Here, the meaning is that after spending six days outside, on the seventh day, one must enter the inner boundary before dawn, make the dawn arise, and then, having undertaken a seven-day period on the following day, one may depart. However, some say, 'On the seventh day, one may return and, without making the dawn arise, depart again during the daytime on that very day.' This should not be accepted, because it is stated, 'the dawn must be made to arise.' Indeed, it is with reference to making the dawn arise there on the seventh day that it is said in the Pāḷi (Mahāvagga 199), 'A return must be made within seven days.' One who departs without making the dawn arise, or who spends the seven days outside without entering within, will have his rains-residence cut off, because the dawn was made to arise outside. Otherwise, the statement 'the dawn must be made to arise' would be meaningless. For it would have to be said, 'One should enter the monastery within the seven-day period and depart without making the dawn arise,' and in other places, only the making of the dawn arise is mentioned. For it will be stated in the Cīvarakkhandhaka (Mahāvagga Aṭṭhakathā 364): 'While dwelling in one monastery, within a seven-day period, one makes only the dawn arise in the other.'

အထာပိ [Pg.410] ယံ တေ ဝဒေယျုံ ‘‘သတ္တမေ ဒိဝသေ ယဒါ ကဒါစိ ပဝိဋ္ဌေန တံဒိဝသနိဿိတော အတီတာရုဏော ဥဋ္ဌာပိတော နာမ ဟောတီတိ ဣမမတ္ထံ သန္ဓာယ အဋ္ဌကထာယံ ဝုတ္တ’’န္တိ, တံ သဒ္ဒဂတိယာပိ န သမေတိ. န ဟိ ဥဋ္ဌိတေ အရုဏေ ပစ္ဆာ ပဝိဋ္ဌော တဿ ပယောဇကော ဥဋ္ဌာပကော ဘဝိတုမရဟတိ. ယဒိ ဘဝေယျ, ‘‘ဝဿံ ဥပဂန္တွာ ပန အရုဏံ အနုဋ္ဌာပေတွာ တဒဟေဝ သတ္တာဟကရဏီယေန ပက္ကမန္တဿာ’’ပီတိ (မဟာဝ. အဋ္ဌ. ၂၀၇) ဧတ္ထ ‘‘အရုဏံ အနုဋ္ဌာပေတွာ’’တိ ဝစနံ ဝိရုဇ္ဈေယျ. တေနပိ တံဒိဝသနိဿိတဿ အရုဏဿ ဥဋ္ဌာပိတတ္တာ အာရညကဿပိ ဘိက္ခုနော သာယနှသမယေ အင်္ဂယုတ္တံ အရညံ ဂန္တွာ တဒါ ဧဝ နိဝတ္တန္တဿ အရုဏော ဥဋ္ဌာပိတော ဓုတင်္ဂဉ္စ ဝိသောဓိတံ သိယာ, န စေတံ ယုတ္တံ အရုဏုဂ္ဂမနကာလေ ဧဝ အရုဏုဋ္ဌာပနဿ ဝုတ္တတ္တာ. ဝုတ္တဉှိ ‘‘ကာလဿေဝ ပန နိက္ခမိတွာ အင်္ဂယုတ္တေ ဌာနေ အရုဏံ ဥဋ္ဌာပေတဗ္ဗံ. သစေ အရုဏုဋ္ဌာနဝေလာယံ တေသံ အာဗာဓော ဝဍ္ဎတိ, တေသံ ဧဝ ကိစ္စံ ကာတဗ္ဗံ, န ဓုတင်္ဂဝိသုဒ္ဓိကေန ဘဝိတဗ္ဗ’’န္တိ (ဝိသုဒ္ဓိ. ၁.၃၁). တထာ ပါရိဝါသိကာဒီနမ္ပိ အရုဏံ အနုဋ္ဌာပေတွာ ဝတ္တံ နိက္ခိပန္တာနံ ရတ္တိစ္ဆေဒေါ ဝုတ္တော. ‘‘ဥဂ္ဂတေ အရုဏေ နိက္ခိပိတဗ္ဗ’’န္တိ (စူဠဝ. အဋ္ဌ. ၉၇) ဟိ ဝုတ္တံ. သဟသေယျသိက္ခာပဒေပိ အနုပသမ္ပန္နေဟိ သဟ နိဝုတ္ထဘာဝပရိမောစနတ္ထံ ‘‘ပုရာရုဏာ နိက္ခမိတွာ’’တိအာဒိ (ပါစိ. ၅၄) ဝုတ္တံ. ဧဝံ စီဝရဝိပ္ပဝါသာဒီသု စ သဗ္ဗတ္ထ ရတ္တိပရိယောသာနေ အာဂါမိအရုဏဝသေနေဝ အရုဏုဋ္ဌာနံ ဒဿိတံ, န အတီတာရုဏဝသေန, တသ္မာ ဝုတ္တနယေနေဝေတ္ထ အရုဏုဋ္ဌာပနံ ဝေဒိတဗ္ဗံ အညထာ ဝဿစ္ဆေဒတ္တာ.

Moreover, should they say, 'When one has entered at any time on the seventh day, the past dawn dependent on that day is said to have been made to arise—this is the meaning referred to in the commentary,' this does not accord with sound reasoning. For when the dawn has already arisen, one who enters afterward cannot be its agent or the one who makes it arise. If it were so, the phrase 'without making the dawn arise' in the statement, 'of one who, having undertaken the rains-residence, departs on that very day for a seven-day undertaking without making the dawn arise' (Mahāvagga Aṭṭhakathā 207), would be contradicted. For the dawn dependent on that day would have been made to arise even by him. And for a forest-dwelling monk who goes to a suitable forest in the evening and returns at that very time, the dawn would have been made to arise and his ascetic practice purified. But this is not proper, because the making of the dawn arise is stated to occur at the very time of the dawn's appearance. For it is said: 'Having gone out at the proper time, the dawn should be made to arise in a suitable place. If their illness worsens at the time of making the dawn arise, their own duty should be done; one should not be concerned with the purification of the ascetic practice' (Visuddhimagga 1.31). Similarly, for those undergoing probation and so on, a break in the nights is declared if they abandon their duties without making the dawn arise. For it is said: 'It should be abandoned when the dawn has arisen' (Cūḷavagga Aṭṭhakathā 97). Even in the training rule on sleeping together, to be free from the state of having dwelt with an unordained person, it is said: 'Having departed before dawn...' (Pācittiya 54). Thus, in cases of being away from one's robe and so on, everywhere the making of the dawn arise is shown to be in relation to the coming dawn at the end of the night, not in relation to the past dawn. Therefore, the making of the dawn arise should be understood here in the manner stated; otherwise, it is a breaking of the rains-residence.

ယံ ပန ဝဿံ ဥပဂတဿ တဒဟေဝ အရုဏံ အနုဋ္ဌာပေတွာ သကရဏီယဿ ပက္ကမနဝစနံ, တံ ဝဿံ ဥပဂတကာလတော ပဋ္ဌာယ ယဒါ ကဒါစိ နိမိတ္တေ သတိ ဂမနဿ အနုညာတတ္တာ ယုတ္တံ, န ပန သတ္တာဟဝါရေန ဂတဿ အရုဏံ အနုဋ္ဌာပေတွာ တဒဟေဝဂမနံ [Pg.411] ‘‘အရုဏော ဥဋ္ဌာပေတဗ္ဗော’’တိ ဝုတ္တတ္တာ. ယထာ ဝါ ‘‘သတ္တာဟာနာဂတာယ ပဝါရဏာယ သကရဏီယော ပက္ကမတိ, အာဂစ္ဆေယျ ဝါ သော, ဘိက္ခဝေ, ဘိက္ခု တံ အာဝါသံ န ဝါ အာဂစ္ဆေယျာ’’တိအာဒိနာ (မဟာဝ. ၂၀၇) ပစ္ဆိမသတ္တာဟေ အနာဂမနေ အနုညာတေပိ အညသတ္တာဟေသု တံ န ဝဋ္ဋတိ. ဧဝံ ပဌမသတ္တာဟေ အရုဏံ အနုဋ္ဌာပေတွာ ဂမနေ အနုညာတေပိ တတော ပရေသု သတ္တာဟေသု အာဂတဿ အရုဏံ အနုဋ္ဌာပေတွာ ဂမနံ န ဝဋ္ဋတိ ဧဝါတိ နိဋ္ဌမေတ္ထ ဂန္တဗ္ဗံ.

However, the statement about the departure of one with an undertaking on the very day he has entered the rains-residence, without making the dawn arise, is proper, because departure is permitted whenever an occasion arises, starting from the time of entering the rains-residence. But for one who has returned from a seven-day journey, to depart again on that same day without making the dawn arise is not proper, because it is stated, 'The dawn must be made to arise.' Just as, although non-return is permitted in the final seven-day period, as stated in 'A monk with an undertaking departs when the Pavāraṇā is seven days away; that monk, O bhikkhus, may or may not return to that residence...' (Mahāvagga 207), this is not permissible in other seven-day periods. Similarly, although departure without making the dawn arise is permitted on the initial occasion, for one who has returned after subsequent seven-day periods, departure without making the dawn arise is not permissible. Thus should this conclusion be reached.

သစေ ပဝါရိတကာလေ ဝဿာဝါသိကံ ဒေန္တီတိအာဒိနာ ဝဿာဝါသိကစီဝရမ္ပိ ကထိနစီဝရံ ဝိယ ဝဿံဝုတ္ထဝိဟာရပဋိဗဒ္ဓန္တိ ဝိညာယတိ. ‘‘ယဒိ သတ္တာဟဝါရေန အရုဏံ ဥဋ္ဌာပယိံသု, ဂဟေတဗ္ဗ’’န္တိ ပန ဝုတ္တတ္တာ သတ္တာဟကရဏီယေန ဂန္တွာ သတ္တာဟဗ္ဘန္တရေ အာဂတာ လဘန္တိ. ကထိနာနိသံသစီဝရံ ပန သံဃံ အနာပုစ္ဆာ တေ န လဘန္တိ. ဝက္ခတိ ဟိ ‘‘သတ္တာဟကရဏီယေန ဂတာပိ ဘာဇနီယဘဏ္ဍံ လဘန္တူတိ ဝါ ဧဝရူပံ အဓမ္မိကဝတ္တံ န ကာတဗ္ဗ’’န္တိ (ဝိ. သင်္ဂ. အဋ္ဌ. ၁၈၂). ဣဓ အာဟဋန္တိ ဝိဟာရတော ဗဟိ အာဂတဋ္ဌာနေ အာနီတံ.

By the phrase, 'If, at the time of Pavāraṇā, they give a rains-residence robe...,' it is understood that the rains-residence robe, like the Kathina robe, is connected to the monastery where the rains were spent. However, because it is said, 'If they made the dawn arise within a seven-day period, it should be taken,' those who go on a seven-day undertaking and return within seven days do receive it. But they do not receive a Kathina-privilege robe without asking the Sangha. For it will be stated: 'Even though they went on a seven-day undertaking, an unrighteous practice such as, "Let them receive shareable goods," should not be performed' (Vinayasaṅgaha Aṭṭhakathā 182). Here, 'brought' means brought to the place one has come to outside the monastery.

ဝါဠေဟိ ဥဗ္ဗာဠှာ ဟောန္တိ, ဂဏှန္တိပိ ပရိပါတေန္တိပီတိ ဧတ္ထ ဂဏှန္တီတိ ဂဟေတွာ ခါဒန္တိ. ပရိပါတေန္တီတိ ပလာပေန္တိ, အနုဗန္ဓန္တီတိ အတ္ထော. ဣမေသု ‘‘ဂါဠေဟိ ဥဗ္ဗာဠှာ ဟောန္တီ’’တိအာဒီသု သံဃဘေဒပရိယန္တေသု ဝတ္ထူသု ကေဝလံ အနာပတ္တိ ဟောတိ, ပဝါရေတုံ ပန န လဘတီတိ ဒဋ္ဌဗ္ဗံ. သစေ ပနာတိအာဒီသု ယသ္မာ နာနာသီမာယံ ဒွီသု အာဝါသေသု ဝဿံ ဥပဂစ္ဆန္တဿ ‘‘ဒုတိယေ ဝသိဿာမီ’’တိ ဥပစာရတော နိက္ခန္တမတ္တေ ပဌမော သေနာသနဂ္ဂါဟော ပဋိပ္ပဿမ္ဘတိ, တသ္မာ ပါဠိယံ (မဟာဝ. ၂၀၇) ‘‘တဿ, ဘိက္ခဝေ, ဘိက္ခုနော ပုရိမိကာ စ န ပညာယတီ’’တိ ပဌမံ သေနာသနဂ္ဂါဟံ သန္ဓာယ ဝုတ္တံ. ဒုတိယသေနာသနဂ္ဂါဟေ ပန ပုရိမိကာ ပညာယတေဝ, တတ္ထေဝ တေမာသံ ဝသန္တော [Pg.412] ပုရိမဝဿံဝုတ္ထော ဧဝ ဟောတိ. တတော ဝါ ပန ဒုတိယဒိဝသာဒီသု ‘‘ပဌမသေနာသနေ ဝသိဿာမီ’’တိ ဥပစာရာတိက္ကမေ ပုရိမိကာပိ န ပညာယတီတိ ဒဋ္ဌဗ္ဗံ.

They are harassed by beasts of prey; they seize and they cause them to fall away. Here, 'they seize' means they seize and devour. 'They cause them to fall away' means they make them flee; the meaning is, they pursue. In these cases, from 'they are harassed by beasts of prey' up to the matters ending with schism in the Sangha, there is only no offense, but it should be understood that one does not get to perform the Pavāraṇā. However, in cases such as 'If...', because for one entering the rains-residence in two dwellings with different boundaries, the first taking of a lodging ceases merely upon departing from the vicinity with the intention, 'I will dwell in the second,' therefore in the Pāḷi (Mahāvagga 207) it is said, 'For that bhikkhu, O bhikkhus, the former is not reckoned,' with reference to the first taking of a lodging. But in the second taking of a lodging, the former is indeed reckoned; dwelling there for the three months, he is one who has spent the first rains-residence. Alternatively, if on the second day or thereafter he transgresses the vicinity with the intention, 'I will dwell in the first lodging,' it should be understood that the former is also not reckoned.

ပဋိဿဝဿ ဝိသံဝါဒနပစ္စယာ ဟောန္တမ္ပိ ဒုက္ကဋံ သတိယေဝ ပဋိဿဝေ ဟောတီတိ အာဟ ‘‘တဿ တဿ ပဋိဿဝဿ ဝိသံဝါဒေ ဒုက္ကဋ’’န္တိ. တေနေဝါဟ ‘‘တဉ္စ ခေါ…ပေ… ဝိသံဝါဒနပစ္စယာ’’တိ. ပါဠိယံ (မဟာဝ. ၂၀၇) ‘‘သော သတ္တာဟာနာဂတာယ ပဝါရဏာယ သကရဏီယော ပက္ကမတီ’’တိ ဝုတ္တတ္တာ ပဝါရဏာဒိဝသေပိ သတ္တာဟကရဏီယံ ဝိနာ ဂန္တုံ န ဝဋ္ဋတီတိ ဒဋ္ဌဗ္ဗံ. ဣမသ္မိံ ဌာနေ ‘‘နဝမိတော ပဋ္ဌာယ ဂန္တုံ ဝဋ္ဋတီ’’တိ အဋ္ဌကထာဝစနံ ကစ္စိ ဥပေါသထဒိဝသတော ဥပနိဓာယ နဝမီ ဣစ္ဆိတဗ္ဗာ, ဥဒါဟု လောကိယတိထိဝသေနာတိ အာသင်္ကန္တိ. တတြေဝံ ဝိနိစ္ဆိတဗ္ဗံ – ပုရိမဘဒ္ဒပဒမာသကာဠပက္ခဥပေါသထဒိဝသံ ဥပနိဓာယ ဣစ္ဆိတဗ္ဗာ, န လောကိယတိထိဝသေန. ဘဒ္ဒပဒမာသဿ ဟိ ကာဠပက္ခဥပေါသထဒိဝသံ မရိယာဒံ ကတွာ တဒနန္တရပါဋိပဒဒိဝသတော ပဋ္ဌာယ ဂဏိယမာနေ သတိ ယော ဒိဝသော နဝမော ဟောတိ, တတော ပဋ္ဌာယာတိ ဝုတ္တံ ဟောတိ. တိထိပေက္ခာယ ပန ဣတ္ထိလိင်္ဂဝေါဟာရော, တတော နဝမိတော ပဋ္ဌာယ အနာဂတသတ္တာဟေ ပဝါရဏာ ဟောတိ.

For breaking a promise, there is a dukkaṭa offense if the promise was made knowingly—thus it is said: 'For breaking any such promise, there is a dukkaṭa.' Therefore, it is also stated: 'But only… due to the breaking of the promise.' In the Pāli text (Mahāvagga 207), it is said: 'He, having a duty, may depart when the Pavāraṇā is seven days away.' Hence, it should be understood that even on the day of Pavāraṇā, it is not permissible to leave without a seven-day reason. In this context, the commentary states: 'It is permissible to depart from the ninth day onward.' Here, one might wonder whether the ninth day should be counted in relation to the Uposatha day or according to the worldly lunar day. This should be resolved as follows: The ninth day should be counted in relation to the Uposatha day of the dark fortnight of the first Bhaddapada month, not according to the worldly lunar day. For, having made the Uposatha day of the dark fortnight of the Bhaddapada month the boundary, when one counts from the first day immediately following it, whichever day is the ninth, it is said to be from that day onward. With reference to the lunar day, however, the feminine gender is used, and from the ninth day onward, the Pavāraṇā is in the coming week.

သတ္တာဟံ အနာဂတာယ အဿာတိ သတ္တာဟာနာဂတာ. ကာ သာ? ပဝါရဏာ. အဿယုဇမာသဿ သုက္ကပက္ခနဝမိယံ သတ္တာဟကရဏီယံ အဓိဋ္ဌာယ ဂစ္ဆန္တော ဘိက္ခု အန္တောဝဿဿ သတ္တာဟမတ္တာဝသိဋ္ဌတ္တာ သတ္တမအရုဏေ ဥဂ္ဂတမတ္တေ ဝုတ္ထဝဿော ဟောတိ, ဒသမိယံ ဆာဟမတ္တံ, ဧကာဒသမိယံ ပဉ္စာဟမတ္တံ, ဒွါဒသိယံ စတုရာဟမတ္တံ, တေရသိယံ တီဟမတ္တံ, စုဒ္ဒသိယံ ဒွီဟမတ္တံ, ပန္နရသိယံ ဧကာဟမတ္တံ အဝသိဋ္ဌံ ဟောတိ, တသ္မာ ပဝါရဏာဒိဝသဿ ပရိယောသာနဘူတအရုဏသ္မိံ ဥဂ္ဂတေ ဝုတ္ထဝဿော ဟောတိ, တသ္မာ တေသံ ဘိက္ခူနံ ကုက္ကုစ္စဝိနောဒနတ္ထံ [Pg.413] ဘဂဝါ ဓမ္မဿာမီ ‘‘သော သတ္တာဟာနာဂတာယ ပဝါရဏာယ သကရဏီယော ပက္ကမတိ, အာဂစ္ဆေယျ ဝါ သော, ဘိက္ခဝေ, ဘိက္ခု တံ အာဝါသံ န ဝါ အာဂစ္ဆေယျ, တဿ, ဘိက္ခဝေ, ဘိက္ခုနော ပုရိမိကာ စ ပညာယတိ, ပဋိဿဝေ စ အနာပတ္တီ’’တိ (မဟာဝ. ၂၀၇) အာဟ. သတ္တာဟာနာဂတာယ ကောမုဒိယာ စာတုမာသိနိယာတိ ဧတ္ထာပိ ဧသေဝ နယော. တတ္ထ ကောမုဒိယာ စာတုမာသိနိယာတိ ပစ္ဆိမကတ္တိကပုဏ္ဏမာယံ. သာ ဟိ ကုမုဒါနံ အတ္ထိတာယ ကောမုဒီ, စတုန္နံ ဝဿိကမာသာနံ ပရိယောသာနတ္တာ စာတုမာသိနီတိ ဝုစ္စတိ. တဒါ ဟိ ကုမုဒါနိ သုပုပ္ဖိတာနိ ဟောန္တိ, တသ္မာ ကုမုဒါ ဧတ္ထ ပုပ္ဖန္တီတိ ကောမုဒီတိ ဝုစ္စတိ, ကုမုဒဝတီတိ ဝုတ္တံ ဟောတိ.

That for which seven days have not yet come is 'sattāhānāgatā.' What is that? The Pavāraṇā. A monk who departs, having undertaken a seven-day duty on the ninth day of the bright fortnight of the Assayuja month, becomes one who has completed the rains-residence at the very rising of the dawn on the seventh day, as only seven days of the rains-residence remain. On the tenth day, six days remain; on the eleventh, five days; on the twelfth, four days; on the thirteenth, three days; on the fourteenth, two days; and on the fifteenth, one day remains. Therefore, when the dawn that concludes the Pavāraṇā day has risen, he has completed the rains-residence. Thus, to dispel the anxiety of those monks, the Blessed One, the Master of the Dhamma, said: 'A monk with a duty may depart when the Pavāraṇā is seven days away. Whether that monk, O bhikkhus, returns to that residence or does not return, for that monk, O bhikkhus, the first rains-residence is reckoned, and there is no offense in his promise.' (Mahāvagga 207) This same method applies here to 'when the Komudī Cātumāsinī is seven days away.' Therein, 'Komudī Cātumāsinī' refers to the full moon of the later Kattika month. It is called 'Komudī' due to the presence of white water lilies (kumuda), and 'Cātumāsinī' because it is the end of the four rainy months. At that time, the white water lilies are in full bloom; therefore, because the water lilies bloom there, it is called 'Komudī,' meaning 'possessing water lilies' (kumudavatī), it is said.

၁၈၂. အန္တောဝဿဝတ္တကထာယံ နိဗဒ္ဓဝတ္တံ ဌပေတွာတိ သဇ္ဈာယမနသိကာရာဒီသု နိရန္တရကရဏီယေသု ကတ္တဗ္ဗံ ကတိကဝတ္တံ ကတွာ. ကသာဝပရိဘဏ္ဍန္တိ ကသာဝေဟိ ဘူမိပရိကမ္မံ. ဝတ္တန္တိ ကတိကဝတ္တံ.

182. In the discourse on the duties during the rains-residence, 'having established the regular duties' means: having made a stipulated agreement regarding continuous duties to be performed, such as recitation, reflection, and so on. 'Kasāvaparibhaṇḍa' means preparing the ground with ochre-colored clay. 'Vatta' means the stipulated agreement.

ဧဝရူပံ အဓမ္မိကဝတ္တံ န ကာတဗ္ဗန္တိ နာနာဝေရဇ္ဇကာ ဟိ ဘိက္ခူ သန္နိပတန္တိ, တတ္ထ ကေစိ ဒုဗ္ဗလာ အပ္ပထာမာ ဧဝရူပံ ဝတ္တံ အနုပါလေတုံ န သက္ကောန္တိ, တသ္မာ ဣဓ အာဂတဉ္စ စတုတ္ထပါရာဇိကဝဏ္ဏနာယံ (ပါရာ. အဋ္ဌ. ၂.၂၂၇) အာဂတံ အာဝါသံ ဝါ မဏ္ဍပံ ဝါ သီမံ ဝါ ယံ ကိဉ္စိ ဌာနံ ပရိစ္ဆိန္ဒိတွာ ‘‘ယော ဣမမှာ အာဝါသာ ပဌမံ ပက္ကမိဿတိ, တံ ‘အရဟာ’တိ ဇာနိဿာမာ’’တိ ကတာယ ကတိကာယ ယော ‘‘မံ ‘အရဟာ’တိ ဇာနန္တူ’’တိ တမှာ ဌာနာ ပဌမံ ပက္ကမတိ, ပါရာဇိကော ဟောတိ. ယော ပန အာစရိယုပဇ္ဈာယာနံ ဝါ ကိစ္စေန မာတာပိတူနံ ဝါ ကေနစိဒေဝ ကရဏီယေန ဘိက္ခာစာရဝတ္တံ ဝါ ဥဒ္ဒေသပရိပုစ္ဆာဒီနံ အတ္ထာယ အညေန ဝါ တာဒိသေန ကရဏီယေန တံ ဌာနံ အတိက္ကမိတွာ ဂစ္ဆတိ, အနာပတ္တိ. သစေပိဿ ဧဝံ ဂတဿ ပစ္ဆာ ဣစ္ဆာစာရော ဥပ္ပဇ္ဇတိ [Pg.414] ‘‘န ဒါနာဟံ တတ္ထ ဂမိဿာမိ, ဧဝံ မံ အရဟာတိ သမ္ဘာဝေဿန္တီ’’တိ, အနာပတ္တိယေဝ.

Such an unrighteous practice should not be undertaken, for monks from various regions gather, and some among them, being weak and lacking in strength, are unable to maintain such a practice. Therefore, as stated here and in the commentary on the fourth Pārājika offense (Pārā. Aṭṭha. 2.227), when a residence, a pavilion, a boundary, or any such place is demarcated, and an agreement is made, saying, 'Whoever departs from this residence first, we will recognize as an Arahant,' then whoever, thinking, 'Let them recognize me as an Arahant,' departs from that place first, commits a Pārājika offense. However, if one goes, having crossed that boundary, due to a duty for one's teachers or preceptors, or for one's parents, or for some necessary reason, or for the sake of the alms-round practice, or for purposes such as recitation and questioning, or for any other such necessary reason, there is no offense. And if, after having gone in this way, the wish to act on his own desire later arises, thinking, 'Now I will not go back there; in this way they will esteem me as an Arahant,' there is still no offense.

ယောပိ ကေနစိဒေဝ ကရဏီယေန တံ ဌာနံ ပတွာ သဇ္ဈာယမနသိကာရာဒိဝသေန အညဝိဟိတော ဝါ ဟုတွာ စောရာဒီဟိ ဝါ အနုဗဒ္ဓေါ မေဃံ ဝါ ဥဋ္ဌိတံ ဒိသွာ အနောဝဿကံ ပဝိသိတုကာမော တံ ဌာနံ အတိက္ကမတိ, အနာပတ္တိ, ယာနေန ဝါ ဣဒ္ဓိယာ ဝါ ဂစ္ဆန္တောပိ ပါရာဇိကံ နာပဇ္ဇတိ, ပဒဂမနေနေဝ အာပဇ္ဇတိ. တမ္ပိ ယေဟိ သဟ ကတိကာ ကတာ, တေဟိ သဒ္ဓိံ အပုဗ္ဗံ အစရိမံ ဂစ္ဆန္တော နာပဇ္ဇတိ. ဧဝံ ဂစ္ဆန္တာ ဟိ သဗ္ဗေပိ အညမညံ ရက္ခန္တိ. သစေပိ မဏ္ဍပရုက္ခမူလာဒီသု ကိဉ္စိ ဌာနံ ပရိစ္ဆိန္ဒန္တိ ‘‘ယော ဧတ္ထ နိသီဒတိ ဝါ စင်္ကမတိ ဝါ, တံ ‘အရဟာ’တိ ဇာနိဿာမ’’, ပုပ္ဖာနိ ဝါ ဌပေတွာ, ‘‘ယော ဣမာနိ ဂဟေတွာ ပူဇံ ကရိဿတိ, တံ ‘အရဟာ’တိ ဇာနိဿာမာ’’တိအာဒိနာ နယေန ကတိကာ ကတာ ဟောတိ, တတြာပိ ဣစ္ဆာစာရဝသေန တထာ ကရောန္တဿ ပါရာဇိကမေဝ. သစေပိ ဥပါသကေန အန္တရာမဂ္ဂေ ဝိဟာရော ဝါ ကတော ဟောတိ, စီဝရာဒီနိ ဝါ ဌပိတာနိ ဟောန္တိ ‘‘ယေ အရဟန္တော, တေ ဣမသ္မိံ ဝိဟာရေ ဝသန္တု, စီဝရာဒီနိ ဝါ ဂဏှန္တူ’’တိ, တတြာပိ ဣစ္ဆာစာရဝသေန ဝသန္တဿ ဝါ တာနိ ဝါ ဂဏှန္တဿ ပါရာဇိကမေဝ, ဧတံ ပန အဓမ္မိကကတိကဝတ္တံ, တသ္မာ န ကာတဗ္ဗံ, အညံ ဝါ ဧဝရူပံ ‘‘ဣမသ္မိံ တေမာသဗ္ဘန္တရေ သဗ္ဗေဝ အာရညကာ ဟောန္တု ပိဏ္ဍပါတိကဓုတင်္ဂါဒိအဝသေသဓုတင်္ဂဓရာ ဝါ, အထ ဝါ သဗ္ဗေဝ ခီဏာသဝါ ဟောန္တူ’’တိ ဧဝမာဒိ. နာနာဝေရဇ္ဇကာ ဟိ ဘိက္ခူ သန္နိပတန္တိ. တတ္ထ ကေစိ ဒုဗ္ဗလာ အပ္ပထာမာ ဧဝရူပံ ဝတ္တံ အနုပါလေတုံ န သက္ကောန္တိ, တသ္မာ ဧဝရူပမ္ပိ ဝတ္တံ န ကာတဗ္ဗံ. ‘‘ဣမံ တေမာသံ သဗ္ဗေဟေဝ န ဥဒ္ဒိသိတဗ္ဗံ, န ပရိပုစ္ဆိတဗ္ဗံ, န ပဗ္ဗာဇေတဗ္ဗံ, မူဂဗ္ဗတံ ဂဏှိတဗ္ဗံ, ဗဟိသီမဋ္ဌဿပိ သံဃလာဘော ဒါတဗ္ဗော’’တိ ဧဝမာဒိကမ္ပိ န ကတ္တဗ္ဗမေဝ.

Moreover, if one, having arrived at that place for some necessary reason, crosses that boundary because one is preoccupied with recitation, reflection, and so on, or is pursued by thieves and others, or, seeing that a cloud has arisen, wishes to enter a place sheltered from the rain, there is no offense. Even one going by vehicle or by psychic power does not fall into a Pārājika offense; one falls into it only by going on foot. Furthermore, one who goes neither first nor last with those with whom the agreement was made does not fall into an offense. For, going in this way, they all protect one another. Even if they demarcate a place in a pavilion, at the foot of a tree, or the like, and an agreement is made in this way: 'Whoever sits or walks here, we will recognize as an Arahant,' or, having placed flowers, 'Whoever takes these and makes an offering, we will recognize as an Arahant,' and so on—even in that case, for one who does so according to his own wish, it is a Pārājika offense. Even if a lay follower has built a monastery along the road or has placed robes and other requisites there, thinking, 'Let the Arahants dwell in this monastery, or take these robes and so on,' in that case too, for one who dwells there or takes them according to his own wish, it is a Pārājika offense. This, however, is an unrighteous, stipulated practice; therefore, it should not be done. Nor should other such agreements be made, like: 'Within this three-month period, let all be forest-dwellers, or observers of the ascetic practice of eating only alms-food and the remaining ascetic practices, or let all be destroyers of the corruptions,' and so on. For monks from various regions gather, and some among them, being weak and lacking in strength, are unable to maintain such a practice. Therefore, such a practice should not be established either. Agreements such as, 'For these three months, no one shall recite, no one shall question, no one shall give the going forth, the vow of silence shall be undertaken, a gain accruing to the Sangha shall be given even to one standing outside the boundary,' and so on, should also not be made.

တိဝိဓမ္ပီတိ [Pg.415] ပရိယတ္တိပဋိပတ္တိပဋိဝေဓဝသေန တိဝိဓမ္ပိ. သောဓေတွာ ပဗ္ဗာဇေထာတိ ဘဗ္ဗေ အာစာရကုလပုတ္တေ ဥပပရိက္ခိတွာ ပဗ္ဗာဇေထ. ဘဿေ မတ္တံ ဇာနိတွာတိ ဝစနေ ပမာဏံ ဉတွာ. ဒသကထာဝတ္ထု နာမ အပ္ပိစ္ဆာကထာ သန္တုဋ္ဌိကထာ ပဝိဝေကကထာ အသံသဂ္ဂကထာ ဝီရိယာရမ္ဘကထာ သီလကထာ သမာဓိကထာ ပညာကထာ ဝိမုတ္တိကထာ ဝိမုတ္တိဉာဏဒဿနကထာတိ.

'Threefold' means threefold by way of learning, practice, and realization. 'Sodhetvā pabbājetha' (Having investigated, you should give the going forth) means: after examining suitable sons of good families with good conduct, you should give them the going forth. 'Bhasse mattaṃ jānitvā' (Knowing the measure in speech) means: knowing the proper limit in speaking. The ten topics for discussion are: talk on fewness of desires, talk on contentment, talk on seclusion, talk on non-association, talk on arousing energy, talk on virtue, talk on concentration, talk on wisdom, talk on liberation, and talk on the knowledge and vision of liberation.

ဝိဂ္ဂဟသံဝတ္တနိကံ ဝစနံ ဝိဂ္ဂါဟိကံ. စတုရာရက္ခံ အဟာပေန္တာတိ ဗုဒ္ဓါနုဿတိ မေတ္တာ အသုဘံ မရဏာနုဿတီတိ ဣမံ စတုရာရက္ခံ အဟာပေန္တာ. ဒန္တကဋ္ဌခါဒနဝတ္တံ အာစိက္ခိတဗ္ဗန္တိ ဧတ္ထ ဣဒံ ဒန္တကဋ္ဌခါဒနဝတ္တံ – ယော ဒေဝသိကံ သံဃမဇ္ဈေ ဩသရတိ, တေန သာမဏေရာဒီဟိ အာဟရိတွာ ဘိက္ခူနံ ယထာသုခံ ဘုဉ္ဇနတ္ထာယ ဒန္တကဋ္ဌမာဠကေ နိက္ခိတ္တေသု ဒန္တကဋ္ဌေသု ဒိဝသေ ဒိဝသေ ဧကမေဝ ဒန္တကဋ္ဌံ ဂဟေတဗ္ဗံ. ယော ပန ဒေဝသိကံ န ဩသရတိ, ပဓာနဃရေ ဝသိတွာ ဓမ္မဿဝနေ ဝါ ဥပေါသထဂ္ဂေ ဝါ ဒိဿတိ, တေန ပမာဏံ သလ္လက္ခေတွာ စတ္တာရိ ပဉ္စ ဒန္တကဋ္ဌာနိ အတ္တနော ဝသနဋ္ဌာနေ ဌပေတွာ ခါဒိတဗ္ဗာနိ. တေသု ခီဏေသု သစေ ပုနပိ ဒန္တကဋ္ဌမာဠကေ ဗဟူနိ ဟောန္တိယေဝ, ပုနပိ အာဟရိတွာ ခါဒိတဗ္ဗာနိ. ယဒိ ပန ပမာဏံ အသလ္လက္ခေတွာ အာဟရတိ, တေသု အခီဏေသုယေဝ မာဠကေ ခီယတိ, တတော ကေစိ ထေရာ ‘‘ယေဟိ ဂဟိတာနိ, တေ ပဋိဟရန္တူ’’တိ ဝဒေယျုံ, ကေစိ ‘‘ခါဒန္တု, ပုန သာမဏေရာ အာဟရိဿန္တီ’’တိ, တသ္မာ ဝိဝါဒပရိဟာရတ္ထံ ပမာဏံ သလ္လက္ခေတဗ္ဗံ, ဂဟဏေ ပန ဒေါသော နတ္ထိ. မဂ္ဂံ ဂစ္ဆန္တေနပိ ဧကံ ဝါ ဒွေ ဝါ ထဝိကာယ ပက္ခိပိတွာ ဂန္တဗ္ဗန္တိ. ဘိက္ခာစာရဝတ္တံ ပိဏ္ဍပါတိကဝတ္တေ အာဝိဘဝိဿတိ.

Speech that leads to quarrels is quarrelsome. One should not abandon the four protections: recollection of the Buddha, loving-kindness, contemplation of the unattractive, and recollection of death. The practice of chewing toothwood is to be explained. Here, this is the practice of chewing toothwood: Whoever enters the midst of the Saṅgha daily should take only one piece of toothwood each day from the toothwood placed in the toothwood stand by novices and others for the monks to use at their convenience. But if one does not enter the Saṅgha daily—if one dwells in a meditation dwelling, listens to the Dhamma, or is seen in the Uposatha hall—one should assess the quantity and keep four or five pieces of toothwood in one’s dwelling to chew. When these are used up, if there are still many in the toothwood stand, more may be brought and chewed. However, if one takes toothwood without assessing the quantity and the stand runs out before they are used up, some elders may say, "Let those who took them return them," while others may say, "Let them chew; the novices will bring more." Therefore, to avoid disputes, the quantity should be assessed, but there is no fault in taking it. Even when traveling, one or two pieces should be put in a bag and carried. The practice of almsround will be made clear in the section on the mendicant's duties.

အန္တောဂါမေ…ပေ… န ကထေတဗ္ဗာတိ ဧတ္ထ စတူသု ပစ္စယေသု စီဝရေ စ ပိဏ္ဍပါတေ စ ဝိညတ္တိပိ န ဝဋ္ဋတိ နိမိတ္တောဘာသပရိကထာပိ. သေနာသနေ ဝိညတ္တိမေဝ န ဝဋ္ဋတိ, သေသာနိ တီဏိ [Pg.416] ဝဋ္ဋန္တိ. ဂိလာနပစ္စယေ သဗ္ဗမ္ပိ ဝဋ္ဋတိ. ဧဝံ သန္တေပိ အာဇီဝံ သောဓေန္တေဟိ ဘိက္ခူဟိ သုဋ္ဌု ရက္ခိတဗ္ဗာတိ. ဣမိနာ အာဇီဝပါရိသုဒ္ဓိသီလံ ဒဿိတံ. ရက္ခိတိန္ဒြိယေဟိ ဘဝိတဗ္ဗန္တိ ဣန္ဒြိယသံဝရသီလံ. ခန္ဓကဝတ္တဉ္စ သေခိယဝတ္တဉ္စ ပူရေတဗ္ဗန္တိ ပါတိမောက္ခသံဝရသီလံ. ပစ္စယသန္နိဿိတသီလံ ပန တီဟိပိ သာမတ္ထိယတော ဒဿိတံ. ဣတိ စတုပါရိသုဒ္ဓိသီလပဋိသံယုတ္တာ ဧဝရူပါ နိယျာနိကကထာ ဗဟုကာပိ ဝတ္တဗ္ဗာတိ အဓိပ္ပာယော.

In the inner village… and so on… it should not be spoken. Here, regarding the four requisites, for robes and almsfood, neither requesting nor hinting and allusive talk is permissible. For lodging, only requesting is not permissible; the other three are permissible. For medicinal requisites, all are permissible. Even so, it must be well guarded by monks who purify their livelihood. Thus, the virtue of purity of livelihood is shown. One must be with guarded senses—this is the virtue of sense restraint. The disciplinary practices of the Khandhaka and the Sekhiya must be fulfilled—this is the virtue of Pātimokkha restraint. The virtue connected with the requisites, however, is shown by the capacity in these three cases. Thus, the intention is that many such discourses leading to liberation, connected with the fourfold purity of virtue, should be spoken.

ဣမသ္မိံ ဝဿူပနာယိကဝိသယေ တေသု တေသု နဂရေသု တသ္မိံ တသ္မိံ ရာဇကာလေ အပရိယန္တာ ဝိဝါဒကထာ ဟောတိ. ကထံ? ဝဿူပနာယိကက္ခန္ဓကေ (မဟာဝ. ၁၈၆) ‘‘တေန ခေါ ပန သမယေန ရာဇာ မာဂဓော သေနိယော ဗိမ္ဗိသာရော ဝဿံ ဥက္ကဍ္ဎိတုကာမော ဘိက္ခူနံ သန္တိကေ ဒူတံ ပါဟေသိ ‘ယဒိ ပနာယျာ အာဂမေ ဇုဏှေ ဝဿံ ဥပဂစ္ဆေယျု’န္တိ. ဘဂဝတော ဧတမတ္ထံ အာရောစေသုံ, ‘အနုဇာနာမိ, ဘိက္ခဝေ, ရာဇူနံ အနုဝတ္တိတု’’’န္တိ ဝစနံ နိဿာယ ဘဂဝတာ အဓိမာသံ ပညတ္တန္တိ မညမာနာ ဝေဒသမယေန သံသန္ဒိတွာ ဂယှမာနာ အနေကဝိဟိတံ ဝိဝါဒံ ကရောန္တိ. ဝေဒသမယေ ကိရ ဒွေ အဓိမာသာနိ ယာစာဓိမာသဉ္စ ပတ္တာဓိမာသဉ္စ. တတ္ထ ကလိယုဂဂဏနေ ဧကူနဝီသတိဂဏနေန ဘာဇိတေ ဒွေပဉ္စဋ္ဌဒသတေရသသောဠသဋ္ဌာရသဝသေန သတ္တဓာ သေသော ဟောတိ, တေသံ ဝသေန စမ္မာဓိမာသ ပဉ္စာဓိမာသ ပသွာဓိမာသ ဒသာဓိမာသ တေရသာဓိမာသ သောဠသာဓိမာသ အဋ္ဌာရသာဓိမာသာတိ ဝေါဟရန္တိ. အဋ္ဌာရသာဓိမာသံ ပန အဝသာနာဓိမာသန္တိပိ ဝေါဟရန္တိ. တေသု ပသုသောဠသာနိ အပတ္တေယေဝ အဓိမာသပတနကလိယုဂေ သံဝစ္ဆရမာသာဒိဝိသမဘယေန ယာစိတွာ မာသဿ အာကဍ္ဎိတဗ္ဗတော ယာစာဓိမာသန္တိ ဝေါဟရန္တိ, သေသာနိ ပန ပဉ္စမတ္တေယေဝ အဓိမာသပတနကလိယုဂေ မာသဿ အာကဍ္ဎိတဗ္ဗတော ပတ္တာဓိမာသန္တိ. တတြေတံ ယာစာဓိမာသလက္ခဏံ – တထတော [Pg.417] အဇာနန္တာ ပါဠိယာ သံသန္ဒိတွာ ဗိမ္ဗိသာရရညာ ဘဂဝတော ယာစိတာဓိမာသတ္တာ ယာစာဓိမာသံ နာမ ဘဝတိ, တသ္မာ ဒွီသု ဧဝ ယာစာဓိမာသေသု ဒိဝသေန သဟ မာသော အာကဍ္ဎိတဗ္ဗော, န ဣတရေသူတိ ဝဒန္တိ, အညေ ပန ပဉ္စသု ပတ္တာဓိမာသေသု ဧဝ သဟ ဒိဝသေန မာသော အာကဍ္ဎိတဗ္ဗော, န ယာစာဓိမာသေသူတိ.

In this matter of entering the rainy season, in various cities and during different reigns, endless disputes arise. How so? In the Vassūpanāyikakkhandhaka (Mahāva. 186), it is said: "At that time, King Seniya Bimbisāra of Magadha, wishing to postpone the rains, sent a messenger to the monks, saying, ‘Would that the venerable ones enter the rains retreat in the coming bright fortnight.’ They reported this matter to the Blessed One, who said, ‘I allow, monks, to comply with kings.’" Taking this statement as authority, some, thinking that the Blessed One prescribed an intercalary month, determine such months by comparing with the Vedic system, and getting attached to their views, they engage in various kinds of disputes. It is said that in the Vedic period there were two kinds of intercalary months: the requested intercalary month (yācādhimāsa) and the obtained intercalary month (pattādhimāsa). In the Kaliyuga reckoning, when the year number is divided by nineteen, the remainder is sevenfold—two, five, eight, ten, thirteen, sixteen, and eighteen. Based on these, they are called: the camma intercalary month, the five intercalary month, the pasu intercalary month, the ten intercalary month, the thirteen intercalary month, the sixteen intercalary month, and the eighteen intercalary month. The eighteen intercalary month is also called the final intercalary month. Among these, the pasu and sixteen cases are called the requested intercalary month because, due to the fear of discrepancies in the year, months, etc., in the Kaliyuga when an intercalary month is due, the extension of the month is requested before it is reached. The remaining five, however, are called the obtained intercalary month because the extension of the month is made only when the time for the intercalary month in the Kaliyuga is reached. Here is the characteristic of the requested intercalary month: Those who do not understand the reality, relying on the Pāḷi texts, say that because King Bimbisāra requested an intercalary month from the Blessed One, it is called the requested intercalary month. Therefore, they say, in these two requested intercalary months, the month must be extended along with the day, but not in the others. Others, however, say that in the five obtained intercalary months, the month must be extended along with the day, but not in the requested intercalary months.

အပရေ ပန – ‘‘ဒွေမာ, ဘိက္ခဝေ, ဝဿူပနာယိကာ ပုရိမိကာ ပစ္ဆိမိကာတိ, အပရဇ္ဇုဂတာယ အာသာဠှိယာ ပုရိမိကာ ဥပဂန္တဗ္ဗာ, မာသဂတာယ အာသာဠှိယာ ပစ္ဆိမိကာ ဥပဂန္တဗ္ဗာ’’တိ တသ္မိံယေဝ ဝဿူပနာယိကက္ခန္ဓကေ (မဟာဝ. ၁၈၄) အာဂတာယ ပါဠိယာ အတ္ထံ အယောနိသော ဂဟေတွာ တိထိနက္ခတ္တယောဂေ ဧဝ ဝဿူပဂမနံ ဘဂဝတာ အနုညာတံ, တသ္မာ အာသာဠှိပုဏ္ဏမာယ အနန္တရဘူတော ပါဋိပဒဒိဝသော ပုဏ္ဏာတိထိယာ စ ယုတ္တော ဟောတု, ပုဗ္ဗာသာဠှဥတ္တရာသာဠှသင်္ခါတေသု ဒွီသု နက္ခတ္တေသု ဧကေကေန ယုတ္တော စ, ဧဝံဘူတော ကာလော ယဒိ ဝိနာ ဒိဝသေန မာသကဍ္ဎနေ သမ္ပဇ္ဇတိ, တထာ စ သတိ မာသမတ္တာကဍ္ဎနမေဝ ကာတဗ္ဗံ, ယဒိ န သမ္ပဇ္ဇတိ, သဟ ဒိဝသေန မာသာကဍ္ဎနံ, အယံ ပိဋကေန စ ဝေဒေန စ အနုလောမော ဝိနိစ္ဆယောတိ ဝဒန္တိ.

Furthermore, others, misunderstanding the meaning of the Pāḷi text in the same Vassūpanāyikakkhandhaka (Mahāva. 184)—which states: "Monks, there are two periods for entering the rains retreat: the earlier and the later. The earlier retreat should be entered on the day after the Āsāḷha full moon has passed, and the later retreat should be entered on the day after the Āsāḷha full moon a month later has passed"—claim that the Blessed One allowed entering the rains retreat based solely on the conjunction of lunar day and asterism. Therefore, they say, the first day of the lunar fortnight immediately following the full moon of Āsāḷha should be connected with a full lunar day and with one of the two asterisms known as Pubbāsāḷhā and Uttarāsāḷhā. If such a time occurs without extending the month by a day, then only the month's extension should be made. If it does not occur, the month's extension should be made together with a day. This, they say, is a decision that aligns with both the Piṭaka and the Vedas.

တတြာပျေကေ ဝဒန္တိ – ‘‘မာ ဣတိ စန္ဒော ဝုစ္စတိ တဿ ဂတိယာ ဒိဝသဿ မိနိတဗ္ဗတော, သော ဧတ္ထ သဗ္ဗကလာပါရိပူရိယာ ပုဏ္ဏောတိ ပုဏ္ဏမာ’’တိအာဒိနာ ဝိနယတ္ထမဉ္ဇူသာဒီသု (ကင်္ခါ. အဘိ. ဋီ. နိဒါနဝဏ္ဏနာ) အာဂမနတော ပုဏ္ဏာတိထိယောဂေါပိ ပုဏ္ဏမိယာ ဧဝ ဣစ္ဆိတဗ္ဗော, န ပါဋိပဒေ, တထာ နက္ခတ္တယောဂေါပိ အာသာဠှိသုက္ကပက္ခဿ ပန္နရသေ ဥပေါသထေ ‘‘ဥတ္တရာသာဠှနက္ခတ္တေ, ဧဝံ ဓာတု ပတိဋ္ဌိတာ’’တိ မဟာဝံသေ ဝစနတောတိ. တတ္ထ ပုရိမာ ဝဒန္တိ – ဧဝံ သန္တေ ဥပေါသထဒိဝသေယေဝ စန္ဒဂ္ဂါဟော စ သူရိယဂ္ဂါဟော [Pg.418] စ ဘဝေယျ, ဣဒါနိ ပန ကာဠပက္ခပါဋိပဒါဒီသုယေဝ စန္ဒဂ္ဂါဟော, သုက္ကပက္ခပါဋိပဒါဒီသုယေဝ သူရိယဂ္ဂါဟော ပညာယတိ, တသ္မာ ပါဋိပဒေယေဝ တိထိနက္ခတ္တယောဂေါ ဣစ္ဆိတဗ္ဗောတိ. ပစ္ဆိမာပိ ဝဒန္တိ – တုမှာဒိသာနံ ဝါဒီနံ ဝစနေန ပုဗ္ဗေ အာကဍ္ဎိတဗ္ဗဒိဝသာနံ အနာကဍ္ဎိတတ္တာ ဒိဝသပုဉ္ဇဘာဝေန ဧဝံ ဟောတိ, သစ္စတော ပန ဥပေါသထဒိဝသေယေဝ စန္ဒဂ္ဂါဟော သူရိယဂ္ဂါဟော စ ဣစ္ဆိတဗ္ဗောတိ. ဟောတု, ယထာ ဣစ္ဆထ, တထာ ဝဒထ, ဧဝံ ဘူတပုဗ္ဗော သာဋ္ဌကထေ တေပိဋကေ ဗုဒ္ဓဝစနေ အတ္ထီတိ? အတ္ထိ. ဂန္ဓာရဇာတကေ (ဇာ. အဋ္ဌ. ၃.၇.၇၅ ဂန္ဓာရဇာတကဝဏ္ဏနာ) ဟိ ဥပေါသထဒိဝသေ စန္ဒဂ္ဂါဟော ဒွိက္ခတ္တုံ အာဂတော. တဉှိ ဇာတကံ တီသု ပိဋကေသု သုတ္တပရိယာပန္နံ, ပဉ္စသု နိကာယေသု ခုဒ္ဒကနိကာယပရိယာပန္နံ, နဝသု သာသနင်္ဂေသု ဇာတကပရိယာပန္နန္တိ. ဧဝံ ဝုတ္တေ ပုရိမကာ ပဋိဝစနံ ဒါတုံ န သက္ကုဏေယျုန္တိ.

Here, some say: "The moon is called 'mā' because days are measured by its movement, and it is full here by the completion of all its phases; hence, 'puṇṇamā'," as stated in texts such as the Vinayatthamañjūsā. Therefore, they say, the conjunction with the full lunar day should be considered on the full moon day itself, not on the first day of the lunar fortnight. Similarly, the conjunction with the constellation should be on the fifteenth day of the bright fortnight of Āsāḷha, the Uposatha day, as stated in the Mahāvaṃsa: "On the Uttarāsāḷha constellation, thus the relics were established." Regarding this, the former group argues: "If it were so, then both lunar and solar eclipses would occur only on the observance day. But now, lunar eclipses are observed only on the first day of the dark fortnight and so on, while solar eclipses occur only on the first day of the bright fortnight and so on. Therefore, the conjunction of the lunar day and constellation should be considered on the first day of the lunar fortnight itself." The latter group counters: "According to the argument of debaters such as yourselves, because the days that should have been extended in the past were not, this accumulation of days results in this way. But in truth, both lunar and solar eclipses should be considered on the observance day itself." "Very well, speak as you wish. But has such a thing ever occurred in the past, as recorded in the Tipiṭaka with its commentaries, the word of the Buddha?" "Yes. In the Gandhāra Jātaka, a lunar eclipse occurred twice on the observance day. That Jātaka is included in the three Piṭakas as part of the Sutta collection, among the five Nikāyas as part of the Khuddaka Nikāya, and among the nine divisions of the teachings as part of the Jātaka collection." When this is pointed out, the former group would be unable to offer a rebuttal.

အထေကစ္စေ ‘‘ပိဋကတ္တယေ အဓိကမာသာယေဝ သန္တိ, န အဓိကဒိဝသာ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ပါစိတ္တိယ ၃.၄၀၄) ‘ယံ ပန ဝုတ္တံ တီသုပိ ဂဏ္ဌိပဒေသု အဋ္ဌာရသန္နံယေဝ ဝဿာနံ အဓိကမာသေ ဂဟေတွာ ဂဏိတတ္တာ သေသဝဿဒွယဿပိ အဓိကာနိ ဒိဝသာနိ ဟောန္တေဝ, တာနိ အဓိကဒိဝသာနိ သန္ဓာယ နိက္ကင်္ခါ ဟုတွာတိ ဝုတ္တန္တိ, တံ န ဂဟေတဗ္ဗံ. န ဟိ ဒွီသု ဝဿေသု အဓိကဒိဝသာ နာမ ဝိသုံ ဥပလဗ္ဘန္တိ တတိယေ ဝဿေ ဝဿုက္ကဍ္ဎနဝသေန အဓိကမာသေ ပရိစ္စတ္တေယေဝ အဓိကမာသသမ္ဘဝတော, တသ္မာ ဒွီသု ဝဿေသု အတိရေကဒိဝသာ နာမ ဝိသုံ န သမ္ဘဝန္တီ’တိ ဝစနတော’’တိ ဝဒန္တိ. အထညေ ဝဒန္တိ – ပိဋကတ္တယေ အဓိကဒိဝသာတိ အာဂတာ အတ္ထိ ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. ပါစိတ္တိယ ၄၀၄) ‘‘အဝသေသာနံ ဒွိန္နံ ဝဿာနံ အဓိကဒိဝသာနိ ဟောန္တေဝ, တသ္မာ နိက္ကင်္ခါ ဟုတွာ ဥပသမ္ပာဒေန္တီ’’တိ ဝစနတောတိ. ဣတော ပရမ္ပိ ဝိဝိဓေန အာကာရေန ကထေန္တိ. သုဒ္ဓဝေဒိကာပိ [Pg.419] ဧဝံ ဝဒန္တိ, ဝိနယဓရာ ဘိက္ခူ ဝိနယသမယဝသေန ဝဒန္တိ. အမှာကံ ပန ဝေဒသမယေ ဟတ္ထဂတဂဏနဝသေနေဝ ဇာနိတဗ္ဗန္တိ အလမတိပပဉ္စေန. အတ္ထိကေဟိ တိဝဿာဓိကသဟဿကလိယုဂေ ဓမ္မရာဇေန ပုစ္ဆိတတ္တာ ကတံ အဓိမာသပကရဏံ ဩလောကေတွာ ဇာနိတဗ္ဗံ.

Some, however, say: "In the three Piṭakas, only intercalary months exist, not intercalary days." For the Sāratthadīpanī (Sārattha. Ṭī. Pācittiya 3.404) states: "As for what has been said—that in the three Gaṇṭhipadas, only eighteen years are counted by taking intercalary months, and the remaining two years also have extra days, and that one should be free from doubt concerning those extra days—that should not be accepted. For in two years, intercalary days are not found to exist separately. Only in the third year, when an intercalary month arises through the extension of the year, do intercalary months arise. Therefore, in two years, extra days do not separately exist." Others, however, say: "Intercalary days are mentioned in the three Piṭakas. The Vajirabuddhiṭīkā (Vajira. Ṭī. Pācittiya 404) states: 'The remaining two years do indeed have intercalary days. Therefore, one should ordain without doubt.'" Furthermore, they explain in various ways. The Suddhavedikā also speak thus, while Vinaya-holding bhikkhus speak according to the Vinaya tradition. For us, however, in the Vedic reckoning, it should be understood by the method of hand-counting alone—enough of excessive elaboration. For those interested, the Adhimāsapakaraṇa, which was composed because the Dhamma King asked about it when the Kali Yuga was a thousand and three years old, should be examined to understand.

ဣဓ ပန အဓိပ္ပေတဝိနိစ္ဆယမေဝ ကထယာမ. ပဌမဒုတိယဝါဒေသု န ဗိမ္ဗိသာရရာဇာ ဘဂဝန္တံ အဓိမာသပညာပနံ ယာစတိ, န စ ဘဂဝါ ပညပေတိ, န ‘‘တသ္မိံ ဝဿေ ဣဒံ နာမ အဓိမာသံ ဟောတီ’’တိ ဝါ ‘‘မာသမတ္တံ ဝါ သဟဒိဝသံ ဝါ အာကဍ္ဎိတဗ္ဗ’’န္တိ ဝါ ပါဠိယံ အဋ္ဌကထာဋီကာသု စ အတ္ထိ, ရာဇာ ပန ဥပကဋ္ဌာယ ဝဿူပနာယိကာယ ဝေဒသမယေ ဝဿုက္ကဍ္ဎနသမ္ဘဝတော ဘိက္ခူနံ ပဌမအာသာဠှမာသေ ဝဿံ အနုပဂန္တွာ ဒုတိယအာသာဠှမာသေ ဥပဂမနတ္ထံ ‘‘ယဒိ ပနာယျာ အာဂမေ ဇုဏှေ ဝဿံ ဥပဂစ္ဆေယျု’’န္တိ ဒူတံ ပါဟေသိ. ယဒိ ပန ဥပဂစ္ဆေယျုံ, သာဓု ဝတာတိ သမ္ဗန္ဓိတဗ္ဗံ. ဘိက္ခူ ပန ရညော ပဟိတသာသနံ ဘဂဝတော အာရောစေသုံ. ဘဂဝါ ပန ဝဿုက္ကဍ္ဎနေ ဘိက္ခူနံ ဂုဏပရိဟာနိယာ အဘာဝတော ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, ရာဇူနံ အနုဝတ္တိတု’’န္တိ (မဟာဝ. ၁၈၆) အဝေါစ. တေန ဝုတ္တံ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၈၅) ‘‘အနုဇာနာမိ ဘိက္ခဝေ ရာဇူနံ အနုဝတ္တိတုန္တိ ဧတ္ထ ဝဿုက္ကဍ္ဎနဘိက္ခူနံ ကာစိ ပရိဟာနိ နာမ နတ္ထီတိအနုဝတ္တိတုံ အနုညာတ’’န္တိ. ဝိမတိဝိနောဒနိယဉ္စ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၈၅) ဝုတ္တံ ‘‘ပရိဟာနီတိ ဂုဏပရိဟာနီ’’တိ, တသ္မာ ယာစာဓိမာသော ဝါ ဟောတု ပတ္တာဓိမာသော ဝါ, ယသ္မိံ ယသ္မိံ ကာလေ အနုဝတ္တနေန ဘိက္ခူနံ သီလာဒိဂုဏမ္ပိ ပရိဟာနိ နတ္ထိ, တသ္မိံ တသ္မိံ ကာလေ အနုဝတ္တိတဗ္ဗံ.

Here, however, we shall explain only the intended determination. In the first and second accounts, King Bimbisāra did not request the Blessed One to decree an intercalary month, nor did the Blessed One decree one. Nor is there any mention in the Pāli texts, commentaries, or sub-commentaries of 'in such a year, this is called an intercalary month' or 'a month or even a day should be extended.' However, the king, with the rains-residence approaching, because of the possibility of extending the rains-residence period in the Vedic reckoning, sent a messenger so that the bhikkhus, not entering the rains-residence in the first month of Āsāḷha, would enter it in the second month of Āsāḷha, with the message: 'If only the venerable ones would enter the rains-residence in the coming month.' If they were to enter, it would be good—this is how it should be connected. The bhikkhus then reported the king's message to the Blessed One. The Blessed One, seeing no decline in qualities for the bhikkhus in extending the rains-residence, said: 'I allow, bhikkhus, to follow the kings' (Mahāvagga 186). Therefore, the commentary states (Mahāvagga Aṭṭhakathā 185): 'Regarding the statement "I allow, bhikkhus, to follow the kings," here there is no loss for the bhikkhus in extending the rains-residence, hence it is permitted to follow.' And the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.185) states: '“Decline” means decline in qualities.' Therefore, whether it is an intercalary month requested or obtained, whenever following it causes no decline in qualities such as morality for the bhikkhus, it should be followed at that time.

ကထံ ပန အနုဝတ္တိတဗ္ဗံ, ကထံ န အနုဝတ္တိတဗ္ဗံ? ယဒိ အနုဝတ္တန္တေ ပုဗ္ဗေ ဥပဝုတ္ထဒိဝသတော ဣဒါနိ ဥပဝသိတဗ္ဗဥပေါသထဒိဝသော စာတုဒ္ဒသော ဝါ ပန္နရသော ဝါ ဟောတိ, တထာ [Pg.420] သတိ အနုဝတ္တိတဗ္ဗံ. ယဒိ ပန တေရသမော ဝါ သောဠသမော ဝါ ဟောတိ, န အနုဝတ္တိတဗ္ဗံ. အနုဝတ္တန္တော ဟိ အနုပေါသထေ ဥပေါသထကတော ဟောတိ, တတော ‘‘န, ဘိက္ခဝေ, အနုပေါသထေ ဥပေါသထော ကာတဗ္ဗော, ယော ကရေယျ, အာပတ္တိ ဒုက္ကဋဿာ’’တိ (မဟာဝ. ၁၈၃) ဝုတ္တဒုက္ကဋံ အာပဇ္ဇတိ, တသ္မာ သီလဂုဏပရိဟာနိသမ္ဘဝတော န အနုဝတ္တိတဗ္ဗံ. ဝုတ္တဉှိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၂၄၀) ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, ရာဇူနံ အနုဝတ္တိတုန္တိ ဝစနတော ပနေတ္ထ လောကိယာနံ တိထိံ အနုဝတ္တန္တေဟိပိ အတ္တနော ဥပေါသထက္ကမေန စာတုဒ္ဒသိံ ပန္နရသိံ ဝါ, ပန္နရသိံ စာတုဒ္ဒသိံ ဝါ ကရောန္တေဟေဝ အနုဝတ္တိတဗ္ဗံ, န ပန သောဠသမဒိဝသံ ဝါ တေရသမဒိဝသံ ဝါ ဥပေါသထဒိဝသံ ကရောန္တေဟီ’’တိ.

But how should it be followed, and how should it not be followed? If, in following, the Uposatha day to be observed now is the fourteenth or fifteenth day since the one previously observed, then it should be followed. However, if it is the thirteenth or the sixteenth, it should not be followed. For one who follows would have performed the Uposatha on a non-Uposatha day, and thus would incur the offense of wrong-doing as stated (Mahāvagga 183): 'Bhikkhus, the Uposatha should not be performed on a non-Uposatha day. Whoever should do so, incurs an offense of wrong-doing.' Therefore, since there is a possibility of decline in moral virtue, it should not be followed. For it was said in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.240): 'Regarding the phrase "I allow, bhikkhus, to follow the kings," here, even when following the lunar day reckoning of the laity, one should follow only by treating the fourteenth day as the fifteenth, or the fifteenth as the fourteenth, according to one's own Uposatha sequence, but not by making the sixteenth or thirteenth day the Uposatha day.'

တတိယစတုတ္ထဝါဒေပိ ‘‘ကတိ ဝဿူပနာယိကာ’’တိ သံသယန္တာနံ သံသယဝိနောဒနတ္ထံ ‘‘ဒွေမာ, ဘိက္ခဝေ, ဝဿူပနာယိကာ ပုရိမိကာ ပစ္ဆိမိကာ’’တိ (မဟာဝ. ၁၈၄) ဘဂဝါ အဝေါစ. တတော တာသံ ဒွိန္နံ ဝဿူပနာယိကာနံ ဥပဂမနကာလံ ဒဿေတုံ ‘‘အပရဇ္ဇုဂတာယ အာသာဠှိယာ ပုရိမိကာ ဥပဂန္တဗ္ဗာ, မာသဂတာယ အာသာဠှိယာ ပစ္ဆိမိကာ ဥပဂန္တဗ္ဗာ’’တိ ဝုတ္တံ. တတြာယံ ပိဏ္ဍတ္ထော – အာသာဠှိပုဏ္ဏမိယာ အနန္တရေ ပါဋိပဒဒိဝသေ ပုရိမိကာ ဥပဂန္တဗ္ဗာ, သာဝဏပုဏ္ဏမိယာ အနန္တရေ ပါဋိပဒဒိဝသေ ပစ္ဆိမိကာ ဥပဂန္တဗ္ဗာတိ. တေန ဝုတ္တံ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၈၄) ‘‘တသ္မာ အာသာဠှိပုဏ္ဏမာယ အနန္တရေ ပါဋိပဒဒိဝသေ, အာသာဠှိပုဏ္ဏမိတော ဝါ အပရာယ ပုဏ္ဏမာယ အနန္တရေ ပါဋိပဒဒိဝသေယေဝ ဝိဟာရံ ပဋိဇဂ္ဂိတွာ ပါနီယံ ပရိဘောဇနီယံ ဥပဋ္ဌာပေတွာ သဗ္ဗံ စေတိယဝန္ဒနာဒိသာမီစိကမ္မံ နိဋ္ဌာပေတွာ ‘ဣမသ္မိံ ဝိဟာရေ ဣမံ တေမာသံ ဝဿံ ဥပေမီ’တိ သကိံ ဝါ ဒွတ္တိက္ခတ္တုံ ဝါ ဝါစံ နိစ္ဆာရေတွာ ဝဿံ ဥပဂန္တဗ္ဗ’’န္တိ[Pg.421], သာရတ္ထဒီပနိယမ္ပိ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၈၄) ‘‘အပရဇ္ဇူတိ အာသာဠှိတော အပရံ ဒိနံ, ပါဋိပဒန္တိ အတ္ထော’’တိ, ဝိမတိဝိနောဒနိယမ္ပိ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၈၄) ‘‘အပရသ္မိံ ဒိဝသေတိ ဒုတိယေ ပါဋိပဒဒိဝသေ’’တိ ဧဝံ ပါဠိအဋ္ဌကထာဋီကာသု ပါဋိပဒဒိဝသေယေဝ ဝဿူပဂမနံ ဝုတ္တံ, န ဝုတ္တံ ‘‘အမုကတိထိယောဂေ’’တိ ဝါ ‘‘အမုကနက္ခတ္တယောဂေ’’တိ ဝါ, တသ္မာ ပါဋိပဒဒိဝသေ ပါတော အရုဏုဂ္ဂမနတော ပဋ္ဌာယ သကလဒိဝသံ သကလရတ္တိ ယာဝ ဒုတိယအရုဏုဂ္ဂမနာ ယထာရုစိတေ ကာလေ ဝဿံ ဥပဂန္တဗ္ဗန္တိ ဒဋ္ဌဗ္ဗံ. တတော ဧဝ ဝဿူပနာယိကကာလေ ပုဏ္ဏာတိထိယာ ယောဂေါ, ဥတ္တရာသာဠှနက္ခတ္တေန ယောဂေါ ဟောတူတိ ဝဒန္တာနံ ဝစနံ ဝိနယဝိရုဒ္ဓံ ဟောတိ, တံ ဝစနံ ဂဟေတွာ ပုဏ္ဏာတိထိယောဂံ ဥတ္တရာသာဠှနက္ခတ္တယောဂဉ္စ အာဂမေတွာ ဝဿံ ဥပဂန္တွာပိ တထာဂတေန အပညတ္တံ ပညပေတိ နာမာတိ ဒဋ္ဌဗ္ဗံ.

In the third and fourth accounts, to resolve the doubt of those who wondered, 'How many rains-residence entry times are there?' the Blessed One said: 'Bhikkhus, there are these two rains-residence entry times: the earlier and the later' (Mahāvagga 184). Then, to indicate the time for entering these two rains-residence periods, it was said: 'The earlier should be entered on the day following the Āsāḷha full moon, and the later should be entered a month after the Āsāḷha full moon.' Herein, the condensed meaning is this: the earlier should be entered on the day following the Āsāḷha full moon, and the later should be entered on the day following the Sāvaṇa full moon. Therefore, it is stated in the commentary (Mahāvagga Aṭṭhakathā 184): 'Thus, on the day following the Āsāḷha full moon, or on the day following the next full moon after the Āsāḷha full moon, having prepared the monastery, set out drinking water and water for use, completed all customary duties such as homage to cetiyas, and then having declared once, twice, or thrice, "I will observe the rains-residence in this monastery for these three months," the rains-residence should be entered.' Similarly, the Sāratthadīpanī (Sārattha Ṭīkā, Mahāvagga 3.184) states: '“The day following” means the day after Āsāḷha, that is, the first day of the lunar fortnight.' And the Vimativinodanī (Vi. Vi. Ṭīkā, Mahāvagga 2.184) explains: '“On the following day” means on the next day, the first day of the lunar fortnight.' Thus, in the Pāli texts, commentaries, and sub-commentaries, it is stated that the rains-residence is entered on the first day of the lunar fortnight, not 'on such-and-such a conjunction of lunar days' or 'on such-and-such a conjunction of constellations.' Therefore, it should be understood that the rains-residence is to be entered at any suitable time on the first day of the lunar fortnight, from dawn until the next dawn, throughout the entire day and night. Consequently, the statement of those who say, 'The conjunction of the full moon day or the conjunction of the Uttarāsāḷha constellation should be the time for entering the rains-residence,' is contrary to the Vinaya. It should be understood that by taking such statements and waiting for the conjunction of the full moon day or the Uttarāsāḷha constellation to enter the rains-residence, one is prescribing what was not prescribed by the Tathāgata.

ဧဝံ ပါဠိအဋ္ဌကထာဋီကာသု စ ပုဏ္ဏာတိထိယောဂေ ဧဝ ဝဿံ ဥပဂန္တဗ္ဗံ, န ဧကာယ တိထိယာ ယုတ္တေတိ ဝါ ဥတ္တရာသာဠှနက္ခတ္တယောဂေယေဝ, န သာဝဏနက္ခတ္တယောဂေတိ ဝါ အနာဂတမေဝ ဆာယံ ဂဟေတွာ တထာဂတေန ပညတ္တံ ဝိယ ပေါတ္ထကေသု လိခိတွာ ကေဟိစိ ဌပိတတ္တာ သကလံ ဝိနယပိဋကံ အပဿန္တာ ဝေဒသာမယိကာ တံ ဝစနံ သဒ္ဒဟိတွာ ဝဿူပဂမနကာလေ ပုဏ္ဏာတိထိဥတ္တရာသာဠှယောဂမေဝ ဂဝေသန္တာ မာသဒိဝသေန သဟ အာကဍ္ဎိတဗ္ဗကာလေပိ မာသမတ္တမေဝ အာကဍ္ဎန္တိ, မာသမတ္တမေဝ အာကဍ္ဎိတဗ္ဗကာလေပိ သဟ ဒိဝသေန အာကဍ္ဎန္တိ, တသ္မာ ဧဝံဝါဒိနော ဘိက္ခူ ‘‘အပညတ္တံ တထာဂတေန ပညတ္တံ တထာဂတေနာတိ ဒီပေတီ’’တိ ဝတ္တဗ္ဗတံ အာပဇ္ဇန္တိ, တသ္မာ ဘဂဝတိ ဂါရဝသဟိတာ လဇ္ဇိနော ပဏ္ဍိတာ ဧဝံ န ဂဏှန္တီတိ. တိထိနက္ခတ္တယောဂေါ ပန ဥပေါသထဒိဝသေယေဝ ဗဟုဓာ ပိဋကတ္တယေ အာဂတော, ပေါရာဏဝေဒဂန္ထေသု [Pg.422] စ ပသံသိတော, ကဒါစိ ပန ဝေါဟာရကာလော တိထိယာ နက္ခတ္တေန စ ဝိသမော ဟောတိ, တသ္မာ တံ သမေတုံ အဓိမာသပတနကာလေ မာသမ္ပိ ဒိဝသမ္ပိ အာကဍ္ဎန္တိ, တသ္မာ အညသ္မိံ ကာလေ ဝိသမေပိ အာကဍ္ဎနကာလေ သမာပေတဗ္ဗံ. ဧဝံ သတိ မာသဥတုသံဝစ္ဆရာနံ သမဘာဝေါ ဟောတီတိ ဒဋ္ဌဗ္ဗံ.

Thus, in the Pāli, the commentaries, and the sub-commentaries, it is stated that the rains-residence should be entered only on the conjunction of the full moon day, and not that it is connected to a single lunar day, or only to the Uttarāsāḷha constellation and not the Sāvaṇa constellation. This is because some, taking a mere shadow of the future as if it were prescribed by the Tathāgata, have written it in books and established it. Without seeing the entire Vinaya Piṭaka, those who follow the Vedic tradition believe such statements. When entering the rains-residence, they seek only the conjunction of the full moon day and the Uttarāsāḷha constellation. Even when a month and a day should be adjusted together, they adjust only the month; and even when only a month should be adjusted, they adjust it along with a day. Therefore, bhikkhus who speak thus incur the liability of being told, 'He represents what was not prescribed by the Tathāgata as prescribed by the Tathāgata.' Therefore, those who revere the Blessed One, are modest, and wise do not accept this. However, the conjunction of the lunar day and constellation on the Uposatha day is frequently mentioned in the Three Piṭakas and praised in ancient Vedic texts. Occasionally, however, the conventional time is inconsistent with the lunar day and constellation. Therefore, to reconcile this, they adjust both the month and the day during the time of an intercalary month's occurrence. Thus, at other times, even when there is a discrepancy, it should be reconciled at the time of adjustment. When this is done, it should be understood that there is an equilibrium of months, seasons, and years.

ပဉ္စမဆဋ္ဌဝါဒေသု အဓိမာသောတိ အဋ္ဌာရသဝဿတော အဓိကမာသံ ဂဟေတွာ ဝုတ္တော, တသ္မာ ‘‘အဓိကော မာသော အဓိမာသော’’တိ ကမ္မဓာရယသမာသတ္တာ ပုလ္လိင်္ဂံ ကတွာ ဝုတ္တော. ပုဗ္ဗေ ပန မာသပုဉ္ဇတော အဓိကဃဋိယော ဂဟေတွာ ဝုတ္တော, တသ္မာ ‘‘မာသတော အဓိကံ အဓိမာသ’’န္တိ အဗျယီဘာဝသမာသတ္တာ နပုံသကလိင်္ဂံ ကတွာ ဝုတ္တံ. ဣဓ ပန ‘‘ပေါရာဏကတ္ထေရာ ဧကူနဝီသတိဝဿံ သာမဏေရံ နိက္ခမနီယပုဏ္ဏမာသိံ အတိက္ကမ္မ ပါဋိပဒဒိဝသေ ဥပသမ္ပာဒေန္တိ, တံ ကသ္မာတိ? ဝုစ္စတေ – ဧကသ္မိံ ဝဿေ ဆ စာတုဒ္ဒသိကဥပေါသထဒိဝသာ ဟောန္တိ, ဣတိ ဝီသတိယာ ဝဿေသု စတ္တာရော မာသာ ပရိဟာယန္တိ, ရာဇာနော တတိယေ တတိယေ ဝဿေ ဝဿံ ဥပကဍ္ဎန္တိ, ဣတိ အဋ္ဌာရသသု ဝဿေသု ဆ မာသာ ဝဍ္ဎန္တိ, တတော ဥပေါသထဝသေန ပရိဟီနေ စတ္တာရော မာသေ အပနေတွာ ဒွေ မာသာ အဝသေသာ ဟောန္တိ, တေ ဒွေ မာသေ ဂဟေတွာ ဝီသတိ ဝဿာနိ ပရိပုဏ္ဏာနိ ဟောန္တီတိ နိက္ကင်္ခါ ဟုတွာ နိက္ခမနီယပုဏ္ဏမာသိံ အတိက္ကမ္မ ပါဋိပဒေ ဥပသမ္ပာဒေန္တီ’’တိ အဋ္ဌကထာဝစနေ (ပါစိ. အဋ္ဌ. ၄၀၄) ‘‘နိက္ကင်္ခါ ဟုတွာတိ အဓိကမာသေဟိ သဒ္ဓိံ ပရိပုဏ္ဏဝီသတိဝဿတ္တာ နိဗ္ဗေမတိကာ ဟုတွာ’’တိ အတ္ထော သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ပါစိတ္တိယ ၃.၄၀၄) ဝုတ္တော.

In the fifth and sixth sections, the term 'adhimāsa' is explained as an extra month taken after eighteen years; hence, it is referred to as 'adhiko māso adhimāso' ('the extra month is an intercalary month') and is treated as masculine due to being a kammadhāraya compound. Previously, however, it was explained as extra ghaṭis taken from a collection of months; hence, it was called 'māsato adhikaṃ adhimāsaṃ' ('what is extra from the months is an intercalary month') and was treated as neuter due to being an abyayībhāva compound. Here, however, it is said: 'The ancient elders ordain a novice who is nineteen years old on the first day of the fortnight, after he has passed the full moon day of departure. Why is that? It is explained: In one year, there are six Cātuddasika Uposatha days. Thus, in twenty years, four months are lost. Kings intercalate the year every third year, so in eighteen years, six months are added. Then, after removing the four months lost on account of the Uposatha, two months remain. Taking these two months, the twenty years become complete. Thus, being free from doubt, they ordain him on the first day of the fortnight after he has passed the full moon day of departure.' In the commentary (Pācittiya Aṭṭhakathā 404), the meaning of 'being free from doubt' is given in the Sāratthadīpanī (Sārattha-ṭīkā, Pācittiya 3.404) as 'being certain that the twenty years are complete together with the intercalary months.'

တတြ နနု စ ‘‘တီသုပိ ဂဏ္ဌိပဒေသု အဋ္ဌာရသန္နံ…ပေ… ဝုတ္တ’’န္တိ ဝုတ္တံ, တံ ကထန္တိ စောဒနံ သန္ဓာယ ‘‘ယံ ပန ဝုတ္တံ…ပေ… တံ န ဂဟေတဗ္ဗ’’န္တိ ကိဉ္စာပိ ဝုတ္တံ, တထာပိ တံ ဂဏ္ဌိပဒေသု ဝုတ္တဝစနံ န [Pg.423] ဂဟေတဗ္ဗန္တိ အတ္ထော, ကသ္မာ န ဂဟေတဗ္ဗန္တိ အာဟ ‘‘န ဟီ’’တိအာဒိ. ဟိ ယသ္မာ န ဥပလဗ္ဘန္တိ, တသ္မာ န ဂဟေတဗ္ဗန္တိ ယောဇနာ. ကထံ ဝိညာယတီတိ အာဟ ‘‘တတိယေ’’တိအာဒိ. ပရိစ္စတ္တေယေဝ သမ္ဘဝတော, အပရိစ္စတ္တေ အသမ္ဘဝတော န ဥပလဗ္ဘန္တီတိ ဗျတိရေကဝသေန ဟေတုဖလယောဇနာ. တသ္မာတိအာဒိ လဒ္ဓဂုဏံ.

Regarding that, it was said, 'In the three knot-passages, of the eighteen... etc... it is said.' Concerning the objection, 'How is that?', although it was said, 'But what was said... etc... that should not be taken,' nevertheless the meaning is that the statement made in the knot-passages should not be taken. To the question 'Why should it not be taken?', he said, 'For not...' and so on. 'Hi' means 'since'. Since they are not found, therefore they should not be taken—this is the connection. To the question 'How is this understood?', he said, 'In the third...' and so on. Because they arise only when analyzed, and do not arise when unanalyzed, they are not found—this is the connection of cause and effect by way of exclusion. 'Therefore...' and so on is the benefit obtained.

ဝဇိရဗုဒ္ဓိဋီကာယံ ပန ဂဏ္ဌိပဒေသု ဝုတ္တမေဝ ဂဟေတွာ ဝဒတိ. ဧတာနိ ဝစနာနိ သာမဏေရာနံ ဝီသတိဝဿပရိပုဏ္ဏဘာဝသာဓကာနိယေဝ ဟောန္တိ, န အဓိမာသပတနဝါရေသု သဒိဝသမာသာကဍ္ဎနဘာဝသာဓကာနိ, တသ္မာ ဣမာနိ အာဟရိတွာ တံ အဓိကရဏံ ဝိနိစ္ဆိတုံ န သက္ကောန္တိ. ဘိက္ခူ ပန ဗဟူနံ သန္နိပါတေ ကိဉ္စိ ပါဌံ အာဟရိတွာ ကထေတုံ သမတ္ထော သောဘတီတိ ကတွာ ဤဒိသံ ပါဌံ အာဟရန္တိ. သုတသန္နိစယပဏ္ဍိတာ ပန ဣစ္ဆိတတ္ထဿ အသာဓကတ္တာ ဧဝရူပံ န အာဟရန္တိ. သုဒ္ဓဝေဒိကာနမ္ပိ ဝစနေ ဝိနယဓရာ ဝိနယမေဝ ဇာနန္တိ, န ဗာဟိရသမယံ. အယံ ပန ကထာ ဗာဟိရသမယေ ပဝတ္တာ, တသ္မာ ဝိနယဓရာနံ အဝိသယောတိ မညန္တာ ဝဒန္တိ.

In the Vajirabuddhi-ṭīkā, however, it speaks by taking only what is stated in the knot-passages. These statements serve only to establish the completion of twenty years for novices, not to establish the fact of adjusting a month together with a day on occasions of intercalary months. Therefore, by bringing these up, they cannot settle that dispute. But monks, in a large gathering, bring some passage to speak, thinking that one who is capable of reciting it shines. Thus, they bring such a passage. The wise who are learned, however, do not bring up such things because they do not accomplish the desired purpose. Regarding the words of the pure Vedikas, the Vinaya masters know only the Vinaya, not external doctrines. But this discussion pertains to external doctrines, so they speak, thinking it is beyond the scope of the Vinaya masters.

ဝိနယဓရာ ပန ဧကစ္စေ ဝိနယမေဝ ဇာနန္တိ, ဧကစ္စေ သကလံ ပိဋကတ္တယံ ဇာနန္တိ, ဧကစ္စေ သဗာဟိရသမယံ ပိဋကတ္တယံ ဇာနန္တိ, တသ္မာ ကထေတုံ သမတ္ထဘာဝေါယေဝ ပမာဏံ. ဝေဒိကာနမ္ပိ ဝစနံ ဝေဒပ္ပကရဏာဂတမေဝ ပမာဏံ. န ယံ ကိဉ္စိ ဟတ္ထဂတဂဏနမတ္တံ, တသ္မာ ယဒါ ပထဝိဿရော ရာဇာ သဒိဝသံ မာသံ အာကဍ္ဎိတုကာမော ‘‘ဇေဋ္ဌမာသကာဠပက္ခဥပေါသထံ ပန္နရသိယံ ကရောန္တူ’’တိ ယာစိဿတိ, တဒါ ‘‘သကိံ ပက္ခဿ စာတုဒ္ဒသေ ဝါ ပန္နရသေ ဝါ’’တိ ဝစနတော ပန္နရသိယံ ဥပေါသထကရဏေ ဒေါသော နတ္ထိ, ယဒါ သုဒ္ဓမာသမေဝ အာကဍ္ဎိတုကာမော ‘‘စာတုဒ္ဒသိယံ ကရောန္တူ’’တိ ယာစိဿတိ, ဧဝံ သတိ ပကတိယာပိ ဇေဋ္ဌမာသကာဠပက္ခုပေါသထော စာတုဒ္ဒသောယေဝါတိ ကတွာ ဒေါသော နတ္ထိ, ဥဘယထာပိ ဥပေါသထော [Pg.424] သုကတောယေဝ ဟောတိ, တသ္မာ အနုဝတ္တိတဗ္ဗော. တတော ပရံ ပဌမာသာဠှမာသဿ ဇုဏှပက္ခေပိ ကာဠပက္ခေပိ ဒုတိယာသာဠှမာသဿ ဇုဏှပက္ခေပိ ပန္နရသီဥပေါသထံ ကတွာ ပါဋိပဒဒိဝသေ တိထိယောဂံ ဝါ နက္ခတ္တယောဂံ ဝါ အနောလောကေတွာ ပါတော အရုဏုဂ္ဂမနာနန္တရတော ပဋ္ဌာယ ယာဝ ပုန အရုဏုဂ္ဂမနာ သကလဒိဝသရတ္တိယံ ယထာဇ္ဈာသယံ ဝဿံ ဥပဂစ္ဆန္တော သူပဂတောဝ ဟောတိ, နတ္ထိ ကောစိ ဒေါသောတိ ဒဋ္ဌဗ္ဗော. ဘဝတွေဝံ, ပါတောဝ ဝဿံ ဥပဂစ္ဆန္တော အတ္ထီတိ? အတ္ထိ. ဝုတ္တဉှေတံ သေနာသနက္ခန္ဓကဝဏ္ဏနာယံ (စူဠဝ. အဋ္ဌ. ၃၁၈) ‘‘သစေ ပါတောဝ ဂါဟိတေ သေနာသနေ အညော ဝိတက္ကစာရိကော ဘိက္ခု အာဂန္တွာ သေနာသနံ ယာစတိ, ‘ဂဟိတံ, ဘန္တေ, သေနာသနံ, ဝဿူပဂတော သံဃော, ရမဏီယော ဝိဟာရော, ရုက္ခမူလာဒီသု ယတ္ထ ဣစ္ဆထ, တတ္ထ ဝသထာ’တိ ဝတ္တဗ္ဗော’’တိ.

Some Vinaya experts know only the Vinaya, some know the entire Tipiṭaka, and some know the Tipiṭaka along with external doctrines. Therefore, the ability to explain is the true measure. The statements of those versed in the Vedas are authoritative only when they come from a Vedic treatise, not just any calculation that comes to hand. Thus, when the sovereign king wishes to adjust the month together with a day and requests, 'Let them observe the Uposatha on the fifteenth day of the dark fortnight of Jeṭṭhamāsa,' then, according to the statement, 'Once in a fortnight, on the fourteenth or fifteenth,' there is no fault in observing the Uposatha on the fifteenth. When he wishes to adjust only the regular month and requests, 'Let them observe it on the fourteenth,' then, since the Uposatha of the dark fortnight of Jeṭṭhamāsa is by nature on the fourteenth, there is no fault. In both cases, the Uposatha is well performed; therefore, it should be followed. After that, having observed the fifteenth-day Uposatha in the bright and dark fortnights of the first Āsāḷha month, and in the bright fortnight of the second Āsāḷha month, then on the following first day, without regard for the conjunction of the lunar day or the constellation, one who enters the rains-residence according to his inclination, from the moment after dawn until the next dawn, throughout the entire day and night, is indeed properly entered. It should be understood that there is no fault whatsoever. Be that as it may, is there one who enters the rains-residence in the morning? There is. For it is said in the commentary to the Senāsanakkhandhaka (Cūḷavagga Aṭṭhakathā 318): 'If, in the morning, after a lodging has been taken, another wandering bhikkhu arrives and requests lodging, he should be told: “Venerable, the lodging is taken. The Saṅgha has entered the rains-residence. The monastery is pleasant. Dwell wherever you wish, at the foot of a tree or elsewhere.”'

ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ

Thus in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha.

ဝဿူပနာယိကဝိနိစ္ဆယကထာလင်္ကာရော နာမ

The Ornament of the Discussion on the Determination of Entering the Rains-Residence

ဆဗ္ဗီသတိမော ပရိစ္ဆေဒေါ.

The Twenty-Sixth Chapter.

ပဌမော ဘာဂေါ နိဋ္ဌိတော.

The First Part is Finished.

বাংলা
পালি	অট্ঠকথা	টীকা	অন্ন
1101 পারাজিক পালি 1102 পাচিত্তিয় পালি 1103 মহাবগ্গ পালি (বিনয়) 1104 চূলবগ্গ পালি 1105 পরিবার পালি	1201 পারাজিককণ্ড অট্ঠকথা-১ 1202 পারাজিককণ্ড অট্ঠকথা-২ 1203 পাচিত্তিয় অট্ঠকথা 1204 মহাবগ্গ অট্ঠকথা (বিনয়) 1205 চূলবগ্গ অট্ঠকথা 1206 পরিবার অট্ঠকথা	1301 সারত্থদীপনী টীকা-১ 1302 সারত্থদীপনী টীকা-২ 1303 সারত্থদীপনী টীকা-৩	1401 দ্বেমাতিকাপালি 1402 বিনয়সংগহ অট্ঠকথা 1403 বজিরবুদ্ধি টীকা 1404 বিমতিবিনোদনী টীকা-১ 1405 বিমতিবিনোদনী টীকা-২ 1406 বিনয়ালংকার টীকা-১ 1407 বিনয়ালংকার টীকা-২ 1408 কঙ্খাবিতরণীপুরাণ টীকা 1409 বিনয়বিনিচ্ছয়-উত্তরবিনিচ্ছয় 1410 বিনয়বিনিচ্ছয় টীকা-১ 1411 বিনয়বিনিচ্ছয় টীকা-২ 1412 পাচিত্যাদিযোজনাপালি 1413 খুদ্ধসিক্খা-মূলসিক্খা 8401 বিসুদ্ধিমগ্গ-১ 8402 বিসুদ্ধিমগ্গ-২ 8403 বিসুদ্ধিমগ্গ-মহাটীকা-১ 8404 বিসুদ্ধিমগ্গ-মহাটীকা-২ 8405 বিসুদ্ধিমগ্গ নিদানকথা 8406 দীঘনিকায় (পু-বি) 8407 মজ্ঝিমনিকায় (পু-বি) 8408 সংযুত্তনিকায় (পু-বি) 8409 অঙ্গুত্তরনিকায় (পু-বি) 8410 বিনয়পিটক (পু-বি) 8411 অভিধম্মপিটক (পু-বি) 8412 অট্ঠকথা (পু-বি) 8413 নিরুত্তিদীপনী 8414 পরমত্থদীপনী সংগহমহাটীকাপাঠ 8415 অনুদীপনীপাঠ 8416 পট্ঠানুদ্দেস দীপনীপাঠ 8417 নমক্কারটীকা 8418 মহাপণামপাঠ 8419 লক্খণাতো বুদ্ধথোমনাগাথা 8420 সুতবন্দনা 8421 কমলাঞ্জলি 8422 জিনালংকার 8423 পজ্জমধু 8424 বুদ্ধগুণগাথাবলী 8425 চূলগন্থবংস 8426 মহাবংস 8427 সাসনবংস 8428 কচ্চায়নব্যাকরণং 8429 মোগ্গল্লানব্যাকরণং 8430 সদ্দনীতিপ্পকরণং (পদমালা) 8431 সদ্দনীতিপ্পকরণং (ধাতুমালা) 8432 পদরূপসিদ্ধি 8433 মোগ্গল্লানপঞ্চিকা 8434 পযোগসিদ্ধিপাঠ 8435 বুত্তোদয়পাঠ 8436 অভিধানপ্পদীপিকাপাঠ 8437 অভিধানপ্পদীপিকাটীকা 8438 সুবোধালংকারপাঠ 8439 সুবোধালংকারটীকা 8440 বালাবতার গণ্ঠিপদত্থবিনিচ্ছয়সার 8441 লোকনীতি 8442 সুত্তন্তনীতি 8443 সূরস্সতীনীতি 8444 মহারহনীতি 8445 ধম্মনীতি 8446 কবিদপ্পণনীতি 8447 নীতিমঞ্জরী 8448 নরদক্খদীপনী 8449 চতুরারক্খদীপনী 8450 চাণক্যনীতি 8451 রসবাহিনী 8452 সীমাবিসোধনীপাঠ 8453 বেস্সন্তরগীতি 8454 মোগ্গল্লান বুত্তিবিবরণপঞ্চিকা 8455 থূপবংস 8456 দাঠাবংস 8457 ধাতুপাঠবিলাসিনিয়া 8458 ধাতুবংস 8459 হত্থবনগল্লবিহারবংস 8460 জিনচরিতয় 8461 জিনবংসদীপং 8462 তেলকটাহগাথা 8463 মিলিদটীকা 8464 পদমঞ্জরী 8465 পদসাধনং 8466 সদ্দবিন্দুপকরণং 8467 কচ্চায়নধাতুমঞ্জুসা 8468 সামন্তকূটবণ্ণনা
2101 সীলক্খন্ধবগ্গ পালি 2102 মহাবগ্গ পালি (দীঘ) 2103 পাথিকবগ্গ পালি	2201 সীলক্খন্ধবগ্গ অট্ঠকথা 2202 মহাবগ্গ অট্ঠকথা (দীঘ) 2203 পাথিকবগ্গ অট্ঠকথা	2301 সীলক্খন্ধবগ্গ টীকা 2302 মহাবগ্গ টীকা (দীঘ) 2303 পাথিকবগ্গ টীকা 2304 সীলক্খন্ধবগ্গ-অভিনবটীকা-১ 2305 সীলক্খন্ধবগ্গ-অভিনবটীকা-২
3101 মূলপণ্ণাস পালি 3102 মজ্ঝিমপণ্ণাস পালি 3103 উপরিপণ্ণাস পালি	3201 মূলপণ্ণাস অট্ঠকথা-১ 3202 মূলপণ্ণাস অট্ঠকথা-২ 3203 মজ্ঝিমপণ্ণাস অট্ঠকথা 3204 উপরিপণ্ণাস অট্ঠকথা	3301 মূলপণ্ণাস টীকা 3302 মজ্ঝিমপণ্ণাস টীকা 3303 উপরিপণ্ণাস টীকা
4101 সগাথাবগ্গ পালি 4102 নিদানবগ্গ পালি 4103 খন্ধবগ্গ পালি 4104 সলায়তনবগ্গ পালি 4105 মহাবগ্গ পালি (সংযুত্ত)	4201 সগাথাবগ্গ অট্ঠকথা 4202 নিদানবগ্গ অট্ঠকথা 4203 খন্ধবগ্গ অট্ঠকথা 4204 সলায়তনবগ্গ অট্ঠকথা 4205 মহাবগ্গ অট্ঠকথা (সংযুত্ত)	4301 সগাথাবগ্গ টীকা 4302 নিদানবগ্গ টীকা 4303 খন্ধবগ্গ টীকা 4304 সলায়তনবগ্গ টীকা 4305 মহাবগ্গ টীকা (সংযুত্ত)
5101 এককনিপাত পালি 5102 দুকনিপাত পালি 5103 তিকনিপাত পালি 5104 চতুক্কনিপাত পালি 5105 পঞ্চকনিপাত পালি 5106 ছক্কনিপাত পালি 5107 সত্তকনিপাত পালি 5108 অট্ঠকাদিনিপাত পালি 5109 নবকনিপাত পালি 5110 দশকনিপাত পালি 5111 একাদশকনিপাত পালি	5201 এককনিপাত অট্ঠকথা 5202 দুক-তিক-চতুক্কনিপাত অট্ঠকথা 5203 পঞ্চক-ছক্ক-সত্তকনিপাত অট্ঠকথা 5204 অট্ঠকাদিনিপাত অট্ঠকথা	5301 এককনিপাত টীকা 5302 দুক-তিক-চতুক্কনিপাত টীকা 5303 পঞ্চক-ছক্ক-সত্তকনিপাত টীকা 5304 অট্ঠকাদিনিপাত টীকা
6101 খুদ্ধকপাঠ পালি 6102 ধম্মপদ পালি 6103 উদান পালি 6104 ইতিবুত্তক পালি 6105 সুত্তনিপাত পালি 6106 বিমানবত্থু পালি 6107 পেতবত্থু পালি 6108 থেরগাথা পালি 6109 থেরীগাথা পালি 6110 অপদান পালি-১ 6111 অপদান পালি-২ 6112 বুদ্ধবংস পালি 6113 চরিয়াপিটক পালি 6114 জাতক পালি-১ 6115 জাতক পালি-২ 6116 মহানিদ্দেস পালি 6117 চূলনিদ্দেস পালি 6118 পটিসম্ভিদামগ্গ পালি 6119 নেত্তিপ্পকরণ পালি 6120 মিলিন্দপঞ্হ পালি 6121 পেটকোপদেস পালি	6201 খুদ্ধকপাঠ অট্ঠকথা 6202 ধম্মপদ অট্ঠকথা-১ 6203 ধম্মপদ অট্ঠকথা-২ 6204 উদান অট্ঠকথা 6205 ইতিবুত্তক অট্ঠকথা 6206 সুত্তনিপাত অট্ঠকথা-১ 6207 সুত্তনিপাত অট্ঠকথা-২ 6208 বিমানবত্থু অট্ঠকথা 6209 পেতবত্থু অট্ঠকথা 6210 থেরগাথা অট্ঠকথা-১ 6211 থেরগাথা অট্ঠকথা-২ 6212 থেরীগাথা অট্ঠকথা 6213 অপদান অট্ঠকথা-১ 6214 অপদান অট্ঠকথা-২ 6215 বুদ্ধবংস অট্ঠকথা 6216 চরিয়াপিটক অট্ঠকথা 6217 জাতক অট্ঠকথা-১ 6218 জাতক অট্ঠকথা-২ 6219 জাতক অট্ঠকথা-৩ 6220 জাতক অট্ঠকথা-৪ 6221 জাতক অট্ঠকথা-৫ 6222 জাতক অট্ঠকথা-৬ 6223 জাতক অট্ঠকথা-৭ 6224 মহানিদ্দেস অট্ঠকথা 6225 চূলনিদ্দেস অট্ঠকথা 6226 পটিসম্ভিদামগ্গ অট্ঠকথা-১ 6227 পটিসম্ভিদামগ্গ অট্ঠকথা-২ 6228 নেত্তিপ্পকরণ অট্ঠকথা	6301 নেত্তিপ্পকরণ টীকা 6302 নেত্তিবিভাবিনী
7101 ধম্মসংগণী পালি 7102 বিভঙ্গ পালি 7103 ধাতুকথা পালি 7104 পুগ্গলপঞ্ঞাত্তি পালি 7105 কথাবত্থু পালি 7106 যমক পালি-১ 7107 যমক পালি-২ 7108 যমক পালি-৩ 7109 পট্ঠান পালি-১ 7110 পট্ঠান পালি-২ 7111 পট্ঠান পালি-৩ 7112 পট্ঠান পালি-৪ 7113 পট্ঠান পালি-৫	7201 ধম্মসংগণি অট্ঠকথা 7202 সম্মোহবিনোদনী অট্ঠকথা 7203 পঞ্চপকরণ অট্ঠকথা	7301 ধম্মসংগণী-মূলটীকা 7302 বিভঙ্গ-মূলটীকা 7303 পঞ্চপকরণ-মূলটীকা 7304 ধম্মসংগণী-অনুটীকা 7305 পঞ্চপকরণ-অনুটীকা 7306 অভিধম্মাবতারো-নামরূপপরিচ্ছেদো 7307 অভিধম্মত্থসংগহো 7308 অভিধম্মাবতার-পুরাণটীকা 7309 অভিধম্মমাতিকাপালি

中文
巴利	義註	複註	藏外典籍
1101 巴拉基咖（波羅夷） 1102 巴吉帝亞（波逸提） 1103 大品（律藏） 1104 小品 1105 附隨	1201 巴拉基咖（波羅夷）義註-1 1202 巴拉基咖（波羅夷）義註-2 1203 巴吉帝亞（波逸提）義註 1204 大品義註（律藏） 1205 小品義註 1206 附隨義註	1301 心義燈-1 1302 心義燈-2 1303 心義燈-3	1401 疑惑度脫 1402 律攝註釋 1403 金剛智疏 1404 疑難解除疏-1 1405 疑難解除疏-2 1406 律莊嚴疏-1 1407 律莊嚴疏-2 1408 古老解惑疏 1409 律抉擇-上抉擇 1410 律抉擇疏-1 1411 律抉擇疏-2 1412 巴吉帝亞等啟請經 1413 小戒學-根本戒學 8401 清淨道論-1 8402 清淨道論-2 8403 清淨道大複註-1 8404 清淨道大複註-2 8405 清淨道論導論 8406 長部問答 8407 中部問答 8408 相應部問答 8409 增支部問答 8410 律藏問答 8411 論藏問答 8412 義注問答 8413 語言學詮釋手冊 8414 勝義顯揚 8415 隨燈論誦 8416 發趣論燈論 8417 禮敬文 8418 大禮敬文 8419 依相讚佛偈 8420 經讚 8421 蓮花供 8422 勝者莊嚴 8423 語蜜 8424 佛德偈集 8425 小史 8427 佛教史 8426 大史 8429 目犍連文法 8428 迦旃延文法 8430 文法寶鑑（詞幹篇） 8431 文法寶鑑（詞根篇） 8432 詞形成論 8433 目犍連五章 8434 應用成就讀本 8435 音韻論讀本 8436 阿毗曇燈讀本 8437 阿毗曇燈疏 8438 妙莊嚴論讀本 8439 妙莊嚴論疏 8440 初學入門義抉擇精要 8446 詩王智論 8447 智論花鬘 8445 法智論 8444 大羅漢智論 8441 世間智論 8442 經典智論 8443 勇士百智論 8450 考底利耶智論 8448 人眼燈 8449 四護衛燈 8451 妙味之流 8452 界清淨 8453 韋桑達拉頌 8454 目犍連語釋五章 8455 塔史 8456 佛牙史 8457 詞根讀本注釋 8458 舍利史 8459 象頭山寺史 8460 勝者行傳 8461 勝者宗燈 8462 油鍋偈 8463 彌蘭王問疏 8464 詞花鬘 8465 詞成就論 8466 正理滴論 8467 迦旃延詞根注 8468 邊境山注釋
2101 戒蘊品 2102 大品（長部） 2103 波梨品	2201 戒蘊品註義註 2202 大品義註（長部） 2203 波梨品義註	2301 戒蘊品疏 2302 大品複註（長部） 2303 波梨品複註 2304 戒蘊品新複註-1 2305 戒蘊品新複註-2
3101 根本五十經 3102 中五十經 3103 後五十經	3201 根本五十義註-1 3202 根本五十義註-2 3203 中五十義註 3204 後五十義註	3301 根本五十經複註 3302 中五十經複註 3303 後五十經複註
4101 有偈品 4102 因緣品 4103 蘊品 4104 六處品 4105 大品（相應部）	4201 有偈品義注 4202 因緣品義注 4203 蘊品義注 4204 六處品義注 4205 大品義注（相應部）	4301 有偈品複註 4302 因緣品註 4303 蘊品複註 4304 六處品複註 4305 大品複註（相應部）
5101 一集經 5102 二集經 5103 三集經 5104 四集經 5105 五集經 5106 六集經 5107 七集經 5108 八集等經 5109 九集經 5110 十集經 5111 十一集經	5201 一集義註 5202 二、三、四集義註 5203 五、六、七集義註 5204 八、九、十、十一集義註	5301 一集複註 5302 二、三、四集複註 5303 五、六、七集複註 5304 八集等複註
6101 小誦 6102 法句經 6103 自說 6104 如是語 6105 經集 6106 天宮事 6107 餓鬼事 6108 長老偈 6109 長老尼偈 6110 譬喻-1 6111 譬喻-2 6112 諸佛史 6113 所行藏 6114 本生-1 6115 本生-2 6116 大義釋 6117 小義釋 6118 無礙解道 6119 導論 6120 彌蘭王問 6121 藏釋	6201 小誦義注 6202 法句義注-1 6203 法句義注-2 6204 自說義注 6205 如是語義註 6206 經集義注-1 6207 經集義注-2 6208 天宮事義注 6209 餓鬼事義注 6210 長老偈義注-1 6211 長老偈義注-2 6212 長老尼義注 6213 譬喻義注-1 6214 譬喻義注-2 6215 諸佛史義注 6216 所行藏義注 6217 本生義注-1 6218 本生義注-2 6219 本生義注-3 6220 本生義注-4 6221 本生義注-5 6222 本生義注-6 6223 本生義注-7 6224 大義釋義注 6225 小義釋義注 6226 無礙解道義注-1 6227 無礙解道義注-2 6228 導論義注	6301 導論複註 6302 導論明解
7101 法集論 7102 分別論 7103 界論 7104 人施設論 7105 論事 7106 雙論-1 7107 雙論-2 7108 雙論-3 7109 發趣論-1 7110 發趣論-2 7111 發趣論-3 7112 發趣論-4 7113 發趣論-5	7201 法集論義註 7202 分別論義註（迷惑冰消） 7203 五部論義註	7301 法集論根本複註 7302 分別論根本複註 7303 五論根本複註 7304 法集論複註 7305 五論複註 7306 阿毘達摩入門 7307 攝阿毘達磨義論 7308 阿毘達摩入門古複註 7309 阿毘達摩論母

English
Pali Canon	Commentaries	Sub-commentaries	Other
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi
1 နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One. ဝိနယပိဋကေ In the Vinaya Piṭaka ဝိနယာလင်္ကာရ-ဋီကာ (ပဌမော ဘာဂေါ) Vinayālaṅkāra-ṭīkā (Subcommentary on the Ornament of the Vinaya, First Part) ဂန္ထာရမ္ဘကထာ Introduction to the Text မုတ္တဟာရာဒိနယဂါထာ The Verses on the Method Beginning with the Pearl Necklace ယော [Pg.1] လောကေ လောကလောကော ဝရတရပရဒေါ ရာဇရာဇဂ္ဂဇညော; အာကာသာကာရကာရော ပရမရတိရတော ဒေဝဒေဝန္တဝဇ္ဇော. He who is the light for the world, most excellent and surpassing others, king of kings, foremost of the noble; whose nature is like space, delighting in the supreme bliss, blameless among the god of gods. သံသာရာသာရသာရော သုနရနမနတော မာရဟာရန္တရဋ္ဌော; လောကာလင်္ကာရကာရော အတိသတိဂတိမာ ဓီရဝီရတ္တရမ္မော. The essence in the essenceless round of rebirth, revered by good people, standing as the remover of Māra; an adornment for the world, possessing supreme mindfulness, most delightful to the wise and brave. သီဟနိဝတ္တနနယဂါထာ The Verses on the Lion's Turning-Back Method သံသာရစက္ကဝိဒ္ဓံသံ, သမ္ဗုဒ္ဓံ တံ သုမာနသံ; သံနမာမိ သုဂုဏေသံ, သံဒေသိတသုဒုဒ္ဒသံ. I bow to him, the Perfectly Enlightened One of tranquil mind, who has destroyed the wheel of existence, the lord of good qualities, who has pointed out what is exceedingly difficult to see. အနောတတ္တောဒကာဝတ္တနယဂါထာ The Verses on the Anotatta Water-Turning Method ယေန [Pg.2] ဝိဒ္ဓံသိတာ ပါပါ, ယေန နိဗ္ဗာပိတာ ဒရာ; ယေန လောကာ နိဿရိသုံ, ယေန စာဟံ နမာမိ တံ. By whom evils are destroyed, by whom fears are extinguished, by whom worlds are transcended—to him I pay homage. စတုဒီပစက္ကဝတ္တနနယဂါထာ The Verses on the Method of the Universal Monarch of the Four Continents သံဃံ သသံဃံ နမာမိ, ဝန္တန္တဝရဓမ္မဇံ; မဂ္ဂဂ္ဂမနဖလဋ္ဌံ, သုသံသံ သုဘမာနသံ. I bow to the Saṅgha with its assembly, born of the excellent Dhamma that ends defilements, established in the path and its fruit, well-praised and of pure mind. အဗျပေတစတုပါဒအာဒိယမကဂါထာ The Verses of Unbroken Initial Repetition in a Quatrain ဝိနယံ ဝိနယံ သာရံ, သင်္ဂဟံ သင်္ဂဟံ ကရံ; စရိယံ စရိယံ ဝန္ဒေ, ပရမံ ပရမံ သုတံ. I venerate the Vinaya, the essence of discipline; the Collection that makes a collection; the Conduct, that very conduct; the Supreme, the supreme teaching. ဗျပေတစတုပါဒအာဒိအန္တယမကဂါထာ The Verses of Broken Four-Line Initial and Final Repetition ပကာရေ ဗဟုပကာရေ, သာဂရေ ဂုဏသာဂရေ; ဂရဝေါ မမ ဂရဝေါ, ဝန္ဒာမိ အဘိဝန္ဒာမိ. To him of many kinds of help, the ocean of qualities, my reverence, my deep reverence; I bow down and pay homage. ဝတ္ထုတ္တယေ ဂန္ထကာရေ, ဂရူသု သာဒရံ မယာ; ကတေန နမက္ကာရေန, ဟိတွာ သဗ္ဗေ ဥပဒ္ဒဝေ. By the salutation made by me with respect to the Triple Gem, the authors of the texts, and my teachers, having overcome all obstacles, သိက္ခာကာမေဟိ ဓီရေဟိ, ဇိနသာသနကာရိဘိ; ဘိက္ခူဟိ ဝိနယညူဟိ, သာဒရံ အဘိယာစိတော. I was earnestly requested by wise monks who desire the training, who are experts in the Vinaya, and who carry on the Victor’s Dispensation. ဝဏ္ဏယိဿာမိ ဝိနယ-သင်္ဂဟံ ပီတိဝဍ္ဎနံ; ဘိက္ခူနံ ဝေနယိကာနံ, ယထာသတ္တိဗလံ အဟံ. I shall expound the Vinaya-saṅgaha, which enhances gladness for the monks skilled in the Vinaya, according to my ability and strength. ပေါရာဏေဟိ ကတာ ဋီကာ, ကိဉ္စာပိ အတ္ထိ သာ ပန; အတိသင်္ခေပဘာဝေန, န သာဓေတိ ယထိစ္ဆိတံ. Although there is a subcommentary made by the ancients, yet because of its extreme conciseness, it does not accomplish what is wished for. တသ္မာ ဟိ နာနာသတ္ထေဟိ, သာရမာဒါယ သာဓုကံ; နာတိသင်္ခေပဝိတ္ထာရံ, ကရိဿံ အတ္ထဝဏ္ဏနံ. Therefore, having carefully extracted the essence from various treatises, I will compose an explanation of the meaning that is neither too concise nor too detailed. ဝိနယာလင်္ကာရံ နာမ, ပေသလာနံ ပမောဒနံ; ဣမံ ပကရဏံ သဗ္ဗေ, သမ္မာ ဓာရေန္တု သာဓဝေါတိ. May all good people rightly uphold this treatise named the Vinayālaṅkāra, which is a delight to the virtuous. ဂန္ထာရမ္ဘကထာဝဏ္ဏနာ The Explanation of the Introduction ဝိဝိဓဝိသေသနယသမန္နာဂတံ [Pg.3] ကာယဝါစာဝိနယနကရဏသမတ္ထံ လဇ္ဇိပေသလဘိက္ခူနံ သံသယဝိနောဒနကာရကံ ယောဂါဝစရပုဂ္ဂလာနံ သီလဝိသုဒ္ဓိသမ္ပာပကံ ဇိနသာသနဝုဍ္ဎိဟေတုဘူတံ ပကရဏမိဒမာရဘိတုကာမော အယမာစရိယာသဘော ပဌမံ တာဝ ရတနတ္တယပဏာမပဏာမာရဟဘာဝအဘိဓေယျကရဏဟေတု ကရဏပ္ပကာရပကရဏာဘိဓာနနိမိတ္တပယောဇနာနိ ဒဿေတုံ ‘‘ဝတ္ထုတ္တယံ နမဿိတွာ’’တိအာဒိမာဟ. ဧတ္ထ ဟိ ဝတ္ထုတ္တယံ နမဿိတွာတိ ဣမိနာ ရတနတ္တယပဏာမော ဝုတ္တော ပဏာမေတဗ္ဗပဏာမအတ္ထဒဿနတော. သရဏံ သဗ္ဗပါဏိနန္တိ ဣမိနာ ပဏာမာရဟဘာဝေါ ပဏာမဟေတုဒဿနတော. ပါဠိမုတ္တဝိနိစ္ဆယန္တိ အဘိဓေယျော ဣမဿ ပကရဏဿ အတ္ထဘာဝတော. ဝိပ္ပကိဏ္ဏမနေကတ္ထာတိ ကရဏဟေတု တေနေဝကာရဏေန ပကရဏဿ ကတတ္တာ. သမာဟရိတွာ ဧကတ္ထ, ဒဿယိဿမနာကုလန္တိ ကရဏပ္ပကာရော တေနာကာရေန ပကရဏဿ ကရဏတော. ပကရဏာဘိဓာနံ ပန သမာဟရိတသဒ္ဒဿ သာမတ္ထိယတော ဒဿိတံ သမာဟရိတွာ ဒဿနေနေဝ ဣမဿ ပကရဏဿ ဝိနယသင်္ဂဟဣတိ နာမဿ လဘနတော. Desiring to begin this treatise—which is endowed with various special methods; capable of effecting discipline in body and speech; a dispeller of doubt for scrupulous and virtuous monks; a producer of purity of virtue for yogis engaged in the practice; and a cause for the growth of the Victor’s Dispensation—this pre-eminent teacher first states the verse beginning ‘Having paid homage to the Triple Gem’ in order to show: the homage to the Triple Gem, the worthiness of being paid homage to, the subject matter, the reason for composing, the method of composing, the name of the treatise, the occasion, and the purpose. Here, by ‘Having paid homage to the Triple Gem,’ the homage to the Triple Gem is stated, as it shows the object to be paid homage to and the meaning of homage. By ‘a refuge for all beings,’ the worthiness of being paid homage to is shown, as it gives the reason for the homage. By ‘decisions on matters freed from the Pāli,’ the subject matter of this treatise is stated, because of its meaning. By ‘scattered and of many meanings,’ the reason for composing is stated, because the treatise was composed for that very reason. By ‘Having gathered it together in one place, I will show it without confusion,’ the method of composing is stated, because the treatise is composed in that manner. The name of the treatise, however, is shown by the capacity of the word ‘gathered,’ for it is by gathering together and showing that this treatise obtains the name ‘Vinayasaṅgaha’. နိမိတ္တံ ပန အဇ္ဈတ္တိကဗာဟိရဝသေန ဒုဝိဓံ. တတ္ထ အဇ္ဈတ္တိကံ နာမ ကရုဏာ, တံ ဒဿနကိရိယာယ သာမတ္ထိယတော ဒဿိတံ တသ္မိံ အသတိ ဒဿနကိရိယာယ အဘာဝတော. ဗာဟိရံ နာမ သောတုဇနသမူဟော, တံ ယောဂါဝစရဘိက္ခူနန္တိ တဿ ကရုဏာရမ္မဏဘာဝတော. ပယောဇနံ ပန ဒုဝိဓံ ပဏာမပယောဇနပကရဏပယောဇနဝသေန. တတ္ထ ပဏာမပယောဇနံ နာမ အန္တရာယဝိသောသနပသာဒဇနနာဒိကံ, တံ သရဏံ သဗ္ဗပါဏိနန္တိ ဣမဿ သာမတ္ထိယတော ဒဿိတံ ဟေတုမှိ သတိ ဖလဿ အဝိနာဘာဝတော. ဝုတ္တဉှိ အဘိဓမ္မဋီကာစရိယေန ‘‘ဂုဏဝိသေသဝါ ဟိ ပဏာမာရဟော [Pg.4] ဟောတိ, ပဏာမာရဟေ စ ကတော ပဏာမော ဝုတ္တပ္ပယောဇနသိဒ္ဓိကရောဝ ဟောတီ’’တိ (ဓ. သ. မူလဋီ. ၁). ပကရဏပယောဇနမ္ပိ ဒုဝိဓံ မုချာနုသင်္ဂိကဝသေန. တေသု မုချပယောဇနံ နာမ ဗျဉ္ဇနာနုရူပံ အတ္ထဿ ပဋိဝိဇ္ဈနံ ပကာသနဉ္စ အတ္ထာနုရူပံ ဗျဉ္ဇနဿ ဥဒ္ဒိသနံ ဥဒ္ဒေသာပနဉ္စ, တံ ဝိနယေ ပါဋဝတ္ထာယာတိ ဣမိနာ ဝုတ္တံ. အနုသင်္ဂိကပယောဇနံ နာမ သီလာဒိအနုပါဒါပရိနိဗ္ဗာနန္တော အတ္ထော, တံ သမာဟရိတွာ ဧကတ္ထ ဒဿယိဿန္တိ ဣမဿ သာမတ္ထိယေန ဒဿိတံ ဧကတ္ထ သမာဟရိတွာ ဒဿနေ သတိ တဒုဂ္ဂဟပရိပုစ္ဆာဒိနာ ကတပယောဂဿ အနန္တရာယေန တဒတ္ထသိဇ္ဈနတောတိ. The occasion, however, is twofold: internal and external. Of these, the internal is compassion; this is shown by the capacity for the act of explaining, for without it the act of explaining is impossible. The external is the assembly of listeners; this is indicated by the phrase ‘for the monks engaged in the practice,’ as they are the object of his compassion. The purpose, however, is twofold: the purpose of the homage and the purpose of the treatise. Of these, the purpose of the homage is the removal of obstacles, the generation of confidence, and so on. This is shown by the capacity of the phrase ‘a refuge for all beings,’ for when the cause is present, the fruit is inevitable. It is said by the author of the Abhidhamma subcommentary: ‘For one who possesses special qualities is worthy of homage, and homage paid to one worthy of homage accomplishes the stated purpose.’ The purpose of the treatise is also twofold: primary and secondary. Of these, the primary purpose is the penetration and clarification of the meaning in accordance with the letter, and the pointing out and teaching of the letter in accordance with the meaning; this is stated by the phrase ‘for the sake of mastery in the Vinaya.’ The secondary purpose is the goal that extends from virtue up to final Nibbāna without clinging; this is shown by the capacity of the phrase ‘having gathered it together in one place, I will show it,’ for when it is gathered together and shown in one place, for one who has made the effort through study, inquiry, and so on, that goal is accomplished without obstacle. ကိမတ္ထံ ပနေတ္ထ ရတနတ္တယပဏာမာဒယော အာစရိယေန ကတာ, နနု အဓိပ္ပေတဂန္ထာရမ္ဘောဝ ကာတဗ္ဗောတိ? ဝုစ္စတေ – ဧတ္ထ ရတနတ္တယပဏာမကရဏံ တဗ္ဗိဟတန္တရာယော ဟုတွာ အနာယာသေန ဂန္ထပရိသမာပနတ္ထံ. ပဏာမာရဟဘာဝဝစနံ အတ္တနော ယုတ္တပတ္တကာရိတာဒဿနတ္ထံ, တံ ဝိညူနံ တောသာပနတ္ထံ, တံ ပကရဏဿ ဥဂ္ဂဟဏတ္ထံ, တံ သဗ္ဗသမ္ပတ္တိနိပ္ဖာဒနတ္ထံ. အဘိဓေယျကထနံ ဝိဒိတာဘိဓေယျဿ ဂန္ထဿ ဝိညူနံ ဥဂ္ဂဟဓာရဏာဒိဝသေန ပဋိပဇ္ဇနတ္ထံ. ကရဏဟေတုကထနံ အကာရဏေ ကတဿ ဝါယာမဿ နိပ္ဖလဘာဝတော တပ္ပဋိက္ခေပနတ္ထံ. ကရဏပ္ပကာရကထနံ ဝိဒိတပ္ပကာရဿ ဂန္ထဿ သောတူနံ ဥဂ္ဂဟဏာဒီသု ရုစိဇနနတ္ထံ. အဘိဓာနဒဿနံ ဝေါဟာရသုခတ္ထံ. နိမိတ္တကထနံ အာသန္နကာရဏဒဿနတ္ထံ. ပယောဇနဒဿနံ ဒုဝိဓပယောဇနကာမီနံ သောတူနံ သမုဿာဟဇနနတ္ထန္တိ. For what reason did the teacher here make the homage to the Triple Gem and so on? Should he not just have started the treatise he intended? It is said: Here, making the homage to the Triple Gem is for the purpose of completing the treatise without difficulty, having removed obstacles. Stating the worthiness of being paid homage to is for showing one’s own proper conduct, which is for pleasing the wise, which is for the sake of grasping the treatise, which is for the accomplishment of all success. Stating the subject matter is so that the wise, knowing the subject, will engage with the treatise by way of study, retention, and so on. Stating the reason for composing is to counter the charge that an effort made without reason is fruitless. Stating the method of composing is to arouse interest in the listeners for studying, etc., the treatise whose method is known. Showing the name is for ease of reference. Stating the occasion is for showing the proximate cause. Showing the purpose is for inspiring the listeners who desire the twofold purpose. ရတနတ္တယပဏာမပယောဇနံ ပန ဗဟူဟိ ပကာရေဟိ ဝိတ္ထာရယန္တိ အာစရိယာ, တံ တတ္ထ တတ္ထ ဝုတ္တနယေနေဝ ဂဟေတဗ္ဗံ. ဣဓ ပန ဂန္ထဂရုဘာဝမောစနတ္ထံ အဋ္ဌကထာစရိယေဟိ အဓိပ္ပေတပယောဇနမေဝ ကထယိမှ. ဝုတ္တဉှိ အဋ္ဌကထာစရိယေန – The purpose of paying homage to the Triple Gem, however, is elaborated in many ways by the teachers, and this should be understood according to the method stated in each respective place. Here, however, to avoid making the book too heavy, we have stated only the purpose intended by the commentator. For it has been said by the commentator— ‘‘နိပစ္စကာရဿေတဿ[Pg.5]; ကတဿ ရတနတ္တယေ; အာနုဘာဝေန သောသေတွာ; အန္တရာယေ အသေသတော’’တိ. (ဓ. သ. အဋ္ဌ. ဂန္ထာရမ္ဘကထာ ၇); “By the power of this act of reverence done to the Triple Gem, having completely dried up all obstacles…” အယမေတ္ထ သမုဒါယတ္ထော, အယံ ပန အဝယဝတ္ထော – အဟံ သဗ္ဗပါဏီနံ သရဏံ သရဏီဘူတံ ဝတ္ထုတ္တယံ နမဿာမိ, နမဿိတွာ ယောဂါဝစရဘိက္ခူနံ ဝိနယေ ပါဋဝတ္ထာယ အနေကတ္ထဝိပ္ပကိဏ္ဏံ ပါဠိမုတ္တဝိနိစ္ဆယံ ဧကတ္ထ သမာဟရိတွာ အနာကုလံ ကတွာ ဒဿယိဿံ ဒဿယိဿာမီတိ ယောဇနာ. This is the collective meaning here, and this is the meaning of the constituent parts: The construction is: ‘I pay homage to the Triple Gem, which is a refuge and has become a refuge for all beings. Having paid homage, for the sake of mastery in the Vinaya for monks engaged in the practice, I will gather together in one place the decisions on matters freed from the Pāli, which are scattered and of many meanings, and having made it unconfused, I will explain it.’ တတ္ထ ဝသန္တိ ဧတ္ထာတိ ဝတ္ထု. ကိံ တံ? ဗုဒ္ဓါဒိရတနံ. တဉှိ ယသ္မာ သရဏဂတာ သပ္ပုရိသာ သရဏဂမနသမင်္ဂိနော ဟုတွာ ဗုဒ္ဓါဒိရတနံ အာရမ္မဏံ ကတွာ တသ္မိံ အာရမ္မဏေ ဝသန္တိ အာဝသန္တိ နိဝသန္တိ, တသ္မာ ‘‘ဝတ္ထူ’’တိ ဝုစ္စတိ. အာရမ္မဏဉှိ အာဓာရော, အာရမ္မဏိကံ အာဓေယျောတိ. ဣတော ပရာနိပိ ဝတ္ထုသဒ္ဒဿ ဝစနတ္ထာဒီနိ အာစရိယေဟိ ဝုတ္တာနိ, တာနိပိ တတ္ထ တတ္ထ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗာနိ. ဣဓ ပန ဂန္ထဝိတ္ထာရပရိဟရဏတ္ထံ ဧတ္တကမေဝ ဝုတ္တန္တိ ဝေဒိတဗ္ဗန္တိ. တိဏ္ဏံ သမူဟောတိ တယံ, တယော အံသာ အဝယဝါ အဿာတိ ဝါ တယံ. ကိံ တံ? သမုဒါယော. ဝတ္ထူနံ တယန္တိ ဝတ္ထုတ္တယံ. ကိံ တံ? ဗုဒ္ဓါဒိရတနတ္တယံ. နမဿာမီတိ နမဿိတွာ, အနမိန္တိ နမဿိတွာ. ဗုဒ္ဓါဒိရတနဉှိ အာရမ္မဏံ ကတွာ စိတ္တဿ ဥပ္ပဇ္ဇနကာလေ တွာ-ပစ္စယော ပစ္စုပ္ပန္နကာလိကော ဟောတိ, တသ္မာ ပဌမော ဝိဂ္ဂဟော ကတော, ပါဠိမုတ္တဝိနိစ္ဆယံ ဧကတ္ထ ဒဿနကာလေ အတီတကာလိကော, တသ္မာ ဒုတိယော ဝိဂ္ဂဟော. တေနေဝ စ ကာရဏေန အတ္ထယောဇနာယပိ ပစ္စုပ္ပန္နကာလအတီတကာလဝသေန ယောဇနာ ကတာ. Therein, ‘they dwell in it’ (vasanti ettha), thus it is a ‘basis’ (vatthu). What is that? The Gem beginning with the Buddha. For since good people who have gone for refuge, being endowed with the act of going for refuge, take the Gem beginning with the Buddha as their object and dwell, abide, and reside in that object, it is therefore called a ‘basis.’ For the object is the support, and the subjective consciousness is what is supported. Other meanings of the word ‘basis’ have also been stated by the teachers, and these should be understood according to the method stated in those respective places. Here, however, only this much has been stated in order to avoid prolixity. A collection of three is a ‘triad’ (tayaṃ); or it has three parts or components, thus it is a triad. What is that? A collection. The triad of bases is ‘vatthuttayaṃ.’ What is that? The Triple Gem beginning with the Buddha. ‘I pay homage’ (namassāmi) is equivalent to ‘having paid homage’ (namassitvā). For when the mind arises taking the Gem beginning with the Buddha as its object, the suffix ‘-tvā’ has a present-time sense; therefore the first analysis is made. But at the time of showing the decisions on matters freed from the Pāli in one place, it has a past-time sense; therefore the second analysis is made. For this very reason, in the syntactical explanation too, the connection is made in terms of present and past time. သရတိ ဟိံသတီတိ သရဏံ. ကိံ တံ? ဗုဒ္ဓါဒိရတနတ္တယံ. တဉှိ သရဏဂတာနံ သပ္ပုရိသာနံ ဘယံ သန္တာသံ ဒုက္ခံ ဒုဂ္ဂတိဝိနိပါတံ [Pg.6] သံကိလေသံ သရတိ ဟိံသတိ ဝိနာသေတိ, တသ္မာ ‘‘သရဏ’’န္တိ ဝုစ္စတိ. ဝုတ္တဉှိ ဘဂဝတာ – It crushes, it destroys, thus it is a ‘refuge’ (saraṇa). What is that? The Triple Gem beginning with the Buddha. For it crushes, harms, and destroys the fear, terror, suffering, downfall into a woeful state, and defilement of good people who have gone for refuge. Therefore it is called ‘refuge.’ As the Blessed One has said— ‘‘ယသ္မိံ, မဟာနာမ, သမယေ အရိယသာဝကော တထာဂတံ အနုဿရတိ, နေဝဿ တသ္မိံ သမယေ ရာဂပရိယုဋ္ဌိတံ စိတ္တံ ဟောတီ’’တိအာဒိ (အ. နိ. ၆.၁၀; ၁၁.၁၁), “Mahānāma, at the time when a noble disciple recollects the Tathāgata, his mind is not overcome by lust,” and so on (AN 6.10; 11.11). ‘‘ဧဝံ ဗုဒ္ဓံ သရန္တာနံ; ဓမ္မံ သံဃဉ္စ ဘိက္ခဝေါ; ဘယံ ဝါ ဆမ္ဘိတတ္တံ ဝါ; လောမဟံသော န ဟေဿတီ’’တိ စ. (သံ. နိ. ၁.၂၄၉); “Thus, bhikkhus, for those who recollect the Buddha, the Dhamma, and the Sangha, there will be no fear or trembling or horripilation” (SN 11.3). ယသ္မာ ပန ‘‘သရဏ’’န္တိ ဣဒံ ပဒံ ‘‘နာထ’’န္တိ ပဒဿ ဝေဝစနဘူတံ ကိတသုဒ္ဓနာမပဒံ ဟောတိ, န ကိတမတ္တပဒံ, တသ္မာ ဓာတွတ္ထော အန္တောနီတော. ‘‘သရ ဟိံသာယ’’န္တိ ဟိ ဝုတ္တံ ဟိံသတ္ထံ ဂဟေတွာ သဗ္ဗပါဏီနံ သရဏံ ဟိံသကံ ဝတ္ထုတ္တယံ နမဿိတွာ ဝိညာယမာနေ အနိဋ္ဌပ္ပသင်္ဂတော သဗ္ဗပါဏီနံ သရဏံ သရဏီဘူတံ နာထဘူတံ ဝတ္ထုတ္တယံ နမဿိတွာတိ ဝိညာယမာနေယေဝ ယုဇ္ဇတိ, တေနေဝ စ ကာရဏေန အတ္ထယောဇနာယမ္ပိ တထာ ယောဇနာ ကတာ. သဗ္ဗ-သဒ္ဒေါ နိရဝသေသတ္ထဝါစကံ သဗ္ဗနာမပဒံ. သဟ အဝေန ယော ဝတ္တတီတိ သဗ္ဗောတိ ကတေ ပန သကလ-သဒ္ဒေါ ဝိယ သမုဒါယဝါစကံ သမာသနာမပဒံ ဟောတိ. ပါဏော ဧတေသံ အတ္ထီတိ ပါဏိနော, ပါဏောတိ စေတ္ထ ဇီဝိတိန္ဒြိယံ အဓိပ္ပေတံ. သဗ္ဗေ ပါဏိနော သဗ္ဗပါဏိနော, တေသံ သဗ္ဗပါဏီနံ. ဧတ္တာဝတာ ဝတ္ထုတ္တယဿ သဗ္ဗလောကသရဏဘာဝံ, တတောယေဝ စ နမဿနာရဟဘာဝံ, နမဿနာရဟေ စ ကတာယနမဿနကိရိယာယ ယထာဓိပ္ပေတတ္ထသိဒ္ဓိကရဘာဝံ, အတ္တနော ကိရိယာယ စ ခေတ္တင်္ဂတဘာဝံ ဒဿေတိ. Now, since this word ‘saraṇa’ is a synonym for the word ‘nātha’ and is a pure primary derivative noun, not merely a primary derivative word, the meaning of the root is therefore included within it. For it is said, ‘The root sar is in the sense of harming.’ If this meaning of ‘harming’ is taken, an undesirable consequence follows when it is understood as ‘having paid homage to the threefold object, the refuge of all beings, which harms.’ It is fitting only when understood as ‘having paid homage to the threefold object that has become a refuge and a protector for all beings.’ For this very reason, the explanation has been made accordingly in the application of the meaning. The word ‘sabba’ is a pronoun that signifies ‘without remainder.’ But when formed as sabbo from saha avena, it becomes a compound noun denoting a collective, like the word sakala. ‘Those who have life (pāṇa) are pāṇino’; here, pāṇa refers to the life faculty. ‘All beings’ is sabbe pāṇino; ‘of all those beings’ is tesaṃ sabbapāṇīnaṃ. By this much, it shows that the threefold object is the refuge for the entire world and is therefore worthy of homage; that by the act of homage performed towards what is worthy of homage, it accomplishes the intended meaning; and that one's own action has thereby found a fertile field. ဧဝံ သဟေတုကံ ရတနတ္တယပဏာမံ ဒဿေတွာ ဣဒါနိ ပကရဏာရမ္ဘဿ သနိမိတ္တံ မုချပယောဇနံ ဒဿေတုမာဟ ‘‘ဝိနယေ [Pg.7] ပါဋဝတ္ထာယ, ယောဂါဝစရဘိက္ခူန’’န္တိ. ဧတ္ထ စ ဝိနယေ ပါဋဝတ္ထာယာတိ မုချပယောဇနဒဿနံ, တံဒဿနေန စ အနုသင်္ဂိကပယောဇနမ္ပိ ဝိဘာဝိတမေဝ ဟောတိ ကာရဏေ သိဒ္ဓေ ကာရိယဿ သိဇ္ဈနတော. ယောဂါဝစရဘိက္ခူနန္တိ ဗာဟိရနိမိတ္တဒဿနံ, တသ္မိံ ဒဿိတေ အဇ္ဈတ္တိကနိမိတ္တမ္ပိ ဒီပိတမေဝ ဟောတိ အာရမ္မဏေ ဉာတေ အာရမ္မဏိကဿ ဉာတဗ္ဗတော. တတ္ထ ဝိဝိဓာ နယာ ဧတ္ထာတိ ဝိနယော, ဒုဝိဓပါတိမောက္ခဒုဝိဓဝိဘင်္ဂပဉ္စဝိဓပါတိမောက္ခုဒ္ဒေသပဉ္စအာပတ္တိက္ခန္ဓသတ္တအာပတ္တိက္ခန္ဓာဒယော ဝိဝိဓာ အနေကပ္ပကာရာ နယာ ဧတ္ထ သန္တီတိ အတ္ထော. အထ ဝါ ဝိသေသာ နယာ ဧတ္ထာတိ ဝိနယော, ဒဠှီကမ္မသိထိလကရဏပယောဇနာ အနုပညတ္တိနယာဒယော ဝိသေသာ နယာ ဧတ္ထ သန္တီတိ အတ္ထော. အထ ဝါ ဝိနေတီတိ ဝိနယော. ကာယော ဝိနေတိ ကာယဝါစာယော, ဣတိ ကာယဝါစာနံ ဝိနယနတော ဝိနယော. ဝုတ္တဉှိ အဋ္ဌကထာယံ – Having thus shown the homage to the Triple Gem with its reason, he now speaks to indicate the primary purpose for beginning the treatise along with its sign: ‘For the sake of proficiency in the Vinaya, for the bhikkhus devoted to the practice.’ Here, ‘For the sake of proficiency in the Vinaya’ indicates the primary purpose. When that is shown, the secondary purpose also becomes evident, for when the cause is established, the effect is accomplished. ‘For the bhikkhus devoted to the practice’ indicates the external sign. When that is shown, the internal sign is also revealed, for when the object is known, the one who has the object is to be known. Herein, ‘Vinaya’ is so called because ‘various methods (vividhā nayā) are in it’; that is, the twofold Pātimokkha, the twofold Vibhaṅga, the fivefold recitation of the Pātimokkha, the five groups of offenses, the seven groups of offenses, and so on—many kinds of methods are in it. Or, ‘Vinaya’ is so called because ‘special methods (visesā nayā) are in it’; that is, the methods of strengthening, the methods for supplementary rules for the purpose of relaxing rules, and so on—special methods are in it. Or, ‘Vinaya’ is so called because ‘it disciplines (vineti).’ It disciplines the body and speech; thus, because it disciplines bodily and verbal actions, it is called Vinaya. As is said in the commentary: ‘‘ဝိဝိဓဝိသေသနယတ္တာ; ဝိနယနတော စေဝ ကာယဝါစာနံ; ဝိနယတ္ထဝိဒူဟိ အယံ; ဝိနယော ‘ဝိနယော’တိ အက္ခာတော’’တိ. (ပါရာ. အဋ္ဌ. ၁.ပဌမမဟာသင်္ဂီတိကထာ; ဓ. သ. အဋ္ဌ. နိဒါနကထာ; ဒီ. နိ. အဋ္ဌ. ၁.ပဌမမဟာသင်္ဂီတိကထာ); “Because of its various and special methods, and because it disciplines the body and speech, this Vinaya is called ‘Vinaya’ by those who are skilled in the Vinaya.” (Pārā. aṭṭha. 1.paṭhamamahāsaṅgītikathā; dha. sa. aṭṭha. nidānakathā; dī. ni. aṭṭha. 1.paṭhamamahāsaṅgītikathā); ကော သော? ဝိနယပိဋကံ. တသ္မိံ ဝိနယေ. ပဋတိ ဝိယတ္တဘာဝံ ဂစ္ဆတီတိ ပဋု. ကော သော? ပဏ္ဍိတော. ပဋုနော ဘာဝေါ ပါဋဝံ. ကိံ တံ? ဉာဏံ. အသတိ ကာရဏာနုရူပံ ဘဝတီတိ အတ္ထော. ကော သော? ပယောဇနံ. ပါဋဝမေဝ အတ္ထော ပါဋဝတ္ထော, တဿ ပါဋဝတ္ထာယ, ဝိနယပိဋကေ ကောသလ္လဉာဏပယောဇနာယာတိ ဝုတ္တံ ဟောတိ. ယုဉ္ဇနံ ယောဂေါ, ကမ္မဋ္ဌာနမနသိကာရော. အဝစရန္တီတိ အဝစရာ, ယောဂေ အဝစရာ ယောဂါဝစရာ, ကမ္မဋ္ဌာနိကာ ဘိက္ခူ. သံသာရေ ဘယံ ဣက္ခန္တီတိ ဘိက္ခူ, ယောဂါဝစရာ စ တေ ဘိက္ခူ စာတိ ယောဂါဝစရဘိက္ခူ, တေသံ ယောဂါဝစရဘိက္ခူနံ. ဧတေန [Pg.8] ဝိနယေ ပဋုဘာဝေါ နာမ ဘိက္ခူနံယေဝ အတ္ထော ဟောတိ, န ဂဟဋ္ဌတာပသပရိဗ္ဗာဇကာဒီနံ. ဘိက္ခူသု စ ကမ္မဋ္ဌာနေ နိယုတ္တာနံ လဇ္ဇိပေသလဘိက္ခူနံယေဝ, န ဝိဿဋ္ဌကမ္မဋ္ဌာနာနံ အလဇ္ဇိဘိက္ခူနန္တိ ဣမမတ္ထံ ဒဿေတိ. What is that? The Vinaya Piṭaka. In that Vinaya. One who attains proficiency (viyattabhāvaṃ) is paṭu. Who is that? A wise person. The state of being proficient is pāṭavaṃ. What is that? Knowledge. The meaning (attho) is that which is in accordance with the cause. What is that? The purpose (payojanaṃ). Proficiency itself is the purpose, hence pāṭavattho. ‘For the sake of that purpose’ means for the purpose of skill and knowledge in the Vinaya Piṭaka. Engagement (yuñjanaṃ) is yogo, that is, application of mind to a meditation subject. ‘Those who frequent’ are avacarā. Those who frequent engagement are yogāvacarā, that is, bhikkhus devoted to a meditation subject. ‘They see fear in saṃsāra,’ hence they are bhikkhū. Those who are both meditators and bhikkhus are yogāvacarabhikkhū; ‘for those meditator bhikkhus’ is tesaṃ yogāvacarabhikkhūnaṃ. By this it is shown that proficiency in the Vinaya is for the benefit of bhikkhus only, not for householders, ascetics, wanderers, and others. And among bhikkhus, it is only for the conscientious and scrupulous bhikkhus who are devoted to a meditation subject, not for the shameless bhikkhus who have abandoned their meditation subject. This is the meaning it shows. ဧဝံ ပကရဏာရမ္ဘဿ သနိမိတ္တံ ပယောဇနံ ဒဿေတွာ ဣဒါနိ သဟေတုကံ အဘိဓေယျံ ဒဿေတုံ ‘‘ဝိပ္ပကိဏ္ဏမနေကတ္ထ, ပါဠိမုတ္တဝိနိစ္ဆယ’’န္တိ အာဟ. တတ္ထ ဝိပ္ပကိဏ္ဏံ အနေကတ္ထာတိ ဣမိနာ ပကရဏာရမ္ဘဿ ဟေတုံ ဒဿေတိ ဟေတုမန္တဝိသေသနတ္တာ, ဣမဿ အနေကတ္ထဝိပ္ပကိဏ္ဏတ္တာယေဝ အာစရိယဿ အာရမ္ဘော ဟောတိ, န အဝိပ္ပကိဏ္ဏေ သတိ. ဝက္ခတိ ဟိ ‘‘သမာဟရိတွာ ဧကတ္ထ ဒဿယိဿ’’န္တိ (ဝိ. သင်္ဂ. အဋ္ဌ. ဂန္ထာရမ္ဘကထာ). ပါဠိမုတ္တဝိနိစ္ဆယန္တိ ဣမိနာ ပကရဏာဘိဓေယျံ. တတ္ထ ကိရတိ ဝိက္ခိပတီတိ ကိဏ္ဏော, ပကာရေန ကိဏ္ဏော ပကိဏ္ဏော, ဝိဝိဓေန ပကိဏ္ဏော ဝိပ္ပကိဏ္ဏော. ကော သော? ပါဠိမုတ္တဝိနိစ္ဆယော, တံ ဝိပ္ပကိဏ္ဏံ. Having thus shown the purpose for beginning the treatise along with its sign, he now speaks to show the subject matter along with its reason: ‘The extra-canonical decisions, scattered in many places.’ Here, by ‘scattered in many places,’ he indicates the reason for beginning the treatise, because this phrase is an adjective that indicates the reason. It is precisely because these decisions are scattered in many places that the teacher undertook this work; he would not have done so if they were not scattered. For it will be said: ‘Having collected them, I will show them in one place.’ By ‘the extra-canonical decisions,’ he indicates the subject matter of the treatise. Here, one who scatters (kirati) or throws about is kiṇṇo. Scattered in a certain way (pakārena) is pakiṇṇo. Scattered in various ways is vippakiṇṇo. What is that? The extra-canonical decisions. That is what is meant by ‘scattered’. အနေကတ္ထာတိ ဧတ္ထ သင်္ချာဝါစကော သဗ္ဗနာမိကော ဧက-သဒ္ဒေါ, န ဧကော အနေကေ. ဗဟွတ္ထဝါစကော အနေကသဒ္ဒေါ. ဧကန္တဧကဝစနန္တောပိ ဧက-သဒ္ဒေါ န-ဣတိနိပါတေန ယုတ္တတ္တာ ဗဟုဝစနန္တော ဇာတောတိ. တတ္ထ အနေကတ္ထ ဗဟူသူတိ အတ္ထော, ပါရာဇိကကဏ္ဍဋ္ဌကထာဒီသု အနေကေသု ပကရဏေသူတိ ဝုတ္တံ ဟောတိ. ပေါရာဏဋီကာယံ ပန အနေကတ္ထာတိ အနေကေသု သိက္ခာပဒပဒေသေသူတိ အတ္ထော ဒဿိတော, ဧဝဉ္စ သတိ ဥပရိ ‘‘သမာဟရိတွာ ဧကတ္ထာ’’တိ ဝက္ခမာနတ္တာ ‘‘အနေကတ္ထဝိပ္ပကိဏ္ဏံ ဧကတ္ထ သမာဟရိတွာ’’တိ ဣမေသံ ပဒါနံ သဟယောဂီဘူတတ္တာ အနေကေသု သိက္ခာပဒပဒေသေသု ဝိပ္ပကိဏ္ဏံ ဧကသ္မိံ သိက္ခာပဒပဒေသေ သမာဟရိတွာတိ အတ္ထော ဘဝေယျ, သော စ အတ္ထော အယုတ္တော. ကသ္မာ? အနေကေသု ပကရဏေသု ဝိပ္ပကိဏ္ဏံ ဧကသ္မိံ ပကရဏေ သမာဟရိတွာတိ [Pg.9] အတ္ထော အမှေဟိ ဝုတ္တော. အထ ပန ‘‘ဧကတ္ထာ’’တိ ဣမဿ ‘‘ဧကတော’’တိ အတ္ထံ ဝိကပ္ပေတွာ အနေကေသု သိက္ခာပဒပဒေသေသု ဝိပ္ပကိဏ္ဏံ ဧကတော သမာဟရိတွာတိ အတ္ထံ ဂဏှေယျ, သော အတ္ထော ယုတ္တော ဘဝေယျ. Here, in anekattha, the word eka is a numerical pronoun. Na eko (not one) becomes aneko. The word aneka signifies many. Although the word eka is singular, when joined with the particle na, it becomes plural. Therefore, anekattha means ‘in many places,’ that is to say, in many treatises such as the commentary on the Pārājika section. In the ancient subcommentary, however, the meaning of anekattha is given as ‘in many sections of the training rules.’ If this were so, since it will be said later, ‘having collected in one place (ekattha),’ and since these words are used in conjunction, the meaning would be, ‘having collected what was scattered in many sections of the training rules into a single section of the training rules.’ But that meaning is unsuitable. Why? Because the meaning stated by us is, ‘having collected what was scattered in many treatises into one treatise.’ If, however, one were to take the meaning of ekattha as ‘together’ (ekato), then the meaning, ‘having collected together what was scattered in many sections of the training rules,’ would be suitable. ပကဋ္ဌာနံ အာဠီတိ ပါဠိ, ဥတ္တမာနံ ဝစနာနံ အနုက္ကမောတိ အတ္ထော. အထ ဝါ အတ္တတ္ထပရတ္ထာဒိဘေဒံ အတ္ထံ ပါလေတိ ရက္ခတီတိ ပါဠိ, လဠာနမဝိသေသော. ကာ သာ? ဝိနယတန္တိ. မုစ္စတီတိ မုတ္တော, ပါဠိတော မုတ္တော ပါဠိမုတ္တော. ဆိန္ဒိယတေ အနေနာတိ ဆယော, နီဟရိတွာ ဆယော နိစ္ဆယော, ဝိသေသေန နိစ္ဆယော ဝိနိစ္ဆယော, ခိလမဒ္ဒနာကာရေန ပဝတ္တော သဒ္ဒနယော အတ္ထနယော စ. ပါဠိမုတ္တော စ သော ဝိနိစ္ဆယော စာတိ ပါဠိမုတ္တဝိနိစ္ဆယော, တံ ပါဠိမုတ္တဝိနိစ္ဆယံ. ဣဒဉ္စ ‘‘အာနဂရာ ခဒိရဝန’’န္တိအာဒီသု ဝိယ ယေဘုယျနယဝသေန ဝုတ္တံ ကတ္ထစိ ပါဠိဝိနိစ္ဆယဿပိ ဒိဿနတော. ပေါရာဏဋီကာယံ ပန ပါဠိဝိနိစ္ဆယော စ ပါဠိမုတ္တဝိနိစ္ဆယော စ ပါဠိမုတ္တဝိနိစ္ဆယောတိ ဧဝံ ဧကဒေသသရူပေကသေသဝသေန ဝါ ဧတံ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗန္တိ ဒုတိယနယောပိ ဝုတ္တော, ဧဝဉ္စ သတိ ပါဠိဝိနိစ္ဆယပါဠိမုတ္တဝိနိစ္ဆယေဟိ အညဿ ဝိနိစ္ဆယဿ အဘာဝါ ကိမေတေန ဂန္ထဂရုကရေန ပါဠိမုတ္တဂ္ဂဟဏေန. ဝိသေသနဉှိ သမ္ဘဝဗျဘိစာရေ စ သတိ သာတ္ထကံ သိယာတိ ပဌမနယောဝ အာရာဓနီယော ဟောတိ. Pāḷi is the line (āḷi) of excellent things (pakaṭṭhānaṃ); the meaning is the sequence of the highest words. Or, it is pāḷi because it preserves (pāleti) and protects the meaning, which is divided into benefit for oneself, benefit for others, etc.; there is no difference between the letters la and ḷa. What is that Pāḷi? The Vinaya scripture. One who is freed is mutto; freed from the Pāḷi is pāḷimutto. That by which something is cut is chayo; with the prefix ni-, this becomes nicchayo, a determination. A special determination is vinicchayo, which is the method of words and the method of meaning that proceeds in the manner of crushing stubbornness. That which is both freed from the Pāḷi and a determination is a pāḷimuttavinicchayo; the accusative is pāḷimuttavinicchayaṃ. This is stated by way of the general rule, as in such phrases as ‘from the city to the Khadira wood,’ since sometimes a canonical decision (pāḷivinicchaya) is also found. In the ancient subcommentary, however, a second method is also stated: that this is said by way of an ekasesa compound, where pāḷimuttavinicchayo stands for both canonical decisions and extra-canonical decisions. But if this is so, since there are no other decisions apart from canonical and extra-canonical ones, what is the point of this cumbersome inclusion of pāḷimutta? For an adjective is meaningful only when there is both possibility and exclusion. Thus, the first method is to be preferred. ဧဝံ သဟေတုကံ အဘိဓေယျံ ဒဿေတွာ ဣဒါနိ ကရဏပ္ပကာရံ ဒဿေတိ ‘‘သမာဟရိတွာ’’တိအာဒိနာ. ဒုဝိဓော ဟေတ္ထ ကရဏပ္ပကာရော ဧကတ္ထသမာဟရဏအနာကုလကရဏဝသေန. သော ဒုဝိဓောပိ တေန ပကာရေန ပကရဏဿ ကတတ္တာ ‘‘ကရဏပ္ပကာရော’’တိ ဝုစ္စတိ. တတ္ထ သမာဟရိဿာမီတိ သမာဟရိတွာ, သံ-သဒ္ဒေါ သင်္ခေပတ္ထော, တသ္မာ သင်္ခိပိယ အာဟရိဿာမီတိ အတ္ထော. အနာဂတကာလိကဝသေန ပစ္စမာနေန ‘‘ဒဿယိဿ’’န္တိ [Pg.10] ပဒေန သမာနကာလတ္တာ အနာဂတကာလိကော ဣဓ တွာ-ပစ္စယော ဝုတ္တော. ဧကတ္ထာတိ ဧကသ္မိံ ဣဓ ဝိနယသင်္ဂဟပ္ပကရဏေ. ဧကတ္ထာတိ ဝါ ဧကတော. ဒဿယိဿန္တိ ဒဿယိဿာမိ, ဉာပယိဿာမီတိ အတ္ထော. အာကုလတိ ဗျာကုလတီတိ အာကုလော, န အာကုလော အနာကုလော, ပုဗ္ဗာပရဗျာကိဏ္ဏဝိရဟိတော ပါဠိမုတ္တဝိနိစ္ဆယော. အနာကုလန္တိ ပန ဘာဝနပုံသကံ, တသ္မာ ကရဓာတုမယေန ကတွာသဒ္ဒေန ယောဇေတွာ ဒဿနကိရိယာယ သမ္ဗန္ဓိတဗ္ဗံ. Having thus shown the subject matter with its causes, now the mode of procedure is shown with 'having gathered' (samāharitvā) and so forth. Here, the mode of procedure is twofold: by gathering into one and by making it unconfused. Both of these are called 'the mode of procedure' because the treatise is made in that manner. Here, 'having gathered' (samāharitvā) means 'I will gather' (samāharissāmi). The prefix saṃ- conveys the sense of conciseness; hence, the meaning is 'I will gather concisely.' Because it has the same tense as the future tense word 'will show' (dassayissāmi), the -tvā suffix here is said to be in the future tense. 'Into one' (ekatthā) means 'into one thing,' here, into this treatise on the compilation of the Vinaya. Or, ekatthā means 'together' (ekato). 'Will show' (dassayissanti) means 'I will show' (dassayissāmi), 'I will make known'—this is the meaning. 'Confused' (ākulo) means 'it is confused' (ākulati), hence ākulo. Not confused is anākulo, an extra-canonical determination free from being mixed up with what comes before and after. However, anākulaṃ is a neuter abstract noun; therefore, it should be connected with the verb of showing by being construed with the gerund 'having made' (katvā). ဧဝံ ရတနတ္တယပဏာမာဒိကံ ပုဗ္ဗကရဏံ ဒဿေတွာ ဣဒါနိ ယေ ပါဠိမုတ္တဝိနိစ္ဆယေ ဒဿေတုကာမော, တေသံ အနုက္ကမကရဏတ္ထံ မာတိကံ ဌပေန္တော ‘‘တတြာယံ မာတိကာ’’တိအာဒိမာဟ. မာတိကာယ ဟိ အသတိ ဒဿိတဝိနိစ္ဆယာ ဝိကိရန္တိ ဝိဓံသေန္တိ ယထာ တံ သုတ္တေန အသင်္ဂဟိတာနိ ပုပ္ဖာနိ. သန္တိယာ ပန မာတိကာယ ဒဿိတဝိနိစ္ဆယာ န ဝိကိရန္တိ န ဝိဓံသေန္တိ ယထာ တံ သုတ္တေန သင်္ဂဟိတာနိ ပုပ္ဖာနိ. တံ တံ အတ္ထံ ဇာနိတုကာမေဟိ မာတိကာနုသာရေန ဂန္တွာ ဣစ္ဆိတိစ္ဆိတဝိနိစ္ဆယံ ပတွာ သော သော အတ္ထော ဇာနိတဗ္ဗော ဟောတိ, တသ္မာ သုခဂ္ဂဟဏတ္ထံ မာတိကာ ဌပိတာ. တတ္ထ တတြာတိ တသ္မိံ ပါဠိမုတ္တဝိနိစ္ဆယေ. အယန္တိ အယံ မယာ ဝက္ခမာနာ. မာတာ ဝိယာတိ မာတိကာ. ယထာ ဟိ ပုတ္တာ မာတိတော ပဘဝန္တိ, ဧဝံ နိဒ္ဒေသပဒါနိ ဥဒ္ဒေသတော ပဘဝန္တိ, တသ္မာ ဥဒ္ဒေသော မာတိကာ ဝိယာတိ ‘‘မာတိကာ’’တိ ဝုစ္စတိ. Having thus shown the preliminary acts such as paying homage to the Triple Gem, now, wishing to present the extra-canonical determinations, and for the sake of their sequential arrangement, he establishes a matrix, saying, 'Here is this matrix,' and so forth. For without a matrix, the explained determinations scatter and disintegrate, just as flowers not held together by a thread. But when a matrix exists, the explained determinations do not scatter or disintegrate, just as flowers held together by a thread. Therefore, those who wish to know each meaning should proceed according to the matrix, and having reached the desired determination, that meaning should be known. Hence, for the sake of easy comprehension, the matrix has been established. Therein, tatrā means 'in that collection of extra-canonical determinations.' Ayaṃ means 'this one which I am about to speak.' It is a matrix (mātikā) because it is like a mother (mātā viya). For just as children originate from a mother, so too do the terms of exposition originate from the terms of outline. Therefore, the outline is called 'matrix' because it is like a mother. ဒိဝါသေယျာတိအာဒီသု ဒိဝါသေယျာ ဒိဝါသေယျဝိနိစ္ဆယကထာ. ပရိက္ခာရော ပရိက္ခာရဝိနိစ္ဆယကထာ…ပေ… ပကိဏ္ဏကံ ပကိဏ္ဏကဝိနိစ္ဆယကထာတိ ယောဇနာ. တေနေဝ ဝက္ခတိ ‘‘ဒိဝါသယနဝိနိစ္ဆယကထာ သမတ္တာ’’တိအာဒိ. ဣတိ-သဒ္ဒေါ ဣဒမတ္ထော ဝါ နိဒဿနတ္ထော ဝါ ပရိသမာပနတ္ထော ဝါ. တေသု ဣဒမတ္ထေ ကာ သာ? ဒိဝါသေယျာ…ပေ… ပကိဏ္ဏကံ ဣတိ အယန္တိ. နိဒဿနတ္ထေ [Pg.11] ကထံ သာ? ဒိဝါသေယျာ…ပေ… ပကိဏ္ဏကံ ဣတိ ဒဋ္ဌဗ္ဗာတိ. ပရိသမာပနတ္ထေ သာ ကိတ္တကေန ပရိသမတ္တာ? ဒိဝါသေယျာ…ပေ… ပကိဏ္ဏကံ ဣတိ ဧတ္တကေန ပရိသမတ္တာတိ အတ္ထော. ဣမေသံ ပန ဒိဝါသေယျာဒိပဒါနံ ဝါကျဝိဂ္ဂဟံ ကတွာ အတ္ထေ ဣဓ ဝုစ္စမာနေ အတိပပဉ္စော ဘဝိဿတိ, သောတူနဉ္စ ဒုဿလ္လက္ခဏီယော, တသ္မာ တဿ တဿ နိဒ္ဒေသဿ အာဒိမှိယေဝ ယထာနုရူပံ ဝက္ခာမ. In 'daytime resting' (divāseyyā) and so forth, divāseyyā is the discussion on the determination of daytime resting (divāseyyavinicchayakathā). Parikkhāro is the discussion on the determination of requisites (parikkhāravinicchayakathā)... and so forth... pakiṇṇakaṃ is the discussion on the determination of miscellaneous items (pakiṇṇakavinicchayakathā)—this is the connection. For this reason, it will be said, 'The discussion on the determination of daytime resting is finished,' and so forth. The word 'iti' has the meaning of 'this,' or the meaning of illustration, or the meaning of completion. Among these, in the meaning of 'this,' what is it? 'Daytime resting'... and so forth... 'miscellaneous'—this is it. In the meaning of illustration, how is it? 'Daytime resting'... and so forth... 'miscellaneous'—thus it should be seen. In the meaning of completion, by how much is it completed? The meaning is: 'Daytime resting'... and so forth... 'miscellaneous'—it is completed by this much. However, if the meaning of these words beginning with 'daytime resting' were to be stated here after making a sentential analysis, it would become an excessive elaboration and difficult for listeners to discern; therefore, we will explain each topic appropriately at the beginning of its respective exposition. ဂန္ထာရမ္ဘကထာဝဏ္ဏနာ နိဋ္ဌိတာ. The exposition of the introductory discourse to the treatise is finished. ၁. ဒိဝါသေယျဝိနိစ္ဆယကထာ 1. Discussion on the Determination of Daytime Resting ၁. ဧဝံ ပါဠိမုတ္တဝိနိစ္ဆယကထာနံ မာတိကံ ဌပေတွာ ဣဒါနိ ယထာဌပိတမာတိကာနုက္ကမေန နိဒ္ဒိသန္တော ‘‘တတ္ထ ဒိဝါသေယျာတိ ဒိဝါနိပဇ္ဇန’’န္တိအာဒိမာဟ. တတ္ထ တတ္ထာတိ တေသု မာတိကာပဒေသု သမဘိနိဝိဋ္ဌဿ ‘‘ဒိဝါသေယျာ’’တိ ပဒဿ ‘‘ဒိဝါနိပဇ္ဇန’’န္တိ အတ္ထော ဒဋ္ဌဗ္ဗောတိ ယောဇနာ. တတ္ထ ဒိဝါ-သဒ္ဒေါ အဟဝါစကော အာကာရန္တော နိပါတော. ဝုတ္တဉှိ အဘိဓာနပ္ပဒီပိကာယံ ‘‘အာနုကူလျေတု သဒ္ဓဉ္စ, နတ္တံ ဒေါသော ဒိဝါ တွဟေ’’တိ. သယနံ သေယျာ, ကရဇကာယဂတရူပါနံ ဥဒ္ဓံ အနုဂ္ဂန္တွာ ဒီဃဝသေန ဝိတ္ထာရတော ပဝတ္တနသင်္ခါတော ဣရိယာပထဝိသေသော. ဒိဝါကာလသ္မိံ သေယျာ ဒိဝါသေယျာ. အရုဏုဂ္ဂမနတော ပဋ္ဌာယ ယာဝ သူရိယတ္ထင်္ဂမနာ, ဧတသ္မိံ ကာလေ သယနဣရိယာပထကရဏန္တိ. တေနာဟ ‘‘ဒိဝါနိပဇ္ဇနန္တိ အတ္ထော’’တိ. 1. Having thus set out the matrix for the discussions on extra-canonical determinations, now, expounding according to the sequence of the established matrix, he says, beginning with 'Therein, "daytime resting" (divāseyyā) means lying down during the day (divānipajjana).' Herein, the word thattha means 'among those matrix topics'; for one who is well-versed in them, the meaning of the word divāseyyā should be understood as 'lying down during the day'—this is the connection. Here, the word divā is a particle ending in 'ā' that denotes 'day.' As stated in the Abhidhānappadīpikā: 'ānukūlyetu saddhañca, nattaṃ doso divā tvahe.' 'Lying down' (sayanaṃ) is 'resting' (seyyā), a particular mode of deportment characterized by the bodily forms not rising upwards but extending lengthwise. 'Daytime resting' (divāseyyā) is resting during the daytime. That is, from the rising of dawn until the setting of the sun, performing the mode of deportment of lying down during this time. Therefore, he says, 'the meaning is "lying down during the day."' တတြာတိ တသ္မိံ ဒိဝါသယနေ အယံ ဝက္ခမာနော ဝိနိစ္ဆယော ဝေဒိတဗ္ဗောတိ ယောဇနာ. ‘‘အနုဇာနာမိ…ပေ… ဝစနတော’’တိ (ပါရာ. ၇၇) အယံ ပဌမပါရာဇိကသိက္ခာပဒဿ ဝိနီတဝတ္ထူသု အာဂတော ဘဂဝတာ [Pg.12] အာဟစ္စဘာသိတော ဉာပကပါဌော. တတ္ထ ဒိဝါ ပဋိသလ္လီယန္တေနာတိ ဒိဝါ နိပဇ္ဇန္တေန. ဒွါရံ သံဝရိတွာ ပဋိသလ္လီယိတုန္တိ ဒွါရံ ပိဒဟိတွာ နိပဇ္ဇိတုံ. ‘‘ဒိဝါ…ပေ… နိပဇ္ဇိတဗ္ဗန္တိ ဉာပျံ. နနု ပါဠိယံ ‘‘အယံ နာမ အာပတ္တီ’’တိ န ဝုတ္တာ, အထ ကထမေတ္ထ အာပတ္တိ ဝိညာယတီတိ စောဒနံ သန္ဓာယာဟ ‘‘ဧတ္ထ စ ကိဉ္စာပီ’’တိအာဒိ. တတ္ထ ဧတ္ထာတိ ဧတသ္မိံ ဒိဝါနိပဇ္ဇနေ. စ-သဒ္ဒေါ ဝါကျာရမ္ဘဇောတကော, ကိဉ္စာပိ-သဒ္ဒေါ နိပါတသမုဒါယော, ယဒိပီတျတ္ထော. ပါဠိယံ အယံ နာမ အာပတ္တီတိ ကိဉ္စာပိ န ဝုတ္တာ, ပန တထာပိ အသံဝရိတွာ နိပဇ္ဇန္တဿ အဋ္ဌကထာယံ (ပါရာ. အဋ္ဌ. ၁.၇၇) ဒုက္ကဋံ ယသ္မာ ဝုတ္တံ, တသ္မာ ဧတ္ထ အာပတ္တိ ဝိညာယတီတိ ယောဇနာ. ဧဝံ သန္တေပိ အသတိ ဘဂဝတော ဝစနေ ကထံ အဋ္ဌကထာယံ ဝုတ္တံ သိယာတိ အာဟ ‘‘ဝိဝရိတွာ…ပေ… အနုညာတတ္တာ’’တိ. ဧတေန ဘဂဝတော အနုဇာနနမ္ပိ တံ အကရောန္တဿ အာပတ္တိကာရဏံ ဟောတီတိ ဒဿေတိ. Here, the connection is that in that daytime resting place, this determination about to be spoken should be known. 'I allow... and so forth... because of the word' (Pārā. 77): this is the passage for imparting knowledge, spoken by the Blessed One for the occasion, which appears among the decided cases regarding the first Pārājika training rule. Therein, 'while secluded during the day' means 'while lying down during the day.' 'Having closed the door, one should be secluded' means 'to lie down after closing the door.' 'During the day... one should lie down' is to be made known. Now, addressing the objection, 'Indeed, in the Pāḷi text, it is not stated, "This is such-and-such an offense," so how is an offense to be understood here?', he says, 'Here, although,' and so forth. Therein, 'here' means 'in this lying down during the day.' The word 'ca' indicates the beginning of a sentence; the word 'kiñcāpi' is a compound particle, meaning 'although.' The connection is: although it is not stated in the Pāḷi, 'This is such-and-such an offense,' nevertheless, because a dukkaṭa is stated in the commentary (Pārā. Aṭṭha. 1.77) for one who lies down without closing the door, therefore an offense is to be understood here. Even so, if there is no word from the Blessed One, how could it be stated in the commentary? He says, 'Because of having allowed... after opening... and so forth.' By this, he shows that even the Blessed One's allowance becomes a cause for an offense for one who does not do it. တတ္ထ ‘‘ဥပ္ပန္နေ ဝတ္ထုမှီတိ ဣတ္ထိယာ ကတအဇ္ဈာစာရဝတ္ထုသ္မိ’’န္တိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၇၇) ဝုတ္တံ, သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၇၇) ပန ‘‘မေထုနဝတ္ထုသ္မိံ ဥပ္ပန္နေ’’တိ ဝုတ္တံ, ပေါရာဏဋီကာယမ္ပိ တမေဝ ဂဟေတွာ ‘‘ဥပ္ပန္နေ မေထုနဝတ္ထုသ္မိ’’န္တိ ဝုတ္တံ, တဒေတံ ဝိစာရေတဗ္ဗံ မေထုနလက္ခဏဿ အဘာဝါ. နနု သိက္ခာပဒပညာပနံ နာမ ဗုဒ္ဓဝိသယော, အထ ကသ္မာ အဋ္ဌကထာယံ ဒုက္ကဋံ ဝုတ္တန္တိ အာဟ ‘‘ဘဂဝတော’’တိအာဒိ. န ကေဝလံ ဥပါလိတ္ထေရာဒီဟိ ဧဝ အဋ္ဌကထာ ဌပိတာ, အထ ခေါ ပါဠိတော စ အတ္ထတော စ ဗုဒ္ဓေန ဘဂဝတာ ဝုတ္တော. န ဟိ ဘဂဝတာ အဗျာကတံ တန္တိပဒံ နာမ အတ္ထိ, သဗ္ဗေသံယေဝ အတ္ထော ကထိတော, တသ္မာ သမ္ဗုဒ္ဓေနေဝ တိဏ္ဏံ ပိဋကာနံ အတ္ထဝဏ္ဏနက္ကမောပိ ဘာသိတောတိ ဒဋ္ဌဗ္ဗံ. တတ္ထ တတ္ထ ဟိ ဘဂဝတာ ပဝတ္တိတာ ပကိဏ္ဏကဒေသနာယေဝ အဋ္ဌကထာတိ. Therein, in the Vimativinodanī (Vi. Vi. Ṭī. 1.77), it is stated: 'When the basis has arisen' (uppanne vatthumhi) means 'in the case of a woman's misconduct' (itthiyā kataajjhācāravatthusmiṃ). However, in the Sāratthadīpanī (Sārattha. Ṭī. 2.77), it is stated: 'When the basis for sexual intercourse has arisen' (methunavatthusmiṃ uppanne). Even in the ancient sub-commentary, taking the same, it is stated: 'When the basis for sexual intercourse has arisen' (uppanne methunavatthusmiṃ). This should be examined, due to the absence of the characteristic of sexual intercourse. Now, 'The laying down of training rules is the domain of the Buddha, so why is a dukkaṭa offense stated in the commentary?'—addressing this, he says, 'Because of the Blessed One,' and so forth. Not only was the commentary established by the Elder Upāli and others, but it was also spoken by the Buddha, the Blessed One, both in terms of the Pāḷi and the meaning. For there is no textual term left unexplained by the Blessed One; the meaning of all of them has been expounded. Therefore, it should be understood that even the sequence of the exposition of the meaning of the three Piṭakas was spoken by the Fully Enlightened One himself. Indeed, the scattered discourses given by the Blessed One here and there are themselves the commentary. ကိံ [Pg.13] ပနေတ္ထ ဧတံ ဒိဝါ ဒွါရံ အသံဝရိတွာ နိပဇ္ဇန္တဿ ဒုက္ကဋာပတ္တိအာပဇ္ဇနံ အဋ္ဌကထာယံ ဝုတ္တတ္တာ ဧဝ သိဒ္ဓံ, ဥဒါဟု အညေနပီတိ အာဟ ‘‘အတ္ထာပတ္တီ’’တိအာဒိ. ဧတံ ဒုက္ကဋာပတ္တိအာပဇ္ဇနံ န ကေဝလံ အဋ္ဌကထာယံ ဝုတ္တတ္တာ ဧဝ သိဒ္ဓံ, အထ ခေါ ‘‘အတ္ထာပတ္တိ ဒိဝါ အာပဇ္ဇတိ, နော ရတ္တိ’’န္တိ (ပရိ. ၃၂၃) ဣမိနာ ပရိဝါရပါဌေနပိ သိဒ္ဓံ ဟောတီတိ ယောဇနာ. ကတရသ္မိံ ပန ဝတ္ထုသ္မိံ ဣဒံ သိက္ခာပဒံ ဝုတ္တန္တိ? ‘‘တေန ခေါ ပန သမယေန အညတရော ဘိက္ခု ဝေသာလိယံ မဟာဝနေ ကူဋာဂါရသာလာယံ ဒိဝါ ဝိဟာရဂတော ဒွါရံ ဝိဝရိတွာ နိပန္နော အဟောသိ. တဿ အင်္ဂမင်္ဂါနိ ဝါတုပတ္ထဒ္ဓါနိ အဟေသုံ. တေန ခေါ ပန သမယေန သမ္ဗဟုလာ ဣတ္ထိယော ဂန္ဓဉ္စ မာလဉ္စ အာဒါယ ဝိဟာရံ အာဂမိံသု ဝိဟာရပေက္ခိကာယော. အထ ခေါ တာ ဣတ္ထိယော တံ ဘိက္ခုံ ပဿိတွာ အင်္ဂဇာတေ အဘိနိသီဒိတွာ ယာဝဒတ္ထံ ကတွာ ‘ပုရိသုသဘော ဝတာယ’န္တိ ဝတွာ ဂန္ဓဉ္စ မာလဉ္စ အာရောပေတွာ ပက္ကမိံသု. ဘိက္ခူ ကိလိန္နံ ပဿိတွာ ဘဂဝတော ဧတမတ္ထံ အာရောစေသုံ. ပဉ္စဟိ, ဘိက္ခဝေ, အာကာရေဟိ အင်္ဂဇာတံ ကမ္မနိယံ ဟောတိ ရာဂေန, ဝစ္စေန, ပဿာဝေန, ဝါတေန, ဥစ္စာလိင်္ဂပါဏကဒဋ္ဌေန. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟာကာရေဟိ အင်္ဂဇာတံ ကမ္မနိယံ ဟောတိ. အဋ္ဌာနမေတံ, ဘိက္ခဝေ, အနဝကာသော, ယံ တဿ ဘိက္ခုနော ရာဂေန အင်္ဂဇာတံ ကမ္မနိယံ အဿ, အရဟံ သော, ဘိက္ခဝေ, ဘိက္ခု, အနာပတ္တိ ဘိက္ခဝေ တဿ ဘိက္ခုနော. အနုဇာနာမိ ဘိက္ခဝေ ဒိဝါ ပဋိသလ္လီယန္တေန ဒွါရံ သံဝရိတွာ ပဋိသလ္လီယိတု’’န္တိ (ပါရာ. ၇၇) ဧတသ္မိံ ဝတ္ထုသ္မိံ ဣဒံ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ. And here, is this incurring of a dukkaṭa offense by one lying down during the day without closing the door established solely because it is stated in the commentary, or also by something else? He says, 'An offense is incurred,' and so forth. This incurring of a dukkaṭa offense is not only established because it is stated in the commentary, but also by this passage in the Parivāra, 'An offense is incurred during the day, not at night' (Pari. 323)—this is the connection. In what context, however, was this training rule stated? 'At one time, a certain bhikkhu in Vesālī, in the Great Wood, in the gabled hall, having gone to his dwelling during the day, was lying down with the door open. His limbs became stiff due to the wind. At that time, many women came to the monastery carrying perfumes and garlands, wishing to see the monastery. Then those women, seeing that bhikkhu, sat down on his private parts, did as they pleased, and saying, "What a virile man he is!" adorned him with perfumes and garlands and departed. The bhikkhus, seeing him soiled, reported this matter to the Blessed One. "Monks, the male organ becomes functional for five reasons: due to lust, feces, urine, wind, or the bite of a creeping insect. Monks, it is impossible, it is not the occasion, that the male organ of that bhikkhu became functional due to lust; that bhikkhu, monks, is an Arahant. There is no offense for that bhikkhu, monks. Monks, I allow one who is secluding himself during the day to do so after having closed the door."' (Pārā. 77) It should be understood that this was stated in reference to this incident. ၂. ဣဒါနိ ဒွါရဝိသေသံ ဒဿေတုံ ‘‘ကီဒိသ’’န္တိအာဒိမာဟ. တတ္ထ ပရိဝတ္တကဒွါရမေဝါတိ သံဝရဏဝိဝရဏဝသေန ဣတော စိတော စ ပရိဝတ္တနယောဂ္ဂဒွါရမေဝ. ရုက္ခသူစိကဏ္ဋကဒွါရန္တိ ရုက္ခသူစိဒွါရံ ကဏ္ဋကဒွါရဉ္စ. ‘‘ရုက္ခသူစိဒွါရကဏ္ဋကဒွါရ’’မိစ္စေဝ ဝါ [Pg.14] ပါဌော. ယံ ဥဘောသု ပဿေသု ရုက္ခတ္ထမ္ဘေ နိခနိတွာ တတ္ထ ဝိဇ္ဈိတွာ မဇ္ဈေ ဒွေ တိဿော ရုက္ခသူစိယော ပဝေသေတွာ ကရောန္တိ, တံ ရုက္ခသူစိဒွါရံ နာမ. ပဝေသနနိက္ခမနကာလေ အပနေတွာ ထကနယောဂ္ဂံ ဧကာယ, ဗဟူဟိ ဝါ ကဏ္ဋကသာခါဟိ ကတံ ကဏ္ဋကဒွါရံ နာမ. ဂါမဒွါရဿ ပိဓာနတ္ထံ ပဒရေန ဝါ ကဏ္ဋကသာခါဒီဟိ ဝါ ကတဿ ကဝါဋဿ ဥဒုက္ခလပါသကရဟိတတာယ ဧကေန သံဝရိတုံ ဝိဝရိတုဉ္စ အသက္ကုဏေယျဿ ဟေဋ္ဌာ ဧကံ စက္ကံ ယောဇေန္တိ, ယေန ပရိဝတ္တမာနကကဝါဋံ သုခထကနကံ ဟောတိ, တံ သန္ဓာယ ဝုတ္တံ ‘‘စက္ကလကယုတ္တဒွါရ’’န္တိ. စက္ကမေဝ ဟိ လာတဗ္ဗတ္ထေန သံဝရဏဝိဝရဏတ္ထာယ ဂဟေတဗ္ဗတ္ထေန စက္ကလကံ, တေန ယုတ္တကဝါဋမ္ပိ စက္ကလကံ နာမ, တေန ယုတ္တဒွါရံ စက္ကလကယုတ္တဒွါရံ. 2. Now, to show the different kinds of doors, it begins with ‘What kind?’ Therein, a revolving door means a door suitable for turning this way and that for the purpose of closing and opening. A spike-and-thorn door means a spike-door and a thorn-door. Or the reading is just ‘a spike-door-and-thorn-door.’ A spike-door is one they make by fixing wooden posts on both sides, piercing them, and inserting two or three wooden spikes in the middle. A thorn-door is one made with one or many thorny branches, suitable for closing, which is removed at the time of entering and leaving. For closing a village gate, for a door panel made of matting or thorny branches and the like, which is without a bolt-hole and latch and thus cannot be closed and opened by one person, they attach a wheel below, by which the revolving door panel becomes easy to close. In reference to this it is said, ‘a door fitted with a wheel-fitting.’ For the wheel itself, because it is to be used for the purpose of closing and opening, is called a ‘wheel-fitting’; the door panel fitted with it is also called a ‘wheel-fitting,’ and the door fitted with that is a ‘door fitted with a wheel-fitting.’ မဟာဒွါရေသု ပန ဒွေ တီဏိ စက္ကလကာနိ ယောဇေတီတိ အာဟ ‘‘ဖလကေသူ’’တိအာဒိ. ကိဋိကာသူတိ ဝေဠုပေသိကာဒီဟိ ကဏ္ဋကသာခါဒီဟိ စ ကတထကနကေသု. သံသရဏကိဋိကဒွါရန္တိ စက္ကလကယန္တေန သံသရဏကိဋိကာယုတ္တမဟာဒွါရံ. ဂေါပ္ဖေတွာတိ အာဝုဏိတွာ, ရဇ္ဇူဟိ ဂန္ထေတွာ ဝါ. ဧကံ ဒုဿသာဏိဒွါရမေဝါတိ ဧတ္ထ ကိလဉ္ဇသာဏိဒွါရမ္ပိ သင်္ဂဟံ ဂစ္ဆတိ. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. ပါရာဇိက ၇၆-၇၇) ပန ‘‘ဒုဿဒွါရံ သာဏိဒွါရဉ္စ ဒုဿသာဏိဒွါရံ. ဒုဿသာဏိ ကိလဉ္ဇသာဏီတိအာဒိနာ ဝုတ္တံ သဗ္ဗမ္ပိ ဒုဿသာဏိယမေဝ သင်္ဂဟေတွာ ဝုတ္တံ, ဧကသဒိသတ္တာ ဧကန္တိ ဝုတ္တ’’န္တိ ဝုတ္တံ. But on great doors, two or three wheel-fittings are attached; thus he says, ‘on the panels,’ and so forth. ‘On the shutters’ means on the closing devices made of bamboo strips, thorny branches, and the like. ‘A door with a sliding shutter’ means a great door fitted with a sliding shutter by means of a wheel-fitting mechanism. ‘Having woven’ means having entwined or having tied with ropes. ‘Just one cloth-or-hemp door’: herein, a mat-or-hemp door is also included. But in the Vajirabuddhiṭīkā it is said: ‘A cloth door and a hemp door is a cloth-and-hemp door. Everything said by way of “cloth-and-hemp,” “mat-and-hemp,” and so forth, is included under “cloth-and-hemp” and is stated thus. Because they are of one kind, it is said as “one”.’ ၃. ဧဝံ ဒွါရဝိသေသံ ဒဿေတွာ ဣဒါနိ ယတ္တကေန ဒွါရံ သံဝုတံ ဟောတိ, တံ ပမာဏံ ဒဿေတုံ ‘‘ကိတ္တကေန’’တျာဒိမာဟ. တတ္ထ သူစီတိ မဇ္ဈေ ဆိဒ္ဒံ ကတွာ ပဝေသိတာ. ဃဋိကာတိ ဥပရိ ယောဇိတာ. ဣဒါနိ ယတ္ထ ဒွါရံ သံဝရိတွာ နိပဇ္ဇိတုံ [Pg.15] န သက္ကာ ဟောတိ, တတ္ထ ကာတဗ္ဗဝိဓိံ ဒဿေတုံ ‘‘သစေ ဗဟူနံ ဝဠဉ္ဇနဋ္ဌာနံ ဟောတီ’’တိအာဒိ ဝုတ္တံ. ဗဟူနံ အဝဠဉ္ဇနဋ္ဌာနေပိ ဧကံ အာပုစ္ဆိတွာ နိပဇ္ဇိတုံ ဝဋ္ဋတိယေဝ. အထ ဘိက္ခူ…ပေ… နိသိန္နာ ဟောန္တီတိ ဣဒံ တတ္ထ ဘိက္ခူနံ သန္နိဟိတဘာဝဒဿနတ္ထံ ဝုတ္တံ, န သေသဣရိယာပထသမင်္ဂိတာနိဝတ္တနတ္ထံ, တသ္မာ နိပန္နေပိ အာဘောဂံ ကာတုံ ဝဋ္ဋတိ. နိပဇ္ဇိတွာ နိဒ္ဒါယန္တေ ပန အာဘောဂံ ကာတုံ န ဝဋ္ဋတိ. အသန္တပက္ခေ ဌိတတ္တာ ရဟော နိသဇ္ဇာယ ဝိယ ဒွါရသံဝရဏံ နာမ မာတုဂါမာနံ ပဝေသနိဝါရဏတ္ထံ အနုညာတန္တိ အာဟ ‘‘ကေဝလံ ဘိက္ခုနိံ ဝါ’’တိအာဒိ. 3. Having thus shown the different kinds of doors, now, to show the measure by which a door is closed, he says, ‘By how much?’ etc. Herein, ‘a bolt’ means one inserted after making a hole in the middle. ‘A latch’ means one attached above. Now, to show the procedure to be followed where it is not possible to lie down after closing the door, it is said, ‘If it is a place frequented by many…,’ etc. Even in a place not frequented by many, it is permissible to lie down after asking one person. ‘Then the bhikkhus… are seated’: this is said to show the presence of bhikkhus there, not to exclude those in other postures. Therefore, it is permissible to make a reflection even when lying down. But it is not permissible to make a reflection when one has lain down and is sleeping. Because it stands in the case where there is no one present, just like sitting in seclusion, the closing of a door is permitted for the purpose of preventing the entry of women; thus he says, ‘Only a bhikkhunī…,’ etc. ဧတ္ထ စ တံ ယုတ္တံ, ဧဝံ သဗ္ဗတ္ထပိ ယော ယော ထေရဝါဒေါ ဝါ အဋ္ဌကထာဝါဒေါ ဝါ ပစ္ဆာ ဝုစ္စတိ, သော သောဝ ပမာဏန္တိ ဂဟေတဗ္ဗန္တိ ဣဒံ အဋ္ဌကထာဝစနတော အတိရေကံ အာစရိယဿ ဝစနံ. ဣတော ပုဗ္ဗာပရဝစနံ အဋ္ဌကထာဝစနမေဝ. တတ္ထ တံ ယုတ္တန္တိ ‘‘ကုရုန္ဒဋ္ဌကထာယံ ပန…ပေ… န ဝတ္တတီ’’တိ ယံ ဝစနံ အဋ္ဌကထာစရိယေဟိ ဝုတ္တံ, တံ ဝစနံ ယုတ္တန္တိ အတ္ထော. ဧဝံ…ပေ… ဂဟေတဗ္ဗန္တိ ယထာ စေတ္ထ ကုရုန္ဒိယံ ဝုတ္တဝစနံ ယုတ္တံ, ဧဝံ သဗ္ဗတ္ထပိ ဝိနိစ္ဆယေ ယော ယော ထေရဝါဒေါ ဝါ အဋ္ဌကထာဝါဒေါ ဝါ ပစ္ဆာ ဝုစ္စတိ, သော သောဝ ပမာဏန္တိ ဂဟေတဗ္ဗံ, ပုရေ ဝုတ္တော ထေရဝါဒေါ ဝါ အဋ္ဌကထာဝါဒေါ ဝါ ပမာဏန္တိ န ဂဟေတဗ္ဗန္တိ အဓိပ္ပာယော. ဣဒံ ဝစနံ အဋ္ဌာနေ ဝုတ္တံ ဝိယ ဒိဿတိ. ကထံ? ယံ တာဝ ဝုတ္တံ, တံ ယုတ္တန္တိ. တံ ဣမသ္မိံ အာပုစ္ဆနအာဘောဂကရဏဝိနိစ္ဆယေ အညဿ အယုတ္တဿ အဋ္ဌကထာဝါဒဿ ဝါ ထေရဝါဒဿ ဝါ အဘာဝါ ဝတ္တုံ န သက္ကာ. န ဟိ ပုဗ္ဗဝါကျေ ‘‘ဘိက္ခူ ဧဝါ’’တိ အဝဓာရဏံ ကတံ, အထ ခေါ အာသန္နဝသေန ဝါ ပဋ္ဌာနဝသေန ဝါ ‘‘ဘိက္ခူ စီဝရကမ္မံ’’ဣစ္စာဒိကံယေဝ ဝုတ္တံ. ယမ္ပိ ဝုတ္တံ ‘‘ဧဝံ သဗ္ဗတ္ထပီ’’တျာဒိ, တမ္ပိ အနောကာသံ. ဣမသ္မိံ ဝိနိစ္ဆယေ [Pg.16] အညဿ အဋ္ဌကထာဝါဒဿ ဝါ အာစရိယဝါဒဿ ဝါ အဝစနတော ပုရေ ပစ္ဆာဘာဝေါ စ န ဒိဿတိ, အယံ ‘‘ပမာဏ’’န္တိ ဂဟေတဗ္ဗော, အယံ ‘‘န ဂဟေတဗ္ဗော’’တိ ဝတ္တဗ္ဗဘာဝေါ စ. And here, ‘That is proper. Similarly, in all cases, whatever tradition of the elders or commentarial tradition is stated later, that very one should be taken as the authority.’ This is a saying of the Teacher that is additional to the word of the commentary. The preceding and subsequent sayings are just the word of the commentary. Herein, ‘that is proper’ means that the statement made by the commentary master, ‘But in the Kurundī commentary… it is not permissible…,’ is proper. ‘Similarly… should be taken’ means: just as the statement made in the Kurundī is proper here, so too in all legal decisions, whatever tradition of the elders or commentarial tradition is stated later, that very one should be taken as the authority; a tradition of the elders or a commentarial tradition stated earlier should not be taken as the authority—this is the intention. This saying appears to be stated in the wrong place. How so? As to what was said, ‘that is proper’: that cannot be said in this legal decision concerning asking permission and making a reflection, because of the absence of any other improper commentarial tradition or tradition of the elders. For in the preceding sentence no emphasis was made such as ‘only the bhikkhus’; rather, on the basis of proximity or as a starting point, it was just said, ‘bhikkhus doing robe-work,’ etc. And what was said, ‘similarly in all cases…,’ etc., is also out of place. In this legal decision, since no other commentarial tradition or teacher’s tradition is stated, no before-and-after relationship is seen, nor is there a situation where it must be said, ‘this should be taken as the authority,’ and ‘this should not be taken.’ ဥပရိ ပန ‘‘ကော မုစ္စတိ, ကော န မုစ္စတီ’’တိ ဣမဿ ပဉှဿ ဝိဿဇ္ဇနေ မဟာပစ္စရိဝါဒေါ စ ကုရုန္ဒိဝါဒေါ စ မဟာအဋ္ဌကထာဝါဒေါ စာတိ တယော အဋ္ဌကထာဝါဒါ အာဂတာ, ဧကော မဟာပဒုမတ္ထေရဝါဒေါ, တသ္မာ တတ္ထေဝ ယုတ္တာယုတ္တဘာဝေါ စ ပမာဏာပမာဏဘာဝေါ စ ဂဟေတဗ္ဗာဂဟေတဗ္ဗဘာဝေါ စ ဒိဿတိ, တသ္မာ တသ္မိံယေဝ ဌာနေ ဝတ္တဗ္ဗံ သိယာ, သုဝိမလဝိပုလပညာဝေယျတ္တိယသမန္နာဂတေန ပန အာစရိယာသဘေန အဝတ္တဗ္ဗဋ္ဌာနေ ဝုတ္တံ န သိယာ, တသ္မာ ဥပရိ အဋ္ဌကထာဝါဒသံသန္ဒနာဝသာနေ မဟာပဒုမတ္ထေရေန ဝုတ္တန္တိ ဣမဿ ဝစနဿ ပစ္ဆတော ဝုတ္တံ သိယာ, တံ ပစ္ဆာ လေခကေဟိ ပရိဝတ္တေတွာ လိခိတံ ဘဝေယျ, ပါရာဇိကကဏ္ဍဋ္ဌကထာယဉ္စ ဣဒံ ဝစနံ ဝုတ္တံ. ဋီကာယဉ္စ ဣမသ္မိံ ဌာနေ န ဝုတ္တံ, ဥပရိယေဝ ဝုတ္တံ, ‘‘ယော စ ယက္ခဂဟိတကော, ယော စ ဗန္ဓိတွာ နိပဇ္ဇာပိတော’’တိ ဣမဿ အဋ္ဌကထာဝါဒဿ ပစ္ဆိမတ္တာ သောယေဝ ပမာဏတော ဂဟေတဗ္ဗော. တထာ စ ဝက္ခတိ ‘‘သဗ္ဗတ္ထ ယော ယော အဋ္ဌကထာဝါဒေါ ဝါ ထေရဝါဒေါ ဝါ ပစ္ဆာ ဝုစ္စတိ, သော သောယေဝ ပမာဏတော ဒဋ္ဌဗ္ဗော’’တိ, တသ္မာ ဣဒမေတ္ထ ဝိစာရေတွာ ဂဟေတဗ္ဗံ. Further on, however, in the answer to the question, ‘Who is absolved, and who is not absolved?,’ three commentarial traditions have come down: the Mahāpaccarī tradition, the Kurundī tradition, and the Mahā-aṭṭhakathā tradition, and one tradition of the Elder Mahāpaduma. Therefore, it is right there that the state of being proper and improper, authoritative and unauthoritative, and acceptable and unacceptable are seen. Thus, it should be stated in that very place. But it would not have been stated in a place where it should not be stated by a bull-like teacher endowed with utterly pure and vast wisdom and skill. Therefore, it might have been stated after the statement of the Elder Mahāpaduma, which comes at the conclusion of the comparison of the commentarial traditions above. Later, it may have been altered and written down by scribes. This saying is also stated in the commentary to the Pārājika section, and in the subcommentary it is not stated in this place, but is stated only further on. Because the commentarial tradition, ‘and one who is possessed by a yakkha, and one who has been bound and made to lie down,’ is the last, that very one should be taken as the authority. And so he will say: ‘In all cases, whatever commentarial tradition or tradition of the elders is stated later, that very one should be seen as the authority.’ Therefore, this should be investigated and accepted here. ၄. ဣဒါနိ ဒွါရံ သံဝရဏဿ အန္တရာယေ သတိ အသံဝရိတွာပိ နိပဇ္ဇိတုံ ဝဋ္ဋတီတိ ဒဿေတုံ ‘‘အထ ဒွါရဿ’’တျာဒိမာဟ. နိဿေဏိံ အာရောပေတွာတိ ဥပရိမတလံ အာရောပေတွာ ဝိသင်္ခရိတွာ ဘူမိယံ ပါတေတွာ, ဆဍ္ဍေတွာ ဝါ နိပဇ္ဇိတုံ ဝဋ္ဋတိ. ဣဒံ ဧကာဗဒ္ဓတာယ ဝုတ္တံ. ဒွေပိ ဒွါရာနိ ဇဂ္ဂိတဗ္ဗာနီတိ ဧတ္ထ သစေ ဧကသ္မိံ ဒွါရေ ကဝါဋံ ဝါ နတ္ထိ, ဟေဋ္ဌာ ဝုတ္တနယေန သံဝရိတုံ ဝါ န သက္ကာ, ဣတရံ ဒွါရံ အသံဝရိတွာ [Pg.17] နိပဇ္ဇိတုံ ဝဋ္ဋတိ. ဒွါရပါလဿာတိ ဒွါရကောဋ္ဌကေ မဟာဒွါရေ, နိဿေဏိမူလေ ဝါ ဌတွာ ဒွါရဇဂ္ဂနကဿ. ပစ္ဆိမာနံ ဘာရောတိ ဧကာဗဒ္ဓဝသေန အာဂစ္ဆန္တေ သန္ဓာယ ဝုတ္တံ. အသံဝုတဒွါရေ အန္တောဂဗ္ဘေ ဝါတိ ယောဇေတဗ္ဗံ. ဗဟိ ဝါတိ ဂဗ္ဘတော ဗဟိ. နိပဇ္ဇနကာလေပိ…ပေ… ဝဋ္ဋတိယေဝါတိ ဧတ္ထ ဒွါရဇဂ္ဂနကဿ တဒဓီနတ္တာ တဒါ တဿ တတ္ထ သန္နိဟိတာသန္နိဟိတဘာဝံ အနုပဓာရေတွာပိ အာဘောဂံ ကာတုံ ဝဋ္ဋတိယေဝါတိ ဝဒန္တိ. 4. Now, to show that when there is an obstacle to closing the door, it is permissible to lie down even without closing it, he says, ‘But of the door…,’ etc. ‘Having set up a ladder’ means: having set it up to the upper floor, dismantled it, and dropped it to the ground, or having discarded it, it is permissible to lie down. This is said in connection with a single building. ‘Both doors should be guarded’: here, if one door has no door panel, or it cannot be closed in the way stated below, it is permissible to lie down without closing the other door. ‘Of the doorkeeper’ means of the one guarding the door while standing in the gateway, at the great door, or at the foot of the ladder. ‘The responsibility of the last ones’ is said in reference to those who come as a single connected group. ‘In an unclosed door, or inside the inner chamber’ should be connected. ‘Or outside’ means outside the inner chamber. ‘Even at the time of lying down… it is permissible’: here they say that because it is dependent on the doorkeeper, it is permissible to make a reflection even without ascertaining his presence or absence there at that time. ယေန ကေနစိ ပရိက္ခိတ္တေတိ ဧတ္ထ ပရိက္ခေပဿ ဥဗ္ဗေဓတော ပမာဏံ သဟသေယျပ္ပဟောနကေ ဝုတ္တသဒိသမေဝ. ဝုတ္တဉှိ သမန္တပါသာဒိကာယံ (ပါစိ. အဋ္ဌ. ၅၁) ‘‘ယဉှိ သေနာသနံ ဥပရိ ပဉ္စဟိ ဆဒနေဟိ အညေန ဝါ ကေနစိ သဗ္ဗမေဝ ပဋိစ္ဆန္နံ, အယံ သဗ္ဗစ္ဆန္နာ နာမ သေယျာ…ပေ… ယံ ပန သေနာသနံ ဘူမိတော ပဋ္ဌာယ ယာဝ ဆဒနံ အာဟစ္စ ပါကာရေန ဝါ အညေန ဝါ ကေနစိ အန္တမသော ဝတ္ထေနပိ ပရိက္ခိတ္တံ, အယံ သဗ္ဗပရိစ္ဆန္နာ နာမ သေယျာ. ဆဒနံ အနာဟစ္စ သဗ္ဗန္တိမေန ပရိယာယေန ဒိယဍ္ဎဟတ္ထုဗ္ဗေဓေန ပါကာရာဒိနာ ပရိက္ခိတ္တာပိ သဗ္ဗပရိစ္ဆန္နာယေဝါတိ ကုရုန္ဒဋ္ဌကထာယံ ဝုတ္တ’’န္တိ. ‘‘ဒိယဍ္ဎဟတ္ထုဗ္ဗေဓော ဝဍ္ဎကိဟတ္ထေန ဂဟေတဗ္ဗော’’တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ပါစိတ္တိယ ၃.၅၁) ဝိမတိဝိနောဒနိယဉ္စ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၅၀-၅၁) ဝုတ္တံ. မဟာပရိဝေဏန္တိ မဟန္တံ အင်္ဂဏံ. တေန ဗဟုဇနသဉ္စရဏဋ္ဌာနံ ဒဿေတိ. တေနာဟ ‘‘မဟာဗောဓီ’’တိအာဒိ. ‘Enclosed by anything whatsoever’: here the measure of the enclosure’s height is just like what was stated in the section on what is suitable for sleeping together. For it is said in the Samantapāsādikā: ‘A lodging that is entirely covered above by five kinds of roofing or by anything else is called a “fully covered sleeping place.” … But a lodging that is enclosed from the ground up to the roof by a wall or by anything else, even by a cloth, is called a “fully enclosed sleeping place.” Even if not reaching the roof, if it is enclosed by a wall or the like with a height of one and a half cubits as the very last resort, it is still a “fully enclosed sleeping place,” so it is said in the Kurundaṭṭhakathā.’ ‘The height of one and a half cubits should be taken by a carpenter’s cubit,’ it is said in the Sāratthadīpanī and the Vimativinodanī. ‘A great compound’ means a large courtyard. By this he shows it is a place where many people move about. Thus he says, ‘the great Bodhi tree,’ etc. အရုဏေ ဥဂ္ဂတေ ဝုဋ္ဌာတိ, အနာပတ္တိ အနာပတ္တိခေတ္တဘူတာယ ရတ္တိယာ သုဒ္ဓစိတ္တေန နိပန္နတ္တာ. ပဗုဇ္ဈိတွာ ပုန သုပတိ, အာပတ္တီတိ အရုဏေ ဥဂ္ဂတေ ပဗုဇ္ဈိတွာ အရုဏုဂ္ဂမနံ ဉတွာ ဝါ အဉတွာ ဝါ အနုဋ္ဌဟိတွာ သယိတသန္တာနေန သုပတိ, ဥဋ္ဌဟိတွာ [Pg.18] ကတ္တဗ္ဗဿ ဒွါရသံဝရဏာဒိနော အကတတ္တာ အကိရိယသမုဋ္ဌာနာ အာပတ္တိ ဟောတိ အနာပတ္တိခေတ္တေ ကတနိပဇ္ဇနကိရိယာယ အနင်္ဂတ္တာ. အယဉှိ အာပတ္တိ ဤဒိသေ ဌာနေ အကိရိယာ, ဒိဝါ ဒွါရံ အသံဝရိတွာ နိပဇ္ဇနက္ခဏေ ကိရိယာကိရိယာ စ အစိတ္တကာ စာတိ ဝေဒိတဗ္ဗာ. ပုရာရုဏာ ပဗုဇ္ဈိတွာပိ ယာဝ အရုဏုဂ္ဂမနာ သယန္တဿပိ ပုရိမနယေန အာပတ္တိယေဝ. When dawn has risen, one gets up; there is no offense, because one lay down with a pure mind during the night, which is a field free from offenses. If, having awakened, one sleeps again, there is an offense—that is, having awakened when dawn has risen, whether one knows or does not know of the dawn's rising, and without getting up, one continues to sleep in the same posture. An offense arising from inaction occurs because of the failure to perform the duties that should be done upon getting up, such as securing the door, since the act of lying down performed in a field free from offenses is not a factor. This offense is indeed inaction in such a place; and it should be understood that during the day, the act of failing to secure the door at the moment of lying down involves both action and inaction, and is also unintentional. Even for one who awakens before dawn and remains lying down until dawn, there is an offense in the same way as before. အရုဏေ ဥဂ္ဂတေ ဝုဋ္ဌဟိဿာမီတိ…ပေ… အာပတ္တိယေဝါတိ ဧတ္ထ ကဒါ အဿ အာပတ္တီတိ? ဝုစ္စတေ – န တာဝ ရတ္တိယံ, ‘‘ဒိဝါ အာပဇ္ဇတိ, နော ရတ္တိ’’န္တိ (ပရိ. ၃၂၃) ဝုတ္တတ္တာ အနာဒရိယဒုက္ကဋာ န မုစ္စတီတိ ဝုတ္တဒုက္ကဋံ ပန ဒိဝါသယနဒုက္ကဋမေဝ န ဟောတိ အနာဒရိယဒုက္ကဋတ္တာ ဧဝ. ‘‘အရုဏုဂ္ဂမနေ ပန အစိတ္တကံ အကိရိယသမုဋ္ဌာနံ အာပတ္တိံ အာပဇ္ဇတီတိ ဝေဒိတဗ္ဗ’’န္တိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၇၇) ဝုတ္တံ, သာရတ္ထဒီပနိယမ္ပိ (သာရတ္ထ. ဋီ. ပါရာဇိက ၂.၇၇) ‘‘ယထာပရိစ္ဆေဒမေဝ ဝုဋ္ဌာတီတိ အရုဏေ ဥဂ္ဂတေယေဝ ဥဋ္ဌဟတိ. တဿ အာပတ္တီတိ အသုဒ္ဓစိတ္တေနေဝ နိပန္နတ္တာ နိဒ္ဒါယန္တဿပိ အရုဏေ ဥဂ္ဂတေ ဒိဝါပဋိသလ္လာနမူလိကာ အာပတ္တိ. ‘ဧဝံ နိပဇ္ဇန္တော အနာဒရိယဒုက္ကဋာပိ န မုစ္စတီ’တိ ဝုတ္တတ္တာ အသုဒ္ဓစိတ္တေန နိပဇ္ဇန္တော အရုဏုဂ္ဂမနတော ပုရေတရံ ဥဋ္ဌဟန္တောပိ အနုဋ္ဌဟန္တောပိ နိပဇ္ဇနကာလေယေဝ အနာဒရိယဒုက္ကဋံ အာပဇ္ဇတိ, ဒိဝါပဋိသလ္လာနမူလိကံ ပန ဒုက္ကဋံ အရုဏေယေဝ အာပဇ္ဇတီ’’တိ ဝုတ္တံ, တသ္မာ ဧဝံ နိပဇ္ဇန္တဿ ဒွေ ဒုက္ကဋာနိ အာပဇ္ဇန္တီတိ ဝေဒိတဗ္ဗံ. If one lies down thinking, 'I will get up when dawn has risen,' ... there is an offense. Here, when does the offense occur? It is said: not at night, because it is stated, 'It is committed during the day, not at night' (Pari. 323). The stated dukkaṭa for lack of respect is not escaped. However, that stated dukkaṭa is not the same as the dukkaṭa for lying down during the day, because it arises from lack of respect. 'However, at the rising of dawn, it should be understood that an unintentional offense arising from inaction is incurred,' as stated in the Vimativinodanī. The Sāratthadīpanī also says: '“One gets up just as it is defined” means one gets up precisely at dawn. For him, there is an offense—because he lay down with an impure mind, even if he is asleep, the offense rooted in daytime seclusion occurs at dawn. Since it is stated, “One who lies down in this way is not freed even from the dukkaṭa of lack of respect,” one who lies down with an impure mind, whether getting up before dawn or not getting up, incurs the dukkaṭa of lack of respect at the very time of lying down. However, the dukkaṭa rooted in daytime seclusion is incurred only at dawn.' Therefore, it should be understood that one who lies down in this way incurs two dukkaṭa offenses. သစေ ဒွါရံ သံဝရိတွာ အရုဏေ ဥဂ္ဂတေ ဥဋ္ဌဟိဿာမီတိ နိပဇ္ဇတိ, ဒွါရေ စ အညေဟိ အရုဏုဂ္ဂမနကာလေ ဝိဝဋေပိ တဿ အနာပတ္တိယေဝ ဒွါရပိဒဟနဿ ရတ္တိဒိဝါဘာဂေသု ဝိသေသာဘာဝါ. အာပတ္တိအာပဇ္ဇနဿေဝ ကာလဝိသေသော ဣစ္ဆိတဗ္ဗော, န တပ္ပရိဟာရဿာတိ ဂဟေတဗ္ဗံ. ‘‘ဒွါရံ သံဝရိတွာ ရတ္တိံ [Pg.19] နိပဇ္ဇတီ’’တိ (ပါရာ. အဋ္ဌ. ၁.၇၇) ဟိ ဝုတ္တံ. ဒိဝါ သံဝရိတွာ နိပန္နဿ ကေနစိ ဝိဝဋေပိ ဒွါရေ အနာပတ္တိယေဝ, အတ္တနာပိ အနုဋ္ဌဟိတွာဝ သတိ ပစ္စယေ ဝိဝဋေပိ အနာပတ္တီတိ ဝဒန္တိ, ဣဒမ္ပိ ဝိမတိဝိနောဒနိယမေဝ (ဝိ. ဝိ. ဋီ. ၁.၇၇) ဝုတ္တံ. If, having secured the door, one lies down thinking, 'I will get up when dawn has risen,' and even if others open the door when dawn has broken, there is no offense for him, as there is no difference between night and day concerning the securing of the door. It should be understood that a specific time is required only for incurring an offense, not for its avoidance. For it is stated, 'Having secured the door, one lies down at night.' If one lies down during the day after securing the door and someone else opens it, there is no offense. They say that even if one does not get up oneself, but the door is opened due to some reason, there is no offense. This too is stated in the Vimativinodanī. ယထာပရိစ္ဆေဒမေဝ ဝုဋ္ဌာတီတိ အရုဏေ ဥဂ္ဂတေယေဝ ဝုဋ္ဌာတိ, အာပတ္တိယေဝါတိ မူလာပတ္တိံ သန္ဓာယ ဝုတ္တံ. အနာဒရိယအာပတ္တိ ပန ပုရာရုဏာ ဥဋ္ဌိတဿပိ တဿ ဟောတေဝ ‘‘ဒုက္ကဋာ န မုစ္စတီ’’တိ ဝုတ္တတ္တာ. ဒုက္ကဋာ န မုစ္စတီတိ စ ပုရာရုဏာ ဥဋ္ဌဟိတွာ မူလာပတ္တိယာ မုတ္တောပိ အနာဒရိယဒုက္ကဋာ န မုစ္စတီတိ အဓိပ္ပာယော. ‘One gets up just as it is defined’ means one gets up precisely at the break of dawn. 'An offense indeed' refers to the root offense. However, an offense due to lack of respect occurs even if one gets up before dawn, since it is stated, 'He is not freed from the dukkaṭa.' 'He is not freed from the dukkaṭa' means that even if one gets up before dawn and is freed from the root offense, he is not freed from the dukkaṭa of lack of respect—this is the intended meaning. ၅. နိဒ္ဒါဝသေန နိပဇ္ဇတီတိ နိဒ္ဒါဘိဘူတတာယ ဧကပဿေန နိပဇ္ဇတိ. ‘‘နိဒ္ဒါဝသေန နိပဇ္ဇတီ’’တိ ဝေါဟာရဝသေန ဝုတ္တံ, ပါဒါနံ ပန ဘူမိတော အမောစိတတ္တာ အယံ နိပန္နော နာမ ဟောတီတိ တေနေဝ အနာပတ္တိ ဝုတ္တာ. အပဿာယ သုပန္တဿာတိ ကဋိဋ္ဌိတော ဥဒ္ဓံ ပိဋ္ဌိကဏ္ဋကေ အပ္ပမတ္တကံ ပဒေသံ ဘူမိံ အဖုသာပေတွာ သုပန္တဿ. ကဋိဋ္ဌိံ ပန ဘူမိံ ဖုသာပေန္တဿ သယနံ နာမ န ဟောတိ. ပိဋ္ဌိပသာရဏလက္ခဏာ ဟိ သေယျာ ဒီဃာ, ဝန္ဒနာဒီသုပိ တိရိယံ ပိဋ္ဌိကဏ္ဋကာနံ ပသာရိတတ္တာ နိပဇ္ဇနမေဝါတိ အာပတ္တိ ပရိဟရိတဗ္ဗာဝ. ဝန္ဒနာပိ ဟိ ပါဒမူလေ နိပဇ္ဇတီတိအာဒီသု နိပဇ္ဇနမေဝ ဝုတ္တာ. သဟသာ ဝုဋ္ဌာတီတိ ပက္ခလိတာ ပတိတော ဝိယ သဟသာ ဝုဋ္ဌာတိ, တဿပိ အနာပတ္တိ ပတနက္ခဏေ အဝိသယတ္တာ, ဝိသယေ ဇာတေ သဟသာ ဝုဋ္ဌိတတ္တာ စ. ယဿ ပန ဝိသညိတာယ ပစ္ဆာပိ အဝိသယော ဧဝ, တဿ အနာပတ္တိယေဝ ပတနက္ခဏေ ဝိယ. တတ္ထေဝ သယတိ, န ဝုဋ္ဌာတီတိ ဣမိနာ ဝိသယေပိ အကရဏံ ဒဿေတိ, တေနေဝ တဿ အာပတ္တီတိ ဝုတ္တံ. 5. 'He lies down out of sleepiness' means he lies down on one side due to being overcome by sleep. The phrase 'he lies down out of sleepiness' is spoken conventionally, but since his feet are not lifted from the ground, this is not called lying down—hence, it is said there is no offense. 'Sleeping without leaning' refers to one who sleeps without letting even a small part of the back from the hips upward touch the ground. However, if one lets the hips touch the ground, it is not called lying down. For the characteristic of lying down is lengthwise stretching out of the back; even in acts like bowing, if the back is stretched out sideways, it is simply lying down—thus, an offense must be avoided. Indeed, even in phrases like 'he lies down at the feet' in bowing, it is simply called lying down. 'He rises up abruptly' means he gets up suddenly as if slipping and falling. Even in that case, there is no offense at the moment of falling because it is unintentional, and because he got up suddenly when awareness arose. For one who remains unaware even afterward, there is indeed no offense, just as at the moment of falling. 'But if he sleeps right there and does not get up'—this shows the non-action even when aware. Hence, it is said that there is an offense for him. ဣဒါနိ [Pg.20] အဋ္ဌကထာဝါဒသံသန္ဒနံ ကာတုံ ‘‘ကော မုစ္စတိ, ကော န မုစ္စတီ’’တိအာဒိမာဟ. တတ္ထ မဟာပစ္စရိယန္တိအာဒီသု ပစ္စရီတိ ဥဠုမ္ပံ ဝုစ္စတိ, တသ္မိံ နိသီဒိတွာ ကတတ္တာ တမေဝ နာမံ ဇာတံ. ကုရုန္ဒိဝလ္လိဝိဟာရော နာမ အတ္ထိ, တတ္ထ ကတတ္တာ ကုရုန္ဒီတိ နာမံ ဇာတံ. မဟာအဋ္ဌကထာ နာမ သင်္ဂီတိတ္တယမာရုဠှာ တေပိဋကဿ ဗုဒ္ဓဝစနဿ အဋ္ဌကထာ. ယာ မဟာမဟိန္ဒတ္ထေရေန တမ္ဗပဏ္ဏိဒီပံ အာဘတာ, တမ္ဗပဏ္ဏိယေဟိ ထေရေဟိ ပစ္ဆာ သီဟဠဘာသာယ အဘိသင်္ခတာ စ ဟောတိ. ဧကဘင်္ဂေနာတိ ဧကပဿဘဉ္ဇနေန ပါဒေ ဘူမိတော အမောစေတွာ ဧကပဿေန သရီရံ ဘဉ္ဇိတွာ နိပန္နောတိ ဝုတ္တံ ဟောတိ. မဟာအဋ္ဌကထာယံ ပန မဟာပဒုမတ္ထေရေန ဝုတ္တန္တိ သမ္ဗန္ဓော. တေန မဟာအဋ္ဌကထာယ လိခိတမဟာပဒုမတ္ထေရဝါဒေ ‘‘အယ’’န္တိ ဒဿေတိ. ‘‘မုစ္ဆိတွာ ပတိတတ္တာ အဝိသယတ္တာ အာပတ္တိ န ဒိဿတီ’’တိ ထေရေန ဝုတ္တံ. အာစရိယာ ပန ယထာ ယက္ခဂဟိတကော ဗန္ဓိတွာ နိပဇ္ဇာပိတော စ ပရဝသော ဟောတိ, ဧဝံ အပရဝသတ္တာ မုစ္ဆိတွာ ပတိတော ကဉ္စိကာလံ ဇာနိတွာ နိပဇ္ဇတီတိ အနာပတ္တိံ န ဝဒန္တိ, ဝိသညိတေ ပန သတိ အနာပတ္တိယေဝ. Now, in order to reconcile the commentarial views, he says, beginning with 'Who is freed, who is not freed?' Here, in the Mahāpaccariya and others, 'paccarī' is said to refer to a raft; because it was composed while seated on that, it came to be known by that name. There is a monastery called Kurundivallivihāra; because it was composed there, it came to be known as 'Kurundī.' The Mahāaṭṭhakathā is the commentary on the Buddha’s words in the Tipiṭaka, which has come down through the three councils. It was brought to the island of Tambapaṇṇi by the great elder Mahinda and was later compiled in the Sinhalese language by the elders of Tambapaṇṇi. 'Ekabhaṅgena' means lying down bent on one side without lifting the feet from the ground. In the Mahāaṭṭhakathā, however, this is connected to what was said by the elder Mahāpaduma. Therefore, he indicates the view of the elder Mahāpaduma written in the Mahāaṭṭhakathā with the word 'this'. The elder said, 'Because one fell unconscious and was unaware, no offense is seen.' The teachers, however, say that unlike one possessed by a spirit or one who is bound and made to lie down, who is powerless, one who falls unconscious but is not powerless and is aware for some time while lying down—for such a one they do not declare it a non-offense. However, if one is unconscious, there is indeed no offense. ဒွေ ဇနာတိအာဒိ မဟာအဋ္ဌကထာယမေဝ ဝစနံ, တဒေဝ ပစ္ဆာ ဝုတ္တတ္တာ ပမာဏံ. ယက္ခဂဟိတဂ္ဂဟဏေနေဝ စေတ္ထ ဝိသညိဘူတောပိ သင်္ဂဟိတော, ဧကဘင်္ဂေန နိပန္နော ပန အနိပန္နတ္တာ အာပတ္တိတော မုစ္စတိယေဝါတိ ဂဟေတဗ္ဗံ. သာရတ္ထဒီပနိယဉ္စ (သာရတ္ထ. ဋီ. ၂.၇၇) ‘‘ယော စ ယက္ခဂဟိတကော, ယော စ ဗန္ဓိတွာ နိပဇ္ဇာပိတော’’တိ ဣမဿ အဋ္ဌကထာဝါဒဿ ပစ္ဆိမတ္တာ သောယေဝ ပမာဏတော ဂဟေတဗ္ဗော, တထာ စ ဝက္ခတိ ‘‘သဗ္ဗတ္ထ ယော ယော အဋ္ဌကထာဝါဒေါ ဝါ ပစ္ဆာ ဝုစ္စတိ, သော သောယေဝ ပမာဏတော ဂဟေတဗ္ဗော’’တိ. ဣမသ္မိံ ဌာနေ ဣမဿ အဋ္ဌကထာပါဌဿ အာနီတတ္တာ ဣမသ္မိံ ဝိနယသင်္ဂဟပ္ပကရဏေပိ [Pg.21] ဣမသ္မိံယေဝ ဌာနေ သော ပါဌော ဝတ္တဗ္ဗောတိ နော ခန္တိ. ဧတ္ထ စ ‘‘ရတ္တိံ ဒွါရံ ဝိဝရိတွာ နိပန္နော အရုဏေ ဥဂ္ဂတေ ဥဋ္ဌာတိ, အနာပတ္တီ’’တိအာဒိဝစနတော အရုဏုဂ္ဂမနေ သံသယဝိနောဒနတ္ထံ အရုဏကထာ ဝတ္တဗ္ဗာ. တတြိဒံ ဝုစ္စတိ – 'Two kinds of people,' etc., this is a statement in the Mahāaṭṭhakathā itself, and that alone is authoritative because it is stated later. Here, even one who is unconscious is included by the term 'possessed by a spirit,' but one who lies bent on one side is considered as not having lain down and thus is freed from offense—this should be understood. Furthermore, in the Sāratthadīpanī, regarding 'He who is possessed by a spirit, and he who is made to lie down after being bound'—since this commentary statement is the latter one, it alone should be taken as authoritative. And thus it will be said: 'In all cases, whichever commentary statement is stated later, that alone should be taken as authoritative.' Because this commentary passage has been cited here, the view that this passage ought to be stated in this very place in this Vinayasaṅgaha treatise as well is not approved. Here, from statements such as, 'One who lies down with the door open at night and gets up when dawn has broken, incurs no offense,' a discussion of dawn should be stated to dispel doubt regarding the rising of dawn. On this, it is said: ‘‘ကော ဧသ အရုဏော နာမ; ကေန သော အရုဏော ဘဝေ; ကီဒိသော တဿ ဝဏ္ဏာ တု; သဏ္ဌာနံ ကီဒိသံ ဘဝေ. "What is this called Dawn? By what does it become Dawn? What is its color? What is its form?" ‘‘ကိသ္မိံ ကာလေ စ ဒေသေ စ, အရုဏော သမုဂစ္ဆတိ; ကိံ ပစ္စက္ခသိဒ္ဓေါ ဧသော, ဥဒါဟု အနုမာနတော’’တိ. "At what time and in what place does dawn arise? Is this directly perceived, or is it inferred?" တတ္ထ ကော ဧသ အရုဏော နာမာတိ ဧတ္ထ ဧသ အရုဏော နာမ သူရိယဿ ပဘာဝိသေသော. ဝုတ္တဉှေတံ အဘိဓာနပ္ပဒီပိကာယံ – Here, regarding 'What is this called dawn?', 'this dawn' refers to a particular radiance of the sun. This is stated in the Abhidhānappadīpikā: ‘‘သူရဿောဒယတော ပုဗ္ဗုဋ္ဌိတရံသိ သိယာရုဏော’’တိ; “The rays that arise before the sun’s rising are the dawn.” တဋ္ဋီကာယဉ္စ ‘‘သူရဿ ဥဒယတော ပုဗ္ဗေ ဥဋ္ဌိတရံသိ အရုဏော နာမ သိယာ’’တိ. ဝိမတိဝိနောဒနီနာမိကာယံ ဝိနယဋီကာယဉ္စ (ဝိ. ဝိ. ဋီ. ၁.၄၆၃) ‘‘အရုဏောတိ စေတ္ထ သူရိယုဂ္ဂမနဿ ပုရေစရော ဝဍ္ဎနဃနရတ္တော ပဘာဝိသေသောတိ ဒဋ္ဌဗ္ဗော’’တိ ဝုတ္တံ, တသ္မာ သူရိယပ္ပဘာယေဝ အရုဏော နာမ, န အညောတိ ဒဋ္ဌဗ္ဗံ. ကေန သော အရုဏော ဘဝေတိ ဧတ္ထ အရုဏော ဝဏ္ဏော အဿာတိ အရုဏော, ကိဉ္စိရတ္တဝဏ္ဏသမန္နာဂတောတိ အတ္ထော. အထ ဝါ အရတိ ဂစ္ဆတိ ရတ္တဝဏ္ဏဘာဝေန ပဝတ္တတီတိ အရုဏော. ဝုတ္တဉှေတံ အဘိဓာနပ္ပဒီပိကာဋီကာယံ ‘‘အရုဏဝဏ္ဏတာယ အရတိ ဂစ္ဆတီတိ အရုဏော’’တိ. ကီဒိသော တဿ ဝဏ္ဏောတိ ဧတ္ထ အဗျတ္တရတ္တဝဏ္ဏော တဿ ဝဏ္ဏော ဘဝေ. ဝုတ္တဉှိ အဘိဓာနပ္ပဒီပိကာယံ ‘‘အရုဏော ကိဉ္စိရတ္တောထာ’’တိ. တဋ္ဋီကာယဉ္စ [Pg.22] ‘‘ကိဉ္စိရတ္တော အဗျတ္တရတ္တဝဏ္ဏော အရုဏော နာမ ယထာ မစ္ဆဿ အက္ခီ’’တိ. ဝိမတိဝိနောဒနိယဉ္စ (ဝိ. ဝိ. ဋီ. ၁.၄၆၃) ‘‘ဝဍ္ဎနဃနရတ္တော ပဘာဝိသေသော’’တိ, တသ္မာ သူရိယဿ ရတ္တပ္ပဘာယေဝ အရုဏော နာမ, န သေတပ္ပဘာဒယောတိ ဒဋ္ဌဗ္ဗံ. ယဒိ ဧဝံ ပါတိမောက္ခဋ္ဌပနက္ခန္ဓကဝဏ္ဏနာယ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. စူဠဝဂ္ဂ ၂.၃၈၃) ‘‘ပါဠိယံ ပန နန္ဒိမုခိယာတိ ဩဒါတဒိသာမုခတာယ တုဋ္ဌမုခိယာ’’တိ ဝုတ္တံ, တံ ကထံ ယုဇ္ဇေယျာတိ, နော န ယုဇ္ဇေယျ. တတ္ထ ဟိ အရုဏုဂ္ဂတကာလေ အရုဏောဘာသေန ဩဒါတဒိသာမုခဘာဝေါ ဝုတ္တော, န အရုဏောဘာသဿ ဩဒါတဘာဝေါ. ဝုတ္တဉှေတံ ဥဒါနဋ္ဌကထာယံ (ဥဒါ. အဋ္ဌ. ၂၃) ‘‘နန္ဒိမုခိယာတိ အရုဏဿ ဥဂ္ဂတတ္တာ ဧဝ အရုဏောဘာယ သူရိယာလောကူပဇီဝိနော သတ္တေ နန္ဒာပနမုခိယာ ရတ္တိယာ ဇာတာယ ဝိဘာယမာနာယာတိ အတ္ထော’’တိ. And in its subcommentary it is said: “The rays that have arisen before the sun’s rising may be called aruṇa.” And in the Vinaya subcommentary called Vimativinodanī, it is stated: “Herein, aruṇa should be understood as a special radiance that is growing, dense, and red, which precedes the sun’s rising.” Therefore, it should be understood that aruṇa is only the radiance of the sun, and nothing else. For what reason is it called aruṇa? Here, it is 'aruṇa' because 'it has a reddish color'; the meaning is that it possesses a somewhat reddish hue. Or, it is 'aruṇa' because 'it goes' (arati, gacchati), that is, it proceeds with a reddish quality. This is stated in the subcommentary to the Abhidhānappadīpikā: “It is ‘aruṇa’ because it ‘goes’ (arati, gacchati) with a reddish color.” What is its color like? Here, its color would be an indistinctly red color. For it is stated in the Abhidhānappadīpikā: “Aruṇa is somewhat red.” And in its subcommentary: “What is called aruṇa is somewhat red, an indistinctly red color, like the eye of a fish.” And in the Vimativinodanī: “a special radiance that is growing, dense, and red.” Therefore, it should be understood that aruṇa is only the reddish radiance of the sun, not a white radiance or the like. If so, how is it that in the Vimativinodanī, in its explanation of the chapter on suspending the Pātimokkha, it is said: “In the Pāḷi, however, ‘nandimukhiyā’ means ‘with a delighted face’ because of the direction becoming bright”? This is not inconsistent. For there, at the time of the dawn’s rising, it is the state of the direction becoming bright by the light of the dawn that is spoken of, not the brightness of the dawn’s light itself. As stated in the Udāna Commentary: “ ‘Nandimukhiyā’ means: because the dawn has risen, the night, which is becoming bright, has a face that gladdens—by the light of the dawn—the beings who live by the light of the sun; this is the meaning.” ဇာတကဋ္ဌကထာယဉ္စ – And in the Jātaka Commentary: ‘‘ဇိဃညရတ္တိံ အရုဏသ္မိမုဟတေ; ယာ ဒိဿတိ ဥတ္တမရူပဝဏ္ဏိနီ; တထူပမာ မံ ပဋိဘာသိ ဒေဝတေ; အာစိက္ခ မေ တံ ကတမာသိ အစ္ဆရာ’’တိ. (ဇာ. အဋ္ဌ. ၅.၂၁.၂၅၄); “When the hungry night is ending as the dawn is rising, she is seen, possessing the highest beauty and complexion. Just so, O deity, you appear to me; tell me, which celestial nymph are you?” ဣမဿ ဂါထာယ အတ္ထဝဏ္ဏနာယံ ‘‘တတ္ထ ဇိဃညရတ္တိန္တိ ပစ္ဆိမရတ္တိံ, ရတ္တိပရိယောသာနေတိ အတ္ထော. ဥဟတေတိ အရုဏေ ဥဂ္ဂတေ. ယာတိ ယာ ပုရတ္ထိမာ ဒိသာ ရတ္တဝဏ္ဏတာယ ဥတ္တမရူပဓရာ ဟုတွာ ဒိဿတီ’’တိ. ဧဝံ အရုဏုဂ္ဂတသမယေ ပုရတ္ထိမဒိသာယ ရတ္တဝဏ္ဏတာ ဝုတ္တာ, တသ္မာ တသ္မိံ သမယေ အရုဏဿ ဥဋ္ဌိတတ္တာ ပုရတ္ထိမာယ ဒိသာယ ရတ္တဘာဂေါ သူရိယာလောကဿ ပတ္ထဋတ္တာ သေသဒိသာနံ ဩဒါတဘာဝေါ ဝိညာယတိ. In the explanation of the meaning of this verse: “Herein, ‘jighaññarattiṃ’ means the last watch of the night; the meaning is ‘at the end of the night.’ ‘Uhateti’ means ‘when the dawn has risen.’ ‘Yā’ refers to the eastern direction, which is seen bearing the highest beauty because of its reddish color.” Thus, the reddish color of the eastern direction at the time of the dawn’s rising is stated. Therefore, at that time, because the dawn has risen, the eastern direction is discerned as red due to the spreading of the sun’s light, while the other directions are discerned as bright. သဏ္ဌာနံ [Pg.23] ကီဒိသံ ဘဝေတိ ဧတ္ထ အရုဏဿ ပါဋေက္ကံ သဏ္ဌာနံ နာမ နတ္ထိ ရသ္မိမတ္တတ္တာ. ယတ္တကံ ပဒေသံ ဖရတိ, တတ္တကံ တဿ သဏ္ဌာနန္တိ ဒဋ္ဌဗ္ဗံ. အထ ဝါ ပုရတ္ထိမဒိသာသဏ္ဌာနံ. ဝုတ္တဉှိ ဇာတကဋ္ဌကထာယံ (ဇာ. အဋ္ဌ. ၅.၂၁.၂၅၅) ‘‘ပုရတ္ထိမဒိသာ ရတ္တဝဏ္ဏတာယ ဥတ္တမရူပဓရာ ဟုတွာ ဒိဿတီ’’တိ. What is its shape like? Herein, the dawn has no particular shape of its own, as it is merely rays. It should be understood that its shape is coextensive with the area it pervades. Or else, its shape is that of the eastern direction. For it is stated in the Jātaka Commentary: “The eastern direction is seen bearing the highest beauty because of its reddish color.” ကိသ္မိံ ကာလေ စ ဒေသေ စ, အရုဏော သမုဂစ္ဆတီတိ ဧတ္ထ ဧသ အရုဏော သူရိယုဂ္ဂမနဿ ပုရေ ကာလေ ပုရတ္ထိမဒိသာယံ ဥဂ္ဂစ္ဆတိ. ဝုတ္တဉှေတံ ဥဒါနဋ္ဌကထာယံ (ဥဒါ. အဋ္ဌ. ၂၃) ‘‘ဥဒ္ဓသ္တေ အရုဏေတိ ဥဂ္ဂတေ အရုဏေ, အရုဏော နာမ ပုရတ္ထိမဒိသာယံ သူရိယောဒယတော ပုရေတရမေဝ ဥဋ္ဌိတောဘာသော’’တိ. အဘိဓာနပ္ပဒီပိကာယဉ္စ ‘‘သူရဿောဒယတော ပုဗ္ဗုဋ္ဌိတရံသီ’’တိ. At what time and in what place does the dawn arise? Herein, this dawn arises in the eastern direction at a time before the sun’s rising. For this is stated in the Udāna Commentary: “ ‘When the dawn has appeared’ means ‘when the dawn has risen.’ Aruṇa is the light that has arisen in the eastern direction even before the sun’s rising.” And in the Abhidhānappadīpikā: “The rays that have arisen before the sun’s rising.” ကိံ ပစ္စက္ခသိဒ္ဓေါ ဧသော, ဥဒါဟု အနုမာနတောတိ ဧတ္ထ အယံ အရုဏော နာမ ပစ္စက္ခသိဒ္ဓေါ ဧဝ, န အနုမာနသိဒ္ဓေါ. ကသ္မာ ဝိညာယတီတိ စေ? စက္ခုဝိညာဏဂေါစရဝဏ္ဏာယတနဘာဝတော. အက္ခဿ ပတီတိ ပစ္စက္ခံ, စက္ခုရူပါနံ အဘိမုခဘာဝေန အာပါထဂတတ္တာ စက္ခုဝိညာဏံ ဟောတိ. ဝုတ္တဉှေတံ ဘဂဝတာ ‘‘စက္ခုဉ္စ ပဋိစ္စ ရူပေ စ ဥပ္ပဇ္ဇတိ စက္ခုဝိညာဏ’’န္တိ (မ. နိ. ၁.၂၀၄, ၄၀၀; ၃.၄၂၁, ၄၂၅, ၄၂၆; သံ. နိ. ၂.၄၃, ၄၄, ၄၅, သံ. နိ. ၄.၆၀; ကထာ. ၄၆၅, ၄၆၇), တသ္မာ အယံ အရုဏဝဏ္ဏော စက္ခုနာ ဒိသွာ ဇာနိတဗ္ဗတော ပစ္စက္ခသိဒ္ဓေါယေဝ ဟောတိ, န ဧဝံ သတိ ဧဝံ ဘဝေယျာတိ အနုမာနေန ပုနပ္ပုနံ စိန္တနေန သိဒ္ဓေါတိ. ဣမံ ပဉှဝိဿဇ္ဇနံ သာဓုကံ မနသိ ကရိတွာ ပဏ္ဍိတေဟိ ရတ္တောဘာသောယေဝ အရုဏောတိ ပစ္စေတဗ္ဗော သလ္လက္ခေတဗ္ဗောတိ. Is this established by direct perception or by inference? Herein, this dawn is established by direct perception, not by inference. If it is asked how this is known: because it is the form-base, the domain of eye-consciousness. 'Paccakkhaṃ' (direct perception) is what is before the eye (akkhassa pati). Eye-consciousness arises because the eye and forms are face-to-face and have come into range. This was stated by the Blessed One: “Dependent on the eye and forms, eye-consciousness arises.” Therefore, since this color of the dawn is to be known by being seen with the eye, it is established by direct perception, not established by repeated thinking and inference of the kind, “This being so, that would be so.” Having taken this question-and-answer well to heart, the wise should accept and note that the dawn is indeed the red light. ကသ္မာ ပန ဣမသ္မိံ ဌာနေ အရုဏကထာ ဝုတ္တာတိ? ဣမိဿာ အရုဏကထာယ မဟာဝိသယဘာဝတော. ကထံ? ဥပေါသထိကာ ဥပါသကာ စ ဥပါသိကာယော စ အရုဏုဂ္ဂမနံ တထတော [Pg.24] အဇာနန္တာ အနုဂ္ဂတေယေဝ အရုဏေ ဥဂ္ဂတသညာယ ခါဒနီယံ ဝါ ခါဒန္တိ, ဘောဇနီယံ ဝါ ဘုဉ္ဇန္တိ, မာလာဂန္ဓာဒီနိ ဝါ ဓာရေန္တိ, တတော တေသံ သီလံ ဘိဇ္ဇတိ. သာမဏေရာ တထေဝ ဝိကာလဘောဇနံ ဘုဉ္ဇိတွာ သီလဝိနာသံ ပါပုဏန္တိ. နိဿယပဋိပန္နကာ ဘိက္ခူ အာစရိယုပဇ္ဈာယေဟိ ဝိနာ ဗဟိသီမေ စရန္တာ နိဿယပ္ပဿမ္ဘနံ ပါပုဏန္တိ, အန္တောဝဿေ ဘိက္ခူ ဥပစာရသီမတော ဗဟိဂစ္ဆန္တာ ဝဿစ္ဆေဒံ, တေစီဝရိကာ ဘိက္ခူ အဗဒ္ဓသီမာယံ စီဝရေန ဝိပ္ပဝသန္တာ နိဿဂ္ဂိယပါစိတ္တိယံ, တထာ သတ္တဗ္ဘန္တရသီမာယံ, သဟသေယျပ္ပဟောနကဋ္ဌာနေ အနုပသမ္ပန္နမာတုဂါမေဟိ သဟ သယန္တာ ပါစိတ္တိယံ, တထာ ယာဝကာလိကံ ဘုဉ္ဇန္တာ ဘိက္ခူ, ပါရိဝါသိကာဒယော ဝတ္တံ နိက္ခိပန္တာ ရတ္တိစ္ဆေဒံ. ဧဝမာဒိအနေကာဒီနဝသမ္ဘဝတော လဇ္ဇိပေသလာနံ ဘိက္ခူနံ တထတော အရုဏုဂ္ဂမနဿ ဇာနနတ္ထံ ဝုတ္တာတိ ဒဋ္ဌဗ္ဗာ. But why is the discussion about the dawn stated in this place? Because this discussion about the dawn is a topic of great scope. How so? Laymen and laywomen observing the Uposatha, not knowing the rising of the dawn as it really is, perceive it as having risen when it has not yet risen, and they eat hard foods or consume soft foods, or wear garlands, perfumes, and so on; thereby their virtue is broken. Novices, in the same way, eat at the wrong time and bring about the ruin of their virtue. Monks living in dependence, wandering outside the boundary without their teachers and preceptors, incur an interruption of their dependence. Monks within the rains-residence, by going outside the vicinity, incur a break in the rains. Monks who use only the three robes, by dwelling apart from their robes in an unestablished boundary, incur a Pācittiya offense involving forfeiture; likewise within a boundary of seven abbhantaras. Likewise, by sleeping together with an unordained woman in a place suitable for sleeping together, they incur a Pācittiya offense. Similarly, monks eating what is allowable for a limited time, and those on probation and so on who abandon their duties, incur a break in the nights. It should be understood that because of the occurrence of these and many other dangers, this was stated for the sake of scrupulous and conscientious monks, for the purpose of knowing the rising of the dawn as it really is. ကေစိ ပန ဘိက္ခူ အဍ္ဎရတ္တိသမယေ ဃဋိသုညတ္တာ အဍ္ဎရတ္တိကာလံ အတိက္ကမ္မ အညဒိဝသော ဟောတိ, တသ္မာ တသ္မိံ ကာလေ အရုဏံ ဥဋ္ဌိတံ နာမ ဟောတီတိ မညမာနာ အဍ္ဎရတ္တိံ အတိက္ကမ္မ ခါဒနီယဘောဇနီယာဒီနိ ဘုဉ္ဇန္တိ, တေ ပန ဗုဒ္ဓသမယံ အဇာနန္တာ ဝေဒသမယမေဝ မနသိ ကရောန္တာ ဧဝံ ကရောန္တိ, တသ္မာ တေသံ တံကရဏံ ပမာဏံ န ဟောတိ. ဗဟဝေါ ပန ဘိက္ခူ အရုဏဿ ပစ္စက္ခဘာဝံ အဇာနန္တာ အနုမာနဝသေန စိန္တိတုဉ္စ အသက္ကောန္တာ အနုဿဝဝသေနေဝ ပရဝစနံ သဒ္ဒဟန္တာ အမှာကံ အာစရိယာ အရုဏုဂ္ဂမနဝေလာယံ ဥဋ္ဌာယ ဂစ္ဆန္တာ သူရိယုဂ္ဂမနဝေလာယံ ဒွိသဟဿဒဏ္ဍပ္ပမာဏံ ဌာနံ ပါပုဏန္တိ, တိသဟဿဒဏ္ဍပ္ပမာဏံ ဌာနံ ပါပုဏန္တီတိ စ ဝဒန္တိ. ဣမမှာ ဝိဟာရာ အသုကံ နာမ ဝိဟာရံ အသုကံ နာမ စေတိယံ အသုကံ နာမ ဂါမံ ပါပုဏန္တီတိအာဒီနိ စ ဝဒန္တီတိ ဧဝံ အနုဿဝဝစနံ ဝဒန္တိ, တမ္ပိ အပ္ပမာဏံ. ကသ္မာ? အဒ္ဓါနံ နာမ ဗလဝန္တဿ ဇဝသမ္ပန္နဿ စ ရဿံ ဟောတိ, ဒုဗ္ဗလဿ သန္တဿ စ ဒီဃံ ဟောတိ. ဝုတ္တဉှိ ဘဂဝတာ – But some monks, because the water-clocks are empty at midnight, think that once midnight has passed it is another day, and therefore that the dawn has risen at that time. Thinking thus, they pass midnight and then consume hard and soft foods. But they do this without knowing the Buddha's system, keeping in mind only the Vedic system; therefore their action is not a valid authority. But many monks, not knowing the direct perceptibility of the dawn and being unable to figure it out by inference, simply rely on hearsay, trusting the word of others. They say: 'Our teachers, rising at the time of dawn's rising, reach a place two thousand staff-lengths away by sunrise, or they reach a place three thousand staff-lengths away.' And they say such things as: 'From this monastery they reach such-and-such a monastery, such-and-such a cetiya, such-and-such a village.' Thus they speak from hearsay, but that too is not a valid measure. Why? Because a journey is short for one who is strong and swift, but long for one who is weak and slow. For it was said by the Blessed One: ‘‘ဒီဃာ [Pg.25] ဇာဂရတော ရတ္တိ, ဒီဃံ သန္တဿ ယောဇနံ; ဒီဃော ဗာလာန သံသာရော, သဒ္ဓမ္မံ အဝိဇာနတ’’န္တိ. (ဓ. ပ. ၆၀); “Long is the night to one who is wakeful; long is a league to one who is weary; long is saṃsāra for the fools who do not know the good Dhamma.” တသ္မာ အဒ္ဓါနံ နာမ သဗ္ဗေသံ ဧကသဒိသံ န ဟောတီတိ အရုဏုဂ္ဂမနဿ လက္ခဏံ ဘဝိတုံ န သက္ကာ, န စ တေ အာယသ္မန္တော ပိဋကတ္တယတော ကိဉ္စိ သာဓကဘူတံ ဝစနံ အာဟရန္တိ, အသက္ခိကံ အဍ္ဍံ ကရောန္တိ ဝိယ ယထာဇ္ဈာသယမေဝ ဝဒန္တီတိ ပမာဏံ န ဟောတိ. Therefore, since a journey is not the same for everyone, it cannot be a characteristic of the dawn's rising. Nor do those venerable ones adduce any statement from the Tipiṭaka that could serve as proof. They speak just as they please, like one making an unwitnessed claim, so this is not a valid measure. အညေ ပန – Still others say: ‘‘အတီတရတ္တိယာ ယာမော; ပစ္ဆိမောဍ္ဎမမုဿ ဝါ; ဘာဝိနိယာဒိပ္ပဟာရော; တဒဍ္ဎံ ဝါဇ္ဇတေဟျ ဟောတိ – “The last watch of the night that has passed, or its latter half; the first stroke of the coming day, or half of that, is for ‘today’—” ကစ္စာယနသာရပ္ပကရဏာဂတံ ဂါထံ ဝတွာ အတီတရတ္တိယာ ပစ္ဆိမော ယာမော အဇ္ဇ ပရိယာပန္နော, တသ္မာ ပစ္ဆိမယာမဿ အာဒိတော ပဋ္ဌာယ အရုဏံ ဥဂ္ဂစ္ဆတီ’’တိ ဝဒန္တိ. အယံ ဝါဒေါ သကာရဏသညာပကတ္တာ ပုရိမေဟိ ဗလဝါ ဟောတိ, ဧဝံ သန္တေပိ အယုတ္တောယေဝ. ကသ္မာ? အယဉှိ ဂါထာ ဗာဟိရသဒ္ဒသတ္ထေ ဇင်္ဂဒါသပ္ပကရဏေ ဝုတ္တနယေန အဇ္ဇ ဘဝါ အဇ္ဇတနီတိ ဝုတ္တအဇ္ဇဝေါဟာရဿ ပဝတ္တနကာလံ ဒဿေတုံ ဝုတ္တာ, န ပိဋကတ္တယေ ဝုတ္တဿ အရုဏုဂ္ဂမနဿ ကာလံ ဒဿေတုံ, တသ္မာ အညသာဓျဿ အညသာဓကေန သာဓိတတ္တာ အယုတ္တောယေဝ. Quoting this verse from the Kaccāyanasārappakaraṇa, they say: 'The last watch of the past night is included in “today”; therefore, the dawn rises from the beginning of the last watch.' This argument, because it indicates a reason, is stronger than the previous ones. Even so, it is still incorrect. Why? For this verse was stated in an external grammatical treatise, the Jaṅgadāsappakaraṇa, to show the period of currency for the term 'today' (ajjatanī)—derived as 'existing today'—not to show the time of the rising of the dawn mentioned in the Tipiṭaka. Therefore, since one thing to be established is being established by a proof for something else, it is incorrect. အပရေ ပန ‘‘ပဟာရော ယာမသညိတော’’တိ အဘိဓာနပ္ပဒီပိကာယံ ဝုတ္တတ္တာ ပဟာရယာမသဒ္ဒါနံ ဧကတ္ထတ္တာ တတ္ထေဝ ‘‘တိယာမာ သံဝရီ ဘဝေ’’တိ ဝုတ္တတ္တာ ရတ္တိယာ စ တိယာမဘာဝတော ပါဠိယဉ္စ (ဥဒါ. ၄၅; စူဠဝ. ၃၈၃) ‘‘အဘိက္ကန္တာ, ဘန္တေ, ရတ္တိ, နိက္ခန္တော ပစ္ဆိမော ယာမော, ဥဒ္ဓသ္တော အရုဏော’’တိ အာဂတတ္တာ ဣဒါနိ [Pg.26] ရတ္တိယာ စတူသု ပဟာရေသု တတိယပ္ပဟာရဿ အဝသာနေ အရုဏော ဥဂ္ဂတော, တသ္မာ အဝသေသဧကပ္ပဟာရမတ္တော ကာလော ဒိဝသဘာဂံ ဘဇတီတိ ဝဒေယျုံ, အယံ ဝါဒေါ တတိယဝါဒတောပိ ဗလဝတရော. ကသ္မာ? ဉာပကဉာပျာနံ အနုရူပဘာဝတော. တထာ ဟိ ‘‘ပဟာရော ယာမသညိတော’’တိ အယံ ဉာပကော ပဟာရယာမာနံ ဧကတ္ထဘာဝဿ အနုရူပေါ, ‘‘တိယာမာ သံဝရီဘဝေ’’တိ အယံ ရတ္တိယာ တိယာမဘာဝဿ, ‘‘ပါဠိယဉ္စာ’’တိအာဒိ တတိယပ္ပဟာရဿ အဝသာနေ အရုဏုဂ္ဂမနဿ, တထာပိ အယုတ္တောယေဝ ဟောတိ. ကသ္မာ? ‘‘အဝသေသဧကပ္ပဟာရမတ္တော ကာလော ဒိဝသဘာဂံ ဘဇတီ’’တိ ဝစနဿ ဝိရုဒ္ဓတ္တာ. မဇ္ဈိမဒေသေ ဟိ ဒသဃဋိကာပမာဏဿ ကာလဿ ဧကပ္ပဟာရတ္တာ သဗ္ဗာ ရတ္တိ တိယာမာဝ ဟောတိ, န စတုယာမာ, ဣဒါနိ ပန ပစ္စန္တဝိသယေသု သတ္တဋ္ဌဃဋိကာမတ္တဿ ကာလဿ ဧကပ္ပဟာရကတတ္တာ စတုပ္ပဟာရာ ဘဝတိ, တသ္မာ မဇ္ဈိမဒေသဝေါဟာရံ ဂဟေတွာ အဘိဓာနပ္ပဒီပိကာယဉ္စ ‘‘တိယာမာ သံဝရီ ဘဝေ’’တိ ဝုတ္တံ, ပါဠိယဉ္စ (ဥဒါ. ၄၅; စူဠဝ. ၃၈၃) ‘‘နိက္ခန္တော ပစ္ဆိမော ယာမော, ဥဒ္ဓသ္တော အရုဏော’’တိ, တသ္မာ ရတ္တိပရိယောသာနေယေဝ အရုဏော ဥဂ္ဂတောတိ ဒဋ္ဌဗ္ဗော. တထာ ဟိ ဝုတ္တံ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၂၀၁) ‘‘တထာ ပါရိဝါသိကာဒီနမ္ပိ အရုဏံ အနုဋ္ဌာပေတွာ ဝတ္တံ နိက္ခိပန္တာနံ ရတ္တိစ္ဆေဒေါ ဝုတ္တော, ဥဂ္ဂတေ အရုဏေ နိက္ခိပိတဗ္ဗန္တိ ဟိ ဝုတ္တ’’န္တိ. Still others might argue: since it is said in the Abhidhānappadīpikā, ‘A pahāra is called a yāma,’ the terms pahāra and yāma have the same meaning; and since it is also stated there, ‘The night (saṃvarī) consists of three yāmas,’ and the night has three yāmas; and since it is found in the Pāli Canon (Udāna 45; Cūḷavagga 383), ‘Venerable sir, the night is advanced, the last watch has passed, the dawn has risen,’ it follows that now, of the four watches of the night, at the end of the third watch the dawn has risen. Therefore, the time of the one remaining watch belongs to the day-part. This argument is stronger than the previous one. Why? Because of the correspondence between the proof and that which is to be proven. For instance, the statement ‘A pahāra is called a yāma’ corresponds to pahāra and yāma having the same meaning; ‘The night (saṃvarī) consists of three yāmas’ corresponds to the night having three yāmas; and the Pāli passage beginning ‘Venerable sir…’ indicates that dawn rises at the end of the third watch. Nevertheless, this is also incorrect. Why? Because it contradicts the statement, ‘The time of the one remaining watch belongs to the day-part.’ In the Middle Country, since one watch is ten ghaṭikās, the entire night has only three watches, not four. But now, in the border regions, because one watch is seven or eight ghaṭikās, it has four watches. Therefore, based on the usage of the Middle Country, it is said in the Abhidhānappadīpikā, ‘The night (saṃvarī) consists of three yāmas,’ and in the Pāli Canon (Udāna 45; Cūḷavagga 383), ‘The last watch has passed, the dawn has risen.’ Thus, it should be understood that dawn rises precisely at the end of the night. For it is stated in the Vimativinodanī: ‘Similarly, for those on probation and others who set aside their duties before dawn has risen, a break of night is stated; for it is said that they should be set aside when dawn has risen.’” သဟသေယျသိက္ခာပဒေပိ (ပါစိ. ၅၂-၅၄) ‘‘အနုပသမ္ပန္နေဟိ သဟ နိဝုတ္ထဘာဝပရိမောစနတ္ထံ ပုရာရုဏာ နိက္ခမိတွာ’’တိအာဒိ ဝုတ္တံ. ဧဝံ စီဝရဝိပ္ပဝါသာဒီသု စ သဗ္ဗတ္ထ ရတ္တိပရိယောသာနေ အာဂမနဝသေန အရုဏုဂ္ဂမနံ ဒဿိတံ, န အတီတာရုဏဝသေနာတိ. ဇာတကဋ္ဌကထာယမ္ပိ (ဇာ. အဋ္ဌ. ၅.၂၁.၂၅၅) ‘‘ရတ္တိပရိယောသာနေတိ အတ္ထော’’တိ. န ကေဝလံ မဇ္ဈိမဒေသေသု ရတ္တိယာယေဝ တိပ္ပဟာရဘာဝေါ ဟောတိ[Pg.27], အထ ခေါ ဒိဝသဿပိ. တထာ ဟိ ဝုတ္တံ အဋ္ဌသာလိနိယံ (ဓ. သ. အဋ္ဌ. နိဒါနကထာ) ‘‘သမ္မာသမ္ဗုဒ္ဓဿ အဘိဓမ္မဒေသနာပရိယောသာနဉ္စ တေသံ ဘိက္ခူနံ သတ္တပ္ပကရဏဥဂ္ဂဟဏဉ္စ ဧကပ္ပဟာရေနေဝ ဟောတီ’’တိ, မူလဋီကာယဉ္စ (ဓ. သ. မူလဋီ. နိဒါနကထာဝဏ္ဏနာ) ‘‘ဧကပ္ပဟာရေနာတိ ဧတ္ထ ပဟာရောတိ ဒိဝသဿ တတိယဘာဂေါ ဝုစ္စတီ’’တိ, တသ္မာ ဧကော ရတ္တိဒိဝေါ ဆပ္ပဟာရော ဟောတီတိ ဝိညာယတိ. ဧဝံ မဇ္ဈိမဒေသဝေါဟာရေန တိယာမသင်္ခါတဿ တိပ္ပဟာရဿ အဝသာနေ သဗ္ဗရတ္တိပရိယောသာနေ ဥဋ္ဌိတံ အရုဏံ ပစ္စန္တဒေသဝေါဟာရေန တိပ္ပဟာရဿ အဝသာနေတိ ဂဟေတွာ ဧကပ္ပဟာရာဝသေသကာလေ အရုဏော ဥဂ္ဂတောတိ ဝုတ္တတ္တာ အယမ္ပိ ဝါဒေါ အယုတ္တောယေဝ ဟောတီတိ ဒဋ္ဌဗ္ဗော. In the training rule on sharing a sleeping place (Pācittiya 52-54), it is stated: 'Having gone out before dawn for the purpose of being released from the state of having dwelt with one who is not ordained,' and so on. Thus, in cases such as being separated from one's robes and others, the rising of the dawn is indicated by way of arrival at the end of the night, not by way of the dawn having passed. In the Jātaka commentary as well (Jā. Aṭṭha. 5.21.255), it is said: 'The meaning is “at the end of the night.”' Not only in the Middle Country is the night divided into three watches, but the day is as well. For it is stated in the Aṭṭhasālinī (Dha. Sa. Aṭṭha. Nidānakathā): 'The conclusion of the Abhidhamma discourse by the Perfectly Enlightened One and the mastery of the seven treatises by those monks occurred in a single watch.' And in the Mūlaṭīkā (Dha. Sa. Mūlaṭī. Nidānakathāvaṇṇanā), it is said: 'Here, by “in a single watch” is meant the third part of the day.' Therefore, it is understood that one day-and-night consists of six watches. Thus, this argument too should be seen as incorrect, because it takes the dawn that rises at the end of the entire night—which is the end of the three watches according to the usage of the Middle Country—as rising at the end of three watches according to the usage of the border countries, and thus it is said that dawn rises when one watch remains. ဗဟဝေါ ပန ပဏ္ဍိတာ ‘‘ခုဒ္ဒသိက္ခာနိဿယေ ဝုတ္တံ – Many wise ones, however, say: 'It is stated in the Khuddasikkhā-nissaya— ‘သေတရုဏဉ္စ ပဌမံ, ဒုတိယံ နန္ဒိယာဝဋ္ဋံ; တတိယံ တမ္ဗဝဏ္ဏဉ္စ, စတုတ္ထံ ဂဒြဘံ မုခ’န္တိ. – 'First is setaruṇa (reddish-white), second is nandiyāvaṭṭa (a kind of whorl or swirl), third is tambavaṇṇa (copper-colored), fourth is the donkey's face.' ဣမံ ဂါထံ နိဿာယ ဧကရတ္တိယံ အရုဏော စတုက္ခတ္တုံ ဥဋ္ဌဟတိ, တတ္ထ ပဌမံ သေတဝဏ္ဏံ ဟောတိ, ဒုတိယံ နန္ဒိယာဝဋ္ဋပုပ္ဖဝဏ္ဏံ ဟောတိ, တတိယံ တမ္ဗဝဏ္ဏံ ဟောတိ, စတုတ္ထံ ဂဒြဘမုခဝဏ္ဏံ ဟောတီ’’တိ ဝတွာ ရတ္တောဘာသတော ပုရေတရံ အတီတရတ္တိကာလေယေဝ ဝတ္တနိက္ခိပနာဒိကမ္မံ ကရောန္တိ. တေသံ တံ ကရဏံ အနိသမ္မကာရိတံ အာပဇ္ဇတိ. အယဉှိ ဂါထာ နေဝ ပါဠိယံ ဒိဿတိ, န အဋ္ဌကထာယံ, န ဋီကာသု, ကေဝလံ နိဿယေ ဧဝ, နိဿယေသု စ ဧကသ္မိံယေဝ ခုဒ္ဒသိက္ခာနိဿယေ ဒိဿတိ, န အညနိဿယေသု, တတ္ထာပိ နေဝ ပုဗ္ဗာပရသမ္ဗန္ဓော ဒိဿတိ, န ဟေတုဖလာဒိဘာဝေါ, န စ လိင်္ဂနိယမောတိ န နိဿယကာရာစရိယေန ဌပိတာ ဘဝေယျ, အထ ခေါ ပစ္ဆာ အညေဟိ လေခကေဟိ ဝါ အတ္တနော ဣစ္ဆာနုရူပံ လိခိတာ ဘဝေယျ, တသ္မာ အယံ ဂါထာ ကုတော အာဘတာ ပါဠိတော ဝါ အဋ္ဌကထာတော [Pg.28] ဝါ ဋီကာတော ဝါ ဝိနယတော ဝါ သုတ္တန္တတော ဝါ အဘိဓမ္မတော ဝါတိ ပဘဝံ အပရိယေသိတွာ နိဿယေ ဒိဋ္ဌမတ္တမေဝ သာရတော ဂဟေတွာ ပါဠိယဋ္ဌကထာဋီကာသု ဝုတ္တဝစနံ အနိသာမေတွာ ကတတ္တာ အနိသမ္မကာရိတံ အာပဇ္ဇတိ. Relying on this verse, they say: 'In one night, the dawn rises four times. First, it is white in color; second, it is the color of the nandiyāvaṭṭa flower; third, it is copper-colored; and fourth, it is the color of a donkey's face.' Having said this, before the light of dawn, in the latter part of the night, they perform actions such as putting away their bowls. That action of theirs falls into being done without proper consideration. For this verse is not seen in the Pāli Canon, nor in the commentaries, nor in the sub-commentaries. It appears only in the nissayas, and even there, it is found only in one Khuddasikkhā-nissaya, not in other nissayas. Moreover, no connection between its beginning and end is seen, nor a cause-and-effect relationship, nor any grammatical rule; therefore, it could not have been established by the authors of the nissayas, but rather it may have been written later by other scribes according to their own preferences. Thus, this verse—from where was it brought? From the Pāli Canon? Or from the commentary? Or from the sub-commentary? Or from the Vinaya? Or from the Suttas? Or from the Abhidhamma? Without investigating its source, merely taking what is seen in the nissaya as essential and without heeding the statements spoken in the Pāli Canon, commentaries, and sub-commentaries, because it was done thus, it falls into being done without proper consideration. တတြာယံ ပါဠိ ‘‘တေန ခေါ ပန သမယေန ဗုဒ္ဓေါ ဘဂဝါ သီတာသု ဟေမန္တိကာသု ရတ္တီသု အန္တရဋ္ဌကာသု ဟိမပါတသမယေ ရတ္တိံ အဇ္ဈောကာသေ ဧကစီဝရော နိသီဒိ, န ဘဂဝန္တံ သီတံ အဟောသိ. နိက္ခန္တေ ပဌမေ ယာမေ သီတံ ဘဂဝန္တံ အဟောသိ, ဒုတိယံ ဘဂဝါ စီဝရံ ပါရုပိ, န ဘဂဝန္တံ သီတံ အဟောသိ. နိက္ခန္တေ မဇ္ဈိမေ ယာမေ သီတံ ဘဂဝန္တံ အဟောသိ, တတိယံ ဘဂဝါ စီဝရံ ပါရုပိ, န ဘဂဝန္တံ သီတံ အဟောသိ. နိက္ခန္တေ ပစ္ဆိမေ ယာမေ ဥဒ္ဓသ္တေ အရုဏေ နန္ဒိမုခိယာ ရတ္တိယာ သီတံ ဘဂဝန္တံ အဟောသိ, စတုတ္ထံ ဘဂဝါ စီဝရံ ပါရုပိ, န ဘဂဝန္တံ သီတံ အဟောသီ’’တိ. အယံ မဟာဝဂ္ဂေ (မဟာဝ. ၃၄၆) စီဝရက္ခန္ဓကာဂတာ ဝိနယပါဠိ. ပါဠိယံ နန္ဒိမုခိယာတိ တုဋ္ဌိမုခိယာ, ပသန္နဒိသာမုခါယာတိ အတ္ထော. အယံ တံသံဝဏ္ဏနာယ ဝိမတိဝိနောဒနီပါဌော (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၃၄၆). Here is the Pāli text: 'At that time, the Blessed One, the Buddha, was sitting in the open air during the cold winter nights of the intermediate eight-day period, at the time of snowfall, wearing only a single robe. The cold did not affect the Blessed One. When the first watch of the night had passed, the cold affected the Blessed One. The Blessed One put on a second robe, and the cold did not affect him. When the middle watch of the night had passed, the cold affected the Blessed One. The Blessed One put on a third robe, and the cold did not affect him. When the last watch of the night had passed, when dawn was rising on the joyful-faced night, the cold affected the Blessed One. The Blessed One put on a fourth robe, and the cold did not affect him.' This is a Vinaya Pāli passage from the Cīvarakkhandhaka in the Mahāvagga (Mahāva. 346). In the Pāli, 'nandimukhiyā' means 'with a joyful face,' that is, 'with the face of the directions being clear.' This is the text from the Vimativinodanī, its explanation (Vimativinodanī-ṭīkā, Mahāvagga 2.346). ‘‘တေန ခေါ ပန သမယေန ဗုဒ္ဓေါ ဘဂဝါ သာဝတ္ထိယံ ဝိဟရတိ ပုဗ္ဗာရာမေ မိဂါရမာတုပါသာဒေ. တေန ခေါ ပန သမယေန ဘဂဝါ တဒဟုပေါသထေ ဘိက္ခုသံဃပရိဝုတော နိသိန္နော ဟောတိ. အထ ခေါ အာယသ္မာ အာနန္ဒော အဘိက္ကန္တာယ ရတ္တိယာ နိက္ခန္တေ ပဌမေ ယာမေ ဥဋ္ဌာယာသနာ ဧကံသံ ဥတ္တရာသင်္ဂံ ကရိတွာ ယေန ဘဂဝါ တေနဉ္ဇလိံ ပဏာမေတွာ ဘဂဝန္တံ ဧတဒဝေါစ – အဘိက္ကန္တာ, ဘန္တေ ရတ္တိ, နိက္ခန္တော ပဌမော ယာမော, စိရနိသိန္နော ဘိက္ခုသံဃော, ဥဒ္ဒိသတု, ဘန္တေ, ဘဂဝါ ဘိက္ခူနံ ပါတိမောက္ခန္တိ. ဧဝံ ဝုတ္တေ ဘဂဝါ တုဏှီ အဟောသိ. ဒုတိယမ္ပိ ခေါ အာယသ္မာ [Pg.29] အာနန္ဒော အဘိက္ကန္တာယ ရတ္တိယာ နိက္ခန္တေ မဇ္ဈိမေ ယာမေ ဥဋ္ဌာယာသနာ ဧကံသံ ဥတ္တရာသင်္ဂံ ကရိတွာ ယေန ဘဂဝါ တေနဉ္ဇလိံ ပဏာမေတွာ ဘဂဝန္တံ ဧတဒဝေါစ – အဘိက္ကန္တာ, ဘန္တေ, ရတ္တိ, နိက္ခန္တော မဇ္ဈိမော ယာမော, စိရနိသိန္နော ဘိက္ခုသံဃော, ဥဒ္ဒိသတု, ဘန္တေ, ဘဂဝါ ဘိက္ခူနံ ပါတိမောက္ခန္တိ. ဒုတိယမ္ပိ ဘဂဝါ တုဏှီ အဟောသိ. တတိယမ္ပိ ခေါ အာယသ္မာ အာနန္ဒော အဘိက္ကန္တာယ ရတ္တိယာ နိက္ခန္တေ ပစ္ဆိမေ ယာမေ ဥဒ္ဓသ္တေ အရုဏေ နန္ဒိမုခိယာ ရတ္တိယာ ဥဋ္ဌာယာသနာ ဧကံသံ ဥတ္တရာသင်္ဂံ ကရိတွာ ယေန ဘဂဝါ တေနဉ္ဇလိံ ပဏာမေတွာ ဘဂဝန္တံ ဧတဒဝေါစ – အဘိက္ကန္တာ, ဘန္တေ, ရတ္တိ, နိက္ခန္တော ပစ္ဆိမော ယာမော, ဥဒ္ဓသ္တံ အရုဏံ, နန္ဒိမုခီ ရတ္တိ, စိရနိသိန္နော ဘိက္ခုသံဃော, ဥဒ္ဒိသတု ဘန္တေ ဘဂဝါ ဘိက္ခူနံ ပါတိမောက္ခန္တိ. အပရိသုဒ္ဓါ, အာနန္ဒ, ပရိသာ’’တိ (စူဠဝ. ၃၈၃). အယံ စူဠဝဂ္ဂေ ပါတိမောက္ခဋ္ဌပနက္ခန္ဓကာဂတာ အပရာပိ ဝိနယပါဠိ. At that time the Blessed One was dwelling at Sāvatthī in the Eastern Park, in the mansion of Migāra’s mother. On that occasion, on the Uposatha day, the Blessed One was seated surrounded by the Saṅgha of bhikkhus. Then, as the night advanced and the first watch had passed, the Venerable Ānanda rose from his seat, arranged his upper robe over one shoulder, raised his joined palms toward the Blessed One, and said this: 'Venerable sir, the night has advanced, the first watch has passed. The Saṅgha of bhikkhus has been sitting for a long time. Let the Blessed One recite the Pātimokkha for the bhikkhus.' When this was said, the Blessed One remained silent. A second time, as the night advanced and the middle watch had passed, the Venerable Ānanda rose from his seat, arranged his upper robe over one shoulder, raised his joined palms toward the Blessed One, and said this: 'Venerable sir, the night has advanced, the middle watch has passed. The Saṅgha of bhikkhus has been sitting for a long time. Let the Blessed One recite the Pātimokkha for the bhikkhus.' A second time, the Blessed One remained silent. A third time, as the night advanced and the last watch had passed, when dawn was rising on the joyful-faced night, the Venerable Ānanda rose from his seat, arranged his upper robe over one shoulder, raised his joined palms toward the Blessed One, and said this: 'Venerable sir, the night has advanced, the last watch has passed, dawn is rising, the night is joyful-faced. The Saṅgha of bhikkhus has been sitting for a long time. Let the Blessed One recite the Pātimokkha for the bhikkhus.' 'Ānanda, the assembly is not pure.' (Cūḷava. 383). This is another Vinaya Pāli passage from the Pātimokkhaṭṭhapanakkhandhaka in the Cūḷavagga. နန္ဒိမုခိယာ ရတ္တိယာတိ အရုဏုဋ္ဌိတကာလေ ပီတိမုခါ ဝိယ ရတ္တိ ခါယတိ. တေနာဟ ‘‘နန္ဒိမုခိယာ’’တိ (စူဠဝ. အဋ္ဌ. ၃၈၃) အယံ တံသံဝဏ္ဏနာဘူတသမန္တပါသာဒိကဋ္ဌကထာပါဌော. အဘိက္ကန္တာတိ ပရိက္ခီဏာ. ဥဒ္ဓသ္တေ အရုဏေတိ ဥဂ္ဂတေ အရုဏသီသေ. နန္ဒိမုခိယာတိ တုဋ္ဌိမုခိယာ. အယံ တံသံဝဏ္ဏနာဘူတသာရတ္ထဒီပနီပါဌော (သာရတ္ထ. ဋီ. စူဠဝဂ္ဂ ၃.၃၈၃). ပါဠိယံ နန္ဒိမုခိယာတိ ဩဒါတဒိသာမုခိတာယ တုဋ္ဌမုခိယာ. အယံ တံသံဝဏ္ဏနာယ (ဝိ. ဝိ. ဋီ. စူဠဝဂ္ဂ ၂.၂၈၃) ဝိမတိဝိနောဒနီပါဌော. 'By the joyful-faced night' means that at the time of the rising of the dawn, the night appears as if it has a joyful face. Therefore, he said 'joyful-faced' (Cūḷava. Aṭṭha. 383). This is the text from the Samantapāsādikā commentary, which is its explanation. 'Advanced' means 'passed'. 'When dawn was rising' means 'when the head of the dawn has risen'. 'Joyful-faced' means 'with a pleased face'. This is the text from the Sāratthadīpanī, which is its explanation (Sāratthadīpanī-ṭīkā, Cūḷavagga 3.383). In the Pāli, 'joyful-faced' means 'with a pleased face because the face of the directions is bright'. This is the text from the Vimativinodanī, its explanation (Vimativinodanī-ṭīkā, Cūḷavagga 2.283). ‘‘တတိယမ္ပိ ခေါ အာယသ္မာ အာနန္ဒော အဘိက္ကန္တာယရတ္တိယာ နိက္ခန္တေ ပစ္ဆိမေ ယာမေ ဥဒ္ဓသ္တေ အရုဏေ နန္ဒိမုခိယာ ရတ္တိယာ ဥဋ္ဌာယာသနာ ဧကံသံ စီဝရံ ကတွာ ယေန ဘဂဝါ တေနဉ္ဇလိံ ပဏာမေတွာ ဘဂဝန္တံ ဧတဒဝေါစ – အဘိက္ကန္တာ, ဘန္တေ, ရတ္တိ, နိက္ခန္တော ပစ္ဆိမော ယာမော, ဥဒ္ဓသ္တော အရုဏော, နန္ဒိမုခီ ရတ္တိ, စိရနိသိန္နာ အာဂန္တုကာ ဘိက္ခူ, ပဋိသမ္မောဒတု, ဘန္တေ, ဘဂဝါ [Pg.30] အာဂန္တုကေ ဘိက္ခူ’’တိ. အယံ ဥဒါနာဂတာ သုတ္တန္တပါဠိ (ဥဒါ. ၄၅). ဥဒ္ဓသ္တေ အရုဏေတိ ဥဂ္ဂတေ အရုဏေ. အရုဏော နာမ ပုရတ္ထိမဒိသာယံ သူရိယောဒယတော ပုရေတရမေဝ ဥဋ္ဌိတောဘာသော. နန္ဒိမုခိယာ ရတ္တိယာတိ အရုဏဿ ဥဂ္ဂတတ္တာ ဧဝ အရုဏောဘာယ သူရိယာလောကူပဇီဝိနော သတ္တေ နန္ဒာပနမုခိယာ ရတ္တိယာ ဇာတာယ, ဝိဘာယမာနာယာတိ အတ္ထော. အယံ တံသံဝဏ္ဏနာဘူတာ ဥဒါနဋ္ဌကထာ (ဥဒါ. အဋ္ဌ. ၂၃). For a third time, the Venerable Ānanda, as the night advanced, when the last watch had passed, when dawn was rising on the joyful-faced night, rose from his seat, arranged his robe over one shoulder, raised his joined palms toward the Blessed One, and said this: 'Venerable sir, the night has advanced, the last watch has passed, the dawn has risen, the night is joyful-faced. The visiting bhikkhus have been sitting long. Venerable sir, may the Blessed One greet the visiting bhikkhus.' This is a Suttanta Pāli passage from the Udāna (Udā. 45). 'When dawn was rising' means 'when the dawn has risen'. Dawn is the radiance that arises in the eastern direction even before sunrise. 'By the joyful-faced night' means that because the dawn has risen, the night has become one that chiefly gladdens beings who live by the light of the dawn and the sun; the meaning is that it is dawning. This is the Udāna commentary, which is its explanation (Udā. Aṭṭha. 23). ဣတိ ဧတ္တကာသု ဝိနယသုတ္တန္တာဂတာသု ပါဠိယဋ္ဌကထာဋီကာသု ဧကသ္မိမ္ပိဌာနေ အရုဏော စတုက္ခတ္တုံ ဥဂ္ဂတောတိ နတ္ထိ, ဧကဝါရမေဝ ဝုတ္တော. စတုဗ္ဗိဓဝဏ္ဏသမန္နာဂတောတိပိ နတ္ထိ, ဧကဝဏ္ဏော ဧဝ ဝုတ္တော. ဇာတကဋ္ဌကထာယမ္ပိ (ဇာ. အဋ္ဌ. ၅.၂၁.၂၅၅) ရတ္တဝဏ္ဏော ဧဝ ဝုတ္တော, န သေတဝဏ္ဏာဒိကော. နန္ဒိမုခီတိ စ သတ္တေ နန္ဒာပနဒိသာမုခီ ရတ္တိ ဧဝ ဝုတ္တာ, န အရုဏဿ နန္ဒိယာဝဋ္ဋပုပ္ဖသဒိသဝဏ္ဏတာ. တေနာဟ ‘‘သတ္တေ နန္ဒာပနမုခိယာ ရတ္တိယာ’’တိ. ဧဝံ အဘိဓာနပ္ပဒီပိကာပကရဏဝစနေန ဝိရုဒ္ဓတ္တာ ပါဠိယဋ္ဌကထာဒီဟိ အသံသန္ဒနတော ဒုဗ္ဗလသာဓကတ္တာ စ အယမ္ပိ ဝါဒေါ အယုတ္တောယေဝါတိ ဒဋ္ဌဗ္ဗော, တသ္မာ သမ္မာသမ္ဗုဒ္ဓဿ အာဏံ အနတိက္ကန္တေန လဇ္ဇိဘိက္ခုနာ ယဒိ ကေနစိ အပ္ပဋိစ္ဆန္နေ ဝိဝဋောကာသေ ဟောတိ, မစ္ဆက္ခိသမာနအဗျတ္တရတ္တောဘာသဿ ပညာယမာနကာလတော ပဋ္ဌာယ ဝတ္တနိက္ခိပနာဒိကမ္မံ ကာတဗ္ဗံ. Thus, in all these Pāli texts, commentaries, and sub-commentaries from the Vinaya and Suttanta, in not a single place is it said that the dawn rises four times; it is mentioned only once. Nor is it said to be endowed with four kinds of colors; it is described as having only one color. Even in the Jātaka commentary (Jā. Aṭṭha. 5.21.255), it is described as being of a red color, not white or any other. And 'joyful-faced' refers only to the night whose face, the directions, gladdens beings, not to the dawn having a color like the Nandiyāvaṭṭa flower. Hence, it is said, 'the night that chiefly gladdens beings'. Since this contradicts the statement in the Abhidhānappadīpikā, does not accord with the Pāli Canon, commentaries, and so on, and because the proof is weak, this view should be seen as incorrect. Therefore, a conscientious bhikkhu, not transgressing the instruction of the Perfectly Self-Enlightened One, should, if in an unenclosed, open space, perform the duties of putting away belongings and so forth, starting from the time the indistinct reddish glow resembling the eye of a fish becomes visible. ယဒိ ပန ပဗ္ဗတာဒိနာ ပဋိစ္ဆန္နဋ္ဌာနံ ဟောတိ, ယတ္တကေန ကာလေန ဝိဝဋဋ္ဌာနေ ရတ္တောဘာသော ပညာယတိ, သူရိယမဏ္ဍလဿ ဒိဿနကာလတော ဧကဃဋိကာမတ္တေန ဝါ ဒွိဃဋိကာမတ္တေန ဝါ တတ္တကံ ကာလံ သလ္လက္ခေတွာ ဣမသ္မိံ ကာလေ အရုဏော ဥဂ္ဂတော ဘဝေယျာတိ တက္ကေတွာ ကာတဗ္ဗံ, သံသယံ အနိစ္ဆန္တေန တတောပိ ကဉ္စိကာလံ အဓိဝါသေတွာ နိဿံသယကာလေ ကတ္တဗ္ဗံ, အယံ တတ္ထ [Pg.31] သာမီစိ. အယံ ပန ဝါဒေါ ယထာဝုတ္တပ္ပကရဏဝစနေဟိ သုဋ္ဌု သံသန္ဒတိ ယထာ ဂင်္ဂေါဒကေန ယမုနောဒကံ, တသ္မာ ပဏ္ဍိတေဟိ ပုနပ္ပုနံ ပုဗ္ဗာပရံ အာလောဠေန္တေန မနသိ ကာတဗ္ဗော. ဧဝံ မနသိ ကရိတွာ အရုဏပဋိသံယုတ္တေသု ဌာနေသု သံသယော ဆိန္ဒိတဗ္ဗော, သံသယံ ဆိန္ဒိတွာ ဝိသာရဒေန ဟုတွာ တံ တံ ကမ္မံ ကာတဗ္ဗန္တိ. If, however, the place is obscured by a mountain or the like, one should act by reasoning, 'At this time, dawn must have arisen,' having estimated the time based on how long it takes for the reddish glow to appear in an open space, or by a period of about one or two ghaṭikās before the time the sun's disc is visible. For one who does not wish for uncertainty, one should wait for some time even after that and act at a time free from doubt. This is the proper course there. This teaching, moreover, accords well with the statements in the aforementioned treatises, just as the water of the Ganges accords with the water of the Yamuna. Therefore, the wise should take it to mind, repeatedly considering the preceding and the succeeding. Having taken it to mind thus, doubt should be cut off in matters connected with the dawn. Having cut off doubt and become confident, one should perform the respective duties. ဝိသုဒ္ဓတ္ထာယ သီလဿ, ဘိက္ခူနံ ပိယသီလိနံ; ကတာရုဏကထာ ဧသာ, န သာရမ္ဘာဒိကာရဏာ. For the purification of virtue, for bhikkhus who hold virtue dear; this discourse on dawn has been made, not for the sake of rivalry and the like. တသ္မာ သုဋ္ဌူပဓာရေတွာ, ယုတ္တံ ဂဏှန္တု သာဓဝေါ; အယုတ္တဉ္စေ ဆဍ္ဍယန္တု, မာ ဟောန္တု ဒုမ္မနာဒယောတိ. Therefore, the good people should carefully consider, and accept what is fitting; and what is unfitting, they should reject, lest they become disheartened and so forth. ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha. ဒိဝါသေယျဝိနိစ္ဆယကထာလင်္ကာရော နာမ The chapter named The Adornment of the Discourse on the Determination of Daytime Resting. ပဌမော ပရိစ္ဆေဒေါ. The First Chapter. ၂. ပရိက္ခာရဝိနိစ္ဆယကထာ 2. The Discourse on the Determination of Requisites. ၆. ဧဝံ ဒိဝါသေယျဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ပရိက္ခာရဝိနိစ္ဆယံ ကထေတုံ ‘‘ပရိက္ခာရောတိ သမဏပရိက္ခာရော’’တိအာဒိမာဟ. တတ္ထ ဒိဝါသေယျဝိနိစ္ဆယကထာယ အာဒိမှိ ဝုတ္တံ ‘‘တတ္ထာ’’တိ ပဒံ အာနေတွာ တတ္ထ တေသု မာတိကာပဒေသု သမဘိနိဝိဋ္ဌဿ ‘‘ပရိက္ခာရော’’တိ ပဒဿ ‘‘သမဏပရိက္ခာရော’’တိ အတ္ထော ဒဋ္ဌဗ္ဗောတိ ယောဇနာ, ဧသ နယော ဣတော ပရေပိ. သမဏပရိက္ခာရော ဝုတ္တော, န ဂိဟိပရိက္ခာရောတိ အဓိပ္ပာယော. ပရိသမန္တတော ကရိယတေတိ ပရိက္ခာရော, ဆတ္တာဒိကော. တတြာတိ သမဏပရိက္ခာရေ. ကပ္ပတီတိ ကပ္ပိယော, န ကပ္ပိယော အကပ္ပိယော, ကပ္ပိယော စ အကပ္ပိယော စ ကပ္ပိယာကပ္ပိယော, သမာဟာရဒွန္ဒေပိ ပုလ္လိင်္ဂမိစ္ဆန္တိ ပဏ္ဍိတာ. ကပ္ပိယာကပ္ပိယော [Pg.32] စ သော ပရိက္ခာရော စေတိ တထာ, တဿ ဝိနိစ္ဆယော ကပ္ပိယာကပ္ပိယပရိက္ခာရဝိနိစ္ဆယော. 6. Having thus explained the determination of daytime resting, now, to explain the determination of requisites, he begins with 'requisite means a monastic's requisite,' and so on. There, bringing in the word 'there' stated at the beginning of the discourse on the determination of daytime resting, the meaning of the word 'requisite' for one who is firmly established in those headings should be understood as 'a monastic's requisite.' This is the method, and this principle applies hereafter as well. A monastic's requisite is spoken of, not a layperson's requisite—this is the intended meaning. That which is prepared all around is a requisite, such as an umbrella. 'There,' that is, regarding a monastic's requisite. What is permissible is 'kappiya'; what is not permissible is 'akappiya'; what is permissible and impermissible is 'kappiyākappiya'. Even in a collective dvandva compound, the learned prefer the masculine gender. That requisite which is both permissible and impermissible; its determination is the 'determination of permissible and impermissible requisites'. ကေစိ တာလပဏ္ဏစ္ဆတ္တန္တိ ဣဒံ ဥပလက္ခဏမတ္တံ. သဗ္ဗမ္ပိ ဟိ ဆတ္တံ တထာကရိယမာနံ န ဝဋ္ဋတိ. တေနေဝါဟ ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. ပါရာဇိက ၈၅) ‘‘သဗ္ဗပရိက္ခာရေသု ဝဏ္ဏမဋ္ဌဝိကာရံ ကရောန္တဿ ဒုက္ကဋန္တိ ဒီပေန္တေန န ဝဋ္ဋတီတိ ဝုတ္တန္တိ ဝေဒိတဗ္ဗ’’န္တိ. န ဝဏ္ဏမဋ္ဌတ္ထာယာတိ ဣမိနာ ထိရကရဏတ္ထံ ဧကဝဏ္ဏသုတ္တေန ဝိနန္ဓိယမာနံ ယဒိ ဝဏ္ဏမဋ္ဌံ ဟောတိ, တတ္ထ န ဒေါသောတိ ဒဿေတိ. အာရဂ္ဂေနာတိ နိခါဒနမုခေန. ယဒိ န ဝဋ္ဋတိ, တာဒိသံ ဆတ္တဒဏ္ဍံ လဘိတွာ ကိံ ကာတဗ္ဗန္တိ အာဟ ‘‘ဃဋကံ ဝါ’’တိအာဒိ. သုတ္တကေန ဝါ ဒဏ္ဍော ဝေဌေတဗ္ဗောတိ ယထာ လေခါ န ပညာယတိ, တထာ ဝေဌေတဗ္ဗော. ဒဏ္ဍဗုန္ဒေတိ ဒဏ္ဍမူလေ, ဆတ္တဒဏ္ဍဿ ဟေဋ္ဌိမကောဋိယန္တိ အတ္ထော. ဆတ္တမဏ္ဍလိကန္တိ ဆတ္တဿ အန္တော ခုဒ္ဒကမဏ္ဍလံ, ဆတ္တပဉ္ဇရေ မဏ္ဍလာကာရေန ဗဒ္ဓဒဏ္ဍဝလယံ ဝါ. ဥက္ကိရိတွာတိ နိန္နံ, ဥန္နတံ ဝါ ကတွာ ဥဋ္ဌာပေတွာ. သာ ဝဋ္ဋတီတိ သာ လေခါ ရဇ္ဇုကေဟိ ဗန္ဓန္တု ဝါ မာ ဝါ, ဗန္ဓိတုံ ယုတ္တဋ္ဌာနတ္တာ ဝဋ္ဋတိ. တေန ဝုတ္တံ အာစရိယဗုဒ္ဓဒတ္တမဟာထေရေန – 'Some say 'palm-leaf umbrella' is merely an illustrative example. For any umbrella made in such a way is not permissible. Therefore, it is said in the Vajirabuddhiṭīkā: 'It should be understood that it is stated as not permissible, by the one who indicates that for a person who alters the color or ornamentation of any requisite, there is a dukkaṭa offense.' By 'Not for the purpose of color or ornamentation,' this is shown: if, when being bound with a single-colored thread for the purpose of strengthening, it becomes ornamented, there is no fault in that. 'With the tip' means 'with the point of insertion'. If it is not permissible, what should be done after obtaining such an umbrella staff? He says, 'A pot-stand, or...' Or the staff should be wrapped with a cord in such a way that the markings are not visible. 'At the base of the staff' means 'at the root of the staff,' that is, at the lower end of the umbrella staff. 'The small circle of the umbrella' refers to the inner small circle of the umbrella, or the circular ring of struts bound in the umbrella frame. 'Having carved' means having made it concave or convex, or having raised it. 'That is permissible'—that marking, whether it is bound with strings or not, is permissible because it is a suitable place for binding. Therefore, it was stated by the Great Elder Ācariya Buddhadatta— ‘‘ဆတ္တံ ပဏ္ဏမယံ ကိဉ္စိ, ဗဟိ အန္တော စ သဗ္ဗသော; ပဉ္စဝဏ္ဏေန သုတ္တေန, သိဗ္ဗိတုံ န စ ဝဋ္ဋတိ. 'Any leaf umbrella, entirely, both outside and inside, it is not permissible to sew with five-colored thread.' ‘‘ဆိန္ဒိတုံ အဍ္ဎစန္ဒံ ဝါ, ပဏ္ဏေ မကရဒန္တကံ; ဃဋကံ ဝါဠရူပံ ဝါ, လေခါ ဒဏ္ဍေ န ဝဋ္ဋတိ. 'To cut a half-moon or a makara's tooth on a leaf, or a pot-shape, the form of a beast, or a line on the staff is not permissible.' ‘‘သိဗ္ဗိတုံ ဧကဝဏ္ဏေန, ဆတ္တံ သုတ္တေန ဝဋ္ဋတိ; ထိရတ္ထံ ပဉ္စဝဏ္ဏေန, ပဉ္ဇရံ ဝါ ဝိနန္ဓိတုံ. 'It is permissible to sew the umbrella with a single-colored thread; or, for the sake of firmness, to bind the frame with five-colored thread.' ‘‘ဃဋကံ ဝါဠရူပံ ဝါ, လေခါ ဝါ ပန ကေဝလာ; ဆိန္ဒိတွာ ဝါပိ ဃံသိတွာ, ဓာရေတုံ ပန ဝဋ္ဋတိ. 'A pot-shape, or the form of a beast, or just a line; having cut or scraped it off, it is then permissible to use.' ‘‘အဟိစ္ဆတ္တကသဏ္ဌာနံ[Pg.33], ဒဏ္ဍဗုန္ဒမှိ ဝဋ္ဋတိ; ဥက္ကိရိတွာ ကတာ လေခါ, ဗန္ဓနတ္ထာယ ဝဋ္ဋတီ’’တိ. 'A cobra-hood shape is permissible at the base of the staff; a line made by carving is permissible for the purpose of binding.' တဿ ဝဏ္ဏနာယမ္ပိ ဆတ္တံ ပဏ္ဏမယံ ကိဉ္စီတိ တာလပဏ္ဏာဒိပဏ္ဏစ္ဆဒနံ ယံ ကိဉ္စိ ဆတ္တံ. ဗဟီတိ ဥပရိ. အန္တောတိ ဟေဋ္ဌာ. သိဗ္ဗိတုန္တိ ရူပံ ဒဿေတွာ သူစိကမ္မံ ကာတုံ. ပဏ္ဏေတိ ဆဒနပဏ္ဏေ. အဍ္ဎစန္ဒန္တိ အဍ္ဎစန္ဒာကာရံ. မကရဒန္တကန္တိ မကရဒန္တာကာရံ, ယံ ‘‘ဂိရိကူဋ’’န္တိ ဝုစ္စတိ. ဆိန္ဒိတုံ န ဝဋ္ဋတီတိ သမ္ဗန္ဓော. မုခဝဋ္ဋိယာ နာမေတွာ ဗဒ္ဓပဏ္ဏကောဋိယာ ဝါ မတ္ထကမဏ္ဍလကောဋိယာ ဝါ ဂိရိကူဋာဒိံ ကရောန္တိ, ဣမိနာ တံ ပဋိက္ခိတ္တံ. ဒဏ္ဍေတိ ဆတ္တဒဏ္ဍေ. ဃဋကန္တိ ဃဋာကာရော. ဝါဠရူပံ ဝါတိ ဗျဂ္ဃာဒိဝါဠာနံ ရူပကံ ဝါ. လေခါတိ ဥက္ကိရိတွာ ဝါ ဆိန္ဒိတွာ ဝါ စိတ္တကမ္မဝသေန ဝါ ကတရာဇိ. ပဉ္စဝဏ္ဏာနံ သုတ္တာနံ အန္တရေ နီလာဒိဧကဝဏ္ဏေန သုတ္တေန ထိရတ္ထံ ဆတ္တံ အန္တော စ ဗဟိ စ သိဗ္ဗိတုံ ဝါ ဆတ္တဒဏ္ဍဂ္ဂါဟကသလာကပဉ္ဇရံ ထိရတ္ထံ ဝိနန္ဓိတုံ ဝါ ဝဋ္ဋတီတိ ယောဇနာ. ပဉ္စဝဏ္ဏာနံ ဧကဝဏ္ဏေန ထိရတ္ထန္တိ ဣမိနာ အနေကဝဏ္ဏေဟိ သုတ္တေဟိ ဝဏ္ဏမဋ္ဌတ္ထာယ သိဗ္ဗိတုဉ္စ ဝိနန္ဓိတုဉ္စ န ဝဋ္ဋတီတိ ဒီပေတိ. ပေါတ္ထကေသု ပန ‘‘ပဉ္စဝဏ္ဏေနာ’’တိ ပါဌော ဒိဿတိ, တဿ ဧကဝဏ္ဏေန ပဉ္စဝဏ္ဏေန ဝါ သုတ္တေန ထိရတ္ထံ သိဗ္ဗိတုံ ဝိနန္ဓိတုံ ဝါ ဝဋ္ဋတီတိ ယောဇနာ ကာတဗ္ဗာ ဟောတိ. In its commentary: 'any leaf umbrella' means any umbrella with a covering of palm leaves or other leaves. 'Outside' means above. 'Inside' means below. 'To sew' means to make a form appear and do needlework. 'On a leaf' means on the covering leaf. 'Half-moon' means half-moon shaped. 'Makara's tooth' means makara's tooth shaped, which is called a 'mountain peak'. The connection is 'it is not permissible to cut'. By bending the rim, or at the tip of the bound leaf, or at the tip of the top circle, they make mountain peaks and the like; by this, that is prohibited. 'On the staff' means on the umbrella staff. 'Pot-shape' means pot-shaped. 'Or the form of a beast' means the form of a tiger or other beast. 'Line' means a row made by carving, or cutting, or by means of painting. The construction is that it is permissible to sew the umbrella, both inside and outside, with a single-colored thread, such as blue, from among the five colors for the sake of firmness, or to firmly bind the handle of the umbrella staff and the frame of ribs for the sake of firmness. By 'for firmness with a single color from among the five colors,' it is shown that it is not permissible to sew or bind with threads of multiple colors for the sake of ornamentation. However, in some books, the reading 'with five colors' is seen; for that, the construction should be made that it is permissible to sew or bind for firmness with a single-colored thread or with five-colored threads. ဧတ္ထ စ ဟေဋ္ဌာ ဝုတ္တေန ‘‘ပဉ္စဝဏ္ဏေန သုတ္တေန သိဗ္ဗိတုံ န စ ဝဋ္ဋတီ’’တိ ပါဌေန စ ‘‘ကေစိ တာလပဏ္ဏစ္ဆတ္တံ အန္တော ဝါ ဗဟိ ဝါ ပဉ္စဝဏ္ဏေန သုတ္တေန သိဗ္ဗေတွာ ဝဏ္ဏမဋ္ဌံ ကရောန္တိ, တံ န ဝဋ္ဋတိ, ဧကဝဏ္ဏေ ပန နီလေန ဝါ ပီတကေန ဝါ ယေန ကေနစိ သုတ္တေန အန္တော ဝါ ဗဟိ ဝါ သိဗ္ဗိတုံ, ဆတ္တဒဏ္ဍဂ္ဂါဟကံ သလာကပဉ္ဇရံ ဝါ ဝိနန္ဓိတုံ ဝဋ္ဋတိ, တဉ္စ ခေါ ထိရကရဏတ္ထံ, န ဝဏ္ဏမဋ္ဌတ္ထာယာ’’တိ အဋ္ဌကထာပါဌေန စ ဝိရုဇ္ဈတိ, တသ္မာ သော န ဂဟေတဗ္ဗော. Here, this contradicts both the text stated above, 'it is not permissible to sew with a five-colored thread,' and the commentary passage: 'Some make a palm-leaf umbrella ornamented by sewing it inside or outside with a five-colored thread; that is not permissible. However, with a single color—blue, yellow, or any other thread—it is permissible to sew it inside or outside, or to bind the handle of the umbrella staff or the framework of ribs. And that is for the purpose of strengthening, not for the sake of ornamentation.' Therefore, that reading should not be accepted. လေခါ [Pg.34] ဝါ ပန ကေဝလာတိ ယထာဝုတ္တပ္ပကာရာ သကလာ လေခါ ဝါ. ဆိန္ဒိတွာတိ ဥက္ကိရိတွာ ကတံ ဆိန္ဒိတွာ. ဃံသိတွာတိ စိတ္တကမ္မာဒိဝသေန ကတံ ဃံသိတွာ. ဒဏ္ဍဗုန္ဒမှီတိ ဆတ္တဒဏ္ဍဿ ပဉ္ဇရေ ဂါဟဏတ္ထာယ ဖာလိတဗုန္ဒမှိ, မူလေတိ အတ္ထော. အယမေတ္ထ နိဿန္ဒေဟေ ဝုတ္တနယော. ခုဒ္ဒသိက္ခာဂဏ္ဌိပဒေ ပန ‘‘ဆတ္တပိဏ္ဍိယာ မူလေ’’တိ ဝုတ္တံ. အဟိစ္ဆတ္တကသဏ္ဌာနန္တိ ဖုလ္လအဟိစ္ဆတ္တကာကာရံ. ရဇ္ဇုကေဟိ ဂါဟာပေတွာ ဒဏ္ဍေ ဗန္ဓန္တိ, တသ္မိံ ဗန္ဓနဋ္ဌာနေ ဝလယမိဝ ဥက္ကိရိတွာတိ ဝလယံ ဝိယ ဥပဋ္ဌာပေတွာ. ဗန္ဓနတ္ထာယာတိ ဝါတေန ယထာ န စလတိ, ဧဝံ ရဇ္ဇူဟိ ဒဏ္ဍေ ပဉ္ဇရဿ ဗန္ဓနတ္ထာယ. ဥက္ကိရိတွာ ကတာ လေခါ ဝဋ္ဋတီတိ ယောဇနာ. ယထာ ဝါတပ္ပဟာရေန အစလနတ္ထံ ဆတ္တမဏ္ဍလိကံ ရဇ္ဇုကေဟိ ဂါဟာပေတွာ ဒဏ္ဍေ ဗန္ဓန္တိ, တသ္မိံ ဗန္ဓနဋ္ဌာနေ ဝလယမိဝ ဥက္ကိရိတွာ လေခံ ဌပေန္တိ, သာ ဝဋ္ဋတီတိ. သစေပိ န ဗန္ဓတိ, ဗန္ဓနာရဟဋ္ဌာနတ္တာ ဝလယံ ဥက္ကိရိတွာ ဝဋ္ဋတီတိ ဂဏ္ဌိပဒေ ဝတ္တန္တီတိ အာဂတံ, တသ္မာ ပက္ခရဏေသု အာဂတနယေနေဝ ဆတ္တေ ပဋိပဇ္ဇိတဗ္ဗန္တိ. 'Or merely lines' means all kinds of lines as mentioned. 'Having cut' means having cut what was made by carving. 'Having rubbed off' means having rubbed off what was made by way of painting and so on. 'In the staff-base' means in the split base of the umbrella staff for the purpose of holding the ribs; the meaning is 'at the base.' This is the method stated here without doubt. But in the Gaṇṭhipada on the Khuddasikkhā it is said: 'at the base of the umbrella's knob.' 'Resembling a cobra's hood' means having the shape of a spread cobra's hood. They have it held with cords and bind it to the staff; 'having carved it like a ring at that binding place' means having fashioned it like a ring. 'For the purpose of binding' means for binding the framework to the staff with cords so that it does not move in the wind. The connection is: 'A line made by carving is permissible.' Just as, to prevent it from moving when struck by the wind, they have the disk of the umbrella held by cords and bind it to the staff, and at that binding place they make a line by carving it like a ring—that is permissible. 'Even if one does not bind it, since it is a place suitable for binding, it is permissible to carve a ring'—so it is stated in the Gaṇṭhipada. Therefore, one should deal with an umbrella only in accordance with the method given in the treatises. ၇. စီဝရေ ပန နာနာသုတ္တကေဟီတိ (သာရတ္ထ. ဋီ. ၂.၈၅; ဝိ. ဝိ. ဋီ. ၁.၈၅) နာနာဝဏ္ဏေဟိ သုတ္တေဟိ. ဣဒဉ္စ တထာ ကရောန္တာနံ ဝသေန ဝုတ္တံ, ဧကဝဏ္ဏသုတ္တကေနပိ န ဝဋ္ဋတိယေဝ. ‘‘ပကတိသူစိကမ္မမေဝ ဝဋ္ဋတီ’’တိ ဟိ ဝုတ္တံ. ပဋ္ဋမုခေတိ ဒွိန္နံ ပဋ္ဋာနံ သံဃဋိတဋ္ဌာနံ သန္ဓာယေတံ ဝုတ္တံ. ပရိယန္တေတိ စီဝရပရိယန္တေ. အနုဝါတံ သန္ဓာယေတံ ဝုတ္တံ. ဝေဏီတိ ဝရကသီသာကာရေန သိဗ္ဗနံ. သင်္ခလိကန္တိ ဒွိဂုဏသင်္ခလိကာကာရေန သိဗ္ဗနံ, ဗိဠာလသင်္ခလိကာကာရေန သိဗ္ဗနံ ဝါ. ဝေဏိံ ဝါ သင်္ခလိကံ ဝါ ကရောန္တီတိ ကရဏကိရိယာယ သမ္ဗန္ဓော. အဂ္ဃိယံ နာမ စေတိယသဏ္ဌာနံ, ယံ ‘‘အဂ္ဃိယတ္ထမ္ဘော’’တိ ဝဒန္တိ. ဂယာ နာမ မူလေ တနုကံ အဂ္ဂေ မဟန္တံ ကတွာ ဂဒါကာရေန သိဗ္ဗနံ. မုဂ္ဂရော နာမ မူလေ စ အဂ္ဂေ စ ဧကသဒိသံ ကတွာ မုဂ္ဂရာကာရေန သိဗ္ဗနံ. ကက္ကဋက္ခီနိ ဥက္ကိရန္တီတိ [Pg.35] ဂဏ္ဌိကပဋ္ဋပါသကပဋ္ဋာနံ အန္တေ ပါဠိဗဒ္ဓံ ကတွာ ကက္ကဋကာနံ အက္ခိသဏ္ဌာနံ ပဋ္ဌပေန္တိ, ကရောန္တီတိ အတ္ထော. ‘‘ကောဏသုတ္တပိဠကာတိ ဂဏ္ဌိကပါသကပဋ္ဋာနံ ကောဏေဟိ နီဟဋသုတ္တာနံ ကောဋိယော’’တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. ကထံ ပန တာ ပိဠကာ ဒုဝိညေယျရူပါ ကာတဗ္ဗာတိ? ကောဏေဟိ နီဟဋသုတ္တာနံ အန္တေသု ဧကဝါရံ ဂဏ္ဌိကကရဏေန ဝါ ပုန နိဝတ္တေတွာ သိဗ္ဗနေန ဝါ ဒုဝိညေယျသဘာဝံ ကတွာ သုတ္တကောဋိယော ရဿံ ကတွာ ဆိန္ဒိတဗ္ဗာ. ဓမ္မသိရိတ္ထေရေန ပန ‘‘ကောဏသုတ္တာ စ ပိဠကာ, ဒုဝိညေယျာဝ ကပ္ပရေ’’တိ ဝုတ္တံ, တထာ အာစရိယဗုဒ္ဓဒတ္တတ္ထေရေနပိ ‘‘သုတ္တာ စ ပိဠကာ တတ္ထ, ဒုဝိညေယျာဝ ဒီပိတာ’’တိ ဝုတ္တံ, တသ္မာ တေသံ မတေန ကောဏသုတ္တာ စ ပိဠကာ စ ကောဏသုတ္တပိဠကာတိ ဧဝမေတ္ထ အတ္ထော ဒဋ္ဌဗ္ဗော. 7. But in regard to a robe, 'with various threads' means with threads of various colors. This is said with reference to those who do so, for it is not permissible even with a single-colored thread. For it is said: 'Only ordinary needlework is permissible.' 'At the seam of a panel' is said with reference to the place where two panels are joined. 'At the border' means at the border of the robe; this is said with reference to the hem. 'A braid' is sewing in the shape of a varaka head. 'A chain' is sewing in the shape of a double chain, or in the shape of a cat's chain. 'They make a braid or a chain' is connected with the verb 'to make.' An 'agghiya' is a shape like a cetiya, which is called an 'agghiya pillar.' A 'gayā' is sewing in the shape of a club, made thin at the base and large at the top. A 'muggara' is sewing in the shape of a hammer, made the same at the base and the top. 'They fashion crab's eyes' means that at the end of the panels with knotted loops or fastening loops, they make a border and establish a shape like a crab's eye; this is the meaning of 'they make.' 'The corner-thread-pustules are the ends of the threads drawn out from the corners of the panels with knotted loops or fastening loops'—this is said in all three Gaṇṭhipadas. But how are those pustules to be made difficult to discern? The ends of the threads drawn out from the corners should be made difficult to discern either by making a knot once or by turning them back again and sewing them; then the thread-ends should be cut short. But by the Elder Dhammasiri it was said: 'The corner-threads and pustules should be made difficult to discern.' Similarly, by the Teacher Buddhadatta it was said: 'The threads and pustules there are explained as being difficult to discern.' Therefore, according to their opinion, the meaning here should be seen thus: 'corner-thread-pustules' are corner-threads and pustules. ဝိမတိဝိနောဒနိယမ္ပိ (ဝိ. ဝိ. ဋီ. ၁.၈၅) ကောဏသုတ္တပိဠကာတိ ဂဏ္ဌိကပါသကပဋ္ဋာနံ ကောဏေဟိ ဗဟိ နိဂ္ဂတသုတ္တာနံ ပိဠကာကာရေန ဌပိတကောဋိယောတိ ကေစိ ဝဒန္တိ, တေ ပိဠကေ ဆိန္ဒိတွာ ဒုဝိညေယျာ ကာတဗ္ဗာတိ တေသံ အဓိပ္ပာယော. ကေစိ ပန ‘‘ကောဏသုတ္တာ စ ပိဠကာ စာတိ ဒွေယေဝါ’’တိ ဝဒန္တိ, တေသံ မတေန ဂဏ္ဌိကပါသကပဋ္ဋာနံ ကောဏတော ကောဏံ နီဟဋသုတ္တာ ကောဏသုတ္တာ နာမ. သမန္တတော ပန ပရိယန္တေန ဂတာ စတုရဿသုတ္တာ ပိဠကာ နာမ. တံ ဒုဝိဓမ္ပိ ကေစိ စီဝရတော ဝိသုံ ပညာနတ္ထာယ ဝိကာရယုတ္တံ ကရောန္တိ, တံ နိသေဓာယ ‘‘ဒုဝိညေယျရူပါ ဝဋ္ဋတီ’’တိ ဝုတ္တံ, န ပန သဗ္ဗထာ အစက္ခုဂေါစရဘာဝေန သိဗ္ဗနတ္ထာယ တထာသိဗ္ဗနဿ အသက္ကုဏေယျတ္တာ, ယထာ ပကတိစီဝရတော ဝိကာရော န ပညာယတိ, ဧဝံ သိဗ္ဗိတဗ္ဗန္တိ အဓိပ္ပာယော. ရဇနကမ္မတော ပုဗ္ဗေ ပညာယမာနောပိ ဝိသေသော စီဝရေ ရတ္တေ ဧကဝဏ္ဏတော န ပညာယတီတိ အာဟ ‘‘စီဝရေ ရတ္တေ’’တိ. In the Vimativinodanī, some say that 'corner-thread-pustules' are the ends of threads that have come out from the corners of the panels with knotted loops or fastening loops, which are arranged in the shape of a pustule. Their intention is that those pustules should be cut and made difficult to discern. But others say that 'corner-threads' and 'pustules' are two different things. According to their view, 'corner-threads' are the threads drawn from corner to corner of the panels with knotted loops or fastening loops. 'Pustules' are the square threads that run all around the border. Some make both of these into a fancy design so that they are distinguished from the robe. To prohibit this, it was said: 'A form that is difficult to discern is permissible.' This is not, however, for the purpose of sewing them so they are entirely beyond the range of the eye, because it is impossible to sew in such a way. The intention is that one should sew in such a way that the alteration from an ordinary robe is not apparent. He says, 'when the robe is dyed,' because even if a difference is apparent before the dyeing, it is not apparent when the robe is dyed, owing to the single color. ၈. မဏိနာတိ [Pg.36] နီလမဏိအာဒိပါသာဏေန, အံသဗဒ္ဓကကာယဗန္ဓနာဒိကံ အစီဝရတ္တာ သင်္ခါဒီဟိ ဃံသိတုံ ဝဋ္ဋတီတိ ဝဒန္တိ. ကဏ္ဏသုတ္တကန္တိ စီဝရဿ ဒီဃတော တိရိယဉ္စ သိဗ္ဗိတာနံ စတူသု ကဏ္ဏေသု ကောဏေသု စ နိက္ခန္တာနံ သုတ္တသီသာနမေတံ နာမံ, တံ ဆိန္ဒိတွာဝ ပါရုပိတဗ္ဗံ. တေနာဟ ‘‘ရဇိတကာလေ ဆိန္ဒိတဗ္ဗ’’န္တိ. ဘဂဝတာ အနုညာတံ ဧကံ ကဏ္ဏသုတ္တမ္ပိ အတ္ထိ, တံ ပန နာမေန သဒိသမ္ပိ ဣတော အညမေဝါတိ ဒဿေတုံ ‘‘ယံ ပနာ’’တိအာဒိ ဝုတ္တံ. လဂ္ဂနတ္ထာယာတိ စီဝရရဇ္ဇုယံ စီဝရဗန္ဓနတ္ထာယ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၈၅) ဧတ္တကမေဝ ဝုတ္တံ. 8. 'With a gem' means with a blue gem or other such stone. Some say that because shoulder-fasteners, waist-bands, and so on are not a robe, it is permissible to rub them with a conch shell, etc. 'Corner-thread' is the name for the heads of the threads coming out at the four 'ears' and corners of the robe that has been sewn lengthwise and crosswise. This must be cut off before the robe is worn. For that reason he said: 'It should be cut at the time of dyeing.' There is also a 'corner-thread' that was permitted by the Blessed One, but to show that although it is similar in name it is different from this one, the passage beginning 'But as to what...' was stated. 'For the purpose of attaching' means for the purpose of fastening the robe to the robe-cord. This much is stated in the Vimativinodanī. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၈၅) ပန ‘‘ပါသကံ ကတွာ ဗန္ဓိတဗ္ဗန္တိ ရဇနကာလေ ဗန္ဓိတဗ္ဗံ, သေသကာလေ မောစေတွာ ဌပေတဗ္ဗ’’န္တိ ဝုတ္တံ. ဝိနယသင်္ဂဟပ္ပကရဏဿ ပေါရာဏဋီကာယမ္ပိ ဣဒမေဝ ဂဟေတွာ ဝုတ္တံ, တံ ပန စီဝရက္ခန္ဓကေ (မဟာဝ. ၃၄၄) ‘‘မဇ္ဈေန လဂ္ဂေန္တိ, ဥဘတော ဂလတိ, ဘဂဝတော ဧတမတ္ထံ အာရောစေသုံ. အနုဇာနာမိ, ဘိက္ခဝေ, ကဏ္ဏေ ဗန္ဓိတုန္တိ. ကဏ္ဏော ဇီရတိ. ဘဂဝတော ဧတမတ္ထံ အာရောစေသုံ. အနုဇာနာမိ, ဘိက္ခဝေ, ကဏ္ဏသုတ္တက’’န္တိ ဧဝံ အနုညာတစီဝရရဇ္ဇုယံ ရဇိတွာ ပသာရိတစီဝရဿ ဩလမ္ဗကသုတ္တံ သန္ဓာယ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ. But in the Sāratthadīpanī it is said: 'Having made a fastener, it should be tied.' This means it should be tied at the time of dyeing, but at other times it should be untied and put aside. This same point is taken up and stated in the old subcommentary on the Vinayasaṅgaha-pakaraṇa. But this should be understood as having been said with reference to the hanging thread of a robe that has been spread out after being dyed, in connection with the robe-cord permitted in the Robes Chapter thus: 'They attach it in the middle; it slips off on both sides. They reported this matter to the Blessed One. “I allow, monks, tying at the corners.” The corner wears out. They reported this matter to the Blessed One. “I allow, monks, a corner-thread.”' ဂဏ္ဌိကေတိ စီဝရပါရုပနကာလေ ပါသကေ လဂ္ဂါပနတ္ထံ ကတေ ဒန္တာဒိမယေ ဂဏ္ဌိကေ. ပိဠကာတိ ဗိန္ဒုံ ဗိန္ဒုံ ကတွာ ဥဋ္ဌာပေတဗ္ဗပိဠကာ. ဝုတ္တဉှေတံ ဝိနယဝိနိစ္ဆယပ္ပကရဏေ – 'Knots' or 'toggles' refers to the knots or toggles made of ivory and so on, which are made for fastening into the loop when wearing the robe. 'Pustules' are pustules to be raised up by making them dot by dot. This has been said in the Vinayavinicchaya-pakaraṇa: ‘‘နာနာဝဏ္ဏေဟိ သုတ္တေဟိ, မဏ္ဍနတ္ထာယ စီဝရံ; သမံ သတပဒါဒီနံ, သိဗ္ဗိတုံ န စ ဝဋ္ဋတိ. “It is not permissible to sew a robe with threads of various colors for the sake of adornment, in patterns like a centipede and so on. ‘‘ပတ္တဿ ပရိယန္တေ ဝါ, တထာ ပတ္တမုခေပိ စ; ဝေဏိံ သင်္ခလိကံ ဝါပိ, ကရောတော ဟောတိ ဒုက္ကဋံ. “For one who makes a braid or a chain at the border of a panel or likewise at the seam of a panel, there is an offense of wrong-doing. ‘‘ပဋ္ဋမ္ပိ [Pg.37] ဂဏ္ဌိပါသာနံ, အဋ္ဌကောဏာဒိကံ ဝိဓိံ; တတ္ထဂ္ဃိယဂဒါရူပံ, မုဂ္ဂရာဒိံ ကရောန္တိ စ. “And on the panel for knotted loops they make designs with eight corners and so on, and there they make shapes of an agghiya, a club, a hammer, and so on. ‘‘တတ္ထ ကက္ကဋကက္ခီနိ, ဥဋ္ဌာပေန္တိ န ဝဋ္ဋတိ; သုတ္တာ စ ပိဠကာ တတ္ထ, ဒုဝိညေယျာဝ ဒီပိတာ. “It is not permissible to raise up crab's-eye patterns there. And the threads and pustules there are explained as being difficult to discern. ‘‘စတုကောဏာဝ ဝဋ္ဋန္တိ, ဂဏ္ဌိပါသကပဋ္ဋကာ; ကဏ္ဏကောဏေသု သုတ္တာနိ, ရတ္တေ ဆိန္ဒေယျ စီဝရေ. “The panels for knotted loops are permissible only when four-cornered. One should cut the threads at the 'ear'-corners on the dyed robe. ‘‘သူစိကမ္မဝိကာရံ ဝါ, အညံ ဝါ ပန ကိဉ္စိပိ; စီဝရေ ဘိက္ခုနာ ကာတုံ, ကာရာပေတုံ န ဝဋ္ဋတိ. “It is not permissible for a monk to make an alteration with needlework or any other kind of alteration whatsoever on a robe, nor to have one made.” ‘‘ယော စ ပက္ခိပတိ ဘိက္ခု စီဝရံ,ကဉ္ဇိပိဋ္ဌခလိအလ္လိကာဒိသု; ဝဏ္ဏမဋ္ဌမဘိပတ္ထယံ ပရံ; တဿ နတ္ထိ ပန မုတ္တိ ဒုက္ကဋာ. And whatever monk, desiring a superior gloss, immerses a robe in sour gruel, flour paste, oil-cake paste, and so on, for him there is no escape from an offense of wrong-doing. ‘‘သူစိဟတ္ထမလာဒီနံ, ကရဏေ စီဝရဿ စ; တထာ ကိလိဋ္ဌကာလေ စ, ဓောဝနတ္ထံ တု ဝဋ္ဋတိ. However, for the purpose of washing away stains from needles, hands, and so on, during the making of a robe, and likewise when it is soiled, it is permissible. ‘‘ရဇနေ ပန ဂန္ဓံ ဝါ, တေလံ ဝါ လာခမေဝ ဝါ; ကိဉ္စိ ပက္ခိပိတုံ တတ္ထ, ဘိက္ခုနော န စ ဝဋ္ဋတိ. But it is not permissible for a monk to put scent, or oil, or lac, or anything else into the dye. ‘‘သင်္ခေန မဏိနာ ဝါပိ, အညေနပိ စ ကေနစိ; စီဝရံ န စ ဃဋ္ဋေယျ, ဃံသိတဗ္ဗံ န ဒေါဏိယာ. One should not rub a robe with a conch shell or a gem or with anything else; it should not be scrubbed in a trough. ‘‘စီဝရံ ဒေါဏိယံ ကတွာ, နာတိဃဋ္ဋေယျ မုဋ္ဌိနာ; ရတ္တံ ပဟရိတုံ ကိဉ္စိ, ဟတ္ထေဟေဝ စ ဝဋ္ဋတိ. Having put the robe in a trough, one should not pound it too much with the fist; it is permissible to beat the dyed robe somewhat with the hands. ‘‘ဂဏ္ဌိကေ ပန လေခါ ဝါ, ပိဠကာ ဝါ န ဝဋ္ဋတိ; ကပ္ပဗိန္ဒုဝိကာရော ဝါ, ပါဠိကဏ္ဏိကဘေဒတော’’တိ. But on a knot or toggle, an incised line or a pustule is not permissible; nor is an alteration of the marking-point, in the form of a division of the border-line and the ear-like corner, permissible. ဝိနယသာရတ္ထသန္ဒီပနိယမ္ပိ သမံ သတပဒါဒီနန္တိ သတပဒါဒီဟိ သဒိသံ. တုလျတ္ထေ ကရဏဝစနပ္ပသင်္ဂေ သာမိဝစနံ. ပဋ္ဋဿ ပရိယန္တေ ဝါတိ အနုဝါတဿ ဥဘယပရိယန္တေ ဝါ. ပဋ္ဋမုခေပိ ဝါတိ ဒွိန္နံ အာယာမဝိတ္ထာရပဋ္ဋာနံ သံဃဋိတဋ္ဌာနေ, ကဏ္ဏေပိ ဝါ ဧကဿေဝ ဝါ ပဋ္ဋဿ ဦနပူရဏတ္ထံ ဃဋိတဋ္ဌာနေပိ ဝါ[Pg.38]. ဝေဏီတိ ကုဒြူသသီသာကာရေန သိဗ္ဗနံ. ကေစိ ‘‘ဝရကသီသာကာရေနာ’’တိ ဝဒန္တိ. သင်္ခလိကန္တိ ဗိဠာလဒါမသဒိသသိဗ္ဗနံ. ကေစိ ‘‘သတပဒိသဒိသ’’န္တိ ဝဒန္တိ. The Vinayasāratthasandīpanī also states: 'Like a centipede, etc.' means similar to a centipede, etc. In the sense of equality, when the instrumental case is applicable, the genitive case is used. 'Or at the edge of a panel' means or at both ends of the border. 'Or also at the opening of a panel' means at the place where two lengthwise and widthwise panels are joined, or at a corner, or even at the place where a single panel is joined to complete a deficiency. 'Veṇī' means sewing in the shape of a kudrūsa grain head. Some say, 'in the shape of a varaka grain head.' 'Saṅkhalikā' means sewing resembling a cat-chain. Some say, 'resembling a centipede.' ပဋ္ဋမ္ပီတိ ပတ္တမ္ပိ. အဋ္ဌကောဏာဒိကော ဝိဓိ ပကာရော ဧတဿာတိ အဋ္ဌကောဏာဒိကဝိဓိ, တံ. အဋ္ဌကောဏာဒိကန္တိ ဝါ ဂါထာဗန္ဓဝသေန နိဂ္ဂဟိတာဂမော. ‘‘အဋ္ဌကောဏာဒိကံ ဝိဓိ’’န္တိ ဧတံ ‘‘ပဋ္ဋ’’န္တိ ဧတဿ သမာနာဓိကရဏဝိသေသနံ, ကိရိယာဝိသေသနံ ဝါ. ‘‘ကရောန္တီ’’တိ ဣမိနာ သမ္ဗန္ဓော. အထ ဝါ ပဋ္ဋန္တိ ဧတ္ထ ဘုမ္မတ္ထေ ဥပယောဂဝစနံ, ပဋ္ဋေတိ အတ္ထော. ဣမသ္မိံ ပက္ခေ အဋ္ဌကောဏာဒိကန္တိ ဥပယောဂဝစနံ. ဝိဓိန္တိ ဧတဿ ဝိသေသနံ. ဣဓ ဝက္ခမာနစတုကောဏသဏ္ဌာနတော အညံ အဋ္ဌကောဏာဒိကံ နာမ. တတ္ထာတိ တသ္မိံ ပဋ္ဋဒွယေ. အဂ္ဃိယဂဒါရူပန္တိ အဂ္ဃိယသဏ္ဌာနဉ္စေဝ ဂဒါသဏ္ဌာနဉ္စ သိဗ္ဗနံ. မုဂ္ဂရန္တိ လဂုဠသဏ္ဌာနသိဗ္ဗနံ. အာဒိ-သဒ္ဒေန စေတိယာဒိသဏ္ဌာနာနံ ဂဟဏံ. 'Paṭṭampi' means 'pattampi.' 'A method or arrangement that has eight corners etc., is its nature, therefore, that eight-cornered method.' Or, 'aṭṭhakoṇādikaṃ' has an added niggahīta due to the requirements of meter. 'Aṭṭhakoṇādikaṃ vidhi' is either a co-referential adjective qualifying 'paṭṭa,' or an adverb qualifying the action. The connection is with 'karontī.' Or, alternatively, 'paṭṭaṃ' here is an accusative of purpose, meaning 'for the panel.' In this case, 'aṭṭhakoṇādikaṃ' is an accusative of purpose. 'Vidhi' is its qualifier. Here, 'aṭṭhakoṇādikaṃ' means other than the four-cornered shape that will be described. 'Tattha' means in those two panels. 'Agghiyagadārūpa' is sewing in the shape of a treasure chest and a mace. 'Muggara' is sewing in the shape of a club. By the word 'ādi,' shapes such as a cetīya and the like are included. တတ္ထာတိ ပဋ္ဋဒွယေ တသ္မိံ ဌာနေ. ကက္ကဋကက္ခီနီတိ ကုဠီရကစ္ဆိသဒိသာနိ သိဗ္ဗနဝိကာရာနိ. ဥဋ္ဌာပေန္တီတိ ကရောန္တိ. တတ္ထာတိ တသ္မိံ ဂဏ္ဌိကပါသကပဋ္ဋကေ. သုတ္တာတိ ကောဏတော ကောဏံ သိဗ္ဗိတသုတ္တာ စေဝ စတုရဿေ သိဗ္ဗိတသုတ္တာ စ. ပိဠကာတိ တေသမေဝ သုတ္တာနံ နိဝတ္တေတွာ သိဗ္ဗိတကောဋိယော စ. ဒုဝိညေယျာဝါတိ ရဇနကာလေ ဒုဝိညေယျရူပါ အနောဠာရိကာ ဒီပိတာ ဝဋ္ဋန္တီတိ. ယထာဟ ‘‘ကောဏသုတ္တပိဠကာ စ စီဝရေ ရတ္တေ ဒုဝိညေယျရူပါ ဝဋ္ဋန္တီ’’တိ (ပါရာ. အဋ္ဌ. ၁.၈၅). 'Tattha' means in that place, on the two panels. 'Kakkaṭakakkhīnī' refers to stitching patterns resembling crab claws. 'Uṭṭhāpenti' means 'they make.' 'Tattha' means on that panel with knots and loops. 'Suttā' means threads stitched corner to corner and threads stitched in squares. 'Piḷakā' refers to the stitched corners made by turning back those same threads. 'Duviññeyyā' means that at the time of dyeing, being difficult to discern and subtle, they are explained as permissible. As it is said: 'Corner threads and knots on the robe, when dyed, are difficult to discern and are permissible' (Pārā. Aṭṭha. 1.85). ဂဏ္ဌိကပဋ္ဋိကာ ပါသပဋ္ဋိကာတိ ယောဇနာ. ကဏ္ဏကောဏေသု သုတ္တာနီတိ စီဝရကဏ္ဏေ သုတ္တာ စေဝ ပါသကပဋ္ဋာနံ ကောဏေသု သုတ္တာနိ စ အစ္ဆိန္ဒတိ. ဧတ္ထ စ စီဝရေ အာယာမတော ဝိတ္ထာရတော စ သိဗ္ဗိတွာ အနုဝါတတော ဗဟိ နိက္ခမိတသုတ္တံ စီဝရံ ရဇိတွာ သုက္ခာပနကာလေ ရဇ္ဇုယာ ဝါ စီဝရဝံသေ ဝါ [Pg.39] ဗန္ဓိတွာ ဩလမ္ဗိတုံ အနုဝါတေ ဗန္ဓသုတ္တာနိ စ ကဏ္ဏသုတ္တာနိ နာမ. ယထာဟ ‘‘စီဝရဿ ကဏ္ဏသုတ္တကံ န စ ဝဋ္ဋတိ, ရဇိတကာလေ ဆိန္ဒိတဗ္ဗံ, ယံ ပန ‘အနုဇာနာမိ ဘိက္ခဝေ ကဏ္ဏသုတ္တက’န္တိ ဧဝံ အနုညာတံ, တံ အနုဝါတေ ပါသကံ ကတွာ ဗန္ဓိတဗ္ဗံ ရဇနကာလေ လဂ္ဂနတ္ထာယာ’’တိ (ပါရာ. အဋ္ဌ. ၁.၈၅). The construction is: knot-bands and loop-bands. 'Threads at the corners' means one cuts off the threads at the corners of the robe and the threads at the corners of the loop-bands. Here, with regard to the robe, after it has been sewn lengthwise and widthwise, the threads protruding from the hem and the binding threads at the hem—used for tying to a rope or a robe-pole to hang it for drying after it has been dyed—are called 'corner-threads'. As it is said: 'A corner-thread on a robe is not permissible; it should be cut off at the time of dyeing. But that which was permitted thus, “Monks, I allow a corner-thread,” that should be made into a loop at the hem to be tied for the purpose of hanging at the time of dyeing' (Pārā. aṭṭha. 1.85). သူစိကမ္မဝိကာရံ ဝါတိ စီဝရမဏ္ဍနတ္ထာယ နာနာသုတ္တကေဟိ သတပဒိသဒိသံ သိဗ္ဗန္တာ အာဂန္တုကပဋ္ဋံ ဌပေန္တိ, ဧဝရူပံ သူစိကမ္မဝိကာရံ ဝါ. အညံ ဝါ ပန ကိဉ္စိပီတိ အညမ္ပိ ယံ ကိဉ္စိ မာလာကမ္မမိဂပက္ခိပဒါဒိကံ သိဗ္ဗနဝိကာရံ. ကာတုန္တိ သယံ ကာတုံ. ကာရာပေတုန္တိ အညေန ဝါ ကာရာပေတုံ. 'Or a modification of needlework' means a modification of needlework such as, for the purpose of decorating a robe, sewing with various threads in a centipede-like pattern or placing an additional panel. 'Or any other whatsoever' means any other modification of sewing, such as garland-work, or figures of beasts and birds, and so on. 'To do' means to do it oneself. 'To cause to be done' means to have it done by another. ယော ဘိက္ခု ပရံ ဥတ္တမံ ဝဏ္ဏမဋ္ဌမဘိပတ္ထယန္တော ကဉ္ဇိကပိဋ္ဌခလိအလ္လိကာဒီသု စီဝရံ ပက္ခိပတိ, တဿ ပန ဘိက္ခုနော ဒုက္ကဋာ မောက္ခော န ဝိဇ္ဇတီတိ ယောဇနာ. ကဉ္ဇိကန္တိ ဝါယနတန္တမက္ခနံ ကဉ္ဇိကသဒိသာ သုလာကဉ္ဇိကံ. ပိဋ္ဌန္တိ တဏ္ဍုလပိဋ္ဌံ. တဏ္ဍုလပိဋ္ဌေဟိ ပက္ကာ ခလိ. အလ္လိကာတိ နိယျာသော. အာဒိ-သဒ္ဒေန လာခါဒီနံ ဂဟဏံ. စီဝရဿ ကရဏေ ကရဏကာလေ သမုဋ္ဌိတာနံ သူစိဟတ္ထမလာဒီနံ ကိလိဋ္ဌကာလေ ဓောဝနတ္ထဉ္စ ကဉ္ဇိကပိဋ္ဌခလိအလ္လိကာဒီသု ပက္ခိပတိ, ဝဋ္ဋတီတိ ယောဇနာ. The construction is: Whatever monk, desiring a superior, excellent gloss, immerses a robe in sour gruel, flour paste, oil-cake paste, resin, and so on, for that monk there is no escape from an offense of wrong-doing. 'Sour gruel' is a sour gruel similar to the gruel from washing a weaver's thread. 'Flour' is rice flour. 'Oil-cake paste' is a paste cooked with rice flour. 'Resin' is gum. By the word 'and so on,' lac and other such things are included. The construction is: For the purpose of washing away stains from needles, hands, and so on, that have arisen during the making of a robe, and when it is soiled, it is permissible to immerse it in sour gruel, flour paste, oil-cake paste, resin, and so on. တတ္ထာတိ ယေန ကသာဝေန စီဝရံ ရဇတိ, တသ္မိံ ရဇနေ စီဝရဿ သုဂန္ဓဘာဝတ္ထာယ ဂန္ဓံ ဝါ ဥဇ္ဇလဘာဝတ္ထာယ တေလံ ဝါ ဝဏ္ဏတ္ထာယ လာခံ ဝါ. ကိဉ္စီတိ ဧဝရူပံ ယံ ကိဉ္စိ. မဏိနာတိ ပါသာဏေန. အညေနပိ စ ကေနစီတိ ယေန ဥဇ္ဇလံ ဟောတိ, ဧဝရူပေန မုဂ္ဂရာဒိနာ အညေနပိ ကေနစိ ဝတ္ထုနာ. ဒေါဏိယာတိ ရဇနမ္ဗဏေ န ဃံသိတဗ္ဗံ ဟတ္ထေန ဂါဟာပေတွာ န ဂဟေတဗ္ဗံ. ရတ္တံ စီဝရံ ဟတ္ထေဟိ ကိဉ္စိ ထောကံ ပဟရိတုံ ဝဋ္ဋတီတိ [Pg.40] ယောဇနာ. ယတ္ထ ပက္ကရဇနံ ပက္ခိပန္တိ, သာ ရဇနဒေါဏီ. တတ္ထ အံသဗဒ္ဓကကာယဗန္ဓနာဒိံ ဃဋ္ဋေတုံ ဝဋ္ဋတီတိ ဂဏ္ဌိပဒေ ဝုတ္တံ. 'Tattha' means in that dye with which a robe is dyed; in that dye, for the robe's fragrance, perfume; for its brightness, oil; or for its color, lac. 'Kiñci' means anything whatsoever of this kind. 'Maṇinā' means with a stone. 'Aññenapi ca kenaci' refers to anything else by which it becomes bright, such as a mallet or any other such object. 'Doṇiyā' means it should not be rubbed in the dye vat, nor should it be held and taken up by hand. The construction is: it is permissible to strike the dyed robe a little with the hands. The vat in which prepared dye is put, that is the dye vat. There, it is permissible to rub the shoulder strap, body band, etc.—as stated in the section on knots. ဂဏ္ဌိကေတိ ဝေဠုဒန္တဝိသာဏာဒိမယဂဏ္ဌိကေ. လေခါ ဝါတိ ဝဋ္ဋာဒိဘေဒါ လေခါ ဝါ. ပိဠကာတိ သာသပဗီဇသဒိသာ ခုဒ္ဒကဗုဗ္ဗုဠာ. ပါဠိကဏ္ဏိကဘေဒတောတိ မဏိကာဝဠိရူပပုပ္ဖကဏ္ဏိကရူပဘေဒတော. ‘‘ကပ္ပဗိန္ဒုဝိကာရော ဝါ န ဝဋ္ဋတီတိ ယောဇနာ’’တိ ဝုတ္တံ, တသ္မာ တထေဝ စီဝရေ ပဋိပဇ္ဇိတဗ္ဗံ. 'Gaṇṭhike' refers to knots made of bamboo, ivory, horn, etc. 'Lekhā vā' means markings of various kinds, such as circles. 'Piḷakā' refers to small bubbles resembling mustard seeds. 'Pāḷikaṇṇikabhedato' means by way of different kinds, such as the form of a string of jewels or the form of a flower-ear-ornament. It is said, 'The explanation is that an alteration of the kappabindu mark is not permissible'; therefore, one should act in just that way with regard to the robe. ၉. ပတ္တေ ဝါ ထာလကေ ဝါတိအာဒီသု ထာလကေတိ တမ္ဗာဒိမယေ ပုဂ္ဂလိကေ တိဝိဓေပိ ကပ္ပိယထာလကေ. န ဝဋ္ဋတီတိ မဏိဝဏ္ဏကရဏပယောဂေါ န ဝဋ္ဋတိ, တေလဝဏ္ဏပယောဂေါ ပန ဝဋ္ဋတိ. တေလဝဏ္ဏောတိ သမဏသာရုပ္ပဝဏ္ဏံ သန္ဓာယ ဝုတ္တံ, မဏိဝဏ္ဏံ ပန ပတ္တံ အညေန ကတံ လဘိတွာ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတီတိ ဝဒန္တိ. ပတ္တမဏ္ဍလေတိ တိပုသီသာဒိမယေ ပတ္တဋ္ဌပနကမဏ္ဍလေ. ‘‘န ဘိက္ခဝေ ဝိစိတြာနိ ပတ္တမဏ္ဍလာနိ ဓာရေတဗ္ဗာနိ ရူပကာကိဏ္ဏာနိ ဘိတ္တိကမ္မကတာနီ’’တိ (စူဠဝ. ၂၅၃) ဝုတ္တတ္တာ ‘‘ဘိတ္တိကမ္မံ န ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, မကရဒန္တကံ ဆိန္ဒိတု’’န္တိ (စူဠဝ. ၂၅၃) ဝုတ္တတ္တာ ‘‘မကရဒန္တကံ ပန ဝဋ္ဋတီ’’တိ ဝုတ္တံ. တေနာဟု ပေါရာဏာ – 9. 'In a bowl or in a plate,' and so on—here, 'plate' refers to the three kinds of permissible personal plates made of copper, etc. 'It is not permissible' means the application of making it jewel-colored is not permissible, but the application of an oil-color is permissible. 'Oil-color' is said with reference to a color suitable for an ascetic; but they say it is permissible to use a jewel-colored bowl, having received one made by another. 'Bowl-stand' refers to a stand for placing a bowl, made of tin, lead, etc. Because it is said, 'Monks, ornate bowl stands adorned with figures or with wall-paintings done on them should not be used' (Cūḷavagga 253), it is stated that 'wall-painting is not permissible.' Because it is said, 'I allow, monks, the cutting of makara-tooth designs' (Cūḷavagga 253), it is stated that 'makara-tooth designs are permissible.' Therefore, the ancients said— ‘‘ထာလကဿ စ ပတ္တဿ, ဗဟိ အန္တောပိ ဝါ ပန; အာရဂ္ဂေန ကတာ လေခါ, န စ ဝဋ္ဋတိ ကာစိပိ. No line whatsoever made with an awl, either inside or outside the plate or the bowl, is permissible. ‘‘အာရောပေတွာ ဘမံ ပတ္တံ, မဇ္ဇိတွာ စေ ပစန္တိ စ; ‘မဏိဝဏ္ဏံ ကရိဿာမ’, ဣတိ ကာတုံ န ဝဋ္ဋတိ. Having placed a bowl on a lathe, and having polished and fired it, thinking, ‘We will make it jewel-colored,’ it is not permissible to do so. ‘‘ပတ္တမဏ္ဍလကေ ကိဉ္စိ; ဘိတ္တိကမ္မံ န ဝဋ္ဋတိ; န ဒေါသော ကောစိ တတ္ထဿ; ကာတုံ မကရဒန္တက’’န္တိ. On the bowl-stand, any wall-work is not permissible. There is no fault for him there in making a makara-tooth design. ဝိနယသာရတ္ထသန္ဒီပနိယမ္ပိ [Pg.41] အာရဂ္ဂေနာတိ အာရကဏ္ဋကဂ္ဂေန, သူစိမုခေန ဝါ. ကာစိပိ လေခါတိ ဝဋ္ဋကဂေါမုတ္တာဒိသဏ္ဌာနာ ယာ ကာစိပိ ရာဇိ. ဘမံ အာရောပေတွာတိ ဘမေ အလ္လီယာပေတွာ. ပတ္တမဏ္ဍလကေတိ ပတ္တေ ဆဝိရက္ခဏတ္ထာယ တိပုသီသာဒီဟိ ကတေ ပတ္တဿ ဟေဋ္ဌာ အာဓာရာဒီနံ ဥပရိ ကာတဗ္ဗေ ပတ္တမဏ္ဍလကေ. ဘိတ္တိကမ္မန္တိ နာနာကာရရူပကကမ္မဝိစိတ္တံ. ယထာဟ ‘‘န, ဘိက္ခဝေ, ဝိစိတြာနိ ပတ္တမဏ္ဍလာနိ ဓာရေတဗ္ဗာနိ ရူပကာကိဏ္ဏာနိ ဘိတ္တိကမ္မကတာနီ’’တိ. တတ္ထာတိ တသ္မိံ ပတ္တမဏ္ဍလေ. အဿာတိ ဘိက္ခုဿ. မကရဒန္တကန္တိ ဂိရိကူဋန္တိ ဝုတ္တံ, တသ္မာ ဧဝံ ပတ္တထာလကာဒီသု ပဋိပဇ္ဇိတဗ္ဗံ. In the Vinayasāratthasandīpanī, "āraggena" means with the tip of an awl or a needle-point. "Kācipi lekhā" refers to any line in various shapes such as circles or zigzags. "Bhamaṃ āropetvā" means having placed it on a lathe. "Pattamaṇḍalake" refers to a bowl-stand made of tin, lead, etc., to be placed beneath the bowl on a support to protect its surface. "Bhittikamma" means variegated with various kinds of figure-work. As it is said: “Bhikkhus, variegated bowl-stands, filled with figures, made like wall-work, should not be used.” "Tattha" refers to that bowl-stand. "Assa" means for the bhikkhu. "Makaradantaka" is said to be a mountain peak; therefore, one should act accordingly with regard to bowl-stands, trays, etc. ဓမကရဏ…ပေ… လေခါ န ဝဋ္ဋတီတိ အာရဂ္ဂေန ဒိန္နလေခါ န ဝဋ္ဋတိ, ဇာတိဟိင်္ဂုလိကာဒိဝဏ္ဏေဟိ ကတလေခါ ပန ဝဋ္ဋတိ. ဆတ္တမုခဝဋ္ဋိယန္တိ ဓမကရဏဿ ဟတ္ထေန ဂဟဏတ္ထံ ကတဿ ဆတ္တာကာရဿ မုခဝဋ္ဋိယံ. ‘‘ပရိဿာဝနဗန္ဓဋ္ဌာနေ’’တိ ကေစိ. ဝိနယဝိနိစ္ဆယေပိ – Regarding the water-strainer… and so on… a line is not permissible: a line made with an awl is not permissible, but a line made with colors such as vermilion, etc., is permissible. "Chattamukhavaṭṭiyaṃ" means on the mouth-rim of the umbrella-shaped part made for holding the water-strainer with the hand. Some say, “at the place for tying the strainer.” Also in the Vinayavinicchaya: ‘‘န ဓမ္မကရဏစ္ဆတ္တေ, လေခါ ကာစိပိ ဝဋ္ဋတိ; ကုစ္ဆိယံ ဝါ ဌပေတွာ တံ, လေခံ တု မုခဝဋ္ဋိယ’’န္တိ. – No line whatsoever is permissible on the umbrella-part of the water-strainer, nor on its belly, except for the line on the mouth-rim. ဝုတ္တံ. တဋ္ဋီကာယံ ပန ‘‘မုခဝဋ္ဋိယာ ယာ လေခါ ပရိဿာဝနဗန္ဓနတ္ထာယ အနုညာတာ, တံ လေခံ ဌပေတွာ ဓမကရဏစ္ဆတ္တေ ဝါ ကုစ္ဆိယံ ဝါ ကာစိ လေခါ န ဝဋ္ဋတီတိ ယောဇနာ’’တိ ဝုတ္တံ, တသ္မာ တတ္ထ ဝုတ္တနယေနေဝ ဓမကရဏေ ပဋိပဇ္ဇိတဗ္ဗံ. It is stated. But in its sub-commentary, it is stated: “The construction is that, except for the line on the mouth-rim which is permitted for tying the strainer, no line whatsoever is permissible on the water-strainer's umbrella-part or its belly.” Therefore, one should act with regard to the water-strainer in accordance with what was stated there. ၁၀. ကာယဗန္ဓနေ ပန ကက္ကဋက္ခီနီတိ ကက္ကဋကဿ အက္ခိသဒိသာနိ. မကရမုခန္တိ မကရမုခသဏ္ဌာနံ. ဒေဍ္ဍုဘသီသန္တိ ဥဒကသပ္ပသီသသဒိသသဏ္ဌာနာနိ. အစ္ဆီနီတိ ကုဉ္ဇရစ္ဆိသဏ္ဌာနာနိ. ဧကမေဝ ဝဋ္ဋတီတိ ဧတ္ထ ဧကရဇ္ဇုကံ ဒွိဂုဏတိဂုဏံ ကတွာ ဗန္ဓိတုံ န ဝဋ္ဋတိ, ဧကမေဝ ပန သတဝါရမ္ပိ သရီရံ ပရိက္ခိပိတွာ ဗန္ဓိတုံ ဝဋ္ဋတိ. ‘‘ဗဟုရဇ္ဇုကေ ဧကတော ကတွာ ဧကေန [Pg.42] နိရန္တရံ ဝေဌေတွာ ကတံ ဗဟုရဇ္ဇုကန္တိ န ဝတ္တဗ္ဗံ, တံ ဝဋ္ဋတီ’’တိ ဝုတ္တတ္တာ တံ မုရဇသင်္ခံ န ဂစ္ဆတီတိ ဝေဒိတဗ္ဗံ. မုရဇဉှိ နာနာဝဏ္ဏေဟိ သုတ္တေဟိ မုရဇဝဋ္ဋိသဏ္ဌာနံ ဝေဌေတွာ ကရောန္တိ. ဣဒံ ပန မုရဇံ မဒ္ဒဝီဏသင်္ခါတံ ပါမင်္ဂသဏ္ဌာနဉ္စ ဒသာသု ဝဋ္ဋတိ ‘‘ကာယဗန္ဓနဿ ဒသာ ဇီရန္တိ. အနုဇာနာမိ, ဘိက္ခဝေ, မုရဇံ မဒ္ဒဝီဏ’’န္တိ (စူဠဝ. ၂၇၈) ဝုတ္တတ္တာ. 10. Regarding the waistband, 'crab's eyes' means resembling a crab's eyes. 'Makara-face' means shaped like a makara's face. 'Water-snake heads' means shaped like the heads of water snakes. 'Eyes' means shaped like an elephant's eyes. Herein, regarding 'only one is allowable,' it is not permissible to tie a single cord after folding it into two or three strands, but it is permissible to tie a single one after wrapping it around the body even a hundred times. Since it is said, ‘What is made by gathering many cords together and wrapping them continuously with one should not be called a “many-corded” one; that is allowable,’ it should be understood that this is not reckoned as a drum. For they make a drum by wrapping it with threads of various colors in the shape of a drum-barrel. However, this drum, the one known as a `maddavīṇa`, and the `pāmaṅga`-shape are allowable for the fringes, since it is said: ‘The fringes of the waistband wear out. I allow, bhikkhus, the `muraja` and the `maddavīṇa`’ (Cv.V.29.4). ဝိဓေတိ ဒသာပရိယောသာနေ ထိရဘာဝါယ ဒန္တဝိသာဏသုတ္တာဒီဟိ ကတေ ဝိဓေ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၈၅) ပန ‘‘ကာယဗန္ဓနဿ ပါသန္တေ ဒသာမူလေ တဿ ထိရဘာဝတ္ထံ ကတ္တဗ္ဗေ ဒန္တဝိသာဏာဒိမယေ ဝိဓေ’’တိ ဝုတ္တံ. အဋ္ဌမင်္ဂလာနိ နာမ သင်္ခေါ, စက္ကံ, ပုဏ္ဏကုမ္ဘော, ဂယာ, သိရီဝစ္ဆော, အင်္ကုသော, ဓဇံ, သောဝတ္ထိကန္တိ. မစ္ဆယုဂဠဆတ္တနန္ဒိယာဝဋ္ဋာဒိဝသေနပိ ဝဒန္တိ. ပရိစ္ဆေဒလေခါမတ္တန္တိ ဒန္တာဒီဟိ ကတဿ ဝိဓဿ ဥဘောသု ကောဋီသု ကာတဗ္ဗပရိစ္ဆေဒရာဇိမတ္တံ. ဝိနယဝိနိစ္ဆယပ္ပကရဏေပိ – `Vidhe` means on the binding made with ivory, horn, thread, etc., at the end of the fringes, for the sake of stability. In the Sāratthadīpanī, however, it is said: 'on the binding made of ivory, horn, etc., to be made at the end of the waistband, at the base of the fringes, for the sake of its stability.' The eight auspicious symbols are: the conch, the wheel, the full pot, the `gayā`, the `sirīvaccha`, the goad, the banner, and the `sovatthika`. They are also mentioned as the pair of fish, the umbrella, the `nandiyāvaṭṭa`, etc. 'Merely a boundary line' means just a dividing line to be made at both ends of the binding made of ivory, etc. Also in the Vinayavinicchayappakaraṇa: ‘‘သုတ္တံ ဝါ ဒိဂုဏံ ကတွာ, ကောဋ္ဋေန္တိ စ တဟိံ တဟိံ; ကာယဗန္ဓနသောဘတ္ထံ, တံ န ဝဋ္ဋတိ ဘိက္ခုနော. Making a thread double, or weaving it here and there for the sake of beautifying the waistband—that is not allowable for a bhikkhu. ‘‘ဒသာမုခေ ဒဠှတ္ထာယ, ဒွီသု အန္တေသု ဝဋ္ဋတိ; မာလာကမ္မလတာကမ္မ-စိတ္တိကမ္ပိ န ဝဋ္ဋတိ. At the end of the fringe, for the sake of firmness, it is allowable at the two ends; but garland-work, creeper-work, and also painted work are not allowable. ‘‘အက္ခီနိ တတ္ထ ဒဿေတွာ; ကောဋ္ဋိတေ ပန ကာ ကထာ.ကက္ကဋက္ခီနိ ဝါ တတ္ထ; ဥဋ္ဌာပေတုံ န ဝဋ္ဋတိ. Having shown eyes there—what then to say of it being woven? It is not allowable to produce crab's eyes there either. ‘‘ဃဋံ ဒေဍ္ဍုဘသီသံ ဝါ, မကရဿ မုခမ္ပိ ဝါ; ဝိကာရရူပံ ယံ ကိဉ္စိ, န ဝဋ္ဋတိ ဒသာမုခေ. A pot, or a water-snake's head, or a makara's face—any kind of fancy shape is not allowable at the end of the fringe. ‘‘ဥဇုကံ [Pg.43] မစ္ဆကဏ္ဋံ ဝါ, မဋ္ဌံ ဝါ ပန ပဋ္ဋိကံ; ခဇ္ဇူရိပတ္တကာကာရံ, ကတွာ ဝဋ္ဋတိ ကောဋ္ဋိတံ. A straight fishbone pattern, or a smooth band, or one shaped like a date-palm leaf—having been made thus, the weaving is allowable. ‘‘ပဋ္ဋိကာ သူကရန္တန္တိ, ဒုဝိဓံ ကာယဗန္ဓနံ; ရဇ္ဇုကာ ဒုဿပဋ္ဋာဒိ, သဗ္ဗံ တဿာနုလောမိကံ. The waistband is of two kinds: the flat band and the 'pig's gut.' A cord, a strip of cloth, etc.—all are conformable to that. ‘‘မုရဇံ မဒ္ဒဝီဏဉ္စ, ဒေဍ္ဍုဘဉ္စ ကလာဗုကံ; ရဇ္ဇုယော စ န ဝဋ္ဋန္တိ, ပုရိမာ ဒွေဒသာ သိယုံ. The drum-shaped, the soft lute, the water-snake, and the multi-stranded—these cords are not allowable; the first two may be on the fringes. ‘‘ဒသာ ပါမင်္ဂသဏ္ဌာနာ, နိဒ္ဒိဋ္ဌာ ကာယဗန္ဓနေ; ဧကာ ဒွိတိစတဿော ဝါ, ဝဋ္ဋန္တိ န တတော ပရံ. Fringes of a `pāmaṅga`-shape are specified for the waistband; one, two, or four are allowable, not more than that. ‘‘ဧကရဇ္ဇုမယံ ဝုတ္တံ, မုနိနာ ကာယဗန္ဓနံ; တဉ္စ ပါမင်္ဂသဏ္ဌာနံ, ဧကမ္ပိ စ န ဝဋ္ဋတိ. The waistband spoken of by the Sage is made of a single cord; and if that has a `pāmaṅga`-shape, not even one is allowable. ‘‘ရဇ္ဇုကေ ဧကတော ကတွာ, ဗဟူ ဧကာယ ရဇ္ဇုယာ; နိရန္တရဉှိ ဝေဌေတွာ, ကတံ ဝဋ္ဋတိ ဗန္ဓိတုံ. Having gathered many cords together and wrapped them continuously with a single cord, it is allowable to tie what is thus made. ‘‘ဒန္တကဋ္ဌဝိသာဏဋ္ဌိ-လောဟဝေဠုနဠဗ္ဘဝါ; ဇတုသင်္ခမယာ သုတ္တ-ဖလဇာ ဝိဓကာ မတာ. Born of ivory, wood, horn, bone, metal, bamboo, or reed; made of lac or shell, born of thread or fruit—these are considered fasteners (`vidhakā`). ‘‘ကာယဗန္ဓနဝိဓေပိ, ဝိကာရော န စ ဝဋ္ဋတိ; တတ္ထ တတ္ထ ပရိစ္ဆေဒ-လေခါမတ္တံ တု ဝဋ္ဋတီ’’တိ. – Even on the fastener of the waistband, a fancy design is not allowable; but merely a dividing line here and there is permissible. ဝုတ္တံ. It is stated. ဝိနယသာရတ္ထသန္ဒီပနိယမ္ပိ တဟိံ တဟိန္တိ ပဋ္ဋိကာယ တတ္ထ တတ္ထ. တန္တိ တထာကောဋ္ဋိတဒိဂုဏသုတ္တကာယဗန္ဓနံ. အန္တေသု ဒဠှတ္ထာယ ဒသာမုခေ ဒိဂုဏံ ကတွာ ကောဋ္ဋေန္တိ, ဝဋ္ဋတီတိ ယောဇနာ. စိတ္တကမ္ပီတိ မာလာကမ္မလတာကမ္မစိတ္တယုတ္တမ္ပိ ကာယဗန္ဓနံ. အက္ခီနီတိ ကုဉ္ဇရက္ခီနိ. တတ္ထာတိ ကာယဗန္ဓနေ န ဝဋ္ဋတီတိ ကာ ကထာ. ဥဋ္ဌာပေတုန္တိ ဥက္ကိရိတုံ. Also in the Vinayasāratthasandīpanī: 'here and there' means here and there on the flat band. 'That' means the waistband made of a doubled thread woven in that way. The construction is: 'For the sake of firmness at the ends, they weave it doubled at the end of the fringe; it is allowable.' 'And also painted work' means a waistband endowed with garland-work, creeper-work, and painted designs. 'Eyes' means elephant's eyes. 'There' means on the waistband; 'what to say' means it is certainly not allowable. 'To produce' means to carve in relief. ဃဋန္တိ ဃဋသဏ္ဌာနံ. ဒေဍ္ဍုဘသီသံ ဝါတိ ဥဒကသပ္ပသီသံ မုခသဏ္ဌာနံ ဝါ. ယံ ကိဉ္စိ ဝိကာရရူပံ ဒသာမုခေ န ဝဋ္ဋတီတိ ယောဇနာ. ဧတ္ထ စ ဥဘယပဿေသု မစ္ဆကဏ္ဋကယုတ္တံ မစ္ဆဿ ပိဋ္ဌိကဏ္ဋကံ ဝိယ ယဿာ ပဋ္ဋိကာယ ဝါယနံ ဟောတိ, ဣဒံ ကာယဗန္ဓနံ [Pg.44] မစ္ဆကဏ္ဋကံ နာမ. ယဿ ခဇ္ဇူရိပတ္တသဏ္ဌာနမိဝ ဝါယနံ ဟောတိ, တံ ခဇ္ဇူရိပတ္တကာကာရံ နာမ. 'A pot' means pot-shaped. 'Or a water-snake's head' means a water-snake's head or a face-shape. The construction is: 'Any kind of fancy shape is not allowable at the end of the fringe.' Herein, the waistband whose weaving on both sides has a fishbone pattern, like the backbone of a fish, is called the 'fishbone' waistband. The one whose weaving is like the shape of a date-palm leaf is called the 'date-palm-leaf-shape.' ပကတိဝိကာရာ ပဋ္ဋိကာ သူကရန္တံ နာမ ကုဉ္စိကာကောသသဏ္ဌာနံ. တဿ ဒုဝိဓဿ ကာယဗန္ဓနဿ. တတ္ထ ရဇ္ဇုကာ သူကရန္တာနုလောမိကာ, ဒုဿပဋ္ဋံ ပဋ္ဋိကာနုလောမိကံ. အာဒိ-သဒ္ဒေန မုဒ္ဒိကကာယဗန္ဓနံ ဂဟိတံ, တဉ္စ သူကရန္တာနုလောမိကံ. ယထာဟ ‘‘ဧကရဇ္ဇုကံ ပန မုဒ္ဒိကကာယဗန္ဓနဉ္စ သူကရန္တံ အနုလောမေတီ’’တိ (စူဠဝ. အဋ္ဌ. ၂၇၈). တတ္ထ ရဇ္ဇုကာ နာမ ဧကာဝဋ္ဋာ, ဗဟုရဇ္ဇုကဿ အကပ္ပိယဘာဝံ ဝက္ခတိ. မုဒ္ဒိကကာယဗန္ဓနံ နာမ စတုရဿံ အကတွာ သဇ္ဇိတန္တိ ဂဏ္ဌိပဒေ ဝုတ္တံ. The 'pig's gut' is a band of a particular type, shaped like a key-sheath. Of that twofold waistband, a cord is conformable to the 'pig's gut' type, and a strip of cloth is conformable to the flat band type. By the word 'etc.' the ring-waistband is included, and that is conformable to the 'pig's gut' type. As it is said: 'A single cord and a ring-waistband are conformable to the “pig's gut”' (Cv.A. 278). Therein, 'cord' means single-stranded; he will speak of the unsuitability of a many-corded one. In the Gaṇṭhipada it is said that the 'ring-waistband' is one that is prepared without being made square. မုရဇံ နာမ မုရဇဝဋ္ဋိသဏ္ဌာနံ ဝေဌေတွာ ကတံ. ဝေဌေတွာတိ နာနာသုတ္တေဟိ ဝေဌေတွာ. သိက္ခာဘာဇနဝိနိစ္ဆယေ ပန ‘‘ဗဟုကာ ရဇ္ဇုယော ဧကတော ကတွာ ဧကာယ ရဇ္ဇုယာ ဝေဌိတ’’န္တိ ဝုတ္တံ. မဒ္ဒဝီဏံ နာမ ပါမင်္ဂသဏ္ဌာနံ. ဒေဍ္ဍုဘကံ နာမ ဥဒကသပ္ပသဒိသံ. ကလာဗုကံ နာမ ဗဟုရဇ္ဇုကံ. ရဇ္ဇုယောတိ ဥဘယကောဋိယံ ဧကတော အဗန္ဓာ ဗဟုရဇ္ဇုယော, တထာဗန္ဓာ ကလာဗုကံ နာမ ဟောတိ. န ဝဋ္ဋန္တီတိ မုရဇာဒီနိ ဣမာနိ သဗ္ဗာနိ ကာယဗန္ဓနာနိ န ဝဋ္ဋန္တိ. ပုရိမာ ဒွေတိ မုရဇံ မဒ္ဒဝီဏနာမဉ္စာတိ ဒွေ. ‘‘ဒသာသု သိယု’’န္တိ ဝတ္တဗ္ဗေ ဂါထာဗန္ဓဝသေန ဝဏ္ဏလောပေန ‘‘ဒသာ သိယု’’န္တိ ဝုတ္တံ. ယထာဟ ‘‘မုရဇံ မဒ္ဒဝီဏန္တိ ဣဒံ ဒသာသုယေဝ အနုညာတ’’န္တိ. A 'muraja' is one made by wrapping, with the shape of a drum-barrel. 'By wrapping' means by wrapping with various threads. In the Sikkhābhājanavinicchaya, however, it is said: 'wrapped with one cord after many cords have been gathered together.' A 'maddavīṇa' is one with a `pāmaṅga`-shape. A 'deḍḍubhaka' is one resembling a water snake. A 'kalābuka' is a many-corded one. 'Cords' means many cords not bound together at both ends; when bound in such a way, it is called a 'kalābuka.' 'Are not allowable' means all these waistbands, the `muraja` and so on, are not allowable. 'The first two' means the two named `muraja` and `maddavīṇa`. When it should be said 'should be on the fringes' (`dasāsu siyuṃ`), it is said 'may be on the fringes' (`dasā siyuṃ`) by elision of a letter due to the meter of the verse. As it is said: 'The `muraja` and the `maddavīṇa`—this is permitted only on the fringes.' ပါမင်္ဂသဏ္ဌာနာတိ ပါမင်္ဂဒါမံ ဝိယ စတုရဿသဏ္ဌာနာ. ဧကရဇ္ဇုမယန္တိ နာနာဝဋ္ဋေ ဧကတော ဝဋ္ဋေတွာ ကတံ ရဇ္ဇုမယံ ကာယဗန္ဓနံ ဝတ္တုံ ဝဋ္ဋတီတိ ‘‘ရဇ္ဇုကာ ဒုဿပဋ္ဋာဒီ’’တိ ဧတ္ထ ဧကဝဋ္ဋရဇ္ဇုကာ ဂဟိတာ. ဣဓ ပန နာနာဝဋ္ဋေ ဧကတော ဝဋ္ဋေတွာ ကတာ ဧကာဝ ရဇ္ဇု ဂဟိတာ. တဉ္စာတိ တံ ဝါ နယမ္ပိ ဧကရဇ္ဇုကကာယဗန္ဓနံ ပါမင်္ဂသဏ္ဌာနေန ဂန္ထိတံ. ဧကမ္ပိ စ န ဝဋ္ဋတီတိ ကေဝလမ္ပိ န ဝဋ္ဋတိ. '`Pāmaṅga`-shape' means square-shaped, like a `pāmaṅga`-rope. 'Made of a single cord': since it is allowable to call a waistband made of cord 'made by twisting many strands into one,' in the phrase 'a cord, a strip of cloth, etc.' a single-strand cord is meant. Here, however, a single cord made by twisting many strands together is meant. 'And that' means that single-cord waistband, by either method, plaited in a `pāmaṅga`-shape. 'Not even one is allowable' means it is not allowable at all. ဗဟူ [Pg.45] ရဇ္ဇုကေ ဧကတော ကတွာတိ ယောဇနာ. ဝဋ္ဋတိ ဗန္ဓိတုန္တိ မုရဇံ ကလာဗုကဉ္စ န ဟောတိ, ရဇ္ဇုကကာယဗန္ဓနမေဝ ဟောတီတိ အဓိပ္ပာယော. အယံ ပန ဝိနိစ္ဆယော ‘‘ဗဟုရဇ္ဇုကေ ဧကတော ကတွာ ဧကေန နိရန္တရံ ဝေဌေတွာ ကတံ ဗဟုရဇ္ဇုကန္တိ န ဝတ္တဗ္ဗံ, တံ ဝဋ္ဋတီ’’တိ အဋ္ဌကထာဂတော ဣဓ ဝုတ္တော. သိက္ခာဘာဇနဝိနိစ္ဆယေ ‘‘ဗဟုရဇ္ဇုယော ဧကတော ကတွာ ဧကာယ ဝေဌိတံ မုရဇံ နာမာ’’တိ ယံ ဝုတ္တံ, တံ ဣမိနာ ဝိရုဇ္ဈနတော န ဂဟေတဗ္ဗံ. The construction is: 'having gathered many cords together.' 'It is allowable to be tied'—the intention is that it is not a `muraja` or a `kalābuka`, but is just a cord-waistband. This ruling, however, which comes from the commentary—'What is made by gathering many cords together and wrapping them continuously with one should not be called a "many-corded" one; that is allowable'—is stated here. What is said in the Sikkhābhājanavinicchaya—'What is made by gathering many cords together and wrapping them with one is called a `muraja`'—should not be accepted as it contradicts this. ဒန္တ-သဒ္ဒေန ဟတ္ထိဒန္တာ ဝုတ္တာ. ဇတူတိ လာခါ. သင်္ခမယန္တိ သင်္ခနာဘိမယံ. ဝိဓကာ မတာတိ ဧတ္ထ ဝေဓိကာတိပိ ပါဌော, ဝိဓပရိယာယော. ကာယဗန္ဓနဝိဓေတိ ကာယဗန္ဓနဿ ဒသာယ ထိရဘာဝတ္ထံ ကဋ္ဌဒန္တာဒီဟိ ကတေ ဝိဓေ. ဝိကာရော အဋ္ဌမင်္ဂလာဒိကော. တတ္ထ တတ္ထာတိ တသ္မိံ တသ္မိံ ဌာနေ. တု-သဒ္ဒေန ဃဋာကာရောပိ ဝဋ္ဋတီတိ ဒီပေတီတိ အတ္ထော ပကာသိတော, တသ္မာ တေန နယေန ကာယဗန္ဓနဝိစာရော ကာတဗ္ဗောတိ. By the word 'danta,' elephant tusks are meant. 'Jatu' means lac. 'Made of shell' means made from the navel of a conch shell. Regarding 'are considered fasteners,' there is also the reading `vedhikā`, a synonym for `vidha`. 'On the fastener of the waistband' means on the fastener made of wood, ivory, etc., for the sake of making the fringe of the waistband firm. The 'fancy decoration' is the eight auspicious symbols and so on. 'Here and there' means in this or that place. The meaning 'the particle `tu` indicates that even a pot-shape is allowable' is revealed. Therefore, the investigation of the waistband should be done according to that method. ၁၁. အဉ္ဇနိယံ ‘‘ဥဇုကမေဝါ’’တိ ဝုတ္တတ္တာ စတုရဿာဒိသဏ္ဌာနာပိ ဝင်္ကဂတိကာ န ဝဋ္ဋတိ. သိပါဋိကာယာတိ ဝါသိအာဒိဘဏ္ဍပက္ခိပနေ. ဝိနယဝိနိစ္ဆယပ္ပကရဏေ ပန – 11. For an eye-salve container, since it is said 'only straight,' a crooked design is not allowable, even if it is square-shaped. 'In a shoulder bag' means for putting tools like an adze, etc. However, in the Vinayavinicchayappakaraṇa: ‘‘မာလာကမ္မလတာကမ္မ-နာနာရူပဝိစိတ္တိတာ; န စ ဝဋ္ဋတိ ဘိက္ခူနံ, အဉ္ဇနီ ဇနရဉ္ဇနီ. An eye-salve container adorned with garland-work, creeper-work, and various figures, for delighting people, is not allowable for bhikkhus. ‘‘တာဒိသံ ပန ဃံသိတွာ, ဝေဌေတွာ သုတ္တကေန ဝါ; ဝဠဉ္ဇန္တဿ ဘိက္ခုဿ, န ဒေါသော ကောစိ ဝိဇ္ဇတိ. However, for a bhikkhu who uses such a thing after rubbing it down, or after wrapping it with a thread, there is no fault whatsoever. ‘‘ဝဋ္ဋာ ဝါ စတုရဿာ ဝါ, အဋ္ဌံသာ ဝါပိ အဉ္ဇနီ; ဝဋ္ဋတေဝါတိ နိဒ္ဒိဋ္ဌာ, ဝဏ္ဏမဋ္ဌာ န ဝဋ္ဋတိ. An eye-salve container that is round, square, or octagonal is specified as being allowable; one that is colored and polished is not allowable. ‘‘တထာဉ္ဇနိသလာကာပိ, အဉ္ဇနိထဝိကာယ စ; နာနာဝဏ္ဏေဟိ သုတ္တေဟိ, စိတ္တကမ္မံ န ဝဋ္ဋတိ. Likewise for an eye-salve stick and for an eye-salve bag, decorative work with threads of various colors is not allowable. ‘‘ဧကဝဏ္ဏေန [Pg.46] သုတ္တေန, သိပါဋိံ ယေန ကေနစိ; ယံ ကိဉ္စိ ပန သိဗ္ဗေတွာ, ဝဠဉ္ဇန္တဿ ဝဋ္ဋတီ’’တိ. – But having sewn a shoulder bag or anything whatsoever with a single-colored thread, it is allowable for one who uses it. အာဂတံ. Thus it is transmitted. တဋ္ဋီကာယမ္ပိ မာလာ…ပေ… စိတ္တိတာတိ မာလာကမ္မလတာကမ္မေဟိ စ မိဂပက္ခိရူပါဒိနာနာရူပေဟိ စ ဝိစိတ္တိတာ. ဇနရဉ္ဇနီတိ ဗာလဇနပလောဘိနီ. အဋ္ဌံသာ ဝါပီတိ ဧတ္ထ အပိ-သဒ္ဒေန သောဠသံသာဒီနံ ဂဟဏံ. ဝဏ္ဏမဋ္ဌာတိ မာလာကမ္မာဒိဝဏ္ဏမဋ္ဌာ. အဉ္ဇနီသလာကာပိ တထာ ဝဏ္ဏမဋ္ဌာ န ဝဋ္ဋတီတိ ယောဇနာ. အဉ္ဇနီထဝိကာယ စ နာနာဝဏ္ဏေဟိ သုတ္တေဟိ စိတ္တကမ္မံ န ဝဋ္ဋတီတိ ပါဌော ယုဇ္ဇတိ, ‘‘ထဝိကာပိ ဝါ’’တိ ပါဌော ဒိဿတိ, သော န ဂဟေတဗ္ဗော. ‘‘ပီတာဒိနာ ယေန ကေနစိ ဧကဝဏ္ဏေန သုတ္တေန ပိလောတိကာဒိမယံ ကိဉ္စိပိ သိပါဋိကံ သိဗ္ဗေတွာ ဝဠဉ္ဇန္တဿ ဝဋ္ဋတီတိ ယောဇနာ’’တိ အာဂတံ. In the Subcommentary also: 'Garlands... etc. ... decorated' means decorated with garland-work, creeper-work, and various forms such as the figures of beasts and birds. 'Delighting people' means alluring foolish people. In the phrase 'or octagonal,' the particle `api` implies the inclusion of sixteen-sided and other shapes. 'Colored and polished' means colored and polished with garland-work and so on. The construction is: 'A collyrium applicator, too, if similarly colored and polished, is not allowable.' The reading, 'And for a collyrium pouch, decorative work with threads of various colors is not allowable,' is suitable. The reading 'or a pouch' is found, but it should not be accepted. It is stated: 'The construction is: It is allowable for one who uses any small pouch, such as one made of cloth scraps, having sewn it with any thread of a single color, such as yellow or another.' ၁၂. အာရကဏ္ဋကာဒီသု အာရကဏ္ဋကေတိ ပေါတ္ထကာဒိအဘိသင်္ခရဏတ္ထံ ကတေ ဒီဃမုခသတ္ထကေ. ဘမကာရာနံ ဒါရုအာဒိလိခနသတ္ထကန္တိ ကေစိ. ဝဋ္ဋမဏိကန္တိ ဝဋ္ဋံ ကတွာ ဥဋ္ဌာပေတဗ္ဗဗုဗ္ဗုဠကံ. အညန္တိ ဣမိနာ ပိဠကာဒိံ သင်္ဂဏှာတိ. ပိပ္ဖလိကေတိ ယံ ကိဉ္စိ ဆေဒနကေ ခုဒ္ဒကသတ္ထေ. မဏိကန္တိ ဧကဝဋ္ဋမဏိ. ပိဠကန္တိ သာသပမတ္တိကာမုတ္တရာဇိသဒိသာ ဗဟုဝဋ္ဋလေခါ. ဣမသ္မိံ အဓိကာရေ အဝုတ္တတ္တာ လေခနိယံ ယံ ကိဉ္စိ ဝဏ္ဏမဋ္ဌံ ဝဋ္ဋတီတိ ဝဒန္တိ. ဝဇိရဗုဒ္ဓိဋီကာယံ ပန ‘‘ကုဉ္စိကာယ သေနာသနပရိက္ခာရတ္တာ သုဝဏ္ဏရူပိယမယာပိ ဝဋ္ဋတီတိ ဆာယာ ဒိဿတိ. ‘ကုဉ္စိကာယ ဝဏ္ဏမဋ္ဌကမ္မံ န ဝဋ္ဋတီ’တိ (ပါရာ. အဋ္ဌ. ၁.၈၅) ဝစနတော အညေ ကပ္ပိယလောဟာဒိမယာဝ ကုဉ္စိကာ ကပ္ပန္တိ ပရိဟရဏီယပရိက္ခာရတ္တာ’’တိ ဝုတ္တံ. အာရကဏ္ဋကော ပေါတ္ထကာဒိကရဏသတ္ထကဇာတိ, အာမဏ္ဍသာရကော အာမလကဖလမယောတိ ဝဒန္တိ. 12. In regard to the awl, etc.: 'Awl' means a long-faced knife made for preparing books and so on. Some say it is a knife for turners to incise wood and so on. 'A round gem' means a bubble-like shape made round and raised up. By 'other,' it includes a pustule and so on. 'Pipphalika' refers to any small cutting knife. 'Gem' means a single round gem. 'Pustule' means many circular marks similar to a line of pearls the size of a mustard seed. Because it is not mentioned in this section, some say that any kind of decorated writing implement is allowable. But in the Vajirabuddhiṭīkā it is said: 'The sense appears that a key, being a requisite of the lodging, is allowable even if made of gold and silver. But since it is said, "Decorative work on a key is not allowable" (Pārā. Aṭṭha. 1.85), other keys made only of allowable metals and so on are suitable, because they are requisites to be carried about.' They say that an awl is a type of knife for making books, etc., and that an āmaṇḍasāraka is made from the āmalaka fruit. ဝလိတကန္တိ [Pg.47] နခစ္ဆေဒနကာလေ ဒဠှဂ္ဂဟဏတ္ထံ ဝလိယုတ္တမေဝ ကရောန္တိ. တသ္မာ တံ ဝဋ္ဋတီတိ ဣမိနာ အညမ္ပိ ဝိကာရံ ဒဠှီကမ္မာဒိအတ္ထာယ ကရောန္တိ, န ဝဏ္ဏမဋ္ဌတ္ထာယ, တံ ဝဋ္ဋတီတိ ဒီပိတံ, တေန စ ကတ္တရဒဏ္ဍကောဋိယံ အညမညံ သံဃဋ္ဋနေန သဒ္ဒနိစ္ဆရဏတ္ထာယ ကတဝလယာဒိကံ အဝုတ္တမ္ပိ ယတော ဥပပန္နံ ဟောတိ. ဧတ္ထ စ ဒဠှီကမ္မာဒီတိ အာဒိ-သဒ္ဒေန ပရိဿယဝိနောဒနာဒိံ သင်္ဂဏှာတိ, တေန ကတ္တရယဋ္ဌိကောဋိယံ ကတဝလယာနံ အညမညသံဃဋ္ဋနေန သဒ္ဒနိစ္ဆရဏံ ဒီဃဇာတိကာဒိပရိဿယဝိနောဒနတ္ထံ ဟောတိ, တသ္မာ ဝဋ္ဋတီတိ ဒီပေတိ. တေနာဟ အာစရိယဝရော – "Having a fold": at the time of cutting nails, they make it with a fold for the purpose of a firm grip. Therefore, by the phrase "that is allowable," it is shown that they make other modifications for the purpose of strengthening and so on, not for the purpose of decoration, and that this is allowable. And by that, rings and so on made at the end of the scissor-handle for the purpose of producing a sound by striking against each other, though unmentioned, are therefore suitable. And here, in "strengthening, etc.," the word "etc." includes the dispelling of dangers and so on. Thus, the producing of sound by the striking against each other of rings made at the end of the scissor-stick is for the purpose of dispelling dangers from snakes and so on; therefore, it shows that it is allowable. Hence the excellent teacher said: ‘‘မဏိကံ ပိဠကံ ဝါပိ, ပိပ္ဖလေ အာရကဏ္ဋကေ; ဌပေတုံ ပန ယံ ကိဉ္စိ, န စ ဝဋ္ဋတိ ဘိက္ခုနော. But it is not allowable for a bhikkhu to place a gem or a pustule, or anything at all, on a pipphali-knife or an awl. ‘‘ဒဏ္ဍကေပိ ပရိစ္ဆေဒ-လေခါမတ္တံ တု ဝဋ္ဋတိ; ဝလိတွာ စ နခစ္ဆေဒံ, ကရောန္တီတိ ဟိ ဝဋ္ဋတီ’’တိ. But on the handle, a mere demarcation line is allowable; and since they make a nail-cutter with a fold, it is allowable. တဿ ဝဏ္ဏနာယမ္ပိ မဏိကန္တိ ထူလဗုဗ္ဗုဠံ. ပီဠကန္တိ သုခုမဗုဗ္ဗုဠံ. ပိပ္ဖလေတိ ဝတ္ထစ္ဆေဒနသတ္ထေ. အာရကဏ္ဋကေတိ ပတ္တဓာရဝလယာနံ ဝိဇ္ဈနကဏ္ဋကေ. ဌပေတုန္တိ ဥဋ္ဌာပေတုံ. ယံ ကိဉ္စီတိ သေသဝဏ္ဏမဋ္ဌမ္ပိ စ. ဒဏ္ဍကေတိ ပိပ္ဖလိဒဏ္ဍကေ. ယထာဟ ‘‘ပိပ္ဖလိကေပိ မဏိကံ ဝါ ပိဠကံ ဝါ ယံ ကိဉ္စိ ဌပေတုံ န ဝဋ္ဋတိ, ဒဏ္ဍကေ ပန ပရိစ္ဆေဒလေခါ ဝဋ္ဋတီ’’တိ. ပရိစ္ဆေဒလေခါမတ္တန္တိ အာဏိဗန္ဓနဋ္ဌာနံ ပတွာ ပရိစ္ဆိန္ဒနတ္ထံ ဧကာဝ လေခါ ဝဋ္ဋတီတိ. ဝလိတွာတိ ဥဘယကောဋိမုခံ ကတွာ မဇ္ဈေ ဝလိယော ဂါဟေတွာ နခစ္ဆေဒံ ယသ္မာ ကရောန္တိ, တသ္မာ ဝဋ္ဋတီတိ ယောဇနာတိ အာဂတာ. In its explanation too: 'Gem' means a large bubble. 'Pustule' means a fine bubble. 'Pipphali' means on a cloth-cutting knife. 'Awl' means on the piercing spike of the rings that support a bowl. 'To place' means to raise up. 'Anything at all' means also the remaining decorations. 'On the handle' means on the handle of the pipphali-knife. As it is said: 'On a pipphali-knife, it is not allowable to place a gem or a pustule or anything at all, but on the handle a demarcation line is allowable.' 'A mere demarcation line' means that having reached the place for tying the pin, a single line is allowable for the purpose of demarcation. It is stated: ''With a fold' means that because they make a nail-cutter by making the tips of both ends meet and putting folds in the middle, it is therefore allowable. This is the construction.' ဥတ္တရာရဏိယံ မဏ္ဍလန္တိ ဥတ္တရာရဏိယာ ပဝေသနတ္ထံ အာဝါဋမဏ္ဍလံ ဟောတိ. ဒန္တကဋ္ဌစ္ဆေဒနဝါသိယံ ဥဇုကမေဝ ဗန္ဓိတုန္တိ သမ္ဗန္ဓော. ဧတ္ထ စ ဥဇုကမေဝါတိ ဣမိနာ ဝင်္ကံ ကတွာ ဗန္ဓိတုံ န [Pg.48] ဝဋ္ဋတီတိ ဒဿေတိ, တေနေဝ အဉ္ဇနိယမ္ပိ တထာ ဒဿိတံ. ဥဘောသု ပဿေသု ဧကပဿေ ဝါတိ ဝစနသေသော, ဝါသိဒဏ္ဍဿ ဥဘောသု ပဿေသု ဒဏ္ဍကောဋီနံ အစလနတ္ထံ ဗန္ဓိတုန္တိ အတ္ထော. ကပ္ပိယလောဟေန စတုရဿံ ဝါ အဋ္ဌံသံ ဝါ ကာတုံ ဝဋ္ဋတီတိ ယောဇနာ. 'A circle on the upper fire-stick' means there is a circular hollow for inserting the upper fire-stick. On the adze for cutting tooth-sticks, it should be bound straight: this is the connection. And here, by 'straight,' it shows that it is not allowable to bind it crookedly; for that same reason, it is shown similarly for the collyrium applicator. 'On both sides or on one side' is the ellipsis. The meaning is that it is bound on both sides of the adze-handle to prevent the ends of the handle from moving. It is allowable to make it square or octagonal with allowable metal: this is the construction. ၁၃. အာမဏ္ဍသာရကေတိ အာမလကဖလာနိ ပိသိတွာ တေန ကက္ကေန ကတတေလဘာဇနေ. တတ္ထ ကိရ ပက္ခိတ္တံ တေလံ သီတံ ဟောတိ. တထာ ဟိ ဝုတ္တံ အာစရိယေန – 13. 'Āmaṇḍasāraka' means in an oil container made from the paste of pounded āmalaka fruits. It is said that oil put therein becomes cool. For so it has been said by the teacher: ‘‘ဥတ္တရာရဏိယံ ဝါပိ, ဓနုကေ ပေလ္လဒဏ္ဍကေ; မာလာကမ္မာဒိ ယံ ကိဉ္စိ, ဝဏ္ဏမဋ္ဌံ န ဝဋ္ဋတိ. "On an upper fire-stick, a bow, or a pressing-stick, any kind of decorative work such as garland-work is not allowable. ‘‘သဏ္ဍာသေ ဒန္တကဋ္ဌာနံ, တထာ ဆေဒနဝါသိယာ; ဒွီသု ပဿေသု လောဟေန, ဗန္ဓိတုံ ပန ဝဋ္ဋတိ. "On tongs, and likewise on an adze for cutting tooth-sticks, it is, however, allowable to bind it with metal on two sides. ‘‘တထာ ကတ္တရဒဏ္ဍေပိ, စိတ္တကမ္မံ န ဝဋ္ဋတိ; ဝဋ္ဋလေခါဝ ဝဋ္ဋန္တိ, ဧကာ ဝါ ဒွေပိ ဟေဋ္ဌတော. "Likewise on a scissor-handle, decorative work is not allowable; only circular lines are allowable, one or two below. ‘‘ဝိသာဏေ နာဠိယံ ဝါပိ, တထေဝါမဏ္ဍသာရကေ; တေလဘာဇနကေ သဗ္ဗံ, ဝဏ္ဏမဋ္ဌံ တု ဝဋ္ဋတီ’’တိ. "On a horn or a tube, and likewise on an āmaṇḍasāraka, on any oil container, all decoration is allowable." ဋီကာယမ္ပိ အရဏိသဟိတေ ဘန္တကိစ္စကရော ဒဏ္ဍော ဥတ္တရာရဏီ နာမ. ဝါပီတိ ပိ-သဒ္ဒေန အဓရာရဏိံ သင်္ဂဏှာတိ. ဥဒုက္ခလဒဏ္ဍဿေတံ အဓိဝစနံ. အဉ္ဆနကယန္တဓနု ဓနုကံ နာမ. မုသလမတ္ထကပီဠနဒဏ္ဍကော ပေလ္လဒဏ္ဍကော နာမ. သဏ္ဍာသေတိ အဂ္ဂိသဏ္ဍာသေ. ဒန္တကဋ္ဌာနံ ဆေဒနဝါသိယာ တထာ ယံ ကိဉ္စိ ဝဏ္ဏမဋ္ဌံ န ဝဋ္ဋတီတိ သမ္ဗန္ဓော. ဒွီသု ပဿေသူတိ ဝါသိယာ ဥဘောသု ပဿေသု. လောဟေနာတိ ကပ္ပိယလောဟေန. ဗန္ဓိတုံ ဝဋ္ဋတီတိ ဥဇုကမေဝ ဝါ စတုရဿံ ဝါ အဋ္ဌံသံ ဝါ ဗန္ဓိတုံ ဝဋ္ဋတိ. သဏ္ဍာသေတိ အဂ္ဂိသဏ္ဍာသေတိ နိဿန္ဒေဟေ ဝုတ္တံ. အဋ္ဌကထာယံ ပနေတ္ထ သူစိသဏ္ဍာသော ဒဿိတော[Pg.49]. ဟေဋ္ဌာတိ ဟေဋ္ဌာ အယောပဋ္ဋဝလယေ. ‘‘ဥပရိ အဟိစ္ဆတ္တကမကုဠမတ္တ’’န္တိ အဋ္ဌကထာယံ ဝုတ္တံ. ဝိသာဏေတိ တေလာသိဉ္စနကဂဝယမဟိံသာဒိသိင်္ဂေ. နာဠိယံ ဝါပီတိ ဝေဠုနာဠိကာဒိနာဠိယံ. အပိ-သဒ္ဒေန အလာဗုံ သင်္ဂဏှာတိ. အာမဏ္ဍသာရကေတိ အာမလကစုဏ္ဏမယတေလဃဋေ. တေလဘာဇနကေတိ ဝုတ္တပ္ပကာရေယေဝ တေလဘာဇနေ. သဗ္ဗံ ဝဏ္ဏမဋ္ဌံ ဝဋ္ဋတီတိ ပုမိတ္ထိရူပရဟိတံ မာလာကမ္မာဒိ သဗ္ဗံ ဝဏ္ဏမဋ္ဌံ ဝဋ္ဋတီတိ အာဂတံ. In the Subcommentary too: The stick that does the work of turning together with the fire-stick is called the 'upper fire-stick.' By the word 'or,' it includes the lower fire-stick. This is a synonym for a pestle. The bow of a machine for grinding collyrium is called a 'bow.' A stick for pressing the head of a pestle is called a 'pressing-stick.' 'On tongs' means on fire-tongs. The connection is: 'and likewise on an adze for cutting tooth-sticks, any decoration is not allowable.' 'On two sides' means on both sides of the adze. 'With metal' means with allowable metal. 'It is allowable to bind' means it is allowable to bind it straight, or square, or octagonal. 'On tongs means on fire-tongs' is said without doubt. In the Commentary, a needle-tong is shown here. 'Below' means on the iron ring below. It is said in the Commentary: 'Above, it should be just like the bud of a cobra's hood.' 'Horn' means the horn of a gayal, buffalo, etc., for pouring oil. 'Or in a tube' means in a tube such as one of bamboo. By the word 'or,' it includes a gourd. 'Āmaṇḍasāraka' means in an oil-pot made of powdered āmalaka fruit. 'Oil container' means in an oil container of the kind just mentioned. It is stated: 'All decoration is allowable' means that all decoration such as garland-work, excluding male and female figures, is allowable. ဘူမတ္ထရဏေတိ ကဋသာရာဒိမယေ ပရိကမ္မကတာယ ဘူမိယာ အတ္ထရိတဗ္ဗအတ္ထရဏေ. ပါနီယဃဋေတိ ဣမိနာ သဗ္ဗဘာဇနေ သင်္ဂဏှာတိ. သဗ္ဗံ…ပေ… ဝဋ္ဋတီတိ ယထာဝုတ္တေသု မဉ္စာဒီသု ဣတ္ထိပုရိသရူပမ္ပိ ဝဋ္ဋတိ. တေလဘာဇနေသုယေဝ ဣတ္ထိပုရိသရူပါနံ ပဋိက္ခိပိတတ္တာ တေလဘာဇနေန သဟ အဂဏေတွာ ဝိသုံ မဉ္စာဒီနံ ဂဟိတတ္တာ စာတိ ဝဒန္တိ. ကိဉ္စာပိ ဝဒန္တိ, ဧတေသံ ပန မဉ္စာဒီနံ ဟတ္ထေန အာမသိတဗ္ဗဘဏ္ဍတ္တာ ဣတ္ထိရူပမေတ္ထ န ဝဋ္ဋတီတိ ဂဟေတဗ္ဗံ. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. ပါရာဇိက ၈၅) ပန ‘‘တာလဝဏ္ဋဗီဇနိအာဒီသု ဝဏ္ဏမဋ္ဌကမ္မံ ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ကိဉ္စာပိ တာနိ ကုဉ္စိကာ ဝိယ ပရိဟရဏီယာနိ, အထ ခေါ ဥစ္စာဝစာနိ န ဓာရေတဗ္ဗာနီတိ ပဋိက္ခေပါဘာဝတော ဝုတ္တံ. ကေဝလဉှိ တာနိ ‘‘အနုဇာနာမိ ဘိက္ခဝေ ဝိဓူပနဉ္စ တာလဝဏ္ဋဉ္စာ’’တိအာဒိနာ ဝုတ္တာနိ. ဂဏ္ဌိပဒေ ပန ‘‘တေလဘာဇနေသု ဝဏ္ဏမဋ္ဌကမ္မံ ဝဋ္ဋတိ, သေနာသနပရိက္ခာရတ္တာ ဝုတ္တ’’န္တိ ဝုတ္တံ. အာစရိယဗုဒ္ဓဒတ္တတ္ထေရေနပိ ဝုတ္တမေဝ – 'Ground-covering' means on a covering to be spread on prepared ground, made of rush-mats and so on. By 'water-pot,' it includes all vessels. 'All... etc. ... is allowable' means that on the aforementioned beds, etc., even figures of women and men are allowable. They say this because figures of women and men are prohibited only on oil vessels, and because beds, etc., are taken separately, not counted together with oil vessels. Although they say this, it should be understood that since these items such as beds are things to be touched by hand, a figure of a woman is not allowable here. But in the Vajirabuddhiṭīkā it is said: 'Decorative work is allowable on palm-leaf fans, whisks, and so on.' Although these, like a key, are to be carried about, this is said because of the absence of a prohibition against them. They are simply mentioned in such passages as: 'I allow, bhikkhus, a whisk and a palm-leaf fan.' But in the Gaṇṭhipada it is said: 'Decorative work on oil vessels is allowable; it is said this is because they are requisites of the lodging.' It has also been stated by the Elder Ācariya Buddhādatta: ‘‘ပါနီယဿ ဥဠုင်္ကေပိ, ဒေါဏိယံ ရဇနဿပိ; ဃဋေ ဖလကပီဌေပိ, ဝလယာဓာရကာဒိကေ. "On a water ladle, on a trough for dye, on a pot, on a plank-seat, on a bowl-stand and so on, ‘‘တထာ ပတ္တပိဓာနေ စ, တာလဝဏ္ဋေ စ ဗီဇနေ; ပါဒပုဉ္ဆနိယံ ဝါပိ, သမ္မုဉ္ဇနိယမေဝ စ. "Likewise on a bowl-lid, on a palm-leaf fan and a whisk, or on a foot-wiper, and on a broom, ‘‘မဉ္စေ [Pg.50] ဘူမတ္ထရေ ပီဌေ, ဘိသိဗိမ္ဗောဟနေသု စ; မာလာကမ္မာဒိကံ စိတ္တံ, သဗ္ဗမေဝ စ ဝဋ္ဋတီ’’တိ. "On a bed, a ground-covering, a chair, on a mattress and a pillow, all decorative work such as garland-work is allowable." ၁၄. ဧဝံ သမဏပရိက္ခာရေသု ကပ္ပိယာကပ္ပိယံ ကထေတွာ ဣဒါနိ သေနာသနေ ကထေတုံ ‘‘သေနာသနေ ပနာ’’တျာဒိမာဟ. ဧတ္ထ ပန-သဒ္ဒေါ ဝိသေသဇောတကော. တေန သဗ္ဗရတနမယမ္ပိ ဝဏ္ဏမဋ္ဌကမ္မံ ဝဋ္ဋတိ, ကိမင်္ဂံ ပန အညဝဏ္ဏမဋ္ဌကမ္မန္တိ အတ္ထံ ဇောတေတိ. ယဒိ ဧဝံ ကိသ္မိဉ္စိ ပဋိသေဓေတဗ္ဗေ သန္တေပိ တထာ ဝတ္တဗ္ဗံ သိယာတိ အာဟ ‘‘သေနာသနေ ကိဉ္စိ ပဋိသေဓေတဗ္ဗံ နတ္ထီ’’တိ. ဝုတ္တမ္ပိ စေတံ အာစရိယဗုဒ္ဓဒတ္တတ္ထေရေန – 14. Having thus spoken about the allowable and the unallowable among the requisites of an ascetic, he now says, "But in a lodging…," etc., in order to speak about the lodging. Here the word "but" indicates a distinction. It thereby illuminates the meaning: "Decorative work made of all kinds of gems is allowable, so what to say of other decorative work?" If so, one might have to speak in that way even when there is something to be prohibited. To counter this, he says: "In a lodging, there is nothing to be prohibited." This too has been said by the Elder Ācariya Buddhādatta: ‘‘နာနာမဏိမယတ္ထမ္ဘ-ကဝါဋဒွါရဘိတ္တိကံ; သေနာသနမနုညာတံ, ကာ ကထာ ဝဏ္ဏမဋ္ဌကေ. "A dwelling with pillars, doors, and walls made of various gems is allowable; what to say of decorative work? ‘‘သောဝဏ္ဏိယံ ဒွါရကဝါဋဗဒ္ဓံ; သုဝဏ္ဏနာနာမဏိဘိတ္တိဘူမိံ; န ကိဉ္စိ ဧကမ္ပိ နိသေဓနီယံ; သေနာသနံ ဝဋ္ဋတိ သဗ္ဗမေဝါ’’တိ. "A golden door-panel is fastened; walls and floors are of gold and various gems; not even one thing is to be prohibited; the entire dwelling is allowable." သမန္တပါသာဒိကာယမ္ပိ ပဌမသံဃာဒိသေသဝဏ္ဏနာယံ (ပါရာ. အဋ္ဌ. ၂.၂၈၁) ‘‘သေနာသနပရိဘောဂေါ ပန သဗ္ဗကပ္ပိယော, တသ္မာ ဇာတရူပရဇတမယာ သဗ္ဗေပိ သေနာသနပရိက္ခာရာ အာမာသာ. ဘိက္ခူနံ ဓမ္မဝိနယဝဏ္ဏနဋ္ဌာနေ ရတနမဏ္ဍပေ ကရောန္တိ ဖလိကတ္ထမ္ဘေ ရတနဒါမပဋိမဏ္ဍိတေ. တတ္ထ သဗ္ဗုပကရဏာနိ ဘိက္ခူနံ ပဋိဇဂ္ဂိတုံ ဝဋ္ဋန္တီ’’တိ အာဂတံ. တဿာ ဝဏ္ဏနာယံ ပန ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၂၈၁) ‘‘သဗ္ဗကပ္ပိယောတိ ယထာဝုတ္တသုဝဏ္ဏာဒိမယာနံ သေနာသနပရိက္ခာရာနံ အာမသနဂေါပနာဒိဝသေန ပရိဘောဂေါ သဗ္ဗထာ ကပ္ပိယောတိ အဓိပ္ပာယော. တေနာဟ ‘တသ္မာ’တိအာဒိ. ‘ဘိက္ခူနံ ဓမ္မဝိနယဝဏ္ဏနဋ္ဌာနေ’တိ ဝုတ္တတ္တာ သံဃိကမေဝ [Pg.51] သုဝဏ္ဏမယံ သေနာသနံ သေနာသနပရိက္ခာရာ စ ဝဋ္ဋန္တိ, န ပုဂ္ဂလိကာနီတိ ဝေဒိတဗ္ဗ’’န္တိ ဝဏ္ဏိတံ. In the commentary on the first Saṅghādisesa in the Samantapāsādikā, it is stated: “The use of lodgings, however, is entirely allowable; therefore, all lodging accessories made of gold and silver are allowable to be touched. For the purpose of explaining the Dhamma and Vinaya to the bhikkhus, they construct a jeweled pavilion with crystal pillars adorned with jeweled garlands. There, all furnishings are allowable for the bhikkhus to maintain.” In the sub-commentary on this, the Vimativinodanī, it is explained: “‘Entirely allowable’ means that the use of lodging accessories made of gold and the like, through touching, protecting, and so on, is entirely allowable in every way; this is the intended meaning. Therefore, it is said, ‘Therefore,’ etc. Since it is stated ‘for the purpose of explaining the Dhamma and Vinaya to the bhikkhus,’ it should be understood that a golden lodging and its accessories, being communal property, are allowable, not personal belongings.” သေနာသနက္ခန္ဓကဝဏ္ဏနာယမ္ပိ သမန္တပါသာဒိကာယံ (စူဠဝ. အဋ္ဌ. ၃၂၀) ‘သဗ္ဗံ ပါသာဒပရိဘောဂန္တိ သုဝဏ္ဏရဇတာဒိဝိစိတြာနိ ကဝါဋာနိ မဉ္စပီဌာနိ တာလဝဏ္ဋာနိ သုဝဏ္ဏရဇတမယပါနီယဃဋပါနီယသရာဝါနိ ယံ ကိဉ္စိ စိတ္တကမ္မကတံ, သဗ္ဗံ ဝဋ္ဋတိ. ပါသာဒဿ ဒါသိဒါသံ ခေတ္တံ ဝတ္ထုံ ဂေါမဟိံသံ ဒေမာတိ ဝဒန္တိ, ပါဋေက္ကံ ဂဟဏကိစ္စံ နတ္ထိ, ပါသာဒေ ပဋိဂ္ဂဟိတေ ပဋိဂ္ဂဟိတမေဝ ဟောတိ. ဂေါနကာဒီနိ သံဃိကဝိဟာရေ ဝါ ပုဂ္ဂလိကဝိဟာရေ ဝါ မဉ္စပီဌေသု အတ္ထရိတွာ ပရိဘုဉ္ဇိတုံ န ဝဋ္ဋန္တိ, ဓမ္မာသနေ ပန ဂိဟိဝိကတနီဟာရေန လဗ္ဘန္တိ, တတြာပိ နိပဇ္ဇိတုံ န ဝဋ္ဋတီ’’တိ အာဂတံ. တဿာ ဝဏ္ဏနာယံ ပန ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. စူဠဝဂ္ဂ ၂.၃၂၀) ‘‘သုဝဏ္ဏရဇတာဒိဝိစိတြာနီတိ သံဃိကသေနာသနံ သန္ဓာယ ဝုတ္တံ, ပုဂ္ဂလိကံ ပန သုဝဏ္ဏာဒိဝိစိတြံ ဘိက္ခုဿ သမ္ပဋိစ္ဆိတုမေဝ န ဝဋ္ဋတိ ‘န တွေဝါဟံ ဘိက္ခဝေ ကေနစိ ပရိယာယေန ဇာတရူပရဇတံ သာဒိတဗ္ဗ’န္တိ (မဟာဝ. ၂၉၉) ဝုတ္တတ္တာ, တေနေဝေတ္ထ အဋ္ဌကထာယံ ‘သံဃိကဝိဟာရေ ဝါ ပုဂ္ဂလိကဝိဟာရေ ဝါ’တိ န ဝုတ္တံ, ဂေါနကာဒိအကပ္ပိယဘဏ္ဍဝိသယေဝ ဧဝံ ဝုတ္တံ, ဧကဘိက္ခုဿပိ တေသံ ဂဟဏေ ဒေါသာဘာဝါ’’တိ ဝဏ္ဏိတံ. In the commentary on the Senāsanakkhandhaka, the Samantapāsādikā (Cūḷavagga Aṭṭhakathā 320) states: “All furnishings of a residence—such as doors variegated with gold, silver, and so forth; beds; chairs; palm-leaf fans; drinking pots and drinking bowls made of gold and silver; and any crafted item—are allowable. If they say, ‘We give male and female slaves, fields, land, cattle, and buffaloes to the residence,’ there is no need for individual acceptance; when the residence is accepted, these are accepted as well. However, items like woollen rugs with long fleece and so forth are not to be used by spreading them on beds or chairs in either a Sangha dwelling or a personal dwelling. On the Dhamma seat, however, they may be obtained by way of being disposed of by a layperson, but even there, it is not allowable to lie down on them.” In its commentary, the Vimativinodanī (Vimativinodanī-ṭīkā, Cūḷavagga 2.320), it is explained: “The phrase ‘variegated with gold, silver, and so forth’ is said in reference to a Sangha lodging. But a personal item variegated with gold and so forth is not allowable for a bhikkhu even to accept, because it is said, ‘Bhikkhus, I do not in any way allow gold and silver to be accepted’ (Mahāvagga 299). For that very reason, in the commentary here, the phrase ‘in either a Sangha dwelling or a personal dwelling’ was not stated in this context; it was stated thus only concerning unallowable articles like woollen rugs, because there is no fault for even a single bhikkhu in accepting them.” တသ္မိံယေဝ ခန္ဓကေ အဋ္ဌကထာယံ (စူဠဝ. အဋ္ဌ. ၃၂၁) ‘‘သစေပိ ရာဇရာဇမဟာမတ္တာဒယော ဧကပ္ပဟာရေနေဝ မဉ္စသတံ ဝါ မဉ္စသဟဿံ ဝါ ဒေန္တိ, သဗ္ဗေ ကပ္ပိယမဉ္စာ သမ္ပဋိစ္ဆိတဗ္ဗာ, သမ္ပဋိစ္ဆိတွာ ဝုဍ္ဎပဋိပါဋိယာ သံဃိကပရိဘောဂေန ပရိဘုဉ္ဇထာတိ ဒါတဗ္ဗာ, ပုဂ္ဂလိကဝသေန န ဒါတဗ္ဗာ’’တိ အာဂတံ. တဿာ ဝဏ္ဏနာယံယေဝ ဝိမတိဝိနောဒနိယံ ‘‘ကပ္ပိယမဉ္စာ သမ္ပဋိစ္ဆိတဗ္ဗာတိ ဣမိနာ သုဝဏ္ဏာဒိဝိစိတ္တံ အကပ္ပိယမဉ္စံ ‘သံဃဿာ’တိ ဝုတ္တေပိ သမ္ပဋိစ္ဆိတုံ န ဝဋ္ဋတီတိ ဒဿေတိ, ‘ဝိဟာရဿ ဒေမာ’တိ ဝုတ္တေ သံဃဿေဝ [Pg.52] ဝဋ္ဋတိ, န ပုဂ္ဂလဿ ခေတ္တာဒိ ဝိယာတိ ဒဋ္ဌဗ္ဗ’’န္တိ ဝဏ္ဏိတံ, တသ္မာ ဘဂဝတော အာဏံ သမ္ပဋိစ္ဆန္တေဟိ လဇ္ဇိပေသလဗဟုဿုတသိက္ခာကာမဘူတေဟိ ဘိက္ခူဟိ သုဋ္ဌု မနသိကာတဗ္ဗမိဒံ ဌာနံ. In that same section, in the commentary (Cūḷavagga Aṭṭhakathā 321), it is stated: “Even if kings, royal ministers, or others offer a hundred or a thousand beds at once, all allowable beds should be accepted. Having accepted them, they should be given for the Sangha's use, to be used according to seniority; they should not be given for personal use.” In the explanation of that, the Vimativinodanī says: “By the phrase ‘allowable beds should be accepted,’ it is shown that even if an unallowable bed, ornamented with gold and the like, is offered ‘to the Sangha,’ it is not allowable to accept it. If someone says, ‘We give this to the monastery,’ it is allowable only for the Sangha, not for an individual, just as with fields and the like. This should be understood.” Therefore, this point should be carefully considered by bhikkhus who are conscientious, virtuous, learned, and desirous of training, as they accept the Blessed One’s instruction. နနု စ သေနာသနေ ဝိရုဒ္ဓသေနာသနံ နာမ ပဋိသေဓေတဗ္ဗံ အတ္ထိ, အထ ကသ္မာ ‘‘သေနာသနေ ကိဉ္စိ ပဋိသေဓေတဗ္ဗံ နတ္ထီ’’တိ ဝုတ္တန္တိ စောဒနံ သန္ဓာယာဟ ‘‘အညတြ ဝိရုဒ္ဓသေနာသနာ’’တိ. တဿတ္ထော – ဝိရုဒ္ဓသေနာသနာ ဝိရုဒ္ဓသေနာသနံ အညတြ ဌပေတွာ အညံ ဝဏ္ဏမဋ္ဌကမ္မာဒိကမ္မံ သန္ဓာယ သေနာသနေ ကိဉ္စိ ပဋိသေဓေတဗ္ဗံ နတ္ထီတိ ဝုတ္တံ, န တဒဘာဝေါတိ. ယဒိ ဧဝံ တံ ဝိရုဒ္ဓသေနာသနံ အာစရိယေန ဝတ္တဗ္ဗံ, ကတမံ ဝိရုဒ္ဓသေနာသနံ နာမာတိ ပုစ္ဆာယမာဟ ‘‘ဝိရုဒ္ဓ…ပေ… ဝုစ္စတီ’’တိ. တတ္ထ အညေသန္တိ သီမဿာမိကာနံ. ရာဇဝလ္လဘေဟီတိ လဇ္ဇိပေသလာနံ ဥပေါသထာဒိအန္တရာယကရာ အလဇ္ဇိနော ဘိန္နလဒ္ဓိကာ စ ဘိက္ခူ အဓိပ္ပေတာ တေဟိ သဟ ဥပေါသထာဒိကရဏာယောဂတော. တေန စ ‘‘သီမာယာ’’တိ ဝုတ္တံ. တေသံ လဇ္ဇိပရိသာတိ တေသံ သီမဿာမိကာနံ အနုဗလံ ဒါတုံ သမတ္ထာ လဇ္ဇိပရိသာ. ဘိက္ခူဟိ ကတန္တိ ယံ အလဇ္ဇီနံ သေနာသနဘေဒနာဒိကံ လဇ္ဇိဘိက္ခူဟိ ကတံ, တံ သဗ္ဗံ သုကတမေဝ အလဇ္ဇိနိဂ္ဂဟတ္ထာယ ပဝတ္တေတဗ္ဗတော. “But is there not something called an ‘opposing lodging’ that should be prohibited in regard to lodgings? So why was it said, ‘There is nothing to be prohibited in regard to lodgings’?” In reference to this objection, it is said, “except for an opposing lodging.” The meaning is this: it was said, “There is nothing to be prohibited in regard to lodgings,” with reference to other work such as painting, polishing, and so forth, setting aside an opposing lodging; it was not said because there is no such thing. If so, the teacher should state what that opposing lodging is. When asked, “What is called an opposing lodging?” he says, “Opposing... is called...” Here, “of others” means of the owners of the boundary. “By those beloved by the king” refers to shameless bhikkhus with deviant views who are favorites of the king and who cause obstruction to the Uposatha and other observances of the conscientious and virtuous, because it is improper to perform the Uposatha and other observances with them. And for that reason, it is said, “of the boundary.” “Their assembly of the modest” means the assembly of the modest who are capable of giving support to those owners of the boundary. “Done by the bhikkhus” means that whatever is done by the modest bhikkhus to the shameless ones, such as the breaking up of their lodgings, is all well done, because it should be carried out for the purpose of restraining the shameless. ဧတ္ထ စ သိယာ – ‘‘အညေသံ သီမာယာ’’တိ အဋ္ဌကထာယံ ဝုတ္တံ, သီမာ နာမ ဗဟုဝိဓာ, ကတရသီမံ သန္ဓာယာတိ? ဗဒ္ဓသီမံ သန္ဓာယာတိ ဒဋ္ဌဗ္ဗံ. ကထံ ဝိညာယတီတိ စေ? ‘‘မာ အမှာကံ ဥပေါသထပဝါရဏာနံ အန္တရာယမကတ္ထာ’’တိ အဋ္ဌကထာယမေဝ ဝုတ္တတ္တာ, သာရတ္ထဒီပနိယမ္ပိ (သာရတ္ထ.ဋီ. ၂.၈၅) ‘‘ဥပေါသထပဝါရဏာနံ အန္တရာယကရာ အလဇ္ဇိနော ရာဇကုလူပကာ ဝုစ္စန္တီ’’တိ ဝုတ္တတ္တာ, ဥပေါသထာဒိဝိနယကမ္မခေတ္တဘူတာယ ဧဝ သီမာယ ဣဓ အဓိပ္ပေတတ္တာ[Pg.53]. ယဒိ ဧဝံ ဂါမသီမသတ္တဗ္ဘန္တရသီမဥဒကုက္ခေပသီမာယောပိ တံခေတ္တဘူတာ ဧဝ, တသ္မာ တာပိ သန္ဓာယာတိ ဝတ္တဗ္ဗန္တိ? န ဝတ္တဗ္ဗံ တာသံ အဗဒ္ဓသီမတ္တာ, န တေ တာသံ သာမိကာ, ဗဒ္ဓသီမာယေဝ ဘိက္ခူနံ ကိရိယာယ သိဒ္ဓတ္တာ တာသံယေဝ တေ သာမိကာ. တေန ဝုတ္တံ ‘‘ယံ ပန သီမဿာမိကေဟိ ဘိက္ခူဟီ’’တိ. ယံ ပန ဝဒန္တိ ‘‘ဥပစာရသီမာပိ တံခေတ္တဘူတာ’’တိ, တံ န ဂဟေတဗ္ဗံ, တဿာ တဒက္ခေတ္တဘာဝံ ဥပရိ သီမာဝိနိစ္ဆယကထာဒီသု (ဝိ. သင်္ဂ. အဋ္ဌ. ၁၅၆ အာဒယော) ကထယိဿာမ. အပိစ ဂါမသီမာယ အညေသံ သေနာသနကရဏဿ ပဋိသေဓိတုမယုတ္တတ္တာ သတ္တဗ္ဘန္တရဥဒကုက္ခေပသီမာနဉ္စ သဗ္ဗဒါ အတိဋ္ဌနတော ဗဒ္ဓသီမာယေဝ အဓိပ္ပေတာတိ ဝိညာယတီတိ. Here, it might be asked: In the commentary it is said, ‘of others’ boundary.’ Boundaries are of many kinds; which boundary is intended? It should be understood as referring to a fixed boundary. If it is asked, ‘How is this known?’ (we reply) because it is stated in the commentary itself, ‘Do not cause obstruction to our Uposatha and Pavāraṇā,’ and also in the Sāratthadīpanī (Sāratthadīpanī-ṭīkā 2.85) it is stated, ‘shameless ones associated with royal families who are obstructors of Uposatha and Pavāraṇā are spoken of,’ and because only the boundary that serves as the field for Vinaya acts like the Uposatha is intended here. If that is so, then should it not be said that village boundaries, seven-abbhantara boundaries, and water-throwing boundaries are also intended, since they too serve as such fields? It should not be said so, because those are unfixed boundaries, and they (the bhikkhus) are not their owners. Because only a fixed boundary is established by an act of the bhikkhus, they are the owners of it alone. Therefore, it is said, ‘that which is by the bhikkhus who are the owners of the boundary.’ As for what some say, ‘even a vicinity boundary serves as such a field,’ that should not be accepted; we will discuss its unsuitability as such a field later in the sections on the determination of boundaries (Vinayasaṅgaha-aṭṭhakathā 156, etc.). Moreover, since it is improper to prohibit others from building lodgings within a village boundary, and since seven-abbhantara and water-throwing boundaries are not always permanent, it is understood that only a fixed boundary is intended here. ဆိန္ဒာပေယျ ဝါ ဘိန္ဒာပေယျ ဝါ, အနုပဝဇ္ဇောတိ ဣဒံ သဗ္ဗမတ္တိကာမယကုဋီ ဝိယ သဗ္ဗထာ အနုပယောဂါရဟံ သန္ဓာယ ဝုတ္တံ. ယံ ပန ပဉ္စဝဏ္ဏသုတ္တေဟိ ဝိနဒ္ဓဆတ္တာဒိကံ, တတ္ထ အကပ္ပိယဘာဂေါဝ ဆိန္ဒိတဗ္ဗော, န တဒဝသေသော, တဿ ကပ္ပိယတ္တာတိ ဆိန္ဒန္တော ဥပဝဇ္ဇောဝ ဟောတိ. တေနေဝ ဝုတ္တံ ‘‘ဃဋကမ္ပိ ဝါဠရူပမ္ပိ ဆိန္ဒိတွာ ဓာရေတဗ္ဗ’’န္တိအာဒိ. “He may have it cut or broken; he is blameless”—this is said with reference to something entirely unfit for use, like a hut made entirely of clay. But as for an item bound with five-colored threads, like a canopy and so on, only the unallowable portion should be cut off, not the remainder, because that is allowable. Therefore, one who cuts it (the allowable remainder) is blameworthy. For this reason, it is said: “Even a small pot or a figure of a wild animal should be cut off and may be kept,” and so on. ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus in the Vinayālaṅkāra, which is an explanation of the Vinayasaṅgaha, ပရိက္ခာရဝိနိစ္ဆယကထာလင်္ကာရော နာမ The Ornament of the Discourse on the Determination of Requisites, ဒုတိယော ပရိစ္ဆေဒေါ. The Second Chapter. ၃. ဘေသဇ္ဇာဒိကရဏဝိနိစ္ဆယကထာ 3. The Discourse on the Determination of Preparing Medicines and Other Items ၁၅. ဧဝံ ပရိက္ခာရဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ဘေသဇ္ဇကရဏပရိတ္တပဋိသန္ထာရာနံ ဝိနိစ္ဆယံ ကထေတုံ ‘‘ဘေသဇ္ဇာ’’တိအာဒိမာဟ. တတ္ထ ဘိသက္ကဿ ဣဒံ ကမ္မံ ဘေသဇ္ဇံ. ကိံ တံ? တိကိစ္ဆနံ[Pg.54]. ကရိယတေ ကရဏံ, ဘေသဇ္ဇဿ ကရဏံ ဘေသဇ္ဇကရဏံ, ဝေဇ္ဇကမ္မကရဏန္တိ ဝုတ္တံ ဟောတိ. ပရိသမန္တတော တာယတိ ရက္ခတီတိ ပရိတ္တံ, အာရက္ခာတိ အတ္ထော. ပဋိသန္ထရဏံ ပဋိသန္ထာရော, အတ္တနာ သဒ္ဓိံ အညေသံ သမ္ဗန္ဓကရဏန္တိ အတ္ထော. တတ္ထ ယော ဝိနိစ္ဆယော မာတိကာယံ ‘‘ဘေသဇ္ဇကရဏမ္ပိ စ ပရိတ္တံ, ပဋိသန္ထာရော’’တိ (ဝိ. သင်္ဂ. အဋ္ဌ. ဂန္ထာရမ္ဘကထာ) မယာ ဝုတ္တော, တသ္မိံ သမဘိနိဝိဋ္ဌေ ဘေသဇ္ဇကရဏဝိနိစ္ဆယေ. သဟဓမ္မော ဧတေသန္တိ သဟဓမ္မိကာ, တေသံ, ဧကဿ သတ္ထုနော သာသနေ သဟသိက္ခမာနဓမ္မာနန္တိ အတ္ထော. အထ ဝါ သဟဓမ္မေ နိယုတ္တာ သဟဓမ္မိကာ, တေသံ, သဟဓမ္မသင်္ခါတေ သိက္ခာပဒေ သိက္ခမာနဘာဝေန နိယုတ္တာနန္တိ အတ္ထော. ဝိဝဋ္ဋနိဿိတသီလာဒိယုတ္တဘာဝေန သမတ္တာ သမသီလသဒ္ဓါပညာနံ. ဧတေန ဒုဿီလာနံ ဘိန္နလဒ္ဓိကာနဉ္စ အကာတုမ္ပိ လဗ္ဘတီတိ ဒဿေတိ. 15. Having thus explained the determination of requisites, now, to explain the determination concerning the preparation of medicines, protection, and hospitable reception, he begins with the word “medicines.” Herein, for a physician, this work is medicine. What is that? Treatment. `Karaṇa` is the act of doing, thus `bhesajjakaraṇa` means the preparation of medicine—it means the work of a physician. `Paritta` means what protects and guards from all around—it signifies protection. `Paṭisanthāra` means a hospitable reception, that is, the act of making a connection with others. Herein, the determination stated in the matrix as “the preparation of medicine, and also protection and a hospitable reception,” is established in the determination of the preparation of medicine. “Those who share the Dhamma” (`sahadhammikā`) refers to those who train together in the same Teacher’s dispensation. Alternatively, `sahadhammikā` means those devoted to the same Dhamma—those engaged in training in the training rule designated as the common Dhamma. Being complete through possessing virtue, etc., that is dependent on what is contrary to the round of existence, it refers to those of equal virtue, faith, and wisdom. This shows that it is permissible not to do this for the immoral and for those of divergent views. ဉာတကပဝါရိတဋ္ဌာနတော ဝါတိ အတ္တနော ဝါ တေသံ ဝါ ဉာတကပဝါရိတဋ္ဌာနတော. န ကရိယိတ္ထာတိ အကတာ, အယုတ္တဝသေန အကတပုဗ္ဗာ ဝိညတ္တိ အကတဝိညတ္တိ. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. ပါရာဇိက ၁၈၆) ပန ‘‘အကတဝိညတ္တိယာတိ န ဝိညတ္တိယာ. သာ ဟိ အနနုညာတတ္တာ ကတာပိ အကတာ ဝိယာတိ အကတဝိညတ္တိ, ‘ဝဒေယျာထ ဘန္တေ ယေနတ္ထော’တိ ဧဝံ အကတဋ္ဌာနေ ဝိညတ္တိ အကတဝိညတ္တီတိ လိခိတ’’န္တိ ဝုတ္တံ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၁၈၅) ‘‘ဂိလာနဿ အတ္ထာယ အပ္ပဝါရိတဋ္ဌာနတော ဝိညတ္တိယာ အနုညာတတ္တာ ကတာပိ အကတာ ဝိယာတိ အကတဝိညတ္တိ, ‘ဝဒ ဘန္တေ ပစ္စယေနာ’တိ ဧဝံ အကတပဝါရဏဋ္ဌာနေ စ ဝိညတ္တိ အကတဝိညတ္တီ’’တိ. “Or from a place of invitation by relatives” (`Ñātakapavāritaṭṭhānato vā`) means from a place where one has been invited by one’s own or their relatives. “Not done” (`Na kariyitthā`) means `akatā`; a request (`viññatti`) not previously made because it is improper is an `akataviññatti`. The Vajirabuddhiṭīkā states: “By `akataviññatti` is meant not by a request. For since it is unallowed, even if it is made it is as if not made—thus it is called `akataviññatti`. The phrase ‘Speak, venerable sirs, about what is needed’ is written as a request in a place where it should not be made, hence `akataviññatti`.” The Sāratthadīpanī states: “Since a request from an uninvited place is allowed for the sake of the sick, a request made otherwise, even if made, is as if not made—thus it is an `akataviññatti`. And a request in a place where no invitation has been made, such as, ‘Speak, venerable sir, about the requisite,’ is an `akataviññatti`.” ၁၆. ပဋိယာဒိယတီတိ သမ္ပာဒေတိ. အကာတုံ န ဝဋ္ဋတီတိ ဧတ္ထ ဒုက္ကဋန္တိ ဝဒန္တိ, အယုတ္တတာဝသေန ပနေတ္ထ အကရဏပ္ပဋိက္ခေပေါ ဝုတ္တော, န အာပတ္တိဝသေနာတိ ဂဟေတဗ္ဗံ. သဗ္ဗံ [Pg.55] ပရိကမ္မံ အနာမသန္တေနာတိ မာတုဂါမသရီရာဒီနံ အနာမာသတ္တာ ဝုတ္တံ. ယာဝ ဉာတကာ န ပဿန္တီတိ ယာဝ တဿ ဉာတကာ န ပဿန္တိ. ‘‘တိတ္ထိယဘူတာနံ မာတာပိတူနံ သဟတ္ထာ ဒါတုံ န ဝဋ္ဋတီ’’တိ ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. ပါရာဇိက ၁၈၆) ဝုတ္တံ. 16. “`Paṭiyādiyati`” means to prepare. Regarding “It is not proper not to do it” (`Akātuṃ na vaṭṭati`), here they say it is a `dukkaṭa` offense. But it should be understood that here the prohibition against not doing it is stated on account of impropriety, not on account of an offense. “All the preliminary work without touching” (`Sabbaṃ parikammaṃ anāmasantena`) is said because one does not touch the bodies of women, etc. “Until the relatives see” (`Yāva ñātakā na passanti`) means until his relatives see. The Vajirabuddhiṭīkā states: “It is not permissible to give with one's own hand to parents who have become adherents of other sects.” ၁၇. ပိတု ဘဂိနီ ပိတုစ္ဆာ. မာတု ဘာတာ မာတုလော. နပ္ပဟောန္တီတိ ကာတုံ န သက္ကောန္တီတိ ဋီကာသု ဝုတ္တံ. ‘‘တေသံယေဝ သန္တကံ ဘေသဇ္ဇံ ဂဟေတွာ ကေဝလံ ယောဇေတွာ ဒါတဗ္ဗ’’န္တိ ဝတွာ ‘‘သစေ ပန နပ္ပဟောန္တိ ယာစန္တိ စ, ဒေထ နော ဘန္တေ, တုမှာကံ ပဋိဒဿာမာ’’တိ ဝုတ္တတ္တာ ပန တေသံ ဘေသဇ္ဇဿ အပ္ပဟောနကတ္တာ ဘေသဇ္ဇမေဝ ယာစန္တီတိ အဋ္ဌကထာဓိပ္ပာယော ဒိဿတိ, ဝီမံသိတဗ္ဗော. န ယာစန္တီတိ လဇ္ဇာယ န ယာစန္တိ, ဂါရဝေန ဝါ. ‘‘အာဘောဂံ ကတွာ’’တိ ဝုတ္တတ္တာ အညထာ ဒေန္တဿ အာပတ္တိယေဝ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၁၈) ပန ‘‘အာဘောဂံ ကတွာတိ ဣဒံ ကတ္တဗ္ဗကရဏဒဿနဝသေန ဝုတ္တံ, အာဘောဂံ ပန အကတွာပိ ဒါတုံ ဝဋ္ဋတီတိ တီသု ဂဏ္ဌိပဒေသု လိခိတ’’န္တိ ဝုတ္တံ. ပေါရာဏဋီကာယမ္ပိ တဒေဝ ဂဟေတွာ လိခိတံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၁၈၅) ပန တံ ဝစနံ ပဋိက္ခိတ္တံ. ဝုတ္တဉှိ တတ္ထ ကေစိ ပန ‘‘အာဘောဂံ အကတွာပိ ဒါတုံ ဝဋ္ဋတီတိ ဝဒန္တိ, တံ န ယုတ္တံ ဘေသဇ္ဇကရဏဿ, ပါဠိယံ ‘အနာပတ္တိ ဘိက္ခု ပါရာဇိကဿ, အာပတ္တိ ဒုက္ကဋဿာ’တိ ဧဝံ အန္တရာပတ္တိဒဿနဝသေန သာမညတော ပဋိက္ခိတ္တတ္တာ, အဋ္ဌကထာယံ အဝုတ္တပ္ပကာရေန ကရောန္တဿ သုတ္တေနေဝ အာပတ္တိသိဒ္ဓါတိ ဒဋ္ဌဗ္ဗာ. တေနေဝ အဋ္ဌကထာယမ္ပိ ‘တေသညေဝ သန္တက’န္တိအာဒိ ဝုတ္တ’’န္တိ. 17. A father's sister is the paternal aunt. A mother's brother is the maternal uncle. “They are unable” (`Nappahonti`) means they are incapable of doing so, as stated in the subcommentaries. Having stated, “Taking the medicine belonging to them alone, it should be given after merely mixing it,” and that “if they are unable and request, saying, ‘Give it to us, venerable sir, we will repay you,’” then, due to their inability regarding the medicine, it appears that they are requesting the medicine itself—this seems to be the commentary's intention, which should be investigated. “They do not request” (`Na yācanti`) means they do not ask out of shame or out of respect. Since it is stated, “Having made a reflection,” giving it otherwise incurs an offense. However, in the Sāratthadīpanī, it is stated: “‘Having made a reflection’—this is said by way of showing what ought to be done. But it is permissible to give even without making a reflection—this is written in three Gaṇṭhipadas.” The Old Subcommentary also records the same. But in the Vimativinodanī, that statement is rejected. For it is said there: “Some say that it is permissible to give even without making a reflection, but this is not proper for the preparation of medicine. For in the Pāḷi it is generally rejected by way of showing an intermediate offense thus: ‘There is no `pārājika` offense for the bhikkhu, but there is an offense of `dukkaṭa`.’ It should be seen that for one who acts in a way not stated in the commentary, an offense is established by the Sutta itself. Therefore, even in the commentary, it is said, ‘belonging to them alone,’ etc.” ဧတေ ဒသ ဉာတကေ ဌပေတွာတိ တေသံ ပုတ္တနတ္တာဒယောပိ တပ္ပဋိဗဒ္ဓတ္တာ ဉာတကာ ဧဝါတိ တေပိ ဧတ္ထေဝ သင်္ဂဟိတာ. တေန အညေသန္တိ ဣမိနာ အညာတကာနံ ဂဟဏံ ဝေဒိတဗ္ဗံ[Pg.56]. တေနေဝါဟ ‘‘ဧတေသံ ပုတ္တပရမ္ပရာယာ’’တိအာဒိ. ကုလပရိဝဋ္ဋာတိ ကုလာနံ ပဋိပါဋိ, ကုလပရမ္ပရာတိ ဝုတ္တံ ဟောတိ. ဘေသဇ္ဇံ ကရောန္တဿာတိ ယထာဝုတ္တဝိဓိနာ ကရောန္တဿ, ‘‘တာဝကာလိကံ ဒဿာမီ’’တိ အာဘောဂံ အကတွာ ဒေန္တဿပိ ပန အန္တရာပတ္တိဒုက္ကဋံ ဝိနာ မိစ္ဆာဇီဝနံ ဝါ ကုလဒူသနံ ဝါ န ဟောတိယေဝ. တေနာဟ ‘‘ဝေဇ္ဇကမ္မံ ဝါ ကုလဒူသကာပတ္တိ ဝါ န ဟောတီ’’တိ. ဉာတကာနဉှိ သန္တကံ ယာစိတွာပိ ဂဟေတုံ ဝဋ္ဋတိ, တသ္မာ တတ္ထ ကုလဒူသနာဒိ န သိယာ. သာရတ္ထဒီပနိယမ္ပိ (သာရတ္ထ. ဋီ. ၂.၁၈၅) ‘‘မယှံ ဒဿန္တိ ကရိဿန္တီတိ ပစ္စာသာယ ကရောန္တဿပိ ယာစိတွာ ဂဟေတဗ္ဗဋ္ဌာနတာယ ဉာတကေသု ဝေဇ္ဇကမ္မံ ဝါ ကုလဒူသကာပတ္တိ ဝါ န ဟောတီတိ ဝဒန္တီ’’တိ ဝုတ္တံ. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. ပါရာဇိက ၁၈၆) ပန ‘‘ဝေဇ္ဇကမ္မံ ဝါ ကုလဒူသကာပတ္တိ ဝါ န ဟောတီတိ ဝစနတော ယာဝ သတ္တမော ကုလပရိဝဋ္ဋော, တာဝ ဘေသဇ္ဇံ ကာတုံ ဝဋ္ဋတီတိ ဝဒန္တီ’’တိ ဧတ္တကမေဝ ဝုတ္တံ. သဗ္ဗပဒေသု ဝိနိစ္ဆယော ဝေဒိတဗ္ဗောတိ ‘‘စူဠမာတုယာ’’တိအာဒီသု သဗ္ဗပဒေသု စူဠမာတုယာ သာမိကောတိအာဒိနာ ယောဇေတွာ ဟေဋ္ဌာ ဝုတ္တနယေနေဝ ဝိနိစ္ဆယော ဝေဒိတဗ္ဗော. Regarding “Setting aside these ten relatives”: their sons, grandsons, and so forth are also relatives because they are connected to them; therefore they too are included here. Thus, by “others” (`aññesaṃ`), non-relatives should be understood. For this reason, it is said: “of their line of descendants,” etc. “Family succession” (`kulaparivaṭṭa`) means the sequence of families, that is, the lineage of families. For one preparing medicine according to the prescribed method, even if one gives without the reflection, “I will give it temporarily,” there is no wrong livelihood or defiling of families, apart from the intermediate offense of `dukkaṭa`. Therefore, it is said: “There is no offense of practicing medicine or of defiling families.” For it is permissible to take what belongs to relatives even after asking for it; hence, in such cases, there is no defiling of families or the like. In the Sāratthadīpanī it is stated: “They say that even for one who prepares medicine with the expectation, ‘They will give to me,’ since among relatives it is a situation where one may take after asking, there is no offense of practicing medicine or of defiling families.” However, in the Vajirabuddhiṭīkā it is said only this much: “They say that from the statement ‘There is no offense of practicing medicine or of defiling families,’ it is permissible to prepare medicine up to the seventh family generation.” The determination should be understood in all cases: in all cases such as “of the younger mother,” etc., the determination should be made by connecting it with “the husband of the younger mother,” etc., in the manner explained below. ဥပဇ္ဈာယဿ အာဟရာမာတိ ဣဒံ ဥပဇ္ဈာယေန မမ ဉာတကာနံ ဘေသဇ္ဇံ အာဟရထာတိ အာဏတ္တေဟိ ကတ္တဗ္ဗဝိဓိဒဿနတ္ထံ ဝုတ္တံ. ဣမိနာ စ သာမဏေရာဒီနံ အပစ္စာသာယပိ ပရဇနဿ ဘေသဇ္ဇကရဏံ န ဝဋ္ဋတီတိ ဒဿေတိ. ဝုတ္တနယေနေဝ ပရိယေသိတွာတိ ဣမိနာ ‘‘ဘိက္ခာစာရဝတ္တေန ဝါ’’တိအာဒိနာ, ‘‘ဉာတိသာမဏေရေဟိ ဝါ’’တိအာဒိနာ စ ဝုတ္တမတ္ထံ အတိဒိသတိ. အပစ္စာသီသန္တေနာတိ (ဝိ. ဝိ. ဋီ. ၁.၁၈၅) အာဂန္တုကစောရာဒီနံ ကရောန္တေနပိ မနုဿာ နာမ ဥပကာရကာ ဟောန္တီတိ အတ္တနော တေဟိ လာဘံ အပတ္ထယန္တေန, ပစ္စာသာယ ကရောန္တဿ [Pg.57] ပန ဝေဇ္ဇကမ္မကုလဒူသနာဒိနာ ဒေါသော ဟောတီတိ အဓိပ္ပာယော. ဧဝဉှိ ဥပကာရေ ကတေ သာသနဿ ဂုဏံ ဉတွာ ပသီဒန္တိ, သံဃဿ ဝါ ဥပကာရကာ ဟောန္တီတိ ကရဏေ ပန ဒေါသော နတ္ထိ. ကေစိ ပန ‘‘အပစ္စာသီသန္တေန အာဂန္တုကာဒီနံ ပဋိက္ခိတ္တပုဂ္ဂလာနမ္ပိ ဒါတုံ ဝဋ္ဋတီ’’တိ ဝဒန္တိ, တံ န ယုတ္တံ ကတ္တဗ္ဗာကတ္တဗ္ဗဋ္ဌာနဝိဘာဂဿ နိရတ္ထကတ္တပ္ပသင်္ဂတော အပစ္စာသီသန္တေန ‘‘သဗ္ဗေသမ္ပိ ဒါတုံ ကာတုဉ္စ ဝဋ္ဋတီ’’တိ ဧတ္တကမတ္တဿေဝ ဝတ္တဗ္ဗတော. အပစ္စာသီသနဉ္စ မိစ္ဆာဇီဝကုလဒူသနာဒိဒေါသနိသေဓနတ္ထမေဝ ဝုတ္တံ န ဘေသဇ္ဇကရဏသင်္ခါတာယ ဣမိဿာ အန္တရာပတ္တိယာ မုစ္စနတ္ထံ အာဂန္တုကစောရာဒီနံ အနုညာတာနံ ဒါနေနေဝ တာယ အာပတ္တိယာ မုစ္စနတောတိ ဂဟေတဗ္ဗံ. “I bring for the preceptor”—this is said to show the procedure to be followed by those commanded by the preceptor, “Bring medicine for my relatives.” By this, it is also shown that it is not permissible for novices and the like to prepare medicine for other people, even without expectation. “Having sought it in the way that was stated”—by this he extends the meaning stated with “by the practice of the alms-round,” etc., and with “by relative-novices,” etc. “By one without expectation”—this means by one who does it for newcomers, thieves, etc., without desiring personal gain from them. The intention is that for one who acts with expectation, however, there is a fault through medical practice, defiling families, etc. For when a favor is done in this way, people become confident, having known the quality of the Dispensation, or they become helpers of the Sangha; in doing it thus there is no fault. Some, however, say, “It is permissible for one without expectation to give to newcomers and others, and even to prohibited persons.” This is not right, for it would lead to the meaninglessness of the distinction between what should and should not be done, since it would only need to be said that 'for one without expectation, it is permissible to give and to make for everyone'. And “without expectation” is stated only to prohibit faults such as wrong livelihood and defiling families, not for the purpose of being released from this intermediate offense called the preparation of medicine. It should be understood that one is released from that offense only by giving to those who are permitted, such as newcomers, thieves, etc. ၁၈. တေနေဝ အပစ္စာသီသန္တေနပိ အကာတဗ္ဗဋ္ဌာနံ ဒဿေတုံ ‘‘သဒ္ဓံ ကုလ’’န္တိအာဒိ ဝုတ္တံ. ‘‘ဘေသဇ္ဇံ အာစိက္ခထာ’’တိ ဝုတ္တေပိ ‘‘အညမညံ ပန ကထာ ကာတဗ္ဗာ’’တိ ဣဒံ ပရိယာယတ္တာ ဝဋ္ဋတိ. ဧဝံ ဟေဋ္ဌာ ဝုတ္တနယေန ဣဒဉ္စိဒဉ္စ ဂဟေတွာ ကရောန္တီတိ ဣမိနာ ပရိယာယေန ကထေန္တဿပိ နေဝတ္ထိ ဒေါသောတိ အာစရိယာ. ပုစ္ဆန္တီတိ ဣမိနာ ဒိဋ္ဌဒိဋ္ဌရောဂီနံ ပရိယာယေနပိ ဝတွာ ဝိစရဏံ အယုတ္တန္တိ ဒဿေတိ. ပုစ္ဆိတဿပိ ပန ပစ္စာသီသန္တဿ ပရိယာယကထာပိ န ဝဋ္ဋတီတိ ဝဒန္တိ. သမုလ္လပေသီတိ အပစ္စာသီသန္တော ဧဝ အညမညံ ကထံ သမုဋ္ဌာပေသိ. အာစရိယဘာဂေါတိ ဝိနယာစာရံ အကောပေတွာ ဘေသဇ္ဇာစိက္ခဏေန ဝေဇ္ဇာစရိယဘာဂေါ အယန္တိ အတ္ထောတိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၁၈၅) ဝုတ္တံ. 18. For that very reason, in order to show a place where it should not be done even by one without expectation, it is said, “a faithful family,” etc. Even when told, “Point out the medicine,” this reply, “But a conversation should be had with each other,” is proper because it is an indirect approach. Thus, the teachers say, there is no fault for one who speaks in this indirect way, taking up this and that according to the method stated below. By “asking,” he shows that it is improper to wander about speaking, even indirectly, of the various sick people one has seen. However, they say that even for one who is asked but has expectations, such indirect talk is not appropriate. “He conversed” (`Samullapesi`): being without expectation, he initiated a conversation with another. “The teacher’s role” (`Ācariyabhāgo`): in the Vimativinodanī it is said that the meaning is: without violating the conduct of the Vinaya, this is the role of a physician-teacher fulfilled by pointing out the medicine. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၁၈၅) ပန ‘‘ဝိနယလက္ခဏံ အဇာနန္တဿ အနာစရိယဿ တဒနုရူပဝေါဟာရာသမ္ဘဝတော ဤဒိသဿ လာဘဿ ဥပ္ပတ္တိ နာမ နတ္ထီတိ ‘အာစရိယဘာဂေါ နာမ အယ’န္တိ ဝုတ္တံ. ဝိနယေ [Pg.58] ပကတညုနာ အာစရိယေန လဘိတဗ္ဗဘာဂေါ အယန္တိ ဝုတ္တံ ဟောတီ’’တိ ဝုတ္တံ. ‘‘ပုပ္ဖပူဇနတ္ထာယ ဒိန္နေပိ အကပ္ပိယဝေါဟာရေန ဝိဓာနဿ အယုတ္တတ္တာ ‘ကပ္ပိယဝသေနာ’တိ ဝုတ္တံ, ‘ပုပ္ဖံ အာဟရထာ’တိအာဒိနာ ကပ္ပိယဝေါဟာရဝသေနာတိ အတ္ထော’’တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၁၈၅) ဝုတ္တံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၁၈၅) ပန ‘‘ပုပ္ဖပူဇနတ္ထာယပိ သမ္ပဋိစ္ဆိယမာနံ ရူပိယံ အတ္တနော သန္တကတ္တဘဇနေန နိဿဂ္ဂိယမေဝါတိ အာဟ ‘ကပ္ပိယဝသေန ဂါဟာပေတွာ’တိ. ‘အမှာကံ ရူပိယံ န ဝဋ္ဋတိ, ပုပ္ဖပူဇနတ္ထံ ပုပ္ဖံ ဝဋ္ဋတီ’တိအာဒိနာ ပဋိက္ခိပိတွာ ကပ္ပိယေန ကမ္မေန ဂါဟာပေတွာတိ အတ္ထော’’တိ ဝုတ္တံ. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. ပါရာဇိက ၁၈၆) ပန ‘‘ကပ္ပိယဝသေနာတိ အမှာကံ ပုပ္ဖံ အာနေထာတိအာဒိနာ. ‘ပူဇံ အကာသီ’တိ ဝုတ္တတ္တာ သယံ ဂဟေတုံ န ဝဋ္ဋတီတိ ဝဒန္တီ’’တိ ဧတ္တကမေဝ ဝုတ္တံ. အယမေတ္ထ ဘေသဇ္ဇကရဏဝိနိစ္ဆယကထာလင်္ကာရော. In the Sāratthadīpanī it is said: 'For one who does not know the characteristics of the Vinaya and is without a teacher, the arising of such a gain is indeed impossible because conduct in accordance with it is impossible. Hence it is said, “This is called the teacher’s share.” This means it is said that this is the share to be obtained by a teacher who is an expert in the Vinaya.' In the Sāratthadīpanī it is also said: 'Even when it is given for the purpose of a flower offering, because an arrangement by means of an unallowable transaction is unsuitable, it is said, “by means of what is allowable.” The meaning is: by means of an allowable transaction, such as, “Bring flowers.”' In the Vimativinodanī it is said: 'Even money being accepted for the purpose of a flower offering, since it becomes one's own possession, is to be forfeited. Thus he said, “having had it accepted by means of what is allowable.” The meaning is: having refused it by saying, “Money is not allowable for us; for a flower offering, flowers are allowable,” etc., one has it accepted by means of an allowable procedure.' In the Vajirabuddhiṭīkā it is said: '“By means of what is allowable” means by saying, “Bring us flowers,” etc. Because it is said, “He made the offering,” they say it is not allowable to take it oneself. Only this much is said.' This here is the embellishment on the discussion of the decision concerning the preparation of medicines. ၁၉. ဧဝံ ဘေသဇ္ဇကရဏဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ပရိတ္တကရဏဝိနိစ္ဆယံ ကထေတုမာဟ ‘‘ပရိတ္တေ ပနာ’’တိအာဒိ. တတ္ထ ယဒိ ‘‘ပရိတ္တံ ကရောထာ’’တိ ဝုတ္တေ ကရောန္တိ, ဘေသဇ္ဇကရဏံ ဝိယ ဂိဟိကမ္မံ ဝိယ စ ဟောတီတိ ‘‘န ကာတဗ္ဗ’’န္တိ ဝုတ္တံ. ‘‘ပရိတ္တံ ဘဏထာ’’တိ ဝုတ္တေ ပန ဓမ္မဇ္ဈေသနတ္တာ အနဇ္ဈိဋ္ဌေနပိ ဘဏိတဗ္ဗော ဓမ္မော, ပဂေဝ အဇ္ဈိဋ္ဌေနာတိ ‘‘ကာတဗ္ဗ’’န္တိ ဝုတ္တံ, စာလေတွာ သုတ္တံ ပရိမဇ္ဇိတွာတိ ပရိတ္တံ ကရောန္တေန ကာတဗ္ဗဝိဓိံ ဒဿေတိ. စာလေတွာ သုတ္တံ ပရိမဇ္ဇိတွာတိ ဣဒံ ဝါ ‘‘ပရိတ္တာဏံ ဧတ္ထ ပဝေသေမီ’’တိ စိတ္တေန ဧဝံ ကတေ ပရိတ္တာဏာ ဧတ္ထ ပဝေသိတာ နာမ ဟောတီတိ ဝုတ္တံ. ဝိဟာရတော…ပေ… ဒုက္ကဋန္တိ ဣဒံ အညာတကေ ဂဟဋ္ဌေ သန္ဓာယ ဝုတ္တန္တိ ဝဒန္တိ. ပါဒေသု ဥဒကံ အာကိရိတွာတိ ဣဒံ တသ္မိံ ဒေသေ စာရိတ္တဝသေန ဝုတ္တံ. တတ္ထ ဟိ ပါဠိယာ နိသိန္နာနံ ဘိက္ခူနံ ပါဒေသု ရောဂဝူပသမနာဒိအတ္ထာယ ဥဒကံ သိဉ္စိတွာ ပရိတ္တံ ကာတုံ သုတ္တဉ္စ ဌပေတွာ ‘‘ပရိတ္တံ ဘဏထာ’’တိ ဝတွာ ဂစ္ဆန္တိ. ဧဝဉှိ ကရိယမာနေ ယဒိ ပါဒေ [Pg.59] အပနေန္တိ, မနုဿာ တံ ‘‘အဝမင်္ဂလ’’န္တိ မညန္တိ ‘‘ရောဂေါ န ဝူပသမေဿတီ’’တိ. တေနာဟ ‘‘န ပါဒါ အပနေတဗ္ဗာ’’တိ. 19. Having thus explained the decision on the preparation of medicines, he now speaks in order to explain the decision on the making of a protective chant, beginning with 'But in the case of a protective chant…' Therein, if, when told, 'Make a protective chant,' they do so, it becomes like preparing medicine and like a layperson's work; thus it is said, 'It should not be done.' But when told, 'Recite a protective chant,' since this is a request for the Dhamma, the Dhamma should be recited even when one is not requested—how much more so when one is requested. Thus it is said, 'It should be done.' He shows the procedure to be done by one making a protective chant: 'having shaken the thread and smoothed it out.' Or, it is said that this phrase 'having shaken the thread and smoothed it out' means that when one does so with the thought, 'I will cause the protective power to enter here,' the protective power is said to have been made to enter here. The passage 'From the monastery… an offense of wrong doing'—they say this is said with reference to unrelated householders. 'Having sprinkled water on the feet'—this is said in accordance with the custom in that country. For there, for the purpose of pacifying illness and so on, they sprinkle water on the feet of the bhikkhus seated in a row, and having placed the thread for making the protective chant, they say, 'Recite the protective chant,' and depart. For when this is being done, if they withdraw their feet, people consider it inauspicious, thinking, 'The illness will not be pacified.' Therefore he said, 'The feet should not be withdrawn.' မတသရီရဒဿနေ ဝိယ ကေဝလေ သုသာနဒဿနေပိ ဣဒံ ဇာတာနံ သတ္တာနံ ဝယဂမနဋ္ဌာနန္တိ မရဏသညာ ဥပ္ပဇ္ဇတီတိ အာဟ ‘‘သီဝထိကဒဿနေ…ပေ… မရဏဿတိံ ပဋိလဘိဿာမာတိ ဂန္တုံ ဝဋ္ဋတီ’’တိ. လေသကပ္ပံ အကတွာ သမုပ္ပန္နသုဒ္ဓစိတ္တေန ‘‘ပရိဝါရတ္ထာယ အာဂစ္ဆန္တူ’’တိ ဝုတ္တေပိ ဂန္တုံ ဝဋ္ဋတီတိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၁၈၅) ဝုတ္တံ. ဧတေန အသုဘဒဿနန္တိ ဝစနမတ္တေန လေသကပ္ပံ ကတွာ ဧဝံ ဂတေ မတဿ ဉာတကာ ပသီဒိဿန္တိ, ဒါနံ ဒဿန္တိ, မယံ လာဘံ လဘိဿာမ, ဥပဋ္ဌာကံ လဘိဿာမာတိ အသုဒ္ဓစိတ္တေန ဂန္တုံ န ဝဋ္ဋတီတိ ဒဿေတိ. ကမ္မဋ္ဌာနသီသေန ပန ‘‘မရဏဿတိံ လဘိဿာမာ’’တိအာဒိနာ သုဒ္ဓစိတ္တေန ပက္ကောသိတေပိ အပက္ကောသိတေပိ ဂန္တုံ ဝဋ္ဋတီတိ ဒီပေတိ. တာလပဏ္ဏဿ ပရိတ္တလေခနဋ္ဌာနတ္တာ ပရိတ္တသုတ္တဿ ပရိတ္တကရဏသညာဏတ္တာ တာနိ ဒိသွာ အမနုဿာ ပရိတ္တသညာယ အပက္ကမန္တီတိ အာဟ ‘‘တာလပဏ္ဏံ ပန ပရိတ္တသုတ္တံ ဝါ ဟတ္ထေ ဝါ ပါဒေ ဝါ ဗန္ဓိတဗ္ဗ’’န္တိ. Just as in seeing a dead body, so too in merely seeing a charnel ground, the perception of death arises with the thought, 'This is the place of passing away for beings who have been born.' Thus he said: 'On seeing a charnel ground… it is allowable to go thinking, “I will obtain mindfulness of death.”' In the Vimativinodanī it is said that even when told, 'Come for the sake of the retinue,' it is allowable to go without making a pretext, with a pure mind that has arisen. By this he shows that it is not allowable to go with an impure mind—merely on hearing the words 'seeing the unlovely,' having made a pretext and thinking, 'If I go thus, the relatives of the deceased will be pleased, they will give a gift, we will get a gain, we will get an attendant.' But he clarifies that it is allowable to go with a pure mind, with the meditation subject as the main point, thinking, 'We will obtain mindfulness of death,' etc., whether one is invited or not. Because a palm-leaf is a place for writing a protective text, and because a protective thread is a sign of the making of a protective chant, on seeing these, non-human beings depart because of the sign of protection. Thus he said: 'But a palm-leaf or a protective thread should be tied to the hand or the foot.' ဧတ္ထ စ အာဒိတော ပဋ္ဌာယ ယာဝ ‘‘အာဋာနာဋိယပရိတ္တံ (ဒီ. နိ. ၃.၂၇၅ အာဒယော) ဝါ ဘဏိတဗ္ဗ’’န္တိ ဧတ္တကောယေဝ ဝိနယဋ္ဌကထာဘတော ပါဠိမုတ္တပရိတ္တကရဏဝိနိစ္ဆယော, န ပန တတော ပရံ ဝုတ္တော, တသ္မာ ‘‘ဣဓ ပနာ’’တိအာဒိကော ကထာမဂ္ဂေါ သမန္တပါသာဒိကာယံ နတ္ထိ, တီသု ဋီကာသုပိ တံသံဝဏ္ဏနာနယော နတ္ထိ, တထာပိ သော သုတ္တဋ္ဌကထာယံ အာဂတောဝါတိ တံ ဒဿေတုံ ‘‘ဣဓ ပန အာဋာနာဋိယသုတ္တဿ ပရိကမ္မံ ဝေဒိတဗ္ဗ’’န္တိအာဒိမာဟ. တတ္ထ ဣဓာတိ ‘‘အာဋာနာဋိယပရိတ္တံ ဝါ ဘဏိတဗ္ဗ’’န္တိ ဝစနေ. ပနာတိ ဝိသေသတ္ထေ နိပါတော. ဒီဃနိကာယေ ပါထိကဝဂ္ဂေ အာဂတဿ အာဋာနာဋိယပရိတ္တဿ ပရိကမ္မံ ဧဝံ ဝေဒိတဗ္ဗန္တိ ယောဇနာ. ယဒိ ပဌမမေဝ န ဝတ္တဗ္ဗံ, အထ ကိံ ကာတဗ္ဗန္တိ [Pg.60] အာဟ ‘‘မေတ္တသုတ္တ’’န္တိအာဒိ. ဧဝဉှိ လဒ္ဓါသေဝနံ ဟုတွာ အတိဩဇဝန္တံ ဟောတိ. And here, from the beginning up to 'or the Āṭānāṭiya Paritta should be recited,' only this much is the ruling on the performance of a protective chant, which is not from the Pāli canon, brought from the Vinaya commentary; nothing further than that is stated. Therefore, the line of discussion beginning 'But here...' is not found in the Samantapāsādikā, nor is the method of its explanation found in the three subcommentaries. Nevertheless, since it has come in the Sutta commentary, in order to show that, he said, 'But here the preliminary work for the Āṭānāṭiya Sutta should be known,' etc. Therein, 'here' refers to the statement, 'or the Āṭānāṭiya Paritta should be recited.' 'But' is a particle with a special meaning. The construction is: 'The preliminary work for the Āṭānāṭiya Paritta, which has come in the Pāthikavagga of the Dīghanikāya, should be known thus.' If it should not be recited right at the start, then what should be done? He said: 'the Mettasutta,' etc. For having thus been practiced, it becomes exceedingly powerful. ပိဋ္ဌံ ဝါ မံသံ ဝါတိ ဝါ-သဒ္ဒေါ အနိယမတ္ထော, တေန မစ္ဆခဏ္ဍပူဝခဇ္ဇကာဒယော သင်္ဂဏှာတိ. ဩတာရံ လဘန္တီတိ အတ္တနာ ပိယာယိတခါဒနီယနိဗဒ္ဓဝသနဋ္ဌာနလာဘတာယ အဝတာရဏံ လဘန္တိ. ဟရိတူပလိတ္တန္တိ အလ္လဂေါမယလိတ္တံ. ဣဒဉှိ ပေါရာဏကစာရိတ္တံ ဘူမိဝိသုဒ္ဓကရဏံ. ပရိသုဒ္ဓံ…ပေ… နိသီဒိတဗ္ဗန္တိ ဣမိနာ ပရိတ္တကာရကဿ ဘိက္ခုနော မေတ္တာကရုဏာဝသေန စိတ္တဝိသုဒ္ဓိပိ ဣစ္ဆိတဗ္ဗာတိ ဒဿေတိ. ဧဝဉှိ သတိ ဥပရိ ဝက္ခမာနဥဘယတော ရက္ခာသံဝိဓာနေန သမေတိ. ဋီကာယံ (ဒီ. နိ. ဋီ. ၃.၂၈၂) ပန ‘‘သရီရသုဒ္ဓိပိ ဣစ္ဆိတဗ္ဗာတိ ဒဿေတီ’’တိ ဝုတ္တံ. တဒေတံ ဝိစာရေတဗ္ဗံ. န ဟိ ‘‘ကာယသုဒ္ဓိမတ္တေန အမနုဿာနံ ပိယော ဟောတီ’’တိ ဝုတ္တံ, မေတ္တာဝသေနေဝ ပန ဝုတ္တံ. ဝုတ္တဉှေတံ ဘဂဝတာ ‘‘မေတ္တာယ, ဘိက္ခဝေ, စေတောဝိမုတ္တိယာ…ပေ… ဧကာဒသာနိသံသာ ပါဋိကင်္ခါ. ကတမေ ဧကာဒသ? သုခံ သုပတိ, သုခံ ပဋိဗုဇ္ဈတိ, န ပါပကံ သုပိနံ ပဿတိ, မနုဿာနံ ပိယော ဟောတိ, အမနုဿာနံ ပိယော ဟောတီ’’တိအာဒိ (အ. နိ. ၁၁.၁၅; ပရိ. ၃၃၁; မိ. ပ. ၄.၄.၆). 'Flour or meat': the word 'or' has the meaning of non-specification; by it, pieces of fish, cakes, sweets, etc., are included. 'They find an opportunity' means they find an opening by obtaining a dwelling place connected with the food they like. 'Smeared with green' means smeared with fresh cow-dung. For this is an ancient custom for purifying the ground. 'Perfectly clean… one should sit': by this he shows that for the bhikkhu performing the protective chant, purity of mind by way of loving-kindness and compassion should also be desired. For when this is so, it accords with the arrangement of protection on both sides to be mentioned below. But in the subcommentary it is said: 'It shows that bodily purity should also be desired.' This should be investigated. For it is not said that one becomes dear to non-human beings merely through bodily purity; rather, it is said to be by way of loving-kindness. For this was stated by the Blessed One: 'Bhikkhus, for the liberation of mind by loving-kindness… eleven benefits are to be expected. What eleven? One sleeps in comfort, wakes in comfort, does not see any bad dreams, is dear to human beings, is dear to non-human beings,' etc. ပရိတ္တကာရကော…ပေ… သမ္ပရိဝါရိတေနာတိ ဣဒံ ပရိတ္တကရဏော ဗာဟိရတော အာရက္ခာသံဝိဓာနံ, ‘‘မေတ္တ…ပေ… ဝတ္တဗ္ဗ’’န္တိ အဗ္ဘန္တရတော အာရက္ခာသံဝိဓာနံ, ဧဝံ ဥဘယတော ရက္ခာသံဝိဓာနံ ဟောတိ. ဧဝဉှိ အမနုဿာ ပရိတ္တကာရကဿ အန္တရာယံ ကာတုံ န ဝိသဟန္တိ. မင်္ဂလကထာ ဝတ္တဗ္ဗာတိ အမနုဿာနံ တောသနတ္ထာယ ပဏ္ဏာကာရံ ကတွာ မဟာမင်္ဂလကထာ ကထေတဗ္ဗာ. ဧဝံ ဥပရိ ဝက္ခမာနေန ‘‘တုယှံ ပဏ္ဏာကာရတ္ထာယ မဟာမင်္ဂလကထာ ဝုတ္တာ’’တိ ဝစနေန သမေတိ. ဋီကာယံ ပန ‘‘ပုဗ္ဗုပစာရဝသေန ဝတ္တဗ္ဗာ’’တိ ဝုတ္တံ. သဗ္ဗသန္နိပါတောတိ တသ္မိံ ဝိဟာရေ တသ္မိံ ဂါမက္ခေတ္တေ သဗ္ဗေသံ ဘိက္ခူနံ [Pg.61] သန္နိပါတော ဃောသေတဗ္ဗော ‘‘စေတိယင်္ဂဏေ သဗ္ဗေဟိ သန္နိပတိတဗ္ဗ’’န္တိ. အနာဂန္တုံနာမ န လဘတီတိ အမနုဿော ဗုဒ္ဓါဏာဘယေန ရာဇာဏာဘယေန အနာဂန္တုံ န လဘတိ စတုန္နံ မဟာရာဇူနံ အာဏာဋ္ဌာနိယတ္တာ. ဂဟိတကာပဒေသေန အမနုဿောဝ ပုစ္ဆိတော ဟောတီတိ ‘‘အမနုဿဂဟိတကော ‘တွံ ကော နာမော’တိ ပုစ္ဆိတဗ္ဗော’’တိ ဝုတ္တံ. မာလာဂန္ဓာဒီသူတိ မာလာဂန္ဓာဒိပူဇာသု. အာသနပူဇာယာတိ စေတိယေ ဗုဒ္ဓါသနပူဇာယ. ပိဏ္ဍပါတေတိ ဘိက္ခုသံဃဿ ပိဏ္ဍပါတဒါနေ. ဧဝံ ဝတ္ထုပ္ပဒေသေန စေတနာ ဝုတ္တာ, တသ္မာ ပတ္တိဒါနံ သမ္ဘဝတိ. 'The one performing the protective chant... surrounded by': this is the external arrangement of protection for the performance of the protective chant. 'Loving-kindness... should be spoken': this is the internal arrangement of protection. Thus there is an arrangement of protection on both sides. For in this way non-human beings are not able to cause harm to the one performing the protective chant. 'A discourse on blessings should be spoken' means that to please the non-human beings, having made a gift, the Great Discourse on Blessings should be delivered. Thus it accords with the statement to be mentioned below, 'The Great Discourse on Blessings was spoken for the sake of a gift to you.' But in the subcommentary it is said, 'It should be spoken by way of a preliminary courtesy.' 'The entire assembly' means that in that monastery, in that village-field, an assembly of all the bhikkhus should be announced: 'All should assemble in the cetiya-courtyard.' 'He is not allowed not to come' means that the non-human being is not allowed not to come because of fear of the Buddha's command and the king's command, since he is under the authority of the Four Great Kings. 'By the pretext of the one who is seized, the non-human being himself is questioned': thus it is said, 'The one seized by a non-human being should be asked, “Who are you by name?”' 'With garlands, perfumes, etc.' means with offerings of garlands, perfumes, etc. 'With the offering of a seat' means with the offering of a Buddha-seat at the cetiya. 'With almsfood' means with the giving of almsfood to the Saṅgha of bhikkhus. Thus the volition is stated by way of the item offered; therefore, a transference of merit is possible. ဒေဝတာနန္တိ ယက္ခသေနာပတီနံ. ဝုတ္တဉှိ အာဋာနာဋိယသုတ္တေ (ဒီ. နိ. ၃.၂၈၃, ၂၉၃) ‘‘ဣမေသံ ယက္ခာနံ မဟာယက္ခာနံ သေနာပတီနံ မဟာသေနာပတီနံ ဥဇ္ဈာပေတဗ္ဗ’’န္တိအာဒိ. အာဋာတိ ဒဗ္ဗိမုခသကုဏာ. တေ အာဋာ နဒန္တိ ဧတ္ထာတိ အာဋာနာဒံ, ဒေဝနဂရံ, အာဋာနာဒေ ကတံ အာဋာနာဒိယံ, သုတ္တံ. ဋီကာယံ (ဒီ. နိ. ဋီ. ၃.၂၈၂) ‘‘ပရိတ္တံ ဘဏိတဗ္ဗန္တိ ဧတ္ထာပိ ‘မေတ္တစိတ္တံ ပုရေစာရိကံ ကတွာ’တိ စ ‘မင်္ဂလကထာ ဝတ္တဗ္ဗာ’တိ စ ‘ဝိဟာရဿ ဥပဝနေ’တိ စ ဧဝမာဒိ သဗ္ဗံ ဂိဟီနံ ပရိတ္တကရဏေ ဝုတ္တံ ပရိကမ္မံ ကာတဗ္ဗမေဝါ’’တိ ဝုတ္တံ, ဧဝံ သတိ အဋ္ဌကထာယံ (ဒီ. နိ. အဋ္ဌ. ၃.၂၈၂) ‘‘ဧတံ တာဝ ဂိဟီနံ ပရိကမ္မ’’န္တိ ဝတွာ ‘‘သစေ ပန ဘိက္ခူ’’တိအာဒိနာ ဝိသေသတ္ထဇောတကေန ပန-သဒ္ဒေန သဟ ဝုစ္စမာနံ ‘‘ဣဒံ ဘိက္ခူနံ ပရိကမ္မ’’န္တိ ဝစနံ နိရတ္ထကံ ဝိယ ဟောတိ. အဝိသေသေ ဟိ သတိ ဘေဒေါ ကာတဗ္ဗော န သိယာ. ဘိက္ခူနဉ္စ ယထာဝုတ္တာဝ ဗာဟိရာရက္ခာ ဒုက္ကရာ ဟောတိ, တသ္မာ ဂိဟီနံ ပရိတ္တကရဏေ ဝုတ္တပရိကမ္မေ အသမ္ပဇ္ဇမာနေပိ အဋ္ဌကထာယံ ဝုတ္တနယေနေဝ ကာတုံ ဝဋ္ဋတီတိ နော မတိ. By 'deities' are meant the commanders of the yakkha armies. For it is said in the Āṭānāṭiya Sutta: 'These yakkhas, great yakkhas, commanders, and great commanders should be propitiated,' and so forth. Āṭā refers to the Dabbimukha birds. The place where these Āṭā cry out is called Āṭānāda, the city of the gods; the Āṭānāṭiya Sutta was composed at Āṭānāda. In the Ṭīkā it is said: 'The protective chant should be recited; here too, all these preparatory acts mentioned for laypeople in performing protective chants—such as "having first cultivated a mind of loving-kindness," "auspicious talk should be spoken," "in the grove near the monastery," and so forth—must indeed be done.' If this is so, then in the Aṭṭhakathā, after it states, 'This, indeed, is the preliminary act for laypeople,' the subsequent statement, 'This is the preliminary act for monks'—which is introduced by 'But if monks,' etc., along with the word 'pana' indicating a special meaning—seems somewhat meaningless. For if there were no distinction, there would be no need to make a distinction. Moreover, for monks, external protection as previously mentioned is difficult to achieve. Therefore, even if the preliminary acts mentioned for laypeople in performing protective chants are not fulfilled, it is still appropriate to proceed according to the method stated in the Aṭṭhakathā—this is our opinion. ဣဒံ ပန ဣဓ အာဂတံ အာဋာနာဋိယသုတ္တပရိကမ္မံ သုတွာ ‘‘ဣဒံ သုတ္တံ အမနုဿာနံ အမနာပံ, သဇ္ဈာယန္တဿ ပရိတ္တံ ကရောန္တဿ [Pg.62] အမနုဿာ အန္တရာယံ ကရေယျု’’န္တိ မညမာနာ ပေါရာဏာ စတူဟိ မဟာရာဇေဟိ အာရောစိတံ သဗ္ဗညုဗုဒ္ဓေန ဒေသိတံ မူလဘူတံ ဒီဃနိကာယေ အာဂတံ အာဋာနာဋိယသုတ္တံ (ဒီ. နိ. ၃.၂၇၅ အာဒယော) ပဟာယ မူလသုတ္တတော ဂါထာဆက္ကမေဝ ဂဟေတွာ အဝသေသံ သဗ္ဗံ သုတ္တံ ဌပေတွာ အညဂါထာယော ပက္ခိပိတွာ ‘‘အာဋာနာဋိယပရိတ္တ’’န္တိ ဌပေသုံ, တမ္ပိ ပရိတ္တံ အမူလဘူတတ္တာ ဧကေနာကာရေန ဓာရေတုံ အသက္ကောန္တာ ကေစိ သံခိတ္တေန ဓာရေန္တိ, ကေစိ ဝိတ္ထာရေန, ကေစိ ဧကစ္စာ ဂါထာယော ပက္ခိပန္တိ, ကေစိ နိက္ခိပန္တိ, ကေစိ ဘိက္ခူ တံမိဿကပရိတ္တမ္ပိ မင်္ဂလကရဏကာလာဒီသု ဝတ္တုမဝိသဟန္တာ တံ ဌပေတွာ အညသုတ္တာနိယေဝ ဘဏန္တိ, သဗ္ဗမေတံ အယုတ္တံ ဝိယ ဒိဿတိ. ကသ္မာ? စတ္တာရောပိ မဟာရာဇာနော ဣမံ အာဋာနာဋိယံ ရက္ခံ သံဝိဒဟမာနာ ဗုဒ္ဓသာသနေ အမနုဿာနံ ပသာဒါယ, စတဿန္နံ ပရိသာနံ အဝိဟေဌနာယ ဧဝ သံဝိဒဟိံသု, န အညေန ကာရဏေန. ဝုတ္တဉှိ တတ္ထ ‘‘တတ္ထ သန္တိ ဥဠာရာ ယက္ခာနိဝါသိနော, ယေ ဣမသ္မိံ ဘဂဝတော ပါဝစနေ အပ္ပသန္နာ, တေသံ ပသာဒါယ ဥဂ္ဂဏှာတု ဘန္တေ ဘဂဝါ အာဋာနာဋိယံ ရက္ခံ ဘိက္ခူနံ ဘိက္ခုနီနံ ဥပါသကာနံ ဥပါသိကာနံ ဂုတ္တိယာ ရက္ခာယ အဝိဟိံသာယ ဖာသုဝိဟာရာယာ’’တိ (ဒီ. နိ. ၃.၂၇၆). Now, having heard this preparatory act for the Āṭānāṭiya Sutta that has come down here, some ancients, thinking, 'This sutta is displeasing to non-humans; if one recites it as a protective chant, non-humans might cause harm,' abandoned the original Āṭānāṭiya Sutta—which was reported by the four great kings, taught by the Omniscient Buddha, and found in the Dīgha Nikāya as a fundamental text—and taking only six verses from the root sutta, setting aside the rest of the sutta entirely, and inserting other verses, they established it as the 'Āṭānāṭiya Paritta.' But since this paritta lacks a proper foundation, some, being unable to maintain it in one consistent form, recite it briefly, some in detail, some insert certain verses, and some omit them. And some monks, unable to bring themselves to recite even this mixed paritta during auspicious occasions, set it aside and recite other suttas instead. All this seems improper. Why? The four great kings, in establishing this Āṭānāṭiya protection, did so precisely for the sake of inspiring faith in non-humans towards the Buddha’s dispensation and for the non-harming of the fourfold community—not for any other reason. For it is stated there: 'There are mighty yakkhas dwelling here who are not devoted to this Blessed One’s teaching. For their devotion, may the Blessed One take up the Āṭānāṭiya protection for the safety, protection, non-harming, and peaceful dwelling of monks, nuns, laymen, and laywomen.' သမ္မာသမ္ဗုဒ္ဓေနပိ ဣမဿ သုတ္တဿ နိဂမနေ ‘‘ဥဂ္ဂဏှာထ ဘိက္ခဝေ အာဋာနာဋိယံ ရက္ခံ, ပရိယာပုဏာထ ဘိက္ခဝေ အာဋာနာဋိယံ ရက္ခံ, ဓာရေထ ဘိက္ခဝေ အာဋာနာဋိယံ ရက္ခံ, အတ္ထသံဟိတာ ဘိက္ခဝေ အာဋာနာဋိယာ ရက္ခာ ဘိက္ခူနံ ဘိက္ခုနီနံ ဥပါသကာနံ ဥပါသိကာနံ ဂုတ္တိယာ ရက္ခာယ အဝိဟိံသာယ ဖာသုဝိဟာရာယာ’’တိ (ဒီ. နိ. ၃.၂၉၅) ဘိက္ခူနံ ဓာရဏံ ဥယျောဇိတံ အာနိသံသဉ္စ ပကာသိတံ. အဋ္ဌကထာစရိယေဟိ စ ‘‘ဗုဒ္ဓဘာသိတေ ဧကက္ခရမ္ပိ ဧကပဒမ္ပိ အပနေတဗ္ဗံ နာမ နတ္ထီ’’တိ ဝုတ္တံ[Pg.63], တသ္မာ စတူဟိ မဟာရာဇေဟိ သံဝိဒဟိတံ သမ္မာသမ္ဗုဒ္ဓေန အာဟစ္စဘာသိတံ တိဿော သင်္ဂီတိယော အာရုဠှံ ပကတိအာဋာနာဋိယသုတ္တမေဝ ဓာရေတုံ သဇ္ဈာယိတုဉ္စ ယုတ္တံ, န ဘဂဝတာ အဘာသိတံ တိဿော သင်္ဂီတိယော အနာရုဠှံ မိဿကသုတ္တန္တိ. ဒီဃနိကာယဋ္ဌကထာယံ (ဒီ. နိ. အဋ္ဌ. ၃.၂၈၂) အာဂတံ ဣဒံ အာဋာနာဋိယပရိတ္တပရိကမ္မံ ပန ပကတိသဇ္ဈာယနဝါစနာဒိံ သန္ဓာယ အဋ္ဌကထာစရိယေဟိ န ဝုတ္တံ, အထ ခေါ ဂဟဋ္ဌံ ဝါ ပဗ္ဗဇိတံ ဝါ အမနုဿေဟိ ဂဟိတကာလေ မောစာပနတ္ထာယ လောကိယေဟိ မန္တံ ဝိယ ဘဏနံ သန္ဓာယ ဝုတ္တံ. ဝုတ္တဉှိ တတ္ထ ‘‘အမနုဿဂဟိတကော တွံ ကော နာမောသီတိ ပုစ္ဆိတဗ္ဗော’’တိအာဒိ (ဒီ. နိ. အဋ္ဌ. ၃.၂၈၂). Even the Perfectly Self-Enlightened One, at the conclusion of this discourse, exhorted the monks: 'Monks, learn the Āṭānāṭiya protection, master the Āṭānāṭiya protection, retain the Āṭānāṭiya protection. Monks, the Āṭānāṭiya protection is connected with benefit for the guarding, protection, non-harming, and comfortable dwelling of monks, nuns, laymen, and laywomen.' (Dī. Ni. 3.295) Thus, the retention was urged upon the monks, and its benefits were declared. Moreover, the commentary teachers stated: 'Not a single syllable or word spoken by the Buddha should be removed.' Therefore, it is proper to retain and recite only the original Āṭānāṭiya Sutta—which was established by the four great kings, spoken by the Perfectly Self-Enlightened One upon request, and included in the three recensions—and not a mixed discourse unspoken by the Blessed One and not included in the three recensions. However, this preliminary act of the Āṭānāṭiya protection, which appears in the Dīghanikāya commentary (Dī. Ni. Aṭṭha. 3.282), was not stated by the commentary teachers with reference to regular recitation or reading. Rather, it was stated with reference to a worldly chant-like utterance, meant for the liberation of a householder or a monastic when seized by non-human beings. For it is stated there: 'One possessed by a non-human being should be asked, "What is your name?"' and so forth (Dī. Ni. Aṭṭha. 3.282). အာဋာနာဋိယာ ရက္ခာ စ နာမ န သကလသုတ္တံ, အထ ခေါ ‘‘ဝိပဿိဿ စ နမတ္ထူ’’တိ ပဒံ အာဒိံ ကတွာ စတုန္နံ မဟာရာဇူနံ ဝသေန စတုက္ခတ္တုံ အာဂတံ ‘‘ဇိနံ ဝန္ဒာမ ဂေါတမ’’န္တိ ပဒံ ပရိယောသာနံ ကတွာ ဝုတ္တသုတ္တေကဒေသောယေဝ. ကထံ ဝိညာယတီတိ စေ? ‘‘အထ ခေါ ဝေဿဝဏော မဟာရာဇာ ဘဂဝတော အဓိဝါသနံ ဝိဒိတွာ ဣမံ အာဋာနာဋိယံ ရက္ခံ အဘာသီ’’တိ အာရဘိတွာ ယထာဝုတ္တသုတ္တေကဒေသဿ အဝသာနေ ‘‘အယံ ခေါ မာရိသာ အာဋာနာဋိယာ ရက္ခာ’’တိ နိယျာတိတတ္တာ. တသ္မာ ယထာ နာမ ဗျဂ္ဃာဒယော အတ္တနော ဘက္ခံ ဝိလုမ္ပန္တာနံ ဗလဝဒုဋ္ဌစိတ္တာ ဘဝန္တိ, ဧဝံ အတ္တနာ ဂဟိတမနုဿံ မောစာပေန္တာနံ အမနုဿာ ပဒုဋ္ဌစိတ္တာ ဟောန္တိ. ဣတိ တထာ မောစာပေတုံ အာရဒ္ဓကာလေ ဘိက္ခူနံ ပရိဿယဝိနောဒနတ္ထံ ဣမံ အာဋာနာဋိယပရိတ္တပရိကမ္မံ အဋ္ဌကထာစရိယေဟိ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ. အယံ ပရိတ္တကရဏဝိနိစ္ဆယကထာလင်္ကာရော. The Āṭānāṭiya protection is indeed not the entire Sutta, but rather only a portion of the Sutta, starting with the phrase 'Homage to Vipassī' and ending with the phrase 'We worship the Victorious One, Gotama,' which appears four times in relation to the four great kings. How is this to be understood? Because it begins with 'Then, the great king Vessavaṇa, having understood the Blessed One’s consent, recited this Āṭānāṭiya protection,' and concludes at the end of the aforementioned portion of the Sutta with 'This, friends, is the Āṭānāṭiya protection.' Therefore, just as tigers and other creatures become fiercely hostile toward those who take their prey, so too do non-human beings become malevolent toward those who free a person they have seized. Thus, it should be understood that the commentary teachers prescribed this preliminary act for the Āṭānāṭiya protection to remove dangers for the monks when they undertake to free someone in this manner. This is the embellishment of the discussion on the determination of protective recitations. ၂၀. အနာမဋ္ဌပိဏ္ဍပါတောတိ (ဝိ. ဝိ. ဋီ. ၁.၁၈၅) ဧတ္ထ အမသိယိတ္ထာတိ အာမဋ္ဌော, န အာမဋ္ဌော အနာမဋ္ဌော. ပိဏ္ဍံ ပိဏ္ဍံ ဟုတွာ ပတတီတိ [Pg.64] ပိဏ္ဍပါတော. အနာမဋ္ဌော စ သော ပိဏ္ဍပါတော စာတိ တထာ, အဂ္ဂဟိတအဂ္ဂေါ, အပရိဘုတ္တော ပိဏ္ဍပါတောတိ အတ္ထော. သစေပိ ကဟာပဏဂ္ဃနကော ဟောတီတိ ဣမိနာ ဒါယကေဟိ ဗဟုဗျဉ္ဇနေန သမ္ပာဒေတွာ သက္ကစ္စံ ဒိန္နဘာဝံ ဒီပေတိ. တေန ဝုတ္တံ ‘‘သဒ္ဓါဒေယျဝိနိပါတနံ နတ္ထီ’’တိ, ဧဝံ သက္ကစ္စံ သဒ္ဓါယ ဒိန္နံ မဟဂ္ဃဘောဇနမ္ပိ မာတာပိတူနံ ဒတွာ သဒ္ဓါဒေယျဝိနိပါတနံ နာမ န ဟောတိ, ပဂေဝ အပ္ပဂ္ဃဘောဇနေတိ အဓိပ္ပာယော. မာတာဒိပဉ္စကံယေဝ ဝတွာ ဘေသဇ္ဇကရဏေ ဝိယ အပရေသမ္ပိ ဒသန္နံ ဒါတုံ ဝဋ္ဋတီတိ အဝုတ္တတ္တာ အညေသံ ဉာတကာနမ္ပိ ပေသေတွာ ဒါတုံ န ဝဋ္ဋတီတိ သိဒ္ဓံ, ‘‘ဝိဟာရံ သမ္ပတ္တဿ ပန ယဿ ကဿစိ အာဂန္တုကဿ ဝါ’’ဣစ္စာဒိဝက္ခမာနတ္တာ ဝိဟာရံ သမ္ပတ္တာနံ ဉာတကာနမ္ပိ အာဂန္တုကသာမညေန ဒါတုံ ဝဋ္ဋတီတိ စ. ထာလကေတိ သံဃိကေ ကံသာဒိမယေ ထာလကေ. ပတ္တောပိ ဧတ္ထ သင်္ဂယှတိ. န ဝဋ္ဋတီတိ ဣမိနာ ဒုက္ကဋန္တိ ဒဿေတိ. ဒါမရိကစောရဿာတိ ရဇ္ဇံ ပတ္ထေန္တဿ ပါကဋစောရဿ. အဒီယမာနေပိ ‘‘န ဒေန္တီ’’တိ ကုဇ္ဈန္တီတိ သမ္ဗန္ဓော. 20. Regarding 'anāmaṭṭhapiṇḍapāta' (Vi. Vi. Ṭī. 1.185): Here, 'āmaṭṭha' means 'touched,' and 'anāmaṭṭha' means 'not touched.' 'Piṇḍapāta' means 'alms-food' because it falls in lumps. Thus, 'anāmaṭṭha piṇḍapāta' means alms-food that is not touched, that is, the top portion has not been taken, unused alms-food. The phrase 'even if it is worth a kahāpaṇa' indicates that the donors have carefully prepared it with many ingredients and given it respectfully. Therefore, it is said, 'There is no destruction of faith-given offerings.' The meaning is that even if expensive food is respectfully given out of faith to one’s parents, it is not considered a destruction of faith-given offerings; how much more so for inexpensive food. Although only the five (mother, father, etc.) are mentioned, just as in the case of medicine, since it is not stated that it is permissible to give to others among the ten (categories), it is established that one should not send food to other relatives. However, since it will be stated, 'for any guest who has come to the monastery,' it is permissible to give to relatives who have arrived at the monastery, treating them as guests in general. 'Thālaka' refers to a metal bowl (such as bronze) belonging to the Sangha. An alms-bowl is also included here. The phrase 'it is not permissible' indicates that doing so entails an offense of wrong-doing. 'To a bandit chief' refers to a notorious thief seeking kingship. The connection is that even if it is not given, they may become angry, thinking, 'They are not giving.' အာမိသဿ ဓမ္မဿ စ အလာဘေန အတ္တနော ပရဿ စ အန္တရေ သမ္ဘဝန္တဿ ဆိဒ္ဒဿ ဝိဝရဿ ပဋိသန္ထရဏံ ပိဒဟနံ ပဋိသန္ထာရော. သော ပန ဓမ္မာမိသဝသေန ဒုဝိဓော. တတ္ထ အာမိသပဋိသန္ထာရံ သန္ဓာယ ‘‘ကဿ ကာတဗ္ဗော, ကဿ န ကာတဗ္ဗော’’တိ ဝုတ္တံ. အာဂန္တုကဿ ဝါ…ပေ… ကာတဗ္ဗောယေဝါတိ ဝုတ္တမတ္ထံ ပါကဋံ ကာတုံ ‘‘အာဂန္တုကံ တာဝါ’’တိအာဒိမာဟ. ခီဏပရိဗ္ဗယန္တိ ဣမိနာ အဂတိဘာဝံ ကရုဏာဋ္ဌာနတဉ္စ ဒဿေတိ. တေန စ တဗ္ဗိဓုရာနံ သမိဒ္ဓါနံ အာဂန္တုကတ္တေပိ ဒါတုံ န ဝဋ္ဋတီတိ သိဒ္ဓံ ဟောတိ. ‘‘အပစ္စာသီသန္တေနာ’’တိ ဝတွာ ပစ္စာသီသနပ္ပကာရံ ဒဿေတုံ ‘‘မနုဿာ နာမာ’’တိအာဒိ ဝုတ္တံ. အနနုညာတာနံ ပန အပစ္စာသီသန္တေနပိ ဒါတုံ န ဝဋ္ဋတိ သဒ္ဓါဒေယျဝိနိပါတတ္တာ, ပစ္စာသာယ [Pg.65] ပန သတိ ကုလဒူသနမ္ပိ ဟောတိ. ဥဗ္ဗာသေတွာတိ သမန္တတော တိယောဇနံ ဝိလုမ္ပန္တေ မနုဿေ ပလာပေတွာ. ဝရပေါတ္ထကစိတ္တတ္ထရဏန္တိ အနေကပ္ပကာရံ ဣတ္ထိပုရိသာဒိဥတ္တမရူပဝိစိတ္တံ အတ္ထရဏံ. အယံ ပဋိသန္ထာရဝိနိစ္ဆယကထာလင်္ကာရော. The covering or closing of a gap or hole that arises between oneself and another due to the lack of material and spiritual gain is called 'paṭisanthāra' (kindly greeting). That greeting, however, is of two kinds: material and spiritual. In this regard, concerning material greeting, it is said, 'For whom should it be done, for whom should it not be done?' To make clear the meaning of the statement 'for a guest or... indeed, it should be done,' he says, 'First, the guest,' and so forth. The phrase 'one whose resources are exhausted' indicates both their helpless state and their being a basis for compassion. And thereby, it is established that it is not fitting to give to those who are prosperous and lack that condition, even if they are guests. Having said 'without expectation,' the phrase 'people, indeed,' and so forth, is stated to show the kinds of expectations. But for those who are not authorized, even if they have no expectation, it is not fitting to give, due to the destruction of offerings given in faith. However, if there is expectation, it even becomes a corruption of the family. 'Having driven away' means having expelled people who plunder all around for three yojanas. 'A splendidly patterned rug' refers to a spread adorned with various excellent patterns of men and women and so on, of the finest kind. This is the embellishment of the discussion on the determination of kindly greetings. ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha. ဘေသဇ္ဇာဒိဝိနိစ္ဆယကထာလင်္ကာရော နာမ The Embellishment Called 'Discussion on the Determination of Medicines and So Forth' တတိယော ပရိစ္ဆေဒေါ. The Third Chapter. ၄. ဝိညတ္တိဝိနိစ္ဆယကထာ 4. The Discussion on the Analysis of Solicitation ၂၁. ဧဝံ ဘေသဇ္ဇာဒိဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ဝိညတ္တိဝိနိစ္ဆယံ ကထေတုံ ‘‘ဝိညတ္တီတိ ယာစနာ’’တိအာဒိမာဟ. တတ္ထ ဝိညာပနာ ဝိညတ္တိ, ‘‘ဣမိနာ နော အတ္ထော’’တိ ဝိညာပနာ, ယာစနာတိ ဝုတ္တံ ဟောတိ. တေနာဟ ‘‘ဝိညတ္တီတိ ယာစနာ’’တိ. တတြ ဝိညတ္တိယံ အယံ မယာ ဝက္ခမာနော ဝိနိစ္ဆယော ဝေဒိတဗ္ဗောတိ ယောဇနာ. မူလစ္ဆေဇ္ဇာယာတိ (ဝိ. ဝိ. ဋီ. ၁.၃၄၂) ပရသန္တကဘာဝတော မောစေတွာ အတ္တနော ဧဝ သန္တကကရဏဝသေန. ဧဝံ ယာစတော အညာတကဝိညတ္တိဒုက္ကဋဉ္စေဝ ဒါသပဋိဂ္ဂဟဒုက္ကဋဉ္စ ဟောတိ ‘‘ဒါသိဒါသပဋိဂ္ဂဟဏာ ပဋိဝိရတော (ဒီ. နိ. ၁.၁၀, ၁၉၄) ဟောတီ’’တိ ဝစနံ နိဿာယ အဋ္ဌကထာယံ ပဋိက္ခိတ္တတ္တာ. ဉာတကပဝါရိတဋ္ဌာနတော ပန ဒါသံ မူလစ္ဆေဇ္ဇာယ ယာစန္တဿ သာဒိယနဝသေနေဝ ဒုက္ကဋံ. သကကမ္မန္တိ ပါဏဝဓကမ္မံ. ဣဒဉ္စ ပါဏာတိပါတဒေါသပရိဟာရာယ ဝုတ္တံ, န ဝိညတ္တိပရိဟာရာယ. အနိယမေတွာပိ န ယာစိတဗ္ဗာတိ သာမီစိဒဿနတ္ထံ ဝုတ္တံ, သုဒ္ဓစိတ္တေန ပန ဟတ္ထကမ္မံ ယာစန္တဿ အာပတ္တိ နာမ နတ္ထိ. ယဒိစ္ဆကံ ကာရာပေတုံ ဝဋ္ဋတီတိ ‘‘ဟတ္ထကမ္မံ ယာစာမိ, ဒေထာ’’တိအာဒိနာ အယာစိတွာပိ [Pg.66] ဝဋ္ဋတိ, သကိစ္စပသုတမ္ပိ ဧဝံ ကာရာပေန္တဿ ဝိညတ္တိ နတ္ထိ ဧဝ, သာမီစိဒဿနတ္ထံ ပန ဝိဘဇိတွာ ဝုတ္တံ. 21. Having thus explained the analysis of medicines and so forth, he now begins with 'Solicitation means asking,' in order to explain the analysis of solicitation. Herein, making known (viññāpanā) is solicitation (viññatti); making known 'we have need of this' is what is called asking. Hence he said, 'Solicitation means asking.' Here, the construction is: 'This analysis of solicitation, which I am about to explain, should be understood.' 'By cutting off the root' means by freeing it from being the property of another and making it one's own. For one who asks thus, there is the dukkaṭa offense for soliciting from one who is not a relative and the dukkaṭa offense for accepting a male slave, because it is rejected in the commentary based on the statement, 'He abstains from accepting female and male slaves' (DN 1.10, 194). But for one who asks for a slave 'by cutting off the root' from a relative or an invited person, there is a dukkaṭa offense only by way of consenting. 'One's own work' means the work of taking life. This is said to avoid the fault of taking life, not to avoid solicitation. 'One should not ask even without specifying' is said to show proper conduct; but for one who asks for manual labor with a pure mind, there is no offense. 'It is permissible to have it done as one wishes' means that it is allowable even without asking with such words as 'I ask for manual labor, give it.' For one who has it done thus even by someone intent on his own work, there is no solicitation at all; but it is explained with distinctions for the purpose of showing proper conduct. သဗ္ဗကပ္ပိယဘာဝဒီပနတ္ထန္တိ သဗ္ဗသော ကပ္ပိယဘာဝဒဿနတ္ထံ. မူလံ ဒေထာတိ ဝတ္တုံ ဝဋ္ဋတီတိ ‘‘မူလံ ဒဿာမာ’’တိ ပဌမံ ဝုတ္တတ္တာ ဝိညတ္တိ ဝါ ‘‘မူလ’’န္တိ ဝစနဿ ကပ္ပိယာကပ္ပိယဝတ္ထုသာမညဝစနတ္တာ အကပ္ပိယဝစနံ ဝါ နိဋ္ဌိတဘတိကိစ္စာနံ ဒါပနတော အကပ္ပိယဝတ္ထုသာဒိယနံ ဝါ န ဟောတီတိ ကတွာ ဝုတ္တံ. မူလစ္ဆေဇ္ဇာယ ဝါတိ ဣဒံ ဣဓ ထမ္ဘာဒီနံ ဒါသိဒါသာဒိဘာဝါဘာဝတော ဝုတ္တံ. အနဇ္ဈာဝုတ္ထကန္တိ အပရိဂ္ဂဟိတံ, အဿာမိကန္တိ အတ္ထော. 'For the purpose of explaining the state of being allowable in all respects' means for the purpose of showing the state of being allowable in every way. It is said that it is allowable to say, 'Give the price,' because (1) 'we will give the price' was said first, so there is no solicitation; or (2) because the word 'price' is a general term for both allowable and unallowable things, it is not a statement about an unallowable thing; or (3) because it is given by those for whom the duty of support is completed, there is no consenting to an unallowable thing. 'Or by cutting off the root': this is said here because pillars and so on do not have the status of female slaves, male slaves, and the like. 'Unoccupied' (anajjhāvutthakaṃ) means not taken possession of, that is, without an owner. ၂၂. န ကေဝလဉ္စ…ပေ… စီဝရာဒီနိ ကာရာပေတုကာမေနာတိအာဒီသု စီဝရံ ကာရာပေတုကာမဿ အညာတကအပ္ပဝါရိတတန္တဝါယေဟိ ဟတ္ထကမ္မယာစနဝသေန ဝါယာပနေ ဝိညတ္တိပစ္စယာ ဒုက္ကဋာဘာဝေပိ စီဝရဝါယာပနသိက္ခာပဒေန ယထာရဟံ ပါစိတ္တိယဒုက္ကဋာနိ ဟောန္တီတိ ဝေဒိတဗ္ဗံ. အကပ္ပိယကဟာပဏာဒိ န ဒါတဗ္ဗန္တိ ကပ္ပိယမုခေန လဒ္ဓမ္ပိ တတ္ထ ကမ္မကရဏတ္ထာယ ဣမဿ ကဟာပဏံ ဒေဟီတိ ဝတွာ ‘‘ဒါတုံ ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ပုဗ္ဗေ ကတကမ္မဿ ဒါပနေ ကိဉ္စာပိ ဒေါသော န ဒိဿတိ, တထာပိ အသာရုပ္ပမေဝါတိ ဝဒန္တိ. ကတကမ္မတ္ထာယပိ ကပ္ပိယဝေါဟာရေန ပရိယာယတော ဘတိံ ဒါပေန္တဿ နတ္ထိ ဒေါသော, သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၁.၃၄၂) ပန ‘‘အကပ္ပိယကဟာပဏာဒိ န ဒါတဗ္ဗန္တိ ကိဉ္စာပိ အကပ္ပိယကဟာပဏာဒိံ အသာဒိယန္တေန ကပ္ပိယဝေါဟာရတော ဒါတုံ ဝဋ္ဋတိ, တထာပိ သာရုပ္ပံ န ဟောတိ, မနုဿာ စ ဧတဿ သန္တကံ ကိဉ္စိ အတ္ထီတိ ဝိဟေဌေတဗ္ဗံ မညန္တီတိ အကပ္ပိယကဟာပဏာဒိဒါနံ ပဋိက္ခိတ္တ’’န္တိ ဝုတ္တံ. တထေဝ ပါစေတွာတိ ဟတ္ထကမ္မဝသေနေဝ ပါစေတွာ. ‘‘ကိံ ဘန္တေ’’တိ ဧတ္တကေပိ ပုစ္ဆိတေ ယဒတ္ထာယ ပဝိဋ္ဌော, တံ ကထေတုံ လဘတိ ပုစ္ဆိတပဉှတ္တာ. 22. And not only... etc. In such cases as 'by one who wishes to have robes, etc., made': it should be understood that for one who wishes to have a robe made, when he has it woven by weavers who are not relatives and not invited by way of asking for manual labor, even if there is no dukkaṭa offense conditioned by solicitation, offenses of expiation or of wrong-doing arise as is appropriate in accordance with the training rule on having a robe woven. Regarding 'Unallowable kahāpaṇas, etc., should not be given': it is said that it is allowable to give something received by an allowable means, saying, 'Give this kahāpaṇa to him for the purpose of doing the work.' Although no fault is seen in giving for work already done, they say it is still inappropriate. Even for work already done, there is no fault for one who has wages given indirectly through an allowable transaction. But in the Sāratthadīpanī it is said: '“Unallowable kahāpaṇas, etc., should not be given.” Although it is allowable for one who does not consent to unallowable kahāpaṇas, etc., to give them by way of an allowable transaction, it is still not proper, and people might think, “He has some property,” and consider that he should be harassed. Therefore, the giving of unallowable kahāpaṇas, etc., is prohibited.' Similarly, 'having it prepared' means having it prepared by way of manual labor. When asked just this much, 'What, venerable sir?', one is allowed to state the purpose for which one entered, because a question has been asked. ၂၃. ဝတ္တန္တိ [Pg.67] စာရိတ္တံ, အာပတ္တိ ပန န ဟောတီတိ အဓိပ္ပာယော. ကပ္ပိယံ ကာရာပေတွာ ပဋိဂ္ဂဟေတဗ္ဗာနီတိ သာခါယ မက္ခိကဗီဇနေန ပဏ္ဏာဒိဆေဒေ ဗီဇဂါမကောပနဿ စေဝ တတ္ထ လဂ္ဂရဇာဒိအပ္ပဋိဂ္ဂဟိတကဿ စ ပရိဟာရတ္ထာယ ဝုတ္တံ, တဒုဘယာသင်္ကာယ အသတိ တထာ အကရဏေ ဒေါသော နတ္ထိ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၁.၃၄၂) ပန ‘‘ကပ္ပိယံ ကာရာပေတွာ ပဋိဂ္ဂဟေတဗ္ဗာနီတိ သာခါယ လဂ္ဂရဇသ္မိံ ပတ္တေ ပတိတေပိ သာခံ ဆိန္ဒိတွာ ခါဒိတုကာမတာယပိ သတိ သုခပရိဘောဂတ္ထံ ဝုတ္တ’’န္တိ ဝုတ္တံ. နဒိယာဒီသု ဥဒကဿ အပရိဂ္ဂဟိတတ္တာ ‘‘အာဟရာတိ ဝတ္တုံ ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ဂေဟတော…ပေ… နေဝ ဝဋ္ဋတီတိ ပရိဂ္ဂဟိတုဒကတ္တာ ဝိညတ္တိယာ ဒုက္ကဋံ ဟောတီတိ အဓိပ္ပာယော. ‘‘န အာဟဋံ ပရိဘုဉ္ဇိတု’’န္တိ ဝစနတော ဝိညတ္တိယာ အာပန္နံ ဒုက္ကဋံ ဒေသေတွာပိ တံ ဝတ္ထုံ ပရိဘုဉ္ဇန္တဿ ပရိဘောဂေ ပရိဘောဂေ ဒုက္ကဋမေဝ, ပဉ္စန္နမ္ပိ သဟဓမ္မိကာနံ န ဝဋ္ဋတိ. 23. The meaning is: it is a practice, but there is no offense. 'One should receive them after having them made allowable': this is said for the sake of avoiding both the destruction of the seed-group when cutting leaves and so on with a branch smeared with fly eggs or seeds, and the receiving of unreceived things like dust clinging to it. If there is no suspicion of these two, there is no fault in not doing so. But in the Sāratthadīpanī it is said: '“One should receive them after having them made allowable” is said for the sake of comfortable consumption, even when dust has fallen on a leaf clinging to a branch and one wishes to eat it after cutting the branch.' In rivers and so on, because the water is not possessed, it is said, 'It is allowable to say, “Bring it.”' 'From a house… etc. … it is not at all allowable': the meaning is that because the water is possessed, there is a dukkaṭa offense for soliciting. Based on the statement, 'One should not consume what has been brought,' even after having confessed the dukkaṭa offense incurred by soliciting, for one who consumes that item, there is a dukkaṭa offense for every act of consumption. It is not allowable for any of the five co-religionists. ‘‘အလဇ္ဇီဟိ ပန ဘိက္ခူဟိ ဝါ သာမဏေရေဟိ ဝါ ဟတ္ထကမ္မံ န ကာရေတဗ္ဗ’’န္တိ သာမညတော ဝုတ္တတ္တာ အတ္တနော အတ္ထာယ ယံ ကိဉ္စိ ဟတ္ထကမ္မံ ကာရေတုံ န ဝဋ္ဋတိ. ယံ ပန အလဇ္ဇီ နိဝါရိယမာနောပိ ဗီဇနာဒိံ ကရောတိ, တတ္ထ ဒေါသော နတ္ထိ, စေတိယကမ္မာဒီနိ ပန တေဟိ ကာရာပေတုံ ဝဋ္ဋတီတိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၃၄၂) ဝုတ္တံ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၃၄၂) ပန ‘‘အလဇ္ဇီဟိ…ပေ… န ကာရေတဗ္ဗန္တိ ဣဒံ ဥတ္တရိဘင်္ဂါဓိကာရတ္တာ အဇ္ဈောဟရဏီယံ သန္ဓာယ ဝုတ္တံ, ဗာဟိရပရိဘောဂေသု ပန အလဇ္ဇီဟိပိ ဟတ္ထကမ္မံ ကာရေတုံ ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ဧတ္ထ စ ‘‘အလဇ္ဇီဟိ သာမဏေရေဟီ’’တိ ဝုတ္တတ္တာ ‘‘သဉ္စိစ္စ အာပတ္တိံ အာပဇ္ဇတီ’’တိ (ပရိ. ၃၅၉) အလဇ္ဇိလက္ခဏံ ဥက္ကဋ္ဌဝသေန ဥပသမ္ပန္နေ ပဋိစ္စ ဥပလက္ခဏတော ဝုတ္တန္တိ တံလက္ခဏဝိရဟိတာနံ သာမဏေရာဒီနံ လိင်္ဂတ္ထေနဂေါတြဘုပရိယောသာနာနံ [Pg.68] ဘိက္ခုပဋိညာနံ ဒုဿီလာနမ္ပိ သာဓာရဏဝသေန အလဇ္ဇိလက္ခဏံ ယထာဌပိတပဋိပတ္တိယာ အတိဋ္ဌနမေဝါတိ ဂဟေတဗ္ဗံ. Because it is stated generally, 'One should not have manual labor done by shameless bhikkhus or novices,' it is not allowable to have any manual labor done for one's own benefit. However, if a shameless person does things like fanning even when being prevented, there is no fault in that. But it is allowable to have them do work on shrines and so on; this is stated in the Vimativinodanī. In the Sāratthadīpanī, however, it is said: '“One should not have manual labor done by shameless ones…” This is said with reference to things for consumption, as it is in the section on extravagance. But for external uses, it is allowable to have manual labor done even by shameless persons.' And here, since it says 'by shameless novices,' the characteristic of shamelessness, 'one intentionally commits an offense,' is stated by way of indication with reference to one who is fully ordained in the highest sense. But for novices and others who lack that characteristic, even for immoral ones who claim to be bhikkhus—those who are such only by the outward sign, by theft (of the robe), by change of lineage, up to the end—the characteristic of shamelessness should be taken in a general sense as simply not abiding in the practice as it has been established. ၂၄. ဂေါဏံ ပန…ပေ… အာဟရာပေန္တဿ ဒုက္ကဋန္တိ ဝိညတ္တိက္ခဏေ ဝိညတ္တိပစ္စယာ, ပဋိလာဘက္ခဏေ ဂေါဏာနံ သာဒိယနပစ္စယာ စ ဒုက္ကဋံ. ဂေါဏဉှိ အတ္တနော အတ္ထာယ အဝိညတ္တိယာ လဒ္ဓမ္ပိ သာဒိတုံ န ဝဋ္ဋတိ ‘‘ဟတ္ထိဂဝါဿဝဠဝပဋိဂ္ဂဟဏာ ပဋိဝိရတော ဟောတီ’’တိ (ဒီ. နိ. ၁.၁၀, ၁၉၄) ဝုတ္တတ္တာ. တေနေဝါဟ ‘‘ဉာတကပဝါရိတဋ္ဌာနတောပိ မူလစ္ဆေဇ္ဇာယ ယာစိတုံ န ဝဋ္ဋတီ’’တိ. ဧတ္ထ စ ဝိညတ္တိဒုက္ကဋာဘာဝေပိ အကပ္ပိယဝတ္ထုယာစနေပိ ပဋိဂ္ဂဟဏေပိ ဒုက္ကဋမေဝ. ရက္ခိတွာတိ စောရာဒိဥပဒ္ဒဝတော ရက္ခိတွာ. ဇဂ္ဂိတွာတိ တိဏအန္နာဒီဟိ ပေါသေတွာ. န သမ္ပဋိစ္ဆိတဗ္ဗန္တိ အတ္တနော အတ္ထာယ ဂေါသာဒိယနဿ ပဋိက္ခိတ္တတ္တာ ဝုတ္တံ. 24. Regarding an ox... etc. For one who has it brought, there is a dukkaṭa offense: at the moment of solicitation, conditioned by the solicitation, and at the moment of acquisition, conditioned by consenting to the oxen. For it is not allowable to accept an ox for one's own benefit even if it is obtained without solicitation, because it is said, 'He abstains from accepting elephants, cattle, horses, and mares' (DN 1.10). For that reason he said, 'It is not allowable to ask for it with permanent ownership even from a relative or an invited person.' And here, even in the absence of a dukkaṭa offense for solicitation, there is still a dukkaṭa offense in asking for and in accepting an unallowable item. 'Having guarded' means having protected it from dangers such as thieves. 'Having tended' means having nourished it with grass, fodder, and so on. 'It should not be accepted' is said because accepting cattle for one's own benefit is prohibited. ၂၅. ဉာတကပဝါရိတဋ္ဌာနေ ပန ဝဋ္ဋတီတိ သကဋဿ သမ္ပဋိစ္ဆိတဗ္ဗတ္တာ မူလစ္ဆေဇ္ဇဝသေန ယာစိတုံ ဝဋ္ဋတိ. တာဝကာလိကံ ဝဋ္ဋတီတိ ဥဘယတ္ထာပိ ဝဋ္ဋတီတိ အတ္ထောတိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၃၄၂) ဝုတ္တံ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၃၄၂) ပန ‘‘သကဋံ ဒေထာတိ…ပေ… န ဝဋ္ဋတီတိ မူလစ္ဆေဇ္ဇဝသေန သကဋံ ဒေထာတိ ဝတ္တုံ န ဝဋ္ဋတိ. တာဝကာလိကံ ဝဋ္ဋတီတိ တာဝကာလိကံ ကတွာ သဗ္ဗတ္ထ ယာစိတုံ ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ဝါသိအာဒီနိ ပုဂ္ဂလိကာနိပိ ဝဋ္ဋန္တီတိ အာဟ ‘‘ဧသ နယော ဝါသီ’’တိအာဒိ. ဝလ္လိအာဒီသု စ ပရပရိဂ္ဂဟိတေသု ဧသ နယောတိ ယောဇေတဗ္ဗံ. ဂရုဘဏ္ဍပ္ပဟောနကေသုယေဝါတိ ဣဒံ ဝိညတ္တိံ သန္ဓာယ ဝုတ္တံ, အဒိန္နာဒါနေ ပန တိဏသလာကံ ဥပါဒါယ ပရပရိဂ္ဂဟိတံ ထေယျစိတ္တေန ဂဏှတော အဝဟာရော ဧဝ, ဘဏ္ဍဂ္ဃေန ကာရေတဗ္ဗော. ဝလ္လိအာဒီသူတိ ဧတ္ထ အာဒိ-သဒ္ဒေန ပါဠိအာဂတာနံ ဝေဠုမုဉ္ဇပဗ္ဗဇတိဏမတ္တိကာနံ သင်္ဂဟော ဒဋ္ဌဗ္ဗော. တတ္ထ စ ယသ္မိံ ပဒေသေ [Pg.69] ဟရိတာလဇာတိဟိင်္ဂုလိကာဒိ အပ္ပကမ္ပိ မဟဂ္ဃံ ဟောတိ, တတ္ထ တံ တာလပက္ကပ္ပမာဏတော ဦနမ္ပိ ဂရုဘဏ္ဍမေဝ, ဝိညာပေတုဉ္စ န ဝဋ္ဋတိ. 25. But at the place of a relative or an invited person, it is allowable: because a cart is an acceptable requisite, it is allowable to ask for it with permanent ownership. 'It is allowable temporarily': this means it is allowable in both cases, so it is said in the Vimativinodanī. But in the Sāratthadīpanī it is said: '“Give a cart,” etc. … it is not allowable': it is not allowable to say, 'Give a cart,' with the intention of permanent ownership. 'It is allowable temporarily': it is allowable to ask for it temporarily in all situations. He says, 'This is the method for an adze,' etc., to show that personal items like an adze are also allowable. This method should be applied also to vines and other things possessed by others. 'Only in the case of items that constitute heavy goods': this is said with reference to solicitation. But in the case of theft, taking anything possessed by another with a thieving mind, down to a blade of grass, is indeed a theft, and the value of the item must be made good. In 'vines, etc.,' the word 'etc.' should be seen as including the bamboo, muñja grass, pabbaja reeds, grass, and clay that have come down in the Pāli. And in a region where even a small amount of substances like orpiment and cinnabar is of great value, even if it is less than the size of a ripe palm fruit, it is still a heavy item, and it is not allowable to solicit it. ၂၆. သာတိ ဝိညတ္တိ. ပရိကထာဒီသု ‘‘သေနာသနံ သမ္ဗာဓ’’န္တိအာဒိနာ ပရိယာယေန ကထနံ ပရိကထာ နာမ. ဥဇုကမေဝ အကထေတွာ ‘‘ဘိက္ခူနံ ကိံ ပါသာဒေါ န ဝဋ္ဋတီ’’တိအာဒိနာ အဓိပ္ပာယော ယထာ ဝိဘူတော ဟောတိ, ဧဝံ ကထနံ ဩဘာသော နာမ. သေနာသနာဒိအတ္ထံ ဘူမိပရိကမ္မာဒိကရဏဝသေန ပစ္စယုပ္ပာဒါယ နိမိတ္တကရဏံ နိမိတ္တကမ္မံ နာမ. တီသု ပစ္စယေသု ဝိညတ္တိအာဒယော ဒဿိတာ, ဂိလာနပစ္စယေ ပန ကထန္တိ အာဟ ‘‘ဂိလာနပစ္စယေ ပနာ’’တိအာဒိ. တထာ ဥပ္ပန္နံ ပန ဘေသဇ္ဇံ ရောဂေ ဝူပသန္တေ ဘုဉ္ဇိတုံ ဝဋ္ဋတိ, န ဝဋ္ဋတီတိ? တတ္ထ ဝိနယဓရာ ‘‘ဘဂဝတာ ရောဂသီသေန ပရိဘောဂဿ ဒွါရံ ဒိန္နံ, တသ္မာ အရောဂကာလေပိ ဘုဉ္ဇိတုံ ဝဋ္ဋတိ, အာပတ္တိ န ဟောတီ’’တိ ဝဒန္တိ, သုတ္တန္တိကာ ပန ‘‘ကိဉ္စာပိ အာပတ္တိ န ဟောတိ, အာဇီဝံ ပန ကောပေတိ, တသ္မာ သလ္လေခပဋိပတ္တိယံ ဌိတဿ န ဝဋ္ဋတိ, သလ္လေခံ ကောပေတီ’’တိ ဝဒန္တီတိ. 26. Oblique intimation. Among roundabout speeches, speaking indirectly, such as, “The dwelling is crowded,” and so on, is called “roundabout speech” (parikathā). Without speaking directly, but making the intention clear in such a way, as in, “Why is a palace not suitable for the monks?” and so on, is called “suggestion” (obhāsa). Making a sign to produce requisites, by way of preparing the ground for a dwelling and so forth, is called “the act of making a sign” (nimittakamma). Intimation and so forth have been shown in regard to the three requisites. But how is it for the requisites for the sick? He said, “And for the requisites for the sick,” and so on. Further, when medicine has been thus obtained, is it permissible to consume it after the illness has subsided, or not? In this regard, the Vinaya masters say: “The Blessed One has opened the door for consumption on account of illness; therefore, it is permissible to consume it even when one is not ill, and there is no offense.” The Suttanta followers, however, say: “Although there is no offense, it corrupts one’s livelihood; therefore, for one established in the practice of effacement, it is not permissible, as it corrupts effacement.” ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha, ဝိညတ္တိဝိနိစ္ဆယကထာလင်္ကာရော နာမ Named the Ornament of the Exposition on the Ascertainment of Intimation, စတုတ္ထော ပရိစ္ဆေဒေါ. The Fourth Chapter. ၅. ကုလသင်္ဂဟဝိနိစ္ဆယကထာ 5. The Exposition on the Ascertainment of Supporting Families. ၂၇. ဧဝံ ဝိညတ္တိဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ကုလသင်္ဂဟဝိနိစ္ဆယံ ကထေတုံ ‘‘ကုလသင်္ဂဟော’’တိအာဒိမာဟ. တတ္ထ သင်္ဂဏှနံ သင်္ဂဟော, ကုလာနံ သင်္ဂဟော ကုလသင်္ဂဟော, ပစ္စယဒါယကာဒီနံ [Pg.70] ဂိဟီနံ အနုဂ္ဂဟကရဏံ. အနုဂ္ဂဟတ္ထော ဟေတ္ထ သင်္ဂဟ-သဒ္ဒေါ ယထာ ‘‘ပုတ္တဒါရဿ သင်္ဂဟော’’တိ (ခု. ပါ. ၅.၆; သု. နိ. ၂၆၅). 27. Having thus explained the ascertainment of intimation, now, to explain the ascertainment of supporting families, he begins with “supporting families,” and so on. Therein, supporting is support (saṅgaha); supporting families is kulasaṅgaha, which means showing favor to householders who are donors of requisites and so forth. Here, the word saṅgaha has the meaning of favor, as in “the support of wife and children” (Khp. 5.6; Sn. 265). ၂၈. တတ္ထ ကောဋ္ဋနန္တိ သယံ ဆိန္ဒနံ. ကောဋ္ဋာပနန္တိ ‘‘ဣမံ ဆိန္ဒာ’’တိ အညေသံ ဆေဒါပနံ. အာဠိယာ ဗန္ဓနန္တိ ယထာ ဂစ္ဆမူလေ ဥဒကံ သန္တိဋ္ဌတိ, တထာ သမန္တတော ဗန္ဓနံ. ဥဒကဿာတိ အကပ္ပိယဥဒကဿ ‘‘ကပ္ပိယဥဒကသိဉ္စန’’န္တိ ဝိသုံ ဝက္ခမာနတ္တာ, တဉ္စ အာရာမာဒိအတ္ထံ ရောပနေ အကပ္ပိယဝေါဟာရေသုပိ ကပ္ပိယဝေါဟာရေသုပိ ကပ္ပိယဥဒကသိဉ္စနာဒိ ဝဋ္ဋတီတိ ဝက္ခမာနတ္တာ ဣဓာပိ ဝိဘာဂံ ကတွာ ကပ္ပိယဥဒကသိဉ္စနာဒိ ဝိသုံ ဒဿိတံ. ဧတ္ထ စ ကတမံ အကပ္ပိယဥဒကံ, ကတမံ ပန ကပ္ပိယဥဒကန္တိ? သပ္ပာဏကံ အကပ္ပိယဥဒကံ, အပ္ပာဏကံ ကပ္ပိယဥဒကန္တိ. ကထံ ဝိညာယတီတိ စေ, ‘‘ယော ပန ဘိက္ခု ဇာနံ သပ္ပာဏကံ ဥဒကံ တိဏံ ဝါ မတ္တိကံ ဝါ သိဉ္စေယျ ဝါ သိဉ္စာပေယျ ဝါ ပါစိတ္တိယ’’န္တိ ဝစနတော. ယထာ ကောဋ္ဋနခဏနာဒိကာယိကကိရိယာပိ အကပ္ပိယဝေါဟာရေ သင်္ဂဟိတာ, ဧဝံ မာတိကာဥဇုကရဏာဒိကပ္ပိယဝေါဟာရေပီတိ အာဟ ‘‘သုက္ခမာတိကာယ ဥဇုကရဏ’’န္တိ. ဟတ္ထပါဒမုခဓောဝနနဟအာနောဒကသိဉ္စနန္တိ ဣမိနာပိ ပကာရန္တရေန ကပ္ပိယဥဒကသိဉ္စနမေဝ ဒဿေတိ. အကပ္ပိယဝေါဟာရေ ကောဋ္ဋနခဏနာဒိဝသေန သယံ ကရဏဿပိ ကထံ သင်္ဂဟောတိ? အကပ္ပိယန္တိ ဝေါဟရိယတီတိ အကပ္ပိယဝေါဟာရောတိ အကပ္ပိယဘူတံ ကရဏကာရာပနာဒိ သဗ္ဗမေဝ သင်္ဂဟိတံ, န ပန အကပ္ပိယဝစနမတ္တန္တိ ဒဋ္ဌဗ္ဗံ. ကပ္ပိယဝေါဟာရေပိ ဧသေဝ နယော. သုက္ခမာတိကာယ ဥဇုကရဏန္တိ ဣမိနာ ပုရာဏပဏ္ဏာဒီနံ ဟရဏမ္ပိ သင်္ဂဟိတန္တိ ဒဋ္ဌဗ္ဗံ. ကုဒါလာဒီနိ ဘူမိယံ ဌပေတွာ ဌာနတော ဟတ္ထေန ဂဟေတွာ ဌာနမေဝ ပါကဋတရန္တိ ‘‘ဩဘာသော’’တိ ဝုတ္တံ. 28. Therein, 'cutting' (koṭṭana) means cutting by oneself. 'Causing to cut' (koṭṭāpana) means causing others to cut by saying, 'Cut this.' 'Making a basin' (āḷiyā bandhana) means making an embankment all around so that water collects at the base of a tree. 'Of water' means of unallowable water, because 'sprinkling with allowable water' will be mentioned separately. And since it will be stated that sprinkling with allowable water and so forth is permissible when planting for the sake of a monastery, etc., in both unallowable and allowable transactions, here too, having made a distinction, sprinkling with allowable water and so forth is shown separately. And here, what is unallowable water, and what is allowable water? Water with living beings is unallowable water; water without living beings is allowable water. If it is asked how this is known, it is from the statement: 'Whatever bhikkhu, knowing that water contains living beings, should sprinkle or cause to be sprinkled grass or clay, it is an offense of expiation.' He says, 'straightening a dry water channel,' to show that just as bodily actions like cutting and digging are included in unallowable transaction, so too are actions like this included in allowable transaction. By 'sprinkling water for washing hands, feet, and face, and for bathing,' he also shows, in another way, the sprinkling of allowable water. How is even one’s own action, by way of cutting, digging, and so forth, included in 'unallowable transaction'? It should be understood that because it is transacted as 'unallowable,' an 'unallowable transaction' includes everything that is an unallowable act of doing or causing to do, and not merely unallowable speech. This same principle applies to allowable transaction. By 'straightening a dry water channel,' it should be understood that removing old leaves and so forth is also included. Leaving tools like a spade on the ground and then, taking them by hand from that place, makes the place itself more evident—this is called 'suggestion' (obhāsa). ၂၉. မဟာပစ္စရိဝါဒံ ပတိဋ္ဌာပေတုကာမော ပစ္ဆာ ဝဒတိ. ဝနတ္ထာယာတိ ဣဒံ ကေစိ ‘‘ဝတတ္ထာယာ’’တိ ပဌန္တိ, တေသံ ဝတိအတ္ထာယာတိ [Pg.71] အတ္ထော. ဝဇိရဗုဒ္ဓိဋီကာယမ္ပိ တထေဝ ဝုတ္တံ, ‘‘အာရာမရောပါ ဝနရောပါ, ယေ နရာ သေတုကာရကာ’’တိ (သံ. နိ. ၁.၄၇) ဝစနတော ပန တံ ဝိစာရေတဗ္ဗံ. အကပ္ပိယဝေါဟာရေပိ ဧကစ္စံ ဝဋ္ဋတီတိ ဒဿေတုံ ‘‘န ကေဝလဉ္စ သေသ’’န္တိအာဒိမာဟ. ယံ ကိဉ္စိ မာတိကန္တိ သုက္ခမာတိကံ ဝါ အသုက္ခမာတိကံ ဝါ. ကပ္ပိယဥဒကံ သိဉ္စိတုန္တိ ဣမိနာ ‘‘ကပ္ပိယဥဒကံ သိဉ္စထာ’’တိ ဝတ္တုမ္ပိ ဝဋ္ဋတီတိ ဒဿေတိ. သယံ ရောပေတုမ္ပိ ဝဋ္ဋတီတိ ဣမိနာ ‘‘ရောပေဟီ’’တိ ဝတ္တုမ္ပိ ဝဋ္ဋတီတိပိ သိဒ္ဓံ. 29. One who wishes to establish the view of the Mahāpaccari speaks later. Regarding 'for the sake of a forest' (vanatthāya), some read this as 'vatatthāya,' for which the meaning is 'for the sake of a fence' (vatiatthāya). The Vajirabuddhiṭīkā also states the same. However, this should be investigated in light of the saying: 'Those people who are planters of parks, planters of forests, and builders of bridges' (SN 1.47). To show that certain things are permissible even in an unallowable transaction, he says, 'And not only the rest,' and so on. 'Whatever water channel' means a dry water channel or a wet one. By 'to sprinkle allowable water,' he shows that it is also permissible to say, 'Sprinkle allowable water.' By 'it is permissible to plant oneself,' it is also established that it is permissible to say, 'Plant it.' ၃၀. ပါစိတ္တိယဉ္စေဝ ဒုက္ကဋဉ္စာတိ ပထဝီခဏနပစ္စယာ ပါစိတ္တိယံ, ကုလသင်္ဂဟပစ္စယာ ဒုက္ကဋံ. အကပ္ပိယဝေါဟာရေနာတိ ‘‘ဣဒံ ခဏ, ဣဒံ ရောပေဟီ’’တိ အကပ္ပိယဝေါဟာရေန. ဒုက္ကဋမေဝါတိ ကုလသင်္ဂဟပစ္စယာ ဒုက္ကဋံ. ဥဘယတြာတိ ကပ္ပိယာကပ္ပိယပထဝိယံ. 30. Both an offense of expiation and a wrong-doing: an offense of expiation on account of digging the earth, and a wrong-doing on account of supporting families. By unallowable transaction: by an unallowable transaction such as, 'Dig this, plant this.' Only a wrong-doing: a wrong-doing on account of supporting families. In both: in both allowable and unallowable earth. သဗ္ဗတ္ထာတိ ကုလသင်္ဂဟပရိဘောဂအာရာမာဒိအတ္ထာယ ရောပိတေ. ဒုက္ကဋမ္ပီတိ န ကေဝလံ ပါစိတ္တိယမေဝ. ကပ္ပိယေနာတိ ကပ္ပိယဥဒကေန. တေသံယေဝ ဒွိန္နန္တိ ကုလသင်္ဂဟပရိဘောဂါနံ. ဒုက္ကဋန္တိ ကုလသင်္ဂဟတ္ထာယ သယံ သိဉ္စနေ, ကပ္ပိယဝေါဟာရေန ဝါ အကပ္ပိယဝေါဟာရေန ဝါ သိဉ္စာပနေ ဒုက္ကဋံ, ပရိဘောဂတ္ထာယ သယံ သိဉ္စနေ, အကပ္ပိယဝေါဟာရေန သိဉ္စာပနေ စ ဒုက္ကဋံ. ပယောဂဗဟုလတာယာတိ သယံ ကရဏေ, ကာယပယောဂဿ ကာရာပနေ ဝစီပယောဂဿ ဗဟုတ္တေန. အာပတ္တိဗဟုလတာ ဝေဒိတဗ္ဗာတိ ဧတ္ထ သယံ သိဉ္စနေ ဓာရာပစ္ဆေဒဂဏနာယ အာပတ္တိဂဏနာ ဝေဒိတဗ္ဗာ. သိဉ္စာပနေ ပန ပုနပ္ပုနံ အာဏာပေန္တဿ ဝါစာယ ဝါစာယ အာပတ္တိ, သကိံ အာဏတ္တဿ ဗဟုသိဉ္စနေ ဧကာဝ. Everywhere: when planted for the sake of supporting families, for personal use, for a monastery, and so forth. A wrong-doing as well: not only an offense of expiation. With allowable: with allowable water. Of those very two: of supporting families and personal use. A wrong-doing: there is a wrong-doing when sprinkling by oneself for the sake of supporting families, or when causing it to be sprinkled by allowable or unallowable transaction; and there is a wrong-doing when sprinkling by oneself for the sake of personal use, or when causing it to be sprinkled by unallowable transaction. Due to the abundance of application: because in doing it oneself there is much physical application, and in causing it to be done there is much verbal application. The abundance of offenses should be understood: here, when sprinkling by oneself, the number of offenses should be understood by counting the breaks in the stream. But when causing it to be sprinkled, for one who commands repeatedly, there is an offense for every utterance; for one who commands once and much sprinkling is done, there is only one. ဩစိနနေ ဒုက္ကဋပါစိတ္တိယာနီတိ ကုလသင်္ဂဟပစ္စယာ ဒုက္ကဋံ, ဘူတဂါမပါတဗျတာယ ပါစိတ္တိယံ. အညတ္ထာတိ ဝတ္ထုပူဇာဒိအတ္ထာယ [Pg.72] ဩစိနနေ. သကိံ အာဏတ္တောတိ အကပ္ပိယဝေါဟာရေန အာဏတ္တော. ပါစိတ္တိယမေဝါတိ အကပ္ပိယဝေါဟာရေန အာဏတ္တတ္တာ ဘူတဂါမသိက္ခာပဒေန (ပါစိ. ၉၀-၉၁) ပါစိတ္တိယံ. ကပ္ပိယဝစနေန ပန ဝတ္ထုပူဇာဒိအတ္ထာယ ဩစိနာပေန္တဿ အနာပတ္တိယေဝ. In picking, there are wrong-doings and offenses of expiation: a wrong-doing on account of supporting families, and an offense of expiation on account of destroying plant life. For another purpose: when picking for the purpose of venerating a sacred object and so forth. Commanded once: commanded by an unallowable transaction. Only an offense of expiation: because one was commanded by an unallowable transaction, it is an offense of expiation under the training rule concerning plant life (Pāc. 90–91). However, for one who causes something to be picked by allowable speech for the purpose of venerating a sacred object and so forth, there is no offense at all. ၃၁. ဂန္ထနေန နိဗ္ဗတ္တံ ဒါမံ ဂန္ထိမံ. ဧသ နယော သေသေသုပိ. န ဝဋ္ဋတီတိ ကုလသင်္ဂဟတ္ထာယ, ဝတ္ထုပူဇာဒိအတ္ထာယ ဝါ ဝုတ္တနယေန ကရောန္တဿ ကာရာပေန္တဿ စ ဒုက္ကဋန္တိ အတ္ထော. ဝဋ္ဋတီတိ ဝတ္ထုပူဇာဒိအတ္ထာယ ဝဋ္ဋတိ, ကုလသင်္ဂဟတ္ထာယ ပန ကပ္ပိယဝေါဟာရေန ကာရာပေန္တဿပိ ဒုက္ကဋမေဝ. ပုရိမနယေနေဝါတိ ‘‘ဘိက္ခုဿ ဝါ’’တိအာဒိနာ ဝုတ္တနယေန. ဓမ္မာသနဝိတာနေ ဗဒ္ဓကဏ္ဋကေသု ပုပ္ဖာနိ ဝိနိဝိဇ္ဈိတွာ ဌပေန္တီတိ သမ္ဗန္ဓော. ဥပရူပရိ ဝိဇ္ဈိတွာ ဆတ္တသဒိသံ ကတွာ အာဝုဏနတော ‘‘ဆတ္တာဓိဆတ္တံ ဝိယာ’’တိ ဝုတ္တံ. ‘‘ကဒလိက္ခန္ဓမှီ’’တိအာဒိနာ ဝုတ္တံ သဗ္ဗမေဝ သန္ဓာယ ‘‘တံ အတိဩဠာရိကမေဝါ’’တိ ဝုတ္တံ, သဗ္ဗတ္ထ ကရဏေ, အကပ္ပိယဝေါဟာရေန ကာရာပနေ စ ဒုက္ကဋမေဝါတိ အတ္ထော. ပုပ္ဖဝိဇ္ဈနတ္ထံ ကဏ္ဋကမ္ပိ ဗန္ဓိတုံ န ဝဋ္ဋတီတိ ဣမဿ ဥပလက္ခဏတ္တာ ပုပ္ဖဒါမောလမ္ဗကာဒိအတ္ထာယ ရဇ္ဇုဗန္ဓနာဒိပိ န ဝဋ္ဋတီတိ ကေစိ ဝဒန္တိ. အညေ ပန ‘‘ပုပ္ဖဝိဇ္ဈနတ္ထံ ကဏ္ဋကန္တိ ဝိသေသိတတ္တာ တဒတ္ထံ ကဏ္ဋကမေဝ ဗန္ဓိတုံ န ဝဋ္ဋတိ, တဉ္စ အဋ္ဌကထာပမာဏေနာ’’တိ ဝဒန္တိ, ဝီမံသိတွာ ဂဟေတဗ္ဗံ. ပုပ္ဖပဋိစ္ဆကံ နာမ ဒန္တာဒီဟိ ကတံ ပုပ္ဖာဓာနံ. ဧတမ္ပိ နာဂဒန္တကမ္ပိ သဆိဒ္ဒမေဝ ဂဟေတဗ္ဗံ. အသောကပိဏ္ဍိယာတိ အသောကသာခါနံ, ပုပ္ဖာနံ ဝါ သမူဟေ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၄၃၁) ပန ‘‘အသောကပိဏ္ဍိယာတိ အသောကပုပ္ဖမဉ္ဇရိကာယာ’’တိ ဝုတ္တံ. ဓမ္မရဇ္ဇု နာမ စေတိယံ ဝါ ဗောဓိံ ဝါ ပုပ္ဖပ္ပဝေသနတ္ထံ အာဝိဇ္ဈိတွာ ဗန္ဓရဇ္ဇု. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၄၃၁) ပန ‘‘ဓမ္မရဇ္ဇု နာမ စေတိယာဒီနိ [Pg.73] ပရိက္ခိပိတွာ တေသဉ္စ ရဇ္ဇုယာ စ အန္တရာ ပုပ္ဖပ္ပဝေသနတ္ထာယ ဗန္ဓရဇ္ဇု. သိထိလဝဋ္ဋိတာယ ဝါ ဝဋ္ဋိယာ အဗ္ဘန္တရေ ပုပ္ဖပ္ပဝေသနတ္ထာယ ဧဝံ ဗန္ဓာတိပိ ဝဒန္တီ’’တိ ဝုတ္တံ. 31. A cord produced by tying is a tied cord. This method applies to the rest as well. 'It is not permissible' means that for one who makes or has it made for the sake of supporting a family, or for the purpose of venerating an object of reverence and so forth, in the manner stated, there is an offense of wrong-doing. 'It is permissible' means it is permissible for the purpose of venerating an object of reverence and so forth, but for the sake of supporting a family, even for one who has it made by allowable speech, it is still an offense of wrong-doing. 'By the previous method' means by the method stated beginning with 'for a bhikkhu,' and so on. The connection is that they pierce flowers and place them on the thorns attached to the canopy of the Dhamma-seat. Because they pierce them layer upon layer and string them, making them like an umbrella, it is said, 'like an umbrella upon an umbrella.' Referring to all that was said beginning with 'on a banana trunk,' it is said, 'that is indeed extremely crude.' The meaning is that in all cases of doing it oneself, and having it done by unallowable speech, there is an offense of wrong-doing. Because even tying thorns for piercing flowers is not permissible, some say that by implication, tying ropes for hanging flower garlands and so forth is also not permissible. Others, however, say that since 'thorns for piercing flowers' is specified, only tying thorns for that purpose is not permissible, and that this is according to the authority of the commentaries. This should be investigated and accepted. A 'flower receptacle' is a flower holder made from ivory and so forth. This, and also an elephant-tusk peg, should be understood as being perforated. 'Asokapiṇḍi' refers to a cluster of asoka branches or flowers. However, in the Sāratthadīpanī, it is stated: 'Asokapiṇḍi means a spray of asoka flowers.' A 'Dhamma-cord' is a cord tied by encircling a cetiya or Bodhi tree for the purpose of inserting flowers. However, in the Vimativinodanī, it is stated: 'A Dhamma-cord is a cord tied around cetiyas and so forth, for the purpose of inserting flowers between them and the cord. Some also say that it is a cord tied in this way for the purpose of inserting flowers inside a loosely twisted coil.' မတ္ထကဒါမန္တိ ဓမ္မာသနာဒိမတ္ထကေ ပလမ္ဗကဒါမံ. တေသံယေဝါတိ ဥပ္ပလာဒီနံ ဧဝ. ဝါကေန ဝါတိ ပုပ္ဖနာဠံ ဖာလေတွာ ပုပ္ဖေန ဧကာဗဒ္ဓဋ္ဌိတဝါကေန ဒဏ္ဍေန စ ဧကာဗဒ္ဓေနေဝ. ဧတေန ပုပ္ဖံ ဗီဇဂါမသင်္ဂဟံ န ဂစ္ဆတိ ပဉ္စသု ဗီဇေသု အပဝိဋ္ဌတ္တာ ပဏ္ဏံ ဝိယ, တသ္မာ ကပ္ပိယံ အကာရာပေတွာပိ ဝိကောပနေ ဒေါသော နတ္ထိ. ယဉ္စ ဆိန္နဿပိ မကုဠဿ ဝိကသနံ, တမ္ပိ အတိတရုဏဿ အဘာဝါ ဝုဍ္ဎိလက္ခဏံ န ဟောတိ, ပရိဏတဿ ပန မကုဠဿ ပတ္တာနံ သိနေဟေ ပရိယာဒါနံ ဂတေ ဝိသုံဘာဝေါ ဧဝ ဝိကာသော, တေနေဝ ဆိန္နမကုဠဝိကာသော အဆိန္နမကုဠဝိကာသတော ပရိဟီနော, မိလာတနိယုတ္တော ဝါ ဒိဿတိ. ယဉ္စ မိလာတဿ ဥဒကသညောဂေ အမိလာနတာပဇ္ဇနံ, တမ္ပိ တမ္ဗုလပဏ္ဏာဒီသု သမာနံ ဝုဍ္ဎိလက္ခဏံ န ဟောတိ. ပါဠိအဋ္ဌကထာသု စ န ကတ္ထစိ ပုပ္ဖာနံ ကပ္ပိယကရဏံ အာဂတံ, တသ္မာ ပုပ္ဖံ သဗ္ဗထာ အဗီဇမေဝါတိ ဝိညာယတိ, ဝီမံသိတွာ ဂဟေတဗ္ဗံ. A 'head-garland' means a hanging garland on top of a Dhamma-seat and so forth. 'Of those very ones' means of lotuses and the like. 'With a strip of bark' means having split the flower stalk and bound it together with the flower by means of a strip of bark and a stick that are bound together as one. By this, the flower is not included in the category of seed-plants, as it is not included among the five kinds of seeds, just like a leaf; therefore, there is no offense in destroying it even without having had it made allowable. And as for the blooming of a cut bud, that too is not a sign of growth, as it is not extremely young. For a mature bud, however, the blooming is simply the separation of the petals when their moisture has been exhausted. For that reason, the blooming of a cut bud is inferior to the blooming of an uncut bud, or it appears withered. And as for a withered flower becoming fresh again on contact with water, that too is not a sign of growth, being similar to what happens with betel leaves and the like. Moreover, in the Pāli and the commentaries, the making of flowers allowable is not found anywhere. Therefore, it is to be understood that a flower is in every way not a seed. This should be accepted after investigation. ‘‘ပသိဗ္ဗကေ ဝိယာ’’တိ ဝုတ္တတ္တာ ပုပ္ဖံ ပသိဗ္ဗကေ ဝါ ပသိဗ္ဗကသဒိသံ ဗန္ဓေ ယတ္ထ ကတ္ထစိ စီဝရေ ဝါ ပက္ခိပိတုံ ဝဋ္ဋတီတိ သိဒ္ဓံ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၄၃၁) ပန ‘‘ခန္ဓေ ဌပိတကာသာဝဿာတိ ခန္ဓေ ဌပိတသံဃာဋိံ သန္ဓာယ ဝုတ္တံ. တဉှိ တထာဗန္ဓိတုံ သက္ကာ ဘဝေယျ. ဣမိနာ စ အညမ္ပိ တာဒိသံ ကာသာဝံ ဝါ ဝတ္ထံ ဝါ ဝုတ္တနယေန ဗန္ဓိတွာ တတ္ထ ပုပ္ဖာနိ ပက္ခိပိတုံ ဝဋ္ဋတီတိ သိဒ္ဓံ. အံသဘဏ္ဍိကပသိဗ္ဗကေ ပက္ခိတ္တသဒိသတ္တာ ဝေဌိမံ နာမ န ဇာတံ, တသ္မာ သိထိလဗန္ဓဿ အန္တရန္တရာ ပက္ခိပိတုမ္ပိ ဝဋ္ဋတီတိ ဝဒန္တီ’’တိ ဝုတ္တံ. ဟေဋ္ဌာ ဒဏ္ဍကံ ပန ဗန္ဓိတုံ န [Pg.74] ဝဋ္ဋတီတိ ရဇ္ဇုအာဒီဟိ ဗန္ဓနံ သန္ဓာယ ဝုတ္တံ, ပုပ္ဖဿေဝ ပန အစ္ဆိန္နဒဏ္ဍကေဟိ ဗန္ဓိတုံ ဝဋ္ဋတိ ဧဝ. Because it is said, 'like in a bag,' it is established that it is allowable to place a flower in a bag, or in a fold resembling a bag, or to insert it anywhere in a robe. But in the Sāratthadīpanī it is said: 'The words “of the ochre robe placed on the shoulder” are said in reference to the outer robe placed on the shoulder. For it could indeed be tied in that way. By this it is established that it is also allowable to tie another such ochre robe or cloth in the manner described and to place flowers in it. Because it is similar to being placed in a shoulder-bag, it does not become what is called “wrapping.” Therefore, they say, it is also allowable to insert them in the intervals of a loose binding.' The statement below that it is not allowable to tie a stick is said in reference to binding with ropes and so on; however, it is indeed allowable to bind with the flower's own uncut stalks. ပုပ္ဖပဋေ စ ဒဋ္ဌဗ္ဗန္တိ ပုပ္ဖပဋံ ကရောန္တဿ ဒီဃတော ပုပ္ဖဒါမဿ ဟရဏပစ္စာဟရဏဝသေန ပူရဏံ သန္ဓာယ ဝုတ္တံ, တိရိယတော ဟရဏံ ပန ဝါယိမံ နာမ ဟောတိ, န ပုရိမံ. ‘‘ပုရိမဋ္ဌာနံ အတိက္ကာမေတီ’’တိ သာမညတော ဝုတ္တတ္တာ ပုရိမံ ပုပ္ဖကောဋိံ ဖုသာပေတွာ ဝါ အဖုသာပေတွာ ဝါ ပရိက္ခိပနဝသေန အတိက္ကာမေန္တဿ အာပတ္တိယေဝ. ဗန္ဓိတုံ ဝဋ္ဋတီတိ ပုပ္ဖရဟိတာယ သုတ္တဝါကကောဋိယာ ဗန္ဓိတုံ ဝဋ္ဋတိ. ဧကဝါရံ ဟရိတွာ ပရိက္ခိပိတွာတိ ဣဒံ ပုဗ္ဗေ ဝုတ္တစေတိယာဒိပရိက္ခေပံ ပုပ္ဖပဋကရဏဉ္စ သန္ဓာယ ဝုတ္တံ, တသ္မာ စေတိယံ ဝါ ဗောဓိံ ဝါ ပရိက္ခိပန္တေန ဧကဝါရံ ပရိက္ခိပိတွာ ပုရိမဋ္ဌာနံ သမ္ပတ္တေ အညဿ ဒါတဗ္ဗံ, တေနပိ ဧကဝါရံ ပရိက္ခိပိတွာ တထေဝ ကာတဗ္ဗံ. ပုပ္ဖပဋံ ကရောန္တေန စ ဟရိတွာ အညဿ ဒါတဗ္ဗံ, တေနပိ တထေဝ ကာတဗ္ဗံ. သစေပိ ဒွေယေဝ ဘိက္ခူ ဥဘောသု ပဿေသု ဌတွာ ပရိယာယေန ဟရန္တိ, ဝဋ္ဋတိယေဝါတိ ဝဒန္တိ. 'And in the case of a flower-cloth, it should be understood'—this is said in reference to one who is making a flower-cloth filling it with a flower garland lengthwise by carrying it back and forth. But carrying it crosswise is called 'weaving,' not the former. Because 'passes beyond the initial position' is stated generally, for one who passes beyond it by way of encircling, whether having made the initial end of the flower garland touch or not, there is an offense. 'It is allowable to tie' means it is allowable to tie with the end of the thread or strip of bark that is without flowers. 'Having carried it once and encircled'—this is said in reference to the previously mentioned encircling of a cetiya and so on, and the making of a flower-cloth. Therefore, one who is encircling a cetiya or a Bodhi tree should encircle it once and, upon reaching the initial position, should give it to another. That person too should encircle it once and do likewise. And one who is making a flower-cloth should carry it and give it to another, and that person too should do likewise. They say that even if just two bhikkhus stand on both sides and carry it in turn, it is allowable. ပရေဟိ ပူရိတန္တိ ဒီဃတော ပသာရိတံ. ဝါယိတုန္တိ တိရိယတော ဟရိတုံ, တံ ပန ဧကဝါရမ္ပိ န လဘတိ. ပုပ္ဖာနိ ဌပေန္တေနာတိ အဂန္ထိတာနိ ပါကတိကပုပ္ဖာနိ အညမညံ ဖုသာပေတွာပိ ဌပေန္တေန. ပုပ္ဖဒါမံ ပန ပူဇနတ္ထာယ ဘူမိယံ ဌပေန္တေန ဖုသာပေတွာ ဝါ အဖုသာပေတွာ ဝါ ဒိဂုဏံ ကတွာ ဌပေတုံ န ဝဋ္ဋတီတိ ဝဒန္တိ. ‘Filled by others’ means spread out lengthwise. ‘To be woven’ means to carry it crosswise; but that is not permissible even once. ‘By one who is placing flowers’ means by one who is placing unstrung, ordinary flowers, even making them touch one another. But they say that it is not allowable for one placing a flower garland on the ground for the purpose of worship to place it having made it double, whether making the ends touch or not. ၃၂. ဃဋိကဒါမဩလမ္ဗကောတိ ဟေဋ္ဌာဘာဂေ ဃဋိကာကာရယုတ္တော, ဒါရုဃဋိကာကာရော ဝါ ဩလမ္ဗကော. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၄၃၁) ပန ‘‘ဃဋိကဒါမဩလမ္ဗကောတိ အန္တေ ဃဋိကာကာရယုတ္တော ယမကဒါမဩလမ္ဗကော’’တိ ဝုတ္တံ. ဝဇိရဗုဒ္ဓိဋီကာယံ [Pg.75] (ဝဇိရ. ဋီ. ပါရာဇိက ၄၃၁) ပန ‘‘ဃဋိကဒါမဩလမ္ဗကောတိ ယမကဒါမဩလမ္ဗကောတိ လိခိတ’’န္တိ ဝုတ္တံ, ဧကေကံ ပန ဒါမံ နိက္ခန္တသုတ္တကောဋိယာဝ ဗန္ဓိတွာ ဩလမ္ဗိတုံ ဝဋ္ဋတိ, ပုပ္ဖဒါမဒွယံ သံဃဋိတုကာမေနပိ နိက္ခန္တသုတ္တကောဋိယာဝ သုတ္တကောဋိံ သံဃဋိတုံ ဝဋ္ဋတိ. အဍ္ဎစန္ဒာကာရေန မာလာဂုဏပရိက္ခေပေါတိ အဍ္ဎစန္ဒာကာရေန မာလာဂုဏဿ ပုနပ္ပုနံ ဟရဏပစ္စာဟရဏဝသေန ပူရေတွာ ပရိက္ခိပနံ, တေနေဝ တံ ပုရိမေ ပဝိဋ္ဌံ, တသ္မာ ဧတမ္ပိ အဍ္ဎစန္ဒာကာရံ ပုနပ္ပုနံ ဟရဏပစ္စာဟရဏဝသေန ပူရေတုံ န ဝဋ္ဋတိ. ဧကဝါရံ ပန အဍ္ဎစန္ဒာကာရကရဏေ မာလာဂုဏံ ဟရိတုံ ဝဋ္ဋတီတိ ဝဒန္တိ. ပုပ္ဖဒါမကရဏန္တိ ဧတ္ထ သုတ္တကောဋိယံ ဂဟေတွာပိ ဧကတော ကာတုံ န ဝဋ္ဋတီတိ ဝဒန္တိ. သုတ္တမယံ ဂေဏ္ဍုကံ နာမ, ဂေဏ္ဍုကခရပတ္တဒါမာနံ ပဋိက္ခိတ္တတ္တာ စေလာဒီဟိ ကတဒါမမ္ပိ န ဝဋ္ဋတိ အကပ္ပိယာနုလောမတ္တာတိ ဝဒန္တိ. ပရသန္တကံ ဒေတိ, ဒုက္ကဋမေဝါတိ ဝိဿာသဂ္ဂါဟေန ပရသန္တကံ ဂဟေတွာ ဒေန္တံ သန္ဓာယ ဝုတ္တံ. ထုလ္လစ္စယန္တိ ဧတ္ထ ဘဏ္ဍဒေယျမ္ပိ ဟောတိ. 32. A ‘pot-garland-pendant’ is one having a pot-shape in its lower part, or a pendant in the shape of a wooden pot. But in the Sāratthadīpanī it is said: ‘A “pot-garland-pendant” is a double-garland-pendant that has a pot-shape at its end.’ And in the Vajirabuddhiṭīkā it is said: ‘“Pot-garland-pendant” is written as “double-garland-pendant.”’ However, it is allowable to hang each single garland by tying it only by the protruding end of the thread. Even for one who wishes to join a pair of flower garlands, it is allowable to join the end of one thread to the end of another only by their protruding ends. ‘An encircling with a string of garlands in the shape of a half-moon’ means filling and encircling with a string of garlands repeatedly by carrying it back and forth in the shape of a half-moon. For that reason, it is included in the former case. Therefore, it is not allowable to fill this half-moon shape by repeatedly carrying it back and forth. But they say that it is allowable to carry the string of garlands once to make a half-moon shape. Regarding ‘the making of a flower garland,’ they say that here it is not allowable to make it into one, even by taking the end of the thread. A ‘ball made of thread.’ They say that since garlands of balls and rough leaves are rejected, a garland made of cloth and so on is also not allowable because it is analogous to what is not allowable. ‘He gives what belongs to another; it is a dukkaṭa.’ This is said in reference to one who gives what belongs to another, having taken it through trust. ‘A thullaccaya’: here it also becomes a bhaṇḍadeyya. ၃၃. တဉ္စ ခေါ ဝတ္ထုပူဇနတ္ထာယာတိ မာတာပိတူနမ္ပိ ပုပ္ဖံ ဒေန္တေန ဝတ္ထုပူဇနတ္ထာယေဝ ဒါတဗ္ဗန္တိ ဒဿေတိ. ‘‘မဏ္ဍနတ္ထာယ ပန သိဝလိင်္ဂါဒိပူဇနတ္ထာယာ’’တိ ဧတ္တကမေဝ ဝုတ္တတ္တာ ‘‘ဣမံ ဝိက္ကိဏိတွာ ဇီဝိဿန္တီ’’တိ မာတာပိတူနံ ဝဋ္ဋတိ, သေသဉာတကာနံ တာဝကာလိကမေဝ ဒါတုံ ဝဋ္ဋတိ. ကဿစိပီတိ ဉာတကဿ ဝါ အညာတကဿ ဝါ ကဿစိပိ. ဉာတိသာမဏေရေဟေဝါတိ တေသံ ဂိဟိပရိကမ္မမောစနတ္ထံ ဝုတ္တံ. ဣတရေတိ အညာတကာ. တေဟိပိ သာမဏေရေဟိ အာစရိယုပဇ္ဈာယာနံ ဝတ္တသီသေန ဟရိတဗ္ဗံ. သမ္ပတ္တာနံ သာမဏေရာနံ ဥပဍ္ဎဘာဂံ ဒါတုံ ဝဋ္ဋတီတိ သံဃိကဿ လာဘဿ ဥပစာရသီမဋ္ဌသာမဏေရာနမ္ပိ သန္တကတ္တာ တေသမ္ပိ ဥပဍ္ဎဘာဂေါ လဗ္ဘတေဝါတိ ကတွာ ဝုတ္တံ. စူဠကန္တိ ဥပဍ္ဎဘာဂတောပိ ဥပဍ္ဎံ. စတုတ္ထဘာဂဿေတံ [Pg.76] အဓိဝစနံ. သာမဏေရာ…ပေ… ဌပေန္တီတိ ဣဒံ အရက္ခိတအဂေါပိတံ သန္ဓာယ ဝုတ္တံ. သာရတ္ထဒီပနိယံ ပန ‘‘ဝဿဂ္ဂေန အဘာဇနီယံ သန္ဓာယ ဝုတ္တ’’န္တိ ဝုတ္တံ. တတ္ထ တတ္ထာတိ မဂ္ဂေ ဝါ စေတိယင်္ဂဏေ ဝါ. 33. ‘And that, too, for the purpose of venerating an object’: this shows that even when giving flowers to one's parents, it should be given only for the purpose of venerating an object. Because only ‘But for the purpose of adornment or for venerating a Sivaliṅga, etc.’ is stated, it is allowable for parents to say, ‘We will live by selling this.’ For other relatives, it is allowable to give only for temporary use. ‘To anyone’ means to anyone at all, whether a relative or a non-relative. ‘Even to related novices’: this is said for the purpose of freeing them from lay duties. ‘Others’ means non-relatives. Even by those novices, it should be carried as a point of duty for their teachers and preceptors. ‘It is allowable to give a half-share to the novices who have arrived’: this is said on the grounds that since the novices who are within the precincts also have a right to the Sangha's gains, they too indeed receive a half-share. ‘A small portion’ means a half of a half-share; this is a term for a quarter-share. ‘Novices... place...’: this is said in reference to what is unguarded and unprotected. But in the Sāratthadīpanī it is said: ‘This is said in reference to what is not to be divided by seniority.’ ‘Here and there’ means on a road or in a cetiya-courtyard. ၃၄. သာမဏေရေဟိ ဒါပေတုံ န လဘန္တီတိ ဣဒံ သာမဏေရေဟိ ဂိဟိကမ္မံ ကာရိတံ ဝိယ ဟောတီတိ ဝုတ္တံ, န ပန ပုပ္ဖဒါနံ ဟောတီတိ သာမဏေရာနမ္ပိ န ဝဋ္ဋနတော. ဝုတ္တဉ္စ ‘‘သယမေဝါ’’တိအာဒိ. န ဟိ တံ ပုပ္ဖဒါနံ နာမ သိယာ. ယဒိ ဟိ တထာ အာဂတာနံ တေသံ ဒါနံ ပုပ္ဖဒါနံ နာမ ဘဝေယျ, သာမဏေရေဟိပိ ဒါတုံ န လဗ္ဘေယျ. သယမေဝါတိ သာမဏေရာ သယမေဝ. ယာဂုဘတ္တာဒီနိ အာဒါယာတိ ဣဒံ ဘိက္ခူနံ အတ္ထာယ ယာဂုဘတ္တာဒိသမ္ပာဒနံ သန္ဓာယ ဝုတ္တတ္တာ ‘‘န ဝဋ္ဋတီ’’တိ အဝိသေသေန ဝုတ္တံ. အဝိသေသေန ဝုတ္တန္တိ ဣမိနာ သဗ္ဗေသမ္ပိ န ဝဋ္ဋတီတိ ဒဿေတိ. 34. ‘They do not get to have novices give it’: this is said because it would be like having novices perform a lay task, not because it is a gift of flowers that is unallowable even for novices. And it is said, ‘by themselves,’ etc. For that would not be called a gift of flowers. For if the gift to them who have come in that way were to be called a gift of flowers, it would not be permissible for even novices to give it. ‘By themselves’ means the novices themselves. ‘Taking rice gruel, boiled rice, etc.’: since this is said in reference to the procuring of rice gruel, boiled rice, etc., for the sake of bhikkhus, ‘it is not allowable’ is said without distinction. ‘Said without distinction’: by this it shows that it is not allowable for anyone at all. ၃၅. ဝုတ္တနယေနေဝါတိ ‘‘မာတာပိတူနံ တာဝ ဟရိတွာပိ ဟရာပေတွာပိ ပက္ကောသိတွာပိ ပက္ကောသာပေတွာပိ ဒါတုံ ဝဋ္ဋတိ, သေသဉာတကာနံ ပက္ကောသာပေတွာဝ. မာတာပိတူနဉ္စ ဟရာပေန္တေန ဉာတိသာမဏေရေဟေဝ ဟရာပေတဗ္ဗံ. ဣတရေ ပန ယဒိ သယမေဝ ဣစ္ဆန္တိ, ဝဋ္ဋတီ’’တိ ဣမံ ပုပ္ဖဒါနေ ဝုတ္တနယံ ဖလဒါနေပိ အတိဒိသတိ, တသ္မာ ဖလမ္ပိ မာတာပိတူနံ ဟရဏဟရာပနာဒိနာ ဒါတုံ ဝဋ္ဋတိ, သေသဉာတီနံ ပက္ကောသာပေတွာဝ. ဣဒါနိ ‘‘ယော ဟရိတွာ ဝါ ဟရာပေတွာ ဝါ…ပေ… ဣဿရဝတာယ ဒဒတော ထုလ္လစ္စယ’’န္တိ (ပါရာ. အဋ္ဌ. ၂.၄၃၆-၄၃၇) ဣမံ ပုပ္ဖဒါနေ ဝုတ္တနယံ ဖလဒါနေ သင်္ခိပိတွာ ဒဿေန္တော ‘‘ကုလသင်္ဂဟတ္ထာယ ပနာ’’တိအာဒိမာဟ. ခီဏပရိဗ္ဗယာနန္တိ အာဂန္တုကေ သန္ဓာယ ဝုတ္တံ. ဖလပရိစ္ဆေဒေနာတိ ‘‘ဧတ္တကာနိ ဖလာနိ ဒါတဗ္ဗာနီ’’တိ ဧဝံ ဖလပရိစ္ဆေဒေန ဝါ. ရုက္ခပရိစ္ဆေဒေန ဝါတိ ‘‘ဣမေဟိ ရုက္ခေဟိ [Pg.77] ဒါတဗ္ဗာနီ’’တိ ဧဝံ ရုက္ခပရိစ္ဆေဒေန ဝါ. ပရိစ္ဆိန္နေသုပိ ပန ရုက္ခေသု ‘‘ဣဓ ဖလာနိ သုန္ဒရာနိ, ဣတော ဂဏှထာ’’တိ ဝဒန္တေန ကုလသင်္ဂဟော ကတော နာမ ဟောတီတိ အာဟ ‘‘ဧဝံ ပန န ဝတ္တဗ္ဗ’’န္တိ. ရုက္ခစ္ဆလ္လီတိ ရုက္ခတ္တစော, သာ ‘‘ဘာဇနီယဘဏ္ဍ’’န္တိ ဝုတ္တာ. ဝုတ္တနယေနာတိ ပုပ္ဖဖလာဒီသု ဝုတ္တနယေန ကုလသင်္ဂဟော ဟောတီတိ ဒဿေတိ. 35. By ‘according to the method already stated’: He extends this method stated for the giving of flowers to the giving of fruit: ‘It is permissible to give to one's parents by taking it, having it taken, inviting them, or having them invited; for other relatives, only after having invited them. And when having it taken for parents, one should have it taken by related novices. But for others, if they themselves wish to take it, it is permissible.’ Therefore, it is also permissible to give fruit to parents by taking it, having it taken, etc., but to other relatives only after having invited them. Now, to show this method stated for the giving of flowers in a condensed form for the giving of fruit, he says, beginning with ‘But for the sake of supporting a family,’ referring to this passage: ‘For one who gives by taking it or having it taken... (pe)... with an attitude of ownership, there is a grave offense.’ ‘For those whose provisions are exhausted’ is said with reference to visitors. ‘By delimiting the fruit’ means by delimiting the quantity of fruit, ‘This many fruits are to be given.’ ‘Or by delimiting the tree’ means by delimiting the trees, ‘Fruit is to be given from these trees.’ But even when the trees have been delimited, if one says, ‘The fruits here are fine, take from here,’ this is called supporting a family, and so he says, ‘However, one should not speak in this way.’ ‘Tree bark’ is the bark of a tree; it is called ‘an item for distribution.’ ‘By the method stated’ shows that supporting a family occurs by the method stated in regard to flowers, fruits, and so on. ၃၆. တေသံ တေသံ ဂိဟီနံ ဂါမန္တရဒေသန္တရာဒီသု သာသနပဋိသာသနဟရဏံ ဇင်္ဃပေသနိယံ. တေနာဟ ‘‘ဂိဟီနံ ဒူတေယျံ သာသနဟရဏကမ္မ’’န္တိ. ဒူတဿ ကမ္မံ ဒူတေယျံ. ပဌမံ သာသနံ အဂ္ဂဟေတွာပိ…ပေ… ပဒေ ပဒေ ဒုက္ကဋန္တိ ဣဒံ ‘‘တဿ သာသနံ အာရောစေဿာမီ’’တိ ဣမိနာ အဓိပ္ပာယေန ဂမနံ သန္ဓာယ ဝုတ္တံ. တဿ ပန သာသနံ ပဋိက္ခိပိတွာ သယမေဝ ကာရုညေ ဌိတော ဂန္တွာ အတ္တနော ပတိရူပံ သာသနံ အာရောစေတိ, အနာပတ္တိ. ဂိဟီနဉ္စ ကပ္ပိယသာသနံ ဟရိတုံ ဝဋ္ဋတီတိ သမ္ဗန္ဓော. ဣမေဟိ ပန အဋ္ဌဟိ ကုလဒူသကကမ္မေဟီတိ ပုပ္ဖဒါနံ ဖလဒါနံ စုဏ္ဏဒါနံ မတ္တိကဒါနံ ဒန္တကဋ္ဌဒါနံ ဝေဠုဒါနံ ပဏ္ဏဒါနံ ဇင်္ဃပေသနိကန္တိ ဣမေဟိ ယထာဝုတ္တေဟိ. ပဗ္ဗာဇနီယကမ္မကတောတိ ကုလဒူသနပစ္စယာ ကတပဗ္ဗာဇနီယကမ္မော. 36. For those various laypeople, carrying messages and counter-messages to other villages, other regions, and so on, is acting as a messenger. Hence it is said: ‘For laypeople, messenger duty is the act of carrying instructions.’ The work of a messenger is messenger duty. ‘Even if one initially does not accept the instruction... (pe)... at every step there is an offense of wrong conduct’: this is said with reference to going with the intention, ‘I will deliver his instruction.’ But if, having rejected his instruction, one goes out of compassion and delivers a suitable instruction of one's own, there is no offense. The connection is: ‘And it is permissible to carry a permissible instruction for laypeople.’ ‘By these eight acts that corrupt families’: that is, by these as they have been stated: giving flowers, giving fruit, giving cosmetic powder, giving clay, giving tooth-sticks, giving bamboo, giving leaves, and acting as a messenger. ‘One for whom an act of banishment has been done’ means one for whom an act of banishment has been done on account of corrupting families. ၃၇. သေက္ခဘူမိယံ ဝါတိ ဣမိနာ ဈာနဘူမိမ္ပိ သင်္ဂဏှာတိ. တိဏ္ဏံ ဝိဝေကာနန္တိ ကာယစိတ္တဥပဓိဝိဝေကဘူတာနံ တိဏ္ဏံ ဝိဝေကာနံ. ပိဏ္ဍာယ စရဏဿ ဘောဇနပရိယောသာနတ္တာ ဝုတ္တံ ‘‘ယာဝ ဘောဇနပရိယောသာန’’န္တိ. ဘုတွာ အာဂစ္ဆန္တဿပိ ပုန ဝုတ္တနယေနေဝ ပဏိဓာယ စီဝရသဏ္ဌာပနာဒီနိ ကရောန္တဿ ဒုက္ကဋမေဝါတိ ဒဋ္ဌဗ္ဗံ. 37. ‘Or on the learner's plane’: by this he also includes the jhāna-plane. ‘Of the three seclusions’: of the three seclusions which are bodily seclusion, mental seclusion, and seclusion from the substrata of existence. Because the alms-round culminates in the meal, it is said, ‘until the conclusion of the meal.’ It should be understood that there is indeed an offense of wrong conduct even for one who is returning after having eaten, if he, having made a resolve in the way already stated, does things like arranging his robe. ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus in the Vinayālaṅkāra, the commentary on the Vinayasaṅgaha, ကုလသင်္ဂဟဝိနိစ္ဆယကထာလင်္ကာရော နာမ The Ornament of the Discourse on the Elucidation of Supporting Families ပဉ္စမော ပရိစ္ဆေဒေါ. The Fifth Chapter. ၆. မစ္ဆမံသဝိနိစ္ဆယကထာ 6. The Discourse on the Elucidation of Fish and Meat ၃၈. ဧဝံ [Pg.78] ကုလသင်္ဂဟဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ မစ္ဆမံသဝိနိစ္ဆယံ ကထေတုံ ‘‘မစ္ဆမံသေသု ပနာ’’တိအာဒိ ဝုတ္တံ. တတ္ထ ထလေ ဌပိတမတ္တေ မရတိ, ကေဝဋ္ဋာဒီဟိ ဝါ မာရိယတီတိ မစ္ဆော. မစ္ဆဿ ဣဒန္တိ မစ္ဆံ, မသိယတေ အာမသိယတေတိ မံသံ, မစ္ဆဉ္စ မံသဉ္စ မစ္ဆမံသာနိ, တေသု. မစ္ဆမံသေသု ပန ဝိနိစ္ဆယော ဧဝံ ဝေဒိတဗ္ဗောတိ ယောဇနာ. မစ္ဆဂ္ဂဟဏေနာတိ ဧတ္ထ နိဒ္ဓါရဏံ န ကာတဗ္ဗံ. ပန-သဒ္ဒေါ ပက္ခန္တရတ္ထော, ဒိဝါသေယျာဒီသု ဝိနိစ္ဆယတော အပရော မစ္ဆမံသေသု ဝိနိစ္ဆယော ဝေဒိတဗ္ဗောတိ အတ္ထော. ဂယှတေ အနေနာတိ ဂဟဏံ. ကိံ တံ? သဒ္ဒေါ, မစ္ဆဣတိ ဂဟဏံ မစ္ဆဂ္ဂဟဏံ, တေန မစ္ဆဂ္ဂဟဏေန, မစ္ဆသဒ္ဒေနာတိ အတ္ထော. မံသေသု ပန…ပေ… အကပ္ပိယာနီတိ ဧတ္ထ မနုဿမံသံ သမာနဇာတိမံသတော ပဋိက္ခိတ္တံ. ဟတ္ထိအဿာနံ မံသာနိ ရာဇင်္ဂတော, သုနခအဟီနံ ဇေဂုစ္ဆဘာဝတော, သေသာနံ ဝါဠမိဂတ္တာ ဘိက္ခူနံ ပရိဗန္ဓဝိမောစနတ္ထံ ပဋိက္ခိတ္တန္တိ ဒဋ္ဌဗ္ဗံ. 38. Having thus spoken on the elucidation of supporting families, now, in order to speak on the elucidation of fish and meat, the passage beginning 'But in regard to fish and meat' is stated. Therein, a fish is that which dies merely by being placed on land or is killed by fishermen and so on. That which is of a fish (macchassa idaṃ) is fish-meat (macchaṃ); it is crushed (masiyate) or handled (āmasiyate), thus it is meat (maṃsaṃ). Fish and meat are fish-and-meat (macchamaṃsāni); 'in regard to these' (tesu). The syntax is: 'But in regard to fish and meat, the elucidation should be understood thus.' 'By the term "fish"': here a specification should not be made. The word 'but' has the sense of a different topic; the meaning is that apart from the elucidation concerning daytime lying down and so on, another elucidation concerning fish and meat should be understood. 'Taking' (gahaṇa) is that by which something is taken. What is that? A word. The taking of 'fish' is the term 'fish' (macchaggahaṇaṃ); 'by that term "fish"' means by the word 'fish.' 'But in regard to meat... (pe)... are unallowable': here, human flesh is prohibited because it is flesh of the same species. The flesh of elephants and horses is prohibited because they are royal property; that of dogs and snakes because they are repulsive; that of the rest because they are beasts of prey, for the purpose of freeing bhikkhus from danger. This should be understood. တိကောဋိပရိသုဒ္ဓန္တိ ဒိဋ္ဌသုတပရိသင်္ကိတသင်္ခါတာဟိ တီဟိ ကောဋီဟိ တီဟိ အာကာရေဟိ တီဟိ ကာရဏေဟိ ပရိသုဒ္ဓံ, ဝိမုတ္တန္တိ အတ္ထော. တတ္ထ အဒိဋ္ဌအသုတာနိ စက္ခုဝိညာဏသောတဝိညာဏာနံ အနာရမ္မဏဘာဝတော ဇာနိတဗ္ဗာနိ. အပရိသင်္ကိတံ ပန ကထံ ဇာနိတဗ္ဗန္တိ အာဟ ‘‘အပရိသင်္ကိတံ ပနာ’’တိအာဒိ, တီဏိ ပရိသင်္ကိတာနိ ဉတွာ တေသံ ပဋိပက္ခဝသေန အပရိသင်္ကိတံ ဇာနိတဗ္ဗန္တိ အတ္ထော. ဣဒါနိ တာနိ တီဏိ ပရိသင်္ကိတာနိ စ ဧဝံ ပရိသင်္ကိတေ သတိ ဘိက္ခူဟိ ကတ္တဗ္ဗဝိဓိဉ္စ တေန ဝိဓိနာ အပရိသင်္ကိတေ သတိ ကတ္တဗ္ဗဘာဝဉ္စ ဝိတ္ထာရတော ဒဿေတုံ ‘‘ကထ’’န္တိအာဒိမာဟ. တတ္ထ ဒိသွာ ပရိသင်္ကိတံ ဒိဋ္ဌပရိသင်္ကိတံ နာမ. သုတွာ ပရိသင်္ကိတံ သုတပရိသင်္ကိတံ နာမ. အဒိသွာ အသုတွာ တက္ကေန အနုမာနေန ပရိသင်္ကိတံ တဒုဘယဝိနိမုတ္တပရိသင်္ကိတံ နာမ. တံ တိဝိဓမ္ပိ ပရိသင်္ကိတသာမညေန ဧကာ ကောဋိ [Pg.79] ဟောတိ, တတော ဝိမုတ္တံ အပရိသင်္ကိတံ နာမ. ဧဝံ အဒိဋ္ဌံ အသုတံ အပရိသင်္ကိတံ မစ္ဆမံသံ တိကောဋိပရိသုဒ္ဓံ ဟောတိ. 'Pure in three respects' means purified by the three aspects, the three modes, the three reasons, known as seen, heard, and suspected; the meaning is 'released.' Therein, the unseen and unheard should be known from their not being an object for eye-consciousness and ear-consciousness. But as to how the unsuspected should be known, he says, 'But the unsuspected,' etc. The meaning is that by knowing the three kinds of suspicion, the unsuspected should be known as their opposite. Now, to explain in detail those three kinds of suspicion, the procedure to be followed by bhikkhus when there is suspicion, and what is to be done when there is no suspicion according to that procedure, he says, 'How?' etc. Therein, suspicion after seeing is called seen-suspicion. Suspicion after hearing is called heard-suspicion. Suspicion without seeing or hearing, by reasoning and inference, is called suspicion apart from both. These three types, being suspicion in general, form one aspect; what is released from that is called unsuspected. Thus, fish and meat that are unseen, unheard, and unsuspected are pure in three respects. ဇာလံ မစ္ဆဗန္ဓနံ. ဝါဂုရာ မိဂဗန္ဓိနီ. ကပ္ပတီတိ ယဒိ တေသံ ဝစနေန သင်္ကာ နိဝတ္တတိ, ဝဋ္ဋတိ, န တံ ဝစနံ လေသကပ္ပံ ကာတုံ ဝဋ္ဋတိ. တေနေဝ ဝက္ခတိ ‘‘ယတ္ထ စ နိဗ္ဗေမတိကော ဟောတိ, တံ သဗ္ဗံ ကပ္ပတီ’’တိ. ပဝတ္တမံသန္တိ အာပဏာဒီသု ပဝတ္တံ ဝိက္ကာယိကံ ဝါ မတမံသံ ဝါ. မင်္ဂလာဒီနန္တိ အာဒိ-သဒ္ဒေန အာဟုနပါဟုနာဒိကေ သင်္ဂဏှာတိ. ဘိက္ခူနံယေဝ အတ္ထာယ အကတန္တိ ဧတ္ထ အဋ္ဌာနပ္ပယုတ္တော ဧဝ-သဒ္ဒေါ, ဘိက္ခူနံ အတ္ထာယ အကတမေဝါတိ သမ္ဗန္ဓိတဗ္ဗံ, တသ္မာ ဘိက္ခူနဉ္စ မင်္ဂလာဒီနဉ္စာတိ မိဿေတွာ ကတမ္ပိ န ဝတ္တတီတိ ဝေဒိတဗ္ဗံ. ကေစိ ပန ‘‘ယထာဌိတဝသေန အဝဓာရဏံ ဂဟေတွာ ဝဋ္ဋတီ’’တိ ဝဒန္တိ, တံ န သုန္ဒရံ. ယတ္ထ စ နိဗ္ဗေမတိကော ဟောတီတိ ဘိက္ခူနံ အတ္ထာယ ကတေပိ သဗ္ဗေန သဗ္ဗံ ပရိသင်္ကိတာဘာဝမာဟ. A jāla is a fish-net. A vāgurā is a deer-snare. 'It is allowable': if the doubt ceases because of their word, it is allowable; it is not allowable to take that word as a pretext. For that reason it will be said: 'And where one is free from uncertainty, all that is allowable.' 'Readily available meat' means meat for sale in shops and so on, or carrion. 'For auspicious occasions, etc.': by the word 'etc.' he includes gifts for guests and visitors. 'Not made for the sake of bhikkhus': here the particle 'eva' is misplaced; it should be connected as 'bhikkhūnaṃ atthāya akatam eva' (truly not made for the sake of bhikkhus). Therefore, it should be understood that even if it is made mixed for both bhikkhus and for auspicious occasions, etc., it is not allowable. Some, however, say, 'Taking the emphasis as it stands, it is allowable,' but that is not good. 'And where one is free from uncertainty': this states the complete absence of suspicion even when it is made for the sake of bhikkhus. ၃၉. တမေဝတ္ထံ အာဝိကာတုံ ‘‘သစေ ပနာ’’တိအာဒိ ဝုတ္တံ. ဣတရေသံ ဝဋ္ဋတီတိ အဇာနန္တာနံ ဝဋ္ဋတိ, ဇာနတောဝေတ္ထ အာပတ္တိ ဟောတီတိ. တေယေဝါတိ ယေ ဥဒ္ဒိဿ ကတံ, တေယေဝ. ဥဒ္ဒိဿ ကတမံသပရိဘောဂတော အကပ္ပိယမံသပရိဘောဂေ ဝိသေသံ ဒဿေတုံ ‘‘အကပ္ပိယမံသံ ပနာ’’တိအာဒိ ဝုတ္တံ. ပုရိမသ္မိံ သစိတ္တကာပတ္တိ, ဣတရသ္မိံ အစိတ္တကာ. တေနာဟ ‘‘အကပ္ပိယမံသံ အဇာနိတွာ ဘုဉ္ဇန္တဿပိ အာပတ္တိယေဝါ’’တိ. ‘‘ပရိဘောဂကာလေ ပုစ္ဆိတွာ ပရိဘုဉ္ဇိဿာမီတိ ဝါ ဂဟေတွာ ပုစ္ဆိတွာဝ ပရိဘုဉ္ဇိတဗ္ဗ’’န္တိ (ဝိ. သင်္ဂ. အဋ္ဌ. ၃၉) ဝစနတော အကပ္ပိယမံသံ အဇာနိတွာ ပဋိဂ္ဂဏှန္တဿ ပဋိဂ္ဂဟဏေ အနာပတ္တိ သိဒ္ဓါ. အဇာနိတွာ [Pg.80] ပရိဘုဉ္ဇန္တဿေဝ ဟိ အာပတ္တိ ဝုတ္တာ. ဝတ္တန္တိ ဝဒန္တီတိ ဣမိနာ အာပတ္တိ နတ္ထီတိ ဒဿေတိ. 39. To make that same meaning clear, the passage beginning 'But if...' was stated. 'It is allowable for the others': it is allowable for those who do not know; for one who knows, there is an offense here. 'Those very ones': those for whom it was made. To show the difference between consuming meat made on purpose and consuming unallowable meat, the passage beginning 'But unallowable meat...' was stated. In the former case, the offense is intentional; in the latter, it is unintentional. Hence it is said: 'There is indeed an offense even for one who eats unallowable meat without knowing it.' In accordance with the statement, 'At the time of consumption one should ask and then consume, or having taken it, one must ask before consuming,' it is established that for one who accepts unallowable meat without knowing, there is no offense in the acceptance. For the offense has been stated only for one who consumes it without knowing. 'They say,' 'they speak': by this he shows that there is no offense. ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus in the Vinayālaṅkāra, the commentary on the Vinayasaṅgaha, မစ္ဆမံသဝိနိစ္ဆယကထာလင်္ကာရော နာမ The Ornament of the Discourse on the Elucidation of Fish and Meat, ဆဋ္ဌော ပရိစ္ဆေဒေါ. The Sixth Chapter. ၇. အနာမာသဝိနိစ္ဆယကထာ 7. The Discourse on the Elucidation of What Is Not to Be Touched ၄၀. ဧဝံ မစ္ဆမံသဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ အနာမာသဝိနိစ္ဆယံ ကထေတုံ ‘‘အနာမာသ’’န္တိအာဒိမာဟ. တတ္ထ အာမသိယတေတိ အာမာသံ, န အာမာသံ အနာမာသံ, အပရာမသိတဗ္ဗန္တိ အတ္ထော. ပါရိပန္ထိကာတိ ဝိကုပ္ပနိကာ, အန္တရာယိကာတိ ဝုတ္တံ ဟောတိ. နဒီသောတေန ဝုယှမာနံ မာတရန္တိ ဧတံ ဥက္ကဋ္ဌပရိစ္ဆေဒဒဿနတ္ထံ ဝုတ္တံ. အညာသု ပန ဣတ္ထီသု ကာရုညာဓိပ္ပာယေန မာတရိ ဝုတ္တနယေန ပဋိပဇ္ဇန္တဿ နေဝတ္ထိ ဒေါသောတိ ဝဒန္တိ. ‘‘မာတရ’’န္တိ ဝုတ္တတ္တာ အညာသု န ဝဋ္ဋတီတိ ဝဒန္တာပိ အတ္ထိ. ဧတ္ထ ဂဏှာဟီတိ န ဝတ္တဗ္ဗာတိ ဂေဟဿိတပေမေန ကာယပ္ပဋိဗဒ္ဓေန ဖုသနေ ဒုက္ကဋံ သန္ဓာယ ဝုတ္တံ. ကာရုညေန ပန ဝတ္ထာဒိံ ဂဟေတုံ အသက္ကောန္တိံ ‘‘ဂဏှာဟီ’’တိ ဝဒန္တဿပိ အဝသဘာဝပ္ပတ္တိတော ဥဒကေ နိမုဇ္ဇန္တိံ ကာရုညေန သဟသာ အနာမာသန္တိ အစိန္တေတွာ ကေသာဒီသု ဂဟေတွာ မောက္ခာဓိပ္ပာယေန အာကဍ္ဎတောပိ အနာပတ္တိယေဝ. န ဟိ မီယမာနံ မာတရံ ဥပေက္ခိတုံ ဝဋ္ဋတိ. အညာတိကာယ ဣတ္ထိယာပိ ဧသေဝ နယော. ဥက္ကဋ္ဌာယ မာတုယာပိ အာမာသော န ဝဋ္ဋတီတိ ဒဿနတ္ထံ ‘‘မာတရ’’န္တိ ဝုတ္တံ. တဿ ကာတဗ္ဗံ ပန အညာသမ္ပိ ဣတ္ထီနံ ကရောန္တဿပိ အနာပတ္တိယေဝ အနာမာသတ္တေ ဝိသေသာဘာဝါ. 40. Having thus spoken on the elucidation of fish and meat, now, to speak on the elucidation of what is not to be touched, he states the passage beginning 'what is not to be touched.' Herein, `āmāsa` is that which is touched; `anāmāsa` is not `āmāsa`, meaning it should not be touched. 'Obstructive' means disruptive; it is said to be hindering. 'A mother being carried away by a river's current'—this is stated to show an extreme case. However, regarding other women, they say there is no fault for one who acts out of compassion in the manner described for a mother. There are also those who say that since 'mother' is mentioned, it is not allowable in the case of others. Here, 'Take hold' should not be said—this is stated with reference to the offense of wrong-doing for touching with bodily contact out of affection connected with the household life. But there is no offense for one who, out of compassion, says 'Take hold' to a woman unable to grasp a cloth or the like; nor for one who, out of compassion and with the intention of rescuing her, suddenly pulls by the hair or the like a woman who is sinking in the water, having become helpless, without thinking 'this is not to be touched.' For it is not proper to be indifferent to a dying mother. This same principle applies to an unrelated woman. The word 'mother' is used to show that touching is not allowable even toward one's own mother, who is of the highest regard. Moreover, for one who does for other women also what is to be done for her, there is no offense, as there is no difference in the state of being 'not to be touched'. တိဏဏ္ဍုပကန္တိ [Pg.81] ဟိရိဝေရာဒိမူလေဟိ ကေသာလင်္ကာရတ္ထာယ ကတစုမ္ဗဋကံ. တာလပဏ္ဏမုဒ္ဒိကန္တိ တာလပဏ္ဏေဟိ ကတံ အင်္ဂုလိမုဒ္ဒိကံ. တေန တာလပဏ္ဏာဒိမယံ ကဋိသုတ္တကဏ္ဏပိဠန္ဓနာဒိ သဗ္ဗံ န ဝဋ္ဋတီတိ သိဒ္ဓံ. ပရိဝတ္တေတွာတိ အတ္တနော နိဝါသနပါရုပနဘာဝတော အပနေတွာ, စီဝရတ္ထာယ ပရိဏာမေတွာတိ ဝုတ္တံ ဟောတိ. စီဝရတ္ထာယ ပါဒမူလေ ဌပေတီတိ ဣဒံ နိဒဿနမတ္တံ. ပစ္စတ္ထရဏဝိတာနာဒိအတ္ထမ္ပိ ဝဋ္ဋတိယေဝ, ပူဇာဒိအတ္ထံ တာဝကာလိကမ္ပိ အာမသိတုံ ဝဋ္ဋတိ. သီသပသာဓနဒန္တသူစီတိ ဣဒံ သီသာလင်္ကာရတ္ထာယ ပဋပိလောတိကာဟိ ကတသီသပသာဓနကဉ္စေဝ ဒန္တသူစိအာဒိ စာတိ ဒွေ တယော. သီသပသာဓနံ သိပါဋိကောပကရဏတ္ထာယ စေဝ ဒန္တသူစိံ သူစိဥပကရဏတ္ထာယ စ ဂဟေတဗ္ဗန္တိ ယထာက္ကမံ အတ္ထံ ဒဿေတိ. ကေသကလာပံ ဗန္ဓိတွာ တတ္ထ တိရိယံ ပဝေသနတ္ထာယ ကတာ သူစိ ဧဝ သီသပသာဓနကဒန္တသူစီတိ ဧကမေဝ ကတွာ သိပါဋိကာယ ပက္ခိပိတွာ ပရိဟရိတဗ္ဗသူစိယေဝ တဿ တဿ ကိစ္စဿ ဥပကရဏန္တိ သိပါဋိကသူစိဥပကရဏံ, ဧဝံ ဝါ ယောဇနာ ကာတဗ္ဗာ. A grass pad is a coil made from hirivera roots, etc., for hair adornment. A palm-leaf ring is a finger ring made from palm leaves. Thus, it is established that anything made from palm leaves, such as waist strings, ear ornaments, and the like, is not permissible. “Turned over” means removing it from being one’s lower garment or upper robe, and it is said to be converted for the purpose of a robe. Placing it at the feet for the purpose of a robe is merely an illustration. It is also permissible for purposes like a spread, canopy, and the like, and even temporarily to touch it for purposes like worship. A head ornament and a toothpick—these are two or three: a head ornament made from strips of cloth for head adornment, and a toothpick, etc. The head ornament should be taken for the purpose of sipāṭikā equipment, and the toothpick for the purpose of needle equipment. This explains the meaning in order. A needle made for inserting horizontally after tying a tuft of hair is the same as the head ornament-toothpick—it should be considered a single item. After placing it in a sipāṭikā, it should be carried as a needle, an instrument for those various tasks, serving as a sipāṭikā-needle instrument. Alternatively, this is how the explanation should be arranged. ပေါတ္ထကရူပန္တိ သုဓာဒီဟိ ကတံ ပါရာဇိကဝတ္ထုဘူတာနံ တိရစ္ဆာနဂတိတ္ထီနံ သဏ္ဌာနေန ကတမ္ပိ အနာမာသမေဝ. ဣတ္ထိရူပါနိ ဒဿေတွာ ကတံ ဝတ္ထုဘိတ္တိအာဒိဉ္စ ဣတ္ထိရူပံ အနာမသိတွာ ဝဠဉ္ဇေတုံ ဝဋ္ဋတိ. ဧဝရူပေ ဟိ အနာမာသေ ကာယသံသဂ္ဂရာဂေ အသတိ ကာယပ္ပဋိဗဒ္ဓေန အာမသတော ဒေါသော နတ္ထိ. ဘိန္ဒိတွာတိ ဧတ္ထ ဟတ္ထေန အဂ္ဂဟေတွာဝ ကေနစိ ဒဏ္ဍာဒိနာ ဘိန္ဒိတဗ္ဗံ. ဧတ္ထ စ အနာမာသမ္ပိ ဒဏ္ဍပါသာဏာဒီဟိ ဘေဒနဿ အဋ္ဌကထာယံ ဝုတ္တတ္တာ, ပါဠိယမ္ပိ အာပဒါသု မောက္ခာဓိပ္ပာယဿ အာမသနေပိ အနာပတ္တိယာ ဝုတ္တတ္တာ စ သပ္ပိနိအာဒိဝါဠမိဂီဟိ ဂဟိတပါဏကာနံ မောစနတ္ထာယ တံ တံ သပ္ပိနိအာဒိဝတ္ထုံ ဒဏ္ဍာဒီဟိ ပဋိက္ခိပိတွာ ဂဟေတုံ, မာတုအာဒိံ ဥဒကေ မီယမာနံ ဝတ္ထာဒီဟိ ဂဟေတုံ, အသက္ကောန္တိံ [Pg.82] ကေသာဒီသု ဂဟေတွာ ကာရုညေန ဥက္ခိပိတုဉ္စ ဝဋ္ဋတီတိ အယမတ္ထော ဂဟေတဗ္ဗောဝ. ‘‘အဋ္ဌကထာယံ ‘န တွေဝ အာမသိတဗ္ဗာ’တိ ဣဒံ ပန ဝစနံ အမီယမာနံ ဝတ္ထုံ သန္ဓာယ ဝုတ္တန္တိ အယံ အမှာကံ ခန္တီ’’တိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၂၈၁) ဝုတ္တံ. A figure made of plaster, etc., even if shaped in the form of female animals that are the basis for a pārājika offense, is still to be considered as ‘not to be touched’. And it is permissible to use objects like walls made by depicting female forms, without touching the female form. In such a case of an object not to be touched, if there is no lust for bodily contact, there is no fault for one who touches with something connected to the body. “Breaking it” here means it should be broken with a stick or something else, without grasping it with the hand. Here, because in the commentary, even breaking without touching, by means of a stick, stone, etc., is mentioned; and because in the Pāli too it is said that in emergencies there is no offense even in touching with the intention of release, therefore, for the purpose of freeing creatures whose limbs have been seized by female snakes, wild animals, etc., one may push aside those female snakes, etc., with sticks, etc., and take hold of the creatures; and one may seize a mother, etc., who is drowning in water, with cloth, etc.; and one may lift up a person who is unable to move by grasping their hair, etc., out of compassion. This meaning should be taken. “However, the statement in the commentary, ‘One should not touch’ refers to a case not involving drowning,” such is our acceptance, as stated in the Vimativinodanī (Vi. Vi. Ṭī. 1.281). ၄၁. မဂ္ဂံ အဓိဋ္ဌာယာတိ ‘‘မဂ္ဂေါ အယ’’န္တိ မဂ္ဂသညံ ဥပ္ပာဒေတွာတိ အတ္ထော. ပညပေတွာ ဒေန္တီတိ ဣဒံ သာမီစိဝသေန ဝုတ္တံ, တေဟိ ပန ‘‘အာသနံ ပညပေတွာဝ နိသီဒထာ’’တိ ဝုတ္တေ သယမေဝ ပညပေတွာ နိသီဒိတုံ ဝဋ္ဋတိ. တတ္ထ ဇာတကာနီတိ အစ္ဆိန္ဒိတွာ ဘူတဂါမဘာဝေနေဝ ဌိတာနိ. ‘‘ကီဠန္တေနာ’’တိ ဝုတ္တတ္တာ သတိ ပစ္စယေ အာမသန္တဿ အနာပတ္တိ, ဣဒဉ္စ ဂိဟိသန္တကံ သန္ဓာယ ဝုတ္တံ, ဘိက္ခုသန္တကံ ပန ပရိဘောဂါရဟံ သဗ္ဗထာ အာမသိတုံ န ဝဋ္ဋတိ ဒုရူပစိဏ္ဏတ္တာ. တာလပနသာဒီနီတိ စေတ္ထ အာဒိ-သဒ္ဒေန နာဠိကေရလဗုဇတိပုသအလာဗုကုမ္ဘဏ္ဍပုဿဖလဧဠာလုကဖလာနံ သင်္ဂဟော ဒဋ္ဌဗ္ဗော. ‘‘ယထာဝုတ္တဖလာနံယေဝ စေတ္ထ ကီဠာဓိပ္ပာယေန အာမသနံ န ဝဋ္ဋတီ’’တိ ဝုတ္တတ္တာ ပါသာဏသက္ခရာဒီနိ ကီဠာဓိပ္ပာယေနပိ အာမသိတုံ ဝဋ္ဋတိ. အနုပသမ္ပန္နာနံ ဒဿာမီတိ ဣဒံ အပဋိဂ္ဂဟေတွာ ဂဟဏံ သန္ဓာယ ဝုတ္တံ. အတ္တနောပိ အတ္ထာယ ပဋိဂ္ဂဟေတွာ ဂဟဏေ ဒေါသော နတ္ထိ အနာမာသတ္တာဘာဝါ. 41. “Maggaṃ adhiṭṭhāya” means producing the perception of the path, thinking “This is the path.” “Paññapetvā denti” is said in the manner of respect; but when told by them, “Having prepared a seat, sit down,” it is allowable to prepare it oneself and sit. There, “jātakāni” refers to things that are not severed, existing in their natural state as plant life. Because it is said, “by one playing,” if there is a condition, there is no offense for one who touches. This is said with reference to possessions belonging to lay people, but possessions belonging to monks, being suitable for use, it is in no way allowable to touch, due to their being improperly used. In “tālapanasādīni,” with the word “ādi,” the inclusion of coconuts, bottle gourds, sponge gourds, white gourds, pumpkins, edible gourds, and cucumber fruits should be understood. Because it is said, “Touching just the aforementioned fruits for the purpose of play is not allowable here,” stones, gravel, and the like are allowable to touch even for the purpose of play. “Anupasampannānaṃ dassāmi” (I will give to the unordained) is said with reference to taking something without having formally received it. Even for one’s own sake, there is no fault in taking after having formally received it, because it is not in the category of ‘not to be touched’. ၄၂. မုတ္တာတိ (မ. နိ. ဋီ. ၁.၂ ပထဝီဝါရဝဏ္ဏနာ; သာရတ္ထ. ဋီ. ၂.၂၈၁) ဟတ္ထိကုမ္ဘဇာတိကာ အဋ္ဌဝိဓာ မုတ္တာ. တထာ ဟိ ဟတ္ထိကုမ္ဘံ, ဝရာဟဒါဌံ, ဘုဇဂသီသံ, ဝလာဟကံ, ဝေဠု, မစ္ဆသိရော, သင်္ခေါ, သိပ္ပီတိ အဋ္ဌ မုတ္တာယောနိယော. တတ္ထ ဟတ္ထိကုမ္ဘဇာ ပီတဝဏ္ဏာ ပဘာဟီနာ. ဝရာဟဒါဌာ ဝရာဟဒါဌာဝဏ္ဏာဝ. ဘုဇဂသီသဇာ နီလာဒိဝဏ္ဏာ သုဝိသုဒ္ဓါ ဝဋ္ဋလာ စ. ဝလာဟကဇာ ဘာသုရာ ဒုဗ္ဗိဘာဂါ ရတ္တိဘာဂေ အန္ဓကာရံ ဝိဓမေန္တိယော တိဋ္ဌန္တိ, ဒေဝူပဘောဂါ ဧဝ စ ဟောန္တိ. ဝေဠုဇာ ကရကဖလသမာနဝဏ္ဏာ န ဘာသုရာ, တေ [Pg.83] စ ဝေဠူ အမနုဿဂေါစရေယေဝ ပဒေသေ ဇာယန္တိ. မစ္ဆသိရဇာ ပါဌီနပိဋ္ဌိသမာနဝဏ္ဏာ ဝဋ္ဋလာ လဃဝေါ စ တေဇဝန္တာ ဟောန္တိ ပဘာဝိဟီနာ စ, တေ စ မစ္ဆာ သမုဒ္ဒမဇ္ဈေယေဝ ဇာယန္တိ. သင်္ခဇာ သင်္ခဥဒရစ္ဆဝိဝဏ္ဏာ ကောလဖလပ္ပမာဏာပိ ဟောန္တိ ပဘာဝိဟီနာဝ. သိပ္ပိဇာ ပဘာဝိသေသယုတ္တာ ဟောန္တိ နာနာသဏ္ဌာနာ. ဧဝံ ဇာတိတော အဋ္ဌဝိဓာသု မုတ္တာသု ယာ မစ္ဆသင်္ခသိပ္ပိဇာ, တာ သာမုဒ္ဒိကာ. ဘုဇဂဇာပိ ကာစိ သာမုဒ္ဒိကာ ဟောန္တိ, ဣတရာ အသာမုဒ္ဒိကာ. ယသ္မာ ဗဟုလံ သာမုဒ္ဒိကာဝ မုတ္တာ လောကေ ဒိဿန္တိ, တတ္ထာပိ သိပ္ပိဇာဝ, ဣတရာ ကဒါစိ ကာစိ, တသ္မာ သမ္မောဟဝိနောဒနိယံ (ဝိဘ. အဋ္ဌ. ၁၇၃) ‘‘မုတ္တာတိ သာမုဒ္ဒိကာ မုတ္တာ’’တိ ဝုတ္တံ. 42. “Muttā” (pearl) refers to the eight kinds of pearls, such as those originating from an elephant’s forehead. Thus, the eight sources of pearls are: an elephant’s forehead, a boar’s tusk, a serpent’s head, a cloud, bamboo, a fish head, a conch, and an oyster. Among these, the elephant’s-forehead pearl is yellowish and lacks luster. The boar’s-tusk pearl resembles the color of a boar’s tusk. The serpent’s-head pearl is very pure, round, and has colors like blue. The cloud pearl is radiant, difficult to distinguish, and dispels darkness at night, being fit for divine use. The bamboo pearl resembles the color of a hailstone, lacks radiance, and grows in places frequented by non-humans. The fish-head pearl resembles the back of a pāṭhīna fish, is round, light, and lustrous but lacking radiance, and grows only in the middle of the ocean. The conch pearl resembles the inner shell of a conch, can be the size of a jujube fruit, and lacks radiance. The oyster pearl has exceptional radiance and comes in various shapes. Among these eight types, those from fish, conch, and oyster are marine. Some serpent pearls are also marine, while others are not. Since marine pearls, especially oyster pearls, are commonly seen in the world, while others are rare, the Sammohavinodanī states, “Muttā means marine pearls.” မဏီတိ ဝေဠုရိယာဒိတော အညော ဇောတိရသာဒိဘေဒေါ သဗ္ဗော မဏိ. ဝေဠုရိယောတိ အလ္လဝေဠုဝဏ္ဏော မဏိ, ‘‘မဇ္ဇာရက္ခိမဏ္ဍလဝဏ္ဏော’’တိပိ ဝဒန္တိ. သင်္ခေါတိ သာမုဒ္ဒိကသင်္ခေါ. သိလာတိ မုဂ္ဂဝဏ္ဏာ အတိသိနိဒ္ဓါ ကာဠသိလာ. မဏိဝေါဟာရံ အဂတာ ရတ္တသေတာဒိဝဏ္ဏာ သုမဋ္ဌာပိ သိလာ အနာမာသာ ဧဝါတိ ဝဒန္တိ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၂၈၁) ပန ‘‘သင်္ခေါတိ သာမုဒ္ဒိကသင်္ခေါ. သိလာတိ ကာဠသိလာပဏ္ဍုသိလာသေတသိလာဒိဘေဒါ သဗ္ဗာပိ သိလာ’’တိ ဝုတ္တံ. ပဝါဠံ သမုဒ္ဒတော ဇာတနာတိရတ္တမဏိ. ရဇတန္တိ ကဟာပဏမာသာဒိဘေဒံ ဇတုမာသာဒိံ ဥပါဒါယ သဗ္ဗံ ဝုတ္တာဝသေသရူပိယံ ဂဟိတံ. ဇာတရူပန္တိ သုဝဏ္ဏံ. လောဟိတင်္ကောတိ ရတ္တမဏိ. မသာရဂလ္လန္တိ ကဗရဝဏ္ဏော မဏိ. ‘‘မရကတ’’န္တိပိ ဝဒန္တိ. “Maṇi” (gem) refers to all other gems, apart from beryl, that are of various types, such as those with essence of light. “Beryl” refers to a gem of the color of fresh green bamboo; some say it is the color of a cat’s eye. “Conch” refers to the ocean conch. “Stone” refers to very smooth black stones of the color of mung beans. They say that even stones not considered gems, if well-polished and of red, white, etc., colors, are still ‘not to be touched’. The Sāratthadīpanī (Sārattha. Ṭī. 2.281) states: “Conch means the ocean conch. Stone includes all kinds of stones, such as black stone, pale stone, white stone, etc.” “Coral” is a gem born from the ocean, exceedingly red. “Silver” includes all remaining forms of silver, such as various types of kahāpaṇa and māsa coins, and lac-māsa, etc. “Gold” is refined gold. “Ruby” is a red gem. “Masāragalla” is a gem of variegated color; some call it “marakata”. ဘဏ္ဍမူလတ္ထာယာတိ ပတ္တစီဝရာဒိမူလတ္ထာယ. ကုဋ္ဌရောဂဿာတိ နိဒဿနမတ္တံ. တာယ ဝူပသမေတဗ္ဗဿ ယဿ ကဿစိ ရောဂဿ အတ္ထာယ ဝဋ္ဋတိယေဝ. ‘‘ဘေသဇ္ဇတ္ထဉ္စ အဝိဒ္ဓါယေဝ မုတ္တာ ဝဋ္ဋတီ’’တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တာ. ဘေသဇ္ဇတ္ထာယ ပိသိတွာ ယောဇိတာနံ မုတ္တာနံ ရတနဘာဝဝိဇဟနတော ဂဟဏက္ခဏေပိ [Pg.84] ရတနာကာရေန အပေက္ခာဘာဝါ ‘‘ဘေသဇ္ဇတ္ထာယ ပန ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ယာဝ ပန တာ မုတ္တာ ရတနရူပေန တိဋ္ဌန္တိ, တာဝ အာမသိတုံ န ဝဋ္ဋန္တိ. ဧဝံ အညမ္ပိ ရတနပါသာဏံ ပိသိတွာ ဘေသဇ္ဇေ ယောဇနတ္ထာယ ဂဟေတုံ ဝဋ္ဋတိ ဧဝ. ဇာတရူပရဇတံ ပန မိဿေတွာ ယောဇနဘေသဇ္ဇတ္ထာယပိ သမ္ပဋိစ္ဆိတုံ န ဝဋ္ဋတိ. ဂဟဋ္ဌေဟိ ယောဇေတွာ ဒိန္နမ္ပိ ယဒိ ဘေသဇ္ဇေ သုဝဏ္ဏာဒိရူပေန တိဋ္ဌတိ, ဝိယောဇေတုဉ္စ သက္ကာ, တာဒိသံ ဘေသဇ္ဇမ္ပိ န ဝဋ္ဋတိ. တံ အဗ္ဗောဟာရိကတ္တဂတဉ္စေ ဝဋ္ဋတိ. ‘‘ဇာတိဖလိကံ ဥပါဒါယာ’’တိ ဝုတ္တတ္တာ သူရိယကန္တစန္ဒကန္တာဒိကံ ဇာတိပါသာဏံ မဏိမှိ ဧဝ သင်္ဂဟိတန္တိ ဒဋ္ဌဗ္ဗံ. အာကရမုတ္တောတိ အာကရတော မုတ္တမတ္တော. ဘဏ္ဍမူလတ္ထံ သမ္ပဋိစ္ဆိတုံ ဝဋ္ဋတီတိ ဣမိနာဝ အာမသိတုမ္ပိ ဝဋ္ဋတီတိ ဒဿေတိ. ပစိတွာ ကတောတိ ကာစကာရေဟိ ပစိတွာ ကတော. ‘For the price of goods’ means for the price of bowls, robes, and so forth. ‘For leprosy’ is merely an example. It is permissible for the purpose of any disease that should be alleviated by it. ‘For medicine, pearls are permissible even if not pierced’—this is stated in all three knot-passages. Because pearls ground and combined for medicinal purposes relinquish their gem status, and because even at the moment of acceptance there is no regard for them in their gem form, it is said, ‘For medicine, they are permissible.’ But as long as those pearls remain in their gem form, they are not permissible to touch. Similarly, it is permissible to take another gemstone, after having ground it, for the purpose of combining it in medicine. But gold and silver, even for the purpose of medicine to be mixed and combined, are not permissible to accept. Even medicine prepared by householders, if gold and so forth remain in it in their own form and can be separated, such medicine is also not permissible. But if it has reached the state of being unusable for transactions, it is permissible. Because it is said, ‘taking natural crystal,’ it should be understood that natural stones such as sunstones and moonstones are included within gems. ‘Pearl from the source’ means merely a pearl from its source. By the statement, ‘It is permissible to accept for the price of goods,’ it is shown that it is also permissible to touch it. ‘Made by heating’ means made by glassmakers through heating. ဓမနသင်္ခေါ စ ဓောတဝိဒ္ဓေါ စ ရတနမိဿော စာတိ ယောဇေတဗ္ဗံ. ဝိဒ္ဓေါတိအာဒိဘာဝေန ကတဆိဒ္ဒေါ. ရတနမိဿောတိ ကဉ္စနလတာဒိဝိစိတ္တော မုတ္တာဒိရတနခစိတော စ. ဧတေန ဓမနသင်္ခတော အညော ရတနသမ္မိဿော အနာမာသောတိ ဒဿေတိ. သိလာယမ္ပိ ဧသေဝ နယော. ပါနီယသင်္ခေါတိ ဣမိနာ ထာလကာဒိအာကာရေန ကတသင်္ခမယဘာဇနာနိ ဘိက္ခူနံ သမ္ပဋိစ္ဆိတုံ ဝဋ္ဋန္တီတိ သိဒ္ဓံ. သေသန္တိ ရတနမိဿံ ဌပေတွာ အဝသေသံ. မုဂ္ဂဝဏ္ဏံယေဝ ရတနသမ္မိဿံ ကရောန္တိ, န အညန္တိ အာဟ ‘‘မုဂ္ဂဝဏ္ဏာဝါ’’တိ, မုဂ္ဂဝဏ္ဏာ ရတနသမ္မိဿာဝ န ဝဋ္ဋတီတိ ဝုတ္တံ ဟောတိ. သေသာတိ ရတနသမ္မိဿံ ဌပေတွာ အဝသေသာ သိလာ. A blowing conch, and one that is washed and pierced, and one mixed with jewels—thus it should be connected. ‘Pierced’ means having holes made by piercing and so forth. ‘Mixed with jewels’ means variegated with golden creepers and so forth, and inlaid with pearls and other jewels. By this, it is shown that another conch mixed with jewels, other than a blowing conch, is not to be touched. This same principle applies to stone. By ‘water conch,’ it is established that it is permissible for monks to receive vessels made of conch shell in the shape of a bowl or the like. ‘The remainder’ means the rest, excluding that which is mixed with jewels. Because they make only mung-bean-colored ones mixed with jewels, and not others, he said, ‘or mung-bean-colored’; this means it is said that mung-bean-colored ones mixed with jewels are not permissible. ‘The remainder’ means the remaining stone, excluding that which is mixed with jewels. ဗီဇတော ပဋ္ဌာယာတိ ဓာတုပါသာဏတော ပဋ္ဌာယ. သုဝဏ္ဏစေတိယန္တိ ဓာတုကရဏ္ဍကံ. ပဋိက္ခိပီတိ ‘‘ဓာတုဋ္ဌပနတ္ထာယ ဂဏှထာ’’တိ အဝတွာ ‘‘တုမှာကံ ဂဏှထာ’’တိ ပေသိတတ္တာ [Pg.85] ပဋိက္ခိပိ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၂၈၁) ပန ‘‘ပဋိက္ခိပီတိ သုဝဏ္ဏမယဿ ဓာတုကရဏ္ဍကဿ ဗုဒ္ဓါဒိရူပဿ စ အတ္တနော သန္တကကရဏေ နိဿဂ္ဂိယတ္တာ ဝုတ္တ’’န္တိ ဝုတ္တံ. သုဝဏ္ဏဗုဗ္ဗုဠကန္တိ သုဝဏ္ဏတာရကံ. ‘‘ရူပိယဆဍ္ဍကဋ္ဌာနေ’’တိ ဝုတ္တတ္တာ ရူပိယဆဍ္ဍကဿ ဇာတရူပရဇတံ အာမသိတွာ ဆဍ္ဍေတုံ ဝဋ္ဋတီတိ ဝုတ္တံ. ကေဠာပယိတုန္တိ အာမသိတွာ ဣတော စိတော စ သဉ္စာရေတုံ. ဝုတ္တန္တိ မဟာအဋ္ဌကထာယံ ဝုတ္တံ. ကစဝရမေဝ ဟရိတုံ ဝဋ္ဋတီတိ ဂေါပကာ ဝါ ဟောန္တု အညေ ဝါ, ဟတ္ထေနပိ ပုဉ္ဆိတွာ ကစဝရံ အပနေတုံ ဝဋ္ဋတိ, ‘‘မလမ္ပိ ပမဇ္ဇိတုံ ဝဋ္ဋတိယေဝါ’’တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၂၈၁) ဝုတ္တံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၂၈၁) ပန ‘‘ကစဝရမေဝ ဟရိတုံ ဝဋ္ဋတီတိ ဂေါပကာ ဝါ ဟောန္တု အညေ ဝါ, ဟတ္ထေနပိ ပုဉ္ဆိတွာ ကစဝရံ အပနေတုံ ဝဋ္ဋတိ, မလမ္ပိ မဇ္ဇိတုံ ဝဋ္ဋတိ ဧဝါတိ ဝဒန္တိ, တံ အဋ္ဌကထာယ န သမေတိ ကေဠာယနသဒိသတ္တာ’’တိ ဝုတ္တံ. ကထံ န သမေတိ? မဟာအဋ္ဌကထာယံ စေတိယဃရဂေါပကာ ရူပိယဆဍ္ဍကဋ္ဌာနေ ဌိတာတိ တေသံယေဝ ကေဠာယနံ အနုညာတံ, န အညေသံ, တသ္မာ ‘‘ဂေါပကာ ဝါ ဟောန္တု အညေ ဝါ’’တိ ဝစနံ မဟာအဋ္ဌကထာယ န သမေတိ. ‘Starting from the source’ means starting from the mineral stone. ‘The golden shrine’ means the relic casket. He refused because it was sent with the instruction ‘Take it for yourselves’ instead of ‘Take it for the purpose of enshrining the relic.’ However, in the Vimativinodanī, it is said, ‘“He refused” was stated because making the golden relic casket and the Buddha-image one’s own possession entails forfeiture (nissaggiya).’ ‘The golden bubble’ means a golden spangle. Because it is said, ‘in the place where money is discarded,’ it is stated that it is permissible for the one who discards money to touch gold and silver and discard it. ‘To play with’ means to touch and move them here and there. ‘It is said’ means it is said in the Great Commentary. ‘It is permissible to remove only the refuse’ means that whether they are shrine-attendants or others, it is permissible to remove the refuse even by sweeping it with the hand; and ‘it is indeed permissible to wipe away even dirt,’ as stated in the Sāratthadīpanī. However, in the Vimativinodanī, it is said: ‘“It is permissible to remove only the refuse” means that whether they are shrine-attendants or others, it is permissible to remove the refuse even by sweeping it with the hand, and it is permissible to wipe away the dirt—thus they say, but this does not agree with the Commentary due to its similarity to playing.’ How does it not agree? In the Great Commentary, it is said that for the shrine-attendants standing in the place where money is discarded in the shrine house, only their playing with it is permitted, not that of others. Therefore, the statement, ‘whether they are shrine-attendants or others,’ does not agree with the Great Commentary. ကုရုန္ဒိယံ ပန တမ္ပိ ပဋိက္ခိတ္တံ, သုဝဏ္ဏစေတိယေ ကစဝရမေဝ ဟရိတုံ ဝဋ္ဋတီတိ ဧတ္တကမေဝ အနုညာတံ, တသ္မာ သာဝဓာရဏံ ကတွာ ဝုတ္တတ္တာ ‘‘ဟတ္ထေနပိ ပုဉ္ဆိတွာ’’တိ စ ‘‘မလမ္ပိ ပမဇ္ဇိတုံ ဝဋ္ဋတိ ဧဝါ’’တိ စ ဝစနံ ကုရုန္ဒဋ္ဌကထာယ န သမေတိ, တသ္မာ ဝိစာရေတဗ္ဗမေတန္တိ. အာရကူဋလောဟန္တိ သုဝဏ္ဏဝဏ္ဏော ကိတ္တိမလောဟဝိသေသော. တိဝိဓဉှိ ကိတ္တိမလောဟံ – ကံသလောဟံ ဝဋ္ဋလောဟံ အာရကူဋလောဟန္တိ. တတ္ထ တိပုတမ္ဗေ မိဿေတွာ ကတံ ကံသလောဟံ နာမ, သီသတမ္ဗေ မိဿေတွာ ကတံ ဝဋ္ဋလောဟံ, ရသတုတ္ထေဟိ ရဉ္ဇိတံ တမ္ဗံ အာရကူဋလောဟံ နာမ. ‘‘ပကတိရသတမ္ဗေ မိဿေတွာ ကတံ [Pg.86] အာရကူဋ’’န္တိ စ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၂၈၁) ဝုတ္တံ. တံ ပန ‘‘ဇာတရူပဂတိက’’န္တိ ဝုတ္တတ္တာ ဥဂ္ဂဏှတော နိဿဂ္ဂိယမ္ပိ ဟောတီတိ ကေစိ ဝဒန္တိ, ရူပိယေသု ပန အဂဏိတတ္တာ နိဿဂ္ဂိယံ န ဟောတိ, အာမသနေ သမ္ပဋိစ္ဆနေ စ ဒုက္ကဋမေဝါတိ ဝေဒိတဗ္ဗံ. သဗ္ဗောပိ ကပ္ပိယောတိ ယထာဝုတ္တသုဝဏ္ဏာဒိမယာနံ သေနာသနပရိက္ခာရာနံ အာမသနဂေါပနာဒိဝသေန ပရိဘောဂေါ သဗ္ဗထာ ကပ္ပိယောတိ အဓိပ္ပာယော. တေနာဟ ‘‘တသ္မာ’’တိအာဒိ. ‘‘ဘိက္ခူနံ ဓမ္မဝိနယဝဏ္ဏနဋ္ဌာနေ’’တိ ဝုတ္တတ္တာ သံဃိကမေဝ သုဝဏ္ဏာဒိမယံ သေနာသနံ သေနာသနပရိက္ခာရာ စ ဝဋ္ဋန္တိ, န ပုဂ္ဂလိကာနီတိ ဂဟေတဗ္ဗံ. ပဋိဇဂ္ဂိတုံ ဝဋ္ဋန္တီတိ သေနာသနပဋိဗန္ဓတော ဝုတ္တံ. However, in the Kurundī, even that was rejected; only this much was allowed: ‘It is permissible to remove only the refuse from a golden shrine.’ Therefore, because it was stated with a restriction, the statements ‘even by sweeping with the hand’ and ‘it is indeed permissible to wipe away even dirt’ do not agree with the Kurundaṭṭhakathā. Thus, this matter should be investigated. ‘Ārakūṭaloha’ refers to a special type of artificial metal with a golden hue. There are three types of artificial metal: kaṃsaloha, vaṭṭaloha, and ārakūṭaloha. Among them, kaṃsaloha is made by mixing tin and copper, vaṭṭaloha is made by mixing lead and copper, and ārakūṭaloha is copper colored with mercury and vitriol. The Sāratthadīpanī also states, ‘Ārakūṭa is made by mixing copper with natural mercury.’ However, since it is said to be ‘of the nature of gold,’ some say that for one who accepts it, it becomes an item for forfeiture. But because it is not counted among money, it is not an item for forfeiture; it should be known that in touching and accepting it there is only a dukkaṭa offense. ‘All are allowable’ means that the use of lodgings and furnishings made of gold and so forth, as mentioned above, by way of touching, protecting, and so on, is entirely permissible; this is the meaning. Hence, it is stated, ‘Therefore…’ and so on. Because it is said, ‘for the purpose of explaining the Dhamma and Vinaya for the monks,’ it should be understood that only communal lodgings and furnishings made of gold and so forth are permissible, not personal ones. ‘They are permissible to maintain’ is said in connection with the lodgings. ၄၃. သာမိကာနံ ပေသေတဗ္ဗန္တိ သာမိကာနံ သာသနံ ပေသေတဗ္ဗံ. ဘိန္ဒိတွာတိ ပဌမမေဝ အနာမသိတွာ ပါသာဏာဒိနာ ကိဉ္စိမတ္တံ ဘေဒံ ကတွာ ပစ္ဆာ ကပ္ပိယဘဏ္ဍတ္ထာယ အဓိဋ္ဌဟိတွာ ဟတ္ထေန ဂဟေတုံ ဝဋ္ဋတိ. တေနာဟ ‘‘ကပ္ပိယဘဏ္ဍံ ကရိဿာမီတိ သမ္ပဋိစ္ဆိတုံ ဝဋ္ဋတီ’’တိ. ဧတ္ထာပိ တဉ္စ ဝိယောဇေတွာ အာမသိတဗ္ဗံ. ဖလကဇာလိကာဒီနီတိ ဧတ္ထ သရပရိတ္တာဏာယ ဟတ္ထေန ဂဟေတဗ္ဗံ. ကိဋိကာဖလကံ အက္ခိရက္ခဏတ္ထာယ အယလောဟာဒီဟိ ဇာလာကာရေန ကတွာ သီသာဒီသု ပဋိမုဉ္စိတဗ္ဗံ ဇာလိကံ နာမ. အာဒိ-သဒ္ဒေန ကဝစာဒိကံ သင်္ဂဏှာတိ. အနာမာသာနီတိ မစ္ဆဇာလာဒိပရူပရောဓံ သန္ဓာယ ဝုတ္တံ, န သရပရိတ္တာဏံ တဿ အာဝုဓဘဏ္ဍတ္တာဘာဝါ. တေန ဝက္ခတိ ‘‘ပရူပရောဓနိဝါရဏဉှီ’’တိအာဒိ (ဝိ. သင်္ဂ. အဋ္ဌ. ၄၃). အာသနဿာတိ စေတိယဿသမန္တာ ကတပရိဘဏ္ဍဿ. ဗန္ဓိဿာမီတိ ကာကာဒီနံ အဒူသနတ္ထာယ ဗန္ဓိဿာမိ. 43. ‘A message should be sent to the owners’ means a message should be sent to the owners. ‘Having broken’ means: first, without touching it, after making a small break with a stone or the like, and afterwards determining it for the purpose of an allowable item, it is permissible to take it with the hand. Hence it is said, ‘It is permissible to accept it with the intention, “I will make it an allowable item.”’ Here too, it should be touched only after separating it. Regarding ‘wooden slats, nets, etc.,’ here, for protection from arrows, one may take them by hand. A ‘jālika’ is a window-shutter (kiṭikāphalakaṃ) made in the form of a net with iron or other metals for eye protection, to be fastened to the head or other parts. The word ‘etc.’ includes armor and the like. ‘Not to be touched’ is said with reference to things that hinder others, such as fishnets, not with reference to protection from arrows, as that is not a weapon. Therefore, it will be said, ‘For it is for the prevention of hindering others,’ etc. ‘Of the seat’ refers to the surrounding furnishing made around the shrine. ‘I will fasten’ means: I will fasten it for the purpose of preventing spoiling by crows and the like. ‘‘ဘေရိသံဃာဋောတိ သံဃဋိတစမ္မဘေရီ. ဝီဏာသံဃာဋောတိ သံဃဋိတစမ္မဝီဏာ’’တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၂၈၁) ဝုတ္တံ. ‘‘စမ္မဝိနဒ္ဓါ ဝီဏာဘေရိအာဒီနီ’’တိ မဟာအဋ္ဌကထာယံ ဝုတ္တဝစနတော ဝိသေသာဘာဝါ [Pg.87] ‘‘ကုရုန္ဒိယံ ပနာ’’တိအာဒိနာ တတော ဝိသေသဿ ဝတ္တုမာရဒ္ဓတ္တာ စ ဘေရိအာဒီနံ ဝိနဒ္ဓေါပကရဏသမူဟော ဘေရိဝီဏာသံဃာဋောတိ ဝေဒိတဗ္ဗော ‘‘သံဃဋိတဗ္ဗောတိ သံဃာဋော’’တိ ကတွာ. တုစ္ဆပေါက္ခရန္တိ အဝိနဒ္ဓစမ္မဘေရိဝီဏာနံ ပေါက္ခရံ. အာရောပိတစမ္မန္တိ ပုဗ္ဗေ အာရောပိတံ ဟုတွာ ပစ္ဆာ တတော အပနေတွာ ဝိသုံ ဌပိတမုခစမ္မမတ္တံ, န သေသောပကရဏသဟိတံ, တံ ပန သံဃာတောတိ အယံ ဝိသေသော. ဩနဟိတုန္တိ ဘေရိပေါက္ခရာဒီနိ စမ္မံ အာရောပေတွာ စမ္မဝဒ္ဓိအာဒီဟိ သဗ္ဗေဟိ ဥပကရဏေဟိ ဝိနန္ဓိတုံ. ဩနဟာပေတုန္တိ တထေဝ အညေဟိ ဝိနန္ဓာပေတုံ. 'The assembly of drums' means a drum with hide stretched over it. 'The assembly of lutes' means a lute with hide stretched over it—this is stated in the Sāratthadīpanī (Sārattha. Ṭī. 2.281). Since the Mahāaṭṭhakathā states, 'Lutes, drums, and other instruments bound with hide,' and there is no distinction, and because the phrase 'but in the Kurundī...' and so on begins to state a distinction from that, the collection of fastened accessories of drums and lutes should be understood as the 'drum and lute assembly,' taking 'saṅghāṭa' to mean 'that which is to be assembled.' 'Empty sounding-board' means the sounding-board of drums and lutes without hide fastened on. 'Hide placed on' means only the face-hide that was previously placed, and later removed from it and set aside separately, not together with the other accessories; that, however, is an 'assembly'—this is the distinction. 'To apply' means to place hide on the sounding-boards of drums and so on, and to fasten it with all the accessories such as hide-straps. 'To have applied' means to have others fasten it in the same way. ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus, in the Vinayālaṅkāra, which is the commentary on the Vinayasaṅgaha, အနာမာသဝိနိစ္ဆယကထာလင်္ကာရော နာမ The Ornament of the Discourse on the Determination of What Is Not to Be Touched, သတ္တမော ပရိစ္ဆေဒေါ. The Seventh Chapter. ၈. အဓိဋ္ဌာနဝိကပ္ပနဝိနိစ္ဆယကထာ 8. The Discourse on the Ascertainment of Determination and Dispensation ၄၄. ဧဝံ အနာမာသဝိနိစ္ဆယကထံ ကထေတွာ ဣဒါနိ အဓိဋ္ဌာနဝိကပ္ပနဝိနိစ္ဆယံ ကထေတုံ ‘‘အဓိဋ္ဌာနဝိကပ္ပနေသု ပနာ’’တိအာဒိမာဟ. တတ္ထ အဓိဋ္ဌိယတေ အဓိဋ္ဌာနံ, ဂဟဏံ သလ္လက္ခဏန္တိ အတ္ထော. ဝိကပ္ပိယတေ ဝိကပ္ပနာ, သင်္ကပ္ပနံ စိန္တနန္တိ အတ္ထော. တတ္ထ ‘‘တိစီဝရံ အဓိဋ္ဌာတုန္တိ နာမံ ဝတွာ အဓိဋ္ဌာတုံ. န ဝိကပ္ပေတုန္တိ နာမံ ဝတွာ န ဝိကပ္ပေတုံ. ဧသ နယော သဗ္ဗတ္ထ. တသ္မာ တိစီဝရံ အဓိဋ္ဌဟန္တေန ‘ဣမံ သံဃာဋိံ အဓိဋ္ဌာမီ’တိအာဒိနာ နာမံ ဝတွာ အဓိဋ္ဌာတဗ္ဗံ. ဝိကပ္ပေန္တေန ပန ‘ဣမံ သံဃာဋိ’န္တိအာဒိနာ တဿ တဿ စီဝရဿ နာမံ အဂ္ဂဟေတွာဝ ‘ဣမံ စီဝရံ တုယှံ ဝိကပ္ပေမီ’တိ ဝိကပ္ပေတဗ္ဗံ. တိစီဝရံ ဝါ ဟောတု အညံ ဝါ, ယဒိ တံ တံ နာမံ ဂဟေတွာ ဝိကပ္ပေတိ[Pg.88], အဝိကပ္ပိတံ ဟောတိ, အတိရေကစီဝရဋ္ဌာနေ တိဋ္ဌတီ’’တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၄၆၉) ဝုတ္တံ. 44. Having thus explained the discourse on the ascertainment of what is not to be touched, now, to explain the ascertainment of determination and dispensation, he begins with the words, “But concerning determination and dispensation…” Herein, determination (adhiṭṭhāna) is that which is determined, meaning grasping or marking. Dispensation (vikappanā) is that which is dispensed, meaning intending or thinking. In this regard, ‘one should determine the three robes’ means to determine them by stating their name. ‘One should not dispense’ means not to dispense them by stating their name. This is the method everywhere. Therefore, one who is determining the three robes should determine them by stating their name, saying, ‘I determine this outer robe,’ and so on. But one who is dispensing should dispense by saying, ‘I dispense this robe to you,’ without taking up the name of that particular robe, such as ‘this outer robe,’ and so on. Whether it be the three robes or another, if one dispenses by taking up that particular name, it is not dispensed, and it remains as an extra robe. This is stated in the Sāratthadīpanī (Sārattha-ṭīkā 2.469). ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၄၆၉) ပန ‘‘တိစီဝရံ အဓိဋ္ဌာတုန္တိ သံဃာဋိအာဒိနာမေန အဓိဋ္ဌာတုံ. န ဝိကပ္ပေတုန္တိ ဣမိနာ နာမေန န ဝိကပ္ပေတုံ, ဧတေန ဝိကပ္ပိတတိစီဝရော တေစီဝရိကော န ဟောတိ, တဿ တသ္မိံ အဓိဋ္ဌိတတိစီဝရေ ဝိယ အဝိပ္ပဝါသာဒိနာ ကာတဗ္ဗဝိဓိ န ကာတဗ္ဗောတိ ဒဿေတိ, န ပန ဝိကပ္ပနေ ဒေါသော’’တိ ဝုတ္တံ. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. ပါရာဇိက ၄၆၉) ပန ‘‘တိစီဝရံ အဓိဋ္ဌာတုန္တိ ဧတ္ထ တိစီဝရံ တိစီဝရာဓိဋ္ဌာနေန အဓိဋ္ဌာတဗ္ဗယုတ္တကံ, ယံ ဝါ တိစီဝရာဓိဋ္ဌာနေန အဓိဋ္ဌာတုံ န ဝိကပ္ပေတုံ အနုဇာနာမိ, တဿ အဓိဋ္ဌာနကာလပရိစ္ဆေဒါဘာဝတော သဗ္ဗကာလံ ဣစ္ဆန္တဿ အဓိဋ္ဌာတုံယေဝ အနုဇာနာမိ, တံ ကာလပရိစ္ဆေဒံ ကတွာ ဝိကပ္ပေတုံ နာနုဇာနာမိ, သတိ ပန ပစ္စယေ ယဒါ တဒါ ဝါ ပစ္စုဒ္ဓရိတွာ ဝိကပ္ပေတုံ ဝဋ္ဋတီတိ ‘အနာပတ္တိ အန္တောဒသာဟံ အဓိဋ္ဌေတိ ဝိကပ္ပေတီ’တိ ဝစနတော သိဒ္ဓံ ဟောတီ’’တိ ဝုတ္တံ. In the Vimativinodanī (Vi. Vi. Ṭī. 1.469), however, it is stated: “‘One should determine the three robes’ means to determine them by the name of the outer robe, etc. ‘One should not dispense’ means not to dispense them by this name; by this, it is shown that one who has dispensed the three robes is not a tecīvarika (one who possesses three robes), and for him, the procedures such as non-separation, etc., which should be done as they would be for one who has determined the three robes, should not be done. However, there is no fault in dispensing.” In the Vajirabuddhiṭīkā (Vajira. Ṭī. Pārājika 469), however, it is stated: “Here, ‘One should determine the three robes’ means the three robes are suitable to be determined by the determination of the three robes; or, I allow one to determine them by the determination of the three robes, and not to dispense them. Since there is no time limit for that determination, I allow one who wishes to determine them for all time; I do not allow one to dispense them after making a time limit. However, if there is a reason, it is permissible to withdraw and dispense whenever it is necessary—this is established by the statement, ‘There is no offense if one determines or dispenses within ten days.’” ဣမေသု ပန တီသု ဋီကာဝါဒေသု တတိယဝါဒေါ ယုတ္တတရော ဝိယ ဒိဿတိ. ကသ္မာ? ပါဠိယာ အဋ္ဌကထာယ စ သံသန္ဒနတော. ကထံ? ပါဠိယဉှိ ကတပရိစ္ဆေဒါသုယေဝ ဒွီသု ဝဿိကသာဋိကကဏ္ဍုပဋိစ္ဆာဒီသု တတော ပရံ ဝိကပ္ပေတုန္တိ ဝုတ္တံ, တတော အညေသု န ဝိကပ္ပေတုံ ဣစ္စေဝ, တသ္မာ တေသု အသတိ ပစ္စယေ နိစ္စံ အဓိဋ္ဌာတဗ္ဗမေဝ ဟောတိ, န ဝိကပ္ပေတဗ္ဗန္တိ အယံ ပါဠိယာ အဓိပ္ပာယော ဒိဿတိ, ဣတရာသု ပန ဒွီသု အနုညာတကာလေယေဝ အဓိဋ္ဌာတဗ္ဗံ, ‘‘တတော ပရံ ဝိကပ္ပေတု’’န္တိ ဧဝံ ပါဠိယာ သံသန္ဒတိ, အဋ္ဌကထာယံ တိစီဝရံ တိစီဝရသင်္ခေပေန ပရိဟရတော အဓိဋ္ဌာတုမေဝ အနုဇာနာမိ, န ဝိကပ္ပေတုံ. ဝဿိကသာဋိကံ ပန စာတုမာသတော ပရံ ဝိကပ္ပေတုမေဝ, န အဓိဋ္ဌာတုံ, ဧဝဉ္စ [Pg.89] သတိ ယော တိစီဝရေ ဧကေန စီဝရေန ဝိပ္ပဝသိတုကာမော ဟောတိ, တဿ စီဝရာဓိဋ္ဌာနံ ပစ္စုဒ္ဓရိတွာ ဝိပ္ပဝါသသုခတ္ထံ ဝိကပ္ပနာယ ဩကာသော ဒိန္နော ဟောတီတိ. Among these three commentarial views, however, the third view appears to be more suitable. Why? Because of its correspondence with the Pāli and the commentary. How so? For in the Pāli, it is stated that only for the two items for which a time limit has been set—the rainy-season robe and the itch-covering cloth—may one dispense them after that time. For other items, it is simply ‘one should not dispense.’ Therefore, for these, if there is no reason, they must always be determined, not dispensed. This appears to be the intention of the Pāli. But for the other two [robes], they are to be determined only for the permitted time; the Pāli statement ‘after that, one may dispense’ aligns with this. In the commentary, it is said: For one who uses the three robes as a set of three, I allow only determination, not dispensation. But for the rainy-season robe, after the four months, one should only dispense it, not determine it. And thus, for one who wishes to be separated from one of the three robes, having withdrawn the determination of that robe, the opportunity for dispensation is given for the sake of convenience during absence. ပဌမဝါဒေ ‘‘န ဝိကပ္ပေတု’’န္တိ နာမံ ဝတွာ ‘‘န ဝိကပ္ပေတု’’န္တိ အတ္ထော ဝုတ္တော, ဧဝံ သန္တေ ‘‘တတော ပရံ ဝိကပ္ပေတု’’န္တိ ဧတ္ထ တတော ပရံ နာမံ ဝတွာ ဝိကပ္ပေတုန္တိ အတ္ထော ဘဝေယျ, သော စ အတ္ထော ဝိကပ္ပနာဓိကာရေန ဝုတ္တော, ‘‘နာမံ ဝတွာ’’တိ စ ဝိသေသနေ ကတ္တဗ္ဗေ သတိ ‘‘န ဝိကပ္ပေတု’’န္တိ စ ‘‘တတော ပရံ ဝိကပ္ပေတု’’န္တိ စ ဘေဒဝစနံ န သိယာ, သဗ္ဗေသုပိ စီဝရေသု နာမံ အဝတွာဝ ဝိကပ္ပေတဗ္ဗတော, ဒုတိယဝါဒေ စ ‘‘န ဝိကပ္ပေတု’’န္တိ ဣမိနာ နာမေန န ဝိကပ္ပေတုန္တိ ဝုတ္တံ, န အနုဇာနာမီတိ ပါဌသေသော. ပဌမေ စ ‘‘တိစီဝရံ ဝါ ဟောတု အညံ ဝါ, ယဒိ တံ တံ နာမံ ဂဟေတွာ ဝိကပ္ပေတိ, အဝိကပ္ပိတံ ဟောတိ, အတိရေကစီဝရဋ္ဌာနေ တိဋ္ဌတီ’’တိ. ဒုတိယေ စ ‘‘န ပန ဝိကပ္ပနေ ဒေါသော’’တိ, တဉ္စ အညမညဝိရုဒ္ဓံ ဝိယ ဒိဿတိ, တသ္မာ ဝိစာရေတဗ္ဗမေတံ. In the first view, the meaning of ‘one should not dispense’ is given as ‘one should not dispense by stating the name.’ If this were so, then in the phrase ‘after that, one should dispense,’ the meaning would be to dispense by stating the name after that time. And that meaning is stated in the section on dispensation. Moreover, if the specification ‘by stating the name’ were to be made, there would be no distinction in the wording between ‘one should not dispense’ and ‘after that, one should dispense,’ since all robes are to be dispensed without stating a name. And in the second view, it is stated that ‘one should not dispense’ means one should not dispense by this name, with the remainder of the text being ‘I do not allow it.’ And in the first view, it says, ‘whether it is the three robes or another, if one dispenses by taking that name, it is not dispensed, and it remains as an extra robe.’ And in the second, ‘however, there is no fault in dispensing.’ These appear to be mutually contradictory. Therefore, this should be investigated. တတော ပရံ ဝိကပ္ပေတုန္တိ စာတုမာသတော ပရံ ဝိကပ္ပေတွာ ပရိဘုဉ္ဇိတုန္တိ တီသု ဂဏ္ဌိပဒေသု ဝုတ္တံ. ကေစိ ပန ‘‘တတော ပရံ ဝိကပ္ပေတွာ ယာဝ အာဂါမိသံဝစ္ဆရေ ဝဿာနံ စာတုမာသံ, တာဝ ဌပေတုံ အနုညာတ’’န္တိပိ ဝဒန္တိ. ‘‘တတော ပရံ ဝိကပ္ပေတုံ အနုဇာနာမီတိ ဧတ္တာဝတာ ဝဿိကသာဋိကံ ကဏ္ဍုပဋိစ္ဆာဒိဉ္စ တံ တံ နာမံ ဂဟေတွာ ဝိကပ္ပေတုံ အနုညာတန္တိ ဧဝမတ္ထော န ဂဟေတဗ္ဗော. တတော ပရံ ဝဿိကသာဋိကာဒိနာမဿေဝ အဘာဝတော, ကသ္မာ တတော ပရံ ဝိကပ္ပေန္တေနပိ နာမံ ဂဟေတွာ န ဝိကပ္ပေတဗ္ဗံ. ဥဘိန္နမ္ပိ တတော ပရံ ဝိကပ္ပေတွာ ပရိဘောဂဿ အနုညာတတ္တာ တထာဝိကပ္ပိတံ အညနာမေန အဓိဋ္ဌဟိတွာ ပရိဘုဉ္ဇိတဗ္ဗန္တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တ’’န္တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၄၆၉) ဝုတ္တံ. ဝိမတိဝိနောဒနိယမ္ပိ (ဝိ. ဝိ. ဋီ. ၁.၄၆၉) ‘‘တတော ပရန္တိ စာတုမာသတော [Pg.90] ပရံ ဝိကပ္ပေတွာ ပရိဘုဉ္ဇိတုံ အနုညာတန္တိ ကေစိ ဝဒန္တိ. အညေ ပန ‘ဝိကပ္ပေတွာ ယာဝ အာဂါမိဝဿာနံ တာဝ ဌပေတုံ ဝဋ္ဋတီ’တိ ဝဒန္တိ. အပရေ ပန ‘ဝိကပ္ပနေ န ဒေါသော, တထာ ဝိကပ္ပိတံ ပရိက္ခာရာဒိနာမေန အဓိဋ္ဌဟိတွာ ပရိဘုဉ္ဇိတဗ္ဗ’န္တိ ဝဒန္တီ’’တိ ဝုတ္တံ. ‘After that, one should dispense’ means that after the four months, one should dispense and use it—this is stated in the three Ganthipadas. Some, however, say, ‘After that, it is allowed to dispense it and keep it until the four months of the rains in the coming year.’ It is stated in the Sāratthadīpanī (Sārattha-ṭīkā 2.469): ‘By the statement, “I allow one to dispense after that,” the meaning should not be taken that the rainy-season robe and the itch-covering cloth may be dispensed by taking their respective names. Since after that time the name “rainy-season robe,” etc., no longer exists, therefore, even when dispensing after that time, one should not dispense it by taking its name. Because for both, use after dispensing them beyond that time is permitted, it is stated in all three Ganthipadas that what has been so dispensed should be used after determining it under another name.’ In the Vimativinodanī (Vi. Vi. Ṭī. 1.469) it is also stated: ‘“Beyond that”—some say it is allowed to dispense it after the four months and then use it. Others say, “It is permissible to dispense it and keep it until the rains of the coming year.” Still others say, “There is no fault in dispensing; having so dispensed it, it should be used after determining it under the name of a requisite, etc.”’ ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. ပါရာဇိက ၄၆၉) ပန ‘‘ဝဿိကသာဋိကံ တတော ပရံ ဝိကပ္ပေတုံယေဝ, နာဓိဋ္ဌာတုံ. ဝတ္ထဉှိ ကတပရိယောသိတံ အန္တောစာတုမာသေ ဝဿာနဒိဝသံ အာဒိံ ကတွာ အန္တောဒသာဟေ အဓိဋ္ဌာတုံ အနုဇာနာမိ, စာတုမာသတော ဥဒ္ဓံ အတ္တနော သန္တကံ ကတွာ ဌပေတုကာမေန ဝိကပ္ပေတုံ အနုဇာနာမီတိ အတ္ထော’’တိ ဝုတ္တံ. ဣဓာပိ ပစ္ဆိမဝါဒေါ ပသတ္ထတရောတိ ဒိဿတိ, ကသ္မာ? သုဝိညေယျတ္တာ, ပုရိမေသု ပန အာစရိယာနံ အဓိပ္ပာယောယေဝ ဒုဝိညေယျော ဟောတိ နာနာဝါဒဿေဝ ကထိတတ္တာ. မုဋ္ဌိပဉ္စကန္တိ မုဋ္ဌိယာ ဥပလက္ခိတံ ပဉ္စကံ မုဋ္ဌိပဉ္စကံ, စတုဟတ္ထေ မိနိတွာ ပဉ္စမံ ဟတ္ထမုဋ္ဌိံ ကတွာ မိနိတဗ္ဗန္တိ အဓိပ္ပာယော. ကေစိ ပန ‘‘မုဋ္ဌိဟတ္ထာနံ ပဉ္စကံ မုဋ္ဌိပဉ္စကံ. ပဉ္စပိ ဟတ္ထာ မုဋ္ဌီ ကတွာဝ မိနိတဗ္ဗာ’’တိ ဝဒန္တိ. မုဋ္ဌိတ္တိကန္တိ ဧတ္ထာပိ ဧသေဝ နယော. ဒွိဟတ္ထေန အန္တရဝါသကေန တိမဏ္ဍလံ ပဋိစ္ဆာဒေတုံ သက္ကာတိ အာဟ ‘‘ပါရုပနေနပီ’’တိအာဒိ. အတိရေကန္တိ သုဂတစီဝရတော အတိရေကံ. ဦနကန္တိ မုဋ္ဌိပဉ္စကာဒိတော ဦနကံ. တေန စ တေသု တိစီဝရာဓိဋ္ဌာနံ န ရုဟတီတိ ဒဿေတိ. In the Vajirabuddhiṭīkā (Vajira. Ṭī. Pārājika 469), it is stated: “After that, the rainy-season robe should only be dispensed, not determined. For cloth that has been completed, I allow one to determine it within four months, starting from the day of the rains-retreat, up to ten days. Beyond four months, if one wishes to keep it as one’s own possession, I allow one to dispense it—this is the meaning.” Here, the latter view appears more commendable. Why? Because it is easily understood, whereas the earlier teachers’ intentions are harder to grasp due to the variety of opinions expressed. The ‘fist-five’ means a group of five characterized by a fist; the meaning is that after measuring four cubits, the fifth should be measured by making a fist. Some, however, say: “The ‘fist-five’ is a pentad of fists; all five cubits should be measured by making fists.” The ‘fist-three’ follows the same principle here also. He states that it is possible to cover the three circles with an undergarment of two cubits, saying, ‘even with a covering,’ and so on. ‘Excess’ means more than the Sugata’s robe. ‘Deficient’ means less than the fist-five, etc. And by that, it shows that the determination of the three robes does not apply to these. ဣမံ သံဃာဋိံ ပစ္စုဒ္ဓရာမီတိ ဣမံ သံဃာဋိအဓိဋ္ဌာနံ ဥက္ခိပါမိ, ပရိစ္စဇာမီတိ အတ္ထော. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၄၆၉) ပန ‘‘ပစ္စုဒ္ဓရာမီတိ ဌပေမိ, ပရိစ္စဇာမီတိ ဝါ အတ္ထော’’ဣစ္စေဝ ဝုတ္တံ. ကာယဝိကာရံ ကရောန္တေနာတိ ဟတ္ထေန စီဝရံ ပရာမသန္တေန, စာလေန္တေန ဝါ. ဝါစာယ အဓိဋ္ဌာတဗ္ဗာတိ ဧတ္ထ ကာယေနပိ စာလေတွာ [Pg.91] ဝါစမ္ပိ ဘိန္ဒိတွာ ကာယဝါစာဟိ အဓိဋ္ဌာနမ္ပိ သင်္ဂဟိတန္တိ ဝေဒိတဗ္ဗံ, ‘‘ကာယေန အဖုသိတွာ’’တိ ဝတ္တဗ္ဗတ္တာ အဟတ္ထပါသဟတ္ထပါသဝသေန ဒုဝိဓံ အဓိဋ္ဌာနံ. တတ္ထ ‘‘ဟတ္ထပါသော နာမ အဍ္ဎတေယျဟတ္ထော ဝုစ္စတိ. ‘ဒွါဒသဟတ္ထ’န္တိ ကေစိ ဝဒန္တိ, တံ ဣဓ န သမေတီ’’တိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၄၆၉) ဝုတ္တံ. ‘‘ဣဒါနိ သမ္မုခါပရမ္မုခါဘေဒေန ဒုဝိဓံ အဓိဋ္ဌာနံ ဒဿေတုံ ‘‘သစေ ဟတ္ထပါသေတိအာဒိ ဝုတ္တံ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၄၆၉) ပန ‘‘ဟတ္ထပါသေတိ စ ဣဒံ ဒွါဒသဟတ္ထံ သန္ဓာယ ဝုတ္တံ, တသ္မာ ဒွါဒသဟတ္ထဗ္ဘန္တရေ ဌိတံ ‘ဣမ’န္တိ ဝတွာ အဓိဋ္ဌာတဗ္ဗံ, တတော ပရံ ‘ဧတ’န္တိ ဝတွာ အဓိဋ္ဌာတဗ္ဗန္တိ ကေစိ ဝဒန္တိ, ဂဏ္ဌိပဒေသု ပနေတ္ထ န ကိဉ္စိ ဝုတ္တံ, ပါဠိယံ အဋ္ဌကထာယဉ္စ သဗ္ဗတ္ထ ‘ဟတ္ထပါသော’တိ အဍ္ဎတေယျဟတ္ထော ဝုစ္စတိ, တသ္မာ ဣဓ ဝိသေသဝိကပ္ပနာယ ကာရဏံ ဂဝေသိတဗ္ဗ’’န္တိ ဝုတ္တံ. ဧဝံ ပါဠိယဋ္ဌကထာသုပိ အဍ္ဎတေယျဟတ္ထမေဝ ဟတ္ထပါသော ဝုတ္တော, ဋီကာစရိယေဟိ စ တဒေဝ သမ္ပဋိစ္ဆိတော, တသ္မာ အဍ္ဎတေယျဟတ္ထဗ္ဘန္တရေ ဌိတံ စီဝရံ ‘‘ဣမ’’န္တိ, တတော ဗဟိဘူတံ ‘‘ဧတ’’န္တိ ဝတွာ အဓိဋ္ဌာတဗ္ဗံ. “I revoke this outer robe” means “I lift up the determination of this outer robe; I relinquish it.” However, in the Sāratthadīpanī (Sārattha. Ṭī. 2.469), it is stated: “‘I revoke’ means ‘I lay aside,’ or ‘I relinquish’—this is the meaning.” “By making a bodily gesture” means by touching the robe with the hand or moving it. “It should be determined by speech.” Here, it should be understood that by moving it with the body and uttering words, the determination is accomplished by both body and speech. Since it is to be said, “without touching with the body,” the determination is twofold: within arm’s reach and beyond arm’s reach. In this regard, the Vimativinodanī (Vi. Vi. Ṭī. 1.469) states: “‘Arm’s reach’ is called two and a half cubits. Some say ‘twelve cubits,’ but that does not agree here.” Now, to show the twofold determination by way of direct presence and indirect absence, it is said: “If within arm’s reach...” etc. However, the Sāratthadīpanī (Sārattha. Ṭī. 2.469) states: “‘Arm’s reach’ here refers to twelve cubits. Therefore, one should say ‘this’ and determine it for what is within twelve cubits; beyond that, one should say ‘that’ and determine it—so some say. But in the knot passages, nothing is said about this. In the Pāli and commentaries everywhere, ‘arm’s reach’ means two and a half cubits. Therefore, here a reason for a special distinction should be sought.” Thus, in the Pāli and commentaries, “arm’s reach” is stated as only two and a half cubits, and the subcommentary teachers also accept that. Therefore, one should say “this” and determine it for a robe within two and a half cubits, and for one beyond that, say “that” and determine it. ‘‘သာမန္တဝိဟာရေတိ ဣဒံ ဌပိတဋ္ဌာနသလ္လက္ခဏယောဂ္ဂေ ဌိတံ သန္ဓာယ ဝုတ္တံ, တတော ဒူရေ ဌိတမ္ပိ ဌပိတဋ္ဌာနံ သလ္လက္ခေန္တေန အဓိဋ္ဌာတဗ္ဗမေဝ. တတ္ထာပိ စီဝရဿ ဌပိတဘာဝသလ္လက္ခဏမေဝ ပမာဏံ. န ဟိ သက္ကာ နိစ္စဿ ဌာနံ သလ္လက္ခေတုံ, ဧကသ္မိံ ဝိဟာရေ ဌပေတွာ တတော အညသ္မိံ ဌပိတန္တိ အဓိဋ္ဌာတုံ န ဝဋ္ဋတိ. ကေစိ ပန ‘တထာပိ အဓိဋ္ဌိတေ န ဒေါသော’တိ ဝဒန္တိ, တံ အဋ္ဌကထာယ န သမေတိ, ဝီမံသိတဗ္ဗ’’န္တိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၄၆၉) ဝုတ္တံ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၄၆၉) ပန ‘‘သာမန္တဝိဟာရော နာမ ယတ္ထ တဒဟေဝ ဂန္တွာ နိဝတ္တေတုံ သက္ကာ. သာမန္တဝိဟာရေတိ ဣဒံ ဒေသနာသီသမတ္တံ, တသ္မာ ဌပိတဋ္ဌာနံ သလ္လက္ခေတွာ ဒူရေ ဌိတမ္ပိ အဓိဋ္ဌာတဗ္ဗန္တိ ဝဒန္တိ. ဌပိတဋ္ဌာနံ သလ္လက္ခေတွာတိ စ ဣဒံ ဌပိတဋ္ဌာနသလ္လက္ခဏံ [Pg.92] အနုစ္ဆဝိကန္တိ ကတွာ ဝုတ္တံ, စီဝရသလ္လက္ခဏမေဝေတ္ထ ပမာဏ’’န္တိ ဝုတ္တံ. ဝဇိရဗုဒ္ဓိဋီကာယဉ္စ (ဝဇိရ. ဋီ. ပါရာဇိက ၄၆၉) ‘‘သံဃာဋိ ဥတ္တရာသင်္ဂေါ အန္တရဝါသကန္တိ အဓိဋ္ဌိတာနဓိဋ္ဌိတာနံ သမာနမေဝ နာမံ. ‘အယံ သံဃာဋီ’တိအာဒီသု အနဓိဋ္ဌိတာ ဝုတ္တာ. ‘တိစီဝရေန ဝိပ္ပဝသေယျာ’တိ ဧတ္ထ အဓိဋ္ဌိတာ ဝုတ္တာ. သာမန္တဝိဟာရေတိ ဂေါစရဂါမတော ဝိဟာရေတိ ဓမ္မသိရိတ္ထေရော. ဒူရတရေပိ လဗ္ဘတေဝါတိ အာစရိယာ. အနုဂဏ္ဌိပဒေပိ ‘သာမန္တဝိဟာရေတိ ဒေသနာသီသမတ္တံ, တသ္မာ ဌပိတဋ္ဌာနံ သလ္လက္ခေတွာ ဒူရေ ဌိတမ္ပိ အဓိဋ္ဌာတဗ္ဗ’န္တိ ဝုတ္တံ. သာမန္တဝိဟာရော နာမ ယတ္ထ တဒဟေဝ ဂန္တွာ နိဝတ္တိတုံ သက္ကာ. ရတ္တိဝိပ္ပဝါသံ ရက္ခန္တေန တတော ဒူရေ ဌိတံ အဓိဋ္ဌာတုံ န ဝဋ္ဋတိ, ဧဝံ ကိရ မဟာအဋ္ဌကထာယံ ဝုတ္တန္တိ. ကေစိ ‘စီဝရဝံသေ ဌပိတံ အညော ပရိဝတ္တေတွာ နာဂဒန္တေ ဌပေတိ, တံ အဇာနိတွာ အဓိဋ္ဌဟန္တဿပိ ရုဟတိ စီဝရဿ သလ္လက္ခိတတ္တာ’တိ ဝဒန္တီ’’တိ, တသ္မာ အာစရိယာနံ မတဘေဒံ သံသန္ဒိတွာ ဂဟေတဗ္ဗံ. “The phrase ‘sāmantavihāra’ is stated with reference to something located in a place suitable for recognizing the designated spot where it is kept. Even if one is far from that place, one must still determine it by recognizing the designated spot. In this case, the key factor is simply recognizing where the robe has been placed. For it is not possible to constantly recognize the exact location, nor is it proper to determine that it has been placed in another monastery after placing it in one. Some argue that even if one determines it in this way, there is no fault, but this does not align with the commentary and should be examined.” This is stated in the Vimativinodanī (Vi. Vi. Ṭī. 1.469). However, the Sāratthadīpanī (Sārattha. Ṭī. 2.469) states: “‘Sāmantavihāra’ means a place where one can go and return on the same day. The phrase ‘sāmantavihāra’ is merely a heading for the teaching. Therefore, some say that even if one is far away, one should determine the robe after recognizing the designated place. The statement ‘by recognizing the designated place’ is made considering that recognizing the designated place is unsuitable; the recognition of the robe itself is the measure here.” The Vajirabuddhiṭīkā (Vajira. Ṭī. Pārājika 469) further explains: “The terms ‘outer robe,’ ‘upper robe,’ and ‘inner robe’ are common names and apply equally to robes whether determined or undetermined. In phrases like ‘this is an outer robe,’ undetermined robes are referred to, whereas in ‘one should dwell apart from the three robes,’ determined robes are meant. ‘Sāmantavihāra’ refers to the monastery from the alms-round village, says Elder Dhammasiri. Teachers say it is permissible even if farther away. The Anugaṇṭhipada also states, ‘sāmantavihāra refers to a mere illustrative point in the teaching; therefore, even if far away, one should determine the robe after recognizing the designated place.’ ‘Sāmantavihāra’ means a place where one can go and return on the same day. One who guards against spending the night apart should not determine a robe that is far away—this, it is said, is stated in the great commentary. Some argue that even if one unknowingly determines a robe after someone else has moved it from, say, a robe-stand to an elephant tusk, it is still valid because the robe was recognized.” Therefore, one should reconcile the differing opinions of the teachers and adopt accordingly. အဓိဋ္ဌဟိတွာ ဌပိတဝတ္ထေဟီတိ ပရိက္ခာရစောဠနာမေန အဓိဋ္ဌဟိတွာ ဌပိတဝတ္ထေဟိ. တေနေဝ ‘‘ဣမံ ပစ္စုဒ္ဓရာမီ’’တိ ပရိက္ခာရစောဠဿ ပစ္စုဒ္ဓါရံ ဒဿေတိ, ဧတေန စ တေစီဝရိကဓုတင်္ဂံ ပရိဟရန္တေန ပံသုကူလာဒိဝသေန လဒ္ဓံ ဝတ္ထံ ဒသာဟဗ္ဘန္တရေ ကတွာ ရဇိတွာ ပါရုပိတုမသက္ကောန္တေန ပရိက္ခာရစောဠဝသေန အဓိဋ္ဌဟိတွာဝ ဒသာဟမတိက္ကမာပေတဗ္ဗံ, ဣတရထာ နိဿဂ္ဂိယံ ဟောတီတိ ဒဿေတိ, တေနေဝ ‘‘ရဇိတကာလတော ပန ပဋ္ဌာယ နိက္ခိပိတုံ န ဝဋ္ဋတိ, ဓုတင်္ဂစောရော နာမ ဟောတီ’’တိ ဝိသုဒ္ဓိမဂ္ဂေ (ဝိသုဒ္ဓိ. ၁.၂၅) ဝုတ္တံ. ပုန အဓိဋ္ဌာတဗ္ဗာနီတိ ဣဒဉ္စ သံဃာဋိအာဒိတိစီဝရနာမေန အဓိဋ္ဌဟိတွာ ပရိဘုဉ္ဇိတုကာမဿ ဝသေန ဝုတ္တံ, ဣတရဿ ပန ပုရိမာဓိဋ္ဌာနမေဝ အလန္တိ ဝေဒိတဗ္ဗံ. ပုန အဓိဋ္ဌာတဗ္ဗန္တိ ဣမိနာ ကပ္ပဗိန္ဒုပိ ဒါတဗ္ဗန္တိ ဒဿေတိ. အဓိဋ္ဌာနကိစ္စံ [Pg.93] နတ္ထီတိ ဣမိနာ ကပ္ပဗိန္ဒုဒါနကိစ္စမ္ပိ နတ္ထီတိ ဒဿေတိ, မဟန္တတရမေဝါတိအာဒိ သဗ္ဗာဓိဋ္ဌာနသာဓာရဏလက္ခဏံ. တတ္ထ ပုန အဓိဋ္ဌာတဗ္ဗန္တိ အနဓိဋ္ဌိတစီဝရဿ ဧကဒေသဘူတတ္တာ အနဓိဋ္ဌိတဉ္စေ, အဓိဋ္ဌိတဿ အပ္ပဘာဝေန ဧကဒေသဘူတံ အဓိဋ္ဌိတသင်္ခမေဝ ဂစ္ဆတိ, တထာ အဓိဋ္ဌိတဉ္စေ, အနဓိဋ္ဌိတဿ ဧကဒေသဘူတံ အနဓိဋ္ဌိတသင်္ခံ ဂစ္ဆတီတိ လက္ခဏံ. န ကေဝလဉ္စေတ္ထ ဒုတိယပဋ္ဋမေဝ, အထ ခေါ တတိယပဋ္ဋာဒိကမ္ပိ. ယထာဟ ‘‘အနုဇာနာမိ ဘိက္ခဝေ…ပေ… ဥတုဒ္ဓဋာနံ ဒုဿာနံ စတုဂ္ဂုဏံ သံဃာဋိံ…ပေ… ပံသုကူလေ ယာဝဒတ္ထ’’န္တိ (မဟာဝ. ၃၄၈). ‘By robes determined and set aside’ means by robes that have been determined and set aside under the name of ‘requisite cloth.’ By this, he shows the revocation of the requisite cloth, saying, “I revoke this.” And by this it is shown that for one who maintains the ascetic practice of the three robes, if a cloth obtained by way of refuse-rags or other means cannot be made, dyed, and worn within ten days, it must be determined as a requisite cloth, and thus the ten-day limit may be exceeded; otherwise, it becomes an item to be forfeited. For that very reason, it is stated in the Visuddhimagga: “From the time of dyeing, it is not permissible to put it away; one becomes what is called a thief of the ascetic practice.” The phrase “should be determined again” is stated with reference to one who wishes to use it after determining it by the name of the three robes, such as the outer robe; for the other case, it should be understood that the initial determination alone is sufficient. By “should be determined again,” it is shown that a marking dot should also be applied. By “There is no need for determination,” it is shown that there is no need even for applying a marking dot. “The greater and so on” is a general characteristic common to all determinations. In this regard, “should be determined again”: if a piece is undetermined but is a small part of a determined robe, it is counted as determined; similarly, if a piece is determined but is part of an undetermined robe, it is counted as undetermined—this is the characteristic. And this is not only the case for the second fold, but also for the third fold and so on. As it is said: “I allow, bhikkhus… a fourfold outer robe made from cloths that have been removed from the season… as much as is needed from refuse-rags” (Mahāva. 348). မုဋ္ဌိပဉ္စကာဒိတိစီဝရပ္ပမာဏယုတ္တံ သန္ဓာယ ‘‘တိစီဝရံ ပနာ’’တိအာဒိ ဝုတ္တံ. ပရိက္ခာရစောဠံ အဓိဋ္ဌာတုန္တိ ပရိက္ခာရစောဠံ ကတွာ အဓိဋ္ဌာတုံ. အဝသေသာ ဘိက္ခူတိ ဝက္ခမာနကာလေ နိသိန္နာ ဘိက္ခူ. တသ္မာ ဝဋ္ဋတီတိ ယထာ ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, တိစီဝရံ အဓိဋ္ဌာတုံ, န ဝိကပ္ပေတု’’န္တိ (မဟာဝ. ၃၅၈) ဝုတ္တံ, ဧဝံ ပရိက္ခာရစောဠမ္ပိ ဝုတ္တံ, န စဿ ဥက္ကဋ္ဌပရိစ္ဆေဒေါ ဝုတ္တော, န စ သင်္ခါပရိစ္ဆေဒေါ, တသ္မာ တီဏိပိ စီဝရာနိ ပစ္စုဒ္ဓရိတွာ ဣမာနိ စီဝရာနိ ပရိက္ခာရစောဠာနိ အဓိဋ္ဌဟိတွာ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတီတိ အတ္ထော. နိဓာနမုခမေတန္တိ ဧတံ ပရိက္ခာရစောဠာဓိဋ္ဌာနံ နိဓာနမုခံ ဌပနမုခံ, အတိရေကစီဝရဋ္ဌပနကာရဏန္တိ အတ္ထော. ကထံ ဉာယတီတိ စေ, တေန ခေါ ပန သမယေန ဘိက္ခူနံ ပရိပုဏ္ဏံ ဟောတိ တိစီဝရံ, အတ္ထော စ ဟောတိ ပရိဿာဝနေဟိပိ ထဝိကာဟိပိ. ဧတသ္မိံ ဝတ္ထုသ္မိံ ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, ပရိက္ခာရစောဠက’’န္တိ အနုညာတတ္တာ ဘိက္ခူနဉ္စ ဧကမေဝ ပရိဿာဝနံ, ထဝိကာ ဝါ ဝဋ္ဋတိ, န ဒွေ ဝါ တီဏိ ဝါတိ ပဋိက္ခေပါဘာဝတော ဝိကပ္ပနူပဂပစ္ဆိမပ္ပမာဏာနိ, အတိရေကပ္ပမာဏာနိ ဝါ ပရိဿာဝနာဒီနိ ပရိက္ခာရာနိ ကပ္ပန္တီတိ သိဒ္ဓံ. ပဌမံ တိစီဝရာဓိဋ္ဌာနေန အဓိဋ္ဌာတဗ္ဗံ, ပုန ပရိဟရိတုံ အသက္ကောန္တေန ပစ္စုဒ္ဓရိတွာ ပရိက္ခာရစောဠံ အဓိဋ္ဌာတဗ္ဗံ[Pg.94], န တွေဝ အာဒိတောဝ ဣဒံ ဝုတ္တံ. ဗဒ္ဓသီမာယ အဝိပ္ပဝါသသီမာသမ္မုတိသမ္ဘဝတော စီဝရဝိပ္ပဝါသေ နေဝတ္ထိ ဒေါသောတိ န တတ္ထ ဒုပ္ပရိဟာရောတိ အာဟ ‘‘အဗဒ္ဓသီမာယ ဒုပ္ပရိဟာရ’’န္တိ. Regarding the measure of the three robes starting with the five fistfuls, it is said, “Now, the three robes...” ‘To determine a requisite cloth’ means to make it a requisite cloth and determine it. ‘The remaining bhikkhus’ means the bhikkhus seated at the time of the statement to be made. Therefore, it is valid—just as it is said, “I allow, bhikkhus, the determination of the three robes, not to be made subject to joint ownership (`vikappana`)” (Mahāvagga 358), so too is the requisite cloth mentioned. No higher limit or numerical limit is stated for it. Hence, it is permissible to revoke all three robes, determine these robes as requisite cloths, and then use them; this is the meaning. ‘This is an opening for storage’ means that this determination of the requisite cloth is an opening for storage, a means for storing excess robes; this is the meaning. How is it known? At that time, the bhikkhus had a complete set of three robes, and there was also a need for straining cloths and bags. In this context, because it was said, “I allow, bhikkhus, the requisite cloth,” and because there is no prohibition stating, 'Only one straining cloth or bag is permissible for bhikkhus, not two or three,' it is established that requisites such as straining cloths are allowable up to the final measure that is subject to joint ownership, or in excess quantities. First, it should be determined by the determination of the three robes. Then, if one is unable to use them further, they should be revoked and determined as a requisite cloth. This was not stated from the beginning. Because in a bounded sīmā, the possibility of an agreement on a non-separation boundary means there is no fault in being separated from one's robes, there is no difficulty in maintaining them there. Hence, it is said, “In an unbounded sīmā, it is difficult to maintain.” ၄၅. အတိရိတ္တပ္ပမာဏာယ ဆေဒနကံ ပါစိတ္တိယန္တိ အာဟ ‘‘အနတိရိတ္တပ္ပမာဏာ’’တိ. တတော ပရံ ပစ္စုဒ္ဓရိတွာ ဝိကပ္ပေတဗ္ဗာတိ ဝဿိကမာသတော ပရံ အဓိဋ္ဌာနံ ပစ္စုဒ္ဓရိတွာ ဝိကပ္ပေတဗ္ဗာ, ဣမိနာ စတုန္နံ ဝဿိကမာသာနံ ဥပရိ အဓိဋ္ဌာနံ တိဋ္ဌတီတိ ဝိညာယတိ, အသတော ပစ္စုဒ္ဓရာယောဂါ, ယဉ္စ မာတိကာဋ္ဌကထာယံ (ကင်္ခါ. အဋ္ဌ. ကထိနသိက္ခာပဒဝဏ္ဏနာ) ‘‘ဝဿိကသာဋိကာ ဝဿာနမာသာတိက္ကမေနာပိ ကဏ္ဍုပဋိစ္ဆာဒိ အာဗာဓဝူပသမေနာပိ အဓိဋ္ဌာနံ ဝိဇဟန္တီ’’တိ ဝုတ္တံ, တံ သမန္တပါသာဒိကာယံ နတ္ထိ, ပရိဝါရဋ္ဌကထာယဉ္စ ‘‘အတ္ထာပတ္တိ ဟေမန္တေ အာပဇ္ဇတိ, နော ဂိမှေ’’တိ ဧတ္ထ န တံ ဝုတ္တံ, ကတ္တိကပုဏ္ဏမာသိယာ ပစ္ဆိမေ ပါဋိပဒဒိဝသေ ဝိကပ္ပေတွာ ဌပိတံ ဝဿိကသာဋိကံ နိဝါသေန္တော ဟေမန္တေ အာပဇ္ဇတိ. ကုရုန္ဒိယံ ပန ‘‘ကတ္တိကပုဏ္ဏမဒိဝသေ အပစ္စုဒ္ဓရိတွာ ဟေမန္တေ အာပဇ္ဇတီ’’တိ ဝုတ္တံ, တမ္ပိ သုဝုတ္တံ. ‘‘စာတုမာသံ အဓိဋ္ဌာတုံ, တတော ပရံ ဝိကပ္ပေတု’’န္တိ ဟိ ဝုတ္တံ. တတ္ထ မဟာအဋ္ဌကထာယံ နိဝါသနပစ္စယာ ဒုက္ကဋံ ဝုတ္တံ, ကုရုန္ဒဋ္ဌကထာယံ ပန အပစ္စုဒ္ဓါရပစ္စယာ, တသ္မာ ကုရုန္ဒိယံ ဝုတ္တနယေနပိ ဝဿိကသာဋိကာ ဝဿာနာတိက္ကမေပိ အဓိဋ္ဌာနံ န ဝိဇဟတီတိ ပညာယတိ. အဓိဋ္ဌာနဝိဇဟနေသု စ ဝဿာနမာသအာဗာဓာနံ ဝိဂမေ ဝိဇဟနံ မာတိကာဋ္ဌကထာယမ္ပိ န ဥဒ္ဓဋံ, တသ္မာ သမန္တပါသာဒိကာယံ (ပါရာ. အဋ္ဌ. ၂.၄၆၉) အာဂတနယေန ယာဝ ပစ္စုဒ္ဓါရာ အဓိဋ္ဌာနံ တိဋ္ဌတီတိ ဂဟေတဗ္ဗံ. 45. Because for a robe of excessive size there is a pācittiya offense that requires cutting, he said, 'not of excessive size.' The phrase 'After that, it should be withdrawn and made subject to joint ownership' means that after the rainy season months, the determination should be withdrawn and the robe made subject to joint ownership. By this, it is understood that the determination remains valid beyond the four months of the rainy season, since withdrawal is not possible for what is non-existent. And what is stated in the Mātikāṭṭhakathā: 'The rainy-season robe relinquishes its determination even when the rainy-season months are exceeded, or when the illness or the need for the itch-covering cloth is alleviated,' this is not found in the Samantapāsādikā. And in the Parivāraṭṭhakathā, regarding 'An offense is incurred in winter, not in summer,' that is not stated there. One incurs an offense in winter by wearing a rainy-season robe that was made subject to joint ownership and put away on the day following the Kattika full moon. In the Kurundī, however, it is stated: 'If not withdrawn by the Kattika full moon day, an offense is incurred in winter.' This too is well said, for it is said: 'One should determine it for four months, and afterward, make it subject to joint ownership.' In this regard, in the Mahāaṭṭhakathā, a dukkaṭa offense is said to arise from the act of wearing it, but in the Kurundī-aṭṭhakathā, it arises from the failure to withdraw it. Therefore, according to the method stated in the Kurundī, it is understood that the rainy-season robe does not relinquish its determination even when the rainy-season months are exceeded. Moreover, among the cases of relinquishing determination, the Mātikāṭṭhakathā does not cite relinquishment due to the passing of the rainy-season months or the alleviation of illness. Thus, it should be understood according to the method presented in the Samantapāsādikā that the determination remains valid until it is withdrawn. နဟာနတ္ထာယ အနုညာတတ္တာ ‘‘ဝဏ္ဏဘေဒမတ္တရတ္တာပိ စေသာ ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ဒွေ ပန န ဝဋ္ဋန္တီတိ ဣမိနာ သံဃာဋိအာဒီသုပိ ဒုတိယအဓိဋ္ဌာနံ န ရုဟတိ, တံ အတိရေကစီဝရံ ဟောတီတိ [Pg.95] ဒဿေတိ. မဟာပစ္စရိယံ စီဝရဝသေန ပရိဘောဂကိစ္စဿ အဘာဝံ သန္ဓာယ ‘‘အနာပတ္တီ’’တိ ဝုတ္တာ သေနာသနပရိဘောဂတ္ထာယ ဒိန္နပစ္စတ္ထရဏေ ဝိယ. ယံ ပန ‘‘ပစ္စတ္ထရဏမ္ပိ အဓိဋ္ဌာတဗ္ဗ’’န္တိ ဝုတ္တံ, တံ သေနာသနတ္ထာယေဝါတိ နိယမိတံ န ဟောတိ နဝသု စီဝရေသု ဂဟိတတ္တာ, တသ္မာ အတ္တနော နာမေန အဓိဋ္ဌဟိတွာ နိဒဟိတွာ ပရိက္ခာရစောဠံ ဝိယ ယထာ တထာ ဝိနိယုဇ္ဇိတမေဝါတိ ဂဟေတဗ္ဗံ, ပါဝါရောကောဇဝေါတိ ဣမေသမ္ပိ ပစ္စတ္ထရဏာဒိနာ လောကေပိ ဝေါဟရဏတော သေနာသနပရိက္ခာရတ္ထာယ ဒိန္နပစ္စတ္ထရဏတော ဝိသုံ ဂဟဏံ ကတံ. သစေ အဝသာနေ အပရာဝဿိကသာဋိကာ ဥပ္ပန္နာ ဟောတိ, ပုရိမဝဿိကသာဋိကံ ပစ္စုဒ္ဓရိတွာ ဝိကပ္ပေတွာ အဓိဋ္ဌာတဗ္ဗာတိ ဝဒန္တိ. Because it is allowed for the purpose of bathing, it is said, 'Even if it is dyed merely for the sake of a different color, it is permissible.' However, the statement that two are not permissible shows that a second determination is not valid for the outer robe (saṅghāṭi) and the like, thus indicating that it becomes an extra robe. In the Mahāpaccariya, it is said, 'There is no offense,' with reference to the absence of a function of using it as a robe, just as with a sitting cloth given for the purpose of using the lodging. However, the statement that 'a sitting cloth should also be determined' is not restricted to the sole purpose of lodging, because it is included among the nine robes. Therefore, it should be understood that after determining it in one's own name and putting it away, it can be used in any way, just like a requisite cloth. The pāvāro and the kojava—these too are distinguished from a sitting cloth given as lodging equipment, because of their common usage in the world as sitting cloths and so on. If, at the end of the period, another rainy-season robe is obtained, some say that the previous rainy-season robe should be withdrawn, made subject to joint ownership, and then determined. နိသီဒနမှိ ပမာဏယုတ္တန္တိ ‘‘ဒီဃတော သုဂတဝိဒတ္ထိယာ ဒွေ ဝိဒတ္ထိယော, ဝိတ္ထာရတော ဒိယဍ္ဎံ, ဒသာ ဝိဒတ္ထီ’’တိဣမိနာ ပမာဏေန ယုတ္တံ, တံ ပန မဇ္ဈိမပုရိသဟတ္ထသင်္ခါတေန ဝဍ္ဎကီဟတ္ထေန ဒီဃတော တိဟတ္ထံ ဟောတိ, ဝိတ္ထာရတော ဆဠင်္ဂုလာဓိကဒွိဟတ္ထံ, ဒသာ ဝိဒတ္ထာဓိကဟတ္ထံ, ဣဒါနိ မနုဿာနံ ပကတိဟတ္ထေန ဒီဃတော ဝိဒတ္ထာဓိကစတုဟတ္ထံ ဟောတိ, ဝိတ္ထာရတော နဝင်္ဂုလာဓိကတိဟတ္ထံ, ဒသာ ဆဠင်္ဂုလာဓိကဒွိဟတ္ထာ, တတော ဦနံ ဝဋ္ဋတိ, န အဓိကံ ‘‘တံ အတိက္ကာမယတော ဆေဒနကံ ပါစိတ္တိယ’’န္တိ (ပါစိ. ၅၃၃) ဝုတ္တတ္တာ. ကဏ္ဍုပဋိစ္ဆာဒိယာ ပမာဏိကာတိ ‘‘ဒီဃတော စတဿော ဝိဒတ္ထိယော သုဂတဝိဒတ္ထိယာ, တိရိယံ ဒွေ ဝိဒတ္ထိယော’’တိ (ပါစိ. ၅၃၈) ဝုတ္တတ္တာ ဧဝံ ဝုတ္တပ္ပမာဏယုတ္တာ, သာ ပန ဝဍ္ဎကီဟတ္ထေန ဒီဃတော ဆဟတ္ထာ ဟောတိ, ဝိတ္ထာရတော တိဟတ္ထာ, ဣဒါနိ ပကတိဟတ္ထေန ပန ဒီဃတော နဝဟတ္ထာ ဟောတိ, တိရိယတော ဝိဒတ္ထာဓိကစတုဟတ္ထာတိ ဝေဒိတဗ္ဗာ. ဝိကပ္ပနူပဂပစ္ဆိမစီဝရပ္ပမာဏံ ပရိက္ခာရစောဠန္တိ ဧတ္ထ ပန ဝိကပ္ပနူပဂပစ္ဆိမစီဝရပ္ပမာဏံ [Pg.96] နာမ သုဂတင်္ဂုလေန ဒီဃတော အဋ္ဌင်္ဂုလံ ဟောတိ, တိရိယတော စတုရင်္ဂုလံ, ဝဍ္ဎကီဟတ္ထေန ဒီဃတော ဧကဟတ္ထံ ဟောတိ, တိရိယတော ဝိဒတ္ထိပ္ပမာဏံ, ဣဒါနိ ပကတိဟတ္ထေန ပန ဒီဃတော ဝိဒတ္ထာဓိကဟတ္ထံ ဟောတိ, တိရိယတော ဆဠင်္ဂုလာဓိကဝိဒတ္ထိပ္ပမာဏံ. တေနာဟ ‘‘တဿ ပမာဏ’’န္တိအာဒိ. A sitting mat should be of the proper size: 'In length, two sugata spans; in width, one and a half spans; with a fringe of one span.' According to this measure, it is suitable. By the carpenter’s measure, which is reckoned as the hand of a middle-sized man, it is three hands in length, two hands and six fingers in width, and the fringe is a hand and a span. Nowadays, by the ordinary human measure, it is four hands and a span in length, three hands and nine fingers in width, and the fringe is two hands and six fingers. A smaller size is permissible, but not a larger one, for it is said: 'For one who exceeds it, there is a pācittiya offense requiring that it be cut down.' An itch-covering cloth should be of the proper size: 'In length, four sugata spans; in width, two spans.' According to this measure, it is suitable. By the carpenter’s measure, it is six hands in length and three hands in width. Nowadays, by the ordinary human measure, it is nine hands in length and four hands and a span in width—this should be understood. An accessory cloth is of the minimum size for a robe suitable for placing under joint ownership. Here, the minimum size for a robe suitable for placing under joint ownership is eight sugata fingers in length and four fingers in width. By the carpenter’s measure, it is one hand in length and a span in width. Nowadays, by the ordinary human measure, it is one hand and a span in length and a span and six fingers in width. Therefore, it was said, 'Its measure,' and so on. ဘေသဇ္ဇတ္ထာယာတိအာဒီသု အတ္တနော သန္တကဘာဝတော မောစေတွာ ဌပိတံ သန္ဓာယ ‘‘အနဓိဋ္ဌိတေပိ နတ္ထိ အာပတ္တီ’’တိ ဝုတ္တံ, ‘‘ဣဒံ ဘေသဇ္ဇတ္ထာယ, ဣဒံ မာတုယာ’’တိ ဝိဘဇိတွာ သကသန္တကဘာဝတော မောစေတွာ ဌပေန္တေန အဓိဋ္ဌာနကိစ္စံ နတ္ထီတိ အဓိပ္ပာယော. ‘‘ဣမိနာ ဘေသဇ္ဇံ စေတာပေဿာမိ, ဣဒံ မာတုယာ ဒဿာမီ’’တိ ဌပေန္တေန ပန အဓိဋ္ဌာတဗ္ဗမေဝါတိ ဝဒန္တိ. သေနာသနပရိက္ခာရတ္ထာယ ဒိန္နပစ္စတ္ထရဏေတိ ဧတ္ထ အနိဝါသေတွာ အပါရုပိတွာ ကေဝလံ မဉ္စပီဌေသုယေဝ အတ္ထရိတွာ ပရိဘုဉ္ဇိယမာနံ ပစ္စတ္ထရဏံ အတ္တနော သန္တကမ္ပိ အနဓိဋ္ဌာတုံ ဝဋ္ဋတီတိ ဝဒန္တိ, ဟေဋ္ဌာ ပန ပစ္စတ္ထရဏမ္ပိ အဓိဋ္ဌာတဗ္ဗမေဝါတိ အဝိသေသေန ဝုတ္တတ္တာ အတ္တနော သန္တကံ အဓိဋ္ဌာတဗ္ဗမေဝါတိ အမှာကံ ခန္တိ, ဝီမံသိတွာ ဂဟေတဗ္ဗံ. တန္တေ ဌိတံယေဝ အဓိဋ္ဌာတဗ္ဗန္တိ ဧတ္ထ ပစ္ဆာ ဝီတဋ္ဌာနံ အဓိဋ္ဌိတမေဝ ဟောတိ, ပုန အဓိဋ္ဌာနကိစ္စံ နတ္ထိ. သစေ ပန ပရိစ္ဆေဒံ ဒဿေတွာ အန္တရန္တရာ ဝီတံ ဟောတိ, ပုန အဓိဋ္ဌာတဗ္ဗန္တိ ဝဒန္တိ. ဧသေဝ နယောတိ ဝိကပ္ပနူပဂပ္ပမာဏမတ္တေ ဝီတေ တန္တေ ဌိတံယေဝ အဓိဋ္ဌာတဗ္ဗန္တိ အတ္ထော. Regarding such cases as 'for medicinal purposes,' it is stated, 'there is no offense even if it is not determined,' with reference to something set aside after having been released from one's own ownership. The meaning is that there is no need for the act of determination for one who, having divided it saying, 'This is for medicine, this is for my mother,' sets it aside after releasing it from his personal ownership. However, some say that for one who sets it aside thinking, 'With this I will have medicine bought, this I will give to my mother,' it must indeed be determined. Regarding 'a ground-covering given for the use of lodging furnishings,' some say that a ground-covering that is used by merely spreading it on a bed or a chair, without wearing it as a lower garment or wrapping it around oneself, may be used without determination even if it is one's own possession. However, since it is stated below without distinction that even a ground-covering must be determined, our view is that what is one's own possession must indeed be determined; this should be investigated and accepted. Regarding 'it should be determined while still on the loom,' in this case, when it is later removed from the loom, it is already determined; there is no need for a further act of determination. But if it is woven in sections, showing a division, some say it must be determined again. This is the same method: the meaning is that when a piece of the minimum size suitable for placing under joint ownership has been woven, it should be determined while still on the loom. ၄၆. ‘‘ဟီနာယာဝတ္တနေနာတိ ‘သိက္ခံ အပ္ပစ္စက္ခာယ ဂိဟိဘာဝူပဂမနေနာ’တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ, တံ ယုတ္တံ အညဿ ဒါနေ ဝိယ စီဝရေ နိရာလယဘာဝေနေဝ ပရိစ္စတ္တတ္တာ. ကေစိ ပန ‘ဟီနာယာဝတ္တနေနာတိ ဘိက္ခုနိယာ ဂိဟိဘာဝူပဂမနေနေဝါတိ ဧတမတ္ထံ ဂဟေတွာ ဘိက္ခု ပန ဝိဗ္ဘမန္တောပိ ယာဝ သိက္ခံ န ပစ္စက္ခာတိ, တာဝ ဘိက္ခုယေဝါတိ အဓိဋ္ဌာနံ န ဝိဇဟတီ’တိ [Pg.97] ဝဒန္တိ, တံ န ဂဟေတဗ္ဗံ ‘ဘိက္ခုနိယာ ဟီနာယာဝတ္တနေနာ’တိ ဝိသေသေတွာ အဝုတ္တတ္တာ. ဘိက္ခုနိယာ ဟိ ဂိဟိဘာဝူပဂမနေန အဓိဋ္ဌာနဝိဇဟနံ ဝိသုံ ဝတ္တဗ္ဗံ နတ္ထိ တဿာ ဝိဗ္ဘမနေနေဝ အဿမဏီဘာဝတော. သိက္ခာပစ္စက္ခာနေနာတိ ပန ဣဒံ သစေ ဘိက္ခုလိင်္ဂေ ဌိတောဝ သိက္ခံ ပစ္စက္ခာတိ, တဿ ကာယလဂ္ဂမ္ပိ စီဝရံ အဓိဋ္ဌာနံ ဝိဇဟတီတိ ဒဿနတ္ထံ ဝုတ္တ’’န္တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၄၆၉) ဝုတ္တံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၄၆၉) ပန ‘‘ဟီနာယာဝတ္တနေနာတိ ဣဒံ အန္တိမဝတ္ထုံ အဇ္ဈာပဇ္ဇိတွာ ဘိက္ခုပဋိညာယ ဌိတဿ စေဝ တိတ္ထိယပက္ကန္တဿ စ ဘိက္ခုနိယာ စ ဘိက္ခုနိဘာဝေ နိရပေက္ခတာယ ဂိဟိလိင်္ဂတိတ္ထိယလိင်္ဂဂ္ဂဟဏံ သန္ဓာယ ဝုတ္တံ. သိက္ခံ အပ္ပစ္စက္ခာယ ဂိဟိဘာဝူပဂမနံ သန္ဓာယ ဝုတ္တန္တိ ကေစိ ဝဒန္တိ, တံ န ယုတ္တံ, တဒါပိ တဿ ဥပသမ္ပန္နတ္တာ စီဝရဿ စ တဿ သန္တကတ္တာ ဝိဇဟနတော’’တိ ဝုတ္တံ, ဣတိ ဣမာနိ ဒွေ ဝစနာနိ အညမညဝိရုဒ္ဓါနိ ဟုတွာ ဒိဿန္တိ. 46. 'By reverting to a lower state' means 'by returning to the lay life without having renounced the training'; this is stated in all three key passages. This is fitting, as the robe is relinquished simply through lack of attachment, just as when giving it to another. Some, however, taking the meaning of 'by reverting to a lower state' as 'by a bhikkhunī returning to the lay life,' say that even if a bhikkhu goes astray, as long as he does not renounce the training, he is still a bhikkhu and does not abandon his determination. This should not be accepted, as it is not stated with the specific qualification 'by a bhikkhunī's reverting to a lower state.' Indeed, for a bhikkhunī, there is no need to state separately the abandoning of determination upon her returning to the lay life, since she becomes a non-ascetic simply by going astray. 'By renouncing the training,' on the other hand, is stated to show that if one renounces the training while still in the guise of a bhikkhu, the determination over even the robe on his body is abandoned. This is stated in the Sāratthadīpanī. In the Vimativinodanī, however, it is said: 'The phrase "by reverting to a lower state" is said with reference to one who, having committed a final offense, remains with the claim of being a bhikkhu; to one who has gone over to the sectarians; and to a bhikkhunī who, being indifferent to her status as a bhikkhunī, adopts the guise of a layperson or a sectarian. Some say it is said with reference to returning to the lay life without having renounced the training, but that is not correct, for in that case, the determination would be abandoned while he is still ordained and the robe is still his.' Thus, these two statements appear to be in mutual contradiction. အဋ္ဌကထာယံ ပန ‘‘ဟီနာယာဝတ္တနေန သိက္ခာပစ္စက္ခာနေနာ’’တိ (ပါရာ. အဋ္ဌ. ၂.၄၆၉) ဝိသုံ ဝုတ္တတ္တာ ဟီနာယာဝတ္တန္တေ သတိ သိက္ခံ အပ္ပစ္စက္ခန္တေပိ စီဝရံ အဓိဋ္ဌာနံ ဝိဇဟတိ, သိက္ခံ ပစ္စက္ခန္တေ သတိ ဟီနာယ အနာဝတ္တန္တေပီတိ အဓိပ္ပာယော ဒိဿတိ, တသ္မာ သိက္ခံ အပ္ပစ္စက္ခာယ ကေဝလံ ဂိဟိဘာဝံ ဥပဂစ္ဆန္တဿ ကိဉ္စာပိ ဘိက္ခုဘာဝေါ အတ္ထိ, စီဝရဿ စ တဿ သန္တကတ္တာ ဝိဇဟနံ, တထာပိ ‘‘ဟီနာယာဝတ္တနေနာ’’တိ ဝုတ္တတ္တာ ဂိဟိဘာဝူပဂမနေနေဝ အဓိဋ္ဌာနဝိဇဟနံ သိယာ ယထာ တံ လိင်္ဂပရိဝတ္တနေန. ဂိဟိဘာဝံ အနုပဂန္တွာ စ ကေဝလံ သိက္ခာပစ္စက္ခာနံ ကရောန္တဿ ကိဉ္စာပိ ဘိက္ခုလိင်္ဂံ အတ္ထိ, စီဝရဿ စ တဿ သန္တကတ္တာ ဝိဇဟနံ, တထာပိ ‘‘သိက္ခာပစ္စက္ခာနေနာ’’တိ ဝုတ္တတ္တာ သိက္ခာပစ္စက္ခာနေနေဝ အဓိဋ္ဌာနဝိဇဟနံ သိယာ ယထာ တံ ပစ္စုဒ္ဓရဏေ, တသ္မာ ဘိက္ခု ဝါ ဟောတု ဘိက္ခုနီ ဝါ, ဟီနာယာဝတ္တိဿာမီတိ [Pg.98] စိတ္တေန ဂိဟိလိင်္ဂဂ္ဂဟဏေန စီဝရံ အဓိဋ္ဌာနံ ဝိဇဟတိ. သိက္ခာပစ္စက္ခာနေန ပန ဘိက္ခုဿေဝ စီဝရံ ဘိက္ခုနိယာ သိက္ခာပစ္စက္ခာနာဘာဝါတိ အယမမှာကံ ခန္တိ. အန္တိမဝတ္ထုအဇ္ဈာပန္နကတိတ္ထိယပက္ကန္တကာနံ ပန စီဝရဿ အဓိဋ္ဌာနဝိဇဟနံ အဋ္ဌကထာယံ အနာဂတတ္တာ တေသဉ္စ ဟီနာယာဝတ္တာနဝေါဟာရာဘာဝါ ဝိစာရေတဗ္ဗံ. In the commentary, however, since it is stated separately, 'by reverting to a lower state and by renouncing the training,' the intended meaning appears to be that when one reverts to a lower state, the determination over the robe is abandoned even without renouncing the training; and when one renounces the training, it is abandoned even without reverting to a lower state. Therefore, for one who merely returns to the lay state without renouncing the training, although his status as a bhikkhu remains and the robe is still his property, nevertheless, because it is said 'by reverting to a lower state,' the abandoning of the determination would occur simply by returning to the lay state, as in the case of changing one's guise. And for one who does not return to the lay state but merely renounces the training, although the guise of a bhikkhu remains and the robe is still his property, nevertheless, because it is said 'by renouncing the training,' the abandoning of the determination would occur simply by renouncing the training, as in the case of a revocation. Therefore, whether a bhikkhu or a bhikkhunī, one abandons the determination over the robe by adopting the guise of a layperson with the thought, 'I will revert to a lower state.' By renouncing the training, however, it is only a bhikkhu's robe, since for a bhikkhunī there is no renouncing of the training—this is our view. As for the abandoning of determination over the robes of those who have committed a final offense and those who have gone over to the sectarians, since this has not come up in the commentary, and since for them there is no convention of 'reverting to a lower state,' this should be investigated. ကနိဋ္ဌင်္ဂုလိနခဝသေနာတိ ဟေဋ္ဌိမပရိစ္ဆေဒံ ဒဿေတိ. ဩရတော ပရတောတိ ဧတ္ထ စ ‘‘ဩရတော ဆိဒ္ဒံ အဓိဋ္ဌာနံ ဘိန္ဒတိ, ပရတော န ဘိန္ဒတီ’’တိ ဝုတ္တံ. ကထံ ဩရပရဘာဝေါ ဝေဒိတဗ္ဗောတိ? ယထာ နဒီပရိစ္ဆိန္နေ ပဒေသေ မနုဿာနံ ဝသနဒိသာဘာဂေ တီရံ ဩရိမံ နာမ ဟောတိ, ဣတရဒိသာဘာဂေ တီရံ ပါရိမံ နာမ, တထာ ဘိက္ခူနံ နိဝါသနပါရုပနဋ္ဌာနဘူတံ စီဝရဿ မဇ္ဈဋ္ဌာနံ ယထာဝုတ္တဝိဒတ္ထိအာဒိပ္ပမာဏဿ ပဒေသဿ ဩရံ နာမ, စီဝရပရိယန္တဋ္ဌာနံ ပရံ နာမ, ဣတိ လောကတော ဝါ ယထာ စ ဩရတော ဘောဂံ ပရတော အန္တံ ကတွာ စီဝရံ ဌပေတဗ္ဗန္တိ ဝုတ္တေ ဘိက္ခုနော အဘိမုခဋ္ဌာနံ ဩရံ နာမ, ဣတရဋ္ဌာနံ ပရံ နာမ, ဧဝံ ဘိက္ခူနံ နိဝါသနပါရုပနဋ္ဌာနံ ဩရံ နာမ, ဣတရံ ပရံ နာမ. ဧဝံ သာသနတော ဝါ ဩရပရဘာဝေါ ဝေဒိတဗ္ဗော. တေနေဝ ယော ပန ဒုဗ္ဗလဋ္ဌာနေ ပဌမံ အဂ္ဂဠံ ဒတွာ ပစ္ဆာ ဒုဗ္ဗလဋ္ဌာနံ ဆိန္ဒိတွာ အပနေတိ, အဓိဋ္ဌာနံ န ဘိဇ္ဇတိ. မဏ္ဍလပရိဝတ္တနေပိ ဧသေဝ နယောတိ သကလသ္မိံ စီဝရေ အဓိဋ္ဌာနဘိဇ္ဇနာဘိဇ္ဇနဘာဝေါ ဒဿိတော. တေန ဝုတ္တံ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၄၆၉) ‘‘ဧသ နယောတိ ဣမိနာ ပမာဏယုတ္တေသု ယတ္ထ ကတ္ထစိ ဆိဒ္ဒေ အဓိဋ္ဌာနံ ဝိဇဟတီတိအာဒိအတ္ထံ သင်္ဂဏှာတီ’’တိ. By the tip of the smallest fingernail—this indicates the lower limit. Regarding “from the near side to the far side,” it is said: “On the near side, a hole breaks the determination, but on the far side, it does not.” How should the distinction between near and far be understood? Just as, in a region bounded by a river, the bank on the side where people reside is called the near bank, and the bank on the opposite side is called the far bank, so too for bhikkhus—the middle area of the robe, which serves as the place for wearing and covering, is called the near side in relation to the specified measurements like a span, etc., while the edge of the robe is called the far side. Alternatively, in worldly terms, when it is said that a bhikkhu should place the robe with its main part on the near side and its edge on the far side, the area facing the bhikkhu is called the near side, and the other area is called the far side. Thus, for bhikkhus, the place for wearing and covering is called the near side, and the rest is called the far side. In this way, the distinction between near and far should be understood either in terms of common usage or according to the Dispensation. Therefore, if one first applies a patch to a weak spot and later cuts away the weak spot and removes it, the determination is not broken. Even when turning the robe around, the same principle applies—thus, the state of the determination being broken or not broken is shown throughout the entire robe. Hence, it is said in the Vimativinodanī (Vi. Vi. Ṭī. 1.469): “This is the method—by this, it encompasses the meaning that ‘wherever there is a hole in the measured parts, the determination is relinquished,’ and so on.” ခုဒ္ဒကံ စီဝရန္တိ မုဋ္ဌိပဉ္စကာဒိဘေဒပ္ပမာဏတော အနူနမေဝ ခုဒ္ဒကစီဝရံ. မဟန္တံ ဝါ ခုဒ္ဒကံ ကရောတီတိ ဧတ္ထ တိဏ္ဏံ စီဝရာနံ စတူသု ပဿေသု ယသ္မိံ ပဒေသေ ဆိဒ္ဒံ အဓိဋ္ဌာနံ န ဝိဇဟတိ, တသ္မိံ [Pg.99] ပဒေသေ သမန္တတော ဆိန္ဒိတွာ ခုဒ္ဒကံ ကရောန္တဿ အဓိဋ္ဌာနံ န ဝိဇဟတီတိ အဓိပ္ပာယော. ဝိမတိဝိနောဒနိယံ ပန ဝုတ္တံ ‘‘မဟန္တံ ဝါ ခုဒ္ဒကံ ဝါ ကရောတီတိ ဧတ္ထ အတိမဟန္တံ စီဝရံ မုဋ္ဌိပဉ္စကာဒိပစ္ဆိမပ္ပမာဏယုတ္တံ ကတွာ သမန္တတော ဆိန္ဒနေနပိ ဝိစ္ဆိန္ဒနကာလေ ဆိဇ္ဇမာနဋ္ဌာနံ ဆိဒ္ဒသင်္ခံ န ဂစ္ဆတိ, အဓိဋ္ဌာနံ န ဝိဇဟတိ ဧဝါတိ သိဇ္ဈတိ, ‘ဃဋေတွာ ဆိန္ဒတိ န ဘိဇ္ဇတီ’တိ ဝစနေန စ သမေတိ. ပရိက္ခာရစောဠံ ပန ဝိကပ္ပနူပဂပစ္ဆိမပ္ပမာဏတော ဦနံ ကတွာ ဆိဒ္ဒံ အဓိဋ္ဌာနံ ဝိဇဟတိ အဓိဋ္ဌာနဿ အနိဿယတ္တာ, တာနိ ပုန ဗဒ္ဓါနိ ဃဋိတာနိ ပုန အဓိဋ္ဌာတဗ္ဗမေဝါတိ ဝေဒိတဗ္ဗံ. ကေစိ ပန ‘ဝဿိကသာဋိကစီဝရေ ဒွိဓာ ဆိန္နေ ယဒိပိ ဧကေကံ ခဏ္ဍံ ပစ္ဆိမပ္ပမာဏံ ဟောတိ, ဧကသ္မိံယေဝ ခဏ္ဍေ အဓိဋ္ဌာနံ တိဋ္ဌတိ, န ဣတရသ္မိံ, ဒွေ ပန န ဝဋ္ဋန္တီ’တိ ဝုတ္တတ္တာ နိသီဒနကဏ္ဍုပဋိစ္ဆာဒီသုပိ ဧသေဝ နယောတိ ဝဒန္တီ’’တိ. A small robe is indeed a small robe, not less than the measure of five fists, etc. As for making a large robe small, here, regarding the three robes, the meaning is that if, on any of the four sides, in a part where a hole does not cause the determination to be relinquished, one cuts all around in that part to make it small, the determination is not relinquished. The Vimativinodanī, however, states: “As for making a large robe small, here, even if an excessively large robe is made to fit the minimum allowable size of five fists, etc., and then cut all around, the place being cut does not count as a hole at the time of cutting, and the determination is not relinquished; thus it succeeds. This also agrees with the statement, ‘Having joined it, one cuts it; it does not break.’ However, if a supplementary cloth is made smaller than the minimum allowable size for designation, a hole causes the determination to be relinquished because the determination lacks a basis. Those pieces, when reattached or joined, must be determined anew; this should be understood. Some, however, say: ‘In the case of a rains-cloth, if it is split into two, even if each piece meets the minimum allowable size, the determination remains on only one piece, not the other, and two [determinations] are not permissible.’ Therefore, they argue that the same principle applies to sitting cloths and itch-covering cloths as well.” ၄၇. သမ္မုခေ ပဝတ္တာ သမ္မုခါတိ ပစ္စတ္တဝစနံ, တဉ္စ ဝိကပ္ပနာဝိသေသနံ, တသ္မာ ‘‘သမ္မုခေ’’တိ ဘုမ္မတ္ထေ နိဿက္ကဝစနံ ကတွာပိ အတ္ထံ ဝဒန္တိ, အဘိမုခေတိ အတ္ထော. အထ ဝါ သမ္မုခေန အတ္တနော ဝါစာယ ဧဝ ဝိကပ္ပနာ သမ္မုခါဝိကပ္ပနာ. ပရမ္မုခေန ဝိကပ္ပနာ ပရမ္မုခါဝိကပ္ပနာတိ ကရဏတ္ထေနပိ အတ္ထော ဒဋ္ဌဗ္ဗော. အယမေဝ ပါဠိယာ သမေတိ. သန္နိဟိတာသန္နိဟိတဘာဝန္တိ အာသန္နဒူရဘာဝံ. ဧတ္တာဝတာ နိဓေတုံ ဝဋ္ဋတီတိ ဧတ္တကေနေဝ ဝိကပ္ပနာကိစ္စဿ နိဋ္ဌိတတ္တာ အတိရေကစီဝရံ န ဟောတီတိ ဒသာဟာတိက္ကမေ နိဿဂ္ဂိယံ န ဇနေတီတိ အဓိပ္ပာယော. ပရိဘုဉ္ဇိတုံ…ပေ… န ဝဋ္ဋတီတိ သယံ အပစ္စုဒ္ဓါရဏပရိဘုဉ္ဇနေ ပါစိတ္တိယံ, အဓိဋ္ဌဟနေ ပရေသံ ဝိဿဇ္ဇနေ စ ဒုက္ကဋဉ္စ သန္ဓာယ ဝုတ္တံ. ပရိဘောဂါဒယောပိ ဝဋ္ဋန္တီတိ ပရိဘောဂဝိဿဇ္ဇနအဓိဋ္ဌာနာနိ ဝဋ္ဋန္တိ. အပိ-သဒ္ဒေန နိဓေတုမ္ပိ ဝဋ္ဋတီတိ အတ္ထော. ဧတေန ပစ္စုဒ္ဓါရေပိ ကတေ စီဝရံ အဓိဋ္ဌာတုကာမေန [Pg.100] ဝိကပ္ပိတစီဝရမေဝ ဟောတိ, န အတိရေကစီဝရံ, တံ ပန တိစီဝရာဒိနာမေန အဓိဋ္ဌာတုကာမေန အဓိဋ္ဌဟိတဗ္ဗံ, ဣတရေန ဝိကပ္ပိတစီဝရမေဝ ကတွာ ပရိဘုဉ္ဇိတဗ္ဗန္တိ ဒဿေတိ. 47. Sammukha (face-to-face) is a personal expression that is a qualification of the designation. Therefore, even when “sammukhe” is used in the locative case, it conveys the meaning of “in front of” or “facing.” Alternatively, “sammukhāvikappanā” is a designation made by one’s own words in person, and “parammukhāvikappanā” is a designation made in absence—the instrumental sense should also be understood here. This agrees with the Pāli. “Sannihitāsannihitabhāva” (the state of being near or not near) means nearness and distance. Up to this point, it is permissible to store the robe, meaning that since the act of designation is completed within this limit, it does not become an extra robe, and thus does not give rise to a forfeiture offense if the ten-day period is exceeded—this is the intended meaning. The phrase “Paribhuñjituṃ…pe… na vaṭṭati” (it is not permissible to use, etc.) refers to the pācittiya offense incurred by using it oneself without first formally renouncing the designation, and the dukkaṭa offense incurred by determining it for oneself or giving it to others; this is the intended meaning. The phrase “Paribhogādayopi vaṭṭanti” (use, etc., are also permissible) means that using, giving away, and determining the robe are permissible. The word “api” (also) indicates that even storing it is allowed. This shows that even if a formal renunciation has been made, if one wishes to determine the robe, it is still a designated robe, not an extra robe. If one wishes to determine it under the name of the triple robe or the like, it should be determined as such. Otherwise, one should use it only after having it designated. ကေစိ ပန ‘‘ယံ ဝိကပ္ပိတစီဝရံ, တံ ယာဝ ပရိဘောဂကာလာ အပစ္စုဒ္ဓရာပေတွာ နိဒဟေတဗ္ဗံ, ပရိဘောဂကာလေ ပန သမ္ပတ္တေ ပစ္စုဒ္ဓရာပေတွာ အဓိဋ္ဌဟိတွာ ပရိဘုဉ္ဇိတဗ္ဗံ. ယဒိ ဟိ တတော ပုဗ္ဗေပိ ပစ္စုဒ္ဓရာပေယျ, ပစ္စုဒ္ဓါရေနေဝ ဝိကပ္ပနာယ ဝိဂတတ္တာ အတိရေကစီဝရံ နာမ ဟောတိ, ဒသာဟာတိက္ကမေ ပတ္တေဝ နိဿဂ္ဂိယံ, တသ္မာ ယံ အပရိဘုဉ္ဇိတွာ ဌပေတဗ္ဗံ, တဒေဝ ဝိကပ္ပေတဗ္ဗံ. ပစ္စုဒ္ဓါရေ စ ကတေ အန္တောဒသာဟေယေဝ အဓိဋ္ဌာတဗ္ဗံ. ယဉ္စ အဋ္ဌကထာယံ (ပါရာ. အဋ္ဌ. ၂.၄၆၉) ‘တတော ပရံ ပရိဘောဂါဒိ ဝဋ္ဋတီ’တိအာဒိ ဝုတ္တံ, တံ ပါဠိယာ ဝိရုဇ္ဈတီ’’တိ ဝဒန္တိ, တံ တေသံ မတိမတ္တမေဝ. ပါဠိယဉှိ ‘‘အန္တောဒသာဟံ အဓိဋ္ဌေတိ ဝိကပ္ပေတီ’’တိ (ပါရာ. ၄၆၉) စ ‘‘သာမံ စီဝရံ ဝိကပ္ပေတွာ အပစ္စုဒ္ဓါရဏံ ပရိဘုဉ္ဇေယျ ပါစိတ္တိယ’’န္တိ (ပါစိ. ၃၇၃) စ ‘‘အနာပတ္တိ သော ဝါ ဒေတိ, တဿ ဝါ ဝိဿာသန္တော ပရိဘုဉ္ဇတီ’’တိ (ပါစိ. ၃၇၆) စ သာမညတော ဝုတ္တတ္တာ, အဋ္ဌကထာယဉ္စ (ပါရာ. အဋ္ဌ. ၂.၄၆၉) ‘‘ဣမံ စီဝရံ ဝါ ဝိကပ္ပနံ ဝါ ပစ္စုဒ္ဓရာမီ’’တိအာဒိနာ ပစ္စုဒ္ဓါရံ အဒဿေတွာ ‘‘မယှံ သန္တကံ ပရိဘုဉ္ဇ ဝါ ဝိဿဇ္ဇေဟိ ဝါ ယထာပစ္စယံ ကရောဟီ’’တိ ဧဝံ အတ္တနော သန္တကတ္တံ အမောစေတွာဝ ပရိဘောဂါဒိဝသေန ပစ္စုဒ္ဓါရဿ ဝုတ္တတ္တာ, ‘‘တတော ပဘုတိ ပရိဘောဂါဒယောပိ ဝဋ္ဋန္တီ’’တိ အဓိဋ္ဌာနံ ဝိနာပိ ဝိသုံ ပရိဘောဂဿ နိဓာနဿ စ ဝုတ္တတ္တာ ဝိကပ္ပနာနန္တရမေဝ ပစ္စုဒ္ဓရာပေတွာ အနဓိဋ္ဌဟိတွာ ဧဝ စ တိစီဝရရဟိတံ ဝိကပ္ပနာရဟံ စီဝရံ ပရိဘုဉ္ဇိတုဉ္စ နိဒဟိတုဉ္စ ဣဒံ ပါဋေက္ကံ ဝိနယကမ္မန္တိ ခါယတိ. အပိစ ဗဟူနံ ပတ္တာနံ ဝိကပ္ပေတုံ ပစ္စုဒ္ဓရေတုဉ္စ ဝုတ္တတ္တာ ပစ္စုဒ္ဓါရေ တေသံ [Pg.101] အတိရေကပတ္တတာ ဒဿိတာတိ သိဇ္ဈတိ တေသု ဧကဿေဝ အဓိဋ္ဌာတဗ္ဗတော, တသ္မာ အဋ္ဌကထာယံ အာဂတနယေနေဝ ဂဟေတဗ္ဗံ. Some, however, say: “The robe that has been designated should be stored away until the time for use arrives, without having its designation formally renounced. When the time for use arrives, it should be formally renounced, determined upon, and then used. If one were to formally renounce it before that time, since the designation would be lost by that formal renunciation, it would become an extra robe, incurring a forfeiture offense if kept beyond ten days. Therefore, only what is to be set aside without being used should be designated. And when the formal renunciation is done, it should be determined upon within ten days. What is said in the commentary—‘From then on, use, etc., is allowable’—is contradicted by the Pāli.” But this is merely their opinion. For in the Pāli, it is said generally: “One determines upon and designates within ten days,” and “If one uses a robe after designating it oneself without formally renouncing it, it is an offense of expiation,” and “There is no offense if he gives it or, trusting him, uses it.” And in the commentary, without showing a formal renunciation by saying, “I formally renounce this robe or this designation,” etc., but by stating, “Use what is mine, or give it away, or do as you see fit,” thus without relinquishing ownership, the formal renunciation is mentioned in terms of use, etc. Moreover, it is said that “from then on, use, etc., are also allowable,” and that without determination, the mere act of use or storage is mentioned separately. Therefore, it appears that the individual Vinaya practice is to have the robe formally renounced immediately after designation, and then to use or store the robe suitable for designation without determining it, even if one is without the three robes. Furthermore, since it is said that many bowls may be designated and formally renounced, it follows that their status as extra bowls is shown upon formal renunciation, because only one of them should be determined upon. Therefore, the method given in the commentary should be followed. မိတ္တောတိ ဒဠှမိတ္တော. သန္ဒိဋ္ဌောတိ ဒိဋ္ဌမတ္တော, န ဒဠှမိတ္တော. ပညတ္တိကောဝိဒေါ န ဟောတီတိ ဧဝံ ဝိကပ္ပိတေ အနန္တရမေဝ ဧဝံ ပစ္စုဒ္ဓရိတဗ္ဗန္တိ ဝိနယကမ္မံ န ဇာနာတိ. တေနာဟ ‘‘န ဇာနာတိ ပစ္စုဒ္ဓရိတု’’န္တိ. ဣမိနာပိ စေတံ ဝေဒိတဗ္ဗံ ‘‘ဝိကပ္ပနာသမနန္တရမေဝ ပစ္စုဒ္ဓါရော ကာတဗ္ဗော’’တိ. ဝိကပ္ပိတဝိကပ္ပနာ နာမေသာ ဝဋ္ဋတီတိ အဓိဋ္ဌိတအဓိဋ္ဌာနံ ဝိယာတိ အဓိပ္ပာယော. A friend is a firm friend. An acquaintance is merely someone seen, not a firm friend. He is not skilled in the regulations, for he does not know the disciplinary procedure that when something has been designated in this way, it should be renounced in this way immediately. Therefore, it is said, “He does not know how to renounce it.” By this too, it should be understood: “The renunciation should be done immediately after the designation.” This, which is called designating what has been designated, is permissible; the meaning is that it is like determining what has already been determined. ၄၈. ဧဝံ စီဝရေ အဓိဋ္ဌာနဝိကပ္ပနာနယံ ဒဿေတွာ ဣဒါနိ ပတ္တေ အဓိဋ္ဌာနဝိကပ္ပနာနယံ ဒဿေန္တော ‘‘ပတ္တေ ပနာ’’တိအာဒိမာဟ. တတ္ထ ပတတိ ပိဏ္ဍပါတော ဧတ္ထာတိ ပတ္တော, ဇိနသာသနဘာဝေါ ဘိက္ခာဘာဇနဝိသေသော. ဝုတ္တဉှိ ‘‘ပတ္တံ ပက္ခေ ဒလေ ပတ္တော, ဘာဇနေ သော ဂတေ တိသူ’’တိ, တသ္မိံ ပတ္တေ. ပနာတိ ပက္ခန္တရတ္ထေ နိပါတော. နယောတိ အဓိဋ္ဌာနဝိကပ္ပနာနယော. စီဝရေ ဝုတ္တအဓိဋ္ဌာနဝိကပ္ပနာနယတော အညဘူတော အယံ ဝက္ခမာနော ပတ္တေ အဓိဋ္ဌာနဝိကပ္ပနာနယော ဝေဒိတဗ္ဗောတိ ယောဇနာ. ပတ္တံ အဓိဋ္ဌဟန္တေန ပမာဏယုတ္တောဝ အဓိဋ္ဌာတဗ္ဗော, န အပ္ပမာဏယုတ္တောတိ သမ္ဗန္ဓော. တေန ပမာဏတော ဦနာဓိကေ ပတ္တေ အဓိဋ္ဌာနံ န ရုဟတိ, တသ္မာ တာဒိသံ ပတ္တံ ဘာဇနပရိဘောဂေန ပရိဘုဉ္ဇိတဗ္ဗန္တိ ဒဿေတိ. ဝက္ခတိ ဟိ ‘‘ဧတေ ဘာဇနပရိဘောဂေန ပရိဘုဉ္ဇိတဗ္ဗာ, န အဓိဋ္ဌာနူပဂါ န ဝိကပ္ပနူပဂါ’’တိ. 48. Having thus shown the method of determination and relinquishment for a robe, now, to show the method of determination and relinquishment for a bowl, he begins with "But as for the bowl..." Herein, the bowl is called "patto" because almsfood falls (patati) into it; it is a special vessel for alms, being part of the Conqueror's dispensation. For it is said: "The word 'patta' is used in the sense of a wing or a leaf; in the sense of a vessel, it is used in three ways." Regarding that bowl, "panā" is a particle indicating a transition to another topic. "Nayo" refers to the method of determination and relinquishment. This method of determination and relinquishment for a bowl, which is about to be explained, should be understood as distinct from the method of determination and relinquishment for the robe previously described—this is the connection. When determining a bowl, one should determine one of suitable size, not one of unsuitable size—this is the connection. Therefore, a determination does not succeed for a bowl that is too small or too large in size; thus, he shows that such a bowl should be used merely as a utensil. For it will be said: "These should be used merely as utensils; they are not suitable for determination or for relinquishment." ဒွေ မဂဓနာဠိယောတိ ဧတ္ထ မဂဓနာဠိ နာမ ယာ မာဂဓိကာယ တုလာယ အဍ္ဎတေရသပလပရိမိတံ ဥဒကံ ဂဏှာတိ. သီဟဠဒီပေ ပကတိနာဠိတော ခုဒ္ဒကာ ဟောတိ, ဒမိဠနာဠိတော ပန [Pg.102] မဟန္တာ. ဝုတ္တဉှေတံ သမန္တပါသာဒိကာယံ (ပါရာ. အဋ္ဌ. ၂.၆၀၂) ‘‘မဂဓနာဠိ နာမ အဍ္ဎတေရသပလာ ဟောတီတိ အန္ဓကဋ္ဌကထာယံ ဝုတ္တံ. သီဟဠဒီပေ ပကတိနာဠိ မဟန္တာ, ဒမိဠနာဠိ ခုဒ္ဒကာ, မဂဓနာဠိပမာဏယုတ္တာ, တာယ မဂဓနာဠိယာ ဒိယဍ္ဎနာဠိ ဧကာ သီဟဠနာဠိ ဟောတီတိ မဟာအဋ္ဌကထာယံ ဝုတ္တ’’န္တိ. အထ ဝါ မဂဓနာဠိ နာမ ယာ ပဉ္စ ကုဍုဝါနိ ဧကဉ္စ မုဋ္ဌိံ ဧကာယ စ မုဋ္ဌိယာ တတိယဘာဂံ ဂဏှာတိ. ဝုတ္တဉှေတံ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၅၉၈-၆၀၂) ‘‘မဂဓနာဠိ နာမ ဆပသတာ နာဠီတိ ကေစိ. ‘အဋ္ဌပသတာ’တိ အပရေ. တတ္ထ ပုရိမာနံ မတေန တိပသတာယ နာဠိယာ ဒွေ နာဠိယော ဧကာ မဂဓနာဠိ ဟောတိ. ပစ္ဆိမာနံ စတုပသတာယ နာဠိယာ ဒွေ နာဠိယော ဧကာ မဂဓနာဠိ. အာစရိယဓမ္မပါလတ္ထေရေန ပန ပကတိယာ စတုမုဋ္ဌိကံ ကုဍုဝံ, စတုကုဍုဝံ နာဠိကံ, တာယ နာဠိယာ သောဠသ နာဠိယော ဒေါဏံ, တံ ပန မဂဓနာဠိယာ ဒွါဒသ နာဠိယော ဟောန္တီတိ ဝုတ္တံ, တသ္မာ တေန နယေန မဂဓနာဠိ နာမ ပဉ္စ ကုဍုဝါနိ ဧကဉ္စ မုဋ္ဌိံ ဧကာယ မုဋ္ဌိယာ တတိယဘာဂဉ္စ ဂဏှာတီတိ ဝေဒိတဗ္ဗ’’န္တိ. တတ္ထ ကုဍုဝေါတိ ပသတော. ဝုတ္တဉှိ အဘိဓာနပ္ပဒီပိကာယံ – "Two Magadhan measures": Here, a Magadhan measure is that which, according to the Magadhan scale, holds an amount of water equivalent to twelve and a half palas. In Sri Lanka, it is smaller than the native measure, but larger than the Tamil measure. As stated in the Samantapāsādikā (Pārā. Aṭṭha. 2.602): "The Magadhan measure is twelve and a half palas, as stated in the Andhakaṭṭhakathā. In Sri Lanka, the native measure is larger, the Tamil measure is smaller, and the bowl is of a size suitable for a Magadhan measure. One Sinhalese measure is one and a half of that Magadhan measure, as stated in the Mahāaṭṭhakathā." Alternatively, a Magadhan measure is that which holds five kuḍuvas plus one fistful and one-third of a fistful. As stated in the Sāratthadīpanī (Sārattha. Ṭī. 2.598-602): "Some say the Magadhan measure is a nāḷi of six pasatas, while others say eight pasatas. According to the former view, two nāḷis of three pasatas make one Magadhan measure. According to the latter, two nāḷis of four pasatas make one Magadhan measure. However, the venerable Ācariya Dhammapāla stated that by convention a kuḍuva is four fistfuls, four kuḍuvas make one nāḷika, sixteen nāḷikas make one doṇa, and that doṇa is twelve nāḷis by the Magadhan nāḷi. Therefore, according to this method, the Magadhan measure should be understood as holding five kuḍuvas, one fistful, and one-third of a fistful." Here, a kuḍuva is a pasata. As stated in the Abhidhānappadīpikā: ‘‘ကုဍုဝေါ ပသတော ဧကော; ပတ္ထော တေ စတုရော သိယုံ; အာဠှကော စတုရော ပတ္ထာ; ဒေါဏံ ဝါ စတုရာဠှက’’န္တိ. "A single kuḍuva is a pasata; Four of those would be a pattha; Four patthas are an āḷhaka; And a doṇa is four āḷhakas." အထ ဝါ မဂဓနာဠိ နာမ ယာ စတုကုဍုဝါယ နာဠိယာ စတဿော နာဠိယော ဂဏှာတိ. ဝုတ္တဉှေတံ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၆၀၂) ‘‘ဒမိဠနာဠီတိ ပုရာဏကနာဠိံ သန္ဓာယ ဝုတ္တံ. သာ စ စတုမုဋ္ဌိကေဟိ ကုဍုဝေဟိ အဋ္ဌကုဍုဝါ, တာယ နာဠိယာ ဒွေ နာဠိယော မဂဓနာဠိ ဂဏှာတိ, ပုရာဏာ ပန သီဟဠနာဠိ တိဿော နာဠိယော ဂဏှာတီတိ ဝဒန္တိ, တေသံ မတေန မဂဓနာဠိ [Pg.103] ဣဒါနိ ဝတ္တမာနာယ စတုကုဍုဝါယ ဒမိဠနာဠိယာ စတုနာဠိကာ ဟောတိ, တတော မဂဓနာဠိတော ဥပဍ္ဎဉ္စ ပုရာဏဒမိဠနာဠိသင်္ခါတံ ပတ္ထံ နာမ ဟောတိ, ဧတေန စ ဩမကော နာမ ပတ္တော ပတ္ထောဒနံ ဂဏှာတီတိ ပါဠိဝစနံ သမေတိ. လောကိယေဟိပိ – Alternatively, the Magadhan nāḷi is that which holds four nāḷis of the four-kuḍuva nāḷi. This is stated in the Vimativinodanī (vi. vi. ṭī. 1.602): "The expression 'Damiḷa nāḷi' refers to the ancient nāḷi. That ancient nāḷi is eight kuḍuvas, with each kuḍuva being four fistfuls. The Magadhan nāḷi holds two of those nāḷis. But the ancient Sinhalese nāḷi holds three nāḷis, they say. According to their view, the Magadhan nāḷi is now equal to four nāḷis of the current Damiḷa nāḷi of four kuḍuvas. And half of that Magadhan nāḷi is called a 'pattha,' which is reckoned as the ancient Damiḷa nāḷi. And with this, the Pāḷi statement that the small bowl called 'omaka' holds a pattha of rice is consistent." Also among people in the world— ‘လောကိယံ မဂဓဉ္စေတိ, ပတ္ထဒွယမုဒါဟဋံ; လောကိယံ သောဠသပလံ, မာဂဓံ ဒိဂုဏံ မတ’န္တိ. (ဝိ. ဝိ. ဋီ. ၁.၆၀၂) – "'Worldly' and 'Magadhan,' these two measures are declared; The worldly is sixteen palas, the Magadhan is considered double.'" ဧဝံ လောကေ နာဠိယာ မဂဓနာဠိ ဒိဂုဏာတိ ဒဿိတာ. ဧဝဉ္စ ဂယှမာနေ ဩမကပတ္တဿ စ ယာပနမတ္တောဒနဂါဟိကာ စ သိဒ္ဓါ ဟောတိ. န ဟိ သက္ကာ အဋ္ဌကုဍုဝတော ဦနောဒနဂါဟိနာ ပတ္တေန အထူပီကတံ ပိဏ္ဍပါတံ ပရိယေသိတွာ ယာပေတုံ. တေနေဝ ဝုတ္တံ ဝေရဉ္ဇကဏ္ဍဋ္ဌကထာယံ ‘ပတ္ထော နာမ နာဠိမတ္တံ ဟောတိ, ဧကဿ ပုရိသဿ အလံ ယာပနာယာ’တိ’’. ဝုတ္တမ္ပိ ဟေတံ ဇာတကဋ္ဌကထာယံ (ဇာ. အဋ္ဌ. ၅.၂၁.၁၉၂) ‘‘ပတ္ထောဒနော နာလမယံ ဒုဝိန္န’’န္တိ, ‘‘ဧကဿ ဒိန္နံ ဒွိန္နံ တိဏ္ဏံ ပဟောတီ’’တိ စ, တသ္မာ ဣဓ ဝုတ္တနယာနုသာရေန ဂဟေတဗ္ဗန္တိ. အာလောပဿ အာလောပဿ အနုရူပန္တိ ဩဒနဿ စတုဘာဂမတ္တံ. ဝုတ္တဉှေတံ မဇ္ဈိမနိကာယေ ဗြဟ္မာယုသုတ္တသံဝဏ္ဏနာယံ (မ. နိ. အဋ္ဌ. ၂.၃၈၇) ‘‘ဗျဉ္ဇနဿ မတ္တာ နာမ ဩဒနစတုတ္ထဘာဂေါ’’တိ. ဩဒနဂတိကာနီတိ ဩဒနဿ ဂတိ ဂတိ ယေသံ တာနိ ဩဒနဂတိကာနိ. ဂတီတိ စ ဩကာသော ဩဒနဿ အန္တောပဝိသနသီလတ္တာ ဩဒနဿ ဩကာသောယေဝ တေသံ ဩကာသော ဟောတိ, န အညံ အတ္တနော ဩကာသံ ဂဝေသန္တီတိ အတ္ထော. ဘာဇနပရိဘောဂေနာတိ ဥဒကာဟရဏာဒိနာ ဘာဇနပရိဘောဂေန. Thus, in the world, it is shown that a Magadhan nāḷi is double a nāḷi. And when this is understood, the capacity of the small bowl to hold rice sufficient for sustenance is also established. For it is not possible to sustain oneself by seeking alms with a bowl that holds less than eight kuḍuvas of rice, even if the alms are heaped up. Therefore, it is said in the Verañjakaṇḍa commentary: 'A pattha is the measure of a nāḷi, sufficient for the sustenance of one man.' Moreover, it is stated in the Jātaka commentary: 'A pattha of rice is not enough for two,' and 'What is given to one suffices for two or three.' Therefore, it should be understood here according to the method stated. "Suitable for each morsel" means a quarter portion of the rice. This is said in the commentary on the Brahmāyu Sutta of the Majjhima Nikāya: 'The measure of the relish is a quarter portion of the rice.' 'Odanagatikāni' means those things for which rice is their resort. 'Gati' here refers to space; because they have the characteristic of entering into the rice, their space is indeed the space of the rice. They do not seek any other space for themselves—this is the meaning. 'By the use of a vessel' means by using it as a utensil for drawing water and so on. ဧဝံ ပမာဏတော အဓိဋ္ဌာနူပဂဝိကပ္ပနူပဂပတ္တံ ဒဿေတွာ ဣဒါနိ ပါကတော မူလတော စ တံ ဒဿေတုံ ‘‘ပမာဏယုတ္တာနမ္ပီ’’တိအာဒိမာဟ. တတ္ထ အယောပတ္တော ပဉ္စဟိ ပါကေဟိ ပတ္တောတိ [Pg.104] ကမ္မာရပက္ကံယေဝ အနဓိဋ္ဌဟိတွာ သမဏသာရုပ္ပနီလဝဏ္ဏကရဏတ္ထာယ ပုနပ္ပုနံ နာနာသမ္ဘာရေဟိ ပစိတဗ္ဗော, အယောပတ္တဿ အတိကက္ခဠတ္တာ ကမ္မာရပါကေန သဒ္ဓိံ ပဉ္စဝါရပက္ကောယေဝ သမဏသာရုပ္ပနီလဝဏ္ဏော ဟောတိ. မတ္တိကာပတ္တော ဒွီဟိ ပါကေဟိ ပက္ကောတိ ဧတ္ထာပိ ဧသေဝ နယော. တဿ ပန မုဒုကတ္တာ ကုမ္ဘကာရကပါကေန သဒ္ဓိံ ဒွိဝါရပက္ကောပိ သမဏသာရုပ္ပနီလဝဏ္ဏော ဟောတိ. ဧဝံ ကတောယေဝ ဟိ ပတ္တော အဓိဋ္ဌာနူပဂေါ ဝိကပ္ပနူပဂေါ စ ဟောတိ, နာကတော. တေန ဝက္ခတိ ‘‘ပါကေ စ မူလေ စ သုနိဋ္ဌိတေယေဝ အဓိဋ္ဌာနူပဂေါ ဟောတိ. ယော အဓိဋ္ဌာနူပဂေါ, သွေဝ ဝိကပ္ပနူပဂေါ’’တိ (ဝိ. သင်္ဂ. အဋ္ဌ. ၄၈). သော ဟတ္ထံ အာဂတောပိ အနာဂတောပိ အဓိဋ္ဌာတဗ္ဗော ဝိကပ္ပေတဗ္ဗောတိ ဧတေန ဒူရေ ဌိတမ္ပိ အဓိဋ္ဌာတုံ ဝိကပ္ပေတုဉ္စ လဘတိ, ဌပိတဋ္ဌာနသလ္လက္ခဏမေဝ ပမာဏန္တိ ဒဿေတိ. ဣဒါနိ တမေဝတ္ထံ ဝိတ္ထာရေတုမာဟ ‘‘ယဒိ ဟီ’’တိအာဒိ. ဟိ-သဒ္ဒေါ ဝိတ္ထာရဇောတကော. တတ္ထ ပစိတွာ ဌပေဿာမီတိ ကာဠဝဏ္ဏပါကံ သန္ဓာယ ဝုတ္တံ. Having thus shown the bowl suitable for determination and relinquishment in terms of measure, now, to show it in terms of its preparation and cost, he says, "even for those of proper measure," etc. Here, an iron bowl is said to be prepared by five firings: having been fired by the blacksmith, it must be repeatedly fired with various materials, without being determined, solely for the purpose of giving it the blue color suitable for ascetics. Due to the extreme hardness of the iron bowl, it only acquires the blue color suitable for ascetics after being fired five times along with the blacksmith's firing. An earthen bowl is prepared by two firings: here too, the same principle applies. However, because of its softness, it acquires the blue color suitable for ascetics after just two firings along with the potter's firing. For only a bowl prepared in this way becomes suitable for determination and relinquishment—not one unprepared. Therefore, it will be said: "Only when fully prepared in terms of firing and cost does it become suitable for determination. What is suitable for determination is also suitable for relinquishment" (vi. saṅga. aṭṭha. 48). Whether it has come into one’s hands or not, it should be determined or relinquished. By this, he shows that one may determine or relinquish it even when it is at a distance, and that the criterion is merely the recognition of the place where it is kept. Now, to elaborate on this very point, he says, "For if," etc. The particle "hi" serves to introduce the detailed explanation. Here, "having fired it, I will set it aside" refers to the firing for achieving the black color. ဣဒါနိ ပတ္တာဓိဋ္ဌာနံ ဒဿေတုမာဟ ‘‘တတ္ထ ဒွေ ပတ္တဿ အဓိဋ္ဌာနာ’’တိအာဒိ. တတ္ထ သာမန္တဝိဟာရေတိ ဣဒံ ဥပလက္ခဏဝသေန ဝုတ္တံ, တတော ဒူရေ ဌိတမ္ပိ အဓိဋ္ဌာတဗ္ဗမေဝ. ဌပိတဋ္ဌာနံ သလ္လက္ခေတွာတိ ဣဒမ္ပိ ဥပစာရမတ္တံ, ပတ္တသလ္လက္ခဏမေဝေတ္ထ ပမာဏံ. Now, to explain the determination of the bowl, he says: "Here, there are two determinations of the bowl," and so on. Here, "in the neighboring monastery" is stated by way of illustration; even if the bowl is at a distance from there, it should still be determined. "Having observed the place where it is kept"—this too is merely a figure of speech; the recognition of the bowl itself is the criterion here. ဣဒါနိ အဓိဋ္ဌာနဝိဇဟနံ ဒဿေတုံ ‘‘ဧဝံ အပ္ပမတ္တဿ’’တျာဒိမာဟ. တတ္ထ ပတ္တေ ဝါ ဆိဒ္ဒံ ဟောတီတိ မုခဝဋ္ဋိတော ဟေဋ္ဌာ ဒွင်္ဂုလမတ္တောကာသတော ပဋ္ဌာယ ယတ္ထ ကတ္ထစိ ဆိဒ္ဒံ ဟောတိ. Now, to show the abandoning of the determination, he says, “Thus, for one who is heedful,” and so on. Herein, “there is a hole in the bowl” means wherever there is a hole starting from a space of about two fingerbreadths below the rim. သတ္တန္နံ [Pg.105] ဓညာနန္တိ – Of the seven kinds of grain— ‘‘သာလိ ဝီဟိ စ ကုဒြူသော; ဂေါဓူမော ဝရကော ယဝေါ; ကင်္ဂူတိ သတ္တ ဓညာနိ; နီဝါရာဒီ တု တဗ္ဘိဒါ’’တိ. – “Rice, paddy, and kudrūsa; wheat, varaka, and barley; kaṅgu—these are the seven grains. Nīvāra and others are varieties thereof.” ဝုတ္တာနံ သတ္တဝိဓာနံ ဓညာနံ. Of the seven kinds of grain that have been mentioned. ၄၉. ဧဝံ ပတ္တာဓိဋ္ဌာနံ ဒဿေတွာ ဣဒါနိ ပတ္တဝိကပ္ပနံ ဒဿေတုံ ‘‘ဝိကပ္ပနေ ပနာ’’တိအာဒိမာဟ. တံ စီဝရဝိကပ္ပနေ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗံ. 49. Having thus shown the determination of the bowl, now, to show the sharing of the bowl, he begins with “But in sharing…”. This should be understood in the same way as stated for the sharing of the robe. ၅၀. ဧဝံ ဝိကပ္ပနာနယံ ဒဿေတွာ ဣဒါနိ ပတ္တေ ဘိန္နေ ကတ္တဗ္ဗဝိဓိံ ဒဿေတုမာဟ ‘‘ဧဝံ အဓိဋ္ဌဟိတွာ’’ဣစ္စာဒိ. တတ္ထ အပတ္တောတိ ဣမိနာ အဓိဋ္ဌာနဝိဇဟနမ္ပိ ဒဿေတိ. ပဉ္စဗန္ဓနေပိ ပတ္တေ အပရိပုဏ္ဏပါကေ ပတ္တေ ဝိယ အဓိဋ္ဌာနံ န ရုဟတိ. ‘‘တိပုပဋ္ဋေန ဝါ’’တိ ဝုတ္တတ္တာ တမ္ဗလောဟာဒိကပ္ပိယလောဟေဟိ အယောပတ္တဿ ဆိဒ္ဒံ ဆာဒေတုံ ဝဋ္ဋတိ. တေနေဝ ‘‘လောဟမဏ္ဍလကေနာ’’တိ ဝုတ္တံ. သုဒ္ဓေဟိ…ပေ… န ဝဋ္ဋတီတိ ဣဒံ ဥဏှဘောဇနေ ပက္ခိတ္တေ ဝိလီယမာနတ္တာ ဝုတ္တံ. ဖာဏိတံ ဈာပေတွာ ပါသာဏစုဏ္ဏေန ဗန္ဓိတုံ ဝဋ္ဋတီတိ ပါသာဏစုဏ္ဏေန သဒ္ဓိံ ဖာဏိတံ ပစိတွာ တထာပက္ကေန ပါသာဏစုဏ္ဏေန ဗန္ဓိတုံ ဝဋ္ဋတိ. အပရိဘောဂေနာတိ အယုတ္တပရိဘောဂေန. ‘‘အနုဇာနာမိ ဘိက္ခဝေ အာဓာရက’’န္တိ ဝုတ္တတ္တာ မဉ္စပီဌာဒီသု ယတ္ထ ကတ္ထစိ အာဓာရကံ ဌပေတွာ တတ္ထ ပတ္တံ ဌပေတုံ ဝဋ္ဋတိ အာဓာရကဋ္ဌပနောကာသဿ အနိယမိတတ္တာတိ ဝဒန္တိ. 50. Having thus shown the method of sharing, now, to show the procedure to be followed when a bowl is broken, he says, “Having determined thus,” and so on. Herein, by “not a bowl,” he also indicates the abandoning of the determination. In the case of a bowl with five bands, the determination does not take hold, just as with an under-fired bowl. Since it is said, “or with a sheet of tin,” it is permissible to cover a hole in an iron bowl with suitable metals such as copper or bronze. For this reason, it is stated, “with a metal disc.” With pure… it is not permissible—this is said because they dissolve when hot food is placed in it. It is permissible to bind with stone powder after heating molasses—meaning, after cooking molasses together with stone powder, it is permissible to bind with that thus-cooked stone powder. “By improper use” means by unsuitable use. Since it is said, “I allow, monks, a stand,” some say that because the place for setting up a stand is not specified, it is permissible to place a bowl on any stand placed on a bed, chair, or elsewhere. ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha, အဓိဋ္ဌာနဝိကပ္ပနဝိနိစ္ဆယကထာလင်္ကာရော နာမ Named the Embellishment of the Discourse on Determination, Sharing, and Ruling, အဋ္ဌမော ပရိစ္ဆေဒေါ. The Eighth Chapter. ၉. စီဝရဝိပ္ပဝါသဝိနိစ္ဆယကထာ 9. The Discourse on the Ruling on Separation from a Robe ၅၁. ဧဝံ [Pg.106] အဓိဋ္ဌာနဝိကပ္ပနဝိနိစ္ဆယကထံ ဒဿေတွာ ဣဒါနိ စီဝရေန ဝိနာဝါသဝိနိစ္ဆယကရဏံ ဒဿေတုံ ‘‘စီဝရေနဝိနာဝါသော’’တျာဒိမာဟ. တတ္ထ စီယတီတိ စီဝရံ, စယံ သဉ္စယံ ကရီယတီတိ အတ္ထော, အရိယဒ္ဓဇော ဝတ္ထဝိသေသော. ဣဓ ပန တိစီဝရာဓိဋ္ဌာနေန အဓိဋ္ဌဟိတွာ ဓာရိတံ စီဝရတ္တယမေဝ. ဝိနာတိ ဝဇ္ဇနတ္ထေ နိပါတော. ဝသနံ ဝါသော, ဝိနာ ဝါသော ဝိနာဝါသော, စီဝရေန ဝိနာဝါသော စီဝရဝိနာဝါသော, ‘‘စီဝရဝိပ္ပဝါသော’’တိ ဝတ္တဗ္ဗေ ဝတ္တိစ္ဆာဝသေန, ဂါထာပါဒပူရဏတ္ထာယ ဝါ အလုတ္တသမာသံ ကတွာ ဧဝံ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ. တထာ စ ဝက္ခတိ ‘‘တိစီဝရာဓိဋ္ဌာနေန…ပေ… ဝိပ္ပဝါသော’’တိ, ‘‘ဣမံ သံဃာဋိံ အဓိဋ္ဌာမိ, ဣမံ ဥတ္တရာသင်္ဂံ အဓိဋ္ဌာမိ, ဣမံ အန္တရဝါသကံ အဓိဋ္ဌာမီ’’တိ ဧဝံ နာမေန အဓိဋ္ဌိတာနံ တိဏ္ဏံ စီဝရာနံ ဧကေကေန ဝိပ္ပဝါသောတိ အတ္ထော, ဧကေနပိ ဝိနာ ဝသိတုံ န ဝဋ္ဋတိ, ဝသန္တဿ ဘိက္ခုနော သဟ အရုဏုဂ္ဂမနာ စီဝရံ နိဿဂ္ဂိယံ ဟောတိ, ပါစိတ္တိယဉ္စ အာပဇ္ဇတီတိ သမ္ဗန္ဓော. ဝသိတဗ္ဗန္တိ ဧတ္ထ ဝသနကိရိယာ စတုဣရိယာပထသာဓာရဏာ, တသ္မာ ကာယလဂ္ဂံ ဝါ ဟောတု အလဂ္ဂံ ဝါ, အဍ္ဎတေယျရတနဿ ပဒေသဿ အန္တော ကတွာ တိဋ္ဌန္တောပိ စရန္တောပိ နိသိန္နောပိ နိပန္နောပိ ဟတ္ထပါသေ ကတွာ ဝသန္တော နာမ ဟောတိ. 51. Having explained the discourse on determination, sharing, and ruling, now, to show the ruling on dwelling without a robe, the passage beginning with “dwelling without a robe” is stated. Herein, “robe” (cīvara) is so called because it is accumulated (cīyati); the meaning is that accumulation and gathering are done—a special cloth, the banner of the noble ones. In this context, however, it refers specifically to the set of three robes worn after having been determined by the determination of the three robes. “Without” (vinā) is a particle in the sense of exclusion. “Dwelling” (vāso) is living; “dwelling without” (vināvāso) is living without. “Dwelling without a robe” (cīvaravināvāso) is said thus due to the speaker's intention, or for the sake of completing a verse; it should be understood that it is stated thus having formed an unelided compound, when “separation from the robe” (cīvaravippavāso) should be said. And so it will be said: “By the determination of the three robes… separation (vippavāso).” The meaning is separation from any one of the three robes that have been determined by name—“I determine this outer robe, I determine this upper robe, I determine this lower robe.” It is not permissible to dwell without even one. For a monk dwelling thus, at the rising of dawn the robe becomes subject to forfeiture and he incurs an offense of expiation; this is the connection. Herein, in “dwelling,” the act of dwelling is common to the four postures. Therefore, whether it is touching the body or not, one is considered to be dwelling when it is within arm’s reach, while standing, walking, sitting, or lying down within a space of two and a half cubits. ဧဝံ သာမညတော အဝိပ္ပဝါသလက္ခဏံ ဒဿေတွာ ဣဒါနိ ဂါမာဒိပန္နရသောကာသဝသေန ဝိသေသတော ဒဿေတုမာဟ ‘‘ဂါမိ’’စ္စာဒိ. တတ္ထ ဂါမနိဝေသနာနိ ပါကဋာနေဝ. ဥဒေါသိတော နာမ ယာနာဒီနံ ဘဏ္ဍာနံ သာလာ. အဋ္ဋော နာမ ပဋိရာဇာဒိပဋိဗာဟနတ္ထံ ဣဋ္ဌကာဟိ ကတော ဗဟလဘိတ္တိကော စတုပဉ္စဘူမိကော ပတိဿယဝိသေသော. မာဠော နာမ ဧကကူဋသင်္ဂဟိတော စတုရဿပါသာဒေါ. ပါသာဒေါ နာမ ဒီဃပါသာဒေါ. ဟမ္မိယံ နာမ မုဏ္ဍစ္ဆဒနပါသာဒေါ, မုဏ္ဍစ္ဆဒနပါသာဒေါတိ [Pg.107] စ စန္ဒိကင်္ဂဏယုတ္တော ပါသာဒေါတိ ဝုစ္စတိ. သတ္ထော နာမ ဇင်္ဃသတ္ထော ဝါ သကဋသတ္ထော ဝါ. ခေတ္တံ နာမ ပုဗ္ဗဏ္ဏာပရဏ္ဏာနံ ဝိရုဟနဋ္ဌာနံ. ဓညကရဏံ နာမ ခလမဏ္ဍလံ. အာရာမော နာမ ပုပ္ဖာရာမော ဖလာရာမော. ဝိဟာရာဒယော ပါကဋာ ဧဝ. တတ္ထ နိဝေသနာဒီနိ ဂါမတော ဗဟိ သန္နိဝိဋ္ဌာနိ ဂဟိတာနီတိ ဝေဒိတဗ္ဗံ. အန္တောဂါမေ ဌိတာနဉှိ ဂါမဂ္ဂဟဏေန ဂဟိတတ္တာ ဂါမပရိဟာရောယေဝါတိ. ဂါမဂ္ဂဟဏေန စ နိဂမနဂရာနိပိ ဂဟိတာနေဝ ဟောန္တိ. Having thus shown the general characteristic of non-separation, now, to show it specifically by way of the fifteen kinds of locations beginning with “village,” he says “village,” and so on. Herein, villages and settlements are evident. An “udosita” is a hall for vehicles and goods. An “aṭṭa” is a special kind of dwelling, built with bricks and having thick walls, four or five stories high, for the purpose of repelling enemy kings and the like. A “māḷa” is a square palace with a single peak. A “pāsāda” is a long palace. A “hammiya” is a flat-roofed palace; a flat-roofed palace is also called a palace with a moon-terrace. A “sattha” is either a caravan of foot travelers or a caravan of carts. A “khetta” is a place where early and late grains grow. A “dhaññakaraṇa” is a threshing floor. An “ārāma” is a flower garden or a fruit garden. Monasteries and the like are evident. Herein, it should be understood that settlements and so on are taken as being located outside the village, for those situated inside the village are already included by the term “village” itself, being part of the village precinct. And by the term “village,” market towns and cities are also included. ပရိခါယ ဝါ ပရိက္ခိတ္တောတိ ဣမိနာ သမန္တာ နဒီတဠာကာဒိဥဒကေန ပရိက္ခိတ္တောပိ ပရိက္ခိတ္တောယေဝါတိ ဒဿေတိ. တံ ပမာဏံ အတိက္ကမိတွာတိ ဃရဿ ဥပရိ အာကာသေ အဍ္ဎတေယျရတနပ္ပမာဏံ အတိက္ကမိတွာ. သဘာယေ ဝါ ဝတ္ထဗ္ဗန္တိ ဣမိနာ သဘာသဒ္ဒဿ ပရိယာယော သဘာယသဒ္ဒေါ နပုံသကလိင်္ဂေါ အတ္ထီတိ ဒဿေတိ. သဘာသဒ္ဒေါ ဟိ ဣတ္ထိလိင်္ဂေါ, သဘာယသဒ္ဒေါ နပုံသကလိင်္ဂေါတိ. ဒွါရမူလေ ဝါတိ နဂရဿ ဒွါရမူလေ ဝါ. တေသန္တိ သဘာယနဂရဒွါရမူလာနံ. တဿာ ဝီထိယာ သဘာယဒွါရာနံ ဂဟဏေနေဝ တတ္ထ သဗ္ဗာနိပိ ဂေဟာနိ, သာ စ အန္တရဝီထိ ဂဟိတာယေဝ ဟောတိ. ဧတ္ထ စ ဒွါရဝီထိဃရေသု ဝသန္တေန ဂါမပ္ပဝေသနသဟသေယျာဒိဒေါသံ ပရိဟရိတွာ သုပ္ပဋိစ္ဆန္နတာဒိယုတ္တေနေဝ ဘဝိတဗ္ဗံ. သဘာ ပန ယဒိ သဗ္ဗေသံ ဝသနတ္ထာယ ပပါသဒိသာ ကတာ, အန္တရာရာမေ ဝိယ ယထာသုခံ ဝသိတုံ ဝဋ္ဋတီတိ ဝေဒိတဗ္ဗံ. အတိဟရိတွာ ဃရေ နိက္ခိပတီတိ ဝီထိံ မုဉ္စိတွာ ဌိတေ အညသ္မိံ ဃရေ နိက္ခိပတိ. တေနာဟ ‘‘ဝီထိဟတ္ထပါသော န ရက္ခတီ’’တိ. ပုရတော ဝါ ပစ္ဆတော ဝါ ဟတ္ထပါသေတိ ဃရဿ ဟတ္ထပါသံ သန္ဓာယ ဝဒတိ. “Enclosed by a moat or…” indicates that even if surrounded on all sides by water, such as a river or lake, it is still considered enclosed. “Exceeding that measurement” means going beyond two and a half cubits in the sky above the house. “Or in an assembly hall” explains that the word `sabhāya` is a synonym for the word `sabhā` and is neuter in gender. For the word `sabhā` is feminine, while `sabhāya` is neuter. “Or at the base of the gate” means at the base of the city gate. “Of those” refers to the assembly hall, the city, and the base of the gate. By the inclusion of the assembly halls and gates of that street, all the houses there and that inner street are also included. Herein, one living in houses on the streets near the gate must avoid faults such as entering the village or sleeping together with laypeople, and must be endowed with proper concealment and other such qualities. However, if an assembly hall is made like a pavilion for everyone to dwell in, it is to be understood that it is permissible to stay there as one pleases, like in an inner monastery garden. “Carrying it past and placing it in a house” means, having left the street, placing it in another house situated there. Hence it is said, “The arm’s reach of the street does not protect.” “Before or behind within arm’s reach” is said with reference to the arm’s reach of the house. ဧဝံ ဂါမဝသေန ဝိပ္ပဝါသာဝိပ္ပဝါသံ ဒဿေတွာ ဣဒါနိ နိဝေသနဝသေန ဒဿေန္တော ‘‘သစေ ဧကကုလဿ သန္တကံ နိဝေသနံ ဟောတီ’’တိအာဒိမာဟ. တတ္ထ ဩဝရကော နာမ ဂဗ္ဘဿ [Pg.108] အဗ္ဘန္တရေ အညော ဂဗ္ဘောတိ ဝဒန္တိ, ဂဗ္ဘဿ ဝါ ပရိယာယဝစနမေတံ. ဣဒါနိ ဥဒေါသိတာဒိဝသေန ဒဿေန္တော ‘‘ဥဒေါသိတိ’’စ္စာဒိမာဟ. တတ္ထ ဝုတ္တနယေနေဝါတိ ‘‘ဧကကုလဿ သန္တကော ဥဒေါသိတော ဟောတိ ပရိက္ခိတ္တော စာ’’တိအာဒိနာ နိဝေသနေ ဝုတ္တနယေန. ဧဝ-သဒ္ဒေါ ဝိသေသနိဝတ္တိ အတ္ထော. တေန ဝိသေသော နတ္ထီတိ ဒဿေတိ. Having thus shown separation and non-separation by way of the village, now, showing it by way of a dwelling, he says, “If there is a dwelling belonging to a single family,” and so on. Herein, an `ovaraka` is said to be another chamber inside a main chamber, or it is a synonym for `chamber`. Now, showing it by way of an `udosita`, and so on, he says, “udosita,” and so on. Herein, `in the very same way as stated` means in the manner stated regarding a dwelling, beginning with “if an `udosita` belonging to a single family is enclosed…”. The word `eva` has the meaning of precluding a distinction. Thus, it shows that there is no difference. ဣဒါနိ ယေသု ဝိသေသော အတ္ထိ, တေ ဒဿေန္တော ‘‘သစေ ဧကကုလဿ နာဝါ’’တိအာဒိမာဟ. တတ္ထ ပရိယာဒိယိတွာတိ ဝိနိဝိဇ္ဈိတွာ, အဇ္ဈောတ္ထရိတွာ ဝါ. ဝုတ္တမေဝတ္ထံ ဝိဘာဝေတိ ‘‘အန္တောပဝိဋ္ဌေနာ’’တိအာဒိနာ. တတ္ထ အန္တောပဝိဋ္ဌေနာတိ ဂါမဿ, နဒိယာ ဝါ အန္တောပဝိဋ္ဌေန. ‘‘သတ္ထေနာ’’တိ ပါဌသေသော. နဒီပရိဟာရော လဗ္ဘတီတိ ဧတ္ထ ‘‘ဝိသုံ နဒီပရိဟာရဿ အဝုတ္တတ္တာ ဂါမာဒီဟိ အညတ္ထ ဝိယ စီဝရဟတ္ထပါသောယေဝ နဒီပရိဟာရော’’တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. အညေ ပန ‘‘ဣမိနာ အဋ္ဌကထာဝစနေန နဒီပရိဟာရောပိ ဝိသုံ သိဒ္ဓေါတိ နဒီဟတ္ထပါသော န ဝိဇဟိတဗ္ဗော’’တိ ဝဒန္တိ. ယထာ ပန အဇ္ဈောကာသေ သတ္တဗ္ဘန္တရဝသေန အရညပရိဟာရော လဗ္ဘတိ, ဧဝံ နဒိယံ ဥဒကုက္ခေပဝသေန နဒီပရိဟာရော လဗ္ဘတီတိ ကတွာ အဋ္ဌကထာယံ နဒီပရိဟာရော ဝိသုံ အဝုတ္တော သိယာ သတ္တဗ္ဘန္တရဥဒကုက္ခေပသီမာနံ အရညနဒီသု အဗဒ္ဓသီမာဝသေန လဗ္ဘမာနတ္တာ. ဧဝဉ္စ သတိ သမုဒ္ဒဇာတဿရေသုပိ ပရိဟာရော အဝုတ္တသိဒ္ဓေါ ဟောတိ နဒိယာ သမာနလက္ခဏတ္တာ, နဒီဟတ္ထပါသော န ဝိဇဟိတဗ္ဗောတိ ပန အတ္ထေ သတိ နဒိယာ အတိဝိတ္ထာရတ္တာ ဗဟုသာဓာရဏတ္တာ စ အန္တောနဒိယံ စီဝရံ ဌပေတွာ နဒီဟတ္ထပါသေ ဌိတေန စီဝရဿ ပဝတ္တိံ ဇာနိတုံ န သက္ကာ ဘဝေယျ. ဧသ နယော သမုဒ္ဒဇာတဿရေသုပိ. အန္တောဥဒကုက္ခေပေ ဝါ တဿ ဟတ္ထပါသေ ဝါ ဌိတေန ပန သက္ကာတိ အယံ အမှာကံ အတ္တနောမတိ, ဝိစာရေတွာ ဂဟေတဗ္ဗံ. ဝိဟာရသီမန္တိ အဝိပ္ပဝါသသီမံ သန္ဓာယာဟ. ဧတ္ထ စ [Pg.109] ဝိဟာရဿ နာနာကုလသန္တကဘာဝေပိ အဝိပ္ပဝါသသီမာပရိစ္ဆေဒဗ္ဘန္တရေ သဗ္ဗတ္ထ စီဝရအဝိပ္ပဝါသသမ္ဘဝတော ပဓာနတ္တာ တတ္ထ သတ္ထပရိဟာရော န လဗ္ဘတီတိ ‘‘ဝိဟာရံ ဂန္တွာ ဝသိတဗ္ဗ’’န္တိ ဝုတ္တံ. သတ္ထသမီပေတိ ဣဒံ ယထာဝုတ္တအဗ္ဘန္တရပရိစ္ဆေဒဝသေန ဝုတ္တံ. Now, to show the distinctions where they exist, he says, “If a boat belongs to a single family,” and so on. Here, `pariyādiyitvā` means having penetrated or having encompassed. This very meaning is clarified by the phrase “by one who has entered within,” and so on. Here, “by one who has entered within” means having entered within the village or within the river. “With the caravan” is a textual remainder. Regarding “the river boundary is obtained”—here, because the river boundary is not separately stated, as it is elsewhere than for villages and so on, the robe's hand-reach itself is the river boundary, as is said in all three difficult passages. Others, however, say, “By this commentarial statement, the river boundary is also separately established; therefore, the river-hand-reach should not be abandoned.” Just as in the open air the wilderness boundary is obtained by way of seven `abbhantaras`, so in a river the river boundary is obtained by way of the splash of water. Thus, the river boundary might not have been separately stated in the commentary because the seven-`abbhantara` and water-splash boundaries are obtained in the wilderness and in rivers by way of an unfixed boundary. This being the case, in sea-born lakes also, the boundary is established without being stated, due to their similarity to a river. However, as to the meaning that 'the river-hand-reach should not be abandoned,' because rivers are very extensive and commonly shared, having placed the robe inside the river, it would not be possible for one standing at the river's hand-reach to know the condition of the robe. This same method applies to sea-born lakes. But for one standing within the water-splash or at its hand-reach, it is possible. This is our own opinion; it should be considered and adopted. “Monastery boundary” is said with reference to the boundary of non-separation. And here, even if the monastery belongs to various families, because non-separation from the robe is possible everywhere within the defined boundary of non-separation, and this is the primary consideration, the caravan boundary is not obtained there. Hence, it is said, “Having gone to the monastery, one should reside.” “Near the caravan” is stated in accordance with the aforementioned definition of the `abbhantara`. ယသ္မာ ‘‘နာနာကုလဿ ပရိက္ခိတ္တေ ခေတ္တေ စီဝရံ နိက္ခိပိတွာ ခေတ္တဒွါရမူလေ ဝါ တဿ ဟတ္ထပါသေ ဝါ ဝတ္ထဗ္ဗ’’န္တိ ဝုတ္တံ, တသ္မာ ဒွါရမူလတော အညတ္ထ ခေတ္တေပိ ဝသန္တေန စီဝရံ နိက္ခိပိတွာ ဟတ္ထပါသေ ကတွာယေဝ ဝသိတဗ္ဗံ. Since it is said, “Having placed the robe in an enclosed field belonging to various families, one should dwell either at the field's entrance or within its hand-reach,” therefore, when dwelling elsewhere in the field than at the entrance, one should dwell only after having placed the robe and keeping it within hand-reach. ဝိဟာရော နာမ သပရိက္ခိတ္တော ဝါ အပရိက္ခိတ္တော ဝါ သကလော အာဝါသောတိ ဝဒန္တိ. ယသ္မိံ ဝိဟာရေတိ ဧတ္ထ ပန ဧကဂေဟမေဝ ဝုတ္တံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၄၉၁-၄၉၄) ပန ‘‘ဝိဟာရော နာမ ဥပစာရသီမာ. ယသ္မိံ ဝိဟာရေတိ တဿ အန္တောပရိဝေဏာဒိံ သန္ဓာယ ဝုတ္တ’’န္တိ ဝုတ္တံ. ဧကကုလာဒိသန္တကတာ စေတ္ထ ကာရာပကာနံ ဝသေန ဝေဒိတဗ္ဗာ. “A monastery (vihāra),” they say, “is an entire residence, whether enclosed or unenclosed.” But here, in the phrase “in which monastery one dwells,” only a single building is meant. In the Vimativinodanī, however, it is said: “A monastery is the precinct-boundary. The phrase ‘in which one dwells’ is stated with reference to its inner compound, etc.” Here, its belonging to a single family, etc., should be understood in accordance with the builders. ယံ မဇ္ဈနှိကေ ကာလေ သမန္တာ ဆာယာ ဖရတီတိ ယဒါ မဟာဝီထိယံ ဥဇုကမေဝ ဂစ္ဆန္တံ သူရိယမဏ္ဍလံ မဇ္ဈနှိကံ ပါပုဏာတိ, တဒါ ယံ ဩကာသံ ဆာယာ ဖရတိ, တံ သန္ဓာယ ဝုတ္တံ. ဝိမတိဝိနောဒနိယံ ပန ‘‘ဆာယာယ ဖုဋ္ဌောကာသဿာတိ ဥဇုကံ အဝိက္ခိတ္တလေဍ္ဍုပါတဗ္ဘန္တရံ သန္ဓာယ ဝဒတီ’’တိ ဝုတ္တံ. အဂမနပထေတိ တဒဟေဝ ဂန္တွာ နိဝတ္တေတုံ အသက္ကုဏေယျကေ သမုဒ္ဒမဇ္ဈေ ယေ ဒီပကာ, တေသူတိ ယောဇနာ. ဣတရသ္မိန္တိ ပုရတ္ထိမဒိသာယ စီဝရေ. When it is said, “at midday the shadow spreads all around”: this is said in reference to when the solar disk, moving straight along the great path, reaches its zenith, and the space over which the shadow spreads at that time. But in the Vimativinodanī, it is said: “The space touched by the shadow refers to the straight, uninterrupted space within which a thrown clod falls.” As for “on the path of no return”: the connection is to those islands in the middle of the ocean from which one cannot go and return on the very same day. In the other case, it refers to the robe in the eastern direction. ၅၂. နဒိံ ဩတရတီတိ ဟတ္ထပါသံ မုဉ္စိတွာ ဩတရတိ. နာပဇ္ဇတီတိ ပရိဘောဂပစ္စယာ ဒုက္ကဋံ နာပဇ္ဇတိ. တေနာဟ ‘‘သော ဟီ’’တိအာဒိ. အပရိဘောဂါရဟတ္တာတိ ဣမိနာ နိဿဂ္ဂိယစီဝရံ အနိဿဇ္ဇိတွာ ပရိဘုဉ္ဇန္တဿ ဒုက္ကဋံ အစိတ္တကန္တိ သိဒ္ဓံ. ဧကံ [Pg.110] ပါရုပိတွာ ဧကံ အံသကူဋေ ဌပေတွာ ဂန္တဗ္ဗန္တိ ဣဒံ ဗဟူနံ သဉ္စရဏဋ္ဌာနေ ဧဝံ အကတွာ ဂမနံ န သာရုပ္ပန္တိ ကတွာ ဝုတ္တံ, န အာပတ္တိအင်္ဂတ္တာ. ဗဟိဂါမေ ဌပေတွာပိ အပါရုပိတဗ္ဗတာယ ဝုတ္တံ ‘‘ဝိနယကမ္မံ ကာတဗ္ဗ’’န္တိ. အထ ဝါ ဝိဟာရေ သဘာဂံ ဘိက္ခုံ န ပဿတိ, ဧဝံ သတိ အာသနသာလံ ဂန္တွာ ဝိနယကမ္မံ ကာတဗ္ဗန္တိ ယောဇနာ. အာသနသာလံ ဂစ္ဆန္တေန ကိံ တီဟိ စီဝရေဟိ ဂန္တဗ္ဗန္တိ အာဟ ‘‘သန္တရုတ္တရေနာ’’တိ နဋ္ဌစီဝရဿ သန္တရုတ္တရသာဒိယနတော. သံဃာဋိ ပန ကိံ ကာတဗ္ဗာတိ အာဟ ‘‘သံဃာဋိံ ဗဟိဂါမေ ဌပေတွာ’’တိ. ဥတ္တရာသင်္ဂေ စ ဗဟိဂါမေ ဌပိတသံဃာဋိယဉ္စ ပဌမံ ဝိနယကမ္မံ ကတွာ ပစ္ဆာ ဥတ္တရာသင်္ဂံ နိဝါသေတွာ အန္တရဝါသကေ ကာတဗ္ဗံ. ဧတ္ထ စ ဗဟိဂါမေ ဌပိတဿပိ ဝိနယကမ္မဝစနတော ပရမ္မုခါပိ ဌိတံ နိဿဇ္ဇိတုံ, နိဿဋ္ဌံ ဒါတုဉ္စ ဝဋ္ဋတီတိ ဝေဒိတဗ္ဗံ. 52. “He crosses the river” means he crosses after leaving the hand's-reach. “He does not fall into an offense” means he does not fall into a dukkaṭa offense on account of using it. Therefore it is said, “For he,” etc. By this phrase, “because it is unfit for use,” it is established that for one who uses a robe to be forfeited without having forfeited it, the dukkaṭa offense is unintentional. “Having worn one and placed one on the shoulder, one should go”—this is said because in a place where many people move about, it is not proper to go without doing so; it is not a factor for an offense. It is also said, “a vinaya procedure should be done,” because it should not be worn even when left outside the village. Or, if he does not see a fellow monk in the monastery, in that case the connection is that he should go to the assembly hall and perform the vinaya procedure. When going to the assembly hall, with which of the three robes should one go? He said, “With the inner and upper robes,” because one whose robe is lost may use the inner and upper robes. But what should be done with the saṅghāṭi? He said, “Having left the saṅghāṭi outside the village.” First, the vinaya procedure should be done for the upper robe and for the saṅghāṭi left outside the village; afterwards, having worn the upper robe as a lower garment, it should be done for the inner robe. And here, from the statement about the vinaya procedure for what is left outside the village, it should be understood that it is permissible to forfeit it even when it is out of sight, and to give what has been forfeited. ဒဟရာနံ ဂမနေ သဥဿာဟတ္တာ ‘‘နိဿယော ပန န ပဋိပ္ပဿမ္ဘတီ’’တိ ဝုတ္တံ. မုဟုတ္တံ…ပေ… ပဋိပ္ပဿမ္ဘတီတိ သဥဿာဟတ္တေ ဂမနဿ ဥပစ္ဆိန္နတ္တာ ဝုတ္တံ, တေသံ ပန ပုရာရုဏာ ဥဋ္ဌဟိတွာ သဥဿာဟေန ဂစ္ဆန္တာနံ အရုဏေ အန္တရာ ဥဋ္ဌိတေပိ န ပဋိပ္ပဿမ္ဘတိ ‘‘ယာဝ အရုဏုဂ္ဂမနာ သယန္တီ’’တိ ဝုတ္တတ္တာ. တေနေဝ ‘‘ဂါမံ ပဝိသိတွာ…ပေ… န ပဋိပ္ပဿမ္ဘတီ’’တိ ဝုတ္တံ. အညမညဿ ဝစနံ အဂ္ဂဟေတွာတိအာဒိမှိ သဥဿာဟတ္တာ ဂမနက္ခဏေ ပဋိပ္ပဿဒ္ဓိ န ဝုတ္တာ. ဓေနုဘယေနာတိ တရုဏဝစ္ဆဂါဝီနံ အာဓာဝိတွာ သိင်္ဂေန ပဟရဏဘယေန. နိဿယော စ ပဋိပ္ပဿမ္ဘတီတိ ဧတ္ထ ဓေနုဘယာဒီဟိ ဌိတာနံ ယာဝ ဘယဝူပသမာ ဌာတဗ္ဗတော ‘‘အန္တောအရုဏေယေဝ ဂမိဿာမီ’’တိ နိယမေတုံ အသက္ကုဏေယျတ္တာ ဝုတ္တံ. ယတ္ထ ပန ဧဝံ နိယမေတုံ သက္ကာ, တတ္ထ အန္တရာ အရုဏေ ဥဂ္ဂတေပိ နိဿယော န ပဋိပ္ပဿမ္ဘတိ ဘေသဇ္ဇတ္ထာယ ဂါမံ ပဝိဋ္ဌဒဟရာနံ ဝိယ. Because of the eagerness in the going of the young monks, it is said, “But the dependence does not lapse.” “For a moment... it lapses”—this is said because the eager going is interrupted. However, for those who rise before dawn and go with eagerness, even if dawn breaks along the way, the dependence does not lapse, because it is said, “they lie down until sunrise.” For that reason it is said, “Having entered the village... the dependence does not lapse.” In the passage beginning “without taking one another's word,” the lapsing is not mentioned at the moment of going because of the eagerness. “By fear of a cow” means by fear of being struck with the horns by a young cow with a calf running towards them. “And the dependence lapses”—this is said here because for those who have stopped due to fear of a cow and so on, since they have to stand until the fear subsides, it is impossible to determine, “I will go only before sunrise.” But where it is possible to determine thus, there, even if dawn breaks along the way, the dependence does not lapse, just as for the young monks who have entered the village for the sake of medicine. အန္တောသီမာယံ [Pg.111] ဂါမန္တိ အဝိပ္ပဝါသသီမာသမ္မုတိတော ပစ္ဆာ ပတိဋ္ဌာပိတဂါမံ သန္ဓာယ ဝဒတိ ဂါမဉ္စ ဂါမူပစာရဉ္စ ဌပေတွာ သမ္မန္နိတဗ္ဗတော. ပဝိဋ္ဌာနန္တိ အာစရိယန္တေဝါသိကာနံ ဝိသုံ ဝိသုံ ဂတာနံ အဝိပ္ပဝါသသီမတ္တာ နေဝ စီဝရာနိ နိဿဂ္ဂိယာနိ ဟောန္တိ, သဥဿာဟတာယ န နိဿယော ပဋိပ္ပဿမ္ဘတိ. အန္တရာမဂ္ဂေတိ ဓမ္မံ သုတွာ အာဂစ္ဆန္တာနံ အန္တရာမဂ္ဂေ. “A village within the boundary” refers to a village established after the designation of the boundary of non-separation, because the village and the village precincts must be designated by excluding them. “Of those who have entered” means that for the teacher and pupils who have gone separately, because it is the boundary of non-separation, their robes do not become subject to forfeiture, and because of their eagerness, the dependence does not lapse. “On the way” refers to being on the way for those who are returning after having heard the Dhamma. ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha. စီဝရဝိပ္ပဝါသဝိနိစ္ဆယကထာလင်္ကာရော နာမ The Ornament Called the Discussion on the Decision concerning Separation from Robes. နဝမော ပရိစ္ဆေဒေါ. The Ninth Chapter. ၁၀. ဘဏ္ဍပဋိသာမနဝိနိစ္ဆယကထာ 10. The Discussion on the Decision concerning the Care of Goods ၅၃. ဧဝံ စီဝရဝိပ္ပဝါသဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ဘဏ္ဍပဋိသာမနဝိနိစ္ဆယံ ကထေတုံ ‘‘ဘဏ္ဍဿ ပဋိသာမန’’န္တိအာဒိမာဟ. တတ္ထ ဘဍိတဗ္ဗံ ဘာဇေတဗ္ဗန္တိ ဘဏ္ဍံ, ဘဍိတဗ္ဗံ ဣစ္ဆိတဗ္ဗန္တိ ဝါ ဘဏ္ဍံ, ဘဏ္ဍန္တိ ပရိဘဏ္ဍန္တိ သတ္တာ ဧတေနာတိ ဝါ ဘဏ္ဍံ, မူလဓနံ, ပရိက္ခာရော ဝါ. ဝုတ္တဉှိ အဘိဓာနပ္ပဒီပိကာယံ – 53. Having thus spoken on the decision concerning separation from robes, now, in order to speak on the decision concerning the care of goods, he begins with the passage, 'the care of goods.' Therein, `bhaṇḍa` is what should be spoken of or divided; or `bhaṇḍa` is what should be spoken of or desired; or `bhaṇḍa` is that by which beings are tied up or bound; or it is capital or a requisite. For it is said in the Abhidhānappadīpikā: ‘‘ဘာဇနာဒိပရိက္ခာရေ, ဘဏ္ဍံ မူလဓနေပိ စာ’’တိ. 'The word `bhaṇḍa` is used for requisites such as bowls, and also for capital.' တဿ ဘဏ္ဍဿ, ပဋိသာမိယတေ ပဋိသာမနံ, ရက္ခဏံ ဂေါပနန္တိ အတ္ထော. တေနာဟ ‘‘ပရေသံ ဘဏ္ဍဿ ဂေါပန’’န္တိ. မာတု ကဏ္ဏပိဠန္ဓနံ တာလပဏ္ဏမ္ပီတိ ပိ-သဒ္ဒေါ သမ္ဘာဝနတ္ထော. တေန ပဂေဝ အညာတကာနံ သန္တကန္တိ ဒဿေတိ. ဂိဟိသန္တကန္တိ ဣမိနာ ပဉ္စန္နံ သဟဓမ္မိကာနံ သန္တကံ ပဋိသာမေတုံ ဝဋ္ဋတီတိ ဒီပေတိ. ဘဏ္ဍာဂါရိကသီသေနာတိ ဧတေန ဝိဿာသဂ္ဂါဟာဒိနာ ဂဟေတွာ ပဋိသာမေန္တဿ အနာပတ္တီတိ ဒဿေတိ. တေန ဝက္ခတိ ‘‘အတ္တနော အတ္ထာယ ဂဟေတွာ ပဋိသာမေတဗ္ဗ’’န္တိ. ဆန္ဒေနပိ ဘယေနပီတိ ဝဍ္ဎကီအာဒီသု ဆန္ဒေန[Pg.112], ရာဇဝလ္လဘာဒီသု ဘယေန ဗလက္ကာရေန ပါတေတွာ ဂတေသု စ ပဋိသာမေတုံ ဝဋ္ဋတီတိ ယောဇေတဗ္ဗံ. Of those goods, `paṭisāmana` is taking care of them; the meaning is protecting, guarding. Therefore he said, 'the guarding of others' goods.' 'A mother's ear-ornament, even a palm-leaf'—here the particle `pi` (even) has the sense of possibility. By this he shows that this is all the more so for the property of unknown persons. By 'property of a householder,' he indicates that it is proper to take care of the property of the five kinds of co-religionists. By 'with the disposition of a treasurer,' he shows that there is no offense for one who takes care of it after having taken it with trust and so on. Therefore he will say, 'It should be taken care of after having taken it for one's own sake.' 'By desire or by fear' should be connected thus: it is proper to take care of it in the case of carpenters and others who leave it by desire, and in the case of royal favorites and others by fear, and when they have dropped it by force and gone. သင်္ဂေါပနတ္ထာယ အတ္တနော ဟတ္ထေ နိက္ခိတ္တဿ ဘဏ္ဍဿ ဂုတ္တဋ္ဌာနေ ပဋိသာမနပယောဂံ ဝိနာ ‘‘နာဟံ ဂဏှာမီ’’တိအာဒိနာ အညသ္မိံ ပယောဂေ အကတေ ရဇ္ဇသင်္ခေါဘာဒိကာလေ ‘‘န ဒါနိ တဿ ဒဿာမိ, န မယှံ ဒါနိ ဒဿတီ’’တိ ဥဘောဟိပိ သကသကဋ္ဌာနေ နိသီဒိတွာ ဓုရနိက္ခေပေ ကတေပိ အဝဟာရော နတ္ထိ. ကေစိ ပနေတ္ထ ‘‘ပါရာဇိကမေဝ ပဋိသာမနပယောဂဿ ကတတ္တာ’’တိ ဝဒန္တိ, တံ တေသံ မတိမတ္တံ, န သာရတော ပစ္စေတဗ္ဗံ. ပဋိသာမနကာလေ ဟိဿ ထေယျစိတ္တံ နတ္ထိ, ‘‘န ဒါနိ တဿ ဒဿာမီ’’တိ ထေယျစိတ္တုပ္ပတ္တိက္ခဏေ စ သာမိနော ဓုရနိက္ခေပစိတ္တပ္ပဝတ္တိယာ ဟေတုဘူတော ကာယဝစီပယောဂေါ နတ္ထိ, ယေန သော အာပတ္တိံ အာပဇ္ဇေယျ. န ဟိ အကိရိယသမုဋ္ဌာနာ အယံ အာပတ္တီတိ. ဒါနေ သဥဿာဟော, ရက္ခတိ တာဝါတိ အဝဟာရံ သန္ဓာယ အဝုတ္တတ္တာ ‘‘နာဟံ ဂဏှာမီ’’တိအာဒိနာ မုသာဝါဒကရဏေ ပါစိတ္တိယမေဝ ဟောတိ, န ဒုက္ကဋံ ထေယျစိတ္တာဘာဝေန သဟပယောဂဿပိ အဘာဝတောတိ ဂဟေတဗ္ဗံ. For goods placed in one's own hand for the purpose of safekeeping, if, without the act of putting it away in a safe place, and when no other act such as saying 'I am not taking it' has been done, during a time of state turmoil and the like, even if both parties, sitting in their own places, abandon the responsibility with the thoughts, 'Now I will not give it to him,' and 'Now he will not give it to me,' there is no theft. Some here say, 'It is indeed a pārājika offense because the act of taking care of it was done,' but that is merely their opinion and should not be accepted as authoritative. For at the time of taking care of it, he has no intention to steal; and at the moment the intention to steal arises with the thought 'Now I will not give it to him,' there is no bodily or verbal action that is the cause for the owner's mind to proceed to abandon the responsibility, by which he would fall into an offense. For this offense does not arise from inaction. Since the phrase 'He is eager to give, he protects it for the time being' is not said in reference to theft, it should be understood that for telling a falsehood by saying 'I am not taking it,' etc., there is only a pācittiya offense, not a dukkaṭa, because of the absence of an intention to steal and also the absence of an action accompanying it. ယဒိပိ မုခေန ဒဿာမီတိ ဝဒတိ…ပေ… ပါရာဇိကန္တိ ဧတ္ထ ကတရပယောဂေန အာပတ္တိ, န တာဝ ပဌမေန ဘဏ္ဍပဋိသာမနပယောဂေန တဒါ ထေယျစိတ္တဘာဝါ, နာပိ ‘‘ဒဿာမီ’’တိ ကထနပယောဂေန တဒါ ထေယျစိတ္တေ ဝိဇ္ဇမာနေပိ ပယောဂဿ ကပ္ပိယတ္တာတိ? ဝုစ္စတေ – သာမိနာ ‘‘ဒေဟီ’’တိ ဗဟုသော ယာစိယမာနောပိ အဒတွာ ယေန ပယောဂေန အတ္တနော အဒါတုကာမတံ သာမိကဿ ဉာပေသိ, ယေန စ သော အဒါတုကာမော အယံ ဝိက္ခိပတီတိ ဉတွာ ဓုရံ နိက္ခိပတိ, တေနေဝ ပယောဂေနဿ အာပတ္တိ. န ဟေတ္ထ ဥပနိက္ခိတ္တဘဏ္ဍေ ပရိယာယေန မုတ္တိ အတ္ထိ. အဒါတုကာမတာယ ဟိ ‘‘ကဒါ တေ ဒိန္နံ, ကတ္ထ တေ [Pg.113] ဒိန္န’’န္တိအာဒိပရိယာယဝစနေနပိ သာမိကဿ ဓုရေနိက္ခိပါပိတေ အာပတ္တိယေဝ. တေနေဝ အဋ္ဌကထာယံ ဝုတ္တံ ‘‘ကိံ တုမှေ ဘဏထ…ပေ… ဥဘိန္နံ ဓုရနိက္ခေပေန ဘိက္ခုနော ပါရာဇိက’’န္တိ. ပရသန္တကဿ ပရေဟိ ဂဏှာပနေ ဧဝ ဟိ ပရိယာယတော မုတ္တိ, န သဗ္ဗတ္ထာတိ ဂဟေတဗ္ဗံ. အတ္တနော ဟတ္ထေ နိက္ခိတ္တတ္တာတိ ဧတ္ထ အတ္တနော ဟတ္ထေ သာမိနာ ဒိန္နတာယ ဘဏ္ဍာဂါရိကဋ္ဌာနေ ဌိတတ္တာ စ ဌာနာစာဝနေပိ နတ္ထိ အဝဟာရော, ထေယျစိတ္တေန ပန ဂဟဏေ ဒုက္ကဋတော န မုစ္စတီတိ ဝေဒိတဗ္ဗံ. ဧသေဝ နယောတိ အဝဟာရော နတ္ထိ, ဘဏ္ဍဒေယျံ ပန ဟောတီတိ အဓိပ္ပာယော. In the passage, 'Even if he says with his mouth, "I will give it"... up to... a pārājika offense': here, by which action is there an offense? Not by the first action of taking care of the goods, because at that time there is an absence of thievish intent. Nor by the action of saying 'I will give it,' because although a thievish intent is present then, the action is allowable. It is said: Though repeatedly asked by the owner, 'Give it!,' he does not give it, and by whatever action he makes his unwillingness to give known to the owner, and by which the owner, knowing 'This person is unwilling to give, he is prevaricating,' abandons the responsibility—by that very action is his offense. Here, for deposited goods, there is no escape by indirect speech. For, out of unwillingness to give, if the owner is made to abandon the responsibility even by indirect speech such as 'When was it given to you? Where was it given to you?', there is indeed an offense. Therefore it is said in the commentary: 'What are you saying? ... by the abandonment of responsibility by both, it is a pārājika for the bhikkhu.' It should be understood that there is escape by indirect means only when another's property is caused to be taken by others, not in all cases. Here, 'because it was placed in his own hand': because it was given into his own hand by the owner and because he stands in the position of a treasurer, even in displacing it from its location there is no theft. But it should be understood that if he takes it with thievish intent, he is not freed from a dukkaṭa offense. This is the method: there is no theft, but the goods are to be given back. This is the intention. ၅၄. ပဉ္စန္နံ သဟဓမ္မိကာနန္တိ ဘိက္ခုဘိက္ခုနီသိက္ခမာနသာမဏေရသာမဏေရီနံ. ဧတေန န ကေဝလံ ဂိဟီနံ ဧဝ, အထ ခေါ တာပသပရိဗ္ဗာဇကာဒီနမ္ပိ သန္တကံ ပဋိသာမေတုံ န ဝဋ္ဋတီတိ ဒဿေတိ. နဋ္ဌေပိ ဂီဝါ န ဟောတိ, ကသ္မာ? အသမ္ပဋိစ္ဆာပိတတ္တာတိ အတ္ထော. ဒုတိယေ ဧသေဝ နယောတိ ဂီဝါ န ဟောတိ, ကသ္မာ? အဇာနိတတ္တာ. တတိယေ စ ဧသေဝ နယောတိ ဂီဝါ န ဟောတိ, ကသ္မာ? ပဋိက္ခိပိတတ္တာ. ဧတ္ထ စ ကာယေန ဝါ ဝါစာယ ဝါ စိတ္တေန ဝါ ပဋိက္ခိတ္တောပိ ပဋိက္ခိတ္တောယေဝ နာမ ဟောတိ. 54. 'Of the five co-religionists' means of bhikkhus, bhikkhunīs, female probationers, male novices, and female novices. By this he shows that it is not proper to take care of the property not only of householders, but also of others such as ascetics and wanderers. Even if it is lost, he is not liable. Why? The meaning is: because it was not accepted. In the second case, this is the method: he is not liable. Why? Because he did not know. And in the third case, this is the method: he is not liable. Why? Because he rejected it. And here, one who has rejected it by body, or by speech, or by mind is indeed called one who has rejected it. တဿေဝ ဂီဝါ ဟောတိ, န သေသဘိက္ခူနံ, ကသ္မာ? တဿေဝ ဘဏ္ဍာဂါရိကဿ ဘဏ္ဍာဂါရေ ဣဿရဘာဝတော. ဘဏ္ဍာဂါရိကဿ ဂီဝါ န ဟောတိ အလသဇာတိကဿေဝ ပမာဒေန ဟရိတတ္တာ. ဒုတိယေ ဘဏ္ဍာဂါရိကဿ ဂီဝါ န ဟောတိ တဿ အနာရောစိတတ္တာ. နဋ္ဌေ တဿ ဂီဝါ တေန ဌပိတတ္တာ. တဿေဝ ဂီဝါ, န အညေသံ တေန ဘဏ္ဍာဂါရိကေန သမ္ပဋိစ္ဆိတတ္တာ ဌပိတတ္တာ စ. နတ္ထိ ဂီဝါ တေန ပဋိက္ခိပိတတ္တာ. နဋ္ဌံ သုနဋ္ဌမေဝ ဘဏ္ဍာဂါရိကဿ အသမ္ပဋိစ္ဆာပနတော. နဋ္ဌေ ဂီဝါ တေန ဌပိတတ္တာ. သဗ္ဗံ တဿ ဂီဝါ တဿ ဘဏ္ဍာဂါရိကဿ ပမာဒေန ဟရဏတော. တတ္ထေဝ ဥပစာရေ ဝိဇ္ဇမာနေတိ ဘဏ္ဍာဂါရိကဿ သမီပေယေဝ ဥစ္စာရပဿာဝဋ္ဌာနေ ဝိဇ္ဇမာနေ. The liability is his alone, not the other monks'. Why? Because that very storekeeper has authority in the storehouse. The storekeeper has no liability, as it was taken due to the negligence of the one who is of a lazy nature. In the second case, the storekeeper has no liability because it was not reported to him. When it is lost, the liability is his because it was placed there by him. The liability is his alone, not others', because it was accepted and placed there by that storekeeper. There is no liability because it was refused by him. What is lost is well and truly lost because the storekeeper did not accept it. When it is lost, the liability is his because it was placed there by him. The entire liability is his because it was taken due to that storekeeper's negligence. ‘Being present right there in the vicinity’ means being present in the place for urination and defecation near the storekeeper. ၅၅. မယိ [Pg.114] စ မတေ သံဃဿ စ သေနာသနေ ဝိနဋ္ဌေတိ ဧတ္ထ ကေဝလံ သံဃဿ သေနာသနံ မာ ဝိနဿီတိ ဣမိနာ အဓိပ္ပာယေန ဝိဝရိတုမ္ပိ ဝဋ္ဋတိယေဝါတိ ဝဒန္တိ. ‘‘တံ မာရေဿာမီ’’တိ ဧတ္တကေ ဝုတ္တေပိ ဝိဝရိတုံ ဝဋ္ဋတိ ‘‘ဂိလာနပက္ခေ ဌိတတ္တာ အဝိသယော’’တိ ဝုတ္တတ္တာ. မရဏတော ဟိ ပရံ ဂေလညံ အဝိသယတ္တဉ္စ နတ္ထိ. ‘‘ဒွါရံ ဆိန္ဒိတွာ ဟရိဿာမာ’’တိ ဧတ္တကေ ဝုတ္တေပိ ဝိဝရိတုံ ဝဋ္ဋတိယေဝ. သဟာယေဟိ ဘဝိတဗ္ဗန္တိ တေဟိပိ ဘိက္ခာစာရာဒီဟိ ပရိယေသိတွာ အတ္တနော သန္တကမ္ပိ ကိဉ္စိ ကိဉ္စိ ဒါတဗ္ဗန္တိ ဝုတ္တံ ဟောတိ. အယဉှိ သာမီစီတိ ဘဏ္ဍာဂါရေ ဝသန္တာနံ ဣဒံ ဝတ္တံ. လောလမဟာထေရောတိ မန္ဒော မောမူဟော အာကိဏ္ဏဝိဟာရီ သဒါ ကီဠာပသုတော ဝါ မဟာထေရော. 55. Regarding the statement ‘And when I die, the Sangha’s lodging may be destroyed,’ they say that here it is indeed permissible to open up with the sole intention, ‘May the Sangha’s lodging not be destroyed.’ Even when just this much is said, ‘I will kill him,’ it is permissible to open up, because it is said, ‘Since he stands on the side of the sick, it is not a case for an offense.’ For beyond death there is neither sickness nor a state of being not a case for an offense. Even when just this much is said, ‘We will break down the door and take it,’ it is indeed permissible to open up. ‘One should have companions’: this means it is said that they too, having sought by means of the almsround and so on, should give whatever little they themselves own. This is the proper conduct; this is the duty for those dwelling in the storehouse. A ‘fickle elder’ means an elder who is slow, utterly deluded, of confused behavior, or always intent on play. ၅၆. ဣတရေဟီတိ တသ္မိံယေဝ ဂဗ္ဘေ ဝသန္တေဟိ ဘိက္ခူဟိ. ဝိဟာရရက္ခဏဝါရေ နိယုတ္တော ဝိဟာရဝါရိကော, ဝုဍ္ဎပဋိပါဋိယာ အတ္တနော ဝါရေ ဝိဟာရရက္ခဏကော. နိဝါပန္တိ ဘတ္တဝေတနံ. စောရာနံ ပဋိပထံ ဂတေသူတိ စောရာနံ အာဂမနံ ဉတွာ ‘‘ပဌမတရံယေဝ ဂန္တွာ သဒ္ဒံ ကရိဿာမာ’’တိ စောရာနံ အဘိမုခံ ဂတေသု. ‘‘စောရေဟိ ဟဋဘဏ္ဍံ အာဟရိဿာမာ’’တိ တေသံ အနုပထံ ဂတေသုပိ ဧသေဝ နယော. နိဗဒ္ဓံ ကတွာတိ ‘‘အသုကကုလေ ယာဂုဘတ္တံ ဝိဟာရဝါရိကာနံယေဝါ’’တိ ဧဝံ နိယမနံ ကတွာ. ဒွေ တိဿော ယာဂုသလာကာ စ စတ္တာရိ ပဉ္စ သလာကဘတ္တာနိ စ လဘမာနောဝါတိ ဣဒံ နိဒဿနမတ္တံ, တတော ဦနံ ဝါ ဟောတု အဓိကံ ဝါ, အတ္တနော စ ဝေယျာဝစ္စကရဿ စ ယာပနမတ္တံ လဘနမေဝ ပမာဏန္တိ ဂဟေတဗ္ဗံ. နိဿိတကေ ဇဂ္ဂါပေန္တီတိ အတ္တနော အတ္တနော နိဿိတကေ ဘိက္ခာစရိယာယ ပေါသေန္တာ နိဿိတကေဟိ ဝိဟာရံ ဇဂ္ဂါပေန္တိ. အသဟာယဿာတိ သဟာယရဟိတဿ. ‘‘အသဟာယဿ အဒုတိယဿာ’’တိ ပါဌော ယုတ္တော. ပစ္ဆိမံ ပုရိမဿေဝ ဝေဝစနံ. အသဟာယဿ ဝါ အတ္တဒုတိယဿ ဝါတိ [Pg.115] ဣမသ္မိံ ပန ပါဌေ ဧကေန အာနီတံ ဒွိန္နံ နပ္ပဟောတီတိ အတ္တဒုတိယဿပိ ဝါရော နိဝါရိတောတိ ဝဒန္တိ, တံ ‘‘ယဿ သဘာဂေါ ဘိက္ခု ဘတ္တံ အာနေတွာ ဒါတာ နတ္ထီ’’တိ ဣမိနာ န သမေတိ, ဝီမံသိတဗ္ဗံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၁၁၂) ပန ‘‘အတ္တဒုတိယဿာတိ အပ္ပိစ္ဆဿ. အတ္တာသရီရမေဝ ဒုတိယော, န အညောတိ ဟိ အတ္တဒုတိယော, တဒုဘယဿပိ အတ္ထဿ ဝိဘာဝနံ ‘ယဿာ’တိအာဒိ. ဧတေန သဗ္ဗေန ဧကေကဿ ဝါရော န ပါပေတဗ္ဗောတိ ဒဿေတီ’’တိ ဝုတ္တံ. 56. ‘By others’ means by the monks dwelling in that very same chamber. A `vihāravārika` is one appointed for a turn of guarding the monastery; a `vihārarakkhaṇaka` is one who guards the monastery on his own turn according to the order of seniority. ‘They provide’ means a food-wage. ‘When they have gone on the path of the thieves’ means, having learned of the thieves’ arrival and thinking, ‘We will go first and make a sound,’ they have gone to face the thieves. The same principle applies when they have gone in pursuit of them, thinking, ‘We will bring back the goods stolen by the thieves.’ ‘Having made it a fixed arrangement’ means having made a rule thus: ‘Gruel and rice from such-and-such a family are for the monastery-keepers only.’ ‘Receiving two or three ticket-portions of gruel and four or five ticket-meals’ is just an illustration; it should be understood that whether it is less or more than that, the measure is just what is sufficient to support oneself and one’s attendant. ‘They have their dependents guard’ means that, while supporting their own dependents by means of the almsround, they have the dependents guard the monastery. ‘Of one without a companion’ means of one who is without an associate. The reading ‘of one without a companion, without a second’ is correct. The latter is a synonym of the former. But in the reading ‘of one without a companion or with only oneself as a second,’ some say that since what is brought by one is not sufficient for two, the turn is denied even for one who has only himself as a second. This does not agree with the statement, ‘for whom there is no participating bhikkhu to bring and give him food,’ and should be investigated. In the Vimativinodanī, however, it is said: ‘“With only oneself as a second” means of one with few wishes. For one’s own body is the second, not another; hence “with oneself as a second.” The clarification of the meaning of both these is the phrase beginning “for whom….” By all this it is shown that a turn should not be assigned to each one individually.’ ပါကဝတ္တတ္ထာယာတိ နိစ္စံ ပစိတဗ္ဗယာဂုဘတ္တသင်္ခါတဝတ္တတ္ထာယ. ဌပေန္တီတိ ဒါယကာ ဌပေန္တိ. တံ ဂဟေတွာတိ တံ အာရာမိကာဒီဟိ ဒီယမာနံ ဘာဂံ ဂဟေတွာ. ဥပဇီဝန္တေန ဌာတဗ္ဗန္တိ အဗ္ဘောကာသိကရုက္ခမူလိကေနပိ ပါကဝတ္တံ ဥပနိဿာယ ဇီဝန္တေန အတ္တနော ပတ္တစီဝရရက္ခဏတ္ထာယ ဝိဟာရဝါရေ သမ္ပတ္တေ ဌာတဗ္ဗံ. န ဂါဟာပေတဗ္ဗောတိ ဧတ္ထ ယဿ အဗ္ဘောကာသိကဿပိ အတ္တနော အဓိကပရိက္ခာရော စေ ဌပိတော အတ္ထိ, စီဝရာဒိသံဃိကဘာဂေပိ အာလယော အတ္ထိ, သောပိ ဂါဟာပေတဗ္ဗော. ပရိပုစ္ဆန္တိ ပုစ္ဆိတပဉှဝိဿဇ္ဇနံ, အဋ္ဌကထံ ဝါ. ဒိဂုဏန္တိ အညေဟိ လဗ္ဘမာနတော ဒွိဂုဏံ. ပက္ခဝါရေနာတိ အဍ္ဎမာသဝါရေန. ‘For the sake of the cooking duty’ means for the sake of the duty designated as the constant cooking of gruel and rice. ‘They set it aside’ means the donors set it aside. ‘Having taken that’ means having taken the share given by monastery attendants and others. ‘One who lives in dependence on it should stay’: even one who dwells in the open or at the foot of a tree, who lives in dependence on the cooking duty, should stay when his turn for the monastery arrives, in order to protect his own bowl and robes. ‘He should not be made to take his turn’: here, if even an open-air dweller has his own extra requisites set aside and also has an attachment to the Sangha’s share of robes and so on, he too should be made to take his turn. ‘They ask questions’ refers to the answering of questions asked, or the commentary. ‘Double’ means twice what is received by others. ‘By a fortnightly turn’ means by a half-monthly turn. ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus in the Vinayālaṅkāra, a commentary on the Vinayasaṅgaha, ဘဏ္ဍပဋိသာမနဝိနိစ္ဆယကထာလင်္ကာရော နာမ the Ornament of the Discourse on the Judgment concerning the Concealment of Goods, ဒသမော ပရိစ္ဆေဒေါ. the Tenth Chapter. ၁၁. ကယဝိက္ကယသမာပတ္တိဝိနိစ္ဆယကထာ 11. Discussion on the Judgment Concerning Engaging in Buying and Selling ၅၇. ဧဝံ ဘဏ္ဍပဋိသာမနဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ကယဝိက္ကယဝိနိစ္ဆယံ ကထေန္တော ‘‘ကယဝိက္ကယသမာပတ္တီ’’တိအာဒိမာဟ. တတ္ထ ကယနံ ကယော, ပရဘဏ္ဍဿ ဂဟဏံ, ဝိက္ကယနံ [Pg.116] ဝိက္ကယော, သကဘဏ္ဍဿ ဒါနံ, ကယော စ ဝိက္ကယော စ ကယဝိက္ကယံ. သမာပဇ္ဇနံ သမာပတ္တိ, တဿ ဒုဝိဓဿ ကိရိယဿ ကရဏံ. တဿရူပံ ဒဿေတိ ‘‘ဣမိနာ’’တိအာဒိနာ. 57. Having thus explained the judgment concerning the concealment of goods, now, explaining the judgment concerning buying and selling, he says what begins with 'engaging in buying and selling.' Therein, buying is the acquisition of another's goods; selling is the giving of one's own goods. Buying and selling together are 'buying-and-selling.' Undertaking is the performance of this twofold activity. He shows its nature with 'by this,' and so on. သေသဉာတကေသု သဒ္ဓါဒေယျဝိနိပါတသမ္ဘဝတော တဒဘာဝဋ္ဌာနမ္ပိ ဒဿေတုံ ‘‘မာတရံ ဝါ ပန ပိတရံ ဝါ’’တိအာဒိ ဝုတ္တံ. တေန ဝိညတ္တိသဒ္ဓါဒေယျဝိနိပါတနဉ္စ န ဟောတိ ‘‘ဣမိနာ ဣဒံ ဒေဟီ’’တိ ဝဒန္တောတိ ဒဿေတိ, ကယဝိက္ကယံ ပန အာပဇ္ဇတိ ‘‘ဣမိနာ ဣဒံ ဒေဟီ’’တိ ဝဒန္တောတိ ဒဿေတိ. ဣမိနာ စ ဥပရိ အညာတကန္တျာဒိနာ စ သေသဉာတကံ ‘‘ဣမံ ဒေဟီ’’တိ ဝဒတော ဝိညတ္တိ န ဟောတိ, ‘‘ဣမံ ဂဏှာဟီ’’တိ ပန ဒဒတော သဒ္ဓါဒေယျဝိနိပါတနံ, ‘‘ဣမိနာ ဣမံ ဒေဟီ’’တိ ကယဝိက္ကယံ အာပဇ္ဇတော နိဿဂ္ဂိယန္တိ အယမ္ပိ အတ္ထော ဒဿိတော ဟောတိ မိဂပဒဝလဉ္ဇနနျာယေန. တသ္မာဣစ္စာဒိကေပိ ‘‘မာတာပိတူဟိ သဒ္ဓိံ ကယဝိက္ကယံ, သေသဉာတကေဟိ သဒ္ဓိံ ဒွေ အာပတ္တိယော, အညာတကေဟိ သဒ္ဓိံ တိဿော အာပတ္တိယော’’တိ ဝတ္တဗ္ဗေ တေနေဝ နျာယေန ဉာတုံ သက္ကာတိ ကတွာ န ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ, အညထာ အဗျာပိတဒေါသော သိယာ. To show, in regard to other relatives, the possibility of destroying a gift of faith and also the case where this is absent, what begins with 'or to one's mother or father' is said. By this he shows that when one says, 'Give this for this,' there is no offense of requesting nor destruction of a gift of faith, but one does fall into an offense of buying and selling. And by this, and by what is said above beginning with 'an unrelated woman,' when one says to another relative, 'Give this,' there is no offense of requesting; but when one gives saying, 'Take this,' there is destruction of a gift of faith. For one who engages in buying and selling by saying, 'Give this for this,' it becomes an offense entailing forfeiture. This meaning is also shown by the analogy of tracing the deer's track. Therefore, it should be understood that although it should be stated, 'With parents, only buying and selling; with other relatives, two offenses; with unrelated persons, three offenses,' it is not stated because it can be known by that same method; otherwise, there would be the fault of non-inclusiveness. ‘‘ဣဒံ ဘတ္တံ ဘုဉ္ဇိတွာ ဣဒံ ကရောထာ’’တိ ဝုတ္တေ ပုဗ္ဗာပရသမ္ဗန္ဓာယ ကိရိယာယ ဝုတ္တတ္တာ ‘‘ဣမိနာ ဣဒံ ဒေဟီ’’တိ ဝုတ္တသဒိသံ ဟောတိ. ဣဒံ ဘတ္တံ ဘုဉ္ဇ, ဣဒံ နာမ ကရောဟီ’’တိ ဝါ, ‘‘ဣဒံ ဘတ္တံ ဘုတ္တောသိ, ဣဒံ နာမ ကရောဟိ, ဣဒံ ဘတ္တံ ဘုဉ္ဇိဿသိ, ဣဒံ နာမ ကရောဟီ’’တိ ပန ဝုတ္တေ အသမ္ဗန္ဓာယ ကိရိယာယ ဝုတ္တတ္တာ ကယဝိက္ကယော န ဟောတိ. ဝိဃာသာဒါနံ ဘတ္တဒါနေ စ အနပေက္ခတ္တာ သဒ္ဓါဒေယျဝိနိပါတနံ န ဟောတိ, ကာရာပနေ ဟတ္ထကမ္မမတ္တတ္တာ ဝိညတ္တိ န ဟောတိ, တသ္မာ ဝဋ္ဋတိ. ‘‘ဧတ္ထ စာ’’တိအာဒိနာ အသတိပိ နိဿဂ္ဂိယဝတ္ထုမှိ ပါစိတ္တိယံ ဒေသေတဗ္ဗန္တိ ဒဿေတိ. When it is said, 'Having eaten this food, do this,' since it is said with the actions connected before and after, it is similar to saying, 'Give this for this.' But when it is said, 'Eat this food, do such-and-such work,' or, 'You have eaten this food, do such-and-such work; you will eat this food, do such-and-such work,' since it is said with the actions unconnected, there is no buying and selling. Because the taking of leftovers and the giving of food are without mutual expectation, there is no destruction of what is given in faith. Since causing it to be done is merely a matter of manual labor, there is no offense of requesting; thus it is allowable. By 'And here…' and so on, he shows that even when there is no object entailing forfeiture, a pācittiya offense should be confessed. အဂ္ဃံ ပုစ္ဆိတုံ ဝဋ္ဋတိ, ဧတ္တာဝတာ ကယဝိက္ကယော န ဟောတီတိ အတ္ထော. ဂဏှိတုံ ဝဋ္ဋတီတိ ‘‘ဣမိနာ ဣဒံ ဒေဟီ’’တိ အဝုတ္တတ္တာ [Pg.117] ကယဝိက္ကယော န ဟောတိ, မူလဿ အတ္ထိတာယ ဝိညတ္တိပိ န ဟောတိ. ပတ္တော န ဂဟေတဗ္ဗော ပရဘဏ္ဍဿ မဟဂ္ဃတာယ. ဧဝံ သတိ ကထံ ကာတဗ္ဗောတိ အာဟ ‘‘မမ ဝတ္ထု အပ္ပဂ္ဃန္တိ အာစိက္ခိတဗ္ဗ’’န္တိ. ဘဏ္ဍံ အဂ္ဃာပေတွာ ကာရေတဗ္ဗတံ အာပဇ္ဇတိ ထေယျာဝဟာရသမ္ဘဝတော, ဦနမာသကံ စေ အဂ္ဃတိ, ဒုက္ကဋံ. မာသကတော ပဋ္ဌာယ ယာဝ ဦနပဉ္စမာသကံ စေ အဂ္ဃတိ, ထုလ္လစ္စယံ. ပဉ္စမာသကံ စေ အဂ္ဃတိ, ပါရာဇိကန္တိ ဝုတ္တံ ဟောတိ. ဒေတိ, ဝဋ္ဋတိ ပုညတ္ထာယ ဒိန္နတ္တာ အဓိကဿ. ကပ္ပိယကာရကဿ ပန…ပေ… ဝဋ္ဋတိ ဥဘတော ကပ္ပိယဘဏ္ဍတ္တာ. ဧကတော ဥဘတော ဝါ စေ အကပ္ပိယဘဏ္ဍံ ဟောတိ, န ဝဋ္ဋတိ. ‘‘မာ ဂဏှာဟီ’’တိ ဝတ္တဗ္ဗော, ကသ္မာ? ကပ္ပိယကာရကဿ အဆေကတ္တာ. It is allowable to ask the price; the meaning is that by just this much, there is no buying and selling. It is allowable to take it: because 'Give this for this' is not said, there is no buying and selling; and because there is a price, there is also no offense of requesting. A bowl should not be taken because the other person's goods are of high value. This being so, what should be done? He said: 'One should declare, "My item is of little value."' Having had the goods valued, one incurs an offense that must be dealt with because of the possibility of theft: if it is worth less than a māsaka, it is a dukkaṭa offense; if it is worth from a māsaka up to less than five māsakas, it is a thullaccaya offense; if it is worth five māsakas, it is said to be a pārājika offense. He gives it; this is allowable because it is given for the sake of merit, even if it is in excess. But for a steward… it is allowable because the goods on both sides are allowable. If the goods on one or both sides are unallowable, it is not allowable. One should say, 'Do not take it.' Why? Because the steward is unskilled. အညေန အပ္ပဋိဂ္ဂဟိတေန အတ္ထော, ကသ္မာ? သတ္တာဟကာလိကတ္တာ တေလဿ. ပဋိဂ္ဂဟိတတေလံ သတ္တာဟပရမံ ဧဝ ဌပေတဗ္ဗံ, တသ္မာ တတော ပရံ ဌပိတုကာမဿ အပ္ပဋိဂ္ဂဟိတတေလေန အတ္ထော ဟောတိ. အပ္ပဋိဂ္ဂဟိတံ ဒူသေယျ, အနိယမိတကာလံ အပ္ပဋိဂ္ဂဟိတတေလံ နာဠိယံ အဝသိဋ္ဌပဋိဂ္ဂဟိတတေလံ အတ္တနော ကာလံ ဝတ္တာပေယျ. There is a need for other, unaccepted oil. Why? Because oil is a seven-day tonic. Accepted oil should be kept for a maximum of seven days; therefore, one who wishes to keep it beyond that has a need for unaccepted oil. The unaccepted oil would be corrupted, since the accepted oil remaining in the container would cause the unaccepted oil, which has no time limit, to take on its own time limit. ၅၈. ဣဒံ ပတ္တစတုက္ကံ ဝေဒိတဗ္ဗန္တိ အကပ္ပိယပတ္တစတုက္ကံ ဝုတ္တံ, ပဉ္စမော ပန ကပ္ပိယော. တေန ဝက္ခတိ ‘‘အယံ ပတ္တော သဗ္ဗကပ္ပိယော ဗုဒ္ဓါနမ္ပိ ပရိဘောဂါရဟော’’တိ. အယံ ပတ္တော မဟာအကပ္ပိယော နာမ, ကသ္မာ? ရူပိယံ ဥဂ္ဂဏှိတွာ အယဗီဇံ သမုဋ္ဌာပေတွာ တေန လောဟေန ပတ္တဿ ကာရိတတ္တာ, ဧဝံ ဗီဇတော ပဋ္ဌာယ ဒူသိတတ္တာ. ယထာ စ တတိယပါရာဇိကဝိသယေ ထာဝရပယောဂေသု ပါသသူလာဒီသု မူလတော ပဋ္ဌာယ ကာရိတေသု ကိသ္မိဉ္စိ ဒဏ္ဍမတ္တေ ဝါ ဝါကမတ္တေ ဝါ အဝသိဋ္ဌေ သတိ န မုစ္စတိ, သဗ္ဗသ္မိံ နဋ္ဌေယေဝ မုစ္စတိ, ဧဝမိဓာပိ ဗီဇတော [Pg.118] ပဋ္ဌာယ ကတတ္တာ တသ္မိံ ပတ္တေ ကိသ္မိဉ္စိ ပတ္တေ အဝသိဋ္ဌေပိ ကပ္ပိယော ဘဝိတုံ န သက္ကာ. တထာ စ ဝက္ခတိ ‘‘သစေပိ တံ ဝိနာသေတွာ ထာလကံ ကာရေတိ, တမ္ပိ အကပ္ပိယ’’န္တျာဒိ. ဧဝံ သန္တေပိ ဒုတိယပတ္တေ ဝိယ မူလေ စ မူလဿာမိကာနံ, ပတ္တေ စ ပတ္တဿာမိကာနံ ဒိန္နေ ကပ္ပိယော ကာတုံ သက္ကာ ဘဝေယျ နု ခေါတိ အာသင်္ကာယမာဟ ‘‘န သက္ကာ ကေနစိ ဥပါယေန ကပ္ပိယော ကာတု’’န္တိ. တဿတ္ထော – ဒုတိယပတ္တံ ရူပိယံ ပဋိဂ္ဂဏှိတွာ ဂိဟီဟိ ပရိနိဋ္ဌာပိတမေဝ ကိဏာတိ, န ဗီဇတော ပဋ္ဌာယ ဒူသေတိ, တသ္မာ ဒုတိယပတ္တော ကပ္ပိယော ကာတုံ သက္ကာ, ဣဓ ပန ဗီဇတော ပဋ္ဌာယ ဒူသိတတ္တာ တေန ဘိက္ခုနာ တံ ပတ္တံ ပုန အယပါသာဏဗီဇံ ကာတုံ အသက္ကုဏေယျတ္တာ, ပဋိဂ္ဂဟိတရူပိယဿ စ ဝဠဉ္ဇိတတ္တာ ပုန သာမိကာနံ ဒါတုံ အသက္ကုဏေယျတ္တာ န သက္ကာ ကေနစိ ဥပါယေန ကပ္ပိယော ကာတုန္တိ. 58. This set of four bowls should be known; the set of four unallowable bowls is spoken of, but the fifth is allowable. Therefore, it will be said: 'This bowl is entirely allowable and fit for use even by the Buddhas.' This bowl is called the 'greatly unallowable' one. Why? Because, having accepted money, one has iron ore produced and has the bowl made from that metal. Thus, it is spoiled from its very origin. Just as in the case of the third pārājika offense, with regard to fixed contraptions like snare-poles or stakes made from the beginning, if even only a piece of the stick or a strip of the bark remains, one is not freed from the offense; only when the whole thing is destroyed is one freed. So too here, since it was made from its very origin, even if any part of that bowl remains, it cannot become allowable. And it will be said further: 'Even if one destroys it and has a plate made from it, that too is unallowable,' and so on. Even so, one might wonder: 'As with the second bowl, could it perhaps be made allowable if the price were given to the owners of the price and the bowl to the owners of the bowl?' Doubting this, it is said: 'It cannot be made allowable by any means.' The meaning is this: In the case of the second bowl, one buys a bowl that has already been finished by laypeople; one does not spoil it from its origin. Therefore, the second bowl can be made allowable. But here, because it is spoiled from its origin, and because the bhikkhu is unable to turn that bowl back into iron ore, and because he is unable to return the accepted money to its owners since it has been spent, it cannot be made allowable by any means. ဣဒါနိ တံ အသက္ကုဏေယျတ္တံ အညေန ပကာရေန ဝိတ္ထာရေတုံ ‘‘သစေပီ’’တိအာဒိမာဟ. ဣမိနာ ကိဉ္စိပိ အယဝတ္ထုမှိ အဝသိဋ္ဌေ သတိ အကပ္ပိယောဝ ဟောတီတိ ဒဿေတိ. တေန ဝုတ္တံ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၅၉၁) ‘‘ရူပိယံ ဥဂ္ဂဏှိတွာတိ ဣဒံ ဥက္ကဋ္ဌဝသေန ဝုတ္တံ, မုတ္တာဒိဒုက္ကဋဝတ္ထုမ္ပိ ဥဂ္ဂဏှိတွာ ကာရိတမ္ပိ ပဉ္စန္နံ န ဝဋ္ဋတိ ဧဝ. သမုဋ္ဌာပေတီတိ သယံ ဂန္တွာ ဝါ ‘ဣမံ ကဟာပဏာဒိံ ကမ္မကာရာနံ ဒတွာ ဗီဇံ သမုဋ္ဌာပေဟီ’တိ အညံ အာဏာပေတွာ ဝါ သမုဋ္ဌာပေတိ. မဟာအကပ္ပိယောတိ အတ္တနာဝ ဗီဇတော ပဋ္ဌာယ ဒူသိတတ္တာ အညဿ မူလဿာမိကဿ အဘာဝတော ဝုတ္တံ. သော ဟိ စောရေဟိ အစ္ဆိန္နောပိ ပုန လဒ္ဓေါ ဇာနန္တဿ ကဿစီပိ န ဝဋ္ဋတိ. ယဒိ ဟိ ဝဋ္ဋေယျ, တဠာကာဒီသု ဝိယ ‘အစ္ဆိန္နော ဝဋ္ဋတီ’တိ အာစရိယာ ဝဒေယျုံ. န သက္ကာ ကေနစိ ဥပါယေနာတိ သံဃဿ ဝိဿဇ္ဇနေန စောရာဒိအစ္ဆိန္ဒနေနပိ ကပ္ပိယော ကာတုံ န သက္ကာ, ဣဒဉ္စ တေန ရူပေန [Pg.119] ဌိတံ တမ္မူလကေန ဝတ္ထမုတ္တာဒိရူပေန ဌိတဉ္စ သန္ဓာယ ဝုတ္တံ. ဒုက္ကဋဝတ္ထုမ္ပိ ဟိ တမ္မူလကကပ္ပိယဝတ္ထု စ န သက္ကာ ကေနစိ တေန ရူပေန ကပ္ပိယံ ကာတုံ. ယဒိ ပန သော ဘိက္ခု တေန ကပ္ပိယဝတ္ထုနာ, ဒုက္ကဋဝတ္ထုနာ ဝါ ပုန ရူပိယံ စေတာပေယျ, တံ ရူပိယံ နိဿဇ္ဇာပေတွာ အညေသံ ကပ္ပိယံ ကာတုမ္ပိ သက္ကာ ဘဝေယျာတိ ဒဋ္ဌဗ္ဗ’’န္တိ. ယံ ပန သာရတ္ထဒီပနိယံ ပပဉ္စိတံ, ယဉ္စ တမေဝ ဂဟေတွာ ပေါရာဏဋီကာယံ ပပဉ္စိတံ, တံ ဝိတ္ထာရေတွာ ဝုစ္စမာနံ အတိဝိတ္ထာရိတဉ္စ ဘဝိဿတိ, သောတူနဉ္စ ဒုဗ္ဗိညေယျံ, တသ္မာ ဧတ္တကမေဝ ဝဒိမှ, အတ္ထိကေဟိ ပန တေသု တေသု ပကရဏေသု ဩလောကေတွာ ဂဟေတဗ္ဗန္တိ. Now, to elaborate on that impossibility in another way, it is said what begins with 'Even if…' By this it is shown that if any part of the iron object remains, it is still unallowable. Therefore, it is stated in the Vimativinodanī: ''Having accepted money'—this is said as the most serious case. Even if one accepts an item entailing a dukkaṭa offense, such as a pearl, and has something made, it is not allowable for the five fellow practitioners. 'Causes to produce' means one either goes oneself or commands another, saying, 'Give these kahāpaṇas, etc., to the workers and have the raw material produced.' 'Greatly unallowable' is said because it is spoiled from the very seed by oneself, and because there is no other owner of the price. For even if it is stolen by thieves and later recovered, it is not allowable for anyone who knows its origin. If it were allowable, the teachers would say, 'If stolen, it is allowable,' as in the case of ponds, etc. 'Cannot be made allowable by any means' means it cannot be made allowable even by relinquishment to the Sangha or by being stolen by thieves, etc. And this is said with reference both to what remains in that form and to what is rooted in it remaining in the form of cloth, pearls, etc. For an item entailing a dukkaṭa offense and an allowable item rooted in it cannot be made allowable by any means while remaining in that form. However, it should be understood that if that bhikkhu should have that allowable item or that item entailing a dukkaṭa offense exchanged again for money, that money should be forfeited, and it might then be possible to make it allowable for others.' As for what is elaborated in the Sāratthadīpanī, and what is further elaborated in the ancient subcommentary by taking up that same point, to explain it by expanding on it would become excessively long and difficult for listeners to understand. Therefore, we have said only this much. Those who are interested should look into those respective treatises and grasp it from there. ဒုတိယပတ္တေ ပဉ္စန္နမ္ပိ သဟဓမ္မိကာနံ န ကပ္ပတီတိ ရူပိယဿ ပဋိဂ္ဂဟိတတ္တာ, ကယဝိက္ကယဿ စ ကတတ္တာ. သက္ကာ ပန ကပ္ပိယော ကာတုန္တိ ဂိဟီဟိ ပရိနိဋ္ဌာပိတပတ္တဿေဝ ကိဏိတတ္တာ, ဗီဇတော ပဋ္ဌာယ အဒူသိတတ္တာ, မူလမူလဿာမိကာနဉ္စ ပတ္တပတ္တဿာမိကာနဉ္စ ဝိဇ္ဇမာနတ္တာ. ယထာ ပန သက္ကာ ဟောတိ, တံ ဒဿေတုံ ‘‘မူလေ’’တိအာဒိမာဟ. Regarding the second bowl, it is not allowable for any of the five fellow practitioners because money was accepted and a purchase and sale was made. However, it can be made allowable because a bowl already finished by laypeople was purchased, because it was not spoiled from its origin, and because the price, the owners of the price, the bowl, and the owners of the bowl exist. To show how it can be made allowable, it is said what begins with 'The price…,' etc. တတိယပတ္တေ သဒိသောယေဝါတိ ‘‘ပဉ္စန္နမ္ပိ သဟဓမ္မိကာနံ န ဝဋ္ဋတိ, သက္ကာ ပန ကပ္ပိယော ကာတု’’န္တိ ဣမံ နယံ နိဒ္ဒိသတိ. နနု တတိယပတ္တော ကပ္ပိယဝေါဟာရေန ဂဟိတော, အထ ကသ္မာ အကပ္ပိယောတိ စောဒနံ သန္ဓာယာဟ ‘‘ကပ္ပိယဝေါဟာရေန ဂဟိတောပိ ဒုတိယပတ္တသဒိသောယေဝ, မူလဿ သမ္ပဋိစ္ဆိတတ္တာ အကပ္ပိယော’’တိ. ဒုတိယစောဒနံ ပန သယမေဝ ဝဒတိ. ဧတ္ထ စ ‘‘ဒုတိယပတ္တသဒိသောယေဝါ’’တိ ဝုတ္တတ္တာ မူလေ စ မူလဿာမိကာနံ, ပတ္တေ စ ပတ္တဿာမိကာနံ ဒိန္နေ ကပ္ပိယော ဟောတိ, ကပ္ပိယဘဏ္ဍံ ဒတွာ ဂဟေတွာ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတီတိ ဒဋ္ဌဗ္ဗော. မူလဿ အနိဿဋ္ဌတ္တာတိ ယေန ဥဂ္ဂဟိတမူလေန ပတ္တော ကီတော, တဿ မူလဿ သံဃမဇ္ဈေ အနိဿဋ္ဌတ္တာ. ဧတေန ရူပိယမေဝ နိဿဇ္ဇိတဗ္ဗံ, န တမ္မူလကံ အရူပိယန္တိ [Pg.120] ဒဿေတိ. ယဒိ ဟိ တေန သမ္ပဋိစ္ဆိတမူလံ သံဃမဇ္ဈေ နိဿဋ္ဌံ သိယာ, တေန ကပ္ပိယေန ကမ္မေန အာရာမိကာဒီဟိ ဂဟေတွာ ဒိန္နပတ္တော ရူပိယပဋိဂ္ဂါဟကံ ဌပေတွာ သေသာနံ ဝဋ္ဋေယျ. ‘Regarding the third bowl, it is just like the second.’ This indicates the principle that ‘it is not allowable for any of the five fellow practitioners, but it is possible to make it allowable.’ Now, was the third bowl not acquired through an allowable transaction? Then why is it unallowable? Addressing this objection, it is said: ‘Even though acquired through an allowable transaction, it is still just like the second bowl; because the price was accepted, it is unallowable.’ But the second objection is stated by himself. And here, because it is said, ‘it is just like the second bowl,’ it becomes allowable if the price is given to the owners of the price and the bowl is given to the owners of the bowl. It should be understood that it is permissible to use it after having given an allowable item and received it. ‘Because the price was not surrendered’ means: because that price with which the bowl was bought was not surrendered in the midst of the Sangha. This shows that only the money must be surrendered, not the non-monetary item acquired with it. For if that accepted price had been surrendered in the midst of the Sangha, the bowl, having been acquired and given by monastery attendants and others through that allowable transaction, would be allowable for the others, excluding the one who accepted the money. စတုတ္ထပတ္တေ ဒုဗ္ဗိစာရိတတ္တာတိ ‘‘ဣမေ ကဟာပဏေ ဒတွာ ဣဒံ ဒေဟီ’’တိ ဂဟိတတ္တာ ဂိဟိသန္တကာနံ ကဟာပဏာနံ ဒုဋ္ဌုဝိစာရိတတ္တာ ဧတဿ ဝိစာရဏကဿ ဘိက္ခုနော ဧဝ န ဝဋ္ဋတီတိ အတ္ထော. မူလဿ အသမ္ပဋိစ္ဆိတတ္တာတိ ဧတေန မူလဿ ဂိဟိသန္တကတ္တံ ဒဿေတိ, တေနေဝ ပတ္တဿ ရူပိယသံဝေါဟာရေန အနုပ္ပန္နတဉ္စ ဒဿေတိ, တေန စ တဿ ပတ္တဿ နိဿဇ္ဇိယာဘာဝံ, ဘိက္ခုဿ စ ပါစိတ္တိယာဘာဝံ ဒီပေတိ, တေန စ ဒုဗ္ဗိစာရိတမတ္တေန ဒုက္ကဋမတ္တဘာဝံ ပကာသေတိ. နိဿဇ္ဇီတိ ဣဒဉ္စ ဒါနဝသေန ဝုတ္တံ, န ဝိနယကမ္မဝသေန. တေနေဝ စ ‘‘သပ္ပိဿ ပူရာပေတွာ’’တိ ဝုတ္တံ. Regarding the fourth bowl, ‘because of improper conduct’ means: because it was acquired by saying, ‘Having given these kahāpaṇas, give me this,’ the laypersons’ kahāpaṇas were badly handled; therefore, it is not allowable for this bhikkhu who handled them. ‘Because the price was not accepted’: this shows that the price belonged to the laypersons. Thereby it also shows that the bowl did not arise from a transaction involving money, and by that it clarifies that the bowl is not to be forfeited and that there is no pācittiya offense for the bhikkhu. And by that it reveals that there is only a dukkaṭa offense on account of the mere improper conduct. ‘He should give it up’: this is said in the sense of giving, not in the sense of a formal Vinaya act. For that same reason it is said, ‘having had it filled with ghee.’ ပဉ္စမပတ္တေ သဗ္ဗကပ္ပိယောတိ အတ္တနော စ ပဉ္စန္နံ သဟဓမ္မိကာနဉ္စ ဗုဒ္ဓပစ္စေကဗုဒ္ဓါနဉ္စ ကပ္ပိယော. တေနာဟ ‘‘ဗုဒ္ဓါနမ္ပိ ပရိဘောဂါရဟော’’တိ. Regarding the fifth bowl, ‘entirely allowable’ means it is allowable for oneself, for the five fellow practitioners, and for Buddhas and Paccekabuddhas. Therefore it is said: ‘It is fit for use even by Buddhas.’ ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus in the Vinayālaṅkāra, which is an exposition on the Vinayasaṅgaha, ကယဝိက္ကယသမာပတ္တိဝိနိစ္ဆယကထာလင်္ကာရော နာမ The Ornament Named the Exposition on the Determination of Cases of Purchase and Sale. ဧကာဒသမော ပရိစ္ဆေဒေါ. The Eleventh Chapter. ၁၂. ရူပိယာဒိပဋိဂ္ဂဟဏဝိနိစ္ဆယကထာ 12. Exposition on the Determination of Accepting Silver and the Like ၅၉. ဧဝံ ကယဝိက္ကယသမာပတ္တိဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ရူပိယာဒိပဋိဂ္ဂဟဏဝိနိစ္ဆယံ ကထေန္တော ‘‘ရူပိယာဒိပဋိဂ္ဂဟော’’တိအာဒိမာဟ. တတ္ထ သညာဏတ္ထာယ ကတံ ရူပံ ဧတ္ထ အတ္ထီတိ [Pg.121] ရူပိယံ, ယံ ကိဉ္စိ ဝေါဟာရူပဂံ ဓနံ. တေန ဝုတ္တံ သမန္တပါသာဒိကာယံ (ပါရာ. အဋ္ဌ. ၂.၅၈၃-၅၈၄) ‘‘ဣဓ ပန ယံ ကိဉ္စိ ဝေါဟာရဂမနီယံ ကဟာပဏာဒိ အဓိပ္ပေတ’’န္တိ. ပဌမံ အာဒီယတီတိအာဒိ, ကိံ တံ? ရူပိယံ, ရူပိယံ အာဒိ ယေသံ တေတိ ရူပိယာဒယော, ဒါသိဒါသခေတ္တဝတ္ထုအာဒယော, ပဋိဂ္ဂဟဏံ ပဋိဂ္ဂဟော, သမ္ပဋိစ္ဆနန္တိ အတ္ထော. ရူပိယာဒီနံ ပဋိဂ္ဂဟော ရူပိယာဒိပဋိဂ္ဂဟော. ဇာတသမယေ ဥပ္ပန္နံ ရူပမေဝ ရူပံ အဿ ဘဝတိ, န ဝိကာရမာပဇ္ဇတီတိ ဇာတရူပံ, သုဝဏ္ဏံ. ဓဝလသဘာဝတာယ သတ္တေဟိ ရဉ္ဇိယတေတိ ရဇတံ, သဇ္ဈု. ဇာတရူပေန ကတော မာသကော ဇာတရူပမာသကော. ရဇတေန ကတော မာသကော ရဇတမာသကောတိ ဣဒံ စတုဗ္ဗိဓမေဝ နိဿဂ္ဂိယဝတ္ထု ဟောတိ, န လောဟမာသကာဒယောတိ အာဟ ‘‘တမ္ဗလောဟာဒီဟိ…ပေ… သင်္ဂဟိတော’’တိ. တမ္ဗလောဟာဒီဟီတိ အာဒိ-သဒ္ဒေန ကံသလောဟဝဋ္ဋလောဟတိပုသီသာဒီဟိ ကတောပိ လောဟမာသကောယေဝါတိ ဒဿေတိ. ကိံ ဣဒမေဝ နိဿဂ္ဂိယဝတ္ထု ဟောတိ, ဥဒါဟု မုတ္တာဒယောပီတိ အာဟ ‘‘မုတ္တာ…ပေ… ဒုက္ကဋဝတ္ထူ’’တိ. ဣမေသံ ဒွိန္နံ ဝတ္ထူနံ ကော ဝိသေသောတိ အာဟ ‘‘တတ္ထ နိဿဂ္ဂိယဝတ္ထုံ…ပေ… ဒုက္ကဋမေဝါ’’တိ. တတ္ထ နိဿဂ္ဂိယဝတ္ထု အတ္တနော အတ္ထာယ နိဿဂ္ဂိယံ ပါစိတ္တိယံ, သေသာနံ အတ္ထာယ ဒုက္ကဋံ, ဒုက္ကဋဝတ္ထု သဗ္ဗေသံ အတ္ထာယ ဒုက္ကဋမေဝါတိ ယောဇနာ. 59. Having thus spoken on the determination of transactions of purchase and sale, now, speaking on the determination of accepting silver and the like, he begins with ‘the acceptance of silver and the like.’ Herein, rūpiya is so called because there is in it a form (rūpa) made for the purpose of recognition; it is any wealth that has come into conventional use. Hence it is said in the Samantapāsādikā: ‘Here, however, whatever is conventionally current, such as a kahāpaṇa, is intended.’ Ādi means that which is taken first. What is that? Silver. Those things of which silver is the first (ādi) are ‘silver and the like’ (rūpiyādayo), such as male and female slaves, fields, land, and so on. ‘Acceptance’ (paṭiggahaṇa or paṭiggaho) means receiving. The acceptance of silver and the like is rūpiyādipaṭiggaho. At the moment of its arising, its form is just as it has arisen; it does not undergo alteration, hence it is jātarūpa, that is, gold. Because it delights beings on account of its brilliant nature, it is rajata, that is, silver. A māsaka made of gold is a gold māsaka. A māsaka made of silver is a silver māsaka. Only these four kinds are items entailing forfeiture, not copper māsakas and the like. Thus he says: ‘Made of copper, base metal, etc. … is included.’ ‘Made of copper, base metal, etc.’: by the word ‘etc.’ he shows that a māsaka made of bronze, iron, tin, lead, etc., is also just a base-metal māsaka. Are these alone items entailing forfeiture, or are pearls and the like also included? He says: ‘Pearls … are items entailing an offense of wrong conduct.’ What is the difference between these two kinds of items? He says: ‘Therein, an item entailing forfeiture … is only an offense of wrong conduct.’ The explanation is: Therein, an item entailing forfeiture involves a pācittiya offense with forfeiture if for one’s own sake, and an offense of wrong conduct if for the sake of others. An item entailing an offense of wrong conduct involves only an offense of wrong conduct for anyone’s sake. ဣဒါနိ တေသု ဝတ္ထူသု ကပ္ပိယာကပ္ပိယဝိနိစ္ဆယံ ဝိတ္ထာရတော ဒဿေတုံ အာဟ ‘‘တတြာယံ ဝိနိစ္ဆယော’’တိ. တတ္ထ သမ္ပဋိစ္ဆိတုံ န ဝဋ္ဋတိ, ကသ္မာ? ‘‘ဣဒံ သံဃဿ ဒမ္မီ’’တိ အကပ္ပိယဝေါဟာရေန ဒိန္နတ္တာ. ဒတွာ ပက္ကမတိ, ဝဋ္ဋတိ, ကသ္မာ? သံဃဿ ဟတ္ထေ အဒတွာ ဝဍ္ဎကီအာဒီနံ ဟတ္ထေ ဒိန္နတ္တာ. ဧဝမ္ပိ ဝဋ္ဋတိ ဂိဟီနံ ဟတ္ထေ ဌပိတတ္တာ. ပဋိက္ခိပိတုံ န ဝဋ္ဋတိ သံဃဂဏပုဂ္ဂလာနံ အနာမသိတတ္တာ. ‘‘န ဝဋ္ဋတီ’’တိ ပဋိက္ခိပိတဗ္ဗံ ‘‘တုမှေ ဂဟေတွာ [Pg.122] ဌပေထာ’’တိ ဝုတ္တတ္တာ. ပဋိဂ္ဂဟဏေပိ ပရိဘောဂေပိ အာပတ္တီတိ ‘‘သံဃဿ ဒမ္မီ’’တိ ဝုတ္တတ္တာ ပဋိဂ္ဂဟဏေ ပါစိတ္တိယံ, ပရိဘောဂေ ဒုက္ကဋံ. သွေဝ သာပတ္တိကောတိ ဒုက္ကဋာပတ္တိံ သန္ဓာယ ဝဒတိ. ဝဒတိ, ဝဋ္ဋတိ ‘‘တုမှေ ပစ္စယေ ပရိဘုဉ္ဇထာ’’တိ ကပ္ပိယဝေါဟာရေန ဝုတ္တတ္တာ. စီဝရတ္ထာယ ဒိန္နံ စီဝရေယေဝ ဥပနေတဗ္ဗံ, ကသ္မာ? ယထာ ဒါယကာ ဝဒန္တိ, တထာ ပဋိပဇ္ဇိတဗ္ဗတ္တာ. သေနာသနပစ္စယဿ ဣတရပစ္စယတ္တယတော ဝိသေသံ ဒဿေန္တော ‘‘သေနာသနတ္ထာယာ’’တိအာဒိမာဟ. ဣမိနာ အဝိဿဇ္ဇိယအဝေဘင်္ဂိယဘာဝံ ဒဿေတိ. ဧဝံ သန္တေပိ အာပဒါသု ကတ္တဗ္ဗဝိဓိံ ဒဿေန္တော ‘‘သစေ ပနာ’’တိအာဒိမာဟ. Now, to show in detail the determination of what is allowable and unallowable regarding these items, he says: ‘Herein is the determination.’ In this case, it is not allowable to accept. Why? Because it was given with the unallowable expression, ‘I give this to the Sangha.’ He gives it and departs; this is allowable. Why? Because it was not given into the hands of the Sangha but into the hands of carpenters and others. It is also allowable in this way because it was placed in the hands of laypersons. It is not allowable to refuse it, since it has not been handled by the Sangha, a group, or an individual. It should be refused with the words, ‘This is not allowable,’ because of the instruction, ‘You all take it and keep it.’ There is an offense in both accepting and using it. Because it was said, ‘I give this to the Sangha,’ there is a pācittiya offense for accepting it and an offense of wrong conduct for using it. ‘He himself is with an offense’: this is said with reference to the offense of wrong conduct. He speaks, and it is allowable, because it was said with the allowable expression, ‘You may use the requisites.’ What is given for the purpose of robes should be applied only to robes. Why? Because one must act in accordance with what the donors say. To show the distinction between the requisite of lodgings and the other three requisites, he says, ‘For the purpose of lodgings,’ etc. By this, he indicates that it is not to be given away and is indivisible. Even so, to show the procedure to be followed in times of calamity, he says, ‘But if,’ etc. ၆၀. ဧဝံ နိဿဂ္ဂိယဝတ္ထူသု ကတ္တဗ္ဗဝိဓိံ ဒဿေတွာ ဣဒါနိ ဒုက္ကဋဝတ္ထူသု ကတ္တဗ္ဗဝိဓိံ ဒဿေန္တော ‘‘သစေ ကောစိ မယှ’’န္တျာဒိမာဟ. ဧတ္ထ ပန ပဋိဂ္ဂဟဏေပိ ပရိဘောဂေပိ အာပတ္တီတိ ဒုက္ကဋမေဝ သန္ဓာယ ဝုတ္တံ. တဠာကဿပိ ခေတ္တသင်္ဂဟိတတ္တာ တဿ ပဋိဂ္ဂဟဏေပိ အာပတ္တိ ဝုတ္တာ. ‘‘စတ္တာရော ပစ္စယေ ပရိဘုဉ္ဇထာတိ ဒေတီတိ ဧတ္ထ ‘ဘိက္ခုသံဃဿ စတ္တာရော ပစ္စယေ ပရိဘုဉ္ဇိတုံ တဠာကံ ဒမ္မီ’တိ ဝါ ‘စတုပစ္စယပရိဘောဂတ္ထံ တဠာကံ ဒမ္မီ’တိ ဝါ ဝဒတိ, ဝဋ္ဋတိယေဝ. ‘ဣတော တဠာကတော ဥပ္ပန္နေ ပစ္စယေ ဒမ္မီ’တိ ဝုတ္တေ ပန ဝတ္တဗ္ဗမေဝ နတ္ထီ’’တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၅၃၇-၅၃၉) ဝုတ္တံ. ဝိမတိဝိနောဒနိယမ္ပိ (ဝိ. ဝိ. ဋီ. ၁.၅၃၈-၅၃၉) တထေဝ ဝတွာ ‘‘ဣဒဉ္စ သံဃဿ ဒီယမာနညေဝ သန္ဓာယ ဝုတ္တံ, ပုဂ္ဂလဿ ပန ဧဝမ္ပိ ဒိန္နံ တဠာကခေတ္တာဒိ န ဝဋ္ဋတိ. သုဒ္ဓစိတ္တဿ ပန ဥဒကပရိဘောဂတ္ထံ ကူပပေါက္ခရဏိအာဒယော ဝဋ္ဋန္တိ. ‘သံဃဿ တဠာကံ အတ္ထိ, တံ ကထ’န္တိ ဟိ အာဒိနာ သဗ္ဗတ္ထ သံဃဝသေနေဝ ဝုတ္တ’’န္တိ ဝုတ္တံ. ဟတ္ထေ ဘဝိဿတီတိ ဝသေ ဘဝိဿတိ. 60. Having thus shown the procedure to be followed regarding items entailing forfeiture, now, showing the procedure to be followed regarding items entailing an offense of wrong conduct, he says, ‘If anyone for me,’ etc. Here, however, ‘an offense in both accepting and using’ is said with reference only to an offense of wrong conduct. Regarding a reservoir, since it is included under ‘field,’ an offense is stated even for accepting it. When one gives saying, ‘Enjoy the four requisites,’ if one says, ‘I give this reservoir to the Sangha of bhikkhus to enjoy the four requisites,’ or ‘I give this reservoir for the purpose of enjoying the four requisites,’ it is indeed allowable. But if it is said, ‘I give the requisites that arise from this reservoir,’ then there is nothing to be said. This is stated in the Sāratthadīpanī. The Vimativinodanī, too, states the same and says: ‘This is said with reference only to what is being given to the Sangha. For an individual, however, a reservoir, field, etc., given even in this way is not allowable. However, for one with a pure mind, wells, lotus ponds, etc., for the purpose of using the water are allowable. For it is said: “The statement beginning, ‘The Sangha has a reservoir, how is that?’ refers everywhere only to what is under the Sangha’s control.”’ ‘It will be in hand’ means it will be under one’s control. ကပ္ပိယကာရကံ ဌပေထာတိ ဝုတ္တေတိ သာမီစိဝသေန ဝုတ္တံ, အဝုတ္တေပိ ဌပေန္တဿ န ဒေါသော အတ္ထိ. တေနာဟ ‘‘ဥဒကံ ဝါရေတုံ [Pg.123] လဗ္ဘတီ’’တိ. ယသ္မာ ပရသန္တကံ ဘိက္ခူနံ နာသေတုံ န ဝဋ္ဋတိ, တသ္မာ ‘‘န သဿကာလေ’’တိ ဝုတ္တံ. သဿကာလေပိ တာသေတွာ မုဉ္စိတုံ ဝဋ္ဋတိ, အမုဉ္စတော ပန ဘဏ္ဍဒေယျံ. ဇနပဒဿ သာမိကောတိ ဣမိနာဝ ယော တံ ဇနပဒံ ဝိစာရေတိ, တေနပိ အစ္ဆိန္ဒိတွာ ဒိန္နံ ဝဋ္ဋတိယေဝါတိ ဝဒန္တိ. ပုန ဒေတီတိ အစ္ဆိန္ဒိတွာ ပုန ဒေတိ, ဧဝမ္ပိ ဝဋ္ဋတီတိ သမ္ဗန္ဓော. ဣမိနာ ယေန ကေနစိ ဣဿရေန ‘‘ပရိစ္စတ္တမိဒံ ဘိက္ခူဟိ အဿာမိက’’န္တိ သညာယ အတ္တနော ဂဟေတွာ ဒိန္နံ ဝဋ္ဋတီတိ ဒဿေတိ. ဥဒကဝါဟကန္တိ ဥဒကမာတိကံ. ကပ္ပိယဝေါဟာရေပိ ဝိနိစ္ဆယံ ဝက္ခာမီတိ ပါဌသေသော. ဥဒကဝသေနာတိ ဥဒကပရိဘောဂတ္ထံ. သုဒ္ဓစိတ္တာနန္တိ ဥဒကပရိဘောဂတ္ထမေဝ. ဣဒံ သဟတ္ထေန စ အကပ္ပိယဝေါဟာရေန စ ကရောန္တေ သန္ဓာယ ဝုတ္တံ. ‘‘သဿသမ္ပာဒနတ္ထ’’န္တိ ဧဝံ အသုဒ္ဓစိတ္တာနမ္ပိ ပန သယံ အကတွာ ကပ္ပိယဝေါဟာရေန အာဏာပေတုံ ဝဋ္ဋတိ ဧဝ. ကပ္ပိယကာရကံ ဌပေတုံ န ဝဋ္ဋတီတိ ဣဒံ သဟတ္ထာဒိနာ ကတတဠာကတ္တာ အဿာရုပ္ပန္တိ ဝုတ္တံ. ဌပေန္တဿ ပန တံ ပစ္စယံ ပရိဘုဉ္ဇန္တဿ ဝါ သံဃဿ အာပတ္တိ န ပညာယတိ, အဋ္ဌကထာပမာဏေန ဝါ ဧတ္ထ အာပတ္တိ ဂဟေတဗ္ဗာ. အလဇ္ဇိနာ ကာရာပိတေ ဝတ္တဗ္ဗမေဝ နတ္ထီတိ အာဟ ‘‘လဇ္ဇိဘိက္ခုနာ’’တိ, မတ္တိကုဒ္ဓရဏာဒီသု ကာရာပိတေသူတိ အဓိပ္ပာယော. The statement, 'One should appoint a steward,' is said by way of propriety. Even if it is not stated, there is no fault for one who appoints one. Hence it is said, 'It is allowable to dam up water.' Since it is not allowable for bhikkhus to destroy the property of others, it is therefore said, 'not during the harvest season.' Even during the harvest season, it is allowable to scare them away and release it; but for one who does not release it, it becomes an article for which compensation is to be given. 'The owner of the district'—by this it is said that it is indeed allowable for one who administers that district to give it without having confiscated it. 'He gives again' means he gives again without having confiscated it; thus it is allowable—this is the connection. By this it is shown that it is allowable for any ruler, perceiving 'This has been relinquished by the bhikkhus; it is ownerless,' to take it for himself and give it. 'A water channel' means a water course. 'In the matter of allowable transactions, I will explain the decision'—this is the rest of the text. 'For the sake of water' means for the purpose of using water. 'Of those with pure minds' means solely for the purpose of using water. This is said in reference to those who do it with their own hands and by means of an unallowable transaction. But even for those with impure minds, for the purpose of 'producing a crop,' it is indeed allowable to have it done by means of an allowable transaction without doing it oneself. 'It is not allowable to appoint a steward'—this is said because a reservoir made by one's own hand, etc., is unsuitable. However, for one who appoints, or for the Sangha that uses that requisite, no offense is apparent; or an offense should be understood here in accordance with the standard of the commentary. Regarding something had done by a shameless one, there is nothing to be said; therefore he said, 'by a scrupulous bhikkhu'—the intention is, when having things like the removal of soil done. ၆၁. နဝသဿေတိ အကတပုဗ္ဗေ ကေဒါရေ. ကဟာပဏေတိ ဣမိနာ ဓညုဋ္ဌာပနေ တဿေဝ အကပ္ပိယန္တိ ဒဿေတိ. အပရိစ္ဆိန္နဘာဂေတိ ‘‘ဧတ္တကေ ဘူမိဘာဂေ ဧတ္တကော ဘာဂေါ ဒါတဗ္ဗော’’တိ ဧဝံ အပရိစ္ဆိန္နဘာဂေ. ဓညုဋ္ဌာပနေ ကသတိ, ပယောဂေပိ ဒုက္ကဋမေဝ, န ကဟာပဏုဋ္ဌာပနေ ဝိယ. ‘‘ကသထ ဝပထာ’’တိ ဝစနေန သဗ္ဗေသမ္ပိ အကပ္ပိယံ သိယာတိ အာဟ ‘‘အဝတွာ’’တိ. ဧတ္တကော နာမ ဘာဂေါတိ ဧတ္ထ ဧတ္တကော ကဟာပဏောတိ ဣဒမ္ပိ သန္ဓာယ ဝဒတိ. တထာဝုတ္တေပိ ဟိ တဒါ ကဟာပဏာနံ အဝိဇ္ဇမာနတ္တာ အာယတိံ ဥပ္ပဇ္ဇမာနံ အညေသံ ဝဋ္ဋတိ [Pg.124] ဧဝ. တေနာဟ ‘‘တဿေဝ တံ အကပ္ပိယ’’န္တိ. တဿ ပန သဗ္ဗပယောဂေသု ပရိဘောဂေ စ ဒုက္ကဋံ. ကေစိ ပန ဓညပရိဘောဂေ ဧဝ အာပတ္တိ, န ပုဗ္ဗဘာဂေတိ ဝဒန္တိ, တံ န ယုတ္တံ, ယေန မိနနရက္ခဏာဒိနာ ပယောဂေန ပစ္ဆာ ဓညပရိဘောဂေ အာပတ္တိ ဟောတိ တဿ ပယောဂဿ ကရဏေ အနာပတ္တိယာ အယုတ္တတ္တာ. ပရိယာယကထာယ ပန သဗ္ဗတ္ထ အနာပတ္တိ. တေနေဝ ‘‘ဧတ္တကေဟိ ဝီဟီဟိ ဣဒဉ္စိဒဉ္စ အာဟရထာ’’တိ နိယမဝစနေ အကပ္ပိယံ ဝုတ္တံ. ကဟာပဏဝိစာရဏေပိ ဧသေဝ နယော. ‘‘ဝတ္ထု စ ဧဝရူပံ နာမ သံဝိဇ္ဇတိ, ကပ္ပိယကာရကော နတ္ထီတိ ဝတ္တဗ္ဗ’’န္တိအာဒိဝစနဉ္စေတ္ထ သာဓကံ. ရဇ္ဇုယာ ဝါ ဒဏ္ဍေန ဝါတိ ဧတ္ထ ‘‘ပါဒေဟိပိ မိနိတုံ န ဝဋ္ဋတီ’’တိ ဝဒန္တိ. ခလေ ဝါ ဌတွာ ရက္ခတီတိ ဧတ္ထ ပန ထေနေတွာ ဂဏှန္တေ ဒိသွာ ‘‘မာ ဂဏှထာ’’တိ နိဝါရေန္တော ရက္ခတိ နာမ, သစေ ပန အဝိစာရေတွာ ကေဝလံ တုဏှီဘူတောဝ ရက္ခဏတ္ထာယ ဩလောကေန္တော တိဋ္ဌတိ, ဝဋ္ဋတိ. ‘‘သစေပိ တသ္မိံ တုဏှီဘူတေ စောရိကာယ ဟရန္တိ, ‘မယံ ဘိက္ခုသံဃဿ အာရောစေဿာမာ’တိ ဧဝံ ဝတ္တုမ္ပိ ဝဋ္ဋတီ’’တိ ဝဒန္တိ. နီဟရာပေတိ ပဋိသာမေတီတိ ဧတ္ထာပိ ‘‘သစေ ပရိယာယေန ဝဒတိ, ဝဋ္ဋတီ’’တိ ဝဒန္တိ. အပုဗ္ဗဿ အနုပ္ပာဒိတတ္တာ အညေသံ ဝဋ္ဋတီတိ အာဟ ‘‘တဿေဝေတံ အကပ္ပိယ’’န္တိ. 61. 'With a new crop' means in a field not previously cultivated. 'With a kahāpaṇa': by this it is shown that in the production of grain, it is unallowable for him. 'In an unspecified share' means in a share that is not specified thus: 'From such a portion of land, such a share is to be given.' When one plows for the production of grain, even in the effort there is an offense of wrong-doing, unlike in the production of kahāpaṇas. Lest by the words 'Plow, sow!' it should be unallowable for everyone, he said 'without speaking.' Here, when he says 'such is the share,' he says this also in reference to 'so many kahāpaṇas.' For even when it is said thus, since kahāpaṇas are not available then, what arises in the future is indeed allowable for others. Hence he said, 'It is unallowable only for him.' But for him, there is an offense of wrong-doing in all efforts and in the use. Some, however, say that the offense is only in the use of the grain, not in the preliminary stage, but that is not correct; for since an offense occurs in the later use of the grain because of an effort such as measuring and guarding, it is illogical for there to be no offense in making that effort. But with indirect speech, there is no offense in any case. For that very reason, in the specific instruction, 'With so much paddy, bring such and such,' it is said to be unallowable. This same principle applies also to the management of kahāpaṇas. And the statement beginning, 'Such a material basis exists, but it should be said that there is no steward,' is evidence here. Here, regarding 'with a rope or a stick,' they say, 'It is not allowable to measure even with the feet.' Here, regarding 'or he stands on the threshing floor and guards': seeing those who are taking it by theft, he guards by preventing them, saying, 'Do not take.' But if, without managing it, he just stands silently looking on for the sake of guarding, it is allowable. They say: 'Even if, while he is silent, they carry it off by theft, it is allowable to say, "We will inform the Sangha of bhikkhus."' Here too, regarding 'he has it taken out, he has it stored,' they say: 'If he speaks indirectly, it is allowable.' Because what was not previously produced has not been produced by him, it is allowable for others; thus he said, 'This is unallowable only for him.' သဗ္ဗေသံ အကပ္ပိယံ, ကသ္မာ? ကဟာပဏာနံ ဝိစာရိတတ္တာတိ ဧတ္ထ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၅၃၇-၅၃၉) ဧဝံ ဝိစာရဏာ ကတာ – နနု စ ဒုဗ္ဗိစာရိတမတ္တေန တဿေဝေတံ အကပ္ပိယံ, န သဗ္ဗေသံ ရူပိယသံဝေါဟာရေ စတုတ္ထပတ္တော ဝိယ. ဝုတ္တဉှိ တတ္ထ (ပါရာ. အဋ္ဌ. ၂.၅၈၉) ‘‘ယော ပန ရူပိယံ အသမ္ပဋိစ္ဆိတွာ ‘ထေရဿ ပတ္တံ ကိဏိတွာ ဒေဟီ’တိ ပဟိတကပ္ပိယကာရကေန သဒ္ဓိံ ကမ္မာရကုလံ ဂန္တွာ ပတ္တံ ဒိသွာ ‘ဣမေ ကဟာပဏေ ဂဟေတွာ ဣမံ ဒေဟီ’တိ ကဟာပဏေ ဒါပေတွာ ဂဟိတော, အယံ ပတ္တော ဧတဿေဝ ဘိက္ခုနော န ဝဋ္ဋတိ [Pg.125] ဒုဗ္ဗိစာရိတတ္တာ, အညေသံ ပန ဝဋ္ဋတိ မူလဿ အသမ္ပဋိစ္ဆိတတ္တာ’’တိ, တသ္မာ ယံ တေ အာဟရန္တိ, သဗ္ဗေသံ အကပ္ပိယံ. ကသ္မာ? ကဟာပဏာနံ ဝိစာရိတတ္တာတိ ဣဒံ ကသ္မာ ဝုတ္တန္တိ? ဧတ္ထ ကေစိ ဝဒန္တိ ‘‘ကဟာပဏေ သာဒိယိတွာ ဝိစာရိတံ သန္ဓာယ ဧဝံ ဝုတ္တ’’န္တိ, သံဃိကတ္တာ စ နိဿဇ္ဇိတုံ န သက္ကာ, တသ္မာ သဗ္ဗေသံ န ကပ္ပတီတိ တေသံ အဓိပ္ပာယော. ကေစိ ပန ‘‘အသာဒိယိတွာပိ ကဟာပဏာနံ ဝိစာရိတတ္တာ ရူပိယသံဝေါဟာရော ကတော ဟောတိ, သံဃိကတ္တာ စ နိဿဇ္ဇိတုံ န သက္ကာ, တသ္မာ သဗ္ဗေသံ န ကပ္ပတီ’’တိ ဝဒန္တိ. ဂဏ္ဌိပဒေသု ပန တီသုပိ ဣဒံ ဝုတ္တံ ‘‘စတုတ္ထပတ္တော ဂိဟိသန္တကာနံယေဝ ကဟာပဏာနံ ဝိစာရိတတ္တာ အညေသံ ကပ္ပတိ, ဣဓ ပန သံဃိကာနံ ဝိစာရိတတ္တာ သဗ္ဗေသံ န ကပ္ပတီ’’တိ. သဗ္ဗေသမ္ပိ ဝါဒေါ တေန တေန ပရိယာယေန ယုတ္တောယေဝါတိ. It is unallowable for all. Why? Because the kahāpaṇas were managed. Here, in the Sāratthadīpanī, the following analysis is made: Is it not the case that it is unallowable only for him merely because of the improper management, not for all, like the fourth bowl in a transaction involving money? For it is stated there: 'But as for one who, without accepting money, goes with a steward who was sent with the instruction, "Buy a bowl for the elder and give it," to a smith's workshop, and having seen a bowl, has the kahāpaṇas given, saying, "Taking these kahāpaṇas, give this one," and it is acquired—this bowl is not allowable for this very bhikkhu because of the improper management, but it is allowable for others because the capital was not accepted.' Therefore, what they bring is unallowable for all. Why? Because the kahāpaṇas were managed. Why was this said? Here, some say, 'This was said in reference to their being managed after having consented to the kahāpaṇas,' and their intention is that because it is communal property, it cannot be forfeited; therefore it is not allowable for all. Others, however, say, 'Even without having consented, because the kahāpaṇas were managed, a transaction involving money has been made, and because it is communal property, it cannot be forfeited; therefore it is not allowable for all.' But in all three Gaṇṭhipadas this is said: 'The fourth bowl is allowable for others because the kahāpaṇas belonging to householders were managed, but here, since those belonging to the Sangha were managed, it is not allowable for all.' The arguments of all are indeed reasonable in their respective ways. ၆၂. စတုသာလဒွါရေတိ ဘောဇနသာလံ သန္ဓာယ ဝုတ္တံ. 62. 'At the gate of the four-gabled hall': this is said in reference to the dining hall. ၆၃. ‘‘ဝနံ ဒမ္မိ, အရညံ ဒမ္မီ’’တိ ဝုတ္တေ ပန ဝဋ္ဋတီတိ ဧတ္ထ နိဝါသဋ္ဌာနတ္တာ ပုဂ္ဂလဿပိ သုဒ္ဓစိတ္တေန ဂဟေတုံ ဝဋ္ဋတိ. သီမံ ဒေမာတိ ဝိဟာရသီမာဒိသာဓာရဏဝစနေန ဝုတ္တတ္တာ ‘‘ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ပရိယာယေန ကထိတတ္တာတိ ‘‘ဂဏှာဟီ’’တိ အဝတွာ ‘‘သီမာ ဂတာ’’တိ ပရိယာယေန ကထိတတ္တာ. ပကတိဘူမိကရဏတ္ထံ ‘‘ဟေဋ္ဌာ ဂဟိတံ ပံသု’’န္တိအာဒိ ဝုတ္တံ. ဒါသံ ဒမ္မီတိ ဧတ္ထ ‘‘မနုဿံ ဒမ္မီတိ ဝုတ္တေ ဝဋ္ဋတီ’’တိ ဝဒန္တိ. ဝေယျာဝစ္စကရန္တိအာဒိနာ ဝုတ္တေ ပုဂ္ဂလဿပိ ဒါသံ ဂဟေတုံ ဝဋ္ဋတိ ‘‘အနုဇာနာမိ ဘိက္ခဝေ အာရာမိက’’န္တိ ဝိသေသေတွာ အနုညာတတ္တာ. တဉ္စ ခေါ ပိလိန္ဒဝစ္ဆေန ဂဟိတပရိဘုတ္တက္ကမေန, န ဂဟဋ္ဌာနံ ဒါသပရိဘောဂက္ကမေန. ခေတ္တာဒယော ပန သဗ္ဗေ သံဃဿေဝ ဝဋ္ဋန္တိ ပါဠိယံ ပုဂ္ဂလိကဝသေန ဂဟေတုံ အနနုညာတတ္တာတိ ဒဋ္ဌဗ္ဗံ. ကုက္ကုဋသူကရေ…ပေ… ဝဋ္ဋတီတိ ဧတ္ထ ကုက္ကုဋသူကရေသု ဒီယမာနေသု ‘‘ဣမေဟိ အမှာကံ အတ္ထော နတ္ထိ, သုခံ ဇီဝန္တု, အရညေ ဝိဿဇ္ဇေထာ’’တိ ဝတ္တုံ ဝဋ္ဋတိ[Pg.126]. ဝိဟာရဿ ဒေမာတိ သံဃိကဝိဟာရံ သန္ဓာယ ဝုတ္တံ. ‘‘ခေတ္တဝတ္ထုပဋိဂ္ဂဟဏာ ပဋိဝိရတော ဟောတီ’’တိအာဒိနာ (ဒီ. နိ. ၁.၁၀, ၁၉၄) သုတ္တန္တေသု အာဂတပဋိက္ခေပေါ ဘဂဝတာ အာပတ္တိယာပိ ဟေတုဘာဝေန ကတောတိ ဘဂဝတော အဓိပ္ပာယံ ဇာနန္တေဟိ သင်္ဂီတိကာရကမဟာထေရေဟိ ခေတ္တပဋိဂ္ဂဟဏာဒိနိဿိတော အယံ သဗ္ဗောပိ ပါဠိမုတ္တဝိနိစ္ဆယော ဝုတ္တောတိ ဂဟေတဗ္ဗော. 63. But when it is said, 'I give a forest, I give a wilderness,' it is allowable. Here, because it is a dwelling place, it is allowable for an individual to accept it with a pure mind. 'We give a boundary': it is said to be 'allowable' because it is stated with a general term such as 'monastery boundary.' Because it was stated indirectly: because it was stated indirectly as 'the boundary is gone,' without saying 'accept it.' For the purpose of making it natural ground, the passage beginning 'the soil taken from below' was stated. Regarding 'I give a slave,' here they say, 'If it is said, "I give a person," it is allowable.' When it is said in terms such as 'an attendant,' it is allowable for an individual to accept a slave because it was specifically permitted thus: 'I allow, bhikkhus, a monastery attendant.' And that, indeed, is in the manner of acceptance and use by Pilindavaccha, not in the manner of a householder's use of a slave. But fields and so on are all allowable only for the Sangha; it should be seen that in the Pāli it is not permitted to accept them on an individual basis. Regarding 'chickens, pigs... it is allowable': here, when chickens and pigs are being given, it is allowable to say, 'We have no use for these. Let them live in comfort. Release them in the wilderness.' 'We give to the monastery': this is said in reference to a monastery belonging to the Sangha. The prohibition found in the suttas, such as 'he abstains from accepting fields and land,' was laid down by the Blessed One also as a cause for an offense. This should be understood: knowing the Blessed One's intention, the great elders who were the compilers of the canon have stated this entire decision, which is external to the Pāli and is based on the acceptance of fields and so on. ၆၄. စီဝရစေတာပန္နန္တိ စီဝရမူလံ. ပဟိဏေယျာတိ ပေသေယျ. စေတာပေတွာတိ ပရိဝတ္တေတွာ. အစ္ဆာဒေဟီတိ ဝေါဟာရဝစနမေတံ, ဣတ္ထန္နာမဿ ဘိက္ခုနော ဒေဟီတိ အယံ ပနေတ္ထ အတ္ထော. အာဘတန္တိ အာနီတံ. 64. 'What is to be obtained for a robe' means the price of a robe. 'One should send' means he would send. 'Having had it acquired' means having exchanged it. 'Clothe him': this is a term of common usage; the meaning here is 'give to the bhikkhu of such a name.' 'Brought' means brought. ဣမသ္မိံ ဌာနေ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၅၂၈-၅၃၁) ဧဝံ ဝိစာရဏာ ကတာ – ဧတ္ထ စ ယံ ဝုတ္တံ မာတိကာဋ္ဌကထာယံ (ကင်္ခါ. အဋ္ဌ. ရာဇသိက္ခာပဒဝဏ္ဏနာ) ‘‘ဣမိနာ စီဝရစေတာပန္နေန စီဝရံ စေတာပေတွာ ဣတ္ထန္နာမံ ဘိက္ခုံ စီဝရေန အစ္ဆာဒေဟီတိ ဣဒံ အာဂမနသုဒ္ဓိံ ဒဿေတုံ ဝုတ္တံ. သစေ ဟိ ‘ဣဒံ ဣတ္ထန္နာမဿ ဘိက္ခုနော ဒေဟီ’တိ ပေသေယျ, အာဂမနဿ အသုဒ္ဓတ္တာ အကပ္ပိယဝတ္ထုံ အာရဗ္ဘ ဘိက္ခုနာ ကပ္ပိယကာရကောပိ နိဒ္ဒိသိတဗ္ဗော န ဘဝေယျာ’’တိ, တတ္ထ အာဂမနဿ သုဒ္ဓိယာ ဝါ အသုဒ္ဓိယာ ဝါ ဝိသေသပ္ပယောဇနံ န ဒိဿတိ. သတိပိ ဟိ အာဂမနဿ အသုဒ္ဓဘာဝေ ဒူတော အတ္တနော ကုသလတာယ ကပ္ပိယဝေါဟာရေန ဝဒတိ, ကပ္ပိယကာရကော န နိဒ္ဒိသိတဗ္ဗောတိ ဣဒံ နတ္ထိ, န စ ဒူတေန ကပ္ပိယဝေါဟာရဝသေန ဝုတ္တေ ဒါယကေန ‘‘ဣဒံ ကထံ ပေသိတ’’န္တိ ဤဒိသီ ဝိစာရဏာ ဥပလဗ္ဘတိ, အဝိစာရေတွာ စ တံ န သက္ကာ ဇာနိတုံ. ယဒိ ပန အာဂမနဿ အသုဒ္ဓတ္တာ ကပ္ပိယကာရကော နိဒ္ဒိသိတဗ္ဗော န ဘဝေယျ, စီဝရာနံ အတ္ထာယ ဒူတဿ ဟတ္ထေ အကပ္ပိယဝတ္ထုမှိ ပေသိတေ သဗ္ဗတ္ထ ဒါယကေန ကထံ ပေသိတန္တိ ပုစ္ဆိတွာဝ ကပ္ပိယကာရကော နိဒ္ဒိသိတဗ္ဗော ဘဝေယျ, တသ္မာ အသတိပိ [Pg.127] အာဂမနသုဒ္ဓိယံ သစေ သော ဒူတော အတ္တနော ကုသလတာယ ကပ္ပိယဝေါဟာရဝသေန ဝဒတိ, ဒူတဿေဝ ဝစနံ ဂဟေတဗ္ဗံ. ယဒိ ဟိ အာဂမနသုဒ္ဓိယေဝေတ္ထ ပမာဏံ, မူလဿာမိကေန ကပ္ပိယဝေါဟာရဝသေန ပေသိတဿ ဒူတဿ အကပ္ပိယဝေါဟာရဝသေန ဝဒတောပိ ကပ္ပိယကာရကော နိဒ္ဒိသိတဗ္ဗော ဘဝေယျ, တသ္မာ သဗ္ဗတ္ထ ဒူတဝစနမေဝ ပမာဏန္တိ ဂဟေတဗ္ဗံ. ဣမိနာ စီဝရစေတာပန္နေနာတိအာဒိနာ ပန ဣမမတ္ထံ ဒဿေတိ ‘‘ကပ္ပိယဝသေန အာဘတမ္ပိ စီဝရမူလံ ဤဒိသေန ဒူတဝစနေန အကပ္ပိယံ ဟောတိ, တသ္မာ တံ ပဋိက္ခိပိတဗ္ဗ’’န္တိ. တေနေဝါဟ ‘‘တေန ဘိက္ခုနာ သော ဒူတော ဧဝမဿ ဝစနီယောတိအာဒီ’’တိ. In this context, the Sāratthadīpanī (Sārattha. Ṭī. 2.528-531) provides the following analysis: Here, what is stated in the Mātikāṭṭhakathā (Kaṅkhā. Aṭṭha. Rājasikkhāpadavaṇṇanā)—'By means of this robe-fund, having procured a robe, clothe such-and-such a monk with the robe'—this is said to indicate the purity of the origin. For if one were to send it saying, 'Give this to such-and-such a monk,' due to the impurity of the origin, a steward should not be designated by the monk for an unallowable item. Here, no specific purpose is seen regarding the purity or impurity of the origin. For even if the origin is impure, if the messenger speaks with allowable terms out of his own skill, it is not the case that a steward should not be designated. Nor is such an inquiry found where the donor, upon the messenger speaking with allowable terms, asks, 'How was this sent?' And without inquiring, it cannot be known. But if, due to the impurity of the origin, a steward should not be designated, then when an unallowable item is sent by the hand of a messenger for the sake of robes, a steward should be designated everywhere only after asking the donor, 'How was this sent?' Therefore, even if the origin is impure, if that messenger speaks with allowable terms out of his own skill, the messenger’s words alone should be accepted. For if the purity of the origin were the sole standard here, then even when the original owner sent it using allowable terms, if the messenger speaks using unallowable terms, a steward would still have to be designated. Hence, in all cases, the messenger’s words alone should be taken as the standard. The phrase 'by means of this robe-fund,' etc., however, conveys this meaning: 'Even if the robe-fund is brought in an allowable manner, it becomes unallowable due to such words from a messenger; therefore, it should be rejected.' For this reason, it is said, 'That monk should say to the messenger thus…' and so on. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၅၃၈-၅၃၉) ပန ဧဝံ ဝုတ္တံ – ယံ ဝုတ္တံ မာတိကာဋ္ဌကထာယံ (ကင်္ခါ. အဋ္ဌ. ရာဇသိက္ခာပဒဝဏ္ဏနာ) ‘‘ဣမိနာ စီဝရစေတာပန္နေန စီဝရံ စေတာပေတွာ ဣတ္ထန္နာမံ ဘိက္ခုံ စီဝရေန အစ္ဆာဒေဟီတိ ဣဒံ အာဂမနသုဒ္ဓိံ ဒဿေတုံ ဝုတ္တံ. သစေ ဟိ ‘ဣဒံ ဣတ္ထန္နာမဿ ဘိက္ခုနော ဒေဟီ’တိ ပေသေယျ, အာဂမနဿ အသုဒ္ဓတ္တာ အကပ္ပိယဝတ္ထုံ အာရဗ္ဘ ဘိက္ခုနာ ကပ္ပိယကာရကောပိ နိဒ္ဒိသိတဗ္ဗော န ဘဝေယျာ’’တိ, တံ နိဿဂ္ဂိယဝတ္ထုဒုက္ကဋဝတ္ထုဘူတံ အကပ္ပိယစီဝရစေတာပန္နံ ‘‘အသုကဿ ဘိက္ခုနော ဒေဟီ’’တိ ဧဝံ အာဂမနသုဒ္ဓိယာ အသတိ, သိက္ခာပဒေ အာဂတနယေန ဒူတဝစနေ စ အသုဒ္ဓေ သဗ္ဗထာ ပဋိက္ခေပေါယေဝ ကာတုံ ဝဋ္ဋတိ, န ပန ‘‘စီဝရဉ္စ ခေါ မယံ ပဋိဂ္ဂဏှာမာ’’တိ ဝတ္တုံ, တဒနုသာရေန ဝေယျာဝစ္စကရဉ္စ နိဒ္ဒိသိတုံ အာဂမနဒူတဝစနာနံ ဥဘိန္နံ အသုဒ္ဓတ္တာ, ပါဠိယံ အာဂတနယေန ပန အာဂမနသုဒ္ဓိယာ သတိ ဒူတဝစနေ အသုဒ္ဓေပိ သိက္ခာပဒေ အာဂတနယေန သဗ္ဗံ ကာတုံ ဝဋ္ဋတီတိ ဒဿနတ္ထံ ဝုတ္တံ. တေန စ ယထာ ဒူတဝစနာသုဒ္ဓိယမ္ပိ အာဂမနေ သုဒ္ဓေ ဝေယျာဝစ္စကရံ နိဒ္ဒိသိတုံ ဝဋ္ဋတိ, ဧဝံ အာဂမနာသုဒ္ဓိယမ္ပိ ဒူတဝစနေ သုဒ္ဓေ ဝဋ္ဋတိ ဧဝါတိ အယမတ္ထော အတ္ထတော [Pg.128] သိဒ္ဓေါဝ ဟောတိ. ဥဘယသုဒ္ဓိယံ ဝတ္တဗ္ဗမေဝ နတ္ထီတိ ဥဘယာသုဒ္ဓိပက္ခမေဝ သန္ဓာယ မာတိကာဋ္ဌကထာယံ (ကင်္ခါ. အဋ္ဌ. ရာဇသိက္ခာပဒဝဏ္ဏနာ) ‘‘ကပ္ပိယကာရကောပိ နိဒ္ဒိသိတဗ္ဗော န ဘဝေယျာ’’တိ ဝုတ္တန္တိ ဝေဒိတဗ္ဗံ. In the Vimativinodanī (Vi. Vi. Ṭī. 1.538-539), however, it is stated thus: What was said in the Mātikāṭṭhakathā (Kaṅkhā. Aṭṭha. Rājasikkhāpadavaṇṇanā)—'The phrase, “With this robe-fund, procure a robe and clothe such-and-such a monk,” is stated to show the purity of the origin. For if one were to send it saying, “Give this to such-and-such a monk,” due to the impurity of the origin, a steward should not be appointed by the monk for an unallowable item'—that refers to an unallowable robe-fund, which is an item for forfeiture and an item of wrong-doing. When the purity of the origin is absent, as in saying, 'Give this to such-and-such a monk,' and the messenger's words are also impure according to the method presented in the training rule, it is proper to reject it entirely. It is not proper to say, 'We accept the robe-cloth,' nor, accordingly, to designate a steward, because both the origin and the messenger's words are impure. But this is stated to show that when the origin is pure, even if the messenger's words are impure, it is proper to do everything according to the method presented in the Pāḷi text of the training rule. And by this, the meaning that just as it is proper to designate a steward when the messenger's words are impure but the origin is pure, so too it is proper when the origin is impure but the messenger's words are pure, is indeed established in substance. When both are pure, there is nothing to be said. The statement in the Mātikāṭṭhakathā (Kaṅkhā. Aṭṭha. Rājasikkhāpadavaṇṇanā)—'a steward should not be appointed'—should be understood as referring only to the case where both are impure. ယံ ပနေတ္ထ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၂၃၇-၅၃၉) ‘‘အာဂမနဿ သုဒ္ဓိယာ ဝါ အသုဒ္ဓိယာ ဝါ ဝိသေသပ္ပယောဇနံ န ဒိဿတီ’’တိအာဒိ ဝုတ္တံ, တံ မာတိကာဋ္ဌကထာဝစနဿ အဓိပ္ပာယံ အသလ္လက္ခေတွာ ဝုတ္တံ ယထာဝုတ္တနယေန အာဂမနသုဒ္ဓိအာဒိနာ သပ္ပယောဇနတ္တာ. ယော ပနေတ္ထ ‘‘မူလဿာမိကေန ကပ္ပိယဝေါဟာရဝသေန, ပေသိတဒူတဿ အကပ္ပိယဝေါဟာရေန ဝဒတောပိ ကပ္ပိယကာရကော နိဒ္ဒိသိတဗ္ဗော ဘဝေယျာ’’တိ အနိဋ္ဌပ္ပသင်္ဂေါ ဝုတ္တော, သော အနိဋ္ဌပ္ပသင်္ဂေါ ဧဝ န ဟောတိ အဘိမတတ္တာ. တထာ ဟိ သိက္ခာပဒေ ဧဝ ‘‘ပဋိဂ္ဂဏှတု အာယသ္မာ စီဝရစေတာပန္န’’န္တိ အကပ္ပိယဝေါဟာရေန ဝဒတော ဒူတဿ ကပ္ပိယေန ကမ္မေန ဝေယျာဝစ္စကရော နိဒ္ဒိသိတဗ္ဗော ဝုတ္တော အာဂမနဿ သုဒ္ဓတ္တာ, အာဂမနဿပိ အသုဒ္ဓိယံ ပန ကပ္ပိယေနပိ ကမ္မေန ဝေယျာဝစ္စကရော န နိဒ္ဒိသိတဗ္ဗောဝါတိ အတ္ထေဝ အာဂမနဿ သုဒ္ဓိအသုဒ္ဓိယာ ပယောဇနံ. ကထံ ပန ဒူတဝစနေန အာဂမနသုဒ္ဓိ ဝိညာယတီတိ? နာယံ ဘာရော. ဒူတေန ဟိ အကပ္ပိယဝေါဟာရေန ဝုတ္တေ ဧဝ အာဂမနသုဒ္ဓိ ဂဝေသိတဗ္ဗာ, န ဣတရတ္ထ. တတ္ထ စ တဿ ဝစနက္ကမေန ပုစ္ဆိတွာ စ ယုတ္တိအာဒီဟိ စ သက္ကာ ဝိညာတုံ. ဣဓာပိ ဟိ သိက္ခာပဒေ ‘‘စီဝရစေတာပန္နံ အာဘတ’’န္တိ ဒူတဝစနေနေဝ စီဝရံ ကိဏိတွာ ဒါတုံ ပေသိတဘာဝေါ ဝိညာယတိ. ယဒိ ဟိ သဗ္ဗထာ အာဂမနသုဒ္ဓိ န ဝိညာယတိ, ပဋိက္ခေပေါ ဧဝ ကတ္တဗ္ဗောတိ. As for what is stated here in the Sāratthadīpanī (Sārattha. Ṭī. 2.237-539)—'No specific purpose is seen for the purity or impurity of the origin,' etc.—that was said without grasping the intention of the Mātikāṭṭhakathā's statement, because, according to the method already stated, there is a purpose in the purity of the origin and so on. As for the undesirable consequence stated therein—'Even when a messenger is sent by the original owner with allowable terms, if that messenger speaks with unallowable terms, a steward would still have to be designated'—that is not an undesirable consequence at all, because it is the intended position. For in the training rule itself, it is stated that when a messenger speaks with unallowable terms, saying, 'Venerable, please accept this robe-fund,' a steward should be designated by means of an allowable action, due to the purity of the origin. But if the origin is also impure, then a steward should not be designated even by means of an allowable action. Thus, there is indeed a purpose in the purity or impurity of the origin. But how is the purity of the origin to be known through the messenger's words? This is no great burden. For it is only when the messenger speaks with unallowable terms that the purity of the origin must be investigated, not otherwise. And in that case, it can be understood by questioning him about the sequence of his words, and by reasoning, and so on. Here too, in the training rule, from the messenger's words alone, 'The robe-fund has been brought,' the fact that it was sent for a robe to be bought and given is understood. If, however, the purity of the origin cannot be understood at all, then it should simply be rejected. သုဝဏ္ဏံ ရဇတံ ကဟာပဏော မာသကောတိ ဣမာနိ ဟိ စတ္တာရိ နိဿဂ္ဂိယဝတ္ထူနိ, မုတ္တာ မဏိ ဝေဠုရိယော သင်္ခေါ [Pg.129] သိလာ ပဝါဠံ လောဟိတင်္ကော မသာရဂလ္လံ သတ္တ ဓညာနိ ဒါသိဒါသံ ခေတ္တံ ဝတ္ထု ပုပ္ဖာရာမဖလာရာမာဒယောတိ ဣမာနိ ဒုက္ကဋဝတ္ထူနိ စ အတ္တနော ဝါ စေတိယသံဃဂဏပုဂ္ဂလာနံ ဝါ အတ္ထာယ သမ္ပဋိစ္ဆိတုံ န ဝဋ္ဋန္တိ, တသ္မာ တံ သာဒိတုံ န ဝဋ္ဋတီတိ ဒဿနတ္ထံ ‘‘န ခေါ မယံ အာဝုသော စီဝရစေတာပန္နံ ပဋိဂ္ဂဏှာမာ’’တိ ဝုတ္တံ. စီဝရဉ္စ ခေါ မယံ ပဋိဂ္ဂဏှာမာ’’တိအာဒိ ဒူတဝစနဿ အကပ္ပိယတ္တေပိ အာဂမနသုဒ္ဓိယာ ပဋိပဇ္ဇနဝိဓိဒဿနတ္ထံ ဝုတ္တံ. ကာလေန ကပ္ပိယန္တိ ယုတ္တပတ္တကာလေန ယဒါ နော အတ္ထော ဟောတိ, တဒါ ကပ္ပိယံ စီဝရံ ပဋိဂ္ဂဏှာမာတိ အတ္ထော. ဝေယျာဝစ္စကရောတိ ကိစ္စကရော, ကပ္ပိယကာရကောတိ အတ္ထော. ‘‘ဝေယျာဝစ္စကရော နိဒ္ဒိသိတဗ္ဗော’’တိ ဣဒံ ‘‘အတ္ထိ ပနာယသ္မတော ကောစိ ဝေယျာဝစ္စကရော’’တိ ကပ္ပိယဝစနေန ဝုတ္တတ္တာ အနုညာတံ. သစေ ပန ဒူတော ‘‘ကော ဣမံ ဂဏှာတိ, ကဿ ဝါ ဒေမီ’’တိ ဝဒတိ, န နိဒ္ဒိသိတဗ္ဗော. အာရာမိကော ဝါ ဥပါသကော ဝါတိ ဣဒံ သာရုပ္ပတာယ ဝုတ္တံ, ဌပေတွာ ပန ပဉ္စ သဟဓမ္မိကေ ယော ကောစိ ကပ္ပိယကာရကော ဝဋ္ဋတိ. ဧသော ခေါ အာဝုသော ဘိက္ခူနံ ဝေယျာဝစ္စကရောတိ ဣဒံ ဒူတေန ‘‘အတ္ထိ ပနာယသ္မတော ကောစိ ဝေယျာဝစ္စကရော’’တိ ပုစ္ဆိတတ္တာ ပုစ္ဆာသဘာဂေန ဘိက္ခုဿ ကပ္ပိယဝစနဒဿနတ္ထံ ဝုတ္တံ. ဧဝမေဝ ဟိ ဘိက္ခုနာ ဝတ္တဗ္ဗံ, န ဝတ္တဗ္ဗံ ‘‘တဿ ဒေဟီ’’တိအာဒိ. တေနေဝ ပါဠိယံ ‘‘န ဝတ္တဗ္ဗော တဿ ဒေဟီ’’တိအာဒိမာဟ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၅၃၈-၅၃၉) ပန ‘‘ဧသော ခေါ…ပေ… န ဝတ္တဗ္ဗော တဿ ဒေဟီတိအာဒိ အကပ္ပိယဝတ္ထုသာဒိယနပရိမောစနတ္ထံ ဝုတ္တ’’န္တိ ဝုတ္တံ. Gold, silver, kahāpaṇa coins, māsaka coins—these are the four grounds for offenses entailing forfeiture. Pearls, gems, lapis lazuli, conch shells, crystal, coral, rubies, cat’s-eye gems, the seven grains, male and female slaves, fields, land, flower gardens, fruit orchards, and so on—these are grounds for offenses of wrong-doing. They are not to be accepted for one’s own sake or for the sake of a shrine, the Saṅgha, a group, or an individual. Therefore, they should not be enjoyed. To illustrate this, it was said, “Friend, we do not accept money for robes, but we do accept robes,” and so on. This was stated to show the purity of the origin and to show the procedure for acting, even when the messenger’s words are unallowable. “At the proper time, what is allowable”—this means that when there is a need at the suitable and appropriate time, we accept an allowable robe. “A steward”—one who performs duties, that is, one who makes things allowable. “A steward should be appointed”—this is permitted because it was said with the allowable phrase, “Does the venerable have any steward?” But if the messenger asks, “Who will take this? To whom should I give it?” then no one should be appointed. “A monastery worker or a lay follower”—this is said for suitability. However, apart from the five who share the Dhamma, anyone who can act as a steward is suitable. “This, friend, is the steward for the monks”—this was said to show the monk’s allowable words in response to the messenger’s question, “Does the venerable have any steward?” In the same way, the monk should speak, but he should not say, “Give it to him,” and so on. For this reason, the Pāli text states, “He should not say, ‘Give it to him,’” and so on. In the Vimativinodanī (Vi. Vi. Ṭī. 1.538–539), it is said, “‘This is the…’ and so on, up to ‘He should not say, “Give it to him,”’ was stated to prevent the enjoyment of unallowable items. အာဏတ္တော သော မယာတိ ယထာ တုမှာကံ စီဝရေန အတ္ထေ သတိ စီဝရံ ဒဿတိ, ဧဝံ ဝုတ္တောတိ အတ္ထော. ဝိမတိဝိနောဒနိယံ ပန ‘‘သညတ္တောတိအာဒိ ဧဝံ ဒူတေန ပုန ဝုတ္တေ [Pg.130] ဧဝ စောဒေတုံ ဝဋ္ဋတိ, န ဣတရထာတိ ဒဿနတ္ထံ ဝုတ္တ’’န္တိ ဝုတ္တံ. ဧတ္ထ ပန ပါဠိယံ ‘‘သညတ္တော သော မယာ’’တိ အာဂတတ္တာ ဧဝံ ဝုတ္တော, ပုရိမဝါကျေ ပန ဝိနယသင်္ဂဟပ္ပကရဏေ (ဝိ. သင်္ဂ. အဋ္ဌ. ၆၄) ‘‘အာဏတ္တော သော မယာ’’တိ ပရိယာယဝစနေန ပရိဝတ္တိတွာ ဌပိတတ္တာ တထာ ဝုတ္တော, တေန စ ကပ္ပိယကာရကဿ သညာပိတဘာဝေ ဒူတေန ဘိက္ခုဿ ပုန အာရောစိတေ ဧဝ ဘိက္ခုနာ ကပ္ပိယကာရကော စောဒေတဗ္ဗော ဟောတိ, န အနာရောစိတေတိ ဒဿေတိ. “He was instructed by me” means he was told, “When you have need of a robe, he will give a robe.” In the Vimativinodanī, however, it is stated: “The phrase ‘he was persuaded,’ and so on, is said to show that it is proper to remind him only when the messenger has spoken thus again, and not otherwise.” Here, however, in the Pāli text, because the phrase “he was persuaded by me” occurs, it is stated thus. But in the earlier passage in the Vinayasaṅgahappakaraṇa (Vi. Saṅga. Aṭṭha. 64), it is stated thus because the phrase “he was instructed by me” was established there, having been substituted as a synonymous expression. And thereby it is shown that the monk should remind the steward only when the messenger has informed the monk again that the steward has been persuaded, but not if he has not been informed. အတ္ထော မေ အာဝုသော စီဝရေနာတိ စောဒနာလက္ခဏနိဒဿနမေတံ. ဣဒံ ဝါ ဟိ ဝစနံ ဝတ္တဗ္ဗံ, တဿ ဝါ အတ္ထော ယာယ ကာယစိ ဘာသာယ ဝတ္တဗ္ဗော. ဒေဟိ မေ စီဝရန္တိအာဒီနိ ပန န ဝတ္တဗ္ဗာကာရဒဿနတ္ထံ ဝုတ္တာနိ. ဧတာနိ ဟိ ဝစနာနိ, ဧတေသံ ဝါ အတ္ထော ယာယ ကာယစိ ဘာသာယ န ဝတ္တဗ္ဗော. ‘‘ဧဝံ ဝဒန္တော စ ပဋိက္ခိတ္တတ္တာ ဝတ္တဘေဒေ ဒုက္ကဋံ အာပဇ္ဇတိ, စောဒနာ ပန ဟောတိယေဝါ’’တိ မဟာဂဏ္ဌိပဒေ မဇ္ဈိမဂဏ္ဌိပဒေ စ ဝုတ္တံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၅၃၈-၅၃၉) ပန ‘‘န ဝတ္တဗ္ဗော ‘ဒေဟိ မေ စီဝရံ…ပေ… စေတာပေဟိ မေ စီဝရ’န္တိ ဣဒံ ဒူတေနာဘတရူပိယံ ပဋိဂ္ဂဟေတုံ အတ္တနာ နိဒ္ဒိဋ္ဌကပ္ပိယကာရကတ္တာဝ ‘ဒေဟိ မေ စီဝရံ…ပေ… စေတာပေဟိ မေ စီဝရ’န္တိ ဝဒန္တော ရူပိယဿ ပကတတ္တာ တေန ရူပိယေန ပရိဝတ္တေတွာ ‘ဒေဟိ စေတာပေဟီ’တိ ရူပိယသံဝေါဟာရံ သမာပဇ္ဇန္တော နာမ ဟောတီတိ တံ ဒေါသံ ဒူရတော ပရိဝဇ္ဇေတုံ ဝုတ္တံ ရူပိယပဋိဂ္ဂါဟကေန သံဃမဇ္ဈေ နိဿဋ္ဌရူပိယေ ဝိယ. ဝုတ္တဉှိ တတ္ထ ‘န ဝတ္တဗ္ဗော ဣမံ ဝါ ဣမံ ဝါ အာဟရာ’တိ (ပါရာ. အဋ္ဌ. ၂.၅၈၃-၅၈၄), တသ္မာ န ဣဒံ ဝိညတ္တိဒေါသေ ပရိဝဇ္ဇေတုံ ဝုတ္တန္တိ ဝေဒိတဗ္ဗံ ‘အတ္ထော မေ အာဝုသော စီဝရေနာ’တိပိ အဝတ္တဗ္ဗတာပ္ပသင်္ဂတော. တေနေဝ ဒူတနိဒ္ဒိဋ္ဌေသု ရူပိယသံဝေါဟာရသင်္ကာဘာဝတော အညံ ကပ္ပိယကာရကံ [Pg.131] ဌပေတွာပိ အာဟရာပေတဗ္ဗ’’န္တိ ဝုတ္တံ. တတ္ထာပိ ‘‘ဒူတေန ဌပိတရူပိယေန စေတာပေတွာ စီဝရံ အာဟရာပေဟီ’’တိ အဝတွာ ကေဝလံ ‘‘စီဝရံ အာဟရာပေဟီ’’တိ ဧဝံ အာဟရာပေတဗ္ဗန္တိ အဓိပ္ပာယော ဂဟေတဗ္ဗောတိ ဝုတ္တံ. 'Friend, I have need of a robe' is an example illustrating the characteristic of a reminder. This statement should be made, or its meaning conveyed, in any language. However, phrases like 'Give me a robe,' and so on, are mentioned to illustrate the kind of speech that should not be used. These statements, or their meaning, should not be conveyed in any language. It is said in the Mahāgaṇṭhipada and the Majjhimagaṇṭhipada: 'One who speaks thus, having been rebuked for the improper expression, incurs an offense of wrong-doing, but the reminder itself is still valid.' But in the Vimativinodanī it is said: ‘One should not say, “Give me a robe… have a robe procured for me.” This is because one who says, “Give me a robe… have a robe procured for me,” precisely because he is the suitable attendant designated by oneself to receive the money brought by the messenger, is said to be engaging in a monetary transaction by saying “give, have it procured,” since it concerns money and he is exchanging with that money. This was said to avoid that fault from afar, just as with money relinquished in the midst of the Saṅgha by one who accepts money. For it is stated there: “One should not say, ‘Bring this or that.’” Therefore, it should be understood that this is not said to avoid the fault of an improper request, since that would lead to the problem of even “Friend, I have need of a robe” being something that should not be said. For that very reason, in the case of stewards designated by the messenger, since there is no suspicion of a monetary transaction, it is said that one may have it brought even after appointing another suitable attendant.’ Even there, it is said that the intention to be understood is that one should have it brought by simply saying, “Have the robe brought,” without saying, “Having had a robe procured with the money left by the messenger, have it brought.” ဣစ္စေတံ ကုသလန္တိ ဧဝံ ယာဝတတိယံ စောဒေန္တော တံ စီဝရံ အဘိနိပ္ဖာဒေတုံ သက္ကောတိ အတ္တနော ပဋိလာဘဝသေန, ဣစ္စေတံ ကုသလံ သာဓု သုဋ္ဌု သုန္ဒရံ. စတုက္ခတ္တုံ ပဉ္စက္ခတ္တုံ ဆက္ခတ္တုပရမံ တုဏှီဘူတေန ဥဒ္ဒိဿ ဌာတဗ္ဗန္တိ ဌာနလက္ခဏနိဒဿနမေတံ. ဆက္ခတ္တုပရမန္တိ စ ဘာဝနပုံသကဝစနမေတံ. ဆက္ခတ္တုပရမန္တိ ဧတေန စီဝရံ ဥဒ္ဒိဿ တုဏှီဘူတေနေဝ ဌာတဗ္ဗံ, န အညံ ကိဉ္စိ ကာတဗ္ဗန္တိ ဣဒံ ဌာနလက္ခဏံ. တေနေဝ ‘‘န အာသနေတိအာဒီ’’တိ အဋ္ဌကထာယံ ဝုတ္တံ. သဒ္ဒသတ္ထေ ပန – 'This is skillful.' Thus, by reminding up to the third time, he is able to obtain that robe by means of his own acquisition. 'This is skillful, good, excellent, beautiful.' 'One should stand in silence, with it as one's object, four times, five times, up to a maximum of six times'—this is an example illustrating the characteristic of standing. The phrase 'up to a maximum of six times' is a neuter verbal noun. By this 'up to a maximum of six times,' this is the characteristic of standing: one should just stand in silence with the robe as one's object, and nothing else should be done. For that reason, it is said in the commentary: 'Not by a seat, etc.' But in grammar— ‘‘ကိရိယာဝိသေသနံ သတ္ထေ, ဝုတ္တံ ဓာတုဝိသေသနံ; ဘာဝနပုံသကန္တျေဝ, သာသနေ သမုဒီရိတ’’န္တိ. – 'What in the grammatical treatises is called a modifier of action, a modifier of a verbal root, is proclaimed in the Dispensation as a neuter verbal noun.' ဝစနတော ကိရိယာဝိသေသနမေဝ သာသနဝေါဟာရေန ဘာဝနပုံသကံ နာမ ဇာတံ; ‘‘မုဒုံ ပစတိဣစ္စတြ, ပစနံ ဘဝတီတိ စ; သုခံ သယတိဣစ္စတြ, ကရောတိ သယနန္တိ စာ’’တိ. – By this statement, the modifier of action itself has come to be called a 'neuter verbal noun' in the parlance of the Dispensation. 'He cooks softly'—here it means 'the cooking is soft.' 'He sleeps comfortably'—here it means 'he performs the sleeping comfortably.' ဝစနတော ကိရိယာဝိသေသနပဒေန တုလျာဓိကရဏဘူတံ ကိရိယာဝိသေသျပဒံ အကမ္မကမ္ပိ သကမ္မကမ္ပိ ဘူဓာတုကရဓာတူဟိ သမ္ဗန္ဓိတဗ္ဗံ ဟောတီတိ ဣမိနာ ဉာယေန ဆက္ခတ္တုပရမံ ဌာနံ ဘဝိတဗ္ဗံ, ဆက္ခတ္တုပရမံ ဌာနံ ကာတဗ္ဗန္တိ အတ္ထော. ဧတေန ဆက္ခတ္တုပရမံ ဧဝံ ဌာနံ ဘဝိတဗ္ဗံ, န တတော အဓိကံ, ဆက္ခတ္တုပရမံ ဧဝ ဌာနံ ကာတဗ္ဗံ, န တတော ဥဒ္ဓန္တိ ဣမမတ္ထံ ဒဿေတိ. န အာသနေ နိသီဒိတဗ္ဗန္တိ ‘‘ဣဓ ဘန္တေ နိသီဒထာ’’တိ ဝုတ္တေပိ န နိသီဒိတဗ္ဗံ. န အာမိသံ ပဋိဂ္ဂဟေတဗ္ဗန္တိ ‘‘ယာဂုခဇ္ဇကာဒိဘေဒံ ကိဉ္စိ အာမိသံ ဂဏှထ ဘန္တေ’’တိ ယာစိယမာနေနပိ န ဂဏှိတဗ္ဗံ. န ဓမ္မော ဘာသိတဗ္ဗောတိ ‘‘မင်္ဂလံ ဝါ အနုမောဒနံ [Pg.132] ဝါ ဘာသထာ’’တိ ယာစိယမာနေနပိ ကိဉ္စိ န ဘာသိတဗ္ဗံ, ကေဝလံ ‘‘ကိံကာရဏာ အာဂတောသီ’’တိ ပုစ္ဆိယမာနေန ‘‘ဇာနာဟိ အာဝုသော’’တိ ဝတ္တဗ္ဗော. According to the statement, by this principle, the word for the action being modified, being in the same case as the word that modifies the action—whether intransitive or transitive—must be connected with the verbal roots bhū (to be) and kara (to do). Thus the meaning is: 'the standing should be for a maximum of six times,' or 'the standing should be done for a maximum of six times.' By this, it shows this meaning: the standing should be for a maximum of six times, not more than that; the standing should be done for a maximum of six times, not beyond that. 'One should not sit on a seat': even if told, 'Venerable sir, sit here,' one should not sit. 'One should not accept a material offering': even if requested, 'Venerable sir, take some material offering of the kind such as rice gruel or solid food,' one should not take it. 'The Dhamma should not be spoken': even if requested, 'Speak a blessing or words of appreciation,' one should not say anything. Only when asked, 'For what reason have you come?' one should say, 'You should know, friend.' ဌာနံ ဘဉ္ဇတီတိ အာဂတကာရဏံ ဘဉ္ဇတိ ကောပေတိ. ဌာနန္တိ ဌိတိယာ စ ကာရဏဿ စ နာမံ, တသ္မာ အာသနေ နိသီဒနေန ဌာနံ ကုပ္ပတိ, အာဂတကာရဏမ္ပိ, အာမိသပဋိဂ္ဂဟဏာဒီသု ပန အာဂတကာရဏမေဝ ဘဉ္ဇတိ, န ဌာနံ. တေနာဟ ‘‘အာဂတကာရဏံ ဘဉ္ဇတီ’’တိ. ကေစိ ပန ‘‘အာမိသပဋိဂ္ဂဟဏာဒိနာ ဌာနမ္ပိ ဘဉ္ဇတီ’’တိ ဝဒန္တိ, တံ အဋ္ဌကထာယ န သမေတိ, ဋီကာယမ္ပိ နာနာဝါဒေ ဒဿေတွာ ဌာနဘဉ္ဇနံ ဝုတ္တံ, တံ အဋ္ဌကထာဝစနေန အသံသန္ဒနတော ဂန္ထဂရုဘယေန န ဝဒိမှ. ဣဒါနိ ယာ တိဿော စောဒနာ, ဆ စ ဌာနာနိ ဝုတ္တာနိ, တတ္ထ ဝုဒ္ဓိဟာနိံ ဒဿေန္တော ‘‘သစေ စတုက္ခတ္တုံ စောဒေတီ’’တိအာဒိမာဟ. ယသ္မာ စ ဧကစောဒနာဝုဒ္ဓိယာ ဒွိန္နံ ဌာနာနံ ဟာနိ ဝုတ္တာ, တသ္မာ စောဒနာ ဒွိဂုဏံ ဌာနန္တိ လက္ခဏံ ဒဿိတံ ဟောတိ. ဣတိ ဣမိနာ လက္ခဏေန တိက္ခတ္တုံ စောဒေတွာ ဆက္ခတ္တုံ ဌာတဗ္ဗံ, ဒွိက္ခတ္တုံ စောဒေတွာ အဋ္ဌက္ခတ္တုံ ဌာတဗ္ဗံ, သကိံ စောဒေတွာ ဒသက္ခတ္တုံ ဌာတဗ္ဗံ. 'He breaks the standing' means he breaks, he spoils, the reason for coming. 'Standing' (ṭhāna) is a name for both the act of standing (ṭhiti) and the reason (kāraṇa). Therefore, by sitting on a seat, the standing is spoiled, and also the reason for coming. But in the case of accepting a material offering and so on, only the reason for coming is broken, not the standing. Therefore he said, 'he breaks the reason for coming.' Some, however, say that 'by accepting a material offering and so on, the standing is also broken,' but this does not agree with the commentary. In the sub-commentary, too, after showing various views, the breaking of the standing is mentioned, but we have not stated it due to its inconsistency with the words of the commentary and out of fear of making the text cumbersome. Now, concerning the three reminders and six standings that were mentioned, showing the increase and decrease, he said, 'If he reminds four times…,' and so on. And since a decrease of two standings is stated for an increase of one reminder, the principle is thereby shown that a reminder is worth two standings. Thus, by this principle, having reminded three times, one should stand for six times; having reminded twice, one should stand for eight times; having reminded once, one should stand for ten times. တတြ တတြ ဌာနေ တိဋ္ဌတီတိ ဣဒံ စောဒကဿ ဌိတဋ္ဌာနတော အပက္ကမ္မ တတြ တတြ ဥဒ္ဒိဿ ဌာနံယေဝ သန္ဓာယ ဝုတ္တံ. ကော ပန ဝါဒေါ နာနာဒိဝသေသူတိ နာနာဒိဝသေသု ဧဝံ ကရောန္တဿ ကော ပန ဝါဒေါ, ဝတ္တဗ္ဗမေဝ နတ္ထီတိ အဓိပ္ပာယော. ‘‘သာမံ ဝါ ဂန္တဗ္ဗံ, ဒူတော ဝါ ပါဟေတဗ္ဗောတိ ဣဒံ သဘာဝတော စောဒေတုံ အနိစ္ဆန္တေနပိ ကာတဗ္ဗမေဝါ’’တိ ဝဒန္တိ. န တံ တဿ ဘိက္ခုနော ကိဉ္စိ အတ္ထံ အနုဘောတီတိ တံ စီဝရစေတာပန္နံ အဿ ဘိက္ခုနော ကိဉ္စိ အပ္ပမတ္တကမ္ပိ ကမ္မံ န နိပ္ဖာဒေတိ. ယုဉ္ဇန္တာယသ္မန္တော သကန္တိ အာယသ္မန္တော အတ္တနော သန္တကံ ဓနံ ပါပုဏန္တု. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၅၃၈-၅၃၉) ပန ‘‘ယတဿ [Pg.133] စီဝရစေတာပန္နန္တိအာဒိ ယေန အတ္တနာ ဝေယျာဝစ္စကရော နိဒ္ဒိဋ္ဌော, စီဝရဉ္စ အနိပ္ဖာဒိတံ, တဿ ကတ္တဗ္ဗဒဿနံ. ဧဝံ ဘိက္ခုနာ ဝတ္ထုသာမိကာနံ ဝုတ္တေ စောဒေတွာ ဒေန္တိ, ဝဋ္ဋတိ ‘သာမိကာ စောဒေတွာ ဒေန္တီ’တိ (ပါရာ. ၅၄၁) အနာပတ္တိယံ ဝုတ္တတ္တာ. တေနေဝ သော သယံ အစောဒေတွာ ဥပါသကာဒီဟိ ပရိယာယေန ဝတွာ စောဒါပေတိ, တေသု သတက္ခတ္တုမ္ပိ စောဒေတွာ စီဝရံ ဒါပေန္တေသု တဿ အနာပတ္တိ သိဒ္ဓါ ဟောတိ သိက္ခာပဒဿ အနာဏတ္တိကတ္တာ’’တိ ဝုတ္တံ. 'He stands in this or that place': this is said with reference to standing in this or that designated place, having moved away from the place where the one who reminds stood. 'What to say of on different days?': the meaning is, for one who does so on different days, what is there to say? There is nothing to be said. They say: ''One should go oneself or a messenger should be sent'—this must be done even by one who by nature does not wish to remind.' 'That brings no benefit whatsoever to that bhikkhu' means that the funds intended for the robe do not accomplish even the slightest task for that bhikkhu. 'May the venerables strive for their own' means may the venerables obtain their own property. But in the Vimativinodanī it is said: 'The passage beginning, "The funds intended for the robe of one who is restrained," shows the duty of one by whom a steward has been appointed for himself and for whom the robe has not yet been produced. When the bhikkhu has spoken thus to the owners of the goods, they remind and give. This is permissible, because it is stated in the 'no offense' section: "The owners remind and give." For that very reason, without reminding them himself, he speaks indirectly to lay supporters and so on and has them remind. When they, having reminded even a hundred times, have the robe given, his 'no offense' is established because the training rule is not a command.' ၆၅. ကေနစိ အနိဒ္ဒိဋ္ဌော အတ္တနော မုခေနေဝ ဗျာဝဋဘာဝံ ဝေယျာဝစ္စကရတ္တံ ပတ္တော မုခဝေဝဋိကော, အဝိစာရေတုကာမတာယာတိ ဣမိနာ ဝိဇ္ဇမာနမ္ပိ ဒါတုံ အနိစ္ဆန္တာ အရိယာပိ ဝဉ္စနာဓိပ္ပာယံ ဝိနာ ဝေါဟာရတော နတ္ထီတိ ဝဒန္တီတိ ဒဿေတိ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၅၃၇-၅၃၉) ပန ‘‘အဝိစာရေတုကာမတာယာတိ ဣမသ္မိံ ပက္ခေ ‘နတ္ထမှာကံ ကပ္ပိယကာရကော’တိ ဣဒံ တာဒိသံ ကရောန္တော ကပ္ပိယကာရကော နတ္ထီတိ ဣမိနာ အဓိပ္ပာယေန ဝုတ္တ’’န္တိ ဝုတ္တံ. ဘေသဇ္ဇက္ခန္ဓကေ မေဏ္ဍကသေဋ္ဌိဝတ္ထုမှိ (မဟာဝ. ၂၉၉) ဝုတ္တံ ‘‘သန္တိ ဘိက္ခဝေ’’တိအာဒိဝစနမေဝ မေဏ္ဍကသိက္ခာပဒံ နာမ. တတ္ထ ဟိ မေဏ္ဍကေန နာမ သေဋ္ဌိနာ ‘‘သန္တိ ဟိ ဘန္တေ မဂ္ဂါ ကန္တာရာ အပ္ပောဒကာ အပ္ပဘက္ခာ န သုကရာ အပါထေယျေန ဂန္တုံ, သာဓု ဘန္တေ ဘဂဝါ ဘိက္ခူနံ ပါထေယျံ အနုဇာနာတူ’’တိ ယာစိတေန ဘဂဝတာ ‘‘အနုဇာနာမိ ဘိက္ခဝေ ပါထေယျံ ပရိယေသိတုံ. တဏ္ဍုလော တဏ္ဍုလတ္ထိကေန, မုဂ္ဂေါ မုဂ္ဂတ္ထိကေန, မာသော မာသတ္ထိကေန, လောဏံ လောဏတ္ထိကေန, ဂုဠော ဂုဠတ္ထိကေန, တေလံ တေလတ္ထိကေန, သပ္ပိ သပ္ပိတ္ထိကေနာ’’တိ ဝတွာ ဣဒံ ဝုတ္တံ ‘‘သန္တိ, ဘိက္ခဝေ, မနုဿာ သဒ္ဓါ ပသန္နာ, တေ ကပ္ပိယကာရကာနံ ဟတ္ထေ ဟိရညံ ဥပနိက္ခိပန္တိ ‘ဣမိနာ ယံ အယျဿ ကပ္ပိယံ, တံ ဒေထာ’တိ. အနုဇာနာမိ, ဘိက္ခဝေ, ယံ တတော ကပ္ပိယံ, တံ သာဒိတုံ, န တွေဝါဟံ, ဘိက္ခဝေ, ကေနစိ [Pg.134] ပရိယာယေန ဇာတရူပရဇတံ သာဒိတဗ္ဗံ ပရိယေသိတဗ္ဗန္တိ ဝဒါမီ’’တိ. ‘‘ကပ္ပိယကာရကာနံ ဟတ္ထေ ဟိရညံ နိက္ခိပန္တီ’’တိ ဧတ္ထာပိ ဘိက္ခုဿ အာရောစနံ အတ္ထိယေဝ, အညထာ အနိဒ္ဒိဋ္ဌကပ္ပိယကာရကပက္ခံ ဘဇတီတိ န စောဒေတဗ္ဗော သိယာ, ဣဒံ ပန ဒူတေန နိဒ္ဒိဋ္ဌကပ္ပိယကာရကေ သန္ဓာယ ဝုတ္တံ, န ပန ဘိက္ခုနာ နိဒ္ဒိဋ္ဌေ ဝါ အနိဒ္ဒိဋ္ဌေ ဝါ. တေနေဝါဟ ‘‘ဧတ္ထ စောဒနာယ ပရိမာဏံ နတ္ထီ’’တိအာဒိ. ယဒိ မူလံ သန္ဓာယ စောဒေတိ, တံ သာဒိတမေဝ သိယာတိ အာဟ ‘‘မူလံ အသာဒိယန္တေနာ’’တိ. 65. One who, though not appointed by anyone, has become a steward by his own speech is a `mukhavevaṭika`. This shows that by the phrase 'due to unwillingness to consider,' it is meant that even noble ones, not wishing to give something even when it is available, say 'there is none' as a matter of convention, without deceptive intent. The Sāratthadīpanī, however, says: 'In this case, the phrase "due to unwillingness to consider" is said with the intention that when one says, "We have no allowable attendant," it means there is no one acting as such an allowable attendant.' In the Bhesajjakkhandhaka, in the story of the great merchant Meṇḍaka, the statement beginning 'There are, monks...' is called the Meṇḍaka training rule. There, the great merchant Meṇḍaka requested the Blessed One: 'Venerable sir, there are roads that are wilderness tracts, with little water and little food, difficult to travel without provisions. It would be good, venerable sir, if the Blessed One would allow the monks provisions for the journey.' The Blessed One then said: 'I allow you, monks, to seek provisions for the journey: rice for one who needs rice, beans for one who needs beans, lentils for one who needs lentils, salt for one who needs salt, molasses for one who needs molasses, oil for one who needs oil, and ghee for one who needs ghee.' Then he said this: 'Monks, there are faithful, confident people who deposit gold in the hands of allowable attendants, saying, "With this, give the venerable ones what is allowable." I allow you, monks, to consent to what is allowable from that. But I do not say, monks, that in any way at all gold and silver should be sought or consented to.' The phrase 'they deposit gold in the hands of allowable attendants' implies that the monk is informed; otherwise, he could not be accused of favoring an unappointed allowable attendant. This, however, is said with reference to an allowable attendant appointed by a messenger, not one appointed or unappointed by a monk. Therefore, it is said: 'Here, there is no limit on reminding,' and so on. If one reminds with reference to the principal amount, that would be tantamount to consenting to it—hence it is said, 'by one not consenting to the principal.' အညာတကအပ္ပဝါရိတေသု ဝိယ ပဋိပဇ္ဇိတဗ္ဗန္တိ ဣဒံ အတ္တနာ စောဒနာဋ္ဌာနဉ္စ န ကာတဗ္ဗန္တိ ဒဿနတ္ထံ ဝုတ္တံ. ပိဏ္ဍပါတာဒီနံ အတ္ထာယာတိ ဣမိနာ စီဝရတ္ထာယေဝ န ဟောတီတိ ဒဿေတိ. ဧသေဝ နယောတိ ဣမိနာ ဝတ္ထုသာမိနာ နိဒ္ဒိဋ္ဌကပ္ပိယကာရကေသုပိ ပိဏ္ဍပါတာဒီနမ္ပိ အတ္ထာယ ဒိန္နေ စ ဌာနစောဒနာဒိသဗ္ဗံ ဟေဋ္ဌာ ဝုတ္တနယေနေဝ ကာတဗ္ဗန္တိ ဒဿေတိ. 'One should act as if among strangers or the uninvited'—this is said to show that one should not create a ground for accusation against oneself. 'For the sake of almsfood and so forth'—this indicates that it is not solely for the purpose of robes. 'This is the same method'—this shows that even when allowable attendants designated by the owner of the property give for the sake of almsfood and so forth, everything, such as reminding about the standing, should be done according to the method stated above. ၆၆. ဥပနိက္ခိတ္တသာဒိယနေ ပနာတိအာဒီသု ‘‘ဣဒံ အယျဿ ဟောတူ’’တိ ဧဝံ သမ္မုခါ ဝါ ‘‘အမုကသ္မိံ နာမ ဌာနေ မမ ဟိရညသုဝဏ္ဏံ အတ္ထိ, တံ တုယှံ ဟောတူ’’တိ ဧဝံ ပရမ္မုခါ ဝါ ဌိတဿ ကေဝလံ ဝါစာယ ဝါ ဟတ္ထမုဒ္ဒါယ ဝါ ‘‘တုယှ’’န္တိ ဝတွာ ပရိစ္စတ္တဿ ကာယဝါစာဟိ အပ္ပဋိက္ခိပိတွာ စိတ္တေန သာဒိယနံ ဥပနိက္ခိတ္တသာဒိယနံ နာမ. သာဒိယတီတိ ဝုတ္တမေဝတ္ထံ ဝိဘာဝေတိ ‘‘ဂဏှိတုကာမော ဟောတီ’’တိ. 66. Regarding 'consenting to what is deposited' (`upanikkhittasādiyana`) and so on: when something is relinquished—either face-to-face, saying, 'May this be for the venerable one,' or in one's absence, saying, 'In such and such a place I have gold; let that be yours'—by mere words or by a hand gesture, saying 'It is yours,' consenting to it with the mind without rejecting it by body or speech is called 'consenting to what is deposited.' The meaning of 'consents' (`sādiyati`) is clarified as 'he wishes to take it.' ဣဒံ ဂုတ္တဋ္ဌာနန္တိ အာစိက္ခိတဗ္ဗန္တိ ပစ္စယပရိဘောဂံယေဝ သန္ဓာယ အာစိက္ခိတဗ္ဗံ. ‘‘ဣဓ နိက္ခိပါ’’တိ ဝုတ္တေ ‘‘ဥဂ္ဂဏှာပေယျ ဝါ’’တိ ဝုတ္တလက္ခဏေန နိဿဂ္ဂိယံ ဟောတီတိ အာဟ ‘‘ဣဓ နိက္ခိပါဟီတိ န ဝတ္တဗ္ဗ’’န္တိ. အထ ဝါ ‘‘ဣဒံ ဂုတ္တဋ္ဌာန’’န္တိ အာစိက္ခန္တော ဌာနဿ ဂုတ္တဘာဝမေဝ ဒဿေတိ, န ဝတ္ထုံ ပရာမသတိ, တသ္မာ အာစိက္ခိတဗ္ဗံ. ‘‘ဣဓ နိက္ခိပါဟီ’’တိ ပန ဝဒန္တော [Pg.135] နိက္ခိပိတဗ္ဗံ ဝတ္ထုံ နိက္ခိပါဟီတိ ဝတ္ထုံ ပရာမသတိ နာမ, တသ္မာ န ဝတ္တဗ္ဗံ. ပရတော ဣဒံ ဂဏှာတိ ဧတ္ထာပိ ဧသေဝ နယော. ကပ္ပိယဉ္စ အကပ္ပိယဉ္စ နိဿာယ ဌိတံ ဟောတီတိ ယသ္မာ တတော ဥပ္ပန္နပစ္စယပရိဘောဂေါ ကပ္ပတိ, တသ္မာ ကပ္ပိယံ နိဿာယ ဌိတံ, ယသ္မာ ပန ဒုဗ္ဗိစာရဏာယ တတော ဥပ္ပန္နပစ္စယပရိဘောဂေါ န ကပ္ပတိ, တသ္မာ အကပ္ပိယံ နိဿာယ ဌိတန္တိ ဝေဒိတဗ္ဗံ. အထ ဝါ ဣဒံ ဓနံ ယသ္မာ ‘‘နယိဒံ ကပ္ပတီ’’တိ ပဋိက္ခိတ္တံ, တသ္မာ ကပ္ပိယံ နိဿာယ ဌိတံ, ယသ္မာ ပန သဗ္ဗသော အဝိဿဇ္ဇိတံ, တသ္မာ အကပ္ပိယံ နိဿာယ ဌိတံ. အထ ဝါ တံ ဓနံ ယသ္မာ ပစ္ဆာ သုဋ္ဌုဝိစာရဏာယ သတိယာ ကပ္ပိယံ ဘဝိဿတိ, ဒုဗ္ဗိစာရဏာယ သတိယာ အကပ္ပိယံ ဘဝိဿတိ, တသ္မာ ကပ္ပိယဉ္စ အကပ္ပိယဉ္စ နိဿာယ ဌိတံ ဟောတီတိ. ဝိမတိဝိနောဒနိယံ ပန ‘‘ဧကော သတံ ဝါ သဟဿံ ဝါတိအာဒိ ရူပိယေ ဟေဋ္ဌိမကောဋိယာ ပဝတ္တနာကာရံ ဒဿေတုံ ဝုတ္တ’’န္တိ စ ‘‘န ပန ဧဝံ ပဋိပဇ္ဇိတဗ္ဗမေဝါတိ ဒဿေတုံ, ‘ဣဓ နိက္ခိပါဟီ’တိ ဝုတ္တေ ဥဂ္ဂဏှာပနံ ဟောတီတိ အာဟ ‘ဣဓ နိက္ခိပါဟီ’တိ န ဝတ္တဗ္ဗ’’န္တိ စ ‘‘ကပ္ပိယဉ္စ…ပေ… ဟောတီတိ ယသ္မာ အသာဒိတတ္တာ တတော ဥပ္ပန္နပစ္စယာ ဝဋ္ဋန္တိ, တသ္မာ ကပ္ပိယံ နိဿာယ ဌိတံ, ယသ္မာ ပန ဒုဗ္ဗိစာရဏာယ သတိ တတော ဥပ္ပန္နံ န ကပ္ပတိ, တသ္မာ အကပ္ပိယံ နိဿာယ ဌိတန္တိ ဝေဒိတဗ္ဗ’’န္တိ စ ဝုတ္တံ. 'This should be declared as a guarded place'—this should be declared with reference only to the use of requisites. When it is said, 'Place it here,' it becomes an item to be forfeited in accordance with the characteristic described as 'or one might have it taken up.' Therefore, it is said, 'Do not say, "Place it here."' Alternatively, when declaring, 'This is a guarded place,' one indicates only the guarded nature of the place, not referring to the object itself. Hence, it should be declared. But when saying, 'Place it here,' one is instructing to place the object, which constitutes referring to the object. Therefore, it should not be said. The same method applies when one takes this from another. It is established depending on what is allowable and what is unallowable: because the use of requisites arising from it is permissible, it is established depending on what is allowable; but because the use of requisites arising from it through improper management is not permissible, it is established depending on what is unallowable, it should be understood. Alternatively, because this wealth has been rejected with the words, 'This is not allowable,' it is established depending on what is allowable; but because it has not been entirely relinquished, it is established depending on what is unallowable. Or, because that wealth may later become allowable when there is proper management or unallowable when there is improper management, it is established depending on both what is allowable and unallowable. In the Vimativinodanī, however, it is said: 'The phrase "one hundred or one thousand" and so on is stated to illustrate the manner of transaction with money at the lowest limit.' And: 'To show that one should not act in this way, since when one says, "Place it here," causing it to be taken up occurs, it is said, "Do not say, 'Place it here.'"' And: 'It is established depending on what is allowable... and so on... because requisites arising from it are valid since it has not been consented to, it is established depending on what is allowable; but because what arises from it when there is improper management is not permissible, it is established depending on what is unallowable, it should be understood.' ၆၇. သံဃမဇ္ဈေ နိဿဇ္ဇိတဗ္ဗန္တိ ယသ္မာ ရူပိယံ နာမ အကပ္ပိယံ, တသ္မာ သံဃဿ ဝါ ဂဏဿ ဝါ ပုဂ္ဂလဿ ဝါ နိဿဇ္ဇိတဗ္ဗန္တိ န ဝုတ္တံ. ယသ္မာ ပန တံ ပဋိဂ္ဂဟိတမတ္တမေဝ ဟောတိ, န တေန ကိဉ္စိ ကပ္ပိယဘဏ္ဍံ စေတာပိတံ, တသ္မာ ဥပါယေန ပရိဘောဂဒဿနတ္ထံ ‘‘သံဃမဇ္ဈေ နိဿဇ္ဇိတဗ္ဗ’’န္တိ (ပါရာ. ၅၈၄) ဝုတ္တံ. န တေန ကိဉ္စိ ကပ္ပိယဘဏ္ဍံ စေတာပိတန္တိ ဣမိနာ စေတာပိတဉ္စေ, နတ္ထိ ပရိဘောဂူပါယော ဥဂ္ဂဟေတွာ အနိဿဋ္ဌရူပိယေန စေတာပိတတ္တာ. ဤဒိသဉှိ သံဃမဇ္ဈေ နိဿဇ္ဇနံ ကတွာဝ [Pg.136] ဆဍ္ဍေတွာ ပါစိတ္တိယံ ဒေသာပေတဗ္ဗန္တိ ဒဿေတိ. ကေစိ ပန ‘‘ယသ္မာ နိဿဂ္ဂိယဝတ္ထုံ ပဋိဂ္ဂဟေတွာပိ စေတာပိတံ ကပ္ပိယဘဏ္ဍံ သံဃေ နိဿဋ္ဌံ ကပ္ပိယကာရကေဟိ နိဿဋ္ဌရူပိယေန ပရိဝတ္တေတွာ အာနီတကပ္ပိယဘဏ္ဍသဒိသံ ဟောတိ, တသ္မာ ဝိနာဝ ဥပါယံ ဘာဇေတွာ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတီ’’တိ ဝဒန္တိ, တံ ပတ္တစတုက္ကာဒိကထာယ န သမေတိ. တတ္ထ ဟိ ရူပိယေန ပရိဝတ္တိတပတ္တဿ အပရိဘောဂေါဝ ဒဿိတော, န နိဿဇ္ဇနဝိစာရောတိ. ကပ္ပိယံ အာစိက္ခိတဗ္ဗန္တိ ပဗ္ဗဇိတာနံ သပ္ပိ ဝါ တေလံ ဝါ ဝဋ္ဋတိ ဥပါသကာတိ ဧဝံ အာစိက္ခိတဗ္ဗံ. 67. 'It should be relinquished in the midst of the Sangha'—because money is unallowable, it is not said that it should be relinquished to the Sangha, to a group, or to an individual. However, since it has only been received and no allowable goods have been procured with it, the instruction 'it should be relinquished in the midst of the Sangha' is given to show a means for its use. By the words 'no allowable goods have been procured with it,' it is indicated that if they have been procured, there is no means for their use, because they were procured with money that had been accepted but not relinquished. This shows that after making such a relinquishment in the midst of the Sangha, one should discard it and have the offense of expiation confessed. Some, however, say: 'Because an allowable item that was procured even after receiving an item to be forfeited becomes, when the latter is relinquished in the Sangha, like an allowable item brought after being exchanged by allowable attendants for the relinquished money, it is therefore permissible to divide and use it without any special means.' But this does not accord with the discussion on the set of four bowls, etc. For there, only the non-use of a bowl exchanged for money is shown; there is no investigation into relinquishment. 'What is allowable should be declared'—it should be declared thus: 'Lay follower, for the renunciants, ghee or oil is allowable.' အာရာမိကာနံ ဝါ ပတ္တဘာဂန္တိ ဣဒံ ဂိဟီနံ ဟတ္ထဂတောပိ သောယေဝ ဘာဂေါတိ ကတွာ ဝုတ္တံ. သစေ ပန တေန အညံ ပရိဝတ္တေတွာ အာရာမိကာ ဒေန္တိ, ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတီတိ မဇ္ဈိမဂဏ္ဌိပဒေ စူဠဂဏ္ဌိပဒေ စ ဝုတ္တံ. တတော ဟရိတွာတိ အညေသံ ပတ္တဘာဂတော ဟရိတွာ. ကသိဏပရိကမ္မန္တိ အာလောကကသိဏပရိကမ္မံ. မဉ္စပီဌာဒီနိ ဝါတိ ဧတ္ထ တတော ဂဟိတမဉ္စပီဌာဒီနိ ပရိဝတ္တေတွာ အညံ စေ ဂဟိတံ, ဝဋ္ဋတီတိ ဝဒန္တိ. ဆာယာပီတိ ဘောဇနသာလာဒီနံ ဆာယာပိ. ပရိစ္ဆေဒါတိက္ကန္တာတိ ဂေဟပရိစ္ဆေဒံ အတိက္ကန္တာ, ဆာယာယ ဂတဂတဋ္ဌာနံ ဂေဟံ န ဟောတီတိ အဓိပ္ပာယော. မဂ္ဂေနပီတိ ဧတ္ထ သစေ အညော မဂ္ဂေါ နတ္ထိ, မဂ္ဂံ အဓိဋ္ဌဟိတွာ ဂန္တုံ ဝဋ္ဋတီတိ ဝဒန္တိ. ကီတာယာတိ တေန ဝတ္ထုနာ ကီတာယ. ဥပနိက္ခေပံ ဌပေတွာ သံဃော ပစ္စယေ ပရိဘုဉ္ဇတီတိ သစေ ဥပါသကော ‘‘အတိဗဟု ဧတံ ဟိရညံ, ဣဒံ ဘန္တေ အဇ္ဇေဝ န ဝိနာသေတဗ္ဗ’’န္တိ ဝတွာ သယံ ဥပနိက္ခေပံ ဌပေတိ, အညေန ဝါ ဌပါပေတိ, ဧဝံ ဥပနိက္ခေပံ ဌပေတွာ တတော ဥပ္ပန္နပစ္စယံ ပရိဘုဉ္ဇန္တော သံဃော ပစ္စယေ ပရိဘုဉ္ဇတိ, တေန ဝတ္ထုနာ ဂဟိတတ္တာ ‘‘အကပ္ပိယ’’န္တိ ဝုတ္တံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၅၈၃-၅၈၄) ပန ‘‘ဥပနိက္ခေပံ ဌပေတွာတိ ကပ္ပိယကာရကေဟိ [Pg.137] ဝဍ္ဎိယာ ပယောဇနံ သန္ဓာယ ဝုတ္တံ. အကပ္ပိယန္တိ တေန ဝတ္ထုနာ ဂဟိတတ္တာ ဝုတ္တ’’န္တိ ဝုတ္တံ. 'Or the share that has come for the monastery attendants'—this is said on the basis that even what has come into the hands of householders is the very same share. However, if the monastery attendants exchange it for something else and give that, it is permissible to use it; so it is said in the Majjhimagaṇṭhipada and the Cūḷagaṇṭhipada. 'Having taken it from there' means having taken it from the share that has come for others. 'Preparation of a kasina' refers to the preparation of the light kasina. 'Or beds, chairs, etc.'—here they say that if items like beds and chairs taken from there are exchanged and another is acquired, it is permissible. 'Even the shade' means even the shade of dining halls and so on. 'Having crossed the boundary' means having crossed the boundary of the house; the intention is that a place where the shade has gone is not the house. 'Even by the path'—here they say that if there is no other path, it is permissible to go after having determined the path. 'Purchased' means purchased with that item. 'Having set aside a deposit, the Sangha uses the requisites'—if a lay follower says, 'Venerable sir, this gold is too much; it should not be disposed of today,' and he himself sets aside a deposit or has another set it aside, in this way, the Sangha, using the requisites that have arisen from it, uses the requisites. It is called 'unallowable' because it was acquired by means of that item. In the Vimativinodanī, however, it is stated: ''Having set aside a deposit' is said with reference to the purpose of gaining interest through allowable attendants. It is called 'unallowable' because it was acquired by means of that item.' သစေ သော ဆဍ္ဍေတီတိ ယတ္ထ ကတ္ထစိ ခိပတိ, အထာပိ န ဆဍ္ဍေတိ, သယံ ဂဟေတွာ ဂစ္ဆတိ, န ဝါရေတဗ္ဗော. နော စေ ဆဍ္ဍေတီတိ အထ နေဝ ဂဟေတွာ ဂစ္ဆတိ, န ဆဍ္ဍေတိ, ‘‘ကိံ မယှံ ဣမိနာ ဗျာပါရေနာ’’တိ ယေနကာမံ ပက္ကမတိ, တတော ယထာဝုတ္တလက္ခဏော ရူပိယဆဍ္ဍကော သမန္နိတဗ္ဗော. ယော န ဆန္ဒာဂတိန္တိအာဒီသု လောဘဝသေန တံ ဝတ္ထုံ အတ္တနော ဝါ ကရောန္တော အတ္တာနံ ဝါ ဥက္ကံသေန္တော ဆန္ဒာဂတိံ နာမ ဂစ္ဆတိ. ဒေါသဝသေန ‘‘နေဝါယံ မာတိကံ ဇာနာတိ, န ဝိနယ’’န္တိ ပရံ အပသာဒေန္တော ဒေါသာဂတိံ နာမ ဂစ္ဆတိ. မောဟဝသေန ပမုဋ္ဌော ပမုဋ္ဌဿတိဘာဝံ အာပဇ္ဇန္တော မောဟာဂတိံ နာမ ဂစ္ဆတိ. ရူပိယပဋိဂ္ဂါဟကဿ ဘယေန ဆဍ္ဍေတုံ အဝိသဟန္တော ဘယာဂတိံ နာမ ဂစ္ဆတိ. ဧဝံ အကရောန္တော န ဆန္ဒာဂတိံ ဂစ္ဆတိ, န ဒေါသာဂတိံ ဂစ္ဆတိ, န မောဟာဂတိံ ဂစ္ဆတိ, န ဘယာဂတိံ ဂစ္ဆတိ နာမာတိ ဝေဒိတဗ္ဗော. If he discards it, meaning he throws it away anywhere; or even if he does not discard it, but takes it himself and leaves, he should not be stopped. If he does not discard it, meaning he neither takes it and leaves nor discards it, but thinking, "What concern is this business of mine?" he departs as he pleases, then a discarder of money with the aforementioned characteristics should be sought. In the passage beginning 'One who does not fall into bias due to desire,' one who, under the sway of greed, either appropriates that item for himself or exalts himself, falls into what is called 'bias due to desire.' One who, under the sway of hatred, disparages another, saying, "This person knows neither the matrix nor the discipline," falls into what is called 'bias due to hatred.' One who, under the sway of delusion, is confused and falls into a state of forgetfulness, falls into what is called 'bias due to delusion.' One who, out of fear of the recipient of the money, is unable to discard it, falls into what is called 'bias due to fear.' Thus, one who does not act in these ways should be understood as not falling into bias due to desire, not falling into bias due to hatred, not falling into bias due to delusion, and not falling into bias due to fear. ၆၈. ပတိတောကာသံ အသမန္နာရဟန္တေန ဆဍ္ဍေတဗ္ဗန္တိ ဣဒံ နိရပေက္ခဘာဝဒဿနပရန္တိ ဝေဒိတဗ္ဗံ, တသ္မာ ပတိတဋ္ဌာနေ ဉာတေပိ တဿ ဂူထံ ဆဍ္ဍေန္တဿ ဝိယ နိရပေက္ခဘာဝေါယေဝေတ္ထ ပမာဏန္တိ ဝေဒိတဗ္ဗံ. အသန္တသမ္ဘာဝနာယာတိ အတ္တနိ အဝိဇ္ဇမာနဥတ္တရိမနုဿဓမ္မာရောစနံ သန္ဓာယ ဝုတ္တံ. ထေယျပရိဘောဂေါ နာမ အနရဟဿ ပရိဘောဂေါ. ဘဂဝတာ ဟိ အတ္တနော သာသနေ သီလဝတော ပစ္စယာ အနုညာတာ, န ဒုဿီလဿ. ဒါယကာနမ္ပိ သီလဝတော ဧဝ ပရိစ္စာဂေါ, န ဒုဿီလဿ အတ္တနော ကာရာနံ မဟပ္ဖလဘာဝဿ ပစ္စာသီသနတော. ဣတိ သတ္ထာရာ အနနုညာတတ္တာ ဒါယကေဟိ စ အပရိစ္စတ္တတ္တာ ဒုဿီလဿ ပရိဘောဂေါ ထေယျပရိဘောဂေါ. ဣဏဝသေန ပရိဘောဂေါ ဣဏပရိဘောဂေါ, ပဋိဂ္ဂါဟကတော ဒက္ခိဏာဝိသုဒ္ဓိယာ [Pg.138] အဘာဝတော ဣဏံ ဂဟေတွာ ပရိဘောဂေါ ဝိယာတိ အတ္ထော. တသ္မာတိ ‘‘သီလဝတော’’တိအာဒိနာ ဝုတ္တမေဝတ္ထံ ကာရဏဘာဝေန ပစ္စာမသတိ. စီဝရံ ပရိဘောဂေ ပရိဘောဂေတိ ကာယတော မောစေတွာ ပရိဘောဂေ ပရိဘောဂေ. ပုရေဘတ္တ…ပေ… ပစ္ဆိမယာမေသု ပစ္စဝေက္ခိတဗ္ဗန္တိ သမ္ဗန္ဓော. တထာ အသက္ကောန္တေန ယထာဝုတ္တကာလဝိသေသဝသေန ဧကသ္မိံ ဒိဝသေ စတုက္ခတ္တုံ တိက္ခတ္တုံ ဒွိက္ခတ္တုံ သကိံယေဝ ဝါ ပစ္စဝေက္ခိတဗ္ဗံ. 68. The statement, 'it should be discarded in a place unsuitable for an Arahant,' is to be understood as showing a state of non-attachment. Therefore, even if the place where it has fallen is known, just as one discards excrement, non-attachment is indeed the standard here. The phrase 'by not esteeming what is not present' is said with reference to announcing superhuman states that one does not possess. 'Use as theft' means use by one who is unworthy. For the Blessed One has permitted requisites in his dispensation for the virtuous, not for the immoral. Likewise, donors give only to the virtuous, not to the immoral, hoping for the great fruitfulness of their own actions. Thus, because it is not permitted by the Teacher and not relinquished by the donors, use by the immoral is 'use as theft.' 'Use as a debt' means use in the manner of a debt; because of the absence of purity of the offering on the part of the recipient, the meaning is that it is like using something after taking on a debt. 'Therefore' refers back to this very meaning stated by 'for the virtuous,' etc., as the reason. 'Regarding the robe, in each use' means in each and every use, after removing it from the body. The connection is: 'should be reviewed before the meal... in the last watches of the night.' Similarly, one who is unable to do so should review it four times, three times, twice, or even just once a day, according to the specific times mentioned. သစဿ အပ္ပစ္စဝေက္ခတောဝ အရုဏော ဥဂ္ဂစ္ဆတိ, ဣဏပရိဘောဂဋ္ဌာနေ တိဋ္ဌတီတိ ဧတ္ထ ဟိယျော ယံ မယာ စီဝရံ ပရိဘုတ္တံ, တံ ယာဝဒေဝ သီတဿ ပဋိဃာတာယ…ပေ… ဟိရိကောပိနပဋိစ္ဆာဒနတ္ထံ. ဟိယျော ယော မယာ ပိဏ္ဍပါတော ပရိဘုတ္တော, သော နေဝ ဒဝါယာတိအာဒိနာ သစေ အတီတပရိဘောဂပစ္စဝေက္ခဏံ န ကရေယျ, ဣဏပရိဘောဂဋ္ဌာနေ တိဋ္ဌတီတိ ဝဒန္တိ, တံ ဝီမံသိတဗ္ဗံ. သေနာသနမ္ပိ ပရိဘောဂေ ပရိဘောဂေတိ ပဝေသေ ပဝေသေ. ဧဝံ ပန အသက္ကောန္တေန ပုရေဘတ္တာဒီသု ပစ္စဝေက္ခိတဗ္ဗံ, တံ ဟေဋ္ဌာ ဝုတ္တနယေနေဝ သက္ကာ ဝိညာတုန္တိ ဣဓ ဝိသုံ န ဝုတ္တံ. သတိပစ္စယတာတိ သတိယာ ပစ္စယဘာဝေါ. ပဋိဂ္ဂဟဏဿ ပရိဘောဂဿ စ ပစ္စဝေက္ခဏသတိယာ ပစ္စယဘာဝေါ ယုဇ္ဇတိ, ပစ္စဝေက္ခိတွာဝ ပဋိဂ္ဂဟေတဗ္ဗံ ပရိဘုဉ္ဇိတဗ္ဗဉ္စာတိ အတ္ထော. တေနေဝါဟ ‘‘သတိံ ကတွာ’’တိအာဒိ. ဧဝံ သန္တေပီတိ ယဒိပိ ဒွီသုပိ ဌာနေသု ပစ္စဝေက္ခဏာ ယုတ္တာ, ဧဝံ သန္တေပိ. အပရေ ပနာဟု ‘‘သတိပစ္စယတာတိ သတိ ဘေသဇ္ဇပရိဘောဂဿ ပစ္စယဘာဝေ, ပစ္စယေတိ အတ္ထော. ဧဝံ သန္တေပီတိ ပစ္စယေ သတိပီ’’တိ, တံ တေသံ မတိမတ္တံ. တထာ ဟိ ပစ္စယသန္နိဿိတသီလံ ပစ္စဝေက္ခဏာယ ဝိသုဇ္ဈတိ, န ပစ္စယသဗ္ဘာဝမတ္တေန. If dawn rises for one while one has not reflected, one stands in the position of using as a debt. Here, if one does not reflect on past use—(thinking,) 'The robe I used yesterday was merely for warding off cold… and for the purpose of concealing the private parts. The almsfood I consumed yesterday was not for indulgence,' etc.—they say that one stands in the position of using as a debt; this should be investigated. Regarding the lodging as well, 'in each use' means at each and every entry. However, one who is unable to do so should reflect before the meal, etc. Since this can be understood by the method stated above, it is not stated separately here. 'Mindfulness as a condition' means the state of mindfulness being a condition. It is fitting for the mindfulness of reflection to be a condition for both receiving and using; the meaning is that one should receive and use only after having reflected. Therefore, he said, 'having established mindfulness,' etc. 'Even so' means: although reflection is proper in both instances, even so. Others, however, say: ''Mindfulness as a condition' means mindfulness is a condition for the use of medicine; 'condition' is the meaning. 'Even so' means 'even when the condition is present.'' That is merely their opinion. For virtue dependent on requisites is purified by reflection, not merely by the existence of the requisites. နနု စ ‘‘ပရိဘောဂေ ကရောန္တဿ အနာပတ္တီ’’တိ ဣမိနာ ပါတိမောက္ခသံဝရသီလံ ဝုတ္တံ, တသ္မာ ပစ္စယသန္နိဿိတသီလဿ ပါတိမောက္ခသံဝရသီလဿ [Pg.139] စ ကော ဝိသေသောတိ? ဝုစ္စတေ – ပုရိမေသု တာဝ တီသု ပစ္စယေသု ဝိသေသော ပါကဋောယေဝ, ဂိလာနပစ္စယေ ပန ယထာ ဝတိံ ကတွာ ရုက္ခမူလေ ဂေါပိတေ တဿ ဖလာနိပိ ရက္ခိတာနေဝ ဟောန္တိ, ဧဝမေဝ ပစ္စဝေက္ခဏာယ ပစ္စယသန္နိဿိတသီလေ ရက္ခိတေ တပ္ပဋိဗဒ္ဓံ ပါတိမောက္ခသံဝရသီလမ္ပိ နိပ္ဖန္နံ နာမ ဟောတိ. ဂိလာနပစ္စယံ အပ္ပစ္စဝေက္ခိတွာ ပရိဘုဉ္ဇန္တဿ သီလံ ဘိဇ္ဇမာနံ ပါတိမောက္ခသံဝရသီလမေဝ ဘိဇ္ဇတိ, ပစ္စယသန္နိဿိတသီလံ ပန ပစ္ဆာဘတ္တပုရိမယာမာဒီသု ယာဝ အရုဏုဂ္ဂမနာ အပ္ပစ္စဝေက္ခန္တဿေဝ ဘိဇ္ဇတိ. ပုရေဘတ္တဉှိ အပ္ပစ္စဝေက္ခိတွာပိ ဂိလာနပစ္စယံ ပရိဘုဉ္ဇန္တဿ အနာပတ္တိ, ဣဒမေတေသံ နာနာကရဏန္တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၅၈၅) အာဂတံ. But is it not so that by the statement, 'There is no offense for one who is using,' the virtue of Pātimokkha restraint is stated? Therefore, what is the difference between virtue dependent on the requisites and the virtue of Pātimokkha restraint? It is said: To begin with, in the case of the first three requisites, the difference is quite clear. But regarding the requisite of medicine for the sick, just as when a tree is protected at its root by making a fence, its fruits are also protected, in the same way, when virtue dependent on the requisites is protected by reflection, the virtue of Pātimokkha restraint connected with it also becomes accomplished. For one who uses the requisite of medicine for the sick without reflecting, it is the virtue of Pātimokkha restraint itself that is broken; but virtue dependent on the requisites is broken only for one who fails to reflect after the meal, in the first watches of the night, and so on, up until the rising of the dawn. Indeed, for one who uses the requisite of medicine for the sick even without reflecting before the meal, there is no offense. This is the distinction between them, as stated in the Sāratthadīpanī (Sārattha-ṭīkā 2.585). ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၅၈၅) ပန ‘‘ထေယျပရိဘောဂေါတိ ပစ္စယဿာမိနာ ဘဂဝတာ အနနုညာတတ္တာ ဝုတ္တံ. ဣဏပရိဘောဂေါတိ ဘဂဝတာ အနုညာတမ္ပိ ကတ္တဗ္ဗံ အကတွာ ပရိဘုဉ္ဇနတော ဝုတ္တံ. တေန စ ပစ္စယသန္နိဿိတသီလံ ဝိပဇ္ဇတီတိ ဒဿေတိ. ပရိဘောဂေ ပရိဘောဂေတိ ကာယတော မောစေတွာ မောစေတွာ ပရိဘောဂေ. ပစ္ဆိမယာမေသု ပစ္စဝေက္ခိတဗ္ဗန္တိ ယောဇနာ. ဣဏပရိဘောဂဋ္ဌာနေ တိဋ္ဌတီတိ ဧတ္ထ ‘ဟိယျော ယံ မယာ စီဝရံ ပရိဘုတ္တ’န္တိအာဒိနာပိ အတီတပစ္စဝေက္ခဏာ ဝဋ္ဋတီတိ ဝဒန္တိ. ပရိဘောဂေ ပရိဘောဂေတိ ဥဒကပတနဋ္ဌာနတော အန္တောပဝေသနေသု နိသီဒနသယနေသု စ. သတိပစ္စယတာ ဝဋ္ဋတီတိ ပစ္စဝေက္ခဏသတိယာ ပစ္စယတ္တံ လဒ္ဓုံ ဝဋ္ဋတိ. ပဋိဂ္ဂဟဏေ စ ပရိဘောဂေ စ ပစ္စဝေက္ခဏာသတိ အဝဿံ လဒ္ဓဗ္ဗာတိ ဒဿေတိ. တေနာဟ ‘သတိံ ကတွာ’တိအာဒိ. ကေစိ ပန ‘သတိပစ္စယတာ ပစ္စယေ သတိ ဘေသဇ္ဇပရိဘောဂဿ ကာရဏေ သတီ’တိ ဧဝမ္ပိ အတ္ထံ ဝဒန္တိ, တေသမ္ပိ ပစ္စယေ သတီတိ ပစ္စယသဗ္ဘာဝသလ္လက္ခဏေ သတီတိ ဧဝမတ္ထော ဂဟေတဗ္ဗော [Pg.140] ပစ္စယသဗ္ဘာဝမတ္တေန သီလဿ အသုဇ္ဈနတော. ပရိဘောဂေ အကရောန္တဿေဝ အာပတ္တီတိ ဣမိနာ ပါတိမောက္ခသံဝရသီလဿ ဘေဒေါ ဒဿိတော, န ပစ္စယသန္နိဿိတသီလဿ တဿ အတီတပစ္စဝေက္ခဏာယ ဝိသုဇ္ဈနတော. ဧတသ္မိံ ပန သေသပစ္စယေသု စ ဣဏပရိဘောဂါဒိဝစနေန ပစ္စယသန္နိဿိတသီလဿေဝ ဘေဒေါတိ ဧဝမိမေသံ နာနာကရဏံ ဝေဒိတဗ္ဗ’’န္တိ အာဂတံ. In the Vimativinodanī (Vimati.ṭī. 1.585), it is stated: ''Use as theft' is so called because it was not permitted by the Blessed One, the owner of the requisites. 'Use as a debt' is so called because one uses them without doing what should be done, even though permitted by the Blessed One. And by this, it is shown that the virtue dependent on requisites is ruined. 'In each use' means in each use, after repeatedly removing it from the body. The construction is: 'should be reflected upon in the last watches of the night.' Regarding 'one stands in the position of using as a debt,' they say that here reflection on the past, such as 'the robe that I used yesterday,' etc., is also permissible. 'In each use' refers to places where water falls, to entering inside, and to sitting and lying down. 'It is proper for there to be mindfulness as a condition' means it is proper for the mindfulness of reflection to serve as a condition. It shows that mindfulness of reflection must certainly be obtained both when receiving and when using. Hence, it is said, 'having established mindfulness,' etc. Some, however, also state the meaning thus: ''Mindfulness as a condition' means when there is a condition, a reason, for the use of medicine.' For them too, the meaning of 'when the condition is present' should be taken as 'when there is a perception of the existence of the requisite,' because virtue is not purified by the mere existence of the requisite. By 'an offense occurs only for one who is not using (properly),' a breach of the Pātimokkha restraint is shown, not of the virtue dependent on requisites, since the latter is purified by reflection on the past. In this case, and regarding the remaining requisites, terms like 'use as a debt' refer only to a breach of virtue dependent on requisites. Thus, this distinction between them should be understood. ဧတေသု ဒွီသု ပကရဏေသု ‘‘ဣဏပရိဘောဂဋ္ဌာနေ တိဋ္ဌတီ’’တိ ဧတ္ထ ဟိယျော ယံ မယာ စီဝရံ ပရိဘုတ္တန္တိ…ပေ… ဝဒန္တီတိ အာဂတံ. ဣမံ ပန နယံ နိဿာယ ဣဒါနိ ဧကစ္စေ ပဏ္ဍိတာ ‘‘အဇ္ဇပါတော ပရိဘုတ္တံ သာယံ ပစ္စဝေက္ခန္တေန အဇ္ဇ ယံ မယာ စီဝရံ ပရိဘုတ္တန္တိအာဒိနာ အတီတဝသေန ပစ္စဝေက္ခဏာ ကာတဗ္ဗာ’’တိ ဝဒန္တိ. ကေစိ ‘‘ဟိယျော ပရိဘုတ္တမေဝ အတီတဝသေန ပစ္စဝေက္ခဏာ ကာတဗ္ဗာ, န အဇ္ဇ ပရိဘုတ္တံ, တံ ပန ပစ္စုပ္ပန္နဝသေန ပစ္စဝေက္ခဏာယေဝါ’’တိ ဝဒန္တိ. တတ္ထ မူလဝစနေ ဧဝံ ဝိစာရဏာ ကာတဗ္ဗာ. ကထံ? ဣဒံ ဟိယျောတျာဒိဝစနံ သုတ္တံ ဝါ သုတ္တာနုလောမံ ဝါ အာစရိယဝါဒေါ ဝါ အတ္တနောမတိ ဝါတိ. တတ္ထ န တာဝ သုတ္တံ ဟောတိ ‘‘သုတ္တံ နာမ သကလေ ဝိနယပိဋကေ ပါဠီ’’တိ ဝုတ္တတ္တာ ဣမဿ စ ဝစနဿ န ပါဠိဘူတတ္တာ. န စ သုတ္တာနုလောမံ ‘‘သုတ္တာနုလောမံ နာမ စတ္တာရော မဟာပဒေသာ’’တိ (ပါရာ. အဋ္ဌ. ၁.၄၅) ဝုတ္တတ္တာ ဣမဿ စ မဟာပဒေသဘာဝါဘာဝတော. န စ အာစရိယဝါဒေါ ‘‘အာစရိယဝါဒေါ နာမ ဓမ္မသင်္ဂါဟကေဟိ ပဉ္စဟိ အရဟန္တသတေဟိ ဌပိတာ ပါဠိဝိနိမုတ္တာ ဩက္ကန္တဝိနိစ္ဆယပ္ပဝတ္တာ အဋ္ဌကထာတန္တီ’’တိ ဝစနတော ဣမဿ စ အဋ္ဌကထာပါဌဘာဝါဘာဝတော. န စ အတ္တနောမတိ ‘‘အတ္တနောမတိ နာမ သုတ္တသုတ္တာနုလောမအာစရိယဝါဒေ မုဉ္စိတွာ အနုမာနေန အတ္တနော ဗုဒ္ဓိယာ နယဂ္ဂါဟေန ဥပဋ္ဌိတာကာရကထနံ, အပိစ သုတ္တန္တာဘိဓမ္မဝိနယဋ္ဌကထာသု အာဂတော သဗ္ဗောပိ [Pg.141] ထေရဝါဒေါ အတ္တနောမတိ နာမာ’’တိ ဝုတ္တတ္တာ ဣမဿ စ အဋ္ဌကထာသု အာဂတတ္ထေရဝါဒဘာဝါဘာဝတော. In these two sections, regarding the phrase 'one stands in the position of using something as a debt,' the statement 'the robe that I used yesterday...' and so on, is cited. Relying on this method, some learned ones now say: 'What was used this morning should be reflected upon in the evening in the past tense, thus: "The robe that I used today..." and so on.' Some say: 'Only what was used yesterday should be reflected upon in the past tense, not what was used today; that, however, should be reflected upon in the present tense.' Herein, the original statement should be investigated thus: How? Is this statement 'yesterday...' and so on a sutta, or in conformity with a sutta, or a teacher's doctrine, or a personal opinion? In this regard, it is not a sutta, for it is said, 'A sutta is the Pāḷi in the entire Vinaya Piṭaka,' and this statement is not Pāḷi. Nor is it in conformity with a sutta, for it is said, 'In conformity with a sutta means the four great standards,' and this statement is not one of the great standards. Nor is it a teacher's doctrine, for it is said, 'A teacher's doctrine is the commentarial tradition established by the five hundred arahants, the compilers of the Dhamma, which is apart from the Pāḷi and proceeds by way of settled decisions,' and this statement is not a passage from the commentary. Nor is it a personal opinion, for it is said, 'A personal opinion is a statement of a form presented by grasping a method with one's own intelligence through inference, apart from the suttas, what conforms to the suttas, and the teachers' doctrines; moreover, the entire Theravāda teaching found in the commentaries on the Suttas, Abhidhamma, and Vinaya is also called a personal opinion,' and this statement is not a Theravāda teaching found in the commentaries. ဣတိ – Thus – ‘‘စတုဗ္ဗိဓဉှိ ဝိနယံ, မဟာထေရာ မဟိဒ္ဓိကာ; နီဟရိတွာ ပကာသေသုံ, ဓမ္မသင်္ဂါဟကာ ပုရာ’’တိ. (ပါရာ. အဋ္ဌ. ၁.၄၅) – For the great elders of great power, the compilers of the Dhamma in the past, having extracted the fourfold Vinaya, proclaimed it. ဝုတ္တေသု စတုဗ္ဗိဓဝိနယေသု အနန္တောဂဓတ္တာ ဣဒံ ဝစနံ ဝိစာရေတဗ္ဗံ. တေန ဝုတ္တံ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၅၈၅) ဋီကာစရိယေန ‘‘တံ ဝီမံသိတဗ္ဗ’’န္တိ. အထ ဝါ ‘‘နယဂ္ဂါဟေန ဥပဋ္ဌိတာကာရကထန’’န္တိ ဣမိနာ လက္ခဏေန တေသံ တေသံ အာစရိယာနံ ဥပဋ္ဌိတာကာရဝသေန ကထနံ အတ္တနောမတိ သိယာ, ဧဝမ္ပိ ဝိစာရေတဗ္ဗမေဝ. ‘‘အတ္တနောမတိ အာစရိယဝါဒေ ဩတာရေတဗ္ဗာ. သစေ တတ္ထ ဩတရတိ စေဝ သမေတိ စ, ဂဟေတဗ္ဗာ. သစေ နေဝ ဩတရတိ န သမေတိ, န ဂဟေတဗ္ဗာ. အယဉှိ အတ္တနောမတိ နာမ သဗ္ဗဒုဗ္ဗလာ’’တိ (ပါရာ. အဋ္ဌ. ၁.၄၅) ဝစနတော ဣမဿ စ ဝစနဿ အဋ္ဌကထာဝစနေ အနောတရဏတော အပ္ပဝိသနတော. ဝုတ္တဉှိ အဋ္ဌကထာယံ ‘‘သစဿ အပ္ပစ္စဝေက္ခတောဝ အရုဏော ဥဂ္ဂစ္ဆတိ, ဣဏပရိဘောဂဋ္ဌာနေ တိဋ္ဌတီ’’တိ. Since this statement is not included in the fourfold Vinaya that has been mentioned, it should be investigated. Therefore it was said by the subcommentary teacher in the Sāratthadīpanī: 'It should be investigated.' Alternatively, a statement made by various teachers according to the form that has occurred to them, characterized as 'a statement of a form presented by grasping a method,' might be a personal opinion; even so, it must still be investigated. 'A personal opinion should be tested against the teachers' doctrine. If it fits and agrees, it should be accepted. If it neither fits nor agrees, it should not be accepted. For this so-called "personal opinion" is the weakest of all.' And this is because this statement does not fit with or enter into the word of the commentary. For it is said in the commentary: 'If dawn arises while it has not been reflected upon by him, he stands in the position of using it as a debt.' အပရော နယော – ကိံ ဣဒံ ဝစနံ ပါဠိဝစနံ ဝါ အဋ္ဌကထာဝစနံ ဝါ ဋီကာဝစနံ ဝါ ဂန္ထန္တရဝစနံ ဝါတိ. တတ္ထ န တာဝ ပါဠိဝစနံ, န အဋ္ဌကထာဝစနံ, န ဂန္ထန္တရဝစနံ, အထ ခေါ ဋီကာဝစနန္တိ. ဟောတု ဋီကာဝစနံ, သကဝစနံ ဝါ ပရဝစနံ ဝါ အဓိပ္ပေတဝစနံ ဝါ အနဓိပ္ပေတဝစနံ ဝါတိ. တတ္ထ န သကဝစနံ ဟောတိ, အထ ခေါ ပရဝစနံ. တေနာဟ ‘‘ဝဒန္တီ’’တိ. န ဋီကာစရိယေန အဓိပ္ပေတဝစနံ ဟောတိ, အထ ခေါ အနဓိပ္ပေတဝစနံ. တေနာဟ ‘‘တံ ဝီမံသိတဗ္ဗ’’န္တိ. တေဟိ ပန အာစရိယေဟိ အတီတပရိဘောဂပစ္စဝေက္ခဏာတိ ဣဒံ [Pg.142] အတီတပအဘောဂဝသေန ပစ္စဝေက္ခဏာ အတီတပရိဘောဂပစ္စဝေက္ခဏာတိ ပရိကပ္ပေတွာ အတီတဝါစကေန သဒ္ဒေန ယောဇေတွာ ကတံ ဘဝေယျ. အတီတေ ပရိဘောဂေါ အတီတပရိဘောဂေါ, အတီတပရိဘောဂဿ ပစ္စဝေက္ခဏာ အတီတပရိဘောဂပစ္စဝေက္ခဏာတိ ဧဝံ ပန ကတေ အတီတပရိဘောဂဿ ပစ္စုပ္ပန္နသမီပတ္တာ ပစ္စုပ္ပန္နဝါစကေန သဒ္ဒေန ကထနံ ဟောတိ ယထာ တံ နဂရတော အာဂန္တွာ နိသိန္နံ ပုရိသံ ‘‘ကုတော အာဂစ္ဆသီ’’တိ ဝုတ္တေ ‘‘နဂရတော အာဂစ္ဆာမီ’’တိ ပစ္စုပ္ပန္နဝါစကသဒ္ဒေန ကထနံ. Another method: Is this statement a Pāḷi statement, a commentarial statement, a sub-commentarial statement, or a statement from another book? Here, it is not a Pāḷi statement, nor a commentarial statement, nor a statement from another book, but rather a sub-commentarial statement. Granted it is a sub-commentarial statement, is it the author's own statement, another's statement, an endorsed statement, or an unendorsed statement? Here, it is not the author's own statement, but another's statement. Therefore it says, 'they say.' It is not a statement endorsed by the sub-commentary teacher, but rather an unendorsed statement. Therefore it says, 'that should be investigated.' However, by those teachers, this 'reflection on past use' might have been formulated by connecting it with a word indicating the past, having conceived it as 'reflection by way of past use is reflection on past use.' Use in the past is 'past use'; reflection on past use is 'reflection on past use.' But when it is done thus, because the past use is near to the present, the statement is made with a word indicating the present, just as when a man who has come from the city and is sitting is asked, 'From where are you coming?' and he replies, 'I am coming from the city,' speaking with a word indicating the present. ဝိနယသုတ္တန္တဝိသုဒ္ဓိမဂ္ဂါဒီသု (မ. နိ. ၁.၂၃; ဝိသုဒ္ဓိ. ၁.၁၈) စ ‘‘ပဋိသင်္ခါ ယောနိသော စီဝရံ ပဋိသေဝတီ’’တိ ဝတ္တမာနဝစနေနေဝ ပါဌော ဟောတိ, န အတီတဝစနေန, အတီတပရိဘောဂေါတိ စ ဣမသ္မိံယေဝ ဒိဝသေ ပစ္ဆာဘတ္တာဒိကာလံ ဥပါဒါယ ပုရေဘတ္တာဒီသု ပရိဘောဂေါ ဣစ္ဆိတဗ္ဗော, န ဟိယျော ပရိဘောဂေါ. ကထံ ဝိညာယတီတိ စေ? အဋ္ဌကထာပမာဏေန. ဝုတ္တဉှိ အဋ္ဌကထာယံ (ပါရာ. အဋ္ဌ. ၂.၅၈၅) ‘‘ပိဏ္ဍပါတော အာလောပေ အာလောပေ, တထာ အသက္ကောန္တေန ပုရေဘတ္တပစ္ဆာဘတ္တပုရိမယာမပစ္ဆိမယာမေသု. သစဿ အပ္ပစ္စဝေက္ခတောဝ အရုဏော ဥဂ္ဂစ္ဆတိ, ဣဏပရိဘောဂဋ္ဌာနေ တိဋ္ဌတီ’’တိ. ဧတေန ပိဏ္ဍပါတံ အာလောပေ အာလောပေ ပစ္စဝေက္ခန္တော ဘောဇနကိရိယာယ အပရိနိဋ္ဌိတတ္တာ မုချတော ပစ္စုပ္ပန္နပစ္စဝေက္ခဏာ ဟောတိ, ပုရေဘတ္တာဒီသု စတူသု ကောဋ္ဌာသေသု ပစ္စဝေက္ခန္တော ဘောဇနကိရိယာယ ပရိနိဋ္ဌိတတ္တာ အတီတပစ္စဝေက္ခဏာ ဟောတီတိ ဒဿေတိ. သာ ပန ပစ္စုပ္ပန္နသမီပတ္တာ ဝတ္တမာနဝစနေန ဝိဓီယတိ. ယဒိ ဟိ ဟိယျော ပရိဘုတ္တာနိ အတီတပစ္စဝေက္ခဏေန ပစ္စဝေက္ခိတဗ္ဗာနိ သိယုံ, အတီတဒုတိယဒိဝသတတိယဒိဝသာဒိမာသသံဝစ္ဆရာဒိပရိဘုတ္တာနိပိ ပစ္စဝေက္ခိတဗ္ဗာနိ သိယုံ, ဧဝဉ္စ သတိ ယထာဝုတ္တအဋ္ဌကထာဝစနံ နိရတ္ထကံ သိယာ, တသ္မာ အဋ္ဌကထာဝစနမေဝ ပမာဏံ ကာတဗ္ဗံ. ယထာဟ – In the Vinaya, the Suttas, the Visuddhimagga, and other texts, the reading is with a present-tense expression, not a past-tense one: 'Reflecting wisely, one uses the robe.' And 'past use' here should be understood as use on this very day—such as before the meal and after the meal—not use from the previous day. How is this known? By the authority of the commentary. For it is stated in the commentary: 'Almsfood is to be reflected upon with each mouthful; for one who is unable to do so, it should be done during the periods before the meal, after the meal, in the first watch of the night, and in the last watch of the night. If dawn arises without it having been reflected upon, one stands in the position of using it as a debt.' By this it is shown that reflecting on almsfood with each mouthful is primarily a reflection on the present because the act of eating is not yet completed, whereas reflecting during the four periods—before the meal, etc.—is a reflection on the past because the act of eating is completed. That reflection, however, is prescribed with a present-tense expression because of its nearness to the present. For if things used the previous day were to be reflected upon with a reflection on the past, then those used two days ago, three days ago, months, or even years ago would also have to be reflected upon. If this were so, the aforesaid statement of the commentary would be meaningless. Therefore, the statement of the commentary alone should be taken as the authority. As it is said: ‘‘ဗုဒ္ဓေန [Pg.143] ဓမ္မော ဝိနယော စ ဝုတ္တော; ယော တဿ ပုတ္တေဟိ တထေဝ ဉာတော; သော ယေဟိ တေသံ မတိမစ္စဇန္တာ; ယသ္မာ ပုရေ အဋ္ဌကထာ အကံသု. The Dhamma and Vinaya spoken by the Buddha, was known in just that way by His sons; by whom, not transgressing their understanding, the commentaries were composed in the past. ‘‘တသ္မာ ဟိ ယံ အဋ္ဌကထာသု ဝုတ္တံ; တံ ဝဇ္ဇယိတွာန ပမာဒလေခံ; သဗ္ဗမ္ပိ သိက္ခာသု သဂါရဝါနံ; ယသ္မာ ပမာဏံ ဣဓ ပဏ္ဍိတာန’’န္တိ. (ပါရာ. အဋ္ဌ. ၁.ဂန္ထာရမ္ဘကထာ); Therefore, what is said in the commentaries, excluding any scribal error, is entirely the authority here for the wise who respect the trainings. ယသ္မာ စ သဗ္ဗာသဝသုတ္တာဒီသု (မ. နိ. ၁.၂၃) ဘဂဝတာ ဒေသိတကာလေ ဘိက္ခုကတ္တုကတ္တာ နာမယောဂတ္တာ ဝတ္တမာနပဌမပုရိသဝသေန ‘‘ပဋိသင်္ခါ ယောနိသော စီဝရံ ပဋိသေဝတီ’’တိ ဒေသိတာ, တဒနုကရဏေန ဘိက္ခူနံ ပစ္စဝေက္ခဏကာလေ အတ္တကတ္တုကတ္တာ အမှယောဂတ္တာ ဝတ္တမာနဥတ္တမပုရိသဝသေန ‘‘ပဋိသင်္ခါ ယောနိသော စီဝရံ ပဋိသေဝါမီ’’တိ ပစ္စဝေက္ခိတဗ္ဗာ ဟောတိ, ‘‘သီတဿ ပဋိဃာတာယာ’’တိအာဒီနိ တဒတ္ထသမ္ပဒါနပဒါနိ စ ‘‘ပဋိသေဝတိ, ပဋိသေဝါမီ’’တိ ဝုတ္တပဋိသေဝနကိရိယာယမေဝ သမ္ဗန္ဓိတဗ္ဗာနိ ဟောန္တိ, တာနိ စ ကိရိယာပဒါနိ ပစ္စုပ္ပန္နဝသေန ဝါ ပစ္စုပ္ပန္နသမီပအတီတဝသေန ဝါ ဝတ္တမာနဝိဘတ္တိယုတ္တာနိ ဟောန္တိ, တသ္မာ ပစ္စုပ္ပန္နပရိဘုတ္တာနံ ဝါ အတီတပရိဘုတ္တာနံ ဝါ ပစ္စယာနံ ပစ္စဝေက္ခဏကာလေ ‘‘ပဋိသေဝါမီ’’တိ ဝစနံ ဘဂဝတော ဝစနဿ အနုဂတတ္တာ ဥပပန္နမေဝါတိ ဒဋ္ဌဗ္ဗံ. And since in the Sabbāsava Sutta and others, when the Blessed One taught, it was taught in the present tense, third person—'reflecting wisely, one uses the robe'—because the monk is the agent and the construction is third-person. In imitation of that, when monks reflect, it should be reflected upon in the present tense, first person—'reflecting wisely, I use the robe'—because oneself is the agent and the construction is first-person. The phrases expressing purpose in the dative case, such as 'for warding off cold,' are to be connected only with the action of using expressed as 'one uses' or 'I use.' And those verbal forms, using a present tense inflection, can signify either the present or the past that is near to the present. Therefore, it should be understood that when reflecting on requisites being used in the present or that were used in the past, the expression 'I use' is indeed fitting because it accords with the Blessed One's utterance. အနုဝစနေပိ ဧဝံ ဝိစာရဏာ ကာတဗ္ဗာ – ‘‘အဇ္ဇ ပါတော ပရိဘုတ္တံ သာယံ ပစ္စဝေက္ခန္တေန အဇ္ဇ ယံ မယာ စီဝရံ ပရိဘုတ္တန္တိအာဒိနာ အတီတဝသေန ပစ္စဝေက္ခဏာ ကာတဗ္ဗာ’’တိ ယေ ဝဒန္တိ, တေ ဧဝံ ပုစ္ဆိတဗ္ဗာ – ကိံ ဘဝန္တော ဘဂဝတာ အတီတပရိဘုတ္တေသု အတီတဝသေန ပစ္စဝေက္ခဏာ ဒေသိတာတိ? န ဒေသိတာ. ကထံ ဒေသိတာတိ? ‘‘ပစ္စဝေက္ခတီ’’တိ ပစ္စုပ္ပန္နဝသေနေဝ [Pg.144] ဒေသိတာတိ. ကိံ ဘောန္တော ဘဂဝတော ကာလေ အတီတပရိဘုတ္တေသု ပစ္စဝေက္ခဏာ နတ္ထီတိ? အတ္ထိ. အထ ကသ္မာ ဘဂဝတာ ပစ္စုပ္ပန္နဝသေနေဝ ပစ္စဝေက္ခဏာ ဒေသိတာတိ? ပစ္စုပ္ပန္နသမီပဝသေန ဝါ သာမညဝသေန ဝါ ဒေသိတာတိ. ဧဝံ သန္တေ ဘဂဝတော အနုကရဏေန ဣဒါနိပိ အတီတပရိဘုတ္တာနံ ပစ္စယာနံ ပစ္စုပ္ပန္နဝသေန ပစ္စဝေက္ခဏာ ကာတဗ္ဗာတိ. ယေ ပန ဧဝံ ဝဒန္တိ ‘‘ဟိယျော ပရိဘုတ္တာနမေဝ အတီတပစ္စဝေက္ခဏာ ကာတဗ္ဗာ, န အဇ္ဇ ပရိဘုတ္တာနံ, တေသံ ပန ပစ္စုပ္ပန္နပစ္စဝေက္ခဏာယေဝါ’’တိ, တေ ဧဝံ ဝတ္တဗ္ဗာ – ကိံ ဘောန္တော ယထာ တုမှေ ဝဒန္တိ, ဧဝံ ပါဠိယံ အတ္ထီတိ? နတ္ထိ. အဋ္ဌကထာယံ အတ္ထီတိ? နတ္ထိ. ဧဝံ သန္တေ သာဋ္ဌကထေသု တေပိဋကေသု ဗုဒ္ဓဝစနေသု အသံဝိဇ္ဇမာနံ တုမှာကံ ဝစနံ ကထံ ပစ္စေတဗ္ဗန္တိ? အာစရိယပရမ္ပရာဝသေန. ဟောတု တုမှာကံ အာစရိယလဒ္ဓိဝသေန ကထနံ, ကာလော နာမ တိဝိဓော အတီတော အနာဂတော ပစ္စုပ္ပန္နောတိ. တတ္ထ ပရိနိဋ္ဌိတကိရိယာ အတီတော နာမ, အဘိမုခကိရိယာ အနာဂတော နာမ, အာရဒ္ဓအနိဋ္ဌိတကိရိယာ ပစ္စုပ္ပန္နော နာမ. တေနာဟု ပေါရာဏာ – In the recitation, this investigation should be made: Those who say, “What was used this morning should be reviewed in the evening by reflecting on it in terms of the past, with the thought, ‘Today, the robe that I used…,’ and so on,” should be asked: “Venerables, did the Blessed One teach that reflection on things used in the past should be done in terms of the past?” He did not. “How did he teach it?” He taught it in terms of the present, saying, “One reflects.” “Venerables, was there no reflection on things used in the past during the Blessed One’s time?” There was. “Then why did the Blessed One teach reflection in terms of the present?” It was taught either by way of proximity to the present or by way of generality. This being so, in imitation of the Blessed One, even now reflection on requisites used in the past should be done in terms of the present. But those who say, “Reflection in terms of the past should be done only for what was used yesterday, not for what was used today; for the latter, there is only reflection in terms of the present,” should be told: “Venerables, is what you say found in the Pāli canon?” It is not. “Is it found in the commentaries?” It is not. “This being so, since your statement is not found in the words of the Buddha in the Tipiṭaka with its commentaries, how can it be accepted?” “Through the lineage of teachers.” Let your statement be on the grounds of what you have received from your teachers. Time is threefold: past, future, and present. Therein, a completed action is called past; an impending action is called future; and an action that has been started but not completed is called present. Thus the ancients have said: ‘‘အာရဒ္ဓါနိဋ္ဌိတော ဘာဝေါ, ပစ္စုပ္ပန္နော သုနိဋ္ဌိတော; အတီတာနာဂတုပ္ပာဒ-မပ္ပတ္တာဘိမုခါ ကိရိယာ’’တိ. “A state that has been started but is unfinished is the present; one that is well-finished is the past; an action that is impending but has not yet reached its arising is the future.” တတ္ထ အဇ္ဇ ဝါ ဟောတု ဟိယျော ဝါ တတော ပုဗ္ဗေ ဝါ, ပရိဘုတ္တပစ္စယော သုပရိနိဋ္ဌိတဘုဉ္ဇနကိရိယတ္တာ အတီတော နာမ. တတ္ထ ဟိယျော ဝါ တတော ပုဗ္ဗေ ဝါ ပရိဘုတ္တပစ္စယော အတိက္ကန္တအရုဏုဂ္ဂမနတ္တာ န ပစ္စဝေက္ခဏာရဟော, ပစ္စဝေက္ခိတောပိ အပ္ပစ္စဝေက္ခိတောယေဝ ဟောတိ, ဣဏပရိဘောဂဋ္ဌာနေ တိဋ္ဌတိ. ဝုတ္တဉှိ အဋ္ဌကထာယံ ‘‘သစဿ အပ္ပစ္စဝေက္ခတောဝ အရုဏော ဥဂ္ဂစ္ဆတိ, ဣဏပရိဘောဂဋ္ဌာနေ တိဋ္ဌတီ’’တိ. အဇ္ဇေဝ ပန စီဝရဉ္စ သေနာသနဉ္စ ပရိဘောဂေ ပရိဘောဂေ, ပိဏ္ဍပါတံ အာလောပေ အာလောပေ, ဘေသဇ္ဇံ ပဋိဂ္ဂဟဏေ ပရိဘောဂေ စ [Pg.145] ပစ္စဝေက္ခတော အပရိနိဋ္ဌိတဘုဉ္ဇနကိရိယတ္တာ ပစ္စုပ္ပန္နပရိဘုတ္တပစ္စဝေက္ခဏာ နာမ ဟောတိ. ပုရေ ပရိဘုတ္တံ တတော ပစ္ဆာ စတူသု ကောဋ္ဌာသေသု ပစ္စဝေက္ခတော သုပရိနိဋ္ဌိတဘုဉ္ဇနကိရိယတ္တာ အတီတပရိဘုတ္တပစ္စဝေက္ခဏာ နာမ ဟောတိ. ဧတ္တကံ ပစ္စဝေက္ခဏာယ ခေတ္တံ, န တတော ပုဗ္ဗေ ပစ္ဆာ ဝါ. ယထာဟ အဋ္ဌကထာယံ ‘‘သီလဝတော အပ္ပစ္စဝေက္ခိတပရိဘောဂေါ ဣဏပရိဘောဂေါ နာမ. တသ္မာ စီဝရံ ပရိဘောဂေ ပရိဘောဂေ…ပေ… ဘေသဇ္ဇဿ ပဋိဂ္ဂဟဏေပိ ပရိဘောဂေပိ သတိပစ္စယတာ ဝဋ္ဋတီ’’တိ, တသ္မာ ဟိယျော ပရိဘုတ္တဿ ဣဏပရိဘောဂတ္တာ တံ အနာမသိတွာ အဇ္ဇ ပရိဘုတ္တေသု အတီတပစ္စုပ္ပန္နေသု ဘဂဝတော ဝစနဿ အနုကရဏေန ဝတ္တမာနဝိဘတ္တိယုတ္တေန ‘‘ပဋိသေဝါမီ’’တိ ကိရိယာပဒေန ပစ္စဝေက္ခဏာ သူပပန္နာ ဟောတီတိ ဒဋ္ဌဗ္ဗာ. ဤဒိသပစ္စဝေက္ခဏမေဝ သန္ဓာယ ဝိမတိဝိနောဒနိယာဒီသု (ဝိ. ဝိ. ဋီ. ၁.၅၈၅) ‘‘ပစ္စယသန္နိဿိတသီလဿ အတီတပစ္စဝေက္ခဏာယ ဝိသုဇ္ဈနတော’’တိ ဝုတ္တံ. Therein, whether today, yesterday, or before, a requisite that has been used is called ‘past’ because the act of using it is fully completed. In this regard, a requisite used yesterday or before is not a proper object for reflection because dawn has already passed; even if reflected upon, it is as if not reflected upon, and it remains in the state of a use in debt. For it is said in the commentary: “If dawn rises while it is still unreflected upon, it remains in the state of a use in debt.” But when one reflects today on the robe and lodging at each use, on almsfood with each morsel, and on medicine at its reception and use, because the act of using is not yet completed, this is called reflection on requisites used in the present. When one reflects in the four periods on what was previously used, because the act of using is well-completed, this is called reflection on requisites used in the past. This is the extent of the field for reflection, not before or after. As the commentary says: “For one who is virtuous, unreflected use is called use in debt. Therefore, for the robe at each use… and for medicine at its reception and use, mindfulness regarding the requisites is proper.” Therefore, it should be understood that since what was used yesterday is a use in debt, one should not advert to it but should reflect on what was used today—both past and present uses—in imitation of the Blessed One’s words, with the verb “I use” (paṭisevāmi), which has a present tense ending. Such reflection is well-founded. It is with reference to this kind of reflection that it is said in the Vimativinodanī and other texts: “because of the purification of the virtue dependent on requisites through reflection on the past.” ဧဝံ ပစ္စယသန္နိဿိတသီလဿ သုဒ္ဓိံ ဒဿေတွာ ဣဒါနိ တေနေဝ ပသင်္ဂေန သဗ္ဗာပိ သုဒ္ဓိယော ဒဿေတုံ ‘‘စတုဗ္ဗိဓာ ဟိ သုဒ္ဓီ’’တိအာဒိမာဟ. တတ္ထ သုဇ္ဈတိ ဧတာယာတိ သုဒ္ဓိ, ယထာဓမ္မံ ဒေသနာဝ သုဒ္ဓိ ဒေသနာသုဒ္ဓိ. ဝုဋ္ဌာနဿပိ စေတ္ထ ဒေသနာယ ဧဝ သင်္ဂဟော ဒဋ္ဌဗ္ဗော. ဆိန္နမူလာပတ္တီနံ ပန အဘိက္ခုတာပဋိညာယေဝ ဒေသနာ. အဓိဋ္ဌာနဝိသိဋ္ဌော သံဝရောဝ သုဒ္ဓိ သံဝရသုဒ္ဓိ. ဓမ္မေန သမေန ပစ္စယာနံ ပရိယေဋ္ဌိ ဧဝ သုဒ္ဓိ ပရိယေဋ္ဌိသုဒ္ဓိ. စတူသု ပစ္စယေသု ဝုတ္တဝိဓိနာ ပစ္စဝေက္ခဏာဝ သုဒ္ဓိ ပစ္စဝေက္ခဏသုဒ္ဓိ. ဧသ တာဝ သုဒ္ဓီသု သမာသနယော. သုဒ္ဓိမန္တေသု သီလေသု ပန ဒေသနာ သုဒ္ဓိ ဧတဿာတိ ဒေသနာသုဒ္ဓိ. သေသေသုပိ ဧသေဝ နယော. န ပုနေဝံ ကရိဿာမီတိ ဧတ္ထ ဧဝန္တိ သံဝရဘေဒံ သန္ဓာယာဟ. ပဟာယာတိ [Pg.146] ဝဇ္ဇေတွာ, အကတွာတိ အတ္ထော. ဝိမတိဝိနောဒနိယံ ပန ‘‘သုဇ္ဈတိ ဒေသနာဒီဟိ, သောဓီယတီတိ ဝါ သုဒ္ဓိ, စတုဗ္ဗိဓသီလံ. တေနာဟ ‘ဒေသနာယ သုဇ္ဈနတော’တိအာဒိ. ဧတ္ထ ဒေသနာဂ္ဂဟဏေန ဝုဋ္ဌာနမ္ပိ ဆိန္နမူလာနံ အဘိက္ခုတာပဋိညာပိ သင်္ဂဟိတာ. ဆိန္နမူလာပတ္တီနမ္ပိ ဟိ ပါရာဇိကာပတ္တိဝုဋ္ဌာနေန ဟေဋ္ဌာပရိရက္ခိတံ ဘိက္ခုသီလံ ဝိသုဒ္ဓံ နာမ ဟောတိ. တေန တေသံ မဂ္ဂပဋိလာဘောပိ သမ္ပဇ္ဇတီ’’တိ ဝုတ္တံ. Having thus shown the purity of the virtue dependent on requisites, he now says, “For purity is fourfold,” etc., in order to show all the purities in the same connection. Herein, purity (suddhi) is that by which one is purified. A confession in accordance with the Dhamma is itself purity; this is purity of confession (desanāsuddhi). Herein, emergence from an offense should also be understood as included under confession. But for offenses with cut-off roots, the confession is simply the declaration of no longer being a bhikkhu. Restraint distinguished by determination is itself purity; this is purity of restraint (saṃvarasuddhi). The search for requisites righteously and peacefully is itself purity; this is purity of search (pariyeṭṭhisuddhi). Reflection on the four requisites in the way described is itself purity; this is purity of reflection (paccavekkhaṇasuddhi). This is the summary analysis of the purities. But with regard to the virtues that possess purity, the compound `desanāsuddhi` means: the virtue for which confession is its purity. The same method applies to the others. In the phrase, “I will not do so again,” the word “so” refers to the breach of restraint. “Having abandoned” means having avoided, that is, not having done. But in the Vimativinodanī it is said: “Purity (suddhi) is that which is purified or cleansed by confession, etc.; this is the fourfold virtue. Thus he says, ‘by purification through confession,’ etc. Here, the term ‘confession’ also includes emergence from an offense and the declaration of no longer being a bhikkhu for those with cut-off roots. For in the case of offenses with cut-off roots, the bhikkhu’s virtue that was guarded up to that point is called purified by emergence from a pārājika offense. Thereby they can even attain the path.” တတ္ထ ဒေသီယတိ ဥစ္စာရီယတီတိ ဒေသနာ, ဒိသီ ဥစ္စာရဏေတိ ဓာတု, ဒေသီယတိ ဉာပီယတိ ဧတာယာတိ ဝါ ဒေသနာ, ဒိသ ပေက္ခနေတိ ဓာတု. ဥဘယထာပိ ဝိရတိပဓာနကုသလစိတ္တသမုဋ္ဌိတော ဒေသနာဝစီဘေဒသဒ္ဒေါ. သံဝရဏံ သံဝရော, သံ-ပုဗ္ဗ ဝရ သံဝရဏေတိ ဓာတု, သတိပဓာနော စိတ္တုပ္ပာဒေါ. ပရိယေသနာ ပရိယေဋ္ဌိ, ပရိ-ပုဗ္ဗ ဣသ ပရိယေသနေတိ ဓာတု, ဝီရိယပဓာနော စိတ္တုပ္ပာဒေါ. ပဋိ ပုနပ္ပုနံ ဩဂါဟေတွာ ဣက္ခနာ ပစ္စဝေက္ခဏာ, ပဋိ-ပုဗ္ဗ အဝ-ပုဗ္ဗ ဣက္ခ ဒဿနင်္ကေသူတိ ဓာတု, ပညာပဓာနော စိတ္တုပ္ပာဒေါ. တေသု ဒေသနာယ ဝစီဘေဒသဒ္ဒဘာဝတော ဝစီဘေဒံ ကာတုံ အသက္ကောန္တဿ စ ဒုတိယကံ အလဘန္တဿ စ န သမ္ပဇ္ဇတိ, သေသာ ပန စိတ္တုပ္ပာဒမတ္တဘာဝတော ဝစီဘေဒံ ကာတုံ အသက္ကောန္တဿပိ ဒုတိယကံ အလဘန္တဿပိ သမ္ပဇ္ဇန္တိ ဧဝ, တသ္မာ ဂိလာနာဒိကာလေသု ပစ္စဝေက္ခဏာပါဌံ ပဌိတုမသက္ကောန္တေနပိ အတ္ထံ မနသိ ကတွာ စိတ္တေနေဝ ပစ္စဝေက္ခဏာ ကာတဗ္ဗာတိ. Herein, confession (desanā) is so called because it is pointed out or uttered; the root is `dis` in the sense of uttering. Or, it is that by which something is made known; the root is `dis` in the sense of seeing. In either case, confession is the sound of verbal expression that arises from a wholesome state of mind in which abstinence is prominent. Restraint (saṃvaro) is a restraining; the root is `var` with the prefix `saṃ-` in the sense of restraining; it is a state of mind in which mindfulness is prominent. Search (pariyeṭṭhi) is a searching; the root is `is` with the prefix `pari-` in the sense of searching; it is a state of mind in which energy is prominent. Reflection (paccavekkhaṇā) is seeing after repeatedly plunging into something; the root is `ikkh` with the prefixes `paṭi-` and `ava-` in the sense of seeing and marking; it is a state of mind in which wisdom is prominent. Among these, since confession consists of the sound of verbal expression, it cannot be accomplished by one who is unable to produce verbal expression or who cannot find a second person. But the others, being merely mental processes, can be accomplished even by one who is unable to produce verbal expression or who cannot find a second person. Therefore, at times of sickness and so on, even one who is unable to recite the text for reflection should reflect with the mind alone, having attended to the meaning. ဒါတဗ္ဗဋ္ဌေန ဒါယံ, တံ အာဒိယန္တီတိ ဒါယာဒါ, အနနုညာတေသု သဗ္ဗေန သဗ္ဗံ ပရိဘောဂါဘာဝတော အနုညာတေသုယေဝ စ ပရိဘောဂသဗ္ဘာဝဘာဝတော ဘိက္ခူဟိ ပရိဘုဉ္ဇိတဗ္ဗပစ္စယာ ဘဂဝတော သန္တကာ. ဓမ္မဒါယာဒသုတ္တဉ္စေတ္ထ သာဓကန္တိ ‘‘ဓမ္မဒါယာဒါ မေ, ဘိက္ခဝေ, ဘဝထ, မာ အာမိသဒါယာဒါ, အတ္ထိ မေ တုမှေသု အနုကမ္ပာ, ကိန္တိ မေ သာဝကာ ဓမ္မဒါယာဒါ ဘဝေယျုံ, နော အာမိသဒါယာဒါ’’တိ ဧဝံ ပဝတ္တံ ဓမ္မဒါယာဒသုတ္တဉ္စ [Pg.147] (မ. နိ. ၁.၂၉) ဧတ္ထ ဧတသ္မိံ အတ္ထေ သာဓကံ. အဝီတရာဂါနံ တဏှာဝသီကတာယ ပစ္စယပရိဘောဂေ သာမိဘာဝေါ နတ္ထိ, တဒဘာဝေန ဝီတရာဂါနံ တတ္ထ သာမိဘာဝေါ ယထာရုစိ ပရိဘောဂသဗ္ဘာဝတော. တထာ ဟိ တေ ပဋိကူလမ္ပိ အပ္ပဋိကူလာကာရေန အပ္ပဋိကူလမ္ပိ ပဋိကူလာကာရေန တဒုဘယမ္ပိ ဝဇ္ဇေတွာ အဇ္ဈုပေက္ခဏာကာရေန ပစ္စယေ ပရိဘုဉ္ဇန္တိ, ဒါယကာနဉ္စ မနောရထံ ပရိပူရေန္တိ. တေနာဟ ‘‘တေ ဟိ တဏှာယ ဒါသဗျံ အတီတတ္တာ သာမိနော ဟုတွာ ပရိဘုဉ္ဇန္တီ’’တိ. ယော ပနာယံ သီလဝတော ပုထုဇ္ဇနဿ ပစ္စဝေက္ခိတပရိဘောဂေါ, သော ဣဏပရိဘောဂဿ ပစ္စနီကတ္တာ အာနဏျပရိဘောဂေါ နာမ ဟောတိ. ယထာ ပန ဣဏာယိကော အတ္တနော ရုစိယာ ဣစ္ဆိတံ ဒေသံ ဂန္တုံ န လဘတိ, ဧဝံ ဣဏပရိဘောဂယုတ္တော လောကတော နိဿရိတုံ န လဘတီတိ တပ္ပဋိပက္ခတ္တာ သီလဝတော ပစ္စဝေက္ခိတပရိဘောဂေါ အာနဏျပရိဘောဂေါတိ ဝုစ္စတိ, တသ္မာ နိပ္ပရိယာယတော စတုပရိဘောဂဝိနိမုတ္တော ဝိသုံယေဝါယံ ပရိဘောဂေါတိ ဝေဒိတဗ္ဗော, သော ဣဓ ဝိသုံ န ဝုတ္တော, ဒါယဇ္ဇပရိဘောဂေယေဝ ဝါ သင်္ဂဟံ ဂစ္ဆတီတိ. သီလဝါပိ ဟိ ဣမာယ သိက္ခာယ သမန္နာဂတတ္တာ သေက္ခောတွေဝ ဝုစ္စတိ. An inheritance (dāya) is so called in the sense that it is to be given. Those who take it are heirs (dāyādā). The requisites to be used by the bhikkhus belong to the Blessed One, because there is absolutely no use of what is unpermitted, and because the very possibility of use exists only for what is permitted. The Dhammadāyāda Sutta is also evidence for this point, where it is said: “Bhikkhus, be my heirs in the Dhamma, not my heirs in material things. I have compassion for you and think: ‘How can my disciples be my heirs in the Dhamma, not my heirs in material things?’” (MN 3). For those who are not free from lust, there is no ownership in the use of requisites because they are under the control of craving. Because of the absence of that, those who are free from lust have ownership, since for them there is the possibility of using things as they wish. For they use requisites by treating the repulsive as if it were unrepulsive, the unrepulsive as if it were repulsive, or by avoiding both and using them with equanimity. They also fulfill the aspirations of the donors. Thus it is said: “For they, having transcended slavery to craving, use them as masters.” Now, this reflected use by a virtuous worldling is called use without debt because it is the opposite of use as a debt. Just as a debtor is not able to go to any country he wishes, so one who makes use of things as a debt is not able to escape from the world. Since it is the opposite of that, the reflected use by a virtuous one is called use without debt. Therefore, it should be understood that this use is, in an absolute sense, quite distinct from the four kinds of use. It is not mentioned separately here, or it is included under the use as an inheritance. For even a virtuous person, being endowed with this training, is called a trainee (sekha). သဗ္ဗေသန္တိ အရိယာနံ ပုထုဇ္ဇနာနဉ္စ. ကထံ ပုထုဇ္ဇနာနံ ဣမေ ပရိဘောဂါ သမ္ဘဝန္တီတိ? ဥပစာရဝသေန. ယော ဟိ ပုထုဇ္ဇနဿပိ သလ္လေခပဋိပတ္တိယံ ဌိတဿ ပစ္စယဂေဓံ ပဟာယ တတ္ထ အနုပလိတ္တေန စိတ္တေန ပရိဘောဂေါ, သော သာမိပရိဘောဂေါ ဝိယ ဟောတိ. သီလဝတော ပန ပစ္စဝေက္ခိတပရိဘောဂေါ ဒါယဇ္ဇပရိဘောဂေါ ဝိယ ဟောတိ ဒါယကာနံ မနောရထဿာဝိရာဓနတော. တေန ဝုတ္တံ ‘‘ဒါယဇ္ဇပရိဘောဂေယေဝ ဝါ သင်္ဂဟံ ဂစ္ဆတီ’’တိ. ကလျာဏပုထုဇ္ဇနဿ ပရိဘောဂေ ဝတ္တဗ္ဗမေဝ နတ္ထိ [Pg.148] တဿ သေက္ခသင်္ဂဟတော. သေက္ခသုတ္တ ဉှေတဿ (အ. နိ. ၃.၈၆) အတ္ထဿ သာဓကံ. “For all” means for both noble ones and worldlings. How are these kinds of use possible for worldlings? By way of approximation. For when even a worldling who is established in the practice of effacement, having abandoned greed for the requisites, makes use of them with an undefiled mind, that use is like a master's use. But for a virtuous person, use accompanied by reflection is like the use of an inheritance, because it does not frustrate the aspiration of the donors. Therefore it is said: “Or it is included under the use of an inheritance.” Concerning the use by a virtuous worldling, there is nothing to be said, since he is included among the trainees. The Sekkha Sutta (AN 3.86) is proof of this meaning. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၅၈၅) ပန ‘‘ဒါတဗ္ဗဋ္ဌေန ဒါယံ, တံ အာဒိယန္တီတိ ဒါယာဒါ. သတ္တန္နံ သေက္ခာနန္တိ ဧတ္ထ ကလျာဏပုထုဇ္ဇနာပိ သင်္ဂဟိတာ တေသံ အာနဏျပရိဘောဂဿ ဒါယဇ္ဇပရိဘောဂေ သင်္ဂဟိတတ္တာတိ ဝေဒိတဗ္ဗံ. ဓမ္မဒါယာဒသုတ္တန္တိ ‘‘ဓမ္မဒါယာဒါ မေ, ဘိက္ခဝေ, ဘဝထ, မာ အာမိသဒါယာဒါ’’တိအာဒိနာ ပဝတ္တံ သုတ္တံ (မ. နိ. ၁.၂၉). တတ္ထ ‘‘မာ မေ အာမိသဒါယာဒါတိ ဧဝံ မေ-သဒ္ဒံ အာနေတွာ အတ္ထော ဝေဒိတဗ္ဗော. ဧဝဉှိ ယထာဝုတ္တတ္ထသာဓကံ ဟောတီ’’တိ ဝုတ္တံ. တတ္ထ မေ မမ အာမိသဒါယာဒါ စတုပစ္စယဘုဉ္ဇကာတိ ဘဂဝတော သမ္ဗန္ဓဘူတဿ သမ္ဗန္ဓီဘူတာ ပစ္စယာ ဝုတ္တာ, တသ္မာ ဒါယကေဟိ ဒိန္နာပိ ပစ္စယာ ဘဂဝတာ အနုညာတတ္တာ ဘဂဝတော ပစ္စယာယေဝ ဟောန္တီတိ ဧတဿ အတ္ထဿ ဓမ္မဒါယာဒသုတ္တံ သာဓကံ ဟောတီတိ အတ္ထောတိ ဝုတ္တံ. But in the Vimativinodanī (Vmv-ṭ 1:585) it is said: '“Dāya” means “what is to be given”; those who take it are “dāyādā” (heirs). In the phrase “of the seven trainees,” it should be understood that virtuous worldlings are also included, because their use free from debt is included in the use of an inheritance.' The Dhammadāyāda Sutta is the discourse that begins: 'Bhikkhus, be my heirs in the Dhamma, not my heirs in material things' (MN 3). There it is said: 'The meaning should be understood by supplying the word “me” (my), thus: “do not be my heirs in material things.” For in this way it becomes proof for the aforesaid meaning.' There, 'my heirs in material things' means those who use the four requisites. The requisites are spoken of as belonging to the Blessed One, as being his property. Therefore, even requisites given by donors, since they are permitted by the Blessed One, are indeed the Blessed One's requisites. Thus it is said that the Dhammadāyāda Sutta is proof for this meaning. လဇ္ဇိနာ သဒ္ဓိံ ပရိဘောဂေါ နာမ လဇ္ဇိဿ သန္တကံ ဂဟေတွာ ပရိဘောဂေါ. အလဇ္ဇိနာ သဒ္ဓိန္တိ ဧတ္ထာပိ ဧသေဝ နယော. အာဒိတော ပဋ္ဌာယ ဟိ အလဇ္ဇီ နာမ နတ္ထီတိ ဣမိနာ ဒိဋ္ဌဒိဋ္ဌေသုယေဝ အာသင်္ကာ န ကာတဗ္ဗာတိ ဒဿေတိ. အတ္တနော ဘာရဘူတာ သဒ္ဓိဝိဟာရိကာဒယော. တေပိ နိဝါရေတဗ္ဗာတိ ယော ပဿတိ, တေန နိဝါရေတဗ္ဗာတိ ပါဌော. အဋ္ဌကထာယံ ပန ‘‘ယောပိ အတ္တနော ဘာရဘူတေန အလဇ္ဇိနာ သဒ္ဓိံ ပရိဘောဂံ ကရောတိ, သောပိ နိဝါရေတဗ္ဗော’’တိ ပါဌော ဒိဿတိ, တထာပိ အတ္ထတော ဥဘယထာပိ ယုဇ္ဇတိ. အတ္တနော သဒ္ဓိဝိဟာရိကာဒယောပိ အလဇ္ဇိဘာဝတော နိဝါရေတဗ္ဗာ. အလဇ္ဇီဟိ သဒ္ဓိဝိဟာရိကာဒီဟိ ဧကသမ္ဘောဂံ ကရောန္တာ အညေပိ နိဝါရေတဗ္ဗာဝ. သစေ န [Pg.149] ဩရမတိ, အယမ္ပိ အလဇ္ဇီယေဝ ဟောတီတိ ဧတ္ထ ဧဝံ နိဝါရိတော သော ပုဂ္ဂလော အလဇ္ဇိနာ သဒ္ဓိံ ပရိဘောဂတော ဩရမတိ ဝိရမတိ, ဣစ္စေတံ ကုသလံ. နော စေ ဩရမတိ, အယမ္ပိ အလဇ္ဇီယေဝ ဟောတိ, တေန သဒ္ဓိံ ပရိဘောဂံ ကရောန္တော သောပိ အလဇ္ဇီယေဝ ဟောတီတိ အတ္ထော. တေန ဝုတ္တံ ‘‘ဧဝံ ဧကော အလဇ္ဇီ အလဇ္ဇိသတမ္ပိ ကရောတီ’’တိ. အဓမ္မိယောတိ အနေသနာဒီဟိ ဥပ္ပန္နော. ဓမ္မိယောတိ ဘိက္ခာစရိယာဒီဟိ ဥပ္ပန္နော. သံဃဿေဝ ဒေတီတိ ဘတ္တံ အဂ္ဂဟေတွာ အတ္တနာ လဒ္ဓသလာကံယေဝ ဒေတိ. Use with a conscientious person means taking what belongs to a conscientious person and using it. The same principle applies to “with a shameless person.” This shows that since from the outset there is no one called “shameless,” one should not entertain suspicion merely on the basis of what is seen. One's own co-residents and others who are a burden. The reading is: “They too should be restrained. He who sees this should restrain them.” In the commentary, however, the reading found is: “One who makes use of things together with a shameless person who is a burden to oneself should also be restrained.” Nevertheless, in terms of meaning, both are tenable. One's own co-residents and others should be restrained from their shamelessness. Others who engage in communal use with shameless co-residents and others should also be restrained. If he does not desist, he too becomes shameless. Here the meaning is this: when a person so restrained desists and refrains from use with a shameless person, this is skillful. If he does not desist, he too becomes shameless. The meaning is that one who makes use of things with him also becomes shameless. Hence it is said: “Thus one shameless person makes a hundred shameless.” “Unrighteously acquired” means arisen from improper seeking and so on. “Righteously acquired” means arisen from the alms round and so on. “He gives only to the Sangha” means that without taking the meal himself, he gives the ticket-food he has received. ဝိမတိဝိနောဒနိယံ ပန ‘‘လဇ္ဇိနာ သဒ္ဓိံ ပရိဘောဂေါတိ ဓမ္မာမိသဝသေန မိဿီဘာဝေါ. အလဇ္ဇိနာ သဒ္ဓိန္တိ ဧတ္ထာပိ ဧသေဝ နယော. အာဒိတော ပဋ္ဌာယ ဟိ အလဇ္ဇီ နာမ နတ္ထီတိ ဣမိနာ ဒိဋ္ဌဒိဋ္ဌေသု အာသင်္ကာ နာမ န ကာတဗ္ဗာ, ဒိဋ္ဌသုတာဒိကာရဏေ သတိ ဧဝ ကာတဗ္ဗာတိ ဒဿေတိ. အတ္တနော ဘာရဘူတာ သဒ္ဓိဝိဟာရိကာဒယော. သစေ န ဩရမတီတိ အဂတိဂမနဝသေန ဓမ္မာမိသပရိဘောဂတော န ဩရမတိ. အာပတ္တိ နာမ နတ္ထီတိ ဣဒံ အလဇ္ဇီနံ ဓမ္မေနုပ္ပန္နပစ္စယံ ဓမ္မကမ္မဉ္စ သန္ဓာယ ဝုတ္တံ. တေသမ္ပိ ဟိ ကုလဒူသနာဒိသမုပ္ပန္နံ ပစ္စယံ ပရိဘုဉ္ဇန္တာနံ ဝဂ္ဂကမ္မာဒီနိ ကရောန္တာနဉ္စ အာပတ္တိ ဧဝ. ‘ဓမ္မိယာဓမ္မိယပရိဘောဂေါ ပစ္စယဝသေနေဝ ဝေဒိတဗ္ဗော’တိ ဝုတ္တတ္တာ ဟေဋ္ဌာ လဇ္ဇိပရိဘောဂါလဇ္ဇိပရိဘောဂါ ပစ္စယဝသေန ဧကကမ္မာဒိဝသေန စ ဝုတ္တာ ဧဝါတိ ဝေဒိတဗ္ဗံ. တေနေဝ ဒုဋ္ဌဒေါသသိက္ခာပဒဋ္ဌကထာယံ (ပါရာ. အဋ္ဌ. ၂.၃၈၅-၃၈၆) စောဒကစုဒိတကဘာဝေ ဌိတာ ဒွေ အလဇ္ဇိနော ဓမ္မပရိဘောဂမ္ပိ သန္ဓာယ ‘ဧကသမ္ဘောဂပရိဘောဂါ ဟုတွာ ဇီဝထာ’တိ ဝုတ္တာ တေသံ အညမညံ ဓမ္မာမိသာပရိဘောဂေ ဝိရောဓာဘာဝါ. လဇ္ဇီနမေဝ ဟိ အလဇ္ဇိနာ သဟ တဒုဘယပရိဘောဂေါ န ဝဋ္ဋတီ’’တိ ဝုတ္တံ. But in the Vimativinodanī it is said: '“Use with a conscientious person” means mingling by way of the Dhamma and material things. The same principle applies to “use with a shameless person.” This shows that since from the outset there is no one called “shameless,” one should not entertain suspicion about things seen; it should be entertained only when there is a reason, such as something seen or heard.' One's own co-residents, etc., who are a burden. 'If he does not desist' means he does not desist from the use of the Dhamma and material things by way of going on a wrong course. 'There is no offense': this is said with reference to a shameless person's requisites arisen righteously and a formal act of the Dhamma. For even for them there is indeed an offense when they use requisites obtained by corrupting families and so on, and when they perform incomplete formal acts and so on. Because it is said, 'The use of what is righteously and unrighteously acquired should be understood only by way of the requisites,' it should be understood that the use with a conscientious person and the use with a shameless person mentioned below are spoken of by way of requisites and by way of a single formal act, etc. For that reason, in the commentary on the training rule on a malicious fault (Pārā-aṭṭha 2:385–386), with reference also to the use of the Dhamma, it is said of two shameless persons standing in the position of accuser and accused: 'Live, having communal use and partaking.' For them there is no conflict in the mutual use of the Dhamma and material things. For it is said: 'For a conscientious person, the use of both of these together with a shameless person is not allowable.' သစေ [Pg.150] ပန လဇ္ဇီ အလဇ္ဇိံ ပဂ္ဂဏှာတိ…ပေ… အန္တရဓာပေတီတိ ဧတ္ထ ကေဝလံ ပဂ္ဂဏှိတုကာမတာယ ဧဝံ ကာတုံ န ဝဋ္ဋတိ, ဓမ္မဿ ပန သာသနဿ သောတူနဉ္စ အနုဂ္ဂဟတ္ထာယ ဝဋ္ဋတီတိ ဝေဒိတဗ္ဗံ. ပုရိမနယေန ‘‘သော အာပတ္တိယာ ကာရေတဗ္ဗော’’တိ ဝုတ္တတ္တာ ဣမဿ အာပတ္တိယေဝါတိ ဝဒန္တိ. ဥဒ္ဒေသဂ္ဂဟဏာဒိနာ ဓမ္မဿ ပရိဘောဂေါ ဓမ္မပရိဘောဂေါ. ဓမ္မာနုဂ္ဂဟေန ဂဏှန္တဿ အာပတ္တိယာ အဘာဝေပိ ထေရော တဿ အလဇ္ဇိဘာဝံယေဝ သန္ဓာယ ‘‘ပါပေါ ကိရာယ’’န္တိအာဒိမာဟ. တဿ ပန သန္တိကေတိ မဟာရက္ခိတတ္ထေရဿ သန္တိကေ. But if a conscientious person supports a shameless one...pe... causes the teaching to disappear: here it should be understood that it is not allowable to do so merely from a desire to support him, but it is allowable for the sake of benefiting the Dhamma, the teaching, and the listeners. Because it was said in the previous method, 'He should be dealt with according to the offense,' some say this is an offense for him. The use of the Dhamma by way of recitation, learning, etc., is the use of the Dhamma. Although there is no offense for one who accepts him out of concern for the Dhamma, the elder spoke thus, 'Indeed, this one is evil,' etc., referring to his shameless nature. 'In his presence' means in the presence of the Elder Mahārakkhita. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၅၈၅) ပန ဣမသ္မိံ ဌာနေ ဝိတ္ထာရတော ဝိနိစ္ဆိတံ. ကထံ? ဓမ္မပရိဘောဂေါတိ ‘‘ဧကကမ္မံ ဧကုဒ္ဒေသော’’တိအာဒိနာ ဝုတ္တသံဝါသော စေဝ နိဿယဂ္ဂဟဏာဒိကော သဗ္ဗော နိရာမိသပရိဘောဂေါ စ ဝေဒိတဗ္ဗော. ‘‘န သော အာပတ္တိယာ ကာရေတဗ္ဗော’’တိ ဝုတ္တတ္တာ လဇ္ဇိနော အလဇ္ဇိပဂ္ဂဟေ အာပတ္တီတိ ဝေဒိတဗ္ဗံ. ဣတရောပီတိ လဇ္ဇီပိ. တဿာပိ အတ္တာနံ ပဂ္ဂဏှန္တဿ အလဇ္ဇိနော, ဣမိနာ စ လဇ္ဇိနော ဝဏ္ဏဘဏနာဒိလာဘံ ပဋိစ္စ အာမိသဂရုကတာယ ဝါ ဂေဟဿိတပေမေန ဝါ တံ အလဇ္ဇိံ ပဂ္ဂဏှန္တော လဇ္ဇီ သာသနံ အန္တရဓာပေတိ နာမာတိ ဒဿေတိ. ဧဝံ ဂဟဋ္ဌာဒီသု ဥပတ္ထမ္ဘိတော အလဇ္ဇီ ဗလံ လဘိတွာ ပေသလေ အဘိဘဝိတွာ န စိရဿေဝ သာသနံ ဥဒ္ဓမ္မံ ဥဗ္ဗိနယံ ကရောတီတိ. But in the Vimativinodanī (Vmv-ṭ 1:585) this point is decided in detail. How? 'Use of the Dhamma' should be understood as both the communion spoken of as 'a single formal act, a single recitation,' etc., and all non-material use, such as the taking of dependence. Because it is said, 'He should not be dealt with according to the offense,' it should be understood that there is an offense for a conscientious person in supporting a shameless one. 'The other one too' means the conscientious one too. This shows that when a conscientious person supports that shameless one—who in turn supports him—on account of gain, such as praise, or because of being weighted down by material things, or through affection for householders, that conscientious person is causing the teaching to disappear. Thus a shameless person, being supported by householders and others, gains power, and having overpowered the virtuous, before long makes the teaching non-Dhamma and non-Vinaya. ဓမ္မပရိဘောဂေါပိ တတ္ထ ဝဋ္ဋတီတိ ဣမိနာ အာမိသပရိဘောဂတော ဓမ္မပရိဘောဂေါဝ ဂရုကော, တသ္မာ အတိဝိယ အလဇ္ဇီဝိဝေကေန ကာတဗ္ဗောတိ ဒဿေတိ. ‘‘ဓမ္မာနုဂ္ဂဟေန ဥဂ္ဂဏှိတုံ ဝဋ္ဋတီ’’တိ ဝုတ္တတ္တာ အလဇ္ဇုဿန္နတာယသာသနေ ဩသက္ကန္တေ, လဇ္ဇီသု စ အပ္ပဟောန္တေသု အလဇ္ဇိံ ပကတတ္တံ ဂဏပူရကံ ဂဟေတွာ ဥပသမ္ပဒါဒိကရဏေန စေဝ ကေစိ အလဇ္ဇိနော ဓမ္မာမိသပရိဘောဂေန [Pg.151] သင်္ဂဟေတွာ သေသာလဇ္ဇိဂဏဿ နိဂ္ဂဟေန စ သာသနံ ပဂ္ဂဏှိတုမ္ပိ ဝဋ္ဋတိ ဧဝ. 'The use of the Dhamma is also allowable there': by this it shows that the use of the Dhamma is weightier than the use of material things; therefore, one must act with extreme discrimination from the shameless. Because it is said, 'It is allowable to support them out of concern for the Dhamma,' when the teaching is declining due to an abundance of shameless ones and the conscientious are not able, it is indeed allowable to support the teaching by taking a shameless person in his natural state to make up the quorum and performing ordination, etc., and by winning over some shameless ones through the use of the Dhamma and material things, and by restraining the remaining group of shameless ones. ကေစိ ပန ‘‘ကောဋိယံ ဌိတော ဂန္ထောတိ ဝုတ္တတ္တာ ဂန္ထပရိယာပုဏနမေဝ ဓမ္မပရိဘောဂေါ, န ဧကကမ္မာဒိ, တသ္မာ အလဇ္ဇီဟိ သဒ္ဓိံ ဥပေါသထာဒိကံ ကမ္မံ ကာတုံ ဝဋ္ဋတိ, အာပတ္တိ နတ္ထီ’’တိ ဝဒန္တိ, တံ န ယုတ္တံ, ဧကကမ္မာဒီသု ဗဟူသု ဓမ္မပရိဘောဂေသု အလဇ္ဇိနာပိ သဒ္ဓိံ ကတ္တဗ္ဗာဝတ္ထာယတ္တံ ဓမ္မပရိဘောဂံ ဒဿေတုံ ဣဓ နိဒဿနဝသေန ဂန္ထဿေဝ သမုဒ္ဓဋတ္တာ. န ဟိ ဧကကမ္မာဒိကော ဝိဓိ ဓမ္မပရိဘောဂေါ န ဟောတီတိ သက္ကာ ဝတ္တုံ အနာမိသတ္တာ ဓမ္မာမိသေသု အပရိယာပန္နဿ စ ကဿစိ အဘာဝါ. တေနေဝ အဋ္ဌသာလိနိယံ ဓမ္မပဋိသန္ထာရကထာယံ (ဓ. သ. အဋ္ဌ. ၁၃၅၁) ‘‘ကမ္မဋ္ဌာနံ ကထေတဗ္ဗံ, ဓမ္မော ဝါစေတဗ္ဗော…ပေ… အဗ္ဘာနဝုဋ္ဌာနမာနတ္တပရိဝါသာ ဒါတဗ္ဗာ, ပဗ္ဗဇ္ဇာရဟော ပဗ္ဗာဇေတဗ္ဗော, ဥပသမ္ပဒါရဟော ဥပသမ္ပာဒေတဗ္ဗော…ပေ… အယံ ဓမ္မပဋိသန္ထာရော နာမာ’’တိ ဧဝံ သံဃကမ္မာဒိပိ ဓမ္မကောဋ္ဌာသေ ဒဿိတံ. တေသု ပန ဓမ္မကောဋ္ဌာသေသု ယံ ဂဏပူရကာဒိဝသေန အလဇ္ဇိနော အပေက္ခိတွာ ဥပေါသထာဒိ ဝါ တေသံ သန္တိကာ ဓမ္မုဂ္ဂဟဏနိဿယဂ္ဂဟဏာဒိ ဝါ ကရီယတိ, တံ ဓမ္မော စေဝ ပရိဘောဂေါ စာတိ ဓမ္မပရိဘောဂေါတိ ဝုစ္စတိ, ဧတံ တထာရူပပစ္စယံ ဝိနာ ကာတုံ န ဝဋ္ဋတိ, ကရောန္တဿ အလဇ္ဇိပရိဘောဂေါ စ ဟောတိ ဒုက္ကဋဉ္စ. ယံ ပန အလဇ္ဇိသတံ အနပေက္ခိတွာ တဇ္ဇနီယာဒိနိဂ္ဂဟကမ္မံ ဝါ ပရိဝါသာဒိဥပကာရကမ္မံ ဝါ ဥဂ္ဂဟပရိပုစ္ဆာဒါနာဒိ ဝါ ကရီယတိ, တံ ဓမ္မော ဧဝ, နော ပရိဘောဂေါ, ဧတံ အနုရူပါနံ ကာတုံ ဝဋ္ဋတိ, အာမိသဒါနေ ဝိယ အာပတ္တိ နတ္ထိ. နိဿယဒါနမ္ပိ တေရသသမ္မုတိဒါနာဒိ စ ဝတ္တပဋိပတ္တိသာဒိယနာဒိပရိဘောဂဿပိ ဟေတုတ္တာ န ဝဋ္ဋတိ. Some, however, argue: "Since it is said, 'The text is at the limit,' the use of the Dhamma is only the mastery of the text, not a single act, etc. Therefore, it is permissible to perform acts such as the Uposatha with the shameless, and there is no offense." This is not correct. For here the text has been singled out only as an example to show the use of the Dhamma that depends on the necessity of performing it even with a shameless person, among the many uses of the Dhamma such as a single act. It cannot be said that the procedure of a single act, etc., is not a use of the Dhamma, since it is non-material and because there is nothing that is not included in the categories of Dhamma and material things. Therefore, in the Aṭṭhasālinī, in the discussion on Dhamma hospitality, it is stated: "The meditation subject should be taught, the Dhamma should be recited… abbhāna, mānatta, and parivāsa should be given; one worthy of going forth should be given the going forth, one worthy of full admission should be fully admitted… this is called Dhamma hospitality." Thus, even Saṅgha acts are shown to be included in the category of the Dhamma. Among these categories of the Dhamma, when one performs the Uposatha, etc., relying on shameless individuals to complete the quorum, or when one learns the Dhamma or takes dependence from them, this is called 'use of the Dhamma' because it is both Dhamma and use. It is not permissible to do this without a suitable reason; for one who does so, it is both a use of the shameless and a dukkaṭa offense. But when, without regard for a hundred shameless ones, an act of censure such as tajjaniya is performed, or a helpful act such as for parivāsa, or learning, questioning, giving, etc., is done, that is only Dhamma, not a use. It is permissible for suitable persons to do this; just as in the giving of material things, there is no offense. Also, the giving of dependence, the giving of the thirteen authorizations, and so on, are not permissible because they are a cause for the use consisting of the practice of duties and observances. ယော ပန မဟာအလဇ္ဇီ ဥဒ္ဓမ္မံ ဥဗ္ဗိနယံ သတ္ထုသာသနံ ကရောတိ, တဿ သဒ္ဓိဝိဟာရိကာဒီနံ ဥပသမ္ပဒါဒိ ဥပကာရကမ္မမ္ပိ ဥဂ္ဂဟပရိပုစ္ဆာဒါနာဒိ [Pg.152] စ ကာတုံ န ဝဋ္ဋတိ, အာပတ္တိ ဧဝ ဟောတိ, နိဂ္ဂဟကမ္မမေဝ ကာတဗ္ဗံ. တေနေဝ အလဇ္ဇိပဂ္ဂဟောပိ ပဋိက္ခိတ္တော. ဓမ္မာမိသပရိဘောဂဝိဝဇ္ဇနေနပိ ဟိ ဒုမ္မင်္ကူနံ ပုဂ္ဂလာနံ နိဂ္ဂဟောဝ အဓိပ္ပေတော, သော စ ပေသလာနံ ဖာသုဝိဟာရသဒ္ဓမ္မဋ္ဌိတိဝိနယာနုဂ္ဂဟာဒိအတ္ထာယ ဧတဒတ္ထတ္တာ သိက္ခာပဒပညတ္တိယာ, တသ္မာ ယံ ယံ ဒုမ္မင်္ကူနံ ဥပတ္ထမ္ဘာယ, ပေသလာနံ အဖာသုဝိဟာရာယ, သဒ္ဓမ္မပရိဟာနာဒိအတ္ထာယ ဟောတိ, တံ သဗ္ဗမ္ပိ ပရိဘောဂေါ ဝါ ဟောတု အပရိဘောဂေါ ဝါ ကာတုံ န ဝဋ္ဋတိ, ဧဝံ ကရောန္တာ သာသနံ အန္တရဓာပေန္တိ, အာပတ္တိဉ္စ အာပဇ္ဇန္တိ, ဓမ္မာမိသပရိဘောဂေသု စေတ္ထ အလဇ္ဇီဟိ ဧကကမ္မာဒိဓမ္မပရိဘောဂေါ ဧဝ ပေသလာနံ အဖာသုဝိဟာရာယ သဒ္ဓမ္မပရိဟာနာဒိအတ္ထာယ ဟောတိ, န တထာ အာမိသပရိဘောဂေါ. န ဟိ အလဇ္ဇီနံ ပစ္စယပရိဘောဂမတ္တေန ပေသလာနံ အဖာသုဝိဟာရာဒိ ဟောတိ, ယထာဝုတ္တဓမ္မပရိဘောဂေန ပန ဟောတိ. တပ္ပရိဝဇ္ဇနေန စ ဖာသုဝိဟာရာဒယော. တထာ ဟိ ကတသိက္ခာပဒဝီတိက္ကမာ အလဇ္ဇိပုဂ္ဂလာ ဥပေါသထာဒီသု ပဝိဋ္ဌာ ‘‘တုမှေ ကာယဒွါရေ စေဝ ဝစီဒွါရေ စ ဝီတိက္ကမံ ကရောထာ’’တိအာဒိနာ ဘိက္ခူဟိ ဝတ္တဗ္ဗာ ဟောန္တိ. ယထာ ဝိနယဉ္စ အတိဋ္ဌန္တာ သံဃတော ဗဟိကရဏာဒိဝသေန သုဋ္ဌု နိဂ္ဂဟေတဗ္ဗာ, တထာ အကတွာ တေဟိ သဟ သံဝသန္တာပိ အလဇ္ဇိနောဝ ဟောန္တိ ‘‘ဧကောပိ အလဇ္ဇီ အလဇ္ဇိသတမ္ပိ ကရောတီ’’တိအာဒိဝစနတော (ပါရာ. အဋ္ဌ. ၂.၅၈၅). ယဒိ ဟိ တေ ဧဝံ အနိဂ္ဂဟိတာ သိယုံ, သံဃေ ကလဟာဒိံ ဝဍ္ဎေတွာ ဥပေါသထာဒိသာမဂ္ဂိကမ္မပဋိဗာဟနာဒိနာ ပေသလာနံ အဖာသုံ ကတွာ ကမေန တေ ဒေဝဒတ္တဝဇ္ဇိပုတ္တကာဒယော ဝိယ ပရိသံ ဝဍ္ဎေတွာ အတ္တနော ဝိပ္ပဋိပတ္တိံ ဓမ္မတော ဝိနယတော ဒီပေန္တာ သံဃဘေဒါဒိမ္ပိ ကတွာ န စိရဿေဝ သာသနံ အန္တရဓာပေယျုံ. တေသု ပန သံဃတော ဗဟိကရဏာဒိဝသေန နိဂ္ဂဟိတေသု သဗ္ဗောပိ အယံ ဥပဒ္ဒဝေါ [Pg.153] န ဟောတိ. ဝုတ္တဉှိ ‘‘ဒုဿီလပုဂ္ဂလေ နိဿာယ ဥပေါသထော န တိဋ္ဌတိ, ပဝါရဏာ န တိဋ္ဌတိ, သံဃကမ္မာနိ န ပဝတ္တန္တိ, သာမဂ္ဂီ န ဟောတိ…ပေ… ဒုဿီလေသု ပန နိဂ္ဂဟိတေသု သဗ္ဗောပိ အယံ ဥပဒ္ဒဝေါ န ဟောတိ, တတော ပေသလာ ဘိက္ခူ ဖာသု ဝိဟရန္တီ’’တိ, တသ္မာ ဧကကမ္မာဒိဓမ္မပရိဘောဂေါဝ အာမိသပရိဘောဂတောပိ အတိဝိယ အလဇ္ဇီဝိဝေကေန ကာတဗ္ဗော, အာပတ္တိကရော စ သဒ္ဓမ္မပရိဟာနိဟေတုတ္တာတိ ဝေဒိတဗ္ဗံ. But as for one who is greatly shameless and makes the Teacher's Dispensation into non-Dhamma and non-Vinaya, it is not permissible to perform for him helpful acts such as ordination for his pupils and others, nor to undertake learning, questioning, giving, etc. An offense is indeed incurred, and only an act of censure should be performed. For this reason, supporting the shameless is also rejected. Indeed, the avoidance of the use of the Dhamma and material things is intended as a censure for ill-behaved individuals. And this is for the sake of the comfortable abiding of the virtuous, the stability of the good Dhamma, and the support of the Vinaya, this being the purpose for laying down the training rules. Therefore, whatever is for the support of the ill-behaved, for the uncomfortable abiding of the virtuous, or for the decline of the good Dhamma, etc.—whether it is a use or not a use—it is not permissible to do any of it. Those who act thus cause the Dispensation to disappear and also incur an offense. In this matter, among the uses of Dhamma and material things, it is the use of the Dhamma in a single act, etc., with the shameless that is for the uncomfortable abiding of the virtuous and for the decline of the good Dhamma, not so the use of material things. For the mere use of requisites by the shameless does not cause uncomfortable abiding for the virtuous, etc., but the aforementioned use of the Dhamma does. And by avoiding that, a comfortable abiding, etc., is achieved. For indeed, shameless individuals who have transgressed the training rules and have entered the Uposatha assembly, etc., should be told by the bhikkhus: "You are transgressing by way of body and speech," and so on. Not abiding by the Vinaya, they should be thoroughly censured by the Saṅgha by means of expulsion, etc. Without doing so, those who live together with them also become shameless, according to the saying: "One shameless person makes even a hundred shameless." If they are not censured in this way, they will increase quarrels, etc., in the Saṅgha, and by obstructing communal acts such as the Uposatha, they will cause discomfort for the virtuous. Gradually, like Devadatta and the Vajjiputtakas, they will increase their following, and by presenting their wrong practice as Dhamma and Vinaya, they will even cause a schism in the Saṅgha and before long cause the Dispensation to disappear. But when they are censured by the Saṅgha by means of expulsion, etc., none of this calamity occurs. For it is said: "Relying on an immoral person, the Uposatha does not stand, the Pavāraṇā does not stand, Saṅgha acts do not proceed, harmony is not achieved… But when the immoral are censured, none of this calamity occurs, and then the virtuous bhikkhus dwell in comfort." Therefore, it should be understood that the use of the Dhamma in a single act, etc., must be undertaken with great discrimination regarding the shameless, even more so than the use of material things, as it incurs an offense and is a cause for the decline of the good Dhamma. အပိစ ‘‘ဥပေါသထော န တိဋ္ဌတိ, ပဝါရဏာ န တိဋ္ဌတိ, သံဃကမ္မာနိ န ပဝတ္တန္တီ’’တိ ဧဝံ အလဇ္ဇီဟိ သဒ္ဓိံ သံဃကမ္မာကရဏဿ အဋ္ဌကထာယံ ပကာသိတတ္တာပိ စေတံ သိဇ္ဈတိ. တထာ ပရိဝတ္တလိင်္ဂဿ ဘိက္ခုနော ဘိက္ခုနုပဿယံ ဂစ္ဆန္တဿ ပဋိပတ္တိကထာယံ ‘‘အာရာဓိကာ စ ဟောန္တိ သင်္ဂါဟိကာ လဇ္ဇိနိယော, တာ ကောပေတွာ အညတ္ထ န ဂန္တဗ္ဗံ. ဂစ္ဆတိ စေ, ဂါမန္တရနဒီပါရရတ္တိဝိပ္ပဝါသဂဏမှာ ဩဟီယနာပတ္တီဟိ န မုစ္စတိ…ပေ… အလဇ္ဇိနိယော ဟောန္တိ, သင်္ဂဟံ ပန ကရောန္တိ, တာပိ ပရိစ္စဇိတွာ အညတ္ထ ဂန္တုံ လဘတီ’’တိ ဧဝံ အလဇ္ဇိနီသု ဒုတိယိကာဂဟဏာဒီသု သံဝါသာပတ္တိပရိဟာရာယ နဒီပါရာဂမနာဒိဂရုကာပတ္တိဋ္ဌာနာနံ အနုညာတတ္တာ တတောပိ အလဇ္ဇိသံဝါသာပတ္တိ ဧဝ သဒ္ဓမ္မပရိဟာနိယာ ဟေတုဘူတော ဂရုကတရာတိ ဝိညာယတိ. န ဟိ လဟုကာပတ္တိဋ္ဌာနံ ဝါ အနာပတ္တိဋ္ဌာနံ ဝါ ပရိဟရိတုံ ဂရုကာပတ္တိဋ္ဌာနဝီတိက္ကမံ အာစရိယာ အနုဇာနန္တိ. တထာ အသံဝါသပဒဿ အဋ္ဌကထာယံ ‘‘သဗ္ဗေဟိပိ လဇ္ဇိပုဂ္ဂလေဟိ သမံ သိက္ခိတဗ္ဗဘာဝတော သမသိက္ခာတာ နာမ. ဧတ္ထ ယသ္မာ သဗ္ဗေပိ လဇ္ဇိနော ဧတေသု ကမ္မာဒီသု သဟ ဝသန္တိ, န ဧကောပိ တတော ဗဟိဒ္ဓါ သန္ဒိဿတိ, တသ္မာ တာနိ သဗ္ဗာနိပိ ဂဟေတွာ ဧသော သံဝါသော နာမာ’’တိ ဧဝံ လဇ္ဇီဟေဝ ဧကကမ္မာဒိသံဝါသော ဝဋ္ဋတီတိ ပကာသိတော. Moreover, this point is established because it is explained in the commentary that Saṅgha acts are not to be performed with the shameless, thus: "The Uposatha does not stand, the Pavāraṇā does not stand, Saṅgha acts do not proceed." Likewise, in the discussion on the practice for a bhikkhu whose sex has changed who is going to a bhikkhunī's residence, it is said: "If the bhikkhunīs are pleasing, helpful, and conscientious, one should not anger them and go elsewhere. If one does go, one is not freed from the offenses of going to another village, crossing a river, spending the night apart, and being left behind by the group… If they are shameless but are helpful, one is allowed to abandon them and go elsewhere." Thus, because in cases involving shameless bhikkhunīs, such as taking a companion, the grounds for grave offenses like crossing a river have been allowed in order to avoid the offense of co-residence, from this it is understood that the offense of co-residence with the shameless is an even graver cause for the decline of the good Dhamma. For the teachers do not allow the transgression of a ground for a grave offense in order to avoid a ground for a light offense or a ground for no offense. Similarly, in the commentary on the term 'non-co-residence,' it is said: "It is called ‘equal in training’ because one should train equally with all conscientious persons. Here, since all conscientious ones live together in these acts, etc., and not a single one is found outside of them, therefore, taking all these together, this is called 'co-residence'." Thus it is explained that co-residence in a single act, etc., is permissible only with the conscientious. ယဒိ [Pg.154] ဧဝံ ကသ္မာ အသံဝါသိကေသု အလဇ္ဇီ န ဂဟိတောတိ? နာယံ ဝိရောဓော, ယေ ဂဏပူရကေ ကတွာ ကတံ ကမ္မံ ကုပ္ပတိ, တေသံ ပါရာဇိကာဒိအပကတတ္တာနညေဝ အသံဝါသိကတ္တေန ဂဟိတတ္တာ. အလဇ္ဇိနော ပန ပကတတ္တဘူတာပိ သန္တိ, တေ စေ ဂဏပူရကာ ဟုတွာ ကမ္မံ သာဓေန္တိ, ကေဝလံ ကတွာ အဂတိဂမနေန ကရောန္တာနံ အာပတ္တိကရာ ဟောန္တိ သဘာဂါပတ္တိအာပန္နာ ဝိယ အညမညံ. ယသ္မာ အလဇ္ဇိတဉ္စ လဇ္ဇိတဉ္စ ပုထုဇ္ဇနာနံ စိတ္တက္ခဏပဋိဗဒ္ဓံ, န သဗ္ဗကာလိကံ. သဉ္စိစ္စ ဟိ ဝီတိက္ကမစိတ္တေ ဥပ္ပန္နေ အလဇ္ဇိနော ‘‘န ပုန ဤဒိသံ ကရိဿာမီ’’တိ စိတ္တေန လဇ္ဇိနော ဟောန္တိ. If so, why is a shameless person not included among those subject to non-co-residence? There is no contradiction. This is because only those who are not in a normal state due to a pārājika offense or the like, and on account of whom an act becomes invalid when they complete the quorum, are included as being subject to non-co-residence. But shameless persons can also be in a normal state. If they complete the quorum and carry out an act, they simply cause an offense for those who act with them by proceeding through partiality, just like those who have incurred a common offense among themselves. For among worldlings, shamelessness and conscientiousness are bound to a moment of consciousness, not perpetual. When a thought of intentional transgression has arisen, a shameless person can become conscientious with the thought, "I will not do such a thing again." တေသု စ ယေ ပေသလေဟိ ဩဝဒိယမာနာပိ န ဩရမန္တိ, ပုနပ္ပုနံ ကရောန္တိ, တေ ဧဝ အသံဝသိတဗ္ဗာ, န ဣတရေ လဇ္ဇိဓမ္မေ ဩက္ကန္တတ္တာ, တသ္မာပိ အလဇ္ဇိနော အသံဝါသိကေသု အဂဏေတွာ တပ္ပရိဝဇ္ဇနတ္ထံ သောဓေတွာဝ ဥပေါသထာဒိကရဏံ အနညာတံ. တထာ ဟိ ‘‘ပါရိသုဒ္ဓိံ အာယသ္မန္တော အာရောစေထ, ပါတိမောက္ခံ ဥဒ္ဒိသိဿာမီ’’တိအာဒိနာ (မဟာဝ. ၁၃၄) အပရိသုဒ္ဓါယ ပရိသာယ ဥပေါသထကရဏဿ အယုတ္တတာ ပကာသိတာ, ‘‘ယဿ သိယာ အာပတ္တိ, သော အာဝိကရေယျ…ပေ… ဖာသု ဟောတီ’’တိ (မဟာဝ. ၁၃၄) ဧဝံ အလဇ္ဇိမ္ပိ လဇ္ဇိဓမ္မေ ပတိဋ္ဌာပေတွာ ဥပေါသထကရဏပ္ပကာရော စ ဝုတ္တော, ‘‘ကစ္စိတ္ထ ပရိသုဒ္ဓါ…ပေ… ပရိသုဒ္ဓေတ္ထာယသ္မန္တော’’တိ (ပါရာ. ၂၃၃) စ ပါရိသုဒ္ဓိဥပေါသထေ ‘‘ပရိသုဒ္ဓေါ အဟံ, ဘန္တေ, ပရိသုဒ္ဓေါတိ မံ ဓာရေထာ’’တိ (မဟာဝ. ၁၆၈) စ ဧဝံ ဥပေါသထံ ကရောန္တာနံ ပရိသုဒ္ဓတာ စ ပကာသိတာ, ဝစနမတ္တေန အနောရမန္တာနဉ္စ ဥပေါသထပဝါရဏဋ္ဌပနဝိဓိ စ ဝုတ္တော, သဗ္ဗထာ လဇ္ဇိဓမ္မံ အနောက္ကမန္တေဟိ သံဝါသဿ အယုတ္တတာယ နိဿယဒါနဂ္ဂဟဏပဋိက္ခေပေါ, တဇ္ဇနီယာဒိနိဂ္ဂဟကမ္မကရဏဥက္ခေပနီယကမ္မကရဏေန သာနုဝတ္တကပရိသဿ အလဇ္ဇိဿ အသံဝါသိကတ္တပါပနဝိဓိ [Pg.155] စ ဝုတ္တော, တသ္မာ ယထာဝုတ္တေဟိ သုတ္တန္တနယေဟိ, အဋ္ဌကထာဝစနေဟိ စ ပကတတ္တေဟိပိ အပကတတ္တေဟိပိ သဗ္ဗေဟိ အလဇ္ဇီဟိ ဧကကမ္မာဒိသံဝါသော န ဝဋ္ဋတိ, ကရောန္တာနံ အာပတ္တိ ဧဝ ဒုမ္မင်္ကူနံ ပုဂ္ဂလာနံ နိဂ္ဂဟတ္ထာယေဝ သဗ္ဗသိက္ခာပဒါနံ ပညတ္တတ္တာတိ နိဋ္ဌမေတ္ထ ဂန္တဗ္ဗံ. တေနေဝ ဒုတိယသင်္ဂီတိယံ ပကတတ္တာပိ အလဇ္ဇိနော ဝဇ္ဇိပုတ္တကာ ယသတ္ထေရာဒီဟိ မဟန္တေန ဝါယာမေန သံဃတော ဝိယောဇိတာ. န ဟိ တေသု ပါရာဇိကာဒိအသံဝါသိကာပတ္တိ အတ္ထိ, တေဟိ ဒီပိတာနံ ဒသန္နံ ဝတ္ထူနံ လဟုကာပတ္တိဝိသယတ္တာတိ ဝုတ္တံ. And among them, those who, even when admonished by the virtuous, do not desist but act repeatedly—they indeed are not to be lived with in communion, but not the others, for they have entered into the state of the conscientious. Therefore, not counting the shameless among those unfit for communion, the performance of the Uposatha and other acts, after having purified the assembly for the purpose of avoiding them, is not unauthorized. For it has been shown that performing the Uposatha in an impure assembly is improper, as stated: 'Venerables, declare your purity; I shall recite the Pātimokkha.' And it is said: 'If anyone has an offense, he should reveal it… so that it may be well.' Thus, the method of performing the Uposatha by establishing even the shameless in the state of the conscientious is also stated. Furthermore, in the Pārisuddhi Uposatha, it is declared: 'Are you pure here?… You are pure here, Venerables,' and also: 'I am pure, venerable sir; consider me pure.' In this way, the purity of those performing the Uposatha is made clear. Moreover, the procedure for suspending the Uposatha and Pavāraṇā for those who do not desist by mere verbal admonishment is also stated. In all cases, because communion is improper with those who do not enter into the state of the conscientious, the refusal to grant or accept dependence is stated, as is the procedure for making a shameless one with a following unfit for communion by performing an act of censure (tajjanīya) and other disciplinary acts, and by performing an act of suspension (ukkhepanīya). Therefore, according to the methods of the Suttas and the words of the commentaries as stated, communion, such as performing a single formal act together, is not proper with any of the shameless, whether they are in a normal state or not. For those who do so, there is indeed an offense, as all the training rules were laid down precisely for the purpose of restraining unruly individuals. Thus, this conclusion must be reached here. For this very reason, at the Second Council, the shameless Vajjiputtakas, although they were in a normal state, were separated from the Saṅgha by the Elder Yasa and others with great effort. For there was no offense among them, such as a pārājika, that would make them unfit for communion; rather, it is said that the ten points they advocated pertained to minor offenses. တဿ သန္တိကေတိ မဟာရက္ခိတတ္ထေရဿ သန္တိကေ. 'In his presence' (tassa santike) means in the presence of the Elder Mahārakkhita. ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha. ရူပိယာဒိပဋိဂ္ဂဟဏဝိနိစ္ဆယကထာလင်္ကာရော နာမ The Ornament Named 'Discourse on the Determination Regarding the Acceptance of Silver and So Forth'. ဒွါဒသမော ပရိစ္ဆေဒေါ. The Twelfth Chapter. ၁၃. ဒါနလက္ခဏာဒိဝိနိစ္ဆယကထာ 13. Discourse on the Determination of the Characteristics of Giving and So Forth. ၆၉. ဧဝံ ရူပိယာဒိပဋိဂ္ဂဟဏဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ဒါနဝိဿာသဂ္ဂါဟလာဘပရိဏာမနဝိနိစ္ဆယံ ကထေတုံ ‘‘ဒါနဝိဿာသဂ္ဂါဟေဟီ’’တိအာဒိမာဟ. တတ္ထ ဒီယတေ ဒါနံ, စီဝရာဒိဝတ္ထုံ အာရမ္မဏံ ကတွာ ပဝတ္တော အလောဘပ္ပဓာနော ကာမာဝစရကုသလကိရိယစိတ္တုပ္ပာဒေါ. သသနံ သာသော, သသု ဟိံသာယန္တိ ဓာတု, ဟိံသနန္တိ အတ္ထော, ဝိဂတော သာသော ဧတသ္မာ ဂါဟာတိ ဝိဿာသော. ဂဟဏံ ဂါဟော, ဝိဿာသေန ဂါဟော ဝိဿာသဂ္ဂါဟော. ဝိသေသနေ စေတ္ထ ကရဏဝစနံ, ဝိဿာသဝသေန ဂါဟော, န ထေယျစိတ္တဝသေနာတိ အတ္ထော. လစ္ဆတေတိ လာဘော, စီဝရာဒိဝတ္ထု, တဿ လာဘဿ. ပရိဏမိယတေ ပရိဏာမနံ, အညေသံ အတ္ထာယ ပရိဏတဿ [Pg.156] အတ္တနော, အညဿ ဝါ ပရိဏာမနံ, ဒါပနန္တိ အတ္ထော. ဒါနဝိဿာသဂ္ဂါဟေဟိ လာဘဿ ပရိဏာမနန္တိ ဧတ္ထ ဥဒ္ဒေသေ သမဘိနိဝိဋ္ဌဿ ‘‘ဒါန’’န္တိ ပဒဿ အတ္ထဝိနိစ္ဆယော တာဝ ပဌမံ ဧဝံ ဝေဒိတဗ္ဗောတိ ယောဇနာ. အတ္တနော သန္တကဿ စီဝရာဒိပရိက္ခာရဿ ဒါနန္တိ သမ္ဗန္ဓော. ယဿ ကဿစီတိ သမ္ပဒါနနိဒ္ဒေသော, ယဿ ကဿစိ ပဋိဂ္ဂါဟကဿာတိ အတ္ထော. 69. Having thus explained the judgment regarding the acceptance of silver and so forth, now, in order to explain the judgment concerning giving, taking with trust, gain, and transfer, it begins with the phrase 'through giving and taking with trust.' Herein, dāna is that which is given; it is the arising of a wholesome or functional sense-sphere consciousness, predominantly non-greedy, which occurs having taken a material object such as a robe as its object. Sāsa is harming; the root 'sas' is in the sense of 'to harm', meaning 'harming'. Vissāsa is that taking from which sāsa (harm) has departed. Gahaṇa means taking, and taking with trust is vissāsaggāha. Here, in the qualifier, it is the instrumental case, meaning taking by way of trust, not by way of a thieving mind. Lābha is that which is obtained, a material object such as a robe; it refers to that gain. Pariṇāmana is that which is transferred; it means the transfer of one's own [property] that has been designated for the benefit of others, or the transfer to another, meaning causing to be given. In the phrase 'the transfer of gain through giving and taking with trust' in the heading, the determination of the meaning of the word 'dāna', which is included, should first be understood in this way. The connection is that 'dāna' refers to the giving of one's own belongings, such as robes and other requisites. The phrase 'to anyone whatsoever' is an indication of the recipient, meaning to any recipient whatsoever. ယဒိဒံ ‘‘ဒါန’’န္တိ ဝုတ္တံ, တတ္ထ ကိံ လက္ခဏန္တိ အာဟ ‘‘တတြိဒံ ဒါနလက္ခဏ’’န္တိ. ‘‘ဣဒံ တုယှံ ဒေမီ’’တိ ဝဒတီတိ ဣဒံ တိဝင်္ဂသမ္ပန္နံ ဒါနလက္ခဏံ ဟောတီတိ ယောဇနာ. တတ္ထ ဣဒန္တိ ဒေယျဓမ္မနိဒဿနံ. တုယှန္တိ ပဋိဂ္ဂါဟကနိဒဿနံ. ဒေမီတိ ဒါယကနိဒဿနံ. ဒဒါမီတိအာဒီနိ ပန ပရိယာယဝစနာနိ. ဝုတ္တဉှိ ‘‘ဒေယျဒါယကပဋိဂ္ဂါဟကာ ဝိယ ဒါနဿာ’’တိ, ‘‘တိဏ္ဏံ သမ္မုခီဘာဝါ ကုသလံ ဟောတီ’’တိ စ. ‘‘ဝတ္ထုပရိစ္စာဂလက္ခဏတ္တာ ဒါနဿာ’’တိ ဣဒံ ပန ဧကဒေသလက္ခဏကထနမေဝ, ကိံ ဧဝံ ဒီယမာနံ သမ္မုခါယေဝ ဒိန္နံ ဟောတိ, ဥဒါဟု ပရမ္မုခါပီတိ အာဟ ‘‘သမ္မုခါပိ ပရမ္မုခါပိ ဒိန္နံယေဝ ဟောတီ’’တိ. တုယှံ ဂဏှာဟီတိအာဒီသု အယမတ္ထော – ‘‘ဂဏှာဟီ’’တိ ဝုတ္တေ ‘‘ဒေမီ’’တိ ဝုတ္တသဒိသံ ဟောတိ, တသ္မာ မုချတော ဒိန္နတ္တာ သုဒိန္နံ ဟောတိ, ‘‘ဂဏှာမီ’’တိ စ ဝုတ္တေ မုချတော ဂဟဏံ ဟောတိ, တသ္မာ သုဂ္ဂဟိတံ ဟောတိ. ‘‘တုယှံ မယှ’’န္တိ ဣမာနိ ပန ပဋိဂ္ဂါဟကပဋိဗန္ဓတာကရဏေ ဝစနာနိ. တဝ သန္တကံ ကရောဟီတိအာဒီနိ ပန ပရိယာယတော ဒါနဂ္ဂဟဏာနိ, တသ္မာ ဒုဒိန္နံ ဒုဂ္ဂဟိတဉ္စ ဟောတိ. လောကေ ဟိ အပရိစ္စဇိတုကာမာပိ ပုန ဂဏှိတုကာမာပိ ‘‘တဝ သန္တကံ ဟောတူ’’တိ နိယျာတေန္တိ ယထာ တံ ကုသရညော မာတု ရဇ္ဇနိယျာတနံ. တေနာဟ ‘‘နေဝ ဒါတာ ဒါတုံ ဇာနာတိ, န ဣတရော ဂဟေတု’’န္တိ. သစေ ပနာတိအာဒီသု ပန ဒါယကေန ပညတ္တိယံ အကောဝိဒတာယ ပရိယာယဝစနေ ဝုတ္တေပိ ပဋိဂ္ဂါဟကော [Pg.157] အတ္တနော ပညတ္တိယံ ကောဝိဒတာယ မုချဝစနေန ဂဏှာတိ, တသ္မာ ‘‘သုဂ္ဂဟိတ’’န္တိ ဝုတ္တံ. Regarding that which is called 'giving' (dāna), what is its characteristic? It is said: 'Herein, this is the characteristic of giving.' The connection is that the statement 'This I give to you' is the characteristic of giving endowed with three factors. Here, 'this' indicates the object to be given; 'to you' indicates the recipient; 'I give' indicates the giver. Expressions like 'Dadāmi' are, however, synonymous expressions. For it is said: 'The object to be given, the giver, and the recipient are the components of giving,' and 'When the three are present, it is wholesome.' But this statement, 'The characteristic of giving is the relinquishment of the object,' is only a statement of a partial characteristic. Is something given in this way considered given only when presented face-to-face, or also when not face-to-face? It is said: 'Whether given face-to-face or not face-to-face, it is indeed given.' In phrases like 'Take this for yourself,' this is the meaning: when 'Take it' is said, it is equivalent to saying 'I give,' and thus, because it is given principally, it is well-given; and when 'I take' is said, it is principally a taking, and thus it is well-received. Phrases like 'Yours and mine,' however, are expressions that create an impediment for the recipient. Expressions like 'Make it your property' are, however, indirect giving and taking, and thus it is both poorly given and poorly received. For in the world, even those unwilling to relinquish or those wishing to take again hand things over saying, 'Let it be your property,' just as in the handing over of the kingdom by the mother of King Kusa. Therefore, it is said: 'Neither does the giver know how to give, nor does the other know how to receive.' But in cases where the giver, being unskilled in the formal expression, uses a synonymous phrase, yet the recipient, being skilled in the formal expression, takes it with the principal words—then it is called 'well-received.' သစေ ပန ဧကောတိအာဒီသု ပန ဒါယကော မုချဝစနေန ဒေတိ, ပဋိဂ္ဂါဟကောပိ မုချဝစနေန ပဋိက္ခိပတိ, တသ္မာ ဒါယကဿ ပုဗ္ဗေ အဓိဋ္ဌိတမ္ပိ စီဝရံ ဒါနဝသေန အဓိဋ္ဌာနံ ဝိဇဟတိ, ပရိစ္စတ္တတ္တာ အတ္တနော အသန္တကတ္တာ အတိရေကစီဝရမ္ပိ န ဟောတိ, တသ္မာ ဒသာဟာတိက္ကမေပိ အာပတ္တိ န ဟောတိ. ပဋိဂ္ဂါဟကဿပိ န ပဋိက္ခိပိတတ္တာ အတ္တနော သန္တကံ န ဟောတိ, တသ္မာ အတိရေကစီဝရံ န ဟောတီတိ ဒသာဟာတိက္ကမေပိ အာပတ္တိ နတ္ထိ. ယဿ ပန ရုစ္စတီတိ ဧတ္ထ ပန ဣမဿ စီဝရဿ အဿာမိကတ္တာ ပံသုကူလဋ္ဌာနေ ဌိတတ္တာ ယဿ ရုစ္စတိ, တေန ပံသုကူလဘာဝေန ဂဟေတွာ ပရိဘုဉ္ဇိတဗ္ဗံ, ပရိဘုဉ္ဇန္တေန ပန ဒါယကေန ပုဗ္ဗအဓိဋ္ဌိတမ္ပိ ဒါနဝသေန အဓိဋ္ဌာနဿ ဝိဇဟိတတ္တာ ပုန အဓိဋ္ဌဟိတွာ ပရိဘုဉ္ဇိတဗ္ဗံ ဣတရေန ပုဗ္ဗေ အနဓိဋ္ဌိတတ္တာတိ ဒဋ္ဌဗ္ဗံ. But if, in cases such as 'If one...', the giver gives with the principal words, and the recipient also refuses with the principal words, then the robe previously determined by the giver loses its determination by way of the giving. Because it is relinquished and is not his own, it is not an extra robe. Therefore, even if ten days pass, there is no offense. For the recipient also, because it has been refused, it does not become his possession. Hence, it is not an extra robe, and thus there is no offense even if ten days pass. But here, regarding 'to whomsoever it is agreeable', since this robe is ownerless and stands in the place of a dust-heap rag, it should be taken as a dust-heap rag by whoever finds it agreeable and used. When the giver uses it, however, since even the previous determination was abandoned by way of the giving, it should be determined again and then used. It should be understood that by the other it was not previously determined. ဣတ္ထန္နာမဿ ဒေဟီတိအာဒီသု ပန အာဏတျတ္ထေ ပဝတ္တာယ ပဉ္စမီဝိဘတ္တိယာ ဝုတ္တတ္တာ အာဏတ္တေန ပဋိဂ္ဂါဟကဿ ဒိန္နကာလေယေဝ ပဋိဂ္ဂါဟကဿ သန္တကံ ဟောတိ, န တတော ပုဗ္ဗေ, ပုဗ္ဗေ ပန အာဏာပကဿေဝ, တသ္မာ ‘‘ယော ပဟိဏတိ, တဿေဝ သန္တက’’န္တိ ဝုတ္တံ. ဣတ္ထန္နာမဿ ဒမ္မီတိ ပန ပစ္စုပ္ပန္နတ္ထေ ပဝတ္တာယ ဝတ္တမာနဝိဘတ္တိယာ ဝုတ္တတ္တာ တတော ပဋ္ဌာယ ပဋိဂ္ဂါဟကဿေဝ သန္တကံ ဟောတိ, တသ္မာ ‘‘ယဿ ပဟီယတိ, တဿ သန္တက’’န္တိ ဝုတ္တံ. တသ္မာတိ ဣမိနာ အာယသ္မတာ ရေဝတတ္ထေရေန အာယသ္မတော သာရိပုတ္တဿ စီဝရပေသနဝတ္ထုသ္မိံ ဘဂဝတာ ဒေသိတေသု အဓိဋ္ဌာနေသု ဣဓ ဝုတ္တလက္ခဏေန အသမ္မောဟတော ဇာနိတဗ္ဗန္တိ ဒဿေတိ. In phrases such as 'Give to so-and-so' (itthannāmassa dehi), since it is expressed by the fifth case ending, which is used in the sense of a command, it becomes the property of the recipient only at the moment of giving by the one commanded, not before that; before that, it belongs to the one who issued the command. Hence, it is said, 'It belongs to the one who sends.' But in phrases such as 'I am giving to so-and-so' (itthannāmassa dammi), since it is expressed by the present tense ending, which is used in a present sense, from that moment onward, it becomes the property of the recipient. Hence, it is said, 'It belongs to the one to whom it is sent.' Therefore, by this, the Venerable Elder Revata shows that, regarding the incident of sending a robe to the Venerable Sāriputta, one should understand without confusion the determinations taught by the Blessed One, according to the characteristics stated here. တတ္ထ ဒွါဓိဋ္ဌိတံ, သွာဓိဋ္ဌိတန္တိ စ န တိစီဝရာဓိဋ္ဌာနံ သန္ဓာယ ဝုတ္တံ, အထ ခေါ သာမိကေ ဇီဝန္တေ ဝိဿာသဂ္ဂါဟစီဝရဘာဝေန စ သာမိကေ မတေ မတကစီဝရဘာဝေန စ ဂဟဏံ သန္ဓာယ [Pg.158] ဝုတ္တံ, တတော ပန ဒသာဟေ အနတိက္ကန္တေယေဝ တိစီဝရာဓိဋ္ဌာနံ ဝါ ပရိက္ခာရစောဠာဓိဋ္ဌာနံ ဝါ ဝိကပ္ပနံ ဝါ ကာတဗ္ဗံ. ယော ပဟိဏတီတိ ဒါယကံ သန္ဓာယာဟ, ယဿ ပဟီယတီတိ ပဋိဂ္ဂါဟကံ. Here, the terms 'twice determined' (dvādhiṭṭhitaṃ) and 'self-determined' (svādhiṭṭhitaṃ) are not stated in reference to the determination of the three robes, but rather are stated in reference to the taking of robes either as a robe accepted on trust while the owner is alive, or as a robe of the deceased when the owner has died. After that, however, within ten days, one must perform either the determination of the three robes, the determination of an accessory cloth, or the allocation. The phrase 'who sends' (yo pahiṇati) refers to the donor, and 'to whom it is sent' (yassa pahīyati) refers to the recipient. ပရိစ္စဇိတွာ…ပေ… န လဘတိ, အာဟရာပေန္တော ဘဏ္ဍဂ္ဃေန ကာရေတဗ္ဗောတိ အတ္ထော. အတ္တနာ…ပေ… နိဿဂ္ဂိယန္တိ ဣမိနာ ပရသန္တကဘူတတ္တံ ဇာနန္တော ထေယျပသယှဝသေန အစ္ဆိန္ဒန္တော ပါရာဇိကော ဟောတီတိ ဒဿေတိ. ပေါရာဏဋီကာယံ ပန ‘‘သကသညာယ ဝိနာ ဂဏှန္တော ဘဏ္ဍံ အဂ္ဃာပေတွာ အာပတ္တိယာ ကာရေတဗ္ဗော’’တိ ဝုတ္တံ. သကသညာယ ဝိနာပိ တာဝကာလိကပံသုကူလသညာဒိဝသေန ဂဏှန္တော အာပတ္တိယာ န ကာရေတဗ္ဗော. အဋ္ဌကထာယံ ပန ပသယှာကာရံ သန္ဓာယ ဝဒတိ. တေနာဟ ‘‘အစ္ဆိန္ဒတော နိဿဂ္ဂိယ’’န္တိ. သစေ ပန…ပေ… ဝဋ္ဋတီတိ တုဋ္ဌဒါနံ အာဟ, အထ ပနာတိအာဒိနာ ကုပိတဒါနံ. ဥဘယထာပိ သယံ ဒိန္နတ္တာ ဝဋ္ဋတိ, ဂဟဏေ အာပတ္တိ နတ္ထီတိ အတ္ထော. Having relinquished… and so on… he does not get it; the meaning is that one who causes it to be brought back should be made to pay the value of the goods. By oneself… and so on… it is to be forfeited—this shows that one who, knowing it belongs to another, seizes it by way of theft and force, commits a pārājika offense. In the Old Subcommentary, however, it is said: 'One who takes goods without the perception that they are his own should be made to incur an offense after having the goods valued.' Even without the perception that it is one's own, if one takes it with the perception of it being a temporary dust-heap rag and so on, one should not be made to incur an offense. The Commentary, however, speaks with reference to forcible seizure. Therefore, it says: 'For one who seizes, it is to be forfeited.' But if… and so on… it is allowable—this refers to a gift given with satisfaction. Then, with 'but if…' and so on, it refers to a gift given in anger. In both cases, since it is given by oneself, it is allowable; the meaning is that there is no offense in taking it. မမ သန္တိကေ…ပေ… ဧဝံ ပန ဒါတုံ န ဝဋ္ဋတီတိ ဝတ္ထုပရိစ္စာဂလက္ခဏတ္တာ ဒါနဿ ဧဝံ ဒဒန္တော အပရိစ္စဇိတွာ ဒိန္နတ္တာ ဒါနံ န ဟောတီတိ န ဝဋ္ဋတိ, တတော ဧဝ ဒုက္ကဋံ ဟောတိ. အာဟရာပေတုံ ပန ဝဋ္ဋတီတိ ပုဗ္ဗေ ‘‘အကရောန္တဿ န ဒေမီ’’တိ ဝုတ္တတ္တာ ယထာဝုတ္တဥပဇ္ဈာယဂ္ဂဟဏာဒီနိ အကရောန္တေ အာစရိယဿေဝ သန္တကံ ဟောတီတိ ကတွာ ဝုတ္တံ. ကရောန္တေ ပန အန္တေဝါသိကဿ သန္တကံ ဘဝေယျ သဗ္ဗသော အပရိစ္စဇိတွာ ဒိန္နတ္တာ. သကသညာယ ဝိဇ္ဇမာနတ္တာ ‘‘အာဟရာပေတုံ ဝဋ္ဋတီ’’တိ ဝုတ္တံ သိယာ. ဋီကာယံ (သာရတ္ထ. ဋီ. ၂.၆၃၅) ပန ‘‘ဧဝံ ဒိန္နံ ဘတိသဒိသတ္တာ အာဟရာပေတုံ ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ဘတိသဒိသေ သတိပိ ကမ္မေ ကတေ ဘတိ လဒ္ဓဗ္ဗာ ဟောတိ, တသ္မာ အာရောပေတုံ န ဝဋ္ဋေယျ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၆၃၅) ပန ‘‘အာဟရာပေတုံ ဝဋ္ဋတီတိ ကမ္မေ အကတေ ဘတိသဒိသတ္တာ [Pg.159] ဝုတ္တ’’န္တိ ဝုတ္တံ, တေန ကမ္မေ ကတေ အာဟရာပေတုံ န ဝဋ္ဋတီတိ သိဒ္ဓံ. ဥပဇ္ဈံ ဂဏှိဿတီတိ သာမဏေရဿ ဒါနံ ဒီပေတိ, တေန စ သာမဏေရကာလေ ဒတွာ ဥပသမ္ပန္နကာလေ အစ္ဆိန္ဒတောပိ ပါစိတ္တိယံ ဒီပေတိ. အယံ တာဝ ဒါနေ ဝိနိစ္ဆယောတိ ဣမိနာ ဒါနဝိနိစ္ဆယာဒီနံ တိဏ္ဏံ ဝိနိစ္ဆယာနံ ဧကပရိစ္ဆေဒကတဘာဝံ ဒီပေတိ. In my presence… and so on… but it is not allowable to give in this way. Because giving has the characteristic of relinquishing the object, when one gives in this way, since it is given without being relinquished, it is not a gift and thus not allowable; for that very reason, it is an offense of wrong doing. But it is allowable to have it brought back. This is said because it was previously stated, 'If he does not do it, I will not give,' so when he does not perform the prescribed duties of taking a preceptor, etc., it is considered to be the teacher’s property. But when he does them, it would become the resident pupil's property, even though it was given without being completely relinquished. Because the perception of it as his own exists for the teacher, it might be said: 'It is allowable to have it brought back.' In the Subcommentary, however, it is said: 'Since what is given in this way is like wages, it is allowable to have it brought back.' Even though it is like wages, when the work is done, the wages must be received; therefore, it would not be allowable to take it back. In the Vimativinodanī, however, it is said: '“It is allowable to have it brought back”—this is said because it is like wages when the work is not done.' By this, it is established that when the work is done, it is not allowable to have it brought back. 'He will take a preceptor'—this indicates a gift to a novice, and by this, it also indicates a pācittiya offense for one who, having given it during the novice period, seizes it after higher ordination. This, for now, is the determination on giving—by this it shows that the three determinations, on giving and so on, form a single chapter. ဝိဿာသဂ္ဂါဟလက္ခဏဝိနိစ္ဆယကထာ The Discourse on the Determination of the Characteristics of Taking on Trust ၇၀. အနုဋ္ဌာနသေယျာ နာမ ယာယ သေယျာယ သယိတော ယာဝ ဇီဝိတိန္ဒြိယုပစ္ဆေဒံ န ပါပုဏာတိ, တာဝ ဝုစ္စတိ. ဒဒမာနေန စ မတကဓနံ တာဝ ယေ တဿ ဓနေ ဣဿရာ ဂဟဋ္ဌာ ဝါ ပဗ္ဗဇိတာ ဝါ, တေသံ ဒါတဗ္ဗန္တိ ဧတ္ထ ကေ ဂဟဋ္ဌာ ကေ ပဗ္ဗဇိတာ ကေန ကာရဏေန တဿ ဓနေ ဣဿရာတိ? ဂဟဋ္ဌာ တာဝ ဂိလာနုပဋ္ဌာကဘူတာ တေန ကာရဏေန ဂိလာနုပဋ္ဌာကဘာဂဘူတေ တဿ ဓနေ ဣဿရာ, ယေသဉ္စ ဝါဏိဇာနံ ဟတ္ထတော ကပ္ပိယကာရကေန ပတ္တာဒိပရိက္ခာရော ဂါဟာပိတော, တေသံ ယံ ဒါတဗ္ဗမူလံ, တေ စ တဿ ဓနေ ဣဿရာ, ယေသဉ္စ မာတာပိတူနံ အတ္ထာယ ပရိစ္ဆိန္ဒိတွာ ဝတ္ထာနိ ဌပိတာနိ, တေပိ တဿ ဓနဿ ဣဿရာ. ဧဝမာဒိနာ ယေန ယေန ကာရဏေန ယံ ယံ ပရိက္ခာရဓနံ ယေဟိ ယေဟိ ဂဟဋ္ဌေဟိ လဘိတဗ္ဗံ ဟောတိ, တေန တေန ကာရဏေန တေ တေ ဂဟဋ္ဌာ တဿ တဿ ဓနဿ ဣဿရာ. 70. The 'bed of non-rising' is the name for that bed from which one who has lain down does not get up before he reaches the cutting off of the life faculty. And when giving the wealth of the deceased, it should be given to those who are masters over that wealth, whether householders or renunciants. Herein, who are the householders, who are the renunciants, and for what reason are they masters over that wealth? As for the householders, those who were attendants of the sick are, for that reason, masters over that portion of the wealth that is the share for attending the sick. Also, those merchants from whom requisites such as a bowl were caused to be taken by a steward—they too are masters over that wealth which is the principal to be given to them. And those parents for whose benefit cloths were set aside—they too are masters of that wealth. In this way, for whatever reason any requisite or wealth is to be received by any householders, for that very reason those householders are masters of that particular wealth. ပဗ္ဗဇိတာ ပန ဗာဟိရကာ တထေဝ သတိ ကာရဏေ ဣဿရာ. ပဉ္စသု ပန သဟဓမ္မိကေသု ဘိက္ခူ သာမဏေရာ စ မတာနံ ဘိက္ခုသာမဏေရာနံ ဓနံ ဝိနာပိ ကာရဏေန ဒါယာဒဘာဝေန လဘန္တိ, န ဣတရာ. ဘိက္ခုနီသိက္ခမာနသာမဏေရီနမ္ပိ ဓနံ တာယေဝ လဘန္တိ, န ဣတရေ. တံ ပန မတကဓနဘာဇနံ စတုပစ္စယဘာဇနဝိနိစ္ဆယေ အာဝိ ဘဝိဿတိ, ဗဟူ ပန ဝိနယဓရတ္ထေရာ ‘‘ယေ တဿ ဓနဿ ဣဿရာ ဂဟဋ္ဌာ ဝါ ပဗ္ဗဇိတာ ဝါ’’တိ [Pg.160] ပါဌံ နိဿာယ ‘‘မတဘိက္ခုဿ ဓနံ ဂဟဋ္ဌဘူတာ ဉာတကာ လဘန္တီ’’တိ ဝိနိစ္ဆိနန္တိ, တမ္ပိ ဝိနိစ္ဆယံ တဿ စ ယုတ္တာယုတ္တဘာဝံ တတ္ထေဝ ဝက္ခာမ. External renunciants, however, are masters in the same way when there is a reason. But among the five kinds of co-religionists, monks and male novices receive the wealth of deceased monks and male novices even without a reason, by way of inheritance; the others do not. Nuns, female probationers, and female novices also receive the wealth of their deceased counterparts; they alone receive it, not the others. But that division of the wealth of the deceased will become clear in the Determination on the Division of the Four Requisites. Many elder Vinaya-experts, however, relying on the reading 'those who are masters of that wealth, whether householders or renunciants,' determine that 'the householder relatives of a deceased monk receive his wealth.' We will discuss that determination and its rightness or wrongness in that very place. အနတ္တမနဿ သန္တကန္တိ ‘‘ဒုဋ္ဌု ကတံ တယာ မယာ အဒိန္နံ မမ သန္တကံ ဂဏှန္တေနာ’’တိ ဝစီဘေဒေန ဝါ စိတ္တုပ္ပာဒမတ္တေန ဝါ ဒေါမနဿပ္ပတ္တဿ သန္တကံ. ယော ပန ပဌမံယေဝ ‘‘သုဋ္ဌု ကတံ တယာ မမ သန္တကံ ဂဏှန္တေနာ’’တိ ဝစီဘေဒေန ဝါ စိတ္တုပ္ပာဒမတ္တေန ဝါ အနုမောဒိတွာ ပစ္ဆာ ကေနစိ ကာရဏေန ကုပိတော, ပစ္စာဟရာပေတုံ န လဘတိ. ယောပိ အဒါတုကာမော, စိတ္တေန ပန အဓိဝါသေတိ, န ကိဉ္စိ ဝဒတီတိ ဧတ္ထ တု ပေါရာဏဋီကာယံ (သာရတ္ထ. ဋီ. ၂.၁၃၁) ‘‘စိတ္တေန ပန အဓိဝါသေတီတိ ဝုတ္တမေဝတ္ထံ ဝိဘာဝေတုံ ‘န ကိဉ္စိ ဝဒတီ’တိ ဝုတ္တ’’န္တိ ဝုတ္တံ. ဧဝံ သတိ ‘‘စိတ္တေနာ’’တိ ဣဒံ အဓိဝါသနကိရိယာယ ကရဏံ ဟောတိ. အဒါတုကာမောတိ ဧတ္ထာပိ တမေဝ ကရဏံ သိယာ, တတော ‘‘စိတ္တေန အဒါတုကာမော, စိတ္တေန အဓိဝါသေတီ’’တိဝစနံ ဩစိတျသမ္ပောသကံ န ဘဝေယျ. တံ ဌပေတွာ ‘‘အဒါတုကာမော’’တိ ဧတ္ထ ကာယေနာတိ ဝါ ဝါစာယာတိ ဝါ အညံ ကရဏမ္ပိ န သမ္ဘဝတိ, တဒသမ္ဘဝေ သတိ ဝိသေသတ္ထဝါစကော ပန-သဒ္ဒေါပိ နိရတ္ထကော. န ကိဉ္စိ ဝဒတီတိ ဧတ္ထ တု ဝဒနကိရိယာယ ကရဏံ ‘‘ဝါစာယာ’’တိ ပဒံ ဣစ္ဆိတဗ္ဗံ, တထာ စ သတိ အညံ အဓိဝါသနကိရိယာယ ကရဏံ, အညံ ဝဒနကိရိယာယ ကရဏံ, အညာ အဓိဝါသနကိရိယာ, အညာ ဝဒနကိရိယာ, တသ္မာ ‘‘ဝုတ္တမေဝတ္ထံ ဝိဘာဝေတု’’န္တိ ဝတ္တုံ န အရဟတိ, တသ္မာ ယောပိ စိတ္တေန အဒါတုကာမော ဟောတိ, ပန တထာပိ ဝါစာယ အဓိဝါသေတိ, န ကိဉ္စိ ဝဒတီတိ ယောဇနံ ကတွာ ပန ‘‘အဓိဝါသေတီတိ ဝုတ္တမေဝတ္ထံ ပကာသေတုံ န ကိဉ္စိ ဝဒတီတိ ဝုတ္တ’’န္တိ ဝတ္တုမရဟတိ. ဧတ္ထ တု ပန-သဒ္ဒေါ အရုစိလက္ခဏသူစနတ္ထော. ‘‘စိတ္တေနာ’’တိ ဣဒံ အဒါတုကာမကိရိယာယ ကရဏံ, ‘‘ဝါစာယာ’’တိ [Pg.161] အဓိဝါသနကိရိယာယ အဝဒနကိရိယာယ စ ကရဏံ. အဓိဝါသနကိရိယာ စ အဝဒနကိရိယာယေဝ. ‘‘အဓိဝါသေတီ’’တိ ဝုတ္တေ အဝဒနကိရိယာယ အပါကဋဘာဝတော တံ ပကာသေတုံ ‘‘န ကိဉ္စိ ဝဒတီ’’တိ ဝုတ္တံ, ဧဝံ ဂယှမာနေ ပုဗ္ဗာပရဝစနတ္ထော ဩစိတျသမ္ပောသကော သိယာ, တသ္မာ ဧတ္တကဝိဝရေဟိ ဝိစာရေတွာ ဂဟေတဗ္ဗောတိ. 'Property of one who is displeased' means the property of one who has become distressed either through an utterance or by the mere arising of a thought, thus: 'You have done wrong in taking my property, which was not given by me.' But one who at the very first approves, either through an utterance or by the mere arising of a thought, saying, 'You have done well in taking my property,' but later becomes angry for some reason, is not able to have it brought back. As for 'One who is unwilling to give, but consents by mind, and says nothing,' here the Old Subcommentary says: 'Regarding “but consents by mind,” to clarify this very meaning, it is said, “says nothing.”' This being so, 'by mind' becomes the instrument for the act of consenting. In 'unwilling to give,' too, the same instrument would apply; hence the statement 'unwilling to give by mind, consents by mind' would not be conducive to propriety. Setting that aside, in 'unwilling to give,' no other instrument such as 'by body' or 'by speech' is possible. In the absence of that, the particle 'pana,' which indicates a special meaning, would also be meaningless. But in 'says nothing,' the word 'by speech' should be desired as the instrument for the act of speaking. That being so, there is one instrument for the act of consenting and another for the act of not speaking; the act of consenting is one thing, the act of not speaking another. Therefore, it is not right to say, 'to clarify this very meaning.' Therefore, having construed it as 'one who is unwilling to give by mind, but nevertheless consents by speech, saying nothing,' it is right to say, 'Regarding “consents,” to reveal this very meaning, it is said, “says nothing.”' Here, the particle 'pana' serves to indicate the characteristic of displeasure. 'By mind' is the instrument for the act of being unwilling to give; 'by speech' is the instrument for the act of consenting and the act of not speaking. And the act of consenting is just the act of not speaking. Since the act of not speaking is not evident when 'consents' is said, 'says nothing' is said to reveal it. When it is understood in this way, the meaning of the preceding and following statements would be conducive to propriety. Therefore, it should be understood after investigating with these distinctions. လာဘပရိဏာမနဝိနိစ္ဆယကထာ The Discussion on the Determination of the Transformation of Gains ၇၁. လာဘပရိဏာမနဝိနိစ္ဆယေ တုမှာကံ သပ္ပိအာဒီနိ အာဘတာနီတိ တုမှာကံ အတ္ထာယ အာဘတာနိ သပ္ပိအာဒီနိ. ပရိဏတဘာဝံ ဇာနိတွာပိ ဝုတ္တဝိဓိနာ ဝိညာပေန္တေန တေသံ သန္တကမေဝ ဝိညာပိတံ နာမ ဟောတီတိ အာဟ ‘‘မယှမ္ပိ ဒေထာတိ ဝဒတိ, ဝဋ္ဋတီ’’တိ. 71. In the determination of the transformation of gains, 'ghee and other items were brought for you' means they were brought for your benefit. Even knowing their transformed state, when one informs them according to the method described, it is said to be informing them of what is their own property. Thus it is said: “He says, ‘Give some to me too,’ it is allowable.” ‘‘ပုပ္ဖမ္ပိ အာရောပေတုံ န ဝဋ္ဋတီတိ ဣဒံ ပရိဏတံ သန္ဓာယ ဝုတ္တံ, သစေ ပန ဧကသ္မိံ စေတိယေ ပူဇိတံ ပုပ္ဖံ ဂဟေတွာ အညသ္မိံ စေတိယေ ပူဇေတိ, ဝဋ္ဋတီ’’တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၆၆၀) ဝုတ္တံ. အဋ္ဌကထာယံ (ပါရာ. အဋ္ဌ. ၂.၆၆၀) ပန နိယမေတွာ ‘‘အညဿ စေတိယဿ အတ္ထာယ ရောပိတမာလာဝစ္ဆတော’’တိ ဝုတ္တတ္တာ န ကေဝလံ ပရိဏတဘာဝေါယေဝ ကထိတော, အထ ခေါ နိယမေတွာ ရောပိတဘာဝေါပိ. ပုပ္ဖမ္ပီတိ ပိ-သဒ္ဒေန ကုတော မာလာဝစ္ဆန္တိ ဒဿေတိ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၆၆၀) ပန ‘‘ရောပိတမာလာဝစ္ဆတောတိ ကေနစိ နိယမေတွာ ရောပိတံ သန္ဓာယ ဝုတ္တံ, အနောစိတံ မိလာယမာနံ ဩစိနိတွာ ယတ္ထ ကတ္ထစိ ပူဇေတုံ ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ဌိတံ ဒိသွာတိ သေသကံ ဂဟေတွာ ဌိတံ ဒိသွာ. ဣမဿ သုနခဿ မာ ဒေဟိ, ဧတဿ ဒေဟီတိ ဣဒံ ပရိဏတေယေဝ, တိရစ္ဆာနဂတဿ ပရိစ္စဇိတွာ ဒိန္နေ ပန တံ ပလာပေတွာ အညံ ဘုဉ္ဇာပေတုံ ဝဋ္ဋတိ, တသ္မာ ‘‘ကတ္ထ ဒေမာတိအာဒိနာ ဧကေနာကာရေန အနာပတ္တိ ဒဿိတာ. ဧဝံ ပန အပုစ္ဆိတေပိ [Pg.162] ‘အပရိဏတံ ဣဒ’န္တိ ဇာနန္တေန အတ္တနော ရုစိယာ ယတ္ထ ဣစ္ဆတိ, တတ္ထ ဒါပေတုံ ဝဋ္ဋတီ’’တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. ယတ္ထ ဣစ္ဆထ, တတ္ထ ဒေထာတိ ဧတ္ထာပိ ‘‘တုမှာကံ ရုစိယာ’’တိ ဝုတ္တတ္တာ ယတ္ထ ဣစ္ဆတိ, တတ္ထ ဒါပေတုံ လဘတိ. “It is not permissible to offer even a flower”—this is said with reference to what has been designated. However, if one takes a flower offered at one shrine and offers it at another shrine, it is permissible, so it is stated in the Sāratthadīpanī. In the commentary, however, it is specified: “from a garland-shrub planted for the sake of another shrine.” Thus, not only the state of having been designated is discussed, but also the state of having been planted with a specific designation. The particle ‘pi’ in ‘pupphampi’ indicates ‘from a garland-shrub.’ In the Vimativinodanī, however, it is stated: “The phrase ‘from a planted garland-shrub’ is said with reference to what is planted with a specific designation by someone; it is permissible to pick unsuitable, wilting flowers and offer them anywhere one wishes.” ‘Having seen what is standing’ means having taken the remainder and seen what is standing. “Do not give to this dog, give to that one”—this refers only to what has been designated. However, regarding something given to an animal after ownership has been relinquished, it is permissible to drive that animal away and cause another to eat. Therefore, with “Where shall we give?” and so on, one way of there being no offense is shown. Moreover, even if not asked, one who knows “this is undesignated” may have it given wherever one wishes according to one’s own liking—so it is stated in all three Gaṇṭhipadas. In “Give wherever you wish,” here too, because it is said “according to your preference,” one is able to have it given wherever one desires. ပရိဝါရေ (ပရိ. အဋ္ဌ. ၃၂၉) ပန နဝ အဓမ္မိကာနိ ဒါနာနီတိ သံဃဿ ပရိဏတံ အညသံဃဿ ဝါ စေတိယဿ ဝါ ပုဂ္ဂလဿ ဝါ ပရိဏာမေတိ, စေတိယဿ ပရိဏတံ အညစေတိယဿ ဝါ သံဃဿ ဝါ ပုဂ္ဂလဿ ဝါ ပရိဏာမေတိ, ပုဂ္ဂလဿ ပရိဏတံ အညပုဂ္ဂလဿ ဝါ သံဃဿ ဝါ စေတိယဿ ဝါ ပရိဏာမေတီတိ ဧဝံ ဝုတ္တာနိ. နဝ ပဋိဂ္ဂဟာ ပရိဘောဂါ စာတိ ဧတေသံယေဝ ဒါနာနံ ပဋိဂ္ဂဟာ စ ပရိဘောဂါ စ. တီဏိ ဓမ္မိကာနိ ဒါနာနီတိ သံဃဿ နိန္နံ သံဃဿေဝ ဒေတိ, စေတိယဿ နိန္နံ စေတိယဿေဝ ဒေတိ, ပုဂ္ဂလဿ နိန္နံ ပုဂ္ဂလဿေဝ ဒေတီတိ ဣမာနိ တီဏိ. ပဋိဂ္ဂဟပဋိဘောဂါပိ တေသံယေဝ ပဋိဂ္ဂဟာ စ ပရိဘောဂါ စာတိ အာဂတံ. In the Parivāra, however, nine unrighteous gifts are stated thus: one diverts what is designated for the Sangha to another Sangha, a shrine, or an individual; one diverts what is designated for a shrine to another shrine, the Sangha, or an individual; one diverts what is designated for an individual to another individual, the Sangha, or a shrine. Nine acceptances and uses are the acceptances and uses of these same gifts. Three righteous gifts are these three: what is intended for the Sangha, one gives only to the Sangha; what is intended for a shrine, one gives only to the shrine; what is intended for an individual, one gives only to that individual. The acceptances and uses are also the acceptances and uses of these same gifts—thus it is handed down. ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus, in the Vinayālaṅkāra, which is an elucidation of the Vinayasaṅgaha, ဒါနလက္ခဏာဒိဝိနိစ္ဆယကထာလင်္ကာရော နာမ Named the Ornament of the Discussion on the Determination of the Characteristics of Giving and so forth, တေရသမော ပရိစ္ဆေဒေါ. The Thirteenth Chapter. ၁၄. ပထဝီခဏနဝိနိစ္ဆယကထာ 14. The Discussion on the Determination Regarding the Digging of Earth ၇၂. ဧဝံ ဒါနဝိဿာသဂ္ဂါဟလာဘပရိဏာမနဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ပထဝီဝိနိစ္ဆယံ ကထေတုံ ‘‘ပထဝီ’’တျာဒိမာဟ. တတ္ထ ပတ္ထရတီတိ ပထဝီ, ပ-ပုဗ္ဗ ထရ သန္ထရဏေတိ ဓာတု, ရ-ကာရဿ ဝ-ကာရော, သသမ္ဘာရပထဝီ. တပ္ပဘေဒမာဟ ‘‘ဒွေ ပထဝီ, ဇာတာ စ ပထဝီ အဇာတာ စ ပထဝီ’’တိ. တာသံ [Pg.163] ဝိသေသံ ဒဿေတုံ ‘‘တတ္ထ ဇာတာ နာမ ပထဝီ’’တျာဒိမာဟ. တတ္ထ သုဒ္ဓပံသုကာ…ပေ… ယေဘုယျေနမတ္တိကာပထဝီ ဇာတာ နာမ ပထဝီ ဟောတိ. န ကေဝလံ သာယေဝ, အဒဍ္ဎာ ပထဝီပိ ‘‘ဇာတာ ပထဝီ’’တိ ဝုစ္စတိ. န ကေဝလံ ဣမာ ဒွေယေဝ, ယောပိ ပံသုပုဉ္ဇော ဝါ…ပေ… စာတုမာသံ ဩဝဋ္ဌော, သောပိ ‘‘ဇာတာ ပထဝီ’’တိ ဝုစ္စတီတိ ယောဇနာ. ဣတရတြပိ ဧသေဝ နယော. 72. Having thus explained the determination regarding giving, taking with trust, and the transformation of gains, now, to explain the determination regarding earth, he begins with “earth.” Therein, ‘pathavī’ is so called because it spreads out (pattharati). The root is ‘pa’ as a prefix and ‘thara’ in the sense of spreading; the sound ‘ra’ becomes ‘va,’ meaning ‘earth with its constituent elements.’ He states its classification: “There are two kinds of earth: born earth and unborn earth.” To show their distinction, he begins with: “Therein, born earth is…” Therein, pure dust… earth that is mostly clay is called “born earth.” Not only that, but unburnt earth is also called “born earth.” Not just these two, but also a heap of dust… that has been rained on for four months—that too is called “born earth.” This is the construction. The same method applies in the other case as well. တတ္ထ သုဒ္ဓါ ပံသုကာယေဝ ဧတ္ထ ပထဝိယာ အတ္ထိ, န ပါသာဏာဒယောတိ သုဒ္ဓပံသုကာ. တထာ သုဒ္ဓမတ္တိကာ. အပ္ပာ ပါသာဏာ ဧတ္ထာတိ အပ္ပပါသာဏာ. ဣတရေသုပိ ဧသေဝ နယော. ယေဘုယျေန ပံသုကာ ဧတ္ထာတိ ယေဘုယျေနပံသုကာ, အလုတ္တသမာသောယံ, တထာ ယေဘုယျေနမတ္တိကာ. တတ္ထ မုဋ္ဌိပ္ပမာဏတော ဥပရိ ပါသာဏာ. မုဋ္ဌိပ္ပမာဏာ သက္ခရာ. ကထလာတိ ကပါလခဏ္ဍာဒိ. မရုမ္ပာတိ ကဋသက္ခရာ. ဝါလုကာ ဝါလုကာယေဝ. ယေဘုယျေနပံသုကာတိ ဧတ္ထ တီသု ကောဋ္ဌာသေသု ဒွေ ကောဋ္ဌာသာ ပံသု, ဧကော ပါသာဏာဒီသု အညတရကောဋ္ဌာသော. အဒဍ္ဎာပီတိ ဥဒ္ဓနပတ္တပစနကုမ္ဘကာရာတပါဒိဝသေန တထာ တထာ အဒဍ္ဎာ, သာ ပန ဝိသုံ နတ္ထိ, သုဒ္ဓပံသုအာဒီသု အညတရာဝါတိ ဝေဒိတဗ္ဗာ. ယေဘုယျေနသက္ခရာတိ ဗဟုတရသက္ခရာ. ဟတ္ထိကုစ္ဆိယံ ကိရ ဧကံ ပစ္ဆိပူရံ အာဟရာပေတွာ ဒေါဏိယံ ဓောဝိတွာ ပထဝိယာ ယေဘုယျေနသက္ခရဘာဝံ ဉတွာ သယံ ဘိက္ခူ ပေါက္ခရဏိံ ခဏိံသူတိ. ယာနိ ပန မဇ္ဈေ ‘‘အပ္ပပံသုအပ္ပမတ္တိကာ’’တိ ဒွေ ပဒါနိ, တာနိ ယေဘုယျေနပါသာဏာဒိပဉ္စကမေဝ ပဝိသန္တိ. တေသညေဝ ဟိ ဒွိန္နံ ပဘေဒဝစနမေတံ, ယဒိဒံ သုဒ္ဓပါသာဏာဒိအာဒိ. Here, on the ground, there is only pure dust, not stones and the like; thus, 'pure dust'. Similarly, 'pure clay'. 'Few stones are here'; thus, 'few stones'. The same method applies to the others. 'Mostly dust is here'; thus, 'mostly dust'; this is an unelided compound. Likewise, 'mostly clay'. Therein, stones are larger than the size of a fist. Gravel is fist-sized. 'Kathalā' means a potsherd and the like. 'Marumpā' means hard gravel. Sand is just sand. 'Mostly dust' here means that out of three parts, two parts are dust, and one part is one of stones or the like. 'Unburnt' means not burnt in various ways, such as by an oven, a boiling pot, a potter's kiln, the sun's heat, and so on. However, it does not exist separately; it should be understood as one among pure dust and the like. 'Mostly gravel' means much gravel. It is said that at Hatthikucchi, having had a full basketful brought and washed in a trough, and having known the ground to be 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 five beginning with 'mostly stones'. For this is a statement of a subdivision of those two, namely, that which begins with 'pure stones' and so on. ဧတ္ထ စ ကိဉ္စာပိ ယေဘုယျေနပံသုံ အပ္ပပံသုဉ္စ ပထဝိံ ဝတွာ ဥပဍ္ဎပံသုကာပထဝီ န ဝုတ္တာ, တထာပိ ပဏ္ဏတ္တိဝဇ္ဇသိက္ခာပဒေသု သာဝသေသပညတ္တိယာပိ သမ္ဘဝတော ဥပဍ္ဎပံသုကာယပိ ပထဝိယာ [Pg.164] ပါစိတ္တိယမေဝါတိ ဂဟေတဗ္ဗံ. ကေစိ ပန ‘‘သဗ္ဗစ္ဆန္နာဒီသု ဥပဍ္ဎစ္ဆန္နေ ဒုက္ကဋဿ ဝုတ္တတ္တာ ဣဓာပိ ဒုက္ကဋံ ယုဇ္ဇတီ’’တိ ဝဒန္တိ, တံ န ယုတ္တံ ပါစိတ္တိယဝတ္ထုကဉ္စ အနာပတ္တိဝတ္ထုကဉ္စ ဒုဝိဓံ ပထဝိံ ဌပေတွာ အညိဿာ ဒုက္ကဋဝတ္ထုကာယ တတိယာယ ပထဝိယာ အဘာဝတော. ဒွေယေဝ ဟိ ပထဝိယော ဝုတ္တာ ‘‘ဇာတာ စ ပထဝီ အဇာတာ စ ပထဝီ’’တိ, တသ္မာ ဒွီသု အညတရာယ ပထဝိယာ ဘဝိတဗ္ဗံ. ဝိနယဝိနိစ္ဆယေ စ သမ္ပတ္တေ ဂရုကလဟုကေသု ဂရုကေယေဝ ဌာတဗ္ဗတ္တာ န သက္ကာ ဧတ္ထ အနာပတ္တိယာ ဘဝိတုံ. သဗ္ဗစ္ဆန္နာဒီသု ပန ဥပဍ္ဎေ ဒုက္ကဋံ ယုတ္တံ တတ္ထ တာဒိသဿ ဒုက္ကဋဝတ္ထုနော သမ္ဘဝတော. ဝိမတိဝိနောဒနိယမ္ပိ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၈၆) ‘‘အပ္ပပံသုမတ္တိကာယ ပထဝိယာ အနာပတ္တိဝတ္ထုဘာဝေန ဝုတ္တတ္တာ ဥပဍ္ဎပံသုမတ္တိကာယပိ ပါစိတ္တိယမေဝါတိ ဂဟေတဗ္ဗံ. န ဟေတံ ဒုက္ကဋဝတ္ထူတိ သက္ကာ ဝတ္တုံ ဇာတာဇာတဝိနိမုတ္တာယ တတိယာယ ပထဝိယာ အဘာဝတော’’တိ ဝုတ္တံ. Here, although earth that is mostly dust and earth that has little dust are mentioned, half-dusty earth is not. Nevertheless, because in the training rules concerning offenses by designation, a designation with a remainder is also possible, it should be understood that for half-dusty earth as well, there is a pācittiya offense. Some, however, say, 'Since in cases such as a fully covered area, a dukkaṭa offense is stated for a half-covered area, a dukkaṭa is also appropriate here.' That is not correct, because apart from the two kinds of earth—that which is a basis for a pācittiya offense and that which is a basis for no offense—there is no third kind of earth that is a basis for a dukkaṭa offense. Indeed, only two kinds of earth have been stated: 'produced earth and unproduced earth.' Therefore, it must be one of these two kinds of earth. And when it comes to a decision in the Vinaya, between a grave and a light matter, one must stand with the grave one; thus it is not possible for there to be no offense here. In cases such as a fully covered area, however, a dukkaṭa for a half-covered area is appropriate, because a basis for such a dukkaṭa offense is possible there. In the Vimativinodanī as well it is said: 'Since earth with little dust and clay is stated as a basis for no offense, it should be understood that for earth with half dust and clay, there is a pācittiya offense. It cannot be said that this is a basis for a dukkaṭa offense, because there is no third kind of earth apart from produced and unproduced earth.' ခဏန္တဿ ခဏာပေန္တဿ ဝါတိ အန္တမသော ပါဒင်္ဂုဋ္ဌကေနပိ သမ္မဇ္ဇနိသလာကာယပိ သယံ ဝါ ခဏန္တဿ အညေန ဝါ ခဏာပေန္တဿ. ‘‘ပေါက္ခရဏိံ ခဏာ’’တိ ဝဒတိ, ဝဋ္ဋတီတိ ‘‘ဣမသ္မိံ ဩကာသေ’’တိ အနိယမေတွာ ဝုတ္တတ္တာ ဝဋ္ဋတိ. ‘‘ဣမံ ဝလ္လိံ ခဏာ’’တိ ဝုတ္တေပိ ပထဝိခဏနံ သန္ဓာယ ပဝတ္တဝေါဟာရတ္တာ ဣမိနာဝ သိက္ခာပဒေန ပါစိတ္တိယံ, န ဘူတဂါမသိက္ခာပဒေန, ဥဘယမ္ပိ သန္ဓာယ ဝုတ္တေ ပန ဒွေပိ ပါစိတ္တိယာနိ ဟောန္တိ. 'Of one who digs or causes to dig' means of one who digs oneself, even with just a big toe or with a broomstick, or causes another to dig. If one says, 'Dig a pond,' it is allowable; because it is said without specifying 'in this spot,' it is allowable. When one says, 'Dig up this vine,' because the conventional expression proceeds with reference to digging the earth, there is a pācittiya offense under this very training rule, not under the training rule concerning plant life. If, however, it is said with reference to both, there are two pācittiya offenses. ၇၃. ကုဋေဟီတိ ဃဋေဟိ. တနုကကဒ္ဒမောတိ ဥဒကမိဿကကဒ္ဒမော, သော စ ဥဒကဂတိကတ္တာ ဝဋ္ဋတိ. ဥဒကပပ္ပဋကောတိ ဥဒကေ အန္တောဘူမိယံ ပဝိဋ္ဌေ တဿ ဥပရိဘာဂံ ဆာဒေတွာ တနုကပံသု ဝါ မတ္တိကာ ဝါ ပဋလံ ဟုတွာ ပလဝမာနာ ဥဋ္ဌာတိ, တသ္မိံ ဥဒကေ သုက္ခေပိ တံ ပဋလံ ဝါတေန စလမာနံ တိဋ္ဌတိ, တံ ဥဒကပပ္ပဋကော နာမ. ဩမကစာတုမာသန္တိ [Pg.165] ဦနစာတုမာသံ. ဩဝဋ္ဌန္တိ ဒေဝေန ဩဝဋ္ဌံ. အကတပဗ္ဘာရေတိ အဝလဉ္ဇနဋ္ဌာနဒဿနတ္ထံ ဝုတ္တံ. တာဒိသေ ဟိ ဝမ္မိကဿ သဗ္ဘာဝေါတိ. မူသိကုက္ကုရံ နာမ မူသိကာဟိ ခဏိတွာ ဗဟိ ကတပံသုရာသိ. 73. 'With kuṭas' means with pots. 'Thin mud' is mud mixed with water; and that is allowable because it has the nature of water. 'Water-crust' is when water has entered the ground, a thin layer of dust or clay, having formed a film, rises up, covering its upper surface and floating. Even when that water dries up, that film remains, moving with the wind; this is called a water-crust. 'For less than four months' means for an incomplete four months. 'Rained upon' means rained upon by the sky. 'On an unmade slope' is said for the purpose of showing a place of support. For in such a place there is the existence of an anthill. 'Mouse-leavings' is the name for a pile of dust dug up by mice and put outside. ဧသေဝ နယောတိ ဩမကစာတုမာသံ ဩဝဋ္ဌောယေဝ ဝဋ္ဋတီတိ အတ္ထော. ဧကဒိဝသမ္ပိ န ဝဋ္ဋတီတိ ဩဝဋ္ဌစာတုမာသတော ဧကဒိဝသာတိက္ကန္တောပိ ဝိကောပေတုံ န ဝဋ္ဋတိ. ဟေဋ္ဌဘူမိသမ္ဗန္ဓေပိ စ ဂေါကဏ္ဋကေ ဘူမိတော ဆိန္ဒိတွာ ဆိန္ဒိတွာ ဥဂ္ဂတတ္တာ အစ္စုဂ္ဂတံ မတ္ထကတော ဆိန္ဒိတုံ ဂဟေတုဉ္စ ဝဋ္ဋတီတိ ဝဒန္တိ. သကဋ္ဌာနေ အတိဋ္ဌမာနံ ကတွာ ပါဒေဟိ မဒ္ဒိတွာ အာလောဠိတကဒ္ဒမမ္ပိ ဂဟေတုံ ဝဋ္ဋတိ. 'This is the same method' means it is allowable only if it has been rained upon for less than four months. 'Not allowable even for a single day' means that even if one day has passed beyond the four months of being rained upon, it is not allowable to disturb it. And concerning the connection with the ground below, they say that in the case of a cow-thorn, because it has grown up by being repeatedly cut from the ground, it is indeed allowable to cut what has grown very high from the top and to take it. It is also allowable to take mud that has been stirred up, having been made not to stand in its own place and trampled by the feet. အစ္ဆဒနန္တိအာဒိနာ ဝုတ္တတ္တာ ဥဇုကံ အာကာသတော ပတိတဝဿောဒကေန ဩဝဋ္ဌမေဝ ဇာတပထဝီ ဟောတိ, န ဆဒနာဒီသု ပတိတွာ တတော ပဝတ္တဥဒကေန တိန္တန္တိ ဝေဒိတဗ္ဗံ. တတောတိ ပုရာဏသေနာသနတော. ဣဋ္ဌကံ ဂဏှာမီတိအာဒိ သုဒ္ဓစိတ္တံ သန္ဓာယ ဝုတ္တံ. ‘‘ဥဒကေနာတိ ဥဇုကံ အာကာသတောယေဝ ပတိတဥဒကေန. သစေ ပန အညတ္ထ ပဟရိတွာ ပတိတေန ဥဒကေန တေမိတံ ဟောတိ, ဝဋ္ဋတီ’’တိ ဝဒန္တိ. မဏ္ဍပတ္ထမ္ဘန္တိ သာခါမဏ္ဍပတ္ထမ္ဘံ. Because it is said 'without a roof', etc., it should be understood that produced earth is only that which has been rained upon by rainwater falling directly from the sky, not that which is moistened by water that has fallen on a roof, etc., and then flowed from there. 'From there' means from an old lodging. 'I will take a brick,' etc., was said with reference to a pure intention. 'By water' means by water fallen directly from the sky. But if it is moistened by water that has fallen after striking somewhere else, 'it is allowable,' they say. 'Pillar of a pavilion' means a pillar of a branch-pavilion. ၇၄. ဥစ္စာလေတွာတိ ဥက္ခိပိတွာ. တေန အပဒေသေနာတိ တေန လေသေန. အဝိသယတ္တာ အနာပတ္တီတိ ဧတ္ထ သစေပိ နိဗ္ဗာပေတုံ သက္ကာ ဟောတိ, ပဌမံ သုဒ္ဓစိတ္တေန ဒိန္နတ္တာ ဒဟတူတိ သလ္လက္ခေတွာပိ တိဋ္ဌတိ, အနာပတ္တိ. မဟာမတ္တိကန္တိ ဘိတ္တိလေပနံ. 74. 'Having dislodged' means having lifted up. 'By that pretext' means by that excuse. 'No offense because it is not its domain': here, even if it is possible to extinguish it, because it was first given with a pure intention, one stands by, reflecting, 'Let it burn'; there is no offense. 'A great quantity of clay' means wall plaster. ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus, in the Vinayālaṅkāra, which is the explanation of the Vinayasaṅgaha, ပထဝီခဏနဝိနိစ္ဆယကထာလင်္ကာရော နာမ The Ornament Named the Discourse on the Analysis of Digging the Earth စုဒ္ဒသမော ပရိစ္ဆေဒေါ. The Fourteenth Chapter. ၁၅. ဘူတဂါမဝိနိစ္ဆယကထာ 15. The Discourse on the Analysis of Plant Life. ၇၅. ဧဝံ [Pg.166] ပထဝိဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ဘူတဂါမဝိနိစ္ဆယံ ကထေတုံ ‘‘ဘူတဂါမော’’တိအာဒိမာဟ. တတ္ထ ဘဝန္တိ အဟုဝုဉ္စာတိ ဘူတာ, ဇာယန္တိ ဝဍ္ဎန္တိ ဇာတာ ဝဍ္ဎိတာ စာတိ အတ္ထော. ဂါမောတိ ရာသိ, ဘူတာနံ ဂါမောတိ ဘူတဂါမော, ဘူတာ ဧဝ ဝါ ဂါမော ဘူတဂါမော, ပတိဋ္ဌိတဟရိတတိဏရုက္ခာဒီနမေတံ အဓိဝစနံ. တတ္ထ ‘‘ဘဝန္တီ’’တိ ဣမဿ ဝိဝရဏံ ‘‘ဇာယန္တိ ဝဍ္ဎန္တီ’’တိ, ‘‘အဟုဝု’’န္တိ ဣမဿ ‘‘ဇာတာ ဝဍ္ဎိတာ’’တိ. ဧဝံ ဘူတ-သဒ္ဒေါ ပစ္စုပ္ပန္နာတီတဝိသယော ဟောတိ. တေနာဟ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၉၀) ‘‘ဘဝန္တီတိ ဝဍ္ဎန္တိ, အဟုဝုန္တိ ဗဘုဝူ’’တိ. ဣဒါနိ တံ ဘူတဂါမံ ဒဿေန္တော ‘‘ဘူတဂါမောတိ ပဉ္စဟိ ဗီဇေဟိ ဇာတာနံ ရုက္ခလတာဒီနမေတံ အဓိဝစန’’န္တိ အာဟ. လတာဒီနန္တိ အာဒိ-သဒ္ဒေန ဩသဓိဂစ္ဆာဒယော ဝေဒိတဗ္ဗာ. 75. Having thus spoken on the analysis of earth, now, to speak on the analysis of plant life, he said what begins with 'plant life'. Therein, 'beings' (bhūtā) are those that 'exist' (bhavanti) and 'have existed' (ahuvu); the meaning is 'they are born and grow' and 'they have been born and have grown'. 'Group' (gāmo) means a mass; 'a group of beings' is bhūtagāmo; or, beings themselves are a group, bhūtagāmo. This is a designation for established green things, grass, trees, and so on. Therein, the explanation of 'they exist' is 'they are born and grow'; of 'they have existed' is 'they have been born and have grown'. Thus, the word bhūta has the domain of the present and the past. Therefore, the Vimativinodanī says: ''Bhavanti' means they grow, 'ahuvu' means they have become.' Now, showing that plant life, he said: ''Bhūtagāmo' is a designation for trees, creepers, etc., born from the five kinds of seeds.' In 'creepers, etc.', by the word 'etc.', medicinal herbs, shrubs, and so on should be understood. ဣဒါနိ တာနိ ဗီဇာနိ သရူပတော ဒဿေန္တော ‘‘တတြိမာနိ ပဉ္စ ဗီဇာနီ’’တိအာဒိမာဟ. တတ္ထ မူလမေဝ ဗီဇံ မူလဗီဇံ. ဧဝံ သေသေသုပိ. အထ ဝါ မူလံ ဗီဇံ ဧတဿာတိ မူလဗီဇံ, မူလဗီဇတော ဝါ နိဗ္ဗတ္တံ မူလဗီဇံ. ဧဝံ သေသေသုပိ. တတ္ထ ပဌမေန ဝိဂ္ဂဟေန ဗီဇဂါမော ဧဝ လဗ္ဘတိ, ဒုတိယတတိယေဟိ ဘူတဂါမော. ဣဒါနိ တေ ဘူတဂါမေ သရူပတော ဒဿေန္တော ‘‘တတ္ထ မူလဗီဇံ နာမာ’’တျာဒိမာဟ. တတ္ထ တေသု ပဉ္စသု မူလဗီဇာဒီသု ဟလိဒ္ဒိ…ပေ… ဘဒ္ဒမုတ္တကံ မူလဗီဇံ နာမ. န ကေဝလံ ဣမာနိယေဝ မူလဗီဇာနိ, အထ ခေါ ဣတော အညာနိပိ ယာနိ ဝါ ပန ဘူတဂါမဇာတာနိ အတ္ထိ သန္တိ, မူလေ ဇာယန္တိ, မူလေ သဉ္ဇာယန္တိ, ဧတံ ဘူတဂါမဇာတံ မူလဗီဇံ နာမ ဟောတီတိ ယောဇနာ. သေသေသုပိ ဧသေဝ နယော. ဝုတ္တဉှိ အဋ္ဌကထာယံ (ပါစိ. အဋ္ဌ. ၉၁) ‘‘ဣဒါနိ တံ ဘူတဂါမံ ဝိဘဇိတွာ ဒဿေန္တော ‘ဘူတဂါမော နာမ ပဉ္စ ဗီဇဇာတာနီ’တိအာဒိမာဟာ’’တိ. တတ္ထ [Pg.167] ဘူတဂါမော နာမာတိ ဘူတဂါမံ ဥဒ္ဓရိတွာ ယသ္မိံ သတိ ဘူတဂါမော ဟောတိ, တံ ဒဿေတုံ ‘‘ပဉ္စ ဗီဇဇာတာနီတိ အာဟာ’’တိ အဋ္ဌကထာသု ဝုတ္တံ. ဧဝံ သန္တေပိ ‘‘ယာနိ ဝါ ပနညာနိပိ အတ္ထိ, မူလေ ဇာယန္တီ’’တိအာဒီနိ န သမေန္တိ. န ဟိ မူလဗီဇာဒီနိ မူလာဒီသု ဇာယန္တိ. မူလာဒီသု ဇာယမာနာနိ ပန တာနိ ဗီဇဇာတာနိ, တသ္မာ ဧဝမတ္ထဝဏ္ဏနာ ဝေဒိတဗ္ဗာ – ဘူတဂါမော နာမာတိ ဝိဘဇိတဗ္ဗပဒံ. ပဉ္စာတိ တဿ ဝိဘာဂပရိစ္ဆေဒေါ. ဗီဇဇာတာနီတိ ပရိစ္ဆိန္နဓမ္မနိဒဿနံ, ယတော ဗီဇေဟိ ဇာတာနိ ဗီဇဇာတာနိ, ရုက္ခာဒီနံ ဧတံ အဓိဝစနန္တိ စ. ယထာ ‘‘သာလီနံ စေပိ ဩဒနံ ဘုဉ္ဇတီ’’တိအာဒီသု (မ. နိ. ၁.၇၆) သာလိတဏ္ဍုလာနံ ဩဒနော သာလိဩဒနောတိ ဝုစ္စတိ, ဧဝံ ဗီဇတော သမ္ဘူတော ဘူတဂါမော ‘‘ဗီဇ’’န္တိ ဝုတ္တောတိ ဝေဒိတဗ္ဗောတိ စ. Now, showing those seeds in their true form, he says, 'Herein, these five kinds of seeds,' and so on. Therein, the root itself is the seed, a root-seed. The same applies to the rest. Alternatively, 'the root is the seed of this,' hence a root-seed; or 'what is produced from the root-seed is a root-seed.' The same applies to the rest. Therein, by the first analysis, only the seed-group is obtained; by the second and third, the plant-group. Now, showing those plant-groups in their true form, he says, 'Therein, what is called a root-seed,' and so on. Therein, among those five, beginning with the root-seed, turmeric... and so on... bhaddamuttaka are called root-seeds. Not only these are root-seeds, but also any other plant-species that exist, which are born from the root, originate from the root—this kind of plant-species is called a root-seed: this is the connection. The same method applies to the rest. For it is said in the commentary (Pāci. Aṭṭha. 91): 'Now, having classified that plant-group, he says, "The plant-group is five kinds of seeds,"' and so on. Therein, 'what is called a plant-group' means having taken up 'plant-group' to show what constitutes it, hence the commentaries state, 'he says, "five kinds of seeds."' Even so, phrases like 'any others that exist, which are born from the root,' and so on, do not fit. For root-seeds and so on are not born from roots and so on. Rather, it is those things born from seeds that are born from roots and so on. Therefore, the explanation of the meaning should be understood thus: 'what is called a plant-group' is the term to be analyzed. 'Five' is the definition of its classification. 'Kinds of seeds' is an indication of the classified phenomena, since they are born from seeds—hence 'kinds of seeds,' which is a designation for trees, and so on. Just as in phrases like 'if he eats cooked rice of sālī grains,' and so on (M.N. 1.76), the cooked rice from sālī grains is called 'sālī-rice,' so too the plant-group born from seeds is called 'seed.' This should be understood. ဖဠုဗီဇန္တိ ပဗ္ဗဗီဇံ. ပစ္စယန္တရသမဝါယေ သဒိသဖလုပ္ပတ္တိယာ ဝိသေသကာရဏဘာဝတော ဝိရုဟဏသမတ္ထေ သာရဖလေ နိရုဠှော ဗီဇ-သဒ္ဒေါ တဒတ္ထသံသိဒ္ဓိယာ မူလာဒီသုပိ ကေသုစိ ပဝတ္တတီတိ မူလာဒိတော နိဝတ္တနတ္ထံ ဧကေန ဗီဇသဒ္ဒေန ဝိသေသေတွာ ဝုတ္တံ ‘‘ဗီဇ’’န္တိ ‘‘ရူပရူပံ, ဒုက္ခဒုက္ခ’’န္တိ စ ယထာ. နိဒ္ဒေသေ ‘‘ယာနိ ဝါ ပနညာနိပိ အတ္ထိ, မူလေ ဇာယန္တိ မူလေ သဉ္ဇာယန္တီ’’တိ ဧတ္ထ ဗီဇတော နိဗ္ဗတ္တေန ဗီဇံ ဒဿိတံ, တသ္မာ ဧဝမေတ္ထ အတ္ထော ဒဋ္ဌဗ္ဗော – ယာနိ ဝါ ပနညာနိပိ အတ္ထိ, အာလုဝကသေရုကမလနီလုပ္ပလပုဏ္ဍရီကကုဝလယကုန္ဒပါဋလိမူလာဒိဘေဒေ မူလေ ဂစ္ဆဝလ္လိရုက္ခာဒီနိ ဇာယန္တိ သဉ္ဇာယန္တိ, တာနိ, ယမှိ မူလေ ဇာယန္တိ စေဝ သဉ္ဇာယန္တိ စ, တဉ္စ ပါဠိယံ (ပါစိ. ၉၁) ဝုတ္တဟလိဒ္ဒါဒိ စ, သဗ္ဗမ္ပိ ဧတံ မူလဗီဇံ နာမ, ဧတေန ကာရိယောပစာရေန ကာရဏံ ဒဿိတန္တိ ဒဿေတိ. ဧသ နယော ခန္ဓဗီဇာဒီသု. ယေဝါပနကခန္ဓဗီဇေသု ပနေတ္ထ အမ္ဗာဋကဣန္ဒသာလနုဟိပါလိဘဒ္ဒကကဏိကာရာဒီနိ ခန္ဓဗီဇာနိ[Pg.168]. အမ္ဗိလာဝလ္လိစတုရဿဝလ္လိကဏဝေရာဒီနိ ဖဠုဗီဇာနိ. မကစိမလ္လိကာသုမနဇယသုမနာဒီနိ အဂ္ဂဗီဇာနိ. အမ္ဗဇမ္ဗုပနသဋ္ဌိအာဒီနိ ဗီဇဗီဇာနီတိ ဒဋ္ဌဗ္ဗာနိ. ဘူတဂါမေ ဘူတဂါမသညီ ဆိန္ဒတိ ဝါ ဆေဒါပေတိ ဝါတိ သတ္ထကာနိ ဂဟေတွာ သယံ ဝါ ဆိန္ဒတိ, အညေန ဝါ ဆေဒါပေတိ. ဘိန္ဒတိ ဝါ ဘေဒါပေတိ ဝါတိ ပါသာဏာဒီနိ ဂဟေတွာ သယံ ဝါ ဘိန္ဒတိ, အညေန ဝါ ဘေဒါပေတိ. ပစတိ ဝါ ပစာပေတိ ဝါတိ အဂ္ဂိံ ဥပသံဟရိတွာ သယံ ဝါ ပစတိ, အညေန ဝါ ပစာပေတိ, ပါစိတ္တိယံ ဟောတီတိ သမ္ဗန္ဓော. တတ္ထ အာပတ္တိဘေဒံ ဒဿေန္တော ‘‘ဘူတဂါမဉှီ’’တိအာဒိမာဟ. တတ္ထ ဘူတဂါမပရိမောစိတန္တိ ဘူတဂါမတော ဝိယောဇိတံ. 'Phaḷubīja' means a joint-seed. The word 'bīja' (seed) is established in the sense of a fertile fruit capable of sprouting, because it is a special cause for the production of a similar fruit when other conditions are present. For the fulfillment of that meaning, it is also applied in some cases to roots and so on. Therefore, to distinguish it from roots and so on, it is specified by the word 'bīja' itself, as in 'bīja-bīja', just like 'rūpa-rūpa' and 'dukkha-dukkha'. In the exposition, where it is said, 'Whatever else exists, is born from the root, originates from the root,' the seed is indicated by that which is produced from the seed. Therefore, the meaning here should be understood thus: 'Whatever else exists—such as yams, lotus roots, blue lotuses, white lotuses, water lilies, kunda flowers, pāṭali roots, and other types of roots—where plants, creepers, and trees are born and originate, those, and also what is stated in the Pāḷi (Pāci. 91) like turmeric, etc., all this is called a root-seed.' By this, he shows that the cause is indicated by a figurative usage of the effect. The same method applies to stem-seeds, and so on. For instance, among the stem-seeds here, ambāṭaka, indasāla, nuhi, pālibhaddaka, kaṇikāra, and so on are stem-seeds. Ambilāvalli, caturassavalli, kaṇavera, and so on are joint-seeds. Makaci, mallikā, sumana, jayasumana, and so on are top-seeds. The seeds of mango, rose apple, jackfruit, and so on are to be understood as seed-seeds. One who perceives a plant-group as a plant-group, cuts or causes it to be cut—taking tools, one either cuts it oneself or has another cut it. One breaks or causes it to be broken—taking stones, etc., one either breaks it oneself or has another break it. One cooks or causes it to be cooked—bringing fire, one either cooks it oneself or has another cook it. A pācittiya offense is incurred: this is the connection. Here, explaining the types of offenses, he says, 'For the plant-group...,' and so on. Therein, 'separated from the plant-group' means disjoined from the plant-group. ၇၆. သဉ္စိစ္စ ဥက္ခိပိတုံ န ဝဋ္ဋတီတိ ဧတ္ထ ‘‘သဉ္စိစ္စာ’’တိ ဝုတ္တတ္တာ သရီရေ လဂ္ဂဘာဝံ ဉတွာပိ ဥဋ္ဌဟတိ, ‘‘တံ ဥဒ္ဓရိဿာမီ’’တိ သညာယ အဘာဝတော ဝဋ္ဋတိ. အနန္တကဂ္ဂဟဏေန သာသပမတ္တိကာ ဂဟိတာ. နာမဉှေတံ တဿာ သေဝါလဇာတိယာ. မူလပဏ္ဏာနံ အဘာဝေန ‘‘အသမ္ပုဏ္ဏဘူတဂါမော နာမာ’’တိ ဝုတ္တံ. အဘူတဂါမမူလတ္တာတိ ဧတ္ထ ဘူတဂါမော မူလံ ကာရဏံ ဧတဿာတိ ဘူတဂါမမူလော, ဘူတဂါမဿ ဝါ မူလံ ကာရဏန္တိ ဘူတဂါမမူလံ. ဗီဇဂါမော ဟိ နာမ ဘူတဂါမတော သမ္ဘဝတိ, ဘူတဂါမဿ စ ကာရဏံ ဟောတိ. အယံ ပန တာဒိသော န ဟောတီတိ ‘‘အဘူတဂါမမူလတ္တာ’’တိ ဝုတ္တံ. 76. It is not permissible to intentionally lift it up. Here, because 'intentionally' is stated, even if one rises knowing it is clinging to the body, it is permissible due to the absence of the intention 'I will remove it.' By the term 'anantaka', a mustard seed's amount is taken. This is indeed the name of that species of algae. Due to the absence of roots and leaves, it is called 'an incomplete plant-group.' 'Because it is not the root of a plant-group': here, 'bhūtagāmamūla' means 'a plant-group is its root or cause,' or 'the root or cause of a plant-group.' For a seed-group indeed arises from a plant-group and is the cause of a plant-group. But this is not of that kind, hence it is said 'because it is not the root of a plant-group'. ကိဉ္စာပိ ဟိ တာလနာဠိကေရာဒီနံ ခါဏု ဥဒ္ဓံ အဝဍ္ဎနတော ဘူတဂါမဿ ကာရဏံ န ဟောတိ, တထာပိ ဘူတဂါမသင်္ချူပဂတနိဗ္ဗတ္တပဏ္ဏမူလဗီဇတော သမ္ဘူတတ္တာ ဘူတဂါမတော ဥပ္ပန္နော နာမ ဟောတီတိ ဗီဇဂါမေန သင်္ဂဟံ ဂစ္ဆတိ. သော ဗီဇဂါမေန သင်္ဂဟိတောတိ အဝဍ္ဎမာနေပိ ဘူတဂါမမူလတ္တာ ဝုတ္တံ. Although the stump of a palm or coconut tree, etc., is not a cause of a plant-group since it does not grow upwards, it is nevertheless said to have arisen from a plant-group because it has arisen from leaves, roots, or seeds that are produced and included in the category of a plant-group. Thus, it is included in the seed-group. It is said to be so included because it is the root of a plant-group, even though it is not growing. ‘‘အင်္ကုရေ ဟရိတေ’’တိ ဝတွာ တမေဝတ္ထံ ဝိဘာဝေတိ ‘‘နီလဝဏ္ဏေ ဇာတေ’’တိ, နီလပဏ္ဏဿ ဝဏ္ဏသဒိသေ ပဏ္ဏေ ဇာတေတိ [Pg.169] အတ္ထော, ‘‘နီလဝဏ္ဏေ ဇာတေ’’တိ ဝါ ပါဌော ဂဟေတဗ္ဗော. အမူလကဘူတဂါမေ သင်္ဂဟံ ဂစ္ဆတီတိ ဣဒံ နာဠိကေရဿ အာဝေဏိကံ ကတွာ ဝဒတိ. ‘‘ပါနီယဃဋာဒီနံ ဗဟိ သေဝါလော ဥဒကေ အဋ္ဌိတတ္တာ ဗီဇဂါမာနုလောမတ္တာ စ ဒုက္ကဋဝတ္ထူ’’တိ ဝဒန္တိ. ကဏ္ဏကမ္ပိ အဗ္ဗောဟာရိကမေဝါတိ နီလဝဏ္ဏမ္ပိ အဗ္ဗောဟာရိကမေဝ. Having said 'in a green shoot,' he explains that very meaning: 'when it has become blue-colored,' meaning when leaves have arisen with a color similar to that of a blue leaf, or the reading 'when it has become blue-colored' should be taken. He speaks of this as a unique characteristic of the coconut, saying, 'It is included in the rootless plant-group.' They say: 'Moss on the outside of water pots, etc., because it is not established in water and is in accordance with the seed-group, is a ground for a dukkaṭa offense.' Even the 'kaṇṇaka' is merely a conventional term, and thus even the blue color is merely a conventional term. ၇၇. သေလေယျကံ နာမ သိလာယ သမ္ဘူတာ ဧကာ ဂန္ဓဇာတိ. ပုပ္ဖိတကာလတော ပဋ္ဌာယာတိ ဝိကသိတကာလတော ပဘုတိ. အဟိစ္ဆတ္တကံ ဂဏှန္တောတိ ဝိကသိတံ ဂဏှန္တော. မကုဠံ ပန ရုက္ခတ္တစံ အကောပေန္တေနပိ ဂဟေတုံ န ဝဋ္ဋတိ. ‘‘ရုက္ခတ္တစံ ဝိကောပေတီတိ ဝုတ္တတ္တာ ရုက္ခေ ဇာတံ ယံ ကိဉ္စိ အဟိစ္ဆတ္တကံ ရုက္ခတ္တစံ အဝိကောပေတွာ မတ္ထကတော ဆိန္ဒိတွာ ဂဟေတုံ ဝဋ္ဋတီ’’တိ ဝဒန္တိ, တဒယုတ္တံ ‘‘အဟိစ္ဆတ္တကံ ယာဝ မကုဠံ ဟောတိ, တာဝ ဒုက္ကဋဝတ္ထူ’’တိ ဝုတ္တတ္တာ. ရုက္ခတော မုစ္စိတွာတိ ဧတ္ထ ‘‘ယဒိပိ ကိဉ္စိမတ္တံ ရုက္ခေ အလ္လီနာ ဟုတွာ တိဋ္ဌတိ, ရုက္ခတော ဂယှမာနာ ပန ရုက္ခစ္ဆဝိံ န ဝိကောပေတိ, ဝဋ္ဋတီ’’တိ ဝဒန္တိ. အလ္လရုက္ခတော န ဝဋ္ဋတီတိ ဧတ္ထာပိ ရုက္ခတ္တစံ အဝိကောပေတွာ မတ္ထကတော တစ္ဆေတွာ ဂဟေတုံ ဝဋ္ဋတီတိ ဝေဒိတဗ္ဗံ. ဟတ္ထကုက္ကုစ္စေနာတိ ဟတ္ထစာပလ္လေန. ပါနီယံ န ဝါသေတဗ္ဗန္တိ ဣဒံ အတ္တနော အတ္ထာယ နာမိတံ သန္ဓာယ ဝုတ္တံ. ကေဝလံ အနုပသမ္ပန္နဿ အတ္ထာယ နာမိတေ ပန ပစ္ဆာ တတော လဘိတွာ န ဝါသေတဗ္ဗန္တိ နတ္ထိ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၉၂) ပန ‘‘ပါနီယံ န ဝါသေတဗ္ဗန္တိ ဣဒံ အတ္တနော ပိဝနပါနီယံ သန္ဓာယ ဝုတ္တံ, အညေသံ ပန ဝဋ္ဋတိ အနုဂ္ဂဟိတတ္တာ. တေနာဟ အတ္တနာ ခါဒိတုကာမေနာ’’တိ ဝုတ္တံ. ‘‘ယေသံ ရုက္ခာနံ သာခါ ရုဟတီတိ ဝုတ္တတ္တာ ယေသံ သာခါ န ရုဟတိ, တတ္ထ ကပ္ပိယကရဏကိစ္စံ နတ္ထီ’’တိ ဝဒန္တိ. ဝိမတိဝိနောဒနိယမ္ပိ ‘‘ယေသံ ရုက္ခာနံ သာခါ [Pg.170] ရုဟတီတိ မူလံ အနောတာရေတွာ ပဏ္ဏမတ္တနိဂ္ဂမနမတ္တေနာပိ ဝဍ္ဎတိ, တတ္ထ ကပ္ပိယမ္ပိ အကရောန္တော ဆိန္နနာဠိကေရဝေဠုဒဏ္ဍာဒယော ကောပေတုံ ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ‘‘စင်္ကမိတဋ္ဌာနံ ဒဿေဿာမီ’’တိ ဝုတ္တတ္တာ ကေဝလံ စင်္ကမနာဓိပ္ပာယေန ဝါ မဂ္ဂဂမနာဓိပ္ပာယေန ဝါ အက္ကမန္တဿ, တိဏာနံ ဥပရိ နိသီဒနာဓိပ္ပာယေန နိသီဒန္တဿ စ ဒေါသော နတ္ထိ. 77. Seleyyaka is a type of fragrant substance produced from stone. It is collected from the time it blooms, meaning from when it blossoms. Ahicchattaka is collected when it is in bloom. However, it is not permissible to take a bud, even without damaging the tree bark. Since it is said that 'it damages the tree bark,' some say that any ahicchattaka growing on a tree can be taken by cutting it from the top without damaging the bark. This is not appropriate because it is stated that 'ahicchattaka is a ground for a dukkaṭa offense as long as it remains a bud.' 'Freed from the tree'—here, some say that even if a small part remains attached to the tree, as long as taking it does not damage the bark, it is permissible. 'Not from a fresh tree'—here too, it should be understood that it is permissible to take it by cutting or scraping from the top without damaging the bark. 'Due to scrupulousness with the hand'—this refers to fidgeting with the hand. 'Drinking water should not be perfumed'—this is said with reference to water drawn for one’s own use. However, if it is drawn for the sake of someone not yet fully ordained, there is no prohibition against perfuming it after receiving it from them. In the Vimativinodani (Vin. Vi. Ṭī. Pācittiya 2.92), it is stated: '‘Drinking water should not be perfumed’—this refers to water for one’s own drinking. For others, it is permissible because it is a favor. Therefore, it is said, ‘by one who wishes to consume it oneself.’' 'Because it is said, “of trees whose branches grow,” some say that where branches do not grow, there is no need to make it allowable.' The Vimativinodani also states: '‘Of trees whose branches grow’—that which grows even without putting down a root, merely by the emergence of a leaf, it is permissible for one who does not make it allowable to damage things like cut coconut fronds or bamboo sticks.' '“I will show the walking place”'—because this is said, there is no fault for one who steps on it solely for the purpose of walking meditation or moving along a path, or for one who sits on grass with the intention of sitting. ၇၈. သမဏကပ္ပေဟီတိ သမဏာနံ ကပ္ပိယဝေါဟာရေဟိ. ကိဉ္စာပိ ဗီဇာဒီနံ အဂ္ဂိနာ ဖုဋ္ဌမတ္တေန, နခါဒီဟိ ဝိလိခနမတ္တေန စ အဝိရုဠှိဓမ္မတာ န ဟောတိ, တထာပိ ဧဝံ ကတေယေဝ သမဏာနံ ကပ္ပတီတိ အဂ္ဂိပရိဇိတာဒယော သမဏဝေါဟာရာ နာမ ဇာတာ, တသ္မာ တေဟိ သမဏဝေါဟာရေဟိ ကရဏဘူတေဟိ ဖလံ ပရိဘုဉ္ဇိတုံ အနုဇာနာမီတိ အဓိပ္ပာယော. အဗီဇနိဗ္ဗဋ္ဋဗီဇာနိပိ သမဏာနံ ကပ္ပန္တီတိ ပညတ္တပဏ္ဏတ္တိဘာဝတော သမဏဝေါဟာရာဣစ္စေဝ သင်္ခံ ဂတာနိ. အထ ဝါ အဂ္ဂိပရိဇိတာဒီနံ ပဉ္စန္နံ ကပ္ပိယဘာဝတောယေဝ ပဉ္စဟိ သမဏကပ္ပိယဘာဝသင်္ခါတေဟိ ကာရဏေဟိ ဖလံ ပရိဘုဉ္ဇိတုံ အနုဇာနာမီတိ ဧဝမေတ္ထ အဓိပ္ပာယော ဝေဒိတဗ္ဗော. အဂ္ဂိပရိဇိတန္တိအာဒီသု ‘‘ပရိစိတ’’န္တိပိ ပဌန္တိ. အဗီဇံ နာမ တရုဏအမ္ဗဖလာဒိ. နိဗ္ဗဋ္ဋဗီဇံ နာမ အမ္ဗပနသာဒိ, ယံ ဗီဇံ နိဗ္ဗဋ္ဋေတွာ ဝိသုံ ကတွာ ပရိဘုဉ္ဇိတုံ သက္ကာ ဟောတိ. နိဗ္ဗဋ္ဋေတဗ္ဗံ ဝိယောဇေတဗ္ဗံ ဗီဇံ ယသ္မိံ, တံ ပနသာဒိ နိဗ္ဗဋ္ဋဗီဇံ နာမ. ‘‘ကပ္ပိယ’’န္တိ ဝတွာဝ ကာတဗ္ဗန္တိ ယော ကပ္ပိယံ ကရောတိ, တေန ကတ္တဗ္ဗပကာရဿေဝ ဝုတ္တတ္တာ ဘိက္ခုနာ အဝုတ္တေပိ ကာတုံ ဝဋ္ဋတီတိ န ဂဟေတဗ္ဗံ. ပုန ‘‘ကပ္ပိယံ ကာရေတဗ္ဗ’’န္တိ ကာရာပနဿ ပဌမမေဝ ကထိတတ္တာ ဘိက္ခုနာ ‘‘ကပ္ပိယံ ကရောဟီ’’တိ ဝုတ္တေယေဝ အနုပသမ္ပန္နေန ‘‘ကပ္ပိယ’’န္တိ ဝတွာ အဂ္ဂိပရိဇိတာဒိ ကာတဗ္ဗန္တိ ဂဟေတဗ္ဗံ. ‘‘ကပ္ပိယန္တိ ဝစနံ ပန ယာယ ကာယစိ ဘာသာယ ဝတ္တုံ ဝဋ္ဋတီ’’တိ ဝဒန္တိ. ‘‘ကပ္ပိယန္တိ ဝတွာဝ ကာတဗ္ဗ’’န္တိ ဝစနတော ပဌမံ [Pg.171] ‘‘ကပ္ပိယ’’န္တိ ဝတွာ ပစ္ဆာ အဂ္ဂိအာဒိနာ ဖုသနာဒိ ကာတဗ္ဗန္တိ ဝေဒိတဗ္ဗံ. ‘‘ပဌမံ အဂ္ဂိမှိ နိက္ခိပိတွာ, နခါဒိနာ ဝါ ဝိဇ္ဈိတွာ တံ အနုဒ္ဓရိတွာဝ ကပ္ပိယန္တိ ဝတ္တုံ ဝဋ္ဋတီ’’တိပိ ဝဒန္တိ. 78. 'Samaṇakappehī' means 'with practices allowable for ascetics.' Although seeds and such do not become incapable of sprouting merely by being touched by fire or scraped by nails, etc., still, when treated in this way, they become allowable for ascetics. Thus, practices like 'damaged by fire' and others are called allowable ascetic practices. Therefore, the meaning here is that I permit the fruit to be consumed when these allowable ascetic practices have been performed as the instrumental cause. Even seedless fruits and those with removed seeds are considered allowable for ascetics because they are designated as such by convention and thus have come to be known as allowable ascetic practices. Alternatively, the meaning here should be understood as permitting the fruit to be consumed based on the five factors which are known as the state of being allowable for ascetics, due to the very allowability of the five things, such as 'damaged by fire.' In the terms 'damaged by fire' and so on, some also read 'paricita' (well-known). 'Seedless' refers to tender fruits like young mangoes. 'With removed seeds' refers to fruits like mangoes and jackfruit, where the seeds can be extracted and separated before eating. That which has seeds that must be removed or separated, like jackfruit, is called 'nibbaṭṭabīja' (fruit with removed seeds). It must be done after saying 'allowable.' Since it is stated that this is the manner of performance for one who makes it allowable, it should not be understood that it is permissible to act even if uninstructed by a bhikkhu. Furthermore, since the instruction 'have it made allowable' was given first, it should be understood that when a bhikkhu says, 'make it allowable,' a non-ordained person must say 'allowable' and then perform the act of damaging by fire, etc. Some say that the word 'allowable' can be spoken in any language. From the instruction 'It must be done only after saying “allowable”', it should be understood that one must first say 'allowable' and then perform the act of touching with fire, etc. Others say that it is permissible to first place it in the fire or pierce it with a nail, etc., and then, without removing it, say 'allowable.' ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၉၂) ပန ‘‘ကပ္ပိယန္တိ ဝတွာဝါတိ ပုဗ္ဗကာလကိရိယာဝသေန ဝုတ္တေပိ ဝစနက္ခဏေဝ အဂ္ဂိသတ္ထာဒိနာ ဗီဇဂါမေ ဝဏံ ကာတဗ္ဗန္တိ ဝစနတော ပန ပုဗ္ဗေ ကာတုံ န ဝဋ္ဋတိ, တဉ္စ ဒွိဓာ အကတွာ ဆေဒနဘေဒနမေဝ ဒဿေတဗ္ဗံ. ကရောန္တေန စ ဘိက္ခုနာ ‘ကပ္ပိယံ ကရောဟီ’တိ ယာယ ကာယစိ ဘာသာယ ဝုတ္တေယေဝ ကာတဗ္ဗံ. ဗီဇဂါမပရိမောစနတ္ထံ ပုန ကပ္ပိယံ ကာရေတဗ္ဗန္တိ ကာရာပနဿ ပဌမမေဝ အဓိကတတ္တာ’’တိ ဝုတ္တံ. In the Vimativinodani (Vin. Vi. Ṭī. Pācittiya 2.92), it is stated: 'Although “having said ‘allowable’” is spoken in the sense of a prior action, since it is stated that a wound should be made on the seed-plant with fire, a weapon, etc., at the very moment of speaking, it is not permissible to do it beforehand; and this should be shown only by cutting or splitting, not by making it a two-fold action. And it should be done only when the bhikkhu has said, “make it allowable,” in any language. Furthermore, for the purpose of releasing it from the category of seed-plant, it must be made allowable, because the act of causing it to be done was authorized in the first place.' ဧကသ္မိံ ဗီဇေ ဝါတိအာဒီသု ‘‘ဧကံယေဝ ကာရေမီတိ အဓိပ္ပာယေ သတိပိ ဧကာဗဒ္ဓတ္တာ သဗ္ဗံ ကတမေဝ ဟောတီ’’တိ ဝဒန္တိ. ဒါရုံ ဝိဇ္ဈတီတိ ဧတ္ထ ‘‘ဇာနိတွာပိ ဝိဇ္ဈတိ ဝါ ဝိဇ္ဈာပေတိ ဝါ, ဝဋ္ဋတိယေဝါ’’တိ ဝဒန္တိ. ဘတ္တသိတ္ထေ ဝိဇ္ဈတီတိ ဧတ္ထာပိ ဧသေဝ နယော. ‘‘တံ ဝိဇ္ဈတိ, န ဝဋ္ဋတီတိ ရဇ္ဇုအာဒီနံ ဘာဇနဂတိကတ္တာ’’တိ ဝဒန္တိ. မရီစပက္ကာဒီဟိ စ မိဿေတွာတိ ဧတ္ထ ဘတ္တသိတ္ထသမ္ဗန္ဓဝသေန ဧကာဗဒ္ဓတာ ဝေဒိတဗ္ဗာ, န ဖလာနံယေဝ အညမညသမ္ဗန္ဓဝသေန. ‘‘ကဋာဟေပိ ကာတုံ ဝဋ္ဋတီ’’တိ ဝုတ္တတ္တာ ကဋာဟတော နီဟဋာယ မိဉ္ဇာယ ဝါ ဗီဇေ ဝါ ယတ္ထ ကတ္ထစိ ဝိဇ္ဈိတုံ ဝဋ္ဋတိ ဧဝ. ဘိန္ဒာပေတွာ ကပ္ပိယံ ကာရာပေတဗ္ဗန္တိ ဗီဇတော မုတ္တဿ ကဋာဟဿ ဘာဇနဂတိကတ္တာ ဝုတ္တံ. In the case of a single seed, etc., they say: 'Even with the intention, “I will make just one allowable,” due to being bound as one, everything is considered to have been made allowable.' Regarding piercing wood, they say: 'Even knowing, one pierces or has it pierced—it is permissible.' The same principle applies to piercing a lump of cooked rice. They say: 'He pierces it; it is not permissible, because ropes and so on are considered containers.' And when mixed with peppercorns, etc., here the unity should be understood due to the connection with the lump of cooked rice, not merely due to the mutual connection of the fruits themselves. Since it is said, 'It is permissible even to do it in a pot,' it is indeed permissible to pierce it anywhere, whether in the kernel taken from a pot or in a seed. 'Having had it split, one should have it made allowable'—this is said because the pot, freed from the seed, is considered a container. ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha. ဘူတဂါမဝိနိစ္ဆယကထာလင်္ကာရော နာမ The Adornment of the Discourse on the Investigation of Plant Life. ပန္နရသမော ပရိစ္ဆေဒေါ. Fifteenth Chapter. ၁၆. သဟသေယျဝိနိစ္ဆယကထာ 16. The Discourse on the Investigation of Sharing a Sleeping Place. ၇၉. ဧဝံ [Pg.172] ဘူတဂါမဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ သဟသေယျဝိနိစ္ဆယံ ကထေတုံ ‘‘ဒုဝိဓံ သဟသေယျက’’န္တိအာဒိမာဟ. တတ္ထ ဒွေ ဝိဓာ ပကာရာ ယဿ သဟသေယျကဿ တံ ဒုဝိဓံ, သဟ သယနံ, သဟ ဝါ သယတိ ဧတ္ထာတိ သဟသေယျာ, သဟသေယျာ ဧဝ သဟသေယျကံ သကတ္ထေ က-ပစ္စယဝသေန. တံ ပန အနုပသမ္ပန္နေနသဟသေယျာမာတုဂါမေနသဟသေယျာဝသေန ဒုဝိဓံ. တေနာဟ ‘‘ဒုဝိဓံ သဟသေယျက’’န္တိ. ဒိရတ္တတိရတ္တန္တိ ဧတ္ထ ဝစနသိလိဋ္ဌတာမတ္တေန ဒိရတ္တဂ္ဂဟဏံ ကတန္တိ ဝေဒိတဗ္ဗံ. တိရတ္တဉှိ သဟဝါသေ လဗ္ဘမာနေ ဒိရတ္တေ ဝတ္တဗ္ဗမေဝ နတ္ထီတိ ဒိရတ္တဂ္ဂဟဏံ ဝိသုံ န ပယောဇေတိ. တေနေဝါဟ ‘‘ဥတ္တရိဒိရတ္တတိရတ္တန္တိ ဘဂဝါ သာမဏေရာနံ သင်္ဂဟကရဏတ္ထာယ တိရတ္တပရိဟာရံ အဒါသီ’’တိ. နိရန္တရံ တိရတ္တဂ္ဂဟဏတ္ထံ ဝါ ဒိရတ္တဂ္ဂဟဏံ ကတံ. ကေဝလဉှိ ‘‘တိရတ္တ’’န္တိ ဝုတ္တေ အညတ္ထ ဝါသေန အန္တရိကမ္ပိ တိရတ္တံ ဂဏှေယျ. ဒိရတ္တဝိသိဋ္ဌံ ပန တိရတ္တံ ဝုစ္စမာနံ တေန အနန္တရိကမေဝ တိရတ္တံ ဒီပေတိ. ဝိမတိဝိနောဒနိယမ္ပိ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၅၀-၅၁) ‘‘ဒိရတ္တဂ္ဂဟဏံ ဝစနာလင်္ကာရတ္ထံ. နိရန္တရံ တိဿောဝ ရတ္တိယော သယိတွာ စတုတ္ထဒိဝသာဒီသု သယန္တဿေဝ အာပတ္တိ, န ဧကန္တရိကာဒိဝသေန သယန္တဿာတိ ဒဿနတ္ထမ္ပီတိ ဒဋ္ဌဗ္ဗ’’န္တိ ဝုတ္တံ. သဟသေယျံ ဧကတော သေယျံ. သေယျန္တိ စေတ္ထ ကာယပ္ပသာရဏသင်္ခါတံ သယနမ္ပိ ဝုစ္စတိ, ယသ္မိံ သေနာသနေ သယန္တိ, တမ္ပိ, တသ္မာ သေယျံ ကပ္ပေယျာတိ ဧတ္ထ သေနာသနသင်္ခါတံ သေယျံ ပဝိသိတွာ ကာယပ္ပသာရဏသင်္ခါတံ သေယျံ ကပ္ပေယျ သမ္ပာဒေယျာတိ အတ္ထော. ဒိယဍ္ဎဟတ္ထုဗ္ဗေဓေနာတိ ဧတ္ထ ဒိယဍ္ဎဟတ္ထော ဝဍ္ဎကိဟတ္ထေန ဂဟေတဗ္ဗော. ပဉ္စဟိ ဆဒနေဟီတိ ဣဋ္ဌကာသိလာသုဓာတိဏပဏ္ဏသင်္ခါတေဟိ ပဉ္စဟိ ဆဒနေဟိ. ဝါစုဂ္ဂတဝသေနာတိ ပဂုဏဝသေန. 79. Having thus explained the determination concerning living beings, now the determination concerning shared sleeping is to be explained, beginning with the words, “Shared sleeping is of two kinds.” Here, `duvidhaṃ` (twofold) means that which has two kinds or categories of shared sleeping. `Sahaseyyā` is lying down together, or a place where one lies down together. `Sahaseyyakaṃ` is simply `sahaseyyā` with the suffix `-ka` added in its own sense. This is twofold: sharing a sleeping place with an unordained person, and sharing a sleeping place with a woman. Therefore, it is said, “Shared sleeping is of two kinds.” Regarding “two or three nights,” it should be understood that the mention of “two nights” is made merely for verbal elegance. For when cohabitation for three nights is established, there is nothing to be said about two nights; thus, the mention of two nights serves no separate purpose. Hence, it is said, “The Blessed One granted the novices a dispensation for three nights, that is, more than two nights, for the sake of supporting them.” Alternatively, the mention of “two nights” is made for the sake of establishing an uninterrupted period of three nights. For if only “three nights” were said, one might count even three nights with an interval of dwelling elsewhere. But when three nights are spoken of as qualified by two nights, it thereby indicates an uninterrupted three nights. The Vimativinodanī also states (Vin. Vi. Ṭī. Pācittiya 2.50-51): “The mention of ‘two nights’ is for verbal adornment. It should also be understood that it is for showing that an offense is incurred only by one who lies down for three uninterrupted nights and on the fourth day and onwards, not by one who lies down with an interval of a day or more.” `Sahaseyyaṃ` means `ekato seyyaṃ`, sleeping together. Herein, `seyyaṃ` (sleeping) refers both to lying down, which is the stretching out of the body, and to the lodging in which one lies down. Therefore, in the phrase `seyyaṃ kappeyya` (one should prepare a sleeping place), the meaning is that one should enter the lodging, which is the sleeping place, and perform the act of lying down, which is the stretching out of the body. Regarding “one and a half cubits high,” here “one and a half cubits” should be taken as a carpenter's cubit. Regarding “by five coverings,” this refers to the five kinds of roofing: tiles, stones, plaster, grass, and leaves. “By way of recitation” means by way of proficiency. ဧကူပစာရောတိ [Pg.173] ဝဠဉ္ဇနဒွါရဿ ဧကတ္တံ သန္ဓာယ ဝုတ္တံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၅၀-၅၁) ပန ‘‘ဧကူပစာရော ဧကေန မဂ္ဂေန ပဝိသိတွာ အဗ္ဘောကာသံ အနောက္ကမိတွာ သဗ္ဗတ္ထ အနုပရိဂမနယောဂ္ဂေါ, ဧတံ ဗဟုဒွါရမ္ပိ ဧကူပစာရောဝ. ယတ္ထ ပန ကုဋ္ဋာဒီဟိ ရုန္ဓိတွာ ဝိသုံ ဒွါရံ ယောဇေန္တိ, နာနူပစာရော ဟောတိ. သစေ ပန ရုန္ဓတိ ဧဝ, ဝိသုံ ဒွါရံ န ယောဇေန္တိ, ဧတမ္ပိ ဧကူပစာရမေဝ မတ္တိကာဒီဟိ ပိဟိတဒွါရော ဝိယ ဂဗ္ဘောတိ ဂဟေတဗ္ဗံ. အညထာ ဂဗ္ဘေ ပဝိသိတွာ ပမုခါဒီသု နိပန္နာနုပသမ္ပန္နေဟိ သဟသေယျာပရိမုတ္တိယာ ဂဗ္ဘဒွါရံ မတ္တိကာဒီဟိ ပိဒဟာပေတွာ ဥဋ္ဌိတေ အရုဏေ ဝိဝရာပေန္တဿပိ အနာပတ္တိ ဘဝေယျာ’’တိ ဝုတ္တံ. စတုသာလံ ဧကူပစာရံ ဟောတီတိ သမ္ဗန္ဓော. တေသံ ပယောဂေ ပယောဂေ ဘိက္ခုဿ အာပတ္တီတိ ဧတ္ထ ကေစိ ‘‘အနုဋ္ဌဟနေန အကိရိယသမုဋ္ဌာနာ အာပတ္တိ ဝုတ္တာ, တသ္မိံ ခဏေ နိဒ္ဒါယန္တဿ ကိရိယာဘာဝါ. ဣဒဉှိ သိက္ခာပဒံ သိယာ ကိရိယာယ, သိယာ အကိရိယာယ သမုဋ္ဌာတိ. ကိရိယာယ သမုဋ္ဌာနတာ စဿ တဗ္ဗဟုလဝသေန ဝုတ္တာ’’တိ ဝဒန္တိ. ‘‘ယထာ စေတံ, ဧဝံ ဒိဝါသယနမ္ပိ. အနုဋ္ဌဟနေန, ဟိ ဒွါရာသံဝရဏေန စေတံ အကိရိယသမုဋ္ဌာနမ္ပိ ဟောတီ’’တိ ဝဒန္တိ, ဣဒဉ္စ ယုတ္တံ ဝိယ ဒိဿတိ, ဝီမံသိတွာ ဂဟေတဗ္ဗံ. `Ekūpacāro` (a single approach) is said with reference to the singleness of the door used for entry and exit. In the Vimativinodanī (Vin. Vi. Ṭī. Pācittiya 2.50-51), however, it is stated: “An `ekūpacāro` is a place suitable for traversing everywhere by entering through one path without stepping out into the open; even if it has many doors, this is still a single approach. However, where they block it with walls and so on and construct separate doors, it becomes a multiple approach (`nānūpacāro`). But if they merely block it and do not construct a separate door, this too should be taken as a single approach, like a room whose door is sealed with clay and so on. Otherwise, if, having entered a room and lain down with unordained persons in the porch and so on, for the sake of being exempt from the rule on shared sleeping, one had the room door sealed with clay and so on and opened it at dawn, there would be no offense.” A four-sided hall is a single approach—this is the connection. Regarding “an offense for a monk in each instance of its application,” some say: “An offense is stated to arise from inaction, by not rising up, due to the absence of action at that moment when one is asleep. For this training rule arises either from action or from inaction. Its arising from action is stated as being the prevalent case.” They say: “Just as this is so, so too is daytime sleeping. For by not rising up and by not securing the doors, this also arises from inaction.” This seems reasonable and should be accepted after careful reflection. ၈၀. ဥပရိမတလေန သဒ္ဓိံ အသမ္ဗဒ္ဓဘိတ္တိကဿာတိ ဣဒံ သမ္ဗဒ္ဓဘိတ္တိကေ ဝတ္တဗ္ဗမေဝ နတ္ထီတိ ဒဿနတ္ထံ ဝုတ္တံ. ဥပရိမတလေ သယိတဿ သင်္ကာ ဧဝ နတ္ထီတိ ‘‘ဟေဋ္ဌာပါသာဒေ’’တိအာဒိ ဝုတ္တံ. နာနူပစာရေတိ ယတ္ထ ဗဟိ နိဿေဏိံ ကတွာ ဥပရိမတလံ အာရောဟန္တိ, တာဒိသံ သန္ဓာယ ဝုတ္တံ ‘‘ဥပရိမတလေပီ’’တိ. အာကာသင်္ဂဏေ နိပဇ္ဇန္တဿ အာပတ္တိအဘာဝတော ‘‘ဆဒနဗ္ဘန္တရေ’’တိ ဝုတ္တံ. သဘာသင်္ခေပေနာတိ သဘာကာရေန. အဍ္ဎကုဋ္ဋကေ သေနာသနေတိ ဧတ္ထ ‘‘အဍ္ဎကုဋ္ဋကံ နာမ ယတ္ထ ဥပဍ္ဎံ မုဉ္စိတွာ တီသု ပဿေသု ဘိတ္တိယော ဗဒ္ဓါ ဟောန္တိ[Pg.174], ယတ္ထ ဝါ ဧကသ္မိံ ပဿေ ဘိတ္တိံ ဥဋ္ဌာပေတွာ ဥဘောသု ပဿေသု ဥပဍ္ဎံ ဥပဍ္ဎံ ကတွာ ဘိတ္တိယော ဥဋ္ဌာပေန္တိ, တာဒိသံ သေနာသန’’န္တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ, ဂဏ္ဌိပဒေ ပန ‘‘အဍ္ဎကုဋ္ဋကေတိ ဆဒနံ အဍ္ဎေန အသမ္ပတ္တကုဋ္ဋကေ’’တိ ဝုတ္တံ, တမ္ပိ နော န ယုတ္တံ. ဝိမတိဝိနောဒနိယံ ပန ‘‘သဘာသင်္ခေပေနာတိ ဝုတ္တဿေဝ အဍ္ဎကုဋ္ဋကေတိ ဣမိနာ သဏ္ဌာနံ ဒဿေတိ. ယတ္ထ တီသု, ဒွီသု ဝါ ပဿေသု ဘိတ္တိယော ဗဒ္ဓါ, ဆဒနံ ဝါ အသမ္ပတ္တာ အဍ္ဎဘိတ္တိ, ဣဒံ အဍ္ဎကုဋ္ဋကံ နာမာ’’တိ ဝုတ္တံ. ဝါဠသံဃာဋော နာမ ပရိက္ခေပဿ အန္တော ထမ္ဘာဒီနံ ဥပရိ ဝါဠရူပေဟိ ကတသံဃာဋော. 80. The phrase “for one whose walls are not connected to the upper story” is stated to show that there is nothing to be said about one whose walls are connected. Since there is no suspicion of an offense for one sleeping on an upper story, the phrase “in a lower palace,” and so on, is stated. Regarding “multiple approach,” the phrase “even on an upper story” is said with reference to a place where one ascends to the upper story by means of an external staircase. Since there is no offense for one lying down in an open courtyard, the phrase “under a roofed enclosure” is stated. “In the manner of an assembly hall” means in the form of an assembly hall. Regarding “a half-walled dwelling,” here it is said in all three glosses: “A half-walled dwelling is a dwelling where, leaving half open, walls are built on three sides, or where, having erected a wall on one side, they erect half-walls on both sides.” In a gloss, however, it is said: “A half-walled dwelling is one where the roof does not reach the half-wall,” and this too is not unsuitable. But in the Vimativinodanī it is said: “The word `aḍḍhakuṭṭaka` (half-walled) indicates the form of what was called `sabhāsaṅkhepa` (in the manner of an assembly hall). Where walls are built on three or two sides, or there is a half-wall that does not reach the roof, this is called a half-walled dwelling.” A `vāḷasaṅghāṭa` is a framework constructed with decorative balusters on top of pillars and so on, within an enclosure. ပရိက္ခေပဿ ဗဟိ ဂတေတိ ဧတ္ထ ယတ္ထ ယသ္မိံ ပဿေ ပရိက္ခေပေါ နတ္ထိ, တတ္ထာပိ ပရိက္ခေပါရဟပဒေသတော ဗဟိ ဂတေ အနာပတ္တိယေဝါတိ ဒဋ္ဌဗ္ဗံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၅၀-၅၁) ပန ‘‘ပရိက္ခေပဿ ဗဟိ ဂတေတိ ဧတ္ထ ယသ္မိံ ပဿေ ပရိက္ခေပေါ နတ္ထိ, တတ္ထ သစေ ဘူမိတော ဝတ္ထု ဥစ္စံ ဟောတိ, ဥဘတော ဥစ္စဝတ္ထုတော ဟေဋ္ဌာ ဘူမိယံ နိဗ္ဗကောသဗ္ဘန္တရေပိ အနာပတ္တိ ဧဝ တတ္ထ သေနာသနဝေါဟာရာဘာဝတော. အထ ဝတ္ထု နီစံ ဘူမိသမမေဝ သေနာသနဿ ဟေဋ္ဌိမတလေ တိဋ္ဌတိ, တတ္ထ ပရိက္ခေပရဟိတဒိသာယ နိဗ္ဗကောသဗ္ဘန္တရေ သဗ္ဗတ္ထ အာပတ္တိ ဟောတိ, ပရိစ္ဆေဒါဘာဝတော ပရိက္ခေပဿ ဗဟိ ဧဝ အနာပတ္တီတိ ဒဋ္ဌဗ္ဗ’’န္တိ ဝုတ္တံ. အပရိစ္ဆိန္နဂဗ္ဘူပစာရေတိ ဧတ္ထ မဇ္ဈေ ဝိဝဋင်္ဂဏဝန္တာသု မဟာစတုသာလာသု ယထာ အာကာသင်္ဂဏံ အနောတရိတွာ ပမုခေနေဝ ဂန္တွာ သဗ္ဗဂဗ္ဘေ ပဝိသိတုံ န သက္ကာ ဟောတိ, ဧဝံ ဧကေကဂဗ္ဘဿ ဒွီသု ပဿေသု ကုဋ္ဋံ နီဟရိတွာ ကတံ ပရိစ္ဆိန္နဂဗ္ဘူပစာရံ နာမ, ဣဒံ ပန တာဒိသံ န ဟောတီတိ ‘‘အပရိစ္ဆိန္နဂဗ္ဘူပစာရေ’’တိ ဝုတ္တံ. သဗ္ဗဂဗ္ဘေပိ ပဝိသန္တီတိ ဂဗ္ဘူပစာရဿ အပရိစ္ဆိန္နတ္တာ အာကာသင်္ဂဏံ အနောတရိတွာပိ [Pg.175] ပမုခေနေဝ ဂန္တွာ တံ တံ ဂဗ္ဘံ ပဝိသန္တိ. အထ ကုတော တဿ ပရိက္ခေပေါယေဝ သဗ္ဗပရိစ္ဆိန္နတ္တာတိ ဝုတ္တန္တိ အာဟ ‘‘ဂဗ္ဘပရိက္ခေပေါယေဝ ဟိဿ ပရိက္ခေပေါ’’တိ, ဣဒဉ္စ သမန္တာ ဂဗ္ဘဘိတ္တိယော သန္ဓာယ ဝုတ္တံ. စတုသာလဝသေန ဟိ သန္နိဝိဋ္ဌေ သေနာသနေ ဂဗ္ဘပမုခံ ဝိသုံ အပရိက္ခိတ္တမ္ပိ သမန္တာ ဌိတံ ဂဗ္ဘဘိတ္တီနံ ဝသေန ပရိက္ခိတ္တံ နာမ ဟောတိ. Regarding “gone outside the boundary,” here it should be understood that even on a side where there is no boundary, if one goes outside the area suitable for a boundary, there is no offense. However, the Vimativinodanī (Vin. Vi. Ṭī. Pācittiya 2.50-51) states: “Regarding ‘outside the boundary’—here, on a side where there is no boundary, if the foundation is raised from the ground, there is no offense even within the space below the raised foundation down to the ground within a yoke’s span, because it is not designated as a dwelling. But if the foundation is low, level with the ground, standing on the lower floor of the dwelling, then in the direction where there is no boundary, an offense is incurred everywhere within a yoke’s span, due to the lack of a partition. It should be understood that there is no offense only outside the boundary.” Regarding “in a place with an unpartitioned room-approach,” here, in large four-sided halls with an open courtyard in the middle, just as it is not possible to enter all the rooms by going only through the entrance hall without descending into the open courtyard, so too a place with a partitioned room-approach is one made by extending a wall on two sides of each room. But since this dwelling is not like that, it is called “with an unpartitioned room-approach.” “They enter all the rooms” means that because the room-approach is unpartitioned, they enter each respective room by going only through the entrance hall, even without descending into the open courtyard. Then how is its boundary said to be completely enclosed? It is said: “For its boundary is simply the enclosure of the rooms.” This is said with reference to the surrounding walls of the rooms. For in a dwelling arranged as a four-sided hall, even if the entrance hall of a room is not separately enclosed, it is considered enclosed by means of the surrounding walls of the rooms. ၈၁. ဧကဒိသာယ ဥဇုကမေဝ ဒီဃံ ကတွာ သန္နိဝေသိတော ပါသာဒေါ ဧကသာလသန္နိဝေသော. ဒွီသု တီသု စတူသု ဝါ ဒိသာသု သိင်္ဃာဋကသဏ္ဌာနာဒိဝသေန ကတာ ဒွိသာလာဒိသန္နိဝေသာ ဝေဒိတဗ္ဗာ. သာလပ္ပဘေဒဒီပနမေဝ စေတ္ထ ပုရိမတော ဝိသေသောတိ. အဋ္ဌ ပါစိတ္တိယာနီတိ ဥပဍ္ဎစ္ဆန္နံ ဥပဍ္ဎပရိစ္ဆန္နံ သေနာသနံ ဒုက္ကဋဝတ္ထုဿ အာဒိံ ကတွာ ပါဠိယံ ဒဿိတတ္တာ တတော အဓိကံ သဗ္ဗစ္ဆန္နဥပဍ္ဎပရိစ္ဆန္နာဒိကမ္ပိ သဗ္ဗံ ပါဠိယံ အဝုတ္တမ္ပိ ပါစိတ္တိယဿေဝ ဝတ္ထုဘာဝေန ဒဿိတံ သိက္ခာပဒဿ ပဏ္ဏတ္တိဝဇ္ဇတ္တာ, ဂရုကေ ဌာတဗ္ဗတော စာတိ ဝေဒိတဗ္ဗံ. ‘‘သတ္တ ပါစိတ္တိယာနီ’’တိ ပါဠိယံ ဝုတ္တပါစိတ္တိယဒွယံ သာမညတော ဧကတ္တေန ဂဟေတွာ ဝုတ္တံ. ပါဠိယံ (ပါစိ. ၅၄) ‘‘တတိယာယ ရတ္တိယာ ပုရာရုဏာ နိက္ခမိတွာ ပုန သယတီ’’တိ ဣဒံ ဥက္ကဋ္ဌဝသေန ဝုတ္တံ, အနိက္ခမိတွာ ပုရာရုဏာ ဥဋ္ဌဟိတွာ အန္တောဆဒနေ နိသိန္နဿာပိ ပုန ဒိဝသေ သဟသေယျေန အနာပတ္တိ ဧဝ. ဧတ္ထ စတုဘာဂေါ စူဠကံ, ဒွေဘာဂါ ဥပဍ္ဎံ, တီသု ဘာဂေသု ဒွေ ဘာဂါ ယေဘုယျန္တိ ဣမိနာ လက္ခဏေန စူဠကစ္ဆန္နပရိစ္ဆန္နာဒီနိ ဝေဒိတဗ္ဗာနိ. ဣဒါနိ ဒုတိယသိက္ခာပဒေပိ ယထာဝုတ္တနယံ အတိဒိသန္တော ‘‘မာတုဂါမေန…ပေ… အယမေဝ ဝိနိစ္ဆယော’’တိ အာဟ. ‘‘မတိတ္ထိယာ ပါရာဇိကဝတ္ထုဘူတာယပိ အနုပါဒိန္နပက္ခေ ဌိတတ္တာ သဟသေယျာပတ္တိံ န ဇနေတီ’’တိ ဝဒန္တိ. ‘‘အတ္ထင်္ဂတေ သူရိယေ မာတုဂါမေ နိပန္နေ နိပဇ္ဇတိ, အာပတ္တိ [Pg.176] ပါစိတ္တိယဿာ’’တိ (ပါစိ. ၅၇) ဝစနတော ဒိဝါ တဿ သယန္တဿ သဟသေယျာပတ္တိ န ဟောတိယေဝါတိ ဒဋ္ဌဗ္ဗံ. 81. A building constructed long and straight in one direction is a single-hall structure. Structures made in the shape of a crossroads or similar in two, three, or four directions are to be understood as two-hall structures and so on. Here, the exposition of the types of halls is merely a further distinction from what was previously stated. Eight pācittiya offenses: Since the Pāli text indicates a half-roofed, half-enclosed dwelling as the initial basis for an offense of wrong-doing, it should be understood that anything beyond that—even if fully roofed, half-enclosed, etc., and not explicitly mentioned in the Pāli—is still shown as a basis for a pācittiya offense, because the training rule is unspecific and because it is a serious matter to be maintained. The phrase 'seven pācittiya offenses' refers to two pācittiya offenses mentioned in the Pāli, taken together generically as one. In the Pāli (Pāc. 54), 'having left before dawn on the third night and then lying down again' is stated as the severest case. However, if one does not leave but rises before dawn and sits inside the roofed area, there is no offense in lying down again during the day with shared lodging. Here, one-fourth is considered minimal, two parts are half, and two parts out of three are the majority. By this measure, minimal roofings, partial enclosures, and the like should be understood. Now, extending the previously stated method to the second training rule, it is said: 'With a woman... this is the judgment.' Some say that even a woman who could be the basis for a pārājika offense, if she is in the category of not being taken up, does not incur a sahaseyya offense. From the statement, 'If, after sunset, a woman lies down and one lies down with her, there is a pācittiya offense' (Pāc. 57), it should be understood that if she is lying down during the day, lying down together does not incur an offense. ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha. သဟသေယျဝိနိစ္ဆယကထာလင်္ကာရော နာမ The Ornament Called 'The Discourse on the Adjudication of Shared Lodging'. သောဠသမော ပရိစ္ဆေဒေါ. The Sixteenth Chapter. ၁၇. မဉ္စပီဌာဒိသံဃိကသေနာသနေသုပဋိပဇ္ဇိတဗ္ဗဝိနိစ္ဆယကထာ 17. The Discourse on the Adjudication Regarding What Should Be Practiced in Communal Lodgings, such as Beds and Chairs. ၈၂. ဧဝံ သဟသေယျဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ သံဃိကေ ဝိဟာရေ သေယျာသု ကတ္တဗ္ဗဝိနိစ္ဆယံ ကထေတုံ ‘‘ဝိဟာရေ သံဃိကေ သေယျ’’န္တျာဒိမာဟ. တတ္ထ သမဂ္ဂံ ကမ္မံ သမုပဂစ္ဆတီတိ သံဃော, အယမေဝ ဝစနတ္ထော သဗ္ဗသံဃသာဓာရဏော. သံဃဿ ဒိန္နော သံဃိကော, ဝိဟရတိ ဧတ္ထာတိ ဝိဟာရော, တသ္မိံ. သယန္တိ ဧတ္ထာတိ သေယျာ, တံ. အသန္ထရီတိ သန္ထရိတွာန. ပက္ကမနံ ပက္ကမော, ဂမနန္တိ အတ္ထော. ‘‘ဝိဟာရေ သံဃိကေ သေယျံ, သန္ထရိတွာန ပက္ကမော’’တိ ဣမဿ ဥဒ္ဒေသပါဌဿ သံဃိကေ ဝိဟာရေ…ပေ… ပက္ကမနန္တိ အတ္ထော ဒဋ္ဌဗ္ဗောတိ ယောဇနာ. တတြာတိ တသ္မိံ ပက္ကမနေ အယံ ဤဒိသော မယာ ဝုစ္စမာနော ဝိနိစ္ဆယော ဝေဒိတဗ္ဗောတိ အတ္ထော. ကတမော သော ဝိနိစ္ဆယောတိ အာဟ ‘‘သံဃိကေ…ပေ… ပါစိတ္တိယ’’န္တိ. အပရိက္ခိတ္တဿ ဥပစာရော နာမ သေနာသနတော ဒွေ လေဍ္ဍုပါတာ. ပါစိတ္တိယန္တိ ပဌမံ ပါဒံ အတိက္ကာမေန္တဿ ဒုက္ကဋံ, ဒုတိယာတိက္ကမေ ပါစိတ္တိယံ. ကထံ ဝိညာယတိစ္စာဟ ‘‘ယော ပန ဘိက္ခု…ပေ… ဝစနတော’’တိ. 82. Having thus explained the adjudication regarding shared lodging, now, to explain the adjudication regarding what should be done with beds in a Saṅgha monastery, he begins with 'in a Saṅgha monastery, a bed.' Here, Saṅgha means that which undertakes a task in harmony—this meaning is common to all things of the Saṅgha. Saṅghika means given to the Saṅgha; vihāra is where one dwells; in that. Seyyā is where one lies down; that. Asantharīti means having spread. Pakkamanaṃ is pakkamo, meaning going. The meaning of this recitation passage, 'in a Saṅgha monastery, a bed, having spread, departure,' should be understood as '...departure from a Saṅgha monastery.' Here, in that departure, this adjudication being spoken by me should be understood. What is that adjudication? He says, 'regarding a Saṅgha... up to a Pācittiya.' The boundary of an unenclosed area is two clod-throws from the lodging. Pācittiya means that for one crossing the first step, there is a dukkaṭa; for crossing the second, a pācittiya. How is this to be understood? He says, 'Whatever bhikkhu... according to the Pāli.' တတ္ထ [Pg.177] သံဃိကော ဝိဟာရော ပါကဋော, သေယျာ အပါကဋာ, သာ ကတိဝိဓာဣစ္စာဟ ‘‘သေယျာ နာမ…ပေ… ဒသဝိဓာ’’တိ. တတ္ထာပိ ကတမာ ဘိသိ, ကတမာ စိမိလိကာဒယောတိ အာဟ ‘‘တတ္ထ ဘိသီတိ…ပေ… ဧသ နယော ပဏ္ဏသန္ထာရေ’’တိ. တတ္ထ မဉ္စေ အတ္ထရိတဗ္ဗာတိ မဉ္စကဘိသိ, ဧဝံ ဣတရတြ, ဝဏ္ဏာနုရက္ခဏတ္ထံ ကတာတိ ပဋခဏ္ဍာဒီဟိ သိဗ္ဗိတွာ ကတာ. ဘူမိယံ အတ္ထရိတဗ္ဗာတိ စိမိလိကာယ သတိ တဿာ ဥပရိ, အသတိ သုဒ္ဓဘူမိယံ အတ္ထရိတဗ္ဗာ. သီဟဓမ္မာဒီနံ ပရိဟရဏေ ဧဝ ပဋိက္ခေပေါတိ ဣမိနာ မဉ္စပီဌာဒီသု အတ္ထရိတွာ ပုန သံဟရိတွာ ဌပနာဒိဝသေန အတ္တနော အတ္ထာယ ပရိဟရဏမေဝ န ဝဋ္ဋတိ, ဘူမတ္ထရဏာဒိဝသေန ပရိဘောဂေါ ပန အတ္တနော ပရိဟရဏံ န ဟောတီတိ ဒဿေတိ. ခန္ဓကေ ဟိ ‘‘အန္တောပိ မဉ္စေ ပညတ္တာနိ ဟောန္တိ, ဗဟိပိ မဉ္စေ ပညတ္တာနိ ဟောန္တီ’’တိ ဧဝံ အတ္တနော အတ္ထာယ မဉ္စာဒီသု ပညပေတွာ ပရိဟရဏဝတ္ထုသ္မိံ ‘‘န, ဘိက္ခဝေ, မဟာစမ္မာနိ ဓာရေတဗ္ဗာနိ သီဟစမ္မံ ဗျဂ္ဃစမ္မံ ဒီပိစမ္မံ, ယော ဓာရေယျ, အာပတ္တိ ဒုက္ကဋဿာ’’တိ (မဟာဝ. ၂၅၅) ပဋိက္ခေပေါ ကတော, တသ္မာ ဝုတ္တနယေနေဝေတ္ထ အဓိပ္ပာယော ဒဋ္ဌဗ္ဗော. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ပါစိတ္တိယ ၃.၁၁၂) ပန ‘‘ယဒိ ဧဝံ ‘ပရိဟရဏေယေဝ ပဋိက္ခေပေါ’တိ ဣဒံ ကသ္မာ ဝုတ္တန္တိ စောဒနံ ကတွာ ‘အနုဇာနာမိ, ဘိက္ခဝေ, သဗ္ဗံ ပါသာဒပရိဘောဂ’န္တိ (စူဠဝ. ၃၂၀) ဝစနတော ပုဂ္ဂလိကေပိ သေနာသနေ သေနာသနပရိဘောဂဝသေန နိယမိတံ သုဝဏ္ဏဃဋာဒိကံ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋမာနမ္ပိ ကေဝလံ အတ္တနော သန္တကံ ကတွာ ပရိဘုဉ္ဇိတုံ န ဝဋ္ဋတိ. ဧဝမိဒံ ဘူမတ္ထရဏဝသေန ပရိဘုဉ္ဇိတုံ ဝဋ္ဋမာနမ္ပိ အတ္တနော သန္တကံ ကတွာ တံ တံ ဝိဟာရံ ဟရိတွာ ပရိဘုဉ္ဇိတုံ န ဝဋ္ဋတီတိ ဒဿနတ္ထံ ပရိဟရဏေယေဝ ပဋိက္ခေပေါ ဝေဒိတဗ္ဗော’’တိ ဝုတ္တံ. Here, the Saṅgha monastery is evident, but the bedding is not evident. How many kinds are there? It is said, 'Bedding is... of ten kinds.' Among these, what is a bhisi, and what are things like a cimilikā? It is said, 'Here, a bhisi is... and this is the method for a leaf mat.' There, what is to be spread on a bed is a bed-mattress; similarly elsewhere. What is made by sewing with pieces of cloth, etc., is for maintaining the appearance. What is to be spread on the ground: if there is a cimilikā, it is spread on top of that; if there is not, it is spread directly on the bare ground. The prohibition applies only to the personal retention of lion skins, etc. By this, it is shown that spreading bedding on a bed or bench and then gathering it up again and putting it away for one's own benefit is not permissible, but using it as a ground covering, etc., does not constitute personal retention. Indeed, in the Khandhaka, it is said, 'Things are laid out on beds inside, and things are laid out on beds outside.' Thus, regarding the matter of laying out beds, etc., for one's own benefit and then retaining them, the prohibition is made: 'Bhikkhus, large hides—lion hides, tiger hides, leopard hides—should not be kept. Whoever keeps them commits an offense of wrong conduct' (Mahāva. 255). Therefore, the meaning here should be understood in the way stated. In the Sāratthadīpanī, however, it is said: 'If that is so, why is it said, "The prohibition applies only to personal retention"?' After raising this objection, it is explained: 'According to the words, "I allow, bhikkhus, all use of the building's furnishings" (Cūḷava. 320), even in a personal lodging, while it is permissible to use items like golden pots that are designated for the general use of the lodging, it is not permissible to use them by making them one's own property. Similarly, even though this may be used as a ground covering, it is not permissible to make it one's own and carry it from one monastery to another for use. To show this, the prohibition should be understood as applying only to personal retention.' ပါဝါရော ကောဇဝေါတိ ပစ္စတ္ထရဏတ္ထာယေဝ ဌပိတာ ဥဂ္ဂတလောမာ အတ္ထရဏဝိသေသာ. ဧတ္တကမေဝ ဝုတ္တန္တိ အဋ္ဌကထာသု [Pg.178] (ပါစိ. အဋ္ဌ. ၁၁၆) ဝုတ္တံ. ‘‘ဣဒံ အဋ္ဌကထာသု တထာဝုတ္တဘာဝဒဿနတ္ထံ ဝုတ္တံ, အညမ္ပိ တာဒိသံ မဉ္စပီဌေသု အတ္ထရိတဗ္ဗံ အတ္ထရဏမေဝါ’’တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. မာတိကာဋ္ဌကထာယံ (ကင်္ခါ. အဋ္ဌ. ဒုတိယသေနာသနသိက္ခာပဒဝဏ္ဏနာ) ပန ‘‘ပစ္စတ္ထရဏံ နာမ ပါဝါရော ကောဇဝေါ’’တိ နိယမေတွာ ဝုတ္တံ, တသ္မာ ဂဏ္ဌိပဒေသု ဝုတ္တံ ဣမိနာ န သမေတိ, ‘‘ဝီမံသိတွာ ဂဟေတဗ္ဗ’’န္တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ပါစိတ္တိယ ၃.၁၁၆) ဝုတ္တံ. ဝီမံသိတေ ပန ဧဝမဓိပ္ပာယော ပညာယတိ – မာတိကာဋ္ဌကထာပိ အဋ္ဌကထာယေဝ, တသ္မာ မဟာအဋ္ဌကထာဒီသု ဝုတ္တနယေန ‘‘ပါဝါရော ကောဇဝေါ’’တိ နိယမေတွာ ဝုတ္တံ, ဧဝံ နိယမနေ သတိပိ ယထာ ‘‘လဒ္ဓါတပတ္တော ရာဇကုမာရော’’တိ အာတပတ္တဿ လဒ္ဓဘာဝေယေဝ နိယမေတွာ ဝုတ္တေပိ နိဒဿနနယဝသေန ရာဇကကုဓဘဏ္ဍသာမညေန သမာနာ ဝါလဗီဇနာဒယောပိ ဝုတ္တာယေဝ ဟောန္တိ, ဧဝံ ‘‘ပါဝါရော ကောဇဝေါ’’တိ နိယမေတွာ ဝုတ္တေပိ နိဒဿနနယဝသေန တေဟိ မဉ္စပီဌေသု အတ္ထရိတဗ္ဗဘာဝသာမညေန သမာနာ အညေ အတ္ထရဏာပိ ဝုတ္တာယေဝ ဟောန္တိ, တသ္မာ ဂဏ္ဌိပဒေသု ဝုတ္တဝစနံ အဋ္ဌကထာဝစနဿ ပဋိလောမံ န ဟောတိ, အနုလောမမေဝါတိ ဒဋ္ဌဗ္ဗံ. A pāvāra-kojava is a special kind of spread with raised fleece, placed specifically for the purpose of a covering. This much is stated in the commentaries. 'This is said to show what is stated in the commentaries; any other such thing to be spread on beds and benches is also just a spread,' as mentioned in all three Gaṇṭhipadas. However, in the Mātikāṭṭhakathā, it is definitively stated: 'A covering is a pāvāra-kojava.' Therefore, what is said in the Gaṇṭhipadas does not align with this. The Sāratthadīpanī advises, 'It should be carefully considered.' Upon examination, however, the following intention becomes clear: The Mātikāṭṭhakathā is also a commentary; therefore, like the Mahā-aṭṭhakathā and others, it definitively states 'pāvāra-kojava.' Even with such a definition, just as when it is said, 'The prince obtained a sunshade,' the obtaining of the sunshade is specified, yet by way of example, other items similar in being royal regalia, such as fly-whisks, are also indeed mentioned. Similarly, when 'pāvāra-kojava' is definitively stated, by way of example, other spreads that are similar in being things to be spread on beds and benches are also indeed included. Therefore, the statement in the Gaṇṭhipadas does not contradict the statement of the commentary; rather, it should be seen as consistent. ဣမသ္မိံ ပန ဌာနေ ‘‘ယေန ဝိဟာရော ကာရိတော, သော ဝိဟာရဿာမိကော’’တိ ပါဌံ နိဿာယ ဧကစ္စေ ဝိနယဓရာ ‘‘သံဃိကဝိဟာရဿ ဝါ ပုဂ္ဂလိကဝိဟာရဿ ဝါ ဝိဟာရဒါယကောယေဝ သာမိကော, သောယေဝ ဣဿရော, တဿ ရုစိယာ ဧဝ ဝသိတုံ လဘတိ, န သံဃဂဏပုဂ္ဂလာနံ ရုစိယာ’’တိ ဝိနိစ္ဆယံ ကရောန္တိ, သော ဝီမံသိတဗ္ဗော, ကထံ အယံ ပါဌော ကိမတ္ထံ သာဓေတိ ဣဿရတ္ထံ ဝါ အာပုစ္ဆိတဗ္ဗတ္ထံ ဝါတိ? ဧဝံ ဝီမံသိတေ ‘‘ဘိက္ခုမှိ သတိ ဘိက္ခု အာပုစ္ဆိတဗ္ဗော’’တိအာဒိဝစနတော အာပုစ္ဆိတဗ္ဗတ္ထမေဝ သာဓေတိ, န ဣဿရတ္ထန္တိ ဝိညာယတိ. In this context, based on the passage 'the one who had the monastery built is the owner of the monastery,' some Vinaya experts, relying on this reading, conclude: 'Whether the monastery is communal or personal, only the donor of the monastery is the owner, only he has authority, and one may dwell there only according to his wish—not according to the wish of the Saṅgha, a group, or individuals.' This should be examined: what does this passage establish—the matter of authority or the matter of seeking permission? Upon examination, it is understood that from statements such as 'when a bhikkhu is present, the bhikkhu should be asked,' it establishes only the matter of seeking permission, not the matter of authority. အထ [Pg.179] သိယာ ‘‘အာပုစ္ဆိတဗ္ဗတ္ထေ သိဒ္ဓေ ဣဿရတ္ထော သိဒ္ဓေါယေဝ ဟောတိ. ဣဿရဘာဝတောယေဝ ဟိ သော အာပုစ္ဆိတဗ္ဗော’’တိ. တတ္ထေဝံ ဝတ္တဗ္ဗံ – ‘‘အာပုစ္ဆန္တေန စ ဘိက္ခုမှိ သတိ ဘိက္ခု အာပုစ္ဆိတဗ္ဗော, တသ္မိံ အသတိ သာမဏေရော, တသ္မိံ အသတိ အာရာမိကော’’တိအာဒိဝစနတော အာယသ္မန္တာနံ မတေန ဘိက္ခုပိ သာမဏေရောပိ အာရာမိကောပိ ဝိဟာရကာရကောပိ တဿ ကုလေ ယော ကောစိ ပုဂ္ဂလောပိ ဣဿရောတိ အာပဇ္ဇေယျ, ဧဝံ ဝိညာယမာနေပိ ဘိက္ခုမှိ ဝါ သာမဏေရေ ဝါ အာရာမိကေ ဝါ သတိ တေယေဝ ဣဿရာ, န ဝိဟာရကာရကော. တေသု ဧကသ္မိမ္ပိ အသတိယေဝ ဝိဟာရကာရကော ဣဿရော သိယာတိ. ဣမသ္မိံ ပန အဓိကာရေ သံဃိကံ သေနာသနံ ရက္ခဏတ္ထာယ အာပုစ္ဆိတဗ္ဗံယေဝ ဝဒတိ, န ဣဿရဘာဝတော အာပုစ္ဆိတဗ္ဗံ. ဝုတ္တဉှိ အဋ္ဌကထာယံ (ပါစိ. အဋ္ဌ. ၁၁၆) ‘‘အနာပုစ္ဆံ ဝါ ဂစ္ဆေယျာတိ ဧတ္ထ ဘိက္ခုမှိ သတိ ဘိက္ခု အာပုစ္ဆိတဗ္ဗော’’တိအာဒိ. Then it might be said: "If seeking permission is established, then authority is already established. For it is precisely because one has authority that one must be asked." In response, it should be said: "Because of statements such as, 'When a monk is present, a monk should be asked for permission; if he is not present, a novice; if he is not present, a monastery attendant,' according to the view of the venerable ones, even a monk, a novice, a monastery attendant, a builder of the monastery, or any person whatsoever in that family could become the authority." Even understanding it this way, when a monk, novice, or monastery attendant is present, they alone are the authorities, not the builder of the monastery. Only when even one of them is not present could the builder of the monastery become the authority. However, in this matter, one speaks of permission being sought only for the purpose of protecting the communal monastic dwelling, not because of authority. For it was said in the commentary (Pāci. Aṭṭha. 116): "‘Or one may go without asking’—here, if a monk is present, a monk should be asked," and so on. အထာပိ ဧဝံ ဝဒေယျ ‘‘န သကလဿ ဝါကျပါဌဿ အဓိပ္ပာယတ္ထံ သန္ဓာယ အမှေဟိ ဝုတ္တံ, အထ ခေါ ‘ဝိဟာရဿာမိကော’တိ ဧတဿ ပဒတ္ထံယေဝ သန္ဓာယ ဝုတ္တံ. ကထံ? သံ ဧတဿ အတ္ထီတိ သာမိကော, ဝိဟာရဿ သာမိကော ဝိဟာရဿာမိကော. ‘ကော ဝိဟာရဿာမိကော နာမာ’တိ ဝုတ္တေ ‘ယေန ဝိဟာရော ကာရိတော, သော ဝိဟာရဿာမိကော နာမာ’တိ ဝတ္တဗ္ဗော, တသ္မာ ဝိဟာရကာရကော ဒါယကော ဝိဟာရဿာမိကော နာမာတိ ဝိညာယတိ, ဧဝံ ဝိညာယမာနေ သတိ သာမိကော နာမ သဿ ဓနဿ ဣဿရော, တဿ ရုစိယာ ဧဝ အညေ လဘန္တိ, တသ္မာ ဝိဟာရဿာမိကဘူတဿ ဒါယကဿ ရုစိယာ ဧဝ ဘိက္ခူ ဝသိတုံ လဘန္တိ, န သံဃဂဏပုဂ္ဂလာနံ ရုစိယာတိ ဣမမတ္ထံ သန္ဓာယ ဝုတ္တ’’န္တိ. တေ ဧဝံ ဝတ္တဗ္ဗာ – မာ အာယသ္မန္တော ဧဝံ အဝစုတ္ထ, ယထာ [Pg.180] နာမ ‘‘ဃဋိကာရော ဗြဟ္မာ’’တိ ဝုတ္တော သော ဗြဟ္မာ ဣဒါနိ ဃဋံ န ကရောတိ, ပုရိမတ္တဘာဝေ ပန ကရောတိ, တသ္မာ ‘‘ဃဋံ ကရောတီ’’တိ ဝစနတ္ထေန ‘‘ဃဋိကာရော’’တိ နာမံ လဘတိ. ဣတိ ပုဗ္ဗေ လဒ္ဓနာမတ္တာ ပုဗ္ဗဝေါဟာရဝသေန ဗြဟ္မဘူတောပိ ‘‘ဃဋိကာရော’’ဣစ္စေဝ ဝုစ္စတိ, ဧဝံ သော ဝိဟာရကာရကော ဘိက္ခူနံ ပရိစ္စတ္တကာလတော ပဋ္ဌာယ ဝိဟာရဿာမိကော န ဟောတိ ဝတ္ထုပရိစ္စာဂလက္ခဏတ္တာ ဒါနဿ, ပုဗ္ဗေ ပန အပရိစ္စတ္တကာလေ ဝိဟာရဿ ကာရကတ္တာ ဝိဟာရဿာမိကော နာမ ဟောတိ, သော ဧဝံ ပုဗ္ဗေ လဒ္ဓနာမတ္တာ ပုဗ္ဗဝေါဟာရဝသေန ‘‘ဝိဟာရဿာမိကော’’တိ ဝုစ္စတိ, န, ပရိစ္စတ္တဿ ဝိဟာရဿ ဣဿရဘာဝတော. တေနေဝ သမ္မာသမ္ဗုဒ္ဓေန ‘‘ဝိဟာရဒါယကာနံ ရုစိယာ ဘိက္ခူ ဝသန္တူ’’တိ အဝတွာ သေနာသနပညာပကော အနုညာတောတိ ဒဋ္ဌဗ္ဗော. တထာ ဟိ ဝုတ္တံ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၂၉၅) ‘‘တေသံ ဂေဟာနီတိ ဧတ္ထ ဘိက္ခူနံ ဝါသတ္ထာယ ကတမ္ပိ ယာဝ န ဒေန္တိ, တာဝ တေသံ သန္တကံယေဝ ဘဝိဿတီတိ ဒဋ္ဌဗ္ဗ’’န္တိ, တေန ဒိန္နကာလတော ပဋ္ဌာယ တေသံ သန္တကာနိ န ဟောန္တီတိ ဒဿေတိ. အယံ ပန ကထာ ပါဌဿ သမ္မုခီဘူတတ္တာ ဣမသ္မိံ ဌာနေ ကထိတာ. ဝိဟာရဝိနိစ္ဆယော ပန စတုပစ္စယဘာဇနဝိနိစ္ဆယေ (ဝိ. သင်္ဂ. အဋ္ဌ. ၁၉၄ အာဒယော) အာဝိ ဘဝိဿတိ. ယော ကောစီတိ ဉာတကော ဝါ အညာတကော ဝါ ယော ကောစိ. ယေန မဉ္စံ ပီဌံ ဝါ ဝိနန္တိ, တံ မဉ္စပီဌကဝါနံ. And if someone were to say thus: "We did not speak with reference to the intended meaning of the entire passage, but rather only with reference to the meaning of the word 'vihārassāmiko' (owner of the monastery). How so? 'Sāmiko' means 'he to whom it belongs'; 'vihārassāmiko' means 'the owner of the monastery.' When asked, 'Who is called the owner of the monastery?' one should answer, 'The one who had the monastery built is called the owner of the monastery.' Therefore, it is understood that the donor who constructed the monastery is called the owner of the monastery. When this is understood, 'owner' refers to the master of his own property. Others obtain it only by his consent. Thus, the monks obtain the right to dwell only by the consent of the donor who is the owner of the monastery, not by the consent of the Sangha, the group, or individuals," they should be told thus: "Venerable ones, do not speak thus. Just as it is said 'Ghaṭikāra Brahmā'—that Brahmā does not now make pots, but in a previous state he did, therefore, because of the act of making pots, he is called 'Ghaṭikāra.' Thus, because he previously acquired that name, even after becoming a Brahmā, he is still called 'Ghaṭikāra' by convention. Similarly, that monastery builder is not the owner of the monastery from the time he donates it to the monks, because the characteristic of a gift is relinquishment of the object. But before the time of donation, because he was the builder of the monastery, he was called the owner of the monastery. Thus, because he previously acquired that name, he is called 'vihārassāmiko' by convention, not because he has ownership over the donated monastery. Therefore, it should be seen that the Perfectly Self-Enlightened One did not say, 'Let the monks dwell by the consent of the donors of the monastery,' but rather that the one who assigns lodging is authorized. As stated in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.295): 'Their houses—here, even if a dwelling is built for monks to live in, as long as they have not given it, it should be regarded as still belonging to them.' This shows that from the time it is given, it no longer belongs to them. This discussion, being directly relevant to the passage, is explained here. The detailed analysis of monasteries, however, will be clearly presented in the section on the distribution of the four requisites (Vi. Saṅga. Aṭṭha. 194 ff.). 'Whoever'—whether a relative or a stranger, whoever. 'By which one weaves a bed or chair'—that is the weaver of beds and chairs. ၈၃. သိလုစ္စယလေဏန္တိ သိလုစ္စယေ လေဏံ, ပဗ္ဗတဂုဟာတိ အတ္ထော. ‘‘သေနာသနံ ဥပစိကာဟိ ခါယိတ’’န္တိ ဣမသ္မိံ ဝတ္ထုသ္မိံ ပညတ္တတ္တာ ဝတ္ထုအနုရူပဝသေန အဋ္ဌကထာယံ ဥပစိကာသင်္ကာယ အဘာဝေန အနာပတ္တိ ဝုတ္တာ. ဝတ္တက္ခန္ဓကေ (စူဠဝ. ၃၆၀ အာဒယော) ဂမိကဝတ္တံ ပညာပေန္တေန ‘‘သေနာသနံ အာပုစ္ဆိတဗ္ဗ’’န္တိ ဝုတ္တတ္တာ ကေဝလံ ဣတိကတ္တဗ္ဗတာမတ္တဒဿနတ္ထံ ‘‘အာပုစ္ဆနံ ပန ဝတ္တ’’န္တိ ဝုတ္တံ[Pg.181], န ပန ဝတ္တဘေဒေ ဒုက္ကဋန္တိ ဒဿနတ္ထံ, တေနေဝ အန္ဓကဋ္ဌကထာယံ ‘‘သေနာသနံ အာပုစ္ဆိတဗ္ဗ’’န္တိ ဧတ္ထ ‘‘ယံ ပါသာဏပိဋ္ဌိယံ ဝါ ပါသာဏတ္ထမ္ဘေသု ဝါ ကတသေနာသနံ ယတ္ထ ဥပစိကာ နာရောဟန္တိ, တံ အနာပုစ္ဆန္တဿပိ အနာပတ္တီ’’တိ ဝုတ္တံ. တသ္မာ ယံ ဝုတ္တံ ဂဏ္ဌိပဒေ ‘‘တာဒိသေ သေနာသနေ အနာပုစ္ဆာ ဂစ္ဆန္တဿ ပါစိတ္တိယံ နတ္ထိ, ဂမိကဝတ္တေ သေနာသနံ အနာပုစ္ဆာ ဂစ္ဆန္တော ဝတ္တဘေဒေါ ဟောတိ, တသ္မာ ဒုက္ကဋံ အာပဇ္ဇတီ’’တိ, တံ န ဂဟေတဗ္ဗံ. 83. "A shelter in a rock pile" means a shelter in a rock pile, that is, a mountain cave. In the case of "a dwelling eaten by termites," because it was laid down in this story, the commentary states there is no offense due to the absence of suspicion of termites, in accordance with the situation. In the section on the Vattakkhandhaka (Cūḷava. 360 ff.), when laying down the rules for travelers, it was said, "one should ask leave for the dwelling." This was stated merely to show the nature of the duty, saying, "but asking leave is a duty," not to indicate that a breach of this duty incurs a dukkaṭa. Therefore, in the Andhakaṭṭhakathā, regarding the statement, "one should ask leave for the dwelling," it is said, "a dwelling made on a stone slab or on stone pillars where termites do not climb—there is no offense even for one who does not ask leave." Therefore, what is said in the Gaṇṭhipada—"there is no pācittiya for one who leaves such a dwelling without asking leave, but a traveler who leaves the dwelling without asking leave commits a breach of duty and thus incurs a dukkaṭa"—should not be accepted. ပစ္ဆိမဿ အာဘောဂေန မုတ္တိ နတ္ထီတိ တဿ ပစ္ဆတော ဂစ္ဆန္တဿ အညဿ အဘာဝတော ဝုတ္တံ. ဧကံ ဝါ ပေသေတွာ အာပုစ္ဆိတဗ္ဗန္တိ ဧတ္ထ ဂမနစိတ္တဿ ဥပ္ပန္နဋ္ဌာနတော အနာပုစ္ဆိတွာ ဂစ္ဆန္တေ ဒုတိယပါဒုဒ္ဓါရေ ပါစိတ္တိယံ. မဏ္ဍပေ ဝါတိ သာခါမဏ္ဍပေ ဝါ ပဒရမဏ္ဍပေ ဝါ. ရုက္ခမူလေတိ ယဿ ကဿစိ ရုက္ခဿ ဟေဋ္ဌာ. ပလုဇ္ဇတီတိ ဝိနဿတိ. "There is no release by means of a later thought" means it was said because there is no one else following behind him. "Or, having sent one beforehand, one should ask permission"—here, if one departs without asking permission from the place where the intention to depart arose, a pācittiya is incurred at the lifting of the second foot. "In a pavilion" means either a branch pavilion or a leaf pavilion. "At the foot of a tree" means beneath any tree. "It is ruined" means it is destroyed. ၈၄. မဇ္ဈေ သံခိတ္တံ ပဏဝသဏ္ဌာနံ ကတွာ ဗဒ္ဓန္တိ ဧရကပတ္တာဒီဟိ ဝေဏိံ ကတွာ တာယ ဝေဏိယာ ဥဘောသု ပဿေသု ဝိတ္ထတဋ္ဌာနေ ဗဟုံ ဝေဌေတွာ တတော ပဋ္ဌာယ ယာဝ မဇ္ဈဋ္ဌာနံ, တာဝ အန္တောအာကဍ္ဎနဝသေန ဝေဌေတွာ မဇ္ဈေ သံခိပိတွာ တတ္ထ တတ္ထ ဗန္ဓိတွာ ကတံ. ယတ္ထ ကာကာ ဝါ ကုလလာ ဝါ န ဦဟဒန္တီတိ ယတ္ထ ဓုဝနိဝါသေန ကုလာဝကေ ကတွာ ဝသမာနာ ဧတေ ကာကကုလလာ, အညေ ဝါ သကုဏာ တံ သေနာသနံ န ဦဟဒန္တိ, တာဒိသေ ရုက္ခမူလေ နိက္ခိပိတုံ အနုဇာနာမီတိ အတ္ထော. 84. "Having made it compact in the middle in the shape of a drum and tied it" means it is made by making a braid with eraka leaves or the like, wrapping that braid extensively around the spread-out parts on both sides, then from there up to the middle wrapping it by drawing it inward, compressing it in the middle, and tying it in various places. "Where crows or hawks do not soil it" means where these crows, hawks, or other birds, living in nests made as their permanent residence, do not soil that dwelling. The meaning is, "I allow it to be placed at the foot of such a tree." ၈၅. နဝဝါယိမောတိ အဓုနာ သုတ္တေန ဝီတကစ္ဆေန ပလိဝေဌိတမဉ္စော. ဩနဒ္ဓေါတိ ကပ္ပိယစမ္မေန ဩနဒ္ဓေါ, သောဝ ဩနဒ္ဓကော သကတ္ထေ က-ပစ္စယဝသေန. တေန ဟိ ဝဿေန သီဃံ န နဿတိ. ဥက္ကဋ္ဌအဗ္ဘောကာသိကောတိ ဣဒံ တဿ သုခပဋိပတ္တိဒဿနမတ္တံ[Pg.182], ဥက္ကဋ္ဌဿာပိ ပန စီဝရကုဋိ ဝဋ္ဋတေဝ. ကာယာနုဂတိကတ္တာတိ ဘိက္ခုနော တတ္ထေဝ နိသိန္နဘာဝံ ဒီပေတိ, တေန စ ဝဿဘယေန သယံ အညတ္ထ ဂစ္ဆန္တဿ အာပတ္တိံ ဒဿေတိ. အဗ္ဘောကာသိကာနံ အတေမနတ္ထာယ နိယမေတွာ ဒါယကေဟိ ဒိန္နမ္ပိ အတ္တာနံ ရက္ခန္တေန ရက္ခိတဗ္ဗမေဝ. ‘‘ယသ္မာ ပန ဒါယကေဟိ ဒါနကာလေယေဝ သတသဟဿဂ္ဃနကမ္ပိ ကမ္ဗလံ ‘ပါဒပုဉ္ဆနိံ ကတွာ ပရိဘုဉ္ဇထာ’တိ ဒိန္နံ တထေဝ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတိ, တသ္မာ ဣဒမ္ပိ မဉ္စပီဌာဒိသေနာသနံ ‘အဇ္ဈောကာသေပိ ယထာသုခံ ပရိဘုဉ္ဇထာ’တိ ဒါယကေဟိ ဒိန္နံ စေ, သဗ္ဗသ္မိမ္ပိ ကာလေ အဇ္ဈောကာသေ နိက္ခိပိတုံ ဝဋ္ဋတီတိ ဝဒန္တီ’’တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ပါစိတ္တိယ ၃.၁၀၈-၁၁၀) ဝုတ္တံ. ပေသေတွာ ဂန္တဗ္ဗန္တိ ဧတ္ထ ‘‘ယော ဘိက္ခု ဣမံ ဌာနံ အာဂန္တွာ ဝသတိ, တဿ ဒေထာ’’တိ ဝတွာ ပေသေတဗ္ဗံ. 85. Navavāyimo means a couch recently wrapped with newly woven cloth. Onaddho means covered with a permissible hide; thus, it is called 'onaddhaka' with the affix 'ka' in the sense of its own use. Therefore, it will not quickly deteriorate in the rain. Ukkaṭṭhaabbhokāsiko is merely an indication of the ease of practice; even for the strict, a hut for the robe is still suitable. Kāyānugatikattā indicates the monk's state of sitting right there, and thereby shows the offense for one who goes elsewhere out of fear of the rain. Even if given by donors with the stipulation for those who dwell in the open air so that they do not get wet, it must still be protected by one protecting oneself. "However, since even a woolen blanket worth a hundred thousand, given by donors at the time of offering with the words, 'Use it after making it into a foot-wiping cloth,' can be used as such, therefore even this bed, bench, or dwelling, if given by donors with the words, 'Use it comfortably even in the open air,' can be placed in the open air at all times," as explained in the Sāratthadīpanī (Sārattha. Ṭī. Pācittiya 3.108-110). Pesetvā gantabbaṃ here means that having said, "Give this to whichever monk comes to stay in this place," it should be sent. ဝလာဟကာနံ အနုဋ္ဌိတဘာဝံ သလ္လက္ခေတွာတိ ဣမိနာ ဂိမှာနေပိ မေဃေ ဥဋ္ဌိတေ အဗ္ဘောကာသေ နိက္ခိပိတုံ န ဝဋ္ဋတီတိ ဒီပေတိ. တတြ တတြာတိ စေတိယင်္ဂဏာဒိကေ တသ္မိံ တသ္မိံ အဗ္ဘောကာသေ နိယမေတွာ နိက္ခိတ္တာ. မဇ္ဈတော ပဋ္ဌာယ ပါဒဋ္ဌာနာဘိမုခါတိ ယတ္ထ သမန္တတော သမ္မဇ္ဇိတွာ အင်္ဂဏမဇ္ဈေ သဗ္ဗဒါ ကစဝရဿ သင်္ကဍ္ဎနေန မဇ္ဈေ ဝါလိကာ သဉ္စိတာ ဟောတိ, တတ္ထ ကတ္တဗ္ဗဝိဓိဒဿနတ္ထံ ဝုတ္တံ, ဥစ္စဝတ္ထုပါဒဋ္ဌာနာဘိမုခံ, ဘိတ္တိပါဒဋ္ဌာနာဘိမုခံ ဝါ ဝါလိကာ ဟရိတဗ္ဗာတိ အတ္ထော. ‘‘ယတ္ထ ဝါ ပန ကောဏေသု ဝါလိကာ သဉ္စိတာ, တတ္ထ တတော ပဋ္ဌာယ အပရဒိသာဘိမုခါ ဟရိတဗ္ဗာ’’တိ ကေစိ အတ္ထံ ဝဒန္တိ. ကေစိ ပန ‘‘သမ္မဋ္ဌဋ္ဌာနဿ ပဒဝလဉ္ဇေန အဝိကောပနတ္ထာယ သယံ အသမ္မဋ္ဌဋ္ဌာနေ ဌတွာ အတ္တနော ပါဒါဘိမုခံ ဝါလိကာ ဟရိတဗ္ဗာတိ ဝုတ္တ’’န္တိ ဝဒန္တိ. တတ္ထ ‘‘မဇ္ဈတော ပဋ္ဌာယာ’’တိ ဝစနဿ ပယောဇနံ န ဒိဿတိ. သာရတ္ထဒီပနိယံ ပန ‘‘ပါဒဋ္ဌာနာဘိမုခါတိ နိသီဒန္တာနံ ပါဒဋ္ဌာနာဘိမုခန္တိ ကေစိ, သမ္မဇ္ဇန္တဿ [Pg.183] ပါဒဋ္ဌာနာဘိမုခန္တိ အပရေ, ဗဟိဝါလိကာယ အဂမနနိမိတ္တံ ပါဒဋ္ဌာနာဘိမုခါ ဟရိတဗ္ဗာတိ ဝုတ္တန္တိ ဧကေ’’တိ ဝုတ္တံ. ကစဝရံ ဟတ္ထေဟိ ဂဟေတွာ ဗဟိ ဆဍ္ဍေတဗ္ဗန္တိ ဣမိနာ ‘‘ကစဝရံ ဆဍ္ဍေဿာမီ’’တိ ဝါလိကာ န ဆဍ္ဍေတဗ္ဗာတိ ဒီပေတိ. Having observed the absence of clouds, it is explained by this that even in summer, when clouds arise, it is not proper to leave things in the open. Here and there—in the shrine courtyard and similar places—having designated that particular open space, they are to be placed. 'Starting from the middle, towards the base'—this is stated to show the method of doing it where the courtyard is always swept all around, and in the middle, sand is accumulated due to repeatedly dragging the refuse, meaning, the sand should be carried towards the base of a high object or towards the base of a wall. Some explain the meaning as, "Wherever sand is piled up in the corners, from there, it should be carried facing the opposite direction." Others say, "To avoid disturbing the swept area with footprints, one should stand where it has not been swept and carry the sand facing one’s own feet—this is what is meant." Here, the purpose of the phrase "starting from the middle" is not apparent. However, the Sāratthadīpanī explains: "‘Towards the base’—some say it means towards the base of the feet of those sitting; others say it means towards the base of the feet of the one sweeping; while some say it means the sand should be carried towards the base as a sign of not going onto the outer sand." "Taking the refuse with the hands and discarding it outside"—this indicates that one should not discard the sand thinking, "I will discard the refuse." ၈၆. ကပ္ပံ လဘိတွာတိ ‘‘ဂစ္ဆာ’’တိ ဝုတ္တဝစနေန ကပ္ပံ လဘိတွာ. ထေရဿ ဟိ အာဏတ္တိယာ ဂစ္ဆန္တဿ အနာပတ္တိ. ပုရိမနယေနေဝါတိ ‘‘နိသီဒိတွာ သယံ ဂစ္ဆန္တော’’တိအာဒိနာ ပုဗ္ဗေ ဝုတ္တနယေနေဝ. 86. Having obtained permission means having obtained permission by the utterance 'Go.' For one going by the command of a Thera, there is no offense. 'By the previous method' means by the way previously stated, such as 'having sat down, then going by oneself,' and so on. အညတ္ထ ဂစ္ဆတီတိ တံ မဂ္ဂံ အတိက္ကမိတွာ အညတ္ထ ဂစ္ဆတိ. လေဍ္ဍုပါတုပစာရတော ဗဟိ ဌိတတ္တာ ‘‘ပါဒုဒ္ဓါရေန ကာရေတဗ္ဗော’’တိ ဝုတ္တံ, အညတ္ထ ဂစ္ဆန္တဿ ပဌမပါဒုဒ္ဓါရေ ဒုက္ကဋံ, ဒုတိယပါဒုဒ္ဓါရေ ပါစိတ္တိယန္တိ အတ္ထော. ပါကတိကံ အကတွာတိ အပဋိသာမေတွာ. အန္တရသန္နိပါတေတိ အန္တရန္တရာ သန္နိပါတေ. He goes elsewhere means having left that path, he goes elsewhere. Because he stands outside the range of a clod's throw, it is said, "he should be made to lift his foot." For one going elsewhere, there is a dukkaṭa offense at the first lifting of the foot, and a pācittiya offense at the second lifting of the foot—this is the meaning. Not having made it as it was means not having put it away. Between assemblies means in the intervals between assemblies. ၈၇. အာဝါသိကာနံယေဝ ပလိဗောဓောတိ ဧတ္ထ အာဂန္တုကေသု အာဂန္တွာ ကိဉ္စိ အဝတွာ တတ္ထ နိသိန္နေသုပိ နိသီဒိတွာ ‘‘အာဝါသိကာယေဝ ဥဒ္ဓရိဿန္တီ’’တိ ဂတေသုပိ အာဝါသိကာနမေဝ ပလိဗောဓော. မဟာပစ္စရိဝါဒေ ပန ‘‘ဣဒံ အမှာက’’န္တိ ဝတွာပိ အဝတွာပိ နိသိန္နာနမေဝါတိ အဓိပ္ပာယော. မဟာအဋ္ဌကထာဝါဒေ ‘‘အာပတ္တီ’’တိ ပါစိတ္တိယမေဝ ဝုတ္တံ. မဟာပစ္စရိယံ ပန သန္ထရာပနေ ပါစိတ္တိယေန ဘဝိတဗ္ဗန္တိ အနာဏတ္တိယာ ပညတ္တတ္တာ ဒုက္ကဋံ ဝုတ္တံ. ဥဿာရကောတိ သရဘာဏကော. သော ဟိ ဥဒ္ဓံဥဒ္ဓံ ပါဠိပါဌံ သာရေတိ ပဝတ္တေတီတိ ‘‘ဥဿာရကော’’တိ ဝုစ္စတိ. ‘‘ဣဒံ ဥဿာရကဿ, ဣဒံ ဓမ္မကထိကဿာ’’တိ ဝိသုံ ပညတ္တတ္တာ အနာဏတ္တိယာ ပညတ္တေပိ ပါစိတ္တိယေနေဝ ဘဝိတဗ္ဗန္တိ အဓိပ္ပာယေန ‘‘တသ္မိံ အာဂန္တွာ နိသိန္နေ တဿ ပလိဗောဓော’’တိ ဝုတ္တံ. ကေစိ ပန ဝဒန္တိ ‘‘အနာဏတ္တိယာ ပညတ္တေပိ ဓမ္မကထိကဿ အနုဋ္ဌာပနီယတ္တာ ပါစိတ္တိယေန [Pg.184] ဘဝိတဗ္ဗံ, အာဂန္တုကဿ ပန ပစ္ဆာ အာဂတေဟိ ဝုဍ္ဎတရေဟိ ဥဋ္ဌာပနီယတ္တာ ဒုက္ကဋံ ဝုတ္တ’’န္တိ. 87. The responsibility applies only to the resident monks. Here, even if visiting monks arrive, say nothing, and sit there, or having sat down, leave thinking, "The residents will take care of it," the responsibility still applies only to the resident monks. However, according to the Mahāpaccarivāda, the meaning is that whether they say, "This is ours," or not, the responsibility applies only to those who are seated. In the Mahāaṭṭhakathā, a pācittiya offense is stated. But in the Mahāpaccariya, a dukkaṭa offense is stated, because it was laid down without an announcement that there should be a pācittiya for spreading it. Ussāraka means a reciter. He is called 'ussāraka' because he causes the Pāli text to proceed higher and higher. Since separate rules were established for the reciter and the Dhamma preacher, the meaning is that even though it was laid down without an announcement, it should result in a pācittiya offense. Therefore, it is said, "When he arrives and sits there, the responsibility is his." Some, however, say that even though it was laid down without an announcement, it should be a pācittiya for the Dhamma preacher because he is not to be made to get up, but a dukkaṭa is stated for a visitor because he can be made to get up by more senior monks who arrive later. ၈၈. ပါဒပုဉ္ဆနီ နာမ ရဇ္ဇုကေဟိ ဝါ ပိလောတိကာယ ဝါ ပါဒပုဉ္ဆနတ္ထံ ကတာ. ဖလကပီဌံ နာမ ဖလကမယံ ပီဌံ. အထ ဝါ ဖလကဉ္စေဝ ဒါရုမယပီဌဉ္စ. ဒါရုမယပီဌန္တိ စ ဖလကမယမေဝ ပီဌံ ဝေဒိတဗ္ဗံ. ပါဒကဌလိကန္တိ အဓောတပါဒဋ္ဌာပနကံ. အဇ္ဈောကာသေ ရဇနံ ပစိတွာ …ပေ… ပဋိသာမေတဗ္ဗန္တိ ဧတ္ထ ထေဝေ အသတိ ရဇနကမ္မေ နိဋ္ဌိတေ ပဋိသာမေတဗ္ဗံ. ‘‘ဘိက္ခု ဝါ သာမဏေရော ဝါ အာရာမိကော ဝါ လဇ္ဇီ ဟောတီတိ ဝုတ္တတ္တာ အလဇ္ဇိံ အာပုစ္ဆိတွာ ဂန္တုံ န ဝဋ္ဋတီ’’တိ ဝဒန္တိ. ဩတာပေန္တော…ပေ… ဂစ္ဆတီတိ ဧတ္ထ ‘‘ကိဉ္စာပိ ‘ဧတ္တကံ ဒူရံ ဂန္တဗ္ဗ’န္တိ ပရိစ္ဆေဒေါ နတ္ထိ, တထာပိ လေဍ္ဍုပါတံ အတိက္ကမ္မ နာတိဒူရံ ဂန္တဗ္ဗ’’န္တိ ဝဒန္တိ. 88. A foot-wiper is made of strings or rags for the purpose of wiping the feet. A plank seat is a seat made of planks. Or, it could be a plank and a wooden seat. A wooden seat should be understood as a seat made of planks. A foot-rest is for placing unwashed feet. Having dyed cloth in the open air… it should be put away… Here, in the absence of theft, it should be put away once the dyeing work is finished. They say, "Since it is stated that a monk, novice, or monastery attendant may be conscientious, it is not proper to leave without asking permission from one who is shameless." While drying in the sun… going—here, they say, "although there is no specified distance to be travelled, still, one should not go too far, beyond a clod's throw." ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus, in the Vinayālaṅkāra, which is the commentary on the Vinayasaṅgaha, မဉ္စပီဌာဒိသံဃိကသေနာသနေသုပဋိပဇ္ဇိတဗ္ဗ- Regarding What Should Be Practiced Concerning Communal Lodgings such as Beds and Benches ဝိနိစ္ဆယကထာလင်္ကာရော နာမ is called the Ornament of the Discourse on Determinations. သတ္တရသမော ပရိစ္ဆေဒေါ. The Seventeenth Chapter. ၁၈. ကာလိကဝိနိစ္ဆယကထာ 18. The Discourse on the Determination of Allowable Periods ၈၉. ဧဝံ သံဃိကသေနာသနေသု ကတ္တဗ္ဗဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ စတုကာလိကဝိနိစ္ဆယံ ကထေတုံ ‘‘ကာလိကာနိပိ စတ္တာရီ’’တိအာဒိမာဟ. တတ္ထ ကရဏံ ကာရော, ကိရိယာ. ကာရော ဧဝ ကာလော ရ-ကာရဿ လ-ကာရော ယထာ ‘‘မဟာသာလော’’တိ. ကာလောတိ စေတ္ထ ပစ္စုပ္ပန္နာဒိကိရိယာ. ဝုတ္တဉှိ – 89. Having thus explained the determination of what is to be done concerning communal lodgings, now, in order to explain the determination of the four allowable periods, he begins with the statement: “There are four allowable periods.” Here, karaṇa means kāra, an action or activity. Kāla (time) is simply kāra with the letter ‘r’ changed to ‘l’, as in mahāsāla. Here, kāla means action, such as that in the present. For it was said: ‘‘အာရဒ္ဓါနိဋ္ဌိတော [Pg.185] ဘာဝေါ, ပစ္စုပ္ပန္နော သုနိဋ္ဌိတော; အတီတာနာဂတုပ္ပာဒ-မပ္ပတ္တာဘိမုခါ ကိရိယာ’’တိ. “A state begun but not finished is the present; a well-finished state is the past; the future is an action whose arising has not been reached and is approaching.” ဧတ္ထ ပန တဿ တဿ ကိရိယာသင်္ခါတဿ ကာလဿ ပဘေဒဘူတော ပုရေဘတ္တဧကအဟောရတ္တသတ္တာဟဇီဝိကပရိယန္တသင်္ခါတော ကာလဝိသေသော အဓိပ္ပေတော. ကာလေ တသ္မိံ တသ္မိံ ကာလဝိသေသေ ပရိဘုဉ္ဇိတဗ္ဗာနီတိ ကာလိကာနိ. ပိ-သဒ္ဒေါ သမုစ္စယတ္ထော, တေန ကပ္ပိယာ စတုဘူမိယောတိ သမုစ္စေတိ. စတ္တာရီတိ သင်္ချာနိဒ္ဒေသော, တေန ကာလိကာနိ နာမ စတ္တာရိ ဧဝ ဟောန္တိ, န တီဏိ န ပဉ္စာတိ ဒဿေတိ, ဣဒံ မာတိကာပဒဿ အတ္ထဝိဝရဏံ. တတ္ထ ဥဒ္ဒေသေ ယံ မာတိကာယံ (ဝိ. သင်္ဂ. အဋ္ဌ. ဂန္ထာရမ္ဘကထာ) ‘‘ကာလိကာနိပိ စတ္တာရီ’’တိ ဧဝံ ဝုတ္တံ, ဧတ္ထ ဧတသ္မိံ မာတိကာပဒေ စတ္တာရိ ကာလိကာနိ ဝေဒိတဗ္ဗာနီတိ ယောဇနာ. ကတမာနိ တာနီတိ အာဟ ‘‘ယာဝကာလိက’’န္တိအာဒိ. ယာဝကာလိကံ…ပေ… ယာဝဇီဝိကံ ဣတိ ဣမာနိ ဝတ္ထူနိ စတ္တာရိ ကာလိကာနိ နာမာတိ အတ္ထော. Here, however, the intended meaning refers to specific time periods, which are divisions of time designated by their function, such as before a meal, a day and night, a week, or the limit of one’s life. The term 'kālikāni' means 'to be used during those specific times.' The particle 'pi' has the sense of inclusion; thus, it includes them with 'the four permissible grounds' (kappiyā catubhūmiyo). The word 'cattāri' (four) specifies the number, indicating that there are exactly four kālikas, not three or five—this explains the meaning of the heading. In the summary, as stated in the heading (Vinaya Saṅgaha Aṭṭhakathā, beginning of the text), 'There are also four kālikas,' here in this heading, the four kālikas should be understood. What are they? It is said: 'yāvakālika,' and so on. Yāvakālika… up to yāvajīvika—these four things are called kālikas. This is the meaning. ဣဒါနိ တေသံ ဝတ္ထုဉ္စ ဝိသေသနဉ္စ နာမလာဘဟေတုဉ္စ ဒဿေန္တော ‘‘တတ္ထ ပုရေဘတ္တ’’န္တိအာဒိမာဟ. တတ္ထ တေသု စတူသု ကာလိကေသု ယံ ကိဉ္စိ ခါဒနီယံ ဘောဇနီယံ ယာဝကာလိကံ, အဋ္ဌဝိဓပါနံ ယာမကာလိကံ, သပ္ပိအာဒိပဉ္စဝိဓဘေသဇ္ဇံ သတ္တာဟကာလိကံ, သဗ္ဗမ္ပိ ပဋိဂ္ဂဟိတံ ယာဝဇီဝိကံ ဣတိ ဝုစ္စတီတိ သမ္ဗန္ဓော. ယံ ကိဉ္စိ ခါဒနီယဘောဇနီယန္တိ ဧတ္ထ အတိဗျာပိတံ ပရိဟရိတုံ ဝိသေသနမာဟ ‘‘ပုရေဘတ္တ’’န္တျာဒိ. ပုရေဘတ္တံ ပဋိဂ္ဂဟေတွာ ပရိဘုဉ္ဇိတဗ္ဗမေဝ ယာဝကာလိကံ, န အညံ ခါဒနီယံ ဘောဇနီယန္တျတ္ထော. ယာဝ…ပေ… ပရိဘုဉ္ဇိတဗ္ဗတောတိ နာမလာဘဟေတုံ, ဧတေန ယာဝ ကာလော အဿာတိ ယာဝကာလိကန္တိ ဝစနတ္ထံ ဒဿေတိ. အဋ္ဌဝိဓံ ပါနန္တိ ဧတ္ထ အဗျာပိတံ ပရိဟရိတုမာဟ ‘‘သဒ္ဓိံ အနုလောမပါနေဟီ’’တိ. ယာဝ…ပေ… တဗ္ဗတောတိ နာမလာဘဟေတုံ, ဧတေန ယာမော ကာလော [Pg.186] အဿာတိ ယာမကာလိကန္တိ ဝစနတ္ထံ ဒဿေတိ. သတ္တာဟံ နိဓေတဗ္ဗတောတိ နာမလာဘဟေတုံ, ဧတေန သတ္တာဟော ကာလော အဿာတိ သတ္တာဟကာလိကန္တိ ဝစနတ္ထံ ဒဿေတိ. သဗ္ဗမ္ပိ ပဋိဂ္ဂဟိတန္တိ ဧတ္ထ အတိဗျာပိတံ ပရိဟရိတုံ ‘‘ဌပေတွာ ဥဒက’’န္တျာဟ. ယာဝ…ပေ… ပရိဘုဉ္ဇိတဗ္ဗတောတိ နာမလာဘဟေတုံ, တေန ယာဝဇီဝံ ကာလော အဿာတိ ယာဝဇီဝိကန္တိ ဝစနတ္ထံ ဒဿေတိ. Now, to show their object, qualification, and the reason for their names, he begins with 'therein, before the meal,' and so on. Therein, among these four kālikas, whatever food—hard or soft—is yāvakālika; the eight kinds of drinks are yāmakālika; the five kinds of medicines, such as ghee, are sattāhakālika; and all that is received is yāvajīvika—this is the connection. Regarding 'whatever hard or soft food,' to avoid being too broad, he specifies with 'before the meal,' and so on. Only that which is to be consumed after being received before the meal is yāvakālika; no other hard or soft food is meant. 'Until… it should be consumed'—this is the reason for the name, and by this it shows the verbal meaning of yāvakālika as 'that for which there is a time limit.' Regarding 'the eight kinds of drinks,' to avoid being too narrow, he specifies 'along with suitable drinks.' 'Until… it should be consumed'—this is the reason for the name, and by this it shows the verbal meaning of yāmakālika as 'that for which the time is a watch.' 'It should be kept for seven days'—this is the reason for the name, and by this it shows the verbal meaning of sattāhakālika as 'that for which the time is seven days.' Regarding 'all that is received,' to avoid being too broad, he states 'except water.' 'Until… it should be consumed'—this is the reason for the name, and by this it shows the verbal meaning of yāvajīvika as 'that for which the time is as long as life.' ဧတ္ထာဟ – ‘‘ယော ပန ဘိက္ခု အဒိန္နံ မုခဒွါရံ အာဟာရံ အာဟရေယျ အညတြ ဥဒကဒန္တပေါနာ, ပါစိတ္တိယ’’န္တိ (ပါစိ. ၂၆၅) ဝစနတော နနု ဥဒကံ အပ္ပဋိဂ္ဂဟိတဗ္ဗံ, အထ ကသ္မာ ‘‘ဌပေတွာ ဥဒကံ အဝသေသံ သဗ္ဗမ္ပိ ပဋိဂ္ဂဟိတ’’န္တိ ဝုတ္တန္တိ? သစ္စံ, ပရိသုဒ္ဓဥဒကံ အပ္ပဋိဂ္ဂဟိတဗ္ဗံ, ကဒ္ဒမာဒိသဟိတံ ပန ပဋိဂ္ဂဟေတဗ္ဗံ ဟောတိ, တသ္မာ ပဋိဂ္ဂဟိတေသု အန္တောဂဓဘာဝတော ‘‘ဌပေတွာ ဥဒက’’န္တိ ဝုတ္တန္တိ. ဧဝမပိ ‘‘သဗ္ဗမ္ပိ ပဋိဂ္ဂဟိတ’’န္တိ ဣမိနာဝ သိဒ္ဓံ ပဋိဂ္ဂဟေတဗ္ဗဿ ဥဒကဿပိ ဂဟဏတောတိ? သစ္စံ, တထာပိ ဥဒကဘာဝေန သာမညတော ‘‘သဗ္ဗမ္ပိ ပဋိဂ္ဂဟိတ’’န္တိ ဧတ္တကေ ဝုတ္တေ ဧကစ္စဿ ဥဒကဿ ပဋိဂ္ဂဟေတဗ္ဗဘာဝတော ဥဒကမ္ပိ ယာဝဇီဝိကံ နာမာတိ ဉာယေယျ, န ပန ဥဒကံ ယာဝဇီဝိကံ သုဒ္ဓဿ ပဋိဂ္ဂဟေတဗ္ဗာဘာဝတော, တသ္မာ ဣဒံ ဝုတ္တံ ဟောတိ – ဧကစ္စဿ ဥဒကဿ ပဋိဂ္ဂဟေတဗ္ဗဘာဝေ သတိပိ သုဒ္ဓဿ အပ္ပဋိဂ္ဂဟိတဗ္ဗတ္တာ တံ ဥဒကံ ဌပေတွာ သဗ္ဗမ္ပိ ပဋိဂ္ဂဟိတံ ယာဝဇီဝိကန္တိ ဝုစ္စတီတိ. Here it is said: 'Whatever bhikkhu should take ungiven food through the mouth, other than water and a tooth-cleaner, it is a pācittiya offense.' (Pāc. 265) According to this, should not water be unreceivable? Then why is it said, 'excluding water, all the rest that is received'? It is true, pure water is not to be received, but water mixed with mud and so on is to be received. Therefore, because it is included among things that are received, it is said, 'excluding water.' Even so, is not the inclusion of receivable water established by this very phrase, 'all that is received'? It is true. Nevertheless, if only 'all that is received' were said, then due to the generality of 'water,' it might be understood that water, too, is a yāvajīvika, because some water is receivable. But water is not a yāvajīvika, because pure water is not receivable. Therefore, this is said: even though some water is receivable, because pure water is not receivable, that water is excluded, and it is said that 'all that is received' is yāvajīvika. ၉၀. မူလကမူလာဒီနိ ဥပဒေသတောယေဝ ဝေဒိတဗ္ဗာနိ, တာနိ ပရိယာယတော ဝုစ္စမာနာနိပိ န သက္ကာ ဝိညာတုံ. ပရိယာယန္တရေန ဟိ ဝုစ္စမာနေ တံ တံ နာမံ အဇာနန္တာနံ သမ္မောဟောယေဝ သိယာ, တသ္မာ တတ္ထ န ကိဉ္စိ ဝက္ခာမ. ခါဒနီယေ ခါဒနီယတ္ထန္တိ ပူဝါဒိခါဒနီယေ ဝိဇ္ဇမာနံ ခါဒနီယကိစ္စံ ခါဒနီယေဟိ ကာတဗ္ဗံ ဇိဃစ္ဆာဟရဏသင်္ခါတံ အတ္ထံ ပယောဇနံ [Pg.187] နေဝ ဖရန္တိ န နိပ္ဖာဒေန္တိ. ဧကသ္မိံ ဒေသေ အာဟာရကိစ္စံ သာဓေန္တံ ဝါ အသာဓေန္တံ ဝါ အပရသ္မိံ ဒေသေ ဥဋ္ဌိတဘူမိရသာဒိဘေဒေန အာဟာရဇိဃစ္ဆာဟရဏကိစ္စံ အသာဓေန္တမ္ပိ ဝါ သမ္ဘဝေယျာတိ အာဟ ‘‘တေသု တေသု ဇနပဒေသူ’’တိအာဒိ. ကေစိ ပန ‘‘ဧကသ္မိံ ဇနပဒေ အာဟာရကိစ္စံ သာဓေန္တံ သေသဇနပဒေသုပိ ဝိကာလေ န ကပ္ပတိ ဧဝါတိ ဒဿနတ္ထံ ဣဒံ ဝုတ္တ’’န္တိပိ ဝဒန္တိ. ပကတိအာဟာရဝသေနာတိ အညေဟိ ယာဝကာလိကေဟိ အယောဇိတံ အတ္တနော ပကတိယာဝ အာဟာရကိစ္စကရဏဝသေန. သမ္မောဟောယေဝ ဟောတီတိ အနေကတ္ထာနံ နာမာနံ အပ္ပသိဒ္ဓါနဉ္စ သမ္ဘဝတော သမ္မောဟော ဧဝ သိယာ. တေနေဝေတ္ထ မယမ္ပိ မူလကမူလာဒီနံ ပရိယာယန္တရဒဿနေ အာဒရံ န ကရိမှ ဥပဒေသတောဝ ဂဟေတဗ္ဗတော. 90. Roots that are staple foods, and so on, should be understood solely through instruction, for even when explained through synonyms, they cannot be fully comprehended. If explained through alternative expressions, confusion would surely arise for those unfamiliar with the specific names. Therefore, we will say nothing on this matter. They do not fulfill the purpose of an edible, that is, the function to be performed by edibles, present in edibles like cakes, designated as the removal of hunger; they do not accomplish or achieve it. It is possible that in one region something may or may not accomplish the function of food, while in another region, due to differences in the taste of the soil from which it has grown, and so on, it may not accomplish the function of removing hunger; hence it is said, 'in those various regions,' and so on. Some, however, say that this is said to show that something that accomplishes the function of food in one region is not allowable in the wrong time in other regions as well. 'By its nature as food' means by performing the function of food by its own nature, not combined with other yāvakālikas. 'Confusion would surely arise' means that due to the existence of names with many meanings and of obscure terms, confusion would surely arise. For this very reason, we too have not made an effort to show alternative expressions for roots that are staple foods, and so on, as they are to be grasped from instruction alone. ယန္တိ ဝဋ္ဋကန္ဒံ. 'Yanti' is vaṭṭakanda. မုဠာလန္တိ ထူလတရုဏမူလမေဝ. Muḷāla is simply the thick, young root. ရုက္ခဝလ္လိအာဒီနန္တိ ဟေဋ္ဌာ ဝုတ္တမေဝ သမ္ပိဏ္ဍေတွာ ဝုတ္တံ. Regarding 'of trees, vines, and so on,' this is stated by summarizing what was said below. အန္တောပထဝီဂတောတိ သာလကလျာဏိက္ခန္ဓံ သန္ဓာယ ဝုတ္တံ. 'Gone inside the earth' is said with reference to the trunk of a fine sāla tree. သဗ္ဗကပ္ပိယာနီတိ မူလတစပတ္တာဒီနံ ဝသေန သဗ္ဗသော ကပ္ပိယာနိ, တေသမ္ပိ နာမဝသေန န သက္ကာ ပရိယန္တံ ဒဿေတုန္တိ သမ္ဗန္ဓော. 'All are permissible' means they are permissible in every way, by way of roots, bark, leaves, and so on. It is not possible to show the limit even of these by way of name—this is the connection. အစ္ဆိဝါဒီနံ အပရိပက္ကာနေဝ ဖလာနိ ယာဝဇီဝိကာနီတိ ဒဿေတုံ ‘‘အပရိပက္ကာနီ’’တိ ဝုတ္တံ. 'Unripe' is stated to show that only the unripe fruits of the acchi tree, and so on, are yāvajīvika. ဟရီတကာဒီနံ အဋ္ဌီနီတိ ဧတ္ထ မိဉ္ဇံ ပဋိစ္ဆာဒေတွာ ဌိတာနိ ကပါလာနိ ယာဝဇီဝိကာနီတိ အာစရိယာ. မိဉ္ဇမ္ပိ ယာဝဇီဝိကန္တိ ဧကေ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၂၄၈-၂၄၉) ပန ‘‘ဟရီတကာဒီနံ အဋ္ဌီနီတိ ဧတ္ထ [Pg.188] ‘မိဉ္ဇံ ယာဝကာလိက’န္တိ ကေစိ ဝဒန္တိ, တံ န ယုတ္တံ အဋ္ဌကထာယံ အဝုတ္တတ္တာ’’တိ ဝုတ္တံ. Here, regarding 'the pits of harītakā, and so on,' the teachers say that the shells that cover the kernel are yāvajīvika. Some say the kernel, too, is yāvajīvika. In the Vimativinodanī (Vin. Vi. Ṭī. Pācittiya 2.248-249), however, it is said: 'Here, regarding "the pits of harītakā, and so on," some say, "the kernel is yāvakālika," but that is not right, because it is not stated in the commentary.' ဟိင်္ဂူတိ ဟိင်္ဂုရုက္ခတော ပဂ္ဃရိတနိယျာသော. ဟိင်္ဂုဇတုအာဒယောပိ ဟိင်္ဂုဝိကတိယော ဧဝ. တတ္ထ ဟိင်္ဂုဇတု နာမ ဟိင်္ဂုရုက္ခဿ ဒဏ္ဍပတ္တာနိ ပစိတွာ ကတနိယျာသော. ဟိင်္ဂုသိပါဋိကံ နာမ ဟိင်္ဂုပတ္တာနိ ပစိတွာ ကတနိယျာသော. ‘‘အညေန မိဿေတွာ ကတော’’တိပိ ဝဒန္တိ. တကန္တိ အဂ္ဂကောဋိယာ နိက္ခန္တသိလေသော. တကပတ္တီတိ ပတ္တတော နိက္ခန္တသိလေသော. တကပဏ္ဏီတိ ပလာသေ ဘဇ္ဇိတွာ ကတသိလေသော. ‘‘ဒဏ္ဍတော နိက္ခန္တသိလေသော’’တိပိ ဝဒန္တိ. 'Hiṅgu' is the sap that flows from the hiṅgu tree. Hiṅgujatu and so on are also just products of hiṅgu. Among these, hiṅgujatu is the sap made by boiling the stems and leaves of the hiṅgu tree. Hiṅgusipāṭika is the sap made by boiling the leaves of the hiṅgu tree. Some also say, 'It is made by mixing it with something else.' 'Taka' is the gum that exudes from the tip. 'Takapattī' is the gum that exudes from a leaf. 'Takapaṇṇī' is the gum made by roasting it in palāsa leaves. Some also say, 'It is the gum that exudes from a stem.' ၉၁. ယာမကာလိကေသု ပနာတိ ဧတ္ထ ကိဉ္စာပိ ပါဠိယံ ခါဒနီယဘောဇနီယပဒေဟိ ယာဝကာလိကမေဝ သင်္ဂဟိတံ, န ယာမကာလိကံ, တထာပိ ‘‘အနာပတ္တိ ယာမကာလိကံ ယာမေ နိဒဟိတွာ ဘုဉ္ဇတီ’’တိ ဣဓ စေဝ ‘‘ယာမကာလိကေန ဘိက္ခဝေ သတ္တာဟကာလိကံ…ပေ… ယာဝဇီဝိကံ တဒဟုပဋိဂ္ဂဟိတံ ယာမေ ကပ္ပတိ, ယာမာတိက္ကန္တေ န ကပ္ပတီ’’တိ အညတ္ထ (မဟာဝ. ၃၀၅) စ ဝုတ္တတ္တာ ‘‘ယာမကာလိက’’န္တိဝစနသာမတ္ထိယတော စ ဘဂဝတော အဓိပ္ပာယညူဟိ အဋ္ဌကထာစရိယေဟိ ယာမကာလိကံ သန္နိဓိကာရကံ ပါစိတ္တိယဝတ္ထုမေဝ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ. 91. Regarding “yāmakālika,” although in the Pāḷi text the terms khādanīya and bhojanīya include only what is yāvakālika and not yāmakālika, still, it should be understood that because it is said here, “There is no offense if one, having stored a yāmakālika, consumes it within the watch,” and elsewhere (Mahāva. 305), “Bhikkhus, a yāmakālika, a sattāhakālika… a yāvajīvika, received on that day is permissible within the watch, but not permissible beyond the watch,” and also due to the force of the term “yāmakālika” itself, the commentary masters, who know the Blessed One’s intention, have stated that a yāmakālika that causes storing is precisely the basis for a pācittiya offense. ဌပေတွာ ဓညဖလရသန္တိ ဧတ္ထ ‘‘တဏ္ဍုလဓောဝနောဒကမ္ပိ ဓညဖလရသောယေဝါ’’တိ ဝဒန္တိ. Regarding “except for grain-fruit juice,” some say that even rice-washing water is included as grain-fruit juice. ၉၂. သတ္တာဟကာလိကေ ပဉ္စ ဘေသဇ္ဇာနီတိ ဘေသဇ္ဇကိစ္စံ ကရောန္တု ဝါ မာ ဝါ, ဧဝံလဒ္ဓဝေါဟာရာနိ ပဉ္စ. ‘‘ဂေါသပ္ပီ’’တိအာဒိနာ လောကေ ပါကဋံ ဒဿေတွာ ‘‘ယေသံ မံသံ ကပ္ပတီ’’တိ ဣမိနာ အညေသမ္ပိ ရောဟိတမိဂါဒီနံ သပ္ပိံ ဂဟေတွာ ဒဿေတိ. ယေသဉှိ ခီရံ အတ္ထိ, သပ္ပိမ္ပိ တေသံ အတ္ထိယေဝ, တံ ပန သုလဘံ ဝါ ဒုလ္လဘံ ဝါ အသမ္မောဟတ္ထံ ဝုတ္တံ[Pg.189]. ဧဝံ နဝနီတမ္ပိ. ‘‘ယေသံ မံသံ ကပ္ပတီ’’တိ စ ဣဒံ နိဿဂ္ဂိယဝတ္ထုဒဿနတ္ထံ ဝုတ္တံ, န ပန ယေသံ မံသံ န ကပ္ပတိ, တေသံ သပ္ပိအာဒိ န ကပ္ပတီတိ ဒဿနတ္ထံ. မနုဿခီရာဒီနိပိ ဟိ နော န ကပ္ပန္တိ. 92. Regarding the five seven-day medicines: whether they perform the function of medicine or not, these five are so designated by common usage. By showing what is well-known in the world, beginning with “cow’s ghee,” and then by stating “of those whose meat is allowable,” it indicates that ghee from other animals, such as red deer, may also be taken. For those that have milk, they also have ghee; this is stated to avoid confusion, whether it is easily obtained or hard to find. The same applies to fresh butter. And this phrase, “of those whose meat is allowable,” is stated to indicate the items for forfeiture, not to imply that ghee and the like are unallowable for those whose meat is unallowable. For even human milk and the like are not unallowable for us. ၉၃. ယာဝ ကာလော နာတိက္ကမတိ, တာဝ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတီတိ ဧတ္ထ ကာလောတိ ဘိက္ခူနံ ဘောဇနကာလော အဓိပ္ပေတော, သော စ သဗ္ဗန္တိမေန ပရိစ္ဆေဒေန ဌိတမဇ္ဈနှိကော. ဌိတမဇ္ဈနှိကောပိ ဟိ ကာလသင်္ဂဟံ ဂစ္ဆတိ, တတော ပဋ္ဌာယ ပန ခါဒိတုံ ဝါ ဘုဉ္ဇိတုံ ဝါ န သက္ကာ, သဟသာ ပိဝိတုံ သက္ကာ ဘဝေယျ, ကုက္ကုစ္စကေန ပန န ကတ္တဗ္ဗံ. ကာလပရိစ္ဆေဒဇာနနတ္ထဉ္စ ကာလတ္ထမ္ဘော ယောဇေတဗ္ဗော. ကာလန္တရေ ဝါ ဘတ္တကိစ္စံ ကာတဗ္ဗံ. ပဋိဂ္ဂဟဏေတိ ဂဟဏမေဝ သန္ဓာယ ဝုတ္တံ. ပဋိဂ္ဂဟိတမေဝ ဟိ တံ, သန္နိဟိတံ န ကပ္ပတီတိ ပုန ပဋိဂ္ဂဟဏကိစ္စံ နတ္ထိ, တေနေဝ ‘‘အဇ္ဈောဟရိတုကာမတာယ ဂဏှန္တဿ ပဋိဂ္ဂဟဏေ’’တိ ဝုတ္တံ. မာတိကာဋ္ဌကထာယံ (ကင်္ခါ. အဋ္ဌ. သန္နိဓိကာရကသိက္ခာပဒဝဏ္ဏနာ) ပန ‘‘အဇ္ဈောဟရိဿာမီတိ ဂဏှန္တဿ ဂဟဏေ’’ဣစ္စေဝ ဝုတ္တံ. 93. “As long as the time has not passed, it is allowable to consume it.” Here, “time” is intended as the monks’ mealtime, which, by its final limit, is the exact midday. Even the exact midday falls within the scope of time. However, from that point on, eating or consuming is not permitted, though drinking hastily might be possible. But this should not be done by one who is scrupulous. To know the limit of time, a time-pillar should be used. Alternatively, the meal should be taken within the proper time. “Receiving” is said in reference to the mere act of taking. For it is indeed already received; since what is stored is not allowable, there is no further task of receiving. Therefore, it is said, “at the receiving by one who takes with the desire to consume.” In the Mātikāṭṭhakathā, however, it is simply stated, “at the taking by one who thinks, ‘I will consume it.’” ယန္တိ ယံ ပတ္တံ. သန္ဒိဿတီတိ ယာဂုယာ ဥပရိ သန္ဒိဿတိ. တေလဝဏ္ဏေ ပတ္တေ သတိပိ နိသ္နေဟဘာဝေ အင်္ဂုလိယာ ဃံသန္တဿ ဝဏ္ဏဝသေနေဝ လေခါ ပညာယတိ, တသ္မာ တတ္ထ အနာပတ္တီတိ ဒဿနတ္ထံ ‘‘သာ အဗ္ဗောဟာရိကာ’’တိ ဝုတ္တံ. သယံ ပဋိဂ္ဂဟေတွာ အပရိစ္စတ္တမေဝ ဟိ ဒုတိယဒိဝသေ န ဝဋ္ဋတီတိ ဧတ္ထ ပဋိဂ္ဂဟဏေ အနပေက္ခဝိဿဇ္ဇနေန, အနုပသမ္ပန္နဿ နိရပေက္ခဒါနေန ဝါ ဝိဇဟိတပဋိဂ္ဂဟဏံ ပရိစ္စတ္တမေဝ ဟောတီတိ ‘‘အပရိစ္စတ္တ’’န္တိ ဣမိနာ ဥဘယထာပိ အဝိဇဟိတပဋိဂ္ဂဟဏမေဝ ဝုတ္တံ, တသ္မာ ယံ ပရဿ ပရိစ္စဇိတွာ အဒိန္နမ္ပိ သစေ ပဋိဂ္ဂဟဏေ နိရပေက္ခဝိဿဇ္ဇနေန ဝိဇဟိတပဋိဂ္ဂဟဏံ ဟောတိ, တမ္ပိ ဒုတိယဒိဝသေ ဝဋ္ဋတီတိ ဝေဒိတဗ္ဗံ. ယဒိ ဧဝံ ‘‘ပတ္တော ဒုဒ္ဓေါတော ဟောတီ’’တိအာဒီသု ကသ္မာ အာပတ္တိ ဝုတ္တာတိ? ‘‘ပဋိဂ္ဂဟဏံ အဝိဿဇ္ဇေတွာဝ [Pg.190] သယံ ဝါ အညေန ဝါ တုစ္ဆံ ကတွာ န သမ္မာ ဓောဝိတွာ နိဋ္ဌာပိတေ ပတ္တေ လဂ္ဂမ္ပိ အဝိဇဟိတပဋိဂ္ဂဟဏမေဝ ဟောတီတိ တတ္ထ အာပတ္တီ’’တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. ကေစိ ပန ‘‘သာမဏေရာနံ ပရိစ္စဇန္တီတိ ဣမသ္မိံ အဓိကာရေ ဌတွာ ‘အပရိစ္စတ္တမေဝါ’တိ ဝုတ္တတ္တာ အနုပသမ္ပန္နဿ ပရိစ္စတ္တမေဝ ဝဋ္ဋတိ, အပရိစ္စတ္တံ န ဝဋ္ဋတီတိ အာပန္နံ, တသ္မာ နိရာလယဘာဝေန ပဋိဂ္ဂဟဏေ ဝိဇဟိတေပိ အနုပသမ္ပန္နဿ အပရိစ္စတ္တံ န ဝဋ္ဋတီ’’တိ ဝဒန္တိ. တံ ယုတ္တံ ဝိယ န ဒိဿတိ. ယဒဂ္ဂေန ဟိ ပဋိဂ္ဂဟဏံ ဝိဇဟတိ, တဒဂ္ဂေန သန္နိဓိမ္ပိ န ကရောတိ ဝိဇဟိတပဋိဂ္ဂဟဏဿ အပ္ပဋိဂ္ဂဟိတသဒိသတ္တာ. ပဋိဂ္ဂဟေတွာ နိဒဟိတေယေဝ စ သန္နိဓိပစ္စယာ အာပတ္တိ ဝုတ္တာ. Yanti: whichever bowl. Sandissati: it appears on top of the gruel. Even if a bowl has an oily color, if there is no greasiness, when one rubs it with a finger, a mark appears merely due to the influence of the color. Therefore, to show that there is no offense in such a case, it is stated, “That is insignificant.” Regarding the statement, “What is received by oneself and not relinquished is not allowable on the second day”: here, the act of receiving is considered “relinquished” when it is abandoned either by relinquishing it without attachment or by giving it to an unordained person without attachment. By this word “unrelinquished,” it is meant that the act of receiving has not been abandoned in either of these two ways. Therefore, it should be understood that if something, having been relinquished to another but not given, has its receiving abandoned by relinquishing it without attachment, that too is allowable on the second day. If so, why is an offense stated in cases like “the bowl is poorly washed”? It is stated in all three knotty points: “Without having abandoned the act of receiving, if the bowl is made empty by oneself or another and, not being properly washed, is put away, even what clings to it has its receiving unabandoned; hence, there is an offense.” Some, however, argue: “Standing in the section, ‘They relinquish to novices,’ because it is said ‘only what is not relinquished,’ it follows that for an unordained person, only what is relinquished is allowable; what is not relinquished is not allowable. Therefore, even if the act of receiving is abandoned through non-attachment, what is not relinquished to an unordained person is not allowable.” This does not seem correct. For at the point when one abandons the act of receiving, at that point one also does not engage in storing, since an abandoned act of receiving is like not having received. Moreover, the offense is stated on account of storing only when one has received and stored something. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၂၅၂-၂၅၃) ပန ‘‘အပရိစ္စတ္တမေဝါတိ နိရပေက္ခတာယ အနုပသမ္ပန္နဿ အဒိန္နံ အပရိစ္စတ္တဉ္စ ယာဝကာလိကာဒိဝတ္ထုမေဝ သန္ဓာယ ဝဒတိ, န ပန တဂ္ဂတပဋိဂ္ဂဟဏံ. န ဟိ ဝတ္ထုံ အပရိစ္စဇိတွာ တတ္ထဂတပဋိဂ္ဂဟဏံ ပရိစ္စဇိတုံ သက္ကာ, န စ တာဒိသံ ဝစနံ အတ္ထိ, ယဒိ ဘဝေယျ, ‘သစေ ပတ္တော ဒုဒ္ဓေါတော ဟောတိ…ပေ… ဘုဉ္ဇန္တဿ ပါစိတ္တိယ’န္တိ ဝစနံ ဝိရုဇ္ဈေယျ. န ဟိ ဓောဝနေန အာမိသံ အပနေတုံ ဝါယမန္တဿ ပဋိဂ္ဂဟဏေ အပေက္ခာ ဝတ္တတိ. ယေန ပုနဒိဝသေ ဘုဉ္ဇတော ပါစိတ္တိယံ ဇနေယျ, ပတ္တေ ပန ဝတ္တမာနာ အပေက္ခာ တဂ္ဂတိကေ အာမိသေပိ ဝတ္တတိ ဧဝ နာမာတိ အာမိသေ အနပေက္ခတာ ဧတ္ထ န လဗ္ဘတိ, တတော အာမိသေ အဝိဇဟိတပဋိဂ္ဂဟဏံ ပုနဒိဝသေ ပါစိတ္တိယံ ဇနေတီတိ ဣဒံ ဝုတ္တံ. အထ မတံ ‘ယဒဂ္ဂေနေတ္ထ အာမိသာနပေက္ခတာ န လဗ္ဘတိ, တဒဂ္ဂေန ပဋိဂ္ဂဟဏာနပေက္ခတာပိ န လဗ္ဘတီ’တိ. တထာ သတိ ယတ္ထ အာမိသာပေက္ခာ အတ္ထိ, တတ္ထ ပဋိဂ္ဂဟဏာပေက္ခာပိ န ဝိဂစ္ဆတီတိ အာပန္နံ, ဧဝဉ္စ ပဋိဂ္ဂဟဏေ အနပေက္ခဝိဿဇ္ဇနံ ဝိသုံ န ဝတ္တဗ္ဗံ သိယာ, အဋ္ဌကထာယဉ္စေတမ္ပိ ပဋိဂ္ဂဟဏဝိဇဟနံ ကာရဏတ္တေန အဘိမတံ သိယာ. ဣဒံ သုဋ္ဌုတရံ ကတွာ ဝိသုံ [Pg.191] ဝတ္တဗ္ဗံ စီဝရာပေက္ခာယ ဝတ္တမာနာယပိ ပစ္စုဒ္ဓါရေန အဓိဋ္ဌာနဝိဇဟနံ ဝိယ. ဧတသ္မိဉ္စ ဥပါယေ သတိ ဂဏ္ဌိကာဟတပတ္တေသု အဝဋ္ဋနတာ နာမ န သိယာတိ ဝုတ္တောဝါယမတ္ထော, တသ္မာ ယံ ဝုတ္တံ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ပါစိတ္တိယ ၃.၂၅၂-၂၅၃) ‘ယံ ပရဿ ပရိစ္စဇိတွာ အဒိန္နမ္ပိ သစေ ပဋိဂ္ဂဟဏေ နိရပေက္ခဝိဿဇ္ဇနေန ဝိဇဟိတပဋိဂ္ဂဟဏံ ဟောတိ, တမ္ပိ ဒုတိယဒိဝသေ ဝဋ္ဋတီ’တိအာဒိ, တံ န သာရတော ပစ္စေတဗ္ဗ’’န္တိ ဝုတ္တံ. In the Vimativinodanī, however, it is said: “The term ‘only what is not relinquished’ refers to a yāvakālika item and the like that is not given to an unordained person and not relinquished due to non-attachment; it does not refer to the act of receiving that item. For it is not possible to relinquish the receiving of an item without relinquishing the item itself, nor is there any such statement. If there were, the statement, ‘If the bowl is poorly washed… eating from it incurs a pācittiya,’ would be contradicted. For one who is trying to remove food-remains by washing has no attachment to the receiving of them, which would cause a pācittiya if eaten the next day. However, the attachment that exists for the bowl also applies to the food-remains connected with it. Thus, non-attachment to the food-remains is not found here. Therefore, it is said that the unabandoned receiving regarding the food-remains produces a pācittiya on the next day. Now, if it is thought: ‘At the point where non-attachment to the food-remains is not found, at that point non-attachment to the receiving is also not found,’ then it would follow that wherever there is attachment to the food-remains, attachment to the receiving also does not disappear. And in that case, ‘relinquishing without attachment to the receiving’ would not need to be stated separately. This should be stated separately and very clearly, like the abandoning of the determination of a robe by withdrawal, even while attachment to the robe exists. With this method, there would be no such thing as non-allowability in the case of bowls affected by knots—this is the intended meaning. Therefore, what is stated in the Sāratthadīpanī—‘Even if something belonging to another is relinquished but not given, if the act of receiving is abandoned by relinquishing it without dependence, it is allowable the next day’—should not be accepted as the essential meaning.” ပါဠိယံ (ပါစိ. ၂၅၅) ‘‘သတ္တာဟကာလိကံ ယာဝဇီဝိကံ အာဟာရတ္ထာယ ပဋိဂ္ဂဏှာတိ, အာပတ္တိ ဒုက္ကဋဿာ’’တိအာဒိနာ သန္နိဟိတေသု သတ္တာဟကာလိကယာဝဇီဝိကေသု ပုရေဘတ္တမ္ပိ အာဟာရတ္ထာယ အဇ္ဈောဟရဏေပိ ဒုက္ကဋဿ ဝုတ္တတ္တာ ယာမကာလိကေပိ အဇ္ဈောဟာရေ ဝိသုံ ဒုက္ကဋေန ဘဝိတဗ္ဗန္တိ အာဟ ‘‘အာဟာရတ္ထာယ အဇ္ဈောဟရတော ဒုက္ကဋေန သဒ္ဓိံ ပါစိတ္တိယ’’န္တိ. ပကတိအာမိသေတိ ဩဒနာဒိကပ္ပိယာမိသေ. ဒွေတိ ပုရေဘတ္တံ ပဋိဂ္ဂဟိတံ ယာမကာလိကံ ပုရေဘတ္တံ သာမိသေန မုခေန ဘုဉ္ဇတော သန္နိဓိပစ္စယာ ဧကံ, ယာဝကာလိကသံသဋ္ဌတာယ ယာဝကာလိကတ္တဘဇနေန အနတိရိတ္တပစ္စယာ ဧကန္တိ ဒွေ ပါစိတ္တိယာနိ. ဝိကပ္ပဒွယေတိ သာမိသနိရာမိသပက္ခဒွယေ. ထုလ္လစ္စယံ ဒုက္ကဋဉ္စ ဝဍ္ဎတီတိ မနုဿမံသေ ထုလ္လစ္စယံ, သေသအကပ္ပိယမံသေ ဒုက္ကဋံ ဝဍ္ဎတိ. In the Pāḷi (Pāci. 255), it is stated, 'If one accepts a seven-day item or a lifetime item for the purpose of food, there is an offense of wrong-doing,' and so on. Since it is stated that a wrong-doing is incurred even when consuming stored seven-day and lifetime items before the meal for the purpose of food, it is said that when consuming a yāmakālika item, a separate wrong-doing is also incurred: 'When consuming for the purpose of food, there is a wrong-doing together with a pācittiya offense.' 'Ordinary food' means permissible food such as cooked rice. 'Two' means: when one consumes a yāmakālika item received before the meal, before the meal, with a mouth containing food, there are two pācittiya offenses. One is due to the condition of storage, and the other is due to the condition of not being left over, as it takes on the nature of a yāvakālika item by being mixed with one. 'In the two alternatives' means in the two cases of with food and without food. 'A grave offense and a wrong-doing are added' means a grave offense is added in the case of human flesh, and a wrong-doing is added in the case of other impermissible flesh. ပဋိဂ္ဂဟဏပစ္စယာ တာဝ ဒုက္ကဋန္တိ ဧတ္ထ သန္နိဟိတတ္တာ ပုရေဘတ္တမ္ပိ ဒုက္ကဋမေဝ. သတိ ပစ္စယေ ပန သန္နိဟိတမ္ပိ သတ္တာဟကာလိကံ ယာဝဇီဝိကဉ္စ ဘေသဇ္ဇတ္ထာယ ဂဏှန္တဿ ပရိဘုဉ္ဇန္တဿ စ အနာပတ္တိယေဝ. 'Due to the condition of accepting, there is a wrong-doing.' Here, because it has been stored, even before the meal it is a wrong-doing. However, when there is a valid reason, even if it has been stored, there is no offense for one who takes and consumes a seven-day item or a lifetime item for medicinal purposes. ၉၄. ဥဂ္ဂဟိတကံ ကတွာ နိက္ခိတ္တန္တိ အပဋိဂ္ဂဟိတံ သယမေဝ ဂဟေတွာ နိက္ခိတ္တံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၆၂၂) ‘‘ဥဂ္ဂဟိတကန္တိ ပရိဘောဂတ္ထာယ သယံ ဂဟိတ’’န္တိ ဝုတ္တံ. သယံ ကရောတီတိ [Pg.192] ပစိတွာ ကရောတိ. ပုရေဘတ္တန္တိ တဒဟုပုရေဘတ္တမေဝ ဝဋ္ဋတိ သဝတ္ထုကပဋိဂ္ဂဟိတတ္တာ. သယံကတန္တိ နဝနီတံ ပစိတွာ ကတံ. နိရာမိသမေဝါတိ တဒဟုပုရေဘတ္တံ သန္ဓာယ ဝုတ္တံ. 94. 'Having taken it up and put it down' means it was not formally accepted but taken up and put down by oneself. In the Vimativinodanī, it is stated: 'Uggahitaka means taken up by oneself for the purpose of use.' 'He does it himself' means he prepares it by cooking. 'Before the meal' means it is suitable only for that day's before-meal period, because it was accepted together with its substance. 'Prepared by oneself' means fresh butter that was cooked and made. 'Only without substance' refers specifically to that day's before-meal period. ၉၅. အဇ္ဇ သယံကတံ နိရာမိသမေဝ ဘုဉ္ဇန္တဿ ကသ္မာ သာမံပါကော န ဟောတီတိ အာဟ ‘‘နဝနီတံ တာပေန္တဿာ’’တိအာဒိ. ပစ္ဆာဘတ္တံ ပဋိဂ္ဂဟိတကေဟီတိ ခီရဒဓီနိ သန္ဓာယ ဝုတ္တံ. ဥဂ္ဂဟိတကေဟိ ကတံ အဗ္ဘဉ္ဇနာဒီသု ဥပနေတဗ္ဗန္တိ ယောဇနာ. ဥဘယေသမ္ပီတိ ပစ္ဆာဘတ္တံ ပဋိဂ္ဂဟိတခီရဒဓီဟိ စ ပုရေဘတ္တံ ဥဂ္ဂဟိတကေဟိ စ ကတာနံ. ဧသ နယောတိ နိဿဂ္ဂိယံ န ဟောတီတိ အတ္ထော. အကပ္ပိယမံသသပ္ပိမှီတိ ဟတ္ထိအာဒီနံ သပ္ပိမှိ. ကာရဏပတိရူပကံ ဝတွာတိ ‘‘သဇာတိကာနံ သပ္ပိဘာဝတော’’တိ ကာရဏပတိရူပကံ ဝတွာ. သပ္ပိနယေန ဝေဒိတဗ္ဗန္တိ နိရာမိသမေဝ သတ္တာဟံ ဝဋ္ဋတီတိ အတ္ထော. ဧတ္ထာတိ နဝနီတေ. ဓောတံ ဝဋ္ဋတီတိ အဓောတဉ္စေ, သဝတ္ထုကပဋိဂ္ဂဟိတံ ဟောတိ, တသ္မာ ဓောတံ ပဋိဂ္ဂဟေတွာ သတ္တာဟံ နိက္ခိပိတုံ ဝဋ္ဋတီတိ ထေရာနံ အဓိပ္ပာယော. 95. Why is there no fault of self-cooking for one who today eats only food without substance prepared by himself? It is said, 'For one warming fresh butter,' and so on. 'From what has been received after the meal' is said in reference to milk and curds. 'Made from what was taken up by oneself should be used for ointments and so on'—this is the connection. 'Of both' means of things made from both milk and curds received after the meal, and from items taken up by oneself before the meal. 'This is the principle' means it is not an item for forfeiture. 'In ghee from impermissible flesh' means in ghee from elephants and the like. 'Having stated a seemingly valid reason' means having stated a seemingly valid reason such as, 'because it is ghee of their own kind.' 'It should be understood according to the principle for ghee' means that what is without substance is permissible for seven days. 'Here' refers to fresh butter. 'Washed is permissible'—if it is unwashed, it is considered received together with its substance. Therefore, the elders' intention is that it is permissible to receive it washed and keep it for seven days. မဟာသီဝတ္ထေရဿ ပန ဝတ္ထုနော ဝိယောဇိတတ္တာ ဒဓိဂုဠိကာဒီဟိ ယုတ္တတာမတ္တေန သဝတ္ထုကပဋိဂ္ဂဟိတံ နာမ န ဟောတိ, တသ္မာ တက္ကတော ဥဒ္ဓဋမတ္တမေဝ ပဋိဂ္ဂဟေတွာ ဓောဝိတွာ, ပစိတွာ ဝါ နိရာမိသမေဝ ကတွာ ဘုဉ္ဇိံသူတိ အဓိပ္ပာယော, န ပန ဒဓိဂုဠိကာဒီဟိ သဟ ဝိကာလေ ဘုဉ္ဇိံသူတိ. တေနာဟ ‘‘တသ္မာ နဝနီတံ ပရိဘုဉ္ဇန္တေန…ပေ… သဝတ္ထုကပဋိဂ္ဂဟံ နာမ န ဟောတီ’’တိ. တတ္ထ အဓောတံ ပဋိဂ္ဂဟေတွာပိ တံ နဝနီတံ ပရိဘုဉ္ဇန္တေန ဒဓိအာဒီနိ အပနေတွာ ပရိဘုဉ္ဇိတဗ္ဗန္တိ အတ္ထော. ကေစိ ပန ‘‘တက္ကတော ဥဒ္ဓဋမတ္တမေဝ ခါဒိံသူ’’တိ ဝစနဿ အဓိပ္ပာယံ အဇာနန္တာ ‘‘တက္ကတော ဥဒ္ဓဋမတ္တံ အဓောတမ္ပိ ဒဓိဂုဠိကာဒိသဟိတံ [Pg.193] ဝိကာလေ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတီ’’တိ ဝဒန္တိ, တံ န ဂဟေတဗ္ဗံ. န ဟိ ဒဓိဂုဠိကာဒိအာမိသေန သံသဋ္ဌရသံ နဝနီတံ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတီတိ သက္ကာ ဝတ္တုံ. နဝနီတံ ပရိဘုဉ္ဇန္တေနာတိ အဓောဝိတွာ ပဋိဂ္ဂဟိတနဝနီတံ ပရိဘုဉ္ဇန္တေန. ဒဓိ ဧဝ ဒဓိဂတံ ယထာ ‘‘ဂူထဂတံ မုတ္တဂတ’’န္တိ (မ. နိ. ၂.၁၁၉; အ. နိ. ၉.၁၁). ‘‘ခယံ ဂမိဿတီ’’တိ ဝစနတော ခီရံ ပက္ခိပိတွာ ပက္ကသပ္ပိအာဒိပိ ဝိကာလေ ကပ္ပတီတိ ဝေဒိတဗ္ဗံ. ခယံ ဂမိဿတီတိ နိရာမိသံ ဟောတိ, တသ္မာ ဝိကာလေပိ ဝဋ္ဋတီတိ အတ္ထော. ဧတ္တာဝတာတိ နဝနီတေ လဂ္ဂမတ္တေန ဝိသုံ ဒဓိအာဒိဝေါဟာရံ အလဒ္ဓေန အပ္ပမတ္တေန ဒဓိအာဒိနာတိ အတ္ထော, ဧတေန ဝိသုံ ပဋိဂ္ဂဟိတဒဓိအာဒီဟိ သဟ ပက္ကံ သဝတ္ထုကပဋိဂ္ဂဟိတသင်္ခမေဝ ဂစ္ဆတီတိ ဒဿေတိ. တသ္မိမ္ပီတိ နိရာမိသဘူတေပိ. ကုက္ကုစ္စကာနံ ပန အယံ အဓိပ္ပာယော – ပဋိဂ္ဂဟဏေ တာဝ ဒဓိအာဒီဟိ အသမ္ဘိန္နရသတ္တာ ဘတ္တေန သဟိတဂုဠပိဏ္ဍာဒိ ဝိယ သဝတ္ထုကပဋိဂ္ဂဟိတံ နာမ ဟောတိ. တံ ပန ပစန္တေန ဓောဝိတွာဝ ပစိတဗ္ဗံ. ဣတရထာ ပစနက္ခဏေ ပစ္စမာနဒဓိဂုဠိကာဒီဟိ သမ္ဘိန္နရသတာယ သာမံပက္ကံ ဇာတံ, တေသု ခီဏေသုပိ သာမံပက္ကမေဝ ဟောတိ, တသ္မာ နိရာမိသမေဝ ပစိတဗ္ဗန္တိ. တေနေဝ ‘‘အာမိသေန သဒ္ဓိံ ပက္ကတ္တာ’’တိ ကာရဏံ ဝုတ္တံ. However, in the case of the Elder Mahāsīva, because the substance was separated, it is not called 'received with its substance' merely by being joined with curd-balls and so on. Therefore, the intention is that they received only what was skimmed from the buttermilk, and having washed it or cooked it, they made it free from substance and then consumed it; not that they consumed it together with curd-balls and so on at the wrong time. Hence it is said: 'Therefore, when consuming fresh butter... it is not called "received with its substance."' Here, the meaning is that even having received it unwashed, one consuming that fresh butter should consume it after removing the curd and so on. Some, however, not understanding the intention of the statement 'they ate only what was skimmed from the buttermilk,' say, 'It is permissible to consume at the wrong time even unwashed fresh butter skimmed from buttermilk, together with curd-balls and so on.' That should not be accepted. For it cannot be said that it is permissible to consume fresh butter whose taste is mixed with the substance of curd-balls and so on. 'When consuming fresh butter' means when consuming fresh butter that was received unwashed. 'Contained in curd' is curd itself, just as in 'contained in dung' and 'contained in urine.' From the statement 'it will be destroyed,' it should be understood that ghee, etc., cooked by adding milk is also permissible at the wrong time. 'It will be destroyed' means it becomes free from substance; therefore, it is permissible even at the wrong time. By 'that much' is meant by a small amount of curd and so on that has merely adhered to the fresh butter and has not received a separate designation as 'curd.' By this, it is shown that when cooked together with separately received curd and so on, it falls into the category of 'received with its substance.' 'Even in that' means even when it has become free from substance. However, this is the intention of the scrupulous: at the time of receiving, because its taste is not mixed with the curd and so on, it is called 'received with its substance,' like a lump of jaggery together with rice. But one who is cooking it should cook it only after washing it. Otherwise, at the moment of cooking, because its taste becomes mixed with the melting curd-balls and so on, it becomes self-cooked. Even when those are consumed, it remains self-cooked. Therefore, it should be cooked only when free from substance. For this very reason, the cause was stated: 'because it was cooked together with substance.' ဧတ္ထ စာယံ ဝိစာရဏာ – သဝတ္ထုကပဋိဂ္ဂဟိတတ္တာဘာဝေ အာမိသေန သဟ ဘိက္ခုနာ ပက္ကဿ သယံပါကဒေါသော ဝါ ပရိသင်္ကီယတိ, ယာဝကာလိကတာ ဝါ. တတ္ထ န တာဝ သယံပါကဒေါသော ဧတ္ထ သမ္ဘဝတိ သတ္တာဟကာလိကတ္တာ. ယဉှိ တတ္ထ ဒဓိအာဒိ အာမိသဂတံ, တံ ပရိက္ခီဏန္တိ. အထ ပဋိဂ္ဂဟိတဒဓိဂုဠိကာဒိနာ သဟ အတ္တနာ ပက္ကတ္တာ သဝတ္ထုကပက္ကံ ဝိယ ဘဝေယျာတိ ပရိသင်္ကီယတိ, တဒါ ‘‘အာမိသေန သဟ ပဋိဂ္ဂဟိတတ္တာ’’တိ ကာရဏံ ဝတ္တဗ္ဗံ, န ပန ‘‘ပက္ကတ္တာ’’တိ, တထာ စ ဥပဍ္ဎတ္ထေရာနံ မတမေဝ အင်္ဂီကတံ သိယာ. တတ္ထ စ သာမဏေရာဒီဟိ [Pg.194] ပက္ကမ္ပိ ယာဝကာလိကမေဝ သိယာ ပဋိဂ္ဂဟိတခီရာဒိံ ပစိတွာ အနုပသမ္ပန္နေဟိ ကတသပ္ပိအာဒိ ဝိယ, န စ တံ ယုတ္တံ ဘိက္ခာစာရေန လဒ္ဓနဝနီတာဒီနံ တက္ကာဒိအာမိသသံသဋ္ဌသမ္ဘဝေန အပရိဘုဉ္ဇိတဗ္ဗတ္တာပ္ပသင်္ဂတော. န ဟိ ဂဟဋ္ဌာ ဓောဝိတွာ, သောဓေတွာ ဝါ ပတ္တေ အာကိရန္တီတိ နိယမော အတ္ထိ. And here this is the investigation: in the absence of it having been received with its substance, it is suspected that for what is cooked by a bhikkhu together with substance, there is either the fault of self-cooking or it becomes a yāvakālika item. In this case, the fault of self-cooking does not arise in the first place, because it is a seven-day item. For whatever substance of curd and so on is in it, that is destroyed. Now, if it is suspected that because it was cooked by oneself together with received curd-balls and so on, it would be like something cooked with its substance, then the reason should be stated as 'because it was received together with substance,' not 'because it was cooked.' And so, the view of the Upaḍḍha Elders would be accepted. In that case, even what is cooked by novices and so on would be only a yāvakālika item, like ghee and so on made by non-ordained persons after cooking received milk and so on. And that is not right, because it would lead to the unacceptable consequence that fresh butter and so on, obtained on alms-round, could not be consumed due to the possibility of it being mixed with a substance like buttermilk. For there is no rule that householders wash or purify the bowl before they place food in it. အဋ္ဌကထာယဉ္စ ‘‘ယထာ တတ္ထ ပတိတတဏ္ဍုလကဏာဒယော န ပစ္စန္တိ, ဧဝံ…ပေ… ပုန ပစိတွာ ဒေတိ, ပုရိမနယေနေဝ သတ္တာဟံ ဝဋ္ဋတီ’’တိ ဣမိနာ ဝစနေနပေတံ ဝိရုဇ္ဈတိ, တသ္မာ ဣဓ ကုက္ကုစ္စကာနံ ကုက္ကုစ္စုပ္ပတ္တိယာ နိမိတ္တမေဝ န ဒိဿတိ. ယထာ စေတ္ထ, ဧဝံ ‘‘လဇ္ဇီ သာမဏေရော ယထာ တတ္ထ တဏ္ဍုလကဏာဒယော န ပစ္စန္တိ, ဧဝံ အဂ္ဂိမှိ ဝိလီယာပေတွာ…ပေ… ဒေတီ’’တိ ဝစနဿာပိ နိမိတ္တံ န ဒိဿတိ. ယဒိ ဟိ ဧတံ ယာဝကာလိကသံသဂ္ဂပရိဟာရာယ ဝုတ္တံ သိယာ. အတ္တနာပိ တထာ ကာတဗ္ဗံ ဘဝေယျ. ဂဟဋ္ဌေဟိ ဒိန္နသပ္ပိအာဒီသု စ အာမိသသံသဂ္ဂသင်္ကာ န ဝိဂစ္ဆေယျ. န ဟိ ဂဟဋ္ဌာ ဧဝံ ဝိလီယာပေတွာ ပရိဿာဝေတွာ ကဏတဏ္ဍုလာဒိံ အပနေတွာ ပုန ပစန္တိ. အပိစ ဘေသဇ္ဇေဟိ သဒ္ဓိံ ခီရာဒိံ ပက္ခိပိတွာ ယထာ ခီရာဒိ ခယံ ဂစ္ဆတိ, ဧဝံ ပရေဟိ ပက္ကဘေသဇ္ဇတေလာဒိပိ ယာဝကာလိကမေဝ သိယာ, န စ တမ္ပိ ယုတ္တံ ဒဓိအာဒိခယကရဏတ္ထံ ‘‘ပုန ပစိတွာ ဒေတီ’’တိ ဝုတ္တတ္တာ, တသ္မာ မဟာသီဝတ္ထေရဝါဒေ ကုက္ကုစ္စံ အကတွာ အဓောတမ္ပိ နဝနီတံ တဒဟုပိ ပုနဒိဝသာဒီသုပိ ပစိတုံ, တဏ္ဍုလာဒိမိဿံ သပ္ပိအာဒိံ အတ္တနာပိ အဂ္ဂိမှိ ဝိလီယာပေတွာ ပုန တက္ကာဒိခယတ္ထံ ပစိတုဉ္စ ဝဋ္ဋတိ. And in the Commentary, this is contradicted by the statement: 'Just as the fallen grains of rice and so forth are not cooked therein, so... having cooked it again, one gives it; by the previous method, it is allowable for seven days.' Therefore, in this case, for those prone to scruples, no cause for the arising of scruples is seen. Just as here, so too for the statement, 'A conscientious novice, just as the fallen grains of rice and so forth are not cooked therein, so having melted it in the fire... gives it,' no cause is seen. For if this were said for the sake of avoiding contact with a yāvakālika item, one would have to act in that way oneself. And the suspicion of contact with a food-substance in ghee and so forth given by householders would not be dispelled. For householders do not melt, strain, remove broken rice and rice grains, and so forth, and then cook it again in this manner. Moreover, when milk and so forth are added to medicines, just as the milk and so forth are consumed, so too medicinal oil and so forth cooked by others would be only a yāvakālika item. And that too is not proper, because it is said, 'having cooked it again, one gives it,' for the purpose of removing the curds and so forth. Therefore, according to the view of the Elder Mahāsīva, without having scruples, it is allowable to cook even unwashed fresh butter on that day or on subsequent days, and it is allowable for one to melt ghee and so forth mixed with rice grains and so forth in the fire oneself and cook it again for the purpose of removing the buttermilk and so forth. တတ္ထ ဝိဇ္ဇမာနဿာပိ ပစ္စမာနက္ခဏေ သမ္ဘိန္နရသဿ ယာဝကာလိကဿ အဗ္ဗောဟာရိကတ္တေန သဝတ္ထုကပဋိဂ္ဂဟိတပုရေပဋိဂ္ဂဟိတကာနမ္ပိ အဗ္ဗောဟာရိကတောတိ နိဋ္ဌမေတ္ထ ဂန္တဗ္ဗန္တိ. တေနေဝ ‘‘ဧတ္တာဝတာ ဟိ သဝတ္ထုကပဋိဂ္ဂဟိတံ နာမ [Pg.195] န ဟောတီ’’တိ ဝုတ္တံ. ဝိသုံ ပဋိဂ္ဂဟိတေန ပန ခီရာဒိနာ အာမိသေန နဝနီတာဒိံ မိဿေတွာ ဘိက္ခုနာ ဝါ အညေဟိ ဝါ ပက္ကတေလာဒိဘေသဇ္ဇံ သဝတ္ထုကပဋိဂ္ဂဟိတသင်္ခမေဝ ဂစ္ဆတိ တတ္ထ ပဝိဋ္ဌယာဝကာလိကဿ အဗ္ဗောဟာရိကတ္တာဘာဝါ. ယံ ပန ပုရေပဋိဂ္ဂဟိတဘေသဇ္ဇေဟိ သဒ္ဓိံ အပ္ပဋိဂ္ဂဟိတံ ခီရာဒိံ ပက္ခိပိတွာ ပက္ကတေလာဒိကံ အနုပသမ္ပန္နေဟေဝ ပက္ကမ္ပိ သဝတ္ထုကပဋိဂ္ဂဟိတမ္ပိ သန္နိဓိပိ န ဟောတိ တတ္ထ ပက္ခိတ္တခီရာဒိမိဿာပိ တသ္မိံ ခဏေ သမ္ဘိန္နရသတာယ ပုရေပဋိဂ္ဂဟိတတ္တာပတ္တိတော, သစေ ပန အပ္ပဋိဂ္ဂဟိတေဟေဝ, အညေဟိ ဝါ ပက္ကတေလာဒီသုပိ အာမိသရသော ပညာယတိ, တံ ယာဝကာလိကံဝ ဟောတီတိ ဝေဒိတဗ္ဗံ. အယံ ကထာမဂ္ဂေါ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၆၂၂) အာဂတော. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၆၂၂) ပန ‘‘ကုက္ကုစ္စာယန္တိ ကုက္ကုစ္စကာတိ ဣမိနာ အတ္တနောပိ တတ္ထ ကုက္ကုစ္စသဗ္ဘာဝမ္ပိ ဒီပေတိ. တေနေဝ မာတိကာဋ္ဌကထာယံ (ကင်္ခါ. အဋ္ဌ. ဘေသဇ္ဇသိက္ခာပဒဝဏ္ဏနာ) ‘နိဗ္ဗဋ္ဋိတသပ္ပိ ဝါ နဝနီတံ ဝါ ပစိတုံ ဝဋ္ဋတီ’တိ ဝုတ္တ’’န္တိ ဧတ္တကမေဝ အာဂတော. Herein, the conclusion should be reached that because a yāvakālika item, even if present, is non-consumable at the moment of cooking when its flavor is mixed, then even things received with their substance or received beforehand are non-consumable. For that reason, it was said: 'To that extent, it is indeed not called “received with its substance.”' However, medicinal oil and so forth, prepared by a bhikkhu or by others by mixing fresh butter and so forth with a separately received food-substance like milk, is counted as 'received with its substance,' because the yāvakālika item that has entered it is not non-consumable. But as for cooked oil and so forth which is prepared even by those not fully ordained by adding unreceived milk and so forth to medicines received beforehand, it is neither 'received with its substance' nor is it stored, because at that moment, due to the intermingling of flavors, even what is mixed with the added milk and so forth attains the state of having been received beforehand. If, however, in cooked oils and so forth prepared by those who have not received them, or by others, the flavor of a food-substance is discernible, it should be understood that it is simply a yāvakālika item. This line of reasoning comes from the Vimativinodanī. In the Sāratthadīpanī, however, only this much is found: 'By “the scrupulous are scrupulous,” he indicates the existence of his own scruples in that matter. For that reason, in the Mātikā Commentary it is said: “It is allowable to cook processed ghee or fresh butter.”' ဥဂ္ဂဟေတွာတိ သယမေဝ ဂဟေတွာ. တာနိ ပဋိဂ္ဂဟေတွာတိ တာနိ ခီရဒဓီနိ ပဋိဂ္ဂဟေတွာ. ဂဟိတန္တိ တဏ္ဍုလာဒိဝိဂမတ္ထံ ပုန ပစိတွာ ဂဟိတန္တိ အတ္ထော. ပဋိဂ္ဂဟေတွာ စ ဌပိတဘေသဇ္ဇေဟီတိ အတိရေကသတ္တာဟပဋိဂ္ဂဟိတေဟိ ယာဝဇီဝိကဘေသဇ္ဇေဟိ, ဧတေန တေဟိ ယုတ္တမ္ပိ သပ္ပိအာဒိ အတိရေကသတ္တာဟပဋိဂ္ဂဟိတံ န ဟောတီတိ ဒဿေတိ. ဝဒ္ဒလိသမယေတိ ဝဿကာလသမယေ, အနာတပကာလေတိ အတ္ထော. ဝုတ္တနယေန ယထာ တဏ္ဍုလာဒီနိ န ပစ္စန္တိ, တထာ လဇ္ဇီယေဝ သမ္ပာဒေတွာ ဒေတီတိ လဇ္ဇိသာမဏေရဂ္ဂဟဏံ. အပိစ အလဇ္ဇိနာ အဇ္ဈောဟရိတဗ္ဗံ ယံ ကိဉ္စိ အဘိသင်္ခရာပေတုံ န ဝဋ္ဋတိ, တသ္မာပိ ဧဝမာဟ. 'Having taken up' means having taken it oneself. 'Having received those' means having received that milk and curd. 'Taken' means taken after having cooked it again for the purpose of removing the rice grains and so forth. 'With medicines received and kept' means with lifelong medicines received for more than seven days; by this he shows that ghee and so forth, even when mixed with them, is not considered as having been received for more than seven days. 'In the Vaddali season' means in the rainy season, that is, a time without intense sun. 'The mention of a conscientious novice' is because, in the manner stated, just as the rice grains and so forth are not cooked, so a conscientious one prepares and gives it. Moreover, it is not allowable to have anything prepared that is to be consumed by a shameless person; therefore, he also said thus. ၉၆. တိလေ [Pg.196] ပဋိဂ္ဂဟေတွာ ကတတေလန္တိ အတ္တနာ ဘဇ္ဇာဒီနိ အကတွာ ကတတေလံ. တေနေဝ ‘‘သာမိသမ္ပိ ဝဋ္ဋတီ’’တိ ဝုတ္တံ. နိဗ္ဗဋ္ဋီတတ္တာတိ ယာဝကာလိကတော ဝိဝေစိတတ္တာ, ဧတေန ဧလာအဘာဝတော ယာဝကာလိကတ္တာဘာဝံ, ဘိက္ခုနော သဝတ္ထုကပဋိဂ္ဂဟဏေန ယာဝကာလိကတ္တုပဂမနဉ္စ ဒဿေတိ. ဥဘယမ္ပီတိ အတ္တနာ အညေဟိ စ ကတံ. 96. 'Oil made after receiving sesame seeds' means oil made without oneself doing the frying and so forth. For that reason, it was said, 'It is allowable even with substance.' 'Because it has been processed' means because it has been separated from what is a yāvakālika item. By this, he shows the absence of its being a yāvakālika item due to the absence of the raw material, and its becoming a yāvakālika item through a bhikkhu's receiving it with its substance. 'Both' means made by oneself and by others. ယာဝ အရုဏုဂ္ဂမနာ တိဋ္ဌတိ, နိဿဂ္ဂိယန္တိ သတ္တမေ ဒိဝသေ ကတတေလံ သစေ ယာဝ အရုဏုဂ္ဂမနာ တိဋ္ဌတိ, နိဿဂ္ဂိယံ. 'It is to be forfeited if it remains until dawn' means: if oil made on the seventh day remains until the rising of the dawn, it is to be forfeited. အစ္ဆဝသန္တိ ဒုက္ကဋဝတ္ထုနော ဝသာယ အနုညာတတ္တာ တံသဒိသာနံ ဒုက္ကဋဝတ္ထူနံယေဝ အကပ္ပိယမံသသတ္တာနံ ဝသာ အနုညာတာ, န ထုလ္လစ္စယဝတ္ထု မနုဿာနံ ဝသာတိ အာဟ ‘‘ဌပေတွာ မနုဿဝသ’’န္တိ. သံသဋ္ဌန္တိ ပရိဿာဝိတံ. တိဏ္ဏံ ဒုက္ကဋာနန္တိ အဇ္ဈောဟာရေ အဇ္ဈောဟာရေ တီဏိ ဒုက္ကဋာနိ သန္ဓာယ ဝုတ္တံ. ကိဉ္စာပိ ပရိဘောဂတ္ထာယ ဝိကာလေ ပဋိဂ္ဂဟဏပစနပရိဿာဝနာဒီသု ပုဗ္ဗပယောဂေသု ပါဠိယံ, အဋ္ဌကထာယဉ္စ အာပတ္တိ န ဝုတ္တာ, တထာပိ ဧတ္ထ အာပတ္တိယာ ဧဝ ဘဝိတဗ္ဗံ ပဋိက္ခိတ္တဿ ကရဏတော အာဟာရတ္ထာယ ဝိကာလေ ယာမကာလိကာဒီနံ ပဋိဂ္ဂဟဏေ ဝိယ. ‘‘ကာလေ ပဋိဂ္ဂဟိတံ ဝိကာလေ အနုပသမ္ပန္နေနာပိ နိပက္ကံ သံသဋ္ဌဉ္စ ပရိဘုဉ္ဇန္တဿ ဒွေပိ ဒုက္ကဋာနိ ဟောန္တိယေဝါ’’တိ ဝဒန္တိ. 'Bear fat': because the fat of an animal that is an object of a dukkaṭa offense is permitted, the fat of similar beings whose flesh is unallowable, which are objects of a dukkaṭa offense, is permitted; but not the fat of humans, which is an object of a thullaccaya offense. Thus he said, 'except for human fat.' 'Mixed' means strained. 'Of three dukkaṭa offenses' is said with reference to three dukkaṭa offenses for each act of swallowing. Although in the Pāḷi and in the Commentary no offense is stated for preliminary acts such as receiving, cooking, and straining at the wrong time for the purpose of consumption, nevertheless an offense must be incurred here for performing a prohibited act, just as in the case of receiving yāmakālika items and so forth at the wrong time for the purpose of food. They say: 'For one who consumes at the wrong time that which was received at the right time, even if it was cooked and mixed by one not fully ordained, two dukkaṭa offenses are indeed incurred.' ယသ္မာ ခီရာဒီနိ ပက္ခိပိတွာ ပက္ကဘေသဇ္ဇတေလေ ကသဋံ အာမိသဂတိကံ, တေန သဟ တေလံ ပဋိဂ္ဂဟေတုံ, ပစိတုံ ဝါ ဘိက္ခုနော န ဝဋ္ဋတိ, တသ္မာ ဝုတ္တံ ‘‘ပက္ကတေလကသဋေ ဝိယ ကုက္ကုစ္စာယတီ’’တိ. ‘‘သစေ ဝသာယ သဟ ပက္ကတ္တာ န ဝဋ္ဋတိ, ဣဒံ ကသ္မာ ဝဋ္ဋတီ’’တိ ပုစ္ဆန္တာ ‘‘ဘန္တေ…ပေ… ဝဋ္ဋတီ’’တိ အာဟံသု, ထေရော အတိကုက္ကုစ္စကတာယ ‘‘ဧတမ္ပိ အာဝုသော န ဝဋ္ဋတီ’’တိ [Pg.197] အာဟ, ရောဂနိဂ္ဂဟတ္ထာယ ဧဝ ဝသာယ အနုညာတတ္တံ သလ္လက္ခေတွာ ပစ္ဆာ ‘‘သာဓူ’’တိ သမ္ပဋိစ္ဆိ. Because the sediment in medicinal oil cooked with milk and so forth added to it is categorized as a food-substance, it is not allowable for a bhikkhu to receive or cook the oil together with it. Therefore, it was said, 'He is scrupulous as with the sediment of cooked oil.' Asking, 'If it is not allowable because it is cooked with fat, why is this allowable?' they said, 'Venerable sir... it is allowable.' The elder, due to his extreme scrupulousness, said, 'This too, friends, is not allowable.' But having later reflected that fat was permitted for the very purpose of suppressing illness, he accepted it, saying, 'Good.' ၉၇. ‘‘မဓုကရီဟိ မဓုမက္ခိကာဟီတိ ဣဒံ ခုဒ္ဒကဘမရာနံ ဒွိန္နံ ဧဝ ဝိသေသန’’န္တိ ကေစိ ဝဒန္တိ. အညေ ပန ‘‘ဒဏ္ဍကေသု မဓုကာရိကာ မဓုကရိမက္ခိကာ နာမ, တာဟိ သဟ တိဿော မဓုမက္ခိကဇာတိယော’’တိ ဝဒန္တိ. ဘမရမက္ခိကာတိ မဟာပဋလကာရိကာ. သိလေသသဒိသန္တိ သုက္ခတာယ ဝါ ပက္ကတာယ ဝါ ဃနီဘူတံ. ဣတရန္တိ တနုကမဓု. မဓုပဋလန္တိ မဓုရဟိတံ ကေဝလံ မဓုပဋလံ. ‘‘သစေ မဓုသဟိတံ ပဋလံ ပဋိဂ္ဂဟေတွာ နိက္ခိပန္တိ. ပဋလဿ ဘာဇနဋ္ဌာနိယတ္တာ မဓုနော ဝသေန သတ္တာဟာတိက္ကမေ နိဿဂ္ဂိယံ ဟောတီ’’တိ ဝဒန္တိ, ‘‘မဓုမက္ခိတံ ပန မဓုဂတိကမေဝါ’’တိ ဣမိနာ တံ သမေတိ. 97. Some say: '“By madhukarī and madhumakkhikā” is a specification for only two kinds of small bees.' Others, however, say: 'Among the stick-bees, there are those named madhukārikā and madhukarimakkhikā; together with them, there are three species of honeybees.' 'Bhamaramakkhikā' are makers of large combs. 'Like phlegm' means solidified either through dryness or through being cooked. 'The other' means thin honey. 'Honeycomb' means just the honeycomb, devoid of honey. They say: 'If they receive a honeycomb together with honey and set it aside, because the comb is in the position of a container, it becomes an item to be forfeited on exceeding seven days on account of the honey.' This agrees with the statement: 'But a honey-smeared comb is in the same category as honey.' ၉၈. ‘‘ဖာဏိတံ နာမ ဥစ္ဆုမှာ နိဗ္ဗတ္တ’’န္တိ ပါဠိယံ (ပါစိ. ၂၆၀) အဝိသေသေန ဝုတ္တတ္တာ, အဋ္ဌကထာယဉ္စ ‘‘ဥစ္ဆုရသံ ဥပါဒါယ…ပေ… အဝတ္ထုကာ ဥစ္ဆုဝိကတိ ‘ဖာဏိတ’န္တိ ဝေဒိတဗ္ဗာ’’တိ ဝစနတော ဥစ္ဆုရသောပိ နိက္ကသဋော သတ္တာဟကာလိကောတိ ဝေဒိတဗ္ဗံ. ကေနစိ ပန ‘‘မဓုမှိ စတ္တာရော ကာလိကာ ယထာသမ္ဘဝံ ယောဇေတဗ္ဗာ, ဥစ္ဆုမှိ စာ’’တိ ဝတွာ ‘‘သမက္ခိကဏ္ဍံ သေလကံ မဓု ယာဝကာလိကံ, အနေလကံ ဥဒကသမ္ဘိန္နံ ယာမကာလိကံ, အသမ္ဘိန္နံ သတ္တာဟကာလိကံ, မဓုသိတ္ထံ ပရိသုဒ္ဓံ ယာဝဇီဝိကံ, တထာ ဥစ္ဆုရသော သကသဋော ယာဝကာလိကော, နိက္ကသဋော ဥဒကသမ္ဘိန္နော ယာမကာလိကော, အသမ္ဘိန္နော သတ္တာဟကာလိကော, သုဒ္ဓကသဋံ ယာဝဇီဝိက’’န္တိ စ ဝတွာ ဥတ္တရိပိ ဗဟုဓာ ပပဉ္စိတံ. တတ္ထ ‘‘ဥဒကသမ္ဘိန္နံ မဓု ဝါ ဥစ္ဆုရသော ဝါ သကသဋော ယာဝကာလိကော, နိက္ကသဋော ဥဒကသမ္ဘိန္နော ယာမကာလိကော’’တိ ဣဒံ နေဝ ပါဠိယံ, န အဋ္ဌကထာယံ ဒိဿတိ, ‘‘ယာဝကာလိကံ သမာနံ ဂရုတရမ္ပိ မုဒ္ဒိကာဇာတိရသံ အတ္တနာ [Pg.198] သံသဋ္ဌံ လဟုကံ ယာမကာလိကဘာဝံ ဥပနေန္တံ ဥဒကံ လဟုတရံ သတ္တာဟကာလိကံ အတ္တနာ သံသဋ္ဌံ ဂရုတရံ ယာမကာလိကဘာဝံ ဥပနေတီ’’တိ ဧတ္ထ ကာရဏံ သောယေဝ ပုစ္ဆိတဗ္ဗော. သဗ္ဗတ္ထ ပါဠိယံ အဋ္ဌကထာယဉ္စ ဥဒကသမ္ဘိန္နေန ဂရုတရဿာပိ လဟုဘာဝေါပဂမနံယေဝ ဒဿိတံ. ပါဠိယမ္ပိ (မဟာဝ. ၂၈၄) ဟိ ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, ဂိလာနဿ ဂုဠံ, အဂိလာနဿ ဂုဠောဒက’’န္တိ ဝဒန္တေန အဂိလာနေန ပရိဘုဉ္ဇိတုံ အယုတ္တောပိ ဂုဠော ဥဒကသမ္ဘိန္နော အဂိလာနဿပိ ဝဋ္ဋတီတိ အနုညာတော. 98. 'Phāṇita is produced from sugarcane,' as stated generally in the Pāḷi (Pāc. 260); and the commentary further explains, 'Sugarcane juice having been taken... sugarcane products without substance are known as "phāṇita."' Thus, even pure sugarcane juice should be understood as sattāhakālika (allowable for seven days). However, some say, 'In honey, four time periods should be applied as appropriate, and likewise in sugarcane juice,' and elaborate further: 'Honey with wax and comb is yāvakālika (allowable for a day); pure honey mixed with water is yāmakālika (allowable for a watch); unmixed honey is sattāhakālika (allowable for seven days); purified beeswax is yāvajīvika (allowable for life). Similarly, sugarcane juice with sediment is yāvakālika (allowable for a day); pure juice mixed with water is yāmakālika (allowable for a watch); unmixed juice is sattāhakālika (allowable for seven days); and pure sediment is yāvajīvika (allowable for life).' Here, the statements 'Honey or sugarcane juice mixed with water—with sediment is yāvakālika, and pure but mixed with water is yāmakālika'—are found neither in the Pāḷi nor in the commentaries. The reasoning here—that water, which when mixed with a heavier yāvakālika substance like grape juice leads it to the lighter state of yāmakālika, would when mixed with a lighter sattāhakālika substance lead it to the heavier state of yāmakālika—should be questioned of the one who proposed it. In all cases, both the Pāḷi and the commentaries indicate that when mixed with water, even a heavier substance assumes a lighter state. For instance, the Pāḷi (Mahāva. 284) states, 'I allow, bhikkhus, jaggery for the sick and jaggery-water for the healthy.' Here, even though jaggery is unsuitable for the healthy, jaggery mixed with water is permitted even for them. ယမ္ပိ စ ‘‘ဥစ္ဆု စေ, ယာဝကာလိကော, ဥစ္ဆုရသော စေ, ယာမကာလိကော, ဖာဏိတံ စေ, သတ္တာဟကာလိကံ, တစော စေ, ယာဝဇီဝိကော’’တိ အဋ္ဌကထာဝစနံ ဒဿေတွာ ‘‘ဥစ္ဆုရသော ဥဒကသမ္ဘိန္နော ယာမကာလိကော’’တိ အညေန ကေနစိ ဝုတ္တံ, တမ္ပိ တထာဝိဓဿ အဋ္ဌကထာဝစနဿ သမန္တပါသာဒိကာယ ဝိနယဋ္ဌကထာယ အဘာဝတော န သာရတော ပစ္စေတဗ္ဗံ, တတောယေဝ စ ‘‘ဥစ္ဆုရသော ဥဒကသမ္ဘိန္နောပိ အသမ္ဘိန္နောပိ သတ္တာဟကာလိကောယေဝါ’’တိ ကေစိ အာစရိယာ ဝဒန္တိ. ဘေသဇ္ဇက္ခန္ဓကေ စ ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, ဥစ္ဆုရသ’’န္တိ ဧတ္ထ တီသုပိ ဂဏ္ဌိပဒေသု အဝိသေသေန ဝုတ္တံ ‘‘ဥစ္ဆုရသော သတ္တာဟကာလိကော’’တိ. သယံကတံ နိရာမိသမေဝ ဝဋ္ဋတီတိ ဧတ္ထ အပရိဿာဝိတံ ပဋိဂ္ဂဟိတမ္ပိ ကရဏသမယေ ပရိဿာဝေတွာ, ကသဋံ အပနေတွာ စ အတ္တနာ ကတန္တိ ဝေဒိတဗ္ဗံ, အယံ သာရတ္ထဒီပနီပါဌော (သာရတ္ထ. ဋီ. ၂.၆၂၃). And as for the statement in the commentary: 'If it is sugarcane, it is yāvakālika (allowable for a day); if it is sugarcane juice, it is yāmakālika (allowable for a watch); if it is phāṇita, it is sattāhakālika (allowable for seven days); if it is bark, it is yāvajīvika (allowable for life),' having shown this, and another statement elsewhere: 'Sugarcane juice mixed with water is yāmakālika,' that too should not be accepted as authoritative because such a commentary statement is not found in the Samantapāsādikā, the Vinaya commentary. For that very reason, some teachers say: 'Sugarcane juice, whether mixed with water or not, is only sattāhakālika.' And in the Bhesajjakkhandhaka, it is said: 'I allow, bhikkhus, sugarcane juice.' Here, in all three sub-commentaries, it is stated without distinction: 'Sugarcane juice is sattāhakālika.' Concerning the statement, 'Only a `nirāmisa` item made by oneself is allowable,' it should be understood here that even what is received unstrained is considered 'made by oneself' after it is strained and the sediment removed at the time of preparation. This is the passage from the Sāratthadīpanī. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၆၂၃) ပန ဥစ္ဆုရသံ ဥပါဒါယာတိ နိက္ကသဋရသဿာပိ သတ္တာဟကာလိကတ္တံ ဒဿေတိ ‘‘ဥစ္ဆုမှာ နိဗ္ဗတ္တ’’န္တိ ပါဠိယံ သာမညတော ဝုတ္တတ္တာ. ယံ ပန သုတ္တန္တဋ္ဌကထာယံ ‘‘ဥစ္ဆု စေ, ယာဝကာလိကော, ဥစ္ဆုရသော စေ, ယာမကာလိကော, ဖာဏိတံ စေ, သတ္တာဟကာလိကံ, တစော စေ, ယာဝဇီဝိကော’’တိ ဝုတ္တံ, တံ အမ္ဗဖလရသာဒိမိဿတာယ ယာမကာလိကတ္တံ [Pg.199] သန္ဓာယ ဝုတ္တန္တိ ဂဟေတဗ္ဗံ, အဝိနယဝစနတ္တာ တံ အပ္ပမာဏန္တိ. တေနေဝ ‘‘ပုရေဘတ္တံ ပဋိဂ္ဂဟိတေန အပရိဿာဝိတဥစ္ဆုရသေနာ’’တိအာဒိ ဝုတ္တံ. နိရာမိသမေဝ ဝဋ္ဋတိ တတ္ထ ပဝိဋ္ဌယာဝကာလိကဿ အဗ္ဗောဟာရိကတ္တာတိ ဣဒံ ဂုဠေ ကတေ တတ္ထ ဝိဇ္ဇမာနမ္ပိ ကသဋံ ပါကေန သုက္ခတာယ ယာဝဇီဝိကတ္တံ ဘဇတီတိ ဝုတ္တံ. တဿ ယာဝကာလိကတ္တေ ဟိ သာမံပါကေန ပုရေဘတ္တေပိ အနဇ္ဈောဟရဏီယံ သိယာတိ. ‘‘သဝတ္ထုကပဋိဂ္ဂဟိတတ္တာ’’တိ ဣဒံ ဥစ္ဆုရသေ စုဏ္ဏဝိစုဏ္ဏံ ဟုတွာ ဌိတကသဋံ သန္ဓာယ ဝုတ္တံ, တေန စ ‘‘အပရိဿာဝိတေန အပ္ပဋိဂ္ဂဟိတေန အနုပသမ္ပန္နေဟိ ကတံ သတ္တာဟံ ဝဋ္ဋတီတိ ဒဿေတီ’’တိ ဝုတ္တံ. In the Vimativinodanī, however, the phrase 'taking the juice of sugarcane' indicates that even the pure juice is sattāhakālika, because the Pāḷi text states 'produced from sugarcane' in a general sense. However, what is mentioned in the Suttanta commentary—'if sugarcane, it is yāvakālika; if sugarcane juice, it is yāmakālika; if phāṇita, it is sattāhakālika; if bark, it is yāvajīvika'—should be understood as referring to its yāmakālika nature due to being mixed with mango juice and other fruit juices; and since it is not a Vinaya statement, it is not authoritative. For that same reason, it is said, 'with unstrained sugarcane juice received before the meal,' etc. Only a `nirāmisa` item is allowable, because a yāvakālika substance that has entered it is not to be used. This means that even the sediment present in jaggery, when made, becomes yāvajīvika due to being dried by cooking. For if it were yāvakālika, it would not be fit for consumption even before noon, even if self-prepared. The phrase 'because it is received with the substance' refers to the sediment that remains in the sugarcane juice, having become finely crushed. And by this, it is shown that 'what is made by those not fully ordained, with unstrained and unreceived juice, is allowable for seven days.' ဈာမဥစ္ဆုဖာဏိတန္တိ အဂ္ဂိမှိ ဥစ္ဆုံ တာပေတွာ ကတံ. ကောဋ္ဋိတဥစ္ဆုဖာဏိတန္တိ ခုဒ္ဒါနုခုဒ္ဒကံ ဆိန္ဒိတွာ ကောဋ္ဋေတွာ နိပ္ပီဠေတွာ ပက္ကံ. တံ တတ္ထ ဝိဇ္ဇမာနမ္ပိ ကသဋံ ပက္ကကာလေ ယာဝကာလိကတ္တံ ဝိဇဟတီတိ အာဟ ‘‘တံ ယုတ္တ’’န္တိ. သီတောဒကေန ကတန္တိ မဓုကပုပ္ဖာနိ သီတောဒကေန မဒ္ဒိတွာ ပရိဿာဝေတွာ ပစိတွာ ကတံ. ‘‘အပရိဿာဝေတွာ ကတ’’န္တိ ကေစိ, တတ္ထ ကာရဏံ န ဒိဿတိ. ခီရံ ပက္ခိပိတွာ ကတံ မဓုကဖာဏိတံ ယာဝကာလိကန္တိ ဧတ္ထ ခီရံ ပက္ခိပိတွာ ပက္ကတေလံ ကသ္မာ ဝိကာလေ ဝဋ္ဋတီတိ စေ? တေလေ ပက္ခိတ္တံ ခီရံ တေလမေဝ ဟောတိ, အညံ ပန ခီရံ ပက္ခိပိတွာ ကတံ ခီရဘာဝံ ဂဏှာတီတိ ဣဒမေတ္ထ ကာရဏံ. ယဒိ ဧဝံ ခဏ္ဍသက္ခရမ္ပိ ခီရံ ပက္ခိပိတွာ ကရောန္တိ, တံ ကသ္မာ ဝဋ္ဋတီတိ အာဟ ‘‘ခဏ္ဍသက္ခရံ ပနာ’’တိအာဒိ. တတ္ထ ခီရဇလ္လိကန္တိ ခီရဖေဏံ. Jhāmaucchuphāṇita means that which is made by heating sugarcane in fire. Koṭṭitaucchuphāṇita means that which is made by cutting sugarcane into small pieces, pounding, pressing, and cooking it. He says, 'That is suitable,' because even the sediment present in it loses its yāvakālika nature at the time of cooking. 'Made with cold water' means that which is made by crushing madhuka flowers with cold water, straining, and cooking. Some say, 'It is made without straining,' but no reason for that is seen there. If madhuka jaggery made by adding milk is yāvakālika, then why is cooked oil with milk added allowable at an improper time? Milk added to oil becomes oil itself, but anything else made by adding milk takes on the nature of milk. This is the reason here. If so, lump sugar is also made by adding milk; why is that allowable? He says, 'But lump sugar,' etc. Here, khīrajallikā means milk foam. ၉၉. ‘‘မဓုကပုပ္ဖံ ပနာ’’တိအာဒိ ယာဝကာလိကရူပေန ဌိတဿာပိ အဝဋ္ဋနကံ မေရယဗီဇဝတ္ထုံ ဒဿေတုံ အာရဒ္ဓံ. အာဟာရကိစ္စံ ကရောန္တာနိ ဧတာနိ ကသ္မာ ဧဝံ ပရိဘုဉ္ဇိတဗ္ဗာနီတိ စောဒနာပရိဟာရာယ ဘေသဇ္ဇောဒိဿံ ဒဿေန္တေန တပ္ပသင်္ဂေန [Pg.200] သဗ္ဗာနိပိ ဩဒိဿကာနိ ဧကတော ဒဿေတုံ ‘‘သတ္တဝိဓဉှီ’’တိအာဒိ ဝုတ္တံ သမန္တပါသာဒိကာယံ (ပါရာ. အဋ္ဌ. ၂.၆၂၃). ဝိနယသင်္ဂဟပ္ပကရဏေ ပန တံ န ဝုတ္တံ, ‘‘ပစ္ဆာဘတ္တတော ပဋ္ဌာယ သတိ ပစ္စယေတိ ဝုတ္တတ္တာ ပဋိဂ္ဂဟိတဘေသဇ္ဇာနိ ဒုတိယဒိဝသတော ပဋ္ဌာယ ပုရေဘတ္တမ္ပိ သတိ ပစ္စယေဝ ပရိဘုဉ္ဇိတဗ္ဗာနိ, န အာဟာရတ္ထာယ ဘေသဇ္ဇတ္ထာယ ပဋိဂ္ဂဟိတတ္တာ’’တိ ဝဒန္တိ. ဒွါရဝါတပါနကဝါဋေသူတိ မဟာဒွါရဿ ဝါတပါနာနဉ္စ ကဝါဋဖလကေသု. ကသာဝေ ပက္ခိတ္တာနိ တာနိ အတ္တနော သဘာဝံ ပရိစ္စဇန္တီတိ ‘‘ကသာဝေ…ပေ… မက္ခေတဗ္ဗာနီ’’တိ ဝုတ္တံ, ဃုဏပါဏကာဒိပရိဟာရတ္ထံ မက္ခေတဗ္ဗာနီတိ အတ္ထော. အဓိဋ္ဌေတီတိ ‘‘ဣဒါနိ မယှံ အဇ္ဈောဟရဏီယံ န ဘဝိဿတိ, ဗာဟိရပရိဘောဂတ္ထာယ ဘဝိဿတီ’’တိ စိတ္တံ ဥပ္ပာဒေတီတိ အတ္ထော. တေနေဝါဟ ‘‘သပ္ပိဉ္စ တေလဉ္စ ဝသဉ္စ မုဒ္ဓနိ တေလံ ဝါ အဗ္ဘဉ္ဇနံ ဝါ’’တိအာဒိ, ဧဝံ ပရိဘောဂေ အနပေက္ခတာယ ပဋိဂ္ဂဟဏံ ဝိဇဟတီတိ အဓိပ္ပာယော. ဧဝံ အညေသုပိ ကာလိကေသု အနဇ္ဈောဟရိတုကာမတာယ သုဒ္ဓစိတ္တေန ဗာဟိရပရိဘောဂတ္ထာယ နိယမေပိ ပဋိဂ္ဂဟဏံ ဝိဇဟတီတိ ဣဒမ္ပိ ဝိသုံ ဧကံ ပဋိဂ္ဂဟဏဝိဇဟနန္တိ ဒဋ္ဌဗ္ဗံ. 99. The passage beginning 'But the madhuka flower...' is begun to show that a substance that is a seed of liquor does not become one, even when it exists in the form of a yāvakālika. 'Why should these, while performing the function of food, be consumed thus?' To avoid this criticism, and showing the medicinal purpose, in that connection all the specified items are shown together where it is said 'seven kinds,' etc., in the Samantapāsādikā. In the Vinayasaṅgahappakaraṇa, however, that is not stated; they say, 'because it is stated "starting after the meal, if there is a condition," the received medicines from the second day onward should be consumed even before the meal only if there is a condition, not for the purpose of food, because they were received for medicinal purposes.' 'In the doorways, windows, and door panels' means on the door leaves of the main door and windows. Those put into dye abandon their own nature, hence it is said, 'in dye... should be smeared'; the meaning is they should be smeared for the purpose of warding off insects like weevils, etc. 'Determines' means, 'Now this will not be for my consumption, it will be for external use,' thus arousing the thought. Therefore, he says, 'ghee, oil, or fat on the head, or oil or ointment,' etc. The intention is that by not having an expectation of use, one relinquishes the acceptance. Similarly, in other time-limited cases, even when one determines an item for external use with a pure mind due to the desire not to consume it, the acceptance is relinquished. This too should be seen as a separate instance of relinquishing acceptance. အညေန ဘိက္ခုနာ ဝတ္တဗ္ဗောတိ ဧတ္ထ သုဒ္ဓစိတ္တေန ဒိန္နတ္တာ သယမ္ပိ အာဟရာပေတွာ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတိယေဝ. ဒွိန္နမ္ပိ အနာပတ္တီတိ ယထာ အညဿ သန္တကံ ဧကေန ပဋိဂ္ဂဟိတံ သတ္တာဟာတိက္ကမေပိ နိဿဂ္ဂိယံ န ဟောတိ ပရသန္တကဘာဝတော, ဧဝမိဒမ္ပိ အဝိဘတ္တတ္တာ ဥဘယသာဓာရဏမ္ပိ ဝိနိဗ္ဘောဂါဘာဝတော နိဿဂ္ဂိယံ န ဟောတီတိ အဓိပ္ပာယော. ပရိဘုဉ္ဇိတုံ ပန န ဝဋ္ဋတီတိ ဘိက္ခုနာ ပဋိဂ္ဂဟိတတ္တာ သတ္တာဟာတိက္ကမေ ယဿ ကဿစိ ဘိက္ခုနော ပရိဘုဉ္ဇိတုံ န ဝဋ္ဋတိ ပဋိဂ္ဂဟိတသပ္ပိအာဒီနံ ပရိဘောဂဿ သတ္တာဟေနေဝ ပရိစ္ဆိန္နတ္တာ. ‘‘တာနိ ပဋိဂ္ဂဟေတွာ သတ္တာဟပရမံ သန္နိဓိကာရကံ ပရိဘုဉ္ဇိတဗ္ဗာနီ’’တိ (ပါရာ. ၆၂၃) ဟိ ဝုတ္တံ. As for 'it should be spoken of by another monk,' here, since it was given with a pure mind, it is indeed permissible for him to have it brought and use it himself. For both, there is no offense. Just as when something belonging to another is received by one monk, even if kept beyond seven days, it does not become an item for forfeiture because it is another's property—so too here, since it is undivided and common to both, it does not become an item for forfeiture due to the absence of apportionment. This is the meaning. However, it is not permissible to use it; because it was received by a monk, upon exceeding seven days it is not permissible for any monk to use it, since the use of received ghee and so forth is limited to seven days. For it is said: 'Having received them, they are to be stored and used for a maximum of seven days' (Pārā. 623). ‘‘အာဝုသော [Pg.201] ဣမံ တေလံ သတ္တာဟမတ္တံ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတီ’’တိ ဣမိနာ ယေန ပဋိဂ္ဂဟိတံ, တေန အန္တောသတ္တာဟေယေဝ ပရဿ ဝိဿဇ္ဇိတဘာဝံ ဒဿေတိ. ကဿ အာပတ္တီတိ ‘‘ပဌမံ တာဝ ဥဘိန္နံ သာဓာရဏတ္တာ အနာပတ္တိ ဝုတ္တာ, ဣဒါနိ ပန ဧကေန ဣတရဿ ဝိဿဋ္ဌဘာဝတော ဥဘယသာဓာရဏတာ နတ္ထီတိ ဝိဘတ္တသဒိသံ ဟုတွာ ဌိတံ, တသ္မာ ဧတ္ထ ပဋိဂ္ဂဟိတဿ သတ္တာဟာတိက္ကမေ ဧကဿ အာပတ္တိယာ ဘဝိတဗ္ဗ’’န္တိ မညမာနော ‘‘ကိံ ပဋိဂ္ဂဟဏပစ္စယာ ပဋိဂ္ဂါဟကဿ အာပတ္တိ, ဥဒါဟု ယဿ သန္တကံ ဇာတံ, တဿာ’’တိ ပုစ္ဆတိ. နိဿဋ္ဌဘာဝတောယေဝ စ ဣဓ ‘‘အဝိဘတ္တဘာဝတော’’တိ ကာရဏံ အဝတွာ ‘‘ယေန ပရိဂ္ဂဟိတံ, တေန ဝိဿဇ္ဇိတတ္တာ’’တိ ဝုတ္တံ, ဣဒဉ္စ ဝိဿဋ္ဌာဘာဝတော ဥဘယသာဓာရဏတံ ပဟာယ ဧကဿ သန္တကံ ဟောန္တမ္ပိ ယေန ပဋိဂ္ဂဟိတံ, တတော အညဿ သန္တကံ ဇာတံ, တသ္မာ ပရသန္တကပဋိဂ္ဂဟဏေ ဝိယ ပဋိဂ္ဂါဟကဿ ပဋိဂ္ဂဟဏပစ္စယာ နတ္ထိ အာပတ္တီတိ ဒဿနတ္ထံ ဝုတ္တံ, န ပန ‘‘ယေန ပဋိဂ္ဂဟိတံ, တေန ဝိဿဇ္ဇိတတ္တာ’’တိ ဝစနတော အဝိဿဇ္ဇိတေ သတိ အဝိဘတ္တေပိ သတ္တာဟာတိက္ကမေ အာပတ္တီတိ ဒဿနတ္ထံ အဝိဿဇ္ဇိတေ အဝိဘတ္တဘာဝတောယေဝ အနာပတ္တိယာ သိဒ္ဓတ္တာ. သစေ ပန ဣတရော ယေန ပဋိဂ္ဂဟိတံ, တဿေဝ အန္တောသတ္တာဟေ အတ္တနော ဘာဂမ္ပိ ဝိဿဇ္ဇေတိ, သတ္တာဟာတိက္ကမေ သိယာ အာပတ္တိ ယေန ပဋိဂ္ဂဟိတံ, တဿေဝ သန္တကဘာဝမာပန္နတ္တာ. ‘‘ဣတရဿ အပ္ပဋိဂ္ဂဟိတတ္တာ’’တိ ဣမိနာ တဿ သန္တကဘာဝေပိ အညေဟိ ပဋိဂ္ဂဟိတသကသန္တကေ ဝိယ တေန အပ္ပဋိဂ္ဂဟိတဘာဝတော အနာပတ္တီတိ ဒီပေတိ, ဣမံ ပန အဓိပ္ပာယံ အဇာနိတွာ ဣတော အညထာ ဂဏ္ဌိပဒကာရာဒီဟိ ပပဉ္စိတံ, န တံ သာရတော ပစ္စေတဗ္ဗံ, ဣဒံ သာရတ္ထဒီပနီဝစနံ (သာရတ္ထ. ဋီ. ၂.၆၂၅). By the statement, 'Friend, this oil is suitable to be used for about a week,' it is shown that it was relinquished to another within a week by the one who received it. Whose offense is it? Thinking, 'First, since it was common to both, no offense was stated. But now, because one has relinquished it to the other, their common ownership no longer exists. Thus, it stands as if divided, so when the receiver exceeds the week, an offense should arise for one,' and wondering, 'Is the offense on account of the receiving for the receiver, or is it for the one whose property it has become?' he asks. And here, precisely because it has been relinquished, the reason 'because it was undivided' is not stated; rather, it is said, 'because it was relinquished by the one who received it.' This is said to show that, by being relinquished, the common ownership is abandoned, and although it becomes the property of one, it has become the property of someone other than the one who received it. Therefore, just as when receiving another's property, there is no offense for the receiver on account of receiving. This is not said, however, to show that an offense arises upon exceeding seven days even if it is not relinquished and remains undivided, for when it is not relinquished, the absence of an offense is already established precisely because it is undivided. But if the other, within the week, relinquishes his own share to the one who received it, then upon exceeding the week, an offense would arise for the one who received it, since it has become his property alone. By 'Because the other did not receive it,' it is indicated that even though it is his property, just as with one's own property received by others, there is no offense for him because he has not received it himself. Not understanding this intention, it has been elaborated upon otherwise by the authors of glossaries and so on; that should not be accepted as the essence. This is a saying from the Sāratthadīpanī. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ၁.၆၂၅) ပန – သစေ ဒွိန္နံ…ပေ… န ဝဋ္ဋတီတိ ဧတ္ထ ပါဌော ဂဠိတော, ဧဝံ ပနေတ္ထ ပါဌော ဝေဒိတဗ္ဗော – သစေ ဒွိန္နံ [Pg.202] သန္တကံ ဧကေန ပဋိဂ္ဂဟိတံ အဝိဘတ္တံ ဟောတိ, သတ္တာဟာတိက္ကမေ ဒွိန္နမ္ပိ အနာပတ္တိ, ပရိဘုဉ္ဇိတုံ ပန န ဝဋ္ဋတီတိ. အညထာ ပန သဒ္ဒပ္ပယောဂေါပိ န သင်္ဂဟံ ဂစ္ဆတိ, ‘‘ဂဏ္ဌိပဒေပိ စ အယမေဝ ပါဌော ဒဿိတော’’တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ၂.၆၂၅) ဝုတ္တံ. ‘‘ဒွိန္နမ္ပိ အနာပတ္တီ’’တိ အဝိဘတ္တတ္တာ ဝုတ္တံ. ‘‘ပရိဘုဉ္ဇိတုံ ပန န ဝဋ္ဋတီ’’တိ ဣဒံ ‘‘သတ္တာဟပရမံ သန္နိဓိကာရကံ ပရိဘုဉ္ဇိတဗ္ဗ’’န္တိ (ပါရာ. ၆၂၃) ဝစနတော ဝုတ္တံ. ‘‘ယေန ပဋိဂ္ဂဟိတံ, တေန ဝိဿဇ္ဇိတတ္တာ’’တိ ဣမိနာ ဥပသမ္ပန္နဿ ဒါနမ္ပိ သန္ဓာယ ‘‘ဝိဿဇ္ဇေတီ’’တိ ဣဒံ ဝုတ္တန္တိ ဒဿေတိ. ဥပသမ္ပန္နဿ နိရပေက္ခဒိန္နဝတ္ထုမှိ ပဋိဂ္ဂဟဏဿ အဝိဂတတ္တေပိ သကသန္တကတာ ဝိဂတာဝ ဟောတိ, တေန နိဿဂ္ဂိယံ န ဟောတိ. ‘‘အတ္တနာဝ ပဋိဂ္ဂဟိတတ္တံ သကသန္တကတ္တဉ္စာ’’တိ ဣမေဟိ ဒွီဟိ ကာရဏေဟေဝ နိဿဂ္ဂိယံ ဟောတိ, န ဧကေန. အနုပသမ္ပန္နဿ နိရပေက္ခဒါနေ ပန တဒုဘယမ္ပိ ဝိဇဟတိ, ပရိဘောဂေါပေတ္ထ ဝဋ္ဋတိ, န သာပေက္ခဒါနေ ဒါနလက္ခဏာဘာဝတော. ‘‘ဝိဿဇ္ဇတီ’’တိ ဧတသ္မိဉ္စ ပါဠိပဒေ ကဿစိ အဒတွာ အနပေက္ခတာယ ဆဍ္ဍနမ္ပိ သင်္ဂဟိတန္တိ ဝေဒိတဗ္ဗံ. ‘‘အနပေက္ခာ ဒတွာ’’တိ ဣဒဉ္စ ပဋိဂ္ဂဟဏဝိဇဟနဝိဓိဒဿနတ္ထမေဝ ဝုတ္တံ. ပဋိဂ္ဂဟဏေ ဟိ ဝိဇဟိတေ ပုန ပဋိဂ္ဂဟေတွာ ပရိဘောဂေါ သယမေဝ ဝဋ္ဋိဿတိ, တဗ္ဗိဇဟနဉ္စ ဝတ္ထုနော သကသန္တကတာပရိစ္စာဂေန ဟောတီတိ. ဧတေန စ ဝတ္ထုမှိ အဇ္ဈောဟရဏာပေက္ခာယ သတိ ပဋိဂ္ဂဟဏဝိဿဇ္ဇနံ နာမ ဝိသုံ န လဗ္ဘတီတိ သိဇ္ဈတိ. ဣတရထာ ဟိ ‘‘ပဋိဂ္ဂဟဏေ အနပေက္ခောဝ ပဋိဂ္ဂဟဏံ ဝိဿဇ္ဇေတွာ ပုန ပဋိဂ္ဂဟေတွာ ဘုဉ္ဇတီ’’တိ ဝတ္တဗ္ဗံ သိယာ, ‘‘အပ္ပဋိဂ္ဂဟိတတ္တာ’’တိ ဣမိနာ ဧကဿ သန္တကံ အညေန ပဋိဂ္ဂဟိတမ္ပိ နိဿဂ္ဂိယံ ဟောတီတိ ဒဿေတိ. ဧဝန္တိ ‘‘ပုန ဂဟေဿာမီ’’တိ အပေက္ခံ အကတွာ သုဒ္ဓစိတ္တေန ပရိစတ္တတံ ပရာမသတိ. ပရိဘုဉ္ဇန္တဿ အနာပတ္တိဒဿနတ္ထန္တိ [Pg.203] နိဿဂ္ဂိယမူလိကာဟိ ပါစိတ္တိယာဒိအာပတ္တီဟိ အနာပတ္တိဒဿနတ္ထန္တိ အဓိပ္ပာယော. ပရိဘောဂေ အနာပတ္တိဒဿနတ္ထန္တိ ဧတ္ထ ပန နိဿဋ္ဌပဋိလာဘဿ ကာယိကပရိဘောဂါဒီသု ယာ ဒုက္ကဋာပတ္တိ ဝုတ္တာ, တာယ အနာပတ္တိဒဿနတ္ထန္တိ အဓိပ္ပာယော. In the Vimativinodanī, however—'if of two… and so on… it is not allowable'—here the reading is corrupt; the reading should be understood as follows: 'If what belongs to two is received by one and remains undivided, after seven days have passed, there is no offense for either, but it is not allowable to use it.' Otherwise, the grammatical usage does not cohere, and in the Sāratthadīpanī it is said, 'This very reading is shown even in the Gaṇṭhipada.' 'There is no offense for both' is said because it remains undivided. 'But it is not allowable to use it'—this is stated based on the rule, 'Having received them, they are to be stored and used for a maximum of seven days' (Pārā. 623). By 'Because it was relinquished by the one who received it,' it is shown that the statement 'he relinquishes it' is made with reference to giving by an ordained person. For an ordained person, regarding an item given without expectation, even though the act of receiving has not ceased, one's own ownership has indeed ceased; therefore, it does not become an item for forfeiture. It becomes an item for forfeiture for these two reasons alone: 'because it was received by oneself and because it is one’s own property,' not for one reason only. However, in the case of a gift given without expectation to an unordained person, both these conditions are abandoned, and its use is allowable; but not in the case of a gift given with expectation, because the characteristic of giving is absent. In this Pāli phrase 'relinquishes it,' it should be understood that even abandoning it without giving it to anyone, due to lack of attachment, is included. And this 'having given without expectation' is stated solely to show the method of abandoning the act of receiving. For if the act of receiving is abandoned, then by receiving it again, its use will be permissible on its own, and that abandonment occurs through the relinquishment of one's own ownership of the item. By this, it is established that when there is an expectation of consuming the item, the so-called relinquishment of receiving is not obtained separately. Otherwise, it would have to be said, 'Being without expectation in the act of receiving, he relinquishes the receiving, then receives it again and uses it.' By 'Because it was not received by the owner,' it is shown that even if what belongs to one is received by another, it does not become an item for forfeiture for the owner. Thus, it refers to that which has been completely relinquished with a pure mind, without forming the expectation, 'I will take it again.' 'To show the absence of offense for one who uses it'—the intention is to show the absence of the pācittiya and other offenses that are rooted in an item for forfeiture. 'To show the absence of offense in use'—here, the intention is to show the absence of the dukkaṭa offense stated for the bodily use, etc., of what has been relinquished and reacquired. ၁၀၀. ဧဝံ စတုကာလိကပစ္စယံ ဒဿေတွာ ဣဒါနိ တေသု ဝိသေသလက္ခဏံ ဒဿေန္တော ‘‘ဣမေသု ပနာ’’တိအာဒိမာဟ. တတ္ထ အကပ္ပိယဘူမိယံ သဟသေယျာပဟောနကေ ဂေဟေ ဝုတ္တံ သံဃိကံ ဝါ ပုဂ္ဂလိကံ ဝါ ဘိက္ခုဿ, ဘိက္ခုနိယာ ဝါ သန္တကံ ယာဝကာလိကံ ယာမကာလိကဉ္စ ဧကရတ္တမ္ပိ ဌပိတံ အန္တောဝုတ္ထံ နာမ ဟောတိ, တတ္ထ ပက္ကဉ္စ အန္တောပက္ကံ နာမ ဟောတိ. သတ္တာဟကာလိကံ ပန ယာဝဇီဝိကဉ္စ ဝဋ္ဋတိ. ပဋိဂ္ဂဟေတွာ ဧကရတ္တံ ဝီတိနာမိတံ ပန ယံ ကိဉ္စိ ယာဝကာလိကံ ဝါ ယာမကာလိကံ ဝါ အဇ္ဈောဟရိတုကာမတာယ ဂဏှန္တဿ ပရိဂ္ဂဟဏေ တာဝ ဒုက္ကဋံ, အဇ္ဈောဟရတော ပန ဧကမေကသ္မိံ အဇ္ဈောဟာရေ သန္နိဓိပစ္စယာ ပါစိတ္တိယံ ဟောတီတိ အတ္ထော. ဣဒါနိ အညမ္ပိ ဝိသေသလက္ခဏံ ဒဿေန္တော ‘‘ယာဝကာလိကံ ပနာ’’တိအာဒိမာဟ. တတ္ထ သမ္ဘိန္နရသာနီတိ သံသဋ္ဌရသာနိ. ဒီဃကာလာနိ ဝတ္ထူနိ ရဿကာလေန သံသဋ္ဌာနိ ရဿကာလမေဝ အနုဝတ္တန္တီတိ အာဟ ‘‘ယာဝကာလိကံ ပန…ပေ… တီဏိပိ ယာမကာလိကာဒီနီ’’တိ. ဣတရေသုပိ ဧသေဝ နယော. တသ္မာတိအာဒီသု တဒဟုပုရေဘတ္တမေဝ ဝဋ္ဋတိ, န တဒဟုပစ္ဆာဘတ္တံ, န ရတ္တိယံ, န ဒုတိယဒိဝသာဒီသူတိ အတ္ထော. 100. Having thus shown the fourfold temporal requisites, he now explains their distinctive characteristics, beginning with 'Now, among these...' Herein, any Sangha property or individual property belonging to a bhikkhu or bhikkhuni, whether yāvakālika or yāmakālika, if kept for even a single night in a dwelling suitable for co-residence in an unallowable area, is called 'antovuttha' (kept inside). What is cooked there is called 'antopakka' (cooked inside). The seven-day and lifetime requisites, however, are allowable. If one takes anything, whether yāvakālika or yāmakālika, with the intention to consume it after a night has passed since it was received, there is a dukkaṭa offense at the moment of taking; and for each act of consuming, due to the condition of storing, it becomes a pācittiya offense. This is the meaning. Now, to explain another distinctive characteristic, he begins with 'As for yāvakālika...' Herein, 'sambhinnarasāni' means 'mixed flavors'. He says that long-term items, when mixed with short-term ones, conform to the short-term period. Hence it is said, 'yāvakālika... and the three, yāmakālika and so forth.' The same principle applies to the rest. Therefore, in such cases, it is allowable only before the meal on that day, not after the meal on that day, not at night, nor on the second day and so forth. This is the meaning. ကသ္မာတိ စေ? တဒဟုပဋိဂ္ဂဟိတေန ယာဝကာလိကေန သံသဋ္ဌတ္တာတိ. ဧတ္ထ စ ‘‘ယာဝကာလိကေန သံသဋ္ဌတ္တာ’’တိ ဧတ္တကမေဝ အဝတွာ ‘‘တဒဟုပဋိဂ္ဂဟိတေနာ’’တိ ဝိသေသနဿ ဝုတ္တတ္တာ ပုရေပဋိဂ္ဂဟိတယာဝကာလိကေန သံသဋ္ဌေ သတိ တဒဟုပုရေဘတ္တမ္ပိ န ဝဋ္ဋတိ, အနဇ္ဈောဟရဏီယံ ဟောတီတိ ဝိညာယတိ. ‘‘သမ္ဘိန္နရသ’’န္တိ ဣမိနာ သစေပိ သံသဋ္ဌံ, အသမ္ဘိန္နရသံ သေသကာလိကတ္တယံ အတ္တနော အတ္တနော ကာလေ ဝဋ္ဋတီတိ ဒဿေတိ[Pg.204]. ယာမကာလိကေနာတိ ဧတ္ထ ‘‘တဒဟုပဋိဂ္ဂဟိတေနာ’’တိ တတိယန္တဝိသေသနပဒံ အဇ္ဈာဟရိတဗ္ဗံ, ပုဗ္ဗဝါကျတော ဝါ အနုဝတ္တေတဗ္ဗံ. တဿ ဖလံ ဝုတ္တနယမေဝ. Why is that? Because it is mixed with a yāvakālika item received that same day. Here, because the specification 'received that same day' is stated, instead of just saying 'mixed with a yāvakālika item,' it is to be understood that if mixed with a yāvakālika item received earlier, it is not allowable even before the meal on that day, becoming unfit to consume. The phrase 'of mixed taste' indicates that even if mixed, if the taste is not mixed, the remaining three temporal requisites are allowable at their respective times. Regarding 'by yāmakālika,' here the qualifying term 'received that same day' in the instrumental case should be supplied, or it should be inferred from the previous sentence. Its result is as explained. ပေါတ္ထကေသု ပန ‘‘ယာမကာလိကေန သံသဋ္ဌံ ပန ဣတရဒွယံ တဒဟုပဋိဂ္ဂဟိတ’’န္တိ ဒိဿတိ, တံ န သုန္ဒရံ. ယတ္ထ နတ္ထိ, တမေဝ သုန္ဒရံ, ကသ္မာ? ဒုတိယန္တဉှိ ဝိသေသနပဒံ ဣတရဒွယံ ဝိသေသေတိ. တတော တဒဟုပဋိဂ္ဂဟိတမေဝ သတ္တာဟကာလိကံ ယာဝဇီဝိကဉ္စ ယာမကာလိကေန သံသဋ္ဌေ သတိ ယာဝ အရုဏုဂ္ဂမနာ ဝဋ္ဋတိ, န ပုရေပဋိဂ္ဂဟိတာနီတိ အတ္ထော ဘဝေယျ, သော န ယုတ္တော. ကသ္မာ? သတ္တာဟကာလိကယာဝဇီဝိကာနံ အသန္နိဓိဇနကတ္တာ, ‘‘ဒီဃကာလိကာနိ ရဿကာလိကံ အနုဝတ္တန္တီ’’တိ ဣမိနာ လက္ခဏေန ဝိရုဒ္ဓတ္တာ စ, တသ္မာ တဒဟုပဋိဂ္ဂဟိတံ ဝါ ဟောတု ပုရေပဋိဂ္ဂဟိတံ ဝါ, သတ္တာဟကာလိကံ ယာဝဇီဝိကဉ္စ တဒဟုပဋိဂ္ဂဟိတေန ယာမကာလိကေန သံသဋ္ဌတ္တာ ယာဝ အရုဏုဂ္ဂမနာ ဝဋ္ဋတီတိ အတ္ထော ယုတ္တော, ဧဝဉ္စ ဥပရိ ဝက္ခမာနေန ‘‘သတ္တာဟကာလိကေန ပန တဒဟုပဋိဂ္ဂဟိတေန သဒ္ဓိံ သံသဋ္ဌံ တဒဟုပဋိဂ္ဂဟိတံ ဝါ ပုရေပဋိဂ္ဂဟိတံ ဝါ ယာဝဇီဝိကံ သတ္တာဟံ ကပ္ပတီ’’တိ ဝစနေန သမံ ဘဝေယျ. However, in some texts, it appears: 'The other two, received that same day, are mixed with the yāmakālika item.' That is not well-stated. Where that statement is absent, that alone is well-stated. Why? Because the qualifying term in the accusative case qualifies 'the other two'. Thus, the meaning would be that only the seven-day and lifetime allowances received that same day, when mixed with the yāmakālika item, are allowable until dawn, and not those received earlier. That is not appropriate. Why? Because seven-day and lifetime allowances do not generate storing, and because it contradicts the principle expressed as, 'Long-term items conform to short-term ones.' Therefore, whether received that same day or received earlier, the seven-day and lifetime allowances, when mixed with the yāmakālika item received that same day, are allowable until dawn—this meaning is proper. And thus, it would be consistent with the statement to be made later: 'However, the lifetime allowance, whether received that same day or received earlier, when mixed with the seven-day allowance received that same day, is allowable for seven days.' အပိစ ‘‘ယာမကာလိကေန သံသဋ္ဌံ ပန ဣတရဒွယံ တဒဟု ယာဝ အရုဏုဂ္ဂမနာ ဝဋ္ဋတီ’’တိ ပုဗ္ဗပါဌေန ဘဝိတဗ္ဗံ, တံ လေခကေဟိ အညေသု ပါဌေသု ‘‘တဒဟုပဋိဂ္ဂဟိတ’’န္တိ ဝိဇ္ဇမာနံ ဒိသွာ, ဣဓ တဒဟုပဒတော ပဋိဂ္ဂဟိတပဒံ ဂဠိတန္တိ မညမာနေဟိ ပက္ခိပိတွာ လိခိတံ ဘဝေယျ, ‘‘တဒဟူ’’တိ ဣဒံ ပန ‘‘ယာဝ အရုဏုဂ္ဂမနာ’’တိ ပဒံ ဝိသေသေတိ, တေန ယာဝ တဒဟုအရုဏုဂ္ဂမနာ ဝဋ္ဋတိ, န ဒုတိယာဟာဒိအရုဏုဂ္ဂမနာတိ အတ္ထံ ဒဿေတိ. တေနေဝ ဥပရိပါဌေပိ ‘‘သတ္တာဟကာလိကေန ပန တဒဟုပဋိဂ္ဂဟိတေနာ’’တိ ရဿကာလိကတ္ထပဒေန တုလျာဓိကရဏံ ဝိသေသနပဒံ တမေဝ ဝိသေသေတိ, န ဒီဃကာလိကတ္ထံ ယာဝဇီဝိကပဒံ[Pg.205], တသ္မာ ‘‘တဒဟုပဋိဂ္ဂဟိတေန သတ္တာဟကာလိကေန သံသဋ္ဌံ တဒဟုပဋိဂ္ဂဟိတံ ဝါ ပုရေပဋိဂ္ဂဟိတံ ဝါ ယာဝဇီဝိကံ သတ္တာဟံ ကပ္ပတီ’’တိ ဝုတ္တံ. Moreover, the earlier reading should be 'yāmakālikena saṃsaṭṭhaṃ pana itaradvayaṃ tadahu yāva aruṇuggamanā vaṭṭatī' (the other two, when mixed with the yāmakālika item, are allowable until dawn of that day). Scribes, seeing 'tadahupaṭiggahita' in other readings, may have mistakenly thought that the word 'paṭiggahita' was omitted after 'tadahu' here and inserted it. However, 'tadahu' here qualifies the phrase 'yāva aruṇuggamanā,' indicating that it is allowable until dawn of that day only, not until dawn of the second day and so forth. Likewise, in the passage above, in 'sattāhakālikena pana tadahupaṭiggahitenā', the qualifying term is in apposition with the word for the shorter-term item and qualifies it alone, not the word 'yāvajīvika' for the longer-term item. Therefore, it is said, 'The lifetime allowance, whether received that day or received earlier, when mixed with the seven-day allowance received that same day, is allowable for seven days.' ဒွီဟပဋိဂ္ဂဟိတေနာတိအာဒီသုပိ ‘‘ဒွီဟပဋိဂ္ဂဟိတေန သတ္တာဟကာလိကေန သံသဋ္ဌံ တဒဟုပဋိဂ္ဂဟိတံ ဝါ ပုရေပဋိဂ္ဂဟိတံ ဝါ ယာဝဇီဝိကံ ဆာဟံ ဝဋ္ဋတိ, တီဟပဋိဂ္ဂဟိတေန သတ္တာဟကာလိကေန သံသဋ္ဌံ တဒဟုပဋိဂ္ဂဟိတံ ဝါ ပုရေပဋိဂ္ဂဟိတံ ဝါ ယာဝဇီဝိကံ ပဉ္စာဟံ ဝဋ္ဋတိ, စတူဟပဋိဂ္ဂဟိတေန သတ္တာဟကာလိကေန သံသဋ္ဌံ တဒဟုပဋိဂ္ဂဟိတံ ဝါ ပုရေပဋိဂ္ဂဟိတံ ဝါ ယာဝဇီဝိကံ စတုရာဟံ ဝဋ္ဋတိ, ပဉ္စာဟပဋိဂ္ဂဟိတေန သတ္တာဟကာလိကေန သံသဋ္ဌံ တဒဟုပဋိဂ္ဂဟိတံ ဝါ ပုရေပဋိဂ္ဂဟိတံ ဝါ ယာဝဇီဝိကံ တီဟံ ဝဋ္ဋတိ, ဆာဟပဋိဂ္ဂဟိတေန သတ္တာဟကာလိကေန သံသဋ္ဌံ တဒဟုပဋိဂ္ဂဟိတံ ဝါ ပုရေပဋိဂ္ဂဟိတံ ဝါ ယာဝဇီဝိကံ ဒွီဟံ ဝဋ္ဋတိ, သတ္တာဟပဋိဂ္ဂဟိတေန သတ္တာဟကာလိကေန သံသဋ္ဌံ တဒဟုပဋိဂ္ဂဟိတံ ဝါ ပုရေပဋိဂ္ဂဟိတံ ဝါ ယာဝဇီဝိကံ တဒဟေဝ ဝဋ္ဋတီ’’တိ ဧဝံ သတ္တာဟကာလိကဿေဝ အတီတဒိဝသံ ပရိဟာပေတွာ သေသဒိဝသဝသေန ယောဇေတဗ္ဗံ, န ယာဝဇီဝိကဿ. န ဟိ ယာဝဇီဝိကဿ ဟာပေတဗ္ဗော အတီတဒိဝသော နာမ အတ္ထိ သတိ ပစ္စယေ ယာဝဇီဝံ ပရိဘုဉ္ဇိတဗ္ဗတော. တေနာဟ ‘‘သတ္တာဟကာလိကမ္ပိ အတ္တနာ သဒ္ဓိံ သံသဋ္ဌံ ယာဝဇီဝိကံ အတ္တနော သဘာဝညေဝ ဥပနေတီ’’တိ. ကေသုစိ ပေါတ္ထကေသု ‘‘ယာမကာလိကေန သံသဋ္ဌံ ပန ဣတရဒွယံ တဒဟုပဋိဂ္ဂဟိတ’’န္တိ လိခိတံ ပါဌံ နိဿာယ ဣမသ္မိမ္ပိ ပါဌေ ‘‘တဒဟုပဋိဂ္ဂဟိတန္တိ ဣဒမေဝ ဣစ္ဆိတဗ္ဗ’န္တိ မညမာနာ ‘‘ပုရေပဋိဂ္ဂဟိတ’’န္တိ ပါဌံ ပဋိက္ခိပန္တိ. ကေသုစိ ‘‘ပုရေဘတ္တံ ပဋိဂ္ဂဟိတံ ဝါ’’တိ လိခန္တိ, တံ သဗ္ဗံ ယထာဝုတ္တနယံ အမနသိကရောန္တာ ဝိဗ္ဘန္တစိတ္တာ ဧဝံ ကရောန္တီတိ ဒဋ္ဌဗ္ဗံ. In phrases beginning with 'received two days ago,' it is explained: 'The lifetime allowance, whether received that day or received previously, when mixed with the seven-day allowance received two days ago, is allowable for six days; when mixed with the seven-day allowance received three days ago, it is allowable for five days; when mixed with the seven-day allowance received four days ago, it is allowable for four days; when mixed with the seven-day allowance received five days ago, it is allowable for three days; when mixed with the seven-day allowance received six days ago, it is allowable for two days; when mixed with the seven-day allowance received seven days ago, it is allowable only that day.' Thus, the reckoning should be applied to the seven-day allowance only, by deducting the past days and counting the remaining days, not to the lifetime allowance. For there is no past day to deduct for the lifetime allowance, as it can be consumed for life as long as conditions permit. Hence, it is said, 'The seven-day item brings even the lifetime item mixed with it to its own nature.' In some texts, relying on the reading 'yāmakālikena saṃsaṭṭhaṃ pana itaradvayaṃ tadahupaṭiggahita' (the other two, when mixed with the yāmakālika item, are received that day), some, thinking that 'received that day' is what is intended in this passage too, reject the reading 'received previously.' Some write, 'or received before the meal.' All this should be seen as the work of those whose minds are confused, not considering the proper method as explained. ဣမေသု [Pg.206] စတူသု ကာလိကေသု ယာဝကာလိကံ မဇ္ဈနှိကကာလာတိက္ကမေ, ယာမကာလိကံ ပစ္ဆိမယာမာတိက္ကမေ, သတ္တာဟကာလိကံ သတ္တာဟာတိက္ကမေ ပရိဘုဉ္ဇန္တဿ အာပတ္တီတိ ဝုတ္တံ. ကတရသိက္ခာပဒေန အာပတ္တိ ဟောတီတိ ပုစ္ဆာယမာဟ ‘‘ကာလယာမ’’ဣစ္စာဒိ. တဿတ္ထော – ယာဝကာလိကံ ကာလာတိက္ကမေ ပရိဘုဉ္ဇန္တဿ ‘‘ယော ပန ဘိက္ခု ဝိကာလေ ခါဒနီယံ ဝါ ဘောဇနီယံ ဝါ ခါဒေယျ ဝါ ဘုဉ္ဇေယျ ဝါ, ပါစိတ္တိယ’’န္တိ ဣမိနာ ဝိကာလေဘောဇနသိက္ခာပဒေန (ပါစိ. ၂၄၈) အာပတ္တိ ဟောတိ. ယာမကာလိကံ ယာမာတိက္ကမေ ပရိဘုဉ္ဇန္တဿ ‘‘ယော ပန ဘိက္ခု သန္နိဓိကာရကံ ခါဒနီယံ ဝါ ဘောဇနီယံ ဝါ ခါဒေယျ ဝါ ဘုဉ္ဇေယျ ဝါ, ပါစိတ္တိယ’’န္တိ ဣမိနာ သန္နိဓိသိက္ခာပဒေန (ပါစိ. ၂၅၃) အာပတ္တိ ဟောတိ. သတ္တာဟကာလိကံ သတ္တာဟာတိက္ကမေ ပရိဘုဉ္ဇန္တဿ ‘‘ယာနိ ခေါ ပန တာနိ ဂိလာနာနံ ဘိက္ခူနံ ပဋိသာယနီယာနိ ဘေသဇ္ဇာနိ, သေယျထိဒံ, သပ္ပိ နဝနီတံ တေလံ မဓု ဖာဏိတံ, တာနိ ပဋိဂ္ဂဟေတွာ သတ္တာဟပရမံ သန္နိဓိကာရကံ ပရိဘုဉ္ဇိတဗ္ဗာနိ, တံ အတိက္ကာမယတော နိဿဂ္ဂိယံ ပါစိတ္တိယ’’န္တိ ဣမိနာ ဘေသဇ္ဇသိက္ခာပဒေန (ပါရာ. ၆၂၂) အာပတ္တိ ဟောတီတိ. Regarding these four temporal requisites, it is said that an offense occurs for one who consumes a yāvakālika item beyond the midday period, a yāmakālika item beyond the last watch, or a sattāhakālika item beyond seven days. When asked, 'By which training rule does an offense occur?', he says, 'kālayāma,' and so on. The meaning of that is: for one who consumes a yāvakālika item beyond the allowable time, an offense occurs under the training rule on eating at the wrong time: 'Should any bhikkhu eat or consume staple or non-staple food at the wrong time, it is an offense to be confessed' (Pācittiya 248). For one who consumes a yāmakālika item beyond the watch period, an offense occurs under the training rule on storing: 'Should any bhikkhu eat or consume staple or non-staple food that has been stored, it is an offense to be confessed' (Pācittiya 253). For one who consumes a sattāhakālika item beyond seven days, an offense occurs under the training rule on medicines: 'Now, those tonics allowable for sick bhikkhus—that is, ghee, fresh butter, oil, honey, and molasses—having received them, may be stored and used for a maximum of seven days. To exceed that is an offense entailing forfeiture and confession' (Pārājika 622). ဣမာနိ စတ္တာရိ ကာလိကာနိ ဧကတော သံသဋ္ဌာနိ သမ္ဘိန္နရသာနိ ပုရိမပုရိမကာလိကဿ ကာလဝသေန ပရိဘုဉ္ဇိတဗ္ဗာနီတိ ဝုတ္တံ. အသမ္ဘိန္နရသာနိ စေ ဟောန္တိ, ကထံ ပရိဘုဉ္ဇိတဗ္ဗာနီတိ အာဟ ‘‘သစေ ပနာ’’တိအာဒိ. တဿတ္ထော သုဝိညေယျောဝ. It is said that these four temporal items, when mixed together such that their tastes are blended, are to be consumed according to the time limit of the earliest temporal item. If their tastes are not blended, how should they be consumed? He says, 'But if...' and so on. Its meaning is very easily understood. ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha. စတုကာလိကဝိနိစ္ဆယကထာလင်္ကာရော နာမ The Ornament Named the 'Discourse on the Determination of the Four Temporal Items' အဋ္ဌာရသမော ပရိစ္ဆေဒေါ. The Eighteenth Chapter. ၁၉. ကပ္ပိယဘူမိဝိနိစ္ဆယကထာ 19. The Discourse on the Determination of Allowable Ground. ၁၀၁. ဧဝံ [Pg.207] စတုကာလိကဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ကပ္ပိယကုဋိဝိနိစ္ဆယံ ကထေတုံ ‘‘ကပ္ပိယာ စတုဘူမိယော’’တိအာဒိမာဟ. တတ္ထ ကပ္ပန္တီတိ ကပ္ပိယာ, ကပ္ပ သာမတ္ထိယေတိ ဓာတု. ဘဝန္တိ ဧတာသု အန္တောဝုတ္ထအန္တောပက္ကာနီတိ ဘူမိယော, စတဿော ဘူမိယော စတုဘူမိယော, စတဿော ကပ္ပိယကုဋိယောတိ အတ္ထော. ကတမာ တာတိ အာဟ ‘‘ဥဿာဝနန္တိကာ…ပေ… ဝေဒိတဗ္ဗာ’’တိ. ကထံ ဝိညာယတိစ္စာဟ ‘‘အနုဇာနာမိ…ပေ… ဝစနတော’’တိ. ဣဒံ ဘေသဇ္ဇက္ခန္ဓကပါဠိံ (မဟာဝ. ၂၉၅) သန္ဓာယာဟ. တတ္ထ ဥဒ္ဓံ သာဝနာ ဥဿာဝနာ, ဥဿာဝနာ အန္တော ယဿာ ကပ္ပိယဘူမိယာတိ ဥဿာဝနန္တိကာ. ဂါဝေါ နိသီဒန္တိ ဧတ္ထာတိ ဂေါနိသာဒိကာ, ဂေါ-သဒ္ဒူပပဒ နိ-ပုဗ္ဗသဒ ဝိသရဏဂတျာဝသာနေသူတိ ဓာတု. ဂဟပတီဟိ ဒိန္နာတိ ဂဟပတိ, ဥတ္တရပဒလောပတတိယာတပ္ပုရိသောယံ. ကမ္မဝါစာယ သမ္မန္နိတဗ္ဗာတိ သမ္မုတီတိ ဧဝမိမာသံ ဝိဂ္ဂဟော ကာတဗ္ဗော. တတ္ထာတိ ကပ္ပိယကုဋိဝိနိစ္ဆယေ. တံ ပန အဝတွာပီတိ အန္ဓကဋ္ဌကထာယံ ဝုတ္တနယံ အဝတွာပိ. ပိ-သဒ္ဒေန တထာဝစနမ္ပိ အနုဇာနာတိ. အဋ္ဌကထာသု ဝုတ္တနယေန ဝုတ္တေတိ သေသအဋ္ဌကထာသု ဝုတ္တနယေန ‘‘ကပ္ပိယကုဋိံ ကရောမာ’’တိ ဝါ ‘‘ကပ္ပိယကုဋီ’’တိ ဝါ ဝုတ္တေ. သာဓာရဏလက္ခဏန္တိ သဗ္ဗအဋ္ဌကထာနံ သာဓာရဏံ ဥဿာဝနန္တိကကုဋိကရဏလက္ခဏံ. စယန္တိ အဓိဋ္ဌာနံ ဥစ္စဝတ္ထုံ. ယတော ပဋ္ဌာယာတိ ယတော ဣဋ္ဌကတော သိလတော မတ္တိကာပိဏ္ဍတော ဝါ ပဋ္ဌာယ. ပဌမိဋ္ဌကာဒီနံ ဟေဋ္ဌာ န ဝဋ္ဋန္တီတိ ပဌမိဋ္ဌကာဒီနံ ဟေဋ္ဌာဘူမိယံ ပတိဋ္ဌာပိယမာနာ ဣဋ္ဌကာဒယော ဘူမိဂတိကတ္တာ ‘‘ကပ္ပိယကုဋိံ ကရောမာ’’တိ ဝတွာ ပတိဋ္ဌာပေတုံ န ဝဋ္ဋန္တိ. ယဒိ ဧဝံ ဘူမိယံ နိခဏိတွာ ဌပိယမာနာ ထမ္ဘာ ကသ္မာ တထာ ဝတွာ ပတိဋ္ဌာပေတုံ ဝဋ္ဋန္တီတိ အာဟ ‘‘ထမ္ဘာ ပန…ပေ… ဝဋ္ဋန္တီ’’တိ. 101. Having thus explained the determination of the four temporal items, now, to explain the determination of the allowable hut, he begins with, 'There are four allowable grounds.' Herein, `kappiyā` means they are suitable; the root is `kappa` in the sense of 'capability.' They are called `bhūmiyo` (grounds) because in them things dwelt in and things cooked in become allowable. The four grounds means the four allowable huts. Which are they? It is said: 'The one near the announcement... should be understood.' How is this to be understood? It is said: 'I allow... according to the statement.' This is said in reference to the Pāli of the Medicine Chapter (Mahāvagga 295). Here, `ussāvanantikā` is the allowable ground within which is the announcement (`uddhaṃ sāvanā`). `Gonisādikā` is where cattle rest; it is formed with the word `go` as a prefix to the root `sad` preceded by `ni`, in the sense of moving, going, and ending. `Gahapati` means given by householders; this is a third-case tatpuruṣa compound where the latter word is elided. `Sammuti` means to be appointed by a formal act. The analysis of these terms should be done thus. Herein, means in the determination of the allowable hut. 'Even without stating that' means even without stating the method mentioned in the Andhakaṭṭhakathā. By the word `pi`, he also allows such a statement. 'When it is said according to the method stated in the commentaries' means when it is said, 'We will make an allowable hut' or 'an allowable hut,' according to the method stated in the other commentaries. 'The common characteristic' means the characteristic of making an `ussāvanantikā` hut that is common to all commentaries. `Caya` means a foundation, an elevated base. 'From where one begins' means starting from a brick, a stone, or a lump of clay. 'It is not allowable below the first bricks, etc.' means that bricks and so on, being established on the ground below the first bricks, are not allowable to be established after saying, 'We will make an allowable hut,' because they are considered part of the ground. If so, why is it allowable to establish posts that are set by digging into the ground after saying thus? He says, 'But posts... are allowable.' သံဃသန္တကမေဝါတိ [Pg.208] ဝါသတ္ထာယ ကတံ သံဃိကသေနာသနံ သန္ဓာယ ဝဒတိ. ဘိက္ခုသန္တကန္တိ ဝါသတ္ထာယ ဧဝ ကတံ ဘိက္ခုဿ ပုဂ္ဂလိကသေနာသနံ. 'Belonging only to the Saṅgha' refers to a lodging of the Saṅgha made for the purpose of dwelling. 'Belonging to a bhikkhu' means a bhikkhu's personal lodging, also made for the purpose of dwelling. ၁၀၂. မုခသန္နိဓီတိ ဣမိနာ အန္တောဝုတ္ထဒုက္ကဋမေဝ ဒီပေတိ. 102. By 'proximity to the mouth,' he indicates only the `dukkaṭa` offense for dwelling inside. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၂၉၅) ပန ဧဝံ ဝုတ္တံ – တံ ပန အဝတွာပီတိ ပိ-သဒ္ဒေန တထာဝစနမ္ပိ အနုဇာနာတိ. အဋ္ဌကထာသူတိ အန္ဓကဋ္ဌကထာဝိရဟိတာသု သေသဋ္ဌကထာသု. သာဓာရဏလက္ခဏန္တိ အန္ဓကဋ္ဌကထာယ သဟ သဗ္ဗဋ္ဌကထာနံ သမာနံ. စယန္တိ အဓိဋ္ဌာနံ ဥစ္စဝတ္ထုံ. ယတော ပဋ္ဌာယာတိ ယတော ဣဋ္ဌကာဒိတော ပဋ္ဌာယ စယံ အာဒိံ ကတွာ ဘိတ္တိံ ဥဋ္ဌာပေတုကာမာတိ အတ္ထော. ‘‘ထမ္ဘာ ပန ဥပရိ ဥဂ္ဂစ္ဆန္တိ, တသ္မာ ဝဋ္ဋန္တီ’’တိ ဧတေန ဣဋ္ဌကပါသာဏာ ဟေဋ္ဌာ ပတိဋ္ဌာပိယမာနာပိ ယဒိ စယတော, ဘူမိတော ဝါ ဧကင်္ဂုလမတ္တမ္ပိ ဥဂ္ဂတာ တိဋ္ဌန္တိ, ဝဋ္ဋန္တီတိ သိဒ္ဓံ ဟောတိ. However, in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.295), it is stated thus: 'Even without saying it'—the particle `pi` also permits such a statement. `Aṭṭhakathāsu` refers to the remaining commentaries, excluding the Andhakaṭṭhakathā. `Sādhāraṇalakkhaṇa` means a characteristic common to all the commentaries, including the Andhakaṭṭhakathā. `Caya` means the foundation, or elevated base. `Yato paṭṭhāya` means from the point when, starting with bricks and so forth, one intends to raise the wall after first establishing the foundation. By this statement, 'Pillars, however, rise upward, hence they are allowable,' it is established that even if bricks or stones are being placed below, if they stand having risen even a single fingerbreadth from the foundation or the ground, they are allowable. အာရာမောတိ ဥပစာရသီမာပရိစ္ဆိန္နော သကလော ဝိဟာရော. သေနာသနာနီတိ ဝိဟာရဿ အန္တော တိဏကုဋိအာဒိကာနိ သံဃဿ နိဝါသဂေဟာနိ. ဝိဟာရဂေါနိသာဒိကာ နာမာတိ သေနာသနဂေါနိသာဒိကာ နာမ. သေနာသနာနိ ဟိ သယံ ပရိက္ခိတ္တာနိပိ အာရာမပရိက္ခေပါဘာဝေန ‘‘ဂေါနိသာဒိကာ’’တိ ဝုတ္တာ. ‘‘ဥပဍ္ဎပရိက္ခိတ္တောပီ’’တိ ဣမိနာ တတော ဦနပရိက္ခိတ္တော ယေဘုယျေန အပရိက္ခိတ္တော နာမ, တသ္မာ အပရိက္ခိတ္တသင်္ခမေဝ ဂစ္ဆတီတိ ဒဿေတိ. ဧတ္ထာတိ ဥပဍ္ဎာဒိပရိက္ခိတ္တေ. ကပ္ပိယကုဋိ လဒ္ဓုံ ဝဋ္ဋတီတိ ဂေါနိသာဒိကာယ အဘာဝေန သေသကပ္ပိယကုဋီသု တီသု ယာ ကာစိ ကပ္ပိယကုဋိ ကာတဗ္ဗာတိ အတ္ထော. An `ārāma` is the entire `vihāra` delimited by a boundary of proximity (`upacārasīmā`). `Senāsanāni` are the dwelling houses for the Saṅgha within the `vihāra`, such as grass huts and so on. What is named `vihāragonisādikā` is `senāsanagonisādikā`. For lodgings, even if enclosed themselves, are called `gonisādikā` due to the absence of an `ārāma` enclosure. By 'even if half-enclosed,' it is shown that what is enclosed less than that is generally considered unenclosed, and thus it is counted as unenclosed. Herein, means in a half-enclosed or similarly enclosed area. 'It is permissible to obtain an allowable hut' means that in the absence of a `gonisādikā`, any allowable hut from the remaining three may be constructed. တေသံ ဂေဟာနီတိ ဧတ္ထ ဘိက္ခူနံ ဝါသတ္ထာယ ကတမ္ပိ ယာဝ န ဒေန္တိ, တာဝ တေသံ သန္တကံယေဝ ဘဝိဿတီတိ ဒဋ္ဌဗ္ဗံ. ဝိဟာရံ [Pg.209] ဌပေတွာတိ ဥပသမ္ပန္နာနံ ဝါသတ္ထာယ ကတံ ဂေဟံ ဌပေတွာတိ အတ္ထော. ဂေဟန္တိ နိဝါသဂေဟံ. တဒညံ ပန ဥပေါသထာဂါရာဒိ သဗ္ဗံ အနိဝါသဂေဟံ စတုကပ္ပိယဘူမိဝိမုတ္တာ ပဉ္စမီ ကပ္ပိယဘူမိ. သံဃသန္တကေပိ ဟိ ဧတာဒိသေ ဂေဟေ သုဋ္ဌု ပရိက္ခိတ္တာရာမဋ္ဌေပိ အဗ္ဘောကာသေ ဝိယ အန္တောဝုတ္ထာဒိဒေါသော နတ္ထိ. ယေန ကေနစိ ဆန္နေ ပရိစ္ဆန္နေ စ သဟသေယျပ္ပဟောနကေ ဘိက္ခုဿ, သံဃဿ ဝါ နိဝါသဂေဟေ အန္တောဝုတ္ထာဒိဒေါသော, န အညတ္ထ. တေနာဟ ‘‘ယံ ပနာ’’တိအာဒိ. တတ္ထ ‘‘သံဃိကံ ဝါ ပုဂ္ဂလိကံ ဝါ’’တိ ဣဒံ ကိဉ္စာပိ ဘိက္ခုဘိက္ခုနီနံ သာမညတော ဝုတ္တံ ဘိက္ခူနံ ပန သံဃိကံ ပုဂ္ဂလိကဉ္စ ဘိက္ခုနီနံ, တာသံ သံဃိကံ ပုဂ္ဂလိကဉ္စ ဘိက္ခူနံ ဂိဟိသန္တကဋ္ဌာနေ တိဋ္ဌတီတိ ဝေဒိတဗ္ဗံ. Here, regarding 'their houses,' it should be understood that even if a house is made for bhikkhus to dwell in, as long as it has not been given, it will still belong to them. 'Excluding the `vihāra`' means excluding a house made for the residence of the fully ordained. 'House' means a dwelling house. But anything other than that, such as an Uposatha hall, is a non-dwelling house; it is a fifth allowable ground, exempt from the four allowable grounds. Indeed, even in such a house belonging to the Saṅgha, and even in a well-enclosed `ārāma`, there is no fault of dwelling inside and so on, just as in the open air. The fault of dwelling inside and so on occurs in a dwelling house of a bhikkhu or the Saṅgha that is roofed, enclosed, and suitable for sleeping together, but not elsewhere. Therefore, he said, 'But whatever...' and so on. Herein, although the phrase 'whether belonging to the Saṅgha or to an individual' is spoken generally of bhikkhus and bhikkhunīs, it should be understood that what belongs to the Saṅgha of bhikkhus or to an individual bhikkhu stands in the position of lay property for bhikkhunīs, and what belongs to the Saṅgha of bhikkhunīs or to an individual bhikkhunī stands in the position of lay property for bhikkhus. မုခသန္နိဓီတိ အန္တောသန္နိဟိတဒေါသော ဟိ မုခပ္ပဝေသနနိမိတ္တံ အာပတ္တိံ ကရောတိ, နာညထာ, တသ္မာ ‘‘မုခသန္နိဓီ’’တိ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၂၉၅) ဝုတ္တောတိ. 'Proximity to the mouth': for the fault of storing inside indeed causes an offense on account of its entering the mouth, and not otherwise. Therefore, it is said, 'proximity to the mouth' (Vi. Vi. Ṭī. Mahāvagga 2.295). တတ္ထ တတ္ထ ခဏ္ဍာ ဟောန္တီတိ ဥပဍ္ဎတော အဓိကံ ခဏ္ဍာ ဟောန္တိ. သဗ္ဗသ္မိံ ဆဒနေ ဝိနဋ္ဌေတိ တိဏပဏ္ဏာဒိဝဿပရိတ္တာယကေ ဆဒနေ ဝိနဋ္ဌေ. ဂေါပါနသီနံ ပန ဥပရိ ဝလ္လီဟိ ဗဒ္ဓဒဏ္ဍေသု ဌိတေသုပိ ဇဟိတဝတ္ထုကာ ဟောန္တိ ဧဝ. ပက္ခပါသကမဏ္ဍလန္တိ ဧကသ္မိံ ပဿေ တိဏ္ဏံ ဂေါပါနသီနံ ဥပရိ ဌိတတိဏပဏ္ဏာဒိဆဒနံ ဝုစ္စတိ. 'Here and there, they are broken' means that more than half are broken. 'When every covering is destroyed' means that the grass, leaves, and other coverings that provide protection from rain are destroyed. But as for the rafters, even if the poles bound with vines remain standing upon them, they are indeed considered abandoned. 'Pakkhapāsakamaṇḍala' means the covering of grass, leaves, and so on, placed above three rafters on one side. ၁၀၃. ‘‘အနုပသမ္ပန္နဿ ဒတွာ တဿာ’’တိအာဒိနာ အကပ္ပိယကုဋိယံ ဝုတ္ထမ္ပိ အနုပသမ္ပန္နဿ ဒိန္နေ ကပ္ပိယံ ဟောတိ, သာပေက္ခဒါနဉ္စေတ္ထ ဝဋ္ဋတိ, ပဋိဂ္ဂဟဏံ ဝိယ န ဟောတီတိ ဒဿေတိ. အန္တောပက္ကသာမံပက္ကေသု ပန ‘‘န, ဘိက္ခဝေ, အန္တောဝုတ္ထံ အန္တောပက္ကံ သာမံပက္ကံ ပရိဘုဉ္ဇိတဗ္ဗံ, ယော ပရိဘုဉ္ဇေယျ, အာပတ္တိ ဒုက္ကဋဿ. အန္တော စေ, ဘိက္ခဝေ, ဝုတ္ထံ အန္တောပက္ကံ [Pg.210] သာမံပက္ကံ, တဉ္စေ ပရိဘုဉ္ဇေယျ, အာပတ္တိ တိဏ္ဏံ ဒုက္ကဋာနံ. အန္တော စေ, ဘိက္ခဝေ, ဝုတ္ထံ အန္တောပက္ကံ အညေဟိ ပက္ကံ, တဉ္စေ ပရိဘုဉ္ဇေယျ, အာပတ္တိ ဒွိန္နံ ဒုက္ကဋာနံ. အန္တော စေ, ဘိက္ခဝေ, ဝုတ္ထံ ဗဟိပက္ကံ သာမံပက္ကံ, တဉ္စေ ပရိဘုဉ္ဇေယျ, အာပတ္တိ ဒွိန္နံ ဒုက္ကဋာနံ. ဗဟိ စေ, ဘိက္ခဝေ, ဝုတ္ထံ အန္တောပက္ကံ သာမံပက္ကံ, တဉ္စေ ပရိဘုဉ္ဇေယျ, အာပတ္တိ ဒွိန္နံ ဒုက္ကဋာနံ. အန္တော စေ, ဘိက္ခဝေ, ဝုတ္ထံ ဗဟိပက္ကံ အညေဟိ ပက္ကံ, တဉ္စေ ပရိဘုဉ္ဇေယျ, အာပတ္တိ ဒုက္ကဋဿ. ဗဟိ စေ, ဘိက္ခဝေ, ဝုတ္ထံ အန္တောပက္ကံ အညေဟိ ပက္ကံ, တဉ္စေ ပရိဘုဉ္ဇေယျ, အာပတ္တိ ဒုက္ကဋဿ. ဗဟိ စေ, ဘိက္ခဝေ, ဝုတ္ထံ ဗဟိပက္ကံ သာမံပက္ကံ, တဉ္စေ ပရိဘုဉ္ဇေယျ, အာပတ္တိ ဒုက္ကဋဿ. ဗဟိ စေ, ဘိက္ခဝေ, ဝုတ္ထံ ဗဟိပက္ကံ အညေဟိ ပက္ကံ, တဉ္စေ ပရိဘုဉ္ဇေယျ, အနာပတ္တီ’’တိ (မဟာဝ. ၂၇၄) ဝစနတော ဧကံ တိရာပတ္တိကံ, တီဏိ ဒုရာပတ္တိကာနိ, တီဏိ ဧကာပတ္တိကာနိ, ဧကံ အနာပတ္တိကန္တိ အဋ္ဌ ဟောန္တိ. တတ္ထ အန္တောဝုတ္ထန္တိ အကပ္ပိယကုဋိယံ ဝုတ္ထံ. အန္တောပက္ကေပိ ဧသေဝ နယော. သာမံပက္ကန္တိ ယံ ကိဉ္စိ အာမိသံ ဘိက္ခုဿ ပစိတုံ န ဝဋ္ဋတိ. တတ္ထ ယံ ဝတ္တဗ္ဗံ, တံ အဋ္ဌကထာယံ ဝုတ္တမေဝ. 103. By 'having given to one not fully ordained,' etc., it is shown that even if one has dwelt in an unallowable hut, if it is given to one not fully ordained, it becomes allowable; and giving with expectation is permissible here, unlike receiving. Regarding things cooked inside and by oneself: 'Monks, what has been dwelt with inside, cooked inside, or cooked by oneself should not be consumed. Whoever consumes it, commits an offense of wrong-doing. If, monks, it has been dwelt with inside, cooked inside, and cooked by oneself, and one consumes it, there is an offense of three wrong-doings. If, monks, it has been dwelt with inside and cooked inside, but cooked by others, and one consumes it, there is an offense of two wrong-doings. If, monks, it has been dwelt with inside and cooked outside, but cooked by oneself, and one consumes it, there is an offense of two wrong-doings. If, monks, it has been dwelt with outside and cooked inside, but cooked by oneself, and one consumes it, there is an offense of two wrong-doings. If, monks, it has been dwelt with inside and cooked outside, and cooked by others, and one consumes it, there is an offense of wrong-doing. If, monks, it has been dwelt with outside and cooked inside, and cooked by others, and one consumes it, there is an offense of wrong-doing. If, monks, it has been dwelt with outside and cooked outside, but cooked by oneself, and one consumes it, there is an offense of wrong-doing. If, monks, it has been dwelt with outside, cooked outside, and cooked by others, and one consumes it, there is no offense.' (Mahāvagga 274) According to this, there are eight cases: one with three offenses, three with two offenses, three with one offense, and one with no offense. Here, 'dwelt with inside' refers to dwelling in an unallowable hut. The same method applies to 'cooked inside.' 'Cooked by oneself' refers to any foodstuff that a monk is not allowed to cook. What needs to be said regarding this has already been stated in the commentary. ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus, in the Vinayālaṅkāra, which is an exposition of the Vinayasaṅgaha. ကပ္ပိယဘူမိဝိနိစ္ဆယကထာလင်္ကာရော နာမ The Ornament Called the 'Discourse on the Determination of Allowable Ground'. ဧကူနဝီသတိမော ပရိစ္ဆေဒေါ. The Nineteenth Chapter. ၂၀. ပဋိဂ္ဂဟဏဝိနိစ္ဆယကထာ 20. The Discourse on the Determination of Acceptance ၁၀၄. ဧဝံ ကပ္ပိယဘူမိဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ပဋိဂ္ဂဟဏဝိနိစ္ဆယံ ကထေတုံ ‘‘ခါဒနီယာဒိပဋိဂ္ဂါဟော’’တိအာဒိမာဟ. တတ္ထ ခါဒိယတေတိ ခါဒနီယံ, ဌပေတွာ ပဉ္စ ဘောဇနာနိ သဗ္ဗဿ အဇ္ဈောဟရိတဗ္ဗဿေတံ အဓိဝစနံ. အာဒိသဒ္ဒေန ဘောဇနီယံ [Pg.211] သင်္ဂဏှာတိ. ပဋိဂ္ဂဟဏံ သမ္ပဋိစ္ဆနံ ပဋိဂ္ဂါဟော, ခါဒနီယာဒီနံ ပဋိဂ္ဂါဟော ခါဒနီယာဒိပဋိဂ္ဂါဟော. တေနာဟ ‘‘အဇ္ဈောဟရိတဗ္ဗဿ ယဿ ကဿစိ ခါဒနီယဿ ဝါ ဘောဇနီယဿ ဝါ ပဋိဂ္ဂဟဏ’’န္တိ. ပဉ္စသု အင်္ဂေသု ဥစ္စာရဏမတ္တန္တိ ဥက္ခိပနမတ္တံ, ဣမိနာ ပဋိဂ္ဂဟိတဗ္ဗဘာရဿ ပမာဏံ ဒဿေတိ. တေနေဝ တာဒိသေန ပုရိသေန အနုက္ခိပနီယဝတ္ထုသ္မိံ ပဋိဂ္ဂဟဏံ န ရုဟတီတိ ဒီပေတိ. ‘‘ဟတ္ထပါသော’’တိ ဣမိနာ အာသန္နဘာဝံ. တေနေဝ စ ဒူရေ ဌတွာ အဘိဟရန္တဿ ပဋိဂ္ဂဟဏံ န ရုဟတီတိ ဒီပေတိ. အဘိဟာရောတိ ပရိဏာမိတဘာဝေါ, တေန စ တတြဋ္ဌကာဒီသု န ရုဟတီတိ ဒီပေတိ. ‘‘ဒေဝေါ ဝါ’’တိအာဒိနာ ဒါယကတော ပယောဂတ္တယံ ဒဿေတိ. ‘‘တဉ္စေ’’တိအာဒိနာ ပဋိဂ္ဂါဟကတော ပယောဂဒွယံ ဒဿေတိ. 104. Having thus spoken on the determination of allowable grounds, now, to speak on the determination of acceptance, he said, “The acceptance of edibles, etc.” Here, what is chewed is an 'edible'; excluding the five staple foods, this is a term for anything that can be swallowed. By the word “etc.,” staple food is included. Acceptance is receiving, a taking hold; the acceptance of edibles, etc., is 'khādanīyādipaṭiggāho.' Therefore, he said, “the acceptance of any edible or staple food whatsoever that can be swallowed.” Among the five factors, 'mere lifting' means just lifting up; by this, he shows the measure of the weight that can be accepted. By this, he indicates that acceptance is not valid in regard to an item that cannot be lifted by such a person. By 'hand-reach,' he indicates nearness. And by this, he indicates that acceptance is not valid for one offering while standing far away. 'Bringing forward' means the state of being presented; and by this, he indicates that it is not valid in regard to things already standing in that place, etc. By “a deity, or…” he shows the three kinds of action on the part of the giver. By “If that…” he shows the two kinds of action on the part of the receiver. ဣဒါနိ တေသု ပဉ္စသု အင်္ဂေသု ဟတ္ထပါသဿ ဒုရာဇာနတာယ တံ ဒဿေတုမာဟ ‘‘တတ္ထိ’’စ္စာဒိ. တတ္ထ အဍ္ဎတေယျဟတ္ထော ဟတ္ထပါသော နာမာတိ ယောဇနာ. ‘‘တဿ ဩရိမန္တေနာ’’တိ ဣမိနာ အာကာသေ ဥဇုံ ဌတွာ ပရေန ဥက္ခိတ္တံ ဂဏှန္တဿာပိ အာသန္နင်္ဂဘူတပါဒတလတော ပဋ္ဌာယ ဟတ္ထပါသော ပရိစ္ဆိန္ဒိတဗ္ဗော, န သီသတော ပဋ္ဌာယာတိ ဒဿေတိ. တတ္ထ ‘‘ဩရိမန္တေနာ’’တိ ဣမဿ ဟေဋ္ဌိမန္တေနာတိ အတ္ထော ဂဟေတဗ္ဗော. Now, because the hand-reach is difficult to know among these five factors, to show this, he said, “Therein,” etc. Here, the explanation is that two and a half cubits is what is called the hand-reach. By “with its near end,” he shows that even for one standing upright in the air and taking something lifted up by another, the hand-reach should be measured starting from the sole of the foot, which is the nearest part of the body, and not from the head. Here, the meaning of “with its near end” should be taken as “with its lower end.” ဧတ္ထ စ ပဝါရဏသိက္ခာပဒဋ္ဌကထာယံ (ပါစိ. အဋ္ဌ. ၂၃၈-၂၃၉) ‘‘သစေ ပန ဘိက္ခု နိသိန္နော ဟောတိ, အာသန္နဿ ပစ္ဆိမန္တတော ပဋ္ဌာယာ’’တိအာဒိနာ ပဋိဂ္ဂါဟကာနံ အာသန္နင်္ဂဿ ပါရိမန္တတော ပဋ္ဌာယ ပရိစ္ဆေဒဿ ဒဿိတတ္တာ ဣဓာပိ အာကာသေ ဌိတဿ ပဋိဂ္ဂါဟကဿ အာသန္နင်္ဂဘူတပါဒတလဿ ပါရိမန္တဘူတတော ပဏှိပရိယန္တဿ ဟေဋ္ဌိမတလတော ပဋ္ဌာယ, ဒါယကဿ ပန ဩရိမန္တဘူတတော ပါဒင်္ဂုလဿ ဟေဋ္ဌိမပရိယန္တတော ပဋ္ဌာယ ဟတ္ထပါသော [Pg.212] ပရိစ္ဆိန္ဒိတဗ္ဗောတိ ဒဋ္ဌဗ္ဗံ. ဣမိနာဝ နယေန ဘူမိယံ နိပဇ္ဇိတွာ ဥဿီသကေ နိသိန္နဿ ဟတ္ထတော ပဋိဂ္ဂဏှန္တဿာပိ အာသန္နသီသင်္ဂဿ ပါရိမန္တဘူတတော ဂီဝန္တတော ပဋ္ဌာယေဝ ဟတ္ထပါသော မိနိတဗ္ဗော, န ပါဒတလတော ပဋ္ဌာယ. ဧဝံ နိပဇ္ဇိတွာ ဒါနေပိ ယထာနုရူပံ ဝေဒိတဗ္ဗံ. ‘‘ယံ အာသန္နတရံ အင်္ဂ’’န္တိ (ပါစိ. အဋ္ဌ. ၂၃၈-၂၃၉) ဟိ ဝုတ္တံ. အကလ္လကောတိ ဂိလာနော သဟတ္ထာ ပရိဘုဉ္ဇိတုံ အသက္ကောန္တော မုခေန ပဋိဂ္ဂဏှာတိ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၂၆၅) ပန ‘‘အကလ္လကောတိ ဂိလာနော ဂဟေတုံ ဝါ’’တိ ဧတ္တကမေဝ ဝုတ္တံ, ဧတေန အကလ္လကောတိ ဂိလာနော ဝါ အထ ဝါ ဂဟေတုံ အကလ္လကော အသမတ္ထောတိ အတ္ထော ဒဿိတော. တေနာဟ ‘‘သစေပိ နတ္ထုကရဏိယံ ဒီယမာနံ နာသာပုဋေန အကလ္လကော ဝါ မုခေန ပဋိဂ္ဂဏှာတီ’’တိ. Here, in the commentary on the Pavāraṇā training rule (Pāc. Aṭṭha. 238-239), since it is shown by the passage beginning, “If a monk is seated, from the farthest limit of the nearest part…,” that the measurement for recipients starts from the farthest limit of the nearest part of the body, so too here, it should be understood that for a recipient standing in the air, the hand's reach is to be measured starting from the bottom surface of the heel, which is the farthest limit of the sole of the foot, the nearest part; and for the donor, starting from the bottom edge of the toes, which is the nearest limit. By this same method, for one lying down and receiving from the hand of one seated at their head, the hand's reach should be measured starting from the neck, which is the farthest limit of the nearest part, the head, and not from the sole of the foot. Thus, when giving while lying down, it should be understood appropriately. For it is said, “Whichever part is nearest” (Pāc. Aṭṭha. 238-239). An 'akallaka' is a sick person who, being unable to partake with their own hand, receives with their mouth. In the Vimativinodanī (Vi. Vi. Ṭī. Pācittiya 2.265), however, only this much is said: “An 'akallaka' is a sick person or one unable to take.” By this, the meaning is shown that an 'akallaka' is a sick person or one who is incapable, unable to take. Therefore, it is said: “Even if, when nasal medicine is being given, an unable person receives it with the nostrils or with the mouth.” ၁၀၅. ဧကဒေသေနာပီတိ အင်္ဂုလိယာ ဖုဋ္ဌမတ္တေန. 105. 'Even by a part' means by the mere touch of a finger. တဉ္စေ ပဋိဂ္ဂဏှာတိ, သဗ္ဗံ ပဋိဂ္ဂဟိတမေဝါတိ ဝေဏုကောဋိယံ ဗန္ဓိတွာ ဌပိတတ္တာ. သစေ ဘူမိယံ ဌိတမေဝ ဃဋံ ဒါယကေန ဟတ္ထပါသေ ဌတွာ ‘‘ဃဋံ ဒဿာမီ’’တိ ဒိန္နံ ဝေဏုကောဋိယာ ဂဟဏဝသေန ပဋိဂ္ဂဏှာတိ, ဥဘယကောဋိဗဒ္ဓံ သဗ္ဗမ္ပိ ပဋိဂ္ဂဟိတမေဝ ဟောတိ. ဘိက္ခုဿ ဟတ္ထေ အပီဠေတွာ ပကတိယာ ပီဠိယမာနံ ဥစ္ဆုရသံ သန္ဓာယ ‘‘ဂဏှထာ’’တိ ဝုတ္တတ္တာ ‘‘အဘိဟာရော န ပညာယတီ’’တိ ဝုတ္တံ, ဟတ္ထပါသေ ဌိတဿ ပန ဘိက္ခုဿ အတ္ထာယ ပီဠိယမာနံ ဥစ္ဆုတော ပဂ္ဃရန္တံ ရသံ ဂဏှိတုံ ဝဋ္ဋတိ. ဒေါဏိကာယ သယံ ပဂ္ဃရန္တံ ဥစ္ဆုရသံ မဇ္ဈေ အာဝရိတွာ ဝိဿဇ္ဇိတမ္ပိ ဂဏှိတုံ ဝဋ္ဋတိ. ပဋိဂ္ဂဟဏသညာယာတိ ‘‘မဉ္စာဒိနာ ပဋိဂ္ဂဟေဿာမီ’’တိ ဥပ္ပာဒိတသညာယ, ဣမိနာ ‘‘ပဋိဂ္ဂဏှာမီ’’တိ ဝါစာယ ဝတ္တဗ္ဗကိစ္စံ နတ္ထီတိ ဒဿေတိ. If he accepts it, all of it is considered accepted, because it has been tied and placed on a bamboo strip. If a pot standing on the ground is given by a donor standing within arm’s reach, who says, “I give this pot,” and the monk accepts it by taking hold of the bamboo strip, all of it is considered accepted since it is bound at both ends. With reference to sugarcane juice being squeezed naturally, not by the monk's hand, it was said, “no offering is apparent,” because it was said, “Take it.” However, it is allowable for a monk standing within arm’s reach to take the juice flowing from sugarcane being squeezed for his benefit. It is also allowable to take sugarcane juice flowing naturally into a trough, even if it is blocked in the middle and then released. “With the perception of receiving” means with the perception that has arisen, “I will receive it with a bed, etc.” By this it is shown that there is no need to say verbally, “I receive.” ယတ္ထ [Pg.213] ကတ္ထစိ အဋ္ဌကထာသု, ပဒေသေသု ဝါ. အသံဟာရိမေ ဖလကေတိ ထာမမဇ္ဈိမေန အသံဟာရိယေ. ‘‘တိန္တိဏိကာဒိပဏ္ဏေသူတိ ဝစနတော သာခါသု ပဋိဂ္ဂဟဏံ ရုဟတီတိ ဒဋ္ဌဗ္ဗ’’န္တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ပါစိတ္တိယ ၃.၂၆၅) ဝုတ္တံ. ပေါရာဏဋီကာယမ္ပိ တထေဝ ဝုတ္တံ, တဒေတံ ဝိစာရေတဗ္ဗံ. အဋ္ဌကထာယဉှိ ‘‘ဘူမိယံ အတ္ထတေသု သုခုမေသု တိန္တိဏိကာဒိပဏ္ဏေသု ပဋိဂ္ဂဟဏံ န ရုဟတီ’’တိ ဝုတ္တံ. တံ တိန္တိဏိကာဒိပဏ္ဏာနံ သုခုမတ္တာ တတ္ထ ဌပိတအာမိသဿ အသဏ္ဌဟနတော ဘူမိယံ ဌပိတသဒိသတ္တာ ‘‘န ရုဟတီ’’တိ ဝုတ္တံ, တိန္တိဏိကာဒိသာခါသု ဌပိတေပိ ဧဝမေဝ သိယာ, တသ္မာ ‘‘သာခါသု ပဋိဂ္ဂဟဏံ ရုဟတီ’’တိ ဝစနံ အယုတ္တံ ဝိယ ဒိဿတိ. အဋ္ဌကထာယံ ‘‘န ရုဟတီ’’တိ ကိရိယာပဒဿ ‘‘ကသ္မာ’’တိ ဟေတုပရိယေသနေ သတိ န အညံ ပရိယေသိတဗ္ဗံ, ‘‘သုခုမေသူ’’တိ ဝုတ္တံ ဝိသေသနပဒံယေဝ ဟေတုမန္တဝိသေသနံ ဘဝတိ, တသ္မာ တိန္တိဏိကပဏ္ဏာဒီသု ပဋိဂ္ဂဟဏံ န ရုဟတိ, ကသ္မာ? တေသံ သုခုမတ္တာ. အညေသု ပန ပဒုမိနီပဏ္ဏာဒီသု ရုဟတိ, ကသ္မာ? တေသံ ဩဠာရိကတ္တာတိ ဟေတုဖလသမ္ဗန္ဓော ဣစ္ဆိတဗ္ဗောတိ ဒိဿတိ, တသ္မာ ‘‘တဒေတံ ဝိစာရေတဗ္ဗ’’န္တိ ဝုတ္တံ. တထာ ဟိ ဝုတ္တံ အဋ္ဌကထာယံ ‘‘န ဟိ တာနိ သန္ဓာရေတုံ သမတ္ထာနီတိ မဟန္တေသု ပန ပဒုမိနီပဏ္ဏာဒီသု ရုဟတီ’’တိ. Wherever in the commentaries or in certain regions, 'on an immovable plank' means on that which is unmovable by a person of moderate strength. Because of the statement 'on tintiṇikā leaves, etc.', it should be understood that acceptance is allowable on branches, as stated in the Sāratthadīpanī (Sārattha. Ṭī. Pācittiya 3.265). The ancient commentary also states the same, and this should be examined. For the commentary says, 'Acceptance is not allowable on fine tintiṇikā leaves, etc., spread on the ground.' This is said because, due to the fineness of tintiṇikā leaves, the food placed there is not stable, being similar to placing it on the ground—hence, it is said, 'it is not allowable.' Even if placed on the branches of tintiṇikā trees, etc., the same would apply. Therefore, the statement 'acceptance is allowable on branches' seems inappropriate. In the commentary, when investigating the reason for the verb 'is not allowable,' no other reason should be sought; the qualifying phrase 'on fine' itself serves as an adjective indicating the reason. Thus, acceptance is not allowable on tintiṇikā leaves, etc. Why? Because of their fineness. But on others, like lotus leaves, it is allowable. Why? Because of their coarseness. It appears that the cause-and-effect relationship should be understood in this way. Therefore, it is said, 'this should be examined.' Thus, the commentary states: 'Indeed, they are incapable of supporting it, but on larger ones like lotus leaves, it is allowable.' ၁၀၆. ပုဉ္ဆိတွာ ပဋိဂ္ဂဟေတွာတိ ပုဉ္ဆိတေပိ ရဇနစုဏ္ဏာသင်္ကာယ သတိ ပဋိဂ္ဂဟဏတ္ထာယ ဝုတ္တံ, နာသတိ. တံ ပနာတိ ပတိတရဇံ အပ္ပဋိဂ္ဂဟေတွာ ဥပရိ ဂဟိတပိဏ္ဍပါတံ. အနာပတ္တီတိ ဒုရူပစိဏ္ဏာဒိဒေါသော နတ္ထိ. ပုဗ္ဗာဘောဂဿ အနုရူပဝသေန ‘‘အနုပသမ္ပန္နဿ ဒတွာ…ပေ… ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ယသ္မာ ပန တံ ‘‘အညဿ ဒဿာမီ’’တိ စိတ္တုပ္ပာဒမတ္တေန ပရသန္တကံ န ဟောတိ, တသ္မာ တဿ အဒတွာပိ ပဋိဂ္ဂဟေတွာ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတိ. ‘‘အနုပသမ္ပန္နဿ ဒဿာမီ’’တိအာဒိပိ ဝိနယဒုက္ကဋဿ ပရိဟာရာယ [Pg.214] ဝုတ္တံ, တထာ အကတွာ ဂဟိတေပိ ပဋိဂ္ဂဟေတွာ ပရိဘုဉ္ဇတော အနာပတ္တိယေဝ. ဘိက္ခုဿ ဒေတီတိ အညဿ ဘိက္ခုဿ ဒေတိ. ကဉ္ဇိကန္တိ ခီရရသာဒိံ ယံ ကိဉ္စိ ဒြဝံ သန္ဓာယ ဝုတ္တံ. ဟတ္ထတော မောစေတွာ ပုန ဂဏှာတိ, ဥဂ္ဂဟိတကံ ဟောတီတိ အာဟ ‘‘ဟတ္ထတော အမောစေန္တေနေဝါ’’တိ. အာလုဠေန္တာနန္တိ အာလောဠေန္တာနံ, အယမေဝ ဝါ ပါဌော. အာဟရိတွာ ဘူမိယံ ဌပိတတ္တာ အဘိဟာရော နတ္ထီတိ အာဟ ‘‘ပတ္တော ပဋိဂ္ဂဟေတဗ္ဗော’’တိ. 106. 'Having wiped and received' means that even when wiping, if there is a suspicion of dye powder, this is said for the purpose of receiving, but not if there is none. 'That indeed' refers to the almsfood taken from above, without receiving the dust that has fallen. 'There is no offense' means there is no fault such as misconduct. In accordance with the previous intention, it is said, 'Having given to one who is not fully ordained... it is allowable.' However, because it does not become the property of another merely by the arising of the thought, 'I will give it to another,' it is therefore allowable to receive and consume it even without giving it to him. The phrase 'I will give it to one who is not fully ordained,' etc., is stated to avoid a Vinaya offense of wrong-doing. Even if one takes it without doing so, for one who receives and consumes it, there is still no offense. 'Gives to a monk' means he gives to another monk. 'Gruel' is said with reference to any liquid, such as milk-whey or the like. If one releases it from the hand and takes it again, it becomes 'taken up.' Therefore, he said, 'without releasing it from the hand.' 'Of those stirring' means of those who are stirring; or this itself is the reading. Because it has been brought and placed on the ground, there is no formal presentation; thus he said, 'the bowl should be received.' ၁၀၇. ပဌမတရံ ဥဠုင်္ကတော ထေဝါ ပတ္တေ ပတန္တီတိ ဧတ္ထ ‘‘ယထာ ပဌမတရံ ပတိတထေဝေ ဒေါသော နတ္ထိ, တထာ အာကိရိတွာ အပနေန္တာနံ ပစ္ဆာ ပတိတထေဝေပိ အဘိဟဋတ္တာ နေဝတ္ထိ ဒေါသော’’တိ ဝဒန္တိ. စရုကေနာတိ ခုဒ္ဒကဘာဇနေန. ‘‘အဘိဟဋတ္တာတိ ဒီယမာနက္ခဏံ သန္ဓာယ ဝုတ္တံ. ဒတွာ အပနယနကာလေ ပန ဆာရိကာ ဝါ ဗိန္ဒူနိ ဝါ ပတန္တိ, ပုန ပဋိဂ္ဂဟေတဗ္ဗံ အဘိဟာရဿ ဝိဂတတ္တာ’’တိ ဝဒန္တိ, တံ ယထာ န ပတတိ, တထာ အပနေဿာမီတိ ပဋိဟရန္တေ ယုဇ္ဇတိ, ပကတိသညာယ အပနေန္တေ အဘိဟာရော န ဆိဇ္ဇတိ, သုပတိတံ. ပဋိဂ္ဂဟိတမေဝ ဟိ တံ ဟောတိ. မုခဝဋ္ဋိယာပိ ဂဟေတုံ ဝဋ္ဋတီတိ အဘိဟရိယမာနဿ ပတ္တဿ မုခဝဋ္ဋိယာ ဥပရိဘာဂေ ဟတ္ထံ ပသာရေတွာ ဖုသိတုံ ဝဋ္ဋတိ. ပါဒေန ပေလ္လေတွာတိ ပါဒေန ‘‘ပဋိဂ္ဂဟေဿာမီ’’တိ သညာယ အက္ကမိတွာ. ကေစီတိ အဘယဂိရိဝါသိနော. ဝစနမတ္တမေဝါတိ ပဋိဗဒ္ဓံ ပဋိဗဒ္ဓပဋိဗဒ္ဓန္တိ သဒ္ဒမတ္တမေဝ နာနံ, ကာယပဋိဗဒ္ဓမေဝ ဟောတိ, တသ္မာ တေသံ ဝစနံ န ဂဟေတဗ္ဗန္တိ အဓိပ္ပာယော. ဧသ နယောတိ ‘‘ပဋိဗဒ္ဓပဋိဗဒ္ဓမ္ပိ ကာယပဋိဗဒ္ဓမေဝါ’’တိ အယံ နယော. တထာ စ တတ္ထ ကာယပဋိဗဒ္ဓေ တပ္ပဋိဗဒ္ဓေ စ ထုလ္လစ္စယမေဝ ဝုတ္တံ. 107. Where it is said that drops fall into the bowl from the ladle first, they say: 'Just as there is no fault in the drops that fall first, so too for those who are taking it away after pouring, even if drops fall afterwards, there is no fault because it has been formally presented.' 'With a caruka' means with a small vessel. 'Because it has been formally presented' is said with reference to the moment of giving. But they say that when taking it away after giving, if ashes or drops fall, it should be received again because the formal presentation has ceased. This is proper for one who removes it thinking, 'I will remove it so that it does not fall.' If one removes it with ordinary perception, the formal presentation is not broken; it is well-fallen. Indeed, it is considered as received. 'It is also permissible to take it by the rim of the bowl' means that while the bowl is being formally presented, it is permissible to extend a hand and touch the upper part of its rim. 'Having pressed with the foot' means having stepped on it with the foot with the perception, 'I will receive it.' 'Some' means the residents of the Abhayagiri monastery. 'It is merely a word' means that 'connected' and 'connected to the connected' are merely sounds and nothing else; it is only that which is connected to the body. Therefore, the meaning is that their statement should not be accepted. 'This is the principle' means this is the principle that 'even that which is connected to the connected is only that which is connected to the body.' And so, in that case, for that which is connected to the body and that which is connected to it, only a grave offense is stated. တေန အာဟရာပေတုန္တိ ယဿ ဘိက္ခုနော သန္တိကံ ဂတံ, တံ ‘‘ဣဓ နံ အာနေဟီ’’တိ အာဏာပေတွာ တေန အာဟရာပေတုံ ဣတရဿ ဝဋ္ဋတီတိ အတ္ထော. တသ္မာတိ ယသ္မာ မူလဋ္ဌဿေဝ [Pg.215] ပရိဘောဂေါ အနုညာတော, တသ္မာ. တံ ဒိဝသံ ဟတ္ထေန ဂဟေတွာ ဒုတိယဒိဝသေ ပဋိဂ္ဂဟေတွာ ပရိဘုဉ္ဇန္တဿ ဥဂ္ဂဟိတကပဋိဂ္ဂဟိတံ ဟောတီတိ အာဟ ‘‘အနာမသိတွာ’’တိ. အပ္ပဋိဂ္ဂဟိတတ္တာ ‘‘သန္နိဓိပစ္စယာ အနာပတ္တီ’’တိ ဝုတ္တံ. အပ္ပဋိဂ္ဂဟေတွာ ပရိဘုဉ္ဇန္တဿ အဒိန္နမုခဒွါရာပတ္တိ ဟောတီတိ အာဟ ‘‘ပဋိဂ္ဂဟေတွာ ပန ပရိဘုဉ္ဇိတဗ္ဗ’’န္တိ. ‘‘န တတော ပရန္တိ တဒဟေဝ သာမံ အပ္ပဋိဂ္ဂဟိတံ သန္ဓာယ ဝုတ္တံ, တဒဟေဝ ပဋိဂ္ဂဟိတံ ပန ပုနဒိဝသာဒီသု အပ္ပဋိဂ္ဂဟေတွာပိ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတီ’’တိ ဝဒန္တိ. 'To have it brought by him' means it is permissible for the other monk to have it brought by the monk to whom it was sent, by ordering him, 'Bring it here.' 'Therefore' means: since use is permitted only for the original recipient, therefore... For one who takes it by hand on that day and consumes it after receiving it on the second day, it becomes a case of receiving what has been taken up; therefore, he said, 'without touching.' Because it has not been received, it is stated, 'There is no offense on account of storing.' For one who consumes it without receiving it, there is an offense of taking what is not given through the mouth-door; therefore, he said, 'But it should be consumed after receiving.' They say: '“Not beyond that” is said with reference to something not received by oneself on that very day. However, what is received on that very day is permissible to consume on subsequent days even without receiving it again.' ၁၀၈. ခီယန္တီတိ ခယံ ဂစ္ဆန္တိ, တေသံ စုဏ္ဏေဟိ ထုလ္လစ္စယအပ္ပဋိဂ္ဂဟဏာပတ္တိယော န ဟောန္တီတိ အဓိပ္ပာယော. သတ္ထကေနာတိ ပဋိဂ္ဂဟိတသတ္ထကေန. နဝသမုဋ္ဌိတန္တိ ဧတေနေဝ ဥစ္ဆုအာဒီသု အဘိနဝလဂ္ဂတ္တာ အဗ္ဗောဟာရိကံ န ဟောတီတိ ဒဿေတိ. ဧသေဝ နယောတိ သန္နိဓိဒေါသာဒိံ သန္ဓာယ ဝဒတိ. တေနာဟ ‘‘န ဟီ’’တိအာဒိ. ကသ္မာ ပနေတ္ထ ဥဂ္ဂဟိတပစ္စယာ, သန္နိဓိပစ္စယာ ဝါ ဒေါသော န သိယာတိ အာဟ ‘‘န ဟိ တံ ပရိဘောဂတ္ထာယ ပရိဟရန္တီ’’တိ. ဣမိနာ စ ဗာဟိရပရိဘောဂတ္ထံ သာမံ ဂဟေတွာ ဝါ အနုပသမ္ပန္နေန ဒိန္နံ ဝါ ပရိဟရိတုံ ဝဋ္ဋတီတိ ဒီပေတိ, တသ္မာ ပတ္တသမ္မက္ခနာဒိအတ္ထံ သာမံ ဂဟေတွာ ပရိဟရိတတေလာဒိံ သစေ ပရိဘုဉ္ဇိတုကာမော ဟောတိ, ပဋိဂ္ဂဟေတွာ ပရိဘုဉ္ဇန္တဿ အနာပတ္တိ. အဗ္ဘန္တရပရိဘောဂတ္ထံ ပန သာမံ ဂဟိတံ ပဋိဂ္ဂဟေတွာ ပရိဘုဉ္ဇန္တဿ ဥဂ္ဂဟိတပဋိဂ္ဂဟဏံ ဟောတိ, အပ္ပဋိဂ္ဂဟေတွာ ပရိဘုဉ္ဇန္တဿ အဒိန္နမုခဒွါရာပတ္တိ ဟောတိ. အဗ္ဘန္တရပရိဘောဂတ္ထမေဝ အနုပသမ္ပန္နေန ဒိန္နံ ဂဟေတွာ ပရိဟရန္တဿ သိင်္ဂီလောဏကပ္ပော ဝိယ သန္နိဓိပစ္စယာ အာပတ္တိ ဟောတိ. ကေစိ ပန ‘‘ထာမမဇ္ဈိမဿ ပုရိသဿ ဥစ္စာရဏမတ္တံ ဟောတီတိအာဒိနာ ဝုတ္တပဉ္စင်္ဂသမ္ပတ္တိယာ ပဋိဂ္ဂဟဏဿ ရုဟဏတော ဗာဟိရပရိဘောဂတ္ထမ္ပိ သစေ အနုပသမ္ပန္နေဟိ ဒိန္နံ ဂဏှာတိ, ပဋိဂ္ဂဟိတမေဝါ’’တိ [Pg.216] ဝဒန္တိ. ဧဝံ သတိ ဣဓ ဗာဟိရပရိဘောဂတ္ထံ အနုပသမ္ပန္နေန ဒိန္နံ ဂဟေတွာ ပရိဟရန္တဿ သန္နိဓိပစ္စယာ အာပတ္တိ ဝတ္တဗ္ဗာ သိယာ. ‘‘န ဟိ တံ ပရိဘောဂတ္ထာယ ပရိဟရန္တီ’’တိ စ န ဝတ္တဗ္ဗံ, တသ္မာ ဗာဟိရပရိဘောဂတ္ထံ ဂဟိတံ ပဋိဂ္ဂဟိတံ နာမ န ဟောတီတိ ဝေဒိတဗ္ဗံ. 108. 'They are depleted' means they go to destruction. The meaning is that from their powders, offenses of grave offense and of non-receiving do not arise. 'With a knife' means with a formally received knife. 'Newly arisen': by this he shows that because of the fresh stickiness in sugarcane, etc., it is not considered unusable. 'This is the same principle': he says this with reference to the fault of storing, etc. Hence, he says, 'For it is not...,' etc. Why would there be no fault here on account of being taken up or on account of storing? He says: 'For they do not carry it around for the purpose of consumption.' By this, he clarifies that it is permissible to carry around for external use what one has taken oneself or what has been given by one who is not fully ordained. Therefore, if one wishes to consume oil, etc., that has been taken by oneself for the purpose of smearing a bowl, there is no offense for one who receives it and consumes it. However, for one who takes something by oneself for internal consumption and consumes it after receiving it, it is a case of receiving what has been taken up. For one who consumes it without receiving it, there is an offense of taking what is not given through the mouth-door. For one who carries around for internal consumption what has been given by one who is not fully ordained, there is an offense on account of storing, like the allowance for salt in a horn. Some, however, say: 'Because receiving is established by the fivefold completeness stated in the passage beginning, “It is the amount a man of medium strength can lift,” even if one takes for external use what has been given by those not fully ordained, it is considered received.' If this were so, then in this case, an offense on account of storing would have to be stated for one who carries around for external use what has been given by one who is not fully ordained. And the statement, 'For they do not carry it around for the purpose of consumption,' should not be said. Therefore, it should be understood that what is taken for external use is not considered as received. ယဒိ ဧဝံ ပဉ္စသု ပဋိဂ္ဂဟဏင်္ဂေသု ‘‘ပရိဘောဂတ္ထာယာ’’တိ ဝိသေသနံ ဝတ္တဗ္ဗန္တိ? န ဝတ္တဗ္ဗံ. ပဋိဂ္ဂဟဏဉှိ ပရိဘောဂတ္ထမေဝ ဟောတီတိ ‘‘ပရိဘောဂတ္ထာယာ’’တိ ဝိသုံ အဝတွာ ‘‘တဉ္စေ ဘိက္ခု ကာယေန ဝါ ကာယပဋိဗဒ္ဓေန ဝါ ပဋိဂ္ဂဏှာတီ’’တိ ဧတ္တကမေဝ ဝုတ္တံ. အပရေ ပန ‘‘သတိပိ ပဋိဂ္ဂဟဏေ ‘န ဟိ တံ ပရိဘောဂတ္ထာယ ပရိဟရန္တီ’တိ ဣဓ အပရိဘောဂတ္ထာယ ပရိဟရဏေ အနာပတ္တိ ဝုတ္တာ’’တိ ဝဒန္တိ. တေန စ ပဋိဂ္ဂဟဏင်္ဂေသု ပဉ္စသု သမိဒ္ဓေသု အဇ္ဈောဟရိတုကာမတာယ ဂဟိတမေဝ ပဋိဂ္ဂဟိတံ နာမ ဟောတိ အဇ္ဈောဟရိတဗ္ဗေသုယေဝ ပဋိဂ္ဂဟဏဿ အနုညာတတ္တာတိ ဒဿေတိ. တထာ ဗာဟိရပရိဘောဂတ္ထာယ ဂဟေတွာ ဌပိတတေလာဒိံ အဇ္ဈောဟရိတုကာမတာယ သတိ ပဋိဂ္ဂဟေတွာ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတီတိ ဒဿေတိ. ဥဒုက္ခလမုသလာဒီနိ ခီယန္တီတိ ဧတ္ထ ဥဒုက္ခလမုသလာနံ ခယေန ပိသိတကောဋ္ဋိတဘေသဇ္ဇေသု သစေ အာဂန္တုကဝဏ္ဏော ပညာယတိ, န ဝဋ္ဋတိ. သုဒ္ဓံ ဥဒကံ ဟောတီတိ ရုက္ခသာခါဒီဟိ ဂဠိတွာ ပတနဥဒကံ သန္ဓာယ ဝုတ္တံ. If so, should the qualification 'for the purpose of use' be stated in the five factors of receiving? It should not be stated. For receiving is solely for the purpose of use. Therefore, without separately stating 'for the purpose of use,' only this much is said: 'If a monk receives it with the body or with what is connected to the body.' Others, however, say, 'Even though there is receiving, here it is stated that there is no offense when carrying it around not for the purpose of use, as in 'For they do not carry it around for the purpose of use'.' Thus, when all five factors of receiving are complete, it shows that only what is taken with the intention to consume is called 'received,' because receiving is permitted only for what is to be consumed. Similarly, it is shown that if oil, etc., taken for external use is set aside, and later one has the intention to consume it, it is permissible to receive it and consume it. Regarding the mortar and pestle wearing out—here, if an adventitious color appears in ground or pounded medicines due to the wear of the mortar and pestle, it is not permissible. 'Pure water' refers to water that has fallen by dripping from tree branches, etc., and is said with reference to it. ၁၀၉. ပတ္တော ဝါဿ ပဋိဂ္ဂဟေတဗ္ဗောတိ ဧတ္ထာပိ ပတ္တဂတံ ဆုပိတွာ ဒေန္တဿ ဟတ္ထေ လဂ္ဂေန အာမိသေန ဒေါသာဘာဝတ္ထံ ပတ္တပဋိဂ္ဂဟဏန္တိ အဗ္ဘန္တရပရိဘောဂတ္ထမေဝ ပတ္တပဋိဂ္ဂဟဏံ ဝေဒိတဗ္ဗံ. ယံ သာမဏေရဿ ပတ္တေ ပတတိ…ပေ… ပဋိဂ္ဂဟဏံ န ဝိဇဟတီတိ ဧတ္ထ ပုနပ္ပုနံ ဂဏှန္တဿ အတ္တနော ပတ္တေ ပက္ခိတ္တမေဝ အတ္တနော သန္တကန္တိ သန္နိဋ္ဌာနကရဏတော ဟတ္ထဂတံ ပဋိဂ္ဂဟဏံ န ဝိဇဟတိ. ပရိစ္ဆိန္ဒိတွာ ဒိန္နံ ပန ဂဏှန္တဿ ဂဟဏသမယေယေဝ အတ္တနော သန္တကန္တိ သန္နိဋ္ဌာနဿ ကတတ္တာ [Pg.217] ဟတ္ထဂတံ ပဋိဂ္ဂဟဏံ ဝိဇဟတိ. ကေသဉ္စိ အတ္ထာယ ဘတ္တံ ပက္ခိပတီတိ ဧတ္ထ အနုပသမ္ပန္နဿ အတ္ထာယ ပက္ခိပန္တေပိ အာဂန္တွာ ဂဏှိဿတီတိ သယမေဝ ပက္ခိပိတွာ ဌပနတော ပဋိဂ္ဂဟဏံ န ဝိဇဟတိ. အနုပသမ္ပန္နဿ ဟတ္ထေ ပက္ခိတ္တံ ပန အနုပသမ္ပန္နေနေဝ ဌပိတံ နာမ ဟောတီတိ ပဋိဂ္ဂဟဏံ ဝိဇဟတိ ပရိစ္စတ္တဘာဝတော. တေန ဝုတ္တံ ‘‘သာမဏေရ…ပေ… ပရိစ္စတ္တတ္တာ’’တိ. ကေသဉ္စီတိအာဒီသု အနုပသမ္ပန္နာနံ အတ္ထာယ ကတ္ထစိ ဌပိယမာနမ္ပိ ဟတ္ထတော မုတ္တမတ္တေ ဧဝ ပဋိဂ္ဂဟဏံ န ဝိဇဟတိ, အထ ခေါ ဘာဇနေ ပတိတမေဝ ပဋိဂ္ဂဟဏံ ဝိဇဟတိ. ဘာဇနဉ္စ ဘိက္ခုနာ ပုနဒိဝသတ္ထာယ အပေက္ခိတမေဝါတိ တဂ္ဂတမ္ပိ အာမိသံ ဒုဒ္ဓေါတပတ္တဂတံ ဝိယ ပဋိဂ္ဂဟဏံ ဝိဇဟတီတိ သင်္ကာယ ‘‘သာမဏေရဿ ဟတ္ထေ ပက္ခိပိတဗ္ဗ’’န္တိ ဝုတ္တန္တိ ဝေဒိတဗ္ဗံ. ဤဒိသေသု ဟိ ယုတ္တိ န ဂဝေသိတဗ္ဗာ, ဝုတ္တနယေနေဝ ပဋိပဇ္ဇိတဗ္ဗံ. 109. 'Or it should be received by his bowl'—here too, the receiving by bowl is to be understood as being only for internal use, so that there is no fault on account of the food that adheres to the hand of the giver when he touches what is in the bowl. Where it is said, 'What falls into a novice's bowl... the act of receiving is not abandoned,' for one who takes repeatedly, the act of receiving by hand is not abandoned because what is placed in one's own bowl is determined to be one's own property. However, when something is given after being clearly designated, the act of receiving by hand is abandoned because the determination that it is one's own property is made at the moment of taking. Where it is said, 'Food is placed for the sake of certain others,' even if placed for the sake of an unordained person, the act of receiving is not abandoned because it is set aside by oneself with the intention that they will come and take it. But if placed in the hand of an unordained person, it is considered as having been placed by the unordained person; thus, the act of receiving is abandoned due to the state of relinquishment. Therefore, it is said, 'A novice... because it has been relinquished.' In cases like 'for certain others,' even if placed somewhere for the sake of unordained persons, the act of receiving is not abandoned merely by being released from the hand; however, if it falls into a vessel, the act of receiving is abandoned. And since a monk intends to use a vessel again the next day, it is to be understood that due to the doubt that the receiving of the food that has gone into it is abandoned, just as it is for that which has gone into an unwashed bowl, it is said, 'It should be placed in the novice's hand.' In such cases, one should not seek further reasoning but proceed according to the stated method. ၁၁၀. ပတ္တဂတာ ယာဂူတိ ဣမိနာ ပတ္တမုခဝဋ္ဋိယာ ဖုဋ္ဌေပိ ကုဋေ ယာဂု ပဋိဂ္ဂဟိတာ, ဥဂ္ဂဟိတာ ဝါ န ဟောတိ ဘိက္ခုနော အနိစ္ဆာယ ဖုဋ္ဌတ္တာတိ ဒဿေတိ. အာရောပေတီတိ ဟတ္ထံ ဖုသာပေတိ. ပဋိဂ္ဂဟဏူပဂံ ဘာရံ နာမ ထာမမဇ္ဈိမဿ ပုရိသဿ ဥက္ခေပါရဟံ. ကိဉ္စာပိ အဝိဿဇ္ဇေတွာဝ အညေန ဟတ္ထေန ပိဒဟန္တဿ ဒေါသော နတ္ထိ, တထာပိ န ပိဒဟိတဗ္ဗန္တိ အဋ္ဌကထာပမာဏေနေဝ ဂဟေတဗ္ဗံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၂၆၅) ပန ‘‘န ပိဒဟိတဗ္ဗန္တိ ဟတ္ထတော မုတ္တံ သန္ဓာယ ဝုတ္တံ, ဟတ္ထဂတံ ပန ဣတရေန ဟတ္ထေန ပိဒဟတော, ဟတ္ထတော မုတ္တမ္ပိ ဝါ အဖုသိတွာ ဥပရိ ပိဓာနံ ပါတေန္တဿ န ဒေါသော’’တိ ဝုတ္တံ. 110. 'Gruel in a bowl'—by this, it shows that even if the pot is touched by the rim of the bowl, the gruel is not received or taken up, because it was touched without the monk's wish. 'Causes to lift' means causes the hand to touch. A load suitable for receiving is what a man of average strength can lift. Although there is no offense in covering it with the other hand without releasing it, still 'it should not be covered' is to be understood according to the authority of the commentary. However, in the Vimativinodanī (Vin. Vi. Ṭī. Pācittiya 2.265), it is said: ''It should not be covered'—this refers to something released from the hand. But if what is in the hand is covered by the other hand, or if a cover is dropped over what has been released from the hand without touching it, there is no offense.' ၁၁၁. ပဋိဂ္ဂဏှာတီတိ ဆာယတ္ထာယ ဥပရိ ဓာရိယမာနာ မဟာသာခါ ယေန ကေနစိ ဆိဇ္ဇေယျ, တတ္ထ လဂ္ဂရဇံ မုခေ ပါတေယျ ဝါတိ ကပ္ပိယံ ကာရာပေတွာ ပဋိဂ္ဂဏှာတိ. 111. 'Receives' means: a large branch being held above for shade might be broken by some means, and dust adhering to it might fall into the mouth; therefore, having had it made allowable, one receives it. မစ္ဆိကဝါရဏတ္ထန္တိ [Pg.218] ဧတ္ထ ‘‘သစေပိ သာခါယ လဂ္ဂရဇံ ပတ္တေ ပတတိ, သုခေန ပရိဘုဉ္ဇိတုံ သက္ကာတိ သာခါယ ပဋိဂ္ဂဟိတတ္တာ အဗ္ဘန္တရပရိဘောဂတ္ထမေဝိဓ ပဋိဂ္ဂဟဏန္တိ မူလပဋိဂ္ဂဟဏမေဝ ဝဋ္ဋတီ’’တိ ဝုတ္တံ. အပရေ ပန ‘‘မစ္ဆိကဝါရဏတ္ထန္တိ ဝစနမတ္တံ ဂဟေတွာ ဗာဟိရပရိဘောဂတ္ထံ ဂဟိတ’’န္တိ ဝဒန္တိ. ကုဏ္ဍကေတိ မဟာဃဋေ. တသ္မိမ္ပီတိ စာဋိဃဋေပိ. အနုပသမ္ပန္နံ ဂါဟာပေတွာတိ တမေဝ အဇ္ဈောဟရဏီယံ ဘဏ္ဍံ အနုပသမ္ပန္နေန ဂါဟာပေတွာ. “To prevent flies”—here, it is stated: “Even if dust clinging to a branch falls into the bowl, it can still be comfortably consumed because the branch was received; this receiving here is for internal use, therefore only the root receiving is valid.” But others say, “Taking only the words ‘to prevent flies,’ it is received for external use.” “Kuṇḍaka” means a large pot. “Tasmimpi” means even in that small pot or jar. “Having an unordained person take it” means having that very consumable item taken by an unordained person. ထေရဿ ပတ္တံ ဒုတိယတ္ထေရဿာတိ ‘‘ထေရဿ ပတ္တံ မယှံ ဒေထာ’’တိ တေန အတ္တနော ပရိစ္စဇာပေတွာ ဒုတိယတ္ထေရဿ ဒေတိ. တုယှံ ယာဂုံ မယှံ ဒေဟီတိ ဧတ္ထ ဧဝံ ဝတွာ သာမဏေရဿ ပတ္တံ ဂဟေတွာ အတ္တနောပိ ပတ္တံ တဿ ဒေတိ. ဧတ္ထ ပနာတိ ‘‘ပဏ္ဍိတော သာမဏေရော’’တိအာဒိပတ္တပရိဝတ္တနကထာယံ. ကာရဏံ ဥပပရိက္ခိတဗ္ဗန္တိ ယထာ မာတုအာဒီနံ တေလာဒီနိ ဟရန္တော တထာရူပေ ကိစ္စေ အနုပသမ္ပန္နေန အပရိဝတ္တေတွာဝ ပရိဘုဉ္ဇိတုံ လဘတိ, ဧဝမိဓ ပတ္တပရိဝတ္တနံ အကတွာ ပရိဘုဉ္ဇိတုံ ကသ္မာ န လဘတီတိ ကာရဏံ ဝီမံသိတဗ္ဗန္တိ အတ္ထော. ဧတ္ထ ပန ‘‘သာမဏေရေဟိ ဂဟိတတဏ္ဍုလေသု ပရိက္ခီဏေသု အဝဿံ အမှာကံ သာမဏေရာ သင်္ဂဟံ ကရောန္တီတိ စိတ္တုပ္ပတ္တိ သမ္ဘဝတိ, တသ္မာ တံ ပရိဝတ္တေတွာဝ ပရိဘုဉ္ဇိတဗ္ဗံ. မာတာပိတူနံ အတ္ထာယ ပန ဆာယတ္ထာယ ဝါ ဂဟဏေ ပရိဘောဂါသာ နတ္ထိ, တသ္မာ တံ ဝဋ္ဋတီ’’တိ ကာရဏံ ဝဒန္တိ. တေနေဝ အာစရိယဗုဒ္ဓဒတ္တတ္ထေရေနပိ ဝုတ္တံ – 'The bowl of the elder to the second elder' means, saying, 'Give the elder’s bowl to me,' he has it relinquished by him and then gives it to the second elder. 'Give your gruel to me'—here, having said so, he takes the novice’s bowl and also gives his own bowl to him. 'Here, however' refers to the discussion on exchanging bowls, such as 'the wise novice,' etc. 'The reason should be investigated' means: the reason should be examined as to why, just as when one brings oil, etc., for one’s mother or others, in such a task one is permitted to consume it without exchanging with an unordained person, so here it is not permissible to consume without exchanging bowls. Here, however, they say the reason is: 'When the rice taken by novices runs out, the thought may arise, ‘Surely our novices are helping us.’ Therefore, it should be consumed only after exchanging. But when taking for the sake of one’s parents or for shade, there is no expectation of personal use, so that is permissible.' For this very reason, the Elder Ācariya Buddhādatta also said— ‘‘မာတာပိတူနမတ္ထာယ, တေလာဒိံ ဟရတောပိ စ; သာခံ ဆာယာဒိအတ္ထာယ, ဣမဿ န ဝိသေသတာ. “For one who brings oil and the like for the sake of his parents, or a branch for the sake of shade and so on, for this one there is no distinction. ‘‘တသ္မာ ဟိဿ ဝိသေသဿ, စိန္တေတဗ္ဗံ တု ကာရဏံ; တဿ သာလယဘာဝံ တု, ဝိသေသံ တက္ကယာမဟ’’န္တိ. “Therefore, the reason for his distinction should be considered; we conjecture that the distinction is his state of being attached.” ဣဒမေဝေတ္ထ [Pg.219] ယုတ္တတရံ အဝဿံ တထာဝိဓဝိတက္ကုပ္ပတ္တိယာ သမ္ဘဝတော. န ဟိ သက္ကာ ဧတ္ထ ဝိတက္ကံ သောဓေတုန္တိ. မာတာဒီနံ အတ္ထာယ ဟရဏေ ပန နာဝဿံ တထာဝိဓဝိတက္ကုပ္ပတ္တီတိ သက္ကာ ဝိတက္ကံ သောဓေတုံ. ယတ္ထ ဟိ ဝိတက္ကံ သောဓေတုံ သက္ကာ, တတ္ထ နေဝတ္ထိ ဒေါသော. တေနေဝ ဝက္ခတိ ‘‘သစေ ပန သက္ကောတိ ဝိတက္ကံ သောဓေတုံ, တတော လဒ္ဓံ ခါဒိတုမ္ပိ ဝဋ္ဋတီ’’တိ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၂၆၅) ပန ‘‘ဧတ္ထ ပနာတိ ပတ္တပရိဝတ္တနေ. ကာရဏန္တိ ဧတ္ထ ယထာ သာမဏေရာ ဣတော အမှာကမ္ပိ ဒေန္တီတိ ဝိတက္ကော ဥပ္ပဇ္ဇတိ, န တထာ အညတ္ထာတိ ကာရဏံ ဝဒန္တိ, တဉ္စ ယုတ္တံ. ယဿ ပန တာဒိသော ဝိတက္ကော နတ္ထိ, တေန အပရိဝတ္တေတွာပိ ဘုဉ္ဇိတုံ ဝဋ္ဋတီ’’တိ ဝုတ္တံ. This is more fitting here because the arising of such a thought is certainly possible. Indeed, it is not possible to purify the thought in this case. However, when bringing something for the sake of one’s mother and others, the arising of such a thought is not certain, so it is possible to purify the thought. Wherever it is possible to purify the thought, there is no fault. Therefore, it will be said: “But if one is able to purify the thought, then it is permissible to eat what is obtained.” In the Vimativinodanī (Vi. Vi. Ṭī. Pācittiya 2.265), however, it is stated: “'Here, however' refers to the exchange of bowls. 'Reason'—here, the reason they give is that the thought arises, 'The novices give to us also from this,' which is not so elsewhere, and that is fitting. But for one for whom such a thought does not arise, it is permissible to eat without exchanging.” ၁၁၂. နိစ္စာလေတုန္တိ စာလေတွာ ပါသာဏသက္ခရာဒိအပနယနံ ကာတုံ. ဥဒ္ဓနံ အာရောပေတဗ္ဗန္တိ အနဂ္ဂိကံ ဥဒ္ဓနံ သန္ဓာယ ဝုတ္တံ. ဥဒ္ဓနေ ပစ္စမာနဿ အာလုဠနေ ဥပရိ အပက္ကတဏ္ဍုလာ ဟေဋ္ဌာ ပဝိသိတွာ ပစ္စန္တီတိ အာဟ ‘‘သာမံပါကဉ္စေဝ ဟောတီ’’တိ. 112. “Niccāletun”ti means to shake and remove stones, gravel, and so forth. “Uddhanaṃ āropetabban”ti is said with reference to a hearth without fire. When something is being cooked in the hearth, during the stirring, the uncooked rice grains on top enter below and get cooked—hence it is said, “And it cooks by itself.” ၁၁၃. အာဓာရကေ ပတ္တော ဌပိတောတိ အပ္ပဋိဂ္ဂဟိတာမိသော ပတ္တော ပုန ပဋိဂ္ဂဟဏတ္ထာယ ဌပိတော. စာလေတီတိ ဝိနာ ကာရဏံ စာလေတိ, သတိပိ ကာရဏေ ဘိက္ခူနံ ပရိဘောဂါရဟံ စာလေတုံ န ဝဋ္ဋတိ. ကိဉ္စာပိ ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, အမနုဿိကာဗာဓေ အာမကမံသံ အာမကလောဟိတ’’န္တိ (မဟာဝ. ၂၆၄) တာဒိသေ အာဗာဓေ အတ္တနော အတ္ထာယ အာမကမံသပဋိဂ္ဂဟဏံ အနုညာတံ, ‘‘အာမကမံသပဋိဂ္ဂဟဏာ ပဋိဝိရတော ဟောတီ’’တိ (ဒီ. နိ. ၁.၁၀, ၁၉၄) စ သာမညတော ပဋိက္ခိတ္တံ, တထာပိ အတ္တနော, အညဿ ဝါ ဘိက္ခုနော အတ္ထာယ အဂ္ဂဟိတတ္တာ ‘‘သီဟဝိဃာသာဒိံ…ပေ… ဝဋ္ဋတီ’’တိ ဝုတ္တံ. သက္ကောတိ ဝိတက္ကံ သောဓေတုန္တိ ‘‘မယှမ္ပိ ဒေတီ’’တိ ဝိတက္ကဿ အနုပ္ပန္နဘာဝံ သလ္လက္ခေတုံ သက္ကောတိ[Pg.220], ‘‘သာမဏေရဿ ဒဿာမီ’’တိ သုဒ္ဓစိတ္တေန မယာ ဂဟိတန္တိ ဝါ သလ္လက္ခေတုံ သက္ကောတိ. သစေ ပန မူလေပိ ပဋိဂ္ဂဟိတံ ဟောတီတိ ဧတ္ထ ‘‘ဂဟေတွာ ဂတေ မယှမ္ပိ ဒဒေယျုန္တိ သညာယ သစေ ပဋိဂ္ဂဟိတံ ဟောတီ’’တိ ဝဒန္တိ. 113. The bowl placed on a stand means the bowl with unaccepted food is placed for the purpose of being received again. To shake it means to shake it without reason; even with a reason, it is not permissible to shake what is fit for the monks’ use. Although it is permitted to receive raw meat and raw blood for one’s own benefit in cases of afflictions caused by non-humans, as stated in the Mahāvagga (264), and though receiving raw meat is generally prohibited, as in the Dīgha Nikāya (1.10, 194), here, since it is not taken for oneself or another monk’s benefit, it is said, “Lion’s leavings, etc., are permissible.” One can purify the thought means one can recognize the non-arisen state of the thought, “He will give to me too,” or one can discern with a pure mind, “I have taken it to give to the novice.” But if it was received even at the beginning, they say, “If it was received with the perception, ‘When he who has taken it has gone, he might give to me too.’” ၁၁၄. ကောဋ္ဌာသေ ကရောတီတိ ‘‘ဘိက္ခူ သာမဏေရာ စ အတ္တနော အတ္တနော အဘိရုစိတံ ကောဋ္ဌာသံ ဂဏှန္တူ’’တိ သဗ္ဗေသံ သမကေ ကောဋ္ဌာသေ ကရောတိ. ဂဟိတာဝသေသန္တိ သာမဏေရေဟိ ဂဟိတကောဋ္ဌာသတော အဝသေသံ. ဂဏှိတွာတိ ‘‘မယှံ ဣဒံ ဂဏှိဿာမီ’’တိ ဂဟေတွာ. ဣဓ ဂဟိတာဝသေသံ နာမ တေန ဂဏှိတွာ ပုန ဌပိတံ. 114. “Koṭṭhāse karotī”ti means making portions, that is, “Let the monks and novices each take their preferred portion,” thus making equal portions for all. “Gahitāvasesan”ti refers to what remains from the portions taken by the novices. “Gaṇhitvā”ti means having taken, thinking, “I will take this for myself.” Here, “gahitāvasesaṃ” means what was taken by him and then put back again. ပဋိဂ္ဂဟေတွာတိ တဒဟု ပဋိဂ္ဂဟေတွာ. တေနေဝ ‘‘ယာဝကာလိကေန ယာဝဇီဝိကသံသဂ္ဂေ ဒေါသော နတ္ထီ’’တိ ဝုတ္တံ. သစေ ပန ပုရိမဒိဝသေ ပဋိဂ္ဂဟေတွာ ဌပိတာ ဟောတိ, သာမိသေန မုခေန တဿာ ဝဋ္ဋိယာ ဓူမံ ပိဝိတုံ န ဝဋ္ဋတိ. သမုဒ္ဒေါဒကေနာတိ အပ္ပဋိဂ္ဂဟိတသမုဒ္ဒေါဒကေန. Having received means having received it that day. Therefore, it is said, “There is no offense in mixing a short-term allowable with a life-long allowable.” But if it was received and set aside the previous day, it is not proper to drink the smoke from that wick with a mouth that has food. “With seawater” means with unreceived seawater. ဟိမကရကာ နာမ ကဒါစိ ဝဿောဒကေန သဟ ပတနကာ ပါသာဏလေခါ ဝိယ ဃနီဘူတာ ဥဒကဝိသေသာ, တေသု ပဋိဂ္ဂဟဏကိစ္စံ နတ္ထိ. တေနာဟ ‘‘ဥဒကဂတိကာ ဧဝါ’’တိ. ယသ္မာ ကတကဋ္ဌိ ဥဒကံ ပသာဒေတွာ ဝိသုံ တိဋ္ဌတိ, တသ္မာ ‘‘အဗ္ဗောဟာရိက’’န္တိ ဝုတ္တံ. ဣမိနာ အပ္ပဋိဂ္ဂဟိတာပတ္တီဟိ အဗ္ဗောဟာရိကံ, ဝိကာလဘောဇနာပတ္တီဟိပိ အဗ္ဗောဟာရိကန္တိ ဒဿေတိ. လဂ္ဂတီတိ သုက္ခေ မုခေ စ ဟတ္ထေ စ မတ္တိကာဝဏ္ဏံ ဒဿေန္တံ လဂ္ဂတိ. ဗဟလန္တိ ဟတ္ထမုခေသု အလဂ္ဂနကမ္ပိ ပဋိဂ္ဂဟေတဗ္ဗံ. Hailstones, sometimes falling with rainwater, are a special kind of water, solidified like lines on a stone. There is no obligation to accept them. Therefore, it is said, “They are of the nature of water.” Because kataka powder, having clarified the water, remains separate, it is called “not a consumable item.” By this, he shows that it is not considered a consumable with regard to the offense of not receiving, nor with regard to the offense of eating at the wrong time. “Clings” means it clings, showing a clay color on a dry mouth or hand. “Thick” means even if it does not cling to the hands or mouth, it should be accepted. ဝါသမတ္တန္တိ ရေဏုခီရာဘာဝံ ဒဿေတိ. ပါနီယံ ဂဟေတွာတိ အတ္တနောယေဝ အတ္ထာယ ဂဟေတွာ. သစေ ပန ပီတာဝသေသကံ တတ္ထေဝ အာကိရိဿာမီတိ ဂဏှာတိ, ပုန ပဋိဂ္ဂဟဏကိစ္စံ [Pg.221] နတ္ထိ. အာကိရတိ, ပဋိဂ္ဂဟေတဗ္ဗန္တိ ပုပ္ဖရသဿ ပညာယနတော ဝုတ္တံ. ဝိက္ခမ္ဘေတွာတိ ဝိယူဟိတွာ, အပနေတွာတိ အတ္ထော. “Just for scent” indicates the absence of pollen and milk-sap. “Having taken drinking water” means taking it for one’s own purpose. But if one takes it thinking, “I will scatter the leftover drink right there,” there is no need for a further act of receiving. “He scatters” and “it should be received” are said because flower juice is discernible. “Having dispersed” means having pushed away or removed—this is the meaning. ၁၁၅. မဟာဘူတေသူတိ ပါဏသရီရသန္နိဿိတေသု ပထဝီအာဒိမဟာဘူတေသု. သဗ္ဗံ ဝဋ္ဋတီတိ အတ္တနော ပရေသဉ္စ သရီရသန္နိဿိတံ သဗ္ဗံ ဝဋ္ဋတိ, အကပ္ပိယမံသာနုလောမတာယ ထုလ္လစ္စယာဒိံ န ဇနေတီတိ အဓိပ္ပာယော. ပတတီတိ အတ္တနော သရီရတော ဆိဇ္ဇိတွာ ပတတိ. ‘‘ရုက္ခတော ဆိန္ဒိတွာ’’တိ ဝုတ္တတ္တာ မတ္တိကတ္ထာယ ပထဝိံ ခဏိတုံ, အညမ္ပိ ယံ ကိဉ္စိ မူလပဏ္ဏာဒိဝိသဘေသဇ္ဇံ ဆိန္ဒိတွာ ဆာရိကံ အကတွာပိ အပ္ပဋိဂ္ဂဟိတမ္ပိ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတီတိ ဒဋ္ဌဗ္ဗံ. 115. “In the great elements” means in the great elements beginning with earth that are connected with the bodies of living beings. “All is allowable” means everything connected with one’s own body or the bodies of others is allowable; the intention is that it does not give rise to a grave offense and so on, by being similar to unallowable meat. “Falls” means it falls, having been severed from one’s own body. Because it is said, “Having cut from a tree,” it should be understood that it is allowable to dig earth for clay, and also to use any other root, leaf, or specific medicinal substance, having cut it, even if not made into ash and even if not received. ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha. ပဋိဂ္ဂဟဏဝိနိစ္ဆယကထာလင်္ကာရော နာမ Named ‘The Ornament of the Discourse on the Determination of Acceptance’ ဝီသတိမော ပရိစ္ဆေဒေါ. The Twentieth Chapter. ၂၁. ပဝါရဏာဝိနိစ္ဆယကထာ 21. The Discourse on the Determination of Pavāraṇā ၁၁၆. ဧဝံ ပဋိဂ္ဂဟဏဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ပဝါရဏာဝိနိစ္ဆယံ ကထေတုံ ‘‘ပဋိက္ခေပပဝါရဏာ’’တိအာဒိမာဟ. တတ္ထ ပဋိက္ခိပနံ ပဋိက္ခေပေါ, အသမ္ပဋိစ္ဆနန္တိ အတ္ထော. ပဝါရိယတေ ပဝါရဏာ, ပဋိသေဓနန္တျတ္ထော. ပဋိက္ခေပသင်္ခါတာ ပဝါရဏာ ပဋိက္ခေပပဝါရဏာ. အထ ဝါ ပဋိက္ခေပဝသေန ပဝါရဏာ ပဋိက္ခေပပဝါရဏာ. ပဉ္စန္နံ ဘောဇနာနံ အညတရံ ဘုဉ္ဇန္တဿ အညသ္မိံ ဘောဇနေ အဘိဟဋေ ပဋိက္ခေပသင်္ခါတာ ပဝါရဏာတိ သမ္ဗန္ဓော. 116. Having thus discussed the determination concerning acceptance, now, in order to discuss the determination concerning pavāraṇā, he begins with 'the refusal-pavāraṇā,' and so forth. Herein, 'paṭikkhepa' is the act of refusing, meaning non-acceptance. From 'pavāriyate' (one is invited) comes 'pavāraṇā'; the meaning is rejection. The pavāraṇā known as refusal is the refusal-pavāraṇā. Or alternatively, the pavāraṇā by way of refusal is the refusal-pavāraṇā. The connection is that for one eating any of the five kinds of food, if another food is brought, the pavāraṇā known as refusal applies. ၁၁၇. ယံ အသ္နာတီတိ ယံ ဘုဉ္ဇတိ. အမ္ဗိလပါယာသာဒီသူတိ အာဒိ-သဒ္ဒေန ခီရပါယာသာဒိံ သင်္ဂဏှာတိ. တတ္ထ အမ္ဗိလပါယာသဂ္ဂဟဏေန [Pg.222] တက္ကာဒိအမ္ဗိလသံယုတ္တာ ဃနယာဂု ဝုတ္တာ. ခီရပါယာသဂ္ဂဟဏေန ခီရသံယုတ္တာ ယာဂု သင်္ဂယှတိ. ပဝါရဏံ ဇနေတီတိ အနတိရိတ္တဘောဇနာပတ္တိနိဗန္ဓနံ ပဋိက္ခေပံ သာဓေတိ. ကတောပိ ပဋိက္ခေပေါ အနတိရိတ္တဘောဇနာပတ္တိနိဗန္ဓနော န ဟောတိ, အကတဋ္ဌာနေယေဝ တိဋ္ဌတီတိ အာဟ ‘‘ပဝါရဏံ န ဇနေတီ’’တိ. 117. “What one eats” means what one consumes. “In sour rice-porridge, etc.”—by the word 'etc.,' milk rice-porridge and the like are included. There, by the mention of sour rice-porridge, thick gruel mixed with buttermilk and the like is meant. By the mention of milk rice-porridge, gruel mixed with milk is included. “It produces pavāraṇā” means it accomplishes the refusal that is the cause for the offense of eating what is not a leftover. Even when a refusal is made, it is not the cause for the offense of eating what is not a leftover; it remains as if not done. Hence, it is said, “it does not produce pavāraṇā.” ‘‘ယာဂု-သဒ္ဒဿ ပဝါရဏဇနကယာဂုယာပိ သာဓာရဏတ္တာ ‘ယာဂုံ ဂဏှထာ’တိ ဝုတ္တေပိ ပဝါရဏာ ဟောတီတိ ပဝါရဏံ ဇနေတိယေဝါတိ ဝုတ္တ’’န္တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. တံ ပရတော တတ္ထေဝ ‘‘ဘတ္တမိဿကံ ယာဂုံ အာဟရိတွာ’’တိ ဧတ္ထ ဝုတ္တကာရဏေန န သမေတိ. ဝုတ္တဉှိ တတ္ထ – ဟေဋ္ဌာ အယာဂုကေ နိမန္တနေ ဥဒကကဉ္ဇိကခီရာဒီဟိ သဒ္ဓိံ မဒ္ဒိတံ ဘတ္တမေဝ သန္ဓာယ ‘‘ယာဂုံ ဂဏှထာ’’တိ ဝုတ္တတ္တာ ပဝါရဏာ ဟောတိ. ‘‘ဘတ္တမိဿကံ ယာဂုံ အာဟရိတွာ’’တိ ဧတ္ထ ပန ဝိသုံ ယာဂုယာ ဝိဇ္ဇမာနတ္တာ ပဝါရဏာ န ဟောတီတိ. တသ္မာ တတ္ထ ဝုတ္တနယေနေဝ ခီရာဒီဟိ သဒ္ဓိံ မဒ္ဒိတံ ဘတ္တမေဝ သန္ဓာယ ‘‘ယာဂုံ ဂဏှထာ’’တိ ဝုတ္တတ္တာ ယာဂုယာဝ တတ္ထ အဘာဝတော ပဝါရဏာ ဟောတီတိ ဧဝမေတ္ထ ကာရဏံ ဝတ္တဗ္ဗံ. ဧဝဉှိ သတိ ပရတော ‘‘ယေနာပုစ္ဆိတော, တဿ အတ္ထိတာယာ’’တိ အဋ္ဌကထာယ ဝုတ္တကာရဏေနပိ သံသန္ဒတိ, အညထာ ဂဏ္ဌိပဒေသုယေဝ ပုဗ္ဗာပရဝိရောဓော အာပဇ္ဇတိ, အဋ္ဌကထာယ စ န သမေတီတိ. သစေ…ပေ… ပညာယတီတိ ဣမိနာ ဝုတ္တပ္ပမာဏဿ မစ္ဆမံသခဏ္ဍဿ နဟာရုနော ဝါ သဗ္ဘာဝမတ္တံ ဒဿေတိ. တာဟီတိ ပုထုကာဟိ. “Since the term 'yāgu' is also common to the congee that generates pavāraṇā, even when it is said 'take the congee', pavāraṇā occurs, thus it is said 'it certainly generates pavāraṇā'—this is what is stated in all three subcommentaries.” This does not agree with the reason stated later in the same text, in the phrase “having brought congee mixed with rice.” For it is explained there that in a previous invitation without congee, because “take the congee” is said with reference to rice itself mixed with water, rice-water, milk, etc., a pavāraṇā occurs. But in the phrase “having brought congee mixed with rice,” since the congee exists separately here, a pavāraṇā does not arise. Therefore, the reason should be stated here thus: in that case, by the same method, because “take the congee” is said with reference to rice itself mixed with milk, etc., and because congee itself is absent there, a pavāraṇā occurs. If this is so, it also agrees with the reason stated later in the commentary: “by whom it was asked, because of its existence.” Otherwise, a contradiction between earlier and later statements arises in the subcommentaries themselves, and it does not agree with the commentary. If... as is evident... by this, he indicates the mere presence of the stated amount of a piece of fish or meat, or of a tendon. “Tāhī”ti means by flattened rice. သာလိဝီဟိယဝေဟိ ကတသတ္တူတိ ယေဘုယျနယေန ဝုတ္တံ, သတ္တ ဓညာနိ ပန ဘဇ္ဇိတွာ ကတောပိ သတ္တုယေဝ. တေနေဝါဟ ‘‘ကင်္ဂုဝရက…ပေ… သတ္တုသင်္ဂဟမေဝ ဂစ္ဆတီ’’တိ. သတ္တုမောဒကောတိ သတ္တုယော ပိဏ္ဍေတွာ ကတော အပက္ကော သတ္တုဂုဠော[Pg.223]. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၂၃၈-၂၃၉) ပန ‘‘သတ္တုမောဒကောတိ သတ္တုံ တေမေတွာ ကတော အပက္ကော, သတ္တုံ ပန ပိသိတွာ ပိဋ္ဌံ ကတွာ တေမေတွာ ပူဝံ ကတွာ ပစန္တိ, တံ န ပဝါရေတီ’’တိ ဝုတ္တံ. “Sattu made from rice and barley” is said as a general rule, but even when made by roasting seven kinds of grain, it is still sattu. Hence it is said, “millet, panic seeds... it is included in the category of sattu.” “Sattumodaka” refers to an uncooked ball of sattu made by kneading sattu together. However, the Vimativinodanī (Vmv. 2.238-239) states, “Sattumodaka is sattu moistened and made uncooked. But if sattu is ground, made into flour, moistened, made into a cake, and cooked, that does not cause pavāraṇā.” ပဉ္စန္နံ ဘောဇနာနံ အညတရဝသေန ဝိပ္ပကတဘောဇနဘာဝဿ ဥပစ္ဆိန္နတ္တာ ‘‘မုခေ သာသပမတ္တမ္ပိ…ပေ… န ပဝါရေတီ’’တိ ဝုတ္တံ. ‘‘အကပ္ပိယမံသံ ပဋိက္ခိပတိ, န ပဝါရေတီ’’တိ ဝစနတော သစေ သံဃိကံ လာဘံ အတ္တနော အပါပုဏန္တံ ဇာနိတွာ ဝါ အဇာနိတွာ ဝါ ပဋိက္ခိပတိ, န ပဝါရေတိ ပဋိက္ခိပိတဗ္ဗဿေဝ ပဋိက္ခိတ္တတ္တာ, အလဇ္ဇိသန္တကံ ပဋိက္ခိပန္တောပိ န ပဝါရေတိ. အဝတ္ထုတာယာတိ အနတိရိတ္တာပတ္တိသာဓိကာယ ပဝါရဏာယ အဝတ္ထုဘာဝတော. ဧတေန ပဋိက္ခိပိတဗ္ဗဿေဝ ပဋိက္ခိတ္တဘာဝံ ဒီပေတိ. ယဉှိ ပဋိက္ခိပိတဗ္ဗံ ဟောတိ, တဿ ပဋိက္ခေပေါ အာပတ္တိယာ အင်္ဂံ န ဟောတီတိ တံ ပဝါရဏာယ အဝတ္ထူတိ ဝုစ္စတိ. Because the state of the food being considered 'improperly handled' is precluded by means of any one of the five kinds of food, it is said, 'even a mustard seed's worth in the mouth... does not constitute a refusal.' From the statement, 'He refuses meat that is unlawful; this does not constitute a refusal,' it follows that if one refuses a gain belonging to the Sangha that has not reached oneself, whether knowingly or unknowingly, it does not constitute a refusal, because what ought to be refused has been refused. One who refuses what belongs to a shameless person also does not make a valid refusal. 'Because of being without basis' means because of being without a basis for a refusal that would establish an offense concerning food that is not a leftover. By this, he shows that what ought to be refused has been refused. For that which ought to be refused, its refusal is not a factor in an offense; thus, it is said to be without basis for a refusal. ၁၁၈. အာသန္နတရံ အင်္ဂန္တိ ဟတ္ထပါသတော ဗဟိ ဌတွာ ဩနမိတွာ ဒေန္တဿ သီသံ အာသန္နတရံ ဟောတိ, တဿ ဩရိမန္တေန ပရိစ္ဆိန္ဒိတဗ္ဗံ. 118. `The nearer part` means that when one stands outside arm's reach and bends down to give something, the head becomes nearer; the boundary should be determined by its nearer side. ဥပနာမေတီတိ ဣမိနာ ကာယာဘိဟာရံ ဒဿေတိ. အပနာမေတွာတိ အဘိမုခံ ဟရိတွာ. ဣဒံ ဘတ္တံ ဂဏှာတိ ဝဒတီတိ ကိဉ္စိ အပနာမေတွာ ဝဒတိ. ကေဝလံ ဝါစာဘိဟာရဿ အနဓိပ္ပေတတ္တာ ဂဏှထာတိ ဂဟေတုံ အာရဒ္ဓံ. ဟတ္ထပါသတော ဗဟိ ဌိတဿ သတိပိ ဒါတုကာမတာဘိဟာရေ ပဋိက္ခိပန္တဿ ဒူရဘာဝေနေဝ ပဝါရဏာယ အဘာဝတော ထေရဿပိ ဒူရဘာဝမတ္တံ ဂဟေတွာ ပဝါရဏာယ အဘာဝံ ဒဿေန္တော ‘‘ထေရဿ ဒူရဘာဝတော’’တိအာဒိမာဟ, န ပန ထေရဿ အဘိဟာရသမ္ဘဝတော. သစေပိ ဂဟေတွာ ဂတော ဟတ္ထပါသေ ဌိတော [Pg.224] ဟောတိ, ကိဉ္စိ ပန အဝတွာ အာဓာရဋ္ဌာနေ ဌိတတ္တာ အဘိဟာရော နာမ န ဟောတီတိ ‘‘ဒူတဿ စ အနဘိဟရဏတော’’တိ ဝုတ္တံ. ‘‘ဂဟေတွာ အာဂတေန ‘ဘတ္တံ ဂဏှထာ’တိ ဝုတ္တေ အဘိဟာရော နာမ ဟောတီတိ ‘သစေ ပန ဂဟေတွာ အာဂတော ဘိက္ခု…ပေ… ပဝါရဏာ ဟောတီ’တိ ဝုတ္တ’’န္တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. ကေစိ ပန ‘‘ပတ္တံ ကိဉ္စိပိ ဥပနာမေတွာ ‘ဣမံ ဘတ္တံ ဂဏှထာ’တိ ဝုတ္တန္တိ ဂဟေတဗ္ဗ’’န္တိ ဝဒန္တိ, တံ ယုတ္တံ ဝိယ ဒိဿတိ ဝါစာဘိဟာရဿ ဣဓ အနဓိပ္ပေတတ္တာ. `Upanāmeti` indicates a physical presentation. `Apanāmetvā` means having brought it forward. Saying, 'Take this food,' means one says it after having brought something forward. Because a merely verbal presentation is not intended, 'take' means it has begun to be taken. For one standing outside arm's reach, even if there is an intention to give and a presentation, when one refuses, there is no valid refusal due to the distance. To show the absence of a valid refusal by considering merely the elder's distance, he says, 'due to the elder's distance,' and so forth, and not because a presentation to the elder is possible. Even if, having taken it, one comes and stands within arm's reach, if one stands silently in the serving place without saying anything, it is not considered a presentation; hence, it is said, 'and due to the messenger not presenting it.' 'When one who has taken it and come says, "Take this food," it is a presentation; thus it is said, "if, however, a monk who has taken it and come... a valid refusal occurs"'—this is stated in all three glosses. Some, however, say, 'It should be understood as said after having presented the bowl even slightly, "Take this food."' This seems reasonable, as a merely verbal presentation is not intended here. ပရိဝေသနာယာတိ ဘတ္တဂ္ဂေ. အဘိဟဋာဝ ဟောတီတိ ပရိဝေသကေနေဝ အဘိဟဋာ ဟောတိ. တတော ဒါတုကာမတာယ ဂဏှန္တံ ပဋိက္ခိပန္တဿ ပဝါရဏာ ဟောတီတိ ဧတ္ထ အဂ္ဂဏှန္တမ္ပိ ပဋိက္ခိပတော ပဝါရဏာ ဟောတိယေဝ. ကသ္မာ? ဒါတုကာမတာယ အဘိဟဋတ္တာ, ‘‘တသ္မာ သာ အဘိဟဋာဝ ဟောတီ’’တိ ဟိ ဝုတ္တံ. တေနေဝ တီသုပိ ဂဏ္ဌိပဒေသု ‘‘ဒါတုကာမာဘိဟာရေ သတိ ကေဝလံ ‘ဒဿာမီ’တိ ဂဟဏမေဝ အဘိဟာရော န ဟောတိ, ‘ဒဿာမီ’တိ ဂဏှန္တေပိ အဂဏှန္တေပိ ဒါတုကာမတာဘိဟာရောဝ အဘိဟာရော ဟောတိ, တသ္မာ ဂဟဏသမယေ ဝါ အဂ္ဂဟဏသမယေ ဝါ တံ ပဋိက္ခိပတော ပဝါရဏာ ဟောတီ’’တိ ဝုတ္တံ. ဣဒါနိ တဿ အသတိ ဒါတုကာမတာဘိဟာရေ ဂဟဏသမယေပိ ပဋိက္ခိပတော ပဝါရဏာ န ဟောတီတိ ဒဿေတုံ ‘‘သစေ ပနာ’’တိအာဒိ ဝုတ္တံ. ကဋစ္ဆုနာ အနုက္ခိတ္တမ္ပိ ပုဗ္ဗေ ဧဝ အဘိဟဋတ္တာ ပဝါရဏာ ဟောတီတိ ‘‘အဘိဟဋာဝ ဟောတီ’’တိ ဝုတ္တံ. ဥဒ္ဓဋမတ္တေတိ ဘာဇနတော ဝိယောဇိတမတ္တေ. ဒွိန္နံ သမဘာရေပီတိ ပရိဝေသကဿ စ အညဿ စ ဘတ္တပစ္ဆိဘာရဂ္ဂဟဏေ သမ္ဘူတေပီတိ အတ္ထော. `For serving` means in the dining hall. `It is already presented` means it has already been presented by the server. Therefore, for one who refuses something being taken with the intention to give, a valid refusal occurs. Here, even for one who refuses without taking, a valid refusal certainly occurs. Why? Because it has been presented with the intention to give; for it is said, 'Therefore, it is already presented.' For this reason, in all three glosses, it is said: 'When there is a presentation with the intention to give, the mere act of taking, thinking "I will give," is not the presentation. Whether one takes it thinking "I will give" or does not take it, the presentation with the intention to give is itself the presentation. Therefore, refusing it, whether at the time of taking or at the time of not taking, constitutes a valid refusal.' Now, to show that if there is no presentation with the intention to give, refusing it even at the time of taking does not constitute a valid refusal, 'But if...' and so forth is said. Even if it has not been taken out with a ladle, because it was already presented beforehand, a valid refusal occurs; hence, it is said, 'It is already presented.' `Just lifted` means merely separated from the container. `Even when the shares are equal` means when the taking hold of the load of the remaining rice container occurs for both the server and another person equally. ၁၁၉. ရသံ ဂဏှထာတိ ဧတ္ထ ကေဝလံ မံသရသဿ အပဝါရဏာဇနကဿ နာမေန ဝုတ္တတ္တာ ပဋိက္ခိပတော ပဝါရဏာ န [Pg.225] ဟောတိ. မစ္ဆရသန္တိအာဒီသု မစ္ဆော စ ရသဉ္စာတိ အတ္ထသမ္ဘဝတော, ဝတ္ထုနောပိ တာဒိသတ္တာ ပဝါရဏာ ဟောတိ. ‘‘ဣဒံ ဂဏှထာ’’တိပိ အဝတွာ တုဏှီဘူတေန အဘိဟဋံ ပဋိက္ခိပတောပိ ဟောတိ ဧဝ. 119. Regarding 'Take some broth,' since this is said using merely the name for meat broth, which does not occasion a valid refusal, for one who refuses, a valid refusal does not occur. In cases such as 'fish broth,' because the meaning 'fish and broth' is possible, and because the substance is also of that nature, a valid refusal occurs. Even for one who refuses what is presented by a person who is silent, without saying 'Take this,' a valid refusal still occurs. ကရမ္ဗကောတိ မိဿကာဓိဝစနမေတံ. ယဉှိ ဗဟူဟိ မိဿေတွာ ကရောန္တိ, သော ‘‘ကရမ္ဗကော’’တိ ဝုစ္စတိ, သော သစေပိ မံသေန မိဿေတွာ ကတော ဟောတိ, ‘‘ကရမ္ဗကံ ဂဏှထာ’’တိ အပဝါရဏာရဟဿ နာမေန ဝုတ္တတ္တာ ပဋိက္ခိပတော ပဝါရဏာ န ဟောတိ. ‘‘မံသကရမ္ဗကံ ဂဏှထာ’’တိ ဝုတ္တေ ပန ‘‘မံသမိဿကံ ဂဏှထာ’’တိ ဝုတ္တံ ဟောတိ, တသ္မာ ပဝါရဏာဝ ဟောတိ. `Karambaka` is a term for a mixture. Whatever is made by mixing many things is called a `karambaka`. Even if it is made mixed with meat, when it is said, 'Take the karambaka,' since it is spoken of by a name for something not subject to a valid refusal, for one who refuses, a valid refusal does not occur. But when it is said, 'Take the meat-karambaka,' it is as if 'Take the meat-mixture' has been said; therefore, a valid refusal does occur. ၁၂၀. ‘‘ဥဒ္ဒိဿကတ’’န္တိ မညမာနောတိ ဧတ္ထ ‘‘ဝတ္ထုနော ကပ္ပိယတ္တာ အကပ္ပိယသညာယ ပဋိက္ခေပတောပိ အစိတ္တကတ္တာ ဣမဿ သိက္ခာပဒဿ ပဝါရဏာ ဟောတီ’’တိ ဝဒန္တိ. ‘‘ဟေဋ္ဌာ အယာဂုကေ နိမန္တနေ ဥဒကကဉ္ဇိကခီရာဒီဟိ သဒ္ဓိံ မဒ္ဒိတံ ဘတ္တမေဝ သန္ဓာယ ‘ယာဂုံ ဂဏှထာ’တိ ဝုတ္တတ္တာ ပဝါရဏာ ဟောတိ, ‘ဘတ္တမိဿကံ ယာဂုံ အာဟရိတွာ’တိ ဧတ္ထ ပန ဝိသုံ ယာဂုယာ ဝိဇ္ဇမာနတ္တာ ပဝါရဏာ န ဟောတီ’’တိ ဝဒန္တိ. အယမေတ္ထ အဓိပ္ပာယောတိ ‘‘ယေနာပုစ္ဆိတော’’တိအာဒိနာ ဝုတ္တမေဝတ္ထံ သန္ဓာယ ဝဒတိ. ကာရဏံ ပနေတ္ထ ဒုဒ္ဒသန္တိ ဧတ္ထ ဧကေ တာဝ ဝဒန္တိ ‘‘ယသ္မာ ယာဂုမိဿကံ နာမ ဘတ္တမေဝ န ဟောတိ, ခီရာဒိကမ္ပိ ဟောတိယေဝ, တသ္မာ ကရမ္ဗကေ ဝိယ ပဝါရဏာယ န ဘဝိတဗ္ဗံ, ဧဝဉ္စ သတိ ‘ယာဂု ဗဟုတရာ ဝါ ဟောတိ သမသမာ ဝါ, န ပဝါရေတိ, ယာဂု မန္ဒာ, ဘတ္တံ ဗဟုတရံ, ပဝါရေတီ’တိ ဧတ္ထ ကာရဏံ ဒုဒ္ဒသ’’န္တိ. ကေစိ ပန ဝဒန္တိ ‘‘ယာဂုမိဿကံ နာမ ဘတ္တံ, တသ္မာ တံ ပဋိက္ခိပတော ပဝါရဏာယ ဧဝ ဘဝိတဗ္ဗံ, ဧဝဉ္စ သတိ ‘ဣဓ ပဝါရဏာ ဟောတိ, န ဟောတီ’တိ ဧတ္ထ ကာရဏံ ဒုဒ္ဒသ’’န္တိ. 120. Here, regarding 'perceiving it as specifically intended,' they say: 'Because the object is allowable, even when one refuses it with the perception that it is unallowable, since this is unintentional, a valid refusal occurs under this training rule.' They say: 'In the case of an invitation that is not for gruel, when it is said, "Take the gruel," referring to rice itself mashed with water, rice-scum, milk, and so on, a valid refusal occurs. But in the case of "having brought gruel mixed with rice," since the gruel exists separately, a valid refusal does not occur.' This is the intended meaning here; he speaks referring to the meaning stated in 'by whom he was asked,' and so on. The reason here is difficult to discern. On this, some say: 'Because what is called "gruel-mixed" is not just rice, but can also be milk and so on, therefore, as in the case of a `karambaka`, there should not be a valid refusal. This being so, in the case of "if the gruel is more abundant or equal, one does not make a valid refusal; if the gruel is less and the rice is more abundant, one makes a valid refusal," the reason is difficult to discern.' But others say: 'What is called "gruel-mixed" is rice; therefore, for one who refuses it, there should indeed be a valid refusal. This being so, in the case of "here a valid refusal occurs, here it does not," the reason is difficult to discern.' ယထာ [Pg.226] စေတ္ထ ကာရဏံ ဒုဒ္ဒသံ, ဧဝံ ပရတော ‘‘မိဿကံ ဂဏှထာ’’တိ ဧတ္ထာပိ ကာရဏံ ဒုဒ္ဒသမေဝါတိ ဝေဒိတဗ္ဗံ. န ဟိ ပဝါရဏပ္ပဟောနကဿ အပ္ပဗဟုဘာဝေါ ပဝါရဏာယ ဘာဝါဘာဝနိမိတ္တံ, ကိဉ္စရဟိ ပဝါရဏာဇနကဿ နာမ ဂဟဏမေဝေတ္ထ ပမာဏံ, တသ္မာ ‘‘ဣဒဉ္စ ကရမ္ဗကေန န သမာနေတဗ္ဗ’’န္တိအာဒိနာ ယမ္ပိ ကာရဏံ ဝုတ္တံ, တမ္ပိ ပုဗ္ဗေ ဝုတ္တေန သံသန္ဒိယမာနံ န သမေတိ. ယဒိ ဟိ မိဿကန္တိ ဘတ္တမိဿကေယေဝ ရုဠှံ သိယာ, ဧဝံ သတိ ယထာ ‘‘ဘတ္တမိဿကံ ဂဏှထာ’’တိ ဝုတ္တေ ဘတ္တံ ဗဟုတရံ ဝါ သမံ ဝါ အပ္ပတရံ ဝါ ဟောတိ, ပဝါရေတိယေဝ, ဧဝံ ‘‘မိဿကံ ဂဏှထာ’’တိ ဝုတ္တေပိ အပ္ပတရေပိ ဘတ္တေ ပဝါရဏာယ ဘဝိတဗ္ဗံ ‘‘မိဿက’’န္တိ ဘတ္တမိဿကေယေဝ ရုဠှတ္တာ. တထာ ဟိ ‘‘မိဿကန္တိ ဘတ္တမိဿကေယေဝ ရုဠှဝေါဟာရတ္တာ ဣဒံ ပန ဘတ္တမိဿကမေဝါတိ ဝုတ္တ’’န္တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. အထ မိဿကန္တိ ဘတ္တမိဿကေ ရုဠှံ န ဟောတိ, မိဿကဘတ္တံ ပန သန္ဓာယ ‘‘မိဿကံ ဂဏှထာ’’တိ ဝုတ္တန္တိ. ဧဝမ္ပိ ယထာ အယာဂုကေ နိမန္တနေ ခီရာဒီဟိ သမ္မဒ္ဒိတံ ဘတ္တမေဝ သန္ဓာယ ‘‘ယာဂုံ ဂဏှထာ’’တိ ဝုတ္တေ ပဝါရဏာ ဟောတိ, ဧဝမိဓာပိ မိဿကဘတ္တမေဝ သန္ဓာယ ‘‘မိဿကံ ဂဏှထာ’’တိ ဝုတ္တေ ဘတ္တံ အပ္ပံ ဝါ ဟောတု, ဗဟု ဝါ, ပဝါရဏာ ဧဝ သိယာ, တသ္မာ မိဿကန္တိ ဘတ္တမိဿကေ ရုဠှံ ဝါ ဟောတု, မိဿကံ သန္ဓာယ ဘာသိတံ ဝါ, ဥဘယထာပိ ပုဗ္ဗေနာပရံ န သမေတီတိ ကိမေတ္ထ ကာရဏစိန္တာယ. ဤဒိသေသု ပန ဌာနေသု အဋ္ဌကထာပမာဏေနေဝ ဂန္တဗ္ဗန္တိ အယံ အမှာကံ ခန္တိ. Just as the reason here is difficult to discern, so it should be understood that in the case of 'Take the mixed,' the reason is equally difficult to discern. For the scarcity or abundance of what is suitable for refusal is not the cause for the presence or absence of refusal. What then is the standard here? It is only the taking of the name of that which generates a refusal. Therefore, the reason stated—'This should not be equated with a mixed dish (karambaka)'—also, when compared with what was previously said, does not accord. If 'mixed' were established to refer only to mixed rice, then just as when it is said, 'Take the mixed rice,' whether the rice is more, equal, or less, one indeed refuses; so too when it is said, 'Take the mixed,' even if the rice is less, there should be a refusal, since 'mixed' is established to mean only mixed rice. Thus, it is said in all three knot-passages: 'Because 'mixed' is established in common usage to mean mixed rice, this refers only to mixed rice.' But if 'mixed' is not established to refer to mixed rice, and it is mixed rice that is intended when it is said, 'Take the mixed,' then just as in an invitation for non-gruel, when it is said, 'Take the gruel,' referring to rice mixed with milk and so on, there is a refusal; so too here, when it is said, 'Take the mixed,' referring to mixed rice, whether the rice is little or much, there would indeed be a refusal. Therefore, whether 'mixed' is established to mean mixed rice or the word is spoken with reference to something mixed, in both cases, the earlier and later statements do not accord. So what is the use of considering the reason here? In such cases, one should proceed only according to the authority of the Commentary—this is our acceptance. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၂၃၈-၂၃၉) ပန ‘‘ဥဒ္ဒိဿကတန္တိ မညမာနောတိ ဧတ္ထ ဝတ္ထုနော ကပ္ပိယတ္တာ ‘ပဝါရိတောဝ ဟောတီ’တိ ဝုတ္တံ. တဉ္စေ ဥဒ္ဒိဿကတမေဝ ဟောတိ, ပဋိက္ခေပေါ နတ္ထိ. အယမေတ္ထာဓိပ္ပာယောတိ ‘ယေနာပုစ္ဆိတော’တိအာဒိနာ ဝုတ္တမေဝတ္ထံ သန္ဓာယ ဝဒတိ. ကာရဏံ ပနေတ္ထ ဒုဒ္ဒသန္တိ ဘတ္တဿ ဗဟုတရဘာဝေ [Pg.227] ပဝါရဏာယ သမ္ဘဝကာရဏံ ဒုဒ္ဒသံ, အညထာ ကရမ္ဗကေပိ မစ္ဆာဒိဗဟုဘာဝေ ပဝါရဏာ ဘဝေယျာတိ အဓိပ္ပာယော. ယထာ စေတ္ထ ကာရဏံ ဒုဒ္ဒသံ, ဧဝံ ပရတော ‘မိဿကံ ဂဏှထာ’တိ ဧတ္ထာပိ ကာရဏံ ဒုဒ္ဒသမေဝါတိ ဒဋ္ဌဗ္ဗံ. ယဉ္စ ‘ဣဒံ ပန ဘတ္တမိဿကမေဝါ’တိအာဒိ ကာရဏံ ဝုတ္တံ, တမ္ပိ ‘အပ္ပတရံ န ပဝါရေတီ’တိ ဝစနေန န သမေတီ’’တိ ဧတ္တကမေဝ ဝုတ္တံ. In the Vimativinodanī it is said: 'Here, regarding “thinking it is designated food,” due to the suitability of the item, it is stated, “he has indeed made a refusal.” If it is simply designated food, there is no refusal. This is the intended meaning here,’ he says, referring to the meaning stated in the passage beginning with “by whom he was asked.” ‘The reason here is difficult to discern’ means the reason for the possibility of refusal when the rice is more abundant is difficult to discern; otherwise, even in a mixed dish with an abundance of fish and so on, a refusal might occur—this is the intended meaning. ‘Just as the reason here is difficult to discern, so too it should be seen that in the following case of “Take the mixed,” the reason is equally difficult to discern.’ ‘And the reason that was stated, beginning with “this is indeed mixed rice,” also does not accord with the statement “one does not refuse a smaller amount”’—only this much is stated. ‘‘ဝိသုံ ကတွာ ဒေတီတိ ဘတ္တဿ ဥပရိ ဌိတံ ရသာဒိံ ဝိသုံ ဂဟေတွာ ဒေတီ’’တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. ကေဟိစိ ပန ‘‘ယထာ ဘတ္တသိတ္ထံ န ပတတိ, တထာ ဂါဠှံ ဟတ္ထေန ပီဠေတွာ ပရိဿာဝေတွာ ဒေတီ’’တိ ဝုတ္တံ. တတ္ထာပိ ကာရဏံ န ဒိဿတိ. ယထာ ဟိ ဘတ္တမိဿကံ ယာဂုံ အာဟရိတွာ ‘‘ယာဂုံ ဂဏှထာ’’တိ ဝတွာ ယာဂုမိဿကံ ဘတ္တမ္ပိ ဒေန္တံ ပဋိက္ခိပတော ပဝါရဏာ န ဟောတိ, ဧဝမိဓာပိ ဗဟုခီရရသာဒီသု ဘတ္တေသု ‘‘ခီရံ ဂဏှထာ’’တိအာဒီနိ ဝတွာ ဒိန္နာနိ ခီရာဒီနိ ဝါ ဒေတု ခီရာဒိမိဿကံ ဘတ္တံ ဝါ, ဥဘယထာပိ ပဝါရဏာယ န ဘဝိတဗ္ဗံ, တသ္မာ ‘‘ဝိသုံ ကတွာ ဒေတီ’’တိ တေနာကာရေန ဒေန္တံ သန္ဓာယ ဝုတ္တံ, န ပန ဘတ္တမိဿကံ ကတွာ ဒီယမာနံ ပဋိက္ခိပတော ပဝါရဏာ ဟောတီတိ ဒဿနတ္ထန္တိ ဂဟေတဗ္ဗံ. ယဒိ ပန ဘတ္တမိဿကံ ကတွာ ဒီယမာနေ ပဝါရဏာ ဟောတီတိ အဓိပ္ပာယေန အဋ္ဌကထာယံ ‘‘ဝိသုံ ကတွာ ဒေတီ’’တိ ဝုတ္တံ, ဧဝံ သတိ အဋ္ဌကထာယေဝေတ္ထ ပမာဏန္တိ ဂဟေတဗ္ဗံ, န ပန ကာရဏန္တရံ ဂဝေသိတဗ္ဗံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၂၃၈-၂၃၉) ပန ‘‘ဝိသုံ ကတွာ ဒေတီတိ ‘ရသံ ဂဏှထာ’တိအာဒိနာ ဝါစာယ ဝိသုံ ကတွာ ဒေတီတိ အတ္ထော ဂဟေတဗ္ဗော, န ပန ကာယေန ရသာဒိံ ဝိယောဇေတွာတိ တထာ အဝိယောဇိတေပိ ပဋိက္ခိပတော ပဝါရဏာယ အသမ္ဘဝတော အပဝါရဏာပဟောနကဿ နာမေန ဝုတ္တတ္တာ ဘတ္တမိဿကယာဂုံ အာဟရိတွာ ‘ယာဂုံ [Pg.228] ဂဏှထာ’တိ ဝုတ္တဋ္ဌာနာဒီသု ဝိယ, အညထာ ဧတ္ထ ယထာ ပုဗ္ဗာပရံ န ဝိရုဇ္ဈတိ, တထာ အဓိပ္ပာယော ဂဟေတဗ္ဗော’’တိ ဝုတ္တံ. 'Giving separately' means taking the sauce and so on situated on the rice, and giving it separately—this is stated in all three knot-passages. However, some say, 'One gives by pressing firmly with the hand and straining it so that rice grains do not fall.' Even there, a reason is not seen. For just as when one brings rice mixed with gruel and says, 'Take the gruel,' there is no refusal for one who rejects even the rice mixed with gruel that is being given; similarly, here too, in cases of rice with abundant milk, sauces, and so on, whether one gives the milk and so on after saying, 'Take the milk,' and so on, or gives rice mixed with milk and so on, in both cases, there should be no refusal. Therefore, it should be understood that 'giving separately' was said with reference to giving in that manner, not for the purpose of showing that a refusal occurs when one rejects something given mixed with rice. However, if 'giving separately' was said in the Commentary with the intention that a refusal occurs when something is given mixed with rice, then in that case, the Commentary itself should be taken as the authority, and no other reason should be sought. But in the Vimativinodanī it is said: '“Giving separately”: the meaning to be understood is giving separately by speech, by saying, “Take the sauce,” and so on, not by physically separating the sauce and so on. This is because a refusal is impossible for one who rejects it even when it is not so separated, as it has been stated by the name of something not sufficient for a refusal, as in the cases of bringing rice mixed with gruel and saying, “Take the gruel,” and so on. Otherwise, the intention here should be understood in such a way that the preceding and following are not contradicted.' နာဝါ ဝါ သေတု ဝါတိအာဒိမှိ နာဝါဒိအဘိရုဟနာဒိက္ခဏေ ကိဉ္စိ ဌတွာပိ အဘိရုဟနာဒိကာတဗ္ဗတ္တေပိ ဂမနတပ္ပရတာယ ဌာနံ နာမ န ဟောတိ, ဇနသမ္မဒ္ဒေန ပန အနောကာသာဒိဘာဝေန ဌာတုံ န ဝဋ္ဋတိ. အစာလေတွာတိ ဝုတ္တဋ္ဌာနတော အညသ္မိံ ပီဌပ္ပဒေသေ ဝါ ဥဒ္ဓံ ဝါ အပေလ္လေတွာ, တသ္မိံ ဧဝ ပန ဌာနေ ပရိဝတ္တေတုံ လဘတိ. တေနာဟ ‘‘ယေန ပဿေနာ’’တိအာဒိ. သစေ ဥက္ကုဋိကံ နိသိန္နော ပါဒေ အမုဉ္စိတွာပိ ဘူမိယံ နိသီဒတိ, ဣရိယာပထံ ဝိကောပေန္တော နာမ ဟောတီတိ ဥက္ကုဋိကာသနံ အဝိကောပေတွာ သုခေန နိသီဒိတုံ ‘‘တဿ ပန ဟေဋ္ဌာ…ပေ… နိသီဒနကံ ဒါတဗ္ဗ’’န္တိ ဝုတ္တံ. ‘‘အာသနံ အစာလေတွာတိ ပီဌေ ဖုဋ္ဌောကာသတော အာနိသဒမံသံ အမောစေတွာ အနုဋ္ဌဟိတွာတိ ဝုတ္တံ ဟောတိ. အဒိန္နာဒါနေ ဝိယ ဌာနာစာဝနံ န ဂဟေတဗ္ဗ’’န္တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. In the passage beginning 'a boat or a bridge,' even if one stands for a moment at the time of boarding a boat and so on, since the act of boarding must still be done, it is not considered 'standing' due to being intent on going. However, due to a crowd of people, lack of space, and so on, it is not proper to stand. 'Without moving' means not moving away from the stated position to another spot on the seat or upwards; but one is allowed to turn around in that same spot. Therefore, it is said, 'with whichever side,' and so on. If one sitting in a squatting position sits on the ground, even without releasing the feet, one is said to be disrupting the posture. Therefore, in order to sit comfortably without disrupting the squatting posture, it is stated, 'below that... a sitting mat should be given.' ''Without moving the seat' means not detaching the flesh of the buttocks from the place it touches on the seat, and not rising. It should not be taken as dislodging from a place, as in the case of stealing.' This is stated in all three knot-passages. ၁၂၁. အကပ္ပိယကတန္တိ ဧတ္ထ အကပ္ပိယကတဿေဝ အနတိရိတ္တဘာဝတော ကပ္ပိယံ အကာရာပေတွာ တသ္မိံ ပတ္တေ ပက္ခိတ္တံ မူလဖလာဒိယေဝ အတိရိတ္တံ န ဟောတိ, အကပ္ပိယဘောဇနံ ဝါ ကုလဒူသနာဒိနာ ဥပ္ပန္နံ. သေသံ ပန ပတ္တပရိယာပန္နံ အတိရိတ္တမေဝ ဟောတိ, ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတိ, တံ ပန မူလဖလာဒိံ ပရိဘုဉ္ဇိတုကာမေန တတော နီဟရိတွာ ကပ္ပိယံ ကာရာပေတွာ အညသ္မိံ ဘာဇနေ ဌပေတွာ အတိရိတ္တံ ကာရာပေတွာ ပရိဘုဉ္ဇိတဗ္ဗံ. 121. Here, regarding 'made improper': because that which has been made improper is itself not a valid leftover, roots, fruits, and so on placed in that bowl without having been made proper are not a valid leftover; or food that is improper because it arose from corrupting families and so on. But the rest of what is contained in the bowl is indeed a valid leftover, and it is permissible to consume it. However, if one wishes to consume those roots, fruits, and so on, they should be taken out from there, have them made proper, be placed in another vessel, have them made into a valid leftover, and then be consumed. ၁၂၂. သော ပုန ကာတုံ န လဘတီတိ တသ္မိံယေဝ ဘာဇနေ ကရိယမာနံ ပဌမံ ကတေန သဒ္ဓိံ ကတံ ဟောတီတိ ပုန သောယေဝ ကာတုံ န လဘတိ, အညော လဘတိ. အညသ္မိံ ပန ဘာဇနေ တေန ဝါ အညေန ဝါ ကာတုံ ဝဋ္ဋတိ. တေနာဟ [Pg.229] ‘‘ယေန အကတံ, တေန ကာတဗ္ဗံ, ယဉ္စ အကတံ, တံ ကာတဗ္ဗ’’န္တိ. တေနာပီတိ ဧတ္ထ ပိ-သဒ္ဒေါ န ကေဝလံ အညေနေဝါတိ ဣမမတ္ထံ ဒီပေတိ. ဧဝံ ကတန္တိ အညသ္မိံ ဘာဇနေ ကတံ. 122. 'He cannot do it again' means that because when it is being done in the same vessel, it is considered done together with what was first done, he himself cannot do it again; another can. However, it is permissible for him or for another to do it in a different vessel. Therefore, it is said: 'It should be done by one by whom it was not done, and that which was not done should be done.' Here, the particle 'pi' in 'tenāpi' indicates this meaning: 'not only by another.' 'Done in this way' means done in a different vessel. ပေသေတွာတိ အနုပသမ္ပန္နဿ ဟတ္ထေ ပေသေတွာ. ဣမဿ ဝိနယကမ္မဘာဝတော ‘‘အနုပသမ္ပန္နဿ ဟတ္ထေ ဌိတံ န ကာတဗ္ဗ’’န္တိ ဝုတ္တံ. 'Having sent' means having sent it by the hand of one who is not fully ordained. Because this is a formal act of the Vinaya, it is said, 'It should not be done while it is in the hand of one who is not fully ordained.' သစေ ပန အာမိသသံသဋ္ဌာနီတိ ဧတ္ထ သစေ မုခဂတေနာပိ အနတိရိတ္တေန အာမိသေန သံသဋ္ဌာနိ ဟောန္တိ, ပါစိတ္တိယမေဝါတိ ဝေဒိတဗ္ဗံ, တသ္မာ ပဝါရိတေန ဘောဇနံ အတိရိတ္တံ ကာရာပေတွာ ဘုဉ္ဇန္တေနပိ ယထာ အကတေန မိဿံ န ဟောတိ, ဧဝံ မုခဉ္စ ဟတ္ထဉ္စ သုဒ္ဓံ ကတွာ ဘုဉ္ဇိတဗ္ဗံ. ကိဉ္စာပိ အပဝါရိတဿ ပုရေဘတ္တံ ယာမကာလိကာဒီနိ အာဟာရတ္ထာယ ပရိဘုဉ္ဇတောပိ အနာပတ္တိ, ပဝါရိတဿ ပန ပဝါရဏမူလကံ ဒုက္ကဋံ ဟောတိယေဝါတိ ‘‘ယာမကာလိကံ…ပေ… အဇ္ဈောဟာရေ အဇ္ဈောဟာရေ အာပတ္တိ ဒုက္ကဋဿာ’’တိ ပါဠိယံ (ပါစိ. ၂၄၀) ဝုတ္တံ. However, regarding the phrase 'if they are mixed with food,' it should be understood that if they are mixed even with non-leftover food that has entered the mouth, it is indeed a pācittiya offense. Therefore, even when one who has indicated satisfaction eats food that has been made leftover, one should eat after having cleaned one's mouth and hands, so that it is not mixed with what has not been made leftover. And although there is no offense for one who has not yet indicated satisfaction when consuming, for the sake of nourishment before the meal, items permissible for a watch and so on, for one who has indicated satisfaction, a dukkaṭa offense certainly arises on account of that indication of satisfaction, as it is said in the Pāli text (Pāc. 240): 'For an item permissible for a watch… and so on… for every mouthful one consumes, there is an offense of dukkaṭa.' ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha, ပဋိက္ခေပပဝါရဏာဝိနိစ္ဆယကထာလင်္ကာရော နာမ Named the Ornament of the Discourse on the Determination of Rejection and Formal Invitation. ဧကဝီသတိမော ပရိစ္ဆေဒေါ. The Twenty-first Chapter. ၂၂. ပဗ္ဗဇ္ဇာဝိနိစ္ဆယကထာ 22. The Discourse on the Determination of the Going Forth ၁၂၃. ဧဝံ ပဋိက္ခေပပဝါရဏာဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ပဗ္ဗဇ္ဇာဝိနိစ္ဆယံ ကထေတုံ ‘‘ပဗ္ဗဇ္ဇာတိ ဧတ္ထ ပနာ’’တျာဒိမာဟ. တတ္ထ ပဌမံ ဝဇိတဗ္ဗာတိ ပဗ္ဗဇ္ဇာ, ဥပသမ္ပဒါတော ပဌမံ ဥပဂစ္ဆိတဗ္ဗာတိ [Pg.230] အတ္ထော. ပ-ပုဗ္ဗ ဝဇ ဂတိမှီတိ ဓာတု. ကုလပုတ္တန္တိ အာစာရကုလပုတ္တံ သန္ဓာယ ဝဒတိ. ယေ ပုဂ္ဂလာ ပဋိက္ခိတ္တာ, တေ ဝဇ္ဇေတွာတိ သမ္ဗန္ဓော. ပဗ္ဗဇ္ဇာဒေါသဝိရဟိတောတိ ပဗ္ဗဇ္ဇာယ အန္တရာယကရေဟိ ပဉ္စာဗာဓာဒိဒေါသေဟိ ဝိရဟိတော. နခပိဋ္ဌိပ္ပမာဏန္တိ ဧတ္ထ ကနိဋ္ဌင်္ဂုလိနခပိဋ္ဌိ အဓိပ္ပေတာ. ‘‘တဉ္စေ နခပိဋ္ဌိပ္ပမာဏမ္ပိ ဝဍ္ဎနပက္ခေ ဌိတံ ဟောတိ, န ပဗ္ဗာဇေတဗ္ဗောတိ ဣမိနာ သာမညလက္ခဏံ ဒဿိတံ, တသ္မာ ယတ္ထ ကတ္ထစိ သရီရာဝယဝေသု နခပိဋ္ဌိပ္ပမာဏံ ဝဍ္ဎနကပက္ခေ ဌိတံ စေ, န ဝဋ္ဋတီတိ သိဒ္ဓံ. ဧဝဉ္စ သတိ နခပိဋ္ဌိပ္ပမာဏမ္ပိ အဝဍ္ဎနကပက္ခေ ဌိတံ စေ, သဗ္ဗတ္ထ ဝဋ္ဋတီတိ အာပန္နံ, တဉ္စ န သာမညတော အဓိပ္ပေတန္တိ ပဒေသဝိသေသေယေဝ နိယမေတွာ ဒဿေန္တော ‘သစေ ပနာ’တိအာဒိမာဟ. သစေ ဟိ အဝိသေသေန နခပိဋ္ဌိပ္ပမာဏံ အဝဍ္ဎနကပက္ခေ ဌိတံ ဝဋ္ဋေယျ, ‘နိဝါသနပါရုပနေဟိ ပကတိပဋိစ္ဆန္နဋ္ဌာနေ’တိ ပဒေသနိယမံ န ကရေယျ, တသ္မာ နိဝါသနပါရုပနေဟိ ပကတိပဋိစ္ဆန္နဋ္ဌာနတော အညတ္ထ နခပိဋ္ဌိပ္ပမာဏံ အဝဍ္ဎနကပက္ခေ ဌိတမ္ပိ န ဝဋ္ဋတီတိ သိဒ္ဓံ. နခပိဋ္ဌိပ္ပမာဏတော ခုဒ္ဒကတရံ ပန အဝဍ္ဎနကပက္ခေ ဝါ ဝဍ္ဎနကပက္ခေ ဝါ ဌိတံ ဟောတု, ဝဋ္ဋတိ နခပိဋ္ဌိပ္ပမာဏတော ခုဒ္ဒကတရဿ ဝဍ္ဎနကပက္ခေ အဝဍ္ဎနကပက္ခေ ဝါ ဌိတဿ မုခါဒီသုယေဝ ပဋိက္ခိတ္တတ္တာ’’တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၈၈) ဝုတ္တံ. 123. Having thus explained the determination of rejection and formal invitation, now, to explain the determination of the going forth, he begins with 'Now, in this case of the going forth...'. Here, pabbajjā (going forth) means 'that which should be gone forth into first'; the meaning is that it should be undertaken before the higher ordination. The root is vaja, preceded by pa, in the sense of 'to go'. 'Son of a good family' is said with reference to a son of a family with good conduct. The connection is: 'having avoided those persons who are rejected'. 'Free from faults regarding the going forth' means free from the five diseases and other faults that are obstacles to the going forth. 'The size of the back of a nail' here refers to the back of the little finger's nail. By the statement, 'If it is the size of the back of a nail and is in a state of growth, he should not be given the going forth,' a general characteristic is shown. Therefore, it is established that if a growth the size of the back of a nail is situated anywhere on the limbs of the body and is in a state of growth, it is not allowable. This being so, it would follow that if a growth the size of the back of a nail is in a state of non-growth, it is allowable everywhere. But this is not intended generally, so to define it by specifying a particular location, he says, 'But if...'. For if, without distinction, a growth the size of the back of a nail in a state of non-growth were allowable, he would not have made the specific rule about location: 'in a place naturally covered by the lower and upper robes'. Therefore, it is established that outside of a place naturally covered by the lower and upper robes, a growth the size of the back of a nail, even if it is in a state of non-growth, is not allowable. However, one that is smaller than the size of the back of a nail, whether it is in a state of growth or non-growth, is allowable, because one smaller than the size of the back of a nail, whether growing or not growing, is rejected only on the face and so on, as is said in the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.88). ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၈၈-၈၉) ပန ‘‘ပဋိစ္ဆန္နဋ္ဌာနေ နခပိဋ္ဌိပ္ပမာဏံ အဝဍ္ဎနကပက္ခေ ဌိတံ ဟောတိ, ဝဋ္ဋတီတိ ဝုတ္တတ္တာ အပ္ပဋိစ္ဆန္နဋ္ဌာနေ တာဒိသမ္ပိ န ဝဋ္ဋတိ, ပဋိစ္ဆန္နဋ္ဌာနေပိ စ ဝဍ္ဎနကပက္ခေ ဌိတံ န ဝဋ္ဋတီတိ သိဒ္ဓမေဝ ဟောတိ. ပါကဋဋ္ဌာနေပိ ပန နခပိဋ္ဌိပ္ပမာဏတော ဦနတရံ အဝဍ္ဎနကံ ဝဋ္ဋတီတိ ယေ ဂဏှေယျုံ, တေသံ တံ ဂဟဏံ ပဋိသေဓေတုံ ‘မုခေ ပနာ’တိအာဒိ ဝုတ္တ’’န္တိ ဝုတ္တံ. ဂေါဓာ…ပေ… န ဝဋ္ဋတီတိ ဣမိနာ တာဒိသောပိ ရောဂေါ ကုဋ္ဌေယေဝ [Pg.231] အန္တောဂဓောတိ ဒဿေတိ. ဂဏ္ဍေပိ ဣမိနာ နယေန ဝိနိစ္ဆယော ဝေဒိတဗ္ဗော. တတ္ထ ပန မုခါဒီသု ကောလဋ္ဌိမတ္တတော ခုဒ္ဒကတရောပိ ဂဏ္ဍော န ဝဋ္ဋတီတိ ဝိသုံ န ဒဿိတော. ‘‘အပ္ပဋိစ္ဆန္နဋ္ဌာနေ အဝဍ္ဎနကပက္ခေ ဌိတေပိ န ဝဋ္ဋတီ’’တိ ဧတ္တကမေဝ ဟိ တတ္ထ ဝုတ္တံ, တထာပိ ကုဋ္ဌေ ဝုတ္တနယေန မုခါဒီသု ကောလဋ္ဌိပ္ပမာဏတော ခုဒ္ဒကတရောပိ ဂဏ္ဍော န ဝဋ္ဋတီတိ ဝိညာယတိ, တသ္မာ အဝဍ္ဎနကပက္ခေ ဌိတေပီတိ ဧတ္ထ ပိ-သဒ္ဒေါ အဝုတ္တသမ္ပိဏ္ဍနတ္ထော, တေန ကောလဋ္ဌိမတ္တတော ခုဒ္ဒကတရောပိ န ဝဋ္ဋတီတိ အယမတ္ထော ဒဿိတောယေဝါတိ အမှာကံ ခန္တိ. ပကတိဝဏ္ဏေ ဇာတေတိ ရောဂဟေတုကဿ ဝိကာရဝဏ္ဏဿ အဘာဝံ သန္ဓာယ ဝုတ္တံ. In the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 88-89), however, it is said: 'Because it is said that in a concealed place, one the size of the back of a nail in a state of non-growth is allowable, it is not allowable even in such a state in an unconcealed place; and it is already established that one in a state of growth is not allowable even in a concealed place. However, to refute the view of those who might hold that in an exposed place, one smaller than the size of the back of a nail that is not growing is allowable, the phrase beginning "But on the face..." was stated.' By the phrase 'Iguana-skin disease... and so on... is not allowable,' it is shown that such a disease is also included within leprosy. A boil should also be determined by this method. In that case, however, it is not separately shown that a boil smaller than the size of a jujube stone on the face and so on is not allowable. For only this much is stated there: 'Even if it is in a state of non-growth in an unconcealed place, it is not allowable.' Nevertheless, by the method stated for leprosy, it is understood that on the face and so on, a boil even smaller than the size of a jujube stone is not allowable. Therefore, in the phrase 'even if it is in a state of non-growth,' the particle pi has the meaning of including what is unstated. By this, the meaning 'even one smaller than the size of a jujube stone is not allowable' is indeed shown—this is our view. 'Arisen with its natural color' is said with reference to the absence of discoloration caused by disease. ကောလဋ္ဌိမတ္တကောတိ ဗဒရဋ္ဌိပ္ပမာဏော. ‘‘သဉ္ဇာတဆဝိံ ကာရေတွာ’’တိ ပါဌော, ဝိဇ္ဇမာနဆဝိံ ကာရေတွာတိ အတ္ထော. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၈၈-၈၉) ပန ‘‘သစ္ဆဝိံ ကာရေတွာတိ ဝိဇ္ဇမာနဆဝိံ ကာရေတွာတိ အတ္ထော, သဉ္ဆဝိန္တိ ဝါ ပါဌော, သဉ္ဇာတဆအန္တိ အတ္ထော. ဂဏ္ဍာဒီသု ဝူပသန္တေသုပိ တံ ဌာနံ ဝိဝဏ္ဏမ္ပိ ဟောတိ, တံ ဝဋ္ဋတီ’’တိ ဝုတ္တံ. 'The size of a jujube stone' means the size of a badara fruit stone. The reading is 'having caused skin to grow over it,' which means making skin be present. In the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.88-89), however, it is said: ''Having made it skinned' means making skin be present; or the reading is sañchaviṃ, meaning 'with skin grown over it'. Even when boils and so on have subsided, that place may be discolored, and that is allowable.' ပဒုမပုဏ္ဍရီကပတ္တဝဏ္ဏန္တိ ရတ္တပဒုမသေတပဒုမပုပ္ဖဒလဝဏ္ဏံ. ကုဋ္ဌေ ဝုတ္တနယေနေဝါတိ ‘‘ပဋိစ္ဆန္နဋ္ဌာနေ အဝဍ္ဎနကံ ဝဋ္ဋတိ, အညတ္ထ န ကိဉ္စိ ဝဋ္ဋတီ’’တိ ဝုတ္တနယံ ဒဿေတိ. သောသဗျာဓီတိ ခယရောဂေါ. ယက္ခုမ္မာဒေါတိ ကဒါစိ အာဂန္တွာ ဘူမိယံ ပါတေတွာ ဟတ္ထမုခါဒိကံ အဝယဝံ ဘူမိယံ ဃံသနကော ယက္ခောဝ ရောဂေါ. 'The color of the petals of a paduma or puṇḍarīka lotus' means the color of the petals of a red lotus or a white lotus flower. 'By the same method as stated for leprosy' indicates the method mentioned: 'In a concealed place, a non-growing one is allowable; elsewhere, nothing is allowable.' 'Consumption' is the wasting disease. 'Madness from a yakkha' is a disease where a yakkha, coming from time to time, fells one to the ground and causes one to rub one's limbs, such as hands and face, on the ground. ၁၂၄. မဟာမတ္တောတိ မဟတိယာ ဣဿရိယမတ္တာယ သမန္နာဂတော. ‘‘န ဒါနာဟံ ဒေဝဿ ဘဋော’’တိ အာပုစ္ဆတီတိ ရညာ ဧဝ ဒိန္နံ ဌာနန္တရံ သန္ဓာယ ဝုတ္တံ. ယော ပန ရာဇကမ္မိကေဟိ [Pg.232] အမစ္စာဒီဟိ ဌပိတော, အမစ္စာဒီနံ ဧဝ ဝါ ဘဋော ဟောတိ, တေန တံ တံ အမစ္စာဒိမ္ပိ အာပုစ္ဆိတုံ ဝဋ္ဋတီတိ. 124. 'A great minister' means one endowed with a great measure of authority. The statement 'Now I am not the king's servant' when taking leave is said with reference to a position given by the king himself. But as for one who is appointed by royal officials such as ministers, or who is a servant of those very ministers, it is proper for him to take leave of those respective ministers. ၁၂၅. ‘‘ဓဇဗန္ဓော’’တိ ဝုတ္တတ္တာ အပါကဋစောရော ပဗ္ဗာဇေတဗ္ဗောတိ ဝိညာယတိ. တေန ဝက္ခတိ ‘‘ယေ ပန အမ္ဗလဗုဇာဒိစောရကာ’’တိအာဒိ. ဧဝံ ဇာနန္တီတိ ‘‘သီလဝါ ဇာတော’’တိ ဇာနန္တိ. 125. Because it is said 'a captured bandit,' it is understood that a thief who is not well-known may be given the going forth. For that reason, it will be said, 'But those thieves such as Ambalabuja...'. 'Thus knowing' means they know, 'He has become virtuous.' ၁၂၆. ဘိန္ဒိတွာတိ အန္ဒုဗန္ဓနံ ဘိန္ဒိတွာ. ဆိန္ဒိတွာတိ သင်္ခလိကဗန္ဓနံ ဆိန္ဒိတွာ. မုဉ္စိတွာတိ ရဇ္ဇုဗန္ဓနံ မုဉ္စိတွာ. ဝိဝရိတွာတိ ဂါမဗန္ဓနာဒီသု ဂါမဒွါရာဒီနိ ဝိဝရိတွာ. အပဿမာနာနံ ဝါ ပလာယတီတိ ပုရိသဂုတ္တိယံ ပုရိသာနံ ဂေါပကာနံ အပဿမာနာနံ ပလာယတိ. 126. 'Having broken' means having broken a fetter. 'Having cut' means having cut a chain. 'Having untied' means having untied a rope-bond. 'Having opened' means having opened village gates and so on in village enclosures and so on. 'Or escapes while they are not watching' means that while under the guard of men, he escapes when the men guarding him are not watching. ၁၂၉. ပုရိမနယေနေဝါတိ ‘‘ကသာဟတော ကတဒဏ္ဍကမ္မော’’တိ ဧတ္ထ ဝုတ္တနယေနေဝ. 129. 'By the previous method' means by the method stated in the phrase 'flogged with a whip, one who has undergone punishment.' ၁၃၀. ပလာတောပီတိ ဣဏဿာမိကာနံ အာဂမနံ ဉတွာ ဘယေန ပလာတောပိ ဣဏာယိကော. ဂီဝါ ဟောတိ ဣဏာယိကဘာဝံ ဉတွာ အနာဒရေန ဣဏမုတ္တကေ ဘိက္ခုဘာဝေ ပဝေသိတတ္တာ. 130. 'Even one who has fled': even one who has fled out of fear, knowing of the arrival of his creditors, is a debtor. One becomes liable because of having disrespectfully admitted him into the state of a monk—which is free from debt—while knowing his status as a debtor. ဥပဍ္ဎုပဍ္ဎန္တိ ထောကံ ထောကံ. ဒါတဗ္ဗမေဝါတိ ဣဏာယိကေန ဓနံ သမ္ပဇ္ဇတု ဝါ, မာ ဝါ, ဒါနေ သဥဿာဟေနေဝ ဘဝိတဗ္ဗံ, အညေဟိ စ ဘိက္ခူဟိ ‘‘မာ ဓုရံ နိက္ခိပါဟီ’’တိ ဝတွာ သဟာယကေဟိ ဘဝိတဗ္ဗန္တိ ဒဿေတိ. ဓုရနိက္ခေပေန ဟိဿ ဘဏ္ဍဂ္ဃေန ကာရေတဗ္ဗတာ သိယာတိ. 'By half and half' means little by little. 'It must indeed be given': whether wealth comes to the debtor or not, he should be zealous in giving. And it is shown that other bhikkhus should be helpers, saying, 'Do not lay down the yoke.' For by his laying down of the yoke, he might have to pay the value of the goods. ၁၃၁. ဒါသစာရိတ္တံ အာရောပေတွာ ကီတောတိ ဣမိနာ ဒါသဘာဝပရိမောစနတ္ထာယ ကီတံ နိဝတ္တေတိ. တာဒိသော ဟိ ဓနက္ကီတောပိ အဒါသော ဧဝ. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. မဟာဝဂ္ဂ ၉၇) ပန ‘‘ဒေသစာရိတ္တန္တိ [Pg.233] သာဝနပဏ္ဏာရောပနာဒိကံ တံ တံ ဒေသစာရိတ္တ’’န္တိ ဝုတ္တံ. တတ္ထ တတ္ထ စာရိတ္တဝသေနာတိ တသ္မိံ တသ္မိံ ဇနပဒေ ဒါသပဏ္ဏဇ္ဈာပနာဒိနာ အဒါသကရဏနိယာမေန. အဘိသေကာဒီသု သဗ္ဗဗန္ဓနာနိ မောစာပေန္တိ, တံ သန္ဓာယ ‘‘သဗ္ဗသာဓာရဏေနာ’’တိ ဝုတ္တံ. 131. The phrase 'bought with the custom of slavery imposed' means that this negates a purchase made for the purpose of release from the state of slavery. For such a one, even if bought with money, is indeed not a slave. In the Vajirabuddhi commentary (Vajira. Ṭī. Mahāvagga 97), however, it is said: 'Desacāritta refers to the specific customs of that region, such as proclamation and assigning documents.' 'By the custom of the region' means in each country, according to the rule of making one not a slave through means such as assigning slave documents. In consecrations and so on, they release all bonds. Referring to this, it is said: 'By means of what is common to all.' သစေ သယမေဝ ပဏ္ဏံ အာရောပေန္တိ, န ဝဋ္ဋတီတိ တာ ဘုဇိဿိတ္ထိယော ‘‘မယမ္ပိ ဝဏ္ဏဒါသိယော ဟောမာ’’တိ အတ္တနော ရက္ခဏတ္ထာယ သယမေဝ ရာဇူနံ ဒါသိပဏ္ဏေ အတ္တနော နာမံ လိခါပေန္တိ, တာသံ ပုတ္တာပိ ရာဇဒါသာဝ ဟောန္တိ, တသ္မာ တေ ပဗ္ဗာဇေတုံ န ဝဋ္ဋတိ. တေဟိ အဒိန္နာ န ပဗ္ဗာဇေတဗ္ဗာတိ ယတ္တကာ တေသံ သာမိနော, တေသု ဧကေန အဒိန္နေပိ န ပဗ္ဗာဇေတဗ္ဗာ. ဘုဇိဿေ ကတွာ ပန ပဗ္ဗာဇေတုံ ဝဋ္ဋတီတိ ယဿ ဝိဟာရဿ တေ အာရာမိကာ ဒိန္နာ, တသ္မိံ ဝိဟာရေ သံဃံ ဉာပေတွာ ဖာတိကမ္မေန ဓနာဒိံ ကတွာ ဘုဇိဿေ ကတွာ ပဗ္ဗာဇေတုံ ဝဋ္ဋတိ. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. မဟာဝဂ္ဂ ၉၇) ပန ‘‘ဒေဝဒါသိပုတ္တေ ဝဋ္ဋတီတိ လိခိတံ. ‘အာရာမိကဉ္စေ ပဗ္ဗာဇေတုကာမော, အညမေကံ ဒတွာ ပဗ္ဗာဇေတဗ္ဗ’န္တိ ဝုတ္တံ. မဟာပစ္စရိဝါဒဿ အယမိဓ အဓိပ္ပာယော, ‘ဘိက္ခုသံဃဿ အာရာမိကေ ဒေမာ’တိ ဒိန္နတ္တာ န တေ တေသံ ဒါသာ, ‘အာရာမိကော စ နေဝ ဒါသော န ဘုဇိဿော’တိ ဝတ္တဗ္ဗတော န ဒါသောတိ လိခိတံ. တက္ကာသိဉ္စနံ သီဟဠဒီပေ စာရိတ္တံ, တေ စ ပဗ္ဗာဇေတဗ္ဗာ သံဃဿာရာမိကတ္တာ. နိဿာမိကံ ဒါသံ အတ္တနာပိ ဘုဇိဿံ ကာတုံ လဘတီ’’တိ ဝုတ္တံ. If they themselves impose the document, it is not permissible. Thus, those free women, thinking, 'We too shall be royal slave-women,' for their own protection, themselves have their names written on the king's slave-register. Their sons also become royal slaves; therefore, it is not permissible to ordain them. They should not be ordained if not given permission by their owners. That is, however many owners they have, they should not be ordained even if one of them has not given permission. However, it is permissible to ordain them after making them free. That is, if they are given as monastery workers to a certain monastery, then in that monastery, after informing the Sangha and making a transaction with wealth and so on, it is permissible to ordain them after making them free. In the Vajirabuddhiṭīkā, however, it is written: 'It is permissible for the sons of temple slaves. It is said: "If one wishes to ordain a monastery worker, another should be given, and then he may be ordained." This is the intention of the Mahāpaccarivāda here: since they are given with the words, "We give monastery workers to the community of monks," they are not their slaves. Because it should be said, "A monastery worker is neither a slave nor a free person," it is written that he is not a slave. The sprinkling with whey is a custom on the island of Sri Lanka, and they are to be ordained because they are monastery workers of the Sangha. One may also make a masterless slave free by oneself.' သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၉၇) ပန ‘‘တက္ကံ သီသေ အာသိတ္တကသဒိသာဝ ဟောန္တီတိ ယထာ အဒါသေ ကရောန္တာ တက္ကေန သီသံ ဓောဝိတွာ အဒါသံ ကရောန္တိ, ဧဝံ အာရာမိကဝစနေန ဒိန္နတ္တာ အဒါသာဝ တေတိ အဓိပ္ပာယော. ‘တက္ကာသိဉ္စနံ ပန သီဟဠဒီပေ စာရိတ္တ’န္တိ ဝဒန္တိ. နေဝ ပဗ္ဗာဇေတဗ္ဗောတိ ဝုတ္တန္တိ ကပ္ပိယဝစနေန ဒိန္နေပိ [Pg.234] သံဃဿ အာရာမိကဒါသတ္တာ ဧဝံ ဝုတ္တ’’န္တိ ဝုတ္တံ. ဝိမတိဝိနောဒနိယမ္ပိ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၉၇) ‘‘တက္ကံ သီသေ အာသိတ္တကသဒိသာဝ ဟောန္တီတိ ကေသုစိ ဇနပဒေသု အဒါသေ ကရောန္တာ တက္ကံ သီသေ အာသိဉ္စန္တိ, တေန ကိရ တေ အဒါသာ ဟောန္တိ, ဧဝမိဒမ္ပိ အာရာမိကဝစနေန ဒိန္နမ္ပီတိ အဓိပ္ပာယော. တထာ ဒိန္နေပိ သံဃဿ အာရာမိကဒါသော ဧဝါတိ ‘နေဝ ပဗ္ဗာဇေတဗ္ဗော’တိ ဝုတ္တံ. ‘တာဝကာလိကော နာမ’တိ ဝုတ္တတ္တာ ကာလပရိစ္ဆေဒံ ကတွာ ဝါ ပစ္ဆာပိ ဂဟေတုကာမတာယ ဝါ ဒိန္နံ သဗ္ဗံ တာဝကာလိကမေဝါတိ ဂဟေတဗ္ဗံ. နိဿာမိကဒါသော နာမ ယဿ သာမိကုလံ အညာတိကံ မရဏေန ပရိက္ခီဏံ, န ကောစိ တဿ ဒါယာဒေါ, သော ပန သမာနဇာတိကေဟိ ဝါ နိဝါသဂါမဝါသီဟိ ဝါ ဣဿရေဟိ ဝါ ဘုဇိဿော ကတောဝ ပဗ္ဗာဇေတဗ္ဗော. ဒေဝဒါသာပိ ဒါသာ ဧဝ. တေ ဟိ ကတ္ထစိ ဒေသေ ရာဇဒါသာ ဟောန္တိ, ကတ္ထစိ ဝိဟာရဒါသာ ဝါ, တသ္မာ ပဗ္ဗာဇေတုံ န ဝဋ္ဋတီ’’တိ ဝုတ္တံ. In the Sāratthadīpanī (Sārattha. ṭī. Mahāvagga 3.97), however, it is stated: 'They are like one on whose head whey has been sprinkled—just as those who make someone not a slave wash their head with whey to make them not a slave, so too, because they were given with the words "monastery worker," the meaning is that they are not slaves. They say, "However, the sprinkling with whey is a custom on the island of Sri Lanka." It is said "He should not be ordained" because, even though given with a suitable expression, he is a monastery slave of the Sangha; thus it is said.' In the Vimativinodanī (Vi. Vi. ṭī. Mahāvagga 2.97) as well, it is stated: 'They are like one on whose head whey has been sprinkled—in some regions, those who make someone not a slave sprinkle whey on their heads, and by that, it is said, they become not slaves. Thus, this is also the meaning even if given with the words "monastery worker." Even if given in this way, since he is a monastery slave of the Sangha, it is said, "He should not be ordained." Because it is called "temporary," one should understand that everything given with a time limit or given with the intention of taking it back later is only temporary. A slave without an owner is one whose master’s family, being without kin, has perished by death, and there is no heir for him; but he should be ordained only after being made free by those of the same caste, or by village residents, or by rulers. Even temple slaves are still slaves. For in some regions, they are royal slaves, and in others, they are monastery slaves; therefore, it is not permissible to ordain them.' သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၉၇) ပန ‘‘နိဿာမိကဒါသော နာမ ယဿ သာမိကာ သပုတ္တဒါရာ မတာ ဟောန္တိ, န ကောစိ တဿ ပရိဂ္ဂါဟကော, သောပိ ပဗ္ဗာဇေတုံ န ဝဋ္ဋတိ, တံ ပန အတ္တနာပိ ဘုဇိဿံ ကာတုံ ဝဋ္ဋတိ. ယေ ဝါ ပန တသ္မိံ ရဋ္ဌေ သာမိနော, တေဟိပိ ကာရာပေတုံ ဝဋ္ဋတိ, ‘ဒေဝဒါသိပုတ္တံ ပဗ္ဗာဇေတုံ ဝဋ္ဋတီ’တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. ‘ဒါသဿ ပဗ္ဗဇိတွာ အတ္တနော သာမိကေ ဒိသွာ ပလာယန္တဿ အာပတ္တိ နတ္ထီ’တိ ဝဒန္တီ’’တိ ဝုတ္တံ. ဝိမတိဝိနောဒနိယံ ပန ‘‘ဒါသမ္ပိ ပဗ္ဗာဇေတွာ သာမိကေ ဒိသွာ ပဋိစ္ဆာဒနတ္ထံ အပနေန္တော ပဒဝါရေန အဒိန္နာဒါနာပတ္တိယာ ကာရေတဗ္ဗော, ဒါသဿ ပန ပလာယတော အနာပတ္တီ’’တိ ဝုတ္တံ. In the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.97), however, it is stated: 'A slave without an owner is one whose owners, along with their sons and wives, have died, and there is no one to take possession of him. Even he is not permitted to be ordained, but it is permissible to make him free oneself. Alternatively, it is permissible to have him made free by those who are the lords in that kingdom. It is said in all three Ganthipadas, "It is permissible to ordain the son of a temple slave." They say, "There is no offense for a slave who, having been ordained, sees his masters and flees."' In the Vimativinodanī, however, it is stated: 'Even having ordained a slave, one who leads him away for the purpose of concealment upon seeing his masters should be charged with the offense of theft according to the law. For the fleeing slave, however, there is no offense.' ၁၃၂. ဟတ္ထစ္ဆိန္နကာဒိဝတ္ထူသု ကဏ္ဏမူလေတိ သကလဿ ကဏ္ဏဿ ဆေဒံ သန္ဓာယာဟ. ကဏ္ဏသက္ခလိကာယာတိ ကဏ္ဏစူဠိကာယ[Pg.235]. ယဿ ပန ကဏ္ဏာဝဋ္ဋေတိ ဟေဋ္ဌာ ကုဏ္ဍလာဒိဌပနဆိဒ္ဒံ သန္ဓာယ ဝုတ္တံ. ‘‘တဉှိ သံဃဋ္ဋနက္ခမံ. အဇပဒကေတိ အဇပဒနာသိကဋ္ဌိကောဋိယံ. တတော ဟိ ဥဒ္ဓံ န ဝိစ္ဆိန္ဒိတုံ သက္ကာ ဟောတိ. သန္ဓေတုန္တိ အဝိရူပသဏ္ဌာနံ သန္ဓာယ ဝုတ္တံ, ဝိရူပံ ပန ပရိသဒူသကံ အာပါဒေတိ. 132. Regarding the cases of those with severed hands and so on, 'at the root of the ear' refers to the cutting off of the entire ear. 'With a piece of the ear' means with the earlobe. But 'one whose ear is pierced' refers to the hole made below for wearing earrings and such. 'For that is resistant to friction.' 'Like a goat's foot' refers to the tip of the nasal bone, which is shaped like a goat's foot. For it is not possible to sever it above that point. 'To join' refers to joining to an undistorted shape, for a distorted one would corrupt the assembly. ခုဇ္ဇသရီရောတိ ဝင်္ကသရီရော. ဗြဟ္မုနော ဝိယ ဥဇုကံ ဂတ္တံ သရီရံ ယဿ သော ဗြဟ္မုဇုဂတ္တော, ဘဂဝါ. အဝသေသော သတ္တောတိ ဣမိနာ လက္ခဏေန ရဟိတသတ္တော. ဧတေန ဌပေတွာ မဟာပုရိသံ စက္ကဝတ္တိဉ္စ ဣတရေ သတ္တာ ခုဇ္ဇပက္ခိကာတိ ဒဿေတိ. ယေဘုယျေန ဟိ သတ္တာ ခန္ဓေ ကဋိယံ ဇာဏူသူတိ တီသု ဌာနေသု နမန္တိ, တေ ကဋိယံ နမန္တာ ပစ္ဆတော နမန္တိ, ဒွီသု ဌာနေသု နမန္တာ ပုရတော နမန္တိ, ဒီဃသရီရာ ပန ဧကေန ပဿေန ဝင်္ကာ ဟောန္တိ, ဧကေ မုခံ ဥန္နာမေတွာ နက္ခတ္တာနိ ဂဏယန္တာ ဝိယ စရန္တိ, ဧကေ အပ္ပမံသလောဟိတာ သူလသဒိသာ ဟောန္တိ, ဧကေ ပုရတော ပဗ္ဘာရာ ဟောန္တိ, ပဝေဓမာနာ ဂစ္ဆန္တိ. ပရိဝဋုမောတိ သမန္တတော ဝဋ္ဋကာယော. ဧတေန ဧဝရူပါ ဧဝ ဝါမနကာ န ဝဋ္ဋန္တီတိ ဒဿေတိ. 'A hunchbacked body' means a crooked body. 'One whose limbs are straight like Brahmā's' refers to one whose body and limbs are straight like Brahmā's—the Blessed One. 'The remaining being' refers to a being lacking this characteristic. By this, it is shown that, excluding the Great Man and the wheel-turning monarch, other beings are of the crooked kind. For the most part, beings bend at three places: the shoulders, waist, and knees. Those who bend at the waist bend backward; those who bend at two places bend forward. But those with long bodies are crooked on one side. Some walk with their faces raised as if counting the stars. Some have little flesh and blood and are like stakes. Some are stooped forward and walk trembling. 'Parivaṭumo' means one with a body that is rounded all over. This shows that dwarfs of such a kind are not permissible for ordination. ၁၃၃. အဋ္ဌိသိရာစမ္မသရီရောတိ အဋ္ဌိသိရာစမ္မမတ္တသရီရော. ကူဋကူဋသီသောတိ အနေကေသု ဌာနေသု ပိဏ္ဍိတမံသတံ ဒဿေတုံ အာမေဍိတံ ကတံ. တေနာဟ ‘‘တာလဖလပိဏ္ဍိသဒိသေနာ’’တိ. တာလဖလာနံ မဉ္ဇရီ ပိဏ္ဍိ နာမ. အနုပုဗ္ဗတနုကေန သီသေနာတိ စေတိယထူပိကာ ဝိယ ကမေန ကိသေန သီသေန. မဟာဝေဠုပဗ္ဗံ ဝိယ အာဒိတော ပဋ္ဌာယ ယာဝ ပရိယောသာနာ အဝိသမထူလေန သီသေန သမန္နာဂတော နာဠိသီသော နာမ. ကပ္ပသီသောတိ ဂဇမတ္ထကံ ဝိယ ဒွိဓာ ဘိန္နသီသော. ‘‘ကဏ္ဏိကကေသော ဝါ’’တိ ဣမဿ ဝိဝရဏံ ‘‘ပါဏကေဟီ’’တိအာဒိ. မက္ကဋဿေဝ နလာဋေပိ ကေသာနံ ဥဋ္ဌိတဘာဝံ သန္ဓာယာဟ ‘‘သီသလောမေဟီ’’တိအာဒိ. 133. 'A body of bones, sinews, and skin' means a body consisting only of bones, sinews, and skin. 'A head of peak upon peak' is a repetition made to describe flesh gathered into lumps in many places. Therefore, it is said, 'like a cluster of palm fruit.' A cluster of palm fruits is called a 'piṇḍi'. 'With a gradually tapering head' means with a head that narrows in sequence like the pinnacle of a cetiya. One endowed with a head of uniform thickness from beginning to end, like a large bamboo joint, is called a 'tube-head'. 'A skull-head' means a head split in two like an elephant's head. The explanation of 'or with hair like a pericarp' is 'with living creatures,' and so on. Referring to the way hair stands up even on the forehead, just like a monkey's, it is said, 'with head-hairs,' and so on. မက္ကဋဘမုကောတိ [Pg.236] နလာဋလောမေဟိ အဝိဘတ္တလောမဘမုကော. အက္ခိစက္ကေဟီတိ အက္ခိမဏ္ဍလေဟိ. ကေကရောတိ တိရိယံ ပဿနကော. ဥဒကတာရကာတိ ဩလောကေန္တာနံ ဥဒကေ ပဋိဗိမ္ဗိကစ္ဆာယာ. ဥဒကဗုဗ္ဗုဠန္တိ ကေစိ. အက္ခိတာရကာတိ အဘိမုခေ ဌိတာနံ ဆာယာ. အက္ခိဘဏ္ဍကာတိပိ ဝဒန္တိ. အတိပိင်္ဂလက္ခိ မဇ္ဇာရက္ခိ. မဓုပိင်္ဂလန္တိ မဓုဝဏ္ဏပိင်္ဂလံ. နိပ္ပခုမက္ခီတိ ဧတ္ထ ပခုမ-သဒ္ဒေါ အက္ခိဒလလောမေသု နိရုဠှော, တဒဘာဝါ နိပ္ပခုမက္ခိ. အက္ခိပါကေနာတိ အက္ခိဒလပရိယန္တေသု ပူတိတာပဇ္ဇနရောဂေန. 'One with monkey-like eyebrows' means one whose eyebrow hair is indistinguishable from the hair on the forehead. 'With eye-circles' means with eye-orbs. 'Cross-eyed' means one who looks askance. 'Water-pupil' refers to the reflected image in the water of those looking. Some say 'water-bubble.' 'Eye-pupil' refers to the shadow of someone standing directly in front. They also say 'eye-vessels.' 'Extremely tawny-eyed' means having eyes like marrow. 'Honey-tawny' means honey-colored and tawny. 'Without eyelashes' means here the term 'eyelash' refers to the fine hairs on the eyelids; their absence makes one without eyelashes. 'By eye-soreness' means by a disease that causes putrefaction at the edges of the eyelids. စိပိဋနာသိကောတိ အနုန္နတနာသိကော. ပဋင်္ဂမဏ္ဍူကော နာမ မဟာမုခမဏ္ဍူကော. ဘိန္နမုခေါတိ ဥပက္ကမုခပရိယောသာနော, သဗ္ဗဒါ ဝိဝဋမုခေါ ဝါ. ဝင်္ကမုခေါတိ ဧကပဿေ အပက္ကမ္မ ဌိတဟေဋ္ဌိမဟနုကဋ္ဌိကော. ဩဋ္ဌစ္ဆိန္နကောတိ ဥဘောသု ဩဋ္ဌေသု ယတ္ထ ကတ္ထစိ ဇာတိယာ ဝါ ပစ္ဆာ ဝါ သတ္ထာဒိနာ အပနီတမံသေန ဩဋ္ဌေန သမန္နာဂတော. ဧဠမုခေါတိ နိစ္စပဂ္ဃရိတလာလာမုခေါ. 'Flat-nosed' means one with a nose that is not raised. 'Frog-mouthed' refers to a large-mouthed frog. 'Split-mouthed' means one whose mouth is split from beginning to end, or who always has an open mouth. 'Crooked-mouthed' means one whose lower jawbone is displaced to one side. 'Cut-lipped' means one who has flesh removed from either or both lips, either from birth or later by a knife or the like. 'Slobbering-mouthed' means one whose mouth constantly drips with saliva. ဘိန္နဂလောတိ အဝနတဂလော. ဘိန္နဥရောတိ အတိနိန္နဥရမဇ္ဈော. ဧဝံ ဘိန္နပိဋ္ဌီတိ. သဗ္ဗဉ္စေတန္တိ ‘‘ကစ္ဆုဂတ္တော’’တိအာဒိံ သန္ဓာယ ဝုတ္တံ. ဧတ္ထ စ ဝိနိစ္ဆယော ကုဋ္ဌာဒီသု ဝုတ္တော ဧဝါတိ အာဟ ‘‘ဝိနိစ္ဆယော’’တိအာဒိ. 'Broken-necked' means one with a stooped neck. 'Broken-chested' means one with an excessively sunken chest. Similarly, 'broken-backed.' All this is stated with reference to 'one with a body like a tortoise' and the like. And here, the judgment is as stated in the section on leprosy and so forth; hence it is said, 'the judgment,' etc. ဝါတဏ္ဍိကောတိ အဏ္ဍကေသု ဝုဒ္ဓိရောဂေန သမန္နာဂတော, အဏ္ဍဝါတရောဂေန ဥဒ္ဓုတဗီဇဏ္ဍကောသေန သမန္နာဂတော ဝါ. ယဿ နိဝါသနေန ပဋိစ္ဆန္နမ္ပိ ဥဏ္ဏတံ ပကာသတိ, သောဝ န ပဗ္ဗာဇေတဗ္ဗော. ဝိကဋောတိ တိရိယံ ဂမနပါဒေဟိ သမန္နာဂတော, ယဿ စင်္ကမတော ဇာဏုကာ ဗဟိ နိဂစ္ဆန္တိ. သံဃဋ္ဋောတိ ဂစ္ဆတော ပရိဝတ္တနပါဒေဟိ သမန္နာဂတော, ယဿ စင်္ကမတော ဇာဏုကာ အန္တော ပဝိသန္တိ. မဟာဇင်္ဃောတိ ထူလဇင်္ဃော. မဟာပါဒေါတိ မဟန္တေန ပါဒတလေန [Pg.237] ယုတ္တော. ပါဒဝေမဇ္ဈေတိ ပိဋ္ဌိပါဒဝေမဇ္ဈေ. ဧတေန အဂ္ဂပါဒေါ စ ပဏှိ စ သဒိသာဝါတိ ဒဿေတိ. 'One with a hydrocele' means one afflicted with a disease causing enlargement of the testicles, or one afflicted with a wind-disease of the testicles, having a swollen scrotum. He whose protuberance is visible even when covered by his lower robe is not to be ordained. 'Bow-legged' means one endowed with feet that move sideways, or one whose knees jut outward when walking. 'Knock-kneed' means one endowed with feet that turn inward when walking, or one whose knees go inward when walking. 'Large-calved' means one with thick calves. 'Large-footed' means one endowed with a large sole. 'The middle of the foot' means the middle of the top of the foot. By this it is shown that the forefoot and the heel are similar. ၁၃၄. မဇ္ဈေ သံကုဋိတပါဒတ္တာတိ ကုဏ္ဌပါဒတာယ ကာရဏံ ဒဿေတိ, အဂ္ဂေ သံကုဋိတပါဒတ္တာတိ ကုဏ္ဌပါဒတာယ. ကုဏ္ဌပါဒဿေဝ စင်္ကမနဝိဘာဝနံ ‘‘ပိဋ္ဌိပါဒဂ္ဂေန စင်္ကမန္တော’’တိ. ‘‘ပါဒဿ ဗာဟိရန္တေနာ’’တိ စ ‘‘အဗ္ဘန္တရန္တေနာ’’တိ စ ဣဒံ ပါဒတလဿ ဥဘောဟိ ပရိယန္တေဟိ စင်္ကမနံ သန္ဓာယ ဝုတ္တံ. 134. 'Having feet contracted in the middle' shows the reason for being club-footed; 'having feet contracted at the front' is also a reason for being club-footed. The description of the walking of a club-footed person is 'walking on the top of the foot.' 'With the outer edge of the foot' and 'with the inner edge' is said with reference to walking on both edges of the sole of the foot. မမ္မနန္တိ ခလိတဝစနံ, ယော ဧကမေဝက္ခရံ စတုပဉ္စက္ခတ္တုံ ဝဒတိ, တဿေတံ အဓိဝစနံ, ဌာနကရဏဝိသုဒ္ဓိယာ အဘာဝေန အဖုဋ္ဌက္ခရဝစနံ. ဝစနာနုကရဏေန ဟိ သော ‘‘မမ္မနော’’တိ ဝုတ္တော. ယော စ ကရဏသမ္ပန္နောပိ ဧကမေဝက္ခရံ ဟိက္ကာရဗဟုသော ဝဒတိ, သောပိ ဣဓေဝ သင်္ဂယှတိ. ယော ဝါ ပန တံ နိဂ္ဂဟေတွာပိ အနာမေဍိတက္ခရမေဝ သိထိလံ သိလိဋ္ဌဝစနံ ဝတ္တုံ သမတ္ထော, သော ပဗ္ဗာဇေတဗ္ဗော. အာပတ္တိတော န မုစ္စန္တီတိ ဉတွာ ကရောန္တာဝ န မုစ္စန္တိ. ဇီဝိတန္တရာယာဒိအာပဒါသု အရုစိယာ ကာယသာမဂ္ဂိံ ဒေန္တဿ အနာပတ္တိ. 'Stammering' is faulty speech; it is a designation for one who utters a single syllable four or five times, speech with indistinct syllables due to the lack of purity in the place and means of articulation. Indeed, he is called a 'stammerer' in imitation of his speech. And one who, though endowed with the organs of speech, utters a single syllable with many hiccups, he too is included here. But one who, having restrained it, is able to speak loosely and smoothly without repeating syllables, he is to be ordained. Knowing, 'We are not freed from the offense,' those who act are not freed. There is no offense for one who gives bodily compliance out of dislike during life-threatening dangers and other misfortunes. ၁၃၅. အဘဗ္ဗပုဂ္ဂလကထာသု ‘‘ယော ကာဠပက္ခေ ဣတ္ထီ ဟောတိ, ဇုဏှပက္ခေ ပုရိသော, အယံ ပက္ခပဏ္ဍကော’’တိ ကေစိ ဝဒန္တိ. အဋ္ဌကထာယံ ပန ‘‘ကာဠပက္ခေ ပဏ္ဍကော ဟောတိ, ဇုဏှပက္ခေ ပနဿ ပရိဠာဟော ဝူပသမ္မတီ’’တိ အပဏ္ဍကပက္ခေ ပရိဠာဟဝူပသမဿေဝ ဝုတ္တတ္တာ ပဏ္ဍကပက္ခေ ဥဿန္နပရိဠာဟတာ ပဏ္ဍကဘာဝါပတ္တီတိ ဝိညာယတီတိ ဝီမံသိတွာ ယုတ္တတရံ ဂဟေတဗ္ဗံ. ဣတ္ထိဘာဝေါ ပုမ္ဘာဝေါ ဝါ နတ္ထိ ဧတဿာတိ အဘာဝကော. ‘‘တသ္မိံယေဝဿ ပက္ခေ ပဗ္ဗဇ္ဇာ ဝါရိတာတိ ဧတ္ထ အပဏ္ဍကပက္ခေ ပဗ္ဗာဇေတွာ ပဏ္ဍကပက္ခေ နာသေတဗ္ဗော’’တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. ကေစိ ပန ‘‘အပဏ္ဍကပက္ခေ [Pg.238] ပဗ္ဗဇိတော သစေ ကိလေသက္ခယံ ပါပုဏာတိ, န နာသေတဗ္ဗော’’တိ ဝဒန္တိ, တံ တေသံ မတိမတ္တံ. ပဏ္ဍကဿ ဟိ ကိလေသက္ခယာသမ္ဘဝတော, ခီဏကိလေသဿ စ ပဏ္ဍကဘာဝါနာပတ္တိတော. အဟေတုကပဋိသန္ဓိကထာယဉှိ အဝိသေသေန ပဏ္ဍကဿ အဟေတုကပဋိသန္ဓိတာ ဝုတ္တာ, အာသိတ္တဥသူယပက္ခပဏ္ဍကာနဉ္စ ပဋိသန္ဓိတော ပဋ္ဌာယေဝ ပဏ္ဍကဘာဝေါ, န ပဝတ္တိယံယေဝါတိ ဝဒန္တိ. တေနေဝ အဟေတုကပဋိသန္ဓိနိဒ္ဒေသေ ဇစ္စန္ဓဗဓိရာဒယော ဝိယ ပဏ္ဍကော ဇာတိသဒ္ဒေန ဝိသေသေတွာ န နိဒ္ဒိဋ္ဌော. စတုတ္ထပါရာဇိကသံဝဏ္ဏနာယဉ္စ (ပါရာ. အဋ္ဌ. ၂.၂၃၃) အဘဗ္ဗပုဂ္ဂလေ ဒဿေန္တေန ပဏ္ဍကတိရစ္ဆာနဂတဥဘတောဗျဉ္ဇနကာ တယော ဝတ္ထုဝိပန္နာ အဟေတုကပဋိသန္ဓိကာ, တေသံ သဂ္ဂေါ အဝါရိတော, မဂ္ဂေါ ပန ဝါရိတောတိ အဝိသေသတော ဝုတ္တန္တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၀၉) အာဂတံ. 135. In the discussions on incapable persons, some say: 'One who is a woman during the dark fortnight and a man during the bright fortnight, this is a fortnight-paṇḍaka.' In the commentary, however, it is said: 'During the dark fortnight he is a paṇḍaka, but during the bright fortnight his feverish passion subsides.' Since it is stated that in the non-paṇḍaka fortnight his feverish passion subsides, it is to be understood that in the paṇḍaka fortnight, due to heightened feverish passion, he attains the state of a paṇḍaka. Having considered this, the more suitable interpretation should be accepted. 'There is neither a female state nor a male state in him,' thus he is 'one without such a state' (abhāvako). 'Ordination is prohibited for him in that very fortnight; thus, having ordained him in the non-paṇḍaka fortnight, he should be expelled in the paṇḍaka fortnight'—this is stated in all three gaṇṭhipadas. Some, however, say: 'If one ordained in the non-paṇḍaka fortnight attains the destruction of defilements, he should not be expelled.' That is merely their opinion, for the destruction of defilements is impossible for a paṇḍaka, and one whose defilements are destroyed does not fall into the state of being a paṇḍaka. In the discussion on rootless rebirth-linking, it is generally stated that a paṇḍaka has a rootless rebirth-linking. And they say that for the āsitta-, usūya-, and pakkha-paṇḍakas, their paṇḍaka state exists from rebirth-linking onwards, and not only in the course of life. For this reason, in the exposition on rootless rebirth-linking, the paṇḍaka is not specified with the word 'by birth,' like the congenitally blind and deaf. And in the exposition on the fourth pārājika, when describing incapable persons, it is stated without distinction that the paṇḍaka, the animal, and the hermaphrodite—these three, defective in their basis—have a rootless rebirth-linking. For them, heaven is not barred, but the path is barred. This is stated in the Sāratthadīpanī. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၀၉) ပန ပဏ္ဍကဝတ္ထုသ္မိံ အာသိတ္တဥသူယပက္ခပဏ္ဍကာ တယောပိ ပုရိသဘာဝလိင်္ဂါဒိယုတ္တာ အဟေတုကပဋိသန္ဓိကာ, တေ စ ကိလေသပရိယုဋ္ဌာနဿ ဗလဝတာယ နပုံသကပဏ္ဍကသဒိသတ္တာ ‘‘ပဏ္ဍကာ’’တိ ဝုတ္တာ, တေသု အာသိတ္တဥသူယပဏ္ဍကာနံ ဒွိန္နံ ကိလေသပရိယုဋ္ဌာနံ ယောနိသောမနသိကာရာဒီဟိ ဝီတိက္ကမတော နိဝါရေတုမ္ပိ သက္ကာ, တေန တေ ပဗ္ဗာဇေတဗ္ဗာတိ ဝုတ္တာ. ပက္ခပဏ္ဍကဿ ပန ကာဠပက္ခေ ဥမ္မာဒေါ ဝိယ ကိလေသပရိဠာဟော အဝတ္ထရန္တော အာဂစ္ဆတိ, ဝီတိက္ကမံ ပတွာ ဧဝ စ နိဝတ္တတိ, တသ္မာ တသ္မိံ ပက္ခေ သော န ပဗ္ဗာဇေတဗ္ဗောတိ ဝုတ္တော, တဒေတံ ဝိဘာဂံ ဒဿေတုံ ‘‘ယဿ ပရေသ’’န္တိ ဝုတ္တံ. တတ္ထ အာသိတ္တဿာတိ မုခေ အာသိတ္တဿ အတ္တနောပိ အသုစိမုစ္စနေန ပရိဠာဟော ဝူပသမ္မတိ. ဥသူယာယ ဥပ္ပန္နာယာတိ ဥသူယာယ ဝသေန အတ္တနော သေဝေတုကာမတာရာဂေ ဥပ္ပန္နေ အသုစိမုတ္တိယာ ပရိဠာဟော ဝူပသမ္မတိ. In the Vimativinodanī, however, regarding the subject of paṇḍakas, all three—the āsitta-, usūya-, and pakkha-paṇḍakas—are endowed with male nature, signs, and so on, and have a rootless rebirth-linking. Because of the strength of the overwhelming of defilements, they are similar to neuter paṇḍakas, and thus are called 'paṇḍakas.' Among them, the overwhelming of defilements in the two, the āsitta- and usūya-paṇḍakas, can be prevented from transgression by means of proper attention and so on; therefore, it is said they are to be ordained. For the pakkha-paṇḍaka, however, the feverish passion of defilements comes overwhelming him like madness during the dark fortnight, and it ceases only after transgression has occurred. Therefore, it is said that he is not to be ordained in that fortnight. To show this distinction, it is said, 'for whom by others…'. Here, 'for the āsitta' means: for one into whose mouth semen has been poured, the feverish passion subsides with the emission of his own impurity. 'When envy has arisen' means: when a desire for sexual enjoyment has arisen in him due to envy, the feverish passion subsides with the emission of impurity. ‘‘ဗီဇာနိ [Pg.239] အပနီတာနီ’’တိ ဝုတ္တတ္တာ ဗီဇေသု ဌိတေသု နိမိတ္တမတ္တေ အပနီတေ ပဏ္ဍကော န ဟောတိ. ဘိက္ခုနောပိ အနာဗာဓပစ္စယာ တဒပနယနေ ထုလ္လစ္စယမေဝ, န ပဏ္ဍကတ္တံ. ဗီဇေသု ပန အပနီတေသု အင်္ဂဇာတမ္ပိ ရာဂေန ကမ္မနိယံ န ဟောတိ, ပုမဘာဝေါ ဝိဂစ္ဆတိ, မဿုအာဒိပုရိသလိင်္ဂမ္ပိ ဥပသမ္ပဒါပိ ဝိဂစ္ဆတိ, ကိလေသပရိဠာဟောပိ ဒုန္နိဝါရဝီတိက္ကမော ဟောတိ နပုံသကပဏ္ဍကဿ ဝိယ, တသ္မာ ဤဒိသော ဥပသမ္ပန္နောပိ နာသေတဗ္ဗောတိ ဝဒန္တိ. ယဒိ ဧဝံ ကသ္မာ ဗီဇုဒ္ဓရဏေ ပါရာဇိကံ န ပညတ္တန္တိ? ဧတ္ထ တာဝ ကေစိ ဝဒန္တိ ‘‘ပညတ္တမေဝေတံ ဘဂဝတာ ‘ပဏ္ဍကော ဘိက္ခဝေ အနုပသမ္ပန္နော န ဥပသမ္ပာဒေတဗ္ဗော, ဥပသမ္ပန္နော နာသေတဗ္ဗော’တိ ဝုတ္တတ္တာ’’တိ. ကေစိ ပန ‘‘ယသ္မာ ဗီဇုဒ္ဓရဏက္ခဏေ ပဏ္ဍကော န ဟောတိ, တသ္မာ တသ္မိံ ခဏေ ပါရာဇိကံ န ပညတ္တံ. ယသ္မာ ပန သော ဥဒ္ဓဋဗီဇော ဘိက္ခု အပရေန သမယေန ဝုတ္တနယေန ပဏ္ဍကတ္တံ အာပဇ္ဇတိ, အဘာဝကော ဟောတိ, ဥပသမ္ပဒါယ အဝတ္ထု, တတော ဧဝ စဿ ဥပသမ္ပဒါ ဝိဂစ္ဆတိ, တသ္မာ ဧသ ပဏ္ဍကတ္တုပဂမနကာလတော ပဋ္ဌာယ ဇာတိယာ နပုံသကပဏ္ဍကေန သဒ္ဓိံ ယောဇေတွာ ‘ဥပသမ္ပန္နော နာသေတဗ္ဗော’တိ အဘဗ္ဗောတိ ဝုတ္တော, န တတော ပုဗ္ဗေ. အယဉ္စ ကိဉ္စာပိ သဟေတုကော, ဘာဝက္ခယေန ပနဿ အဟေတုကသဒိသတာယ မဂ္ဂေါပိ န ဥပ္ပဇ္ဇတီ’’တိ ဝဒန္တိ. အပရေ ပန ‘‘ပဗ္ဗဇ္ဇတော ပုဗ္ဗေ ဥပက္ကမေန ပဏ္ဍကဘာဝမာပန္နံ သန္ဓာယ ‘ဥပသမ္ပန္နော နာသေတဗ္ဗော’တိ ဝုတ္တံ, ဥပသမ္ပန္နဿ ပန ပစ္ဆာ ဥပက္ကမေန ဥပသမ္ပဒါပိ န ဝိဂစ္ဆတီ’’တိ, တံ န ယုတ္တံ. ယဒဂ္ဂေန ဟိ ပဗ္ဗဇ္ဇတော ပုဗ္ဗေ ဥပက္ကမေန အဘဗ္ဗော ဟောတိ, တဒဂ္ဂေန ပစ္ဆာပိ ဟောတီတိ ဝီမံသိတွာ ဂဟေတဗ္ဗံ. Because it is said, 'The seeds have been removed,' when the seeds remain but only the external sign is removed, one does not become a eunuch. Even for a bhikkhu, if this removal is done for a reason other than illness, it is only a thullaccaya offense, not eunuchhood. However, when the seeds are removed, even the male organ does not become workable with lust, masculinity vanishes, and signs of manhood like a beard, etc., and even the higher ordination, vanish, and the torment of defileles becomes an uncontrollable transgression like that of a neuter eunuch. Therefore, they say, such an ordained one should be expelled. If this is so, why was a pārājika offense not laid down for the removal of the seeds? Here, some say, 'It was indeed laid down by the Blessed One: "A eunuch, monks, should not be ordained; if ordained, he should be expelled," because it was stated thus.' Others, however, argue, 'Because at the moment of removing the seeds, one is not yet a eunuch, no pārājika was laid down for that moment. But later, when that monk, having had his seeds removed, becomes a eunuch in the manner described, he becomes one without the male state, an unsuitable basis for higher ordination, and thus his higher ordination vanishes. Therefore, from the time he becomes a eunuch, he is grouped with naturally neuter eunuchs and declared "to be expelled" as he is incapable, but not before. Although this one has a cause, due to the destruction of his male state, and because of his similarity to one without roots, even the path does not arise in him,' they say. Still others say, 'The statement "if ordained, he should be expelled" refers to one who became a eunuch through an undertaking before ordination. But for one already ordained, the higher ordination is not lost even if an undertaking is made afterward.' That is not correct. For by whatever reason one is incapable through an undertaking before ordination, by that same reason one is also incapable afterward—this should be understood after due consideration. ဣတ္ထတ္တာဒိ ဘာဝေါ နတ္ထိ ဧတဿာတိ အဘာဝကော. ပဗ္ဗဇ္ဇာ န ဝါရိတာတိ ဧတ္ထ ပဗ္ဗဇ္ဇာဂ္ဂဟဏေနေဝ ဥပသမ္ပဒါပိ ဂဟိတာ. တေနာဟ ‘‘ယဿ စေတ္ထ ပဗ္ဗဇ္ဇာ ဝါရိတာ’’တိအာဒိ. တသ္မိံ [Pg.240] ယေဝဿ ပက္ခေ ပဗ္ဗဇ္ဇာ ဝါရိတာတိ ဧတ္ထ ပန အပဏ္ဍကပက္ခေပိ ပဗ္ဗဇ္ဇာမတ္တမေဝ လဘတိ, ဥပသမ္ပဒါ ပန တဒါပိ န ဝဋ္ဋတိ, ပဏ္ဍကပက္ခေ ပန အာဂတော လိင်္ဂနာသနာယ နာသေတဗ္ဗောတိ ဝေဒိတဗ္ဗန္တိ ဝုတ္တံ. There is no state such as femaleness, etc., in him, hence he is 'abhāvako' (one without a state). Where it is said 'going forth is not forbidden,' by the taking of 'going forth,' higher ordination is also included. Therefore, it is said: 'For whom the going forth is forbidden here,' etc. However, where it is said 'in that very fortnight, his going forth is forbidden,' it should be understood that even in the non-eunuch fortnight, he obtains only the going forth, but higher ordination is not allowable even then. In the eunuch fortnight, however, one who has come is to be expelled by the destruction of the sign (of a monk), as it has been said. ၁၃၆. ဥဘတောဗျဉ္ဇနမဿ အတ္ထီတိ ဥဘတောဗျဉ္ဇနကောတိ ဣမိနာ အသမာနာဓိကရဏဝိသယော ဗာဟိရတ္ထသမာသောယံ, ပုရိမပဒေ စ ဝိဘတ္တိအလောပေါတိ ဒဿေတိ. ဗျဉ္ဇနန္တိ စေတ္ထ ပုရိသနိမိတ္တံ ဣတ္ထိနိမိတ္တဉ္စ အဓိပ္ပေတံ. အထ ဥဘတောဗျဉ္ဇနကဿ ဧကမေဝ ဣန္ဒြိယံ ဟောတိ, ဥဒါဟု ဒွေတိ? ဧကမေဝ ဟောတိ, န ဒွေ. ကထံ ဝိညာယတီတိ စေ? ‘‘ယဿ ဣတ္ထိန္ဒြိယံ ဥပ္ပဇ္ဇတိ, တဿ ပုရိသိန္ဒြိယံ ဥပ္ပဇ္ဇတီတိ, နော. ယဿ ဝါ ပန ပုရိသိန္ဒြိယံ ဥပ္ပဇ္ဇတိ, တဿ ဣတ္ထိန္ဒြိယံ ဥပ္ပဇ္ဇတီတိ, နော’’တိ (ယမ. ၃.ဣန္ဒြိယယမက.၁၈၈) ဧကသ္မိံ သန္တာနေ ဣန္ဒြိယဘူတဘာဝဒွယဿ ဥပ္ပတ္တိယာ အဘိဓမ္မေ ပဋိသေဓိတတ္တာ, တဉ္စ ခေါ ဣတ္ထိဥဘတောဗျဉ္ဇနကဿ ဣတ္ထိန္ဒြိယံ, ပုရိသဥဘတောဗျဉ္ဇနကဿ ပုရိသိန္ဒြိယန္တိ. ယဒိ ဧဝံ ဒုတိယဗျဉ္ဇနဿ အဘာဝေါ အာပဇ္ဇတိ ဣန္ဒြိယဉှိ ဗျဉ္ဇနဿ ကာရဏံ ဝုတ္တံ, တဉ္စ တဿ နတ္ထီတိ? ဝုစ္စတေ – န တဿ ဣန္ဒြိယံ ဒုတိယဗျဉ္ဇနကာရဏံ. ကသ္မာ? သဒါ အဘာဝတော. ဣတ္ထိဥဘတောဗျဉ္ဇနကဿ ဟိ ယဒါ ဣတ္ထိယာ ရာဂစိတ္တံ ဥပ္ပဇ္ဇတိ, တဒါ ပုရိသဗျဉ္ဇနံ ပါကဋံ ဟောတိ, ဣတ္ထိဗျဉ္ဇနံ ပဋိစ္ဆန္နံ ဂုဠှံ ဟောတိ, တထာ ဣတရဿ ဣတရံ. ယဒိ စ တေသံ ဣန္ဒြိယံ ဒုတိယဗျဉ္ဇနကာရဏံ ဘဝေယျ, သဒါပိ ဗျဉ္ဇနဒွယံ တိဋ္ဌေယျ, န ပန တိဋ္ဌတိ, တသ္မာ ဝေဒိတဗ္ဗမေတံ ‘‘န တဿ တံ ဗျဉ္ဇနကာရဏံ, ကမ္မသဟာယံ ပန ရာဂစိတ္တမေဝေတ္ထ ကာရဏ’’န္တိ. ယသ္မာ စဿ ဧကမေဝ ဣန္ဒြိယံ ဟောတိ, တသ္မာ ဣတ္ထိဥဘတောဗျဉ္ဇနကော သယမ္ပိ ဂဗ္ဘံ ဂဏှာတိ, ပရမ္ပိ ဂဏှာပေတိ. ပုရိသဥဘတောဗျဉ္ဇနကော ပရံ ဂဏှာပေတိ, သယံ ပန န ဂဏှာတီတိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၁၆) အာဂတံ. 136. One who has both characteristics is called 'ubhatobyañjanaka.' This is an external-meaning compound (bāhiratthasamāso) with a non-co-referential scope, and it shows the non-elision of the case ending in the first word. Here, 'byañjana' refers to both male and female characteristics. Now, does an ubhatobyañjanaka have one faculty or two? Only one, not two. How is this known? If it is asked, 'When the female faculty arises, does the male faculty arise? No. Or when the male faculty arises, does the female faculty arise? No.' (Yamaka 3, Indriyayamaka 188). This is because in the Abhidhamma, the arising of two states that are faculties in a single continuum is denied. And for a female ubhatobyañjanaka, it is the female faculty; for a male ubhatobyañjanaka, it is the male faculty. If so, would the absence of the second characteristic result, for the faculty is said to be the cause of the characteristic, and that is not present for it? It is said: The faculty is not the cause of the second characteristic. Why? Because of its constant absence. For when a lustful mind arises in a female ubhatobyañjanaka, the male characteristic becomes apparent, while the female characteristic remains concealed and hidden; similarly for the other. If the faculty were the cause of the second characteristic, both characteristics would always be present. But they are not, so it should be understood thus: 'That is not the cause of that characteristic; rather, the lustful mind, aided by kamma, is the cause here.' And because they have only one faculty, a female ubhatobyañjanaka can both conceive herself and cause another to conceive. A male ubhatobyañjanaka can cause another to conceive but cannot conceive himself—as stated in the Sāratthadīpanī (Sāratthadīpanī Ṭīkā, Mahāvagga 3.116). ဝိမတိဝိနောဒနိယံ [Pg.241] (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၁၆) ပန – ဣတ္ထိဥဘတောဗျဉ္ဇနကောတိ ဣတ္ထိန္ဒြိယယုတ္တော, ဣတရော ပန ပုရိသိန္ဒြိယယုတ္တော. ဧကဿ ဟိ ဘာဝဒွယံ သဟ န ဥပ္ပဇ္ဇတိ ယမကေ (ယမ. ၃.ဣန္ဒြိယယမက.၁၈၈) ပဋိက္ခိတ္တတ္တာ. ဒုတိယဗျဉ္ဇနံ ပန ကမ္မသဟာယေန အကုသလစိတ္တေနေဝ ဘာဝရဟိတံ ဥပ္ပဇ္ဇတိ. ပကတိတ္ထိပုရိသာနမ္ပိ ကမ္မမေဝ ဗျဉ္ဇနလိင်္ဂါနံ ကာရဏံ, န ဘာဝေါ တဿ ကေနစိ ပစ္စယေန ပစ္စယတ္တဿ ပဋ္ဌာနေ အဝုတ္တတ္တာ. ကေဝလံ ဘာဝသဟိတာနံယေဝ ဗျဉ္ဇနလိင်္ဂါနံ ပဝတ္တဒဿနတ္ထံ အဋ္ဌကထာသု (ဓ. သ. အဋ္ဌ. ၆၃၂-၆၃၃) ‘‘ဣတ္ထိန္ဒြိယံ ပဋိစ္စ ဣတ္ထိလိင်္ဂါဒီနီ’’တိအာဒိနာ ဣန္ဒြိယဿ ဗျဉ္ဇနကာရဏတ္တေန ဝုတ္တံ. ဣဓ ပန အကုသလဗလေန ဣန္ဒြိယံ ဝိနာပိ ဗျဉ္ဇနံ ဥပ္ပဇ္ဇတီတိ ဝေဒိတဗ္ဗံ. ဥဘိန္နမ္ပိ စေ တေသံ ဥဘတောဗျဉ္ဇနကာနံ. ယဒါ ဣတ္ထိယာ ရာဂေါ ဥပ္ပဇ္ဇတိ, တဒါ ပုရိသဗျဉ္ဇနံ ပါကဋံ ဟောတိ, ဣတရံ ပဋိစ္ဆန္နံ. ယဒါ ပုရိသေ ရာဂေါ ဥပ္ပဇ္ဇတိ, တဒါ ဣတ္ထိဗျဉ္ဇနံ ပါကဋံ ဟောတိ, ဣတရံ ပဋိစ္ဆန္နန္တိ အာဂတံ. In the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.116), however, it is stated: A female person with both sexual characteristics is one endowed with the female faculty; the other is endowed with the male faculty. For in one individual, two gender states do not arise simultaneously, as this is rejected in the Yamaka (Yama. 3. Indriyayamaka.188). The second sexual characteristic, however, arises devoid of the corresponding gender state, with the support of kamma through an unwholesome mind. Even in the case of ordinary men and women, kamma alone is the cause of their sexual characteristics and signs, not the gender state, since its being a condition through any specific condition is not stated in the Paṭṭhāna. Merely to illustrate the manifestation of sexual characteristics and signs accompanied by their respective gender states, it is stated in the commentaries (Dha. Sa. Aṭṭha. 632-633), 'Depending on the female faculty, female characteristics, etc.,' indicating that the faculty is the cause of the characteristics. Here, however, it should be understood that a characteristic can arise even without the faculty, due to the power of unwholesome kamma. And for both of these persons with both sexual characteristics: when lust for a woman arises, the male characteristic becomes prominent, while the other remains concealed. When lust for a man arises, the female characteristic becomes prominent, while the other remains concealed—so it is stated. ၁၃၇. ထေယျာယ သံဝါသော ဧတဿာတိ ထေယျသံဝါသကော. သော စ န သံဝါသမတ္တဿေဝ ထေနကော ဣဓာဓိပ္ပေတော, အထ ခေါ လိင်္ဂဿ တဒုဘယဿ စ ထေနကောပီတိ အာဟ ‘‘တယော ထေယျသံဝါသကာ’’တိအာဒိ. န ယထာဝုဍ္ဎံ ဝန္ဒနံ သာဒိယတီတိ ယထာဝုဍ္ဎံ ဘိက္ခူနံ ဝါ သာမဏေရာနံ ဝါ ဝန္ဒနံ န သာဒိယတိ. ယထာဝုဍ္ဎံ ဝန္ဒနံ သာဒိယတီတိ အတ္တနာ မုသာဝါဒံ ကတွာ ဒဿိတဝဿာနုရူပံ ယထာဝုဍ္ဎံ ဝန္ဒနံ သာဒိယတိ. ဘိက္ခုဝဿဂဏနာဒိကောတိ ဣမိနာ န ဧကကမ္မာဒိကောဝ ဣဓ သံဝါသော နာမာတိ ဒဿေတိ. 137. His dwelling is by theft, thus he is a 'theyyasaṃvāsaka.' Here, this does not refer merely to one who is a thief of co-residence, but also to one who is a thief of the guise and a thief of both—hence it is said, 'There are three theyyasaṃvāsakas,' etc. 'He does not consent to veneration according to seniority' means he does not consent to veneration from monks or novices according to seniority. 'He consents to veneration according to seniority' means, having told a lie himself, he consents to veneration according to seniority in conformity with the number of years he has declared. By the phrase 'counting the years of monkhood, etc.,' it is shown that here, communion is not defined by a single formal act, etc. ၁၃၈. ရာဇ…ပေ… ဘယေနာတိ ဧတ္ထ ဘယ-သဒ္ဒေါ ပစ္စေကံ ယောဇေတဗ္ဗော ‘‘ရာဇဘယေန ဒုဗ္ဘိက္ခဘယေနာ’’တိအာဒိနာ. သံဝါသံ နာဓိဝါသေတိ, ယာဝ သော သုဒ္ဓမာနသောတိ ရာဇဘယာဒီဟိ [Pg.242] ဂဟိတလိင်္ဂတာယ သော သုဒ္ဓမာနသော ယာဝ သံဝါသံ နာဓိဝါသေတီတိ အတ္ထော. ယော ဟိ ရာဇဘယာဒိံ ဝိနာ ကေဝလံ ဘိက္ခူ ဝဉ္စေတွာ တေဟိ သဒ္ဓိံ သံဝသိတုကာမတာယ လိင်္ဂံ ဂဏှာတိ, သော အသုဒ္ဓစိတ္တတာယ လိင်္ဂဂ္ဂဟဏေနေဝ ထေယျသံဝါသကော နာမ ဟောတိ. အယံ ပန တာဒိသေန အသုဒ္ဓစိတ္တေန ဘိက္ခူ ဝဉ္စေတုကာမတာယ အဘာဝတော ယာဝ သံဝါသံ နာဓိဝါသေတိ, တာဝ ထေယျသံဝါသကော နာမ န ဟောတိ. တေနေဝ ‘‘ရာဇဘယာဒီဟိ ဂဟိတလိင်္ဂါနံ ‘ဂိဟီ မံ သမဏောတိ ဇာနန္တူ’တိ ဝဉ္စနစိတ္တေ သတိပိ ဘိက္ခူနံ ဝဉ္စေတုကာမတာယ အဘာဝါ ဒေါသော န ဇာတော’’တိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. ကေစိ ပန ‘‘ဝူပသန္တဘယတာ ဣဓ သုဒ္ဓစိတ္တတာ’’တိ ဝဒန္တိ, ဧဝဉ္စ သတိ သော ဝူပသန္တဘယော ယာဝ သံဝါသံ နာဓိဝါသေတိ, တာဝ ထေယျသံဝါသကော န ဟောတီတိ အယမတ္ထော ဝိညာယတိ. ဣမသ္မိဉ္စ အတ္ထေ ဝိညာယမာနေ အဝူပသန္တဘယဿ သံဝါသသာဒိယနေပိ ထေယျသံဝါသကော န ဟောတီတိ အာပဇ္ဇေယျ, န စ အဋ္ဌကထာယံ အဝူပသန္တဘယဿ သံဝါသသာဒိယနေပိ အထေယျသံဝါသကတာ ဒဿိတာ. သဗ္ဗပါသဏ္ဍိယဘတ္တာနိ ဘုဉ္ဇန္တောတိ စ ဣမိနာ အဝူပသန္တဘယေနပိ သံဝါသံ အသာဒိယန္တေနေဝ ဘဝိတဗ္ဗန္တိ ဒီပေတိ. တေနေဝ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ ‘‘ယသ္မာ ဝိဟာရံ အာဂန္တွာ သံဃိကံ ဂဏှန္တဿ သံဝါသံ ပရိဟရိတုံ ဒုက္ကရံ, တသ္မာ ‘သဗ္ဗပါသဏ္ဍိယဘတ္တာနိ ဘုဉ္ဇန္တော’တိ ဣဒံ ဝုတ္တ’’န္တိ. တသ္မာ ရာဇဘယာဒီဟိ ဂဟိတလိင်္ဂတာယေဝေတ္ထ သုဒ္ဓစိတ္တတာတိ ဂဟေတဗ္ဗံ. 138. The word 'bhaya' here should be applied individually, as in 'fear of the king, fear of famine,' and so on. 'He does not consent to dwelling as long as his mind is pure'—this means that because his guise was taken due to fear of the king, etc., he is pure-minded as long as he does not consent to dwelling. For one who, without any fear of the king or such, takes the guise solely out of a desire to deceive the monks and dwell with them, is called a 'thief-dweller' from the very taking of the guise due to his impure mind. This one, however, lacking any desire to deceive the monks with such an impure mind, is not called a 'thief-dweller' as long as he does not consent to dwelling. Therefore, it is stated in all three Gaṇṭhipadas: 'For those whose guise is taken up due to fear of the king, etc., even with the deceptive thought, "Let householders know me as an ascetic," there is no fault due to the absence of an intention to deceive the monks.' Some, however, say, 'Here, purity of mind means the allaying of fear.' If so, then it is understood that as long as he, with his fear allayed, does not consent to dwelling, he is not a 'thief-dweller.' When this meaning is understood, it would follow that even one whose fear has not been allayed but consents to dwelling would not be a 'thief-dweller.' Yet, the commentary does not show that one whose fear has not been allayed is not a 'thief-dweller' even when consenting to dwelling. The phrase 'he eats the food of all sectarians' indicates that even one whose fear has not been allayed must be one who does not consent to dwelling. Therefore, it is stated in all three Gaṇṭhipadas: 'Because it is difficult for one who comes to the monastery and takes what belongs to the Sangha to avoid dwelling, therefore, "he eats the food of all sectarians" was said.' Thus, in this case, purity of mind should be understood as the very state of having taken the guise due to fear of the king, etc. သဗ္ဗပါသဏ္ဍိယဘတ္တာနီတိ သဗ္ဗသာမယိကာနံ သာဓာရဏံ ကတွာ ဝီထိစတုက္ကာဒီသု ဌပေတွာ ဒါတဗ္ဗဘတ္တာနိ. ကာယပရိဟာရိယာနီတိ ကာယေန ပရိဟရိတဗ္ဗာနိ. အဗ္ဘုဂ္ဂစ္ဆန္တီတိ အဘိမုခံ ဂစ္ဆန္တိ. ကမ္မန္တာနုဋ္ဌာနေနာတိ ကသိဂေါရက္ခာဒိကမ္မာကရဏေန. တဒေဝ ပတ္တစီဝရံ အာဒါယ ဝိဟာရံ ဂစ္ဆတီတိ [Pg.243] စီဝရာနိ နိဝါသနပါရုပနဝသေန အာဒါယ, ပတ္တဉ္စ အံသကူဋေ လဂ္ဂေတွာ ဝိဟာရံ ဂစ္ဆတိ. 'Meals for all sectarians' means meals to be given, having been made common to all sectarians and placed at crossroads and the like. 'For the maintenance of the body' means things to be used by the body. 'Abbhuggacchanti' means they go towards. 'By not undertaking work' means by not doing work such as farming and cattle-herding. 'Taking that very bowl and robes, he goes to the monastery' means taking the robes as lower and upper garments and, having hung the bowl on his shoulder, he goes to the monastery. နာပိ သယံ ဇာနာတီတိ ‘‘ယော ဧဝံ ပဗ္ဗဇတိ, သော ထေယျသံဝါသကော နာမ ဟောတီ’’တိ ဝါ ‘‘ဧဝံ ကာတုံ န လဘတီ’’တိ ဝါ ‘‘ဧဝံ ပဗ္ဗဇိတော သမဏော နာမ န ဟောတီ’’တိ ဝါ န ဇာနာတိ. ယော ဧဝံ ပဗ္ဗဇတိ, သော ထေယျသံဝါသကော နာမ ဟောတီတိ ဣဒံ ပန နိဒဿနမတ္တံ. အနုပသမ္ပန္နကာလေယေဝါတိ ဣမိနာ ဥပသမ္ပန္နကာလေ သုတွာ သစေပိ နာရောစေတိ, ထေယျသံဝါသကော န ဟောတီတိ ဒီပေတိ. 'Nor does he himself know' means he does not know, 'One who goes forth in this way is called a 'thief-dweller',' or 'It is not permissible to do this,' or 'One who has gone forth in this way is not called an ascetic.' But the statement 'One who goes forth in this way is called a 'thief-dweller'' is merely an illustration. By 'at the very time of being unordained,' it is shown that even if, upon hearing it at the time of ordination, he does not confess, he is not a 'thief-dweller'. သိက္ခံ အပ္ပစ္စက္ခာယ…ပေ… ထေယျသံဝါသကော န ဟောတီတိ ဣဒံ ဘိက္ခူဟိ ဒိန္နလိင်္ဂဿ အပရိစ္စတ္တတ္တာ န လိင်္ဂတ္ထေနကော ဟောတိ, လိင်္ဂါနုရူပဿ သံဝါသဿ သာဒိတတ္တာ နာပိ သံဝါသတ္ထေနကော ဟောတီတိ ဝုတ္တံ. ဧကော ဘိက္ခု ကာသာယေ သဥဿာဟောဝ ဩဒါတံ နိဝါသေတွာတိ ဧတ္ထာပိ ဣဒမေဝ ကာရဏံ ဒဋ္ဌဗ္ဗံ. ပရတော ‘‘သာမဏေရော သလိင်္ဂေ ဌိတော’’တိအာဒိနာ သာမဏေရဿ ဝုတ္တဝိဓာနေသုပိ အထေယျသံဝါသပက္ခေ အယမေဝ နယော. ‘‘ဘိက္ခုနိယာပိ ဧသေဝ နယော’’တိ ဝုတ္တမေဝတ္ထံ ‘‘သာပိ ဂိဟိဘာဝံ ပတ္ထယမာနာ’’တိအာဒိနာ ဝိဘာဝေတိ. 'Without renouncing the training…pe…he is not a thief-dweller'—this is said because the guise given by the monks is not abandoned, so he is not a thief of the guise; and because he accepts dwelling befitting the guise, he is also not a thief of dwelling. In the case of 'A single monk, though zealous for the saffron robe, having worn white clothes,' here too the same reason should be seen. Furthermore, regarding statements such as 'a novice abiding in his own guise,' in the prescribed rules for a novice too, this same principle applies in the case of not being a thief-dweller. The statement 'it is the same for a nun too' clarifies the meaning with 'she too, desiring the state of a householder,' and so on. သစေ ကောစိ ဝုဍ္ဎပဗ္ဗဇိတောတိ သာမဏေရံ သန္ဓာယ ဝုတ္တံ. မဟာပေဠာဒီသူတိ ဧတေန ဂိဟိသန္တကံ ဒဿိတံ. သာမဏေရပဋိပါဋိယာ…ပေ… ထေယျသံဝါသကော န ဟောတီတိ ဧတ္ထ ကိဉ္စာပိ ထေယျသံဝါသကော န ဟောတိ, ပါရာဇိကံ ပန အာပဇ္ဇတိယေဝ. သေသမေတ္ထ ဥတ္တာနမေဝါတိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၁၀) ဝုတ္တံ. 'If someone is one who has gone forth in old age'—this is said with reference to a novice. 'In the Mahāpeḷā, etc.'—by this, property belonging to householders is shown. In the passage 'in the order of novices…pe…he is not a thief-dweller,' here, although he is not a thief-dweller, he nevertheless incurs a pārājika offense. 'The rest here is self-evident'—this is stated in the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.110). ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၁၀) ပန – ထေယျာယ လိင်္ဂဂ္ဂဟဏမတ္တမ္ပိ ဣဓ သံဝါသော ဧဝါတိ အာဟ ‘‘တယော ထေယျသံဝါသကာ’’တိ. န [Pg.244] ယထာဝုဍ္ဎံ ဝန္ဒနန္တိ ဘိက္ခူနံ သာမဏေရာနံ ဝါ ဝန္ဒနံ န သာဒိယတိ. ယထာဝုဍ္ဎံ ဝန္ဒနန္တိ အတ္တနာ မုသာဝါဒေန ဒဿိတဝဿက္ကမေန ဘိက္ခူနံ ဝန္ဒနံ သာဒိယတိ. ဒဟရသာမဏေရော ပန ဝုဍ္ဎသာမဏေရာနံ, ဒဟရဘိက္ခူ စ ဝုဍ္ဎာနံ ဝန္ဒနံ သာဒိယန္တောပိ ထေယျသံဝါသကော န ဟောတိ. ဣမသ္မိံ အတ္ထေတိ သံဝါသတ္ထေနကတ္ထေ. ဘိက္ခုဝဿာနီတိ ဣဒံ သံဝါသတ္ထေနကေ ဝုတ္တပါဌဝသေန ဝုတ္တံ, သယမေဝ ပန ပဗ္ဗဇိတွာ သာမဏေရဝဿာနိ ဂဏေန္တောပိ ဥဘယတ္ထေနကော ဧဝ. န ကေဝလဉ္စ ပုရိသောဝ, ဣတ္ထီပိ ဘိက္ခူနီသု ဧဝံ ပဋိပဇ္ဇတိ, ထေယျသံဝါသိကာဝ. အာဒိကမ္မိကာပိ စေတ္ထ န မုစ္စန္တိ. ဥပသမ္ပန္နေသု ဧဝ ပညတ္တာပတ္တိံ ပဋိစ္စ အာဒိကမ္မိကာ ဝုတ္တာ, တေနေဝေတ္ထ အာဒိကမ္မိကောပိ န မုတ္တော. In the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.110), however, it is said: 'Here, even the mere taking of the guise for the purpose of theft is itself dwelling; hence it is stated, "There are three thief-dwellers."' 'He does not accept veneration according to seniority' means he does not accept veneration from monks or novices. 'He accepts veneration according to seniority' means, having spoken falsely himself, he accepts veneration from monks in accordance with the order of years he has presented. However, a junior novice accepting veneration from senior novices, or a junior monk from seniors, does not become a thief-dweller. 'In this meaning' refers to the meaning of 'thief of dwelling.' The phrase 'monk's years' is stated here according to the wording in the section on the 'thief of dwelling'; however, one who ordains oneself and counts the years as a novice is still a thief in both ways. Not only men, but if women also behave similarly among nuns, they are indeed thief-dwellers. Even first-time offenders are not exempt here. First-time offenders are mentioned with regard to offenses prescribed for those who are fully ordained, and therefore even a first-time offender is not exempt here. ရာဇ…ပေ… ဘယေနာတိ ဧတ္ထ ဘယ-သဒ္ဒေါ ပစ္စေကံ ယောဇေတဗ္ဗော. ယာဝ သော သုဒ္ဓမာနသောတိ ‘‘ဣမိနာ လိင်္ဂေန ဘိက္ခူ ဝဉ္စေတွာ တေဟိ သံဝသိဿာမီ’’တိ အသုဒ္ဓစိတ္တာဘာဝေန သုဒ္ဓစိတ္တော. တေန ဟိ အသုဒ္ဓစိတ္တေန လိင်္ဂေ ဂဟိတမတ္တေ ပစ္ဆာ ဘိက္ခူဟိ သဟ သံဝသတု ဝါ မာ ဝါ, လိင်္ဂတ္ထေနကော ဟောတိ. ပစ္ဆာ သံဝသန္တောပိ အဘဗ္ဗော ဟုတွာ သံဝသတိ, တသ္မာ ဥဘယတ္ထေနကောပိ လိင်္ဂတ္ထေနကေ ဧဝ ပဝိသတီတိ ဝေဒိတဗ္ဗံ. ယော ပန ရာဇာဒိဘယေန သုဒ္ဓစိတ္တောဝ လိင်္ဂံ ဂဟေတွာ ဝိစရန္တော ပစ္ဆာ ‘‘ဘိက္ခုဝဿာနိ ဂဏေတွာ ဇီဝဿာမီ’’တိ အသုဒ္ဓစိတ္တံ ဥပ္ပာဒေတိ, သော စိတ္တုပ္ပာဒမတ္တေန ထေယျသံဝါသကော န ဟောတိ သုဒ္ဓစိတ္တေန ဂဟိတလိင်္ဂတ္တာ. သစေ ပန သော ဘိက္ခူနံ သန္တိကံ ဂန္တွာ သာမဏေရဝဿဂဏနာဒိံ ကရောတိ, တဒါ သံဝါသတ္ထေနကော, ဥဘယတ္ထေနကော ဝါ ဟောတီတိ ဒဋ္ဌဗ္ဗံ. ယံ ပန ပရတော ‘‘သဟ ဓုရနိက္ခေပေန အယမ္ပိ ထေယျသံဝါသကောဝါ’’တိ ဝုတ္တံ, တံ ဘိက္ခူဟိ သင်္ဂမ္မ သံဝါသာဓိဝါသနဝသေန ဓုရနိက္ခေပံ သန္ဓာယ ဝုတ္တံ. တေန ဝုတ္တံ ‘‘သံဝါသံ နာဓိဝါသေတိ, ယာဝါ’’တိ[Pg.245], တဿ တာဝ ထေယျသံဝါသကော နာမ န ဝုစ္စတီတိ သမ္ဗန္ဓော ဒဋ္ဌဗ္ဗော. ဧတ္ထ စ စောရာဒိဘယံ ဝိနာပိ ကီဠာဓိပ္ပာယေန လိင်္ဂံ ဂဟေတွာ ဘိက္ခူနမ္ပိ သန္တိကေ ပဗ္ဗဇိတာလယံ ဒဿေတွာ ဝန္ဒနာဒိံ အသာဒိယန္တောပိ ‘‘သောဘတိ နု ခေါ မေ ပဗ္ဗဇိတလိင်္ဂ’’န္တိအာဒိနာ သုဒ္ဓစိတ္တေန ဂဏှန္တောပိ ထေယျသံဝါသကော န ဟောတီတိ ဒဋ္ဌဗ္ဗံ. 'The king…pe… out of fear': here the word 'fear' should be applied individually. 'As long as his mind is pure': he is pure-minded due to the absence of an impure thought such as, 'By means of this guise, I will deceive the monks and dwell with them.' Therefore, for an impure-minded person, from the moment he takes up the guise, whether or not he later dwells with the monks, he is a 'thief of the guise.' Even if he later dwells with them, he dwells as one who is incapable; thus it should be understood that one who is a thief in both ways is included under the category of 'thief of the guise.' However, one who, out of fear of the king or others, takes up the guise with a pure mind and wanders, but later gives rise to an impure mind, thinking, 'I will count the years as a monk and make a living,' does not become a 'thief-dweller' merely by that arising of thought, because the guise was taken up with a pure mind. But if he then approaches the monks and performs actions such as counting the years as a novice, then he becomes a 'thief of dwelling,' or a thief in both ways; this should be understood. As for what was said further on—'Along with the laying down of the yoke, this one too is a thief-dweller'—that was said with reference to laying down the yoke by way of consenting to co-residence after meeting with the monks. Therefore, it was said, 'He does not consent to dwelling, as long as…'; the connection should be understood that up to that point, he is not called a 'thief-dweller.' And here it should be understood that even without fear of thieves or others, one who takes the guise with the intention of play, and, while showing an affection for the ordained state in the presence of monks, does not accept veneration and so on, taking it up with a pure mind, merely thinking, 'Does this monastic guise suit me?', is not a 'thief-dweller'. သဗ္ဗပါသဏ္ဍိယဘတ္တာနီတိ သဗ္ဗသာမယိကာနံ သာဓာရဏံ ကတွာ ပညတ္တာနိ ဘတ္တာနိ. ဣဒဉ္စ ဘိက္ခူနညေဝ နိယမိတဘတ္တဂ္ဂဟဏေ သံဝါသောပိ သမ္ဘဝေယျာတိ သဗ္ဗသာဓာရဏဘတ္တံ ဝုတ္တံ. သံဝါသံ ပန အသာဒိယိတွာ အဘိက္ခုကဝိဟာရာဒီသု ဝိဟာရဘတ္တာဒီနိ ဘုဉ္ဇန္တောပိ ထေယျသံဝါသကော န ဟောတိ ဧဝ. ကမ္မန္တာနုဋ္ဌာနေနာတိ ကသိအာဒိကမ္မာကရဏေန. ပတ္တစီဝရံ အာဒါယာတိ ဘိက္ခုလိင်္ဂဝသေန သရီရေန ဓာရေတွာ. 'Meals for all sectarians' (sabbapāsaṇḍiyabhattāni) refers to meals designated as common to all contemporary groups. This common meal is mentioned because, if monks were to accept meals designated only for them, communal living might also occur. However, one who does not approve of communal living but eats residence meals, etc., in non-monastic dwellings, etc., is certainly not a 'theyyasaṃvāsaka' (one who steals communal living). 'By not engaging in work' (kammantānuṭṭhānena) means by not doing agricultural work, etc. 'Taking bowl and robe' (pattacīvaraṃ ādāya) means carrying them on the body, appearing as a monk. ယော ဧဝံ ပဗ္ဗဇတိ, သော ထေယျသံဝါသကော နာမ ဟောတီတိ ဣဒံ နိဒဿနမတ္တံ. ‘‘ထေယျသံဝါသကော’’တိ ပန နာမံ အဇာနန္တောပိ ‘‘ဧဝံ ကာတုံ န ဝဋ္ဋတီ’’တိ ဝါ ‘‘ကရောန္တော သမဏော နာမ န ဟောတီ’’တိ ဝါ ‘‘ယဒိ အာရောစေဿာမိ, ဆဍ္ဍယိဿန္တိ မ’’န္တိ ဝါ ‘‘ယေန ကေနစိ ပဗ္ဗဇ္ဇာ မေ န ရုဟတီ’’တိ ဇာနာတိ, ထေယျသံဝါသကော ဟောတိ. ယော ပန ပဌမံ ‘‘ပဗ္ဗဇ္ဇာ ဧဝံ မေ ဂဟိတာ’’တိ သညီ ကေဝလံ အန္တရာ အတ္တနော သေတဝတ္ထနိဝါသနာဒိဝိပ္ပကာရံ ပကာသေတုံ လဇ္ဇန္တော န ကထေတိ, သော ထေယျသံဝါသကော န ဟောတိ. အနုပသမ္ပန္နကာလေယေဝါတိ ဧတ္ထ အဝဓာရဏေန ဥပသမ္ပန္နကာလေ ထေယျသံဝါသကလက္ခဏံ ဉတွာ ဝဉ္စနာယပိ နာရောစေတိ, ထေယျသံဝါသကော န ဟောတီတိ ဒီပေတိ. သော ဟိ သုဒ္ဓစိတ္တေန ဂဟိတလိင်္ဂတ္တာ လိင်္ဂတ္ထေနကော န ဟောတိ, လဒ္ဓူပသမ္ပဒတ္တာ တဒနုဂုဏဿေဝ သံဝါသဿ သာဒိတတ္တာ သံဝါသတ္ထေနကောပိ [Pg.246] န ဟောတိ. အနုပသမ္ပန္နော ပန လိင်္ဂတ္ထေနကော ဟောတိ, သံဝါသာရဟဿ လိင်္ဂဿ ဂဟိတတ္တာ သံဝါသသာဒိယနမတ္တေန သံဝါသတ္ထေနကော ဟောတိ. One who goes forth thus is called a 'theyyasaṃvāsaka' (one who steals communal living)—this is merely an illustration. But even without knowing the term 'theyyasaṃvāsaka,' if one understands, 'This should not be done,' or 'By doing so, one is not truly an ascetic,' or 'If I confess, they will expel me,' or 'By some means, my going forth is not valid,' then one is a theyyasaṃvāsaka. However, one who is initially aware, 'My going forth was undertaken in this way,' but out of shame does not speak up merely to reveal a discrepancy such as his wearing of lay clothes, is not a theyyasaṃvāsaka. 'Only while not yet fully ordained' (anupasampannakāleyeva): here, by this specification, it is shown that even if one knows the characteristics of a theyyasaṃvāsaka at the time of full ordination but does not confess due to deceit, he is not a theyyasaṃvāsaka. For he, having taken the insignia with a pure mind, is not a 'liṅgatthenaka' (one who steals the insignia); and having obtained full ordination, because he enjoys the communal living appropriate to it, he is not a 'saṃvāsatthenaka' (one who steals communal living). But one who is not fully ordained is a liṅgatthenaka, because he has taken the insignia which qualifies one for communal living. He is a saṃvāsatthenaka merely by enjoying the communal living. သလိင်္ဂေ ဌိတောတိ သလိင်္ဂဘာဝေ ဌိတော. ထေယျသံဝါသကော န ဟောတီတိ ဘိက္ခူဟိ ဒိန္နလိင်္ဂဿ အပရိစ္စတ္တတ္တာ လိင်္ဂတ္ထေနကော န ဟောတိ. ဘိက္ခုပဋိညာယ အပရိစ္စတ္တတ္တာ သံဝါသတ္ထေနကော န ဟောတိ. ယံ ပန မာတိကာဋ္ဌကထာယံ (ကင်္ခါ. အဋ္ဌ. ပဌမပါရာဇိကဝဏ္ဏနာ) ‘‘လိင်္ဂါနုရူပဿ သံဝါသဿ သာဒိတတ္တာ နာပိ သံဝါသတ္ထေနကော’’တိ ကာရဏံ ဝုတ္တံ, တမ္ပိ ဣဒမေဝ ကာရဏံ သန္ဓာယ ဝုတ္တံ. ဣတရထာ သာမဏေရဿာပိ ဘိက္ခုဝဿဂဏနာဒီသု လိင်္ဂါနုရူပသံဝါသော ဧဝ သာဒိတောတိ သံဝါသတ္ထေနကတာ န သိယာ ဘိက္ခူဟိ ဒိန္နလိင်္ဂဿ ဥဘိန္နမ္ပိ သာဓာရဏတ္တာ. ယထာ စေတ္ထ ဘိက္ခု, ဧဝံ သာမဏေရောပိ ပါရာဇိကံ သမာပန္နော သာမဏေရပဋိညာယ အပရိစ္စတ္တတ္တာ သံဝါသတ္ထေနကော န ဟောတီတိ ဝေဒိတဗ္ဗော. သောဘတီတိ သမ္ပဋိစ္ဆိတွာတိ ကာသာဝဓာရဏေ ဓုရံ နိက္ခိပိတွာ ဂိဟိဘာဝံ သမ္ပဋိစ္ဆိတွာ. 'Standing in his own insignia' (saliṅge ṭhito) means remaining in the state of his own insignia. He is not a 'theyyasaṃvāsaka' (one who steals communal living) because, since the insignia given by the monks have not been relinquished, he is not a 'liṅgatthenaka' (one who steals the insignia). Nor is he a 'saṃvāsatthenaka' (one who steals communal living) because the acknowledgment of being a monk has not been relinquished. However, the reason stated in the Mātikāṭṭhakathā (Kaṅkhāvitaraṇī, Aṭṭhakathā on the first Pārājika)—'Because he enjoys a communal living that conforms to the insignia, he is also not a saṃvāsatthenaka'—is also said with reference to this very reason. Otherwise, for a novice too, who enjoys a communal living that conforms to the insignia in matters such as counting the rains-residence like a bhikkhu, there would be no state of being a saṃvāsatthenaka, because the insignia given by the monks is common to both. Just as in this case a monk, so too a novice who has committed a pārājika does not qualify as a saṃvāsatthenaka because the acknowledgment of being a novice has not been relinquished—this should be understood. 'He looks proper' (sobhati) means having accepted—having laid down the burden in regard to the wearing of the ochre robe, he has accepted the state of a householder. သစေ ကောစိ ဝုဍ္ဎပဗ္ဗဇိတောတိ သာမဏေရံ သန္ဓာယ ဝုတ္တံ. မဟာပေဠာဒီသူတိ ဝိလီဝါဒိမယေသု ဃရဒွါရေသု ဌပိတေသု ဘတ္တဘာဇနဝိသေသေသု. ဧတေန ဝိဟာရေ ဘိက္ခူဟိ သဒ္ဓိံ ဝဿဂဏနာဒီနံ အကရဏံ ဒဿေတီတိ ဝုတ္တံ. 'If someone calls an old renunciant' (sace koci vuḍḍhapabbajito): this is said with reference to a novice (sāmaṇera). 'In great baskets, etc.' (mahāpeḷādīsu) refers to special food containers made of bamboo strips, etc., placed at house doors. By this, it is said, it is shown that he did not engage with the monks in the monastery in activities such as calculating the years of rains-residence. ၁၃၉. တိတ္ထိယပက္ကန္တကကထာယံ တေသံ လိင်္ဂေ အာဒိန္နမတ္တေ တိတ္ထိယပက္ကန္တကော ဟောတီတိ ‘‘တိတ္ထိယော ဘဝိဿာမီ’’တိ ဂတဿ လိင်္ဂဂ္ဂဟဏေနေဝ တေသံ လဒ္ဓိပိ ဂဟိတာယေဝ ဟောတီတိ ကတွာ ဝုတ္တံ. ကေနစိ ပန ‘‘တေသံ လိင်္ဂေ အာဒိန္နမတ္တေ လဒ္ဓိယာ ဂဟိတာယပိ အဂ္ဂဟိတာယပိ တိတ္ထိယပက္ကန္တကော ဟောတီ’’တိ ဝုတ္တံ, တံ န ဂဟေတဗ္ဗံ. န ဟိ ‘‘တိတ္ထိယော ဘဝိဿာမီ’’တိ ဂတဿ လိင်္ဂသမ္ပဋိစ္ဆနတော အညံ လဒ္ဓိဂ္ဂဟဏံ [Pg.247] နာမ အတ္ထိ. လိင်္ဂသမ္ပဋိစ္ဆနေနေဝ ဟိ သော ဂဟိတလဒ္ဓိကော ဟောတိ. တေနေဝ ‘‘ဝီမံသနတ္ထံ ကုသစီရာဒီနိ…ပေ… ယာဝ န သမ္ပဋိစ္ဆတိ, တာဝ တံ လဒ္ဓိ ရက္ခတိ, သမ္ပဋိစ္ဆိတမတ္တေ တိတ္ထိယပက္ကန္တကော ဟောတီ’’တိ ဝုတ္တံ. နဂ္ဂေါဝ အာဇီဝကာနံ ဥပဿယံ ဂစ္ဆတိ, ပဒဝါရေ ပဒဝါရေ ဒုက္ကဋန္တိ ‘‘အာဇီဝကော ဘဝိဿ’’န္တိ အသုဒ္ဓစိတ္တေန ဂမနပစ္စယာ ဒုက္ကဋံ ဝုတ္တံ. နဂ္ဂေန ဟုတွာ ဂမနပစ္စယာပိ ပဒဝါရေ ဒုက္ကဋာ န မုစ္စတိယေဝါတိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၁၀) ဝုတ္တံ. 139. In the discussion on those who have gone over to the sectarians (titthiyapakkantaka), it is said that one becomes a sectarian apostate as soon as the sectarian insignia are adopted. This is because, for one who goes with the intention, 'I will become a sectarian,' the mere act of taking up the insignia itself constitutes the taking up of their creed. However, some say, 'Whether the creed is taken up or not, one becomes a sectarian apostate as soon as the sectarian insignia are adopted.' This should not be accepted. For there is no other act of taking up a creed apart from accepting the insignia by one who goes with the intention, 'I will become a sectarian.' Indeed, by accepting the insignia alone, one has taken up the creed. Therefore, it is said, 'For the purpose of investigation, if one wears a grass garment, etc., ... as long as one does not accept it, one retains one's own creed. But as soon as one accepts it, one becomes a sectarian apostate.' 'A naked person who goes to the residence of the Ājīvikas incurs a dukkaṭa at every step': the dukkaṭa (minor offense) is stated because of going with an impure mind, thinking, 'I will become an Ājīvaka.' Even by going naked, one is certainly not freed from the dukkaṭa offense at every step. This is explained in the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.110). ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၁၀) ပန – တိတ္ထိယပက္ကန္တကာဒိကထာသု တေသံ လိင်္ဂေ အာဒိန္နမတ္တေတိ ဝီမံသာဒိအဓိပ္ပာယံ ဝိနာ ‘‘တိတ္ထိယော ဘဝိဿာမီ’’တိ သန္နိဋ္ဌာနဝသေန လိင်္ဂေ ကာယေန ဓာရိတမတ္တေ. သယမေဝါတိ တိတ္ထိယာနံ သန္တိကံ အဂန္တွာ သယမေဝ သံဃာရာမေပိ ကုသစီရာဒီနိ နိဝါသေတိ. အာဇီဝကော ဘဝိဿန္တိ…ပေ… ဂစ္ဆတီတိ အာဇီဝကာနံ သန္တိကေ တေသံ ပဗ္ဗဇနဝိဓိနာ ‘‘အာဇီဝကော ဘဝိဿာမီ’’တိ ဂစ္ဆတိ. တဿ ဟိ တိတ္ထိယဘာဝူပဂမနံ ပတိ သန္နိဋ္ဌာနေ ဝိဇ္ဇမာနေပိ ‘‘ဂန္တွာ ဘဝိဿာမီ’’တိ ပရိကပ္ပိတတ္တာ ပဒဝါရေ ဒုက္ကဋမေဝ ဝုတ္တံ. ဒုက္ကဋန္တိ ပါဠိယာ အဝုတ္တေပိ မေထုနာဒီသု ဝုတ္တပုဗ္ဗပယောဂဒုက္ကဋာနုလောမတော ဝုတ္တံ. ဧတေန စ သန္နိဋ္ဌာနဝသေန လိင်္ဂေ သမ္ပဋိစ္ဆိတေ ပါရာဇိကံ, တတော ပုရိမပယောဂေ ထုလ္လစ္စယဉ္စ ဝတ္တဗ္ဗမေဝ. ထုလ္လစ္စယက္ခဏေ နိဝတ္တန္တောပိ အာပတ္တိံ ဒေသာပေတွာ မုစ္စတိ ဧဝါတိ ဒဋ္ဌဗ္ဗံ. ယထာ စေတ္ထ, ဧဝံ သံဃဘေဒေပိ လောဟိတုပ္ပာဒေပိ ဘိက္ခူနံ ပုဗ္ဗပယောဂါဒီသု ဒုက္ကဋထုလ္လစ္စယပါရာဇိကာဟိ မုစ္စနသီမာ စ ဝေဒိတဗ္ဗာ. သာသနဝိရုဒ္ဓတာယေတ္ထ အာဒိကမ္မိကာနမ္ပိ အနာပတ္တိ န ဝုတ္တာ. ပဗ္ဗဇ္ဇာယပိ အဘဗ္ဗတာဒဿနတ္ထံ ပနေတေ အညေ စ ပါရာဇိကကဏ္ဍေ ဝိသုံ [Pg.248] သိက္ခာပဒေန ပါရာဇိကာဒိံ အဒဿေတွာ ဣဓ အဘဗ္ဗေသု ဧဝ ဝုတ္တာတိ ဝေဒိတဗ္ဗံ. In the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.110), however—regarding the discussion of those who have gone over to the sectarians (titthiyapakkantaka), etc.—the phrase 'merely taken the insignia' (liṅge ādinnamatta) refers to the mere bearing of their insignia on the body with the resolution, 'I will become a sectarian,' without any intention of investigation, etc. 'By himself' (sayameva) means that without going to the sectarians, he himself puts on grass garments, etc., even in the monastery. 'He will become an Ājīvaka… he goes' (ājīvako bhavissanti…pe… gacchati) means he goes to the Ājīvikas according to their method of renunciation with the thought, 'I will become an Ājīvaka.' For him, even though a resolution to adopt the sectarian state exists, because it is conceived as 'I will go and become one,' a 'dukkaṭa' (minor offense) is stated for every step. 'Dukkaṭa'—though not mentioned explicitly in the Pāli—is stated here in accordance with the previously stated dukkaṭa for preliminary acts in cases like sexual intercourse. And by this, if the insignia is accepted with resolution, it is a 'pārājika' (defeat offense); before that, in the preliminary act, a 'thullaccaya' (gross offense) should also be stated. Even if one turns back at the moment of thullaccaya, after confessing the offense, one is certainly freed—this should be understood. Just as here, so too in cases of schism in the Saṅgha and shedding blood, the boundaries for release from dukkaṭa, thullaccaya, and pārājika offenses in the preliminary acts, etc., of the monks should be understood. Here, because it is contrary to the Dispensation, no exemption is stated even for first offenders. Moreover, it should be understood that, in order to show their unfitness even for ordination, these and other cases in the Pārājika section are mentioned here only among those who are unfit, without showing them to be pārājika, etc., by a separate training rule. တံ လဒ္ဓီတိ တိတ္ထိယဝေသေ သေဋ္ဌဘာဝဂ္ဂဟဏမေဝ သန္ဓာယ ဝုတ္တံ. တေသဉှိ တိတ္ထိယာနံ သဿတာဒိဂ္ဂါဟံ ဂဏှန္တောပိ လိင်္ဂေ အသမ္ပဋိစ္ဆိတေ တိတ္ထိယပက္ကန္တကော န ဟောတိ, တံ လဒ္ဓိံ အဂ္ဂဟေတွာပိ ‘‘ဧတေသံ ဝတစရိယာ သုန္ဒရာ’’တိ လိင်္ဂံ သမ္ပဋိစ္ဆန္တော တိတ္ထိယပက္ကန္တကော ဟောတိ ဧဝ. လဒ္ဓိယာ အဘာဝေနာတိ ဘိက္ခုဘာဝေ သာလယတာယ တိတ္ထိယဘာဝူပဂမနလဒ္ဓိယာ အဘာဝေန. ဧတေန စ အာပဒါသု ကုသစီရာဒိံ ပါရုပန္တဿပိ နဂ္ဂဿ ဝိယ အနာပတ္တီတိ ဒဿေတိ. ဥပသမ္ပန္နဘိက္ခုနာ ကထိတောတိ ဧတ္ထ သံဃဘေဒကောပိ ဥပသမ္ပန္နဘိက္ခုနာဝ ကထိတော, မာတုဃာတကာဒယော ပန အနုပသမ္ပန္နေနာတိပိ ဒဋ္ဌဗ္ဗန္တိ အာဂတံ. 'That creed' (taṃ laddhi) is said with reference to the very adoption of the state of being foremost in the guise of a sectarian. For one who holds the views of those sectarians, such as eternalism, does not become a sectarian apostate as long as he does not accept the insignia; but one who accepts the insignia, even without adopting that view, thinking, 'Their way of practice is beautiful,' certainly does become a sectarian apostate. 'By the absence of a creed' (laddhiyā abhāvena) means, due to attachment to the state of a monk, the absence of the creed of entering the state of a sectarian. And by this, it is shown that even in emergencies, for one wearing a grass garment or the like, there is no offense, like one who is naked. 'Spoken by an ordained monk' (upasampannabhikkhunā kathito): here, a schismatic in the Saṅgha is also spoken of as being an ordained monk. But it is stated that matricides and the like should be understood as such even if they are not ordained. ၁၄၀. တိရစ္ဆာနကထာယံ ‘‘ယော ကောစိ အမနုဿဇာတိယော, သဗ္ဗောဝ ဣမသ္မိံ အတ္ထေ တိရစ္ဆာနဂတောတိ ဝေဒိတဗ္ဗော’’တိ ဧတေန ဧသော မနုဿဇာတိယော ဧဝ ဘဂဝတော သာသနေ ပဗ္ဗဇိတုံ ဝါ ဥပသမ္ပဇ္ဇိတုံ ဝါ လဘတိ, န တတော အညေတိ ဒီပေတိ. တေနာဟ ဘဂဝါ ‘‘တုမှေ ခေါတ္ထ နာဂါ အဝိရုဠှိဓမ္မာ ဣမသ္မိံ ဓမ္မဝိနယေ’’တိ (မဟာဝ. ၁၁၁). 140. Regarding animal talk, "Whatever being is of non-human birth, all are to be understood in this context as 'gone to the animal realm.'" By this, it is shown that only a being of human birth in the Blessed One's dispensation has the opportunity to go forth or receive full ordination, and not another. Therefore, the Blessed One said, "You are nāgas who are of undeveloped nature in this Dhamma-Vinaya" (Mahāvagga 111). ၁၄၁. အာနန္တရိယကထာယံ တိရစ္ဆာနာဒိအမနုဿဇာတိတော မနုဿဇာတိကာနညေဝ ပုတ္တေသု မေတ္တာဒယောပိ တိက္ခဝိသဒါ ဟောန္တိ လောကုတ္တရဂုဏာ ဝိယာတိ အာဟ ‘‘မနုဿိတ္ထိဘူတာ ဇနိကာ မာတာ’’တိ. ယထာ မနုဿာနညေဝ ကုသလပဝတ္တိ တိက္ခဝိသဒါ, ဧဝံ အကုသလပဝတ္တိပီတိ အာဟ ‘‘သယမ္ပိ မနုဿဇာတိကေနေဝါ’’တိအာဒိ. အထ ဝါ ယထာ သမာနဇာတိယဿ ဝိကောပနေ ကမ္မံ ဂရုတရံ, န တထာ ဝိဇာတိယဿာတိ အာဟ ‘‘မနုဿိတ္ထိဘူတာ’’တိ. ပုတ္တသမ္ဗန္ဓေန မာတုပိတုသမညာ[Pg.249], ဒတ္တကိတ္တိမာဒိဝသေနပိ ပုတ္တဝေါဟာရော လောကေ ဒိဿတိ, သော စ ခေါ ပရိယာယတောတိ နိပ္ပရိယာယသိဒ္ဓတံ ဒဿေတုံ ‘‘ဇနိကာ မာတာ’’တိ ဝုတ္တံ. ယထာ မနုဿတ္တဘာဝေ ဌိတဿေဝ ကုသလဓမ္မာနံ တိက္ခဝိသဒသူရဘာဝါပတ္တိ ယထာ တံ တိဏ္ဏမ္ပိ ဗောဓိသတ္တာနံ ဗောဓိတ္တယနိဗ္ဗတ္တိယံ, ဧဝံ မနုဿတ္တဘာဝေ ဌိတဿေဝ အကုသလဓမ္မာနမ္ပိ တိက္ခဝိသဒသူရဘာဝါပတ္တီတိ အာဟ ‘‘သယမ္ပိ မနုဿဇာတိကေနေဝါ’’တိ. အာနန္တရိယေနာတိ ဧတ္ထ စုတိအနန္တရံ နိရယေ ပဋိသန္ဓိဖလံ အနန္တရံ နာမ, တသ္မိံ အနန္တရေ ဇနကတ္တေန နိယုတ္တံ အာနန္တရိယံ, တေန. အထ ဝါ စုတိအနန္တရံ ဖလံ အနန္တရံ နာမ, တသ္မိံ အနန္တရေ နိယုတ္တံ, တန္နိဗ္ဗတ္တနေန အနန္တရကရဏသီလံ, အနန္တရပ္ပယောဇနံ ဝါ အာနန္တရိယံ, တေန အာနန္တရိယေန မာတုဃာတကကမ္မေန. ပိတုဃာတကေပိ ‘‘ယေန မနုဿဘူတော ဇနကော ပိတာ သယမ္ပိ မနုဿဇာတိကေနေဝ သတာ သဉ္စိစ္စ ဇီဝိတာ ဝေါရောပိတော, အယံ အာနန္တရိယေန ပိတုဃာတကကမ္မေန ပိတုဃာတကော’’တိအာဒိနာ သဗ္ဗံ ဝေဒိတဗ္ဗန္တိ အာဟ ‘‘ပိတုဃာတကေပိ ဧသေဝ နယော’’တိ. 141. In the discussion on Ānantariya, it is said that for the children of human beings, loving-kindness and other virtues become sharp and clear, unlike for those born as animals or other non-humans, just as transcendent qualities do. Hence, it is stated: 'The mother who gave birth was a human woman.' Just as virtuous conduct is sharp and clear only among humans, so too is unwholesome conduct—thus it is said: 'Even he himself, being of human birth...' Alternatively, just as the kamma of harming someone of the same birth is heavier than harming someone of a different birth, it is stated: 'The mother who gave birth was a human woman.' The terms 'mother' and 'father' arise due to the relationship with a child. Even in the world, terms like 'adopted son' or 'foster child' are used, but these are only figurative expressions. To clarify the non-figurative, established meaning, it is said: 'The birth-giver is the mother.' Just as wholesome qualities become sharp, clear, and courageous when one exists in the human state—as seen in the attainment of the three kinds of enlightenment by the three Bodhisattas—so too can unwholesome qualities become sharp, clear, and courageous when one exists in the human state. Thus, it is said: 'Even he himself, being of human birth...' Here, 'by immediate retribution (ānantariya)' means that the fruit is rebirth in hell immediately after death, which is called 'immediate' (anantara); being connected to generating that immediate result is ānantariya. Alternatively, the fruit immediately following death is called 'immediate' (anantara), and that which is connected to it, whose nature is to cause an immediate result, or whose purpose is immediate, is ānantariya. Thus, by the ānantariya kamma of matricide. In the case of patricide, it should all be understood in this way: 'He by whom a human father, his birth-giver, was intentionally deprived of life, he himself being of human birth, is a patricide by the ānantariya kamma of patricide.' Thus it is said: 'The same method applies to patricide.' ပရိဝတ္တိတလိင်္ဂမ္ပိ မာတရံ ဝါ ပိတရံ ဝါ ဇီဝိတာ ဝေါရောပေန္တဿ အာနန္တရိယကမ္မံ ဟောတိယေဝ. သတိပိ ဟိ လိင်္ဂပရိဝတ္တေ သော ဧဝ ဧကကမ္မနိဗ္ဗတ္တော ဘဝင်္ဂပ္ပဗန္ဓော ဇီဝိတပ္ပဗန္ဓော, န အညောတိ. ယော ပန သယံ မနုဿော တိရစ္ဆာနဘူတံ ပိတရံ ဝါ မာတရံ ဝါ, သယံ ဝါ တိရစ္ဆာနဘူတော မနုဿဘူတံ, တိရစ္ဆာနောယေဝ ဝါ တိရစ္ဆာနဘူတံ ဇီဝိတာ ဝေါရောပေတိ, တဿ ကမ္မံ အာနန္တရိယံ န ဟောတိ, ဘာရိယံ ပန ဟောတိ, အာနန္တရိယံ အာဟစ္စေဝ တိဋ္ဌတိ. ဧဠကစတုက္ကံ သင်္ဂါမစတုက္ကံ စောရစတုက္ကဉ္စေတ္ထ ကထေတဗ္ဗံ. ‘‘ဧဠကံ မာရေမီ’’တိ အဘိသန္ဓိနာပိ ဟိ ဧဠကဋ္ဌာနေ ဌိတံ မနုဿော မနုဿဘူတံ မာတရံ ဝါ ပိတရံ ဝါ မာရေန္တော အာနန္တရိယံ [Pg.250] ဖုသတိ မရဏာဓိပ္ပာယေနေဝ အာနန္တရိယဝတ္ထုနော ဝိကောပိတတ္တာ. ဧဠကာဘိသန္ဓိနာ, ပန မာတာပိတိအဘိသန္ဓိနာ ဝါ ဧဠကံ မာရေန္တော အာနန္တရိယံ န ဖုသတိ အာနန္တရိယဝတ္ထုနော အဘာဝတော. မာတာပိတိအဘိသန္ဓိနာ မာတာပိတရော မာရေန္တော ဖုဿတေဝ. ဧသ နယော ဣတရသ္မိမ္ပိ စတုက္ကဒွယေ. ယထာ စ မာတာပိတူသု, ဧဝံ အရဟန္တေသု ဧတာနိ စတုက္ကာနိ ဝေဒိတဗ္ဗာနိ. သဗ္ဗတ္ထ ဟိ ပုရိမံ အဘိသန္ဓိစိတ္တံ အပ္ပမာဏံ, ဝဓကစိတ္တံ, ပန တဒါရမ္မဏဇီဝိတိန္ဒြိယဉ္စ ပမာဏံ. ကတာနန္တရိယကမ္မော စ ‘‘တဿ ကမ္မဿ ဝိပါကံ ပဋိဗာဟေဿာမီ’’တိ သကလစက္ကဝါဠံ မဟာစေတိယပ္ပမာဏေဟိ ကဉ္စနထူပေဟိ ပူရေတွာပိ သကလစက္ကဝါဠံ ပူရေတွာ နိသိန္နဿ ဘိက္ခုသံဃဿ မဟာဒါနံ ဒတွာပိ ဗုဒ္ဓဿ ဘဂဝတော သံဃာဋိကဏ္ဏံ အမုဉ္စန္တော ဝိစရိတွာပိ ကာယဿ ဘေဒါ နိရယမေဝ ဥပပဇ္ဇတိ, ပဗ္ဗဇ္ဇဉ္စ န လဘတိ. ပိတုဃာတကေ ဝေသိယာ ပုတ္တောတိ ဥပလက္ခဏမတ္တံ, ကုလိတ္ထိယာ အတိစာရိနိယာ ပုတ္တောပိ အတ္တနော ပိတရံ အဇာနိတွာ ဃာန္တေန္တောပိ ပိတုဃာတကောဝ ဟောတိ. Even if their gender has changed, for one who kills their mother or father it is still an ānantariya kamma. For even when the gender changes, that same continuum of the life-continuum consciousness, that continuum of life produced by a single kamma, is the same being, not another. But if a human kills a parent who has become an animal, or an animal kills a parent who has become a human, or an animal kills a parent who has become an animal, that action is not an ānantariya, though it is still weighty; it borders on an ānantariya. Here, the fourfold cases of the goat, the battle, and the thief should be related. For even with the intention, "I will kill a goat," if a human kills a human mother or father who is standing in the place of a goat, one incurs an ānantariya because the object of an ānantariya has been violated with the intention to kill. But if one kills a goat with the intention of killing a goat, or if, with the intention of killing one's parents, one kills a goat, one does not incur an ānantariya due to the absence of the object for it. If, with the intention of killing one's parents, one kills one's parents, one does incur it. The same method applies to the other two fourfold cases. And just as with parents, so too with arahants—these fourfold cases should be understood. For in all cases, the prior intention is not the standard; rather, the thought at the time of killing and the life-faculty which is its object are the standard. One who has committed an ānantariya kamma cannot ward off its result, even if they fill the entire cakkavāḷa with golden stūpas the size of the Mahācetiya, offer a great gift to the Saṅgha of bhikkhus seated filling the entire cakkavāḷa, or wander about without letting go of the corner of the Blessed Buddha's outer robe—at the breakup of the body, they are reborn in hell and do not receive ordination. In the case of a patricide, 'the son of a prostitute' is just an example. Even the son of an adulterous high-class woman who kills his own father without knowing him is still a patricide. အရဟန္တဃာတကကမ္မေ အဝသေသန္တိ အနာဂါမိအာဒိကံ. အယမေတ္ထ သင်္ခေပေါ, ဝိတ္ထာရော ပန တတိယပါရာဇိကဝဏ္ဏနာတော ဂဟေတဗ္ဗော. Regarding the act of killing an Arahant, the remaining cases are those of the non-returner and so on. This is the summary here; the detailed exposition, however, should be taken from the commentary on the third pārājika. ‘‘ဒုဋ္ဌစိတ္တေနာ’’တိ ဝုတ္တမေဝတ္ထံ ဝိဘာဝေတိ ‘‘ဝဓကစိတ္တေနာ’’တိ. ဝဓကစေတနာယ ဟိ ဒူသိတံ စိတ္တံ ဣဓ ဒုဋ္ဌစိတ္တံ နာမ. လောဟိတံ ဥပ္ပာဒေတီတိ ဧတ္ထ တထာဂတဿ အဘေဇ္ဇကာယတာယ ပရူပက္ကမေန စမ္မစ္ဆေဒံ ကတွာ လောဟိတပဂ္ဃရဏံ နာမ နတ္ထိ, သရီရဿ ပန အန္တောယေဝ ဧကသ္မိံ ဌာနေ လောဟိတံ သမောသရတိ, အာဃာတေန ပကုပ္ပမာနံ သဉ္စိတံ ဟောတိ. ဒေဝဒတ္တေန ပဝိဒ္ဓသိလတော ဘိဇ္ဇိတွာ ဂတာ သက္ခလိကာပိ တထာဂတဿ ပါဒန္တံ ပဟရိ, ဖရသုနာ ပဟဋော ဝိယ [Pg.251] ပါဒေါ အန္တောလောဟိတောယေဝ အဟောသိ. ဇီဝကော ပန တထာဂတဿ ရုစိယာ သတ္ထကေန စမ္မံ ဆိန္ဒိတွာ တမှာ ဌာနာ ဒုဋ္ဌလောဟိတံ နီဟရိတွာ ဖာသုမကာသိ, တေနဿ ပုညကမ္မမေဝ အဟောသိ. တေနာဟ ‘‘ဇီဝကော ဝိယာ’’တိအာဒိ. The meaning of the phrase 'with a malicious mind' is clarified by 'with a mind to kill.' For a mind corrupted by the intention to kill is here called a 'malicious mind.' Regarding 'drawing blood,' here, because the Tathāgata's body is inviolable, there is no such thing as cutting the skin by another's attack and causing blood to flow. However, inside the body, blood gathers in one place; being disturbed by the impact, it accumulates. Even a splinter that broke off from the rock hurled by Devadatta struck the Tathāgata's foot, and the foot became internally bloodied, as if struck by an axe. But Jīvaka, with the Tathāgata's consent, cut the skin with a scalpel and drew out the bad blood from that spot, making him comfortable—for him, this was only an act of merit. Hence it is said, 'like Jīvaka,' and so on. အထ ယေ ပရိနိဗ္ဗုတေ တထာဂတေ စေတိယံ ဘိန္ဒန္တိ, ဗောဓိံ ဆိန္ဒန္တိ, ဓာတုမှိ ဥပက္ကမန္တိ, တေသံ ကိံ ဟောတီတိ? ဘာရိယံ ကမ္မံ ဟောတိ အာနန္တရိယသဒိသံ. သဓာတုကံ ပန ထူပံ ဝါ ပဋိမံ ဝါ ဗာဓမာနံ ဗောဓိသာခံ ဆိန္ဒိတုံ ဝဋ္ဋတိ. သစေပိ တတ္ထ နိလီနာ သကုဏာ စေတိယေ ဝစ္စံ ပါတေန္တိ, ဆိန္ဒိတုံ ဝဋ္ဋတိယေဝ. ပရိဘောဂစေတိယတော ဟိ သရီရစေတိယံ ဂရုတရံ. စေတိယဝတ္ထုံ ဘိန္ဒိတွာ ဂစ္ဆန္တေ ဗောဓိမူလေပိ ဆိန္ဒိတွာ ဟရိတုံ ဝဋ္ဋတိ. ယာ ပန ဗောဓိသာခါ ဗောဓိဃရံ ဗာဓတိ, တံ ဂေဟရက္ခဏတ္ထံ ဆိန္ဒိတုံ န လဘတိ. ဗောဓိအတ္ထာယ ဟိ ဂေဟံ, န ဂေဟတ္ထာယ ဗောဓိ. အာသနဃရေပိ ဧသေဝ နယော. ယသ္မိံ ပန အာသနဃရေ ဓာတု နိဟိတာ ဟောတိ, တဿ ရက္ခဏတ္ထာယ တံ သာခံ ဆိန္ဒိတုံ ဝဋ္ဋတိ. ဗောဓိဇဂ္ဂနတ္ထံ ဩဇောဟရဏသာခံ ဝါ ပူတိဋ္ဌာနံ ဝါ ဆိန္ဒိတုံ ဝဋ္ဋတိယေဝ, သတ္ထု ရူပကာယပဋိဇဂ္ဂနေ ဝိယ ပုညမ္ပိ ဟောတိ. Then, for those who, after the Tathāgata has attained Parinibbāna, destroy a cetiya, cut down a Bodhi tree, or attack a relic, what is the result? It is a weighty kamma, similar to an ānantariya. However, it is permissible to cut a Bodhi branch that is obstructing a stūpa or image containing relics. Even if birds perched there drop excrement on the cetiya, it is still permissible to cut it. For a cetiya of bodily relics is more important than a cetiya of use. If invaders, having destroyed the cetiya's foundation, are leaving, it is permissible to cut the Bodhi tree at its root and carry it away. But a branch of the Bodhi tree that obstructs a Bodhi-house may not be cut for the sake of protecting the building. For the building is for the sake of the Bodhi, not the Bodhi for the sake of the building. The same principle applies to a hall with a throne. However, in a hall with a throne where a relic is enshrined, it is permissible to cut that branch for its protection. For the sake of tending the Bodhi tree, it is permissible to cut a branch that is drawing away the sap or a rotten part; just as in tending the Master's physical body, there is also merit. သံဃဘေဒေ စတုန္နံ ကမ္မာနန္တိ အပလောကနာဒီနံ စတုန္နံ ကမ္မာနံ. အယံ သံဃဘေဒကောတိ ပကတတ္တံ ဘိက္ခုံ သန္ဓာယ ဝုတ္တံ. ပုဗ္ဗေ ဧဝ ပါရာဇိကံ သမာပန္နော ဝါ ဝတ္ထာဒိဒေါသေန ဝိပန္နုပသမ္ပဒေါ ဝါ သံဃံ ဘိန္ဒန္တောပိ အာနန္တရိယံ န ဖုသတိ, သံဃော ပန ဘိန္နောဝ ဟောတိ, ပဗ္ဗဇ္ဇာ စဿ န ဝါရိတာတိ ဒဋ္ဌဗ္ဗံ. In schism of the Saṅgha, 'of the four acts' means of the four acts beginning with proclamation. 'This is a schismatic' is said with reference to a monk of normal status. One who has previously committed a pārājika offense, or one whose higher ordination is invalid due to a flaw in the candidate, etc., even when splitting the Saṅgha, does not incur an ānantariya. However, the Saṅgha is indeed split, and his going forth is not barred, it should be understood. ဘိက္ခုနီဒူသနေ ဣစ္ဆမာနန္တိ ဩဒါတဝတ္ထဝသနံ ဣစ္ဆမာနံ. တေနေဝါဟ ‘‘ဂိဟိဘာဝေ သမ္ပဋိစ္ဆိတမတ္တေယေဝါ’’တိ. နေဝ ပဗ္ဗဇ္ဇာ [Pg.252] အတ္ထီတိ ယောဇနာ. ယော စ ပဋိက္ခိတ္တေ အဘဗ္ဗေ စ ပုဂ္ဂလေ ဉတွာ ပဗ္ဗာဇေတိ, ဥပသမ္ပာဒေတိ ဝါ, ဒုက္ကဋံ. အဇာနန္တဿ သဗ္ဗတ္ထ အနာပတ္တီတိ ဝေဒိတဗ္ဗံ. In the context of defiling a bhikkhunī, 'desiring' refers to one who desires to wear white clothes. Therefore, it is said: "Merely upon accepting the householder life." The explanation is that there is no going forth. Whoever, knowing a rejected and incapable person, gives them the going forth or the full ordination, commits a wrong-doing. It should be understood that there is no offense for one who does not know in all cases. ၁၄၂. ဂဗ္ဘမာသေဟိ သဒ္ဓိံ ဝီသတိ ဝဿာနိ အဿာတိ ဂဗ္ဘဝီသော. ဟာယနဝဍ္ဎနန္တိ ဂဗ္ဘမာသေသု အဓိကေသု ဥတ္တရိ ဟာယနံ, ဦနေသု ဝဍ္ဎနန္တိ ဝေဒိတဗ္ဗံ. ဧကူနဝီသတိဝဿန္တိ ဒွါဒသ မာသေ မာတုကုစ္ဆိသ္မိံ ဝသိတွာ မဟာပဝါရဏာယ ဇာတကာလတော ပဋ္ဌာယ ဧကူနဝီသတိဝဿံ. ပါဋိပဒဒိဝသေတိ ပစ္ဆိမိကာယ ဝဿူပဂမနဒိဝသေ. ‘‘တိံသရတ္တိဒိဝေါ မာသော’’တိ (အ. နိ. ၃.၇၁; ၈.၄၃; ဝိဘ. ၁၀၂၃) ဝစနတော ‘‘စတ္တာရော မာသာ ပရိဟာယန္တီ’’တိ ဝုတ္တံ. ဝဿံ ဥက္ကဍ္ဎန္တီတိ ဝဿံ ဥဒ္ဓံ ကဍ္ဎန္တိ, တတိယသံဝစ္ဆရေ ဧကမာသဿ အဓိကတ္တာ မာသပရိစ္စဇနဝသေန ဝဿံ ဥဒ္ဓံ ကဍ္ဎန္တီတိ အတ္ထော, တသ္မာ တတိယော သံဝစ္ဆရော တေရသမာသိကော ဟောတိ. သံဝစ္ဆရဿ ပန ဒွါဒသမာသိကတ္တာ အဋ္ဌာရသသု ဝဿေသု အဓိကမာသေ ဝိသုံ ဂဟေတွာ ‘‘ဆ မာသာ ဝဍ္ဎန္တီ’’တိ ဝုတ္တံ. တတောတိ ဆမာသတော. နိက္ကင်္ခါ ဟုတွာတိ အဓိကမာသေဟိ သဒ္ဓိံ ပရိပုဏ္ဏဝီသတိဝဿတ္တာ နိဗ္ဗေမတိကာ ဟုတွာ. ယံ ပန ဝုတ္တံ တီသုပိ ဂဏ္ဌိပဒေသု ‘‘အဋ္ဌာရသန္နံယေဝ ဝဿာနံ အဓိကမာသေ ဂဟေတွာ ဂဏိတတ္တာ သေသဝဿဒွယဿပိ အဓိကဒိဝသာနိ ဟောန္တိ, တာနိ အဓိကဒိဝသာနိ သန္ဓာယ ‘နိက္ကင်္ခါ ဟုတွာ’တိ ဝုတ္တ’’န္တိ, တံ န ဂဟေတဗ္ဗံ. န ဟိ ဒွီသု ဝဿေသု အဓိကဒိဝသာနိ နာမ ဝိသုံ ဥပလဗ္ဘန္တိ တတိယေ ဝဿေ ဝဿုက္ကဍ္ဎနဝသေန အဓိကမာသေ ပရိစ္စတ္တေယေဝ အတိရေကမာသသမ္ဘဝတော, တသ္မာ ဒွီသု ဝဿေသု အတိရေကဒိဝသာနိ ဝိသုံ န သမ္ဘဝန္တိ. 142. Gabbhavīso means one who is twenty years old including the months in the womb. Hāyanavaḍḍhana should be understood as follows: when the months in the womb are in excess, there is a decrease in the year; when they are fewer, there is an increase. Ekūnavīsativassa refers to nineteen years from the time of birth at the Great Pavāraṇā, after having spent twelve months in the mother's womb. Pāṭipadadivase means on the day of entering the later rains-residence. According to the statement, "Thirty days and nights make a month," it is said, "Four months decrease." Vassaṃ ukkaḍḍhanti means they draw the year upwards; the meaning is that in the third year, due to an extra month, they draw the year upwards by means of releasing a month. Therefore, the third year has thirteen months. Since a year consists of twelve months, in eighteen years, the extra months are taken separately, and it is said, "Six months increase." Tato means from those six months. Nikkaṅkhā hutvā means becoming free from doubt because the full twenty years, including the extra months, is complete. However, what was said in the three commentarial notes—"Because the extra months in eighteen years are taken and calculated, the remaining two years also have extra days, and it was said with reference to those extra days, 'being free from doubt'"—should not be accepted. For extra days are not found separately in two years, since the possibility of an extra month arises only in the third year by drawing the year upwards by means of releasing a month. Therefore, extra days do not arise separately in two years. ‘‘တေ ဒွေ မာသေ ဂဟေတွာ ဝီသတိ ဝဿာနိ ပရိပုဏ္ဏာနိ ဟောန္တီ’’တိ ကသ္မာ ဝုတ္တံ, ဧကူနဝီသတိဝဿမှိ စ ပုန အပရသ္မိံ [Pg.253] ဝဿေ ပက္ခိတ္တေ ဝီသတိ ဝဿာနိ ပရိပုဏ္ဏာနိ ဟောန္တီတိ အာဟ ‘‘ဧတ္ထ ပန…ပေ… ဝုတ္တ’’န္တိ. အနေကတ္ထတ္တာ နိပါတာနံ ပန-သဒ္ဒေါ ဟိသဒ္ဒတ္ထော, ဧတ္ထ ဟီတိ ဝုတ္တံ ဟောတိ. ဣဒဉှိ ဝုတ္တဿေဝတ္ထဿ သမတ္ထနဝသေန ဝုတ္တံ. ဣမိနာ စ ဣမံ ဒီပေတိ – ယံ ဝုတ္တံ ‘‘ဧကူနဝီသတိဝဿံ သာမဏေရံ နိက္ခမနီယပုဏ္ဏမာသိံ အတိက္ကမ္မ ပါဋိပဒဒိဝသေ ဥပသမ္ပာဒေန္တီ’’တိ, တတ္ထ ဂဗ္ဘမာသေပိ ဂဟေတွာ ဒွီဟိ မာသေဟိ အပရိပုဏ္ဏဝီသတိဝဿံ သန္ဓာယ ‘‘ဧကူနဝီသတိဝဿ’’န္တိ ဝုတ္တံ, တသ္မာ အဓိကမာသေသု ဒွီသု ဂဟိတေသု ဧဝ ဝီသတိ ဝဿာနိ ပရိပုဏ္ဏာနိ နာမ ဟောန္တီတိ. တသ္မာတိ ယသ္မာ ဂဗ္ဘမာသာပိ ဂဏနူပဂါ ဟောန္တိ, တသ္မာ. ဧကဝီသတိဝဿော ဟောတီတိ ဇာတဒိဝသတော ပဋ္ဌာယ ဝီသတိဝဿော သမာနော ဂဗ္ဘမာသေဟိ သဒ္ဓိံ ဧကဝီသတိဝဿော ဟောတိ. အညံ ဥပသမ္ပာဒေတီတိ ဥပဇ္ဈာယော, ကမ္မဝါစာစရိယော ဝါ ဟုတွာ ဥပသမ္ပာဒေတီတိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ပါစိတ္တိယ ၃.၄၀၆) အာဂတံ. Why is it said, 'Taking those two months, twenty years are completed'? And when another year is added to the nineteenth, twenty years are completed. To this, it is said, 'Here, however...'. Since particles have multiple meanings, the word 'pana' here has the meaning of 'hi' (indeed); thus, it is said as 'ettha hi'. This is stated in order to support the meaning already stated. And by this, it is explained: What was said, 'They give the higher ordination to a novice who is nineteen years old on the day after the departing full moon,' refers to someone whose twenty years are incomplete by two months, even including the months in the womb; thus, it is called 'nineteen years.' Therefore, only when those two additional months are taken into account do twenty years become complete. The word 'Therefore' is used because the months of gestation are also included in the reckoning. 'One is twenty-one years old' means that being twenty years old from the day of birth, one is twenty-one years old together with the months of gestation. 'Ordains another' means one ordains by becoming a preceptor or a teacher who recites the Kammavācā. This comes from the Sāratthadīpanī. ဂဗ္ဘေ သယိတကာလေန သဒ္ဓိံ ဝီသတိမံ ဝဿံ ပရိပုဏ္ဏမဿာတိ ဂဗ္ဘဝီသော. နိက္ခမနီယပုဏ္ဏမာသီတိ သာဝဏမာသဿ ပုဏ္ဏမိယာ အာသာဠှီပုဏ္ဏမိယာ အနန္တရပုဏ္ဏမီ. ပါဋိပဒဒိဝသေတိ ပစ္ဆိမိကာယ ဝဿူပနာယိကာယ, ဒွါဒသ မာသေ မာတုကုစ္ဆိသ္မိံ ဝသိတွာ မဟာပဝါရဏာယ ဇာတံ ဥပသမ္ပာဒေန္တီတိ အတ္ထော. ‘‘တိံသရတ္တိဒိဝေါ မာသော, ဒွါဒသမာသိကော သံဝစ္ဆရော’’တိ ဝစနတော ‘‘စတ္တာရော မာသာ ပရိဟာယန္တီ’’တိ ဝုတ္တံ. ဝဿံ ဥက္ကဍ္ဎန္တီတိ ဝဿံ ဥဒ္ဓံ ကဍ္ဎန္တိ, ‘‘ဧကမာသံ အဓိကမာသော’’တိ ဆဍ္ဍေတွာ ဝဿံ ဥပဂစ္ဆန္တီတိ အတ္ထော, တသ္မာ တတိယော တတိယော သံဝစ္ဆရော တေရသမာသိကော ဟောတိ. တေ ဒွေ မာသေ ဂဟေတွာတိ နိက္ခမနီယပုဏ္ဏမာသတော ယာဝ ဇာတဒိဝသဘူတာ မဟာပဝါရဏာ, တာဝ ယေ ဒွေ မာသာ အနာဂတာ, တေသံ အတ္ထာယ [Pg.254] အဓိကမာသတော လဒ္ဓေ ဒွေ မာသေ ဂဟေတွာ. တေနာဟ ‘‘ယော ပဝါရေတွာ ဝီသတိဝဿော ဘဝိဿတီ’’တိအာဒိ. ‘‘နိက္ကင်္ခါ ဟုတွာ’’တိ ဣဒံ အဋ္ဌာရသန္နံ ဝဿာနံ ဧဝ အဓိကမာသေ ဂဟေတွာ တတော ဝီသတိယာ ဝဿေသုပိ စာတုဒ္ဒသီနံ အတ္ထာယ စတုန္နံ မာသာနံ ပရိဟာပနေန သဗ္ဗထာ ပရိပုဏ္ဏဝီသတိဝဿတံ သန္ဓာယ ဝုတ္တံ. Gabbhavīso means one whose twentieth year is complete together with the time spent lying in the womb. Nikkhamanīyapuṇṇamāsī refers to the full moon of the month of Sāvaṇa, which is the full moon immediately following the full moon of Āsāḷhī. Pāṭipadadivase means on the day of the later rains-residence; the meaning is that they give the higher ordination to one who was born at the Great Pavāraṇā after having stayed twelve months in the mother's womb. According to the saying, "Thirty days and nights make a month, twelve months make a year," it is stated, "Four months decrease." Vassaṃ ukkaḍḍhanti means they draw the year upwards; the meaning is that they enter the rains-residence having designated one month as an extra month. Therefore, every third year has thirteen months. 'Taking those two months' means taking the two months obtained from the intercalary month for the sake of those two months that are yet to come, from the departing full moon until the Great Pavāraṇā, which is the day of birth. Hence it is said, "Whoever, after the Pavāraṇā, will be twenty years old," and so on. 'Being free from doubt' is said with reference to being completely twenty years old in every way, by taking the extra months for eighteen years and then, for the sake of the fourteenth days even in the twenty years, by omitting four months. ပဝါရေတွာ ဝီသတိဝဿော ဘဝိဿတီတိ မဟာပဝါရဏာဒိဝသေ အတိက္ကန္တေ ဂဗ္ဘဝဿေန သဟ ဝီသတိဝဿော ဘဝိဿတီတိ အတ္ထော. တသ္မာတိ ယသ္မာ ဂဗ္ဘမာသာပိ ဂဏနူပဂါ ဟောန္တိ, တသ္မာ. ဧကဝီသတိဝဿောတိ ဇာတိယာ ဝီသတိဝဿံ သန္ဓာယ ဝုတ္တံ. အညံ ဥပသမ္ပာဒေတီတိ ဥပဇ္ဈာယော, အာစရိယော ဝါ ဟုတွာ ဥပသမ္ပာဒေတိ. သောပီတိ ဥပသမ္ပာဒေန္တောပိ အနုပသမ္ပန္နောတိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. ပါစိတ္တိယ ၂.၄၀၆) အာဂတံ. 'After the Pavāraṇā, he will be twenty years old' means that after the day of the Great Pavāraṇā has passed, he will be twenty years old together with the year in the womb. The word 'Therefore' is used because the months of gestation are also included in the reckoning. 'Twenty-one years old' is said with reference to being twenty years old from birth. 'Ordains another' means one ordains by becoming a preceptor or a teacher. 'He also' means that even the one who ordains is not fully ordained. This comes from the Vimativinodanī. ဧတ္ထ သိယာ – အဋ္ဌကထာဋီကာသု ‘‘အဋ္ဌာရသသု ဝဿေသု ဆ မာသာ ဝဍ္ဎန္တီ’’တိ ဝုတ္တံ, ဣဒါနိ ပန ‘‘ဧကူနဝီသတိယာ ဝဿေသု သတ္တ မာသာ အဓိကာ’’တိ ဝဒန္တိ, ကထမေတ္ထ ဝိညာတဗ္ဗန္တိ? ဝုစ္စတေ – အဋ္ဌကထာဋီကာသု သာသနဝေါဟာရေန လောကိယဂတိံ အနုပဂမ္မ တီသု တီသု သံဝစ္ဆရေသု မာသဆဍ္ဍနံ ဂဟေတွာ ‘‘အဋ္ဌာရသသု ဝဿေသု ဆ မာသာ ဝဍ္ဎန္တီ’’တိ ဝုတ္တံ, ဣဒါနိ ပန ဝေဒဝေါဟာရေန စန္ဒသူရိယဂတိသင်္ခါတံ တိထိံ ဂဟေတွာ ဂဏေန္တော ‘‘ဧကူနဝီသတိယာ ဝဿေသု သတ္တ မာသာ အဓိကာ’’တိ ဝဒန္တီတိ, တံ ဝဿူပနာယိကကထာယံ အာဝိ ဘဝိဿတိ. Here it might be said: In the commentaries and sub-commentaries it is stated, "In eighteen years, six months increase." But now they say, "In nineteen years, seven months are extra." How should this be understood? It is said: In the commentaries and sub-commentaries, using the convention of the Teaching and not adopting the worldly method, it is stated, 'In eighteen years, six months increase,' by taking into account the discarding of a month every three years. But now, using the Vedic convention, by reckoning according to the lunar day calculated based on the movements of the moon and sun, they say, 'In nineteen years, seven months are extra.' This will become clear in the discourse on the rains-residence. ၁၄၃. မာတာ ဝါ မတာ ဟောတီတိ သမ္ဗန္ဓော. သောယေဝါတိ ပဗ္ဗဇ္ဇာပေက္ခော ဧဝ. 143. 'Or the mother is dead' is the connection. 'He himself' means only the one seeking the going-forth. ၁၄၄. ‘‘ဧကသီမာယဉ္စ [Pg.255] အညေပိ ဘိက္ခူ အတ္ထီတိ ဣမိနာ ဧကသီမာယံ ဘိက္ခုမှိ အသတိ ဘဏ္ဍုကမ္မာရောစနကိစ္စံ နတ္ထီတိ ဒဿေတိ. ခဏ္ဍသီမာယ ဝါ ဌတွာ နဒီသမုဒ္ဒါဒီနိ ဝါ ဂန္တွာ ပဗ္ဗာဇေတဗ္ဗောတိ ဧတေန သဗ္ဗေ သီမဋ္ဌကဘိက္ခူ အာပုစ္ဆိတဗ္ဗာ, အနာပုစ္ဆာ ပဗ္ဗာဇေတုံ န ဝဋ္ဋတီတိ ဒီပေတိ. 144. By the phrase, 'And there are other bhikkhus within a single boundary,' it is shown that if there is no bhikkhu within that single boundary, there is no duty of announcing the bhaṇḍukamma. By the phrase, 'Having stood in a broken boundary, or having gone to a river, sea, etc., one should be given the going-forth,' it is shown that all bhikkhus residing within the boundary must be consulted; it is not proper to give the going-forth without having consulted them. ၁၄၅. အနာမဋ္ဌပိဏ္ဍပါတန္တိ အဂ္ဂဟိတအဂ္ဂံ ပိဏ္ဍပါတံ. သာမဏေရဘာဂသမကော အာမိသဘာဂေါတိ ဧတ္ထ ကိဉ္စာပိ သာမဏေရာနံ အာမိသဘာဂဿ သမကမေဝ ဒီယမာနတ္တာ ဝိသုံ သာမဏေရဘာဂေါ နာမ နတ္ထိ, ဟေဋ္ဌာ ဂစ္ဆန္တံ ပန ဘတ္တံ ကဒါစိ မန္ဒံ ဘဝေယျ, တသ္မာ ဥပရိ အဂ္ဂဟေတွာ သာမဏေရပါဠိယာဝ ဂဟေတွာ ဒါတဗ္ဗောတိ အဓိပ္ပာယော. နိယတပဗ္ဗဇ္ဇဿေဝ စာယံ ဘာဂေါ ဒီယတိ. တေနေဝ ‘‘အပက္ကံ ပတ္တ’’န္တိအာဒိ ဝုတ္တံ. အညေ ဝါ ဘိက္ခူ ဒါတုကာမာ ဟောန္တီတိ သမ္ဗန္ဓော. 145. Anāmaṭṭhapiṇḍapāta means almsfood from which the best part has not been taken. Here, regarding 'a material share equal to a novice's share,' although there is no separate share specifically called the 'novice's share' since an equal material share is given to novices, the food lower down might sometimes be scarce. Therefore, the intention is that one should give by taking from the novice's row, without taking the best part from the top. And this share is given only to one with a fixed going-forth. For that reason, it is said, 'an unbaked bowl,' and so on. The connection is with the phrase, 'Or other bhikkhus may wish to give'. ၁၄၆. သယံ ပဗ္ဗာဇေတဗ္ဗောတိ ကေသစ္ဆေဒနာဒီနိ သယံ ကရောန္တေန ပဗ္ဗာဇေတဗ္ဗော. ကေသစ္ဆေဒနံ ကာသာယစ္ဆာဒနံ သရဏဒါနန္တိ ဟိ ဣမာနိ တီဏိ ကရောန္တော ‘‘ပဗ္ဗာဇေတီ’’တိ ဝုစ္စတိ, တေသု ဧကံ ဒွေ ဝါပိ ကရောန္တော တထာ ဝေါဟရီယတိယေဝ, တသ္မာ ဧတံ ပဗ္ဗာဇေဟီတိ ကေသစ္ဆေဒနံ ကာသာယစ္ဆာဒနဉ္စ သန္ဓာယ ဝုတ္တံ. ဥပဇ္ဈာယံ ဥဒ္ဒိဿ ပဗ္ဗာဇေတီတိ ဧတ္ထာပိ ဧသေဝ နယော. ခဏ္ဍသီမံ နေတွာတိ ဘဏ္ဍုကမ္မာရောစနပရိဟရဏတ္ထံ ဝုတ္တံ. တေန သဘိက္ခုကေ ဝိဟာရေ အညမ္ပိ ‘‘ဧတဿ ကေသေ ဆိန္ဒာ’’တိ ဝတ္တုံ န ဝဋ္ဋတိ. ပဗ္ဗာဇေတွာတိ ကေသစ္ဆေဒနံ သန္ဓာယ ဝဒတိ. ဘိက္ခုတော အညော ပဗ္ဗာဇေတုံ န လဘတီတိ သရဏဒါနံ သန္ဓာယ ဝုတ္တံ. တေနေဝါဟ ‘‘သာမဏေရော ပနာ’’တိအာဒီတိ သာရတ္ထဒီပနိယံ (သာရတ္ထ ဋီ. မဟာဝဂ္ဂ ၃.၃၄) အာဂတံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၃၄) ပန – သယံ ပဗ္ဗာဇေတဗ္ဗောတိ [Pg.256] ဧတ္ထ ‘‘ကေသမဿုံ ဩဟာရေတွာ’’တိအာဒိဝစနတော ကေသစ္ဆေဒနကာသာယစ္ဆာဒနသရဏဒါနာနိ ပဗ္ဗဇနံ နာမ, တေသု ပစ္ဆိမဒွယံ ဘိက္ခူဟိ ဧဝ ကာတဗ္ဗံ, ကာရေတဗ္ဗံ ဝါ. ပဗ္ဗာဇေဟီတိ ဣဒံ တိဝိဓမ္ပိ သန္ဓာယ ဝုတ္တံ. ခဏ္ဍသီမံ နေတွာတိ ဘဏ္ဍုကမ္မာရောစနပရိဟရဏတ္ထံ. ဘိက္ခူနဉှိ အနာရောစေတွာ ဧကသီမာယ ‘‘ဧတဿ ကေသေ ဆိန္ဒာ’’တိ အညံ အာဏာပေတုမ္ပိ န ဝဋ္ဋတိ. ပဗ္ဗာဇေတွာတိ ကေသာဒိစ္ဆေဒနမေဝ သန္ဓာယ ဝုတ္တံ ‘‘ကာသာယာနိ အစ္ဆာဒေတွာ’’တိ ဝိသုံ ဝုတ္တတ္တာ. ပဗ္ဗာဇေတုံ န လဘတီတိ သရဏဒါနံ သန္ဓာယ ဝုတ္တံ. အနုပသမ္ပန္နေန ဘိက္ခုအာဏတ္တိယာ ဒိန္နမ္ပိ သရဏံ န ရုဟတီတိ ဝုတ္တံ. 146. “One should be given the going-forth by oneself” means that one should be given the going-forth by oneself performing the shaving of the hair and other acts. For shaving the hair, donning the saffron robe, and giving the refuges—these three acts are called “giving the going-forth.” Even if one performs one or two of these, it is still referred to in the same way. Therefore, “Give him the going-forth” is said with reference to shaving the hair and donning the saffron robe. The same applies when giving the going-forth by designating a preceptor. “Taking him to a defective boundary” is said to avoid the announcement of the act of shaving. Thus, in a monastery where monks are present, it is not permissible for another to say, “Shave his hair.” “Having given the going-forth” refers to the shaving of the hair. “No one other than a monk may give the going-forth” refers to giving the refuges. Hence, it is said, “But a novice,” etc., as stated in the Sāratthadīpanī (Sārattha Ṭīkā, Mahāvagga 3.34). However, in the Vimativinodanī (Vimativinodanī Ṭīkā, Mahāvagga 2.34), it is stated: “‘One should be given the going-forth by oneself’—here, from the phrase ‘having shaved the hair and beard,’ etc., the going-forth consists of shaving the hair, donning the saffron robe, and giving the refuges. The latter two must be done by monks or caused to be done by them. ‘Give him the going-forth’ is said with reference to all three. ‘Taking him to a defective boundary’ is to avoid the announcement of the act of shaving. For without informing the monks, even within a single boundary, it is not permissible to command another to shave his hair. ‘Having given the going-forth’ refers only to shaving the hair, etc., since ‘having donned the saffron robes’ is mentioned separately. ‘No one other than a monk may give the going-forth’ refers to giving the refuges. It is said that even if the refuges are given by the command of a monk, they are not valid if given by one who is not fully ordained. ဝဇိရဗုဒ္ဓိဋီကာယမ္ပိ (ဝဇိရ ဋီ. မဟာဝဂ္ဂ ၃၄) – ခဏ္ဍသီမံ နေတွာတိ ဘဏ္ဍုကမ္မာရောစနပရိဟရဏတ္ထံ ဝုတ္တံ, တေန သဘိက္ခုကေ ဝိဟာရေ အညမ္ပိ ‘‘ဧတဿ ကေသေ ဆိန္ဒာ’’တိ ဝတ္တုံ န ဝဋ္ဋတိ. ‘‘ပဗ္ဗာဇေတွာ’’တိ ဣမဿ အဓိပ္ပာယပကာသနတ္ထံ ‘‘ကာသာယာနိ အစ္ဆာဒေတွာ ဧဟီ’’တိ ဝုတ္တံ. ဥပဇ္ဈာယော စေ ကေသမဿုဩရောပနာဒီနိ အကတွာ ပဗ္ဗဇ္ဇတ္ထံ သရဏာနိ ဒေတိ, န ရုဟတိ ပဗ္ဗဇ္ဇာ. ကမ္မဝါစာယ သာဝေတွာ ဥပသမ္ပာဒေတိ, ရုဟတိ ဥပသမ္ပဒါ. အပတ္တစီဝရာနံ ဥပသမ္ပဒါသိဒ္ဓိဒဿနတော, ကမ္မဝိပတ္တိယာ အဘာဝတော စေတံ ယုဇ္ဇတေဝါတိ ဧကေ. ဟောတိ စေတ္ထ – In the Vajirabuddhi Ṭīkā (Vajira Ṭīkā, Mahāvagga 34), it is stated: “Taking to a defective boundary” is said for the purpose of avoiding the announcement of the act of shaving. Therefore, in a monastery with monks, it is not permissible for another to say, “Shave his hair.” To clarify the meaning of “Having given the going-forth,” it is said, “Having donned the saffron robes, come.” If the preceptor gives the refuges for the purpose of the going-forth without performing the shaving of hair and beard, etc., the going-forth is not valid. If he confers the higher ordination after announcing it with the formal act statement, the higher ordination is valid. Some argue that this is justified because the success of the higher ordination is seen even for those without bowl and robes, and because there is no failure in the formal act. Herein, it is said: ‘‘သလိင်္ဂဿေဝ ပဗ္ဗဇ္ဇာ, ဝိလိင်္ဂဿာပိ စေတရာ; အပေတပုဗ္ဗဝေသဿ, တံဒွယာ ဣတိ စာပရေ’’တိ. “The going-forth is for one with the mark, and also for the other, one without the mark; for one who has abandoned their former guise, it is for both of these, so say others.” ဘိက္ခုနာ ဟိ သဟတ္ထေန ဝါ အာဏတ္တိယာ ဝါ ဒိန္နမေဝ ကာသာဝံ ဝဋ္ဋတိ, အဒိန္နံ န ဝဋ္ဋတီတိ ပန သန္တေသွေဝ ကာသာဝေသု, နာသန္တေသု အသမ္ဘဝတောတိ တေသံ အဓိပ္ပာယောတိ အာဂတော. For a monk, a saffron robe given by his own hand or by his instruction is allowable; what is not given is not allowable. However, this applies only when saffron robes are available; if there are none, it is impossible. This is their intention, as has come down. ဘဗ္ဗရူပေါတိ [Pg.257] ဘဗ္ဗသဘာဝေါ. တမေဝတ္ထံ ပရိယာယန္တရေန ဝိဘာဝေတိ ‘‘သဟေတုကော’’တိ. ဉာတောတိ ပါကဋော. ယသဿီတိ ပရိဝါရသမ္ပတ္တိယာ သမန္နာဂတော. ‘Bhabbarūpo’ means having a capable nature. That same meaning is clarified by another term: ‘sahetuko’ (having a cause). ‘Ñāto’ means well-known. ‘Yasassī’ means endowed with a retinue. ဝဏ္ဏသဏ္ဌာနဂန္ဓာသယောကာသဝသေန အသုစိဇေဂုစ္ဆပဋိကူလဘာဝံ ပါကဋံ ကရောန္တေနာတိ သမ္ဗန္ဓော. တတ္ထ ကေသာ နာမေတေ ဝဏ္ဏတောပိ ပဋိကူလာ, သဏ္ဌာနတောပိ ဂန္ဓတောပိ အာသယတောပိ ဩကာသတောပိ ပဋိကူလာ. မနုညေပိ ဟိ ယာဂုပတ္တေ ဝါ ဘတ္တပတ္တေ ဝါ ကေသဝဏ္ဏံ ကိဉ္စိ ဒိသွာ ‘‘ကေသမိဿကမိဒံ, ဟရထ န’’န္တိ ဇိဂုစ္ဆန္တိ, ဧဝံ ကေသာ ဝဏ္ဏတော ပဋိကူလာ. ရတ္တိံ ဘုဉ္ဇန္တာပိ ကေသသဏ္ဌာနံ အက္ကဝါကံ ဝါ မကစိဝါကံ ဝါ ဆုပိတွာ တထေဝ ဇိဂုစ္ဆန္တိ, ဧဝံ သဏ္ဌာနတောပိ ပဋိကူလာ. တေလမက္ခနပုပ္ဖဓူမာဒိသင်္ခါရဝိရဟိတာနဉ္စ ကေသာနံ ဂန္ဓော ပရမဇေဂုစ္ဆော ဟောတိ. တတော ဇေဂုစ္ဆတရော အဂ္ဂိမှိ ပက္ခိတ္တာနံ. ကေသာ ဟိ ဝဏ္ဏသဏ္ဌာနတော အပ္ပဋိကူလာပိ သိယုံ, ဂန္ဓေန ပန ပဋိကူလာယေဝ. ယထာ ဟိ ဒဟရဿ ကုမာရကဿ ဝစ္စံ ဝဏ္ဏတော ဟလိဒ္ဒိဝဏ္ဏံ, သဏ္ဌာနတော ဟလိဒ္ဒိပိဏ္ဍိသဏ္ဌာနံ. သင်္ကရဋ္ဌာနေ ဆဍ္ဍိတဉ္စ ဥဒ္ဓုမာတကကာဠသုနခသရီရံ ဝဏ္ဏတော တာလပက္ကဝဏ္ဏံ, သဏ္ဌာနတော ဝဋ္ဋေတွာ ဝိဿဋ္ဌမုဒိင်္ဂသဏ္ဌာနံ, ဒါဌာပိဿ သုမနမကုဠသဒိသာ, တံ ဥဘယမ္ပိ ဝဏ္ဏသဏ္ဌာနတော သိယာ အပ္ပဋိကူလံ, ဂန္ဓေန ပန ပဋိကူလမေဝ, ဧဝံ ကေသာပိ သိယုံ ဝဏ္ဏသဏ္ဌာနတော အပ္ပဋိကူလာ, ဂန္ဓေန ပန ပဋိကူလာယေဝါတိ. By means of color, shape, smell, origin, and location, it makes the impurity, loathsomeness, and repulsiveness evident—thus is the connection. Here, hair is repulsive in terms of color, shape, smell, origin, and location. Even in a pleasant bowl of porridge or rice, when people see something the color of hair, they exclaim with disgust, “This is mixed with hair, take it away!”—thus, hair is repulsive in color. Even while eating at night, if they touch something with the shape of hair—whether like a crow’s beak or a scorpion’s tail—they feel disgusted just the same—thus, hair is repulsive in shape. The smell of hair, devoid of preparations like oil, flowers, or incense, is extremely loathsome. Even more loathsome is the smell of hair thrown into a fire. Hair might not be repulsive in color or shape, but it is certainly repulsive in smell. For example, a young child’s excrement may resemble turmeric in color and a lump of turmeric in shape. And a black dog’s bloated corpse, discarded in a refuse heap, may resemble a ripe palm fruit in color and a rolled-up, discarded mudiṅga drum in shape. Its teeth, too, may resemble jasmine buds. Both might not be repulsive in color or shape, but they are certainly repulsive in smell. Similarly, hair might not be repulsive in color or shape, but it is undoubtedly repulsive in smell. ယထာ ပန အသုစိဋ္ဌာနေ ဂါမနိဿန္ဒေန ဇာတာနိ သူပေယျပဏ္ဏာနိ နာဂရိကမနုဿာနံ ဇေဂုစ္ဆာနိ ဟောန္တိ အပရိဘောဂါနိ, ဧဝံ ကေသာပိ ပုဗ္ဗလောဟိတမုတ္တကရီသပိတ္တသေမှာဒိနိဿန္ဒေန ဇာတတ္တာ ပရမဇေဂုစ္ဆာတိ. ဧဝံ အာသယတောပိ ပဋိကူလာ. ဣမေ စ ကေသာ နာမ ဂူထရာသိမှိ ဥဋ္ဌိတကဏ္ဏကာ ဝိယ ဧကတိံသကောဋ္ဌာသရာသိမှိ ဇာတာ, တေ သုသာနသင်္ကာရဋ္ဌာနာဒီသု [Pg.258] ဇာတသာကံ ဝိယ, ပရိခါဒီသု ဇာတကမလကုဝလယာဒိပုပ္ဖံ ဝိယ စ အသုစိဋ္ဌာနေ ဇာတတ္တာ ပရမဇေဂုစ္ဆာတိ ဧဝံ ဩကာသတော ပဋိကူလာတိအာဒိနာ နယေန တစပဉ္စကဿ ဝဏ္ဏာဒိဝသေန ပဋိကူလဘာဝံ ပကာသေန္တေနာတိ အတ္ထော. Just as leafy vegetables growing in a filthy place from the drainage of a village are repulsive and unfit for consumption by city dwellers, so too are hairs, born from the flow of pus, blood, urine, feces, bile, and phlegm, extremely loathsome. Thus, they are repulsive by origin. These hairs, like mushrooms growing on a heap of dung, are born in the heap of the thirty-one bodily parts. Like greens growing in a charnel ground or on a refuse heap, or like lotus and water lily flowers blooming in a moat, they are extremely loathsome because they arise in a filthy place. Thus, they are repulsive by location. In this way, by means of color and so on, the repulsive nature of the pentad ending in skin is made clear. This is the meaning. နိဇ္ဇီဝနိဿတ္တဘာဝံ ဝါ ပါကဋံ ကရောန္တေနာတိ ဣမေ ကေသာ နာမ သီသကဋာဟပလိဝေဌနစမ္မေ ဇာတာ, တတ္ထ ယထာ ဝမ္မိကမတ္ထကေ ဇာတေသု ကုဏ္ဌတိဏေသု န ဝမ္မိကမတ္ထကော ဇာနာတိ ‘‘မယိ ကုဏ္ဌတိဏာနိ ဇာတာနီ’’တိ, နာပိ ကုဏ္ဌတိဏာနိ ဇာနန္တိ ‘‘မယံ ဝမ္မိကမတ္ထကေ ဇာတာနီ’’တိ. ဧဝမေဝ န သီသကဋာဟပလိဝေဌနစမ္မံ ဇာနာတိ ‘‘မယိ ကေသာ ဇာတာ’’တိ, နာပိ ကေသာ ဇာနန္တိ ‘‘မယံ သီသကဋာဟပလိဝေဌနစမ္မေ ဇာတာ’’တိ, အညမညံ အာဘောဂပစ္စဝေက္ခဏရဟိတာ ဧတေ ဓမ္မာ. ဣတိ ‘‘ကေသာ နာမ ဣမသ္မိံ သရီရေ ပါဋိယေက္ကော ကောဋ္ဌာသော အစေတနော အဗျာကတော သုညော နိဿတ္တော ထဒ္ဓေါ ပထဝီဓာတူ’’တိအာဒိနာ နယေန နိဇ္ဇီဝနိဿတ္တဘာဝံ ပကာသေန္တေန. ပုဗ္ဗေတိ ပုရိမဗုဒ္ဓါနံ သန္တိကေ. မဒ္ဒိတသင်္ခါရောတိ နာမရူပဝဝတ္ထာနေန စေဝ ပစ္စယပရိဂ္ဂဟဝသေန စ ဉာဏေန ပရိမဒ္ဒိတသင်္ခါရော. ဘာဝိတဘာဝနောတိ ကလာပသမ္မသနာဒိနာ သဗ္ဗသော ကုသလဘာဝနာယ ပူရဏေန ဘာဝိတဘာဝနော. အဒိန္နံ န ဝဋ္ဋတီတိ ဧတ္ထ ‘‘ပဗ္ဗဇ္ဇာ န ရုဟတီတိ ဝဒန္တီ’’တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၃၄) ဝုတ္တံ. Or, to make their lifeless and insentient nature evident: these hairs are born on the skin covering the skull. Just as when coarse grass grows on the top of an anthill, the anthill does not know, ‘Coarse grass has grown on me,’ nor does the coarse grass know, ‘We have grown on the top of an anthill.’ In the same way, the skin covering the skull does not know, ‘Hairs have grown on me,’ nor do the hairs know, ‘We have grown on the skin covering the skull.’ These phenomena are devoid of mutual attention or reflection. Thus, by the method of stating, ‘Hairs are a distinct part in this body, non-mental, indeterminate, empty, insentient, rigid, the earth element,’ their lifeless and insentient nature is made clear. ‘Formerly’ means in the presence of former Buddhas. ‘One who has crushed the formations’ means one who has thoroughly crushed the formations with the knowledge that consists of the determination of name-and-form and the comprehension of conditions. ‘One who has developed the development’ means one who has developed the development by completely fulfilling the wholesome development through means such as the comprehension of groups. Regarding ‘What is not given is not allowable,’ here it is stated in the Sāratthadīpanī (Sārattha Ṭīkā, Mahāvagga 3.34), ‘They say that the going-forth is not valid.’ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၃၄) ပန – ယသဿီတိ ပရိဝါရသမ္ပန္နော. နိဇ္ဇီဝနိဿတ္တဘာဝန္တိ ‘‘ကေသာ နာမ ဣမသ္မိံ သရီရေ ပါဋိယေက္ကော ကောဋ္ဌာသော အစေတနော အဗျာကတော သုညော နိဿတ္တော ထဒ္ဓေါ ပထဝီဓာတူ’’တိအာဒိနယံ သင်္ဂဏှာတိ, သဗ္ဗံ ဝိသုဒ္ဓိမဂ္ဂေ (ဝိသုဒ္ဓိ. ၁.၃၁၁) အာဂတနယေန ဂဟေတဗ္ဗံ. ပုဗ္ဗေတိ ပုဗ္ဗဗုဒ္ဓုပ္ပာဒေသု[Pg.259]. မဒ္ဒိတသင်္ခါရောတိ ဝိပဿနာဝသေန ဝုတ္တံ. ဘာဝိတဘာဝနောတိ သမထဝသေနပိ. In the Vimativinodanī (Vimativinodanī Ṭīkā, Mahāvagga 2.34), it is stated: ‘Yasassī’ means endowed with a retinue. ‘Nijjīvanissattabhāva’ encompasses the idea that ‘hair in this body is a distinct part, inanimate, indeterminate, empty, lifeless, rigid, and is the earth element,’ and so on—all this should be understood according to the method presented in the Visuddhimagga (Visuddhi. 1.311). ‘Pubbe’ refers to the arising of former Buddhas. ‘Madditasaṅkhāra’ is stated with reference to insight meditation. ‘Bhāvitabhāvana’ is stated also with reference to serenity meditation. ကာသာယာနိ တိက္ခတ္တုံ ဝါ…ပေ… ပဋိဂ္ဂါဟာပေတဗ္ဗောတိ ဧတ္ထ ‘‘သဗ္ဗဒုက္ခနိဿရဏတ္ထာယ ဣမံ ကာသာဝံ ဂဟေတွာ’’တိ ဝါ ‘‘တံ ကာသာဝံ ဒတွာ’’တိ ဝါ ဝတွာ ‘‘ပဗ္ဗာဇေထ မံ, ဘန္တေ, အနုကမ္ပံ ဥပါဒါယာ’’တိ ဧဝံ ယာစနပုဗ္ဗကံ စီဝရံ ပဋိစ္ဆာပေတိ. အထာပီတိအာဒိ တိက္ခတ္တုံ ပဋိဂ္ဂါဟာပနတော ပရံ ကတ္တဗ္ဗဝိဓိဒဿနံ, အထာပီတိ တတော ပရမ္ပီတိ အတ္ထော. ကေစိ ပန ‘‘စီဝရံ အပ္ပဋိဂ္ဂါဟာပေတွာ ပဗ္ဗာဇနပ္ပကာရဘေဒဒဿနတ္ထံ ‘အထာပီ’တိ ဝုတ္တံ. အထာပီတိ အထ ဝါတိ အတ္ထော’’တိ ဝဒန္တိ. အဒိန္နံ န ဝဋ္ဋတီတိ ဣမိနာ ပဗ္ဗဇ္ဇာ န ရုဟတီတိ ဒဿေတိ. Regarding the phrase ‘the saffron robes should be made to be received three times, etc.,’ here, having said, ‘Take this saffron robe for the sake of liberation from all suffering,’ or ‘Giving that saffron robe,’ one has the robe accepted, which is preceded by the request: ‘Venerable, please ordain me out of compassion.’ And ‘athāpīti’ and so on show the procedure to be done after the threefold reception. ‘Athāpīti’ means ‘after that’ or ‘furthermore.’ However, some say, ‘Athāpīti is stated to show a different kind of ordination procedure without having the robe received. Athāpīti means ‘or else.’’ ‘What is not given is not valid’—this indicates that the ordination does not prosper. ၁၄၇. ပါဒေ ဝန္ဒာပေတွာတိ ပါဒါဘိမုခံ နမာပေတွာ. ဒူရေ ဝန္ဒန္တောပိ ဟိ ပါဒေ ဝန္ဒတီတိ ဝုစ္စတီတိ. ဥပဇ္ဈာယေန ဝါတိ ဧတ္ထ ယဿ သန္တိကေ ဥပဇ္ဈံ ဂဏှာတိ, အယံ ဥပဇ္ဈာယော. ယံ အာဘိသမာစာရိကေသု ဝိနယနတ္ထာယ အာစရိယံ ကတွာ နိယျာတေန္တိ, အယံ အာစရိယော. သစေ ပန ဥပဇ္ဈာယော သယမေဝ သဗ္ဗံ သိက္ခာပေတိ, အညမ္ပိ န နိယျာတေတိ, ဥပဇ္ဈာယောဝဿ အာစရိယောပိ ဟောတိ. ယထာ ဥပသမ္ပဒါကာလေ သယမေဝ ကမ္မဝါစံ ဝါစေန္တော ဥပဇ္ဈာယောဝ ကမ္မဝါစာစရိယောပိ ဟောတီတိ ဝုတ္တံ. 147. ‘Having made him pay homage at the feet’ means having him bow down facing the feet. For even one who pays homage from afar is said to pay homage at the feet. ‘By the preceptor or…’—here, the one in whose presence one takes a preceptor is the preceptor. The one whom they appoint as a teacher for the purpose of training in the disciplinary practices is the teacher. But if the preceptor himself teaches everything and does not entrust him to another, then the preceptor is also his teacher. Just as at the time of ordination, the preceptor himself reciting the kammavācā is also the kammavācā teacher, so it is said. အနုညာတဥပသမ္ပဒါတိ ဉတ္တိစတုတ္ထကမ္မေန အနုညာတဥပသမ္ပဒါ. ဌာနကရဏသမ္ပဒန္တိ ဧတ္ထ ဥရအာဒီနိ ဌာနာနိ, သံဝုတာဒီနိ ကရဏာနီတိ ဝေဒိတဗ္ဗာနိ. အနုနာသိကန္တံ ကတွာ ဒါနကာလေ အန္တရာဝိစ္ဆေဒံ အကတွာ ဒါတဗ္ဗာနီတိ ဒဿေတုံ ‘‘ဧကသမ္ဗန္ဓာနီ’’တိ ဝုတ္တံ. ဝိစ္ဆိန္ဒိတွာတိ မ-ကာရန္တံ ကတွာ ဒါနသမယေ ဝိစ္ဆေဒံ ကတွာ. ‘Approved ordination’ means ordination approved by a motion and three announcements. ‘The attainment of the proper place and action’—here, the chest and so forth are the places; restraint and so forth are the actions to be understood. To show that they should be given without interruption at the time of giving, having made them end with a nasal sound, it is said, ‘connected as one’. ‘Having cut off’ means having made them end with the letter ‘m’ and having made a break at the time of giving. ၁၄၈. သဗ္ဗမဿ [Pg.260] ကပ္ပိယာကပ္ပိယံ အာစိက္ခိတဗ္ဗန္တိ ဒသသိက္ခာပဒဝိနိမုတ္တံ ပရာမာသာပရာမာသာဒိဘေဒံ ကပ္ပိယာကပ္ပိယံ အာစိက္ခိတဗ္ဗံ. အာဘိသမာစာရိကေသု ဝိနေတဗ္ဗောတိ ဣမိနာ ‘‘သေခိယဥပဇ္ဈာယဝတ္တာဒိအာဘိသမာစာရိကသီလမနေန ပူရေတဗ္ဗံ. တတ္ထ စ ကတ္တဗ္ဗဿ အကရဏေ, အကတ္တဗ္ဗဿ စ ကရဏေ ဒဏ္ဍကမ္မာရဟော ဟောတီတိ ဒီပေတီတိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၃၄) ဝုတ္တံ. အနုနာသိကန္တံ ကတွာ ဒါနကာလေ အန္တရာဝိစ္ဆေဒေါ န ကာတဗ္ဗောတိ အာဟ ‘‘ဧကသမ္ဗန္ဓာနီ’’တိ. အာဘိသမာစာရိကေသု ဝိနေတဗ္ဗောတိ ဣမိနာ သေခိယဝတ္တာက္ခန္ဓကဝတ္တေသု, အညေသု စ သုက္ကဝိဿဋ္ဌိအာဒိလောကဝဇ္ဇသိက္ခာပဒေသု စ သာမဏေရေဟိ ဝတ္တိတဗ္ဗံ, တတ္ထ အဝတ္တမာနော အလဇ္ဇီ ဒဏ္ဍကမ္မာရဟော စ ဟောတီတိ ဒဿေတီတိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၃၄). 148. ‘All that is allowable and unallowable should be explained to him’—the allowable and unallowable, distinguished by divisions such as touching and not touching, and apart from the ten training rules, should be explained. ‘He should be trained in the disciplinary practices’—by this, it is shown that the disciplinary practices such as the Sekhiya rules and duties toward the preceptor should be fulfilled by this person. There, in not doing what should be done and doing what should not be done, he becomes deserving of punishment—this is explained in the Sāratthadīpanī (Sāratthadīpanī Ṭīkā, Mahāvagga 3.34). ‘Having made them end with a nasal sound, no interruption should be made at the time of giving’—thus it is said, ‘connected as one’. ‘He should be trained in the disciplinary practices’—by this, it is shown that novices should conduct themselves according to the Sekhiya duties, the Khandhaka duties, and other training rules concerning worldly blame such as emission of semen. There, one who does not conduct himself thus is shameless and deserving of punishment—this is explained in the Vimativinodanī (Vimativinodanī Ṭīkā, Mahāvagga 2.34). ဥရာဒီနိ ဌာနာနိ နာမ, သံဝုတာဒီနိ ကရဏာနိ နာမ. အနုနာသိကန္တံ ကတွာ ဧကသမ္ဗန္ဓံ ကတွာ ဒါနကာလေ အန္တရာ အဋ္ဌတွာ ဝတ္တဗ္ဗံ, ဝိစ္ဆိန္ဒိတွာ ဒါနကာလေပိ ယထာဝုတ္တဋ္ဌာနေ ဧဝ ဝိစ္ဆေဒေါ, အညတြ န ဝဋ္ဋတီတိ လိခိတံ, အနုနာသိကန္တေ ဒီယမာနေ ခလိတွာ ‘‘ဗုဒ္ဓံ သရဏံ ဂစ္ဆာမီ’’တိ မ-ကာရေန မိဿီဘူတေ ခေတ္တေ ဩတိဏ္ဏတ္တာ ဝဋ္ဋတီတိ ဥပတိဿတ္ထေရော. မိဿံ ကတွာ ဝတ္တုံ ဝဋ္ဋတိ, ဝစနကာလေ ပန အနုနာသိကဋ္ဌာနေ ဝိစ္ဆေဒံ အကတွာ ဝတ္တဗ္ဗန္တိ ဓမ္မသိရိတ္ထေရော. ‘‘ဧဝံ ကမ္မဝါစာယမ္ပီ’’တိ ဝုတ္တံ. ဥဘတောသုဒ္ဓိယာဝ ဝဋ္ဋတီတိ ဧတ္ထ မဟာထေရော ပတိတဒန္တာဒိကာရဏတာယ အစတုရဿံ ကတွာ ဝဒတိ, ဗျတ္တသာမဏေရော သမီပေ ဌိတော ပဗ္ဗဇ္ဇာပေက္ခံ ဗျတ္တံ ဝဒါပေတိ, မဟာထေရေန အဝုတ္တံ ဝဒါပေတီတိ န ဝဋ္ဋတိ. ကမ္မဝါစာယ ဣတရော ဘိက္ခု စေ ဝဒတိ, ဝဋ္ဋတီတိ. သံဃော ဟိ ကမ္မံ ကရောတိ, န ပုဂ္ဂလောတိ. န, နာနာသီမပဝတ္တကမ္မဝါစာသာမညနယေန ပဋိက္ခိပိတဗ္ဗတ္တာ. အထ ထေရေန စတုရဿံ ဝုတ္တံ [Pg.261] ပဗ္ဗဇ္ဇာပေက္ခံ ဝတ္တုံ အသက္ကောန္တံ သာမဏေရော သယံ ဝတွာ ဝဒါပေတိ, ဥဘတောသုဒ္ဓိ ဧဝ ဟောတိ ထေရေန ဝုတ္တဿေဝ ဝုတ္တတ္တာ. ‘‘ဗုဒ္ဓံ သရဏံ ဂစ္ဆန္တော အသာဓာရဏေ ဗုဒ္ဓဂုဏံ, ဓမ္မံ သရဏံ ဂစ္ဆန္တော နိဗ္ဗာနံ, သံဃံ သရဏံ ဂစ္ဆန္တော သေက္ခဓမ္မံ အသေက္ခဓမ္မဉ္စ သရဏံ ဂစ္ဆတီ’’တိ အဂ္ဂဟိတဂ္ဂဟဏဝသေန ယောဇနာ ကာတဗ္ဗာ. အညထာ သရဏတ္တယသင်္ကရဒေါသော. သဗ္ဗမဿ ကပ္ပိယာကပ္ပိယန္တိ ဒသသိက္ခာပဒဝိနိမုတ္တံ ပရာမာသာပရာမာသာဒိဘေဒံ. ‘‘အာဘိသမာစာရိကေသု ဝိနေတဗ္ဗော’’တိ ဝစနတော သေခိယဥပဇ္ဈာယဝတ္တာဒိအာဘိသမာစာရိကသီလမနေန ပူရေတဗ္ဗံ. တတ္ထ စာရိတ္တဿ အကရဏေ, ဝါရိတ္တဿ ကရဏေ ဒဏ္ဍကမ္မာရဟော ဟောတီ’’တိ ဒီပေတီတိ ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. မဟာဝဂ္ဂ ၃၄) အာဂတော. ‘Chest’ and so forth are called the positions; ‘restraint’ and so forth are called the actions. Having made them end with a nasal sound and established a single connection, at the time of giving, one should speak without pausing in between. When giving with a break, the break should be only at the aforementioned place; it is not allowed elsewhere, so it is written. When the nasal ending is being uttered, if one stumbles and it mixes with the sound ‘m’ in ‘buddhaṃ saraṇaṃ gacchāmi,’ it is permissible because the sound has entered that field, as stated by the elder Upatissa. It is acceptable to speak by mixing, but at the time of recitation, one should speak without making a break at the position of the nasal ending, as explained by the elder Dhammasiri. ‘It is also said thus in the kammavācā (formal act).’ ‘It is permissible by means of purity on both sides’—here, the great elder speaks unclearly due to reasons such as a fallen tooth, while a skilled novice standing nearby makes a competent candidate for ordination speak. It is not permissible for the great elder to make him speak what he himself has not spoken. If another monk speaks during the kammavācā, it is permissible, for the Saṅgha performs the act, not an individual. No, it should be rejected based on the principle of commonality in formal acts occurring in different boundaries. Then, regarding what was spoken clearly by the elder, if the ordination-candidate is unable to speak it, the novice speaks it himself and has the candidate speak; this is complete purity on both sides, since what was spoken by the elder is itself spoken. ‘Taking refuge in the Buddha, one takes refuge in the unique qualities of the Buddha. Taking refuge in the Dhamma, one takes refuge in Nibbāna. Taking refuge in the Saṅgha, one takes refuge in the qualities of the trainees and the non-trainees.’ The connection should be made by way of grasping what has not been grasped. Otherwise, there is the fault of confusing the three refuges. ‘All that is allowable or unallowable for him’ refers to what is allowable and unallowable apart from the ten training rules, distinguished by divisions such as touching and not touching. ‘One should be trained in the disciplinary practices’—from this statement, the sekhiya, the duties toward the preceptor, and other disciplinary codes pertaining to good conduct should be fulfilled. There, failing to do what is prescribed or doing what is prohibited makes one deserving of disciplinary action—as explained in the Vajirabuddhi-ṭīkā (Vajira. Ṭī. Mahāvagga 34). အနုဇာနာမိ ဘိက္ခဝေ သာမဏေရာနံ ဒသ သိက္ခာပဒါနီတိအာဒီသု သိက္ခိတဗ္ဗာနိ ပဒါနိ သိက္ခာပဒါနိ, သိက္ခာကောဋ္ဌာသာတိ အတ္ထော. သိက္ခာယ ဝါ ပဒါနိ သိက္ခာပဒါနိ, အဓိသီလအဓိစိတ္တအဓိပညာသိက္ခာနံ အဓိဂမုပါယောတိ အတ္ထော. အတ္ထတော ပန ကာမာဝစရကုသလစိတ္တသမ္ပယုတ္တာ ဝိရတိယော, တံသမ္ပယုတ္တဓမ္မာ ပနေတ္ထ တဂ္ဂဟဏေနေဝ ဂဟေတဗ္ဗာ. ပါဏောတိ ပရမတ္ထတော ဇီဝိတိန္ဒြိယံ, တဿ အတိပါတနံ ပဗန္ဓဝသေန ပဝတ္တိတုံ အဒတွာ သတ္ထာဒီဟိ အတိက္ကမ္မ အဘိဘဝိတွာ ပါတနံ ပါဏာတိပါတော, ပါဏဝဓောတိ အတ္ထော. သော ပန အတ္ထတော ပါဏေ ပါဏသညိနော ဇီဝိတိန္ဒြိယုပစ္ဆေဒကဥပက္ကမသမုဋ္ဌာပိကာ ဝဓကစေတနာဝ, တသ္မာ ပါဏာတိပါတာ ဝေရမဏိ, ဝေရဟေတုတာယ ဝေရသင်္ခါတံ ပါဏာတိပါတာဒိပါပဓမ္မံ မဏတိ နီဟရတီတိ ဝိရတိ ‘‘ဝေရမဏီ’’တိ ဝုစ္စတိ. ဝိရမတိ ဧတာယာတိ ဝါ ‘‘ဝိရမတီ’’တိ ဝတ္တဗ္ဗေ နိရုတ္တိနယေန ‘‘ဝေရမဏီ’’တိ သမာဒါနဝိရတိ ဝုတ္တာ. ဧသ နယော သေသေသုပိ. ‘I allow, monks, the ten training rules for novices,’ and so on—these are the bases to be trained in, the training rules; the meaning is the sections of training. Or, the bases of training are the training rules; the meaning is the means to attain the higher training in virtue, higher training in mind, and higher training in wisdom. In essence, the abstinences associated with wholesome consciousness pertaining to the sense sphere are meant here; the associated phenomena should be understood by the inclusion of the former. ‘Living being’ ultimately means the life faculty. The destruction of life is the striking down of that life faculty—not allowing it to proceed in its continuity—by attacking and overpowering it with weapons and so forth; the meaning is the killing of a living being. In essence, it is the intention to kill, arising from an effort to sever the life faculty, directed toward a living being who is perceived as such. Therefore, abstinence from the destruction of life. Because it removes the evil qualities such as the destruction of life, which are termed ‘hostility’ (vera) due to being causes of hostility, abstinence (virati) is called ‘veramaṇī’. Alternatively, ‘one abstains by means of this’—though it should be said as ‘viramati’ (one abstains), by rule of grammar, it is called ‘veramaṇī’ where the abstinence of undertaking is spoken of. The same method applies to the rest. အဒိန္နဿ [Pg.262] အာဒါနံ အဒိန္နာဒါနံ, ထေယျစေတနာ. အဗြမှစရိယန္တိ အသေဋ္ဌစရိယံ, မဂ္ဂေနမဂ္ဂပဋိပတ္တိသမုဋ္ဌာပိကာ မေထုနစေတနာ. မုသာတိ အဘူတဝတ္ထု, တဿ ဝါဒေါ အဘူတံ ဉတွာဝ ဘူတတော ဝိညာပနစေတနာ မုသာဝါဒေါ. ပိဋ္ဌပူဝါဒိနိဗ္ဗတ္တာ သုရာ စေဝ ပုပ္ဖာသဝါဒိဘေဒံ မေရယဉ္စ သုရာမေရယံ. တဒေဝ မဒနီယဋ္ဌေန မဇ္ဇဉ္စေဝ ပမာဒကာရဏဋ္ဌေန ပမာဒဋ္ဌာနဉ္စ, တံ ယာယ စေတနာယ ပိဝတိ, တဿာ ဧဝံ အဓိဝစနံ. Taking what is not given is theft, which is the intention to steal. Unchastity is ignoble conduct, which is the intention for sexual intercourse arising from the practice of a wrong path. A lie is an untrue matter; the speaking of it, which is the intention to communicate as true what one knows to be untrue, is false speech. Liquor brewed from flour and cakes, and intoxicants of various kinds such as those from flower essences, are liquor and intoxicants. That very thing, in the sense of being intoxicating, is an intoxicant, and in the sense of being a cause for negligence, is a basis for negligence. The intention by which one drinks it is a designation for that. အရုဏုဂ္ဂမနတော ပဋ္ဌာယ ယာဝ မဇ္ဈနှိကာ, အယံ အရိယာနံ ဘောဇနဿ ကာလော နာမ, တဒညော ဝိကာလော. ဘုဉ္ဇိတဗ္ဗဋ္ဌေန ဘောဇနန္တိ ဣဓ သဗ္ဗံ ယာဝကာလိကံ ဝုစ္စတိ, တဿ အဇ္ဈောဟရဏံ ဣဓ ဥတ္တရပဒလောပေန ဘောဇနန္တိ အဓိပ္ပေတံ. ဝိကာလေ ဘောဇနံ အဇ္ဈောဟရဏံ ဝိကာလဘောဇနံ, ဝိကာလေ ဝါယာဝကာလိကဿ ဘောဇနံ အဇ္ဈောဟရဏံ ဝိကာလဘောဇနန္တိပိ အတ္ထော ဂဟေတဗ္ဗော, တံ အတ္ထတော ဝိကာလေ ယာဝကာလိကအဇ္ဈောဟရဏစေတနာဝ. From sunrise until midday is called the proper time for the meal of the noble ones; any other time is an improper time. Here, by ‘meal’ (bhojana) is meant all that is allowable for a specific time (yāvakālika), in the sense that it is to be eaten. The act of consuming it is here intended by the word ‘bhojana,’ through the elision of the latter part of the compound. Consuming a meal at an improper time is ‘eating at an improper time’ (vikālabhojana). Alternatively, the meaning can be taken as the consuming of what is allowable for a specific time at an improper time; this too is ‘eating at an improper time.’ In essence, it is the very intention of consuming at an improper time that which is allowable for a specific time. သာသနဿ အနနုလောမတ္တာ ဝိသူကံ ပဋာဏီဘူတံ ဒဿနံ ‘‘ဝိသူကဒဿနံ, နစ္စဂီတာဒိဒဿနသဝနာနဉ္စေဝ ဝဋ္ဋကယုဒ္ဓဇူတကီဠာဒိသဗ္ဗကီဠာနဉ္စ နာမံ. ဒဿနန္တိ စေတ္ထ ပဉ္စန္နမ္ပိ ဝိညာဏာနံ ယထာသကံ ဝိသယဿ အာလောစနသဘာဝတာယ ဒဿနသဒ္ဒေန သင်္ဂဟေတဗ္ဗတ္တာ သဝနမ္ပိ သင်္ဂဟိတံ. နစ္စဂီတဝါဒိတသဒ္ဒေဟိ စေတ္ထ အတ္တနော နစ္စနဂါယနာဒီနိပိ သင်္ဂဟိတာနီတိ ဒဋ္ဌဗ္ဗံ. Due to being contrary to the Teaching, a disparate and opposing sight is called ‘disparate sight,’ a term for watching and listening to dancing, singing, and the like, as well as all kinds of games such as quail-fights and gambling. Here, hearing is also included under the term 'sight,' because the nature of the five types of consciousness is to perceive their respective objects. It should be understood that here, by the terms 'dancing, singing, and instrumental music,' one’s own acts of dancing, singing, and so on are also included. မာလာတိ ဗဒ္ဓမဗဒ္ဓံ ဝါ ပုပ္ဖံ, အန္တမသော သုတ္တာဒိမယမ္ပိ အလင်္ကာရတ္ထာယ ပိဠန္ဓိယမာနံ မာလာတွေဝ ဝုစ္စတိ. ဂန္ဓန္တိ ဝါသစုဏ္ဏာဒိဝိလေပနတော အညံ ယံ ကိဉ္စိ ဂန္ဓဇာတံ. ဝိလေပနန္တိ ပိသိတွာ ဂဟိတံ ဆဝိရာဂကရဏဉ္စေဝ ဂန္ဓဇာတဉ္စ. ဓာရဏံ နာမ ပိဠန္ဓနံ. မဏ္ဍနံ နာမ ဦနဋ္ဌာနပူရဏံ. ဂန္ဓဝသေန, ဆဝိရာဂဝသေန ဝါ သာဒိယနံ ဝိဘူသနံ နာမ, မာလာဒီသု [Pg.263] ဝါ ဓာရဏာဒီနိ ယထာက္ကမံ ယောဇေတဗ္ဗာနိ. တေသံ ဓာရဏာဒီနံ ဌာနံ ကာရဏံ ဝီတိက္ကမစေတနာ. A garland is a flower, whether bound or unbound; even one made of thread or the like, when worn for adornment, is called a garland. ‘Perfume’ refers to any kind of fragrant substance other than scented powders and ointments. ‘Ointment’ refers to what is ground and taken, both for coloring the skin and as a fragrant substance. ‘Wearing’ means putting on. ‘Adornment’ means filling a deficient place. ‘Embellishment’ means applying something on account of its fragrance or for coloring the skin. Alternatively, wearing and so on should be applied to garlands and the like in due order. The intention to transgress is the basis and cause for these acts of wearing and so on. ဥစ္စာတိ ဥစ္စ-သဒ္ဒေန သမာနတ္ထော နိပါတော. ဥစ္စာသယနံ ဝုစ္စတိ ပမာဏာတိက္ကန္တံ အာသန္ဒာဒိ. မဟာသယနံ အကပ္ပိယတ္ထရဏေဟိ အတ္ထတံ သလောဟိတဝိတာနဉ္စ. ဧတေသု ဟိ အာသနံ သယနဉ္စ ဥစ္စာသယနမဟာသယနသဒ္ဒေဟိ ဂဟိတာနိ ဥတ္တရပဒလောပေန. ဇာတရူပရဇတပဋိဂ္ဂဟဏာတိ ဧတ္ထ ရဇတသဒ္ဒေန ဒါရုမာသကာဒိ သဗ္ဗံ ရူပိယံ သင်္ဂဟိတံ. မုတ္တာမဏိအာဒယောပေတ္ထ ဓညက္ခေတ္တဝတ္ထာဒယော စ သင်္ဂဟိတာတိ ဒဋ္ဌဗ္ဗာ. ပဋိဂ္ဂဟဏ-သဒ္ဒေန ပန ပဋိဂ္ဂါဟာပနသာဒိယနာနိပိ သင်္ဂဟိတာနိ. ‘High’ (uccā) is a particle with the same meaning as the word ‘ucca’. A ‘high seat’ (uccāsayana) refers to a chair or similar item that exceeds the standard measure. A ‘large seat’ (mahāsayana) is one spread with unsuitable coverings and with a red canopy. In these terms, both ‘seat’ (āsana) and ‘couch’ (sayana) are included under the words ‘high seat’ and ‘large seat’ through the elision of the latter word. Regarding ‘accepting gold and silver,’ here, the word ‘silver’ includes all forms of currency, such as wooden māsaka coins and the like. It should be understood that pearls, gems, and so forth, as well as grain, fields, property, and so on are also included here. The word ‘accepting,’ however, also includes causing to accept and consenting. ၁၄၉. သေနာသနဂ္ဂါဟော စ ပဋိပ္ပဿမ္ဘန္တီတိ ဣမိနာ ဝဿစ္ဆေဒံ ဒဿေတိ. ဥပသမ္ပန္နာနမ္ပိ ပါရာဇိကသမာပတ္တိယာ သရဏဂမနာဒိသာမဏေရဘာဝဿပိ ဝိနဿနတော သေနာသနဂ္ဂါဟော စ ပဋိပ္ပဿမ္ဘတိ, သံဃလာဘမ္ပိ တေ န လဘန္တီတိ ဝေဒိတဗ္ဗံ. ပုရိမိကာယ ပုန သရဏာနိ ဂဟိတာနီတိ သရဏဂဟဏေန သဟ တဒဟေဝဿ ဝဿူပဂမနမ္ပိ ဒဿေတိ. ပစ္ဆိမိကာယ ဝဿာဝါသိကန္တိ ဝဿာဝါသိကလာဘဂ္ဂဟဏဒဿနမတ္တမေဝေတံ, တတော ပုရေပိ ဝါ ပစ္ဆာပိ ဝါ ဝဿာဝါသိကဉ္စ စီဝရမာသေသု သံဃေ ဥပ္ပန္နကာလစီဝရဉ္စ ပုရိမိကာယ ဥပဂန္တွာ အဝိပန္နသီလော သာမဏေရော လဘတိ ဧဝ. သစေ ပစ္ဆိမိကာယ ဂဟိတာနီတိ ပစ္ဆိမိကာယ ဝဿူပဂမနဉ္စ ဆိန္နဝဿတဉ္စ ဒဿေတိ. တဿ ဟိ ကာလစီဝရလာဘော န ပါပုဏာတိ, တသ္မာ ‘‘အပလောကေတွာ လာဘော ဒါတဗ္ဗော’’တိ ဝုတ္တံ. ဝဿာဝါသိကလာဘော ပန ယဒိ သေနာသနဿာမိကာ ဒါယကာ သေနာသနဂုတ္တတ္ထာယ ပစ္ဆိမိကာယ ဥပဂန္တွာ ဝတ္တံ ကတွာ အတ္တနော သေနာသနေ ဝသန္တဿပိ ဝဿာဝါသိကံ ဒါတဗ္ဗန္တိ ဝဒန္တိ, အနပလောကေတွာပိ ဒါတဗ္ဗောဝ. ယံ ပန သာရတ္ထဒီပနိယံ [Pg.264] (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၀၈) ‘‘ပစ္ဆိမိကာယ ဝဿာဝါသိကံ လစ္ဆတီတိ ပစ္ဆိမိကာယ ပုန ဝဿံ ဥပဂတတ္တာ လစ္ဆတီ’’တိ ဝုတ္တံ, တမ္ပိ ဝဿာဝါသိကေ ဒါယကာနံ ဣမံ အဓိပ္ပာယံ နိဿာယ ဝုတ္တဉ္စေ, သုန္ဒရံ, သံဃိကံ, ကာလစီဝရမ္ပိ သန္ဓာယ ဝုတ္တဉ္စေ, န ယုဇ္ဇတီတိ ဝေဒိတဗ္ဗံ. 149. By the phrase "the claim to lodging ceases," it indicates the breaking of the rains-residence. Even for the fully ordained, upon committing a pārājika offense, their claim to lodging ceases due to the destruction of even their status as a novice, which begins with going for refuge. It should be understood that they do not receive the gains of the Saṅgha. The statement "refuges were again taken in the earlier period" shows that, along with taking refuge, their entering the rains-residence also occurs on that very day. The mention of 'the rains-residence benefit in the latter period' is merely to show the receiving of the rains-residence benefit, for a novice of unbroken virtue who entered the rains in the earlier period certainly receives both the rains-residence benefit and the seasonal robe that has arisen for the Saṅgha during the robe-months. If it is said "taken in the latter period," it shows both entering the rains-residence in the latter period and a broken rains-residence. For such a one, the gain of the seasonal robe is not obtained. Therefore, it is said, "the gain should be given after informing the Saṅgha." However, regarding the rains-residence benefit, if the donors who own the lodging say that the rains-residence benefit should be given even to one who enters in the latter period and, for the sake of protecting the lodging, performs the duties and dwells in their lodging, it should be given even without informing the Saṅgha. As for what is said in the Sāratthadīpanī: "'He obtains the rains-residence benefit in the latter period' means he obtains it because he has again undertaken the rains-residence in the latter period." If this is said relying on this intention of the donors regarding the rains-residence benefit, it is acceptable. But if it is said concerning the Saṅgha's seasonal robe, it should be understood that it is not correct. န အဇာနိတွာတိ ‘‘သုရာ’’တိ အဇာနိတွာ ပိဝတော ပါဏာတိပါတာဝေရမဏိအာဒိသဗ္ဗသီလဘေဒံ သရဏဘေဒဉ္စ န အာပဇ္ဇတိ. အကုသလံ ပန သုရာပါနာဝေရမဏိသီလဘေဒေါ စ ဟောတိ မာလာဒိဓာရဏာဒီသု ဝိယာတိ ဒဋ္ဌဗ္ဗံ. ဣတရာနီတိ ဝိကာလဘောဇနာဝေရမဏိအာဒီနိ. တာနိပိ ဟိ သဉ္စိစ္စ ဝီတိက္ကမန္တဿ တံ တံ ဘိဇ္ဇတိ ဧဝ, ဣတရီတရေသံ ပန အဘိဇ္ဇနေန နာသနင်္ဂါနိ န ဟောန္တိ. တေနေဝ ‘‘ဧတေသု ဘိန္နေသူ’’တိ ဘေဒဝစနံ ဝုတ္တံ. By "not knowing," it means that one who drinks not knowing it to be "alcohol" does not incur the breach of all precepts, such as abstaining from killing living beings, nor the breaking of the refuges. However, there is unwholesomeness and a breach of the precept of abstaining from drinking alcohol, which should be understood to be similar to wearing garlands and so on. "The others" refers to abstaining from eating at an improper time and so on. For one who intentionally transgresses these, that particular precept is indeed broken. However, since the other precepts are not broken, these transgressions do not become causes for ruin. For that reason, the word "broken" is used in the phrase "when these are broken." အစ္စယံ ဒေသာပေတဗ္ဗောတိ ‘‘အစ္စယော မံ ဘန္တေ အစ္စာဂမာ’’တိအာဒိနာ သံဃမဇ္ဈေ ဒေသာပေတွာ သရဏသီလံ ဒါတဗ္ဗန္တိ အဓိပ္ပာယော ပါရာဇိကတ္တာ တေသံ. တေနာဟ ‘‘လိင်္ဂနာသနာယ နာသေတဗ္ဗော’’တိ. အယမေဝ ဟိ နာသနာ ဣဓာဓိပ္ပေတာတိ လိင်္ဂနာသနာကာရဏေဟိ ပါဏာတိပါတာဒီဟိ အဝဏ္ဏဘာသနာဒီနံ သဟ ပတိတတ္တာ ဝုတ္တံ. နနု စ ကဏ္ဋကသာမဏေရောပိ မိစ္ဆာဒိဋ္ဌိကော ဧဝ, တဿ စ ဟေဋ္ဌာ ဒဏ္ဍကမ္မနာသနာဝ ဝုတ္တာ, ဣဓ ပန မိစ္ဆာဒိဋ္ဌိကဿ လိင်္ဂနာသနာ ဝုစ္စတိ, ကော ဣမေသံ ဘေဒေါတိ စောဒနံ မနသိ နိဓာယာဟ ‘‘သဿတုစ္ဆေဒါနဉှိ အညတရဒိဋ္ဌိကော’’တိ. ဧတ္ထ စာယံ အဓိပ္ပာယော – ယော ဟိ ‘‘အတ္တာ ဣဿရော’’တိ ဝါ ‘‘နိစ္စော ဓုဝေါ’’တိအာဒိနာ ဝါ ‘‘အတ္တာ ဥစ္ဆိဇ္ဇိဿတိ ဝိနဿိဿတီ’’တိအာဒိနာ ဝါ တိတ္ထိယပရိကပ္ပိတံ ယံ ကိဉ္စိ သဿတုစ္ဆေဒဒိဋ္ဌိံ ဒဠှံ ဂဟေတွာ ဝေါဟရတိ, တဿ သာ ပါရာဇိကဋ္ဌာနံ ဟောတိ, သော စ လိင်္ဂနာသနာယ နာသေတဗ္ဗော. ယော ပန ဤဒိသံ [Pg.265] ဒိဋ္ဌိံ အဂ္ဂဟေတွာ သာသနိကောဝ ဟုတွာ ကေဝလံ ဗုဒ္ဓဝစနာဓိပ္ပာယံ ဝိပရီတတော ဂဟေတွာ ဘိက္ခူဟိ ဩဝဒိယမာနောပိ အပ္ပဋိနိဿဇ္ဇိတွာ ဝေါဟရတိ, တဿ သာ ဒိဋ္ဌိ ပါရာဇိကံ န ဟောတိ, သော ပန ကဏ္ဋကနာသနာယ ဧဝ နာသေတဗ္ဗောတိ ဝိမတိဝိနောဒနိယံ. ဣမသ္မိံ ဌာနေ သာရတ္ထဒီပနိယံ ဒသသိက္ခာပဒတော ပဋ္ဌာယ ဝိတ္ထာရတော ဝဏ္ဏနာ အာဂတာ, သာ ပေါရာဏဋီကာယံ သဗ္ဗသော ပေါတ္ထကံ အာရုဠှာ, တသ္မာ ဣဓ န ဝိတ္ထာရယိမှ. Regarding 'an offense should be confessed,' the intention is that one should be made to confess in the midst of the Saṅgha, saying, "Venerable sir, an offense has overcome me," and so on, after which the refuges and precepts should be given; this is because these offenses are of the pārājika-level. Hence, it is said, "He should be expelled by the destruction of his outward sign (liṅga)." This indeed is the expulsion intended here, and it is stated because it falls together with the causes for the destruction of the outward sign, such as killing living beings and disparaging speech. Now, one might object: "But the novice Kaṇṭaka was also one of wrong view, and for him, expulsion by punishment (daṇḍakamma) was mentioned previously. Here, however, the destruction of the outward sign is spoken of for one of wrong view. What is the distinction between these?" Considering this objection, it is said: "For one who holds either an eternalist or an annihilationist view." Here, the intention is this: Whoever firmly grasps and asserts any eternalist or annihilationist view conceived by heretics—such as "The self is the lord," "It is permanent, stable," or "The self will be annihilated, destroyed"—for him, that is grounds for a pārājika offense, and he should be expelled by the destruction of his outward sign. But for one who does not hold such a view and is a follower of the Teaching, yet misinterprets the Buddha’s words and, despite being admonished by the monks, does not relinquish it and continues to assert it—for him, that view is not grounds for a pārājika offense. However, he should be expelled by the expulsion of Kaṇṭaka. This is from the Vimativinodanī. In this place, a detailed explanation starting from the ten training rules is found in the Sāratthadīpanī. It is fully included in the ancient subcommentary, therefore we have not elaborated on it here. ၁၅၀. ‘‘အတ္တနော ပရိဝေဏန္တိ ဣဒံ ပုဂ္ဂလိကံ သန္ဓာယ ဝုတ္တ’’န္တိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. အယံ ပနေတ္ထ ဂဏ္ဌိပဒကာရာနံ အဓိပ္ပာယော – ဝဿဂ္ဂေန ပတ္တသေနာသနန္တိ ဣမိနာ တဿ ဝဿဂ္ဂေန ပတ္တံ သံဃိကသေနာသနံ ဝုတ္တံ. အတ္တနော ပရိဝေဏန္တိ ဣမိနာပိ တဿေဝ ပုဂ္ဂလိကသေနာသနံ ဝုတ္တန္တိ. အယံ ပနေတ္ထ အမှာကံ ခန္တိ – ယတ္ထ ဝါ ဝသတီတိ ဣမိနာ သံဃိကံ ဝါ ဟောတု ပုဂ္ဂလိကံ ဝါ, တဿ နိဗဒ္ဓဝသနကသေနာသနံ ဝုတ္တံ. ယတ္ထ ဝါ ပဋိက္ကမတီတိ ဣမိနာ ပန ယံ အာစရိယုပဇ္ဈာယဿ ဝသနဋ္ဌာနံ ဥပဋ္ဌာနာဒိနိမိတ္တံ နိဗဒ္ဓံ ပဝိသတိ, တံ အာစရိယုပဇ္ဈာယာနံ ပဝိသနဋ္ဌာနံ ဝုတ္တံ, တသ္မာ တဒုဘယံ ဒဿေတုံ ‘‘ဥဘယေနပိ အတ္တနော ပရိဝေဏဉ္စ ဝဿဂ္ဂေန ပတ္တသေနာသနဉ္စ ဝုတ္တ’’န္တိ အာဟ. တတ္ထ အတ္တနော ပရိဝေဏန္တိ ဣမိနာ အာစရိယုပဇ္ဈာယာနံ နိဝါသနဋ္ဌာနံ ဒဿိတံ, ဝဿဂ္ဂေန ပတ္တသေနာသနန္တိ ဣမိနာ ပန တဿ ဝသနဋ္ဌာနံ, တသ္မာ တဒုဘယမ္ပိ သံဃိကံ ဝါ ဟောတု ပုဂ္ဂလိကံ ဝါ, အာဝရဏံ ကာတဗ္ဗမေဝါတိ. မုခဒွါရိကန္တိ မုခဒွါရေန ဘုဉ္ဇိတဗ္ဗံ. ဒဏ္ဍကမ္မံ ကတွာတိ ဒဏ္ဍကမ္မံ ယောဇေတွာ. ဒဏ္ဍေန္တိ ဝိနေန္တိ ဧတေနာတိ ဒဏ္ဍော, သောယေဝ ကတ္တဗ္ဗတ္တာ ကမ္မန္တိ ဒဏ္ဍကမ္မံ, အာဝရဏာဒိ. ဒဏ္ဍကမ္မမဿ ကရောထာတိ အဿ ဒဏ္ဍကမ္မံ ယောဇေထ အာဏာပေထ. ဒဏ္ဍကမ္မန္တိ ဝါ နိဂ္ဂဟကမ္မံ, တသ္မာ နိဂ္ဂဟမဿ ကရောထာတိ [Pg.266] ဝုတ္တံ ဟောတိ. ဧသ နယော သဗ္ဗတ္ထ ဤဒိသေသု ဌာနေသု. 150. In the glosses it is said: 'The phrase “one's own dwelling” is stated with reference to a personal dwelling.' Herein, this is the intention of the authors of the glosses: by the phrase 'a lodging obtained by seniority,' a lodging belonging to the Saṅgha obtained by him through seniority is meant. And by the phrase 'one's own dwelling,' his personal lodging is meant. Herein, this is our opinion: by the phrase 'where one lives,' his regular dwelling place is meant, whether it belongs to the Saṅgha or is personal. But by the phrase 'where one resorts,' the dwelling place of his teacher or preceptor, which he regularly enters for the purpose of attendance and so forth, is meant. Therefore, to indicate both, it was said: 'By both phrases, both one's own dwelling and the lodging obtained by seniority are stated.' Therein, 'one's own dwelling' indicates the residence of the teacher or preceptor, while 'the lodging obtained by seniority' indicates his own dwelling place. Thus, both—whether belonging to the Saṅgha or personal—must indeed be enclosed. 'Through the door of the mouth' means it should be eaten through the mouth. 'Having performed a disciplinary action' means having imposed a disciplinary action. That by which they punish (daṇḍeti) and discipline (vineti) is a 'punishment' (daṇḍa); as it is an action to be done, it is a 'disciplinary action' (daṇḍakamma), such as enclosure. 'Perform a disciplinary action on him' means impose a disciplinary action on him, command him. Or, 'disciplinary action' is a corrective action; therefore, it means 'perform a corrective action on him.' This is the method in all such cases. သေနာသနဂ္ဂါဟော စ ပဋိပ္ပဿမ္ဘန္တီတိ ဣမိနာ ဆိန္နဝဿော ဟောတီတိ ဒီပေတိ. သစေ အာကိဏ္ဏဒေါသောဝ ဟောတိ, အာယတိံ သံဝရေ န တိဋ္ဌတိ, နိက္ကဍ္ဎိတဗ္ဗောတိ ဧတ္ထ သစေ ယာဝတတိယံ ဝုစ္စမာနော န ဩရမတိ, သံဃံ အပလောကေတွာ နာသေတဗ္ဗော, ပုန ပဗ္ဗဇ္ဇံ ယာစမာနောပိ အပလောကေတွာ ပဗ္ဗာဇေတဗ္ဗောတိ ဝဒန္တိ. ပစ္ဆိမိကာယ ဝဿာဝါသိကံ လစ္ဆတီတိ ပစ္ဆိမိကာယ ပုန ဝဿံ ဥပဂတတ္တာ လစ္ဆတိ. အပလောကေတွာ လာဘော ဒါတဗ္ဗောတိ ဆိန္နဝဿတာယ ဝုတ္တံ. ဣတရာနိ ပဉ္စ သိက္ခာပဒါနီတိ ဝိကာလဘောဇနာဒီနိ ပဉ္စ. အစ္စယံ ဒေသာပေတဗ္ဗောတိ ‘‘အစ္စယော မံ ဘန္တေ အစ္စာဂမာ’’တိအာဒိနာ နယေန ဒေသာပေတဗ္ဗောတိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၀၈) ဝုတ္တံ. By the phrase 'and the claim to lodging ceases,' it is shown that his rains residence is broken. If he is full of faults and does not abide in future restraint, he should be expelled. Herein, if, when admonished up to the third time, he does not desist, he should be expelled after informing the Saṅgha. Even if he requests the going forth again, he should be given the going forth only after informing the Saṅgha, they say. 'He obtains the rains-residence benefit in the latter period' means he obtains it because he has again undertaken the rains residence in the latter period. 'The gain should be given after informing the Saṅgha' is said on account of his rains residence being broken. 'The other five training rules' are the five beginning with eating at the wrong time. 'He should be made to confess the transgression' means the transgression should be confessed according to the method beginning, 'Venerable sir, a transgression has overcome me,' as is said in the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.108). ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus in the Vinayālaṅkāra, which is the commentary on the Vinayasaṅgaha, ပဗ္ဗဇ္ဇာဝိနိစ္ဆယကထာလင်္ကာရော နာမ Named the Adornment of the Discussion on the Determination of the Going Forth. ဒွါဝီသတိမော ပရိစ္ဆေဒေါ. The Twenty-second Chapter. ဥပသမ္ပဒါဝိနိစ္ဆယကထာ The Discussion on the Determination of Higher Ordination. ဧဝံ ပဗ္ဗဇ္ဇာဝိနိစ္ဆယံ ကထေတွာ တဒနန္တရံ ဥပသမ္ပဒါဝိနိစ္ဆယော ကထေတဗ္ဗော, ဧဝံ သန္တေပိ အဋ္ဌကထာယံ ဥပသမ္ပဒါဝိနိစ္ဆယကထာ ပါဠိဝဏ္ဏနာဝသေနေဝ အာဂတာ, နော ပါဠိမုတ္တကဝိနိစ္ဆယဝသေန, ဣမဿ ပန ပကရဏဿ ပါဠိမုတ္တကဝိနိစ္ဆယကထာဘူတတ္တာ တမကထေတွာ နိဿယဝိနိစ္ဆယော ဧဝ အာစရိယေန ကထိတော, မယံ ပန ဥပသမ္ပဒါဝိနိစ္ဆယဿ အတိသုခုမတ္တာ အတိဂမ္ဘီရတ္တာ သုဒုလ္လဘတ္တာ သာသနာနုဂ္ဂဟတ္ထံ အာစရိယေန [Pg.267] အဝုတ္တမ္ပိ သမန္တပါသာဒိကတော နီဟရိတွာ ဝိမတိဝိနောဒနီအာဒိပ္ပကရဏေသု အာဂတဝိနိစ္ဆယေန အလင်္ကရိတွာ တံ ဝိနိစ္ဆယံ ကထယိဿာမ. Having thus explained the determination of the going forth, the determination of higher ordination should be explained next. Even so, in the Commentary, the discussion on the determination of higher ordination comes only by way of explaining the Pāli, not by way of a determination independent of the Pāli. However, since this treatise is a discussion of determinations independent of the Pāli, the teacher, without discussing that, explained only the determination of dependence. But we, because the determination of higher ordination is extremely subtle, profound, and very difficult to obtain, for the sake of supporting the Dispensation, will extract even what was not stated by the teacher from the Samantapāsādikā, and adorning it with the determinations found in treatises such as the Vimativinodanī, will explain that determination. တေန ခေါ ပန သမယေနာတိ ယေန သမယေန ဘဂဝတာ ‘‘န ဘိက္ခဝေ အနုပဇ္ဈာယကော’’တိအာဒိသိက္ခာပဒံ အပညတ္တံ ဟောတိ, တေန သမယေန. အနုပဇ္ဈာယကန္တိ ဥပဇ္ဈံ အဂါဟာပေတွာ သဗ္ဗေန သဗ္ဗံ ဥပဇ္ဈာယဝိရဟိတံ, ဧဝံ ဥပသမ္ပန္နာ နေဝ ဓမ္မတော န အာမိသတော သင်္ဂဟံ လဘန္တိ, တေ ပရိဟာယန္တိယေဝ, န ဝဍ္ဎန္တိ. န ဘိက္ခဝေ အနုပဇ္ဈာယကောတိ ဥပဇ္ဈံ အဂါဟာပေတွာ နိရုပဇ္ဈာယကော န ဥပသမ္ပာဒေတဗ္ဗော, ယော ဥပသမ္ပာဒေယျ, အာပတ္တိ ဒုက္ကဋဿာတိ သိက္ခာပဒပညတ္တိတော ပဋ္ဌာယ ဧဝံ ဥပသမ္ပာဒေန္တဿ အာပတ္တိ ဟောတိ, ကမ္မံ ပန န ကုပ္ပတိ. ကေစိ ‘‘ကုပ္ပတီ’’တိ ဝဒန္တိ, တံ န ဂဟေတဗ္ဗံ. ‘‘သံဃေန ဥပဇ္ဈာယေနာ’’တိအာဒီသုပိ ဥဘတောဗျဉ္ဇနကုပဇ္ဈာယပရိယောသာနေသု ဧသေဝ နယော. 'At that time' means at the time when the Blessed One had not yet laid down the training rule beginning, 'Monks, one without a preceptor…' 'One without a preceptor' means one for whom a preceptor has not been appointed, one who is entirely without a preceptor. Those ordained thus receive no support, either in the Dhamma or in material things; they only decline, they do not grow. 'Monks, one without a preceptor should not be ordained' means one without a preceptor, for whom a preceptor has not been appointed, should not be given higher ordination. Whoever should give higher ordination incurs an offense of wrong-doing. From the laying down of this training rule, one who gives higher ordination in this way incurs an offense, but the formal act is not invalid. Some say it is invalid, but that should not be accepted. This same method applies also in cases such as 'by the Saṅgha, by a preceptor,' and so on, ending with the case of a preceptor who is of indeterminate sex. အပတ္တကာ ဟတ္ထေသု ပိဏ္ဍာယ စရန္တီတိ ယော ဟတ္ထေသု ပိဏ္ဍော လဗ္ဘတိ, တဒတ္ထာယ စရန္တိ. သေယျထာပိ တိတ္ထိယာတိ ယထာ အာဇီဝကနာမကာ တိတ္ထိယာ. သူပဗျဉ္ဇနေဟိ မိဿေတွာ ဟတ္ထေသု ဌပိတပိဏ္ဍမေဝ ဟိ တေ ဘုဉ္ဇန္တိ. အာပတ္တိ ဒုက္ကဋဿာတိ ဧဝံ ဥပသမ္ပာဒေန္တဿေဝ အာပတ္တိ ဟောတိ, ကမ္မံ ပန န ကုပ္ပတိ, အစီဝရကာဒိဝတ္ထူသုပိ ဧသေဝ နယော. 'Those without a bowl who wander for alms in their hands' means they wander for the sake of the alms food that is received in their hands. 'Just like the sectarians' means like the sectarians called Ājīvakas. For they eat only alms food mixed with curries and condiments placed in their hands. 'An offense of wrong-doing is incurred' means an offense is incurred only by the one who gives higher ordination in this way, but the formal act is not invalid. This same method applies also in cases concerning one without a robe, and so on. ယာစိတကေနာတိ ‘‘ယာဝ ဥပသမ္ပဒံ ကရောမ, တာဝ ဒေထာ’’တိ ယာစိတွာ ဂဟိတေန, တာဝကာလိကေနာတိ အတ္ထော. ဤဒိသေန ဟိ ပတ္တေန ဝါ စီဝရေန ဝါ ပတ္တစီဝရေန ဝါ ဥပသမ္ပာဒေန္တဿေဝ အာပတ္တိ ဟောတိ, ကမ္မံ ပန န ကုပ္ပတိ, တသ္မာ ပရိပုဏ္ဏပတ္တစီဝရောဝ ဥပသမ္ပာဒေတဗ္ဗော. သစေ တဿ နတ္ထိ, အာစရိယုပဇ္ဈာယာ စဿ ဒါတုကာမာ ဟောန္တိ[Pg.268], အညေ ဝါ ဘိက္ခူ, နိရပေက္ခေဟိ ဝိဿဇ္ဇေတွာ အဓိဋ္ဌာနူပဂံ ပတ္တစီဝရံ ဒါတဗ္ဗံ. 'With a borrowed item' means with something taken after requesting it thus: 'Give it for as long as it takes to perform the higher ordination.' The meaning is 'with something temporary.' Indeed, if one gives higher ordination with such a bowl, or a robe, or a bowl and robe, an offense is incurred only by the one giving the higher ordination, but the formal act is not invalid. Therefore, one should be given higher ordination only when one has a complete bowl and robe. If one does not have them, and one's teacher and preceptor, or other monks, are willing to give them, they should be given after having been relinquished without expectation, as a bowl and robe suitable for formal determination. ဂေါတ္တေနပိ အနုဿာဝေတုန္တိ ‘‘မဟာကဿပဿ ဥပသမ္ပဒါပေက္ခော’’တိ ဧဝံ ဂေါတ္တံ ဝတွာ အနုဿာဝေတုံ အနုဇာနာမီတိ အတ္ထော. ဒွေ ဧကာနုဿာဝနေတိ ဒွေ ဧကတော အနုဿာဝနေ, ဧကေန ဧကဿ, အညေန ဣတရဿာတိ ဧဝံ ဒွီဟိ ဝါ အာစရိယေဟိ ဧကေန ဝါ ဧကက္ခဏေ ကမ္မဝါစံ အနုဿာဝေန္တေဟိ ဥပသမ္ပာဒေတုံ အနုဇာနာမီတိ အတ္ထော. ဒွေ တယော ဧကာနုဿာဝနေ ကာတုံ, တဉ္စ ခေါ ဧကေန ဥပဇ္ဈာယေနာတိ ဒွေ ဝါ တယော ဝါ ဇနေ ပုရိမနယေနေဝ ဧကတော အနုဿာဝနေ ကာတုံ အနုဇာနာမိ, တဉ္စ ခေါ အနုဿာဝနကိရိယံ ဧကေန ဥပဇ္ဈာယေန အနုဇာနာမီတိ အတ္ထော. တသ္မာ ဧကေန အာစရိယေန ဒွေ ဝါ တယော ဝါ အနုဿာဝေတဗ္ဗာ. ဒွီဟိ ဝါ တီဟိ ဝါ အာစရိယေဟိ ဝိသုံ ဝိသုံ ဧကေန ဧကဿာတိ ဧဝံ ဧကပ္ပဟာရေနေဝ ဒွေ တိဿော ဝါ ကမ္မဝါစာ ကာတဗ္ဗာ. သစေ ပန နာနာစရိယာ နာနုပဇ္ဈာယာ ဟောန္တိ, တိဿတ္ထေရော သုမနတ္ထေရဿ သဒ္ဓိဝိဟာရိကံ, သုမနတ္ထေရော တိဿတ္ထေရဿ သဒ္ဓိဝိဟာရိကံ အနုဿာဝေတိ, အညမညဉ္စ ဂဏပူရကာ ဟောန္တိ, ဝဋ္ဋတိ. သစေ နာနုပဇ္ဈာယာ ဟောန္တိ, ဧကော အာစရိယော ဟောတိ, ‘‘န တွေဝ နာနုပဇ္ဈာယေနာ’’တိ ပဋိက္ခိတ္တတ္တာ န ဝဋ္ဋတိ. ဣဒံ သန္ဓာယ ဟိ ဧသ ပဋိက္ခေပေါ. 'To announce also by clan name' means: I allow the announcement to be made by stating the clan name thus, 'He is a candidate for higher ordination of Mahākassapa.' 'Two in one announcement' means two announcements together: one for one person, another for the other. The meaning is: I allow higher ordination to be conferred by two teachers announcing the formal act, or by one teacher announcing it at the same moment. 'To make two or three in one announcement, and that with one preceptor' means: I allow two or three persons to be announced together in the former manner, and I allow that act of announcement with one preceptor. Therefore, two or three candidates should be announced by one teacher. Or, two or three formal acts should be performed in a single instance by two or three teachers, each one separately for each candidate. If, however, there are different teachers and different preceptors—for instance, the Elder Tissa announces for the co-resident of the Elder Sumana, and the Elder Sumana announces for the co-resident of the Elder Tissa, and they are quorum-completers for each other—it is allowable. If there are different preceptors but one teacher, it is not allowable, because it is rejected by the statement, 'But not with different preceptors.' This rejection refers to this case. ပဌမံ ဥပဇ္ဈံ ဂါဟာပေတဗ္ဗောတိ ဧတ္ထ ဝဇ္ဇာဝဇ္ဇံ ဥပနိဇ္ဈာယတီတိ ဥပဇ္ဈာ, တံ ဥပဇ္ဈံ ‘‘ဥပဇ္ဈာယော မေ, ဘန္တေ, ဟောဟီ’’တိ ဧဝံ ဝဒါပေတွာ ဂါဟာပေတဗ္ဗော. ဝိတ္ထာယန္တီတိ ဝိတ္ထဒ္ဓဂတ္တာ ဟောန္တိ. ယံ ဇာတန္တိ ယံ တဝ သရီရေ ဇာတံ နိဗ္ဗတ္တံ ဝိဇ္ဇမာနံ, တံ သံဃမဇ္ဈေ ပုစ္ဆန္တေ သန္တံ အတ္ထီတိ ဝတ္တဗ္ဗန္တိအာဒိ. ဥလ္လုမ္ပတု မန္တိ ဥဒ္ဓရတု မံ. 'First, one should have a preceptor requested': Here, 'upajjhā' means one who closely examines what is allowable and what is not. That preceptor should be requested by having one say, 'Venerable sir, be my preceptor.' 'Vitthāyanti': This means they have paralyzed limbs. 'Yaṃ jātaṃ': This refers to whatever has arisen, been produced, or exists in your body; when asked in the midst of the Sangha, one should say, 'It exists,' and so on. 'Ullumpatu maṃ': This means 'may he raise me up.' တာဝဒေဝါတိ [Pg.269] ဥပသမ္ပန္နသမနန္တရမေဝ. ဆာယာ မေတဗ္ဗာတိ ဧကပေါရိသာ ဝါ ဒွိပေါရိသာ ဝါတိ ဆာယာ မေတဗ္ဗာ. ဥတုပ္ပမာဏံ အာစိက္ခိတဗ္ဗန္တိ ‘‘ဝဿာနော ဟေမန္တော ဂိမှော’’တိ ဥတုပ္ပမာဏံ အာစိက္ခိတဗ္ဗံ. ဧတ္ထ စ ဥတုယေဝ ဥတုပ္ပမာဏံ. သစေ ဝဿာနာဒယော အပရိပုဏ္ဏာ ဟောန္တိ, ယတ္တကေဟိ ဒိဝသေဟိ ယဿ ယော ဥတု အပရိပုဏ္ဏော, တေ ဒိဝသေ သလ္လက္ခေတွာ သော ဒိဝသဘာဂေါ အာစိက္ခိတဗ္ဗော. အထ ဝါ ‘‘အယံ နာမ ဥတု, သော စ ခေါ ပရိပုဏ္ဏော အပရိပုဏ္ဏော ဝါ’’တိ ဧဝံ ဥတုပ္ပမာဏံ အာစိက္ခိတဗ္ဗံ, ‘‘ပုဗ္ဗဏှော ဝါ သာယနှော ဝါ’’တိ ဧဝံ ဒိဝသဘာဂေါ အာစိက္ခိတဗ္ဗော. သင်္ဂီတီတိ ဣဒမေဝ သဗ္ဗံ ဧကတော ကတွာ ‘‘တွံ ကိံ လဘသိ, ကာ တေ ဆာယာ, ကိံ ဥတုပ္ပမာဏံ, ကော ဒိဝသဘာဂေါ’’တိ ပုဋ္ဌော ‘‘ဣဒံ နာမ လဘာမိ ဝဿံ ဝါ ဟေမန္တံ ဝါ ဂိမှံ ဝါ, အယံ မေ ဆာယာ, ဣဒံ ဥတုပ္ပမာဏံ, အယံ ဒိဝသဘာဂေါတိ ဝဒေယျာသီ’’တိ ဧဝံ အာစိက္ခိတဗ္ဗံ. 'Immediately': This means immediately after receiving higher ordination. 'One should measure the shadow': This means the shadow should be measured as being one or two persons' length. 'The measure of the season should be stated': This means the measure of the season should be stated as 'the rainy season, the cold season, or the hot season.' Here, the season itself is the measure of the season. If the rainy season or others are incomplete, one should note the number of days by which a particular season is incomplete, and that portion of days should be stated. Alternatively, one may state the measure of the season by saying, 'This is such-and-such a season, whether complete or incomplete,' and the portion of the day by stating, 'It is forenoon or afternoon.' 'Recitation': This means gathering all of this together. When asked, 'What do you receive? What is your shadow's length? What is the measure of the season? What is the portion of the day?' one should reply, 'I receive such-and-such—whether the rainy season, the cold season, or the hot season. This is my shadow's length, this is the measure of the season, and this is the portion of the day.' Thus, it should be stated. ဩဟာယာတိ ဆဍ္ဍေတွာ. ဒုတိယံ ဒါတုန္တိ ဥပသမ္ပဒမာဠကတော ပရိဝေဏံ ဂစ္ဆန္တဿ ဒုတိယကံ ဒါတုံ အနုဇာနာမိ, စတ္တာရိ စ အကရဏီယာနိ အာစိက္ခိတုန္တိ အတ္ထော. ပဏ္ဍုပလာသောတိ ပဏ္ဍုဝဏ္ဏော ပတ္တော. ဗန္ဓနာ ပဝုတ္တောတိ ဝဏ္ဋတော ပတိတော. အဘဗ္ဗော ဟရိတတ္ထာယာတိ ပုန ဟရိတော ဘဝိတုံ အဘဗ္ဗော. ပုထုသိလာတိ မဟာသိလာ. အယံ သမန္တပါသာဒိကတော နီဟရိတွာ အာဘတော ဥပသမ္ပဒါဝိနိစ္ဆယော. 'Ohāya': This means 'having abandoned.' 'To give a second': This means, 'I allow giving a second robe to one going from the higher ordination hall to the dwelling, and to declare the four things not to be done.' This is the meaning. 'Paṇḍupalāsa': This means 'a leaf of yellow color.' 'Fallen from the stalk': This means 'fallen from the stalk.' 'Unable to become green again': This means 'incapable of becoming green again.' 'Puthusilā': This means 'a great rock.' This is the determination of higher ordination brought forth from the Samantapāsādikā. အနုပဇ္ဈာယာဒိဝတ္ထူသု သိက္ခာပဒံ အပညတ္တန္တိ ‘‘န အနုပဇ္ဈာယကော ဥပသမ္ပာဒေတဗ္ဗော’’တိ (မဟာဝ. ၁၁၇) ဣဓေဝ ပညာပိယမာနံ သိက္ခာပဒံ သန္ဓာယ ဝုတ္တံ. ကမ္မံ ပန န ကုပ္ပတီတိ ဣဒံ ဥပဇ္ဈာယာဘာဝေပိ ‘‘ဣတ္ထန္နာမဿ ဥပသမ္ပဒါပေက္ခာ ဣတ္ထန္နာမေန ဥပဇ္ဈာယေနာ’’တိ [Pg.270] မတဿ ဝါ ဝိဗ္ဘန္တဿ ဝါ ပုရာဏဥပဇ္ဈာယဿ, အညဿ ဝါ ယဿ ကဿစိ အဝိဇ္ဇမာနဿပိ နာမေန သဗ္ဗတ္ထ ဥပဇ္ဈာယကိတ္တနဿ ကတတ္တာ ဝုတ္တံ. ယဒိ ဟိ ဥပဇ္ဈာယကိတ္တနံ န ကရေယျ, ‘‘ပုဂ္ဂလံ န ပရာမသတီ’’တိ ဝုတ္တကမ္မဝိပတ္တိ ဧဝ သိယာ. တေနေဝ ပါဠိယံ (မဟာဝ. ၁၁၇) ‘‘အနုပဇ္ဈာယက’’န္တိ ဝုတ္တံ, အဋ္ဌကထာယမ္ပိ (မဟာဝ. အဋ္ဌ. ၁၁၇) အဿ ‘‘ဥပဇ္ဈာယံ အကိတ္တေတွာ’’တိ အဝတွာ ‘‘ဥပဇ္ဈာယံ အဂါဟာပေတွာ သဗ္ဗေန သဗ္ဗံ ဥပဇ္ဈာယဝိရဟိတံ’’ ဣစ္စေဝ အတ္ထော ဝုတ္တော. ပါဠိယံ သံဃေန ဥပဇ္ဈာယေနာတိ ‘‘အယံ ဣတ္ထန္နာမော သံဃဿ ဥပသမ္ပဒါပေက္ခော, ဣတ္ထန္နာမော သံဃံ ဥပသမ္ပဒံ ယာစတိ သံဃေန ဥပဇ္ဈာယေနာ’’တိ ဧဝံ ကမ္မဝါစာယ သံဃမေဝ ဥပဇ္ဈာယံ ကိတ္တေတွာတိ အတ္ထော. ဧဝံ ဂဏေန ဥပဇ္ဈာယေနာတိ ဧတ္ထာပိ ‘‘အယံ ဣတ္ထန္နာမော ဂဏဿ ဥပသမ္ပဒါပေက္ခော’’တိအာဒိနာ ယောဇနာ ဝေဒိတဗ္ဗာ. ဧဝံ ဝုတ္တေပိ ကမ္မံ န ကုပ္ပတိ ဧဝ ဒုက္ကဋဿေဝ ဝုတ္တတ္တာ, အညထာ ‘‘သော စ ပုဂ္ဂလော အနုပသမ္ပန္နော’’တိ ဝဒေယျ. တေနာဟ ‘‘သံဃေနာ’’တိအာဒိ. တတ္ထ ပဏ္ဍကာဒိဥပဇ္ဈာယေဟိ ကရိယမာနေသု ကမ္မေသု ပဏ္ဍကာဒိကေ ဝိနာဝ ယဒိ ပဉ္စဝဂ္ဂါဒိဂဏော ပူရတိ, ကမ္မံ န ကုပ္ပတိ, ဣတရထာ ကုပ္ပတီတိ ဝေဒိတဗ္ဗံ. 'The training rule was not established regarding matters such as the absence of a preceptor': This is said with reference to the training rule being laid down right here: 'One without a preceptor should not be given higher ordination' (Mahāva. 117). 'However, the act is not invalidated': This is said because even in the absence of a preceptor—such as a former preceptor who has died or gone astray, or any other preceptor who is not present—the naming of a preceptor is done everywhere by name for 'so-and-so seeking higher ordination with so-and-so as preceptor.' For if one did not name a preceptor, it would indeed be a procedural fault stated as 'not specifying the individual.' For this reason, the Pali text (Mahāva. 117) states 'without a preceptor,' and the commentary (Mahāva. Aṭṭha. 117) explains its meaning not as 'without having declared a preceptor,' but as 'having not accepted a preceptor, being entirely without a preceptor.' In the Pali text, 'with the Sangha as preceptor': This means that in the formal act, the Sangha itself is declared as the preceptor, thus: 'This so-and-so is seeking higher ordination from the Sangha; so-and-so requests higher ordination from the Sangha with the Sangha as preceptor.' Similarly, in 'with the group as preceptor,' the explanation should be understood beginning with 'This so-and-so is seeking higher ordination from the group.' Even when said in this way, the act is not invalidated, as only a dukkaṭa offense is stated as incurred. Otherwise, he would have said, 'That person is not properly ordained.' Hence it is stated, 'with the Sangha,' etc. In cases where acts are performed with preceptors who are eunuchs, etc., if the group of five or more is complete even without the eunuchs, etc., the act is not invalidated. Otherwise, it is invalidated—this should be understood. အပတ္တစီဝရဝတ္ထူသုပိ ပတ္တစီဝရာနံ အဘာဝေပိ ‘‘ပရိပုဏ္ဏဿ ပတ္တစီဝရ’’န္တိ ကမ္မဝါစာယ သာဝိတတ္တာ ကမ္မကောပံ အဝတွာ ဒုက္ကဋမေဝ ဝုတ္တံ. ဣတရထာ သာဝနာယ ဟာပနတော ကမ္မကောပေါ ဧဝ သိယာ. ကေစိ ပန ‘‘ပဌမံ အနုညာတကမ္မဝါစာယံ ဥပသမ္ပန္နာ ဝိယ ဣဒါနိပိ ‘ပရိပုဏ္ဏဿ ပတ္တစီဝရ’န္တိ အဝတွာ ကမ္မဝါစာယ ဥပသမ္ပန္နာပိ သူပသမ္ပန္နာ ဧဝါ’’တိ ဝဒန္တိ, တံ န ယုတ္တံ. အနုညာတကာလတော ပဋ္ဌာယ ဟိ အပရာမသနံ သာဝနာယ ဟာပနဝိပတ္တိ ဧဝ ဟောတိ ‘‘ဣတ္ထန္နာမော သံဃံ ဥပသမ္ပဒံ ယာစတီ’’တိ ပဒဿ ဟာပနေ ဝိယ[Pg.271]. တမ္ပိ ဟိ ပစ္ဆာ အနုညာတံ, ‘‘သံဃံ, ဘန္တေ, ဥပသမ္ပဒံ ယာစာမီ’’တိအာဒိဝါကျေန အယာစေတွာ တမ္ပိ ဥပသမ္ပာဒေန္တော ‘‘အယံ ဣတ္ထန္နာမော သံဃံ ဥပသမ္ပဒံ ယာစတီ’’တိ ဝတွာဝ ယဒိ ကမ္မဝါစံ ကရောတိ, ကမ္မံ သုကတမေဝ ဟောတိ. နော စေ, ဝိပန္နံ. သဗ္ဗပစ္ဆာ ဟိ အနုညာတကမ္မဝါစတော ကိဉ္စိပိ ပရိဟာပေတုံ န ဝဋ္ဋတိ, သာဝနာယ ဟာပနမေဝ ဟောတိ, အညေ ဝါ ဘိက္ခူ ဒါတုကာမာ ဟောန္တီတိ သမ္ဗန္ဓော, အယမေတ္ထ ဝိမတိဝိနောဒနိယာ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၁၇) အာဘတော ဝိနိစ္ဆယော. သာရတ္ထဒီပနီဝိနိစ္ဆယော ပန ဣဓေဝ အန္တောဂဓာ ဟောတိ အပ္ပတရတ္တာ အဝိသေသတ္တာ စ. Even in cases concerning those without a bowl and robes, even when a bowl and robes are absent, because of the declaration in the formal act, ‘for one whose bowl and robes are complete,’ it is said that the act is not invalidated, but only a dukkaṭa offense is incurred. Otherwise, due to the omission in the announcement, the act would indeed be invalidated. Some, however, say that just as those ordained by the initially authorized formal act are properly ordained, so too are those ordained by the formal act properly ordained even now without saying ‘for one whose bowl and robes are complete.’ This is not appropriate. For from the time of authorization onwards, not referring to it is indeed a defect of omission in the announcement, just like omitting the phrase ‘so-and-so requests ordination from the Saṅgha.’ For even if that was later authorized, if one ordains him without his having requested with the statement ‘Venerable sir, I request ordination from the Saṅgha,’ etc., but performs the formal act only after saying ‘this person, so-and-so, requests ordination from the Saṅgha,’ the act is properly done. If not, it is invalid. Indeed, from the formal act authorized last of all, nothing at all should be omitted; it would be an omission in the announcement. Or, the connection is that other bhikkhus wish to give them. This is the decision brought here from the Vimativinodanī (Vin. Vi. Ṭī. Mahāvagga 2.117). The decision of the Sāratthadīpanī, being more concise and not different, is incorporated right here. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. မဟာဝဂ္ဂ ၁၁၇) ပန ‘‘ကေစိ ကုပ္ပတီတိ ဝဒန္တိ, တံ န ဂဟေတဗ္ဗ’’န္တိ ယံ ဝုတ္တံ, တံ ‘‘ပဉ္စဝဂ္ဂကရဏီယဉ္စေ, ဘိက္ခဝေ, ကမ္မံ, ဘိက္ခုနိပဉ္စမော ကမ္မံ ကရေယျ, အကမ္မံ န စ ကရဏီယ’’န္တိအာဒိနာ (မဟာဝ. ၃၉၀) နယေန ဝုတ္တတ္တာ ပဏ္ဍကာနံ ဂဏပူရဏဘာဝေ ဧဝ ကမ္မံ ကုပ္ပတိ, န သဗ္ဗန္တိ ကတွာ သုဝုတ္တံ, ဣတရထာ ‘‘ပဏ္ဍကုပဇ္ဈာယေန ကမ္မံ ကရေယျ, အကမ္မံ န စ ကရဏီယ’’န္တိအာဒိကာယ ပါဠိယာ ဘဝိတဗ္ဗံ သိယာ. ယထာ အပရိပုဏ္ဏပတ္တစီဝရဿ ဥပသမ္ပာဒနကာလေ ကမ္မဝါစာယံ ‘‘ပရိပုဏ္ဏဿ ပတ္တစီဝရ’’န္တိ အသန္တံ ဝတ္ထုံ ကိတ္တေတွာ ဥပသမ္ပဒါယ ကတာယ တသ္မိံ အသန္တေပိ ဥပသမ္ပဒါ ရုဟတိ, ဧဝံ ‘‘အယံ ဗုဒ္ဓရက္ခိတော အာယသ္မတော ဓမ္မရက္ခိတဿ ဥပသမ္ပဒါပေက္ခော’’တိ အဝတ္ထုံ ပဏ္ဍကုပဇ္ဈာယာဒိံ, အသန္တံ ဝါ ဝတ္ထုံ ကိတ္တေတွာ ကတာယပိ ဂဏပူရကာနမတ္ထိတာယ ဥပသမ္ပဒါ ရုဟတေဝ. ‘‘န, ဘိက္ခဝေ, ပဏ္ဍကုပဇ္ဈာယေန ဥပသမ္ပာဒေတဗ္ဗော, ယော ဥပသမ္ပာဒေယျ, အာပတ္တိ ဒုက္ကဋဿ, သော စ ပုဂ္ဂလော အနုပသမ္ပန္နော’’တိအာဒိဝစနဿ အဘာဝါ အယမတ္ထော သိဒ္ဓေါဝ ဟောတိ. န ဟိ ဗုဒ္ဓါ ဝတ္တဗ္ဗယုတ္တံ န ဝဒန္တိ. တေန ဝုတ္တံ ‘‘ယော ပန ဘိက္ခု ဇာနံ ဦနဝီသတိဝဿံ [Pg.272]…ပေ… သော စ ပုဂ္ဂလော အနုပသမ္ပန္နော’’တိအာဒိ (ပါစိ. ၄၀၃). တထာ ‘‘ဗျတ္တေန ဘိက္ခုနာ ပဋိဗလေန သံဃော ဉာပေတဗ္ဗော’’တိ (မဟာဝ. ၇၁) ဝစနတော ထေယျသံဝါသကာဒိအာစရိယေဟိ အနုဿာဝနာယ ကတာယ ဥပသမ္ပဒါ န ရုဟတိ တေသံ အဘိက္ခုတ္တာတိ ဝစနမ္ပိ န ဂဟေတဗ္ဗံ. As for what is said in the Vajirabuddhiṭīkā (Vajira. Ṭī. Mahāvagga 117), ‘Some say it is invalidated, but that should not be accepted,’ this is well said, taking into account that the act is invalidated only when eunuchs complete the quorum, not in all cases, as stated in the passage beginning ‘If, bhikkhus, an act is to be done by a group of five, and a bhikkhunī performs the act as the fifth, it is not an act and should not be done’ (Mahāva. 390). Otherwise, the Pāli text would have to be like ‘If one performs an act with a eunuch as preceptor, it is not an act and should not be done,’ etc. Just as, at the time of ordaining one whose bowl and robes are incomplete, if the kammavācā is performed by declaring a non-existent fact, ‘for one whose bowl and robes are complete,’ the ordination takes effect even if that is non-existent; similarly, even if a non-existent fact—such as ‘This Buddharakkhita is seeking ordination from Venerable Dhammarakkhita’—or a eunuch preceptor, etc., is declared, the ordination still takes effect if those who complete the quorum are present. The absence of a statement like ‘Bhikkhus, one should not ordain with a eunuch as preceptor; whoever ordains, incurs an offense of wrongdoing, and that person is not ordained,’ etc., confirms this meaning. For the Buddhas do not fail to speak what is proper to be spoken. Therefore, it is said, ‘Whatever bhikkhu knowingly ordains one under twenty years of age… that person is not ordained,’ etc. (Pāci. 403). Similarly, the statement that ordination performed by teachers such as those living in theft-communion, etc., through an announcement, does not take effect on account of their not being bhikkhus, should also not be accepted, in accordance with the statement ‘The Saṅgha should be informed by a competent and capable bhikkhu’ (Mahāva. 71). ကိဉ္စ ဘိယျော – ‘‘ဣမာနိ စတ္တာရိ ကမ္မာနိ ပဉ္စဟာကာရေဟိ ဝိပဇ္ဇန္တီ’’တိအာဒိနာ (ပရိ. ၄၈၂) နယေန ကမ္မာနံ သမ္ပတ္တိဝိပတ္တိယာ ကထိယမာနာယ ‘‘သတ္တဟိ အာကာရေဟိ ကမ္မာနိ ဝိပဇ္ဇန္တိ ဝတ္ထုတော ဝါ ဉတ္တိတော ဝါ အနုဿာဝနတော ဝါ သီမတော ဝါ ပရိသတော ဝါ ဥပဇ္ဈာယတော ဝါ အာစရိယတော ဝါ’’တိ အကထိတတ္တာ န ဂဟေတဗ္ဗံ. ‘‘ပရိသတော ဝါ’’တိ ဝစနေန အာစရိယုပဇ္ဈာယာနံ ဝါ သင်္ဂဟော ကတောတိ စေ? န, ‘‘ဒွါဒသဟိ အာကာရေဟိ ပရိသတော ကမ္မာနိ ဝိပဇ္ဇန္တီ’’တိ ဧတဿ ဝိဘင်္ဂေ တေသမနာမဋ္ဌတ္တာ, အယမတ္ထော ယသ္မာ တတ္ထ တတ္ထ သရူပေန ဝုတ္တပါဠိဝသေနေဝ သက္ကာ ဇာနိတုံ, တသ္မာ နယမုခံ ဒဿေတွာ သံခိတ္တောတိ အယမဿ ယုတ္တိဂဝေသနာတိ ဝုတ္တံ. Furthermore, the invalidation of an act due to the preceptor or teacher should not be accepted, because when the success and failure of acts are discussed according to the method beginning, ‘These four acts are invalidated in five ways,’ etc. (Pari. 482), it is not stated that ‘acts are invalidated in seven ways: due to the substance, or the motion, or the announcement, or the boundary, or the assembly, or the preceptor, or the teacher.’ If it is said that the teachers and preceptors are included by the phrase ‘or the assembly,’ this is not so, because in the analysis of ‘acts are invalidated in twelve ways due to the assembly,’ they are not mentioned. Since this meaning can be understood in each case simply from the Pāli text stated in its own form, therefore, having shown the method, it is abbreviated; this, it is said, is the investigation of its rationale. တတြိဒံ ဝိစာရေတဗ္ဗံ – အနုပဇ္ဈာယကံ ဥပသမ္ပာဒေန္တာ တေ ဘိက္ခူ ယထာဝုတ္တနယေန အဘူတံ ဝတ္ထုံ ကိတ္တယိံသု, ဥဒါဟု မုသာဝါဒဘယာ တာနေဝ ပဒါနိ န သာဝေသုန္တိ. ကိဉ္စေတ္ထ – ယဒိ တာဝ ဥပဇ္ဈာယာဘာဝတော န သာဝေသုံ, ‘‘ပုဂ္ဂလံ န ပရာမသတီ’’တိ ဝုတ္တဝိပတ္တိပ္ပသင်္ဂေါ ဟောတိ, အထ သာဝေသုံ, မုသာဝါဒေါ နေသံ ဘဝတီတိ? ဝုစ္စတေ – သာဝေသုံယေဝ ယထာဝုတ္တဝိပတ္တိပ္ပသင်္ဂဘယာ, ‘‘ကမ္မံ ပန န ကုပ္ပတီ’’တိ အဋ္ဌကထာယံ ဝုတ္တတ္တာ စ. န, မုသာဝါဒဿ အသမ္ဘဝတော, မုသာဝါဒေနပိ ကမ္မသမ္ဘဝတော စ. န ဟိ သက္ကာ မုသာဝါဒေန ကမ္မဝိပတ္တိသမ္ပတ္တိံ ကာတုန္တိ. တသ္မာ ‘‘အနုပဇ္ဈာယကံ ဥပသမ္ပာဒေန္တီ’’တိ ဝစနဿ စ ဥဘယဒေါသဝိနိမုတ္တော အတ္ထော ပရိယေသိတဗ္ဗော. Here, this should be considered: Did those bhikkhus who ordained without a preceptor declare a non-existent fact in the manner stated, or did they not announce those very words for fear of false speech? What then? If they did not announce it due to the absence of a preceptor, the consequence of invalidation, as stated, ‘it does not refer to an individual,’ arises. But if they did announce it, would that not be false speech for them? It is said: They did indeed announce it, for fear of the aforementioned consequence of invalidation, and because it is stated in the commentary that ‘the act, however, is not invalidated.’ No, because false speech is impossible, and because the act is possible even with false speech. For it is not possible to cause the failure or success of an act through false speech. Therefore, a meaning free from both faults should be sought for the statement ‘they ordain without a preceptor.’ အယဉ္စေတ္ထ [Pg.273] ယုတ္တိ – ယထာ ပုဗ္ဗေ ပဗ္ဗဇ္ဇုပသမ္ပဒုပဇ္ဈာယေသု ဝိဇ္ဇမာနေသုပိ ဥပဇ္ဈာယဂ္ဂဟဏက္ကမေန အဂ္ဂဟိတတ္တာ ‘‘တေန ခေါ ပန သမယေန ဘိက္ခူ အနုပဇ္ဈာယက’’န္တိအာဒိ ဝုတ္တံ, တထာ ဣဓာပိ ဥပဇ္ဈာယဿ ဝိဇ္ဇမာနဿေဝ သတော အဂ္ဂဟိတတ္တာ ‘‘အနုပဇ္ဈာယကံ ဥပသမ္ပာဒေန္တီ’’တိ ဝုတ္တံ. ကမ္မဝါစာစရိယေန ပန ‘‘ဂဟိတော တေန ဥပဇ္ဈာယော’’တိ သညာယ ဥပဇ္ဈာယံ ကိတ္တေတွာ ကမ္မဝါစံ သာဝေတဗ္ဗံ. ကေနစိ ဝါ ကာရဏေန ကာယသာမဂ္ဂိံ အဒေန္တဿ ဥပဇ္ဈာယဿ ဆန္ဒံ ဂဟေတွာ ကမ္မဝါစံ သာဝေတိ, ဥပဇ္ဈာယော ဝါ ဥပသမ္ပဒါပေက္ခဿ ဥပဇ္ဈံ ဒတွာ ပစ္ဆာ ဥပသမ္ပန္နေ တသ္မိံ တာဒိသေ ဝတ္ထုသ္မိံ သမနုယုဉ္ဇိယမာနော ဝါ အသမနုယုဉ္ဇိယမာနော ဝါ ဥပဇ္ဈာယဒါနတော ပုဗ္ဗေ ဧဝ သာမဏေရော ပဋိဇာနာတိ, သိက္ခာပစ္စက္ခာတကော ဝါ အန္တိမဝတ္ထုအဇ္ဈာပန္နကော ဝါ ပဋိဇာနာတိ, ဆန္ဒဟာရကာဒယော ဝိယ ဥပဇ္ဈာယော ဝါ အညသီမာဂတော ဟောတိ. ကမ္မဝါစာ ရုဟတီတိ ဝတွာ ‘‘အနုဇာနာမိ ဘိက္ခဝေ ပစ္စန္တိမေသု ဇနပဒေသု ဝိနယဓရပဉ္စမေန ဂဏေန ဥပသမ္ပဒ’’န္တိ ဝုတ္တတ္တာ. ကေစိ ‘‘ဝိနယဓရပဉ္စမေန ဥပဇ္ဈာယေန သန္နိဟိတေနေဝ ဘဝိတဗ္ဗ’’န္တိ ဝဒန္တီတိ ပေါရာဏဂဏ္ဌိပဒေ ဝုတ္တံ. သော စ ပါဌော အပ္ပမာဏော မဇ္ဈိမေသု ဇနပဒေသု တဿ ဝစနဿာဘာဝတော. အသန္နိဟိတေပိ ဥပဇ္ဈာယေ ကမ္မဝါစာ ရုဟတီတိ အာပဇ္ဇတီတိ စေ? န. ကသ္မာ? ကမ္မသမ္ပတ္တိယံ ‘‘ပုဂ္ဂလံ ပရာမသတီ’’တိ ဝုတ္တပါဌောဝ နော ပမာဏံ. န ဟိ တတ္ထ အသန္နိဟိတော ဥပဇ္ဈာယသင်္ခါတော ပုဂ္ဂလော ပရာမသနံ အရဟတိ, တသ္မာ တတ္ထ သံဃပရာမသနံ ဝိယ ပုဂ္ဂလပရာမသနံ ဝေဒိတဗ္ဗံ. သံဃေန ဂဏေန ဥပဇ္ဈာယေန ဥပသမ္ပာဒေန္တိ တေသံ အတ္ထတော ပုဂ္ဂလတ္တာ, ပဏ္ဍကာဒိဥပဇ္ဈာယေန ဥပသမ္ပာဒေန္တိ ဥပသမ္ပာဒနကာလေ အဝိဒိတတ္တာတိ ပေါရာဏာ. Here is the reasoning in this matter: just as previously, even though preceptors were present for going forth and higher ordination, it was said, ‘At that time, bhikkhus were without a preceptor,’ etc., because they were not taken according to the procedure for taking a preceptor; similarly, here too, it is said ‘they ordain without a preceptor’ because, even though a preceptor is present, he is not taken. However, the kammavācā teacher, perceiving ‘the preceptor has been taken by him,’ should announce the kammavācā after declaring the preceptor. Or, for some reason, one announces the kammavācā after obtaining the consent of a preceptor who does not give physical presence. Or, a preceptor gives preceptorship to one seeking higher ordination, and later, when that person has been ordained, whether questioned about such a matter or not, it is revealed that even before the granting of preceptorship the novice had confessed to being one who has given up the training or one who has committed a final offense. Or, the preceptor has gone to another territory, like the consent-bearers. The kammavācā is valid, because it was said, ‘I allow, bhikkhus, higher ordination by a group of five, including one expert in the Vinaya, in the border regions.’ Some say, ‘There must be a preceptor present among the five including the Vinaya-holder,’ as stated in the ancient glosses. But that reading is not authoritative, due to the absence of such a statement in the middle regions. If it is said that the kammavācā takes effect even if the preceptor is not present, no. Why? Because the passage stated regarding the validity of the act, ‘it refers to an individual,’ is our authority. For there, an individual designated as a preceptor who is not present is not worthy of being referred to. Therefore, referring to an individual should be understood like referring to the Saṅgha there. The ancients say that they ordain by the Saṅgha, by the group, by the preceptor, because they are individuals in essence; they ordain with a eunuch, etc., as preceptor because it was not known at the time of ordination. အပတ္တစီဝရံ [Pg.274] ဥပသမ္ပာဒေန္တီတိ ကမ္မဝါစာစရိယော ‘‘ပရိပုဏ္ဏဿ ပတ္တစီဝရ’’န္တိ သညာယ, ကေဝလံ အတ္ထသမ္ပတ္တိံ အနပေက္ခိတွာ သန္တပဒနီဟာရေန ဝါ ‘‘ပရိပုဏ္ဏဿ ပတ္တစီဝရ’’န္တိ ကမ္မဝါစံ သာဝေတိ. ယထာ ဧတရဟိ မတဝိပ္ပဝုတ္တမာတာပိတိကောပိ ‘‘အနုညာတောသိ မာတာပိတူဟီ’’တိ ပုဋ္ဌော ‘‘အာမ ဘန္တေ’’တိ ဝဒတိ, ကိံ ဗဟုနာ? အယံ ပနေတ္ထ သာရော – ‘‘တသ္မိံ သမယေ စတ္တာရိ ကမ္မာနိ ပဉ္စဟာကာရေဟိ ဝိပဇ္ဇန္တီ’’တိ လက္ခဏဿ န တာဝ ပညတ္တတ္တာ အနုပဇ္ဈာယကာဒိံ ဥပသမ္ပာဒေန္တိ. ဝဇ္ဇနီယပုဂ္ဂလာနံ အဝုတ္တတ္တာ ပဏ္ဍကုပဇ္ဈာယာဒိံ ဥပသမ္ပာဒေန္တိ, တေရသန္တရာယပုစ္ဆာယ အဒဿနတ္တာ အပတ္တစီဝရကံ ဥပသမ္ပာဒေန္တိ, ‘‘အနုဇာနာမိ ဘိက္ခဝေ ဉတ္တိစတုတ္ထေန ကမ္မေန ဥပသမ္ပာဒေတု’’န္တိ (မဟာဝ. ၆၉) ဧဝံ သဗ္ဗပဌမံ အနုညာတာယ ကမ္မဝါစာယ ‘‘ပရိပုဏ္ဏဿ ပတ္တစီဝရ’’န္တိ အဝစနမေတ္ထ သာဓကန္တိ ဝေဒိတဗ္ဗံ. တဉှိ ဝစနံ အနုက္ကမေနာနုညာတန္တိ. When ordaining one without bowl and robes, the kammavācā teacher, perceiving ‘with a complete bowl and robes,’ or merely for the sake of preserving the expression, without considering the actual fulfillment of the meaning, announces the kammavācā ‘with a complete bowl and robes.’ Just as nowadays, even one whose parents are dead and gone, when asked ‘Have you been permitted by your parents?’ replies ‘Yes, venerable sir,’ what more need be said? Here, however, is the essence: at that time, they ordained one without a preceptor, etc., because the characteristic of ‘these four acts are invalidated in five ways’ had not yet been laid down. They ordained a eunuch, etc., as preceptor because the prohibited individuals were not stated. They ordained one without bowl and robes because the asking of the thirteen obstacles was not seen. And it should be understood that the non-recitation of ‘with a complete bowl and robes’ in the kammavācā first authorized as ‘I allow, bhikkhus, to ordain by a motion followed by three announcements’ (Mahāva. 69) is the proof here. For that statement was authorized in sequence. ဣဒံ တာဝ သဗ္ဗထာ ဟောတု, ‘‘မူဂံ ပဗ္ဗာဇေန္တိ ဗဓိရံ ပဗ္ဗာဇေန္တီ’’တိ ဣဒံ ကထံ သမ္ဘဝိတုမရဟတိ အာဒိတော ပဋ္ဌာယ ‘‘အနုဇာနာမိ ဘိက္ခဝေ ဣမေဟိ တီဟိ သရဏဂမနေဟိ ပဗ္ဗဇ္ဇ’’န္တိအာဒိနာ အနုညာတတ္တာတိ? ဝုစ္စတေ – ‘‘ဧဝဉ္စ ပန, ဘိက္ခဝေ, ပဗ္ဗာဇေတဗ္ဗောတိ, ဧဝံ ဝဒေဟီတိ ဝတ္တဗ္ဗော…ပေ… တတိယမ္ပိ သံဃံ သရဏံ ဂစ္ဆာမီ’’တိ ဧတ္ထ ‘‘ဧဝံ ဝဒေဟီတိ ဝတ္တဗ္ဗော’’တိ ဣမဿ ဝစနဿ မိစ္ဆာ အတ္ထံ ဂဟေတွာ မူဂံ ပဗ္ဗာဇေသုံ. ‘‘ဧဝံ ဝဒေဟီ’’တိ တံ ပဗ္ဗဇ္ဇာပေက္ခံ အာဏာပေတွာ သယံ ဥပဇ္ဈာယေန ဝတ္တဗ္ဗော ‘‘တတိယမ္ပိ သံဃံ သရဏံ ဂစ္ဆာမီ’’တိ, သော ပဗ္ဗဇ္ဇာပေက္ခာ တထာ အာဏတ္တော ဥပဇ္ဈာယဝစနဿ အနု အနု ဝဒတု ဝါ မာ ဝါ, တတ္ထ တတ္ထ ဘဂဝါ ‘‘ကာယေန ဝိညာပေတိ, ဝါစာယ ဝိညာပေတိ, ကာယေန ဝါစာယ ဝိညာပေတိ, ဂဟိတော ဟောတိ ဥပဇ္ဈာယော. ဒိန္နော ဟောတိ ဆန္ဒော, ဒိန္နာ ဟောတိ ပါရိသုဒ္ဓိ, ဒိန္နာ ဟောတိ ပဝါရဏာ’’တိ ဝဒတိ[Pg.275]. တဒနုမာနေန ဝါ ကာယေန တေန ပဗ္ဗဇ္ဇာပေက္ခေန ဝိညတ္တံ ဟောတိ သရဏဂမနန္တိ ဝါ လောကေပိ ကာယေန ဝိညာပေန္တော ဧဝံ ဝဒတီတိ ဝုစ္စတိ, တံ ပရိယာယံ ဂဟေတွာ မူဂံ ပဗ္ဗာဇေန္တီတိ ဝေဒိတဗ္ဗံ. ပေါရာဏဂဏ္ဌိပဒေ ‘‘မူဂံ ကထံ ပဗ္ဗာဇေန္တီတိ ပုစ္ဆံ ကတွာ တဿ ကာယပသာဒသမ္ဘဝတော ကာယေန ပဟာရံ ဒတွာ ဟတ္ထမုဒ္ဒါယ ဝိညာပေတွာ ပဗ္ဗာဇေသု’’န္တိ ဝုတ္တံ. ကိံ ဗဟုနာ? First, let it be entirely so. How can this statement, “They give the going forth to a mute, they give the going forth to a deaf person,” be possible from the beginning, since it was allowed by the words, “I allow, monks, the going forth by means of these three goings for refuge,” and so on? It is said: In the passage, “And thus, monks, one should be given the going forth. One should say thus…” up to “…For the third time, I go to the Sangha for refuge,” they gave the going forth to a mute by taking the wrong meaning of the phrase “One should say thus.” The meaning is: having instructed the one seeking the going forth, “Say thus,” it should be said by the preceptor himself, “…For the third time, I go to the Sangha for refuge.” Whether that one seeking the going forth, thus instructed, repeats the preceptor’s words or not, in various places the Blessed One says, “He makes it known by body, he makes it known by speech, he makes it known by body and speech. The preceptor is accepted. Consent is given, a declaration of purity is given, an invitation is given.” By that inference, the going for refuge is made known by body by that one seeking the going forth; or, as in the world one who makes something known by body is said to ‘speak’ thus, taking this reasoning, it should be understood that they give the going forth to a mute. In the ancient glosses, it is said: “How do they give the going forth to a mute?” Having asked the question, since there is the possibility of his bodily sensitivity, they would give a blow to his body, have him make it known by a hand gesture, and then give him the going forth. What more is there to say? အယံ ပနေတ္ထ သာရော – ယထာ ပုဗ္ဗေ ပဗ္ဗဇ္ဇာဓိကာရေ ဝတ္တမာနေ ပဗ္ဗဇ္ဇာဘိလာပံ ဥပစ္ဆိန္ဒိတွာ ‘‘ပဏ္ဍကော, ဘိက္ခဝေ, အနုပသမ္ပန္နော န ဥပသမ္ပာဒေတဗ္ဗော’’တိအာဒိနာ (မဟာဝ. ၁၀၉) နယေန ဥပသမ္ပဒဝသေနေဝ အဘိလာပေါ ကတော. ထေယျသံဝါသကပဒေ အသမ္ဘဝတော ကိဉ္စာပိ သော န ကတော, ပဗ္ဗဇ္ဇာဝ တတ္ထ ကတာ, သဗ္ဗတ္ထ ပန ဥပသမ္ပဒါဘိလာပေန အဓိပ္ပေတာ တဒနုဘာဝတော ဥပသမ္ပဒါယ, ပဗ္ဗဇ္ဇာယ ဝါရိတာယ ဥပသမ္ပဒါ ဝါရိတာ ဟောတီတိ ကတွာ, တထာ ဣဓ ဥပသမ္ပဒါဓိကာရေ ဝတ္တမာနေ ဥပသမ္ပဒါဘိလာပံ ဥပစ္ဆိန္ဒိတွာ ဥပသမ္ပဒမေဝ သန္ဓာယ ပဗ္ဗဇ္ဇာဘိလာပေါ ကတောတိ ဝေဒိတဗ္ဗော. ကာမံ သော န ကတ္တဗ္ဗော, မူဂပဒေ အသမ္ဘဝတော တဿ ဝသေန အာဒိတော ပဋ္ဌာယ ဥပသမ္ပဒါဘိလာပေါဝ ကတ္တဗ္ဗော ဝိယ ဒိဿတိ, တထာပိ တဿေဝ မူဂပဒဿ ဝသေန အာဒိတော ပဋ္ဌာယ ပဗ္ဗဇ္ဇာဘိလာပေါဝ ကတော မိစ္ဆာဂဟဏနိဝါရဏတ္ထံ. ကထံ? ‘‘မူဂေါ, ဘိက္ခဝေ, အပတ္တော ဩသာရဏံ, တဉ္စေ သံဃော ဩသာရေတိ, သောသာရိတော’’တိ (မဟာဝ. ၃၉၆) ဝစနတော ဟိ မူဂေါ ဥပသမ္ပန္နော ဟောတီတိ သိဒ္ဓံ, သော ကေဝလံ ဥပသမ္ပန္နောဝ ဟောတိ, န ပန ပဗ္ဗဇိတော တဿ ပဗ္ဗဇ္ဇာယ အသမ္ဘဝတောတိ မိစ္ဆာဂါဟော ဟောတိ, တံ ပရိဝဇ္ဇာပေတွာ ယော ဥပသမ္ပန္နော, သော ပဗ္ဗဇိတောဝ ဟောတိ. ပဗ္ဗဇိတော ပန [Pg.276] အတ္ထိ ကောစိ ဥပသမ္ပန္နော, အတ္ထိ ကောစိ အနုပသမ္ပန္နောတိ ဣမံ သမ္မာဂါဟံ ဥပ္ပာဒေတိ ဘဂဝါတိ ဝေဒိတဗ္ဗံ. Herein lies the essence: Just as in the earlier section on the going forth, the discussion about the going forth was cut off, and by the method beginning, “A eunuch, monks, not yet fully ordained, should not be fully ordained,” and so on (Mahāvagga 109), the discussion was framed in terms of full ordination. Although in the case of the thief living with the monks, such a discussion was not made due to its impossibility, only the going forth was addressed there, in all other cases, the discussion of full ordination is what is intended. By its influence, when the going forth is prohibited, full ordination is also prohibited. Similarly, here, in the section on full ordination, having cut off the discussion about full ordination, the discussion about the going forth is framed solely with reference to full ordination; it should be understood thus. Granted, it might seem that such a discussion should not be made, and that from the beginning, due to the impossibility in the case of the mute, the discussion should be framed solely in terms of full ordination. Nevertheless, precisely because of that case of the mute, the discussion about the going forth is made from the very beginning in order to prevent a wrong apprehension. How so? From the statement, “A mute, monks, is unfit for reinstatement; if the Sangha reinstates him, he is reinstated” (Mahāvagga 396), it is established that the mute is fully ordained. A wrong apprehension would arise that he is merely fully ordained, but not gone forth, since the going forth is impossible for him. To avoid this, the Blessed One generates this correct apprehension: whoever is fully ordained is also gone forth; however, among those gone forth, some are fully ordained, and some are not fully ordained. It should be understood thus. အပိစ တေသံ ဟတ္ထစ္ဆိန္နာဒီနံ ပဗ္ဗဇိတာနံ သုပဗ္ဗဇိတဘာဝဒီပနတ္ထံ, ပဗ္ဗဇ္ဇာဘာဝသင်္ကာနိဝါရဏတ္ထဉ္စေတ္ထ ပဗ္ဗဇ္ဇာဘိလာပေါ ကတော. ကထံ? ‘‘န, ဘိက္ခဝေ, ဟတ္ထစ္ဆိန္နော ပဗ္ဗာဇေတဗ္ဗော’’တိအာဒိနာ (မဟာဝ. ၁၁၉) ပဋိက္ခေပေန, ‘‘ပဗ္ဗဇိတာ သုပဗ္ဗဇိတာ’’တိ ဝုတ္တဋ္ဌာနာဘာဝေန စ တေသံ ပဗ္ဗဇ္ဇာဘာဝသင်္ကာ ဘဝေယျ, ယထာ ပသင်္ကာ ဘဝေ, တထာ ပသင်္ကံ ဌပေယျ. ခန္ဓကေ ဥပသမ္ပဒံ သန္ဓာယ ‘‘ဟတ္ထစ္ဆိန္နော, ဘိက္ခဝေ, အပတ္တော ဩသာရဏံ, တဉ္စေ သံဃော ဩသာရေတိ, သောသာရိတော’’တိအာဒိနာ (မဟာဝ. ၃၉၆) နယေန ဘဂဝါ နိဝါရေတိ. တေနေဝ နယေန ပဗ္ဗဇိတာ ပနေတေ သဗ္ဗေပိ သုပဗ္ဗဇိတာ ဧဝါတိ ဒီပေတိ. အညထာ သဗ္ဗေပေတေ ဥပသမ္ပန္နာဝ ဟောန္တိ, န ပဗ္ဗဇိတာတိ အယမနိဋ္ဌပ္ပသင်္ဂေါ အာပဇ္ဇတိ. ကထံ? ‘‘ဟတ္ထစ္ဆိန္နော, ဘိက္ခဝေ, န ပဗ္ဗာဇေတဗ္ဗော, ပဗ္ဗဇိတော နာသေတဗ္ဗော’’တိ ဝါ ‘‘န, ဘိက္ခဝေ, ဟတ္ထစ္ဆိန္နော ပဗ္ဗာဇေတဗ္ဗော, ယော ပဗ္ဗာဇေယျ, အာပတ္တိ ဒုက္ကဋဿ, သော စ အပဗ္ဗဇိတော’’တိ (မဟာဝ. ၁၁၉) ဝါ တန္တိယာ ဌပိတာယ စမ္ပေယျက္ခန္ဓကေ ‘‘သောသာရိတော’’တိ ဝုတ္တတ္တာ ကေဝလံ ‘‘ဣမေ ဟတ္ထစ္ဆိန္နာဒယော ဥပသမ္ပန္နာဝ ဟောန္တိ, န ပဗ္ဗဇိတာ’’တိ ဝါ ‘‘ဥပသမ္ပန္နာပိ စေ ပဗ္ဗဇိတာ, နာသေတဗ္ဗာ’’တိ ဝါ အနိဋ္ဌကောဋ္ဌာသော အာပဇ္ဇတီတိ အဓိပ္ပာယော. Furthermore, the discourse on the going forth is made here in order to demonstrate that those who have gone forth, such as those with severed hands, are truly gone forth, and to dispel any doubt about their status of having gone forth. How so? By the prohibition, “Monks, one whose hand is severed should not be given the going forth,” and so on (Mahāvagga 119), and because there is no place where it is said, “they have gone forth, they are well gone forth,” a doubt about their status of having gone forth might arise, and this would establish such a doubt. In the Khandhaka, with reference to full ordination, the Blessed One prohibits it by the method beginning, “Monks, one whose hand is severed is unfit for reinstatement. If the Sangha reinstates him, he is reinstated” (Mahāvagga 396). By that same method, it is demonstrated that all these who have gone forth are indeed well gone forth. Otherwise, the undesirable consequence would arise that all these would be merely fully ordained, but not gone forth. How so? The intended meaning is that if the text were established as, “Monks, one whose hand is severed should not be given the going forth; one who has gone forth should be expelled,” or “Monks, one whose hand is severed should not be given the going forth. Whoever gives him the going forth incurs an offense of wrongdoing, and he has not gone forth” (Mahāvagga 119), and in the Campeyya Khandhaka it were said “he is reinstated,” then the undesirable alternative would arise that “these with severed hands, and so on, are merely fully ordained, but not gone forth,” or “even if fully ordained, if they have gone forth, they should be expelled.” ဣဒံ ပနေတ္ထ ဝိစာရေတဗ္ဗံ – ‘‘သော စ အပဗ္ဗဇိတော’’တိ ဝစနာဘာဝတော မူဂဿ ပဗ္ဗဇ္ဇာသိဒ္ဓိပသင်္ဂတော ပဗ္ဗဇ္ဇာပိ ဧကတောသုဒ္ဓိယာ ဟောတီတိ အယမနိဋ္ဌကောဋ္ဌာသော ကထံ နာပဇ္ဇတီတိ? ပဗ္ဗဇ္ဇာဘိလာပေန ဥပသမ္ပဒါ ဣဓာဓိပ္ပေတာတိ သမ္မာဂါဟေန နာပဇ္ဇတီတိ, အညထာ ယထာဗျဉ္ဇနံ အတ္ထေ ဂဟိတေ ယထာပညတ္တဒုက္ကဋာဘာဝသင်္ခါတော အပရော အနိဋ္ဌကောဋ္ဌာသော အာပဇ္ဇတိ. ကထံ? ‘‘န, ဘိက္ခဝေ, မူဂေါ ပဗ္ဗာဇေတဗ္ဗော, ယော [Pg.277] ပဗ္ဗာဇေယျ, အာပတ္တိ ဒုက္ကဋဿာ’’တိ ဝုတ္တဒုက္ကဋံ ပဗ္ဗဇ္ဇာပရိယောသာနေ ဟောတိ, န တဿာဝိပ္ပကတာယ. ပုဗ္ဗပယောဂဒုက္ကဋမေဝ ဟိ ပဌမံ အာပဇ္ဇတိ, တသ္မာ မူဂဿ ပဗ္ဗဇ္ဇာပရိယောသာနဿေဝ အဘာဝတော ဣမဿ ဒုက္ကဋဿ ဩကာသော စ န သဗ္ဗကာလံ သမ္ဘဝေယျ, ဥပသမ္ပဒါဝသေန ပန အတ္ထေ ဂဟိတေ သမ္ဘဝတိ ကမ္မနိဗ္ဗတ္တိတော. တေနေဝ ပါဠိယံ ‘‘န, ဘိက္ခဝေ, ပဏ္ဍကော ဥပသမ္ပာဒေတဗ္ဗော, ယော ဥပသမ္ပာဒေယျ, အာပတ္တိ ဒုက္ကဋဿာ’’တိ ဒုက္ကဋံ န ပညတ္တံ. အပညတ္တတ္တာ ပုဗ္ဗပယောဂဒုက္ကဋမေဝ စေတ္ထ သမ္ဘဝတိ, နေတရံ. ဧတ္တာဝတာ သိဒ္ဓမေတံ ပဗ္ဗဇ္ဇာဘိလာပေန ဥပသမ္ပဒါဝ တတ္ထ အဓိပ္ပေတာ, န ပဗ္ဗဇ္ဇာတိ. ဧတ္ထာဟ သာမဏေရပဗ္ဗဇ္ဇာ န ကာယပယောဂတော ဟောတီတိ ကထံ ပညာယတီတိ? ဝုစ္စတေ – ကာယေန ဝိညာပေတီတိအာဒိတ္တိကာ ဒဿနတောတိ အာဂတော. Herein, this should be considered: How is this undesirable alternative not incurred: that since there is no statement “and he has not gone forth,” it would follow that the going forth of a mute is accomplished, and that the going forth would be valid on one side? It is not incurred because, with correct apprehension, it is understood that full ordination is intended here by the discourse on the going forth. Otherwise, if the meaning is taken literally, another undesirable alternative arises, namely the absence of the prescribed offense of wrongdoing. How so? The stated offense of wrongdoing, “Monks, a mute should not be given the going forth. Whoever gives one the going forth incurs an offense of wrongdoing,” is incurred at the completion of the going forth, not while it is incomplete. For the offense of wrongdoing for the preliminary effort is incurred first. Therefore, since the going forth of a mute does not reach completion, the occasion for this offense of wrongdoing would not always be possible. However, when the meaning is taken in terms of full ordination, it is possible, since it is produced by the formal act. For this very reason, in the Pāli text, an offense of wrongdoing for the completed act is not laid down in the case of the eunuch, which would state: “Monks, a eunuch should not be fully ordained. Whoever gives one full ordination incurs an offense of wrongdoing.” Since it is not laid down, only the offense of wrongdoing for the preliminary effort is possible here, not the other. By this much, it is established that by the discourse on the going forth, full ordination is intended there, not the going forth. Here one might ask: “How is it known that the going forth of a novice does not occur by bodily action?” It is said: It is known from the showing of the triad beginning with, ‘he makes it known by body.’” ‘‘ဂေါတ္တေနပိ အနုဿာဝေတု’’န္တိ (မဟာဝ. ၁၂၂) ဝစနတော ယေန ဝေါဟာရေန ဝေါဟရတိ, တေန ဝဋ္ဋတီတိ သိဒ္ဓံ, တသ္မာ ‘‘ကော နာမော တေ ဥပဇ္ဈာယော’’တိ ပုဋ္ဌေနပိ ဂေါတ္တမေဝ နာမံ ကတွာ ဝတ္တဗ္ဗန္တိ သိဒ္ဓံ ဟောတိ, တသ္မာ စတုဗ္ဗိဓေသု နာမေသု ယေန ကေနစိ နာမေန အနုဿာဝနာ ကာတဗ္ဗာတိ ဝဒန္တိ. ဧကဿ ဗဟူနိ နာမာနိ ဟောန္တိ, တတ္ထ ဧကံ နာမံ ဉတ္တိယာ, ဧကံ အနုဿာဝနာယ ကာတုံ န ဝဋ္ဋတိ, အတ္ထတော ဗျဉ္ဇနတော စ အဘိန္နာဟိ အနုဿာဝနာဟိ ဘဝိတဗ္ဗန္တိ. ကိဉ္စာပိ ‘‘ဣတ္ထန္နာမော ဣတ္ထန္နာမဿ အာယသ္မတော’’တိ ပါဠိယံ ‘‘အာယသ္မတော’’တိ ပဒံ ပစ္ဆာ ဝုတ္တံ, ကမ္မဝါစာပါဠိယံ ပန ‘‘အယံ ဗုဒ္ဓရက္ခိတော အာယသ္မတော ဓမ္မရက္ခိတဿာ’’တိ ပဌမံ လိခန္တိ, တံ ဥပ္ပဋိပါဋိယာ ဝုတ္တန္တိ န ပစ္စေတဗ္ဗံ. ပါဠိယဉှိ ‘‘ဣတ္ထန္နာမော ဣတ္ထန္နာမဿာ’’တိ အတ္ထမတ္တံ ဒဿိတံ, တသ္မာ ပါဠိယံ အဝုတ္တောပိ ‘‘အယံ ဗုဒ္ဓရက္ခိတော အာယသ္မတော ဓမ္မရက္ခိတဿာ’’တိ ကမ္မဝါစာပါဠိယံ ပယောဂေါ ဒဿိတော. ‘‘န မေ [Pg.278] ဒိဋ္ဌော ဣတော ပုဗ္ဗေ ဣစ္စာယသ္မာ သာရိပုတ္တော’’တိ စ ‘‘အာယသ္မာ သာရိပုတ္တော အတ္ထကုသလော’’တိ စ ပဌမံ ‘‘အာယသ္မာ’’တိ ပယောဂဿ ဒဿနတောတိ ဝဒန္တိ. ကတ္ထစိ ‘‘အာယသ္မတော ဗုဒ္ဓရက္ခိတဿာ’’တိ ဝတွာ ကတ္ထစိ ကေဝလံ ‘‘ဗုဒ္ဓရက္ခိတဿာ’’တိ သာဝေတိ, သာဝနံ ဟာပေတီတိ န ဝုစ္စတိ နာမဿ အဟာပိတတ္တာတိ ဧကေ. သစေ ကတ္ထစိ ‘‘အာယသ္မတော ဗုဒ္ဓရက္ခိတဿာ’’တိ ဝတွာ ကတ္ထစိ ‘‘ဗုဒ္ဓရက္ခိတဿာယသ္မတော’’တိ သာဝေတိ, ပါဌာနုရူပတ္တာ ခေတ္တမေဝ ဩတိဏ္ဏန္တိပိ ဧကေ. ဗျဉ္ဇနဘေဒပ္ပသင်္ဂတော အနုဿာဝနာနံ တံ န ဝဋ္ဋတီတိ ဝဒန္တိ. သစေ ပန သဗ္ဗဋ္ဌာနေပိ ဧကေနေဝ ပကာရေန ဝဒတိ, ဝဋ္ဋတိ. From the statement, “Let him announce even by clan name” (Mahāva. 122), it is established that it is permissible by whatever usage one uses. Therefore, even when asked, “What is the name of your preceptor?” it is established that one should respond by giving the clan name as the name. Thus, they say that the announcement should be made using any of the four kinds of names. One person may have many names. In such cases, using one name for the motion and another for the announcement is not permissible. The announcements should be identical in meaning and wording. Although in the Pāḷi text, in “the candidate so-and-so of the venerable so-and-so,” the word “venerable” is placed afterward, in the formal recitation text, they write “This Buddharakkhita of Venerable Dhammarakkhita,” with “venerable” first. This should not be taken as being in reverse order. For in the Pāḷi, only the meaning is shown as “the candidate so-and-so of so-and-so.” Therefore, even though not explicitly stated in the Pāḷi, the application “This Buddharakkhita of Venerable Dhammarakkhita” is shown in the formal recitation text. They say that examples like, “Never before have I seen, thus said Venerable Sāriputta,” and “Venerable Sāriputta is skilled in meaning,” demonstrate the use of “venerable” first. Some say that if in some places one says “of Venerable Buddharakkhita,” while in others, simply “of Buddharakkhita” is announced, it is not called an omission of the announcement, as the name itself is not omitted. If in some places one says “of Venerable Buddharakkhita” and in others “of Buddharakkhita the venerable,” some hold that this follows the textual order and is permissible. However, they say that due to the possibility of variation in wording, it is not permissible for the announcements. But if one consistently uses the same form in all instances, it is permissible. ဧကာနုဿာဝနေတိ ဧတ္ထ ဧကတော အနုဿာဝနံ ဧတေသန္တိ ဧကာနုဿာဝနာတိ အသမာနာဓိကရဏဝိသယော ဗာဟိရတ္ထသမာသောတိ ဒဋ္ဌဗ္ဗံ. တေနေဝါဟ ‘‘ဒွေ ဧကတော အနုဿာဝနေ’’တိ. တတ္ထ ဧကတောတိ ဧကက္ခဏေတိ အတ္ထော, ဝိဘတ္တိအလောပေန စာယံ နိဒ္ဒေသော. ပုရိမနယေနေဝ ဧကတော အနုဿာဝနေ ကာတုန္တိ ‘‘ဧကေန ဧကဿ, အညေန ဣတရဿာ’’တိအာဒိနာ ပုဗ္ဗေ ဝုတ္တနယေန ဒွီဟိ ဝါ တီဟိ ဝါ အာစရိယေဟိ ဧကေန ဝါ ဧကတော အနုဿာဝနေ ကာတုံ. ဝဇ္ဇာဝဇ္ဇံ ဥပနိဇ္ဈာယတီတိ ဥပဇ္ဈာတိ ဣမိနာ ဥပဇ္ဈာယသဒ္ဒသမာနတ္ထော ဥပဇ္ဈာသဒ္ဒေါပီတိ အတ္ထံ ဒဿေတီတိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၂၃). Here, 'ekānussāvana' means that the announcement is made for them together. It should be understood as an external determinative compound (bāhiratthasamāsa) with differing subjects (asamānādhikaraṇavisayo). Hence, it is said, 'Two announcements are made together.' In this context, 'ekato' means 'at a single moment,' and this is an indication by elision of the case ending (vibhattialopa). As previously explained, the announcement is to be made together—whether by one for one, and by another for the other, or by two or three teachers, or by one. The phrase 'Vajjāvajjaṃ upanijjhāyatīti upajjhāti' (He who scrutinizes what is proper and improper is a preceptor) shows that the word 'upajjhā' is synonymous with the word 'upajjhāya' (preceptor), as explained in the Sāratthadīpanī (Sārattha. ṭī. Mahāvagga 3.123). ဂေါတ္တေနာပီတိ ‘‘အာယသ္မတော ပိပ္ပလိဿ ဥပသမ္ပဒါပေက္ခော’’တိ ဧဝံ နာမံ အဝတွာ ဂေါတ္တနာမေနပီတိ အတ္ထော, တေန ‘‘ကော နာမော တေ ဥပဇ္ဈာယော’’တိ ပုဋ္ဌေန ဂေါတ္တနာမေန ‘‘အာယသ္မာ ကဿပေါ’’တိ ဝတ္တဗ္ဗန္တိ သိဒ္ဓံ ဟောတိ. တသ္မာ အညမ္ပိ ယံ ကိဉ္စိ တဿ နာမံ ပသိဒ္ဓံ, တသ္မိံ ဝါ ခဏေ သုခဂ္ဂဟဏတ္ထံ နာမံ ပညာပိတံ, တံ သဗ္ဗံ ဂဟေတွာပိ အနုဿာဝနာ ကာတဗ္ဗာ. ယထာ ဥပဇ္ဈာယဿ, ဧဝံ ဥပသမ္ပဒါပေက္ခဿာပိ ဂေါတ္တာဒိနာမေန [Pg.279] တင်္ခဏိကနာမေန စ အနုဿာဝနံ ကာတုံ ဝဋ္ဋတိ, တသ္မိမ္ပိ ခဏေ ‘‘အယံ တိဿော’’တိ ဝါ ‘‘နာဂေါ’’တိ ဝါ နာမံ ကရောန္တေဟိ အနုသာသကသမ္မုတိတော ပဌမမေဝ ကာတဗ္ဗံ. ဧဝံ အကတွာပိ အန္တရာယိကဓမ္မာနုသာသနပုစ္ဆနကာလေသု ‘‘ကိန္နာမောသိ, အဟံ ဘန္တေ နာဂေါ နာမ, ကော နာမော တေ ဥပဇ္ဈာယော, ဥပဇ္ဈာယော မေ ဘန္တေ တိဿော နာမာ’’တိအာဒိနာ ဝိညာပေန္တေန ဥဘိန္နမ္ပိ စိတ္တေ ‘‘မမေတံ နာမ’’န္တိ ယထာ သညံ ဥပ္ပဇ္ဇတိ, ဧဝံ ဝိညာပေတဗ္ဗံ. သစေ ပန တသ္မိံ ခဏေ ပကတိနာမေန ဝတွာ ပစ္ဆာ ‘‘တိဿော နာမာ’’တိ အပုဗ္ဗနာမေန အနုဿာဝေတိ, န ဝဋ္ဋတိ. ‘Even by clan name’ means that without stating the personal name, one can use the clan name, as in ‘the ordination candidate of the venerable Pippali.’ Therefore, when asked, ‘What is the name of your preceptor?’ it is established that one should answer with the clan name, ‘The venerable Kassapa.’ Thus, the announcement may be made using any other name of his that is well-known, or a name given at that moment for ease of comprehension. Just as with the preceptor, so too for the one seeking ordination, it is proper to make the announcement using a clan name or a temporary name given at that moment. At that time, when giving a name like ‘This one is Tissa’ or ‘Nāga,’ it should be done first with the consent of the instructors. If this is not done, during the questioning about the obstructing conditions and the instruction, one should make it known by saying, ‘What is your name? I, venerable sir, am named Nāga. What is the name of your preceptor? My preceptor, venerable sir, is named Tissa,’ and so on, so that in the minds of both the perception arises, ‘This is my name.’ However, if at that moment one speaks with the original name and later announces with a new name like ‘Tissa,’ it is not permissible. တတ္ထ စ ကိဉ္စာပိ ဥပဇ္ဈာယဿေဝ နာမံ အဂ္ဂဟေတွာ ယေန ကေနစိ နာမေန ‘‘တိဿဿ ဥပသမ္ပဒါပေက္ခော’’တိအာဒိနာပိ ပုဂ္ဂလေ ပရာမဋ္ဌေ ကမ္မံ သုကတမေဝ ဟောတိ အနုပဇ္ဈာယကာဒီနံ ဥပသမ္ပဒါကမ္မံ ဝိယ ဥပဇ္ဈာယဿ အဘာဝေပိ အဘဗ္ဗတ္တေပိ ကမ္မဝါစာယ ပုဂ္ဂလေ ပရာမဋ္ဌေ ကမ္မဿ သိဇ္ဈနတော. ဥပသမ္ပဒါပေက္ခဿ ပန ယထာသကံ နာမံ ဝိနာ အညေန နာမေန အနုဿာဝိတေ ကမ္မံ ကုပ္ပတိ, သော အနုပသမ္ပန္နောဝ ဟောတိ. တတ္ထ ဌိတော အညော အနုပသမ္ပန္နော ဝိယ ဂဟိတနာမဿ ဝတ္ထုပုဂ္ဂလဿ တတ္ထ အဘာဝါ, ဧတဿ စ နာမဿ အနုဿာဝနာယ အဝုတ္တတ္တာ. တသ္မာ ဥပသမ္ပဒါပေက္ခဿ ပကတိနာမံ ပရိဝတ္တေတွာ အပုဗ္ဗေန နာဂါဒိနာမေန အနုဿာဝိတုကာမေန ပဋိကစ္စေဝ ‘‘တွံ နာဂေါ’’တိအာဒိနာ ဝိညာပေတွာ အနုသာသနအန္တရာယိကဓမ္မာပုစ္ဆနက္ခဏေသုပိ တဿ စ သံဃဿ စ ယထာ ပါကဋံ ဟောတိ, တထာ ပကာသေတွာဝ နာဂါဒိနာမေန အနုဿာဝေတဗ္ဗံ. ဧကဿ ဗဟူနိ နာမာနိ ဟောန္တိ, တေသု ဧကံ ဂဟေတုံ ဝဋ္ဋတိ. Here, even if the preceptor's name is not specifically taken, but the candidate is referred to by any name, as in 'the one seeking ordination of Tissa,' the act is still well-performed—just like the ordination act for those without a preceptor, etc. Even in the absence or disqualification of a preceptor, the act succeeds when the person is referred to in the recitation of the Kamma. However, if the one seeking higher ordination is announced by a name other than his own proper name, the act is invalid, and he remains unordained. He remains unordained, like any other unordained person standing there, because the actual person whose name was taken is absent, and because this candidate's own name was not stated in the announcement. Therefore, if one wishes to announce the seeker of higher ordination with a new name like 'Nāga' instead of his original name, he should first inform him by saying, 'You are Nāga,' etc. Then, during the inquiry about obstructive conditions and the instruction, it should be declared so that it is clear to the candidate and the Saṅgha, and only then should the name 'Nāga' or similar be announced. A single person may have many names, and it is permissible to use any one of them. ယံ ပန ဥပသမ္ပဒါပေက္ခဥပဇ္ဈာယာနံ ဧကတ္ထ ဂဟိတံ နာမံ တဒေဝ ဉတ္တိယာ, သဗ္ဗတ္ထ အနုဿာဝနာသု စ ဂဟေတဗ္ဗံ. ဂဟိတတော ဟိ အညသ္မိံ ဂဟိတေ ဗျဉ္ဇနံ ဘိန္နံ နာမ ဟောတိ, ကမ္မံ [Pg.280] ဝိပဇ္ဇတိ. အတ္ထတော ဟိ ဗျဉ္ဇနတော စ အဘိန္နာ ဧဝ ဉတ္တိ အနုဿာဝနာ စ ဝဋ္ဋန္တိ. ဥပဇ္ဈာယနာမဿ ပန ပုရတော ‘‘အာယသ္မတော တိဿဿာ’’တိအာဒိနာ အာယသ္မန္တပဒံ သဗ္ဗတ္ထ ယောဇေတွာပိ အနုဿာဝေတိ. တထာ အယောဇိတေပိ ဒေါသော နတ္ထိ. Whatever name is taken for the candidate and the preceptor in one place, that same name should be taken in the motion and in all the announcements. For if a different name is taken from the one initially taken, the phrasing becomes different, and the act is invalid. The motion and announcements are valid only when they are unbroken in meaning and phrasing. However, for the preceptor's name, one may also make the announcement in all instances by adding the term 'venerable' before it, as in 'of the venerable Tissa,' and so on. Even if it is not so added, there is no fault. ပါဠိယံ (မဟာဝ. ၁၂၆) ပန ကိဉ္စာပိ ‘‘ဣတ္ထန္နာမဿ အာယသ္မတော’’တိ ပစ္ဆတော ‘‘အာယသ္မတော’’တိ ပဒံ ဝုတ္တံ, တထာပိ ‘‘အာယသ္မာ သာရိပုတ္တော အတ္ထကုသလော’’တိအာဒိနာ နာမဿ ပုရတော ‘အာယသ္မန္တပဒ’ယောဂဿ ဒဿနတော ပုရတောဝ ပယောဂေါ ယုတ္တတရော, တဉ္စ ဧကတ္ထ ယောဇေတွာ အညတ္ထ အယောဇိတေပိ ဧကတ္ထ ပုရတော ယောဇေတွာ အညတ္ထ ပစ္ဆတော ယောဇနေပိ သာဝနာယ ဟာပနံ နာမ န ဟောတိ နာမဿ အဟာပိတတ္တာ. တေနေဝ ပါဠိယမ္ပိ ‘‘ဣတ္ထန္နာမဿ အာယသ္မတော’’တိ ဧကတ္ထ ယောဇေတွာ ‘‘ဣတ္ထန္နာမေန ဥပဇ္ဈာယေနာ’’တိအာဒီသု ‘‘အာယသ္မတော’’တိ န ယောဇိတန္တိ ဝဒန္တိ. တဉ္စ ကိဉ္စာပိ ဧဝံ, တထာပိ သဗ္ဗဋ္ဌာနေပိ ဧကေနေဝ ပကာရေန ယောဇေတွာ ဧဝ ဝါ အယောဇေတွာ ဝါ အနုဿာဝနံ ပသတ္ထတရန္တိ ဂဟေတဗ္ဗံ. In the Pāḷi (Mahāva. 126), although the word 'āyasmato' (venerable) is stated after the name in the phrase 'of so-and-so, the venerable,' still, the application before the name is more appropriate because the use of the term 'venerable' is seen before the name in instances such as 'the venerable Sāriputta, skilled in meaning.' And even when it is used in one place but not used in another, or when it is used before the name in one place but after the name in another, this is not called an omission of the announcement because the name is not omitted. For this reason, they say that even in the Pāḷi, though 'of so-and-so, the venerable' is used in one place, 'venerable' is not used in instances such as 'by the preceptor so-and-so.' Though this is the case, it should be understood that the announcement is more praiseworthy when it is made consistently in all instances, either by always including the term or by always omitting it. ဧကတော သဟေဝ ဧကသ္မိံ ခဏေ အနုဿာဝနံ ဧတေသန္တိ ဧကာနုဿာဝနာ, ဥပသမ္ပဒါပေက္ခာ, ဧတေ ဧကာနုဿာဝနေ ကာတုံ. တေနာဟ ‘‘ဧကတောအနုသာဝနေ’’တိ. ဣဒဉ္စ ဧကံ ပဒံ ဝိဘတ္တိအလောပေန ဒဋ္ဌဗ္ဗံ. ဧကေန ဝါတိ ဒွိန္နမ္ပိ ဧကသ္မိံ ခဏေ ဧကာယ ဧဝ ကမ္မဝါစာယ အနုဿာဝနေ ဧကေန အာစရိယေနာတိ အတ္ထော. ‘‘အယံ ဗုဒ္ဓရက္ခိတော စ အယံ ဓမ္မရက္ခိတော စ အာယသ္မတော သံဃရက္ခိတဿ ဥပသမ္ပဒါပေက္ခော’’တိအာဒိနာ နယေန ဧကေန အာစရိယေန ဒွိန္နမေကသ္မိံ ခဏေ အနုဿာဝနနယော ဒဋ္ဌဗ္ဗော, ဣမိနာဝ နယေန တိဏ္ဏမ္ပိ ဧကေန အာစရိယေန ဧကက္ခဏေ အနုဿာဝနံ ဝေဒိတဗ္ဗံ. Because the announcement is for them together, at one moment, they are ekānussāvanā (those with a single announcement). Those desiring ordination are to perform this single announcement. Therefore, it is said, 'ekatoanusāvane.' And this single word should be understood with the elision of the case ending. 'Or by one' means that for two people, at one moment, the announcement is by a single formal recitation by one teacher—this is the meaning. The method of announcement for two people at one moment by one teacher should be seen in this way: 'This is Buddharakkhita, and this is Dhammarakkhita, both desiring ordination from Venerable Saṅgharakkhita,' and so forth. In this very way, the announcement for three people by one teacher in a single moment should be understood. ပုရိမနယေနေဝ [Pg.281] ဧကတော အနုဿာဝနေ ကာတုန္တိ ‘‘ဧကေန ဧကဿ, အညေန ဣတရဿာ’’တိအာဒိနာ ပုဗ္ဗေ ဝုတ္တနယေန ဒွိန္နံ ဒွီဟိ ဝါ တိဏ္ဏံ တီဟိ ဝါ အာစရိယေဟိ, ဧကေန ဝါ အာစရိယေန တယောပိ ဧကတောအနုဿာဝနေ ကာတုန္တိ အတ္ထော. ‘‘တဉ္စ ခေါ ဧကေန ဥပဇ္ဈာယေန, န တွေဝ နာနုပဇ္ဈာယေနာ’’တိ ဣဒံ ဧကေန အာစရိယေန ဒွီဟိ ဝါ တီဟိ ဝါ ဥပဇ္ဈာယေဟိ ဒွေ ဝါ တယော ဝါ ဥပသမ္ပဒါပေက္ခေ ဧကက္ခဏေ ဧကာယ အနုဿာဝနာယ ဧကာနုဿာဝနေ ကာတုံ န ဝဋ္ဋတီတိ ပဋိက္ခေပပဒံ, န ပန နာနာစရိယေဟိ နာနုပဇ္ဈာယေဟိ တယော ဧကာနုဿာဝနေ ကာတုံ န ဝဋ္ဋတီတိ အာဟ ‘‘သစေ ပန နာနာစရိယာ နာနုပဇ္ဈာယာ…ပေ… ဝဋ္ဋတီ’’တိ. ယဉ္စေတ္ထ ‘‘တိဿတ္ထေရော သုမနတ္ထေရဿ သဒ္ဓိဝိဟာရိကံ, သုမနတ္ထေရော တိဿတ္ထေရဿ သဒ္ဓိဝိဟာရိက’’န္တိ ဧဝံ ဥပဇ္ဈာယေဟိ အညမညံ သဒ္ဓိဝိဟာရိကာနံ အနုဿာဝနကရဏံ ဝုတ္တံ, တံ ဥပလက္ခဏမတ္တံ. တသ္မာ သစေ တိဿတ္ထေရော သုမနတ္ထေရဿ သဒ္ဓိဝိဟာရိကံ, သုမနတ္ထေရော နန္ဒတ္ထေရဿ သဒ္ဓိဝိဟာရိကံ အနုဿာဝေတိ, အညမညဉ္စ ဂဏပူရကာ ဟောန္တိ, ဝဋ္ဋတိ ဧဝ. သစေ ပန ဥပဇ္ဈာယော သယမေဝ အတ္တနော သဒ္ဓိဝိဟာရိကံ အနုဿာဝေတိ, ဧတ္ထ ဝတ္တဗ္ဗမေဝ နတ္ထိ, ကမ္မံ သုကတမေဝ ဟောတိ, အနုပဇ္ဈာယကဿပိ ယေန ကေနစိ အနုဿာဝိတေ ဥပသမ္ပဒါ ဟောတိ, ကိမင်္ဂံ ပန သဥပဇ္ဈာယကဿ ဥပဇ္ဈာယေနေဝ အနုဿာဝနေတိ ဒဋ္ဌဗ္ဗံ. တေနေဝ နဝဋ္ဋနပက္ခံ ဒဿေတုံ ‘‘သစေ ပနာ’’တိအာဒိမာဟ. In the previous manner, the announcement is to be made together. The meaning is that for two candidates, it is done by two teachers, or for three candidates by three teachers, or by one teacher for all three, to make the announcement together. The phrase, 'And that by one preceptor, not by different preceptors,' is a prohibitory statement, meaning it is not permissible for one teacher to perform a single announcement for two or three candidates at one moment with two or three preceptors. It does not, however, say that it is not permissible for three candidates to have a single announcement with different teachers and different preceptors, as it is said, 'But if there are different teachers and different preceptors... it is permissible.' Herein, the statement, 'Elder Tissa announces for Elder Sumana’s pupil, and Elder Sumana announces for Elder Tissa’s pupil,' where preceptors make announcements for each other’s pupils, is merely illustrative. Therefore, if Elder Tissa announces for Elder Sumana’s pupil, and Elder Sumana announces for Elder Nanda’s pupil, and they themselves complete the quorum, it is permissible. If, however, a preceptor himself announces for his own pupil, there is nothing more to be said; the formal act is well done. Ordination is valid even for one without a preceptor if the announcement is made by anyone; how much more so for one with a preceptor when the announcement is made by the preceptor himself. Therefore, to show the impermissible case, it is stated, 'But if…' and so forth. ဥပဇ္ဈာတိ ဥပဇ္ဈာယသဒ္ဒသမာနတ္ထော အာကာရန္တော ဥပဇ္ဈာသဒ္ဒေါတိ ဒဿေတိ. ဥပဇ္ဈာယ-သဒ္ဒေါ ဧဝ ဝါ ဥပဇ္ဈာ, ဥပယောဂပစ္စတ္တဝစနေသု ယ-ကာရ လောပံ ကတွာ ဧဝံ ဝုတ္တော ကရဏဝစနာဒီသု ဥပဇ္ဈာသဒ္ဒဿ ပယောဂါဘာဝါတိ ဒဋ္ဌဗ္ဗံ. ပါဠိယံ အတ္တနာဝ အတ္တာနံ သမ္မန္နိတဗ္ဗန္တိ အတ္တနာဝ ကတ္တုဘူတေန ကရဏဘူတေန အတ္တာနမေဝ ကမ္မဘူတံ [Pg.282] ပတိ သမ္မန္နနကိစ္စံ ကာတဗ္ဗံ, အတ္တာနန္တိ ဝါ ပစ္စတ္တေ ဥပယောဂဝစနံ, အတ္တနာဝ အတ္တာ သမ္မန္နိတဗ္ဗောတိ အတ္ထော. န ကေဝလဉ္စ ဧတ္ထေဝ, အညတြာပိ တေရသသမ္မုတိအာဒီသု ဣမိနာဝ လက္ခဏေန အတ္တနာဝ အတ္တာ သမ္မန္နိတဗ္ဗောဝ. အပိစ သယံ ကမ္မာရဟတ္တာ အတ္တာနံ မုဉ္စိတွာ စတုဝဂ္ဂါဒိကော ဂဏော သဗ္ဗတ္ထ ဣစ္ဆိတဗ္ဗော. The term 'upajjhā' shows that the word upajjhā, ending in -ā, is equivalent in meaning to the word upajjhāya. Or, the word upajjhāya itself becomes upajjhā by eliding the letter 'ya' in words indicating application or the dative/accusative sense. It should be understood that the word upajjhā is not used in the instrumental or other such senses. In the Pāli, 'one should authorize oneself by oneself' means that the act of authorization must be done by oneself as the agent and the instrument, directed towards oneself as the object. Or, 'attānaṃ' is a word used in the dative/accusative sense; the meaning is: one should be authorized by oneself. And not only here, but also elsewhere in the thirteen authorizations and so on, one must authorize oneself in this same way. Moreover, since one is worthy of the formal act, having excluded oneself, a group of four or more is to be sought everywhere. သစ္စကာလောတိ ‘‘နိဂူဟိဿာမီ’’တိ ဝဉ္စနံ ပဟာယ သစ္စဿေဝ တေ ဣစ္ဆိတဗ္ဗကာလော. ဘူတကာလောတိ ဝဉ္စနာယ အဘာဝေပိ မနုဿတ္တာဒိဝတ္ထုနော ဘူတတာယ အဝဿံ ဣစ္ဆိတဗ္ဗကာလော, ဣတရထာ ကမ္မကောပါဒိအန္တရာယော ဟောတီတိ အဓိပ္ပာယော. မင်္ကူတိ အဓောမုခေါ. ဥဒ္ဓရတူတိ အနုပသမ္ပန္နဘာဝတော ဥပသမ္ပတ္တိယံ ပတိဋ္ဌပေတူတိ အတ္ထော. 'The time for truth' is the time when, having abandoned deception with the thought, 'I will conceal,' only truth is to be desired. 'The time for what is factual' is the time when, even in the absence of deception, the reality of one's human state and so forth must necessarily be desired; otherwise, there is an obstacle such as the spoiling of the formal act—this is the intention. 'Maṅkū' means with face cast down. 'Let him raise up' means let him establish him in higher ordination from the state of not being ordained—this is the meaning. သဗ္ဗကမ္မဝါစာသု အတ္ထကောသလ္လတ္ထံ ပနေတ္ထ ဥပသမ္ပဒကမ္မဝါစာယ ဧဝမတ္ထော ဒဋ္ဌဗ္ဗော – သုဏာတူတိ သဝနာဏတ္တိယံ ပဌမပုရိသေကဝစနံ. တဉ္စ ကိဉ္စာပိ ယော သော သံဃော သဝနကိရိယာယံ နိယောဇီယတိ, တဿ သမ္မုခတ္တာ ‘‘သုဏာဟီ’’တိ မဇ္ဈိမပုရိသဝစနေန ဝတ္တဗ္ဗံ, တထာပိ ယသ္မာ သံဃသဒ္ဒသန္နိဓာနေ ပဌမပုရိသပ္ပယောဂေါဝ သဒ္ဒဝိဒူဟိ သမာစိဏ္ဏော ဘဝန္တဘဂဝန္တအာယသ္မာဒိသဒ္ဒသန္နိဓာနေသု ဝိယ ‘‘အဓိဝါသေတု မေ ဘဝံ ဂေါတမော (ပါရာ. ၂၂), ဧတဿ သုဂတ ကာလော, ယံ ဘဂဝါ သာဝကာနံ သိက္ခာပဒံ ပညပေယျ (ပါရာ. ၂၁), ပက္ကမတာယသ္မာ (ပါရာ. ၄၃၆), သုဏန္တု မေ အာယသ္မန္တော’’တိအာဒီသု (မဟာဝ. ၁၆၈). တသ္မာ ဣဓ ပဌမပုရိသပ္ပယောဂေါ ကတော. အထ ဝါ ဂါရဝဝသေနေတံ ဝုတ္တံ. ဂရုဋ္ဌာနိယေသု ဟိ ဂါရဝဝသေန မဇ္ဈိမပုရိသပယောဂုပ္ပတ္တိယမ္ပိ ပဌမပုရိသပ္ပယောဂံ ပယုဇ္ဇန္တိ ‘‘ဒေသေတု သုဂတော ဓမ္မ’’န္တိအာဒီသု (ဒီ. နိ. ၂.၆၆; မ. နိ. ၂.၃၃၈; မဟာဝ. ၈) ဝိယာတိ ဒဋ္ဌဗ္ဗံ. ကေစိ ပန [Pg.283] ‘‘ဘန္တေ အာဝုသောတိ ပဒေ အပေက္ခိတွာ ဣဓ ပဌမပုရိသပ္ပယောဂေါ’’တိ ဝဒန္တိ, တံ န သုန္ဒရံ ‘‘အာစရိယော မေ, ဘန္တေ, ဟောဟိ (မဟာဝ. ၇၇), ဣင်္ဃာဝုသော ဥပါလိ, ဣမံ ပဗ္ဗဇိတံ အနုယုဉ္ဇာဟီ’’တိအာဒီသု (ပါရာ. ၅၁၇) တပ္ပယောဂေပိ မဇ္ဈိမပုရိသပ္ပယောဂဿေဝ ဒဿနတော. For the sake of proficiency in meaning in all formal recitations, herein, regarding the formal recitation for ordination, the meaning should be understood thus: ‘Suṇātu’ (Let him hear) is a third-person singular imperative expressing a command to hear. And although, because the Saṅgha which is being enjoined to the act of hearing is present, it should be spoken with the second-person ‘suṇāhi,’ nevertheless, the use of the third person is customary among grammarians in the presence of words like ‘bhavaṃ’ (Venerable Sir), ‘bhagavā’ (Blessed One), and ‘āyasmā’ (Venerable), just as in phrases like ‘May the Venerable Gotama consent to me,’ ‘Now is the time, Sugata, for the Blessed One to lay down a training rule for the disciples,’ ‘Venerable, depart,’ and ‘Let the Venerables hear me.’ Therefore, the third person is used here. Alternatively, this is said out of respect. For in matters requiring reverence, even when a second-person usage would arise, they employ a third-person usage out of respect, as seen in ‘May the Sugata teach the Dhamma,’ and so forth. Some, however, say that the third person is used here in anticipation of the words ‘bhante’ or ‘āvuso,’ but that is not sound, since even when those words are used, the use of the second person is seen, as in ‘Venerable, be my teacher,’ and ‘Come, friend Upāli, question this renunciant.’ မေတိ ယော သာဝေတိ, တဿ အတ္တနိဒ္ဒေသေ သာမိဝစနံ. ဘန္တေတိ အာလပနတ္ထေ ဝုဍ္ဎေသု သဂါရဝဝစနံ, ‘‘အာဝုသော’’တိ ပဒံ ပန နဝကေသု. တဒုဘယမ္ပိ နိပါတော ‘‘တုမှေ ဘန္တေ တုမှေ အာဝုသော’’တိ ဗဟူသုပိ သမာနရူပတ္တာ. သံဃောတိ အဝိသေသတော စတုဝဂ္ဂါဒိကေ ပကတတ္တပုဂ္ဂလသမူဟေ ဝတ္တတိ. ဣဓ ပန ပစ္စန္တိမေသု ဇနပဒေသု ပဉ္စဝဂ္ဂတော ပဋ္ဌာယ, မဇ္ဈိမေသု ဇနပဒေသု ဒသဝဂ္ဂတော ပဋ္ဌာယ သံဃောတိ ဂဟေတဗ္ဗော. တတြာယံ ပိဏ္ဍတ္ထော – ဘန္တေ, သံဃော မမ ဝစနံ သုဏာတူတိ. ဣဒဉ္စ နဝကတရေန ဝတ္တဗ္ဗဝစနံ. သစေ ပန အနုဿာဝကော သဗ္ဗေဟိ ဘိက္ခူဟိ ဝုဍ္ဎတရော ဟောတိ, ‘‘သုဏာတု မေ, အာဝုသော သံဃော’’တိ ဝတ္တဗ္ဗံ. သောပိ စေ ‘‘ဘန္တေ’’တိ ဝဒေယျ, နဝကတရော ဝါ ‘‘အာဝုသော’’တိ, ကမ္မကောပေါ နတ္ထိ. ကေစိ ပန ‘‘ဧကတ္ထ ‘အာဝုသော’တိ ဝတွာ အညတ္ထ ‘ဘန္တေ’တိ ဝုတ္တေပိ နတ္ထိ ဒေါသော ဥဘယေနပိ အာလပနဿ သိဇ္ဈနတော’’တိ ဝဒန္တိ. 'Me' is the genitive case used by the announcer in referring to himself. 'Bhante' is a respectful term of address for elders, used in the vocative sense, while the word 'āvuso' is for juniors. Both of these are indeclinable words, because they retain the same form even when addressing many, as in 'you, Venerables' and 'you, friends.' 'Saṅgha' generally refers to a group of ordinary individuals of four or more, without distinction. Here, however, in border regions, 'Saṅgha' is to be understood as beginning with a group of five, while in central regions, it begins with a group of ten. Herein, the summary meaning is: 'Venerable Sirs, may the Saṅgha hear my word.' And this is a statement to be made by a more junior monk. If, however, the announcer is more senior than all the other bhikkhus, he should say, 'Friends, may the Saṅgha hear me.' If he were to say 'Bhante,' or a more junior monk were to say 'Āvuso,' there is no spoiling of the formal act. Some, however, say, 'Even if “āvuso” is said in one place and “bhante” in another, there is no fault, since the address is accomplished by both.' ဣဒါနိ ယမတ္ထံ ဉာပေတုကာမော ‘‘သုဏာတူ’’တိ သံဃံ သဝနေ နိယောဇေတိ, တံ ဉာပေန္တော ‘‘အယံ ဣတ္ထန္နာမော’’တိအာဒိမာဟ. တတ္ထ အယန္တိ ဥပသမ္ပဒါပေက္ခဿ ဟတ္ထပါသေ သန္နိဟိတဘာဝဒဿနံ, တေန စ ဟတ္ထပါသေ ဌိတဿေဝ ဥပသမ္ပဒါ ရုဟတီတိ သိဇ္ဈတိ ဟတ္ထပါသတော ဗဟိ ဌိတဿ ‘‘အယ’’န္တိ န ဝတ္တဗ္ဗတော. တေနေဝ အနုသာသကသမ္မုတိယံ သော ဟတ္ထပါသတော ဗဟိ ဌိတတ္တာ ‘‘အယ’’န္တိ န ဝုတ္တော, တသ္မာ [Pg.284] ဥပသမ္ပဒါပေက္ခော အနုပသမ္ပန္နော ဟတ္ထပါသေ ဌပေတဗ္ဗော. အယံ ဣတ္ထန္နာမောတိ အယံ-သဒ္ဒေါ စ အဝဿံ ပယုဇ္ဇိတဗ္ဗော, သော စ ဣမသ္မိံ ပဌမနာမပယောဂေ ဧဝါတိ ဂဟေတဗ္ဗံ. ‘‘ဣတ္ထန္နာမော’’တိ ဣဒံ အနိယမတော တဿ နာမဒဿနံ, ဥဘယေနပိ အယံ ဗုဒ္ဓရက္ခိတောတိအာဒိနာမံ ဒဿေတိ. ‘‘ဥပသမ္ပဒါပေက္ခော’’တိ ဘိန္နာဓိကရဏဝိသယေ ဗဟုဗ္ဗီဟိသမာသော, ဥပသမ္ပဒံ မေ သံဃော အပေက္ခမာနောတိ အတ္ထော. တဿ စ ဥပဇ္ဈာယတံ သမင်္ဂိဘာဝေန ဒဿေတုံ ‘‘ဣတ္ထန္နာမဿ အာယသ္မတော’’တိ ဝုတ္တံ. ဧတေန ‘‘အယံ ဗုဒ္ဓရက္ခိတော အာယသ္မတော ဓမ္မရက္ခိတဿ သဒ္ဓိဝိဟာရိကဘူတော ဥပသမ္ပဒါပေက္ခော’’တိ ဧဝမာဒိနာ နယေန နာမယောဇနာယ သဟ အတ္ထော ဒဿိတော. ဧတ္ထ စ ‘‘အာယသ္မတော’’တိ ပဒံ အဝတွာပိ ‘‘အယံ ဗုဒ္ဓရက္ခိတော ဓမ္မရက္ခိတဿ ဥပသမ္ပဒါပေက္ခော’’တိ ဝတ္တုံ ဝဋ္ဋတိ. တေနေဝ ပါဠိယံ ‘‘ဣတ္ထန္နာမေန ဥပဇ္ဈာယေနာ’’တိ ဧတ္ထ ‘‘အာယသ္မတော’’တိ ပဒံ န ဝုတ္တံ. ယဉ္စေတ္ထ ဝတ္တဗ္ဗံ, တံ ဟေဋ္ဌာ ဝုတ္တမေဝ. Now, wishing to make known the matter for which he directs the Sangha to listen with the word ‘Suṇātu,’ he says, ‘This one, so-and-so,’ and so on. Here, the word ‘this’ indicates that the one desiring ordination is present within arm’s reach, and thereby it is established that ordination is valid only for one standing within arm’s reach, since ‘this’ cannot be said of someone standing outside that range. For the same reason, in the appointment of the instructor, the word ‘this’ is not used for someone standing outside arm’s reach. Therefore, the candidate for higher ordination, being not yet ordained, must be placed within arm’s reach. The word ‘ayaṃ’ (this) must certainly be used, and it should be understood that it is used only in this first mention of the name. ‘Itthannāmo’ (so-and-so) is an unspecified designation of that person’s name; both together indicate the name, such as ‘This Buddharakkhita,’ and so on. ‘Upasampadāpekkho’ (a candidate for higher ordination) is a bahubbīhi compound with a different referent, meaning ‘the Sangha is considering higher ordination for me.’ And to show his proper connection to his preceptor, it is said, ‘of the Venerable so-and-so.’ By this, the meaning is conveyed along with the proper way of connecting the names, as in: ‘This Buddharakkhita, the student of the Venerable Dhammarakkhita, is a candidate for higher ordination,’ and so on. Here, even without the word ‘āyasmato’ (Venerable), it is permissible to say, ‘This Buddharakkhita, the student of Dhammarakkhita, is a candidate for higher ordination.’ For this reason, in the Pali text, the phrase ‘by the preceptor so-and-so’ does not include the word ‘āyasmato’ (Venerable). Whatever needs to be said here has already been stated above. နနု စေတ္ထ ဥပဇ္ဈာယောပိ ဥပသမ္ပဒါပေက္ခော ဝိယ ဟတ္ထပါသေ ဌိတော ဧဝ ဣစ္ဆိတဗ္ဗော, အထ ကသ္မာ ‘‘အယံ ဣတ္ထန္နာမော ဣမဿ ဣတ္ထန္နာမဿ ဥပသမ္ပဒါပေက္ခော’’တိ ဧဝံ ဥပဇ္ဈာယဿ နာမပရာမသနေပိ ဣဒံ-သဒ္ဒပ္ပယောဂေါ န ကတောတိ? နာယံ ဝိရောဓော ဥပဇ္ဈာယဿ အဘာဝေပိ ကမ္မကောပါဘာဝတော. ကေဝလဉှိ ကမ္မနိဗ္ဗတ္တိယာ သန္တပဒဝသေန အဝိဇ္ဇမာနဿပိ ဥပဇ္ဈာယဿ နာမကိတ္တနံ အနုပဇ္ဈာယဿ ဥပသမ္ပဒါဒီသုပိ ကရီယတိ, တသ္မာ ဥပဇ္ဈာယဿ အသန္နိဟိတာယပိ တပ္ပရာမသနမတ္တေနေဝ ကမ္မသိဒ္ဓိတော ‘‘ဣမဿာ’’တိ နိဒ္ဒိသိတုံ န ဝဋ္ဋတီတိ. But should not the preceptor also be desired to be standing within arm’s reach, like the candidate for higher ordination? Then why is the word ‘this’ not used when referring to the preceptor’s name, as in ‘This so-and-so is a candidate for higher ordination from this so-and-so’? This is not a contradiction, because even in the absence of a preceptor, there is no invalidity of the act. For merely for the accomplishment of the act, the naming of even a non-existent preceptor is done, as if by way of an established term, even in ordinations without a preceptor. Therefore, even when the preceptor is not present, the act is accomplished simply by referring to him, and thus it is not proper to designate him as ‘of this one.’ ပရိသုဒ္ဓေါ အန္တရာယိကေဟိ ဓမ္မေဟီတိ အဘဗ္ဗတ္တာဒိကေဟိ ဥပသမ္ပဒါယ အဝတ္ထုကရေဟိ စေဝ ပဉ္စာဗာဓဟတ္ထစ္ဆိန္နာဒီဟိ အာပတ္တိကရေဟိ စ အန္တရာယိကသဘာဝေဟိ ပရိမုတ္တော. ဧဝံ ဝုတ္တေ [Pg.285] ဧဝ အာပတ္တိမတ္တကရေဟိ ပဉ္စာဗာဓာဒီဟိ အပရိမုတ္တဿပိ ဥပသမ္ပဒါ ရုဟတိ, နာညထာ. ပရိပုဏ္ဏဿ ပတ္တစီဝရန္တိ ပရိပုဏ္ဏမဿ ဥပသမ္ပဒါပေက္ခဿ ပတ္တစီဝရံ. ဧဝံ ဝုတ္တေ ဧဝ အပတ္တစီဝရဿပိ ဥပသမ္ပဒါ ရုဟတိ, နာညထာ. ဥပသမ္ပဒံ ယာစတီတိ ‘‘သံဃံ, ဘန္တေ, ဥပသမ္ပဒံ ယာစာမီ’’တိအာဒိနာ (မဟာဝ. ၁၂၆) ယာစာပိတဘာဝံ သန္ဓာယ ဝုတ္တံ. ဧဝံ တေန သံဃေ အယာစိတေပိ ‘‘ဣတ္ထန္နာမော သံဃံ ဥပသမ္ပဒံ ယာစတီ’’တိ ဝုတ္တေ ဧဝ ကမ္မံ အဝိပန္နံ ဟောတိ, နာညထာ. ဥပဇ္ဈာယေနာတိ ဥပဇ္ဈာယေန ကရဏဘူတေန, ဣတ္ထန္နာမံ ဥပဇ္ဈာယံ ကတွာ ကမ္မဘူတံ ဥပသမ္ပဒံ ဒါတုံ နိပ္ဖာဒေတုံ ကတ္တုဘူတံ သံဃံ ယာစတီတိ အတ္ထော. ယာစဓာတုနော ပန ဒွိကမ္မကတ္တာ ‘‘သံဃံ ဥပသမ္ပဒ’’န္တိ ဒွေ ကမ္မပဒါနိ ဝုတ္တာနိ. ‘Purified from obstructive qualities’ means being free from qualities of an obstructive nature, namely those that invalidate the basis for ordination, such as being an unfit person, and those that cause an offense, such as the five diseases, having a severed hand, and so on. When this is stated, higher ordination is valid even for one not free from those things that merely cause an offense, such as the five diseases; it cannot be otherwise. ‘His bowl and robes are complete’ means the bowl and robes of this candidate for higher ordination are complete. When this is stated, higher ordination is valid even for one without a bowl and robes; it cannot be otherwise. ‘He requests higher ordination’ is said with reference to his having been made to request it with the words, ‘Venerable sirs, I request higher ordination from the Sangha,’ and so on (Mahāvagga 126). Thus, even if he has not requested it from the Sangha, when it is said, ‘So-and-so requests higher ordination from the Sangha,’ the formal act is not spoiled; it cannot be otherwise. ‘By a preceptor’ means by the preceptor as the instrument; the meaning is that, having taken so-and-so as his preceptor, he requests the Sangha, the agent, to bestow and accomplish the higher ordination, the object. And since the root ‘yāc’ (to request) takes two objects, the two object-terms, ‘the Sangha’ and ‘higher ordination,’ are stated. ယဒိ သံဃဿ ပတ္တကလ္လန္တိ ဧတ္ထ ပတ္တော ကာလော ဣမဿ ကမ္မဿာတိ ပတ္တကာလံ, အပလောကနာဒိစတုဗ္ဗိဓံ သံဃဂဏကမ္မံ, တဒေဝ သကတ္ထေ ယ-ပစ္စယေန ‘‘ပတ္တကလ္လ’’န္တိ ဝုစ္စတိ. ဣဓ ပန ဉတ္တိစတုတ္ထဥပသမ္ပဒါကမ္မံ အဓိပ္ပေတံ, တံ ကာတုံ သံဃဿ ပတ္တကလ္လံ ဇာတံ. ယဒီတိ အနုမတိဂဟဏဝသေန ကမ္မဿ ပတ္တကလ္လတံ ဉာပေတိ, ယော ဟိ ကောစိ တတ္ထ အပတ္တကလ္လတံ မညိဿတိ, သော ဝက္ခတိ. ဣမမေဝ ဟိ အတ္ထံ သန္ဓာယ အနုဿာဝနာသု ‘‘ယဿာယသ္မတော ခမတိ…ပေ… သော ဘာသေယျာ’’တိ (မဟာဝ. ၁၂၇) ဝုတ္တံ. တဒေတံ ပတ္တကလ္လံ ဝတ္ထုသမ္ပဒါ, အန္တရာယိကေဟိ ဓမ္မေဟိ စဿ ပရိသုဒ္ဓတာ, သီမာသမ္ပဒါ, ပရိသာသမ္ပဒါ, ပုဗ္ဗကိစ္စနိဋ္ဌာနန္တိ ဣမေဟိ ပဉ္စဟိ အင်္ဂေဟိ သင်္ဂဟိတံ. Regarding the phrase ‘Yadi saṅghassa pattakallaṃ’ (If it is timely for the Sangha), here ‘pattakālaṃ’ means ‘the time for this act has come.’ The fourfold act of the Sangha or a group, beginning with proclamation, is itself called ‘pattakallaṃ’ with the suffix ‘-ya’ in its own sense. Here, however, the act of higher ordination by a motion and three announcements is intended; it has become timely for the Sangha to perform it. The word ‘yadi’ (if) indicates the timeliness of the act by way of seeking consent, for whoever there thinks it is not timely will speak up. Indeed, with this meaning in mind, it is said in the proclamations: ‘To whichever venerable one it is agreeable… he should speak’ (Mahāvagga 127). This timeliness is comprised of five factors: completeness of the basis, purity from obstructive conditions, completeness of the boundary, completeness of the assembly, and the completion of preliminary duties. တတ္ထ ဝတ္ထုသမ္ပဒါ နာမ ယထာဝုတ္တေဟိ ဧကာဒသအဘဗ္ဗပုဂ္ဂလေဟိ စေဝ အန္တိမဝတ္ထုအဇ္ဈာပန္နေဟိ စ အညော ပရိပုဏ္ဏဝီသတိဝဿော အနုပသမ္ပန္နဘူတော မနုဿပုရိသော. ဧတသ္မိဉှိ ပုဂ္ဂလေ [Pg.286] သတိ ဧဝ ဣဒံ သံဃဿ ဥပသမ္ပဒါကမ္မံ ပတ္တကလ္လံ နာမ ဟောတိ, နာသတိ, ကတဉ္စ ကုပ္ပမေဝ ဟောတိ. In this context, ‘completeness of the basis’ (vatthusampadā) means a human male who is not yet ordained, has completed twenty years of age, and is other than the eleven types of unfit individuals as previously described, and those who have committed a terminal offense. For only when such a person exists is this act of ordination by the Sangha called ‘timely’; if he does not exist, the act, even if performed, is invalid. အန္တရာယိကေဟိ ဓမ္မေဟိ စဿ ပရိသုဒ္ဓတာ နာမ ယထာဝုတ္တဿေဝ ဥပသမ္ပဒါဝတ္ထုဘူတဿ ပုဂ္ဂလဿ ယေ ဣမေ ဘဂဝတာ ပဋိက္ခိတ္တာ ပဉ္စာဗာဓဖုဋ္ဌတာဒယော မာတာပိတူဟိ အနနုညာတတာပအယောသာနာ စေဝ ဟတ္ထစ္ဆိန္နာဒယော စ ဒေါသဓမ္မာ ကာရကသံဃဿ အာပတ္တာဒိအန္တရာယဟေတုတာယ ‘‘အန္တရာယိကာ’’တိ ဝုစ္စန္တိ, တေဟိ အန္တရာယိကေဟိ ဒေါသဓမ္မေဟိ ပရိမုတ္တတာ, ဣမိဿာ စ သတိ ဧဝ ဣဒံ ကမ္မံ ပတ္တကလ္လံ နာမ ဟောတိ, နာသတိ, ကတံ ပန ကမ္မံ သုကတမေဝ ဟောတိ ဌပေတွာ ဦနဝီသတိဝဿံ ပုဂ္ဂလံ. ‘Purity from obstructive conditions’ means the freedom of the individual who is the basis for higher ordination, as described, from those faulty conditions rejected by the Blessed One—such as being afflicted with the five diseases, lacking parental consent, and so on, up to being a runaway slave, and having severed limbs—which are called ‘obstructive’ because they are causes of offenses and other obstacles for the performing Sangha. And only when this purity exists is this act called ‘timely’; if it does not exist, the act, though performed, is nevertheless considered valid, except in the case of a person under twenty years of age. သီမာသမ္ပဒါ ပန ဥပေါသထက္ခန္ဓကေ (မဟာဝ. ၁၃၈ အာဒယော) ဝက္ခမာနနယေန သဗ္ဗဒေါသရဟိတာယ ဗဒ္ဓါဗဒ္ဓဝသေနေဝ ဒုဝိဓာယ သီမာယ ဝသေန ဝေဒိတဗ္ဗာ. တာဒိသာယ ဟိ သီမာယ သတိ ဧဝ ဣဒံ ကမ္မံ ပတ္တကလ္လံ နာမ ဟောတိ, နာသတိ, ကတဉ္စ ကမ္မံ ဝိပဇ္ဇတိ. The completeness of the boundary (sīmāsampadā), however, should be understood by way of the two kinds of boundary, bounded and unbounded, which are free from all faults, according to the method to be explained in the Uposatha Khandhaka (Mahāvagga 138 ff.). For only when such a boundary exists is this act called ‘timely’; if it does not exist, the act, even if performed, is invalid. ပရိသာသမ္ပဒါ ပန ယေ ဣမေ ဥပသမ္ပဒါကမ္မဿ သဗ္ဗန္တိမေန ပရိစ္ဆေဒေန ကမ္မပ္ပတ္တာ ဒသဟိ ဝါ ပဉ္စဟိ ဝါ အနူနာပါရာဇိကံ အနာပန္နာ အနုက္ခိတ္တာ စ သမာနသံဝါသကာ ဘိက္ခူ, တေသံ ဧကသီမာယ ဟတ္ထပါသံ အဝိဇဟိတွာ ဌာနံ, ဆန္ဒာရဟာနဉ္စ ဆန္ဒဿ အာနယနံ, သမ္မုခီဘူတာနဉ္စ အပ္ပဋိကောသနံ, ဥပသမ္ပဒါပေက္ခရဟိတာနံ ဥပေါသထက္ခန္ဓကေ ပဋိက္ခိတ္တာနံ ဂဟဋ္ဌာဒိအနုပသမ္ပန္နာနဉ္စေဝ ပါရာဇိကုက္ခိတ္တကနာနာသံဝါသကဘိက္ခုနီနဉ္စ ဝဇ္ဇနီယပုဂ္ဂလာနံ သံဃဿ ဟတ္ထပါသေ အဘာဝေါ စာတိ ဣမေဟိ စတူဟိ အင်္ဂေဟိ သင်္ဂဟိတာ. ဧဝရူပါယ စ ပရိသာသမ္ပဒါယ သတိ ဧဝ ဣဒံ ပတ္တကလ္လံ နာမ ဟောတိ, နာသတိ. တတ္ထ ပုရိမာနံ တိဏ္ဏံ အင်္ဂါနံ အညတရဿပိ အဘာဝေ ကတံ ကမ္မံ ဝိပဇ္ဇတိ, န ပစ္ဆိမဿ. The completeness of the assembly (parisāsampadā), however, is comprised of these four factors: (1) the presence of bhikkhus who are qualified for the act by the final determination—being not less than ten or five, not having committed a pārājika offense, not being under suspension, and being of the same communion—standing within a single boundary without leaving arm’s reach; (2) the conveying of consent from those who are entitled to give it; (3) the non-objection of those who are present; and (4) the absence within the Sangha’s arm’s reach of individuals to be avoided—such as those rejected in the Uposatha Khandhaka who are unfit for higher ordination, laypeople and other unordained persons, bhikkhunīs, those suspended for a pārājika offense, and those of a different communion. And only when such completeness of the assembly exists is this act called ‘timely’; if it does not, it is not. Among these, if any one of the first three factors is absent, the act, even if performed, is invalid; but this is not so in the case of the last factor. ပုဗ္ဗကိစ္စနိဋ္ဌာနံ [Pg.287] နာမ ယာနိမာနိ ‘‘ပဌမံ ဥပဇ္ဈံ ဂါဟာပေတဗ္ဗော’’တိအာဒိနာ ပါဠိယံ (မဟာဝ. ၁၂၆) ဝုတ္တာနိ ‘‘ဥပဇ္ဈာဂါဟာပနံ, ပတ္တစီဝရာစိက္ခဏံ, တတော တံ ဟတ္ထပါသတော ဗဟိ ပေသေတွာ အနုသာသကသမ္မုတိကမ္မကရဏံ, သမ္မတေန စ ဂန္တွာ အနုသာသနံ, တေန စ ပဌမတရံ အာဂန္တွာ သံဃဿ ဉတ္တိံ ဉာပေတွာ ဥပသမ္ပဒါပေက္ခံ ‘အာဂစ္ဆာဟီ’တိ ဟတ္ထပါသေ ဧဝ အဗ္ဘာနံ, တေန ဘိက္ခူနံ ပါဒေ ဝန္ဒာပေတွာ ဥပသမ္ပဒါယာစာပနံ, တတော အန္တရာယိကဓမ္မပုစ္ဆကသမ္မုတိကမ္မကရဏံ, သမ္မတေန စ ပုစ္ဆန’’န္တိ ဣမာနိ အဋ္ဌ ပုဗ္ဗကိစ္စာနိ, တေသံ သဗ္ဗေသံ ယာထာဝတော ကရဏေန နိဋ္ဌာနံ. ဧတသ္မိဉ္စ ပုဗ္ဗကိစ္စနိဋ္ဌာပနေ သတိ ဧဝ ဣဒံ သံဃဿ ဥပသမ္ပဒါကမ္မံ ပတ္တကလ္လံ နာမ ဟောတိ, နာသတိ. ဧတေသု ပန ပုဗ္ဗကမ္မေသု အကတေသုပိ ကတံ ကမ္မံ ယထာဝုတ္တေသု ဝတ္ထုသမ္ပတ္တိအာဒီသု ဝိဇ္ဇမာနေသု အကုပ္ပမေဝ ဟောတိ. တဒေဝမေတ္ထ ပတ္တကလ္လံ ဣမေဟိ ပဉ္စဟိ အင်္ဂေဟိ သင်္ဂဟိတန္တိ ဝေဒိတဗ္ဗံ. ဣမိနာဝ နယေန ဟေဋ္ဌာ ဝုတ္တေသု, ဝက္ခမာနေသု စ သဗ္ဗေသု ကမ္မေသု ပတ္တကလ္လတာ ယထာရဟံ ယောဇေတွာ ဉာတဗ္ဗာ. The completion of preliminary duties (pubbakiccaniṭṭhānaṃ) refers to the proper performance of all these eight preliminary duties mentioned in the Pāli text (Mahāvagga 126), beginning with 'first, a preceptor should be appointed': 1. the appointment of a preceptor; 2. the showing of the bowl and robes; 3. then, sending him outside arm's reach and performing the act to appoint an instructor; 4. going to the appointed one and receiving instruction; 5. by that one (the instructor), having returned first, informing the Saṅgha of the motion, and calling the ordination candidate, who is within arm's reach, with 'Come here'; 6. having him pay respects at the feet of the bhikkhus and requesting higher ordination; 7. then performing the act to appoint one to question about obstructive factors; and 8. the questioning by the appointed one. Only when this completion of preliminary duties is present is this act of higher ordination by the Saṅgha called 'properly prepared'; otherwise, it is not. However, even if these preliminary actions are not performed, if the act is done while the conditions for the basis, etc., as stated, are present, the act remains inviolable. Thus, it should be understood that 'properly prepared' here is encompassed by these five factors. In this same way, the proper preparation for all the acts mentioned before and those to be explained hereafter should be applied and understood as is fitting. ဣတ္ထန္နာမံ ဥပသမ္ပာဒေယျာတိ ဥပသမ္ပဒါနိပ္ဖာဒနေန တံသမင်္ဂိံ ကရေယျ ကရောတူတိ ပတ္ထနာယံ, ဝိဓိမှိ ဝါ ဣဒံ ဒဋ္ဌဗ္ဗံ. ယထာ ဟိ ‘‘ဒေဝဒတ္တံ သုခါပေယျာ’’တိ ဝုတ္တေ သုခမဿ နိပ္ဖာဒေတွာ တံ သုခသမင်္ဂိနံ ကရေယျာတိ အတ္ထော ဟောတိ, ဧဝမိဓာပိ ဥပသမ္ပဒမဿ နိပ္ဖာဒေတွာ တံ ဥပသမ္ပဒါသမင်္ဂိနံ ကရေယျာတိ အတ္ထော. ပယောဇကဗျာပါရေ စေတံ. ယထာ သုခယန္တံ ကိဉ္စိ သုဒ္ဓကတ္တာရံ ကောစိ ဟေတုကတ္တာ သုခဟေတုနိပ္ဖာဒနေန သုခါပေယျာတိ ဝုစ္စတိ, ဧဝမိဓာပိ ဥပသမ္ပဇ္ဇန္တံ သုဒ္ဓကတ္တာရံ ပုဂ္ဂလံ ဟေတုကတ္တုဘူတော သံဃော ဥပသမ္ပဒါဟေတုနိပ္ဖာဒနေန ဥပသမ္ပာဒေယျာတိ ဝုတ္တော. ဧတေန စ သုခံ ဝိယ သုခဒါယကေန သံဃေန ပုဂ္ဂလဿ ဒီယမာနာ တထာပဝတ္တပရမတ္ထဓမ္မေ [Pg.288] ဥပါဒါယ အရိယဇနပညတ္တာ ဥပသမ္ပဒါ နာမ သမ္မုတိသစ္စတာ အတ္ထီတိ သမတ္ထိတံ ဟောတိ. ဧတ္ထ စ ‘‘ဣတ္ထန္နာမော သံဃံ ဥပသမ္ပဒံ ယာစတီ’’တိ (မဟာဝ. ၁၂၇) ဝုတ္တတ္တာ ပရိဝါသာဒီသု ဝိယ ယာစနာနုဂုဏံ ‘‘ဣတ္ထန္နာမဿ ဥပသမ္ပဒံ ဒဒေယျာ’’တိ အဝတွာ ‘‘ဣတ္ထန္နာမံ ဥပသမ္ပာဒေယျာ’’တိ ဝုတ္တတ္တာ ဣဒံ ဥပသမ္ပဒါကမ္မံ ဒါနေ အသင်္ဂဟေတွာ ကမ္မလက္ခဏေ ဧဝ သင်္ဂဟိတန္တိ ဒဋ္ဌဗ္ဗံ. ဣမိနာ နယေန ‘‘ဣတ္ထန္နာမံ ဥပသမ္ပာဒေတိ, ဥပသမ္ပန္နော သံဃေနာ’’တိ ဧတ္ထာပိ အတ္ထော ဝေဒိတဗ္ဗော. ကေဝလဉှိ တတ္ထ ဝတ္တမာနကာလအတီတကာလဝသေန, ဣဓ ပန အနာမဋ္ဌကာလဝသေနာတိ ဧတ္တကမေဝ ဝိသေသော. 'May he grant the higher ordination to so-and-so'—this should be understood as an expression of desire, meaning 'may he accomplish the higher ordination and make him endowed with it,' or alternatively, as a rule in the procedure. Just as when it is said, 'May he make Devadatta happy,' the meaning is that by producing happiness for him, he would make him endowed with happiness—so too here, by accomplishing the higher ordination for him, the meaning is that he would make him endowed with the higher ordination. This pertains to the function of the agent. Just as someone who is an agent is said to 'make happy' by producing the cause of happiness for another who is an agent, so too here, the Saṅgha, being the instigating agent, is said to 'grant the higher ordination' to the person undergoing ordination, who is the agent, by producing the cause of the higher ordination. And by this, it is established that, just as happiness is given to a person by a giver of happiness, so too there exists the higher ordination as a conventional truth, given to a person by the Saṅgha, designated by the noble ones in dependence on ultimate realities that have so arisen. Here, because it is said, 'So-and-so requests the Saṅgha for the higher ordination' (Mahāvagga 127), and because, unlike in the case of probation, etc., the phrase corresponding to the request, 'May the Saṅgha grant the higher ordination to so-and-so,' is not used, but rather 'May he grant the higher ordination to so-and-so,' it should be understood that this act of higher ordination is not included under giving but is included under the characteristic of an act. By this method, the meaning should also be understood in the phrases 'He grants the higher ordination to so-and-so,' and 'He is ordained by the Saṅgha.' The only difference is that there, the distinction is made by way of present and past tenses, whereas here it is by way of the general tense. ဧသာ ဉတ္တီတိ ‘‘သံဃော ဉာပေတဗ္ဗော’’တိ ဝုတ္တဉာပနာ ဧသာ. ဣဒဉ္စ အနုဿာဝနာနမ္ပိ သဗ္ဘာဝသူစနတ္ထံ ဝုစ္စတိ. အဝဿဉ္စေတံ ဝတ္တဗ္ဗမေဝ. ဉတ္တိကမ္မေ ဧဝ တံ န ဝတ္တဗ္ဗံ. တတ္ထ ပန ယျ-ကာရေ ဝုတ္တမတ္တေ ဧဝ ဉတ္တိကမ္မံ နိဋ္ဌိတံ ဟောတီတိ ဒဋ္ဌဗ္ဗံ. ခမတီတိ ရုစ္စတိ. ဥပသမ္ပဒါတိ သံဃေန ဒီယမာနာ နိပ္ဖာဒိယမာနာ ဥပသမ္ပဒါ, ယဿ ခမတိ, သော တုဏှဿာတိ ယောဇနာ. တုဏှီတိ စ အကထနတ္ထေ နိပါတော, အကထနကော အဿ ဘဝေယျာတိ အတ္ထော. ခမတိ သံဃဿ ဣတ္ထန္နာမဿ ဥပသမ္ပဒါတိ ပကတေန သမ္ဗန္ဓော. တတ္ထ ကာရဏမာဟ ‘‘တသ္မာ တုဏှီ’’တိ. တတ္ထ ‘‘အာသီ’’တိ သေသော. ယသ္မာ ‘‘ယဿ နက္ခမတိ, သော ဘာသေယျာ’’တိ တိက္ခတ္တုံ ဝုစ္စမာနောပိ သံဃော တုဏှီ နိရဝေါ အဟောသိ, တသ္မာ ခမတိ သံဃဿာတိ အတ္ထော. ဧဝန္တိ ဣမိနာ ပကာရေန. တုဏှီဘာဝေနေဝေတံ သံဃဿ ရုစ္စနဘာဝံ ဓာရယာမိ, ဗုဇ္ဈာမိ ဇာနာမီတိ အတ္ထော. ဣတိ-သဒ္ဒေါ ပရိသမာပနတ္ထေ ကတော, သော စ ကမ္မဝါစာယ အနင်္ဂံ, တသ္မာ အနုဿာဝကေန ‘‘ဓာရယာမီ’’တိ ဧတ္ထ မိ-ကာရပရိယောသာနမေဝ ဝတွာ နိဋ္ဌပေတဗ္ဗံ, ဣတိ-သဒ္ဒေါ န ပယုဇ္ဇိတဗ္ဗောတိ ဒဋ္ဌဗ္ဗံ. ဣမိနာ နယေန သဗ္ဗကမ္မဝါစာနမတ္ထော ဝေဒိတဗ္ဗော. 'This is the motion'—this is the informing spoken of as 'The Saṅgha should be informed.' And this is said to indicate the true nature of the proclamations as well. And this must certainly be stated. It should not, however, be stated in the motion-act itself. There, it should be understood that the motion-act is completed as soon as the syllable '-yya' is uttered. 'Khamati' means 'it is agreeable.' 'Upasampadā' is the higher ordination being given and accomplished by the Saṅgha. The construction is: 'He to whom it is agreeable, let him be silent.' 'Tuṇhī' is a particle in the sense of not speaking; the meaning is 'he should be one who does not speak.' The connection with the original text is: 'The higher ordination of so-and-so is agreeable to the Saṅgha.' Therein, he states the reason: 'Therefore, silent.' There, 'was' (āsī) is to be supplied. Because, although it was said three times, 'He to whom it is not agreeable, let him speak,' the Saṅgha was silent and soundless, therefore the meaning is: 'It is agreeable to the Saṅgha.' 'Evaṃ' means 'in this manner.' The meaning is: 'By this very silence, I hold, understand, and know this agreement of the Saṅgha.' The word 'iti' is used for conclusion, and it is not a part of the formal announcement of the act. Therefore, it should be understood that the proclaimer should finish by stating only up to the final syllable 'mi' in 'dhārayāmi,' and the word 'iti' should not be used. In this way, the meaning of all formal act announcements should be understood. ဧကပေါရိသာ [Pg.289] ဝါတိအာဒိ သတ္တာနံ သရီရဆာယံ ပါဒေဟိ မိနိတွာ ဇာနနပ္ပကာရဒဿနံ. ဆသတ္တပဒပရိမိတာ ဟိ ဆာယာ ‘‘ပေါရိသာ’’တိ ဝုစ္စတိ, ဣဒဉ္စ ဥတုပ္ပမာဏာစိက္ခဏာဒိ စ အာဂန္တုကေဟိ သဒ္ဓိံ ဝီမံသိတွာ ဝုဍ္ဎနဝဘာဝံ ဉတွာ ဝန္ဒနဝန္ဒာပနာဒိကရဏတ္ထံ ဝုတ္တံ. ဧတိ အာဂစ္ဆတိ, ဂစ္ဆတိ စာတိ ဥတု, သောဝ ပမီယတေ အနေန သံဝစ္ဆရန္တိ ပမာဏန္တိ အာဟ ‘‘ဥတုယေဝ ဥတုပ္ပမာဏ’’န္တိ. အပရိပုဏ္ဏာတိ ဥပသမ္ပဒါဒိဝသေန အပရိပုဏ္ဏာ. ယဒိ ဥတုဝေမဇ္ဈေ ဥပသမ္ပာဒိတော, တဒါ တသ္မိံ ဥတုမှိ အဝသိဋ္ဌဒိဝသာစိက္ခဏံ ဒိဝသဘာဂါစိက္ခဏန္တိ ဒဿေတိ. တေနာဟ ‘‘ယတ္တကေဟိ ဒိဝသေဟိ ယဿ ယော ဥတု အပရိပုဏ္ဏော, တေ ဒိဝသေ’’တိ. တတ္ထ ယဿ တင်္ခဏံ လဒ္ဓူပသမ္ပဒဿ ပုဂ္ဂလဿ သမ္ဗန္ဓီ ယော ဥတု ယတ္တကေဟိ ဒိဝသေဟိ အပရိပုဏ္ဏော, တေ ဒိဝသေတိ ယောဇနာ. The phrase 'one person's height' and so on demonstrates the method of knowing the body-shadow of beings by measuring it with the feet. For a shadow limited to six or seven feet is called a 'porisā.' This, along with indicating the measure of the seasons and so on, is stated for the purpose of examining it together with newcomers, knowing their seniority or juniority, and performing acts like paying respects and causing others to pay respects. 'It comes (eti) and it goes (gacchati),' thus it is a season (utu). And that by which the year is measured is a 'measure' (pamāṇa); thus, he says, 'the season itself is the measure of the season.' 'Incomplete' means incomplete with respect to ordination and so on. If someone is ordained in the middle of a season, then he shows that the indication of the remaining days in that season is the indication of the part of the day. Therefore, it is said, 'for however many days a season is incomplete for someone, those days.' There, the construction is: for the individual who has received ordination at that moment, for however many days a season related to him is incomplete, those are the days. ဆာယာဒိကမေဝ သဗ္ဗံ သင်္ဂဟေတွာ ဂါယိတဗ္ဗတော ကထေတဗ္ဗတော သင်္ဂီတီတိ အာဟ ‘‘ဣဒမေဝါ’’တိအာဒိ. တတ္ထ ဧကတော ကတွာ အာစိက္ခိတဗ္ဗံ. တွံ ကိံ လဘသီတိ တွံ ဥပသမ္ပာဒနကာလေ ကတရဝဿံ, ကတရဥတုဉ္စ လဘသိ, ကတရသ္မိံ တေ ဥပသမ္ပဒါ လဒ္ဓါတိ အတ္ထော. ဝဿန္တိ ဝဿာနဥတု, ဣဒဉ္စ သံဝစ္ဆရာစိက္ခဏံ ဝိနာ ဝုတ္တမ္ပိ န ဝိညာယတီတိ ဣမိနာ ဥတုအာစိက္ခဏေနေဝ သာသနဝဿေသု ဝါ ကလိယုဂဝဿာဒီသု ဝါ သဟဿိမေ ဝါ သတိမေ ဝါ အသုကဥတုံ လဘာမီတိ ဒဿိတန္တိ ဒဋ္ဌဗ္ဗံ. ဆာယာတိ ဣဒံ ပါဠိယံ အာဂတပဋိပါဋိံ သန္ဓာယ ဝုတ္တံ, ဝတ္တဗ္ဗကမ္မတော ပန ကလိယုဂဝဿာဒီသု သဗ္ဗဒေသပသိဒ္ဓေသု အသုကဝဿေ အသုကဥတုမှိ အသုကမာသေ အသုကကဏှေ ဝါ သုက္ကေ ဝါ ပက္ခေ အသုကေ တိထိဝါရဝိသေသယုတ္တေ ပုဗ္ဗဏှာဒိဒိဝသဘာဂေ ဧတ္တကေ ဆာယာပမာဏေ, နာဍိကာပမာဏေ ဝါ မယာ ဥပသမ္ပဒါ လဒ္ဓါတိ ဝဒေယျာသီတိ ဧဝံ အာစိက္ခိတဗ္ဗံ. ဣဒံ သုဋ္ဌု ဥဂ္ဂဟေတွာ အာဂန္တုကေဟိ [Pg.290] ဝုဍ္ဎပဋိပါဋိံ ဉတွာ ပဋိပဇ္ဇာဟီတိ ဝတ္တဗ္ဗံ. ဣတိ ဧတ္တကော ကထာမဂ္ဂေါ ဝိမတိဝိနောဒနိယံ အာဂတော. ဝဇိရဗုဒ္ဓိဋီကာနယော ပန ဧကစ္စော ဣဓေဝ သင်္ဂဟံ ဂတော, ဧကစ္စော အသန္နိဋ္ဌာနဝိနိစ္ဆယတ္တာ သံသယဟေတုကော ဟောတိ, တသ္မာ ဣဓ န ဂဟိတောတိ. Because everything, including the shadow and so on, should be gathered and recited or spoken, it is called 'Saṅgīti' (recital); thus he says, 'this very thing,' etc. There, it should be explained collectively. 'What do you obtain?'—this means, at the time of ordination, which year (vassa), which season do you obtain, in which was your ordination obtained? 'Vassa' means the rainy season, and this, without an indication of the year, is not understood even if stated. Thus, it should be understood that by this very indication of the season, it is shown: 'I obtain such-and-such a season in the thousandth or hundredth year of the Dispensation, or of the Kaliyuga years, etc.' 'Shadow'—this is said with reference to the order that has come down in the Pāli text. However, from the point of view of the act of speaking, in the Kaliyuga years, etc., which are well-known in all countries, it should be explained thus: 'You should say: "In such-and-such a year, in such-and-such a season, in such-and-such a month, in the dark or bright fortnight, on a particular lunar day and weekday, in a part of the day such as the forenoon, when the measure of the shadow was such-and-such, or the measure of the water-clock was such-and-such, I obtained ordination."' It should be said: 'Having learned this well, and knowing the order of seniority with newcomers, you should practice accordingly.' Thus, this much of the path of discussion has come in the Vimativinodanī. As for the method of the Vajirabuddhiṭīkā, one part is included here, another part, due to its undecided nature, is a cause for doubt; therefore, it is not included here. ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha. ဥပသမ္ပဒါဝိနိစ္ဆယကထာလင်္ကာရော. The Adornment of the Discourse on the Determination of Higher Ordination. ၂၃. နိဿယဝိနိစ္ဆယကထာ 23. The Discourse on the Determination of Dependence. ၁၅၁. ဧဝံ ဥပသမ္ပဒါဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ နိဿယဝိနိစ္ဆယံ ကထေတုံ ‘‘နိဿယောတိ ဧတ္ထ ပနာ’’တိအာဒိမာဟ. တတ္ထ နိဿယနံ နိဿယော, သေဝနံ ဘဇနန္တျတ္ထော. နိပုဗ္ဗသိ သေဝါယန္တိ ဓာတု ဘာဝသာဓနော, န ‘‘နိဿာယ နံ ဝသတီတိ နိဿယော’’တိ ဣဓ ဝိယ အဝုတ္တကမ္မသာဓနော. တတ္ထ ဟိ သေဝိတဗ္ဗော ပုဂ္ဂလော လဗ္ဘတိ, ဣဓ ပန သေဝနကိရိယာတိ. ဣဒါနိ တံ နိဿယံ ပုစ္ဆာပုဗ္ဗင်္ဂမာယ ဝိဿဇ္ဇနာယ ဝိတ္ထာရတော ဌပေတုံ ‘‘ကေန ဒါတဗ္ဗော’’တိအာဒိမာဟ. တတ္ထ ကေန ဒါတဗ္ဗော, ကေန န ဒါတဗ္ဗောတိ နိဿယဒါယကံ ကတ္တာရံ ပုစ္ဆတိ, ကဿ ဒါတဗ္ဗော, ကဿ န ဒါတဗ္ဗောတိ နိဿယပဋိဂ္ဂါဟကံ သမ္ပဒါနံ, ကထံ ဂဟိတော ဟောတိ, ကထံ ပဋိပ္ပဿမ္ဘတီတိ ကာရဏံ, နိဿာယ ကေန ဝသိတဗ္ဗံ, ကေန န ဝသိတဗ္ဗန္တိ နိဿယပဋိပန္နကံ. တတော ပုစ္ဆာနုက္ကမေန ဝိဿဇ္ဇေတုံ ‘‘တတ္ထ’’တျာဒိမာဟ. န ကေဝလံ ဧတ္ထေဝ, အထ ခေါ နိဿယမုစ္စနင်္ဂေပိ ‘‘ဗျတ္တေနာ’’တိ အာဂတော. 151. Having explained the determination of higher ordination, now, to explain the determination of dependence, it is stated, beginning with 'Here, concerning dependence (nissayo)...' In this context, 'nissaya' means relying on; it has the meaning of service and association. The root 'si' preceded by 'ni', meaning 'to serve', forms a noun denoting an action (bhāvasādhano), not, as in the phrase 'nissāya naṃ vasatīti nissayo' ('one lives depending on him'), a noun denoting the object of the action. For in that case, a person to be served is obtained, but here it refers to the act of serving itself. Now, to set forth that dependence in detail by way of answers preceded by questions, it is stated, beginning with 'By whom should it be given?' Here, 'By whom should it be given, by whom should it not be given?' asks about the giver of dependence. 'To whom should it be given, to whom should it not be given?' asks about the recipient of dependence. 'How is it undertaken, how is it relinquished?' concerns the manner. 'Depending on whom should one live, depending on whom should one not live?' pertains to the one who has undertaken dependence. Then, to answer in the order of the questions, it is stated, beginning with 'In this case.' Not only here, but also in the section on the factors of release from dependence, the term 'by a competent one' appears. တတ္ထ [Pg.291] ဧတ္ထ စ ကော ဝိသေသောတိ အာဟ ‘‘ဧတ္ထ စ ‘ဗျတ္တော’တိ ဣမိနာ ပရိသုပဋ္ဌာပကော ဗဟုဿုတော ဝေဒိတဗ္ဗော’’တိ. ဣဒါနိ ပရိသုပဋ္ဌာပကလက္ခဏံ ဒဿေတုံ ‘‘ပရိသုပဋ္ဌာပကေန ဟီ’’တိအာဒိမာဟ. တတ္ထ အဘိဝိနယေတိ သကလေ ဝိနယပိဋကေ. ဝိနေတုန္တိ သိက္ခာပေတုံ. ဒွေ ဝိဘင်္ဂါ ပဂုဏာ ဝါစုဂ္ဂတာ ကာတဗ္ဗာတိ ဣဒံ ပရိပုစ္ဆာဝသေန ဥဂ္ဂဏှနံ သန္ဓာယ ဝုတ္တန္တိ ဝဒန္တိ. ဧကဿ ပမုဋ္ဌံ, ဣတရေသံ ပဂုဏံ ဘဝေယျာတိ အာဟ ‘‘တီဟိ ဇနေဟိ သဒ္ဓိံ ပရိဝတ္တနက္ခမာ ကာတဗ္ဗာ’’တိ. အဘိဓမ္မေတိ နာမရူပပရိစ္ဆေဒေ. ဟေဋ္ဌိမာ ဝါ တယော ဝဂ္ဂါတိ မဟာဝဂ္ဂတော ဟေဋ္ဌာ သဂါထာဝဂ္ဂေါ နိဒါနဝဂ္ဂေါ ခန္ဓဝဂ္ဂေါတိ ဣမေ တယော ဝဂ္ဂါ. ‘‘ဓမ္မပဒမ္ပိ သဟ ဝတ္ထုနာ ဥဂ္ဂဟေတုံ ဝဋ္ဋတီ’’တိ မဟာပစ္စရိယံ ဝုတ္တတ္တာ ဇာတကဘာဏကေန သာဋ္ဌကထံ ဇာတကံ ဥဂ္ဂဟေတွာပိ ဓမ္မပဒံ သဟ ဝတ္ထုနာ ဥဂ္ဂဟေတဗ္ဗမေဝ. What is the distinction between that context and this? It is said: 'Here, by this term "competent," a learned attendant of the assembly should be understood.' Now, to show the characteristics of one who attends to the assembly, it is stated, beginning with 'For by one who attends to the assembly...' In this context, 'in the higher Vinaya' means in the whole Vinaya Piṭaka. 'To train' means to instruct. 'The two Vibhaṅgas should be well-mastered and committed to memory'—this is said with reference to learning by way of questioning, they say. Should it be forgotten by one, it would be well-mastered by the others; thus it is said: 'They should be made capable of reciting in turn with three people.' 'In the higher Dhamma' means in the discrimination of name and form. 'Or the lower three sections' means the three sections below the Mahāvagga: the Sagāthāvagga, the Nidānavagga, and the Khandhavagga. 'It is proper to learn the Dhammapada along with its stories'—since this is stated in the Mahāpaccariya, even if a Jātaka reciter has learned the Jātaka with its commentary, the Dhammapada should still be learned along with its stories. ပဉ္စဟိ ဘိက္ခဝေ အင်္ဂေဟိ သမန္နာဂတေနာတိအာဒီသု န သာမဏေရော ဥပဋ္ဌာပေတဗ္ဗောတိ ဥပဇ္ဈာယေန ဟုတွာ သာမဏေရော န ဥပဋ္ဌာပေတဗ္ဗော. အသေက္ခေန သီလက္ခန္ဓေနာတိ အသေက္ခဿ သီလက္ခန္ဓောပိ အသေက္ခော သီလက္ခန္ဓော နာမ. အသေက္ခဿ အယန္တိ ဟိ အသေက္ခော, သီလက္ခန္ဓော. ဧဝံ သဗ္ဗတ္ထ. ဧဝဉ္စ ကတွာ ဝိမုတ္တိဉာဏဒဿနသင်္ခါတဿ ပစ္စဝေက္ခဏဉာဏဿပိ ဝသေန အပေက္ခိတွာ ဥပ္ပန္နာ အယံ ကထာ. အသေက္ခသီလန္တိ စ န အဂ္ဂဖလသီလမေဝ အဓိပ္ပေတံ, အထ ခေါ ယံ ကိဉ္စိ အသေက္ခသန္တာနေ ပဝတ္တသီလံ လောကိယလောကုတ္တရမိဿကဿ သီလဿ ဣဓာဓိပ္ပေတတ္တာ. သမာဓိက္ခန္ဓာဒီသုပိ ဝိမုတ္တိက္ခန္ဓပရိယောသာနေသု အယမေဝ နယော, တသ္မာ ယထာ သီလသမာဓိပညာက္ခန္ဓာ လောကိယမိဿကာ ကထိတာ, ဧဝံ ဝိမုတ္တိက္ခန္ဓောပီတိ တဒင်္ဂဝိမုတ္တိအာဒယောပိ ဝေဒိတဗ္ဗာ, န ပဋိပ္ပဿဒ္ဓိဝိမုတ္တိ ဧဝ. ဝိမုတ္တိဉာဏဒဿနံ ပန လောကိယမေဝ. တေနေဝ သံယုတ္တနိကာယဋ္ဌကထာယံ (သံ.နိ. အဋ္ဌ. ၁.၁.၁၃၅) ဝုတ္တံ ‘‘ပုရိမေဟိ [Pg.292] စတူဟိ ပဒေဟိ လောကိယလောကုတ္တရသီလသမာဓိပညာဝိမုတ္တိယော ကထိတာ, ဝိမုတ္တိဉာဏဒဿနံ ပစ္စဝေက္ခဏဉာဏံ ဟောတိ, တံ လောကိယမေဝါ’’တိ. In passages such as 'by one endowed with five qualities, O monks...', it means that a novice should not be caused to attend; that is, having become a preceptor, one should not allow a novice to attend upon oneself. 'By the aggregate of virtue of a non-learner' means that the aggregate of virtue of a non-learner is indeed called the aggregate of virtue of a non-learner. For this is the aggregate of virtue of a non-learner. Thus it is in all cases. And so, this discussion arises having been considered also in terms of the knowledge of reviewing, which is reckoned as the knowledge and vision of liberation. And 'the virtue of a non-learner' does not refer solely to the virtue of the highest fruition, but rather any virtue occurring in the continuum of a non-learner, because here, virtue that is a mixture of mundane and supramundane is intended. This same method applies to the aggregates of concentration and so on, up to the aggregate of liberation. Therefore, just as the aggregates of virtue, concentration, and wisdom are spoken of as mixed with the mundane, so too should the aggregate of liberation—including liberation by substitution of opposites and so on—be understood, and not only liberation by tranquillization. The knowledge and vision of liberation, however, is purely mundane. Thus, it is stated in the commentary to the Saṃyutta Nikāya (Saṃ. Ni. Aṭṭha. 1.1.135): 'By the first four terms, the virtues, concentrations, wisdoms, and liberations, both mundane and supramundane, are spoken of. The knowledge and vision of liberation is the knowledge of reviewing, and that is purely mundane.' အဿဒ္ဓေါတိအာဒီသု တီသု ဝတ္ထူသု သဒ္ဓါ ဧတဿ နတ္ထီတိ အဿဒ္ဓေါ. နတ္ထိ ဧတဿ ဟိရီတိ အဟိရိကော, အကုသလသမာပတ္တိယာ အဇိဂုစ္ဆမာနဿေတံ အဓိဝစနံ. န ဩတ္တပ္ပတီတိ အနောတ္တပ္ပီ, အကုသလသမာပတ္တိယာ န ဘာယတီတိ ဝုတ္တံ ဟောတိ. ကုစ္ဆိတံ သီဒတီတိ ကုသီတော, ဟီနဝီရိယဿေတံ အဓိဝစနံ. အာရဒ္ဓံ ဝီရိယံ ဧတဿာတိ အာရဒ္ဓဝီရိယော, သမ္မပ္ပဓာနယုတ္တဿေတံ အဓိဝစနံ. မုဋ္ဌာ သတိ ဧတဿာတိ မုဋ္ဌဿတီ, နဋ္ဌဿတီတိ ဝုတ္တံ ဟောတိ. ဥပဋ္ဌိတာ သတိ ဧတဿာတိ ဥပဋ္ဌိတဿတီ, နိစ္စံ အာရမ္မဏာဘိမုခပဝတ္တသတိဿေတံ အဓိဝစနံ. In the three instances of 'faithless' and so on: 'He has no faith' (saddhā etassa natthi), thus he is 'faithless' (assaddho). 'He has no shame' (natthi etassa hirī), thus he is 'shameless' (ahiriko); this is a term for one who does not feel disgust at the attainment of unwholesome states. 'He has no moral dread' (na ottappati), thus he is 'without moral dread' (anottappī); this means he does not fear the attainment of unwholesome states. 'He sinks in a blameworthy way' (kucchitaṃ sīdati), thus he is 'lazy' (kusīto); this is a term for one of weak energy. 'His energy is aroused' (āraddhaṃ vīriyaṃ etassa), thus he is 'energetic' (āraddhavīriyo); this is a term for one endowed with right exertion. 'His mindfulness is forgotten' (muṭṭhā sati etassa), thus he is 'unmindful' (muṭṭhassatī); this means his mindfulness is lost. 'His mindfulness is established' (upaṭṭhitā sati etassa), thus he is 'established in mindfulness' (upaṭṭhitassatī); this is a term for one whose mindfulness constantly proceeds directed towards its object. အဓိသီလေ သီလဝိပန္နော စ အဇ္ဈာစာရေ အာစာရဝိပန္နော စ အာပဇ္ဇိတွာ အဝုဋ္ဌိတော အဓိပ္ပေတော. သဿတုစ္ဆေဒသင်္ခါတံ အန္တံ ဂဏှာတိ, ဂါဟယတီတိ ဝါ အန္တဂ္ဂါဟိကာ, မိစ္ဆာဒိဋ္ဌိ. ပုရိမာနိ ဒွေ ပဒါနီတိ ‘‘န ပဋိဗလော ဟောတိ အန္တေဝါသိံ ဝါ သဒ္ဓိဝိဟာရိံ ဝါ ဂိလာနံ ဥပဋ္ဌာတုံ ဝါ ဥပဋ္ဌာပေတုံ ဝါ, အနဘိရတံ ဝူပကာသေတုံ ဝါ ဝူပကာသာပေတုံ ဝါ’’တိ ဣမာနိ ဒွေ ပဒါနိ. One who is corrupt in virtue with regard to higher morality, and corrupt in conduct with regard to proper conduct, having fallen into an offense and not having risen from it, is intended. 'It grasps the extreme reckoned as eternalism and annihilation,' or 'causes others to grasp it,' hence it is 'a grasper of extremes' (antaggāhikā); this is wrong view. The first two phrases are: 'He is not capable of attending to a sick pupil or co-resident, nor of arranging for their care; nor of reassuring one who is discontented, nor of arranging for them to be reassured'—these are the two phrases. အဘိ ဝိသိဋ္ဌော ဥတ္တမော သမာစာရော အဘိသမာစာရော, အဘိသမာစာရောဝ အာဘိသမာစာရိကောတိ စ သိက္ခိတဗ္ဗတော သိက္ခာတိ စ အာဘိသမာစာရိကသိက္ခာ. အဘိသမာစာရံ ဝါ အာရဗ္ဘ ပညတ္တာ သိက္ခာ အာဘိသမာစာရိကသိက္ခာ, ခန္ဓကဝတ္တပရိယာပန္နသိက္ခာယေတံ အဓိဝစနံ. မဂ္ဂဗြဟ္မစရိယဿ အာဒိဘူတာတိ အာဒိဗြဟ္မစရိယကာ, ဥဘတောဝိဘင်္ဂပရိယာပန္နသိက္ခာယေတံ အဓိဝစနံ. တေနေဝ ‘‘ဥဘတောဝိဘင်္ဂပရိယာပန္နံ [Pg.293] ဝါ အာဒိဗြဟ္မစရိယကံ, ခန္ဓကဝတ္တပရိယာပန္နံ အာဘိသမာစာရိက’’န္တိ ဝိသုဒ္ဓိမဂ္ဂေ (ဝိသုဒ္ဓိ. ၁.၁၁) ဝုတ္တံ, တသ္မာ သေက္ခပဏ္ဏတ္တိယန္တိ ဧတ္ထ သိက္ခိတဗ္ဗတော သေက္ခာ, ဘဂဝတာ ပညတ္တတ္တာ ပဏ္ဏတ္တိ, သဗ္ဗာပိ ဥဘတောဝိဘင်္ဂပရိယာပန္နာ သိက္ခာပဒပဏ္ဏတ္တိ ‘‘သေက္ခပဏ္ဏတ္တီ’’တိ ဝုတ္တာတိ ဂဟေတဗ္ဗံ. တေနေဝ ဂဏ္ဌိပဒေပိ ဝုတ္တံ ‘‘သေက္ခပဏ္ဏတ္တိယန္တိ ပါရာဇိကမာဒိံ ကတွာ သိက္ခိတဗ္ဗသိက္ခာပဒပညတ္တိယ’’န္တိ. သေသမေတ္ထ ဥတ္တာနတ္ထမေဝါတိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၈၄). 'Exceedingly distinguished, supreme conduct' is abhisamācāra. Abhisamācāra itself is ābhisamācārika; and because it is to be trained in (sikkhitabbato), it is a training (sikkhā); thus it is ābhisamācārikasikkhā. Or, the training prescribed concerning abhisamācāra is ābhisamācārikasikkhā; this is a term for the training included in the duties of the Khandhakas. 'Because it is the beginning of the holy life of the path,' it is ādibrahmacariyakā; this is a term for the training included in both Vibhaṅgas. Thus, in the Visuddhimagga (Visuddhi. 1.11), it is said: 'What is included in both Vibhaṅgas is ādibrahmacariyakaṃ; what is included in the duties of the Khandhakas is ābhisamācārikaṃ.' Therefore, regarding 'sekkhapaṇṇatti,' 'sekkhā' is so called because it is to be trained in, and 'paṇṇatti' because it has been prescribed by the Blessed One. It should be understood that all the prescribed training rules included in both Vibhaṅgas are called 'sekkhapaṇṇatti.' Thus, it is also stated in the Gaṇṭhipada: 'Sekkhapaṇṇatti means the prescribed training rules that are to be trained in, beginning with the pārājikas.' The rest here is of clear meaning—so it is in the Sāratthadīpanī (Sārattha. ṭī. Mahāvagga 3.84). ဥပဇ္ဈာယာစရိယကထာယံ န သာမဏေရော ဥပဋ္ဌာပေတဗ္ဗောတိ ဥပဇ္ဈာယေန ဟုတွာ န ပဗ္ဗာဇေတဗ္ဗော. အသေက္ခဿ အယန္တိ အသေက္ခော, လောကိယလောကုတ္တရော သီလက္ခန္ဓော. အန္တဂ္ဂါဟိကာယာတိ သဿတုစ္ဆေဒကောဋ္ဌာသဂ္ဂါဟိကာယ. ပစ္ဆိမာနိ ဒွေတိ အပ္ပဿုတော ဟောတိ, ဒုပ္ပညော ဟောတီတိ ဣမာနိ ဒွေ အင်္ဂါနိ. ပစ္ဆိမာနိ တီဏီတိ န ပဋိဗလော ဥပ္ပန္နံ ကုက္ကုစ္စံ ဓမ္မတော ဝိနောဒေတုံ, အာပတ္တိံ န ဇာနာတိ, အာပတ္တိဝုဋ္ဌာနံ န ဇာနာတီတိ ဣမာနိ တီဏိ. ကုက္ကုစ္စဿ ဟိ ပါဠိအဋ္ဌကထာနယသင်္ခါတဓမ္မတော ဝိနောဒေတုံ အပ္ပဋိဗလတာ နာမ အဗျတ္တတ္တာ ဧဝ ဟောတီတိ သာပိ အာပတ္တိအင်္ဂမေဝ ဝုတ္တာ. In the discussion of preceptors and teachers, 'a novice should not be caused to attend' means that having become a preceptor, one should not give the going forth to a novice. 'Of the non-learner' means the non-learner's aggregate of virtue, which is mundane and supramundane. 'By a grasper of extremes' means by one who grasps the positions of eternalism and annihilation. 'The last two' refers to these two factors: he is unlearned, and he is unwise. 'The last three' refers to these three: he is not capable of dispelling arisen remorse according to the Dhamma; he does not know an offense; and he does not know how to rise from an offense. For the inability to dispel remorse according to the Dhamma—reckoned as the method of the Pāli and its commentaries—is indeed due to incompetence; thus, that too is spoken of as a factor relating to offense. အဘိ ဝိသိဋ္ဌော ဥတ္တမော သမာစာရော အဘိသမာစာရော, ဝတ္တပ္ပဋိပတ္တိသီလံ, တံ အာရဗ္ဘ ပညတ္တာ ခန္ဓကသိက္ခာပဒသင်္ခါတာ သိက္ခာ အာဘိသမာစာရိကာ. သိက္ခာပဒမ္ပိ ဟိ တဒတ္ထပရိပူရဏတ္ထိကေဟိ ဥဂ္ဂဟဏာဒိဝသေန သိက္ခိတဗ္ဗတော သိက္ခာတိ ဝုစ္စတိ. မဂ္ဂဗြဟ္မစရိယဿ အာဒိဘူတာ ကာရဏဘူတာ အာဒိဗြဟ္မစရိယကာ, ဥဘတောဝိဘင်္ဂပရိယာပန္နသိက္ခာပဒံ. တေနေဝေတ္ထ ဝိသုဒ္ဓိမဂ္ဂေပိ (ဝိသုဒ္ဓိ. ၁.၁၁) ‘‘ဥဘတောဝိဘင်္ဂပရိယာပန္နံ သိက္ခာပဒံ အာဒိဗြဟ္မစရိယကံ, ခန္ဓကဝတ္တပရိယာပန္နံ အာဘိသမာစာရိက’’န္တိ ဝုတ္တံ, တသ္မာ သေက္ခပဏ္ဏတ္တိယန္တိ ဧတ္ထ သိက္ခိတဗ္ဗတော သေက္ခာ, ဘဂဝတာဝ [Pg.294] ပညတ္တတ္တာ ပညတ္တိ. သဗ္ဗာပိ ဥဘတောဝိဘင်္ဂပရိယာပန္နာ သိက္ခာပဒပဏ္ဏတ္တိ ‘‘သေက္ခပဏ္ဏတ္တီ’’တိ ဝုတ္တာတိ ဂဟေတဗ္ဗံ. နာမရူပပရိစ္ဆေဒေတိ ဧတ္ထ ကုသလတ္တိကာဒီဟိ ဝုတ္တံ ဇာတိဘူမိပုဂ္ဂလသမ္ပယောဂဝတ္ထာရမ္မဏကမ္မဒွါရလက္ခဏရသာဒိဘေဒေဟိ ဝေဒနာက္ခန္ဓာဒိစတုဗ္ဗိဓံ သနိဗ္ဗာနံ နာမံ, ဘူတောပါဒါယဘေဒံ ရူပဉ္စ ပရိစ္ဆိန္ဒိတွာ ဇာနနပညာ, တပ္ပကာသကော စ ဂန္ထော နာမရူပပရိစ္ဆေဒေါ နာမ. ဣမိနာ အဘိဓမ္မတ္ထကုသလေန ဘဝိတဗ္ဗန္တိ ဒဿေတိ. သိက္ခာပေတုန္တိ ဥဂ္ဂဏှာပေတုန္တိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၈၄) ဝုတ္တံ. 'Exceedingly distinguished, supreme conduct' is abhisamācāra, which is the morality of duties and practices. The training prescribed concerning that, reckoned as the Khandhaka training rules, is ābhisamācārikā. Indeed, a training precept (sikkhāpada) is called 'training' (sikkhā) because it must be learned through study and other means by those desirous of fulfilling its purpose. The initial cause and foundation of the holy life of the path is ādibrahmacariya, which is the training precept included in both Vibhaṅgas. Therefore, in the Visuddhimagga (Visuddhi. 1.11), it is said: 'The training precept included in both Vibhaṅgas is ādibrahmacariya, while that pertaining to the Khandhakas and duties is ābhisamācārika.' Thus, in the term 'sekkhapaṇṇatti', 'sekkhā' refers to that which is to be trained in, and 'paññatti' refers to that which has been laid down, because it was laid down by the Blessed One. It should be understood that all the prescribed training precepts included in both Vibhaṅgas are called 'sekkhapaṇṇatti'. The 'discrimination of name and form' (nāmarūpapariccheda) here refers to the wisdom that distinguishes name (nāma)—the fourfold classification, such as the feeling aggregate, etc., that are explained in terms of the wholesome triad, etc., according to differences of birth, plane, person, association, base, object, action, door, characteristic, function, etc., including Nibbāna—and form (rūpa)—distinguishing between the primary elements and derived form. The wisdom that discerns this, and the text that explains it, are called the 'discrimination of name and form.' This shows that one should become skilled in the meaning of the Abhidhamma. 'To train' (sikkhāpeti) means 'to cause to learn' (uggaṇhāpeti), as is said in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.84). ၁၅၃. အာယသ္မတော နိဿာယ ဝစ္ဆာမီတိ ဧတ္ထ အာယသ္မတောတိ ဥပယောဂတ္ထေ သာမိဝစနံ, အာယသ္မန္တံ နိဿာယ ဝသိဿာမီတိ အတ္ထော. ယံ ပန ဝုတ္တံ သမန္တပါသာဒိကာယံ (မဟာဝ. အဋ္ဌ. ၇၆) ‘‘ဗျတ္တော…ပေ… ဝုတ္တလက္ခဏောယေဝါ’’တိ, တံ ပရိသူပဋ္ဌာကဗဟုဿုတံ သန္ဓာယ ဝဒတိ. ပဗ္ဗဇ္ဇာဥပသမ္ပဒဓမ္မန္တေဝါသိကေဟိ ပန…ပေ… တာဝ ဝတ္တံ ကာတဗ္ဗန္တိ ပဗ္ဗဇ္ဇာစရိယဥပသမ္ပဒါစရိယဓမ္မာစရိယာနံ ဧတေဟိ ယထာဝုတ္တဝတ္တံ ကာတဗ္ဗံ. တတ္ထ ယေန သိက္ခာပဒါနိ ဒိန္နာနိ, အယံ ပဗ္ဗဇ္ဇာစရိယော. ယေန ဥပသမ္ပဒကမ္မဝါစာ ဝုတ္တာ, အယံ ဥပသမ္ပဒါစရိယော. ယော ဥဒ္ဒေသံ ဝါ ပရိပုစ္ဆံ ဝါ ဒေတိ, အယံ ဓမ္မာစရိယောတိ ဝေဒိတဗ္ဗံ. သေသမေတ္ထ ဥတ္တာနတ္ထမေဝ. 153. In the phrase 'Āyasmato nissāya vacchāmi,' the word 'āyasmato' is a genitive used in the sense of relation, meaning 'Āyasmantaṃ nissāya vasissāmi' (I will dwell relying on the Venerable One). As for what is stated in the Samantapāsādikā (Mahāva. Aṭṭha. 76), 'byatto…pe… vuttalakkhaṇoyevā,' this is said with reference to a learned monk who attends upon the assembly. Regarding novices, the fully ordained, and students of the Dhamma… the duty should be performed for the preceptor of the going forth (pabbajjācariya), the preceptor of the higher ordination (upasampadācariya), and the Dhamma teacher (dhammācariya), in accordance with what has been stated. Here, the one by whom the training precepts are given is the preceptor of the going forth. The one by whom the formal act of ordination is recited is the preceptor of the higher ordination. The one who gives instruction or asks questions is to be understood as the Dhamma teacher. The rest here is clear in meaning. ၁၅၄. နိဿယပဋိပ္ပဿဒ္ဓိကထာယံ ဒိသံ ဂတောတိ ပုန အာဂန္တုကာမော, အနာဂန္တုကာမော ဝါ ဟုတွာ ဝါသတ္ထာယ ကဉ္စိ ဒိသံ ဂတော. ဘိက္ခုဿ သဘာဂတန္တိ ပေသလဘာဝံ. ဩလောကေတွာတိ ဥပပရိက္ခိတွာ. ဝိဗ္ဘန္တေ…ပေ… တတ္ထ ဂန္တဗ္ဗန္တိ ဧတ္ထ ‘‘သစေ ကေနစိ ကရဏီယေန တဒဟေဝ ဂန္တုံ အသက္ကောန္တော ‘ကတိပါဟေန ဂမိဿာမီ’တိ ဂမနေ သဥဿာဟော ဟောတိ, ရက္ခတီ’’တိ ဝဒန္တိ. မာ ဣဓ ပဋိက္ကမီတိ မာ [Pg.295] ဣဓ ပဝိသိ. တတြေဝ ဝသိတဗ္ဗန္တိ တတ္ထေဝ နိဿယံ ဂဟေတွာ ဝသိတဗ္ဗံ. တံယေဝ ဝိဟာရံ…ပေ… ဝသိတုံ ဝဋ္ဋတီတိ ဧတ္ထ ဥပဇ္ဈာယေန ပရိစ္စတ္တတ္တာ ဥပဇ္ဈာယသမောဓာနပရိဟာရော နတ္ထိ, တသ္မာ ဥပဇ္ဈာယသမောဓာနဂတဿပိ အာစရိယဿ သန္တိကေ ဂဟိတနိဿယော န ပဋိပ္ပဿမ္ဘတိ. 154. In the discussion on the relinquishment of dependence, 'gone to a region' means having gone to some region for the sake of dwelling, with or without the intention to return. 'Congeniality with the monk' refers to amiability. 'Having looked around' means having investigated. Regarding 'Having dispersed… should go there,' here it is said: 'If, due to some duty, one is unable to go on that very day, but is resolved to go, thinking, “I will go in a few days,” the dependence is protected.' 'Do not retreat here' means do not enter here. 'One should dwell right there' means one should take dependence and dwell right there. Regarding 'it is proper to dwell in that very monastery…,' here, because one has been abandoned by the preceptor, the possibility of reconciliation with the preceptor is not precluded. Therefore, even for one who has gone to reconcile with the preceptor, the dependence taken in the teacher’s presence is not relinquished. အာစရိယမှာ နိဿယပဋိပ္ပဿဒ္ဓီသု အာစရိယော ပက္ကန္တော ဝါ ဟောတီတိ ဧတ္ထ ‘‘ပက္ကန္တောတိ ဒိသံ ဂတော’’တိအာဒိနာ ဥပဇ္ဈာယဿ ပက္ကမနေ ယော ဝိနိစ္ဆယော ဝုတ္တော, သော တတ္ထ ဝုတ္တနယေနေဝ ဣဓာပိ သက္ကာ ဝိညာတုန္တိ တံ အဝတွာ ‘‘ကောစိ အာစရိယော အာပုစ္ဆိတွာ ပက္ကမတီ’’တိအာဒိနာ အညောယေဝ နယော အာရဒ္ဓေါ. အယဉ္စ နယော ဥပဇ္ဈာယပက္ကမနေပိ ဝေဒိတဗ္ဗောယေဝ. ဤဒိသေသု ဟိ ဌာနေသု ဧကတ္ထဝုတ္တလက္ခဏံ အညတ္ထာပိ ဒဋ္ဌဗ္ဗံ. သစေ ဒွေ လေဍ္ဍုပါတေ အတိက္ကမိတွာ နိဝတ္တတိ, ပဋိပ္ပဿဒ္ဓေါ ဟောတီတိ ဧတ္ထ ဧတ္တာဝတာ ဒိသာပက္ကန္တော နာမ ဟောတီတိ အန္တေဝါသိကေ အနိက္ခိတ္တဓုရေပိ နိဿယော ပဋိပ္ပဿမ္ဘတိ. အာစရိယုပဇ္ဈာယာ ဒွေ လေဍ္ဍုပါတေ အတိက္ကမ္မ အညသ္မိံ ဝိဟာရေ ဝသန္တီတိ ဗဟိဥပစာရသီမာယံ အန္တေဝါသိကသဒ္ဓိဝိဟာရိကာနံ ဝသနဋ္ဌာနတော ဒွေ လေဍ္ဍုပါတေ အတိက္ကမ္မ အညသ္မိံ သေနာသနေ ဝသန္တိ, အန္တောဥပစာရသီမာယံ ပန ဒွေ လေဍ္ဍုပါတေ အတိက္ကမိတွာပိ ဝသတော နိဿယော န ပဋိပ္ပဿမ္ဘတိ. ‘‘သစေပိ အာစရိယော မုဉ္စိတုကာမောဝ ဟုတွာ နိဿယပဏာမနာယ ပဏာမေတီ’’တိအာဒိ သဗ္ဗံ ဥပဇ္ဈာယဿ အာဏတ္တိယမ္ပိ ဝေဒိတဗ္ဗန္တိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၈၃) ဝုတ္တံ. Regarding the cessation of dependence on a teacher: Concerning 'the teacher has departed,' the determination stated for a preceptor's departure—'departed means gone to a region,' etc.—can be understood to apply here by the same method. Without stating that, a different method is introduced: 'a certain teacher departs after taking leave,' etc. This method should also be understood in the case of a preceptor's departure, for in such cases, a principle stated in one place should be seen to apply elsewhere. Regarding 'If he goes beyond two clod-throws and returns, it is relinquished,' here, by that much he is considered to have 'departed to a region,' so that even if the student has not relinquished his duties, the dependence is relinquished. 'The teacher and preceptor, having gone beyond two clod-throws, reside in another monastery' means that, being outside the outer precinct, they reside in another lodging beyond two clod-throws from the dwelling place of the student or co-resident. Within the inner precinct, however, even if one resides beyond two clod-throws, dependence is not relinquished. 'Even if the teacher, wishing to release him, dismisses him by a formal act of relinquishing dependence,' etc.—all this should be understood to apply also to the preceptor's instruction, as stated in the Sāratthadīpanī (Sārattha-ṭīkā, Mahāvagga 3.83). ၁၅၃. သာဟူတိ သာဓု သုန္ဒရံ. လဟူတိ အဂရု, သုဘရတာတိ အတ္ထော. ဩပါယိကန္တိ ဥပါယပဋိသံယုတ္တံ, ဧဝံ ပဋိပဇ္ဇနံ နိတ္ထရဏုပါယောတိ အတ္ထော. ပတိရူပန္တိ သာမီစိကမ္မမိဒန္တိ အတ္ထော[Pg.296]. ပါသာဒိကေနာတိ ပသာဒါဝဟေန, ကာယဝစီပယောဂေန သမ္ပာဒေဟီတိ အတ္ထော. ကာယေနာတိ ဧတဒတ္ထဝိညာပကံ ဟတ္ထမုဒ္ဒါဒိံ ဒဿေန္တော ကာယေန ဝိညာပေတိ. ‘‘သာဓူ’’တိ သမ္ပဋိစ္ဆနံ သန္ဓာယာတိ ဥပဇ္ဈာယေန ‘‘သာဟူ’’တိအာဒီသု ဝုတ္တေသု သဒ္ဓိဝိဟာရိကဿ ‘‘သာဓူ’’တိ သမ္ပဋိစ္ဆနဝစနံ သန္ဓာယ ‘‘ကာယေန ဝိညာပေတီ’’တိအာဒိ ဝုတ္တန္တိ အဓိပ္ပာယော. အာယာစနဒါနမတ္တေနာတိ သဒ္ဓိဝိဟာရိကဿ ပဌမံ အာယာစနမတ္တေန, တတော ဥပဇ္ဈာယဿ စ ‘‘သာဟူ’’တိအာဒိနာ ဝစနမတ္တေနာတိ အတ္ထော. အာစရိယဿ သန္တိကေ နိဿယဂ္ဂဟဏေ အာယသ္မတော နိဿာယ ဝစ္ဆာမီတိ အာယသ္မန္တံ နိဿာယ ဝသိဿာမီတိ အတ္ထော. 153. 'Sāhu' means good, beautiful. 'Lahu' means not heavy; the meaning is 'easy to bear'. 'Opāyika' means connected with a means; the meaning is that such practice is a means of liberation. 'Patirūpa' means 'this is a proper action'. 'Pāsādikena' means 'in a manner that inspires confidence'; the meaning is 'accomplish it through bodily and verbal effort'. 'Kāyena' means that one makes something known by the body, by showing a hand gesture or the like that conveys the meaning. The statement 'he makes known by the body,' etc., is said with reference to the saddhivihārika's word of acceptance, 'Sādhu,' which is uttered in response to the preceptor saying 'Sāhu,' etc.; this is the intention. 'By the mere act of requesting and giving' means: first, by the mere request from the saddhivihārika, and then by the mere utterance of 'Sādhu,' etc., by the preceptor. In the context of taking dependence on a teacher, the phrase 'Āyasmato nissāya vacchāmi' means 'Āyasmantaṃ nissāya vasissāmi' (I will dwell relying on the venerable one). ၁၅၄. နိဿယပဋိပ္ပဿဒ္ဓိကထာယံ ယော ဝါ ဧကသမ္ဘောဂပရိဘောဂေါ, တဿ သန္တိကေ နိဿယော ဂဟေတဗ္ဗောတိ ဣမိနာ လဇ္ဇီသု ဧဝ နိဿယဂ္ဂဟဏံ နိယောဇေတိ အလဇ္ဇီသု ပဋိက္ခိတ္တတ္တာ. ဧတ္ထ စ ပရိဘောဂသဒ္ဒေန ဧကကမ္မာဒိကော သံဝါသော ဂဟိတော ပစ္စယပရိဘောဂဿ သမ္ဘောဂသဒ္ဒေန ဂဟိတတ္တာ. ဧတေန စ သမ္ဘောဂသံဝါသာနံ အလဇ္ဇီဟိ သဒ္ဓိံ န ကတ္တဗ္ဗတံ ဒဿေတိ. ပရိဟာရော နတ္ထီတိ အာပတ္တိပရိဟာရော နတ္ထိ. တာဒိသောတိ ယတ္ထ နိဿယော ဂဟိတပုဗ္ဗော, ယော စ ဧကသမ္ဘောဂပရိဘောဂေါ, တာဒိသော. တထာ ဝုတ္တန္တိ ‘‘လဟုံ အာဂမိဿတီ’’တိ ဝုတ္တဉ္စေတိ အတ္ထော. စတ္တာရိ ပဉ္စ ဒိဝသာနီတိ ဣဒံ ဥပလက္ခဏမတ္တံ. ယဒိ ဧကာဟဒွီဟေန သဘာဂတာ ပညာယတိ, ဉာတဒိဝသေ ဂဟေတဗ္ဗောဝ. အထာပိ စတုပဉ္စာဟေနပိ န ပညာယတိ, ယတ္တကေဟိ ဒိဝသေဟိ ပညာယတိ, တတ္တကာနိ အတိက္ကာမေတဗ္ဗာနိ. သဘာဂတံ ဩလောကေမီတိ ပန လေသော န ကာတဗ္ဗော. ဒဟရာ သုဏန္တီတိ ဧတ္ထ အသုတွာပိ ‘‘အာဂမိဿတိ, ကေနစိ အန္တရာယေန စိရာယန္တီ’’တိ သညာယ သတိပိ လဗ္ဘတေဝ ပရိဟာရော[Pg.297]. တေနာဟ ‘‘ဣဓေဝါဟံ ဝသိဿာမီတိ ပဟိဏတိ, ပရိဟာရော နတ္ထီ’’တိ. ဧကဒိဝသမ္ပိ ပရိဟာရော နတ္ထီတိ ဂမနေ နိရုဿာဟံ သန္ဓာယ ဝုတ္တံ, သဥဿာဟဿ ပန သေနာသနပဋိသာမနာဒိဝသေန ကတိပါဟေ ဂတေပိ န ဒေါသော. 154. In the discussion on the withdrawal of dependence, it is said that dependence should be taken from one who has common communion and common use. By this, it is enjoined that the taking of dependence should be only from the conscientious, as it is prohibited from the shameless. Here, by the word 'paribhoga' (use), co-residence for a single formal act and so forth is meant, since the use of requisites is encompassed by the word 'sambhoga' (communion). And by this, it is shown that communion and co-residence with the shameless should not be undertaken. 'There is no exemption' means there is no exemption from the offense. 'Such a one' means one from whom dependence has been taken before, and who has common communion and common use. 'As stated' means it was said, 'He will return soon.' 'Four or five days' is merely an indication. If suitability is ascertained in one or two days, dependence should be taken on the day it is known. But if suitability is not ascertained even in four or five days, one should wait for as many days as it takes for it to be ascertained. However, one should not make the excuse, 'I am examining for suitability.' Regarding 'the young ones hear,' even without having heard, if there is the perception, 'He will return; he is delayed by some obstacle,' an exemption is indeed available. Therefore, it is said: 'If he sends word, "I will stay right here," there is no exemption.' 'There is no exemption even for a single day' is said with reference to one who is unenthusiastic about going. For one who is enthusiastic, however, there is no fault even if a few days pass due to arranging lodging and so on. တတြေဝ ဝသိတဗ္ဗန္တိ တတြ သဘာဂဋ္ဌာနေ ဧဝ နိဿယံ ဂဟေတွာ ဝသိတဗ္ဗံ. တံယေဝ ဝိဟာရံ…ပေ… ဝသိတုံ ဝဋ္ဋတီတိ ဣမိနာ ဥပဇ္ဈာယေ သင်္ဂဏှန္တေယေဝ တံသမောဓာနေ နိဿယပဋိပ္ပဿဒ္ဓိ ဝုတ္တာ, တသ္မိံ ပန ကောဓေန ဝါ ဂဏနိရပေက္ခတာယ ဝါ အသင်္ဂဏှန္တေ အညေသု ဂဟိတော နိဿယော န ပဋိပ္ပဿမ္ဘတီတိ ဒဿေတိ. 'One should dwell right there' means one should dwell having taken dependence in that very suitable place. By 'It is proper to dwell in that very monastery…,' it is said that the withdrawal of dependence is declared in that assembly only when the preceptor is accommodating. But it is shown that when he is not accommodating, due to anger or disregard for the group, the dependence taken from others does not cease. အာစရိယမှာ နိဿယပဋိပ္ပဿဒ္ဓိယံ ဝုတ္တော ‘‘ကောစိ အာစရိယော’’တိအာဒိကော နယော ဥပဇ္ဈာယပက္ကမနာဒီသုပိ နေတွာ တတ္ထ စ ဝုတ္တော ဣဓာပိ နေတွာ ယထာရဟံ ယောဇေတဗ္ဗော. ဒွေ လေဍ္ဍုပါတေ အတိက္ကမ္မ အညသ္မိံ ဝိဟာရေ ဝသန္တီတိ ဥပစာရသီမတော ဗဟိ အညသ္မိံ ဝိဟာရေ အန္တေဝါသိကာဒီနံ ဝသနဋ္ဌာနတော ဒွေ လေဍ္ဍုပါတေ အတိက္ကမိတွာ ဝသန္တိ. တေန ဗဟိဥပစာရေပိ အန္တေဝါသိကာဒီနံ ဝသနဋ္ဌာနတော ဒွိန္နံ လေဍ္ဍုပါတာနံ အန္တရေ အာသန္နေ ပဒေသေ ဝသတိ, နိဿယော န ပဋိပ္ပဿမ္ဘတီတိ ဒဿေတိ. အန္တောဥပစာရသီမာယံ ပန ဒွေ လေဍ္ဍုပါတေ အတိက္ကမိတွာ ဝသတော နိဿယော န ပဋိပ္ပဿမ္ဘတေဝါတိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၈၃) ဝုတ္တံ. In the section on the withdrawal of dependence from a teacher, the method stated, beginning with 'any teacher,' should be applied to cases such as the departure of a preceptor, and what is stated there should also be applied here as is appropriate. 'Dwelling in another monastery after crossing two clod-throws' means they dwell in another monastery outside the precincts' boundary, having crossed two clod-throws from the dwelling place of the pupils and others. By this it is shown that even in the outer precincts, if one dwells in a nearby place within two clod-throws of the dwelling place of the pupils and others, the dependence does not cease. However, in the Vimativinodanī it is said that for one dwelling within the precincts' boundary after crossing two clod-throws, the dependence certainly does not cease. ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus, in the Vinayālaṅkāra, the commentary on the Vinayasaṅgaha, နိဿယဝိနိစ္ဆယကထာလင်္ကာရော နာမ The Ornament Called the Discussion on the Determination of Dependence. တေဝီသတိမော ပရိစ္ဆေဒေါ. The Twenty-Third Chapter. ၂၄. သီမာဝိနိစ္ဆယကထာ 24. The Discussion on the Determination of Boundaries ၁၅၆. ဧဝံ [Pg.298] နိဿယဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ သီမာဝိနိစ္ဆယံ ကထေတုံ ‘‘သီမာတိ ဧတ္ထ’’တျာဒိမာဟ. တတ္ထ သီမာတိ သိနီယတေ သမဂ္ဂေန သံဃေန ကမ္မဝါစာယ ဗန္ဓီယတေတိ သီမာ. သိ ဗန္ဓနေတိ ဓာတု, မ-ပစ္စယော, ကိယာဒိဂဏောယံ. ဝိဘာဂဝန္တာနံ သဘာဝဝိဘာဝနံ ဝိဘာဂေန ဝိနာ န ဟောတီတိ အာဟ ‘‘သီမာ နာမေသာ…ပေ… ဟောတီ’’တိ. တတ္ထ ဗဒ္ဓသီမံ တာဝ ဒဿေတုံ ‘‘တတ္ထ ဧကာဒသ’’တျာဒိမာဟ. 156. Having thus explained the determination of dependence, now, to explain the determination of boundaries, he begins, 'Herein, sīmā…' Herein, it is a 'sīmā' because it is bound (sinīyate), tied by the united Saṅgha with a formal act. The root is 'si,' meaning 'to bind,' with the suffix 'ma'; it belongs to the kiyādi group. Because the manifestation of the nature of things that have divisions does not occur without division, he says, 'This, namely a boundary… exists.' Therein, to first show a bound boundary, he begins, 'Therein, eleven…' ဝီသတိဝဂ္ဂကရဏီယပရမတ္တာ သံဃကမ္မဿ ဟေဋ္ဌိမန္တတော ယတ္ထ ကမ္မာရဟေန သဒ္ဓိံ ဧကဝီသတိ ဘိက္ခူ နိသီဒိတုံ သက္ကောန္တိ, တတ္တကေ ပဒေသေ သီမံ ဗန္ဓိတုံ ဝဋ္ဋတိ, န တတော ဩရန္တိ အာဟ ‘‘အတိခုဒ္ဒကာ နာမ ယတ္ထ ဧကဝီသတိ ဘိက္ခူ နိသီဒိတုံ န သက္ကောန္တီ’’တိ. ပုရတ္ထိမာယ ဒိသာယာတိ ဣဒံ နိဒဿနမတ္တံ, တဿံ ပန ဒိသာယံ နိမိတ္တေ အသတိ ယတ္ထ အတ္ထိ, တတော ပဋ္ဌာယ ပဌမံ ‘‘ပုရတ္ထိမာယ အနုဒိသာယ, ဒက္ခိဏာယ ဒိသာယာ’’တိအာဒိနာ သမန္တာ ဝိဇ္ဇမာနဋ္ဌာနေသု နိမိတ္တာနိ ကိတ္တေတွာ ပုန ‘‘ပုရတ္ထိမာယ အနုဒိသာယာ’’တိ ပဌမကိတ္တိတံ ပဋိကိတ္တေတုံ ဝဋ္ဋတိ တီဟိ နိမိတ္တေဟိ သိင်္ဃာဋကသဏ္ဌာနာယပိ သီမာယ သမ္မန္နိတဗ္ဗတော. တိက္ခတ္တုံ သီမမဏ္ဍလံ သမ္ဗန္ဓန္တေနာတိ ဝိနယဓရေန သယံ ဧကသ္မိံယေဝ ဌာနေ ဌတွာ ကေဝလံ နိမိတ္တကိတ္တနဝစနေနေဝ သီမမဏ္ဍလံ သမန္တာ နိမိတ္တေန နိမိတ္တံ ဗန္ဓန္တေနာတိ အတ္ထော. တံတံနိမိတ္တဋ္ဌာနံ အဂန္တွာပိ ဟိ ကိတ္တေတုံ ဝဋ္ဋတိ. တိယောဇနပရမာယပိ သီမာယ သမန္တတော တိက္ခတ္တုံ အနုပရိဂမနဿ ဧကဒိဝသေန ဒုက္ကရတ္တာ ဝိနယဓရေန သယံ အဒိဋ္ဌမ္ပိ ပုဗ္ဗေ ဘိက္ခူဟိ ယထာဝဝတ္ထိတံ နိမိတ္တံ ‘‘ပါသာဏော ဘန္တေ’’တိအာဒိနာ ကေနစိ ဝုတ္တာနုသာရေန သလ္လက္ခေတွာ ‘‘ဧသော ပါသာဏော နိမိတ္တ’’န္တိအာဒိနာ ကိတ္တေတုမ္ပိ ဝဋ္ဋတိ ဧဝ. Since the minimum for a Saṅgha act is that which has a maximum to be done by a chapter of twenty, it is proper to bind a boundary in a place where twenty-one bhikkhus, including one fit for the formal act, are able to sit; not less than that. He says: 'That which is too small is where twenty-one bhikkhus are not able to sit.' 'In the eastern direction' is just an example. If there is no landmark in that direction, one may start from where there is one, first announcing the landmarks in the existing places all around, beginning with 'in the southeastern intermediate direction, in the southern direction,' and then it is proper to re-announce the first-announced one, 'in the southeastern intermediate direction,' because a boundary can be established with three landmarks in a triangular shape. 'By one who connects the boundary circle three times' means: by a Vinaya expert who, while standing in one single place, connects the boundary circle all around, from landmark to landmark, merely by the recitation announcing the landmarks. For it is proper to announce them even without going to the location of each landmark. Since it is difficult to circumambulate a boundary with a maximum of three yojanas three times in a single day, it is indeed proper for a Vinaya expert to announce, 'This rock is the landmark,' having noted a landmark previously established by bhikkhus, even one he has not seen himself, in accordance with what is said by someone, such as, 'Venerable sir, it is a rock.' သံသဋ္ဌဝိဋပါတိ [Pg.299] ဣမိနာ အညမညဿ အာသန္နတံ ဒီပေတိ. ဗဒ္ဓါ ဟောတီတိ ပစ္ဆိမဒိသာဘာဂေ သီမံ သန္ဓာယ ဝုတ္တံ. ဧကရတနမတ္တာ သုဝိညေယျတရာ ဟောတီတိ ကတွာ ဝုတ္တံ ‘‘ပစ္ဆိမကောဋိယာ ဟတ္ထမတ္တာ သီမန္တရိကာ ဌပေတဗ္ဗာ’’တိ. ဧကင်္ဂုလိမတ္တာပိ သီမန္တရိကာ ဝဋ္ဋတိယေဝ. တတ္တကေနပိ ဟိ သီမာ အသမ္ဘိန္နာဝ ဟောတိ. ဒွိန္နံ သီမာနံ နိမိတ္တံ ဟောတီတိ နိမိတ္တဿ သီမတော ဗာဟိရတ္တာ သီမသမ္ဘေဒေါ န ဟောတီတိ ဝုတ္တံ. သီမသင်္ကရံ ကရောတီတိ ဝဍ္ဎိတွာ သီမပ္ပဒေသံ ပဝိဋ္ဌေ ဒွိန္နံ သီမာနံ ဂတဋ္ဌာနဿ ဒုဝိညေယျတ္တာ ဝုတ္တံ, န, ပန တတ္ထ ကမ္မံ ကာတုံ န ဝဋ္ဋတီတိ ဒဿနတ္ထံ. န ဟိ သီမာ တတ္တကေန အသီမာ ဟောတိ, ဒွေ ပန သီမာ ပစ္ဆာ ဝဍ္ဎိတရုက္ခေန အဇ္ဈောတ္ထဋတ္တာ ဧကာဗဒ္ဓါ ဟောန္တိ, တသ္မာ ဧကတ္ထ ဌတွာ ကမ္မံ ကရောန္တေဟိ ဣတရံ သောဓေတွာ ကာတဗ္ဗံ. တဿာ ပဒေသန္တိ ယတ္ထ ဌတွာ ဘိက္ခူဟိ ကမ္မံ ကာတုံ သက္ကာ ဟောတိ, တာဒိသံ ပဒေသံ, ယတ္ထ ပန ဌိတေဟိ ကမ္မံ ကာတုံ န သက္ကာ ဟောတိ, တာဒိသံ ပဒေသံ အန္တောကရိတွာ ဗန္ဓန္တာ သီမာယ သီမံ သံဘိန္ဒန္တိ နာမ. န ကမ္မဝါစံ ဝဂ္ဂံ ကရောန္တီတိ ကမ္မဝါစံ န ဘိန္ဒန္တိ, ကမ္မံ န ကောပေန္တီတိ အဓိပ္ပာယော. 'With intertwined branches'—by this, he indicates their closeness to one another. 'It is bound' is said with reference to the boundary in the western part. Because about a cubit is more easily discernible, it is said: 'At the western end, a boundary-interval of a hand's breadth should be established.' Even a boundary-interval of a finger's breadth is indeed proper. For even by that much, the boundary remains unmixed. 'It is a landmark for two boundaries'—it is said that because the landmark is outside the boundary, there is no mixing of boundaries. 'It creates a confusion of boundaries' is said because, when it has grown and entered the boundary area, the place where the two boundaries went is difficult to discern; it is not, however, for the purpose of showing that a formal act cannot be performed there. For a boundary does not become a non-boundary by that much, but the two boundaries, having been later overgrown by a grown tree, become bound as one. Therefore, those performing a formal act while standing in one place should do so after clearing the other. 'Its area' means an area of such a kind where bhikkhus are able to stand and perform a formal act. But those who bind a boundary including an area of such a kind where those standing are not able to perform a formal act are said to mix a boundary with a boundary. 'They do not make the formal announcement divided' means they do not break the formal announcement, they do not spoil the formal act—this is the intention. ၁၅၈. သုဒ္ဓပံသုပဗ္ဗတောတိ န ကေနစိ ကတော သယံဇာတောဝ ဝုတ္တော. တထာ သေသာပိ. ဣတရောပီတိ သုဒ္ဓပံသုပဗ္ဗတာဒိကော ပဗ္ဗတောပိ. ဟတ္ထိပ္ပမာဏောတိ ဧတ္ထ ဘူမိတော ဥဂ္ဂတပဒေသေန ဟတ္ထိပ္ပမာဏံ ဂဟေတဗ္ဗံ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၃၈) ပန ဝဇိရဗုဒ္ဓိဋီကာယဉ္စ (ဝဇိရ. ဋီ. မဟာဝဂ္ဂ ၁၃၈) ‘‘ဟတ္ထိပ္ပမာဏော နာမ ပဗ္ဗတော ဟေဋ္ဌိမကောဋိယာ အဍ္ဎဋ္ဌမရတနုဗ္ဗေဓော’’တိ ဝုတ္တံ. စတူဟိ ဝါ တီဟိ ဝါတိ သီမဘူမိယံ စတူသု, တီသု ဝါ ဒိသာသု ဌိတေဟိ, ဧကိဿာ ဧဝ ပန ဒိသာယ ဌိတေဟိ တတော ဗဟူဟိပိ သမ္မန္နိတုံ န ဝဋ္ဋတိ, ဒွီဟိ ပန ဒွီသု ဒိသာသု ဌိတေဟိပိ န ဝဋ္ဋတိ. တသ္မာတိ ယသ္မာ [Pg.300] ဧကေန န ဝဋ္ဋတိ, တသ္မာ. တံ ဗဟိဒ္ဓါ ကတွာတိ ကိတ္တိတနိမိတ္တဿ အသီမတ္တာ အန္တောသီမာယ ကရဏံ အယုတ္တန္တိ ဝုတ္တံ. တေနာဟ ‘‘သစေ’’တိအာဒိ. 158. The term 'Suddhapaṃsupabbato' (Pure Dust Mountain) is said to be not made by anyone, but naturally arisen. The same applies to the others. 'Itaropi' means other mountains such as the Suddhapaṃsupabbato. 'Hatthippamāṇo' (elephant's height): Here, the elephant's height should be taken as the measurement from the ground upwards. However, in the Sāratthadīpanī (Sārattha. ṭī. Mahāvagga 3.138) and the Vajirabuddhiṭīkā (Vajira. ṭī. Mahāvagga 138), it is stated: 'A mountain of elephant's height means a mountain with a thickness of seven and a half ratanas at its base.' 'Catūhi vā tīhi vā' (by four or three): In the boundary area, by those standing in four or three directions; however, it is not valid to designate it by many standing in just one direction, nor is it valid by two standing in two directions. 'Tasmā' (therefore): Since it is not valid by one, therefore. 'Taṃ bahiddhā katvā' (excluding that): Since the designated mark is itself unbounded, it is said to be inappropriate to place it within the boundary. Hence, it is said: 'If,' etc. ဒွတ္တိံသပလဂုဠပိဏ္ဍပ္ပမာဏတာ သဏ္ဌာနတော ဂဟေတဗ္ဗာ, န တုလဂဏနာဝသေန, ဘာရတော ပလပရိမာဏဉ္စ မဂဓတုလာယ ဂဟေတဗ္ဗံ, သာ စ လောကိယတုလာယ ဒွိဂုဏာတိ ဝဒန္တိ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၃၈) ပန ‘‘ဒွတ္တိံသပလဂုဠပိဏ္ဍပ္ပမာဏတာ တုလတာယ ဂဟေတဗ္ဗာ, န တုလဂဏနာယာ’’တိ ဝုတ္တံ. အတိမဟန္တောပီတိ ဘူမိတော ဟတ္ထိပ္ပမာဏံ အနုဂန္တွာ ဟေဋ္ဌာဘူမိယံ ဩတိဏ္ဏဃနတော အနေကယောဇနပ္ပမာဏောပိ. သစေ ဟိ တတော ဟတ္ထိပ္ပမာဏံ ကူဋံ ဥဂ္ဂစ္ဆတိ, ပဗ္ဗတသင်္ခမေဝ ဂစ္ဆတိ. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. မဟာဝဂ္ဂ ၁၃၈) – သစေ ဧကာဗဒ္ဓေါ ဟောတိ, န ကာတဗ္ဗောတိ ဧတ္ထ စတူသု ဒိသာသု စတုန္နံ ပဗ္ဗတကူဋာနံ ဟေဋ္ဌာ ပိဋ္ဌိပါသာဏသဒိသေ ပါသာဏေ ဌိတတ္တာ ဧကာဗဒ္ဓဘာဝေ သတိပိ ပထဝိတော ဥဒ္ဓံ တေသံ သမ္ဗန္ဓေ အသတိ ဟေဋ္ဌာ ပထဝီဂတသမ္ဗန္ဓမတ္တေ အဗ္ဗောဟာရိကံ ကတွာ ကိတ္တေတုံ ဝဋ္ဋတိ. တေနေဝ ‘‘ပိဋ္ဌိပါသာဏော အတိမဟန္တောပိ ပါသာဏသင်္ချမေဝ ဂစ္ဆတီ’’တိ ဝုတ္တံ. ပထဝိတော ဟေဋ္ဌာ တဿ မဟန္တဘာဝေ ဂယှမာနေ ပဗ္ဗတမေဝ ဟောတီတိ အနုဂဏ္ဌိပဒေ ဝုတ္တံ. စိနိတွာ ကတပံသုပုဉ္ဇေ တိဏဂုမ္ဗရုက္ခာ စေ ဇာယန္တိ, ပဗ္ဗတော ဟောတီတိ ဓမ္မသိရိတ္ထေရော, နေဝါတိ ဥပတိဿတ္ထေရောတိ ဝုတ္တံ. ပါသာဏောတိ သုဓာမယပါသာဏောပိ ဝဋ္ဋတီတိ ဝဒန္တိ, ဝီမံသိတဗ္ဗံ ဣဋ္ဌကာယ ပဋိက္ခိတ္တတ္တာ. သောပီတိ ခါဏုကော ဝိယ ဥဋ္ဌိတပါသာဏောပိ. စတုပဉ္စရုက္ခနိမိတ္တမတ္တမ္ပီတိ ဧကစ္စေသု နိမိတ္တသဒ္ဒေါ နတ္ထီတိ ဝုတ္တံ. The size of a thirty-two-pala lump of molasses should be taken by its form, not by way of weighing and counting. The measure of a pala by weight should be taken according to the Magadha scale, and they say it is double the ordinary weight. However, in the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.138), it is stated: 'The size of the thirty-two-pala lump of molasses should be taken by weight, not by weighing and counting.' Even if it is extremely large: meaning, even if it is a solid mass of many yojanas in size, sunk into the ground below, which has risen to an elephant's height from the ground. For if a peak of an elephant's height rises from it, it is counted as a mountain. In the Vajirabuddhiṭīkā (Vajira. Ṭī. Mahāvagga 138): 'If it is a single connected mass, it should not be done.' Here, even if it is a single connected mass, since four mountain peaks in the four directions rest on a rock like a backrest rock below, and there is no connection between them above the ground, it is permissible to declare it by making its connection below, which has gone into the earth, non-transactional. For this reason it is said: 'Even a very large backrest rock is still counted merely as a rock.' It is stated in the Anugaṇṭhipada that if its great size below the ground is taken into account, it becomes a mountain. 'If grass, shrubs, and trees grow on a heap of piled-up dust, it becomes a mountain,' says the elder Dhammasiri; 'It does not,' says the elder Upatissa. Rock: they say that even a rock made of plaster is valid, but this should be investigated, as bricks are rejected. That also: meaning, even a rock that has risen up like a stump. Even just four or five trees as a landmark: it is said that in some cases the word 'landmark' is not present. အန္တောသာရာနန္တိ တသ္မိံ ခဏေ တရုဏတာယ သာရေ အဝိဇ္ဇမာနေပိ ပရိဏာမေန ဘဝိဿမာနသာရေပိ သန္ဓာယ ဝုတ္တံ[Pg.301]. တာဒိသာနဉှိ သူစိဒဏ္ဍကပ္ပမာဏပရိဏာဟာနံ စတုပဉ္စမတ္တာနမ္ပိ ဝနံ ဝဋ္ဋတိ. အန္တောသာရမိဿကာနန္တိ အန္တောသာရေဟိ ရုက္ခေဟိ သမ္မိဿာနံ. ဧတေန တစသာရရုက္ခမိဿကာနမ္ပိ ဝနံ ဝဋ္ဋတီတိ ဒဿေတိ. စတုပဉ္စရုက္ခမတ္တမ္ပီတိ သာရရုက္ခေ သန္ဓာယ ဝုတ္တံ. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. မဟာဝဂ္ဂ ၁၃၈) ပန ‘‘ဧတ္ထ တယော စေ သာရရုက္ခာ ဟောန္တိ, ဒွေ အသာရာ, သာရရုက္ခာနံ ဗဟုတ္တံ ဣစ္ဆိတဗ္ဗံ. သုသာနမ္ပိ ဣဓ ဝနမေဝါတိ သင်္ချံ ဂစ္ဆတိ သယံဇာတတ္တာတိ ဝုတ္တံ. ကေစိ ပန ‘စတူသု ဒွေ အန္တောသာရာ စေ, ဝဋ္ဋတိ, အန္တောသာရာ အဓိကာ, သမာ ဝါ, ဝဋ္ဋတိ, တသ္မာ ဗဟူသုပိ ဒွေ စေ အန္တောသာရာ အတ္ထိ, ဝဋ္ဋတီ’တိ ဝဒန္တီ’’တိ ဝုတ္တံ. ဝနမဇ္ဈေ ဝိဟာရံ ကရောန္တီတိ ရုက္ခဃဋာယ အန္တရေ ရုက္ခေ အစ္ဆိန္ဒိတွာ ဝတိအာဒီဟိ ဝိဟာရပရိစ္ဆေဒံ ကတွာဝ အန္တောရုက္ခန္တရေသု ဧဝ ပရိဝေဏပဏ္ဏသာလာဒီနံ ကရဏဝသေန ယထာ အန္တောဝိဟာရမ္ပိ ဝနမေဝ ဟောတိ, ဧဝံ ဝိဟာရံ ကရောန္တီတိ အတ္ထော. ယဒိ ဟိ သဗ္ဗံ ရုက္ခံ ဆိန္ဒိတွာ ဝိဟာရံ ကရေယျုံ, ဝိဟာရဿ အဝနတ္တာ တံ ပရိက္ခိပိတွာ ဌိတဝနံ ဧကတ္ထ ကိတ္တေတဗ္ဗံ သိယာ, ဣဓ ပန အန္တောပိ ဝနတ္တာ ‘‘ဝနံ န ကိတ္တေတဗ္ဗ’’န္တိ ဝုတ္တံ. သစေ ဟိ တံ ကိတ္တေန္တိ, ‘‘နိမိတ္တဿ ဥပရိ ဝိဟာရော ဟောတီ’’တိအာဒိနာ အနန္တရေ ဝုတ္တဒေါသော အာပဇ္ဇတိ. ဧကဒေသန္တိ ဝနေကဒေသံ, ရုက္ခဝိရဟိတဋ္ဌာနေ ကတဝိဟာရဿ ဧကပဿေ ဌိတဝနဿ ဧကဒေသန္တိ အတ္ထော. 'Antosārānanti' (having core-wood) means that even though the core-wood is not present in the tree at that moment due to its youth, it is spoken with reference to the potential core-wood that will develop through maturation. For trees of such a size—with a circumference the measure of a needle-handle—even four or five of them constitute a forest. 'Antosāramissakānanti' (mixed with core-wood) refers to those mixed with core-wood trees. By this it is shown that a forest mixed with trees that have bark-wood is also valid. 'Catupañcarukkhamattampi' (just four or five trees) is said with reference to core-wood trees. In the Vajirabuddhiṭīkā (Vajira. ṭī. mahāvagga 138), however, it is said: 'Here, if there are three core-wood trees and two are without core-wood, a majority of core-wood trees is to be desired. A charnel ground is also counted as a forest here because it is naturally arisen. Some, however, say: “If among four, two have core-wood, it is valid; if those with core-wood are in the majority, or are equal, it is valid; therefore, even among many, if there are two with core-wood, it is valid.”' 'They make a monastery in the middle of a forest' means: they make a monastery in such a way that the inside of the monastery is also a forest, by way of making an enclosure for the monastery with fences and so on, without cutting the trees in the thicket, and making cells, leaf-huts, and so on right among the trees inside. For if they were to make a monastery by cutting down all the trees, since the monastery would not be a forest, the surrounding forest would have to be designated in one place. But here, since the inside is also a forest, it is said, 'The forest should not be designated.' For if they designate it, the fault mentioned immediately after, beginning with 'the monastery is on top of the landmark,' would be incurred. 'Ekadesanti' (a part) means a part of the forest; the meaning is a part of the forest standing on one side of a monastery that was made in a place devoid of trees. သူစိဒဏ္ဍကပ္ပမာဏောတိ ဝံသဒဏ္ဍပ္ပမာဏော. ‘‘လေခနိဒဏ္ဍပ္ပမာဏော’’တိ ကေစိ. မာတိကာဋ္ဌကထာယံ (ကင်္ခါ. အဋ္ဌ. ဒုဗ္ဗလသိက္ခာပဒဝဏ္ဏနာ) ပန အဝေဘင်္ဂိယဝိနိစ္ဆယေ ‘‘ယော ကောစိ အဋ္ဌင်္ဂုလသူစိဒဏ္ဍမတ္တောပိ ဝေဠု…ပေ… ဂရုဘဏ္ဍ’’န္တိ ဝုတ္တတ္တာ တနုတရော ဝေဠုဒဏ္ဍောတိ စ သူစိဒဏ္ဍောတိ စ ဂဟေတဗ္ဗံ. ဝံသနဠကသရာဝါဒီသူတိ ဝေဠုပဗ္ဗေ ဝါ နဠပဗ္ဗေ ဝါ ကပလ္လကာဒိမတ္တိကဘာဇနေသု ဝါတိ အတ္ထော. တင်္ခဏမ္ပီတိ [Pg.302] တရုဏပေါတကေ အမိလာယိတွာ ဝိရုဟနဇာတိကေ သန္ဓာယ ဝုတ္တံ. ယေ ပန ပရိဏတာ သမူလံ ဥဒ္ဓရိတွာ ရောပိတာပိ ဆိန္နသာခါ ဝိယ မိလာယိတွာ စိရေန နဝမူလင်္ကုရုပ္ပတ္တိယာ ဇီဝန္တိ, မိယန္တိယေဝ ဝါ, တာဒိသေ ကိတ္တေတုံ န ဝဋ္ဋတိ. ဧတန္တိ နဝမူလသာခါနိဂ္ဂမနံ. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၃၈) ပန ‘‘သူစိဒဏ္ဍကပ္ပမာဏောတိ သီဟဠဒီပေ လေခနိဒဏ္ဍပ္ပမာဏောတိ ဝဒန္တိ, သော စ ကနိဋ္ဌင်္ဂုလိပရိမာဏောတိ ဒဋ္ဌဗ္ဗ’’န္တိ ဝုတ္တံ. 'Sūcidaṇḍakappamāṇo' (the measure of a needle-handle) means the measure of a bamboo stick. Some say it is the measure of a writing stick. However, in the Mātikāṭṭhakathā (Kaṅkhāvitaraṇī Aṭṭhakathā, commentary on the Dubbalasikkhāpada), in the Avebhaṅgiyavinicchaya, since it is stated: 'any bamboo... or heavy goods, of the measure of a needle-handle eight finger-breadths long,' it should be understood as a rather thin bamboo stick and as a needle-handle. 'Vaṃsanaḷakasarāvādīsū' (in bamboo, reeds, bowls, etc.) means in bamboo joints or reed joints or in earthenware vessels such as potsherds. 'Taṅkhaṇampi' (at that moment) is said with reference to young saplings of a type that grow without withering. However, it is not proper to designate those that are mature, which, though uprooted and replanted, wither like cut branches and live only after a long time through the arising of new roots and shoots, or which simply die. 'Etanti' (this) means the emergence of new roots and branches. In the Sāratthadīpanī (Sārattha. ṭī. mahāvagga 3.138), however, it is said: '“The measure of a needle-handle”: in the island of Sri Lanka, they say it is the measure of a writing stick, and that should be seen as the size of the little finger.' မဇ္ဈေတိ သီမာယ မဟာဒိသာနံ အန္တော. ကောဏန္တိ သီမာယ စတူသု ကောဏေသု ဒွိန္နံ ဒွိန္နံ မဂ္ဂါနံ သမ္ဗန္ဓဋ္ဌာနံ. ပရဘာဂေ ကိတ္တေတုံ ဝဋ္ဋတီတိ တေသံ စတုန္နံ ကောဏာနံ ဗဟိ နိက္ခမိတွာ ဌိတေသု အဋ္ဌသု မဂ္ဂေသု ဧကိဿာ ဒိသာယ ဧကံ, အညိဿာ ဒိသာယ စာပရန္တိ ဧဝံ စတ္တာရောပိ မဂ္ဂါ စတူသု ဒိသာသု ကိတ္တေတုံ ဝဋ္ဋတီတိ အဓိပ္ပာယော. ဧဝံ ပန ကိတ္တိတမတ္တေန ကထံ ဧကာဗဒ္ဓတာ ဝိဂစ္ဆတီတိ ဝိညာယတိ. ပရတော ဂတဋ္ဌာနေပိ ဧတေ ဧဝ တေ စတ္တာရော မဂ္ဂါ. ‘‘စတ္တာရော မဂ္ဂါ စတူသု ဒိသာသု ဂစ္ဆန္တီ’’တိ ဟိ ဝုတ္တံ, တသ္မာ ဧတ္ထ ကာရဏံ ဝိစိနိတဗ္ဗန္တိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၃၈) ဝုတ္တံ. ဝိစိနန္တော ပန ဧဝံ ကာရဏံ ပညာယတိ – ပုဗ္ဗဝါကျေပိ ‘‘ဝိဟာရံ ပရိက္ခိပိတွာ စတ္တာရော မဂ္ဂါ’’တိ, ပရဝါကျေပိ ‘‘ဝိဟာရမဇ္ဈေန နိဗ္ဗိဇ္ဈိတွာ ဂတမဂ္ဂေါပီ’’တိ ဝိဟာရမေဝ သန္ဓာယ ဝုတ္တော, တသ္မာ ဣဓာပိ ‘‘ကောဏံ နိဗ္ဗိဇ္ဈိတွာ ဂတံ ပနာ’’တိ (မဟာဝ. အဋ္ဌ. ၁၃၈) အဋ္ဌကထာယံ ဝုတ္တတ္တာ ဧတေ မဂ္ဂါ ဝိဟာရဿ ကောဏမေဝ နိဗ္ဗိဇ္ဈိံသု, န အညမညံ မိဿိံသု, တသ္မာ ဧကာဗဒ္ဓဘာဝါဘာဝါ စတုန္နံ မဂ္ဂါနံ စတူသု ဌာနေသု ကိတ္တေတုံ ဝဋ္ဋတီတိ. သာရတ္ထဒီပနိယံ ပန ‘‘ပရဘာဂေ ကိတ္တေတုံ ဝဋ္ဋတီတိ ဗဟိ နိက္ခမိတွာ ဌိတေသု အဋ္ဌသု မဂ္ဂေသု ဧကိဿာ ဒိသာယ ဧကံ, အပရာယ ဧကန္တိ ဧဝံ စတူသု ဌာနေသု ကိတ္တေတုံ ဝဋ္ဋတီ’’တိ ဧတ္တကမေဝ ဝုတ္တံ. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. မဟာဝဂ္ဂ ၁၃၈) ပန ‘‘ပရဘာဂေတိ [Pg.303] ဧတ္ထ ဧတေဟိ ဗဒ္ဓဋ္ဌာနတော ဂတတ္တာ ဝဋ္ဋတိ, တထာ ဒီဃမဂ္ဂေပိ ဂဟိတဋ္ဌာနတော ဂတဋ္ဌာနဿ အညတ္တာတိ ဝဒန္တီ’’တိ ဝုတ္တံ. တမ္ပိ ဧကာဗဒ္ဓနိမိတ္တတ္တာ ဝိစာရေတဗ္ဗံ. The middle is the interior within the main directions of the boundary. A corner is the point where two paths meet at each of the four corners of the boundary. 'In the outer part, it is fitting to announce' means that, having gone outside those four corners and being on the eight paths situated there, one path in one direction and another in another direction—thus, the intention is that it is fitting to announce all four paths in the four directions. But how is it to be understood that by merely announcing in this way, the state of being a single connected entity is lost? For these same four paths are also in the places reached beyond. It was said, 'Four paths go in four directions.' Therefore, the reason here should be investigated, as stated in the Vimativinodanī Ṭīkā (Vi. Vi. Ṭī. Mahāvagga 2.138). Upon investigating, the reason appears thus: in the earlier statement, 'Having encircled the monastery, four paths,' and in the later statement, 'A path that has gone piercing through the middle of the monastery,' it was said referring to the monastery itself. Therefore, here also, because it was stated in the commentary (Mahāva. Aṭṭha. 138), 'a path that has gone piercing the corner,' these paths pierced only the corners of the monastery and did not mix with one another. Therefore, because of the absence of a state of being a single connected entity, it is fitting to announce the four paths in four places. In the Sāratthadīpanī Ṭīkā, however, only this much is stated: 'In the outer part, it is fitting to announce, means that, having gone outside and being on the eight paths situated there, one in one direction and one in another—thus, it is fitting to announce them in four places.' In the Vajirabuddhi Ṭīkā (Vajira. Ṭī. Mahāvagga 138), however, it is said: 'In "the outer part" here, because they have gone from the place of connection, it is fitting. Similarly, even on a long path, they say that the place reached is different from the place taken.' That too should be investigated because it is a sign of a single connected entity. ဥတ္တရန္တိယာ ဘိက္ခုနိယာတိ ဣဒဉ္စ ပါဠိယံ ဘိက္ခုနီနံ နဒီပါရဂမနေ နဒီလက္ခဏဿ အာဂတတ္တာ ဝုတ္တံ, ဘိက္ခူနံ အန္တရဝါသကတေမနမတ္တမ္ပိ ဝဋ္ဋတိယေဝ. သာရတ္ထဒီပနိယမ္ပိ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၃၈) ‘‘ဘိက္ခုနိယာ ဧဝ ဂဟဏဉ္စေတ္ထ ဘိက္ခုနီဝိဘင်္ဂေ ဘိက္ခုနီဝသေန နဒီလက္ခဏဿ ပါဠိယံ အာဂတတ္တာ တေနေဝ နယေန ဒဿနတ္ထံ ကတံ. သီမံ ဗန္ဓန္တာနံ နိမိတ္တံ ဟောတီတိ အယံ ဝုတ္တလက္ခဏာ နဒီ သမုဒ္ဒံ ဝါ ပဝိသတု တဠာကံ ဝါ, ပဘဝတော ပဋ္ဌာယ နိမိတ္တံ ဟောတီ’’တိ ဝုတ္တံ. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. မဟာဝဂ္ဂ ၁၃၈) ပန ‘‘အန္တရဝါသကော တေမိယတီတိ ဝုတ္တတ္တာ တတ္တကပ္ပမာဏဥဒကေယေဝ ကာတုံ ဝဋ္ဋတီတိ ကေစိ. ‘တေမိယတီ’တိ ဣမိနာ ဟေဋ္ဌိမကောဋိယာ နဒီလက္ခဏံ ဝုတ္တံ, ဧဝရူပါယ နဒိယာ ယသ္မိံ ဌာနေ စတ္တာရော မာသေ အပ္ပံ ဝါ ဗဟုံ ဝါ ဥဒကံ အဇ္ဈောတ္ထရိတွာ ပဝတ္တတိ, တသ္မိံ ဌာနေ အပ္ပောဒကေပိ ဌတွာ ကာတုံ ဝဋ္ဋတီတိ ဧကေ’’တိ ဝုတ္တံ. Regarding a nun crossing a river: this is stated in the Pāli because the characteristic of a river has been mentioned in the context of nuns crossing a river; for monks, even merely the wetting of the lower robe is allowable. In the Sāratthadīpanī Ṭīkā (Sārattha. Ṭī. Mahāvagga 3.138), it is also stated: "Here, the mention of a nun is made because the characteristic of a river is given in the Pāli of the Bhikkhunīvibhaṅga in relation to nuns, and it is done to show it in the same way. This river, with the characteristic described, becomes a mark for those establishing a boundary; whether it enters the ocean or a lake, it is a mark from its source onwards." In the Vajirabuddhi Ṭīkā (Vajira. Ṭī. Mahāvagga 138), however, it is said: "Since it is stated that 'the lower robe gets wet,' some say that it is allowable to establish it only with that amount of water. By 'gets wet,' the characteristic of a river at its lower limit is stated. For such a river, in whatever place water flows, having overflowed, for four months, whether a little or a lot, it is allowable to establish it while standing even in a small amount of water in that place, according to some." နဒီစတုက္ကေပိ ဧသေဝ နယောတိ ဣမိနာ ဧကတ္ထ ကိတ္တေတွာ အညတ္ထ ပရတော ဂတဋ္ဌာနေပိ ကိတ္တေတုံ န ဝဋ္ဋတီတိ ဒဿေတိ. တေနေဝ စ ‘‘အသမ္မိဿာ နဒိယော ပန စတဿောပိ ကိတ္တေတုံ ဝဋ္ဋတီ’’တိ အသမ္မိဿဂ္ဂဟဏံ ကတံ. အဇ္ဈောတ္ထရိတွာ အာဝရဏံ ပဝတ္တတိယေဝါတိ အာဝရဏံ အဇ္ဈောတ္ထရိတွာ သန္ဒတိယေဝ. အပဝတ္တမာနာတိ အသန္ဒမာနုဒကာ. အာဝရဏဉှိ ပတွာ နဒိယာ ယတ္တကေ ပဒေသေ ဥဒကံ အသန္ဒမာနံ သန္တိဋ္ဌတိ, တတ္ထ နဒီနိမိတ္တံ ကာတုံ န ဝဋ္ဋတိ, ဥပရိ သန္ဒမာနဋ္ဌာနေယေဝ ဝဋ္ဋတိ. အသန္ဒမာနဋ္ဌာနေ ပန ဥဒကနိမိတ္တံ ကာတုံ ဝဋ္ဋတိ. ဌိတမေဝ ဟိ ဥဒကံ ဥဒကနိမိတ္တေ ဝဋ္ဋတိ, န သန္ဒမာနံ. တေနေဝါဟ ‘‘ပဝတ္တနဋ္ဌာနေ နဒီနိမိတ္တံ, အပဝတ္တနဋ္ဌာနေ ဥဒကနိမိတ္တံ ကာတုံ ဝဋ္ဋတီ’’တိ. ‘‘ပဝတ္တနဋ္ဌာနေ [Pg.304] နဒီနိမိတ္တန္တိ ဝုတ္တတ္တာ သေတုတော ပရတော တတ္တကံ ဥဒကံ ယဒိ ပဝတ္တတိ, နဒီ ဧဝါတိ ဝဒန္တိ. ဇာတဿရာဒီသု ဌိတောဒကံ ဇာတဿရာဒိပဒေသေန အန္တရိကမ္ပိ နိမိတ္တံ ကာတုံ ဝဋ္ဋတိ နဒီပါရသီမာယ နိမိတ္တံ ဝိယ. သစေ သော ပဒေသော ကာလန္တရေန ဂါမခေတ္တဘာဝံ ပါပုဏာတိ, တတ္ထ အညံ သီမံ သမ္မန္နိတုံ ဝဋ္ဋတီ’’တိ ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. မဟာဝဂ္ဂ ၁၃၈) ဝုတ္တံ. မူလေတိ အာဒိကာလေ. နဒိံ ဘိန္ဒိတွာတိ ယထာ ဥဒကံ အနိစ္ဆန္တေဟိ ကဿကေဟိ မဟောဃေ နိဝဋ္ဋေတုံ န သက္ကာ, ဧဝံ ကူလံ ဘိန္ဒိတွာ. နဒိံ ဘိန္ဒိတွာတိ ဝါ မာတိကာမုခဒွါရေန နဒီကူလံ ဘိန္ဒိတွာ. Even in the case of the four rivers, this is the same principle. By this, it shows that having announced it in one place, it is not allowable to announce it elsewhere in a place reached beyond. For that very reason, the specification 'unmixed rivers, however, even all four, are allowable to be announced' is made. 'It flows only by overflowing the obstruction' means it flows only by overflowing the barrier. 'Not flowing' means water that does not flow. Indeed, in whatever area of a river the water, having reached an obstruction, stands still without flowing, it is not allowable to make a river-mark there; it is allowable only in the place where it flows above. In a place where it does not flow, however, it is allowable to make a water-mark. For only still water is allowable for a water-mark, not flowing water. Therefore, it is said: 'In a place of flowing, a river-mark; in a place of non-flowing, it is allowable to make a water-mark.' Because it is said, 'In a place of flowing, a river-mark,' if that much water flows beyond a bridge, they say it is indeed a river. In natural lakes and so forth, where there is still water, it is allowable to make even an intervening mark by means of the region of the natural lake, etc., like a mark for a boundary on the far side of a river. If that region, in the course of time, becomes a village or a field, it is allowable to establish another boundary there, as stated in the Vajirabuddhi Ṭīkā (Vajira. Ṭī. Mahāvagga 138). 'At the root' means at the initial time. 'Having broken the river' means having broken the bank, just as a great flood cannot be turned back by farmers who do not want the water. Alternatively, 'having broken the river' means having broken the riverbank through the opening of a water channel. ဥက္ခေပိမန္တိ ဒီဃရဇ္ဇုနာ ကူဋေဟိ ဥဿိဉ္စနီယံ. ဥက္ခေပိမန္တိ ဝါ ကူပတော ဝိယ ဥက္ခိပိတွာ ဂဟေတဗ္ဗံ. ဥက္ခေပိမန္တိ ဝါ ဥဒ္ဓရိတွာ ဂဟေတဗ္ဗကံ. "Ukkhepima" means that which is to be drawn up with pots by means of a long rope. Alternatively, "ukkhepima" means that which is to be lifted up and taken, as from a well. Alternatively, "ukkhepima" means that which is to be drawn out and taken. အသမ္မိဿေဟီတိ သဗ္ဗဒိသာသု ဌိတပဗ္ဗတေဟိ ဧဝ ဝါ ပါသာဏာဒီသု အညတရေဟိ ဝါ နိမိတ္တန္တရာဗျဝဟိတေဟိ. သမ္မိဿေဟီတိ ဧကတ္ထ ပဗ္ဗတော, အညတ္ထ ပါသာဏောတိ ဧဝံ ဌိတေဟိ အဋ္ဌဟိ. နိမိတ္တာနံ သတေနာပီတိ ဣမိနာ ဧကိဿာယေဝ ဒိသာယ ဗဟူနိပိ နိမိတ္တာနိ ‘‘ပုရတ္ထိမာယ ဒိသာယ ကိံ နိမိတ္တံ, ပဗ္ဗတော, ဘန္တေ. ပုန ပုရတ္ထိမာယ ဒိသာယ ကိံ နိမိတ္တံ, ပါသာဏော, ဘန္တေ’’တိအာဒိနာ (မဟာဝ. အဋ္ဌ. ၁၃၈) ကိတ္တေတုံ ဝဋ္ဋတီတိ ဒဿေတိ. သိင်္ဃာဋကသဏ္ဌာနာတိ တိကောဏာ. သိင်္ဃာဋကသဏ္ဌာနာတိ ဝါ တိကောဏရစ္ဆာသဏ္ဌာနာ. စတုရဿာတိ သမစတုရဿာ. မုဒိင်္ဂသဏ္ဌာနာ ပန အာယတစတုရဿာ, ဧကကောဋိယံ သင်္ကောစိတာ, တဒညာယ ဝိတ္ထိဏ္ဏာ ဝါ ဟောတိ. မုဒိင်္ဂသဏ္ဌာနာတိ ဝါ မုဒိင်္ဂဘေရီ ဝိယ မဇ္ဈေ ဝိတ္ထတာ ဥဘောသု ကောဋီသု သင်္ကောစိတာ ဟောတိ. "By unmixed" means by mountains standing in all directions, or by any of rocks and so forth, uninterrupted by other marks. "By mixed" means by eight marks situated thus: a mountain in one place, a rock in another. "Even with a hundred marks" indicates that it is allowable to announce many marks in a single direction, such as: "What is the mark in the eastern direction, venerable sir? A mountain, venerable sir. Again, what is the mark in the eastern direction, venerable sir? A rock, venerable sir," and so on (Mahāva. Aṭṭha. 138). "Siṅghāṭaka-shaped" means triangular. Alternatively, "siṅghāṭaka-shaped" means shaped like a triangular road junction. "Square" means a perfect square. "Mudiṅga-shaped," however, is oblong, being narrowed at one end or widened at the other. Alternatively, "mudiṅga-shaped" is like a mudiṅga drum, broad in the middle and narrowed at both ends. ၁၅၉. ဧဝံ ဗဒ္ဓသီမာယ နိမိတ္တသမ္ပတ္တိယုတ္တတံ ဒဿေတွာ ဣဒါနိ ပရိသသမ္ပတ္တိယုတ္တတံ ဒဿေတုံ ‘‘ပရိသသမ္ပတ္တိယုတ္တာ နာမာ’’တိအာဒိမာဟ[Pg.305]. တတ္ထ သဗ္ဗန္တိမေန ပရိစ္ဆေဒေနာတိ သဗ္ဗဟေဋ္ဌိမေန ဂဏနပရိစ္ဆေဒေန, အပ္ပတရော စေ ဂဏော ဟောတီတိ အဓိပ္ပာယော. ဣမဿ ပန သီမာသမ္မုတိကမ္မဿ စတုဝဂ္ဂကရဏီယတ္တာ ‘‘စတူဟိ ဘိက္ခူဟီ’’တိ ဝုတ္တံ. သန္နိပတိတာတိ သမဂ္ဂါ ဟုတွာ အညမညဿ ဟတ္ထပါသံ အဝိဇဟိတွာ သန္နိပတိတာ. ဣမိနာ ‘‘စတုဝဂ္ဂကရဏီယေ ကမ္မေ စတ္တာရော ဘိက္ခူ ပကတတ္တာ ကမ္မပ္ပတ္တာ, တေ အာဂတာ ဟောန္တီ’’တိ ဝုတ္တံ ပဌမသမ္ပတ္တိလက္ခဏံ ဒဿေတိ. ယာဝတိကာ တသ္မိံ ဂါမက္ခေတ္တေတိ ယသ္မိံ ပဒေသေ သီမံ ဗန္ဓိတုကာမာ, တသ္မိံ ဧကဿ ဂါမဘောဇကဿ အာယုပ္ပတ္တိဋ္ဌာနဘူတေ ဂါမက္ခေတ္တေ ဌိတာ ဘိက္ခူတိ သမ္ဗန္ဓော. ဗဒ္ဓသီမံ ဝါ နဒီသမုဒ္ဒဇာတဿရေ ဝါ အနောက္ကမိတွာတိ ဧတေန ဧတာ ဗဒ္ဓသီမာဒယော ဂါမသီမတော သီမန္တရဘူတာ, န တာသု ဌိတာ ဂါမသီမာယ ကမ္မံ ကရောန္တာနံ ဝဂ္ဂံ ကရောန္တိ, တသ္မာ န တေသံ ဆန္ဒော အာဟရိတဗ္ဗောတိ ဒဿေတိ. တေ သဗ္ဗေ ဟတ္ထပါသေ ဝါ ကတွာတိ ဝဂ္ဂကမ္မပရိဟရဏတ္ထံ သန္နိပတိတုံ သမတ္ထေ တေ ဂါမက္ခေတ္တဋ္ဌေ သဗ္ဗေ ဘိက္ခူ သံဃဿ ဟတ္ထပါသေ ကတွာတိ အတ္ထော. ဆန္ဒံ ဝါ အာဟရိတွာတိ သန္နိပတိတုံ အသမတ္ထာနံ ဆန္ဒံ အာဟရိတွာ. တသ္မိံ ဂါမက္ခေတ္တေ ယဒိပိ သဟဿဘိက္ခူ ဟောန္တိ, တေသု စတ္တာရောယေဝ ကမ္မပ္ပတ္တာ, အဝသေသာ ဆန္ဒာရဟာ, တသ္မာ အနာဂတာနံ ဆန္ဒော အာဟရိတဗ္ဗောတိ အတ္ထော, ဣမိနာ ‘‘ဆန္ဒာရဟာနံ ဆန္ဒော အာဟဋော ဟောတီ’’တိ ဝုတ္တံ ဒုတိယသမ္ပတ္တိလက္ခဏမာဟ. ‘‘သမ္မုခီဘူတာ န ပဋိက္ကောသန္တီ’’တိ ဝုတ္တံ တတိယသမ္ပတ္တိလက္ခဏံ ပန ဣမေသံ သာမတ္ထိယေန ဝုတ္တံ ဟောတိ. 159. Having thus shown the suitability endowed by the accomplishment of the markers, he now begins with 'suitable in terms of assembly' to show the suitability endowed by the accomplishment of the assembly. Herein, 'by the final reckoning' means by the lowest count, the intention being that the group is quite small. Moreover, because this act of establishing a boundary is to be done by a group of four, it is said 'by four bhikkhus.' 'Assembled' means having come together in harmony without abandoning each other's arm's reach. By this, it shows the first characteristic of accomplishment: that 'in an act requiring a group of four, four bhikkhus who are qualified and entitled to participate have arrived.' 'Those within that village area' refers to the bhikkhus standing in the village area where the boundary is to be established, which serves as the source of income for a single village headman. 'Without entering an established boundary, river, sea, or natural lake' indicates that these established boundaries, etc., are boundaries separate from the village boundary; those standing in them do not invalidate the act for those performing it within the village boundary, and therefore, it shows that their consent need not be brought. 'All of them having come within arm's reach' means that all the bhikkhus standing in the village area who are capable of assembling are brought within the Sangha's arm's reach for the purpose of avoiding an invalid act. 'Or having brought consent' means that for those unable to assemble, their consent should be brought. Even if there are a thousand bhikkhus in that village area, only four are entitled to perform the act, while the rest are eligible to give consent; therefore, the consent of those who have not come should be brought. This is the meaning. By this, it states 'the consent of those who are eligible to give consent has been brought,' which is the second characteristic of accomplishment. The third characteristic of accomplishment, 'being present and not objecting,' is stated by means of their capacity. ၁၆၀. ဧဝံ ဗဒ္ဓသီမာယ ပရိသသမ္ပတ္တိယုတ္တတံ ဒဿေတွာ ဣဒါနိ ကမ္မဝါစာသမ္ပတ္တိယုတ္တတံ ဒဿေတုံ ‘‘ကမ္မဝါစာသမ္ပတ္တိယုတ္တာ နာမာ’’တိအာဒိမာဟ. တတ္ထ ‘‘သုဏာတု မေ’’တိအာဒီနံ အတ္ထော ဟေဋ္ဌာ ဥပသမ္ပဒကမ္မဝါစာဝဏ္ဏနာယံ ဝုတ္တောဝ[Pg.306]. ဧဝံ ဝုတ္တာယာတိ ဧဝံ ဣမိနာ အနုက္ကမေန ဥပေါသထက္ခန္ဓကေ (မဟာဝ. ၁၃၈-၁၃၉) ဘဂဝတာ ဝုတ္တာယ. ပရိသုဒ္ဓါယာတိ ဉတ္တိဒေါသအနဥဿာဝနဒေါသေဟိ ပရိသမန္တတော သုဒ္ဓါယ. ဉတ္တိဒုတိယကမ္မဝါစာယာတိ ဧကာယ ဉတ္တိယာ ဧကာယ အနုဿာဝနာယ ကရိယမာနတ္တာ ဉတ္တိ ဧဝ ဒုတိယာ ဣမိဿာ ကမ္မဝါစာယာတိ ဉတ္တိဒုတိယကမ္မဝါစာ, တာယ. နိမိတ္တာနံ အန္တော သီမာ ဟောတိ, နိမိတ္တာနိ သီမတော ဗဟိ ဟောန္တိ နိမိတ္တာနိ ဗဟိ ကတွာ ဟေဋ္ဌာ ပထဝီသန္ဓာရဥဒကံ ပရိယန္တံ ကတွာ သီမာယ ဂတတ္တာ. 160. Having thus shown the suitability of the assembly with respect to the established boundary, he now begins with 'What is called "suitability of the formal act"?' to show the suitability of the formal act. Herein, the meaning of 'May the Sangha hear me' and so forth has already been explained in the commentary on the formal act of higher ordination. 'Thus stated' means stated by the Blessed One in this sequence in the Uposatha Khandhaka (Mahāvagga 138-139). 'Purified' means entirely purified from the faults of the motion and the faults of the proclamation. By 'a formal act with a motion as its second part' (ñattidutiyakammavācā), it is meant that since it is done with one motion and one proclamation, the motion itself is the second part of this formal act; by that act. The boundary is within the markers, and the markers are outside the boundary; this is because the boundary is established with the markers placed outside and with the earth, sand, and water below as its limit. ၁၆၁. ဧဝံ သမာနသံဝါသကသီမာသမ္မုတိယာ ကမ္မဝါစာသမ္ပတ္တိံ ဒဿေတွာ ဣဒါနိ အဓိဋ္ဌိတတေစီဝရိကာနံ ဘိက္ခူနံ စီဝရေ သုခပရိဘောဂတ္ထံ ဘဂဝတာ ပညတ္တံ အဝိပ္ပဝါသသီမာသမ္မုတိကမ္မဝါစာသမ္ပတ္တိံ ဒဿေန္တော ‘‘ဧဝံ ဗဒ္ဓါယ စ’’တျာဒိမာဟ. တတ္ထ တိစီဝရေန အဝိပ္ပဝါသံ သမ္မန္နေယျာတိ ယထာ အဓိဋ္ဌိတတေစီဝရိကော ဘိက္ခု အန္တောသီမာယံ တိစီဝရေန ဝိပ္ပဝသန္တောပိ အဝိပ္ပဝါသောယေဝ ဟောတိ, ဒုတိယကထိနသိက္ခာပဒေန (ပါရာ. ၄၇၁ အာဒယော) အာပတ္တိ န ဟောတိ, ဧဝံ တံ သမာနသံဝါသကသီမံ တိစီဝရေန အဝိပ္ပဝါသံ သမ္မန္နေယျာတိ အတ္ထော. ဌပေတွာ ဂါမဉ္စ ဂါမူပစာရဉ္စာတိ ယဒိ တိဿာ သမာနသံဝါသကသီမာယ အန္တော ဂါမော အတ္ထိ, တံ ဂါမဉ္စ ဂါမူပစာရဉ္စ ဌပေတွာ တတော ဝိနိမုတ္တံ တံ သမာနသံဝါသကသီမံ တိစီဝရေန အဝိပ္ပဝါသံ သမ္မန္နေယျာတိ အတ္ထော. 161. Having thus shown the suitability of the formal act for the establishment of a boundary for common communion, he now begins with 'And when a boundary has been thus established, etc.' in order to show the suitability of the formal act for establishing a boundary of non-separation, which was laid down by the Blessed One for the comfortable use of robes by bhikkhus who have determined their three robes. Here, 'they should agree on non-separation from the three robes' means that just as a bhikkhu who has determined his three robes, even if dwelling apart from his three robes within the boundary, is indeed not dwelling apart, and there is no offense according to the second Kathina training rule (Pārā. 471 ff.), so they should agree on that boundary for common communion as a boundary of non-separation from the three robes—this is the meaning. 'Excepting the village and its precincts' means that if there is a village within that boundary for common communion, they should agree on that boundary for common communion, excepting that village and its precincts and being released from them, as a boundary of non-separation from the three robes—this is the meaning. သီမသင်္ချံယေဝ ဂစ္ဆတီတိ အဝိပ္ပဝါသသီမသင်္ချံယေဝ ဂစ္ဆတိ. ဧကမ္ပိ ကုလံ ပဝိဋ္ဌံ ဝါတိ အဘိနဝကတဂေဟေသု သဗ္ဗပဌမံ ဧကမ္ပိ ကုလံ ပဝိဋ္ဌံ အတ္ထိ. အဂတံ ဝါတိ ပေါရာဏကဂါမေ အညေသု ကုလေသု ဂေဟာနိ ဆဍ္ဍေတွာ ဂတေသုပိ ဧကမ္ပိ ကုလံ အဂတံ အတ္ထီတိ အတ္ထော. 'It is reckoned only as a boundary' means it is reckoned only as a boundary of non-separation. 'Or even one family has entered' means that in newly built houses, there is even one family that has entered first of all. 'Or has not gone' means that in an old village, even when other families have abandoned their houses and gone, there is one family that has not gone—this is the meaning. ၁၆၂. ဧဝံ [Pg.307] သင်္ခေပေန သီမာသမ္မုတိံ ဒဿေတွာ ပုန ဝိတ္ထာရေန ဒဿေန္တော ‘‘အယမေတ္ထ သင်္ခေပေါ, အယံ ပန ဝိတ္ထာရော’’တိအာဒိမာဟ. သီမာယ ဥပစာရံ ဌပေတွာတိ အာယတိံ ဗန္ဓိတဗ္ဗာယ သီမာယ နေသံ ဝိဟာရာနံ ပရိစ္ဆေဒတော ဗဟိ သီမန္တရိကပ္ပဟောနကံ ဥပစာရံ ဌပေတွာ. ဗဒ္ဓါ သီမာယေသု ဝိဟာရေသု, တေ ဗဒ္ဓသီမာ. ပါဋိယေက္ကန္တိ ပစ္စေကံ. ဗဒ္ဓသီမာသဒိသာနီတိ ယထာ ဗဒ္ဓသီမာသု ဌိတာ အညမညံ ဆန္ဒာဒိံ အနပေက္ခိတွာ ပစ္စေကံ ကမ္မံ ကာတုံ လဘန္တိ, ဧဝံ ဂါမသီမာသု ဌိတာပီတိ ဒဿေတိ. အန္တောနိမိတ္တဂတေဟိ ပနာတိ ဧကဿ ဂါမဿ ဥပဍ္ဎံ အန္တောကတ္တုကာမတာယ သတိ သဗ္ဗေသံ အာဂမနေ ပယောဇနံ နတ္ထီတိ ကတွာ ဝုတ္တံ. အာဂန္တဗ္ဗန္တိ စ သာမီစိဝသေန ဝုတ္တံ, နာယံ နိယမော ‘‘အာဂန္တဗ္ဗမေဝါ’’တိ. တေနေဝါဟ ‘‘အာဂမနမ္ပိ အနာဂမနမ္ပိ ဝဋ္ဋတီ’’တိ. အဗဒ္ဓါယ ဟိ သီမာယ နာနာဂါမက္ခေတ္တာနံ နာနာသီမသဘာဝတ္တာ တေသံ အနာဂမနေပိ ဝဂ္ဂကမ္မံ န ဟောတိ, တသ္မာ အနာဂမနမ္ပိ ဝဋ္ဋတိ. ဗဒ္ဓါယ ပန သီမာယ ဧကသီမဘာဝတော ပုန အညသ္မိံ ကမ္မေ ကရိယမာနေ အန္တောသီမဂတေဟိ အာဂန္တဗ္ဗမေဝါတိ အာဟ ‘‘အဝိပ္ပဝါသသီမာ…ပေ… အာဂန္တဗ္ဗ’’န္တိ. နိမိတ္တကိတ္တနကာလေ အသောဓိတာယပိ သီမာယ နေဝတ္ထိ ဒေါသော နိမိတ္တကိတ္တနဿ အပလောကနာဒီသု အညတရာဘာဝတော. 162. Having thus briefly shown the agreement on boundaries, he then explains in detail, saying, 'This is the summary here, and this is the detailed explanation.' 'Having set aside the proximity for the boundary' means having set aside a proximity outside the demarcation of those monasteries, sufficient for an intervening boundary space for a boundary to be established in the future. `Baddhasīmā` means those monasteries in which a boundary has been established. 'Individually' means separately. 'Similar to established boundaries' indicates that just as those within established boundaries can perform separate acts without regard for each other's consent, etc., so too can those within village boundaries. 'But by those who have gone inside the markers' is said because, when there is a desire to include half of a village, there is no purpose in all of them coming. And 'they should come' is said as a matter of propriety; this is not a rule that 'they must come.' For that reason, he said, 'coming or not coming is permissible.' For an unestablished boundary, due to the diverse nature of different village territories as different boundaries, the act is not rendered invalid even if they do not come; thus, not coming is permissible. But for an established boundary, because it is a single boundary, when another act is being performed, those within the boundary must come. Hence, he said, 'a boundary of non-separation… they should come.' At the time of announcing the markers, even if the boundary is not purified, there is no fault, because the announcement of the marks is not one of the formal acts such as seeking approval (`apalokana`). ဘေရိသညံ ဝါတိ သမ္မန္နနပရိယောသာနံ ကရောမာတိ ဝတွာတိ လိခိတံ. တေန တာဒိသေ ကာလေ တံ ကပ္ပတီတိ သိဒ္ဓံ ဟောတိ. ဘေရိသညံ ဝါ သင်္ခသညံ ဝါတိ ပန တေသံ သဒ္ဒံ သုတွာ ဣဒါနိ သံဃော သီမံ ဗန္ဓတီတိ ဉတွာ အာဂန္တုကဘိက္ခူနံ တံ ဂါမက္ခေတ္တံ အပ္ပဝေသနတ္ထံ, အာရာမိကာဒီနဉ္စ တေသံ နိဝါရဏတ္ထံ ကမ္မဝါစာရဒ္ဓကာလေယေဝ သညာ ကရီယတိ, ဧဝံ သတိ တံ ကရဏံ သပ္ပယောဇနံ ဟောတိ. တေနေဝ ‘‘ဘေရိသင်္ခသဒ္ဒံ ကတွာ’’တိ အဝတွာ ‘‘ဘေရိသင်္ခသညံ ကတွာ’’တိ သညာဂ္ဂဟဏံ ကတံ. ‘‘သညံ ကတွာ’’တိ စ ပုဗ္ဗကာလကိရိယံ [Pg.308] ဝတွာ ‘‘ကမ္မဝါစာယ သီမာ ဗန္ဓိတဗ္ဗာ’’တိ အပရကာလကိရိယံ ဝဒတိ, ပရိယောသာနကာလေ ပန သဗ္ဗတူရိယာတာလိကသံဃုဋ္ဌံ ကတွာ ဒေဝမနုဿာနံ အနုမောဒနံ ကာရေတဗ္ဗံ ဟောတီတိ ဝေဒိတဗ္ဗံ. It is written that 'a drum signal' is made by saying, 'We make the conclusion of the agreement.' By this, it is established that it is permissible at such a time. However, regarding 'a drum signal or a conch signal,' the signal is made at the very time the formal act is begun so that, upon hearing those sounds and knowing that 'now the Sangha is establishing the boundary,' incoming bhikkhus are prevented from entering that village territory and monastery workers and others are restrained. When this is done, the action serves a purpose. For that reason, instead of saying, 'having made the sound of a drum or conch,' the word 'signal' is used, saying, 'having made the signal of a drum or conch.' And by saying, 'having made the signal,' he speaks of the prior action, and by 'the boundary should be established by the formal act,' he speaks of the subsequent action. It should be understood, however, that at the time of conclusion, the rejoicing of gods and humans should be caused by making a great noise with all musical instruments and shouts. ၁၆၃. ဘဏ္ဍုကမ္မာပုစ္ဆနံ သန္ဓာယ ပဗ္ဗဇ္ဇာဂ္ဂဟဏံ. သုခကရဏတ္ထန္တိ သဗ္ဗေသံ သန္နိပါတနပရိဿမံ ပဟာယ အပ္ပတရေဟိ သုခကရဏတ္ထံ. ဧကဝီသတိ ဘိက္ခူ ဂဏှာတီတိ ဝီသတိဝဂ္ဂကရဏီယပရမတ္တာ သံဃကမ္မဿ ကမ္မာရဟေန သဒ္ဓိံ ဧကဝီသတိ ဘိက္ခူ ဂဏှာတိ. ဣဒဉ္စ နိသိန္နာနံ ဝသေန ဝုတ္တံ. ဟေဋ္ဌိမန္တတော ဟိ ယတ္ထ ဧကဝီသတိ ဘိက္ခူ နိသီဒိတုံ သက္ကောန္တိ, တတ္တကေ ပဒေသေ သီမံ ဗန္ဓိတုံ ဝဋ္ဋတိ. ဣဒဉ္စ ကမ္မာရဟေန သဟ အဗ္ဘာနကာရကာနမ္ပိ ပဟောနကတ္ထံ ဝုတ္တံ. နိမိတ္တုပဂါ ပါသာဏာ ဌပေတဗ္ဗာတိ ဣဒံ ယထာရုစိတဋ္ဌာနေ ရုက္ခနိမိတ္တာဒီနံ ဒုလ္လဘတာယ ဝဍ္ဎိတွာ ဥဘိန္နံ ဗဒ္ဓသီမာနံ သင်္ကရကရဏတော စ ပါသာဏနိမိတ္တဿ စ တဒဘာဝတော ယတ္ထ ကတ္ထစိ အာနေတွာ ဌပေတုံ သုကရတာယ စ ဝုတ္တံ. တထာ သီမန္တရိကပါသာဏာ ဌပေတဗ္ဗာတိ ဧတ္ထာပိ. စတုရင်္ဂုလပ္ပမာဏာပီတိ ယထာ ခဏ္ဍသီမပရိစ္ဆေဒတော ဗဟိ နိမိတ္တပါသာဏံ စတုရင်္ဂုလမတ္တံ ဌာနံ သမန္တာ နိဂစ္ဆတိ, အဝသေသံ ဌာနံ အန္တောခဏ္ဍသီမာယံ ဟောတိယေဝ, ဧဝံ တေသု ဌပိတေသု စတုရင်္ဂုလမတ္တာ သီမန္တရိကာ ဟောတီတိ ဒဋ္ဌဗ္ဗံ. 163. Regarding the acceptance of ordination, it refers to taking ordination after inquiring about the requisites for the tonsure. 'For the purpose of creating ease' means for the sake of creating ease with fewer people, abandoning all the trouble of assembling a large group. 'He takes twenty-one monks'—this means that since the maximum requirement for a Sangha act is a group of twenty, he takes twenty-one monks, including the one suitable for the act. This is said with reference to those who are seated. For, from the lowest limit, wherever twenty-one monks can sit, it is permissible to establish a boundary in that area. This is also stated for the purpose of being sufficient for the one suitable for the act and those who perform the rehabilitation. 'Stones suitable as boundary markers should be placed'—this is said because of the difficulty in finding tree markers and the like in a desired location, and because of the confusion that arises between two established boundaries, a defect which a stone marker lacks, and because it is easy to bring and place them anywhere. Similarly, this also applies in the case of 'intermediate boundary stones should also be placed'. 'Even if they are only four finger-widths'—this should be understood as follows: outside the demarcation of the fragmented boundary, the marker stone occupies a space of four finger-widths all around, while the remaining space is indeed within the fragmented boundary. Thus, when these are placed, the intermediate boundary is only four finger-widths wide. သီမန္တရိကပါသာဏာတိ သီမန္တရိကာယ ဌပိတနိမိတ္တပါသာဏာ. တေ ပန ကိတ္တေန္တေန ဒက္ခိဏတော အနုပရိယာယန္တေနေဝ ကိတ္တေတဗ္ဗာ. ကထံ? ခဏ္ဍသီမတော ဟိ ပစ္ဆိမာယ ဒိသာယ ပုရတ္ထိမာဘိမုခေန ဌတွာ ‘‘ပုရတ္ထိမာယ ဒိသာယ ကိံ နိမိတ္တ’’န္တိ တတ္ထ သဗ္ဗာနိ နိမိတ္တာနိ အနုက္ကမေန ကိတ္တေတွာ, တထာ ဥတ္တရာယ ဒိသာယ ဒက္ခိဏာဘိမုခေန ဌတွာ ‘‘ဒက္ခိဏာယ ဒိသာယ ကိံ နိမိတ္တ’’န္တိ အနုက္ကမေန ကိတ္တေတွာ, တထာ ပုရတ္ထိမာယ ဒိသာယ ပစ္ဆိမာဘိမုခေန ဌတွာ ‘‘ပစ္ဆိမာယ ဒိသာယ [Pg.309] ကိံ နိမိတ္တ’’န္တိ အနုက္ကမေန ကိတ္တေတွာ, တထာ ဒက္ခိဏာယ ဒိသာယ ဥတ္တရာဘိမုခေန ဌတွာ ‘‘ဥတ္တရာယ ဒိသာယ ကိံ နိမိတ္တ’’န္တိ တတ္ထ သဗ္ဗာနိ နိမိတ္တာနိ အနုက္ကမေန ကိတ္တေတွာ ပုန ပစ္ဆိမာယ ဒိသာယ ပုရတ္ထိမာဘိမုခေန ဌတွာ ပုရိမကိတ္တိတံ ဝုတ္တနယေန ပုန ကိတ္တေတဗ္ဗံ. ဧဝံ ဗဟူနမ္ပိ ခဏ္ဍသီမာနံ သီမန္တရိကပါသာဏာ ပစ္စေကံ ကိတ္တေတဗ္ဗာ. တတောတိ ပစ္ဆာ. အဝသေသနိမိတ္တာနီတိ မဟာသီမာယ ဗာဟိရန္တရေသု အဝသေသနိမိတ္တာနိ. န သက္ခိဿန္တီတိ အဝိပ္ပဝါသသီမာယ ဗဒ္ဓဘာဝံ အသလ္လက္ခေတွာ ‘‘သမာနသံဝါသကသီမမေဝ သမူဟနိဿာမာ’’တိ ဝါယမန္တာ န သက္ခိဿန္တိ. ဗဒ္ဓါယ ဟိ အဝိပ္ပဝါသသီမာယ တံ သမူဟနိတွာ ‘‘သမာနသံဝါသကသီမံ သမူဟနိဿာမာ’’တိ ကတာယပိ ကမ္မဝါစာယ အသမူဟတာဝ ဟောတိ သီမာ. ပဌမဉှိ အဝိပ္ပဝါသံ သမူဟနိတွာ ပစ္ဆာ သီမာ သမူဟနိတဗ္ဗာ. ခဏ္ဍသီမတော ပဋ္ဌာယ ဗန္ဓနံ အာစိဏ္ဏံ, အာစိဏ္ဏကရဏေနေဝ စ သမ္မောဟော န ဟောတီတိ အာဟ ‘‘ခဏ္ဍသီမတောဝ ပဋ္ဌာယ ဗန္ဓိတဗ္ဗာ’’တိ. ဥဘိန္နမ္ပိ န ကောပေန္တီတိ ဥဘိန္နမ္ပိ ကမ္မံ န ကောပေန္တိ. ဧဝံ ဗဒ္ဓါသု ပန…ပေ… သီမန္တရိကာ ဟိ ဂါမက္ခေတ္တံ ဘဇတီတိ န အာဝါသဝသေန သာမဂ္ဂိပရိစ္ဆေဒေါ, ကိန္တု သီမာဝသေနေဝါတိ ဒဿနတ္ထံ ဝုတ္တံ. 'Boundary stones between sections' are the marker stones placed at the boundary interval. They should be announced by one going around them, always keeping the right side towards them. How? Standing at the western side of a fragmented boundary, facing east, one should announce, “What is the marker in the eastern direction?” There, all markers should be announced in sequence. Similarly, standing at the northern side, facing south, one should announce, “What is the marker in the southern direction?” and announce all markers in sequence. Likewise, standing at the eastern side, facing west, one should announce, “What is the marker in the western direction?” and announce all markers in sequence. Then, standing at the southern side, facing north, one should announce, “What is the marker in the northern direction?” and announce all markers in sequence. After that, standing again at the western side, facing east, one should repeat the announcement in the manner previously stated. Thus, for many fragmented boundaries, the boundary stones between sections should each be announced individually. 'After that' means afterwards. 'The remaining markers' are those remaining markers within and without the great boundary. 'They will not be able to' means that, failing to perceive that the avippavāsa boundary has been established, they strive to abolish only the samānasaṃvāsaka boundary, but they will not be able to succeed. For if the avippavāsa boundary is established, even if a formal act is performed with the words, “We will abolish the samānasaṃvāsaka boundary,” without having first abolished that avippavāsa boundary, the boundary remains unabolished. Indeed, first the avippavāsa must be abolished, and afterward, the boundary must be abolished. The establishment has been practiced starting from the fragmented boundary, and by following the customary practice, there is no confusion. Therefore, it is said, “It should be established starting from the fragmented boundary.” 'They do not invalidate either' means they do not invalidate either act. Thus, when boundaries are established [...], the boundary between sections indeed pertains to the village area. This is said to show that the demarcation of unity is not by way of the residence, but rather by the boundary itself. ကုဋိဂေဟေတိ ဘူမိယံ ကတတိဏကုဋိယံ. ဥဒုက္ခလန္တိ ဥဒုက္ခလာဝါဋသဒိသခုဒ္ဒကာဝါဋံ. နိမိတ္တံ န ကာတဗ္ဗန္တိ ရာဇိ ဝါ ဥဒုက္ခလံ ဝါ နိမိတ္တံ န ကာတဗ္ဗံ. ဣဒဉ္စ ယထာဝုတ္တေသု အဋ္ဌသု နိမိတ္တေသု အနာဂတတ္တေန န ဝဋ္ဋတီတိ သိဒ္ဓမ္ပိ ‘‘အဝိနဿကသညာဏမိဒ’’န္တိ သညာယ ကောစိ မောဟေန နိမိတ္တံ ကရေယျာတိ ဒူရတော ဝိပတ္တိပရိဟာရတ္ထံ ဝုတ္တံ. နိမိတ္တုပဂပါသာဏေ ဌပေတွာတိ သဉ္စာရိမနိမိတ္တဿ ကမ္ပနတာယ ဝုတ္တံ. ဧဝံ ဥပရိ ‘‘ဘိတ္တိံ အကိတ္တေတွာ’’တိအာဒီသုပိ သိဒ္ဓမေဝတ္ထံ ပုနပ္ပုနံ ကထနေ ကာရဏံ ဝေဒိတဗ္ဗံ. သီမာဝိပတ္တိ ဟိ ဥပသမ္ပဒါဒိသဗ္ဗကမ္မဝိပတ္တိမူလန္တိ [Pg.310] တဿ ဒွါရံ သဗ္ဗထာပိ ပိဒဟနဝသေန ဝတ္တဗ္ဗံ. သဗ္ဗံ ဝတွာဝ ဣဓ အာစရိယာ ဝိနိစ္ဆယံ ကထေသုန္တိ ဒဋ္ဌဗ္ဗံ. 'In a hut' means in a grass hut made on the ground. 'A mortar' means a small pit resembling a mortar pit. 'A marker should not be made' means neither a line nor a mortar should be made a marker. And this is stated to ward off failure from afar, lest someone, out of delusion, should make a marker with the perception, “this is an imperishable sign,” even though it is already established that this is not permissible as it is not included among the eight aforesaid markers. 'Having placed stones suitable as markers' is said because of the instability of a movable marker. Similarly, in the above cases like 'without announcing the wall,' the reason for repeatedly stating a meaning that is already established should be understood. For a failure of the boundary is the root of the failure of all formal acts such as ordination; therefore, its door must be closed in every way. It should be understood that the teachers state their decision here only after having said everything. ဘိတ္တိန္တိ ဣဋ္ဌကဒါရုမတ္တိကာမယံ. သိလာမယာယ ပန ဘိတ္တိယာ နိမိတ္တုပဂံ ဧကံ ပါသာဏံ တံတံဒိသာယ ကိတ္တေတုံ ဝဋ္ဋတိ. အနေကသိလာဟိ စိနိတံ သကလံ ဘိတ္တိံ ကိတ္တေတုံ န ဝဋ္ဋတိ ‘‘ဧသော ပါသာဏော နိမိတ္တ’’န္တိ ဧကဝစနေန ဝတ္တဗ္ဗတော. အန္တောကုဋ္ဋမေဝါတိ ဧတ္ထ အန္တောကုဋ္ဋေပိ နိမိတ္တာနံ ဌိတောကာသတော အန္တော ဧဝ သီမာတိ ဂဟေတဗ္ဗံ. ပမုခေ နိမိတ္တပါသာဏေ ဌပေတွာတိ ဂဗ္ဘာဘိမုခေပိ ဗဟိပမုခေ ဂဗ္ဘဝိတ္ထာရပ္ပမာဏေ ဌာနေ ပါသာဏေ ဌပေတွာ သမ္မန္နိတဗ္ဗာ. ဧဝဉှိ ဂဗ္ဘပမုခါနံ အန္တရေ ဌိတကုဋ္ဋမ္ပိ ဥပါဒါယ အန္တော စ ဗဟိ စ စတုရဿသဏ္ဌာနာဝ သီမာ ဟောတိ. ဗဟီတိ သကလဿ ကုဋိလေဏဿ သမန္တတော ဗဟိ. 'A wall' means one made of bricks, wood, or clay. However, for a stone wall, it is permissible to announce a single stone suitable as a marker in each respective direction. It is not permissible to announce an entire wall built with many stones, because it must be stated in the singular: “this stone is the marker.” Regarding 'within the wall,' here the boundary should be understood as being inside from the place where the markers are located, even when within the wall. Regarding 'having placed marker stones at the entrance,' this means that stones should be placed and agreed upon in a place the size of the chamber's width, at the outer entrance also facing the chamber. In this way, including also the wall situated between the chamber and the entrance, the boundary will have a square shape both inside and outside. 'Outside' means outside, all around the entire curved cave. အန္တော စ ဗဟိ စ သီမာ ဟောတီတိ မဇ္ဈေ ဌိတဘိတ္တိယာ သဟ စတုရဿသီမာ ဟောတိ. ဥပရိပါသာဒေယေဝ ဟောတီ’’တိ ဣမိနာ ဂဗ္ဘဿ စ ပမုခဿ စ အန္တရာ ဌိတဘိတ္တိယာ ဧကတ္တာ တတ္ထ စ ဧကဝီသတိယာ ဘိက္ခူနံ ဩကာသာဘာဝေန ဟေဋ္ဌာ န ဩတရတိ, ဥပရိဘိတ္တိ ပန သီမဋ္ဌာဝ ဟောတီတိ ဒဿေတိ. ဟေဋ္ဌာ န ဩတရတီတိ ဘိတ္တိတော ဩရံ နိမိတ္တာနိ ဌပေတွာ ကိတ္တိတတ္တာ ဟေဋ္ဌာ အာကာသပ္ပဒေသံ န ဩတရတိ, ဥပရိ ကတေ ပါသာဒေတိ အတ္ထော. ဟေဋ္ဌိမတလေ ကုဋ္ဋောတိ ဟေဋ္ဌိမတလေ စတူသု ဒိသာသု ဌိတကုဋ္ဋော. သစေ ဟိ ဒွီသု, တီသု ဧဝ ဝါ ဒိသာသု ကုဋ္ဋော တိဋ္ဌေယျ, ဟေဋ္ဌာ န ဩတရတိ. ဟေဋ္ဌာပိ ဩတရတီတိ သစေ ဟေဋ္ဌာ အန္တောဘိတ္တိယံ ဧကဝီသတိယာ ဘိက္ခူနံ ဩကာသော ဟောတိ, ဩတရတိ. ဩတရမာနာ စ န ဥပရိသီမပ္ပမာဏေန ဩတရတိ, သမန္တာ ဘိတ္တိပ္ပမာဏေန ဩတရတိ. စတုန္နံ ပန ဘိတ္တီနံ ဗာဟိရန္တပရိစ္ဆေဒေန ဟေဋ္ဌာဘူမိဘာဂေ ဥဒကပရိယန္တံ [Pg.311] ကတွာ ဩတရတိ, န ပန ဘိတ္တီနံ ဗဟိ ကေသဂ္ဂမတ္တမ္ပိ ဌာနံ. ပါသာဒဘိတ္တိတောတိ ဥပရိမတလေ ဘိတ္တိတော. ဩတရဏာနောတရဏံ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗန္တိ သစေ ဟေဋ္ဌာ ဧကဝီသတိယာ ဘိက္ခူနံ ဩကာသော ဟောတိ, ဩတရတိ, နော စေ, န ဩတရတီတိ အဓိပ္ပာယောတိ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၃၈) ဝုတ္တံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၃၈) ပန ‘‘ဥပရိသီမပ္ပမာဏဿ အန္တောဂဓာနံ ဟေဋ္ဌိမတလေ စတူသု ဒိသာသု ကုဋ္ဋာနံ တုလာရုက္ခေဟိ ဧကသမ္ဗန္ဓတံ, တဒန္တော ပစ္ဆိမသီမပ္ပမာဏတာဒိဉ္စ သန္ဓာယ ဝုတ္တ’’န္တိ ဝုတ္တံ. ကိဉ္စာပေတ္ထ နိယျူဟကာဒယော နိမိတ္တာနံ ဌိတောကာသတာယ ဗဇ္ဈမာနက္ခဏေ သီမာ န ဟောန္တိ, ဗဒ္ဓါယ ပန သီမာယ သီမဋ္ဌာဝ ဟောန္တီတိ ဒဋ္ဌဗ္ဗာ. “Inside and outside, the boundary” means the boundary is four-sided together with the wall standing in the middle. The statement “it exists only in the upper mansion” shows that because the wall situated between the chamber and the front part is considered as one, and because there is no space there for twenty-one monks, it does not descend below; however, it shows that the upper wall itself is the boundary. “Does not descend below” means that because markers are placed and designated on this side of the wall, it does not descend to the space below; the meaning is that it is established in the upper mansion. “The lower floor’s walls” refers to walls standing on the lower floor in all four directions. If a wall exists in only two or three directions, it does not descend below. “Descends below” means that if there is space below within the inner wall for twenty-one monks, it descends. And when descending, it does not descend to the extent of the upper boundary but descends to the extent of the surrounding walls. Regarding the four walls, it descends below by defining the outer and inner limits, going to the water boundary on the lower ground, but not even a hair’s breadth beyond the walls. “The mansion’s walls” refers to the walls on the upper floor. The matter of descending or not descending should be understood in the way stated: if there is space below for twenty-one monks, it descends; otherwise, it does not—this is the intended meaning, as stated in the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.138). The Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.138), however, states: “The inclusion within the measure of the upper boundary, the single connection of the walls on the lower floor in all four directions by beams and pillars, and its being within the measure of the minimum boundary, etc., are stated with this in mind.” Furthermore, here, corner posts and so forth are not the boundary at the moment of being bound because of the location where the markers are placed; however, once the boundary is established, they should be seen as being within the boundary. ပရိယန္တထမ္ဘာနန္တိ နိမိတ္တဂတပါသာဏတ္ထမ္ဘေ သန္ဓာယ ဝုတ္တံ. ဥပရိမတလေန သမ္ဗဒ္ဓေါ ဟောတီတိ ဣဒံ ကုဋ္ဋာနံ အန္တရာ သီမဋ္ဌာနံ ထမ္ဘာနံ အဘာဝတော ဝုတ္တံ. ယဒိ ဟိ ဘဝေယျုံ, ကုဋ္ဋေ ဥပရိမတလေန အသမ္ဗန္ဓေပိ သီမဋ္ဌထမ္ဘာနံ ဥပရိ ဌိတော ပါသာဒေါ သီမဋ္ဌောဝ ဟောတိ. သစေ ပန ဗဟူနံ ထမ္ဘပန္တီနံ ဥပရိ ကတပါသာဒဿ ဟေဋ္ဌာပထဝိယံ သဗ္ဗဗာဟိရာယ ထမ္ဘပန္တိယာ အန္တော နိမိတ္တပါသာဏေ ဌပေတွာ သီမာ ဗဒ္ဓါ ဟောတိ, ဧတ္ထ ကထန္တိ? ဧတ္ထာပိ ‘‘ယံ တာဝ သီမဋ္ဌထမ္ဘေဟေဝ ဓာရိယမာနာနံ တုလာနံ ဥပရိမတလံ, သဗ္ဗံ တံ သီမဋ္ဌမေဝ, ဧတ္ထ ဝိဝါဒေါ နတ္ထိ, ယံ ပန သီမဋ္ဌထမ္ဘပန္တိယာ, အသီမဋ္ဌာယ ဗာဟိရထမ္ဘပန္တိယာ စ သမဓုရံ ဓာရယမာနာနံ တုလာနံ ဥပရိမတလံ, တတ္ထ ဥပဍ္ဎံ သီမာ’’တိ ကေစိ ဝဒန္တိ. ‘‘သကလမ္ပိ ဂါမသီမာ’’တိ အပရေ. ‘‘ဗဒ္ဓသီမာ ဧဝါ’’တိ အညေ. တသ္မာ ကမ္မံ ကရောန္တေဟိ ဂရူဟိ နိရာသင်္ကဋ္ဌာနေ ဌတွာ သဗ္ဗံ တံ အာသင်္ကဋ္ဌာနံ သောဓေတွာဝ ကမ္မံ ကာတဗ္ဗံ, သန္နိဋ္ဌာနကာရဏံ ဝါ ဂဝေသိတွာ တဒနုဂုဏံ ကာတဗ္ဗံ. “Pariyantathambhānanti” (boundary pillars) refers to the stone pillars that serve as markers. “It is connected to the upper floor”—this is said because there are no pillars within the walls that are within the boundary. If there were, even if the upper floor were not connected to the walls, a building standing above the pillars that are within the boundary would still be considered within the boundary. But if a building constructed above many rows of pillars has its boundary bound on the ground below, inside the outermost row of pillars, by placing boundary stones, what then? Here, some say: “Whatever part of the upper floor is supported solely by the pillars that are within the boundary is entirely within the boundary—there is no dispute about that. However, the part of the upper floor equally supported by both the row of pillars that is within the boundary and the outer row of pillars that is not within the boundary is half within the boundary.” Others say: “The entire area is the village boundary.” Still others say: “It is only the bound boundary.” Therefore, when performing formal acts, the venerable ones should stand in a place free from doubt, clear away all that is a cause for uncertainty, and then proceed with the act. Alternatively, they should seek a conclusive reason and act accordingly. တာလမူလကပဗ္ဗတေတိ [Pg.312] တာလက္ခန္ဓမူလသဒိသေ ဟေဋ္ဌာ ထူလော ဟုတွာ ကမေန ကိသော ဟုတွာ ဥဂ္ဂတော ဟိန္တာလမူလသဒိသော နာမ ဟောတိ. ဝိတာနသဏ္ဌာနောတိ အဟိစ္ဆတ္တကသဏ္ဌာနော. ပဏဝသဏ္ဌာနောတိ မဇ္ဈေ တနုကော, ဟေဋ္ဌာ စ ဥပရိ စ ဝိတ္ထိဏ္ဏော. ဟေဋ္ဌာ ဝါ မဇ္ဈေ ဝါတိ မုဒိင်္ဂသဏ္ဌာနဿ ဟေဋ္ဌာ, ပဏဝသဏ္ဌာနဿ မဇ္ဈေ. သပ္ပဖဏသဒိသော ပဗ္ဗတောတိ သပ္ပဖဏော ဝိယ ခုဇ္ဇော, မူလဋ္ဌာနတော အညတ္ထ အဝနတသီသော. အာကာသပဗ္ဘာရန္တိ ဘိတ္တိယာ အပရိက္ခိတ္တပဗ္ဘာရံ. သီမပ္ပမာဏောတိ အန္တော အာကာသေန သဒ္ဓိံ ပစ္ဆိမသီမပ္ပမာဏော. သော စ ပါသာဏော သီမဋ္ဌောတိ ဣမိနာ ဤဒိသေဟိ သုသိရပါသာဏလေဏကုဋ္ဋာဒီဟိ ပရိစ္ဆိန္နေ ဘူမိဘာဂေ ဧဝ သီမာ ပတိဋ္ဌာတိ, န အပရိစ္ဆိန္နေ. တေ ပန သီမဋ္ဌတ္တာ သီမာ ဟောန္တိ, န သရူပေန သီမဋ္ဌမဉ္စာဒိ ဝိယာတိ ဒဿေတိ. သစေ ပန သော သုသိရပါသာဏော ဘူမိံ အနာဟစ္စ အာကာသဂတော ဩလမ္ဗတိ, သီမာ န ဩတရတိ. သုသိရပါသာဏော ပန သယံ သီမာပဋိဗဒ္ဓတ္တာ သီမာ ဟောတိ, ကထံ ပန ပစ္ဆိမပ္ပမာဏရဟိတေဟိ ဧတေဟိ သုသိရပါသာဏာဒီဟိ သီမာ န ဩတရတီတိ ဣဒံ သဒ္ဓါတဗ္ဗန္တိ? အဋ္ဌကထာပမာဏတော. “Tālamūlakapabbata” (a mountain like the base of a palm tree) means one that is thick at the bottom like the base of a palm tree trunk, and gradually tapers as it rises, resembling the base of a date palm tree. “Vitānasaṇṭhāna” (canopy-like formation) is like the shape of a mushroom. “Paṇavasaṇṭhāna” (drum-like formation) is thin in the middle and broad at the top and bottom. “Below or in the middle” refers to the bottom of a mṛdaṅga drum or the middle of a paṇava drum. “A mountain resembling a snake’s hood” is curved like a snake’s hood, with its head bent downward away from the base. “Ākāsapabbhāra” (sky-facing hollow) is a hollow not enclosed by a wall. “Sīmappamāṇa” (boundary measurement) is the measure of the minimum boundary, together with the space within. “That stone is within the boundary”—this shows that the boundary is established only on a defined area of land marked by such features as perforated stones, caves, small walls, etc., not on an undefined area. These, by being within the boundary, constitute the boundary, showing that they are not like a bed, etc., which, though within the boundary, is not the boundary by its own nature. However, if that perforated stone hangs in the air without touching the ground, the boundary does not descend. Yet, the perforated stone itself, being connected to the boundary, constitutes the boundary. But how is it that the boundary does not descend to these perforated stones and other features that lack the minimum measurement? This should be accepted on the authority of the commentary. အပိစေတ္ထ သုသိရပါသာဏဘိတ္တိအနုသာရေန မူသိကာဒီနံ ဝိယ သီမာယ ဟေဋ္ဌိမတလေ ဩတရဏကိစ္စံ နတ္ထိ, ဟေဋ္ဌာ ပန ပစ္ဆိမသီမပ္ပမာဏေ အာကာသေ ဒွင်္ဂုလမတ္တဗဟလေဟိ ပါသာဏဘိတ္တိအာဒီဟိပိ ဥပရိမတလံ အာဟစ္စ ဌိတေဟိ သဗ္ဗသော, ယေဘုယျေန ဝါ ပရိစ္ဆိန္နေ သတိ ဥပရိ ဗဇ္ဈမာနာ သီမာ တေဟိ ပါသာဏာဒီဟိ အန္တရိတာယ တပ္ပရိစ္ဆိန္နာယ ဟေဋ္ဌာဘူမိယာပိ ဥပရိမတလေန သဒ္ဓိံ ဧကက္ခဏေ ပတိဋ္ဌာတိ, နဒီပါရသီမာ ဝိယ နဒီအန္တရိတေသု ဥဘောသု တီရေသု လေဏာဒီသု အပနီတေသုပိ ဟေဋ္ဌာ ဩတိဏ္ဏသီမာ ယာဝ သာသနန္တရဓာနာ န [Pg.313] ဝိဂစ္ဆတိ, ပဌမံ ပန ဥပရိ သီမာယ ဗဒ္ဓါယ ပစ္ဆာ လေဏာဒိကတေသုပိ ဟေဋ္ဌာဘူမိယံ သီမာ ဩတရတိ ဧဝ, ကေစိ တံ န ဣစ္ဆန္တိ, ဧဝံ ဥဘယတ္ထ ပတိဋ္ဌိတာ စ သာ သီမာ ဧကာဝ ဟောတိ ဂေါတ္တာဒိဇာတိ ဝိယ ဗျတ္တိဘေဒေသူတိ ဂဟေတဗ္ဗံ. သဗ္ဗာ ဧဝ ဟိ ဗဒ္ဓသီမာ အဗဒ္ဓသီမာ စ အတ္တနော အတ္တနော ပကတိနိဿယကေ ဂါမာရညာဒိကေ ခေတ္တေ ယထာပရိစ္ဆေဒံ သဗ္ဗတ္ထ သာကလျေန ဧကသ္မိံ ခဏေ ဗျာပိနီ ပရမတ္ထတော အဝိဇ္ဇမာနမ္ပိ တေ တေ နိဿယဘူတေ ပရမတ္ထဓမ္မေ, တံ တံ ကိရိယာဝိသေသမ္ပိ ဝါ ဥပါဒါယ လောကိယေဟိ သာသနိကေဟိ စ ယထာရဟံ ဧကတ္တေန ပညတ္တတ္တာ သနိဿယေကရူပါ ဧဝ. တထာ ဟိ ဧကော ဂါမော အရညံ နဒီ ဇာတဿရော သမုဒ္ဒေါတိ ဧဝံ လောကေ, ‘‘သမ္မတာ သာ သီမာ သံဃေန, အဂါမကေ စေ, ဘိက္ခဝေ, အရညေ သမန္တာ သတ္တဗ္ဘန္တရာ, အယံ တတ္ထ သမာနသံဝါသာ ဧကူပေါသထာ’’တိအာဒိနာ သာသနေ စ ဧကဝေါဟာရော ဒိဿတိ, န ပရမတ္ထတော. ဧကဿ အနေကဓမ္မေသု ဗျာပနမတ္ထိ ကသိဏေကဒေသာဒိဝိကပ္ပာသမာနတာယ ဧကတ္တဟာနိတောတိ အယံ နော မတိ. Furthermore, in this case, following the course of a perforated stone wall, there is no need for the boundary to descend to the lower level, as mice, etc., might. However, below, in the space of the measure of the minimum boundary, when it is completely or mostly enclosed by stone walls, etc., about two fingers thick, that stand touching the upper level, the boundary being bound above is, being separated by those stones, etc., and defined by them, established on the ground below at the same moment as with the upper level. This is like a boundary across a river being established on both banks separated by the river. Even when the caves, etc., are removed, the boundary that has descended below does not disappear until the disappearance of the Dispensation. However, if the boundary is first bound above, and caves, etc., are made later on the ground below, the boundary still descends; some, however, do not accept this. Thus, it should be understood that such a boundary, established in both places, is indeed one, like a lineage or caste despite distinctions in individuals. Indeed, all bound and unbound boundaries, in their respective natural supports such as villages, forests, etc., are, according to their defined limits, entirely pervasive everywhere in a single moment. Although ultimately non-existent, being designated as one as appropriate by worldly and monastic people by depending on those ultimate realities that are their supports, or on those specific actions, they are of a single form together with their supports. Thus, in the world, a village, forest, river, natural lake, or ocean is spoken of as one. In the Dispensation, it is said, “Monks, if a boundary is agreed upon by the Saṅgha in a wilderness without villages, extending seven abbhantaras all around, this is a place of common residence and a single Uposatha,” and so on. Such a single designation is seen, but not in an ultimate sense. While one thing may pervade many phenomena, due to the dissimilarity with conceptual divisions, such as a part of a kasiṇa, its unity is lost. This is our opinion. အဿ ဟေဋ္ဌာတိ သပ္ပဖဏပဗ္ဗတဿ ဟေဋ္ဌာ အာကာသပဗ္ဘာရေ. လေဏဿာတိ လေဏံ စေ ကတံ, တဿ လေဏဿာတိ အတ္ထော. တမေဝ ပုန လေဏံ ပဉ္စဟိ ပကာရေဟိ ဝိကပ္ပေတွာ ဩတရဏာနောတရဏဝိနိစ္ဆယံ ဒဿေတုံ အာဟ ‘‘သစေ ပန ဟေဋ္ဌာ’’တိအာဒိ. တတ္ထ ‘‘ဟေဋ္ဌာ’’တိ ဣမဿ ‘‘လေဏံ ဟောတီ’’တိ ဣမိနာ သမ္ဗန္ဓော. ဟေဋ္ဌာ လေဏဉ္စ ဧကသ္မိံ ပဒေသေတိ အာဟ ‘‘အန္တော’’တိ, ပဗ္ဗတဿ အန္တော, ပဗ္ဗတမူလေတိ အတ္ထော. တမေဝ အန္တောသဒ္ဒံ သီမာပရိစ္ဆေဒေန ဝိသေသေတုံ ‘‘ဥပရိမဿ သီမာပရိစ္ဆေဒဿ ပါရတော’’တိ ဝုတ္တံ. ပဗ္ဗတပါဒံ ပန အပေက္ခိတွာ ‘‘ဩရတော’’တိ ဝတ္တဗ္ဗေပိ သီမာနိဿယံ ပဗ္ဗတဂ္ဂံ သန္ဓာယ ‘‘ပါရတော’’တိ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ. တေနေဝ ‘‘ဗဟိ လေဏ’’န္တိ ဧတ္ထ ဗဟိသဒ္ဒံ ဝိသေသေန္တော ‘‘ဥပရိမဿ [Pg.314] သီမာပရိစ္ဆေဒဿ ဩရတော’’တိ အာဟ. ဗဟိသီမာ န ဩတရတီတိ ဧတ္ထ ဗဟီတိ ပဗ္ဗတပါဒေ လေဏံ သန္ဓာယ ဝုတ္တံ. လေဏဿ စ ဗဟိဘူတေ ဥပရိသီမာပရိစ္ဆေဒဿ ဟေဋ္ဌာဘာဂေ သီမာ န ဩတရတီတိ အတ္ထော. အန္တော သီမာတိ လေဏဿ စ ပဗ္ဗတပါဒဿ စ အန္တော အတ္တနော ဩတရဏာရဟဋ္ဌာနေ န ဩတရတီတိ အတ္ထော. ‘‘ဗဟိ သီမာ န ဩတရတိ, အန္တော သီမာ န ဩတရတီ’’တိ စေတ္ထ အတ္တနော ဩတရဏာရဟဋ္ဌာနေ လေဏာဘာဝေန သီမာယ သဗ္ဗထာ အနောတရဏမေဝ ဒဿိတန္တိ ဂဟေတဗ္ဗံ. တတ္ထ ဟိ အနောတရန္တီ ဥပရိ ဧဝ ဟောတီတိ အယံ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၃၈) အာဂတော ဝိနိစ္ဆယော. ‘Below it’ means beneath the Sappaphaṇapabbata mountain, in the hollow of the sky. ‘Of the dwelling’ means if a dwelling is made, it means ‘of that dwelling’. Again, having distinguished that same dwelling in five ways, to show the determination of descending and not descending, he says, ‘But if below,’ etc. Here, ‘below’ is connected with ‘there is a dwelling’. He says ‘inside’ to mean that the dwelling below is in one place, that is, inside the mountain, at the foot of the mountain. To specify that very word ‘inside’ by the boundary definition, it is said, ‘beyond the definition of the upper boundary’. However, although ‘on this side’ should be said with respect to the mountain’s base, it should be understood that ‘beyond’ is said with reference to the mountain peak, which is the basis for the boundary. Therefore, specifying the word ‘outside’ in ‘dwelling outside,’ he says, ‘on this side of the definition of the upper boundary’. In the phrase ‘The outer boundary does not descend,’ ‘outside’ is said with reference to the dwelling at the foot of the mountain. And the meaning is that the boundary does not descend into the lower part of the upper boundary definition, which is outside the dwelling. ‘The inner boundary does not descend’ means that it does not descend into its own proper place for descending, which is inside the dwelling and at the foot of the mountain. Here, in ‘the outer boundary does not descend, the inner boundary does not descend,’ it should be understood that the boundary’s not descending at all is shown due to the absence of a dwelling in its proper place for descending. For in that case, not descending, it remains above—this is the determination found in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.138). သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၃၈) ပန ‘‘အန္တောလေဏံ ဟောတီတိ ပဗ္ဗတဿ အန္တောလေဏံ ဟောတီ’’တိ ဧတ္တကမေဝ အာဂတော. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. မဟာဝဂ္ဂ ၁၃၈) န ‘‘အန္တောလေဏန္တိ ပဗ္ဗတဿ အန္တောလေဏံ. ဒွါရံ ပန သန္ဓာယ ‘ပါရတော ဩရတော’တိ ဝုတ္တံ, သဗ္ဗထာပိ သီမတော ဗဟိလေဏေန ဩတရတီတိ အဓိပ္ပာယော’’တိ အာဂတော. အယံ ပန အန္တောလေဏဗဟိလေဏဝိနိစ္ဆယော ဂမ္ဘီရော ဒုဒ္ဒသော ဒုရနုဗောဓောတိ အာစရိယာ ဝဒန္တိ, တထာပိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၃၈) အာဂတံ နယံ နိဿာယ သုဋ္ဌု ဝိနိစ္ဆိတဗ္ဗော ဝိညူဟီတိ. ဗဟိ ပတိတံ အသီမာတိအာဒိနာ ဥပရိပါသာဒါဒီသု အထိရနိဿယေသု ဌိတာ သီမာပိ တေသံ ဝိနာသေန ဝိနဿတီတိ ဒဿိတန္တိ ဒဋ္ဌဗ္ဗံ. In the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.138), however, only this much is stated: ‘“An inner dwelling means it is an inner dwelling of the mountain.”’ In the Vajirabuddhiṭīkā (Vajira. Ṭī. Mahāvagga 138), it is stated: ‘“An inner dwelling means an inner dwelling of the mountain. But with reference to the door, ‘beyond’ and ‘on this side’ are said. The intention is that in any case, it descends by means of a dwelling outside the boundary.”’ However, the teachers say that this determination of inner and outer dwellings is profound, difficult to see, and hard to understand. Nevertheless, the wise should carefully discern it based on the method found in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.138). It should be understood that by the phrase ‘a boundary that has fallen outside is not a boundary,’ etc., it is shown that a boundary established on unstable supports, such as upper stories of buildings, also perishes with their destruction. ပေါက္ခရဏိံ ခဏန္တိ, သီမာယေဝါတိ ဧတ္ထ သစေ ဟေဋ္ဌာ ဥမင်္ဂနဒီ သီမပ္ပမာဏတော အနူနာ ပဌမမေဝ ပဝတ္တာ ဟောတိ, သီမာ စ ပစ္ဆာ ဗဒ္ဓါ နဒိတော ဥပရိ ဧဝ ဟောတိ, နဒိံ အာဟစ္စ ပေါက္ခရဏိယာ စ ခတာယ သီမာ ဝိနဿတီတိ ဒဋ္ဌဗ္ဗံ. ဟေဋ္ဌာပထဝီတလေတိ အနန္တရာ ဘူမိဝိဝရေ. In the phrase ‘They dig a pond, thinking, “This is the boundary,”’ if an underground river below, not less than the extent of the boundary, was already flowing beforehand, and the boundary is later established just above the river, then it should be understood that the boundary is destroyed when the river is reached and the pond is dug. ‘Below the ground level’ means in an adjacent opening in the earth. သီမမာဠကေတိ [Pg.315] ခဏ္ဍသီမင်္ဂဏေ. ဝဋရုက္ခောတိ ဣဒံ ပါရောဟောပတ္ထမ္ဘေန အတိဒူရမ္ပိ ဂန္တုံ သမတ္ထသာခါသမင်္ဂိတာယ ဝုတ္တံ. သဗ္ဗရုက္ခလတာဒီနမ္ပိ သမ္ဗန္ဓော န ဝဋ္ဋတိ ဧဝ. တေနေဝ နာဝါရဇ္ဇုသေတုသမ္ဗန္ဓောပိ ပဋိက္ခိတ္တော. တတောတိ တတော သာခတော. မဟာသီမာယ ပထဝီတလန္တိ ဧတ္ထ အာသန္နတရမ္ပိ ဂါမသီမံ အဂ္ဂဟေတွာ ဗဒ္ဓသီမာယ ဧဝ ဂဟိတတ္တာ ဂါမသီမဗဒ္ဓသီမာနံ အညမညံ ရုက္ခာဒိသမ္ဗန္ဓေပိ သမ္ဘေဒဒေါသော နတ္ထိ အညမညံ နိဿယနိဿိတဘာဝေန ပဝတ္တိတောတိ ဂဟေတဗ္ဗံ. ယဒိ ဟိ တာသမ္ပိ သမ္ဗန္ဓဒေါသော ဘဝေယျ, ကထံ ဂါမသီမာယ ဗဒ္ဓသီမာ သမ္မန္နိတဗ္ဗာ ဘဝေယျ? ယဿာ ဟိ သီမာယ ယာယ သီမာယ သဒ္ဓိံ သမ္ဗန္ဓေ ဒေါသော ဘဝေယျ, သာ တတ္ထ ဗန္ဓိတုမေဝ န ဝဋ္ဋတိ ဗဒ္ဓသီမဥဒကုက္ခေပသီမာသု ဗဒ္ဓသီမာ ဝိယ, အတ္တနော အနိဿယဘူတဂါမသီမာဒီသု ဥဒကုက္ခေပသီမာ ဝိယ စ, တေနေဝ ‘‘သစေ ပန ရုက္ခဿ သာခါ ဝါတတော နိက္ခန္တပါရောဟော ဝါ ဗဟိနဒီတီရေ ဝိဟာရသီမာယ ဝါ ဂါမသီမာယ ဝါ ပတိဋ္ဌိတော’’တိအာဒိနာ ဥဒကုက္ခေပသီမာယ အတ္တနော အနိဿယဘူတဂါမသီမာဒီဟိ ဧဝ သမ္ဗန္ဓဒေါသော ဒဿိတော, န နဒီသီမာယ, ဧဝမိဓာပီတိ ဒဋ္ဌဗ္ဗံ. အယဉ္စတ္ထော ဥပရိ ပါကဋော ဘဝိဿတိ. အာဟစ္စာတိ ဖုသိတွာ. ‘Sīmamāḷaka’ means in the courtyard of a segmented boundary. ‘Banyan tree’ is said because it is endowed with branches capable of extending very far by means of supporting aerial roots. Indeed, connection with all other trees, creepers, and so forth, is not permissible. For that very reason, connection by boat ropes and bridges is also prohibited. ‘From there’ means from that branch. Regarding ‘the ground level of the great boundary,’ here, since the established boundary is taken without taking even the closer village boundary, it should be understood that there is no fault of intermingling even if village boundaries and established boundaries are connected by trees and so forth, because they proceed in a state of mutual support and dependence. If there were indeed a fault of connection even for them, how could an established boundary be designated within a village boundary? For any boundary where a fault arises due to a connection with another boundary, it cannot be established there—just as an established boundary is not permissible to be fixed within another established boundary or a water-drawing boundary, and a water-drawing boundary is not permissible in village boundaries and so forth, which are not its supports. Therefore, by the text beginning, ‘But if a branch of a tree, or an aerial root that has emerged from the wind, is established on the far bank of a river, or within a monastery boundary, or a village boundary,’ the fault of connection is shown only with respect to the water-drawing boundary and its non-supports, such as village boundaries, not with the river boundary. It should be understood that the same applies here. And this meaning will become clear below. ‘Touching’ means having touched. မဟာသီမံ ဝါ သောဓေတွာတိ မဟာသီမဂတာနံ သဗ္ဗေသံ ဘိက္ခူနံ ဟတ္ထပါသာနယနဆန္ဒာဟရဏာဒိဝသေန သကလံ မဟာသီမံ သောဓေတွာ. ဧတေန သဗ္ဗဝိပတ္တိယော မောစေတွာ ပုဗ္ဗေ သုဋ္ဌု ဗဒ္ဓါနမ္ပိ ဒွိန္နံ ဗဒ္ဓသီမာနံ ပစ္ဆာ ရုက္ခာဒိသမ္ဗန္ဓေန ဥပ္ပဇ္ဇနတော ဤဒိသော ပါဠိမုတ္တကော သမ္ဗန္ဓဒေါသော အတ္ထီတိ ဒဿေတိ, သော စ ‘‘န, ဘိက္ခဝေ, သီမာယ သီမာ သမ္ဘိန္ဒိတဗ္ဗာ’’တိအာဒိနာ ဗဒ္ဓသီမာနံ အညမညံ သမ္ဘေဒဇ္ဈောတ္ထရဏံ ပဋိက္ခိပိတွာ ‘‘အနုဇာနာမိ ဘိက္ခဝေ သီမံ သမ္မန္နန္တေန သီမန္တရိကံ ဌပေတွာ သီမံ သမ္မန္နိတု’’န္တိ (မဟာဝ. ၁၄၈) ဥဘိန္နံ ဗဒ္ဓသီမာနံ အန္တရာ သီမန္တရိကံ ဌပေတွာ ဗန္ဓိတုံ [Pg.316] အနုဇာနနေန သမ္ဘေဒဇ္ဈောတ္ထရဏေ ဝိယ တာသံ အညမညံ ဖုသိတွာ တိဋ္ဌနဝသေန ဗန္ဓနမ္ပိ န ဝဋ္ဋတီတိ သိဒ္ဓတ္တာ ဗဒ္ဓါနမ္ပိ တာသံ ပစ္ဆာ အညမညံ ဧကရုက္ခာဒီဟိ ဖုသိတွာ ဌာနမ္ပိ န ဝဋ္ဋတီတိ ဘဂဝတော အဓိပ္ပာယညူဟိ သင်္ဂီတိကာရကေဟိ နိဒ္ဓါရိတော ဗန္ဓနကာလေ ပဋိက္ခိတ္တဿ သမ္ဗန္ဓဒေါသဿ အနုလောမေန အကပ္ပိယာနုလောမတ္တာ. အယံ ပန သမ္ဗန္ဓဒေါသော ပုဗ္ဗေ သုဋ္ဌု ဗဒ္ဓါနံ ပစ္ဆာ သဉ္ဇာတတ္တာ ဗဇ္ဈမာနက္ခဏေ ဝိယ အသီမတ္တံ ကာတုံ န သက္ကောတိ, တသ္မာ ရုက္ခာဒိသမ္ဗန္ဓေ အပနီတမတ္တေ တာ သီမာ ပါကတိကာ ဟောန္တိ. ယထာ စာယံ ပစ္ဆာ န ဝဋ္ဋတိ, ဧဝံ ဗဇ္ဈမာနက္ခဏေပိ တာသံ ရုက္ခာဒိသမ္ဗန္ဓေ သတိ တာ ဗန္ဓိတုံ န ဝဋ္ဋတီတိ ဒဋ္ဌဗ္ဗံ. ‘Or having purified the great boundary’ means having purified the entire great boundary for all the monks within the great boundary by means of bringing them within hand’s reach, taking a vote, and so forth. By this, he shows that there exists such a fault of connection, which is outside the Pāḷi, arising later through connection by trees and so forth for two established boundaries, even though they were well-established before. And that fault, by the text beginning ‘Monks, one boundary should not be intermingled with another boundary,’ which prohibits the intermingling and overlapping of established boundaries with one another, and by the allowance, ‘I allow, monks, when establishing a boundary, to establish it by leaving a boundary-interval between them’ (Mahāva. 148), which permits establishing two established boundaries by leaving a boundary-interval between them, it is established that just as intermingling and overlapping are not permissible, so too is it not permissible to establish them in such a way that they touch each other. Thus, even for those previously established, their later standing by touching each other through a single tree and so forth is also not permissible. This was determined by the compilers of the texts, who understood the Blessed One’s intention, due to its being in accordance with the impropriety that follows from the defect of connection prohibited at the time of establishment. However, since this defect of connection arises later for those previously well-established, it cannot render them non-boundaries as it would at the moment of establishment. Therefore, as soon as the connection by trees and so forth is removed, those boundaries become normal. And just as this is not permissible afterward, so too it should be understood that at the moment of establishment, if there is a connection by trees and so forth, it is not permissible to establish them. ကေစိ ပန မဟာသီမံ ဝါ သောဓေတွာတိ ဧတ္ထ ‘‘မဟာသီမဂတာ ဘိက္ခူ ယထာ တံ သာခံ ဝါ ပါရောဟံ ဝါ ကာယကာယပဋိဗဒ္ဓေဟိ န ဖုသန္တိ, ဧဝံ သောဓနမေဝ ဣဓာဓိပ္ပေတံ, န သကလသီမာသောဓန’’န္တိ ဝဒန္တိ, တံ န ယုတ္တံ အဋ္ဌကထာယ ဝိရုဇ္ဈနတော. တထာ ဟိ ‘‘မဟာသီမာယ ပထဝီတလံ ဝါ တတ္ထဇာတကရုက္ခာဒီနိ ဝါ အာဟစ္စ တိဋ္ဌတီ’’တိ ဧဝံ သာခါပါရောဟာနံ မဟာသီမံ ဖုသိတွာ ဌာနမေဝ သမ္ဗန္ဓဒေါသေ ကာရဏတ္တေန ဝုတ္တံ, န ပန တတ္ထ ဌိတဘိက္ခူဟိ သာခါဒီနံ ဖုသနံ. ယဒိ ဟိ ဘိက္ခူနံ သာခါဒိံ ဖုသိတွာ ဌာနမေဝ ကာရဏံ သိယာ, ‘‘တဿ သာခံ ဝါ တတော နိဂ္ဂတပါရောဟံ ဝါ မဟာသီမာယ ပဝိဋ္ဌံ တတြဋ္ဌော ကောစိ ဘိက္ခု ဖုသိတွာ တိဋ္ဌတီ’’တိ ဘိက္ခုဖုသနမေဝ ဝတ္တဗ္ဗံ သိယာ. ယဉှိ တတ္ထ မဟာသီမာသောဓနေ ကာရဏံ, တဒေဝ တသ္မိံ ဝါကျေ ပဓာနတော ဒဿေတဗ္ဗံ. န ဟိ အာဟစ္စဋ္ဌိတမေဝ သာခါဒိံ ဖုသိတွာ ဌိတော ဘိက္ခု သောဓေတဗ္ဗော အာကာသဋ္ဌသာခါဒိံ ဖုသိတွာ ဌိတဘိက္ခုဿပိ သောဓေတဗ္ဗတော, ကိံ နိရတ္ထကေန အာဟစ္စဋ္ဌာနဝစနေန, အာကာသဋ္ဌသာခါသု စ ဘိက္ခုဖုသနမေဝ ကာရဏတ္တေန ဝုတ္တံ[Pg.317], သောဓနဉ္စ တဿေဝ ဘိက္ခုဿ ဟတ္ထပါသာနယနာဒိဝသေန သောဓနံ ဝုတ္တံ. ဣဓ ပန ‘‘မဟာသီမံ သောဓေတွာ’’တိ သကလသီမာသာဓာရဏဝစနေန သောဓနံ ဝုတ္တံ, အပိ စ သာခါဒိံ ဖုသိတွာ ဌိတဘိက္ခုမတ္တသောဓနေ အဘိမတေ ‘‘မဟာသီမာယ ပထဝီတလ’’န္တိ ဝိသေသသီမောပါဒါနံ နိရတ္ထကံ သိယာ ယတ္ထ ကတ္ထစိ အန္တမသော အာကာသေပိ ဌတွာ သာခါဒိံ ဖုသိတွာ ဌိတဿ သောဓေတဗ္ဗတော. However, regarding the phrase 'or having cleared a great boundary,' some say: 'The clearing intended here is only that monks within the great boundary do not touch branches or offshoots connected to the main trunk; it is not the clearing of the entire boundary.' This is not correct, as it contradicts the commentary. For indeed, it is stated thus: 'It stands touching the ground of the great boundary or the trees and so forth that have grown there.' In this way, the very standing of branches and offshoots touching the great boundary is stated as the cause for the fault of connection, not the touching of branches and so forth by the monks standing there. For if the very standing of monks touching branches and so forth were the cause, it should have been stated: 'Some monk standing there touches its branch or an offshoot that has grown from it and entered the great boundary,' thus mentioning only the monk's touching. For whatever is the cause for clearing the great boundary, that very thing should be shown as primary in that statement. It is not that only a monk standing and touching a branch that is resting on something must be cleared, for a monk standing and touching a branch in the air must also be cleared. What is the use of the statement about 'resting on,' which is without purpose? And regarding branches in the air, the monk's touching itself is stated as the cause, and the clearing is stated as the clearing of that very monk by means of bringing him out of hand's reach and so forth. Here, however, the clearing is stated with the general expression 'having cleared the great boundary,' which is common to the entire boundary. Moreover, if the clearing of only the monk standing and touching a branch were intended, the specific inclusion of 'the ground of the great boundary' would be pointless, since one standing anywhere—even in the air—and touching a branch would have to be cleared. ဆိန္ဒိတွာ ဗဟိဋ္ဌကာ ကာတဗ္ဗာတိ တတ္ထ ပတိဋ္ဌိတဘာဝဝိယောဇနဝစနတော စ ဝိသဘာဂသီမာနံ ဖုသနေနေဝ သကလသီမာသောဓနဟေတုကော အဋ္ဌကထာသိဒ္ဓေါယံ ဧကော သမ္ဗန္ဓဒေါသော အတ္ထေဝါတိ ဂဟေတဗ္ဗော. တေနေဝ ဥဒကုက္ခေပသီမာကထာယမ္ပိ (မဟာဝ. အဋ္ဌ. ၁၄၇) ‘‘ဝိဟာရသီမာယ ဝါ ဂါမသီမာယ ဝါ ပတိဋ္ဌိတော’’တိ စ ‘‘နဒီတီရေ ပန ခါဏုကံ ကောဋ္ဋေတွာ တတ္ထ ဗဒ္ဓနာဝါယ ဝါ န ဝဋ္ဋတီ’’တိ စ ‘‘သစေ ပန သေတု ဝါ သေတုပါဒါ ဝါ ဗဟိတီရေ ပတိဋ္ဌိတာ, ကမ္မံ ကာတုံ န ဝဋ္ဋတီ’’တိ စ ဧဝံ ဝိသဘာဂါသု ဂါမသီမာသု သာခါဒီနံ ဖုသနမေဝ သင်္ကရဒေါသကာရဏတ္တေန ဝုတ္တံ, န ဘိက္ခုဖုသနံ. တထာ ဟိ ‘‘အန္တောနဒိယံ ဇာတရုက္ခေ ဗန္ဓိတွာ ကမ္မံ ကာတဗ္ဗ’’န္တိ နဒိယံ နာဝါဗန္ဓနံ အနုညာတံ ဥဒကုက္ခေပနိဿယတ္တေန နဒီသီမာယ သဘာဂတ္တာ. ယဒိ ဟိ ဘိက္ခူနံ ဖုသနမေဝ ပဋိစ္စ သဗ္ဗတ္ထ သမ္ဗန္ဓဒေါသော ဝုတ္တော သိယာ, နဒိယမ္ပိ ဗန္ဓနံ ပဋိက္ခိပိတဗ္ဗံ ဘဝေယျ. တတ္ထာပိ ဟိ ဘိက္ခုဖုသနံ ကမ္မကောပကာရဏံ ဟောတိ, တသ္မာ သဘာဂသီမာသု ပဝိသိတွာ ဘူမိအာဒိံ ဖုသိတွာ, အဖုသိတွာ ဝါ သာခါဒိမှိ ဌိတေ တံ သာခါဒိံ ဖုသန္တောဝ ဘိက္ခု သောဓေတဗ္ဗော. ဝိသဘာဂသီမာသု ပန သာခါဒိမှိ ဖုသိတွာ ဌိတေ တံ သာခါဒိံ အဖုသန္တာပိ သဗ္ဗေ ဘိက္ခူ သောဓေတဗ္ဗာ, အဖုသိတွာ ဌိတေ ပန တံ သာခါဒိံ ဖုသန္တာဝ ဘိက္ခူ သောဓေတဗ္ဗာတိ နိဋ္ဌမေတ္ထ ဂန္တဗ္ဗံ. And from the statement there, 'Having cut them, they should be made external,' which is about disjoining their established state, it should be understood that this one fault of connection—which is the cause for clearing the entire boundary and is established in the commentary—indeed exists simply from the touching of dissimilar boundaries. For this very reason, in the discussion on the water-throwing boundary as well, it is said: '…established in the monastery boundary or the village boundary…'; and, 'But on the riverbank, having driven in a stake and tied a boat there, it is not allowable'; and, 'But if a bridge or the supports of a bridge are established on the other bank, it is not allowable to perform a formal act.' Thus, in the case of dissimilar boundaries, the touching by branches and so forth is stated as the cause for the fault of commingling, not the touching by a monk. Indeed, it is said: 'A formal act should be done by tying the boat to a tree that has grown in the river.' Tying a boat in the river is allowed because the river boundary is of a similar nature, being dependent on the water-throwing. For if the fault of connection were stated everywhere with reference to a monk's touching, then tying in the river would also have to be prohibited. There too, a monk's touching is a cause for spoiling the formal act. Therefore, in the case of similar boundaries, when a branch or the like is standing, having entered and touched the ground or not, only the monk who touches that branch or the like must be cleared. But in the case of dissimilar boundaries, when a branch or the like is standing touching them, all the monks must be cleared, even those not touching that branch. When it is standing without touching, however, only the monks who touch that branch or the like must be cleared. This is the conclusion to be reached here. ယံ [Pg.318] ပနေတ္ထ ကေစိ ‘‘ဗဒ္ဓသီမာနံ ဒွိန္နံ အညမညံ ဝိယ ဗဒ္ဓသီမဂါမသီမာနမ္ပိ တဒညာသမ္ပိ သဗ္ဗာသံ သမာနသံဝါသကသီမာနံ အညမညံ ရုက္ခာဒိသမ္ဗန္ဓေ သတိ တဒုဘယမ္ပိ ဧကသီမံ ဝိယ သောဓေတွာ ဧကတ္ထေဝ ကမ္မံ ကာတဗ္ဗံ, အညထာ ကတံ ကမ္မံ ဝိပဇ္ဇတိ, နတ္ထေတ္ထ သဘာဂဝိသဘာဂဘေဒေါ’’တိ ဝဒန္တိ, တံ တေသံ မတိမတ္တံ သဘာဂသီမာနံ အညမညံ သမ္ဗန္ဓဒေါသာဘာဝဿ ဝိသဘာဂသီမာနမေဝ တဗ္ဘာဝဿ သုတ္တသုတ္တာနုလောမာဒိဝိနယနယေဟိ သိဒ္ဓတ္တာ. တထာ ဟိ ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, သီမံ သမ္မန္နိတု’’န္တိ (မဟာဝ. ၁၃၈) ဂါမသီမာယမေဝ ဗဒ္ဓသီမံ သမ္မန္နိတုံ အနုညာတတ္တာ တာသံ နိဿယနိဿိတဘာဝေန သဘာဂတာ, သမ္ဘေဒဇ္ဈောတ္ထရဏဒေါသာဘာဝေါ စ သုတ္တတောဝ သိဒ္ဓေါ. ဗန္ဓနကာလေ ပန အနုညာတဿ သမ္ဗန္ဓဿ အနုလောမတော ပစ္ဆာ သဉ္ဇာတရုက္ခာဒိသမ္ဗန္ဓောပိ တာသံ ဝဋ္ဋတိ ဧဝ. ‘‘ယံ, ဘိက္ခဝေ…ပေ… ကပ္ပိယံ အနုလောမေတိ, အကပ္ပိယံ ပဋိဗာဟတိ, တံ ဝေါ ကပ္ပတီ’’တိ (မဟာဝ. ၃၀၅) ဝုတ္တတ္တာ ဧဝံ တာဝ ဂါမဗဒ္ဓသီမာနံ အညမညံ သဘာဂတာ, သမ္ဘေဒါဒိဒေါသာဘာဝေါ စ သုတ္တသုတ္တာနုလောမတော သိဒ္ဓေါ, ဣမိနာ ဧဝ နယေန အရညသီမသတ္တဗ္ဘန္တရသီမာနံ နဒီအာဒိသီမဥဒကုက္ခေပသီမာနဉ္စ သုတ္တသုတ္တာနုလောမတော အညမညံ သဘာဂတာ, သမ္ဘေဒါဒိဒေါသာဘာဝေါ စ သိဒ္ဓေါတိ ဝေဒိတဗ္ဗော. Herein, some say: 'Just as with two consecrated boundaries, so too with a consecrated boundary and a village boundary, and with all other boundaries of common residence: if there is a mutual connection by trees or the like, both should be cleared as if they were one boundary, and the formal act should be performed in one place. Otherwise, the act performed is invalid. There is no distinction here between similar and dissimilar boundaries.' This, however, is merely their opinion, for the absence of a fault of mutual connection for similar boundaries and its presence for dissimilar boundaries is established by the methods of the Vinaya, such as those in conformity with the Suttas. For instance, because it is allowed to consecrate a boundary only within a village boundary, as stated, 'I allow, monks, to agree upon a boundary,' their similarity by way of being the support and the supported, and the absence of the faults of commingling and overlapping, are established by the Sutta itself. Furthermore, in conformity with the connection allowed at the time of consecration, a connection by trees or the like that arises later is also allowable for them. For it is said: 'Whatever, monks… conforms to what is allowable, and rejects what is not allowable, that is permissible for you.' Thus, the mutual similarity of village and consecrated boundaries, and the absence of faults such as commingling, are established from the Sutta and what conforms to the Sutta. By this same method, it should be understood that the mutual similarity of wilderness boundaries, seven-abbhantara boundaries, river boundaries and the like, and water-throwing boundaries, and the absence of faults such as commingling, are also established from the Sutta and what conforms to the Sutta. ဗဒ္ဓသီမာယ ပန အညာယ ဗဒ္ဓသီမာယ နဒီအာဒိသီမာသု စ ဗန္ဓိတုံ ပဋိက္ခေပသိဒ္ဓိတော စေဝ ဥဒကုက္ခေပသတ္တဗ္ဘန္တရသီမာနံ နဒီအာဒီသု ဧဝ ကာတုံ နိယမနသုတ္တသာမတ္ထိယေန ဗဒ္ဓသီမဂါမသီမာသု ကရဏပဋိက္ခေပသိဒ္ဓေါ စ တာသံ အညမညသဘာဂတာ ဥပ္ပတ္တိက္ခဏေ ပစ္ဆာ စ ရုက္ခာဒီဟိ သမ္ဘေဒါဒိဒေါသသမ္ဘဝေါ စ ဝုတ္တနယေန သုတ္တသုတ္တာနုလောမတောဝ သိဇ္ဈန္တိ. တေနေဝ အဋ္ဌကထာယံ ဝိသဘာဂသီမာနမေဝ ဝဋရုက္ခာဒိဝစနေဟိ [Pg.319] သမ္ဗန္ဓဒေါသံ ဒဿေတွာ သဘာဂါနံ ဗဒ္ဓသီမဂါမသီမာဒီနံ သမ္ဗန္ဓဒေါသော န ဒဿိတော. န ကေဝလဉ္စ န ဒဿိတော, အထ ခေါ တာသံ သဘာဂသီမာနံ ရုက္ခာဒိသမ္ဗန္ဓေပိ ဒေါသာဘာဝေါပိ ပါဠိအဋ္ဌကထာသု ဉာပိတော ဧဝ. တထာ ဟိ ပါဠိယံ (မဟာဝ. ၁၃၈) ‘‘ပဗ္ဗတနိမိတ္တံ ပါသာဏနိမိတ္တံ ဝနနိမိတ္တံ ရုက္ခနိမိတ္တ’’န္တိအာဒိနာ ဝဍ္ဎနကနိမိတ္တာနိ အနုညာတာနိ, တေန နေသံ ရုက္ခာဒိနိမိတ္တာနံ ဝဍ္ဎနေ ဗဒ္ဓသီမဂါမသီမာနံ သင်္ကရဒေါသာဘာဝေါ ဉာပိတောဝ ဟောတိ, ဒွိန္နံ ပန ဗဒ္ဓသီမာနံ ဤဒိသော သမ္ဗန္ဓော န ဝဋ္ဋတိ. ဝုတ္တဉှိ ‘‘ဧကရုက္ခောပိ ဒွိန္နံ သီမာနံ နိမိတ္တံ ဟောတိ, သော ပန ဝဍ္ဎန္တော သီမသင်္ကရံ ကရောတိ, တသ္မာ န ကာတဗ္ဗော’’တိ. ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, တိယောဇနပရမံ သီမံ ဗန္ဓိတု’’န္တိ (မဟာဝ. ၁၄၀) ဝစနတောပိ စာယံ ဉာပိတော. တိယောဇနပရမာယ ဟိ သီမာယ သမန္တာ ပရိယန္တေသု ရုက္ခလတာဂုမ္ဗာဒီဟိ ဗဒ္ဓဂါမသီမာနံ နိယမေန အညမညံ သမ္ဗန္ဓဿ သမ္ဘဝတော ‘‘ဤဒိသံ သမ္ဗန္ဓံ ဝိနာသေတွာဝ သီမာ သမ္မန္နိတဗ္ဗာ’’တိ အဋ္ဌကထာယမ္ပိ န ဝုတ္တံ. However, because it is established that it is prohibited to consecrate a boundary within another consecrated boundary or in boundaries such as rivers, and because the prohibition of making water-throwing and seven-abbhantara boundaries in consecrated and village boundaries is established by the force of the Sutta that stipulates they be made only in rivers and so forth—for these reasons, their mutual dissimilarity, and the possibility of faults such as commingling by means of trees and so forth at the moment of their origin and later, are established by the aforesaid method, from the Sutta and what conforms to the Sutta. For that very reason, the commentary, using expressions about banyan trees and so forth, shows the fault of connection only for dissimilar boundaries, while the fault of connection for similar boundaries, such as consecrated and village boundaries, is not shown. And not only is it not shown, but the absence of fault even in the case of a connection by trees and so forth for those similar boundaries is indeed indicated in the Pāḷi and the commentaries. For instance, in the Pāḷi, growing markers are allowed by the passage beginning, 'a mountain as a marker, a rock as a marker, a forest as a marker, a tree as a marker.' By this, the absence of the fault of commingling for consecrated and village boundaries when these tree-markers and so forth grow is indeed indicated. For two consecrated boundaries, however, such a connection is not allowable. For it is said: 'Even a single tree may be a marker for two boundaries, but as it grows it creates a commingling of boundaries; therefore, it should not be made.' This is also indicated by the statement: 'I allow, monks, to consecrate a boundary with a maximum of three yojanas.' For, with a boundary of a three-yojana maximum, since a mutual connection of consecrated and village boundaries by trees, vines, bushes, and so forth at the surrounding edges is inevitable, it is not stated even in the commentary that 'a boundary should be agreed upon only after having destroyed such a connection.' ယဒိ စေတ္ထ ရုက္ခာဒိသမ္ဗန္ဓေန ကမ္မဝိပတ္တိ ဘဝေယျ, အဝဿမေဝ ဝတ္တဗ္ဗံ သိယာ. ဝိပတ္တိပရိဟာရတ္ထဉှိ အာစရိယာ နိရာသင်္ကဋ္ဌာနေသုပိ ‘‘ဘိတ္တိံ အကိတ္တေတွာ’’တိအာဒိနာ သိဒ္ဓမေဝတ္ထံ ပုနပ္ပုနံ အဝေါစုံ, ဣဓ ပန ‘‘ဝနမဇ္ဈေ ဝိဟာရံ ကရောန္တိ, ဝနံ န ကိတ္တေတဗ္ဗ’’န္တိအာဒိနာ ရုက္ခလတာဒီဟိ နိရန္တရေ ဝနမဇ္ဈေပိ သီမာဗန္ဓနမဝေါစုံ. တထာ ထမ္ဘာနံ ဥပရိ ကတပါသာဒါဒီသု ဟေဋ္ဌာ ထမ္ဘာဒီဟိ ဧကာဗဒ္ဓေသု ဥပရိမတလာဒီသု သီမာဗန္ဓနံ ဗဟုဓာ ဝုတ္တံ, တသ္မာ ဗဒ္ဓသီမဂါမသီမာနံ ရုက္ခာဒိသမ္ဗန္ဓော တေဟိ မုခတောဝ ဝိဟိတော, အပိစ ဂါမသီမာနမ္ပိ ပါဋေက္ကံ ဗဒ္ဓသီမာသဒိသတာယ ဧကာယ ဂါမသီမာယ ကမ္မံ ကရောန္တေဟိ ဒဗ္ဗတိဏမတ္တေနပိ သမ္ဗန္ဓာ ဂါမန္တရပရမ္ပရာ အရညနဒီသမုဒ္ဒါ စ သောဓေတဗ္ဗာတိ သကလံ ဒီပံ [Pg.320] သောဓေတွာဝ ကာတဗ္ဗံ သိယာ. ဧဝံ ပန အသောဓေတွာ ပဌမမဟာသင်္ဂီတိကာလတော ပဘုတိ ကတာနံ ဥပသမ္ပဒါဒိကမ္မာနံ သီမာသမ္မုတီနဉ္စ ဝိပဇ္ဇနတော သဗ္ဗေသမ္ပိ ဘိက္ခူနံ အနုပသမ္ပန္နသင်္ကာပသင်္ဂေါ စ ဒုန္နိဝါရော ဟောတိ, န စေတံ ယုတ္တံ, တသ္မာ ဝုတ္တနယေန ဝိသဘာဂသီမာနမေဝ ရုက္ခာဒိသမ္ဗန္ဓဒေါသော, န ဗဒ္ဓသီမဂါမသီမာဒီနံ သဘာဂသီမာနန္တိ ဂဟေတဗ္ဗံ. If there were any defect in the act due to connection with trees and such, it would certainly have to be stated. For the purpose of avoiding defects, the teachers repeatedly declared the established meaning even in places free from doubt, saying, 'without marking the wall,' and so on. Here, however, they spoke of fixing a boundary even in the middle of a forest dense with trees, creepers, and the like, saying, 'they build a monastery in the middle of the forest, the forest should not be marked,' and so on. Similarly, it has been stated in many ways that boundaries can be fixed on upper levels and so forth in multi-storied buildings built upon pillars, where the upper levels are connected as one with the lower pillars. Therefore, connection with trees and such in fixed boundaries and village boundaries has been directly permitted by them. Moreover, if, when performing an act within a single village boundary—since each village boundary is similar to a fixed boundary—connections, even as slight as a blade of dabba grass, with successive neighboring villages, forests, rivers, and oceans had to be purified, then the entire island would have to be purified before the act could be performed. However, not having purified in this way from the time of the first great council onward would lead to the failure of ordination acts and boundary agreements, and the unavoidable consequence of doubt about the ordination status of all bhikkhus would arise. This is not proper. Therefore, it should be understood that the defect of connection with trees and such applies only to boundaries of different categories, as stated, not to fixed boundaries, village boundaries, or other boundaries of the same category. မဟာသီမာသောဓနဿ ဒုက္ကရတာယ ခဏ္ဍသီမာယမေဝ ယေဘုယျေန သံဃကမ္မကရဏန္တိ အာဟ ‘‘သီမမာဠကေ’’တိအာဒိ. မဟာသံဃသန္နိပါတေသု ပန ခဏ္ဍသီမာယ အပ္ပဟောနကတာယ မဟာသီမာယ ကမ္မေ ကရိယမာနေပိ အယံ နယော ဂဟေတဗ္ဗောဝ. ဥက္ခိပါပေတွာတိ ဣမိနာ ကာယပဋိဗဒ္ဓေန သီမံ ဖုသန္တောပိ သီမဋ္ဌောဝ ဟောတီတိ ဒဿေတိ. ပုရိမနယေပီတိ ခဏ္ဍသီမတော မဟာသီမံ ပဝိဋ္ဌသာခါနယေပိ. သီမဋ္ဌရုက္ခသာခါယ နိသိန္နော သီမဋ္ဌောဝ ဟောတီတိ အာဟ ‘ဟတ္ထပါသမေဝ အာနေတဗ္ဗော’’တိ. ဧတ္ထ စ ‘‘ရုက္ခသာခါဒီဟိ အညမညသမ္ဗန္ဓာသု ဧတာသု ခဏ္ဍသီမာယ တယော ဘိက္ခူ, မဟာသီမာယ ဒွေတိ ဧဝံ ဒွီသု သီမာသု သီမန္တရိကံ အဖုသိတွာ, ဟတ္ထပါသဉ္စ အဝိဇဟိတွာ ဌိတေဟိ ပဉ္စဟိ ဘိက္ခူဟိ ဥပသမ္ပဒါဒိ ကမ္မံ ကာတုံ ဝဋ္ဋတီ’’တိ ကေစိ ဝဒန္တိ, တံ န ယုတ္တံ ‘‘နာနာသီမာယံ ဌိတစတုတ္ထော ကမ္မံ ကရေယျ, အကမ္မံ န စ ကရဏီယ’’န္တိအာဒိဝစနတော (မဟာဝ. ၃၈၉). တေနေဝေတ္ထာပိ မဟာသီမံ သောဓေတွာ မာဠကသီမာယမေဝ ကမ္မကရဏံ ဝိဟိတံ. အညထာ ဘိန္နသီမဋ္ဌတာယ တတြဋ္ဌဿ ဂဏပူရကတ္တာဘာဝါ ကမ္မကောပေါဝ ဟောတီတိ. Because of the difficulty in purifying a great boundary, Saṅgha acts are mostly performed within a partial boundary, as stated in 'in a boundary-pavilion' and so on. However, even when an act is performed in a great boundary because a partial boundary is insufficient for large Saṅgha gatherings, this method should still be adopted. By 'having it lifted up,' it is shown that even one touching the boundary with something connected to the body is considered to be within the boundary. This also applies to the previous case, that of a branch extending from a partial boundary into a great boundary. It is stated that one sitting on a tree branch that is within the boundary is himself considered to be within the boundary, hence the statement, 'he should be brought only within arm's reach.' Here, some say that when tree branches or similar connections exist between these partial boundaries and great boundaries, three bhikkhus in the partial boundary and two in the great boundary—thus five bhikkhus in total—can perform ordination and other acts without touching the boundary line between the two boundaries or going beyond arm's reach; however, this is not appropriate, as it contradicts statements such as, 'If a fourth stands in a different boundary and performs the act, it is an invalid act and should not be done' (Mahāva. 389). Therefore, in this case also, having purified the great boundary, the performance of the act is prescribed only within the pavilion-boundary. Otherwise, due to being in a separate boundary, the one standing there would not complete the quorum, and the act would be invalidated. ယဒိ ဧဝံ ကထံ ဆန္ဒပါရိသုဒ္ဓိအာဟရဏဝသေန မဟာသီမာသောဓနန္တိ? တမ္ပိ ဝိနယညူ န ဣစ္ဆန္တိ, ဟတ္ထပါသာနယနဗဟိသီမကရဏဝသေန ပနေတ္ထ သောဓနံ ဣစ္ဆန္တိ, ဒိန္နဿပိ ဆန္ဒဿ [Pg.321] အနာဂမနေန မဟာသီမဋ္ဌော ကမ္မံ ကောပေတီတိ. ယဒိ စဿ ဆန္ဒာဒိ နာဂစ္ဆတိ, ကထံ သော ကမ္မံ ကောပေဿတီတိ? ဒွိန္နံ ဝိသဘာဂသီမာနံ သမ္ဗန္ဓဒေါသတော, သော စ သမ္ဗန္ဓဒေါသော အဋ္ဌကထာဝစနပ္ပမာဏတော. န ဟိ ဝိနယေ သဗ္ဗတ္ထ ယုတ္တိ သက္ကာ ဉာတုံ ဗုဒ္ဓဂေါစရတ္တာတိ ဝေဒိတဗ္ဗံ. ကေစိ ပန ‘‘သစေ ဒွေပိ သီမာယော ပူရေတွာ နိရန္တရံ ဌိတေသု ဘိက္ခူသု ကမ္မံ ကရောန္တေသု ဧကာယ ဧဝ သီမာယ ဂဏော စ ဥပသမ္ပဒါပေက္ခော စ အနုဿာဝကော စ ဧကတော တိဋ္ဌတိ, ကမ္မံ သုကတမေဝ ဟောတိ. သစေ ပန ကမ္မာရဟော ဝါ အနုဿာဝကော ဝါ သီမန္တရဋ္ဌော ဟောတိ, ကမ္မံ ဝိပဇ္ဇတီ’’တိ ဝဒန္တိ, တဉ္စ ဗဒ္ဓသီမဂါမသီမာဒိသဘာဂသီမာသု ဧဝ ယုဇ္ဇတိ. ယာသု အညမညံ ရုက္ခာဒိသမ္ဗန္ဓေသုပိ ဒေါသော နတ္ထိ, ယာသု ပန အတ္ထိ, န တာသု, ဝိသဘာဂသီမာသု ရုက္ခာဒိသမ္ဗန္ဓေ သတိ ဧကတ္ထ ဌိတော ဣတရဋ္ဌာနံ ကမ္မံ ကောပေတိ ဧဝ အဋ္ဌကထာယ သာမညတော သောဓနဿ ဝုတ္တတ္တာတိ အမှာကံ ခန္တိ, ဝီမံသိတွာ ဂဟေတဗ္ဗံ. If so, how is the purification of the great boundary accomplished by bringing the purity of consent? Even the experts in Vinaya do not approve of that. Instead, they prefer purification here by bringing within arm's reach and establishing an outer boundary, for even if consent has been given, if it does not arrive, the one within the great boundary invalidates the act. But if his consent and so forth do not arrive, how will he invalidate that act? It is due to the fault of connection between two dissimilar boundaries, and that fault of connection is established by the authority of the commentary's statement. Indeed, in the Vinaya, it is not always possible to discern the reason, because it is the domain of the Buddha; this should be understood. However, some say: 'If, while the bhikkhus stand filling both boundaries without interruption and perform the act, the Saṅgha, the candidate for ordination, and the one reciting the motion all remain within one boundary, the act is perfectly valid. But if the one qualified for the act or the one reciting the motion stands in another boundary, the act fails.' This applies only to similar boundaries, such as fixed boundaries, village boundaries, and the like, in which there is no fault even in mutual connections by trees and so forth. But it does not apply to those in which there is such a fault. In dissimilar boundaries, if there is a connection by trees and so forth, one standing in one place invariably invalidates the act of those in the other place, because purification has been stated generally in the commentary. This is our view; it should be accepted after careful investigation. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၃၈) ‘‘ဥက္ခိပါပေတွာ ကာတုံ န ဝဋ္ဋတီတိ ခဏ္ဍသီမာယ အန္တော ဌိတတ္တာ ရုက္ခဿ တတ္ထ ဌိတော ဟတ္ထပါသမေဝ အာနေတဗ္ဗောတိ ဥက္ခိပါပေတွာ ကာတုံ န ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. မဟာဝဂ္ဂ ၁၃၈) ပန ‘‘ဥက္ခိပါပေတွာ ကာတုံ န ဝဋ္ဋတိ, ကသ္မာ? အန္တော ဌိတတ္တာ. ရုက္ခဿ ဟိ ဟေဋ္ဌာ ပထဝီဂတံ မူလံ ခဏ္ဍသီမာယေဝ ဟောတိ. အဗ္ဗောဟာရိကံ ဝါတိ အပရေ. ‘မဇ္ဈေ ပန ဆိန္နေ မဟာသီမာယ ဌိတံ မူလံ မဟာသီမမေဝ ဘဇတိ, ခဏ္ဍသီမာယ ဌိတံ ခဏ္ဍသီမမေဝ ဘဇတိ တဒါယတ္တပထဝီအာဒီဟိ အနုဂ္ဂဟိတတ္တာ’တိ စ ဝုတ္တံ. ‘သီမာယ ပစ္ဆာ ဥဋ္ဌိတရုက္ခေ နိသီဒိတွာ ကမ္မံ ကာတုံ ဝဋ္ဋတိ ပစ္ဆာ သီမာယံ ကတဂေဟေ ဝိယာ’တိ ဝတွာ ‘ဗန္ဓနကာလေ ဌိတေ ရုက္ခေ နိသီဒိတွာ ကာတုံ န ဝဋ္ဋတိ ဥပရိသီမာယ အဂမနတော’တိ ကာရဏံ ဝဒန္တိ. ဧဝံ သတိ ဗန္ဓနကာလေ [Pg.322] ပုန အာရောဟဏံ နာမ နတ္ထိ, ဗန္ဓိတကာလေ ဧဝ အာရောဟတီတိ အာပဇ္ဇတိ ပစ္ဆာ ဥဋ္ဌိတရုက္ခော ပန တပ္ပဋိဗဒ္ဓတ္တာ သီမာသင်္ခမေဝ ဂတော. ဧဝံ ပုဗ္ဗေ ဥဋ္ဌိတရုက္ခောပီတိ ဂဟေတဗ္ဗံ. ‘‘ယံ ကိဉ္စီ’’တိ ဝစနတော တိဏာဒိပိ သင်္ဂဟိတံ, မဟာထေရာပိ တိဏံ သောဓေတွာဝ ကရောန္တီ’’တိ ဝုတ္တံ. In the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.138), it is stated: 'It is not permissible to perform the act after having it lifted up; because the tree stands within the partial boundary, one standing there should be brought only within arm's reach; thus it is not permissible to perform the act after having it lifted up.' In the Vajirabuddhiṭīkā (Vajira. Ṭī. Mahāvagga 138), however, it is said: 'It is not permissible to perform the act after having it lifted up. Why? Because it stands within. For the root of the tree below, which is in the ground, belongs only to the partial boundary. Others say it is invalid. But when the middle is cut, the root standing within the great boundary belongs to the great boundary, and the root standing within the partial boundary belongs to the partial boundary, because it is supported by the ground, etc., which is dependent on it.' It is also said: 'It is permissible to perform the act while seated on a tree that arose after the boundary was established, just as in a house built later within the boundary.' But they state the reason: 'It is not permissible to perform the act while seated on a tree that was standing at the time of the boundary marking, because it does not enter the upper boundary.' This being the case, at the time of binding the boundary, there is no such thing as a further ascent; it follows that one ascends only at the time it was bound. But a tree that arose later, being connected to it, is included within the boundary's designation. It should be understood that a tree that arose earlier is also thus. By the phrase 'whatever,' even grass and so forth is included; it is said that the great elders also perform the act only after clearing the grass. န ဩတရတီတိ ပဏဝသဏ္ဌာနပဗ္ဗတာဒီသု ဟေဋ္ဌာ ပမာဏရဟိတံ ဌာနံ န ဩတရတိ. ကိဉ္စာပိ ပနေတ္ထ ဗဇ္ဈမာနက္ခဏေ ဥဒ္ဓမ္ပိ ပမာဏရဟိတပဗ္ဗတာဒိ နာရောဟတိ, တထာပိ တံ ပစ္ဆာ သီမဋ္ဌတာယ သီမာ ဟောတိ. ဟေဋ္ဌာ ပဏဝသဏ္ဌာနာဒိ ပန ဥပရိ ဗဒ္ဓါယပိ သီမာယ သီမသင်္ခံ န ဂစ္ဆတိ, တဿေဝ ဝသေန ‘‘န ဩတရတီ’’တိ ဝုတ္တံ, ဣတရထာ ဩရောဟဏာရောဟဏာနံ သာဓာရဏဝသေန ‘‘န ဩတရတီ’’တိအာဒိနာ ဝတ္တဗ္ဗတော. ဇာတံ ယံ ကိဉ္စီတိ နိဋ္ဌိတသီမာယ ဥပရိ ဇာတံ ဝိဇ္ဇမာနံ ပုဗ္ဗေ ဌိတံ ပစ္ဆာ သဉ္ဇာတံ ပဝိဋ္ဌဉ္စ ယံ ကိဉ္စိ သဝိညာဏကာဝိညာဏကံ သဗ္ဗမ္ပီတိ အတ္ထော. အန္တောသီမာယ ဟိ ဟတ္ထိက္ခန္ဓာဒိသဝိညာဏကေသု နိသိန္နောပိ ဘိက္ခု သီမဋ္ဌောဝ ဟောတိ. ဗဒ္ဓါယ သီမာယာတိ ဣဒဉ္စ ပကရဏဝသေန ဥပလက္ခဏတော ဝုတ္တံ. အဗဒ္ဓသီမာသုပိ သဗ္ဗာသု ဌိတံ တံ သီမာသင်္ခမေဝ ဂစ္ဆတိ. ဧကသမ္ဗန္ဓေန ဂတန္တိ ရုက္ခလတာဒိတတြဇာတမေဝသန္ဓာယ ဝုတ္တံ. တာဒိသဉှိ ‘‘ဣတော ဂတ’’န္တိ ဝတ္တဗ္ဗတံ အရဟတိ. 'It does not descend' means it does not descend into a place beneath a drum-shaped mountain or similar formation that lacks a defined limit. Although at the moment of being established, the boundary does not ascend above a mountain or similar formation that lacks a defined limit, nevertheless, that place later becomes the boundary by virtue of being within the boundary. However, what lies beneath a drum-shaped formation or similar, even if a boundary is established above it, is not counted as part of the boundary. It is with reference to this that it is said, 'it does not descend'; otherwise, due to the commonality of descending and ascending, it would have to be stated as 'it does not descend and ascend,' etc. 'Whatever has arisen' means whatever exists above a completed boundary—whether previously existing, later arisen, or entered—anything at all, sentient or insentient. For even a bhikkhu seated on an elephant’s back or other sentient beings within the boundary is considered to be within the boundary. 'Of an established boundary'—this is said by way of indication according to the context. In all unestablished boundaries as well, whatever is situated therein is counted as the boundary. 'Gone by a single connection'—this is said with reference to trees, vines, and other things born there. For such a thing deserves to be called 'gone from here.' ယံ ပန ‘‘ဣတော ဂတ’’န္တိ ဝါ ‘‘တတော အာဂတ’’န္တိ ဝါ ဝတ္တုံ အသက္ကုဏေယျံ ဥဘောသု ဗဒ္ဓသီမဂါမသီမာသု ဥဒကုက္ခေပနဒီအာဒီသု စ တိရိယံ ပတိတရဇ္ဇုဒဏ္ဍာဒိ, တတ္ထ ကိံ ကာတဗ္ဗန္တိ? ဧတ္ထ ပန ‘‘ဗဒ္ဓသီမာယ ပတိဋ္ဌိတဘာဂေါ ဗဒ္ဓသီမာ, ဂါမသီမာယ ပတိဋ္ဌိတဘာဂေါ ဂါမသီမာ တဒုဘယသီမဋ္ဌပဗ္ဗတာဒိ ဝိယ, ဗဒ္ဓသီမတော ဥဋ္ဌိတဝဋရုက္ခဿ ပါရောဟေ, ဂါမသီမာယ ဂါမသီမတော ဥဋ္ဌိတဝဋရုက္ခဿ ပါရောဟေ စ ဗဒ္ဓသီမာယ [Pg.323] ပတိဋ္ဌိတေပိ ဧသေဝ နယော. မူလေ ပတိဋ္ဌိတကာလတော ပဋ္ဌာယ ဟိ ‘ဣတော ဂတံ, တတော အာဂတ’န္တိ ဝတ္တုံ အသက္ကုဏေယျတော သော ဘာဂေါ ယထာပဝိဋ္ဌသီမဋ္ဌသင်္ခမေဝ ဂစ္ဆတိ. တေသံ ရုက္ခပါရောဟာနံ အန္တရာ ပန အာကာသဋ္ဌသာခါ ဘူမိယံ သီမာပရိစ္ဆေဒပ္ပမာဏေန တဒုဘယသီမာ ဟောတီ’’တိ ကေစိ ဝဒန္တိ. ယသ္မာ ပနဿာ သာခါယ ပါရောဟော ပဝိဋ္ဌသီမာယ ပထဝိယံ မူလေဟိ ပတိဋ္ဌဟိတွာပိ ယာဝ သာခံ ဝိနာ ဌာတုံ န သက္ကောတိ, တာဝ မူလသီမဋ္ဌတံ န ဝိဇဟတိ. ယဒါ ပန သဏ္ဌာတုံ သက္ကောတိ, တဒါပိ ပါရောဟမတ္တမေဝ ပဝိဋ္ဌသီမတံ သမုပေတိ, တသ္မာ သဗ္ဗောပိ အာကာသဋ္ဌသာခါဘာဂေါ ပုရိမသီမဋ္ဌတံ န ဝိဇဟတိ တတော အာဂတဘာဂဿ အဝိဇဟိတတ္တာတိ အမှာကံ ခန္တိ. ဥဒကုက္ခေပနဒီအာဒီသုပိ ဧသေဝ နယော. တတ္ထ စ ဝိသဘာဂသီမာယ ဧဝ ပဝိဋ္ဌေ သကလသီမာသောဓနံ, သဘာဂါယ ပဝိဋ္ဌေ ဖုသိတွာ ဌိတမတ္တဘိက္ခုသောဓနဉ္စ သဗ္ဗံ ပုဗ္ဗေ ဝုတ္တနယမေဝ. However, regarding that which cannot be said to be 'gone from here' or 'come from there' in both established boundaries and village boundaries, such as water-lifts, rivers, and so on, and horizontally fallen ropes, sticks, and the like—what should be done in such cases? Here, some say: 'The part established within the established boundary is the established boundary; the part established within the village boundary is the village boundary, just like a mountain or the like standing on the boundary between both. The same principle applies to a sprout of a banyan tree that has grown from an established boundary and become established in a village boundary, and to one that has grown from a village boundary and become established in an established boundary. From the time it takes root, since one cannot say "gone from here" or "come from there," that part is counted as belonging to the boundary it has entered. However, the aerial branch between those tree sprouts, according to the measure of the boundary demarcation on the ground, is considered to be both boundaries.' However, it is our view that because the sprout of that branch, even if rooted in the ground of the entered boundary, does not abandon its original boundary status so long as it cannot stand without the main branch. Even when it can stand independently, only the sprout itself attains the status of the entered boundary. Therefore, the entire portion of the aerial branch does not abandon its former boundary status, as the part that came from there has not been abandoned. The same principle applies to water-lifts, rivers, and so on. There, if it has entered a boundary of a different kind, the purification of the entire boundary is required. If it has entered a boundary of the same kind, the purification of a bhikkhu by merely touching and standing is sufficient—all as previously explained. ၁၆၄. ဧတ္ထ စ နဒီပါရသီမာကထာယ ပါရယတီတိ အဇ္ဈောတ္ထရတိ. နဒိယာ ဥဘောသု တီရေသု ပတိဋ္ဌဟမာနာ သီမာ နဒီအဇ္ဈောတ္ထရာ နာမ ဟောတီတိ အာဟ ‘‘နဒိံ အဇ္ဈောတ္ထရမာန’’န္တိ. အန္တောနဒိယဉှိ သီမာ န ဩတရတိ. နဒီလက္ခဏေ ပန အသတိ ဩတရတိ. သာ စ တဒါ နဒီပါရသီမာ န ဟောတီတိ အာဟ ‘‘နဒိယာ လက္ခဏံ နဒီနိမိတ္တေ ဝုတ္တနယမေဝါ’’တိ. အဿာတိ ဘဝေယျ. အဝဿံ လဗ္ဘနေယျာ ပန ဓုဝနာဝါဝ ဟောတီတိ သမ္ဗန္ဓော. န နာဝါယာတိ ဣမိနာ နာဝံ ဝိနာပိ သီမာ ဗဒ္ဓါ သုဗဒ္ဓါ ဧဝ ဟောတိ, အာပတ္တိပရိဟာရတ္ထာ နာဝါတိ ဒဿေတိ. 164. Here, in the discussion of a boundary on the far shore of a river, 'pārayati' means 'it spreads over,' which is 'ajjhottharati.' A boundary that is established on both banks of the river is called 'nadīajjhottharā' (river-spanning); hence it is said, 'spanning the river.' Indeed, the boundary does not descend into the river itself. However, when the characteristics of a river are absent, it does descend. At that time, it is not a boundary on the far shore of a river; hence it is said, 'the characteristics of a river are in the manner stated in the section on the signs of a river.' 'Assā' means 'it should be.' 'Avassaṃ labbhaneyyā' (should certainly be obtainable) is connected to 'it is a permanent boat.' By the phrase 'not by boat,' it is shown that even without a boat, a boundary that has been established is well-established, and that the boat is mentioned for the purpose of avoiding offenses. ရုက္ခသံဃာဋမယောတိ အနေကရုက္ခေ ဧကတော ဃဋေတွာ ကတသေတု. ရုက္ခံ ဆိန္ဒိတွာ ကတောတိ ပါဌသေသော. ‘‘သဗ္ဗနိမိတ္တာနံ အန္တော ဌိတဘိက္ခူ ဟတ္ထပါသေ ကတွာတိ ဣဒံ ဥဘိန္နံ တီရာနံ ဧကဂါမခေတ္တဘာဝံ သန္ဓာယ ဝုတ္တံ. ပဗ္ဗတသဏ္ဌာနာတိ [Pg.324] ဧကတော ဥဂ္ဂတဒီပသိခရတ္တာ သမန္တပါသာဒိကာယံ ဝုတ္တံ. 'Rukkhasaṅghāṭamaya' means a bridge made by joining many trees together. The rest of the reading is 'made by cutting down a tree.' The phrase 'having brought the bhikkhus standing within all the signs into arm's reach' is said with reference to both banks being a single village-field. 'Having the shape of a mountain' is said because it has a single peak like an island that has risen up as one, as stated in the Samantapāsādikā. ၁၆၅. သီမာသမူဟနကထာယံ သောတိ ဘိက္ခုနိသံဃော. ဒွေပီတိ ဒွေ သမာနသံဝါသအဝိပ္ပဝါသသီမာယော. အဝိပ္ပဝါသသီမာတိ မဟာသီမံ သန္ဓာယ ဝဒတိ. တတ္ထေဝ ယေဘုယျေန အဝိပ္ပဝါသာတိ. အဝိပ္ပဝါသံ အဇာနန္တာပီတိ ဣဒံ မဟာသီမာယ ဝိဇ္ဇမာနာဝိဇ္ဇမာနတ္တံ, တဿာ ဗာဟိရပရိစ္ဆေဒဉ္စ အဇာနန္တာနံ ဝသေန ဝုတ္တံ. ဧဝံ အဇာနန္တေဟိပိ အန္တောသီမာယ ဌတွာ ကမ္မဝါစာယ ကတာယ သာ သီမာ သမူဟတာဝ ဟောတီတိ အာဟ ‘‘သမူဟနိတုဉ္စေဝ ဗန္ဓိတုဉ္စ သက္ခိဿန္တီ’’တိ. နိရာသင်္ကဋ္ဌာနေတိ ခဏ္ဍသီမာရဟိတဋ္ဌာနေ. ဣဒဉ္စ မဟာသီမာယ ဝိဇ္ဇမာနာယပိ ကမ္မကရဏသုခတ္ထံ ခဏ္ဍသီမာ ဣစ္ဆိတာတိ တံ စေတိယင်္ဂဏာဒိဗဟုသန္နိပါတဋ္ဌာနေ န ဗန္ဓတီတိ ဝုတ္တံ. တတ္ထာပိ သာ ဗဒ္ဓါ သုဗဒ္ဓါ ဧဝ မဟာသီမာ ဝိယ. ပဋိဗန္ဓိတုံ ပန န သက္ခိဿန္တေဝါတိ ဣဒံ ခဏ္ဍသီမာယ အသမူဟတတ္တာ, တဿာ အဝိဇ္ဇမာနတ္တဿ အဇာနနတော စ မဟာသီမာဗန္ဓနံ သန္ဓာယ ဝုတ္တံ. ခဏ္ဍသီမာ ပန နိရာသင်္ကဋ္ဌာနေ ဗန္ဓိတုံ သက္ခိဿန္တေဝ. သီမာသမ္ဘေဒံ ကတွာတိ ခဏ္ဍသီမာယ ဝိဇ္ဇမာနပက္ခေ သီမာယ သီမံ အဇ္ဈောတ္ထရဏသမ္ဘေဒံ ကတွာ အဝိဇ္ဇမာနပက္ခေပိ သမ္ဘေဒသင်္ကာယ အနိဝတ္တနေန သမ္ဘေဒသင်္ကံ ကတွာ. အဝိဟာရံ ကရေယျုန္တိ သံဃကမ္မာနာရဟံ ကရေယျုံ. ပုဗ္ဗေ ဟိ စေတိယင်္ဂဏာဒိနိရာသင်္ကဋ္ဌာနေ ကမ္မံ ကာတုံ သက္ကာ, ဣဒါနိ တမ္ပိ ဝိနာသိတန္တိ အဓိပ္ပာယော. န သမူဟနိတဗ္ဗာတိ ခဏ္ဍသီမံ အဇာနန္တေဟိ န သမူဟနိတဗ္ဗာ. ဥဘောပိ န ဇာနန္တီတိ ဥဘိန္နံ ပဒေသနိယမံ ဝါ တာသံ ဒွိန္နမ္ပိ ဝါ အညတရာယ ဝါ ဝိဇ္ဇမာနတံ ဝါ အဝိဇ္ဇမာနတံ ဝါ န ဇာနန္တိ, သဗ္ဗတ္ထ သင်္ကာ ဧဝ ဟောတိ. နေဝ သမူဟနိတုံ, န ဗန္ဓိတုံ သက္ခိဿန္တီတိ ဣဒံ နိရာသင်္ကဋ္ဌာနေ ဌတွာ သမူဟနိတုံ သက္ကောန္တာပိ မဟာသီမံ ပဋိဗန္ဓိတုံ န သက္ခိဿန္တီတိ ဣမမတ္ထံ သန္ဓာယ [Pg.325] ဝုတ္တံ. န စ သက္ကာ…ပေ… ကမ္မဝါစာ ကာတုန္တိ ဣဒံ သီမာဗန္ဓနကမ္မဝါစံ သန္ဓာယ ဝုတ္တံ. တသ္မာတိ ယသ္မာ ဗန္ဓိတုံ န သက္ကာ, တသ္မာ န သမူဟနိတဗ္ဗာတိ အတ္ထော. 165. In the discussion on dismantling a boundary, 'so' refers to the community of nuns. 'Two' refers to two boundaries: those of common residence and non-separation. 'Non-separation boundary' refers to the great boundary. There, for the most part, it is a non-separation boundary. 'Even if they do not know the non-separation boundary' is said with regard to those not knowing the existence or non-existence of the great boundary, and also its external limits. Even if they do not know, if they stand within the boundary and perform the formal act, that boundary is indeed dismantled; therefore it is said, 'they will be able to dismantle and establish a boundary.' 'Place free from doubt' refers to a place devoid of a sectional boundary. And this is said: because a sectional boundary is desired for the ease of performing acts even when a great boundary exists, one does not establish it in places of much gathering like shrine courtyards. Even there, if it is established, it is well-established like the great boundary. But 'they will not be able to re-establish it'—this refers to the establishment of a great boundary, because the sectional boundary is undismantled, and because of not knowing its absence. However, in a place free from doubt, they will indeed be able to establish a sectional boundary. 'Having caused the intermingling of boundaries' means, in the case where a sectional boundary exists, causing confusion by overlapping one boundary with another; and even in the case where it does not exist, by not refraining due to the suspicion of intermingling, thereby creating the suspicion of intermingling. 'They would make it unfit for monastic residence' means they would make it unfit for Sangha acts. Previously, it was possible to perform acts in places free from doubt like shrine courtyards, but now even that is destroyed—this is the meaning. 'The boundary should not be dismantled' means that a sectional boundary should not be dismantled by those who do not know it. 'Neither knows' means they do not know the regional designation of both, or the existence or non-existence of either of the two; there is doubt in all cases. 'They will not be able to dismantle or establish' refers to the fact that even if they can dismantle while standing in a place free from doubt, they will not be able to re-establish the great boundary; thus it is said. 'It is not possible... to perform the formal act' refers to the formal act of establishing a boundary. 'Therefore' means: because it cannot be established, therefore it should not be dismantled—this is the meaning. ကေစိ ပန ‘‘ဤဒိသေသုပိ ဝိဟာရေသု ဆပဉ္စမတ္တေ ဘိက္ခူ ဂဟေတွာ ဝိဟာရကောဋိတော ပဋ္ဌာယ ဝိဟာရပရိက္ခေပဿ အန္တော စ ဗဟိ စ သမန္တာ လေဍ္ဍုပါတေ သဗ္ဗတ္ထ မဉ္စပ္ပမာဏေ ဩကာသေ နိရန္တရံ ဌတွာ ပဌမံ အဝိပ္ပဝါသသီမံ, တတော သမာနသံဝါသကသီမဉ္စ သမူဟနနဝသေန သီမာယ သမုဂ္ဃာတေ ကတေ တသ္မိံ ဝိဟာရေ ခဏ္ဍသီမာယ, မဟာသီမာယ ဝါ ဌိတဝိဇ္ဇမာနတ္တေ သတိ အဝဿံ ဧကသ္မိံ မဉ္စဋ္ဌာနေ တာသံ မဇ္ဈဂတာ တေ ဘိက္ခူ တာ သမူဟနေယျုံ, တတော ဂါမသီမာ ဧဝ အဝသိဿေယျ. န ဟေတ္ထ သီမာယ, တပ္ပရိစ္ဆေဒဿ ဝါ ဇာနနံ အင်္ဂံ. သီမာယ ပန အန္တောဌာနံ ‘သမူဟနိဿာမာ’တိ ကမ္မဝါစာကရဏဉ္စေတ္ထ အင်္ဂံ. အဋ္ဌကထာယံ ‘ခဏ္ဍသီမံ ပန ဇာနန္တာ အဝိပ္ပဝါသံ အဇာနန္တာပိ သမူဟနိတုဉ္စေဝ ဗန္ဓိတုဉ္စ သက္ခိဿန္တီ’တိ ဧဝံ မဟာသီမာယ ပရိစ္ဆေဒဿ အဇာနနေပိ သမူဟနနဿ ဝုတ္တတ္တာ ဂါမသီမာယ ဧဝ စ အဝသိဋ္ဌာယ တတ္ထ ယထာရုစိ ဒုဝိဓမ္ပိ သီမံ ဗန္ဓိတုဉ္စေဝ ဥပသမ္ပဒါဒိကမ္မံ ကာတုဉ္စ ဝဋ္ဋတီ’’တိ ဝဒန္တိ, တံ ယုတ္တံ ဝိယ ဒိဿတိ, ဝီမံသိတွာ ဂဟေတဗ္ဗန္တိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၄) အာဂတော ဝိနိစ္ဆယော. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၄၄) ပန ‘‘အဝိပ္ပဝါသသီမာ န သမူဟန္တဗ္ဗာတိ မဟာသီမံ သန္ဓာယ ဝဒတိ. နိရာသင်္ကဋ္ဌာနေသု ဌတွာတိ စေတိယင်္ဂဏာဒီနံ ခဏ္ဍသီမာယ အနောကာသတ္တာ ဝုတ္တံ. ခဏ္ဍသီမဉှိ ဗန္ဓန္တာ တာဒိသံ ဌာနံ ပဟာယ အညသ္မိံ ဝိဝိတ္တေ ဩကာသေ ဗန္ဓန္တိ. အပ္ပေဝ နာမ သမူဟနိတုံ သက္ခိဿန္တီတိ အဝိပ္ပဝါသသီမံယေဝ သမူဟနိတုံ သက္ခိဿန္တိ, န ခဏ္ဍသီမံ. ပဋိဗန္ဓိတုံ ပန န သက္ခိဿန္တေဝါတိ ခဏ္ဍသီမာယံ အညာတတ္တာ န သက္ခိဿန္တိ. န သမူဟနိတဗ္ဗာတိ ခဏ္ဍသီမံ အဇာနန္တေဟိ န သမူဟနိတဗ္ဗာ’’တိ ဝုတ္တံ. However, some say: “Even in such monasteries, taking five or six monks and starting from a corner of the monastery, they should stand continuously in every bed-sized space within a clod’s throw, both inside and outside the monastery perimeter. First, the non-separation boundary, and then the common-residence boundary, are to be abolished by the method of removal. When the boundary has been thus uprooted, if a sectional boundary or a great boundary exists in that monastery, those monks, standing in their midst within a single bed-sized space, must abolish them. Then, only the village boundary would remain. Here, knowledge of the boundary or its delimitation is not a factor; rather, the factors are standing inside the boundary and performing the formal act, stating, ‘We will abolish it.’ In the commentary, it is said: ‘Those who know the sectional boundary but do not know the non-separation boundary can still abolish and establish it.’ Thus, since the abolition is mentioned even when the delimitation of the great boundary is not known, and since only the village boundary remains, it is permissible to establish either type of boundary there as desired and to perform formal acts such as ordination.” This seems reasonable and should be accepted after careful consideration—this is the decision that has come down in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.144). However, the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.144) states: “The statement ‘the non-separation boundary should not be abolished’ is said with reference to the great boundary. ‘Standing in places free from doubt’ is said because there is no room for a sectional boundary in places like shrine courtyards. For when establishing a sectional boundary, they avoid such a place and establish it in another secluded space. ‘It is possible that they will be able to abolish’ means they will be able to abolish only the non-separation boundary, not the sectional boundary. ‘But they will not be able to re-establish it’ means they will not be able to, because the sectional boundary is unknown to them. ‘It should not be abolished’ means it should not be abolished by those who do not know the sectional boundary.” ၁၆၆. ဧဝံ [Pg.326] ဗဒ္ဓသီမာဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ အဗဒ္ဓသီမာဝိနိစ္ဆယံ ဒဿေတုံ ‘‘အဗဒ္ဓသီမာ ပနာ’’တိ အာဟ. သာ ကတိဝိဓာတိ အာဟ ‘‘ဂါမသီမာ သတ္တဗ္ဘန္တရသီမာ ဥဒကုက္ခေပသီမာတိ တိဝိဓာ’’တိ. ပါဠိယံ (မဟာဝ. ၁၄၇) ‘‘အသမ္မတာယ, ဘိက္ခဝေ, သီမာယာ’’တိအာဒိနာ ဂါမသီမာ ဧဝ ဗဒ္ဓသီမာယ ခေတ္တံ အရညနဒီအာဒယော ဝိယ သတ္တဗ္ဘန္တရဥဒကုက္ခေပါဒီနံ, သာ စ ဂါမသီမာ ဗဒ္ဓသီမာယ ရဟိတဋ္ဌာနေ သယမေဝ သမာနသံဝါသာ ဟောတီတိ ဒဿေတိ. ‘‘ယာ တဿ ဂါမဿ ဂါမသီမာ’’တိ ဧတ္ထ ဂါမပရိက္ခေပဿ အန္တော စ ဗဟိ စ ခေတ္တဝတ္ထုအရညပဗ္ဗတာဒိကံ သဗ္ဗံ ဂါမက္ခေတ္တံ သန္ဓာယ ‘‘ဂါမဿာ’’တိ ဝုတ္တံ, န အန္တရဃရမေဝ, တသ္မာ တဿ သကလဿ ဂါမက္ခေတ္တဿ သမ္ဗန္ဓနီယာ ဂါမသီမာတိ ဧဝမတ္ထော ဂဟေတဗ္ဗော. ယော ဟိ သော အန္တရဃရခေတ္တာဒီသု အနေကေသု ဘူမိဘာဂေသု ‘‘ဂါမော’’တိ ဧကတ္တေန လောကဇနေဟိ ပညတ္တော ဂါမဝေါဟာရော, သောဝ ဣဓ ‘‘ဂါမသီမာ’’တိပိ ဝုစ္စတီတိ အဓိပ္ပာယော. ဂါမော ဧဝ ဟိ ဂါမသီမာ. ဣမိနာဝ နယေန ဥပရိ အရညံ နဒီ သမုဒ္ဒေါ ဇာတဿရောတိ, ဧဝံ တေသု တေသု ဘူမိပ္ပဒေသေသု ဧကတ္တေန လောကဇနပညတ္တာနမေဝ အရညာဒီနံ အရညသီမာဒိဘာဝေါ ဝေဒိတဗ္ဗော, လောကေ ပန ဂါမသီမာဒိဝေါဟာရော ဂါမာဒီနံ မရိယာဒါယမေဝ ဝတ္တုံ ဝဋ္ဋတိ, န ဂါမက္ခေတ္တာဒီသု သဗ္ဗတ္ထ. သာသနေ ပန တေ ဂါမာဒယော ဣတရနိဝတ္တိအတ္ထေန သယမေဝ အတ္တနော မရိယာဒါတိ ကတွာ ဂါမော ဧဝ ဂါမသီမာ, အရညမေဝ အရညသီမာ, သမုဒ္ဒေါ ဧဝ သမုဒ္ဒသီမာတိ သီမာဝေါဟာရေန ဝုတ္တာတိ ဝေဒိတဗ္ဗော. ပါဠိယံ နိဂမဿ ဝါတိ ဣဒံ ဂါမသီမပ္ပဘေဒံ ဥပလက္ခဏဝသေန ဒဿေတုံ ဝုတ္တံ. တေနာဟ ‘‘နဂရမ္ပိ ဂဟိတမေဝါ’’တိ. 166. Having thus explained the determination of a bounded boundary, to now explain the determination of an unbounded boundary, it is said: “As for an unbounded boundary…” It is said: “It is of three kinds: the village boundary, the seven-abbhantara boundary, and the water-splash boundary.” In the Pāli (Mahāvagga 147), with the phrase “Monks, in an unconsecrated boundary…,” it is shown that the village boundary itself is the domain for a bounded boundary, just as forests, rivers, and so on are for the seven-abbhantara and water-splash boundaries; and that this village boundary, in a place free from a bounded boundary, itself becomes one of common residence. In the phrase “the village boundary of that village,” the term “of the village” is used with reference to the entire village territory—including fields, grounds, forests, mountains, and so on, both inside and outside the village enclosure—not just the area between houses. Therefore, the meaning to be understood is that the village boundary pertains to the entire village territory. For that which is designated by worldly people with the single term “village” across various divisions of land, such as the area between houses and the fields, is here also called the “village boundary”—this is the intention. Indeed, the village itself is the village boundary. By this same method, with regard to the forest, river, ocean, or natural lake mentioned further on, it should be understood that the state of being a forest boundary, and so on, belongs to those very forests, etc., which are designated as single entities by worldly people. In the world, however, the term “village boundary” and so on may properly be used only for the limits of villages, etc., not for all village territories everywhere. But in the Dispensation, since those villages, etc., are their own limits by virtue of excluding others, it should be understood that they are spoken of with the term “boundary” as: the village itself is the village boundary, the forest itself is the forest boundary, the ocean itself is the ocean boundary. In the Pāli, the phrase “or of a market town” is stated to show the classification of village boundaries by way of illustration. Hence it is said: “A city is also included.” ဗလိံ လဘန္တီတိ ဣဒံ ယေဘုယျဝသေန ဝုတ္တံ. ‘‘အယံ ဂါမော ဧတ္တကော ကရီသဘာဂေါ’’တိအာဒိနာ ပန ရာဇပဏ္ဏေသု အာရောပိတေသု [Pg.327] ဘူမိဘာဂေသု ယသ္မိံ ယသ္မိံ တဠာကမာတိကာသုသာနပဗ္ဗတာဒိကေ ပဒေသေ ဗလိံ န ဂဏှန္တိ, သောပိ ဂါမသီမာ ဧဝ. ရာဇာဒီဟိ ပရိစ္ဆိန္နဘူမိဘာဂေါ ဟိ သဗ္ဗောဝ ဌပေတွာ နဒီလောဏိဇာတဿရေ ဂါမသီမာတိ ဝေဒိတဗ္ဗာ. တေနာဟ ‘‘ပရိစ္ဆိန္ဒိတွာ ရာဇာ ကဿစိ ဒေတီ’’တိ. သစေ ပန တတ္ထ ရာဇာ ကဉ္စိ ပဒေသံ ဂါမန္တရေန ယောဇေတိ, သော ပဝိဋ္ဌဂါမသီမတံ ဧဝ ဘဇတိ. နဒီဇာတဿရေ ဝိနာသေတွာ တဠာကာဒိဘာဝံ ဝါ ပူရေတွာ ခေတ္တာဒိဘာဝံ ဝါ ပါပိတေသုပိ ဧသေဝ နယော. The statement, “They receive tribute,” is said as a general rule. But in the case of portions of land assigned in royal decrees, such as, “This village has so many karīsas of land,” even in those places where tribute is not collected—such as ponds, canals, charnel grounds, and mountains—that too is the village boundary. For any portion of land demarcated by a king and others is to be understood as the village boundary, with the exception of rivers, salt-water areas, and natural lakes. Hence it is said: “A king demarcates it and gives it to someone.” If, however, a king joins a certain place to another village, it becomes part of the boundary of the village it has entered. This same principle applies even if rivers or natural lakes are destroyed and made into ponds, or filled in and made into fields. ယေ ပန ဂါမာ ရာဇစောရာဒိဘယပီဠိတေဟိ မနုဿေဟိ ဆဍ္ဍိတာ စိရမ္ပိ နိမ္မနုဿာ တိဋ္ဌန္တိ, သမန္တာ ပန ဂါမာ သန္တိ, တေပိ ပါဋေက္ကံ ဂါမသီမာဝ. တေသု ဟိ ရာဇာနော သမန္တဂါမဝါသီဟိ ကသာပေတွာ ဝါ ယေဟိ ကေဟိစိ ကသိတဋ္ဌာနံ လိခိတွာ ဝါ ဗလိံ ဂဏှန္တိ, အညေန ဝါ ဂါမေန ဧကီဘာဝံ ဥပနေန္တိ, ယေ ပန ဂါမာ ရာဇူဟိပိ ပရိစ္စတ္တာ ဂါမခေတ္တာနန္တရိကာ မဟာအရညေန ဧကီဘူတာ, တေ အဂါမကာရညသီမတံ ပါပုဏန္တိ, ပုရိမာ ဂါမသီမာ ဝိနဿတိ, ရာဇာနော ပန ဧကသ္မိံ အရညာဒိပဒေသေ မဟန္တံ ဂါမံ ကတွာ အနေကသဟဿာနိ ကုလာနိ ဝါသာပေတွာ တတ္ထ ဝါသီနံ ဘောဂဂါမာတိ သမန္တာ ဘူတဂါမေ ပရိစ္ဆိန္ဒိတွာ ဒေန္တိ, ပုရာဏနာမံ ပန ပရိစ္ဆေဒဉ္စ န ဝိနာသေန္တိ, တေပိ ပစ္စေကံ ဂါမသီမာ ဧဝ, ဧတ္တာဝတာ ပုရိမဂါမသီမတံ န ဝိဇဟန္တိ. သာ စ ဣတရာ စာတိအာဒိ ‘‘သမာနသံဝါသာ ဧကူပေါသထာ’’တိ ပါဠိပဒဿ (မဟာဝ. ၁၄၃) အဓိပ္ပာယဝိဝရဏံ. တတ္ထ ဟိ သာ စ ရာဇိစ္ဆာဝသေန ပရိဝတ္တေတွာ သမုပ္ပန္နာ အဘိနဝါ, ဣတရာ စ အပရိဝတ္တာ ပကတိဂါမသီမာ ယထာ ဗဒ္ဓသီမာယ သဗ္ဗံ သံဃကမ္မံ ကာတုံ ဝဋ္ဋတိ, ဧဝမေတာပိ သဗ္ဗကမ္မာရဟတာသဒိသေန ဗဒ္ဓသီမာသဒိသာ သမာနသံဝါသာ ဧကူပေါသထာတိ အဓိပ္ပာယော[Pg.328]. သာမညတော ‘‘ဗဒ္ဓသီမာသဒိသာ’’တိ ဝုတ္တေ တိစီဝရာဝိပ္ပဝါသသီမံ ဗဒ္ဓသီမံ ဧဝ မညန္တီတိ တံသဒိသတာနိဝတ္တနမုခေန ဥပရိသတ္တဗ္ဘန္တရသီမာယ တံသဒိသတာပိ အတ္ထီတိ ဒဿနနယဿ ဣဓေဝ ပသင်္ဂံ ဒဿေတုံ ‘‘ကေဝလ’’န္တိအာဒိ ဝုတ္တံ. As for those villages that have been abandoned by people oppressed by fear of kings, thieves, and so on, and remain uninhabited for a long time, if there are other villages surrounding them, they each constitute a separate village boundary. For in such cases, kings collect tribute either by having the residents of the surrounding villages cultivate the land, or by recording the cultivated areas, or they unify them with another village. However, those villages that have been relinquished even by kings, their fields being contiguous with a great wilderness and merged with it, attain the status of a non-village forest boundary; the former village boundary ceases to exist. But when kings establish a large village in a forest region, settling thousands of families there, and demarcate the surrounding inhabited lands and grant them as a revenue village for those residents, they do not abolish the old names or boundaries. These too are each a village boundary; by this much, they do not abandon their former status as a village boundary. The phrase “both that one and the other” and so on is an explanation of the meaning of the Pāli phrase “of common residence, with a single Uposatha” (Mahāvagga 143). Therein, “that one” (sā) is the new boundary that has arisen through alteration by the king’s will, and “the other” (itarā) is the unaltered, natural village boundary. The meaning is that just as it is permissible to perform all formal acts of the Sangha within a bounded boundary, so too are these boundaries, being similar to a bounded boundary in their suitability for all formal acts, of “common residence, with a single Uposatha.” When it is said generally that they are “like a bounded boundary,” some might think that a bounded boundary is only the boundary for not being separated from the three robes. To show that the similarity also exists with the seven-abbhantara boundary mentioned further on, and to refute that limited understanding, the word “only” (kevalaṃ) and so on is stated here to indicate the relevance of this method of explanation. ဝိဉ္ဈာဋဝိသဒိသေ အရညေတိ ယတ္ထ ‘‘အသုကဂါမဿ ဣဒံ ခေတ္တ’’န္တိ ဂါမဝေါဟာရော နတ္ထိ, ယတ္ထ စ နေဝ ကသန္တိ န ဝပန္တိ, တာဒိသေ အရညေ. မစ္ဆဗန္ဓာနံ အဂမနပထာ နိမ္မနုဿာဝါသာ သမုဒ္ဒန္တရဒီပကာပိ ဧတ္ထေဝ သင်္ဂယှန္တိ. ယံ ယဉှိ အဂါမက္ခေတ္တဘူတံ နဒီသမုဒ္ဒဇာတဿရဝိရဟိတပဒေသံ, တံ သဗ္ဗံ အရညသီမာတိ ဝေဒိတဗ္ဗံ. သာ စ သတ္တဗ္ဘန္တရသီမံ ဝိနာ သယမေဝ သမာနသံဝါသာ ဗဒ္ဓသီမာသဒိသာ, နဒီအာဒိသီမာသု ဝိယ သဗ္ဗမေတ္ထ သံဃကမ္မံ ကာတုံ ဝဋ္ဋတိ. နဒီသမုဒ္ဒဇာတဿရာနံ တာဝ အဋ္ဌကထာယံ ‘‘အတ္တနော သဘာဝေနေဝ ဗဒ္ဓသီမာသဒိသာ’’တိအာဒိနာ ဝုတ္တတ္တာ သီမတာ သိဒ္ဓါ. အရညဿ ပန သီမတာ ကထန္တိ? သတ္တဗ္ဘန္တရသီမာနုဇာနနသုတ္တာဒိသာမတ္ထိယတော. ယထာ ဟိ ဂါမသီမာယ ဝဂ္ဂကမ္မပရိဟာရတ္ထံ ဗဟူ ဗဒ္ဓသီမာယော အနုညာတာ, တာသဉ္စ ဒွိန္နံ အန္တရာ အညမညံ အသမ္ဘေဒတ္ထံ သီမန္တရိကာ အနုညာတာ, ဧဝမိဓ အရညေပိ သတ္တဗ္ဘန္တရသီမာ. တာသဉ္စ ဒွိန္နံ အန္တရာပိ သီမန္တရိကာယ ပါဠိအဋ္ဌကထာသု ဝိဓာနသာမတ္ထိယတော အရညဿပိ သဘာဝေနေဝ နဒီအာဒီနံ ဝိယ သီမဘာဝေါ တတ္ထ ဝဂ္ဂကမ္မပရိဟာရတ္ထမေဝ သတ္တဗ္ဘန္တရသီမာယ အနုညာတတ္တာဝ သိဒ္ဓေါတိ ဝေဒိတဗ္ဗံ. တတ္ထ သီမာယမေဝ ဟိ ဌိတာ သီမဋ္ဌာနံ ဝဂ္ဂကမ္မံ ကရောန္တိ, န အသီမာယံ အာကာသေ ဌိတာ ဝိယ အာကာသဋ္ဌာနံ. ဧဝမေဝ ဟိ သာမတ္ထိယံ ဂဟေတွာ ‘‘သဗ္ဗာ, ဘိက္ခဝေ, နဒီ အသီမာ’’တိအာဒိနာ (မဟာဝ. ၁၄၇) ပဋိက္ခိတ္တဗဒ္ဓသီမာနမ္ပိ နဒီသမုဒ္ဒဇာတဿရာနံ အတ္တနော သဘာဝေနေဝ သီမဘာဝေါ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၄၇) ဝုတ္တောတိ ဂဟေတဗ္ဗော. A forest is a place similar to the Viñjhāṭavī forest, where there is no village designation such as, 'This is the field of such-and-such village,' and where they neither plow nor sow—in such a forest. Paths not frequented by fishermen, uninhabited dwellings, and islands in the middle of the sea are also included herein. Indeed, any place that is not village-land or a field, and is devoid of rivers, seas, or natural lakes, should be understood as a forest boundary. And that boundary, apart from a seven-abbhantara boundary, is by its very nature like a fixed boundary for those of common residence; just as all Sangha acts are permissible within river boundaries and the like, so too is it proper to perform all Sangha acts here. As for rivers, seas, and natural lakes, their status as a boundary is established in the commentary, which states: 'By their very nature, they are like fixed boundaries,' and so forth. But how is the boundary of a forest established? By the authority of the suttas that permit a seven-abbhantara boundary, and so on. For just as many fixed boundaries are permitted within a village boundary to avoid a factional act, and an intermediate boundary is permitted between two of them to prevent their overlapping, so too in a forest there is a seven-abbhantara boundary. And from the authority of the provisions in the Pāli and the commentaries for an intermediate boundary between two of these, it should be understood that a forest, too, by its very nature, has the status of a boundary, like rivers and so on, precisely because the seven-abbhantara boundary is permitted there for the purpose of avoiding a factional act. For it is those standing within the boundary itself who perform the Sangha act for the boundary-place, not like those standing in an unbounded place, as if in the sky, performing an act for the sky-place. It is by grasping this same principle that it should be understood that although a fixed boundary is rejected for rivers, seas, and natural lakes in the passage beginning, 'All rivers, O monks, are without a boundary,' their status as a boundary by their very nature is stated in the commentary. အထဿ [Pg.329] ဌိတောကာသတောတိ တဿ ဘိက္ခုဿ ဌိတောကာသတော. သစေပိ ဟိ ဘိက္ခုသဟဿံ တိဋ္ဌတိ, တဿ ဌိတောကာသဿ ဗာဟိရန္တတော ပဋ္ဌာယ ဘိက္ခူနံ ဝဂ္ဂကမ္မပရိဟာရတ္ထံ သီမာပေက္ခာယ ဥပ္ပန္နာယ တာယ သဟ သယမေဝ ဥပ္ပန္နာ သတ္တဗ္ဘန္တရသီမာ သမာနသံဝါသကာတိ အဓိပ္ပာယော. ယတ္ထ ပန ခုဒ္ဒကေ အရညေ မဟန္တေဟိ ဘိက္ခူဟိ ပရိပုဏ္ဏတာယ ဝဂ္ဂကမ္မသင်္ကာဘာဝေန သတ္တဗ္ဘန္တရသီမာပေက္ခာ နတ္ထိ, တတ္ထ သတ္တဗ္ဘန္တရသီမာ န ဥပ္ပဇ္ဇတိ. ကေဝလာရညသီမာယမေဝ, တတ္ထ သံဃေန ကမ္မံ ကာတဗ္ဗံ. နဒီအာဒီသုပိ ဧသေဝ နယော. ဝက္ခတိ ဟိ ‘‘သစေ နဒီ နာတိဒီဃာ ဟောတိ, ပဘဝတော ပဋ္ဌာယ ယာဝ မုခဒွါရာ သဗ္ဗတ္ထ သံဃော နိသီဒတိ, ဥဒကုက္ခေပသီမာယ ကမ္မံ နတ္ထီ’’တိအာဒိ (ဝိ. သင်္ဂ. အဋ္ဌ. ၁၆၇), ဣမိနာ ဧဝ စ ဝစနေန ဝဂ္ဂကမ္မပရိဟာရတ္ထံ သီမာပေက္ခာယ သတိ ဧဝ ဥဒကုက္ခေပသတ္တဗ္ဘန္တရသီမာ ဥပ္ပဇ္ဇန္တိ, နာသတီတိ ဒဋ္ဌဗ္ဗံ. And 'from his standing-place' means from the standing-place of that monk. Even if a thousand monks are standing, starting from the outer edge of their standing-place, for the purpose of avoiding a factional act among the monks, when the need for a boundary arises, a seven-abbhantara boundary arises by itself together with it for those of common residence—this is the meaning. However, in a small forest where, due to being filled with many monks, there is no suspicion of a factional act and thus no need for a seven-abbhantara boundary, a seven-abbhantara boundary does not arise there. The Sangha should perform the act within the simple forest boundary alone. The same principle applies to rivers and the like. For it will be said: 'If a river is not too long, and the Sangha sits everywhere from its source to its mouth, there is no act involving a water-throwing boundary,' and so forth. And by this very statement, it should be seen that a water-throwing boundary or a seven-abbhantara boundary arises only when there is a need for a boundary to avoid a factional act, and not when there is no such need. ကေစိ ပန ‘‘သမန္တာ အဗ္ဘန္တရံ မိနိတွာ ပရိစ္ဆေဒကရဏေနေဝ သီမာ သဉ္ဇာယတိ, န သယမေဝါ’’တိ ဝဒန္တိ, တံ န ဂဟေတဗ္ဗံ. ယဒိ ဟိ အဗ္ဘန္တရပရိစ္ဆေဒကရဏပ္ပကာရေန သီမာ ဥပ္ပဇ္ဇေယျ, အဗဒ္ဓသီမာဝ န သိယာ ဘိက္ခူနံ ကိရိယာပကာရသိဒ္ဓိတော. အပိစ ဝဍ္ဎကိဟတ္ထာနံ ပကတိဟတ္ထာနဉ္စ လောကေ အနေကဝိဓတ္တာ, ဝိနယေ ‘‘ဤဒိသံ ဟတ္ထပမာဏ’’န္တိ အဝုတ္တတ္တာ စ ‘‘ယေန ကေနစိ မိနိတေ ဘဂဝတာ အနုညာတေန နု ခေါ ဟတ္ထေန မိနိတံ, န နု ခေါ’’တိ သီမာယ ဝိပတ္တိသင်္ကာ ဘဝေယျ, မိနန္တေဟိ စ အနုမတ္တမ္ပိ ဦနမဓိကမကတွာ မိနိတုံ အသက္ကုဏေယျတာယ ဝိပတ္တိ ဧဝ သိယာ, ပရိသဝသေန စာယံ ဝဍ္ဎမာနာ တေသံ မိနနေန ဝဍ္ဎတိ, ဟာယတိ ဝါ. သံဃေ စ ကမ္မံ ကတွာ ဂတေ အယံ ဘိက္ခူနံ ပယောဂေန သမုပ္ပန္နာ သီမာ တေသံ ပယောဂေန ဝိဂစ္ဆတိ န ဝိဂစ္ဆတိ စ, ကထံ ဗဒ္ဓသီမာ ဝိယ ယာဝ သာသနန္တရဓာနာ န တိဋ္ဌေယျ, ဌိတိယာ စ ပုရာဏဝိဟာရေသု [Pg.330] ဝိယ သကလေပိ ဝိသုံ အရညေ ကတသီမာ သမ္ဘေဒသင်္ကာ န ဘဝေယျ, တသ္မာ သီမာပေက္ခာယ ဧဝ သမုပ္ပဇ္ဇတိ, တဗ္ဗိဂမေန ဝိဂစ္ဆတီတိ ဂဟေတဗ္ဗံ. ယထာ စေတ္ထ, ဧဝံ ဥဒကုက္ခေပသီမာယမ္ပိ နဒီအာဒီသုပိ. Some, however, say, 'The boundary is established only by measuring the interior all around and making a delimitation; it does not arise by itself.' This should not be accepted. For if a boundary were to arise by the method of delimiting the interior, it would not be an unfixed boundary at all, since its establishment would be due to the monks' procedural action. Moreover, since carpenters' cubits and ordinary cubits are of many kinds in the world, and since the Vinaya does not state, 'This is the measure of a cubit,' a doubt about the invalidity of the boundary would arise: 'Was it measured with a cubit authorized by the Blessed One, or not?' And because those measuring would be unable to measure without making it even slightly deficient or excessive, there would surely be an invalidity. Also, depending on the assembly, this boundary increases or decreases by their measurement. And when the Sangha, having performed an act, has departed, does this boundary that arose through the monks' effort disappear through their effort, or does it not? How could it not remain until the disappearance of the Dispensation, like a fixed boundary? And how, as in ancient monasteries, could there not be a risk of confusion with all the separately made boundaries in the forest? Therefore, it should be understood that the boundary arises only in dependence on the need for it and disappears when that need ceases. As it is here, so it is also for the water-throwing boundary in rivers and so on. တတ္ထာပိ ဟိ မဇ္ဈိမပုရိသော န ပညာယတိ, တထာ သဗ္ဗထာမေန ခိပနံ, ဥဘယတ္ထပိ စ ယဿံ ဒိသာယံ သတ္တဗ္ဘန္တရဿ, ဥဒကုက္ခေပဿ ဝါ ဩကာသော နပ္ပဟောတိ, တတ္ထ ကထံ မိနနံ, ခိပနံ ဝါ ဘဝေယျ, ဂါမက္ခေတ္တာဒီသု ပဝိသနတော အခေတ္တေ သီမာ ပဝိဋ္ဌာ ကိန္နာမ သီမာ န ဝိပဇ္ဇေယျ. အပေက္ခာယ သီမုပ္ပတ္တိယံ ပန ယတော ပဟောတိ, တတ္ထ သတ္တဗ္ဘန္တရဥဒကုက္ခေပသီမာ သယမေဝ ပရိပုဏ္ဏာ ဇာယန္တိ. ယတော ပန နပ္ပဟောတိ, တတ္ထ အတ္တနော ခေတ္တပ္ပမာဏေနေဝ ဇာယန္တိ, န ဗဟိ. ယံ ပနေတ္ထ အဗ္ဘန္တရမိနနပ္ပမာဏဿ ဝါလုကာဒိခိပနကမ္မဿ စ ဒဿနံ, တံ သယံဇာတသီမာနံ ဌိတဋ္ဌာနဿ ပရိစ္ဆေဒနတ္ထံ ကတံ ဂါမူပစာရဃရူပစာရဇာနနတ္ထံ လေဍ္ဍုသုပ္ပာဒိခိပနဝိဓာနဒဿနံ ဝိယ. တေနေဝ မာတိကာဋ္ဌကထာယံ (ကင်္ခါ. အဋ္ဌ. ဦနဝီသတိဝဿသိက္ခာပဒဝဏ္ဏနာ) ‘‘သီမံ ဝါ သမ္မန္နတိ, ဥဒကုက္ခေပံ ဝါ ပရိစ္ဆိန္ဒတီ’’တိ ဝုတ္တံ. ဧဝံ ကတေပိ တဿ ပရိစ္ဆေဒဿ ယာထာဝတော ဉာတုံ အသက္ကုဏေယျတ္တေန ပုထုလတော ဉတွာ အန္တော တိဋ္ဌန္တေဟိ နိရာသင်္ကဋ္ဌာနေ ဌာတဗ္ဗံ, အညံ ဗဟိ ကရောန္တေဟိ အတိဒူရေ နိရာသင်္ကဋ္ဌာနေ ပေသေတဗ္ဗံ. For in that case too, a man of medium build is not specified, and likewise for throwing with all one's strength. And in both cases, in whatever direction there is not enough space for a seven-abbhantara or a water-throwing boundary, how could measuring or throwing occur there? By entering village fields and so on, the boundary would enter a non-field; how could such a boundary not be invalid? However, in the case of a boundary arising in dependence on need, wherever there is sufficient space, the seven-abbhantara and water-throwing boundaries arise complete by themselves. But where there is not sufficient space, they arise only to the extent of their own area, not beyond it. The demonstration here of measuring the interior or the act of throwing sand and so forth is done for the purpose of delimiting the location of the self-arisen boundaries, just like showing the method of throwing a clod of earth to determine the vicinity of a village or a house. For this reason, it is said in the Mātikā Commentary: 'One either authorizes a boundary or delimits a water-throwing boundary.' Even when this is done, because it is impossible to know that delimitation with exactness, those standing inside should, after knowing it approximately, stand in a place free from doubt. Those putting another person outside should send him to a place very far away that is free from doubt. အပရေ ပန ‘‘သီမာပေက္ခာယ ကိစ္စံ နတ္ထိ, မဂ္ဂဂမနနဟာနာဒိအတ္ထေဟိ ဧကဘိက္ခုသ္မိမ္ပိ အရညေ ဝါ နဒီအာဒီသု ဝါ ပဝိဋ္ဌေ တံ ပရိက္ခိပိတွာ သတ္တဗ္ဘန္တရဥဒကုက္ခေပသီမာ သယမေဝ ပဘာ ဝိယ ပဒီပဿ သမုပ္ပဇ္ဇတိ. ဂါမက္ခေတ္တာဒီသု တသ္မိံ ဩတိဏ္ဏမတ္တေ ဝိဂစ္ဆတိ. တေနေဝေတ္ထ ဒွိန္နံ သံဃာနံ ဝိသုံ ကမ္မံ ကရောန္တာနံ သီမာဒွယဿ အန္တရာ သီမန္တရိကံ အညံ သတ္တဗ္ဘန္တရံ ဥဒကုက္ခေပဉ္စ ဌပေတုံ အနုညာတံ. သီမာပရိယန္တေ ဟိ ကေနစိ ကမ္မေန [Pg.331] ပေသိတဿ ဘိက္ခုနော သမန္တာ သဉ္ဇာတာ သီမာ ဣတရေသံ သီမာယ ဖုသိတွာ သီမာသမ္ဘေဒံ ကရေယျ, သော မာ ဟောတူတိ ဝါ, ဣတရထာ ဟတ္ထစတုရင်္ဂုလမတ္တာယပေတ္ထ သီမန္တရိကာယ အနုဇာနိတဗ္ဗတော. အပိစ သီမန္တရိကာယ ဌိတဿ ဥဘယတ္ထ ကမ္မကောပဝစနတောပိ စေတံ သိဇ္ဈတိ တမ္ပိ ပရိက္ခိပိတွာ သယမေဝ သဉ္ဇာတာယ သီမာယ ဥဘိန္နမ္ပိ သီမာနံ, ဧကာယ ဧဝ ဝါ သင်္ကရတော. ဣတရထာ တဿ ကမ္မကောပဝစနံ န ယုဇ္ဇေယျ. ဝုတ္တဉှိ မာတိကာဋ္ဌကထာယံ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ‘ပရိစ္ဆေဒဗ္ဘန္တရေ ဟတ္ထပါသံ ဝိဇဟိတွာ ဌိတောပိ ပရိစ္ဆေဒတော ဗဟိ အညံ တတ္တကံယေဝ ပရိစ္ဆေဒံ အနတိက္ကမိတွာ ဌိတောပိ ကမ္မံ ကောပေတီ’တိ. ကိဉ္စ အဂါမကာရညေ ဌိတဿ ကမ္မကရဏိစ္ဆာဝိရဟိတဿပိ ဘိက္ခုနော သတ္တဗ္ဘန္တရပရိစ္ဆိန္နေ အဗ္ဘောကာသေ စီဝရဝိပ္ပဝါသော ဘဂဝတာ အနုညာတော, သော စ ပရိစ္ဆေဒေါ သီမာ, ဧဝံ အပေက္ခံ ဝိနာ သမုပ္ပန္နာ. တေနေဝေတ္ထ ‘အယံ သီမာ စီဝရဝိပ္ပဝါသပရိဟာရမ္ပိ လဘတီ’တိ (မဟာဝ. အဋ္ဌ. ၁၄၇) ဝုတ္တံ, တသ္မာ ကမ္မကရဏိစ္ဆံ ဝိနာပိ ဝုတ္တနယေန သမုပ္ပတ္တိ ဂဟေတဗ္ဗာ’’တိ ဝဒန္တိ. တံ န ယုတ္တံ ပဒီပပဘာ ဝိယ သဗ္ဗပုဂ္ဂလာနမ္ပိ ပစ္စေကံ သီမာသမ္ဘဝေန သံဃေ, ဂဏေ ဝါ ကမ္မံ ကရောန္တေ တတ္ထ ဌိတာနံ ဘိက္ခူနံ သမန္တာ ပစ္စေကံ သမုပ္ပန္နာနံ အနေကသီမာနံ အညမညံ သင်္ကရဒေါသပ္ပသင်္ဂတော. ပရိသဝသေန စဿာ ဝဍ္ဎိ ဟာနိ စ သမ္ဘဝတိ, ပစ္ဆာ အာဂတာနံ အဘိနဝသီမန္တရုပ္ပတ္တိ ဧဝ, ဂတာနံ သမန္တာ ဌိတသီမာဝိနာသော စ ဘဝေယျ. Others, however, say: 'There is no need for an intention regarding a sīmā. When a single monk enters a forest or rivers, etc., for the purpose of walking, bathing, and so on, a seven-abbhantara water-throwing boundary arises of its own accord, encompassing him, like the light of a lamp. As soon as he enters villages or fields, it disappears. Therefore, when two separate Saṅghas perform distinct acts, it is permitted to establish an intermediate space (sīmantarikā) of another seven abbhantaras and a water-throwing distance between their two sīmās. If a monk sent for any act stands at the edge of a sīmā, the sīmā that arises around him might touch the sīmā of the others, causing a mingling of sīmās. This is to prevent that from happening; otherwise, an intermediate space of merely four finger-widths would have to be permitted here. Moreover, this is also established from the declaration that an act is invalidated in both cases for one standing in a sīmantarikā, because the sīmā that has arisen of its own accord encompassing him would cause a mingling of both sīmās, or of one with the other. Otherwise, the declaration that he invalidates the act would not be logical. For it is said in the Mātikāṭṭhakathā (Kaṅkhāvitaraṇī, Nidānavannanā): ‘Even if one stands within the boundary, having gone beyond hand’s reach, or stands outside the boundary without having crossed another equivalent boundary, one invalidates the act.’ Furthermore, for a monk in a non-village wilderness who has no intention to perform an act, the Blessed One has permitted the leaving of robes unattended in an open space demarcated by seven abbhantaras, and that demarcation is a sīmā, thus arising without intention. Hence, it is said: ‘This sīmā also obtains the exemption for leaving robes.’ Therefore, they say, its arising should be understood as described, even without the intention to perform an act.' This is not proper, however, because of the consequence of the fault of many sīmās mingling with one another, which would arise individually around each monk standing there when the Saṅgha or a group performs an act, due to the arising of a sīmā for each and every person, like the light of a lamp. And its expansion and contraction would be possible according to the assembly; for those who arrive later, there would be the arising of a new intermediate sīmā, and for those who depart, the destruction of the sīmā standing around them. ပါဠိယံ (မဟာဝ. ၁၄၇) ပန ‘‘သမန္တာ သတ္တဗ္ဘန္တရာ, အယံ တတ္ထ သမာနသံဝါသာ’’တိအာဒိနာ ဧကာ ဧဝ သတ္တဗ္ဘန္တရာ ဥဒကုက္ခေပါ စ အနုညာတာ, န စေသာ သီမာ သဘာဝေန, ကာရဏသာမတ္ထိယေန ဝါ ပဘာ ဝိယ ပဒီပဿ ဥပ္ပဇ္ဇတိ, ကိန္တု [Pg.332] ဘဂဝတော အနုဇာနနေနေဝ. ဘဂဝါ စ ဣမာ အနုဇာနန္တော ဘိက္ခူနံ ဝဂ္ဂကမ္မပရိဟာရေန ကမ္မကရဏသုခတ္ထမေဝ အနုညာသီတိ ကထံ နဟာနာဒိကိစ္စေန ပဝိဋ္ဌာနမ္ပိ သမန္တာ တာသံ သီမာနံ သမုပ္ပတ္တိ ပယောဇနာဘာဝါ, ပယောဇနေ စ ဧကံ ဧဝ ပယောဇနန္တိ ကထံ ပစ္စေကံ ဘိက္ခုဂဏနာယ အနေကသီမာသမုပ္ပတ္တိ. ‘‘ဧကသီမာယ ဟတ္ထပါသံ အဝိဇဟိတွာ ဌိတာ’’တိ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ဟိ ဝုတ္တံ. ယံ ပန ဒွိန္နံ သီမာနံ အန္တရာ တတ္တကပရိစ္ဆေဒေနေဝ သီမန္တရိကာဌပနဝစနံ, တတ္ထ ဌိတာနံ ကမ္မကောပဝစနဉ္စ, တမ္ပိ ဣမာသံ သီမာနံ ပရိစ္ဆေဒဿ ဒုဗ္ဗောဓတာယ သီမာယ သမ္ဘေဒသင်္ကံ ကမ္မကောပသင်္ကဉ္စ ဒူရတော ပရိဟရိတုံ ဝုတ္တံ. In the Pāḷi (Mahāva. 147), however, it is stated: 'Within seven abbhantaras all around, this is the same residence there,' and so on, thus only one seven-abbhantara and water-throwing boundary is permitted. Yet this sīmā does not arise inherently, or by the power of causes, like the light of a lamp, but arises solely by the permission of the Blessed One. And the Blessed One, in permitting this, did so solely for the ease of performing monastic acts by avoiding incomplete acts. So how, then, can the arising of such sīmās all around them be purposeful for those engaged in bathing and other duties, given that there is no purpose? And if there is a purpose, and that purpose is a single one, how could multiple sīmās arise according to the number of individual monks? For it is said (Kaṅkhā. Aṭṭha. Nidānavanṇanā): 'Standing without having left hand’s reach within a single sīmā.' However, the statement about establishing a sīmantarikā defined by that much intervening space between two sīmās, and the declaration of invalidation of an act for those standing there, was stated to prevent from afar any doubt regarding the difficulty in discerning the limits of these sīmās, the doubt of sīmā mingling, and the doubt of invalidation of an act. ယော စ စီဝရဝိပ္ပဝါသတ္ထံ ဘဂဝတာ အဗ္ဘောကာသေ ဒဿိတော သတ္တဗ္ဘန္တရပရိစ္ဆေဒေါ, သော သီမာ ဧဝ န ဟောတိ, ခေတ္တတဠာကာဒိပရိစ္ဆေဒေါ ဝိယ အယမေတ္ထ ဧကော ပရိစ္ဆေဒေါဝ. တတ္ထ စ ဗဟူသု ဘိက္ခူသု ဧကတော ဌိတေသု တေသံ ဝိသုံ ဝိသုံ အတ္တနော ဌိတဋ္ဌာနတော ပဋ္ဌာယ သမန္တာ သတ္တဗ္ဘန္တရပရိစ္ဆေဒဗ္ဘန္တရေ ဧဝ စီဝရံ ဌပေတဗ္ဗံ, န ပရိသပရိယန္တတော. ပရိသပရိယန္တတော ပဋ္ဌာယ ဟိ အဗ္ဘန္တရေ ဂယှမာနေ သတ္တဗ္ဘန္တရပရိယောသာနေ ဌပိတစီဝရံ မဇ္ဈေ ဌိတဿ သတ္တဗ္ဘန္တရတော ဗဟိ ဟောတီတိ တံ အရုဏုဂ္ဂမနေ နိဿဂ္ဂိယံ သိယာ. သီမာ ပန ပရိသပရိယန္တတောဝ ဂဟေတဗ္ဗာ. စီဝရဝိပ္ပဝါသပရိဟာရောပေတ္ထ အဇ္ဈောကာသပရိစ္ဆေဒဿ ဝိဇ္ဇမာနတ္တာ ဝုတ္တော, န ပန ယာဝ သီမာပရိစ္ဆေဒံ လဗ္ဘမာနတ္တာ မဟာသီမာယ အဝိပ္ပဝါသသီမာဝေါဟာရော ဝိယ. မဟာသီမာယမ္ပိ ဟိ ဂါမဂါမူပစာရေသု စီဝရံ နိဿဂ္ဂိယံ ဟောတိ, ဣဓာပိ မဇ္ဈေ ဌိတဿ သီမာပရိယန္တေ နိဿဂ္ဂိယံ ဟောတိ, တသ္မာ ယထာဝုတ္တသီမာပေက္ခာဝသေနေဝ တာသံ သတ္တဗ္ဘန္တရဥဒကုက္ခေပသီမာနံ ဥပ္ပတ္တိ, တဗ္ဗိဂမေန ဝိနာသော စ ဂဟေတဗ္ဗောတိ [Pg.333] အမှာကံ ခန္တိ, ဝီမံသိတွာ ဂဟေတဗ္ဗံ. အညော ဝါ ပကာရော ဣတော ယုတ္တတရော ဂဝေသိတဗ္ဗော. And the seven-abbhantara demarcation shown by the Blessed One in the open space for the purpose of leaving robes is not a sīmā at all; it is merely a demarcation here, like the demarcation of fields or ponds. There, when many monks stand together, each should place his robe starting from his own standing position within the seven-abbhantara demarcation, not from the edge of the assembly. For if taken from the edge of the assembly, when the seven-abbhantara limit is reached, the robe placed at the limit would be outside the seven-abbhantara range for someone standing in the middle—thus, it would be liable to forfeiture at dawn. A sīmā, however, should be taken from the edge of the assembly itself. Here, the exemption for leaving robes is stated because the demarcation of the open space exists, but not because it is obtainable up to the sīmā demarcation, as is the designation 'non-separation sīmā' for a great sīmā. For even in a great sīmā, a robe is liable to forfeiture in the precincts of villages or hamlets. Here too, for someone standing in the middle, a robe is liable to forfeiture at the sīmā’s edge. Therefore, the arising of these seven-abbhantara and water-throwing sīmās should be understood to occur only by means of the aforesaid intention for a sīmā, and their destruction by his departure—this is our view. It should be examined carefully before accepting it. Alternatively, another more fitting method should be sought. ဣဓ ပန ‘‘အရညေ သမန္တာ သတ္တဗ္ဘန္တရာ’’တိ ဧဝံ ပါဠိယံ (မဟာဝ. ၁၄၇), ‘‘ဝိဉ္ဈာဋဝိသဒိသေ အရညေ သမန္တာ သတ္တဗ္ဘန္တရာ’’တိ အဋ္ဌကထာယဉ္စ (မဟာဝ. အဋ္ဌ. ၁၄၇) ရုက္ခာဒိနိရန္တရေပိ အရညေ သတ္တဗ္ဘန္တရသီမာယ ဝိဟိတတ္တာ အတ္တနော နိဿယဘူတာယ အရညသီမာယ သဟ ဧတိဿာ ရုက္ခာဒိသမ္ဗန္ဓေ ဒေါသာဘာဝေါ, ပဂေဝ အဂါမကေ ရုက္ခေတိ နိဿိတေပိ ပဒေသေ စီဝရဝိပ္ပဝါသဿ ရုက္ခပရိဟာရံ ဝိနာဝ အဇ္ဈောကာသပရိဟာရော စ အနုမတောတိ သိဒ္ဓေါတိ ဝေဒိတဗ္ဗံ. Here, in the Pāḷi (Mahāva. 147), it is stated: 'In the wilderness, within seven abbhantaras all around,' and in the commentary (Mahāva. Aṭṭha. 147): 'In a wilderness similar to the Viñjhāṭavi forest, within seven abbhantaras all around.' Even in a wilderness dense with trees and so on, since a seven-abbhantara sīmā is prescribed, it should be understood that there is no fault in the connection of trees and so on with this sīmā, which is a wilderness sīmā serving as one's support. How much more so is it established that even in a place relied upon as a tree in a non-village area, the exemption for leaving robes in the open space is permitted even without avoiding trees. ဥပစာရတ္ထာယာတိ သီမန္တရိကတ္ထာယ. သတ္တဗ္ဘန္တရတော အဓိကံ ဝဋ္ဋတိ, ဦနကံ ပန န ဝဋ္ဋတိ ဧဝ သတ္တဗ္ဘန္တရပရိစ္ဆေဒဿ ဒုဗ္ဗိဇာနတ္တာ. တသ္မာ သံဃံ ဝိနာ ဧကေနပိ ဘိက္ခုနာ ဗဟိ တိဋ္ဌန္တေန အညံ သတ္တဗ္ဘန္တရံ အတိက္ကမိတွာ ဒူရေ ဧဝ ဌာတဗ္ဗံ. ဣတရထာ ကမ္မကောပသင်္ကရတော. ဥဒကုက္ခေပေပိ ဧသေဝ နယော. တေနေဝ ဝက္ခတိ ‘‘ဦနကံ ပန န ဝဋ္ဋတီ’’တိ (ဝိ. သင်္ဂ.အဋ္ဌ. ၁၆၇). ဣဒဉ္စေတ္ထ သီမန္တရိကာဝိဓာနံ ဒွိန္နံ ဗဒ္ဓသီမာနံ သီမန္တရိကာနုဇာနနသုတ္တာနုလောမတော သိဒ္ဓန္တိ ဒဋ္ဌဗ္ဗံ. ကိဉ္စာပိ ဟိ ဘဂဝတာ နိဒါနဝသေန ဧကဂါမနိဿိတာနံ ဧကသဘာဂါနဉ္စ ဒွိန္နံ ဗဒ္ဓသီမာနမေဝ အညမညံ သမ္ဘေဒအဇ္ဈောတ္ထရဏဒေါသပရိဟာရာယ သီမန္တရိကာ အနုညာတာ, တထာပိ တဒနုလောမတော ဧကံ အရညသီမံ နဒီအာဒိသီမဉ္စ နိဿိတာနံ ဧကသဘာဂါနံ ဒွိန္နံ သတ္တဗ္ဘန္တရသီမာနမ္ပိ ဥဒကုက္ခေပသီမာနမ္ပိ အညမညံ သမ္ဘေဒဇ္ဈောတ္ထရဏံ, သီမန္တရိကံ ဝိနာ အဗျဝဓာနေန ဌာနဉ္စ ဘဂဝတာ အနဘိမတမေဝါတိ ဉတွာ အဋ္ဌကထာစရိယာ ဣဓာပိ သီမန္တရိကာဝိဓာနမကံသု. ဝိသဘာဂသီမာနမ္ပိ ဟိ ဧကသီမာနိဿိတတ္တံ ဧကသဘာဂတ္တဉ္စာတိ ဒွီဟင်္ဂေဟိ သမန္နာဂမေ သတိ [Pg.334] ဧဝ သီမန္တရိကံ ဝိနာ ဌာနံ သမ္ဘေဒါယ ဟောတိ, နာသတီတိ ဒဋ္ဌဗ္ဗံ. သီမန္တရိကဝိဓာနသာမတ္ထိယေနေဝ စေတာသံ ရုက္ခာဒိသမ္ဗန္ဓောပိ ဗဒ္ဓသီမာ ဝိယ အညမညံ န ဝဋ္ဋတီတိ အယမ္ပိ နယတော ဒဿိတောဝါတိ ဂဟေတဗ္ဗံ. For the purpose of proximity means for the sake of a sīmantarikā. More than seven abbhantaras is permissible, but less is not permissible, because the seven-abbhantara demarcation is difficult to discern. Therefore, even a single monk standing outside, without the Sangha, must stand far away, having crossed another seven abbhantaras. Otherwise, there is invalidation of the act and mingling. The same principle applies to the water-throwing boundary. Thus it will be said: “But less is not permissible” (Vin. Sangha. Aṭṭha. 167). Here, this rule of sīmantarikā should be understood as established in accordance with the sutta permitting a sīmantarikā between two bounded sīmās. For although the Blessed One, based on the origin story, permitted a sīmantarikā only between two bounded sīmās dependent on a single village and of the same kind—to prevent the faults of mingling and overlapping—nevertheless, by the same reasoning, knowing that the mingling and overlapping of two seven-abbhantara sīmās and water-throwing sīmās, even those dependent on a forest sīmā or a river sīmā, if they are of the same kind, and standing without an intervening sīmantarikā, is not approved by the Blessed One, the commentary masters prescribed the rule of sīmantarikā here as well. For even with dissimilar sīmās, when endowed with the two factors of dependence on a single sīmā and being of the same kind, standing without a sīmantarikā results in mingling; otherwise, it does not. By the very power of the sīmantarikā rule, their connection to trees and so forth is not permissible with one another, just as with bounded sīmās; this too should be understood as shown by way of principle. ၁၆၇. သဘာဝေနေဝါတိ ဣမိနာ ဂါမသီမာ ဝိယ အဗဒ္ဓသီမာတိ ဒဿေတိ. သဗ္ဗမေတ္ထ သံဃကမ္မံ ကာတုံ ဝဋ္ဋတီတိ သမာနသံဝါသာ ဧကူပေါသထာတိ ဒဿေတိ. ယေန ကေနစီတိ အန္တမသော သူကရာဒိနာ သတ္တေန. မဟောဃေန ပန ဥဏ္ဏတဋ္ဌာနတော နိန္နဋ္ဌာနေ ပတန္တေန ခတော ခုဒ္ဒကော ဝါ မဟန္တော ဝါ လက္ခဏယုတ္တော ‘‘ဇာတဿရော’’တွေဝ ဝုစ္စတိ. ဧတ္ထပိ ခုဒ္ဒကေ ဥဒကုက္ခေပကိစ္စံ နတ္ထိ. သမုဒ္ဒေ ပန သဗ္ဗတ္ထ ဥဒကုက္ခေပသီမာယမေဝ ကမ္မံ ကာတဗ္ဗံ သောဓေတုံ ဒုက္ကရတ္တာ. ပုန တတ္ထာတိ လောကဝေါဟာရသိဒ္ဓီသု ဧဝ တာသု နဒီအာဒီသု တီသု အဗဒ္ဓသီမာသု ပုန ဝဂ္ဂကမ္မပရိဟာရတ္ထံ သာသနဝေါဟာရသိဒ္ဓါယ အဗဒ္ဓသီမာယ ပရိစ္ဆေဒံ ဒဿေန္တောတိ အဓိပ္ပာယော. ပါဠိယံ (မဟာဝ. ၁၄၇) ‘‘ယံ မဇ္ဈိမဿ ပုရိသဿာ’’တိအာဒီသု ဥဒကံ ဥက္ခိပိတွာ ခိပီယတိ ဧတ္ထာတိ ဥဒကုက္ခေပေါ, ဥဒကဿ ပတနောကာသော, တသ္မာ ဥဒကုက္ခေပါ, အယဉှေတ္ထ ပဒသမ္ဗန္ဓဝသေန အတ္ထော – ပရိသပရိယန္တတော ပဋ္ဌာယ သမန္တာ ယာဝ မဇ္ဈိမဿ ပုရိသဿ ဥဒကုက္ခေပေါ ဥဒကဿ ပတနဋ္ဌာနံ, တာဝ ယံ တံ ပရိစ္ဆိန္နဋ္ဌာနံ, အယံ တတ္ထ နဒီအာဒီသု အပရာ သမာနသံဝါသာ ဥဒကုက္ခေပသီမာတိ. 167. “By its very nature”—this indicates that it is an unbounded boundary, like a village boundary. “All Sangha acts can be performed here”—this indicates that they have a common residence and a single Uposatha. “By any means”—even by an animal such as a pig. When a great flood, falling from a high place to a low place, creates a channel, whether small or large, that is endowed with the proper characteristics, it is called a “natural lake.” Here, even in a small one, the act of water-throwing is not necessary. In the ocean, however, the act must be performed everywhere within the water-throwing boundary, because it is difficult to clear. Again, “in those places”—the meaning is that in those three unbounded boundaries, such as rivers, established by worldly convention, he shows the demarcation of an unbounded boundary established by the convention of the Dispensation in order to prevent again an invalid act by an incomplete group. In the Pāḷi (Mahāvagga 147), in passages such as “of a man of middle stature,” etc., ‘water is thrown up and cast here,’ thus it is a udakukkhepa, the place where water falls. Therefore, it is a udakukkhepā (water-throwing boundary). Here, this is the meaning based on the connection of the words: starting from the edge of the assembly, all around, as far as the water-throw of a man of middle stature—that is, the place where the water falls—that defined area is another water-throwing boundary of common residence in rivers and so forth. တဿ အန္တောတိ တဿ ဥဒကုက္ခေပပရိစ္ဆိန္နဿ ဌာနဿ အန္တော. န ကေဝလဉ္စ တဿေဝ အန္တော, တတော ဗဟိပိ, ‘‘ဧကဿ ဥဒကုက္ခေပဿ အန္တော ဌာတုံ န ဝဋ္ဋတီ’’တိ ဝစနံ ဥဒကုက္ခေပပရိစ္ဆေဒဿ ဒုဗ္ဗိဇာနတော ကမ္မကောပသင်္ကာ ဟောတီတိ[Pg.335]. တေနေဝ မာတိကာဋ္ဌကထာယံ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ‘‘ပရိစ္ဆေဒဗ္ဘန္တရေ ဟတ္ထပါသံ ဝိဇဟိတွာ ဌိတောပိ ပရိစ္ဆေဒတော ဗဟိ အညံ တတ္တကံယေဝ ပရိစ္ဆေဒံ အနတိက္ကမိတွာ ဌိတောပိ ကမ္မံ ကောပေတိ, ဣဒံ သဗ္ဗအဋ္ဌကထာသု သန္နိဋ္ဌာန’’န္တိ ဝုတ္တံ. ယံ ပနေတ္ထ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၄၇) ‘‘တဿ အန္တောဟတ္ထပါသံ ဝိဇဟိတွာ ဌိတော ကမ္မံ ကောပေတီတိ ဣမိနာ ပရိစ္ဆေဒတော ဗဟိ ယတ္ထ ကတ္ထစိ ဌိတော ကမ္မံ န ကောပေတီ’’တိ ဝတွာ မာတိကာဋ္ဌကထာဝစနမ္ပိ ပဋိက္ခိပိတွာ ‘‘နေဝ ပါဠိယံ န အဋ္ဌကထာယံ ဥပလဗ္ဘတီ’’တိအာဒိ ဗဟု ပပဉ္စိတံ, တံ န သုန္ဒရံ ဣဓ အဋ္ဌကထာဝစနေန မာတိကာဋ္ဌကထာဝစနဿ နယတော သံသန္ဒနတော သံဃဋနတော. တထာ ဟိ ဒွိန္နံ ဥဒကုက္ခေပပအစ္ဆေဒါနမန္တရာ ဝိဒတ္ထိစတုရင်္ဂုလမတ္တမ္ပိ သီမန္တရိကံ အဌပေတွာ ‘‘အညော ဥဒကုက္ခေပေါ သီမန္တရိကာယ ဌပေတဗ္ဗော, ‘‘တတော အဓိကံ ဝဋ္ဋတိ ဧဝ, ဦနကံ ပန န ဝဋ္ဋတီ’’တိ ဧဝံ ဣဓေဝ ဝုတ္တေန ဣမိနာ အဋ္ဌကထာဝစနေန သီမန္တရိကောပစာရေ ဥဒကုက္ခေပတော ဦနကေ ဌပိတေ သီမာယ သီမာသမ္ဘေဒတော ကမ္မကောပေါပိ ဝုတ္တော ဧဝ. ယဒဂ္ဂေန စ ဧဝံ ဝုတ္တော, တဒဂ္ဂေန စ တတ္ထ ဧကဘိက္ခုနော ပဝေသေပိ သတိ တဿ သီမဋ္ဌဘာဝတော ကမ္မကောပေါ ဝုတ္တော ဧဝ ဟောတိ. အဋ္ဌကထာယံ ‘‘ဦနကံ ပန န ဝဋ္ဋတီ’’တိ ကထနဉ္စေတံ ဥဒကုက္ခေပပရိစ္ဆေဒဿ ဒုဗ္ဗိဇာနန္တေနပိ သီမာသမ္ဘေဒသင်္ကာပရိဟာရတ္ထံ ဝုတ္တံ. သတ္တဗ္ဘန္တရသီမာနမန္တရာ တတ္တကပရိစ္ဆေဒေနေဝ သီမန္တရိကဝိဓာနဝစနတောပိ ဧတာသံ ဒုဗ္ဗိဇာနပရိစ္ဆေဒတာ, တတ္ထ စ ဌိတာနံ ကမ္မကောပသင်္ကာ သိဇ္ဈတိ. ကမ္မကောပသင်္ကဋ္ဌာနမ္ပိ အာစရိယာ ဒူရတော ပရိဟာရတ္ထံ ‘‘ကမ္မကောပဋ္ဌာန’’န္တိ ဝတွာဝ ဌပေသုန္တိ ဂဟေတဗ္ဗံ. “Its interior” means the interior of that area delimited by water-throwing. And not only its interior, but also outside it; for due to the difficulty in discerning the water-throwing demarcation, the statement “it is not permissible to stand within a single water-throwing boundary” gives rise to the suspicion of invalidating the act. Therefore, in the Mātikāṭṭhakathā (Kaṅkhā. aṭṭha. nidānavaṇṇanā), it is said: “Even if one stands having left a hand’s reach within the demarcated area, or stands outside the demarcation without transgressing another demarcation of the same extent, one still invalidates the act; this is the settled conclusion in all the commentaries.” However, what is stated in the Sāratthadīpanī (Sārattha. ṭī. mahāvagga 3.147)—“by this saying, ‘one who stands having left a hand’s reach within it invalidates the act,’ it implies that one standing anywhere outside the demarcation does not invalidate the act”—and thereby rejecting the statement of the Mātikāṭṭhakathā and elaborating at length, saying, “This is not found in the Pāḷi or the commentaries,” is not commendable here, since the commentary’s statement, according to the principle, coincides with and reinforces the Mātikāṭṭhakathā’s statement. For indeed, by this statement of the commentary spoken right here—(leaving aside an interval of a mere span and four fingerbreadths between two water-throwing demarcations)—namely, “another water-throwing distance should be established for the boundary interval; more than that is indeed permissible, but less is not,” it is stated that if less than a water-throwing distance is established in the proximity of the boundary interval, the act is invalidated due to the mingling of boundaries. And since it is stated in this way, it follows that if even a single bhikkhu enters there, because he is standing on the boundary, the invalidation of the act is also stated. And this statement in the commentary, “but less is not permissible,” is said in order to avoid the suspicion of boundary mingling, even for one who finds the water-throwing demarcation difficult to discern. From the statement prescribing a boundary interval of the same extent between seven-abbhantara boundaries, the difficulty in discerning these demarcations is established, and for those standing there, the suspicion of invalidating the act is established. It should be understood that the teachers, in order to prevent it from afar, established a place of suspicion of invalidating the act, calling it a “basis for invalidating the act.” သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၄၇) ပန – အပရိစ္ဆိန္နာယာတိ ဗဒ္ဓသီမာဝသေန အကတပရိစ္ဆေဒါယ. ယေန ကေနစိ ခဏိတွာ အကတောတိ အန္တမသော [Pg.336] တိရစ္ဆာနေနပိ ခဏိတွာ အကတော. တဿ အန္တောဟတ္ထပါသံ ဝိဇဟိတွာ ဌိတော ကမ္မံ ကောပေတီတိ ဣမိနာ ပရိစ္ဆေဒတော ဗဟိ ယတ္ထ ကတ္ထစိ ဌိတော ကမ္မံ န ကောပေတီတိ ဒီပေတိ. ယံ ပန ဝုတ္တံ မာတိကာဋ္ဌကထာယံ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ‘‘ပရိစ္ဆေဒဗ္ဘန္တရေ ဟတ္ထပါသံ ဝိဇဟိတွာ ဌိတောပိ ပရိစ္ဆေဒတော ဗဟိ အညံ တတ္တကံယေဝ ပရိစ္ဆေဒံ အနတိက္ကမိတွာ ဌိတောပိ ကမ္မံ ကောပေတိ, ဣဒံ သဗ္ဗအဋ္ဌကထာသု သန္နိဋ္ဌာန’’န္တိ. တတ္ထ အညံ တတ္တကံယေဝ ပရိစ္ဆေဒံ အနတိက္ကမိတွာ ဌိတောပိ ကမ္မံ ကောပေတီတိ ဣဒံ နေဝ ပါဠိယံ, န အဋ္ဌကထာယံ ဥပလဗ္ဘတိ, ယဒိ စေတံ ဒွိန္နံ သံဃာနံ ဝိသုံ ဥပေါသထာဒိကမ္မကရဏာဓိကာရေ ဝုတ္တတ္တာ ဥဒကုက္ခေပတော ဗဟိ အညံ ဥဒကုက္ခေပံ အနတိက္ကမိတွာ ဥပေါသထာဒိကရဏတ္ထံ ဌိတော သံဃော သီမာသမ္ဘေဒသမ္ဘဝတော ကမ္မံ ကောပေတီတိ ဣမိနာ အဓိပ္ပာယေန ဝုတ္တံ သိယာ, ဧဝမ္ပိ ယုဇ္ဇေယျ. တေနေဝ မာတိကာဋ္ဌကထာယ လီနတ္ထပ္ပကာသနိယံ (ကင်္ခါ. ဋီ. နိဒါနဝဏ္ဏနာ) ဝုတ္တံ ‘‘အညံ တတ္တကံယေဝ ပရိစ္ဆေဒန္တိ ဒုတိယံ ဥဒကုက္ခေပံ အနတိက္ကန္တောပိ ကောပေတိ. ကသ္မာ? အတ္တနော ဥဒကုက္ခေပသီမာယ ပရေသံ ဥဒကုက္ခေပသီမာယ အဇ္ဈောတ္ထဋတ္တာ သီမာသမ္ဘေဒေါ ဟောတိ, တသ္မာ ကောပေတီ’’တိ. ‘‘ဣဒံ သဗ္ဗအဋ္ဌကထာသု သန္နိဋ္ဌာန’’န္တိ စ ဣမိနာဝ အဓိပ္ပာယေန ဝုတ္တန္တိ ဂဟေတဗ္ဗံ သဗ္ဗာသုပိ အဋ္ဌကထာသု သီမာသမ္ဘေဒဿ အနိစ္ဆိတတ္တာ. တေနေဝ ဟိ ‘‘အတ္တနော စ အညေသဉ္စ ဥဒကုက္ခေပပရိစ္ဆေဒဿ အန္တရာ အညော ဥဒကုက္ခေပေါ သီမန္တရိကတ္ထာယ ဌပေတဗ္ဗော’’တိ ဝုတ္တံ. အညေ ပနေတ္ထ အညထာပိ ပပဉ္စေန္တိ, တံ န ဂဟေတဗ္ဗံ. In the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.147), however, it is stated: “Aparicchinnāya” means not demarcated by way of a fixed boundary. “Yena kenaci khaṇitvā akato” means not dug by anyone whatsoever, not even by an animal. By the phrase “one who stands having left a hand’s reach within it invalidates the formal act,” it is shown that one standing anywhere outside the demarcation does not invalidate the formal act. As for what was said in the Mātikāṭṭhakathā (Kaṅkhā. Aṭṭha. Nidānavaṇṇanā): “One who stands having left a hand’s reach within the demarcation, or one who stands outside the demarcation without transgressing another demarcation of the same extent, invalidates the formal act; this is the settled conclusion in all commentaries.” Herein, the statement “one who stands outside the demarcation without transgressing another demarcation of the same extent invalidates the formal act” is found neither in the Pāli Canon nor in the commentaries. If this were said with the intention that, in the section on two separate Sanghas performing formal acts such as the Uposatha, a Sangha standing outside the water-throwing boundary for the purpose of performing the Uposatha, etc., without transgressing another water-throwing boundary, would invalidate the formal act due to the possibility of boundary mingling, even so it would be acceptable. For that reason, it is said in the Līnatthappakāsanī, the sub-commentary to the Mātikāṭṭhakathā (Kaṅkhā. Ṭī. Nidānavaṇṇanā): “‘Another demarcation of the same extent’ means that one invalidates it even without transgressing a second water-throwing boundary. Why? Because one’s own water-throwing boundary overlaps with the water-throwing boundary of others, a mingling of boundaries occurs; therefore, one invalidates it.” And the statement “This is the settled conclusion in all commentaries” should be understood as having been said with this very intention, as the mingling of boundaries is not desired in any of the commentaries. For this very reason, it was said: “Between one’s own and others’ water-throwing demarcations, another water-throwing should be established for the purpose of a boundary interval.” Others, however, elaborate differently on this, but that should not be accepted. သဗ္ဗတ္ထ သံဃော နိသီဒတီတိ ဟတ္ထပါသံ အဝိဇဟိတွာ နိသီဒတိ. ဥဒကုက္ခေပသီမာယ ကမ္မံ နတ္ထီတိ ယသ္မာ သဗ္ဗောပိ နဒီပဒေသော ဘိက္ခူဟိ အဇ္ဈောတ္ထဋော, တသ္မာ သမန္တတော နဒိယာ [Pg.337] အဘာဝါ ဥဒကုက္ခေပပ္ပယောဇနံ နတ္ထိ. ဥဒကုက္ခေပပ္ပမာဏာ သီမန္တရိကာ သုဝိညေယျတရာ ဟောတိ, သီမာသမ္ဘေဒသင်္ကာ စ န သိယာတိ သာမီစိဒဿနတ္ထံ ‘‘အညော ဥဒကုက္ခေပေါ သီမန္တရိကတ္ထာယ ဌပေတဗ္ဗော’’တိ ဝုတ္တံ. ယတ္တကေန ပန သီမာသမ္ဘေဒေါ န ဟောတိ, တတ္တကံ ဌပေတုံ ဝဋ္ဋတိယေဝ. တေနေဝါဟု ပေါရာဏာ ‘‘ယတ္တကေန သီမာသမ္ဘေဒေါ န ဟောတိ, တတ္တကမ္ပိ ဌပေတုံ ဝဋ္ဋတီ’’တိ. ဦနကံ ပန န ဝဋ္ဋတီတိ ဣဒမ္ပိ ဥဒကုက္ခေပသီမာယ ပရိသဝသေန ဝဍ္ဎနတော သီမာသမ္ဘေဒသင်္ကာ သိယာတိ တန္နိဝါရဏတ္ထမေဝ ဝုတ္တန္တိ ဝုတ္တံ. “The Sangha sits everywhere” means it sits without leaving a hand’s reach. “There is no formal act for a water-throwing boundary” means that since the entire river region is occupied by the bhikkhus, there is therefore no purpose for a water-throwing, due to the absence of a surrounding river. A boundary interval of the measure of a water-throwing becomes easier to discern, and there would be no suspicion of boundary mingling. To show what is proper, it was said, “Another water-throwing should be established for the purpose of a boundary interval.” However much is established whereby there is no boundary mingling, that much is indeed permissible to establish. Therefore the ancients said, “However much is established whereby there is no boundary mingling, that much is also permissible to establish.” As for “But a lesser amount is not permissible,” this too was said only to prevent any suspicion of boundary mingling, which might occur due to the expansion of the water-throwing boundary by way of the assembly. ဝဇိရဗုဒ္ဓိဋီကာယမ္ပိ (ဝဇိရ. ဋီ. မဟာဝဂ္ဂ ၁၄၇) – ယံ မဇ္ဈိမဿ ပုရိသဿ သမန္တာ ဥဒကုက္ခေပါတိ ပန ဧတိဿာ နဒိယာ စတုဝဂ္ဂါဒီနံ သံဃာနံ ဝိသုံ စတုဝဂ္ဂကရဏီယာဒိကမ္မကရဏကာလေ သီမာပရိစ္ဆေဒဒဿနတ္ထံ ဝုတ္တံ တိစီဝရေန ဝိပ္ပဝါသာဝိပ္ပဝါသပရိစ္ဆေဒဒဿနတ္ထမ္ပိ သတ္တဗ္ဘန္တရသီမာယ ပရိစ္ဆေဒဒဿနံ ဝိယာတိ အာစရိယာ, တသ္မာ ဥဒကုက္ခေပပရိစ္ဆေဒါဘာဝေပိ အန္တောနဒိယံ ကမ္မံ ကာတုံ ဝဋ္ဋတီတိ သိဒ္ဓံ. အယံ ပန ဝိသေသော – တတ္ထ နာဝါဂတော စေ, နာဝါယံ ဝုတ္တနယေန, သတ္ထဂတော စေ, သတ္ထေ ဝုတ္တနယေန. သော စေ အတိရေကစာတုမာသနိဝုတ္ထော စေ, ဂါမေ ဝုတ္တနယေန တိစီဝရာဝိပ္ပဝါသော ဝေဒိတဗ္ဗော. တတ္ထာပိ အယံ ဝိသေသော – သစေ သတ္ထော ဥဒကုက္ခေပဿ အန္တော ဟောတိ, ဥဒကုက္ခေပသီမာ ပမာဏန္တိ ဧကေ. သတ္ထောဝ ပမာဏန္တိ အာစရိယာ. သစေ ပနေတ္ထ ဗဟူ ဘိက္ခူတိအာဒိမှိ ကေစိ အဓိဋ္ဌာနုပေါသထံ, ကေစိ ဂဏုပေါသထံ, ကေစိ သံဃုပေါသထန္တိ ဝတ္တုကာမတာယ ‘‘ဗဟူ သံဃာ’’တိ အဝတွာ ‘‘ဘိက္ခူ’’တိ ဝုတ္တံ. ဦနကံ ပန န ဝဋ္ဋတီတိ ဧတ္ထ သီမာသမ္ဘေဒသမ္ဘဝတောတိ ဥပတိဿတ္ထေရော. ဌပေန္တေ ဟိ ဦနကံ န ဌပေတဗ္ဗံ, ‘‘အဋ္ဌပေတုမ္ပိ ဝဋ္ဋတိ ဧဝါ’’တိ ဝုတ္တန္တိ ဝုတ္တံ. In the Vajirabuddhiṭīkā (Vajira. Ṭī. Mahāvagga 147) as well: The statement “the water-throwing all around a man of average height” is said to show the boundary demarcation on this river for Sanghas of four, etc., at the time of performing separate formal acts requiring a quorum of four, etc. The teachers say it is also to show the demarcation of separation and non-separation from the three robes, just as the demarcation of the seven-abbhantara boundary is shown. Therefore, it is established that even in the absence of a water-throwing demarcation, it is permissible to perform a formal act within the river. There is, however, this distinction: if one arrives by boat, the method stated for a boat applies; if by caravan, the method stated for a caravan applies. If one has resided for more than four months, the non-separation from the three robes should be understood according to the method stated for a village. Therein, there is also this distinction: if the caravan is within the water-throwing boundary, some say the water-throwing boundary is the measure. The teachers say the caravan itself is the measure. Further, in the phrase “if there are many bhikkhus here,” etc., the word “bhikkhus” is used instead of “Sanghas” because of the wish to speak of some performing an individual Uposatha, some a group Uposatha, and some a Sangha Uposatha. Regarding “But a lesser amount is not permissible,” here the Elder Upatissa says this is because of the possibility of boundary mingling. For when establishing it, a lesser amount should not be established; it is said, “It is permissible even not to establish it at all”—thus it is stated. တန္တိ [Pg.338] သီမံ. သီဃမေဝ အတိက္ကမတီတိ ဣမိနာ တံ အနတိက္ကမိတွာ အန္တော ဧဝ ပရိဝတ္တမာနာယ ကာတုံ ဝဋ္ဋတီတိ ဒဿေတိ. ဧတဒတ္ထမေဝ ဟိ ဝါလိကာဒီဟိ သီမာပရိစ္ဆိန္ဒနံ, ဣတရထာ ဗဟိ ပရိဝတ္တာ နု ခေါ, နော ဝါတိ ကမ္မကောပသင်္ကာ ဘဝေယျာတိ. အညိဿာ အနုဿာဝနာတိ ကေဝလာယ နဒီသီမာယ အနုဿာဝနာ. အန္တောနဒိယံ ဇာတရုက္ခေ ဝါတိ ဥဒကုက္ခေပပရိစ္ဆေဒဿ ဗဟိ ဌိတေ ရုက္ခေ ဝါ. ဗဟိနဒီတီရမေဝ ဟိ ဝိသဘာဂသီမတ္တာ အဗန္ဓိတဗ္ဗဋ္ဌာနံ, န အန္တောနဒီ နိဿယတ္တေန သဘာဂတ္တာ. တေနေဝ ‘‘ဗဟိနဒီတီရေ ဝိဟာရသီမာယ ဝါ’’တိအာဒိနာ တီရမေဝ အဗန္ဓိတဗ္ဗဋ္ဌာနတ္တေန ဒဿိတံ, န ပန နဒီ. ဇာတရုက္ခေပိ ဌိတေဟီတိ ဣဒံ အန္တောဥဒကုက္ခေပဋ္ဌံ သန္ဓာယ ဝုတ္တံ. န ဟိ ဗဟိဥဒကုက္ခေပေ ဘိက္ခူနံ ဌာတုံ ဝဋ္ဋတိ. A thread boundary. By the phrase “it transgresses quickly,” it is shown that it is permissible to perform the act by turning around within it without transgressing it. For this very purpose, the boundary is demarcated with sand and the like; otherwise, a suspicion might arise that the formal act is invalidated, wondering, “Have they turned around outside or not?” “The announcement for another” means the announcement for a river boundary alone. “Inside the river or at a tree that has grown there” means at a tree standing outside the water-throwing demarcation. For the riverbank outside the river is indeed the place not to be bound, due to its being a dissimilar boundary, not the inside of the river, due to its being similar in terms of its support. For that reason, by the phrase “at the riverbank outside the river or at the monastery boundary,” etc., the riverbank itself is shown as the place not to be bound, not the river. The phrase “by those standing even at a tree that has grown there” is said with reference to a place within the water-throwing boundary. For it is not permissible for bhikkhus to stand outside the water-throwing boundary. ရုက္ခဿာတိ တဿေဝ အန္တောဥဒကုက္ခေပဋ္ဌဿ ရုက္ခဿ. သီမံ ဝါ သောဓေတွာတိ ယထာဝုတ္တံ ဝိဟာရေ ဗဒ္ဓသီမံ ဂါမသီမဉ္စ တတ္ထ ဌိတဘိက္ခူနံ ဟတ္ထပါသာနယနဗဟိသီမကရဏဝသေနေဝ သောဓေတွာ. ယထာ စ ဥဒကုက္ခေပသီမာယံ ကမ္မံ ကရောန္တေဟိ, ဧဝံ ဗဒ္ဓသီမာယံ ဝါ ဂါမသီမာယံ ဝါ ကမ္မံ ကရောန္တေဟိပိ ဥဒကုက္ခေပသီမဋ္ဌေ သောဓေတွာဝ ကာတဗ္ဗံ. ဧတေနေဝ သတ္တဗ္ဘန္တရအရညသီမာဟိပိ သဒ္ဓိံ ဥဒကုက္ခေပသီမာယ, ဣမာယ စ သဒ္ဓိံ တာသံ ရုက္ခာဒိသမ္ဗန္ဓဒေါသောပိ နယတော ဒဿိတောဝ ဟောတိ. ဣမိနာဝ နယေန သတ္တဗ္ဘန္တရသီမာယ ဗဒ္ဓသီမဂါမသီမာဟိပိ သဒ္ဓိံ, ဧတာသဉ္စ သတ္တဗ္ဘန္တရသီမာယ သဒ္ဓိံ သမ္ဗန္ဓဒေါသော ဉာတဗ္ဗော. အဋ္ဌကထာယံ ပနေတံ သဗ္ဗံ ဝုတ္တနယတောဝ သက္ကာ ဝိညာတုန္တိ အညမညာသန္နာနမေဝေတ္ထ ဒဿိတံ. “Of the tree” means of that very tree standing within the water-throwing boundary. “Or having cleared the boundary” means having cleared the fixed boundary in a monastery as stated, and the village boundary, by way of making an outer boundary by removing the hand’s reach of the bhikkhus standing there. And just as those performing a formal act within a water-throwing boundary must do, so too must those performing a formal act within a fixed boundary or a village boundary do so only after clearing those standing within the water-throwing boundary. By this very method, the fault of association with trees, etc., of the water-throwing boundary with the wilderness boundaries of seven abbhantaras, and of those with this, is also shown by implication. In the same way, the fault of association of the seven-abbhantara boundary with the fixed and village boundaries, and of these with the seven-abbhantara boundary, should be understood. In the commentary, however, all this can be understood according to the method stated, and only the mutual proximity of these is shown here. တတြိဒံ သုတ္တာနုလောမတော နယဂ္ဂဟဏမုခံ – ယထာ ဟိ ဗဒ္ဓသီမာယံ သမ္မတာ ဗဒ္ဓသီမာ ဝိပတ္တိသီမာ ဟောတီတိ တာသံ အညမညံ ရုက္ခာဒိသမ္ဗန္ဓော န ဝဋ္ဋတိ, ဧဝံ နဒီအာဒီသု သမ္မတာပိ ဗဒ္ဓသီမာ ဝိပတ္တိသီမာဝ ဟောတီတိ တာဟိပိ သဒ္ဓိံ တဿာ ရုက္ခာဒိသမ္ဗန္ဓော [Pg.339] န ဝဋ္ဋတီတိ သိဇ္ဈတိ. ဣမိနာ နယေန သတ္တဗ္ဘန္တရသီမာယ ဂါမနဒီအာဒီဟိ သဒ္ဓိံ, ဥဒကုက္ခေပသီမာယ စ အရညာဒီဟိ သဒ္ဓိံ ရုက္ခာဒိသမ္ဗန္ဓဿနဝဋ္ဋနကဘာဝေါ ဉာတဗ္ဗော, ဧဝမေတာ ဘဂဝတာ အနုညာတာ ဗဒ္ဓသီမသတ္တဗ္ဘန္တရဥဒကုက္ခေပသီမာ အညမညဉ္စေဝ အတ္တနော နိဿယဝိရဟိတာဟိ ဣတရီတရာသံ နိဿယသီမာဟိ စ ရုက္ခာဒိသမ္ဗန္ဓေ သတိ သမ္ဘေဒဒေါသမာပဇ္ဇတီတိ သုတ္တာနုလောမနယော ဉာတဗ္ဗောဝ. Herein is the introduction to the method according to the Suttas: Just as a fixed boundary, when established within another fixed boundary, becomes an invalid boundary, and thus their mutual connection by trees and so forth is not permissible, so too, a fixed boundary established in rivers and so forth becomes an invalid boundary, and thus its connection with them by means of trees and so forth is not permissible; this is established. By this method, it should be understood that the connection by trees and so forth is not permissible for a seven-abbhantara boundary with a village, river, and so on, nor for a water-tossing boundary with a forest and so on. Thus, these fixed boundaries, seven-abbhantara boundaries, and water-tossing boundaries, permitted by the Blessed One, incur the fault of being mixed if there is a connection by trees and so forth with one another, or with other boundaries that are devoid of their own support, or with the respective supporting boundaries of one another. This is how the method conforming to the Suttas should be understood. အတ္တနော အတ္တနော ပန နိဿယဘူတဂါမာဒီဟိ သဒ္ဓိံ ဗဒ္ဓသီမာဒီနံ တိဿန္နံ ဥပ္ပတ္တိကာလေ ဘဂဝတာ အနုညာတဿ သမ္ဘေဒဇ္ဈောတ္ထရဏဿ အနုလောမနတော ရုက္ခာဒိသမ္ဗန္ဓောပိ အနုညာတောဝ ဟောတီတိ ဒဋ္ဌဗ္ဗံ. ယဒိ ဧဝံ ဥဒကုက္ခေပဗဒ္ဓသီမာဒီနံ အန္တရာ ကသ္မာ သီမန္တရိကာ န ဝိဟိတာတိ? နိဿယဘေဒသဘာဝဘေဒေဟိ သယမေဝ ဘိန္နတ္တာ. ဧကနိဿယဧကသဘာဝါနမေဝ ဟိ သီမန္တရိကာယ ဝိနာသံ ကရောတီတိ ဝုတ္တောဝါယမတ္ထော. ဧတေနေဝ နဒီနိမိတ္တံ ကတွာ ဗဒ္ဓါယ သီမာယ သံဃေ ကမ္မံ ကရောန္တေ နဒိယမ္ပိ ယာဝ ဂါမက္ခေတ္တံ အာဟစ္စ ဌိတာယ ဥဒကုက္ခေပသီမာယ အညေသံ ကမ္မံ ကာတုံ ဝဋ္ဋတီတိ သိဒ္ဓံ ဟောတိ. ယာ ပနေတာ လောကဝေါဟာရသိဒ္ဓါ ဂါမာရညနဒီသမုဒ္ဒဇာတဿရသီမာ ပဉ္စ, တာ အညမညံ ရုက္ခာဒိသမ္ဗန္ဓေပိ သမ္ဘေဒဒေါသံ နာပဇ္ဇတိ တထာ လောကဝေါဟာရာဘာဝတော. န ဟိ ဂါမာဒယော ဂါမန္တရာဒီဟိ နဒီအာဒီဟိ စ ရုက္ခာဒိသမ္ဗန္ဓမတ္တေန သမ္ဘိန္နာတိ လောကေ ဝေါဟရန္တိ. လောကဝေါဟာရသိဒ္ဓါနဉ္စ လောကဝေါဟာရတောဝ သမ္ဘေဒေါ ဝါ အသမ္ဘေဒေါ ဝါ ဂဟေတဗ္ဗော, န အညထာ. တေနေဝ အဋ္ဌကထာယံ တာသံ အညမညံ ကတ္ထစိပိ သမ္ဘေဒနယော န ဒဿိတော, သာသနဝေါဟာရသိဒ္ဓေါ ဧဝ ဒဿိတောတိ. However, it should be understood that a connection by trees and so forth is also permitted for these three types of boundaries—such as fixed boundaries—with their respective supporting villages and so on, in accordance with the mixing and overlapping permitted by the Blessed One at the time of their establishment. If this is so, why is an intermediate boundary not prescribed between a water-tossing boundary, a fixed boundary, and so on? Because they are distinct in themselves due to differences in their support and differences in their nature. For this meaning has been stated: an intermediate boundary causes the invalidation only of those that have a single support and a single nature. By this same reasoning, it is established that when the Sangha performs an act within a boundary fixed with a river as its marker, it is also permissible for others to perform an act in the river up to the village fields where the water-tossing boundary stands. Furthermore, the five types of boundaries established by worldly convention—village, wilderness, river, sea, and natural lake—do not incur the fault of being mixed even if connected by trees and so forth, due to the absence of such a worldly convention. For people in the world do not consider villages and so on to be mixed with other villages and so on, or with rivers and so on, merely by their connection to trees and so forth. For boundaries established by worldly convention, whether they are mixed or unmixed must be determined according to worldly usage itself, and not otherwise. Therefore, the commentaries do not present any method of mixing between them anywhere, showing only what is established by the conventions of the Dispensation. ဧတ္ထ ပန ဗဒ္ဓသီမာယ တာဝ ‘‘ဟေဋ္ဌာ ပထဝီသန္ဓာရကံ ဥဒကံ ပရိယန္တံ ကတွာ သီမာ ဂတာ ဟောတီ’’တိအာဒိနာ အဓောဘာဂပရိစ္ဆေဒေါ [Pg.340] အဋ္ဌကထာယံ သဗ္ဗထာ ဒဿိတော, ဂါမသီမာဒီနံ ပန န ဒဿိတော. ကထမယံ ဇာနိတဗ္ဗောတိ? ကေစိ တာဝေတ္ထ ‘‘ဂါမသီမာဒယောပိ ဗဒ္ဓသီမာ ဝိယ ပထဝီသန္ဓာရကံ ဥဒကံ အာဟစ္စ တိဋ္ဌတီ’’တိ ဝဒန္တိ. Here, regarding the fixed boundary, the delimitation of its lower part is fully shown in the commentary with such phrases as, 'The boundary extends downward, making the water that supports the earth its limit.' For village boundaries and so on, however, it is not shown. How should this be understood? Some say in this regard, 'Village boundaries and so on, like fixed boundaries, also extend downward until they reach the water that supports the earth.' ကေစိ ပန တံ ပဋိက္ခိပိတွာ ‘‘နဒီသမုဒ္ဒဇာတဿရသီမာ, တာဝ တန္နိဿိတဥဒကုက္ခေပသီမာ စ ပထဝိယာ ဥပရိတလေ ဟေဋ္ဌာ စ ဥဒကေန အဇ္ဈောတ္ထရဏပ္ပဒေသေ ဧဝ တိဋ္ဌန္တိ, န တတော ဟေဋ္ဌာ ဥဒကဿ အဇ္ဈောတ္ထရဏာဘာဝါ. သစေ ပန ဥဒကောဃာဒိနာ ယောဇနပ္ပမာဏမ္ပိ နိန္နဋ္ဌာနံ ဟောတိ, နဒီသီမာဒယောဝ ဟောန္တိ, န တတော ဟေဋ္ဌာ. တသ္မာ နဒီအာဒီနံ ဟေဋ္ဌာ ဗဟိတီရမုခေန ဥမင်္ဂေန, ဣဒ္ဓိယာ ဝါ ပဝိဋ္ဌော ဘိက္ခု နဒိယံ ဌိတာနံ ကမ္မံ န ကောပေတိ, သော ပန အာသန္နဂါမေ ဘိက္ခူနံ ကမ္မံ ကောပေတိ. သစေ ပန သော ဥဘိန္နံ တီရဂါမာနံ မဇ္ဈေ နိသိန္နော ဟောတိ, ဥဘယဂါမဋ္ဌာနံ ကမ္မံ ကောပေတိ. သစေ ပန တီရံ ဂါမက္ခေတ္တံ န ဟောတိ, အဂါမကာရညမေဝ. တတ္ထ ပန တီရဒွယေပိ သတ္တဗ္ဘန္တရသီမံ ဝိနာ ကေဝလာယ ခုဒ္ဒကာရညသီမာယမေဝ ကမ္မံ ကောပေတိ. သစေ သတ္တဗ္ဘန္တရသီမာယ ကရောန္တိ, တဒါ ယဒိ တေသံ သတ္တဗ္ဘန္တရသီမာယ ပရိစ္ဆေဒေါ ဧတဿ နိသိန္နောကာသဿ ပရတော ဧကံ သတ္တဗ္ဘန္တရံ အတိက္ကမိတွာ ဌိတော န ကမ္မကောပေါ. နော စေ, ကမ္မကောပေါ. ဂါမသီမာယံ ပန အန္တောဥမင်္ဂေ ဝါ ဗိလေ ဝါ ခဏိတွာ ဝါ ယတ္ထ ပဝိသိတုံ သက္ကာ, ယတ္ထ ဝါ သုဝဏ္ဏမဏိအာဒိံ ခဏိတွာ ဂဏှန္တိ, ဂဟေတုံ သက္ကာတိ ဝါ သမ္ဘာဝနာ ဟောတိ, တတ္တကံ ဟေဋ္ဌာပိ ဂါမသီမာ, တတ္ထ ဣဒ္ဓိယာ အန္တော နိသိန္နောပိ ကမ္မံ ကောပေတိ. ယတ္ထ ပန ပကတိမနုဿာနံ ပဝေသသမ္ဘာဝနာပိ နတ္ထိ, တံ သဗ္ဗံ ယာဝ ပထဝီသန္ဓာရကဥဒကာ အရညသီမာဝ, န ဂါမသီမာ. အရညသီမာယမ္ပိ ဧသေဝ နယော. တတ္ထပိ ဟိ ယတ္တကေ ပဒေသေ ပဝေသသမ္ဘာဝနာ, တတ္တကမေဝ ဥပရိတလေ အရညသီမာ ပဝတ္တတိ. တတော ပန ဟေဋ္ဌာ န အရညသီမာ တတ္ထ ဥပရိတလေန [Pg.341] သဟ ဧကာရညဝေါဟာရာဘာဝတော. န ဟိ တတ္ထ ပဝိဋ္ဌံ အရညံ ပဝိဋ္ဌောတိ ဝေါဟရန္တိ, တသ္မာ တတြဋ္ဌော ဥပရိ အရညဋ္ဌာနံ ကမ္မံ န ကောပေတိ ဥမင်္ဂနဒိယံ ဌိတော ဝိယ ဥပရိနဒိယံ ဌိတာနံ. ဧကသ္မိဉှိ စက္ကဝါဠေ ဂါမနဒီသမုဒ္ဒဇာတဿရေ မုဉ္စိတွာ တဒဝသေသံ အမနုဿာဝါသံ ဒေဝဗြဟ္မလောကံ ဥပါဒါယ သဗ္ဗံ အရညမေဝ. ‘ဂါမာ ဝါ အရညာ ဝါ’တိ ဝုတ္တတ္တာ ဟိ နဒီသမုဒ္ဒဇာတဿရာဒိပိ အရညမေဝ. ဣဓ ပန နဒီအာဒီနံ ဝိသုံ သီမာဘာဝေန ဂဟိတတ္တာ တဒဝသေသမေဝ အရညံ ဂဟေတဗ္ဗံ. တတ္ထ စ ယတ္တကေ ပဒေသေ ဧကံ အရညန္တိ ဝေါဟရန္တိ, အယမေကာ အရညသီမာ. ဣန္ဒပုရဉှိ သဗ္ဗံ ဧကာရညသီမာ, တထာ အသုရယက္ခပုရာဒိ. အာကာသဋ္ဌဒေဝဗြဟ္မဝိမာနာနိ ပန သမန္တာ အာကာသပရိစ္ဆိန္နာနိ ပစ္စေကံ အရညသီမာ သမုဒ္ဒမဇ္ဈေ ပဗ္ဗတဒီပကာ ဝိယ. တတ္ထ သဗ္ဗတ္ထ သတ္တဗ္ဘန္တရသီမာယံ, အရညသီမာယမေဝ ဝါ ကမ္မံ ကာတဗ္ဗံ, တသ္မာ ဣဓာပိ ဥပရိအရညတလေန သဒ္ဓိံ ဟေဋ္ဌာပထဝိယာ ဧကာရညဝေါဟာရာဘာဝါ ဝိသုံ အရညသီမာတိ ဂဟေတဗ္ဗံ. တေနေဝေတ္ထ ဂါမနဒီအာဒိသီမာကထာယ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၃၈) ‘ဣဒ္ဓိမာ ဘိက္ခု ဟေဋ္ဌာပထဝိတလေ ဌိတော ကမ္မံ ကောပေတီ’တိ ဗဒ္ဓသီမာယံ ဒဿိတနယော န ဒဿိတော’’တိ ဝဒန္တိ. Others, however, reject that and say: 'Boundaries of rivers, oceans, and natural lakes, as well as the water-tossing boundary dependent on them, exist only on the surface of the earth and below in the area saturated by water, not further below that, due to the absence of water saturation. If, however, there is a low-lying place even a league deep due to a flood or the like, it is still a river boundary and so on, but not below that. Therefore, a monk who enters below a river or the like through a tunnel with an opening outside the bank, or by means of psychic power, does not invalidate the formal act of those standing in the river. That monk, however, does invalidate the formal act of the monks in a nearby village. If he sits in the middle between two villages on opposite banks, he invalidates the formal acts of those in both villages. But if a bank is not village territory but is merely a non-village wilderness, then on both banks he invalidates a formal act only within a mere small wilderness boundary, apart from a seven-abbhantara boundary. If they perform the act within a seven-abbhantara boundary, then if the limit of that seven-abbhantara boundary extends beyond the place where he is sitting by one seven-abbhantara measure, there is no invalidation of the act. If not, there is invalidation. In the case of a village boundary, however, wherever one can enter—whether through a tunnel, a pit, or by digging—or wherever one can retrieve things like gold or gems by digging, or where there is a possibility of retrieval, the village boundary extends that far below as well. There, even a monk sitting inside by means of psychic power invalidates the formal act. But where there is no possibility of ordinary humans entering, all such places down to the water that supports the earth are a wilderness boundary, not a village boundary. This same principle applies to a wilderness boundary. For there too, the wilderness boundary on the surface extends only as far as there is a possibility of entry. Below that, it is not a wilderness boundary, because there is no unified designation of 'wilderness' for the area on the surface and the area below. For people do not say that one who has entered such a place below has 'entered the wilderness.' Therefore, one who is situated there does not invalidate the formal act of those in the wilderness above, just as one situated in a tunnel under a river does not invalidate the act of those in the river above. Indeed, in a single world-system, excluding villages, rivers, oceans, and natural lakes, all the rest—including the abodes of non-humans, devas, and brahmās—is wilderness. For since it is said, 'whether in a village or in a wilderness,' rivers, oceans, natural lakes, and so on are also wilderness. Here, however, since rivers and so on are taken as separate boundaries, only what remains should be taken as wilderness. And in that area, whatever region is designated as 'one wilderness' is a single wilderness boundary. For instance, all of Indapura is one wilderness boundary, as are the cities of asuras, yakkhas, and so on. The celestial and brahmic mansions situated in the sky, however, being delimited on all sides by space, are each a separate wilderness boundary, like mountainous islands in the middle of the ocean. In all those cases, a formal act should be performed either within a seven-abbhantara boundary or within a wilderness boundary alone. Therefore, here too, since there is no unified designation of 'wilderness' between the wilderness on the surface and the earth below, it should be taken as a separate wilderness. For this reason, here in the commentary's discussion of the boundaries of villages, rivers, and so on (Mahāva. Aṭṭha. 138), the principle shown for a fixed boundary—that 'a monk with psychic power standing below the surface of the earth invalidates the act'—is not shown for these other boundaries.' Thus they say. ဣဒဉ္စေတာသံ ဂါမသီမာဒီနံ ဟေဋ္ဌာပမာဏဒဿနံ သုတ္တာဒိဝိရောဓာဘာဝါ ယုတ္တံ ဝိယ ဒိဿတိ, ဝီမံသိတွာ ဂဟေတဗ္ဗံ. ဧဝံ ဂဟဏေ စ ဂါမသီမာယံ သမ္မတာ ဗဒ္ဓသီမာ ဥပရိဂါမသီမံ, ဟေဋ္ဌာ ဥဒကပရိယန္တံ အရညသီမဉ္စ အဝတ္ထရတီတိ တဿာ အရညသီမာပိ ခေတ္တန္တိ သိဇ္ဈတိ. ဘဂဝတာ စ ‘‘သဗ္ဗာ, ဘိက္ခဝေ, နဒီ အသီမာ’’တိအာဒိနာ (မဟာဝ. ၁၄၇) နဒီသမုဒ္ဒဇာတဿရာ ဗဒ္ဓသီမာယ အခေတ္တဘာဝေန ဝုတ္တာ, န ပန အရညံ, တသ္မာ အရညမ္ပိ ဗဒ္ဓသီမာယ ခေတ္တမေဝါတိ ဂဟေတဗ္ဗံ. ယဒိ ဧဝံ ကသ္မာ [Pg.342] တတ္ထ သာ န ဗဇ္ဈတီတိ? ပယောဇနာဘာဝါ. သီမာပေက္ခာနန္တရမေဝ ဟိ သတ္တဗ္ဘန္တရသီမာယ သမ္ဘဝတော, တဿာ စ ဥပရိ သမ္မတာယ ဗဒ္ဓသီမာယ သမ္ဘေဒဇ္ဈောတ္ထရဏာနုလောမတော ဝိပတ္တိသီမာ ဧဝ သိယာ. ဂါမက္ခေတ္တေ ပန ဌတွာ အဂါမကာရညေကဒေသမ္ပိ အန္တောကရိတွာ သမ္မတာ ကိဉ္စာပိ သုသမ္မတာ အဂါမကာရညေ ဘဂဝတာ ဝိဟိတာယ သတ္တဗ္ဘန္တရသီမာယပိ အနိဝတ္တနတော, တတ္ထ ပန ကမ္မံ ကာတုံ ပဝိဋ္ဌာနမ္ပိ တတော ဗဟိ ကေဝလာရညေ ကရောန္တာနမ္ပိ အန္တရာ တီဏိ သတ္တဗ္ဘန္တရာနိ ဌပေတဗ္ဗာနိ. အညထာ ဝိပတ္တိ ဧဝ သိယာတိ သဗ္ဗထာ နိရတ္ထကမေဝ အဂါမကေ အရညေ ဗဒ္ဓသီမာကရဏန္တိ ဝေဒိတဗ္ဗံ. This consideration of the lower boundary of village limits and so forth seems appropriate, as there is no contradiction with the suttas and so forth; however, it should be examined and accepted. If accepted in this way, the established fixed boundary within the village limit would extend above to the village boundary, below to the water's edge, and also encompass the forest boundary. Thus, it is established that its forest boundary is also a field. The Blessed One has stated, "Monks, all rivers are without boundaries," and so forth (Mahāvagga 147), indicating that rivers, seas, and natural lakes are spoken of as not being fields for a fixed boundary. However, the forest is not mentioned; therefore, the forest should indeed be regarded as a field for a fixed boundary. If this is so, why is a boundary not established there? Because there is no purpose. For, immediately after the consideration of a boundary, a seven-abbhantara boundary is possible, and due to the consequence of mixing and overlapping with a fixed boundary established over it, it would only be a defective boundary. However, when standing in the village-field, even if a portion of the uninhabited forest is included and established—although it may be well-established—since the seven-abbhantara boundary prescribed by the Blessed One in an uninhabited forest is not revoked, three seven-abbhantara intervals must be established between those who have entered there to perform a formal act and those performing one outside of that in the mere forest. Otherwise, a defect would surely result. Thus, it should be understood that establishing a fixed boundary in an uninhabited forest is entirely pointless. အန္တောနဒိယံ ပဝိဋ္ဌသာခါယာတိ နဒိယာ ပထဝီတလံ အာဟစ္စ ဌိတာယ သာခါယပိ, ပဂေဝ အနာဟစ္စ ဌိတာယ. ပါရောဟေပိ ဧသေဝ နယော. ဧတေန သဘာဂနဒီသီမံ ဖုသိတွာ ဌိတေန ဝိသဘာဂသီမာသမ္ဗန္ဓသာခါဒိနာ ဥဒကုက္ခေပသီမာယ သမ္ဗန္ဓော န ဝဋ္ဋတီတိ ဒဿေတိ. ဧတေနေဝ မဟာသီမံ ဂါမသီမဉ္စ ဖုသိတွာ ဌိတေန သာခါဒိနာ မာဠကသီမာယ သမ္ဗန္ဓော န ဝဋ္ဋတီတိ ဉာပိတောတိ ဒဋ္ဌဗ္ဗော. အန္တောနဒိယံယေဝါတိ သေတုပါဒါနံ တီရဋ္ဌိတတ္တံ နိဝတ္တေတိ. တေန ဥဒကုက္ခေပပရိစ္ဆေဒတော ဗဟိနဒိယံ ပတိဋ္ဌိတတ္တေပိ သမ္ဘေဒါဘာဝံ ဒဿေတိ. တေနာဟ ‘‘ဗဟိတီရေ ပတိဋ္ဌိတာ’’တိအာဒိ. ယဒိ ဟိ ဥဒကုက္ခေပတော ဗဟိ အန္တောနဒိယမ္ပိ ပတိဋ္ဌိတတ္တေ သမ္ဘေဒေါ ဘဝေယျ, တမ္ပိ ပဋိက္ခိပိတဗ္ဗံ ဘဝေယျ ကမ္မကောပဿ သမာနတ္တာ, န စ ပဋိက္ခိတ္တံ, တသ္မာ သဗ္ဗတ္ထ အတ္တနော နိဿယသီမာယ သမ္ဘေဒဒေါသော နတ္ထေဝါတိ ဂဟေတဗ္ဗံ. Regarding "the branch that has entered the river": this refers even to a branch that touches the riverbed and remains there, all the more so to one that does not touch it. The same principle applies to shoots. By this, it is shown that when a branch, etc., touching the boundary of a river of the same kind remains there, connection with the water-throwing boundary of a dissimilar boundary is not valid. Similarly, it should be understood that when a branch, etc., touching the great boundary or village boundary remains there, connection with the māḷaka boundary is not valid. The phrase "only within the river" excludes the mention of a bridge and being on the bank. Thus, it indicates there is no mixing even if it is established outside the river beyond the limit of water-throwing. Therefore, it is said, "established on the outer bank," and so forth. For if mixing were to occur when established even within the river but outside the water-throwing limit, that too would have to be rejected because the invalidation of the formal act would be the same. But since it is not rejected, it should be understood that in all cases, there is indeed no fault of mixing with one's own dependent boundary. အာဝရဏေန ဝါတိ ဒါရုအာဒီနိ ခဏိတွာ ဥဒကနိဝါရဏေန. ကောဋ္ဋကဗန္ဓနေန ဝါတိ မတ္တိကာဒီဟိ ပူရေတွာ ကတသေတုဗန္ဓနေန ဝါ, ဥဘယေနာပိ အာဝရဏမေဝ ဒဿေတိ. ‘‘နဒိံ ဝိနာသေတွာ’’တိ ဝုတ္တမေဝတ္ထံ ဝိဘာဝေတိ ‘‘ဟေဋ္ဌာ ပါဠိ [Pg.343] ဗဒ္ဓါ’’တိ, ဟေဋ္ဌာ နဒိံ အာဝရိတွာ ပါဠိ ဗဒ္ဓါတိ အတ္ထော. ဆဍ္ဍိတောဒကန္တိ အတိရိတ္တောဒကံ. နဒိံ ဩတရိတွာ သန္ဒနဋ္ဌာနတောတိ ဣမိနာ တဠာကနဒီနံ အန္တရာ ပဝတ္တနဋ္ဌာနေ န ဝဋ္ဋတီတိ ဒဿေတိ. ဥပ္ပတိတွာတိ တီရာဒိဘိန္ဒနဝသေန ဝိပုလာ ဟုတွာ. ဝိဟာရသီမန္တိ ဗဒ္ဓသီမံ. Regarding "by means of a barrier": this refers to preventing water by driving in wood and so forth. Regarding "by means of a dam": this refers to constructing a dam by filling with clay and so forth, or by constructing a bridge; both indicate a barrier. The phrase "having destroyed the river" clarifies the meaning of what was said, "a barrier is built below," meaning that a barrier is constructed below, having obstructed the river. "Discarded water" means excess water. Regarding "having descended into the river, from the place of flowing": by this, it shows that it is not allowable in the place of passage between lakes and rivers. Regarding "having surged": this means becoming extensive by way of breaking through the bank and so forth. "Monastery boundary" means a fixed boundary. အဂမနပထေတိ တဒဟေဝ ဂန္တွာ နိဝတ္တိတုံ အသက္ကုဏေယျေ. အရညသီမာသင်္ချမေဝ ဂစ္ဆတီတိ လောကဝေါဟာရသိဒ္ဓံ အဂါမကာရညသီမံ သန္ဓာယ ဝဒတိ. တတ္ထာတိ ပကတိယာ မစ္ဆဗန္ဓာနံ ဂမနပထေသု ဒီပကေသု. Regarding "on a path of no return": this refers to a place where it would be impossible to go and return on the same day. Regarding "it goes only as far as the wilderness boundary": this is said with reference to the boundary of the uninhabited wilderness, which is established by common usage. Regarding "there": this refers to those islands on the paths regularly traveled by fishermen. တံ ဌာနန္တိ တေသံ အာဝါဋာဒီနံ ကတဋ္ဌာနမေဝ, န အကတန္တိ အတ္ထော. လောဏီတိ သမုဒ္ဒေါဒကဿ ဥပ္ပတ္တိဝေဂနိန္နော မာတိကာကာရေန ပဝတ္တနကော. Regarding "that place": this means the established location of those pits and so forth, not an unestablished one; this is the meaning. Regarding "Loṇī": this means a low-lying area where seawater flows in the manner of a channel due to the force of its welling up. သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၄၇) ပန – ဂစ္ဆန္တိယာ ပန နာဝါယ ကာတုံ န ဝဋ္ဋတီတိ ဧတ္ထ ဥဒကုက္ခေပမနတိက္ကမိတွာ ပရိဝတ္တမာနာယ ကာတုံ ဝဋ္ဋတီတိ ဝေဒိတဗ္ဗံ. သီမံ ဝါ သောဓေတွာတိ ဧတ္ထ သီမာသောဓနံ နာမ ဂါမသီမာဒီသု ဌိတာနံ ဟတ္ထပါသာနယနာဒိ. ‘‘နဒိံ ဝိနာသေတွာ တဠာကံ ကရောန္တီ’’တိ ဝုတ္တမေဝတ္ထံ ဝိဘာဝေတိ ‘‘ဟေဋ္ဌာ ပါဠိ ဗဒ္ဓါ’’တိ, ဟေဋ္ဌာ နဒိံ အာဝရိတွာ ပါဠိ ဗဒ္ဓါတိ အတ္ထော. ဆဍ္ဍိတောဒကန္တိ တဠာကရက္ခဏတ္ထံ ဧကမန္တေန ဆဍ္ဍိတမုဒကံ. ဒေဝေ အဝဿန္တေတိ ဒုဗ္ဗုဋ္ဌိကာလေ ဝဿာနေပိ ဒေဝေ အဝဿန္တေ. ဥပ္ပတိတွာတိ ဥတ္တရိတွာ. ဂါမနိဂမသီမံ ဩတ္ထရိတွာ ပဝတ္တတီတိ ဝုတ္တပ္ပကာရေ ဝဿကာလေ စတ္တာရော မာသေ အဗ္ဗောစ္ဆိန္နာ ပဝတ္တတိ. ဝိဟာရသီမန္တိ ဗဒ္ဓသီမံ သန္ဓာယ ဝဒတိ. In the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.147), however, regarding "it is not allowed to perform it on a moving boat": here, it should be understood that it is permissible to perform it while the boat is turning around without exceeding the water-throwing limit. Regarding "or having purified the boundary": here, purifying the boundary means bringing things that are located within village boundaries and so forth into hand's reach. The phrase "having destroyed the river and making a pond" clarifies the meaning of "a barrier is built below," meaning that a barrier is built below, blocking the river. "Discarded water" refers to water discarded to one side for the purpose of protecting the pond. Regarding "when the deva does not send rain": this means when the deva does not send rain, even during the rainy season in a time of drought. Regarding "having surged": this means having crossed over. Regarding "having flooded village and town boundaries, it flows": in the manner described, it flows uninterrupted for four months during the rainy season. "Monastery boundary" is said with reference to a fixed boundary. အဂမနပထေတိ ယတ္ထ တဒဟေဝ ဂန္တွာ ပစ္စာဂန္တုံ န သက္ကောတိ, တာဒိသေ ပဒေသေ. အရညသီမာသင်္ချမေဝ ဂစ္ဆတီတိ သတ္တဗ္ဘန္တရသီမံ သန္ဓာယ ဝဒတိ. တေသန္တိ မစ္ဆဗန္ဓာနံ. ဂမနပရိယန္တဿ [Pg.344] ဩရတောတိ ဂမနပရိယန္တဿ ဩရိမဘာဂေ ဒီပကံ ပဗ္ဗတဉ္စ သန္ဓာယ ဝုတ္တံ, န သမုဒ္ဒပ္ပဒေသန္တိ ဝုတ္တံ. Regarding "a path of no return": this refers to a place where one cannot go and return on the same day. Regarding "it goes only as far as the wilderness boundary": this is said with reference to a seven-abbhantara boundary. Regarding "their": this refers to fishermen. Regarding "on the near side of the travel limit": this is said with reference to an island and a mountain on the near side of the travel limit; it is said that this is not a region of the ocean. သမ္ဘိန္ဒန္တီတိ ယတ္ထ စတူဟိ ဘိက္ခူဟိ နိသီဒိတုံ န သက္ကာ, တတ္ထ တတော ပဋ္ဌာယ ယာဝ ကေသဂ္ဂမတ္တမ္ပိ အတ္တနော သီမာယ ကရောန္တာ သမ္ဘိန္ဒန္တိ, စတုန္နမ္ပိ ဘိက္ခူနံ ပဟောနကတော ပဋ္ဌာယ ယာဝ သကလမ္ပိ အန္တောကရောန္တာ အဇ္ဈောတ္ထရန္တီတိ ဝေဒိတဗ္ဗံ. သံသဋ္ဌဝိဋပါတိ အညမညံ သိဗ္ဗိတွာ ဌိတမဟာသာခမူလာ, ဧတေန အညမညဿ အတိအာသန္နတံ ဒီပေတိ. သာခါယ သာခံ ဖုသန္တာပိ ဟိ ဒူရဋ္ဌာပိ သိယုံ, တတော ဧကံသတော သမ္ဘေဒလက္ခဏံ န ဒဿိတံ သိယာတိ တံ ဒဿေတုံ ဝိဋပဂ္ဂဟဏံ ကတံ. ဧဝဉှိ ဘိက္ခူနံ နိသီဒိတုံ အပ္ပဟောနကဋ္ဌာနံ အတ္တနော သီမာယ အန္တောသီမဋ္ဌံ ကရိတွာ ပုရာဏဝိဟာရံ ကရောန္တာ သီမာယ သီမံ သမ္ဘိန္ဒန္တိ နာမ, န တတော ပရန္တိ ဒဿိတမေဝ ဟောတိ. ဗဒ္ဓါ ဟောတီတိ ပေါရာဏကဝိဟာရသီမံ သန္ဓာယ ဝုတ္တံ. တံ အမ္ဗန္တိ အပရေန သမယေန ပုရာဏဝိဟာရပရိက္ခေပါဒီနံ ဝိနဋ္ဌတ္တာ အဇာနန္တာနံ တံ ပုရာဏဝိဟာရသီမာယ နိမိတ္တဘူတံ အမ္ဗံ. အတ္တနော သီမာယ အန္တောသီမဋ္ဌံ ကရိတွာ ပုရာဏဝိဟာရသီမဋ္ဌံ ဇမ္ဗုံ ကိတ္တေတွာ အမ္ဗဇမ္ဗူနံ အန္တရေ ယံ ဌာနံ, တံ အတ္တနော သီမာယ ပဝေသေတွာ ဗဒ္ဓါတိ အတ္ထော. ဧတ္ထ စ ပုရာဏသီမာယ နိမိတ္တဘူတဿ ဂါမဋ္ဌဿ အမ္ဗရုက္ခဿ အန္တောသီမဋ္ဌာယ ဇမ္ဗုယာ သဟ သံသဋ္ဌဝိဋပတ္တေပိ သီမာယ ဗန္ဓနကာလေ ဝိပတ္တိ ဝါ ပစ္ဆာ ဂါမသီမာယ သဟ သမ္ဘေဒေါ ဝါ ကမ္မဝိပတ္တိ ဝါ နာဟောသီတိ မုခတောဝ ဝုတ္တန္တိ ဝေဒိတဗ္ဗံ. Regarding "they mix": this means that where four monks cannot sit, from that point onward, by making even a hair's tip measure part of their own boundary, they mix. It should be understood that starting from the point where it is sufficient for four monks, by including the whole of it, they overlap. Regarding "intertwined branches": this refers to the roots and great branches standing as if stitched to one another; by this, their extreme closeness to each other is indicated. For even if their branches touch, they might still be far apart; therefore, the characteristic of mixing would not be definitely shown. To show this, the term "branches" is used. Thus, when monks, by making a place that is not sufficient for monks to sit an internal part of their own boundary, establish an old monastery, they are said to "mix boundary with boundary," and it is shown that this does not apply beyond that. Regarding "it is bound": this is said with reference to the old monastery's boundary. Regarding "that mango tree": this refers to a mango tree that serves as a boundary marker of the old monastery’s boundary for those who, at a later time, do not know of it because the old monastery’s enclosure and other markers have been destroyed. The meaning of "bound" is that having made that mango tree an internal part of their own boundary, and having proclaimed the rose-apple tree that is within the old monastery's boundary, they established the boundary by including the space between the mango and rose-apple trees within their own boundary. Here, it should be understood as stated directly that even if the village mango tree, which served as a marker of the old boundary, and the rose-apple tree within the boundary have intertwined branches, at the time of establishing the boundary there was no defect, nor was there any later mixing with the village boundary, nor any defect in the formal act. ပဒေသန္တိ သံဃဿ နိသီဒနပ္ပဟောနကံ ပဒေသံ. သီမန္တရိကံ ဌပေတွာတိအာဒိနာ သမ္ဘေဒဇ္ဈောတ္ထရဏံ ကတွာ ဗဒ္ဓသီမာပိ အညမညံ ဖုသာပေတွာ အဗျဝဓာနေန ဗဒ္ဓသီမာပိ အသီမာ ဧဝါတိ ဒဿေတိ, တသ္မာ ဧကဒွင်္ဂုလမတ္တာပိ သီမန္တရိကာ ဝဋ္ဋတိ ဧဝ. သာ ပန ဒုဗ္ဗောဓာတိ အဋ္ဌကထာသု စတုရင်္ဂုလာဒိကာ ဝုတ္တာတိ [Pg.345] ဒဋ္ဌဗ္ဗံ. ဒွိန္နံ သီမာနန္တိ ဒွိန္နံ ဗဒ္ဓသီမာနံ. နိမိတ္တံ ဟောတီတိ နိမိတ္တဿ သီမတော ဗာဟိရတ္တာ ဗန္ဓနကာလေ တာဝ သမ္ဘေဒဒေါသော နတ္ထီတိ အဓိပ္ပာယော. န ကေဝလဉ္စ နိမိတ္တကတော ဧဝ သင်္ကရံ ကရောတိ, အထ ခေါ သီမန္တရိကာယ ဌိတော အညောပိ ရုက္ခော ကရောတိ ဧဝ, တသ္မာ အပ္ပမတ္တိကာယ သီမန္တရိကာယ ဝဍ္ဎနကရုက္ခာဒယော န ဝဋ္ဋန္တိ ဧဝ. ဧတ္ထ စ ဥပရိ ဒိဿမာနခန္ဓသာခါဒိပဝေသေသု ဧဝ သင်္ကရဒေါသဿ သဗ္ဗတ္ထ ဒဿိတတ္တာ အဒိဿမာနာနံ မူလာနံ ပဝေသေပိ ဘူမိဂတိကတ္တာ ဒေါသော နတ္ထီတိ သိဇ္ဈတိ. သစေ ပန မူလာနိပိ ဒိဿမာနာနိ နေဝ ပဝိသန္တိ, သင်္ကရောဝ, ပဗ္ဗတပါသာဏာ ပန ဒိဿမာနာပိ ဘူမိဂတိကာယေဝ. ယဒိ ပန ဗန္ဓနကာလေ ဧဝ ဧကော ထူလရုက္ခော ဥဘယမ္ပိ သီမံ အာဟစ္စ တိဋ္ဌတိ, ပစ္ဆာ ဗဒ္ဓါ အသီမာ ဟောတီတိ ဒဋ္ဌဗ္ဗံ. Regarding 'area': this refers to an area sufficient for the Sangha to sit. Regarding 'by leaving a boundary interval,' and so forth: by making a connection or overlap, and by causing bounded boundaries to touch each other without an interval, it is shown that even a bounded boundary becomes an unbounded one. Therefore, a boundary interval of even one or two fingerbreadths is allowable. But since this is difficult to discern, it should be noted that in the commentaries, a boundary interval of four fingerbreadths and so forth is mentioned. Regarding 'of two boundaries': this refers to two bounded boundaries. Regarding 'it serves as a marker': because the marker lies outside the boundary, at the time of binding, there is no fault of confusion; this is the meaning. Not only does a thing made into a marker cause confusion, but also another tree standing in the boundary interval causes it. Therefore, in a small boundary interval, trees that grow, and so forth, are not allowable. And here, since the fault of confusion is shown everywhere only in cases of the entry of visible trunks, branches, and so forth above, it is established that even if unseen roots enter, there is no fault, because they are part of the ground. But if the roots are visible and they do enter, there is confusion. Mountains and rocks, however, even if visible, are part of the ground. If, however, at the time of binding the boundary, a single large tree stands touching both boundaries, it should be understood that the boundary bound later becomes an unbounded one. သီမသင်္ကရန္တိ သီမသမ္ဘေဒံ. ယံ ပနေတ္ထ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၄၈) ဝုတ္တံ ‘‘သီမသင်္ကရံ ကရောတီတိ ဝဍ္ဎိတွာ သီမပ္ပဒေသံ ပဝိဋ္ဌေ ဒွိန္နံ သီမာနံ ဂတဋ္ဌာနဿ ဒုဗ္ဗိညေယျတ္တာ ဝုတ္တ’’န္တိ, တံ န ယုတ္တံ ဂါမသီမာယပိ သဟ သင်္ကရံ ကရောတီတိ ဝတ္တဗ္ဗတော. တတ္ထာပိ ဟိ နိမိတ္တေ ဝဍ္ဎိတေ ဂါမသီမဗဒ္ဓသီမာနံ ဂတဋ္ဌာနံ ဒုဗ္ဗိညေယျမေဝ ဟောတိ. တတ္ထ ပန အဝတွာ ဒွိန္နံ ဗဒ္ဓသီမာနမေဝ သင်္ကရဿ ဝုတ္တတ္တာ ယထာဝုတ္တသမ္ဗန္ဓဒေါသောဝ သင်္ကရသဒ္ဒေန ဝုတ္တောတိ ဂဟေတဗ္ဗံ. ပါဠိယံ (မဟာဝ. ၁၄၈) ပန နိဒါနဝသေန ‘‘ယေသံ, ဘိက္ခဝေ, သီမာ ပစ္ဆာ သမ္မတာ, တေသံ တံ ကမ္မံ အဓမ္မိက’’န္တိအာဒိနာ ပစ္ဆာ သမ္မတာယ အသီမတ္တေ ဝုတ္တေပိ ဒွီသု ဂါမသီမာသု ဌတွာ ဒွီဟိ သံဃေဟိ သမ္ဘေဒံ ဝါ အဇ္ဈောတ္ထရဏံ ဝါ ကတွာ သီမန္တရိကံ အဋ္ဌပေတွာ ဝါ ရုက္ခပါရောဟာဒိသမ္ဗန္ဓံ အဝိယောဇေတွာ ဝါ ဧကသ္မိံ ခဏေ ကမ္မဝါစာနိဋ္ဌာပနဝသေန ဧကတော သမ္မတာနံ ဒွိန္နမ္ပိ သီမာနံ အသီမတာ ပကာသိတာတိ ဝေဒိတဗ္ဗံ. 'Confusion of boundaries' means the conjoining of boundaries. What is stated in the Sāratthadīpanī: 'It is said that one creates boundary confusion because when a marker has grown and entered the boundary area, the place where the two boundaries have gone becomes difficult to discern,' is not correct, because it would have to be said that it causes confusion even with a village boundary. For there too, if the markers have grown, the place where the village boundary and the bounded boundary have gone becomes equally difficult to discern. However, since this is not stated there, and only the confusion between two bounded boundaries is mentioned, it should be understood that the fault of connection as previously stated is what is meant by the word 'confusion.' In the Pāli text, however, by way of introduction, it is said: 'Bhikkhus, for those whose boundary is agreed upon afterward, that act is unlawful,' and so forth. Even though it is stated that a boundary agreed upon afterward is an unbounded one, it should be understood that if two Sanghas, standing within two village boundaries, either conjoin or overlap them, or do so without establishing a boundary interval, or without severing connections such as the shoots of trees, and agree upon both boundaries together at the same moment by completing the formal act, the invalidity of both boundaries is declared. သာရတ္ထဒီပနိယံ [Pg.346] (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၄၈) ‘‘သံသဋ္ဌဝိဋပါတိ ဣမိနာ အညမညဿ အာသန္နတံ ဒီပေတိ. ဗဒ္ဓါ ဟောတီတိ ပစ္ဆိမဒိသာဘာဂေ သီမံ သန္ဓာယ ဝုတ္တံ. တဿာ ပဒေသန္တိ ယတ္ထ ဌတွာ ဘိက္ခူဟိ ကမ္မံ ကာတုံ သက္ကာ ဟောတိ, တာဒိသံ ပဒေသံ. ယတ္ထ ပန ဌိတေဟိ ကမ္မံ ကာတုံ န သက္ကာ ဟောတိ, တာဒိသံ ပဒေသံ အန္တော ကရိတွာ ဗန္ဓန္တာ သီမာယ သီမံ သမ္ဘိန္ဒန္တိ နာမ. ဒွိန္နံ သီမာနံ နိမိတ္တံ ဟောတီတိ နိမိတ္တဿ သီမတော ဗာဟိရတ္တာ သီမသမ္ဘေဒေါ န ဟောတီတိ ဝုတ္တံ. သီမသင်္ကရံ ကရောတီတိ ဝဍ္ဎိတွာ သီမပ္ပဒေသံ ပဝိဋ္ဌေ ဒွိန္နံ သီမာနံ ဂတဋ္ဌာနဿ ဒုဝိညေယျတ္တာ ဝုတ္တံ, န စ ပန တတ္ထ ကမ္မံ ကာတုံ န ဝဋ္ဋတီတိ ဒဿနတ္ထံ. န ဟိ သီမာ တတ္တကေန အသီမာ ဟောတိ, ဒွေ ပန သီမာ ပစ္ဆာ ဝဍ္ဎိတေန ရုက္ခေန အဇ္ဈောတ္ထဋာ ဧကာဗဒ္ဓါ ဟောန္တိ, တသ္မာ ဧကတ္ထ ဌတွာ ကမ္မံ ကရောန္တေဟိ ဣတရံ သောဓေတွာ ကာတဗ္ဗ’’န္တိ ဝုတ္တံ. In the Sāratthadīpanī it is stated: 'By "with intertwined branches," it indicates their proximity to each other. "Is bounded" is said with reference to the boundary in the western direction. "Its area" means such an area where bhikkhus, having stood, are able to perform a formal act. But where it is not possible to perform a formal act while standing, by including such an area within when binding the boundary, they are said to breach a boundary with a boundary. Regarding "it is a marker for two boundaries," it is said that there is no conjoining of boundaries because the marker is outside the boundary. "It causes confusion of boundaries" is said because, when a marker has grown and entered the boundary area, the place where the two boundaries have gone becomes difficult to ascertain, not to show that it is not allowable to perform a formal act there. For a boundary does not become an unbounded one by that much. But when two boundaries are later overlapped by a growing tree, they become bound as one. Therefore, those performing a formal act while standing in one place should do so after clearing the other.' ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus in the Vinayālaṅkāra, a commentary on the Vinayasaṅgaha, သီမာဝိနိစ္ဆယကထာလင်္ကာရော နာမ named the Ornament of the Discourse on the Determination of Boundaries, စတုဝီသတိမော ပရိစ္ဆေဒေါ. the twenty-fourth chapter. သီမာဗန္ဓနဝိနိစ္ဆယကထာ Discourse on the Determination of Establishing a Boundary ဧဝံ သီမာဝိနိစ္ဆယံ ကထေတွာ ပါဠိယံ သီမကထာယ ဥပေါသထက္ခန္ဓကပရိယာပန္နတ္တာ ဥပေါသထက္ခန္ဓကာနန္တရဉ္စ ပဝါရဏက္ခန္ဓကဿ အာဂတတ္တာ တဒနုက္ကမေန သီမာဝိနိစ္ဆယတော ဥပေါသထပဝါရဏဝိနိစ္ဆယံ ကထေတုမာရဒ္ဓေပိ သာသနဝုဒ္ဓိကရဏတ္ထံ ဥပသမ္ပဒါဒိဝိနယကမ္မကရဏဋ္ဌာနဘူတံ သီမံ ဗန္ဓိတုကာမာနံ လဇ္ဇိပေသလဗဟုဿုတသိက္ခာကာမဘိက္ခူနံ ပညာသတိဝီရိယဇနနတ္ထံ သီမာဗန္ဓနကထာ အမှေဟိ အာရဘီယတေ[Pg.347]. တတ္ထ အပလောကနာဒိစတုဗ္ဗိဓကမ္မကရဏဋ္ဌာနဘူတာ သီမာ နာမ ဗဒ္ဓအဗဒ္ဓဝသေန ဒုဝိဓာ ဟောတိ. တတ္ထာပိ ဗဒ္ဓသီမာ ခဏ္ဍသီမာ, သမာနသံဝါသကသီမာ, အဝိပ္ပဝါသသီမာတိ တိဗ္ဗိဓာ ဟောတိ, တထာ အဗဒ္ဓသီမာပိ ဂါမသီမာ, ဥဒကုက္ခေပသီမာ, သတ္တဗ္ဘန္တရသီမာတိ. ဝုတ္တဉှေတံ အာစရိယဗုဒ္ဓဒတ္တတ္ထေရေန ဝိနယဝိနိစ္ဆယေ – Having thus explained the determination of boundaries, and since in the Pāli the discourse on boundaries is included in the Uposathakkhandhaka, and since the Pavāraṇakkhandhaka comes after the Uposathakkhandhaka, even though we had begun to explain the determination of Uposatha and Pavāraṇā in that sequence after the determination of boundaries, the discourse on establishing a boundary is now commenced by us for the sake of the growth of the Dispensation and to generate wisdom, mindfulness, and energy in those bhikkhus who are modest, amiable, learned, and desirous of training, and who wish to bind a boundary—the place for performing Vinaya acts such as higher ordination. Therein, a boundary, which is the place for performing the four kinds of acts beginning with announcement, is of two kinds: bounded and unbounded. Among these, a bounded boundary is of three types: a separate boundary (khaṇḍasīmā), a boundary of common communion (samānasaṃvāsakasīmā), and a boundary of non-separation (avippavāsasīmā). Similarly, an unbounded boundary is also of three types: a village boundary (gāmasīmā), a boundary of the splash of water (udakukkhepasīmā), and a seven-abbhantara boundary (sattabbhantarasīmā). This has been stated by the Elder Ācariya Buddhadatta in the Vinayavinicchaya: ‘‘ခဏ္ဍသမာနသံဝါသာ-ဝိပ္ပဝါသာတိ ဘေဒတော; ဣတိ ဗဒ္ဓါ တိဓာ ဝုတ္တာ, အဗဒ္ဓါပိ တိဓာ မတာ. “By the distinction of separate, common communion, and non-separation; thus the bounded are said to be threefold, and the unbounded are also considered threefold. ‘‘ဂါမတော ဥဒကုက္ခေပါ, သတ္တဗ္ဘန္တရတောပိ စ; တတ္ထ ဂါမပရိစ္ဆေဒေါ, ဂါမသီမာတိ ဝုစ္စတီ’’တိ. “From the village, from the splash of water, and also from the seven-abbhantara; therein, the demarcation of a village is called the village boundary.” တတ္ထ ဗဒ္ဓသီမံ ဗန္ဓိတုကာမေန အတိခုဒ္ဒိကာ, အတိမဟတီ, ခဏ္ဍနိမိတ္တာ, ဆာယာနိမိတ္တာ, အနိမိတ္တာ, ဗဟိသီမေ ဌိတသမ္မတာ, နဒိယာ သမ္မတာ, သမုဒ္ဒေ သမ္မတာ, ဇာတဿရေ သမ္မတာ, သီမာယ သီမံ သမ္ဘိန္ဒန္တေန သမ္မတာ, သီမာယ သီမံ အဇ္ဈောတ္ထရန္တေန သမ္မတာတိ ဝုတ္တာ ဣမာ ဧကာဒသ ဝိပတ္တိသီမာယော အတိက္ကမိတွာ နိမိတ္တသမ္ပတ္တိ, ပရိသသမ္ပတ္တိ, ကမ္မဝါစာသမ္ပတ္တီတိ ဝုတ္တာယ တိဝိဓသမ္ပတ္တိယာ ယုတ္တံ ကတွာ ပဌမံ ကိတ္တိတနိမိတ္တေန သဗ္ဗပစ္ဆိမကိတ္တိတနိမိတ္တံ သမ္ဗန္ဓံ ကတွာ ဗန္ဓိတဗ္ဗာ. ဝုတ္တဉှေတံ အဋ္ဌကထာစရိယေန ကင်္ခါဝိတရဏိယံ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ‘‘တတ္ထ ဧကာဒသ ဝိပတ္တိသီမာယော အတိက္ကမိတွာ တိဝိဓသမ္ပတ္တိယုတ္တာ နိမိတ္တေန နိမိတ္တံ သမ္ဗန္ဓိတွာ သမ္မတာ သီမာ ဗဒ္ဓသီမာ နာမာ’’တိ. ဧတေန ဧတေသု ဧကာဒသသု ဝိပတ္တီသု ဧကာယပိ ယုတ္တာယ, တိဝိဓသမ္ပတ္တီသု ဧကာယပိ အယုတ္တာယ, နိမိတ္တေန နိမိတ္တံ အသမ္ဗန္ဓံ ကတွာ သမ္မတာယ စ သတိ သီမာ န ဟောတီတိ ဒဿေတိ. Therein, one who wishes to bind a bounded boundary should do so by avoiding these eleven defective boundaries—namely, one that is too small, too large, has fragmented markers, has shadow markers, has no markers, is agreed upon by those standing outside the boundary, is agreed upon in a river, is agreed upon in the ocean, is agreed upon in a natural lake, is agreed upon by one who is breaching a boundary with a boundary, and is agreed upon by one who is overlapping a boundary with a boundary. It should be bound having endowed it with the threefold completeness called completeness of markers, completeness of the assembly, and completeness of the formal act, by connecting the first-mentioned marker with the very last-mentioned marker. This is stated by the commentary teacher in the Kaṅkhāvitaraṇī: 'Therein, a boundary agreed upon by avoiding the eleven defective boundaries, being endowed with the threefold completeness, and by connecting marker to marker, is called a bounded boundary.' By this it is shown that if it is endowed with even one of these eleven defects, or is not endowed with even one of the threefold completeness, or is agreed upon without connecting marker to marker, it is not a boundary. ဧဝံ သီမံ ဗန္ဓိတုကာမေန ဘိက္ခုနာ သဗ္ဗလက္ခဏပရိပူရတ္ထံ မဟန္တော ဥဿာဟော ကရဏီယော ဟောတိ, တသ္မာ သီမာဗန္ဓနကာလေ [Pg.348] တီသု သမ္ပတ္တီသု ပရိသသမ္ပတ္တိသိဒ္ဓိယာ ပဌမံ တာဝ ဂါမသီမာ ဥပပရိက္ခိတဗ္ဗာ. ဧတ္ထာဟ ‘‘နနု ဗဒ္ဓသီမာ ဝါ ဗန္ဓိတဗ္ဗာ, အထ ကသ္မာ ဂါမသီမာ ဥပပရိက္ခိတဗ္ဗာ’’တိ? ဂါမသီမာယံ ဌတွာ ဗဒ္ဓသီမာယ ဗန္ဓိတဗ္ဗတော. ဝုတ္တဉှေတံ ဘဂဝတာ ‘‘အသမ္မတာယ, ဘိက္ခဝေ, သီမာယ အဋ္ဌပိတာယ ယံ ဂါမံ ဝါ နိဂမံ ဝါ ဥပနိဿာယ ဝိဟရတိ, ယာ တဿ ဝါ ဂါမဿ ဂါမသီမာ, နိဂမဿ ဝါ နိဂမသီမာ, အယံ တတ္ထ သမာနသံဝါသာ ဧကူပေါသထာ’’တိ (မဟာဝ. ၁၄၇). ဣဓ ပါဠိယံ သရူပေန အနာဂတမ္ပိ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၄၇) ‘‘ဂါမဂ္ဂဟဏေန စေတ္ထ နဂရမ္ပိ ဂဟိတမေဝ ဟောတီ’’တိ ဝုတ္တတ္တာ နဂရသီမာပိ ဂဟိတာ ဟောတိ, တသ္မာ ယသ္မိံ အဗဒ္ဓသီမဝိဟာရေ ဘိက္ခူ ယံ ဂါမံ ဥပနိဿာယ ဝိဟရန္တိ, တဿ ဂါမဿ ပရိစ္ဆေဒေါ ဂါမသီမာ နာမ. ယံ နိဂမံ ဥပနိဿာယ ဝိဟရန္တိ, တဿ နိဂမဿ ပရိစ္ဆေဒေါ နိဂမသီမာ နာမ. ယံ နဂရံ ဥပနိဿာယ ဝိဟရန္တိ, တဿ နဂရဿ ပရိစ္ဆေဒေါ နဂရသီမာ နာမ. တာ သဗ္ဗာပိ ဂါမသီမာတိ ဝုစ္စန္တိ. တေသံ ဘိက္ခူနံ သမာနသံဝါသာ ဧကူပေါသထဗဒ္ဓသီမာ ဝိယ ဧကတော ဥပေါသထာဒိသံဃကမ္မကရဏာရဟာ ဟောန္တိ, ဤဒိသေယေဝ စ ပဒေသေ သီမံ ဗန္ဓိတုမရဟတိ, န ဥပေါသထာဒိသံဃကမ္မာနရဟေ ပဒေသေတိ ဝုတ္တံ ဟောတိ. Thus, a monk who wishes to establish a boundary must make a great effort to ensure the completeness of all characteristics. Therefore, at the time of establishing the boundary, for the accomplishment of the completeness of the assembly among the three kinds of completeness, the village boundary must first be examined. Here, one might ask, “Is it not the boundary to be bound that is to be bound? Why then must the village boundary be examined?” Because the boundary to be bound must be bound while standing within the village boundary. For this, the Blessed One has said: “Monks, when a boundary has not been formally agreed upon and established, whatever village or town one dwells relying on, whatever is the village boundary of that village, or the town boundary of that town, that is the common residence and single Uposatha there” (Mahāvagga 147). Here, even though it is not explicitly mentioned in the Pāli text, the commentary (Mahāvagga Aṭṭhakathā 147) states, “Here, by the taking up of ‘village,’ a city is also included.” Thus, the city boundary is also included. Therefore, in a monastery where no boundary has been established, if monks dwell relying on a village, the delimited area of that village is called the village boundary. If they dwell relying on a town, the delimited area of that town is called the town boundary. If they dwell relying on a city, the delimited area of that city is called the city boundary. All of these are referred to as village boundaries. For these monks, they become suitable for performing Saṅgha acts such as the Uposatha together, like a bound boundary of common residence and single Uposatha; and it is said that it is proper to establish a boundary only in such a place, not in a place unsuitable for Saṅgha acts such as the Uposatha. တတ္ထ ‘‘ယတ္တကေ ပဒေသေ တဿ တဿ ဂါမဿ ဂါမဘောဇကာ ဗလိံ လဘန္တိ, သော ပဒေသော အပ္ပော ဝါ ဟောတု မဟန္တော ဝါ, ဂါမသီမာတွေဝ သင်္ချံ ဂစ္ဆတီ’’တိ အဋ္ဌကထာယံ ဝစနတော ဂါမာဒိဘောဇကာနံ ဗလိလဘနဋ္ဌာနံ ဂါမသီမာ ဟောတိ, ဣဒဉ္စ ယေဘုယျဝသေန ဝုတ္တံ. ဗလိံ အလဘန္တောပိ ရာဇပဏ္ဏေ အာရောပိတပဒေသေ တဿ ဂါမဿ ဂါမသီမာယေဝ. ဝုတ္တဉှိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၇) ‘‘ဗလိံ လဘန္တီတိ ဣဒံ ယေဘုယျဝသေန ဝုတ္တံ. ‘အယံ ဂါမော ဧတ္တကော [Pg.349] ကရီသဘာဂေါ’တိအာဒိနာ ပန ရာဇပဏ္ဏေသု အာရောပိတေသု ဘူမိဘာဂေသု ယသ္မိံ ယသ္မိံ တဠာကမာတိကာသုသာနပဗ္ဗတာဒိကေ ပဒေသေ ဗလိံ န ဂဏှန္တိ, သောပိ ဂါမသီမာ ဧဝ. ရာဇာဒီဟိ ပရိစ္ဆိန္နဘူမိဘာဂေါ ဟိ သဗ္ဗောဝ ဌပေတွာ နဒီလောဏိဇာတဿရေ ဂါမသီမာတိ ဝေဒိတဗ္ဗော’’တိ. အယံ ပကတိဂါမသီမာ နာမ. ‘‘ယမ္ပိ ဧကသ္မိံယေဝ ဂါမက္ခေတ္တေ ဧကံ ပဒေသံ, ‘အယံ ဝိသုံဂါမော ဟောတူ’တိ ပရိစ္ဆိန္ဒိတွာ ရာဇာ ကဿစိ ဒေတိ, သောပိ ဝိသုံဂါမသီမာ ဟောတိယေဝါ’’တိ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၄၇) ဝစနတော ရာဇာ ‘‘ပကတိဂါမက္ခေတ္တေယေဝ ပကတိဂါမတော ဝိသုံ ပကတိဂါမေန အသမ္မိဿော ဂါမော ဟောတူ’’တိ ယံ ပဒေသံ ဒေတိ, သော ပဒေသော ဝိသုံဂါမသီမာ နာမ. ဣတိ ပကတိဂါမသီမာ စ ရာဇူနံ ဣစ္ဆာဝသေန ပဝတ္တာ ဝိသုံဂါမသီမာ စ ဗဒ္ဓသီမာ ဝိယ သဗ္ဗကမ္မာရဟာ, တသ္မာ အဘိနဝဗဒ္ဓသီမံ ဗန္ဓိတုကာမေဟိ ပကတိဂါမသီမံ ဝါ ဝိသုံဂါမသီမံ ဝါ သောဓေတွာ ကတ္တဗ္ဗံ ဟောတိ. တထာ ဟိ ဝုတ္တံ အဋ္ဌကထာယံ ‘‘တသ္မာ သာ စ ဣတရာ စ ပကတိဂါမနဂရနိဂမသီမာ ဗဒ္ဓသီမာသဒိသာယေဝ ဟောန္တီ’’တိ. ဝိမတိဝိနောဒနိယဉ္စ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၇) ‘‘တတ္ထ ဟိ သာ စ ရာဇိစ္ဆာဝသေန ပရိဝတ္တိတွာ သမုပ္ပန္နာ အဘိနဝါ စ ဣတရာ စ အပရိဝတ္တာ ပကတိဂါမသီမာ, ယထာ ဗဒ္ဓသီမာယံ သဗ္ဗံ သံဃကမ္မံ ကာတုံ ဝဋ္ဋတိ, ဧဝမေတာပိ သဗ္ဗကမ္မာရဟတာသဒိသေန ဗဒ္ဓသီမာသဒိသာ, သာ သမာနသံဝါသာ ဧကူပေါသထာတိ အဓိပ္ပာယော’’တိ ဝုတ္တံ. Here, according to the commentary, 'Whatever area—whether small or large—from which the village headmen of such and such a village receive taxes, that area is considered the village boundary.' This is generally stated. Even if they do not receive taxes, the area designated in the royal records for that village is still considered the village boundary. As stated in the Vimativinodanīṭīkā (Mahāvagga 2.147): 'The phrase “they receive taxes” is generally stated. But when certain plots of land—such as ponds, canals, burial grounds, mountains, and so forth—are recorded in the royal records as “this village has such and such a share of land,” even if no taxes are taken there, those areas are still considered village boundaries. Any land demarcated by the king or others, except for rivers, salt lands, and natural lakes, should be understood as the village boundary.' This is called the natural village boundary. Furthermore, the commentary states (Mahāvagga Aṭṭhakathā 147): 'Even if, within a single village field, the king designates a separate area, saying, “Let this be a distinct village,” that area becomes a separate village boundary.' Thus, when the king grants a portion of a natural village field as a distinct village, unconnected to the original village, that portion is called a separate village boundary. Both the natural village boundary and the separate village boundary, as determined by the king's will, are like bound boundaries and are suitable for all Saṅgha acts. Therefore, those wishing to establish a new bound boundary should first ascertain either the natural village boundary or the separate village boundary. As stated in the commentary: 'Therefore, both that one and the other—the natural boundaries of villages, cities, and towns—are just like bound boundaries.' And the Vimativinodanīṭīkā (Mahāvagga 2.147) explains: 'Here, both the boundary newly established by the king's will and the unchanged natural village boundary are like bound boundaries in that all Saṅgha acts can be performed within them. They are similar in their suitability for all acts, just like a bound boundary, meaning they are of common residence and single Uposatha observance.' ကေစိ ပန အာစရိယာ ‘‘မယံ သီမံ ဗန္ဓိတုကာမာ, တသ္မာ ဧတ္တကော ဘူမိပရိစ္ဆေဒေါ ဝိသုံ ခေတ္တံ ဟောတူ’’တိ ရာဇာနံ အာပုစ္ဆိတွာ တေန ဩကာသေ ကတေ ‘‘ဣဒံ ဌာနံ ဝိသုံဂါမက္ခေတ္တံ ဟောတီ’’တိ မနသိ ကတွာ တတြဋ္ဌေယေဝ ဘိက္ခူ [Pg.350] စ ဟတ္ထပါသာနယနာဒိနာ သောဓေတွာ သီမာသမူဟနသီမာဗန္ဓနာဒီနိ ကရောန္တိ, တံ ကရဏံ ‘‘အယံ ဝိသုံဂါမော ဟောတူတိ ပရိစ္ဆိန္ဒိတွာ ရာဇာ ကဿစိ ဒေတီ’’တိ အဋ္ဌကထာဝစနေန, ‘‘သာ စ ရာဇိစ္ဆာဝသေန ပရိဝတ္တိတွာ သမုပ္ပန္နာ အဘိနဝါ စာ’’တိ အာဂတေန ဝိမတိဝိနောဒနီဋီကာဝစနေန စ သမေန္တံ ဝိယ န ဒိဿတိ. ကထံ? အဋ္ဌကထာဝစနေ တာဝ ‘‘အယံ ဝိသုံဂါမော ဟောတူ’’တိ ဣမိနာ န ကေဝလံ ပုရိမဂါမောယေဝ ဂါမော ဟောတု, အထ ခေါ ဣဒါနိ ပရိစ္ဆိန္နပဒေသောပိ ဝိသုံယေဝ ဂါမော ဟောတူတိ ဧကံယေဝ ဂါမက္ခေတ္တံ ဒွေ ဂါမေ ကရောတီတိ ဒဿေတိ. ‘‘ရာဇာ ကဿစိ ဒေတီ’’တိ ဣမိနာ ဂါမဘောဇကဿ ဒိန္နဘာဝံ ပကာသေတိ, ဣဓ ပန နေဝ ဒွေ ဂါမေ ကရောတိ, န စ ဂါမဘောဇကဿ ဒေတိ, ကေဝလံ ဘိက္ခူနံ အနုမတိယာ ယာဝကာလိကဝသေနေဝ ဩကာသံ ကရောတိ, ဧဝံ အဋ္ဌကထာဝစနေနပိ သမေန္တံ ဝိယ န ဒိဿတိ. ဝိမတိဝိနောဒနီဋီကာဝစနေနပိ ‘‘ရာဇိစ္ဆာဝသေန ပရိဝတ္တိတွာ’’တိ ဣမိနာ အဂါမဘူတံ ခေတ္တံ ရာဇိစ္ဆာဝသေန ပရိဝတ္တိတွာ ဂါမော ဟောတီတိ ဒဿေတိ. ‘‘အဘိနဝါ စာ’’တိ ဣမိနာ ပုရာဏဂါမသီမာ စ အဘိနဝဂါမသီမာ စာတိ ပုရိမဂါမေန အမိဿံ ဝိသုံဂါမလက္ခဏံ ဒဿေတိ. ဣဓ ပန ရာဇိစ္ဆာဝသေန ပရိဝတ္တိတွာ ခေတ္တဿ ဝိသုံဂါမဘူတဘာဝေါ စ အဘိနဝဘာဝေန ဝိသုံဂါမလက္ခဏဉ္စ န ဒိဿတိ, ဧဝံ ဋီကာဝစနေနပိ သမေန္တံ ဝိယ န ဒိဿတိ. However, some teachers, wishing to establish a boundary, after asking the king, saying, 'We wish to establish a boundary; therefore, let this much land be a separate field,' and with his permission, they consider, 'This place is a separate village field.' Then, right there, after clearing the area of monks by making them go beyond arm's reach and so forth, they perform the acts of revoking a boundary, establishing a boundary, and so on. This procedure does not seem to align with the commentary's statement: 'Having demarcated this as a separate village, the king gives it to someone,' nor with the statement in the Vimativinodanīṭīkā that 'It arises anew, having been transformed by the king's will.' How so? First, in the commentary, the phrase 'Let this be a separate village' indicates that not only does the former village remain a village, but the newly demarcated area also becomes a separate village—thus showing that it makes two villages out of one village field. The phrase 'the king gives it to someone' indicates that it is given to a village headman. Here, however, he neither creates two villages nor gives it to a village headman; he merely grants permission for temporary use for the monks. Thus, it does not seem to align even with the commentary. Similarly, in the Vimativinodanīṭīkā, the phrase 'having been transformed by the king's will' suggests that a non-village field is transformed into a village by the king's will. The phrase 'and anew' indicates the characteristic of a separate village, unmixed with the former village, namely, the old village boundary and the new village boundary. Here, however, there is no transformation of the field into a separate village state by the king's will, nor does the characteristic of a separate village appear as something new. Thus, it does not seem to align even with the subcommentary. ဝိနယဝိနိစ္ဆယဋီကာယဉ္စ ‘‘ဂါမပရိစ္ဆေဒေါတိ သဗ္ဗဒိသာသု သမ္မာ ပရိစ္ဆိန္ဒိတွာ ‘ဣမဿ ပဒေသဿ ဧတ္တကော ကရော’တိ ဧဝံ ကရေန နိယမိတော ဂါမပ္ပဒေသော’’တိ ဧဝံ အာယဝသေနေဝ ပရိစ္ဆိန္ဒနံ ဝုတ္တံ, န အနုမတိကရဏမတ္တေန, တသ္မာ ဝိသုံဂါမလက္ခဏံ အပ္ပတ္တတာယ ပကတိဂါမေန သင်္ကရော ဟောတိ, န တတ္ထ ဥပေါသထာဒိသံဃကမ္မံ ကာတုမရဟတိ, ဥပေါသထာဒိသံဃကမ္မကရဏာရဟပဒေသေယေဝ [Pg.351] သီမာသမူဟနနသီမာဗန္ဓနကမ္မမ္ပိ ကရဏာရဟံ ဟောတိ ဉတ္တိဒုတိယကမ္မတ္တာ တေသံ ကမ္မာနံ, တသ္မာ တေသံ အာစရိယာနံ တံ ကရဏံ အညေ အာစရိယာ န ဣစ္ဆန္တိ. အညေ ပန အာစရိယာ ‘‘တံ ပရိစ္ဆိန္နပ္ပဒေသံ ‘ဝိသုံဂါမော ဟောတူ’တိ ရာဇာ ကဿစိ ဒေတိ, ဂါမဘောဇကော စ တတော ဗလိံ ပဋိဂ္ဂဏှာတိ, တဒါ ဝိသုံဂါမော ဟောတိ, န တတော ပုဗ္ဗေ’’တိ ဝဒန္တိ. တေသံ တံ ဝစနံ ‘‘ဧဝံ ကရေန နိယမိတော ပဒေသော’’တိ ဝိနိစ္ဆယဋီကာဝစနဉ္စ ‘‘ဂါမာဒီနံ ကရဂ္ဂါဟပရိစ္ဆိန္နော သမန္တတော ပဒေသော ဂါမသီမာ’’တိ သီမာလင်္ကာရဂဏ္ဌိဝစနဉ္စ သန္ဓာယ ဝုတ္တံ သိယာ, တေသု ပန ‘‘ဣမဿ ပဒေသဿ ဧတ္တကော ကရော’’တိ ဧဝံ ကရပရိစ္ဆိန္ဒနံ ဝုတ္တံ, န ဂါမဘောဇကဿ ဗလိဂ္ဂဟဏံ. အဋ္ဌကထာယဉ္စ ‘‘ရာဇာ ကဿစိ ဒေတီ’’တိ ဒါနမေဝ ဝဒတိ, န ‘‘ဂါမဘောဇကော စ ဗလိံ ဂဏှာတီ’’တိ ပဋိဂ္ဂဟဏံ, တသ္မာ တမ္ပိ ဝစနံ အညေ ပဏ္ဍိတာ န သမ္ပဋိစ္ဆန္တိ, တသ္မာ ပထဝိဿရော ရာဇာ ‘‘ဣမသ္မိံ ဂါမက္ခေတ္တေ ဧတ္တကကရီသမတ္တော ပဒေသော ပုရိမဂါမတော ဝိသုံဂါမော ဟောတူ’’တိ ပရိစ္ဆိန္ဒိတွာ ဒေတိ, ဧတ္တာဝတာ သော ပဒေသော ဗလိံ ပဋိဂ္ဂဟိတော ဝါ ဟောတု အပ္ပဋိဂ္ဂဟိတော ဝါ, ဝိသုံဂါမော နာမ ဟောတီတိ ဒဋ္ဌဗ္ဗော. id ဧဝံ ပကတိဂါမလက္ခဏဉ္စ ဝိသုံဂါမလက္ခဏဉ္စ တထတော ဉတွာ ဗဒ္ဓသီမံ ဗန္ဓိတုကာမော ယဒိ ပကတိဂါမသီမာ နာတိဝိတ္ထာရာ ဟောတိ သုခရက္ခိတာ, တမေဝ ပကတိဂါမသီမံ သုဋ္ဌု ရက္ခာပေတွာ သုဋ္ဌု သောဓေတွာ သီမာသမူဟနနသီမာသမ္မုတိကမ္မာနိ ကာတဗ္ဗာနိ. ယဒိ ပန ပကတိဂါမသီမာ အတိဝိတ္ထာရာ ဟောတိ, နိဂမသီမာ, နဂရသီမာ ဝါ ဟောန္တိ, ဗဟူနံ ဘိက္ခူနံ နိသိန္နဋ္ဌာနသဉ္စရဏဋ္ဌာနတ္တာ သောဓေတုံ ဝါ ရက္ခိတုံ ဝါ န သက္ကောန္တိ, ဧဝဉ္စ သတိ ပထဝိဿရရာဇူဟိ ပရိစ္ဆိန္နာယ ဝိသုံဂါမသီမာယ သုဋ္ဌု သောဓေတွာ သုရက္ခိတံ ကတွာ သီမာသမူဟနနသီမာသမ္မုတိကမ္မံ ကာတဗ္ဗံ. ကထံ ပန သုဋ္ဌု သောဓနဉ္စ [Pg.352] သုဋ္ဌု ရက္ခဏဉ္စ ကာတဗ္ဗံ? သီမံ ဗန္ဓိတုကာမေန ဟိ သာမန္တဝိဟာရေသု ဘိက္ခူ တဿ တဿ ဝိဟာရဿ သီမာပရိစ္ဆေဒံ ပုစ္ဆိတွာ ဗဒ္ဓသီမဝိဟာရာနံ သီမာယ သီမန္တရိကံ, အဗဒ္ဓသီမဝိဟာရာနံ သီမာယ ဥပစာရံ ဌပေတွာ ဒိသာစာရိကဘိက္ခူနံ နိဿဉ္စာရသမယေ သစေ ဧကသ္မိံ ဂါမက္ခေတ္တေ သီမံ ဗန္ဓိတုကာမာ, ယေ တတ္ထ ဗဒ္ဓသီမဝိဟာရာ, တေသု ဘိက္ခူနံ ‘‘မယံ အဇ္ဇ သီမံ ဗန္ဓိဿာမ, တုမှေ သကသကသီမာယ ပရိစ္ဆေဒတော မာ နိက္ခမထာ’’တိ ပေသေတဗ္ဗံ. ယေ အဗဒ္ဓသီမဝိဟာရာ, တေသု ဘိက္ခူ ဧကဇ္ဈံ သန္နိပါတေတဗ္ဗာ, ဆန္ဒာရဟာနံ ဆန္ဒော အာဟရာပေတဗ္ဗော. ဧဝံ သန္နိပတိတေသု ပန ဘိက္ခူသု ဆန္ဒာရဟာနံ ဆန္ဒေ အာဟဋေ တေသု တေသု မဂ္ဂေသု စ နဒီတိတ္ထဂါမဒွါရာဒီသု စ အာဂန္တုကဘိက္ခူနံ သီဃံ သီဃံ ဟတ္ထပါသာနယနတ္ထဉ္စ ဗဟိသီမကရဏတ္ထဉ္စ အာရာမိကေ စေဝ သမဏုဒ္ဒေသေ စ ဌပေတွာ ဘေရိသညံ ဝါ သင်္ခသညံ ဝါ ကတွာ သီမာ သမူဟနိတဗ္ဗာတိ. id နနု စ ဣဒံ သောဓနံ ရက္ခဏဉ္စ သီမာသမ္မုတိကာလေယေဝ အဋ္ဌကထာယံ ဝုတ္တံ, အထ ကသ္မာ ဣဓ သီမာသမူဟနနေ ဝုတ္တန္တိ? ဣမဿပိ သီမာသမူဟနနကမ္မဿ ဉတ္တိဒုတိယကမ္မတ္တာ ပရိသသမ္ပတ္တိဇနနတ္ထံ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ. ဧဝံ သန္တေပိ ဣဒံ သီမာသမူဟနနကမ္မံ နာမ ယဒိ ပေါရာဏာ ဗဒ္ဓသီမာ အတ္ထိ, တဒဋ္ဌကသံဃေ ဟတ္ထပါသဂတေ အညေသု ဘိက္ခူသု ဂါမသီမံ ပဝိဋ္ဌေသုပိ ကမ္မဘေဒေါ နတ္ထိ. ယဒိ ပေါရာဏာ ဗဒ္ဓသီမာ နတ္ထိ, ဧဝမ္ပိ သတိ ကေဝလံ ဂါမသီမာဘူတတ္တာ သီမာသမူဟနနကမ္မေ အသမ္ပဇ္ဇန္တေပိ ဒေါသော နတ္ထိ, အထ ကသ္မာ သောဓနာ ဝုတ္တာတိ? သစ္စံ, တထာပိ သမူဟနိတဗ္ဗာ ပေါရာဏသီမာပရိစ္ဆေဒဿ ဒုဝိညေယျတ္တာ. သစေ ဟိ မဟတိယာ ပေါရာဏဗဒ္ဓသီမာယ ဧကသ္မိံ ပဒေသေ သီမံ သမူဟနိဿာမာတိ သံဃေ သန္နိပတိတေ တဿာယေဝ သီမာယ အညသ္မိံ ပဒေသေ ဘိက္ခုမှိ ပဝိဋ္ဌေ အဇာနန္တဿပိ ကမ္မံ ဝိပဇ္ဇတိ, တသ္မာ မဟုဿာဟေန သောဓေတဗ္ဗာဝါတိ [Pg.353] ဒဋ္ဌဗ္ဗံ. ဧဝံ ဂါမသီမသောဓနံ ‘‘ပရိသသမ္ပတ္တိယာ ယုတ္တာ နာမ သဗ္ဗန္တိမေန ပရိစ္ဆေဒေန စတူဟိ ဘိက္ခူဟိ သန္နိပတိတွာ ယာဝတိကာ တသ္မိံ ဂါမက္ခေတ္တေ ဗဒ္ဓသီမံ ဝါ နဒီသမုဒ္ဒဇာတဿရေ ဝါ အနောက္ကမိတွာ ဌိတာ ဘိက္ခူ, တေ သဗ္ဗေ ဟတ္ထပါသေ ဝါ ကတွာ ဆန္ဒံ ဝါ အာဟရိတွာ သမ္မတာ’’တိ ကင်္ခါဝိတရဏိယံ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) အာဂတတ္တာ ပရိသသမ္ပတ္တိကာရဏံ ဟောတီတိ ဝိညာယတိ. တတော ‘‘သီမာယ သီမံ သမ္ဘိန္ဒန္တေန သမ္မတာ, သီမာယ သီမံ အဇ္ဈောတ္ထရန္တေန သမ္မတာ’’တိ ဝုတ္တေဟိ ဒွီဟိ ဝိပတ္တိဒေါသေဟိ မုစ္စနတ္ထံ သီမသမူဟနနကမ္မံ ကာတဗ္ဗံ. id သီမာယ အသမူဟတာယ သတိ ကထံ ဝိပတ္တိဒွယံ အာပဇ္ဇေယျာတိ, တထာ သောဓိတာယပိ ဂါမသီမာယ. ယဒိ ပေါရာဏဗဒ္ဓသီမာ ဝိဇ္ဇမာနာ ဘဝေယျ, တဿာ ဝိဇ္ဇမာနဘာဝံ အဇာနန္တာ နဝံ ဗဒ္ဓသီမံ ဗန္ဓေယျုံ. ပေါရာဏသီမာယ ဟိ နိမိတ္တံ အန္တော ကတွာ တဿ သမီပေ ပေါရာဏသီမာယ အန္တော ဌိတံ အညံ နိမိတ္တံ ကတွာ နဝံ ဗဒ္ဓသီမံ ဗန္ဓေယျုံ, သီမာယ သီမံ သမ္ဘိန္ဒန္တေန သမ္မတာ နာမ ဟောတိ. တေန ဝုတ္တံ ကင်္ခါဝိတရဏိယံ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ‘‘သီမာယ သီမံ သမ္ဘိန္ဒန္တေန သမ္မတာ နာမ အတ္တနော သီမာယ ပရေသံ သီမံ သမ္ဘိန္ဒန္တေန သမ္မတာ. သစေ ဟိ ပေါရာဏကဿ ဝိဟာရဿ ပုရတ္ထိမာယ ဒိသာယ အမ္ဗော စေဝ ဇမ္ဗူ စာတိ ဒွေ ရုက္ခာ အညမညံ သံသဋ္ဌဝိဋပါ ဟောန္တိ, တေသု အမ္ဗဿ ပစ္ဆိမဒိသာဘာဂေ ဇမ္ဗူ. ဝိဟာရသီမာ စ ဇမ္ဗုံ အန္တော ကတွာ အမ္ဗံ ကိတ္တေတွာ ဗဒ္ဓါ ဟောတိ, အထ ပစ္ဆာ တဿ ဝိဟာရဿ ပုရတ္ထိမဒိသာယံ ဝိဟာရေ ကတေ သီမံ ဗန္ဓန္တာ ဘိက္ခူ အမ္ဗံ အန္တော ကတွာ ဇမ္ဗုံ ကိတ္တေတွာ ဗန္ဓန္တိ, သီမာယ သီမာ သမ္ဘိန္နာ နာမ ဟောတီ’’တိ. ပေါရာဏသီမာယ စ ဧကဒေသံ ဝါ သကလပေါရာဏသီမံ ဝါ အန္တော ကရိတွာ နဝံ သီမံ ဗန္ဓေယျုံ, သီမာယ သီမံ အဇ္ဈောတ္ထရန္တေန သမ္မတာ နာမ[Pg.354]. ဝုတ္တဉှေတံ ကင်္ခါဝိတရဏိယံ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ‘‘သီမာယ သီမံ အဇ္ဈောတ္ထရန္တေန သမ္မတာ နာမ အတ္တနော သီမာယ ပရေသံ သီမံ အဇ္ဈောတ္ထရန္တေန သမ္မတာ. သစေ ဟိ ပရေသံ ဗဒ္ဓသီမံ သကလံ ဝါ တဿာ ပဒေသံ ဝါ အန္တော ကတွာ အတ္တနော သီမံ သမ္မန္နန္တိ, သီမာယ သီမံ အဇ္ဈောတ္ထရိတာ နာမ ဟောတီ’’တိ. If a boundary has not been removed, how could the twofold failure occur? This is so even with a well-purified village boundary. If an anciently established boundary were to exist, and those unaware of its existence were to establish a new boundary; if they were to establish a new boundary by including a marker of the ancient boundary and, near it, establishing another marker situated within the ancient boundary, this is called 'agreed upon by intermingling a boundary with a boundary.' Therefore, it is said in the Kaṅkhāvitaraṇī (Kaṅkhā. Aṭṭha. Nidānavaṇṇanā): 'Agreed upon by intermingling a boundary with a boundary means agreed upon by intermingling one's own boundary with the boundary of others. For if, in the eastern direction of an ancient monastery, there are two trees, a mango and a rose-apple, with intertwined branches, and the rose-apple is to the west of the mango; and the monastery boundary was established by including the rose-apple and naming the mango as a marker; then later, monks establishing a monastery in the eastern direction of that monastery, when establishing the boundary, include the mango and name the rose-apple as a marker, the boundaries are said to be intermingled.' And if they were to establish a new boundary by including either a part of the ancient boundary or the entire ancient boundary, it is called 'agreed upon by overlapping a boundary with a boundary.' This is stated in the Kaṅkhāvitaraṇī (Kaṅkhā. Aṭṭha. Nidānavaṇṇanā): 'Agreed upon by overlapping a boundary with a boundary means agreed upon by overlapping one's own boundary with the boundary of others. For if they agree upon their own boundary by including the whole of another's established boundary or a part of it, it is called overlapping a boundary with a boundary.' ယသ္မိံ ပဒေသေ စတ္တာရော ဘိက္ခူ နိသီဒိတွာ ကမ္မံ ကာတုံ န သက္ကောန္တိ, တတ္ထ တတော ပဋ္ဌာယ ယာဝ ကေသဂ္ဂမတ္တမ္ပိ အညေသံ ပေါရာဏဗဒ္ဓသီမပ္ပဒေသံ အတ္တနော သီမာယ အန္တော ကရောန္တော သီမာယ သီမံ သမ္ဘိန္ဒတိ နာမ. စတုန္နံ ဘိက္ခူနံ နိသီဒိတုံ ပဟောနကဋ္ဌာနတော ပဋ္ဌာယ ယာဝ သကလမ္ပိ အညေသံ ပေါရာဏဗဒ္ဓသီမာပဒေသံ အတ္တနော သီမာယ အန္တော ကရောန္တော သီမာယ သီမံ အဇ္ဈောတ္ထရတိ နာမ. ဝုတ္တဉှေတံ ကင်္ခါဝိတရဏိယာ လီနတ္ထပကာသနိယံ (ကင်္ခါ. အဘိ. ဋီ. နိဒါနဝဏ္ဏနာ) ‘‘တဿာ ပဒေသန္တိ တဿာ ဧကဒေသံ, ယတ္ထ ဌတွာ စတူဟိ ဘိက္ခူဟိ ကမ္မံ ကာတုံ သက္ကာ ဟောတိ, တာဒိသံ ဧကဒေသန္တိ ဝုတ္တံ ဟောတိ. ယတ္ထ ပန ဌိတေဟိ ကမ္မံ ကာတုံ န သက္ကာ, တာဒိသံ ပဒေသံ အန္တော ကရိတွာ သီမာယ သီမံ သမ္ဘိန္ဒန္တိ နာမ, န တု အဇ္ဈောတ္ထရန္တိ နာမာတိ ဂဟေတဗ္ဗ’’န္တိ. ဝိမတိဝိနောဒနိယမ္ပိ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၈) ‘‘ယတ္ထ စတူဟိ ဘိက္ခူဟိ နိသီဒိတုံ န သက္ကာ, တတ္တကတော ပဋ္ဌာယ ယာဝ ကေသဂ္ဂမတ္တမ္ပိ အတ္တနော သီမာယ ကရောန္တာ သမ္ဘိန္ဒန္တိ, စတုန္နမ္ပိ ဘိက္ခူနံ ပဟောနကတော ပဋ္ဌာယ ယာဝ သကလမ္ပိ အန္တော ကရောန္တာ အဇ္ဈောတ္ထရန္တီတိ ဝေဒိတဗ္ဗ’’န္တိ ဝုတ္တံ. In a place so small that four monks cannot sit to perform a formal act, if one includes within one's own boundary even a hair's breadth of another's previously established boundary area, starting from that point, this is called 'intermingling a boundary with a boundary.' From a place sufficient for four monks to sit, if one includes up to the entire area of another's previously established boundary within one's own boundary, this is called 'overlapping a boundary.' For it is said in the Kaṅkhāvitaraṇī Līnatthapakāsanī (Kaṅkhā. Abhi. Ṭī. Nidānavaṇṇanā): '“A part of that” means a part of it, a part of such a kind where four monks are able to stand and perform a formal act. But where, while standing, they are not able to perform a formal act, including such a place is called “intermingling a boundary with a boundary,” and not “overlapping a boundary”; this should be understood.' And in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.148), it is said: 'Where four monks are not able to sit, starting from that much, if they include even a hair's breadth within their own boundary, they are intermingling. Starting from a place sufficient for four monks, if they include up to the entire area, they are overlapping; this should be understood.' ဧဝံ ဟောတု, တသ္မိံ ဂါမသီမပရိစ္ဆေဒေ ပေါရာဏကသီမာယ ဝိဇ္ဇမာနာယ ဝိပတ္တိဒွယမောစနတ္ထံ သီမာသမူဟနနကမ္မံ သာတ္ထကံ, အဝိဇ္ဇမာနာယ ကထံ သာတ္ထကံ ဘဝေယျာတိ သင်္ကာနိဝတ္တနတ္ထံ [Pg.355] သီမာသမူဟနနကမ္မံ အကတွာ အဘိနဝသီမာယ ဗဇ္ဈမာနာယ သင်္ကာ ဥပ္ပဇ္ဇေယျ, ဘဂဝတော ဓရမာနကာလတော ပဋ္ဌာယ ယာဝဇ္ဇတနာ ဂဏနပထံ ဝီတိက္ကန္တာ ဘိက္ခူ ဥပသမ္ပဒါဒိကမ္မကရဏတ္ထံ တသ္မိံ တသ္မိံ ပဒေသေ သီမံ ဗန္ဓန္တိ. သာ သီမာ ဧတ္ထ အတ္ထိ, ဧတ္ထ နတ္ထီတိ န သက္ကာ ဇာနိတုံ, တသ္မာ ‘‘အမှာကံ သီမာဗန္ဓနဋ္ဌာနေ ပေါရာဏကသီမာ ဘဝေယျ နု ခေါ’’တိ သင်္ကာ ဘဝေယျ, ဧဝံ သတိ သာ အဘိနဝသီမာ စ အာသင်္ကနီယာ ဟောတီတိ သီမာယံ ကတံ ဥပသမ္ပဒါဒိကမ္မမ္ပိ အာသင်္ကနီယံ ဟောတိ, တသ္မာ သင်္ကာနိဝတ္တနတ္ထံ အဘိနဝသီမံ ဗန္ဓိတုကာမေဟိ ယတိပုင်္ဂဝေဟိ အဝဿံ သီမာသမူဟနနကမ္မံ ကာတဗ္ဗံ ဟောတိ. သမူဟနန္တေဟိ ပန ‘‘သီမံ, ဘိက္ခဝေ, သမူဟနန္တေန ပဌမံ တိစီဝရေန အဝိပ္ပဝါသော သမူဟန္တဗ္ဗော, ပစ္ဆာ သီမာ သမူဟန္တဗ္ဗာ’’တိ (မဟာဝ. ၁၄၄) ဝစနတော ပဌမံ အဝိပ္ပဝါသသီမာ သမူဟနိတဗ္ဗာ, တတော သမာနသံဝါသကသီမာ သမူဟနိတဗ္ဗာ. တသ္မိံ သမူဟနနကာလေ စ ‘‘ခဏ္ဍသီမာယံ ဌတွာ အဝိပ္ပဝါသသီမာ န သမူဟန္တဗ္ဗာ, တထာ အဝိပ္ပဝါသသီမာယ ဌတွာ ခဏ္ဍသီမာပိ. ခဏ္ဍသီမာယ ပန ဌိတေန ခဏ္ဍသီမာဝ သမူဟနိတဗ္ဗာ, တထာ ဣတရာယ ဌိတေန ဣတရာ’’တိ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၄၄) ဝစနတော ခဏ္ဍသီမာယံ ဌတွာဝ ခဏ္ဍသီမာ သမူဟနိတဗ္ဗာ, မဟာသီမာယမေဝ ဌတွာ မဟာသီမာ သမူဟနိတဗ္ဗာ, အညိဿာ သီမာယ ဌတွာ အညာ သီမာ န သမူဟနိတဗ္ဗာ. အဋ္ဌကထာယံ အဝိပ္ပဝါသသီမာတိ မဟာသီမံ ဝဒတိ တတ္ထေဝ ယေဘုယျေန စီဝရေန ဝိပ္ပဝသနတော. So be it. Within that village boundary, if an ancient boundary exists, the formal act of removing the boundary is meaningful for avoiding the twofold failure. If it does not exist, how could it be meaningful? To dispel this doubt: if the formal act of removing the boundary is not performed, a doubt could arise concerning the new boundary being established. From the time the Blessed One was living until the present day, countless monks have established boundaries in various places for the purpose of performing formal acts such as ordination. It is not possible to know whether such a boundary exists here or does not exist here. Therefore, the doubt could arise: ‘Might an ancient boundary exist in the place where we are establishing our boundary?’ This being the case, the new boundary becomes subject to doubt, and any formal act such as ordination performed within that boundary also becomes subject to doubt. Therefore, to dispel doubt, eminent monks who wish to establish a new boundary must certainly perform the formal act of removing the boundary. But by those removing it, according to the statement, ‘Monks, by one removing a boundary, first the boundary for non-separation from the three robes must be removed, and afterwards the boundary itself must be removed’ (Mahāvagga 144), first the non-separation boundary must be removed, then the boundary for common residence must be removed. And at the time of removal, according to the commentary (Mahāvagga Aṭṭhakathā 144), ‘Standing in a partial boundary, the non-separation boundary should not be removed; likewise, standing in the non-separation boundary, the partial boundary should not be removed. But standing in a partial boundary, only the partial boundary should be removed; likewise, standing in the other, only the other should be removed.’ Thus, standing in a partial boundary, only the partial boundary should be removed; standing in the great boundary, only the great boundary should be removed. Standing in one boundary, another boundary should not be removed. In the commentary, the non-separation boundary is called the ‘great boundary’ because it is mostly there that separation from the robes occurs. ‘‘တတ္ထ သစေ ခဏ္ဍသီမဉ္စ အဝိပ္ပဝါသသီမဉ္စ ဇာနန္တိ, သမူဟနိတုဉ္စေဝ ဗန္ဓိတုဉ္စ သက္ခိဿန္တိ. ခဏ္ဍသီမံ ပန ဇာနန္တာ အဝိပ္ပဝါသံ အဇာနန္တာပိ သမူဟနိတုဉ္စေဝ ဗန္ဓိတုဉ္စ သက္ခိဿန္တိ. ခဏ္ဍသီမံ ပန အဇာနန္တာ အဝိပ္ပဝါသံယေဝ ဇာနန္တာ စေတိယင်္ဂဏဗောဓိယင်္ဂဏဥပေါသထာဂါရာဒီသု နိရာသင်္ကဋ္ဌာနေသု ဌတွာ [Pg.356] အပ္ပေဝ နာမ သမူဟနိတုံ သက္ခိဿန္တိ, ပဋိဗန္ဓိတုံ ပန န သက္ခိဿန္တေဝ. သစေ ဗန္ဓေယျုံ, သီမာသမ္ဘေဒံ ကတွာ ဝိဟာရံ အဝိဟာရံ ကရေယျုံ, တသ္မာ န သမူဟနိတဗ္ဗာ. ယေ ပန ဥဘောပိ န ဇာနန္တိ, တေနေဝ သမူဟနိတုံ န ဗန္ဓိတုံ သက္ခိဿန္တိ. အယဉှိ သီမာ နာမ ကမ္မဝါစာယ ဝါ အသီမာ ဟောတိ သာသနန္တရဓာနေန ဝါ, န စ သက္ကာ သီမံ အဇာနန္တေဟိ ကမ္မဝါစာ ကာတုံ, တသ္မာ န သမူဟနိတဗ္ဗာ, သာဓုကံ ပန ဉတွာယေဝ သမူဟနိတဗ္ဗာ စ ဗန္ဓိတဗ္ဗာ စာ’’တိ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၄၄) ဝစနတော ‘‘ဣဒါနိ သီမံ သမူဟနိဿာမာ’’တိ ပရိစ္ဆိန္နာယ ဂါမသီမာယ အန္တော ခဏ္ဍသီမမဟာသီမာနံ အတ္ထိဘာဝံ ဝါ နတ္ထိဘာဝံ ဝါ တာသံ သီမာနံ ပရိစ္ဆေဒဉ္စ န ဇာနန္တိ, ဧဝံ အဇာနန္တာ ဘိက္ခူ တာ ပေါရာဏသီမာယော သမူဟနိတုံ န သက္ကုဏေယျုံ, ပေါရာဏသီမံ သမူဟနိတုံ အသက္ကောန္တာ စ ကထံ အဘိနဝသီမံ ဗန္ဓိတုံ သက္ကုဏိဿန္တီတိ ပရမ္ပရေဟိ အာစရိယေဟိ သမ္မာ ဝိနိစ္ဆိတံ အနုလောမနယံ နိဿာယ မဟန္တံ ဥဿာဟံ ကရိတွာ အင်္ဂံ အပရိဟာပေတွာ သမ္မာ ဝိဟိတနယေန ပေါရာဏသီမံ သမူဟနိတုံ သက္ခိဿန္တိ. There, if they know both the partial boundary and the boundary of non-separation, they will be able to both remove and bind it. However, if they know the partial boundary but do not know the boundary of non-separation, they will still be able to both remove and bind it. But if they do not know the partial boundary and only know the boundary of non-separation, standing in places free from danger—such as shrine courtyards, Bodhi tree courtyards, or Uposatha halls—they might be able to remove it, but they certainly will not be able to bind it. If they were to bind it, they would create a boundary disruption and make the monastery a non-monastery. Therefore, it should not be removed. Those who know neither will not be able to remove or bind it. For this boundary becomes a non-boundary either by a formal act or by the disappearance of the Dispensation. Moreover, those who do not know the boundary cannot perform a formal act. Thus, it should not be removed, but only after having thoroughly known it should it be removed and bound." According to the commentary (Mahāva. Aṭṭha. 144), the statement "Now we will remove the boundary" refers to a delimited village boundary. Within it, whether partial boundaries or great boundaries exist or not, and the delimitation of those boundaries, are unknown. Not knowing this, the bhikkhus would be unable to remove those old boundaries. If they cannot remove the old boundaries, how could they bind a new one? Therefore, relying on the proper method correctly determined by successive teachers, having made great effort without neglecting any factor, and by the properly arranged method, they will be able to remove the old boundaries. ကထံ? တသ္မိံ သီမာသမူဟနနကာလေ ယဒိ ပကတိဂါမသီမာယံ အာရဒ္ဓံ, တံ ပကတိဂါမပရိစ္ဆေဒံ, ယဒိ ဝိသုံဂါမသီမာယံ အာရဒ္ဓံ, တံ ဝိသုံဂါမပရိစ္ဆေဒံ အညေသံ ဘိက္ခူနံ အပ္ပဝိသနတ္ထာယ သမန္တတော သုသံဝိဟိတာရက္ခံ ကာရာပေတွာ ကမ္မဝါစံ သာဝေတုံ သမတ္ထေန ဗျတ္တိဗလသမ္ပန္နေန ဝိနယဓရေန သဟ သမာနသံဝါသကေ လဇ္ဇိပေသလေ ဣမဿ ကမ္မဿ စတုဝဂ္ဂကရဏီယတ္တာ စတ္တာရော ဘိက္ခူ ကမ္မပ္ပတ္တေ ဘိက္ခူနံ ပကတတ္တဘာဝဿ ဒုဗ္ဗိညေယျတ္တာ ဝါ တတော အဓိကပ္ပမာဏေ ဘိက္ခူ ဂဟေတွာ ဣဒါနိ ဗန္ဓိတဗ္ဗာယ သီမာယ နိမိတ္တာနံ ဝိဟာရပရိက္ခေပဿ စ အန္တော စ သဗ္ဗတ္ထ ဗဟိ စ သမန္တာ လေဍ္ဍုပါတမတ္တေ ပဒေသေ သဗ္ဗတ္ထ မဉ္စပ္ပမာဏေ မဉ္စပ္ပမာဏေ ဌာနေ ဟတ္ထပါသံ အဝိဇဟိတွာ [Pg.357] တိဋ္ဌန္တာ, နိသီဒန္တာ ဝါ ဟုတွာ ပဌမံ အဝိပ္ပဝါသသီမာသမူဟနနကမ္မဝါစံ, တတော သမာနသံဝါသကသီမာသမူဟနနကမ္မဝါစံ သာဝေတွာ သီမာယ သမုဂ္ဃာတေ ကတေ ပေါရာဏသီမာသု ဝိဇ္ဇမာနာသုပိ ပစ္ဆိမန္တေန ဧကဝီသတိယာ ဘိက္ခူနံ နိသီဒနာရဟတ္တာ သီမာယ မဉ္စပ္ပမာဏေ မဉ္စပ္ပမာဏေ ဌာနေ တိဋ္ဌန္တာ ဘိက္ခူ အဝဿံ တာသု သီမာသု တိဋ္ဌန္တာ ဘဝေယျုံ, တသ္မာ သီမဋ္ဌာ ဟုတွာ သီမာသမူဟနနကမ္မဝါစံ ဝတွာ တာ သီမာ သမူဟနေယျုံ. တတော ပေါရာဏဗဒ္ဓသီမာနံ သမူဟတတ္တာ ဂါမသီမာယေဝ အဝသိဋ္ဌာ ဘဝေယျာတိ. ဝုတ္တဉှေတံ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၄) ‘‘ကေစိ ပန ဤဒိသေသု ဝိဟာရေသု ဆပဉ္စမတ္တေ ဘိက္ခူ ဂဟေတွာ ဝိဟာရကောဋိတော ပဋ္ဌာယ ဝိဟာရပရိက္ခေပဿ အန္တော စ ဗဟိ စ သမန္တာ လေဍ္ဍုပါတေ သဗ္ဗတ္ထ မဉ္စပ္ပမာဏေ မဉ္စပ္ပမာဏေ ဩကာသေ နိရန္တရံ ဌတွာ ပဌမံ အဝိပ္ပဝါသသီမံ, တတော သမာနသံဝါသကသီမဉ္စ သမူဟနနဝသေန သီမာယ သမုဂ္ဃာတေ ကတေ တသ္မိံ ဝိဟာရေ ခဏ္ဍသီမာယ မဟာသီမာယ စ ဝိဇ္ဇမာနတ္တေ သတိပိ အဝဿံ ဧကသ္မိံ မဉ္စဋ္ဌာနေ တာသံ မဇ္ဈဂတာ တေ ဘိက္ခူ တာ သမူဟနေယျုံ, တတော ဂါမသီမာ ဧဝ အဝသိဿေယျာ’’တိ. How? At the time of removing the boundary, if it was begun within the ordinary village boundary, it is delimited by that ordinary village boundary. If it was begun within a separate village boundary, it is delimited by that separate village boundary. To prevent other bhikkhus from entering, having arranged well-secured protection all around, a Vinaya-holder endowed with competence and strength, together with fellow residents who are modest and conscientious, should announce the formal act. Since this act requires a quorum of four, and because the actual state of the bhikkhus fit for the act is difficult to ascertain, they should take four bhikkhus or more than that number. Then, within the markers of the boundary now to be bound and the monastery enclosure, and everywhere inside and outside all around at a stone’s throw distance, standing or sitting at every seat-sized place without abandoning arm’s reach, they should first announce the formal act of removing the boundary of non-separation, and then the formal act of removing the boundary of common residence. Once the boundary has been uprooted, even if the old boundaries still exist, the bhikkhus standing at every seat-sized place of the boundary must necessarily be standing within those boundaries (since the boundary is fit for the sitting of twenty-one bhikkhus at its far end). Therefore, having stood within the boundary, they should recite the formal act of removing the boundary and remove those boundaries. Then, because the old bound boundaries have been removed, only the village boundary would remain. As it is said in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.144): “Some, however, in such monasteries, take about five or six bhikkhus and, beginning from the edge of the monastery, stand continuously at every seat-sized place everywhere, both inside and outside the monastery enclosure, at a stone’s throw distance all around. First, by way of removing the boundary of non-separation, and then the boundary of common residence, when the boundary has been uprooted, even if a partial boundary and a great boundary still exist in that monastery, those bhikkhus, necessarily being in the midst of them at one seat-sized place, would remove them. After that, only the village boundary will remain.” ‘‘သာဓုကံ ပန ဉတွာယေဝ သမူဟနိတဗ္ဗာ စေဝ ဗန္ဓိတဗ္ဗာ စာ’’တိ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၄၄) ဝစနတော သီမံ ဇာနန္တာယေဝ သမူဟနိတုံ သက္ခိဿန္တိ, ကထံ အဇာနန္တာတိ. ဣမသ္မိံ သီမာသမူဟနနာဓိကာရေ သီမံ ဝါ သီမာပရိစ္ဆေဒံ ဝါ ဇာနနဘာဝေါ အင်္ဂံ န ဟောတိ, အန္တောသီမာယံ ဌိတဘာဝေါ, ‘‘သီမံ သမူဟနိဿာမာ’’တိ ကမ္မဝါစာကရဏန္တိ ဣဒမေဝ ဒွယံ အင်္ဂံ ဟောတိ, တသ္မာ ဣမိနာ အင်္ဂဒွယေန သမ္ပန္နေ သတိ ဣမံ အဇာနန္တာပိ သမူဟနိတုံ သက္ကောန္တီတိ. ဣမိနာ အင်္ဂဒွယေန သမ္ပန္နေ သတိ သီမံ အဇာနန္တာနံ သမူဟနိတုံ သမတ္ထဘာဝေါ ကထံ ဝိညာတဗ္ဗောတိ? အဋ္ဌကထာယံ ‘‘ခဏ္ဍသီမံ ပန ဇာနန္တာ အဝိပ္ပဝါသံ အဇာနန္တာပိ [Pg.358] သမူဟနိတုဉ္စေဝ ဗန္ဓိတုဉ္စ သက္ခိဿန္တီ’’တိ ဧဝံ မဟာသီမာယ ပရိစ္ဆေဒံ အဇာနနဋ္ဌာနေပိ သမူဟနနဿ ဝုတ္တတ္တာ ဝိမတိဝိနောဒနိယမ္ပိ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၄) ‘‘န ဟေတ္ထ သီမာယ, တပ္ပရိစ္ဆေဒဿ ဝါ ဇာနနံ အင်္ဂံ, သီမာယ ပန အန္တောဌာနံ, ‘သမူဟနိဿာမာ’တိ ကမ္မဝါစာကရဏဉ္စ အင်္ဂံ. အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၄၄) ‘ခဏ္ဍသီမံ ပန ဇာနန္တာ အဝိပ္ပဝါသံ အဇာနန္တာပိ သမူဟနိတုဉ္စေဝ ဗန္ဓိတုဉ္စ သက္ခိဿန္တီ’တိ ဧဝံ မဟာသီမာယ ပရိစ္ဆေဒဿ အဇာနနေပိ သမူဟနနဿ ဝုတ္တတ္တာ’’တိ ဝုတ္တံ. တတော ပေါရာဏဗဒ္ဓသီမာနံ သမူဟတတ္တာ ဂါမသီမာယေဝ အဝသိဋ္ဌာ ဘဝေယျာတိ တသ္မိံ အဝသိဋ္ဌာယ တတော ပရံ ကိံ ကာတဗ္ဗန္တိ. ဂါမသီမာယ အဝသိဋ္ဌာယ သတိ တံ ဂါမသီမံ ပုဗ္ဗေ ဝုတ္တနယေန သောဓနံ ရက္ခဏဉ္စ ကတွာ တိဿံ ဂါမသီမာယံ ခဏ္ဍသီမံ မဟာသီမဉ္စ ယထာရုစိ ဗန္ဓိတုံ လဘတိ, သီမံ အဗန္ဓိတွာဝ ကေဝလာယ ဂါမသီမာယ ဥပသမ္ပဒါဒိသံဃကမ္မဉ္စ ကာတုမ္ပိ လဘတိ. "However, only after having thoroughly known it should it be removed and bound," according to the commentary (Mahāva. Aṭṭha. 144). Because of this statement, those who know the boundary will be able to remove it; but how can those who do not know it? In this context of removing a boundary, the state of knowing the boundary or its delimitation is not a factor. The state of standing within the boundary, and the performance of the formal act 'We will remove the boundary'—these two alone are factors. Therefore, when these two factors are fulfilled, even those who do not know it can remove it. When these two factors are fulfilled, how is the ability of those who do not know the boundary to remove it to be understood? In the commentary it is stated: "However, those who know the partial boundary but do not know the boundary of non-separation will be able to both remove and bind it." Thus, it is stated that removal is possible even in the case of not knowing the delimitation of a great boundary. And in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.144) it is said: "Here, knowing the boundary or its delimitation is not a factor; but standing within the boundary, and performing the formal act 'We will remove it,' are factors." In the commentary (Mahāva. Aṭṭha. 144) it is said: "However, those who know the partial boundary but do not know the boundary of non-separation will be able to both remove and bind it." Thus, it is stated that removal is possible even without knowing the delimitation of a great boundary. Then, because the old bound boundaries have been removed, only the village boundary would remain. When that remains, what should be done after that? When the village boundary remains, having purified and protected that village boundary by the method stated previously, one may bind a partial boundary and a great boundary within that village boundary as desired. Or, even without binding a boundary, one may perform ordination and other Saṅgha acts using only the village boundary. ဝုတ္တဉှိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၄) – ‘‘ဂါမသီမာယ ဧဝ စ အဝသိဋ္ဌာယ တတ္ထ ယထာရုစိ ဒုဝိဓမ္ပိ သီမံ ဗန္ဓိတုဉ္စေဝ ဥပသမ္ပဒါဒိကမ္မံ ကာတုဉ္စ ဝဋ္ဋတီတိ ဝဒန္တိ, တံ ယုတ္တံ ဝိယ ဒိဿတိ, ဝီမံသိတွာ ဂဟေတဗ္ဗ’’န္တိ. တသ္မာ ယဒိ သဋ္ဌိဟတ္ထာယာမံ စတ္တာလီသဟတ္ထဝိတ္ထာရံ ခဏ္ဍသီမမေဝ ကတ္တုကာမာ ဟောန္တိ, ဧတ္တကေ ပဒေသေ မဉ္စဋ္ဌာနံ ဂဏှန္တော ပမာဏယုတ္တကော မဉ္စောတိ သဗ္ဗပစ္ဆိမပ္ပမာဏယုတ္တော မဉ္စော. သော ဟိ ပကတိဝိဒတ္ထိယာ နဝဝိဒတ္ထိကော, အဋ္ဌဝိဒတ္ထိကော ဝါ ဟောတိ. တတော ခုဒ္ဒကော မဉ္စော သီသုပဓာနံ ဌပေတွာ ပါဒံ ပသာရေတွာ နိပဇ္ဇိတုံ နပ္ပဟောတီတိ သဗ္ဗပစ္ဆိမမဉ္စဿ အာယာမပ္ပမာဏဿ သမန္တပါသာဒိကာယံ ဝုတ္တတ္တာ တတော အဓိကာယာမောပိ ဟောတိယေဝ. မဉ္စဿ ဝိတ္ထာရော ပန အာယာမဿ ဥပဍ္ဎော ဟောတိ, တသ္မာ မဉ္စပ္ပမာဏဋ္ဌာနံ အာယာမတော ပဉ္စဟတ္ထံ, ဝိတ္ထာရတော ပဉ္စဝိဒတ္ထိကန္တိ ဂဟေတွာ တေန [Pg.359] ပမာဏေန ဂဏှန္တော သဋ္ဌိဟတ္ထာယာမံ သီမဋ္ဌာနံ စတုဝီသတိမဉ္စကံ ဟောတိ, စတ္တာလီသဟတ္ထဝိတ္ထာရံ အဋ္ဌမဉ္စကံ ဟောတိ. ဧဝံ ဂဏှန္တော ဒက္ခိဏုတ္တရာယာမော မဉ္စော ဟောတိ, သဋ္ဌိဟတ္ထာယာမံ သီမဋ္ဌာနံ ဒွါဒသမဉ္စကံ ဟောတိ, စတ္တာလီသဟတ္ထဝိတ္ထာရံ သောဠသမဉ္စကံ ဟောတိ. ဧဝံ ဂဏှန္တော ပါစီနပစ္ဆိမာယာမော မဉ္စော ဟောတိ. ဒုဝိဓေပိ အာယာမံ ဝိတ္ထာရေန ဂုဏိတံ ကရောန္တော သကလံ အန္တောသီမဋ္ဌာနံ ဒွါနဟုတ္တရသတမဉ္စကံ ဟောတိ, ဗဟိသီမဋ္ဌာနမ္ပိ သမန္တတော ဧကမဉ္စကံ ဝါ ဒွိတိမဉ္စကံ ဝါ ဂဟေတဗ္ဗံ. တေန သဟ ဂဏနံ ဝဍ္ဎေတဗ္ဗံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၄) ပန ‘‘သမန္တာ လေဍ္ဍုပါတော’’တိ ဝုတ္တံ, တံ ပန မဟာသီမာဗန္ဓနကာလေ ဝိဟာရပရိက္ခေပဿ ဗဟိဥပစာရံ သန္ဓာယ ဝုတ္တံ သိယာ. ခဏ္ဍသီမာယပိ ဒူရတော သမူဟနနေ ဒေါသော နတ္ထိ, ဒုက္ကရတ္တာ ပန ကာရကာနံ ပမာဏံ ဇာနိတဗ္ဗံ. ကလျာဏိယံ နာမ သီမာယံ ပန အာယာမတော စ ဝိတ္ထာရတော စ ပဉ္စဟတ္ထပ္ပမာဏံ ဌာနံ ဧကကောဋ္ဌာသံ ကတွာ သမူဟနတိ. တမ္ပိ ပစ္ဆိမမဉ္စပ္ပမာဏတော အဓိကမေဝါတိ ကတွာ ကတံ. ဣဒါနိ အမှေတိ ဝုတ္တဋ္ဌာနံ ပန ပကရဏနယေန သံသန္ဒနတ္တာ ယုတ္တတရန္တိ ဒဋ္ဌဗ္ဗံ. It is stated in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.144): 'Regarding the remaining area of the village boundary, it is said that one may establish either type of boundary there as desired and perform acts such as ordination. This seems reasonable and should be accepted after careful consideration.' Therefore, if they wish to establish a partial boundary (khaṇḍasīmā) measuring sixty hands in length and forty hands in width, then within such an area, a bed of suitable measure is a bed of the smallest permissible measure. For, by the standard span, it is either nine spans or eight spans long. A bed smaller than that is not sufficient for one to lie down with legs outstretched, having placed a headrest. Since the length of the bed of the smallest permissible measure is mentioned in the Samantapāsādikā, it may even exceed that. The width of the bed, however, is half its length. Therefore, taking the space occupied by a bed as five hands in length and five spans in width, and calculating with this measure: when the bed is oriented with its length from east to west, a boundary area sixty hands in length becomes twenty-four bed-units, and forty hands in width becomes eight bed-units. When the bed is oriented with its length from south to north, the sixty-hand-long boundary space becomes twelve bed-units, and the forty-hand-wide space becomes sixteen bed-units. In both cases, when multiplying the length by the width, the entire inner boundary space amounts to one hundred and ninety-two bed-units. The outer boundary space should also be taken as one or two bed-units all around. The count should be increased along with this. However, the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.144) mentions 'a clod's throw all around,' which may have been said in reference to the outer vicinity of the monastery enclosure when establishing a major boundary (mahāsīmā). For a partial boundary (khaṇḍasīmā), there is no fault in clearing the ground from a distance, but since it is difficult, the workers should know the proper measurements. In the case of the Kalyāṇī boundary, however, they clear an area measuring five hands in both length and width as a single section. This too is done on the grounds that it exceeds the measurement of the smallest permissible bed. Now, what has been stated by us should be seen as more appropriate, due to its correspondence with the method of the treatise. သမူဟနနာကာရော ပန ဧဝံ ဝေဒိတဗ္ဗော – ဣဒါနိ ဗန္ဓိတဗ္ဗာယ သီမာယ နိမိတ္တာနံ အန္တော စ ဗဟိ စ ယထာဝုတ္တနယေန သမူဟနိတဗ္ဗသီမဋ္ဌာနံ အာဒါသတလံ ဝိယ သမံ သုဒ္ဓံ ဝိမလံ ကတွာ ယထာဝုတ္တမဉ္စပ္ပမာဏံ မဉ္စပ္ပမာဏံ ဌာနံ အဋ္ဌပဒကလေခံ ဝိယ ရဇ္ဇုနာ ဝါ ဒဏ္ဍေန ဝါ လေခံ ကာရာပေတွာ လေခါနုသာရေန တမ္ဗမတ္တိကစုဏ္ဏေန ဝါ သေတမတ္တိကစုဏ္ဏေန ဝါ ဝဏ္ဏဝိသေသံ ကာရာပေတွာ ပန္တိ ပန္တိ ကောဋ္ဌာသံ ကောဋ္ဌာသံ ကာရာပေတွာ ပုဗ္ဗေ ဝုတ္တနယေန အာရက္ခံ သောဓနဉ္စ ကာရာပေတွာ ‘‘ဣဒါနိ သီမံ သမူဟနိဿာမာ’’တိ စတ္တာရော [Pg.360] ဝါ တဒုတ္တရိ ဝါ သမာနသံဝါသကဘိက္ခူ ဂဟေတွာ ပဌမပန္တိယံ ပဌမကောဋ္ဌာသေ မဉ္စဋ္ဌာနေ ဌတွာ ပဌမံ အဝိပ္ပဝါသသီမာသမူဟနနကမ္မဝါစံ, တတော သမာနသံဝါသကသီမာသမူဟနနကမ္မဝါစံ သာဝေတွာ တသ္မိံ ကောဋ္ဌာသေယေဝ အညမညဿ ဌိတဋ္ဌာနံ ပရိဝတ္တေတွာ ပရိဝတ္တေတွာ တိက္ခတ္တုံ ဝါ သတ္တက္ခတ္တုံ ဝါ သမူဟနိတွာ တတော နိက္ခမိတွာ ပဌမပန္တိယံယေဝ ဒုတိယကောဋ္ဌာသေ ဌတွာ တထေဝ ကတွာ တတော ပဌမပန္တိယံယေဝ အနုလောမနယေန ယာဝ အန္တိမကောဋ္ဌာသာ ဧကေကသ္မိံ ကောဋ္ဌာသေ တထေဝ ကတွာ ပဌမပန္တိယာ ပရိက္ခီဏာယ ဒုတိယပန္တိယာ အန္တိမကောဋ္ဌာသေ ဌတွာ တထေဝ ကတွာ တတော ပဋ္ဌာယ ဒုတိယပန္တိယံယေဝ ပဋိလောမနယေန ယာဝ အာဒိကောဋ္ဌာသာ တထေဝ ကတွာ ဧဝံ တတိယပန္တိအာဒီသုပိ ဧကဒါ အနုလောမတော ဧကဒါ ပဋိလောမတော ဂန္တွာ သဗ္ဗာသု ပန္တီသု သဗ္ဗသ္မိံ ကောဋ္ဌာသေ ပရိက္ခီဏေ ဣဒံ သီမာသမူဟနနကမ္မံ နိဋ္ဌိတံ နာမ ဟောတိ. ‘‘စတ္တာရော တဒုတ္တရိ ဝါ’’တိ ဣဒံ ပန ဣမဿ ကမ္မဿ စတုဝဂ္ဂကရဏီယတ္တာ ဝုတ္တံ. ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၄) ပန ဘိက္ခူနံ ပကတတ္တဘာဝဿ ဒုဝိညေယျတ္တာ လဇ္ဇီပေသလဘိက္ခူနဉ္စ ဒုလ္လဘတ္တာ ‘‘ဆပဉ္စမတ္တေ’’တိ ဝုတ္တံ. The method of removing the boundary should be understood as follows: Now, the boundary area to be removed, both inside and outside the markers of the boundary to be established, should be made level, clean, and spotless like the surface of a mirror, following the method described. Then, a space the size of a bed, as previously mentioned, should be marked with lines like a gameboard, using a string or a stick. Following these lines, a distinct color should be applied with powder of red or white clay, having it made into rows and sections. Afterwards, as previously instructed, arrangements for protection and cleaning should be made. Then, declaring, 'Now we will remove the boundary,' four or more monks of the same communion should be assembled. Standing in the first section of the first row at the bed-space, they should first have the formal act for removing the non-separation boundary announced, followed by the formal act for removing the common-residence boundary. In that same section, they should exchange their standing places with one another and perform the removal three or seven times. Then, leaving there, they should stand in the second section of the first row and do likewise. Proceeding in forward order through the first row up to the last section, they should do likewise in each section. When the first row is finished, they should stand in the last section of the second row and do likewise. Then, starting from there, they should proceed in reverse order through the second row back to the first section, doing likewise. In this way, going once in forward order and once in reverse order for the third row and beyond, when all rows and all sections are finished, this act of removing the boundary is considered complete. The phrase 'four or more' is stated because this act is to be performed by a chapter of four. However, the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.144) states 'about five or six,' since the fitness of the monks is difficult to ascertain, and conscientious and virtuous monks are rare. ကလျာဏီသီမာယံ ပန သီဟဠဒီပတော အဘိနဝသိက္ခံ ဂဟေတွာ နိဝတ္တန္တေဟိ ဂရဟဝိဝါဒမတ္တမ္ပိ အလဘန္တေဟိ ဓမ္မစေတိယရညာ ဝိစိနိတွာ ဂဟိတေဟိ စုဒ္ဒသဟိ ဘိက္ခူဟိ ကတန္တိ ပါသာဏလေခါယံ အာဂတံ. ရတနပူရနဂရေ ပန သိရီသုဓမ္မရာဇာဓိပတိနာမကဿ စူဠအဂ္ဂရာဇိနော ကာလေ မဟာသီဟဠပ္ပတ္တောတိ ဝိဿုတော သိရီသဒ္ဓမ္မကိတ္တိနာမကော မဟာထေရဝရော အတ္တနော ဝသနဋ္ဌာနဿ အဝိဒူရေ ပဗ္ဗတမတ္ထကေ သီမံ ဗန္ဓန္တော အတ္တနော နိဿိတကေ အဂ္ဂဟေတွာ အတ္တနာ [Pg.361] အဘိရုစိတေ လဇ္ဇိပေသလဗဟုဿုတသိက္ခာကာမဘူတေ အညေ မဟာထေရေ ဂဟေတွာ အတ္တစတုတ္ထောဝ ဟုတွာ ကမ္မံ ကရောတီတိ ဝဒန္တိ. တံ ဣမဿ ကမ္မဿ စတုဝဂ္ဂကရဏီယတ္တာ တေသဉ္စ ထေရာနံ ပကတတ္တဘာဝေ နိရာသင်္ကတ္တာ ကတံ ဘဝေယျ, ဧဝံ သန္တေပိ ဘိက္ခူနံ ပကတတ္တဘာဝဿ ဒုဗ္ဗိညေယျတ္တာ စတုဝဂ္ဂကရဏီယကမ္မဿ အတိရေကစတုဝဂ္ဂေန ကရဏေ ဒေါသာဘာဝတော အတိရေကဘိက္ခူဟိ ကတဘာဝေါ ပသတ္ထတရော ဟောတိ. တေနေဝ စ ကာရဏေန ဝိမတိဝိနောဒနီနာမိကာယံ ဝိနယဋီကာယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၄) ‘‘ဆပဉ္စမတ္တေ ဘိက္ခူ ဂဟေတွာ’’တိ ဝုတ္တံ, ကလျာဏီသီမာယဉ္စ စုဒ္ဒသဟိ ဘိက္ခူဟိ ကတန္တိ ဒဋ္ဌဗ္ဗံ. ဧဝံ နိဋ္ဌိတေပိ ပန သီမာသမူဟနနကမ္မေ နာနာဝါဒါနံ နာနာစရိယာနံ နာနာနိကာယာနံ နာနာဒေသဝါသိကာနံ ဘိက္ခူနံ စိတ္တာရာဓနတ္ထံ ဂရဟဝိဝါဒမောစနတ္ထဉ္စ ပုနပ္ပုနံ တေဟိပိ ဘိက္ခူဟိ တထေဝ ကာရာပေတဗ္ဗံ. ဝုတ္တဉှိ အဋ္ဌကထာယံ (ပရိ. အဋ္ဌ. ၄၈၂-၄၈၃; ဝိ. သင်္ဂ. အဋ္ဌ. ၂၅၁) ‘‘ပုနပ္ပုနံ ပန ကာတဗ္ဗံ. တဉှိ ကုပ္ပဿ ကမ္မဿ ကမ္မံ ဟုတွာ တိဋ္ဌတိ, အကုပ္ပဿ ထိရကမ္မဘာဝါယ ဟောတီ’’တိ. တေနေဝ စ ကာရဏေန ဟံသာဝတီနဂရေ အနေကပဏ္ဍရဟတ္ထိသာမိမဟာဓမ္မရာဇာ သဟပုညကမ္မဘူတတော မဟာစေတိယတော စတူသု ဒိသာသု သီမာသမူဟနနကာလေ ရာမညဒေသဝါသီဟိ မဟာထေရေဟိ စ မရမ္မဒေသဝါသီဟိ မဟာထေရေဟိ စ ဝိသုံ ဝိသုံ ကာရာပေသီတိ ဒဋ္ဌဗ္ဗံ. In the Kalyāṇī boundary, it is recorded in the stone inscription that it was established by fourteen monks—who had returned after receiving the new training from the island of Sri Lanka without incurring even the slightest blame or dispute, and who had been chosen after investigation by King Dhammacetiya. In the city of Ratanapūra, during the reign of King Sirīsudhammarājādhipati, also known as Cūḷaaggarāja, the renowned elder named Sirīsaddhammakitti, also called Mahāsīhaḷappatta, is said to have demarcated a boundary on a mountain peak not far from his own dwelling. Without taking his own disciples, he selected other elders who were modest, virtuous, learned, and desirous of training, agreeable to himself, and performed the act with himself as the fourth member. This was done, it is said, because this act required a quorum of four and because there was no doubt as to the fitness of those elders. Even so, due to the difficulty in ascertaining the fitness of monks, performing an act requiring a quorum of four with more than the required quorum is considered more commendable, as there is no fault in it. For this very reason, the Vinaya sub-commentary named Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.144) states, 'taking about five or six monks,' and it should be understood that in the Kalyāṇī boundary, it was done by fourteen monks. Even when this act of removing the boundary is completed, to please the minds of monks of different views, different teachers, different fraternities, and different regions, and to avert blame and disputes, it should be caused to be done again and again by those monks. For it is stated in the commentary (Pari. Aṭṭha. 482–483; Vi. Saṅga. Aṭṭha. 251): 'It should be done again and again. For a potentially invalid act, it serves to validate it; for a valid act, it serves to make it firm.' For this very reason, it should be understood that in the city of Haṃsāvatī, the great righteous king, the Lord of Many White Elephants, during the removal of the boundary in the four directions from the Great Cetiya, which was a joint meritorious deed, had it done separately by the senior monks residing in the Rāmañña country and by the senior monks residing in the Maramma country. ယဒိ ပန မဟာသီမံ ဗန္ဓိတုကာမော ဟောတိ, တဒါ ဥသဘမတ္တံ ဝါ ဒွိဥသဘမတ္တံ ဝါ တဒုတ္တရိ ဝါ ပဒေသံ သလ္လက္ခေတွာ ‘‘ဧတ္တကေ ဌာနေ ဝိဟာရံ ကရိဿာမာ’’တိ ပရိက္ခေပံ ကာရာပေတွာ တဿ ဝိဟာရပရိက္ခေပဿ အန္တော စ သဗ္ဗတ္ထ ဗဟိ စ သမန္တာ လေဍ္ဍုပါတဋ္ဌာနေ မဉ္စပ္ပမာဏေ မဉ္စပ္ပမာဏေ [Pg.362] ဩကာသေ ဟေဋ္ဌာ ဝုတ္တနယေန ပန္တိကောဋ္ဌာသေ ကတွာ ကမ္မပ္ပတ္တေဟိ ဘိက္ခူဟိ သဒ္ဓိံ နိရန္တရံ ဌတွာ ပဌမံ အဝိပ္ပဝါသသီမာ တတော သမာနသံဝါသကသီမာ စ သမူဟနိတဗ္ဗာ. ဧဝံ သီမာယ သမုဂ္ဃာတေ ကတေ တသ္မိံ ဝိဟာရေ ခဏ္ဍသီမာယ မဟာသီမာယ စ ဝိဇ္ဇမာနတ္တေ သတိ အဝဿံ ဧကသ္မိံ မဉ္စဋ္ဌာနေ တာသံ မဇ္ဈဂတာ တေ ဘိက္ခူ တာ သမူဟနေယျုံ, တတော ဂါမသီမာ ဧဝ အဝသိဿေယျ, တဿံ ဂါမသီမာယံ ခဏ္ဍသီမာမဟာသီမာဝသေန ဒုဝိဓာ သီမာ ယထာရုစိ ဗန္ဓိတဗ္ဗာ. ဗန္ဓနာကာရံ ပန ဥပရိ ဝက္ခာမ. If one wishes to establish a great boundary (mahāsīmā), then, after assessing an area of one usabha-measure, two usabha-measures, or more, and having an enclosure marked out with the intention, 'We will build the monastery within this space,' then inside that monastery enclosure and all around it, within a clod's throw, in spaces the size of a bed, rows and sections should be made in the manner previously described. Then, together with the monks who are eligible for the formal act, standing without interruption, they should first remove the non-separation boundary (avippavāsasīmā), and then the common-residence boundary (samānasaṃvāsakasīmā). When the boundary has been removed in this way, if both a partial boundary (khaṇḍasīmā) and a great boundary (mahāsīmā) exist within that monastery, the monks, having entered the space between them, must necessarily remove those boundaries from a single bed-space. After that, only the village boundary (gāmasīmā) will remain. Within that village boundary, a twofold boundary—either a partial boundary or a great boundary—may be established as one prefers. The method of establishing the boundary will be explained later. ကသ္မာ ပန နိမိတ္တာနံ ဗဟိပိ သီမာသမူဟနနံ ကတံ, နနု နိမိတ္တာနံ အန္တောယေဝ အဘိနဝသီမာ ဣစ္ဆိတဗ္ဗာတိ တတ္ထေဝ သမ္ဘေဒဇ္ဈောတ္ထရဏဝိမောစနတ္ထံ ပေါရာဏကသီမာယ သမူဟနနံ ကာတဗ္ဗန္တိ? သစ္စံ, ဒုဝိညေယျတ္တာ ပန ဧဝံ ကတန္တိ ဒဋ္ဌဗ္ဗံ. ဒုဝိညေယျော ဟိ ပေါရာဏကသီမာယ ဝိဇ္ဇမာနာဝိဇ္ဇမာနဘာဝေါ, တသ္မာ ယဒိ နိမိတ္တာနံ အန္တောယေဝ သီမာသမူဟနနံ ကရေယျ, တတော ဗဟိ ပေါရာဏကသီမာ တိဋ္ဌေယျ, တတော အပ္ပမတ္တကံ ဌာနံ အန္တော ပဝိသေယျ, တံ ဌာနံ ကမ္မဝါစာပါဌကေန သဟ သီမာသမူဟနနကာရကသံဃဿ ပတိဋ္ဌဟနပ္ပဟောနကံ န ဘဝေယျ, ဧဝံ သန္တေ သာ ပေါရာဏကသီမာ အသမူဟတာဝ ဘဝေယျ. တံ သမူဟတသညာယ သီမာသမ္မန္နနကာလေ အန္တောနိမိတ္တဋ္ဌာနံ သမ္မန္နေယျုံ, တံ အသမူဟတပေါရာဏသီမာကောဋိပဝိဋ္ဌတ္တာ သီမာယ သီမံ သမ္ဘေဒဒေါသော, ယဒိ ပန တံ ဌာနံ စတုန္နံ နိသိန္နပ္ပဟောနကံ ဘဝေယျ, သီမာယ သီမံ အဇ္ဈောတ္ထရဏဒေါသော, ယဒိပိ အန္တော န ပဝိသတိ, နိရန္တရံ ဖုဋ္ဌမတ္တံ ဟောတိ, ဧဝမ္ပိ သီမာသင်္ကရဒေါသောတိ ဣမသ္မာ ဒေါသတ္တယာ ဝိမောစနတ္ထံ နိမိတ္တာနံ ဗဟိပိ သီမာသမူဟနနံ ကတံ. တေနေဝ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၄) ‘‘ဗဟိ စ သမန္တာ လေဍ္ဍုပါတေ’’တိအာဒိ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ. But why was the removal of the boundary performed even outside the markers? Should not the new boundary be desired only within the markers, and the old boundary be removed right there to be free from infringement and overlapping? True, but it should be understood that this was done because of the difficulty of knowing. For the existence or non-existence of the old boundary is difficult to ascertain. Therefore, if the removal of the boundary were done only within the markers, the old boundary might remain outside. Then, a small portion might extend inside, and that space would not be sufficient for the Saṅgha performing the boundary removal, together with the reciter of the formal announcement, to stand. In that case, the old boundary would remain unremoved. If, under the impression that it had been removed, they were to establish the boundary within the area of the markers, there would be the fault of a boundary infringing upon a boundary, due to being entered by the edge of the unremoved old boundary. If, however, that space were sufficient for four monks to be seated, the fault of a boundary overlapping a boundary would arise. Even if it does not extend inside but is merely touched continuously, the fault of boundary confusion would still occur. To be free from these three faults, the removal of the boundary was performed even outside the markers. For this reason, it is stated in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.144), 'and outside, all around, at a clod's throw,' and so on—this should be understood. ကေစိ [Pg.363] ပန အာစရိယာ သမန္တာ နိမိတ္တာနံ အန္တော ရဇ္ဇုပသာရဏံ ကတွာ အန္တော ဌတွာ ရဇ္ဇုယာ ဟေဋ္ဌာ ပါဒေ ပဝေသေတွာ ရဇ္ဇုတော ဗဟိ ကိဉ္စိမတ္တံ ဌာနံ အတိက္ကမိတွာ သီမာသမူဟနနံ ကရောန္တိ, တဒေတံ ဝိစာရေတဗ္ဗံ. ပါဒဂ္ဂဋ္ဌပနမတ္တေန ပေါရာဏသီမာသမုဂ္ဃာတော န ဟောတိ, အထ ခေါ ကမ္မဝါစာပါဌကေန သဟ ကမ္မပတ္တသံဃဿ ပတိဋ္ဌာနေန ကမ္မဝါစာယ ပါဌနေန စ သမုဂ္ဃာတော ဟောတိ. ဝုတ္တဉှိ ဝိမတိဝိနောဒနိပ္ပကရဏေ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၄) ‘‘သီမာယ ပန အန္တောဌာနံ, ‘သမူဟနိဿာမာ’တိ ကမ္မဝါစာယ ကရဏဉ္စေတ္ထ အင်္ဂ’’န္တိ, တသ္မာ ဧကဒေသေန အန္တောပဝိဋ္ဌာယ စ ဧကသမ္ဗန္ဓေန ဌိတာယ ပေါရာဏကဗဒ္ဓသီမာယ သမုဂ္ဃာတေ အကတေ ဝုတ္တနယေန ဒေါသတ္တယတော န မုစ္စေယျ, တသ္မာ နိမိတ္တတော ဗဟိပိ ဌတွာ သမူဟနနကရဏဘာဝေါဝ ပါသံသတရော ဟောတိ. အညေ ပန အာစရိယာ ကမ္မကာရကဘိက္ခူနံ ပဒဝလဉ္ဇသမ္ဗန္ဓံ ကတွာ သမူဟနန္တိ, တံ ဂရုကရဏဝသေန ကတန္တိ ဂယှမာနေ ဒေါသော နတ္ထိ. ဧကစ္စေ ပန ထေရာ ‘‘ကာရကသံဃဿ အက္ကန္တဋ္ဌာနေယေဝ သီမာ သမူဟတာ, န အနက္ကန္တဋ္ဌာနေတိ သညာယ ပဌမတရံ သာလံ ကရိတွာ ပစ္ဆာ သီမာယ သမူဟတာယ ထမ္ဘဋ္ဌာနေ အက္ကမိတုံ န လဘတိ, တသ္မာ အသမူဟတာ သီမာ’’တိ ဝဒန္တိ. Some teachers, however, having stretched a cord around the markers and standing inside, place their feet under the cord and step slightly beyond it to perform the removal of the boundary. This should be examined. The removal of the ancient boundary does not occur by the mere placing of the tips of the feet; rather, the removal occurs through the standing of the Saṅgha qualified for the formal act, together with the reciter of the formal announcement, and by the recitation of the formal announcement. As stated in the Vimativinodanīppakaraṇa (Vi. Vi. Ṭī. Mahāvagga 2.144): 'For a boundary, standing inside and performing the formal announcement, "we will remove," is an essential factor.' Therefore, if an ancient boundary, which stands as a single connected area and is partially entered, is not removed, one would not be free from the three faults as described above. Hence, standing even outside the markers and performing the removal is more commendable. Other teachers perform the removal by making a connection of the footprints of the monks performing the act. If this is understood as being done out of great care, there is no fault in accepting it. Yet, some elders say: 'The boundary is removed only where the acting Saṅgha has stepped, not where they have not stepped. If one first erects a hall and later the boundary is removed, one cannot step on the location of the pillars; therefore, the boundary is unremoved.' ပုဗ္ဗေပိ သိရီခေတ္တနဂရေ မဟာသတ္တဓမ္မရာဇဿ ကာလေ တေန ရညာ ကတဿ နန္ဒနဝိဟာရဿ ပုရတော တဿ ရညော အဂ္ဂမဟေသိယာ သီမာယ ပတိဋ္ဌာပိတာယ ပဌမံ ဇေတဝနသာလံ ကတွာ ပစ္ဆာ သီမံ သမူဟနိံသု, တဒါ တသ္မိံ နဂရေ မဟာရုက္ခမူလိကော နာမ ဧကော ဂဏပါမောက္ခတ္ထေရော ‘‘သစေ ထမ္ဘံ ဝိဇ္ဈိတွာ ပါဒေ ဌပေတုံ သက္ခိဿာမိ, ဧဝံ သန္တေ အဟံ အာဂစ္ဆိဿာမီ’’တိ ဝတွာ နာဂစ္ဆတိ. သဗ္ဗေ ထေရာ ‘‘န ထမ္ဘမတ္တေန ပေါရာဏသီမာ တိဋ္ဌတိ, ထမ္ဘဿ သမန္တတော ဌတွာ [Pg.364] ကမ္မဝါစာယ ကတာယ သီမာ သမူဟတာ ဟောတီ’’တိ ဝတွာ တဿ ဝစနံ အဂ္ဂဟေတွာ သမူဟနိံသု စေဝ ဗန္ဓိံသု စ. ဟံသာဝတီနဂရေ ဓမ္မစေတိယရညော ကလျာဏိယသီမာဗန္ဓနကာလေပိ ပဌမံ သာလံ ကရိတွာဝ ပစ္ဆာ သမူဟနိံသု, န စ ပါဠိအဋ္ဌကထာဋီကာဒီသု ‘‘ပဒဝလဉ္ဇသမ္ဗန္ဓံ ကတွာ သီမာ သမူဟနိတဗ္ဗာ’’တိ ပါဌော အတ္ထိ, ‘‘မဉ္စပ္ပမာဏေ မဉ္စပ္ပမာဏေ ဌာနေ’’တိ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၄) ပန အတ္ထိ. ပေါရာဏသီမာယ အန္တော ဌတွာ ဧကသ္မိံ ဌာနေ သီမာသမူဟနနကမ္မဝါစာယ ကတာယ သကလာပိ သီမာ သမူဟတာဝ ဟောတိ, တသ္မာ ‘‘ပဒဝလဉ္ဇသမ္ဗန္ဓံ ကတွာ သမူဟနိတဗ္ဗ’’န္တိ ဝစနံ ပဏ္ဍိတာ န သမ္ပဋိစ္ဆန္တိ. ဤဒိသံ ပန ဝစနံ ဂရုကရဏဝသေန ဝုတ္တန္တိ ဂယှမာနေ ကိဉ္စာပိ ဒေါသော နတ္ထိ, တထာပိ သိဿာနုသိဿာနံ ဒိဋ္ဌာနုဂတိအာပဇ္ဇနကာရဏံ ဟောတိ. တေ ဟိ ‘‘အမှာကံ အာစရိယာ ဧဝံ ကထေန္တိ, ဧဝံ ကရောန္တီ’’တိ ဒဠှီကမ္မဝသေန ဂဟေတွာ တထာ အကတေ သီမာ သမူဟတာ န ဟောတီတိ မညန္တိ, တသ္မာ ပကရဏာဂတနယဝသေနေဝ ကရဏံ ဝရံ ပသတ္ထံ ဟောတီတိ ဒဋ္ဌဗ္ဗံ. Previously, in the city of Sirīkhetta, during the time of King Mahāsattadhammarāja, when a boundary had been established by that king's chief queen in front of the Nandanavihāra built by that king, they first built a Jetavana hall and only afterward removed the boundary. At that time, in that city, a certain leading elder of a group named Mahārukkhamūlika said, 'If I can pierce the pillar and place my foot there, then I will come,' but he did not come. All the elders said, 'The ancient boundary does not remain merely because of a pillar. When the formal announcement is made while standing all around the pillar, the boundary is removed.' Disregarding his words, they both removed and established the boundary. Also in the city of Haṃsāvatī, at the time of King Dhammacetiya's establishment of the Kalyāṇī boundary, they first built a hall and only afterward removed the boundary. And there is no text in the Pāḷi, commentaries, or sub-commentaries stating, 'The boundary must be removed by making a connection of footprints.' However, there is the passage, 'in a space the size of a bed, in a space the size of a bed' (Vi. Vi. Ṭī. Mahāvagga 2.144). When the formal announcement for removing the boundary is performed in one place while standing within the ancient boundary, the entire boundary is indeed removed. Therefore, the learned do not accept the statement, 'It must be removed by making a connection of footprints.' Yet, if such a statement is taken as being spoken out of great care, there is no fault, although it can become a cause for disciples and their successors to fall into the imitation of a view. For they might think, 'Our teachers say and do it this way,' and, holding firmly to this, believe that unless it is done so, the boundary is not removed. Therefore, it should be understood that acting according to the method found in the treatises is better and more commendable. အပရမ္ပိ ဣမသ္မိံ သီမာသမူဟနနာဓိကာရေ ဓမ္မဂါရဝေဟိ ဝိနယဓရေဟိ စိန္တေတဗ္ဗံ ဂမ္ဘီရံ ဒုဒ္ဒသံ ဌာနံ အတ္ထိ, တံ ကတမန္တိ စေ? ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, တိယောဇနပရမံ သီမံ သမ္မန္နိတု’’န္တိ (မဟာဝ. ၁၄၀) ဝစနတော နာနာဂါမက္ခေတ္တာနိ အဝတ္ထရိတွာ သမ္မတာ တိယောဇနိကာဒိကာယော မဟာသီမာယော ဘဂဝတာ အနုညာတာ အတ္ထိ, အထ ဧကံ ဂါမက္ခေတ္တံ သောဓေတွာ အာရက္ခံ ဒတွာ သီမာယ သမူဟတာယ ယဒိ တတော အညေသု ဂါမက္ခေတ္တေသု ဘိက္ခူ သန္တိ, န ဂါမသီမာ ဗဒ္ဓသီမံ ပရိစ္ဆိန္ဒိတုံ သက္ကောတိ, တသ္မာ တေ ဘိက္ခူ တသ္မိံ ကမ္မေ ဝဂ္ဂံ ကရေယျုံ, ဧဝံ သတိ သီမာ သမူဟတာ န ဘဝေယျ, တာယ အသမူဟတာယ သတိ အဘိနဝသီမာ သမ္မန္နိတဗ္ဗာ န ဘဝေယျ, ဣတိ ဣဒံ ဌာနံ ဒုဇ္ဇာနံ ဒုဒ္ဒသံ, တသ္မာ ပါသာဏစ္ဆတ္တံ ဝိယ ဘဂဝတော [Pg.365] အာဏံ ဂရုံ ကရောန္တေဟိ လဇ္ဇိပေသလဗဟုဿုတသိက္ခာကာမဘူတေဟိ ဝိနယဝိဒူဟိ သုဋ္ဌု စိန္တေတဗ္ဗန္တိ. Furthermore, in this matter of removing a boundary, there is a profound and hard-to-see point to be considered by those who have reverence for the Dhamma and are upholders of the Vinaya. What is it? According to the saying, 'I allow, O monks, to establish a boundary of three yojanas at most' (Mahāvagga 140), great boundaries of three yojanas and so on, established encompassing various village areas, have been allowed by the Blessed One. But if, after purifying one village area and assigning protection, a boundary is removed, and if there are monks in other village areas, the village boundary cannot demarcate an established boundary. Therefore, those monks would render that act incomplete. In such a case, the boundary would not be removed. Since it remains unremoved, a new boundary should not be established. Thus, this point is difficult to know and hard to see. Therefore, it should be well considered by those knowers of the Vinaya who, holding the Buddha’s command as weighty as a stone parasol, are conscientious, amiable, learned, and desirous of the training. ဣမသ္မိံ အဓိကာရေ စိန္တေန္တော ဂဝေသန္တော ဝိစိနန္တော ဣဒံ ကာရဏံ ဒိဿတိ – တိယောဇနိကာဒိမဟာသီမာယော ဣဒ္ဓိမန္တာနံ ဘိက္ခူနံ ဓရမာနကာလေ သန္နိပတိတုံ ဝါ ဝိသောဓေတုံ ဝါ သက္ကုဏေယျဘာဝတော တမာရဗ္ဘ ဘဂဝတာ အနုဇာနိတာ ဘဝေယျုံ. သဗ္ဗသ္မိံ ကာလေ သဗ္ဗသ္မိံ ပဒေသေ သဗ္ဗေ ဘိက္ခူ တာဒိသံ မဟာသီမံ သောဓေတုံ ဝါ သန္နိပတိတုံ ဝါ န သက္ကာ, န စ ဘဂဝါ အသက္ကုဏေယျံ အလဗ္ဘနေယျံ ကာရဏံ ဝဒေယျ. ဘဂဝတော ဓရမာနကာလေ ရာဇဂဟနဂရေ အဋ္ဌာရသ မဟာဝိဟာရာ ဧကသီမာဝ ဓမ္မသေနာပတိသာရိပုတ္တတ္ထေရေန သမ္မတာတိ. သီဟဠဒီပေ မဟာဝိဟာရသီမာ အနုရာဓပုရံ အန္တောကတွာ ပဝတ္တာ မဟာမဟိန္ဒတ္ထေရေန သမ္မတာတိ စ ပကရဏေသု ဒိဿတိ, န တထာ ဣမသ္မိံ နာမ ဒေသေ ဒွိယောဇနိကာ ဝါ တိယောဇနိကာ ဝါ သီမာ အသုကေန ဘိက္ခုနာ သမ္မတာတိ ဒိဿတိ. ဣမသ္မိဉ္စ မရမ္မဒေသေ တာဒိသာနံ သီမာနံ နတ္ထိဘာဝေါ ဥပပရိက္ခိတွာ ဇာနိတဗ္ဗော. တထာ ဟိ အနေကသတအနေကသဟဿဝဿကာလတော ဥပ္ပန္နာ ဗဒ္ဓသီမာ ပါသာဏထမ္ဘနိမိတ္တေန သဟ တသ္မိံ တသ္မိံ ပဒေသေ ဒိဿန္တိ. အရိမဒ္ဒနပုရေ စ အနုရုဒ္ဓမဟာရာဇေန သမ္မန္နာပိတာ ဒွါသဋ္ဌယာဓိကသတဟတ္ထာယာမာ သတ္တစတ္တာလီသာဓိကသတဟတ္ထဝိတ္ထာရာ မဟာသီမာ နိမိတ္တေန သဟ ဒိဿတိ. ရတနပူရနဂရေ စ နရပတိဇေယျသူရမဟာရာဇကာလေ အဋ္ဌသတ္တတာဓိကစတုသတကလိယုဂေ သမ္မန္နိတာ သီမာ ပါသာဏလေခါယ သဒ္ဓိံ ဒိဿတိ. ယဒိ တိယောဇနပရမာဒိမဟာသီမာယော အတ္ထိ, ပေါရာဏာစရိယာ နဝံ နဝံ ဗဒ္ဓသီမံ န ဗန္ဓေယျုံ, အထ စ ပန ဗန္ဓန္တိ, တာသု စ နဝသီမာသု ဥပသမ္ပဒါဒိသံဃကမ္မံ ကရောန္တိ, တတော ဧဝ စ ဂဏနပထမတိက္ကန္တာ ဘိက္ခူ ပရမ္ပရတော ဝဍ္ဎေန္တာ ယာဝဇ္ဇတနာ [Pg.366] သာသနံ ပတိဋ္ဌပေန္တိ. ဣမိနာ စ ကာရဏေန ဣမသ္မိံ ပဒေသေ တိယောဇနာ သီမာယော နတ္ထီတိ ဝိညာယတိ. In considering this matter, investigating and examining, this reason is seen: the great boundaries of three yojanas and more might have been permitted by the Blessed One because, during his time, monks possessing psychic powers could gather within or purify them. At all times and in all places, it is not possible for all monks to purify or gather within such a great boundary, nor would the Blessed One prescribe something impossible or unattainable. During the Blessed One's time, in the city of Rājagaha, eighteen great monasteries had a single boundary approved by the Elder Sāriputta, the General of the Dhamma. In the island of Sri Lanka, the great boundary of the Mahāvihāra, encompassing Anurādhapura, was approved by the Elder Mahinda, as seen in the treatises. But in this country, it is not seen that a boundary of two or three yojanas was approved by any particular monk by name. In this Maramma country, the absence of such boundaries should be understood upon investigation. Indeed, boundaries established many hundreds and thousands of years ago, marked with stone pillars, are seen in various places. In the city of Arimaddana, a great boundary measuring 162 hatthas in length and 147 hatthas in width, approved by King Anuruddha, is seen along with its markers. In the city of Ratanapūra, a boundary approved during the reign of King Narapatijeyyasūra in the year 478 of the Kaliyuga is seen together with a stone inscription. If there were great boundaries extending up to three yojanas, the ancient teachers would not repeatedly establish new boundaries. Yet they do establish them, and in these new boundaries, they perform ordination and other Saṅgha acts. From that very reason, monks beyond counting have continued to increase in succession, establishing the Dispensation up to the present day. For this reason, it is understood that in this country, boundaries of three yojanas do not exist. အထ ဝါ ‘‘ဝိဟာရပရိက္ခေပဿ အန္တော စ ဗဟိ စ သမန္တာ လေဍ္ဍုပါတေ’’တိ ဝိဟာရပရိက္ခေပဿ အန္တော စ ဝိဟာရူပစာရဘူတေ ဗဟိ လေဍ္ဍုပါတေ စ ဌာနေယေဝ သီမာသမူဟနနဿ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၄၄) ဝုတ္တတ္တာပိ တာဒိသာ မဟာသီမာယော နတ္ထီတိ ဝိညာယတိ. ယဒိ အတ္ထိ, သီမာသမူဟနနံ ပကရဏာစရိယာ န ကထေယျုံ. ကထေန္တာပိ သမန္တာ တိယောဇနံ ဌာနံ သောဓေတွာ သီမာသမူဟနနံ ကရေယျုံ, တထာ ပန အကထေတွာ ဝိဟာရဝိဟာရူပစာရေသုယေဝ သီမာသမူဟနနဿ ကထိတတ္တာ တိယောဇနိကာဒယော မဟာသီမာယော နတ္ထီတိ ဝိညာယတိ. Alternatively, it is understood that such great boundaries do not exist, because it is also stated in the Vimativinodanī Ṭīkā (on Mahāvagga 2.144) that the removal of a boundary applies only to the area 'within the monastery enclosure and outside, all around within a clod's throw,' which constitutes the monastery's precincts. If such boundaries did exist, the authors of the treatises would not have discussed the removal of a boundary. Even if they had discussed it, they would have instructed to purify an area of three yojanas all around and then perform the removal of the boundary. But since they did not discuss it in that way, and only mentioned the removal of the boundary within the monastery and its precincts, it is understood that great boundaries of three yojanas and so forth do not exist. အထ ဝါ ‘‘ခဏ္ဍသီမံ ပန ဇာနန္တာ အဝိပ္ပဝါသံ အဇာနန္တာပိ သမူဟနိတုဉ္စေဝ ဗန္ဓိတုဉ္စ သက္ခိဿန္တီ’’တိ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၄၄) ဝစနတောပိ တေသု တေသု ဇနပဒေသု တိယောဇနိကာဒိကာယော မဟာသီမာယော နတ္ထီတိ ဝိညာယတိ. ကထံ? ယဒိ တာဒိသာ သီမာယော အတ္ထိ, သကလမ္ပိ တံ သီမံ အသောဓေတွာ သီမာသမူဟနနံ အဋ္ဌကထာစရိယာ န ကထေယျုံ, အထ စ ပန ခဏ္ဍသီမံ ဇာနန္တာ အဝိပ္ပဝါသံ အဇာနန္တာပိ သီမံ သမူဟနိတုံ ဗန္ဓိတုဉ္စ သမတ္ထဘာဝံ ကထေန္တိ, သာ ကထာ ခန္ဓသီမာယ သီမန္တရိကန္တရိတမတ္တာ ဟုတွာ တသ္မိံ ဂါမက္ခေတ္တေ အဝိပ္ပဝါသသီမာ ဘဝေယျ, တသ္မာ တသ္မိံ ဌာနေ ဌတွာ သမူဟနိတုံ သမတ္ထဘာဝေန အဋ္ဌကထာစရိယေဟိ ကထီယတိ, န နာနာဂါမက္ခေတ္တာနိ အဝတ္ထရိတွာ သမ္မတာယ တိယောဇနိကာဒိဘေဒါယ သီမာယ အညေသု ဂါမက္ခေတ္တေသု အညေသု ဘိက္ခူသု သန္တေသုပိ သမူဟနိတုံ သမတ္ထဘာဝေန, တေန ဉာယတိ ‘‘န [Pg.367] သဗ္ဗေသု ဌာနေသု တိယောဇနိကာဒိဘေဒါယော မဟာသီမာယော န သန္တီ’’တိ. ဤဒိသာနိ ကာရဏာနိ ဘဂဝတော အာဏံ ဂရုံ ကရောန္တေဟိ ဝိနယတ္ထဝိဒူဟိ ဝိနယဓရေဟိ ပုနပ္ပုနံ စိန္တေတဗ္ဗာနိ ဥပပရိက္ခိတဗ္ဗာနိ, ဣတော အညာနိပိ ကာရဏာနိ ဂဝေသိတဗ္ဗာနီတိ. Alternatively, it is understood that in those various regions, great boundaries of three yojanas and so forth do not exist, based on the statement in the commentary (Mahāva. Aṭṭha. 144): “Even those who know a fragmentary boundary but do not know the boundary of non-absence will be able to remove and establish a boundary.” How so? If such boundaries existed, the commentary teachers would not have discussed the removal of a boundary without purifying that entire boundary. Yet, they explain that even those who know a fragmentary boundary but do not know the boundary of non-absence are capable of removing and establishing a boundary. That statement implies that it would be a boundary of non-absence in that village territory, being merely a fragmentary boundary separated by an intervening boundary. Therefore, the commentary teachers speak of the ability to remove a boundary while standing in that place, not of the ability to remove a boundary that extends over various village territories—a boundary designated as being of the three-yojana type, etc.—even when other monks are present in those other village territories. Thus, it is known that great boundaries of the three-yojana type and so forth are not present in all places. Such reasons should be repeatedly reflected upon and examined by those who revere the Buddha’s authority, by experts in the Vinaya and bearers of the Vinaya. Other reasons should also be sought beyond these. ဣတော ပရမ္ပိ ‘‘သစေ အညာနိပိ ဂါမက္ခေတ္တာနိ အန္တောကာတုကာမာ, တေသု ဂါမေသု ယေ ဘိက္ခူ ဝသန္တိ, တေဟိပိ အာဂန္တဗ္ဗ’’န္တိအာဒိဝစနတော (မဟာဝ. အဋ္ဌ. ၁၃၈) ဧကသ္မိံယေဝ ဂါမက္ခေတ္တေ သီမံ န ဗန္ဓန္တိ, အထ ခေါ အညာနိပိ ဂါမက္ခေတ္တာနိ အန္တောကရိတွာပိ ဗန္ဓန္တိ, တသ္မာ ဣဒါနိ သမ္မန္နိတဗ္ဗာယ သီမာယ နိဿယဘူတံ ပကတိဂါမက္ခေတ္တံ ဝါ ဝိသုံဂါမက္ခေတ္တံ ဝါ သောဓိတန္တိ မနသိ န ကာတဗ္ဗံ. ကင်္ခစ္ဆေဒနတ္ထံ သီမာသမူဟနနကမ္မဝါစာဘဏနသမယေ တေန ဂါမက္ခေတ္တေန သမ္ဗန္ဓေသု အညေသု ဂါမက္ခေတ္တေသု ဝသန္တေ ဘိက္ခူပိ ယာစိတွာ တတော ဂါမက္ခေတ္တတော ဗဟိ ဒူရေ ဝါသာပေတဗ္ဗာ. ဧဝဉှိ ကရောန္တေ အညာနိ ဂါမက္ခေတ္တာနိ အန္တောကရိတွာ ပေါရာဏသီမာယ ဝိဇ္ဇမာနာယပိ တေ ဝဂ္ဂံ ကာတုံ န သက္ကောန္တိ. တတော သီမာသမူဟနနကမ္မဝါစာ သမ္ပဇ္ဇတိ, တသ္မာ ဧဝရူပေါ သုခုမော နိပုဏော အတ္ထော ဝိနယဓရေဟိ စိန္တေတဗ္ဗော. ဧဝံ သီမာသမူဟနနဝိဓာနေန သီမာယ သီမံ သမ္ဘိန္ဒန္တေန သမ္မတာ, သီမာယ သီမံ အဇ္ဈောတ္ထရန္တေန သမ္မတာတိ ဝုတ္တေဟိ ဒွီဟိ ဝိပတ္တိဒေါသေဟိ မုတ္တာ ဟောတိ. Furthermore, from the statement “If one wishes to include other village territories as well, the monks residing in those villages should also come,” (Mahāva. Aṭṭha. 138) it is clear that they do not establish a boundary within just one village territory. Instead, they also include other village territories and then establish the boundary. Therefore, one should not consider that the natural village territory or a separate village territory, which serves as the basis for the boundary now to be designated, has been purified. For the purpose of dispelling doubt, at the time of reciting the formal act for the removal of the boundary, the monks residing in other village territories connected to that village territory should also be requested, and then made to dwell far outside that village territory. By doing so, even if an old boundary that includes other village territories still exists, they cannot form a faction. Thus, the formal act for the removal of the boundary succeeds. Therefore, such a subtle and refined point should be carefully considered by Vinaya experts. In this way, by following the procedure for the removal of the boundary, it is freed from the two faults of invalidation mentioned: “designated by breaking a boundary with a boundary” and “designated by overrunning a boundary with a boundary.” တတော ‘‘အတိခုဒ္ဒိကာ အတိမဟန္တီ’’တိ (ပရိ. ၄၈၆) ဝုတ္တေဟိ ဝိပတ္တိဒေါသေဟိ ဝိမုစ္စနတ္ထံ သီမာယ ပမာဏံ ဇာနိတဗ္ဗံ. ကထံ? သီမာ နာမ ဧကဝီသတိယာ ဘိက္ခူနံ နိသီဒိတုံ အပ္ပဟောန္တေ သတိ အတိခုဒ္ဒိကာ နာမ ဟောတိ, သမ္မတာပိ သီမာ န ဟောတိ. တိယောဇနတော ပရံ ကေသဂ္ဂမတ္တမ္ပိ ဌာနံ အန္တော ကရောန္တေ သတိ အတိမဟတီ နာမ ဟောတိ, သမ္မတာပိ သီမာ န ဟောတိ[Pg.368], တသ္မာ ဧကဝီသတိယာ ဘိက္ခူနံ နိသီဒနပ္ပဟောနကတော ပဋ္ဌာယ တိယောဇနံ အနတိက္ကမိတွာ ယတ္ထ ယံ ပမာဏံ သံဃော ဣစ္ဆတိ, တတ္ထ တံ ပမာဏံ ကတွာ သီမာ သမ္မန္နိတဗ္ဗာ. ကထံ ဝိညာယတီတိ စေ? ‘‘တတ္ထ အတိခုဒ္ဒိကာ နာမ ယတ္ထ ဧကဝီသတိ ဘိက္ခူ နိသီဒိတုံ န သက္ကောန္တိ. အတိမဟန္တီ နာမ အန္တမသော ကေသဂ္ဂမတ္တေနပိ တိယောဇနံ အတိက္ကမိတွာ သမ္မတာ’’တိ ကင်္ခါဝိတရဏိယံ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ဝစနတော ဝိညာယတိ. ဧဝံ သီမာယ ပမာဏဂ္ဂဟဏေန ‘‘အတိခုဒ္ဒိကာ အတိမဟန္တီ’’တိ ဝုတ္တေဟိ ဒွီဟိ ဒေါသေဟိ မုတ္တာ ဟောတိ. Then, to be freed from the faults of invalidation mentioned as “too small” or “too large” (Pari. 486), the proper size of the boundary should be known. How? A boundary is called “too small” when it is insufficient for twenty-one monks to sit; even if designated, it is not a boundary. When it includes even a hair’s breadth of space beyond three yojanas, it is called “too large”; even if designated, it is not a boundary. Therefore, starting from being sufficient for twenty-one monks to sit, and not exceeding three yojanas, the Saṅgha should designate the boundary at whatever size they wish. How is this understood? It is understood from the statement in the Kaṅkhāvitaraṇī Aṭṭhakathā (Nidāna-vaṇṇanā): “Therein, ‘too small’ means where twenty-one monks cannot sit. ‘Too large’ means when it is designated having exceeded three yojanas, even by a mere hair’s breadth.” Thus, by determining the proper size of the boundary, it is freed from the two faults mentioned as “too small” or “too large.” တတော ‘‘ခဏ္ဍနိမိတ္တာ ဆာယာနိမိတ္တာ အနိမိတ္တာ’’တိ (ပရိ. ၄၈၆) ဝုတ္တေဟိ တီဟိ ဝိပတ္တိဒေါသေဟိ ဝိမုစ္စနတ္ထံ နိမိတ္တကိတ္တနံ ကာတဗ္ဗံ, တတ္ထ အသမ္ဗန္ဓကိတ္တနေန နိမိတ္တာ သီမာ ခဏ္ဍနိမိတ္တာ နာမ. ကထံ? သီမာယ စတူသု ဒိသာသု ဌပိတနိမိတ္တေသု ပုရတ္ထိမဒိသာယ နိမိတ္တံ ကိတ္တေတွာ အနုက္ကမေန ဒက္ခိဏပစ္ဆိမဥတ္တရဒိသာသု နိမိတ္တာနိ ကိတ္တေတွာ ပုန ပုရတ္ထိမဒိသာယ နိမိတ္တံ ကိတ္တေတဗ္ဗံ, ဧဝံ ကတေ အခဏ္ဍနိမိတ္တာ နာမ ဟောတိ. ယဒိ ပန ပုရတ္ထိမဒိသာယ နိမိတ္တံ ကိတ္တေတွာ အနုက္ကမေန ဒက္ခိဏပစ္ဆိမဥတ္တရဒိသာသု နိမိတ္တာနိ ကိတ္တေတွာ ဌပေတိ, ပုန ပုရတ္ထိမဒိသာယ နိမိတ္တံ န ကိတ္တေတိ, ဧဝံ ခဏ္ဍနိမိတ္တာ နာမ ဟောတိ. အပရာပိ ခဏ္ဍနိမိတ္တာ နာမ ယာ အနိမိတ္တုပဂပါသာဏံ ဝါ ဗဟိသာရရုက္ခံ ဝါ ခါဏုကံ ဝါ ပံသုပုဉ္ဇံ ဝါ အန္တရာ ဧကံ နိမိတ္တံ ကတွာ သမ္မတာ. ပဗ္ဗတစ္ဆာယာဒီသု ယံ ကိဉ္စိ ဆာယံ နိမိတ္တံ ကတွာ သမ္မတာ ဆာယာနိမိတ္တာ နာမ. သဗ္ဗသော နိမိတ္တံ အကိတ္တေတွာ သမ္မတာ အနိမိတ္တာ နာမ. ဣမေဟိ တီဟိ ဒေါသေဟိ ဝိမုစ္စနတ္ထာယ နိမိတ္တကိတ္တနံ ကာတဗ္ဗံ. Then, to be freed from the three faults of invalidation mentioned as “broken-marker,” “shadow-marker,” and “markerless” (Pari. 486), the declaration of the markers should be made. Among these, a boundary designated with markers declared without connection is called a “broken-marker” boundary. How so? When the markers are established in the four directions of a boundary, after declaring the marker in the eastern direction, one should successively declare the markers in the southern, western, and northern directions, and then the marker in the eastern direction should be declared again. Done thus, it is called an “unbroken-marker” boundary. But if, after declaring the marker in the eastern direction and successively declaring the markers in the southern, western, and northern directions, one stops without again declaring the marker in the eastern direction, then it is called a “broken-marker” boundary. Another type of “broken-marker” boundary is that which is designated by making a single marker in between, such as a rock unsuitable as a marker, a tree without heartwood, a stump, or a pile of earth. A boundary designated by making any shadow, such as the shadow of a mountain, a marker, is called a “shadow-marker” boundary. A boundary designated without declaring any marker at all is called a “markerless” boundary. The declaration of the markers should be made to be freed from these three faults. ကထံ? ကမ္မဝါစာယ ပေါရာဏသီမာသမူဟနနံ ကတွာ ပရိသုဒ္ဓါယ ကေဝလာယ ဂါမသီမာယ သံဃေန ယထာဇ္ဈာသယံ ဂဟိတပ္ပမာဏဿ [Pg.369] သီမမဏ္ဍလဿ စတူသု ဝါ ဒိသာသု အဋ္ဌသု ဝါ ဒိသာသု နိမိတ္တုပဂေ ဟေဋ္ဌိမပရိစ္ဆေဒေန ဒွတ္တိံသပလဂုဠပိဏ္ဍပ္ပမာဏေ, ဥက္ကဋ္ဌပရိစ္ဆေဒေန ဟတ္ထိပ္ပမာဏတော ဦနပ္ပမာဏေ ပါသာဏေ ဌပေတွာ နိမိတ္တာနံ အန္တော ဌိတေန ကမ္မဝါစာပါဌကေန ဝိနယဓရေန ‘‘ပုရတ္ထိမာယ ဒိသာယ ကိံ နိမိတ္တ’’န္တိ ပုစ္ဆိတဗ္ဗံ. အညေန ‘‘ပါသာဏော, ဘန္တေ’’တိ ဝတ္တဗ္ဗံ. ပုန ဝိနယဓရေန ‘‘ဧသော ပါသာဏော နိမိတ္တ’’န္တိ ဝတွာ ကိတ္တေတဗ္ဗံ. ဣမိနာ နယေန သီမမဏ္ဍလံ ပဒက္ခိဏံ ကရောန္တေန ‘‘ပုရတ္ထိမာယ အနုဒိသာယ, ဒက္ခိဏာယ ဒိသာယ, ဒက္ခိဏာယ အနုဒိသာယ, ပစ္ဆိမာယ ဒိသာယ, ပစ္ဆိမာယ အနုဒိသာယ, ဥတ္တရာယ ဒိသာယ, ဥတ္တရာယ အနုဒိသာယ ကိံ နိမိတ္တံ? ပါသာဏော, ဘန္တေ. ဧသော ပါသာဏော နိမိတ္တ’’န္တိ ကိတ္တေတွာ ပုန ‘‘ပုရတ္ထိမာယ ဒိသာယ ကိံ နိမိတ္တံ? ပါသာဏော, ဘန္တေ. ဧသော ပါသာဏော နိမိတ္တ’’န္တိ ကိတ္တေတွာ နိဋ္ဌပေတဗ္ဗံ. ဝုတ္တဉှိ ကင်္ခါဝိတရဏိယံ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ‘‘ခဏ္ဍနိမိတ္တာ နာမ အဃဋိတနိမိတ္တာ ဝုစ္စတီ’’တိအာဒိ. ဧဝံ နိမိတ္တကိတ္တနေန ‘‘ခဏ္ဍနိမိတ္တာ ဆာယာနိမိတ္တာ အနိမိတ္တာ’’တိ ဝုတ္တေဟိ တီဟိ ဝိပတ္တိဒေါသေဟိ ဝိမုတ္တာ ဟောတိ. How? Having performed the removal of the old boundary with a formal act, within the entirely pure village boundary, the Sangha should determine according to their wish the extent of the boundary circle. In the four or the eight directions, stones that serve as markers should be placed, with the minimum limit being the size of a lump of thirty-two palas, and with the maximum limit being a size less than that of an elephant. The Vinaya-holder who recites the formal act, standing inside the markers, should ask, “What is the marker in the eastern direction?” Another should reply, “A stone, Venerable Sir.” Then the Vinaya-holder should declare, “This stone is the marker.” Proceeding clockwise around the boundary circle in this manner, he should ask concerning the eastern sub-direction, the southern direction, the southern sub-direction, the western direction, the western sub-direction, the northern direction, and the northern sub-direction, “What is the marker?” and upon receiving the reply, “A stone, Venerable Sir,” he should declare, “This stone is the marker.” Finally, he should return to the eastern direction and ask again, “What is the marker in the eastern direction?” and upon receiving the reply, “A stone, Venerable Sir,” he should declare, “This stone is the marker,” and thus conclude. For it was said in the Kaṅkhāvitaraṇī Aṭṭhakathā (Nidāna-vaṇṇanā): “A ‘broken-marker’ is called an unconnected marker,” and so on. By this declaration of the markers, it is freed from the three faults of invalidation mentioned as “broken-marker,” “shadow-marker,” and “markerless.” တတော ပရံ ‘‘ဗဟိသီမေ ဌိတသမ္မတာ’’တိ (ပရိ. ၄၈၆) ဝုတ္တဝိပတ္တိဒေါသတော ဝိမုစ္စနတ္ထံ သီမာသမ္မုတိကမ္မဝါစာပါဌကာလေ သံဃဿ ဌိတဋ္ဌာနံ ဇာနိတဗ္ဗံ. ကထံ? ယဒိ နိမိတ္တာနိ ကိတ္တေတွာ သံဃော နိမိတ္တာနံ ဗဟိ ဌတွာ ကမ္မဝါစာယ သီမံ သမ္မန္နတိ, ဗဟိသီမေ ဌိတသမ္မတာ နာမ ဟောတိ, သီမာ န ဟောတိ, တသ္မာ နိမိတ္တာနိ ကိတ္တေတွာ သံဃေန နိမိတ္တာနံ အန္တော ဌတွာ ကမ္မဝါစာယ သီမာ သမ္မန္နိတဗ္ဗာ. ဝုတ္တဉှေတံ ကင်္ခါဝိတရဏိယံ ‘‘ဗဟိသီမေ ဌိတသမ္မတာ နာမ နိမိတ္တာနိ ကိတ္တေတွာ နိမိတ္တာနံ ဗဟိ ဌိတေန သမ္မတာ’’တိ. ဧဝံ သီမာသမ္မန္နနဋ္ဌာနနိယမေန ‘‘ဗဟိသီမေ ဌိတသမ္မတာ’’တိ (ပရိ. ၄၈၆) ဝုတ္တဝိပတ္တိဒေါသတော မုတ္တာ ဟောတိ. Then, to be freed from the fault of invalidation mentioned as “designated while standing outside the boundary” (Pari. 486), the location of the Sangha should be known at the time of reciting the formal act for the designation of the boundary. How? If, after declaring the markers, the Sangha stands outside the markers and designates the boundary through the formal act, it is called “designated while standing outside the boundary”; it is not a boundary. Therefore, after declaring the markers, the Sangha should stand inside the markers and designate the boundary through the formal act. And this is stated in the Kaṅkhāvitaraṇī: “‘Designated while standing outside the boundary’ means designated by one who, after declaring the markers, is standing outside the markers.” Thus, by the rule concerning the place of boundary designation, it is freed from the fault of invalidation mentioned as “designated while standing outside the boundary” (Pari. 486). တတော [Pg.370] ပရံ ‘‘နဒိယံ သမ္မတာ, သမုဒ္ဒေ သမ္မတာ, ဇာတဿရေ သမ္မတာ’’တိ (ပရိ. ၄၈၆) ဝုတ္တေဟိ တီဟိ ဝိပတ္တိဒေါသေဟိ စ ဝိမုစ္စနတ္ထံ ဧဝံ မနသိ ကာတဗ္ဗံ – ‘‘သဗ္ဗာ, ဘိက္ခဝေ, နဒီ အသီမာ, သဗ္ဗော သမုဒ္ဒေါ အသီမော, သဗ္ဗော ဇာတဿရော အသီမော’’တိ (မဟာဝ. ၁၄၇) ဘဂဝတာ ဝစနတော နဒီသမုဒ္ဒဇာတဿရေသု သမ္မတာ သီမာ န ဟောတိ, ပေါရာဏသီမဝိဂတာယ သုဒ္ဓါယ ဂါမသီမာယ သမ္မတာ ဧဝ သီမာ ဟောတိ, တသ္မာ ဂါမသီမာယမေဝ ဗဒ္ဓသီမာ သမ္မန္နိတဗ္ဗာ, န နဒီအာဒီသူတိ. ဝုတ္တဉှိ ကင်္ခါဝိတရဏိယံ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ‘‘နဒိယာ သမုဒ္ဒေ ဇာတဿရေ သမ္မတာ နာမ ဧတေသု နဒီအာဒီသု သမ္မတာ’’တိအာဒိ. ဧတ္တာဝတာ ‘‘အယံ သီမာ အတိခုဒ္ဒိကာ, အတိမဟန္တီ, ခဏ္ဍနိမိတ္တာ, ဆာယာနိမိတ္တာ, အနိမိတ္တာ, ဗဟိသီမေ ဌိတသမ္မတာ, နဒိယံ သမ္မတာ, သမုဒ္ဒေ သမ္မတာ, ဇာတဿရေ သမ္မတာ, သီမာယ သီမံ သမ္ဘိန္ဒန္တေန သမ္မတာ, သီမာယ သီမံ အဇ္ဈောတ္ထရန္တေန သမ္မတာ’’တိ (ပရိ. ၄၈၆) ဝုတ္တေဟိ ဧကာဒသဟိ ဒေါသေဟိ ဝိမုတ္တာ ဟုတွာ ‘‘အဗ္ဘာ မဟိကာ ဓူမော ရဇော ရာဟူ’’တိ ဝုတ္တေဟိ ပဉ္စဟိ ဥပက္ကိလေသေဟိ မုတ္တံ စန္ဒမဏ္ဍလံ ဝိယ, သူရိယမဏ္ဍလံ ဝိယ စ သုပရိသုဒ္ဓါ ဟောတိ. Then, to be freed from the three faults of invalidation mentioned as 'designated in a river, in the ocean, or in a natural lake' (Pari. 486), one should reflect thus: 'All rivers, monks, are boundless; all oceans are boundless; all natural lakes are boundless' (Mahāva. 147). Due to the Blessed One's statement, a boundary designated in rivers, oceans, or natural lakes is not a boundary. Only a boundary designated within a pure village boundary, free from ancient boundaries, is a boundary. Therefore, a fixed boundary should be designated only within the village boundary, not in rivers and so forth. As stated in the Kaṅkhāvitaraṇī (Kaṅkhā. Aṭṭha. Nidānavaṇṇanā): 'Designated in a river, ocean, or natural lake means one designated in these places,' and so on. To this extent, having become free from the eleven faults mentioned as 'this boundary is too small, too large, a broken-marker boundary, a shadow-marker boundary, a markerless boundary, designated while standing outside the boundary, designated in a river, designated in the ocean, designated in a natural lake, designated by splitting a boundary with another, and designated by overlapping a boundary' (Pari. 486), and being free from the five defilements mentioned as 'clouds, mist, smoke, dust, and eclipses,' it becomes perfectly pure, like the disc of the moon or the disc of the sun. တိဝိဓသမ္ပတ္တိ နာမ နိမိတ္တသမ္ပတ္တိပရိသသမ္ပတ္တိကမ္မဝါစာသမ္ပတ္တိယော. တာသု ‘‘ပဗ္ဗတနိမိတ္တံ ပါသာဏနိမိတ္တံ ဝနနိမိတ္တံ ရုက္ခနိမိတ္တံ မဂ္ဂနိမိတ္တံ ဝမ္မိကနိမိတ္တံ နဒီနိမိတ္တံ ဥဒကနိမိတ္တ’’န္တိ (မဟာဝ. ၁၃၈) ဝုတ္တေသု အဋ္ဌသု နိမိတ္တေသု တဿံ တဿံ ဒိသာယံ ယထာလဒ္ဓါနိ နိမိတ္တာနိ ကိတ္တေတွာ သမ္မန္နိတဗ္ဗာ. ဝုတ္တဉှိ ကင်္ခါဝိတရဏိယံ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ‘‘ပုရတ္ထိမာယ ဒိသာယ ကိံနိမိတ္တံ? ပါသာဏော, ဘန္တေ. ဧသော ပါသာဏော နိမိတ္တန္တိအာဒိနာ နယေန ကိတ္တေတွာ သမ္မတာ’’တိ. တေသု စ အဋ္ဌသု နိမိတ္တေသု ရုက္ခနိမိတ္တာဒီနံ ယထာဇ္ဈာသယဋ္ဌာနေသု ဒုလ္လဘဘာဝတော ဝဍ္ဎိတွာ ဒွိန္နံ ဗဒ္ဓသီမာနံ သင်္ကရကရဏတော စ ပါသာဏနိမိတ္တဿ ပန တထာ [Pg.371] သင်္ကရကရဏာဘာဝတော ယထိစ္ဆိတဋ္ဌာနံ အာဟရိတွာ ဌပေတုံ သုကရဘာဝတော စ သီမံ ဗန္ဓန္တေဟိ ဘိက္ခူဟိ သီမမဏ္ဍလဿ သမန္တာ နိမိတ္တူပဂါ ပါသာဏာ ဌပေတဗ္ဗာ. တေန ဝုတ္တံ မဟာဝဂ္ဂဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၃၈) ‘‘တံ ဗန္ဓန္တေဟိ သမန္တာ နိမိတ္တူပဂါ ပါသာဏာ ဌပေတဗ္ဗာ’’တိ. ဝိမတိဝိနောဒနိယဉ္စ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၃၈) ‘‘နိမိတ္တူပဂါ ပါသာဏာ ဌပေတဗ္ဗာတိ ဣဒံ ယထာရုစိတဋ္ဌာနေ ရုက္ခနိမိတ္တာဒီနံ ဒုလ္လဘတာယာ’’တိအာဒိ. ဧတ္တာဝတာ နိမိတ္တသမ္ပတ္တိသင်္ခါတံ ပဌမင်္ဂံ သူပပန္နံ ဟောတိ. The threefold success is: success of the markers, success of the assembly, and success of the formal act. Among these, concerning the eight markers mentioned—'a mountain marker, a rock marker, a forest marker, a tree marker, a road marker, an anthill marker, a river marker, a water marker' (Mahāvagga 138)—the markers obtained in each direction should be declared and designated. For it is said in the Kaṅkhāvitaraṇī (Kaṅkhā. Aṭṭha. Nidānavaṇṇanā): 'Designated after having declared in this manner: “What is the marker in the eastern direction? A rock, venerable sir. This rock is the marker,”' and so on. Among these eight markers, because tree markers and others are difficult to obtain in desired locations, and because by growing they can cause a confusion of the boundaries of two fixed areas, whereas a rock marker does not cause such confusion, and because it is easy to bring and place a rock in any desired location, monks establishing a boundary should place rocks to serve as markers around the boundary circle. Thus, it is said in the Mahāvagga Commentary (Mahāvagga Aṭṭhakathā 138): 'Those establishing it should place rocks to serve as markers all around.' And in the Vimativinodanī (Vinaya Ṭīkā, Mahāvagga 2.138): '“Rocks to serve as markers should be placed”—this is because tree markers and others are hard to find in suitable places,' and so on. Thus far, the first factor, called success of the markers, is well accomplished. တတော သီမာသမ္မုတိကရဏတ္ထံ သဗ္ဗန္တိမေန ပရိစ္ဆေဒေန စတ္တာရော ဘိက္ခူ သန္နိပတိတွာ ယာဝတာ တသ္မိံ ဂါမေ ဗဒ္ဓသီမံ ဝါ နဒီသမုဒ္ဒဇာတဿရေ ဝါ အနောက္ကမိတွာ ဌိတာ ဘိက္ခူ သန္တိ, သဗ္ဗေ တေ ဟတ္ထပါသေ ဝါ ကတွာ ဆန္ဒံ ဝါ အာဟရိတွာ ယာ သီမာ သမ္မတာ, သာ ပရိသသမ္ပတ္တိယုတ္တာ နာမ ဟောတိ. တေန ဝုတ္တံ ကင်္ခါဝိတရဏိယံ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ‘‘ပရိသသမ္ပတ္တိယုတ္တာ နာမ သဗ္ဗန္တိမေန ပရိစ္ဆေဒေန စတူဟိ ဘိက္ခူဟိ သန္နိပတိတွာ’’တိအာဒိ. အထ တံ သီမံ ဗန္ဓန္တာ ဘိက္ခူ သာမန္တဝိဟာရေသု ဝသန္တေ ဘိက္ခူ တဿ တဿ ဝိဟာရဿ သီမာပရိစ္ဆေဒံ ပုစ္ဆိတွာ ယေ ဗဒ္ဓသီမဝိဟာရာ, တေသံ သီမာယ သီမန္တရိကံ ဌပေတွာ, ယေ အဗဒ္ဓသီမဝိဟာရာ, တေသံ သီမာယ ဥပစာရံ ဌပေတွာ ဒိသာစာရိကဘိက္ခူနံ နိဿဉ္စာရသမယေ ယဒိ ဧကသ္မိံယေဝ ဂါမက္ခေတ္တေ သီမံ ဗန္ဓိတုကာမာ, တသ္မိံ ယေ ဘိက္ခူ ဗဒ္ဓသီမဝိဟာရာ, တေသံ ပေသေတဗ္ဗံ ‘‘အဇ္ဇ မယံ သီမံ ဗန္ဓိဿာမ, တုမှေ သကသကသီမာပရိစ္ဆေဒတော မာ နိက္ခမထာ’’တိ. ယေ အဗဒ္ဓသီမဝိဟာရာ, တေ သဗ္ဗေ ဧကဇ္ဈံ သန္နိပါတာပေတဗ္ဗာ, ဆန္ဒာရဟာနံ ဆန္ဒော အာဟရိတဗ္ဗော. Then, for the purpose of establishing a boundary, with a minimum complement of four monks assembled, and with as many monks as are present in that village—who are standing without having entered an established boundary or a river, ocean, or natural lake—all brought within hand's reach or their consent obtained, the boundary thus established is called one endowed with a complete assembly. Thus it was said in the Kaṅkhāvitaraṇī (Kaṅkhā. Aṭṭha. Nidānavaṇṇanā): 'Endowed with a complete assembly means by a final complement of four monks having assembled,' and so on. Then, monks establishing that boundary should inquire from the monks residing in neighboring monasteries about the boundary limit of each respective monastery. For those monasteries with established boundaries, an interval between boundaries should be left. For those without established boundaries, an approach-area should be left at their boundary. If, at a time when wandering monks are not travelling, they wish to establish the boundary within a single village-field, a message should be sent to those monks in monasteries with established boundaries: 'Today we will establish the boundary—do not go out from your respective boundary limits.' Those from monasteries without established boundaries should all be made to assemble together, and the consent of those eligible to give consent should be brought. ယဒိ အညံ ဂါမက္ခေတ္တမ္ပိ အန္တောကတ္တုကာမာ, တတ္ထ နိဝါသိနော ဘိက္ခူ သမာနသံဝါသကသီမာသမ္မန္နနကာလေ အာဂန္တုမ္ပိ [Pg.372] အနာဂန္တုမ္ပိ ဝဋ္ဋန္တိ. အဝိပ္ပဝါသသီမာသမ္မန္နနကာလေ ပန အန္တောနိမိတ္တဂတေဟိ ဘိက္ခူဟိ အာဂန္တဗ္ဗံ, အနာဂစ္ဆန္တာနံ ဆန္ဒော အာဟရိတဗ္ဗော. ဝုတ္တဉှေတံ သမန္တပါသာဒိကာယံ (မဟာဝ. အဋ္ဌ. ၁၃၈) ‘‘တံ ဗန္ဓိတုကာမေဟိ သာမန္တဝိဟာရေသု ဘိက္ခူ’’တိအာဒိ. ဧဝံ ဘိက္ခူသု သန္နိပတိတေသု ဆန္ဒာရဟာနံ ဆန္ဒေ အာဟဋေ တေသု တေသု မဂ္ဂေသု နဒီတိတ္ထဂါမဒွါရာဒီသု စ အာဂန္တုကဘိက္ခူနံ သီဃံ သီဃံ ဟတ္ထပါသာနယနတ္ထဉ္စ ဗဟိသီမကရဏတ္ထဉ္စ အာရာမိကသာမဏေရေ ဌပေတွာ ဘေရိသညံ ဝါ သင်္ခသညံ ဝါ ကာရာပေတွာ နိမိတ္တကိတ္တနာနန္တရံ ဝုတ္တာယ ‘‘သုဏာတု မေ, ဘန္တေ သံဃော’’တိအာဒိကာယ (မဟာဝ. ၁၃၉) ကမ္မဝါစာယ သီမာ ဗန္ဓိတဗ္ဗာ. ဝုတ္တဉှိ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၃၈) ‘‘ဧဝံ သန္နိပတိတေသု ပန ဘိက္ခူသူ’’တိအာဒိ. ဧတ္တာဝတာ ပရိသသမ္ပတ္တိသင်္ခါတံ ဒုတိယင်္ဂံ သူပပန္နံ ဟောတိ. If they wish to include another village-field within the boundary, the resident monks are permitted to be either present or absent at the time of establishing the common-residence boundary. However, at the time of establishing the non-separation boundary, monks who have gone within the markers must come, and for those who do not come, their consent must be brought. This is stated in the Samantapāsādikā (Mahāva. Aṭṭha. 138): 'By those who wish to establish it, monks in neighboring monasteries...' and so on. Thus, when the monks have assembled and the consent of those eligible to give consent has been brought, having stationed monastery attendants and novices on the various paths, at river crossings, village gates, and so on, for the purpose of quickly bringing incoming monks within hand's reach or for keeping them outside the boundary, and having caused a drum signal or a conch signal to be made, immediately after the announcement of the markers, the boundary should be established by means of the formal act beginning with 'Venerable sirs, may the Saṅgha hear me,' etc. (Mahāva. 139). For it is stated in the commentary (Mahāva. Aṭṭha. 138): 'When the monks have thus assembled,' and so on. By this much, the second factor, known as the completeness of the assembly, becomes well-established. တတော ပရံ ကမ္မဝါစာပါဌသမယေ ‘‘သီမံ, ဘိက္ခဝေ, သမ္မန္နန္တေန ပဌမံ သမာနသံဝါသကသီမာ သမ္မန္နိတဗ္ဗာ, ပစ္ဆာ တိစီဝရေန အဝိပ္ပဝါသော သမ္မန္နိတဗ္ဗော’’တိ (မဟာဝ. ၁၄၄) ဝစနတော ပဌမံ သမာနသံဝါသကသီမာ သမ္မန္နိတဗ္ဗာ, ပစ္ဆာ အဝိပ္ပဝါသသီမာ သမ္မန္နိတဗ္ဗာ, သမာနသံဝါသကကမ္မဝါစာပရိယောသာနေယေဝ နိမိတ္တာနိ ဗဟိ ကတွာ နိမိတ္တာနံ အန္တောပမာဏေနေဝ သမာနသံဝါသကသီမာ စတုနဟုတာဓိကဒွိလက္ခယောဇနပုထုလံ မဟာပထဝိံ ဝိနိဝိဇ္ဈိတွာ ပထဝီသန္ဓာရကဥဒကံ ပရိယန္တံ ကတွာ ဂတာ. တေန ဝုတ္တံ သမန္တပါသာဒိကာယံ ‘‘ကမ္မဝါစာပရိယောသာနေယေဝ…ပေ… ဂတာ ဟောတီ’’တိ. အဝိပ္ပဝါသကမ္မဝါစာပရိယောသာနေ အဝိပ္ပဝါသသီမာ ယဒိ အန္တောသီမာယ ဂါမော အတ္ထိ, ဂါမဉ္စ ဂါမူပစာရဉ္စ မုဉ္စိတွာ သမာနသံဝါသကသီမာယ ဂတပရိစ္ဆေဒေနေဝ ဂတာ. ဣတိ တိစီဝရေန အဝိပ္ပဝါသသီမာ ဂါမဉ္စ ဂါမူပစာရဉ္စ န အဝတ္ထရတိ, သမာနသံဝါသကသီမာဝ အဝတ္ထရတိ, သမာနသံဝါသကသီမာ အတ္တနော ဓမ္မတာယ [Pg.373] ဂစ္ဆတိ. အဝိပ္ပဝါသသီမာ ပန ယတ္ထ သမာနသံဝါသကသီမာ, တတ္ထေဝ ဂစ္ဆတိ. တေန ဝုတ္တံ သမန္တပါသာဒိကာယံ ‘‘ဣတိ ဘိက္ခူနံ အဝိပ္ပဝါသသီမာ…ပေ… ဂစ္ဆတီ’’တိ. တသ္မာ – Thereafter, at the time of reciting the formal act, according to the saying (Mahāvagga 144): 'Monks, by one establishing a boundary, first the sīmā of common residence should be established, and afterward the non-separation with the three robes should be established.' Therefore, first the sīmā of common residence should be established, and afterward the non-separation sīmā should be established. At the very conclusion of the formal act for common residence, the markers having been made external, the sīmā of common residence, by the very measure within the markers, extends, piercing through the great earth, two hundred and forty thousand yojanas wide, having made the earth-supporting water its limit. Thus it is said in the Samantapāsādikā: 'At the very conclusion of the formal act... it has extended.' At the conclusion of the formal act for non-separation, if there is a village within the sīmā, the non-separation sīmā, excluding the village and the village-precincts, extends only by the same limit reached by the sīmā of common residence. Thus, the non-separation sīmā with the three robes does not encompass the village and its precincts; only the sīmā of common residence encompasses them. The sīmā of common residence extends according to its own nature. The non-separation sīmā, however, extends only where the sīmā of common residence extends. Thus it is said in the Samantapāsādikā: 'Thus, the non-separation sīmā of the monks... extends.' Therefore— ‘‘သုဏာတု မေ, ဘန္တေ သံဃော, ယာဝတာ သမန္တာ နိမိတ္တာ ကိတ္တိတာ. ယဒိ သံဃဿ ပတ္တကလ္လံ, သံဃော ဧတေဟိ နိမိတ္တေဟိ သီမံ သမ္မန္နေယျ သမာနသံဝါသံ ဧကူပေါသထံ, ဧသာ ဉတ္တိ. Venerable sirs, may the Saṅgha hear me. Insofar as the markers have been announced all around, if it is the proper time for the Saṅgha, the Saṅgha should, with these markers, establish a boundary for common residence and a single Uposatha. This is the motion. ‘‘သုဏာတု မေ, ဘန္တေ သံဃော, ယာဝတာ သမန္တာ နိမိတ္တာ ကိတ္တိတာ, သံဃော ဧတေဟိ နိမိတ္တေဟိ သီမံ သမ္မန္နတိ သမာနသံဝါသံ ဧကူပေါသထံ. ယဿာယသ္မတော ခမတိ ဧတေဟိ နိမိတ္တေဟိ သီမာယ သမ္မုတိ သမာနသံဝါသာယ ဧကူပေါသထာယ, သော တုဏှဿ. ယဿ နက္ခမတိ, သော ဘာသေယျ. သမ္မတာ သာ သီမာ သံဃေန ဧတေဟိ နိမိတ္တေဟိ သမာနသံဝါသာ ဧကူပေါသထာ, ခမတိ သံဃဿ, တသ္မာ တုဏှီ. ဧဝမေတံ ဓာရယာမီ’’တိ (မဟာဝ. ၁၃၉). Venerable sirs, may the Saṅgha hear me. Insofar as the markers have been announced all around, the Saṅgha establishes a boundary with these markers for common residence and a single Uposatha. To whichever venerable one the establishment of the boundary with these markers for common residence and a single Uposatha is agreeable, he should be silent. To whom it is not agreeable, he should speak. This boundary has been established by the Saṅgha with these markers for common residence and a single Uposatha. It is agreeable to the Saṅgha, therefore it is silent. Thus do I hold this. ဧသာ သမာနသံဝါသကကမ္မဝါစာ, This is the formal act for common residence. ‘‘သုဏာတု မေ, ဘန္တေ သံဃော, ယာ သာ သံဃေန သီမာ သမ္မတာ သမာနသံဝါသာ ဧကူပေါသထာ. ယဒိ သံဃဿ ပတ္တကလ္လံ, သံဃော တံ သီမံ တိစီဝရေန အဝိပ္ပဝါသံ သမ္မန္နေယျ ဌပေတွာ ဂါမဉ္စ ဂါမူပစာရဉ္စ, ဧသာ ဉတ္တိ. Venerable sirs, may the Saṅgha hear me. That boundary which has been established by the Saṅgha for common residence and a single Uposatha—if it is the proper time for the Saṅgha, the Saṅgha should establish that boundary as a non-separation for the three robes, excluding the village and the village-precincts. This is the motion. ‘‘သုဏာတု မေ, ဘန္တေ သံဃော, ယာ သာ သံဃေန သီမာ သမ္မတာ သမာနသံဝါသာ ဧကူပေါသထာ. သံဃော တံ သီမံ တိစီဝရေန အဝိပ္ပဝါသံ သမ္မန္နတိ ဌပေတွာ ဂါမဉ္စ ဂါမူပစာရဉ္စ. ယဿာယသ္မတော ခမတိ ဧတိဿာ သီမာယ တိစီဝရေန အဝိပ္ပဝါသသမ္မုတိ ဌပေတွာ [Pg.374] ဂါမဉ္စ ဂါမူပစာရဉ္စ, သော တုဏှဿ. ယဿ နက္ခမတိ, သော ဘာသေယျ. သမ္မတာ သာ သီမာ သံဃေန တိစီဝရေန အဝိပ္ပဝါသာ ဌပေတွာ ဂါမဉ္စ ဂါမူပစာရဉ္စ, ခမတိ သံဃဿ, တသ္မာ တုဏှီ. ဧဝမေတံ ဓာရယာမီ’’တိ (မဟာဝ. ၁၄၄). Venerable sirs, may the Saṅgha hear me. That boundary which has been established by the Saṅgha for common residence and a single Uposatha—the Saṅgha establishes that boundary as a non-separation for the three robes, excluding the village and the village-precincts. To whichever venerable one the establishment of this boundary as a non-separation for the three robes, excluding the village and the village-precincts, is agreeable, he should be silent. To whom it is not agreeable, he should speak. This boundary has been established by the Saṅgha as a non-separation for the three robes, excluding the village and the village-precincts. It is agreeable to the Saṅgha, therefore it is silent. Thus do I hold this. ဧသာ အဝိပ္ပဝါသကမ္မဝါစာ ဉတ္တိဒေါသအနုဿာဝနာဒေါသေ အနုဋ္ဌပေတွာ သုဋ္ဌု ဘဏိတဗ္ဗာ. ဧတ္တာဝတာ ကမ္မဝါစာသမ္ပတ္တိသင်္ခါတံ တတိယင်္ဂံ သူပပန္နံ ဟောတိ. This formal act of non-separation should be well-recited, without giving rise to faults in the motion or faults in the proclamation. By this much, the third factor, known as the perfection of the formal act, becomes well-established. ဧဝမယံ သီမာ အန္တော မဏိဝိမာနံ ဗဟိ ရဇတပရိက္ခိတ္တံ ဝိမာနသာမိကဒေဝပုတ္တောတိ ဣမေဟိ တီဟိ အင်္ဂေဟိ သမ္ပန္နံ စန္ဒမဏ္ဍလံ ဝိယ, အန္တော ကနကဝိမာနံ ဗဟိ ဖလိကပရိက္ခိတ္တံ ဝိမာနသာမိကဒေဝပုတ္တောတိ ဣမေဟိ တီဟိ အင်္ဂေဟိ သမ္ပန္နံ သူရိယမဏ္ဍလံ ဝိယ စ နိမိတ္တသမ္ပတ္တိပရိသသမ္ပတ္တိကမ္မဝါစာသမ္ပတ္တိသင်္ခါတေဟိ တီဟိ အင်္ဂေဟိ သမ္ပန္နာ ဟုတွာ အတိဝိယ သောဘတိ ဝိရောစတိ, ဇိနသာသနဿ စိရဋ္ဌိတိကာရဏဘူတာ ဟုတွာ တိဋ္ဌတီတိ ဒဋ္ဌဗ္ဗံ. ဝုတ္တဉှေတံ ဥပေါသထက္ခန္ဓကပါဠိယံ ‘‘သီမံ, ဘိက္ခဝေ, သမ္မန္နန္တေန ပဌမံ သမာနသံဝါသကသီမာ သမ္မန္နိတဗ္ဗာ’’တိအာဒိ. Thus this sīmā, like the moon-disc, complete with these three factors—a jeweled mansion within, a silver perimeter without, and the deity who is lord of the mansion—and like the sun-disc, complete with these three factors—a golden mansion within, a crystal perimeter without, and the deity who is lord of the mansion—having become complete with the three factors known as the perfection of the markers, the perfection of the assembly, and the perfection of the formal act, shines and glows exceedingly, and it should be understood that it stands, having become a cause for the long duration of the Conqueror's Dispensation. For this was said in the Uposathakkhandhaka Pāḷi: 'Monks, by one establishing a boundary, first a sīmā of common residence should be established,' and so on. ‘‘နိမိတ္တေန နိမိတ္တံ သမ္ဗန္ဓိတွာ’’တိ ဧတ္ထ ပန ပုဗ္ဗေ ဝုတ္တနယေနေဝ ပုရတ္ထိမဒိသတော ပဋ္ဌာယ ပဒက္ခိဏံ ကတွာ သဗ္ဗနိမိတ္တာနိ ကိတ္တေတွာ ဥတ္တရာနုဒိသံ ပတွာ တတ္ထေဝ အဋ္ဌပေတွာ ပုဗ္ဗေ ကိတ္တိတံ ပုရတ္ထိမဒိသာယ နိမိတ္တံ ပုန ကိတ္တေတွာ သမ္မတာတိ အတ္ထော. ဧဝံ သမ္မတာ အယံ သီမာ ဧကာဒသဟိ ဝိပတ္တီဟိ မုတ္တာ, တီဟိ သမ္ပတ္တီဟိ သမန္နာဂတာ ဟုတွာ သဗ္ဗာကာရသမ္ပန္နာ ပဉ္စဝဿသဟဿပရိမာဏကာလံ အပရိမာဏံ ဘိက္ခူနံ အပလောကနာဒိစတုဗ္ဗိဓကမ္မကရဏဋ္ဌာနဘူတာ ဗဒ္ဓသီမာ ဟောတီတိ ဒဋ္ဌဗ္ဗာ. "Connecting landmark to landmark"—here, following the method previously described, beginning from the eastern direction, one should proceed clockwise, reciting all the landmarks, and upon reaching the northern intermediate direction, concluding there, one should recite again the landmark of the eastern direction that was previously recited; this is the meaning of 'agreed upon.' In this way, this boundary, being free from eleven defects and endowed with three perfections, complete in every way, should be regarded as an established boundary, lasting for a period of five thousand years, serving as the place for performing the four kinds of monastic acts, such as proclamation and others, for an immeasurable number of monks. ယဒိ [Pg.375] ပန သခဏ္ဍသီမံ မဟာသီမံ ဗန္ဓိတုကာမာ, ပုဗ္ဗေ ဝုတ္တနယေန သုဋ္ဌု သောဓေတွာ သမူဟနိတပေါရာဏသီမာယ ကေဝလာယ ပကတိဂါမသီမာယ ဝါ ဝိသုံဂါမသီမာယ ဝါ ဗန္ဓိတဗ္ဗာ, တာသု စ ဒွီသု သီမာသုပဗ္ဗဇ္ဇုပသမ္ပဒါဒီနံ သံဃကမ္မာနံ သုခကရဏတ္ထံ သီမာ ပဌမံ ဗန္ဓိတဗ္ဗာ, တံ ပန ဗန္ဓန္တေဟိ ဝတ္တံ ဇာနိတဗ္ဗံ. သစေ ဟိ ဗောဓိစေတိယဘတ္တသာလာဒီနိ သဗ္ဗဝတ္ထူနိ ပတိဋ္ဌာပေတွာ ကတဝိဟာရေ ဗန္ဓန္တိ, ဝိဟာရမဇ္ဈေ ဗဟူနံ သမောသရဏဋ္ဌာနေ အဗန္ဓိတွာ ဝိဟာရပစ္စန္တေ ဝိဝိတ္တောကာသေ ဗန္ဓိတဗ္ဗာ. အကတဝိဟာရေ ဗန္ဓန္တေဟိ ဗောဓိစေတိယာဒီနံ သဗ္ဗဝတ္ထူနံ ပတိဋ္ဌာနံ သလ္လက္ခေတွာ ယထာ ပတိဋ္ဌိတေသု ဝတ္ထူသု ဝိဟာရပစ္စန္တေ ဝိဝိတ္တောကာသေ ဟောတိ, ဧဝံ ဗန္ဓိတဗ္ဗာ. တထာ ဟိ ဝုတ္တံ သမန္တပါသာဒိကာယံ (မဟာဝ. အဋ္ဌ. ၁၃၈) ‘‘ဣမံ ပန သမာနသံဝါသကသီမံ သမ္မန္နန္တေဟီ’’တိအာဒိ. If they wish to establish a great boundary with a sectional boundary, having first thoroughly cleaned it as previously described and removed the old boundary, it should be established on what is only a natural village boundary or on a separate village boundary. And within those boundaries, a boundary should first be established for the convenient performance of Sangha acts such as ordination and higher ordination; when establishing it, the proper procedure should be known. If they establish the boundary in a constructed monastery, having already established all structures such as the Bodhi tree, cetiya, and dining hall, they should not establish it in the middle of the monastery where many gather, but rather in a secluded area at the monastery’s edge. If they establish the boundary in an unconstructed monastery, they should carefully consider the placement of all structures like the Bodhi tree and cetiya, and establish the boundary so that when the structures are established, it will be in a secluded area at the monastery’s edge. As stated in the Samantapāsādikā (Mahāva. Aṭṭha. 138): "When authorizing this boundary of common residence..." and so on. ကိတ္တကပ္ပမာဏာ ပန ခဏ္ဍသီမာ ဗန္ဓိတဗ္ဗာတိ? ဟေဋ္ဌိမပရိစ္ဆေဒေန သစေ ဧကဝီသတိ ဘိက္ခူ ဂဏှာတိ, ဝဋ္ဋတိ, တတော ဩရံ န ဝဋ္ဋတိ. ပရံ ဘိက္ခုသဟဿံ ဂဏှန္တီပိ ဝဋ္ဋတိ. ဝုတ္တဉှိ အဋ္ဌကထာယံ (မဟာဝ. ၁၃၈) ‘‘သာ ဟေဋ္ဌိမပရိစ္ဆေဒေနာ’’တိအာဒိ. ဧကဝီသတိ ဘိက္ခူတိ စ နိသိန္နေ သန္ဓာယ ဝုတ္တံ, ဣဒဉ္စ အဗ္ဘာနကရဏကာလေ ကမ္မာရဟဘိက္ခုနာ သဒ္ဓိံ ဝီသတိဂဏဿ သံဃဿ နိသီဒနပ္ပဟောနကတ္ထံ ဝုတ္တံ. ဝုတ္တဉှိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၃၈) ‘‘ဧကဝီသတိ ဘိက္ခူ’’တိအာဒိ. တံ ခဏ္ဍသီမံ ဗန္ဓန္တေဟိ ဘိက္ခူဟိ သီမမာဠကဿ သမန္တာ နိမိတ္တူပဂါ ပါသာဏာ ဌပေတဗ္ဗာ. အန္တောခဏ္ဍသီမာယမေဝ ဌတွာ ခဏ္ဍသီမာ ဗန္ဓိတဗ္ဗာ. ‘‘ဧသော ပါသာဏော နိမိတ္တ’’န္တိ ဧဝံ နိမိတ္တာနိ ကိတ္တေတွာ ကမ္မဝါစာယ သီမာ ဗန္ဓိတဗ္ဗာ, တဿာယေဝ သီမာယ ဒဠှီကမ္မတ္ထံ အဝိပ္ပဝါသကမ္မဝါစာ ကာတဗ္ဗာ. ဝုတ္တဉှိ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၃၈) ‘‘တံ ဗန္ဓန္တေဟီ’’တိအာဒိ. ဧဝံ ခဏ္ဍသီမံ သမ္မန္နိတွာ ဗဟိ သီမန္တရိကပါသာဏာ ဌပေတဗ္ဗာ. သီမန္တရိကာ ပစ္ဆိမကောဋိယာ ဧကရတနပ္ပမာဏာ [Pg.376] ဝဋ္ဋတိ, ဝိဒတ္ထိပ္ပမာဏာပိ စတုရင်္ဂုလပ္ပမာဏာပိ ဝဋ္ဋတိ. သစေ ပန ဝိဟာရော မဟာ ဟောတိ, ဒွေပိ တိဿောပိ တတုတ္တရိပိ ခဏ္ဍသီမာယော ဗန္ဓိတဗ္ဗာ. ဝုတ္တဉှိ အဋ္ဌကထာယံ ‘‘သီမံ သမ္မန္နိတွာ’’တိအာဒိ. How large should a khaṇḍasīmā (a sectional boundary) be established? According to the lower limit, if it accommodates twenty-one monks, it is valid; less than that is not valid. Even if it accommodates a thousand monks, it is still valid. As stated in the commentary (Mahāva. 138): "By the lower limit," etc. The phrase "twenty-one monks" refers to those seated, and this is said for the purpose of allowing the Sangha of twenty monks, along with the monk fit for the act, to sit without obstruction during the act of rehabilitation. As clarified in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.138): "Twenty-one monks," etc. When monks establish this khaṇḍasīmā, marker stones should be placed around the sīmamāḷaka (boundary enclosure). Standing within the khaṇḍasīmā itself, the khaṇḍasīmā should be established. After reciting the markers, such as, "This stone is a marker," the sīmā should be formally established through a motion (kammavācā). To reinforce this sīmā, a non-separation motion (avippavāsakammavācā) should also be performed. As stated in the commentary (Mahāva. Aṭṭha. 138): "When establishing it," etc. Having thus authorized the khaṇḍasīmā, intermediate boundary stones (sīmantarika) should be placed outside. The intermediate space, at a minimum, may be the size of one ratana; a vidatthi or even four fingerbreadths is also acceptable. However, if the monastery is large, two, three, or even more khaṇḍasīmās may be established. As stated in the commentary: "Having authorized the sīmā," etc. ဧဝံ ခဏ္ဍသီမံ သမ္မန္နိတွာ မဟာသီမာသမ္မုတိကာလေ ခဏ္ဍသီမတော နိက္ခမိတွာ မဟာသီမာယ ဌတွာ သမန္တာ အနုပရိယာယန္တေဟိ သီမန္တရိကပါသာဏာ ကိတ္တေတဗ္ဗာ, တတော အဝသေသနိမိတ္တာနိ ကိတ္တေတွာ ဟတ္ထပါသံ အဝိဇဟန္တေဟိ ကမ္မဝါစာယ သမာနသံဝါသကသီမံ သမ္မန္နိတွာ တဿ ဒဠှီကမ္မတ္ထံ အဝိပ္ပဝါသကမ္မဝါစာပိ ကာတဗ္ဗာ. တထာ ဟိ ဝုတ္တံ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၃၈) ‘‘ဧဝံ ခဏ္ဍသီမံ သမ္မန္နိတွာ’’တိအာဒိ. Having authorized the sectional boundary in this way, at the time of authorizing the great boundary, one should exit the sectional boundary, stand within the great boundary, and those going around on all sides should recite the intermediate boundary stones. Then, having recited the remaining boundary markers, while not moving beyond arm's reach, one should authorize the boundary of common dwelling with a formal motion, and for the purpose of strengthening it, a formal motion for non-separation should also be performed. As it was said in the commentary (Mahāva. Aṭṭha. 138): "Having authorized the sectional boundary in this way," etc. ‘‘သမန္တာ အနုပရိယာယန္တေဟိ သီမန္တရိကပါသာဏာ ကိတ္တေတဗ္ဗာ’’တိ ဝုတ္တံ. ကထံ ကိတ္တေတဗ္ဗာတိ? ဒက္ခိဏတော အနုပရိယာယန္တေနေဝ ကိတ္တေတဗ္ဗာ. တထာ ဟိ ခဏ္ဍသီမတော ပစ္ဆိမာယ ဒိသာယ ပုရတ္ထာဘိမုခေန ဌတွာ ‘‘ပုရတ္ထိမာယ ဒိသာယ ကိံ နိမိတ္တ’’န္တိ တတ္ထ သဗ္ဗာနိ နိမိတ္တာနိ အနုက္ကမေန ကိတ္တေတွာ တထာ ဥတ္တရာယ ဒိသာယ ဒက္ခိဏာဘိမုခေန ဌတွာ ‘‘ဒက္ခိဏာယ ဒိသာယ ကိံ နိမိတ္တ’’န္တိ အနုက္ကမေန ကိတ္တေတွာ တထာ ပုရတ္ထိမာယ ဒိသာယ ပစ္ဆိမာဘိမုခေန ဌတွာ ‘‘ပစ္ဆိမာယ ဒိသာယ ကိံ နိမိတ္တ’’န္တိ အနုက္ကမေန ကိတ္တေတွာ တထာ ဒက္ခိဏာယ ဒိသာယ ဥတ္တရာဘိမုခေန ဌတွာ ‘‘ဥတ္တရာယ ဒိသာယ ကိံ နိမိတ္တ’’န္တိ တတ္ထ သဗ္ဗာနိ နိမိတ္တာနိ အနုက္ကမေန ကိတ္တေတွာ ပုန ပစ္ဆိမာယ ဒိသာယ ပုရတ္ထာဘိမုခေန ဌတွာ ပုရိမံ ကိတ္တိတံ ဝုတ္တနယေနေဝ ပုန ကိတ္တေတဗ္ဗံ. ဧဝံ ဗဟူနမ္ပိ ခဏ္ဍသီမာနံ သီမန္တရိကပါသာဏာ ပစ္စေကံ ကိတ္တေတဗ္ဗာ, တတော ပစ္ဆာ အဝသေသနိမိတ္တာနီတိ မဟာသီမာယ ဗာဟိရဗန္ဓနေသု နိမိတ္တာနိ. ဧဝံ သီမန္တရိကပါသာဏာ မဟာသီမာယ အန္တော နိမိတ္တာနိ ဟောန္တိ ဒွိန္နံ သီမာနံ [Pg.377] သင်္ကရဒေါသာပဂမနတ္ထံ သီမန္တရိကပါသာဏာနံ ဌပေတဗ္ဗတ္တာ. ဧဝံ သမန္တာ အနုပရိယာယန္တေန သီမန္တရိကပါသာဏာ ကိတ္တေတဗ္ဗာ. တထာဟိ ဝုတ္တံ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၃၈) ‘‘သီမန္တရိကပါသာဏာတိ သီမန္တရိကာယ ဌပိတနိမိတ္တပါသာဏာ, တေ ပန ကိတ္တေန္တေန ပဒက္ခိဏတော အနုပရိယာယန္တေနေဝ ကိတ္တေတဗ္ဗာ’’တိအာဒိ. "It has been said that the intermediate boundary stones should be recited while going around on all sides." How should they be recited? They should be recited while going around to the right (clockwise). For instance, standing facing east on the western side of a sectional boundary, one should ask, "What is the marker in the eastern direction?" and then recite all the markers there in order. Similarly, standing facing south on the northern side, one should ask, "What is the marker in the southern direction?" and recite them in order. Likewise, standing facing west on the eastern side, one should ask, "What is the marker in the western direction?" and recite them in order. Then, standing facing north on the southern side, one should ask, "What is the marker in the northern direction?" and recite all the markers there in order. After that, standing again facing east on the western side, one should recite again the first marker in the manner previously described. In this way, the intermediate boundary stones of multiple sectional boundaries should each be recited individually, and after that, the remaining markers—the markers in the outer enclosure of the great boundary. Thus, the intermediate boundary stones serve as inner markers within the great boundary, being placed to eliminate the fault of confusion between the two boundaries. This is how the intermediate boundary stones should be recited while going around on all sides. As stated in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.138): "Intermediate boundary stones are the marker stones placed in the intermediate space. When reciting them, one should do so while going around to the right (clockwise)," and so on. ကိံ ဣမိနာ အနုက္ကမေနေဝ သီမာ သမ္မန္နိတဗ္ဗာ, ဥဒါဟု အညေနပိ အနုက္ကမေန သမ္မန္နိတဗ္ဗာတိ? သစေ ပန ခဏ္ဍသီမာယ နိမိတ္တာနိ ကိတ္တေတွာ တတော သီမန္တရိကာယ နိမိတ္တာနိ ကိတ္တေတွာ မဟာသီမာယ နိမိတ္တာနိ ကိတ္တေန္တိ, ဧဝံ တီသု ဌာနေသု နိမိတ္တာနိ ကိတ္တေတွာ ယံ သီမံ ဣစ္ဆန္တိ, တံ ပဌမံ ဗန္ဓိတုံ ဝဋ္ဋတိ. ဧဝံ သန္တေပိ ယထာဝုတ္တနယေန ခဏ္ဍသီမတောဝ ပဋ္ဌာယ ဗန္ဓိတဗ္ဗာ. တထာ ဟိ ဝုတ္တံ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၃၈) ‘‘သစေ ပန ခဏ္ဍသီမာယ နိမိတ္တာနီ’’တိအာဒိ. ဧဝံ ခဏ္ဍသီမမဟာသီမဗန္ဓနေန ဘိက္ခူနံ ကော ဂုဏောတိ စေ? ဧဝံ ဗဒ္ဓါသု ပန သီမာသု ခဏ္ဍသီမာယ ဌိတာ ဘိက္ခူ မဟာသီမာယံ ကမ္မံ ကရောန္တာနံ ဘိက္ခူနံ ကမ္မံ န ကောပေန္တိ, မဟာသီမာယ ဝါ ဌိတာ ခဏ္ဍသီမာယ ကမ္မံ ကရောန္တာနံ, သီမန္တရိကာယ ပန ဌိတာ ဥဘိန္နမ္ပိ န ကောပေန္တိ. ဂါမက္ခေတ္တေ ဌတွာ ကမ္မံ ကရောန္တာနံ ပန သီမန္တရိကာယ ဌိတာ ကောပေန္တိ. သီမန္တရိကာ ဟိ ဂါမက္ခေတ္တံ ဘဇတိ. တထာ ဟိ ဝုတ္တံ အဋ္ဌကထာယံ ‘‘ဧဝံ ဗဒ္ဓါသု ပန သီမာသူ’’တိအာဒိ, ဧဝံ ဗဒ္ဓသီမဝိဟာရေသု ဝသန္တာ ဘိက္ခူ တိစီဝရာဓိဋ္ဌာနေန အဓိဋ္ဌိတေဟိ တိစီဝရေဟိ ဝိနာ ယထာရုစိ ဝသိတုံ လဘန္တိ. သစေ ပန ဂါမော အတ္ထိ, ဂါမဂါမူပစာရေသု န လဘတီတိ ဒဋ္ဌဗ္ဗံ. Should the boundary be established in this sequential manner, or should it be established in another sequence? If, after marking the boundary signs for a partial boundary, then marking the boundary signs for the intermediate boundary, and finally marking the boundary signs for the major boundary, they wish to establish a specific boundary, it is proper to bind that one first. Even so, it should be bound starting from the partial boundary in the manner stated. As stated in the commentary (Mahāva. Aṭṭha. 138): "If, however, the boundary signs for a partial boundary..." and so on. What is the benefit for the monks in binding the partial boundary and major boundary in this way? When boundaries are established in this manner, monks standing within the partial boundary do not invalidate the acts of monks performing a formal act within the major boundary, nor do monks standing within the major boundary invalidate acts performed within the partial boundary. Those standing in the intermediate boundary do not invalidate acts in either. But if monks perform an act while standing in a village territory, those in the intermediate boundary do invalidate it, for the intermediate boundary belongs to the village territory. As the commentary states: "When boundaries are bound in this way..." and so on, monks residing in such boundary-delineated monasteries are able to dwell as they please without having formally determined the three robes. However, if there is a village, it should be understood that they are not permitted to do so in the village or its vicinity. ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha. သီမာဗန္ဓနဝိနိစ္ဆယကထာလင်္ကာရော. The Ornament of the Discourse on the Ascertainment of Boundary Establishment. ၂၅. ဥပေါသထပဝါရဏာဝိနိစ္ဆယကထာ 25. A Discourse on the Ascertainment of the Uposatha and Pavāraṇā ၁၆၈. ဧဝံ [Pg.378] သီမာဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ဥပေါသထပဝါရဏာဝိနိစ္ဆယံ ကထေတုံ ‘‘ဥပေါသထပဝါရဏာတိ ဧတ္ထ’’တျာဒိမာဟ. တတ္ထ ဥပေါသထသဒ္ဒေါ တာဝ – 168. Having thus discussed the ascertainment of boundaries, now, in order to discuss the ascertainment of the Uposatha and Pavāraṇā, he states, 'Here, regarding Uposatha and Pavāraṇā,' and so on. Therein, first, the word 'Uposatha'... ‘‘ဥဒ္ဒေသေ ပါတိမောက္ခဿ, ပဏ္ဏတ္တိယမုပေါသထော; ဥပဝါသေ စ အဋ္ဌင်္ဂေ, ဥပေါသထဒိနေ သိယာ’’တိ. – "The word 'Uposatha' applies to the recitation of the Pātimokkha, to designation, to fasting, to the eight-factored observance, and to the Uposatha day." ဝစနတော ပါတိမောက္ခုဒ္ဒေသေ ပဏ္ဏတ္တိယံ ဥပဝါသေ အဋ္ဌင်္ဂသီလေ ဥပေါသထဒိနေ စ ဝတ္တတိ. တထာ ဟေသ ‘‘အာယာမာဝုသော ကပ္ပိန ဥပေါသထံ ဂမိဿာမာ’’တိအာဒီသု (ဒီ. နိ. အဋ္ဌ. ၁.၁၅၀; မ. နိ. အဋ္ဌ. ၃.၈၅) ပါတိမောက္ခုဒ္ဒေသေ အာဂတော, ‘‘ဥပေါသထော နာမ နာဂရာဇာ’’တိအာဒီသု (ဒီ. နိ. ၂.၂၄၆) ပဏ္ဏတ္တိယံ, ‘‘သုဒ္ဓဿ ဝေ သဒါ ဖေဂ္ဂု, သုဒ္ဓဿ ဥပေါသထော သဒါ’’တိအာဒီသု (မ. နိ. ၁.၇၉) ဥပဝါသေ, ‘‘ဧဝံ အဋ္ဌင်္ဂသမန္နာဂတော ခေါ, ဝိသာခေ, ဥပေါသထော ဥပဝုတ္ထော’’တိအာဒီသု (အ. နိ. ၈.၄၃) အဋ္ဌင်္ဂသီလေ. ‘‘န, ဘိက္ခဝေ, ဥပေါသထေ သဘိက္ခုကာအာဝါသာ အဘိက္ခုကော အာဝါသော’’တိအာဒီသု (ပါစိ. ၁၀၄၈) ဥပေါသထဒိနေ ဝတ္တတိ. ‘‘ပါရိသုဒ္ဓိဥပေါသထော အဓိဋ္ဌာနုပေါသထော’’တိအာဒီသု ပါရိသုဒ္ဓိအဓိဋ္ဌာနေသုပိ ဝတ္တတိ. တေ ပန ပါတိမောက္ခုဒ္ဒေသေ အန္တောဂဓာတိ ကတွာ ဝိသုံ န ဝုတ္တာ. ဣဓ ပန ပါတိမောက္ခုဒ္ဒေသေ ဥပေါသထဒိနေ စ ဝတ္တတိ. တတ္ထ ပါတိမောက္ခုဒ္ဒေသေ ဥပဝသနံ ဥပေါသထော, သီလေန ဥပေတာ ဟုတွာ ဝသနန္တျတ္ထော. ဥပေါသထဒိနေ ဥပဝသန္တိ ဧတ္ထာတိ ဥပေါသထော, ဧတသ္မိံ ဒိဝသေ သီလေန ဥပေတာ ဟုတွာ ဝသန္တီတျတ္ထော. According to the statement, the term "uposatha" is used for the recitation of the Pātimokkha, for designation, for fasting, for the eight-factored precepts, and for the Uposatha day. Thus, for example, it appears in the context of the recitation of the Pātimokkha in phrases like, "Come, friend Kappina, let us go to the Uposatha" (Dī. Ni. Aṭṭha. 1.150; Ma. Ni. Aṭṭha. 3.85). In the context of designation, it is found in statements such as, "Uposatha is the name of a nāga king" (Dī. Ni. 2.246). In the context of fasting, it appears in lines like, "For the pure one, it is always the Phagguna festival; for the pure one, it is always the Uposatha" (Ma. Ni. 1.79). In the context of the eight-factored precepts, it is mentioned in phrases such as, "Thus, Visākha, the Uposatha observed is endowed with eight factors" (A. Ni. 8.43). In the context of the Uposatha day, it is stated, "Monks, on the Uposatha day, a residence with monks should not become a residence without monks" (Pāci. 1048). It is also used regarding the purification Uposatha and the determination Uposatha, as in "the purification Uposatha, the determination Uposatha." However, these are included within the Pātimokkha recitation and are not separately mentioned. Here, however, it applies to the recitation of the Pātimokkha and to the Uposatha day. Therein, in the context of the recitation of the Pātimokkha, 'upavasanaṃ' is 'uposatha,' with the meaning of 'dwelling endowed with virtue.' On the Uposatha day, 'upavasanti ettha' (they dwell here) is 'uposatha,' with the meaning of 'on this day they dwell endowed with virtue.' ပဝါရဏာ-သဒ္ဒေါ ပန ‘‘ပဝါရဏာ ပဋိက္ခေပေ, ကထိတာဇ္ဈေသနာယ စာ’’တိ အဘိဓာနပ္ပဒီပိကာယံ ဝစနတော ပဋိက္ခေပေ အဇ္ဈေသနေ စ ဝတ္တတိ. တတ္ထ ‘‘ယော ပန ဘိက္ခု ဘုတ္တာဝီ ပဝါရိတော အနတိရိတ္တံ ခါဒနီယံ ဝါ ဘောဇနီယံ ဝါ [Pg.379] ခါဒေယျ ဝါ ဘုဉ္ဇေယျ ဝါ, ပါစိတ္တိယ’’န္တိအာဒီသု (ပါစိ. ၂၃၈) ပဋိက္ခေပေ, ‘‘သံဃော ပဝါရေယျာ’’တိအာဒီသု (မဟာဝ. ၂၁၀) အဇ္ဈေသနေ, ‘‘အဇ္ဇပဝါရဏာ စာတုဒ္ဒသီ’’တိအာဒီသု (မဟာဝ. အဋ္ဌ. ၂၁၂) ပဝါရဏာဒိဝသေ. သော ပန အဇ္ဈေသနဒိဝသောယေဝါတိ ဝိသုံ န ဝုတ္တော. ဣဓ ပန အဇ္ဈေသနေ ဝတ္တတိ, တသ္မာ ပဝါရီယတေ ပဝါရဏာ, ပကာရေန ဣစ္ဆီယတေတျတ္ထော. ပ-ပုဗ္ဗ ဝရဓာတု စုရာဒိဂဏိကာယံ. The term "pavāraṇā," according to the Abhidhānappadīpikā, applies to refusal and invitation, as in "pavāraṇā is refusal, and it is also spoken of as invitation." In the context of refusal, it appears in phrases like, "Whatever monk, having finished eating and having refused more food, should eat or consume additional hard or soft food, it is an offense of expiation" (Pāci. 238). In the context of invitation, it is found in statements such as, "The Saṅgha should perform the Pavāraṇā" (Mahāva. 210). In the context of the Pavāraṇā day, it appears in phrases like, "Today is the Pavāraṇā, the fourteenth" (Mahāva. Aṭṭha. 212). However, that is simply the day of invitation, so it is not mentioned separately. Here, however, it applies in the context of invitation; therefore, 'pavārīyate' is 'pavāraṇā,' with the meaning 'it is requested in a special way.' The root "var" with the prefix "pa-" is from the cur-class of verbal roots. ဧတ္ထ စ ကိဉ္စာပိ ပါဠိယံ ဥပေါသထက္ခန္ဓကာနန္တရံ ဝဿူပနာယိကက္ခန္ဓကော, တဒနန္တရံ ပဝါရဏက္ခန္ဓကော သင်္ဂီတော, တထာပိ ဥပေါသထပဝါရဏကမ္မာနံ ယေဘုယျေန သမာနတ္တာ ယမကမိဝ ဘူတတ္တာ မိဿေတွာ ကထေန္တော သုဝိညေယျော ဟောတိ သလ္လဟုကဂန္ထော စာတိ မန္တွာ ခန္ဓကဒွယသင်္ဂဟိတံ အတ္ထံ ဧကေနေဝ ပရိစ္ဆေဒေန ဒဿေတိ အာစရိယော. တတ္ထ စာတုဒ္ဒသိကော ပန္နရသိကော သာမဂ္ဂီဥပေါသထောတိ ဒိဝသဝသေန တယော ဥပေါသထာ ဟောန္တီတိ သမ္ဗန္ဓော. စတုဒ္ဒသိယံ နိယုတ္တော စာတုဒ္ဒသိကော, ဧဝံ ပန္နရသိကော. သာမဂ္ဂီဥပေါသထော နာမ သံဃသာမဂ္ဂိကဒိဝသေ ကာတဗ္ဗဥပေါသထော. ဟေမန္တဂိမှဝဿာနံ တိဏ္ဏံ ဥတူနန္တိ ဧတ္ထ ဟေမန္တဥတု နာမ အပရကတ္တိကကာဠပက္ခဿ ပါဋိပဒတော ပဋ္ဌာယ ဖဂ္ဂုနပုဏ္ဏမပရိယောသာနာ စတ္တာရော မာသာ. ဂိမှဥတု နာမ ဖဂ္ဂုနဿ ကာဠပက္ခပါဋိပဒတော ပဋ္ဌာယ အာသာဠှိပုဏ္ဏမပရိယောသာနာ စတ္တာရော မာသာ. ဝဿာနဥတု နာမ အာသာဠှဿ ကာဠပက္ခပါဋိပဒတော ပဋ္ဌာယ အပရကတ္တိကပုဏ္ဏမပရိယောသာနာ စတ္တာရော မာသာ. တတိယသတ္တမပက္ခေသု ဒွေ ဒွေ ကတွာ ဆ စာတုဒ္ဒသိကာတိ ဟေမန္တဿ ဥတုနော တတိယေ စ သတ္တမေ စ ပက္ခေ ဒွေ စာတုဒ္ဒသိကာ, မိဂသိရမာသဿ ကာဠပက္ခေ, မာဃမာသဿ ကာဠပက္ခေ စာတိ အတ္ထော. ဧဝံ ဂိမှဿ ဥတုနော တတိယေ စိတ္တမာသဿ ကာဠပက္ခေ သတ္တမေ ဇေဋ္ဌမာသဿ [Pg.380] ကာဠပက္ခေ စ, ဝဿာနဿ ဥတုနော တတိယေ သာဝဏဿ ကာဠပက္ခေ စ သတ္တမေ အဿယုဇမာသဿ ကာဠပက္ခေ စာတိ အတ္ထော. သေသာ ပန္နရသိကာတိ သေသာ အဋ္ဌာရသ ပန္နရသိကာ. Here, although in the Pāḷi the Vassūpanāyikakkhandhaka follows the Uposathakkhandhaka, and the Pavāraṇakkhandhaka is recited after that, nevertheless, because the Uposatha and Pavāraṇā acts are for the most part similar and like a pair, discussing them together makes them easily understandable and the text concise. Considering this, the teacher presents the meaning contained in both Khandhakas in a single chapter. Therein, the fourteenth-day (cātuddasika), the fifteenth-day (pannarasika), and the harmony-Uposatha (sāmaggīuposatha) are the three Uposathas based on the days—this is the connection. That which is appointed on the fourteenth is the cātuddasika, and similarly, the pannarasika. The harmony-Uposatha is the Uposatha to be performed on a day of Saṅgha harmony. "Of the three seasons—winter, summer, and the rains"—here, the winter season (hemantautu) refers to the four months starting from the first day of the waning fortnight of the later Kattika until the full moon of Phagguna. The summer season (gimhautu) refers to the four months starting from the first day of the waning fortnight of Phagguna until the full moon of Āsāḷha. The rainy season (vassānautu) refers to the four months starting from the first day of the waning fortnight of Āsāḷha until the full moon of the later Kattika. "In the third and seventh fortnights, two each, making six fourteenth-day Uposathas"—this means that in the winter season, in the third and seventh fortnights, there are two fourteenth-day Uposathas: in the dark fortnight of the month of Migasira and the dark fortnight of the month of Māgha—this is the meaning. Similarly, for the summer season: in the dark fortnight of the month of Citta (the third) and the dark fortnight of the month of Jeṭṭha (the seventh); and for the rainy season: in the dark fortnight of the month of Sāvaṇa (the third) and the dark fortnight of the month of Assayuja (the seventh)—this is the meaning. "The rest are fifteenth-day Uposathas"—the remaining eighteen are fifteenth-day Uposathas. ဟောတိ စေတ္ထ – And on this matter, there is the following: ‘‘ကတ္တိကဿ စ ကာဠမှာ; ယာဝ ဖဂ္ဂုနပုဏ္ဏမာ; ဟေမန္တကာလောတိ ဝိညေယျော; အဋ္ဌ ဟောန္တိ ဥပေါသထာ. "From the dark fortnight of Kattika, up to the full moon of Phagguna, should be known as the winter season; there are eight Uposathas. ‘‘ဖဂ္ဂုနဿ စ ကာဠမှာ; ယာဝ အာသာဠှိပုဏ္ဏမာ; ဂိမှကာလောတိ ဝိညေယျော; အဋ္ဌ ဟောန္တိ ဥပေါသထာ. "From the dark fortnight of Phagguna, up to the full moon of Āsāḷha, should be known as the summer season; there are eight Uposathas. ‘‘အာသာဠှဿ စ ကာဠမှာ; ယာဝ ကတ္တိကပုဏ္ဏမာ; ဝဿကာလောတိ ဝိညေယျော; အဋ္ဌ ဟောန္တိ ဥပေါသထာ. "From the dark fortnight of Āsāḷha, up to the full moon of Kattika, should be known as the rainy season; there are eight Uposathas. ‘‘ဥတူနံ ပန တိဏ္ဏန္နံ, ပက္ခေ တတိယသတ္တမေ; စတုဒ္ဒသောတိ ပါတိမောက္ခံ, ဥဒ္ဒိသန္တိ နယညုနော’’တိ. (ကင်္ခါ. အဘိ. ဋီ. နိဒါနဝဏ္ဏနာ); "Then, in the third and seventh fortnights of the three seasons, the wise recite the Pātimokkha on the fourteenth." (Kaṅkhā. Abhi. Ṭī. Nidānavaṇṇanā); ဧဝံ ဧကသံဝစ္ဆရေ စတုဝီသတိ ဥပေါသထာတိ ဧဝံ ဣမိနာ ဝုတ္တနယေန ဟေမန္တာဒီနံ တိဏ္ဏံ ဥတူနံ ဧကေကသ္မိံ ဥတုမှိ ပစ္စေကံ အဋ္ဌအဋ္ဌဥပေါသထတ္တာ ဥတုတ္တယသမောဓာနဘူတေ ဧကသ္မိံ သံဝစ္ဆရေ စတုဝီသတိ ဥပေါသထာ ဟောန္တီတိ အတ္ထော. ဣဒံ တာဝ ပကတိစာရိတ္တန္တိ ဣဒံ ဧကသ္မိံ သံဝစ္ဆရေ ဆစာတုဒ္ဒသိကအဋ္ဌာရသပန္နရသိကဥပေါသထကရဏံ တာဝ ပဌမံ ပကတိယာ သဘာဝေန စာရိတ္တံ ကာတဗ္ဗံ ကမ္မံ ဟောတိ, န ဗဟုတရာဝါသိကာဒိနာ ကာရဏေန ကာတဗ္ဗန္တိ အတ္ထော. Thus, in one year, there are twenty-four Uposatha days. In this way, according to the method stated here, since there are eight Uposatha days in each of the three seasons—winter and so on—the meaning is that there are twenty-four Uposatha days in one year, which is the combination of the three seasons. This, first of all, is the normal practice. The meaning is that the performance of six fourteenth-day and eighteen fifteenth-day Uposathas in one year is, first of all, an act to be done by its very nature, and not for reasons such as having many resident monks. တထာရူပပစ္စယေ [Pg.381] သတိ အညသ္မိမ္ပိ စာတုဒ္ဒသေ ဥပေါသထံ ကာတုံ ဝဋ္ဋတီတိ ‘‘သကိံ ပက္ခဿ စာတုဒ္ဒသေ ဝါ ပန္နရသေ ဝါ ပါတိမောက္ခံ ဥဒ္ဒိသိတု’’န္တိ (မဟာဝ. ၁၃၆) ဝစနတော ‘‘ယော ပန အာဂန္တုကေဟိ အာဝါသိကာနံ အနုဝတ္တိတဗ္ဗ’’န္တိအာဒိဝစနတော (မဟာဝ. ၁၇၈) စ တထာရူပပစ္စယေ သတိ အညသ္မိမ္ပိ စာတုဒ္ဒသေ ဥပေါသထံ ကာတုံ ဝဋ္ဋတီတိ အတ္ထော. တတ္ထ သကိန္တိ ဧကဝါရံ. အာဝါသိကာနံ အနုဝတ္တိတဗ္ဗန္တိ အာဝါသိကေဟိ ‘‘အဇ္ဇုပေါသထော စာတုဒ္ဒသော’’တိ ပုဗ္ဗကိစ္စေ ကရိယမာနေ အနုဝတ္တိတဗ္ဗံ, န ပဋိက္ကောသိတဗ္ဗံ. အာဒိ-သဒ္ဒေန ‘‘အာဝါသိကေဟိ အာဂန္တုကာနံ အနုဝတ္တိတဗ္ဗ’’န္တိ ဝစနံ, ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, တေဟိ ဘိက္ခူဟိ ဒွေ တယော ဥပေါသထေ စာတုဒ္ဒသိကေ ကာတုံ, ကထံ မယံ တေဟိ ဘိက္ခူဟိ ပဌမတရံ ပဝါရေယျာမာ’’တိ (မဟာဝ. ၂၄၀) ဝစနဉ္စ သင်္ဂဏှာတိ. ဧတ္ထ စ ပဌမသုတ္တဿ ဧကေကဿ ဥတုနော တတိယသတ္တမပက္ခဿ စာတုဒ္ဒသေ ဝါ အဝသေသဿ ပန္နရသေ ဝါ သကိံ ပါတိမောက္ခံ ဥဒ္ဒိသိတဗ္ဗန္တိ. ပကတိစာရိတ္တဝသေနပိ အတ္ထသမ္ဘဝတော ‘‘အာဂန္တုကေဟီ’’တိအာဒီနိ သုတ္တာနိ ဒဿိတာနီတိ ဝေဒိတဗ္ဗံ. တထာရူပပစ္စယေ သတီတိ အညသ္မိမ္ပိ စာတုဒ္ဒသေ ဥပေါသထံ ကာတုံ အနုရူပေ အာဝါသိကာ ဗဟုတရာ ဟောန္တီတိ ဧဝမာဒိကေ ပစ္စယေ သတိ. အညသ္မိမ္ပိ စာတုဒ္ဒသေတိ တိဏ္ဏံ ဥတူနံ တတိယသတ္တမပက္ခစာတုဒ္ဒသတော အညသ္မိံ စာတုဒ္ဒသေ. When such a condition exists, it is permissible to observe the Uposatha on another fourteenth day as well. The meaning is that, according to the statement, 'The Pātimokkha should be recited once a fortnight, either on the fourteenth or the fifteenth' (Mahāva. 136), and from the statement beginning with, 'Visiting monks should comply with resident monks' (Mahāva. 178), when such a condition exists, it is permissible to perform the Uposatha on another fourteenth day as well. Here, 'once' means a single time. 'One should comply with the resident monks' means that when resident monks perform the preliminary duties by saying, 'Today is the fourteenth-day Uposatha,' one should comply and not object. The word 'etc.' includes the statement, 'Resident monks should comply with visiting monks,' and the statement, 'I allow, monks, those monks to observe two or three Uposathas on the fourteenth day, thinking, “How can we conclude the Pavāraṇā earlier than those monks?”' (Mahāva. 240). And here, regarding the first rule, the Pātimokkha should be recited once on the fourteenth day of the third and seventh fortnight of each season, or on the fifteenth for the remaining ones. It should be understood that the suttas beginning with 'by visiting monks,' etc., are shown because the meaning is possible even by way of customary practice. 'When such a condition exists' means when a condition suitable for observing the Uposatha on another fourteenth day exists, such as the resident monks being more numerous. 'On another fourteenth day' means on a fourteenth day other than the fourteenth day of the third and seventh fortnight of the three seasons. တတြာယံ ပါဠိ (မဟာဝ. ၁၇၈) – Herein is the Pali passage (Mahāva. 178). ‘‘ဣဓ ပန, ဘိက္ခဝေ, အာဝါသိကာနံ ဘိက္ခူနံ စာတုဒ္ဒသော ဟောတိ, အာဂန္တုကာနံ ပန္နရသော. သစေ အာဝါသိကာ ဗဟုတရာ ဟောန္တိ, အာဂန္တုကေဟိ အာဝါသိကာနံ အနုဝတ္တိတဗ္ဗံ. သစေ သမသမာ ဟောန္တိ, အာဂန္တုကေဟိ အာဝါသိကာနံ အနုဝတ္တိတဗ္ဗံ. သစေ အာဂန္တုကာ [Pg.382] ဗဟုတရာ ဟောန္တိ, အာဝါသိကေဟိ အာဂန္တုကာနံ အနုဝတ္တိတဗ္ဗံ. "Here, monks, for the resident monks it is the fourteenth, and for the visiting monks it is the fifteenth. If the resident monks are more numerous, the visiting monks should conform to the residents. If they are equal in number, the visiting monks should conform to the residents. If the visiting monks are more numerous, the resident monks should conform to the visiting ones." ‘‘ဣဓ ပန, ဘိက္ခဝေ, အာဝါသိကာနံ ဘိက္ခူနံ ပန္နရသော ဟောတိ, အာဂန္တုကာနံ စာတုဒ္ဒသော. သစေ အာဝါသိကာ ဗဟုတရာ ဟောန္တိ, အာဂန္တုကေဟိ အာဝါသိကာနံ အနုဝတ္တိတဗ္ဗံ. သစေ သမသမာ ဟောန္တိ, အာဂန္တုကေဟိ အာဝါသိကာနံ အနုဝတ္တိတဗ္ဗံ. သစေ အာဂန္တုကာ ဗဟုတရာ ဟောန္တိ, အာဝါသိကေဟိ အာဂန္တုကာနံ အနုဝတ္တိတဗ္ဗံ. "Here, monks, for resident monks it is the fifteenth, and for visiting monks the fourteenth. If the resident monks are more numerous, the visiting monks should follow the resident monks. If they are equal in number, the visiting monks should follow the resident monks. If the visiting monks are more numerous, the resident monks should follow the visiting monks." ‘‘ဣဓ ပန, ဘိက္ခဝေ, အာဝါသိကာနံ ဘိက္ခူနံ ပါဋိပဒေါ ဟောတိ, အာဂန္တုကာနံ ပန္နရသော. သစေ အာဝါသိကာ ဗဟုတရာ ဟောန္တိ, အာဝါသိကေဟိ အာဂန္တုကာနံ နာကာမာ ဒါတဗ္ဗာ သာမဂ္ဂီ, အာဂန္တုကေဟိ နိဿီမံ ဂန္တွာ ဥပေါသထော ကာတဗ္ဗော. သစေ သမသမာ ဟောန္တိ, အာဝါသိကေဟိ အာဂန္တုကာနံ နာကာမာ ဒါတဗ္ဗာ သာမဂ္ဂီ, အာဂန္တုကေဟိ နိဿီမံ ဂန္တွာ ဥပေါသထော ကာတဗ္ဗော. သစေ အာဂန္တုကာ ဗဟုတရာ ဟောန္တိ, အာဝါသိကေဟိ အာဂန္တုကာနံ သာမဂ္ဂီ ဝါ ဒါတဗ္ဗာ, နိဿီမံ ဝါ ဂန္တဗ္ဗံ. "Here, monks, for the resident monks it is the first day of the lunar fortnight, and for the visiting monks, the fifteenth. If the resident monks are more numerous, the resident monks should not give agreement to the visiting monks against their will for communal performance; the visiting monks should go outside the boundary and observe the Uposatha. If they are equal in number, the resident monks should not give agreement to the visiting monks against their will for communal performance; the visiting monks should go outside the boundary and observe the Uposatha. If the visiting monks are more numerous, the resident monks should either give agreement to the visiting monks for communal performance, or go outside the boundary." ‘‘ဣဓ ပန, ဘိက္ခဝေ, အာဝါသိကာနံ ဘိက္ခူနံ ပန္နရသော ဟောတိ, အာဂန္တုကာနံ ပါဋိပဒေါ. သစေ အာဝါသိကာ ဗဟုတရာ ဟောန္တိ, အာဂန္တုကေဟိ အာဝါသိကာနံ သာမဂ္ဂီ ဝါ ဒါတဗ္ဗာ, နိဿီမံ ဝါ ဂန္တဗ္ဗံ. သစေ သမသမာ ဟောန္တိ, အာဂန္တုကေဟိ အာဝါသိကာနံ သာမဂ္ဂီ ဝါ ဒါတဗ္ဗာ, နိဿီမံ ဝါ ဂန္တဗ္ဗံ. သစေ အာဂန္တုကာ ဗဟုတရာ ဟောန္တိ, အာဂန္တုကေဟိ အာဝါသိကာနံ နာကာမာ ဒါတဗ္ဗာ သာမဂ္ဂီ, အာဝါသိကေဟိ နိဿီမံ ဂန္တွာ ဥပေါသထော ကာတဗ္ဗော’’တိ. "Here, monks, it is the fifteenth for the resident monks, and the first day of the lunar fortnight for the visiting monks. If the resident monks are more numerous, the visiting monks should either give their agreement to the resident monks or go outside the boundary. If they are equal in number, the visiting monks should either give their agreement to the resident monks or go outside the boundary. If the visiting monks are more numerous, the visiting monks should not give their agreement unwillingly to the resident monks; the resident monks should go outside the boundary and perform the Uposatha." တတြာယံ [Pg.383] အဋ္ဌကထာ (မဟာဝ. အဋ္ဌ. ၁၇၈) – Herein is the commentary (Mahāva. Aṭṭha. 178). အာဝါသိကာနံ ဘိက္ခူနံ စာတုဒ္ဒသော ဟောတိ, အာဂန္တုကာနံ ပန္နရသောတိ ဧတ္ထ ယေသံ ပန္နရသော, တေ တိရောရဋ္ဌတော ဝါ အာဂတာ, အတီတံ ဝါ ဥပေါသထံ စာတုဒ္ဒသိကံ အကံသူတိ ဝေဒိတဗ္ဗာ. အာဝါသိကာနံ အနုဝတ္တိတဗ္ဗန္တိ အာဝါသိကေဟိ ‘‘အဇ္ဇုပေါသထော စာတုဒ္ဒသော’’တိ ပုဗ္ဗကိစ္စေ ကရိယမာနေ အနုဝတ္တိတဗ္ဗံ, န ပဋိက္ကောသိတဗ္ဗံ. နာကာမာ ဒါတဗ္ဗာတိ န အနိစ္ဆာယ ဒါတဗ္ဗာတိ. The fourteenth is for resident monks, the fifteenth for visiting monks—here, those for whom it is the fifteenth should be understood as having come from another region or as having observed a fourteenth-day Uposatha in the past. 'One should comply with the resident monks' means that when the resident monks, doing their preliminary duties, say, 'Today is the fourteenth,' they should be followed, not opposed. 'It should not be given unwillingly' means it should not be given against one's will. ‘‘အနုဇာနာမိ ဘိက္ခဝေ’’တိအာဒိမှိ အယံ ပဝါရဏက္ခန္ဓကာဂတာ ပါဠိ (မဟာဝ. ၂၄၀) – ဣဓ ပန, ဘိက္ခဝေ, သမ္ဗဟုလာ သန္ဒိဋ္ဌာ သမ္ဘတ္တာ ဘိက္ခူ အညတရသ္မိံ အာဝါသေ ဝဿံ ဥပဂစ္ဆန္တိ, တေသံ သာမန္တာ အညေ ဘိက္ခူ ဘဏ္ဍနကာရကာ ကလဟကာရကာ ဝိဝါဒကာရကာ ဘဿကာရကာ သံဃေ အဓိကရဏကာရကာ ဝဿံ ဥပဂစ္ဆန္တိ ‘‘မယံ တေသံ ဘိက္ခူနံ ဝဿံဝုတ္ထာနံ ပဝါရဏာယ ပဝါရဏံ ဌပေဿာမာ’’တိ. အနုဇာနာမိ, ဘိက္ခဝေ, တေဟိ ဘိက္ခူဟိ ဒွေ တယော ဥပေါသထေ စာတုဒ္ဒသိကေ ကာတုံ, ကထံ မယံ တေဟိ ဘိက္ခူဟိ ပဌမတရံ ပဝါရေယျာမာတိ. In the passage beginning with “I allow, monks,” is this Pāḷi text from the Pavāraṇākkhandhaka (Mahāvagga 240): Here, monks, many monks who are friends and companions enter the rains residence in a certain dwelling. Nearby, other monks—makers of quarrels, makers of disputes, makers of contentions, makers of brawls, makers of legal issues in the Sangha—also enter the rains residence, thinking, “We will obstruct the Pavāraṇā of those monks who have completed the rains.” I allow, monks, those monks to observe two or three Uposathas on the fourteenth, thinking, “How can we make the Pavāraṇā earlier than those monks?” တတြာယံ အဋ္ဌကထာ (မဟာဝ. အဋ္ဌ. ၂၄၀) – ဒွေ တယော ဥပေါသထေ စာတုဒ္ဒသိကေ ကာတုန္တိ ဧတ္ထ စတုတ္ထပဉ္စမာ ဒွေ, တတိယော ပန ပကတိယာပိ စာတုဒ္ဒသိကောယေဝါတိ, တသ္မာ တတိယစတုတ္ထာ ဝါ တတိယစတုတ္ထပဉ္စမာ ဝါ ဒွေ တယော စာတုဒ္ဒသိကာ ကာတဗ္ဗာ. အထ စတုတ္ထေ ကတေ သုဏန္တိ, ပဉ္စမော စာတုဒ္ဒသိကော ကာတဗ္ဗော, ဧဝမ္ပိ ဒွေ စာတုဒ္ဒသိကာ ဟောန္တိ. ဧဝံ ကရောန္တာ ဘဏ္ဍနကာရကာနံ တေရသေ ဝါ စာတုဒ္ဒသေ ဝါ ဣမေ ပန္နရသီပဝါရဏံ ပဝါရေဿန္တီတိ. Herein is the commentary (Mahāva. Aṭṭha. 240): Regarding 'to observe two or three Uposatha days on the fourteenth': here, the fourth and fifth are two; but the third is naturally also a fourteenth. Therefore, either the third and fourth, or the third, fourth, and fifth—two or three fourteenths should be observed. Then, when the fourth is done, they hear, and the fifth should be observed as a fourteenth. Even so, there are two fourteenths. By doing so, these monks will perform the fifteenth-day Pavāraṇā on what is the thirteenth or fourteenth day for the quarrel-makers. တတ္ထ [Pg.384] အယံ သာရတ္ထဒီပနီပါဌော (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၂၄၀) – စတုတ္ထေ ကတေ သုဏန္တီတိ စတုတ္ထေ ပန္နရသိကုပေါသထေ ကတေ အမှာကံ ပဝါရဏံ ဌပေဿန္တီတိ သုဏန္တိ. ဧဝမ္ပိ ဒွေ စာတုဒ္ဒသိကာ ဟောန္တီတိ တတိယေန သဒ္ဓိံ ဒွေ စာတုဒ္ဒသိကာ ဟောန္တီတိ. Herein is the Sāratthadīpanī passage (Sārattha. Ṭī. Mahāvagga 3.240): 'When the fourth is done, they hear' means when the fourth fifteenth-day Uposatha is done, they hear that 'they will obstruct our Pavāraṇā.' 'Even so, two fourteenths occur' means two fourteenths occur along with the third. တတြာယံ ဝိမတိဝိနောဒနီပါဌော (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၂၄၀) – ဒွေ စာတုဒ္ဒသိကာ ဟောန္တီတိ တတိယပက္ခေ စာတုဒ္ဒသိယာ သဒ္ဓိံ ဒွေ စာတုဒ္ဒသိကာ ဟောန္တိ. ဘဏ္ဍနကာရကာနံ တေရသေ ဝါ စာတုဒ္ဒသေ ဝါ ဣမေ ပန္နရသီပဝါရဏံ ပဝါရေဿန္တီတိ ဣမိနာ ယထာသကံ ဥပေါသထကရဏဒိဝသတော ပဋ္ဌာယ ဘိက္ခူနံ စာတုဒ္ဒသီပန္နရသီဝေါဟာရော, န စန္ဒဂတိသိဒ္ဓိယာ တိထိယာ ဝသေနာတိ ဒဿေတိ. ကိဉ္စာပိ ဧဝံ ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, ရာဇူနံ အနုဝတ္တိတု’’န္တိ (မဟာဝ. ၁၈၆) ဝစနတော ပနေတ္ထ လောကိယာနံ တိထိံ အနုဝတ္တန္တေဟိပိ အတ္တနော ဥပေါသထက္ကမေန စာတုဒ္ဒသိံ ပန္နရသိံ ဝါ ပန္နရသိံ စာတုဒ္ဒသိံ ဝါ ကရောန္တေဟေဝ အနုဝတ္တိတဗ္ဗံ, န ပန သောဠသမဒိဝသံ ဝါ တေရသမဒိဝသံ ဝါ ဥပေါသထဒိဝသံ ကရောန္တေဟိ. တေနေဝ ပါဠိယမ္ပိ (မဟာဝ. ၂၄၀) ‘‘ဒွေ တယော ဥပေါသထေ စာတုဒ္ဒသိကေ ကာတု’’န္တိ ဝုတ္တံ. အညထာ ‘‘ဒွါဒသိယံ, တေရသိယံ ဝါ ဥပေါသထော ကာတဗ္ဗော’’တိ ဝတ္တဗ္ဗတော. ‘‘သကိံ ပက္ခဿ စာတုဒ္ဒသေ ဝါ ပန္နရသေ ဝါ’’တိအာဒိဝစနမ္ပိ (မဟာဝ. ၁၃၆) ဥပဝုတ္တက္ကမေနေဝ ဝုတ္တံ, န တိထိက္ကမေနာတိ ဂဟေတဗ္ဗန္တိ. Herein is the Vimativinodanī passage (Vi. Vi. Ṭī. Mahāvagga 2.240): 'Two fourteenths occur'—meaning that in the third fortnight, two fourteenths occur along with the fourteenth day. 'The quarrelers will declare the Pavāraṇā of the fifteenth day on the thirteenth or fourteenth'—this shows that the monks’ observance of the fourteenth or fifteenth is based on their own Uposatha observance day, not on the established lunar date. Although it is said, 'I allow, monks, to follow the kings' (Mahāva. 186), here, even those who follow the worldly dates must still observe the fourteenth or fifteenth, or the fifteenth or fourteenth, according to their own Uposatha sequence; they should not observe the sixteenth or thirteenth day as the Uposatha day. Therefore, even in the Pāli (Mahāva. 240), it is said, 'to perform two or three Uposathas on the fourteenth.' Otherwise, it would have to be said, 'The Uposatha should be observed on the twelfth or thirteenth.' The statement, 'Once in a fortnight, on the fourteenth or fifteenth' (Mahāva. 136), is also spoken according to the aforementioned sequence, not according to the sequence of lunar dates—this should be understood. န ကေဝလံ ဥပေါသထဒိဝသာယေဝ တယော ဟောန္တိ, အထ ခေါ ပဝါရဏာဒိဝသာပီတိ အာဟ ‘‘ပုရိမဝဿံဝုတ္ထာနံ ပနာ’’တိအာဒိ. မာဣတိ စန္ဒော ဝုစ္စတိ တဿ ဂတိယာ ဒိဝသဿ မိနိတဗ္ဗတော, သော ဧတ္ထ သဗ္ဗကလာပပါရိပူရိယာ ပုဏ္ဏောတိ ပုဏ္ဏမာ. ပုဗ္ဗကတ္တိကာယ ပုဏ္ဏမာ ပုဗ္ဗကတ္တိကပုဏ္ဏမာ, အဿယုဇပုဏ္ဏမာ. သာ ဟိ ပစ္ဆိမကတ္တိကံ နိဝတ္တေတုံ ဧဝံ ဝုတ္တာ. တေသံယေဝါတိ [Pg.385] ပုရိမဝဿံဝုတ္ထာနံယေဝ. ဘဏ္ဍနကာရကေဟီတိ ကလဟကာရကေဟိ. ပစ္စုက္ကဍ္ဎန္တီတိ ဥက္ကဍ္ဎန္တိ, ဘဏ္ဍနကာရကေ အနုဝါဒဝသေန အဿယုဇပုဏ္ဏမာဒိံ ပရိစ္စဇန္တာ ပဝါရဏံ ကာဠပက္ခံ ဇုဏှပက္ခန္တိ ဥဒ္ဓံ ကဍ္ဎန္တီတိ အတ္ထော, ‘‘သုဏန္တု မေ, အာယသ္မန္တော အာဝါသိကာ, ယဒါယသ္မန္တာနံ ပတ္တကလ္လံ, ဣဒါနိ ဥပေါသထံ ကရေယျာမ, ပါတိမောက္ခံ ဥဒ္ဒိသေယျာမ, အာဂမေ ကာဠေ ပဝါရေယျာမာ’’တိ, ‘‘သုဏန္တု မေ, အာယသ္မန္တော အာဝါသိကာ, ယဒါယသ္မန္တာနံ ပတ္တကလ္လံ, ဣဒါနိ ဥပေါသထံ ကရေယျာမ, ပါတိမောက္ခံ ဥဒ္ဒိသေယျာမ, အာဂမေ ဇုဏှေ ပဝါရေယျာမာ’’တိ (မဟာဝ. ၂၄၀) စ ဧဝံ ဉတ္တိယာ ပဝါရဏံ ဥဒ္ဓံ ကဍ္ဎန္တီတိ ဝုတ္တံ ဟောတိ. Not only are there three Uposatha days, but also Pavāraṇā days, as it is said: 'But for those who entered the rains earlier,' etc. The moon is called 'mā' because the day is measured by its movement. Here, it is 'puṇṇa' (full) due to the completion of all its phases, thus 'puṇṇamā'. The full moon of the earlier Kattikā is Pubbakattikāpuṇṇamā, that is, the Assayujapuṇṇamā. This is said in order to distinguish it from the later Kattikā. 'Of those very ones' means only of those who entered the rains earlier. 'By quarrel-makers' means by those who cause disputes. 'They postpone' means they delay; abandoning the Pavāraṇā on the Assayujapuṇṇamā, etc., on account of accusations by the quarrel-makers, they postpone the Pavāraṇā to the dark or bright fortnight. The meaning is: 'Venerable resident monks, listen to me. If it seems appropriate to the venerable ones, we should now perform the Uposatha, recite the Pātimokkha, and hold the Pavāraṇā in the coming dark fortnight.' 'Venerable resident monks, listen to me. If it seems appropriate to the venerable ones, we should now perform the Uposatha, recite the Pātimokkha, and hold the Pavāraṇā in the coming bright fortnight.' Thus, it is said that they postpone the Pavāraṇā by such a formal motion. အထာတိ အနန္တရတ္ထေ နိပါတော. စတုဒ္ဒသန္နံ ပူရဏော စာတုဒ္ဒသော, ဒိဝသော. ယံ သန္ဓာယ ‘‘အာဂမေ ကာဠေ ပဝါရေယျာမာ’’တိ ဉတ္တိံ ဌပယိံသု. ပစ္ဆိမကတ္တိကပုဏ္ဏမာ ဝါတိ ကောမုဒိစာတုမာသိနိပုဏ္ဏမဒိဝသော ဝါ. ယံ သန္ဓာယ ‘‘အာဂမေ ဇုဏှေ ပဝါရေယျာမာ’’တိ ဉတ္တိံ ဌပယိံသု. တသ္မိံ ပန အာဂမေ ဇုဏှေ ကောမုဒိယာ စာတုမာသိနိယာ အဝဿံ ပဝါရေတဗ္ဗံ. န ဟိ တံ အတိက္ကမိတွာ ပဝါရေတုံ လဗ္ဘတိ. ဝုတ္တဉှေတံ ‘‘တေ စေ, ဘိက္ခဝေ, ဘိက္ခူ ဘဏ္ဍနကာရကာ ကလဟကာရကာ ဝိဝါဒကာရကာ ဘဿကာရကာ သံဃေ အဓိကရဏကာရကာ တမ္ပိ ဇုဏှံ အနုဝသေယျုံ. တေဟိ, ဘိက္ခဝေ, ဘိက္ခူဟိ သဗ္ဗေဟေဝ အာဂမေ ဇုဏှေ ကောမုဒိယာ စာတုမာသိနိယာ အကာမာ ပဝါရေတဗ္ဗ’’န္တိ (မဟာဝ. ၂၄၀). တေနေဝါဟ ‘‘ပစ္ဆိမဝဿံဝုတ္ထာနဉ္စ ပစ္ဆိမကတ္တိကပုဏ္ဏမာ ဧဝ ဝါ’’တိ. ယဒိ ဟိ တံ အတိက္ကမိတွာ ပဝါရေယျ, ဒုက္ကဋာပတ္တိံ အာပဇ္ဇေယျုံ. ဝုတ္တဉှေတံ ‘‘န စ, ဘိက္ခဝေ, အပဝါရဏာယ ပဝါရေတဗ္ဗံ အညတြ သံဃသာမဂ္ဂိယာ’’တိ (မဟာဝ. ၂၃၃). ဝိသုဒ္ဓိပဝါရဏာယောဂတော ပဝါရဏာဒိဝသာ. ပိ-သဒ္ဒေန န ကေဝလံ ပဝါရဏာဒိဝသာဝ[Pg.386], အထ ခေါ တဒညေ ဥပေါသထဒိဝသာပိ ဟောန္တီတိ ဒဿေတိ. ဣဒမ္ပီတိ ပဝါရဏတ္တယမ္ပိ. တထာရူပပစ္စယေတိ ဗဟုတရာဝါသိကာဒိပစ္စယေ. ဒွိန္နံ ကတ္တိကပုဏ္ဏမာနန္တိ ပုဗ္ဗကတ္တိကပစ္ဆိမကတ္တိကသင်္ခါတာနံ ဒွိန္နံ အဿယုဇကောမုဒိပုဏ္ဏမာနံ. 'Athāti' is a particle in the sense of 'then' or 'next'. 'The fourteenth day' is the completion of fourteen days. Regarding which they laid down the formal motion: 'We will hold the Pavāraṇā in the coming dark fortnight.' 'Or the full moon day of the latter Kattika' means the full moon day of the Komudī Cātumāsī. Regarding which they laid down the formal motion: 'We will hold the Pavāraṇā in the coming bright fortnight.' However, on that coming bright fortnight, on the Komudī Cātumāsī, the Pavāraṇā must certainly be held. For it is not permissible to hold it by overstepping that. For it has been said: 'If, bhikkhus, those bhikkhus are quarrelsome, contentious, disputatious, creating arguments and legal issues in the Sangha, they should still reside through that bright fortnight. By all those bhikkhus, bhikkhus, the Pavāraṇā must be held in the coming bright fortnight, on the Komudī Cātumāsī, even if unwillingly' (Mahāvagga 240). Therefore, it is said: 'And for those who have completed the latter rains residence, it is indeed the latter Kattika full moon day.' If indeed they were to hold the Pavāraṇā by overstepping that, they would incur an offense of wrong-doing. For it has been said: 'And, bhikkhus, the Pavāraṇā should not be held on a non-Pavāraṇā day, except for the sake of Sangha harmony' (Mahāvagga 233). The Pavāraṇā days are due to the connection with the Pavāraṇā of purity. By the word 'pi' (also), it shows that not only are there Pavāraṇā days, but also other Uposatha days. 'Idampi' refers to the threefold Pavāraṇā also. 'Tathārūpapaccayeti' means in the case of such conditions as a large number of resident monks, etc. 'Dvinnaṃ kattikapuṇṇamānanti' refers to the two Kattika full moon days, namely, the former Kattika and the latter Kattika, which are the two Assayuja and Komudī full moon days. ဣဒါနိ ယော သော သာမဂ္ဂိဥပေါသထဒိဝသော ဝုတ္တော, တဉ္စ တပ္ပသင်္ဂေန သာမဂ္ဂိပဝါရဏာဒိဝသဉ္စ ဒဿေန္တော ‘‘ယဒါ ပနာ’’တိအာဒိမာဟ. တတ္ထ ဩသာရိတေ တသ္မိံ ဘိက္ခုသ္မိန္တိ ဥက္ခိတ္တကေ ဘိက္ခုသ္မိံ ဩသာရိတေ, တံ ဂဟေတွာ သီမံ ဂန္တွာ အာပတ္တိံ ဒေသာပေတွာ ကမ္မဝါစာယ ကမ္မပဋိပ္ပဿဒ္ဓိဝသေန ပဝေသိတေတိ ဝုတ္တံ ဟောတိ. တဿ ဝတ္ထုဿာတိ တဿ အဓိကရဏဿ. တဒါ ဌပေတွာ စုဒ္ဒသပန္နရသေ အညော ယော ကောစိ ဒိဝသော ဥပေါသထဒိဝသော နာမ ဟောတီတိ သမ္ဗန္ဓော. ကသ္မာတိ အာဟ ‘‘တာဝဒေဝ ဥပေါသထော ကာတဗ္ဗော. ‘ပါတိမောက္ခံ ဥဒ္ဒိသိတဗ္ဗ’န္တိ ဝစနတော’’တိ. တတ္ထ တာဝဒေဝါတိ တံ ဒိဝသမေဝ. ဝစနတောတိ ကောသမ္ဗကက္ခန္ဓကေ (မဟာဝ. ၄၇၅) ဝုတ္တတ္တာ. ယတြ ပန ပတ္တစီဝရာဒီနံ အတ္ထာယ အပ္ပမတ္တကေန ကာရဏေန ဝိဝဒန္တာ ဥပေါသထံ ဝါ ပဝါရဏံ ဝါ ဌပေန္တိ, တတ္ထ တသ္မိံ အဓိကရဏေ ဝိနိစ္ဆိတေ ‘‘သမဂ္ဂါ ဇာတမှာ’’တိ အန္တရာ သာမဂ္ဂိဥပေါသထံ ကာတုံ န လဘန္တိ, ကရောန္တေဟိ အနုပေါသထေ ဥပေါသထော ကတော နာမ ဟောတိ. Now, showing that day of harmony-Uposatha which was mentioned, and also the day of harmony-Pavāraṇā in connection with it, he begins with 'But when...' There, 'when that bhikkhu is reinstated' means when the bhikkhu who was suspended is reinstated, that is, having taken him, gone to the boundary, made him confess the offense, and then readmitted him by means of a formal act for the revocation of the act. 'Regarding that matter' means regarding that legal issue. Then, apart from the fourteenth and fifteenth, any other day is called an Uposatha day—this is the connection. Why? He says: 'The Uposatha must be performed on that very day. The Pātimokkha must be recited,' because of this statement. Therein, 'on that very day' means on that same day. 'By the statement' means because it is said in the Kosambaka Khandhaka (Mahāva. 475). But where they, disputing over some trivial matter for the sake of a bowl, robe, etc., suspend the Uposatha or Pavāraṇā, there, when that legal issue is settled, they are not permitted to perform a harmony-Uposatha in the interim, saying, 'We have become united.' If they do so, it is called performing the Uposatha on a non-Uposatha day. ကတ္တိကမာသဗ္ဘန္တရေတိ ဧတ္ထ ကတ္တိကမာသော နာမ ပုဗ္ဗကတ္တိကမာသဿ ကာဠပက္ခပါဋိပဒတော ပဋ္ဌာယ ယာဝ အပရကတ္တိကပုဏ္ဏမာ, တာဝ ဧကူနတိံသရတ္တိဒိဝါ, တဿ အဗ္ဘန္တရေ. တတော ပုရေ ဝါ ပန ပစ္ဆာ ဝါ ဝဋ္ဋတိ. အယမေဝါတိ ယော ကောစိ ဒိဝသောယေဝ. ဣဓာပိ ကောသမ္ဗကက္ခန္ဓကေ သာမဂ္ဂိယာ သဒိသာဝ သာမဂ္ဂီ ဝေဒိတဗ္ဗာ. ယေ ပန ကိသ္မိဉ္စိဒေဝ အပ္ပမတ္တကေ [Pg.387] ပဝါရဏံ ဌပေတွာ သမဂ္ဂါ ဟောန္တိ, တေဟိ ပဝါရဏာယမေဝ ပဝါရဏာ ကာတဗ္ဗာ, တာဝဒေဝ န ကာတဗ္ဗာ, ကရောန္တေဟိ အပဝါရဏာယ ပဝါရဏာ ကတာ နာမ ဟောတိ, ‘‘န ကာတဗ္ဗာယေဝါ’’တိ နိယမေန ယဒိ ကရောတိ, ဒုက္ကဋန္တိ ဒဿေတိ. တတ္ထ ဟိ ဥပေါသထကရဏေ ဒုက္ကဋံ. ဝုတ္တဉှေတံ ‘‘န, ဘိက္ခဝေ, အနုပေါသထေ ဥပေါသထော ကာတဗ္ဗော အညတြ သံဃသာမဂ္ဂိယာ’’တိ (မဟာဝ. ၁၈၃). ‘Within the month of Kattika’—here, the month of Kattika means from the first day of the dark fortnight of the former Kattika month up to the full moon of the latter Kattika, a total of twenty-nine days and nights; ‘within’ means within that period. It is allowable either before or after that. ‘This very day’ means just any day. Here too, the harmony should be understood as being of the same kind as that in the Kosambaka Khandhaka. But for those who, having suspended the Pavāraṇā over some trivial matter, become harmonious, the Pavāraṇā should be performed only on the Pavāraṇā day itself, and not at that very time. If they do so, it is called having performed the Pavāraṇā on a non-Pavāraṇā day. It shows that if one performs it, despite the rule that 'it should certainly not be done,' it is an offense of wrong-doing. For in that case, performing the Uposatha incurs an offense of wrong-doing. For it has been said: ‘Bhikkhus, the Uposatha should not be performed on a non-Uposatha day, except for the harmony of the Saṅgha’ (Mahāvagga 183). ၁၆၉. သံဃေ ဥပေါသထော နာမ ဧကသီမာယံ သန္နိပတိတေန စတုဝဂ္ဂါဒိသံဃေန ကတ္တဗ္ဗော ဥပေါသထော, သော စ ပါတိမောက္ခုဒ္ဒေသောယေဝ. ဂဏေ ဥပေါသထော နာမ ဧကသီမာယံ သန္နိပတိတေဟိ ဒွီဟိ, တီဟိ ဝါ ဘိက္ခူဟိ ကတ္တဗ္ဗော ဥပေါသထော, သော စ ပါရိသုဒ္ဓိဥပေါသထောယေဝ. ပုဂ္ဂလေ ဥပေါသထော နာမ ဧကသီမာယံ နိသိန္နေန ဧကေန ဘိက္ခုနာ ကတ္တဗ္ဗော ဥပေါသထော, သော စ အဓိဋ္ဌာနုပေါသထောယေဝ. တေနာဟ ‘‘ကာရကဝသေန အပရေပိ တယော ဥပေါသထာ’’တိ. ကတ္တဗ္ဗာကာရဝသေန ဝုတ္တေသု တီသု ဥပေါသထေသု သုတ္တုဒ္ဒေသော နာမ ပါတိမောက္ခုဒ္ဒေသော. သော ဒုဝိဓော ဩဝါဒပါတိမောက္ခုဒ္ဒေသော စ အာဏာပါတိမောက္ခုဒ္ဒေသော စ. တတြ ဩဝါဒေါဝ ပါတိမောက္ခံ, တဿ ဥဒ္ဒေသော သရူပေန ကထနံ ဩဝါဒပါတိမောက္ခုဒ္ဒေသော. ‘‘ဣမသ္မိံ ဝီတိက္ကမေ အယံ နာမ အာပတ္တီ’’တိ ဧဝံ အာပတ္တိဝသေန အာဏာပနံ ပညာပနံ အာဏာ. သေသံ အနန္တရသဒိသမေဝ. 169. The Uposatha in the Saṅgha is the Uposatha to be performed by a Saṅgha of four or more bhikkhus gathered within a single boundary, and that is simply the recitation of the Pātimokkha. The Uposatha in a group is the Uposatha to be performed by two or three bhikkhus gathered within a single boundary, and that is simply the purity-Uposatha. The Uposatha for an individual is the Uposatha to be performed by a single bhikkhu seated within a single boundary, and that is simply the determination-Uposatha. Therefore it is said: ‘There are also three other Uposathas by way of the performers.’ Among the three Uposathas mentioned by way of the manner of performance, ‘recitation of the Sutta’ means the recitation of the Pātimokkha. This is of two kinds: the recitation of the Admonitory Pātimokkha and the recitation of the Authoritative Pātimokkha. Herein, the admonition itself is the Pātimokkha; its recitation, the verbal explanation of its nature, is the recitation of the Admonitory Pātimokkha. The authoritative declaration (āṇā) is the commanding and making known of offenses in the form: ‘In this transgression, such and such an offense occurs.’ The rest is similar to what was said immediately before. တတ္ထ ဩဝါဒပါတိမောက္ခုဒ္ဒေသော နာမ – Herein, the recitation of the Admonitory Pātimokkha is as follows: ‘‘ခန္တိ ပရမံ တပေါ တိတိက္ခာ; နိဗ္ဗာနံ ပရမံ ဝဒန္တိ ဗုဒ္ဓါ; န ဟိ ပဗ္ဗဇိတော ပရူပဃာတီ; န သမဏော ဟောတိ ပရံ ဝိဟေဌယန္တော. ‘Patience, forbearance, is the highest austerity; the Buddhas declare Nibbāna as supreme. One who harms another is not a renunciate; one who harasses another is not an ascetic.’ ‘‘သဗ္ဗပါပဿ [Pg.388] အကရဏံ, ကုသလဿ ဥပသမ္ပဒါ; သစိတ္တပရိယောဒပနံ, ဧတံ ဗုဒ္ဓါန သာသနံ. ‘The non-doing of all evil, the undertaking of what is wholesome, the purification of one’s own mind—this is the teaching of the Buddhas.’ ‘‘အနုပဝါဒေါ အနုပဃာတော, ပါတိမောက္ခေ စ သံဝရော; မတ္တညုတာ စ ဘတ္တသ္မိံ, ပန္တဉ္စ သယနာသနံ; အဓိစိတ္တေ စ အာယောဂေါ, ဧတံ ဗုဒ္ဓါန သာသန’’န္တိ. (ဒီ. နိ. ၂.၉၀; ဓ. ပ. ၁၈၃-၁၈၅) – ‘Non-reviling, non-harming, and restraint in the Pātimokkha; moderation in food, and a secluded lodging; commitment to the higher mind—this is the teaching of the Buddhas.’ ဣမာ တိဿော ဂါထာ. These are the three stanzas. တတ္ထ ခန္တိ ပရမံ တပေါတိ အဓိဝါသနခန္တိ နာမ ပရမံ တပေါ. တိတိက္ခာတိ ခန္တိယာ ဧဝ ဝေဝစနံ, တိတိက္ခာသင်္ခါတာ အဓိဝါသနခန္တိ ဥတ္တမံ တပေါတိ အတ္ထော. နိဗ္ဗာနံ ပရမံ ဝဒန္တီတိ သဗ္ဗာကာရေန ပန နိဗ္ဗာနံ ပရမန္တိ ဝဒန္တိ ဗုဒ္ဓါ. န ဟိ ပဗ္ဗဇိတော ပရူပဃာတီတိ ယော အဓိဝါသနခန္တိဝိရဟိတတ္တာ ပရံ ဥပဃာတေတိ ဗာဓတိ ဝိဟိံသတိ, သော ပဗ္ဗဇိတော နာမ န ဟောတိ. စတုတ္ထပါဒေါ ပန တဿေဝ ဝေဝစနံ. ‘‘န ဟိ ပဗ္ဗဇိတော’’တိ ဧတဿ ဟိ န သမဏော ဟောတီတိ ဝေဝစနံ. ‘‘ပရူပဃာတီ’’တိ ဧတဿ ပရံ ဝိဟေဌယန္တောတိ ဝေဝစနံ. အထ ဝါ ပရူပဃာတီတိ သီလူပဃာတီ. သီလဉှိ ဥတ္တမဋ္ဌေန ပရန္တိ ဝုစ္စတိ. ယော စ သမဏော ပရံ ယံ ကဉ္စိ သတ္တံ ဝိဟေဌယန္တော ပရူပဃာတီ ဟောတိ အတ္တနော သီလဝိနာသကော, သော ပဗ္ဗဇိတော နာမ န ဟောတီတိ အတ္ထော. အထ ဝါ ယော အဓိဝါသနခန္တိယာ အဘာဝါ ပရူပဃာတီ ဟောတိ, ပရံ အန္တမသော ဍံသမကသမ္ပိ သဉ္စိစ္စ ဇီဝိတာ ဝေါရောပေတိ, သော န ဟိ ပဗ္ဗဇိတော. ကိံ ကာရဏာ? မလဿ အပဗ္ဗဇိတတ္တာ. ‘‘ပဗ္ဗာဇယမတ္တနော မလံ, တသ္မာ ‘ပဗ္ဗဇိတော’တိ ဝုစ္စတီ’’တိ (ဓ. ပ. ၃၈၈) ဣဒဉှိ ပဗ္ဗဇိတလက္ခဏံ. ယောပိ န ဟေဝ ခေါ ဥပဃာတေတိ န မာရေတိ, အပိစ ဒဏ္ဍာဒီဟိ ဝိဟေဌေတိ, သောပိ ပရံ ဝိဟေဌယန္တော န သမဏော ဟောတိ. ကိံကာရဏာ? ဝိဟေသာယ အသမိတတ္တာ. ‘‘သမိတတ္တာ ဟိ ပါပါနံ, သမဏောတိ ပဝုစ္စတီ’’တိ (ဓ. ပ. ၂၆၅) ဣဒဉှိ သမဏလက္ခဏံ. Herein, ‘patience is the highest austerity’ means that patient forbearance is the highest austerity. ‘Endurance’ is simply a synonym for patience; the meaning is that patient forbearance, known as endurance, is the supreme austerity. ‘The Buddhas declare Nibbāna as supreme’ means that the Buddhas declare Nibbāna to be supreme in every way. ‘A renunciate does not harm others’ means that one who, being devoid of patient forbearance, harms, oppresses, or injures others, is not a renunciate. The fourth line is simply a synonym for that. For ‘a renunciate does not’ is a synonym for ‘is not an ascetic.’ And ‘harming others’ is a synonym for ‘harassing others.’ Alternatively, ‘harming others’ means harming one’s virtue. For virtue is called ‘supreme’ (para) in the ultimate sense. And the meaning is that any ascetic who, by harassing any being, becomes a harmer of others and a destroyer of his own virtue, is not called a renunciate. Or, one who, due to the absence of patient forbearance, harms others—even intentionally depriving a mosquito or gnat of life—is not a renunciate. Why? Because his defilement has not been expelled. For this is the characteristic of a renunciate: ‘Because he has expelled his own defilements, he is therefore called a “renunciate”’ (Dhp 388). Even one who does not actually harm or kill, but torments others with sticks or the like, thus harassing them, is not an ascetic. Why? Because he is not calmed with regard to harassment. For this is the mark of an ascetic: ‘Because of the calming of evils, one is called an “ascetic”’ (Dhp 265). ဒုတိယဂါထာယ [Pg.389] သဗ္ဗပါပဿာတိ သဗ္ဗာကုသလဿ. အကရဏန္တိ အနုပ္ပာဒနံ. ကုသလဿာတိ စတုဘူမကကုသလဿ. ဥပသမ္ပဒါတိ ဥပသမ္ပာဒနံ ပဋိလာဘော. သစိတ္တပရိယောဒပနန္တိ အတ္တနော စိတ္တဿ ဝေါဒါပနံ ပဘဿရဘာဝကရဏံ သဗ္ဗသော ပရိသောဓနံ, တံ ပန အရဟတ္တေန ဟောတိ, ဣတိ သီလသံဝရေန သဗ္ဗပါပံ ပဟာယ လောကိယလောကုတ္တရာဟိ သမထဝိပဿနာဟိ ကုသလံ သမ္ပာဒေတွာ အရဟတ္တဖလေန စိတ္တံ ပရိယောဒပေတဗ္ဗန္တိ ဧတံ ဗုဒ္ဓါန သာသနံ ဩဝါဒေါ အနုသိဋ္ဌိ. In the second stanza, ‘of all evil’ means of all that is unwholesome. ‘Non-doing’ means not producing. ‘Of what is wholesome’ means of the wholesome in the four planes. ‘Undertaking’ means the undertaking, the acquisition. ‘The purification of one’s own mind’ means the cleansing of one’s own mind, making it radiant, completely purifying it. This, however, is achieved through arahantship. Thus, by abandoning all evil through moral restraint, accomplishing what is wholesome through mundane and supramundane serenity and insight, and purifying the mind with the fruit of arahantship—this is the teaching, the advice, and the instruction of the Buddhas. တတိယဂါထာယ အနုပဝါဒေါတိ ဝါစာယ ကဿစိ အနုပဝဒနံ. အနုပဃာတောတိ ကာယေန ကဿစိ ဥပဃာတာကရဏံ. ပါတိမောက္ခေတိ ယံ တံ ပါတိမောက္ခံ ပအတိမောက္ခံ အတိပမောက္ခံ ဥတ္တမသီလံ. ပါတိ ဝါ အဂတိဝိသေသေဟိ မောက္ခေတိ ဒုဂ္ဂတိဘယေဟိ, ယော ဝါ နံ ပါတိ, တံ မောက္ခေတီတိ ပါတိမောက္ခန္တိ ဝုစ္စတိ, တသ္မိံ ပါတိမောက္ခေ စ. သံဝရောတိ သတ္တန္နံ အာပတ္တိက္ခန္ဓာနံ အဝီတိက္ကမလက္ခဏော သံဝရော. မတ္တညုတာတိ ပဋိဂ္ဂဟဏပရိဘောဂဝသေန ပမာဏညုတာ. ပန္တဉ္စ သယနာသနန္တိ ဇနသံဃဋ္ဋနဝိရဟိတံ နိဇ္ဇနသမ္ဗာဓံ ဝိဝိတ္တံ သေနာသနဉ္စ. ဧတ္ထ စ ဒွီဟိယေဝ ပစ္စယေဟိ စတုပစ္စယသန္တောသော ဒီပိတောတိ ဝေဒိတဗ္ဗော ပစ္စယသန္တောသသာမညေန ဣတရဒွယဿပိ လက္ခဏဟာရနယေန ဇောတိတတ္တာ. အဓိစိတ္တေ စ အာယောဂေါတိ ဝိပဿနာပါဒကံ အဋ္ဌသမာပတ္တိစိတ္တံ အဓိစိတ္တံ, တတောပိ မဂ္ဂဖလစိတ္တမေဝ အဓိစိတ္တံ, တသ္မိံ ယထာဝုတ္တေ အဓိစိတ္တေ အာယောဂေါ စ အနုယောဂေါ စာတိ အတ္ထော. ဧတံ ဗုဒ္ဓါန သာသနန္တိ ဧတံ ပရဿ အနုပဝဒနံ, အနုပဃာတနံ, ပါတိမောက္ခသံဝရော, ပဋိဂ္ဂဟဏပရိဘောဂေသု မတ္တညုတာ[Pg.390], အဋ္ဌသမာပတ္တိဝသိဘာဝါယ ဝိဝိတ္တသေနာသနသေဝနဉ္စ ဗုဒ္ဓါနံ သာသနံ ဩဝါဒေါ အနုသိဋ္ဌီတိ. ဣမာ ပန တိဿော ဂါထာယော သဗ္ဗဗုဒ္ဓါနံ ပါတိမောက္ခုဒ္ဒေသဂါထာ ဟောန္တီတိ ဝေဒိတဗ္ဗာ, တံ ဗုဒ္ဓါ ဧဝ ဥဒ္ဒိသန္တိ, န သာဝကာ. ‘‘သုဏာတု မေ ဘန္တေ သံဃော’’တိအာဒိနာ (မဟာဝ. ၁၃၄) နယေန ဝုတ္တံ အာဏာပါတိမောက္ခံ နာမ, တံ သာဝကာ ဧဝ ဥဒ္ဒိသန္တိ, န ဗုဒ္ဓါ. ဣဒမေဝ စ ဣမသ္မိံ အတ္ထေ ပါတိမောက္ခန္တိ အဓိပ္ပေတံ. In the third stanza, 'anupavādo' means not reviling anyone by speech. 'Anupaghāto' means not harming anyone with the body. 'Pātimokkha' is that which is the Pātimokkha, the foremost liberation, the supreme morality. It is called Pātimokkha because it protects (pāti) from the dangers of the lower realms through special causes of non-regression, or because he who protects (pāti) it, is liberated (mokkheti) by it. And 'saṃvaro' in that Pātimokkha means restraint, which has the characteristic of not transgressing the seven categories of offenses. 'Mattaññutā' means knowing the proper measure in receiving and consuming. 'Pantañca sayanāsanaṃ' refers to a lodging free from the press of people, a solitary, quiet, and secluded dwelling place. Herein, contentment with the four requisites is indicated by these two factors alone, as the other two are also illuminated by way of implying their characteristics through the generality of contentment with requisites. 'Adhicitte ca āyogo' refers to the mind of the eight attainments, which is the basis for insight, as the higher mind; even more so, the path and fruition consciousness itself is the higher mind. In that higher mind, as described, 'āyogo' means both effort and constant application. This—not reviling others, not harming others, restraint in the Pātimokkha, moderation in receiving and consuming, and dwelling in secluded abodes for the attainment of mastery over the eight attainments—is the instruction and admonition of the Buddhas. These three stanzas, however, are to be understood as the Pātimokkha recitation stanzas of all Buddhas. Only Buddhas recite them, not disciples. The Authoritative Pātimokkha, which is recited in the manner beginning with 'Venerable sirs, let the Saṅgha listen to me…', is recited only by disciples, not by the Buddhas. And it is this latter which, in this context, is meant by 'Pātimokkha'. အနုပဂတော နာမ တတ္ထေဝ ဥပသမ္ပန္နော, အသတိယာ ပုရိမိကာယ အနုပဂတော ဝါ. စာတုမာသိနိယန္တိ စတုမာသိယံ. သာ ဟိ စတုန္နံ မာသာနံ ပါရိပူရိဘူတာတိ စာတုမာသီ, သာ ဧဝ ‘‘စာတုမာသိနီ’’တိ ဝုစ္စတိ, တဿံ စာတုမာသိနိယံ, ပစ္ဆိမကတ္တိကပုဏ္ဏမာသိယန္တိ အတ္ထော. ကာယသာမဂ္ဂိန္တိ ကာယေန သမဂ္ဂဘာဝံ, ဟတ္ထပါသူပဂမနန္တိ ဝုတ္တံ ဟောတိ. 'Anupagato' means one who was ordained in that very place; or, one who has not come from a prior ordination, there being none. 'Cātumāsiniyanti' means ‘in the four-month period.’ That which completes four months is called cātumāsī, and that itself is called cātumāsinī. ‘On that cātumāsinī’ means on the last full-moon day of Kattika. 'Kāyasāmagginti' means ‘unity in body,’ that is, being united in body, which is said to be ‘approaching within arm’s reach.’ အယံ ပနေတ္ထ ဝိနိစ္ဆယော – သစေ ပုရိမိကာယ ပဉ္စ ဘိက္ခူ ဝဿံ ဥပဂတာ ပစ္ဆိမိကာယပိ ပဉ္စ, ပုရိမေဟိ ဉတ္တိံ ဌပေတွာ ပဝါရိတေ ပစ္ဆိမေဟိ တေသံ သန္တိကေ ပါရိသုဒ္ဓိဥပေါသထော ကာတဗ္ဗော, န ဧကသ္မိံ ဥပေါသထဂ္ဂေ ဒွေ ဉတ္တိယော ဌပေတဗ္ဗာ. သစေ ပစ္ဆိမိကာယ ဥပဂတာ စတ္တာရော တယော ဒွေ ဧကော ဝါ ဟောတိ, ဧသေဝ နယော. အထ ပုရိမိကာယ စတ္တာရော, ပစ္ဆိမိကာယပိ စတ္တာရော တယော ဒွေ ဧကော ဝါ, ဧသေဝ နယော. အထ ပုရိမိကာယ တယော, ပစ္ဆိမိကာယ တယော ဒွေ ဧကော ဝါ, ဧသေဝ နယော. ဣဒဉှေတ္ထ လက္ခဏံ – သစေ ပုရိမိကာယ ဥပဂတေဟိ ပစ္ဆိမိကာယ ဥပဂတာ ထောကတရာ စေဝ ဟောန္တိ သမသမာ စ, သံဃပဝါရဏာယ စ ဂဏံ ပူရေန္တိ, သံဃပဝါရဏာဝသေန ဉတ္တိ ဌပေတဗ္ဗာ. သစေ ပန [Pg.391] ပစ္ဆိမိကာယ ဧကော ဟောတိ, တေန သဒ္ဓိံ တေ စတ္တာရော ဟောန္တိ, စတုန္နံ သံဃဉတ္တိံ ဌပေတွာ ပဝါရေတုံ န ဝဋ္ဋတိ. ဂဏဉတ္တိယာ ပန သော ဂဏပူရကော ဟောတိ, တသ္မာ ဂဏဝသေန ဉတ္တိံ ဌပေတွာ ပုရိမေဟိ ပဝါရေတဗ္ဗံ. ဣတရေန တေသံ သန္တိကေ ပါရိသုဒ္ဓိဥပေါသထော ကာတဗ္ဗော. သစေ ပုရိမိကာယ ဒွေ, ပစ္ဆိမိကာယ ဒွေ ဝါ ဧကော ဝါ, ဧတ္ထာပိ ဧသေဝ နယော. သစေ ပုရိမိကာယပိ ဧကော, ပစ္ဆိမိကာယပိ ဧကော, ဧကေန ဧကဿ သန္တိကေ ပဝါရေတဗ္ဗံ, ဧကေန ပါရိသုဒ္ဓိဥပေါသထော ကာတဗ္ဗော. သစေ ပုရိမေဟိ ဝဿူပဂတေဟိ ပစ္ဆာ ဝဿူပဂတာ ဧကေနပိ အဓိကတရာ ဟောန္တိ, ပဌမံ ပါတိမောက္ခံ ဥဒ္ဒိသိတွာ ပစ္ဆာ ထောကတရေဟိ တေသံ သန္တိကေ ပဝါရေတဗ္ဗံ. ကတ္တိကစာတုမာသိနိပဝါရဏာယ ပန သစေ ပဌမဝဿူပဂတေဟိ မဟာပဝါရဏာယ ပဝါရိတေဟိ ပစ္ဆာ ဥပဂတာ အဓိကတရာ ဝါ သမသမာ ဝါ ဟောန္တိ, ပဝါရဏာဉတ္တိံ ဌပေတွာ ပဝါရေတဗ္ဗံ, တေဟိ ပဝါရိတေ ပစ္ဆာ ဣတရေဟိ ပါရိသုဒ္ဓိဥပေါသထော ကာတဗ္ဗော. အထ မဟာပဝါရဏာယ ပဝါရိတာ ဗဟူ ဟောန္တိ, ပစ္ဆာ ဝဿူပဂတာ ထောကာ ဝါ ဧကော ဝါ, ပါတိမောက္ခေ ဥဒ္ဒိဋ္ဌေ ပစ္ဆာ တေသံ သန္တိကေ တေန ပဝါရေတဗ္ဗန္တိ. Here is the determination in this matter: If five monks entered the rains earlier and five entered later, after the earlier ones have proposed the motion and performed the Pavāraṇā, the later ones should perform the Purity Uposatha in their presence. Two motions should not be proposed in a single Uposatha hall. If those who entered later are four, three, two, or one, this same method applies. If those who entered earlier are four, and those who entered later are four, three, two, or one, this same method applies. If those who entered earlier are three, and those who entered later are three, two, or one, this same method applies. This is the principle here: If those who entered later are fewer than or equal in number to those who entered earlier, and they complete the quorum for the Saṅgha Pavāraṇā, the motion should be proposed by way of a Saṅgha Pavāraṇā. If, however, there is only one who entered later, and with him they are four, it is not proper for the four to propose a Saṅgha motion and perform the Pavāraṇā. But for a group motion, he completes the group. Therefore, the earlier ones should propose the motion by way of a group and perform the Pavāraṇā. The other one should perform the Purity Uposatha in their presence. If those who entered earlier are two, and those who entered later are two or one, this same method applies here also. If there is one who entered earlier and one who entered later, one should perform the Pavāraṇā in the presence of the other, and that one should perform the Purity Uposatha. If those who entered the rains later are more numerous than those who entered earlier by even one, first the Pātimokkha should be recited, and afterwards the fewer ones should perform the Pavāraṇā in their presence. For the Pavāraṇā of the Kattika four-month period, however, if after the Great Pavāraṇā has been performed by those who entered the rains first, those who entered later are more numerous or equal in number, the motion for the Pavāraṇā should be proposed and they should perform the Pavāraṇā; after they have performed the Pavāraṇā, the others should perform the Purity Uposatha. If those who performed the Great Pavāraṇā are many, and those who entered the rains later are few or only one, after the Pātimokkha has been recited, the latter should then perform the Pavāraṇā in their presence. ဌပေတွာ ပန ပဝါရဏာဒိဝသံ အညသ္မိံ ကာလေတိ အညသ္မိံ ဥပေါသထဒိဝသေ. ဥဒ္ဒိဋ္ဌမတ္တေ ပါတိမောက္ခေတိ ‘‘ပရိယောသိတမတ္တေ ဥဒ္ဒိဿမာနေ’’တိ အပရိယောသိတေ အာဂတေ သတိ အဝသေသဿ ပါတိမောက္ခဿ သောတဗ္ဗတ္တာ ပါရိသုဒ္ဓိဥပေါသထံ ကာတုံ န ဝဋ္ဋတိ. အဝုဋ္ဌိတာယာတိအာဒီနိပိ ပါတိမောက္ခဿ နိဋ္ဌိတကာလမေဝ ပရိသာယ ဝိသေသေတွာ ဝဒတိ. သမသမာ ဝါတိ ပုရိမေဟိ သမပရိမာဏာ. ထောကတရာ ဝါတိ ပုရိမေဟိ ထောကတရပရိမာဏာ. ဧတေန ဗဟုတရေသု အာဂတေသု ပုန ပါတိမောက္ခံ ဥဒ္ဒိသိတဗ္ဗံ, န ပါရိသုဒ္ဓိဥပေါသထော ကာတဗ္ဗောတိ ဒဿေတိ. ‘Except for the Pavāraṇā day’ means at another time, that is, on another Uposatha day. ‘When the Pātimokkha has been recited’ means while it is being recited but is not yet finished. If someone arrives when it is unfinished, because the remainder of the Pātimokkha must be heard, it is not proper to perform the Purity Uposatha. The words beginning with ‘Avuṭṭhitāya’ also refer to the time when the Pātimokkha has been completed, specifying this for the assembly. ‘Equal in number’ means of the same number as the earlier ones. ‘Fewer in number’ means of a smaller number than the earlier ones. This shows that if more numerous ones arrive, the Pātimokkha should be recited again, and the Purity Uposatha should not be performed. ဧကံသံ [Pg.392] ဥတ္တရာသင်္ဂံ ကရိတွာတိ ဧကသ္မိံ အံသေ သာဓုကံ ဥတ္တရာသင်္ဂံ ကရိတွာတိ အတ္ထော. သုတ္တနိပါတဋ္ဌကထာယံ (သု. နိ. အဋ္ဌ. ၂.၃၄၅) ပန ‘‘ဧကံသံ စီဝရံ ကတွာတိ ဧတ္ထ ပန ပုန သဏ္ဌာပနေန ဧဝံ ဝုတ္တံ. ဧကံသန္တိ စ ဝါမံသံ ပါရုပိတွာ ဌိတဿေတံ အဓိဝစနံ. ယတော ယထာ ဝါမံသံ ပါရုပိတွာ ဌိတံ ဟောတိ, တထာ စီဝရံ ကတွာတိ ဧဝမဿ အတ္ထော ဝေဒိတဗ္ဗော’’တိ ဝုတ္တံ. အဉ္ဇလိံ ပဂ္ဂဟေတွာတိ ဒသနခသမောဓာနသမုဇ္ဇလံ အဉ္ဇလိံ ဥက္ခိပိတွာ. သစေ ပန တတ္ထ ပါရိဝါသိကောပိ အတ္ထိ, သံဃနဝကဋ္ဌာနေ နိသီဒိတွာ တတ္ထေဝ နိသိန္နေန အတ္တနော ပါဠိယာ ပါရိသုဒ္ဓိဥပေါသထော ကာတဗ္ဗော. ပါတိမောက္ခေ ပန ဥဒ္ဒိသိယမာနေ ပါဠိယာ အနိသီဒိတွာ ပါဠိံ ဝိဟာယ ဟတ္ထပါသံ အမုဉ္စန္တေန နိသီဒိတဗ္ဗံ. ပဝါရဏာယပိ ဧသေဝ နယော. ‘Having arranged the upper robe on one shoulder’ means having properly arranged the upper robe on one shoulder. In the commentary to the Suttanipāta, however, it is said: ‘Regarding “having arranged the robe on one shoulder,” it is stated thus by way of re-establishing the meaning. “On one shoulder” is a designation for one who stands with the left shoulder covered. Therefore, its meaning should be understood as “having arranged the robe in such a way that the left shoulder is covered.”’ ‘Having raised the hands in añjali’ means having lifted up the añjali gesture, resplendent with the joining of the ten fingernails. If, however, a monk on probation is also present, he should sit in the place of the most junior monk in the Saṅgha, and while seated right there, he should perform the Purity Uposatha according to his own recitation. But while the Pātimokkha is being recited, he should not sit in the line of monks; leaving the line, he should sit without going beyond arm’s reach. This same method also applies for the Pavāraṇā. သဗ္ဗံ ပုဗ္ဗကရဏီယန္တိ သမ္မဇ္ဇနာဒိနဝဝိဓံ ပုဗ္ဗကိစ္စံ. ဣမိနာ ဗဟူနံ ဝသနဋ္ဌာနေယေဝ ဥပေါသထဒိဝသေ ပုဗ္ဗကိစ္စံ ကာတဗ္ဗံ န ဟောတိ, အထ ခေါ ဧကဿ ဝသနဋ္ဌာနေပိ ကာတဗ္ဗံယေဝါတိ ဒဿေတိ. ယထာ စ သဗ္ဗော သံဃော သဘာဂါပတ္တိံ အာပဇ္ဇိတွာ ‘‘သုဏာတု မေ, ဘန္တေ သံဃော…ပေ… ပဋိကရိဿတီ’’တိ (မဟာဝ. ၁၇၁) ဉတ္တိံ ဌပေတွာ ဥပေါသထံ ကာတုံ လဘတိ, ဧဝမေတ္ထာပိ တီဟိ ‘‘သုဏန္တု မေ, အာယသ္မန္တာ, ဣမေ ဘိက္ခူ သဘာဂံ အာပတ္တိံ အာပန္နာ, ယဒါ အညံ ဘိက္ခုံ သုဒ္ဓံ အနာပတ္တိကံ ပဿိဿန္တိ, တဒါ တဿ သန္တိကေ တံ အာပတ္တိံ ပဋိကရိဿန္တီ’’တိ ဂဏဉတ္တိံ ဌပေတွာ, ဒွီဟိပိ ‘‘အညံ သုဒ္ဓံ ပဿိတွာ ပဋိကရိဿာမာ’’တိ ဝတွာ ဥပေါသထံ ကာတုံ ဝဋ္ဋတိ. ဧကေနပိ ‘‘ပရိသုဒ္ဓံ လဘိတွာ ပဋိကရိဿာမီ’’တိ အာဘောဂံ ကတွာ ကာတုံ ဝဋ္ဋတိ. ‘All the preliminary duties’ refers to the nine kinds of preparatory duties, such as sweeping. This shows that it is not that the preliminary duties on the Uposatha day are to be performed only in the dwelling place of many monks, but rather they should be performed even in the dwelling place of a single monk. And just as the entire Saṅgha, having committed a common offense, is able to perform the Uposatha after proposing the motion, ‘Venerable sirs, may the Saṅgha hear me... they will make amends,’ so too here, it is permissible for three monks to perform the Uposatha after proposing a group motion with the words, ‘Venerable sirs, may you hear me. These monks have committed a common offense. When they see another monk who is pure and without offense, they will then make amends for that offense in his presence.’ It is also permissible for two monks to perform it by saying, ‘Having seen another who is pure, we will make amends.’ It is also permissible for a single monk to perform it after making the resolution, ‘Having found a pure one, I will make amends.’ တဒဟူတိ တသ္မိံ အဟု, တသ္မိံ ဒိဝသေတိ အတ္ထော. နာနာသံဝါသကေဟီတိ လဒ္ဓိနာနာသံဝါသကေဟိ. အနာဝါသော နာမ နဝကမ္မသာလာဒိကော ယော ကောစိ ပဒေသော[Pg.393]. အညတြ သံဃေနာတိ သံဃပ္ပဟောနကေဟိ ဘိက္ခူဟိ ဝိနာ. အညတြ အန္တရာယာတိ ပုဗ္ဗေ ဝုတ္တံ ဒသဝိဓမန္တရာယံ ဝိနာ. သဗ္ဗန္တိမေန ပန ပရိစ္ဆေဒေန အတ္တစတုတ္ထေ ဝါ အန္တရာယေ ဝါ သတိ ဂန္တုံ ဝဋ္ဋတိ. ယထာ စ အာဝါသာဒယော န ဂန္တဗ္ဗာ, ဧဝံ သစေ ဝိဟာရေ ဥပေါသထံ ကရောန္တိ, ဥပေါသထာဓိဋ္ဌာနတ္ထံ သီမာပိ နဒီပိ န ဂန္တဗ္ဗာ. သစေ ပနေတ္ထ ကောစိ ဘိက္ခု ဟောတိ, တဿ သန္တိကံ ဂန္တုံ ဝဋ္ဋတိ, ဝိဿဋ္ဌဥပေါသထာပိ အာဝါသာ ဂန္တုံ ဝဋ္ဋတိ. ဧဝံ ဂတော အဓိဋ္ဌာတုမ္ပိ လဘတိ. အာရညကေနပိ ဘိက္ခုနာ ဥပေါသထဒိဝသေ ဂါမေ ပိဏ္ဍာယ စရိတွာ အတ္တနော ဝိဟာရမေဝ အာဂန္တဗ္ဗံ. သစေ အညံ ဝိဟာရံ ဩက္ကမတိ, တတ္ထ ဥပေါသထံ ကတွာဝ အာဂန္တဗ္ဗံ, အကတွာ အာဂန္တုံ န ဝဋ္ဋတိ, ယံ ဇညာ ‘‘အဇ္ဇေဝ တတ္ထ ဂန္တုံ သက္ကောမီ’’တိ ဧဝရူပေါ ပန အာဝါသော ဂန္တဗ္ဗော. တတ္ထ ဘိက္ခူဟိ သဒ္ဓိံ ဥပေါသထံ ကရောန္တေနပိ ဟိ ဣမိနာ နေဝ ဥပေါသထန္တရာယော ကတော ဘဝိဿတီတိ. ‘Tadahū’ means on that day. ‘Nānāsaṃvāsakehi’ means with those of different communion due to differing views. ‘Anāvāso’ (a non-residence) means any place such as a hall for new work. ‘Aññatra saṅghena’ means without monks sufficient to form a Saṅgha. ‘Aññatra antarāya’ means without the ten kinds of obstacles previously mentioned. However, according to the final and conclusive definition, it is permissible to go if one is needed as the fourth person or if there is an obstacle. And just as one should not go to residences and so on, likewise, if they are performing the Uposatha in a monastery, one should not go to the boundary or to a river for the purpose of determining the Uposatha. If there is some monk there, it is permissible to go to his presence, and it is permissible to go to residences where the Uposatha has been dispatched. One who has gone thus is also able to determine it. A forest-dwelling monk, after going for alms in a village on the Uposatha day, should return to his own monastery. If he enters another monastery, he must perform the Uposatha there before returning; it is not permissible to return without having done so. However, one should go to such a residence if one knows, ‘I am able to go there today itself.’ For by performing the Uposatha with the monks there, no obstacle to the Uposatha will have been created by him. ၁၇၀. ဗဟိ ဥပေါသထံ ကတွာ အာဂတေနာတိ နဒိယာ ဝါ သီမာယ ဝါ ယတ္ထ ကတ္ထစိ ဥပေါသထံ ကတွာ အာဂတေန ဆန္ဒော ဒါတဗ္ဗော, ‘‘ကတော မယာ ဥပေါသထော’’တိ အစ္ဆိတုံ န လဘတီတိ အဓိပ္ပာယော. ကိစ္စပသုတော ဝါတိ ဂိလာနုပဋ္ဌာနာဒိကိစ္စပသုတော ဝါ. သံဃော နပ္ပဟောတီတိ ဒွိန္နံ ဒွိန္နံ အန္တရာ ဟတ္ထပါသံ အဝိဇဟိတွာ ပဋိပါဋိယာ ဌာတုံ နပ္ပဟောတိ. 170. ‘By one who has performed the Uposatha outside and returned’ means that by one who has performed the Uposatha somewhere, by a river or at a boundary, and has returned, consent must be given. The intention is that one is not allowed to just sit, saying, ‘I have performed the Uposatha.’ ‘Or one engaged in duties’ means one occupied with duties such as attending to the sick. ‘The Saṅgha is not sufficient’ means it is not sufficient to stand in succession without leaving a hand’s reach between each pair of monks. ‘‘အဓမ္မေန ဝဂ္ဂ’’န္တိ ဧတ္ထ ဧကသီမာယ စတူသု ဘိက္ခူသု ဝိဇ္ဇမာနေသု ပါတိမောက္ခုဒ္ဒေသောဝ အနုညာတော, တီသု ဒွီသု စ ပါရိသုဒ္ဓိဥပေါသထောဝ, ဣဓ ပန တထာ အကတတ္တာ ‘‘အဓမ္မေနာ’’တိ ဝုတ္တံ. ယသ္မာ ပန ဆန္ဒပါရိသုဒ္ဓိ သံဃေ ဧဝ အာဂစ္ဆတိ, န ဂဏေ န ပုဂ္ဂလေ, တသ္မာ ‘‘ဝဂ္ဂ’’န္တိ ဝုတ္တံ. သစေ ပန ဒွေ သံဃာ ဧကသီမာယံ အညမညံ ဆန္ဒံ အာဟရိတွာ ဧကသ္မိံ ခဏေ ဝိသုံ သံဃကမ္မံ ကရောန္တိ, ဧတ္ထ ကထန္တိ? ကေစိ ပန ‘‘တံ ဝဋ္ဋတီ’’တိ ဝဒန္တိ, တံ န ဂဟေတဗ္ဗံ ဝဂ္ဂကမ္မတ္တာ. ဝဂ္ဂကမ္မံ ကရောန္တာနဉှိ ဆန္ဒပါရိသုဒ္ဓိ [Pg.394] အညတ္ထ န ဂစ္ဆတိ တထာ ဝစနာဘာဝါ, ဝိသုံ ဝိသုံ ကမ္မကရဏတ္ထမေဝ သီမာယ အနုညာတတ္တာ စာတိ ဂဟေတဗ္ဗံ. ဝိဟာရသီမာယ ပန သံဃေ ဝိဇ္ဇမာနေပိ ကေနစိ ပစ္စယေန ခဏ္ဍသီမာယ တီသု, ဒွီသု ဝါ ပါရိသုဒ္ဓိဥပေါသထံ ကရောန္တေသု ကမ္မံ ဓမ္မေန သမဂ္ဂမေဝ ဘိန္နသီမဋ္ဌတ္တာတိ ဒဋ္ဌဗ္ဗံ. “By unlawful means, a faction”—here, when there are four bhikkhus present within a single boundary, only the recitation of the Pātimokkha is permitted; for three or two, only the purity-Uposatha. But here, since it was not done accordingly, it is called “by unlawful means.” However, since consent and purification pertain to the Sangha alone, not to a group or an individual, it is therefore called “a faction.” But if two Sanghas within one boundary, having brought consent from each other, perform separate Sangha acts at the same time—what of this? Some say, “That is valid,” but this should not be accepted because it is a factional act. For the consent and purification of those performing a factional act does not extend elsewhere, because there is no such statement, and because the boundary was permitted precisely for the purpose of performing acts separately. However, even when the Sangha is present within the boundary of a monastery, if for some reason three or two are performing the purity-Uposatha in a sub-boundary, the act should be regarded as lawful and harmonious, since they are situated in a separate boundary. ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, တဒဟုပေါသထေ ပါရိသုဒ္ဓိံ ဒေန္တေန ဆန္ဒမ္ပိ ဒါတုံ, သန္တိ သံဃဿ ကရဏီယ’’န္တိ (မဟာဝ. ၁၆၅) ဝုတ္တတ္တာ ဘဂဝတော အာဏံ ကရောန္တေန ‘‘ဆန္ဒံ ဒမ္မီ’’တိ ဝုတ္တံ. ‘‘ဆန္ဒဟာရကော စေ, ဘိက္ခဝေ, ဒိန္နေ ဆန္ဒေ တတ္ထေဝ ပက္ကမတိ, အညဿ ဒါတဗ္ဗော ဆန္ဒော’’တိအာဒိဝစနတော (မဟာဝ. ၁၆၅) ပုန အတ္တနော ဆန္ဒဒါနပရိဿမဝိနောဒနတ္ထံ ‘‘ဆန္ဒံ မေ ဟရာ’’တိ ဝုတ္တံ. ‘‘ဆန္ဒဟာရကော စေ, ဘိက္ခဝေ, ဒိန္နေ ဆန္ဒေ သံဃပ္ပတ္တော သဉ္စိစ္စ နာရောစေတိ, အာဟဋော ဟောတိ ဆန္ဒော, ဆန္ဒဟာရကဿ အာပတ္တိ ဒုက္ကဋဿာ’’တိ ဝုတ္တတ္တာ ဒုက္ကဋတော တံ မောစေတုံ ‘‘ဆန္ဒံ မေ အာရောစေဟီ’’တိ ဝုတ္တံ. ကာယေန ဝါ ဝါစာယ ဝါ ဥဘယေန ဝါ ဝိညာပေတဗ္ဗောတိ မနသာဝ အစိန္တေတွာ ကာယပ္ပယောဂံ ကရောန္တေန ယေန ကေနစိ အင်္ဂပစ္စင်္ဂေန ဝါ, ဝါစံ ပန နိစ္ဆာရေတုံ သက္ကောန္တေန တထေဝ ဝါစာယ ဝါ, ဥဘယထာပိ သက္ကောန္တေန ကာယဝါစာဟိ ဝါ ဝိညာပေတဗ္ဗော, ဇာနာပေတဗ္ဗောတိ အတ္ထော. ‘‘အယမတ္ထော’’တိဝစနတော ပန ယာယ ကာယစိပိ ဘာသာယ ဝိညာပေတုံ ဝဋ္ဋတိ. “I permit, bhikkhus, on the Uposatha day, when giving purification, to also give consent, as there are duties for the Sangha,” thus it was said (Mahāva. 165). Therefore, acting upon the Blessed One’s command, one says, “I give consent.” From the statement (Mahāva. 165), “If the consent-bearer, bhikkhus, having received the consent, departs from that very spot, consent should be given to another,” and so on, it is said, “Convey my consent,” in order to avoid the trouble of giving one’s consent again. Since it is said, “If the consent-bearer, bhikkhus, having received the consent, arrives at the Sangha but intentionally does not announce it, the consent is considered conveyed, but the consent-bearer incurs an offense of wrong-doing,” one says, “Announce my consent,” in order to free him from that offense of wrong-doing. It should be communicated by body, by speech, or by both. This means that, not merely thinking it in the mind, one should make a bodily exertion with some limb or part of the body; or, being able to utter speech, with speech itself; or, being able to do both, it should be communicated by body and speech. ‘It should be made known’ is the meaning. From the statement, “This is the meaning,” it is fitting to communicate by any bodily gesture or language. ပါရိသုဒ္ဓိဒါနေပိ ဆန္ဒဒါနေ ဝုတ္တသဒိသောဝ ဝိနိစ္ဆယော, တံ ပန ဒေန္တေန ပဌမံ သန္တီ အာပတ္တိ ဒေသေတဗ္ဗာ. န ဟိ သာပတ္တိကော သမာနော ‘‘ပါရိသုဒ္ဓိံ ဒမ္မိ, ပါရိသုဒ္ဓိံ မေ ဟရ, ပါရိသုဒ္ဓိံ မေ အာရောစေဟီ’’တိ ဝတ္တုမရဟတိ. ‘‘သန္တိ သံဃဿ ကရဏီယာနီ’’တိ ဝတ္တဗ္ဗေ ဝစနဝိပလ္လာသေန ‘‘သန္တိ သံဃဿ ကရဏီယ’’န္တိ ဝုတ္တံ. တေသဉ္စ အတ္တနော စ ဆန္ဒပါရိသုဒ္ဓိံ ဒေတီတိ ဧတ္ထ ဆန္ဒော [Pg.395] စ ပါရိသုဒ္ဓိ စ ဆန္ဒပါရိသုဒ္ဓိ စ ဆန္ဒပါရိသုဒ္ဓိ, တံ ဒေတီတိ သရူပေကသေသေန အတ္ထော ဒဋ္ဌဗ္ဗော. ဣတရာတိ အညေသံ ဆန္ဒပါရိသုဒ္ဓိ. ဗိဠာလသင်္ခလိကာ ဆန္ဒပါရိသုဒ္ဓီတိ ဧတ္ထ ဗိဠာလသင်္ခလိကာ နာမ ဗိဠာလဗန္ဓနံ. တတ္ထ ဟိ သင်္ခလိကာယ ပဌမဝလယံ ဒုတိယဝလယံယေဝ ပါပုဏာတိ, န တတိယံ, ဧဝမယမ္ပိ ဆန္ဒပါရိသုဒ္ဓိ ဒါယကေန ယဿ ဒိန္နာ, တတော အညတ္ထ န ဂစ္ဆတိ, တသ္မာ သာ ဗိဠာလသင်္ခလိကသဒိသတ္တာ ‘‘ဗိဠာလသင်္ခလိကာ’’တိ ဝုတ္တာ. ဗိဠာလသင်္ခလိကာဂ္ဂဟဏဉ္စေတ္ထ ယာသံ ကာသဉ္စိ သင်္ခလိကာနံ ဥပလက္ခဏမတ္တန္တိ ဒဋ္ဌဗ္ဗံ. In the giving of purification, the ruling is similar to that stated for the giving of consent. However, one who gives it must first confess any existing offense. For one who has an offense is not fit to say, “I give purification; convey my purification; announce my purification.” When it should be said, “Santi saṅghassa karaṇīyāni” (There are duties for the Sangha), it was said with an alteration of the word as “santi saṅghassa karaṇīya.” And here, regarding the phrase “gives their and one’s own consent-and-purification,” the meaning should be understood by way of a coordinative compound with ellipsis of one member (sarūpekasesa), where ‘consent-and-purification’ (chandapārisuddhi) comprises both ‘consent’ (chando) and ‘purification’ (pārisuddhi). “Of the others” means the consent-and-purification of others. Regarding “consent-and-purification is like a cat’s chain (biḷālasaṅkhalikā),” here, biḷālasaṅkhalikā means a cat’s tether. For in that chain, the first link reaches only the second link, not the third. Similarly, this consent-and-purification, when given by the giver to someone, does not go to another. Therefore, because it is similar to a cat’s chain, it is called biḷālasaṅkhalikā. And it should be understood that the mention of a cat’s chain here is merely illustrative of any kind of chain. ၁၇၃. ပဝါရဏာဒါနေပိ ဧသေဝ နယော. အယံ ပန ဝိသေသော – တတ္ထ ‘‘ဆန္ဒံ မေ အာရောစေဟီ’’တိ, ဣဓ ပန ‘‘မမတ္ထာယ ပဝါရေဟီ’’တိ. တတ္ထ ဆန္ဒဟာရကေ သံဃဿ ဟတ္ထံ ဥပဂတမတ္တေယေဝ အာဂတာ ဟောတိ. ဣဓ ပန ဧဝံ ဒိန္နာယ ပဝါရဏာယ ပဝါရဏာဟာရကေန သံဃံ ဥပသင်္ကမိတွာ ဧဝံ ပဝါရေတဗ္ဗံ ‘‘တိဿော, ဘန္တေ, ဘိက္ခု…ပေ… ပဋိကရိဿာမီ’’တိ. ဝိမတိဝိနောဒနိယံ ‘‘ဧဝမေတံ ဓာရယာမိ, သုတာ ခေါ ပနာယသ္မန္တေဟီတိ ဧတ္ထ ‘ဧဝမေတံ ဓာရယာမီ’တိ ဝတွာ ဥဒ္ဒိဋ္ဌံ ခေါ အာယသ္မန္တော နိဒါနံ, သုတာ ခေါ ပနာယသ္မန္တေဟိ စတ္တာရော ပါရာဇိကာ ဓမ္မာ’’တိအာဒိနာ ဝတ္တဗ္ဗံ. မာတိကာဋ္ဌကထာယဉှိ ဧဝမေဝ ဝုတ္တံ. သုတေနာတိ သုတပဒေန. 173. For the giving of Pavāraṇā, this is the same method. This, however, is the difference: there, it is said, “Announce my consent,” but here, “Perform Pavāraṇā on my behalf.” There, the consent is considered to have arrived as soon as the consent-bearer has come into the presence of the Sangha. Here, however, when the Pavāraṇā has been given in this way, the Pavāraṇā-bearer should approach the Sangha and perform the Pavāraṇā thus: “Venerable sirs, the bhikkhu… and so on… I will make amends.” In the Vimativinodanī, regarding the phrase “Thus I hold it. But have the venerable ones heard?”, it is said that after saying, “Thus I hold it,” one should continue: “The introduction has been recited, venerable sirs. The four Pārājika rules have been heard by the venerable ones,” and so on. For in the Mātikāṭṭhakathā, it is stated in this very way. “Sutena” means by the word “suta” (heard). ၁၇၄. နိဒါနုဒ္ဒေသေ အနိဋ္ဌိတေ ပါတိမောက္ခံ နိဒ္ဒိဋ္ဌံ နာမ န ဟောတီတိ အာဟ ‘‘ဒုတိယာဒီသု ဥဒ္ဒေသေသူ’’တိအာဒိ. 174. When the recitation of the Nidāna is unfinished, the Pātimokkha is not considered to have been recited. Hence it is said, “In the second and subsequent recitations,” and so on. ၁၇၅. တီဟိပိ ဝိဓီဟီတိ ဩသာရဏကထနသရဘညေဟိ. ဧတ္ထ စ အတ္ထံ ဘဏိတုကာမတာယ ဝါ ဘဏာပေတုကာမတာယ ဝါ သုတ္တဿ ဩတာရဏံ ဩသာရဏံ နာမ. တဿေဝ အတ္ထပ္ပကာသနာ ကထနံ နာမ. ကေဝလံ ပါဌဿေဝ သရေန ဘဏနံ [Pg.396] သရဘညံ နာမ. သဇ္ဈာယံ အဓိဋ္ဌဟိတွာတိ ‘‘သဇ္ဈာယံ ကရောမီ’’တိ စိတ္တံ ဥပ္ပာဒေတွာ. ဩသာရေတွာ ပန ကထေန္တေနာတိ သယမေဝ ပါဌံ ဝတွာ ပစ္ဆာ အတ္ထံ ကထေန္တေန. နဝဝိဓန္တိ သံဃဂဏပုဂ္ဂလေသု တယော, သုတ္တုဒ္ဒေသပါရိသုဒ္ဓိအဓိဋ္ဌာနဝသေန တယော, စာတုဒ္ဒသီပန္နရသီသာမဂ္ဂိဝသေန တယောတိ နဝဝိဓံ. စတုဗ္ဗိဓန္တိ အဓမ္မေနဝဂ္ဂါဒိ စတုဗ္ဗိဓံ. ဒုဝိဓန္တိ ဘိက္ခုဘိက္ခုနီနံ ပါတိမောက္ခဝသေန ဒုဝိဓံ ပါတိမောက္ခံ. နဝဝိဓန္တိ ဘိက္ခူနံ ပဉ္စ, ဘိက္ခုနီနံ စတ္တာရောတိ နဝဝိဓံ ပါတိမောက္ခုဒ္ဒေသံ. ကတိမီတိ ကတိသဒ္ဒါပေက္ခံ ဣတ္ထိလိင်္ဂံ ဒဋ္ဌဗ္ဗံ. 175. “By three methods” means by presenting (osāraṇa), explaining (kathana), and intoning (sarabhañña). Here, presenting a sutta with the desire to explain its meaning oneself, or to have it explained, is called ‘presenting.’ The clarification of its meaning is called ‘explaining.’ Merely chanting the text with a melodious voice is called ‘intoning.’ “Having resolved upon the recitation” means having generated the thought, “I will perform the recitation.” “By one who presents and then explains” means by one who first recites the text and afterward explains the meaning. “Ninefold” refers to: three concerning the Sangha, a group, and an individual; three by way of recitation of the rules, declaration of purity, and a resolution Uposatha; and three by way of the fourteenth day, the fifteenth day, and the day of harmony—thus it is ninefold. “Fourfold” refers to the four types beginning with ‘unlawful and factional.’ “Twofold” refers to the two kinds of Pātimokkha, for bhikkhus and for bhikkhunīs. “Ninefold” refers to the nine kinds of Pātimokkha recitation: five for bhikkhus and four for bhikkhunīs. “Katimi” (How many?): this should be understood as being in the feminine gender in anticipation of its noun. ဥတုဝဿေယေဝါတိ ဟေမန္တဂိမှေသုယေဝ. ဝိညာပေတီတိ ဧတ္ထ မနသာ စိန္တေတွာ ကာယဝိကာရကရဏမေဝ ဝိညာပနန္တိ ဒဋ္ဌဗ္ဗံ. ပါဠိယံ အညဿ ဒါတဗ္ဗာ ပါရိသုဒ္ဓီတိ ပါရိသုဒ္ဓိဒါယကေန ပုန အညဿ ဘိက္ခုနော သန္တိကေ ဒါတဗ္ဗာ. ‘‘ဘူတံ ဧဝ သာမဏေရဘာဝံ အာရောစေတီ’’တိ ဝုတ္တတ္တာ ဦနဝီသတိဝဿကာလေ ဥပသမ္ပန္နဿ, အန္တိမဝတ္ထုအဇ္ဈာပန္နသိက္ခာပစ္စက္ခာတကာဒီနံ ဝါ ယာဝ ဘိက္ခုပဋိညာ ဝဋ္ဋတိ, တာဝ တေဟိ အာဟဋာပိ ဆန္ဒပါရိသုဒ္ဓိ အာဂစ္ဆတိ. ယဒါ ပန တေ အတ္တနော သာမဏေရာဒိဘာဝံ ပဋိဇာနန္တိ, တတော ပဋ္ဌာယ နာဂစ္ဆတီတိ ဒဿိတန္တိ ဒဋ္ဌဗ္ဗံ. ပါဠိယမ္ပိ (မဟာဝ. ၁၆၄) ဟိ ‘‘ဒိန္နာယ ပါရိသုဒ္ဓိယာ သံဃပ္ပတ္တော ဝိဗ္ဘမတိ…ပေ… ပဏ္ဍကော ပဋိဇာနာတိ, တိရစ္ဆာနဂတော ပဋိဇာနာတိ, ဥဘတောဗျဉ္ဇနကော ပဋိဇာနာတိ, အာဟဋာ ဟောတိ ပါရိသုဒ္ဓီ’’တိ ဝုတ္တတ္တာ ပဏ္ဍကာဒီနံ ဘိက္ခုပဋိညာယ ဝတ္တမာနကာလေသု ပန ဆန္ဒပါရိသုဒ္ဓိယာဝ အာဂမနံ သိဒ္ဓမေဝ. တေနာဟ ‘‘ဧသ နယော သဗ္ဗတ္ထာ’’တိ. ဥမ္မတ္တကခိတ္တစိတ္တဝေဒနာဋ္ဋာနံ ပန ပကတတ္တာ အန္တရာမဂ္ဂေ ဥမ္မတ္တကာဒိဘာဝေ ပဋိညာတေပိ တေသံ သံဃပ္ပတ္တမတ္တေနေဝ ဆန္ဒာဒိ အာဂစ္ဆတီတိ ဒဿေတိ. “Only in the season of residence” means only in the winter and summer seasons. “He makes known” (viññāpeti): here, making known should be understood as the making of a bodily gesture after having intended it mentally. In the Pāḷi, the phrase “purification should be given to another” means that it should be given again by the giver of purification in the presence of another bhikkhu. Because it is said, “He announces his actual state as a novice,” for one ordained when under twenty years of age, or for those who have committed a final offense, renounced the training, and so on, as long as their claim to the status of a bhikkhu is valid, the consent and purification conveyed by them is accepted. It should be understood that this shows that from the point when they acknowledge their status as a novice or the like, it is no longer accepted. For in the Pāḷi (Mahāva. 164) it is also said: “Purification having been given, the one who reaches the Sangha disrobes… and so on… a eunuch acknowledges his state, one of animal birth acknowledges his state, a hermaphrodite acknowledges his state; the purification is considered conveyed.” Thus, for eunuchs and others, during the time their claim to the status of a bhikkhu is valid, the arrival of their consent and purification is indeed established. Therefore, it is said: “This is the method in all cases.” However, for the insane, the mentally deranged, and those afflicted by pain, because they were of sound mind at the outset, even if they acknowledge their state of insanity or the like along the way, it is shown that their consent and so forth are accepted merely by their arrival at the Sangha. ဘိက္ခူနံ [Pg.397] ဟတ္ထပါသန္တိ ဣမိနာ ဂဏပုဂ္ဂလေသု ဆန္ဒပါရိသုဒ္ဓိယာ အနာဂမနံ ဒဿေတိ. ‘‘သံဃပ္ပတ္တော’’တိ ဟိ ပါဠိယံ (မဟာဝ. ၁၆၅) ဝုတ္တံ. သံဃသန္နိပါတတော ပဌမံ ကာတဗ္ဗံ ပုဗ္ဗကရဏံ သံဃသန္နိပါတေ ကာတဗ္ဗံ ပုဗ္ဗကိစ္စန္တိ ဒဋ္ဌဗ္ဗံ. ပါဠိယံ ‘‘နော စေ အဓိဋ္ဌဟေယျ, အာပတ္တိ ဒုက္ကဋဿာ’’တိ ဧတ္ထ အသဉ္စိစ္စ အဿတိယာ အနာပတ္တိ. ယထာ စေတ္ထ, ဧဝံ ဥပရိပိ, ယတ္ထ ပန အစိတ္တကာပတ္တိ အတ္ထိ, တတ္ထ ဝက္ခာမ. ပညတ္တံ ဟောတီတိ ဣမိနာ န သာပတ္တိကေန ဥပေါသထော ကာတဗ္ဗောတိ ဝိသုံ ပဋိက္ခေပါဘာဝေပိ ယထာဝုတ္တသုတ္တသာမတ္ထိယတော ပညတ္တမေဝါတိ ဒဿေတိ. ဣမိနာ ဧဝ နယေန ‘‘အဋ္ဌာနမေတံ, ဘိက္ခဝေ, အနဝကာသော, ယံ တထာဂတော အပရိသုဒ္ဓါယ ပရိသာယ ဥပေါသထံ ကရေယျ, ပါတိမောက္ခံ ဥဒ္ဒိသေယျာ’’တိအာဒိသုတ္တနယတောဝ (အ. နိ. ၈.၂၀; ဥဒါ. ၄၅; စူဠဝ. ၃၈၆) အလဇ္ဇီဟိ သဒ္ဓိံ ဥပေါသထကရဏမ္ပိ ပဋိက္ခိတ္တမေဝ အလဇ္ဇီနိဂ္ဂဟတ္ထတ္တာ သဗ္ဗသိက္ခာပဒါနန္တိ ဒဋ္ဌဗ္ဗံ. ပါရိသုဒ္ဓိဒါနပညာပနေနာတိ ဣမိနာ သာပတ္တိကေန ပါရိသုဒ္ဓိပိ န ဒါတဗ္ဗာတိ ဒီပိတံ ဟောတိ. By 'within a hand's reach of the bhikkhus,' it indicates the non-arrival of consent and purity among the group and individuals. For it is stated in the Pāli text (Mahāvagga 165): 'He has reached the Saṅgha.' The preliminary action (pubbakaraṇa) to be performed before the Saṅgha assembly should be understood as the preliminary duty (pubbakicca) to be performed at the Saṅgha assembly. In the Pāli text, where it is said, 'If he does not make a determination, there is an offense of wrong-doing (dukkaṭa),' here, there is no offense if it is unintentional or due to forgetfulness. As it is here, so it is in what follows; however, where there is an unintentional offense, we will explain it. By 'it is established,' it is shown that the Uposatha should not be performed by one who has an offense, and even in the absence of a separate prohibition, it is indeed established by the force of the aforementioned sutta. By this same method, it should be understood that performing the Uposatha with shameless individuals is also prohibited, based on the principle of suttas such as: 'It is impossible, bhikkhus, it cannot happen, that the Tathāgata would perform the Uposatha or recite the Pātimokkha in an impure assembly' (Aṅguttara Nikāya 8.20; Udāna 45; Cūḷavagga 386), because all training rules are for the purpose of restraining the shameless. By 'the establishment of the giving of purity,' it is indicated that purity also should not be given by one who has an offense. ၁၇၆. ဥဘောပိ ဒုက္ကဋန္တိ ဧတ္ထ သဘာဂါပတ္တိဘာဝံ အဇာနိတွာ ကေဝလံ အာပတ္တိနာမေနေဝ ဒေသေန္တဿ ပဋိဂ္ဂဏှန္တဿ စ အစိတ္တကမေဝ ဒုက္ကဋံ ဟောတီတိ ဝဒန္တိ. ယထာ သံဃော သဘာဂါပတ္တိံ အာပန္နောတိ ဉတ္တိံ ဌပေတွာ ဥပေါသထံ ကာတုံ လဘတိ, ဧဝံ တယောပိ ‘‘သုဏန္တု မေ, အာယသ္မန္တာ, ဣမေ ဘိက္ခူ သဘာဂံ အာပတ္တိံ အာပန္နာ’’တိအာဒိနာ ဝုတ္တနယာနုသာရေနေဝ ဂဏဉတ္တိံ ဌပေတွာ ဒွီဟိ အညမညံ အာရောစေတွာ ဥပေါသထံ ကာတုံ ဝဋ္ဋတိ. ဧကေန ပန သာပတ္တိကေန ဒူရံ ဂန္တွာပိ ပဋိကာတုမေဝ ဝဋ္ဋတိ, အသမ္ပာပုဏန္တေန ‘‘ဘိက္ခူ လဘိတွာ ပဋိကရိဿာမီ’’တိ ဥပေါသထော ကာတဗ္ဗော, ပဋိကရိတွာ စ ပုန ဥပေါသထော ကာတဗ္ဗော[Pg.398]. ကေနစိ ကရဏီယေန ဂန္တွာတိ သီမာပရိစ္ဆေဒတော ဗဟိဘူတံ ဂါမံ ဝါ အရညံ ဝါ ဂန္တွာတိ အတ္ထော. ဧတေနေဝ ဥပေါသထဉတ္တိယာ ဌပနကာလေ သမဂ္ဂါ ဧဝ တေ ဉတ္တိံ ဌပေသုန္တိ သိဒ္ဓံ. တေနေဝ ပါဠိယံ (မဟာဝ. ၁၇၂) ‘‘ဥဒ္ဒိဋ္ဌံ သုဥဒ္ဒိဋ္ဌ’’န္တိ သဗ္ဗပန္နရသကေသုပိ ဝုတ္တံ. 176. Regarding 'Both are offenses of wrong-doing (dukkaṭa),' here they say that for both the one who confesses and the one who receives the confession, not knowing it to be a shared offense but confessing it merely by the name of the offense, it is only an unintentional wrong-doing. Just as the Saṅgha, having incurred a shared offense, is permitted to establish a motion and perform the Uposatha, so too, it is proper for three bhikkhus to establish a group motion according to the stated method, such as, 'Venerables, listen to me, these bhikkhus have incurred a shared offense,' and so on; and for two to inform each other, and then perform the Uposatha. However, one who has an offense, even having gone far away, should indeed make amends. If unable to reach them, he should perform the Uposatha with the thought, 'I will make amends upon finding bhikkhus,' and after making amends, he should perform the Uposatha again. By 'going due to some duty' is meant going to a village or a forest that is outside the defined boundary. By this it is established that at the time of establishing the Uposatha motion, they indeed established the motion while in harmony. Therefore, in the Pāli text (Mahāvagga 172), it is said, 'Well-recited, very well-recited,' even in all the fifteenth-day observances. သစေ ပန ဝုဍ္ဎတရော ဟောတီတိ ပဝါရဏဒါယကော ဘိက္ခု ဝုဍ္ဎတရော ဟောတိ. ဧဝဉှိ တေန တဿတ္ထာယ ပဝါရိတံ ဟောတီတိ ဧတ္ထ ဧဝံ တေန အပ္ပဝါရိတေပိ တဿ သံဃပ္ပတ္တမတ္တေန သံဃဿ ပဝါရဏာကမ္မံ သမဂ္ဂကမ္မမေဝ ဟောတီတိ ဒဋ္ဌဗ္ဗံ. တေန စ ဘိက္ခုနာတိ ပဝါရဏဒါယကေန ဘိက္ခုနာ. ဗဟူပိ သမာနဝဿိကာ ဧကတော ပဝါရေတုံ လဘန္တီတိ ဧကသ္မိံ သံဝစ္ဆရေ လဒ္ဓုပသမ္ပဒတာယ သမာနုပသမ္ပဒဝဿာ သဗ္ဗေ ဧကတော ပဝါရေတုံ လဘန္တီတိ အတ္ထော. 'If, however, he is the elder' means the bhikkhu giving the Pavāraṇā is the elder. Regarding 'For in this way, the Pavāraṇā is made for his sake,' here it should be understood that even if he has not performed the Pavāraṇā, by the mere fact of his having reached the Saṅgha, the Saṅgha's act of Pavāraṇā is indeed a harmonious act. 'And by that bhikkhu' means by the bhikkhu who gives the Pavāraṇā. 'Even many of the same seniority may perform the Pavāraṇā together' means that all those who received ordination in the same year, being of equal ordination-year, are permitted to perform the Pavāraṇā together. ဧတ္ထ ပန ပဏ္ဍိတေဟိ စိန္တေတဗ္ဗံ ဝိစာရေတဗ္ဗံ ကာရဏံ အတ္ထိ, ကိံ ပန တန္တိ? ဣဒါနိ ပါတိမောက္ခုဒ္ဒေသကာလေ – Here, however, there is a matter to be considered and investigated by the wise. What is that, then? Now, at the time of the Pātimokkha recitation: ‘‘သမ္မဇ္ဇနီ ပဒီပေါ စ, ဥဒကံ အာသနေန စ; ဥပေါသထဿ ဧတာနိ, ပုဗ္ဗကရဏန္တိ ဝုစ္စတိ. "Sweeping, a lamp, water, and a seat; these are called the preliminary actions (pubbakaraṇa) for the Uposatha." ‘‘ဆန္ဒပါရိသုဒ္ဓိဥတုက္ခာနံ, ဘိက္ခုဂဏနာ စ ဩဝါဒေါ; ဥပေါသထဿ ဧတာနိ, ပုဗ္ဗကိစ္စန္တိ ဝုစ္စတိ. "Conveying of consent and purity, the announcement of the season, the counting of bhikkhus, and the exhortation; these are called the preliminary duties (pubbakicca) for the Uposatha." ‘‘ဥပေါသထော ယာဝတိကာ စ ဘိက္ခူ ကမ္မပ္ပတ္တာ; သဘာဂါပတ္တိယော စ န ဝိဇ္ဇန္တိ; ဝဇ္ဇနီယာ စ ပုဂ္ဂလာ တသ္မိံ န ဟောန္တိ; ပတ္တကလ္လန္တိ ဝုစ္စတီ’’တိ. (မဟာဝ. အဋ္ဌ. ၁၆၈) – "The Uposatha, and as many bhikkhus as are eligible for the act; and there are no shared offenses; and there are no individuals to be excluded present; it is said to be 'ready' (pattakalla)." (Mahāvagga, Commentary, 168). ဣမာ ဂါထာယော ဓမ္မဇ္ဈေသကေန ပါဌံယေဝ ဘဏာပေတွာ ပါတိမောက္ခုဒ္ဒေသကော အတ္ထံ ကထေတိ. တတော ပုဗ္ဗကရဏပုဗ္ဗကိစ္စာနိ သမ္မာ နိဋ္ဌာပေတွာ ‘‘ဒေသိတာပတ္တိကဿ သမဂ္ဂဿ [Pg.399] ဘိက္ခုသံဃဿ အနုမတိယာ ပါတိမောက္ခံ ဥဒ္ဒိသိတုံ အာရာဓနံ ကရောမာ’’တိ ဣမံ ဝါကျံ ပါဌမေဝ အဇ္ဈေသကေန ဘဏာပေတွာ အတ္ထံ အဝတွာဝ ‘‘သာဓူ’’တိ ဝတွာ ပါတိမောက္ခံ ဥဒ္ဒိသတိ. ပဝါရဏာယပိ ဧသေဝ နယော. ‘‘ပဝါရဏာယ ဧတာနီ’’တိ စ ‘‘ပဝါရဏံ ကာတု’’န္တိ စ ဣမာနိ ပဒါနိယေဝ ဝိသိဋ္ဌာနိ. The Pātimokkha reciter has these verses recited by the one who requests the Dhamma, and then explains their meaning. Then, having properly completed the preliminary actions and duties, the Pātimokkha reciter has the one who requests the Dhamma recite just the text of the statement, 'With the consent of the harmonious Saṅgha of bhikkhus who have confessed their offenses, we make a request to recite the Pātimokkha,' and without explaining its meaning, simply says 'Sādhu,' and then recites the Pātimokkha. This same method applies to the Pavāraṇā as well. Only the phrases 'These are for the Pavāraṇā' and 'to perform the Pavāraṇā' are distinctive. ကိံ ဣမာနိ ဓမ္မဇ္ဈေသကဿ ဝစနာနိ, ဥဒါဟု ပါတိမောက္ခုဒ္ဒေသကဿာတိ? ကိဉ္စေတ္ထ – ယဒိ ဓမ္မဇ္ဈေသကဿ ဝစနာနိ, ဧဝံ သတိ ဂါထာတ္တယံ ဝတွာ တာသံ အတ္ထမ္ပိ သော ဧဝ ကထေတွာ ဧတာနိ ပုဗ္ဗကရဏာနိ စ ဧတာနိ ပုဗ္ဗကိစ္စာနိ စ သံဃေန ကတာနိ, ဣဒဉ္စ သံဃဿ ပတ္တကလ္လံ သမာနီတံ, တသ္မာ ‘‘ဥဒ္ဒိသတု, ဘန္တေ, ပါတိမောက္ခ’’န္တိ တေနေဝ ဝတ္တဗ္ဗံ သိယာ. အထ ပါတိမောက္ခုဒ္ဒေသကဿ ဝစနာနိ, ဧဝဉ္စ သတိ ‘‘သံဃော, ဘန္တေ, ထေရံ ပါတိမောက္ခုဒ္ဒေသံ အဇ္ဈေသတိ, ဥဒ္ဒိသတု, ဘန္တေ, ထေရော ပါတိမောက္ခ’’န္တိ ဓမ္မဇ္ဈေသကေန ယာဝတတိယံ အဇ္ဈောသာပေတွာ ‘‘သမ္မဇ္ဇနီ…ပေ… ဝုစ္စတီ’’တိ ဂါထံ ဝတွာ ဣတိ ‘‘အဋ္ဌကထာစရိယေဟိ ဝုတ္တာနိ ဧတာနိ ပုဗ္ဗကရဏာနိ ကတာနီ’’တိ ပုစ္ဆိတွာ ဓမ္မဇ္ဈေသကေန ‘‘အာမ, ဘန္တေ’’တိ ဝုတ္တေ ‘‘ဆန္ဒပါရိသုဒ္ဓိ …ပေ… ဝုစ္စတီ’’တိ ဂါထံ ဝတွာ ဣတိ ‘‘အဋ္ဌကထာစရိယေဟိ ဝုတ္တာနိ ဧတာနိ ပုဗ္ဗကိစ္စာနိ ကတာနီ’’တိ ပုစ္ဆိတွာ ‘‘အာမ, ဘန္တေ’’တိ ဝုတ္တေ ‘‘ဥပေါသထော…ပေ… ဝုစ္စတီ’’တိ ဂါထံ ဝတွာ ဣတိ ‘‘အဋ္ဌကထာစရိယေဟိ ဝုတ္တံ ဣဒံ ပတ္တကလ္လံ သမာနီတ’’န္တိ ပုစ္ဆိတွာ ‘‘အာမ ဘန္တေ’’တိ ဝုတ္တေ ‘‘ပုဗ္ဗကရဏပုဗ္ဗကိစ္စာနိ သမ္မာ နိဋ္ဌာပေတွာ ပတ္တကလ္လေ သမာနီတေ သမဂ္ဂဿ ဘိက္ခုသံဃဿ အနုမတိယာ ပါတိမောက္ခံ ဥဒ္ဒိသိတုံ အာရာဓနံ မယံ ကရောမာ’’တိ ပါတိမောက္ခုဒ္ဒေသကေန ဝတ္တဗ္ဗံ သိယာ, ဧဝံ သတိ အဇ္ဈေသကအဇ္ဈေသိတဗ္ဗာနံ ဝစနံ အသင်္ကရတော ဇာနိတဗ္ဗံ ဘဝေယျာတိ. Are these the words of the one who requests the Dhamma, or of the Pātimokkha reciter? In this regard: if they are the words of the one who requests the Dhamma, then after reciting the three verses and explaining their meaning, he himself should say: 'These preliminary actions and these preliminary duties have been performed by the Saṅgha, and this has been brought to a state of readiness (pattakalla) for the Saṅgha. Therefore, Venerable sir, please recite the Pātimokkha.' But if they are the words of the Pātimokkha reciter, then, after the one who requests the Dhamma has made the request up to the third time, saying, 'Venerable sir, the Saṅgha requests the elder to recite the Pātimokkha. Venerable sir, may the elder recite the Pātimokkha,' the Pātimokkha reciter should recite the verse 'Sammajjanī…pe… vuccatī' and ask, 'Have these preliminary actions, as stated by the commentary teachers, been performed?' When the one who requests the Dhamma says, 'Yes, venerable sir,' he should recite the verse 'Chandapārisuddhi …pe… vuccatī' and ask, 'Have these preliminary duties, as stated by the commentary teachers, been performed?' When the reply is, 'Yes, venerable sir,' he should recite the verse 'Uposatho…pe… vuccatī' and ask, 'Has this, as stated by the commentary teachers, been brought to a state of readiness?' When the reply is, 'Yes, venerable sir,' the Pātimokkha reciter should say: 'Having properly completed the preliminary actions and duties, and having brought things to a state of readiness, with the consent of the harmonious Saṅgha of bhikkhus, we make a request to recite the Pātimokkha.' In this way, the words of the one requesting and the one being requested would be known without confusion. ဧတ္ထ [Pg.400] စ ဂါထာတ္တယဿ အဋ္ဌကထာစရိယေဟိ ဝုတ္တဘာဝေါ အဋ္ဌကထာယမေဝ အာဂတော. ပစ္ဆိမဝါကျံ ပန နေဝ ပါဠိယံ, န အဋ္ဌကထာယံ, န ဋီကာဒီသု ဒိဿတိ. ခုဒ္ဒသိက္ခာပကရဏေပိ – Here, the fact that the three verses were stated by the commentary teachers is found in the commentary itself. However, the final statement is seen neither in the Pāli Canon, nor in the commentary, nor in the sub-commentaries and so forth. Even in the Khuddasikkhā treatise: ‘‘ပုဗ္ဗကိစ္စေ စ ကရဏေ; ပတ္တကလ္လေ သမာနိတေ; သုတ္တံ ဥဒ္ဒိသတိ သံဃော; ပဉ္စဓာ သော ဝိဘာဝိတော’’တိ စ. "And when the preliminary duty is performed, and when it is brought to a state of readiness, the Saṅgha recites the Sutta; it is analyzed in five ways." ‘‘ပုဗ္ဗကိစ္စေ စ ကရဏေ; ပတ္တကလ္လေ သမာနိတေ; ဉတ္တိံ ဝတွာန သံဃေန; ကတ္တဗ္ဗေဝံ ပဝါရဏာ’’တိ စ. – "And when the preliminary duty is performed, when it is brought to a state of readiness, having stated the motion by the Saṅgha, the Pavāraṇā should be performed thus." ဝုတ္တံ, န ဝုတ္တံ တထာ. မူလသိက္ခာပကရဏေယေဝ တထာ ဝုတ္တံ, တသ္မာ အာစရိယာနံ အတ္တနောမတိ ဘဝေယျ. It is said, but not said thus. It is said thus only in the Mūlasikkhāpakaraṇa. Therefore, it might be the teachers' own opinion. တတ္ထ ‘‘ပုဗ္ဗကရဏပုဗ္ဗကိစ္စာနိ သမ္မာ နိဋ္ဌာပေတွာ’’တိ ဣမိနာ ပုရိမဂါထာဒွယဿ အတ္ထမေဝ ကထေတွာ တတိယဂါထာယ အတ္ထော န ကထိတော. ‘‘ဒေသိတာပတ္တိကဿာ’’တိ ဣမိနာ စ အာပတ္တိယာ ဒေသိတဘာဝေါယေဝ ကထိတော, န သဗ္ဗံ ပတ္တကလ္လံ. အာပတ္တိယာ ဒေသိတဘာဝေ စ သဘာဂါပတ္တိယာ ဒေသိတဘာဝေါယေဝ ပတ္တကလ္လသ္မိံ အန္တောဂဓော, န ဣတရော. ဝုတ္တဉှိ ကင်္ခါဝိတရဏိယံ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ‘‘ဧတာသု ဟိ သဘာဂါပတ္တီသု အဝိဇ္ဇမာနာသု, ဝိသဘာဂါပတ္တီသု ဝိဇ္ဇမာနာသုပိ ပတ္တကလ္လံ ဟောတိယေဝါ’’တိ. ‘‘ပုဗ္ဗကရဏပုဗ္ဗကိစ္စာနိ သမ္မာ နိဋ္ဌာပေတွာ ဒေသိတာပတ္တိကဿ သမဂ္ဂဿ ဘိက္ခုသံဃဿ အနုမတိယာ ပါတိမောက္ခံ ဥဒ္ဒိသိတုံ အာရာဓနံ ကရောမာ’’တိ ဧတ္တကေယေဝ ဝုတ္တေ အဝသေသာနိ တီဏိ ပတ္တကလ္လင်္ဂါနိ. သေယျထိဒံ – ဥပေါသထော, ယာဝတိကာ စ ဘိက္ခူ ကမ္မပ္ပတ္တာ, ဝဇ္ဇနီယာ စ ပုဂ္ဂလာ တသ္မိံ န ဟောန္တီတိ (မဟာဝ. အဋ္ဌ. ၁၆၈). တေသု အသန္တေသုပိ ဥပေါသထော [Pg.401] ကာတဗ္ဗောတိ အာပဇ္ဇတိ, န ပန ကာတဗ္ဗော. တေန ဝုတ္တံ ‘‘န, ဘိက္ခဝေ, အနုပေါသထေ ဥပေါသထော ကာတဗ္ဗော, ယော ကရေယျ, အာပတ္တိ ဒုက္ကဋဿာ’’တိ (မဟာဝ. ၁၈၃) စ, ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, စတုန္နံ ပါတိမောက္ခံ ဥဒ္ဒိသိတု’’န္တိ (မဟာဝ. ၁၆၈) စ, ‘‘န, ဘိက္ခဝေ, သဂဟဋ္ဌာယ ပရိသာယ ပါတိမောက္ခံ ဥဒ္ဒိသိတဗ္ဗ’’န္တိအာဒိ (မဟာဝ. ၁၅၄) စ, တသ္မာ ဥပေါသထဒိဝသေသု သံဃေ သန္နိပတိတေ သစေ ပုဗ္ဗေဝ သမ္မတော ဓမ္မဇ္ဈေသကော အတ္ထိ, ဣစ္စေတံ ကုသလံ. နော စေ, ဧကံ ဗျတ္တံ ပဋိဗလံ ဘိက္ခုံ သံဃေန သမ္မန္နာပေတွာ တေန ဓမ္မဇ္ဈေသကေန ပါတိမောက္ခုဒ္ဒေသကံ ဥပသင်္ကမိတွာ ဧကံသံ ဥတ္တရာသင်္ဂံ ကရိတွာ ဥက္ကုဋိကံ နိသီဒိတွာ အဉ္ဇလိံ ပဂ္ဂဟေတွာ ဧဝမဿ ဝစနီယော – သံဃော, ဘန္တေ, ထေရံ ပါတိမောက္ခုဒ္ဒေသံ အဇ္ဈေသတိ, ဥဒ္ဒိသတု ထေရော ပါတိမောက္ခံ. ဒုတိယမ္ပိ, ဘန္တေ, သံဃော…ပေ… တတိယမ္ပိ, ဘန္တေ, သံဃော…ပေ… ဥဒ္ဒိသတု ထေရော ပါတိမောက္ခန္တိ တိက္ခတ္တုံ ယာစာပေတွာ တတော ပါတိမောက္ခုဒ္ဒေသကေန – Here, by the phrase 'having properly completed the preliminary duties and preliminary tasks,' only the meaning of the first two verses is explained, but the meaning of the third verse is not explained. And by the phrase 'for one whose offenses have been declared,' only the fact of the offense having been declared is stated, not that everything is proper. And regarding the fact of the offense having been declared, only the declaration of similar offenses is included within what is proper, not the other. For it was said in the Kaṅkhāvitaraṇī: 'For even if similar offenses are absent, but dissimilar offenses are present, it is still proper.' When only this much is said: 'Having properly completed the preliminary duties and preliminary tasks, for one whose offenses have been declared, with the consent of the united Sangha of bhikkhus, we make the invitation to recite the Pātimokkha,' the remaining three factors of propriety are not mentioned. These are: the Uposatha day, that as many bhikkhus as are qualified for the act are present, and that those who should be excluded are not present there. If these are absent, it would follow that the Uposatha should be performed, but it should not be performed. Therefore, it is said: 'Monks, the Uposatha should not be performed on a non-Uposatha day. Whoever should perform it, there is an offense of wrong-doing'; and 'Monks, I allow the recitation of the Pātimokkha for four bhikkhus'; and 'Monks, the Pātimokkha should not be recited in an assembly that includes householders,' and so on. Therefore, on Uposatha days, when the Sangha has assembled, if a Dhamma-inquirer previously appointed is present, this is skillful. If not, the Sangha should appoint one competent and able bhikkhu. That bhikkhu, the Dhamma-inquirer, should approach the Pātimokkha reciter, arrange his upper robe over one shoulder, sit squatting, raise his joined palms in salutation, and say to him thus: 'Venerable sir, the Sangha requests the Elder to recite the Pātimokkha. May the Elder recite the Pātimokkha.' A second time, venerable sir, the Sangha... and so on... a third time, venerable sir, the Sangha... and so on... 'May the Elder recite the Pātimokkha.' After having been requested three times, then the Pātimokkha reciter— ‘‘သမ္မဇ္ဇနီ ပဒီပေါ စ, ဥဒကံ အာသနေန စ; ဥပေါသထဿ ဧတာနိ, ပုဗ္ဗကရဏန္တိ ဝုစ္စတီတိ. (မဟာဝ. အဋ္ဌ. ၁၆၈; ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) – 'The broom and lamp, water and a seat; these are called the preliminary duties of the Uposatha.' အဋ္ဌကထာစရိယေဟိ ဝုတ္တာနိ စတ္တာရိ ပုဗ္ဗကရဏာနိ, ကိံ တာနိ ကတာနီ’’တိ ပုစ္ဆိတေ ဓမ္မဇ္ဈေသကေန ‘‘အာမ, ဘန္တေ’’တိ ဝုတ္တေ ပုန ပါတိမောက္ခုဒ္ဒေသကေန – When the Pātimokkha reciter asked, 'Are these four preliminary duties mentioned by the commentary teachers done?' and the Dhamma-inquirer replied, 'Yes, venerable sir,' then the Pātimokkha reciter asked again— ‘‘ဆန္ဒပါရိသုဒ္ဓိဥတုက္ခာနံ, ဘိက္ခုဂဏနာ စ ဩဝါဒေါ; ဥပေါသထဿ ဧတာနိ, ပုဗ္ဗကိစ္စန္တိ ဝုစ္စတီတိ. (မဟာဝ. အဋ္ဌ. ၁၆၈; ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) – 'Consent, purity, declaration of the season, counting of the bhikkhus, and the exhortation; these are called the preliminary tasks of the Uposatha.' အဋ္ဌကထာစရိယေဟိ ဝုတ္တာနိ ပဉ္စ ပုဗ္ဗကိစ္စာနိ, ကိံ တာနိ ကတာနီ’’တိ ပုစ္ဆိတေ ဓမ္မဇ္ဈေသကေန ‘‘အာမ ဘန္တေ’’တိ ဝုတ္တေ ပုန ပါတိမောက္ခုဒ္ဒေသကေန – When the Pātimokkha reciter asked, 'Are these five preliminary tasks mentioned by the commentary teachers done?' and the Dhamma-inquirer replied, 'Yes, venerable sir,' then the Pātimokkha reciter asked again— ‘‘ဥပေါသထော [Pg.402] ယာဝတိကာ စ ဘိက္ခူ ကမ္မပ္ပတ္တာ; သဘာဂါပတ္တိယော စ န ဝိဇ္ဇန္တိ; ဝဇ္ဇနီယာ စ ပုဂ္ဂလာ တသ္မိံ န ဟောန္တိ; ပတ္တကလ္လန္တိ ဝုစ္စတီတိ. (မဟာဝ. အဋ္ဌ. ၁၆၈; ကင်္ခါ အဋ္ဌ. နိဒါနဝဏ္ဏနာ) – 'The Uposatha, and as many bhikkhus as are qualified for the act; and there are no similar offenses; and there are no individuals to be excluded present; this is said to be proper.' အဋ္ဌကထာစရိယေဟိ ဝုတ္တာနိ စတ္တာရိ ပတ္တကလ္လင်္ဂါနိ, ကိံ တာနိ သမာနီတာနီ’’တိ ပုစ္ဆိတေ ဓမ္မဇ္ဈေသကေန ‘‘အာမ, ဘန္တေ’’တိ ဝုတ္တေ ပုန ပါတိမောက္ခုဒ္ဒေသကော ‘‘ပုဗ္ဗကရဏပုဗ္ဗကိစ္စာနိ သမ္မာ နိဋ္ဌာပေတွာ ပတ္တကလ္လင်္ဂေ သမာနီတေ သံဃဿ အနုမတိယာ ပါတိမောက္ခံ ဥဒ္ဒိသိဿာမာ’’တိ ဝတွာ ‘‘သာဓု သာဓူ’’တိ ဘိက္ခုသံဃေန သမ္ပဋိစ္ဆိတေ ‘‘သုဏာတု မေ, ဘန္တေ, သံဃော’’တိအာဒိနာ ပါတိမောက္ခုဒ္ဒေသကော ပါတိမောက္ခံ ဥဒ္ဒိသတီတိ အယမမှာကံ ခန္တိ. When the Pātimokkha reciter asked, 'Have these four factors of propriety mentioned by the commentary teachers been brought together?' and the Dhamma-inquirer replied, 'Yes, venerable sir,' then the Pātimokkha reciter, having said, 'Having properly completed the preliminary duties and preliminary tasks, with the factors of propriety brought together, with the consent of the Sangha, we will recite the Pātimokkha,' and the Sangha of bhikkhus having accepted it with 'Excellent, excellent,' the Pātimokkha reciter recites the Pātimokkha beginning with 'May the Sangha listen to me, venerable sirs.' This is our opinion. ဧတ္ထ စ ‘‘ဓမ္မဇ္ဈေသကေန…ပေ… ဧဝမဿ ဝစနီယော’’တိ ဝုတ္တံ, သော ဓမ္မဇ္ဈေသကေန ဝစနီယဘာဝေါ ကထံ ဝေဒိတဗ္ဗောတိ? ‘‘န, ဘိက္ခဝေ, သံဃမဇ္ဈေ အနဇ္ဈိဋ္ဌေန ပါတိမောက္ခံ ဥဒ္ဒိသိတဗ္ဗံ, ယော ဥဒ္ဒိသေယျ, အာပတ္တိ ဒုက္ကဋဿာ’’တိ (မဟာဝ. ၁၅၄) ဝစနတောတိ. ‘‘သံဃေန သမ္မန္နာပေတွာ’’တိ ဝုတ္တံ, တံ ကထန္တိ? ‘‘အဇ္ဈေသနာ စေတ္ထ သံဃေန သမ္မတဓမ္မဇ္ဈေသကာယတ္တာ ဝါ သံဃတ္ထေရာယတ္တာ ဝါ’’တိ အဋ္ဌကထာယံ ဝုတ္တတ္တာ. ‘‘သံဃော, ဘန္တေ, ထေရံ ပါတိမောက္ခုဒ္ဒေသံ အဇ္ဈေသတိ, ဥဒ္ဒိသတု, ဘန္တေ, ထေရော ပါတိမောက္ခ’’န္တိ အယံ အဇ္ဈေသနာကာရော ကုတော လဗ္ဘတီတိ? ပါဠိတော. ပါဠိယဉှိ (မဟာဝ. ၁၅၅) ‘‘တေ ထေရံ အဇ္ဈေသန္တိ, ဥဒ္ဒိသတု, ဘန္တေ, ထေရော ပါတိမောက္ခ’’န္တိ အာဂတော. Here, it is said, 'By the Dhamma-inquirer... and so on... thus he should be spoken to.' But how is this requirement that he be addressed by the Dhamma-inquirer to be understood? It is from the statement: 'Monks, the Pātimokkha should not be recited in the midst of the Sangha by one who has not been requested. If one should recite it, there is an offense of wrong-doing.' It is said, 'Having been appointed by the Sangha.' But how is that? Because in the commentary, it is said that 'the requesting here depends on either the Dhamma-inquirer appointed by the Sangha or on the Sangha Elder.' Whence is this form of request, 'Venerable sir, the Sangha requests the Elder to recite the Pātimokkha. May the Elder recite the Pātimokkha,' obtained? From the Pāli. For in the Pāli it is found: 'They request the Elder: “May the Elder recite the Pātimokkha.”' သစေ ပန ဓမ္မဇ္ဈေသကော ဝုဍ္ဎတရော, ပါတိမောက္ခုဒ္ဒေသကော နဝကော, ‘‘သံဃော, အာဝုသော, အာယသ္မန္တံ ပါတိမောက္ခုဒ္ဒေသံ အဇ္ဈေသတိ, ဥဒ္ဒိသတု အာယသ္မာ ပါတိမောက္ခ’’န္တိ ဝတ္တဗ္ဗံ. တံ ကုတော လဗ္ဘတိ? ပါဠိတောယေဝ. ပါဠိယဉှိ [Pg.403] (မဟာဝ. ၁၅၅) ‘‘ဧတေနေဝ ဥပါယေန ယာဝ သံဃနဝကံ အဇ္ဈေသန္တိ ဥဒ္ဒိသတု အာယသ္မာ ပါတိမောက္ခ’’န္တိ အာဂတော. တတော ‘‘ပါတိမောက္ခုဒ္ဒေသကေန သမ္မဇ္ဇနီ…ပေ… ပုစ္ဆိတေ ဓမ္မဇ္ဈေသကေန ‘အာမ, ဘန္တေ’တိ ဝုတ္တေ’’တိ ဣဒံ ကုတော လဗ္ဘတီတိ? ပါဠိတော အဋ္ဌကထာတော စ. နိဒါနပါဠိယမ္ပိ ဟိ ‘‘ကိံ သံဃဿ ပုဗ္ဗကိစ္စ’’န္တိ အာဂတံ, အဋ္ဌကထာယမ္ပိ (ကင်္ခါ. အဋ္ဌ. နိဒါနဝဏ္ဏနာ) ‘‘ကိံ သံဃဿ ပုဗ္ဗကိစ္စန္တိ သံဃော ဥပေါသထံ ကရေယျာတိ…ပေ… ဧဝံ ဒွီဟိ နာမေဟိ နဝဝိဓံ ပုဗ္ဗကိစ္စံ ဒဿိတံ, ကိံ တံ ကတန္တိ ပုစ္ဆတီ’’တိ အာဂတန္တိ. But if the Dhamma-inquirer is more senior, and the Pātimokkha reciter is junior, it should be said: 'Friend, the Sangha requests the Venerable to recite the Pātimokkha. May the Venerable recite the Pātimokkha.' Whence is this obtained? From the Pāli itself. For in the Pāli it is found: 'In this very way, they request even the most junior bhikkhu of the Sangha: “May the Venerable recite the Pātimokkha.”' Then, whence is this obtained: 'When the Pātimokkha reciter asked about the sweeping... and so on... and the Dhamma-inquirer replied, “Yes, venerable sir”'? From the Pāli and the commentary. For in the Nidāna Pāli, it is found: 'What is the preliminary task of the Sangha?' And in the commentary, it is found: '“What is the preliminary task of the Sangha?” means “Should the Sangha perform the Uposatha?”... Thus, by these two terms, nine kinds of preliminary tasks are shown; “Has that been done?” he asks.' နနု စေတံ အန္တောနိဒါနေယေဝ အာဂတံ, အထ ကသ္မာ ပါတိမောက္ခုဒ္ဒေသကေန ပုဗ္ဗဘာဂေ ဝတ္တဗ္ဗန္တိ? သစ္စံ, တထာပိ တဒနုလောမတော ဇာနိတဗ္ဗတော ဝတ္တဗ္ဗံ. အဋ္ဌကထာယဉှိ ဣမာ ဂါထာယော သမ္မဇ္ဇနာဒီနံ ပုဗ္ဗကရဏာဒိဘာဝဉာပကဘာဝေနေဝ ဝုတ္တာ, န ပါတိမောက္ခာရမ္ဘကာလေ ဘဏိတဗ္ဗဘာဝေန. အထ စ ပန ဣဒါနိ ဘဏန္တိ, ဧဝံ သန္တေ ကိမတ္ထံ ဘဏန္တီတိ စိန္တာယံ အန္တောနိဒါနေ ‘‘ကိံ သံဃဿ ပုဗ္ဗကိစ္စ’’န္တိ ဝုတ္တပုစ္ဆာနုလောမေန ပုဗ္ဗကရဏာဒီနံ နိဋ္ဌဘာဝပုစ္ဆနတ္ထံ ဘဏန္တီတိ ဇာနိတဗ္ဗံ. ဝုတ္တဉှိ ‘‘ဧဝံ ဝုတ္တံ စတုဗ္ဗိဓံ ပုဗ္ဗကရဏံ ကတွာဝ ဥပေါသထော ကာတဗ္ဗော’’တိ (ဝိ. သင်္ဂ. အဋ္ဌ. ၁၇၇), တသ္မာ ပါဠိအဋ္ဌကထာနုလောမတော ဣမိနာ အနုက္ကမေန ကတေ သတိ ဓမ္မဇ္ဈေသကော ပညာယတိ, တဿ အဇ္ဈေသနာကာရော ပညာယတိ, ပါတိမောက္ခုဒ္ဒေသကော ပညာယတိ, တဿ ပုဗ္ဗကရဏာဒီနံ နိဋ္ဌဘာဝပုစ္ဆနံ ပညာယတိ, ဓမ္မဇ္ဈေသကဿ ဝိဿဇ္ဇနံ ပညာယတိ, တာနိ နိဋ္ဌာပေတွာ ပါတိမောက္ခုဒ္ဒေသကဿ ပါတိမောက္ခံ ဥဒ္ဒိသိတုံ ပဋိညာ ပညာယတိ, ဧဝံ ဣမေသံ ဂါထာဝါကျာနံ ဝစနေ ပယောဇနံ ပညာယတီတိ ကတွာ ပဏ္ဍိတေဟိ ဝိနယညူဟိ စိရပဋိစ္ဆန္နော အယံ ကထာမဂ္ဂေါ ပဋိပဇ္ဇိတဗ္ဗောတိ. ပဝါရဏာယပိ ဧသေဝ နယော. But if this has indeed come from the introductory section, then why is it said by the Pātimokkha reciter in the preliminary part? True, yet it should be spoken so that it may be understood in accordance with that. For in the commentary, these verses are spoken only to indicate the status of being preliminary duties, such as sweeping, not as something to be recited at the start of the Pātimokkha. But now they are recited. In that case, for what purpose are they recited? Upon reflection, it should be understood that they are recited to inquire about the completion of the preliminary duties and so forth, in accordance with the question asked in the introductory section: 'What is the preliminary duty of the Sangha?' For it is said: 'Having performed the fourfold preliminary duty spoken of in this way, the Uposatha should be observed' (Vinayasaṅgaha-aṭṭhakathā 177). Therefore, when this sequence is followed in accordance with the Pāḷi and the commentary, the following become apparent: the one who requests the Dhamma and his manner of requesting; the Pātimokkha reciter and his inquiry about the completion of the preliminary duties; the reply of the one who requests the Dhamma; and, after completing those, the Pātimokkha reciter's declaration to recite the Pātimokkha. Thus, the purpose in the speaking of these verses and sentences becomes apparent, and therefore this long-concealed path of discourse should be followed by the wise who are experts in the Vinaya. This same method applies to the Pavāraṇā as well. ပါဠိယဋ္ဌကထာဒီနဉှိ[Pg.404], အနုရူပံ ဣမံ နယံ; ပုနပ္ပုနံ စိန္တယန္တု, ပဏ္ဍိတာ ဝိနယညုနော. Let the wise, the experts in the Vinaya, reflect again and again upon this method, which is in accordance with the Pāḷi, the commentaries, and so forth. ပုနပ္ပုနံ စိန္တယိတွာ, ယုတ္တံ စေ ဓာရယန္တု တံ; နော စေ ယုတ္တံ ဆဍ္ဍယန္တု, သမ္မာသမ္ဗုဒ္ဓသာဝကာတိ. Having reflected again and again, if it is fitting, let them uphold it; if it is not fitting, let them discard it—such are the disciples of the Perfectly Self-Enlightened One. ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha, ဥပေါသထပဝါရဏာဝိနိစ္ဆယကထာလင်္ကာရော နာမ Named the Ornament of the Discourse on the Ascertainment of the Uposatha and Pavāraṇā, ပဉ္စဝီသတိမော ပရိစ္ဆေဒေါ. The Twenty-fifth Chapter. ၂၆. ဝဿူပနာယိကဝိနိစ္ဆယကထာ 26. The Discourse on the Ascertainment of the Rains Residence ၁၇၉. ဧဝံ ဥပေါသထပဝါရဏာဝိနိစ္ဆယံ ကထေတွာ ဣဒါနိ ဝဿူပနာယိကဝိနိစ္ဆယံ ကထေတုံ ‘‘ဝဿူပနာယိကာတိ ဧတ္ထ’’တျာဒိမာဟ. တတ္ထ ဝသနံ ဝဿံ. ကိံ တံ? ဝသနကိရိယာ ဘာဝတ္ထေ ဏျ-ပစ္စယဝသေန. ဥပနယနံ ဥပနယော. ကော သော? ဥပဂမနကိရိယာ, ဝဿဿ ဥပနယော ဝဿူပနယော, သော ဧတိဿာ ပညတ္တိယာ အတ္ထိ, တသ္မိံ ဝါ ဝိဇ္ဇတီတိ ဝဿူပနာယိကာ. ကာ သာ? ဝဿူပနာယိကပညတ္တိ. အထ ဝါ ဥပနယတိ ဧတာယာတိ ဥပနာယိကာ မဇ္ဈေ ဒီဃဝသေန. ဝဿဿ ဥပနာယိကာ ဝဿူပနာယိကာ, သာ ဧဝ ပုရေ ဘဝါ ပုရိမာ ဘဝတ္ထေ ဣမ-ပစ္စယဝသေန, သာ ဧဝ ပုရိမိကာ သကတ္ထေ က-ပစ္စယဝသေန, တသ္မိံ ပရေ ဣတ္ထိလိင်္ဂေ အ-ကာရဿ ဣ-ကာရာဒေသော. ပစ္ဆာ ဘဝါ ပစ္ဆိမာ, သာဝ ပစ္ဆိမိကာ. 179. Having thus explained the ascertainment of the Uposatha and Pavāraṇā, now, to explain the ascertainment of the Rains Residence, the author begins with 'As to vassūpanāyikā...'. Herein, vassaṃ is from vasanaṃ (dwelling). What is that? It is the act of dwelling, by way of the suffix ṇya in the sense of an abstract state. Upanayo is from upanayanaṃ (approaching). What is that? It is the act of going near. The approach (upanayo) of the rains (vassa) is vassūpanayo. Because this pertains to or is found in this rule (paññatti), it is called vassūpanāyikā. What is that? The rule concerning the Rains Residence. Alternatively, upanāyikā is from upanayati (one approaches), with a long vowel in the middle. The approach to the rains is vassūpanāyikā. That which occurs before (pure bhavā) is purimā (the earlier), by way of the suffix ima in the sense of 'occurring'. That same thing is purimikā, by way of the suffix ka in its own sense; when this follows, the vowel 'a' is substituted with 'i' in the feminine gender. That which occurs after (pacchā bhavā) is pacchimā (the later), and that same thing is pacchimikā. အဿတိယာ ပန ဝဿံ န ဥပေတီတိ ‘‘ဣမသ္မိံ ဝိဟာရေ ဣမံ တေမာသံ ဝဿံ ဥပေမီ’’တိ ဝစီဘေဒံ ကတွာ န ဥပေတိ. ‘‘န, ဘိက္ခဝေ, အသေနာသနိကေန ဝဿံ ဥပဂန္တဗ္ဗံ, ယော ဥပဂစ္ဆေယျ, အာပတ္တိ ဒုက္ကဋဿာ’’တိ (မဟာဝ. ၂၀၄) ဝစီဘေဒံ ကတွာ ဝဿူပဂမနံ သန္ဓာယ ပဋိက္ခေပေါ, န အာလယကရဏဝသေန ဥပဂမနံ [Pg.405] သန္ဓာယာတိ ဝဒန္တိ. ပါဠိယံ ပန အဝိသေသေန ဝုတ္တတ္တာ အဋ္ဌကထာယဉ္စ ဒုတိယပါရာဇိကသံဝဏ္ဏနာယံ (ပါရာ. အဋ္ဌ. ၁.၈၄) ‘‘ဝဿံ ဥပဂစ္ဆန္တေန ဟိ နာလကပဋိပဒံ ပဋိပန္နေနပိ ပဉ္စန္နံ ဆဒနာနံ အညတရေန ဆန္နေယေဝ သဒွါရဗန္ဓေ သေနာသနေ ဥပဂန္တဗ္ဗံ, တသ္မာ ဝဿကာလေ သစေ သေနာသနံ လဘတိ, ဣစ္စေတံ ကုသလံ. နော စေ လဘတိ, ဟတ္ထကမ္မံ ပရိယေသိတွာပိ ကာတဗ္ဗံ. ဟတ္ထကမ္မံ အလဘန္တေန သာမမ္ပိ ကာတဗ္ဗံ, န တွေဝ အသေနာသနိကေန ဝဿံ ဥပဂန္တဗ္ဗ’’န္တိ (မဟာဝ. ၂၀၄) ဒဠှံ ကတွာ ဝုတ္တတ္တာ အသေနာသနိကဿ နာဝါဒိံ ဝိနာ အညတ္ထ အာလယမတ္တေန ဥပဂန္တုံ န ဝဋ္ဋတီတိ အမှာကံ ခန္တိ. နာဝါသတ္ထဝဇေသုယေဝ ဟိ ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, နာဝါယ ဝဿံ ဥပဂန္တု’’န္တိအာဒိနာ (မဟာဝ. ၂၀၃) သတိ, အသတိ ဝါ သေနာသနေ ဝဿူပဂမနဿ ဝိသုံ အနုညာတတ္တာ ‘‘န, ဘိက္ခဝေ, အသေနာသနိကေန ဝဿံ ဥပဂန္တဗ္ဗ’’န္တိ (မဟာဝ. ၂၀၄) အယံ ပဋိက္ခေပေါ. တတ္ထ န လဘတီတိ အသတိ သေနာသနေ အာလယဝသေနပိ နာဝါဒီသု ဥပဂမနံ ဝုတ္တံ. စတူသု ဟိ သေနာသနေသု ဝိဟာရသေနာသနံ ဣဓာဓိပ္ပေတံ, န ဣတရတ္တယံ. However, for one without a dwelling, the rains residence is not undertaken; that is, one does not undertake it even by making the verbal declaration, 'I will undertake the rains residence in this monastery for these three months.' Some say that the prohibition, 'Bhikkhus, the rains residence is not to be undertaken by one without a dwelling. Whoever should undertake it, there is an offense of wrong-doing' (Mahāvagga 204), refers to undertaking the rains residence by making a verbal declaration, not to undertaking it by way of making a shelter. However, since it is stated without distinction in the Pāḷi, and since it is firmly stated in the commentary on the second Pārājika (Pārājika-aṭṭhakathā 1.84): 'For one undertaking the rains residence, even if one has undertaken the Nālaka practice, it must be undertaken in a dwelling with a door and frame, covered by one of the five kinds of roofing. Therefore, during the rains-season, if one obtains a dwelling, this is excellent. If one does not obtain one, one should seek out workers and have one made. If one cannot get workers, one should make it oneself. But one must not undertake the rains residence without a dwelling' (Mahāvagga 204); because this is firmly stated, our view is that for one without a dwelling, it is not permissible to undertake the rains residence elsewhere merely by making a shelter, except in a boat or the like. For it is only in the case of a boat, a caravan, or a cattle-pen that undertaking the rains residence is separately permitted, whether a dwelling is available or not, by the text beginning, 'I allow, bhikkhus, undertaking the rains residence on a boat' (Mahāvagga 203). This prohibition, 'Bhikkhus, the rains residence is not to be undertaken by one without a dwelling' (Mahāvagga 204), does not apply there. In that context, 'if one does not obtain one' means that when a dwelling is not available, undertaking the rains residence in a boat or the like by way of making a shelter is spoken of. For among the four kinds of dwellings, a dwelling in a monastery is intended here, not the other three. ဋင်္ကိတမဉ္စာဒိဘေဒါ ကုဋီတိ ဧတ္ထ ဋင်္ကိတမဉ္စော နာမ ဒီဃေ မဉ္စပါဒေ မဇ္ဈေ ဝိဇ္ဈိတွာ အဋနိယော ပဝေသေတွာ ကတော မဉ္စော, တဿ ဣဒံ ဥပရိ, ဣဒံ ဟေဋ္ဌာတိ နတ္ထိ. ပရိဝတ္တေတွာ အတ္ထတောပိ တာဒိသောဝ ဟောတိ, တံ သုသာနေ ဒေဝဋ္ဌာနေ စ ဌပေန္တိ, စတုန္နံ ပါသာဏာနံ ဥပရိ ပါသာဏံ အတ္ထရိတွာ ကတံ ဂေဟမ္ပိ ‘‘ဋင်္ကိတမဉ္စော’’တိ ဝုစ္စတိ. Here, regarding a hut of the type called a ṭaṅkitamañca and so forth: a ṭaṅkitamañca is a bed made by piercing long bed-legs in the middle and inserting rails. For it, there is no 'this is the top' or 'this is the bottom'. Even when turned over for use, it is just the same. They place it in charnel grounds and at shrines. A structure made by spreading a stone slab on top of four stones is also called a ṭaṅkitamañca. ‘‘ဣဓ ဝဿံ ဥပေမီ’’တိ တိက္ခတ္တုံ ဝတ္တဗ္ဗန္တိ သတ္ထဿ အဝိဟာရတ္တာ ‘‘ဣမသ္မိံ ဝိဟာရေ’’တိ အဝတွာ ‘‘ဣဓ ဝဿံ ဥပေမီ’’တိ ဧတ္တကမေဝ ဝတ္တဗ္ဗံ. သတ္ထေ ပန ဝဿံ ဥပဂန္တုံ န ဝဋ္ဋတီတိ ကုဋိကာဒီနံ အဘာဝေန ‘‘ဣဓ ဝဿံ ဥပေမီ’’တိ ဝစီဘေဒံ ကတွာ ဥပဂန္တုံ န ဝဋ္ဋတိ, အာလယကရဏမတ္တေနေဝ ဝဋ္ဋတီတိ အဓိပ္ပာယော. ဝိပ္ပကိရတီတိ ဝိသုံ ဝိသုံ ဂစ္ဆတိ. တီသု [Pg.406] ဌာနေသု နတ္ထိ ဝဿစ္ဆေဒေ အာပတ္တီတိ တေဟိ သဒ္ဓိံ ဂစ္ဆန္တဿေဝ နတ္ထိ အာပတ္တိ, တေဟိ ဝိယုဇ္ဇိတွာ ဂမနေ ပန အာပတ္တိယေဝ, ပဝါရေတုဉ္စ န လဘတိ. The phrase 'I undertake the rains residence here' should be spoken three times. Because a caravan is not a monastery, one should not say 'in this monastery,' but should say only, 'I undertake the rains residence here.' However, in a caravan, it is not permissible to undertake the rains residence by making the verbal declaration, 'I undertake the rains residence here,' due to the absence of huts and so forth. The intention is that it is permissible only by the mere act of making a shelter. Vippakirati means 'it scatters'; that is, they go separately. 'There is no offense of breaking the rains residence in the three situations' means that there is no offense only for one who goes together with them. But if one goes after separating from them, there is indeed an offense, and one does not get to perform the Pavāraṇā. ပဝိသနဒွါရံ ယောဇေတွာတိ သကဝါဋဗဒ္ဓမေဝ ယောဇေတွာ. ပုရိမိကာယ…ပေ… န ပက္ကမိတဗ္ဗာတိ ဣမိနာ အာသာဠှီပုဏ္ဏမာယ အနန္တရေ ပါဋိပဒဒိဝသေ ပုရိမဝဿံ ဥပဂန္တွာ ဝဿာနဥတုနော စတူသု မာသေသု သဗ္ဗပစ္ဆိမမာသံ ဌပေတွာ ပုရိမံ တေမာသံ ဝသိတဗ္ဗံ. သာဝဏပုဏ္ဏမိယာ အနန္တရေ ပါဋိပဒဒိဝသေ ပစ္ဆိမဝဿံ ဥပဂန္တွာ သဗ္ဗပဌမမာသံ ဌပေတွာ ပစ္ဆိမံ တေမာသံ ဝသိတဗ္ဗံ. ဧဝံ အဝသိတွာ ပုရိမိကာယ ဝဿံ ဥပဂတေန ဘိက္ခုနာ မဟာပဝါရဏာယ အန္တော အရုဏံ အနုဋ္ဌာပေတွာ ပစ္ဆိမိကာယ ဥပဂတေန စာတုမာသိနိပဝါရဏာယ အန္တော အရုဏံ အနုဋ္ဌာပေတွာ အန္တရာ စာရိကံ ပက္ကမေယျ, ဥပစာရသီမာတိက္ကမေယေဝ တဿ ဘိက္ခုနော ဒုက္ကဋာပတ္တိ ဟောတီတိ ဒဿေတိ. ဣမမတ္ထံ ပါဠိယာ သမတ္ထေတုံ ‘‘န ဘိက္ခဝေ…ပေ… ဝစနတော’’တိ ဝုတ္တံ. ယဒိ ဧဝံ ဝဿံ ဥပဂန္တွာ သတိ ကရဏီယေ ပက္ကမန္တဿ သဗ္ဗထာပိ အာပတ္တိယေဝ သိယာတိ စောဒနံ သန္ဓာယာဟ ‘‘ဝဿံ ဥပဂန္တွာ ပနာ’’တိအာဒိ. ဧဝံ သန္တေ တဒဟေဝ သတ္တာဟကရဏီယေန ပက္ကမန္တဿေဝ အနာပတ္တိ သိယာ, န ဒွီဟတီဟံ ဝသိတွာ ပက္ကမန္တဿာတိ အာဟ ‘‘ကော ပန ဝါဒေါ’’တိအာဒိ. “Fixing the entrance door” means securing it with its own bolt. Regarding the earlier rains... one should not depart. By this, it is meant that having entered the earlier rains on the day after the full moon of Āsāḷhī, one must reside for the first three months, excluding the last month of the four-month rains-residence period. Having entered the later rains on the day after the full moon of Sāvaṇa, one must reside for the last three months, excluding the first month. Thus, it shows that if a monk, having entered the earlier rains, departs on a journey without having performed the Mahāpavāraṇā before dawn, or if one, having entered the later rains, departs without having performed the Cātumāsinī Pavāraṇā before dawn, and crosses the boundary of proximity, that monk incurs an offense of wrongdoing. To support this meaning with the Pāḷi, it is said, “Monks, it is not... and so on.” If that is so, considering the objection that after entering the rains, if one departs for some business, there would always be an offense, he says, “But having entered the rains...” and so on. In that case, there would be no offense only for one departing on that very day for a seven-day necessity, not for one departing after staying for two or three days. Regarding this, he says, “What then is there to say?” and so on. ၁၈၀. ဣဒါနိ သတ္တာဟကရဏီယလက္ခဏံ ဝိတ္ထာရတော ဒဿေတုံ ‘‘အနုဇာနာမိ ဘိက္ခဝေ’’တိအာဒိမာဟ. တတ္ထ ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, သတ္တန္နံ သတ္တာဟကရဏီယေန ပဟိတေ ဂန္တုံ, န တွေဝ အပ္ပဟိတေ, ဘိက္ခုဿ ဘိက္ခုနိယာ သိက္ခမာနာယ သာမဏေရဿ သာမဏေရိယာ ဥပါသကဿ ဥပါသိကာယာ’’တိ (မဟာဝ. ၁၈၇) ဧကံ, ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, သတ္တန္နံ သတ္တာဟကရဏီယေန အပ္ပဟိတေပိ ဂန္တုံ, ပဂေဝ ပဟိတေ, ဘိက္ခုဿ ဘိက္ခုနိယာ [Pg.407] သိက္ခမာနာယ သာမဏေရဿ သာမဏေရိယာ မာတုယာ စ ပိတုဿ စာ’’တိ (မဟာဝ. ၁၉၈) ဧကံ, ‘‘သစေ ပန ဘိက္ခုနော ဘာတာ ဝါ အညော ဝါ ဉာတကော ဂိလာနော ဟောတီ’’တိ ဧကံ, ‘‘ဧကသ္မိံ ဝိဟာရေ ဘိက္ခူဟိ သဒ္ဓိံ ဝသန္တော ဘိက္ခုဘတ္တိကော’’တိ ဧကံ, ‘‘သစေ ဘိက္ခုဿ…ပေ… အနဘိရတိ ဝါ ကုက္ကုစ္စံ ဝါ ဒိဋ္ဌိဂတံ ဝါ ဥပ္ပန္နံ ဟောတီ’’တိ ဧကံ, ‘‘ကောစိ ဘိက္ခု ဂရုဓမ္မံ အဇ္ဈာပန္နော ဟောတိ ပရိဝါသာရဟော’’တိ ဧကံ, ‘‘ဘိက္ခုနိယာပိ မာနတ္တာရဟာယာ’’တိ ဧကံ, ‘‘သာမဏေရော ဥပသမ္ပဇ္ဇိတုကာမော…ပေ… သိက္ခမာနာ ဝါ…ပေ… သာမဏေရီ ဝါ’’တိ ဧကံ, ‘‘ဘိက္ခုဿ ဘိက္ခုနိယာ ဝါ သံဃော ကမ္မံ ကတ္တုကာမော တဇ္ဇနီယံ ဝါ’’တိ ဧကံ, ‘‘သစေပိ ကတံယေဝ ဟောတိ ကမ္မ’’န္တိ ဧကံ, ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, သံဃကရဏီယေန ဂန္တု’’န္တိ (မဟာဝ. ၁၉၉) ဧကန္တိ ဧကာဒသ ဌာနာနိ ဟောန္တိ. တတ္ထ ပဌမတတိယစတုတ္ထဝသေန တီသု ဌာနေသု ပဟိတေ ဧဝ ဂန္တဗ္ဗံ, နော အပ္ပဟိတေ. သေသေသု အဋ္ဌသု အပ္ပဟိတေပိ ဂန္တဗ္ဗံ, ပဂေဝ ပဟိတေ. ဝုတ္တဉှိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၉၉) ‘‘ဂန္တဗ္ဗန္တိ သံဃကရဏီယေန အပ္ပဟိတေပိ ဂန္တဗ္ဗ’’န္တိ. ဧတ္ထ စ အနုပါသကေဟိပိ သာသနဘာဝံ ဉာတုကာမေဟိ ပဟိတေ တေသံ ပသာဒဝဍ္ဎိသမ္ပတ္တေဟိပိ သတ္တာဟကရဏီယေန ဂန္တုံ ဝဋ္ဋတီတိ ဂဟေတဗ္ဗံ. ဘိက္ခုဘတ္တိကောတိ ဘိက္ခုနိဿိတကော. သော ပန ယသ္မာ ဘိက္ခူဟိ သဒ္ဓိံ ဝသတိ, တသ္မာ ဝုတ္တံ ‘‘ဘိက္ခူဟိ သဒ္ဓိံ ဝသန္တော’’တိ. 180. Now, to explain in detail the characteristics of the seven-day business, it begins with, “I allow, monks.” Herein: “I allow, monks, for a monk, a nun, a female probationer, a male novice, a female novice, a male lay follower, and a female lay follower to go, when sent for a seven-day business, but not when not sent” (Mahāvagga 187) is one instance. “I allow, monks, for a monk, a nun, a female probationer, a male novice, a female novice, one’s mother and father to go, even when not sent for a seven-day business, and all the more so when sent” (Mahāvagga 198) is another. “If a monk’s brother or another relative is sick” is another. “A monk living in the same monastery with other monks and being supported by the monks with food” is another. “If a monk... discontent, remorse, or a wrong view arises” is another. “If a monk has committed a serious offense and is liable to parivāsa” is another. “Or if a nun is deserving of mānatta” is another. “A novice wishing to receive higher ordination... or a female probationer... or a female novice” is another. “If the Saṅgha wishes to perform an act against a monk or a nun, such as a tajjanīya-kamma” is another. “Even if the act has already been performed” is another. “I allow, monks, to go for Saṅgha business” (Mahāvagga 199) is another—thus, there are eleven cases. Herein, in the first, third, and fourth cases, one should go only when sent, not when not sent. In the remaining eight cases, one may go even when not sent, and all the more so when sent. As stated in the Vimativinodanī (Vimativinodanī Ṭīkā, Mahāvagga 2.199): “It is permissible to go even when not sent for Saṅgha business.” Moreover, it should be understood that it is permissible to go for a seven-day business when sent by non-lay followers who wish to know the nature of the Dispensation, or by those who have attained an increase of faith. “Bhikkhubhattiko” means one dependent on monks. Since he lives together with monks, it is said, “living together with monks.” ၁၈၁. အပိစေတ္ထာတိ အပိစ ဧတ္ထာတိ ဆေဒေါ, ဧတ္ထ ဧတသ္မိံ သတ္တာဟကရဏီယဝိနိစ္ဆယေ အပိစ အပရော အယံ ဤဒိသော ပါဠိမုတ္တကနယော ဝဿူပနာယိကက္ခန္ဓကပါဠိတော မုတ္တော နယော ဝေဒိတဗ္ဗောတိ ယောဇနာ. သမန္တပါသာဒိကာယံ (မဟာဝ. အဋ္ဌ. ၁၉၉) ပန ‘‘ပါဠိမုတ္တကရတ္တိစ္ဆေဒဝိနိစ္ဆယော’’တိ ဒိဿတိ. တထာ [Pg.408] ဟိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၉၉) ‘‘ရတ္တိစ္ဆေဒဝိနိစ္ဆယောတိ သတ္တာဟကရဏီယေန ဂန္တွာ ဗဟိဒ္ဓါ အရုဏုဋ္ဌာပနသင်္ခါတဿ ရတ္တိစ္ဆေဒဿ ဝိနိစ္ဆယော’’တိ. သာရတ္ထဒီပနိယမ္ပိ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၉၉) ‘‘သတ္တာဟကရဏီယေန ဂန္တွာ ဗဟိဒ္ဓါ အရုဏုဋ္ဌာပနံ ရတ္တိစ္ဆေဒေါ’’တိ. အနိမန္တိတေန ဂန္တုံ န ဝဋ္ဋတီတိ ဧတ္ထ အနိမန္တိတတ္တာ သတ္တာဟကိစ္စံ အဓိဋ္ဌဟိတွာ ဂစ္ဆန္တဿပိ ဝဿစ္ဆေဒေါ စေဝ ဒုက္ကဋဉ္စ ဟောတီတိ ဝေဒိတဗ္ဗံ. ယထာဝုတ္တဉှိ ရတ္တိစ္ဆေဒကာရဏံ ဝိနာ တိရောဝိဟာရေ ဝသိတွာ အာဂမိဿာမီတိ ဂစ္ဆတော ဝဿစ္ဆေဒံ ဝဒန္တိ. ဂန္တုံ ဝဋ္ဋတီတိ အန္တောဥပစာရသီမာယံ ဌိတေနေဝ သတ္တာဟကရဏီယနိမိတ္တံ သလ္လက္ခေတွာ ဣမိနာ နိမိတ္တေန ဂန္တွာ ‘‘သတ္တာဟဗ္ဘန္တရေ အာဂစ္ဆိဿာမီ’’တိ အာဘောဂံ ကတွာ ဂန္တုံ ဝဋ္ဋတိ. ပုရိမက္ခဏေ အာဘောဂံ ကတွာ ဂမနက္ခဏေ ဝိသရိတွာ ဂတေပိ ဒေါသော နတ္ထိ, ‘‘သကရဏီယော ပက္ကမတီ’’တိ (မဟာဝ. ၂၀၇) ဝုတ္တတ္တာ သဗ္ဗထာ အာဘောဂံ အကတွာ ဂတဿ ဝဿစ္ဆေဒေါတိ ဝဒန္တိ. ယော ပန သတ္တာဟကရဏီယနိမိတ္တာဘာဝေပိ ‘‘သတ္တာဟဗ္ဘန္တရေ အာဂမိဿာမီ’’တိ အာဘောဂံ ကတွာ ဂန္တွာ သတ္တာဟဗ္ဘန္တရေ အာဂစ္ဆတိ, တဿ အာပတ္တိယေဝ, ဝဿစ္ဆေဒေါ နတ္ထိ သတ္တာဟဿ သန္နိဝတ္တတ္တာတိ ဝဒန္တိ, ဝီမံသိတွာ ဂဟေတဗ္ဗံ. 181. “Apicetthāti” is a word division of “apica ettha.” Here, in this decision concerning the seven-day business, another such non-canonical method, released from the Pāḷi of the Vassūpanāyikakkhandhaka, should be understood. In the Samantapāsādikā, however, it is seen as “the decision concerning the breaking of the night that is outside the Pāḷi.” Indeed, the Vimativinodanī states: “The decision concerning the breaking of the night means the decision regarding the breaking of the night, which is termed ‘establishing the dawn outside’ after going out for a seven-day business.” Similarly, the Sāratthadīpanī says: “After going out for a seven-day business, establishing the dawn outside is the breaking of the night.” Regarding the rule “it is not permissible to go uninvited,” it should be understood here that because of being uninvited, even for one who goes having determined a seven-day task, there is both a breaking of the rains-residence and a wrongdoing. For, without a stated reason for breaking the night, if one goes thinking, “I will stay in a neighboring monastery and return,” they say it is a breaking of the rains-residence. “It is permissible to go” means that while staying within the boundary of the monastery, one considers the reason for the seven-day business and, having noted this reason, it is permissible to go after making the determination, “I will return within seven days.” If one forgets at the moment of going after having made the determination earlier, there is no fault, because it is said, “He departs with a valid reason.” But if one goes entirely without making any determination, they say it is a breaking of the rains-residence. However, if someone goes even without a reason for the seven-day business but with the determination, “I will return within seven days,” and returns within seven days, they say there is only an offense, not a breaking of the rains-residence, because he has returned within the seven-day period. This should be carefully considered and understood. ဘဏ္ဍကန္တိ စီဝရဘဏ္ဍံ. ပဟိဏန္တီတိ စီဝရဓောဝနာဒိကမ္မေန ပဟိဏန္တိ. သမ္ပာပုဏိတုံ န သက္ကောတိ, ဝဋ္ဋတီတိ ဧတ္ထ ‘‘အဇ္ဇေဝ အာဂမိဿာမီ’’တိ သာမန္တဝိဟာရံ ဂန္တွာ ပုန အာဂစ္ဆန္တဿ အန္တရာမဂ္ဂေ သစေ အရုဏုဂ္ဂမနံ ဟောတိ, ဝဿစ္ဆေဒေါပိ န ဟောတိ, ရတ္တိစ္ဆေဒဒုက္ကဋဉ္စ နတ္ထီတိ ဝဒန္တိ, တဒဟေဝ အာဂမနေ သဥဿာဟတ္တာ ဝဿစ္ဆေဒေါ ဝါ အာပတ္တိ ဝါ န ဟောတီတိ အဓိပ္ပာယော. အာစရိယံ ပဿိဿာမီတိ ပန ဂန္တုံ လဘတီတိ ‘‘အဂိလာနမ္ပိ အာစရိယံ, ဥပဇ္ဈာယံ ဝါ ပဿိဿာမီ’’တိ သတ္တာဟကရဏီယေန ဂန္တုံ လဘတိ, နိဿယာစရိယံ ဓမ္မာစရိယဉ္စ, ပဂေဝ [Pg.409] ဥပသမ္ပဒါစရိယဥပဇ္ဈာယေ. သစေ နံ အာစရိယော ‘‘အဇ္ဇ မာ ဂစ္ဆာ’’တိ ဝဒတိ, ဝဋ္ဋတီတိ ဧဝံ သတ္တာဟကရဏီယေန အာဂတာနံ အန္တောသတ္တာဟေယေဝ ပုန အာဂစ္ဆန္တံ သစေ အာစရိယော, ဥပဇ္ဈာယော ဝါ ‘‘အဇ္ဇ မာ ဂစ္ဆာ’’တိ ဝဒတိ, ဝဋ္ဋတိ, သတ္တာဟာတိက္ကမေပိ အနာပတ္တီတိ အဓိပ္ပာယော. ဝဿစ္ဆေဒေါ ပန ဟောတိယေဝါတိ ဒဋ္ဌဗ္ဗံ သတ္တာဟဿ ဗဟိဒ္ဓါ ဝီတိနာမိတတ္တာ. “Bhaṇḍaka” means a bundle of robes. “Pahiṇanti” means they send for the work of washing robes and so forth. Regarding “If one is unable to arrive, it is allowable”: here, if one goes to a neighboring monastery intending, “I will return today,” and while returning, dawn arises on the way, they say there is no breaking of the rains-residence, nor is there an offense of breaking the night. The meaning is that because of the effort to return on the same day, there is no breaking of the rains-residence or any offense. Moreover, one is permitted to go to see the teacher—thus, one is permitted to go for a seven-day business to see one’s teacher or preceptor even if they are not ill, which includes the dependence teacher and the Dhamma teacher, and all the more so the ordination teacher and preceptor. Regarding “If the teacher says, ‘Do not go today,’ it is allowed”: thus, for one who has come for a seven-day business and is returning within the seven days, if his teacher or preceptor says, “Do not go today,” it is allowed. The meaning is that even if the seven-day period is exceeded, there is no offense. However, it should be understood that the rains-residence is indeed broken, because the seven-day period was spent outside. သစေ ဒူရံ ဂတော သတ္တာဟဝါရေန အရုဏော ဥဋ္ဌာပေတဗ္ဗောတိ ဣမိနာ ဝဿစ္ဆေဒကာရဏေ သတိ သတ္တာဟကရဏီယေန ဂန္တုမ္ပိ ဝဋ္ဋတီတိ ဒီပေတိ. ဧတ္ထ ဆ ဒိဝသာနိ ဗဟိဒ္ဓါ ဝီတိနာမေတွာ သတ္တမေ ဒိဝသေ ပုရာရုဏာ ဧဝ အန္တောဥပစာရသီမာယံ ပဝိသိတွာ အရုဏံ ဥဋ္ဌာပေတွာ ပုနဒိဝသေ သတ္တာဟံ အဓိဋ္ဌာယ ဂန္တဗ္ဗန္တိ အဓိပ္ပာယော. ကေစိ ပန ‘‘သတ္တမေ ဒိဝသေ အာဂန္တွာ အရုဏံ အနုဋ္ဌာပေတွာ တဒဟေဝ ဒိဝသဘာဂေပိ ဂန္တုံ ဝဋ္ဋတီ’’တိ ဝဒန္တိ, တံ န ဂဟေတဗ္ဗံ ‘‘အရုဏော ဥဋ္ဌာပေတဗ္ဗော’’တိ ဝုတ္တတ္တာ. သတ္တမေ ဒိဝသေ တတ္ထ အရုဏုဋ္ဌာပနမေဝ ဟိ သန္ဓာယ ပါဠိယံ (မဟာဝ. ၁၉၉) ‘‘သတ္တာဟံ သန္နိဝတ္တော ကာတဗ္ဗော’’တိ ဝုတ္တံ. အရုဏံ အနုဋ္ဌာပေတွာ ဂစ္ဆန္တော စ အန္တော အပ္ပဝိသိတွာ ဗဟိဒ္ဓါဝ သတ္တာဟံ ဝီတိနာမေန္တော စ သမုစ္ဆိန္နဝဿော ဧဝ ဘဝိဿတိ အရုဏဿ ဗဟိ ဧဝ ဥဋ္ဌာပိတတ္တာ. ဣတရထာ ‘‘အရုဏော ဥဋ္ဌာပေတဗ္ဗော’’တိ ဝစနံ နိရတ္ထကံ သိယာ. ‘‘သတ္တာဟဝါရေန အန္တောဝိဟာရေ ပဝိသိတွာ အရုဏံ အနုဋ္ဌာပေတွာ ဂန္တဗ္ဗ’’န္တိ ဝတ္တဗ္ဗတော အညေသု စ ဌာနေသု အရုဏုဋ္ဌာပနမေဝ ဝုစ္စတိ. ဝက္ခတိ ဟိ စီဝရက္ခန္ဓကေ (မဟာဝ. အဋ္ဌ. ၃၆၄) ‘‘ဧကသ္မိံ ဝိဟာရေ ဝသန္တော ဣတရသ္မိံ သတ္တာဟဝါရေန အရုဏမေဝ ဥဋ္ဌာပေတီ’’တိ. If one has gone far away, by the statement 'the dawn must be made to arise within a seven-day period,' it is shown that even when there is a reason for breaking the rains-residence, it is permissible to go on a seven-day undertaking. Here, the meaning is that after spending six days outside, on the seventh day, one must enter the inner boundary before dawn, make the dawn arise, and then, having undertaken a seven-day period on the following day, one may depart. However, some say, 'On the seventh day, one may return and, without making the dawn arise, depart again during the daytime on that very day.' This should not be accepted, because it is stated, 'the dawn must be made to arise.' Indeed, it is with reference to making the dawn arise there on the seventh day that it is said in the Pāḷi (Mahāvagga 199), 'A return must be made within seven days.' One who departs without making the dawn arise, or who spends the seven days outside without entering within, will have his rains-residence cut off, because the dawn was made to arise outside. Otherwise, the statement 'the dawn must be made to arise' would be meaningless. For it would have to be said, 'One should enter the monastery within the seven-day period and depart without making the dawn arise,' and in other places, only the making of the dawn arise is mentioned. For it will be stated in the Cīvarakkhandhaka (Mahāvagga Aṭṭhakathā 364): 'While dwelling in one monastery, within a seven-day period, one makes only the dawn arise in the other.' အထာပိ [Pg.410] ယံ တေ ဝဒေယျုံ ‘‘သတ္တမေ ဒိဝသေ ယဒါ ကဒါစိ ပဝိဋ္ဌေန တံဒိဝသနိဿိတော အတီတာရုဏော ဥဋ္ဌာပိတော နာမ ဟောတီတိ ဣမမတ္ထံ သန္ဓာယ အဋ္ဌကထာယံ ဝုတ္တ’’န္တိ, တံ သဒ္ဒဂတိယာပိ န သမေတိ. န ဟိ ဥဋ္ဌိတေ အရုဏေ ပစ္ဆာ ပဝိဋ္ဌော တဿ ပယောဇကော ဥဋ္ဌာပကော ဘဝိတုမရဟတိ. ယဒိ ဘဝေယျ, ‘‘ဝဿံ ဥပဂန္တွာ ပန အရုဏံ အနုဋ္ဌာပေတွာ တဒဟေဝ သတ္တာဟကရဏီယေန ပက္ကမန္တဿာ’’ပီတိ (မဟာဝ. အဋ္ဌ. ၂၀၇) ဧတ္ထ ‘‘အရုဏံ အနုဋ္ဌာပေတွာ’’တိ ဝစနံ ဝိရုဇ္ဈေယျ. တေနပိ တံဒိဝသနိဿိတဿ အရုဏဿ ဥဋ္ဌာပိတတ္တာ အာရညကဿပိ ဘိက္ခုနော သာယနှသမယေ အင်္ဂယုတ္တံ အရညံ ဂန္တွာ တဒါ ဧဝ နိဝတ္တန္တဿ အရုဏော ဥဋ္ဌာပိတော ဓုတင်္ဂဉ္စ ဝိသောဓိတံ သိယာ, န စေတံ ယုတ္တံ အရုဏုဂ္ဂမနကာလေ ဧဝ အရုဏုဋ္ဌာပနဿ ဝုတ္တတ္တာ. ဝုတ္တဉှိ ‘‘ကာလဿေဝ ပန နိက္ခမိတွာ အင်္ဂယုတ္တေ ဌာနေ အရုဏံ ဥဋ္ဌာပေတဗ္ဗံ. သစေ အရုဏုဋ္ဌာနဝေလာယံ တေသံ အာဗာဓော ဝဍ္ဎတိ, တေသံ ဧဝ ကိစ္စံ ကာတဗ္ဗံ, န ဓုတင်္ဂဝိသုဒ္ဓိကေန ဘဝိတဗ္ဗ’’န္တိ (ဝိသုဒ္ဓိ. ၁.၃၁). တထာ ပါရိဝါသိကာဒီနမ္ပိ အရုဏံ အနုဋ္ဌာပေတွာ ဝတ္တံ နိက္ခိပန္တာနံ ရတ္တိစ္ဆေဒေါ ဝုတ္တော. ‘‘ဥဂ္ဂတေ အရုဏေ နိက္ခိပိတဗ္ဗ’’န္တိ (စူဠဝ. အဋ္ဌ. ၉၇) ဟိ ဝုတ္တံ. သဟသေယျသိက္ခာပဒေပိ အနုပသမ္ပန္နေဟိ သဟ နိဝုတ္ထဘာဝပရိမောစနတ္ထံ ‘‘ပုရာရုဏာ နိက္ခမိတွာ’’တိအာဒိ (ပါစိ. ၅၄) ဝုတ္တံ. ဧဝံ စီဝရဝိပ္ပဝါသာဒီသု စ သဗ္ဗတ္ထ ရတ္တိပရိယောသာနေ အာဂါမိအရုဏဝသေနေဝ အရုဏုဋ္ဌာနံ ဒဿိတံ, န အတီတာရုဏဝသေန, တသ္မာ ဝုတ္တနယေနေဝေတ္ထ အရုဏုဋ္ဌာပနံ ဝေဒိတဗ္ဗံ အညထာ ဝဿစ္ဆေဒတ္တာ. Moreover, should they say, 'When one has entered at any time on the seventh day, the past dawn dependent on that day is said to have been made to arise—this is the meaning referred to in the commentary,' this does not accord with sound reasoning. For when the dawn has already arisen, one who enters afterward cannot be its agent or the one who makes it arise. If it were so, the phrase 'without making the dawn arise' in the statement, 'of one who, having undertaken the rains-residence, departs on that very day for a seven-day undertaking without making the dawn arise' (Mahāvagga Aṭṭhakathā 207), would be contradicted. For the dawn dependent on that day would have been made to arise even by him. And for a forest-dwelling monk who goes to a suitable forest in the evening and returns at that very time, the dawn would have been made to arise and his ascetic practice purified. But this is not proper, because the making of the dawn arise is stated to occur at the very time of the dawn's appearance. For it is said: 'Having gone out at the proper time, the dawn should be made to arise in a suitable place. If their illness worsens at the time of making the dawn arise, their own duty should be done; one should not be concerned with the purification of the ascetic practice' (Visuddhimagga 1.31). Similarly, for those undergoing probation and so on, a break in the nights is declared if they abandon their duties without making the dawn arise. For it is said: 'It should be abandoned when the dawn has arisen' (Cūḷavagga Aṭṭhakathā 97). Even in the training rule on sleeping together, to be free from the state of having dwelt with an unordained person, it is said: 'Having departed before dawn...' (Pācittiya 54). Thus, in cases of being away from one's robe and so on, everywhere the making of the dawn arise is shown to be in relation to the coming dawn at the end of the night, not in relation to the past dawn. Therefore, the making of the dawn arise should be understood here in the manner stated; otherwise, it is a breaking of the rains-residence. ယံ ပန ဝဿံ ဥပဂတဿ တဒဟေဝ အရုဏံ အနုဋ္ဌာပေတွာ သကရဏီယဿ ပက္ကမနဝစနံ, တံ ဝဿံ ဥပဂတကာလတော ပဋ္ဌာယ ယဒါ ကဒါစိ နိမိတ္တေ သတိ ဂမနဿ အနုညာတတ္တာ ယုတ္တံ, န ပန သတ္တာဟဝါရေန ဂတဿ အရုဏံ အနုဋ္ဌာပေတွာ တဒဟေဝဂမနံ [Pg.411] ‘‘အရုဏော ဥဋ္ဌာပေတဗ္ဗော’’တိ ဝုတ္တတ္တာ. ယထာ ဝါ ‘‘သတ္တာဟာနာဂတာယ ပဝါရဏာယ သကရဏီယော ပက္ကမတိ, အာဂစ္ဆေယျ ဝါ သော, ဘိက္ခဝေ, ဘိက္ခု တံ အာဝါသံ န ဝါ အာဂစ္ဆေယျာ’’တိအာဒိနာ (မဟာဝ. ၂၀၇) ပစ္ဆိမသတ္တာဟေ အနာဂမနေ အနုညာတေပိ အညသတ္တာဟေသု တံ န ဝဋ္ဋတိ. ဧဝံ ပဌမသတ္တာဟေ အရုဏံ အနုဋ္ဌာပေတွာ ဂမနေ အနုညာတေပိ တတော ပရေသု သတ္တာဟေသု အာဂတဿ အရုဏံ အနုဋ္ဌာပေတွာ ဂမနံ န ဝဋ္ဋတိ ဧဝါတိ နိဋ္ဌမေတ္ထ ဂန္တဗ္ဗံ. However, the statement about the departure of one with an undertaking on the very day he has entered the rains-residence, without making the dawn arise, is proper, because departure is permitted whenever an occasion arises, starting from the time of entering the rains-residence. But for one who has returned from a seven-day journey, to depart again on that same day without making the dawn arise is not proper, because it is stated, 'The dawn must be made to arise.' Just as, although non-return is permitted in the final seven-day period, as stated in 'A monk with an undertaking departs when the Pavāraṇā is seven days away; that monk, O bhikkhus, may or may not return to that residence...' (Mahāvagga 207), this is not permissible in other seven-day periods. Similarly, although departure without making the dawn arise is permitted on the initial occasion, for one who has returned after subsequent seven-day periods, departure without making the dawn arise is not permissible. Thus should this conclusion be reached. သစေ ပဝါရိတကာလေ ဝဿာဝါသိကံ ဒေန္တီတိအာဒိနာ ဝဿာဝါသိကစီဝရမ္ပိ ကထိနစီဝရံ ဝိယ ဝဿံဝုတ္ထဝိဟာရပဋိဗဒ္ဓန္တိ ဝိညာယတိ. ‘‘ယဒိ သတ္တာဟဝါရေန အရုဏံ ဥဋ္ဌာပယိံသု, ဂဟေတဗ္ဗ’’န္တိ ပန ဝုတ္တတ္တာ သတ္တာဟကရဏီယေန ဂန္တွာ သတ္တာဟဗ္ဘန္တရေ အာဂတာ လဘန္တိ. ကထိနာနိသံသစီဝရံ ပန သံဃံ အနာပုစ္ဆာ တေ န လဘန္တိ. ဝက္ခတိ ဟိ ‘‘သတ္တာဟကရဏီယေန ဂတာပိ ဘာဇနီယဘဏ္ဍံ လဘန္တူတိ ဝါ ဧဝရူပံ အဓမ္မိကဝတ္တံ န ကာတဗ္ဗ’’န္တိ (ဝိ. သင်္ဂ. အဋ္ဌ. ၁၈၂). ဣဓ အာဟဋန္တိ ဝိဟာရတော ဗဟိ အာဂတဋ္ဌာနေ အာနီတံ. By the phrase, 'If, at the time of Pavāraṇā, they give a rains-residence robe...,' it is understood that the rains-residence robe, like the Kathina robe, is connected to the monastery where the rains were spent. However, because it is said, 'If they made the dawn arise within a seven-day period, it should be taken,' those who go on a seven-day undertaking and return within seven days do receive it. But they do not receive a Kathina-privilege robe without asking the Sangha. For it will be stated: 'Even though they went on a seven-day undertaking, an unrighteous practice such as, "Let them receive shareable goods," should not be performed' (Vinayasaṅgaha Aṭṭhakathā 182). Here, 'brought' means brought to the place one has come to outside the monastery. ဝါဠေဟိ ဥဗ္ဗာဠှာ ဟောန္တိ, ဂဏှန္တိပိ ပရိပါတေန္တိပီတိ ဧတ္ထ ဂဏှန္တီတိ ဂဟေတွာ ခါဒန္တိ. ပရိပါတေန္တီတိ ပလာပေန္တိ, အနုဗန္ဓန္တီတိ အတ္ထော. ဣမေသု ‘‘ဂါဠေဟိ ဥဗ္ဗာဠှာ ဟောန္တီ’’တိအာဒီသု သံဃဘေဒပရိယန္တေသု ဝတ္ထူသု ကေဝလံ အနာပတ္တိ ဟောတိ, ပဝါရေတုံ ပန န လဘတီတိ ဒဋ္ဌဗ္ဗံ. သစေ ပနာတိအာဒီသု ယသ္မာ နာနာသီမာယံ ဒွီသု အာဝါသေသု ဝဿံ ဥပဂစ္ဆန္တဿ ‘‘ဒုတိယေ ဝသိဿာမီ’’တိ ဥပစာရတော နိက္ခန္တမတ္တေ ပဌမော သေနာသနဂ္ဂါဟော ပဋိပ္ပဿမ္ဘတိ, တသ္မာ ပါဠိယံ (မဟာဝ. ၂၀၇) ‘‘တဿ, ဘိက္ခဝေ, ဘိက္ခုနော ပုရိမိကာ စ န ပညာယတီ’’တိ ပဌမံ သေနာသနဂ္ဂါဟံ သန္ဓာယ ဝုတ္တံ. ဒုတိယသေနာသနဂ္ဂါဟေ ပန ပုရိမိကာ ပညာယတေဝ, တတ္ထေဝ တေမာသံ ဝသန္တော [Pg.412] ပုရိမဝဿံဝုတ္ထော ဧဝ ဟောတိ. တတော ဝါ ပန ဒုတိယဒိဝသာဒီသု ‘‘ပဌမသေနာသနေ ဝသိဿာမီ’’တိ ဥပစာရာတိက္ကမေ ပုရိမိကာပိ န ပညာယတီတိ ဒဋ္ဌဗ္ဗံ. They are harassed by beasts of prey; they seize and they cause them to fall away. Here, 'they seize' means they seize and devour. 'They cause them to fall away' means they make them flee; the meaning is, they pursue. In these cases, from 'they are harassed by beasts of prey' up to the matters ending with schism in the Sangha, there is only no offense, but it should be understood that one does not get to perform the Pavāraṇā. However, in cases such as 'If...', because for one entering the rains-residence in two dwellings with different boundaries, the first taking of a lodging ceases merely upon departing from the vicinity with the intention, 'I will dwell in the second,' therefore in the Pāḷi (Mahāvagga 207) it is said, 'For that bhikkhu, O bhikkhus, the former is not reckoned,' with reference to the first taking of a lodging. But in the second taking of a lodging, the former is indeed reckoned; dwelling there for the three months, he is one who has spent the first rains-residence. Alternatively, if on the second day or thereafter he transgresses the vicinity with the intention, 'I will dwell in the first lodging,' it should be understood that the former is also not reckoned. ပဋိဿဝဿ ဝိသံဝါဒနပစ္စယာ ဟောန္တမ္ပိ ဒုက္ကဋံ သတိယေဝ ပဋိဿဝေ ဟောတီတိ အာဟ ‘‘တဿ တဿ ပဋိဿဝဿ ဝိသံဝါဒေ ဒုက္ကဋ’’န္တိ. တေနေဝါဟ ‘‘တဉ္စ ခေါ…ပေ… ဝိသံဝါဒနပစ္စယာ’’တိ. ပါဠိယံ (မဟာဝ. ၂၀၇) ‘‘သော သတ္တာဟာနာဂတာယ ပဝါရဏာယ သကရဏီယော ပက္ကမတီ’’တိ ဝုတ္တတ္တာ ပဝါရဏာဒိဝသေပိ သတ္တာဟကရဏီယံ ဝိနာ ဂန္တုံ န ဝဋ္ဋတီတိ ဒဋ္ဌဗ္ဗံ. ဣမသ္မိံ ဌာနေ ‘‘နဝမိတော ပဋ္ဌာယ ဂန္တုံ ဝဋ္ဋတီ’’တိ အဋ္ဌကထာဝစနံ ကစ္စိ ဥပေါသထဒိဝသတော ဥပနိဓာယ နဝမီ ဣစ္ဆိတဗ္ဗာ, ဥဒါဟု လောကိယတိထိဝသေနာတိ အာသင်္ကန္တိ. တတြေဝံ ဝိနိစ္ဆိတဗ္ဗံ – ပုရိမဘဒ္ဒပဒမာသကာဠပက္ခဥပေါသထဒိဝသံ ဥပနိဓာယ ဣစ္ဆိတဗ္ဗာ, န လောကိယတိထိဝသေန. ဘဒ္ဒပဒမာသဿ ဟိ ကာဠပက္ခဥပေါသထဒိဝသံ မရိယာဒံ ကတွာ တဒနန္တရပါဋိပဒဒိဝသတော ပဋ္ဌာယ ဂဏိယမာနေ သတိ ယော ဒိဝသော နဝမော ဟောတိ, တတော ပဋ္ဌာယာတိ ဝုတ္တံ ဟောတိ. တိထိပေက္ခာယ ပန ဣတ္ထိလိင်္ဂဝေါဟာရော, တတော နဝမိတော ပဋ္ဌာယ အနာဂတသတ္တာဟေ ပဝါရဏာ ဟောတိ. For breaking a promise, there is a dukkaṭa offense if the promise was made knowingly—thus it is said: 'For breaking any such promise, there is a dukkaṭa.' Therefore, it is also stated: 'But only… due to the breaking of the promise.' In the Pāli text (Mahāvagga 207), it is said: 'He, having a duty, may depart when the Pavāraṇā is seven days away.' Hence, it should be understood that even on the day of Pavāraṇā, it is not permissible to leave without a seven-day reason. In this context, the commentary states: 'It is permissible to depart from the ninth day onward.' Here, one might wonder whether the ninth day should be counted in relation to the Uposatha day or according to the worldly lunar day. This should be resolved as follows: The ninth day should be counted in relation to the Uposatha day of the dark fortnight of the first Bhaddapada month, not according to the worldly lunar day. For, having made the Uposatha day of the dark fortnight of the Bhaddapada month the boundary, when one counts from the first day immediately following it, whichever day is the ninth, it is said to be from that day onward. With reference to the lunar day, however, the feminine gender is used, and from the ninth day onward, the Pavāraṇā is in the coming week. သတ္တာဟံ အနာဂတာယ အဿာတိ သတ္တာဟာနာဂတာ. ကာ သာ? ပဝါရဏာ. အဿယုဇမာသဿ သုက္ကပက္ခနဝမိယံ သတ္တာဟကရဏီယံ အဓိဋ္ဌာယ ဂစ္ဆန္တော ဘိက္ခု အန္တောဝဿဿ သတ္တာဟမတ္တာဝသိဋ္ဌတ္တာ သတ္တမအရုဏေ ဥဂ္ဂတမတ္တေ ဝုတ္ထဝဿော ဟောတိ, ဒသမိယံ ဆာဟမတ္တံ, ဧကာဒသမိယံ ပဉ္စာဟမတ္တံ, ဒွါဒသိယံ စတုရာဟမတ္တံ, တေရသိယံ တီဟမတ္တံ, စုဒ္ဒသိယံ ဒွီဟမတ္တံ, ပန္နရသိယံ ဧကာဟမတ္တံ အဝသိဋ္ဌံ ဟောတိ, တသ္မာ ပဝါရဏာဒိဝသဿ ပရိယောသာနဘူတအရုဏသ္မိံ ဥဂ္ဂတေ ဝုတ္ထဝဿော ဟောတိ, တသ္မာ တေသံ ဘိက္ခူနံ ကုက္ကုစ္စဝိနောဒနတ္ထံ [Pg.413] ဘဂဝါ ဓမ္မဿာမီ ‘‘သော သတ္တာဟာနာဂတာယ ပဝါရဏာယ သကရဏီယော ပက္ကမတိ, အာဂစ္ဆေယျ ဝါ သော, ဘိက္ခဝေ, ဘိက္ခု တံ အာဝါသံ န ဝါ အာဂစ္ဆေယျ, တဿ, ဘိက္ခဝေ, ဘိက္ခုနော ပုရိမိကာ စ ပညာယတိ, ပဋိဿဝေ စ အနာပတ္တီ’’တိ (မဟာဝ. ၂၀၇) အာဟ. သတ္တာဟာနာဂတာယ ကောမုဒိယာ စာတုမာသိနိယာတိ ဧတ္ထာပိ ဧသေဝ နယော. တတ္ထ ကောမုဒိယာ စာတုမာသိနိယာတိ ပစ္ဆိမကတ္တိကပုဏ္ဏမာယံ. သာ ဟိ ကုမုဒါနံ အတ္ထိတာယ ကောမုဒီ, စတုန္နံ ဝဿိကမာသာနံ ပရိယောသာနတ္တာ စာတုမာသိနီတိ ဝုစ္စတိ. တဒါ ဟိ ကုမုဒါနိ သုပုပ္ဖိတာနိ ဟောန္တိ, တသ္မာ ကုမုဒါ ဧတ္ထ ပုပ္ဖန္တီတိ ကောမုဒီတိ ဝုစ္စတိ, ကုမုဒဝတီတိ ဝုတ္တံ ဟောတိ. That for which seven days have not yet come is 'sattāhānāgatā.' What is that? The Pavāraṇā. A monk who departs, having undertaken a seven-day duty on the ninth day of the bright fortnight of the Assayuja month, becomes one who has completed the rains-residence at the very rising of the dawn on the seventh day, as only seven days of the rains-residence remain. On the tenth day, six days remain; on the eleventh, five days; on the twelfth, four days; on the thirteenth, three days; on the fourteenth, two days; and on the fifteenth, one day remains. Therefore, when the dawn that concludes the Pavāraṇā day has risen, he has completed the rains-residence. Thus, to dispel the anxiety of those monks, the Blessed One, the Master of the Dhamma, said: 'A monk with a duty may depart when the Pavāraṇā is seven days away. Whether that monk, O bhikkhus, returns to that residence or does not return, for that monk, O bhikkhus, the first rains-residence is reckoned, and there is no offense in his promise.' (Mahāvagga 207) This same method applies here to 'when the Komudī Cātumāsinī is seven days away.' Therein, 'Komudī Cātumāsinī' refers to the full moon of the later Kattika month. It is called 'Komudī' due to the presence of white water lilies (kumuda), and 'Cātumāsinī' because it is the end of the four rainy months. At that time, the white water lilies are in full bloom; therefore, because the water lilies bloom there, it is called 'Komudī,' meaning 'possessing water lilies' (kumudavatī), it is said. ၁၈၂. အန္တောဝဿဝတ္တကထာယံ နိဗဒ္ဓဝတ္တံ ဌပေတွာတိ သဇ္ဈာယမနသိကာရာဒီသု နိရန္တရကရဏီယေသု ကတ္တဗ္ဗံ ကတိကဝတ္တံ ကတွာ. ကသာဝပရိဘဏ္ဍန္တိ ကသာဝေဟိ ဘူမိပရိကမ္မံ. ဝတ္တန္တိ ကတိကဝတ္တံ. 182. In the discourse on the duties during the rains-residence, 'having established the regular duties' means: having made a stipulated agreement regarding continuous duties to be performed, such as recitation, reflection, and so on. 'Kasāvaparibhaṇḍa' means preparing the ground with ochre-colored clay. 'Vatta' means the stipulated agreement. ဧဝရူပံ အဓမ္မိကဝတ္တံ န ကာတဗ္ဗန္တိ နာနာဝေရဇ္ဇကာ ဟိ ဘိက္ခူ သန္နိပတန္တိ, တတ္ထ ကေစိ ဒုဗ္ဗလာ အပ္ပထာမာ ဧဝရူပံ ဝတ္တံ အနုပါလေတုံ န သက္ကောန္တိ, တသ္မာ ဣဓ အာဂတဉ္စ စတုတ္ထပါရာဇိကဝဏ္ဏနာယံ (ပါရာ. အဋ္ဌ. ၂.၂၂၇) အာဂတံ အာဝါသံ ဝါ မဏ္ဍပံ ဝါ သီမံ ဝါ ယံ ကိဉ္စိ ဌာနံ ပရိစ္ဆိန္ဒိတွာ ‘‘ယော ဣမမှာ အာဝါသာ ပဌမံ ပက္ကမိဿတိ, တံ ‘အရဟာ’တိ ဇာနိဿာမာ’’တိ ကတာယ ကတိကာယ ယော ‘‘မံ ‘အရဟာ’တိ ဇာနန္တူ’’တိ တမှာ ဌာနာ ပဌမံ ပက္ကမတိ, ပါရာဇိကော ဟောတိ. ယော ပန အာစရိယုပဇ္ဈာယာနံ ဝါ ကိစ္စေန မာတာပိတူနံ ဝါ ကေနစိဒေဝ ကရဏီယေန ဘိက္ခာစာရဝတ္တံ ဝါ ဥဒ္ဒေသပရိပုစ္ဆာဒီနံ အတ္ထာယ အညေန ဝါ တာဒိသေန ကရဏီယေန တံ ဌာနံ အတိက္ကမိတွာ ဂစ္ဆတိ, အနာပတ္တိ. သစေပိဿ ဧဝံ ဂတဿ ပစ္ဆာ ဣစ္ဆာစာရော ဥပ္ပဇ္ဇတိ [Pg.414] ‘‘န ဒါနာဟံ တတ္ထ ဂမိဿာမိ, ဧဝံ မံ အရဟာတိ သမ္ဘာဝေဿန္တီ’’တိ, အနာပတ္တိယေဝ. Such an unrighteous practice should not be undertaken, for monks from various regions gather, and some among them, being weak and lacking in strength, are unable to maintain such a practice. Therefore, as stated here and in the commentary on the fourth Pārājika offense (Pārā. Aṭṭha. 2.227), when a residence, a pavilion, a boundary, or any such place is demarcated, and an agreement is made, saying, 'Whoever departs from this residence first, we will recognize as an Arahant,' then whoever, thinking, 'Let them recognize me as an Arahant,' departs from that place first, commits a Pārājika offense. However, if one goes, having crossed that boundary, due to a duty for one's teachers or preceptors, or for one's parents, or for some necessary reason, or for the sake of the alms-round practice, or for purposes such as recitation and questioning, or for any other such necessary reason, there is no offense. And if, after having gone in this way, the wish to act on his own desire later arises, thinking, 'Now I will not go back there; in this way they will esteem me as an Arahant,' there is still no offense. ယောပိ ကေနစိဒေဝ ကရဏီယေန တံ ဌာနံ ပတွာ သဇ္ဈာယမနသိကာရာဒိဝသေန အညဝိဟိတော ဝါ ဟုတွာ စောရာဒီဟိ ဝါ အနုဗဒ္ဓေါ မေဃံ ဝါ ဥဋ္ဌိတံ ဒိသွာ အနောဝဿကံ ပဝိသိတုကာမော တံ ဌာနံ အတိက္ကမတိ, အနာပတ္တိ, ယာနေန ဝါ ဣဒ္ဓိယာ ဝါ ဂစ္ဆန္တောပိ ပါရာဇိကံ နာပဇ္ဇတိ, ပဒဂမနေနေဝ အာပဇ္ဇတိ. တမ္ပိ ယေဟိ သဟ ကတိကာ ကတာ, တေဟိ သဒ္ဓိံ အပုဗ္ဗံ အစရိမံ ဂစ္ဆန္တော နာပဇ္ဇတိ. ဧဝံ ဂစ္ဆန္တာ ဟိ သဗ္ဗေပိ အညမညံ ရက္ခန္တိ. သစေပိ မဏ္ဍပရုက္ခမူလာဒီသု ကိဉ္စိ ဌာနံ ပရိစ္ဆိန္ဒန္တိ ‘‘ယော ဧတ္ထ နိသီဒတိ ဝါ စင်္ကမတိ ဝါ, တံ ‘အရဟာ’တိ ဇာနိဿာမ’’, ပုပ္ဖာနိ ဝါ ဌပေတွာ, ‘‘ယော ဣမာနိ ဂဟေတွာ ပူဇံ ကရိဿတိ, တံ ‘အရဟာ’တိ ဇာနိဿာမာ’’တိအာဒိနာ နယေန ကတိကာ ကတာ ဟောတိ, တတြာပိ ဣစ္ဆာစာရဝသေန တထာ ကရောန္တဿ ပါရာဇိကမေဝ. သစေပိ ဥပါသကေန အန္တရာမဂ္ဂေ ဝိဟာရော ဝါ ကတော ဟောတိ, စီဝရာဒီနိ ဝါ ဌပိတာနိ ဟောန္တိ ‘‘ယေ အရဟန္တော, တေ ဣမသ္မိံ ဝိဟာရေ ဝသန္တု, စီဝရာဒီနိ ဝါ ဂဏှန္တူ’’တိ, တတြာပိ ဣစ္ဆာစာရဝသေန ဝသန္တဿ ဝါ တာနိ ဝါ ဂဏှန္တဿ ပါရာဇိကမေဝ, ဧတံ ပန အဓမ္မိကကတိကဝတ္တံ, တသ္မာ န ကာတဗ္ဗံ, အညံ ဝါ ဧဝရူပံ ‘‘ဣမသ္မိံ တေမာသဗ္ဘန္တရေ သဗ္ဗေဝ အာရညကာ ဟောန္တု ပိဏ္ဍပါတိကဓုတင်္ဂါဒိအဝသေသဓုတင်္ဂဓရာ ဝါ, အထ ဝါ သဗ္ဗေဝ ခီဏာသဝါ ဟောန္တူ’’တိ ဧဝမာဒိ. နာနာဝေရဇ္ဇကာ ဟိ ဘိက္ခူ သန္နိပတန္တိ. တတ္ထ ကေစိ ဒုဗ္ဗလာ အပ္ပထာမာ ဧဝရူပံ ဝတ္တံ အနုပါလေတုံ န သက္ကောန္တိ, တသ္မာ ဧဝရူပမ္ပိ ဝတ္တံ န ကာတဗ္ဗံ. ‘‘ဣမံ တေမာသံ သဗ္ဗေဟေဝ န ဥဒ္ဒိသိတဗ္ဗံ, န ပရိပုစ္ဆိတဗ္ဗံ, န ပဗ္ဗာဇေတဗ္ဗံ, မူဂဗ္ဗတံ ဂဏှိတဗ္ဗံ, ဗဟိသီမဋ္ဌဿပိ သံဃလာဘော ဒါတဗ္ဗော’’တိ ဧဝမာဒိကမ္ပိ န ကတ္တဗ္ဗမေဝ. Moreover, if one, having arrived at that place for some necessary reason, crosses that boundary because one is preoccupied with recitation, reflection, and so on, or is pursued by thieves and others, or, seeing that a cloud has arisen, wishes to enter a place sheltered from the rain, there is no offense. Even one going by vehicle or by psychic power does not fall into a Pārājika offense; one falls into it only by going on foot. Furthermore, one who goes neither first nor last with those with whom the agreement was made does not fall into an offense. For, going in this way, they all protect one another. Even if they demarcate a place in a pavilion, at the foot of a tree, or the like, and an agreement is made in this way: 'Whoever sits or walks here, we will recognize as an Arahant,' or, having placed flowers, 'Whoever takes these and makes an offering, we will recognize as an Arahant,' and so on—even in that case, for one who does so according to his own wish, it is a Pārājika offense. Even if a lay follower has built a monastery along the road or has placed robes and other requisites there, thinking, 'Let the Arahants dwell in this monastery, or take these robes and so on,' in that case too, for one who dwells there or takes them according to his own wish, it is a Pārājika offense. This, however, is an unrighteous, stipulated practice; therefore, it should not be done. Nor should other such agreements be made, like: 'Within this three-month period, let all be forest-dwellers, or observers of the ascetic practice of eating only alms-food and the remaining ascetic practices, or let all be destroyers of the corruptions,' and so on. For monks from various regions gather, and some among them, being weak and lacking in strength, are unable to maintain such a practice. Therefore, such a practice should not be established either. Agreements such as, 'For these three months, no one shall recite, no one shall question, no one shall give the going forth, the vow of silence shall be undertaken, a gain accruing to the Sangha shall be given even to one standing outside the boundary,' and so on, should also not be made. တိဝိဓမ္ပီတိ [Pg.415] ပရိယတ္တိပဋိပတ္တိပဋိဝေဓဝသေန တိဝိဓမ္ပိ. သောဓေတွာ ပဗ္ဗာဇေထာတိ ဘဗ္ဗေ အာစာရကုလပုတ္တေ ဥပပရိက္ခိတွာ ပဗ္ဗာဇေထ. ဘဿေ မတ္တံ ဇာနိတွာတိ ဝစနေ ပမာဏံ ဉတွာ. ဒသကထာဝတ္ထု နာမ အပ္ပိစ္ဆာကထာ သန္တုဋ္ဌိကထာ ပဝိဝေကကထာ အသံသဂ္ဂကထာ ဝီရိယာရမ္ဘကထာ သီလကထာ သမာဓိကထာ ပညာကထာ ဝိမုတ္တိကထာ ဝိမုတ္တိဉာဏဒဿနကထာတိ. 'Threefold' means threefold by way of learning, practice, and realization. 'Sodhetvā pabbājetha' (Having investigated, you should give the going forth) means: after examining suitable sons of good families with good conduct, you should give them the going forth. 'Bhasse mattaṃ jānitvā' (Knowing the measure in speech) means: knowing the proper limit in speaking. The ten topics for discussion are: talk on fewness of desires, talk on contentment, talk on seclusion, talk on non-association, talk on arousing energy, talk on virtue, talk on concentration, talk on wisdom, talk on liberation, and talk on the knowledge and vision of liberation. ဝိဂ္ဂဟသံဝတ္တနိကံ ဝစနံ ဝိဂ္ဂါဟိကံ. စတုရာရက္ခံ အဟာပေန္တာတိ ဗုဒ္ဓါနုဿတိ မေတ္တာ အသုဘံ မရဏာနုဿတီတိ ဣမံ စတုရာရက္ခံ အဟာပေန္တာ. ဒန္တကဋ္ဌခါဒနဝတ္တံ အာစိက္ခိတဗ္ဗန္တိ ဧတ္ထ ဣဒံ ဒန္တကဋ္ဌခါဒနဝတ္တံ – ယော ဒေဝသိကံ သံဃမဇ္ဈေ ဩသရတိ, တေန သာမဏေရာဒီဟိ အာဟရိတွာ ဘိက္ခူနံ ယထာသုခံ ဘုဉ္ဇနတ္ထာယ ဒန္တကဋ္ဌမာဠကေ နိက္ခိတ္တေသု ဒန္တကဋ္ဌေသု ဒိဝသေ ဒိဝသေ ဧကမေဝ ဒန္တကဋ္ဌံ ဂဟေတဗ္ဗံ. ယော ပန ဒေဝသိကံ န ဩသရတိ, ပဓာနဃရေ ဝသိတွာ ဓမ္မဿဝနေ ဝါ ဥပေါသထဂ္ဂေ ဝါ ဒိဿတိ, တေန ပမာဏံ သလ္လက္ခေတွာ စတ္တာရိ ပဉ္စ ဒန္တကဋ္ဌာနိ အတ္တနော ဝသနဋ္ဌာနေ ဌပေတွာ ခါဒိတဗ္ဗာနိ. တေသု ခီဏေသု သစေ ပုနပိ ဒန္တကဋ္ဌမာဠကေ ဗဟူနိ ဟောန္တိယေဝ, ပုနပိ အာဟရိတွာ ခါဒိတဗ္ဗာနိ. ယဒိ ပန ပမာဏံ အသလ္လက္ခေတွာ အာဟရတိ, တေသု အခီဏေသုယေဝ မာဠကေ ခီယတိ, တတော ကေစိ ထေရာ ‘‘ယေဟိ ဂဟိတာနိ, တေ ပဋိဟရန္တူ’’တိ ဝဒေယျုံ, ကေစိ ‘‘ခါဒန္တု, ပုန သာမဏေရာ အာဟရိဿန္တီ’’တိ, တသ္မာ ဝိဝါဒပရိဟာရတ္ထံ ပမာဏံ သလ္လက္ခေတဗ္ဗံ, ဂဟဏေ ပန ဒေါသော နတ္ထိ. မဂ္ဂံ ဂစ္ဆန္တေနပိ ဧကံ ဝါ ဒွေ ဝါ ထဝိကာယ ပက္ခိပိတွာ ဂန္တဗ္ဗန္တိ. ဘိက္ခာစာရဝတ္တံ ပိဏ္ဍပါတိကဝတ္တေ အာဝိဘဝိဿတိ. Speech that leads to quarrels is quarrelsome. One should not abandon the four protections: recollection of the Buddha, loving-kindness, contemplation of the unattractive, and recollection of death. The practice of chewing toothwood is to be explained. Here, this is the practice of chewing toothwood: Whoever enters the midst of the Saṅgha daily should take only one piece of toothwood each day from the toothwood placed in the toothwood stand by novices and others for the monks to use at their convenience. But if one does not enter the Saṅgha daily—if one dwells in a meditation dwelling, listens to the Dhamma, or is seen in the Uposatha hall—one should assess the quantity and keep four or five pieces of toothwood in one’s dwelling to chew. When these are used up, if there are still many in the toothwood stand, more may be brought and chewed. However, if one takes toothwood without assessing the quantity and the stand runs out before they are used up, some elders may say, "Let those who took them return them," while others may say, "Let them chew; the novices will bring more." Therefore, to avoid disputes, the quantity should be assessed, but there is no fault in taking it. Even when traveling, one or two pieces should be put in a bag and carried. The practice of almsround will be made clear in the section on the mendicant's duties. အန္တောဂါမေ…ပေ… န ကထေတဗ္ဗာတိ ဧတ္ထ စတူသု ပစ္စယေသု စီဝရေ စ ပိဏ္ဍပါတေ စ ဝိညတ္တိပိ န ဝဋ္ဋတိ နိမိတ္တောဘာသပရိကထာပိ. သေနာသနေ ဝိညတ္တိမေဝ န ဝဋ္ဋတိ, သေသာနိ တီဏိ [Pg.416] ဝဋ္ဋန္တိ. ဂိလာနပစ္စယေ သဗ္ဗမ္ပိ ဝဋ္ဋတိ. ဧဝံ သန္တေပိ အာဇီဝံ သောဓေန္တေဟိ ဘိက္ခူဟိ သုဋ္ဌု ရက္ခိတဗ္ဗာတိ. ဣမိနာ အာဇီဝပါရိသုဒ္ဓိသီလံ ဒဿိတံ. ရက္ခိတိန္ဒြိယေဟိ ဘဝိတဗ္ဗန္တိ ဣန္ဒြိယသံဝရသီလံ. ခန္ဓကဝတ္တဉ္စ သေခိယဝတ္တဉ္စ ပူရေတဗ္ဗန္တိ ပါတိမောက္ခသံဝရသီလံ. ပစ္စယသန္နိဿိတသီလံ ပန တီဟိပိ သာမတ္ထိယတော ဒဿိတံ. ဣတိ စတုပါရိသုဒ္ဓိသီလပဋိသံယုတ္တာ ဧဝရူပါ နိယျာနိကကထာ ဗဟုကာပိ ဝတ္တဗ္ဗာတိ အဓိပ္ပာယော. In the inner village… and so on… it should not be spoken. Here, regarding the four requisites, for robes and almsfood, neither requesting nor hinting and allusive talk is permissible. For lodging, only requesting is not permissible; the other three are permissible. For medicinal requisites, all are permissible. Even so, it must be well guarded by monks who purify their livelihood. Thus, the virtue of purity of livelihood is shown. One must be with guarded senses—this is the virtue of sense restraint. The disciplinary practices of the Khandhaka and the Sekhiya must be fulfilled—this is the virtue of Pātimokkha restraint. The virtue connected with the requisites, however, is shown by the capacity in these three cases. Thus, the intention is that many such discourses leading to liberation, connected with the fourfold purity of virtue, should be spoken. ဣမသ္မိံ ဝဿူပနာယိကဝိသယေ တေသု တေသု နဂရေသု တသ္မိံ တသ္မိံ ရာဇကာလေ အပရိယန္တာ ဝိဝါဒကထာ ဟောတိ. ကထံ? ဝဿူပနာယိကက္ခန္ဓကေ (မဟာဝ. ၁၈၆) ‘‘တေန ခေါ ပန သမယေန ရာဇာ မာဂဓော သေနိယော ဗိမ္ဗိသာရော ဝဿံ ဥက္ကဍ္ဎိတုကာမော ဘိက္ခူနံ သန္တိကေ ဒူတံ ပါဟေသိ ‘ယဒိ ပနာယျာ အာဂမေ ဇုဏှေ ဝဿံ ဥပဂစ္ဆေယျု’န္တိ. ဘဂဝတော ဧတမတ္ထံ အာရောစေသုံ, ‘အနုဇာနာမိ, ဘိက္ခဝေ, ရာဇူနံ အနုဝတ္တိတု’’’န္တိ ဝစနံ နိဿာယ ဘဂဝတာ အဓိမာသံ ပညတ္တန္တိ မညမာနာ ဝေဒသမယေန သံသန္ဒိတွာ ဂယှမာနာ အနေကဝိဟိတံ ဝိဝါဒံ ကရောန္တိ. ဝေဒသမယေ ကိရ ဒွေ အဓိမာသာနိ ယာစာဓိမာသဉ္စ ပတ္တာဓိမာသဉ္စ. တတ္ထ ကလိယုဂဂဏနေ ဧကူနဝီသတိဂဏနေန ဘာဇိတေ ဒွေပဉ္စဋ္ဌဒသတေရသသောဠသဋ္ဌာရသဝသေန သတ္တဓာ သေသော ဟောတိ, တေသံ ဝသေန စမ္မာဓိမာသ ပဉ္စာဓိမာသ ပသွာဓိမာသ ဒသာဓိမာသ တေရသာဓိမာသ သောဠသာဓိမာသ အဋ္ဌာရသာဓိမာသာတိ ဝေါဟရန္တိ. အဋ္ဌာရသာဓိမာသံ ပန အဝသာနာဓိမာသန္တိပိ ဝေါဟရန္တိ. တေသု ပသုသောဠသာနိ အပတ္တေယေဝ အဓိမာသပတနကလိယုဂေ သံဝစ္ဆရမာသာဒိဝိသမဘယေန ယာစိတွာ မာသဿ အာကဍ္ဎိတဗ္ဗတော ယာစာဓိမာသန္တိ ဝေါဟရန္တိ, သေသာနိ ပန ပဉ္စမတ္တေယေဝ အဓိမာသပတနကလိယုဂေ မာသဿ အာကဍ္ဎိတဗ္ဗတော ပတ္တာဓိမာသန္တိ. တတြေတံ ယာစာဓိမာသလက္ခဏံ – တထတော [Pg.417] အဇာနန္တာ ပါဠိယာ သံသန္ဒိတွာ ဗိမ္ဗိသာရရညာ ဘဂဝတော ယာစိတာဓိမာသတ္တာ ယာစာဓိမာသံ နာမ ဘဝတိ, တသ္မာ ဒွီသု ဧဝ ယာစာဓိမာသေသု ဒိဝသေန သဟ မာသော အာကဍ္ဎိတဗ္ဗော, န ဣတရေသူတိ ဝဒန္တိ, အညေ ပန ပဉ္စသု ပတ္တာဓိမာသေသု ဧဝ သဟ ဒိဝသေန မာသော အာကဍ္ဎိတဗ္ဗော, န ယာစာဓိမာသေသူတိ. In this matter of entering the rainy season, in various cities and during different reigns, endless disputes arise. How so? In the Vassūpanāyikakkhandhaka (Mahāva. 186), it is said: "At that time, King Seniya Bimbisāra of Magadha, wishing to postpone the rains, sent a messenger to the monks, saying, ‘Would that the venerable ones enter the rains retreat in the coming bright fortnight.’ They reported this matter to the Blessed One, who said, ‘I allow, monks, to comply with kings.’" Taking this statement as authority, some, thinking that the Blessed One prescribed an intercalary month, determine such months by comparing with the Vedic system, and getting attached to their views, they engage in various kinds of disputes. It is said that in the Vedic period there were two kinds of intercalary months: the requested intercalary month (yācādhimāsa) and the obtained intercalary month (pattādhimāsa). In the Kaliyuga reckoning, when the year number is divided by nineteen, the remainder is sevenfold—two, five, eight, ten, thirteen, sixteen, and eighteen. Based on these, they are called: the camma intercalary month, the five intercalary month, the pasu intercalary month, the ten intercalary month, the thirteen intercalary month, the sixteen intercalary month, and the eighteen intercalary month. The eighteen intercalary month is also called the final intercalary month. Among these, the pasu and sixteen cases are called the requested intercalary month because, due to the fear of discrepancies in the year, months, etc., in the Kaliyuga when an intercalary month is due, the extension of the month is requested before it is reached. The remaining five, however, are called the obtained intercalary month because the extension of the month is made only when the time for the intercalary month in the Kaliyuga is reached. Here is the characteristic of the requested intercalary month: Those who do not understand the reality, relying on the Pāḷi texts, say that because King Bimbisāra requested an intercalary month from the Blessed One, it is called the requested intercalary month. Therefore, they say, in these two requested intercalary months, the month must be extended along with the day, but not in the others. Others, however, say that in the five obtained intercalary months, the month must be extended along with the day, but not in the requested intercalary months. အပရေ ပန – ‘‘ဒွေမာ, ဘိက္ခဝေ, ဝဿူပနာယိကာ ပုရိမိကာ ပစ္ဆိမိကာတိ, အပရဇ္ဇုဂတာယ အာသာဠှိယာ ပုရိမိကာ ဥပဂန္တဗ္ဗာ, မာသဂတာယ အာသာဠှိယာ ပစ္ဆိမိကာ ဥပဂန္တဗ္ဗာ’’တိ တသ္မိံယေဝ ဝဿူပနာယိကက္ခန္ဓကေ (မဟာဝ. ၁၈၄) အာဂတာယ ပါဠိယာ အတ္ထံ အယောနိသော ဂဟေတွာ တိထိနက္ခတ္တယောဂေ ဧဝ ဝဿူပဂမနံ ဘဂဝတာ အနုညာတံ, တသ္မာ အာသာဠှိပုဏ္ဏမာယ အနန္တရဘူတော ပါဋိပဒဒိဝသော ပုဏ္ဏာတိထိယာ စ ယုတ္တော ဟောတု, ပုဗ္ဗာသာဠှဥတ္တရာသာဠှသင်္ခါတေသု ဒွီသု နက္ခတ္တေသု ဧကေကေန ယုတ္တော စ, ဧဝံဘူတော ကာလော ယဒိ ဝိနာ ဒိဝသေန မာသကဍ္ဎနေ သမ္ပဇ္ဇတိ, တထာ စ သတိ မာသမတ္တာကဍ္ဎနမေဝ ကာတဗ္ဗံ, ယဒိ န သမ္ပဇ္ဇတိ, သဟ ဒိဝသေန မာသာကဍ္ဎနံ, အယံ ပိဋကေန စ ဝေဒေန စ အနုလောမော ဝိနိစ္ဆယောတိ ဝဒန္တိ. Furthermore, others, misunderstanding the meaning of the Pāḷi text in the same Vassūpanāyikakkhandhaka (Mahāva. 184)—which states: "Monks, there are two periods for entering the rains retreat: the earlier and the later. The earlier retreat should be entered on the day after the Āsāḷha full moon has passed, and the later retreat should be entered on the day after the Āsāḷha full moon a month later has passed"—claim that the Blessed One allowed entering the rains retreat based solely on the conjunction of lunar day and asterism. Therefore, they say, the first day of the lunar fortnight immediately following the full moon of Āsāḷha should be connected with a full lunar day and with one of the two asterisms known as Pubbāsāḷhā and Uttarāsāḷhā. If such a time occurs without extending the month by a day, then only the month's extension should be made. If it does not occur, the month's extension should be made together with a day. This, they say, is a decision that aligns with both the Piṭaka and the Vedas. တတြာပျေကေ ဝဒန္တိ – ‘‘မာ ဣတိ စန္ဒော ဝုစ္စတိ တဿ ဂတိယာ ဒိဝသဿ မိနိတဗ္ဗတော, သော ဧတ္ထ သဗ္ဗကလာပါရိပူရိယာ ပုဏ္ဏောတိ ပုဏ္ဏမာ’’တိအာဒိနာ ဝိနယတ္ထမဉ္ဇူသာဒီသု (ကင်္ခါ. အဘိ. ဋီ. နိဒါနဝဏ္ဏနာ) အာဂမနတော ပုဏ္ဏာတိထိယောဂေါပိ ပုဏ္ဏမိယာ ဧဝ ဣစ္ဆိတဗ္ဗော, န ပါဋိပဒေ, တထာ နက္ခတ္တယောဂေါပိ အာသာဠှိသုက္ကပက္ခဿ ပန္နရသေ ဥပေါသထေ ‘‘ဥတ္တရာသာဠှနက္ခတ္တေ, ဧဝံ ဓာတု ပတိဋ္ဌိတာ’’တိ မဟာဝံသေ ဝစနတောတိ. တတ္ထ ပုရိမာ ဝဒန္တိ – ဧဝံ သန္တေ ဥပေါသထဒိဝသေယေဝ စန္ဒဂ္ဂါဟော စ သူရိယဂ္ဂါဟော [Pg.418] စ ဘဝေယျ, ဣဒါနိ ပန ကာဠပက္ခပါဋိပဒါဒီသုယေဝ စန္ဒဂ္ဂါဟော, သုက္ကပက္ခပါဋိပဒါဒီသုယေဝ သူရိယဂ္ဂါဟော ပညာယတိ, တသ္မာ ပါဋိပဒေယေဝ တိထိနက္ခတ္တယောဂေါ ဣစ္ဆိတဗ္ဗောတိ. ပစ္ဆိမာပိ ဝဒန္တိ – တုမှာဒိသာနံ ဝါဒီနံ ဝစနေန ပုဗ္ဗေ အာကဍ္ဎိတဗ္ဗဒိဝသာနံ အနာကဍ္ဎိတတ္တာ ဒိဝသပုဉ္ဇဘာဝေန ဧဝံ ဟောတိ, သစ္စတော ပန ဥပေါသထဒိဝသေယေဝ စန္ဒဂ္ဂါဟော သူရိယဂ္ဂါဟော စ ဣစ္ဆိတဗ္ဗောတိ. ဟောတု, ယထာ ဣစ္ဆထ, တထာ ဝဒထ, ဧဝံ ဘူတပုဗ္ဗော သာဋ္ဌကထေ တေပိဋကေ ဗုဒ္ဓဝစနေ အတ္ထီတိ? အတ္ထိ. ဂန္ဓာရဇာတကေ (ဇာ. အဋ္ဌ. ၃.၇.၇၅ ဂန္ဓာရဇာတကဝဏ္ဏနာ) ဟိ ဥပေါသထဒိဝသေ စန္ဒဂ္ဂါဟော ဒွိက္ခတ္တုံ အာဂတော. တဉှိ ဇာတကံ တီသု ပိဋကေသု သုတ္တပရိယာပန္နံ, ပဉ္စသု နိကာယေသု ခုဒ္ဒကနိကာယပရိယာပန္နံ, နဝသု သာသနင်္ဂေသု ဇာတကပရိယာပန္နန္တိ. ဧဝံ ဝုတ္တေ ပုရိမကာ ပဋိဝစနံ ဒါတုံ န သက္ကုဏေယျုန္တိ. Here, some say: "The moon is called 'mā' because days are measured by its movement, and it is full here by the completion of all its phases; hence, 'puṇṇamā'," as stated in texts such as the Vinayatthamañjūsā. Therefore, they say, the conjunction with the full lunar day should be considered on the full moon day itself, not on the first day of the lunar fortnight. Similarly, the conjunction with the constellation should be on the fifteenth day of the bright fortnight of Āsāḷha, the Uposatha day, as stated in the Mahāvaṃsa: "On the Uttarāsāḷha constellation, thus the relics were established." Regarding this, the former group argues: "If it were so, then both lunar and solar eclipses would occur only on the observance day. But now, lunar eclipses are observed only on the first day of the dark fortnight and so on, while solar eclipses occur only on the first day of the bright fortnight and so on. Therefore, the conjunction of the lunar day and constellation should be considered on the first day of the lunar fortnight itself." The latter group counters: "According to the argument of debaters such as yourselves, because the days that should have been extended in the past were not, this accumulation of days results in this way. But in truth, both lunar and solar eclipses should be considered on the observance day itself." "Very well, speak as you wish. But has such a thing ever occurred in the past, as recorded in the Tipiṭaka with its commentaries, the word of the Buddha?" "Yes. In the Gandhāra Jātaka, a lunar eclipse occurred twice on the observance day. That Jātaka is included in the three Piṭakas as part of the Sutta collection, among the five Nikāyas as part of the Khuddaka Nikāya, and among the nine divisions of the teachings as part of the Jātaka collection." When this is pointed out, the former group would be unable to offer a rebuttal. အထေကစ္စေ ‘‘ပိဋကတ္တယေ အဓိကမာသာယေဝ သန္တိ, န အဓိကဒိဝသာ သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ပါစိတ္တိယ ၃.၄၀၄) ‘ယံ ပန ဝုတ္တံ တီသုပိ ဂဏ္ဌိပဒေသု အဋ္ဌာရသန္နံယေဝ ဝဿာနံ အဓိကမာသေ ဂဟေတွာ ဂဏိတတ္တာ သေသဝဿဒွယဿပိ အဓိကာနိ ဒိဝသာနိ ဟောန္တေဝ, တာနိ အဓိကဒိဝသာနိ သန္ဓာယ နိက္ကင်္ခါ ဟုတွာတိ ဝုတ္တန္တိ, တံ န ဂဟေတဗ္ဗံ. န ဟိ ဒွီသု ဝဿေသု အဓိကဒိဝသာ နာမ ဝိသုံ ဥပလဗ္ဘန္တိ တတိယေ ဝဿေ ဝဿုက္ကဍ္ဎနဝသေန အဓိကမာသေ ပရိစ္စတ္တေယေဝ အဓိကမာသသမ္ဘဝတော, တသ္မာ ဒွီသု ဝဿေသု အတိရေကဒိဝသာ နာမ ဝိသုံ န သမ္ဘဝန္တီ’တိ ဝစနတော’’တိ ဝဒန္တိ. အထညေ ဝဒန္တိ – ပိဋကတ္တယေ အဓိကဒိဝသာတိ အာဂတာ အတ္ထိ ဝဇိရဗုဒ္ဓိဋီကာယံ (ဝဇိရ. ဋီ. ပါစိတ္တိယ ၄၀၄) ‘‘အဝသေသာနံ ဒွိန္နံ ဝဿာနံ အဓိကဒိဝသာနိ ဟောန္တေဝ, တသ္မာ နိက္ကင်္ခါ ဟုတွာ ဥပသမ္ပာဒေန္တီ’’တိ ဝစနတောတိ. ဣတော ပရမ္ပိ ဝိဝိဓေန အာကာရေန ကထေန္တိ. သုဒ္ဓဝေဒိကာပိ [Pg.419] ဧဝံ ဝဒန္တိ, ဝိနယဓရာ ဘိက္ခူ ဝိနယသမယဝသေန ဝဒန္တိ. အမှာကံ ပန ဝေဒသမယေ ဟတ္ထဂတဂဏနဝသေနေဝ ဇာနိတဗ္ဗန္တိ အလမတိပပဉ္စေန. အတ္ထိကေဟိ တိဝဿာဓိကသဟဿကလိယုဂေ ဓမ္မရာဇေန ပုစ္ဆိတတ္တာ ကတံ အဓိမာသပကရဏံ ဩလောကေတွာ ဇာနိတဗ္ဗံ. Some, however, say: "In the three Piṭakas, only intercalary months exist, not intercalary days." For the Sāratthadīpanī (Sārattha. Ṭī. Pācittiya 3.404) states: "As for what has been said—that in the three Gaṇṭhipadas, only eighteen years are counted by taking intercalary months, and the remaining two years also have extra days, and that one should be free from doubt concerning those extra days—that should not be accepted. For in two years, intercalary days are not found to exist separately. Only in the third year, when an intercalary month arises through the extension of the year, do intercalary months arise. Therefore, in two years, extra days do not separately exist." Others, however, say: "Intercalary days are mentioned in the three Piṭakas. The Vajirabuddhiṭīkā (Vajira. Ṭī. Pācittiya 404) states: 'The remaining two years do indeed have intercalary days. Therefore, one should ordain without doubt.'" Furthermore, they explain in various ways. The Suddhavedikā also speak thus, while Vinaya-holding bhikkhus speak according to the Vinaya tradition. For us, however, in the Vedic reckoning, it should be understood by the method of hand-counting alone—enough of excessive elaboration. For those interested, the Adhimāsapakaraṇa, which was composed because the Dhamma King asked about it when the Kali Yuga was a thousand and three years old, should be examined to understand. ဣဓ ပန အဓိပ္ပေတဝိနိစ္ဆယမေဝ ကထယာမ. ပဌမဒုတိယဝါဒေသု န ဗိမ္ဗိသာရရာဇာ ဘဂဝန္တံ အဓိမာသပညာပနံ ယာစတိ, န စ ဘဂဝါ ပညပေတိ, န ‘‘တသ္မိံ ဝဿေ ဣဒံ နာမ အဓိမာသံ ဟောတီ’’တိ ဝါ ‘‘မာသမတ္တံ ဝါ သဟဒိဝသံ ဝါ အာကဍ္ဎိတဗ္ဗ’’န္တိ ဝါ ပါဠိယံ အဋ္ဌကထာဋီကာသု စ အတ္ထိ, ရာဇာ ပန ဥပကဋ္ဌာယ ဝဿူပနာယိကာယ ဝေဒသမယေ ဝဿုက္ကဍ္ဎနသမ္ဘဝတော ဘိက္ခူနံ ပဌမအာသာဠှမာသေ ဝဿံ အနုပဂန္တွာ ဒုတိယအာသာဠှမာသေ ဥပဂမနတ္ထံ ‘‘ယဒိ ပနာယျာ အာဂမေ ဇုဏှေ ဝဿံ ဥပဂစ္ဆေယျု’’န္တိ ဒူတံ ပါဟေသိ. ယဒိ ပန ဥပဂစ္ဆေယျုံ, သာဓု ဝတာတိ သမ္ဗန္ဓိတဗ္ဗံ. ဘိက္ခူ ပန ရညော ပဟိတသာသနံ ဘဂဝတော အာရောစေသုံ. ဘဂဝါ ပန ဝဿုက္ကဍ္ဎနေ ဘိက္ခူနံ ဂုဏပရိဟာနိယာ အဘာဝတော ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, ရာဇူနံ အနုဝတ္တိတု’’န္တိ (မဟာဝ. ၁၈၆) အဝေါစ. တေန ဝုတ္တံ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၈၅) ‘‘အနုဇာနာမိ ဘိက္ခဝေ ရာဇူနံ အနုဝတ္တိတုန္တိ ဧတ္ထ ဝဿုက္ကဍ္ဎနဘိက္ခူနံ ကာစိ ပရိဟာနိ နာမ နတ္ထီတိအနုဝတ္တိတုံ အနုညာတ’’န္တိ. ဝိမတိဝိနောဒနိယဉ္စ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၈၅) ဝုတ္တံ ‘‘ပရိဟာနီတိ ဂုဏပရိဟာနီ’’တိ, တသ္မာ ယာစာဓိမာသော ဝါ ဟောတု ပတ္တာဓိမာသော ဝါ, ယသ္မိံ ယသ္မိံ ကာလေ အနုဝတ္တနေန ဘိက္ခူနံ သီလာဒိဂုဏမ္ပိ ပရိဟာနိ နတ္ထိ, တသ္မိံ တသ္မိံ ကာလေ အနုဝတ္တိတဗ္ဗံ. Here, however, we shall explain only the intended determination. In the first and second accounts, King Bimbisāra did not request the Blessed One to decree an intercalary month, nor did the Blessed One decree one. Nor is there any mention in the Pāli texts, commentaries, or sub-commentaries of 'in such a year, this is called an intercalary month' or 'a month or even a day should be extended.' However, the king, with the rains-residence approaching, because of the possibility of extending the rains-residence period in the Vedic reckoning, sent a messenger so that the bhikkhus, not entering the rains-residence in the first month of Āsāḷha, would enter it in the second month of Āsāḷha, with the message: 'If only the venerable ones would enter the rains-residence in the coming month.' If they were to enter, it would be good—this is how it should be connected. The bhikkhus then reported the king's message to the Blessed One. The Blessed One, seeing no decline in qualities for the bhikkhus in extending the rains-residence, said: 'I allow, bhikkhus, to follow the kings' (Mahāvagga 186). Therefore, the commentary states (Mahāvagga Aṭṭhakathā 185): 'Regarding the statement "I allow, bhikkhus, to follow the kings," here there is no loss for the bhikkhus in extending the rains-residence, hence it is permitted to follow.' And the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.185) states: '“Decline” means decline in qualities.' Therefore, whether it is an intercalary month requested or obtained, whenever following it causes no decline in qualities such as morality for the bhikkhus, it should be followed at that time. ကထံ ပန အနုဝတ္တိတဗ္ဗံ, ကထံ န အနုဝတ္တိတဗ္ဗံ? ယဒိ အနုဝတ္တန္တေ ပုဗ္ဗေ ဥပဝုတ္ထဒိဝသတော ဣဒါနိ ဥပဝသိတဗ္ဗဥပေါသထဒိဝသော စာတုဒ္ဒသော ဝါ ပန္နရသော ဝါ ဟောတိ, တထာ [Pg.420] သတိ အနုဝတ္တိတဗ္ဗံ. ယဒိ ပန တေရသမော ဝါ သောဠသမော ဝါ ဟောတိ, န အနုဝတ္တိတဗ္ဗံ. အနုဝတ္တန္တော ဟိ အနုပေါသထေ ဥပေါသထကတော ဟောတိ, တတော ‘‘န, ဘိက္ခဝေ, အနုပေါသထေ ဥပေါသထော ကာတဗ္ဗော, ယော ကရေယျ, အာပတ္တိ ဒုက္ကဋဿာ’’တိ (မဟာဝ. ၁၈၃) ဝုတ္တဒုက္ကဋံ အာပဇ္ဇတိ, တသ္မာ သီလဂုဏပရိဟာနိသမ္ဘဝတော န အနုဝတ္တိတဗ္ဗံ. ဝုတ္တဉှိ ဝိမတိဝိနောဒနိယံ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၂၄၀) ‘‘အနုဇာနာမိ, ဘိက္ခဝေ, ရာဇူနံ အနုဝတ္တိတုန္တိ ဝစနတော ပနေတ္ထ လောကိယာနံ တိထိံ အနုဝတ္တန္တေဟိပိ အတ္တနော ဥပေါသထက္ကမေန စာတုဒ္ဒသိံ ပန္နရသိံ ဝါ, ပန္နရသိံ စာတုဒ္ဒသိံ ဝါ ကရောန္တေဟေဝ အနုဝတ္တိတဗ္ဗံ, န ပန သောဠသမဒိဝသံ ဝါ တေရသမဒိဝသံ ဝါ ဥပေါသထဒိဝသံ ကရောန္တေဟီ’’တိ. But how should it be followed, and how should it not be followed? If, in following, the Uposatha day to be observed now is the fourteenth or fifteenth day since the one previously observed, then it should be followed. However, if it is the thirteenth or the sixteenth, it should not be followed. For one who follows would have performed the Uposatha on a non-Uposatha day, and thus would incur the offense of wrong-doing as stated (Mahāvagga 183): 'Bhikkhus, the Uposatha should not be performed on a non-Uposatha day. Whoever should do so, incurs an offense of wrong-doing.' Therefore, since there is a possibility of decline in moral virtue, it should not be followed. For it was said in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.240): 'Regarding the phrase "I allow, bhikkhus, to follow the kings," here, even when following the lunar day reckoning of the laity, one should follow only by treating the fourteenth day as the fifteenth, or the fifteenth as the fourteenth, according to one's own Uposatha sequence, but not by making the sixteenth or thirteenth day the Uposatha day.' တတိယစတုတ္ထဝါဒေပိ ‘‘ကတိ ဝဿူပနာယိကာ’’တိ သံသယန္တာနံ သံသယဝိနောဒနတ္ထံ ‘‘ဒွေမာ, ဘိက္ခဝေ, ဝဿူပနာယိကာ ပုရိမိကာ ပစ္ဆိမိကာ’’တိ (မဟာဝ. ၁၈၄) ဘဂဝါ အဝေါစ. တတော တာသံ ဒွိန္နံ ဝဿူပနာယိကာနံ ဥပဂမနကာလံ ဒဿေတုံ ‘‘အပရဇ္ဇုဂတာယ အာသာဠှိယာ ပုရိမိကာ ဥပဂန္တဗ္ဗာ, မာသဂတာယ အာသာဠှိယာ ပစ္ဆိမိကာ ဥပဂန္တဗ္ဗာ’’တိ ဝုတ္တံ. တတြာယံ ပိဏ္ဍတ္ထော – အာသာဠှိပုဏ္ဏမိယာ အနန္တရေ ပါဋိပဒဒိဝသေ ပုရိမိကာ ဥပဂန္တဗ္ဗာ, သာဝဏပုဏ္ဏမိယာ အနန္တရေ ပါဋိပဒဒိဝသေ ပစ္ဆိမိကာ ဥပဂန္တဗ္ဗာတိ. တေန ဝုတ္တံ အဋ္ဌကထာယံ (မဟာဝ. အဋ္ဌ. ၁၈၄) ‘‘တသ္မာ အာသာဠှိပုဏ္ဏမာယ အနန္တရေ ပါဋိပဒဒိဝသေ, အာသာဠှိပုဏ္ဏမိတော ဝါ အပရာယ ပုဏ္ဏမာယ အနန္တရေ ပါဋိပဒဒိဝသေယေဝ ဝိဟာရံ ပဋိဇဂ္ဂိတွာ ပါနီယံ ပရိဘောဇနီယံ ဥပဋ္ဌာပေတွာ သဗ္ဗံ စေတိယဝန္ဒနာဒိသာမီစိကမ္မံ နိဋ္ဌာပေတွာ ‘ဣမသ္မိံ ဝိဟာရေ ဣမံ တေမာသံ ဝဿံ ဥပေမီ’တိ သကိံ ဝါ ဒွတ္တိက္ခတ္တုံ ဝါ ဝါစံ နိစ္ဆာရေတွာ ဝဿံ ဥပဂန္တဗ္ဗ’’န္တိ[Pg.421], သာရတ္ထဒီပနိယမ္ပိ (သာရတ္ထ. ဋီ. မဟာဝဂ္ဂ ၃.၁၈၄) ‘‘အပရဇ္ဇူတိ အာသာဠှိတော အပရံ ဒိနံ, ပါဋိပဒန္တိ အတ္ထော’’တိ, ဝိမတိဝိနောဒနိယမ္ပိ (ဝိ. ဝိ. ဋီ. မဟာဝဂ္ဂ ၂.၁၈၄) ‘‘အပရသ္မိံ ဒိဝသေတိ ဒုတိယေ ပါဋိပဒဒိဝသေ’’တိ ဧဝံ ပါဠိအဋ္ဌကထာဋီကာသု ပါဋိပဒဒိဝသေယေဝ ဝဿူပဂမနံ ဝုတ္တံ, န ဝုတ္တံ ‘‘အမုကတိထိယောဂေ’’တိ ဝါ ‘‘အမုကနက္ခတ္တယောဂေ’’တိ ဝါ, တသ္မာ ပါဋိပဒဒိဝသေ ပါတော အရုဏုဂ္ဂမနတော ပဋ္ဌာယ သကလဒိဝသံ သကလရတ္တိ ယာဝ ဒုတိယအရုဏုဂ္ဂမနာ ယထာရုစိတေ ကာလေ ဝဿံ ဥပဂန္တဗ္ဗန္တိ ဒဋ္ဌဗ္ဗံ. တတော ဧဝ ဝဿူပနာယိကကာလေ ပုဏ္ဏာတိထိယာ ယောဂေါ, ဥတ္တရာသာဠှနက္ခတ္တေန ယောဂေါ ဟောတူတိ ဝဒန္တာနံ ဝစနံ ဝိနယဝိရုဒ္ဓံ ဟောတိ, တံ ဝစနံ ဂဟေတွာ ပုဏ္ဏာတိထိယောဂံ ဥတ္တရာသာဠှနက္ခတ္တယောဂဉ္စ အာဂမေတွာ ဝဿံ ဥပဂန္တွာပိ တထာဂတေန အပညတ္တံ ပညပေတိ နာမာတိ ဒဋ္ဌဗ္ဗံ. In the third and fourth accounts, to resolve the doubt of those who wondered, 'How many rains-residence entry times are there?' the Blessed One said: 'Bhikkhus, there are these two rains-residence entry times: the earlier and the later' (Mahāvagga 184). Then, to indicate the time for entering these two rains-residence periods, it was said: 'The earlier should be entered on the day following the Āsāḷha full moon, and the later should be entered a month after the Āsāḷha full moon.' Herein, the condensed meaning is this: the earlier should be entered on the day following the Āsāḷha full moon, and the later should be entered on the day following the Sāvaṇa full moon. Therefore, it is stated in the commentary (Mahāvagga Aṭṭhakathā 184): 'Thus, on the day following the Āsāḷha full moon, or on the day following the next full moon after the Āsāḷha full moon, having prepared the monastery, set out drinking water and water for use, completed all customary duties such as homage to cetiyas, and then having declared once, twice, or thrice, "I will observe the rains-residence in this monastery for these three months," the rains-residence should be entered.' Similarly, the Sāratthadīpanī (Sārattha Ṭīkā, Mahāvagga 3.184) states: '“The day following” means the day after Āsāḷha, that is, the first day of the lunar fortnight.' And the Vimativinodanī (Vi. Vi. Ṭīkā, Mahāvagga 2.184) explains: '“On the following day” means on the next day, the first day of the lunar fortnight.' Thus, in the Pāli texts, commentaries, and sub-commentaries, it is stated that the rains-residence is entered on the first day of the lunar fortnight, not 'on such-and-such a conjunction of lunar days' or 'on such-and-such a conjunction of constellations.' Therefore, it should be understood that the rains-residence is to be entered at any suitable time on the first day of the lunar fortnight, from dawn until the next dawn, throughout the entire day and night. Consequently, the statement of those who say, 'The conjunction of the full moon day or the conjunction of the Uttarāsāḷha constellation should be the time for entering the rains-residence,' is contrary to the Vinaya. It should be understood that by taking such statements and waiting for the conjunction of the full moon day or the Uttarāsāḷha constellation to enter the rains-residence, one is prescribing what was not prescribed by the Tathāgata. ဧဝံ ပါဠိအဋ္ဌကထာဋီကာသု စ ပုဏ္ဏာတိထိယောဂေ ဧဝ ဝဿံ ဥပဂန္တဗ္ဗံ, န ဧကာယ တိထိယာ ယုတ္တေတိ ဝါ ဥတ္တရာသာဠှနက္ခတ္တယောဂေယေဝ, န သာဝဏနက္ခတ္တယောဂေတိ ဝါ အနာဂတမေဝ ဆာယံ ဂဟေတွာ တထာဂတေန ပညတ္တံ ဝိယ ပေါတ္ထကေသု လိခိတွာ ကေဟိစိ ဌပိတတ္တာ သကလံ ဝိနယပိဋကံ အပဿန္တာ ဝေဒသာမယိကာ တံ ဝစနံ သဒ္ဒဟိတွာ ဝဿူပဂမနကာလေ ပုဏ္ဏာတိထိဥတ္တရာသာဠှယောဂမေဝ ဂဝေသန္တာ မာသဒိဝသေန သဟ အာကဍ္ဎိတဗ္ဗကာလေပိ မာသမတ္တမေဝ အာကဍ္ဎန္တိ, မာသမတ္တမေဝ အာကဍ္ဎိတဗ္ဗကာလေပိ သဟ ဒိဝသေန အာကဍ္ဎန္တိ, တသ္မာ ဧဝံဝါဒိနော ဘိက္ခူ ‘‘အပညတ္တံ တထာဂတေန ပညတ္တံ တထာဂတေနာတိ ဒီပေတီ’’တိ ဝတ္တဗ္ဗတံ အာပဇ္ဇန္တိ, တသ္မာ ဘဂဝတိ ဂါရဝသဟိတာ လဇ္ဇိနော ပဏ္ဍိတာ ဧဝံ န ဂဏှန္တီတိ. တိထိနက္ခတ္တယောဂေါ ပန ဥပေါသထဒိဝသေယေဝ ဗဟုဓာ ပိဋကတ္တယေ အာဂတော, ပေါရာဏဝေဒဂန္ထေသု [Pg.422] စ ပသံသိတော, ကဒါစိ ပန ဝေါဟာရကာလော တိထိယာ နက္ခတ္တေန စ ဝိသမော ဟောတိ, တသ္မာ တံ သမေတုံ အဓိမာသပတနကာလေ မာသမ္ပိ ဒိဝသမ္ပိ အာကဍ္ဎန္တိ, တသ္မာ အညသ္မိံ ကာလေ ဝိသမေပိ အာကဍ္ဎနကာလေ သမာပေတဗ္ဗံ. ဧဝံ သတိ မာသဥတုသံဝစ္ဆရာနံ သမဘာဝေါ ဟောတီတိ ဒဋ္ဌဗ္ဗံ. Thus, in the Pāli, the commentaries, and the sub-commentaries, it is stated that the rains-residence should be entered only on the conjunction of the full moon day, and not that it is connected to a single lunar day, or only to the Uttarāsāḷha constellation and not the Sāvaṇa constellation. This is because some, taking a mere shadow of the future as if it were prescribed by the Tathāgata, have written it in books and established it. Without seeing the entire Vinaya Piṭaka, those who follow the Vedic tradition believe such statements. When entering the rains-residence, they seek only the conjunction of the full moon day and the Uttarāsāḷha constellation. Even when a month and a day should be adjusted together, they adjust only the month; and even when only a month should be adjusted, they adjust it along with a day. Therefore, bhikkhus who speak thus incur the liability of being told, 'He represents what was not prescribed by the Tathāgata as prescribed by the Tathāgata.' Therefore, those who revere the Blessed One, are modest, and wise do not accept this. However, the conjunction of the lunar day and constellation on the Uposatha day is frequently mentioned in the Three Piṭakas and praised in ancient Vedic texts. Occasionally, however, the conventional time is inconsistent with the lunar day and constellation. Therefore, to reconcile this, they adjust both the month and the day during the time of an intercalary month's occurrence. Thus, at other times, even when there is a discrepancy, it should be reconciled at the time of adjustment. When this is done, it should be understood that there is an equilibrium of months, seasons, and years. ပဉ္စမဆဋ္ဌဝါဒေသု အဓိမာသောတိ အဋ္ဌာရသဝဿတော အဓိကမာသံ ဂဟေတွာ ဝုတ္တော, တသ္မာ ‘‘အဓိကော မာသော အဓိမာသော’’တိ ကမ္မဓာရယသမာသတ္တာ ပုလ္လိင်္ဂံ ကတွာ ဝုတ္တော. ပုဗ္ဗေ ပန မာသပုဉ္ဇတော အဓိကဃဋိယော ဂဟေတွာ ဝုတ္တော, တသ္မာ ‘‘မာသတော အဓိကံ အဓိမာသ’’န္တိ အဗျယီဘာဝသမာသတ္တာ နပုံသကလိင်္ဂံ ကတွာ ဝုတ္တံ. ဣဓ ပန ‘‘ပေါရာဏကတ္ထေရာ ဧကူနဝီသတိဝဿံ သာမဏေရံ နိက္ခမနီယပုဏ္ဏမာသိံ အတိက္ကမ္မ ပါဋိပဒဒိဝသေ ဥပသမ္ပာဒေန္တိ, တံ ကသ္မာတိ? ဝုစ္စတေ – ဧကသ္မိံ ဝဿေ ဆ စာတုဒ္ဒသိကဥပေါသထဒိဝသာ ဟောန္တိ, ဣတိ ဝီသတိယာ ဝဿေသု စတ္တာရော မာသာ ပရိဟာယန္တိ, ရာဇာနော တတိယေ တတိယေ ဝဿေ ဝဿံ ဥပကဍ္ဎန္တိ, ဣတိ အဋ္ဌာရသသု ဝဿေသု ဆ မာသာ ဝဍ္ဎန္တိ, တတော ဥပေါသထဝသေန ပရိဟီနေ စတ္တာရော မာသေ အပနေတွာ ဒွေ မာသာ အဝသေသာ ဟောန္တိ, တေ ဒွေ မာသေ ဂဟေတွာ ဝီသတိ ဝဿာနိ ပရိပုဏ္ဏာနိ ဟောန္တီတိ နိက္ကင်္ခါ ဟုတွာ နိက္ခမနီယပုဏ္ဏမာသိံ အတိက္ကမ္မ ပါဋိပဒေ ဥပသမ္ပာဒေန္တီ’’တိ အဋ္ဌကထာဝစနေ (ပါစိ. အဋ္ဌ. ၄၀၄) ‘‘နိက္ကင်္ခါ ဟုတွာတိ အဓိကမာသေဟိ သဒ္ဓိံ ပရိပုဏ္ဏဝီသတိဝဿတ္တာ နိဗ္ဗေမတိကာ ဟုတွာ’’တိ အတ္ထော သာရတ္ထဒီပနိယံ (သာရတ္ထ. ဋီ. ပါစိတ္တိယ ၃.၄၀၄) ဝုတ္တော. In the fifth and sixth sections, the term 'adhimāsa' is explained as an extra month taken after eighteen years; hence, it is referred to as 'adhiko māso adhimāso' ('the extra month is an intercalary month') and is treated as masculine due to being a kammadhāraya compound. Previously, however, it was explained as extra ghaṭis taken from a collection of months; hence, it was called 'māsato adhikaṃ adhimāsaṃ' ('what is extra from the months is an intercalary month') and was treated as neuter due to being an abyayībhāva compound. Here, however, it is said: 'The ancient elders ordain a novice who is nineteen years old on the first day of the fortnight, after he has passed the full moon day of departure. Why is that? It is explained: In one year, there are six Cātuddasika Uposatha days. Thus, in twenty years, four months are lost. Kings intercalate the year every third year, so in eighteen years, six months are added. Then, after removing the four months lost on account of the Uposatha, two months remain. Taking these two months, the twenty years become complete. Thus, being free from doubt, they ordain him on the first day of the fortnight after he has passed the full moon day of departure.' In the commentary (Pācittiya Aṭṭhakathā 404), the meaning of 'being free from doubt' is given in the Sāratthadīpanī (Sārattha-ṭīkā, Pācittiya 3.404) as 'being certain that the twenty years are complete together with the intercalary months.' တတြ နနု စ ‘‘တီသုပိ ဂဏ္ဌိပဒေသု အဋ္ဌာရသန္နံ…ပေ… ဝုတ္တ’’န္တိ ဝုတ္တံ, တံ ကထန္တိ စောဒနံ သန္ဓာယ ‘‘ယံ ပန ဝုတ္တံ…ပေ… တံ န ဂဟေတဗ္ဗ’’န္တိ ကိဉ္စာပိ ဝုတ္တံ, တထာပိ တံ ဂဏ္ဌိပဒေသု ဝုတ္တဝစနံ န [Pg.423] ဂဟေတဗ္ဗန္တိ အတ္ထော, ကသ္မာ န ဂဟေတဗ္ဗန္တိ အာဟ ‘‘န ဟီ’’တိအာဒိ. ဟိ ယသ္မာ န ဥပလဗ္ဘန္တိ, တသ္မာ န ဂဟေတဗ္ဗန္တိ ယောဇနာ. ကထံ ဝိညာယတီတိ အာဟ ‘‘တတိယေ’’တိအာဒိ. ပရိစ္စတ္တေယေဝ သမ္ဘဝတော, အပရိစ္စတ္တေ အသမ္ဘဝတော န ဥပလဗ္ဘန္တီတိ ဗျတိရေကဝသေန ဟေတုဖလယောဇနာ. တသ္မာတိအာဒိ လဒ္ဓဂုဏံ. Regarding that, it was said, 'In the three knot-passages, of the eighteen... etc... it is said.' Concerning the objection, 'How is that?', although it was said, 'But what was said... etc... that should not be taken,' nevertheless the meaning is that the statement made in the knot-passages should not be taken. To the question 'Why should it not be taken?', he said, 'For not...' and so on. 'Hi' means 'since'. Since they are not found, therefore they should not be taken—this is the connection. To the question 'How is this understood?', he said, 'In the third...' and so on. Because they arise only when analyzed, and do not arise when unanalyzed, they are not found—this is the connection of cause and effect by way of exclusion. 'Therefore...' and so on is the benefit obtained. ဝဇိရဗုဒ္ဓိဋီကာယံ ပန ဂဏ္ဌိပဒေသု ဝုတ္တမေဝ ဂဟေတွာ ဝဒတိ. ဧတာနိ ဝစနာနိ သာမဏေရာနံ ဝီသတိဝဿပရိပုဏ္ဏဘာဝသာဓကာနိယေဝ ဟောန္တိ, န အဓိမာသပတနဝါရေသု သဒိဝသမာသာကဍ္ဎနဘာဝသာဓကာနိ, တသ္မာ ဣမာနိ အာဟရိတွာ တံ အဓိကရဏံ ဝိနိစ္ဆိတုံ န သက္ကောန္တိ. ဘိက္ခူ ပန ဗဟူနံ သန္နိပါတေ ကိဉ္စိ ပါဌံ အာဟရိတွာ ကထေတုံ သမတ္ထော သောဘတီတိ ကတွာ ဤဒိသံ ပါဌံ အာဟရန္တိ. သုတသန္နိစယပဏ္ဍိတာ ပန ဣစ္ဆိတတ္ထဿ အသာဓကတ္တာ ဧဝရူပံ န အာဟရန္တိ. သုဒ္ဓဝေဒိကာနမ္ပိ ဝစနေ ဝိနယဓရာ ဝိနယမေဝ ဇာနန္တိ, န ဗာဟိရသမယံ. အယံ ပန ကထာ ဗာဟိရသမယေ ပဝတ္တာ, တသ္မာ ဝိနယဓရာနံ အဝိသယောတိ မညန္တာ ဝဒန္တိ. In the Vajirabuddhi-ṭīkā, however, it speaks by taking only what is stated in the knot-passages. These statements serve only to establish the completion of twenty years for novices, not to establish the fact of adjusting a month together with a day on occasions of intercalary months. Therefore, by bringing these up, they cannot settle that dispute. But monks, in a large gathering, bring some passage to speak, thinking that one who is capable of reciting it shines. Thus, they bring such a passage. The wise who are learned, however, do not bring up such things because they do not accomplish the desired purpose. Regarding the words of the pure Vedikas, the Vinaya masters know only the Vinaya, not external doctrines. But this discussion pertains to external doctrines, so they speak, thinking it is beyond the scope of the Vinaya masters. ဝိနယဓရာ ပန ဧကစ္စေ ဝိနယမေဝ ဇာနန္တိ, ဧကစ္စေ သကလံ ပိဋကတ္တယံ ဇာနန္တိ, ဧကစ္စေ သဗာဟိရသမယံ ပိဋကတ္တယံ ဇာနန္တိ, တသ္မာ ကထေတုံ သမတ္ထဘာဝေါယေဝ ပမာဏံ. ဝေဒိကာနမ္ပိ ဝစနံ ဝေဒပ္ပကရဏာဂတမေဝ ပမာဏံ. န ယံ ကိဉ္စိ ဟတ္ထဂတဂဏနမတ္တံ, တသ္မာ ယဒါ ပထဝိဿရော ရာဇာ သဒိဝသံ မာသံ အာကဍ္ဎိတုကာမော ‘‘ဇေဋ္ဌမာသကာဠပက္ခဥပေါသထံ ပန္နရသိယံ ကရောန္တူ’’တိ ယာစိဿတိ, တဒါ ‘‘သကိံ ပက္ခဿ စာတုဒ္ဒသေ ဝါ ပန္နရသေ ဝါ’’တိ ဝစနတော ပန္နရသိယံ ဥပေါသထကရဏေ ဒေါသော နတ္ထိ, ယဒါ သုဒ္ဓမာသမေဝ အာကဍ္ဎိတုကာမော ‘‘စာတုဒ္ဒသိယံ ကရောန္တူ’’တိ ယာစိဿတိ, ဧဝံ သတိ ပကတိယာပိ ဇေဋ္ဌမာသကာဠပက္ခုပေါသထော စာတုဒ္ဒသောယေဝါတိ ကတွာ ဒေါသော နတ္ထိ, ဥဘယထာပိ ဥပေါသထော [Pg.424] သုကတောယေဝ ဟောတိ, တသ္မာ အနုဝတ္တိတဗ္ဗော. တတော ပရံ ပဌမာသာဠှမာသဿ ဇုဏှပက္ခေပိ ကာဠပက္ခေပိ ဒုတိယာသာဠှမာသဿ ဇုဏှပက္ခေပိ ပန္နရသီဥပေါသထံ ကတွာ ပါဋိပဒဒိဝသေ တိထိယောဂံ ဝါ နက္ခတ္တယောဂံ ဝါ အနောလောကေတွာ ပါတော အရုဏုဂ္ဂမနာနန္တရတော ပဋ္ဌာယ ယာဝ ပုန အရုဏုဂ္ဂမနာ သကလဒိဝသရတ္တိယံ ယထာဇ္ဈာသယံ ဝဿံ ဥပဂစ္ဆန္တော သူပဂတောဝ ဟောတိ, နတ္ထိ ကောစိ ဒေါသောတိ ဒဋ္ဌဗ္ဗော. ဘဝတွေဝံ, ပါတောဝ ဝဿံ ဥပဂစ္ဆန္တော အတ္ထီတိ? အတ္ထိ. ဝုတ္တဉှေတံ သေနာသနက္ခန္ဓကဝဏ္ဏနာယံ (စူဠဝ. အဋ္ဌ. ၃၁၈) ‘‘သစေ ပါတောဝ ဂါဟိတေ သေနာသနေ အညော ဝိတက္ကစာရိကော ဘိက္ခု အာဂန္တွာ သေနာသနံ ယာစတိ, ‘ဂဟိတံ, ဘန္တေ, သေနာသနံ, ဝဿူပဂတော သံဃော, ရမဏီယော ဝိဟာရော, ရုက္ခမူလာဒီသု ယတ္ထ ဣစ္ဆထ, တတ္ထ ဝသထာ’တိ ဝတ္တဗ္ဗော’’တိ. Some Vinaya experts know only the Vinaya, some know the entire Tipiṭaka, and some know the Tipiṭaka along with external doctrines. Therefore, the ability to explain is the true measure. The statements of those versed in the Vedas are authoritative only when they come from a Vedic treatise, not just any calculation that comes to hand. Thus, when the sovereign king wishes to adjust the month together with a day and requests, 'Let them observe the Uposatha on the fifteenth day of the dark fortnight of Jeṭṭhamāsa,' then, according to the statement, 'Once in a fortnight, on the fourteenth or fifteenth,' there is no fault in observing the Uposatha on the fifteenth. When he wishes to adjust only the regular month and requests, 'Let them observe it on the fourteenth,' then, since the Uposatha of the dark fortnight of Jeṭṭhamāsa is by nature on the fourteenth, there is no fault. In both cases, the Uposatha is well performed; therefore, it should be followed. After that, having observed the fifteenth-day Uposatha in the bright and dark fortnights of the first Āsāḷha month, and in the bright fortnight of the second Āsāḷha month, then on the following first day, without regard for the conjunction of the lunar day or the constellation, one who enters the rains-residence according to his inclination, from the moment after dawn until the next dawn, throughout the entire day and night, is indeed properly entered. It should be understood that there is no fault whatsoever. Be that as it may, is there one who enters the rains-residence in the morning? There is. For it is said in the commentary to the Senāsanakkhandhaka (Cūḷavagga Aṭṭhakathā 318): 'If, in the morning, after a lodging has been taken, another wandering bhikkhu arrives and requests lodging, he should be told: “Venerable, the lodging is taken. The Saṅgha has entered the rains-residence. The monastery is pleasant. Dwell wherever you wish, at the foot of a tree or elsewhere.”' ဣတိ ဝိနယသင်္ဂဟသံဝဏ္ဏနာဘူတေ ဝိနယာလင်္ကာရေ Thus in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha. ဝဿူပနာယိကဝိနိစ္ဆယကထာလင်္ကာရော နာမ The Ornament of the Discussion on the Determination of Entering the Rains-Residence ဆဗ္ဗီသတိမော ပရိစ္ဆေဒေါ. The Twenty-Sixth Chapter. ပဌမော ဘာဂေါ နိဋ္ဌိတော. The First Part is Finished.
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Canon Pali	Commentaires	Sous-commentaires	Autres
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

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Pali-Kanon	Kommentare	Subkommentare	Sonstige
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

हिंदी
पाली कैनन	कमेंट्री	उप-टिप्पणियाँ	अन्य
1101 पाराजिक पाळि 1102 पाचित्तिय पाळि 1103 महावग्ग पाळि (विनय) 1104 चूळवग्ग पाळि 1105 परिवार पाळि	1201 पाराजिककण्ड अट्ठकथा-1 1202 पाराजिककण्ड अट्ठकथा-2 1203 पाचित्तिय अट्ठकथा 1204 महावग्ग अट्ठकथा (विनय) 1205 चूळवग्ग अट्ठकथा 1206 परिवार अट्ठकथा	1301 सारत्थदीपनी टीका-1 1302 सारत्थदीपनी टीका-2 1303 सारत्थदीपनी टीका-3	1401 द्वेमातिकापाळि 1402 विनयसंगह अट्ठकथा 1403 वजिरबुद्धि टीका 1404 विमतिविनोदनी टीका-1 1405 विमतिविनोदनी टीका-2 1406 विनयालंकार टीका-1 1407 विनयालंकार टीका-2 1408 कंखावितरणीपुराण टीका 1409 विनयविनिच्छय-उत्तरविनिच्छय 1410 विनयविनिच्छय टीका-1 1411 विनयविनिच्छय टीका-2 1412 पाचित्यादियोजनापाळि 1413 खुद्दसिक्खा-मूलसिक्खा 8401 विसुद्धिमग्ग-1 8402 विसुद्धिमग्ग-2 8403 विसुद्धिमग्ग-महाटीका-1 8404 विसुद्धिमग्ग-महाटीका-2 8405 विसुद्धिमग्ग निदानकथा 8406 दीघनिकाय (पु-वि) 8407 मज्झिमनिकाय (पु-वि) 8408 संयुत्तनिकाय (पु-वि) 8409 अङ्गुत्तरनिकाय (पु-वि) 8410 विनयपिटक (पु-वि) 8411 अभिधम्मपिटक (पु-वि) 8412 अट्ठकथा (पु-वि) 8413 निरुत्तिदीपनी 8414 परमत्थदीपनी सङ्गहमहाटीकापाठ 8415 अनुदीपनीपाठ 8416 पट्ठानुद्देस दीपनीपाठ 8417 नमक्कारटीका 8418 महापणामपाठ 8419 लक्खणातो बुद्धथोमनागाथा 8420 सुतवन्दना 8421 कमलाञ्जलि 8422 जिनालंकार 8423 पज्जमधु 8424 बुद्धगुणगाथावली 8425 चूळगन्थवंस 8427 सासनवंस 8426 महावंस 8429 मोग्गल्लानब्याकरणं 8428 कच्चायनब्याकरणं 8430 सद्दनीतिप्पकरणं (पदमाला) 8431 सद्दनीतिप्पकरणं (धातुमाला) 8432 पदरूपसिद्धि 8433 मोग्गल्लानपञ्चिका 8434 पयोगसिद्धिपाठ 8435 वुत्तोदयपाठ 8436 अभिधानप्पदीपिकापाठ 8437 अभिधानप्पदीपिकाटीका 8438 सुबोधालंकारपाठ 8439 सुबोधालंकारटीका 8440 बालावतार गण्ठिपदत्थविनिच्छयसार 8446 कविदप्पणनीति 8447 नीतिमञ्जरी 8445 धम्मनीति 8444 महारहनीति 8441 लोकनीति 8442 सुत्तन्तनीति 8443 सूरस्सतीनीति 8450 चाणक्यनीति 8448 नरदक्खदीपनी 8449 चतुरारक्खदीपनी 8451 रसवाहिनी 8452 सीमविसोधनीपाठ 8453 वेस्सन्तरगीति 8454 मोग्गल्लान वुत्तिविवरणपञ्चिका 8455 थूपवंस 8456 दाठावंस 8457 धातुपाठविलासिनिया 8458 धातुवंस 8459 हत्थवनगल्लविहारवंस 8460 जिनचरितय 8461 जिनवंसदीपं 8462 तेलकटाहगाथा 8463 मिलिदटीका 8464 पदमञ्जरी 8465 पदसाधनं 8466 सद्दबिन्दुपकरणं 8467 कच्चायनधातुमञ्जुसा 8468 सामन्तकूटवण्णना
2101 सीलक्खन्धवग्ग पाळि 2102 महावग्ग पाळि (दीघ) 2103 पाथिकवग्ग पाळि	2201 सीलक्खन्धवग्ग अट्ठकथा 2202 महावग्ग अट्ठकथा (दीघ) 2203 पाथिकवग्ग अट्ठकथा	2301 सीलक्खन्धवग्ग टीका 2302 महावग्ग टीका (दीघ) 2303 पाथिकवग्ग टीका 2304 सीलक्खन्धवग्ग-अभिनवटीका-1 2305 सीलक्खन्धवग्ग-अभिनवटीका-2
3101 मूलपण्णास पाळि 3102 मज्झिमपण्णास पाळि 3103 उपरिपण्णास पाळि	3201 मूलपण्णास अट्ठकथा-1 3202 मूलपण्णास अट्ठकथा-2 3203 मज्झिमपण्णास अट्ठकथा 3204 उपरिपण्णास अट्ठकथा	3301 मूलपण्णास टीका 3302 मज्झिमपण्णास टीका 3303 उपरिपण्णास टीका
4101 सगाथावग्ग पाळि 4102 निदानवग्ग पाळि 4103 खन्धवग्ग पाळि 4104 सळायतनवग्ग पाळि 4105 महावग्ग पाळि (संयुत्त)	4201 सगाथावग्ग अट्ठकथा 4202 निदानवग्ग अट्ठकथा 4203 खन्धवग्ग अट्ठकथा 4204 सळायतनवग्ग अट्ठकथा 4205 महावग्ग अट्ठकथा (संयुत्त)	4301 सगाथावग्ग टीका 4302 निदानवग्ग टीका 4303 खन्धवग्ग टीका 4304 सळायतनवग्ग टीका 4305 महावग्ग टीका (संयुत्त)
5101 एककनिपात पाळि 5102 दुकनिपात पाळि 5103 तिकनिपात पाळि 5104 चतुक्कनिपात पाळि 5105 पञ्चकनिपात पाळि 5106 छक्कनिपात पाळि 5107 सत्तकनिपात पाळि 5108 अट्ठकादिनिपात पाळि 5109 नवकनिपात पाळि 5110 दसकनिपात पाळि 5111 एकादसकनिपात पाळि	5201 एककनिपात अट्ठकथा 5202 दुक-तिक-चतुक्कनिपात अट्ठकथा 5203 पञ्चक-छक्क-सत्तकनिपात अट्ठकथा 5204 अट्ठकादिनिपात अट्ठकथा	5301 एककनिपात टीका 5302 दुक-तिक-चतुक्कनिपात टीका 5303 पञ्चक-छक्क-सत्तकनिपात टीका 5304 अट्ठकादिनिपात टीका
6101 खुद्दकपाठ पाळि 6102 धम्मपद पाळि 6103 उदान पाळि 6104 इतिवुत्तक पाळि 6105 सुत्तनिपात पाळि 6106 विमानवत्थु पाळि 6107 पेतवत्थु पाळि 6108 थेरगाथा पाळि 6109 थेरीगाथा पाळि 6110 अपदान पाळि-1 6111 अपदान पाळि-2 6112 बुद्धवंस पाळि 6113 चरियापिटक पाळि 6114 जातक पाळि-1 6115 जातक पाळि-2 6116 महानिद्देस पाळि 6117 चूळनिद्देस पाळि 6118 पटिसम्भिदामग्ग पाळि 6119 नेत्तिप्पकरण पाळि 6120 मिलिन्दपञ्ह पाळि 6121 पेटकोपदेस पाळि	6201 खुद्दकपाठ अट्ठकथा 6202 धम्मपद अट्ठकथा-1 6203 धम्मपद अट्ठकथा-2 6204 उदान अट्ठकथा 6205 इतिवुत्तक अट्ठकथा 6206 सुत्तनिपात अट्ठकथा-1 6207 सुत्तनिपात अट्ठकथा-2 6208 विमानवत्थु अट्ठकथा 6209 पेतवत्थु अट्ठकथा 6210 थेरगाथा अट्ठकथा-1 6211 थेरगाथा अट्ठकथा-2 6212 थेरीगाथा अट्ठकथा 6213 अपदान अट्ठकथा-1 6214 अपदान अट्ठकथा-2 6215 बुद्धवंस अट्ठकथा 6216 चरियापिटक अट्ठकथा 6217 जातक अट्ठकथा-1 6218 जातक अट्ठकथा-2 6219 जातक अट्ठकथा-3 6220 जातक अट्ठकथा-4 6221 जातक अट्ठकथा-5 6222 जातक अट्ठकथा-6 6223 जातक अट्ठकथा-7 6224 महानिद्देस अट्ठकथा 6225 चूळनिद्देस अट्ठकथा 6226 पटिसम्भिदामग्ग अट्ठकथा-1 6227 पटिसम्भिदामग्ग अट्ठकथा-2 6228 नेत्तिप्पकरण अट्ठकथा	6301 नेत्तिप्पकरण टीका 6302 नेत्तिविभाविनी
7101 धम्मसङ्गणी पाळि 7102 विभङ्ग पाळि 7103 धातुकथा पाळि 7104 पुग्गलपञ्ञत्ति पाळि 7105 कथावत्थु पाळि 7106 यमक पाळि-1 7107 यमक पाळि-2 7108 यमक पाळि-3 7109 पट्ठान पाळि-1 7110 पट्ठान पाळि-2 7111 पट्ठान पाळि-3 7112 पट्ठान पाळि-4 7113 पट्ठान पाळि-5	7201 धम्मसङ्गणि अट्ठकथा 7202 सम्मोहविनोदनी अट्ठकथा 7203 पञ्चपकरण अट्ठकथा	7301 धम्मसङ्गणी-मूलटीका 7302 विभङ्ग-मूलटीका 7303 पञ्चपकरण-मूलटीका 7304 धम्मसङ्गणी-अनुटीका 7305 पञ्चपकरण-अनुटीका 7306 अभिधम्मावतारो-नामरूपपरिच्छेदो 7307 अभिधम्मत्थसङ्गहो 7308 अभिधम्मावतार-पुराणटीका 7309 अभिधम्ममातिकापाळि

Indonesia
Kanon Pali	Komentar	Sub-komentar	Lainnya
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

日文
パーリ仏典	註釈書	副註釈書	その他
1101 パーラージカ・パーリ 1102 パーチッティヤ・パーリ 1103 マハーヴァッガ・パーリ（ヴィナヤ） 1104 チューラヴァッガ・パーリ 1105 パリヴァーラ・パーリ	1201 パーラージカカンダ・アッタカター-1 1202 パーラージカカンダ・アッタカター-2 1203 パーチッティヤ・アッタカター 1204 マハーヴァッガ・アッタカター（ヴィナヤ） 1205 チューラヴァッガ・アッタカター 1206 パリヴァーラ・アッタカター	1301 サーラッタディーパニー・ティーカー-1 1302 サーラッタディーパニー・ティーカー-2 1303 サーラッタディーパニー・ティーカー-3	1401 ドヴェマーティカー・パーリ 1402 ヴィナヤサンガハ・アッタカター 1403 ヴァジラブッディ・ティーカー 1404 ヴィマティヴィノーダニー・ティーカー-1 1405 ヴィマティヴィノーダニー・ティーカー-2 1406 ヴィナヤーランカーラ・ティーカー-1 1407 ヴィナヤーランカーラ・ティーカー-2 1408 カンカーウィタラニープラーナ・ティーカー 1409 ヴィナヤヴィニッチャヤ-ウッタラヴィニッチャヤ 1410 ヴィナヤヴィニッチャヤ・ティーカー-1 1411 ヴィナヤヴィニッチャヤ・ティーカー-2 1412 パーチッティヤーディヨージャナー・パーリ 1413 クッダシッカー-ムーラシッカー 8401 ヴィスッディマッガ-1 8402 ヴィスッディマッガ-2 8403 ヴィスッディマッガ・マハーティーカー-1 8404 ヴィスッディマッガ・マハーティーカー-2 8405 ヴィスッディマッガ・ニダーナカター 8406 ディーガニカーヤ（プ・ヴィ） 8407 マッジマニカーヤ（プ・ヴィ） 8408 サンユッタニカーヤ（プ・ヴィ） 8409 アングッタラニカーヤ（プ・ヴィ） 8410 ヴィナヤピタカ（プ・ヴィ） 8411 アビダンマピタカ（プ・ヴィ） 8412 アッタカター（プ・ヴィ） 8413 ニルッティディーパニー 8414 パラマッタディーパニー・サンガハマハーティカーパータ 8415 アヌディーパニーパータ 8416 パッターヌッデーサ・ディーパニーパータ 8417 ナマッカラ・ティーカー 8418 マハーパナーマ・パータ 8419 ラッカナート・ブッダトーマナーガーター 8420 スタヴァンダナー 8421 カマラーニャジャリ 8422 ジナランカーラ 8423 パッジャマドゥ 8424 ブッダグナガーター・ヴァリー 8425 チューラガンタヴァンサ 8427 サーサナヴァンサ 8426 マハーヴァンサ 8429 モッガラーナ・ビャーカラナン 8428 カッチャーヤナ・ビャーカラナン 8430 サッダニーティッパカラナン（パダマーラー） 8431 サッダニーティッパカラナン（ダートゥマーラー） 8432 パダルーパシッディ 8433 モッガラーナ・パンチカー 8434 パヨーガシッディ・パータ 8435 ヴットーダヤ・パータ 8436 アビダーナッパディーピカー・パータ 8437 アビダーナッパディーピカー・ティーカー 8438 スボーダーランカーラ・パータ 8439 スボーダーランカーラ・ティーカー 8440 バーラーヴァターラ・ガンティパダッタヴィニッチャヤサーラ 8446 カヴィダッパナニーティ 8447 ニーティマンジャリー 8445 ダンマニーティ 8444 マハーラハニーティ 8441 ローカニーティ 8442 スタンタニーティ 8443 スーラッサティニーティ 8450 チャーナキャニーティ 8448 ナラダッカディーパニー 8449 チャトゥラーラッカディーパニー 8451 ラサヴァーヒニー 8452 シーマヴィソーダニー・パータ 8453 ヴェッサンタラ・ギーティ 8454 モッガラーナ・ヴッティヴィヴァラナパンチカー 8455 トゥーパヴァンサ 8456 ダーターヴァンサ 8457 ダートゥパータヴィラーヴィシニヤー 8458 ダートゥヴァンサ 8459 ハッタヴァナッガラヴィハーラヴァンサ 8460 ジナチャリタヤ 8461 ジナヴァンサディーパン 8462 テーラカターガーター 8463 ミリダ・ティーカー 8464 パダマンジャリー 8465 パダサーダナン 8466 サッダビンドゥパカラナン 8467 カッチャーヤナ・ダートゥマンジューサー 8468 サーマンタクータ・ヴァンナナー
2101 シーラッカンダワッガ・パーリ 2102 マハーワッガ・パーリ（ディーガ） 2103 パーティカワッガ・パーリ	2201 シーラッカンダワッガ・アッタカター 2202 マハーワッガ・アッタカター（ディーガ） 2203 パーティカワッガ・アッタカター	2301 シーラッカンダワッガ・ティーカー 2302 マハーワッガ・ティーカー（ディーガ） 2303 パーティカワッガ・ティーカー 2304 シーラッカンダワッガ・アビナワティーカー-1 2305 シーラッカンダワッガ・アビナワティーカー-2
3101 ムーラパンナーサ・パーリ 3102 マッジマパンナーサ・パーリ 3103 ウパリパンナーサ・パーリ	3201 ムーラパンナーサ・アッタカター-1 3202 ムーラパンナーサ・アッタカター-2 3203 マッジマパンナーサ・アッタカター 3204 ウパリパンナーサ・アッタカター	3301 ムーラパンナーサ・ティーカー 3302 マッジマパンナーサ・ティーカー 3303 ウパリパンナーサ・ティーカー
4101 サガーター・ワッガ・パーリ 4102 ニダーナ・ワッガ・パーリ 4103 カンダ・ワッガ・パーリ 4104 サラーヤタナ・ワッガ・パーリ 4105 マハーワッガ・パーリ（サンユッタ）	4201 サガーター・ワッガ・アッタカター 4202 ニダーナ・ワッガ・アッタカター 4203 カンダ・ワッガ・アッタカター 4204 サラーヤタナ・ワッガ・アッタカター 4205 マハーワッガ・アッタカター（サンユッタ）	4301 サガーター・ワッガ・ティーカー 4302 ニダーナ・ワッガ・ティーカー 4303 カンダ・ワッガ・ティーカー 4304 サラーヤタナ・ワッガ・ティーカー 4305 マハーワッガ・ティーカー（サンユッタ）
5101 エーカカニパータ・パーリ 5102 ドゥカニパータ・パーリ 5103 ティカニパータ・パーリ 5104 チャトゥッカニパータ・パーリ 5105 パンチャカニパータ・パーリ 5106 チャッカニパータ・パーリ 5107 サッタカニパータ・パーリ 5108 アッタカーディニパータ・パーリ 5109 ナヴァカニパータ・パーリ 5110 ダサカニパータ・パーリ 5111 エーカーダサカニパータ・パーリ	5201 エーカカニパータ・アッタカター 5202 ドゥカ・ティカ・チャトゥッカニパータ・アッタカター 5203 パンチャカ・チャッカ・サッタカニパータ・アッタカター 5204 アッタカーディニパータ・アッタカター	5301 エーカカニパータ・ティーカー 5302 ドゥカ・ティカ・チャトゥッカニパータ・ティーカー 5303 パンチャカ・チャッカ・サッタカニパータ・ティーカー 5304 アッタカーディニパータ・ティーカー
6101 クッダカパータ・パーリ 6102 ダンマパダ・パーリ 6103 ウダーナ・パーリ 6104 イティヴッタカ・パーリ 6105 スッタニパータ・パーリ 6106 ヴィマーナヴァットゥ・パーリ 6107 ペーヴァットゥ・パーリ 6108 テーラガーター・パーリ 6109 テーリーガーター・パーリ 6110 アパダーナ・パーリ-1 6111 アパダーナ・パーリ-2 6112 ブッダヴァンサ・パーリ 6113 チャリヤーピタカ・パーリ 6114 ジャータカ・パーリ-1 6115 ジャータカ・パーリ-2 6116 マハーニッデーサ・パーリ 6117 チューラニッデーサ・パーリ 6118 パティサンビダーマッガ・パーリ 6119 ネッティッパカラナ・パーリ 6120 ミリンダパンハ・パーリ 6121 ペータコーパデーサ・パーリ	6201 クッダカパータ・アッタカター 6202 ダンマパダ・アッタカター-1 6203 ダンマパダ・アッタカター-2 6204 ウダーナ・アッタカター 6205 イティヴッタカ・アッタカター 6206 スッタニパータ・アッタカター-1 6207 スッタニパータ・アッタカター-2 6208 ヴィマーナヴァットゥ・アッタカター 6209 ペータヴァットゥ・アッタカター 6210 テーラガーター・アッタカター-1 6211 テーラガーター・アッタカター-2 6212 テーリーガーター・アッタカター 6213 アパダーナ・アッタカター-1 6214 アパダーナ・アッタカター-2 6215 ブッダヴァンサ・アッタカター 6216 チャリヤーピタカ・アッタカター 6217 ジャータカ・アッタカター-1 6218 ジャータカ・アッタカター-2 6219 ジャータカ・アッタカター-3 6220 ジャータカ・アッタカター-4 6221 ジャータカ・アッタカター-5 6222 ジャータカ・アッタカター-6 6223 ジャータカ・アッタカター-7 6224 マハーニッデーサ・アッタカター 6225 チューラニッデーサ・アッタカター 6226 パティサンビダーマッガ・アッタカター-1 6227 パティサンビダーマッガ・アッタカター-2 6228 ネッティッパカラナ・アッタカター	6301 ネッティッパカラナ・ティーカー 6302 ネッティヴィバーヴィニー
7101 ダンマサンガニー・パーリ 7102 ヴィバンガ・パーリ 7103 ダートゥカター・パーリ 7104 プッガラパンニャッティ・パーリ 7105 カター・ヴァットゥ・パーリ 7106 ヤマカ・パーリ-1 7107 ヤマカ・パーリ-2 7108 ヤマカ・パーリ-3 7109 パッターナ・パーリ-1 7110 パッターナ・パーリ-2 7111 パッターナ・パーリ-3 7112 パッターナ・パーリ-4 7113 パッターナ・パーリ-5	7201 ダンマサンガニ・アッタカター 7202 サンモーハヴィノーダニー・アッタカター 7203 パンチャパカラナ・アッタカター	7301 ダンマサンガニー・ムーラティーカー 7302 ヴィバンガ・ムーラティーカー 7303 パンチャパカラナ・ムーラティーカー 7304 ダンマサンガニー・アヌティーカー 7305 パンチャパカラナ・アヌティーカー 7306 アビダンマーヴァターロ・ナーマルーパパリッチェード 7307 アビダンマッタ・サンガホ 7308 アビダンマーヴァターラ・プラーナティーカー 7309 アビダンマ・マーティカーパーリ

ខ្មែរ
ព្រះត្រៃបិដកបាលី	អដ្ឋកថា	ដីកា	ផ្សេងទៀត
1101 បារាជិកបាឡិ 1102 បាចិត្តិយបាឡិ 1103 មហាវគ្គបាឡិ (វិន័យ) 1104 ចូឡវគ្គបាឡិ 1105 បរិវារបាឡិ	1201 បារាជិកកណ្ឌអដ្ឋកថា-១ 1202 បារាជិកកណ្ឌអដ្ឋកថា-២ 1203 បាចិត្តិយអដ្ឋកថា 1204 មហាវគ្គអដ្ឋកថា (វិន័យ) 1205 ចូឡវគ្គអដ្ឋកថា 1206 បរិវារអដ្ឋកថា	1301 សារត្ថទីបនីដីកា-១ 1302 សារត្ថទីបនីដីកា-២ 1303 សារត្ថទីបនីដីកា-៣	1401 ទ្វេមាតិកាបាឡិ 1402 វិនយសង្គហអដ្ឋកថា 1403 វជិរពុទ្ធិដីកា 1404 វិមតិវិនោទនីដីកា-១ 1405 វិមតិវិនោទនីដីកា-២ 1406 វិនយាលង្ការដីកា-១ 1407 វិនយាលង្ការដីកា-២ 1408 កង្ខាវិតរណីបុរាណដីកា 1409 វិនយវិនិច្ឆយ-ឧត្តរវិនិច្ឆយ 1410 វិនយវិនិច្ឆយដីកា-១ 1411 វិនយវិនិច្ឆយដីកា-២ 1412 បាចិត្យាទិយោជនាបាឡិ 1413 ខុទ្ទសិក្ខា-មូលសិក្ខា 8401 វិសុទ្ធិមគ្គ-១ 8402 វិសុទ្ធិមគ្គ-២ 8403 វិសុទ្ធិមគ្គ-មហាដីកា-១ 8404 វិសុទ្ធិមគ្គ-មហាដីកា-២ 8405 វិសុទ្ធិមគ្គ និទានកថា 8406 ទីឃនិកាយ (បុ-វិ) 8407 មជ្ឈិមនិកាយ (បុ-វិ) 8408 សំយុត្តនិកាយ (បុ-វិ) 8409 អង្គុត្តរនិកាយ (បុ-វិ) 8410 វិនយបិដក (បុ-វិ) 8411 អភិធម្មបិដក (បុ-វិ) 8412 អដ្ឋកថា (បុ-វិ) 8413 និរុត្តិទីបនី 8414 បរមត្ថទីបនី សង្គហមហាដីកាបាឋ 8415 អនុទីបនីបាឋ 8416 បដ្ឋានុទ្ទេស ទីបនីបាឋ 8417 នមក្ការដីកា 8418 មហាបណាមបាឋ 8419 លក្ខណាតោ ពុទ្ធថោមនាគាថា 8420 សុតវន្ទនា 8421 កមលាញ្ជលិ 8422 ជិនាលង្ការ 8423 បជ្ជមធុ 8424 ពុទ្ធគុណគាថាវលី 8425 ចូឡគន្ថវង្ស 8427 សាសនវង្ស 8426 មហាវង្ស 8429 មោគ្គល្លានព្យាករណំ 8428 កច្ចាយនព្យាករណំ 8430 សទ្ទនីតិប្បករណំ (បទមាលា) 8431 សទ្ទនីតិប្បករណំ (ធាតុមាលា) 8432 បទរូបសិទ្ធិ 8433 មោគ្គល្លានបញ្ចិកា 8434 បយោគសិទ្ធិបាឋ 8435 វុត្តោទយបាឋ 8436 អភិធានប្បទីបិកាបាឋ 8437 អភិធានប្បទីបិកាដីកា 8438 សុពោធាលង្ការបាឋ 8439 សុពោធាលង្ការដីកា 8440 បាលាវតារ គណ្ឋិបទត្ថវិនិច្ឆយសារ 8446 កវិទប្បណនីតិ 8447 នីតិមញ្ជរី 8445 ធម្មនីតិ 8444 មហារហនីតិ 8441 លោកនីតិ 8442 សុត្តន្តនីតិ 8443 សូរស្សតិនីតិ 8450 ចាណក្យនីតិ 8448 នរទក្ខទីបនី 8449 ចតុរារក្ខទីបនី 8451 រសវាហិនី 8452 សីមវិសោធនីបាឋ 8453 វេស្សន្តរគីតិ 8454 មោគ្គល្លាន វុត្តិវិវរណបញ្ចិកា 8455 ថូបវង្ស 8456 ទាឋាវង្ស 8457 ធាតុបាឋវិលាសិនិយា 8458 ធាតុវង្ស 8459 ហត្ថវនគល្លវិហារវង្ស 8460 ជិនចរិតយ 8461 ជិនវង្សទីបំ 8462 តេលកដាហគាថា 8463 មិលិទដីកា 8464 បទមញ្ជរី 8465 បទសាធនំ 8466 សទ្ទពិន្ទុបករណំ 8467 កច្ចាយនធាតុមញ្ជុសា 8468 សាមន្តកូដវណ្ណនា
2101 សីលក្ខន្ធវគ្គបាឡិ 2102 មហាវគ្គបាឡិ (ទីឃ) 2103 បាថិកវគ្គបាឡិ	2201 សីលក្ខន្ធវគ្គអដ្ឋកថា 2202 មហាវគ្គអដ្ឋកថា (ទីឃ) 2203 បាថិកវគ្គអដ្ឋកថា	2301 សីលក្ខន្ធវគ្គដីកា 2302 មហាវគ្គដីកា (ទីឃ) 2303 បាថិកវគ្គដីកា 2304 សីលក្ខន្ធវគ្គ-អភិនវដីកា-១ 2305 សីលក្ខន្ធវគ្គ-អភិនវដីកា-២
3101 មូលបណ្ណាសបាឡិ 3102 មជ្ឈិមបណ្ណាសបាឡិ 3103 ឧបរិបណ្ណាសបាឡិ	3201 មូលបណ្ណាសអដ្ឋកថា-១ 3202 មូលបណ្ណាសអដ្ឋកថា-២ 3203 មជ្ឈិមបណ្ណាសអដ្ឋកថា 3204 ឧបរិបណ្ណាសអដ្ឋកថា	3301 មូលបណ្ណាសដីកា 3302 មជ្ឈិមបណ្ណាសដីកា 3303 ឧបរិបណ្ណាសដីកា
4101 សគាថាវគ្គបាឡិ 4102 និទានវគ្គបាឡិ 4103 ខន្ធវគ្គបាឡិ 4104 សឡាយតនវគ្គបាឡិ 4105 មហាវគ្គបាឡិ (សំយុត្ត)	4201 សគាថាវគ្គអដ្ឋកថា 4202 និទានវគ្គអដ្ឋកថា 4203 ខន្ធវគ្គអដ្ឋកថា 4204 សឡាយតនវគ្គអដ្ឋកថា 4205 មហាវគ្គអដ្ឋកថា (សំយុត្ត)	4301 សគាថាវគ្គដីកា 4302 និទានវគ្គដីកា 4303 ខន្ធវគ្គដីកា 4304 សឡាយតនវគ្គដីកា 4305 មហាវគ្គដីកា (សំយុត្ត)
5101 ឯកកនិបាតបាឡិ 5102 ទុកនិបាតបាឡិ 5103 តិកនិបាតបាឡិ 5104 ចតុក្កនិបាតបាឡិ 5105 បញ្ចកនិបាតបាឡិ 5106 ឆក្កនិបាតបាឡិ 5107 សត្តកនិបាតបាឡិ 5108 អដ្ឋកាទិនិបាតបាឡិ 5109 នវកនិបាតបាឡិ 5110 ទសកនិបាតបាឡិ 5111 ឯកាទសកនិបាតបាឡិ	5201 ឯកកនិបាតអដ្ឋកថា 5202 ទុក-តិក-ចតុក្កនិបាតអដ្ឋកថា 5203 បញ្ចក-ឆក្ក-សត្តកនិបាតអដ្ឋកថា 5204 អដ្ឋកាទិនិបាតអដ្ឋកថា	5301 ឯកកនិបាតដីកា 5302 ទុក-តិក-ចតុក្កនិបាតដីកា 5303 បញ្ចក-ឆក្ក-សត្តកនិបាតដីកា 5304 អដ្ឋកាទិនិបាតដីកា
6101 ខុទ្ទកបាឋបាឡិ 6102 ធម្មបទបាឡិ 6103 ឧទានបាឡិ 6104 ឥតិវុត្តកបាឡិ 6105 សុត្តនិបាតបាឡិ 6106 វិមានវត្ថុបាឡិ 6107 បេតវត្ថុបាឡិ 6108 ថេរគាថាបាឡិ 6109 ថេរីគាថាបាឡិ 6110 អបទានបាឡិ-១ 6111 អបទានបាឡិ-២ 6112 ពុទ្ធវង្សបាឡិ 6113 ចរិយាបិដកបាឡិ 6114 ជាតកបាឡិ-១ 6115 ជាតកបាឡិ-២ 6116 មហានិទ្ទេសបាឡិ 6117 ចូឡនិទ្ទេសបាឡិ 6118 បដិសម្ភិទាមគ្គបាឡិ 6119 នេត្តិប្បករណបាឡិ 6120 មិលិន្ទបញ្ហាបាឡិ 6121 បេដកោបទេសបាឡិ	6201 ខុទ្ទកបាឋអដ្ឋកថា 6202 ធម្មបទអដ្ឋកថា-១ 6203 ធម្មបទអដ្ឋកថា-២ 6204 ឧទានអដ្ឋកថា 6205 ឥតិវុត្តកអដ្ឋកថា 6206 សុត្តនិបាតអដ្ឋកថា-១ 6207 សុត្តនិបាតអដ្ឋកថា-២ 6208 វិមានវត្ថុអដ្ឋកថា 6209 បេតវត្ថុអដ្ឋកថា 6210 ថេរគាថាអដ្ឋកថា-១ 6211 ថេរគាថាអដ្ឋកថា-២ 6212 ថេរីគាថាអដ្ឋកថា 6213 អបទានអដ្ឋកថា-១ 6214 អបទានអដ្ឋកថា-២ 6215 ពុទ្ធវង្សអដ្ឋកថា 6216 ចរិយាបិដកអដ្ឋកថា 6217 ជាតកអដ្ឋកថា-១ 6218 ជាតកអដ្ឋកថា-២ 6219 ជាតកអដ្ឋកថា-៣ 6220 ជាតកអដ្ឋកថា-៤ 6221 ជាតកអដ្ឋកថា-៥ 6222 ជាតកអដ្ឋកថា-៦ 6223 ជាតកអដ្ឋកថា-៧ 6224 មហានិទ្ទេសអដ្ឋកថា 6225 ចូឡនិទ្ទេសអដ្ឋកថា 6226 បដិសម្ភិទាមគ្គអដ្ឋកថា-១ 6227 បដិសម្ភិទាមគ្គអដ្ឋកថា-២ 6228 នេត្តិប្បករណអដ្ឋកថា	6301 នេត្តិប្បករណដីកា 6302 នេត្តិវិភាវិនី
7101 ធម្មសង្គណីបាឡិ 7102 វិភង្គបាឡិ 7103 ធាតុកថាបាឡិ 7104 បុគ្គលបញ្ញត្តិបាឡិ 7105 កថាវត្ថុបាឡិ 7106 យមកបាឡិ-១ 7107 យមកបាឡិ-២ 7108 យមកបាឡិ-៣ 7109 បដ្ឋានបាឡិ-១ 7110 បដ្ឋានបាឡិ-២ 7111 បដ្ឋានបាឡិ-៣ 7112 បដ្ឋានបាឡិ-៤ 7113 បដ្ឋានបាឡិ-៥	7201 ធម្មសង្គណិអដ្ឋកថា 7202 សម្មោហវិនោទនីអដ្ឋកថា 7203 បញ្ចបករណអដ្ឋកថា	7301 ធម្មសង្គណី-មូលដីកា 7302 វិភង្គ-មូលដីកា 7303 បញ្ចបករណ-មូលដីកា 7304 ធម្មសង្គណី-អនុដីកា 7305 បញ្ចបករណ-អនុដីកា 7306 អភិធម្មាវតារោ-នាមរូបបរិច្ឆេទោ 7307 អភិធម្មត្ថសង្គហោ 7308 អភិធម្មាវតារ-បុរាណដីកា 7309 អភិធម្មមាតិកាបាឡិ

한국인
팔리 대장경	주석서	부주석서	기타
1101 빠라지카 빨리 1102 빠찟띠야 빨리 1103 마하왁가 빨리 (비나야) 1104 출라왁가 빨리 1105 빠리와라 빨리	1201 빠라지까깐다 앗타카타-1 1202 빠라지까깐다 앗타카타-2 1203 빠찟띠야 앗타카타 1204 마하왁가 앗타카타 (비나야) 1205 출라왁가 앗타카타 1206 빠리와라 앗타카타	1301 사랏타디빠니 띠까-1 1302 사랏타디빠니 띠까-2 1303 사랏타디빠니 띠까-3	1401 드베마띠까빨리 1402 위나야상가하 앗타카타 1403 와지라붓디 띠까 1404 위마띠위노다니 띠까-1 1405 위마띠위노다니 띠까-2 1406 위나야랑까라 띠까-1 1407 위나야랑까라 띠까-2 1408 깡카위따라니뿌라나 띠까 1409 위나야위닛차야-웃따라위닛차야 1410 위나야위닛차야 띠까-1 1411 위나야위닛차야 띠까-2 1412 빠찟땨디요자나빨리 1413 쿳닷시카-물라시카 8401 위숟디막가-1 8402 위숟디막가-2 8403 위숟디막가-마하띠까-1 8404 위숟디막가-마하띠까-2 8405 위숟디막가 니다나까타 8406 디가니까야 (뿌-위) 8407 맛지마니까야 (뿌-위) 8408 삼윳따니까야 (뿌-위) 8409 앙굳따라니까야 (뿌-위) 8410 위나야삐따까 (뿌-위) 8411 아비담마삐따까 (뿌-위) 8412 앗타카타 (뿌-위) 8413 니룻띠디빠니 8414 빠라맛타디빠니 상가하마하띠까빠타 8415 아누디빠니빠타 8416 빳타누ㄸ데사 디빠니빠타 8417 나막까라띠까 8418 마하빠나마빠타 8419 락카나또 붓다토마나가타 8420 수타완다나 8421 까말란자리 8422 지나랑까라 8423 빳자마두 8424 붓다구나가타왈리 8425 출라간타왕사 8427 사사나왕사 8426 마하왕사 8429 목갈라나뱌까라낭 8428 깟차야나뱌까라낭 8430 삿다니띠빠까라낭 (빠다말라) 8431 삿다니띠빠까라낭 (다두말라) 8432 빠다루빠싣디 8433 목갈라나빤찌까 8434 빠요가싣디빠타 8435 붇또다야빠타 8436 아비다나빠디피까빠타 8437 아비다나빠디피까띠까 8438 수보다랑까라빠타 8439 수보다랑까라띠까 8440 발라와따라 간티빠닷타위닛차야사라 8446 까위닷빠나니띠 8447 니띠만자리 8445 담마니띠 8444 마하라하니띠 8441 로까니띠 8442 숫딴따니띠 8443 수랏사띠니띠 8450 짜낙야니띠 8448 나라닥카디빠니 8449 짜뚜라락카디빠니 8451 라사와히니 8452 시마위소다니빠타 8453 웨산따라기띠 8454 목갈라나 붇띠위와라나빤찌까 8455 투빠왕사 8456 다타왕사 8457 다두빠타윌라시니야 8458 다두왕사 8459 핟타와나갈라위하라왕사 8460 지나짜리따야 8461 지나왕사디빵 8462 떼라까타하가타 8463 밀리다띠까 8464 빠다만자리 8465 빠다사다낭 8466 삿다빈두빠까라낭 8467 깟차야나다두만주사 8468 사만따꿋타완나나
2101 실락칸다왁가 빨리 2102 마하왁가 빨리 (디가) 2103 빠티까왁가 빨리	2201 실락칸다왁가 앗타카타 2202 마하왁가 앗타카타 (디가) 2203 빠티까왁가 앗타카타	2301 실락칸다왁가 띠까 2302 마하왁가 띠까 (디가) 2303 빠티까왁가 띠까 2304 실락칸다왁가-아비나와띠까-1 2305 실락칸다왁가-아비나와띠까-2
3101 물라빤나사 빨리 3102 맛지마빤나사 빨리 3103 우빠리빤나사 빨리	3201 물라빤나사 앗타카타-1 3202 물라빤나사 앗타카타-2 3203 맛지마빤나사 앗타카타 3204 우빠리빤나사 앗타카타	3301 물라빤나사 띠까 3302 맛지마빤나사 띠까 3303 우빠리빤나사 띠까
4101 사가타왁가 빨리 4102 니다나왁가 빨리 4103 칸다왁가 빨리 4104 살라야따나왁가 빨리 4105 마하왁가 빨리 (삼윳따)	4201 사가타왁가 앗타카타 4202 니다나왁가 앗타카타 4203 칸다왁가 앗타카타 4204 살라야따나왁가 앗타카타 4205 마하왁가 앗타카타 (삼윳따)	4301 사가타왁가 띠까 4302 니다나왁가 띠까 4303 칸다왁가 띠까 4304 살라야따나왁가 띠까 4305 마하왁가 띠까 (삼윳따)
5101 에까까니빠따 빨리 5102 두까니빠따 빨리 5103 띠까니빠따 빨리 5104 짜뚝까니빠따 빨리 5105 빤짜까니빠따 빨리 5106 착까니빠따 빨리 5107 삿따까니빠따 빨리 5108 앗타까디니빠따 빨리 5109 나와까니빠따 빨리 5110 다사까니빠따 빨리 5111 에까다사까니빠따 빨리	5201 에까까니빠따 앗타카타 5202 두까-띠까-짜뚝까니빠따 앗타카타 5203 빤짜까-착까-삿따까니빠따 앗타카타 5204 앗타까디니빠따 앗타카타	5301 에까까니빠따 띠까 5302 두까-띠까-짜뚝까니빠따 띠까 5303 빤짜까-착까-삿따까니빠따 띠까 5304 앗타까디니빠따 띠까
6101 쿳닥까빠타 빨리 6102 담마빠다 빨리 6103 우다나 빨리 6104 이띠웃따까 빨리 6105 숫따니빠따 빨리 6106 위마나왓투 빨리 6107 베따왓투 빨리 6108 테라가타 빨리 6109 테리가타 빨리 6110 아빠다나 빨리-1 6111 아빠다나 빨리-2 6112 붓다왕사 빨리 6113 짜리야삐따까 빨리 6114 자따까 빨리-1 6115 자따까 빨리-2 6116 마하닷데사 빨리 6117 출라닷데사 빨리 6118 빠티삼비다막가 빨리 6119 넷띠빠까라나 빨리 6120 밀린다빤하 빨리 6121 뻬따꼬빠데사 빨리	6201 쿳닥까빠타 앗타카타 6202 담마빠다 앗타카타-1 6203 담마빠다 앗타카타-2 6204 우다나 앗타카타 6205 이띠웃따까 앗타카타 6206 숫따니빠따 앗타카타-1 6207 숫따니빠따 앗타카타-2 6208 위마나왓투 앗타카타 6209 베따왓투 앗타카타 6210 테라가타 앗타카타-1 6211 테라가타 앗타카타-2 6212 테리가타 앗타카타 6213 아빠다나 앗타카타-1 6214 아빠다나 앗타카타-2 6215 붓다왕사 앗타카타 6216 짜리야삐따까 앗타카타 6217 자따까 앗타카타-1 6218 자따까 앗타카타-2 6219 자따까 앗타카타-3 6220 자따까 앗타카타-4 6221 자따까 앗타카타-5 6222 자따까 앗타카타-6 6223 자따까 앗타카타-7 6224 마하닷데사 앗타카타 6225 출라닷데사 앗타카타 6226 빠티삼비다막가 앗타카타-1 6227 빠티삼비다막가 앗타카타-2 6228 넷띠빠까라나 앗타카타	6301 넷띠빠까라나 띠까 6302 넷띠위바비니
7101 담마상가니 빨리 7102 위방가 빨리 7103 다뚜까타 빨리 7104 뿍갈라빤냣띠 빨리 7105 까타왓투 빨리 7106 야마까 빨리-1 7107 야마까 빨리-2 7108 야마까 빨리-3 7109 빳타나 빨리-1 7110 빳타나 빨리-2 7111 빳타나 빨리-3 7112 빳타나 빨리-4 7113 빳타나 빨리-5	7201 담마상가니 앗타카타 7202 삼모하위노다니 앗타카타 7203 빤짜빠까라나 앗타카타	7301 담마상가니-물라띠까 7302 위방가-물라띠까 7303 빤짜빠까라나-물라띠까 7304 담마상가니-아누띠까 7305 빤짜빠까라나-아누띠까 7306 아비담마와따로-나마루빠빠릳체도 7307 아비담맛타상가호 7308 아비담마와따라-뿌라나띠까 7309 아비담마마띠까빨리

ອັກສອນລາວ
ປາລີ	ອັດຖະກະຖາ	ຏີກາ	ອັນຍາ
1101 ປາຣາຊິກະ ປາລີ 1102 ປາຈິດຕິຍະ ປາລີ 1103 ມະຫາວັກຄະ ປາລີ (ວິໄນ) 1104 ຈູລະວັກຄະ ປາລີ 1105 ປະລິວາລະ ປາລີ	1201 ປາຣາຊິກະກັນທະ ອັດຖະກະຖາ-1 1202 ປາຣາຊິກະກັນທະ ອັດຖະກະຖາ-2 1203 ປາຈິດຕິຍະ ອັດຖະກະຖາ 1204 ມະຫາວັກຄະ ອັດຖະກະຖາ (ວິໄນ) 1205 ຈູລະວັກຄະ ອັດຖະກະຖາ 1206 ປະລິວາລະ ອັດຖະກະຖາ	1301 ສາຣັດຖະທີປະນີ ຏີກາ-1 1302 ສາຣັດຖະທີປະນີ ຏີກາ-2 1303 ສາຣັດຖະທີປະນີ ຏີກາ-3	1401 ທເວມາຕິກາປາລີ 1402 ວິນະຍະສັງຄະຫະ ອັດຖະກະຖາ 1403 ວະຊິລະພຸດທິ ຏີກາ 1404 ວິມະຕິວິໂນທະນີ ຏີກາ-1 1405 ວິມະຕິວິໂນທະນີ ຏີກາ-2 1406 ວິນະຍາລັງກາລະ ຏີກາ-1 1407 ວິນະຍາລັງກາລະ ຏີກາ-2 1408 ກັງຂາວິຕະຣະນີປຸຣານະ ຏີກາ 1409 ວິນະຍະວິນິດສະຍະ-ອຸຕຕະຣະວິນິດສະຍະ 1410 ວິນະຍະວິນິດສະຍະ ຏີກາ-1 1411 ວິນະຍະວິນິດສະຍະ ຏີກາ-2 1412 ປາຈິຕະຍາທິໂຍຊະນາປາລີ 1413 ຂຸທະທະສິກຂາ-ມູລະສິກຂາ 8401 ວິສຸດທິມັກຄະ-1 8402 ວິສຸດທິມັກຄະ-2 8403 ວິສຸດທິມັກຄະ-ມະຫາຏີກາ-1 8404 ວິສຸດທິມັກຄະ-ມະຫາຏີກາ-2 8405 ວິສຸດທິມັກຄະ ນິທານະກະຖາ 8406 ທີຆະນິກາຍະ (ປຸ-ວິ) 8407 ມັດຊິມະນິກາຍະ (ປຸ-ວິ) 8408 ສັງຍຸຕຕະນິກາຍະ (ປຸ-ວິ) 8409 ອັງຄຸຕຕະລະນິກາຍະ (ປຸ-ວິ) 8410 ວິນະຍະປິຕະກະ (ປຸ-ວິ) 8411 ອະພິທັມມະປິຕະກະ (ປຸ-ວິ) 8412 ອັດຖະກະຖາ (ປຸ-ວິ) 8413 ນິລຸຕຕິທີປະນີ 8414 ປະຣະມັດຖະທີປະນີ ສັງຄະຫະມະຫາຏີກາປາຖະ 8415 ອະນຸທີປະນີປາຖະ 8416 ປັດຖານຸທເທສະ ທີປະນີປາຖະ 8417 ນະມັກກາລະຏີກາ 8418 ມະຫາປະຖາມະປາຖະ 8419 ລັກຂະນາໂຕ ພຸດທະຖະມະນາຄາຖາ 8420 ສຸຕະວັນທະນາ 8421 ກະມະລາຍຈະລິ 8422 ຊິນາລັງກາລະ 8423 ປັດຊະມະທຸ 8424 ພຸດທະຄຸນະຄາຖາວະລີ 8425 ຈູລະຄັນຖະວັງສະ 8426 ມະຫາວັງສະ 8427 ສາສະນະວັງສະ 8428 ກັດຈາຍະນະພະຍາກະລະນັງ 8429 ມົກຄັນທານະພະຍາກະລະນັງ 8430 ສັດທະນີຕິປະກະລະນັງ (ປະທະມາລາ) 8431 ສັດທະນີຕິປະກະລະນັງ (ຘາຕຸມາລາ) 8432 ປະທະຣູປະສິດທິ 8433 ໂມຄັນທານະປັນຈິກາ 8434 ປະໂຍຄະສິດທິປາຖະ 8435 ວຸຕະໂທຍະປາຖະ 8436 ອະພິທານະປະປະທີປິກາປາຖະ 8437 ອະພິທານະປະປະທີປິກາຏີກາ 8438 ສຸໂພທາລັງກາລະປາຖະ 8439 ສຸໂພທາລັງກາລະຏີກາ 8440 ພາລາວະຕາລະ ຄັນຖິປະທັດຖະວິນິດສະຍະສາລະ 8441 ໂລກະນີຕິ 8442 ສຸດຕັນຕະນີຕິ 8443 ສູລັດສະຕິນີຕິ 8444 ມະຫາລະຫະນີຕິ 8445 ທັມມະນີຕິ 8446 ກະວິທັບປະຖານີຕິ 8447 ນີຕິມັນຊະລີ 8448 ນະລະທັກຂະທີປະນີ 8449 ຈະຕຸຣາລັກຂະທີປະນີ 8450 ຈານັກຍະນີຕິ 8451 ລະສະວາຫິນີ 8452 ສີມາວິໂສທະນີປາຖະ 8453 ເວສສັນຕະລະຄີຕິ 8454 ໂມຄັນທານະ ວຸຕຕິວິວະລະນະປັນຈິກາ 8455 ຖູປະວັງສະ 8456 ທາຐາວັງສະ 8457 ຘາຕຸປາຖະວິລາສິນີຍາ 8458 ຘາຕຸວັງສະ 8459 ຫັດຖະວະນະຄັນລະວິຫາລະວັງສະ 8460 ຊິນະຈະລິຕະຍະ 8461 ຊິນະວັງສະທີປັງ 8462 ເຕລະກະຕາຫາຄາຖາ 8463 ມິລິທະຏີກາ 8464 ປະທະມັນຊະລີ 8465 ປະທະສາຘະນັງ 8466 ສັດທະພິນທຸປະກະລະນັງ 8467 ກັດຈາຍະນະຘາຕຸມັນຊຸສາ 8468 ສາມັນຕະກູຏະວັນນະນາ
2101 ສີລັກຂັນທະວັກຄະ ປາລີ 2102 ມະຫາວັກຄະ ປາລີ (ທີຆະ) 2103 ປາຖິກະວັກຄະ ປາລີ	2201 ສີລັກຂັນທະວັກຄະ ອັດຖະກະຖາ 2202 ມະຫາວັກຄະ ອັດຖະກະຖາ (ທີຆະ) 2203 ປາຖິກະວັກຄະ ອັດຖະກະຖາ	2301 ສີລັກຂັນທະວັກຄະ ຏີກາ 2302 ມະຫາວັກຄະ ຏີກາ (ທີຆະ) 2303 ປາຖິກະວັກຄະ ຏີກາ 2304 ສີລັກຂັນທະວັກຄະ-ອະພິນະວະຏີກາ-1 2305 ສີລັກຂັນທະວັກຄະ-ອະພິນະວະຏີກາ-2
3101 ມູລະປັນຍາສະ ປາລີ 3102 ມັດຊິມະປັນຍາສະ ປາລີ 3103 ອຸປະລິປັນຍາສະ ປາລີ	3201 ມູລະປັນຍາສະ ອັດຖະກະຖາ-1 3202 ມູລະປັນຍາສະ ອັດຖະກະຖາ-2 3203 ມັດຊິມະປັນຍາສະ ອັດຖະກະຖາ 3204 ອຸປະລິປັນຍາສະ ອັດຖະກະຖາ	3301 ມູລະປັນຍາສະ ຏີກາ 3302 ມັດຊິມະປັນຍາສະ ຏີກາ 3303 ອຸປະລິປັນຍາສະ ຏີກາ
4101 ສະຄາຖາວັກຄະ ປາລີ 4102 ນິທານະວັກຄະ ປາລີ 4103 ຂັນທະວັກຄະ ປາລີ 4104 ສະຫຼາຍາຕະນະວັກຄະ ປາລີ 4105 ມະຫາວັກຄະ ປາລີ (ສັງຍຸຕຕະ)	4201 ສະຄາຖາວັກຄະ ອັດຖະກະຖາ 4202 ນິທານະວັກຄະ ອັດຖະກະຖາ 4203 ຂັນທະວັກຄະ ອັດຖະກະຖາ 4204 ສະຫຼາຍາຕະນະວັກຄະ ອັດຖະກະຖາ 4205 ມະຫາວັກຄະ ອັດຖະກະຖາ (ສັງຍຸຕຕະ)	4301 ສະຄາຖາວັກຄະ ຏີກາ 4302 ນິທານະວັກຄະ ຏີກາ 4303 ຂັນທະວັກຄະ ຏີກາ 4304 ສະຫຼາຍາຕະນະວັກຄະ ຏີກາ 4305 ມະຫາວັກຄະ ຏີກາ (ສັງຍຸຕຕະ)
5101 ເອກະກະນິປາຕະ ປາລີ 5102 ທຸກະນິປາຕະ ປາລີ 5103 ຕິກະນິປາຕະ ປາລີ 5104 ຈະຕຸກກະນິປາຕະ ປາລີ 5105 ປັຈຈະກະນິປາຕະ ປາລີ 5106 ຉັກກະນິປາຕະ ປາລີ 5107 ສັດຕະກະນິປາຕະ ປາລີ 5108 ອັດຖະກາທິນິປາຕະ ປາລີ 5109 ນະວະກະນິປາຕະ ປາລີ 5110 ທະສະກະນິປາຕະ ປາລີ 5111 ເອກາທະສະກະນິປາຕະ ປາລີ	5201 ເອກະກະນິປາຕະ ອັດຖະກະຖາ 5202 ທຸກະ-ຕິກະ-ຈະຕຸກກະນິປາຕະ ອັດຖະກະຖາ 5203 ປັຈຈະກະ-ຉັກກະ-ສັດຕະກະນິປາຕະ ອັດຖະກະຖາ 5204 ອັດຖະກາທິນິປາຕະ ອັດຖະກະຖາ	5301 ເອກະກະນິປາຕະ ຏີກາ 5302 ທຸກະ-ຕິກະ-ຈະຕຸກກະນິປາຕະ ຏີກາ 5303 ປັຈຈະກະ-ຉັກກະ-ສັດຕະກະນິປາຕະ ຏີກາ 5304 ອັດຖະກາທິນິປາຕະ ຏີກາ
6101 ຂຸທະທະກະປາຖະ ປາລີ 6102 ທຳມະປະທະ ປາລີ 6103 ອຸທານະ ປາລີ 6104 ອິຕິວຸຕຕະກະ ປາລີ 6105 ສຸດຕະນິປາຕະ ປາລີ 6106 ວິມານະວັດຖຸ ປາລີ 6107 ເປຕະວັດຖຸ ປາລີ 6108 ເຖລະຄາຖາ ປາລີ 6109 ເຖລີຄາຖາ ປາລີ 6110 ອະປະທານະ ປາລີ-1 6111 ອະປະທານະ ປາລີ-2 6112 ພຸດທະວັງສະ ປາລີ 6113 ຈະຣິຍາປິຕະກະ ປາລີ 6114 ຊາຕະກະ ປາລີ-1 6115 ຊາຕະກະ ປາລີ-2 6116 ມະຫານິທເທສະ ປາລີ 6117 ຈູລະນິທເທສະ ປາລີ 6118 ປະຕິສັມພິທາມັກຄະ ປາລີ 6119 ເນຕຕິປະກະລະນະ ປາລີ 6120 ມິລິນທະປັນຫາ ປາລີ 6121 ເປຏະກົປເທສະ ປາລີ	6201 ຂຸທະທະກະປາຖະ ອັດຖະກະຖາ 6202 ທຳມະປະທະ ອັດຖະກະຖາ-1 6203 ທຳມະປະທະ ອັດຖະກະຖາ-2 6204 ອຸທານະ ອັດຖະກະຖາ 6205 ອິຕິວຸຕຕະກະ ອັດຖະກະຖາ 6206 ສຸດຕະນິປາຕະ ອັດຖະກະຖາ-1 6207 ສຸດຕະນິປາຕະ ອັດຖະກະຖາ-2 6208 ວິມານະວັດຖຸ ອັດຖະກະຖາ 6209 ເປຕະວັດຖຸ ອັດຖະກະຖາ 6210 ເຖລະຄາຖາ ອັດຖະກະຖາ-1 6211 ເຖລະຄາຖາ ອັດຖະກະຖາ-2 6212 ເຖລີຄາຖາ ອັດຖະກະຖາ 6213 ອະປະທານະ ອັດຖະກະຖາ-1 6214 ອະປະທານະ ອັດຖະກະຖາ-2 6215 ພຸດທະວັງສະ ອັດຖະກະຖາ 6216 ຈະຣິຍາປິຕະກະ ອັດຖະກະຖາ 6217 ຊາຕະກະ ອັດຖະກະຖາ-1 6218 ຊາຕະກະ ອັດຖະກະຖາ-2 6219 ຊາຕະກະ ອັດຖະກະຖາ-3 6220 ຊາຕະກະ ອັດຖະກະຖາ-4 6221 ຊາຕະກະ ອັດຖະກະຖາ-5 6222 ຊາຕະກະ ອັດຖະກະຖາ-6 6223 ຊາຕະກະ ອັດຖະກະຖາ-7 6224 ມະຫານິທເທສະ ອັດຖະກະຖາ 6225 ຈູລະນິທເທສະ ອັດຖະກະຖາ 6226 ປະຕິສັມພິທາມັກຄະ ອັດຖະກະຖາ-1 6227 ປະຕິສັມພິທາມັກຄະ ອັດຖະກະຖາ-2 6228 ເນຕຕິປະກະລະນະ ອັດຖະກະຖາ	6301 ເນຕຕິປະກະລະນະ ຏີກາ 6302 ເນຕຕິວິພາວິນີ
7101 ທຳມະສັງຄະນີ ປາລີ 7102 ວິພັງຄະ ປາລີ 7103 ຘາຕຸກະຖາ ປາລີ 7104 ປຸກຄະລະປັນຍັດຕິ ປາລີ 7105 ກະຖາວັດຖຸ ປາລີ 7106 ຍະມະກະ ປາລີ-1 7107 ຍະມະກະ ປາລີ-2 7108 ຍະມະກະ ປາລີ-3 7109 ປັດຖານະ ປາລີ-1 7110 ປັດຖານະ ປາລີ-2 7111 ປັດຖານະ ປາລີ-3 7112 ປັດຖານະ ປາລີ-4 7113 ປັດຖານະ ປາລີ-5	7201 ທຳມະສັງຄະນິ ອັດຖະກະຖາ 7202 ສັມໂມຫະວິໂນທະນີ ອັດຖະກະຖາ 7203 ປັຈຈະປະກະລະນະ ອັດຖະກະຖາ	7301 ທຳມະສັງຄະນີ-ມູລະຏີກາ 7302 ວິພັງຄະ-ມູລະຏີກາ 7303 ປັຈຈະປະກະລະນະ-ມູລະຏີກາ 7304 ທຳມະສັງຄະນີ-ອະນຸຏີກາ 7305 ປັຈຈະປະກະລະນະ-ອະນຸຏີກາ 7306 ອະພິທັມມາວະຕາໂຣ-ນາມະຣູປະປະຣິຈເທໂທ 7307 ອະພິທັມມັດຖະສັງຄະໂຫ 7308 ອະພິທັມມາວະຕາລະ-ປຸຣານະຏີກາ 7309 ອະພິທັມມາມາຕິກາປາລີ

मराठी
पाळी	अट्ठकथा	टीका	अन्य
1101 पाराजिक पाळी 1102 पाचित्तिय पाळी 1103 महावग्ग पाळी (विनय) 1104 चूळवग्ग पाळी 1105 परिवार पाळी	1201 पाराजिककंड अट्ठकथा-१ 1202 पाराजिककंड अट्ठकथा-२ 1203 पाचित्तिय अट्ठकथा 1204 महावग्ग अट्ठकथा (विनय) 1205 चूळवग्ग अट्ठकथा 1206 परिवार अट्ठकथा	1301 सारत्थदीपनी टीका-१ 1302 सारत्थदीपनी टीका-२ 1303 सारत्थदीपनी टीका-३	1401 द्वेमातिकापाळी 1402 विनयसंगह अट्ठकथा 1403 वजिरबुद्धि टीका 1404 विमतिविनोदनी टीका-१ 1405 विमतिविनोदनी टीका-२ 1406 विनयालंकार टीका-१ 1407 विनयालंकार टीका-२ 1408 कंखावितरणीपुराण टीका 1409 विनयविनिच्छय-उत्तरविनिच्छय 1410 विनयविनिच्छय टीका-१ 1411 विनयविनिच्छय टीका-२ 1412 पाचित्यादियोजनापाळी 1413 खुद्दसिक्खा-मूलसिक्खा 8401 विसुद्धिमग्ग-१ 8402 विसुद्धिमग्ग-२ 8403 विसुद्धिमग्ग-महाटीका-१ 8404 विसुद्धिमग्ग-महाटीका-२ 8405 विसुद्धिमग्ग निदानकथा 8406 दीघनिकाय (पु-वि) 8407 मज्झिमनिकाय (पु-वि) 8408 संयुत्तनिकाय (पु-वि) 8409 अंगुत्तरनिकाय (पु-वि) 8410 विनयपिटक (पु-वि) 8411 अभिधम्मपिटक (पु-वि) 8412 अट्ठकथा (पु-वि) 8413 निरुत्तिदीपनी 8414 परमत्थदीपनी संगहमहाटीकापाठ 8415 अनुदीपनीपाठ 8416 पट्ठानुद्देस दीपनीपाठ 8417 नमक्कारटीका 8418 महापणामपाठ 8419 लक्खणातो बुद्धथोमनागाथा 8420 सुतवंदना 8421 कमलांजलि 8422 जिनालंकार 8423 पज्जमधु 8424 बुद्धगुणगाथावली 8425 चूळगंथवंस 8426 महावंस 8427 सासनवंस 8428 कच्चायनव्याकरणं 8429 मोग्गल्लानव्याकरणं 8430 सद्दनीतिप्पकरणं (पदमाला) 8431 सद्दनीतिप्पकरणं (धातुमाला) 8432 पदरूपसिद्धि 8433 मोग्गल्लानपंचिका 8434 पयोगसिद्धिपाठ 8435 वुत्तोदयपाठ 8436 अभिधानप्पदीपिकापाठ 8437 अभिधानप्पदीपिकाटीका 8438 सुबोधालंकारपाठ 8439 सुबोधालंकारटीका 8440 बालावतार गंठिपदत्थविनिच्छयसार 8441 लोकनीति 8442 सुत्तंतनीति 8443 सूरस्सतीनीति 8444 महारहनीति 8445 धम्मनीति 8446 कविदप्पणनीति 8447 नीतिमंजरी 8448 नरदक्खदीपनी 8449 चतुरारक्खदीपनी 8450 चाणक्यनीति 8451 रसवाहिनी 8452 सीमाविसोधनीपाठ 8453 वेस्संतरगीति 8454 मोग्गल्लान वुत्तिविवरणपंचिका 8455 थूपवंस 8456 दाठावंस 8457 धातुपाठविलासिनिया 8458 धातुवंस 8459 हत्थवनगल्लविहारवंस 8460 जिनचरितय 8461 जिनवंसदीपं 8462 तेलकटाहगाथा 8463 मिलिदटीका 8464 पदमंजरी 8465 पदसाधनं 8466 सद्दबिंदुपकरणं 8467 कच्चायनधातुमंजुसा 8468 सामंतकूटवण्णना
2101 सीलक्खंधवग्ग पाळी 2102 महावग्ग पाळी (दीघ) 2103 पाथिकवग्ग पाळी	2201 सीलक्खंधवग्ग अट्ठकथा 2202 महावग्ग अट्ठकथा (दीघ) 2203 पाथिकवग्ग अट्ठकथा	2301 सीलक्खंधवग्ग टीका 2302 महावग्ग टीका (दीघ) 2303 पाथिकवग्ग टीका 2304 सीलक्खंधवग्ग-अभिनवटीका-१ 2305 सीलक्खंधवग्ग-अभिनवटीका-२
3101 मूलपण्णास पाळी 3102 मज्झिमपण्णास पाळी 3103 उपरिपण्णास पाळी	3201 मूलपण्णास अट्ठकथा-१ 3202 मूलपण्णास अट्ठकथा-२ 3203 मज्झिमपण्णास अट्ठकथा 3204 उपरिपण्णास अट्ठकथा	3301 मूलपण्णास टीका 3302 मज्झिमपण्णास टीका 3303 उपरिपण्णास टीका
4101 सगाथावग्ग पाळी 4102 निदानवग्ग पाळी 4103 खंधवग्ग पाळी 4104 सळायतनवग्ग पाळी 4105 महावग्ग पाळी (संयुत्त)	4201 सगाथावग्ग अट्ठकथा 4202 निदानवग्ग अट्ठकथा 4203 खंधवग्ग अट्ठकथा 4204 सळायतनवग्ग अट्ठकथा 4205 महावग्ग अट्ठकथा (संयुत्त)	4301 सगाथावग्ग टीका 4302 निदानवग्ग टीका 4303 खंधवग्ग टीका 4304 सळायतनवग्ग टीका 4305 महावग्ग टीका (संयुत्त)
5101 एककनिपात पाळी 5102 दुकनिपात पाळी 5103 तिकनिपात पाळी 5104 चतुक्कनिपात पाळी 5105 पंचकनिपात पाळी 5106 छक्कनिपात पाळी 5107 सत्तकनिपात पाळी 5108 अट्ठकादिनिपात पाळी 5109 नवकनिपात पाळी 5110 दसकनिपात पाळी 5111 एकादसकनिपात पाळी	5201 एककनिपात अट्ठकथा 5202 दुक-तिक-चतुक्कनिपात अट्ठकथा 5203 पंचक-छक्क-सत्तकनिपात अट्ठकथा 5204 अट्ठकादिनिपात अट्ठकथा	5301 एककनिपात टीका 5302 दुक-तिक-चतुक्कनिपात टीका 5303 पंचक-छक्क-सत्तकनिपात टीका 5304 अट्ठकादिनिपात टीका
6101 खुद्दकपाठ पाळी 6102 धम्मपद पाळी 6103 उदान पाळी 6104 इतिवुत्तक पाळी 6105 सुत्तनिपात पाळी 6106 विमानवत्थु पाळी 6107 पेतवत्थु पाळी 6108 थेरगाथा पाळी 6109 थेरीगाथा पाळी 6110 अपदान पाळी-१ 6111 अपदान पाळी-२ 6112 बुद्धवंस पाळी 6113 चरियापिटक पाळी 6114 जातक पाळी-१ 6115 जातक पाळी-२ 6116 महानिद्देस पाळी 6117 चूळनिद्देस पाळी 6118 पटिसंभिदामग्ग पाळी 6119 नेत्तिप्पकरण पाळी 6120 मिलिंदपंह पाळी 6121 पेटकोपदेस पाळी	6201 खुद्दकपाठ अट्ठकथा 6202 धम्मपद अट्ठकथा-१ 6203 धम्मपद अट्ठकथा-२ 6204 उदान अट्ठकथा 6205 इतिवुत्तक अट्ठकथा 6206 सुत्तनिपात अट्ठकथा-१ 6207 सुत्तनिपात अट्ठकथा-२ 6208 विमानवत्थु अट्ठकथा 6209 पेतवत्थु अट्ठकथा 6210 थेरगाथा अट्ठकथा-१ 6211 थेरगाथा अट्ठकथा-२ 6212 थेरीगाथा अट्ठकथा 6213 अपदान अट्ठकथा-१ 6214 अपदान अट्ठकथा-२ 6215 बुद्धवंस अट्ठकथा 6216 चरियापिटक अट्ठकथा 6217 जातक अट्ठकथा-१ 6218 जातक अट्ठकथा-२ 6219 जातक अट्ठकथा-३ 6220 जातक अट्ठकथा-४ 6221 जातक अट्ठकथा-५ 6222 जातक अट्ठकथा-६ 6223 जातक अट्ठकथा-७ 6224 महानिद्देस अट्ठकथा 6225 चूळनिद्देस अट्ठकथा 6226 पटिसंभिदामग्ग अट्ठकथा-१ 6227 पटिसंभिदामग्ग अट्ठकथा-२ 6228 नेत्तिप्पकरण अट्ठकथा	6301 नेत्तिप्पकरण टीका 6302 नेत्तिविभाविनी
7101 धम्मसंगणी पाळी 7102 विभंग पाळी 7103 धातुकथा पाळी 7104 पुग्गलपंयत्ति पाळी 7105 कथावत्थु पाळी 7106 यमक पाळी-१ 7107 यमक पाळी-२ 7108 यमक पाळी-३ 7109 पट्ठान पाळी-१ 7110 पट्ठान पाळी-२ 7111 पट्ठान पाळी-३ 7112 पट्ठान पाळी-४ 7113 पट्ठान पाळी-५	7201 धम्मसंगणि अट्ठकथा 7202 सम्मोहविनोदनी अट्ठकथा 7203 पंचपकरण अट्ठकथा	7301 धम्मसंगणी-मूलटीका 7302 विभंग-मूलटीका 7303 पंचपकरण-मूलटीका 7304 धम्मसंगणी-अनुटीका 7305 पंचपकरण-अनुटीका 7306 अभिधम्मावतारो-नामरूपपरिच्छेदो 7307 अभिधम्मत्थसंगहो 7308 अभिधम्मावतार-पुराणटीका 7309 अभिधम्ममातिकापाळी

မြန်မာ
ပါဠိတော်	အဋ္ဌကထာ	ဋီကာ	အခြား
1101 ပါရာဇိက ပါဠိ 1102 ပါစိတ္တိယ ပါဠိ 1103 မဟာဝဂ္ဂ ပါဠိ (ဝိနယ) 1104 စူဠဝဂ္ဂ ပါဠိ 1105 ပရိဝါရ ပါဠိ	1201 ပါရာဇိကကဏ္ဍ အဋ္ဌကထာ-၁ 1202 ပါရာဇိကကဏ္ဍ အဋ္ဌကထာ-၂ 1203 ပါစိတ္တိယ အဋ္ဌကထာ 1204 မဟာဝဂ္ဂ အဋ္ဌကထာ (ဝိနယ) 1205 စူဠဝဂ္ဂ အဋ္ဌကထာ 1206 ပရိဝါရ အဋ္ဌကထာ	1301 သာရတ္ထဒီပနီ ဋီကာ-၁ 1302 သာရတ္ထဒီပနီ ဋီကာ-၂ 1303 သာရတ္ထဒီပနီ ဋီကာ-၃	1401 ဒွေမာတိကာပါဠိ 1402 ဝိနယသင်္ဂဟ အဋ္ဌကထာ 1403 ဝဇိရဗုဒ္ဓိ ဋီကာ 1404 ဝိမတိဝိနောဒနီ ဋီကာ-၁ 1405 ဝိမတိဝိနောဒနီ ဋီကာ-၂ 1406 ဝိနယာလင်္ကာရ ဋီကာ-၁ 1407 ဝိနယာလင်္ကာရ ဋီကာ-၂ 1408 ကင်္ခာဝိတရဏီပုရာဏ ဋီကာ 1409 ဝိနယဝိနိစ္ဆယ-ဥတ္တရဝိနိစ္ဆယ 1410 ဝိနယဝိနိစ္ဆယ ဋီကာ-၁ 1411 ဝိနယဝိနိစ္ဆယ ဋီကာ-၂ 1412 ပါစိတျာဒိယောဇနာပါဠိ 1413 ခုဒ္ဒသိက္ခာ-မူလသိက္ခာ 8401 ဝိသုဒ္ဓိမဂ္ဂ-၁ 8402 ဝိသုဒ္ဓိမဂ္ဂ-၂ 8403 ဝိသုဒ္ဓိမဂ္ဂ-မဟာဋီကာ-၁ 8404 ဝိသုဒ္ဓိမဂ္ဂ-မဟာဋီကာ-၂ 8405 ဝိသုဒ္ဓိမဂ္ဂ နိဒါနကထာ 8406 ဒီဃနိကာယ (ပု-ဝိ) 8407 မဇ္ဈိမနိကာယ (ပု-ဝိ) 8408 သံယုတ္တနိကာယ (ပု-ဝိ) 8409 အင်္ဂုတ္တရနိကာယ (ပု-ဝိ) 8410 ဝိနယပိဋက (ပု-ဝိ) 8411 အဘိဓမ္မပိဋက (ပု-ဝိ) 8412 အဋ္ဌကထာ (ပု-ဝိ) 8413 နိရုတ္တိဒီပနီ 8414 ပရမတ္ထဒီပနီ သင်္ဂဟမဟာဋီကာပါဌ 8415 အနုဒီပနီပါဌ 8416 ပဋ္ဌာနုဒ္ဒေသ ဒီပနီပါဌ 8417 နမက္ကာရဋီကာ 8418 မဟာပဏာမပါဌ 8419 လက္ခဏာတော ဗုဒ္ဓထောမနာဂါထာ 8420 သုတဝန္ဒနာ 8421 ကမလာဉ္ဇလိ 8422 ဇိနာလင်္ကာရ 8423 ပဇ္ဇမဓု 8424 ဗုဒ္ဓဂုဏဂါထာဝလီ 8425 စူဠဂန္ထဝံသ 8427 သာသနဝံသ 8426 မဟာဝံသ 8429 မောဂ္ဂလ္လာနဗျာကရဏံ 8428 ကစ္စာယနဗျာကရဏံ 8430 သဒ္ဒနီတိပ္ပကရဏံ (ပဒမာလာ) 8431 သဒ္ဒနီတိပ္ပကရဏံ (ဓါတုမာလာ) 8432 ပဒရူပသိဒ္ဓိ 8433 မောဂလ္လာနပဉ္စိကာ 8434 ပယောဂသိဒ္ဓိပါဌ 8435 ဝုတ္တောဒယပါဌ 8436 အဘိဓါနပ္ပဒီပိကာပါဌ 8437 အဘိဓါနပ္ပဒီပိကာဋီကာ 8438 သုဗောဓါလင်္ကာရပါဌ 8439 သုဗောဓါလင်္ကာရဋီကာ 8440 ဗာလာဝတာရ ဂဏ္ဌိပဒတ္ထဝိနိစ္ဆယသာရ 8446 ကဝိဒပ္ပဏနီတိ 8447 နီတိမဉ္ဇရီ 8445 ဓမ္မနီတိ 8444 မဟာရဟနီတိ 8441 လောကနီတိ 8442 သုတ္တန္တနီတိ 8443 သူရဿတိနီတိ 8450 စာဏကျနီတိ 8448 နရဒက္ခဒီပနီ 8449 စတုရာရက္ခဒီပနီ 8451 ရသဝါဟိနီ 8452 သီမဝိသောဓနီပါဌ 8453 ဝေဿန္တရဂီတိ 8454 မောဂ္ဂလ္လာန ဝုတ္တိဝိဝရဏပဉ္စိကာ 8455 ထူပဝံသ 8456 ဒါဌာဝံသ 8457 ဓါတုပါဌဝိလာသိနိယာ 8458 ဓါတုဝံသ 8459 ဟတ္ထဝနဂလ္လဝိဟာရဝံသ 8460 ဇိနစရိတယ 8461 ဇိနဝံသဒီပံ 8462 တေလကဋာဟဂါထာ 8463 မိလိဒဋီကာ 8464 ပဒမဉ္ဇရီ 8465 ပဒသာဓနံ 8466 သဒ္ဒဗိန္ဒုပကရဏံ 8467 ကစ္စာယနဓါတုမဉ္ဇုသာ 8468 သာမန္တကူဋဝဏ္ဏနာ
2101 သီလက္ခန္ဓဝဂ္ဂ ပါဠိ 2102 မဟာဝဂ္ဂ ပါဠိ (ဒီဃ) 2103 ပါထိကဝဂ္ဂ ပါဠိ	2201 သီလက္ခန္ဓဝဂ္ဂ အဋ္ဌကထာ 2202 မဟာဝဂ္ဂ အဋ္ဌကထာ (ဒီဃ) 2203 ပါထိကဝဂ္ဂ အဋ္ဌကထာ	2301 သီလက္ခန္ဓဝဂ္ဂ ဋီကာ 2302 မဟာဝဂ္ဂ ဋီကာ (ဒီဃ) 2303 ပါထိကဝဂ္ဂ ဋီကာ 2304 သီလက္ခန္ဓဝဂ္ဂ-အဘိနဝဋီကာ-၁ 2305 သီလက္ခန္ဓဝဂ္ဂ-အဘိနဝဋီကာ-၂
3101 မူလပဏ္ဏာသ ပါဠိ 3102 မဇ္ဈိမပဏ္ဏာသ ပါဠိ 3103 ဥပရိပဏ္ဏာသ ပါဠိ	3201 မူလပဏ္ဏာသ အဋ္ဌကထာ-၁ 3202 မူလပဏ္ဏာသ အဋ္ဌကထာ-၂ 3203 မဇ္ဈိမပဏ္ဏာသ အဋ္ဌကထာ 3204 ဥပရိပဏ္ဏာသ အဋ္ဌကထာ	3301 မူလပဏ္ဏာသ ဋီကာ 3302 မဇ္ဈိမပဏ္ဏာသ ဋီကာ 3303 ဥပရိပဏ္ဏာသ ဋီကာ
4101 သဂါထာဝဂ္ဂ ပါဠိ 4102 နိဒါနဝဂ္ဂ ပါဠိ 4103 ခန္ဓဝဂ္ဂ ပါဠိ 4104 သဠာယတနဝဂ္ဂ ပါဠိ 4105 မဟာဝဂ္ဂ ပါဠိ (သံယုတ္တ)	4201 သဂါထာဝဂ္ဂ အဋ္ဌကထာ 4202 နိဒါနဝဂ္ဂ အဋ္ဌကထာ 4203 ခန္ဓဝဂ္ဂ အဋ္ဌကထာ 4204 သဠာယတနဝဂ္ဂ အဋ္ဌကထာ 4205 မဟာဝဂ္ဂ အဋ္ဌကထာ (သံယုတ္တ)	4301 သဂါထာဝဂ္ဂ ဋီကာ 4302 နိဒါနဝဂ္ဂ ဋီကာ 4303 ခန္ဓဝဂ္ဂ ဋီကာ 4304 သဠာယတနဝဂ္ဂ ဋီကာ 4305 မဟာဝဂ္ဂ ဋီကာ (သံယုတ္တ)
5101 ဧကကနိပါတ ပါဠိ 5102 ဒုကနိပါတ ပါဠိ 5103 တိကနိပါတ ပါဠိ 5104 စတုက္ကနိပါတ ပါဠိ 5105 ပဉ္စကနိပါတ ပါဠိ 5106 ဆက္ကနိပါတ ပါဠိ 5107 သတ္တကနိပါတ ပါဠိ 5108 အဋ္ဌကာဒိနိပါတ ပါဠိ 5109 နဝကနိပါတ ပါဠိ 5110 ဒသကနိပါတ ပါဠိ 5111 ဧကာဒသကနိပါတ ပါဠိ	5201 ဧကကနိပါတ အဋ္ဌကထာ 5202 ဒုက-တိက-စတုက္ကနိပါတ အဋ္ဌကထာ 5203 ပဉ္စက-ဆက္က-သတ္တကနိပါတ အဋ္ဌကထာ 5204 အဋ္ဌကာဒိနိပါတ အဋ္ဌကထာ	5301 ဧကကနိပါတ ဋီကာ 5302 ဒုက-တိက-စတုက္ကနိပါတ ဋီကာ 5303 ပဉ္စက-ဆက္က-သတ္တကနိပါတ ဋီကာ 5304 အဋ္ဌကာဒိနိပါတ ဋီကာ
6101 ခုဒ္ဒကပါဌ ပါဠိ 6102 ဓမ္မပဒ ပါဠိ 6103 ဥဒါန ပါဠိ 6104 ဣတိဝုတ္တက ပါဠိ 6105 သုတ္တနိပါတ ပါဠိ 6106 ဝိမာနဝတ္ထု ပါဠိ 6107 ပေတဝတ္ထု ပါဠိ 6108 ထေရဂါထာ ပါဠိ 6109 ထေရီဂါထာ ပါဠိ 6110 အပဒါန ပါဠိ-၁ 6111 အပဒါန ပါဠိ-၂ 6112 ဗုဒ္ဓဝံသ ပါဠိ 6113 စရိယာပိဋက ပါဠိ 6114 ဇာတက ပါဠိ-၁ 6115 ဇာတက ပါဠိ-၂ 6116 မဟာနိဒ္ဒေသ ပါဠိ 6117 စူဠနိဒ္ဒေသ ပါဠိ 6118 ပဋိသမ္ဘိဒါမဂ္ဂ ပါဠိ 6119 နေတ္တိပ္ပကရဏ ပါဠိ 6120 မိလိန္ဒပဉှ ပါဠိ 6121 ပေဋကောပဒေသ ပါဠိ	6201 ခုဒ္ဒကပါဌ အဋ္ဌကထာ 6202 ဓမ္မပဒ အဋ္ဌကထာ-၁ 6203 ဓမ္မပဒ အဋ္ဌကထာ-၂ 6204 ဥဒါန အဋ္ဌကထာ 6205 ဣတိဝုတ္တက အဋ္ဌကထာ 6206 သုတ္တနိပါတ အဋ္ဌကထာ-၁ 6207 သုတ္တနိပါတ အဋ္ဌကထာ-၂ 6208 ဝိမာနဝတ္ထု အဋ္ဌကထာ 6209 ပေတဝတ္ထု အဋ္ဌကထာ 6210 ထေရဂါထာ အဋ္ဌကထာ-၁ 6211 ထေရဂါထာ အဋ္ဌကထာ-၂ 6212 ထေရီဂါထာ အဋ္ဌကထာ 6213 အပဒါန အဋ္ဌကထာ-၁ 6214 အပဒါန အဋ္ဌကထာ-၂ 6215 ဗုဒ္ဓဝံသ အဋ္ဌကထာ 6216 စရိယာပိဋက အဋ္ဌကထာ 6217 ဇာတက အဋ္ဌကထာ-၁ 6218 ဇာတက အဋ္ဌကထာ-၂ 6219 ဇာတက အဋ္ဌကထာ-၃ 6220 ဇာတက အဋ္ဌကထာ-၄ 6221 ဇာတက အဋ္ဌကထာ-၅ 6222 ဇာတက အဋ္ဌကထာ-၆ 6223 ဇာတက အဋ္ဌကထာ-၇ 6224 မဟာနိဒ္ဒေသ အဋ္ဌကထာ 6225 စူဠနိဒ္ဒေသ အဋ္ဌကထာ 6226 ပဋိသမ္ဘိဒါမဂ္ဂ အဋ္ဌကထာ-၁ 6227 ပဋိသမ္ဘိဒါမဂ္ဂ အဋ္ဌကထာ-၂ 6228 နေတ္တိပ္ပကရဏ အဋ္ဌကထာ	6301 နေတ္တိပ္ပကရဏ ဋီကာ 6302 နေတ္တိဝိဘာဝိနီ
7101 ဓမ္မသင်္ဂဏီ ပါဠိ 7102 ဝိဘင်္ဂ ပါဠိ 7103 ဓါတုကထာ ပါဠိ 7104 ပုဂ္ဂလပညတ္တိ ပါဠိ 7105 ကထာဝတ္ထု ပါဠိ 7106 ယမက ပါဠိ-၁ 7107 ယမက ပါဠိ-၂ 7108 ယမက ပါဠိ-၃ 7109 ပဋ္ဌာန ပါဠိ-၁ 7110 ပဋ္ဌာန ပါဠိ-၂ 7111 ပဋ္ဌာန ပါဠိ-၃ 7112 ပဋ္ဌာန ပါဠိ-၄ 7113 ပဋ္ဌာန ပါဠိ-၅	7201 ဓမ္မသင်္ဂဏိ အဋ္ဌကထာ 7202 သမ္မောဟဝိနောဒနီ အဋ္ဌကထာ 7203 ပဉ္စပကရဏ အဋ္ဌကထာ	7301 ဓမ္မသင်္ဂဏီ-မူလဋီကာ 7302 ဝိဘင်္ဂ-မူလဋီကာ 7303 ပဉ္စပကရဏ-မူလဋီကာ 7304 ဓမ္မသင်္ဂဏီ-အနုဋီကာ 7305 ပဉ္စပကရဏ-အနုဋီကာ 7306 အဘိဓမ္မာဝတာရော-နာမရူပပရိစ္ဆေဒေါ 7307 အဘိဓမ္မတ္ထသင်္ဂဟော 7308 အဘိဓမ္မာဝတာရ-ပုရာဏဋီကာ 7309 အဘိဓမ္မမာတိကာပါဠိ

português
Páli	Aṭṭhakathā	Ṭīkā	Outro
1101 Ofensas Graves (Pārājika) 1102 Ofensas Leves (Pācittiya) 1103 Grande Seção do Vīnaya (Mahāvagga) 1104 Pequena Seção do Vīnaya (Cūḷavagga) 1105 Apêndice do Vīnaya (Parivāra)	1201 Comentário das Ofensas Graves - Vol. 1 1202 Comentário das Ofensas Graves - Vol. 2 1203 Comentário das Ofensas Leves 1204 Comentário da Grande Seção do Vīnaya 1205 Comentário da Pequena Seção do Vīnaya 1206 Comentário do Apêndice do Vīnaya	1301 Subcomentário que Elucida o Sentido Essencial - Vol. 1 1302 Subcomentário que Elucida o Sentido Essencial - Vol. 2 1303 Subcomentário que Elucida o Sentido Essencial - Vol. 3	1401 Texto das Duas Matrizes 1402 Comentário do Compêndio do Vīnaya 1403 Subcomentário de Vajirabuddhi 1404 Subcomentário que Dissipa Dúvidas - Vol. 1 1405 Subcomentário que Dissipa Dúvidas - Vol. 2 1406 Subcomentário do Ornamento do Vīnaya - Vol. 1 1407 Subcomentário do Ornamento do Vīnaya - Vol. 2 1408 Antigo Subcomentário que Supera Dúvidas 1409 Decisão sobre o Vīnaya e Decisão Superior 1410 Subcomentário da Decisão sobre o Vīnaya - Vol. 1 1411 Subcomentário da Decisão sobre o Vīnaya - Vol. 2 1412 Texto da Aplicação das Regras 1413 Pequeno Treinamento e Treinamento Fundamental 8401 Caminho da Purificação - Vol. 1 8402 Caminho da Purificação - Vol. 2 8403 Grande Subcomentário do Caminho da Purificação - Vol. 1 8404 Grande Subcomentário do Caminho da Purificação - Vol. 2 8405 História da Origem do Caminho da Purificação 8406 Coleção dos Longos Discursos (índice Pāli-Vietnamita) 8407 Coleção dos Discursos Médios (índice Pāli-Vietnamita) 8408 Coleção dos Discursos Agrupados (índice Pāli-Vietnamita) 8409 Coleção dos Discursos Numerados (índice Pāli-Vietnamita) 8410 Cesto da Disciplina (índice Pāli-Vietnamita) 8411 Cesto do Abhidhamma (índice Pāli-Vietnamita) 8412 Comentários (índice Pāli-Vietnamita) 8413 Elucidação da Etimologia 8414 Grande Subcomentário do Compêndio que Elucida o Sentido Supremo 8415 Texto do Subcomentário Elucidativo 8416 Texto Elucidativo sobre a Exposição das Condições 8417 Subcomentário da Saudação 8418 Grande Texto de Saudação 8419 Versos de Louvor a Buda pelos Sinais 8420 Saudação com Recitação 8421 Oferenda de Lótus 8422 Ornamento dos Vencedores 8423 Mel dos Versos 8424 Coleção de Versos sobre as Qualidades de Buda 8425 Pequena Crônica dos Livros 8427 Crônica do Ensinamento 8426 Grande Crônica 8429 Gramática de Moggallāna 8428 Gramática de Kaccāyana 8430 Tratado sobre a Gramática - Série de Palavras 8431 Tratado sobre a Gramática - Série de Raízes 8432 Realização das Formas das Palavras 8433 Comentário de Moggallāna 8434 Texto sobre a Realização da Aplicação 8435 Texto sobre a Origem dos Versos 8436 Texto do Dicionário Iluminado 8437 Subcomentário do Dicionário Iluminado 8438 Texto sobre o Ornamento da Boa Compreensão 8439 Subcomentário do Ornamento da Boa Compreensão 8440 Essência da Decisão sobre os Termos do Glossário de Bālāvatāra 8446 Ética do Poeta 8447 Coleção de Ética 8445 Ética do Dhamma 8444 Grande Ética Secreta 8441 Ética do Mundo 8442 Ética dos Suttas 8443 Ética do Herói 8450 Ética de Cāṇakya 8448 Elucidação sobre os Perigos para os Homens 8449 Elucidação sobre as Quatro Proteções 8451 O Fluxo do Sabor - Histórias Edificantes 8452 Texto sobre a Purificação dos Limites 8453 Canto de Vessantara 8454 Explicação do Comentário de Moggallāna 8455 Crônica das Estupas 8456 Crônica da Relíquia do Dente 8457 O Esplendor da Leitura dos Elementos 8458 Crônica das Relíquias 8459 Crônica do Mosteiro de Hatthavanagalla 8460 História do Vencedor 8461 Ilha da Linhagem dos Vencedores 8462 Versos da Panela de Óleo 8463 Subcomentário de Milinda 8464 Cacho de Flores de Palavras 8465 Realização das Palavras 8466 Tratado sobre os Pontos da Gramática 8467 Coleção de Raízes de Kaccāyana 8468 Descrição do Pico de Sāmantakūṭa
2101 Seção da Moralidade - Dīgha 2102 Grande Seção - Dīgha 2103 Seção de Pāthika - Dīgha	2201 Comentário da Seção da Moralidade - Dīgha 2202 Comentário da Grande Seção - Dīgha 2203 Comentário da Seção de Pāthika - Dīgha	2301 Subcomentário da Seção da Moralidade - Dīgha 2302 Subcomentário da Grande Seção - Dīgha 2303 Subcomentário da Seção de Pāthika - Dīgha 2304 Novo Subcomentário da Seção da Moralidade - Vol. 1 2305 Novo Subcomentário da Seção da Moralidade - Vol. 2
3101 Cinquenta Discursos Fundamentais - Majjhima 3102 Cinquenta Discursos Médios - Majjhima 3103 Cinquenta Discursos Superiores - Majjhima	3201 Comentário dos Cinquenta Fundamentais - Vol. 1 3202 Comentário dos Cinquenta Fundamentais - Vol. 2 3203 Comentário dos Cinquenta Médios 3204 Comentário dos Cinquenta Superiores	3301 Subcomentário dos Cinquenta Fundamentais 3302 Subcomentário dos Cinquenta Médios 3303 Subcomentário dos Cinquenta Superiores
4101 Seção com Versos - Saṃyutta 4102 Seção das Causas - Saṃyutta 4103 Seção dos Agregados - Saṃyutta 4104 Seção das Seis Bases dos Sentidos - Saṃyutta 4105 Grande Seção - Saṃyutta	4201 Comentário da Seção com Versos - Saṃyutta 4202 Comentário da Seção das Causas - Saṃyutta 4203 Comentário da Seção dos Agregados - Saṃyutta 4204 Comentário da Seção das Seis Bases - Saṃyutta 4205 Comentário da Grande Seção - Saṃyutta	4301 Subcomentário da Seção com Versos - Saṃyutta 4302 Subcomentário da Seção das Causas - Saṃyutta 4303 Subcomentário da Seção dos Agregados - Saṃyutta 4304 Subcomentário da Seção das Seis Bases - Saṃyutta 4305 Subcomentário da Grande Seção - Saṃyutta
5101 Grupos de Um - Aṅguttara 5102 Grupos de Dois - Aṅguttara 5103 Grupos de Três - Aṅguttara 5104 Grupos de Quatro - Aṅguttara 5105 Grupos de Cinco - Aṅguttara 5106 Grupos de Seis - Aṅguttara 5107 Grupos de Sete - Aṅguttara 5108 Grupos de Oito, etc. - Aṅguttara 5109 Grupos de Nove - Aṅguttara 5110 Grupos de Dez - Aṅguttara 5111 Grupos de Onze - Aṅguttara	5201 Comentário dos Grupos de Um - Aṅguttara 5202 Comentário dos Grupos de Dois, Três e Quatro 5203 Comentário dos Grupos de Cinco, Seis e Sete 5204 Comentário dos Grupos de Oito, etc.	5301 Subcomentário dos Grupos de Um - Aṅguttara 5302 Subcomentário dos Grupos de Dois, Três e Quatro 5303 Subcomentário dos Grupos de Cinco, Seis e Sete 5304 Subcomentário dos Grupos de Oito, etc.
6101 Pequena Leitura (Khuddakapāṭha) 6102 Versos do Dhamma (Dhammapada) 6103 Exclamações Inspiradas (Udāna) 6104 Assim Foi Dito (Itivuttaka) 6105 Coleção de Discursos (Suttanipāta) 6106 Histórias das Mansões Celestiais 6107 Histórias dos Fantasmas 6108 Versos dos Monges Anciãos 6109 Versos das Monjas Anciãs 6110 Histórias Passadas - Vol. 1 6111 Histórias Passadas - Vol. 2 6112 História dos Budas (Buddhavaṃsa) 6113 Cesto das Condutas (Cariyāpiṭaka) 6114 Histórias de Nascimentos - Vol. 1 6115 Histórias de Nascimentos - Vol. 2 6116 Grande Exposição (Mahāniddesa) 6117 Pequena Exposição (Cūḷaniddesa) 6118 Caminho da Discriminação Analítica 6119 O Guia (Nettippakaraṇa) 6120 As Perguntas de Milinda 6121 Instrução do Cesto (Peṭakopadesa)	6201 Comentário da Pequena Leitura 6202 Comentário do Dhammapada - Vol. 1 6203 Comentário do Dhammapada - Vol. 2 6204 Comentário do Udāna 6205 Comentário do Itivuttaka 6206 Comentário do Suttanipāta - Vol. 1 6207 Comentário do Suttanipāta - Vol. 2 6208 Comentário das Histórias das Mansões 6209 Comentário das Histórias dos Fantasmas 6210 Comentário dos Versos dos Monges - Vol. 1 6211 Comentário dos Versos dos Monges - Vol. 2 6212 Comentário dos Versos das Monjas 6213 Comentário das Histórias Passadas - Vol. 1 6214 Comentário das Histórias Passadas - Vol. 2 6215 Comentário da História dos Budas 6216 Comentário do Cesto das Condutas 6217 Comentário das Histórias de Nascimentos - Vol. 1 6218 Comentário das Histórias de Nascimentos - Vol. 2 6219 Comentário das Histórias de Nascimentos - Vol. 3 6220 Comentário das Histórias de Nascimentos - Vol. 4 6221 Comentário das Histórias de Nascimentos - Vol. 5 6222 Comentário das Histórias de Nascimentos - Vol. 6 6223 Comentário das Histórias de Nascimentos - Vol. 7 6224 Comentário da Grande Exposição 6225 Comentário da Pequena Exposição 6226 Comentário do Caminho da Discriminação - Vol. 1 6227 Comentário do Caminho da Discriminação - Vol. 2 6228 Comentário do Guia	6301 Subcomentário do Guia 6302 Elucidação do Guia
7101 Enumeração dos Fenômenos (Dhammasaṅgaṇī) 7102 Análise (Vibhaṅga) 7103 Discurso sobre os Elementos (Dhātukathā) 7104 Designação das Pessoas (Puggalapaññatti) 7105 Pontos da Discussão (Kathāvatthu) 7106 O Livro dos Pares - Vol. 1 7107 O Livro dos Pares - Vol. 2 7108 O Livro dos Pares - Vol. 3 7109 Condições de Originação - Vol. 1 7110 Condições de Originação - Vol. 2 7111 Condições de Originação - Vol. 3 7112 Condições de Originação - Vol. 4 7113 Condições de Originação - Vol. 5	7201 Comentário da Enumeração dos Fenômenos 7202 Comentário que Dissipa a Confusão 7203 Comentário dos Cinco Tratados	7301 Subcomentário Principal da Enumeração dos Fenômenos 7302 Subcomentário Principal da Análise 7303 Subcomentário Principal dos Cinco Tratados 7304 Subcomentário Secundário da Enumeração dos Fenômenos 7305 Subcomentário Secundário dos Cinco Tratados 7306 Introdução ao Abhidhamma - Análise de Nome e Forma 7307 Compêndio do Abhidhamma 7308 Antigo Subcomentário da Introdução ao Abhidhamma 7309 Matriz do Abhidhamma

русский
Палийский канон	Комментарии	Субкомментарии	Другое
1101 Параджика-пали 1102 Пачиттия-пали 1103 Махавагга-пали (Виная) 1104 Чулавагга-пали 1105 Паривара-пали	1201 Параджиканда-аттхакатха-1 1202 Параджиканда-аттхакатха-2 1203 Пачиттия-аттхакатха 1204 Махавагга-аттхакатха (Виная) 1205 Чулавагга-аттхакатха 1206 Паривара-аттхакатха	1301 Сараттхадипани-тика-1 1302 Сараттхадипани-тика-2 1303 Сараттхадипани-тика-3	1401 Двематика-пали 1402 Винаясангаха-аттхакатха 1403 Ваджирабуддхи-тика 1404 Вимативинодани-тика-1 1405 Вимативинодани-тика-2 1406 Винаяланкара-тика-1 1407 Винаяланкара-тика-2 1408 Канкхавитаранипурана-тика 1409 Винаявиниччая-уттаравиниччая 1410 Винаявиниччая-тика-1 1411 Винаявиниччая-тика-2 1412 Пачиттиядийоджана-пали 1413 Кхуддасиккха-муласиккха 8401 Висуддхимагга-1 8402 Висуддхимагга-2 8403 Висуддхимагга-махатика-1 8404 Висуддхимагга-махатика-2 8405 Висуддхимагга-ниданакатха 8406 Дигханикая (пу-ви) 8407 Мадджхиманикая (пу-ви) 8408 Самъюттаникая (пу-ви) 8409 Ангуттараникая (пу-ви) 8410 Винаяпитака (пу-ви) 8411 Абхидхаммапитака (пу-ви) 8412 Аттхакатха (пу-ви) 8413 Нируттидипани 8414 Параматтхадипани Сангахамахатикапатха 8415 Анудипанипатха 8416 Паттхануддеса дипанипатха 8417 Намаккаратика 8418 Махапанамапатха 8419 Лаккханато буддхатхоманагатха 8420 Сутавандана 8421 Камаланджали 8422 Джиналанкара 8423 Паджамадху 8424 Буддхагунагатхавали 8425 Чулагантхавамса 8427 Сасанавамса 8426 Махавамса 8429 Моггалланабьякарана 8428 Каччаянабьякарана 8430 Садданитиппакарана (падамала) 8431 Садданитиппакарана (дхатумала) 8432 Падарупасиддхи 8433 Могалланапанчика 8434 Пайогасиддхипатха 8435 Вуттодаяпатха 8436 Абхидханаппадипикапатха 8437 Абхидханаппадипикатика 8438 Субодхаланкарапатха 8439 Субодхаланкаратика 8440 Балаватара гантхипадаттхавиниччаясара 8446 Кавидаппананити 8447 Нитиманджари 8445 Дхамманити 8444 Махараханити 8441 Локанити 8442 Суттантанити 8443 Сурассатинити 8450 Чанакьянити 8448 Нарадаккхадипани 8449 Чатурараккхадипани 8451 Расавахини 8452 Симависодханипатха 8453 Вессантарагити 8454 Моггаллана вуттививаранапанчика 8455 Тхупавамса 8456 Датхавамса 8457 Дхатупатхавиласиния 8458 Дхатувамса 8459 Хаттхаванагаллавихаравамса 8460 Джиначаритая 8461 Джинавамсадипа 8462 Телакатахагатха 8463 Милидатика 8464 Падаманджари 8465 Падасадхана 8466 Саддабиндупакарана 8467 Каччаянадхатуманджуса 8468 Самантакутаваннана
2101 Силаккхандхавагга-пали 2102 Махавагга-пали (Дигха) 2103 Патхикавагга-пали	2201 Силаккхандхавагга-аттхакатха 2202 Махавагга-аттхакатха (Дигха) 2203 Патхикавагга-аттхакатха	2301 Силаккхандхавагга-тика 2302 Махавагга-тика (Дигха) 2303 Патхикавагга-тика 2304 Силаккхандхавагга-абхинаватика-1 2305 Силаккхандхавагга-абхинаватика-2
3101 Мулапаннаса-пали 3102 Мадджхимапаннаса-пали 3103 Упарипаннаса-пали	3201 Мулапаннаса-аттхакатха-1 3202 Мулапаннаса-аттхакатха-2 3203 Мадджхимапаннаса-аттхакатха 3204 Упарипаннаса-аттхакатха	3301 Мулапаннаса-тика 3302 Мадджхимапаннаса-тика 3303 Упарипаннаса-тика
4101 Сагатхавагга-пали 4102 Ниданавагга-пали 4103 Кхандхавагга-пали 4104 Салаятанавагга-пали 4105 Махавагга-пали (Самъютта)	4201 Сагатхавагга-аттхакатха 4202 Ниданавагга-аттхакатха 4203 Кхандхавагга-аттхакатха 4204 Салаятанавагга-аттхакатха 4205 Махавагга-аттхакатха (Самъютта)	4301 Сагатхавагга-тика 4302 Ниданавагга-тика 4303 Кхандхавагга-тика 4304 Салаятанавагга-тика 4305 Махавагга-тика (Самъютта)
5101 Экаканипата-пали 5102 Дуканипата-пали 5103 Тиканипата-пали 5104 Чатукканипата-пали 5105 Панчаканипата-пали 5106 Чхакканипата-пали 5107 Саттаканипата-пали 5108 Аттхакадинипата-пали 5109 Наваканипата-пали 5110 Дасаканипата-пали 5111 Экадасаканипата-пали	5201 Экаканипата-аттхакатха 5202 Дука-тика-чатукканипата-аттхакатха 5203 Панчака-чхакка-саттаканипата-аттхакатха 5204 Аттхакадинипата-аттхакатха	5301 Экаканипата-тика 5302 Дука-тика-чатукканипата-тика 5303 Панчака-чхакка-саттаканипата-тика 5304 Аттхакадинипата-тика
6101 Кхуддакапатха-пали 6102 Дхаммапада-пали 6103 Удана-пали 6104 Итивуттака-пали 6105 Суттанипата-пали 6106 Виманаваттху-пали 6107 Петаваттху-пали 6108 Тхерагатха-пали 6109 Тхеригатха-пали 6110 Ападана-пали-1 6111 Ападана-пали-2 6112 Буддхавамса-пали 6113 Чарияпитака-пали 6114 Джатака-пали-1 6115 Джатака-пали-2 6116 Маханиддеса-пали 6117 Чуланиддеса-пали 6118 Патисамбхидамагга-пали 6119 Неттиппакарана-пали 6120 Милиндапаньха-пали 6121 Петакопадеса-пали	6201 Кхуддакапатха-аттхакатха 6202 Дхаммапада-аттхакатха-1 6203 Дхаммапада-аттхакатха-2 6204 Удана-аттхакатха 6205 Итивуттака-аттхакатха 6206 Суттанипата-аттхакатха-1 6207 Суттанипата-аттхакатха-2 6208 Виманаваттху-аттхакатха 6209 Петаваттху-аттхакатха 6210 Тхерагатха-аттхакатха-1 6211 Тхерагатха-аттхакатха-2 6212 Тхеригатха-аттхакатха 6213 Ападана-аттхакатха-1 6214 Ападана-аттхакатха-2 6215 Буддхавамса-аттхакатха 6216 Чарияпитака-аттхакатха 6217 Джатака-аттхакатха-1 6218 Джатака-аттхакатха-2 6219 Джатака-аттхакатха-3 6220 Джатака-аттхакатха-4 6221 Джатака-аттхакатха-5 6222 Джатака-аттхакатха-6 6223 Джатака-аттхакатха-7 6224 Маханиддеса-аттхакатха 6225 Чуланиддеса-аттхакатха 6226 Патисамбхидамагга-аттхакатха-1 6227 Патисамбхидамагга-аттхакатха-2 6228 Неттиппакарана-аттхакатха	6301 Неттиппакарана-тика 6302 Неттивибхавини
7101 Дхаммасангани-пали 7102 Вибханга-пали 7103 Дхатукатха-пали 7104 Пуггалапаннятти-пали 7105 Катхаваттху-пали 7106 Ямака-пали-1 7107 Ямака-пали-2 7108 Ямака-пали-3 7109 Паттхана-пали-1 7110 Паттхана-пали-2 7111 Паттхана-пали-3 7112 Паттхана-пали-4 7113 Паттхана-пали-5	7201 Дхаммасангани-аттхакатха 7202 Саммохивинодани-аттхакатха 7203 Панчапакарана-аттхакатха	7301 Дхаммасангани-мулатика 7302 Вибханга-мулатика 7303 Панчапакарана-мулатика 7304 Дхаммасангани-анутика 7305 Панчапакарана-анутика 7306 Абхидхаммаватаро-намарупапариччхедо 7307 Абхидхамматтхасангахо 7308 Абхидхаммаватара-пуранатика 7309 Абхидхаммаматика-пали

සිංහල
පාලි කැනනය	විවරණ	අටුවා	වෙනත්
1101 පාරාජික පාළි 1102 පාචිත්තිය පාළි 1103 මහාවග්ග පාළි (විනය) 1104 චූළවග්ග පාළි 1105 පරිවාර පාළි	1201 පාරාජිකකණ්ඩ අට්ඨකථා-1 1202 පාරාජිකකණ්ඩ අට්ඨකථා-2 1203 පාචිත්තිය අට්ඨකථා 1204 මහාවග්ග අට්ඨකථා (විනය) 1205 චූළවග්ග අට්ඨකථා 1206 පරිවාර අට්ඨකථා	1301 සාරත්ථදීපනී ටීකා-1 1302 සාරත්ථදීපනී ටීකා-2 1303 සාරත්ථදීපනී ටීකා-3	1401 ද්වෙමාතිකාපාළි 1402 විනයසංගහ අට්ඨකථා 1403 වජිරබුද්ධි ටීකා 1404 විමතිවිනෝදනී ටීකා-1 1405 විමතිවිනෝදනී ටීකා-2 1406 විනයාලංකාර ටීකා-1 1407 විනයාලංකාර ටීකා-2 1408 කඞ්ඛාවිතරණීපුරාණ ටීකා 1409 විනයවිනිච්ඡය-උත්තරවිනිච්ඡය 1410 විනයවිනිච්ඡය ටීකා-1 1411 විනයවිනිච්ඡය ටීකා-2 1412 පාචිත්යාදියෝජනාපාළි 1413 ඛුද්දසික්ඛා-මූලසික්ඛා 8401 විසුද්ධිමග්ග-1 8402 විසුද්ධිමග්ග-2 8403 විසුද්ධිමග්ග-මහාටීකා-1 8404 විසුද්ධිමග්ග-මහාටීකා-2 8405 විසුද්ධිමග්ග නිදානකථා 8406 දීඝනිකාය (පු-වි) 8407 මජ්ඣිමනිකාය (පු-වි) 8408 සංයුත්තනිකාය (පු-වි) 8409 අඞ්ගුත්තරනිකාය (පු-වි) 8410 විනයපිටක (පු-වි) 8411 අභිධම්මපිටක (පු-වි) 8412 අට්ඨකථා (පු-වි) 8413 නිරුත්තිදීපනී 8414 පරමත්ථදීපනී සඞ්ගහමහාටීකාපාඨ 8415 අනුදීපනීපාඨ 8416 පට්ඨානුද්දේස දීපනීපාඨ 8417 නමක්කාරටීකා 8418 මහාපණාමපාඨ 8419 ලක්ඛණාතෝ බුද්ධථෝමනාගාථා 8420 සුතවන්දනා 8421 කමලාඤ්ජලි 8422 ජිනාලඞ්කාර 8423 පජ්ජමධු 8424 බුද්ධගුණගාථාවලී 8425 චූළගන්ථවංස 8427 සාසනවංස 8426 මහාවංස 8429 මොග්ගල්ලානබ්යාකරණං 8428 කච්චායනබ්යාකරණං 8430 සද්දනීතිප්පකරණං (පදමාලා) 8431 සද්දනීතිප්පකරණං (ධාතුමාලා) 8432 පදරූපසිද්ධි 8433 මොග්ගල්ලානපඤ්චිකා 8434 පයෝගසිද්ධිපාඨ 8435 වුත්තෝදයපාඨ 8436 අභිධානප්පදීපිකාපාඨ 8437 අභිධානප්පදීපිකාටීකා 8438 සුබෝධාලඞ්කාරපාඨ 8439 සුබෝධාලඞ්කාරටීකා 8440 බාලාවතාර ගණ්ඨිපදත්ථවිනිච්ඡයසාර 8446 කවිදප්පණනීති 8447 නීතිමඤ්ජරී 8445 ධම්මනීති 8444 මහාරහනීති 8441 ලෝකනීති 8442 සුත්තන්තනීති 8443 සූරස්සතිනීති 8450 චාණක්යනීති 8448 නරදක්ඛදීපනී 8449 චතුරාරක්ඛදීපනී 8451 රසවාහිනී 8452 සීමවිසෝධනීපාඨ 8453 වෙස්සන්තරගීති 8454 මොග්ගල්ලාන වුත්තිවිවරණපඤ්චිකා 8455 ථූපවංස 8456 දාඨාවංස 8457 ධාතුපාඨවිලාසිනියා 8458 ධාතුවංස 8459 හත්ථවනගල්ලවිහාරවංස 8460 ජිනචරිතය 8461 ජිනවංසදීපං 8462 තේලකටාහගාථා 8463 මිලිදටීකා 8464 පදමඤ්ජරී 8465 පදසාධනං 8466 සද්දබින්දුපකරණං 8467 කච්චායනධාතුමඤ්ජුසා 8468 සාමන්තකූටවණ්ණනා
2101 සීලක්ඛන්ධවග්ග පාළි 2102 මහාවග්ග පාළි (දීඝ) 2103 පාථිකවග්ග පාළි	2201 සීලක්ඛන්ධවග්ග අට්ඨකථා 2202 මහාවග්ග අට්ඨකථා (දීඝ) 2203 පාථිකවග්ග අට්ඨකථා	2301 සීලක්ඛන්ධවග්ග ටීකා 2302 මහාවග්ග ටීකා (දීඝ) 2303 පාථිකවග්ග ටීකා 2304 සීලක්ඛන්ධවග්ග-අභිනවටීකා-1 2305 සීලක්ඛන්ධවග්ග-අභිනවටීකා-2
3101 මූලපණ්ණාස පාළි 3102 මජ්ඣිමපණ්ණාස පාළි 3103 උපරිපණ්ණාස පාළි	3201 මූලපණ්ණාස අට්ඨකථා-1 3202 මූලපණ්ණාස අට්ඨකථා-2 3203 මජ්ඣිමපණ්ණාස අට්ඨකථා 3204 උපරිපණ්ණාස අට්ඨකථා	3301 මූලපණ්ණාස ටීකා 3302 මජ්ඣිමපණ්ණාස ටීකා 3303 උපරිපණ්ණාස ටීකා
4101 සගාථාවග්ග පාළි 4102 නිදානවග්ග පාළි 4103 ඛන්ධවග්ග පාළි 4104 සළායතනවග්ග පාළි 4105 මහාවග්ග පාළි (සංයුත්ත)	4201 සගාථාවග්ග අට්ඨකථා 4202 නිදානවග්ග අට්ඨකථා 4203 ඛන්ධවග්ග අට්ඨකථා 4204 සළායතනවග්ග අට්ඨකථා 4205 මහාවග්ග අට්ඨකථා (සංයුත්ත)	4301 සගාථාවග්ග ටීකා 4302 නිදානවග්ග ටීකා 4303 ඛන්ධවග්ග ටීකා 4304 සළායතනවග්ග ටීකා 4305 මහාවග්ග ටීකා (සංයුත්ත)
5101 එකකනිපාත පාළි 5102 දුකනිපාත පාළි 5103 තිකනිපාත පාළි 5104 චතුක්කනිපාත පාළි 5105 පඤ්චකනිපාත පාළි 5106 ඡක්කනිපාත පාළි 5107 සත්තකනිපාත පාළි 5108 අට්ඨකාදිනිපාත පාළි 5109 නවකනිපාත පාළි 5110 දසකනිපාත පාළි 5111 එකාදසකනිපාත පාළි	5201 එකකනිපාත අට්ඨකථා 5202 දුක-තික-චතුක්කනිපාත අට්ඨකථා 5203 පඤ්චක-ඡක්ක-සත්තකනිපාත අට්ඨකථා 5204 අට්ඨකාදිනිපාත අට්ඨකථා	5301 එකකනිපාත ටීකා 5302 දුක-තික-චතුක්කනිපාත ටීකා 5303 පඤ්චක-ඡක්ක-සත්තකනිපාත ටීකා 5304 අට්ඨකාදිනිපාත ටීකා
6101 ඛුද්දකපාඨ පාළි 6102 ධම්මපද පාළි 6103 උදාන පාළි 6104 ඉතිවුත්තක පාළි 6105 සුත්තනිපාත පාළි 6106 විමානවත්ථු පාළි 6107 පේතවත්ථු පාළි 6108 ථේරගාථා පාළි 6109 ථේරීගාථා පාළි 6110 අපදාන පාළි-1 6111 අපදාන පාළි-2 6112 බුද්ධවංස පාළි 6113 චරියාපිටක පාළි 6114 ජාතක පාළි-1 6115 ජාතක පාළි-2 6116 මහානිද්දේස පාළි 6117 චූළනිද්දේස පාළි 6118 පටිසම්භිදාමග්ග පාළි 6119 නෙත්තිප්පකරණ පාළි 6120 මිලින්දපඤ්හ පාළි 6121 පේටකෝපදේස පාළි	6201 ඛුද්දකපාඨ අට්ඨකථා 6202 ධම්මපද අට්ඨකථා-1 6203 ධම්මපද අට්ඨකථා-2 6204 උදාන අට්ඨකථා 6205 ඉතිවුත්තක අට්ඨකථා 6206 සුත්තනිපාත අට්ඨකථා-1 6207 සුත්තනිපාත අට්ඨකථා-2 6208 විමානවත්ථු අට්ඨකථා 6209 පේතවත්ථු අට්ඨකථා 6210 ථේරගාථා අට්ඨකථා-1 6211 ථේරගාථා අට්ඨකථා-2 6212 ථේරීගාථා අට්ඨකථා 6213 අපදාන අට්ඨකථා-1 6214 අපදාන අට්ඨකථා-2 6215 බුද්ධවංස අට්ඨකථා 6216 චරියාපිටක අට්ඨකථා 6217 ජාතක අට්ඨකථා-1 6218 ජාතක අට්ඨකථා-2 6219 ජාතක අට්ඨකථා-3 6220 ජාතක අට්ඨකථා-4 6221 ජාතක අට්ඨකථා-5 6222 ජාතක අට්ඨකථා-6 6223 ජාතක අට්ඨකථා-7 6224 මහානිද්දේස අට්ඨකථා 6225 චූළනිද්දේස අට්ඨකථා 6226 පටිසම්භිදාමග්ග අට්ඨකථා-1 6227 පටිසම්භිදාමග්ග අට්ඨකථා-2 6228 නෙත්තිප්පකරණ අට්ඨකථා	6301 නෙත්තිප්පකරණ ටීකා 6302 නෙත්තිවිභාවිනී
7101 ධම්මසංගණී පාළි 7102 විභඞ්ග පාළි 7103 ධාතුකථා පාළි 7104 පුග්ගලපඤ්ඤත්ති පාළි 7105 කථාවත්ථු පාළි 7106 යමක පාළි-1 7107 යමක පාළි-2 7108 යමක පාළි-3 7109 පට්ඨාන පාළි-1 7110 පට්ඨාන පාළි-2 7111 පට්ඨාන පාළි-3 7112 පට්ඨාන පාළි-4 7113 පට්ඨාන පාළි-5	7201 ධම්මසංගණි අට්ඨකථා 7202 සම්මෝහවිනෝදනී අට්ඨකථා 7203 පඤ්චපකරණ අට්ඨකථා	7301 ධම්මසංගණී-මූලටීකා 7302 විභඞ්ග-මූලටීකා 7303 පඤ්චපකරණ-මූලටීකා 7304 ධම්මසංගණී-අනුටීකා 7305 පඤ්චපකරණ-අනුටීකා 7306 අභිධම්මාවතාරෝ-නාමරූපපරිච්ඡේදෝ 7307 අභිධම්මත්ථසංගහෝ 7308 අභිධම්මාවතාර-පුරාණටීකා 7309 අභිධම්මමාතිකාපාළි

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1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

แบบไทย
บาลีแคน	ข้อคิดเห็น	คำอธิบายย่อย	อื่น
1101 ปาราชิกปาฬิ 1102 ปาจิตติยปาฬิ 1103 มหาวคฺคปาฬิ (วินัย) 1104 จูฬวคฺคปาฬิ 1105 ปริวารปาฬิ	1201 ปาราชิกกณฺฑอฏฺฐกถา-๑ 1202 ปาราชิกกณฺฑอฏฺฐกถา-๒ 1203 ปาจิตฺติยอฏฺฐกถา 1204 มหาวคฺคอฏฺฐกถา (วินัย) 1205 จูฬวคฺคอฏฺฐกถา 1206 ปริวารอฏฺฐกถา	1301 สารตฺถทีปนีฏีกา-๑ 1302 สารตฺถทีปนีฏีกา-๒ 1303 สารตฺถทีปนีฏีกา-๓	1401 ทเวมาติกาปาฬิ 1402 วินยสํคหอฏฺฐกถา 1403 วชิรพุทฺธิฏีกา 1404 วิมติวิโนทนีฏีกา-๑ 1405 วิมติวิโนทนีฏีกา-๒ 1406 วินยาลงฺการฏีกา-๑ 1407 วินยาลงฺการฏีกา-๒ 1408 กงฺขาวิตรณีปุราณฏีกา 1409 วินยวินิจฉย-อุตฺตรวินิจฉย 1410 วินยวินิจฉยฏีกา-๑ 1411 วินยวินิจฉยฏีกา-๒ 1412 ปาจิตฺยาทิโยชนาปาฬิ 1413 ขุทฺทสิกฺขา-มูลสิกฺขา 8401 วิสุทฺธิมคฺค-๑ 8402 วิสุทฺธิมคฺค-๒ 8403 วิสุทฺธิมคฺค-มหาฏีกา-๑ 8404 วิสุทฺธิมคฺค-มหาฏีกา-๒ 8405 วิสุทฺธิมคฺค-นิทานกถา 8406 ทีฆนิกาย (ปุ-วิ) 8407 มชฺฌิมนิกาย (ปุ-วิ) 8408 สํยุตฺตนิกาย (ปุ-วิ) 8409 องฺคุตฺตรนิกาย (ปุ-วิ) 8410 วินยปิฎก (ปุ-วิ) 8411 อภิธมฺมปิฎก (ปุ-วิ) 8412 อฏฺฐกถา (ปุ-วิ) 8413 นิรุตฺติทีปนี 8414 ปรมตฺถทีปนี สงฺคหมหาฏีกาปาฐ 8415 อนุทีปนีปาฐ 8416 ปฎฺฐานุทฺเทสทีปนีปาฐ 8417 นมกฺการฏีกา 8418 มหาปณามปาฐ 8419 ลกฺขณาโต พุทฺธโถมนาคาถา 8420 สุตวทน 8421 กมลาญฺชลิ 8422 ชินาลงฺการ 8423 ปชฺชมธุ 8424 พุทฺธคุณคาถาวลี 8425 จูฬคนฺถวํส 8427 สาสนวํส 8426 มหาวํส 8429 โมคฺคลฺลานพฺยากรณํ 8428 กจฺจายนพฺยากรณํ 8430 สทฺทานีติปฺปกรณํ (ปทมาลา) 8431 สทฺทานีติปฺปกรณํ (ธาตุมาลา) 8432 ปทรูปสิทฺธิ 8433 โมคคฺลานปญฺจิกา 8434 ปโยคสิทฺธิปาฐ 8435 วุตฺโตทยปาฐ 8436 อภิธานปฺปทีปิกาปาฐ 8437 อภิธานปฺปทีปิกาฏีกา 8438 สุโพธาลงฺการปาฐ 8439 สุโพธาลงฺการฏีกา 8440 พาลาวตาร คณฺฐิปทตฺถวินิจฺฉยสาร 8446 กวิทปฺปณนีติ 8447 นีติมญฺชรี 8445 ธมฺมนีติ 8444 มหารหนีติ 8441 โลกนีติ 8442 สุตฺตนฺตนีติ 8443 สูรสฺสตินีติ 8450 จาณกฺยนีติ 8448 นรทกฺขทีปนี 8449 จตุราวรกฺขทีปนี 8451 รสวาหินี 8452 สีมวิโสธนีปาฐ 8453 เวสฺสนฺตรคีติ 8454 โมคฺคลฺลาน วุตฺติวิวรณปญฺจิกา 8455 ถูปวํส 8456 ทาฐาวํส 8457 ธาตุปาฐวิลาสินิยา 8458 ธาตุวํส 8459 หตฺถวนคัลลวิหารวํส 8460 ชนจริตย 8461 ชนวํสทีปํ 8462 เตลกฏาหคาถา 8463 มิลิทฏีกา 8464 ปทมญฺชรี 8465 ปทสาธนํ 8466 สทฺทพินฺทุปกรณํ 8467 กจฺจายนธาตุมญฺชุสา 8468 สามนฺตกูฏวณฺณนา
2101 สีลกฺขนฺธวคฺคปาฬิ 2102 มหาวคฺคปาฬิ (ทีฆ) 2103 ปาถิกวคฺคปาฬิ	2201 สีลกฺขนฺธวคฺคอฏฺฐกถา 2202 มหาวคฺคอฏฺฐกถา (ทีฆ) 2203 ปาถิกวคฺคอฏฺฐกถา	2301 สีลกฺขนฺธวคฺคฏีกา 2302 มหาวคฺคฏีกา (ทีฆ) 2303 ปาถิกวคฺคฏีกา 2304 สีลกฺขนฺธวคฺค-อภินวฏีกา-๑ 2305 สีลกฺขนฺธวคฺค-อภินวฏีกา-๒
3101 มูลปณฺณาสปาฬิ 3102 มชฺฌิมปณฺณาสปาฬิ 3103 อุปริปณฺณาสปาฬิ	3201 มูลปณฺณาสอฏฺฐกถา-๑ 3202 มูลปณฺณาสอฏฺฐกถา-๒ 3203 มชฺฌิมปณฺณาสอฏฺฐกถา 3204 อุปริปณฺณาสอฏฺฐกถา	3301 มูลปณฺณาสฏีกา 3302 มชฺฌิมปณฺณาสฏีกา 3303 อุปริปณฺณาสฏีกา
4101 สคาถาวคฺคปาฬิ 4102 นิทานวคฺคปาฬิ 4103 ขนฺธวคฺคปาฬิ 4104 สฬายตนวคฺคปาฬิ 4105 มหาวคฺคปาฬิ (สํยุตฺต)	4201 สคาถาวคฺคอฏฺฐกถา 4202 นิทานวคฺคอฏฺฐกถา 4203 ขนฺธวคฺคอฏฺฐกถา 4204 สฬายตนวคฺคอฏฺฐกถา 4205 มหาวคฺคอฏฺฐกถา (สํยุตฺต)	4301 สคาถาวคฺคฏีกา 4302 นิทานวคฺคฏีกา 4303 ขนฺธวคฺคฏีกา 4304 สฬายตนวคฺคฏีกา 4305 มหาวคฺคฏีกา (สํยุตฺต)
5101 เอกกนิปาตปาฬิ 5102 ทุกนิปาตปาฬิ 5103 ติกนิปาตปาฬิ 5104 จตุกฺกนิปาตปาฬิ 5105 ปญฺจกนิปาตปาฬิ 5106 ฉกฺกนิปาตปาฬิ 5107 สตฺตกนิปาตปาฬิ 5108 อฏฺฐกาทินิปาตปาฬิ 5109 นวกนิปาตปาฬิ 5110 ทสกนิปาตปาฬิ 5111 เอกาทสกนิปาตปาฬิ	5201 เอกกนิปาตอฏฺฐกถา 5202 ทุก-ติก-จตุกฺกนิปาตอฏฺฐกถา 5203 ปญฺจก-ฉกฺก-สตฺตกนิปาตอฏฺฐกถา 5204 อฏฺฐกาทินิปาตอฏฺฐกถา	5301 เอกกนิปาตฏีกา 5302 ทุก-ติก-จตุกฺกนิปาตฏีกา 5303 ปญฺจก-ฉกฺก-สตฺตกนิปาตฏีกา 5304 อฏฺฐกาทินิปาตฏีกา
6101 ขุทฺทกปาฐปาฬิ 6102 ธมฺมปทปาฬิ 6103 อุทานปาฬิ 6104 อิติวุตฺตกปาฬิ 6105 สุตฺตนิบาตปาฬิ 6106 วิมานวตฺถุปาฬิ 6107 เปตวตฺถุปาฬิ 6108 เถรคาถาปาฬิ 6109 เถรีคาถาปาฬิ 6110 อปทานปาฬิ-๑ 6111 อปทานปาฬิ-๒ 6112 พุทธวงฺสปาฬิ 6113 จริยาปิฏกปาฬิ 6114 ชาตกปาฬิ-๑ 6115 ชาตกปาฬิ-๒ 6116 มหานิทฺเทสปาฬิ 6117 จูฬนิทฺเทสปาฬิ 6118 ปฏิสมฺภิทามคฺคปาฬิ 6119 เนตฺติปฺปกฺรณปาฬิ 6120 มิลินฺทปญฺหาปาฬิ 6121 เปฏโกปเทสปาฬิ	6201 ขุทฺทกปาฐอฏฺฐกถา 6202 ธมฺมปทอฏฺฐกถา-๑ 6203 ธมฺมปทอฏฺฐกถา-๒ 6204 อุทานอฏฺฐกถา 6205 อิติวุตฺตกอฏฺฐกถา 6206 สุตฺตนิบาตอฏฺฐกถา-๑ 6207 สุตฺตนิบาตอฏฺฐกถา-๒ 6208 วิมานวตฺถุอฏฺฐกถา 6209 เปตวตฺถุอฏฺฐกถา 6210 เถรคาถาอฏฺฐกถา-๑ 6211 เถรคาถาอฏฺฐกถา-๒ 6212 เถรีคาถาอฏฺฐกถา 6213 อปทานอฏฺฐกถา-๑ 6214 อปทานอฏฺฐกถา-๒ 6215 พุทธวงฺสอฏฺฐกถา 6216 จริยาปิฏกอฏฺฐกถา 6217 ชาตกอฏฺฐกถา-๑ 6218 ชาตกอฏฺฐกถา-๒ 6219 ชาตกอฏฺฐกถา-๓ 6220 ชาตกอฏฺฐกถา-๔ 6221 ชาตกอฏฺฐกถา-๕ 6222 ชาตกอฏฺฐกถา-๖ 6223 ชาตกอฏฺฐกถา-๗ 6224 มหานิทฺเทสอฏฺฐกถา 6225 จูฬนิทฺเทสอฏฺฐกถา 6226 ปฏิสมฺภิทามคฺคอฏฺฐกถา-๑ 6227 ปฏิสมฺภิทามคฺคอฏฺฐกถา-๒ 6228 เนตฺติปฺปกฺรณอฏฺฐกถา	6301 เนตฺติปฺปกฺรณฏีกา 6302 เนตฺติวิภาวินี
7101 ธมฺมสงฺคณีปาฬิ 7102 วิภงฺคปาฬิ 7103 ธาตุกถาปาฬิ 7104 ปุคฺคลปญฺญตฺติปาฬิ 7105 กถาวตฺถุปาฬิ 7106 ยมกปาฬิ-๑ 7107 ยมกปาฬิ-๒ 7108 ยมกปาฬิ-๓ 7109 ปฎฺฐานปาฬิ-๑ 7110 ปฎฺฐานปาฬิ-๒ 7111 ปฎฺฐานปาฬิ-๓ 7112 ปฎฺฐานปาฬิ-๔ 7113 ปฎฺฐานปาฬิ-๕	7201 ธมฺมสงฺคณิอฏฺฐกถา 7202 สมฺโมหวินิทนีอฏฺฐกถา 7203 ปญฺจปกรณอฏฺฐกถา	7301 ธมฺมสงฺคณีมูลฏีกา 7302 วิภงฺคมูลฏีกา 7303 ปญฺจปกรณมูลฏีกา 7304 ธมฺมสงฺคณีอนุฏีกา 7305 ปญฺจปกรณอนุฏีกา 7306 อภิธมฺมาวตาโร-นามรูปปริจฺเฉโท 7307 อภิธมฺมตฺถสงฺคโห 7308 อภิธมฺมาวตาร-ปุราณฏีกา 7309 อภิธมฺมมาติกาปาฬิ

བོད་མི
པཱ་ལི་གསུང་རབ།	འགྲེལ་བཤད།	འགྲེལ་བཤད་ཕྲན།	གཞན།
1101 ཕ་ར་ཇི་ཀ་པཱ་ལི། 1102 པཱ་ཙི་ཏི་ཡ་པཱ་ལི། 1103 མ་ཧཱ་ཝག་ག་པཱ་ལི། (ཝི་ན་ཡ) 1104 ཙཱུ་ལ་ཝག་ག་པཱ་ལི། 1105 པ་རི་ཝཱ་ར་པཱ་ལི།	1201 ཕ་ར་ཇི་ཀ་ཀཎྜ་ཨཊྛ་ཀ་ཐཱ-༡ 1202 ཕ་ར་ཇི་ཀ་ཀཎྜ་ཨཊྛ་ཀ་ཐཱ-༢ 1203 པཱ་ཙི་ཏི་ཡ་ཨཊྛ་ཀ་ཐཱ། 1204 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (ཝི་ན་ཡ) 1205 ཙཱུ་ལ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 1206 པ་རི་ཝཱ་ར་ཨཊྛ་ཀ་ཐཱ།	1301 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༡ 1302 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༢ 1303 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༣	1401 དྭེ་མཱ་ཏི་ཀཱ་པཱ་ལི། 1402 ཝི་ན་ཡ་སངྒ་ཧ་ཨཊྛ་ཀ་ཐཱ། 1403 ཝ་ཇི་ར་བུད་དྷི་ཊཱི་ཀཱ། 1404 ཝི་མ་ཏི་ཝི་ནོ་ད་ནཱི་ཊཱི་ཀཱ-༡ 1405 ཝི་མ་ཏི་ཝི་ནོ་ད་ནཱི་ཊཱི་ཀཱ-༢ 1406 ཝི་ན་ཡཱ་ལངྐཱ་ར་ཊཱི་ཀཱ-༡ 1407 ཝི་ན་ཡཱ་ལངྐཱ་ར་ཊཱི་ཀཱ-༢ 1408 ཀངྑཱ་ཝི་ཏ་ར་ཎཱི་པུ་རཱ་ཎ་ཊཱི་ཀཱ། 1409 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཨུ་ཏྟ་ར་ཝི་ནི་ཙ་ཡ། 1410 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཊཱི་ཀཱ-༡ 1411 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཊཱི་ཀཱ-༢ 1412 པཱ་ཙི་ཏྱཱ་དི་ཡོ་ཇ་ནཱ་པཱ་ལི། 1413 ཁུད་ད་སིཀྑཱ་མཱུ་ལ་སིཀྑཱ། 8401 ཝི་སུད་དྷི་མགྒ-༡ 8402 ཝི་སུད་དྷི་མགྒ-༢ 8403 ཝི་སུད་དྷི་མགྒ་མ་ཧཱ་ཊཱི་ཀཱ-༡ 8404 ཝི་སུད་དྷི་མགྒ་མ་ཧཱ་ཊཱི་ཀཱ-༢ 8405 ཝི་སུད་དྷི་མགྒ་ནི་དཱ་ན་ཀ་ཐཱ། 8406 དཱི་གྷ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8407 མཛྷི་མ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8408 སཾ་ཡུཏྟ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8409 ཨངྒུ་ཏྟ་ར་ནི་ཀཱ་ཡ། (པུ་ཝི) 8410 ཝི་ན་ཡ་པི་ཊ་ཀ། (པུ་ཝི) 8411 ཨ་བྷི་དྷམྨ་པི་ཊ་ཀ། (པུ་ཝི) 8412 ཨཊྛ་ཀ་ཐཱ། (པུ་ཝི) 8413 ནི་རུཏྟི་དཱི་པ་ནཱི། 8414 པ་ར་མཏྠ་དཱི་པ་ནཱི་སངྒ་ཧ་མ་ཧཱ་ཊཱི་ཀཱ་པཱ་ཋ། 8415 ཨ་ནུ་དཱི་པ་ནཱི་པཱ་ཋ། 8416 པཊྛཱ་ནུདྡེ་ས་དཱི་པ་ནཱི་པཱ་ཋ། 8417 ན་མཀྐཱ་ར་ཊཱི་ཀཱ། 8418 མ་ཧཱ་པ་ཎཱ་མ་པཱ་ཋ། 8419 ལཀྑ་ཎཱ་ཏོ་བུདྡྷ་ཐོ་མ་ནཱ་གཱ་ཐཱ། 8420 སུ་ཏ་ཝནྡ་ནཱ། 8421 ཀ་མ་ལཱཉྫ་ལི། 8422 ཇི་ནཱ་ལངྐཱ་ར། 8423 པཛྫ་མ་དྷུ། 8424 བུདྡྷ་གུ་ཎ་གཱ་ཐཱ་ཝ་ལཱི། 8425 ཙཱུ་ལ་གནྠ་ཝཾ་ས། 8427 སཱ་ས་ན་ཝཾ་ས། 8426 མ་ཧཱ་ཝཾ་ས། 8429 མོགྒ་ལླཱ་ན་བྱཱ་ཀ་ར་ཎཾ། 8428 ཀཙྩཱ་ཡ་ན་བྱཱ་ཀ་ར་ཎཾ། 8430 སདྡ་ནཱི་ཏི་པྤ་ཀ་ར་ཎཾ། (པ་ད་མཱ་ལཱ) 8431 སདྡ་ནཱི་ཏི་པྤ་ཀ་ར་ཎཾ། (དྷཱ་ཏུ་མཱ་ལཱ) 8432 པ་ད་རཱུ་པ་སིད་དྷི། 8433 མོ་ག་ལླཱ་ན་པཉྩ་ཀཱ། 8434 པ་ཡོ་ག་སིད་དྷི་པཱ་ཋ། 8435 བུཏྟོ་ད་ཡ་པཱ་ཋ། 8436 ཨ་བྷི་དྷཱ་ན་པྤ་དཱི་པི་ཀཱ་པཱ་ཋ། 8437 ཨ་བྷི་དྷཱ་ན་པྤ་དཱི་པི་ཀཱ་ཊཱི་ཀཱ། 8438 སུ་བོ་དྷཱ་ལངྐཱ་ར་པཱ་ཋ། 8439 སུ་བོ་དྷཱ་ལངྐཱ་ར་ཊཱི་ཀཱ། 8440 བཱ་ལཱ་ཝ་ཏཱ་ར་གཎྛི་པ་དཏྠ་ཝི་ནི་ཙ་ཡ་སཱ་ར། 8446 ཀ་ཝི་དཔྤ་ཎ་ནཱི་ཏི། 8447 ནཱི་ཏི་མཉྫ་རཱི། 8445 དྷམྨ་ནཱི་ཏི། 8444 མ་ཧཱ་ར་ཧ་ནཱི་ཏི། 8441 ལོ་ཀ་ནཱི་ཏི། 8442 སུཏྟནྟ་ནཱ་ཏི། 8443 སཱུ་རསྶ་ཏི་ནཱི་ཏི། 8450 ཙཱ་ཎཀྱ་ནཱི་ཏི། 8448 ན་ར་དཀྑ་དཱི་པ་ནཱི། 8449 ཙ་ཏུ་རཱ་རཀྑ་དཱི་པ་ནཱི། 8451 ར་ས་ཝཱ་ཧི་ནཱི། 8452 སཱི་མ་ཝི་སོ་ད་ནཱི་པཱ་ཋ། 8453 ཝེསྶནྟ་ར་གཱི་ཏི། 8454 མོགྒ་ལླཱ་ན་བུཏྟི་ཝི་ཝ་ར་ཎ་པཉྩ་ཀཱ། 8455 ཐཱུ་པ་ཝཾ་ས། 8456 དཱ་ཊྷཱ་ཝཾ་ས། 8457 དྷཱ་ཏུ་པཱ་ཋ་ཝི་ལཱ་སི་ནི་ཡཱ། 8458 དྷཱ་ཏུ་ཝཾ་ས། 8459 ཧཏྠ་ཝ་ན་གལླ་ཝི་ཧཱ་ར་ཝཾ་ས། 8460 ཇི་ན་ཙ་རི་ཏ་ཡ། 8461 ཇི་ན་ཝཾ་ས་དཱི་པཾ། 8462 ཏེ་ལ་ཀ་ཊཱ་ཧ་གཱ་ཐཱ། 8463 མི་ལི་ད་ཊཱི་ཀཱ། 8464 པ་ད་མཉྫ་རཱི། 8465 པ་ད་སཱ་ད་ནཾ། 8466 སདྡ་བིནྡུ་པ་ཀ་ར་ཎཾ། 8467 ཀཙྩཱ་ཡ་ན་དྷཱ་ཏུ་མཉྫུ་སཱ། 8468 སཱ་མནྟ་ཀཱུ་ཊ་ཝཎྞ་ནཱ།
2101 སཱི་ལཀྑནྡྷ་ཝག་ག་པཱ་ལི། 2102 མ་ཧཱ་ཝག་ག་པཱ་ལི། (དཱི་གྷ) 2103 པཱ་ཐི་ཀ་ཝག་ག་པཱ་ལི།	2201 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 2202 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (དཱི་གྷ) 2203 པཱ་ཐི་ཀ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ།	2301 སཱི་ལཀྑནྡྷ་ཝག་ག་ཊཱི་ཀཱ། 2302 མ་ཧཱ་ཝག་ག་ཊཱི་ཀཱ། (དཱི་གྷ) 2303 པཱ་ཐི་ཀ་ཝག་ག་ཊཱི་ཀཱ། 2304 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨ་བྷི་ན་ཝ་ཊཱི་ཀཱ-༡ 2305 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨ་བྷི་ན་ཝ་ཊཱི་ཀཱ-༢
3101 མཱུ་ལ་པཎྞཱ་ས་པཱ་ལི། 3102 མཛྷི་མ་པཎྞཱ་ས་པཱ་ལི། 3103 ཨུ་པ་རི་པཎྞཱ་ས་པཱ་ལི།	3201 མཱུ་ལ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ-༡ 3202 མཱུ་ལ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ-༢ 3203 མཛྷི་མ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ། 3204 ཨུ་པ་རི་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ།	3301 མཱུ་ལ་པཎྞཱ་ས་ཊཱི་ཀཱ། 3302 མཛྷི་མ་པཎྞཱ་ས་ཊཱི་ཀཱ། 3303 ཨུ་པ་རི་པཎྞཱ་ས་ཊཱི་ཀཱ།
4101 ས་གཱ་ཐཱ་ཝག་ག་པཱ་ལི། 4102 ནི་དཱ་ན་ཝག་ག་པཱ་ལི། 4103 ཁནྡྷ་ཝག་ག་པཱ་ལི། 4104 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་པཱ་ལི། 4105 མ་ཧཱ་ཝག་ག་པཱ་ལི། (སཾ་ཡུཏྟ)	4201 ས་གཱ་ཐཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4202 ནི་དཱ་ན་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4203 ཁནྡྷ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4204 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4205 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (སཾ་ཡུཏྟ)	4301 ས་གཱ་ཐཱ་ཝག་ག་ཊཱི་ཀཱ། 4302 ནི་དཱ་ན་ཝག་ག་ཊཱི་ཀཱ། 4303 ཁནྡྷ་ཝག་ག་ཊཱི་ཀཱ། 4304 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་ཊཱི་ཀཱ། 4305 མ་ཧཱ་ཝག་ག་ཊཱི་ཀཱ། (སཾ་ཡུཏྟ)
5101 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5102 དུ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5103 ཏི་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5104 ཙ་ཏུཀྐ་ནི་པཱ་ཏ་པཱ་ལི། 5105 པཉྩ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5106 ཆཀྐ་ནི་པཱ་ཏ་པཱ་ལི། 5107 སཏྟ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5108 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་པཱ་ལི། 5109 ན་ཝ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5110 ད་ས་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5111 ཨེ་ཀཱ་ད་ས་ཀ་ནི་པཱ་ཏ་པཱ་ལི།	5201 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5202 དུ་ཀ་ཏི་ཀ་ཙ་ཏུཀྐ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5203 པཉྩ་ཀ་ཆཀྐ་སཏྟ་ཀ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5204 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ།	5301 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5302 དུ་ཀ་ཏི་ཀ་ཙ་ཏུཀྐ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5303 པཉྩ་ཀ་ཆཀྐ་སཏྟ་ཀ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5304 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་ཊཱི་ཀཱ།
6101 ཁུད་ད་ཀ་པཱ་ཋ་པཱ་ལི། 6102 དྷམྨ་པ་ད་པཱ་ལི། 6103 ཨུ་དཱ་ན་པཱ་ལི། 6104 ཨི་ཏི་ཝུཏྟ་ཀ་པཱ་ལི། 6105 སུཏྟ་ནི་པཱ་ཏ་པཱ་ལི། 6106 ཝི་མཱ་ན་ཝཏྠུ་པཱ་ལི། 6107 པེ་ཏ་ཝཏྠུ་པཱ་ལི། 6108 ཐེ་ར་གཱ་ཐཱ་པཱ་ལི། 6109 ཐེ་རཱི་གཱ་ཐཱ་པཱ་ལི། 6110 ཨ་པ་དཱ་ན་པཱ་ལི-༡ 6111 ཨ་པ་དཱ་ན་པཱ་ལི-༢ 6112 བུདྡྷ་ཝཾ་ས་པཱ་ལི། 6113 ཙ་རི་ཡཱ་པི་ཊ་ཀ་པཱ་ལི། 6114 ཛཱ་ཏ་ཀ་པཱ་ལི-༡ 6115 ཛཱ་ཏ་ཀ་པཱ་ལི-༢ 6116 མ་ཧཱ་ནི་དྡེ་ས་པཱ་ལི། 6117 ཙཱུ་ལ་ནི་དྡེ་ས་པཱ་ལི། 6118 པ་ཊི་སམ་བྷི་དཱ་མགྒ་པཱ་ལི། 6119 ནེཏྟི་པྤ་ཀ་ར་ཎ་པཱ་ལི། 6120 མི་ལིནྡ་པཉྷ་པཱ་ལི། 6121 པེ་ཊ་ཀོ་པ་དེ་ས་པཱ་ལི།	6201 ཁུད་ད་ཀ་པཱ་ཋ་ཨཊྛ་ཀ་ཐཱ། 6202 དྷམྨ་པ་ད་ཨཊྛ་ཀ་ཐཱ-༡ 6203 དྷམྨ་པ་ད་ཨཊྛ་ཀ་ཐཱ-༢ 6204 ཨུ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ། 6205 ཨི་ཏི་ཝུཏྟ་ཀ་ཨཊྛ་ཀ་ཐཱ། 6206 སུཏྟ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ-༡ 6207 སུཏྟ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ-༢ 6208 ཝི་མཱ་ན་ཝཏྠུ་ཨཊྛ་ཀ་ཐཱ། 6209 པེ་ཏ་ཝཏྠུ་ཨཊྛ་ཀ་ཐཱ། 6210 ཐེ་ར་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ-༡ 6211 ཐེ་ར་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ-༢ 6212 ཐེ་རཱི་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ། 6213 ཨ་པ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ-༡ 6214 ཨ་པ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ-༢ 6215 བུདྡྷ་ཝཾ་ས་ཨཊྛ་ཀ་ཐཱ། 6216 ཙ་རི་ཡཱ་པི་ཊ་ཀ་ཨཊྛ་ཀ་ཐཱ། 6217 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༡ 6218 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༢ 6219 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༣ 6220 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༤ 6221 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༥ 6222 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༦ 6223 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༧ 6224 མ་ཧཱ་ནི་དྡེ་ས་ཨཊྛ་ཀ་ཐཱ། 6225 ཙཱུ་ལ་ནི་དྡེ་ས་ཨཊྛ་ཀ་ཐཱ། 6226 པ་ཊི་སམ་བྷི་དཱ་མགྒ་ཨཊྛ་ཀ་ཐཱ-༡ 6227 པ་ཊི་སམ་བྷི་དཱ་མགྒ་ཨཊྛ་ཀ་ཐཱ-༢ 6228 ནེཏྟི་པྤ་ཀ་ར་ཎ་ཨཊྛ་ཀ་ཐཱ།	6301 ནེཏྟི་པྤ་ཀ་ར་ཎ་ཊཱི་ཀཱ། 6302 ནེཏྟི་ཝི་བྷཱི་ནཱི།
7101 དྷམྨ་སངྒ་ཎཱི་པཱ་ལི། 7102 ཝི་བྷངྒ་པཱ་ལི། 7103 དྷཱ་ཏུ་ཀ་ཐཱ་པཱ་ལི། 7104 པུགྒ་ལ་པཉྙཏྟི་པཱ་ལི། 7105 ཀ་ཐཱ་ཝཏྠུ་པཱ་ལི། 7106 ཡ་མ་ཀ་པཱ་ལི-༡ 7107 ཡ་མ་ཀ་པཱ་ལི-༢ 7108 ཡ་མ་ཀ་པཱ་ལི-༣ 7109 པཊྛཱ་ན་པཱ་ལི-༡ 7110 པཊྛཱ་ན་པཱ་ལི-༢ 7111 པཊྛཱ་ན་པཱ་ལི-༣ 7112 པཊྛཱ་ན་པཱ་ལི-༤ 7113 པཊྛཱ་ན་པཱ་ལི-༥	7201 དྷམྨ་སངྒ་ཎི་ཨཊྛ་ཀ་ཐཱ། 7202 སམྨོ་ཧ་ཝི་ནོ་ད་ནཱི་ཨཊྛ་ཀ་ཐཱ། 7203 པཉྩ་པ་ཀ་ར་ཎ་ཨཊྛ་ཀ་ཐཱ།	7301 དྷམྨ་སངྒ་ཎཱི་མཱུ་ལ་ཊཱི་ཀཱ། 7302 ཝི་བྷངྒ་མཱུ་ལ་ཊཱི་ཀཱ། 7303 པཉྩ་པ་ཀ་ར་ཎ་མཱུ་ལ་ཊཱི་ཀཱ། 7304 དྷམྨ་སངྒ་ཎཱི་ཨ་ནུ་ཊཱི་ཀཱ། 7305 པཉྩ་པ་ཀ་ར་ཎ་ཨ་ནུ་ཊཱི་ཀཱ། 7306 ཨ་བྷི་དྷམྨཱ་ཝ་ཏཱ་རོ་ནཱ་མ་རཱུ་པ་པ་རི་ཙྪེ་དོ། 7307 ཨ་བྷི་དྷམྨཏྠ་སངྒ་ཧོ། 7308 ཨ་བྷི་དྷམྨཱ་ཝ་ཏཱ་ར་པུ་རཱ་ཎ་ཊཱི་ཀཱ། 7309 ཨ་བྷི་དྷམྨ་མཱ་ཏི་ཀཱ་པཱ་ལི།

Tiếng Việt
Kinh điển Pali	Chú giải	Phụ chú giải	Khác
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Tạng Luật) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Chú Giải Pārājikakaṇḍa - 1 1202 Chú Giải Pārājikakaṇḍa - 2 1203 Chú Giải Pācittiya 1204 Chú Giải Mahāvagga (Tạng Luật) 1205 Chú Giải Cūḷavagga 1206 Chú Giải Parivāra	1301 Phụ Chú Giải Sāratthadīpanī - 1 1302 Phụ Chú Giải Sāratthadīpanī - 2 1303 Phụ Chú Giải Sāratthadīpanī - 3	1401 Dvemātikāpāḷi 1402 Chú Giải Vinayasaṅgaha 1403 Phụ Chú Giải Vajirabuddhi 1404 Phụ Chú Giải Vimativinodanī - 1 1405 Phụ Chú Giải Vimativinodanī - 2 1406 Phụ Chú Giải Vinayālaṅkāra - 1 1407 Phụ Chú Giải Vinayālaṅkāra - 2 1408 Phụ Chú Giải Kaṅkhāvitaraṇīpurāṇa 1409 Vinayavinicchaya-uttaravinicchaya 1410 Phụ Chú Giải Vinayavinicchaya - 1 1411 Phụ Chú Giải Vinayavinicchaya - 2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Thanh Tịnh Đạo - 1 8402 Thanh Tịnh Đạo - 2 8403 Đại Phụ Chú Giải Thanh Tịnh Đạo - 1 8404 Đại Phụ Chú Giải Thanh Tịnh Đạo - 2 8405 Lời Tựa Thanh Tịnh Đạo 8406 Trường Bộ Kinh (Vấn Đáp) 8407 Trung Bộ Kinh (Vấn Đáp) 8408 Tương Ưng Bộ Kinh (Vấn Đáp) 8409 Tăng Chi Bộ Kinh (Vấn Đáp) 8410 Tạng Luật (Vấn Đáp) 8411 Tạng Vi Diệu Pháp (Vấn Đáp) 8412 Chú Giải (Vấn Đáp) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Phụ Chú Giải Namakkāra 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8426 Mahāvaṃsa 8427 Sāsanavaṃsa 8428 Kaccāyanabyākaraṇaṃ 8429 Moggallānabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Phụ Chú Giải Abhidhānappadīpikā 8438 Subodhālaṅkārapāṭha 8439 Phụ Chú Giải Subodhālaṅkāra 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8444 Mahārahanīti 8445 Dhammanīti 8446 Kavidappaṇanīti 8447 Nītimañjarī 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8450 Cāṇakyanīti 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Phụ Chú Giải Milinda 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Trường Bộ) 2103 Pāthikavagga Pāḷi	2201 Chú Giải Sīlakkhandhavagga 2202 Chú Giải Mahāvagga (Trường Bộ) 2203 Chú Giải Pāthikavagga	2301 Phụ Chú Giải Sīlakkhandhavagga 2302 Phụ Chú Giải Mahāvagga (Trường Bộ) 2303 Phụ Chú Giải Pāthikavagga 2304 Phụ Chú Giải Mới Sīlakkhandhavagga - 1 2305 Phụ Chú Giải Mới Sīlakkhandhavagga - 2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Chú Giải Mūlapaṇṇāsa - 1 3202 Chú Giải Mūlapaṇṇāsa - 2 3203 Chú Giải Majjhimapaṇṇāsa 3204 Chú Giải Uparipaṇṇāsa	3301 Phụ Chú Giải Mūlapaṇṇāsa 3302 Phụ Chú Giải Majjhimapaṇṇāsa 3303 Phụ Chú Giải Uparipaṇṇāsa
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Tương Ưng Bộ)	4201 Chú Giải Sagāthāvagga 4202 Chú Giải Nidānavagga 4203 Chú Giải Khandhavagga 4204 Chú Giải Saḷāyatanavagga 4205 Chú Giải Mahāvagga (Tương Ưng Bộ)	4301 Phụ Chú Giải Sagāthāvagga 4302 Phụ Chú Giải Nidānavagga 4303 Phụ Chú Giải Khandhavagga 4304 Phụ Chú Giải Saḷāyatanavagga 4305 Phụ Chú Giải Mahāvagga (Tương Ưng Bộ)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Chú Giải Ekakanipāta 5202 Chú Giải Duka-tika-catukkanipāta 5203 Chú Giải Pañcaka-chakka-sattakanipāta 5204 Chú Giải Aṭṭhakādinipāta	5301 Phụ Chú Giải Ekakanipāta 5302 Phụ Chú Giải Duka-tika-catukkanipāta 5303 Phụ Chú Giải Pañcaka-chakka-sattakanipāta 5304 Phụ Chú Giải Aṭṭhakādinipāta
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi - 1 6111 Apadāna Pāḷi - 2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi - 1 6115 Jātaka Pāḷi - 2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Chú Giải Khuddakapāṭha 6202 Chú Giải Dhammapada - 1 6203 Chú Giải Dhammapada - 2 6204 Chú Giải Udāna 6205 Chú Giải Itivuttaka 6206 Chú Giải Suttanipāta - 1 6207 Chú Giải Suttanipāta - 2 6208 Chú Giải Vimānavatthu 6209 Chú Giải Petavatthu 6210 Chú Giải Theragāthā - 1 6211 Chú Giải Theragāthā - 2 6212 Chú Giải Therīgāthā 6213 Chú Giải Apadāna - 1 6214 Chú Giải Apadāna - 2 6215 Chú Giải Buddhavaṃsa 6216 Chú Giải Cariyāpiṭaka 6217 Chú Giải Jātaka - 1 6218 Chú Giải Jātaka - 2 6219 Chú Giải Jātaka - 3 6220 Chú Giải Jātaka - 4 6221 Chú Giải Jātaka - 5 6222 Chú Giải Jātaka - 6 6223 Chú Giải Jātaka - 7 6224 Chú Giải Mahāniddesa 6225 Chú Giải Cūḷaniddesa 6226 Chú Giải Paṭisambhidāmagga - 1 6227 Chú Giải Paṭisambhidāmagga - 2 6228 Chú Giải Nettippakaraṇa	6301 Phụ Chú Giải Nettippakaraṇa 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi - 1 7107 Yamaka Pāḷi - 2 7108 Yamaka Pāḷi - 3 7109 Paṭṭhāna Pāḷi - 1 7110 Paṭṭhāna Pāḷi - 2 7111 Paṭṭhāna Pāḷi - 3 7112 Paṭṭhāna Pāḷi - 4 7113 Paṭṭhāna Pāḷi - 5	7201 Chú Giải Dhammasaṅgaṇi 7202 Chú Giải Sammohavinodanī 7203 Chú Giải Pañcapakaraṇa	7301 Phụ Chú Giải Gốc Dhammasaṅgaṇī 7302 Phụ Chú Giải Gốc Vibhaṅga 7303 Phụ Chú Giải Gốc Pañcapakaraṇa 7304 Phụ Chú Giải Tiếp Theo Dhammasaṅgaṇī 7305 Phụ Chú Giải Tiếp Theo Pañcapakaraṇa 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Phụ Chú Giải Cổ Điển Abhidhammāvatāra 7309 Abhidhammamātikāpāḷi