Namo tassa bhagavato arahato sammāsambuddhassa

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

Vinayapiṭake

In the Vinaya Piṭaka.

Vinayavinicchaya-ṭīkā (dutiyo bhāgo)

Subcommentary on the Vinayavinicchaya (Second Part)

Pāṭidesanīyakathāvaṇṇanā

Commentary on the Pāṭidesanīya Discourses.

1830-1. Evaṃ [Pg.1] nātisaṅkhepavitthāranayena dvenavuti pācittiyāni dassetvā tadanantaraṃ niddiṭṭhe pāṭidesanīye dassetumāha ‘‘yo cantaraghara’’ntiādi. Tattha antaragharanti rathikādimāha. Yathāha ‘‘antaragharaṃ nāma rathikā byūhaṃ siṅghāṭakaṃ ghara’’nti.

1830-1. Having thus shown the ninety-two Pācittiya rules in a manner neither too brief nor too elaborate, he next says, 'Yo antaraghara,' etc., to show the Pāṭidesanīya rules specified thereafter. Herein, 'antaraghara' means a street and so on. As it is said: 'Antaraghara means a street, a byūha, a crossroads, a house.'

Yo pana bhikkhu antaragharaṃ paviṭṭhāya aññātikāya bhikkhuniyā hatthato yaṃ kiñci khādanaṃ, bhojanampi vā sahatthā paṭiggaṇheyya, tassa bhikkhuno gahaṇe dukkaṭaṃ, bhoge ajjhohāre pāṭidesanīyaṃ siyāti yojanā.

A monk who, having entered an inhabited area, should receive with his own hand any hard food or soft food from the hand of an unrelated nun, for that monk there is a dukkaṭa offense in the act of receiving, and in consuming and swallowing it, there would be a pāṭidesanīya offense. This is the interpretation.

Ito paṭṭhāya catasso gāthā uppaṭipāṭiyā potthakesu likhitā, tāsaṃ ayaṃ paṭipāṭi – ‘‘etthantaraghara’’nti tatiyā, ‘‘tasmā bhikkhuniyā’’ti catutthī, ‘‘rathikādīsū’’ti pañcamī[Pg.2], ‘‘rathikāyapi vā’’ti chaṭṭhī. Paṭipāṭi panāyaṃ mātikaṭṭhakathakkamena veditabbā. Imāya paṭipāṭiyā tāsaṃ atthavaṇṇanā hoti –

From this point onwards, four verses are written out of order in the books. Their proper order is as follows: 'etthantaraghara' is the third, 'tasmā bhikkhuniyā' is the fourth, 'rathikādīsū' is the fifth, and 'rathikāyapi vā' is the sixth. This order, however, should be understood according to the sequence of the Mātikā commentary. According to this proper order, the explanation of their meaning is as follows:

1832-3. Purimagāthādvayena padabhājanāgatasāmaññavinicchayaṃ dassetvā idāni aṭṭhakathāgataṃ visesaṃ dassetumāha ‘‘etthā’’tiādi. Tattha etthāti imasmiṃ paṭhamapāṭidesanīyasikkhāpade. Tassāti aññātikabhikkhuniyā. Vākyatoti ‘‘antaragharaṃ paviṭṭhāyā’’ti vacanato. Hi-saddo hetumhi. Yasmā bhikkhussa ṭhitaṭṭhānaṃ nappamāṇanti aṭṭhakathāya (pāci. aṭṭha. 553) vaṇṇitaṃ, tasmā ārāmādīsu ṭhatvā dentiyā bhikkhuniyā hatthato vīthiādīsu ṭhatvā yo paṭiggaṇheyya ce, evaṃ paṭiggaṇhato tassa bhikkhuno na dosoti yojanā. Paribhogassa paṭiggahaṇamūlakattā na doso. ‘‘Paṭiggaṇhato’’ti iminā paribhoge pāṭidesanīyābhāvo ca dīpito hoti.

1832-3. Having shown the general analysis from the division of terms through the previous two verses, now, to show the specific detail as found in the commentary, it says 'here,' and so on. Herein, 'here' refers to this first Pāṭidesanīya training rule. 'Of her' means of an unrelated bhikkhunī. 'By the statement' refers to the words 'having entered an inhabited area.' The word 'hi' indicates a reason. Because it is described in the commentary (Pāc. Aṭṭha. 553) that 'a bhikkhu’s standing place is not the measure,' therefore, if a bhikkhu, while standing on a road or the like, receives from the hand of a bhikkhunī who is giving while standing in a monastery or the like, there is no offense for that bhikkhu who so receives; this is the interpretation. Since consuming is rooted in the act of receiving, there is no offense. By the phrase 'for the one who receives,' the absence of a Pāṭidesanīya offense in consuming is also indicated.

1834. Sace bhikkhunī rathikādīsu ṭhatvā bhojanaṃ deti, bhikkhu antarārāme ṭhatvā paṭiggaṇhāti ce, tassa āpattīti yojanā. Gāthābandhavasena ‘‘bhikkhuni bhojana’’nti rassattaṃ. Āpattīti ca paṭiggahaṇaparibhogesu dukkaṭapāṭidesanīyāpattiyo sandhāya vuttaṃ.

1834. If a bhikkhunī, standing on a street or the like, gives food, and a bhikkhu, standing within the monastery, receives it, there is an offense for him; this is the interpretation. For the sake of the verse’s meter, 'bhikkhuni bhojana' is shortened. And 'offense' is said with reference to the dukkaṭa and Pāṭidesanīya offenses related to receiving and consuming.

1835. Rathikādīsu ṭhatvā bhikkhunī bhojanaṃ deti ce, taṃ rathikāyapi vā…pe… ayaṃ nayoti yojanā. Tattha rathikāti racchā. Byūhanti anibbijjhitvā ṭhitā gatapaccāgataracchā. Sandhi nāma gharasandhi. Siṅghāṭakanti catukkoṇaṃ vā tikoṇaṃ vā maggasamodhānaṭṭhānaṃ. Ayaṃ nayoti ‘‘āpattī’’ti anantaragāthāya vuttanayo.

1835. If a bhikkhunī, standing on a street or the like, gives food, that is explained by the verse 'whether on that street or…' and so on; this is the method. This is the interpretation. Herein, 'rathikā' means a road. 'Byūha' refers to a road where people come and go, standing without being blocked. 'Sandhi' means the junction of houses. 'Siṅghāṭaka' means a four-cornered or three-cornered place where roads meet. 'This method' refers to the method stated in the immediately preceding verse, 'there is an offense.'

1837. Āmisena [Pg.3] asambhinnarasaṃ sandhāya idaṃ dukkaṭaṃ bhāsitaṃ. Āmisena sambhinne ekarase yāmakālikādimhi paṭiggahetvā ajjhohāre pāṭidesanīyāpatti siyāti yojanā.

1837. This dukkaṭa offense is stated with reference to a taste not mixed with food. If, when the taste is mixed with food into a single flavor, one receives it as a yāmakālika item or the like and consumes it, there would be a pāṭidesanīya offense; this is the interpretation.

1838. Ekatoupasampannahatthatoti bhikkhunīnaṃ santike upasampannāya hatthato. Yathāha ‘‘ekatoupasampannāyāti bhikkhunīnaṃ santike upasampannāyā’’ti (pāci. aṭṭha. 553). Bhikkhūnaṃ santike upasampannāya pana yathāvatthukamevāti.

1838. 'From the hand of one ordained on one side' means from the hand of one ordained in the presence of bhikkhunīs. As stated: '‘Ekatoupasampannāyā’ means ordained in the presence of bhikkhunīs' (Pāc. Aṭṭha. 553). But for one ordained in the presence of bhikkhus, it is just as the case stands.

1839. Aññātikāya ñātikasaññissa, tatheva vimatissa ca dukkaṭanti yojanā.

1839. For one who perceives a non-relative as a relative, and similarly for one who is uncertain, there is a dukkaṭa offense; this is the interpretation.

1840. Aññātikāya dāpentiyā bhūmiyā nikkhipitvā dadamānāya vā antarārāmādīsu ṭhatvā dentiyā paṭiggaṇhato bhikkhussa anāpattīti yojanā. Antarārāmādīsūti ettha ādi-saddena bhikkhunupassayatitthiyaseyyāpaṭikkamanādiṃ saṅgaṇhāti. Paṭikkamanaṃ nāma bhojanasālā.

1840. For a bhikkhu who receives from an unrelated woman who gives food by placing it on the ground, or who gives it while standing within a monastery or the like, there is no offense; this is the interpretation. Herein, in 'within a monastery, etc.,' the word 'etc.' includes a bhikkhunī's dwelling, a lodging for ascetics of other sects, a refectory, and so on. 'Paṭikkamana' means a dining hall.

1841. Gāmato bahi nīharitvā detīti yojanā.

1841. 'She gives it after taking it outside the village'; this is the interpretation.

1842. Hatthatoti ettha ‘‘gahaṇe’’ti seso. Tathāti anāpatti. Samuṭṭhānaṃ idaṃ sikkhāpadaṃ eḷakalomena samaṃ matanti yojanā.

1842. Here, in 'from the hand,' the word 'in receiving' is to be understood. 'Thus' means there is no offense. The origin of this training rule is considered to be the same as that concerning goat's wool; this is the interpretation.

Paṭhamapāṭidesanīyakathāvaṇṇanā.

The Explanation of the Discussion on the First Pāṭidesanīya Rule.

1843-4. Avutteti vakkhamānanayena avutte. Ekenapi ca bhikkhunāti sambandho. Apasakkāti apagaccha. Ādi-atthavācinā iti-saddena ‘‘apasakka tāva, bhagini, yāva bhikkhū bhuñjantī’’ti vākyaseso saṅgahitoti daṭṭhabbo. Iminā apasādanākāro [Pg.4] sandassito. ‘‘Ekenapi ca bhikkhunā’’ti iminā avakaṃso dassito. Ukkaṃso pana ‘‘tehi bhikkhūhi sā bhikkhunī apasādetabbā’’ti pāḷitopi daṭṭhabbo. ‘‘Āmisa’’nti sāmaññavacanepi pañcannaṃ bhojanānaṃ aññatarasseva gahaṇaṃ. Yathāha ‘‘pañcannaṃ bhojanānaṃ aññatarenā’’ti. Bhogeti ca ekatoupasampannanti ca vuttatthameva.

1843-4. 'Avutte' means unsaid, by the method to be stated. 'Ekenapi ca bhikkhunā' is the connection. 'Apasakka' means 'go away.' It should be understood that by the word 'iti,' which indicates 'and so on,' the remainder of the sentence, 'Go away for a while, sister, until the bhikkhus eat,' is included. By this, the manner of dismissal is shown. By 'even by one bhikkhu,' the minimum case is shown. The maximum case, however, should also be seen from the Pāli text: 'That bhikkhunī should be dismissed by those bhikkhus.' Although 'āmisa' is a general term, what is accepted is only one of the five kinds of food. As it is said, 'by one of the five kinds of food.' 'Bhoge' and 'ekatoupasampanna' have the meaning already stated.

1845. Tathevāti dukkaṭaṃ. Tatthāti anupasampannāya.

1845. 'Tatheva' means a dukkaṭa offense. 'Tattha' refers to an unordained woman.

1846. Attano bhatte dinnepi iminā sikkhāpadena anāpatti, purimasikkhāpadena pana āpattisambhavā ‘‘na detī’’ti vuttaṃ. Yathāha ‘‘attano bhattaṃ dāpeti, na detīti ettha sacepi attano bhattaṃ deti, iminā sikkhāpadena anāpattiyeva, purimasikkhāpadena āpattī’’ti (pāci. aṭṭha. 558). Tathāti anāpatti. Ubhayasikkhāpadehipi anāpattiṃ dassetumāha ‘‘padeti ce’’ti. Yathāha ‘‘aññesaṃ bhattaṃ deti, na dāpetīti ettha pana sacepi dāpeyya, iminā sikkhāpadena āpatti bhaveyya, dentiyā pana neva iminā, na purimena āpattī’’ti.

1846. Even if one gives from one's own meal, there is no offense according to this training rule. However, because an offense is possible according to the previous training rule, it is stated: 'she does not give.' As explained: 'Here, regarding

1847. Bhikkhunī yaṃ na dinnaṃ, taṃ dāpeti, yattha vā na dinnaṃ, tattha dāpeti, tampi sabbesaṃ mittāmittānaṃ samaṃ dāpeti, tatthāpi anāpatti.

1847. If a bhikkhunī causes something not given to be given, or causes it to be given where it has not been given, and even if she causes it to be given equally to all, friends and non-friends alike, in that case also there is no offense.

1848. Sikkhamānā vā sāmaṇerikā vā ‘‘idha sūpaṃ detha, odanaṃ dethā’’ti vosāsantī vidhānaṃ karontī ṭhitā, taṃ anapasādentassa anāpatti. Pañceva bhojanāni vinā aññaṃ vosāsantiṃ bhikkhuniṃ anapasādentassa anāpatti. Anapasādentassa ummattakādinopi anāpattīti yojanā.

1848. If a female probationer or a female novice is standing and giving instructions, saying, 'Give soup here, give rice here,' and arranging the distribution, there is no offense for one who does not dismiss her. If a bhikkhunī gives instructions regarding anything other than the five kinds of food, there is no offense for one who does not dismiss her. For one who does not dismiss a person who is insane, and so on, there is also no offense; this is the interpretation.

1849. Samuṭṭhānanti [Pg.5] ettha ‘‘imassā’’ti seso. Bhojanaṃ kiriyaṃ, vosāsantiyā anivāraṇaṃ akiriyanti evamidaṃ kriyākriyaṃ.

1849. Here, in 'origin,' the word 'of this' is to be understood. Eating is an action; not preventing her who is instructing is inaction. Thus, this is from action and inaction.

Dutiyapāṭidesanīyakathāvaṇṇanā.

The Explanation of the Discussion on the Second Pāṭidesanīya Rule.

1850-1. Sekkhanti sammateti ‘‘sekkhasammataṃ nāma kulaṃ yaṃ kulaṃ saddhāya vaḍḍhati, bhogena hāyati, evarūpassa kulassa ñattidutiyena kammena sekkhasammuti dinnā hotī’’ti (pāci. 567) vuttaṃ idaṃ kulaṃ sekkhasammataṃ nāma. Tenāha ‘‘laddhasammutike kule’’ti. Laddhā sammuti yenāti viggaho. Gharūpacāraṃ okkante nimantitopi animantitova hotīti āha ‘‘gharūpacārokkamanā pubbevā’’ti. Yathāha ‘‘animantito nāma ajjatanāya vā svātanāya vā animantito, gharūpacāraṃ okkamante nimanteti, eso animantito nāmā’’ti (pāci. 567).

1850-1. A 'sekkhasammata' family is defined as follows: "A family is called 'sekkhasammata' when that family grows in faith but declines in wealth, and the designation of 'sekkhasammata' has been given to such a family by a formal act having the notification as its second part" (Pāc. 567). This is the kind of family called 'sekkhasammata.' Therefore, it is said: "in a family that has obtained the designation." The analysis is: "that by which the designation is obtained." He says, "entering the house-precinct beforehand," because when one has entered the house-precinct, even if invited, one is as if uninvited. As it is said: "'Uninvited' means not invited for today or for tomorrow; when one enters the house-precinct, one makes an invitation; this is what is called 'uninvited'" (Pāc. 567).

‘‘Agilāno nāma yo sakkoti piṇḍāya caritu’’nti vuttattā bhikkhāya carituṃ samattho agilāno nāma. Gahetvāti sahatthā paṭiggahetvā. ‘‘Āmisa’’nti iminā sambandho. Yathāha ‘‘khādanīyaṃ vā bhojanīyaṃ vā sahatthā paṭiggahetvā’’ti (pāci. 567). Gahaṇeti ettha ‘‘āhāratthāyā’’ti seso.

Because it is said, '"Not ill" means one who is able to go for alms-food,' one who is able to go for alms is called 'not ill.' 'Having taken' means having received with one's own hand. This is connected with 'food.' As it is said: 'having received hard food or soft food with one's own hand' (Pāc. 567). In 'taking,' 'for the purpose of nourishment' is the remainder.

1853. Tatthāti asekkhasammate kule. Tatheva paridīpitanti dukkaṭaṃ paridīpitaṃ.

1853. 'There' means in a family designated for trainees. 'In the same way, it is explained' means a dukkaṭa offense is explained.

1854. Nimantitassa vāti ettha vā-saddena nimantitassa avasesaṃ gaṇhāti. Yathāha ‘‘nimantitassa vā gilānassa vā sesakaṃ bhuñjatī’’ti. Aññesaṃ bhikkhā tattha dīyatīti yojanā. Tatthāti tasmiṃ sekkhasammate kule.

1854. 'Or for one who is invited': here, by the word 'or,' it includes the remainder for one who is invited. As it is said: 'eats the remainder of one who is invited or of a sick person.' The construction is: 'alms are given to others there.' 'There' means in that family designated for trainees.

1855. Yattha [Pg.6] katthacīti āsanasālādīsu yattha katthaci. Niccabhattādike vāpīti ettha ādi-saddena salākabhattapakkhikauposathikapāṭipadikabhattānaṃ gahaṇaṃ.

1855. 'Wherever' means wherever in places such as a sitting hall. 'Or in a regular meal, etc.': here, by the word 'etc.,' ticket-meals, fortnightly meals, Uposatha-day meals, and first-day-of-the-fortnight meals are included.

1856. Dvāreti ettha ‘‘ṭhapetvā’’ti seso. Sampatteti ettha ‘‘pacchā’’ti seso. Yathāha ‘‘sacepi anāgate bhikkhumhi paṭhamaṃyeva nīharitvā dvāre ṭhapetvā pacchā sampattassa denti, vaṭṭatī’’ti (pāci. aṭṭha. 569).

1856. 'At the door': here, 'having placed' is the remainder. 'When he has arrived': here, 'afterward' is the remainder. As it is said: 'Even if, when a bhikkhu has not yet arrived, they first take it out, place it at the door, and afterward give it to him when he has arrived, it is allowable' (Pāc. Aṭṭha. 569).

1857. Mahāpaccariyā(paāci. aṭṭha. 569) gatavinicchayaṃ dassetumāha ‘‘bhikkhu’’ntiādi. Samuṭṭhāneḷakūpamanti samuṭṭhānato eḷakalomasikkhāpadasadisanti attho.

1857. To show the decision arrived at in the Mahāpaccarī (Pāc. Aṭṭha. 569), he says, 'a bhikkhu,' etc. 'Like the sheep's wool case in origin' means that in its origin, it is similar to the training rule on sheep's wool.

Tatiyapāṭidesanīyakathāvaṇṇanā.

The commentary on the third Pāṭidesanīya.

1858-9. ‘‘Pañcannaṃ paṭisaṃviditaṃ, etaṃ appaṭisaṃviditaṃ nāmā’’ti vacanato ca idhāpi ‘‘sahadhammikañāpita’’nti vakkhamānattā ca agahaṭṭha-saddena paribbājakānaṃ gahaṇaṃ. Vuttameva nayaṃ vohārantarena dassetumāha ‘‘itthiyā purisena vā’’ti. ‘‘Yāni kho pana tāni āraññakāni senāsanānī’’ti (pāci. 573) vacanato ārāmanti āraññakārāmamāha. Sace evamārocitaṃ paṭisaṃviditanti hi vuttaṃ padabhājaneti (pāci. 573) yojanā. Paṭisaṃviditanti pageva niveditaṃ.

Because of the statement, 'What is made known to the five is called "not made known",' and because it will be stated here as 'informed by a co-religionist,' by the word 'non-householder' (agahaṭṭha), wanderers are included. To show this same method with a different expression, he says, 'by a woman or a man.' From the statement, 'Whatever those forest lodgings are' (Pāc. 573), by 'monastery' (ārāma), he means a forest monastery. The construction is: 'If it is thus announced, it is "made known," for this is indeed stated in the word-analysis' (Pāc. 573). 'Made known' means informed beforehand.

1860. Pacchā yathārocitaṃ tameva vā tassa ca parivāraṃ katvā aññaṃ bahuṃ vā āharīyatu, tampi paṭisaṃveditaṃ nāmāti yojanā.

1860. The construction is: 'Later, according to what was announced, let that very thing be brought, or making that an accessory, let much else be brought—that too is called "made known".'

1861. Yāguyā viditaṃ katvāti ettha ‘‘taṃ ṭhapetvā’’ti idaṃ sāmatthiyā labbhati. Idampi viditaṃ kurundiyaṃ vaṭṭatīti vuttanti yojanā.

1861. 'Having made it known by means of gruel': here, 'excluding that' is obtained by implication. The construction is: 'This too is known, and it is said in the Kurundī that it is allowable'.

1862. Panāti [Pg.7] api-saddattho. Aññānipi kulānīti yojanā. Ettha ‘‘asukaṃ nāma kulaṃ paṭisaṃveditaṃ katvā khādanīyādīni gahetvā gacchatīti sutvā’’ti (pāci. aṭṭha. 573) aṭṭhakathāseso. Tenāti katapaṭisaṃveditena. Tampi ca sabbaṃ vaṭṭatīti yojanā.

1862. 'Pana' has the meaning of the word 'api' (also). The construction is: 'other families too.' Here, the remainder from the commentary is: 'having heard that, having informed such and such a family, he goes, taking hard food, etc.' (Pāc. Aṭṭha. 573). 'By that' means by that which has been made known. The construction is: 'And all of that is also allowable'.

1863. Evaṃ yaṃ anārocitanti ‘‘ārāmaṃ vā upacāraṃ vā pavisitvā’’tiādinā nayena yaṃ paṭhamaṃ aniveditaṃ. ‘‘Eva’’nti idaṃ ‘‘yaṃ ārāmamanābhata’’nti imināpi yojetabbaṃ. Evanti ‘‘tassa parivāraṃ katvā’’tiādinā pakārena. ‘‘Taṃ asaṃviditaṃ nāmā’’ti idaṃ ‘‘sahadhammikañāpita’’nti imināpi yojetabbaṃ. Yathāha ‘‘pañcannaṃ paṭisaṃviditaṃ, etaṃ appaṭisaṃviditaṃ nāmā’’ti (pāci. 573). Aṭṭhakathāyañca ‘‘pañcannaṃ paṭisaṃviditanti pañcasu sahadhammikesu yaṃ kiñci pesetvā ‘khādanīyaṃ vā bhojanīyaṃ vā āharissāmā’ti paṭisaṃviditaṃ katampi appaṭisaṃviditamevāti attho’’ti (pāci. aṭṭha. 573) vuttaṃ.

1863. Thus, 'what is not announced' means that which was not informed beforehand, in the manner of 'having entered a monastery or its vicinity,' etc. This 'thus' (evaṃ) should also be connected with 'what is brought into the monastery.' 'Thus' means in the manner of 'making it an accessory,' etc. 'That is called "not made known"' should also be connected with 'informed by a co-religionist.' As it is said: 'What is made known to the five is called "not made known"' (Pāc. 573). And in the commentary it is said: '"Made known to the five" means: even if something is made known among the five co-religionists by sending a message, "We will bring hard food or soft food," it is still "not made known"; this is the meaning' (Pāc. Aṭṭha. 573).

1864. Kārāpetvāti ettha ‘‘paṭisaṃvidita’’nti seso.

1864. 'Having caused it to be done': here, 'made known' is the remainder.

1865. Bhikkhunā vā gantvā antarāmagge gahetabbanti yojanā. Evamakatvāti ‘‘bahiārāmaṃ pesetvā’’tiādinā vuttavidhānaṃ akatvā. Upacāratoti ettha bhummatthe to-paccayo veditabbo.

1865. The construction is: 'Or a bhikkhu, having gone, should receive it on the path in between.' 'Not having done so' means not having performed the procedure stated, beginning with 'having sent it outside the monastery.' 'From the vicinity' (upacārato): here, the suffix '-to' should be understood in the locative sense.

1868. ‘‘Paṭisaṃvidite’’tiādīnaṃ padānaṃ ‘‘anāpatte vā’’ti iminā sambandho. Paṭisaṃviditeti ettha ‘‘gilānassā’’ti seso. Paṭisaṃvidite anāpatti, gilānassāpi anāpatti, appaṭisaṃviditepi tassa paṭisaṃviditassa avasesake vā gilānassa avasesake vā anāpatti evāti sambandho[Pg.8]. Yathāha anāpattivāre ‘‘paṭisaṃviditassa vā gilānassa vā sesakaṃ bhuñjatī’’ti (pāci. 575). Bahārāme paṭiggahetvā antoyeva bhuñjato assa anāpattīti yojanā. Gahetvā vāti ettha vā-saddo ‘‘tassā’’tiādīsupi yojetabbo.

1868. The words beginning with 'when it is made known' are connected with 'or there is no offense.' Here, in 'when it is made known,' 'for a sick person' is the remainder. The connection is: there is no offense when it is made known; there is no offense for a sick person; and even when it is not made known, there is no offense regarding the remainder of that which was made known or the remainder of a sick person's food. As it is said in the section on no-offense: 'eats the remainder of one to whom it was made known or of a sick person' (Pāc. 575). The construction is: for one who receives it outside the monastery and eats it right inside, there is no offense. 'Or having taken': here, the word 'or' should also be connected with 'of that,' etc.

1869. Tatthāti tasmiṃ āraññakārāme. Khādato anāpatti evāti yojanā, tattha ‘‘aññena kappiyaṃ katvā dinnānī’’ti seso.

1869. 'There' means in that forest monastery. The construction is: for one who eats, there is no offense. There, the remainder is: '[fruits] given after having been made allowable by another'.

Catutthapāṭidesanīyakathāvaṇṇanā.

The commentary on the fourth Pāṭidesanīya.

Iti vinayatthasārasandīpaniyā vinayavinicchayavaṇṇanāya

Thus in the Vinayatthasārasandīpanī, the commentary on the Vinayavinicchaya,

Pāṭidesanīyakathāvaṇṇanā niṭṭhitā.

The commentary on the Pāṭidesanīya is finished.

Sekhiyakathāvaṇṇanā

The Commentary on the Sekhiya Rules

1870. Evaṃ pāṭidesanīyavinicchayaṃ dassetvā tadanantaraṃ uddiṭṭhānaṃ sekhiyānaṃ vinicchayaṃ dassetumāha ‘‘yo anādariyenevā’’tiādi. Yoti thero vā navo vā majjhimo vā. Ettha anādariyaṃ nāma sañcicca āpattiāpajjanaṃ, nivāsanādivatthassa uggahaṇe nirussāhañca. Pacchatopi vāti ettha vā-saddena ‘‘passatopi vā’’ti idaṃ saṅgaṇhāti. Tassa cāti ettha ca-saddo vakkhamānasamuccayo.

1870. Having thus shown the analysis of the Pāṭidesanīya, in order to then show the analysis of the Sekhiyas which were recited next, he says, 'Whoever out of disrespect…,' etc. 'Whoever' means an elder, a new bhikkhu, or one of middle standing. Here, 'disrespect' means intentionally committing an offense, and a lack of effort in taking up the matter of the lower robe, etc. 'Or from behind': here, by the word 'or,' it includes 'or from the side.' 'And of that': here, the word 'and' (ca) is for combining with what will be said.

1871. Na kevalaṃ vuttanayena nivāsentasseva hoti, khandhakāgatahatthisoṇḍādiākārenāpi nivāsentassa dukkaṭaṃ hotīti āha ‘‘hatthisoṇḍādī’’tiādi. Hatthisoṇḍādinivāsanaṃ parato khuddakavatthukkhandhake (cūḷava. 280) āvi [Pg.9] bhavissati. Parimaṇḍalanti samantato maṇḍalaṃ katvā. Vatthabbanti nivatthabbaṃ nivāsetabbanti attho.

1871. It is not only for one who wears it in the stated manner; he says, 'like an elephant's trunk,' etc., to show that there is also a dukkaṭa offense for one who wears it in the manner of an elephant's trunk, etc., which comes in the Khandhaka. Wearing it like an elephant's trunk, etc., will become clear later in the Khuddakavatthukkhandhaka (Cūḷavagga 280). 'Evenly all around' means making it circular on all sides. 'Should be worn' means it should be put on; this is the meaning.

1872. Jāṇumaṇḍalato heṭṭhāti ettha ‘‘jaṅghaṭṭhisīsato paṭṭhāyā’’ti seso. Aṭṭhaṅgulappamāṇakanti vaḍḍhakiaṅgulena aṭṭhaṅgulamattanti ācariyā. ‘‘Yo pana sukkhajaṅgho vā mahāpiṇḍikamaṃso vā hoti, tassa sāruppatthāya jāṇumaṇḍalato aṭṭhaṅgulādhikampi otāretvā nivāsetuṃ vaṭṭatī’’ti (pāci. aṭṭha. 576) aṭṭhakathaṃ saṅgaṇhitumāha ‘‘tato ūnaṃ na vaṭṭatī’’ti.

1872. 'Below the kneecap': here, 'covering the top of the shinbone' is the remainder. 'A measure of eight finger-breadths': the teachers say this means a measure of eight finger-breadths by a carpenter's finger-breadth. In order to include the commentary which states, 'But for one who has thin shins or large calf muscles, it is allowable, for the sake of suitability, to lower it and wear it even more than eight finger-breadths below the kneecap' (Pāc. Aṭṭha. 576), he says, 'Less than that is not allowable'.

1873. Asañcicca aparimaṇḍalaṃ nivāsentassa anāpattīti yojanā. Evamuparipi. Asañciccāti ‘‘aparimaṇḍalaṃ nivāsessāmī’’ti evaṃ asañcicca, atha kho ‘‘parimaṇḍalaṃyeva nivāsessāmī’’ti virajjhitvā aparimaṇḍalaṃ nivāsentassa anāpatti. Asatissāpīti aññavihitassāpi tathā nivāsentassa anāpatti. Ajānantassāti kevalaṃ parimaṇḍalaṃ nivāsetuṃ ajānantassa anāpatti. Apica nivāsanavattaṃ uggahetabbaṃ. Uggahitavattopi sace ‘‘āruḷha’’nti vā ‘‘oruḷha’’nti vā na jānāti, tassāpi anāpattiyeva. Gilānassāti yassa jaṅghāya vā pāde vā vaṇo hoti, tassa ukkhipitvā vā otāretvā vā nivāsentassa anāpatti. Pādoti cettha pādasamīpaṃ adhippetaṃ. Āpadāsūti vāḷā vā corā vā anubandhanti, evarūpāsu āpadāsu anāpatti.

1873. The construction is: there is no offense for one who unintentionally wears it unevenly. The same applies above. 'Unintentionally' means not intending, 'I will wear it unevenly,' but rather intending, 'I will wear it evenly,' and then making a mistake and wearing it unevenly; there is no offense. 'Due to lack of mindfulness' means there is no offense for one who wears it thus while distracted. 'For one who does not know' means there is no offense for one who simply does not know how to wear it evenly. Moreover, the proper manner of wearing the lower robe should be learned. Even if one has learned the proper manner but does not know whether it is 'raised' or 'lowered,' there is still no offense for him. 'For a sick person' means for one who has a wound on his lower leg or foot, there is no offense for wearing it, whether lifting or lowering it. Here, 'foot' refers to the area near the foot. 'In emergencies' means when wild animals or thieves are in pursuit; in such emergencies, there is no offense.

Parimaṇḍalakathāvaṇṇanā.

The Exposition of the Discourse on Evenness.

1874. Ubho koṇe samaṃ katvāti pārupanassa ekaṃse katassa piṭṭhipasse, udarapasse ca olambamāne ubho [Pg.10] kaṇṇe hatthipiṭṭhe gaṇḍā viya samaṃ katvā. Parimaṇḍalaṃ katvāti etasseva atthapadaṃ. Sādaranti bhāvanapuṃsakaniddeso. Sādaraṃ vā pārupitabbanti yojanā, sādaraṃ pārupanaṃ kattabbanti attho. Evaṃ akarontassāti pārupanavatte ādaraṃ janetvā evaṃ apārupantassa.

1874. 'Having made both corners even' means having made equal both edges of the robe, which is placed on one shoulder, hanging down at the back and front, like the frontal bosses on an elephant’s head. 'Having made it even' is a term with the same meaning as this. 'Sādaraṃ' is an adverbial usage in the neuter gender. The construction is 'or one should wear it with respect,' meaning one should perform the act of wearing with respect. 'Not doing thus' means not wearing it thus, having aroused respect for the proper manner of wearing the robe.

1875. ‘‘Parimaṇḍalaṃ nivāsessāmīti sikkhā karaṇīyā’’ti (pāci. 576) vā ‘‘parimaṇḍalaṃ pārupissāmīti sikkhā karaṇīyā’’ti (pāci. 577) vā ‘‘antaraghare’’ti avisesetvā vuttattā āha ‘‘avisesena vutta’’nti. Idaṃ sikkhāpadadvayaṃ yasmā avisesena vuttaṃ, tasmā ghare, vihāre vā kātabbaṃ parimaṇḍalanti yojanā. Ghareti antaraghare. Vihāre vāti buddhupaṭṭhānādikālaṃ sandhāya vuttaṃ. Parimaṇḍalaṃ kattabbanti parimaṇḍalameva nivāsetabbaṃ pārupitabbanti attho.

1875. Since it is stated without specifying 'inside the house' in 'The training rule to be observed: "I will wear the lower robe evenly"' (Pāc. 576) or 'The training rule to be observed: "I will wear the upper robe evenly"' (Pāc. 577), he says, 'stated without distinction.' Since these two training rules are stated without distinction, the construction is that they should be followed evenly both in the house and in the monastery. 'In the house' means inside the house. 'Or in the monastery' is stated with reference to times such as attending upon the Buddha. 'One should make it even' means the lower robe should be worn evenly, and the upper robe should be worn evenly.

Dutiyaṃ.

The second.

1876. Ubho koṇe samaṃ katvāti sambandho. Gīvameva ca anuvātena chādetvāti yojanā.

1876. 'Making both corners equal' is the connection. The construction is 'and covering the neck with the flap.'

1877. Tathā akatvāti yathāvuttavidhānaṃ akatvā. Jattūnipīti ubho aṃsakūṭānipi. Urampi cāti hadayampi. Vivaritvāti appaṭicchādetvā. Yathākāmanti icchānurūpaṃ. Gacchatoti ettha ‘‘antaraghare’’ti seso. Antaragharaṃ nāma gāme vā hotu vihāre vā, pacitvā bhuñjitvā gihīnaṃ vasanaṭṭhānaṃ.

1877. 'Not doing so' means not doing according to the method stated before. 'Even the shoulders' refers to both shoulder joints. 'And the chest' means the heart. 'Leaving it open' means not covering it. 'As one wishes' means according to desire. Here, the remainder of the phrase for 'walking' is 'inside a house.' 'Inside a house' means any dwelling, whether in a village or monastery, a place where householders live, cooking and eating.

Tatiyaṃ.

The third.

1878-9. ‘‘Maṇibandhato’’ti imināpi ‘‘heṭṭhā’’ti yojetabbaṃ. Vāsūpagassāti ettha ‘‘kāyaṃ vivaritvā nisīdato’’ti [Pg.11] seso. Vāsūpago nāma rattivāsatthāya upagato, etena vāsatthāya antaragharaṃ upagacchantena suppaṭicchanneneva upagantabbanti dīpitaṃ hoti, eteneva vāsūpagatassa santikaṃ upagatassa yathākāmaṃ gamane na dosoti ca vuttameva hoti. Tenāha gaṇṭhipade ‘‘ekadivasampi vāsūpagatassa santikaṃ yathāsukhaṃ gantuṃ vaṭṭati, ko pana vādo catupañcāhaṃ vāsamadhiṭṭhāya vasitabhikkhūnaṃ santika’’nti.

1878-9. With 'from the wrist,' 'below' should also be connected. Here, the remainder of the phrase for 'vāsūpagassa' is 'of one who sits down with the body exposed.' 'Vāsūpaga' means one who has approached for an overnight stay. By this, it is shown that one should enter well-covered when entering a house for lodging. By this, it is also stated that there is no fault in going as one pleases to the vicinity of one who has approached for lodging. Therefore, in the Gaṇṭhipada, it is said: 'Even for a single day, it is permissible to go as one pleases to the vicinity of one who has approached for lodging; how much more so to the vicinity of those monks who have determined their lodging for four or five days!'

Catutthaṃ.

The fourth.

1880. Suvinītenāti hatthapādānaṃ akīḷāpaneneva suṭṭhu vinītena.

1880. 'Well-disciplined' means being well-disciplined by not moving one's hands and feet playfully.

Pañcamaṃ.

The fifth.

1881. Gāthābandhavasena ‘‘satīmatā’’ti dīgho kato. Avikārenāti taṃtadavalokāsahitena. Yugaṃ mattā pamāṇaṃ etassāti yugamattaṃ, rathayugaṃ catuhatthappamāṇaṃ, tattakaṃ padesaṃ. Pekkhināti olokentena. ‘‘Bhikkhunā okkhittacakkhunā’’ti padacchedo.

1881. For the sake of the verse meter, 'satīmatā' is lengthened. 'Without alteration' means without looking here and there. 'Yugamatta' means having the measure of a yoke; a chariot-yoke is four cubits in length, that much space. 'Pekkhinā' means by one who is looking. 'By a monk with downcast eyes' is the word division.

1882. Antaraghare yattha katthacipi ekasmimpi ṭhāne ṭhatvāti yojanā. Evaṃ vuttepi tathārūpe antarāye sati gacchatopi oloketuṃ labbhati. Ekasmiṃ pana ṭhāne ṭhatvāti ettha gacchantopi parissayābhāvaṃ oloketuṃ labbhatiyeva. ‘‘Tathā gāme pūja’’nti gaṇṭhipadesu vuttaṃ. Pi-saddo pana-saddattho, oloketuṃ pana vaṭṭatīti vuttaṃ hoti.

1882. The construction is: 'inside a house, standing in any one place.' Even when stated thus, if there is such an obstruction, one is permitted to look while walking. Here, with 'standing in one place,' even while walking, one is permitted to look for an absence of danger. 'Likewise, worship in the village' is stated in the Gaṇṭhipadas. The particle 'pi' has the meaning of 'pana'; it is said that it is, however, allowable to look.

1883. Olokento tahaṃ tahanti yo anādariyaṃ paṭicca taṃ taṃ disābhāgaṃ pāsādaṃ kūṭāgāraṃ vīthiṃ olokento.

1883. 'Looking here and there' means one who, on account of disrespect, looks at this and that direction, palace, peaked house, or street.

Sattamaṃ.

The seventh.

1884. Ekato [Pg.12] vāpīti ekaaṃsakūṭato vā. Ubhato vāpīti ubhayaṃsakūṭato vā. Indakhīlakato antoti gāmadvārindakhīlato anto, ghareti vuttaṃ hoti.

1884. 'From one side' means from one shoulder joint. 'Or from both sides' means from both shoulder joints. 'From the Indakhīla pillar inside' means inside the village gate's Indakhīla pillar; it is said to be 'in the house.'

Navamaṃ.

The ninth.

1885. Tathā nisinnakālepīti indakhīlassa anto nisinnakālepi. Kuṇḍikaṃ nīharantena ca cīvaraṃ anukkhipitvā dātabbā kuṇḍikāti yojanā. Kuṇḍikanti ca upalakkhaṇamattaṃ. Dhammakaraṇādīsupi eseva nayo.

1885. 'Likewise, even while seated' means even while seated inside the Indakhīla pillar. The construction is: the water vessel should be given without lifting up the robe. 'Water vessel' is merely illustrative. The same principle applies to the water-strainer and other items.

Dasamaṃ.

The tenth.

Paṭhamo vaggo.

The First Section.

1886. Gantuñceva nisīdituñca na vaṭṭatīti yojanā. Ca-saddo kiriyāsamuccayo. Hasanīyasmiṃ vatthusminti hāsajanake kāraṇe. Sitamattanti mandahāsaṃ.

1886. The construction is: 'it is not allowable either to go or to sit.' The word 'ca' is a conjunction of actions. 'In a laughable matter' means in a cause for laughter. 'Merely smiling' means a slight smile.

Paṭhamadutiyāni.

The first and the second.

1887. Appasaddenāti ‘‘kittāvatā appasaddo hoti? Dvādasahatthe gehe ādimhi saṅghatthero, majjhe dutiyatthero, ante tatiyattheroti evaṃ nisinnesuyaṃ saṅghatthero dutiyattherena saddhiṃ manteti, dutiyatthero tassa saddañceva suṇāti, kathañca vavatthapeti. Tatiyatthero pana saddameva suṇāti, kathaṃ na vavatthapeti. Ettāvatā appasaddo hotī’’ti (pāci. 588) vuttaappasaddayuttena. Sace [Pg.13] pana tatiyatthero kathañca vavatthapeti, mahāsaddo nāma hotīti.

1887. 'With quiet speech' means with the quiet speech described thus: 'How much is quiet speech? In a twelve-cubit dwelling, if the senior monk sits at the front, the second-ranking monk in the middle, and the third-ranking monk at the back, and in such a seating arrangement, the senior monk confers with the second-ranking monk, who both hears his words and understands them, while the third-ranking monk only hears the sound but cannot understand the words; this is what is meant by quiet speech' (Pāc. 588). But if the third-ranking monk can also understand the words, it is called loud speech.

Tatiyaṃ.

The third.

1888. Kāyappacālakaṃ katvāti kāyaṃ cāletvā cāletvā. Uparipi eseva nayo. Hatthassa vuttalakkhaṇattā ‘‘bāhū’’ti maṇibandhato yāva aṃsakūṭā gahetabbā.

1888. 'Shaking the body' means repeatedly moving and shaking the body. The same principle applies above. Because the characteristics of the hand have been stated, 'arms' should be understood as extending from the wrist up to the shoulder joint.

1889. Ujuṃ paggahetvāti ujuṃ ṭhapetvā. Āsitabbanti nisīditabbaṃ. ‘‘Samena iriyāpathena tū’’ti padacchedo.

1889. 'Holding upright' means establishing upright. 'Should sit' means one should sit. 'With a balanced posture' is the word division.

1890. Itthambhūte karaṇavacanaṃ. Gamanapaṭisaṃyuttesu sikkhāpadesu gamanassa asambhavoti āha ‘‘nisīdanena yuttesū’’ti.

1890. This is an instrumental usage indicating such a state. In training rules connected with going, since going is impossible in this context, he says, 'associated with sitting.'

Pañcamachaṭṭhasattamaṭṭhamanavamāni.

The fifth, sixth, seventh, eighth, and ninth.

Dutiyo vaggo.

The Second Section.

1891. Khambhaṃ katvāti kaṭiyā ekapasse vā dvīsu vā passesu kapparasandhito ābhujitvā hatthaṃ ṭhapetvā. Yathāha – ‘‘khambhakato nāma kaṭiyaṃ hatthaṃ ṭhapetvā katakhambho’’ti (pāci. aṭṭha. 596). Ukkuṭikāya vā gacchatoti yojanā. Ukkuṭikā vuccati paṇhiyo ukkhipitvā aggapādehi vā aggapāde ukkhipitvā paṇhīhi eva vā bhūmiṃ phusantassa gamanaṃ.

1891. 'Making a support' means bending the arm at the elbow joint and placing the hand on one or both sides of the hip. As it is said: 'Making a support means placing the hand on the hip, thus forming a support' (Pāc. Aṭṭha. 596). The construction is: 'or walking in a crouched position.' 'Crouched position' refers to walking while lifting the heels and touching the ground with the forefeet, or lifting the forefeet and only touching the ground with the heels.

1892. Dussapallatthikāyāti āyogapallatthikāya. Antaraghare nisīdantassa tassa dukkaṭaṃ hotīti yojanā.

1892. 'With a cloth-supported cross-legged posture' means with a sitting-band posture. The construction is: for one sitting thus inside a dwelling, an offense of wrong-doing is incurred.

1893. Dutiye cāti ‘‘na khambhakato antaraghare nisīdissāmī’’ti (pāci. 597) sikkhāpade ca. Catutthe cāti ‘‘na oguṇṭhito [Pg.14] antaraghare nisīdissāmī’’ti (pāci. 599) sikkhāpade ca. Chaṭṭheti ‘‘na pallatthikāya antaraghare’’iccādi (pāci. 601) sikkhāpade ca. Iti evaṃ sāruppā samaṇācārānucchavikā chabbīsati sikkhāpadāni pakāsitāni.

1893. And in the second, that is, the training rule: "I will not sit inside a dwelling with a hand on my hip" (Pāc. 597). And in the fourth, that is, the training rule: "I will not sit inside a dwelling while covered up" (Pāc. 599). And in the sixth, the training rule: "I will not sit inside a dwelling cross-legged," etc. (Pāc. 601). Thus, twenty-six training rules that are suitable and befitting the conduct of a recluse have been proclaimed.

Paṭhamadutiyatatiyacatutthapañcamachaṭṭhāni.

The first, second, third, fourth, fifth, and sixth.

1894. Viññunā bhikkhunā sakkaccaṃ satiyuttena, pattasaññinā ca hutvā samasūpova piṇḍapāto gahetabboti yojanā. Evaṃ etāya gāthāya sikkhāpadattayaṃ saṅgahitaṃ. Sakkaccanti satiṃ upaṭṭhapetvā. ‘‘Satiyuttenā’’ti idaṃ ‘‘sakkacca’’nti etassa atthapadaṃ. ‘‘Satiṃ upaṭṭhapetvā’’ti (pāci. aṭṭha. 602) hi aṭṭhakathāyaṃ vuttaṃ. Patte saññā pattasaññā, sā assa atthīti pattasaññī, anaññavihitena attano bhājaneyeva upanibaddhasaññināti attho.

1894. The construction is: almsfood with an equal amount of curry should be received by a wise monk, carefully, with mindfulness, and being perceptive of the bowl. Thus, three training rules are summarized in this verse. 'With care' means establishing mindfulness. 'With mindfulness' here is an explanatory term for 'with care.' For it is said in the commentary: 'establishing mindfulness' (Pāc. Aṭṭha. 602). Perception of the bowl is 'bowl-perception'; one who has this is 'bowl-perceiving'—that is, one whose perception is bound to one's own bowl, not directed elsewhere. This is the meaning.

1895. Bhattacatubbhāgoti bhattassa catubbhāgappamāṇo. Tato adhikaṃ gaṇhato dukkaṭaṃ.

1895. 'A quarter of a meal' means a measure of a quarter portion of food. For one who takes more than that, there is an offense of wrong-doing.

1896. ‘‘Rasarase’’ti vattabbe ‘‘raserase’’ti gāthābandhavasena vuttaṃ. Dve sūpe ṭhapetvā avasesāni oloṇisākasūpeyyamaccharasamaṃsarasādīni rasarasāti veditabbāni. Ettha ca ‘‘oloṇīti dadhikataṃ gorasa’’nti keci. ‘‘Ekā byañjanavikatī’’ti apare. ‘‘Yo koci suddho kañjikatakkādiraso’’ti aññe. Sākasūpeyyaggahaṇena yā kāci sūpeyyasākehi katā byañjanavikati vuttā. Maṃsarasādīnīti ādi-saddena avasesā sabbāpi byañjanavikati saṅgahitāti daṭṭhabbaṃ. Ñātakādīnanti ettha ‘‘santakaṃ gaṇhantassā’’ti seso. Aññatthāyāti ettha ‘‘kataṃ gaṇhantassā’’ti seso. Dhanenāti ettha ‘‘attano’’ti ca [Pg.15] ‘‘kīta’’nti ca ‘‘gaṇhantassā’’ti ca seso. Ñātakādīnaṃ santakaṃ gaṇhantassa, aññatthāya kataṃ gaṇhantassa, attano dhanena kītaṃ gaṇhantassa anāpattīti attho.

1896. When 'rasarase' should be said, 'raserase' is said for the sake of poetic meter. Except for the two soups, the remaining items—such as oloṇi, vegetable soups, fish gravies, meat gravies, and the like—should be understood as 'rasarasā.' Here, some say 'oloṇī' refers to a curdled milk-product. Others say it is 'one kind of prepared dish.' Still others say, 'any plain liquid, such as fermented rice water or buttermilk.' By the mention of 'sākasūpeyya,' any kind of prepared dish made with soup vegetables is meant. 'Maṃsarasādīni'—with the word 'ādi,' all remaining kinds of prepared dishes should be understood as included. Regarding 'ñātakādīnaṃ,' here the implied phrase is 'for one who takes what belongs to them.' Regarding 'aññatthāya,' here the implied phrase is 'for one who takes what was made for another purpose.' Regarding 'dhanena,' here the implied words are 'one's own,' 'bought,' and 'for one who takes.' Thus, the meaning is: there is no offense for one who takes what belongs to relatives, for one who takes what was made for another purpose, or for one who takes what was bought with one's own wealth.

Sattamaṭṭhamanavamāni.

The seventh, eighth, and ninth.

1897. Adhiṭṭhānūpagassa pattassa mukhavaṭṭiyā antolekhāpamāṇena pūritova gahetabboti yojanā.

1897. The construction is: the bowl that has undergone formal resolution should be received filled to the measure of the inner line on the rim.

1898. Anāpattivisayaṃ dassetvā āpattivisayaṃ dassetumāha ‘‘tatthā’’tiādi. Tatthāti adhiṭṭhānūpage patte. Thūpīkataṃ katvāti ettha ‘‘diyyamāna’’nti seso. Yathāvuttalekhātikkamo yathā hoti, evaṃ thūpīkataṃ diyyamānaṃ gaṇhato āpatti dukkaṭanti sambandho. Iminā paṭhamaṃ thūpīkatassa adhiṭṭhānūpagapattassa pacchā paṭiggahaṇañca paṭhamapaṭiggahitapatte pacchā bhojanassa thūpīkatassa paṭiggahaṇañca nivāritanti veditabbaṃ.

1898. Having shown the sphere of no-offense, to show the sphere of offense, it says 'therein,' etc. 'Therein' refers to a bowl that has undergone formal resolution. In 'having made it a heap,' 'being given' is the implied word. The connection is that, for one who takes what is being given as a heap in such a way that the transgression of the stated line occurs, there is an offense of wrong-doing. By this, it should be understood that both the subsequent receiving of a determined bowl that has first been heaped up, and the subsequent receiving of food that has been heaped up in a bowl that was first received, are prohibited.

1899. Kālikattayameva ca thūpīkataṃ vaṭṭatevāti yojanā. Seseti anadhiṭṭhānūpage patte. Sabbanti catubbidhaṃ kālikaṃ thūpīkataṃ vaṭṭatīti yojanā.

1899. The construction is: and only the three kinds of time-limited items are permissible when heaped up. 'The rest' refers to a bowl that has not undergone formal resolution. The construction is: 'all' means that all four kinds of time-limited items are permissible when heaped up.

1900. Pesetīti ettha ‘‘bhikkhū’’ti seso. Bhikkhu bhikkhūnaṃ yadi pesetīti yojanā. ‘‘Vihāraṃ pesetuṃ vaṭṭatī’’ti (pāci. aṭṭha. 605) aṭṭhakathāya adhippāyaṃ dassetuṃ ‘‘bhikkhūna’’nti vacanena paṭiggahaṇaṃ avijahitvā bhikkhunā eva pesitaṃ gaṇhantānaṃ bhikkhūnaṃ anāpattīti dīpitaṃ hoti. Aññathā ‘‘pūretuṃ vaṭṭatī’’ti ettakameva vattabbanti viññāyati.

1900. Here, in 'peseti' (sends), 'bhikkhu' is the implied word. The construction is: 'If a bhikkhu sends (it) to bhikkhus.' To show the intention of the commentary, which states, 'It is permissible to send (it) to the monastery' (Pāc. Aṭṭha. 605), it is indicated by the word 'to bhikkhus' that there is no offense for bhikkhus who receive what was sent by a bhikkhu, without having abandoned the act of receiving. Otherwise, it would be understood that only this much should be stated: 'It is permissible to fill.'

1901. Pakkhippamānanti mukhavaṭṭito uccaṃ katvā majjhe pakkhipiyamānaṃ. Phalādikanti ādi-saddena odanādimpi saṅgaṇhāti. Heṭṭhā [Pg.16] orohatīti samantā okāsasambhavato cāliyamānaṃ mukhavaṭṭippamāṇato heṭṭhā bhassati.

1901. 'Being placed' means that which is being put in the middle, having been raised high from the rim of the bowl. 'Fruit, etc.' includes rice and so on by the word 'ādi.' 'It goes down' means it falls below the measure of the rim of the bowl, being shaken because of the existence of space on all sides.

1902. Takkolakādīnanti ettha ādi-saddena pūgaphalādīnaṃ saṅgaho. Ṭhapetvāti bhattamatthake nikkhipitvā. Vaṭaṃsakanti avaṭaṃsakaṃ.

1902. Here, in 'takkolaka, etc.,' the word 'etc.' includes areca nut, etc. 'Ṭhapetvā' means having placed it on top of the food. 'Vaṭaṃsaka' means an ornament.

1903. Pūvassāti vikārasambandhe sāmivacanaṃ, pūvavaṭaṃsakanti vuttaṃ hoti. Pūvassa yāvakālikattā āha ‘‘idaṃ thūpīkataṃ siyā’’ti.

1903. 'Pūvassa' is the genitive case in the sense of modification; it means 'a cake-ornament' (pūvavaṭaṃsaka). Because a cake is a 'yāvakālika' (an item to be consumed before noon), it is said, 'This may be heaped up.'

1904. Paṇṇānaṃ visuṃ bhājanattā āha ‘‘vaṭṭatī’’ti.

1904. Because the leaves are in a separate container, it is stated, 'it is permissible.'

1905. Assāti bhikkhussa. Taṃ tu sabbanti ‘‘thūpīkatattā na vaṭṭatī’’ti vuttaṃ taṃ pana sabbaṃ. Gahitaṃ sugahitanti virādhetvā paṭiggahitaṃ ce, suppaṭiggahitaṃ.

1905. 'Assa' (of him) refers to the bhikkhu. 'But all that' means all that which was said, 'is not permissible because it is heaped up.' 'Taken, well-taken' means if it is received after having transgressed the rule, it is well-received.

Dasamaṃ.

The tenth.

Tatiyo vaggo.

The third section.

1906. ‘‘Upari odhi’’nti padacchedo. Uparīti bhattassa upari. Odhinti paricchedaṃ. Paṭipāṭiyāti attano disāya pariyantato paṭṭhāya anukkamena.

1906. 'Upari odhi' is the word division. 'Upari' means on top of the food. 'Odhi' means a limit. 'Paṭipāṭiyā' means sequentially, starting from the edge on one's own side.

1907. Aññesanti ettha ‘‘dento’’ti seso. Attano bhattaṃ aññesaṃ dento aññassa bhājane ākiraṃ ākiranto pana paṭipāṭiṃ vināpi tahiṃ tahiṃ omasati ce, natthi dosoti yojanā. Uttaribhaṅgakaṃ tathā ākiranto tattha tattha omasati, natthi dosoti yojanā[Pg.17]. Bhuñjanatthāya gaṇhantopi cettha vattabbo. Uttaribhaṅgaṃ nāma byañjanaṃ.

1907. Here, in 'to others,' 'giving' is the implied word. The construction is: if one, giving one's own food to others, scatters it into another's bowl, and touches here and there even without sequence, there is no fault. The construction is: similarly, if one scatters uttaribhaṅga and touches here and there, there is no fault. One who takes food for the purpose of eating should also be mentioned here. Uttaribhaṅga is a name for relish.

Tatiyaṃ.

The third.

1908. Matthakaṃ omadditvā paribhuñjato dosoti yojanā. ‘‘Thūpakatoti matthakato, vemajjhato’’ti (pāci. aṭṭha. 610) aṭṭhakathāvacanato matthakanti ettha bhattamatthakamāha. Omadditvāti hatthena bhattaṃ avamadditvā.

1908. The construction is: there is a fault for one who eats after pressing down the top. According to the commentary's statement, 'thūpakato means from the top, from the very middle' (Pāc. Aṭṭha. 610); here, 'matthaka' refers to the top of the food. 'Omadditvā' means having pressed down the food with the hand.

1909. Sesake parittepi cāti avasiṭṭhe appakepi ca. Saṃkaḍḍhitvānāti tasmiṃ tasmiṃ ṭhāne ṭhitaṃ saṃharitvā. Ekato pana madditvā bhuñjato anāpattīti yojanā.

1909. 'Even with a small remainder' means even with a little bit left over. 'Having gathered them up' means having collected what is in various places. The construction is: but for one who eats after pressing them together in one place, there is no offense.

Pañcamaṃ.

The fifth.

1910. Bhiyyokamyatāhetūti puna gaṇhitukāmatāhetu. Sūpaṃ vāti muggādisūpaṃ vā. Byañjanaṃ vāti uttaribhaṅgaṃ vā.

1910. 'On account of desiring more' means on account of the desire to take again. 'Or soup' means bean soup and so on. 'Or relish' means 'uttaribhaṅga.'

Chaṭṭhaṃ.

The sixth.

1911. Viññattiyanti sūpodanaviññattiyaṃ. ‘‘Ñātakānaṃ vā pavāritānaṃ vā aññassa atthāya vā attano dhanena vā’’ti idaṃ anāpattiyaṃ adhikaṃ. Gilānopi hutvā paresaṃ pattaṃ ujjhānasaññāya olokentassa āpatti hotīti āha ‘‘ujjhāne gilānopi na muccatī’’ti. Ujjhāneti nimittatthe bhummaṃ.

1911. 'By hinting' refers to hinting for soup or rice. 'For relatives, or for those who have invited, or for the sake of another, or with one's own wealth'—this is additional in the case of no-offense. Even if one is sick, if one looks at another's bowl with the perception of disdain, an offense occurs; hence it is said, 'Even the sick are not exempt in the case of disdain.' 'Ujjhāne' here is the locative case used in the sense of cause.

1912. Dassāmīti imassa bhattaṃ oloketvā ‘‘yaṃ tattha natthi, taṃ dassāmī’’ti vā ‘‘dāpessāmī’’ti vā. Avamaññitvā ujjhāyanacittaṃ ujjhānaṃ, ujjhāne saññā ujjhānasaññā, sā [Pg.18] assa atthīti viggaho. Naujjhānasaññino ca anāpattīti ñātabbanti yojanā.

1912. ‘I will give’ means, having looked at this food, thinking, ‘I will give what is not there,’ or ‘I will have it given.’ ‘Disdain’ is a contemptuous, complaining thought; ‘disdain-perception’ is the perception of disdain; the analysis is that one has it. The syntactical connection is: and it should be understood that there is no offense for one who does not have the perception of disdain.

Sattamaṭṭhamāni.

Seventh and eighth.

1913. ‘‘Tesaṃ majjhappamāṇenā’’ti iminā asāruppavasena khuddakapaṭikkhepo katoti veditabbo. ‘‘Nātimahanta’’nti ca atimahantasseva paṭikkhittattā khuddake āpatti na dissatīti. Kabaḷoti ālopo.

1913. By this phrase, 'with their medium size,' it should be understood that the rejection of small portions is done on account of unsuitability. And by 'not too large,' since only excessively large portions are rejected, no offense is seen for small ones. 'Kabaḷa' means a mouthful.

1914. Mūlakhādanīyādike sabbattha khajjake panāti yojanā. Phalāphaleti khuddake, mahante ca phale.

1914. The syntactical connection is: but in all edible things, such as roots and other edibles. 'Phalāphale' means in small and large fruits.

Navamaṃ.

Ninth.

1915. Dasame natthi kiñci vattabbaṃ.

1915. In the tenth there is nothing to be said.

Dasamaṃ.

Tenth.

Catuttho vaggo.

Fourth section.

1916. ‘‘Anāhaṭe’’ti etassa atthapadaṃ ‘‘mukhadvāraṃ appatte’’ti. Yathāha ‘‘anāhaṭeti anāharite, mukhadvāraṃ asampāpiteti attho’’ti (pāci. aṭṭha. 617). ‘‘Mukhadvāraṃ vivarantassā’’ti ettake vutte mukhadvāra-saddassa sambandhisaddattā kassāti apekkhāya ‘‘mukhadvāraṃ vivarissāmī’’ti attanopadekavacanena byañjitamevatthaṃ pakāsetuṃ attano-gahaṇaṃ katanti veditabbaṃ. Ca-saddo evakārattho, appatte vāti yojetabbo, asampatteyevāti attho.

1916. The explanatory term for 'anāhaṭe' is 'not having reached the mouth-door.' As it is said: 'Anāhaṭe means anāharite, not brought; the meaning is not having reached the mouth-door' (Pāc. Aṭṭha. 617). When only 'for one opening the mouth-door' is stated, since the word 'mouth-door' is a relative term, requiring the question 'whose?', it should be understood that the inclusion of 'one's own' is made to clarify the meaning implied by the first-person verb 'I will open the mouth-door.' The word 'ca' has the meaning of 'eva' (indeed); it should be connected with 'appatte vā' (or not reached), meaning 'indeed not yet reached.'

Paṭhamaṃ.

First.

1917. Sakalaṃ [Pg.19] hatthanti ettha hattha-saddo tadekadesesu aṅgulīsu daṭṭhabbo. ‘‘Hatthamuddā’’tiādīsu viya samudāye pavattavohārassa avayavepi pavattanato ekaṅgulimpi mukhe pakkhipituṃ na vaṭṭati.

1917. In 'the entire hand,' the word 'hand' should be understood as referring to its individual parts, the fingers. Just as in expressions like 'hand gesture,' etc., since a term that applies to the whole can also apply to a part, it is not permissible to put even a single finger into the mouth.

1918. Assāti bhikkhuno. Byāharantassāti kathentassa.

1918. 'Assa' means 'of the bhikkhu.' 'Byāharantassa' means 'of one speaking.'

Dutiyatatiyāni.

Second and third.

1920. Piṇḍukkhepakanti piṇḍaṃ ukkhipitvā ukkhipitvā. Idhāpi khajjakaphalāphalesu anāpatti. Kabaḷacchedakampi vāti kabaḷaṃ chinditvā. Idha khajjakaphalāphalehi saddhiṃ uttaribhaṅgepi anāpatti. Gaṇḍe katvāti ettha phalāphalamatteyeva anāpatti.

1920. 'Piṇḍukkhepaka' (tossing a lump) means tossing up a lump again and again. Here too, there is no offense regarding edibles and fruits. 'Or kabaḷacchedakaṃ' (cutting a mouthful) means having cut a mouthful. Here, there is no offense regarding edibles, fruits, and also uttaribhaṅga. In 'having made a cheekful,' there is no offense only regarding fruits.

Catutthapañcamachaṭṭhāni.

Fourth, fifth, and sixth.

1921-2. Hatthaṃ niddhunitvānāti hatthaṃ niddhunitvā bhattaṃ bhuñjatoti ca sambandho. Sitthāvakārakanti sitthāni avakiritvā avakiritvā. Jivhānicchārakaṃ vāpīti jivhaṃ nicchāretvā nicchāretvā. Capu capūti vāti ‘‘capu capū’’ti evaṃ saddaṃ katvā. Sattameti ‘‘na hatthaniddhunaka’’nti sikkhāpade. Aṭṭhameti ‘‘na sitthāvakāraka’’nti sikkhāpade. Kacavarujjhaneti kacavarāpanayane.

1921-2. 'Having shaken the hand' means shaking the hand and then eating; this is the connection. 'Scattering rice grains' means scattering rice grains again and again. 'Or making the tongue protrude' means protruding the tongue again and again. 'Or making the sound “capu capu”' means making the sound 'capu capu.' The seventh refers to the training rule 'not shaking the hand.' The eighth refers to the training rule 'not scattering rice grains.' 'Kacavarujjhāna' means the removal of refuse.

Sattamaṭṭhamanavamadasamāni.

Seventh, eighth, ninth, and tenth.

Pañcamo vaggo.

Fifth section.

1923. ‘‘Suru surū’’ti evaṃ saddaṃ katvā na bhottabbanti yojanā. Hatthanillehakaṃ vāpīti hatthaṃ nillehitvā nillehitvā.

1923. The syntactical connection is: one should not eat making the sound 'suru suru.' 'Or licking the hand' means licking the hand repeatedly.

1924. Phāṇitaṃ[Pg.20], ghanayāguṃ vā aṅgulīhi gahetvā aṅguliyo mukhe pavesetvāpi taṃ bhottuṃ vaṭṭatīti yojanā.

1924. The syntactical connection is: it is permissible to eat it, having taken molasses or thick gruel with the fingers and then having put the fingers into the mouth.

1925. Ekāya aṅgulikāyapi patto na lehitabbova. Jivhāya ekaoṭṭhopi na nillehitabbakoti yojanā. Bahi oṭṭhañca jivhāya na lehitabbaṃ. Oṭṭhe laggaṃ sitthādiṃ yaṃ kiñci ubhohi oṭṭhamaṃsehiyeva gahetvā anto kātuṃ vaṭṭati.

1925. The bowl should not be licked even with a single finger. The syntactical connection is: nor should even one lip be licked with the tongue. And the outer lip should not be licked with the tongue. It is permissible to take whatever, such as rice grains, sticks to the lips, into the mouth with both lips themselves.

Paṭhamadutiyatatiyacatutthāni.

First, second, third, and fourth.

1926-8. Na ca gahetabbaṃ, paṭikkūlavasena paṭikkhittanti yojanā. Hi-iti ‘‘yasmā’’ti etassa atthe, teneva vakkhati ‘‘tasmā’’ti. ‘‘Pānīyathālaka’’nti idaṃ upalakkhaṇamattaṃ saṅkhādīnampi tathā nagahetabbattā. Sarāvaṃ vāti taṭṭakaṃ vā.

1926-8. The syntactical connection is: 'And it should not be taken, as it has been rejected on account of being repulsive.' The particle 'hi' is used in the sense of 'because,' and for that reason it will be said 'therefore.' 'Water bowl' is merely an illustration, as conch-shell vessels and so on should also not be taken in that manner. 'Or a tray' means a potsherd or a dish.

Anāmisena hatthenāti āmisarahitena hatthekadesena. Yathāha ‘‘sace pana hatthassa

'With a hand free from food' means with a part of the hand devoid of food. As it is said: 'But if of the hand...

Ekadeso āmisamakkhito na hoti, tena padesena gahetuṃ vaṭṭatī’’ti (pāci. aṭṭha. 631). Āmisamakkhiteneva hatthena ‘‘dhovissāmī’’ti vā ‘‘dhovāpessāmī’’ti vā gaṇhantassa pana anāpatti.

...a part is not smeared with food, it is permissible to take it by that part' (Pāc. Aṭṭha. 631). However, for one who takes it with a hand that is smeared with food, intending, 'I will wash it' or 'I will have it washed,' there is no offense.

Pañcamaṃ.

Fifth.

1929. Uddharitvāti sasitthakā pattadhovanā sitthakāni uddharitvā taṃ pattadhovanodakaṃ gharā bahi antaraghare chaḍḍentassa anāpatti. Bhinditvāti sasitthake pattadhovane sitthakāni madditvā udakena sambhinditvā udakagatikāneva katvā taṃ udakaṃ gharā bahi antaraghare chaḍḍentassa anāpatti. Gahetvāti sasitthakaṃ pattadhovanodakaṃ gahetvā paṭiggahe chaḍḍentassa anāpatti. Sasitthakaṃ pattadhovanodakaṃ gharā [Pg.21] bahi nīharitvā antaraghare chaḍḍentassa anāpattīti ajjhāhārayojanā veditabbā. Ettha paṭiggaho nāma kheḷamallādiko ucchiṭṭhahatthadhovanabhājanaviseso.

1929. 'Uddharitvā' means having removed the rice grains from bowl-washing water that contains rice grains; there is no offense for one who discards that bowl-washing water outside the house, within the inhabited area. 'Bhinditvā' means having crushed the rice grains in bowl-washing water that contains rice grains, mixing them with water, and making them flow away with the water; there is no offense for one who discards that water outside the house, within the inhabited area. 'Gahetvā' means taking the bowl-washing water that contains rice grains and discarding it in a receptacle; there is no offense. It should be understood that the implied construction is: there is no offense for one who carries the bowl-washing water that contains rice grains outside the house and discards it within the inhabited area. Here, 'receptacle' refers to a special vessel for spittle and for washing soiled hands, such as a spittoon.

Chaṭṭhaṃ.

Sixth.

1930. Chattaṃ yaṃ kiñcīti ‘‘chattaṃ nāma tīṇi chattāni setacchattaṃ kilañjacchattaṃ paṇṇacchattaṃ maṇḍalabaddhaṃ salākabaddha’’nti (pāci. 634) vuttesu tīsu chattesu aññataraṃ. Ettha ca setacchattanti vatthapaliguṇṭhitaṃ paṇḍaracchattaṃ. Kilañjacchattanti vilīvacchattaṃ. Paṇṇacchattanti tālapaṇṇādīhi yehi kehici kataṃ. ‘‘Maṇḍalabaddhaṃ salākabaddha’’nti idaṃ pana tiṇṇampi chattānaṃ pañjaradassanatthaṃ vuttaṃ. Tāni hi maṇḍalabaddhāni ceva honti salākabaddhāni ca. ‘‘Yaṃ kiñcī’’ti anavasesapariggahavacanena ‘‘yampi ca tatthajātadaṇḍena kataṃ ekapaṇṇacchattaṃ hoti, tampi chattamevā’’ti (pāci. aṭṭha. 634) aṭṭhakathāya vuttaṃ chattavisesaṃ gaṇhāti. Hatthenāti ettha ‘‘amuñcitvā’’ti seso. Sarīrāvayavenāti ettha ‘‘gahetvā’’ti seso. Vā-saddo api-saddattho. Aṃsakūṭādisarīrāvayavena gahetvāpi hatthena amuñcitvā dhārentassāti attho.

1930. 'The umbrella, whatever it may be' refers to any one of the three umbrellas mentioned: 'An umbrella is of three kinds: the white umbrella, the kilañja umbrella, and the leaf umbrella, bound with a circular frame and ribs' (Pāc. 634). Here, 'white umbrella' means a white umbrella covered with cloth. 'Kilañja umbrella' means a bamboo-strip umbrella. 'Leaf umbrella' means one made with palm leaves or any other kind of leaves. 'Bound with a circular frame and ribs' is said to show the framework of all three umbrellas. For they are indeed bound with circular frames and ribs. The inclusive term 'whatever it may be' includes the specific type of umbrella mentioned in the commentary: 'even a single-leaf umbrella made with a stick found there is also an umbrella' (Pāc. Aṭṭha. 634). In 'with the hand,' the remainder is 'without releasing.' In 'with a body part,' the remainder is 'having taken.' The particle 'vā' has the meaning of 'also.' The meaning is that even if one holds it with a shoulder or another body part, without releasing it from the hand, one carries it thus.

Sace panassa añño chattaṃ dhāreti, chattapādukāya vā ṭhitaṃ hoti, passe vā ṭhitaṃ hoti,

However, if another holds an umbrella for him, or it is placed on an umbrella stand, or it is placed at his side,

Hatthato apagatamatte chattapāṇi nāma na hoti, tassa dhammaṃ desetuṃ vaṭṭati. ‘‘Na chattapāṇissa agilānassā’’ti vacanato, idha ‘‘sabbattha agilānassā’’ti vakkhamānattā ca ettha ‘‘agilānassā’’ti labbhati. Dhammaparicchedo cettha padasodhamme vuttanayeneva veditabbo. Evamuparipi.

The moment it leaves his hand, he is no longer called 'one with an umbrella in hand,' and it is permissible to teach him the Dhamma. From the statement, 'Not to one with an umbrella in hand who is not ill,' and because it will be said here, 'in all cases to one who is not ill,' the term 'not ill' is understood here. The division of the Dhamma here should be understood in the same way as explained in the word-by-word analysis of the text. The same applies to the preceding cases.

Sattamaṃ.

Seventh.

1931. Daṇḍapāṇimhīti [Pg.22] ettha daṇḍo pāṇimhi assāti viggaho. Kittakappamāṇo daṇḍoti āha ‘‘catuhatthappamāṇo’’tiādi. Majjhimahatthatoti pamāṇamajjhimassa purisassa hatthato, yo ‘‘vaḍḍhakihattho’’ti vuccati.

1931. Regarding 'one with a staff in hand,' here the analysis is: 'a staff is in his hand.' How long is the staff? He says, 'four hands long,' and so on. 'By a middle-sized hand' means by the hand of a man of average size, which is called a 'carpenter’s hand.'

Aṭṭhamaṃ.

Eighth.

1932. Satthapāṇissāti etthāpi viggaho vuttanayova. Vakkhamānaṃ sakalaṃ dhanuvikatiṃ, saravikatiñca ṭhapetvā avasesaṃ khaggādi satthaṃ nāma. Khaggaṃ sannahitvā ṭhitopi satthapāṇi nu khoti āsaṅkāya nivattanatthamāha ‘‘satthapāṇī’’tiādi. ‘‘Na hoti asi’’nti padacchedo.

1932. Regarding 'one with a weapon in hand,' here too the analysis is as previously stated. Excluding all types of bows and arrows that will be mentioned, the remaining instruments such as swords are called weapons. To dispel the doubt that arises as to whether one who stands having girded on a sword is 'one with a weapon in hand,' he says, 'one with a weapon in hand,' and so on. The word division is 'na hoti asi' (there is no sword).

Navamaṃ.

Ninth.

1933-5. Sarena saddhiṃ dhanuṃ vā suddhadhanuṃ vā suddhasaraṃ vā sajiyaṃ dhanudaṇḍaṃ vā nijiyaṃ dhanudaṇḍaṃ vā gahetvā ṭhitassāpi vā nisinnassāpi vā nipannassāpi vā sace yo tathā padasodhamme vuttalakkhaṇaṃ saddhammaṃ deseti, tassa āpatti dukkaṭaṃ hotīti yojanā. Sace panassa dhanu khandhe paṭimukkaṃ hoti, yāva na gaṇhāti, tāva vaṭṭati. Jiyāya saha vattatīti sajiyaṃ.

1933-5. The construction is as follows: if one teaches the true Dhamma, characterized as explained in the word-by-word analysis of the text, to one who is standing, sitting, or lying down holding a bow together with an arrow, or a plain bow, or a plain arrow, or a strung bow-staff, or an unstrung bow-staff, for him there is an offense of wrong conduct. However, if his bow is hanging on his shoulder, it is permissible as long as he does not take hold of it. 'Strung' means that which has a string.

Dasamaṃ.

Tenth.

Chaṭṭho vaggo.

The Sixth Section.

1936. Pādukāruḷhakassāti pādukaṃ āruḷho pādukāruḷho, soyeva pādukāruḷhako, tassa. Kathaṃ āruḷhassāti āha ‘‘akkamitvā’’tiādi. Akkamitvā ṭhitassāti [Pg.23] chattadaṇḍake aṅgulantaraṃ appavesetvā kevalaṃ pādukaṃ akkamitvā ṭhitassa. Paṭimukkassa vāti paṭimuñcitvā ṭhitassa. Etaṃ dvayampi ‘‘pādukāruḷhakassā’’ti etassa atthapadaṃ. Yathāha ‘‘na pādukāruḷhassa agilānassa dhammo desetabbo. Yo anādariyaṃ paṭicca akkantassa vā paṭimukkassa vā omukkassa vā agilānassa dhammaṃ deseti, āpatti dukkaṭassā’’ti (pāci. 638).

1936. Regarding 'one wearing sandals': one who has mounted sandals is 'one wearing sandals'; he himself is 'one wearing sandals'; for him. How has he mounted them? He says, 'having stepped on,' and so on. 'For one standing having stepped on them' means for one standing having merely stepped on the sandal, without inserting even a finger’s breadth between the straps. 'Or for one who has put them on' means for one standing after having put them on. Both of these are explanatory terms for 'one wearing sandals.' As it is said: 'The Dhamma should not be taught to one wearing sandals who is not ill. Whoever, out of disrespect, teaches the Dhamma to a non-ill person who has stepped on, put on, or taken off his sandals, commits an offense of wrong-doing' (Pāc. 638).

Paṭhamaṃ.

First.

1937-40. Upāhanagatassāpīti akkantādiākārena upāhanāruḷhassa ca. Yathāha ‘‘akkantassa vā paṭimukkassa vā’’ti. Sabbatthāti chattapāṇiādīsu sabbasikkhāpadesu. Agilānassāti idaṃ yojetabbanti seso. Yāne vā gatassa agilānassa dhammaṃ deseti, dukkaṭanti yojanā. Tattha yāne vā gatassāti sace dvīhi janehi hatthasaṅghātena gahito, sāṭake vā ṭhapetvā vaṃsena vayhati, ayutte vā vayhādike yāne, visaṅkharitvā vā ṭhapite cakkamattepi nisinno hoti, yānagatotveva saṅkhyaṃ gacchati.

1937-40. 'Even for one wearing shoes' refers to one who has mounted shoes in the manner of having stepped on them, and so on. As it is said: 'having stepped on or having put them on.' 'In all cases' applies to all training rules, such as those concerning one with an umbrella in hand, and so on. 'For one who is not ill'—this should be connected here; this is what is to be supplied. The construction is: if one teaches the Dhamma to a non-ill person riding in a vehicle, there is an offense of wrong conduct. Here, 'riding in a vehicle' means: if one is carried by two people with linked hands, or is placed on a cloth and carried on a bamboo pole, or is in an unyoked vehicle such as a cart, or is even seated on a mere wheel that has been dismantled and set aside, he is counted as one riding in a vehicle.

Sayanepi vā antamaso kaṭasārake vā chamāya vā nipannassāpi agilānassāti yojanā. Yathāha ‘‘sayanagatassāti antamaso kaṭasārakepi pakatibhūmiyampi nipannassā’’ti (pāci. aṭṭha. 641). Ucce pīṭhe vā ucce mañcepi vā nisinnena, ṭhitena vā nipannassa desetuṃ na vaṭṭatīti yojanā. ‘‘Ṭhatvā’’ti iminā ‘‘nisīditvā’’ti idañca saṅgahitameva. Sayanesu gatassa ca desentena sayanesu gatenāpi samāne vāpi ucce vā nipanneneva vaṭṭatīti yojanā.

The construction is: this applies to a non-ill person, even if lying on a couch, or on a mere mat, or on the ground. As it is said: 'For one lying down—even on a mere mat or on the natural ground' (Pāc. Aṭṭha. 641). The construction is: it is not permissible for one who is sitting on a high seat or a high couch, or who is standing, to teach someone who is lying down. By 'while standing,' 'while sitting' is also included. And the construction is: when teaching one who is on a couch, it is permissible for the teacher also to be on a couch, either on the same level or higher, but only while lying down.

1941. ‘‘Tatheva [Pg.24] cā’’ti iminā ‘‘vaṭṭatī’’ti idaṃ gahitaṃ.

1941. By 'and just so' (tatheva ca), the word 'it is permissible' (vaṭṭati) is included.

Dutiyatatiyacatutthāni.

Second, Third, and Fourth.

1942. ‘‘Pallatthikāya nisinnassā’’ti vattabbe gāthābandhavasena yakārassa lopaṃ katvā ‘‘pallatthikā nisinnassā’’ti vuttaṃ, āyogapallatthikāya vā hatthapallatthikāya vā dussapallatthikāya vā yāya kāyaci pallatthikāya nisinnassāti attho. Veṭhitasīsassāti dussaveṭhanena vā moliādīhi vā yathā kesanto na dissati, evaṃ veṭhitasīsassa.

1942. When 'pallatthikāya nisinnassa' (for one seated cross-legged) should be said, the 'ya' was dropped for the sake of the verse construction, and thus it was said, 'pallatthikā nisinnassa.' The meaning is: seated in any kind of cross-legged posture—whether a yoga posture, a hand-supported posture, or a cloth-band posture. 'For one with a wrapped head' means for one whose head was wrapped with a cloth or with a turban, and so on, in such a way that the hairline is not visible.

1943. Yadi kesantaṃ vivarāpetvā deseti, vaṭṭatīti yojanā. ‘‘Ayameva vinicchayo’’ti iminā ‘‘sīsaṃ vivarāpetvā deseti, vaṭṭatī’’ti anāpattivāropi vutto hoti.

1943. The construction is: if one teaches after having the hairline uncovered, it is permissible. By the phrase, 'This is the very decision,' the clause of no offense, 'if one teaches after having the head uncovered, it is permissible,' is also stated.

Pañcamachaṭṭhasattamāni.

Fifth, Sixth, and Seventh.

1944-5. Aṭṭhame ‘‘āsane nisinnassāti antamaso vatthampi tiṇānipi santharitvā nisinnassā’’ti (pāci. aṭṭha. 645) idañca navame ‘‘ucce āsaneti antamaso bhūmippadesepi unnate ṭhāne nisinnassa desetuṃ na vaṭṭatī’’ti (pāci. aṭṭha. 647) idañca dasame ‘‘sacepī’’tiādinā vakkhamānavinicchayañca ṭhapetvā vattabbavisesābhāvā āha ‘‘aṭṭhame navame vāpi, dasame natthi kiñcipī’’ti. Ettha ‘‘vattabba’’nti seso. Therupaṭṭhānaṃ gantvāna ṭhitaṃ daharaṃ āsane nisinno thero ce pañhaṃ pucchatīti ajjhāhārayojanā. Kathetabbamupāyaṃ dassetumāha ‘‘tassa passe panaññassa, kathetabbaṃ vijānatā’’ti. Ettha ‘‘ṭhitassā’’ti seso[Pg.25]. Tassa samīpavattino kassaci abhāve sajjhāyaṃ adhiṭṭhahitvāpi vattuṃ vaṭṭati.

1944-5. In the eighth, 'for one sitting on a seat' means 'even for one sitting on a cloth or grass that has been spread out' (Pāc. Aṭṭha. 645). And in the ninth, 'on a high seat' means 'it is not permissible to teach one sitting in an elevated place, even a raised spot on the ground' (Pāc. Aṭṭha. 647). And regarding the tenth, setting aside the decision to be stated beginning with 'if even,' because there is nothing special to be said, he says, 'In the eighth or ninth, or even in the tenth, there is nothing at all.' Here, 'to be said' is to be supplied. The inferred construction is: if an elder, seated on a seat, asks a question of a junior monk who has gone to attend upon him and is standing. To show the proper method of speaking, he says, 'But another who knows should speak at his side.' Here, 'of the one standing' is to be supplied. In the absence of anyone nearby, it is also permissible to speak after having resolved upon a communal recitation.

Aṭṭhamanavamadasamāni.

Eighth, Ninth, and Tenth.

Sattamo vaggo.

The Seventh Section.

1946. Gacchato puratoti ettha ‘‘pacchato gacchantenā’’ti seso. Pacchato gacchantena purato gacchato pañhaṃ na vattabbanti yojanā. Sace purato gacchanto pañhaṃ pucchati, kiṃ kātabbanti āha ‘‘pacchimassā’’tiādi.

1946. Regarding 'of one going in front,' here 'by one going behind' is to be supplied. The construction is: one going behind should not ask a question of one going in front. If one going in front asks a question, what is to be done? He says, 'to the latter,' and so on.

1947. Uggahitaṃ dhammaṃ purato gacchantena saddhiṃ pacchato gacchanto sajjhāyati, vaṭṭatīti yojanā. Samameva gacchato yugaggāhaṃ kathetuṃ vaṭṭatīti yojanā. Yugaggāhanti aññamaññaṃ. Aññamañña-saddapariyāyo hi yugaggāha-saddo.

1947. The construction is: it is permissible for one going behind to recite the learned Dhamma together with one going in front. The construction is: it is permissible for those going along together to speak antiphonally. 'Antiphonally' (yugaggāhaṃ) means mutually. Indeed, the word 'yugaggāha' is a synonym for 'mutually.'

Paṭhamaṃ.

First.

1948. Sakaṭamagge ekekassa cakkassa pathena gacchanto ekekassa cakkassa pathena samaṃ gacchato dhammaṃ desetuṃ vaṭṭati. Uppathenāpi gacchanto uppathena samaṃ gacchantassa dhammaṃ desetuṃ vaṭṭatīti ajjhāhārayojanā. Uppathenāti amaggena. Evaṃ anāpattivisaye dassite tabbipariyāyato āpattivisayo dassitoyevāti veditabbo.

1948. One walking on a cart track in one wheel-rut may teach the Dhamma to one walking alongside in the other wheel-rut. The inferred construction is: one walking off the path may also teach the Dhamma to one walking alongside off the path. 'Off the path' means not on a road. Thus, when the sphere of no offense has been shown, it should be understood that the sphere of offense has also been shown by its opposite.

Dutiyaṃ.

Second.

1949. Tatiye natthi vattabbanti ‘‘na ṭhito agilāno uccāraṃ vā passāvaṃ vā karissāmī’’ti (pāci. 651) etassa vinicchayo yathārutavasena [Pg.26] suviññeyyoti katvā vuttaṃ. Sace paṭicchannaṃ ṭhānaṃ gacchantassa sahasā uccāro vā passāvo vā nikkhamati, asañcicca kato nāma, anāpatti. Ayamettha viseso daṭṭhabbo. Siṅghāṇikāya kheḷeneva saṅgahitattepi bāttiṃsakoṭṭhāsesu visuṃyeva dassito eko koṭṭhāsoti sikkhāpadesu avuttampi saṅgahetvā āha ‘‘uccārādicatukka’’nti.

1949. In the third, there is nothing to be said, because the determination of 'Not being ill, I will not defecate or urinate while standing' (Pāc. 651) is easily understood according to its literal meaning, and so it was stated. If, while going to a secluded place, feces or urine suddenly comes out, it is considered unintentionally done, and there is no offense. This distinction should be seen here. Although nasal mucus is included with saliva, among the thirty-two parts of the body it is shown distinctly as a separate part; therefore, including even what is not mentioned in the training rules, he said, 'the fourfold beginning with excrement.'

1950. Ettha haritaṃ nāma idanti dassetumāha ‘‘jīvarukkhassā’’tiādi. Rukkhassāti upalakkhaṇaṃ jīvamānakatiṇalatādīnampi hariteyeva saṅgahitattā. ‘‘Dissamānaṃ gacchatī’’ti vacaneneva adissamānagataṃ aharitanti byatirekato viññāyati. Sākhā vā bhūmilaggā dissamānā gacchati, taṃ sabbaṃ haritamevāti yojanā.

1950. Here, to indicate what is meant by 'green,' he says, 'of a living tree,' and so forth. 'Of a tree' is illustrative, since living grass, creepers, and so forth are also included under 'green.' By the statement, 'it goes onto what is visible,' what goes onto something invisible is understood by contrast as 'not green.' A visible branch attached to the ground, it goes onto; all that is 'green'—this is the connection.

1951. Sahasā vaccaṃ nikkhamatevāti sambandho. Assa bhikkhuno. Vaccanti upalakkhaṇaṃ passāvādīnampi dassitattā. Vaṭṭatīti ettha ‘‘gilānaṭṭhāne ṭhitattā’’ti seso.

1951. 'Suddenly excrement comes out'—this is the connection. For that monk. 'Excrement' is illustrative, because urine and so forth are also shown. 'It is permissible'—here, the supplement is 'because he is standing in a sick person's place.'

1952. Palālaṇḍupake vāpīti palālacumbaṭakepi. Ettha ‘‘appaharitaṃ alabhantenā’’ti seso. Kismiñcīti sukkhatiṇādimhi kismiñci. Taṃ vaccaṃ pacchā haritaṃ ottharati, vaṭṭatīti yojanā.

1952. 'Or on a ball of straw' means also on a pad of straw. Here, the supplement is: 'by one unable to find a place with little greenery.' 'On something' means on any dry grass, and so forth. That excrement later covers the green; it is permissible—this is the connection.

1953. Etīti pavisati. Etthāti imasmiṃ sikkhāpade. ‘‘Kheḷena eva cā’’ti padacchedo.

1953. 'Eti' means 'pavisati' (enters). 'Ettha' means in this training rule. 'Kheḷena eva ca' is the word division.

Tatiyacatutthāni.

The third and fourth.

1954. Vaccakuṭisamuddādiudakesūti ettha ādi-saddena sabbaṃ aparibhogajalaṃ saṅgaṇhāti. Teneva ‘‘tesaṃ aparibhogattā’’ti aparibhogattameva kāraṇamāha.

1954. 'In waters such as a latrine pit, the sea, etc.'—here, the word 'etc.' includes all unusable water. For that very reason, he states non-usability itself as the reason, saying, 'because they are unusable.'

1955. Udakogheti [Pg.27] ettha ‘‘jāte’’ti seso. Ajalanti ajalaṭṭhānaṃ. Jaleti paribhogārahajale. Idhāpi thalakato udakaṃ ottharati, anāpatti.

1955. 'A flood of water'—here, the supplement is 'when it occurs.' 'Ajalam' means a waterless place. 'Jale' means in water suitable for use. Here too, if water covers the land, there is no offense.

Pañcamaṃ.

The fifth.

Aṭṭhamo vaggo.

The Eighth Section.

1956-7. Pakiṇṇakavinicchayaṃ dassetumāha ‘‘samuṭṭhānādayo’’tiādi. Ñeyyāti vakkhamānanayena veditabbā. Etthāti etesu sekhiyesu. Ujjagghikā ādi yesanti viggaho, tagguṇasaṃviññāṇoyaṃ bāhiratthasamāso, ujjagghikāappasaddapaṭisaṃyuttāni cattāri sikkhāpadānīti attho. Chamā ca nīcāsanañca ṭhānañca pacchā ca uppatho ca chamānīcāsanaṭṭhānapacchāuppathā, te saddā etesaṃ sikkhāpadānaṃ atthīti tappaṭisaṃyuttāni sikkhāpadāni chamā…pe… uppathavā, chamādipadavantāni pañca sikkhāpadānīti attho. Ettha ṭhāna-saddena ṭhā-dhātusseva rūpattā sikkhāpadāgato ṭhita-saddo gahito. ‘‘Dasasū’’ti vattabbe vaṇṇalopena, vibhattivipallāsena vā ‘‘dasā’’ti vuttaṃ. Samanubhāsane samuṭṭhānādīhi etesu dasasu sikkhāpadesu samuṭṭhānādayo tulyā vuttāti yojanā.

To explain the miscellaneous determinations, he says, 'origins and so forth,' and so forth. 'Should be known' means they should be understood according to the method that will be explained. 'Here' means in these Sekhiya rules. 'Ujjagghikā ādi yesanti' is the analysis; this is an external compound (bahubbīhi) indicating the possession of that quality. The meaning is: the four training rules connected with loud laughter and low sound, beginning with 'ujjagghikā.' 'Chamā ca nīcāsanañca ṭhānañca pacchā ca uppatho ca' (ground, low seat, standing, behind, and off-path) are the terms 'chamā…pe… uppathavā' (ground…etc.…off-path). The meaning is: the five training rules containing the words beginning with 'chamā' are connected with these terms. Here, by the word 'ṭhāna', the word 'ṭhita' (standing) that appears in the training rule is taken, because it is a form of the root 'ṭhā.' Where 'dasasū' (in ten) should be said, 'dasā' (ten) is stated due to elision of a letter or a change of case ending. In the formal admonition, it is stated that in these ten training rules, the origins and so forth are equivalent—this is the connection.

Kiṃ vuttaṃ hoti? Imāni dasa sikkhāpadāni samanubhāsanasamuṭṭhānāni, ekekamettha kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti vuttaṃ hoti.

What is meant by this? It is meant that these ten training rules have their origin in formal admonition, and each of them involves action, is released by perception, is intentional, is a worldly fault, is a bodily action, is a verbal action, is with an unwholesome mind, and is accompanied by painful feeling.

1958-9. ‘‘Chatta’’ntiādīni sikkhāpadānaṃ upalakkhaṇapadāni. Etāni ekādasa sikkhāpadāni samuṭṭhānādinā pana dhammadesanena tulyāva sadisā evāti yojanā. Idaṃ vuttaṃ [Pg.28] hoti – imāni ekādasa sikkhāpadāni dhammadesanāsamuṭṭhānāni, kiriyākiriyāni, saññāvimokkhāni, sacittakāni, lokavajjāni, vacīkammāni, akusalacittāni, dukkhavedanānīti.

'Umbrella' and so forth are indicative terms for the training rules. However, these eleven training rules are indeed similar and equal to the rule on teaching the Dhamma in terms of their origin and so forth—this is the connection. This is what is meant: these eleven training rules have their origin in teaching the Dhamma, are both action and non-action, are released by perception, are intentional, are worldly faults, are verbal actions, are with unwholesome minds, and are accompanied by painful feelings.

Sūpodanena viññattīti sūpodana-saddena lakkhitaṃ viññattisikkhāpadaṃ. Viññattisikkhāpadānaṃ bahuttā idameva visesitaṃ. Theyyasatthasamaṃ matanti samuṭṭhānādīhi theyyasatthasikkhāpadena samānaṃ matanti attho. Idaṃ vuttaṃ hoti – sūpodanaviññattisikkhāpadaṃ theyyasatthasamuṭṭhānaṃ, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

'Requesting soup and rice' means the training rule on requesting marked by the words 'soup and rice.' Because there are many training rules on requesting, this one is specifically distinguished. 'It is considered equal to (the rule on) a caravan of thieves' means it is considered the same as the training rule on accompanying a caravan of thieves in terms of origin and so forth. This is what is meant: the training rule on requesting soup and rice has its origin in accompanying a caravan of thieves, involves action, is released by perception, is intentional, is a worldly fault, is a bodily action, is a verbal action, is with an unwholesome mind, and is accompanied by painful feeling.

1960. Avasesā tipaññāsāti avasesāni tepaññāsasikkhāpadāni. Samānā paṭhamena tūti paṭhamena pārājikena samuṭṭhānādito samānānīti attho, paṭhamapārājikasadisasamuṭṭhānānīti vuttaṃ hoti. ‘‘Anāpatti āpadāsū’’ti padacchedo. Parimaṇḍalaṃ nivāsetvā, pārupitvā carantānaṃ corupaddavādi āpadā nāma. Api-saddena nadisantaraṇādiṃ saṅgaṇhāti. Sekhiyesu sabbesūti yebhuyyavasena vuttaṃ.

1960. 'The remaining fifty-three' means the remaining fifty-three training rules. 'But they are similar to the first' means they are similar to the first Pārājika in terms of origin and so forth; it is meant that they have origins similar to the first Pārājika. 'Anāpatti āpadāsu' (no offense in emergencies) is the word division. For those walking having worn the lower robe evenly and draped the upper robe, dangers such as trouble from thieves are called emergencies. The word 'api' also includes crossing rivers and so forth. 'In all Sekhiya rules' is stated by way of generalization.

1961. ‘‘Na ujjhānasaññī paresaṃ pattaṃ olokessāmī’’tiādīnaṃ (pāci. 614) imassa anāpattivārassa asambhavato na panāgatoti pāḷiyaṃ na vutto. Tassāpi yathāvatthukāva āpattiyo daṭṭhabbā.

1961. Regarding such rules as, 'Being minded to find fault, I will not look at another's bowl' (Pāc. 614), this case of non-offense is not mentioned in the Pāli because it is impossible. For this too, offenses should be determined according to the actual case.

Iti vinayatthasārasandīpaniyā

Thus, in the Vinayatthasārasandīpanī,

Vinayavinicchayavaṇṇanāya

the commentary on the Vinayavinicchaya,

Sekhiyakathāvaṇṇanā niṭṭhitā.

the explanation of the discourse on the Sekhiyas is concluded.

1962. Yo [Pg.29] imaṃ vinicchayaṃ viditvā ṭhito, so hi yasmā vinaye visārado hoti, vinītamānaso ca hoti, parehi duppadhaṃsiyo ca hoti, tato tasmā kāraṇā samāhito satataṃ imaṃ vinayavinicchayaṃ sikkheyyāti yojanā.

1962. Whoever, having understood this determination, is established therein, since he indeed becomes skilled in the Discipline, has a well-trained mind, and is difficult to assail by others, therefore, for that reason, being composed, one should constantly train in this determination of the Vinaya—this is the connection.

Tattha imaṃ vinicchayaṃ viditvāti sabbalokiyalokuttaraguṇasampattinidānaṃ imaṃ vinayavinicchayaṃ atthato, ganthato, vinicchayato ca sakkaccaṃ ñatvā. Visāradoti sārajjanaṃ sārado, vigato sārado assāti visārado, vinayapariyattiyā, āpattādivibhāge ca nibbhayo nirāsaṅkoti vuttaṃ hoti. Na kevalaṃ imassa jānane esova ānisaṃso, atha kho vinītamānaso ca hoti, saṃyatacitto hotīti attho. Soti imaṃ vinicchayaṃ sakkaccaṃ viditvā ṭhito bhikkhu. Parehīti imaṃ ajānantehi aññehi. Duppadhaṃsiyo ca hotīti anabhibhavanīyo ca hoti.

Herein, 'having understood this determination' means having carefully known this determination of the Vinaya—which is the foundation for the attainment of all worldly and supramundane qualities—in terms of its meaning, text, and determination. 'Skilled' (visārado): 'sārado' means timidity; 'visārado' is one from whom timidity has departed. It is meant that he is fearless and without doubt in the scriptural learning of the Vinaya and in the analysis of offenses and so forth. Not only is this the benefit in knowing it, but he also has a well-trained mind, meaning he has a restrained mind. 'He' refers to a monk who, having carefully understood this determination, is established therein. 'By others' means by others who do not know this. 'And becomes difficult to assail' means he becomes unconquerable.

Tatoti tasmā vinaye visāradatādisabbaguṇasampannahetuttā. Hīti yasmāti attho. Sikkheti sajjhāyanasavanādivasena sikkheyya, uggaṇheyyāti attho. ‘‘Satata’’nti iminā sabbatthakakammaṭṭhāne viya etthāpi satatābhiyogo kātabboti dasseti. Vikkhittassa yathābhūtapaṭivedhābhāvato tappaṭipakkhāya ekaggatāya niyojento āha ‘‘samāhito’’ti, sammā vinayavinicchaye āhito patiṭṭhito ekaggacittoti vuttaṃ hoti. Yathāha ‘‘avikkhittassāyaṃ dhammo, nāyaṃ dhammo vikkhittassā’’ti.

'Tato' (therefore) means because it is the cause of being endowed with all qualities, such as expertise in the Discipline. 'Hi' (indeed) means 'since'. 'Sikkheyya' (should train) means one should train by way of reciting, listening, and so on; the meaning is, one should learn. By 'satataṃ' (constantly) it is shown that here too, as with the all-purpose meditation subject, continuous effort should be made. Because one who is distracted lacks penetration according to reality, directing towards one-pointedness as its opposite, he says 'samāhito' (composed), which means one whose mind is rightly placed, firmly established in the determination of the Vinaya, with a unified mind. As it is said: 'This Dhamma is for one who is undistracted, not for one who is distracted.'

1963. Evaṃ imāya gāthāya vuttamevatthaṃ pakārantarenāpi dassetumāha ‘‘ima’’ntiādi. Teti apekkhitvā ‘‘ye’’ti [Pg.30] labbhati. Ye therā vā navā vā majjhimā vā. Paramanti amatamahānibbānappattiyā mūlakāraṇassa sīlassa pakāsanato uttamaṃ. Asaṃkaranti nikāyantaraladdhīhi asammissaṃ. Saṃkaranti vuttappakāraguṇopetattā kāyacittasukhakāraṇaṃ sammukhaṃ karotīti saṃkaraṃ. Savanāmatanti saddarasādiyogena kaṇṇarasāyanaṃ. Amatanti tatoyeva amataṃ sumadhuraṃ. Amatamahānibbānāvahattā vā phalūpacārena amataṃ. Imaṃ vinayavinicchayaṃ. Aveccāti sakkaccaṃ viditvā. Adhiketi adhisīlādisikkhattayappakāsanena ukkaṭṭhe. Hiteti lokiyalokuttarasukhahetuttena hite. Hinoti attano phalanti ‘‘hita’’nti sukhahetu vuccati. Kalisāsaneti lobhādikilesaviddhaṃsane. Sāsaneti vinayapariyattisaṅkhātasāsanekadese. Paṭuttanti byattabhāvaṃ. Na yanti na gacchanti. Ke teti katame te. ‘‘Na keci santi cā’’ti nissandehe imissā gāthāya attho likhito.

1963. Thus, to show the meaning conveyed by this verse in another way, he says ‘imaṃ’ (this), and so on. With reference to ‘te’ (they), ‘ye’ (who) is understood. ‘Ye’ means whether they are elder monks, newly ordained monks, or those of middle standing. ‘Paramaṃ’ (supreme) means the highest, because it reveals morality, which is the root cause for the attainment of the deathless, great Nibbāna. ‘Asaṃkaraṃ’ (unmixed) means unmixed with the doctrines of other sects. ‘Saṃkaraṃ’ (bringing about) means it brings about bodily and mental happiness, being endowed with the qualities described; thus, it is called ‘saṃkaraṃ’. ‘Savanāmataṃ’ (nectar for the ear) means a tonic for the ear through the association with sound, taste, and so on. ‘Amataṃ’ (deathless) means for that very reason it is deathless and supremely sweet. Or, by transference of epithet from the effect, it is called ‘amataṃ’ because it leads to the deathless, great Nibbāna. ‘Imaṃ vinayavinicchayaṃ’ (this Vinaya-decision). ‘Avecca’ (having carefully understood) means having carefully known. ‘Adhike’ (superior) means superior through the exposition of the threefold training in higher morality, and so on. ‘Hite’ (beneficial) means beneficial as the cause of worldly and supramundane happiness. Because it brings forth its own fruit (hinoti attano phalaṃ), ‘hitaṃ’ (beneficial) is said to be the cause of happiness. ‘Kalisāsane’ (in the dispelling of defilements) means in the destruction of defilements such as greed. ‘Sāsane’ (in the Dispensation) refers to a part of the Dispensation known as the Vinaya scriptures. ‘Paṭuttaṃ’ (skilled) means the state of being skilled. ‘Na yanti’ (they do not go) means they do not attain. ‘Ke te’ (who are they?) means which are they? ‘Na keci santi ca’ (and there are none) means the meaning of this verse is written without a doubt.

Evaṃ ettha atthayojanā veditabbā – paramaṃ uttamaṃ asaṃkaraṃ nikāyantaraladdhīhi asammissaṃ saṃkaraṃ sakalalokiyalokuttarasukhābhinipphādakaṃ savanāmataṃ sotarasāyanaṃ imaṃ vinicchayappakaraṇaṃ avecca sakkaccaṃ viditvā adhike adhisīlādisikkhattayappakāsanena ukkaṭṭhe hite lokiyalokuttarasukhahetubhūte kalisāsane sakalasaṃkilesaviddhaṃsake sāsane vinayapiṭakasaṅkhāte pariyattisāsane ye paṭuttaṃ na yanti, te ke nāmāti yojanā, ye imaṃ pakaraṇaṃ avecca viditvā ṭhitā, te ekaṃsato vinayapiṭake paṭuttaṃ pāpuṇanti yevāti adhippāyo.

Thus, the interpretation here should be understood as follows: this treatise on the Vinaya, which is supreme, the highest, unmixed with the doctrines of other sects, bringing about all worldly and supramundane happiness, a nectar for the ear—having carefully known and understood it, which is superior through the exposition of the threefold training, pre-eminent, beneficial as the cause of worldly and supramundane happiness, in the dispelling of all defilements, in the teaching known as the Vinaya Piṭaka—those who do not attain distinction, who are they? The interpretation is: those who, having carefully known and understood this treatise, stand firm, undoubtedly attain distinction in the Vinaya Piṭaka. This is the intended meaning.

Iti vinayatthasārasandīpaniyā

Thus, from the Vinayatthasārasandīpanī.

Vinayavinicchayavaṇṇanāya

The Commentary on the Vinayavinicchaya.

Bhikkhuvibhaṅgakathāvaṇṇanā niṭṭhitā.

The commentary on the Bhikkhuvibhaṅga discourse is concluded.

Bhikkhunivibhaṅgo

The Bhikkhunivibhaṅga.

1964. Evaṃ [Pg.31] bhikkhuvibhaṅgapāḷiyā, aṭṭhakathāya ca āgataṃ vinicchayasāraṃ nātisaṅkhepavitthāranayena dassetvā idāni tadanantarāya bhikkhunivibhaṅgapāḷiyā, tadaṭṭhakathāya ca āgatavinicchayasāraṃ dassetumārabhanto āha ‘‘bhikkhunīna’’ntiādi. Tasmiṃ apīti ettha api-saddo vuttāpekkhāyaṃ. ‘‘Samāsenā’’ti idaṃ ganthavasena saṅkhipanaṃ sandhāya vuttaṃ. ‘‘Kiñcimatta’’nti idaṃ atthavasenāti veditabbaṃ.

1964. Having thus shown the essence of the Vinaya decisions derived from the Bhikkhuvibhaṅga Pāḷi and its commentary, without excessive brevity or elaboration, now, immediately following that, beginning to show the essence of the Vinaya decisions derived from the Bhikkhunivibhaṅga Pāḷi and its commentary, he says ‘bhikkhunīnaṃ’ (for bhikkhunīs), and so on. Here, the word ‘api’ (also) in ‘tasmiṃ api’ (in that also) is used with reference to what has been said. ‘Samāsena’ (briefly) is said with reference to the brevity in terms of the composition. ‘Kiñcimattaṃ’ (to some extent) should be understood as referring to the meaning.

Pārājikakathāvaṇṇanā

The Commentary on the Pārājika Discourse.

1965. Chandasoti methunasevanarāgapaṭisaṃyuttena chandena. Etena ‘‘chande pana asati balakkārena padhaṃsitāya anāpattī’’ti (kaṅkhā. aṭṭha. methunadhammasikkhāpadavaṇṇanā) aṭṭhakathā sūcitā hoti. Sā samaṇī pārājikā nāma hotīti pavuccatīti yojanā.

1965. ‘Chandaso’ (by desire) means by desire associated with lust for sexual intercourse. By this, the commentary (Kaṅkhāvitaraṇī-aṭṭhakathā, Methunadhammasikkhāpadavaṇṇanā) is indicated, which states: ‘When there is no desire, there is no offense for one who is overcome by force.’ The interpretation is that such a nun is said to be called a ‘pārājikā’ (one who is defeated).

1966-7. ‘‘Sajīvassa api ajīvassā’’ti padacchedo. ‘‘Santhataṃ vā asanthata’’nti idaṃ ‘‘aṅgajāta’’nti imassa visesanaṃ. Attano tividhe maggeti attano vaccapassāvamukhamaggānaṃ aññatarasmiṃ magge. Ettha ‘‘santhate vā asanthate vā’’ti seso, ‘‘allokāse’’ti iminā sambandho. ‘‘Yebhuyyaakkhāyitādika’’nti padacchedo. Ādi-saddena akkhāyitaṃ saṅgaṇhāti.

1966-7. ‘Sajīvassa api ajīvassa’ (whether alive or dead)—this is the word division. ‘Santhataṃ vā asanthataṃ’ (arranged or not arranged)—this is the qualifier for ‘aṅgajātaṃ’ (sexual organ). ‘Attano tividhe magge’ (in one’s own threefold passage) means in any of one’s own passages for excrement, urine, or the mouth. Here, the remainder ‘santhate vā asanthate vā’ (whether arranged or not arranged) has a connection with ‘allokāse’ (in an open space). ‘Yebhuyyaakkhāyitādikaṃ’ (mostly declared, etc.)—this is the word division. The word ‘ādi’ (etc.) includes the undeclared.

Manussapurisādīnaṃ navannaṃ sajīvassapi ajīvassapi yassa kassaci santhataṃ vā asanthataṃ vā yebhuyyakkhāyitādikaṃ aṅgajātaṃ attano santhate vā asanthate vā tividhe magge allokāse tilaphalamattampi pavesentī parājitāti yojanā.

The interpretation is: if a bhikkhunī, into any of her own three passages, whether arranged or unarranged, in an open place, inserts even a sesame seed’s worth of the sexual organ (aṅgajāta) that is mostly declared, etc., whether arranged or unarranged, of any of the nine types of human males, etc., whether living or non-living, she is defeated.

1968. Sādhāraṇavinicchayanti [Pg.32] bhikkhubhikkhunīnaṃ sādhāraṇasikkhāpadavinicchayaṃ.

1968. ‘Sādhāraṇavinicchayaṃ’ (common decision) refers to the decision concerning the training rules common to both monks and nuns.

1969-70. Adhakkhakanti ettha akkhakānaṃ adhoti viggaho. Ubbhajāṇumaṇḍalanti jāṇumaṇḍalānaṃ ubbhanti viggaho. Ubbha-saddo uddhaṃ-saddapariyāyo. Idha ‘‘attano’’ti seso. Avassutassāti kāyasaṃsaggarāgena tintassa. Avassutāti etthāpi eseva nayo. Yāti vuttattā ‘‘sā’’ti labbhati. Sarīranti ettha ‘‘yaṃ kiñcī’’ti seso. Paropakkamamūlakaṃ pārājikaṃ dassetumāha ‘‘tena vā phuṭṭhā’’ti. Ettha ‘‘yathāparicchinne kāye’’ti ca ‘‘sādiyeyyā’’ti ca vattabbaṃ.

1969-70. ‘Adhakkhakaṃ’ (below the collarbone) is analyzed here as ‘akkhakānaṃ adho’ (below the collarbones). ‘Ubbhajāṇumaṇḍalaṃ’ (above the kneecaps) is analyzed as ‘jāṇumaṇḍalānaṃ ubbha’ (above the kneecaps). The word ‘ubbha’ is a synonym for the word ‘uddhaṃ’. Here, ‘attano’ (of oneself) is the remainder. ‘Avassutassa’ (of one who is overcome by passion) means of one who is drenched by lust for bodily contact. In ‘avassutā’ (overcome by passion), the same method applies here too. Because ‘yā’ (who) is stated, ‘sā’ (she) is obtained. In ‘sarīraṃ’ (body), ‘yaṃ kiñci’ (whatever) is the remainder here. To show the pārājika offense rooted in another’s action, he says ‘tena vā phuṭṭhā’ (or touched by that). Here, ‘yathāparicchinne kāye’ (in the body as defined) and ‘sādiyeyya’ (should approve) should be stated.

Yā pana bhikkhunī avassutā avassutassa manussapuggalassa yaṃ kiñci sarīraṃ attano adhakkhakaṃ ubbhajāṇumaṇḍalaṃ yaṃ sarīrakaṃ, tena sarīrakena chupeyya, tena manussapurisena yathāparicchinne kāye phuṭṭhā sādiyeyya vā, sā pārājikā siyāti yojanā.

The interpretation is: if a bhikkhunī, being overcome by passion, touches any part of the body of a human male who is overcome by passion with that part of her own body which is below the collarbone and above the kneecaps, or if she, being touched by that human male in the body as defined, approves, she is defeated.

1971-2. ‘‘Gahitaṃ ubbhajāṇunā’’ti iminā kapparato uddhaṃ pārājikakkhettamevāti dīpeti. Attano yathāvuttappakārena kāyenāti yojanā, attano ‘‘adhakkhaka’’ntiādivuttappakārena kāyenāti attho. Tathā avassutāya avassutassa purisassa kāyapaṭibaddhaṃ phusantiyā thullaccayaṃ hoti. Attano yathāparicchinnakāyapaṭibaddhena tathā avassutāya avassutassa purisassa kāyaṃ phusantiyā thullaccayaṃ hoti.

1971-2. By ‘gahitaṃ ubbhajāṇunā’ (seized above the knee) it is shown that what is above the elbow is indeed the area for a pārājika offense. The interpretation is ‘with one’s own body in the manner stated’, meaning with one’s own body in the manner stated as ‘below the collarbone’, and so on. Similarly, if a bhikkhunī, being overcome by passion, touches something connected to the body of a man who is overcome by passion, there is a grave offense. Similarly, if a bhikkhunī, being overcome by passion, touches the body of a man who is overcome by passion with something connected to her own body as defined, there is a grave offense.

1973. Attano avasesena kāyena avassutāya avassutassa purisapuggalassa kāyaṃ phusantiyā thullaccayaṃ [Pg.33] hoti. Evaṃ attano payoge ca purisassa payoge ca tassā bhikkhuniyāyeva thullaccayaṃ hotīti yojanā.

1973. If a bhikkhunī, being overcome by passion, touches the body of a male individual who is overcome by passion with the remaining part of her own body, it is a grave offense. Thus, the interpretation is: whether it is her own action or the man’s action, the grave offense falls solely on that bhikkhunī.

1974. Yakkhapetatiracchānapaṇḍakānaṃ kāyaṃ ‘‘adhakkhakaṃ ubbhajāṇumaṇḍala’’nti yathāparicchinnaṃ tatheva attano kāyena ubhatoavassave sati phusantiyā assā bhikkhuniyā thullaccayaṃ, tatheva yakkhādīnaṃ payogepi tassāyeva thullaccayaṃ hotīti yojanā.

1974. The interpretation is: if a bhikkhunī, when both parties are overcome by passion, touches the body of a yakkha, peta, animal, or paṇḍaka with that part of her own body which is defined as ‘below the collarbone and above the kneecaps’, it is a grave offense for that bhikkhunī. Similarly, even if the yakkha or others initiate the action, it is still a grave offense for her.

1975. Ekatovassave cāpīti bhikkhuniyā vasena ekatoavassave cāpi. Thullaccayamudīritanti pārājikakkhettabhūtena attano kāyena manussapurisassa kāyaṃ phusantiyā thullaccayaṃ aṭṭhakathāyaṃ (pāci. aṭṭha. 662) vuttanti attho. Avasese ca sabbatthāti yathāvuttapārājikakkhettato avasese thullaccayakkhette sabbattha ekatoavassave sati dukkaṭaṃ hotīti attho. Kāyapaṭibaddhena kāyapaṭibaddhāmasanādīsu sabbattha ubhatoavassave vā ekatoavassave vā dukkaṭameva hoti.

1975. ‘Ekatovassave cāpi’ (even if only one party is overcome by passion) means even if only one party is overcome by passion on the part of the bhikkhunī. ‘Thullaccayaṃ udīritaṃ’ (a grave offense is declared) means that a grave offense is stated in the commentary (Pācittiya-aṭṭhakathā 662) when a bhikkhunī touches the body of a human male with her own body, which is the area for a pārājika offense. And in all other remaining cases, it means that in the grave offense area remaining from the aforementioned pārājika offense area, if only one party is overcome by passion, it is a dukkaṭa offense. In all cases of touching with things connected to the body, and so on, whether both or only one party is overcome by passion, it is always a dukkaṭa offense.

1976. ‘‘Ubbhakkhakamadhojāṇumaṇḍala’’nti yaṃ apārājikakkhettaṃ idha dassitaṃ, ettha ekatoavassave dukkaṭaṃ hoti. Kapparassa ca heṭṭhāpi ettheva adhojāṇumaṇḍale saṅgahaṃ gatanti yojanā.

1976. The area ‘ubbhakkhakaṃ adhojāṇumaṇḍalaṃ’ (above the collarbone and below the kneecaps), which is shown here as outside the pārājika offense area—in this area, if only one party is overcome by passion, it is a dukkaṭa offense. The interpretation is that what is below the elbow is also included here in the area below the kneecaps.

1977-9. Bhikkhu bhikkhuniyā saddhiṃ sace kāyasaṃsaggaṃ kelāyati sevatīti yojanā. Bhikkhuniyā nāso siyāti sīlavināso pārājikāpatti siyāti attho. Gehapemanti ettha ‘‘gehasitapema’’nti vattabbe gāthābandhavasena sita-saddalopo, attho panassa bhikkhuvibhaṅge vuttanayova.

1977-9. The interpretation is: if a bhikkhu engages in bodily contact, plays, or associates with a bhikkhunī. ‘Bhikkhuniyā nāso siyā’ (the bhikkhunī would be ruined) means that her morality would be ruined, incurring a pārājika offense. In ‘gehapemaṃ’ (household affection), although ‘gehasitapemaṃ’ (affection rooted in the household) should be said, the word ‘sita’ is omitted due to metrical necessity in the verse. Its meaning, however, is the same as explained in the Bhikkhuvibhaṅga.

1980. Avisesenāti [Pg.34] ‘‘bhikkhuniyā’’ti vā ‘‘bhikkhussā’’ti vā visesaṃ akatvā.

1980. ‘Avisesena’ (without distinction) means without making a distinction as to whether it is ‘bhikkhuniyā’ (of a bhikkhunī) or ‘bhikkhussa’ (of a bhikkhu).

1981. Yassāti bhikkhussa vā bhikkhuniyā vā. Yatthāti bhikkhuniyaṃ vā bhikkhusmiṃ vā. Manosuddhanti kāyasaṃsaggādirāgarahitaṃ. Tassa bhikkhussa vā bhikkhuniyā vā tattha bhikkhuniyaṃ vā bhikkhusmiṃ vā visaye nadosatā anāpattīti attho.

1981. ‘Yassa’ (whose) refers to a bhikkhu or a bhikkhunī. ‘Yattha’ (in which) refers to a bhikkhunī or a bhikkhu. ‘Manosuddhaṃ’ (pure in mind) means free from lust, such as that regarding bodily contact. The meaning is: for that bhikkhu or bhikkhunī, in that matter—whether concerning a bhikkhunī or a bhikkhu—there is no fault, no offense.

1982. Bhinditvāti sīlabhedaṃ katvā. Bhikkhuniyā apakatattā āha ‘‘neva hoti bhikkhunidūsako’’ti.

1982. “Having broken” means having broken moral conduct. Because he did not transgress against a bhikkhunī, it is said, “he is not a defiler of bhikkhunīs.”

1983. Athāti vākyārambhe. Na hotāpatti bhikkhunoti ettha bhikkhunīhi kāyasaṃsaggasaṅghādisesamāha.

1983. ‘Atha’ (now) is an introduction to the statement. In the phrase “There is no offense for a bhikkhu,” he here states the Saṅghādisesa offense regarding bodily contact for bhikkhunīs.

1984. ‘‘Khette’’ti vakkhamānaṃ ‘‘phuṭṭhā’’ti iminā yojetvā ‘‘pārājika’’ntiādīhi, ‘‘thullaccayaṃ khette’’tiādīhi ca sambandhitabbaṃ. ‘‘Pārājika’’nti vakkhamānattā phuṭṭhāti ettha ‘‘pārājikakkhette’’ti seso.

1984. The upcoming phrase ‘in the field’ should be connected with ‘touched,’ and related to ‘pārājika’ and so on, and with ‘a grave offense in the field’ and so on. Since ‘pārājika’ is about to be stated, in the phrase ‘touched,’ the remainder to be supplied is ‘in the field of a pārājika.’

1985. Tathāti niccalāpi sādiyati. Khetteti thullaccayādīnaṃ khette. Kāyena niccalāyapi cittena sādiyantiyā āpatti kasmā vuttāti āha ‘‘vuttattā…pe… satthunā’’ti, bhikkhupātimokkhe viya ‘‘kāyasaṃsaggaṃ samāpajjeyyā’’ti avatvā idha ‘‘kāyasaṃsaggaṃ sādiyeyyā’’ti vuttattāti adhippāyo.

1985. Similarly, even if motionless, she acquiesces. “In the field” refers to the field of grave offenses and so on. Why is an offense stated for one who acquiesces with the mind even while her body is motionless? He said, “because it was stated… by the Teacher.” The meaning is that this is because, unlike in the Bhikkhu Pātimokkha, it is not said, “one should engage in bodily contact,” but here it is said, “one should acquiesce to bodily contact.”

1986. Tassā āpattiyā. Kriyasamuṭṭhānanti kiriyāya samuṭṭhānaṃ. Evaṃ satīti sādiyanamatteneva āpajjitabbabhāve sati. Idanti ‘‘kiriyasamuṭṭhāna’’mitividhānaṃ. Tabbahuleneva nayenāti [Pg.35] kiriyasamuṭṭhānabāhullena nayena khadiravanādivohāro viyāti daṭṭhabbaṃ.

1986. Of that offense. “Arising from an action” means arising from the act. This being so, when there is the state of being liable to incur an offense merely by acquiescing. This is the stipulation of “arising from an action.” It should be understood that this is by the principle of predominance, that is, by the principle of the predominance of arising from action, like the conventional usage of “acacia forest” and so on.

1987. Tassā bhikkhuniyā asañcicca virajjhitvā āmasantiyā anāpatti, ‘‘ayaṃ puriso’’ti vā ‘‘itthī’’ti vā ajānitvā āmasantiyā anāpatti, purisassa āmasane sati phassaṃ asādiyantiyā vā anāpattīti yojanā.

1987. For that bhikkhunī, there is no offense if she touches someone unintentionally while moving away; there is no offense if she touches someone without knowing whether it is a man or a woman; or, when there is touching by a man, there is no offense for her if she does not acquiesce to the contact—this is the construction.

1988. Khittacittāyāti yakkhummattāya. Ummattikāya vāti pittakopena ummādappattāya. Idañca ‘‘asucī’’ti vā ‘‘candana’’nti vā visesataṃ ajānanameva pamāṇaṃ.

1988. “Of one with a distracted mind” means of one maddened by a yakkha. “Or of an insane one” means of one who has reached madness due to an agitation of bile. And here, the standard is simply not knowing the specific nature of something, whether it is “impure” or “sandalwood.”

Ubbhajāṇumaṇḍalakathāvaṇṇanā.

The Explanation of the Talk on the Area Above the Circle of the Knee.

1989-90. ‘‘Pārājikattaṃ jānantī’’ti iminā avasesāpattiṃ jānitvā chādentiyā pārājikābhāvaṃ dīpeti. Saliṅge tu ṭhitāyāti pabbajjāliṅgeyeva ṭhitāya. Iti dhure nikkhittamattasminti yojanā. Iti-saddo nidassane. Itarāya pubbeyeva āpannattā tamapekkhitvā ‘‘sā cā’’ti āha.

1989-90. By the phrase “knowing it is a pārājika,” he indicates the absence of a pārājika offense for one who conceals an offense knowing it to be one of the remaining (i.e., lesser) offenses. But “remaining in one’s own sign” means remaining in the sign of ordination itself. The connection is with the phrase “merely in being placed in charge.” The word “iti” is illustrative. Because the other had committed the offense previously, with reference to her, it is said, “and she.”

1991. Vuttāvisiṭṭhaṃ sabbaṃ vinicchayaṃ saṅgahetumāha ‘‘sesa’’ntiādi. Tatthāti duṭṭhullapaṭicchādane.

1991. To summarize all the unstated details of the analysis, he says “the rest” and so on. “There” means in the concealment of a grave offense.

Vajjapaṭicchādikathāvaṇṇanā.

The Explanation of the Talk on the Concealer of a Fault.

1992-5. Saṅghenāti samaggena saṅghena. Ukkhittakoti āpattiyā adassanādīsu ukkhittako. ‘‘Ukkhepane ṭhito’’ti iminā ukkhepanīyakammakatassa anosāritabhāvaṃ dīpeti. Yā diṭṭhi etassāti yaṃdiṭṭhiko, so ukkhittako bhikkhu yāya diṭṭhiyā samannāgato hotīti adhippāyo[Pg.36]. ‘‘Tassā diṭṭhiyā gahaṇenā’’ti iminā anuvattappakāro dassito. Taṃ ukkhittakaṃ bhikkhunti yojanā. Sā bhikkhunī aññāhi bhikkhunīhi visumpica saṅghamajjhepi ‘‘eso kho ayye bhikkhu samaggena saṅghena ukkhitto’’tiādinā (pāci. 669) nayena tikkhattuṃ vuccamānāti yojanā. Taṃ vatthuṃ acajantī gahetvā yadi tatheva tiṭṭhatīti yojanā. Ettha ‘‘yāvatatiyaṃ samanubhāsitabbā’’ti seso. Tassa kammassa osāneti tatiyāya kammavācāya yyakārappattavasena assa samanubhāsanakammassa pariyosāne. Asākiyadhītarāti asākiyadhītā, paccatte karaṇavacanaṃ. ‘‘Puna appaṭisandheyā’’ti iminā puna teneva ca attabhāvena bhikkhunibhāve paṭisandhātuṃ anarahatā vuttā.

1992-5. “By the Saṅgha” means by a united Saṅgha. “One who has been suspended” refers to one who has been suspended for reasons such as not seeing an offense. By “standing in suspension,” he shows that one who has been subjected to the act of suspension has not been reinstated. “Holding such a view” means that the suspended bhikkhu is endowed with some view; this is the intended meaning. By “by adhering to that view,” the manner of following is shown. The connection is with “that suspended bhikkhu.” The connection is that that bhikkhunī is addressed three times by other bhikkhunīs, either separately or in the midst of the Saṅgha, according to the method beginning, “Venerable, this bhikkhu has been suspended by a united Saṅgha” (Pāc. 669). The connection is that if, not abandoning that matter, she takes it up and remains thus. Here, “she should be formally admonished up to the third time” is to be supplied. “At the conclusion of that formal act” means at the end of this act of formal admonishment, with the completion of the third formal announcement. “Not a daughter of the Sākiyans” is a term for one who is not a Sākiyan daughter; it is an instrumental case used in the sense of a vocative. By “should not be reconnected,” her unworthiness to be re-established in the state of a bhikkhunī again in that same individual existence is stated.

1996. Tikadukkaṭaṃ niddiṭṭhanti adhammakamme adhammakammasaññā, vematikā, dhammakammasaññāti etāsaṃ vasena tikadukkaṭaṃ vuttaṃ. Samanubhāsane vuttā samuṭṭhānādayo sabbe idha vattabbāti yojanā.

1996. “The threefold dukkaṭa has been specified”: the threefold dukkaṭa is spoken of with respect to an unlawful act based on these three cases: perceiving it as an unlawful act, being doubtful, and perceiving it as a lawful act. The connection is that all the origins and other aspects mentioned in the section on formal admonishment should be stated here as well.

Ukkhittānuvattikakathāvaṇṇanā.

The Explanation of the Talk on the Female Follower of a Suspended Monk.

1997. ‘‘Hatthaggahaṇaṃ vā sādiyeyyāti hattho nāma kapparaṃ upādāya yāva agganakhā. Etassa asaddhammassa paṭisevanatthāya ubbhakkhakaṃ adhojāṇumaṇḍalaṃ gahaṇaṃ sādiyati, āpatti thullaccayassā’’ti (pāci. 676) vuttattā āha ‘‘apārājikakhettassā’’tiādi. ‘‘Ta’’nti vakkhamānattā ‘‘ya’’nti labbhati. Apārājikakkhettassa yassa kassaci aṅgassa yaṃ gahaṇaṃ, taṃ hatthaggahaṇanti pavuccatīti yojanā. Hatthe gahaṇaṃ hatthaggahaṇaṃ.

1997. “Or should she acquiesce to the grasping of the hand”: the hand is from the elbow up to the tips of the nails. Because it is said, “If, for the purpose of engaging in this improper conduct, she acquiesces to the grasping of the area above the collarbone or below the circle of the knee, there is an offense of grave misconduct” (Pāc. 676), he says, “of the area not involving a pārājika,” etc. Since “that” is about to be stated, “which” is obtained. The connection is: the grasping of any limb whatsoever in the area not involving a pārājika is called “hand-grasping.” Grasping of the hand is hand-grasping.

1998. Yassa kassacīti vuttappakārena yassa kassaci cīvarassa yaṃ gahaṇanti yojanā.

1998. “Of anyone whatsoever”: the connection is, the grasping of the robe of anyone whatsoever, in the manner stated.

1999. Asaddhamma-saddena [Pg.37] methunassāpi vuccamānattā tato visesetumāha ‘‘kāyasaṃsagga …pe… kāraṇā’’ti. Bhikkhunī kāyasaṃsaggasaṅkhātassa asaddhammassa kāraṇā purisassa hatthapāsasmiṃ tiṭṭheyya vāti yojanā.

1999. Since the term “improper conduct” can also refer to sexual intercourse, to distinguish it from that, he says, “bodily contact… for the reason.” The connection is: a bhikkhunī, for the reason of improper conduct consisting of bodily contact, might stand within a man’s arm’s reach.

2000. Tatoti tassa asaddhammassa kāraṇā. Tatthāti hatthapāse. Purisenāti ettha ‘‘kata’’nti seso, ‘‘saṅketa’’nti iminā sambandho. ‘‘Āgamanaṃ assā’’ti padacchedo. Iccheyyāti vuttepi na gamanicchāmattena, atha kho bhikkhuniyā purisassa hatthapāsaṃ, purisena ca bhikkhuniyā hatthapāsaṃ okkantakāleyeva vatthupūraṇaṃ daṭṭhabbaṃ. Yathāha ‘‘saṅketaṃ vā gaccheyyāti etassa asaddhammassa paṭisevanatthāya purisena ‘itthannāmaṃ āgacchā’ti vuttā gacchati, pade pade āpatti dukkaṭassa. Purisassa hatthapāsaṃ okkantamatte āpatti thullaccayassā’’ti (pāci. 676) ca ‘‘purisassa abbhāgamanaṃ sādiyati, āpatti dukkaṭassa. Hatthapāsaṃ okkantamatte āpatti thullaccayassā’’ti (pāci. 676) ca. Ettha ca itthannāmaṃ āgacchāti itthannāmaṃ ṭhānaṃ āgacchāti attho.

2000. “From that” means for the reason of that improper conduct. “There” means within arm’s reach. In “by a man,” the word “made” is to be supplied; it is connected with “appointment.” The division of the words is ‘āgamanaṃ assā’ (her coming). Even though it says “she might desire,” the completion of the offense is not merely through the desire to go, but rather, it should be seen as occurring at the very time a bhikkhunī enters a man’s arm’s reach, or a man enters a bhikkhunī’s arm’s reach. As it is said: “Or she might go to an appointed place”: for the purpose of engaging in that improper conduct, having been told by a man, “Come to such-and-such a place,” she goes; for every step, there is an offense of wrong-doing. The moment she enters the man’s arm’s reach, there is an offense of grave misconduct (Pāc. 676). And: “She acquiesces to a man’s approach; there is an offense of wrong-doing. The moment he enters her arm’s reach, there is an offense of grave misconduct” (Pāc. 676). And here, “come to such-and-such a place” means come to such-and-such a location.

2001. Tadatthāyāti tasseva kāyasaṃsaggasaṅkhātaasaddhammassa sevanatthāya. Paṭicchannaṭṭhānañcāti vatthādinā yena kenaci paṭicchannaokāsaṃ. Purisassa hatthapāse ṭhitā tadatthāya kāyaṃ upasaṃhareyya vāti yojanā.

2001. “For that purpose” means for the purpose of engaging in that very improper conduct defined as bodily contact. “And a concealed place” means a place concealed by anything, such as a cloth. The connection is: standing within a man’s arm’s reach, she might, for that purpose, bring her body near.

2002. Hatthaggahaṇādīnaṃ vuttappakārānaṃ aṭṭhannaṃ vatthūnaṃ pūraṇena ‘‘aṭṭhavatthukā’’ti saṅkhātā ayaṃ bhikkhunī vinaṭṭhā hoti sīlavināsena, tatoyeva assamaṇī hoti abhikkhunī hotīti yojanā.

2002. By fulfilling the eight grounds, such as hand-holding, in the manner previously described, this bhikkhunī is designated “one with eight grounds” and is ruined through the destruction of virtue. Therefore, from that very moment, she is no longer a samaṇī, no longer a bhikkhunī—this is the connection.

2003. Anulomena [Pg.38] vāti hatthaggahaṇādipaṭipāṭiyā vā. Paṭilomena vāti tabbipariyato paṭilomena vā. Ekantarikāya vāti ekamekaṃ antaritvā puna tassāpi karaṇavasena ekantarikāya vā. Anulomena vā paṭilomena vā tathekantarikāya vā aṭṭhamaṃ vatthuṃ paripūrentī cutāti yojanā.

2003. “In forward order”—that is, in the sequence beginning with hand-holding, etc. “In reverse order”—that is, in reverse from that. “With one intervening”—that is, omitting one and then, by way of doing that again, with one intervening. Whether in forward order, in reverse order, or thus with one intervening, the connection is: if she completes the eighth ground, she has fallen.

2004. Etadeva atthaṃ byatirekamukhena samatthetumāha ‘‘athādito’’tiādi. Satakkhattumpīti bahukkhattumpi. Sata-saddo hettha bahu-saddapariyāyo. Pārājikā neva siyāti yojanā, iminā taṃtaṃvatthumūlakaṃ dukkaṭathullaccayaṃ āpajjatīti vuttaṃ hoti.

2004. To clarify this meaning further by way of contrast, it is said: “But from the beginning,” etc. “Even a hundred times”—even many times. Here, the word “hundred” is a synonym for “many.” She would not incur a pārājika offense—this is the connection. By this, it is said that she incurs offenses of wrong-doing or grave offense based on those respective grounds.

2005. Yā pana āpattiyo āpannā, desetvā tāhi muccatīti yojanā. Dhuranikkhepanaṃ katvāti ‘‘na punevaṃ karissāmī’’ti dhuraṃ nikkhipitvā. Desitā gaṇanūpikāti desitā desitagaṇanameva upeti, pārājikassa aṅgaṃ na hotīti attho. Tasmā yā ekaṃ āpannā, dhuranikkhepaṃ katvā desetvā puna kilesavasena āpajjati, puna deseti, evaṃ aṭṭha vatthūni pūrentīpi pārājikā na hoti.

2005. As for the offenses committed, one is freed by confessing them—this is the connection. “Having laid down the burden” means having laid down the burden resolving, “I will not do this again.” “Confessed according to the count” means the confession only counts for the number of offenses confessed; it is not a factor for a pārājika offense, this is the meaning. Therefore, if one commits a single offense, lays down the burden, confesses it, but then commits it again due to defilements, and confesses again—even if fulfilling the eight grounds in this way—one does not become a pārājika offender.

2006. Saussāhāya desitāti puna āpajjane anikkhittadhurāya bhikkhuniyā desitāpi āpatti desanāgaṇanaṃ na upeti. Kiṃ hotīti āha ‘‘desitāpi adesitā’’ti, tasmā pārājikāpattiyā aṅgameva hotīti adhippāyo.

2006. “Confessed with striving” means that an offense, even if confessed by a bhikkhunī who has not relinquished the burden upon committing it again, does not enter into the count of confessions. What is the result? He says, “Even if confessed, it is as if unconfessed.” Therefore, it becomes merely a factor for a pārājika offense—this is the intention.

2008. Ayaṃ atthoti ‘‘asaddhammo nāma kāyasaṃsaggo’’ti ayaṃ attho. Uddisitoti pakāsito.

2008. “This is the meaning” means “this is the meaning: ‘unrighteous conduct is physical contact.’” “Indicated” means made clear.

2009. Ayamattho [Pg.39] kena vacanena uddisitoti āha ‘‘viññū…pe… sādhakaṃ vacanaṃ ida’’nti. Idaṃ vacananti ‘‘viññū paṭibalo kāyasaṃsaggaṃ samāpajjitu’’nti (pāci. 676) idaṃ vacanaṃ. Sādhakaṃ pamāṇaṃ.

2009. By what statement is this meaning indicated? He said, “The wise… this is a substantiating statement.” “This statement” means, “A wise and able person can engage in bodily contact” (Pāci. 676)—this is the statement. “Substantiating” means a standard.

Aṭṭhavatthukakathāvaṇṇanā.

The Explanation of the Discourse on the Eight Grounds.

2010. Avassutā, vajjapaṭicchādikā, ukkhittānuvattikā, aṭṭhavatthukāti imā catasso pārājikāpattiyo mahesinā asādhāraṇā bhikkhunīnameva paññattāti yojanā.

2010. The lustful one, the concealer of a fault, the follower of a suspended one, and the one of the eight grounds—the connection is that these four pārājika offenses were laid down by the Great Sage as uncommon, for bhikkhunīs only.

Iti vinayatthasārasandīpaniyā

Thus in the Vinayatthasārasandīpanī,

Vinayavinicchayavaṇṇanāya

the commentary on the Vinayavinicchaya,

Pārājikakathāvaṇṇanā niṭṭhitā.

the explanation of the discourse on the Pārājikas is concluded.

Saṅghādisesakathāvaṇṇanā

The Explanation of the Discourse on the Saṅghādisesas.

2011. Evaṃ bhikkhunivibhaṅge āgataṃ pārājikavinicchayaṃ vatvā idāni tadanantaruddiṭṭhaṃ saṅghādisesavinicchayaṃ dassetumāha ‘‘yā pana bhikkhunī’’tiādi. Ussayavādāti kodhussayamānussayavasena vivadamānā. Tatoyeva aṭṭaṃ karoti sīlenāti aṭṭakārī. Ettha ca ‘‘aṭṭo’’ti vohārikavinicchayo vuccati, yaṃ pabbajitā ‘‘adhikaraṇa’’ntipi vadanti. Sabbattha vattabbe mukhamassā atthīti mukharī, bahubhāṇīti attho. Yena kenaci narena saddhinti ‘‘gahapatinā vā gahapatiputtena vā’’tiādinā (pāci. 679) dassitena yena kenaci manussena saddhiṃ. Idhāti imasmiṃ sāsane. Kirāti padapūraṇe, anussavane vā.

2011. Having thus explained the decision on the pārājika offenses as found in the Bhikkhunīvibhaṅga, now, to show the decision on the saṅghādisesa offenses, which were enumerated immediately after, he says, “Whatever bhikkhunī…” etc. “Speaking from jealousy” means disputing due to jealousy, anger, and pride. Therefore, “one who makes a case” means one who habitually makes a case. Here, “aṭṭo” refers to a conventional judgment, which renunciants also call a “legal issue.” “Mukharī” means one who has a mouth to speak on everything; the meaning is talkative. “With any man” means with any human being, as shown by “with a householder or a householder’s son,” etc. (Pāci. 679). “Here” means in this dispensation. “Kira” is a particle used to fill a line, or for hearsay.

2012. Sakkhiṃ [Pg.40] vāti paccakkhato jānanakaṃ vā. Aṭṭaṃ kātuṃ gacchantiyā pade pade tathā dukkaṭanti yojanā.

2012. “Or a witness” means one who knows directly. For one who goes to make a legal case, at every step, there is a dukkaṭa offense—this is the connection.

2013. Vohāriketi vinicchayāmacce.

2013. “Vohārike” means deciding officials.

2014. Anantaranti tassa vacanānantaraṃ.

2014. “Anantaraṃ” means immediately after his statement.

2015. Itaroti aṭṭakārako. Pubbasadisova vinicchayoti paṭhamārocane dukkaṭaṃ, dutiyārocane thullaccayanti vuttaṃ hoti.

2015. “The other” means the one who makes the case. The judgment is similar to the previous one. It is said that a dukkaṭa offense results from the first announcement, and a thullaccaya offense from the second announcement.

2016. ‘‘Tava, mamāpi ca kathaṃ tuvameva ārocehī’’ti itarena vuttā bhikkhunīti yojanā. Yathākāmanti tassā ca attano ca vacane yaṃ paṭhamaṃ vattumicchati, taṃ icchānurūpaṃ ārocetu.

2016. The connection is: a bhikkhunī told by the other, “You yourself report your story and mine too.” “As she wishes” means she may report in accordance with her wish, either her own words or the other’s, whichever she prefers to say first.

2018-9. Ubhinnampi yathā tathā ārocitakathaṃ sutvāti yojanā. Yathā tathāti pubbe vuttanayena kenaci pakārena. Tehīti vohārikehi. Aṭṭe pana ca niṭṭhiteti aṭṭakārakesu ekasmiṃ pakkhe parājite. Yathāha ‘‘parājite aṭṭakārake aṭṭapariyosānaṃ nāma hotī’’ti. Aṭṭassa pariyosāneti ettha ‘‘tassā’’ti seso. Tassa aṭṭassa pariyosāneti yojanā.

The connection is: “Having heard the report from both, just as it was made.” “Just as it was made” means in the manner previously stated, by some means. “By them” refers to the legal experts. “But when the case is concluded” applies when one side among the case-makers is defeated. As it is said, “When the case-maker is defeated, it is called the conclusion of the case.” In “at the conclusion of the case,” the word “tassā” (of her) is implied. The connection is: at the conclusion of that case.

2020-23. Anāpattivisayaṃ dassetumāha ‘‘dūtaṃ vāpī’’tiādi. Paccatthikamanussehi dūtaṃ vāpi pahiṇitvā sayampi vā āgantvā yā pana ākaḍḍhīyatīti yojanā. Aññehīti gāmadārakādīhi aññehi. Kiñci paraṃ anodissāti yojanā. Imissā odissa vutte tehi gahitadaṇḍe tassā ca gīvāti sūcitaṃ hoti. Yā rakkhaṃ yācati[Pg.41], tattha tasmiṃ rakkhāyācane tassā anāpatti pakāsitāti yojanā. Aññato sutvāti yojanā. Ummattikādīnanti ettha ādi-saddena ādikammikā gahitā.

To show the scope of non-offense, he says, “a messenger or…” etc. The connection is: “she who is dragged away, or who comes herself, or who sends a messenger by hostile people.” “By others” means by village boys and others. The connection is: “Without specifying anything further.” If it were said with reference to her, it would be indicated that a punishment would be exacted by them and she would be seized. The connection is: “She who asks for protection”—there, in that request for protection, her non-offense is declared. The connection is: “Having heard from another.” In “The insane, etc.”—here, the word “etc.” includes the first-offender.

Samuṭṭhānaṃ kathinena tulyanti yojanā. Sesaṃ dassetumāha ‘‘sakiriyaṃ ida’’nti. Idaṃ sikkhāpadaṃ. Kiriyāya saha vattatīti sakiriyaṃ aṭṭakaraṇena āpajjanato. ‘‘Samuṭṭhāna’’nti iminā ca samuṭṭhānādivinicchayo upalakkhitoti daṭṭhabbo.

The connection is: “The arising is similar to the Kathina.” To show the rest, he says, “This is with action.” This training rule is with action, since it is incurred by making a case. By this word “arising,” the determination regarding arising, etc., should be understood as indicated.

Aṭṭakārikākathāvaṇṇanā.

The Explanation of the Discourse on the Case-maker.

2024-5. Jānantīti ‘‘sāmaṃ vā jānāti, aññe vā tassā ārocentī’’ti (pāci. 684) vuttanayena jānantī. Corinti yāya pañcamāsagghanakato paṭṭhāya yaṃ kiñci parasantakaṃ avaharitaṃ, ayaṃ corī nāma. Vajjhaṃ viditanti ‘‘tena kammena vadhārahā aya’’nti evaṃ viditaṃ. Saṅghanti bhikkhunisaṅghaṃ. Anapaloketvāti anāpucchā. Rājānaṃ vāti raññā anusāsitabbaṭṭhāne taṃ rājānaṃ vā. Yathāha ‘‘rājā nāma yattha rājā anusāsati, rājā apaloketabbo’’ti. Gaṇameva vāti ‘‘tumheva tattha anusāsathā’’ti rājūhi dinnaṃ gāmanigamamallagaṇādikaṃ gaṇaṃ vā. Mallagaṇaṃ nāma pānīyaṭṭhapanapokkharaṇikhaṇanādipuññakammaniyutto janasamūho. Eteneva evameva dinnagāmavarā pūgā ca seniyo ca saṅgahitā. Vuṭṭhāpeyyāti upasampādeyya. Kappanti ca vakkhamānalakkhaṇaṃ kappaṃ. Sā corivuṭṭhāpananti sambandho. Upajjhāyā hutvā yā coriṃ upasampādeti, sā bhikkhunīti attho. Upajjhāyassa bhikkhussa dukkaṭaṃ.

“Knowing” means knowing in the way stated: “She knows by herself, or others inform her” (Pāci. 684). A “female thief” is one who has stolen anything belonging to another, starting from the value of five māsakas. “Known to be liable to punishment” means known thus: “She is deserving of death for that act.” “The Saṅgha” means the bhikkhunī-saṅgha. “Without having asked permission” means without asking. “Or the king” means the king in a place where the king has authority to instruct. As it is said: “A king is where a king governs; the king should be asked for permission.” “Or a group” means a group such as a village, town, or the Mallagaṇa, which has been granted authority by kings, saying, “You yourselves govern there.” The Mallagaṇa is a group of people engaged in meritorious deeds like establishing drinking water, digging ponds, etc. By this same reasoning, granted villages, corporations, and guilds are also included. “Should give the going forth” means should give the higher ordination. “Proper” means the proper procedure with the characteristics that will be explained. The connection is to the phrase “she, the ordainer of a thief.” The meaning is: the bhikkhunī who, having become a preceptor, gives higher ordination to a female thief. For the bhikkhu preceptor, there is a dukkaṭa offense.

2026. Pañcamāsagghananti ettha pañcamāsañca pañcamāsagghanakañca pañcamāsagghananti ekadesasarūpekasesanayena pañcamāsassāpi [Pg.42] gahaṇaṃ. Atirekagghanaṃ vāpīti etthāpi eseva nayo.

2026. Here, in “worth five māsakas,” both “five māsakas” and “something worth five māsakas” are included under the term “worth five māsakas”; by the principle of a single remainder for a similar part, “five māsakas” is also included. This same principle also applies to “or of greater value.”

2027. Pabbajitaṃ pubbaṃ yāya sā pabbajitapubbā. Vuttappakāraṃ corakammaṃ katvāpi titthāyatanādīsu yā paṭhamaṃ pabbajitāti attho.

2027. “One previously gone forth” means she who has formerly gone forth. The meaning is: she who, even after committing an act of theft of the aforementioned kind, first went forth in places such as sectarian abodes.

2028-30. Idāni pubbapayogadukkaṭādiāpattivibhāgaṃ dassetumāha ‘‘vuṭṭhāpeti ca yā cori’’ntiādi. Idha ‘‘upajjhāyā hutvā’’ti seso. Idaṃ kappaṃ ṭhapetvāti yojanā. Sīmaṃ sammannati cāti abhinavaṃ sīmaṃ sammannati, bandhatīti vuttaṃ hoti. Assāti bhaveyya. ‘‘Dukkaṭa’’nti iminā ca ‘‘thullaccayaṃ dvaya’’nti iminā ca yojetabbaṃ.

Now, to show the classification of offenses such as the dukkaṭa resulting from a prior act, he says, “And she who ordains a female thief,” and so forth. Here, “having been a preceptor” is to be supplied. The construction is, “having set aside this allowance.” “And she designates a boundary” means she designates a new boundary; that is to say, she establishes it. “It might be” means it could be. “Dukkaṭa” is to be connected with this, and “the two thullaccayas” is to be connected with this.

Kammanteti upasampadakammassa pariyosāne, tatiyāya kammavācāya yyakārappattāyāti vuttaṃ hoti.

“At the end of the formal act” means at the conclusion of the ordination act; that is to say, when the third formal motion has been completed.

2031. Ajānantīti coriṃ ajānantī. (Idaṃ sikkhāpadaṃ.)

2031. “Not knowing” means not knowing she is a female thief. (This is the training rule.)

2032. Corivuṭṭhāpanaṃ nāmāti idaṃ sikkhāpadaṃ corivuṭṭhāpanasamuṭṭhānaṃ nāma. Vācacittatoti khaṇḍasīmaṃ agantvā karontiyā vācācittehi. Kāyavācādito cevāti gantvā karontiyā kāyavācācittato ca samuṭṭhāti. Yathāha ‘‘kenacideva karaṇīyena pakkantāsu bhikkhunīsu agantvā khaṇḍasīmaṃ vā nadiṃ vā yathānisinnaṭṭhāneyeva attano nissitakaparisāya saddhiṃ vuṭṭhāpentiyā vācācittato samuṭṭhāti, khaṇḍasīmaṃ vā nadiṃ vā gantvā vuṭṭhāpentiyā [Pg.43] kāyavācācittato samuṭṭhātī’’ti (pāci. aṭṭha. 683). Kriyākriyanti anāpucchāvuṭṭhāpanavasena kiriyākiriyaṃ.

2032. “Ordination of a female thief” is the name of this training rule, and its origin is named “arising from the ordination of a female thief.” “From speech and thought” means it arises from speech and thought for one who acts without going to the broken boundary. “And from body, speech, etc.” means it arises from body, speech, and thought for one who acts after having gone. As it is said: “When the bhikkhunīs have left on some business, if one ordains a thief while remaining in one's usual place together with one's dependent group, without going to the broken boundary or the river, it arises from speech and thought; if one ordains after going to the broken boundary or the river, it arises from body, speech, and thought” (Pāc. Aṭṭha. 683). “Active-inactive” means it is active-inactive by way of ordaining without having asked permission.

Corivuṭṭhāpanakathāvaṇṇanā.

The commentary on the account of the ordination of a female thief.

2033-4. Gāmantaranti aññaṃ gāmaṃ. Yā ekā sace gaccheyyāti sambandho. Nadīpāranti etthāpi eseva nayo. Nadiyā pāraṃ nadīpāraṃ. ‘‘Ekā vā’’ti uparipi yojetabbaṃ. Ohīyeyyāti vinā bhaveyya. Idha ‘‘araññe’’ti seso. Araññalakkhaṇaṃ ‘‘indakhīla’’iccādinā vakkhati. ‘‘Ekā vā rattiṃ vippavaseyya, ekā vā gaṇamhā ohīyeyyā’’ti sikkhāpadakkamo, evaṃ santepi gāthābandhavasena ‘‘rattiṃ vippavaseyyā’’ti ante vuttaṃ. Teneva vibhāgavinicchaye desanāruḷhakkameneva ‘‘pureruṇodayāyevā’’tiādiṃ vakkhati. Sā paṭhamāpattikaṃ garukaṃ dhammaṃ āpannā siyāti yojanā. Paṭhamaṃ āpatti etassāti paṭhamāpattiko, vītikkamakkhaṇeyeva āpajjitabboti attho. ‘‘Garukaṃ dhamma’’nti iminā sambandho. Sakagāmā nikkhamantiyāti bhikkhuniyā attano vasanagāmato nikkhamantiyā.

“To another village” means to a different village. The connection is: “If one should go alone.” “To the far side of a river”: here too this is the method. The far side of the river is “nadīpāra.” “Or alone” should also be connected above. “Might be separated” means might be without. Here, “in the wilderness” is to be supplied. The characteristic of a wilderness will be explained by “city-post,” and so forth. “Or one might spend the night alone, or one might be separated from the group” is the sequence of the training rule. Even so, due to the verse structure, “might spend the night” is stated at the end. For that reason, in the analysis of the classification, he will speak of “before the rise of dawn,” and so forth, following the established order of the teaching. The construction is: “She would have committed a grave offense, a first offense.” “One for whom it is the first offense” is a “paṭhamāpattika”; the meaning is that it is to be incurred at the very moment of transgression. The connection is with “a grave offense.” “Leaving her own village” means a bhikkhunī leaving her own village of residence.

2035. Tato sakagāmato.

2035. From that, from her own village.

2036-7. Ekena padavārena itarassa gāmassa parikkhepe atikkante, upacārokkame vā thullaccayanti yojanā. Atikkante okkanteti ettha ‘‘parikkhepe upacāre’’ti adhikārato labbhati.

The construction is: when the boundary of the other village is crossed with one footstep, or on entering its vicinity, there is a thullaccaya offense. Here, in “having crossed, having entered,” “the boundary, the vicinity” is obtained from the governing context.

2038-9. Nikkhamitvāti attano paviṭṭhagāmato nikkhamitvā. Ayameva nayoti ‘‘ekena padavārena thullaccayaṃ, dutiyena garukāpattī’’ti ayaṃ nayo.

“Having left” means having left the village she had entered. This is the method: “With one footstep, a thullaccaya offense; with the second, a grave offense.”

Vaticchiddena [Pg.44] vā khaṇḍapākārena vāti yojanā. ‘‘Tathā’’ti iminā ‘‘pākārenā’’ti etthāpi vā-saddassa sambandhanīyataṃ dasseti. ‘‘Bhikkhuvihārassa bhūmi tāsamakappiyā’’ti vakkhamānattā vihārassa bhūminti bhikkhunivihārabhūmi gahitā. ‘‘Kappiyanti paviṭṭhattā’’ti iminā vakkhamānassa kāraṇaṃ dasseti. Koci dosoti thullaccayasaṅghādiseso vuccamāno yo koci doso.

The construction is: “or through a breach in the fence, or through a broken wall.” By “likewise,” it shows that the word “or” should also be connected with “by the wall.” Because it will be said, “The ground of a bhikkhu's monastery is unallowable for them,” “the ground of the monastery” is taken as the ground of a bhikkhunī's monastery. By “it is allowable because of having entered,” it shows the reason for what will be said. “Any fault” means whatever fault is mentioned, namely a thullaccaya or a saṅghādisesa.

2040. Tāsanti bhikkhunīnaṃ. ‘‘Akappiyā’’ti iminā tatthāpi paviṭṭhāya gāmantarapaccayā āpattisambhavamāha.

2040. “For them” means for the bhikkhunīs. By “unallowable,” he states that even for one who has entered there, an offense can possibly arise due to the condition of going to another village.

2041. ‘‘Paṭhamaṃ pādaṃ atikkāmentiyā’’ti (pāci. 692) vuttattā ‘‘hatthi…pe… anāpatti siyāpatti, padasā gamane panā’’ti vuttaṃ.

2041. Because it is said, “For one who steps over with the first foot” (Pāc. 692), it is therefore said: “An elephant... etc... no offense; but in going on foot, there would be an offense.”

2042. ‘‘Yaṃ kiñci…pe… āpatti pavisantiyā’’ti vuttassevatthassa upasaṃhārattā na punaruttidoso.

2042. Because it is a summary of the meaning of what has already been stated—“Whatever... an offense for entering”—there is no fault of repetition.

2043-4. Lakkhaṇenupapannāyāti ‘‘nadī nāma timaṇḍalaṃ paṭicchādetvā yattha katthaci uttarantiyā bhikkhuniyā antaravāsako temiyatī’’ti (pāci. 692) vuttalakkhaṇena samannāgatāya nadiyā. Yā pāraṃ tīraṃ gacchatīti yojanā.

“Endowed with the characteristic” refers to a river that is endowed with the characteristic stated thus: “A river is that which, covering three spans, is such that wherever a bhikkhunī crosses, her undergarment gets wet” (Pāc. 692). The construction is: “She who goes to the far shore.”

Paṭhamaṃ pādaṃ uddharitvāna tīre ṭhapentiyāti ‘‘idāni padavārena atikkamatī’’ti vattabbakāle paṭhamaṃ pādaṃ ukkhipitvā paratīre ṭhapentiyā. ‘‘Dutiyapāduddhāre saṅghādiseso’’ti (pāci. aṭṭha. 692) aṭṭhakathāvacanato ‘‘atikkame’’ti iminā uddhāro gahito.

“Having lifted the first foot and placed it on the bank” means, at the time when it should be said, “Now she crosses by footstep,” for one who lifts the first foot and places it on the far bank. From the commentary's statement, “At the lifting of the second foot, a Saṅghādisesa” (Pāc. Aṭṭha. 692), “lifting” is understood by the word “crossing.”

2045. Antaranadiyanti nadivemajjhe. Bhaṇḍitvāti kalahaṃ katvā. Orimaṃ tīranti āgatadisāya tīraṃ. Tathā paṭhame thullaccayaṃ[Pg.45], dutiye garu hotīti attho. Iminā sakalena vacanena ‘‘itarissā pana ayaṃ pakkantaṭṭhāne ṭhitā hoti, tasmā paratīraṃ gacchantiyāpi anāpattī’’ti aṭṭhakathāpi ulliṅgitā.

2045. “In the river” means in the middle of the river. “Having quarreled” means having made a dispute. “The near shore” means the shore in the direction from which one came. Likewise, the meaning is that in the first case it is a thullaccaya offense, and in the second, it is a grave one. By this entire statement, the commentary is also alluded to: “But for the other woman, she remains in the place from which she departed; therefore, even when going to the far shore, there is no offense.”

2046. Rajjuyāti valliādikāya yāya kāyaci rajjuyā.

2046. “By a rope” means by any kind of rope, such as one made of a vine or the like.

2047. Pivitunti ettha ‘‘pānīya’’nti pakaraṇato labbhati. Avuttasamuccayatthena api-saddena bhaṇḍadhovanādiṃ saṅgaṇhāti. Athāti vākyārambhe nipāto. ‘‘Nahānādikiccaṃ sampādetvā orimameva tīraṃ āgamissāmī’’ti ālayassa vijjamānattā āha ‘‘vaṭṭatī’’ti.

2047. Here, in “to drink,” “water” is understood from the context. By the particle “api,” with the meaning of an inclusive collection of the unstated, it includes the washing of bowls and so forth. “Atha” is a particle that begins a sentence. Because the intention, “Having completed the task of bathing and so forth, I will return to this very shore,” is present, he says, “it is allowable.”

2048. Padasānadiṃ otaritvānāti yojanā. Setuṃ ārohitvā tathā padasā uttarantiyā anāpattīti yojanā.

2048. The construction is: “having descended into the river on foot.” The construction is: “for one who, having ascended a bridge, similarly crosses on foot, there is no offense.”

2049. Gantvānāti ettha ‘‘nadi’’nti seso. Uttaraṇakāle padasā yātīti yojanā.

2049. Here, in “having gone,” “to the river” is what is to be supplied. The construction is: “At the time of crossing, she goes on foot.”

2050. Vegenāti ekeneva vegena, antarā anivattitvāti attho.

2050. “With speed” means with a single impulse; that is, without turning back in between.

2051. ‘‘Nisīditvā’’ti idaṃ ‘‘khandhe vā’’tiādīhipi yojetabbaṃ. Khandhādayo cettha sabhāgānameva gahetabbā. Hatthasaṅghātane vāti ubhohi baddhahatthavalaye vā.

2051. “Having sat down” should also be connected with “or on the shoulders,” and so forth. Here, “shoulders” and the like should be understood as referring only to those of the same kind. “Or in a hand-link” means in a circle made by joining both hands.

2052-3. Pāsanti hatthapāsaṃ. ‘‘Ābhogaṃ vinā’’ti iminā ‘‘gamissāmī’’ti ābhoge kate ajānantiyā aruṇe [Pg.46] uṭṭhitepi anāpattīti dīpitaṃ hoti. Yathāha ‘‘sace sajjhāyaṃ vā savanaṃ vā aññaṃ vā kiñci kammaṃ kurumānā ‘purearuṇeyeva dutiyikāya santikaṃ gamissāmī’ti ābhogaṃ karoti, ajānantiyā eva cassā aruṇo uggacchati, anāpattī’’ti (pāci. aṭṭha. 692). Nānāgabbhe vattabbameva natthīti dassetumāha ‘‘ekagabbhepi vā’’ti. Ekagabbhepi vā dutiyikāya hatthapāsaṃ atikkamma aruṇaṃ uṭṭhapentiyā bhikkhuniyā āpatti siyāti yojanā.

“Reach” means the hand's reach. By “without intention,” it is shown that there is no offense even if dawn rises while she is unaware, provided she has formed the intention, “I will go.” As it is said: “If, while engaged in recitation, listening, or any other task, she forms the intention, ‘I will go to my companion before dawn,’ and the dawn rises while she is unaware, there is no offense” (Pāc. Aṭṭha. 692). To show that there is no need to speak of separate rooms, he says, “or even in the same room.” The construction is: even in the same room, there would be an offense for a bhikkhunī who lets the dawn rise after having gone beyond the hand's reach of her companion.

2054. Dutiyāpāsanti dutiyikāya hatthapāsaṃ. ‘‘Gamissāmī’’ti ābhogaṃ katvā gacchantiyā sace aruṇaṃ uṭṭheti, na dosoti yojanā.

2054. “The companion's reach” means the hand's reach of the companion. The construction is: if, for one who is going after having formed the intention “I will go,” the dawn rises, there is no fault.

2055-6. Aññattha pañcadhanusatikassa (pārā. 654) pacchimassa āraññakasenāsanassa vuttattā tato nivattetumāha ‘‘indakhīlamatikkammā’’tiādi. Etthāti imasmiṃ sikkhāpade. Dīpitanti aṭṭhakathāya ‘‘araññeti ettha nikkhamitvā bahi indakhīlā sabbametaṃ arañña’’nti (pāci. aṭṭha. 692) evaṃ vuttalakkhaṇameva araññaṃ dassitanti attho.

2055-6. Elsewhere, because the last forest dwelling of five hundred bow-lengths (Pārā. 654) is stated, to delimit from that, he says, 'having gone beyond the boundary post,' etc. Here means in this training rule. The meaning is that the very characteristic of a forest is shown as stated in the commentary: 'Here, "forest" means, having gone out beyond the boundary post, all of this is forest' (Pāc. Aṭṭha. 692).

Dutiyikāya dassanūpacāraṃ vijahantiyā tassāti yojanā. ‘‘Jahite’’ti idaṃ apekkhitvā ‘‘upacāre’’ti vibhattivipariṇāmo kātabbo.

The connection is: 'for her who abandons the range of sight of the second one.' Considering `jahite` (abandoned), a change of inflection to `upacāre` (in the range) should be made.

2057. Sāṇipākārapākārataruantarite ṭhāne asati dassanūpacāre satipi savanūpacāre āpatti hotīti yojanā.

2057. The connection is: 'In a place separated by a screen, wall, or trees, where there is no range of sight, even if there is a range of hearing, an offense is incurred.'

2058-60. Ettha kathanti yattha dūrepi dassanaṃ hoti, evarūpe ajjhokāse āpattiniyamo kathaṃ kātabboti [Pg.47] attho. Anekesu ṭhānesu ‘‘savanūpacārātikkame’’ti vuccamānattā tattha lakkhaṇaṃ ṭhapetumāha ‘‘magga…pe… evarūpake’’ti. Ettha ‘‘ṭhāne’’ti seso. Kūjantiyāti yathāvaṇṇavavatthānaṃ na hoti, evaṃ abyattasaddaṃ karontiyā.

2058-60. The meaning is: 'Here, how should the determination of an offense be made in such an open space where sight is possible even at a distance?' Because in many places it is said, 'exceeding the range of hearing,' to establish the characteristic there, he says, 'path...etc... of such a kind.' Here, 'place' is the remainder. `Kūjantiyā` means making an indistinct sound, such that there is no proper distinction of syllables.

Evarūpake ṭhāne dhammassavanārocane viya ca maggamūḷhassa saddena viya ca ‘‘ayye’’ti kūjantiyā tassā saddassa savanātikkame bhikkhuniyā garukā āpatti hotīti yojanā. ‘‘Bhikkhuniyā garukā hotī’’ti idaṃ ‘‘dutiyikaṃ na pāpuṇissāmī’’ti nirussāhavasena veditabbaṃ. Teneva vakkhati ‘‘ohīyitvātha gacchantī’’tiādi. Etthāti ‘‘gaṇamhā ohīyeyyā’’ti imasmiṃ.

The connection is: 'In such a place, if a bhikkhunī murmurs "Ayye" like announcing the hearing of the Dhamma or like a sound to one confused on the path, and that sound goes beyond the range of hearing, a grave offense is incurred for the bhikkhunī.' `A grave offense for the bhikkhunī`—this should be understood as due to a lack of enthusiasm, thinking, 'I will not reach the second one.' Therefore, it will be said, 'having withdrawn, then going,' etc. Here means in this statement, 'she would withdraw from the group.'

2061. Atha gacchantī ohīyitvāti yojanā. ‘‘Idāni ahaṃ pāpuṇissāmi’’ iti evaṃ saussāhā anubandhati, vaṭṭati, dutiyopacārātikkamepi anāpattīti vuttaṃ hoti.

2061. The connection is: 'Having withdrawn, then she goes.' It is stated that if she follows with such enthusiasm, thinking, 'Now I will reach,' it is allowable, and even if she exceeds the range of the second one, there is no offense.

2062. ‘‘Gacchatu ayaṃ’’ iti ussāhassacchedaṃ katvā ohīnā ce, tassā āpattīti ajjhāhārayojanā.

2062. The inferred connection is: 'If, having made a break in her enthusiasm, thinking, "Let this one go," she draws back, there is an offense for her.'

2063. Itarāpīti gantuṃ samatthāpi. Ohīyatu ayanti cāti nirussāhappakāro sandassito. Vuttatthameva samatthayitumāha ‘‘saussāhā na hoti ce’’ti.

2063. `Itarāpi` means even if the other is capable of going. The attitude of 'let this one withdraw' shows a lack of enthusiasm. To confirm the meaning already stated, he says, 'if she is not enthusiastic.'

2064-5. Purimā ekakaṃ maggaṃ yātīti yojanā. Ekameva ekakaṃ. Tasmāti yasmā ekissā itarā pakkantaṭṭhāne tiṭṭhati, tasmā. Tatthāti tasmiṃ gaṇamhāohīyane. Pi-saddo evakārattho. Anāpatti eva pakāsitāti yojanā.

2064-5. The connection is: 'The first one goes alone on the path.' `Ekakaṃ` means only one. `Tasmā` means because the other remains in the place where one has departed, therefore. `Tattha` means in that withdrawal from the group. The particle `pi` has the sense of `eva` (indeed, just). The connection is: 'No offense is thus clarified.'

2066-7. Gāmantaragatāyāti gāmasīmagatāya. ‘‘Nadiyā’’ti iminā sambandho. Āpattiyocatassopīti rattivippavāsa gāmantaragamana nadipāragamana gaṇamhāohīyana saṅkhātā catasso [Pg.48] saṅghādisesāpattiyo. Gaṇamhāohīyanamūlakāpattiyā gāmato bahi āpajjitabbattepi gāmantarokkamanamūlakāpattiyā antogāme āpajjitabbattepi ekakkhaṇeti gāmūpacāraṃ sandhāyāha.

2066-7. `Gāmantaragatāya` means having gone to the village boundary. The connection is with `nadiyā` (by the river). The four Saṅghādisesa offenses are: spending the night apart, going to another village, crossing a river, and withdrawing from the group. Even though the offense rooted in withdrawing from the group must be incurred outside the village, and the offense rooted in going to another village must be incurred inside the village, he says 'at one moment' referring to the village vicinity.

2068-9. Yā saddhiṃ yātā dutiyikā, sā ca pakkantā vā sace hoti, vibbhantā vā hoti, petānaṃ lokaṃ yātā vā hoti, kālakatā vā hotīti adhippāyo, pakkhasaṅkantā vā hoti, titthāyatanasaṅkantā vā hotīti adhippāyo, naṭṭhā vā hoti, pārājikāpannā vā hotīti adhippāyo. Evarūpe kāle gāmantarokkamanādīni…pe… anāpattīti ñātabbanti yojanā. Ummattikāyapi evaṃ cattāripi karontiyā anāpattīti yojanā.

2068-9. The meaning is that if the companion who traveled with her has departed, or is deranged, or has gone to the realm of the departed, or has died; or has changed her allegiance, or has converted to another sect; or is lost, or has incurred a `pārājika` offense. The connection is: 'In such cases, going beyond the village, etc., there is no offense—this should be understood.' The connection is: 'Even for one who is insane, if she does these four things, there is no offense.'

2070. ‘‘Agāmake araññe’’ti idaṃ gāmābhāvena vuttaṃ, na viñjhāṭavisadisatāya.

2070. `In a place without villages, in the wilderness`—this is said because of the absence of a village, not because it is like a dense thicket.

2071. Gāmabhāvato nadipāragamanagaṇamhāohīyanāpatti na sambhavati, tassāpi sakagāmattā gāmantaragamanamūlikāpatti ca divasabhāgattā rattivippavāsamūlikāpatti ca na sambhavatīti āha ‘‘sakagāme…pe… na vijjare’’ti. Yathākāmanti yathicchitaṃ, dutiyikāya asantiyāpīti attho.

2071. Because it is a village, the offense of crossing a river and withdrawing from the group does not arise. Also, because it is her own village, the offense rooted in going to another village and the offense rooted in spending the night apart (due to being part of the day) do not arise. Thus it is said: 'in her own village... they do not exist.' `Yathākāmaṃ` means as one wishes, that is, even without a second one.

2072. Samuṭṭhānādayo paṭhamantimavatthunā tulyāti yojanā.

2072. The connection is: 'The origins, etc., are similar to the first and last bases.'

Gāmantaragamanakathāvaṇṇanā.

The explanation of the discourse on going to another village.

2073. Sīmāsammutiyā cevāti ‘‘samaggena saṅghena dhammena vinayena ukkhittaṃ bhikkhuniṃ kārakasaṅghaṃ anāpucchā tasseva kārakasaṅghassa chandaṃ ajānitvā osāressāmī’’ti navasīmāsammannane ca. Dvīhi kammavācāhi duve thullaccayā hontīti yojanā.

2073. `Sīmāsammutiyā ca` means also in the appointment of a new boundary, [with the thought] 'I will reinstate a bhikkhunī who has been suspended by the unanimous Saṅgha in accordance with the Dhamma and Vinaya, without consulting the acting Saṅgha and without knowing the consent of that very acting Saṅgha.' The connection is: 'By two formal acts, two `thullaccaya` offenses arise.'

2074. Kammassa [Pg.49] pariyosāneti osāraṇakammassa avasāne. Tikasaṅghādisesanti ‘‘dhammakamme dhammakammasaññā osāreti, āpatti saṅghādisesassa. Dhammakamme vematikā, dhammakamme adhammakammasaññā osāreti, āpatti saṅghādisesassā’’ti (pāci. 697) tikasaṅghādisesaṃ vuttaṃ. Kammanti ca ukkhepanīyakammaṃ. Adhamme tikadukkaṭanti ‘‘adhammakamme dhammakammasaññā osāreti, āpatti dukkaṭassa. Adhammakamme vematikā, adhammakammasaññā osāreti, āpatti dukkaṭassā’’ti tikadukkaṭaṃ vuttaṃ.

2074. `Kammassa pariyosāne` means at the end of the act of reinstatement. `Tikasaṅghādisesaṃ` (triple Saṅghādisesa) is stated as: 'If, regarding a lawful act, one reinstates thinking it a lawful act, there is an offense of Saṅghādisesa. If one is doubtful about a lawful act, or, regarding a lawful act, one reinstates thinking it an unlawful act, there is an offense of Saṅghādisesa' (Pāc. 697). `Kammaṃ` refers to the act of suspension. `Tikadukkaṭaṃ` (triple dukkaṭa) regarding an unlawful act is stated as: 'If, regarding an unlawful act, one reinstates thinking it a lawful act, there is an offense of dukkaṭa. If one is doubtful about an unlawful act, or, regarding an unlawful act, one reinstates thinking it an unlawful act, there is an offense of dukkaṭa.'

2075. Gaṇassāti tasseva kārakagaṇassa. Vatte vā pana vattantinti tecattālīsappabhede nettāravatte vattamānaṃ. Tecattālīsappabhedaṃ pana vattakkhandhake (cūḷava. 376) āvi bhavissati. Nettāravatteti kammato nittharaṇassa hetubhūte vatte.

2075. “Of the group” means of that very group of doers. “Or while they are proceeding” means proceeding in the guiding procedure of forty-three kinds. The forty-three kinds will be evident in the section on procedure (Cūḷavagga 376). “The guiding procedure” means the procedure that is the cause of the completion of the action.

2077. Osāraṇaṃ kriyaṃ. Anāpucchanaṃ akriyaṃ.

2077. Reinstatement is an action. Not asking permission is a non-action.

Catutthaṃ.

Fourth.

2078-9. Avassutāti methunarāgena tintā. Evamuparipi. ‘‘Manussapuggalassā’’ti iminā yakkhādīnaṃ paṭikkhepo. ‘‘Udake…pe… dukkaṭa’’nti vakkhamānattā āmisanti aññatra dantaponā ajjhoharaṇīyassa gahaṇaṃ. Payogatoti payogagaṇanāya.

2078-9. “Avassutā” means drenched with sexual passion. Likewise also above. By “of a human individual” is meant the exclusion of yakkhas and so forth. Because it will be said “in water… a dukkaṭa offense,” “āmisa” means the taking of anything to be consumed, except for tooth-sticks. “By application” means by counting the applications.

2080. Ekatovassuteti pumitthiyā sāmaññena pulliṅganiddeso. Kathametaṃ viññāyatīti? ‘‘Ekatoavassuteti ettha bhikkhuniyā avassutabhāvo daṭṭhabboti mahāpaccariyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ panetaṃ na vuttaṃ, taṃ [Pg.50] pāḷiyā sametī’’ti (pāci. aṭṭha. 701) vuttattā viññāyati. Ettha ca etaṃ na vuttanti ‘‘bhikkhuniyā avassutabhāvo daṭṭhabbo’’ti etaṃ niyamanaṃ na vuttaṃ. Tanti taṃ niyametvā avacanaṃ. Pāḷiyā sametīti ‘‘ekatoavassute’’ti (pāci. 701-702) avisesetvā vuttapāḷiyā, ‘‘anavassutoti jānantī paṭiggaṇhātī’’ti (pāci. 703) imāya ca pāḷiyā sameti. Yadi hi puggalassa avassutabhāvo nappamāṇaṃ, kiṃ ‘‘anavassutoti jānantī’’ti iminā vacanena. ‘‘Anāpatti ubho anavassutā honti, anavassutā paṭiggaṇhātī’’ti ettakameva vattabbaṃ siyā. Ajjhohārapayogesu bahūsu thullaccayacayo thullaccayānaṃ samūho siyā, payogagaṇanāya bahūni thullaccayāni hontīti adhippāyo.

2080. “Lustful on one side” is a masculine gender designation used in a general sense for a man or a woman. How is this to be understood? It is understood because it is said: “In the Mahāpaccarī it is said, ‘Here, in “lustful on one side,” the bhikkhunī’s state of being lustful should be understood.’ But this is not said in the Mahāaṭṭhakathā; that agrees with the Pāli text” (Pāc. aṭṭha. 701). And here, “this is not said” means that this specification, “the bhikkhunī’s state of being lustful should be understood,” is not stated. That is, it is an absence of stating that specification. “It agrees with the Pāli” means it agrees with the Pāli text stated without distinction in “lustful on one side” (Pāc. 701-702), and with this Pāli text: “knowing that he is not lustful, she accepts” (Pāc. 703). For if the individual’s state of being lustful is not the standard, what is the purpose of this statement, “knowing that he is not lustful”? Only this much should be said: “There is no offense if both are not lustful; she accepts while not lustful.” In many instances of acts of consumption, there could be an accumulation of grave offenses, a multitude of grave offenses; the meaning is that by counting the acts, there are many grave offenses.

2081. Sambhave, byabhicāre ca visesanaṃ sātthakaṃ bhavatīti ‘‘manussaviggahāna’’nti idaṃ visesanaṃ yakkhapetatiracchānapadehi yojetabbaṃ. Ubhatoavassute sati manussaviggahānaṃ yakkhapetatiracchānānaṃ hatthato ca paṇḍakānaṃ hatthato ca tathāti yojanā. Tathā-saddenettha ‘‘yaṃ kiñci āmisaṃ paṭiggaṇhāti, dukkaṭaṃ. Ajjhohārapayogesu thullaccayacayo siyā’’ti yathāvuttamatidisati.

2081. In the case of possibility and deviation, the qualification becomes meaningful; therefore, this qualification “of human form” should be connected with the terms yakkha, peta, and tiracchāna. When there is mutual lust, the connection is: “from the hands of yakkhas, petas, and animals of human form, and from the hands of eunuchs, it is thus.” Here, the word “thus” refers to what was previously said: “Whatever consumable is received, there is a dukkaṭa offense. In instances of consumption, there could be an accumulation of grave offenses.”

2082. Etthāti imesu yakkhādīsu. Ekatoavassute sati āmisaṃ paṭiggaṇhantiyā dukkaṭaṃ. Sabbatthāti sabbesu manussāmanussesu ekato, ubhato vā anavassutesu. Udake dantakaṭṭhaketi udakassa, dantakaṭṭhassa ca gahaṇe. Paribhoge cāti paṭiggahaṇe ceva paribhoge ca.

2082. “Here” means among these yakkhas and so forth. When there is lust on one side, for the one receiving a consumable, there is a dukkaṭa offense. “In all cases” means in all humans and non-humans, whether one or both are not lustful. “Water and tooth-sticks” means in the taking of water and tooth-sticks. “And in use” means both in receiving and in using.

2083-4. Ubhayāvassutābhāveti bhikkhuniyā, puggalassa ca ubhinnaṃ avassutatte asati yadi āmisaṃ paṭiggaṇhāti[Pg.51], na dosoti yojanā. Ayaṃ purisapuggalo. Na ca avassutoti neva avassutoti ñatvā. Yā pana āmisaṃ paṭiggaṇhāti, tassā ca ummattikādīnañca anāpatti pakāsitāti yojanā. ‘‘Yā gaṇhāti, tassā anāpattī’’ti vuttepi paribhuñjantiyāva anāpattibhāvo daṭṭhabbo.

2083-4. “When there is no mutual lust” means if, when there is no lust in both the bhikkhunī and the individual, she accepts a consumable, there is no fault—this is the connection. This is a male individual. “And not lustful” means knowing that he is indeed not lustful. And for the bhikkhunī who accepts a consumable, and for those who are insane and so forth, no offense is declared—this is the connection. Even when it is said, “For the one who receives, there is no offense,” the absence of offense should be understood as pertaining to the one who consumes.

Pañcamaṃ.

Fifth.

2085. Uyyojaneti ‘‘kiṃ te ayye eso purisapuggalo karissati avassuto vā anavassuto vā, yato tvaṃ anavassutā, iṅgha ayye yaṃ te eso purisapuggalo deti khādanīyaṃ vā bhojanīyaṃ vā, taṃ tvaṃ sahatthā paṭiggahetvā khāda vā bhuñja vā’’ti (pāci. 705) vuttanayena niyojane. Ekissāti uyyojikāya. Itarissāti uyyojitāya. Paṭiggaheti avassutassa hatthato āmisapaṭiggahaṇe. Dukkaṭāni cāti uyyojikāya dukkaṭāni. Bhogesūti uyyojitāya tathā paṭiggahitassa āmisassa paribhogesu. Thullaccayagaṇo siyāti uyyojikāya thullaccayasamūho siyāti attho.

2085. “Instigation” means urging in the manner stated (Pāc. 705): “Venerable, what will this male individual do to you, whether lustful or not lustful? Since you are not lustful, come, venerable, take with your own hand whatever food or drink this male individual gives you, and eat or consume it.” “For one” means for the instigator. “For the other” means for the instigated. “Receives” means in the receiving of a consumable from the hand of a lustful person. “And dukkaṭas” means dukkaṭas for the instigator. “In uses” means in the uses of the consumable thus received by the instigated. “A thullaccaya group may apply” means a group of thullaccaya offenses may apply to the instigator—this is the meaning.

2086-7. Bhojanassāvasānasminti uyyojitāya bhojanapariyante. Saṅghādisesatāti uyyojikāya saṅghādisesāpatti hoti.

2086-7. “At the end of the meal” means at the conclusion of the meal by the instigated. “A saṅghādisesa offense” means a saṅghādisesa offense occurs for the instigator.

Yakkhādīnanti ettha ādi-saddena petapaṇḍakatiracchānagatā gahitā. Tatheva purisassa cāti avassutassa manussapurisassa. ‘‘Gahaṇe uyyojane’’ti padacchedo. Gahaṇeti uyyojitāya gahaṇe. Uyyojaneti uyyojikāya attano uyyojane. Tesanti udakadantaponānaṃ. Paribhogeti uyyojitāya paribhuñjane. Dukkaṭaṃ parikittitanti uyyojikāya dukkaṭaṃ vuttaṃ.

“Yakkhas and so forth”—here, by the word “and so forth,” petas, eunuchs, and animals are included. And similarly, “of a man” means of a lustful human male. The phrase “in taking, in instigating” is the word division. “Taking” means in the taking by the instigated. “Instigating” means in the instigation by the instigator herself. “Of those” means of water and tooth-sticks. “Use” means in the consuming by the instigated. “A dukkaṭa is declared” means a dukkaṭa is stated for the instigator.

2088. Sesassāti [Pg.52] udakadantaponato aññassa paribhuñjitabbāmisassa. ‘‘Gahaṇuyyojane’’tiādi vuttanayameva.

2088. “Of the remainder” means of a consumable other than water and tooth-sticks. “In taking and instigating” and so forth, it is the same method as stated.

2089-90. Yā pana bhikkhunī ‘‘anavassuto’’ti ñatvā uyyojeti, ‘‘kupitā vā na paṭiggaṇhatī’’ti uyyojeti, ‘‘kulānuddayatā vāpi na paṭiggaṇhatī’’ti uyyojeti, tassā ca ummattikādīnañca anāpatti pakāsitāti yojanā. Yathāha ‘‘anāpatti ‘anavassuto’ti jānantī uyyojeti, ‘kupitā na paṭiggaṇhatī’ti uyyojeti, ‘kulānuddayatāya na paṭiggaṇhatī’ti uyyojetī’’tiādi (pāci. 708).

2089-90. And if a bhikkhunī, knowing that he is “not lustful,” instigates, or instigates thinking, “She is angry and does not accept,” or instigates thinking, “Out of compassion for the family, she also does not accept,” for her and for those who are insane and so forth, no offense is declared—this is the connection. As it is said: “There is no offense for one who instigates knowing that he is ‘not lustful,’ or instigates thinking, ‘She is angry and does not accept,’ or instigates thinking, ‘Out of compassion for the family, she does not accept,’” and so on (Pāc. 708).

Chaṭṭhaṃ.

Sixth.

2091. Sattamanti ‘‘yā pana bhikkhunī kupitā anattamanā evaṃ vadeyya buddhaṃ paccakkhāmī’’tiādinayappavattaṃ (pāci. 710) sattamasikkhāpadañca. Aṭṭhamanti ‘‘yā pana bhikkhunī kismiñcideva adhikaraṇe paccākatā’’tiādinayappavattaṃ (pāci. 716) aṭṭhamasikkhāpadañca.

2091. “The seventh” means the seventh training rule, which proceeds in the manner beginning with “Whatever bhikkhunī, being angry and displeased, should say, ‘I renounce the Buddha,’” and so on (Pāc. 710). “The eighth” means the eighth training rule, which proceeds in the manner beginning with “Whatever bhikkhunī, having been rejected in some dispute,” and so on (Pāc. 716).

Sattamaṭṭhamāni.

Seventh and Eighth.

2092. Navameti ‘‘bhikkhuniyo paneva saṃsaṭṭhā viharantī’’tiādisikkhāpade (pāci. 722) ca. Dasameti ‘‘yā pana bhikkhunī evaṃ vadeyya saṃsaṭṭhāva ayye tumhe viharatha, mā tumhe nānā viharitthā’’tiādisikkhāpade (pāci. 728) ca.

2092. “The ninth” means in the training rule beginning with “If bhikkhunīs, indeed, live in close association” (Pāc. 722). “The tenth” means in the training rule beginning with “Whatever bhikkhunī should say thus: ‘Venerables, you should live in close association; do not live separately’” (Pāc. 728).

Navamadasamāni.

Ninth and Tenth.

2093. Tena mahāvibhaṅgāgatena duṭṭhadosadvayena ca tattheva āgatena tena sañcarittasikkhāpadena cāti imehi tīhi saddhiṃ idhāgatāni cha sikkhāpadānīti evaṃ nava paṭhamāpattikā[Pg.53]. Ito bhikkhunivibhaṅgato cattāri yāvatatiyakāni tato mahāvibhaṅgato cattāri yāvatatiyakānīti evaṃ aṭṭha yāvatatiyakāni, purimāni nava cāti sattarasa saṅghādisesasikkhāpadāni mayā cettha dassitānīti adhippāyo.

2093. Thus, along with these three—the two faults of ill will that have come in the Mahāvibhaṅga, and the training rule on matchmaking that has come there—the six training rules that have come here make nine initial offenses. From this Bhikkhunīvibhaṅga, there are four offenses entailing suspension up to the third occasion; from the Mahāvibhaṅga, there are four offenses entailing suspension up to the third occasion. Thus, there are eight offenses entailing suspension up to the third occasion. Together with the previous nine, there are seventeen Saṅghādisesa training rules that have been shown here by me—this is the meaning.

Iti vinayatthasārasandīpaniyā vinayavinicchayavaṇṇanāya

Thus, in the Vinayatthasārasandīpanī, the commentary elucidating the Vinayavinicchaya,

Saṅghādisesakathāvaṇṇanā niṭṭhitā.

The explanation of the Saṅghādisesa account is concluded.

Nissaggiyakathāvaṇṇanā

The Explanation of the Relinquishment Rules

2094-5. Evaṃ sattarasasaṅghādisese dassetvā idāni tadanantarāni nissaggiyāni dassetumāha ‘‘adhiṭṭhānupagaṃ patta’’ntiādi. ‘‘Adhiṭṭhānupagaṃ patta’’nti iminā padena kenaci kāraṇena anadhiṭṭhānupage patte anāpattibhāvaṃ dīpeti. ‘‘Tassā’’ti ta-saddāpekkhāya bhikkhunīti ettha ‘‘yā’’ti labbhati. Pattasannidhikāraṇāti anadhiṭṭhāya, avikappetvā ekarattampi pattassa nikkhittakāraṇā.

2094-5. Having shown the seventeen Saṅghādisesa offenses, now to show the Nissaggiya offenses that immediately follow those, he says, beginning with “a bowl connected with determination.” By the phrase “a bowl connected with determination,” it indicates that there is no offense if the bowl is not connected with determination for any reason. The word ‘tassā’ (of her) implies ‘bhikkhunī,’ where ‘yā’ (who) is understood. The phrase ‘pattasannidhikāraṇā’ refers to the reason for keeping the bowl, meaning the reason for putting the bowl down even for a single night without having determined or designated it.

2096. Idha imasmiṃ sikkhāpade seso sabbo vinicchayo kathāmaggoti yojanā, avasesasabbavinicchayakathāmaggoti attho. Pattasikkhāpadeti mahāvibhaṅgapaṭhamapattasikkhāpade.

2096. Here, in this training rule, the connection is that the rest of the entire judgment is the path of discussion; that is, the meaning is the path of discussion for all remaining judgments. “Training rule on the bowl” refers to the first training rule on the bowl in the Mahāvibhaṅga.

2097. Visesova visesatā.

2097. A distinction is a distinguishing characteristic.

Paṭhamaṃ.

First.

2098. Akāleti ‘‘anatthatakathine vihāre ekādasa māsā, atthatakathine vihāre satta māsā’’ti (pāci. 740 atthato samānaṃ) evaṃ [Pg.54] vutte akāle. Vikappantaraṃ dassetumāha ‘‘dinnaṃ kālepi kenacī’’tiādi. Vuttavipariyāyena kālaniyamo veditabbo. Kenaci akāle yaṃ cīvaraṃ dinnaṃ, kālepi yaṃ cīvaraṃ ādissa dinnaṃ, taṃ akālacīvaraṃ nāmāti yojanā. Ādissa dānappakāraṃ dassetumāha ‘‘sampattā bhājentū’’ti. Niyāmitanti ‘‘sampattā bhājentū’’ti evaṃ vatvā dinnañca ‘‘idaṃ gaṇassa, idaṃ tuyhaṃ dammī’’ti vatvā vā dātukāmatāya pādamūle ṭhapetvā vā dinnañca ādissa dinnaṃ nāmāti attho. Yathāha ‘‘sampattā bhājentū’ti vatvā vā ‘idaṃ gaṇassa, idaṃ tumhākaṃ dammī’ti vatvā vā dātukamyatāya pādamūle ṭhapetvā vā dinnampi ādissa dinnaṃ nāma hotī’’ti (pāci. aṭṭha. 740).

2098. “Out of season” refers to “the eleven months in a monastery where there is no Kathina, and the seven months in a monastery where there is Kathina,” (similar in meaning to Pācittiya 740). This is what is meant by “out of season.” To show another alternative, it says: “even if given in season by someone,” etc. The rule for determining the season should be understood in the reverse manner of what was said. A robe given out of season by someone, or a robe given in season but specifically designated, is called an “out-of-season robe”—this is the explanation. To illustrate how giving with a designation occurs, it says: “let the recipients distribute it.” “Designated” means given after saying, “let the recipients distribute it,” or given after saying, “this is for the Sangha, this is for you,” or placing it at the feet with the intention of giving—this is called “given with a designation.” As it is said: “If one says, ‘let the recipients distribute it,’ or says, ‘this is for the Sangha, this is for you,’ or places it at the feet with the intention to give, it is called ‘given with a designation’” (Pācittiya Aṭṭhakathā 740).

2099. Akālacīvaranti vuttappakāraṃ akālacīvaraṃ.

2099. “Out-of-season robe” means an out-of-season robe of the kind described above.

2100. Attanā paṭiladdhanti tato yaṃ cīvaraṃ attanā vassaggena paṭiladdhaṃ. Nissajjitvā paṭiladdhakāle kattabbavidhiṃ dassetumāha ‘‘labhitvā…pe… niyojaye’’ti. Yathādāne niyojayeti yathā dāyakena dinnaṃ, tathā upanetabbaṃ, akālacīvarapakkheyeva ṭhapetabbanti vuttaṃ hoti.

2100. 'Obtained by oneself' refers to a robe obtained by oneself by the end of the rains-residence. To explain the procedure to be followed when obtaining it after relinquishing, it is said: 'having obtained it... one should allocate it.' 'Allocate it as it was given' means it should be dealt with as given by the donor, and it should be kept only as part of the out-of-season robe category—this is the meaning.

2101. Tassāti ‘‘yathādāne niyojaye’’ti vacanassa. Vinayakammaṃ katvā paṭiladdhampi taṃ puna sevituṃ na ca vaṭṭatīti ayamadhippāyoti yojanā.

2101. 'Of that' refers to the statement 'allocate it as it was given.' Even if it has been recovered after performing a Vinaya act, it is not permissible to use it again—this is the intended meaning.

2102. Kālacīvare akālavatthasaññāya dukkaṭanti yojanā. Ubhayatthapīti akālacīvarepi kālacīvarepi. Vematikāya tathā dukkaṭanti yojanā.

2102. For an in-season robe, with the perception of an out-of-season object, there is an offense of wrong conduct—this is the explanation. 'In both cases' means regarding both an out-of-season robe and an in-season robe. If one is uncertain, it is likewise an offense of wrong conduct—this is the explanation.

2103. Ubhayatthapi [Pg.55] cīvare kālacīvare ca akālacīvare cāti ubhayacīvarepi kālacīvarasaññāya bhājāpentiyā nadosoti yojanā. Sacittakasamuṭṭhānattayaṃ sandhāyāha ‘‘tisamuṭṭhānatā’’ti.

2103. In both cases—regarding both an in-season robe and an out-of-season robe—for one who distributes it with the perception of an in-season robe, there is no offense—this is the explanation. Referring to the three origins that arise with intention, it is said, 'threefold origin.'

Dutiyaṃ.

The Second.

2104. Sace sayaṃ acchindati aññāya bhikkhuniyā saddhiṃ cīvaraṃ parivattetvā pacchā ‘‘tuyhaṃ cīvaraṃ tvameva gaṇha, mayhaṃ cīvaraṃ dehī’’ti evaṃ yadi sayaṃ acchindati. Ettha ‘‘sakasaññāyā’’ti seso. Sakasaññāya gahitattā pācittiyaṃ, dukkaṭañca vuttaṃ, itarathā bhaṇḍagghena kāretabbo.

2104. If she herself forcibly takes it back: after exchanging robes with another bhikkhunī, if she afterwards says, 'Take your robe, give me my robe'—if she herself forcibly takes it back. Here, 'with the perception of one's own' is the remainder. Because it was taken with the perception of one's own, a pācittiya offense is stated, and also a dukkaṭa offense. Otherwise, she should be made to pay the price of the goods.

2105. Itaresūti abandhanañca āṇattibahuttañca saṅgaṇhāti. Tenāha ‘‘vatthūnaṃ payogassa vasā siyā’’ti.

2105. 'In other cases' includes non-binding and a multiplicity of commands. Therefore, it is said, 'it may be due to the power of the application of the objects.'

2106. ‘‘Tikapācittī’’ti idamapekkhitvā ‘‘uddiṭṭhā’’ti sambandhanīyaṃ, upasampannāya upasampannasaññā, vematikā, anupasampannasaññāti etāsaṃ vasena tikapācitti vuttāti attho. Aññasmiṃ parikkhāreti upasampannānupasampannānaṃ aññasmiṃ parikkhāre. Itarissāti anupasampannāya. Tikadukkaṭanti anupasampannāya upasampannasaññāvematikāanupasampannasaññānaṃ vasena tikadukkaṭaṃ uddiṭṭhaṃ.

2106. 'Three pācittiya offenses'—taking this into consideration, it should be connected with 'have been recited.' The meaning is that three pācittiya offenses are stated based on these cases concerning a fully ordained person: with the perception of being fully ordained, with doubt, or with the perception of not being fully ordained. 'For another requisite' means regarding another requisite of those who are fully ordained and not fully ordained. 'For the other' means for one who is not fully ordained. 'Three dukkaṭa offenses' means three dukkaṭa offenses have been recited based on these cases concerning one who is not fully ordained: with the perception of being fully ordained, with doubt, or with the perception of not being fully ordained.

2107. Tāya vā dīyamānaṃ tāya aññāya bhikkhuniyā duṭṭhāya vā tuṭṭhāya vā dīyamānaṃ gaṇhantiyā, tassā vissāsameva vā gaṇhantiyā anāpattīti yojanā. ‘‘Tisamuṭṭhānatā matā’’ti idaṃ vuttatthameva.

2107. For one who takes it when it is being given by her, or being given by another bhikkhunī—whether displeased or pleased—or for one who takes it simply out of trust in her, there is no offense—this is the explanation. 'Considered as of three origins'—this has the meaning already stated.

Tatiyaṃ.

The Third.

2108. Yā [Pg.56] pana bhikkhunī ‘‘kiṃ te, ayye, aphāsu, kiṃ āharīyatū’’ti vuttā aññaṃ viññāpetvā taṃ āhaṭaṃ paṭikkhipitvā tañca aññañca gaṇhitukāmā sace aññaṃ viññāpeti, tassā viññattidukkaṭaṃ, lābhā nissaggiyaṃ siyāti sādhippāyayojanā. Viññattiyā dukkaṭaṃ viññattidukkaṭaṃ.

2108. But if a bhikkhunī, having been told, 'What is your discomfort, venerable lady? What should be brought?' then having requested something else, rejecting what was brought, and desiring to take both that and something else—if she requests something else, for her there is a dukkaṭa offense for the request; upon obtaining it, it would be an offense entailing relinquishment—this is the explanation with the intended meaning. The dukkaṭa offense for the request is the 'viññattidukkaṭa.'

2109-11. Tikapācittiyaṃ vuttanti ‘‘aññe aññasaññā, aññe vematikā, aññe anaññasaññā aññaṃ viññāpetvā aññaṃ viññāpeti, nissaggiyaṃ pācittiya’’nti (pāci. 751) tikapācittiyaṃ vuttaṃ. Anaññe dvikadukkaṭanti anaññe aññasaññāya, vematikāya ca vasena dvikadukkaṭaṃ. ‘‘Anaññenaññasaññāyā’’tiādinā anāpattivisayo dassito. ‘‘Anaññe anaññasaññāyā’’ti padacchedo. Anaññe anaññasaññāya viññāpentiyā anāpatti. Tasmiṃ paṭhamaviññāpite appahonte vā taññeva vā viññāpentiyā anāpatti. Aññenapi atthe sati tena saddhiṃ aññaṃ viññāpentiyā anāpatti. Idaṃ vuttaṃ hoti – sace paṭhamaṃ sappi viññattaṃ, ‘‘āmakamaṃsaṃ pacitabba’’nti ca vejjena vuttattā telena attho hoti, tato ‘‘telenāpi me attho’’ti evaṃ aññañca viññāpetīti. Ānisaṃsañca dassetvā tato aññaṃ viññāpentiyāpi anāpattīti ñātabbanti yojanā. Idaṃ vuttaṃ hoti – sace kahāpaṇassa sappi ābhataṃ hoti, iminā mūlena diguṇaṃ telaṃ labbhati, telenāpi ca idaṃ kiccaṃ nippajjati, tasmā telamāharāti evaṃ ānisaṃsaṃ dassetvā viññāpetīti.

The three pācittiya offenses are stated thus: 'Concerning another, with the perception of another; concerning another, with doubt; concerning another, with the perception of not-another—having requested one thing, one requests another: it is an offense entailing relinquishment and confession.' (Pāc. 751) The three pācittiya offenses have been stated. Concerning not-another, there are two offenses of wrong conduct—due to perceiving another or being in doubt. The scope of non-offense is shown by the phrase 'concerning not-another, with the perception of another,' etc. The word division is 'concerning not-another, with the perception of not-another.' There is no offense for one who requests, concerning not-another, with the perception of not-another. There is no offense if, when the first requested item is insufficient, one requests that very same thing again. There is also no offense if, when there is a need for another thing as well, one requests something else along with it. This is what is said: If ghee was first requested, and the doctor said, 'Raw meat should be cooked,' and there is a need for oil, then one requests another thing, oil, thinking, 'I also have a need for oil.' It should be understood that there is no offense even for one who requests something else after showing the advantages—this is the explanation. This is what is said: If ghee worth a kahāpaṇa has been brought, but with that price, double the quantity of oil can be obtained, and the task can also be accomplished with oil, then one may request oil by showing the advantages.

Catutthaṃ.

The Fourth.

2112-3. Pubbaṃ [Pg.57] aññaṃ cetāpetvāti yojanā, attano kappiyabhaṇḍena ‘‘idaṃ nāma āharā’’ti pubbaṃ aññaṃ parivattāpetvāti attho. Evanti ettha ‘‘vutte’’ti seso. Dhanena nibbattaṃ dhaññaṃ, attano dhanena nipphāditattā telādi idha ‘‘dhañña’’nti adhippetaṃ, na vīhādi. Evaṃ vutte mayhaṃ aññaṃ dhaññaṃ ānetvā deti iti saññāya pacchā aññaṃ cetāpeyyāti yojanā, na me iminā attho, aññaṃ āharāti vutte idañca datvā aññañca āharitvā detīti saññāya ‘‘na me idaṃ ruccati, aññaṃ āharā’’ti pacchā aññaṃ parivattāpeyyāti attho. Cetāpanapayogenāti āṇattāya cetāpanavasena. Mūlaṭṭhāyāti āṇāpikāya. Tena ca aññena vā mūlena ābhataṃ hotu, tassa lābhe nissaggiyaṃ hotīti yojanā.

'Having first had something else acquired'—this is the connection. The meaning is: having first had something else exchanged for one’s allowable goods, saying, 'Bring this.' Here, 'thus' implies 'when it is said.' Goods produced by wealth—since oil, etc., are produced by one’s own wealth, here 'goods' (dhaññaṃ) is intended, not rice, etc. With the perception, 'When it is said thus, he will bring and give me other goods,' one may later have something else acquired—this is the connection. The meaning is: with the perception that, when one says, 'I have no need of this, bring something else,' he will give this and also bring and give something else, one may later have something else exchanged, saying, 'This does not please me, bring something else.' 'By the application of having acquired' means by way of causing to acquire through a command. 'For the one who is the originator' means for the one who gives the order. Whether it is brought for that price or for another, upon its acquisition, it entails relinquishment—this is the connection.

2114. Sesanti tikapācittiyādikaṃ vinicchayavisesaṃ.

2114. The rest means the particular distinctions of judgment, such as the three pācittiya offenses and others.

Pañcamaṃ.

The Fifth.

2115-6. Aññadatthāya dinnenāti upāsakehi ‘‘evarūpaṃ gahetvā bhājetvā paribhuñjathā’’ti aññassatthāya dinnena. ‘‘Saṅghikena parikkhārenā’’ti iminā sambandho. Parikkhārenāti kappiyabhaṇḍena. Saṅghikenāti saṅghassa pariccattena. Idhāti imasmiṃ sāsane. Tassāti yāya cetāpitaṃ. Nissaggiyaṃ siyāti ettha nissaṭṭhapaṭiladdhaṃ yathādāne upanetabbanti vattabbaṃ. Yathāha ‘‘nissaṭṭhaṃ paṭilabhitvā yathādāne upanetabba’’nti (pāci. 761). Idaṃ heṭṭhā vuttatthādhippāyameva. Etthāti imasmiṃ sikkhāpade. ‘‘Anaññadatthike aññadatthikasaññā, āpatti dukkaṭassa. Anaññadatthike vematikā, āpatti dukkaṭassā’’ti vuttattā āha ‘‘anaññadatthike niddiṭṭhaṃ [Pg.58] dvikadukkaṭa’’nti. Iminā ca ‘‘aññadatthike tikapācittiya’’nti idaṃ vuttameva. ‘‘Aññadatthike aññadatthikasaññā, vematikā, anaññadatthikasaññā aññaṃ cetāpeti, nissaggiyaṃ pācittiya’’nti (pāci. 761) hi vuttaṃ.

'Given for another purpose' means given by lay devotees for another's benefit with the instruction, 'Take such a thing, distribute it, and use it.' The connection is with 'with a requisite belonging to the Saṅgha.' 'Requisite' means allowable goods. 'Belonging to the Saṅgha' means dedicated to the Saṅgha. 'Here' means in this dispensation. 'Of that' refers to her by whom it was caused to be acquired. Regarding 'it would be an offense entailing relinquishment,' it should be said that what is relinquished and obtained must be restored as it was given. As it is said: 'Having relinquished and recovered it, it should be restored as it was given' (Pāc. 761). This has the same intended meaning as what was explained earlier. 'Here' means in this training rule. Because it is stated, 'Concerning what is not for another's purpose, with the perception of it being for another's purpose, there is an offense of dukkaṭa. Concerning what is not for another's purpose, with doubt, there is an offense of dukkaṭa,' he said, 'concerning what is not for another's purpose, two offenses of wrong conduct are prescribed.' And by this, 'concerning what is for another's purpose, there are three pācittiya offenses'—this has indeed been stated. For it is said: 'Concerning what is for another's purpose, with the perception of it being for another's purpose; with doubt; with the perception of it not being for another's purpose—if one causes another to be acquired, it is an offense entailing relinquishment and confession' (Pāc. 761).

2117. Sesakanti yadatthāya dinnaṃ, taṃ cetāpetvā āharitvā atirittaṃ mūlaṃ aññadatthāya upanentiyā anāpattīti yojetabbaṃ. Sāmike pucchitvāti ‘‘tumhehi cīvaratthāya dinnaṃ, amhākañca cīvaraṃ saṃvijjati, telādīhi pana attho’’ti evaṃ sāmike pucchitvā. Tanti taṃ cetāpannaṃ. Āpadāsūti bhikkhunīhi vihāraṃ pahāya gamanārahamupaddavo gahito. Yathāha ‘‘āpadāsūti tathārūpesu upaddavesu bhikkhuniyo vihāraṃ chaḍḍetvā pakkamanti, evarūpāsu āpadāsu yaṃ vā taṃ vā cetāpetuṃ vaṭṭatī’’ti (pāci. aṭṭha. 762).

2117. 'The remainder' means: for one who, having had that which was given for a certain purpose acquired and brought, uses the excess price for another purpose, there is no offense—this should be understood. 'Having asked the owners' means having asked them thus, 'This was given by you for the purpose of robes, but we have robes, and there is a need for oil, etc.' 'That' refers to that which was acquired. 'In emergencies' means a disaster that is serious enough for bhikkhunīs to leave the monastery. As it is said: 'In emergencies—in such disasters that bhikkhunīs abandon the monastery and depart—in such emergencies, it is allowable to have this or that acquired' (Pāc. Aṭṭha. 762).

2118. Sayaṃ yācitakaṃ vināti ‘‘saṃyācitaka’’nti padaṃ vinā, ettakameva visadisanti vuttaṃ hoti.

2118. The phrase 'without a personal request' means: apart from the term 'jointly requested,' only this much is different—this is the meaning.

Chaṭṭhasattamāni.

The sixth and the seventh.

2119. Adhikavacanaṃ dassetumāha ‘‘mahājanikasaññācikenā’’ti. Padatādhikāti padameva padatā. Mahājanikenāti gaṇassa pariccattena. Saññācikenāti sayaṃ yācitakena.

2119. To show an additional word, he says: ‘by being communal and requested.’ ‘The word is additional’ (padatādhikā) means the word itself is the term. ‘Communal’ (mahājanikena) means by the group’s relinquishment. ‘Requested’ (saññācikena) means requested by oneself.

2120. Anantarasamā matāti idha ‘‘puggalikenā’’ti padaṃ vinā samuṭṭhānādinā saddhiṃ sabbe vinicchayā anantarasikkhāpadasadisā matāti attho. ‘‘Yā pana bhikkhunī aññadatthikena parikkhārena aññuddisikena puggalikenā’’ti hi [Pg.59] sikkhāpadaṃ. Puggalikenāti ekabhikkhuniyā pariccattena. ‘‘Kiñcipī’’ti likhanti. ‘‘Kocipī’’ti pāṭho sundaro ‘‘viseso’’ti iminā tulyādhikaraṇattā.

2120. ‘Considered the same as the preceding rule’ (anantarasamā matā) means here that, excluding the term ‘personal’ (puggalikena), all legal decisions regarding origin, etc., are considered the same as in the immediately preceding training rule. For the training rule states: ‘Whatever bhikkhunī, with a requisite for another purpose, intended for another, a personal one…’ ‘Personal’ (puggalikena) means relinquished for a single bhikkhunī. Some write ‘kiñcipi’ (anything whatever), but the reading ‘kocipi’ (any whatever) is preferable, because it is in apposition with ‘viseso’ (a distinction).

Aṭṭhamanavamadasamāni.

The eighth, ninth, and tenth.

Paṭhamo vaggo.

The First Chapter.

2121-2. Cattāri kaṃsāni samāhaṭāni, catunnaṃ kaṃsānaṃ samāhāro vā catukkaṃsaṃ, catukkaṃsato atirekaṃ atirekacatukkaṃsaṃ, tena atirekacatukkaṃsagghanakaṃ pāvuraṇamāha, upacārena ‘‘atirekacatukkaṃsa’’nti vuttaṃ. Kaṃsaparimāṇaṃ panettha sayameva vakkhati ‘‘kahāpaṇacatukkaṃ tu, kaṃso nāma pavuccatī’’ti. Tasmā atirekasoḷasakahāpaṇagghanakanti attho. Garupāvuraṇanti sītakāle pārupitabbapāvuraṇaṃ. Cetāpeyyāti viññāpeyya. Cattāri saccāni samāhaṭāni, catunnaṃ vā saccānaṃ samāhāro catusaccaṃ, taṃ pakāseti sīlenāti catusaccappakāsī, tena, catunnaṃ ariyasaccānaṃ niddisakena sammāsambuddhena. Payogeti ‘‘dehī’’ti evaṃ viññāpanapayoge. Lābheti paṭilābhe.

2121-2. Four kaṃsas have been collected, or the collection of four kaṃsas is a ‘four-kaṃsa set’ (catukkaṃsa). Anything beyond a four-kaṃsa set is an ‘excess four-kaṃsa set’ (atirekacatukkaṃsa). He asks for a robe worth that excess four-kaṃsa set; by metaphorical extension, it is referred to as an ‘excess four-kaṃsa set.’ The measure of a kaṃsa will be explained here by the author himself: ‘A set of four kahāpaṇas, indeed, is called a kaṃsa.’ Therefore, the meaning is that it is worth more than sixteen kahāpaṇas. ‘Heavy robe’ (garupāvuraṇaṃ) means a robe to be worn in the cold season. ‘Should cause to be requested’ (cetāpeyya) means one should make a request. Four truths have been collected, or the collection of the four truths is called the ‘four truths’ (catusaccaṃ). He reveals it through virtue, thus he is a ‘revealer of the four truths’ (catusaccappakāsī); by him, the one who indicates the four noble truths, the Perfectly Self-Enlightened One. ‘In the effort’ (payoge) means in the effort of requesting, by saying, ‘Give.’ ‘In the getting’ (lābhe) means in the receiving.

Catunnaṃ samūho catukkaṃ, kahāpaṇānaṃ catukkaṃ kahāpaṇacatukkaṃ. Kahāpaṇo cettha taṃtaṃkāle, taṃtaṃpadese ca vohārūpago gahetabbo. Imā vuttappakārā nissaggiyāvasānāpattiyo ‘‘ñātakānañca santake’’ti anāpattivisaye vakkhamānattā ‘‘yadā yena attho, tadā taṃ vadeyyāthā’’ti evaṃ niccapavāraṇaṃ akatvā tasmiṃ kāle kismiñci guṇe pasīditvā ‘‘vadeyyātha yena attho’’ti evaṃ pavāritaṭṭhāne sambhavantīti daṭṭhabbā.

A collection of four is a ‘four-set’ (catukkaṃ); a set of four kahāpaṇas is a ‘four-kahāpaṇa set’ (kahāpaṇacatukkaṃ). Here, a kahāpaṇa should be understood as whatever is in currency in that particular time and place. These kinds of offenses culminating in forfeiture, since the case of no offense will be spoken of as ‘in the possession of relatives’ (ñātakānañca santake), should be understood to occur not when a permanent invitation has been made by saying, ‘Speak when you have a need,’ but rather when, at that time, being pleased with some quality, an invitation has been given in a place, saying, ‘Speak if you have a need.’

2123-5. Ūnakacatukkaṃse [Pg.60] atirekasaññā, āpatti dukkaṭassa. Ūnakacatukkaṃse vematikā, āpatti dukkaṭassā’’ti vuttattā āha ‘‘ūnake tu catukkaṃse, uddiṭṭhaṃ dvikadukkaṭa’’nti. Iminā ‘‘atirekacatukkaṃse atirekasaññā, vematikā, ūnakasaññā cetāpeti, nissaggiyaṃ pācittiya’’nti tikapācittiyañca dassitaṃ hoti.

2123-5. ‘In the case of less than a four-kaṃsa set, if there is perception of it as excess, there is an offense of wrong-doing. In the case of less than a four-kaṃsa set, if one is in doubt, there is an offense of wrong-doing’—because this is stated, he says: ‘But in the case of less than a four-kaṃsa set, a pair of wrong-doings has been stated.’ By this, the triad of pācittiya offenses is also shown: ‘In the case of an excess four-kaṃsa set, if one, perceiving it as excess, being in doubt, or perceiving it as less, causes it to be requested, it is an offense entailing forfeiture.’

Garukanti garupāvuraṇaṃ. Tadūnaṃ vāti catukkaṃsato ūnakaṃ vā. Ñātakānañcāti ettha ca-saddena pavāritānaṃ saṅgaho. Yathāha anāpattivāre ‘‘ñātakānaṃ, pavāritāna’’nti (pāci. 787). Ettha ca ‘‘atirekacatukkaṃsampī’’ti vattabbaṃ ‘‘tadūnaṃ vā’’ti iminā catukkaṃsūnassa vuttattā. ‘‘Appameva vā’’ti iminā atirekacatukkaṃsepi mahagghataraṃ vuttanti veditabbaṃ.

‘Heavy’ (garukaṃ) means a heavy outer robe (garupāvuraṇaṃ). ‘Or less than that’ (tadūnaṃ vā) means or less than a four-kaṃsa set. In ‘And for relatives’ (ñātakānañca), the word ‘and’ (ca-saddena) includes those who have been invited. As stated in the section on no-offense: ‘For relatives, for those invited’ (Pāc. 787). And here, ‘even an excess four-kaṃsa set’ (atirekacatukkaṃsampi) should be stated, because a deficiency from a four-kaṃsa set is mentioned by ‘or less than that’ (tadūnaṃ vā). By ‘or just a little’ (appameva vā), it should be understood that something even more valuable than an excess four-kaṃsa set is mentioned.

Ekādasamaṃ.

The Eleventh.

2126-7. ‘‘Lahupāvuraṇaṃ pana bhikkhuniyā cetāpentiyā aḍḍhateyyakaṃsaparamaṃ cetāpetabba’’nti (pāci. 789) vacanato lahupāvuraṇanti ettha ‘‘cetāpentiyā bhikkhuniyā’’ti ca aḍḍhateyyakaṃsagghananti ettha ‘‘cetāpetabba’’nti ca seso. Lahupāvuraṇanti uṇhakāle pāvuraṇaṃ. Tiṇṇaṃ pūraṇo teyyo, aḍḍho teyyo assāti aḍḍhateyyo, aḍḍhateyyo ca so kaṃso cāti aḍḍhateyyakaṃso, taṃ agghatīti aḍḍhateyyakaṃsagghanaṃ, dasakahāpaṇagghanakanti attho. Tatoti aḍḍhateyyakaṃsagghanakato. Yaṃ pana pāvuraṇaṃ aḍḍhateyyakaṃsagghanakaṃ, taṃ lahupāvuraṇaṃ. Tato aḍḍhateyyakaṃsagghanakato lahupāvuraṇato. Uttarinti atirekaṃ. Aḍḍhateyyakaṃsagghanakaṃ yaṃ pāvuraṇaṃ yā bhikkhunī cetāpeti[Pg.61], tassa pāvuraṇassa paṭilābhe tassā bhikkhuniyā nissaggiyapācittiyā vuttāti yojanā.

2126-7. Based on the statement, ‘Regarding a light outer cloak, when a bhikkhunī causes one to be requested, it should be requested with two and a half kaṃsas as the maximum value’ (Pāc. 789), the remainder to be supplied here for ‘light outer cloak’ (lahupāvuraṇaṃ) is ‘by a bhikkhunī causing it to be requested,’ and for ‘worth two and a half kaṃsas’ (aḍḍhateyyakaṃsagghananti), it is ‘should be caused to be requested.’ ‘Light outer cloak’ (lahupāvuraṇaṃ) refers to an outer cloak for the hot season. ‘Teyya’ is the third; ‘aḍḍhateyya’ is that which has a half for its third part, i.e., two and a half. An ‘aḍḍhateyyakaṃsa’ is two and a half kaṃsas. That which is worth that is ‘aḍḍhateyyakaṃsagghanaṃ,’ meaning worth ten kahāpaṇas. ‘From that’ (tato) means from that which is worth two and a half kaṃsas. That outer cloak which is worth two and a half kaṃsas is a ‘light outer cloak.’ ‘From that’ (tato) means from that light outer cloak worth two and a half kaṃsas. ‘Beyond’ (uttariṃ) means in excess. The connection is: if a bhikkhunī causes an outer cloak to be requested that is worth more than two and a half kaṃsas, upon obtaining that outer cloak, it is stated that an offense entailing forfeiture is incurred by that bhikkhunī.

‘‘Anantarasamaṃ sesa’’nti idaṃ samatthetumāha ‘‘natthi kāci visesatā’’ti. Visesoyeva visesatā.

To support the statement ‘the remainder is the same as the preceding,’ he says: ‘there is no distinction whatsoever.’ Distinction (visesa) is itself difference (visesatā).

Dvādasamaṃ.

The Twelfth.

2128. Idāni pātimokkhuddese āgatesu samatiṃsanissaggiyesu kesañci attano avacane kāraṇañca avuttehi saddhiṃ vuttānaṃ gahaṇañca dassetumāha ‘‘sādhāraṇānī’’tiādi. Hi yasmā bhikkhunīnaṃ bhikkhūhi sādhāraṇāni yāni sikkhāpadāni sesāni idha vuttehi aññāni, tāni aṭṭhārasa sikkhāpadāni ceva idha vuttasarūpāni dvādasa sikkhāpadāni ceti iccevaṃ nissaggiyapācittiyasikkhāpadāni samatiṃseva hontīti yojanā.

2128. Now, to show the reason for his not mentioning some of the thirty rules entailing forfeiture that appear in the Pātimokkha recitation, and also the inclusion of those mentioned along with those not mentioned, he says, ‘common to both’ (sādhāraṇāni), etc. For the remaining training rules that are common to both bhikkhunīs and bhikkhus, and are different from those mentioned here, are eighteen training rules; and those twelve training rules of a similar nature mentioned here—thus there are indeed thirty training rules entailing forfeiture. This is the connection.

Iti vinayatthasārasandīpaniyā vinayavinicchayavaṇṇanāya

Thus in the Vinayatthasārasandīpanī, the commentary on the Vinayavinicchaya,

Nissaggiyakathāvaṇṇanā niṭṭhitā.

The commentary on the section about offenses entailing forfeiture is concluded.

Pācittiyakathāvaṇṇanā

Commentary on the Section about Pācittiya Offenses

2129-30. Evaṃ tiṃsa nissaggiyapācittiyāni dassetvā idāni suddhapācittiyāni dassetumāha ‘‘lasuṇa’’ntiādi. Lasuṇanti ettha iti-saddo luttaniddiṭṭho. ‘‘Lasuṇaṃ’’iti bhaṇḍikaṃ vuttaṃ aṭṭhakathāyaṃ (pāci. aṭṭha. 793-795). Catupañcamiñjādippabhedaṃ bhaṇḍikaṃ lasuṇaṃ nāma, na tato ūnaṃ. Tenāha ‘‘na ekadvitimiñjaka’’nti. Pakkalasuṇato, sīhaḷadīpasambhavato ca visesamāha ‘‘āmakaṃ māgadhaṃyevā’’ti. Magadhesu jātaṃ māgadhaṃ, ‘‘vutta’’nti iminā sambandho. Yathāha ‘‘magadharaṭṭhe jātalasuṇameva [Pg.62] hi idha lasuṇanti adhippeta’’nti (pāci. aṭṭha. 795). Taṃ ‘‘khādissāmī’’ti gaṇhatīti sambandho. Vuttappakāraṃ pācittiyañca ajjhohāravasenāti dassetumāha ‘‘ajjhohāravaseneva, pācittiṃ paridīpaye’’ti.

2129-30. Having thus shown the thirty offenses entailing forfeiture, he now begins to show the simple pācittiya offenses, with the word ‘garlic’ (lasuṇa), etc. In ‘lasuṇaṃ,’ the word ‘iti’ is indicated as elided. The term ‘lasuṇaṃ’ is said to be a bulb in the commentary (Pāc. Aṭṭha. 793-795). A bulb of the type having four or five cloves, etc., is called ‘lasuṇa’; not less than that. Therefore, he says: ‘not one with one, two, or three cloves.’ He states the distinction from cooked garlic and that originating from the island of Sri Lanka thus: ‘only raw Magadhan garlic.’ That which is grown in Magadha is ‘Magadhan’; the connection is with the word ‘stated’ (vutta). As it is said: ‘Indeed, only garlic grown in the Magadha region is intended here by the term “lasuṇa”’ (Pāc. Aṭṭha. 795). The connection is that one takes it, thinking: ‘I will eat it.’ To show that the pācittiya offense of the stated kind is incurred by the act of swallowing, he says: ‘by the act of swallowing alone, one should declare a pācittiya offense.’

2131. Tadeva vakkhati ‘‘dve tayo’’tiādinā. Saddhinti ekato. Saṅkhāditvāti galabilaṃ appavesetvā dantehi saṃcuṇṇiyantī khāditvā. Ajjhoharati paragalaṃ karoti.

2131. He will state this very point with ‘two or three,’ and so on. ‘With’ (saddhiṃ) means together. ‘Having chewed’ (saṅkhāditvā) means having chewed by crushing thoroughly with the teeth without letting it enter the opening of the throat. ‘Swallows’ (ajjhoharati) means makes it go past the throat.

2132. Tatthāti tasmiṃ bhaṇḍikalasuṇe. ‘‘Miñjānaṃ gaṇanāyā’’ti iminā ajjhohārapayogagaṇanāyeva dīpitā. Yathāha ‘‘bhinditvā ekekaṃ miñjaṃ khādantiyā pana payogagaṇanāya pācittiyānī’’ti (pāci. aṭṭha. 795).

2132. ‘Therein’ (tattha) means in that garlic bulb. By ‘by the counting of cloves’ (miñjānaṃ gaṇanāya), the counting of the efforts of swallowing is indeed indicated. As it is said: ‘But for one who breaks and eats each clove, there are pācittiya offenses according to the count of efforts’ (Pāc. Aṭṭha. 795).

2133. Sabhāvato vaṭṭantevāti yojanā.

2133. The connection is that they are permissible by their very nature.

2135. Yathāvuttapalaṇḍukādīnaṃ nānattaṃ dassetumāha ‘‘ekā miñjā’’tiādi. Idha miñjānaṃ vaseneva nānattaṃ dassitaṃ. Aṭṭhakathāyaṃ pana vaṇṇavasenāpi. Yathāha ‘‘palaṇḍuko paṇḍuvaṇṇo hoti. Bhañjanako lohitavaṇṇo. Haritako haritapaṇṇavaṇṇo’’ti (pāci. aṭṭha. 797).

2135. To show the variety of the aforementioned palaṇḍuka and so on, he says: ‘one clove,’ and so on. Here, the variety is shown only by way of the cloves. In the commentary, however, it is also shown by way of color. As it is said: ‘The palaṇḍuka is of a pale color, the bhañjanaka is of a red color, the haritaka is of the color of green leaves’ (Pāc. Aṭṭha. 797).

2136. ‘‘Sāḷave uttaribhaṅgake’’ti padacchedo. ‘‘Badarasāḷavādīsū’’ti (pāci. aṭṭha. 797) aṭṭhakathāvacanato ettha badara-saddo seso. Badarasāḷavaṃ nāma badaraphalāni sukkhāpetvā cuṇṇetvā kātabbā khādanīyavikati. Ummattikādīnanti ettha ādi-saddena ādikammikā gahitā. Yathāha ‘‘ummattikāya ādikammikāyā’’ti (pāci. 797).

2136. ‘Sāḷave uttaribhaṅgake’ is the word division. From the commentary statement ‘Badarasāḷavādīsū’ (Pāc. Aṭṭha. 797), the word ‘badara’ is understood as remaining here. Badarasāḷava is a kind of edible preparation made by drying and powdering jujube fruits. In ‘ummattikādīnaṃ’ (and so on for the insane), the word ‘ādi’ (and so on) includes those who are first offenders (ādikammikā). As it is said: ‘for the insane and the first offender’ (Pāc. 797).

Paṭhamaṃ.

First.

2137. Sambādheti [Pg.63] paṭicchannokāse. Tassa vibhāgaṃ dassetumāha ‘‘upakacchesu muttassa karaṇepi vā’’ti.

2137. It obstructs in a concealed place. To show its classification, he says: ‘in the armpits or on the urinary organ’.

2138. Assā tathā pācittīti sambandho. ‘‘Na lomagaṇanāyā’’ti iminā ‘‘payogagaṇanāyā’’ti idameva samatthayati.

2138. The connection is that for her, it is a pācittiya thus. By ‘not by counting the hairs’, this very point, ‘by counting the applications’, is supported.

2139. Ābādheti kaṇḍuādike roge. Yathāha – ‘‘ābādhapaccayāti kaṇḍukacchuādiābādhapaccayā’’ti (pāci. aṭṭha. 801). Maggasaṃvidhānasamā matāti bhikkhuniyā saṃvidhāya ekaddhānasikkhāpadena sadisā matā ñātāti attho.

2139. It causes affliction in diseases such as itching. As it is said: ‘ābādhapaccayā (due to the cause of affliction) means due to the cause of afflictions such as itching and scabies’ (Pāc. Aṭṭha. 801). The meaning is that it is understood to be similar to the training rule concerning a bhikkhunī’s arrangement for a single journey, which is considered analogous to the arrangement of a path.

Dutiyaṃ.

The second.

2140. Padumassa vā puṇḍarīkassa vā antamaso kesarenāpi kāmarāgena muttakaraṇassa talaghātane muttakaraṇampi pahāradāne pācitti hotīti yojanā. Kesarenāpīti api-saddena mahāpadumapaṇṇehi vattabbameva natthīti dīpeti. Yathāha – ‘‘antamaso uppalapattenāpīti ettha pattaṃ tāva mahantaṃ, kesarenāpi pahāraṃ dentiyā āpattiyevā’’ti (pāci. aṭṭha. 803).

2140. The explanation is that if, due to lust, one strikes the urinary passage at its base, even with the filament of a lotus or white lotus, or even gives a blow to the urinary passage, it entails a pācittiya offense. ‘Kesarenāpi’ (even with a filament) indicates by the particle ‘api’ that there is no need to mention large lotus leaves. As it is said: ‘Here, in “antamaso uppalapattenāpi” (even with a lotus petal), the petal is indeed large, but even if one strikes with a filament, an offense is incurred’ (Pāc. Aṭṭha. 803).

2141. Tatthāti tasmiṃ muttakaraṇatale.

2141. ‘Tattha’ (there) means at the base of that urinary passage.

Tatiyaṃ.

The third.

2142. Yā pana bhikkhunī kāmarāgaparetā kāmarāgena pīḷitā attano byañjane muttapathe uppalapattampi paveseti, na vaṭṭati pācitti hotīti yojanā. Pi-saddena ‘‘kesaramattampi pana pavesentiyā āpattiyevā’’ti (pāci. aṭṭha. 812) aṭṭhakathā ulliṅgitā.

2142. The explanation is that if a bhikkhunī, overcome by lust and tormented by lust, inserts even a lotus petal into her own genital passage, it is not permissible; it entails a pācittiya offense. By the particle ‘pi’, the commentary is alluded to: ‘Even inserting a mere filament entails an offense’ (Pāc. Aṭṭha. 812).

2143-4. Yadyevaṃ [Pg.64] ‘‘jatumaṭṭhake pācittiya’’nti kasmā vuttanti āha ‘‘idaṃ…pe… jatumaṭṭhaka’’nti. Idaṃ jatumaṭṭhakaṃ vatthuvaseneva vuttanti ‘‘atha kho sā bhikkhunī jatumaṭṭhakaṃ ādiyitvā dhovituṃ vissaritvā ekamantaṃ chaḍḍesi. Bhikkhuniyo makkhikāhi samparikiṇṇaṃ passitvā evamāhaṃsu ‘kassidaṃ kamma’nti. Sā evamāha ‘mayhidaṃ kamma’nti. Yā tā bhikkhuniyo appicchā, tā ujjhāyanti khiyyanti vipācenti ‘kathañhi nāma bhikkhunī jatumaṭṭhakaṃ ādiyissatī’’ti (pāci. 806) āgatavatthuvaseneva vuttaṃ, na taṃ vinā aññassa vaṭṭakassa sambhavatoti adhippāyo. Jatumaṭṭhakaṃ nāma jatunā kato maṭṭhadaṇḍako.

2143-4. If so, why is it said, ‘a pācittiya in the case of a jatumaṭṭhaka’? He says: ‘This… [refers to] the jatumaṭṭhaka’. This jatumaṭṭhaka is mentioned only in terms of its origin story, as it is said: ‘Then that bhikkhunī, having taken a jatumaṭṭhaka, forgot to wash it and left it aside. The bhikkhunīs, seeing it surrounded by flies, asked: “Whose deed is this?” She replied: “This deed is mine.” Those bhikkhunīs of few desires complained, criticized, and reproached: “How can a bhikkhunī take up a jatumaṭṭhaka?”’ (Pāc. 806). The intention is that it is stated only based on the origin story, and no other similar object is possible without it. A ‘jatumaṭṭhaka’ is a polished rod made of lac.

Daṇḍanti ettha ‘‘yaṃ kiñcī’’ti seso. Yathāha ‘‘antamaso uppalapattampi muttakaraṇaṃ pavesetī’’ti (pāci. 808). Etampi ca atimahantaṃ, kesaramattampi pana pavesentiyā āpatti eva. Eḷālukanti kakkāriphalaṃ vā. Tasminti attano muttakaraṇe.

‘Daṇḍa’ (rod) here, ‘whatever’ is understood as remaining. As it is said: ‘Even a lotus petal, she inserts into the urinary passage’ (Pāc. 808). And even this is very large; but if she inserts even a mere filament, there is indeed an offense. ‘Eḷāluka’ means the fruit of the cucumber. ‘Tasmiṃ’ (therein) means in one’s own urinary passage.

2145. Ābādhapaccayāti muttakaraṇappadese jātavaṇādimhi vaṇaṭṭhānanirupanādipaccayā.

2145. ‘Ābādhapaccayā’ (due to the cause of affliction) refers to causes such as treating a wound or identifying a wound site, etc., on a sore, etc., that has arisen in the area of the urinary passage.

Catutthaṃ.

Fourth.

2146. Aggapabbadvayādhikanti aggapabbadvayato kesaggamattampi adhikaṃ. Yathāha ‘‘antamaso kesaggamattampi atikkāmeti, āpatti pācittiyassā’’ti (pāci. 812). Dakasuddhiṃ karontiyāti muttakaraṇaṭṭhāne dhovanaṃ karontiyā. Yathāha ‘‘udakasuddhikaṃ nāma muttakaraṇassa dhovanā vuccatī’’ti (pāci. 812).

2146. ‘Aggapabbadvayādhikaṃ’ (more than two finger-joints) means even a hair-tip more than two finger-joints. As it is said: ‘If she exceeds even by a hair-tip, it is an offense entailing confession’ (Pāc. 812). ‘Dakasuddhiṃ karontiyā’ (while performing water purification) means while washing the area of the urinary passage. As it is said: ‘Water purification means the washing of the urinary passage’ (Pāc. 812).

2147. ‘‘Tīṇī’’ti [Pg.65] iminā ekaṅguliyā pabbadvayassa pavesetvā dhovane dosābhāvaṃ dīpeti. Dīghatoti aṅguliyā dīghato. Tīṇi pabbāni gambhīrato muttakaraṇe pavesetvā udakasuddhiṃ ādiyantiyā pācittiyaṃ bhaveti yojanā.

2147. By ‘tīṇi’ (three), it indicates that there is no fault in washing by inserting two joints of a single finger. ‘Dīghato’ (in length) means along the length of the finger. The explanation is that if one inserts three joints deep into the urinary passage while performing water purification, it entails a pācittiya offense.

2148. Tisso, catasso vā aṅguliyo ekato katvā vitthārena pavesane ekapabbepi paviṭṭhe ‘‘dvaṅgulapabbaparama’’nti niyamitappamāṇātikkamato āha ‘‘ekapabbampi yā panā’’ti. Yā pana bhikkhunī catunnaṃ vāpi aṅgulīnaṃ tissannaṃ vāpi aṅgulīnaṃ ekapabbampi vitthārato paveseti, tassā pācittiyaṃ siyāti yojanā.

2148. When three or four fingers are put together and inserted broadly, if even one joint is inserted, it exceeds the prescribed limit of ‘up to two finger-joints’; therefore, it is said: ‘But if even one joint…’ The explanation is that if a bhikkhunī inserts even one joint broadly with three or four fingers, she incurs a pācittiya offense.

2149. Itīti evaṃ. Sabbappakārenāti gambhīrapavesanādinā sabbena pakārena. Abhibyattataraṃ katvāti supākaṭataraṃ katvā. Ayamatthoti ‘‘ekissaṅguliyā tīṇī’’tiādinā vutto ayamattho.

2149. ‘Iti’ means thus. ‘Sabbappakārena’ (in every way) means in every way, such as by deep insertion, etc. ‘Abhibyattataraṃ katvā’ (making it more manifest) means making it very clear. ‘Ayamattho’ (this meaning) refers to this meaning stated by ‘with one finger, three’ and so on.

2150. Dvaṅgulapabbe doso natthīti yojanā. Udakasuddhipaccaye pana satipi phassasādiyane yathāvuttaparicchede anāpatti. Adhikampīti dvaṅgulapabbato adhikampi. Udakasuddhiṃ karontiyā doso natthīti yojanā.

2150. The explanation is that there is no fault up to two finger-joints. However, even when there is a condition for water purification and a savoring of contact, there is no offense within the stated limits. ‘Adhikampi’ (even more) means even more than two finger-joints. The explanation is that there is no fault for one who is performing water purification.

2151. Tathā udakasuddhiṃ karontīnaṃ ummattikādīnaṃ anāpatti pakāsitāti yojanā.

2151. The explanation is that it is declared that there is no offense for the insane and so on who are performing water purification in that way.

Pañcamaṃ.

Fifth.

2152. Bhuñjato pana bhikkhussāti pañcannaṃ bhojanānaṃ aññataraṃ bhuñjato bhikkhussa. Yathāha ‘‘bhuñjantassāti pañcannaṃ bhojanānaṃ aññataraṃ bhojanaṃ bhuñjantassā’’ti (pāci. 817). Pānīyaṃ vā vidhūpanaṃ [Pg.66] vāti vakkhamānaṃ pānīyaṃ, bījanīyañca. Upatiṭṭheyyāti ‘‘hatthapāse tiṭṭhatī’’ti (pāci. 817) vacanato ettha upa-saddo hatthapāsasaṅkhātaṃ samīpaṃ vadatīti veditabbaṃ.

2152. ‘Bhuñjato pana bhikkhussa’ (but for a bhikkhu eating) refers to a bhikkhu eating one of the five kinds of food. As it is said: ‘bhuñjantassa (while eating) means while eating one of the five kinds of food’ (Pāc. 817). ‘Pānīyaṃ vā vidhūpanaṃ vā’ (drink or fan) refers to drinkable water and a fan, which will be explained. ‘Upatiṭṭheyya’ (should stand by) means ‘stands within arm’s reach’ according to the statement (Pāc. 817); here, the prefix ‘upa-’ should be understood to indicate proximity, specifically within arm’s reach.

2153. Vatthakoṇādi yā kāci ‘‘bījanī’’ti vuccatīti yojanā, iminā ‘‘bījanikiccaṃ sampādessāmī’’ti adhiṭṭhāya gahitacīvarakoṇappakāraṃ yaṃ kiñci ‘‘bījanī’’ti vuccatīti attho.

2153. The explanation is that whatever, such as the corner of a cloth, is what is meant by a ‘fan’ (bījanī). By this, the meaning is that any kind of cloth corner, etc., taken with the intention ‘I will accomplish the function of a fan’, is called a ‘fan’.

2154. ‘‘Atha kho sā bhikkhunī tassa bhikkhuno bhuñjantassa pānīyena ca vidhūpanena ca upatiṭṭhitvā accāvadati. Atha kho so bhikkhu taṃ bhikkhuniṃ apasādeti ‘mā, bhagini, evarūpaṃ akāsi, netaṃ kappatī’ti. ‘Pubbe maṃ tvaṃ evañca evañca karosi, idāni ettakaṃ na sahasī’ti pānīyathālakaṃ matthake āsumbhitvā vidhūpanena pahāraṃ adāsī’’ti (pāci. 815) imasmiṃ vatthumhi bhikkhūhi ārocite ‘‘kathañhi nāma, bhikkhave, bhikkhunī bhikkhussa pahāraṃ dassatī’’tiādīni (pāci. 815) vatvā ‘‘yā pana bhikkhunī bhikkhussa bhuñjantassa pānīyena vā vidhūpanena vā upatiṭṭheyya, pācittiya’’nti (pāci. 816) vuttattā pahārapaccayā nu khoti āsaṅkaṃ nivattetumāha ‘‘hatthapāse idha ṭhānapaccayāpatti dīpitā’’ti. Ettha ca āsumbhitvāti pātetvā. Idhāti imasmiṃ sikkhāpade. ‘‘Na, bhikkhave, bhikkhuniyā bhikkhussa pahāro dātabbo. Yā dadeyya, āpatti dukkaṭassā’’ti (cūḷava. 420) bhikkhunikkhandhake vuttaṃ gahetvā āha ‘‘pahārapaccayā vuttaṃ, khandhake dukkaṭaṃ visu’’nti. Iminā vuttassevatthassa kāraṇaṃ dassitaṃ hoti.

2154. Then that nun, having attended to that monk while he was eating, serving him water and a fan, spoke abusively. Then that monk rebuked her, saying, 'Sister, do not act like this; it is not proper.' 'Before, you used to do this and that for me, but now you cannot endure even this much,' she said, and pouring the water bowl over his head, she struck him with the fan.” In this case, when the monks reported it, saying, “How could a nun strike a monk?” and so on (Pāc. 815), and it was declared, “If a nun attends to a monk while he is eating, serving him water or a fan, it is a pācittiya offense” (Pāc. 816), therefore, to dispel the doubt whether this was stated because of the act of striking, it is said, “Here, the offense explained is one arising from being within arm's reach.” Here, ‘pouring over’ means spilling. ‘Here’ refers to this training rule. In the Bhikkhunikkhandhaka, it is stated, “Monks, a nun should not strike a monk. If she does, it is a dukkaṭa offense” (Cūḷava. 420). Taking this, it is said, “It was legislated on account of the striking; in the Khandhaka, the striking is a separate dukkaṭa offense.” By this, the reason for the stated meaning is shown.

2155. Hatthapāsaṃ jahitvāti ettha ‘‘bhojanaṃ bhuñjato’’ti ca khādanaṃ khādatoti ettha ‘‘hatthapāse’’ti ca vattabbaṃ[Pg.67]. Bhojanaṃ bhuñjato hatthapāsaṃ jahitvā upatiṭṭhantiyā vā khādanaṃ khādato hatthapāse upatiṭṭhantiyā vā hoti āpatti dukkaṭanti yojanā.

2155. Regarding 'having abandoned arm's reach,' it should be stated 'while eating a meal,' and regarding 'while chewing food,' it should be stated 'within arm's reach.' The interpretation is that there is an offense of wrong-doing for one who attends, having abandoned arm's reach while she is eating a meal, or for one who attends within arm's reach while she is chewing food.

2156. Detīti pānīyaṃ vā sūpādiṃ vā ‘‘imaṃ pivatha, iminā bhuñjathā’’ti deti. Tālavaṇṭaṃ ‘‘iminā bījantā bhuñjathā’’ti deti. Dāpetīti aññena ubhayampi dāpeti. Idaṃ sikkhāpadaṃ samuṭṭhānato eḷakalomena samaṃ matanti yojanā.

2156. 'Gives' means she gives water or soup, saying, 'Drink this, eat with this.' She gives a palm-leaf fan, saying, 'Eat while fanning yourself with this.' 'Causes to give' means she has another give both items. This training rule is considered equivalent in origin to the one concerning goat's wool. This is the interpretation.

Chaṭṭhaṃ.

Sixth.

2157. Viññatvāti sayaṃ viññatvā, aññāya vā viññāpetvā. ‘‘Viññatvā vā viññāpetvā vā’’ti (pāci. 821) hi sikkhāpadaṃ. Āmakaṃ dhaññanti apakkaṃ abhaṭṭhaṃ sāliādikaṃ sattavidhaṃ dhaññaṃ. Yathāha – ‘‘āmakadhaññaṃ nāma sāli vīhi yavo godhumo kaṅgu varako kudrūsako’’ti (pāci. 822). Koṭṭetvāti musalehi koṭṭetvā. Yadi paribhuñjatīti yojanā.

2157. 'Having requested' means having requested by oneself, or having caused another to request. For the training rule states, 'Having requested, or having caused to be requested' (Pāc. 821). 'Raw grain' means uncooked, unroasted grain, the seven kinds of grain such as rice. As it is said: 'Raw grain means rice, paddy, barley, wheat, millet, varaka, and kudrūsaka' (Pāc. 822). 'Having pounded' means having pounded with pestles. 'If she consumes it'—this is the interpretation.

2158-60. ‘‘Bhuñjissāmīti paṭiggaṇhāti, āpatti dukkaṭassāti idaṃ payogadukkaṭaṃ nāma, tasmā na kevalaṃ paṭiggahaṇeyeva dukkaṭaṃ hotī’’tiādinā (pāci. aṭṭha. 822) aṭṭhakathāgataṃ vibhāgaṃ dassetumāha ‘‘na kevalaṃ tu dhaññāna’’ntiādi. Panāti api-saddatthe, sukkhāpanepīti attho. Bhajjanatthāyāti ettha ‘‘vaddalidivase’’ti seso. ‘‘Kapallasajjane uddhanasajjane’’ti paccekaṃ yojetabbaṃ. Dabbisajjaneti kaṭacchusampādane. Tattha kapallake dhaññapakkhipaneti yojanā. ‘‘Ghaṭṭanakoṭṭane’’ti vattabbe gāthābandhavasena na-kāralopaṃ katvā ‘‘ghaṭṭakoṭṭane’’ti vuttaṃ.

'She accepts with the intention of eating—there is an offense of wrong-doing.' This is called the wrong-doing of the undertaking. Therefore, the wrong-doing is not only in the act of accepting. To explain the classification given in the commentary (Pācittiya Aṭṭhakathā 822), it is said: 'Not only for grains,' etc. Here, 'pana' has the meaning of 'api.' The meaning is, 'even in drying.' Regarding 'for the purpose of roasting,' here 'on a cloudy day' is the remainder. 'In preparing the potsherd' and 'in preparing the oven' should be connected separately. 'In preparing the ladle' refers to the procuring of a spoon. There, the connection is: 'putting grains into the potsherd.' Where it should be said 'ghaṭṭanakoṭṭane' (in grinding and pounding), due to the constraints of the verse, the letter 'na' is elided, and it is stated as 'ghaṭṭakoṭṭane.'

2161-3. Pamāṇa-saddassa [Pg.68] āvattaliṅgasaṅkhyattā āha ‘‘bhojanañceva viññattipamāṇa’’nti. Āvattaliṅgasaṅkhyattaṃ nāma niyataliṅgekattabahuttaṃ. Tathā hettha pamāṇa-saddo niyatanapuṃsakaliṅge niyatekattaṃ vuccati. Ettha imasmiṃ sikkhāpade bhojanañceva viññatti cāti idaṃ dvayaṃ hi yasmā pamāṇaṃ, tasmā sayaṃ viññatvā vā aññato bhajjanādīni kārāpetvā vā aññāya pana viññāpetvā sayaṃ bhajjanādīni katvā vā yā pana bhikkhunī ajjhoharati, tassā ajjhohārapayogesu pācittiyo siyunti yojanā.

Because the word 'pamāṇa' has a variable gender and number, it is said, 'both food and the request are the measure.' The state of having variable gender and number means having a fixed gender and either singular or plural number. Thus, here the word 'pamāṇa' is said to be in the fixed neuter gender and the fixed singular. Here, in this training rule, since these two—food and the request—are the measure, therefore, the interpretation is that there would be pācittiya offenses in the undertakings of consumption for whichever nun consumes, either having requested it herself and having caused others to do the roasting and so on, or having caused another to request it and then herself doing the roasting and so on.

Mahāpaccariyaṃ (pāci. aṭṭha. 823) vuttaṃ vinicchayaṃ dassetumāha ‘‘mātaraṃ vā’’tiādi. Mātaraṃ vāpi yācitvāti ettha vā-saddo atthantaravikappane. Pi-saddo sambhāvane. Mātaraṃ vā pitaraṃ vā aññaṃ vā ñātakaṃ vā pavāritaṃ vā āmakadhaññaṃ yācitvā vā aññāya kārāpetvā vā yā paribhuñjati, tassā pācittīti yojanā.

To show the decision stated in the Mahāpaccarī (Pāci. Aṭṭha. 823), he says, 'one's mother, or...' etc. Regarding 'having asked one's mother also/or,' here the word 'vā' indicates an alternative. The word 'pi' suggests possibility. The interpretation is: for a nun who, having asked her mother, or father, or another relative, or an invited person for raw grain, or having had it prepared by another, then consumes it, there is a pācittiya offense.

2164. Aviññattiyā laddhaṃ sayaṃ vā bhajjanādīni katvā vā aññāya kārāpetvā vā yā paribhuñjati, tassā dukkaṭanti yojanā.

2164. The interpretation is that for a nun who consumes what was obtained without a request, either by herself preparing things like roasting, or by having caused it to be prepared by another, there is a dukkaṭa offense.

2165. Aññāya pana viññattiyā laddhaṃ tāya kārāpetvāpi sayaṃ katvā vā ajjhoharantiyā tathā āpatti dukkaṭanti yojanā. Idañca mahāpaccariyāgatanayaṃ gahetvā vuttaṃ. Mahāaṭṭhakathāyaṃ pana ‘‘aññāya viññattaṃ bhuñjantiyā dukkaṭa’’nti (pāci. aṭṭha. 822) vuttattā viññattiyāpi aññāya laddhaṃ āmakaṃ dhaññaṃ tāya kārāpetvā vā sayaṃ katvā vā paribhuñjantassāpi dukkaṭameva vuttanti veditabbaṃ.

2165. The interpretation is that for one who consumes what was obtained through a request by another, whether having caused it to be prepared by that person or having prepared it herself, there is similarly a dukkaṭa offense. This is stated taking the method from the Mahāpaccarī. However, in the Mahā-aṭṭhakathā, since it is said, 'For one who eats what was requested by another, there is a dukkaṭa' (Pāci. Aṭṭha. 822), it should be understood that even for one who consumes raw grain obtained through a request by another—whether having it prepared by that person or preparing it oneself—only a dukkaṭa is stated to be incurred.

2166-7. Sedakammādiatthāyāti [Pg.69] vātarogādinā āturānaṃ sedanādipaṭikāratthāya. Idha ‘‘aññātakaappavāritaṭṭhānepī’’ti seso. Bhikkhūnampi eseva nayo. Ṭhapetvā satta dhaññāni ñātakapavāritaṭṭhāne sesaviññattiyāpi anāpattīti ñātabbanti yojanā. Sesaviññattiyāti muggamāsaalābukumbhaṇḍakādīnaṃ vuttadhaññāvasesānaṃ viññattiyā.

'For the purpose of sweat-inducing treatments, etc.' means for the sake of remedies like sweating for the sick afflicted by ailments such as wind-diseases. Here, the remainder is: 'even in a place of non-relatives and where one is not invited.' This same principle applies to monks as well. The interpretation is that it should be understood that, excepting the seven kinds of grain, in a place of relatives or where one is invited, there is no offense even for a request for the remaining items. 'Request for the remaining items' refers to a request for things remaining apart from the aforementioned grains, such as mung beans, black beans, bottle gourds, pumpkins, and so on.

Sāliādīnaṃ sattannaṃ dhaññānaṃ dukkaṭassa vuttattā, anāmāsattā ca sabbena sabbaṃ na vaṭṭantīti dassetumāha ‘‘ñātakānampī’’tiādi.

Since a dukkaṭa offense is stated for the seven kinds of grain, such as rice, and because they are not to be handled, it is said: 'even of relatives,' etc., to indicate that they are not permissible in every respect.

2168. Laddhanti labbhamānaṃ. Navakammesūti navakammatthāya, nimittatthe bhummaṃ. Ettha ‘‘sampaṭicchitu’’nti seso. ‘‘Aviññattiyā labbhamānaṃ pana navakammatthāya sampaṭicchituṃ vaṭṭatī’’ti (pāci. aṭṭha. 823) mahāpaccariyaṃ vuttaṃ.

2168. 'Obtained' means what is being obtained. 'In new works' means for the purpose of new construction work; the locative case is used in the sense of purpose. Here, the remainder is: 'to accept.' In the Mahāpaccarī it is stated: 'However, what is being obtained without a request may be accepted for the purpose of new construction' (Pāci. Aṭṭha. 823).

Sattamaṃ.

Seventh.

2169. Saṅkāranti kacavaraṃ. Vighāsakaṃ vāti ucchiṭṭhakamacchakaṇṭakamaṃsaṭṭhicalakamukhadhovanādikaṃ yaṃ kiñci. Chaḍḍeyya vāti ettha ‘‘saya’’nti seso ‘‘chaḍḍāpeyya parehī’’ti vakkhamānattā. Kuṭṭassa tiro tirokuṭṭaṃ, tasmiṃ, kuṭṭassa parabhāgeti attho. ‘‘Pākārepi ayaṃ nayo’’ti vakkhamānattā kuṭṭanti vā byatirittā bhitti gahetabbā.

2169. 'Refuse' means rubbish. 'Or scraps' refers to anything such as leftovers, fish bones, meat bones, vomit, water from washing the mouth, and so on. Regarding 'or should discard,' here 'by oneself' is the remainder, since it will be said: 'or have others discard it.' 'Beyond the wall' means on the other side of the wall. Since it will be said, 'This method applies to ramparts as well,' 'wall' should be understood as any dividing wall.

2171. Ekāti ettha āpattīti seso. ‘‘Tassā’’ti iminā sambandho.

2171. Regarding 'one,' here 'offense' is the remainder. The connection is with the word 'of her.'

2172. Chaḍḍaneti ettha pi-saddo luttaniddiṭṭho. Dantakaṭṭhassa chaḍḍanepi bhikkhuniyā pācitti paridīpitāti yojanā.

2172. Regarding 'discarding,' here the particle 'pi' is indicated as elided. The interpretation is that a pācittiya offense for a bhikkhunī is explained even in the discarding of a tooth-stick.

2173-4. Sabbatthāti [Pg.70] vuttappakāresu sabbesu vikappesu. Anāpattivisayaṃ dassetumāha ‘‘avalañjepī’’tiādi. Avalañje ṭhāne anoloketvā chaḍḍentiyāpi vā valañje ṭhāne oloketvāpi vā pana chaḍḍentiyā anāpattīti yojanā. Chaḍḍanaṃ kriyaṃ. Anolokanaṃ akriyaṃ.

'In all cases' means in all the specified alternatives. To show the sphere of no offense, it is said: 'even in an unsuitable place,' etc. The interpretation is that there is no offense for one who discards without looking in an unsuitable place, or for one who discards after looking in a suitable place. 'Discarding' is an action; 'not looking' is a non-action.

Aṭṭhamaṃ.

Eighth.

2175-6. Yā pana bhikkhunī khette vā nāḷikerādiārāme vā yattha katthaci ropime haritaṭṭhāne tāni vighāsuccārasaṅkāramuttasaṅkhātāni cattāri vatthūni sace sayaṃ chaḍḍeti vā, tathā pare chaḍḍāpeti vā, tassā bhikkhuniyā āpattivinicchayo vuttanayo ‘‘ekeka’’miccādinā yathāvuttapakāroti yojanā.

The interpretation is as follows: if a bhikkhunī discards by herself, or has others discard, those four things—designated as scraps, excrement, refuse, and urine—in a field, a coconut grove, or any planted green space, the decision on the offense for that bhikkhunī is of the type already stated, by the method stated beginning with 'one by one,' etc.

2177-8. Yā pana bhikkhunī harite khette nisīditvā bhuñjamānā vā tathā harite tattha khette ucchuādīni khādanti khādamānā gacchantī vā yadi ucchiṭṭhaṃ udakaṃ vā calakādiṃ vā chaḍḍeti, tassā pācittiyaṃ hotīti yojanā. Calakaṃ nāma vamikaraṃ.

The interpretation is as follows: if a bhikkhunī, while eating seated in a green field, or while going along eating sugarcane and so on in that green field, discards leftovers, water, or vomit, etc., there is a pācittiya offense for her. 'Calaka' means vomit.

2179. Tādise harite ṭhāne antamaso matthakachinnaṃ nāḷikerampi jalaṃ pivitvā chaḍḍentiyā āpatti siyāti yojanā.

2179. The interpretation is that in such a green place, for one who drinks water from even so much as a coconut with its top cut off and then discards it, there would be an offense.

2180. Sabbesanti bhikkhubhikkhunīnaṃ.

2180. For all, that is, for bhikkhus and bhikkhunīs.

2181. Lāyitampi khettaṃ puna rohaṇatthāya manussā rakkhanti ce, tattha tasmiṃ khette vighāsuccārādīni chaḍḍentiyā assā bhikkhuniyā yathāvatthukameva hi pācittiyamevāti [Pg.71] yojanā. ‘‘Assā yathāvatthuka’’nti iminā bhikkhussa dukkaṭanti vuttameva hoti.

2181. The interpretation is that even in a reaped field, if people guard it for the purpose of regrowth, for a bhikkhunī who discards scraps, excrement, and so on there in that field, there is indeed a pācittiya offense according to the item. By this phrase 'for her, according to the item,' it is implied that for a bhikkhu it is a dukkaṭa offense, as has been stated.

2182. Chaḍḍite khetteti manussehi uddhaṭasasse khette. Yathāha – ‘‘manussesu sassaṃ uddharitvā gatesu chaḍḍitakhettaṃ nāma hoti, tattha vaṭṭatī’’ti (pāci. aṭṭha. 830). Evaṃ akatepi khette sāmike āpucchitvā kātuṃ vaṭṭati. Yathāha ‘‘sāmike apaloketvā chaḍḍetī’’ti (pāci. 832). Idha khettapālakā, ārāmādigopakā ca sāmikā eva. Saṅghassa khette, ārāme ca sace ‘‘tattha kacavaraṃ na chaḍḍetabba’’nti katikā natthi, bhikkhussa chaḍḍetuṃ vaṭṭati saṅghapariyāpannattā, na bhikkhunīnaṃ. Tāsaṃ pana bhikkhusaṅghe vuttanayena na vaṭṭati, na tassa bhikkhussa, evaṃ santepi sāruppavasena kātabbanti. Sabbanti uccārādi catubbidhaṃ.

2182. 'A discarded field' means a field from which people have gathered the harvest. As it is said: 'When people have harvested the crops and left, it is called a discarded field; there, it is permissible.' Even if the field is not discarded, it is permissible to do so after asking the owner. As it is said: 'One discards after informing the owner.' Here, field-keepers and monastery-keepers are considered the owners. In a field or monastery belonging to the Sangha, if there is no agreement stating, 'No refuse should be discarded there,' it is permissible for a bhikkhu to discard refuse there because it is included in the property of the Sangha, but not for a bhikkhunī. For them, however, it is not permissible in the manner stated for the Bhikkhu Sangha, nor for that bhikkhu. Even so, it should be done in a suitable manner. 'All' means the four kinds, such as excrement.

Navamaṃ.

Ninth.

2183. Ettha ‘‘naccaṃ nāma yaṃ kiñci naccaṃ. Gītaṃ nāma yaṃ kiñci gītaṃ. Vāditaṃ nāma yaṃ kiñci vādita’’nti (pāci. 835) vacanato ‘‘yaṃ kiñcī’’ti seso. Yā pana bhikkhunī yaṃ kiñci naccaṃ vā yaṃ kiñci gītaṃ vā yaṃ kiñci vāditaṃ vā dassanatthāya gaccheyyāti yojanā. Tattha yaṃ kiñci naccanti naṭādayo vā naccantu soṇḍā vā, antamaso morasukamakkaṭādayopi, sabbampetaṃ naccameva. Yaṃ kiñci gītanti naṭādīnaṃ vā gītaṃ hotu ariyānaṃ parinibbānakāle ratanattayaguṇūpasaṃhitaṃ sādhukīḷitagītaṃ vā asaññatabhikkhūnaṃ dhammabhāṇakagītaṃ vā, sabbampetaṃ gītameva. Yaṃ kiñci vāditanti ghanādivādanīyabhaṇḍavāditaṃ vā hotu kuṭabherivāditaṃ vā antamaso udarabherivāditampi[Pg.72], sabbampetaṃ vāditameva. ‘‘Dassanasavanatthāyā’’ti vattabbe virūpekasesanayena ‘‘dassanatthāyā’’ti vuttaṃ. Pañcannaṃ viññāṇānaṃ yathāsakaṃ visayassa ālocanasabhāvatāya vā ‘‘dassanatthāya’’ icceva vuttaṃ.

2183. Here, from the statement, 'Dancing means whatever dancing there is; singing means whatever singing there is; instrumental music means whatever instrumental music there is,' the phrase 'whatever' is to be supplied for the rest. The construction is: 'Whatever bhikkhunī should go for the purpose of seeing whatever dancing, or whatever singing, or whatever instrumental music.' Therein, 'whatever dancing' means whether professional dancers dance, or drunkards, or even peacocks, parrots, monkeys, and so on; all this is indeed dancing. 'Whatever singing' means whether it is the singing of professional dancers, or the well-performed song connected with the qualities of the Triple Gem at the time of the final nibbāna of noble ones, or the song-like recitation of the Dhamma by unrestrained bhikkhus; all this is indeed singing. 'Whatever instrumental music' means whether it is the playing of percussion instruments and the like, or the beating of a kuṭabheri drum, or even the beating of a stomach-drum; all this is indeed instrumental music. Although it should have been said 'for the purpose of seeing and hearing,' it was said 'for the purpose of seeing' by the principle of leaving one of dissimilar items. Or, it was said just 'for the purpose of seeing' because it is the nature of the five consciousnesses to consider their own respective objects.

2184. Pubbapayogadukkaṭena saha pācittiyaṃ dassetumāha ‘‘dassanatthāya naccassā’’tiādi. Gītassāti ettha ‘‘vāditassā’’ti pakaraṇato labbhati.

2184. To show the pācittiya offense along with the dukkaṭa offense for the preliminary effort, it is said: 'for the purpose of seeing dancing,' and so on. Here, in the phrase 'of singing,' the phrase 'of instrumental music' is understood from the context.

2185. Ekapayogenāti ekadisāvalokanapayogena. Teneva vakkhati ‘‘aññasmimpi…pe… siyu’’nti. Passatīti ettha ‘‘nacca’’nti seso. Tesanti yesaṃ naccaṃ passati. Pi-saddena vāditampi sampiṇḍeti. Yathāha ‘‘tesaṃyeva gītavāditaṃ suṇāti, ekameva pācittiya’’nti (pāci. aṭṭha. 836).

2185. 'By a single effort' means by a single effort of looking in one direction. For that reason it will be said: 'even if in another... there may be.' Here, in 'sees,' the word 'dancing' is to be supplied. 'Theirs' refers to those whose dancing one watches. The particle 'pi' also includes instrumental music. As it is said: 'If one hears the singing and instrumental music of those same performers, there is only one pācittiya offense.'

2186. Aññatoti aññasmiṃ disābhāge.

2186. 'From another' means in another direction.

2187. ‘‘Visuṃ pācittiyo siyu’’nti idameva pakāsetumāha ‘‘payogagaṇanāyettha, āpattigaṇanā siyā’’ti. Etthāti imasmiṃ nānādisābhāge. Naccagītavāditānaṃ dassanasavane aṭṭhakathāgataṃ vinicchayaṃ dassetumāha ‘‘naccitu’’ntiādi.

2187. To explain this very point, 'There would be separate pācittiya offenses,' it is said: 'Here, the counting of offenses would be by the counting of efforts.' 'Here' means in this case of various directions. To show the decision found in the commentary regarding seeing and hearing dancing, singing, and instrumental music, it is said: 'dancing,' and so on.

2188. ‘‘Nacca itī’’ti padacchedo, ‘‘naccāhī’’tipi pāṭho. Upaṭṭhānanti bherisaddapūjaṃ. Sampaṭicchitunti ‘‘sādhū’’ti adhivāsetuṃ. Imassa upalakkhaṇavasena vuttattā naccagītepi eseva nayo.

2188. The word division is 'nacca iti'; there is also the reading 'naccāhi.' 'Attendance' means worship with the sound of drums. 'To accept' means to consent by saying, 'Good.' Since this is stated by way of illustration, this same method applies to dancing and singing as well.

2189-90. Sabbatthāti naccanādīsu sabbattha. Upaṭṭhānaṃ karomāti tumhākaṃ cetiyassa naccādīhi upahāraṃ karomāti. Upaṭṭhānaṃ pasatthanti upaṭṭhānakaraṇaṃ nāma sundaranti.

2189-90. 'In every case' means in every case regarding dancing and so on. 'We perform an attendance' means 'we make an offering to your shrine with dancing and so on.' 'The attendance is praised' means the act of attending is good.

Yā [Pg.73] ārāmeyeva ca ṭhatvā passati vā suṇāti vāti yojanā, idha ‘‘antarārāme vā’’tiādi seso. ‘‘Ārāme ṭhatvā antarārāme vā bahiārāme vā naccādīni passati vā suṇāti vā, anāpattī’’ti (pāci. aṭṭha. 837) aṭṭhakathāya vuttaṃ. ‘‘Ṭhatvā’’ti vuttepi sabbesupi iriyāpathesu labbhati. Ārāme ṭhatvāti na kevalaṃ ṭhatvāva, tato gantvāpi sabbiriyāpathehipi labhati. ‘‘Ārāme ṭhitā’’ti (pāci. 837) pana ārāmapariyāpannadassanatthaṃ vuttaṃ. Itarathā nisinnāpi na labheyyāti gaṇṭhipadādīsu vuttaṃ. Bhikkhūnampi eseva nayo.

The construction is: 'And she who, while staying right in the monastery, sees or hears.' Here, the phrase 'or inside the monastery,' and so on, is to be supplied. It is said in the commentary: 'Staying in the monastery, if one sees or hears dancing and so on, whether inside the monastery or outside the monastery, there is no offense.' Although 'staying' is said, it applies to all postures. 'Staying in the monastery' does not mean only while standing; even after going from there, it is obtained in all postures. The phrase 'staying in the monastery' is said for the purpose of seeing what is included within the monastery. Otherwise, even one who is sitting would not be permitted, as is said in the subcommentaries and other texts. This same method applies to bhikkhus as well.

2191. Yā attano ṭhitokāsaṃ āgantvā payojitaṃ passati vā suṇāti vāti yojanā. Ṭhitokāsanti ettha gatinivattisāmaññena sayitanisinnampi gayhati. Tathārūpā hi kāraṇā gantvā passantiyā vāpīti yojanā. Kāraṇaṃ nāma salākabhattādikāraṇaṃ. Yathāha ‘‘sati karaṇīyeti salākabhattādīnaṃ vā atthāya aññena vā kenaci karaṇīyena gantvā gataṭṭhāne passati vā suṇāti vā, anāpattī’’ti (pāci. aṭṭha. 837).

2191. The construction is: 'She who sees or hears a performance that has come to the place where she is staying.' Here, by 'the place where she is staying,' lying down and sitting are also included by the general sense of movement and stopping. The construction also applies to one who goes and sees for such a reason. 'A reason' means a reason such as for a ticket-meal and so on. As it is said: 'If there is a duty, such as for the sake of a ticket-meal or some other duty, and having gone, one sees or hears at the place one has gone to, there is no offense.'

2192. Maggaṃ gacchantī paṭipathe naccaṃ aṭṭhatvā passatīti evaṃ passantiyāpi ca tathā anāpattīti ajjhāhārayojanā. Paṭipatheti gamanamaggābhimukhe. Āpadāsupīti tādisena upaddavena upaddutā samajjaṭṭhānaṃ pavisati, evaṃ pavisitvā passantiyā vā suṇantiyā vā anāpatti.

2192. The construction by supplying words is: 'For one who, while going along the road, sees dancing on the path without standing still, and for one seeing thus, there is likewise no offense.' 'On the path' means in the direction of the path of travel. 'Even in calamities' means: when afflicted by such a disaster, she enters a festival ground; for one who, having entered thus, sees or hears, there is no offense.

2193. Idaṃ sikkhāpadaṃ samuṭṭhānato eḷakalomasikkhāpadena samaṃ mataṃ ‘‘samāna’’nti viññātaṃ.

2193. This training rule, in terms of its origin, is considered the same as the Eḷakaloma training rule and is known as 'similar.'

Dasamaṃ.

Tenth.

Lasuṇavaggo paṭhamo.

The Garlic Chapter, the First.

2194-5. Idha [Pg.74] imasmiṃ sāsane yā pana bhikkhunī rattandhakārasmiṃ appadīpe purisena saddhiṃ ekikā sace santiṭṭhati, tassā pācittiyaṃ vuttanti yojanā. Rattandhakārasminti rattiyaṃ. Rattipariyāyo hi rattandhakāra-saddo. Yathāha padabhājane ‘‘rattandhakāreti oggate sūriye’’ti (pāci. 840). Appadīpeti pajjotacandasūriyaaggīsu ekenāpi anobhāsite, iminā rattikkhettaṃ dasseti. ‘‘Santiṭṭhatī’’ti iminā gamananisinnasayanasaṅkhātaṃ iriyāpathattikañca upalakkhitanti daṭṭhabbaṃ. Vuttañhi vajirabuddhinā ‘‘santiṭṭheyyāti ettha ṭhānāpadesena catubbidhopi iriyāpatho saṅgahito, tasmā purisena saddhiṃ caṅkamanādīni karontiyāpi pācittiyañca upalabbhatī’’ti (vajira. ṭī. pācittiya 839 thokaṃ visadisaṃ). Purisena saddhinti santiṭṭhituṃ, sallapituñca viññunā manussapurisena saddhiṃ.

2194-5. The construction is: Here in this Dispensation, whatever bhikkhunī, in the darkness of night without a lamp, should stand together alone with a man, for her a pācittiya offense is stated. 'In the darkness of night' means at night. For the term 'darkness of night' is a synonym for night. As it is said in the analysis of the words: ''In the darkness of night' means after the sun has set.' 'Without a lamp' means not illuminated by even one of a lamp, the moon, the sun, or a fire; by this, it indicates the time of night. By 'stands together,' it should be understood that the triad of postures known as walking, sitting, and lying down are also indicated. For it was said by Vajirabuddhi: 'Here, in "should stand together," all four postures are included by the mention of standing; therefore, a pācittiya offense is incurred even by one who does walking meditation and so on with a man.' 'With a man' means to stand together with or to converse with an intelligent human male.

Rahassādavasena purisassa hatthapāsaṃ samāgantvā tena saddhiṃ sallapantiyā vā pācittiyaṃ vuttanti yojanā.

The construction is: Or, for one who, with secretive intent, comes within a man's arm's reach and converses with him, a pācittiya offense is stated.

2196-7. Yā pana bhikkhunī sace manussapurisassa hatthapāsaṃ vijahitvā santiṭṭhati vā sallapati vā, yakkhapetatiracchānagatānaṃ hatthapāsaṃ avijahitvā santiṭṭhati vā sallapati vā, tassā dukkaṭaṃ paridīpitanti yojanā.

2196-7. The construction is: Whatever bhikkhunī stands together with or converses with a human male while outside of his arm's reach, or stands together with or converses with a yakkha, a peta, or an animal while not outside of its arm's reach, for her a dukkaṭa offense is declared.

Viññuggahaṇena aviññū puriso anāpattiṃ na karotīti dīpeti.

By the inclusion of the word 'intelligent,' it is shown that there is no offense in the case of an unintelligent man.

2198. Aññavihitāyāti rahoassādato aññaṃ cintentiyā. Yathāha ‘‘rahoassādato aññavihitāva hutvā’’ti (pāci. aṭṭha. 841). Catutthena, chaṭṭhena ca samuṭṭhānena samuṭṭhānato [Pg.75] theyyasatthasamuṭṭhānaṃ. Santiṭṭhanasallapanavasena kriyaṃ. Saññāya vimokkho etasminti saññāvimokkhakaṃ.

2198. 'Distracted' means thinking of something other than the enjoyment of privacy. As it is said: 'having become distracted from the enjoyment of privacy' (Pāc. Aṭṭha. 841). It arises from the fourth and sixth origins; its origin is that of the teaching on theft. The action is by way of standing and conversing. It is called 'release by perception' because release from this is by perception.

Paṭhamaṃ.

First.

2199. Paṭicchanne okāseti kuṭṭādīsu yena kenaci paṭicchanne okāse. Idaṃ vacanaṃ.

2199. 'In a concealed place' means any concealed spot, such as behind a wall or the like. This is the phrase.

Dutiyaṃ.

The second.

2200. Tatiye ‘‘ajjhokāse’’ti ca catutthe ‘‘rathikāya, byūhe, siṅghāṭake’’ti padāni ca vajjetvā avasesaṃ sandhāyāha ‘‘apubbaṃ natthi kiñcipī’’ti. Ettha ‘‘vattabba’’nti seso. Ettha ca rathikāyāti racchāya. Byūheti anibbiddharacchāya. Siṅghāṭaketi caccare okāse, tikoṇaṃ vā catukoṇaṃ vā maggasamodhānaṭṭhāneti vuttaṃ hoti.

2200. In the third, excluding the words 'in the open air', and in the fourth, the words 'on a street, in a crossroads, or at a junction', he says 'nothing unprecedented exists here' with reference to the remainder. In this context, 'should be said' is implied. Here, 'on a street' means a thoroughfare. 'Crossroads' refers to a wide thoroughfare. 'Junction' means an open space at a crossroads, or a triangular or quadrangular meeting point of roads—this is what is meant.

Tatiyacatutthāni.

Third and fourth.

2201-2. ‘‘Yā pana bhikkhunī purebhattaṃ kulāni upasaṅkamitvā āsane nisīditvā sāmike anāpucchā pakkameyya, pācittiya’’nti (pāci. 855) vacanato yā pana bhikkhunī purebhattaṃ kulāni upasaṅkamitvā chadananto āsane nisīditvā sāmike anāpucchā anovassakappadesaṃ atikkameti, yā ca ajjhokāse vā nisīditvā sace upacāraṃ atikkameti, tassā paṭhame pade dukkaṭaṃ hoti, dutiye pade pācitti pariyāputāti yojanā. ‘‘Āsane’’ti iminā pallaṅkamābhujitvā nisīdanārahamāsanaṃ adhippetaṃ. Yathāha – ‘‘āsanaṃ nāma pallaṅkassa okāso vuccatī’’ti (pāci. 856). Anovassappadesanti nibbakosabbhantaraṃ. Abbhokāse āpattikhettaṃ dassetumāha ‘‘upacārampi vā sace’’ti. Upacāranti dvādasahatthappamāṇaṃ [Pg.76] padesaṃ. Yathāha gaṇṭhipade ‘‘upacāro dvādasahattho’’ti.

2201-2. From the statement, "If a bhikkhunī, having approached families before noon, sits down on a seat and departs without informing the owner, it is a pācittiya offense" (Pāc. 855), it follows that if a bhikkhunī, having approached families before noon, sits down on a seat under a roof and departs without informing the owner, crossing beyond an area not exposed to rain, or if she sits in the open air and crosses the precinct, for her, in the first step there is a dukkaṭa offense, and in the second step the pācittiya offense is fully incurred—this is the construal. The word "seat" here refers to a seat suitable for sitting in the cross-legged posture. As stated: "A seat is called the space for a couch" (Pāc. 856). "An area not exposed to rain" means the inner part of a roofed area. To show the range of offense in the open air, it is said, "or if she crosses the precinct." The "precinct" means an area of twelve hands' length. As stated in the Gaṇṭhipada: "The precinct is twelve hands."

2203. ‘‘Tathā’’ti iminā ‘‘dukkaṭaṃ samudīrita’’nti idaṃ paccāmasati. Āpuṭṭhe anāpuṭṭhasaññāya āpuṭṭhe vicikicchato pakkamantiyā tathā dukkaṭanti yojanā. Ettha ca ‘‘bhikkhuniyā’’ti sambandhiniyā samānattā ‘‘vicikicchantiyā’’ti vattabbe liṅgavipallāsavasena ‘‘vicikicchato’’ti vuttanti daṭṭhabbaṃ.

2203. The word "likewise" here refers back to "a dukkaṭa offense has been declared." The construal is that if, when asked, she departs with the perception of not having been asked, or if, when asked, she departs doubting, likewise, it is a dukkaṭa offense. Here, it should be understood that although 'of a bhikkhunī' is a related feminine noun, 'vicikicchato' is used instead of 'vicikicchantiyā' by way of gender inversion.

2204. Gilānāyāti yā tādisena gelaññena āpucchituṃ na sakkoti. Āpadāsūti ghare aggi uṭṭhito hoti corā vā, evarūpe upaddave anāpucchā pakkamantiyā anāpatti.

2204. "For one who is sick" means one who is unable to ask permission due to such illness. "In emergencies" means when there is a fire in the house or robbers. In such calamities, there is no offense for departing without asking permission.

Pañcamaṃ.

Fifth.

2205-6. ‘‘Gacchantiyā vajantiyā’’ti ca nisīdananipajjanāvasānadassanatthaṃ vuttaṃ. Pācittiyaṃ pana pacchābhattaṃ sāmike ‘‘idha nisīdāma vā sayāma vā’’ti anāpucchitvā nisinnanipannapaccayā hotīti veditabbaṃ. Pacchābhattaṃ sāmike anāpucchā āsane nisīditvā gacchantiyā ekā pācitti hotīti yojanā. Esa nayo ‘‘nipajjitvā’’tiādīsupi.

2205-6. The phrases "while going" and "while walking" are stated for the purpose of showing the cessation of sitting or lying down. However, it should be understood that a pācittiya offense arises after the meal due to sitting or lying down without asking the owner, saying, "May we sit or lie down here?" The construal is that if, after the meal, a bhikkhunī sits on a seat without asking the owner and then departs, one pācittiya offense is incurred. This same principle applies to "having lain down" and so forth.

Yathā pana tattha asaṃhārime anāpatti, evamidha dhuvapaññatte vā anāpattīti.

Just as there is no offense there in regard to what is immovable, so too here there is no offense in regard to what is permanently designated.

Chaṭṭhaṃ.

Sixth.

2207. Tisamuṭṭhānanti sacittakehi tīhi samuṭṭhānehi samuṭṭhānato.

2207. It has three origins, meaning it arises from the three origins that are intentional.

Aṭṭhamaṃ.

Eighth.

2208. Yā [Pg.77] pana bhikkhunī attānampi vā parampi vā nirayabrahmacariyehi abhisapeyya, tassā vācato vācato siyā pācittīti yojanā. Tattha abhisapeyyāti sapathaṃ kareyya, ‘‘niraye nibbattāmi, avīcimhi nibbattāmī’’ti attānaṃ vā ‘‘niraye nibbattatu, avīcimhi nibbattatū’’ti paraṃ vā ‘‘gihinī homi, odātavatthā homī’’ti attānaṃ vā ‘‘gihinī hotu, odātavatthā hotū’’ti paraṃ vā abhisapeyyāti vuttaṃ hoti.

2208. The construal is: If a bhikkhunī curses herself or another with hell or with the loss of the holy life, for her there would be a pācittiya offense for each utterance. Here, 'curses' means to make an oath. It is said that she curses herself, saying, 'May I be reborn in hell, may I be reborn in Avīci,' or another, 'May they be reborn in hell, may they be reborn in Avīci'; or herself, 'May I become a laywoman, may I wear white clothes,' or another, 'May she become a laywoman, may she wear white clothes.'

2210. Akkosati attānaṃ vā paraṃ vāti sambandho. Tikapācittiyanti upasampannāya upasampannasaññāvematikāanupasampannasaññāvasena. Sesāyāti anupasampannāya. Anupasampannāya upasampannasaññā, vematikā, anupasampannasaññā akkosati, dukkaṭanti evaṃ tikadukkaṭaṃ.

2210. 'She insults herself or another' is the connection. 'A threefold pācittiya' means that a pācittiya offense is incurred in three cases: when insulting a fully ordained bhikkhunī with the perception of her being fully ordained, or with uncertainty, or with the perception of her being unordained. 'For the rest' refers to an unordained woman. If one insults an unordained woman with the perception of her being ordained, or with uncertainty, or with the perception of her being unordained, it is a dukkaṭa offense; thus, a threefold dukkaṭa.

2211. Atthadhammānusāsaniṃ purakkhatvā vadantīnaṃ anāpattīti yojanā. Yathāha aṭṭhakathāyaṃ ‘‘atthapurekkhārāyāti aṭṭhakathaṃ kathentiyā. Dhammapurekkhārāyāti pāḷiṃ vācentiyā. Anusāsanipurekkhārāyāti ‘idānipi tvaṃ edisā, sādhu viramassu, no ce viramasi, addhā puna evarūpāni kammāni katvā niraye uppajjissasi, tiracchānayoniyā uppajjissasī’ti evaṃ anusāsaniyaṃ ṭhatvā vadantiyā anāpattī’’ti (pāci. aṭṭha. 878).

2211. The construal is that there is no offense for those who speak, placing meaning, Dhamma, and instruction foremost. As stated in the commentary: 'With meaning foremost' refers to one who relates the commentary. 'With Dhamma foremost' refers to one who recites the Pāli. 'With instruction foremost' refers to one who, standing in instruction, says, 'Even now you are like this; it is good to abstain. If you do not abstain, surely after doing such deeds, you will be reborn in hell or the animal realm'—for one speaking thus, there is no offense (Pāc. aṭṭha. 878).

Navamaṃ.

Ninth.

2212. Vadhitvāti satthādīhi paharitvā. Vadhitvā vāti ettha vā-saddo pāḷiyaṃ ‘‘vadhitvā vadhitvā’’ti (pāci. 880) vuttaṃ āmeḍitaṃ sūceti.

2212. 'Having struck' means having struck with a weapon or the like. Here, the word 'vā' in 'vadhitvā vā' indicates the repetition ('vadhitvā vadhitvā') stated in the Pāli (Pāc. 880).

2213. Etthāti [Pg.78] imasmiṃ sikkhāpade. Kāyavācācittasamuṭṭhānaṃ dhuranikkhepasamuṭṭhānaṃ nāma, samanubhāsanasamuṭṭhānantipi etasseva nāmaṃ.

2213. 'Here' refers to this training rule. The origin arising from body, speech, and mind is called the origin of discarding responsibility; the origin of admonishment is also a name for this very same origin.

Dasamaṃ.

Tenth.

Andhakāravaggo dutiyo.

The Andhakāra Chapter, the second.

2214. Yā pana bhikkhunī naggā anivatthā apārutā hutvā nahāyati, assā sabbapayoge dukkaṭaṃ. Tassa nahānassa vosāne pariyosāne sā bhikkhunī jinavuttaṃ jinena bhagavatā bhikkhunīnaṃ paññattaṃ dosaṃ pācittiyāpattiṃ samupeti āpajjatīti yojanā. Bhikkhuni dosanti ettha gāthābandhavasena rasso kato.

2214. If a bhikkhunī bathes naked, unclothed, or uncovered, for her there is a dukkaṭa offense for every effort. At the end, at the conclusion of that bathing, that bhikkhunī incurs the pācittiya offense, the fault laid down by the Conqueror, the Blessed One, for bhikkhunīs—this is the construal. Here, in 'bhikkhuni dosaṃ', the vowel is shortened for the sake of metrical composition.

2215. Acchinnacīvarāti acchinnaudakasāṭikacīvarā. Naṭṭhacīvarāti corādīhi naṭṭhaudakasāṭikacīvarā. Āpadāsu vāti ‘‘mahagghaṃ imaṃ disvā corāpi hareyyu’’nti evarūpāsu āpadāsu vā naggāya nahāyantiyā na doso.

2215. 'With a torn robe' means with a torn bathing cloth. 'With a lost robe' means with a bathing cloth lost to thieves or the like. 'Or in emergencies' means in such emergencies as thinking, 'Seeing this is valuable, thieves might take it'; in such cases, there is no fault for bathing naked.

Paṭhamaṃ.

First.

2216. Dutiyeti ‘‘udakasāṭikaṃ pana bhikkhuniyā kārayamānāyā’’tiādisikkhāpade (pāci. 888).

2216. The second refers to the training rule beginning: 'But for a bhikkhunī having a bathing cloth made...' (Pāc. 888).

Dutiyaṃ.

The second.

2217-8. Dussibbitaṃ cīvaranti asakkaccasibbitaṃ cīvaraṃ. Visibbetvāti dussibbitaṃ puna sibbanatthāya sayaṃ vā vigatasibbanaṃ katvā. ‘‘Visibbāpetvā’’ti seso. Yathāha ‘‘visibbetvā vā visibbāpetvā vā’’ti (pāci. 893). Anantarāyāti dasasu antarāyesu [Pg.79] aññatarantarāyarahitā. Taṃ visibbitaṃ, visibbāpitaṃ vā cīvaraṃ. ‘‘Anantarāyā taṃ pacchā’’ti vattabbe gāthābandhavasena rasso kato. Na sibbeyyāti etthāpi ‘‘na sibbāpeyyā’’ti seso. Yathāha ‘‘neva sibbeyya, na sibbāpanāya ussukkaṃ kareyyā’’ti (pāci. 893).

2217-8. "A poorly sewn robe" refers to a robe sewn carelessly. "Having unstitched" means having undone the poorly sewn robe oneself for the purpose of re-sewing it, or having removed the stitching. 'Or having had it unstitched' is the remainder. As stated: "Having unstitched it or having had it unstitched" (Pāc. 893). "Without an obstacle" means free from any one of the ten obstacles. That robe, whether unstitched or having been unstitched. Though it should have been said, "anantarāyā taṃ pacchā" (without an obstacle, that afterward), the vowel is shortened for the sake of metrical composition. "She should not sew it"—here too, 'nor should she have it sewn' is the remainder. As stated: "She should neither sew it nor make an effort to have it sewn" (Pāc. 893).

Catupañcāhanti ettha ‘‘uttarichappañcavācāhi (pāci. 62-64), uttaridirattatiratta’’ntiādīsu (pāci. 51-52) viya appasaṅkhyāya bahusaṅkhyāyaṃ antogadhattepi ubhayavacanaṃ lokavohāravasena vacanasiliṭṭhatāyāti daṭṭhabbaṃ. Dhureti sibbanussāhe. Nikkhittamatteti vissaṭṭhamatte.

“Four or five days”—here, as in “six or five recitations more” (Pāc. 62–64) and “two or three days more” (Pāc. 51–52) and so forth, even when a smaller number is included within a larger number, the dual expression should be understood as a convention of common speech and for stylistic elegance. “At the task” means diligence in sewing. “Just laid aside” means just released.

2219. Tikapācittiyaṃ vuttanti upasampannāya upasampannasaññā, vematikā, anupasampannasaññāti tīsu vāresu tikapācittiyaṃ vuttaṃ. Sesāyāti anupasampannāya. Tikadukkaṭanti vārattaye dukkaṭattayaṃ.

2219. “A pācittiya offense in three cases” is stated: a pācittiya offense is stated in three instances when the offense is committed towards a fully ordained bhikkhunī, with the perception of her being fully ordained, or with uncertainty, or with the perception of her being unordained. “For the rest” refers to an unordained woman. “A threefold dukkaṭa” means three dukkaṭa offenses in three instances.

2220. Ubhinnanti upasampannānupasampannānaṃ. Aññasminti cīvarato aññasmiṃ. Antarāyepi vā satīti rājacorādiantarāyānaṃ dasannaṃ aññatare sati.

2220. “For both” means for both the fully ordained and the unordained. “In another” means in something other than a robe. “Even if there is an obstacle” means when any one of the ten obstacles, such as those posed by kings or thieves, is present.

2221. ‘‘Dhuranikkhepanaṃ nāma, samuṭṭhānamidaṃ mata’’nti idaṃ aṭṭhakathāya ‘‘dhuranikkhepasamuṭṭhāna’’nti (pāci. aṭṭha. 893) vuttameva gahetvā vuttaṃ, terasasu samuṭṭhānasīsesu ‘‘dhuranikkhepasamuṭṭhāna’’nti visuṃ samuṭṭhānasīsaṃ nāma natthi. Mātikaṭṭhakathāyañca ‘‘samanubhāsanasamuṭṭhāna’’nti (kaṅkhā. aṭṭha. cīvarasibbanasikkhāpadavaṇṇanā, atthato samānaṃ) vuttaṃ, taṃ samuṭṭhānasīsesu antogadhameva. Tasmā ‘‘dhuranikkhepasamuṭṭhāna’’nti idaṃ samanubhāsanasamuṭṭhānasseva pariyāyoti gahetabbaṃ.

2221. “This is called ‘laying aside the burden,’ this is considered the origin”—this is stated by taking what is said in the commentary: “the origin of laying aside the burden” (Pāc. Aṭṭha. 893). Among the thirteen headings of origin, there is no separate heading of origin called “the origin of laying aside the burden.” And in the Mātikāṭṭhakathā, it is said: “the origin of admonishment” (Kaṅkhā. Aṭṭha. Cīvarasibbanasikkhāpadavaṇṇanā, meaning the same), and that is included among the headings of origin. Therefore, “the origin of laying aside the burden” should be understood as a synonym for “the origin of admonishment.”

Tatiyaṃ.

The third.

2222. Pañca [Pg.80] ahāni pañcāhaṃ, pañcāhameva pañcāhikaṃ. ‘‘Atikkameyyā’’ti kiriyāya dvikammakattā ‘‘pañcāhika’’nti ca ‘‘saṅghāṭicāra’’nti ca upayogatthe eva upayogavacanaṃ. Saṅghaṭitaṭṭhena saṅghāṭi, iti vakkhamānānaṃ pañcannaṃ cīvarānamevādhivacanaṃ, saṅghāṭīnaṃ cāro saṅghāṭicāro, paribhogavasena vā otāpanavasena vā parivattananti attho. ‘‘Pañcāhikaṃ saṅghāṭicāraṃ atikkameyyāti pañcamaṃ divasaṃ pañca cīvarāni neva nivāseti na pārupati na otāpeti pañcamaṃ divasaṃ atikkāmeti, āpatti pācittiyassā’’ti (pāci. 899) vacanato pañcadivasabbhantare yaṃ kiñci akatvā atikkāmentiyā cīvaragaṇanāya pācitti hotīti dassetumāha ‘‘yātikkameyyā’’tiādi.

2222. Five days is ‘pañcāha’; ‘pañcāhika’ is indeed five days. Because the verb ‘atikkameyya’ (should exceed) has a double object, ‘pañcāhika’ (five-day period) and ‘saṅghāṭicāra’ (use of the saṅghāṭi) are terms used in the sense of application. The ‘saṅghāṭi’ is so called because it is stitched together; thus, it is a designation for the five robes that will be mentioned. ‘Saṅghāṭicāra’ means the use of the saṅghāṭi, which is to say, its use for wearing, or for sunning, or for changing. As stated in the rule: “If one exceeds the five-day period of using the saṅghāṭi—if on the fifth day one neither wears, uses, nor suns the five robes, but exceeds the fifth day, there is an offense of pācittiya” (Pāc. 899). To show that if one exceeds the period within five days without doing anything, a pācittiya offense is incurred according to the counting of robes, it is said, “should exceed,” and so forth.

2223. Ticīvaranti antaravāsakauttarāsaṅgasaṅghāṭisaṅkhātaṃ ticīvarañca. Saṃkaccīti thanaveṭhanasaṅkhātaṃ cīvarañca. Dakasāṭīti utunikāle nivāsetabbaudakasāṭicīvarañca. Iti ime pañca. Pañca tūti pañca cīvarāni nāma.

2223. ‘Ticīvara’ means the three robes, namely, the inner robe (antaravāsaka), the upper robe (uttarāsaṅga), and the outer robe (saṅghāṭi). ‘Saṃkaccī’ means the robe known as the breast-cloth. ‘Dakasāṭī’ refers to the bathing cloth to be worn in the rainy season. Thus, these are the five. ‘Pañca tu’ means these are the names of the five robes.

2224-5. Tikapācittīti pañcāhātikkantasaññā, vematikā, anatikkantasaññāti vikappattaye pācittiyattayaṃ hoti. Pañcāhānatikkante atikkantasaññāvematikānaṃ vasena dvikadukkaṭaṃ.

2224–5. The threefold pācittiya means there are three pācittiya offenses in three alternatives: the perception that it has exceeded five days, being in doubt, and the perception that it has not exceeded. If it has not exceeded five days, but one perceives that it has exceeded or is in doubt, there are two dukkaṭa offenses.

‘‘Pañcame divase’’tiādi anāpattivārasandassanaṃ. Nisevatīti nivāseti vā pārupati vā. Otāpetīti ettha vā-saddo luttaniddiṭṭho, otāpeti vāti attho. Āpadāsupīti mahagghaṃ cīvaraṃ, na sakkā hoti corabhayādīsu paribhuñjituṃ, evarūpe upaddave anāpatti.

The phrase “on the fifth day,” and so forth, indicates the section on non-offenses. “Nisevatī” means to wear or to wrap oneself. In “otāpeti,” the word “vā” is understood as omitted, meaning “or heats.” In emergencies—such as when the robe is very valuable and cannot be used due to fear of thieves, and so forth—there is no offense.

Catutthaṃ.

The fourth.

2226. Aññissā [Pg.81] saṅkametabbacīvaraṃ anāpucchā gahetvā yā paribhuñjati, tassā pācittiyaṃ siyāti yojanā, aññissā upasampannāya santakaṃ pañcannaṃ cīvarānaṃ aññataraṃ tassā avatvā ādāya puna tassā dātabbaṃ, adatvā yā bhikkhunī paṭisevati, tassā pācittiyaṃ hotīti attho. ‘‘Saṅkametabbacīvaraṃ saṅkamanīya’’nti pariyāyasaddā ete. Yathāha ‘‘cīvarasaṅkamanīyanti saṅkametabbacīvaraṃ, aññissā santakaṃ anāpucchā gahitaṃ puna paṭidātabbacīvaranti attho’’ti (pāci. aṭṭha. 903).

2226. The explanation is: If a bhikkhunī takes a robe meant for transfer belonging to another without asking and uses it, she incurs a pācittiya offense. The meaning is: If a fully ordained bhikkhunī takes one of the five robes belonging to another without informing her, which ought to be returned to her, and then uses it without returning it, she incurs a pācittiya offense. “Saṅkametabbacīvara” and “saṅkamanīya” are synonymous terms. As stated: “Cīvarasaṅkamanīya means a robe meant for transfer, another’s property taken without permission, a robe which must be returned—this is the meaning” (Pācittiya Aṭṭhakathā 903).

2227. Tikapācittiyaṃ vuttanti ‘‘upasampannāya upasampannasaññā…pe… vematikā …pe… anupasampannasaññā cīvarasaṅkamanīyaṃ dhāreti, āpatti pācittiyassā’’ti (pāci. 905) evaṃ tikapācittiyaṃ pāḷiyaṃ vuttaṃ. Sesāyāti anupasampannāya. ‘‘Tikadukkaṭa’’nti idañca vuttanayameva. Āpadāsūti sace apārutaṃ vā anivatthaṃ vā corā haranti, evarūpāsu āpadāsu vā.

2227. The threefold pācittiya is stated thus: “If a fully ordained bhikkhunī, perceiving another as fully ordained… or being in doubt… or perceiving another as not fully ordained, wears a robe that has been transferred, she incurs a pācittiya offense” (Pāc. 905). In this way, the threefold pācittiya is stated in the Pāḷi. “The rest” refers to one who is not fully ordained. “A threefold dukkaṭa” is in the same way as has been stated. In emergencies—if robbers take it while it is uncovered or unworn—in such situations there is no offense.

2228. Etaṃ samuṭṭhānaṃ kathinena tulyanti yojanā. Gahaṇaṃ, paribhogo ca kriyaṃ. Anāpucchanaṃ akriyaṃ.

2228. The explanation is that this arising is comparable to the Kathina. Taking and using are actions. Not asking permission is an inaction.

Pañcamaṃ.

The fifth.

2229. Labhitabbaṃ tu cīvaranti labhitabbaṃ vikappanupagaṃ cīvaraṃ. Nivāretīti yathā te dātukāmā na denti, evaṃ antarāyaṃ parakkamati. Pācittiṃ paridīpayeti sace tassā vacanena te na denti, bhikkhuniyā pācittiyaṃ vadeyyāti attho.

2229. The robe must be obtainable—meaning a robe that is eligible for redistribution. “Nivāretī” means she makes an effort to obstruct so that those willing to give do not give. “Pācittiṃ paridīpayeti” means if, due to her words, they do not give, it should be declared that the bhikkhunī incurs a pācittiya offense.

2230. Ettha paṭhamaṃ ‘‘saṅghassā’’ti vuttattā gaṇassāti dve tayova gahetabbā. Lābheti ettha ‘‘nivārite’’ti seso. Sace aññaṃ parikkhāraṃ nivāreti, tatheva dukkaṭanti yojanā. Aññanti vikappanupagacīvarato aññaṃ. Parikkhāranti [Pg.82] yaṃ kiñci thālakādīnaṃ vā sappitelādīnaṃ vā aññataraṃ.

2230. Here, first, because “for the Saṅgha” is stated, “for a group” of two or three should be understood. Here, in the context of a gain, “when it is prevented” is to be supplied. The explanation is that if she prevents another requisite, it is likewise a dukkaṭa offense. “Another” means other than a robe eligible for redistribution. “Requisite” means any item, such as bowls, or ghee and oil, and so forth.

2231. Ānisaṃsaṃ nidassetvāti ‘‘kittakaṃ agghanakaṃ dātukāmatthāti pucchati, ‘ettakaṃ nāmā’ti vadanti, ‘āgametha tāva, idāni vatthu mahagghaṃ, katipāhena kappāse āgate samagghaṃ bhavissatī’’ti evaṃ ānisaṃsaṃ dassetvā. Na dosatāti na doso, anāpattīti attho.

2231. Having shown the benefit—meaning she asks, “How much do you wish to give as its value?” They reply, “So much.” She says, “Wait for now, the cloth is very expensive. In a few days, when cotton arrives, it will be cheaper.” In this way, she shows the benefit. “Na dosatā” means there is no fault, meaning no offense.

Chaṭṭhaṃ.

The sixth.

2232-3. Dhammikaṃ samaggena saṅghena sannipatitvā kariyamānaṃ cīvarānaṃ vibhaṅgaṃ bhājanaṃ yā bhikkhunī paṭisedheyya paṭibāheyya, tassā evaṃ paṭisedhentiyā pācittiyaṃ hotīti yojanā. Adhamme dhammasaññāya dukkaṭaṃ paridīpitanti yojanā. Ubho vematikāya vāti ubhosu vematikāya. Gāthābandhavasena su-saddalopo. Dhammike adhammike cīvaravibhaṅge vematikāya paṭibāhantiyā dukkaṭaṃ paridīpitanti yojanā. Yathāha ‘‘dhammike vematikā paṭibāhati, āpatti dukkaṭassa. Adhammike vematikā paṭibāhati, āpatti dukkaṭassā’’ti. Ānisaṃsaṃ nidassetvāti ‘‘ekissā ekaṃ sāṭakaṃ nappahoti, āgametha tāva, katipāheneva uppajjissati, tato bhājessāmī’’ti (pāci. 914) evaṃ ānisaṃsaṃ dassetvā.

2232–3. The explanation is that if a bhikkhunī obstructs or prevents a lawful distribution of robes, properly carried out by a united Saṅgha after gathering, for her thus preventing, she incurs a pācittiya offense. The explanation is that a dukkaṭa offense is declared for perceiving what is non-Dhamma as Dhamma. “Ubho vematikāya vā” means in both cases of doubt. The word “su” is elided due to the verse meter. The explanation is that a dukkaṭa offense is declared if she prevents a lawful or unlawful distribution of robes while in doubt. As it is said: “If she prevents a lawful distribution while in doubt, there is a dukkaṭa offense. If she prevents an unlawful distribution while in doubt, there is a dukkaṭa offense.” Having shown the benefit—meaning she says, “One outer robe is not enough for one person. Wait for now, in a few days more will arise, and then we will distribute them” (Pāc. 914). In this way, she shows the benefit.

Sattamaṃ.

The seventh.

2235-6. Nivāsanupagaṃ vā tathā pārupanupagaṃ vā kappabindukataṃ vā yaṃ kiñci cīvaraṃ pañca sahadhammike ca mātāpitaropi muñcitvā aññassa yassa kassaci gahaṭṭhassa vā paribbājakassa vā [Pg.83] yadi dadeyya, tassāpi pācittiyaṃ pariyāputanti yojanā. Ettha ca ‘‘pitaro’’ti mātā ca pitā ca mātāpitaroti vattabbe virūpekasesavasena niddeso daṭṭhabbo.

2235-6. The explanation is that if a bhikkhunī gives any robe—whether suitable as an under-robe, suitable as an upper-robe, or marked with a kappabindu—to any layperson or wanderer, excluding the five co-religionists and her parents, she incurs a pācittiya offense. And here, “pitaro” (fathers) should be understood as a designation by way of virūpekasesa, when “mātāpitaro” (mother and father) is what is meant.

2237. Ettha imasmiṃ sikkhāpade tā pana pācittiyo cīvarānaṃ gaṇanāya vasena gaṇetabbāti yojanā.

2237. The explanation is that in this training rule, those pācittiya offenses are to be counted according to the number of robes.

2238. Tāva sampaṭicchito kālo etassāti tāvakālikaṃ, cīvaraṃ. ‘‘Aññassā’’ti pubbe vuttassa dūrattā punapi ‘‘aññesa’’nti āha, soyevattho.

2238. “Tāvakālikaṃ” means “for that time,” referring to a robe. Because of the distance from the previously mentioned “aññassā” (to another), he again said “aññesaṃ” (to others); the meaning is the same.

Aṭṭhamaṃ.

Eighth.

2239. Yā pana bhikkhunī ‘‘sace mayaṃ sakkoma, dassāma karissāmāti evaṃ vācā bhinnā hotī’’ti vuttāya dubbalāya cīvarapaccāsāya cīvarassa vibhaṅgaṃ nisedhetvā cīvare kālaṃ atikkameyya, assā dosatā pācittiyāpatti hotīti yojanā. Cīvare kālanti ‘‘cīvarakālasamayo nāma anatthate kathine vassānassa pacchimo māso, atthate kathine pañcamāsā’’ti (pāci. 922) padabhājane vuttaṃ cīvarakālaṃ. Atikkameyyāti ‘‘anatthate kathine vassānassa pacchimaṃ divasaṃ, atthate kathine kathinuddhāradivasaṃ atikkāmetī’’ti vuttavidhiṃ atikkāmeyya.

2239. The explanation is that if a bhikkhunī, due to a weak expectation of robes—that is, one where a promise such as, “If we are able, we will give or make it,” has been broken—prevents the division of robes and allows the time for robes to pass, she incurs a pācittiya offense due to this fault. “The time for robes” refers to the robe-time stated in the word-analysis (Pāc. 922): “The robe-time season, when the kathina is not spread, is the last month of the rains-residence; when the kathina is spread, it is five months.” “Allows to pass” means she lets the method stated pass: “when the kathina is not spread, she lets the last day of the rains-residence pass; when the kathina is spread, she lets the day of the kathina’s withdrawal pass.”

2240. ‘‘Adubbalacīvare dubbalacīvarasaññā, āpatti dukkaṭassā’’ti vacanato sudubbalanti cetasāti ettha su-saddo padapūraṇe. Ubhosūti dubbale, adubbale ca. Kaṅkhitāya vāti vematikāya vā.

2240. “If the robe is not flimsy, but she perceives it as flimsy, there is a dukkaṭa offense.” In “sudubbalaṃ cetasā,” the word “su” is a mere filler. “Ubhosu” refers to both flimsy and not flimsy. “Kaṅkhitāya vā” means or being in doubt.

2241. Ānisaṃsaṃ nidassetvāti ‘‘kiñcāpi ‘na mayaṃ ayye sakkomā’ti vadanti, idāni pana tesaṃ kappāso āgamissati, saddho pasanno puriso āgamissati[Pg.84], addhā dassatī’’ti (pāci. aṭṭha. 921) evaṃ aṭṭhakathāya vuttanayena ānisaṃsaṃ dassetvā.

2241. “Having shown the benefit” means showing the benefit in the manner stated in the commentary (Pāc. Aṭṭha. 921): “Even though they say, ‘We are not capable, venerable one,’ now cotton might arrive, a faithful and devoted man might come, surely he will give.”

Navamaṃ.

Ninth.

2242. Dhammikaṃ kathinuddhāranti ‘‘dhammiko nāma kathinuddhāro samaggo bhikkhunisaṅgho sannipatitvā uddharatī’’ti (pāci. 929) vuttaṃ kathinuddhāraṃ.

2242. “Dhammikaṃ kathinuddhāraṃ” refers to a lawful withdrawal of the Kathina, which is performed by a united community of bhikkhunīs gathered together, as stated in the Pācittiya (Pāc. 929).

2243. Yassāti yassa kathinassa. Atthāramūlako ānisaṃso nāma ‘‘yo ca tattha cīvaruppādo, so nesaṃ bhavissatī’’ti (mahāva. 306) anuññāto tasmiṃ vihāre uppajjanakacīvaravatthānisaṃso. Uddhāramūlako nāma antarubbhāraṃ kārāpentehi upāsakehi diyyamānacīvaravatthānisaṃso.

2243. “Yassa” means: of which Kathina. The benefit rooted in the spreading is the permission granted that “whatever robe-cloth arises there will belong to them” (Mahāvagga 306), referring to the benefit of cloth for robes that arises in that monastery. The benefit rooted in the withdrawal is the benefit of robe-cloth given by lay followers who arrange for an internal withdrawal.

2245. Samānisaṃsopīti atthāraānisaṃsena samānisaṃsopi ubbhāro. Saddhāpālanakaāraṇāti pasādānurakkhanatthāya dātabboti yojanā. Ānisaṃsaṃ nidassetvāti ‘‘bhikkhunisaṅgho jiṇṇacīvaro, kathinānisaṃsamūlako mahālābho’’ti evarūpaṃ ānisaṃsaṃ dassetvā.

2245. “Samānisaṃsopi” means the withdrawal also has the same benefit as the spreading-benefit. The explanation of “saddhāpālanakaāraṇā” is that it should be given for the purpose of preserving faith. “Ānisaṃsaṃ nidassetvāti” means showing the benefit, such as, “the community of bhikkhunīs has old robes; this great gain is rooted in the Kathina benefits.”

2246. Samuṭṭhānādinā saddhiṃ sesaṃ pana vinicchayajātaṃ asesena sabbākārena sattamena sikkhāpadena samaṃ mataṃ ‘‘sadisa’’nti viññātaṃ. Kiñcipi appakampi apubbaṃ tattha vuttanayato aññaṃ natthīti yojanā.

2246. The rest of the analysis, however, along with its origin and so forth, should be understood as being entirely similar to the seventh training rule in every aspect. The explanation is that there is nothing there—not even a little, not even something unprecedented—different from the method stated therein.

Dasamaṃ.

Tenth.

Naggavaggo tatiyo.

The Chapter on the Naked, the Third.

2247. ‘‘Yā [Pg.85] pana bhikkhuniyo dve ekamañce tuvaṭṭeyyuṃ, pācittiya’’nti (pāci. 933) paññattasikkhāpade vinicchayaṃ dassetumāha ‘‘ekāyā’’tiādi. Ekāyāti ekāya bhikkhuniyā. Aparāti aññā upasampannā. Nipajjeyyunti ettha ‘‘ekamañce’’ti seso. Dveti dve bhikkhuniyo.

2247. To show the analysis of the training rule that was laid down—“Whatever two bhikkhunīs should lie down together on one bed, it is a pācittiya” (Pāc. 933)—he says, “Ekāya,” and so on. “Ekāya” means: with one bhikkhunī. “Aparā” means: another who is ordained. In the word “nipajjeyyuṃ” (they should lie down), “on one bed” is the remainder. “Dve” means: two bhikkhunīs.

2248-9. ‘‘Ekāya cā’’tiādi anāpattivāraniddeso. Ubho vāpi samaṃ nisīdantīti yojanā. Eḷakenāti eḷakalomasikkhāpadena.

2248-9. “Ekāya ca,” and so forth, is the exposition of the non-offense section. The explanation is that both sit down together. “Eḷakena” refers to the training rule about goat’s wool.

Paṭhamaṃ.

First.

2250-1. Pāvārakaṭasārādinti ettha bhummekavacanaṃ. ‘‘Saṃhārimesū’’ti iminā samānādhikaraṇattā bahuvacanappasaṅge vacanavipallāsenettha ekavacananiddesoti daṭṭhabbo. Pāvāro ca kaṭasāro ca te ādi yassāti viggaho, niddhāraṇe cetaṃ bhummaṃ. Ekakanti niddhāritabbanidassanaṃ. Ekameva ekakaṃ. Saṃhārimesu pāvārādīsu aññataranti attho. ‘‘Pāvāroti kojavādayo’’ti vadanti. Kaṭasāroti kaṭoyeva. Ādi-saddena attharitvā sayanārahaṃ sabbaṃ saṅgaṇhāti. Tenevāti yaṃ atthataṃ, teneva. Pārupitvā sace yā pana dve saheva nipajjanti, tāsaṃ pācittiyaṃ siyāti yojanā. Ettha ca attharaṇapāvuraṇakicce ekasseva niddiṭṭhattā ekassa antassa attharaṇañca ekassa antassa pārupanañca viññāyati. Yathāha ‘‘saṃhārimānaṃ pāvārattharaṇakaṭasārakādīnaṃ ekaṃ antaṃ attharitvā ekaṃ pārupitvā tuvaṭṭentīnametaṃ adhivacana’’nti (pāci. aṭṭha. 937).

2250-1. In “Pāvārakaṭasārādi,” it is a locative singular. Because it is in apposition with “saṃhārimesu,” when the plural would be applicable, it should be understood that the singular designation here is due to a change of number. The analysis is: “that which has a cloak and a mat as its beginning.” And this locative is in the sense of determination. “Ekakaṃ” is an example of what is to be determined. “Ekakaṃ” means just one. The meaning is: any one among the portable items like a cloak, etc. Some say, “‘Pāvāra’ means a kojava rug and so on.” “Kaṭasāra” means simply a mat. By the word “ādi” (etc.), it includes everything suitable for lying upon after being spread out. “Teneva” means: with that very thing that has been spread out. The explanation is: if two, having covered themselves, lie down together with it, there would be a pācittiya offense for them. And here, since only one item is specified for the function of spreading and covering, it is understood that one end is for spreading and one end is for covering. As it is said: “This is a designation for those who, having spread out one end and covered themselves with one end of portable items like a cloak, a ground-covering, a mat, etc., lie down together.” (Pāc. Aṭṭha. 937)

Ekasmiṃ ekattharaṇe vā ekapāvuraṇe vā nipajjane sati tāsaṃ dvinnaṃ bhikkhunīnaṃ dukkaṭanti sambandho. Dvikadukkaṭaṃ vuttanti [Pg.86] ‘‘nānattharaṇapāvuraṇe ekattharaṇapāvuraṇasaññā…pe… vematikā, āpatti dukkaṭassā’’ti (pāci. 939) vuttaṃ dukkaṭadvayaṃ.

The connection is that when two bhikkhunīs lie down on a single spread-out item or a single covering, there is a dukkaṭa for them. “A double dukkaṭa is stated” refers to the two dukkaṭas stated in the passage: “If, regarding separate spread-out items and coverings, there is the perception of a single spread-out item and covering… or if one is doubtful, there is an offense of dukkaṭa.” (Pāc. 939)

2252. Vavatthānaṃ nidassetvāti majjhe kāsāvaṃ vā kattarayaṭṭhiṃ vā antamaso kāyabandhanampi ṭhapetvā nipajjanti, anāpattīti attho. Sesaṃ samuṭṭhānādividhānaṃ. Ādināti imasmiṃyeva vagge paṭhamasikkhāpadena. Tulyanti samānaṃ.

2252. “Having indicated a demarcation” means that if they lie down after placing a robe, a staff, or even just a waistband in the middle, there is no offense. The rest is the procedure for origin and so on. “Ādinā” refers to the first training rule in this very chapter. “Tulyaṃ” means “the same.”

Dutiyaṃ.

Second.

2253. Aññissā bhikkhuniyā. Aphāsukāraṇāti aphāsukaraṇahetu. Anāpucchāti anāpucchitvā. Tassā purato ca caṅkamanādayo yadi kareyya, evaṃ karontiyā pācittiyāpatti hotīti yojanā. Caṅkamanādayoti ettha ādi-saddena ‘‘tiṭṭhati vā nisīdati vā seyyaṃ vā kappeti uddisati vā uddisāpeti vā sajjhāyaṃ vā karotī’’ti (pāci. 943) padabhājane vuttānaṃ saṅgaho.

2253. “Aññissā bhikkhuniyā” means: of another bhikkhunī. “Aphāsukāraṇā” means: for the reason of causing discomfort. “Anāpucchā” means: without having asked. The explanation is that if she were to perform walking meditation or other such actions in front of that bhikkhunī, for one doing so there is a pācittiya offense. In “caṅkamanādayo” (walking meditation, etc.), the word “ādi” (etc.) here includes what is stated in the word-analysis: “she stands, or sits, or prepares a bed, or recites, or has someone recite, or makes a recitation” (Pāc. 943).

2254. Nivattanānaṃ gaṇanāyāti caṅkamantiyā caṅkamassa ubhayakoṭiṃ patvā nivattantiyā nivattanagaṇanāya. Payogatoyevāti payogagaṇanāyeva, iriyāpathaparivattanagaṇanāyevāti vuttaṃ hoti. Dosāti pācittiyāpattiyo.

2254. “By counting the turnings” refers to counting the turnings of one who, while doing walking meditation, reaches both ends of the walking path and turns back. “By the effort alone” means by counting the efforts; that is to say, by counting the changes in posture. “Faults” refers to pācittiya offenses.

2255. Padānaṃ gaṇanāvasāti ettha ādi-saddo luttaniddiṭṭho. Yathāha ‘‘padādigaṇanāyā’’ti (pāci. aṭṭha. 943). Tikapācittiyaṃ vuttanti upasampannāya upasampannasaññā, vematikā, anupasampannasaññāti vikappattayassa vasena pācittiyattayaṃ vuttaṃ. Sesāyāti anupasampannāya.

2255. “By counting the steps”—here, the word “ādi” (etc.) is indicated by elision, as it is said: “by counting steps, etc.” (Pāc. Aṭṭha. 943). “A threefold pācittiya is stated” refers to the three pācittiya offenses stated by way of the three alternatives regarding one who is ordained: perceiving her as ordained, being doubtful, or perceiving her as not ordained. “For the remainder” refers to one who is not ordained.

2256. Na [Pg.87] ca aphāsukāmāyāti āpucchitvā tassā bhikkhuniyā purato caṅkamanādīni karontiyā anāpattīti yojanā.

2256. The explanation of “and not for one desiring discomfort” is that for a bhikkhunī who performs walking meditation and so on in front of another after having asked her, there is no offense.

2257. Kriyākriyanti caṅkamanādikaraṇaṃ kiriyaṃ. Āpucchāya akaraṇaṃ akiriyaṃ. Pāpamānasanti akusalacittaṃ.

2257. ‘Kriyākiriyaṃ’ (action and inaction) means the act of walking and so forth is action. Not taking leave is inaction. ‘Pāpamānasaṃ’ (an evil mind) means an unwholesome mind.

Tatiyaṃ.

The third.

2258-9. Anantarāyāti vakkhamānesu rājantarāyādīsu dasasu antarāyesu aññatararahitā bhikkhunī. Dukkhitanti gilānaṃ. Yathāha ‘‘dukkhitā nāma gilānā vuccatī’’ti (pāci. 948). Sahajīvininti saddhivihāriniṃ. Yathāha ‘‘sahajīvinī nāma saddhivihārinī vuccatī’’ti. Aññāya vā nupaṭṭhāpeyyāti aññāya bhikkhuniyā, sikkhamānāya, sāmaṇeriyā vā gihiniyā vā upaṭṭhānaṃ na kārāpeyya. Nupaṭṭheyya sayampi vāti yā upaṭṭhānaṃ na kareyya. Dhure nikkhittamatte vāti ‘‘neva upaṭṭhessāmi, na upaṭṭhāpanāya ussukkaṃ karissāmī’’ti dhure ussāhe nikkhittamatteyeva. Tassāti upajjhāyāya.

2258-9. ‘Anantarāyā’ (without obstruction) refers to a bhikkhunī free from any of the ten obstructions, such as royal obstruction and so forth, that are about to be mentioned. ‘Dukkhitā’ (suffering) means ill, as stated: ‘“Dukkhitā” is said to be ill’ (Pāc. 948). ‘Sahajīvinī’ (companion) means a co-resident, as stated: ‘“Sahajīvinī” is said to be a co-resident.’ ‘Aññāya vā nupaṭṭhāpeyya’ (or she should not have her attended to by another) means she should not have care provided by another bhikkhunī, a female trainee, a female novice, or a laywoman. ‘Nupaṭṭheyya sayampi vā’ (or she should not attend to her herself) refers to one who herself does not provide care. ‘Dhure nikkhittamatte vā’ (or merely upon setting aside the burden) means merely abandoning the effort with the resolution, ‘I will neither attend to her, nor will I make an effort to arrange for her care.’ ‘Tassā’ (for her) refers to her preceptor.

Antevāsiniyā vāpīti pabbajjāupasampadādhammanissayavasena catubbidhāsu antevāsinīsu aññatarāya. Itarāyāti anupasampannāya.

‘Antevāsiniyā vāpi’ (or a female resident pupil) refers to any one of the four types of resident pupils based on going forth, full ordination, the Dhamma, or dependence. ‘Itarāya’ (the other) refers to one who is not fully ordained.

2260. Gilānāyāti sayaṃ gilānāya. ‘‘Gavesitvā alabhantiyā’’ti padacchedo, aññaṃ upaṭṭhāyikaṃ pariyesitvā alabhamānāyāti attho. ‘‘Āpadāsu ummattikādīna’’nti padacchedo. Gāthābandhavasena vaṇṇalopopi daṭṭhabbo. Āpadāsūti tathārūpe upaddave sati. Dhuranikkhepanodayanti [Pg.88] dhuranikkhepasamuṭṭhānaṃ. Yadettha vattabbaṃ, taṃ heṭṭhā vuttameva.

2260. ‘Gilānāya’ (for the sick one) means for herself when she is sick. ‘Gavesitvā alabhantiyā’ (having searched and not found) is the phrase division; the meaning is that she searched for another attendant but did not find one. ‘Āpadāsu ummattikādīnaṃ’ (in emergencies, such as madness, etc.) is the phrase division. The elision of a letter should also be understood due to the meter of the verse. ‘Āpadāsu’ (in emergencies) means when such a calamity occurs. ‘Dhuranikkhepanodayaṃ’ (arising from abandoning the burden) means originating from the abandonment of the burden. Whatever needs to be said here has already been stated below.

Catutthaṃ.

The fourth.

2261-2. Puggalikassa attāyattaparāyattavasena aniyamitattā ‘‘saka’’nti iminā niyameti. Sakaṃ puggalikanti attano puggalikaṃ. Datvāti ettha ‘‘bhikkhuniyā’’ti seso. Sakavāṭanti parivattakadvārakavāṭasahitaṃ. Upassayanti gehaṃ. Dvārādīsūti ettha ādi-saddena gabbhapamukhānaṃ saṅgaho, niddhāraṇe cetaṃ bhummaṃ. Bahūnipīti niddhāretabbanidassanaṃ. Bahūnipi dvārāni vā bahū gabbhe vā bahūni pamukhāni vā. Tanti yassā upassayo dinno, taṃ bhikkhuniṃ. Nikkaḍḍhantiyāti atikkāmentiyā. Tassāti yā nikkaḍḍhati, tassā.

2261-2. Because what is personal is unfixed, being dependent on oneself or others, it is specified here by ‘sakaṃ’ (one’s own). ‘Sakaṃ puggalikaṃ’ (one’s own personal) means personal to oneself. ‘Datvā’ (having given)—here, ‘to a bhikkhunī’ is the remainder. ‘Sakavāṭaṃ’ (with its own door) means together with a door having a turning bolt. ‘Upassayaṃ’ (a dwelling) means a house. ‘Dvārādīsū’ (at the door, and so forth)—here, the word ‘ādi’ (and so forth) includes the inner chambers and the front parts; this locative is used in the sense of determination. ‘Bahūnipi’ (even many) is an example of what is to be determined. It means even many doors, or many inner chambers, or many front parts. ‘Taṃ’ (her) refers to the bhikkhunī to whom the dwelling was given. ‘Nikkaḍḍhantiyā’ (of one dragging her out) means of one causing her to go beyond the dwelling. ‘Tassā’ (of her) means of the one who drags her out.

2263. Etthāti nikkaḍḍhane. Eseva nayoti ‘‘payogagaṇanāya āpattī’’ti dassitanayo. Ettha payogo nāma āṇāpanaṃ, iminā ‘‘ekāyāṇattiyā anekesu dvāresu atikkāmitesupi ekāva āpatti hotī’’ti evamādikaṃ aṭṭhakathāgatavinicchayaṃ (pāci. aṭṭha. 943, 952 atthato samānaṃ) saṅgaṇhāti.

2263. ‘Ettha’ (here) refers to the act of dragging out. ‘Eseva nayo’ (this is the method) is the method shown, as in ‘an offense according to the calculation of the application.’ Here, ‘application’ (payoga) means an instruction; by this, it encompasses the established judgment in the commentary, such as ‘even when one is caused to transgress at many doorways by a single instruction, only one offense occurs,’ (similar in meaning to Pācittiya Aṭṭhakathā 943, 952).

2264. Tesu vinicchayesu ekaṃ vinicchayavisesaṃ dassetumāha ‘‘ettakāva imaṃ dvārā’’tiādi. Dvāragaṇanāya āpattiyo dvāragaṇanāpattiyo.

2264. Among these judgments, to show a particular distinction in judgment, it is said: ‘Only this many doors,’ and so forth. `Dvāragaṇanāpattiyo` means offenses according to the number of doors.

2265. Akavāṭamhāti akavāṭabandhato upassayā nikkaḍḍhantiyā dukkaṭanti yojanā. Sesāyāti anupasampannāya. Tikadukkaṭanti anupasampannāya upasampannasaññāya, vematikāya, anupasampannasaññāya ca vasena tikadukkaṭaṃ. Ubhinnanti upasampannānupasampannānaṃ. Parikkhāresūti pattacīvarādīsu parikkhāresu[Pg.89]. Sabbatthāti sabbesu payogesu, nikkaḍḍhiyamānesu, nikkaḍḍhāpiyamānesu cāti vuttaṃ hoti.

2265. The interpretation is that ‘Akavāṭamhā’ (from one without a door-bolt) means it is a dukkaṭa offense for one who drags another out of a dwelling with an unfastened door. ‘Sesāya’ (for the other) means for one not fully ordained. ‘Tikadukkaṭaṃ’ (three dukkaṭas) means three dukkaṭas in the case of one who is not fully ordained, based on perceiving her as fully ordained, being doubtful, or perceiving her as not fully ordained. ‘Ubhinnampi’ (for both) means for both the fully ordained and the not fully ordained. ‘Parikkhāresu’ (regarding the requisites) means regarding the bowl, robes, and other requisites. ‘Sabbatthā’ (in all cases) means in all applications, for those being dragged out and for those being caused to be dragged out, as it is said.

2266. Ettha imasmiṃ sikkhāpade samuṭṭhānādivinicchayena saha sesaṃ vinicchayajātaṃ asesena sabbappakārena saṅghikā vihārasmā nikkaḍḍhanasikkhāpadena samaṃ mataṃ ‘‘sadisa’’nti sallakkhitanti yojanā.

2266. The interpretation is that here, in this training rule, the remaining body of judgments, together with the analysis of the origin and so forth, is in every way and without remainder considered to be the same as the training rule concerning dragging someone out of a monastery belonging to the Saṅgha, and should be noted as ‘similar’ (sadisaṃ).

Pañcamaṃ.

The fifth.

2267. Chaṭṭheti ‘‘yā pana bhikkhunī saṃsaṭṭhā vihareyya gahapatinā vā gahapatiputtena vā’’tiādimātikāya (pāci. 956) niddiṭṭhe chaṭṭhasikkhāpade. Idha vattabbanti imasmiṃ vinayavinicchaye kathetabbaṃ. Ariṭṭhassa sikkhāpadenāti ariṭṭhasikkhāpadena. Vinicchayoti samuṭṭhānādiko.

2267. ‘Chaṭṭhaṃ’ (the sixth) refers to the sixth training rule specified in the matrix heading that begins, ‘Whatever bhikkhunī should live in close association with a householder or a householder’s son,’ and so forth (Pāc. 956). ‘Idha vattabbaṃ’ (what should be discussed here) means what is to be spoken about in this Vinaya analysis. ‘Ariṭṭhassa sikkhāpadena’ (by the rule of Ariṭṭha) means by the Ariṭṭha training rule. ‘Vinicchayo’ (judgment) means that concerning the origin and so forth.

Chaṭṭhaṃ.

The sixth.

2268. Sāsaṅkasammateti ettha ‘‘sappaṭibhaye’’ti seso. Ubhayampi heṭṭhā vuttatthameva. Antoraṭṭheti yassa vijite viharati, tasseva raṭṭhe. Sāsaṅkasammate sappaṭibhaye antoraṭṭhe satthena vinā cārikaṃ carantiyā bhikkhuniyā āpatti siyāti yojanā.

2268. ‘Sāsaṅkasammate’ (regarded as dangerous)—here, ‘fraught with peril’ (sappaṭibhaye) is the remainder. The meaning of both is just as stated below. ‘Antoraṭṭhe’ (within the kingdom) means within the territory of the ruler in whose domain one resides. The interpretation is that an offense may occur for a bhikkhunī who travels on tour without a company in a region regarded as dangerous, fraught with peril, and within the kingdom.

2269. Evaṃ carantiyā sagāmakaṭṭhāne gāmantarappavese ca agāmake araññe addhayojane ca vinayaññunā bhikkhunā pācittiyanayo pācittiyāpattividhānakkamo ñeyyo ñātabboti yojanā.

2269. The interpretation is that for one traveling thus in a populated area, upon entering another village, or for half a yojana in an uninhabited wilderness, the method for a pācittiya offense and the procedural sequence for determining the offense should be known and understood by a bhikkhu learned in the Vinaya.

2270. Saha satthena carantiyā na dosoti yojanā. Khemaṭṭhāne carantiyā, āpadāsu vā carantiyā na dosoti yojanā.

2270. The interpretation is that there is no fault for one traveling with a company. The interpretation is that there is no fault for one traveling in a safe place, or for one traveling in times of emergency.

Sattamaṃ.

The seventh.

2271. Aṭṭhame [Pg.90] navame vāpīti ‘‘yā pana bhikkhunī tiroraṭṭhe’’tiādike (pāci. 966) aṭṭhamasikkhāpade ca ‘‘yā pana bhikkhunī antovassaṃ cārikaṃ careyya, pācittiya’’nti (pāci. 970) vuttanavamasikkhāpade ca. Anuttānaṃ na vijjati, sabbaṃ uttānameva, tasmā ettha mayā na vicārīyatīti adhippāyo.

2271. ‘Aṭṭhame navame vāpi’ (in the eighth or ninth) refers to the eighth training rule, which begins, ‘Whatever bhikkhunī travels beyond the border,’ and so forth (Pāc. 966), and to the ninth training rule, which is stated as, ‘Whatever bhikkhunī should travel during the rains-residence, it is a pācittiya offense’ (Pāc. 970). There is nothing that is not obvious; everything is obvious. Therefore, the intention is: ‘It is not examined by me here.’

Aṭṭhamanavamāni.

The eighth and ninth.

2272. ‘‘Yā pana bhikkhunī vassaṃvutthā cārikaṃ na pakkameyya antamaso chappañcayojanānipi, pācittiya’’nti (pāci. 974) vuttasikkhāpade vinicchayaṃ dassetumāha ‘‘pācittī’’tiādi. Ahaṃ na gamissāmi na pakkamissāmīti dhuranikkhepe kate pācittīti yojanā. Tathāti pācitti.

2272. To show the judgment in the training rule stated as, “Whatever bhikkhunī, having completed the rains-residence, should not set out on tour, even for at least five or six yojanas, it is a pācittiya offense” (Pāc. 974), it says, “Pācittī,” and so forth. The interpretation is that when the burden is set down with the thought, “I will not go, I will not set out,” it is a pācittiya offense. ‘Tathā’ (likewise) means it is a pācittiya offense.

2273. Vassaṃvutthāya pavāretvā antamaso pañca yojanāni gantuṃ vaṭṭati. Ettha api-saddassa sambhāvanatthataṃ dassetumāha ‘‘chasū’’tiādi. Idha imasmiṃ anāpattivāre chasu yojanesu yadatthi vattabbaṃ, taṃ kinnu nāma siyā, natthi kiñci vattabbanti attho. Pavāretvā cha yojanāni gacchantiyā anāpattibhāvo avuttasiddhovāti dīpeti.

2273. For one who has completed the rains-residence, after performing the pavāraṇā, it is allowable to go at least five yojanas. To show that the word ‘api’ here has the sense of possibility, it says, “in six,” and so forth. The meaning is: here, in this section on no offense, whatever is to be said regarding six yojanas—what, indeed, could that be? There is nothing to be said. It indicates that the fact of there being no offense for one who goes six yojanas after the pavāraṇā is established without being stated.

2274. Tīṇi yojanāni. Tenevāti yena gatā, teneva maggena. Aññena maggenāti gatamaggato aññena pathena.

2274. Three yojanas. ‘Teneva’ (by that same path) means by the very path by which one went. ‘Aññena maggena’ (by another path) means by a path different from the path one has gone on.

2275. Dasavidhe antarāyasmiṃ satīti vakkhamānesu antarāyesu aññatarasmiṃ sati. Tassā anāpattīti yojanā. Āpadāsūti aṭṭādikāraṇena kenaci palibuddhādibhāvasaṅkhātāsu āpadāsu. Gilānāyāti sayaṃ gilānāya. Dutiyāya bhikkhuniyā alābhe vā apakkamantiyā anāpatti.

2275. ‘Dasavidhe antarāyasmiṃ sati’ (when a tenfold obstacle exists) means when any one of the obstacles to be mentioned exists. The interpretation is that there is no offense for her. ‘Āpadāsu’ (in emergencies) means in calamities characterized by a state of being obstructed and so forth, due to one of the eight or so reasons. ‘Gilānāya’ (for a sick one) means for herself when she is sick. Or, in the absence of a second bhikkhunī, there is no offense for one who does not depart.

2276. Rājā [Pg.91] ca corā ca amanussā ca aggi ca toyañca vāḷā ca sarīsapā cāti viggaho. Manussoti ettha gāthābandhavasena pubbapadalopo ‘‘lābūni sīdantī’’tiādīsu (jā. 1.1.77) viya. Jīvitañca brahmacariyā ca jīvitabrahmacariyanti samāhāradvande samāso, tassa jīvitabrahmacariyassa. Antarāyā eva antarāyikā. Etesaṃ dasannaṃ aññatarasmiṃ apakkamantiyā anāpatti. Yathāha ‘‘antarāyeti dasavidhe antarāye. ‘Paraṃ gacchissāmī’ti nikkhantā, nadipūro pana āgato, corā vā magge honti, megho vā uṭṭhāti, nivattituṃ vaṭṭatī’’ti (pāci. aṭṭha. 976).

2276. The analysis is: kings, thieves, non-humans, fire, water, wild beasts, and reptiles. Here, regarding 'manussa' (human), the omission of the first part of the compound is due to metrical constraint, as in 'lābūni sīdantī' (Jātaka 1.1.77) and similar cases. 'Life and the holy life' is a compound formed as an aggregative dual, 'jīvitabrahmacariya'; 'tassa jīvitabrahmacariyassa' means 'of that life and holy life'. Obstacles are indeed obstructive things. There is no offense for one who does not depart when any one of these ten is present. As it is said: "'Obstacle' refers to ten kinds of obstacles. If she sets out thinking, 'I will go elsewhere,' but a river flood arises, or there are thieves on the path, or a storm cloud gathers, it is proper to turn back" (Pācittiya Aṭṭhakathā 976).

2277. Apakkamanaṃ akriyaṃ. Anādariyena āpajjanato āha ‘‘dukkhavedana’’nti.

2277. Non-departure is non-action. Because of incurring it with disrespect, he says, "painful feeling."

Dasamaṃ.

The tenth.

Tuvaṭṭavaggo catuttho.

The Tuvaṭṭa Section, the fourth chapter.

2278-80. Rājāgāranti rañño kīḷanagharaṃ. Cittāgāranti kīḷanacittasālaṃ. Ārāmanti kīḷanaupavanaṃ. Kīḷuyyānanti kīḷanatthāya kataṃ uyyānaṃ. Kīḷāvāpinti ettha kiñcāpi pāḷiyaṃ (pāci. 979) pokkharaṇī vuttā, sā pana sabbajalāsayānaṃ kīḷāya katānaṃ upalakkhaṇavasena vuttāti āha ‘‘kīḷāvāpi’’nti, kīḷanatthāya katavāpinti attho. ‘‘Nānākāra’’nti idaṃ yathāvuttapadehi paccekaṃ yojetabbaṃ. Sabbasaṅgāhikavasena ‘‘tānī’’ti vuttaṃ. Nānākāraṃ rājāgāraṃ cittāgāraṃ ārāmaṃ kīḷuyyānaṃ vā kīḷāvāpiṃ daṭṭhuṃ gacchantīnaṃ tāni sabbāni ekato daṭṭhuṃ gacchantīnaṃ tāsaṃ bhikkhunīnaṃ pade pade dukkaṭaṃ muninā niddiṭṭhanti yojanā.

2278-80. 'A king’s residence' means the king’s pleasure house. 'A painted hall' means a pleasure hall with paintings. 'A park' means a pleasure grove. 'A pleasure garden' means a garden made for enjoyment. 'A pleasure pond'—here, although the Pāli text (Pācittiya 979) mentions a lotus pond, it is spoken of as representative of all water reservoirs made for enjoyment; hence it is called a "pleasure pond," meaning a pond made for enjoyment. "Of various kinds"—this should be connected individually with the previously mentioned terms. The word "those" is used to include them all. The explanation is that for bhikkhunīs going to see those of various kinds—the king’s residence, the painted hall, the park, the pleasure garden, or the pleasure pond—or going to see all of them together, the Sage has declared a dukkaṭa offense for every step taken by those bhikkhunīs.

Pañcapīti [Pg.92] rājāgārādīni pañcapi. Ekāyeva pācitti āpatti paridīpitāti yojanā. Taṃ taṃ disābhāgaṃ gantvā passanti ce, pāṭekkāpattiyo payogagaṇanāya siyunti yojanā.

"The five" refers to the five beginning with the royal residence. Only one pācittiya offense is explained—this is the meaning. If they go to see each directional section, there are individual offenses according to the number of efforts—this is the explanation.

2281. Gamanabāhullena āpattibāhullaṃ pakāsetvā gīvāparivattanasaṅkhātena payogabāhullenāpi āpattibāhullaṃ pakāsetumāha ‘‘payogabahutāyāpi, pācittibahutā siyā’’ti. Sabbatthāti yattha bhikkhuniyā pācittiyaṃ vuttaṃ, tattha sabbattha.

2281. Having shown the abundance of offenses due to the abundance of going, he now shows the abundance of offenses due to the abundance of effort, which consists of turning the neck, saying, "Due to much effort, there may be many pācittiya offenses." "In all cases" means wherever a pācittiya is stated for a bhikkhunī, in all those cases.

2282. ‘‘Avasesopi anāpattī’’ti padacchedo. Anāpatti ca kathāmaggo ca anāpattikathāmaggo, tesaṃ vinicchayo anāpattikathāmaggavinicchayo, ‘‘anāpatti ārāme ṭhitā passatī’’tiādiko (pāci. 981) anāpattivinicchayo ca aṭṭhakathāgato (pāci. aṭṭha. 981) avasesavinicchayo cāti attho. ‘‘Ārāme ṭhitā’’ti etena ajjhārāme rājāgārādīni karonti, tāni passantiyā anāpattīti ayamanāpattivāro dassito. Eteneva antoārāme tattha tattha gantvā naccādīni viya rājāgārādīnipi passituṃ labhatītipi siddhaṃ. Ādi-saddena ‘‘piṇḍapātādīnaṃ atthāya gacchantiyā magge honti, tāni passati, anāpatti. Rañño santikaṃ kenaci karaṇīyena gantvā passati, anāpatti. Kenaci upaddutā pavisitvā passati, anāpattī’’ti ete anāpattivārā saṅgahitā. Naccadassana…pe… sahāti samuṭṭhānādinā vinicchayena saha naccadassanasikkhāpadasadisova.

2282. The phrase division is 'The remainder is also non-offense.' The meaning is this: 'non-offense' and 'method of discussion' form 'the method of discussing non-offense'; the analysis of these is 'the analysis of the method of discussing non-offense'. This refers to the analysis of non-offense beginning with 'There is no offense for one who sees while standing in the monastery' (Pāc. 981), and the remaining analysis found in the commentary (Pāc. Aṭṭha. 981). By 'standing in the monastery,' the case of non-offense is shown for one who sees royal residences and so forth being built inside the monastery. By this alone, it is also established that one may go here and there within the monastery and see royal residences and so forth, just as with dancing, etc. The word "etc." includes these cases of non-offense: "When going for alms, etc., if they are on the way and one sees them, it is non-offense. If one goes to the king's presence for some business and sees them, it is non-offense. If one enters, being troubled by someone, and sees them, it is non-offense." The rule on seeing dancing... and so on, along with the analysis of origin, etc., is similar to the training rule on seeing dancing.

Paṭhamaṃ.

The first.

2283. Mānato [Pg.93] pamāṇato atītā apetā mānātītā, āsandī, taṃ. Vāḷehi upeto vāḷūpeto, pallaṅko, taṃ. ‘‘Āsandī nāma atikkantappamāṇā vuccatī’’ti vacanato heṭṭhā aṭṭaniyā vaḍḍhakihatthato uccatarapādo āyāmacaturasso mañcapīṭhaviseso āsandī nāma samacaturassānaṃ atikkantappamāṇānampi anuññātattā. ‘‘Pallaṅko nāma āharimehi vāḷehi kato’’ti (pāci. 984) vacanato pamāṇayuttopi evarūpo na vaṭṭati. Āharitvā yathānurūpaṭṭhāne ṭhapetabbavāḷarūpāni āharimavāḷā nāma, saṃharimavāḷarūpayuttoti vuttaṃ hoti. Mānātītaṃ āsandiṃ vā vāḷūpetaṃ pallaṅkaṃ vā sevantīnaṃ abhinisīdantīnaṃ, abhinipajjantīnañca yāsaṃ bhikkhunīnaṃ satthā pācittiyāpattiṃ āha.

2283. Exceeding the measure, beyond the standard, is 'mānātītā'; this refers to the bench (`āsandī`). Endowed with animal figures is 'vāḷūpeta'; this refers to the couch (`pallaṅka`). According to the statement, "A bench (`āsandī`) is called 'one that exceeds the prescribed measurement,'" an āsandī is a special kind of couch or seat with legs higher than eight carpenter's finger-breadths and a rectangular frame; it is so called because of the allowance regarding those that exceed the measure of square seats. According to the statement, "A couch is called one made with removable animal figures" (Pāc. 984), even one of proper measurement is not allowed if it is of this kind. Figures of animals that can be brought and placed in suitable positions are called 'removable animal figures'; it is said to be fitted with removable animal figures. The Teacher has declared a pācittiya offense for those bhikkhunīs who use a bench that exceeds the measurement or a couch that is endowed with animal figures, whether by sitting down or lying down upon them.

2284. Tāsaṃ nisīdanassāpi nipajjanassāpi payogabāhullavasena pācittiyānaṃ gaṇanā hoti iti evaṃ niddiṭṭhā evaṃ ayaṃ gaṇanā accantayasena anantaparivārena bhagavatā vuttāti yojanā. Ettha ca iccevanti nipātasamudāyo, iti-saddo nidassane, evaṃ-saddo idamatthe daṭṭhabbo.

2284. For them, due to the abundance of effort in both sitting and lying down, there is a counting of pācittiya offenses. Thus it is pointed out, and thus this reckoning was spoken by the Blessed One of supreme authority and endless retinue—this is the explanation. Here, `icceva` is a group of particles; the word `iti` is illustrative; the word `evaṃ` should be understood in the sense of 'this matter.'

2285. Pāde āsandiyā chetvāti āsandiyā pāde pamāṇato adhikaṭṭhānachindanena chetvā. Pallaṅkassa pāde vāḷakā pallaṅkavāḷakā, te hitvā apanetvā, anāpattīti sevantīnaṃ anāpatti.

2285. 'Having cut the legs of the bench' means having cut the legs of the bench by severing the part that exceeds the prescribed measurement. 'The animal figures of the couch' refers to the animal figures on its legs; having abandoned or removed them, there is no offense for those who use it.

Dutiyaṃ.

The second.

2286-7. Channanti khomādīnaṃ channaṃ, niddhāraṇe sāmivacanaṃ. Aññataraṃ suttanti niddhāritabbanidassanaṃ. Hatthāti hatthena, karaṇatthe cetaṃ nissakkavacanaṃ. Añcitanti hatthāyāmena ākaḍḍhitaṃ[Pg.94]. Tasminti tasmiṃ añchite suttappadese. Takkamhīti kantanasūcimhi. Veṭhiteti paliveṭhite.

2286-7. 'Of the six' means of the six kinds of thread, such as linen, etc.; it is the genitive case in the sense of specification. 'Any one thread' is an example of what is to be specified. 'By hand' means with the hand; this is the ablative case in the instrumental sense. 'Drawn' means pulled taut by the length of the hand. 'On that' refers to that drawn-taut section of the thread. 'On the takka' means on the spindle. 'Wrapped' means wrapped around.

Suttakantanato sabbapubbapayogesūti suttakantanato pubbesu kappāsavicinanādisabbapayogesu. Hatthavāratoti hatthavāragaṇanāya. Yathāha ‘‘kappāsavicinanaṃ ādiṃ katvā sabbapubbapayogesu hatthavāragaṇanāya dukkaṭa’’nti (pāci. aṭṭha. 988).

'In all preliminary efforts before the spinning of thread' means in all efforts prior to the spinning of thread, such as picking cotton and so forth. 'By hand-turn' means by the counting of hand-turns. As it is said: "Starting with cotton picking, in all preliminary tasks, there is a dukkaṭa offense for every count of hand-turns" (Pāc. Aṭṭha. 988).

2288. Kantitaṃ suttanti paṭhamameva kantitaṃ dasikasuttādiṃ. Puna kantantiyāti koṭiyā koṭiṃ saṅghāṭetvā puna kantantiyā.

2288. 'Spun thread' means thread spun for the first time, such as ten-ply thread and so forth. 'For one spinning again' means for one who spins again after joining end to end.

Tatiyaṃ.

The third.

2289. Taṇḍulānaṃ koṭṭanaṃ tu ādiṃ katvā gihīnaṃ veyyāvaccaṃ karontiyā sabbapubbapayogesu dukkaṭanti yojanā.

2289. The explanation is: Starting with the pounding of rice, for one performing services for householders, there is a dukkaṭa offense in all preliminary efforts.

2290. Yāguādisu nipphādetabbesu tadādhārāni bhājanāni gaṇetvāva pācittiṃ paridīpaye, khajjakādīsu rūpānaṃ gaṇanāya pācittiṃ paridīpayeti yojanā. Yāguādisūti ettha ādi-saddena bhattasūpādīnaṃ saṅgaho. Khajjakādīsūti ādi-saddena macchamaṃsādiuttaribhaṅgānaṃ saṅgaho.

2290. The explanation is: In the case of gruel and so forth that are to be prepared, one should declare a pācittiya offense by counting the vessels that are their receptacles. In the case of snacks and so forth, one should declare a pācittiya offense by counting the pieces. Here, in 'gruel and so forth,' by the word 'etc.' rice, soup, and so forth are included. In 'snacks and so forth,' by the word 'etc.' fish, meat, and other side dishes are included.

2291. ‘‘Sacepi mātāpitaro āgacchanti, yaṃkiñci bījaniṃ vā sammajjanidaṇḍaṃ vā kārāpetvā veyyāvaccakaraṭṭhāne ṭhapetvāva yaṃ kiñci pacituṃ vaṭṭatī’’ti aṭṭhakathāgataṃ vinicchayaṃ dassetumāha ‘‘sace’’tiādi. Saceti ettha ‘‘mātāpitaro āgacchantī’’ti seso. Attano evamāgatānaṃ mātāpitūnampi [Pg.95] kiñci kammaṃ akāretvā kiñci kammaṃ kātuṃ na vaṭṭatīti yojanā. Api-saddo sambhāvane, tena aññesaṃ kathāyeva natthīti dīpeti.

2291. To show the decision given in the commentary, he says 'if,' etc., quoting: "Even if parents come, only after having them do some work with a fan or a broomstick and placing it in the place of service, is it proper to cook anything." Here, in 'if,' the remainder of the phrase is 'parents come.' The explanation is that even for one's own parents who have come thus, it is not proper to do any work for them without first having them do some work. The particle `api` is in the sense of possibility; by that, it shows that there is no question of doing so for others.

2292-3. Saṅghassa yāgupāne veyyāvaccaṃ karontiyā anāpattīti yojanā. ‘‘Saṅghabhattepī’’tiādīsupi eseva nayo. Attano veyyāvaccakarassa vāti sambandho. Yathāha ‘‘yāgupāneti manussehi saṅghassatthāya kariyamāne yāgupāne vā saṅghabhatte vā tesaṃ sahāyikabhāvena yaṃ kiñci pacantiyā anāpatti. Cetiyapūjāya sahāyikā hutvā gandhamālādīni pūjeti, vaṭṭatī’’ti (pāci. aṭṭha. 993).

2292–93. The explanation is: there is no offense for one performing a service at the Sangha’s provision of gruel. The same principle applies to “Sangha meals,” and so on. The connection is: or for one’s own attendant. As it is said: “Regarding the provision of gruel: when gruel or a Sangha meal is being prepared by people for the Sangha’s sake, there is no offense for assisting them by cooking whatever is needed. Being an assistant for the worship at a shrine, she may offer perfumes, garlands, and so on; it is permissible” (Pāc. Aṭṭha. 993).

Catutthaṃ.

The Fourth.

2294. ‘‘Yā pana bhikkhunī ‘ehāyye imaṃ adhikaraṇaṃ vūpasamehī’ti vuccamānā ‘sādhū’ti paṭissuṇitvā sā pacchā anantarāyikinī neva vūpasameyya na vūpasamāya ussukkaṃ kareyya, pācittiya’’nti (pāci. 995) sikkhāpadassa vinicchayaṃ dassetumāha ‘‘pācitti dhuranikkhepe’’tiādi. Dhuranikkhepeti na dāni taṃ vūpasamessāmi, aññāhi vā na vūpasamāpessāmī’’ti evaṃ dhurassa ussāhassa nikkhepe pācittīti yojanā. Cīvarasibbane yathā pañcāhaparihāro labbhati, idha pana tathā ekāhampi parihāro na labbhatīti yojanā.

2294. “Whatever bhikkhunī, being told, ‘Come, venerable one, settle this legal issue,’ and having agreed, saying, ‘Very well,’ should later, being without any obstacle, neither settle it nor make an effort to settle it, it is an offense of expiation” (Pāc. 995). To show the legal decision on this training rule, it is said: “An offense of expiation for abandoning the burden,” and so on. “Abandoning the burden” means: “Now I will not settle it, nor will I have it settled by others.” The explanation is: in this way, there is an offense of expiation for abandoning the burden, the effort. Just as in the sewing of a robe a five-day exemption is obtained, here, however, not even a one-day exemption is obtained.

2295. Sesanti ‘‘dhuraṃ nikkhipitvā pacchā vinicchinantī āpattiṃ āpajjitvāva vinicchinātī’’tiādikaṃ vinicchayajātaṃ. Tattha cīvarasibbane vuttanayeneva veditabbanti yojanā.

2295. The rest means the collection of legal decisions, such as: “Having abandoned the burden, if she later makes a legal decision, she makes that decision only after having incurred an offense,” and so on. The explanation is: in that case, it should be understood by the same method as was stated in the case of sewing a robe.

Pañcamaṃ.

The Fifth.

2296-7. Yā [Pg.96] pana bhikkhunī gihīnaṃ vā sahadhammike ṭhapetvā aññesaṃ paribbājakaparibbājikānaṃ vā dantaponodakaṃ vinā aññaṃ yaṃ kiñci ajjhoharaṇīyaṃ khādanīyaṃ, bhojanīyaṃ vā kāyena vā kāyapaṭibaddhena vā nissaggiyena vā dadāti, tassā pācittiyaṃ hotīti yojanā.

2296–97. The explanation is: Whatever bhikkhunī, having set aside fellow practitioners, gives any kind of consumable—hard food or soft food—to householders, or to male or female wanderers of other sects, with her body, with something connected to her body, or with something to be forfeited, except for a tooth-cleaner and water, for her it is an offense of expiation.

2298-9. Idha imasmiṃ sikkhāpade muninā dantakaṭṭhodake dukkaṭaṃ vuttanti yojanā. Yā pana bhikkhunī kāyādīhi sayaṃ na deti aññena dāpeti, tassā ca kāyādīhi adatvā bhūmiyaṃ nikkhipitvā dentiyāpi yā bāhiralepaṃ vā deti, tassāpi ummattikāya ca na doso anāpattīti yojanā.

2298–99. The explanation is: Here, in this training rule, it was stated by the Sage that in the case of a tooth-cleaner and water, there is an offense of wrong-doing. Furthermore, the explanation is: for a bhikkhunī who does not give it herself with her body and so on, but has another give it; and for one who, not giving it with her body and so on, gives it by placing it on the ground; and for one who gives an external ointment; and for one who is insane, there is no fault, no offense.

Chaṭṭhaṃ.

The Sixth.

2300-1. Āvasathacīvaranti ‘‘utuniyo bhikkhuniyo paribhuñjantū’’ti dinnaṃ cīvaraṃ. Yā bhikkhunī yaṃ ‘‘āvasathacīvara’’nti niyamitaṃ cīvaraṃ, taṃ catutthe divase dhovitvā antamaso utuniyā sāmaṇerāya vā adatvā sace paribhuñjeyya, tassā pācittiyaṃ vuttanti yojanā. Tikapācittiyaṃ siyāti ‘‘anissajjite anissajjitasaññā…pe… vematikā…pe… nissajjitasaññā paribhuñjati, āpatti pācittiyassā’’ti (pāci. 1006) vuttaṃ pācittiyaṃ hotīti yojanā.

2300–01. A “lodging robe” is a robe given with the words, “Let the bhikkhunīs in residence use it.” The explanation is: if a bhikkhunī, having washed a robe designated as a “lodging robe” on the fourth day, should use it without giving it even to a resident female novice, for her a pācittiya offense is stated. The explanation is: there would be a triple pācittiya: the pācittiya that is stated, “If she uses it when it is not relinquished, perceiving it as not relinquished… or being in doubt… or perceiving it as relinquished, it is an offense of expiation” (Pāc. 1006).

2302-3. Tasmiṃ cīvare nissajjite anissajjitasaññāya vā vematikāya vā tassā bhikkhuniyā dvikadukkaṭaṃ vuttanti yojanā. Aññāsaṃ utunīnaṃ abhāve adatvāpi paribhuñjantiyā anāpatti. Puna pariyayeti puna utunivāre yathākālaṃ paribhuñjantiyā anāpatti. Acchinnacīvarādīnañca anāpattīti yojanā. Pariyayeti gāthābandhavasena rassattaṃ[Pg.97]. Acchinnacīvarādīnanti ettha ādi-saddena naṭṭhacīvarādīnaṃ saṅgaho. Āpadāsupīti mahagghacīvaraṃ sarīrato mocetvā suppaṭisāmitampi corā haranti, evarūpāsu āpadāsu paribhuñjantiyā anāpattīti yojanā.

2302–03. The explanation is: When that robe has been relinquished, if that bhikkhunī perceives it as not relinquished or is in doubt, for her a double offense of wrong-doing is stated. In the absence of other bhikkhunīs in residence, there is no offense for using it even without giving it. Again, in turn: there is no offense for using it at the proper time during the next turn of residence. And there is no offense regarding robes that are not stolen, and so on. The word “pariyayeti” is shortened for the sake of the verse meter. In the phrase “robes that are not stolen, and so on,” the word “and so on” includes lost robes, etc. “In emergencies also”: for instance, when thieves steal an expensive robe even though it has been taken off the body and well stored; in such emergencies, there is no offense for using it.

Sattamaṃ.

The Seventh.

2304. Sakavāṭakaṃ vihāranti kavāṭabandhavihāraṃ, dvārakavāṭayuttaṃ suguttasenāsananti vuttaṃ hoti. Rakkhanatthāya adatvāti ‘‘imaṃ jaggeyyāsī’’ti evaṃ anāpucchitvā.

2304. A “dwelling with its own door-panel” means a dwelling with a door-bolt; it means a well-guarded lodging equipped with a door and door-panel. “Without giving it for protection” means without having asked, saying, “You should watch over this.”

2305-6. ‘‘Hoti pācittiyaṃ tassā, cārikaṃ pakkamantiyā’’ti vuttameva pakāsetumāha ‘‘attano gāmato’’tiādi. Attano gāmatoti attano vasanakagāmato. Tathā itarassāti aparikkhittassa vihārassa parikkhepaṃ upacāraṃ. Tantiādipadattaye bhummatthe upayogavacanaṃ veditabbaṃ. Parikkhittassa vihārassa parikkhepe paṭhamena padena samatikkante dukkaṭaṃ, tathā itarassa aparikkhittassa vihārassa tasmiṃ upacāre atikkante dukkaṭaṃ. Dutiyena padena parikkhepe, upacāre samatikkantamatte pācittīti yojanā.

2305–06. To clarify what was stated, “There is an offense of expiation for her when she departs on tour,” it is said, “From her own village,” and so on. “From her own village” means from the village of her residence. Similarly, “of the other” refers to the boundary, the precincts, of an unenclosed monastery. In the three terms beginning with “tanti,” the instrumental case should be understood in the sense of the locative. The explanation is: when the boundary of an enclosed monastery is crossed with the first step, there is an offense of wrong-doing; similarly, for the other, an unenclosed monastery, when its precincts are crossed, there is an offense of wrong-doing. When the boundary or the precincts have been crossed with the second step, there is an offense of expiation.

2307. Akavāṭabandhanasmiṃ kavāṭabandharahite vihāre tathā anissajjantiyā dukkaṭaṃ paridīpitaṃ. Jaggikaṃ alabhantiyāti ettha ‘‘pariyesitvā’’ti seso. Jaggikanti vihārapaṭijaggikaṃ.

2307. In a dwelling without a door-bolt—that is, in a monastery lacking a door-bolt—a dukkaṭa offense is indicated for one who does not relinquish it in that way. Regarding “not obtaining a caretaker,” here the ellipsis should be understood as “after having searched.” A “caretaker” means one who looks after the monastery.

2308. Āpadāsūti raṭṭhe bhijjante āvāse chaḍḍetvā gacchanti, evarūpāsu āpadāsu. Gilānāyāti vacībhedaṃ kātuṃ asamatthāyāti.

2308. “In emergencies” means in such emergencies as when the country is breaking up and people abandon their dwellings and flee. “For one who is sick” means for one who is unable to make a verbal declaration.

Aṭṭhamaṃ.

The Eighth.

2309-10. Hatthī [Pg.98] ca asso ca ratho ca hatthiassarathā, te ādi yesaṃ te hatthiassarathādayo, tehi. Ādi-saddena dhanu tharūti padadvayaṃ gahitaṃ. Saṃyuttanti yathāvuttehi hatthiassādipadehi saṃyojitaṃ, ‘‘hatthīnaṃ sippaṃ hatthisippa’’ntiādinā katasamāsanti attho, ‘‘hatthisippaṃ assasippaṃ rathasippaṃ dhanusippaṃ tharusippa’’nti evaṃ vuttaṃ yaṃ kiñci sippanti vuttaṃ hoti. Hatthisikkhādisippaṃ sandīpako gantho vaccavācakānaṃ abhedopacārena evaṃ vuttoti gahetabbaṃ. Teneva vakkhati ‘‘padādīnaṃ vasenidhā’’ti. Parūpaghātakaṃ mantāgadayogappabhedakaṃ kiñcīti paresaṃ antarāyakaraṃ khilanavasīkaraṇasosāpanādibhedaṃ āthabbaṇamantañca visayogādippabhedakañca yaṃ kiñci sippanti attho.

2309–10. “Elephants, horses, and chariots” are `hatthiassarathā`; those that have these as the beginning are `hatthiassarathādayo`; by them. By the word “and so on,” the two terms “bow” and “sword” are included. “Connected” means joined with the aforementioned terms “elephant,” “horse,” and so on; the meaning is that it is a compound made in the manner of “the skill of elephants is elephant-skill,” and so on. It means whatever skill is spoken of thus: “elephant-skill, horse-skill, chariot-skill, bow-skill, sword-skill.” It should be understood that a text which illuminates a skill, such as the training of elephants, is spoken of in this way through a metaphorical identification of the thing expressed with the word expressing it. For that very reason it will be said: “here, by means of words, and so on.” “Whatever is harmful to others, divided into spells, medicines, and applications” means whatever skill is harmful to others, divided into such things as impaling, subjugating, and causing to wither, and Atharvaṇa spells, and divided into such things as the application of poison.

Ettha ca khilanamanto nāma dārusārakhilaṃ mantetvā pathaviyaṃ pavesetvā māraṇamanto. Vasīkaraṇamanto nāma paraṃ attano vase vattāpanakamanto. Sosāpanakamanto nāma parasarīraṃ rasādidhātukkhayena sukkhabhāvaṃ pāpanakamanto. Ādi-saddena videssanādimantānaṃ saṅgaho. Videssanaṃ nāma mittānaṃ aññamaññassa veribhāvāpādanaṃ. Idha imasmiṃ sāsane yā bhikkhunī hatthi…pe… kiñci yassa kassaci santike padādīnaṃ vasena pariyāpuṇeyya adhīyeyya ce, tassā pācittiyaṃ hotīti yojanā.

And here, the “impaling spell” is a killing spell wherein one enchants a stake of heartwood and drives it into the ground. The “subjugating spell” is a spell for bringing another under one’s own control. The “withering spell” is a spell for causing another’s body to become withered through the exhaustion of the elements such as vital fluid. By the word “and so on,” spells such as the alienating spell are included. “Alienation” is the causing of enmity between friends. The explanation is: here, in this Dispensation, whatever bhikkhunī should learn or study any skill concerning elephants… or whatever, from anyone, by means of words and so on, for her there is an offense of expiation.

2311. Lekheti likhitasippe. Dhāraṇāya cāti dhāraṇasatthe, yasmiṃ vuttanayena paṭipajjantā bahūnipi ganthāni dhārenti. Guttiyāti attano vā paresaṃ vā guttatthāya. Parittesu ca sabbesūti yakkhaparittacoravāḷādisabbesu parittesu ca.

2311. “In writing” means in the art of writing. “And for retention” means in the science of retention, by which method, if they practice as stated, they can retain many texts. “For protection” means for the purpose of protecting oneself or others. “And in all protective chants” means in all protective chants, such as those against yakkhas, thieves, wild beasts, and so on.

Navamaṃ.

The Ninth.

2312. Dasameti [Pg.99] ‘‘yā pana bhikkhunī tiracchānavijjaṃ vāceyya, pācittiya’’nti (pāci. 1018) samuddiṭṭhe dasamasikkhāpade. Idaṃ dasamasikkhāpadaṃ.

2312. In the tenth: in the tenth training rule which was declared as, “Whatever bhikkhunī should teach base arts, it is an offense of expiation” (Pāc. 1018). This is the tenth training rule.

Dasamaṃ.

The Tenth.

Cittāgāravaggo pañcamo.

The Cittāgāra Chapter, the fifth.

2313. Sabhikkhukaṃ ārāmanti yattha bhikkhū rukkhamūlepi vasanti, taṃ padesaṃ. Jānitvāti ‘‘sabhikkhuka’’nti jānitvā. Yaṃ kiñcīti bhikkhuṃ vā sāmaṇeraṃ vā ārāmikaṃ vā yaṃ kiñci.

2313. “A monastery with monks” means any place where monks dwell, even at the foot of a tree—that area. “Having known” means having known it as “with monks.” “Whatever” means a monk, a novice, a monastery attendant, or whatever.

2314-5. ‘‘Sabhikkhuko nāma ārāmo yattha bhikkhū rukkhamūlepi vasantī’’ti (pāci. 1025) vacanato āha ‘‘sace antamaso’’tiādi. Yā pana bhikkhunī antamaso rukkhamūlassapi anāpucchā sace parikkhepaṃ atikkāmeti, tassā paṭhame pāde dukkaṭaṃ, aparikkhitte tassa vihārassa upacārokkame vāpi bhikkhuniyā dukkaṭaṃ, dutiye pāde atikkāmite pācitti siyāti yojanā.

2314–15. Following the statement, “A monastery with monks is one where monks dwell even at the foot of a tree” (Pāc. 1025), it says, “if even…” and so on. The explanation is as follows: If a bhikkhunī, without asking permission, crosses the boundary even of a tree-root, for her first footstep there is a dukkaṭa offense. In stepping into the approach of that unenclosed monastery, there is also a dukkaṭa offense for the bhikkhunī. When the second footstep has crossed, there is a pācittiya offense.

2316. Abhikkhuke ārāme sabhikkhūti saññāya ubhosupi sabhikkhukābhikkhukesu ārāmesu jātakaṅkhāya sañjātavicikicchāya, vematikāyāti attho. Tassā āpatti dukkaṭaṃ hotīti yojanā.

2316. In a monastery without monks, with the perception that it has monks; or for one in whom doubt or perplexity has arisen concerning both monasteries with monks and those without monks—this is the meaning of “being in doubt.” The explanation is: For her, the offense is a dukkaṭa.

2317. Sīsānulokikā yā bhikkhunī gacchati, tassā ca anāpatti pakāsitāti yojanā. Evamuparipi. Tā bhikkhuniyo yattha sannipatitā honti, tāsaṃ santikaṃ ‘‘gacchāmī’’ti gacchati. Yathāha ‘‘yattha bhikkhuniyo paṭhamataraṃ [Pg.100] pavisitvā sajjhāyaṃ vā cetiyavandanādīni vā karonti, tattha tāsaṃ santikaṃ gacchāmīti gantuṃ vaṭṭatī’’ti (pāci. aṭṭha. 1027).

2317. For a bhikkhunī who goes looking straight ahead, no offense is declared—this is the explanation. The same applies in the preceding cases. She goes to the bhikkhunīs who are gathered in a place, thinking, “I will go to them.” As it is said: “Where bhikkhunīs have entered earlier and are reciting or paying homage to shrines and so on, it is allowable to go into their presence, thinking, ‘I will go’” (Pāc. Aṭṭha. 1027).

2318. ‘‘Santaṃ bhikkhuṃ anāpucchā’’ti vacaneneva abhikkhukaṃ ārāmaṃ kiñci anāpucchā pavisantiyā anāpattīti dīpitaṃ hoti. Ārāmamajjhato vā maggo hoti, tena gacchantiyāpi. Āpadāsūti yena kenaci upaddutā hoti, evarūpāsu āpadāsu pavisantiyā.

2318. By the very statement “without asking a monk who is present,” it is shown that for a bhikkhunī entering a monastery where there are no monks, without asking anyone, there is no offense. Or if there is a path through the middle of the monastery, it is also permissible for one going along it. “In calamities” means when she is afflicted by any kind of danger; for one entering in such calamities, there is no offense.

Paṭhamaṃ.

First.

2320. Akkoseyyāti dasannaṃ akkosavatthūnaṃ aññatarena sammukhā, parammukhā vā akkoseyya vā. Paribhāseyya vāti bhaya’massa upadaṃseyya vā. Tikapācittiyanti ‘‘upasampanne upasampannasaññā…pe… vematikā…pe… anupasampannasaññā akkosati vā paribhāsati vā, āpatti pācittiyassā’’ti (pāci. 1031) tikapācittiyaṃ vuttaṃ. Seseti anupasampanne. Tikadukkaṭaṃ tassā hotīti yojanā.

2320. “She might abuse” means she might abuse with one of the ten grounds for abuse, either in person or in absence. “Or she might revile” means she might threaten her. “A threefold pācittiya” means the threefold pācittiya stated thus: “In the case of an ordained person, whether she perceives them as ordained… or is in doubt… or perceives them as unordained, if she abuses or reviles, the offense is a pācittiya” (Pāc. 1031). “The rest” means in the case of an unordained person. For her, there is a threefold dukkaṭa—this is the explanation.

2321. ‘‘Purakkhatvā’’tiādīsu yaṃ vattabbaṃ, taṃ ‘‘abhisapeyyā’’ti (pāci. 875) vuttasikkhāpade vuttanayameva.

2321. Regarding “having placed in front,” and so on, what is to be said is the same as the method explained in the training rule on “one might curse” (Pāc. 875).

Dutiyaṃ.

Second.

2322-3. Saṅghanti bhikkhunisaṅghaṃ. Paribhāseyyāti ‘‘bālā etā, abyattā etā, netā jānanti kammaṃ vā kammadosaṃ vā kammavipattiṃ vā kammasampattiṃ vā’’ti (pāci. 1035) āgatanayena paribhāseyyāti attho. Itarāyāti ettha upayogatthe karaṇavacanaṃ. Ekaṃ bhikkhuniṃ vā sambahulā bhikkhuniyo [Pg.101] vā tatheva itaraṃ anupasampannaṃ vā paribhāsantiyā tassā dukkaṭaṃ paridīpitanti yojanā.

2322-3. “Saṅgha” means the Saṅgha of bhikkhunīs. “She might revile” means she might revile in the manner that has come down, saying, “These are foolish, these are incompetent, they do not know the formal act, or a fault in the act, or the failure of the act, or the success of the act” (Pāc. 1035). Regarding “the other,” here the instrumental case is used in the sense of application. The explanation is that for one who reviles a single bhikkhunī or several bhikkhunīs, or likewise another who is unordained, a dukkaṭa offense is shown.

Tatiyaṃ.

Third.

2324-6. Yā nimantanapavāraṇā ubhopi gaṇabhojanasikkhāpade (pāci. 217-219), pavāraṇasikkhāpade (pāci. 238-239) ca vuttalakkhaṇā, tāhi ubhohi nimantanapavāraṇāhi yā ca bhikkhunī sace nimantitāpi vā pavāritāpi vā bhaveyya, sā purebhattaṃ yāguñca yāmakālikādikālikattayañca ṭhapetvā yaṃ kiñci āmisaṃ yāvakālikaṃ ajjhoharaṇatthāya paṭiggaṇhāti ce, tassā gahaṇe dukkaṭaṃ siyā, ajjhohāravasena ettha imasmiṃ sikkhāpade pācitti paridīpitāti yojanā.

2324-6. The characteristics of both invitation (nimantanā) and formal invitation (pavāraṇā) are stated in the training rule on group meals (Pāc. 217-219) and the training rule on formal invitation (Pāc. 238-239). The explanation is as follows: If a bhikkhunī, having been either invited or formally invited, should, before the main meal, accept any yāvakālika edible for the purpose of consuming it—setting aside gruel and the three kinds of time-limited items beginning with yāmakālika—for her there would be a dukkaṭa offense in the act of accepting. By means of consuming it, a pācittiya offense is shown here in this training rule.

Ettha ca nimantitā nāma ‘‘pañcannaṃ bhojanānaṃ aññatarena bhojanena nimantitā’’ti gaṇabhojanasikkhāpade vuttalakkhaṇā. Pavāraṇā ca ‘‘pavārito nāma asanaṃ paññāyati, bhojanaṃ paññāyati, hatthapāse ṭhito abhiharati, paṭikkhepo paññāyatī’’ti pavāraṇasikkhāpade vuttalakkhaṇāti veditabbā.

Here, “invited” (nimantitā) has the characteristic stated in the group-meal training rule: “invited with one of the five kinds of food.” And “formally invited” (pavārito) should be understood by the characteristic stated in the training rule on formal invitation: “staple food is apparent, relish food is apparent, someone standing within arm’s reach offers it, and a refusal is apparent.”

2327. Kālikāni ca tīṇevāti yāmakālikādīni tīṇi kālikāni eva.

2327. And the three time-limited items are precisely the three beginning with yāmakālika.

2328-9. Nimantitapavāritānaṃ dvinnaṃ sādhāraṇāpattiṃ dassetvā anāpattiṃ dassetumāha ‘‘nimantitā’’tiādi. Idha imasmiṃ sāsane yā pana bhikkhunī nimantitā appavāritā sace yāguṃ pivati, vaṭṭati anāpattīti attho. Sāmikassāti yena nimantitā, tassa nimantanasāmikasseva. Aññabhojananti [Pg.102] yena nimantitā, tato aññassa bhojanaṃ. Sace sā bhuñjati, tathā vaṭṭatīti yojanā.

2328-9. Having shown the common offense for both the invited and the formally invited, to show what constitutes no offense, it says, “if invited,” and so on. Here, in this teaching, if a bhikkhunī who is invited but not formally invited drinks gruel, it is allowable; there is no offense—this is the meaning. “Of the owner” means of the very owner of the invitation, the one by whom she was invited. “Other food” means food from someone other than the one by whom she was invited. If she eats that, it is likewise allowable—this is the explanation.

Kālikāni ca tīṇevāti yāmakālikādīni tīṇi kālikāneva. Paccaye satīti pipāsādipaccaye sati.

And the three time-limited items are precisely the three beginning with yāmakālika. “When there is a condition” means when there is a condition such as thirst.

2330. Imassa sikkhāpadassa idaṃ samuṭṭhānaṃ addhānena tulyanti yojanā. Pavāritāya, appavāritāya vā nimantitāya vasena kiriyākiriyataṃ dassetumāha ‘‘nimantitā’’tiādi. Nimantitā pana sāmikaṃ anāpucchā bhuñjati ce, tassā vasena idaṃ sikkhāpadaṃ kiriyākiriyaṃ hoti. Ettha bhuñjanaṃ kriyaṃ. Sāmikassa anāpucchanaṃ akriyaṃ.

2330. The origin of this training rule is explained as being similar to that of the rule on journeys. To show that it involves both action and non-action, depending on whether one is formally invited, not formally invited, or invited, it says, “if invited,” and so on. If a bhikkhunī who has been invited eats without asking the owner, on account of that this training rule involves both action and non-action. Here, eating is the action; not asking the owner is the non-action.

2331. ‘‘Kappiyaṃ kārāpetvā’’tiādiṃ pavāritameva sandhāyāha. Yā yadi paribhuñjati, tassā ca pācitti siyā kiriyato hotīti yojanā. Siyāti avassaṃ. Pavāraṇasikkhāpade vuttanayena kappiyaṃ kāretvā vā akārāpetvā vā paribhuñjantiyā tassā paribhogeneva iminā sikkhāpadena avassaṃ āpatti hotīti attho.

2331. The phrase “having had it made allowable,” and so on, is said with reference only to one who has been formally invited. The explanation is that if she consumes it, a pācittiya offense would arise from the action. “Would arise” means certainly. The meaning is that, according to the method stated in the training rule on formal invitation, whether she has it made allowable or not, if she consumes it, she certainly incurs an offense by this training rule through the very act of consuming.

Catutthaṃ.

Fourth.

2332. ‘‘Yā pana bhikkhunī kulamaccharinī assa, pācittiya’’nti (pāci. 1043) imasmiṃ sikkhāpade vinicchayaṃ dassetumāha ‘‘bhikkhunīna’’ntiādi. Kulasantike bhikkhunīnaṃ avaṇṇaṃ vadantiyā pācittīti sambandho, kulassa santike ‘‘bhikkhuniyo dussīlā pāpadhammā’’ti bhikkhunīnaṃ avaṇṇaṃ bhāsantiyāti attho. Kulassāvaṇṇanaṃ vāpīti ‘‘taṃ kulaṃ assaddhaṃ appasanna’’nti bhikkhunīnaṃ santike kulassa avaṇṇaṃ aguṇaṃ vadantiyā pācittīti sambandho.

2332. To show the legal decision for this training rule, “Whatever bhikkhunī should be possessive about a family, it is a pācittiya offense” (Pāc. 1043), it begins, “of bhikkhunīs,” and so on. The connection is that there is a pācittiya offense for one who speaks dispraise of bhikkhunīs in the presence of a family; the meaning is speaking dispraise of bhikkhunīs in the presence of the family, saying, “The bhikkhunīs are immoral, of evil character.” Or also the dispraising of a family: the connection is that there is a pācittiya offense for one who speaks dispraise, the bad qualities, of a family in the presence of bhikkhunīs, saying, “That family is faithless, not devout.”

2333. Santaṃ [Pg.103] bhāsantiyā dosanti amaccharāyitvā kulassa vā bhikkhunīnaṃ vā santaṃ dosaṃ ādīnavaṃ kathentiyā.

2333. “A fault for speaking of what is true” means for one who, without being possessive, speaks of an existing fault or drawback of a family or of the bhikkhunīs.

Pañcamaṃ.

Fifth.

2334-5. Ovādadāyakoti aṭṭhahi garudhammehi ovādaṃ dento. Vassaṃ upagacchantiyāti vassaṃ vasantiyā.

2334-5. “Giver of exhortation” means one who gives exhortation in accordance with the eight weighty rules. “Entering the rains” means for one dwelling during the rains.

2336. Bhikkhūti ovādadāyakā bhikkhū.

2336. “Bhikkhus” means bhikkhus who are givers of exhortation.

Chaṭṭhaṃ.

Sixth.

2338. Yā sā bhikkhunī vassaṃ vutthā purimaṃ vā pacchimaṃ vā temāsaṃ vutthā tato anantaraṃ ubhatosaṅghe bhikkhunisaṅghe ca bhikkhusaṅghe ca ‘‘nāhaṃ pavāressāmī’’ti dhuraṃ nikkhipati ceti yojanā.

2338. The explanation is as follows: That bhikkhunī who has completed the rains residence, having dwelt for either the first or the later three-month period, immediately thereafter lays down her responsibility in both Saṅghas—the Saṅgha of bhikkhunīs and the Saṅgha of bhikkhus—thinking, “I will not perform the Pavāraṇā.”

Sattamaṃ.

Seventh.

2341. Ovādādīnamatthāyāti aṭṭhagarudhammassavanādīnamatthāya. Ādi-saddena uposathapucchanapavāraṇānaṃ gahaṇaṃ.

2341. “For the purpose of exhortation, and so on” means for the purpose of hearing the eight weighty rules, and so on. By the word “and so on,” the asking about the Uposatha and the Pavāraṇā are included.

2342. Ovādādīnamatthāya agamanena akriyaṃ. Kāyikanti kāyakammaṃ.

2342. By not going for the purpose of exhortation, and so on, it is non-action. “Bodily” means bodily action.

Aṭṭhamaṃ.

Eighth.

2343. ‘‘Anvaddhamāsaṃ bhikkhuniyā bhikkhusaṅghato dve dhammā paccāsīsitabbā uposathapucchanañca ovādūpasaṅkamanañca, taṃ atikkāmentiyā pācittiya’’nti (pāci. 1059) imasmiṃ sikkhāpade vinicchayaṃ dassetumāha ‘‘na yācissāmī’’tiādi. Taṃ uttānatthameva.

2343. “Every half-month, a bhikkhunī should expect two things from the bhikkhu community: the asking of the Uposatha day and the approaching for exhortation. For one who transgresses this, there is an offense entailing expiation.” To show the legal decision in this training rule, it is said, “I will not request,” and so on. The meaning of this is clear.

Navamaṃ.

Ninth.

2346-7. Pasākho [Pg.104] nāma nābhiyā heṭṭhā, jāṇumaṇḍalānaṃ upari padeso. Tathā hi yasmā rukkhassa sākhā viya ubho ūrū pabhijjitvā gatā, tasmā so pasākhoti vuccati, tasmiṃ pasākhe. Sañjātanti uṭṭhitaṃ. Gaṇḍanti yaṃ kiñci gaṇḍaṃ. Rudhitanti yaṃ kiñci vaṇaṃ. Saṅghaṃ vāti bhikkhunisaṅghaṃ vā. Gaṇaṃ vāti sambahulā bhikkhuniyo vā. Ekenāti ettha ‘‘purisenā’’ti seso, sahatthe idaṃ karaṇavacanaṃ. Yathāha ‘‘purisena saddhiṃ ekenekā’’ti. Purisoti ca manussapurisova gahetabbo.

2346-7. ‘The fork’ is the region below the navel and above the kneecaps. For, because the two thighs have gone forth having split apart like the branches of a tree, it is therefore called ‘the fork.’ In that fork. ‘Arisen’ means having sprung up. ‘A boil’ means any kind of boil. ‘A sore’ means any kind of wound. ‘The Sangha’ means the Bhikkhunī Sangha. ‘A group’ means many bhikkhunīs. In ‘by one,’ ‘by a man’ is to be supplied; this is an instrumental case in the sense of accompaniment. As it is said, “one with one man.” And ‘a man’ should be understood as only a human male.

Dhovāti ettha ādi-atthe vattamānena iti-saddena ‘‘ālimpāpeyya vā bandhāpeyya vā mocāpeyya vā’’ti (pāci. 1063) sikkhāpadāgatānaṃ itaresaṃ tiṇṇaṃ saṅgaṇhanato ‘‘ālimpa bandha mocehī’’ti āṇattittayaṃ saṅgahitaṃ. Teneva vakkhati ‘‘dukkaṭāniccha pācittiyo cha cā’’ti.

Here, in the word ‘dhovāti’ (‘wash,’ etc.), by the word ‘iti’ which is used in the sense of ‘and so on,’ the other three items from the training rule (Pācittiya 59) are included—“have it smeared, or have it bound, or have it released”—thus encompassing the triad of commands: ‘Smear, bind, release!’ For this reason, it will be said: “Dukkaṭas for unwillingness, and six pācittiyas.”

Yā pana bhikkhunī pasākhe jātaṃ gaṇḍaṃ vā rudhitaṃ vā saṅghaṃ vā gaṇaṃ vā anāpucchitvā ekena purisena ekikā ‘‘bhinda phālehi dhova ālimpa bandha mocehī’’ti sabbāni kātabbāni āṇāpeti, tassā cha dukkaṭāni, katesu bhindanādīsu chasu kiccesu tassā cha pācittiyo hontīti yojanā.

The explanation is as follows: if a bhikkhunī, without having asked the Sangha or a group, being alone with a single man, commands all the necessary actions for a boil or a sore that has arisen on the fork, saying, “Break, split, wash, anoint, bind, release,” for her there are six dukkaṭa offenses. When the six tasks, beginning with breaking, are carried out, for her there are six pācittiya offenses.

2348-9. Etthāti gaṇḍe vā vaṇe vā. ‘‘Yaṃ kātabbaṃ atthi, taṃ sabbaṃ tvaṃ karohi’’iti sace evaṃ yā āṇāpetīti yojanā. Tassā ekāya āṇāpanavācāya cha dukkaṭāni ca pācittiyacchakkañceti dvādasāpattiyo siyunti yojanā.

2348-9. ‘Here’ means on a boil or a wound. The explanation is as follows: if she commands thus, “Whatever needs to be done, you do all of it.” For her, by that single utterance of command, there would be six dukkaṭa offenses and a set of six pācittiya offenses, thus twelve offenses.

2351. Āpucchitvā [Pg.105] vāti saṅghaṃ vā gaṇaṃ vā āpucchitvā. Dutiyanti dutiyikaṃ. Viññuṃ dutiyaṃ gahetvāpi vāti yojanā.

2351. ‘Or having asked’ means having asked the Sangha or a group. ‘Second’ means a companion. The explanation is: or even having taken a discerning person as a companion.

Dasamaṃ.

Tenth.

Ārāmavaggo chaṭṭho.

The Sixth Chapter: The Chapter on Monasteries.

2353. ‘‘Gaṇapariyesanādismi’’nti vattabbe chandānurakkhanatthaṃ niggahitāgamo. Gabbhininti āpannasattaṃ, kucchipaviṭṭhasattanti attho. Vuṭṭhāpentiyāti upasampādentiyā. Kammavācāhīti dvīhi kammavācāhi.

2353. When ‘gaṇapariyesanādismiṃ’ should be said, the augment ‘ṇha’ is for the purpose of preserving the meter. ‘Pregnant’ means one who has conceived a being, that is, a being has entered her womb. ‘Causing to be ordained’ means causing to be fully ordained. ‘By formal acts’ means by two formal acts.

2354-5. Kammavācāya osāneti tatiyakammavācāya pariyosāne, yyakārappatteti attho. Gabbhinisaññāya na ca gabbhiniyāti agabbhiniyā gabbhinisaññāya ca. Ubho sañjātakaṅkhāyāti ubhosu samuppannasaṃsayāya, gabbhiniyā, agabbhiniyā ca vematikāyāti attho. Gāthābandhavasenettha su-saddalopo. Tathā vuṭṭhāpentiyā upajjhāyāya āpatti dukkaṭaṃ hotīti yojanā. Ācariniyā tassāti upajjhāyā gabbhiniṃ vuṭṭhāpeti, tassā kammavācaṃ sāventiyā ācariniyā ca. Gaṇassāti upajjhāyācarinīhi aññassa bhikkhunigaṇassa ca. Tathā dukkaṭaṃ dīpitanti yojanā.

2354-5. ‘At the conclusion of the formal act’ means at the end of the third formal act, that is, when it has reached the optative ending. ‘With the perception of her being pregnant, but she is not pregnant’ means with the perception of a non-pregnant woman as pregnant. ‘Doubt having arisen in both’ means uncertainty has arisen in both cases, that is, being doubtful regarding both a pregnant woman and a non-pregnant woman. Here, due to the verse form, the word ‘su-’ is elided. The explanation is: similarly, for the preceptor who is ordaining, the offense is a dukkaṭa. ‘For her teacher’ means: if the preceptor ordains a pregnant woman, also for the teacher who recites the formal act. ‘For the group’ means for the group of bhikkhunīs other than the preceptor and teacher. The explanation is: thus a dukkaṭa is shown.

2356. ‘‘Dvīsu agabbhinisaññāyā’’ti padacchedo. Dvīsūti gabbhiniyā, agabbhiniyā ca.

2356. The word division is ‘dvīsu agabbhinisaññāya’ (in two cases, with the perception of a non-pregnant woman). ‘In two’ means concerning a pregnant woman and a non-pregnant woman.

Paṭhamaṃ.

First.

2357. Dutiyeti ‘‘yā pana bhikkhunī pāyantiṃ vuṭṭhāpeyya, pācittiya’’nti (pāci. 1073) sikkhāpade. Imasmiṃ sikkhāpade pāyantī [Pg.106] nāma mātā vā hoti dhāti vāti ayaṃ viseso.

2357. ‘Second’ refers to the training rule: “Whatever bhikkhunī should ordain a nursing woman, it is a pācittiya offense” (Pācittiya 62). In this training rule, a ‘nursing woman’ is either a mother or a wet nurse; this is the distinction.

Dutiyaṃ.

Second.

2358. Yā pana bhikkhunī dve vassāni chasu dhammesu asikkhitasikkhaṃ sikkhamānaṃ sace vuṭṭhāpeyya, pācitti siyāti yojanā. Tattha dve vassānīti pavāraṇavasena dve saṃvaccharāni. Chasu dhammesūti pāṇātipātāveramaṇiādīsu vikālabhojanāveramaṇipariyosānesu chasu dhammesu. Asikkhitasikkhanti ‘‘pāṇātipātāveramaṇiṃ dve vassāni avītikkamma samādānaṃ samādiyāmī’’tiādinā (pāci. 1079) nayena anādinnasikkhāpadaṃ vā evaṃ samādiyitvāpi kupitasikkhaṃ vā. Sikkhamānaṃ tesu chasu dhammesu sikkhanato vā te vā sikkhāsaṅkhāte dhamme mānanato evaṃ laddhanāmaṃ anupasampannaṃ. Vuṭṭhāpeyyāti upasampādeyya. Āpatti siyāti paṭhamasikkhāpade vuttanayeneva kammavācāpariyosāne pācitti āpatti siyā, pācitti hotīti attho.

2358. The explanation is as follows: if a bhikkhunī should give full ordination to a trainee who is untrained in the training of the six rules for two years, it would be a pācittiya offense. Here, ‘two years’ means two years by way of the pavāraṇā ceremony. ‘In the six rules’ refers to the six rules beginning with abstaining from killing living beings and ending with abstaining from eating at the wrong time. ‘Untrained in the training’ means either not having undertaken the training rule according to the method, “I undertake the undertaking to abstain from killing living beings for two years without transgressing,” and so on, or having undertaken it thus, the training is broken. ‘Trainee’ refers to one who is not fully ordained who has received this name either from training in those six rules or from honoring those rules called ‘trainings.’ ‘Should give full ordination’ means to ordain. ‘There would be an offense’ means that, in the way stated in the first training rule, upon the completion of the formal act there would be a pācittiya offense; the meaning is it is a pācittiya.

2359. ‘‘Dhammakamme dhammakammasaññā vuṭṭhāpeti, āpatti pācittiyassa. Dhammakamme vematikā vuṭṭhāpeti, āpatti pācittiyassa. Dhammakamme adhammakammasaññā vuṭṭhāpeti, āpatti pācittiyassā’’ti evaṃ dhammakamme satthunā tikapācittiyaṃ vuttaṃ. ‘‘Adhammakamme dhammakammasaññā, āpatti dukkaṭassa. Adhammakamme vematikā āpatti dukkaṭassa. Adhammakamme adhammakammasaññā vuṭṭhāpeti, āpatti dukkaṭassā’’ti (pāci. 1082) evaṃ adhamme pana kammasmiṃ satthunā tikadukkaṭaṃ dīpitaṃ.

2359. “In a legitimate act, perceiving it as a legitimate act, she ordains: it is a pācittiya offense. In a legitimate act, being in doubt, she ordains: it is a pācittiya offense. In a legitimate act, perceiving it as an illegitimate act, she ordains: it is a pācittiya offense.” Thus, for a legitimate act, a triad of pācittiya offenses has been spoken by the Teacher. “In an illegitimate act, perceiving it as a legitimate act: it is a dukkaṭa offense. In an illegitimate act, being in doubt: it is a dukkaṭa offense. In an illegitimate act, perceiving it as an illegitimate act, she ordains: it is a dukkaṭa offense” (Pācittiya 63). Thus, for an illegitimate act, a triad of dukkaṭa offenses has been pointed out by the Teacher.

2360. Akhaṇḍato khaṇḍaṃ akatvā.

2360. Without breaking what is unbroken.

2361. Sace [Pg.107] upasampadāpekkhā pabbajjāya saṭṭhivassāpi hoti, tassā imā cha sikkhāyo dve vassāni avītikkamanīyā padātabbā, imā adatvā na kāraye neva vuṭṭhāpeyyāti yojanā.

2361. The explanation is as follows: if one seeking full ordination is even sixty years in the going forth, these six training rules must be given to her to be observed for two years without transgression. Without giving these, one should neither cause her to train nor give her full ordination.

Tatiyaṃ.

Third.

2362. Catutthe natthi vattabbanti vakkhamānavisesato aññaṃ vattabbaṃ natthīti yathāvuttanayamevāti adhippāyo. ‘‘Idhā’’tiādinā imasmiṃ sikkhāpade labbhamānavisesaṃ dasseti. Idha imasmiṃ sikkhāpade saṅghena sammataṃ taṃ sikkhamānaṃ vuṭṭhāpentiyā bhikkhuniyā anāpatti hotīti yojanā.

2362. In the fourth, ‘there is nothing to be said’ means that apart from the special case about to be mentioned, there is nothing else to say; the intention is that the procedure is as already stated. By ‘Here,’ and so on, he shows the special allowance obtainable in this training rule. The explanation is as follows: here, in this training rule, for a bhikkhunī who fully ordains a trainee approved by the Saṅgha, there is no offense.

2363. Dve vassāni chasu dhammesu sikkhitasikkhāya sikkhamānāya bhikkhunisaṅghena upasampadato paṭhamaṃ ñattidutiyāya kammavācāya yā vuṭṭhānasammuti dātabbā hoti, sā vuṭṭhānasammuti sace paṭhamaṃ adinnā hoti. Tattha tasmiṃ upasampadamāḷakepi padātabbāyevāti yojanā.

2363. The explanation is as follows: for a trainee who has trained in the six rules for two years, the consent to rise from training, which should be given by the Bhikkhunī Saṅgha before the full ordination by means of a formal act with a motion as the second part—if that consent to rise was not given beforehand, it should be given even on the ordination platform itself.

2364. Tatiyañcāti tatiyasikkhāpadañca. Catutthañcāti idaṃ catutthasikkhāpadañca. Paṭhamena samaṃ ñeyyanti paṭhamena sikkhāpadena samuṭṭhānādinā vinicchayena samānanti ñātabbaṃ. Catutthaṃ pana sikkhāpadaṃ vuṭṭhāpanasammutiṃ adāpetvā vuṭṭhāpanavasena kriyākriyaṃ hoti.

2364. ‘And the third’ means the third training rule. ‘And the fourth’ refers to this fourth training rule. ‘Should be known as the same as the first’ means it should be understood as similar to the first training rule in its judgment regarding origin, and so on. However, the fourth training rule, by way of ordaining without having obtained the consent for ordination, is either effective or ineffective.

Catutthaṃ.

Fourth.

2365. Gihigatanti purisantaragataṃ, purisasamāgamappattanti attho. Paripuṇṇadvādasavassā paripuṇṇā uttarapadalopena. Kiñcāpi na dosoti yojanā. Vuṭṭhāpentiyāti upajjhāyā hutvā upasampādentiyā.

2365. ‘Gihigatā’ means having gone to another man, that is, having attained association with a man. ‘Paripuṇṇadvādasavassā’ means fully twelve years, by elision of the latter part of the compound. The connection is: ‘even if... there is no fault.’ ‘Vuṭṭhāpentiyā’ means, having become a preceptor, ordaining.

2366. Sesanti [Pg.108] vuttaṃ. Asesena sabbaso.

2366. ‘The rest’ is as stated. ‘Asesena sabbaso’ means entirely, in every way.

Pañcamaṃ.

Fifth.

2368. Dukkhitaṃ sahajīvininti ettha ‘‘sikkhāpada’’nti seso. Tuvaṭṭakavaggasmiṃ ‘‘dukkhitaṃ sahajīvini’’nti imehi padehi yuttaṃ yaṃ sikkhāpadaṃ vuttaṃ, tena sikkhāpadena aṭṭhamaṃ samaṃ ñeyyaṃ, na visesatā viseso natthīti yojanā. Aṭṭhamanti ‘‘yā pana bhikkhunī sahajīviniṃ vuṭṭhāpetvā dve vassāni neva anuggaṇheyya na anuggaṇhāpeyya, pācittiya’’nti (pāci. 1108) vuttasikkhāpadaṃ. Tattha sahajīvininti saddhivihāriniṃ. Neva anuggaṇheyyāti sayaṃ uddesādīhi nānuggaṇheyya. Na anuggaṇhāpeyyāti ‘‘imissā ayye uddesādīni dehī’’ti evaṃ na aññāya anuggaṇhāpeyya. Pācittiyanti dhure nikkhittamatte pācittiyaṃ.

2368. In 'Dukkhitaṃ sahajīvininti,' the remainder is 'sikkhāpadaṃ.' The connection is as follows: In the Tuvaṭṭaka chapter, the training rule connected with the words 'dukkhitaṃ sahajīvini' is the one referred to; by that training rule, the eighth should be understood as the same, there being no difference in particular. 'Aṭṭhamanti' refers to the training rule stated as: 'Whatever bhikkhunī, having given ordination to a co-resident, for two years neither supports her nor has her supported, it is an offense entailing expiation' (Pāc. 1108). Therein, 'sahajīvininti' means a co-resident pupil. 'Neva anuggaṇheyyāti' means she herself does not support her with recitation and so on. 'Na anuggaṇhāpeyyāti' means she does not have another support her by saying, 'Venerable one, give this one recitation and so on.' 'Pācittiyanti' means it is an offense entailing expiation as soon as the duty is neglected.

Aṭṭhamaṃ.

The Eighth.

2369. Yā kāci bhikkhunī vuṭṭhāpitapavattiniṃ dve vassāni nānubandheyya ce, tassā pācitti pariyāputā kathitāti yojanā. Vuṭṭhāpetīti vuṭṭhāpitā, pavatteti susikkhāpetīti pavattinī, vuṭṭhāpitā ca sā pavattinī cāti vuṭṭhāpitapavattinī, upajjhāyāyetaṃ adhivacanaṃ, taṃ, upajjhāyaṃ. Nānubandheyyāti cuṇṇena, mattikāya, dantakaṭṭhena, mukhodakenāti evaṃ tena tena karaṇīyena upaṭṭhaheyya.

2369. The connection is: 'Whatever bhikkhunī does not attend for two years to the one who has given her ordination and training, for her, the offense entailing expiation is fully explained.' 'Vuṭṭhāpetīti' means 'she gives ordination,' thus 'vuṭṭhāpitā'; 'pavatteti' means 'she trains,' that is, 'she trains well,' thus 'pavattinī'; 'vuṭṭhāpitā ca sā pavattinī cāti' means 'she who has given ordination and is a trainer'—this is a designation for the preceptor, that is, the preceptor. 'Nānubandheyyāti' means she does not attend to her with washing powder, clay, toothwood, mouth-rinsing water, and so on, with these and other duties.

2370. ‘‘Dve vassāni ahaṃ nānubandhissāmī’’ti dhuraṃ nikkhipati ce, evaṃ dhure nikkhittamattasmiṃ pana tassā pācittiyaṃ siyāti yojanā.

2370. The connection is: If she abandons the duty, thinking, 'For two years I will not attend,' then as soon as the duty is abandoned, there is an offense entailing expiation for her.

2371. Yā [Pg.109] pana bhikkhunī upajjhāyaṃ bālaṃ vā alajjiṃ vā nānubandhati, tassā, gilānāya vā āpadāsu vā ummattikāya vā nānubandhantiyā na dosoti yojanā.

2371. The connection is: For a bhikkhunī who does not attend upon a preceptor who is foolish or shameless, there is no offense; or for one who does not attend upon her due to illness, emergencies, or insanity, there is no offense.

2372. Anupaṭṭhānena hotīti āha ‘‘akriyaṃ vutta’’nti.

2372. Because it occurs through non-attendance, he says, 'inaction is declared.'

Navamaṃ.

The Ninth.

2373-5. Yā kāci bhikkhunī sahajīviniṃ saddhivihāriniṃ vuṭṭhāpetvā upasampādetvā taṃ gahetvā antamaso chappañcayojanānipi na gaccheyya na caññaṃ āṇāpeyya ‘‘imaṃ, ayye, gahetvā gacchā’’ti aññañca na niyojeyya ce, dhure nikkhittamattasmiṃ ‘‘na dāni gacchissāmi, aññañca gahetvā gantuṃ na niyojessāmī’’ti ussāhe vissaṭṭhamatte tassā pācittiyaṃ siyāti yojanā.

2373-5. The connection is: Whatever bhikkhunī, having given the going forth and full ordination to a co-resident pupil, having taken her along, should not go even as far as five or six yojanas, nor command another, saying, 'Venerable one, take her and go,' nor appoint another; as soon as the duty is cast off, as soon as the effort is abandoned with the thought, 'Now I will not go, nor will I appoint another to take her and go,' for her there is an offense entailing expiation.

Antarāyasmiṃ sati vā dutiyaṃ alabhantiyā vā āpadāsu vā gilānāya vā ummattikāya vā na dosoti yojanā.

The connection is: When there is an obstacle, or for one who does not find a second companion, or in times of distress, or for one who is sick or insane, there is no offense.

Dasamaṃ.

The Tenth.

Gabbhinivaggo sattamo.

The Seventh Chapter, on Pregnant Women.

2376. Gihigatehi tīhevāti anantare gabbhinivagge gihigatapadayuttehi pañcamachaṭṭhasattamehi tīheva sikkhāpadehi. Sadisānīti idha vīsativassavacanañca kumāribhūtavacanañca tattha dvādasavassavacanañca gihigatavacanañca ṭhapetvā avasesehi vinicchayehi yathākkamaṃ sadisānevāti.

2376. 'Gihigatehi tīhevāti' means by the three training rules—the fifth, sixth, and seventh—in the immediately preceding Gabbhinī chapter, which are connected with the term 'gihigata' (householder). 'Sadisānīti' means that here, setting aside the statement about twenty years and the statement about being a maiden, and there, the statement about twelve years and the statement about being a householder, they are similar in due order regarding the remaining judgments.

2377. Mahūpapadāti mahā upapado yāsaṃ sikkhamānānaṃ tā mahūpapadā. Upapadaṃ nāma padānameva yujjati, na atthānanti [Pg.110] ‘‘yāsa’’nti aññapadena sikkhamānādipadānaṃ gahaṇaṃ, saddatthānamabhedopacārassa pana icchitattā sikkhamānapadagahitānamettha gahaṇaṃ veditabbaṃ, mahāsikkhamānāti vuttaṃ hoti. Āditoti ettha ‘‘vuttā’’ti seso, gabbhinivagge tissannaṃ gihigatānaṃ purimesu tatiyacatutthasikkhāpadesu āgatā dve sikkhamānāti attho. Gihigatāya ‘‘paripuṇṇadvādasavassā’’ti ca kumāribhūtāya ‘‘paripuṇṇavīsativassā’’ti ca vassavasena nānākaraṇassa vuttattā tāhi dvīhi mahāsikkhamānāya vassavaseneva nānākaraṇaṃ dassetumāha ‘‘gatā vīsativassāti, viññātabbā vibhāvinā’’ti, atikkantavīsativassā mahāsikkhamānā nāma hotīti attho.

2377. “Mahūpapadāti” means those probationers (sikkhamānā) whose qualification is great; they are called “mahūpapadā.” The term “upapada” is connected with words, not with meanings; thus, by the relative pronoun “yāsaṃ,” the words “sikkhamānā” and so on are taken. However, because a figurative identity of the word and its meaning is intended, it should be understood that here those designated by the word “sikkhamānā” are taken; thus, it means “mahāsikkhamānā” (great probationer). Regarding “āditoti” (from the beginning), the remainder “vuttā” (stated) is to be supplied. The meaning is: the two probationers mentioned in the third and fourth training rules, which precede the three rules concerning householders in the Gabbhinī chapter. Because for a householder it is stated “having completed twelve years” and for a maiden “having completed twenty years,” a distinction based on years being stated, in order to show the distinction for a “mahāsikkhamānā” also based on years, it says: “having reached twenty years—this should be understood by the discerning.” The meaning is that a “mahāsikkhamānā” is one who has passed twenty years of age.

2378. Tā dve mahāsikkhamānā sace gihigatā vā hontu, na ca purisagatā vā hontu, sammutiādisu kammavācāya ‘‘sikkhamānā’’ti vattabbāti yojanā. Ettha ca sammuti nāma ñattidutiyāya kammavācāya kātabbāya sikkhāya sammuti ceva vuṭṭhānasammuti ca. Ādi-saddena upasampadākammaṃ gahitaṃ.

2378. The connection is: These two great probationers, whether they are householders or not gone to a man, should be referred to as 'probationers' in the formal act for designation and the like. Here, 'designation' means both the designation for the training to be undertaken by a formal act with a motion as the second part, and the designation for ordination. By the word 'and the like,' the act of full ordination is included.

2379. Imāsaṃ dvinnaṃ sammutidānādīsu ñattiyā ca kammavācāya ca vattabbaṃ dassetvā idāni avattabbaṃ dassetumāha ‘‘na tā’’tiādi. Tā etā ubhopi mahāsikkhamānā ‘‘kumāribhūtā’’ti vā tathā ‘‘gihigatā’’ti vā kammavācāya na vattabbā yasmā, tasmā evaṃ vattuṃ na vaṭṭatīti yojanā. ‘‘Na vattabbā’’ti iminā tathā ce kammavācā vucceyya, taṃ kammaṃ kuppatīti dīpeti. Idha pana-saddo yasmā-padatthoti tadatthavasena yojanā dassitā.

2379. Having shown what should be stated in the motion and the formal announcement for these two in matters such as the giving of designation, now to indicate what should not be stated, it says, “Na tā…” etc. The connection is: Because these two great probationers should not be called “maiden” or “householder” in the formal act, therefore it is not proper to state it thus. By “should not be stated,” it indicates that if the formal act were spoken thus, that act would be invalid. Here, the word ‘pana’ has the meaning of ‘yasmā’ (because), and thus the connection is shown according to that meaning.

2380. Sammutinti [Pg.111] sikkhamānasammutiṃ. Dasavassāyāti ettha ‘‘gihigatāyā’’ti seso. Yathāha – ‘‘gihigatāya dasavassakāle sikkhāsammutiṃ datvā dvādasavassakāle upasampadā kātabbā’’ti (pāci. aṭṭha. 1119). Sesāsupīti ekādasavassakāle datvā terasavassakāle kātabbā, dvādasa, terasa, cuddasa, pannarasa, soḷasa, sattarasa, aṭṭhārasavassakāle sikkhāsammutiṃ datvā vīsativassakāle kātabbāti evaṃ aṭṭhārasavassapariyantāsu sesāsupi sikkhamānāsu. Ayaṃ nayoti ‘‘sammutiyā dinnasaṃvaccharato āgāmini dutiye saṃvacchare upasampādetabbā’’ti ayaṃ nayo. Teneva vuttaṃ ‘‘ekādasavassakāle datvā terasavassakāle kātabbā’’tiādi.

2380. 'Sammutinti' means the probationer's designation. Regarding 'dasavassāya' (at ten years), here the remainder is 'gihigatāya' (for a householder). As it is said: “For a householder, having given the training designation at the age of ten years, the full ordination should be performed at the age of twelve years” (Pāc. Aṭṭha. 1119). 'Sesāsupi' (in the remaining cases also) means: having given it at the age of eleven years, it should be performed at thirteen; at twelve, at fourteen; at thirteen, at fifteen; at fourteen, at sixteen; at fifteen, at seventeen; at sixteen, at eighteen; at seventeen, at nineteen; having given the training designation at the age of eighteen years, it should be performed at the age of twenty years—thus for the remaining probationers up to the limit of eighteen years. This is the method: “She is to be fully ordained in the second year following the year in which the designation was given.” For that reason it is said, “having given it at eleven years, it should be performed at thirteen years,” and so on.

2381. ‘‘Kumāribhūtā’’tipi ‘‘gihigatā’’tipi vattuṃ vaṭṭatīti aṭṭhakathāyaṃ vuttāti yojanā.

2381. The connection is: It is proper to say both 'maiden' and 'householder,' as stated in the commentary.

2382. Yā pana paripuṇṇavīsativassā sāmaṇerī ‘‘kumāribhūtā’’ti vuttā, sā kammavācāya ‘‘kumāribhūtā’’icceva vattabbā, aññathā pana na vattabbā ‘‘gihigatā’’ti vā ‘‘purisantaragatā’’ti vā na vattabbāti yojanā. Yathāha ‘‘kumāribhūtā pana ‘gihigatā’ti na vattabbā, ‘kumāribhūtā’icceva vattabbā’’ti.

2382. The connection is: However, a female novice who has completed twenty years and is said to be a 'maiden' should, in the formal act, be referred to only as 'maiden.' Otherwise, she should not be referred to as 'householder' or 'one who has gone to another man.' As it is said: "A 'maiden' should not be referred to as 'householder'; she should only be referred to as 'maiden.'"

2383. Etā tu pana tissopīti mahāsikkhamānā gihigatā, kumāribhūtāti vuttā pana etā tissopi. Api-saddena gihigatā kumāribhūtā dve sakasakanāmenāpi vattuṃ vaṭṭantīti dīpeti. ‘‘Kumāribhūtasikkhamānāyā’’ti pāḷiyaṃ avuttattā na vaṭṭatīti koci maññeyyāti [Pg.112] āha ‘‘na saṃsayo’’ti. Tathā vattabbatāhetudassanatthamāha ‘‘sikkhāsammutidānato’’ti.

2383. “Etā tu pana tissopīti” means: but these three are the great probationer, the householder, and the maiden. By the word ‘api’ (also), it indicates that it is proper to refer to the two, the householder and the maiden, also by their own respective names. Lest someone think that it is not proper because the term “maiden probationer” is not stated in the Pāli, it is said, “There is no doubt.” To show the reason why it should be stated thus, it is said, “Because of the giving of the training designation.”

Paṭhamadutiyatatiyāni.

The First, Second, and Third.

2384-5. Yā pana bhikkhunī ūnadvādasavassāva upasampadāvasena aparipuṇṇadvādasavassā eva sayaṃ upajjhāyā hutvā paraṃ sikkhamānaṃ sace vuṭṭhāpeti, pubbe vuttanayeneva gaṇapariyesanādidutiyānussāvanapariyosānesu āpannānaṃ dukkaṭānaṃ anantaraṃ kammavācānaṃ osāne tatiyānussāvanāya yyatārappattāya tassā pācitti paridīpitāti yojanā.

2384-5. Furthermore, should any bhikkhunī who is under twelve years of age by way of higher ordination—that is, not yet having completed twelve years—herself having become a preceptor, ordain another probationer, then, after the dukkaṭa offenses incurred during the search for a quorum, etc., up to the end of the second announcement, in the manner previously stated, at the conclusion of the formal acts, when the third announcement has reached its completion, a pācittiya is declared for her. This is the connection.

Catutthaṃ.

The fourth.

2386. Pañcameti ‘‘yā pana bhikkhunī paripuṇṇadvādasavassā saṅghena asammatā vuṭṭhāpeyya, pācittiya’’nti (pāci. 1142) sikkhāpade. Kāyacittavācācittakāyavācācittavasena tisamuṭṭhānaṃ. Kriyākriyanti vuṭṭhāpanaṃ kiriyaṃ, saṅghasammutiyā aggahaṇaṃ akiriyaṃ.

2386. The fifth: In the training rule, 'Whatever bhikkhunī, having completed twelve years, but not being authorized by the Saṅgha, should ordain, it is a pācittiya.' (Pāc. 1142). It arises from three sources: by way of body and mind, speech and mind, and body, speech, and mind. It is an offense of action and inaction: the act of ordaining is an action; the not receiving of the Saṅgha's authorization is an inaction.

Pañcamaṃ.

The fifth.

2387. Saṅghenāti bhikkhunisaṅghena. Upaparikkhitvāti alajjibhāvādiṃ upaparikkhitvā. Alaṃ tāvāti ettha ‘‘te ayye’’ti seso. Vāritāti ettha ‘‘sādhūti paṭissuṇitvā’’ti seso. ‘‘Alaṃ tāva te, ayye, upasampāditenā’’ti vāritā ‘‘sādhū’’ti paṭissuṇitvā ettha etasmiṃ pavāraṇe pacchā khīyati ‘‘ahameva nūna bālā, ahameva nūna alajjinī’’tiādinā avaṇṇaṃ pakāseti, dosatā pācittiyāpatti hotīti yojanā.

2387. 'By the Saṅgha' means by the Bhikkhunī Saṅgha. 'Having examined' means having examined for shamelessness and so forth. Regarding 'Enough for now,' here 'for you, venerable one,' is the remainder. Regarding 'Being forbidden,' here 'having agreed, saying, "Very well,"' is the remainder. If, having been forbidden with the words, 'Enough for now, venerable one, with your ordaining,' and having agreed, saying, 'Very well,' she later complains during this invitation ceremony, expressing dispraise with words such as, 'Surely I am a fool, surely I am shameless,' then due to this fault, she incurs a pācittiya offense. This is the connection.

2388. Chandadosādīhi [Pg.113] karontiyāti ettha ‘‘pakatiyā’’ti seso. Pakatiyā chandadosādīhi agatigamanehi nivāraṇaṃ karontiyā sace ujjhāyati, na dosoti yojanā.

2388. Regarding 'acting with favoritism, ill will, etc.,' here 'by nature' is the remainder. If one complains about those who, by nature, forbid her by going the wrong way through favoritism, ill will, and so forth, there is no fault. This is the connection.

Chaṭṭhaṃ.

The sixth.

2389-90. Laddhe cīvareti sikkhāmānāya ‘‘sace me tvaṃ, ayye, cīvaraṃ dassasi, evāhaṃ taṃ vuṭṭhāpessāmī’’ti vatvā yācite tasmiṃ cīvare laddhe. Pacchāti cīvaralābhato pacchā. Asante antarāyiketi dasannaṃ antarāyānaṃ aññatarasmiṃ antarāye avijjamāne. Vuṭṭhāpessāmināhanti ahaṃ taṃ na samuṭṭhāpessāmīti dhuranikkhepane tassā pācittiyaṃ hotīti yojanā.

2389-90. 'When a robe has been obtained' means: when that robe is obtained, having been requested after the bhikkhunī said to the probationer, 'Venerable one, if you give me a robe, then I will ordain you.' 'Afterward' means after obtaining the robe. 'Without any obstacle' means when none of the ten obstacles is present. 'I will not ordain you' means: upon her laying down the burden by saying, 'I will not ordain you,' she incurs a pācittiya offense. This is the connection.

2391. Idanti idaṃ sikkhāpadaṃ. Avuṭṭhāpanena akriyaṃ.

2391. 'This' means this training rule. Not ordaining is an inaction.

Sattamaṃ.

The seventh.

2392. Aṭṭhamanti ‘‘yā pana bhikkhunī sikkhamānaṃ ‘sace maṃ tvaṃ, ayye, dve vassāni anubandhissasi, evāhaṃ taṃ vuṭṭhāpessāmī’’tiādi (pāci. 1155) sikkhāpadaṃ. Navameti ‘‘yā pana bhikkhunī purisasaṃsaṭṭhaṃ kumārakasaṃsaṭṭhaṃ caṇḍiṃ sokāvāsaṃ sikkhamānaṃ vuṭṭhāpeyya, pācittiya’’nti (pāci. 1159) vuttasikkhāpade. ‘‘Vattabbaṃ natthī’’ti idaṃ saddatthavisesamantarena vinicchayassa suviññeyyattā vuttaṃ. Tenevāha ‘‘uttānamevida’’nti.

2392. The eighth is the training rule: 'Whatever bhikkhunī says to a probationer, "Venerable one, if you attend on me for two years, then I will ordain you," etc.' (Pāc. 1155). The ninth is the training rule: 'Whatever bhikkhunī should ordain a probationer who is associated with men, associated with boys, fierce, or an abode of sorrow, it is a pācittiya.' (Pāc. 1159). The phrase 'nothing need be said' is stated because the decision is easily understood without further explanation. For that reason, it is said, 'This is self-evident.'

Saddattho pana evaṃ veditabbo – purisasaṃsaṭṭhanti paripuṇṇavīsativassena purisena ananulomikena kāyavacīkammena saṃsaṭṭhaṃ. Kumārakasaṃsaṭṭhanti ūnavīsativassena kumārena tatheva saṃsaṭṭhaṃ. Caṇḍinti kodhanaṃ. Sokāvāsanti saṅketaṃ katvā [Pg.114] āgacchamānā purisānaṃ anto sokaṃ pavesetīti sokāvāsā, taṃ sokāvāsaṃ. Atha vā gharaṃ viya gharasāmikā, ayampi purisasamāgamaṃ alabhamānā sokaṃ āvisati, iti yaṃ āvisati, svāssā āvāso hotīti sokāvāsā. Tenevassa padabhājane ‘‘sokāvāsā nāma paresaṃ dukkhaṃ uppādeti, sokaṃ āvisatī’’ti (pāci. 1160) dvedhā attho vutto. Pācittiyanti evarūpaṃ vuṭṭhāpentiyā vuttanayeneva kammavācāpariyosāne upajjhāyāya pācittiyaṃ.

The meaning of the words, however, should be understood as follows: 'Associated with a man' means associated through unsuitable bodily and verbal conduct with a man who has completed twenty years of age. 'Associated with a boy' means associated in the same way with a boy under twenty years of age. 'Fierce' means prone to anger. 'Abode of sorrow' means that by making an arrangement, when men come, she causes sorrow to enter into them—thus, she is an abode of sorrow. Alternatively, like the mistress of a house, this one too, being unable to meet with men, enters into sorrow; thus, that which she enters becomes her abode—hence, 'abode of sorrow.' Therefore, in the word analysis for this, the meaning is stated in two ways: 'An abode of sorrow, it is said, causes suffering for others; she enters into sorrow.' (Pāc. 1160). 'A pācittiya' means that for the preceptor who ordains such a person, a pācittiya is incurred at the conclusion of the formal act, in the manner stated.

2393. ‘‘Natthi ajānantiyā’’ti pacchedo, sikkhamānāya purisasaṃsaṭṭhādibhāvaṃ ajānantiyāti attho.

2393. 'There is no offense for one who does not know' is the exception. The meaning is: for one who does not know that the probationer has the quality of being associated with a man and so forth.

Aṭṭhamanavamāni.

The eighth and ninth.

2394. Vijātamātarā vā janakapitarā vā sāminā pariggāhakasāminā vā nānuññātaṃ upasampadatthāya ananuññātaṃ taṃ sikkhamānaṃ vuṭṭhāpentiyā tassā pācittiyāpatti siyāti yojanā.

2394. The connection is as follows: for a bhikkhunī who ordains a probationer who has not been given permission for higher ordination by her birth mother, or her birth father, or her husband, or her owner, a pācittiya offense is incurred.

2395. Na bhikkhunāti bhikkhunā dvikkhattuṃ na pucchitabbaṃ, sakimeva pucchitabbanti vuttaṃ hoti. Yathāha ‘‘bhikkhunīhi dvikkhattuṃ āpucchitabbaṃ pabbajjākāle ca upasampadākāle ca, bhikkhūnaṃ pana sakiṃ āpucchitepi vaṭṭatī’’ti (pāci. aṭṭha. 1162).

2395. 'Not by a bhikkhu' means a bhikkhu should not ask twice; it is said that he should ask only once. As it is said: 'Bhikkhunīs should ask twice, at the time of going forth and at the time of higher ordination, but for bhikkhus, it is allowable even if they ask once.' (Pāc. aṭṭha. 1162).

2396-7. Atthitanti atthibhāvaṃ. Catūhi samuṭṭhāti, cattāri vā samuṭṭhānāni etassāti catusamuṭṭhānaṃ. Katamehi catūhi samuṭṭhātīti āha ‘‘vācato…pe… kāyavācāditopi cā’’ti. Kathaṃ vācādīhi catūhi samuṭṭhāti? Abbhānakammādīsu kenacideva karaṇīyena khaṇḍasīmāyaṃ nisinnā [Pg.115] ‘‘pakkosatha sikkhamānaṃ, idheva naṃ upasampādessāmā’’ti upasampādeti, evaṃ vācato samuṭṭhāti. ‘‘Upassayato paṭṭhāya upasampādessāmī’’ti vatvā khaṇḍasīmaṃ gacchantiyā kāyavācato samuṭṭhāti. Dvīsupi ṭhānesu paṇṇattiṃ jānitvā vītikkamaṃ karontiyā vācācittato, kāyavācācittato ca samuṭṭhāti. Upasampādanaṃ kriyaṃ, anāpucchanaṃ akriyaṃ.

2396-7. 'There is' means the state of existence. It arises from four, or it has four origins—thus it is 'of fourfold origin'. From which four does it arise? He says: 'from speech... and also from body, speech, etc.' How does it arise from the four, beginning with speech? In cases such as acts of rehabilitation, etc., when seated within an incomplete boundary due to some duty, one says, 'Summon the probationer; we will ordain her right here,' and ordains her—thus, it arises from speech. Or, saying, 'Starting from the residence, I will ordain her,' and while going to the incomplete boundary, it arises from body and speech. In both instances, for one who, knowing the regulation, transgresses, it arises from speech and mind, and from body, speech, and mind. The ordaining is an action; not asking permission is an inaction.

Dasamaṃ.

The tenth.

2398. Ettha imasmiṃ sāsane yā bhikkhunī pārivāsikena chandadānena sikkhamānaṃ sace vuṭṭhāpeti, tassā pācittiyaṃ siyāti yojanā. Tattha pārivāsikena chandadānenāti catubbidhaṃ pārivāsiyaṃ parisapārivāsiyaṃ, rattipārivāsiyaṃ, chandapārivāsiyaṃ, ajjhāsayapārivāsiyanti.

2398. Here, in this Dispensation, if a bhikkhunī ordains a probationer by means of a provisional consent, she incurs a pācittiya offense; this is the connection. Therein, 'by means of a provisional consent' refers to four kinds of provisionality: provisionality of the assembly, provisionality of the night, provisionality of consent, and provisionality of intention.

Tattha parisapārivāsiyaṃ nāma bhikkhū kenacideva karaṇīyena sannipatitā honti, atha megho vā uṭṭhahati, ussāraṇā vā karīyati, manussā vā ajjhottharantā āgacchanti, bhikkhū ‘‘anokāso ayaṃ, aññatra gacchāmā’’ti chandaṃ avissajjetvāva uṭṭhahanti. Idaṃ parisapārivāsiyaṃ. Kiñcāpi parisapārivāsiyaṃ, chandassa pana avissaṭṭhattā kammaṃ kātuṃ vaṭṭati.

Therein, provisionality of the assembly is as follows: bhikkhus have gathered for some business, but then a cloud arises, or a proclamation is made, or people come crowding in, and the bhikkhus rise up without having relinquished their consent, thinking, 'This is not the right occasion; let us go elsewhere.' This is provisionality of the assembly. Although it is a provisionality of the assembly, because consent has not been relinquished, it is permissible to perform the formal act.

Puna bhikkhū ‘‘uposathādīni karissāmā’’ti rattiṃ sannipatitvā ‘‘yāva sabbe sannipatanti, tāva dhammaṃ suṇissāmā’’ti ekaṃ ajjhesanti, tasmiṃ dhammakathaṃ kathenteyeva aruṇo uggacchati. Sace ‘‘cātuddasikaṃ uposathaṃ karissāmā’’ti nisinnā, ‘‘pannaraso’’ti kātuṃ vaṭṭati. Sace pannarasikaṃ kātuṃ [Pg.116] nisinnā, pāṭipade anuposathe uposathaṃ kātuṃ na vaṭṭati. Aññaṃ pana saṅghakiccaṃ kātuṃ vaṭṭati. Idaṃ pana rattipārivāsiyaṃ nāma.

Again, bhikkhus gather at night, thinking, 'We will perform the Uposatha and other duties.' Thinking, 'Until all have gathered, we will listen to the Dhamma,' they request one bhikkhu to speak. While he is giving the Dhamma talk, dawn breaks. If they had sat down intending to perform the fourteenth-day Uposatha, it is permissible to perform it as the fifteenth-day Uposatha. If they had sat down intending to perform the fifteenth-day Uposatha, it is not permissible to perform the Uposatha on the first day of the next fortnight, which is not an Uposatha day. However, it is permissible to perform other acts of the Saṅgha. This is called provisionality of the night.

Puna bhikkhū ‘‘kiñcideva abbhānādisaṅghakammaṃ karissāmā’’ti nisinnā honti, tatreko nakkhattapāṭhako bhikkhu evaṃ vadati ‘‘ajja nakkhattaṃ dāruṇaṃ, mā idaṃ kammaṃ karothā’’ti, te tassa vacanena chandaṃ vissajjetvā tattheva nisinnā honti, athañño āgantvā –

Again, bhikkhus are seated, intending to perform some formal act of the Saṅgha such as rehabilitation, but then a bhikkhu skilled in astrology says, 'Today the constellation is inauspicious; do not perform this act.' They relinquish their consent based on his words and remain seated. Then another arrives and—

‘‘Nakkhattaṃ paṭimānentaṃ, attho bālaṃ upaccagā’’ti. (jā. 1.1.49) –

“While waiting for the constellation, the fool lets the purpose pass him by.”

Vatvā ‘‘kiṃ nakkhattena, karothā’’ti vadati. Idaṃ chandapārivāsiyañceva ajjhāsayapārivāsiyañca. Etasmiṃ pārivāsiye puna chandapārisuddhiṃ anāharitvā kammaṃ kātuṃ na vaṭṭati. Idaṃ sandhāya vuttaṃ ‘‘pārivāsikena chandadānenā’’ti.

Having said, 'What is the constellation to you? Perform the act!' This is both consent parivāsa and intention parivāsa. While on this parivāsa, it is not permissible to perform the formal act without again bringing about the purification of consent. It is with reference to this that it was said, 'by the giving of consent of one on probation'.

Pācittiyaṃ siyāti evaṃ vuṭṭhāpentiyā vuttanayeneva kammavācāpariyosāne pācittiyaṃ siyāti attho.

‘She incurs a pācittiya offense’ means that for one who gives the full admission in this manner, a pācittiya offense is incurred at the conclusion of the formal procedure, in the manner already stated—this is the meaning.

2399. Chandaṃ avihāya vā avissajjetvāva avuṭṭhitāya parisāya tu yathānisinnāya parisāya vuṭṭhāpentiyā anāpattīti yojanā. Vā-saddo evakārattho.

2399. The explanation is that there is no offense for one who gives the full admission while the assembly is seated as before, has not risen, and has not abandoned or relinquished its consent. The word 'vā' here has the meaning of 'eva'.

Ekādasamaṃ.

The Eleventh.

2400. Dvādaseti ‘‘yā pana bhikkhunī anuvassaṃ vuṭṭhāpeyya, pācittiya’’nti (pāci. 1171) sikkhāpade. Teraseti ‘‘yā pana bhikkhunī ekaṃ vassaṃ dve vuṭṭhāpeyya, pācittiya’’nti (pāci. 1175) sikkhāpade.

2400. The twelfth refers to the training rule: ‘Whatever bhikkhunī should give the full admission year after year, it is a pācittiya offense’ (Pāc. 1171). The thirteenth refers to the training rule: ‘Whatever bhikkhunī should give the full admission to two in one year, it is a pācittiya offense’ (Pāc. 1175).

Dvādasamaterasamāni.

The Twelfth and Thirteenth.

Kumāribhūtavaggo aṭṭhamo.

The Kumāribhūta Chapter, the Eighth.

2401. Agilānāti [Pg.117] chattupāhanena vūpasametabbarogarahitā. Yathāha ‘‘agilānā nāma yassā vinā chattupāhanā phāsu hotī’’ti. Chattañca upāhanā ca chattupāhanaṃ. Tattha chattaṃ vuttalakkhaṇaṃ, upāhanā vakkhamānalakkhaṇā. Dhāreyyāti ubhayaṃ ekato dhāreyya. Visuṃ dhārentiyā hi dukkaṭaṃ vakkhati.

2401. ‘Not ill’ means free from an illness that can be alleviated by an umbrella and footwear. As it is said: ‘“Not ill” means one for whom it is comfortable even without an umbrella and footwear.’ ‘Umbrella-and-footwear’ means an umbrella and footwear. Herein, the umbrella has the characteristics as previously described, and the footwear has the characteristics that will be described. ‘Should wear’ means she should wear both together. For wearing them separately, a dukkaṭa offense will indeed be stated.

2402. Divasanti accantasaṃyoge upayogavacanaṃ. Sace dhāretīti yojanā.

2402. ‘For a day’ is a term indicating continuous connection (accantasaṃyoga). The explanation is: ‘If she wears it’.

2403. Kaddamādīnīti ettha ādi-saddena mahāvālukādīnaṃ gahaṇaṃ.

2403. ‘Mud, etc.’ Here, the word ‘etc.’ includes coarse sand and so on.

2404. Sace gacchatīti sambandho. Disvā gacchādikanti chatte lagganayoggaṃ nīcataraṃ gacchādikaṃ disvā. Ādi-saddena gumbādīnaṃ gahaṇaṃ. Dukkaṭanti upāhanamattasseva dhāraṇe dukkaṭaṃ.

2404. The connection is: ‘If she goes’. ‘Seeing a plant, etc.’ means seeing a lower plant, etc., suitable for catching on an umbrella. The word ‘etc.’ includes bushes and so on. ‘Dukkaṭa’ means a dukkaṭa offense for wearing only the footwear.

2405. Apanāmetvāti sīsato apanāmetvā. Omuñcitvāti pādato omuñcitvā. Hoti pācittiyanti puna pācittiyaṃ hoti.

2405. ‘Having removed’ means having removed it from the head. ‘Having taken off’ means having taken it off from the feet. ‘It is a pācittiya offense’ means it is again a pācittiya offense.

2406. Payogagaṇanāyevāti chattupāhanassa apanetvā apanetvā ekato dhāraṇapayogagaṇanāya. Tikapācittiyaṃ vuttanti ‘‘agilānā agilānasaññā, vematikā, gilānasaññā chattupāhanaṃ dhāreti, āpatti pācittiyassā’’ti (pāci. 1181) evaṃ tikapācittiyaṃ vuttaṃ. ‘‘Gilānā agilānasaññā, gilānā vematikā, chattupāhanaṃ dhāreti, āpatti dukkaṭassā’’ti (pāci. 1182) evaṃ dvikadukkaṭaṃ tatheva vuttanti sambandho.

2406. ‘By the very counting of occasions’ means by counting the occasions of wearing the umbrella and footwear together after repeatedly removing them. ‘A triple pācittiya offense is stated’ refers to the statement: ‘If a bhikkhunī who is not ill, perceiving herself as not ill, or being in doubt, or perceiving herself as ill, wears an umbrella and footwear, she incurs a pācittiya offense’ (Pāc. 1181). Thus, a triple pācittiya offense is stated. ‘If an ill bhikkhunī, perceiving herself as not ill, or being in doubt, wears an umbrella and footwear, she incurs a dukkaṭa offense’ (Pāc. 1182). Thus, a double dukkaṭa offense is stated in the same way—this is the connection.

2407. Yattha [Pg.118] bhikkhū vā bhikkhuniyo vā nivasanti, tasmiṃ ārāme vā upacāre vā aparikkhittassa ārāmassa upacāre vā. Āpadāsūti raṭṭhabhedādiāpadāsu.

2407. Wherever bhikkhus or bhikkhunīs dwell, whether in that monastery or its precincts, or in the precincts of an unenclosed monastery. ‘In emergencies’ refers to emergencies such as the disruption of the country and so on.

Paṭhamaṃ.

The First.

2408. Bhikkhuniyāti ettha ‘‘agilānāyā’’ti seso, pādena gantuṃ samatthāya agilānāya bhikkhuniyāti attho. Yathāha ‘‘agilānā nāma sakkoti padasā gantu’’nti (pāci. 1187). Yānaṃ nāma rathādi, taṃ heṭṭhā vuttasarūpameva.

2408. ‘Bhikkhunī’ here implies ‘who is not ill’; it means a bhikkhunī who is not ill and is capable of going on foot. As it is said: ‘“Not ill” means one who is able to go on foot’ (Pāc. 1187). ‘Vehicle’ means a chariot, etc.; its nature is just as has been stated below.

2409. Āpadāsūti raṭṭhabhedādiāpadāsu. Chattupāhanasikkhāpade ārāme, ārāmūpacāre ca anāpatti vuttā, idha tathā avuttattā sabbatthāpi āpattiyeva veditabbā.

2409. ‘In emergencies’ refers to emergencies such as the disruption of a country and so on. In the training rule on umbrellas and footwear, no offense was stated regarding a monastery or its precincts; but here, since it is not stated thus, an offense should be understood in every instance.

Dutiyaṃ.

The Second.

2410. ‘‘Yaṃ kiñcipi kaṭūpiya’’nti idaṃ ‘‘saṅghāṇi’’nti etassa atthapadaṃ. Yathāha – ‘‘saṅghāṇi nāma yā kāci kaṭūpagā’’ti. Saṅghāṇi nāma mekhalādikaṭipiḷandhanaṃ. Kaṭūpiyanti kaṭippadesopagaṃ.

2410. ‘Whatever little thing for the waist’ is the explanatory phrase for ‘saṅghāṇi’. As it is said: ‘Saṅghāṇi means whatever goes to the waist.’ Saṅghāṇi means a waist-ornament such as a girdle, etc. ‘For the waist’ means going to the waist region.

2412. Kaṭisuttaṃ nāma kaṭiyaṃ piḷandhanarajjusuttakaṃ.

2412. ‘Waist-cord’ means a small cord or rope worn around the waist.

2413. Idha imasmiṃ sikkhāpade cittaṃ akusalaṃ, idaṃ pana sikkhāpadaṃ lokavajjaṃ, iti idaṃ ubhayameva visesatā purimasikkhāpadato imassa nānākaraṇaṃ.

2413. Here, in this training rule, the intention is unwholesome, and this training rule is a worldly fault. Thus, these two aspects are the distinction, differentiating this rule from the previous training rule.

Tatiyaṃ.

The Third.

2414. Sīsūpagādisu [Pg.119] yaṃ kiñci sace yā dhāreti, tassā tassa vatthussa gaṇanāya āpattiyo siyunti yojanā. Sīsaṃ upagacchatīti sīsūpagaṃ, sīse piḷandhanārahanti attho. Ādi-saddena gīvūpagādīnaṃ gahaṇaṃ. Yathāha – ‘‘itthālaṅkāro nāma sīsūpago gīvūpago hatthūpago pādūpago kaṭūpago’’ti.

2414. The explanation is that if a bhikkhunī wears any item that goes on the head, etc., she incurs offenses according to the number of such items. ‘Head-ornament’ means what goes to the head, meaning suitable for wearing on the head. The word ‘etc.’ includes neck-ornaments and so on. As it is said: ‘A woman’s ornament is called a head-ornament, neck-ornament, hand-ornament, foot-ornament, and waist-ornament.’

2415. Na ca dosoti yojanā. ‘‘Sadisanti paridīpita’’nti vattabbe iti-saddo luttaniddiṭṭho.

2415. The explanation is: ‘And there is no fault.’ When it should be said ‘Similar has been explained,’ the word ‘iti’ is indicated as elided.

Catutthaṃ.

The Fourth.

2416. Yena kenaci gandhenāti candanatagarādinā yena kenaci gandhakakkena. Savaṇṇāvaṇṇakena cāti vaṇṇena saha vattatīti savaṇṇakaṃ, haliddikakkādi, natthi etassa ubbaṭṭanapaccayā dissamāno vaṇṇavisesoti avaṇṇakaṃ, sāsapakakkādi, savaṇṇakañca avaṇṇakañca savaṇṇāvaṇṇakaṃ, tena savaṇṇāvaṇṇakena ca. Ubbaṭṭetvā nhāyantiyā nhānosāne pācittiyāpatti pakāsitāti yojanā.

2416. ‘With any kind of scented substance’ means with any scented paste such as sandalwood, tagara, etc. ‘With colored or uncolored’ means ‘colored’ (savaṇṇaka), that is, what exists with color, like turmeric paste, etc.; and ‘uncolored’ (avaṇṇaka), that is, what has no visible color distinction on account of being for rubbing, like mustard paste, etc. ‘Colored-and-uncolored’ refers to both colored and uncolored; and with that colored-and-uncolored substance. The explanation is that for one who bathes after rubbing with such substances, a pācittiya offense is declared at the conclusion of the bathing.

2417. Sabbapayogeti sabbasmiṃ pubbapayoge. Ābādhapaccayāti daddukuṭṭhādirogapaccayā.

2417. ‘In every application’ means in every prior application. ‘On account of illness’ means on account of diseases such as ringworm, leprosy, etc.

2418. Chaṭṭhanti ‘‘yā pana bhikkhunī vāsitakena piññākena nahāyeyya, pācittiya’’nti (pāci. 1203) sikkhāpadaṃ.

2418. The sixth refers to the training rule: ‘Whatever bhikkhunī should bathe with scented oil-cake, it is a pācittiya offense’ (Pāc. 1203).

Pañcamachaṭṭhāni.

The Fifth and Sixth.

2419. Yā pana bhikkhunī aññāya bhikkhuniyā sace ubbaṭṭāpeyya vā sambāhāpeyya vā, tassā bhikkhuniyā tathā pācittiyāpatti hotīti yojanā.

2419. The explanation is: 'If a bhikkhunī has another bhikkhunī rub her or massage her, that bhikkhunī incurs a pācittiya offense in that manner.'

2420. Ettha [Pg.120] imasmiṃ ubbaṭṭane, sambāhane ca hatthaṃ amocetvā ubbaṭṭane ekā āpatti siyā, hatthaṃ mocetvā mocetvā ubbaṭṭane payogagaṇanāya siyāti yojanā.

2420. Here, in this rubbing and massage, if the hand is not released during the rubbing, there might be one offense. If the hand is released repeatedly during the rubbing, offenses should be reckoned by the number of applications—this is the explanation.

2421. Āpadāsūti corabhayādīhi sarīrakampanādīsu. Gilānāyāti antamaso maggagamanaparissamenāpi ābādhikāya.

2421. 'In emergencies' refers to situations such as fear of thieves, bodily tremors, etc. 'For an ill person' means for one afflicted even by the weariness of walking along a road.

2422. Aṭṭhamasikkhāpade ‘‘sikkhamānāyā’’ti ca navamasikkhāpade ‘‘sāmaṇeriyā’’ti ca dasamasikkhāpade ‘‘gihiniyā’’ti ca visesaṃ vajjetvā avasesavinicchayo sattameneva samānoti dassetumāha ‘‘aṭṭhamādīni tīṇipī’’ti.

2422. Excluding the specific difference in the eighth training rule, ‘for a trainee nun,’ in the ninth training rule, ‘for a novice nun,’ and in the tenth training rule, ‘for a laywoman,’ to show that the remaining analysis is the same as the seventh, it is said: ‘the three (rules) beginning with the eighth.’

Sattamaṭṭhamanavamadasamāni.

The seventh, eighth, ninth, and tenth.

2423. Antoupacārasminti dvādasaratanabbhantare. ‘‘Bhikkhussa purato’’ti idaṃ upalakkhaṇaṃ. Tasmā purato vā hotu pacchato vā passato vā, samantato dvādasaratanabbhantareti nidassanapadametaṃ. Chamāyapīti anantarahitāya bhūmiyāpi. Yā nisīdeyyāti sambandho. Na vaṭṭati pācittiyāpatti hotīti attho.

2423. ‘Within the inner precinct’ means within the twelve-span boundary. The phrase ‘in front of a bhikkhu’ is an indication. Therefore, whether it is in front, behind, or to the side, within the twelve-span boundary all around—this is an illustrative term. ‘Even on the ground’ means even on the ground without any intervening layer. ‘Should sit’ is the connection. ‘It is not allowable’ means that a pācittiya offense occurs.

2424. Tikapācittiyaṃ vuttanti anāpucchite anāpucchitasaññā, vematikā, āpucchitasaññāti tīsu vikappesu pācittiyattayaṃ vuttaṃ. Āpucchite anāpucchitasaññā, vematikā vā bhikkhussa purato nisīdeyyāti vikappadvaye dukkaṭadvayaṃ hoti. Āpadāsūti raṭṭhabhedādiāpadāsu. Āpucchituñca ṭhātuñca asakkontiyā gilānāya.

2424. ‘A triple pācittiya is stated’ refers to the three pācittiya offenses in the three alternatives: when not having asked permission, perceiving it as not asked; being doubtful; or perceiving it as asked. If, having asked permission, she sits in front of a bhikkhu, perceiving it as not asked or being doubtful, in these two alternatives, there are two dukkaṭa offenses. ‘In emergencies’ means in emergencies such as disturbances in the country, etc. ‘Unable to ask permission or to stand’ refers to a sick woman.

2425. Nipajjanaṃ kriyaṃ. Anāpucchanaṃ akriyaṃ.

2425. Lying down is an action. Not asking permission is a non-action.

Ekādasamaṃ.

The eleventh.

2426. Okāso [Pg.121] kato yena so okāsakato, na okāsakato anokāsakato, taṃ, akatokāsanti attho, ‘‘asukasmiṃ nāma ṭhāne pucchāmī’’ti attanā pucchitabbavinayādīnaṃ nāmaṃ gahetvā okāsaṃ kārāpanakāle adhivāsanavasena akatokāsanti vuttaṃ hoti. Dosatāti pācittiyāpatti. Ekasmiṃ piṭake okāsaṃ kārāpetvā aññasmiṃ piṭake pañhaṃ pucchantiyāpi pācittiyaṃ hotīti dassetumāha ‘‘vinaye cā’’tiādi.

2426. He by whom an opportunity has been made is `okāsakato`; one who is not `okāsakato` is `anokāsakato`, meaning 'opportunity not made'. When one is causing an opportunity to be made by taking the name of the Vinaya or other texts to be questioned by oneself, saying, 'I will ask in such-and-such a place,' it is said to be 'opportunity not made' by way of mere assent. 'Due to fault' means a pācittiya offense. To show that a pācittiya offense is incurred even if, having caused an opportunity to be made in one basket, one asks a question in another basket, it is said 'or in the Vinaya,' etc.

Pucchantiyāpi cāti ettha pi-saddena ‘‘abhidhammaṃ pucchantiyāpī’’ti idañca anuttasamuccayatthena ca-saddena ‘‘suttante okāsaṃ kārāpetvā vinayaṃ vā abhidhammaṃ vā pucchati, āpatti pācittiyassa. Abhidhamme okāsaṃ kārāpetvā suttantaṃ vā vinayaṃ vā pucchati, āpatti pācittiyassā’’ti idañca saṅgahitaṃ.

In the phrase ‘and even when asking,’ the word ‘even’ (pi) includes ‘even when asking about the Abhidhamma’; and the word ‘and’ (ca), in the sense of comprehensive inclusion, includes this: ‘If, having caused an opportunity to be made concerning the Suttas, one asks about the Vinaya or Abhidhamma, there is a pācittiya offense. If, having caused an opportunity to be made concerning the Abhidhamma, one asks about the Suttas or Vinaya, there is a pācittiya offense.’

2427. Anodissāti ‘‘asukasmiṃ nāma pucchāmī’’ti evaṃ aniyametvā kevalaṃ ‘‘pucchitabbaṃ atthi, pucchāmi ayyā’’ti evaṃ vatvā.

2427. ‘Without specifying’ means not defining by saying, ‘I will ask about such-and-such a topic,’ but simply saying, ‘There is something to ask; I ask, venerable sir.’

Dvādasamaṃ.

The twelfth.

2428-9. Saṃkaccikanti thanaveṭhanacīvaraṃ, taṃ pana pārupantiyā adhakkhakaṃ ubbhanābhimaṇḍalaṃ paṭicchādentiyā pārupitabbaṃ. Tenāha mātikaṭṭhakathāyaṃ ‘‘asaṃkaccikāti adhakkhakaubbhanābhimaṇḍalasaṅkhātassa sarīrassa paṭicchādanatthaṃ anuññātasaṃkaccikacīvararahitā’’ti (kaṅkhā. aṭṭha. asaṃkaccikasikkhāpadavaṇṇanā). ‘‘Saṃkaccikāya pamāṇaṃ tiriyaṃ diyaḍḍhahatthanti porāṇagaṇṭhipade vutta’’nti (vajira. ṭī. pācittiya 1224-1226) vajirabuddhitthero. Parikkhepokkameti parikkhepassa antopavesane. Upacārokkamepīti [Pg.122] aparikkhittassa gāmassa dutiyaleḍḍupātabbhantarapavesanepi. Etthāti imasmiṃ sikkhāpade. Eseva nayoti ‘‘paṭhame pāde dukkaṭaṃ, dutiye pācittiya’’nti yathāvuttoyeva nayo mato viññātoti attho.

‘Saṃkaccika’ means the breast-covering cloth. When putting it on, it should be worn so as to cover the area from below the armpit to above the navel. As stated in the Mātikaṭṭhakathā: ‘“Asaṃkaccika” means lacking the breast-covering cloth permitted for the purpose of concealing the body, defined as covering from below the armpit to above the navel.’ (Kaṅkhā. Aṭṭha. Asaṃkaccikasikkhāpadavaṇṇanā). ‘The measurement for the saṃkaccika is one and a half cubits in width,’ says Vajirabuddhi Thera, ‘as mentioned in the ancient commentary.’ ‘Parikkhepokkama’ means entering within the boundary. ‘Upacārokkama’ also refers to entering within the second stone’s throw of an unenclosed village. ‘Here’ means in this training rule. ‘This very method’ means that the method stated, ‘a dukkaṭa on the first step, a pācittiya on the second,’ is understood.

2430. Āpadāsupīti mahagghaṃ hoti saṃkaccikaṃ, pārupitvā gacchantiyā ca upaddavo uppajjati, evarūpāsu āpadāsu anāpatti.

2430. ‘In emergencies’ means when the saṃkaccika is expensive, or when trouble arises for one going while wearing it; in such emergencies, there is no offense.

2431. Sesanti idha sarūpato adassitañca. Vuttanayenevāti mātikāpadabhājanādīsu vuttanayeneva. Sunipuṇasmiṃ dhammajātaṃ, atthajātañca vibhāveti vividhenākārena pakāsetīti vibhāvī, tena vibhāvinā.

2431. ‘The rest’ here refers to what is not explicitly shown in its own form. ‘By the method already stated’ means according to the method already explained in the Mātikāpada, Bhājana, and other sections. ‘Vibhāvī’ refers to one who skillfully elucidates the Dhamma and its meanings in various ways—thus, by such an elucidator.

Terasamaṃ.

The thirteenth.

Chattupāhanavaggo navamo.

The ninth chapter is the Chapter on Umbrellas and Shoes.

Evaṃ navahi vaggehi bhikkhunīnaṃ bhikkhūhi asādhāraṇāni channavuti sikkhāpadāni dassetvā ito paresu musāvādavaggādīsu sattasu vaggesu bhikkhūhi sādhāraṇasikkhāpadāni bhikkhupātimokkhavinicchayakathāya vuttanayeneva veditabbānīti tāni idha na dassitāni.

Thus, having shown in these nine chapters the ninety-six training rules unique to nuns, the remaining training rules shared with monks in the next seven chapters—beginning with the Musāvādavagga—should be understood according to the method explained in the Bhikkhupātimokkha Vinicchaya Kathā. Therefore, they are not shown here.

Sabbāneva bhikkhunīnaṃ khuddakesu channavuti, bhikkhūnaṃ dvenavutīti aṭṭhāsītisataṃ sikkhāpadāni. Tato paraṃ sakalaṃ bhikkhunivaggaṃ, paramparabhojanaṃ, anatirittabhojanaṃ, anatirittena abhihaṭṭhuṃ pavāraṇaṃ, paṇītabhojanaviññatti, acelakasikkhāpadaṃ, duṭṭhullapaacchādanaṃ, ūnavīsativassaupasampādanaṃ, mātugāmena saddhiṃ saṃvidhāya addhānagamanaṃ, rājantepurappavesanaṃ, santaṃ [Pg.123] bhikkhuṃ anāpucchā vikāle gāmappavesanaṃ, nisīdanaṃ, vassikasāṭikanti imāni bāvīsati sikkhāpadāni apanetvā sesāni satañca chasaṭṭhi ca sikkhāpadāni bhikkhunipātimokkhuddesamaggena uddiṭṭhānīti veditabbāni.

Altogether, for nuns there are ninety-six (rules), and for monks ninety-two, making one hundred and eighty-eight training rules. Furthermore, excluding these twenty-two training rules—the entire Bhikkhunivagga, successive meals, food not left over, invitation to bring food that is not left over, requesting choice food, the rule on the naked ascetic, concealing a grave offense, ordination under twenty years of age, traveling by arrangement with a woman, entering a royal women’s quarters, entering a village at the wrong time without informing an available monk, the sitting cloth, and the rains-bathing cloth—the remaining one hundred and sixty-six training rules are to be understood as having been recited by way of the Bhikkhunīpātimokkha recitation method.

Tatrāyaṃ saṅkhepato asādhāraṇasikkhāpadesu samuṭṭhānavinicchayo – giraggasamajjā, cittāgārasikkhāpadaṃ, saṅghāṇi, itthālaṅkāro, gandhavaṇṇako, vāsitakapiññāko, bhikkhuniādīhi ummaddanaparimaddanānīti imāni dasa sikkhāpadāni acittakāni, lokavajjāni, akusalacittāni. Ayaṃ panettha adhippāyo – vināpi cittena āpajjitabbattā acittakāni, citte pana sati akusaleneva āpajjitabbattā lokavajjāni ceva akusalacittāni ca. Avasesāni acittakāni paṇṇattivajjāneva. Corivuṭṭhāpanaṃ, gāmantaraṃ, ārāmasikkhāpadaṃ, gabbhinivagge ādito paṭṭhāya satta, kumāribhūtavagge ādito paṭṭhāya pañca, purisasaṃsaṭṭhaṃ, pārivāsiyachandadānaṃ, anuvassavuṭṭhāpanaṃ, ekantarikavuṭṭhāpananti imāni ekūnavīsati sikkhāpadāni sacittakāni, paṇṇattivajjāni. Avasesāni sacittakāni lokavajjānevāti.

Here is a brief analysis of the origins with regard to the unique training rules: the ten training rules—concerning shows at the summit of a mountain, the picture gallery rule, the `saṅghāṇi` (undergarment) rule, women’s ornaments, perfumes and coloring, scented powders, and massaging or rubbing with nuns, etc.—are unintentional, worldly offenses, and involve unwholesome intentions. The meaning here is this: because they can be transgressed even without intention, they are unintentional; but when there is intention, because they are transgressed with unwholesome intention, they are both worldly offenses and involve unwholesome intentions. The remaining unintentional rules are merely conventional offenses. The nineteen training rules—reinstating a 'thief' nun, going to another village, the monastery rule, seven from the beginning of the chapter on pregnant women, five from the beginning of the chapter on young women, association with men, granting the formal act of approval to a probationer, reinstating annually, and reinstating after an interval—are intentional and conventional offenses. The remaining intentional rules are worldly offenses.

Iti vinayatthasārasandīpaniyā vinayavinicchayavaṇṇanāya

Thus, from the Vinayatthasārasandīpanī, the commentary elucidating the Vinaya Vinicchaya.

Pācittiyakathāvaṇṇanā niṭṭhitā.

The commentary on the Pācittiya section is concluded.

Pāṭidesanīyakathāvaṇṇanā

The Commentary on the Pāṭidesanīya Rules

2432. Evaṃ pācittiyavinicchayaṃ dassetvā idāni pāṭidesanīyaṃ dassetumāha ‘‘agilānā’’tiādi. Yā pana bhikkhunī [Pg.124] agilānā sayaṃ attanā viññattiyā laddhaṃ sappiṃ sace ‘‘bhuñjissāmī’’ti gaṇhati, tassā evaṃ gahaṇe dukkaṭaṃ paridīpitanti yojanā. Tattha yassā vinā sappinā phāsu hoti, sā agilānā nāma. Sappinti pubbe vuttavinicchayaṃ pāḷiāgataṃ gosappiādikameva.

2432. Having explained the determination concerning the pācittiya rules, he now begins to explain the pāṭidesanīya rule, starting with 'agilānā' (not ill). The construction is that if a bhikkhunī, not being ill, obtains ghee through her own request and takes it with the thought, 'I will eat it,' in such a taking, a dukkaṭa offense is declared for her. Here, she for whom it is comfortable without ghee is called 'not ill.' As for 'ghee,' it refers only to cow's ghee and the like, as stated in the previous determination that appears in the Pāli text.

2433. Tipāṭidesanīyanti agilānā agilānasaññā, vematikā, gilānasaññāti tīsu vikappesu tīṇi pāṭidesanīyāni. Gilānā dvikadukkaṭanti gilānāya dvikadukkaṭaṃ. Gilānā agilānasaññā, vematikā vāti dvīsu vikappesu dve dukkaṭāni.

2433. By 'three pāṭidesanīya offenses,' it is meant that there are three pāṭidesanīya offenses in three cases: when one is not ill and perceives oneself as not ill; when one is doubtful; and when one perceives oneself as ill. By 'two dukkaṭa offenses for one who is ill,' it is meant that for one who is ill, there are two dukkaṭa offenses. That is, in two cases—when one is ill but perceives oneself as not ill, or when one is doubtful—there are two dukkaṭa offenses.

2434-5. Gilānā hutvā sappiṃ viññāpetvā pacchā vūpasantagelaññā hutvā sevantiyā paribhuñjantiyāpi ca gilānāya avasesaṃ paribhuñjantiyā vā ñātakādito ñātakapavāritaṭṭhānato viññattaṃ bhuñjantiyā vā aññassatthāya viññattaṃ paribhuñjantiyā vā attano dhanena gahitaṃ bhuñjantiyā vā ummattikāya vā anāpattīti yojanā.

The construction is that there is no offense for one who, having been ill, requests ghee and later, the illness having subsided, consumes it while making use of it; or for one who is ill and consumes the remainder; or for one who eats what has been requested from relatives or from a place of invitation by relatives; or for one who consumes what has been requested for another's sake; or for one who eats what has been obtained with her own wealth; or for one who is insane.

Paṭhamaṃ.

The first.

2436. Sesesu dutiyādīsūti ‘‘yā pana bhikkhunī agilānā telaṃ…pe… madhuṃ…pe… phāṇitaṃ…pe… macchaṃ…pe… maṃsaṃ…pe… khīraṃ…pe… dadhiṃ viññāpetvā bhuñjeyya, paṭidesetabbaṃ tāya bhikkhuniyā gārayhaṃ ayye dhammaṃ āpajjiṃ asappāyaṃ pāṭidesanīyaṃ, taṃ paṭidesemī’’ti (pāci. 1236) evaṃ dutiyādīsu sattasu pāṭidesanīyesu. Natthi kāci visesatāti telādipadāni vinā añño koci viseso natthīti attho.

2436. By 'in the remaining second and so forth,' it refers to the seven pāṭidesanīya rules, beginning with the second, as stated: 'If a bhikkhunī, not being ill, should ask for oil... honey... molasses... fish... meat... milk... curd and consume it, that bhikkhunī must confess it: "Venerable ones, I have committed a blameworthy, unsuitable act that requires confession. I confess it."' (Pācittiya 1236). By 'there is no difference,' the meaning is that there is no other distinction apart from the words 'oil' and so forth.

2437. Pāḷiyaṃ [Pg.125] anāgatesu sabbesu sappiādīsu aṭṭhasu aññataraṃ viññāpetvā bhuñjantiyāpi dukkaṭanti yojanā.

2437. The construction is that, in circumstances not mentioned in the Pāli, for one who requests and consumes any one of all the eight items beginning with ghee, there is also a dukkaṭa offense.

Iti vinayatthasārasandīpaniyā vinayavinicchayavaṇṇanāya

Thus, in the Vinayatthasārasandīpanī, the commentary elucidating the Vinayavinicchaya.

Pāṭidesanīyakathāvaṇṇanā niṭṭhitā.

The Commentary on the Pāṭidesanīya Rules is concluded.

Sikkhākaraṇīyakathāvaṇṇanā

The Commentary on the Sikkhākaraṇīya Rules.

2438. Pāṭidesanīyānantaraṃ uddiṭṭhāni pañcasattati sekhiyāni mahāvibhaṅge vuttavinicchayānevāti tadeva atidisanto āha ‘‘sekhiyā pana ye dhammā’’tiādi. Ye pana pañcasattati sekhiyā dhammā pāṭidesanīyānantaraṃ uddiṭṭhā, tesaṃ atthavinicchayo mahāvibhaṅge vuttovāti yojanā, atthikehi tatova gahetabbo, na puna idha dassessāmīti adhippāyo.

2438. The seventy-five Sekhiya rules enumerated immediately after the Pāṭidesanīya rules are precisely those whose determination has been stated in the Mahāvibhaṅga. Pointing to that very fact, he says, 'Now, as for the Sekhiya rules...' and so forth. The construction is that the meaning and determination of those seventy-five Sekhiya rules which are enumerated immediately after the Pāṭidesanīya rules have been stated in the Mahāvibhaṅga. The intention is that those who are interested should take it from there, and it will not be shown here again.

Iti vinayatthasārasandīpaniyā vinayavinicchayavaṇṇanāya

Thus, in the Vinayatthasārasandīpanī, the commentary elucidating the Vinayavinicchaya.

Sikkhākaraṇīyakathāvaṇṇanā niṭṭhitā.

The Commentary on the Sikkhākaraṇīya Rules is concluded.

2439-40. Savibhaṅgānaṃ ubhatovibhaṅgasahitānaṃ ubhatopātimokkhānaṃ bhikkhūnaṃ, bhikkhunīnañca pātimokkhānaṃ aṭṭhakathāsāro sabbaṭṭhakathānaṃ sārabhūto yo so attho visesato samantapāsādikāyaṃ vutto. Taṃ sabbaṃ sārabhūtaṃ atthaṃ samādāya yo vinayassavinicchayo bhikkhūnaṃ, bhikkhunīnañca hitatthāya mayā kato viracitoti sambandho.

The essence of the commentaries on the Savibhaṅga, which includes both Vibhaṅgas and both Pātimokkhas for bhikkhus and bhikkhunīs, is the essential meaning of all the commentaries, which is the meaning specifically explained in the Samantapāsādikā. The connection is that having taken up all that essential meaning, this Vinayavinicchaya has been composed by me for the benefit of bhikkhus and bhikkhunīs.

2441. No amhākaṃ paṭibhāṇajaṃ paṭibhāṇato jātaṃ imaṃ tu imaṃ vinayavinicchayaṃ pana ye jantuno sattā suṇanti[Pg.126], te jantuno janassa sattalokassa hite adhisīlasikkhāpakāsakattā upakārake sumatassa sobhaṇanti buddhādīhi matassa, sobhaṇehi vā buddhādīhi matassa paṭividdhassa amatamahānibbānassa ayane añjasabhūte janassa tāyane kāyikavācasikavītikkamapaṭipakkhattā apāyabhayanivāraṇaṭṭhena tāṇabhūte vinaye vinayapiṭake pakataññuno yathāsabhāvaṃ jānantā taññuno bhavanti taṃ taṃ kappiyākappiyaṃ sevitabbāsevitabbaṃ jānantā bhavantevāti attho.

2441. The meaning is that this Vinayavinicchaya is not born from our own ingenuity. However, those beings who hear this Vinayavinicchaya become truly knowledgeable, knowing things as they really are, knowing what is allowable and unallowable, what should be cultivated and what should not be cultivated. For this Vinaya, the Vinaya Piṭaka, is beneficial for the welfare of the world of beings, as it expounds the higher training in virtue. It is praised by the wise and esteemed by the Buddhas and others, or praised by those noble ones who have realized the deathless great Nibbāna. It is the direct path to the attainment of the Deathless, a refuge for beings, an opponent to bodily and verbal transgressions, and a protector from the fear of the lower realms.

2442. Bahavo sārabhūtā nayā etthāti bahusāranayo, tasmiṃ bahusāranaye. Parame uttame vinaye vinayapiṭake visāradataṃ vesārajjaṃ asaṃhīrañāṇaṃ abhipatthayatā visesato icchantena buddhimatā ñāṇātisayamantena yatinā sabbakālaṃ tividhasikkhāparipūraṇe asithilapavattasammāvāyāmena bhikkhunā imasmiṃ vinayavinicchaye paramā uttaritarā mahatī ādaratā karaṇīyatamā visesena kātabbāyevāti attho.

2442. Many are the essential methods here, hence it is called the 'many-essence method'; in that many-essence method. The meaning is that a bhikkhu who is wise, possessing surpassing knowledge, and a monk, especially desiring confidence, mastery, and unshakable knowledge in the supreme and highest Vinaya, the Vinaya Piṭaka, and who always strives with unwavering and properly applied effort to fulfill the threefold training, must show the utmost, supreme, and greatest reverence towards this Vinayavinicchaya.

2443. Iccevaṃ sīlavisuddhisādhane vinayapiṭake vesārajjahetutāya imassa vinayavinicchayassa sīlavisuddhiādisattavisuddhiparamparāya adhigantabbassa amatamahānibbānassa pattiyāpi mūlabhūtataṃ dassetumāha ‘‘avagacchatī’’tiādi.

2443. Thus, to show that this Vinayavinicchaya is fundamental, being a cause for confidence in the Vinaya Piṭaka which accomplishes the purification of virtue, and also for the attainment of the deathless great Nibbāna, which is to be realized through the succession of the seven purifications beginning with the purification of virtue, he says, 'He understands' and so forth.

Yo pana bhikkhu atthayuttaṃ mahatā payojanatthena, abhidheyyatthena ca samannāgataṃ imaṃ vinayassavinicchayaṃ avagacchati avecca yāthāvato jānāti, so aparamparaṃ maraṇābhāvā amaraṃ jarāyābhāvā ajaraṃ rāgādikilesarajapaṭipakkhattā arajaṃ anekappakārarogānaṃ appavattihetuttā arujaṃ santipadaṃ sabbakilesadarathapariḷāhānaṃ vūpasamahetuttā [Pg.127] santisaṅkhātaṃ nibbānapadaṃ adhigacchati sīlavisuddhiādisattavisuddhiparamparāya gantvā paṭivijjhatīti yojanā.

The construction is that the bhikkhu who comprehends this Vinayavinicchaya, which is connected with meaning by way of great purpose and by way of its subject matter, and who knows it accurately as it truly is, he attains the state of Nibbāna, the state with no hereafter. This Nibbāna is deathless because of the absence of death, ageless because of the absence of aging, stainless because it is an opponent to the stains of defilements like lust, and free from illness because it is the cause of the non-arising of various illnesses. It is called the peaceful state because it is the cause of the cessation of all defilements, suffering, and burning distress. He realizes it by progressing through the succession of the seven purifications beginning with the purification of virtue.

Iti vinayatthasārasandīpaniyā vinayavinicchayavaṇṇanāya

Thus, in the Vinayatthasārasandīpanī, the commentary elucidating the Vinayavinicchaya.

Bhikkhunivibhaṅgakathāvaṇṇanā niṭṭhitā.

The Commentary on the Bhikkhunīvibhaṅga is concluded.

Khandhakakathā

Discussion of the Chapters

Mahāvaggo

The Great Division

Mahākhandhakakathā

Discussion of the Great Chapter

Pabbajjākathāvaṇṇanā

Explanation of the Account of Going Forth

2444. Iccevaṃ [Pg.129] nātisaṅkhepavitthāravasena vibhaṅgadvaye, tadaṭṭhakathāya ca āgataṃ vinicchayaṃ dassetvā idāni khandhakāgataṃ vinicchayaṃ dassetumārabhanto āha ‘‘sīlakkhandhādī’’tiādi. Tattha sīlakkhandhādiyuttenāti sīlasamādhipaññāvimuttivimuttiñāṇadassanasaṅkhātehi pañcahi khandhehi guṇarāsīhi yuttena samannāgatena. Subhakkhandhenāti suvaṇṇāliṅgasadisavaṭṭakkhandhatāya subho sundaro khandho etassāti subhakkhandho, bhagavā, tena. Iminā bāttiṃsalakkhaṇānamekadesabhūtassa samavaṭṭakkhandhatālakkhaṇassa paridīpakena vacanena lakkhaṇāhāranayena bāttiṃsalakkhaṇādikā sabbāpi rūpakāyasirī sandassitāti veditabbā.

2444. Thus, having shown the analysis found in the two Vibhaṅgas and in their commentary, neither too concise nor too extensive, now beginning to present the analysis found in the Khandhakas, he says: "from the aggregate of virtue," etc. Herein, "endowed with the aggregate of virtue, etc." means endowed with, possessed of, the five aggregates reckoned as virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation, which are masses of qualities. By "with the beautiful aggregate" means the Blessed One, whose aggregate is beautiful and lovely because of having a perfectly rounded body like a golden linga; thus, "beautiful aggregate" refers to him. By this statement, which illuminates the characteristic of having a perfectly rounded body, which is a part of the thirty-two marks, the entire glorious physical form, along with the thirty-two marks and so forth, is shown through the method of inference by mentioning characteristics. This should be understood.

Khandhaketi khandhānaṃ samūho khandhako, khandhānaṃ vā kāyanato dīpanato khandhako. ‘‘Khandhā’’ti cettha pabbajjūpasampadādivinayakammasaṅkhātā, cārittavārittasikkhāpadasaṅkhātā ca paññattiyo adhippetā. Pabbajjādīni hi bhagavatā paññattattā ‘‘paññattiyo’’ti vuccanti. Paññattiyañca khandha-saddo dissati ‘‘dārukkhandho (saṃ. ni. 4.241) aggikkhandho (paṭi. ma. 1.116) udakakkhandho’’tiādīsu (a. ni. 6.37) viya. Apica bhāgarāsatthatā cettha yujjatiyeva tāsaṃ paññattīnaṃ bhāgaso, rāsito ca vibhattattā. Tasmiṃ khandhake. Pi-saddo vuttāpekkhāya pañcasatikasattasatikakkhandhake dve vajjetvā [Pg.130] pabbajjakkhandhakādike bhikkhunikhandhakapariyosāne vīsatividhe khandhake vuttavinicchayassa idha vakkhamānattā. Tadeva sandhāyāha ‘‘khandhakepi pavakkhāmi, samāsena vinicchaya’’nti.

The term 'Khandhaka' means a collection or a group of sections; or it is called Khandhaka because it makes known or explains the sections. Here, 'khandhā' is intended to mean the designations reckoned as disciplinary procedures such as going forth and higher ordination, and the rules of training concerning conduct and prohibitions. For going forth and so forth are called 'designations' because they were designated by the Blessed One. And the word 'khandha' is seen in designations such as 'a log of wood,' 'a mass of fire,' and 'a mass of water.' Moreover, the meaning of 'portion' or 'heap' is indeed applicable here, because those designations are divided into portions and heaps. In that Khandhaka. The particle 'pi' is used with reference to what was stated, because the analysis stated in the twenty kinds of Khandhakas—beginning with the Pabbajjā Khandhaka and ending with the Bhikkhunī Khandhaka, excluding the two Khandhakas of the Five Hundred and the Seven Hundred—is to be explained here. Referring to that, he says: 'I shall also explain the analysis in the Khandhaka in brief.'

2445. ‘‘Mātarā pitarā’’ti iminā janakāyeva adhippetā. ‘‘Bhaṇḍukammaṃ, samaṇakaraṇaṃ, pabbājananti ca pariyāya-saddā’’ti ‘‘anujānāmi, bhikkhave, saṅghaṃ apaloketuṃ bhaṇḍukammāyā’’ti (mahāva. 98) imissā pāḷiyā aṭṭhakathāya (mahāva. aṭṭha. 98) vuttaṃ. Āpucchitvāti ettha ‘‘saṅgha’’nti seso.

2445. By 'mother and father,' only the parents are intended. 'The terms bhaṇḍukamma, samaṇakaraṇa, and pabbājana are synonyms,' as stated in the commentary on this Pāli passage: 'I allow, monks, that the Saṅgha be asked for permission for the preparatory act.' Here, after 'having asked' (āpucchitvā), 'the Saṅgha' is to be supplied.

2446. Vāvaṭoti pasuto, yuttapayuttoti attho. ‘‘Pabbājetvā ānaya iti cā’’ti padacchedo. Ettha ca tidhā pabbājanaṃ veditabbaṃ kesacchedanaṃ, kāsāyaacchādanaṃ, saraṇadānanti, imāni tīṇi karonto ‘‘pabbājetī’’ti vuccati. Tesu ekaṃ, dve vāpi karonto tathā voharīyatiyeva. Tasmā ‘‘pabbājetvānayā’’ti iminā kese chinditvā kāsāyāni acchādetvā ānehīti ayamattho dīpitoti daṭṭhabbo.

2446. 'Vāvaṭa' means 'engaged,' 'applied,' or 'properly applied.' The phrase 'pabbājetvā ānaya iti ca' is the word division. And here, going forth (pabbājana) should be understood as threefold: cutting the hair, covering with the ochre robe, and giving the refuges. One who performs these three is said to 'cause to go forth.' Even if one performs one or two of these, one is still designated thus. Therefore, by 'pabbājetvānayā,' the meaning 'having cut the hair and covered with the ochre robes, bring him' is indicated; this should be understood.

2447. Avuttoti upajjhāyena anuyyojito. So daharo sace taṃ sayameva kesacchedanakāsāyacchādanehi pabbājeti, vaṭṭatīti yojanā.

2447. 'Avutto' means 'not instructed by the preceptor.' If that young one himself causes him to go forth by cutting the hair and covering with the ochre robe, it is allowable—this is the interpretation.

2448. Tatthāti attano samīpe. Khaṇḍasīmaṃ netvāti bhaṇḍukammārocanaparihāratthaṃ vuttaṃ. Tena sabhikkhuke vihāre aññampi bhikkhuṃ ‘‘etassa kese chindā’’ti vattuṃ na vaṭṭati. Pabbājetvāti kesacchedanaṃ sandhāya vadati.

2448. 'Tattha' means 'in his own presence.' 'Khaṇḍasīmaṃ netvā' (having led to a broken boundary) is said for the purpose of avoiding the announcement of the preparatory act. Therefore, in a monastery with monks, it is not permissible to tell another monk, 'Cut his hair.' 'Pabbājetvā' (having caused to go forth) is said with reference to the cutting of hair.

2450. ‘‘Purisaṃ [Pg.131] bhikkhuto añño, pabbājeti na vaṭṭatī’’ti idaṃ saraṇadānaṃ sandhāya vuttaṃ. Tenevāha ‘‘sāmaṇero’’tiādi.

2450. 'A man other than a monk cannot cause [someone] to go forth'—this is said with reference to giving the refuges. Therefore, he says 'sāmaṇero,' etc.

2451. Ubhinnampi theratherīnaṃ ‘‘imehi cīvarehi imaṃ acchādehī’’ti āṇattiyā sāmaṇeropi vā hotu, tathā sāmaṇerī vā hotu, te ubho sāmaṇerasāmaṇerī kāsāyāni dātuṃ labhantīti yojanā.

2451. By the command of both an elder monk and an elder nun, 'Cover this person with these robes,' whether it be a male novice or a female novice, both the male novice and the female novice are permitted to give the ochre robes—this is the interpretation.

2452-4. Pabbājentena bhikkhunāti ettha ‘‘tacapañcakakammaṭṭhānaṃ datvā’’ti vattabbaṃ evañhi katvā kesāpanayanassa aṭṭhakathāyaṃ vuttattā. Vuttañhi tattha ‘‘āvuso, suṭṭhu upadhārehi, satiṃ upaṭṭhāpehīti vatvā tacapañcakakammaṭṭhānaṃ ācikkhitabbaṃ. Ācikkhantena ca vaṇṇasaṇṭhānagandhāsayokāsavasena asucijegucchapaṭikkūlabhāvaṃ, nijjīvanissattabhāvaṃ vā pākaṭaṃ karontena ācikkhitabba’’ntiādi. Kimatthamevaṃ karīyatīti ce? Sace upanissayasampanno hoti, tassa khuraggeyeva arahattapāpuṇanatthaṃ. Vuttañcetaṃ aṭṭhakathāyaṃ –

2452-4. Regarding 'by a monk who causes someone to go forth,' here it should be stated: 'having given the meditation subject on the five aspects of the skin.' For it is said in the commentary on the removal of hair that it is to be done in this way. It is stated there: 'Friend, pay close attention, establish mindfulness,' and having said this, the meditation subject on the five aspects of the skin should be taught. And while teaching, one should make clear its impure, disgusting, and repulsive nature, or its lifeless and soulless nature, by way of its color, shape, smell, location, and position. If it is asked why this is done thus, it is so that if he is endowed with supporting conditions, he may attain arahantship at the very edge of the razor. And this is stated in the commentary:

‘‘Ye hi keci khuragge arahattaṃ pattā, sabbe te evarūpaṃ savanaṃ labhitvā kalyāṇamittena ācariyena dinnanayaṃ nissāya, no anissāya, tasmāssa āditova evarūpī kathā kathetabbā’’ti (mahāva. aṭṭha. 34).

For whoever has attained arahantship at the very edge of the razor, all of them did so having obtained such a hearing, by relying on the method given by a good friend and teacher, not without relying on it. Therefore, such talk should be spoken to him from the very beginning.

Eteneva byatirekato ito aññā aniyyānikakathā na kathetabbāti dīpitaṃ hoti. Gomayādināti gomayacuṇṇādinā. Ādi-saddena mattikādīnaṃ gahaṇaṃ. Pīḷakā vāti thullapīḷakā vā. Kacchu vāti sukhumakacchu vā. Niyaṃputtanti [Pg.132] attano puttaṃ. ‘‘Bhikkhunā’’ti imassa padassa dūrattā ‘‘yatinā’’ti āha.

By this very exclusion, it is shown that other talk which is not conducive to release should not be spoken. 'Gomayādinā' means 'with powdered cow dung, etc.' By the word 'ādi' (etc.), clay and so on are included. 'Pīḷakā vā' means 'or a large boil.' 'Kacchu vā' means 'or a fine scabies.' 'Niyaṃputtaṃ' means 'one's own son.' Because the word 'bhikkhunā' is distant, he says 'yatinā.'

2455-6. Kasmā pana evaṃ nahāpetabboti āha ‘‘ettakenāpī’’tiādi. Soti pabbajjāpekkho. Upajjhāyakādisūti ettha ādi-saddena ācariyasamānupajjhāyakādīnaṃ gahaṇaṃ. Pāpuṇanti hīti ettha hi-saddo yasmā-padatthe vattati. Yasmā ettakenāpi upajjhāyādīsu sagāravo hoti, yasmā ca evarūpaṃ upakāraṃ labhitvā kulaputtā uppannaṃ anabhiratiṃ paṭivinodetvā sikkhāyo paripūretvā nibbānaṃ pāpuṇissanti, tasmā evarūpo upakāro kātabboti attho.

2455-6. But why should one be bathed in this manner? He says: 'Even with this much,' etc. 'So' refers to the one seeking to go forth. In 'upajjhāyakādisu,' by the word 'ādi,' teachers, co-preceptors, and so on are included. In 'pāpuṇanti hi,' the word 'hi' is used in the sense of 'yasmā' (because). Because even with this much, one becomes respectful towards the preceptor and others, and because sons of good family, having received such help, will dispel arisen discontent, fulfill the trainings, and attain Nibbāna, therefore such help should be given—this is the meaning.

2458. Ekatoti sabbāni cīvarāni ekato katvā.

2458. 'Ekato' means 'having put all the robes together as one.'

2459. Athāti adhikārantarārambhe nipāto. Tassa hatthe adatvāpi upajjhāyo vā ācariyo vāpi sayameva taṃ pabbajjāpekkhaṃ acchādeti, vaṭṭatīti yojanā.

2459. 'Atha' is a particle used to begin another topic. Even without placing it in his hand, if the preceptor or the teacher himself clothes the one seeking to go forth, it is allowable—this is the interpretation.

2460. Adinnacīvarassa aggahetabbattā āha ‘‘apanetvā tato sabbaṃ, puna dātabbameva ta’’nti. Tatoti tassa sarīrato. Tanti cīvaraṃ.

2460. Because an unoffered robe should not be taken, he says: 'Having removed it all from there, it must be given again.' 'Tato' means 'from his body.' 'Taṃ' refers to the robe.

2461-2. Etadeva āha ‘‘bhikkhunā’’tiādinā. Adinnaṃ na vaṭṭatīti ettha pabbajjā na ruhatīti vadanti. Tasseva santakaṃ vāpi cīvaraṃ adinnaṃ na vaṭṭati attasantake ācariyupajjhāyānaṃ attano santake cīvare kā kathā vattabbameva natthīti attho. Bhikkhūti ye tattha sannipatitā. Kārāpetvāna ukkuṭinti ettha sabbadhātvatthānugato karoti-saddo gahitoti ukkuṭikaṃ nisīdāpetvāti attho gahetabbo, ‘‘ukkuṭika’’nti (mahāva. aṭṭha. 34) aṭṭhakathāpāṭho gāthābandhasukhatthaṃ idha ka-kāralopena niddiṭṭho.

2461-2. He says this very thing with 'bhikkhunā,' etc. Regarding 'what is not given is not allowable,' here they say that the going forth does not take root. Even his own robe, if not given, is not allowable; what then can be said of a robe that is one's own possession for teachers and preceptors? There is nothing to be said—this is the meaning. 'Bhikkhū' refers to those assembled there. In 'kārāpetvāna ukkuṭiṃ,' the verb 'karoti' is taken as conforming to the meaning of any root, so the meaning 'having made him sit in a squatting position' should be understood. The commentary reading 'ukkuṭikaṃ' is cited here with the elision of the syllable 'ka' for the sake of metrical ease.

2464. Ekapadaṃ [Pg.133] vāpīti buddhamiccādikaṃ ekampi vā padaṃ. Ekakkharampi vāti bukārādiakkharesu ekampi vā akkharaṃ. Paṭipāṭinti ‘‘buddha’’miccādikaṃ padapantiṃ.

2464. 'Ekapadaṃ vāpi' means 'or even a single word such as "Buddha."' 'Ekakkharampi vā' means 'or even a single syllable among syllables beginning with "bu."' 'Paṭipāṭiṃ' means 'a line of words such as "Buddha."'

2465. Akattabbappakārantaraṃ dassetumāha ‘‘tikkhattuṃ yadi vā’’tiādi. Tathā sesesūti yadi vā ‘‘dhammaṃ saraṇa’’nti tikkhattuṃ deti, ‘‘saṅghaṃ saraṇa’’nti yadi vā tikkhattuṃ deti, evampi tīṇi saraṇāni adinnāneva honti.

2465. To show another way it should not be done, he says: 'tikkhattuṃ yadi vā,' etc. Similarly, in the remaining cases: if one gives 'the Dhamma for refuge' three times, or if one gives 'the Saṅgha for refuge' three times, even so the three refuges are indeed not given.

2466. Anunāsikantāni katvā dātabbānīti sambandho. Anunāsikantaṃ katvā dānakāle antarāvicchedaṃ akatvā dātabbānīti dassetuṃ ‘‘ekābaddhāni vā panā’’ti vuttaṃ. Vicchinditvā padapaṭipāṭito ma-kārantaṃ katvā dānasamaye vicchedaṃ katvā. Mantānīti ‘‘buddhaṃ saraṇaṃ iccādinā ma-kārantāni. ‘‘Buddhaṃ saraṇaṃ gacchāmī’’tiādinā nayena niggahitantameva katvā na dātabbanti ‘‘athā’’ti āha.

2466. The connection is: 'They should be given having been made to end with a nasal consonant.' To show that they should be given without interruption at the time of giving, having been made to end with a nasal consonant, it is said: 'or indeed bound as one.' [This is opposed to] interrupting the sequence of words, making them end with 'm' (ma-kāra), and making an interruption at the time of giving. 'Mantāni' means 'ending in 'm',' as in 'buddhaṃ saraṇaṃ,' etc. They should not be given having been made to end only with a niggahīta according to the method 'Buddhaṃ saraṇaṃ gacchāmi,' etc.; therefore, he says 'athā.'

2467. Suddhi nāma ācariyassa ñattiyā, kammavācāya ca uccāraṇavisuddhi. Pabbajjāti sāmaṇerasāmaṇeripabbajjā. Ubhatosuddhiyā vināti ubhatosuddhiṃ vinā ācariyantevāsīnaṃ ubhinnaṃ tīsu saraṇattayadānaggahaṇesu uccāraṇasuddhiṃ vinā, ekassāpi akkharassa vipattisabbhāve na hotīti attho.

2467. 'Purity' means the purity of utterance in the teacher's motion and the recitation of the formal act. 'Going forth' means the going forth of male and female novices. 'Without purity on both sides' means without purity on both sides, that is, without purity of utterance in the giving and taking of the three refuges by both teacher and pupil; if even a single syllable is faulty, it is not effective—this is the meaning.

2468-9. ‘‘Pabbajjāguṇamicchatā’’ti idaṃ ‘‘ācariyena, antevāsikenā’’ti padadvayassa visesanaṃ daṭṭhabbaṃ, antevāsikassa pabbajjāguṇaṃ icchantena ācariyena, attano pabbajjāguṇaṃ icchantena antevāsikena ca bu-ddha-kārādayo vaṇṇā bu-kāra dha-kārādayo vaṇṇā akkharā ṭhānakaraṇasampadaṃ kaṇṭhatālumuddhadantaoṭṭhanāsikābhedaṃ ṭhānasampadañca [Pg.134] akkharuppattisādhakatamajivhāmajjhādikaraṇasampadañca ahāpentena aparihāpentena vattabbāti yojanā. Kasmā idameva daḷhaṃ katvā vuttanti āha ‘‘ekavaṇṇavināsenā’’tiādi. Hi-saddo yasmā-padatthe, yasmā ekassāpi vaṇṇassa vināsena anuccāraṇena vā duruccāraṇena vā pabbajjā na ruhati, tasmā evaṃ vuttanti adhippāyo.

“One desiring the qualities of the going forth”—this should be understood as a qualifier for the two words “by the teacher” and “by the pupil.” The connection is that the letters, the syllables such as ‘bu’ and ‘dha’ (like ‘Buddha-kāra’ and others), the perfection of the places and instruments of articulation—namely, the distinction of throat, palate, head, teeth, lips, and nose as places of articulation, and the middle of the tongue as the most effective instrument for the production of letters—should be uttered by the teacher, who desires the qualities of the going forth in the pupil, and by the pupil, who desires the qualities of the going forth in himself, without losing or neglecting them. Why is this stated so emphatically? It is said, “due to the destruction of a single syllable,” and so forth. The word “hi” is used in the sense of “because.” Because even with the destruction of a single syllable, through non-utterance or mispronunciation, the going forth does not take root; therefore, this is the intended meaning.

2470. Yadi siddhāti sāsaṅkavacanena ubhatouccāraṇasuddhiyā dukkarattaṃ dīpetvā ‘‘appamattehi bhavitabba’’nti ubhinnaṃ ācariyantevāsikānaṃ anusiṭṭhi dinnā hoti. Saraṇagamanatovāti avadhāraṇena sāmaṇerapabbajjā upasampadā viya ñatticatutthena kammena na hoti, idānipi saraṇagamaneneva sijjhatīti dīpeti. Hi-saddo pasiddhiyaṃ. Yathāha –

2470. By the doubtful expression, 'If it is accomplished,' the difficulty of purity in the utterance of both is shown, and the instruction is given to both teacher and pupil: “One should be diligent.” By the emphasis on “from the mere taking of refuge,” it is shown that the going forth of a novice is not like higher ordination, which is performed by a formal act consisting of a motion and three announcements; even now, it is accomplished simply by taking refuge. The word “hi” is for emphasis. As it is said—

‘‘Yasmā saraṇagamanena upasampadā parato paṭikkhittā, tasmā sā etarahi saraṇagamanamatteneva na ruhati. Sāmaṇerassa pabbajjā pana yasmā paratopi ‘anujānāmi, bhikkhave, imehi tīhi saraṇagamanehi sāmaṇerapabbajja’nti (mahāva. 105) anuññātā eva, tasmā sā etarahipi saraṇagamanamatteneva ruhatī’’ti (mahāva. aṭṭha. 34).

“Since higher ordination by means of taking refuge was later rejected, therefore now it does not take root merely by taking refuge. However, the going forth of a novice, since it was allowed even later with the words, ‘Monks, I allow the going forth of a novice by these three refuges’ (Mahāvagga 105), therefore even now it takes root merely by taking refuge” (Mahāvagga-aṭṭhakathā 34).

Saraṇagamanato eva pabbajjā yadipi kiñcāpi siddhā nipphannā, tathāpi assa sāmaṇerassa ‘‘idañcidañca mayā pūretabbaṃ sīla’’nti ñatvā paripūraṇatthāya bhikkhunā dasa sīlāni dātabbānīti yojanā. Yathāha ‘‘anujānāmi, bhikkhave, sāmaṇerānaṃ dasa sikkhāpadāni, tesu ca sāmaṇerehi sikkhituṃ. Pāṇātipātā veramaṇī’’tiādi (mahāva. 106).

Even though the going forth is accomplished and perfected merely by taking refuge, nevertheless, the connection is that the ten precepts should be given by a bhikkhu to that novice for the sake of fulfilling them, knowing, “These and these precepts must be fulfilled by me.” As it is said: “Monks, I allow ten training rules for novices, and the novices should train in them: abstinence from the destruction of life,” and so forth (Mahāvagga 106).

Pabbajjākathāvaṇṇanā.

The Commentary on the Discourse on the Going Forth.

2471. Upajjhāyanti [Pg.135] vajjāvajje upanijjhāyatīti upajjhāyo, taṃ, bhagavatā vuttehi aṅgehi samannāgato paripuṇṇadasavasso puggalo. Nivāsetvā ca pārupitvā ca sirasi añjaliṃ paggahetvā attano abhimukhe ukkuṭikaṃ nisīditvā ‘‘upajjhāyo me, bhante, hohī’’ti tikkhattuṃ vatvā āyācanāya katāya ‘‘sāhu, lahu, opāyikaṃ, paṭirūpaṃ, pāsādikena sampādehī’’ti imesu pañcasu padesu aññataraṃ kāyena vā vācāya vā ubhayena vā viññāpetvā tasmiṃ sampaṭicchite pituṭṭhāne ṭhatvā atrajamiva taṃ gahetvā vajjāvajjaṃ upaparikkhitvā dosena niggaṇhitvā saddhivihārike sikkhāpento upajjhāyo nāma.

2471. A preceptor (upajjhāya) is one who closely observes what is blameworthy and blameless; he is a person endowed with the qualities stated by the Blessed One, who has completed ten years since his higher ordination. Having put on the lower robe and the upper robe, raising his joined hands to his head, and sitting squatting facing him, one should request three times: “Venerable sir, be my preceptor.” When the request has been made, and the preceptor has made known his acceptance by body, speech, or both, with one of these five terms—“Good,” “Light,” “Suitable,” “Fitting,” or “Accomplish it in a pleasing manner”—then, one who, standing in the position of a father, taking him as if he were his own son, examining what is blameworthy and blameless, restraining him from faults, and instructing the co-resident, is called a preceptor.

Vijjāsippaṃ, ācārasamācāraṃ vā sikkhitukāmehi ādarena caritabbo upaṭṭhātabboti ācariyo, taṃ, upajjhāye vuttalakkhaṇasamannāgatoyeva puggalo. Vuttanayeneva nisīditvā ‘‘ācariyo me, bhante, hohi, āyasmato nissāya vacchāmī’’ti tikkhattuṃ vatvā āyācanāya katāya ‘‘sāhū’’tiādīsu pañcasu aññataraṃ vatvā tasmiṃ sampaṭicchite pituṭṭhāne ṭhatvā puttaṭṭhāniyaṃ antevāsiṃ sikkhāpento ācariyo nāma.

A teacher (ācariya) is one who should be attended upon and served with respect by those who desire to learn knowledge, crafts, or proper conduct; he is a person endowed with the same characteristics as stated for the preceptor. Sitting in the same manner, one should request three times: “Venerable sir, please be my teacher; I shall live relying on the venerable one.” When the request has been made, and he has accepted by saying one of the five terms, “Good,” and so forth, then, one who, standing in the position of a father, instructs the pupil who is in the position of a son, is called a teacher.

Ettha ca sāhūti sādhu. Lahūti agaru, mama tuyhaṃ upajjhāyabhāve bhāriyaṃ natthīti attho. Opāyikanti upāyapaṭisaṃyuttaṃ, taṃ upajjhāyaggahaṇaṃ iminā upāyena tvaṃ me ito paṭṭhāya bhāro jātosīti vuttaṃ hoti. Paṭirūpanti anurūpaṃ te upajjhāyaggahaṇanti attho. Pāsādikenāti pasādāvahena kāyavacīpayogena. Sampādehīti tividhaṃ sikkhaṃ nipphādehīti attho. Kāyena vāti hatthamuddādiṃ dassento kāyena vā. Nāmavisesaṃ vinā pūretabbavattānaṃ samatāya ubhopi ekato vuttā.

Here, “Sāhu” means “good.” “Lahu” means “not heavy,” meaning there is no burden for me in being your preceptor. “Opāyika” means connected with a means; it is said that by this means of accepting a preceptor, you have become my responsibility from now on. “Paṭirūpa” means suitable; the meaning is that your acceptance of a preceptor is appropriate. “Pāsādikena” means by means of bodily and verbal application that inspires confidence. “Sampādehi” means, accomplish the threefold training. “Kāyena vā” means by body, showing hand gestures and so forth. Because the duties to be fulfilled are equal without distinction of name, both are stated together.

Etāni [Pg.136] vattāni upajjhāyassa saddhivihārikena, ācariyassa antevāsikenāpi evameva kātabbānevāti. Vasatāti vasantena. Piyasīlenāti piyaṃ sīlametassāti piyasīlo, tena, sīlaṃ paripūritukāmenāti vuttaṃ hoti.

These duties should be performed by the co-resident for the preceptor, and by the pupil for the teacher, in the same way. “Vasatā” means “by one dwelling.” “Piyasīlena” means “by one whose virtue is dear”; it is said to mean, “by one who desires to perfect his virtue.”

2472-3. Āsanaṃ paññapetabbanti ettha ‘‘kālasseva vuṭṭhāya upāhanā omuñcitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā’’ti (mahāva. 66) vuttā pubbakiriyā vattabbā. Āsanaṃ paññapetabbanti dantakaṭṭhakhādanaṭṭhānaṃ sammajjitvā nisīdanatthāya āsanaṃ paññapetabbaṃ. Iminā ca yāgupānaṭṭhānādīsupi āsanāni paññapetabbānevāti dassitaṃ hoti.

2472-3. “A seat should be prepared”—here, the preliminary duty mentioned in the Mahāvagga (66) should be stated: “Having risen early, removing the sandals, arranging the upper robe over one shoulder.” “A seat should be prepared” means that having swept the place for chewing tooth-sticks, a seat should be prepared for sitting. And by this, it is shown that seats should similarly be prepared even in places like the gruel-drinking place and so forth.

Dantakaṭṭhaṃ dātabbanti mahantaṃ, majjhimaṃ, khuddakanti tīṇi dantakaṭṭhāni upanetvā tato yaṃ tīṇi divasāni gaṇhāti, catutthadivasato paṭṭhāya tādisameva dātabbaṃ. Sace aniyamaṃ katvā yaṃ vā taṃ vā gaṇhāti, atha yādisaṃ labhati, tādisaṃ dātabbaṃ.

“A tooth-stick should be given.” Having presented three tooth-sticks—large, medium, and small—then, whichever he takes for three days, from the fourth day onwards, the same kind should be given. If he takes whichever without making a rule, then whatever kind one gets, that kind should be given.

Mukhodakaṃ dātabbanti mukhadhovanodakaṃ mukhodakanti majjhepadalopīsamāso, taṃ dentena sītañca uṇhañca udakaṃ upanetvā tato yaṃ tīṇi divasāni vaḷañjeti, catutthadivasato paṭṭhāya tādisameva mukhadhovanodakaṃ dātabbaṃ. Sace aniyamaṃ katvā yaṃ vā taṃ vā gaṇhāti, atha yādisaṃ labhati, tādisaṃ dātabbaṃ. Sace duvidhampi vaḷañjeti, duvidhampi upanetabbaṃ. ‘‘Mukhodakaṃ mukhadhovanaṭṭhāne ṭhapetvā avasesaṭṭhānāni sammajjitabbāni. Sammajjantena ca vaccakuṭito paṭṭhāya sammajjitabbaṃ. There vaccakuṭiṃ gate pariveṇaṃ sammajjitabbaṃ, evaṃ pariveṇaṃ asuññaṃ hotī’’ti aṭṭhakathāyaṃ (mahāva. aṭṭha. 64 atthato samānaṃ) vuttanayeneva sammajjitabbaṃ.

“Mouth-water should be given”—“mukhodaka” is a compound with the middle term elided, meaning “water for washing the mouth.” When giving it, having presented both cold and hot water, whichever he uses for three days, from the fourth day onwards, the same kind of mouth-washing water should be given. If he takes whichever without making a rule, then whatever kind one gets, that kind should be given. If he uses both kinds, both should be presented. “Having placed mouth-water in the mouth-washing place, the remaining areas should be swept. When sweeping, one should sweep starting from the toilet. When the elder has gone to the toilet, the precinct should be swept; thus, the precinct will not be empty”—sweeping should be done in this way, as stated in the commentary (Mahāvagga-aṭṭhakathā 64, the meaning is the same).

Tato [Pg.137] uttariṃ kattabbaṃ dassetumāha ‘‘tassa kālenā’’tiādi. Tassāti upajjhāyassa vā ācariyassa vā. Kālenāti yāgupānakāle. Idhāpi ‘‘āsanaṃ paññapetabba’’nti seso. Yathāha ‘‘there vaccakuṭito anikkhanteyeva āsanaṃ paññapetabbaṃ. Sarīrakiccaṃ katvā āgantvā tasmiṃ nisinnassa ‘sace yāgu hotī’tiādinā nayena vuttaṃ vattaṃ kātabba’’nti (mahāva. aṭṭha. 64).

To show what should be done further, it is said, “At his time,” and so forth. “His” means of the preceptor or of the teacher. “At the time” means at the time for gruel and drink. Here too, “a seat should be prepared” is the remainder. As it is said: “A seat should be prepared even before the elder has left the toilet. After performing bodily functions and returning, when he is seated there, the duty mentioned by the method beginning with ‘if there is gruel’ should be performed” (Mv.A. 64).

Yāgu tassupanetabbāti ettha ‘‘bhājanaṃ dhovitvā’’ti seso. Yathāha – ‘‘bhājanaṃ dhovitvā yāgu upanāmetabbā’’ti (mahāva. 66). Saṅghato vāti salākādivasena saṅghato labbhamānā vā. Kulatopi vāti upāsakādikulato vā.

“Gruel should be presented to him”—here, “having washed the bowl” is the remainder. As it is said: “Having washed the bowl, gruel should be presented” (Mv. 66). “Or from the Saṅgha”—meaning obtained from the Saṅgha by means of tickets and so forth. “Or from a family”—meaning from the families of lay followers and so forth.

‘‘Patte vattañca kātabba’’nti idaṃ ‘‘yāguṃ pītassa udakaṃ datvā bhājanaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā paṭisāmetabbaṃ, upajjhāyamhi vuṭṭhite āsanaṃ uddharitabbaṃ. Sace so deso uklāpo hoti, so deso sammajjitabbo’’ti (mahāva. 66) āgatavattaṃ sandhāyāha. Divā bhuttapattepi kātabbaṃ eteneva dassitaṃ hoti.

“The duty regarding the bowl should also be performed”—this refers to the duty that has come down: “After the gruel has been drunk, water should be given, the bowl should be received, lowered, carefully washed without scraping, and put away. When the preceptor has risen, the seat should be removed. If that place is dirty, that place should be swept” (Mv. 66). By this, it is also shown that the duty should be performed for the bowl used for the daytime meal.

Vattaṃ ‘‘gāmappavesane’’ti idaṃ ‘‘sace upajjhāyo gāmaṃ pavisitukāmo hoti, nivāsanaṃ dātabbaṃ, paṭinivāsanaṃ paṭiggahetabba’’ntiādinayappavattaṃ (mahāva. 66) vattaṃ sandhāyāha. ‘‘Kātabba’’nti idaṃ sabbapadehi yojetabbaṃ.

The duty regarding “entering the village” refers to the duty that proceeds by the method beginning with “if the preceptor wishes to enter the village, the lower robe should be given, and the other lower robe should be received” (Mv. 66). “Should be done” should be connected with all the terms.

2474. Cīvare yāni vattānīti gāmaṃ pavisitukāmassa cīvaradāne, paṭinivattassa cīvaraggahaṇasaṅgharaṇapaṭisāmanesu mahesinā yāni vattāni vuttāni, tāni ca kātabbāni. Senāsane tathāti ‘‘yasmiṃ vihāre upajjhāyo viharatī’’tiādinā [Pg.138] (mahāva. 66) vuttanayena ‘‘senāsane kattabba’’nti dassitaṃ senāsanavattañca.

2474. The duties regarding robes are those that the Great Seer spoke of concerning the giving of robes to one who wishes to enter the village, and concerning the receiving, folding, and putting away of robes for one who returns; these should also be performed. Similarly, regarding lodgings: the duty concerning lodgings, which is shown by “what should be done in the lodging” according to the method stated beginning with “in whichever dwelling the preceptor resides” (Mv. 66), should also be performed.

Pādapīṭhakathalikādīsu tathāti yojanā. Upajjhāye gāmato paṭinivatte ca jantāghare ca ‘‘pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabba’’nti (mahāva. 66) evamāgataṃ vattañca kātabbaṃ. Ādi-saddena ‘‘upajjhāyo pānīyena pucchitabbo’’tiādivattaṃ (mahāva. 66) saṅgaṇhāti.

In the case of footstools, foot-wiping cloths, etc., the word 'thus' is to be construed. When the preceptor returns from the village or is in the hot-room, the duty, as stated (Mahāva. 66), 'foot-water, a footstool, and a foot-wiping cloth should be set out,' should be performed. By the word 'etc.' are included duties such as 'the preceptor should be asked for drinking water' (Mahāva. 66).

2475. Evaṃ sabbattha vattesu pāṭiyekkaṃ dassiyamānesu papañcoti khandhakaṃ oloketvā sukhaggahaṇatthāya gaṇanaṃ dassetukāmo āha ‘‘evamādīnī’’tiādi. Rogato vuṭṭhānāgamanantānīti ācariyupajjhāyānaṃ rogato vuṭṭhānāgamanapariyosānāni. Sattatiṃsasataṃ siyunti sattatiṃsādhikasatavattānīti attho.

2475. Thus, since it would be a proliferation to show all these duties individually, wishing to present the count for easy comprehension by examining the Khandhaka, he says, 'such as these,' etc. 'From rising from illness to returning' means the duties from the teacher's and preceptor's rising from illness up to their return. 'There may be one hundred and thirty-seven' means one hundred and thirty-seven duties.

Tāni pana vattāni khandhakapāḷiyā (mahāva. 66) āgatakkamena evaṃ yathāvuttagaṇanāya samānetabbāni – dantakaṭṭhadānaṃ, mukhodakadānaṃ, āsanapaññāpanaṃ, sace yāgu hoti, bhājanaṃ dhovitvā yāguyā upanāmanaṃ, yāguṃ pītassa udakaṃ datvā bhājanaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā paṭisāmanaṃ, upajjhāyamhi vuṭṭhite āsanassa uddharaṇaṃ, sace so deso uklāpo hoti, tassa sammajjanaṃ, sace upajjhāyo gāmaṃ pavisitukāmo hoti, tassa nivāsanadānaṃ, paṭinivāsanapaṭiggahaṇaṃ, kāyabandhanadānaṃ, saguṇaṃ katvā saṅghāṭidānaṃ, dhovitvā sodakapattassa dānaṃ, sace upajjhāyo pacchāsamaṇaṃ ākaṅkhati, timaṇḍalaṃ paṭicchādentena parimaṇḍalaṃ nivāsetvā kāyabandhanaṃ bandhitvā saguṇaṃ katvā saṅghāṭiyo pārupitvā [Pg.139] gaṇṭhikaṃ parimuñcitvā dhovitvā pattaṃ gahetvā upajjhāyassa pacchāsamaṇena gamanaṃ, nātidūranaccāsanne gamanaṃ, pattapariyāpannassa paṭiggahaṇaṃ, na upajjhāyassa bhaṇamānassa antarantarā kathāopātanaṃ, upajjhāyassa āpattisāmantā bhaṇamānassa ca nivāraṇaṃ, nivattantena paṭhamataraṃ āgantvā āsanapaññāpanaṃ, pādodakapādapīṭhapādakathalikānaṃ upanikkhipanaṃ, paccuggantvā pattacīvarapaṭiggahaṇaṃ, paṭinivāsanadānaṃ, nivāsanapaṭiggahaṇaṃ, sace cīvaraṃ sinnaṃ hoti, muhuttaṃ uṇhe otāpanaṃ, neva uṇhe cīvarassa nidahanaṃ, majjhe yathā bhaṅgo na hoti, evaṃ caturaṅgulaṃ kaṇṇaṃ ussāretvā cīvarassa saṅgharaṇaṃ, obhoge kāyabandhanassa karaṇaṃ, sace piṇḍapāto hoti, upajjhāyo ca bhuñjitukāmo hoti, udakaṃ datvā piṇḍapātassa upanāmanaṃ, upajjhāyassa pānīyena pucchanaṃ, bhuttāvissa udakaṃ datvā pattaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā vodakaṃ katvā muhuttaṃ uṇhe otāpanaṃ, na ca uṇhe pattassa nidahanaṃ, pattacīvaraṃ nikkhipitabbaṃ –

These duties, moreover, should be brought into conformity with the aforementioned count, in the order given in the Khandhakapāḷi (Mahāva. 66), thus: giving a tooth-stick; giving water for the face; preparing a seat; if there is gruel, washing the bowl and offering the gruel; when he has drunk the gruel, giving water, receiving the bowl, lowering it, washing it well without scraping, and putting it away; when the preceptor has risen, removing the seat; if that place is dirty, sweeping it; if the preceptor wishes to enter the village, giving him his lower robe; receiving the other lower robe; giving the waistband; folding the outer robe properly and giving it; giving a washed bowl with water in it; if the preceptor desires an attendant, wearing the lower robe evenly, covering the three circles, fastening the waistband, folding the outer robes properly and wearing them, fastening the knot, washing the bowl, taking it, and going as the preceptor's attendant; not going too far or too close; receiving what is contained in the bowl; not interrupting the preceptor while he is speaking; and preventing the preceptor from speaking about an offense in the vicinity; returning first and preparing a seat; setting out foot-water, a footstool, and a foot-wiping cloth; going out to meet him and receiving his bowl and robe; giving him his lower robe upon his return; receiving the lower robe; if the robe is damp, drying it briefly in the sun; not leaving the robe in the heat; folding the robe with a four-finger turn at the edge so that it does not get creased in the middle; making a loop for the waistband at the hem; if there is almsfood and the preceptor wishes to eat, giving water and offering the almsfood; asking the preceptor if he needs drinking water; after he has eaten, giving him water, receiving the bowl, lowering it, washing it well without scraping, draining the water, and drying it briefly in the sun; not leaving the bowl in the heat; the bowl and robe should be put away.

Pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā pattassa nikkhipanaṃ, na ca anantarahitāya bhūmiyā pattassa nikkhipanaṃ, cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvarassa nikkhipanaṃ, upajjhāyamhi vuṭṭhite āsanassa uddharaṇaṃ, pādodakapādapīṭhapādakathalikānaṃ paṭisāmanaṃ, sace so deso uklāpo hoti, tassa sammajjanaṃ, sace upajjhāyo nhāyitukāmo hoti, nhānassa paṭiyādanaṃ, sace sītena attho hoti, sītassa sace uṇhena attho hoti, uṇhassa paṭiyādanaṃ, sace upajjhāyo jantāgharaṃ pavisitukāmo hoti, cuṇṇassa [Pg.140] sannayanaṃ, mattikātemanaṃ, jantāgharapīṭhaṃ ādāya upajjhāyassa piṭṭhito piṭṭhito gantvā jantāgharapīṭhaṃ datvā cīvaraṃ paṭiggahetvā ekamantaṃ nikkhipanaṃ, cuṇṇadānaṃ, mattikādānaṃ, sace ussahati, jantāgharaṃ pavisitabbaṃ –

When putting away the bowl, one should take the bowl with one hand and touch under the bed or under the stool with the other hand before putting the bowl away; and the bowl should not be put away on the bare ground without an intervening layer. When putting away the robe, one should take the robe with one hand and wipe the robe-pole or robe-rope with the other hand, then fold the robe by bringing the far edge to the near edge, and put it away. When the preceptor has risen, the seat should be removed; the foot-water, footstool, and foot-wiping cloth should be put away. If that place is dirty, it should be swept. If the preceptor wishes to bathe, the bath should be prepared; if cold water is needed, cold water should be prepared; if hot water is needed, hot water should be prepared. If the preceptor wishes to enter the hot-room, the bath powder should be collected, the clay moistened, and the hot-room stool taken. Following behind the preceptor, one should give him the hot-room stool, receive his robe, and put it aside. The bath powder and clay should be given. If one is able, one should enter the hot-room.

Jantāgharaṃ pavisantena mattikāya mukhaṃ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharappaveso, na therānaṃ bhikkhūnaṃ anupakhajja nisīdanaṃ, na navānaṃ bhikkhūnaṃ āsanena paṭibāhanaṃ, jantāghare upajjhāyassa parikammassa karaṇaṃ, jantāgharā nikkhamantena jantāgharapīṭhaṃ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamanaṃ, udakepi upajjhāyassa parikammakaraṇaṃ, nhātena paṭhamataraṃ uttaritvā attano gattaṃ vodakaṃ katvā nivāsetvā upajjhāyassa gattato udakassa pamajjanaṃ, nivāsanadānaṃ, saṅghāṭidānaṃ, jantāgharapīṭhaṃ ādāya paṭhamataraṃ āgantvā āsanassa paññāpanaṃ, pādodakapādapīṭhapādakathalikānaṃ upanikkhipanaṃ, upajjhāyassa pānīyena pucchanaṃ, sace uddisāpetukāmo hoti, uddisāpanaṃ, sace paripucchitukāmo hoti, paripucchanaṃ, yasmiṃ vihāre upajjhāyo viharati, sace so vihāro uklāpo hoti, sace ussahati, tassa sodhanaṃ, vihāraṃ sodhentena paṭhamaṃ pattacīvarassa nīharitvā ekamantaṃ nikkhipanaṃ, nisīdanapaccattharaṇassa nīharitvā ekamantaṃ nikkhipanaṃ, bhisibibbohanassa nīharitvā ekamantaṃ nikkhipanaṃ, mañcassa nīcaṃ katvā sādhukaṃ appaṭighaṃsantena asaṅghaṭṭentena kavāṭapīṭhaṃ nīharitvā ekamantaṃ nikkhipanaṃ, pīṭhassa nīcaṃ katvā sādhukaṃ appaṭighaṃsantena asaṅghaṭṭentena kavāṭapīṭhaṃ nīharitvā ekamantaṃ nikkhipanaṃ, mañcapaṭipādakānaṃ nīharitvā ekamantaṃ nikkhipanaṃ, kheḷamallakassa nīharitvā ekamantaṃ nikkhipanaṃ, apassenaphalakassa nīharitvā ekamantaṃ nikkhipanaṃ, bhūmattharaṇassa yathāpaññattassa sallakkhetvā nīharitvā ekamantaṃ nikkhipanaṃ[Pg.141], sace vihāre santānakaṃ hoti, ullokā paṭhamaṃ ohāraṇaṃ, ālokasandhikaṇṇabhāgānaṃ pamajjanaṃ, sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjanaṃ, sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjanaṃ, sace akatā hoti bhūmi, udakena paripphositvā pamajjanaṃ ‘‘mā vihāro rajena uhaññī’’ti, saṅkāraṃ vicinitvā ekamantaṃ chaḍḍanaṃ, bhūmattharaṇassa otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññāpanaṃ, mañcapaṭipādakānaṃ otāpetvā pamajjitvā atiharitvā yathāṭṭhāne ṭhapanaṃ, mañcassa otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena asaṅghaṭṭentena kavāṭapīṭhaṃ atiharitvā yathāpaññattaṃ paññāpanaṃ, pīṭhassa otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena asaṅghaṭṭentena kavāṭapīṭhaṃ atiharitvā yathāpaññattaṃ paññāpanaṃ, bhisibibbohanassa otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññāpanaṃ, nisīdanapaccattharaṇassa otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññāpanaṃ, kheḷamallakassa otāpetvā pamajjitvā atiharitvā yathāṭṭhāne ṭhapanaṃ, apassenaphalakassa otāpetvā pamajjitvā atiharitvā yathāṭṭhāne ṭhapanaṃ, pattacīvaraṃ nikkhipitabbaṃ –

When entering the hot-room, one should smear one's face with clay, cover oneself in front and behind, and then enter the hot-room. One should not sit down encroaching upon the elder bhikkhus, nor displace the junior bhikkhus from their seats. In the hot-room, one should perform services for the preceptor. When leaving the hot-room, one should take the hot-room stool, cover oneself in front and behind, and then exit the hot-room. Even in the water, one should perform services for the preceptor. After bathing, one should get out first, dry one’s own body, put on one's lower robe, and then wipe the water from the preceptor’s body. One should give the lower robe, give the outer robe, take the hot-room stool, return first, prepare a seat, and set out water for the feet, a footstool, and a foot-wiper. One should ask the preceptor if he desires drinking water. If he wishes to have something recited, one should arrange for a recitation; if he wishes to ask questions, one should ask him questions. In the dwelling where the preceptor resides, if that dwelling is dirty, and if one is able, one should clean it. When cleaning the dwelling, first one should take out the bowl and robes and put them to one side. One should take out the sitting cloth and ground-covering and put them to one side. One should take out the mattress and bolster and put them to one side. Lowering the bed, one should take it out carefully, without scraping it or knocking it against the door-posts, and put it to one side. Lowering the stool, one should take it out carefully, without scraping it or knocking it against the door-posts, and put it to one side. One should take out the bed supports and put them to one side. One should take out the spittoon and put it to one side. One should take out the leaning board and put it to one side. Having noted how the floor-covering was laid out, one should take it out and put it to one side. If there are cobwebs in the dwelling, one should first remove them from the ceiling. One should dust the window openings and corners. If the walls finished with red ochre are dusty, one should dampen a cloth, wring it out, and wipe them. If the floor finished in black is dusty, one should dampen a cloth, wring it out, and wipe it. If the floor is unfinished, one should sprinkle it with water and wipe it, thinking, 'May the dwelling not be harmed by dust.' One should collect the rubbish and discard it to one side. One should air the floor-covering in the sun, clean it, shake it out, bring it back, and lay it out as it was before. One should air the bed supports in the sun, wipe them, bring them back, and place them in their proper place. One should air the bed in the sun, clean it, shake it out, lower it carefully, without scraping it or knocking it against the door-posts, bring it back, and lay it out as it was before. One should air the stool in the sun, clean it, shake it out, lower it carefully, without scraping it or knocking it against the door-posts, bring it back, and lay it out as it was before. One should air the mattress and bolster in the sun, clean them, shake them out, bring them back, and lay them out as it was before. One should air the sitting cloth and ground-covering in the sun, clean them, shake them out, bring them back, and lay them out as it was before. One should air the spittoon in the sun, wipe it, bring it back, and place it in its proper place. One should air the leaning board in the sun, wipe it, bring it back, and place it in its proper place. The bowl and robes should be put back.

Pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā pattassa nikkhipanaṃ, na ca anantarahitāya bhūmiyā pattassa nikkhipanaṃ, cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena [Pg.142] cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvarassa nikkhipanaṃ, sace puratthimāya sarajā vātā vāyanti, puratthimānaṃ vātapānānaṃ thakanaṃ, tathā pacchimānaṃ, tathā uttarānaṃ, tathā dakkhiṇānaṃ vātapānānaṃ thakanaṃ, sace sītakālo hoti, divā vātapānānaṃ vivaraṇaṃ, rattiṃ thakanaṃ, sace uṇhakālo hoti, divā vātapānānaṃ thakanaṃ, rattiṃ vivaraṇaṃ, sace pariveṇaṃ uklāpaṃ hoti, pariveṇassa sammajjanaṃ, sace koṭṭhako uklāpo hoti, koṭṭhakassa sammajjanaṃ, sace upaṭṭhānasālā uklāpā hoti, tassā sammajjanaṃ, sace aggisālā uklāpā hoti, tassā sammajjanaṃ, sace vaccakuṭi uklāpā hoti, tassā sammajjanaṃ, sace pānīyaṃ na hoti, pānīyassa upaṭṭhāpanaṃ, sace paribhojanīyaṃ na hoti, paribhojanīyassa upaṭṭhāpanaṃ, sace ācamanakumbhiyā udakaṃ na hoti, ācamanakumbhiyā udakassa āsiñcanaṃ, sace upajjhāyassa anabhirati uppannā hoti, saddhivihārikena vūpakāsanaṃ vūpakāsāpanaṃ vā, dhammakathāya vā tassa karaṇaṃ, sace upajjhāyassa kukkuccaṃ uppannaṃ hoti, saddhivihārikena vinodanaṃ vinodāpanaṃ vā, dhammakathāya vā tassa karaṇaṃ, sace upajjhāyassa diṭṭhigataṃ uppannaṃ hoti, saddhivihārikena vivecanaṃ vivecāpanaṃ vā, dhammakathāya vā tassa karaṇaṃ, sace upajjhāyo garudhammaṃ ajjhāpanno hoti parivāsāraho, saddhivihārikena ussukkakaraṇaṃ ‘‘kinti nu kho saṅgho upajjhāyassa parivāsaṃ dadeyyā’’ti, sace upajjhāyo mūlāyapaṭikassanāraho hoti, saddhivihārikena ussukkakaraṇaṃ ‘‘kinti [Pg.143] nu kho saṅgho upajjhāyaṃ mūlāya paṭikasseyyā’’ti, sace upajjhāyo mānattāraho hoti, saddhivihārikena ussukkakaraṇaṃ ‘‘kinti nu kho saṅgho upajjhāyassa mānattaṃ dadeyyā’’ti, sace upajjhāyo abbhānāraho hoti, saddhivihārikena ussukkakaraṇaṃ ‘‘kinti nu kho saṅgho upajjhāyaṃ abbheyyā’’ti, sace saṅgho upajjhāyassa kammaṃ kattukāmo hoti tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, saddhivihārikena ussukkakaraṇaṃ ‘‘kinti nu kho saṅgho upajjhāyassa kammaṃ na kareyya, lahukāya vā pariṇāmeyyā’’ti, kataṃ vā panassa hoti saṅghena kammaṃ tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, saddhivihārikena ussukkakaraṇaṃ ‘‘kinti nu kho upajjhāyo sammā vatteyya, lomaṃ pāteyya, netthāraṃ vatteyya, saṅgho taṃ kammaṃ paṭippassambheyyā’’ti, sace upajjhāyassa cīvaraṃ dhovitabbaṃ hoti, saddhivihārikena dhovanaṃ ussukkakaraṇaṃ vā ‘‘kinti nu kho upajjhāyassa cīvaraṃ dhoviyethā’’ti, sace upajjhāyassa cīvaraṃ kātabbaṃ hoti, saddhivihārikena karaṇaṃ ussukkakaraṇaṃ vā ‘‘kinti nu kho upajjhāyassa cīvaraṃ kariyethā’’ti, sace upajjhāyassa rajanaṃ pacitabbaṃ hoti, saddhivihārikena pacanaṃ ussukkakaraṇaṃ vā ‘‘kinti nu kho upajjhāyassa rajanaṃ paciyethā’’ti, sace upajjhāyassa cīvaraṃ rajetabbaṃ hoti, saddhivihārikena rajanaṃ ussukkakaraṇaṃ vā ‘‘kinti nu kho upajjhāyassa cīvaraṃ rajiyethā’’ti, cīvaraṃ rajantena sādhukaṃ samparivattakaṃ samparivattakaṃ rajanaṃ, na ca acchinne theve pakkamanaṃ, upajjhāyaṃ anāpucchā na ekaccassa pattadānaṃ, na ekaccassa pattapaṭiggahaṇaṃ, na ekaccassa cīvaradānaṃ, na ekaccassa cīvarapaṭiggahaṇaṃ, na ekaccassa parikkhāradānaṃ, na ekaccassa parikkhārapaṭiggahaṇaṃ, na ekaccassa kesacchedanaṃ, na ekaccena kesānaṃ chedāpanaṃ, na ekaccassa parikammakaraṇaṃ, na ekaccena parikammassa kārāpanaṃ, na ekaccassa veyyāvaccakaraṇaṃ, na ekaccena veyyāvaccassa [Pg.144] kārāpanaṃ, na ekaccassa pacchāsamaṇena gamanaṃ, na ekaccassa pacchāsamaṇassa ādānaṃ, na ekaccassa piṇḍapātassa nīharaṇaṃ, na ekaccena piṇḍapātanīharāpanaṃ, na upajjhāyaṃ anāpucchā gāmappavesanaṃ, na susānagamanaṃ, na disāpakkamanaṃ, sace upajjhāyo gilāno hoti, yāvajīvaṃ upaṭṭhānaṃ, vuṭṭhānamassa āgamananti tesu kānici vattāni savibhattikāni, kānici avibhattikāni, tesu avibhattikānaṃ vibhāge vuccamāne yathāvuttagaṇanāya atirekatarāni honti, taṃ pana vibhāgaṃ anāmasitvā piṇḍavasena gahetvā yathā ayaṃ gaṇanā dassitāti veditabbā.

When putting down the bowl, one should hold the bowl with one hand and touch a lower bed or a lower seat with the other hand before placing the bowl down; and the bowl should not be placed down on the bare ground. When putting down the robe, one should hold the robe with one hand and wipe the robe rack or robe cord with the other hand, then fold the robe with the outer edge inward and the inner edge outward before placing it down. If dusty winds blow from the east, the eastern windows should be closed. Similarly, the western, northern, and southern windows should be closed. If it is the cold season, the windows should be opened during the day and closed at night. If it is the hot season, the windows should be closed during the day and opened at night. If the monastery precinct is dirty, it should be swept. If the vestibule is dirty, it should be swept. If the service hall is dirty, it should be swept. If the fire hall is dirty, it should be swept. If the toilet is dirty, it should be swept. If there is no drinking water, drinking water should be provided. If there is no water for use, water for use should be provided. If there is no water in the rinsing pot, water should be poured into the rinsing pot. If dissatisfaction arises in the preceptor, the co-resident should either calm it or have it calmed, or do so with a Dhamma talk. If remorse arises in the preceptor, the co-resident should dispel it or have it dispelled, or do so with a Dhamma talk. If wrong view arises in the preceptor, the co-resident should clarify it or have it clarified, or do so with a Dhamma talk. If the preceptor has fallen into a serious offense requiring probation, the co-resident should be zealous, thinking, “How can the Sangha grant probation to the preceptor?” If the preceptor deserves to be returned to the beginning, the co-resident should be zealous, thinking, “How can the Sangha return the preceptor to the beginning?” If the preceptor deserves penance, the co-resident should be zealous, thinking, “How can the Sangha grant penance to the preceptor?” If the preceptor deserves absolution, the co-resident should be zealous, thinking, “How can the Sangha absolve the preceptor?” If the Sangha wishes to perform an action against the preceptor—whether censure, demotion, banishment, reconciliation, or suspension—the co-resident should be zealous, thinking, “How can the Sangha not perform the action against the preceptor or make it lighter?” If the Sangha has already performed an action against him—whether censure, demotion, banishment, reconciliation, or suspension—the co-resident should be zealous, thinking, “How can the preceptor behave properly, show humility, act for his release, so that the Sangha may rescind that action?” If the preceptor’s robe needs washing, the co-resident should wash it or be zealous, thinking, “How can the preceptor’s robe be washed?” If the preceptor’s robe needs making, the co-resident should make it or be zealous, thinking, “How can the preceptor’s robe be made?” If dye needs to be prepared for the preceptor, the co-resident should prepare it or be zealous, thinking, “How can dye be prepared for the preceptor?” If the preceptor’s robe needs dyeing, the co-resident should dye it or be zealous, thinking, “How can the preceptor’s robe be dyed?” When dyeing the robe, one should dye it carefully, turning it repeatedly, and should not leave while the dripping has not ceased. Without asking the preceptor, one should not give a bowl to anyone, receive a bowl from anyone, give a robe to anyone, receive a robe from anyone, give requisites to anyone, receive requisites from anyone, cut anyone’s hair, have one's hair cut by anyone, perform services for anyone, have services performed by anyone, run errands for anyone, have errands run by anyone, go with anyone as an attendant, take anyone as an attendant, take out almsfood for anyone, have almsfood taken out by anyone, enter the village, go to the charnel ground, or depart to another region. If the preceptor is sick, one should attend to him for as long as he lives, until his recovery. Among these duties, some are with divisions and some are without divisions. When the analysis of those without divisions is spoken of, they become more numerous than the stated count. However, without referring to that analysis, having taken them as a whole, it should be understood that this count is shown thus.

2476. Akarontassāti ettha ‘‘vatta’’nti seso. Anādaravaseneva vattaṃ akarontassa bhikkhuno tena vattabhedena vattākaraṇena sabbattha sattatiṃsādhikasatappabhedaṭṭhāne tattakaṃyeva dukkaṭaṃ pakāsitanti yojanā.

2476. “Of one not performing”—here, “the duty” is the remainder. For a monk who does not perform the duty merely out of disrespect, by that violation of duty, by that non-performance of duty, in each of the one hundred and thirty-seven categories of distinctions, just that much of a minor offense is declared—this is the application.

Upajjhāyācariyavattakathāvaṇṇanā.

The Explanation of the Discourse on the Observances Regarding Preceptors and Teachers.

2477. Evaṃ upajjhāyācariyavattāni saṅkhepena dassetvā upajjhāyācariyehi saddhivihārikantevāsīnaṃ kātabbavattāni dassetumāha ‘‘upajjhāyassa vattānī’’tiādi. Upajjhāyassa vattānīti upajjhāyena saddhivihārikassa yuttapattakāle kattabbattā upajjhāyāyattavattānīti attho. Tathā saddhivihāriketi yathā saddhivihārikena upajjhāyassa kātabbāni, tathā upajjhāyena saddhivihārike kātabbāni.

2477. Having thus briefly shown the duties regarding preceptors and teachers, to show the duties to be performed by preceptors and teachers for their co-residents and apprentices, he said, “the duties of the preceptor,” and so on. “The duties of the preceptor” means the duties dependent on the preceptor, to be performed by the preceptor for the co-resident at the appropriate time. Similarly, “for the co-resident” means that just as there are duties to be performed by the co-resident for the preceptor, so too there are duties to be performed by the preceptor for the co-resident.

Upajjhāyācariyavattesu gāmappavese pacchāsamaṇena hutvā nātidūranaccāsannagamanaṃ, na antarantarā kathāopātanaṃ, āpattisāmantā bhaṇamānassa nivāraṇaṃ, pattapariyāpannapaṭiggahaṇanti cattāri vattāni, na ekaccassa pattadānādianāpucchādisāpakkamanāvasānāni vīsati paṭikkhepā ceti etāni [Pg.145] catuvīsati vattāni ṭhapetvā avasesāni terasādhikasatavattāni sandhāyāha ‘‘sataṃ terasa hontevā’’ti, terasādhikasatavattāni hontīti attho. Ācariyena antevāsikepi ca kātabbavattāni tathā tattakānevāti attho.

In the duties towards the preceptor and teacher: being a junior monk following behind when entering a village, not going too far or too near, not interrupting the conversation, preventing one who is speaking about something close to an offense, and receiving what pertains to the bowl—these are the four duties. Not giving a bowl to just anyone, departing without asking permission, and so on until the end—these are twenty prohibitions. Thus, having set aside these twenty-four duties, the remaining one hundred and thirteen duties are referred to when it is said, “Let there be one hundred and thirteen.” The meaning is that there are one hundred and thirteen duties. Similarly, the duties to be performed by the teacher towards the apprentice are also the same in number—that is the meaning.

Saddhivihārikantevāsikavattakathāvaṇṇanā.

The Explanation of the Discussion on the Duties concerning Co-residents and Apprentices.

2478. Upajjhāyācariyehi saddhivihārikantevāsikānaṃ nissayapaṭippassaddhippakāraṃ dassetumāha ‘‘pakkante vāpī’’tiādi. Pakkante vāpi vibbhante vāpi pakkhasaṅkante vāpi mate vāpi āṇattiyā vāpi evaṃ pañcadhā upajjhāyā saddhivihārikena gahito nissayo paṭippassambhatīti yojanā. Pakkanteti tadahu apaccāgantukāmatāya disaṃ gate. Vibbhanteti gihibhāvaṃ patte. Pakkhasaṅkantaketi titthiyāyatanaṃ gate. Mateti kālakate. Āṇattiyāti nissayapaṇāmanena.

2478. To show the manner in which the dependence of co-residents and apprentices on their preceptors and teachers ceases, it is said, “When they have departed,” and so on. The connection is as follows: When they have departed, or when they have disrobed, or when they have gone over to another faction, or when they have died, or by command—in these five ways, the dependence undertaken by the co-resident from the preceptor is relinquished. “Departed” means having gone to another region with the intention of not returning that day. “Disrobed” means having attained the state of a householder. “Gone over to another faction” means having gone to the sphere of the sectarians. “Died” means having passed away. “By command” means by the dismissal of dependence.

2479-80. Ācariyamhāpi antevāsikena gahitanissayassa bhedanaṃ chadhā chappakārena hotīti yojanā. Kathanti āha ‘‘pakkante cā’’tiādi. Taṃ upajjhāyato nissayabhede vuttanayameva. Visesaṃ pana sayameva vakkhati ‘‘āṇattiya’’ntiādinā. Āṇattiyanti ettha visesatthajotako pana-saddo luttaniddiṭṭho. Ubhinnampi dhuranikkhepanepi cāti ācariyassa nissayapaṇāmane pana ubhinnaṃ ācariyantevāsikānaṃyeva aññamaññanirālayabhāve sati nissayabhedo hoti, na ekassāti attho. Tamevatthaṃ byatirekato daḷhīkaroti ‘‘ekekassā’’tiādinā. Ekekassa vā ubhinnaṃ vā ālaye sati na bhijjatīti yojanā. Yathāha –

2479-80. The connection is that the breaking of the dependence undertaken by the pupil from the teacher occurs in six ways, in six manners. How? It is said, “When one departs,” and so on. That is just as stated concerning the breaking of dependence on the preceptor. The difference, however, will be stated with the phrase “by command,” and so on. Here, in the word “āṇattiyā,” the particle “pana” (however), which indicates a special meaning, is indicated by elision. And also, in the relinquishing of the burden by both, that is, in the teacher’s dismissal of dependence, the breaking of dependence occurs only when both teacher and pupil are mutually free from attachment to each other, not by one alone—this is the meaning. He reinforces that very meaning by way of contrast with the phrase “for each one,” and so on. The connection is that the dependence does not break if attachment remains in either one or both. As it is said:

‘‘Āṇattiyaṃ [Pg.146] pana sacepi ācariyo muñcitukāmova hutvā nissayapaṇāmanāya paṇāmeti, antevāsiko ca ‘kiñcāpi maṃ ācariyo paṇāmeti, atha kho hadayena muduko’ti sālayova hoti, nissayo na paṭippassambhatiyeva. Sacepi ācariyo sālayo, antevāsiko nirālayo ‘na dāni imaṃ nissāya vasissāmī’ti dhuraṃ nikkhipati, evampi na paṭippassambhati. Ubhinnaṃ sālayabhāve pana na paṭippassambhatiyeva. Ubhinnaṃ dhuranikkhepena paṭippassambhatī’’ti (mahāva. aṭṭha. 83).

“But concerning a command, even if the teacher, wishing to release him, dismisses him with a dismissal of dependence, but the pupil thinks, ‘Even though the teacher dismisses me, yet his heart is tender,’ and is indeed attached, the dependence is not relinquished at all. Even if the teacher is attached, but the pupil is detached and relinquishes the burden, thinking, ‘I will no longer live depending on him,’ even then it is not relinquished. But when both are attached, it is not relinquished at all. It is relinquished by the relinquishing of the burden by both.” (Mahāva. Aṭṭha. 83)

Ayaṃ pana viseso ācariyāṇattiyā nissayabhedeyeva dassito, na upajjhāyāṇattiyā. Sāratthadīpaniyaṃ pana ‘‘sacepi ācariyo muñcitukāmova hutvā nissayapaṇāmanāya paṇāmetītiādi sabbaṃ upajjhāyassa āṇattiyampi veditabba’’nti vuttaṃ.

This distinction, however, is shown only in the breaking of dependence by the teacher's command, not by the preceptor's command. But in the Sāratthadīpanī, it is said: “The entire passage beginning, ‘Even if the teacher, wishing to release him, dismisses him with a dismissal of dependence,’ should be understood as applicable to the preceptor's command as well.”

2481. Evaṃ pañca sādhāraṇaṅgāni dassetvā asādhāraṇaṅgaṃ dassetumāha ‘‘upajjhāyasamodhāna-gatassāpi ca bhijjatī’’ti. Tattha samodhānagamanaṃ sarūpato, pabhedato ca dassetumāha ‘‘dassanaṃ savanañcāti, samodhānaṃ dvidhā mata’’nti. Ayamettha saṅkhepo, vitthāro pana samantapāsādikāyaṃ (mahāva. aṭṭha. 83) gahetabbo. Ganthavitthārabhīrūnaṃ anuggahāya pana idha na vitthārito.

2481. Having thus shown the five common factors, to show the uncommon factor, he says, “And it is also broken for one who has come into concord with the preceptor.” There, to show the coming into concord in terms of its nature and its divisions, he says, “Seeing and hearing—thus, coming into concord is considered twofold.” This is the summary here; the detailed explanation, however, is to be taken from the Samantapāsādikā (Mahāva. Aṭṭha. 83). For the sake of helping those who fear textual elaboration, however, it is not elaborated here.

2482-3. Sabhāge dāyake asante addhikassa ca gilānassa ca ‘‘gilānena maṃ upaṭṭhahā’’ti yācitassa gilānupaṭṭhākassa ca nissayaṃ vinā vasituṃ doso natthīti yojanā[Pg.147]. ‘‘Gilānupaṭṭhākassā’’ti vattabbe gāthābandhavasena rassattaṃ. Iminā sabhāge nissayadāyake sante ekadivasampi parihāro na labbhatīti dīpeti. Attano vane phāsuvihārataṃ jānatāti attano samathavipassanāpaṭilābhassa vane phāsuvihāraṃ jānantenapi. ‘‘Sabhāge dāyake asante’’ti padacchedo. Sabbametaṃ vidhānaṃ antovassato aññasmiṃ kāle veditabbaṃ. Ayamettha saṅkhepo, vitthāro pana samantapāsādikāya gahetabbo.

2482-3. The connection is that when there is no suitable giver of dependence, there is no fault in dwelling without dependence for a traveler, for a sick person, and for an attendant of a sick person who has been requested by the sick person, “Attend to me.” In the phrase “for the sick attendant,” the shortening is due to the constraints of the verse meter. This indicates that when there is a suitable giver of dependence, not even a single day's exemption is obtained. “One who knows a comfortable dwelling in the forest for himself” refers to one who knows a comfortable dwelling in a forest for the attainment of his own serenity and insight. “When there is no suitable giver of dependence” is the word-division. All these provisions should be understood as applicable at a time other than during the rains retreat. This is the summary here; the detailed explanation is to be taken from the Samantapāsādikā.

Nissayapaṭippassambhanakathāvaṇṇanā.

The Explanation of the Discussion on the Relinquishment of Dependence.

2484. Kuṭṭhamassa atthīti kuṭṭhī, taṃ. ‘‘Gaṇḍi’’ntiādīsupi eseva nayo. Rattasetādibhedena yena kenaci kuṭṭhena vevaṇṇiyaṃ pattasarīranti attho. Yathāha –

2484. “He has leprosy” (kuṭṭham assa atthi), thus he is a leper (kuṭṭhī); him (taṃ). In “having a tumor” and so on, the same method applies. The meaning is: a body that has become discolored due to leprosy of any kind, such as red, white, etc. As it is said:

‘‘Rattakuṭṭhaṃ vā hotu kāḷakuṭṭhaṃ vā, yaṃ kiñci kiṭibhadaddukacchuādippabhedampi sabbaṃ kuṭṭhamevāti vuttaṃ. Tañce nakhapiṭṭhippamāṇampi vaḍḍhanakapakkhe ṭhitaṃ hoti, na pabbājetabbo. Sace pana nivāsanapārupanehi pakatipaṭicchannaṭṭhāne nakhapiṭṭhippamāṇaṃ avaḍḍhanakapakkhe ṭhitaṃ hoti, vaṭṭati. Mukhe, pana hatthapādapiṭṭhesu vā sacepi avaḍḍhanakapakkhe ṭhitaṃ nakhapiṭṭhito khuddakapamāṇampi na vaṭṭatiyevāti kurundiyaṃ vuttaṃ. Taṃ tikicchāpetvā pabbājentenāpi pakativaṇṇe jāteyeva pabbājetabbo’’ti (mahāva. aṭṭha. 88).

“Whether it be red leprosy or black leprosy, or any kind of skin disease such as kiṭibha, ringworm, scabies, etc., all are termed leprosy. If even an area the size of the back of a fingernail is in a state of growth, he should not be ordained. But if in a place normally concealed by the lower and upper robes, an area the size of the back of a fingernail is in a state of non-growth, it is allowable. However, if it is on the face, or the backs of the hands or feet, even if it is a measure smaller than the back of a fingernail and is in a state of non-growth, it is not allowable at all—so it is said in the Kurundī. One who is ordaining such a person should do so only after having it treated and when the natural color has arisen.” (Mahāva. Aṭṭha. 88)

Nakhapiṭṭhippamāṇanti ettha ‘‘kaniṭṭhaṅgulinakhapiṭṭhi adhippetā’’ti tīsupi gaṇṭhipadesu vuttaṃ.

Regarding the phrase “the measure of the back of a fingernail,” here “the back of the little finger's nail is meant,” as stated in all three glossaries.

Gaṇḍinti [Pg.148] medagaṇḍādigaṇḍabhedavantaṃ. Yathāha ‘‘medagaṇḍo vā hotu añño vā, yo koci kolaṭṭhimattakopi ce vaḍḍhanakapakkhe ṭhito gaṇḍo hoti, na pabbājetabbo’’tiādi (mahāva. aṭṭha. 88). Kolaṭṭhīti badaraṭṭhi. Kilāsinti kilāsavantaṃ. Yathāha – ‘‘kilāsoti nabhijjanakaṃ napaggharaṇakaṃ padumapuṇḍarīkapattavaṇṇaṃ kuṭṭhaṃ, yena gunnaṃ viya sabalaṃ sarīraṃ hotī’’ti (mahāva. aṭṭha. 88). Ca-saddo sabbehi upayogavantehi paccekaṃ yojetabbo. Sosinti khayarogavantaṃ. Yathāha – ‘‘sosoti sosabyādhi. Tasmiṃ sati na pabbājetabbo’’ti (mahāva. aṭṭha. 88). Apamārikanti apamāravantaṃ. Yathāha – ‘‘apamāroti pittummāro vā yakkhummāro vā. Tattha pubbaverikena amanussena gahito duttikiccho hoti, appamattakepi pana apamāre sati na pabbājetabbo’’ti.

“Having a tumor” means one with various kinds of tumors, such as a fatty tumor. As it is said: “Whether it is a fatty tumor or another, if there is any tumor even the size of a jujube seed that is in a state of growth, he should not be ordained,” etc. (Mahāva. Aṭṭha. 88). “Kolaṭṭhī” means a jujube seed. “Having kilāsa” means one afflicted with kilāsa. As it is said: “Kilāsa refers to a skin disease that does not break open, does not ooze, and is the color of a lotus or white lotus petal, by which the body becomes mottled like that of a cow.” (Mahāva. Aṭṭha. 88). The particle “ca” (and) should be connected individually with all the applicable preceding terms. “Having consumption” means one afflicted with a wasting disease. As it is said: “Consumption refers to a wasting disease. If that exists, he should not be ordained.” (Mahāva. Aṭṭha. 88). “Having epilepsy” means one afflicted with epilepsy. As it is said: “Epilepsy refers to either bile-madness or demon-madness. In that case, if seized by a hostile non-human being from a past enmity, the condition is difficult to treat. But even if there is a slight epilepsy, he should not be ordained.”

Rājabhaṭanti rañño bhattavetanabhaṭaṃ vā ṭhānantaraṃ pattaṃ vā appattaṃ vā rājapurisaṃ. Yathāha – ‘‘amacco vā hotu mahāmatto vā sevako vā kiñci ṭhānantaraṃ patto vā appatto vā, yo koci rañño bhattavetanabhaṭo. Sabbo ‘rājabhaṭo’ti saṅkhyaṃ gacchatī’’ti. Coranti manussehi appamādanaṃ gāmaghātapanthaghātādikammena pākaṭaṃ corañca. Likhitakanti yaṃ kañci corikaṃ vā aññaṃ vā garuṃ rājāparādhaṃ katvā palātaṃ, rājā ca naṃ paṇṇe vā potthake vā ‘‘itthannāmo yattha dissati, tattha gahetvā māretabbo’’ti vā ‘‘hatthapādādīnissa chinditabbānī’’ti vā ‘‘ettakaṃ nāma daṇḍaṃ harāpetabbo’’ti vā likhāpeti, evarūpaṃ likhitakaṃ.

'Royal servant' refers to a king's man who is supported by the king's food and wages, or who has or has not attained a position. As it is said: 'Whether he is a minister, a high minister, a servant, or anyone who has or has not attained a position—anyone who is supported by the king's food and wages—all are counted as a "royal servant".' 'Thief' refers to a thief who is well-known among people for deeds such as destroying villages and highway robbery, and who is not to be disregarded by people. 'One who is written down' refers to one who, having committed some theft or other grave royal offense, has fled, and the king has had him written down on a leaf or in a book, saying, 'Wherever so-and-so is seen, he should be captured and executed,' or 'His hands, feet, and so on, should be cut off,' or 'Such-and-such a penalty should be exacted from him.' Such a one is called 'one who is written down.'

‘‘Kārabhedaka’’nti gāthābandhavasena rasso kato. Kārabhedakanti dātabbakarassa vā katacorakammassa vā kāraṇā [Pg.149] kārāghare pakkhitto vā nigaḷabandhanādīhi baddho vā, tato so muccitvā palāyati, evarūpaṃ kārābhedakañca. Yathāha – ‘‘kārā vuccati bandhanāgāraṃ, idha pana andubandhanaṃ vā hotu saṅkhalikabandhanaṃ vā rajjubandhanaṃ vā gāmabandhanaṃ vā nigamabandhanaṃ vā nagarabandhanaṃ vā purisagutti vā janapadabandhanaṃ vā dīpabandhanaṃ vā, yo etesu yaṃ kiñci bandhanaṃ chinditvā bhinditvā muñcitvā vivaritvā vā passamānānaṃ vā apassamānānaṃ vā palāyati, so ‘kārābhedako’ti saṅkhyaṃ gacchatī’’ti (mahāva. aṭṭha. 92).

'Kārabhedaka' is shortened due to metrical requirements in verse composition. 'Kārābhedaka' refers to one who, on account of having to pay taxes or having committed theft, has been thrown into a prison or bound by fetters and so on, and then, having freed himself, escapes. Such a one is a prison-breaker. As it is said: 'Kārā' refers to a place of confinement. Here, it may be confinement in fetters, confinement by chains, confinement by ropes, village confinement, town confinement, city confinement, personal custody, district confinement, or island confinement. Whoever, having cut, broken, untied, or opened any of these restraints—whether seen or unseen—escapes, such a person is designated as a 'prison-breaker.' (Mahāva. Aṭṭha. 92)

2485. Kasāhatanti iṇaṃ gahetvā dātuṃ asamatthattā ‘‘ayameva te daṇḍo hotū’’ti kasādinā dinnappahāraṃ avūpasantavaṇaṃ. Yathāha –

2485. 'One struck by a whip' refers to one with an unhealed wound from a blow given with a whip or the like, because of being unable to repay a debt, it having been said, 'Let this be your punishment!' As it is said—

‘‘Yo vacanapesanādīni akaronto haññati, na so katadaṇḍakammo. Yo pana keṇiyā vā aññathā vā kiñci gahetvā khāditvā puna dātuṃ asakkonto ‘ayameva te daṇḍo hotū’ti kasāhi haññati, ayaṃ kasāhato katadaṇḍakammo. Yo ca kasāhi vā hato hotu addhadaṇḍakādīnaṃ vā aññatarena, yāva allavaṇo hoti, tāva na pabbājetabbo’’ti (mahāva. aṭṭha. 94).

'One who is beaten for not carrying out a verbal message or the like is not one who has undergone a legal punishment. But if someone, having taken and consumed something on credit or otherwise, is unable to repay it and is then beaten with whips, it being said, "Let this be your punishment," this person struck by a whip is one who has undergone a legal punishment. And whoever is struck by whips or by some other lesser punishment, as long as he has a fresh wound, he should not be ordained.' (Mahāva. Aṭṭha. 94)

Lakkhaṇāhatanti ekaṃsaṃ katvā pārutena uttarāsaṅgena appaṭicchādanīyaṭṭhāne tattena lohena āhataṃ asacchavibhūtalakkhaṇena samannāgataṃ. Yathāha –

'One struck with a mark' refers to one who has been branded with hot iron in a place that cannot be covered by the upper robe when worn over one shoulder, and who possesses a mark where the skin has become unnatural. As it is said—

‘‘Yassa pana nalāṭe vā urādīsu vā tattena lohena lakkhaṇaṃ āhataṃ hoti, so sace bhujisso, yāva allavaṇo hoti, tāva na pabbājetabbo. Sacepissa vaṇā ruḷhā honti chaviyā [Pg.150] samaparicchedā, lakkhaṇaṃ pana paññāyati, timaṇḍalaṃ nivatthassa uttarāsaṅge kate paṭicchannokāse ce hoti, pabbājetuṃ vaṭṭati. Appaṭicchannokāse ce, na vaṭṭatī’’ti (mahāva. aṭṭha. 95).

'But if someone has a mark branded with hot iron on the forehead, chest, or the like, if he is a free man, he should not be ordained as long as the wound is fresh. If his wound has healed and is level with the skin, yet the mark is still visible, and if it is in a place that is covered when the lower robe is worn covering the three circles and the upper robe is put on, it is allowable to ordain him. If it is in a place that is not covered, it is not allowable.' (Mahāva. Aṭṭha. 95)

Iṇāyikañcāti mātāpitupitāmahādīhi vā attanā vā gahitaiṇaṃ. Yathāha –

'And one who is indebted' refers to one who has a debt taken by his parents, grandparents, and so on, or by himself. As it is said—

‘‘Iṇāyiko nāma yassa pitipitāmahehi vā iṇaṃ gahitaṃ hoti, sayaṃ vā iṇaṃ gahitaṃ hoti, yaṃ vā āṭhapetvā mātāpitūhi kiñci gahitaṃ hoti, so taṃ iṇaṃ paresaṃ dhāretīti iṇāyiko. Yaṃ pana aññe ñātakā āṭhapetvā kiñci gaṇhanti, so na iṇāyiko. Na hi te taṃ āṭhapetuṃ issarā. Tasmā taṃ pabbājetuṃ vaṭṭatī’’ti (mahāva. aṭṭha. 96).

'One who is in debt is someone whose father or grandfather has taken a loan, or who has taken a loan himself, or for whom his parents have taken something by pledging him; he owes that debt to others, thus he is "one who is in debt." But if other relatives take something by pledging him, he is not considered to be in debt, for they have no authority to pledge him. Therefore, it is proper to ordain him.' (Mahāva. Aṭṭha. 96)

Dāsanti antojāto, dhanakkīto, karamarānīto, sayaṃ vā dāsabyaṃ upagatoti catunnaṃ dāsānaṃ aññataraṃ. Dāsavinicchayo panettha samantapāsādikāya (mahāva. aṭṭha. 97) vitthārato gahetabbo. Pabbājentassa dukkaṭanti ‘‘kuṭṭhi’’ntiādīhi upayogavantapadehi paccekaṃ yojetabbaṃ.

'A slave' is one of the four types of slaves: born in the household, bought with wealth, brought as a captive, or one who has voluntarily undertaken slavery. The legal determination concerning slaves should be understood in detail from the Samantapāsādikā (Mahāva. Aṭṭha. 97). The phrase 'for one who ordains, it is an offense of wrong-doing' should be connected individually with each of the applicable terms, such as 'leper' and so on.

2486. Hatthacchinnanti hatthatale vā maṇibandhe vā kappare vā yattha katthaci chinnahatthaṃ. Aṭṭhacchinnanti yathā nakhaṃ na paññāyati, evaṃ catūsu aṅguṭṭhakesu aññataraṃ vā sabbe vā yassa chinnā honti, evarūpaṃ. Pādacchinnanti yassa aggapādesu vā gopphakesu vā jaṅghāya vā yattha katthaci eko vā dve vā pādā chinnā honti. Hatthapādachinnassāpi pāḷiyaṃ (mahāva. 119) āgatattā sopi idha vattabbo, yathāvuttanayeneva tassa dukkaṭavatthutā paññāyatīti na vuttoti daṭṭhabbaṃ.

2486. 'One with a severed hand' refers to one whose hand is severed anywhere, whether at the palm, wrist, or elbow. 'One with severed digits' refers to one whose thumb or other digits, one or all, are severed such that the nail is not visible. 'One with a severed foot' refers to one whose foot, one or both, is severed anywhere, whether at the forefoot, the ankle, or the shin. Since 'one with severed hands and feet' is also found in the Pāli Canon (Mahāva. 119), that case should also be included here. It should be understood that it was not mentioned separately because the fact that it is grounds for an offense of wrong-doing is evident from the method already described.

Kaṇṇanāsaṅgulicchinnanti [Pg.151] ettha ‘‘kaṇṇacchinnaṃ nāsacchinnaṃ kaṇṇanāsacchinnaṃ aṅgulicchinna’’nti yojanā. Kaṇṇacchinnanti yassa kaṇṇamūle vā kaṇṇasakkhalikāya vā eko vā dve vā kaṇṇā chinnā honti. Yassa pana kaṇṇāvaṭṭe chinnā honti, sakkā ca honti saṅghāṭetuṃ, so kaṇṇaṃ saṅghāṭetvā pabbājetabbo. Nāsacchinnanti yassa ajapadake vā agge vā ekapuṭe vā yattha katthaci nāsā chinnā hoti. Yassa pana nāsikā sakkā hoti sandhetuṃ, so taṃ phāsukaṃ katvā pabbājetabbo. Kaṇṇanāsacchinnanti tadubhayacchinnaṃ. Aṅgulicchinnanti yassa nakhasesaṃ adassetvā ekā vā bahū vā aṅguliyo chinnā honti. Yassa pana suttatantumattampi nakhasesaṃ paññāyati, taṃ pabbājetuṃ vaṭṭati. Kaṇḍaracchinnameva cāti yassa kaṇḍaranāmakā mahānhārū purato vā pacchato vā chinnā honti, yesu ekassāpi chinnattā aggapādena vā caṅkamati, mūlena vā caṅkamati, na vā pādaṃ patiṭṭhāpetuṃ sakkoti.

Regarding 'one with severed ears, nose, or fingers,' the construction is: 'one with severed ears,' 'one with a severed nose,' 'one with severed ears and nose,' and 'one with severed fingers.' 'One with severed ears' refers to one whose ear, one or both, is severed at the base or the outer rim. But if someone's ears are cut at the lobe and can be stitched, he should be ordained after having the ear stitched. 'One with a severed nose' refers to one whose nose is severed anywhere, whether at the bridge, the tip, or in one nostril. But if the nose can be repaired, he should be ordained after it has been properly fixed. 'One with severed ears and nose' refers to one with both severed. 'One with severed fingers' refers to one whose fingers, one or many, are severed leaving no remnant of the nail. But if even a thread-like remnant of a nail is visible, it is proper to ordain him. And 'one with severed tendons' refers to one whose major sinews called 'kaṇḍarā' are severed, whether in the front or the back, such that if even one is severed, he walks on the forefoot or on the heel, or is unable to place his foot down flat.

2487. Kāṇanti pasannandho vā hotu pupphādīhi vā upahatapasādo, yo dvīhi vā ekena vā akkhinā na passati, taṃ kāṇaṃ. Kuṇinti hatthakuṇī vā pādakuṇī vā aṅgulikuṇī vā, yassa etesu hatthādīsu yaṃ kiñci vaṅkaṃ paññāyati, so kuṇī. Khujjañcāti yo urassa vā piṭṭhiyā vā passassa vā nikkhantattā khujjasarīro, taṃ khujjaṃ. Yassa pana kiñci kiñci aṅgapaccaṅgaṃ īsakaṃ vaṅkaṃ, taṃ pabbājetuṃ vaṭṭati. Mahāpuriso eva hi brahmujugatto, avaseso satto akhujjo nāma natthi.

2487. 'One-eyed' refers to someone who is either completely blind or whose faculty of sight is impaired by a cataract or the like, who cannot see with one or both eyes; such a one is one-eyed. 'Deformed' refers to one with a deformed hand, a deformed foot, or deformed fingers—anyone in whom some crookedness is apparent in these limbs; such a one is deformed. 'And a hunchback' refers to one whose body is hunched due to a protrusion of the chest, back, or side; such a one is a hunchback. However, if any limb is only slightly crooked, it is proper to ordain him. Indeed, only a Great Man has a body as straight as Brahmā's; there is no other being who is not, in some way, crooked.

Vāmananti yo jaṅghavāmano vā kaṭivāmano vā ubhayavāmano vā, taṃ. Tattha jaṅghavāmanassa kaṭito paṭṭhāya heṭṭhimakāyo [Pg.152] rasso hoti, uparimakāyo paripuṇṇo. Kaṭivāmanassa kaṭito paṭṭhāya uparimakāyo rasso hoti, heṭṭhimakāyo paripuṇṇo hoti. Ubhayavāmanassa ubhopi kāyā rassā honti. Yesaṃ kāyarassattā bhūtānaṃ viya parivaṭumo mahākucchighaṭasadiso attabhāvo hoti. Taṃ tividhampi pabbājetuṃ na vaṭṭati.

'A dwarf' refers to one who is a short-legged dwarf, a short-waisted dwarf, or a dwarf in both respects. Among these, a short-legged dwarf's lower body is short from the waist down, while the upper body is of normal proportion. A short-waisted dwarf's upper body is short from the waist up, while the lower body is of normal proportion. A dwarf in both respects has both bodies short. Due to the shortness of their bodies, their physical form is round like a goblin's, resembling a large, pot-bellied jar. It is not proper to ordain any of these three types of person.

Phaṇahatthakanti yassa vaggulipakkhakā viya aṅguliyo sambaddhā honti, taṃ. Etaṃ pabbājetukāmena aṅgulantarikāyo phāletvā sabbaṃ antaracammaṃ apanetvā phāsukaṃ katvā pabbājetabbo. Yassāpi cha aṅguliyo honti, taṃ pabbājetukāmena adhikaṃ aṅguliṃ chinditvā phāsukaṃ katvā pabbājetabbo.

Web-handed means one whose fingers are connected like a bat’s wings. One who wishes to ordain such a person should split the spaces between the fingers, remove all the inner skin, make it functional, and then ordain him. If someone has six fingers, one who wishes to ordain him should cut off the extra finger, make it functional, and then ordain him.

Khañjanti yo natajāṇuko vā bhinnajaṅgho vā majjhe saṃkuṭitapādattā kuṇḍapādako vā piṭṭhipādamajjhena caṅkamanto agge saṃkuṭitapādattā kuṇḍapādako vā piṭṭhipādaggena caṅkamanto aggapādeneva caṅkamanakhañjo vā paṇhikāya caṅkamanakhañjo vā pādassa bāhirantena caṅkamanakhañjo vā pādassa abbhantarantena caṅkamanakhañjo vā gopphakānaṃ upari bhaggattā sakalena piṭṭhipādena caṅkamanakhañjo vā, taṃ pabbājetuṃ na vaṭṭati. Ettha natajāṇukoti antopaviṭṭhaānatapādo. Pakkhahatanti yassa eko hattho vā pādo vā aḍḍhasarīraṃ vā sukhaṃ na vahati.

A cripple is one whose knee is bent inward, whose shin is broken, or who is clubfooted due to the foot being contracted in the middle, walking on the middle of the back of his foot; or who is clubfooted due to the foot being contracted at the front, walking on the front of the back of his foot; or who is a cripple walking only on the forefoot, or a cripple walking on his heel, or a cripple walking on the outer edge of his foot, or a cripple walking on the inner edge of his foot, or a cripple walking with the entire back of his foot due to his ankles being broken above—such a one should not be ordained. Here, “bent-kneed” means a foot bent inward. “Paralyzed” means one whose one hand or one foot or half the body cannot function properly.

Sīpadinti bhārapādaṃ. Yassa pādo thūlo hoti sañjātapīḷako kharo, so na pabbājetabbo. Yassa pana na tāva kharabhāvaṃ gaṇhāti, sakkā hoti upanāhaṃ bandhitvā udakaāvāṭe pavesetvā udakavālikāya pūretvā [Pg.153] yathā sirā paññāyanti, jaṅghā ca telanāḷikā viya honti, evaṃ milāpetuṃ sakkā, tassa pādaṃ īdisaṃ katvā taṃ pabbājetuṃ vaṭṭati. Sace puna vaḍḍhati, upasampādentenāpi tathā katvāva upasampādetabbo. Pāparoginanti yo arisabhagandarapittasemhakāsasosādīsu yena kenaci rogena niccāturo atekiccharogo jeguccho amanāpo, taṃ.

Elephantiasis means a heavy foot. One whose foot is swollen, afflicted with sores, and rough—such a one should not be ordained. But if it has not yet become rough, it is possible to treat it by applying a poultice, immersing it in a water pit, and filling it with wet sand until the veins become visible and the shin becomes like an oil tube—thus making it shrink. It is proper to ordain one whose foot can be made like this. If it grows again, the one conferring full ordination should also do likewise before conferring full ordination. A chronic invalid means one afflicted with any disease, such as hemorrhoids, fistula, or diseases of bile, phlegm, coughing, or consumption, who is constantly ill, incurable, disgusting, and unpleasant.

2488. Jarāya dubbalanti yo jiṇṇabhāvena dubbalo attano cīvararajanādikammampi kātuṃ asamattho, taṃ. Yo pana mahallakopi balavā hoti attānaṃ paṭijaggituṃ sakkoti, so pabbājetabbo. Andhanti jaccandhaṃ. Padhirañcevāti yo sabbena sabbaṃ na suṇāti, taṃ. Yo pana mahāsaddaṃ suṇāti, taṃ pabbājetuṃ vaṭṭati. Mammananti yassa vacībhedo vattati, saraṇagamanaṃ paripuṇṇaṃ bhāsituṃ na sakkoti, tādisaṃ mammanampi pabbājetuṃ na vaṭṭati. Yo pana saraṇagamanamattaṃ paripuṇṇaṃ bhāsituṃ sakkoti, taṃ pabbājetuṃ vaṭṭati. Atha vā mammananti khalitavacanaṃ, yo ekameva akkharaṃ catupañcakkhattuṃ vadati, tassetamadhivacanaṃ. Pīṭhasappinti chinniriyāpathaṃ. Mūganti yassa vacībhedo nappavattati.

2488. Weak due to old age means one who is feeble because of aging and unable to perform even tasks like dyeing his own robes, and so on. However, if an elderly person is still strong and capable of caring for himself, he should be ordained. Blind refers to someone born blind. And deaf means one who cannot hear at all. However, if someone can hear loud sounds, it is proper to ordain him. A stammerer is one whose speech is impaired, unable to recite the refuge formula completely—such a stammerer should not be ordained. However, if he is able to recite the refuge formula completely, it is proper to ordain him. Alternatively, a stammerer is one with faltering speech, who repeats a single syllable four or five times; this is a term for such a person. Crippled means one whose bodily movements are impaired. Mute refers to one whose speech does not function at all.

2489. Attano virūpabhāvena parisaṃ dūsentena parisadūsake (mahāva. aṭṭha. 119) dassetumāha ‘‘atidīgho’’tiādi. Atidīghoti aññesaṃ sīsappamāṇanābhippadeso. Atirassoti vuttappakāro ubhayavāmano viya atirasso. Atikāḷo vāti jhāpitakhette khāṇuko viya atikāḷavaṇṇo. Maṭṭhatambalohanidassano accodātopi vāti sambandho, dadhitakkādīhi majjitamaṭṭhatambalohavaṇṇo atīva odātasarīroti attho.

2489. To show those who corrupt the assembly by their deformed appearance (Mahāva. Aṭṭha. 119), it is said, “too tall,” and so on. “Too tall” means one whose navel is at the head-level of others. “Too short” refers to someone extremely short, like the aforementioned type of double dwarf. “Too dark” means having an excessively dark complexion, like a charred stump in a burnt field. And “too fair” is connected with “resembling polished copper”; the meaning is that his body is exceedingly bright, like polished copper that has been scoured with curd, buttermilk, and so on.

2490. Atithūlo [Pg.154] vāti bhāriyamaṃso mahodaro mahābhūtasadiso. Atikisoti mandamaṃsalohito aṭṭhisirācammasarīro viya. Atimahāsīso vāti yojanā. Atimahāsīso vāti pacchiṃ sīse katvā ṭhito viya. ‘‘Atikhuddakasīsena asahitenā’’ti padacchedo. Asahitenāti sarīrassa ananurūpena. ‘‘Atikhuddakasīsenā’’ti etassa visesanaṃ. Asahitena atikhuddakasīsena samannāgatoti yojanā. Yathāha – ‘‘atikhuddakasīso vā sarīrassa ananurūpena atikhuddakena sīsena samannāgato’’ti.

2490. Too stout means one with heavy flesh and a large belly, resembling a massive elemental being. Too thin means one with little flesh and blood, like a body of just bones, sinews, and skin. And “too large-headed” is the construction. “Too large-headed” means one standing as if with a head like a basket. The phrase is divided as “with a disproportionately small head.” “Disproportionate” means unsuitable for the body. It is a qualification of “with a very small head.” The construction is “endowed with a disproportionately small head.” As it is said: “or one with an excessively small head, endowed with an excessively small head unsuitable for the body.”

2491. Kuṭakuṭakasīsoti tālaphalapiṇḍisadisena sīsena samannāgato. Sikharasīsakoti uddhaṃ anupubbatanukena sīsena samannāgato, matthakato saṃkuṭiko mūlato vitthato hutvā ṭhitapabbatasikharasadisasīsoti attho. Veḷunāḷisamānenāti mahāveḷupabbasadisena. Sīsenāti dīghasīsena. Yathāha – ‘‘nāḷisīso vā mahāveḷupabbasadisena sīsena samannāgato’’ti (mahāva. aṭṭha. 119).

2491. Knobby-headed means endowed with a head resembling a cluster of palm fruit. Peak-headed means endowed with a head that tapers upward gradually; the meaning is a head resembling a mountain peak, being narrow at the top and broad at the base. “With one like a bamboo stalk” means with one resembling a large bamboo internode. By “head” is meant a long head. As it is said: “Or one with a tube-like head, endowed with a head like a large bamboo internode” (Mahāva. Aṭṭha. 119).

2492. Kappasīsopīti majjhe dissamānaāvāṭena hatthikumbhasadisena dvidhābhūtasīsena samannāgato. Pabbhārasīso vāti catūsu passesu yena kenaci passena oṇatena sīsena samannāgato. Vaṇasīsakoti vaṇehi samannāgatasīso. Kaṇṇikakeso vāti pāṇakehi khāyitakedāre sassasadisehi tahiṃ tahiṃ uṭṭhitehi kesehi samannāgato. Thūlakesopi vāti tālahīrasadisehi kesehi samannāgato.

2492. One with a potsherd-like head is endowed with a head that is divided in two, with a visible depression in the middle, resembling an elephant’s frontal globe. Or one with a sloping head is endowed with a head that is inclined on any of the four sides. One with a wounded head is endowed with a head covered with wounds. Or one with tufted hair is endowed with hair standing up here and there, like crops in a field eaten by insects. Or one with coarse hair is endowed with hair like palm fibers.

2493. Pūtisīsoti [Pg.155] duggandhasīso. Nillomasīso vāti lomarahitasīso. Jātipaṇḍarakesakoti jātiphalitehi paṇḍarakeso vā. Jātiyā tambakeso vāti ādittehi viya tambavaṇṇehi kesehi samannāgato. Āvaṭṭasīsakoti gunnaṃ sarīre āvaṭṭasadisehi uddhaggehi kesāvaṭṭehi samannāgato.

2493. One with a foul-smelling head means one with a foul-smelling head. Or one with a hairless head means one with a hairless head. One with naturally white hair means one whose hair is white from birth. Or one with naturally copper-colored hair is endowed with hair of a copper color, as if on fire. One with a whorled head is endowed with upward-pointing hair whorls, resembling the whorls on the bodies of cattle.

2494. Sīsalomekabaddhehi bhamukehi yutopīti sīsalomehi saddhiṃ ekābaddhalomehi bhamukehi samannāgato. Sambaddhabhamuko vāti ekābaddhaubhayabhamuko, majjhe sañjātalomehi bhamukehi samannāgatoti attho. Nillomabhamukopi vāti bhamulomarahito. Nillomabhamukopi vāti pi-saddena avuttasamuccayatthena makkaṭabhamuko saṅgahito.

2494. One with eyebrows joined to the head hair is endowed with eyebrows whose hair is connected as one with the hair of the head. Or one with joined eyebrows means having both eyebrows joined as one, endowed with hair grown in the middle; this is the meaning. Or one without eyebrow hair means one devoid of hair on the eyebrows. In the phrase “Or one without eyebrow hair also” (Nillomabhamukopi), the word “also” (pi), by way of including what is unstated, includes one with monkey-like eyebrows.

2495. Mahantakhuddanetto vāti ettha netta-saddo mahantakhudda-saddehi paccekaṃ yojetabbo, mahantanetto vā khuddakanetto vāti attho. Mahantanetto vāti atimahantehi nettehi samannāgato. Khuddakanetto vāti mahiṃsacamme vāsikoṇena paharitvā katachiddasadisehi atikhuddakakkhīhi samannāgato. Visamalocanoti ekena mahantena, ekena khuddakena akkhinā samannāgato. Kekaro vāpīti tiriyaṃ passanto. Ettha api-saddena nikkhantakkhiṃ sampiṇḍeti, yassa kakkaṭakasseva akkhitārakā nikkhantā honti. Gambhīranettoti yassa gambhīre udapāne udakatārakā viya akkhitārakā paññāyanti. Ettha ca udakatārakā nāma udakapubbuḷaṃ. Akkhitārakāti akkhigeṇḍakā. Visamacakkaloti ekena uddhaṃ, ekena adhoti evaṃ visamajātehi akkhicakkehi samannāgato.

2495. In “one with large or small eyes,” the word “eyes” should be connected separately with “large” and “small,” meaning “one with large eyes or one with small eyes.” One with large eyes is endowed with exceedingly large eyes. One with small eyes is endowed with exceedingly small eyes, like holes made by striking buffalo hide with the corner of an adze. One with uneven eyes is endowed with one large and one small eye. Or one who squints is one who looks sideways. Here, in the phrase “Or one who squints also” (Kekaro vāpi), the word “also” (api) includes one with protruding eyes, whose pupils protrude like those of a crab. One with deep-set eyes is one whose pupils appear like bubbles in a deep well. Here, “water-bubbles” means a water bubble. “Pupils” means the eyeballs. One with uneven eye-sockets is endowed with eye-sockets that are unevenly situated, one above and one below.

2496. Jatukaṇṇo [Pg.156] vāti atikhuddikāhi kaṇṇasakkhalīhi samannāgato. Mūsikakaṇṇo vāti mūsikānaṃ kaṇṇasadisehi kaṇṇehi samannāgato. Hatthikaṇṇopi vāti ananurūpāhi mahantāhi hatthikaṇṇasadisāhi kaṇṇasakkhalīhi samannāgato. Chiddamattakakaṇṇo vāti yassa vinā kaṇṇasakkhalīhi kaṇṇacchiddameva hoti. Aviddhakaṇṇakoti kaṇṇabandhatthāya aviddhena kaṇṇena samannāgato.

2496. Jatukaṇṇo means one endowed with very small ear lobes. Mūsikakaṇṇo means one endowed with ears resembling those of a mouse. Hatthikaṇṇopi means one endowed with disproportionately large ear lobes resembling those of an elephant. Chiddamattakakaṇṇo means one who has only ear holes without ear lobes. Aviddhakaṇṇoti means one endowed with an ear that is not pierced for wearing ornaments.

2497. Ṭaṅkitakaṇṇo vāti gobhattanāḷikāya aggasadisehi kaṇṇehi samannāgato, gohanukoṭisaṇṭhānehi kaṇṇehi samannāgatoti attho. Pūtikaṇṇopi vāti sadā paggharitapubbena kaṇṇena samannāgato. Pūtikaṇṇopīti api-saddena kaṇṇabhagandariko gahito. Kaṇṇabhagandarikoti niccapūtinā kaṇṇena samannāgato. Aviddhakaṇṇo parisadūsako vutto, kathaṃ yonakajātīnaṃ pabbajjāti āha ‘‘yonakādippabhedopi, nāyaṃ parisadūsako’’ti, kaṇṇāvedhanaṃ yonakānaṃ sabhāvo, ayaṃ yonakādippabhedo parisadūsako na hotīti vuttaṃ hoti.

2497. Ṭaṅkitakaṇṇo means one endowed with ears resembling the tip of a cow's feeding tube, that is, endowed with ears shaped like the tip of a cow's jawbone. Pūtikaṇṇopi means one endowed with an ear from which pus has always oozed. Pūtikaṇṇopi—with the word ‘api’—includes one with an ear fistula. Kaṇṇabhagandariko means one endowed with an ear that constantly festers. An unpierced ear is called a defiler of the assembly. How can ordination be given to one of Yonaka origin? It is said, “This variation of the Yonakas and others is not a defiler of the assembly.” The matter of ear-piercing is the nature of the Yonakas; this variation of the Yonakas and others is not a defiler of the assembly—so it is said.

2498. Atipiṅgalanettoti atisayena piṅgalehi nettehi samannāgato. Madhupiṅgalaṃ pana pabbājetuṃ vaṭṭati. Nippakhumakkhi vāti akkhidalaromehi virahitaakkhiko. Pakhuma-saddo hi loke akkhidalaromesu niruḷho. Assupaggharanetto vāti paggharaṇassūhi nettehi samannāgato. Pakkapupphitalocanoti pakkalocano pupphitalocanoti yojanā. Paripakkanetto sañjātapupphanettoti attho.

2498. Atipiṅgalanetto means one endowed with excessively tawny eyes. One with honey-tawny eyes, however, is fit to be ordained. Nippakhumakkhi means one whose eyes are devoid of eyelashes. The term ‘pakhuma’ is commonly used in the world for eyelashes. Assupaggharanetto means one endowed with eyes from which tears constantly flow. Pakkapupphitalocano is to be construed as pakkalocano and pupphitalocano. The meaning is: one with mature eyes that have developed a cataract.

2499. Mahānāsoti sarīrassa ananurūpāya mahatiyā nāsāya samannāgato. Atikhuddakanāsikoti tathā [Pg.157] atikhuddikāya nāsāya samannāgato. Cipiṭanāso vāti cipiṭāya anto paviṭṭhāya viya allināsāya samannāgato. Cipiṭanāso vāti avuttavikappatthena vā-saddena dīghanāsiko saṅgayhati. So ca sukatuṇḍasadisāya jivhāya lehituṃ sakkuṇeyyāya nāsikāya samannāgato. Kuṭilanāsikoti mukhamajjhe appatiṭṭhahitvā ekapasse ṭhitanāsiko.

2499. Mahānāso means one endowed with a nose that is disproportionately large for the body. Atikhuddakanāsiko likewise means one endowed with an extremely small nose. Cipiṭanāso means one endowed with a flattened nose that appears pressed inwards. The term Cipiṭanāso, by the word ‘vā’ in the sense of an unstated alternative, also includes one with a long nose. Such a person is endowed with a nose resembling a parrot’s beak, which can be licked by the tongue. Kuṭilanāsiko means one whose nose is not situated in the middle of the face but is positioned to one side.

2500. Niccavissavanāso vāti niccapaggharitasiṅghāṇikanāso vā. Mahāmukhoti yassa paṭaṅgamaṇḍukasseva mukhanimittaṃyeva mahantaṃ hoti, mukhaṃ pana lābusadisaṃ atikhuddakaṃ. Paṭaṅgamaṇḍuko nāma mahāmukhamaṇḍuko. Vaṅkabhinnamukho vāpīti ettha ‘‘vaṅkamukho vā bhinnamukho vāpī’’ti yojanā. Vaṅkamukhoti bhamukassa, nalātassa vā ekapasse ninnatāya vaṅkamukho. Bhinnamukho vāti makkaṭasseva bhinnamukho. Mahāoṭṭhopi vāti ukkhalimukhavaṭṭisadisehi oṭṭhehi samannāgato.

2500. Niccavissavanāso means a nose from which mucus constantly flows. Mahāmukho means one whose mouth opening is very large, like that of a grasshopper-frog, but whose mouth is extremely small, like a gourd. A paṭaṅgamaṇḍuko is a large-mouthed frog. Vaṅkabhinnamukho vāpi is to be construed as ‘vaṅkamukho vā bhinnamukho vāpi’ (crooked-mouthed or split-mouthed). Vaṅkamukho means one whose mouth is crooked due to a depression on one side of the eyebrow or forehead. Bhinnamukho means a split mouth like a monkey’s. Mahāoṭṭhopi means one endowed with lips like the rim of a mortar.

2501. Tanukaoṭṭho vāti bhericammasadisehi dante pidahituṃ asamatthehi oṭṭhehi samannāgato. Bhericammasadisehīti bherimukhacammasadisehi. Tanukaoṭṭho vāti ettha vā-saddena mahādharoṭṭho vā tanukauttaroṭṭho vā tanukaadharoṭṭho vāti tayo vikappā saṅgahitā. Vipuluttaraoṭṭhakoti mahāuttaroṭṭho. Oṭṭhachinnoti yassa eko vā dve vā oṭṭhā chinnā honti. Uppakkamukhoti pakkamukho. Eḷamukhopi vāti niccapaggharaṇamukho.

2501. Tanukaoṭṭho means one endowed with thin lips like drum-skin, unable to cover the teeth. ‘Like drum-skin’ means like the skin on the face of a drum. Regarding Tanukaoṭṭho, the word ‘vā’ includes three alternatives: having a thick lower lip, a thin upper lip, or a thin lower lip. Vipuluttaraoṭṭhako means having a large upper lip. Oṭṭhachinno means one whose one or both lips are cut. Uppakkamukho means a withered mouth. Eḷamukhopi means a mouth that constantly drips.

2502-3. Saṅkhatuṇḍopīti bahi setehi anto atirattehi oṭṭhehi samannāgato. Duggandhamukhoti duggandhakuṇapamukho. Mahādantopīti aṭṭhakadantasadisehi samannāgato[Pg.158]. Accantanti atisayena. ‘‘Heṭṭhā uparito vāpi, bahi nikkhantadantako’’ti idaṃ ‘‘asuradantako’’ti etassa atthapadaṃ. Asuroti dānavo. ‘‘Sippidanto vā oṭṭhadanto vā’’ti gaṇṭhipade likhito. Yassa pana sakkā honti oṭṭhehi pidahituṃ, kathentasseva paññāyati, no akathentassa, taṃ pabbājetuṃ vaṭṭati. Adantoti dantarahito. Pūtidantoti pūtibhūtehi dantehi samannāgato.

2502-3. Saṅkhatuṇḍopi means one who is endowed with lips that are white outside and exceedingly red inside. Duggandhamukho means one whose mouth smells like a foul-smelling corpse. Mahādantopi means one who is endowed with teeth resembling bone. Accanta means exceedingly. ‘One whose teeth protrude below, above, or outwards’—this is the meaning of ‘asuradantako’ (demon-toothed). Asuro means a titan. ‘Sippidanto or oṭṭhadanto’ is written in the glossary. But one whose teeth can be covered by their lips, and are visible only when speaking, not when silent, is fit to be ordained. Adanto means toothless. Pūtidanto means endowed with decayed teeth.

2504. ‘‘Atikhuddakadantako’’ti imassa ‘‘yassā’’tiādi apavādo. Yassa dantantare kāḷakadantasannibho kalandakadantasadiso danto sukhumova ṭhito ce, taṃ tu pabbājetuṃ vaṭṭatīti yojanā. Pabbājetumpīti ettha pi-saddo tu-saddattho.

2504. The phrase beginning with ‘yassa’ is an exception to ‘atikhuddakadantako’ (extremely small-toothed). The construction is: if a very fine tooth, resembling a black tooth or a squirrel’s tooth, stands between the other teeth, then that person is fit to be ordained. Here, the word ‘pi’ in ‘pabbājetumpi’ has the meaning of ‘tu’ (but).

2505. Yo posoti sambandho. Mahāhanukoti gohanusadisena hanunā samannāgato. ‘‘Rassena hanunā yuto’’ti idaṃ ‘‘cipiṭahanuko vā’’ti imassa atthapadaṃ. Yathāha – ‘‘cipiṭahanuko vā antopaviṭṭhena viya atirassena hanukena samannāgato’’ti (mahāva. aṭṭha. 119). Cipiṭahanuko vāpīti ettha pi-saddena ‘‘bhinnahanuko vā vaṅkahanuko vā’’ti vikappadvayaṃ saṅgaṇhāti.

2505. ‘Yo poso’ is a connective. Mahāhanuko means one endowed with a jaw similar to that of an ox. ‘Rassena hanunā yuto’ (endowed with a short jaw) is the meaning of ‘cipiṭahanuko vā’ (or flat-jawed). As it is said: ‘Cipiṭahanuko means one endowed with an extremely short jaw, as if sunken inwards’ (Mahāva. Aṭṭha. 119). Here, the word ‘pi’ in ‘cipiṭahanuko vāpi’ includes two alternatives: ‘bhinnahanuko vā vaṅkahanuko vā’ (broken-jawed or crooked-jawed).

2506. Nimmassudāṭhiko vāpīti bhikkhunisadisamukho. Atidīghagalopi vāti bakagalasadisena galena samannāgato. Atirassagalopi vāti antopaviṭṭhena viya galena samannāgato. Bhinnagalo vā gaṇḍagalopi vāti yojanā, bhinnagalaṭṭhiko vā gaṇḍena samannāgatagalopi vāti attho.

2506. Nimmassudāṭhiko vāpi means having a mouth like that of a bhikkhunī. Atidīghagalopi means being endowed with a neck like that of a heron. Atirassagalopi means being endowed with a neck that appears sunken inward. Bhinnagalo vā gaṇḍagalopi is the construction, meaning one with a broken neck-bone or a neck afflicted by a goiter.

2507. Bhaṭṭhaṃsakūṭo [Pg.159] vāti mātugāmassa viya bhaṭṭhena aṃsakūṭena samannāgato. Bhinnapiṭṭhi vā bhinnauropi vāti yojanā, sudīghahattho vā surassahattho vāti yojanā, atidīghahattho vā atirassahattho vāti attho. Vā-saddena ahatthaekahatthānaṃ gahaṇaṃ. Kacchusamāyuto vā kaṇḍusamāyuto vāti yojanā. Vā-saddena ‘‘daddugatto vā godhāgatto vā’’ti ime dve saṅgaṇhāti. Tattha godhāgatto vāti yassa godhāya viya gattato cuṇṇāni patanti.

2507. Bhaṭṭhaṃsakūṭo means one endowed with fallen shoulders, like a woman. Bhinnapiṭṭhi vā bhinnauropi is the construction, meaning one with a broken back or a broken chest. Sudīghahattho vā surassahattho is the construction, meaning one with excessively long arms or excessively short arms. The word ‘vā’ also includes those with no arms or one arm. Kacchusamāyuto vā kaṇḍusamāyuto is the construction, meaning being afflicted with scabies or being afflicted with itching. The word ‘vā’ also includes these two: ‘daddugatto vā godhāgatto vā’ (one with ringworm or one with a lizard-like body). Here, ‘godhāgatto’ refers to someone from whose body powder falls as from a lizard.

2508. Mahānisadamaṃsoti imassa atthapadaṃ ‘‘uddhanaggupamāyuto’’ti. Yathāha – ‘‘mahāānisado vā uddhanakūṭasadisehi ānisadamaṃsehi accuggatehi samannāgato’’ti (mahāva. aṭṭha. 119). Mahānisadamaṃso vāti ettha vā-saddena bhaṭṭhakaṭiko saṅgahito. Vātaṇḍikoti aṇḍakosesu vuddhirogena samannāgato. Mahāūrūti sarīrassa ananurūpehi mahantehi sattīhi samannāgato. Saṅghaṭṭanakajāṇukoti aññamaññaṃ saṅghaṭṭehi jāṇūhi samannāgato.

2508. The meaning of “Mahānisadamaṃso” is given by the phrase “uddhanaggupamāyuto.” As it is said: “Mahānisado means one endowed with exceedingly prominent buttock-flesh, like the hump of an oven” (Mahāva. Aṭṭha. 119). Regarding Mahānisadamaṃso, the word “vā” also includes a bhaṭṭhakaṭiko (one with fallen hips). Vātaṇḍiko means one afflicted with a disease of swelling in the testicles. Mahāūrū means one endowed with thighs that are disproportionately large for the body. Saṅghaṭṭanakajāṇuko means one endowed with knees that knock together.

2509. Bhinnajāṇūti yassa eko vā dve vā jāṇū bhinnā honti. Mahājāṇūti mahantena jāṇunā samannāgato. Dīghajaṅghoti yaṭṭhisadisajaṅgho. Vikaṭo vāti tiriyaṃ gamanapādehi samannāgato, yassa caṅkamato jāṇukā bahi niggacchanti. Paṇho vāti pacchato parivattapādehi samannāgato, yassa caṅkamato jāṇukā anto pavisanti. ‘‘Panto’’ti ca ‘‘saṇho’’ti ca etasseva vevacanāni. Ubbaddhapiṇḍikoti heṭṭhā oruḷhāhi vā upari āruḷhāhi vā mahatīhi jaṅghapiṇḍikāhi samannāgato.

2509. "Bhinnajāṇū" means one whose one or both knees are broken. "Mahājāṇū" means one endowed with large knees. "Dīghajaṅgho" means having shins like sticks. "Vikaṭo vā" means one endowed with feet that go sideways, whose knees jut out when walking. "Paṇho vā" means one endowed with feet that turn backwards, whose knees go inwards when walking. "Panto" and "Saṇho" are synonyms for this. "Ubbaddhapiṇḍiko" means one endowed with large calf muscles that are either hanging down or raised up.

2510. Yaṭṭhijaṅghoti [Pg.160] yaṭṭhisadisāya jaṅghāya samannāgato. Mahājaṅghoti sarīrassa ananurūpāya mahatiyā jaṅghāya samannāgato. Mahāpādopi vāti sarīrassa ananurūpehi mahantehi pādehi samannāgato. Api-saddena thūlajaṅghapiṇḍiko saṅgahito, bhattapuṭasadisāya thūlāya jaṅghapiṇḍiyā samannāgatoti attho. Piṭṭhikapādo vāti pādavemajjhato uṭṭhitajaṅgho. Mahāpaṇhipi vāti ananurūpehi atimahantehi paṇhīhi samannāgato.

2510. "Yaṭṭhijaṅgho" means one endowed with shins like sticks. "Mahājaṅgho" means one endowed with large shins disproportionate to the body. "Mahāpādopi vā" means one endowed with large feet disproportionate to the body. By the word "api," "thūlajaṅghapiṇḍiko" is included, meaning one endowed with thick calves like a food-bag. "Piṭṭhikapādo vā" means one whose shins rise from the middle of the foot. "Mahāpaṇhipi vā" means one endowed with very large heels disproportionate to the body.

2511. Vaṅkapādoti anto vā bahi vā parivattapādavasena duvidho vaṅkapādo. Gaṇṭhikaṅgulikoti siṅgiveraphaṇasadisāhi aṅgulīhi samannāgato. ‘‘Andhanakho vāpī’’ti etassa atthapadaṃ ‘‘kāḷapūtinakhopi cā’’ti. Yathāha – ‘‘andhanakho vā kāḷavaṇṇehi pūtinakhehi samannāgato’’ti (mahāva. aṭṭha. 119).

2511. "Vaṅkapādo" means a crooked-footed person, of two kinds, by way of the feet turning inward or outward. "Gaṇṭhikaṅguliko" means one endowed with fingers like ginger roots or snake hoods. The explanatory phrase for "andhanakho vāpī" is "kāḷapūtinakhopi ca." As it is said: "'Andhanakho' means one endowed with black-colored, rotten nails."

2512. Iccevanti yathāvuttavacanīyanidassanatthoyaṃ nipātasamudāyo. Aṅgavekallatāya bahuvidhattā anavasesaṃ vekallappakāraṃ saṅgaṇhitumāha ‘‘iccevamādika’’nti.

2512. "Iccevaṃ" is a collection of particles for the purpose of illustrating what has been said. Because physical deformities are of many kinds, in order to include every type of deformity without remainder, it is said "iccevamādikaṃ."

Parisadūsakakathāvaṇṇanā.

The Explanation of the Topic of Corrupting an Assembly.

2514. Pattacīvaranti ettha ‘‘sāmaṇerassā’’ti adhikārato labbhati. Anto nikkhipatoti ovarakādīnaṃ anto nikkhipantassa. Sabbapayogesūti pattacīvarassa āmasanādisabbapayogesu.

2514. Here, regarding "bowl and robe," it is understood from the governing context that they belong to a novice. "Anto nikkhipati" means when placing it inside, such as in a room. "Sabbapayogesu" means in all uses of the bowl and robe, such as touching.

2515-6. Daṇḍakammaṃ katvāti daṇḍakammaṃ yojetvā. Daṇḍenti vinenti etenāti daṇḍo, soyeva kattabbattā kammanti [Pg.161] daṇḍakammaṃ, āvaraṇādi. Anācārassa dubbacasāmaṇerassa kevalaṃ hitakāmena bhikkhunā daṇḍakammaṃ katvā daṇḍakammaṃ yojetvā yāguṃ vā bhattaṃ vā vā-saddena pattaṃ vā cīvaraṃ vā dassetvā ‘‘daṇḍakamme āhaṭe tvaṃ idaṃ lacchasi’’ iti bhāsituṃ vaṭṭatīti yojanā. Kirāti padapūraṇatthe nipāto.

2515-6. "Daṇḍakammaṃ katvā" means having applied a disciplinary action. "Daṇḍo" is that by which one punishes or disciplines; that itself, being something to be done, is a "kamma," hence "daṇḍakamma," such as obstruction, etc. The construction is as follows: for a misbehaving or unruly novice, it is proper for a monk, desiring only his welfare, having imposed a disciplinary action, to show him gruel or food, or—by the word "vā"—a bowl or a robe, and say, "When the disciplinary action is removed, you will receive this." "Kirā" is a particle for the purpose of filling out the sentence.

2517. Dhammasaṅgāhakattherehi ṭhapitadaṇḍakammaṃ dassetumāha ‘‘aparādhānurūpenā’’tiādi. Taṃ aparādhānurūpadaṇḍakammaṃ nāma vālikāsalilādīnaṃ āharāpanamevāti yojetabbaṃ. Ādi-saddena dāruādīnaṃ āharāpanaṃ gaṇhāti. Tañca kho ‘‘oramissatī’’ti anukampāya, na ‘‘nassissati vibbhamissatī’’tiādinayappavattena pāpajjhāsayena.

2517. To show the disciplinary action established by the elders who compiled the Dhamma, he says, "aparādhānurūpena," etc. That disciplinary action proportionate to the offense should be construed as simply making someone fetch sand, water, and so on. By the word "ādi," the fetching of wood, etc., is included. And this should be done out of compassion, with the thought, "He will desist," and not with an evil intention proceeding in the manner of, "He will be ruined, he will be corrupted," etc.

2518-9. Akattabbaṃ daṇḍakammaṃ dassetumāha ‘‘sīse vā’’tiādi. Sīse vāti ettha ‘‘sāmaṇerassā’’ti adhikārato labbhati. Pāsāṇādīnīti ettha ādi-saddena iṭṭhakādīnaṃ gahaṇaṃ. Sāmaṇeraṃ uṇhe pāsāṇe nipajjāpetuṃ vā uṇhāya bhūmiyā nipajjāpetuṃ vā udakaṃ pavesetuṃ vā bhikkhuno na vaṭṭatīti yojanā.

2518-19. To show a disciplinary action that should not be done, he says, "sīse vā," etc. Here, in "sīse vā," it is understood from the governing context that this refers to a novice. In "pāsāṇādīni," the word "ādi" includes things like bricks. The construction is as follows: it is not proper for a monk to make a novice lie down on a hot stone, or to make him lie down on hot ground, or to make him enter water.

Bhagavatā anuññātadaṇḍakammaṃ dassetumāha ‘‘idhā’’tiādi. Idhāti imasmiṃ daṇḍakammādhikāre. Āvaraṇamattanti ‘‘mā idha pāvisī’’ti nivāraṇamattaṃ. Pakāsitanti ‘‘anujānāmi, bhikkhave, yattha vā vasati, yattha vā paṭikkamati, tattha āvaraṇaṃ kātu’’nti (mahāva. 107) bhāsitaṃ.

To show the disciplinary action permitted by the Blessed One, he says, "idhā," etc. "Idhā" means in this section on disciplinary action. "Āvaraṇamattaṃ" means merely a prevention, such as saying, "Do not enter here." "Pakāsitaṃ" refers to what was said: "I allow, monks, wherever one dwells or wherever one departs, to make a barrier there" (Mahāvagga 107).

‘‘Yattha vā vasati, yattha vā paṭikkamatīti yattha vasati vā pavisati vā, ubhayenāpi attano pariveṇañca vassaggena pattasenāsanañca vutta’’nti (mahāva. aṭṭha. 107) aṭṭhakathāya vuttattā yāva yojitaṃ [Pg.162] daṇḍakammaṃ karonti, tāva attano puggalikapariveṇaṃ vā vassaggena pattasenāsanaṃ vā pavisituṃ adatvā nivāraṇaṃ āvaraṇaṃ nāma. Aṭṭhakathāyaṃ ‘‘attano’’ti vacanaṃ ye āvaraṇaṃ karonti, te ācariyupajjhāye sandhāya vuttanti viññāyati. Keci panettha ‘‘attano’’ti idaṃ yassa āvaraṇaṃ karonti, taṃ sandhāya vuttanti gahetvā tattha vinicchayaṃ vadanti. Keci ubhayathāpi atthaṃ gahetvā ubhayatthāpi āvaraṇaṃ kātabbanti vadanti. Vīmaṃsitvā yamettha yuttataraṃ, taṃ gahetabbaṃ.

Because it is said in the commentary (Mahāva. Aṭṭha. 107): "'Where one dwells, or where one departs' means where one dwells or enters; by both are meant one's own enclosure and the lodging and seat obtained for the rains retreat," therefore, as long as they are carrying out the imposed disciplinary action, the prevention by not allowing entry into one's own personal enclosure or the lodging and seat obtained for the rains retreat is called "āvaraṇa" (obstruction). In the commentary, the word "one's own" is understood to be said in reference to those teachers and preceptors who impose the obstruction. Some here, taking "one's own" as said in reference to him on whom they impose the obstruction, state a decision on that. Some, taking the meaning in both ways, say that the obstruction should be made in both cases. Having investigated, whichever here is more suitable, that should be adopted.

Nivāraṇakathāvaṇṇanā.

The Explanation of the Topic of Prevention.

2520. Pakkho ca opakkamiko ca āsitto cāti viggaho. Ettha ca ‘‘anuposathe uposathaṃ karotī’’tiādīsu yathā uposathadine kattabbakammaṃ ‘‘uposatho’’ti vuccati, tathā māsassa pakkhe paṇḍakabhāvamāpajjanto ‘‘pakkho’’ti vutto. Atha vā pakkhapaṇḍako pakkho uttarapadalopena yathā ‘‘bhīmaseno bhīmo’’ti. Idañca pāpānubhāvena kaṇhapakkheyeva paṇḍakabhāvamāpajjantassa adhivacanaṃ. Yathāha ‘‘akusalavipākānubhāvena kāḷapakkhe kāḷapakkhe paṇḍako hoti, juṇhapakkhe panassa pariḷāho vūpasammati, ayaṃ pakkhapaṇḍako’’ti (mahāva. aṭṭha. 109).

2520. The analysis is: "pakkho," "opakkamiko," and "āsitto." Here, just as in instances like "anuposathe uposathaṃ karotī," the act to be performed on the Uposatha day is called "uposatho," similarly, one who attains the state of a eunuch during a fortnight of the month is called "pakkho." Alternatively, "pakkho" is "pakkhapaṇḍako" with the elision of the final member, just as "bhīmo" is for "bhīmaseno." And this is a designation for one who, by the power of evil deeds, attains the state of a eunuch only in the dark fortnight. As it is said: "Due to the influence of the result of unwholesome karma, he becomes a eunuch in each dark fortnight, but his burning subsides in the bright fortnight—this is the fortnight-eunuch" (Mahāva. Aṭṭha. 109).

Yassa upakkamena bījāni apanītāni, ayaṃ opakkamikapaṇḍako. Yassa paresaṃ aṅgajātaṃ mukhena gahetvā asucinā āsittassa pariḷāho vūpasammati, ayaṃ āsittapaṇḍako. Usūyakoti yassa paresaṃ ajjhācāraṃ passato usūyāya uppannāya pariḷāho vūpasammati, ayaṃ usūyapaṇḍako. Yo paṭisandhiyaṃyeva abhāvako uppanno, ayaṃ napuṃsakapaṇḍako.

He whose testicles have been removed by an attack, this is the eunuch by assault. He whose burning is pacified when, having taken another's sexual organ in the mouth, he is sprinkled with impurity, this is the sprinkled eunuch. The envious one is he whose burning is pacified when, upon seeing the sexual misconduct of others, envy arises; this is the envious eunuch. He who is born without the male characteristic from the very time of conception, this is the congenital eunuch.

2521. Tesūti [Pg.163] tesu pañcasu paṇḍakesu. ‘‘Pakkhapaṇḍakassa yasmiṃpakkhe paṇḍako hoti, tasmiṃyevassa pakkhe pabbajjā vāritā’’ti (mahāva. aṭṭha. 109) kurundiyaṃ vuttattā ‘‘tiṇṇaṃ nivāritā’’ti idaṃ tassa paṇḍakassa paṇḍakapakkhaṃ sandhāya vuttanti gahetabbaṃ.

2521. "Tesū" means: among those five types of eunuchs. Because it is stated in the Kurundī commentary: "For the fortnight-eunuch, in whichever fortnight he is a eunuch, in that very fortnight his ordination is prohibited" (Mahāva. Aṭṭha. 109), the statement "prohibited for three" should be understood as referring to the fortnight when that eunuch is in his eunuch state.

2522. ‘‘Nāsetabbo’’ti idaṃ liṅganāsanaṃ sandhāya vuttaṃ. Yathāha ‘‘sopi liṅganāsaneneva nāsetabbo’’ti (mahāva. aṭṭha. 109). Esa nayo uparipi īdisesu ṭhānesu.

2522. "Nāsetabbo" (to be expelled) is said with reference to the destruction of the outward sign (of a monk). As it is said: "He too should be expelled by means of the destruction of the outward sign alone" (Mahāva. Aṭṭha. 109). This is the method in similar cases hereafter as well.

Paṇḍakakathāvaṇṇanā.

The Explanation of the Topic of Paṇḍakas.

2523. Thenetīti theno, liṅgassa pabbajitavesassa theno liṅgatheno. Saṃvāsassa bhikkhuvassagaṇanādikassa theno saṃvāsatheno. Tadubhayassa cāti tassa liṅgassa, saṃvāsassa ca ubhayassa thenoti sambandho. Esa tividhopi theyyasaṃvāsako nāma pavuccatīti yojanā.

2523. “Theneti” means ‘he steals,’ hence “theno” means a thief. A “liṅgatheno” is a thief of the outward sign, that is, of the guise of one who has gone forth. A “saṃvāsatheno” is a thief of communion, such as the counting of a bhikkhu’s years. “Tadubhayassa ca” means a thief of both of these, that is, of the outward sign and of communion; this is the connection. The construction is that each of these three kinds is called a “theyyasaṃvāsako,” one who lives in communion by theft.

2524-6. Tattha tesu tīsu theyyasaṃvāsakesu yo sayameva pabbajitvā bhikkhuvassāni na gaṇhati, yathāvuḍḍhaṃ vandanampi neva gaṇhati, api-saddena āsanena neva paṭibāhati uposathapavāraṇādīsu neva sandissatīti saṅgaṇhanato tadubhayampi na karoti, ayaṃ liṅgamattassa pabbajitavesamattassa thenato corikāya gahaṇato liṅgattheno siyāti yojanā.

2524-6. Therein, among these three theyyasaṃvāsakas, one who, having gone forth on his own, does not count the years as a bhikkhu, does not engage in veneration according to seniority, and furthermore does not refuse a seat nor appear at the Uposatha, Pavāraṇā, and so on—thus not performing either of these two—is a thief of the sign, from having thievishly taken the mere sign, the mere guise of one gone forth. This is the construction.

Yo ca pabbajito hutvā bhikkhuvassāni gaṇhati, so yathāvuḍḍhavandanādikaṃ saṃvāsaṃ sādiyantova saṃvāsatthenako matoti yojanā. Yathāha – ‘‘bhikkhuvassagaṇanādiko hi sabbopi kiriyabhedo imasmiṃ atthe ‘saṃvāso’ti veditabbo’’ti (mahāva. aṭṭha. 110).

And one who, having gone forth, counts the years as a bhikkhu, while consenting to communion such as veneration according to seniority and so on, is considered a thief of communion. This is the construction. As it is said: 'For every kind of action, beginning with the counting of the years as a bhikkhu, should be understood in this sense as ‘communion’' (Mahāva. Aṭṭha. 110).

Vuttanayoyevāti [Pg.164] ubhinnaṃ paccekaṃ vuttalakkhaṇameva etassa lakkhaṇanti katvā vuttaṃ. Ayaṃ tividhopi theyyasaṃvāsako anupasampanno na upasampādetabbo, upasampanno nāsetabbo, puna pabbajjaṃ yācantopi na pabbājetabbo. Byatirekamukhena theyyasaṃvāsalakkhaṇaṃ niyametuṃ aṭṭhakathāya (mahāva. aṭṭha. 110) vuttagāthādvayaṃ udāharanto āha ‘‘yathāha cā’’ti. Yathā aṭṭhakathācariyo rājadubbhikkhādigāthādvayamāha, tathāyamattho byatirekato veditabboti adhippāyo.

The phrase `Vuttanayoyevāti` is stated because the characteristic of this one is the very characteristic stated for each of the two individually. This `theyyasaṃvāsaka`, of all three kinds, if not fully ordained, should not be given the full ordination; if fully ordained, he should be expelled; and even if he requests the going-forth again, he should not be given the going-forth. In order to define the characteristic of `theyyasaṃvāsa` by way of exclusion, citing the two verses stated in the commentary (Mahāva. Aṭṭha. 110), he says, 'And as it is said.' The intention is that just as the commentary teacher stated the two verses about danger from the king, famine, and so on, so this meaning should be understood by way of exclusion.

2527-8. Rājadubbhikkhakantāra-rogaveribhayehi vāti ettha bhaya-saddo paccekaṃ yojetabbo ‘‘rājabhayena dubbhikkhabhayenā’’tiādinā. Cīvarāharaṇatthaṃ vāti attanā pariccattacīvaraṃ puna vihāraṃ āharaṇatthāya. Idha imasmiṃ sāsane. Saṃvāsaṃ nādhivāseti, yāva so suddhamānasoti rājabhayādīhi gahitaliṅgatāya so suddhamānaso yāva saṃvāsaṃ nādhivāsetīti attho.

2527-8. In the phrase `Rājadubbhikkhakantāra-rogaveribhayehi vā`, the word `bhaya` (danger) should be applied to each term individually, as in 'by danger from the king, by danger of famine,' and so on. The phrase `Cīvarāharaṇatthaṃ vā` means for the purpose of bringing back to the monastery a robe that one had given up. `Idha` means 'in this Dispensation.' The phrase `Saṃvāsaṃ nādhivāseti, yāva so suddhamānaso` means: as long as he is of pure mind—that is, because he has taken the sign due to danger from the king and so on—he does not consent to communion. This is the meaning.

Yo hi rājabhayādīhi vinā kevalaṃ bhikkhū vañcetvā tehi saddhiṃ vasitukāmatāya liṅgaṃ gaṇhāti, so asuddhacittatāya liṅgaggahaṇeneva theyyasaṃvāsako nāma hoti. Ayaṃ pana tādisena asuddhacittena bhikkhū vañcetukāmatāya abhāvato yāva saṃvāsaṃ nādhivāseti, tāva theyyasaṃvāsako nāma na hoti. Teneva ‘‘rājabhayādīhi gahitaliṅgānaṃ ‘gihī maṃ samaṇoti jānantū’ti vañcanācitte satipi bhikkhūnaṃ vañcetukāmatāya abhāvā doso na jāto’’ti tīsupi gaṇṭhipadesu vuttaṃ.

For one who, without danger from the king and so on, takes the sign merely with the desire to deceive the bhikkhus and live with them, is called a `theyyasaṃvāsaka` precisely because of taking the sign with an impure mind. This one, however, due to the absence of such an impure mind with the desire to deceive the bhikkhus, is not called a `theyyasaṃvāsaka` as long as he does not consent to communion. For that reason, it is stated in all three `gaṇṭhipadas`: 'For those who have taken the sign due to danger from the king and so on, even though there is a deceptive mind in thinking, “Let householders know me as an ascetic,” no fault arises due to the absence of a desire to deceive the bhikkhus.'

Keci [Pg.165] pana ‘‘vūpasantabhayatā idha suddhacittatā’’ti vadanti, evañca sati so vūpasantabhayo yāva saṃvāsaṃ nādhivāseti, tāva theyyasaṃvāsako nāma na hotīti ayamattho viññāyati. Imasmiñca atthe viññāyamāne avūpasantabhayassa saṃvāsasādiyanepi theyyasaṃvāsakatā na hotīti āpajjeyya, na ca aṭṭhakathāyaṃ avūpasantabhayassa saṃvāsasādiyane atheyyasaṃvāsakatā dassitā. ‘‘Sabbapāsaṇḍiyabhattāni bhuñjanto’’ti ca iminā avūpasantabhayenāpi saṃvāsaṃ asādiyanteneva vasitabbanti dīpeti. Teneva tīsupi gaṇṭhipadesu vuttaṃ ‘‘yasmā vihāraṃ āgantvā saṅghikaṃ gaṇhantassa saṃvāsaṃ pariharituṃ dukkaraṃ, tasmā ‘sabbapāsaṇḍiyabhattāni bhuñjanto’ti idaṃ vutta’’nti. Tasmā rājabhayādīhi gahitaliṅgatā cettha suddhacittatāti gahetabbaṃ.

Some, however, say, 'Here, purity of mind is the pacification of fear.' This being so, the meaning is understood that as long as one whose fear is pacified does not consent to communion, he is not called a `theyyasaṃvāsaka`. And when this meaning is understood, it would follow that for one whose fear is not pacified, even when consenting to communion, he would not be a `theyyasaṃvāsaka`; but in the commentary, it is not shown that for one whose fear is not pacified, consenting to communion results in not being a `theyyasaṃvāsaka`. And by the phrase 'eating the food of all sectarians,' it shows that one whose fear is not pacified should live without consenting to communion. For that reason, it is stated in all three `gaṇṭhipadas`: 'Because for one who has come to the monastery and takes what belongs to the Saṅgha, it is difficult to avoid communion, therefore this was said: “eating the food of all sectarians.”' Therefore, here, 'purity of mind' should be understood as the state of having taken the sign due to danger from the king and so on.

Tāva esa theyyasaṃvāsako nāma na vuccatīti yojanā. Ayamettha saṅkhepo, vitthāro pana ‘‘tatrāyaṃ vitthāranayo’’ti aṭṭhakathāyaṃ (mahāva. aṭṭha. 110) āgatanayena veditabbo.

The construction is: 'For so long, this one is not called a `theyyasaṃvāsaka`.' This is the summary here; the detail, however, should be understood according to the method that has come down in the commentary as 'Therein, this is the detailed method' (Mahāva. Aṭṭha. 110).

Theyyasaṃvāsakakathāvaṇṇanā.

The Exposition of the Discussion on the Theyyasaṃvāsaka.

2529-30. Yo upasampanno bhikkhu ‘‘ahaṃ titthiyo bhavissa’’nti saliṅgeneva attano bhikkhuveseneva titthiyānaṃ upassayaṃ yāti ceti sambandho. Titthiyesu pakkantako paviṭṭho titthiyapakkantako. Tesaṃ liṅge nissiteti tesaṃ titthiyānaṃ vese gahite.

2529-30. The connection is this: A fully ordained bhikkhu who, thinking, 'I will become a sectarian,' goes to the residence of sectarians with his own sign, that is, with his own bhikkhu's guise. A `titthiyapakkantaka` is one who has gone over to the sectarians, one who has entered among them. The phrase 'when he has resorted to their sign' means 'when the guise of those sectarians has been taken'.

2531. ‘‘Ahaṃ titthiyo bhavissa’’nti kusacīrādikaṃ yo sayameva nivāseti, sopi pakkantako titthiyapakkantako siyāti yojanā.

2531. The construction is: one who, thinking, 'I will become a sectarian,' on his own puts on grass-cloth garments and so on, he too would be one who has gone over, a `titthiyapakkantaka`.

2532-4. Naggo [Pg.166] tesaṃ ājīvakādīnaṃ upassayaṃ gantvāti yojanā. Kese luñcāpetīti attano kese luñcāpeti. Tesaṃ vatāni ādiyati vāti yojanā. Vatāni ādiyatīti ukkuṭikappadhānādīni vā vatāni ādiyati. Tesaṃ titthiyānaṃ morapiñchādikaṃ liṅgaṃ saññāṇaṃ sace gaṇhāti vā tesaṃ pabbajjaṃ, laddhimeva vā sārato vā eti upagacchati vāti yojanā. ‘‘Ayaṃ pabbajjā seṭṭhāti seṭṭhabhāvaṃ vā upagacchatī’’ti (mahāva. aṭṭha. 110 titthiyapakkantakakathā) aṭṭhakathāyaṃ vuttaṃ. Esa titthiyapakkantako hoti eva, na pana vimuccati titthiyapakkantabhāvato. Naggassa gacchatoti ‘‘ājīvako bhavissa’’nti kāsāyādīni anādāya naggassa ājīvakānaṃ upasaṃgacchato.

2532-4. The construction is: 'having gone naked to the residence of those Ājīvakas and others.' 'He has his hair plucked out' means he has his own hair plucked out. The construction is: 'or he undertakes their observances.' 'He undertakes their observances' means he undertakes observances such as the squatting posture, striving, and so on. The construction is: if he takes up the sign, the mark, of those sectarians, such as a peacock's feather, or their going-forth, or their doctrine, or if he approaches it as essential. As is said in the commentary: 'or he approaches the state of being the best, thinking, “This going-forth is the best”' (Mahāva. Aṭṭha. 110, Titthiyapakkantakakathā). This one is indeed a `titthiyapakkantaka`, and he is not released from the state of being a `titthiyapakkantaka`. 'Of one going naked' refers to one who, thinking 'I will become an Ājīvaka,' approaches the Ājīvakas naked, without taking the ochre robe and so on.

2535. Theyyasaṃvāsako anupasampannavasena vutto, no upasampannavasena. Iminā ‘‘upasampanno bhikkhu kūṭavassaṃ gaṇhantopi assamaṇo na hoti. Liṅge saussāho pārājikaṃ āpajjitvā bhikkhuvassādīni gaṇentopi theyyasaṃvāsako na hotī’’ti aṭṭhakathāgatavinicchayaṃ dīpeti. Tathā vuttoti yojanā. ‘‘Upasampannabhikkhunā’’ti iminā anupasampannaṃ nivatteti. Tena ca ‘‘sāmaṇero saliṅgena titthāyatanaṃ gatopi puna pabbajjañca upasampadañca labhatī’’ti kurundaṭṭhakathāgatavinicchayaṃ dasseti.

2535. The `theyyasaṃvāsaka` is spoken of with reference to one who is not fully ordained, not with reference to one who is fully ordained. By this, it clarifies the decision from the commentary: 'A fully ordained bhikkhu, even while counting fraudulent years, is not a non-ascetic. One who is zealous about the sign, having fallen into a `pārājika` offense, even while counting the years as a bhikkhu and so on, is not a `theyyasaṃvāsaka`.' The construction is: 'Thus it is said.' By 'by a fully ordained bhikkhu,' it excludes one who is not fully ordained. And by that, it shows the decision from the Kurundī commentary: 'Even a novice who has gone to a sectarian establishment with his own sign can again receive the going-forth and the full ordination.'

Titthiyapakkantakassa kiṃ kātabbanti? Na pabbājetabbo, pabbājitopi na upasampādetabbo, upasampādito ca kāsāyāni apanetvā setakāni datvā gihibhāvaṃ upanetabbo. Ayamattho ca ‘‘titthiyapakkantako bhikkhave anupasampanno [Pg.167] na upasampādetabbo, upasampanno nāsetabbo’’ti (mahāva. 110) pāḷito ca ‘‘so na kevalaṃ na upasampādetabbo, atha kho na pabbājetabbopī’’ti (mahāva. aṭṭha. 110 titthiyapakkantakakathā) aṭṭhakathāvacanato ca veditabbo.

What is to be done with one who has gone over to the sectarians? He should not be given the going-forth; even if given the going-forth, he should not be given the full ordination. If he has been given the full ordination, his ochre robes should be removed, he should be given white clothes, and he should be returned to the state of a householder. This meaning should be understood both from the Pāḷi text: 'Bhikkhus, one who has gone over to the sectarians, if not fully ordained, should not be given the full ordination; if fully ordained, he should be expelled' (Mahāva. 110), and from the word of the commentary: 'Not only should he not be given the full ordination, but he should not even be given the going-forth' (Mahāva. Aṭṭha. 110, Titthiyapakkantakakathā).

Titthiyapakkantakakathāvaṇṇanā.

The Exposition of the Discussion on One Who Has Gone Over to the Sectarians.

2536. Idhāti imasmiṃ pabbajjūpasampadādhikāre. Manussajātikato aññassa tiracchānagateyeva antogadhattaṃ dassetumāha ‘‘yakkho sakkopi vā’’ti. Tiracchānagato vuttoti ettha iti-saddo luttaniddiṭṭho. ‘‘Tiracchānagato, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo’’ti (mahāva. 111) vacanato pabbajjāpi upalakkhaṇato nivāritāyevāti katvā vuttaṃ ‘‘pabbājetuṃ na vaṭṭatī’’ti. Tena tiracchānagato ca bhagavato adhippāyaññūhi aṭṭhakathācariyehi na pabbājetabboti (mahāva. aṭṭha. 111) vuttaṃ.

2536. Here means in this context of the going forth and higher ordination. To show that those other than of human birth are included within the animal realm, it is said, 'a yakkha or even a Sakka.' 'An animal being is mentioned'—here the word 'iti' is indicated as elided. From the statement, 'Bhikkhus, an animal being who has not received higher ordination should not be given higher ordination; if he has received higher ordination, he should be expelled' (Mahāva. 111), since even the going forth is prohibited by implication, it is said, 'It is not proper to give the going forth.' Thus, it is said by the commentary masters who understood the intention of the Blessed One that an animal being is not to be given the going forth (Mahāva. Aṭṭha. 111).

Tiracchānakathāvaṇṇanā.

The Exposition of the Account of Animals.

2537. Pañcānantarike poseti mātughātako, pitughātako, arahantaghātako, lohituppādako, saṅghabhedakoti ānantariyakammehi samannāgate pañca puggale.

2537. The five who commit deeds with immediate retribution are: a matricide, a patricide, a killer of an arahant, one who sheds the blood of a Buddha, and one who splits the Saṅgha; that is, the five persons endowed with deeds with immediate retribution.

Tattha mātughātako (mahāva. aṭṭha. 112) nāma yena manussitthibhūtā janikā mātā sayampi manussajātikeneva satā sañcicca jīvitā voropitā, ayaṃ ānantariyena mātughātakakammena mātughātako, etassa pabbajjā ca upasampadā ca paṭikkhittā. Yena pana manussitthibhūtāpi ajanikā posāvanikamātā vā cūḷamātā vā mahāmātā vā janikāpi vā namanussitthibhūtā [Pg.168] mātāghātitā, tassa pabbajjā na vāritā, na ca ānantariyo hoti. Yena sayaṃ tiracchānabhūtena manussitthibhūtā mātā ghātitā, sopi ānantariyo na hoti, tiracchānagatattā panassa pabbajjā paṭikkhittāva. Pitughātakepi eseva nayo. Sacepi hi vesiyā putto hoti, ‘‘ayaṃ me pitā’’ti na jānāti, yassa sambhavena nibbatto, so ce anena ghātito, ‘‘pitughātako’’tveva saṅkhyaṃ gacchati, ānantariyañca phusati.

Among these, a 'matricide' (Mahāva. Aṭṭha. 112) is one who, being of human birth himself, intentionally deprives his own birth mother, who is a human female, of life. This one is a matricide on account of the deed of matricide with immediate retribution, and for him both the going forth and higher ordination are prohibited. However, for one who kills a non-birth mother who is a human female—such as a foster mother, a lesser mother, or a great mother—or a birth mother who is not a human female, the going forth is not barred, nor does he commit a deed with immediate retribution. If one, being an animal himself, kills a mother who is a human female, he also does not commit a deed with immediate retribution, but his going forth is prohibited on account of his being in the animal realm. For a patricide, this is the same method. For even if one is the son of a prostitute and does not know, 'This is my father,' if he kills the one from whose union he was born, he is reckoned as a 'patricide' and commits a deed with immediate retribution.

Arahantaghātakopi manussaarahantavaseneva veditabbo. Manussajātiyañhi antamaso apabbajitampi khīṇāsavaṃ dārakaṃ vā dārikaṃ vā sañcicca jīvitā voropento arahantaghātakova hoti, ānantariyañca phusati, pabbajjā cassa vāritā. Amanussajātikaṃ pana arahantaṃ, manussajātikaṃ vā avasesaṃ ariyapuggalaṃ ghātetvā ānantariyo na hoti, pabbajjāpissa na vāritā, kammaṃ pana balavaṃ hoti. Tiracchāno manussaarahantampi ghātetvā ānantariyo na hoti, kammaṃ pana bhāriyaṃ.

A 'killer of an arahant' is also to be understood only in the case of a human arahant. For one of human birth who intentionally deprives of life a taint-destroyed boy or girl, even one who has not gone forth, is indeed a 'killer of an arahant,' commits a deed with immediate retribution, and his going forth is barred. However, by killing a non-human arahant, or a remaining noble person of human birth, one does not commit a deed with immediate retribution, nor is his going forth barred, but the kamma is strong. An animal, even having killed a human arahant, does not commit a deed with immediate retribution, but the kamma is heavy.

Yo devadatto viya duṭṭhacittena vadhakacittena tathāgatassa jīvamānakasarīre khuddakamakkhikāya pivanakamattampi lohitaṃ uppādeti, ayaṃ lohituppādako nāma, etassa pabbajjā ca upasampadā ca vāritā. Yo pana rogavūpasamanatthaṃ jīvako viya satthena phāletvā pūtimaṃsañca lohitañca nīharitvā phāsuṃ karoti, bahuṃ so puññaṃ pasavati.

One who, like Devadatta, with a corrupt mind, a murderous mind, causes even an amount of blood sufficient for a tiny fly to drink to flow from the living body of the Tathāgata, is called a 'shedder of blood'; for him, the going forth and higher ordination are barred. But one who, like Jīvaka, for the purpose of alleviating disease, cuts with a scalpel, removing putrid flesh and blood, and brings relief, generates much merit.

Yo devadatto viya sāsanaṃ uddhammaṃ ubbinayaṃ katvā catunnaṃ kammānaṃ aññataravasena saṅghaṃ bhindati, ayaṃ saṅghabhedako nāma, etassa pabbajjā ca upasampadā ca vāritā. ‘‘Mātughātako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno [Pg.169] nāsetabbo’’tiādikāya (mahāva. 112) pāḷiyā upasampadāpaṭikkhepo pabbajjāpaṭikkhepassa upalakkhaṇanti āha ‘‘pabbājentassa dukkaṭa’’nti.

One who, like Devadatta, splits the Saṅgha by making the teaching not-Dhamma and not-Vinaya by means of one of the four acts, is called a 'splitter of the Saṅgha'; for him, both the going forth and higher ordination are barred. By the Pāḷi text beginning, 'Bhikkhus, a matricide who has not received higher ordination should not be given higher ordination; if he has received higher ordination, he should be expelled' (Mahāva. 112), the prohibition of higher ordination is an implication of the prohibition of the going forth; thus it is said, 'For one who gives the going forth, there is an offense of wrong-doing.'

Ubhatobyañjanañceva bhikkhunidūsakañca tathā pabbājentassa dukkaṭanti sambandho. Ubhatobyañjananti ka-kāralopena niddeso. Itthinimittuppādanakammato ca purisanimittuppādanakammato ca ubhato byañjanamassa atthīti ubhatobyañjanako. So duvidho hoti itthiubhatobyañjanako, purisaubhatobyañjanakoti.

The connection is: 'And likewise, for one who gives the going forth to an ubhatobyañjanaka and a defiler of bhikkhunīs, there is an offense of wrong-doing.' The term 'ubhatobyañjana' is an indication with the elision of the syllable 'ka'. Because they have characteristics of both, from the action that produces the female sign and from the action that produces the male sign, they are called an ubhatobyañjanaka. They are of two kinds: a female ubhatobyañjanaka and a male ubhatobyañjanaka.

Tattha itthiubhatobyañjanakassa (mahāva. aṭṭha. 116) itthinimittaṃ pākaṭaṃ hoti, purisanimittaṃ paṭicchannaṃ. Purisaubhatobyañjanakassa purisanimittaṃ pākaṭaṃ hoti, itthinimittaṃ paṭicchannaṃ. Itthiubhatobyañjanakassa itthīsu purisattaṃ karontassa itthinimittaṃ paṭicchannaṃ hoti, purisanimittaṃ pākaṭaṃ hoti. Purisaubhatobyañjanakassa purisānaṃ itthibhāvaṃ upagacchantassa purisanimittaṃ paṭicchannaṃ hoti, itthinimittaṃ pākaṭaṃ hoti. Itthiubhatobyañjanako sayañca gabbhaṃ gaṇhāti, parañca gabbhaṃ gaṇhāpeti. Purisaubhatobyañjanako sayaṃ na gaṇhāti, paraṃ gaṇhāpetīti idametesaṃ nānākaraṇaṃ. Imassa pana duvidhassāpi ubhatobyañjanakassaneva pabbajjā atthi, na upasampadāti idamidha sanniṭṭhānaṃ veditabbaṃ.

Among these, for a female ubhatobyañjanaka (Mahāva. Aṭṭha. 116), the female sign is evident and the male sign is concealed. For a male ubhatobyañjanaka, the male sign is evident and the female sign is concealed. For a female ubhatobyañjanaka who acts as a male among women, their female sign becomes concealed and their male sign becomes evident. For a male ubhatobyañjanaka who approaches the state of a female among men, their male sign becomes concealed and their female sign becomes evident. A female ubhatobyañjanaka both conceives and causes another to conceive. A male ubhatobyañjanaka does not conceive themselves but causes another to conceive—this is their distinction. However, for both these types of ubhatobyañjanaka, there is indeed neither going forth nor higher ordination—this is the conclusion to be understood here.

Yo pakatattaṃ bhikkhuniṃ (mahāva. aṭṭha. 115) tiṇṇaṃ maggānaṃ aññatarasmiṃ dūseti, ayaṃ bhikkhunidūsako nāma, etassa pabbajjā ca upasampadā ca vāritā. Yo pana kāyasaṃsaggena sīlavināsaṃ pāpeti, tassa pabbajjā ca upasampadā ca na vāritā. Balakkārena pana odātavatthavasanaṃ katvā anicchamānaṃyeva dūsentopi bhikkhunidūsakoyeva. Balakkārena pana odātavatthavasanaṃ [Pg.170] katvā icchamānaṃ dūsento bhikkhunidūsako na hoti. Kasmā? Yasmā gihibhāve sampaṭicchitamatteyeva sā abhikkhunī hoti. Sakiṃ sīlavipannaṃ pana pacchā dūsento neva bhikkhunidūsako hoti, pabbajjampi upasampadampi labhati.

One who defiles a bhikkhunī who is of normal state (Mahāva. Aṭṭha. 115) in one of the three passages is called a 'defiler of bhikkhunīs'; for him, both the going forth and higher ordination are barred. But for one who causes the destruction of virtue through bodily contact, the going forth and higher ordination are not barred. However, one who, having by force made her wear white clothes, defiles her even when she is unwilling, is indeed a defiler of bhikkhunīs. But one who, having by force made her wear white clothes, defiles her when she is willing, is not a defiler of bhikkhunīs. Why? Because at the very moment of her accepting the lay state, she becomes a non-bhikkhunī. One who afterwards defiles a bhikkhunī whose virtue has already once been ruined is not a defiler of bhikkhunīs, and he may obtain the going forth and higher ordination.

2538. Pāḷiaṭṭhakathāvimuttaṃ ācariyaparamparābhatavinicchayaṃ dassetumāha ‘‘ekato’’tiādi. ‘‘Ekato’’ti iminā bhikkhusaṅghassāpi gahaṇaṃ bhaveyyāti taṃ parivajjetuṃ ‘‘bhikkhunīnaṃ tu santike’’ti vuttaṃ. Etena taṃdūsakassa bhabbataṃ dīpeti. So neva bhikkhunidūsako siyā, ‘‘upasampadaṃ labhateva ca pabbajjaṃ, sā ca neva parājitā’’ti idaṃ dutiyagāthāya idhānetvā yojetabbaṃ. Kevalaṃ bhikkhunisaṅghe upasampannā nāma na hotīti adhippāyeneva vuttaṃ. ‘‘Sā ca neva parājitā’’ti iminā tassā ca puna pabbajjūpasampadāya bhabbataṃ dīpeti. Ayamattho aṭṭhakathāgaṇṭhipadepi vuttoyeva ‘‘bhikkhunīnaṃ vasena ekatoupasampannaṃ dūsetvā bhikkhunidūsako na hoti, pabbajjādīni labhati, sā ca pārājikā na hotīti vinicchayo’’ti.

2538. To show the decision brought by the succession of teachers, which is separate from the Pāḷi and the commentary, it is said, 'from one side,' etc. By 'from one side,' lest the Saṅgha of bhikkhus also be included, to avoid that it is said, 'but in the presence of the bhikkhunīs.' By this, it indicates the suitability of that defiler. He would not be a defiler of bhikkhunīs; 'he obtains higher ordination and going forth, and she is not defeated'—this from the second verse should be brought here and connected. It is said only with the intention that one ordained solely in the Saṅgha of bhikkhunīs does not exist. By 'And she is not defeated,' it indicates her suitability for going forth and higher ordination again. This meaning is also stated in the Gloss on the commentary: 'Having defiled one ordained on one side by the bhikkhunīs, one is not a defiler of bhikkhunīs; one obtains the going forth and so on, and she is not defeated—this is the decision.'

2539. ‘‘Sikkhamānāsāmaṇerīsu ca vippaṭipajjanto neva bhikkhunidūsako hoti, pabbajjampi upasampadampi labhatī’’ti (mahāva. aṭṭha. 115) aṭṭhakathāgatavinicchayaṃ dassetumāha ‘‘sace anupasampannadūsako’’ti. ‘‘Upasampadaṃ labhateva ca pabbajja’’nti idaṃ yathāṭhānepi yojetabbaṃ. Sā ca neva parājitāti idaṃ pana aṭṭhakathāya anāgatattā ca anupasampannāya upasampannavikappābhāvā ca na yojetabbaṃ. Asati hi upasampannavikappe parājitavikappāsaṅgaho paṭisedho niratthakoti sā pabbajjūpasampadānaṃ bhabbāyevāti daṭṭhabbā. Ime [Pg.171] pana paṇḍakādayo ekādasa puggalā ‘‘paṇḍako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo’’tiādivacanato (mahāva. 109) abhabbāyeva, nesaṃ pabbajjā ca upasampadā ca na ruhati, tasmā na pabbājetabbā. Jānitvā pabbājento, upasampādento ca dukkaṭaṃ āpajjati. Ajānitvāpi pabbājitā, upasampāditā ca jānitvā liṅganāsanāya nāsetabbā.

2539. 'One who misbehaves towards female probationers and novice nuns is not a defiler of bhikkhunīs, and he obtains the going forth and full ordination' (Mahāvagga Aṭṭhakathā 115). To show the decision found in the commentary, it is said, 'if he is a defiler of the unordained.' 'He indeed obtains full ordination and the going forth'—this should be applied in the appropriate context. However, 'and she is not subject to a pārājika offense'—this should not be applied because it is not mentioned in the commentary and because for an unordained person there is no possibility of an offense equivalent to one committed by an ordained person. For in the absence of the possibility of an offense equivalent to one committed by an ordained person, the inclusion or prohibition of a pārājika offense is meaningless. Thus, it should be understood that she is indeed capable of the going forth and full ordination. But these eleven individuals, starting with the eunuch—'A eunuch, O monks, if unordained, should not be given full ordination; if ordained, he should be expelled' (Mahāvagga 109)—are utterly incapable. For them, neither the going forth nor full ordination is valid; therefore, they should not be given the going forth. One who knowingly gives them the going forth or full ordination incurs an offense of wrong-doing. Even if they are given the going forth or full ordination unknowingly, upon realizing it, they should be expelled by removing their monastic symbols.

Ekādasaabhabbapuggalakathāvaṇṇanā.

The Explanation of the Account of the Eleven Incapable Persons.

2540. Nūpasampādanīyovāti na upasampādetabbova. Anupajjhāyakoti asannihitaupajjhāyo vā aggahitaupajjhāyaggahaṇo vā. Karototi anupajjhāyakaṃ upasampādayato. Dukkaṭaṃ hotīti ācariyassa ca gaṇassa ca dukkaṭāpatti hoti. Na kuppati sace katanti sace anupajjhāyakassa upasampadākammaṃ kataṃ bhaveyya, taṃ na kuppati samaggena saṅghena akuppena ṭhānārahena katattā.

2540. 'Not to be fully ordained' means he should not be fully ordained at all. 'Without a preceptor' means either one whose preceptor is not present or one for whom the acceptance of a preceptor was not obtained. 'He performs' refers to one who gives full ordination to someone without a preceptor. 'It is an offense of wrong-doing' means both the teacher and the group incur an offense of wrong-doing. 'It is not invalid if done' means if the act of full ordination for someone without a preceptor has been performed, it is not invalid because it was performed by a complete, harmonious Sangha, which is unshakeable and worthy of such acts.

2541. Eketi abhayagirivāsino. ‘‘Na gahetabbamevā’’ti aṭṭhakathāya daḷhaṃ vuttattā vuttaṃ. Taṃ vacanaṃ. Ettha ca upajjhāye asannihitepi upajjhāyaggahaṇe akatepi kammavācāyaṃ pana upajjhāyakittanaṃ kataṃyevāti daṭṭhabbaṃ. Aññathā ‘‘puggalaṃ na parāmasatī’’ti vuttāya kammavipattiyā sambhavato kammaṃ kuppeyya. Teneva ‘‘upajjhāyaṃ akittetvā’’ti avatvā ‘‘upajjhaṃ aggāhāpetvā’’ti (mahāva. aṭṭha. 117) aṭṭhakathāyaṃ vuttaṃ. Yathā ca aparipuṇṇapattacīvarassa upasampadākāle kammavācāyaṃ ‘‘paripuṇṇassa pattacīvara’’nti asantaṃ vatthuṃ kittetvā kammavācāya katāyapi upasampadā ruhati, evaṃ ‘‘ayaṃ buddharakkhito āyasmato dhammarakkhitassa upasampadāpekkho’’ti asantaṃ puggalaṃ kittetvā kevalaṃ santapadanīhārena kammavācāya [Pg.172] katāya upasampadā ruhatiyevāti daṭṭhabbaṃ. Tenevāha ‘‘na kuppati sace kata’’nti. ‘‘Na, bhikkhave, anupajjhāyako upasampādetabbo, yo upasampādeyya, āpatti dukkaṭassā’’ti (mahāva. 117) ettakameva vatvā ‘‘so ca puggalo anupasampanno’’ti avuttattā, kammavipattilakkhaṇassa ca asambhavato ‘‘na gahetabbameva ta’’nti vuttaṃ.

2541. Some, that is, the dwellers of Abhayagiri, say. The statement 'It should not be taken at all' is said because it is firmly stated in the commentary. Here, it should be understood that even if the preceptor is not present, and even if the acceptance of a preceptor has not been performed, the declaration of the preceptor in the formal act is still made. Otherwise, the act would be invalid due to the possibility of the invalidation of the act, as stated in 'it does not refer to the person.' Therefore, instead of saying 'without declaring the preceptor,' the commentary states 'without having the preceptor accepted' (Mahāvagga Aṭṭhakathā 117). Just as, at the time of full ordination for one whose bowl and robes are incomplete, even if the declaration 'one with complete bowl and robes' is made falsely in the formal act, the full ordination is still valid, so too, if the declaration 'This Buddharakkhita is seeking full ordination under the Venerable Dhammarakkhita' is made falsely for a non-existent person, the full ordination is still valid solely due to the proper recitation of the formal act. Hence, it is said, 'It is not invalid if done.' The statement, 'Monks, one without a preceptor should not be fully ordained. Whoever gives full ordination to such a one incurs an offense of wrong-doing' (Mahāvagga 117)—since only this much is said, and it is not stated that 'that person is not fully ordained,' and since the characteristics of an invalid act are absent, it is said, 'It should not be taken at all.'

Sesesu sabbatthapīti saṅghagaṇapaṇḍakatheyyasaṃvāsakatitthiyapakkantakatiracchānagatamātupituarahantaghātakabhikkhunidūsakasaṅghabhedakalohituppādakaubhatobyañjanakasaṅkhātehi upajjhāyehi upasampāditesu sabbesu terasasu vikappesu. Vuttañhi bhagavatā ‘‘na, bhikkhave, saṅghena upajjhāyena upasampādetabbo, yo upasampādeyya, āpatti dukkaṭassā’’tiādi. Na kevalaṃ etesuyeva terasasu, atha ‘‘apattakaacīvarakaacīvarapattakayācitakapattayācitakacīvarayācitakapattacīvarakā’’ti etesu chasu vikappesu ayaṃ nayo yojetabboti. Sesa-ggahaṇena etesampi saṅgaho. Vuttañhetaṃ bhagavatā ‘‘na, bhikkhave, apattako upasampādetabbo, yo upasampādeyya, āpatti dukkaṭassā’’tiādi (mahāva. 118). Ayaṃ nayoti ‘‘na kuppati sace kata’’nti vuttanayo.

In all remaining cases: in all these thirteen cases where full ordination is given by preceptors who are reckoned as: the Sangha (acting as preceptor), a group (acting as preceptor), a eunuch, a thief-dweller, one who has deserted to another sect, an animal, a matricide, a patricide, a murderer of an arahant, a defiler of a bhikkhunī, a schismatic, one who has shed the blood of a Buddha, or a hermaphrodite. For the Blessed One has said, 'Monks, one should not be fully ordained with the Sangha as preceptor. Whoever should so ordain incurs an offense of wrong-doing,' and so on. Not only in these thirteen cases, but this principle should also be applied in these six cases: one without a bowl, one without a robe, one without a bowl and robe, one with a borrowed bowl, one with a borrowed robe, and one with a borrowed bowl and robe. The term 'in all remaining cases' includes these as well. For the Blessed One has said, 'Monks, one without a bowl should not be fully ordained. Whoever should so ordain incurs an offense of wrong-doing,' and so on (Mahāvagga 118). 'This principle' is the principle stated as 'It is not invalid if done.'

2542. Pañcavīsatīti catuvīsati pārājikā, ūnavīsativasso cāti pañcavīsati. Vuttañhi ‘‘na, bhikkhave, jānaṃ ūnavīsativasso puggalo upasampādetabbo. Yo upasampādeyya, yathādhammo kāretabbo’’ti (mahāva. 99). Osāroti upasampadāsaṅkhāto osāro. Teneva campeyyakkhandhake ‘‘tañce saṅgho osāreti, ekacco sosārito’’tiādipāṭhassa (mahāva. 396) aṭṭhakathāyaṃ ‘‘osāretīti upasampadākammavasena [Pg.173] pavesetī’’ti (mahāva. aṭṭha. 396) vuttaṃ. ‘‘Nāsanāraho’’ti iminā ‘‘paṇḍako, bhikkhave, anupasampanno na upasampādetabbo’’tiādivacanato (mahāva. 109) upasampāditassāpi setakāni datvā gihibhāvaṃ pāpetabbataṃ dīpeti.

2542. 'Twenty-five' means the twenty-four who have committed a pārājika offense, and one who is under twenty years of age, making twenty-five. For it is said: 'Monks, a person known to be under twenty years of age should not be given full ordination. Whoever should so ordain should be dealt with according to the rule' (Mahāvagga 99). 'Admission' means the admission known as full ordination. Therefore, for the text in the Campeyya Khandhaka, 'If the Sangha admits him, some are wrongly admitted,' etc. (Mahāvagga 396), it is said in the commentary: '“admits” means introduces by way of the act of full ordination' (Mahāvagga Aṭṭhakathā 396). By 'deserving expulsion,' this indicates that, due to the statement 'A eunuch, O monks, if unordained, should not be given full ordination,' etc. (Mahāvagga 109), even one who has been given full ordination should be made to return to the lay state by giving him white clothes.

2543. Hatthacchinnādi bāttiṃsāti campeyyakkhandhake –

2543. The thirty-two types of persons beginning with one whose hand is cut off, etc., as stated in the Campeyya Khandhaka:

‘‘Hatthacchinno, bhikkhave, appatto osāraṇaṃ, tañce saṅgho osāreti, sosārito. Pādacchinno…pe… hatthapādacchinno… kaṇṇacchinno… nāsacchinno… kaṇṇanāsacchinno… aṅgulicchinno… aḷacchinno… kaṇḍaracchinno… phaṇahatthako… khujjo… vāmano… galagaṇḍī… lakkhaṇāhato… kasāhato… likhitako… sīpadiko… pāparogī… parisadūsako… kāṇo… kuṇī… khañjo… pakkhahato… chinniriyāpatho… jarādubbalo… andho… mūgo… padhiro… andhamūgo… andhapadhiro… mūgapadhiro… andhamūgapadhiro, bhikkhave, appatto osāraṇaṃ, tañce saṅgho osāreti, sosārito’’ti (mahāva. 396) bāttiṃsa.

“Monks, one whose hand is cut off is not fit for full ordination. If the Saṅgha gives him full ordination, he is wrongly ordained. One whose foot is cut off… and so on… one whose hand and foot are cut off… one whose ear is cut off… one whose nose is cut off… one whose ear and nose are cut off… one whose finger is cut off… one whose thumb is cut off… one whose tendon is cut off… one with webbed fingers… a hunchback… a dwarf… one with a goiter… one who is branded… one who is whipped… one who is tattooed… one with elephantiasis… one with a serious disease… one who corrupts assemblies… one who is blind in one eye… one with a crippled hand… one who is lame… one who is paralyzed… one whose movements are impaired… one who is weak with age… one who is blind… one who is mute… one who is deaf… one who is blind and mute… one who is blind and deaf… one who is mute and deaf… one who is blind, mute, and deaf, monks, is not fit for full ordination. If the Saṅgha gives him full ordination, he is wrongly ordained.” (These are the thirty-two cases from Mahāvagga 396).

Kuṭṭhiādi ca terasāti mahākhandhake āgatā –

And the thirteen types of persons beginning with a leper, etc., as found in the Mahākhandhaka:

‘‘Kuṭṭhiṃ gaṇḍiṃ kilāsiñca, sosiñca apamārikaṃ;

Tathā rājabhaṭaṃ coraṃ, likhitaṃ kārabhedakaṃ.

“A leper, one with boils, one with ringworm, one with consumption, an epileptic; also a king’s soldier, a thief, one branded, one who has broken out of prison.

‘‘Kasāhataṃ narañceva, purisaṃ lakkhaṇāhataṃ;

Iṇāyikañca dāsañca, pabbājentassa dukkaṭa’’nti. –

“One struck by a whip, and a man marked with signs; a debtor, and a slave—for one who gives them the going forth, there is an offense of wrong-doing.”

Yathāvuttā terasa.

These are the thirteen as stated.

Evamete pañcacattālīsa vuttā. Tesu kasāhatalakkhaṇāhatalikhitakānaṃ tiṇṇaṃ ubhayattha āgatattā aggahitaggahaṇena dvācattālīseva daṭṭhabbā.

Thus, these forty-five have been stated. Among them, since the three—one struck by a whip (kasāhata), one marked with signs (lakkhaṇāhata), and one branded (likhitaka)—appear in both lists, by the method of counting only those not yet counted (aggahitaggahaṇena), they should be understood as only forty-two.

‘‘Hatthacchinnādibāttiṃsa[Pg.174], kuṭṭhiādi ca terasā’’ti ye puggalā vuttā, tesaṃ. Osāro appattoti upasampadāananurūpāti attho. Kato ceti akattabbabhāvamasallakkhantehi bhikkhūhi yadi upasampadāsaṅkhāto osāro kato bhaveyya. Rūhatīti sijjhati, te puggalā upasampannāyevāti adhippāyo. Ācariyādayo pana āpattiṃ āpajjanti. Yathāha campeyyakkhandhakaṭṭhakathāyaṃ – ‘‘hatthacchinnādayo pana dvattiṃsa suosāritā, upasampāditā upasampannāva honti, na te labbhā kiñci vattuṃ. Ācariyupajjhāyā, pana kārakasaṅgho ca sātisārā, na koci āpattito muccatī’’ti (mahāva. aṭṭha. 396).

“Thirty-two types of persons, such as those with severed hands, and thirteen types, such as lepers”—these are the individuals spoken of. ‘Osāro appatto’ means ‘not fit for higher ordination.’ And if the formal act known as higher ordination (osāro) were to be performed by monks who did not discern their unsuitability, it is valid (rūhati), that is, it succeeds. The intention is that those individuals are indeed fully ordained. However, the teacher and others incur an offense. As stated in the Commentary on the Campeyyakkhandhaka: “Those thirty-two, such as one whose hand is cut off, if they are properly ordained (suosāritā), they are indeed fully ordained (upasampannāva honti); nothing can be said against them. However, the teacher, the preceptor, and the Saṅgha who performed the act are at fault (sātisārā); no one is free from offense.” (Mahāva. Aṭṭha. 396).

2544-5. ‘‘Anujānāmi, bhikkhave, dve tayo ekānussāvane kātuṃ, tañca kho ekena upajjhāyenā’’ti (mahāva. 123) vacanato sace tayo ācariyā ekasīmāyaṃ nisinnā ekassa upajjhāyassa nāmaṃ gahetvā tiṇṇaṃ upasampadāpekkhānaṃ visuṃ visuṃyeva kammavācaṃ ekakkhaṇe vatvā tayo upasampādenti, vaṭṭatīti dassetumāha ‘‘ekūpajjhāyako hotī’’tiādi.

“Monks, I allow two or three to be ordained with a single proclamation, but only with one preceptor” (Mahāvagga 123). Accordingly, if three teachers are seated within the same boundary and, taking the name of one preceptor, recite the formal motion (kammavācā) for each of the three candidates for higher ordination separately at the same moment and thereby ordain the three, it is valid. To illustrate this, it is said: “There is one preceptor,” and so on.

‘‘Tayo’’ti idaṃ aṭṭhuppattiyaṃ ‘‘sambahulānaṃ therāna’’nti (mahāva. 123) āgatattā vuttaṃ. Ekatoti ekakkhaṇe. Anusāvananti kammavācaṃ. Osāretvāti vatvā. Kammanti upasampadākammaṃ. Na ca kuppatīti na vipajjati. Kappatīti avipajjanato evaṃ kātuṃ vaṭṭati.

The word ‘three’ is stated because in the origin story the phrase “of several elders” (Mahāvagga 123) is found. ‘Ekato’ means at a single moment. ‘Anusāvana’ means the formal motion (kammavācā). ‘Osāretvā’ means having recited. ‘Kamma’ means the act of higher ordination. ‘Na ca kuppati’ means it is not invalidated. ‘Kappati’ means it is permissible; because it is not invalidated, it is allowable to do so.

2546-7. ‘‘Anujānāmi, bhikkhave, dve tayo ekānussāvane kātu’’nti (mahāva. 123) vacanato sace eko ācariyo ‘‘buddharakkhito ca dhammarakkhito ca saṅgharakkhito ca āyasmato sāriputtassa upasampadāpekkho’’ti upasampadāpekkhānaṃ [Pg.175] paccekaṃ nāmaṃ gahetvā kammavācaṃ vatvā dve tayopi upasampādeti, vaṭṭatīti dassetumāha ‘‘ekūpajjhāyako hotī’’tiādi.

“Monks, I allow two or three to be ordained with a single proclamation” (Mahāvagga 123). Accordingly, if one teacher, taking the names of the candidates for higher ordination individually—for instance, “Buddharakkhita, Dhammarakkhita, and Saṅgharakkhita are candidates for higher ordination under the venerable Sāriputta”—and reciting the formal motion (kammavācā), ordains two or three, it is valid. To illustrate this, it is said: “There is one preceptor,” and so on.

Upasampadaṃ apekkhantīti ‘‘upasampadāpekkhā’’ti upasampajjanakā vuccanti. Tesaṃ nāmanti tesaṃ upasampajjantānañceva upajjhāyānañca nāmaṃ. Anupubbena sāvetvāti yojanā, ‘‘buddharakkhito’’tiādinā yathāvuttanayena kammavācāyaṃ sakaṭṭhāne vatvā sāvetvāti vuttaṃ hoti. Tenāti ekena ācariyena. Ekatoti dve tayo jane ekato katvā. Anusāvetvāti kammavācaṃ vatvā. Kataṃ upasampadākammaṃ.

Those who desire higher ordination are called ‘upasampadāpekkhā,’ meaning those who are to be ordained. ‘Their names’ means the names of both those being ordained and the preceptors. The construction is ‘anupubbena sāvetvā’ (having announced in due order); this means having recited the formal motion (kammavācā) in its proper place according to the stated method, beginning with “Buddharakkhita,” and so on. ‘Tena’ means by one teacher. ‘Ekato’ means having brought two or three people together. ‘Anusāvetvā’ means having recited the formal motion. The act of higher ordination is performed.

2548. Aññamaññānusāvetvāti aññamaññassa nāmaṃ anusāvetvā, gahetvāti attho, aññamaññassa nāmaṃ gahetvā kammavācaṃ vatvāti vuttaṃ hoti.

2548. ‘Aññamaññānusāvetvā’ means announcing each other’s names—that is, taking each other’s names. It means having taken each other’s names and recited the formal motion (kammavācā).

2549. Taṃ vidhiṃ dassetumāha ‘‘sumano’’tiādi. Sumanoti ācariyo. Tissatherassa upajjhāyassa. Sissakaṃ saddhivihārikaṃ. Anusāvetīti kammavācaṃ sāveti. Tissoti paṭhamaṃ upajjhāyabhūtassa gahaṇaṃ. Sumanatherassāti paṭhamaṃ ācariyattheramāha. Ime dve ekasīmāyaṃ nisīditvā ekakkhaṇe aññamaññassa saddhivihārikānaṃ kammavācaṃ vadantā attano attano saddhivihārikaṃ paṭicca upajjhāyāpi honti, antevāsike paṭicca ācariyāpi honti, aññamaññassa gaṇapūrakā ca hontīti vuttaṃ hoti. Yathāha –

2549. To explain that procedure, it is said: “Sumano,” and so on. “Sumano” refers to the teacher. “Tissatherassa upajjhāyassa” means ‘of Tissa Thera, the preceptor.’ “Sissakaṃ saddhivihārikaṃ” means ‘the disciple, the co-resident.’ “Anusāveti” means he recites the formal motion (kammavācā). “Tissa” refers to the first mention of the one who is the preceptor. “Sumanatherassa” refers to the first mention of the teacher-thera. It is said that these two, sitting within the same boundary, reciting the formal motion for each other’s co-residents at the same time, become preceptors in relation to their own co-residents, and teachers in relation to their pupils, and also serve as completing the quorum for each other. As it is said:

‘‘Sace pana nānācariyā nānāupajjhāyā honti, tissatthero sumanattherassa saddhivihārikaṃ, sumanatthero tissattherassa saddhivihārikaṃ anussāveti[Pg.176], aññamaññañca gaṇapūrakā honti, vaṭṭatī’’ti (mahāva. aṭṭha. 123).

“But if there are different teachers and different preceptors, and Tissa Thera recites the formal motion for Sumana Thera’s co-resident, and Sumana Thera recites the formal motion for Tissa Thera’s co-resident, and they serve as completing the quorum for each other, it is valid.” (Mahāva. Aṭṭha. 123).

2550. Idhāti imasmiṃ upasampadādhikāre. Paṭikkhittāti ‘‘na tveva nānupajjhāyenā’’ti (mahāva. 123) paṭisiddhā. Lokiyehi ādiccaputto manūti yo paṭhamakappiko manussānaṃ ādirājā vuccati, tassa vaṃse jātattā ādicco bandhu etassāti ādiccabandhu, bhagavā, tena.

2550. ‘Idha’ means in this section on higher ordination. ‘Paṭikkhittā’ means prohibited by the statement, “Not indeed with different preceptors” (Mahāvagga 123). Among worldly people, the one called Manu, son of Ādicca, is said to be the first king of humans at the beginning of the aeon; because the Blessed One was born in his lineage, he is called Ādiccabandhu, ‘Kinsman of the Sun.’ By him.

Mahākhandhakakathāvaṇṇanā.

The Commentary on the Mahākhandhaka.

Uposathakkhandhakakathāvaṇṇanā

The Commentary on the Uposathakkhandhaka.

2551-2. Yā ekādasahi sīmāvipattīhi vajjitā tisampattisaṃyutā nimittena nimittaṃ ghaṭetvā sammatā, sā ayaṃ baddhasīmā nāma siyāti yojanā. Tattha atikhuddakā, atimahatī, khaṇḍanimittā, chāyānimittā, animittā, bahisīme ṭhitasammatā, nadiyā sammatā, samudde sammatā, jātassare sammatā, sīmāya sīmaṃ sambhindantena sammatā, sīmāya sīmaṃ ajjhottharantena sammatāti ‘‘imehi ekādasahi ākārehi sīmato kammāni vipajjantī’’ti (pari. 486) vacanato imā ekādasa vipattisīmāyo nāma, vipannasīmāti vuttaṃ hoti.

A boundary that is designated by connecting landmark to landmark, is devoid of the eleven boundary defects, and is endowed with the three accomplishments—such a one is called a ‘baddhasīmā’ (bound boundary). Herein, the eleven defective boundaries are: too small, too large, with fragmented landmarks, with shadow landmarks, without landmarks, designated by those standing outside the boundary, designated in a river, designated in the ocean, designated in a natural lake, designated by overlapping another boundary, and designated by encroaching upon another boundary. In accordance with the saying, “Formal acts fail on account of a boundary in these eleven ways” (Parivāra 486), these are called the eleven defective boundaries; that is to say, a faulty boundary.

Tattha atikhuddakā nāma yattha ekavīsati bhikkhū nisīdituṃ na sakkonti. Atimahatī nāma yā antamaso kesaggamattenāpi tiyojanaṃ atikkamitvā sammatā. Khaṇḍanimittā nāma aghaṭitanimittā vuccati. Puratthimāya disāya nimittaṃ kittetvā anukkameneva dakkhiṇāya, pacchimāya, uttarāya disāya kittetvā puna puratthimāya disāya pubbakittitaṃ [Pg.177] paṭikittetvā ṭhapetuṃ vaṭṭati, evaṃ akhaṇḍanimittā hoti. Sace pana anukkamena āharitvā uttarāya disāya nimittaṃ kittetvā tattheva ṭhapeti, khaṇḍanimittā nāma hoti. Aparāpi khaṇḍanimittā nāma yā animittupagaṃ tacasārarukkhaṃ vā khāṇukaṃ vā paṃsupuñjavālikāpuñjānaṃ vā aññataraṃ antarā ekaṃ nimittaṃ katvā sammatā. Chāyānimittā nāma pabbatacchāyādīnaṃ yaṃ kiñci chāyaṃ nimittaṃ katvā sammatā. Animittā nāma sabbena sabbaṃ nimittāni akittetvā sammatā. Bahisīme ṭhitasammatā nāma nimittāni kittetvā nimittānaṃ bahi ṭhitena sammatā.

Herein, ‘too small’ is a boundary where twenty-one monks cannot sit. ‘Too large’ is one which is designated as extending even a hair's breadth beyond three yojanas. ‘With fragmented landmarks’ is said to mean with unconnected landmarks. It is permissible to declare the landmark in the eastern direction, then successively in the southern, western, and northern directions, and then to establish it by declaring again the previously declared landmark in the eastern direction; in this way it becomes a boundary with non-fragmented landmarks. But if, after proceeding in succession, one declares the landmark in the northern direction and stops there, it is called a boundary with fragmented landmarks. Another instance of a boundary with fragmented landmarks is one designated by making a single intermediate landmark out of something that is almost not a landmark, such as a tree with bark but no heartwood, a stump, or a pile of dust or sand. ‘With a shadow landmark’ is a boundary designated by making a landmark out of any shadow, such as the shadow of a mountain. ‘Without landmarks’ is a boundary designated without declaring any landmarks at all. ‘Designated by one standing outside the boundary’ is a boundary designated by someone standing outside the landmarks after they have been declared.

Nadiyā samudde jātassare sammatā nāma etesu nadiādīsu sammatā. Sā hi evaṃ sammatāpi ‘‘sabbā, bhikkhave, nadī asīmā, sabbo samuddo asīmo, sabbo jātassaro asīmo’’ti (mahāva. 148) vacanato asammatāva hoti. Sīmāya sīmaṃ sambhindantena sammatā nāma attano sīmāya paresaṃ sīmaṃ sambhindantena sammatā. Sace hi porāṇakassa vihārassa puratthimāya disāya ambo ceva jambū cāti dve rukkhā aññamaññaṃ saṃsaṭṭhaviṭapā honti, tesu ambassa pacchimadisābhāge jambū, vihārasīmā ca jambuṃ anto katvā ambaṃ kittetvā baddhā hoti, atha pacchā tassa vihārassa puratthimāya disāya vihāre kate sīmaṃ bandhantā bhikkhū taṃ ambaṃ anto katvā jambuṃ kittetvā bandhanti, sīmāya sīmaṃ sambhinnā hoti. Sīmāya sīmaṃ ajjhottharantena sammatā nāma attano sīmāya paresaṃ sīmaṃ ajjhottharantena sammatā. Sace hi paresaṃ baddhasīmaṃ sakalaṃ vā tassā padesaṃ vā anto katvā attano sīmaṃ sammannati, sīmāya sīmā ajjhottharitā nāma hotīti. Iti imāhi ekādasahi vipattisīmāhi vajjitāti attho.

Designated in a river, in the ocean, or in a natural lake means designated in these rivers and so forth. Even though it is thus designated, it is not truly established, for it is said: 'Monks, all rivers are boundless, all oceans are boundless, all natural lakes are boundless' (Mahāvagga 148). Designated by a boundary connecting with another boundary means designated by one's own boundary connecting with another's boundary. If, for example, in the eastern direction of an old monastery, there are two trees—a mango and a rose-apple—with intertwined branches, and the monastery boundary was established by including the rose-apple tree and declaring the mango tree as a landmark; then later, if monks establishing a boundary for a monastery built in the eastern direction of that monastery include that mango tree and declare the rose-apple tree as a landmark, the boundaries are considered to have connected with each other. Designated by a boundary encroaching upon another boundary means designated by one's own boundary encroaching upon another's boundary. If, for example, one designates one's own boundary by entirely or partially encompassing another's established boundary, it is called an overlapped boundary. Thus, it means the boundary is devoid of these eleven types of defective boundaries.

Tisampattisaṃyutāti [Pg.178] nimittasampatti, parisāsampatti, kammavācāsampattīti imāhi tīhi sampattīhi samannāgatā. Tattha nimittasampattiyuttā nāma ‘‘pabbatanimittaṃ, pāsāṇanimittaṃ, vananimittaṃ, rukkhanimittaṃ, magganimittaṃ, vammikanimittaṃ, nadinimittaṃ, udakanimitta’’nti (mahāva. 138) evaṃ vuttesu aṭṭhasu nimittesu tasmiṃ tasmiṃ disābhāge yathāladdhāni nimittupagāni nimittāni ‘‘puratthimāya disāya kiṃ nimittaṃ? Pabbato, bhante, eso pabbato nimitta’’ntiādinā nayena sammā kittetvā sammatā.

Endowed with three accomplishments means endowed with these three accomplishments: accomplishment of the landmark, accomplishment of the assembly, and accomplishment of the formal act. Herein, endowed with accomplishment of the landmark means that among the eight landmarks mentioned thus—'a mountain landmark, a rock landmark, a forest landmark, a tree landmark, a road landmark, an anthill landmark, a river landmark, a water landmark' (Mahāvagga 138)—in whatever direction suitable landmarks are found, they are properly declared and agreed upon in the manner: 'What is the landmark in the eastern direction? Venerable sir, that mountain is the landmark,' and so on.

Parisāsampattiyuttā nāma sabbantimena paricchedena catūhi bhikkhūhi sannipatitvā yāvatikā tasmiṃ gāmakhette baddhasīmaṃ vā nadisamuddajātassare vā anokkamitvā ṭhitā bhikkhū, te sabbe hatthapāse vā katvā, chandaṃ vā āharitvā sammatā.

Endowed with accomplishment of the assembly means that, with a minimum of four monks having assembled, it is agreed upon by all those monks who are present in that village area without having entered an established boundary, or a river, ocean, or natural lake, either by being within arm's reach or by having brought their consent.

Kammavācāsampattiyuttā nāma ‘‘suṇātu me, bhante saṅgho, yāvatā samantā nimittā kittitā’’tiādinā (mahāva. 139) nayena vuttāya parisuddhāya ñattidutiyakammavācāya sammatā. Evaṃ ekādasa vipattisīmāyo atikkamitvā tividhasampattiyuttā nimittena nimittaṃ ghaṭetvā sammatā sīmā baddhasīmāti veditabbā.

Endowed with accomplishment of the formal act means that it is agreed upon by the pure ñatti-dutiya-kammavācā (motion followed by a single proclamation) expressed in the manner beginning with: 'May the Sangha hear me, venerable sirs. The landmarks have been declared all around,' and so on (Mahāvagga 139). Thus, having transcended the eleven kinds of defective boundaries and being endowed with the three kinds of accomplishment, the boundary that is agreed upon by connecting landmark to landmark is to be understood as a validly established boundary.

2553-4. Khaṇḍasamānasaṃvāsaavippavāsā ādayo ādibhūtā, ādimhi vā yāsaṃ sīmānaṃ tā khaṇḍasamānasaṃvāsāvippavāsādī, tāsaṃ, tāhi vā pabhedo khaṇḍasamānasaṃvāsādibhedo, tato khaṇḍasamānasaṃvāsādibhedato, khaṇḍasīmā, samānasaṃvāsasīmā, avippavāsasīmāti imāsaṃ sīmānaṃ etāhi vā karaṇabhūtāhi, hetubhūtāhi vā jātena vibhāgenāti vuttaṃ hoti. Samānasaṃvāsāvippavāsānamantare khaṇḍā paricchinnā tāhi asaṅkarā [Pg.179] sīmā khaṇḍasīmā nāma. Samānasaṃvāsehi bhikkhūhi ekato uposathādiko saṃvāso ettha karīyatīti samānasaṃvāsā nāma. Avippavāsāya lakkhaṇaṃ ‘‘bandhitvā’’tiādinā vakkhati. Iti baddhā tidhā vuttāti evaṃ baddhasīmā tippabhedā vuttā.

2553-4. Fragmented, common residence, and non-separation are primary; or those boundaries that have fragmented, common residence, non-separation, etc., at their beginning. The distinction from those, or by those, is a distinction based on fragmented, common residence, etc. From that distinction based on fragmented, common residence, etc., or by these means or causes, the division that arises for these boundaries—namely, the fragmented boundary, the common residence boundary, and the non-separation boundary—is what is meant. Among common residence and non-separation, the fragmented boundary is distinct and unmixed; that boundary is called a fragmented boundary. Common residence is that where monks who share the same residence perform the Uposatha and other such communal acts together. He will describe the characteristic of non-separation with 'having bound,' and so on. Thus, the validly established boundary is said to be threefold; in this way, the validly established boundary is declared to have three distinctions.

Udakukkhepāti hetumhi nissakkavacanaṃ. Sattannaṃ abbhantarānaṃ samāhārā sattabbhantarā, tatopi ca. Abaddhāpi tividhāti sambandho. Tatthāti tāsu tīsu abaddhasīmāsu. Gāmaparicchedoti sabbadisāsu sīmaṃ paricchinditvā ‘‘imassa padesassa ettako karo’’ti evaṃ karena niyamito gāmappadeso. Yathāha – ‘‘yattake padese tassa gāmassa bhojakā baliṃ haranti, so padeso appo vā hotu mahanto vā, ‘gāmasīmā’tveva saṅkhyaṃ gacchati. Yampi ekasmiṃyeva gāmakkhette ekaṃ padesaṃ ‘ayaṃ visuṃ gāmo hotū’ti paricchinditvā rājā kassaci deti, sopi visuṃgāmasīmā hotiyevā’’ti (mahāva. aṭṭha. 147).

'Throwing up water' (udakukkhepa) is an ablative case indicating cause. The seven internal boundaries are a collection of seven internal boundaries, and also from that. Even the threefold unestablished boundary is connected. Herein, in those three unestablished boundaries. The village boundary (gāmapariccheda) is the village area determined by marking the boundary in all directions and saying, 'For this area, the tax is so much,' thus defining the village area by the tax amount. As it is said: 'In whatever area the tax-payers of that village bring tribute, whether that area is small or large, it is reckoned as the 'village boundary.' Even if within a single village field, a certain area is demarcated by the king, saying, 'Let this be a separate village,' and given to someone, that too becomes a separate village boundary' (Mahāvagga Aṭṭhakathā 147).

‘‘Gāmaparicchedo’’ti iminā ca nagaraparicchedo ca saṅgahito. Yathāha – ‘‘gāmaggahaṇena cettha nagarampi gahitameva hotī’’ti (mahāva. aṭṭha. 147). Nigamasīmāya visuṃyeva vuttattā tassā idha saṅgaho na vattabbo. Vuttañhi pāḷiyaṃ ‘‘yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. Yā tassa vā gāmassa gāmasīmā, nigamassa vā nigamasīmā, ayaṃ tattha samānasaṃvāsā ekuposathā’’ti (mahāva. 147). Imissā visuṃyeva lakkhaṇassa vuttattā gāmasīmālakkhaṇeneva upalakkhitā.

By 'village boundary' (gāmapariccheda), the town boundary is also included. As it is said: 'By the mention of a village here, the town is also included' (Mahāvagga Aṭṭhakathā 147). Since the market town boundary is mentioned separately, its inclusion here should not be stated. For it is stated in the Pāli: 'One dwells dependent on a village or a market town. Whatever the village boundary of that village, or the market-town boundary of that market town, this is the same shared dwelling with a single Uposatha' (Mahāvagga 147). Although its characteristic is stated separately, it is defined by the very characteristic of a village boundary.

2555. ‘‘Jātassare’’tiādīsu jātassarādīnaṃ lakkhaṇaṃ evaṃ veditabbaṃ – yo pana kenaci khaṇitvā akato sayaṃjāto sobbho samantato āgatena udakena pūrito [Pg.180] tiṭṭhati, yattha nadiyaṃ vakkhamānappakāre vassakāle udakaṃ santiṭṭhati, ayaṃ jātassaro nāma. Yopi nadiṃ vā samuddaṃ vā bhinditvā nikkhantaudakena khaṇito sobbho etaṃ lakkhaṇaṃ pāpuṇāti, ayampi jātassaroyeva. Samuddo pākaṭoyeva.

2555. In the case of 'natural lake' (jātassara) and so forth, the characteristics of natural lakes and the like should be understood as follows: A natural lake is one that, not dug by anyone, arises spontaneously and becomes filled with water flowing in from all sides, where water remains during the rainy season in the manner that will be described for a river. Even if a pool is dug by diverting water from a river or the ocean, if it attains these characteristics, it is still considered a natural lake. The ocean is well-known.

Yassā dhammikānaṃ rājūnaṃ kāle anvaḍḍhamāsaṃ anudasāhaṃ anupañcāhaṃ anatikkamitvā deve vassante valāhakesu vigatamattesu sotaṃ pacchijjati, ayaṃ nadisaṅkhyaṃ na gacchati. Yassā pana īdise suvuṭṭhikāle vassānassa catumāse sotaṃ na pacchijjati, yattha titthena vā atitthena vā sikkhākaraṇīye āgatalakkhaṇena timaṇḍalaṃ paṭicchādetvā antaravāsakaṃ anukkhipitvā uttarantiyā bhikkhuniyā ekadvaṅgulamattampi antaravāsako temiyati, ayaṃ samuddaṃ vā pavisatu taḷākaṃ vā, pabhavato paṭṭhāya nadī nāma.

That stream where, during the time of righteous kings, without skipping half a month, ten days, or five days, when the rains fall and the clouds have disappeared, the stream is cut off—this does not count as a river. But where, during such a well-rained rainy season for four months, the stream is not cut off—where, whether at a ford or not, a nun who is crossing, having covered the three circles of the body with her lower robe in the manner of one who has come for training, and having lifted her inner garment, her inner garment gets wet even by one or two fingerbreadths—this, whether it enters the ocean or a lake, from its source onward is called a river.

Samantatoti samantā. Majjhimassāti thāmamajjhimassa purisassa. Udakukkhepoti vakkhamānena nayena thāmappamāṇena khittassa udakassa vā vālukāya vā patitaṭṭhānena paricchinno antopadeso. Yathā akkhadhuttā dāruguḷaṃ khipanti, evaṃ udakaṃ vā vālukaṃ vā hatthena gahetvā thāmamajjhimena purisena sabbathāmena khipitabbaṃ, tattha yattha evaṃ khittaṃ udakaṃ vā vālukā vā patati, ayaṃ udakukkhepo nāmāti. Udakukkhepasaññitoti ‘‘udakukkhepo’’ti sallakkhito.

'Samantato' means all around. 'Majjhimassa' refers to a man of average strength. 'Udakukkhepa' is the inner area defined by the place where water or sand falls when thrown with the strength of a man of average build, in the manner to be described. Just as dice players throw a wooden ball, so too should water or sand be taken in the hand and thrown with all one's strength by a man of average build. Wherever the water or sand thus thrown falls, that is called an 'udakukkhepa'. 'Udakukkhepasaññito' means it is designated as an 'udakukkhepa'.

2556. Agāmake araññeti viñjhāṭavisadise gāmarahite mahāaraññe. Samantato sattevabbhantarāti attano ṭhitaṭṭhānato parikkhipitvā satteva abbhantarā yassā sīmāya paricchedo, ayaṃ sattabbhantaranāmikā sīmā nāma.

2556. "Agāmake araññeti" means in a great wilderness devoid of villages, like the Viñjhāṭavī forest. "Samantato sattevabbhantarāti" means the boundary is defined by enclosing an area of seven abbhantaras all around from one's standing position. This is called the 'sattabbhantara' boundary.

2557. Guḷukkhepanayenāti [Pg.181] akkhadhuttakānaṃ dāruguḷukkhipanākārena. Udakukkhepakāti udakukkhepasadisavasena.

2557. "Guḷukkhepanayenāti" means in the manner of dice players throwing wooden balls. "Udakukkhepakāti" means in a manner similar to a water-throw.

2558. Imāsaṃ dvinnaṃ sīmānaṃ vaḍḍhanakkamaṃ dassetumāha ‘‘abbhantarūdakukkhepā, ṭhitokāsā paraṃ siyu’’nti. Ṭhitokāsā paranti parisāya ṭhitaṭṭhānato paraṃ, parisapariyantato paṭṭhāya sattabbhantarā ca minitabbā, udakukkhepo ca kātabboti attho.

2558. To explain the increasing order of these two boundaries, it is said: "The abbhantaras and udakukkhepas should be beyond the standing places." "Ṭhitokāsā paranti" means beyond the standing place of the assembly; starting from the assembly's boundary, the seven abbhantaras should be measured, and the udakukkhepa should be made—this is the meaning.

2559-60. Antoparicchedeti udakukkhepena vā sattabbhantarehi vā paricchinnokāsassa anto. Hatthapāsaṃ vihāya ṭhito vā paraṃ tattakaṃ paricchedaṃ anatikkamma ṭhito vāti yojanā, sīmantarikatthāya ṭhapetabbaṃ ekaṃ udakukkhepaṃ vā sattabbhantaraṃ eva vā anatikkamma ṭhitoti attho.

2559-60. "Antoparicchedeti" means the interior of the space defined by either an udakukkhepa or by seven abbhantaras. The interpretation of "Hatthapāsaṃ vihāya ṭhito vā paraṃ tattakaṃ paricchedaṃ anatikkamma ṭhito vā" is as follows: the meaning is that one stands without transgressing the single udakukkhepa or the single sattabbhantara that is to be set aside for the purpose of the boundary interval.

Kammaṃ vikopetīti anto ṭhito kammassa vaggabhāvakaraṇato, bahi tattakaṃ padesaṃ anatikkamitvā ṭhito aññassa saṅghassa gaṇapūraṇabhāvaṃ gacchanto sīmāya saṅkarabhāvakaraṇena kammaṃ vikopeti. Iti yasmā aṭṭhakathānayo, tasmā so antosīmāya hatthapāsaṃ vijahitvā ṭhito hatthapāse vā kātabbo, sīmantarikatthāya paricchinnokāsato bahi vā kātabbo. Tattakaṃ paricchedaṃ anatikkamitvā ṭhito yathāṭhitova sace aññassa kammassa gaṇapūrako na hoti, kammaṃ na kopetīti gahetabbaṃ.

"Kammaṃ vikopetīti" means that one standing inside disrupts the act by causing a faction; one standing outside, without transgressing that defined space, disrupts the act by becoming a quorum-filler for another Saṅgha and thereby causing a mixing of boundaries. Therefore, according to the method of the commentary, a person standing inside the boundary but outside the hand's reach should either be brought within the hand's reach or, for the purpose of the boundary interval, be placed outside the defined area. If one, standing just as he is without transgressing that defined limit, does not become a quorum-filler for another act, it should be understood that he does not disrupt the act.

2561-2. Saṇṭhānanti tikoṭisaṇṭhānaṃ. Nimittanti pabbatādinimittaṃ. Disakittananti ‘‘puratthimāya disāya kiṃ nimitta’’ntiādinā disākittanaṃ. Pamāṇanti tiyojanaparamaṃ pamāṇaṃ. Sodhetvāti yasmiṃ gāmakkhette sīmaṃ bandhati, tattha vasante [Pg.182] upasampannabhikkhū baddhasīmavihāre vasante sīmāya bahi gantuṃ adatvā, abaddhasīmavihāre vasante hatthapāsaṃ upanetabbe hatthapāsaṃ netvā avasese bahisīmāya katvā sabbamaggesu ārakkhaṃ vidahitvāti vuttaṃ hoti. Sīmanti khaṇḍasīmaṃ.

2561-2. "Saṇṭhānanti" refers to a three-cornered shape. "Nimittanti" refers to signs such as mountains. "Disakittananti" means declaring the directions, such as, "What is the sign in the eastern direction?" and so on. "Pamāṇanti" means the maximum extent is three yojanas. "Sodhetvāti" means this: in the village area where one is establishing a boundary, one should not allow the fully ordained monks residing in a monastery with a bound boundary to go outside that boundary; for those residing in a monastery with an unbound boundary, one should bring those who are to be brought into hand's reach, place the remainder outside the boundary, and arrange protection on all paths. This is what is meant. "Sīmanti" refers to a khaṇḍasīmā.

Kīdisanti āha ‘‘tikoṇa’’ntiādi. Paṇavūpamanti paṇavasaṇṭhānaṃ majjhe saṃkhittaṃ ubhayakoṭiyā vitthataṃ. ‘‘Vitānākāraṃ dhanukākāra’’nti ākāra-saddo paccekaṃ yojetabbo. Dhanukākāranti āropitadhanusaṇṭhānaṃ, ‘‘mudiṅgūpamaṃ sakaṭūpama’’nti upamā-saddo paccekaṃ yojetabbo. Mudiṅgūpamanti majjhe vitthataṃ ubhayakoṭiyā tanukaṃ turiyavisesaṃ mudiṅganti vadanti, tādisanti attho. Sīmaṃ bandheyyāti yojanā.

"What kind?" he says, "triangular," and so on. "Paṇavūpamanti" means the shape of a paṇava drum, narrow in the middle and broad at both ends. In "'vitānākāraṃ dhanukākāra'", the word 'ākāra' (shape) should be applied separately to each. "Dhanukākāranti" means the shape of a strung bow. In "'mudiṅgūpamaṃ sakaṭūpama'", the word 'upamā' (like) should be applied separately to each. "Mudiṅgūpamanti" means broad in the middle and narrow at both ends, like a type of musical instrument called a mudiṅga—that is the meaning. "Sīmaṃ bandheyyāti" is the connection: "He should establish the boundary."

2563. Pabbatādinimittupaganimittāni dassetumāha ‘‘pabbata’’ntiādi. Iti aṭṭha nimittāni dīpayeti yojanā. Tatrevaṃ saṅkhepato nimittupagatā veditabbā – suddhapaṃsusuddhapāsāṇaubhayamissakavasena (kaṅkhā. aṭṭha. nidānavaṇṇanā; mahāva. aṭṭha. 138) tividhopi hi pabbato hatthippamāṇato paṭṭhāya uddhaṃ nimittupago, tato omakataro na vaṭṭati. Antosārehi vā antosāramissakehi vā rukkhehi catupañcarukkhamattampi vanaṃ nimittupagaṃ, tato ūnataraṃ na vaṭṭati. Pāsāṇanimitte ayaguḷampi pāsāṇasaṅkhyameva gacchati, tasmā yo koci pāsāṇo ukkaṃsena hatthippamāṇato omakataraṃ ādiṃ katvā heṭṭhimaparicchedena dvattiṃsapalaguḷapiṇḍaparimāṇo nimittupago, na tato khuddakataro. Piṭṭhipāsāṇo pana atimahantopi vaṭṭati. Rukkho jīvantoyeva antosāro bhūmiyaṃ patiṭṭhito antamaso ubbedhato aṭṭhaṅgulo [Pg.183] pariṇāhato sūcidaṇḍappamāṇopi nimittupago, na tato oraṃ vaṭṭati. Maggo jaṅghamaggo vā hotu sakaṭamaggo vā, yo vinivijjhitvā dve tīṇi gāmakkhettāni gacchati, tādiso jaṅghasakaṭasatthehi vaḷañjiyamānoyeva nimittupago, avaḷañjo na vaṭṭati. Heṭṭhimaparicchedena taṃdivasaṃ jāto aṭṭhaṅgulubbedho govisāṇamattopi vammiko nimittupago, tato oraṃ na vaṭṭati. Udakaṃ yaṃ asandamānaṃ āvāṭapokkharaṇitaḷākajātassaraloṇisamuddādīsu ṭhitaṃ, taṃ ādiṃ katvā antamaso taṅkhaṇaṃyeva pathaviyaṃ khate āvāṭe ghaṭehi āharitvā pūritampi yāva kammavācāpariyosānā saṇṭhahanakaṃ nimittupagaṃ, itaraṃ sandamānakaṃ, vuttaparicchedakālaṃ atiṭṭhantaṃ, bhājanagataṃ vā na vaṭṭati. Yā abaddhasīmālakkhaṇe nadī vuttā, sā nimittupagā, aññā na vaṭṭatīti.

2563. To explain the signs that serve as boundary markers, it is said: "a mountain," and so on. Thus, the explanation elucidates these eight signs. Here, the suitability of signs as boundary markers should be understood briefly as follows: A mountain, whether made of pure earth, pure rock, or a mixture of both, is considered a suitable boundary marker if it is at least the size of an elephant or larger; anything smaller is not suitable. A forest is a suitable boundary marker if it consists of at least four or five trees with a solid core or a mixed solid core; fewer than that is not suitable. In the case of a rock as a boundary marker, even an iron ball counts as a rock. Therefore, any rock with a lower limit of a thirty-two pala ball-lump and an upper limit of a size smaller than an elephant qualifies as a boundary marker; anything smaller does not. However, a flat rock, even if very large, still qualifies. A living tree, rooted in the ground with a solid core, must be at least eight fingerbreadths in height—even if only the size of a needle in circumference—to qualify as a boundary marker; anything smaller is not suitable. A path, whether a footpath or a cart track, must be one that passes through two or three village fields. Such a path, frequented by pedestrians, carts, or caravans, qualifies as a boundary marker; an unfrequented path does not. An anthill, even if newly formed that very day, must be at least eight fingerbreadths high—about the size of a cow's horn—to qualify as a boundary marker; anything smaller does not. Water qualifies as a boundary marker if it is unmoving, such as that found in wells, ponds, lakes, natural lakes, salt water, or the ocean. Even water brought in pots to fill a pit dug in the earth at that very moment, which remains until the end of the recitation of the formal act, is a suitable marker. Moving water, water that does not remain for the specified time, or water stored in a vessel does not qualify. A river, as described in the section on unbounded boundaries, qualifies as a boundary marker; others do not.

2564. Tesūti niddhāraṇe bhummaṃ. Tīṇīti niddhāritabbadassanaṃ, iminā ekaṃ vā dve vā nimittāni na vaṭṭantīti dasseti. Yathāha – ‘‘sā evaṃ sammannitvā bajjhamānā ekena, dvīhi vā nimittehi abaddhā hotī’’ti (mahāva. aṭṭha. 138). Satenāpīti ettha pi-saddo sambhāvanāyaṃ daṭṭhabbo, tena vīsatiyā, tiṃsāya vā nimittehi vattabbameva natthīti dīpeti.

2564. "Tesūti" is the locative case of determination. "Tīṇīti" indicates what is to be determined, showing by this that one or two signs are not suitable. As it is said: "She (the boundary), though being bound after having been thus agreed upon, is unbound by one or two signs" (Mahāva. Aṭṭha. 138). In "Satenāpi," the particle "pi" should be understood as expressing possibility, thereby showing that there is no need to even mention twenty or thirty signs.

2565. Tiyojanaṃ paraṃ ukkaṭṭho paricchedo etissāti tiyojanaparā. ‘‘Vīsatī’’tiādīnaṃ saṅkhyāne, saṅkhyeyye ca vattanato idha saṅkhyāne vattamānaṃ vīsati-saddaṃ gahetvā ekavīsati bhikkhūnanti bhinnādhikaraṇaniddeso katoti daṭṭhabbaṃ. ‘‘Ekavīsati’’nti vattabbe gāthābandhavasena niggahītalopo, vīsativaggakaraṇīyaparamattā saṅghakammassa kammārahena saddhiṃ bhikkhūnaṃ ekavīsatiṃ gaṇhantīti attho, idañca [Pg.184] nisinnānaṃ vasena vuttaṃ. Heṭṭhimantato hi yattha ekavīsati bhikkhū nisīdituṃ sakkonti, tattake padese sīmaṃ bandhituṃ vaṭṭatīti.

2565. `Tiyojanaparā` means: she (the boundary) for whom the maximum limit is three yojanas beyond. Because terms like 'twenty' are used both for counting and for what is counted, here the word 'twenty' is taken as a count, and it should be understood that the specification 'twenty-one monks' is a specification in a different grammatical case. When 'ekavīsati' (twenty-one) should be said, the elision of the nasal consonant occurs due to the constraints of verse composition. Because the maximum requirement for a Saṅgha act is a chapter of twenty, the meaning is that they take twenty-one monks including one qualified to perform the act; and this is stated in terms of those seated. For, at a minimum, it is fitting to establish a boundary in a space large enough for twenty-one monks to be seated.

2566. Yā ukkaṭṭhāyapi yā ca heṭṭhimāyapi kesaggamattatopi adhikā vā ūnā vā, etā dvepi sīmāyo ‘‘asīmā’’ti ādiccabandhunā vuttāti yojanā.

2566. The boundary that exceeds the maximum limit, even by a hair's breadth, and the boundary that falls short of the minimum limit, even by a hair's breadth—both these boundaries are called "no-boundary" by the Kinsman of the Sun. This is the connection.

2567. Samantato sabbameva nimittaṃ kittetvāti pubbadisānudisādīsu parito sabbadisāsu yathāladdhaṃ nimittopagaṃ sabbanimittaṃ ‘‘vinayadharena pucchitabbaṃ ‘puratthimāya disāya kiṃ nimitta’nti? ‘Pabbato, bhante’ti. Puna vinayadharena ‘eso pabbato nimitta’’ntiādinā (mahāva. aṭṭha. 138) aṭṭhakathāyaṃ vuttanayena nimittena nimittaṃ ghaṭetvā kittetvā. Ñatti dutiyā yassāti viggaho, ‘‘suṇātu me, bhante saṅgho, yāvatā samantā nimittā kittitā’’tiādinā (mahāva. 139) padabhājane vuttena ñattidutiyena kammenāti attho. Arahati pahoti vinayadharoti adhippāyo.

2567. "Samantato sabbameva nimittaṃ kittetvāti" means having proclaimed all the boundary markers entirely around—in the eastern and other directions, all around in every direction, according to the obtained suitable boundary markers, connecting each marker with another marker in accordance with the method stated in the commentary (Mahāva. Aṭṭha. 138) by the Vinaya-holder: "The Vinaya-holder should be asked, 'What is the marker in the eastern direction?' 'A mountain, venerable sir.' Again, by the Vinaya-holder: 'This mountain is the marker,' and so on." "Ñatti dutiyā yassāti" is the analysis. The meaning is: by the formal act having a motion as the second part, as stated in the division of words in the passage beginning, "Venerable sirs, may the Sangha hear me; to the extent that the markers have been proclaimed all around" (Mahāva. 139). "Arahati" means "is capable"; "is a Vinaya-holder"—this is the intention.

2568. Bandhitvāti yathāvuttalakkhaṇanayena samānasaṃvāsasīmaṃ paṭhamaṃ bandhitvā. Anantaranti kiccantarena byavahitaṃ akatvā, kālakkhepaṃ akatvāti vuttaṃ hoti, sīmaṃ samūhanitukāmānaṃ paccattikānaṃ okāsaṃ adatvāti adhippāyo. Pacchāti samānasaṃvāsasammutito pacchā. Cīvarāvippavāsakaṃ sammannitvāna yā baddhā, sā ‘‘avippavāsā’’ti vuccatīti yojanā.

2568. "Bandhitvāti" means having first established the common-residence boundary according to the method of the characteristics as stated. "Anantaranti" means without making an interval with another activity; it is said to mean without delay. The intention is not giving an opportunity to opponents who wish to abolish the boundary. "Pacchāti" means after the agreement on common residence. The connection is: having designated the boundary for non-separation from robes afterward, that which is established is called 'non-separation'.

Tattha cīvarāvippavāsakaṃ sammannitvāna yā baddhāti ‘‘suṇātu me, bhante saṅgho, yā sā saṅghena sīmā sammatā samānasaṃvāsā [Pg.185] ekuposathā…pe… ṭhapetvā gāmañca gāmūpacārañca, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti (mahāva. 144) vuttanayena cīvarena avippavāsaṃ sammannitvā yā baddhā. Sā avippavāsāti vuccatīti tattha vasantānaṃ bhikkhūnaṃ cīvarena vippavāsanimittāpattiyā abhāvato tathā vuccati, ‘‘avippavāsasīmā’’ti vuccatīti vuttaṃ hoti.

Therein, "having designated a boundary for non-separation from robes, that which is established" means that which is established after having designated non-separation from the robe according to the method stated (in Mahāvagga 144): 'May the Sangha hear me, venerable sirs. The boundary agreed upon by the Sangha for common residence and a single Uposatha [...] excluding the village and its vicinity—the Sangha consents, therefore it is silent. Thus I hold it.' "That is called 'non-separation'" means it is so called because of the absence of an offense on account of separation from their robes for the bhikkhus dwelling there. Thus, it is said to be called the 'non-separation boundary'.

2569. ‘‘Yā kāci nadilakkhaṇappattā nadī nimittāni kittetvā ‘etaṃ baddhasīmaṃ karomā’ti katāpi asīmāva hotī’’tiādikaṃ (mahāva. aṭṭha. 147) aṭṭhakathānayaṃ dassetumāha ‘‘nadī…pe… na vottharatī’’ti, na pattharati sīmābhāvena byāpinī na hotīti attho. Tenevāti yena na vottharati, teneva kāraṇena. Abravīti ‘‘sabbā, bhikkhave, nadī asīmā, sabbo samuddo asīmo, sabbo jātassaro asīmo’’ti (mahāva. 147) avoca.

2569. To show the method of the commentary, which states, "Any river that possesses the characteristics of a river, even if its features are cited and it is designated as, 'Let us make this a bound boundary,' still remains an unbound area" (Mahāva. Aṭṭha. 147), he says, "A river... does not extend." This means it does not spread out; it is not pervasive as a boundary. "For that very reason" means for the reason that it does not extend. "He said" means he spoke (Mahāva. 147): "All rivers, bhikkhus, are unbound areas; all oceans are unbound areas; all natural lakes are unbound areas."

Sīmākathāvaṇṇanā.

The Explanation of the Discussion on Boundaries.

2570. Aṭṭhamiyāpi uposathavohārattā dinavasena uposathānaṃ atirekattepi idha adhippeteyeva uposathe gahetvā āha ‘‘navevā’’ti.

2570. Although there is an excess of Uposathas when counted by days, since there is also the designation of an Uposatha on the eighth day, here, taking only the intended Uposathas, he says, "nine only."

2571-3. Te sarūpato dassetumāha ‘‘cātuddaso…pe… kammenuposathā’’ti. Catuddasannaṃ pūraṇo cātuddaso. Pannarasannaṃ pūraṇo pannaraso. Yadā pana kosambakkhandhake (mahāva. 451 ādayo) āgatanayena bhinne saṅghe osārite tasmiṃ bhikkhusmiṃ saṅgho tassa vatthussa vūpasamāya saṅghasāmaggiṃ karoti, tadā ‘‘tāvadeva uposatho kātabbo, pātimokkhaṃ uddisitabba’’nti (mahāva. 475) vacanato ṭhapetvā cātuddasapannarase [Pg.186] aññopi yo koci divaso sāmaggī uposathoti. Ettha iti-saddo luttaniddiṭṭho. Cātuddaso, pannaraso, sāmaggī ca uposathoti ete tayopi uposathā divaseneva niddiṭṭhā divaseneva vuttāti yojanā.

2571-3. To show them in their own form, he said: "The fourteenth [...] Uposathas by formal act." The fourteenth is the completion of fourteen. The fifteenth is the completion of fifteen. But when, according to the method that comes in the Kosambaka-khandhaka (Mahāva. 451 ff.), the Sangha is divided and that bhikkhu is excluded, and the Sangha establishes harmony to resolve that matter, then, according to the text, "the Uposatha should be performed at that very time, the Pātimokkha should be recited" (Mahāva. 475). Thus, apart from the fourteenth and fifteenth, any other day is a 'unity Uposatha.' Here, the word 'iti' is indicated as elided. The connection is: the fourteenth, the fifteenth, and the unity Uposatha—these three Uposathas are indicated by the day, spoken of by the day.

Saṅgheuposathoti saṅghena kātabbauposatho. Gaṇepuggaluposathoti etthāpi eseva nayo. Sādhyasādhanalakkhaṇassa sambandhassa labbhamānattā ‘‘saṅghe’’tiādīsu sāmivacanappasaṅge bhummaniddeso. Uposatho sādhyo kammabhāvato, saṅghagaṇapuggalā sādhanaṃ kārakabhāvato.

"Saṅgheuposatho" means the Uposatha to be performed by the Sangha. For "Gaṇeuposatho" and "puggaluposatho" also, this is the same method. Because a relationship characterized by that which is to be accomplished (sādhya) and the means of accomplishment (sādhana) is found, the locative case is indicated in "saṅghe," etc., where the genitive case would be appropriate. The Uposatha is the sādhya because it is the object, while the Sangha, group, and individuals are the sādhana because they are the agent.

Suttassa uddeso suttuddeso, suttuddesoti abhidhānaṃ nāmaṃ yassa so suttuddesābhidhāno. Kammenāti kiccavasena.

The recitation of the Sutta is the Sutta recitation. That which has the designation, the name, 'Sutta recitation' is so designated. "By action" means by way of function.

2574. ‘‘Adhiṭṭhāna’’nti vāccaliṅgamapekkhitvā ‘‘niddiṭṭha’’nti napuṃsakaniddeso. Vāccaliṅgā hi tabbādayoti pātimokkho niddiṭṭho, pārisuddhi niddiṭṭhāti pumitthiliṅgena yojetabbā.

2574. Considering the gender of the word "adhiṭṭhāna," the designation "niddiṭṭhaṃ" is in the neuter. For the gender of the word is what is followed. Thus, "pātimokkho" is "niddiṭṭho" (masculine), and "pārisuddhi" is "niddiṭṭhā" (feminine); they should be connected with the masculine and feminine genders respectively.

2575. Vuttāti ‘‘pañcime, bhikkhave, pātimokkhuddesā, nidānaṃ uddisitvā avasesaṃ sutena sāvetabbaṃ, ayaṃ paṭhamo pātimokkhuddeso’’tiādinā (mahāva. 150) desitā, sayañca tesañca uddese saṅkhepato dassetumāha ‘‘nidāna’’ntiādi. Sāvetabbanti ettha ‘‘sutenā’’ti seso. Sesakanti anuddiṭṭhaṭṭhānaṃ –

2575. "Vuttā" means taught by the text beginning, "These five, bhikkhus, are the recitations of the Pātimokkha. After reciting the introduction, the rest should be announced by what has been heard. This is the first recitation of the Pātimokkha" (Mahāva. 150). To show briefly the recitations of both oneself and others, he said, "the introduction," etc. Here, in "should be announced," "by what has been heard" is to be supplied. "The remainder" means the unrecited portion—

‘‘Suṇātu me, bhante saṅgho…pe… āvikatā hissa phāsu hotīti imaṃ nidānaṃ uddisitvā ‘uddiṭṭhaṃ kho [Pg.187] āyasmanto nidānaṃ, tatthāyasmante pucchāmi kaccittha parisuddhā, dutiyampi pucchāmi…pe… evametaṃ dhārayāmī’ti vatvā ‘uddiṭṭhaṃ kho āyasmanto nidānaṃ. Sutā kho panāyasmantehi cattāro pārājikā dhammā…pe… avivadamānehi sikkhitabba’’nti (mahāva. aṭṭha. 150) –

"'May the Sangha hear me, venerable sirs... for by disclosure there is comfort for him.' Having recited this introduction, and having said, 'Venerable sirs, the introduction has been recited. Therein I ask the venerable ones: are you pure? A second time I ask... thus I hold it,' one should say, 'Venerable sirs, the introduction has been recited. Moreover, the four Pārājika rules have been heard by the venerable ones... one should train without disputing'" (Mahāva. Aṭṭha. 150)—

Aṭṭhakathāya vuttanayena avasesaṃ sutena sāvetabbaṃ.

The remainder should be announced by what has been heard, according to the method stated in the commentary.

2576. Sesesupīti uddiṭṭhāpekkhāya sesesu pārājikuddesādīsupi. ‘‘Ayameva nayo ñeyyo’’ti sāmaññena vuttepi ‘‘vitthāreneva pañcamo’’ti vacanato vitthāruddese ‘‘sāvetabbaṃ tu sesaka’’nti ayaṃ nayo na labbhati. ‘‘Sāvetabbaṃ tu sesaka’’nti vacanato pārājikuddesādīsu yasmiṃ vippakate antarāyo uppajjati, tena saddhiṃ avasesaṃ sutena sāvetabbaṃ. Nidānuddese pana anuddiṭṭhe sutena sāvetabbaṃ nāma natthi. Bhikkhunipātimokkhe aniyatuddesassa parihīnattā ‘‘bhikkhunīnañca cattāro’’ti vuttaṃ. Uddesā navime panāti bhikkhūnaṃ pañca, bhikkhunīnaṃ cattāroti ubhatopātimokkhe ime nava uddesā vuttāti attho.

2576. "In the remainder as well" means in the remaining sections such as the Pārājika recitation, with reference to what has been recited. Even though it is generally said, "This very method should be known," because of the statement "the fifth is in full detail," this method of "the remainder should be announced" is not found in the detailed recitation. Because of the statement "the remainder should be announced," in the Pārājika recitation, etc., when it is incomplete and an obstacle arises, the remainder should be announced by what has been heard along with that. However, in the introductory recitation, if it is not recited, there is nothing called "announcing by what has been heard." In the Bhikkhunī Pātimokkha, because the recitation of the Aniyata rules is omitted, it is said, "and four for the bhikkhunīs." "There are nine recitations" means that these nine recitations—five for the bhikkhus and four for the bhikkhunīs—are stated in both Pātimokkhas.

2577. Uposatheti saṅghuposathe. Antarāyanti rājantarāyādikaṃ dasavidhaṃ antarāyaṃ. Yathāha – ‘‘rājantarāyo corantarāyo agyantarāyo udakantarāyo manussantarāyo amanussantarāyo vāḷantarāyo sarīsapantarāyo jīvitantarāyo brahmacariyantarāyo’’ti (mahāva. 150).

2577. "On the Uposatha" means on the Sangha's Uposatha. "Obstacles" means the tenfold obstacles beginning with the obstacle from a king. As it is said: "Obstacle from a king, obstacle from a thief, obstacle from fire, obstacle from water, obstacle from a human, obstacle from a non-human, obstacle from a wild animal, obstacle from a creeping creature, obstacle to life, obstacle to the spiritual life" (Mahāva. 150).

Tattha sace bhikkhūsu ‘‘uposathaṃ karissāmā’’ti (mahāva. aṭṭha. 150) nisinnesu rājā āgacchati, ayaṃ rājantarāyo. Corā āgacchanti[Pg.188], ayaṃ corantarāyo. Davadāho āgacchati vā, āvāse vā aggi uṭṭhahati, ayaṃ agyantarāyo. Megho vā uṭṭheti, ogho vā āgacchati, ayaṃ udakantarāyo. Bahū manussā āgacchanti, ayaṃ manussantarāyo. Bhikkhuṃ yakkho gaṇhāti, ayaṃ amanussantarāyo. Byagghādayo caṇḍamigā āgacchanti, ayaṃ vāḷantarāyo. Bhikkhuṃ sappādayo ḍaṃsanti, ayaṃ sarīsapantarāyo. Bhikkhu gilāno vā hoti, kālaṃ vā karoti, verino vā taṃ māretuṃ gaṇhanti, ayaṃ jīvitantarāyo. Manussā ekaṃ vā bahuṃ vā bhikkhū brahmacariyā cāvetukāmā gaṇhanti, ayaṃ brahmacariyantarāyo.

Herein, if while the bhikkhus are seated thinking, 'We will perform the Uposatha,' a king arrives—this is the obstacle of a king. Thieves arrive—this is the obstacle of thieves. A forest fire approaches, or a fire breaks out in the monastery—this is the obstacle of fire. A cloud arises, or a flood comes—this is the obstacle of water. Many people arrive—this is the obstacle of people. A yakkha seizes a bhikkhu—this is the obstacle of non-humans. Tigers and other fierce animals come—this is the obstacle of wild beasts. Snakes and other reptiles bite a bhikkhu—this is the obstacle of reptiles. A bhikkhu becomes ill or dies, or enemies seize him intending to kill him—this is the obstacle to life. People seize one or many bhikkhus, desiring to make them abandon the holy life—this is the obstacle to the holy life.

‘‘Cevā’’ti iminā antarāyeva antarāyasaññinā vitthāruddese akatepi anāpattīti dīpeti. Anuddesoti vitthārena anuddeso. Nivāritoti ‘‘na, bhikkhave, asati antarāye saṃkhittena pātimokkhaṃ uddisitabba’’ntiādinā (mahāva. 150) paṭisiddho. Iminā ‘‘anujānāmi, bhikkhave, sati antarāye saṃkhittena pātimokkhaṃ uddisitu’’nti (mahāva. 150) idampi vibhāvitaṃ hoti.

By 'cevā' it is indicated that even if the detailed recitation is not performed due to an obstacle or a perceived obstacle, there is no offense. 'Anuddeso' means a non-detailed recitation. 'Nivārito' means prohibited, as in the statement, 'Bhikkhus, when there is no obstacle, the Pātimokkha should not be recited in brief,' etc. (Mahāvagga 150). By this, it is also clarified that 'I allow, bhikkhus, when there is an obstacle, the Pātimokkha to be recited in brief' (Mahāvagga 150).

2578. Tassāti pātimokkhassa. Issaraṇassa hetumāha ‘‘‘therādheyya’nti pāṭhato’’ti. Therādheyyanti therādhīnaṃ, therāyattanti attho. Pāṭhatoti pāḷivacanato. ‘‘Yo tattha bhikkhu byatto paṭibalo, tassādheyyaṃ pātimokkha’’nti (mahāva. 155) vacanato āha ‘‘avattantenā’’tiādi. Avattantenāti antamaso dvepi uddese uddisituṃ asakkontena. Therena yo ajjhiṭṭho, evamajjhiṭṭhassa yassa pana therassa, navassa, majjhimassa vā so pātimokkho [Pg.189] vattati paguṇo hoti, so issaroti sambandho.

2578. 'Tassa' refers to the Pātimokkha. The reason for authority is stated: 'from the text, “elder-dependent”.' 'Therādheyya' means dependent on the elders, subject to the elders—this is the meaning. 'Pāṭhato' means from the Pāli statement. From the statement, 'Whatever bhikkhu there is who is skilled and able, to him belongs the Pātimokkha' (Mahāvagga 155), he said, 'by one who cannot recite,' etc. 'Avattantena' means by one who is unable to recite even two sections. The one who is requested by the elder—or rather, whichever elder, junior, or middle-standing bhikkhu is thus requested, for whom the Pātimokkha is current and proficient—he is the authority. This is the connection.

Ajjhiṭṭhoti ‘‘tvaṃ, āvuso, pātimokkhaṃ uddisā’’ti āṇatto, iminā anāṇattassa uddisituṃ sāmatthiyā satipi anissarabhāvo dīpito hoti. Yathāha – ‘‘sace therassa pañca vā cattāro vā tayo vā pātimokkhuddesā nāgacchanti, dve pana akhaṇḍā suvisadā vācuggatā honti, therāyattova pātimokkho. Sace pana ettakampi visadaṃ kātuṃ na sakkoti, byattassa bhikkhuno āyatto hotī’’ti (mahāva. aṭṭha. 155).

'Ajjhiṭṭho' means being requested, 'You, friend, recite the Pātimokkha,' being commanded. By this, it is indicated that one is not in charge, even if capable of reciting without being commanded. As it is said: 'If five, four, or three sections of the Pātimokkha do not come easily to the elder, but two are unbroken, very clear, and well-memorized, the Pātimokkha depends on the elder. But if even this much cannot be clearly articulated, it depends on a competent bhikkhu' (Mahāvagga Aṭṭha. 155).

2579. Uddisanteti pātimokkhuddesake pātimokkhaṃ uddisante. Samā vāti āvāsikehi gaṇanena samā vā. Appā vāti ūnā vā. Āgacchanti sace panāti sace pana āgantukā bhikkhū āgacchanti. Sesakanti anuddiṭṭhaṭṭhānaṃ.

2579. 'Uddisante' refers to the reciter of the Pātimokkha, while he is reciting the Pātimokkha. 'Samā vā' means equal in number to the resident bhikkhus. 'Appā vā' means fewer. 'Āgacchanti sace pana' means if, however, visiting bhikkhus arrive. 'Sesakaṃ' refers to the portion not yet recited.

2580. Uddiṭṭhamatteti uddiṭṭhakkhaṇeyeva kathārambhato pubbameva. ‘‘Vā’’ti idaṃ etthāpi yojetabbaṃ, iminā avuttaṃ ‘‘avuṭṭhitāya vā’’ti imaṃ vikappaṃ sampiṇḍeti. Avuṭṭhitāya parisāyāti ca bhikkhuparisāya aññamaññaṃ sukhakathāya nisinnāyayevāti attho. Parisāyāti ettha ‘‘ekaccāyā’’ti ca ‘‘sabbāyā’’ti ca seso. Bhikkhūnaṃ ekaccāya parisāya vuṭṭhitāya vā sabbāya parisāya vuṭṭhitāya vāti yojanā. Tesanti vuttappakārānaṃ āvāsikānaṃ. Mūleti santike. Pārisuddhi kātabbāti yojanā. ‘‘Idha pana, bhikkhave…pe… āgacchanti bahutarā, tehi, bhikkhave, bhikkhūhi puna pātimokkhaṃ uddisitabba’’nti vuttanayaṃ dassetumāha ‘‘sace bahū’’ti. Ettha ‘‘puna pātimokkhaṃ uddisitabba’’nti seso. Sabbavikappesu pubbakiccaṃ katvā [Pg.190] puna pātimokkhaṃ uddisitabbanti attho. Ayaṃ panettha sesavinicchayo –

2580. ‘Uddiṭṭhamatta’ means at the very moment of recitation, even before the discussion begins. The word ‘vā’ should also be connected here, thereby including the unstated alternative ‘or when it has not risen.’ ‘Avuṭṭhitāya parisāya’ means while the assembly of bhikkhus is seated, engaged in pleasant conversation with one another. Here, with ‘parisāya,’ ‘ekaccāya’ (of some) and ‘sabbāya’ (of all) are to be supplied. The construction is: whether some of the assembly of bhikkhus have risen, or all of the assembly have risen. ‘Tesaṃ’ refers to the resident monks of the type mentioned. ‘Mūle’ means in proximity. The construction is: purification should be performed. To show the principle stated: ‘Here, bhikkhus… if many more arrive, then, bhikkhus, the Pātimokkha should be recited again’—he says ‘sace bahū’ (if many). Here, ‘puna pātimokkhaṃ uddisitabba’ (the Pātimokkha should be recited again) is to be supplied. The meaning is that in all these alternatives, after performing the preliminary duties, the Pātimokkha should be recited again. This is the remaining point of resolution here.

‘‘Pannarasovāsikānaṃ, itarānaṃ sacetaro;

Samānetarenuvattantu, purimānaṃ sacedhikā;

Purimā anuvattantu, tesaṃ sesepyayaṃ nayo.

For those observing the fifteenth-day Uposatha, and for others if there is another group: if they are equal, let the later ones follow the earlier ones. If the earlier ones are more numerous, let the later ones follow them; if the later ones are more numerous, let the earlier ones follow them. For the rest, this is the same rule.

‘‘Pāṭipadovāsikānaṃ,Itarānaṃ uposatho;

Samathokānaṃ sāmaggiṃ,Mūlaṭṭhā dentu kāmato.

For the residents observing the Pāṭipada Uposatha, and for others, the Uposatha; for those desiring concord, let the residents give consent willingly.

Bahi gantvāna kātabbo,No ce denti uposatho;

Deyyānicchāya sāmaggī,Bahūsu bahi vā vaje.

If they do not give consent, the Uposatha should be performed after going outside. Consent for concord should be given, even unwillingly. When there are many, one should go outside.

‘‘Pāṭipadegantukānaṃ, evameva ayaṃ nayo;

Sāveyya suttaṃ sañcicca, assāventassa dukkaṭanti.

For visiting monks on the Pāṭipada day, this is likewise the rule: if one deliberately does not announce the Sutta, there is an offense of wrong-doing.

2581. Viniddiṭṭhassāti āṇattassa, iminā itaresaṃ anāpattīti dīpeti. Idha ‘‘agilānassā’’ti seso. Therena āṇāpentena ‘‘kiñci kammaṃ karonto vā sadākālameva eko vā bhāranittharaṇako vā sarabhāṇakadhammakathikādīsu aññataro vā na uposathāgārasammajjanatthaṃ āṇāpetabbo, avasesā pana vārena āṇāpetabbā’’ti (mahāva. aṭṭha. 159) aṭṭhakathāya vuttavidhinā āṇāpetabbo. Sace āṇatto sammajjaniṃ tāvakālikampi na labhati, sākhābhaṅgaṃ kappiyaṃ kāretvā sammajjitabbaṃ. Tampi alabhantassa laddhakappiyaṃ hoti.

2581. ‘Viniddiṭṭhassa’ means for the one who has been instructed, thereby indicating that the others are not at fault. Here, ‘agilānassa’ (for one who is not sick) is to be supplied. The elder giving the instruction should instruct according to the method stated in the commentary (Mahāva. Aṭṭha. 159): ‘One engaged in some task, or one who is always alone, or one carrying a load, or one who is among reciters, Dhamma speakers, etc., should not be instructed for the purpose of sweeping the Uposatha hall; however, the remaining ones should be instructed in turn.’ If the instructed one does not obtain even a temporary broom, a broken branch should be made allowable and used for sweeping. For one not obtaining that either, what is obtained becomes allowable.

Āsanapaññāpanāṇattiyampi [Pg.191] vuttanayeneva āṇāpetabbo. Āṇāpentena ca sace uposathāgāre āsanāni natthi, saṅghikāvāsatopi āharitvā paññapetvā puna āharitabbāni. Āsanesu asati kaṭasārakepi taṭṭikāyopi paññapetuṃ vaṭṭati, taṭṭikāsupi asati sākhābhaṅgāni kappiyaṃ kāretvā paññapetabbāni, kappiyakārakaṃ alabhantassa laddhakappiyaṃ hoti.

Regarding the instruction for arranging seats, one should instruct in the same manner as stated. And when instructing, if there are no seats in the Uposatha hall, they should be brought from the communal dwelling, arranged, and then returned. If seats are unavailable, it is permissible to arrange even mats or rush mats. If rush mats are also unavailable, branches should be made allowable and arranged. For one not finding a person to make them allowable, what is obtained becomes allowable.

Padīpakaraṇepi vuttanayeneva āṇāpetabbo. Āṇāpentena ca ‘‘asukasmiṃ nāma okāse telaṃ vā vaṭṭi vā kapallikā vā atthi, taṃ gahetvā karohī’’ti vattabbo. Sace telādīni natthi, bhikkhācārenapi pariyesitabbāni. Pariyesitvā alabhantassa laddhakappiyaṃ hoti. Apica kapāle aggipi jāletabbo.

Regarding the preparation of lamps, one should instruct in the same manner as stated. And when instructing, one should say: ‘In such-and-such a place, there is oil, or a wick, or a lamp-bowl—take it and prepare the lamp.’ If oil and such are unavailable, they should be sought even by means of the alms-round. For one who, having searched, does not find them, what is obtained becomes allowable. Moreover, a fire may also be kindled in a potsherd.

2582. Dīpanti ettha ‘‘jāletvā’’ti seso. Atha vā ‘‘katvā’’ti iminā ca yojetabbaṃ. Gaṇañattiṃ ṭhapetvāti ‘‘suṇantu me, āyasmantā, ajjuposatho pannaraso, yadāyasmantānaṃ pattakallaṃ, mayaṃ aññamaññaṃ pārisuddhiuposathaṃ kareyyāmā’’ti evaṃ gaṇañattiṃ nikkhipitvā. Kattabbo tīhuposathoti tīhi bhikkhūhi uposatho kātabbo. Tīsu therena ekaṃsaṃ uttarāsaṅgaṃ katvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā dve evaṃ tikkhattumeva vattabbo ‘‘parisuddho ahaṃ, āvuso, ‘parisuddho’ti maṃ dhārethā’’ti (mahāva. 168). Dutiyena, tatiyena ca yathākkamaṃ ‘‘parisuddho ahaṃ, bhante, ‘parisuddho’ti maṃ dhārethā’’ti tikkhattumeva vattabbaṃ.

2582. Here, regarding ‘dīpaṃ’, ‘having lit’ is to be supplied. Alternatively, it should be connected with ‘having done.’ ‘Gaṇañattiṃ ṭhapetvā’ means having set aside the assembly announcement, thus: ‘Venerable sirs, listen to me. Today is the fifteenth-day Uposatha. If it is timely for the venerable sirs, we shall perform the Uposatha of mutual purification.’ ‘Kattabbo tīhuposatho’ means the Uposatha should be performed by three bhikkhus. Among the three, the elder, having arranged his upper robe over one shoulder, having sat down squatting, and having raised his joined palms, should say this three times: ‘I am pure, friends. Consider me pure.’ The second and third, in due order, should say three times: ‘I am pure, venerable sir. Consider me pure.’

2583. Pubbakiccādīni katvā ñattiṃ aṭṭhapetvā therena navo evaṃ tikkhattumeva vattabbo ‘‘parisuddho ahaṃ, āvuso[Pg.192], ‘parisuddho’ti maṃ dhārehī’’ti (mahāva. 168), navena theropi ‘‘parisuddho ahaṃ, bhante, ‘parisuddho’ti maṃ dhārethā’’ti (mahāva. 168) tikkhattuṃ vattabbo. Imasmiṃ pana vāre ñattiyā aṭṭhapanañca ‘‘dhārehī’’ti ekavacananiddeso cāti ettakova visesoti taṃ anādiyitvā puggalena kātabbaṃ uposathavidhiṃ dassetumāha ‘‘pubbakiccaṃ samāpetvā, adhiṭṭheyya panekako’’ti. Adhiṭṭheyyāti ‘‘ajja me uposatho, pannaraso’ti vā ‘cātuddaso’ti vā adhiṭṭhāmī’’ti adhiṭṭheyya. Assāti avasāne vuttapuggalaṃ sandhāya ekavacananiddeso. Yathāvutto saṅghopi tayopi dvepi attano attano anuññātaṃ uposathaṃ antarāyaṃ vinā sace na karonti, evameva āpattimāpajjantīti veditabbo.

2583. Having completed the preliminary duties and without establishing the motion, the junior monk should say thus three times to the elder: ‘I am pure, friend. Regard me as pure.’ (Mahāva. 168). The elder should also say three times to the junior: ‘I am pure, venerable sir. Regard me as pure.’ (Mahāva. 168). In this case, however, the only difference is the non-establishment of the motion and the singular directive ‘dhārehī’ (regard). Disregarding that, to show the Uposatha procedure to be performed by an individual, he said: ‘Having completed the preliminary duties, one alone should determine.’ ‘Adhiṭṭheyya’ (should determine) means one should determine thus: ‘Today is my Uposatha, the fifteenth,’ or ‘the fourteenth; I so determine.’ ‘Assa’ (his) is a singular reference to the individual mentioned at the end. It should be understood that if the Sangha as described, or a group of three, or a group of two, do not perform their respectively permitted Uposatha without obstruction, they incur an offense in the same way.

2584-5. Idāni ‘‘cattārimāni, bhikkhave, uposathakammāni, adhammena vaggaṃ uposathakamma’’ntiādinā (mahāva. 149) nayena vuttaṃ kammacatukkaṃ dassetumāha ‘‘adhammena ca vaggenā’’tiādi. Adhammena vaggena kammaṃ, adhammato samaggena kammaṃ, dhammena vaggena kammaṃ, dhammato samaggena kammanti etāni cattāri uposathassa kammānīti jino abravīti yojanā. Catūsvapi panetesūti etesu catūsu kammesu pana. Catutthanti ‘‘samaggena ca dhammato’’ti vuttaṃ catutthaṃ uposathakammaṃ ‘‘dhammakamma’’nti adhippetaṃ.

Now, to explain the set of four acts mentioned in the passage beginning with, ‘Monks, there are these four kinds of Uposatha acts: an Uposatha act performed unlawfully by a faction,’ and so on (Mahāva. 149), he said: ‘Unlawfully and by a faction,’ and so forth. The construction is: ‘An act performed unlawfully by a faction, an act performed unlawfully by a united group, an act performed lawfully by a faction, and an act performed lawfully by a united group—these are the four kinds of Uposatha acts,’ thus declared the Victor. ‘Catūsvapi panetesu’ means: among these four acts. The fourth, that is, the fourth Uposatha act stated as ‘by a united group and lawfully,’ is intended as the ‘lawful act.’

2586-7. Tāni kammāni vibhāvetumāha ‘‘adhammenidhā’’tiādi. Idha imasmiṃ sāsane ettha etesu catūsu uposathesu. Adhammena vaggo uposatho katamoti kathetukāmatāpucchā. Yattha yassaṃ ekasīmāyaṃ bhikkhuno cattāro vasantīti yojanā.

To explain those acts, he said: ‘Unlawfully here,’ and so forth. ‘Idha’ (here) means in this Dispensation, among these four Uposathas. ‘What is an Uposatha performed unlawfully by a faction?’—this is a question asked with the intention of explaining it. The construction is: ‘Wherever, in a single boundary, four bhikkhus reside.’

Tatra [Pg.193] ekassa pārisuddhiṃ ānayitvā te tayo janā pārisuddhiṃ uposathaṃ karonti ce, evaṃ kato uposatho adhammo vagguposatho nāmāti yojanā, ekasīmaṭṭhehi catūhi saṅghuposathe kātabbe gaṇuposathassa katattā adhammo ca saṅghamajjhaṃ vinā gaṇamajjhaṃ pārisuddhiyā agamanato tassa hatthapāsaṃ anupagamanena vaggo ca hotīti attho.

There, if, having received the declaration of purity from one bhikkhu, those three persons perform the Uposatha of purity, then an Uposatha performed in this way is called an unlawful, factional Uposatha—this is the construction. The meaning is that because the Sangha Uposatha should be performed by four bhikkhus within a single boundary, performing a group Uposatha is unlawful; and because the declaration of purity is not made in the midst of the Sangha but only in the midst of the group, and because one does not come within his arm’s reach, it is a faction.

2588. Adhammena samaggoti ettha ‘‘uposatho katamo’’ti anuvattetabbaṃ. ‘‘Bhikkhuno ekato’’ti padacchedo. ‘‘Hoti adhammiko’’ti padacchedo. Catūhi samaggehi saṅghuposathe kātabbe gaṇuposathakaraṇaṃ adhammo, hatthapāsupagamanato samaggo hoti.

2588. Regarding ‘unlawfully united,’ here ‘what is the Uposatha?’ should be supplied. ‘Bhikkhuno ekato’ is the word division. ‘Hoti adhammiko’ is the word division. When the Sangha Uposatha should be performed by four united bhikkhus, performing a group Uposatha is unlawful; it becomes united by their coming within arm’s reach.

2589-90. Yo uposatho dhammena vaggo hoti, so katamoti yojanā. Yattha yassaṃ ekasīmāyaṃ cattāro bhikkhuno vasanti, tatra ekassa pārisuddhiṃ ānayitvā te tayo janā pātimokkhaṃ uddisante ce, dhammena vaggo uposatho hotīti yojanā. Ekasīmaṭṭhehi catūhi saṅghuposathassa katattā dhammo, ekassa hatthapāsaṃ anupagamanena vaggo ca hotīti attho.

The construction is: ‘What is the Uposatha that is lawful but factional?’ The construction is: ‘Wherever, in a single boundary, four bhikkhus reside, if, having received the declaration of purity from one bhikkhu, those three persons recite the Pātimokkha, then it is a lawful, factional Uposatha.’ The meaning is that because the Sangha Uposatha is performed by four bhikkhus within a single boundary, it is lawful; and because they do not come within the arm’s reach of one bhikkhu, it is a faction.

2591. Yo dhammato samaggo, so katamoti yojanā. Idha imasmiṃ sāsane cattāro bhikkhuno ekato pātimokkhaṃ uddisanti ce, ayaṃ dhammato samaggo uposathoti mato adhippetoti yojanā. Catūhi saṅghuposathassa katattā dhammo, ekassāpi hatthapāsaṃ avijahanena samaggoti adhippāyo.

2591. The construction is: ‘What is that which is lawfully united?’ The construction is: ‘Here, in this Dispensation, if four bhikkhus together recite the Pātimokkha, this is considered and intended as a lawfully united Uposatha.’ The intention is that because the Sangha Uposatha is performed by four bhikkhus, it is lawful; and because not even one is left outside of arm’s reach, it is united.

2592. Vagge saṅghe vaggoti saññino, samagge ca saṅghe vaggoti saññino ubhayattha vimatissa vā uposathaṃ karontassa dukkaṭaṃ āpatti hotīti yojanā.

2592. The construction is: for one who performs the Uposatha while perceiving a factional Sangha as factional, or perceiving a united Sangha as factional, or while being in doubt in either case, there is an offense of wrong-doing.

2593. Bhedādhippāyatoti [Pg.194] ‘‘nassantete, vinassantete, ko tehi attho’’ti evaṃ bhedapurekkhāratāya ‘‘uposathaṃ karontassā’’ti ānetvā yojetabbaṃ. Tassa bhikkhuno thullaccayaṃ hoti akusalabalavatāya ca thullaccayaṃ hotīti. Yathāha – ‘‘bhedapurekkhārapannarasake akusalabalavatāya thullaccayaṃ vutta’’nti (mahāva. aṭṭha. 176). Vagge vā samagge vā saṅghe samaggo iti saññino uposathaṃ karontassa anāpattīti yojanā. Avaseso panettha vattabbavinicchayo pavāraṇavinicchayāvasāne ‘‘pārisuddhippadānenā’’tiādīhi (vi. vi. 2642) ekato vattumicchantena na vutto.

2593. ‘With the intention of causing division’ means that one should supply and connect the phrase ‘while performing the Uposatha’ with a divisive intent, thinking: ‘May they perish, may they be destroyed, what use are they?’ For that bhikkhu, there is a grave offense; a grave offense arises due to the strength of the unwholesome intention. As it is said: ‘In the fifteenth, concerning one intent on causing division, a grave offense is stated due to the strength of the unwholesome intention’ (Mahāva. Aṭṭha. 176). The construction is: for one who performs the Uposatha while perceiving the Sangha as united, whether it is factional or united, there is no offense. The remaining analysis that should be stated here was not stated by the author, who wished to discuss it together with ‘by giving a declaration of purity,’ etc. (Vi. Vi. 2642), at the conclusion of the analysis of the Pavāraṇā.

2594-5. ‘‘Ukkhittenā’’tiādikāni karaṇavacanantāni padāni ‘‘sahā’’ti iminā saddhiṃ ‘‘uposatho na kātabbo’’ti padena paccekaṃ yojetabbāni. Ukkhittenāti āpattiyā adassane ukkhittako, āpattiyā appaṭikamme ukkhittako, pāpikāya diṭṭhiyā appaṭinissagge ukkhittakoti tividhena ukkhittena. Etesu hi tividhe ukkhittake sati uposathaṃ karonto saṅgho pācittiyaṃ āpajjati.

The terms beginning with ‘by one who is suspended’ are words in the instrumental case and should each be connected with the phrase ‘the Uposatha should not be performed’ along with the word ‘with.’ ‘By one who is suspended’ refers to three types of suspended persons: one suspended for not acknowledging an offense, one suspended for not making amends for an offense, and one suspended for not relinquishing a wrong view. If the Sangha performs the Uposatha while any of these three types of suspended persons are present, it incurs a pācittiya offense.

‘‘Gahaṭṭhenā’’ti iminā titthiyopi saṅgahito. Sesehi sahadhammihīti bhikkhunī, sikkhamānā, sāmaṇero, sāmaṇerīti catūhi sahadhammikehi. Cutanikkhittasikkhehīti ettha cuto ca nikkhittasikkho cāti viggaho. Cuto nāma antimavatthuṃ ajjhāpannako. Nikkhittasikkho nāma sikkhāpaccakkhātako.

By ‘a householder,’ a sectarian is also included. By ‘the remaining co-religionists’ is meant the four co-religionists: a bhikkhunī, a sikkhamānā, a sāmaṇera, and a sāmaṇerī. In ‘by one who has fallen or one who has relinquished the training,’ the analysis is ‘one who has fallen’ and ‘one who has relinquished the training.’ ‘One who has fallen’ means one who has committed a terminal offense. ‘One who has relinquished the training’ means one who has renounced the training.

Ekādasahīti paṇḍako, theyyasaṃvāsako, titthiyapakkantako, tiracchānagato, mātughātako, pitughātako, arahantaghātako, bhikkhunidūsako, saṅghabhedako[Pg.195], lohituppādako, ubhatobyañjanakoti imehi ekādasahi abhabbehi.

By ‘the eleven’ is meant these eleven incapable persons: a eunuch, one who co-resides by theft, one who has gone over to the sectarians, an animal, a matricide, a patricide, a murderer of an arahant, a violator of a bhikkhunī, a schismatic of the Sangha, one who has shed the Buddha’s blood, and a person of dual gender.

Sabhāgāpattikena vā saha uposatho na kātabbo, pārivutthena chandena uposatho na kātabbo, karoto dukkaṭaṃ hotīti yojanā. Evaṃ ukkhittavajjitesu sabbavikappesu dukkaṭameva veditabbaṃ. ‘‘Yaṃ dvepi janā vikālabhojanādinā sabhāgavatthunā āpattiṃ āpajjanti, evarūpā vatthusabhāgā ‘sabhāgā’ti vuccatī’’ti (mahāva. aṭṭha. 169) vacanato ‘‘sabhāgāpattī’’ti vatthusabhāgāpattiyeva gahetabbā.

The Uposatha should not be performed with one who has committed a similar offense, nor with consent that has been withdrawn; for one who does so, there is an offense of wrong-doing—this is the construction. Thus, in all cases excluding those concerning suspended persons, it should be understood as only an offense of wrong-doing. According to the statement, ‘When two persons commit an offense through a shared basis, such as eating at an improper time, such a shared basis is called “shared”’ (Mahāva. Aṭṭha. 169), by ‘similar offense’ should be understood only an offense with a shared basis.

Uposathadivase sabbova saṅgho sace sabhāgāpattiṃ āpanno hoti,

If, on the Uposatha day, the entire Sangha has incurred a similar offense,

‘‘Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sabbo saṅgho sabhāgaṃ āpattiṃ āpanno hoti, tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṃ pāhetabbo ‘gacchāvuso, taṃ āpattiṃ paṭikaritvā āgaccha, mayaṃ te santike taṃ āpattiṃ paṭikarissāmā’ti. Evañcetaṃ labhetha, iccetaṃ kusalaṃ. No ce labhetha, byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – ‘suṇātu me, bhante saṅgho, ayaṃ sabbo saṅgho sabhāgaṃ āpattiṃ āpanno, yadā aññaṃ bhikkhuṃ suddhaṃ anāpattikaṃ passissati, tadā tassa santike taṃ āpattiṃ paṭikarissatī’’ti (mahāva. 171) ca,

‘Here, monks, in a certain monastery, on that Uposatha day, the entire Sangha has committed a shared offense. Those monks should promptly send one monk to a neighboring monastery, saying: “Go, friend, rectify that offense and return. We will rectify that offense in your presence.” If this can be done, it is good. If not, a competent and capable monk should inform the Sangha: “Venerable sirs, may the Sangha hear me. This entire Sangha has committed a shared offense. When it sees another monk who is pure and free from offense, it will rectify that offense in his presence.”’

Vematiko ce hoti,

If one is doubtful,

‘‘Suṇātu me, bhante saṅgho, ayaṃ sabbo saṅgho sabhāgāya āpattiyā vematiko, yadā nibbematiko [Pg.196] bhavissati, tadā taṃ āpattiṃ paṭikarissatī’’ti (mahāva. 171) ca,

‘Venerable sirs, may the Sangha hear me. This entire Sangha is doubtful about a shared offense. When it is free from doubt, it will rectify that offense.’ (Mahāvagga 171)

Vuttanayena uposatho kātabbo.

The Uposatha should be performed in the manner already stated.

Ettha ca sajjhukanti tadahevāgamanatthāya. Gaṇuposathādīsupi eseva nayo. Vuttañhi aṭṭhakathāgaṇṭhipade ‘‘yathā saṅgho sabhāgaṃ āpattiṃ āpajjitvā suddhaṃ alabhitvā ‘yadā suddhaṃ passissati, tadā tassa santike taṃ āpattiṃ paṭikarissatī’ti vatvā uposathaṃ kātuṃ labhati, evaṃ dvīhipi aññamaññaṃ ārocetvā uposathaṃ kātuṃ vaṭṭati. Ekenāpi ‘parisuddhaṃ labhitvā paṭikarissāmī’ti ābhogaṃ katvā kātuṃ vaṭṭati kirā’’ti. Kirāti cettha anussavatthe daṭṭhabbo, na panāruciyaṃ.

Here, ‘promptly’ means for the purpose of arriving on the same day. This same method applies to group Uposathas and so on. For it is said in the Aṭṭhakathā-Gaṇṭhipada: ‘Just as the Sangha, having committed a shared offense and not finding a pure one, declares, “When it sees a pure one, it will rectify that offense in his presence,” and then is able to perform the Uposatha—so too, it is fitting for two monks to inform each other and perform the Uposatha. Even for one monk, having made the resolution, “Having found a pure one, I will rectify the offense,” it is fitting to perform it, it is said.’ Here, ‘it is said’ should be understood in the sense of tradition, not personal preference.

Pārivutthena chandenāti chandaṃ āharitvā kammaṃ kātuṃ nisinnenapi ‘‘asubhalakkhaṇatādinā kenaci kāraṇena na karissāmī’’ti vissaṭṭhe chande sace puna karissati, puna chandapārisuddhiṃ āharitvā kātabbaṃ. Yathāha – ‘‘etasmiṃ pārivāsiye puna chandapārisuddhiṃ anānetvā kammaṃ kātuṃ na vaṭṭatī’’ti (mahāva. aṭṭha. 1167).

‘With consent that has lapsed’—if, having brought consent to perform a formal act and being seated to do so, the consent was then withdrawn for some reason, such as contemplating the characteristic of foulness, by thinking, “I will not do it,” should one wish to perform it again, it must be done after bringing fresh consent. As it is said: ‘In this case of probation, it is not permissible to perform the act without bringing fresh consent again.’ (Mahāvagga Aṭṭhakathā 1167)

2596. Adesetvā panāpattinti āpannaṃ āpattiṃ adesetvā. Nāvikatvāna vematinti ‘‘ahaṃ, bhante, sambahulāsu āpattīsu vematiko, yadā nibbematiko bhavissāmi, tadā tā āpattiyo paṭikarissāmī’’ti vimatiṃ anārocetvā. ‘‘Yadā nibbematikoti ettha sace panesa nibbematiko na hoti, vatthuṃ kittetvāva desetuṃ vaṭṭatī’’ti (mahāva. aṭṭha. 169) andhakaṭṭhakathāyaṃ vuttaṃ. Tatrāyaṃ desanāvidhi – sace meghacchanne sūriye ‘‘kālo nu kho, vikālo’’ti [Pg.197] vematiko bhuñjati, tena bhikkhunā ‘‘ahaṃ, bhante, vematiko bhuñjiṃ, sace kālo atthi, sambahulā dukkaṭā āpattiyo āpannomhi. No ce atthi, sambahulā pācittiyāpattiyo āpannomhī’’ti evaṃ vatthuṃ kittetvā ‘‘ahaṃ, bhante, yā tasmiṃ vatthusmiṃ sambahulā dukkaṭā vā pācittiyā vā āpattiyo āpanno, tā tumhamūle paṭidesemī’’ti vattabbaṃ. Eseva nayo sabbāpattīsūti.

2596. ‘Not having confessed the offense’ means not having confessed an offense that one has committed. ‘Not having declared uncertainty’ means not having announced one’s doubt by saying, ‘Venerable sir, I am uncertain about several offenses; when I become free from doubt, I will rectify those offenses.’ It is said in the Andhaka commentary: ‘Regarding “when he becomes free from doubt,” if he does not become free from doubt, it is proper to confess by stating the circumstances.’ Herein, this is the method of confession: if a monk eats when the sun is covered by clouds, being uncertain, “Is it the proper time, or the wrong time?” that monk should say, ‘Venerable sir, I ate while being uncertain. If it was the proper time, I have committed several offenses of wrong-doing (dukkaṭa). If it was not, I have committed several pācittiya offenses.’ Having thus stated the circumstances, he should say, ‘Venerable sir, whatever several offenses of wrong-doing or pācittiya offenses I have committed in that matter, I confess them in your presence.’ This is the same method for all offenses.

Gaṇṭhipadesu panevaṃ vinicchayo vutto – ‘‘ahaṃ, āvuso, itthannāmāya āpattiyā vematiko, yadā nibbematiko bhavissāmi, tadā taṃ āpattiṃ paṭikarissāmī’ti vatvā uposatho kātabbo, pātimokkhaṃ sotabba’’nti (mahāva. 170) vacanato yāva nibbematiko na hoti, tāva sabhāgāpattiṃ paṭiggahetuṃ na labhati. Aññesañca kammānaṃ parisuddho nāma hoti. ‘‘Puna nibbematiko hutvā desetabbamevā’’ti (kaṅkhā. abhi. ṭī. nidānavaṇṇanā) neva pāḷiyaṃ, na aṭṭhakathāyaṃ atthi, desite pana na doso. ‘‘Ito vuṭṭhahitvā taṃ āpattiṃ paṭikarissāmī’’ti (mahāva. 170) etthāpi eseva nayoti.

In the glossaries, however, the ruling is stated thus: ‘“Friend, I am uncertain about such-and-such an offense. When I become free from doubt, I will rectify that offense.” Having said this, the Uposatha should be performed, and the Pātimokkha should be listened to.’ Therefore, as long as one is not free from doubt, one is not able to accept a shared offense. And for other formal acts, one is considered pure. The statement, ‘Again, having become free from doubt, it must be confessed,’ is found neither in the Pāḷi nor in the commentaries, but there is no fault if it is confessed. Here too, in the phrase, ‘Having arisen from this, I will rectify that offense,’ this is the same method.

2597. Uposatheti dinakārakakattabbākāravasena pannarasī, saṅghuposatho, suttuddesoti imehi tīhi lakkhaṇehi samannāgate uposathe. Sabhikkhumhā ca āvāsāti ‘‘yasmiṃ uposathe kicca’’ntiādinā vakkhamānappakārā sabhikkhukā āvāsā. Idha ‘‘anāvāsā’’ti seso. Āvāso vā anāvāso vāti ettha ‘‘abhikkhuko vā nānāsaṃvāsakehi sabhikkhuko vā’’ti ca [Pg.198] na gantabboti ettha ‘‘aññatra saṅghena aññatra antarāyā’’ti ca seso. ‘‘Anāvāso’’ti udositādayo vuttā. Bhikkhunā uposathe sabhikkhumhā āvāsā vā anāvāsā vā abhikkhuko vā nānāsaṃvāsakehi sabhikkhuko vā āvāso vā anāvāso vā aññatra saṅghena aññatra antarāyā kudācanaṃ kadācipi na gantabboti yojanā.

2597. Regarding ‘Uposatha’: on an Uposatha endowed with these three characteristics—namely, the fifteenth day, the Sangha Uposatha, and the recitation of the Sutta, by way of the day, the agent, and the manner of what is to be done. And regarding ‘from a residence with bhikkhus’: residences with bhikkhus of the kind to be explained later, beginning with ‘in which there is an Uposatha duty.’ Here, ‘or from a non-residence’ is the remainder. Regarding ‘whether a residence or a non-residence’: here, ‘or one without bhikkhus, or one with bhikkhus of a different communion’ is the remainder. And regarding ‘one should not go’: here, ‘except with the Sangha, except when there is an obstacle’ is the remainder. By ‘non-residence,’ abandoned sites and so on are meant. The construction is: A bhikkhu on the Uposatha day should never, at any time, go from a residence with bhikkhus or a non-residence, or to a residence without bhikkhus or one with bhikkhus of a different communion, whether a residence or a non-residence, except with the Sangha or when there is an obstacle.

2598. Yasmiṃ āvāse pana uposathe kiccaṃ sace vattati, so āvāso ‘‘sabhikkhuko nāmā’’ti pakāsitoti yojanā, iminā sace yattha uposatho na vattati, so santesupi bhikkhūsu abhikkhuko nāmāti dīpeti.

2598. But if in a certain residence the Uposatha duty is carried out on the Uposatha day, that residence is declared to be ‘one with bhikkhus’; this is the construction. By this, it is shown that if the Uposatha is not carried out somewhere, even if there are bhikkhus present, it is called ‘one without bhikkhus.’

2599. Uposathassa payojanaṃ, tappasaṅgena pavāraṇāya ca niddhāretukāmatāyāha ‘‘uposatho kimatthāyā’’tiādi.

2599. Desiring to determine the purpose of the Uposatha, and in connection with that, of the Pavāraṇā, he said, “For what purpose is the Uposatha?” and so on.

2600. Paṭikkoseyyāti nivāreyya. Adentassapi dukkaṭanti ettha ‘‘kopetuṃ dhammikaṃ kamma’’nti ānetvā sambandhitabbaṃ.

2600. ‘Should censure’ means should prevent. Regarding ‘for one not giving, there is also a dukkaṭa’: here, the phrase ‘to obstruct a lawful act’ should be brought in and connected.

2601. So cāti (kaṅkhā. aṭṭha. nidānavaṇṇanā) catuvaggādippabhedena pañcavidho so saṅgho ca. Heṭṭhimaparicchedena kattabbakammānaṃ vasena paridīpito, na chabbaggādīnaṃ kātuṃ ayuttatādassanavasena.

2601. And regarding ‘that’ (as in the Nidānavaṇṇanā of the Kaṅkhāvitaraṇī-aṭṭhakathā): and that Sangha is fivefold, with divisions beginning with the group of four. It is explained with reference to the lower limit, by way of the acts to be performed, not by way of showing the unsuitability of performing them by groups of six and so on.

2602. Catuvaggādibhedanibandhanaṃ kammaṃ dassetumāha ‘‘pavāraṇa’’ntiādi. Pavāraṇañca tathā abbhānañca upasampadañca ṭhapetvā catuvaggena akattabbaṃ kammaṃ na vijjatīti yojanā.

2602. To show the formal act that is dependent on the divisions beginning with the group of four, he said, “Pavāraṇā,” and so on. The construction is that, setting aside Pavāraṇā, rehabilitation (Abbhāna), and higher ordination (Upasampadā), there is no formal act that should not be performed by a group of four.

2603. Majjhadese [Pg.199] upasampadā majjhadesūpasampadā, taṃ. Abbhānaṃ, majjhadesūpasampadañca vinā pañcavaggena sabbaṃ kammaṃ kātuṃ vaṭṭatīti yojanā.

2603. Higher ordination in the middle country is majjhadesūpasampadā. The construction is that, except for rehabilitation (Abbhāna) and higher ordination in the middle country, it is proper for all formal acts to be performed by a group of five.

2604. Kiñcipi kammaṃ na na kattabbanti yojanā, sabbampi kammaṃ kattabbamevāti attho. Dve paṭisedhā pakatatthaṃ gamayantīti. Vīsativaggena saṅghena sabbesampi kammānaṃ kattabbabhāve kimatthaṃ atirekavīsativaggassa gahaṇanti āha ‘‘ūne dosoti ñāpetuṃ, nādhike atirekatā’’ti. Yathāvutte catubbidhe saṅghe gaṇanato ūne doso hoti, adhike doso na hotīti ñāpetuṃ atirekatā dassitā, atirekavīsativaggasaṅgho dassitoti adhippāyo.

2604. The construction is that not any formal act is not to be performed; the meaning is that every formal act must indeed be performed. Two negations convey the natural meaning. Since all formal acts can be performed by a Sangha of twenty, for what reason is a Sangha of more than twenty mentioned? He said: “To make it known that a deficiency is a fault, but not an excess; the superfluity is mentioned for this reason.” To make it known that in the four kinds of Sangha as stated, there is a fault when the number is deficient, but there is no fault when it is in excess, the superfluity is shown. The intention is that a Sangha of more than twenty is shown.

2605. Catuvaggena kattabbe pakatattāva cattāro kammappattāti dīpitāti yojanā. Sesā pakatattā chandārahāti seso. Pakatattāti anukkhittā ceva antimavatthuṃ anajjhāpannā ca gahetabbā. Sesesu cāti pañcavaggādīsupi.

2605. The construction is: when a formal act is to be performed by a group of four, it is shown that four are qualified for the act because they are in a normal state. The remainder is: the rest, being in a normal state, are eligible to give consent. By ‘in a normal state’ should be understood those who are not suspended and have not committed a final offense. ‘And in the rest’ refers to groups of five and so on.

2606. Catuvaggādikattabbakammaṃ asaṃvāsapuggalaṃ gaṇapūraṃ katvā karontassa dukkaṭaṃ hoti. Na kevalaṃ dukkaṭameva, katañca kammaṃ kuppatīti yojanā.

2606. For one who performs an act that is to be done by a group of four or more, having made an individual not in communion the quorum-filler, there is an offense of wrong-doing. The connection is: not only is there an offense of wrong-doing, but the act performed is also invalid.

2607. Parivāsādīti ettha ādi-saddena mūlāyapaṭikassanādīnaṃ gahaṇaṃ. Tatraṭṭhanti parivāsādīsu ṭhitaṃ. ‘‘Tathā’’ti iminā ‘‘kataṃ kuppati dukkaṭa’’nti idaṃ anuvatteti. Sesaṃ tūti parivāsādikammato aññaṃ pana uposathādikammaṃ[Pg.200]. Vaṭṭatīti te pārivāsikādayo gaṇapūrake katvā kātuṃ vaṭṭati.

2607. In "parivāsādi," here, by the word "ādi," things like mūlāya-paṭikassana are included. "Tatraṭṭhanti" means established in parivāsa and the like. By this word "tathā," it refers back to "the act is invalid, and there is an offense of wrong-doing." "Sesaṃ tūti" means the other acts, different from the acts of parivāsa and the like, such as the Uposatha. "Vaṭṭatīti": It is permissible to perform these, having made those undergoing parivāsa and so on the quorum-fillers.

Uposathakkhandhakakathāvaṇṇanā.

The Explanation of the Discussion on the Uposatha Chapter.

Vassūpanāyikakkhandhakakathāvaṇṇanā

Commentary on the Chapter on Entering the Rains Residence.

2608. Vassūpanāyikā vuttāti seso. Pacchimā cāti ettha iti-saddo nidassane. Vassūpanāyikāti vassūpagamanā. Ālayo, vacībhedo vā kātabbo upagacchatāti iminā vassūpagamanappakāro dassito. Upagacchatā ālayo kattabbo, vacībhedo vā kattabboti sambandho. Upagacchantena ca senāsane asati ‘‘idha vassaṃ vasissāmī’’ti cittuppādamattaṃ vā kātabbaṃ, senāsane sati ‘‘imasmiṃ vihāre imaṃ temāsaṃ vassaṃ upemī’’ti ca ‘‘idha vassaṃ upemī’’ti ca vacībhedo vā kātabboti attho.

2608. “Vassūpanāyikā vuttāti seso”: The remainder is that “Vassūpanāyikā” has been stated. “Pacchimā cāti ettha iti-saddo nidassane”: Here, in “pacchimā ca,” the word “iti” is illustrative. “Vassūpanāyikā” means approaching the rains. “Ālayo, vacībhedo vā kātabbo upagacchatāti”: This shows the manner of approaching the rains. The connection is that one who is approaching must either establish a dwelling or make a verbal declaration. “Upagacchantena ca senāsane asati”: If there is no lodging, one should merely produce the thought, “I will spend the rains here.” If there is lodging, one should make a verbal declaration, either “I will enter upon the rains for these three months in this monastery,” or “I will enter upon the rains here.”

2609. Jānaṃ vassūpagamanaṃ anupagacchato vāpīti yojanā. Temāsanti ettha ‘‘purimaṃ vā pacchimaṃ vā’’ti seso. Carantassāpīti ettha ‘‘cārika’’nti seso. Purimaṃ vā temāsaṃ pacchimaṃ vā temāsaṃ avasitvāva cārikaṃ carantassāpi dukkaṭanti yojanā. Temāsanti accantasaṃyoge upayogavacanaṃ. Yathāha – ‘‘na, bhikkhave, vassaṃ upagantvā purimaṃ vā temāsaṃ pacchimaṃ vā temāsaṃ avasitvā cārikā pakkamitabbā, yo pakkameyya, āpatti dukkaṭassā’’ti (mahāva. 185).

2609. “Jānaṃ vassūpagamanaṃ anupagacchato vāpīti”: This is the connection. “Temāsanti”: Here, “purimaṃ vā pacchimaṃ vā” is understood. “Carantassāpīti”: Here, “cārikaṃ” is understood. The connection is: “For one who wanders on tour without having completed either the first three-month period or the last three-month period, it is a dukkaṭa offense.” “Temāsanti”: This is a term used in the accusative of duration. As it is said: “Monks, having entered the rains, one should not depart on a journey without completing the first three months or the last three months. Whoever departs incurs a dukkaṭa offense” (Mahāva. 185).

2610. Rukkhassa susireti ettha ‘‘suddhe’’ti seso. Yathāha – ‘‘rukkhasusireti ettha suddhe rukkhasusireyeva na vaṭṭati, mahantassa pana rukkhasusirassa anto padaracchadanaṃ kuṭikaṃ [Pg.201] katvā pavisanadvāraṃ yojetvā upagantuṃ vaṭṭatī’’ti. ‘‘Rukkhassa susire’’ti iminā rukkhekadeso viṭapopi saṅgahito, sopi suddhova na vaṭṭati. Yathāha – ‘‘rukkhaviṭabhiyāti etthāpi suddhe viṭapamatte na vaṭṭati, mahāviṭape pana aṭṭakaṃ bandhitvā tattha padaracchadanaṃ kuṭikaṃ katvā upagantuṃ vaṭṭatī’’ti (mahāva. aṭṭha. 203).

2610. “Rukkhassa susireti”: Here, “suddhe” (mere) is understood. As it is said: “Rukkhasusireti: here, a mere hollow in a tree is not suitable. However, if a hut with a covering of slats is made inside a large tree hollow, and a door is fitted for entering, it is suitable to enter upon the rains there.” “Rukkhassa susire” by this, even a part of a tree, such as a branch, is included; that too, if simply bare, is not suitable. As it is said: “Rukkhaviṭabhiyā: here too, a mere branch is not suitable, but if a platform is constructed on a large branch and a hut is made there with a covering of slats, it is suitable to enter upon the rains there” (Mahāva. Aṭṭha. 203).

‘‘Chatteti etthāpi catūsu thambhesu chattaṃ ṭhapetvā āvaraṇaṃ katvā dvāraṃ yojetvā upagantuṃ vaṭṭati, chattakuṭikā nāmesā hoti. Cāṭiyāti etthāpi mahantena kapallena chatte vuttanayena kuṭiṃ katvāva upagantuṃ vaṭṭatī’’ti aṭṭhakathāvacanato evamakatāsu suddhachattacāṭīsu nivāraṇaṃ veditabbaṃ. Chavakuṭīti ṭaṅkitamañcādayo vuttā. Yathāha – ‘‘chavakuṭikā nāma ṭaṅkitamañcādibhedā kuṭi, tattha upagantuṃ na vaṭṭatī’’ti (mahāva. aṭṭha. 203).

“Chatteti: here too, having placed an umbrella on four posts, made an enclosure, and fitted a door, it is permissible to enter upon the rains; this is called an umbrella-hut. Cāṭiyāti: here too, having made a hut with a large pot in the manner described for the umbrella, it is permissible to enter upon the rains,” according to the word of the commentary. Thus, a prohibition should be understood for bare umbrellas and pots not prepared in this way. The “corpse-hut” refers to things like framed beds, as stated: “A corpse-hut is a hut of the type with a framed bed or similar; it is not permissible to enter upon the rains there” (Mahāva. Aṭṭha. 203).

Susāne pana aññaṃ kuṭikaṃ katvā upagantuṃ vaṭṭati. ‘‘Chavasarīraṃ jhāpetvā chārikāya, aṭṭhikānañca atthāya kuṭikā karīyatī’’ti andhakaṭṭhakathāyaṃ chavakuṭi vuttā. ‘‘Ṭaṅkitamañcoti kasikuṭikāpāsāṇagharanti likhita’’nti (vajira. ṭī. mahāvagga 203) vajirabuddhitthero. Catunnaṃ pāsāṇānaṃ upari pāsāṇaṃ attharitvā kato gehopi ‘‘ṭaṅkitamañco’’ti vuccati. Dīghe mañcapāde majjhe vijjhitvā aṭaniyo pavesetvā mañcaṃ karontīti tassa idaṃ upari, idaṃ heṭṭhāti natthi, parivattetvā atthatopi tādisova hoti, taṃ susāne, devaṭṭhāne ca ṭhapenti, ayampi ṭaṅkitamañco nāma.

However, in a charnel ground, it is suitable to build another hut and enter upon the rains in it. In the Andhaka commentary, a corpse-hut is described thus: “A hut is made for the sake of the ashes and bones after a corpse has been cremated.” Vajirabuddhi Thera wrote: “A ṭaṅkitamañca is described as a ploughman's hut or a stone house” (Vajira. Ṭī. Mahāvagga 203). A dwelling built by placing a stone over four stones is also called a “ṭaṅkita-bed.” When making a bed by piercing long bed legs in the middle and inserting cross-bars, there is no concept of this being above and this being below; even if turned around and spread out, it is just the same. Such a bed they place in a charnel ground and at a shrine—this too is called a “ṭaṅkita-bed.”

2611. ‘‘Sati paccayavekalle, sarīrāphāsutāya vā’’ti avasesantarāyānaṃ vakkhamānattā ‘‘antarāyo’’ti iminā rājantarāyādi dasavidho gahetabbo.

2611. “Sati paccayavekalle, sarīrāphāsutāya vā”ti: Since the remaining obstacles are about to be explained, by “obstacle” here should be understood the tenfold obstacle beginning with the obstacle related to kings.

2612-4. ‘‘Anujānāmi[Pg.202], bhikkhave, sattannaṃ sattāhakaraṇīyena appahitepi gantuṃ, pageva pahite bhikkhussa bhikkhuniyā sikkhamānāya sāmaṇerassa sāmaṇeriyā mātuyā ca pitussa cā’’ti (mahāva. 198) vuttanayaṃ dassetumāha ‘‘mātāpitūna’’ntiādi.

“Anujānāmi, bhikkhave, sattannaṃ sattāhakaraṇīyena appahitepi gantuṃ, pageva pahite bhikkhussa bhikkhuniyā sikkhamānāya sāmaṇerassa sāmaṇeriyā mātuyā ca pitussa cā”ti (Mahāva. 198): To illustrate this stated rule, it is said: “mātāpitūnaṃ,” and so on.

Mātāpitūnaṃ dassanatthaṃ, pañcannaṃ sahadhammikānaṃ dassanatthaṃ vā nesaṃ atthe sati vā nesaṃ antare gilānaṃ daṭṭhuṃ vā tadupaṭṭhākānaṃ bhattādiṃ pariyesanatthaṃ vā nesaṃ bhattādiṃ pariyesanatthaṃ vā tathā nesaṃ pañcannaṃ sahadhammikānaṃ aññataraṃ anabhirataṃ ukkaṇṭhitaṃ ahaṃ gantvā vūpakāsessaṃ vā vūpakāsāpessāmi vā dhammakathamassa karissāmīti vā tassa pañcannaṃ sahadhammikānaṃ aññatarassa uṭṭhitaṃ uppannaṃ diṭṭhiṃ vivecessāmi vā vivecāpessāmi vā dhammakathamassa karissāmīti vā tathā uppannaṃ kukkuccaṃ vinodessāmīti vā vinodāpessāmīti vā dhammakathamassa karissāmīti vā evaṃ vinayaññunā bhikkhunā sattāhakiccena apesitepi gantabbaṃ, pageva pahiteti yojanā.

To visit one’s mother and father; or to visit any of the five fellow practitioners when they have a need, or to see one among them who is ill, or to search for food and other necessities for their attendants, or to search for food and other necessities for those five fellow practitioners themselves; or if any one of those five fellow practitioners is discontented and restless, thinking, “I will go and calm him down, or have him calmed down, or give him a Dhamma talk;” or if any one of those five fellow practitioners has an arisen wrong view, thinking, “I will dispel it, or have it dispelled, or give him a Dhamma talk;” or if any one of them has arisen remorse, thinking, “I will remove it, or have it removed, or give him a Dhamma talk”—in such cases, one should go on a seven-day duty even when not sent by a monk who knows the Vinaya, how much more so when sent. This is the connection.

Bhattādīti ettha ādi-saddena bhesajjapariyesanādiṃ saṅgaṇhāti. Yathāha – ‘‘gilānabhattaṃ vā pariyesissāmi, gilānupaṭṭhākabhattaṃ vā pariyesissāmi, gilānabhesajjaṃ vā pariyesissāmi, pucchissāmi vā upaṭṭhahissāmi vā’’ti. Vūpakāsessanti yattha anabhirati uppannā, tato aññattha gahetvā gamissāmīti attho.

“Bhattādīti”: Here, the word “ādi” (etc.) includes searching for medicine and the like. As it is said: “I will search for food for the sick, or I will search for food for the sick-attendant, or I will search for medicine for the sick, or I will ask, or I will attend.” The meaning of “Vūpakāsessanti” is: “I will take him from the place where his discontent has arisen and go elsewhere.”

Vinodessāmahanti vāti ettha vā-saddena ‘‘idha pana, bhikkhave, bhikkhu garudhammaṃ ajjhāpanno hoti parivāsāraho, so ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya ‘ahañhi garudhammaṃ ajjhāpanno parivāsāraho, āgacchantu bhikkhū, icchāmi [Pg.203] bhikkhūnaṃ āgata’nti. Gantabbaṃ, bhikkhave, sattāhakaraṇīyena appahitepi, pageva pahite ‘parivāsadānaṃ ussukkaṃ karissāmi vā anussāvessāmi vā gaṇapūrako vā bhavissāmī’’tiādinayaṃ (mahāva. 193) saṅgaṇhāti. Evaṃ sattāhakiccena gacchantena antoupacārasīmāya ṭhiteneva ‘‘antosattāhe āgacchissāmī’’ti ābhogaṃ katvā gantabbaṃ. Sace ābhogaṃ akatvā upacārasīmaṃ atikkamati, chinnavasso hotīti vadanti.

“Vinodessāmahanti vāti”: Here, the word “vā” (or) includes the following rule: “Furthermore, monks, a monk has committed a serious offense for which he deserves probation. If he should send a messenger to the monks, saying, ‘I have committed a serious offense for which I deserve probation. Let the monks come; I desire the monks’ arrival.’ One should go, monks, on a seven-day duty even when not sent for, how much more so when sent, thinking, ‘I will make an effort for the giving of probation, or I will announce it, or I will be a quorum-filler’” (Mahāva. 193). Thus, when going on a seven-day duty, one should go having made the determination, while standing within the boundary of the vicinity, “I will return within seven days.” If one crosses the boundary of the vicinity without making this determination, it is said that his rains residence is broken.

2615. ‘‘Ayaṃ panettha pāḷimuttakaratticchedavinicchayo’’ti aṭṭhakathāgataṃ ratticchedavinicchayaṃ dassetumāha ‘‘vassaṃ upagatenetthā’’tiādi. Etthāti imasmiṃ sattāhakiccādhikāre. Ayaṃ pāḷimuttakavinicchayo daṭṭhabboti attho.

2615. To show the resolution on the breaking of the night found in the commentary, which is introduced by the phrase, 'This is the resolution on the breaking of the night that is outside the Pāḷi,' he states, 'vassaṃ upagatenetthā,' and so on. Herein, 'etthā' means in this section on the seven-day duty. The meaning is that this resolution outside the Pāḷi should be understood.

2616. ‘‘Asukaṃ nāma divasa’’ntiādinā nimantanākāraṃ vakkhati. Pubbanti paṭhamaṃ. Vaṭṭatīti sattāhakiccena gantuṃ vaṭṭati. Yathāha – ‘‘sace ekasmiṃ mahāvāse paṭhamaṃyeva katikā katā hoti ‘asukadivasaṃ nāma sannipatitabba’nti, nimantitoyeva nāma hoti, gantuṃ vaṭṭatī’’ti (mahāva. aṭṭha. 199). ‘‘Upāsakehi ‘imasmiṃ nāma divase dānādīni karoma, sabbe eva sannipatantū’ti katikāyapi katāya gantuṃ vaṭṭati, nimantitoyeva nāma hotī’’ti keci.

2616. He will state the manner of invitation with the words beginning, 'on such and such a day.' 'Pubbaṃ' means first. 'It is proper' means it is proper to go on a seven-day duty. As it is said: 'If in a large monastery, an agreement has been made beforehand that, “On such and such a day we should assemble,” then it is considered an invitation, and it is proper to go' (Mahāva. Aṭṭha. 199). Some say: 'Even if lay devotees make an agreement, saying, “On this particular day, let us perform acts of generosity and so forth; let all assemble,” it is proper to go, and it is considered an invitation.'

2617. Bhaṇḍakanti attano cīvarabhaṇḍaṃ. Na vaṭṭatīti sattāhakiccena gantuṃ na vaṭṭati. Pahiṇantīti cīvaradhovanādikammena pahiṇanti. Ācariyupajjhāyānaṃ āṇattiyena kenaci anavajjakiccena sattāhakaraṇīyena gantuṃ vaṭṭatīti imināva dīpitaṃ hoti.

2617. 'Bhaṇḍakaṃ' means one's own bundle of robes. 'It is not proper' means it is not proper to go on a seven-day duty. 'They send' means they send him for a task such as washing robes. By this it is shown that it is proper to go for any blameless seven-day duty on the instruction of one’s teachers and preceptors.

2618. Uddesādīnamatthāyāti [Pg.204] pāḷivācanāni sandhāya. Ādi-saddena paripucchādiṃ saṅgaṇhāti. Garūnanti agilānānampi ācariyupajjhāyānaṃ. Gantuṃ labhatīti sattāhakaraṇīyena gantuṃ labhati. Puggaloti pakaraṇato bhikkhuṃyeva gaṇhāti.

2618. 'For the purpose of recitation, etc.' refers to the recitation of Pāli texts. By the word 'etc.' (ādi), inquiry and so forth are included. 'Of teachers' (garūnaṃ) refers to teachers and preceptors, even if they are not ill. 'He is allowed to go' means one is permitted to go on a seven-day duty. 'Person' (puggala), from the context, is taken to mean a bhikkhu.

2619. Ācariyoti nidassanamattaṃ, upajjhāyena nivāritepi eseva nayo. ‘‘Sace pana naṃ ācariyo ‘ajja mā gacchā’ti vadati, vaṭṭatī’’ti (mahāva. aṭṭha. 199) aṭṭhakathānayaṃ dassetumāha ‘‘ratticchede anāpatti, hotīti paridīpitā’’ti. Ratticchedeti vassacchedanimittaṃ. ‘‘Ratticchede’’ti sabbattha vassacchedoti sanniṭṭhānaṃ katvā vadanti, evaṃ sattāhakaraṇīyena gataṃ naṃ antosattāheyeva puna āgacchantaṃ sace ācariyo vā upajjhāyo vā ‘‘ajja mā gacchā’’ti vadati, sattāhātikkamepi anāpattīti adhippāyo, vassacchedo pana hotiyevāti daṭṭhabbaṃ sattāhassa bahiddhā vītināmitattā.

2619. 'Teacher' is merely an example; the same principle applies if the preceptor forbids it. To show the method of the commentary, which states, 'If, however, the teacher tells him, “Do not go today,” it is allowable' (Mahāva. Aṭṭha. 199), he says: 'In the breaking of the night, there is no offense; it is thus clarified.' 'Breaking the night' is a cause for breaking the rains-residence. Having concluded that 'breaking of the night' in all instances means 'breaking of the rains-residence,' they say the following. Thus, if one who has gone on a seven-day duty is returning within the seven days, and his teacher or preceptor says, 'Do not go today,' the intention is that there is no offense even if the seven days are exceeded. However, it should be understood that the breaking of the rains-residence does indeed occur, because the time has been spent outside the seven-day limit.

2620. Yassa kassaci ñātissāti mātāpitūhi aññassa ñātijanassa. ‘‘Gacchato dassanatthāyā’’ti iminā sesañātikehi ‘‘mayaṃ gilānā bhadantānaṃ āgamanaṃ icchāmā’’ti ca ‘‘upaṭṭhākakulehi dānaṃ dassāma, dhammaṃ sossāma, bhikkhūnaṃ dassanaṃ icchāmā’’ti ca evaṃ kattabbaṃ niddisitvā dūte vā pesite sattāhakaraṇīyena gacchato ratticchedo ca dukkaṭañca na hotīti vuttaṃ hoti. Yathāha ‘‘idha pana, bhikkhave, bhikkhussa ñātako gilāno hoti…pe… gantabbaṃ, bhikkhave, sattāhakaraṇīyena pahite, na tveva appahite’’ti (mahāva. 199) ca ‘‘idha pana, bhikkhave, upāsakena saṅghaṃ uddissa vihāro kārāpito hoti…pe… icchāmi dānañca [Pg.205] dātuṃ dhammañca sotuṃ bhikkhū ca passitunti. Gantabbaṃ, bhikkhave, sattāhakaraṇīyena pahite, na tveva appahite’’ti (mahāva. 188) ca.

2620. 'Of any relative whatsoever' means of a kinsman other than one's mother and father. By the phrase 'for the purpose of seeing him as he goes,' the following is stated: if other relatives, having indicated what is to be done by saying, 'We are ill and desire the venerable sirs' arrival,' or if supporting families say, 'We wish to give alms, hear the Dhamma, and see the bhikkhus,' send a messenger, then for one who goes on a seven-day duty, there is no breaking of the night and no dukkaṭa offense. As it is said: 'Here, bhikkhus, a bhikkhu's relative is ill... he should go, bhikkhus, on a seven-day duty if sent, but not if unsent' (Mahāva. 199). And: 'Here, bhikkhus, a lay supporter has had a monastery built for the Saṅgha... “I wish to give alms, hear the Dhamma, and see the bhikkhus.” He should go, bhikkhus, on a seven-day duty if sent, but not if unsent' (Mahāva. 188).

2621. ‘‘Ahaṃ gāmakaṃ gantvā ajjeva āgamissāmī’’ti āgacchaṃ āgacchanto sace pāpuṇituṃ na sakkoteva, vaṭṭatīti yojanā. Vaṭṭatīti ettha ‘‘ajjeva āgamissāmī’’ti gantvā āgacchantassa antarāmagge sace aruṇuggamanaṃ hoti, vassacchedopi na hoti, ratticchedadukkaṭañca natthīti adhippāyo.

2621. The construction is: if one who is returning after saying, 'I will go to the village and return this very day,' is unable to arrive, it is allowable. Here, 'it is allowable' means that if dawn breaks upon him on the path while he is returning after having gone with the intention, 'I will return this very day,' there is no breaking of the rains-residence, nor is there a dukkaṭa offense for breaking the night. This is the intention.

2622. Vajeti (mahāva. aṭṭha. 203) gopālakānaṃ nivāsanaṭṭhāne. Sattheti jaṅghasatthasakaṭasatthānaṃ sanniviṭṭhokāse. Tīsu ṭhānesu bhikkhuno, vassacchede anāpattīti tehi saddhiṃ gacchantasseva natthi āpatti, tehi viyuñjitvā gamane pana āpattiyeva, pavāretuñca na labhati.

2622. 'In a cow-pen' (vaje) (Mahāvagga Aṭṭha. 203) means in the dwelling place of cowherds. 'In a caravan' (satthe) means in the encampment of caravans of foot-travelers and cart-caravans. In these three places, for a bhikkhu who travels with them, there is no offense in breaking the rains-residence. But if he goes on after separating from them, there is indeed an offense, and he is not permitted to perform the Pavāraṇā.

Vajādīsu vassaṃ upagacchantena vassūpanāyikadivase tena bhikkhunā upāsakā vattabbā ‘‘kuṭikā laddhuṃ vaṭṭatī’’ti. Sace karitvā denti, tattha pavisitvā ‘‘idha vassaṃ upemī’’ti tikkhattuṃ vattabbaṃ. No ce denti, sālāsaṅkhepena ṭhitasakaṭassa heṭṭhā upagantabbaṃ. Tampi alabhantena ālayo kātabbo. Satthe pana kuṭikādīnaṃ abhāve ‘‘idha vassaṃ upemī’’ti vacībhedaṃ katvā upagantuṃ na vaṭṭati, ālayakaraṇamattameva vaṭṭati. Ālayo nāma ‘‘idha vassaṃ vasissāmī’’ti cittuppādamattaṃ.

A bhikkhu entering the rains-residence in places such as a cow-pen should, on the day of entering the rains, say to the lay supporters: 'It is proper to obtain a hut.' If they make one and give it, he should enter it and declare three times: 'I enter upon the rains-residence here.' If they do not give one, he should enter upon it beneath a cart that serves as a makeshift hall. If he does not obtain even that, a resolve should be made. However, in a caravan, in the absence of a hut or the like, it is not proper to enter upon the rains-residence by making a verbal utterance, 'I enter upon the rains-residence here'; only the making of a resolve is proper. A resolve is merely the arising of the thought: 'I will dwell here during the rains.'

Sace maggappaṭipanneyeva satthe pavāraṇadivaso hoti, tattheva pavāretabbaṃ. Atha sattho antovasseyeva bhikkhunā patthitaṭṭhānaṃ patvā atikkamati. Patthitaṭṭhāne [Pg.206] vasitvā tattha bhikkhūhi saddhiṃ pavāretabbaṃ. Athāpi sattho antovasseyeva antarā ekasmiṃ gāme tiṭṭhati vā vippakirati vā, tasmiṃyeva gāme bhikkhūhi saddhiṃ vasitvā pavāretabbaṃ, appavāretvā tato paraṃ gantuṃ na vaṭṭati.

If the Pavāraṇā day occurs while the caravan is still on the road, the Pavāraṇā should be performed right there. Now, if the caravan, within the rains-residence period, reaches the place desired by the bhikkhu and then passes on, he should dwell at his desired destination and perform the Pavāraṇā there with the bhikkhus. Furthermore, if the caravan, within the rains-residence period, stops or disperses midway in a certain village, he should dwell in that very village with the bhikkhus and perform the Pavāraṇā. It is not proper to go further than that without having performed the Pavāraṇā.

Nāvāya vassaṃ upagacchantenāpi kuṭiyaṃyeva upagantabbaṃ. Pariyesitvā alabhante ālayo kātabbo. Sace antotemāsaṃ nāvā samuddeyeva hoti, tattheva pavāretabbaṃ. Atha nāvā kūlaṃ labhati, sayañca parato gantukāmo hoti, gantuṃ na vaṭṭati. Nāvāya laddhagāmeyeva vasitvā bhikkhūhi saddhiṃ pavāretabbaṃ. Sacepi nāvā anutīrameva aññattha gacchati, bhikkhu ca paṭhamaṃ laddhagāmeyeva vasitukāmo, nāvā gacchatu, bhikkhunā tattheva vasitvā bhikkhūhi saddhiṃ pavāretabbaṃ.

Even when entering the rains-residence on a ship, one should enter upon it in a cabin. If, after searching, one does not find one, a resolve should be made. If the ship is still at sea within the three-month period, the Pavāraṇā should be performed right there. Now, if the ship reaches the shore, and he himself wishes to go further, it is not proper to go. He should dwell in the very village reached by the ship and perform the Pavāraṇā with the bhikkhus. Even if the ship goes elsewhere along the shore, and the bhikkhu wishes to stay in the first village reached, the ship may go; the bhikkhu should stay right there and perform the Pavāraṇā with the bhikkhus.

Iti vaje, satthe, nāvāyanti tīsu ṭhānesu natthi vassacchede āpatti, pavāretuñca labhati.

Thus, in a cow-pen, in a caravan, and on a ship—in these three places there is no offense in breaking the rains-residence, and one is permitted to perform the Pavāraṇā.

2623. Sati paccayavekalleti piṇḍapātādīnaṃ paccayānaṃ ūnatte sati. Sarīrāphāsutāya vāti sarīrassa aphāsutāya ābādhe vā sati. Vassaṃ chetvāpi pakkameti vassacchedaṃ katvāpi yathāphāsukaṭṭhānaṃ gaccheyya. Api-saddena vassaṃ achetvā vassacchedakāraṇe sati sattāhakaraṇīyena gantumpi vaṭṭatīti dīpeti.

2623. 'When there is a lack of requisites' means when there is a deficiency of requisites such as almsfood. 'Or due to bodily discomfort' means when there is bodily discomfort or illness. 'Even after breaking the rains, one may depart' means that even after having broken the rains-residence, one may go to a suitable place. By the word 'even' (api), it is shown that, when a reason for breaking the rains-residence exists, it is also proper to go on a seven-day duty without breaking the rains-residence.

2624. Yena kenantarāyenāti rājantarāyādīsu yena kenaci antarāyena. Yo bhikkhu vassaṃ nopagato, tenāpi chinnavassena vāpi dutiyā vassūpanāyikā upagantabbāti yojanā.

2624. 'By whatever obstacle' means by any obstacle whatsoever among dangers from the king and so forth. The construction is that the second rains-entry should be undertaken even by a bhikkhu who has not entered the rains-residence, or by one whose rains-residence has been broken.

2625-6. Sattāhanti [Pg.207] accantasaṃyoge upayogavacanaṃ. ‘‘Vītināmetī’’ti iminā sambandho. Upagantvāpi vā bahiddhā eva sattāhaṃ vītināmeti ce. Yo gacchati, yo ca vītināmeti, tassa bhikkhussa. Purimāpi na vijjatīti anupagatattā, chinnavassattā ca purimāpi vassūpanāyikā na vijjati na labhati. Imesaṃ dvinnaṃ yathākkamaṃ upacārātikkame, sattāhātikkame ca āpatti veditabbā.

2625-6. 'Seven days' is a term used in the case of continuous association. The phrase 'he spends' relates to this. Or if, even having approached, he spends the seven days entirely outside, for that monk who goes and who spends them, the prior undertaking of the rains-residence is not valid, because of not having entered upon it and because the rains-residence has been broken. For these two, an offense should be understood respectively for transgressing the vicinity and for transgressing the seven days.

Paṭissave ca bhikkhussa, hoti āpatti dukkaṭanti ‘‘idha vassaṃ vasathā’’ti vutte ‘‘sādhū’’ti paṭissuṇitvā tassa visaṃvāde asaccāpane āpatti hoti. Katamāti āha ‘‘dukkaṭa’’nti. Na kevalaṃ etasseva visaṃvāde āpatti hoti, atha kho itaresampi paṭissavānaṃ visaṃvāde āpatti veditabbā. Yathāha – ‘‘paṭissave ca āpatti dukkaṭassāti ettha na kevalaṃ ‘imaṃ temāsaṃ idha vassaṃ vasathā’ti etasseva paṭissavassa visaṃvāde āpatti, ‘imaṃ temāsaṃ bhikkhaṃ gaṇhatha, ubhopi mayaṃ idha vassaṃ vasissāma, ekatova uddisāpessāmā’ti evamādināpi tassa tassa paṭissavassa visaṃvāde dukkaṭa’’nti (mahāva. aṭṭha. 207). Tañca kho paṭissavakāle suddhacittassa pacchā visaṃvādanapaccayā hoti. Paṭhamaṃ asuddhacittassa pana paṭissave pācittiyaṃ, visaṃvādena dukkaṭanti pācittiyena saddhiṃ dukkaṭaṃ yujjati.

When a monk agrees, there is an offense of wrong-doing. When told, 'Spend the rains here,' and he responds, 'Good,' but then breaks that promise and does not fulfill it, there is an offense. What is it? It is said to be 'wrong-doing.' Not only is there an offense for breaking this promise, but breaking other promises should also be understood as an offense. As it is said: 'In the case of a promise, there is an offense of wrong-doing.' Here, it is not only for breaking the promise, 'Spend the three months of the rains here,' but also for breaking promises such as, 'Take this almsfood for three months; we will both spend the rains here; we will recite the Pāṭimokkha together,' and so on—for breaking each such promise, there is wrong-doing. Moreover, this occurs when one is pure-minded at the time of the promise but later has a reason to break it. But for one with an impure mind from the start, there is a pācittiya offense for the promise, and a wrong-doing for breaking it—thus, a wrong-doing is connected with the pācittiya.

2627. ‘‘Vassaṃ upagantvā pana aruṇaṃ anuṭṭhāpetvā tadaheva sattāhakaraṇīyena pakkamantassāpi antosattāhe nivattantassa anāpattī’’ti (mahāva. aṭṭha. 207) aṭṭhakathāvacanato, ‘‘ko vādo vasitvā bahi gacchato’’ti vakkhamānattā [Pg.208] ca ‘‘nuṭṭhāpetvā panāruṇa’’nti pāṭho gahetabbo. Katthaci potthakesu ‘‘uṭṭhāpetvā panāruṇa’’nti pāṭho dissati, so na gahetabbo.

2627. "Having entered upon the rains-residence, if one departs on that very day for a seven-day duty without having established the dawn outside, there is no offense for one who returns within seven days." Because of this statement from the commentary (Mahāva. Aṭṭha. 207), and because it will be said, "What need be said of one who goes out after having stayed?", the reading should be taken as "without having established the dawn". In some books, the reading "having established the dawn" is found, but that should not be taken.

2628. Vasitvāti dvīhatīhaṃ vasitvā. Yathā vassaṃ vasitvā aruṇaṃ anuṭṭhāpetvāva sattāhakaraṇīyena gacchato anāpatti, tathā gataṭṭhānato antosattāhe āgantvā punapi aruṇaṃ anuṭṭhāpetvāva sattāhakaraṇīyena gacchato anāpatti. ‘‘Sattāhavārena aruṇo uṭṭhāpetabbo’’ti (mahāva. aṭṭha. 201) aṭṭhakathāvacanaṃ sattamāruṇena paṭibaddhadivasaṃ sattamena aruṇeneva saṅgahetvā sattamaaruṇabbhantare anāgantvā aṭṭhamaṃ aruṇaṃ bahi uṭṭhāpentassa ratticchedadassanaparaṃ, na sattamaaruṇasseva tattha uṭṭhāpetabbabhāvadassanaparanti gahetabbaṃ sikkhābhājanaaṭṭhakathāya, sīhaḷagaṇṭhipadesu ca tathā vinicchitattā.

2628. “Having stayed” means having stayed for two or three days. Just as there is no offense for one who, having stayed for the rains, departs on a seven-day duty without establishing the dawn outside, so too there is no offense for one who, having returned within seven days from the place he went, departs again on a seven-day duty without establishing the dawn outside. The commentary statement, “The dawn should be established by the seven-day period” (Mahāva. Aṭṭha. 201), should be understood as showing the breaking of the nights for one who, not having returned within the seventh dawn, establishes the eighth dawn outside—taking the day connected to the seventh dawn as included within that seventh dawn itself. It is not for showing that the seventh dawn itself must be established there. This should be understood as it is so decided in the subcommentary on the Sikkhābhājana and in the Sinhalese glosses.

2629. ‘‘Nopeti asatiyā’’ti padacchedo, nopetīti ‘‘imasmiṃ vihāre imaṃ temāsaṃ vassaṃ upemī’’ti vacībhedena na upagacchati.

2629. The word division is ‘na upeti asatiyā’. ‘Na upeti’ means one does not undertake by means of the verbal declaration, “I will enter upon the rains-residence for these three months in this monastery.”

2630. Vuttamevatthaṃ samatthetumāha ‘‘na doso koci vijjatī’’ti.

2630. To support the meaning already stated, he said: “There is no fault whatsoever.”

2631. ‘‘Imasmiṃ vihāre imaṃ temāsaṃ vassaṃ upemī’’ti tikkhattuṃ vacane nicchārite eva vassaṃ upagato siyāti yojanā. ‘‘Nicchāriteva tikkhattu’’nti idaṃ ukkaṃsavasena vuttaṃ, sakiṃ, dvikkhattuṃ vā nicchāritepi vassūpagato nāma hotīti. Yathāha – ‘‘imasmiṃ vihāre imaṃ temāsaṃ vassaṃ upemīti sakiṃ vā dvattikkhattuṃ vā vācaṃ nicchāretvāva vassaṃ upagantabba’’nti (mahāva. aṭṭha. 184).

2631. The connection is that only when the statement, “In this monastery, I will enter upon the rains-residence for these three months,” is declared three times, has one undertaken the rains-residence. This phrase, “declared three times,” is stated as the ideal; for even if it is declared once or twice, one is still said to have undertaken the rains-residence. As it is said: “One should undertake the rains-residence by declaring once, twice, or three times, ‘In this monastery, I will enter upon the rains-residence for these three months’” (Mahāva. Aṭṭha. 184).

2632. Navamito [Pg.209] paṭṭhāya gantuṃ vaṭṭati, āgacchatu vā mā vā, anāpattī’’ti (mahāva. aṭṭha. 207) aṭṭhakathānayaṃ dassetumāha ‘‘ādiṃ tu navamiṃ katvā’’tiādi. Navamiṃ pabhuti ādiṃ katvā, navamito paṭṭhāyāti vuttaṃ hoti. Gantuṃ vaṭṭatīti sattāhakaraṇīyeneva gantuṃ vaṭṭati, tasmā pavāraṇadivasepi tadaheva āgantuṃ asakkuṇeyyaṭṭhānaṃ pavāraṇatthāya gacchantena labbhamānena sattāhakaraṇīyena gantuṃ vaṭṭati. ‘‘Pavāretvā pana gantuṃ vaṭṭati pavāraṇāya taṃdivasasannissitattā’’ti (vajira. ṭī. mahāvagga 207) hi vajirabuddhitthero. So pacchā āgacchatu vā mā vā, doso na vijjatīti yojanā.

2632. To show the method of the commentary, which states, “From the ninth day onward, it is permissible to go, whether one returns or not—there is no offense” (Mahāva. Aṭṭha. 207), he says, “But having made the ninth day the beginning,” and so on. “Having made the ninth day the beginning” means “from the ninth day onward.” “It is permissible to go” means it is permissible to go only for a seven-day duty. Therefore, even on the Pavāraṇā day, when going for the purpose of Pavāraṇā to a place from which it is not possible to return on that same day, it is permissible to go if a seven-day duty is available. For the Elder Vajirabuddhi says: “But having performed the Pavāraṇā, it is permissible to go, because the Pavāraṇā is dependent on that very day” (Vajira. Ṭī. Mahāvagga 207). The connection is: whether he returns later or not, there is no fault.

Vassūpanāyikakkhandhakakathāvaṇṇanā.

The Explanation of the Discussion on the Chapter of Undertaking the Rains-Residence.

Pavāraṇakkhandhakakathāvaṇṇanā

The Explanation of the Discussion on the Pavāraṇā Chapter.

2633. ‘‘Pavāraṇā’’ti idaṃ ‘‘cātuddasī’’tiādīhi paccekaṃ yojetabbaṃ. Tasmiṃ tasmiṃ dine kātabbā pavāraṇā abhedopacārena tathā vuttā. Sāmaggī uposathakkhandhakakathāvaṇṇanāya vuttasarūpāva. Sāmaggipavāraṇaṃ karontehi ca paṭhamaṃ pavāraṇaṃ ṭhapetvā pāṭipadato paṭṭhāya yāva kattikacātumāsipuṇṇamā etthantare kātabbā, tato pacchā vā pure vā na vaṭṭati. Tevācī dvekavācīti ‘‘suṇātu me, bhante…pe… tevācikaṃ pavāreyya, dvevācikaṃ pavāreyya, ekavācikaṃ pavāreyyā’’ti taṃ taṃ ñattiṃ ṭhapetvā kātabbā pavāraṇā vuccati.

2633. The word “Pavāraṇā” should be connected individually with terms such as “on the fourteenth,” and so on. The Pavāraṇā to be performed on each respective day is so called by metaphorical usage without distinction. Concord is of the same nature as described in the explanation of the discussion on the Uposatha chapter. And those performing the Pavāraṇā in concord should do so between the first day after the full moon and the full moon of the four-month period of Kattika; it is not proper before or after that. The Pavāraṇā with three statements and with two statements refers to the Pavāraṇā that is to be performed after proposing the respective motion, such as, “Venerable sirs, may the Sangha hear me… I would invite with three statements, I would invite with two statements, I would invite with one statement.”

2634. Tīṇi kammāni muñcitvā, anteneva pavārayeti ‘‘cattārimāni, bhikkhave, pavāraṇakammāni, adhammena vaggaṃ pavāraṇakammaṃ…pe… dhammena samaggaṃ pavāraṇakamma’’nti (mahāva. 212) vatvā ‘‘tatra, bhikkhave[Pg.210], yadidaṃ adhammena vaggaṃ pavāraṇakammaṃ, na, bhikkhave, evarūpaṃ pavāraṇakammaṃ kātabbaṃ…pe… tatra, bhikkhave, yadidaṃ dhammena samaggaṃ pavāraṇakammaṃ, evarūpaṃ, bhikkhave, pavāraṇakammaṃ kātabba’’ntiādivacanato (mahāva. 212) tīṇi akattabbāni pavāraṇakammāni muñcitvā kātuṃ anuññātena catutthena pavāraṇakammena pavāreyyāti attho. Tassa vibhāgekadesaṃ ‘‘pañca yasmiṃ panāvāse’’tiādinā vakkhati.

2634. “Having relinquished the three acts, one should perform the Pavāraṇā with the final one.” Because of the statements beginning, “There are, monks, these four Pavāraṇā acts: an unlawful, divided Pavāraṇā act… a lawful, united Pavāraṇā act” (Mahāvagga 212), and, “Therein, monks, that which is an unlawful, divided Pavāraṇā act—such a Pavāraṇā act should not be performed… Therein, monks, that which is a lawful, united Pavāraṇā act—such a Pavāraṇā act should be performed” (Mahāvagga 212), the meaning is that having relinquished the three Pavāraṇā acts that should not be performed, one should perform the Pavāraṇā with the fourth Pavāraṇā act, which is permitted. He will explain a part of its classification with the words beginning, “But in whatever residence there are five…”

2635. Pubbakiccaṃ samāpetvāti –

2635. Having completed the preliminary duties:

‘‘Sammajjanī padīpo ca, udakaṃ āsanena ca;

Pavāraṇāya etāni, ‘pubbakaraṇa’nti vuccati.

“Sweeping, a lamp, and water along with a seat; for the Pavāraṇā, these are called the ‘preliminary preparations’.

‘‘Chandapārisuddhiutukkhānaṃ, bhikkhugaṇanā ca ovādo;

Pavāraṇāya etāni, ‘pubbakicca’nti vuccatī’’ti. –

“Bringing consent and purity, the declaration of the season, the counting of monks, and the exhortation; for the Pavāraṇā, these are called the ‘preliminary duties.’”

Vuttaṃ navavidhaṃ pubbakiccaṃ niṭṭhāpetvā.

Having completed the ninefold preliminary duties as stated.

Pattakalle samāniteti –

When the proper time has arrived and been established:

‘‘Pavāraṇā yāvatikā ca bhikkhū kammappattā,Sabhāgāpattiyo ca na vijjanti;

Vajjanīyā ca puggalā tasmiṃ na honti,‘Pattakalla’nti vuccatī’’ti. –

“When as many monks as are fit for the act are present for the Pavāraṇā, and there exist no common offenses, and avoidable persons are not present in that assembly, it is called the ‘proper time.’”

Vutte catubbidhe pattakalle samodhānite parisamāpite.

When the fourfold proper time, as stated, has been established and completed.

Ñattiṃ ṭhapetvāti ‘‘suṇātu me, bhante saṅgho, ajja pavāraṇā, yadi saṅghassa pattakallaṃ, saṅgho pavāreyyā’’ti (mahāva. 210) evaṃ sabbasaṅgāhikavasena ca ‘‘tevācikaṃ pavāreyyā’’ti ca dānādikaraṇena yebhuyyena rattiyā khepitāya ca rājādiantarāye sati ca tadanurūpato ‘‘dvevācikaṃ, ekavācikaṃ, samānavassikaṃ pavāreyyā’’ti ca ñattiṃ ṭhapetvā[Pg.211], tāsaṃ viseso aṭṭhakathāyaṃ dassitoyeva. Yathāha –

‘Having established the motion’ means: having established the motion such as, “Venerable sirs, may the Sangha hear me. Today is the Pavāraṇā. If it is agreeable to the Sangha, may the Sangha hold Pavāraṇā” (Mahāvagga 210); and in this way, for the entire Sangha collectively, “the Pavāraṇā should be held with three utterances”; and when, due to reasons such as giving, or the night having been mostly spent, or when there is danger from kings or other obstacles, accordingly, “the Pavāraṇā should be held with two utterances, with one utterance, or among those of the same seniority.” The distinctions among these are shown in the commentary, as it is said—

‘‘Evañhi vutte tevācikañca dvevācikañca ekavācikañca pavāretuṃ vaṭṭati, samānavassikaṃ na vaṭṭati. ‘Tevācikaṃ pavāreyyā’ti vutte pana tevācikameva vaṭṭati, aññaṃ na vaṭṭati, ‘dvevācikaṃ pavāreyyā’ti vutte dvevācikañca tevācikañca vaṭṭati, ekavācikañca samānavassikañca na vaṭṭati. ‘Ekavācikaṃ pavāreyyā’ti vutte pana ekavācikadvevācikatevācikāni vaṭṭanti, samānavassikameva na vaṭṭati. ‘Samānavassika’nti vutte sabbaṃ vaṭṭatī’’ti (mahāva. aṭṭha. 210).

“For when it is said in this way, it is allowable to hold Pavāraṇā with three utterances, two utterances, or one utterance, but the same-seniority Pavāraṇā is not allowable. If it is said, ‘Hold Pavāraṇā with three utterances,’ then only the three-utterance method is allowable; the others are not. If it is said, ‘Hold Pavāraṇā with two utterances,’ then both the two-utterance and three-utterance methods are allowable, but the one-utterance and same-seniority methods are not. If it is said, ‘Hold Pavāraṇā with one utterance,’ then the one-utterance, two-utterance, and three-utterance methods are all allowable, but the same-seniority Pavāraṇā is not. If it is said, ‘Same-seniority,’ then everything is allowable.” (Mahāvagga Aṭṭhakathā 210)

Kātabbāti therena bhikkhunā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo ‘‘saṅghaṃ, āvuso, pavāremi diṭṭhena vā…pe… tatiyampi āvuso, saṅghaṃ pavāremi diṭṭhena vā…pe… passanto paṭikarissāmī’’ti (mahāva. 210) vuttanayena kātabbā. Navakena bhikkhunā ekaṃsaṃ uttarāsaṅgaṃ karitvā…pe… tatiyampi, bhante, saṅghaṃ pavāremi diṭṭhena vā…pe… passanto paṭikarissāmīti (mahāva. 210) vuttanayena kātabbā.

It should be done by the senior monk in the manner stated (Mahāvagga 210): having arranged the upper robe over one shoulder, sat in a squatting position, and raised his joined palms, he should say thus: “Friends, I invite the Sangha concerning what has been seen, or heard, or suspected. Speak to me out of compassion; seeing it, I will make amends. For the second time... For the third time, friends, I invite the Sangha concerning what has been seen, or heard, or suspected; seeing it, I will make amends.” A junior monk should do so in the manner stated (Mahāvagga 210): having arranged the upper robe over one shoulder... “...For the third time, venerable sirs, I invite the Sangha concerning what has been seen, or heard, or suspected; seeing it, I will make amends.”

2636. Theresu pavārentesu yo pana navo, so sayaṃ yāva pavāreti, tāva ukkuṭikaṃ nisīdeyyāti yojanā.

2636. When the senior monks are holding Pavāraṇā, any junior monk should sit in a squatting position until he himself holds Pavāraṇā. This is the construction.

2637. Cattāro vā tayopi vā ekāvāse ekasīmāyaṃ vasanti ce, ñattiṃ vatvā ‘‘suṇantu me, āyasmanto, ajja pavāraṇā, yadāyasmantānaṃ pattakallaṃ, mayaṃ aññamaññaṃ pavāreyyāmā’’ti (mahāva. 216) gaṇañattiṃ ṭhapetvā pavāreyyunti yojanā.

2637. If four or three monks dwell within the same residence and boundary, having stated the motion, saying, “Venerable sirs, may the venerable sirs hear me. Today is Pavāraṇā. If it is agreeable to the venerable sirs, let us invite one another,” (Mahāva. 216) and having established the group motion, they should hold Pavāraṇā—this is the construction.

Pavāreyyunti [Pg.212] ettha therena bhikkhunā ekaṃsaṃ uttarāsaṅgaṃ katvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā te tayo vā dve vā bhikkhū evamassu vacanīyā ‘‘ahaṃ, āvuso, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā, vadantu maṃ āyasmanto anukampaṃ upādāya, passanto paṭikarissāmi. Dutiyampi…pe… tatiyampi ahaṃ, āvuso, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā, vadantu maṃ āyasmanto anukampaṃ upādāya, passanto paṭikarissāmī’’ti (mahāva. 216) pavāretabbaṃ. Navenapi ‘‘ahaṃ, bhante, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā, vadantu maṃ āyasmanto anukampaṃ upādāya, passanto paṭikarissāmi. Dutiyampi…pe… tatiyampi ahaṃ, bhante, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā, vadantu maṃ āyasmanto anukampaṃ upādāya, passanto paṭikarissāmī’’ti pavāretabbaṃ.

Here, the senior monk should invite by arranging his upper robe over one shoulder, sitting in a squatting position, raising his joined palms, and addressing those three or two monks as follows: “Friends, I invite the venerable ones concerning what has been seen, heard, or suspected. Speak to me out of compassion; seeing it, I will make amends. For the second time... For the third time, friends, I invite the venerable ones concerning what has been seen, heard, or suspected; seeing it, I will make amends.” (Mahāvagga 216). A junior monk should also invite thus: “Venerable sirs, I invite the venerable ones concerning what has been seen, heard, or suspected. Speak to me out of compassion; seeing it, I will make amends. For the second time... For the third time, venerable sirs, I invite the venerable ones concerning what has been seen, heard, or suspected; seeing it, I will make amends.”

2638. Aññamaññaṃ pavāreyyuṃ, vinā ñattiṃ duve janā. Tesu therena ‘‘ahaṃ, āvuso, āyasmantaṃ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā, vadatu maṃ āyasmā anukampaṃ upādāya, passanto paṭikarissāmi. Dutiyampi…pe… tatiyampi ahaṃ, āvuso, āyasmantaṃ pavāremi…pe… paṭikarissāmī’’ti (mahāva. 217) pavāretabbaṃ. Navenapi ‘‘ahaṃ, bhante, āyasmantaṃ pavāremi…pe… vadatu maṃ āyasmā anukampaṃ upādāya, passanto paṭikarissāmi. Dutiyampi…pe… tatiyampi ahaṃ, bhante, āyasmantaṃ pavāremi…pe… paṭikarissāmī’’ti pavāretabbaṃ.

2638. Two persons should invite each other without a motion. Among them, the elder should invite thus: “Friend, I invite the venerable one concerning what has been seen, heard, or suspected. Let the venerable one speak to me out of compassion; seeing it, I shall make amends. A second time… a third time, friend, I invite the venerable one… I shall make amends.” (Mahāva. 217). The junior should also invite thus: “Venerable sir, I invite the venerable one… let the venerable one speak to me out of compassion; seeing it, I shall make amends. A second time… a third time, venerable sir, I invite the venerable one… I shall make amends.”

Adhiṭṭheyyāti pubbakiccaṃ samāpetvā ‘‘ajja me pavāraṇā cātuddasī’’ti vā ‘‘pannarasī’’ti vā vatvā ‘‘adhiṭṭhāmī’’ti adhiṭṭheyya[Pg.213]. Yathāha ‘‘ajja me pavāraṇāti ettha sace cātuddasikā hoti, ‘ajja me pavāraṇā cātuddasī’ti, sace pannarasikā, ‘ajja me pavāraṇā pannarasī’ti evaṃ adhiṭṭhātabba’’nti (mahāva. aṭṭha. 218), iminā sabbasaṅgāhādiñattīsu ca tasmiṃ tasmiṃ divase so so vohāro kātabboti dīpitameva.

One should resolve thus: having completed the preliminary duties, one should say, “Today is my Pavāraṇā, the fourteenth,” or “the fifteenth,” and then resolve, “I resolve.” As it is said: “Here, regarding ‘Today is my Pavāraṇā,’ if it is the fourteenth, one should resolve thus: ‘Today is my Pavāraṇā, the fourteenth.’ If it is the fifteenth, one should resolve thus: ‘Today is my Pavāraṇā, the fifteenth.’” (Mahāva. Aṭṭha. 218). By this it is shown that in all-inclusive and other motions, that particular designation should be used on that particular day.

Sesā saṅghapavāraṇāti pañcahi, atirekehi vā bhikkhūhi kattabbā pavāraṇā saṅghapavāraṇā.

The remaining is the Sangha Pavāraṇā: The Pavāraṇā that should be performed by five or more bhikkhus is the Sangha Pavāraṇā.

2639. Pavāriteti paṭhamapavāraṇāya pavārite. Anāgatoti kenaci antarāyena purimikāya ca pacchimikāya ca vassūpanāyikāya vassaṃ anupagato. Avutthoti pacchimikāya upagato. Vuttañhi khuddasikkhāvaṇṇanāya ‘‘avutthoti pacchimikāya upagato apariniṭṭhitattā ‘avuttho’ti vuccatī’’ti. Pārisuddhiuposathaṃ kareyyāti yojanā. Ettha ‘‘tesaṃ santike’’ti seso.

2639. ‘Having held Pavāraṇā’ means having held the first Pavāraṇā. ‘Not arrived’ means one who has not entered the rains-residence due to some obstacle, either for the earlier or the later period. ‘Not resided’ means one who has entered the later period. For it is said in the commentary to the Khuddasikkhā: “‘Not resided’ means one who has entered the later period; because it is not completed, he is called ‘one who has not resided.’” The construction is: “should perform the purity Uposatha.” Here, “in their presence” is the remainder.

2640-1. Yasmiṃ panāvāse pañca vā cattāro vā tayo vā samaṇā vasanti, te tattha ekekassa pavāraṇaṃ haritvāna sace aññamaññaṃ pavārenti, āpatti dukkaṭanti yojanā.

In a residence where five, four, or three monks dwell, if they, having brought the Pavāraṇā of each one, then invite each other, there is an offense of wrong-doing—this is the construction.

Sesanti ‘‘adhammena samagga’’ntiādikaṃ vinicchayaṃ. Idhāti imasmiṃ pavāraṇādhikāre. Budhoti vinayadharo. Uposathe vuttanayenāti uposathavinicchaye vuttakkamena. Nayeti jāneyya.

‘The remainder’ means the determination beginning with “unrighteously harmonious.” ‘Here’ means in this section on the Pavāraṇā. ‘A wise one’ means an expert in the Vinaya. ‘In the manner stated for the Uposatha’ means according to the procedure explained in the determination of the Uposatha. ‘Should know’ means he should understand.

2642. Sampādetattano sucinti attano uposathaṃ sampādeti. Sabbaṃ sādhetīti uposathādisabbaṃ kammaṃ nipphādeti. Nattanoti attano uposathaṃ na nipphādeti.

2642. ‘One perfects one's own purity’ means one completes one's own Uposatha. ‘Accomplishes everything’ means one successfully completes all formal acts, including the Uposatha. ‘Not one's own’ means one does not complete one's own Uposatha.

2643. Tasmāti [Pg.214] yasmā attano suciṃ na sādheti, tasmā. Ubhinnanti attano ca saṅghassa ca. Kiccasiddhatthamevidhāti uposathādikammanippajjanatthaṃ idha imasmiṃ uposathakammādipakaraṇe. Pārisuddhipīti ettha pi-saddena pavāraṇā saṅgahitā. Teneva vakkhati ‘‘chandaṃ vā pārisuddhiṃ vā, gahetvā vā pavāraṇa’’nti.

2643. ‘Therefore’ means: because one does not accomplish one's own purity, therefore. ‘Of both’ means of oneself and of the Sangha. ‘For the purpose of accomplishing duties here’ means for the purpose of performing the Uposatha and other acts here, in this section on the Uposatha and other such acts. ‘Purity too’—here the word ‘too’ (pi) includes the Pavāraṇā. For that reason, it will be said: “Having taken the consent, or the purity, or the Pavāraṇā.”

Chandapārisuddhipavāraṇaṃ dentena sace sāpattiko hoti, āpattiṃ desetvā ekaṃsaṃ uttarāsaṅgaṃ katvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā chandādihārako bhikkhu vattabbo ‘‘chandaṃ dammi, chandaṃ me hara, chandaṃ me ārocehī’’ti (mahāva. 165), ‘‘pārisuddhiṃ dammi, pārisuddhiṃ me hara, pārisuddhiṃ me ārocehī’’ti (mahāva. 164), ‘‘pavāraṇaṃ dammi, pavāraṇaṃ me hara, pavāraṇaṃ me ārocehi, mamatthāya pavārehī’’ti (mahāva. 213).

When giving consent, purity, or Pavāraṇā, if one has committed an offense, one should confess the offense, arrange the upper robe over one shoulder, sit on one's heels, raise joined palms, and address the bhikkhu who conveys the consent, etc., thus: “I give consent; take my consent; announce my consent.” (Mahāva. 165). “I give purity; take my purity; announce my purity.” (Mahāva. 164). “I give Pavāraṇā; take my Pavāraṇā; announce my Pavāraṇā; hold Pavāraṇā on my behalf.” (Mahāva. 213).

2644. ‘‘Chando ekenā’’ti padacchedo. Ekena bahūnampi chando hātabbo, tathā pārisuddhi hātabbā. Pi-saddena pavāraṇā hātabbāti yojanā. Paramparāhaṭo chandoti bahūnaṃ vā ekassa vā chandādihārakassa hatthato antarā aññena gahitā chandapārisuddhipavāraṇā. Visuddhiyā na gacchati anavajjabhāvāya na pāpuṇāti biḷālasaṅkhalikachandādīnaṃ saṅghamajjhaṃ agamanena vaggabhāvakaraṇato.

2644. “Chando ekenā” (consent by one)—this is a phrase division. The consent of one or of many should be conveyed; likewise, purity should be conveyed. The word “pi” (also) indicates that Pavāraṇā should also be conveyed—this is the construction. “Paramparāhaṭo chando” (consent transmitted in succession) means the consent, purity, or Pavāraṇā taken from the hand of the conveyor of consent, etc., for one or for many, but intercepted by another in between. It does not lead to purity; it does not attain faultlessness, because the consent, etc., being like a cat’s chain, does not reach the midst of the Sangha, thereby causing a faction.

Ettha ca yathā biḷālasaṅkhalikāya paṭhamavalayaṃ dutiyavalayaṃ pāpuṇāti, na tatiyaṃ, evamimepi chandādayo dāyakena yassa dinnā, tato aññattha na gacchatīti biḷālasaṅkhalikāsadisattā ‘‘biḷālasaṅkhalikā’’ti vuttā. Biḷālasaṅkhalikāggahaṇañcettha yāsaṃ kāsañci saṅkhalikānaṃ upalakkhaṇamattanti daṭṭhabbaṃ.

Here, just as with a cat’s chain, the first link reaches the second link but not the third, so too these consents, etc., given by the giver to someone, do not go beyond that. Thus, because they resemble a cat’s chain, they are called "cat’s chain" (biḷālasaṅkhalikā). And the mention of "cat’s chain" here should be understood as merely illustrative of any kind of chain.

2645-6. Chandaṃ [Pg.215] vā pārisuddhiṃ vā pavāraṇaṃ vā gahetvā chandādihārako saṅghamappatvā sace sāmaṇerādibhāvaṃ paṭijāneyya vā vibbhameyya vā mareyya vā, taṃ sabbaṃ chandādibhāvaṃ nāhaṭaṃ hoti, saṅghaṃ patvā evaṃ siyā sāmaṇerādibhāvaṃ paṭijānanto, vibbhanto, kālakato vā bhaveyya, taṃ sabbaṃ haṭaṃ ānītaṃ hotīti yojanā.

2645-6. Having taken consent, purity, or Pavāraṇā, if the bearer of consent, etc., does not reach the Sangha and should declare himself to be a novice, etc., or should become disoriented, or should die, then all that consent, etc., is not considered as brought. Only if, having reached the Sangha, he should then declare himself to be a novice, etc., or become disoriented, or die, then all that is considered as brought and conveyed. This is the construction.

Tattha sāmaṇerādibhāvaṃ vā paṭijāneyyāti ‘‘ahaṃ sāmaṇero’’tiādinā bhūtaṃ sāmaṇerādibhāvaṃ katheyya, pacchā sāmaṇerabhūmiyaṃ patiṭṭhaheyyāti attho. Ādi-saddena antimavatthuṃ ajjhāpanno gahito.

Therein, 'or should declare himself to be a novice, etc.' means he should declare his actual status as a novice, etc., saying 'I am a novice,' and so on, and later establish himself in the status of a novice—this is the meaning. By the word 'etc.' (ādi-saddena) is included one who has incurred the final offense.

2647. Saṅghaṃ patvāti antamaso taṃtaṃkammappattassa catuvaggādisaṅghassa hatthapāsaṃ patvāti attho. Pamattoti pamādaṃ satisammosaṃ patto. Suttoti niddūpagato. Khittacittakoti yakkhādīhi vikkhepamāpāditacitto. Nārocetīti attano chandādīnaṃ āhaṭabhāvaṃ ekassāpi bhikkhuno na katheti. Sañciccāti sañcetetvā jānantoyeva anādariyo nāroceti, dukkaṭaṃ hoti.

2647. "Having reached the Sangha" means having come within arm's reach of at least a four-member Sangha qualified for that particular act—this is the meaning. "Heedless" means one who has fallen into negligence, a loss of mindfulness. "Asleep" means one who has fallen into slumber. "With distracted mind" means one whose mind has been brought to agitation by yakkhas, etc. "Does not inform" means he does not relate to even a single bhikkhu that his consent, etc., has been brought. "Deliberately" means, having intended and knowing, he disrespectfully does not inform; this is a dukkaṭa offense.

2648. Ye teti ye te bhikkhū therā vā navā vā majjhimā vā. Vipassanāti sahacariyena samathopi gayhati. Samathavipassanā ca idha taruṇāyeva adhippetā, tasmā vipassanāyuttāti ettha taruṇāhi samathavipassanāhi samannāgatāti attho. Rattindivanti accantasaṃyoge upayogavacanaṃ. Atanditāti analasā.

2648. "Those who" refers to those bhikkhus, whether elders, newly ordained, or middling. By "insight" (vipassanā), tranquility (samatha) is also included by association. And tranquility and insight are here intended as 'young' (taruṇā); therefore, 'devoted to insight' (vipassanāyuttā) here means endowed with young tranquility and insight—this is the meaning. "Day and night" (rattindivaṃ) is a term used in the sense of continuous connection. "Unwearying" (atanditā) means not lazy.

‘‘Rattindiva’’nti ettha ratti-saddena rattiyāyeva gahaṇaṃ, udāhu ekadesassāti āha ‘‘pubbarattāpararatta’’nti. Pubbā ca sā ratti cāti pubbaratti, paṭhamayāmo, aparā ca [Pg.216] sā ratti cāti apararatti, pacchimayāmo, pubbaratti ca apararatti cāti samāhāradvande samāsante a-kārapaccayaṃ katvā ‘‘pubbarattāpararatta’’nti vuttaṃ. Idhāpi accantasaṃyoge upayogavacanaṃ. Majjhimayāme kāyadarathavūpasamanatthāya supanaṃ anuññātanti taṃ vajjetvā purimapacchimayāmesu nirantarabhāvanānuyogo kātabboti dassanatthameva vuttaṃ. Vipassanā parāyanā samathavipassanāva paraṃ ayanaṃ patiṭṭhā etesanti vipassanāparāyanā, samathavipassanāya yuttapayuttā hontīti vuttaṃ hoti.

Regarding "day and night" (rattindivaṃ), does the word "night" (ratti) here refer to the entire night or only a portion? Thus, it is said: "the early and late night" (pubbarattāpararattaṃ). "Early night" (pubbaratti) is the first watch, and "late night" (apararatti) is the last watch. "Early night and late night" is a collective compound (samāhāradvanda), and after compounding, the suffix '-a' is added, resulting in "pubbarattāpararattaṃ." Here, too, it is a term used in the sense of continuous connection. Since sleeping is permitted during the middle watch for the purpose of calming bodily fatigue, this is stated to show that, avoiding that time, continuous application to meditation should be undertaken during the early and late watches. "With insight as their ultimate resort" (vipassanāparāyanā) means those for whom tranquility and insight are their supreme resort and foundation; thus, it is said that they are yoked and devoted to tranquility and insight.

2649. Laddho phāsuvihāro yehi te laddhaphāsuvihārā, tesaṃ. Phāsuvihāroti ca sukhavihārassa mūlakāraṇattā taruṇā samathavipassanā adhippetā, paṭiladdhataruṇasamathavipassanānanti attho. Siyā na parihāniti parihāni nāma evaṃ kate na bhaveyya.

2649. "Those by whom a comfortable abiding has been attained" (laddhaphāsuvihārā) refers to them. And "comfortable abiding" (phāsuvihāra) here is intended as young tranquility and insight, because it is the root cause of a pleasant abiding; thus, the meaning is: of those who have attained young tranquility and insight. "There might be no decline" (siyā na parihāni) means that decline would not occur if it is done thus.

Kattikamāsaketi cīvaramāsasaṅkhāte kattikamāse pavāraṇāya saṅgaho vuttoti yojanā. Gāthābandhavasena ‘‘saṅgāho’’ti dīgho kato, pavāraṇāsaṅgaho vuttoti attho. Yathāha –

"In the month of Kattika" (kattikamāsake): the construction is that the allowance for the Pavāraṇā is stated to be in the month of Kattika, which is reckoned as the robe month. The lengthening to "saṅgāho" is made on account of the verse composition; the meaning is that the allowance for the Pavāraṇā is stated. As it is said:

‘‘Pavāraṇāsaṅgaho ca nāmāyaṃ vissaṭṭhakammaṭṭhānānaṃ thāmagatasamathavipassanānaṃ sotāpannādīnañca na dātabbo. Taruṇasamathavipassanālābhino pana sabbe vā hontu, upaḍḍhā vā, ekapuggalo vā, ekassapi vasena dātabboyeva. Dinne pavāraṇāsaṅgahe antovasse parihārova hoti, āgantukā tesaṃ senāsanaṃ gahetuṃ na labhanti. Tehipi chinnavassehi na bhavitabbaṃ, pavāretvā pana antarāpi cārikaṃ pakkamituṃ labhantī’’ti (mahāva. aṭṭha. 241).

"This Pavāraṇā allowance should not be given to those who have abandoned their meditation subjects, to those whose tranquility and insight have attained strength, nor to stream-enterers and others. But for those who have obtained young tranquility and insight, it should be given whether they are all, or half, or a single person; it should be given even on account of a single person. Once the Pavāraṇā allowance is given, there is an exemption during the rains, and newcomers are not allowed to take their lodging. Nor should they be those who have broken the rains; but having performed the Pavāraṇā, they are allowed to depart on a journey even in between." (Mahāva. Aṭṭha. 241).

Pavāraṇāsaṅgahassa [Pg.217] dānappakāro pana pāḷito gahetabbo.

The manner of giving the Pavāraṇā allowance should, however, be taken from the Pāli canon.

Pavāraṇakkhandhakakathāvaṇṇanā.

The Explanation of the Commentary on the Chapter on the Pavāraṇā.

Cammakkhandhakakathāvaṇṇanā

The Explanation of the Commentary on the Chapter on Leather.

2650. Eḷakā ca ajā ca migā cāti viggaho. Pasūnaṃ dvande ekattanapuṃsakattassa vibhāsitattā bahuvacananiddeso. Eḷakānañca ajānañca migānaṃ rohiteṇikuruṅgānañca. Pasadā ca migamātā ca pasadamigamātā, ‘‘pasadamigamātuyā’’ti vattabbe gāthābandhavasena ‘‘pasada’’nti niggahitāgamo. Pasadamigamātuyā ca cammaṃ bhikkhuno vaṭṭatīti yojanā. ‘‘Migāna’’nti iminā gahitānamevettha vibhāgadassanaṃ ‘‘rohiteṇī’’tiādi. Rohitādayo migavibhāgavisesā.

2650. 'Sheep' (eḷakā), 'goats' (ajā), and 'deer' (migā)—this is the analysis. The plural is indicated because for a dvanda compound of animals, the singular neuter form is optional. Of sheep, goats, deer, rohiteṇī (female red deer), and kuruṅga (antelopes). 'Pasadā' (a kind of deer) and 'migamātā' (mother of deer) together form 'pasadamigamātā.' Though it should be 'pasadamigamātuyā,' here there is an insertion of 'pasada' due to metrical constraints. And the skin of the pasadamigamātā is permissible for a bhikkhu—this is the connection. By 'of deer' (migānaṃ), a classification of those very deer is shown, such as 'of rohiteṇī,' and so on. Rohita and others are specific types of deer.

2651. Etesaṃ yathāvuttasattānaṃ cammaṃ ṭhapetvā aññaṃ cammaṃ dukkaṭāpattiyā vatthubhūtanti attho. Aññanti ca –

2651. Excluding the skins of these aforementioned beings, any other skin constitutes the basis for a dukkaṭa offense—this is the meaning. And “any other” refers to—

‘‘Makkaṭo kāḷasīho ca, sarabho kadalīmigo;

Ye ca vāḷamigā honti, tesaṃ cammaṃ na vaṭṭatī’’ti. (mahāva. aṭṭha. 259) –

“The monkey, the black lion, the sarabha, the plantain deer, and whatever wild beasts there are—their hides are not permissible.” (Mahāva. Aṭṭha. 259)

Aṭṭhakathāya paṭikkhittaṃ cammamāha. Makkaṭo nāma sākhamigo. Kāḷasīho nāma mahāmukhavānarajātiko. Vāḷamigā nāma sīhabyagghādayo. Yathāha – ‘‘tattha vāḷamigāti sīhabyagghaacchataracchā, na kevalañca eteyeva, yesaṃ pana cammaṃ vaṭṭatīti vuttaṃ, te ṭhapetvā avasesā antamaso gomahiṃsassamiḷārādayopi sabbe imasmiṃ atthe ‘vāḷamigā’tveva veditabbā’’ti.

He states the skin rejected in the commentary. “Makkaṭa” is the monkey, a branch-animal. “Kāḷasīha” is of the species of large-mouthed monkey. “Vāḷamigā” are lions, tigers, and the like. As it is said: “Here, ‘vāḷamigā’ means lions, tigers, bears, and hyenas. Not only these, but excluding those whose skins are said to be permissible, all the remaining ones, even down to cows, buffaloes, horses, and mules, are all to be understood as ‘vāḷamigā’ in this context.”

Thavikā [Pg.218] ca upāhanā ca thavikopāhanaṃ. Amānusaṃ manussacammarahitaṃ sabbaṃ cammaṃ thavikopāhane vaṭṭatīti yojanā. Ettha thavikāti upāhanādikosakassa gahaṇaṃ. Yathāha ‘‘manussacammaṃ ṭhapetvā yena kenaci cammena upāhanā vaṭṭati. Upāhanākosakasatthakakosakakuñjikākosakesupi eseva nayo’’ti (mahāva. aṭṭha. 259).

“Thavikā” (bag) and “upāhanā” (footwear) form “thavikopāhanaṃ.” Any non-human skin, that is, skin other than human skin, is suitable for bags and footwear—this is the connection. Here, “thavikā” is taken to include cases for footwear, etc. As it is said: “Except for human skin, footwear made of any kind of skin is permissible. The same rule applies to cases for footwear, sheaths for knives, and cases for keys.” (Mahāva. Aṭṭha. 259).

2652. ‘‘Anujānāmi, bhikkhave, sabbapaccantimesu janapadesu guṇaṅguṇūpāhana’’nti (mahāva. 259) vacanato ‘‘vaṭṭanti majjhime dese, na guṇaṅguṇūpāhanā’’ti vuttaṃ. Majjhime deseti ‘‘puratthimāya disāya gajaṅgalaṃ nāma nigamo’’tiādinā (mahāva. 259) vuttasīmāparicchede majjhimadese. Guṇaṅguṇūpāhanāti catupaṭalato paṭṭhāya bahupaṭalā upāhanā. Yathāha – ‘‘guṇaṅguṇūpāhanāti catupaṭalato paṭṭhāya vuccatī’’ti (mahāva. aṭṭha. 245). Majjhimadese guṇaṅguṇūpāhanā na vaṭṭantīti yojanā. Antoārāmeti ettha pakaraṇato ‘‘sabbesa’’nti labbhati, gilānānamitaresañca sabbesanti attho. Sabbatthāpi cāti antoārāme, bahi cāti sabbatthāpi. Roginoti gilānassa vaṭṭantīti yojanā.

2652. Based on the statement, “I allow, monks, in all border regions, multi-layered footwear” (Mahāva. 259), it is said, “They are not permitted in the middle country, multi-layered footwear.” “In the middle country” refers to the middle country defined by the boundary stated in, “In the eastern direction, the town named Gajaṅgala,” and so on (Mahāva. 259). “Multi-layered footwear” means footwear with four or more layers. As it is said: “'Multi-layered footwear' is said of that starting from four layers” (Mahāva. Aṭṭha. 245). The construction is that multi-layered footwear is not permitted in the middle country. Regarding “inside the monastery,” from the context, “for all” is obtained, meaning for all, both the sick and the others. “And everywhere” means both inside the monastery and outside, thus everywhere. Regarding “for the sick,” the construction is that they are permitted for one who is sick.

2653. Puṭabaddhā khallakabaddhācāti paccekaṃ yojetabbaṃ. Viseso panetāsaṃ aṭṭhakathāyameva vutto ‘‘puṭabaddhāti yonakaupāhanā vuccati, yā yāvajaṅghato sabbapādaṃ paṭicchādeti. Khallakabaddhāti paṇhipidhānatthaṃ tale khallakaṃ bandhitvā katā’’ti. Pāliguṇṭhimā ca ‘‘paliguṇṭhitvā katā, yā upari pādamattameva paṭicchādeti, na jaṅgha’’nti aṭṭhakathāyaṃ dassitāva. Tūlapuṇṇāti tūlapicunā pūretvā katā.

2653. “Bound with a covering” and “bound with a patch” should be construed separately. The distinction between them is explained in the commentary itself: “‘Bound with a covering’ refers to Yonaka footwear, which covers the entire foot up to the shin. ‘Bound with a patch’ means footwear made by attaching a patch to the sole to cover the heel.” And the Pāliguṇṭhimā are shown in the commentary as “made by wrapping, which covers only the upper foot, not the shin.” “Stuffed with cotton” means made by being filled with cotton wool.

Sabbāva [Pg.219] nīlā sabbanīlā, sā ādi yāsaṃ tā sabbanīlādayo. Ādi-saddena mahānāmarattapariyantānaṃ gahaṇaṃ. Etāsaṃ sarūpaṃ aṭṭhakathāyameva vuttaṃ ‘‘nīlikā umāpupphavaṇṇā hoti, pītikā kaṇikārapupphavaṇṇā, lohitikā jayasumanapupphavaṇṇā, mañjiṭṭhikā mañjiṭṭhavaṇṇā eva, kaṇhā addāriṭṭhakavaṇṇā, mahāraṅgarattā satapadipiṭṭhivaṇṇā, mahānāmarattā sambhinnavaṇṇā hoti paṇḍupalāsavaṇṇā. Kurundiyaṃ pana ‘padumapupphavaṇṇā’ti vutta’’nti (mahāva. aṭṭha. 246). Sabbanīlādayopi cāti api-saddena nīlādivaddhikānaṃ gahaṇaṃ.

Entirely blue is ‘all-blue.’ Those of which that is the beginning are ‘the all-blue, etc.’ By the word ‘etc.,’ those up to ‘mahānāmaratta’ are included. Their forms are described in the commentary itself: “The blue ones are the color of the umā flower, the yellow ones are the color of the kaṇikāra flower, the red ones are the color of the jayasumana flower, the crimson ones are the color of mañjiṭṭha, the black ones are the color of addāriṭṭhaka, the very dark red ones are the color of a centipede’s back, and the dark nāma-red ones are a mixed color, the color of withered leaves. But in the Kurundī, it is said to be ‘the color of a lotus flower’” (Mahāva. Aṭṭha. 246). And by ‘the all-blue, etc.,’ with the word ‘and,’ those with blue borders, etc., are included.

2654. Citrāti vicitrā. Meṇḍavisāṇūpamavaddhikāti meṇḍānaṃ visāṇasadisavaddhikā, kaṇṇikaṭṭhāne meṇḍasiṅgasaṇṭhāne vaddhe yojetvā katāti attho. ‘‘Meṇḍavisāṇūpamavaddhikā’’ti idaṃ ajavisāṇūpamavaddhikānaṃ upalakkhaṇaṃ. Morassa piñchena parisibbitāti talesu vā vaddhesu vā morapiñchehi suttakasadisehi parisibbitā. Upāhanā na ca vaṭṭantīti yojanā.

2654. “Variegated” means multicolored. “With projections resembling ram’s horns” means with projections similar to a ram’s horns; the meaning is, made by attaching projections shaped like a ram’s horn at the ear-like part. “With projections resembling ram’s horns” is illustrative of those with projections resembling a goat’s horns. “Adorned with peacock feathers” means stitched around on the soles or on the projections with peacock feathers as if with threads. “Footwear is not permitted”—this is the connection.

2655. Majjārāti biḷārā. Kāḷakā rukkhakaṇṭakā. Ūlūkā pakkhibiḷālā. Sīhāti kesarasīhādayo sīhā. Uddāti catuppadajātikā. Dīpī saddalā. Ajinassāti evaṃnāmikassa. Parikkhaṭāti upāhanapariyante cīvare anuvātaṃ viya vuttappakāraṃ cammaṃ yojetvā katā.

2655. “Majjārā” means cats. “Kāḷakā” are porcupines. “Ūlūkā” are owls, the bird-cats. “Sīhā” means lions, such as the maned lion. “Uddā” means a species of quadruped. “Dīpī” means leopards. “Of ajina” means of the one so-named. “Parikkhaṭā” means made by attaching leather of the aforementioned type around the edge of the footwear, like a hem on a robe.

2656. Sace īdisā upāhanā labhanti, tāsaṃ vaḷañjanappakāraṃ dassetumāha ‘‘puṭādiṃ apanetvā’’tiādi. Puṭādiṃ sabbaso chinditvā vā apanetvā vā upāhanā dhāretabbāti yojanā. Evamakatvā laddhanīhāreneva dhārentassa dukkaṭaṃ. Yathāha – ‘‘etāsu yaṃ kiñci labhitvā sace [Pg.220] tāni khallakādīni apanetvā sakkā honti vaḷañjituṃ, vaḷañjetabbā, tesu pana sati vaḷañjantassa dukkaṭa’’nti (mahāva. aṭṭha. 246).

2656. If such footwear is obtained, to show the method of using it, it is said, “after removing the covering, etc.” The connection is: the footwear should be worn after the covering, etc., has been entirely cut off or removed. For one who wears it in the manner it was obtained without doing so, there is a dukkaṭa offense. As it is said: “If, having obtained any of these, it is possible to use them after removing the patches, etc., they should be so used; but for one who uses them while these are present, there is a dukkaṭa offense” (Mahāva. Aṭṭha. 246).

Vaṇṇabhedaṃ tathā katvāti ettha ‘‘ekadesenā’’ti seso. ‘‘Sabbaso vā’’ti āharitvā sabbaso vā ekadesena vā vaṇṇabhedaṃ katvā sabbanīlādayo upāhanā dhāretabbāti yojanā. Tathā akatvā dhārentassa dukkaṭaṃ. Yathāha ‘‘etāsu yaṃ kiñci labhitvā rajanaṃ coḷakena puñchitvā vaṇṇaṃ bhinditvā dhāretuṃ vaṭṭati. Appamattakepi bhinne vaṭṭatiyevā’’ti. Nīlavaddhikādayopi vaṇṇabhedaṃ katvā dhāretabbā.

Regarding ‘having made a color change thus,’ here ‘partially’ is the remainder. Having supplied ‘or completely,’ the connection is that footwear that is entirely blue, etc., should be worn after making a color variation completely or partially. For one who wears it without having done so, there is a dukkaṭa offense. As it is said: “Having obtained any of these, it is allowable to wear it after wiping the dye with a cloth and altering the color. Even when altered by a small amount, it is indeed allowable.” Footwear with blue borders, etc., should also be worn after altering the color.

2657. Tattha ṭhāne passāvapādukā, vaccapādukā, ācamanapādukāti tisso pādukāyo ṭhapetvā sabbāpi pādukā tālapattikādibhedā sabbāpi saṅkamanīyā pādukā dhāretuṃ na vaṭṭantīti yojanā.

2657. In that context, setting aside three types of clogs—clogs for urination, clogs for defecation, and clogs for rinsing—it is not allowable to wear any other clogs, of varieties such as those made of palm-leaf, nor any footwear suitable for walking about; this is the connection.

2658. Atikkantapamāṇaṃ uccāsayanasaññitaṃ āsandiñceva pallaṅkañca sevamānassa dukkaṭanti yojanā. Āsandī vuttalakkhaṇāva. Pallaṅkoti pādesu āharimāni vāḷarūpāni ṭhapetvā kato, ekasmiṃyeva dārumhi kaṭṭhakammavasena chinditvā katāni asaṃhārimāni tatraṭṭhāneva vāḷarūpāni yassa pādesu santi, evarūpo pallaṅko kappatīti ‘‘āharimenā’’ti imināva dīpitaṃ. ‘‘Akappiyarūpakato akappiyamañco pallaṅko’’ti hi sārasamāse vuttaṃ.

2658. For one who uses a seat or a couch, designated as a high and large bed, that exceeds the permitted measurements, there is a dukkaṭa offense; this is the connection. A seat is as previously defined. A couch is one made by attaching removable animal figures to its legs. That a couch is permissible if it has non-detachable animal figures on its legs, carved from that same piece of wood in that very spot, is indicated by the term ‘removable.’ For it is stated in the Sārasamāsa: “A couch made with an unallowable form is an unallowable bed.”

2659. Gonakanti dīghalomakamahākojavaṃ. Caturaṅgulādhikāni kira tassa lomāni, kāḷavaṇṇañca hoti. ‘‘Caturaṅgulato ūnakappamāṇalomo kojavo vaṭṭatī’’ti vadanti. Kuttakanti soḷasannaṃ nāṭakitthīnaṃ ṭhatvā naccanayoggaṃ [Pg.221] uṇṇāmayattharaṇaṃ. Cittanti bhitticchiddādikavicitraṃ uṇṇāmayattharaṇaṃ. Paṭikanti uṇṇāmayaṃ setattharaṇaṃ. Paṭalikanti ghanapupphakaṃ uṇṇāmayaṃ lohitattharaṇaṃ, yo ‘‘āmalakapatto’’tipi vuccati.

2659. The Gonaka is a great kojava with long fleece. Its fleece, it is said, is more than four finger-breadths long, and it is black in color. They say that a kojava with fleece of the allowable measure, less than four finger-breadths, is permitted. The Kuttaka is a woolen spread suitable for sixteen dancing girls to stand and dance upon. The Citta is a woolen spread with various designs, such as holes in a wall. The Paṭika is a white woolen spread. The Paṭalika is a thick, red woolen spread with floral designs, which is also called ‘āmalaka leaf.’

Ekantalominti ubhato uggatalomaṃ uṇṇāmayattharaṇaṃ. Vikatinti sīhabyagghādirūpavicitraṃ uṇṇāmayattharaṇaṃ. ‘‘Ekantalomīti ekatodasaṃ uṇṇāmayattharaṇa’’nti dīghanikā. Tūlikanti rukkhatūlalatātūlapoṭakitūlasaṅkhātānaṃ tiṇṇaṃ tūlānaṃ aññatarapuṇṇaṃ pakatitūlikaṃ. Uddalomikanti ekato uggatalomaṃ uṇṇāmayattharaṇaṃ. ‘‘Uddalomīti ubhatodasaṃ uṇṇāmayattharaṇaṃ. Ekantalomīti ekatodasaṃ uṇṇāmayattharaṇa’’nti (dī. ni. aṭṭha. 1.15) dīghanikāyaṭṭhakathāyaṃ vuttaṃ. Sārasamāse pana ‘‘uddalomīti ekato uggatapupphaṃ. Ekantalomīti ubhato uggatapuppha’’nti vuttaṃ.

The Ekantalomī is a woolen spread with fleece raised on both sides. The Vikati is a woolen spread with various designs of figures such as lions and tigers. It is stated in the Dīghanikāya: “The Ekantalomī is a woolen spread with a fringe on one side.” The Tūlika is a regular mattress filled with one of three types of cotton: tree cotton, creeper cotton, or pod cotton. The Uddalomika is a woolen spread with fleece raised on one side. It is stated in the Dīghanikāya commentary (Dī. Ni. Aṭṭha. 1.15): “The Uddalomī is a woolen spread with a fringe on both sides; the Ekantalomī is a woolen spread with a fringe on one side.” However, in the Sārasamāsa, it is said: “The Uddalomī has flowers raised on one side; the Ekantalomī has flowers raised on both sides.”

2660. Kaṭṭissanti ratanaparisibbitaṃ koseyyakaṭṭissamayaṃ paccattharaṇaṃ. ‘‘Koseyyakaṭṭissamayanti koseyyakasaṭamaya’’nti (dī. ni. ṭī. 1.15) ācariyadhammapālattherena vuttaṃ, kantitakoseyyapuṭamayanti attho. Koseyyanti ratanaparisibbitaṃ kosiyasuttamayaṃ paccattharaṇaṃ. Ratanaparisibbanarahitaṃ suddhakoseyyaṃ pana vaṭṭati.

2660. The Kaṭṭissa is a spread made of silk fabric interwoven with jewels. “Made of koseyyakaṭṭissa” means “made of silk cloth,” as stated by the elder Ācariya Dhammapāla, the meaning being “made of woven silk fabric.” The Koseyya is a spread made of silk thread interwoven with jewels. However, plain silk without being interwoven with jewels is allowable.

Dīghanikāyaṭṭhakathāyaṃ panettha ‘‘ṭhapetvā tūlikaṃ sabbāneva gonakādīni ratanaparisibbitāni na vaṭṭantī’’ti (dī. ni. aṭṭha. 1.15) vuttaṃ. Tattha ‘‘ṭhapetvā tūlika’’nti etena ratanaparisibbanarahitāpi tūlikā na vaṭṭatīti dīpeti. ‘‘Ratanaparisibbitāni na vaṭṭantī’’ti iminā pana yāni ratanaparisibbitāni, tāni bhūmattharaṇavasena yathānurūpaṃ mañcādīsu ca upanetuṃ vaṭṭatīti dīpitanti [Pg.222] veditabbaṃ. Ettha ca vinayapariyāyaṃ patvā garuke ṭhātabbattā idha vuttanayenevettha vinicchayo veditabbo. Suttantikadesanāyaṃ pana gahaṭṭhānampi vasena vuttattā nesaṃ saṅgaṇhanatthaṃ ‘‘ṭhapetvā tūlikaṃ…pe… vaṭṭantīti vutta’’nti (dī. ni. aṭṭha. 1.15) apare.

In the commentary to the Dīghanikāya, it is said here: "Except for the tūlika, all others, such as the gonaka, if interwoven with jewels, are not permissible." Here, by "except for the tūlika," it is indicated that even a tūlika without jewel interweaving is not permissible. However, by "those interwoven with jewels are not permissible," it should be understood that it is indicated that those which are interwoven with jewels are permissible to be used appropriately as floor coverings, or on beds and so forth. And here, since it pertains to the Vinaya and is a weighty matter, the judgment should be understood according to the method stated herein. However, others say that in the Suttanta teachings, since it is also stated with regard to householders, in order to include them, it is said, "Except for the tūlika... they are permissible."

Hatthiassarathattharanti hatthipiṭṭhe attharitaṃ attharaṇaṃ hatthattharaṇaṃ nāma. Assarathattharepi eseva nayo. Kadalimigapavara-paccattharaṇakampi cāti kadalimigacammaṃ nāma atthi, tena kataṃ pavarapaccattharaṇanti attho. Taṃ kira setavatthassa upari kadalimigacammaṃ pattharitvā sibbetvā karonti. Pi-saddena ajinappaveṇī gahitā. Ajinappaveṇī nāma ajinacammehi mañcapamāṇena sibbetvā katā paveṇī. Tāni kira cammāni sukhumatarāni, tasmā dupaṭṭatipaṭṭāni katvā sibbanti. Tena vuttaṃ ‘‘ajinappaveṇī’’ti.

An elephant-covering is a covering spread on an elephant's back. The same method applies to horse- and chariot-coverings. And also the excellent top-covering of kadalimiga hide: this means an excellent top-covering made from the hide of a kadalimiga deer. It is said that they make it by spreading the kadalimiga hide over white cloth and stitching it. By the particle 'pi' (also), the antelope-hide rug is included. An antelope-hide rug is a rug made by stitching together antelope hides to the size of a bed. It is said that those hides are very fine; therefore, they stitch them together in double or triple layers. Hence, it is called an 'antelope-hide rug.'

2661. Rattavitānassa heṭṭhāti kusumbhādirattassa lohitavitānassa heṭṭhā kappiyapaccattharaṇehi atthataṃ sayanāsanañca. Kasāvarattavitānassa pana heṭṭhā kappiyapaccattharaṇena atthataṃ vaṭṭati. Teneva vakkhati ‘‘heṭṭhā akappiye’’tiādi.

2661. Beneath a red canopy: this means a bed and seat spread with permissible coverings beneath a crimson canopy dyed with safflower or the like. However, beneath a canopy dyed with kasāva, it is permissible if spread with a permissible covering. For this reason, it will be stated, "beneath, if impermissible," and so forth.

Dvidhā rattūpadhānakanti sīsapasse, pādapasse cāti ubhatopasse paññattarattabibbohanavantañca sayanāsanaṃ. Idaṃ sabbaṃ akappiyaṃ paribhuñjato dukkaṭaṃ hoti. ‘‘Yaṃ pana ekameva upadhānaṃ ubhosu passesu rattaṃ vā hoti padumavaṇṇaṃ vā vicitraṃ vā, sace pamāṇayuttaṃ, vaṭṭatī’’ti (mahāva. aṭṭha. 254) aṭṭhakathāvinicchayo eteneva byatirekato vutto hoti. ‘‘Yebhuyyarattānipi dve bibbohanāni na vaṭṭantī’’ti gaṇṭhipade vuttaṃ. Teneva yebhuyyena rattavitānampi na vaṭṭatīti viññāyati.

Twofold red cushions: this means a bed or seat having red cushions arranged at both sides, that is, at the head and foot ends. Using any of this is impermissible and entails a dukkaṭa offense. However, the commentary's decision is stated by way of exclusion: "But as for a single cushion at both ends, if it is of appropriate size, it is allowable, whether it is red, lotus-colored, or variegated." The Gaṇṭhipada states: "Even two cushions that are mostly red are not allowable." From this it is understood that a canopy that is mostly red is also not allowable.

Ettha [Pg.223] ca kiñcāpi dīghanikāyaṭṭhakathāyaṃ ‘‘alohitakāni dvepi vaṭṭantiyeva, tato uttari labhitvā aññesaṃ dātabbāni, dātuṃ asakkonto mañce tiriyaṃ attharitvā upari paccattharaṇaṃ datvā nipajjitumpi labhatī’’ti (dī. ni. aṭṭha. 1.15) avisesena vuttaṃ. Senāsanakkhandhakasaṃvaṇṇanāyaṃ pana ‘‘agilānassa sīsūpadhānañca pādūpadhānañcāti dvayameva vaṭṭati, gilānassa bibbohanāni santharitvā upari paccattharaṇaṃ datvā nipajjitumpi vaṭṭatī’’ti (cūḷava. aṭṭha. 297) vuttattā gilānoyeva mañce tiriyaṃ attharitvā nipajjituṃ labhatīti veditabbaṃ.

Here, although the commentary to the Dīghanikāya states without distinction: "Even two non-red cushions are permissible. If one obtains more than that, they should be given to others. If one is unable to give them, one may spread them sideways on the bed, place a top-sheet over them, and lie down." However, in the explanation of the Senāsana Khandhaka, it is said: "For one who is not ill, only two cushions—a head-cushion and a foot-cushion—are permissible. For one who is ill, it is permissible to spread out cushions, place a top-sheet over them, and lie down." Therefore, it should be understood that only one who is ill may spread cushions sideways on the bed and lie down.

2662. Uddhaṃ setavitānampi heṭṭhā akappiye paccattharaṇe sati na vaṭṭatīti yojanā. Tasminti akappiyapaccattharaṇe.

2662. The construction is: even a white canopy above is not allowable if there is an impermissible under-covering beneath it. 'On that' means on that impermissible under-covering.

2663. ‘‘Ṭhapetvā’’ti iminā āsandādittayassa vaṭṭanākāro natthīti dīpeti. Sesaṃ sabbanti gonakādi dvidhārattūpadhānakapariyantaṃ sabbaṃ. Gihisantakanti gihīnaṃ santakaṃ tehiyeva paññattaṃ, iminā pañcasu sahadhammikesu aññatarena vā tesaṃ āṇattiyā vā paññattaṃ na vaṭṭatīti dīpeti. Labhateti nisīdituṃ labhati.

2663. By 'Except,' it is indicated that for the three items beginning with the āsandi, there is no way they are permissible. 'The rest, all,' refers to everything from the gonaka up to the twofold red cushions. 'Belonging to a householder' means that which belongs to householders and is arranged by them. This indicates that it is not permissible if arranged by any of the five co-religionists or by their command. 'One may' means one is allowed to sit.

2664. Taṃ kattha labhatīti padesaniyamaṃ dassetumāha ‘‘dhammāsane’’tiādi. Dhammāsaneti ettha aṭṭhakathāyaṃ ‘‘yadi dhammāsane saṅghikampi gonakādiṃ bhikkhūhi anāṇattā ārāmikādayo sayameva paññāpenti ceva nīharanti ca, etaṃ gihivikatanīhāraṃ nāma. Iminā gihivikatanīhārena vaṭṭatī’’ti (cūḷava. aṭṭha. 320; vi. saṅga. aṭṭha. pakiṇṇakavinicchayakathā 56 atthato samānaṃ) vuttaṃ. Bhattagge vāti vihāre nisīdāpetvā parivesanaṭṭhāne vā bhojanasālāyaṃ vā. Apisaddena gihīnaṃ gehepi tehi paññatte gonakādimhi nisīdituṃ [Pg.224] anāpattīti dīpeti. Dhammāsanādipadesaniyamanena tato aññattha gihipaññattepi tattha nisīdituṃ na vaṭṭatīti byatirekato viññāyati.

2664. To show where one may, indicating the restriction of place, he says, "at the Dhamma seat," and so forth. Regarding "at the Dhamma seat," it is said in the commentary: "If, on a Dhamma seat, even a gonaka or the like belonging to the Saṅgha is arranged and removed by monastery attendants or others themselves, without being instructed by the bhikkhus, this is called 'handling in the manner of a householder.' With this handling in the manner of a householder, it is permissible." "Or in the refectory" means in the place for being seated for serving in the monastery, or in the dining hall. By the particle 'api' (also), it is indicated that there is no offense in sitting on a gonaka or the like arranged by householders even in their own homes. By the restriction of place to the Dhamma seat and so on, it is understood by way of exclusion that it is not allowable to sit on something arranged by a householder elsewhere.

Bhūmattharaṇaketi ettha ‘‘kate’’ti seso. Tatthāti saṅghike vā gihisantake vā gonakādimhi sahadhammikehi anāṇattehi gihīhi eva bhūmattharaṇe kate. Sayitunti upari attano paccattharaṇaṃ datvā nipajjituṃ vaṭṭati. Api-saddena nisīditumpi vāti samuccinoti. ‘‘Bhūmattharaṇake’’ti iminā gihīhi eva mañcādīsu sayanatthaṃ atthate upari attano paccattharaṇaṃ datvā sayituṃ vā nisīdituṃ vā na vaṭṭatīti dīpeti.

Regarding 'on a ground-covering,' the word 'made' is to be supplied. 'Thereon' means on a gonaka or the like belonging to the Saṅgha or a householder, when a ground-covering has been made by householders themselves, without being instructed by co-religionists. 'To lie down' means it is permissible to lie down after placing one's own covering on top. By the particle 'api' (also), he includes 'or to sit.' By 'on a ground-covering,' it is indicated that if it is spread by householders on a bed or the like for the purpose of sleeping, it is not permissible to lie down or sit on it after placing one's own covering on top.

Cammakkhandhakakathāvaṇṇanā.

The Commentary on the Discourse of the Chapter on Hides.

Bhesajjakkhandhakakathāvaṇṇanā

The Commentary on the Discourse of the Chapter on Medicines.

2665. Gahapatissa bhūmi, sammutibhūmi, ussāvanantikābhūmi, gonisādibhūmīti kappiyabhūmiyo catasso hontīti vuttā bhagavatāti yojanā.

2665. The construction is: The four permissible grounds, as declared by the Blessed One, are: a householder’s ground, an agreed-upon ground, a ground within range of a proclamation, and a cow-pasture ground.

2666. Kathaṃ kappiyaṃ kattabbanti ‘‘anujānāmi, bhikkhave, catasso kappiyabhūmiyo ussāvanantikaṃ gonisādikaṃ gahapatiṃ sammuti’’nti (mahāva. 295) evaṃ catasso bhūmiyo uddharitvā tāsaṃ sāmaññalakkhaṇaṃ dassetumāha ‘‘saṅghassā’’tiādi. Saṅghassa santakaṃ vāsatthāya kataṃ gehaṃ vā bhikkhuno santakaṃ vāsatthāya kataṃ gehaṃ vāti yojanā. Kappiyaṃ kattabbanti kappiyaṭṭhānaṃ kattabbaṃ. Sahaseyyappahonakanti sabbacchannaparicchannādilakkhaṇena sahaseyyārahaṃ.

2666. How should a permissible place be made? "I allow, monks, four permissible grounds: that within range of a proclamation, a cow-pasture, a householder’s, and one agreed upon" (Mahāva. 295). Having thus set forth the four grounds, to show their common characteristic, he said, "of the Saṅgha," etc. The construction is: a dwelling belonging to the Saṅgha made for residing, or a dwelling belonging to a bhikkhu made for residing. 'A permissible place should be made' means a permissible location should be made. 'Sufficient for communal sleeping' means suitable for communal sleeping, characterized by being entirely roofed and enclosed, and so on.

2667. Idāni [Pg.225] catassopi bhūmiyo sarūpato dassetumāha ‘‘ṭhapetvā’’tiādi. Bhikkhuṃ ṭhapetvā aññehi kappiyabhūmiyā atthāya dinnaṃ vā tesaṃ santakaṃ vā yaṃ gehaṃ, idaṃ eva gahapatibhūmi nāmāti yojanā.

2667. Now, to show the four grounds in their own form, he said, "excluding," etc. The construction is: Whatever house, excluding that of a bhikkhu, is given by others for the purpose of a permissible ground, or belongs to them, this is called the householder's ground.

2668. Yā pana kuṭi saṅghena sammatā ñattidutiyāya kammavācāya, sā sammutikā nāma. Tassā sammannanakāle kammavācaṃ avatvā apalokanaṃ vā kātuṃ vaṭṭatevāti yojanā.

2668. As for the hut that is agreed upon by the Saṅgha through a formal act consisting of a motion and one proclamation, that is called an 'agreed-upon' hut. At the time of this agreement, it is allowable to make a simple announcement instead of reciting the formal act—thus is the construction.

2669-70. Paṭhamaiṭṭhakāya vā paṭhamapāsāṇassa vā paṭhamatthambhassa vā ādi-ggahaṇena paṭhamabhittipādassa vā ṭhapane paresu manussesu ukkhipitvā ṭhapentesu samantato parivāretvā ‘‘kappiyakuṭiṃ karoma, kappiyakuṭiṃ karomā’’ti abhikkhaṇaṃ vadantehi āmasitvā vā sayameva ukkhipitvā vā iṭṭhakā ṭhapeyya pāsāṇo vā thambho vā bhittipādo vā ṭhapeyya ṭhapetabbo, ayaṃ ussāvanantikā kuṭīti yojanā.

2669-70. When placing the first brick, or the first stone, or the first pillar—and by this is included the first foundation of a wall—while other people are lifting and placing it, surrounding it on all sides and repeatedly saying, 'We are making a permissible hut, we are making a permissible hut,' if one touches it or lifts it oneself, then the brick, stone, pillar, or foundation should be placed. This is called a hut within earshot of a proclamation—thus is the explanation.

2671. Iṭṭhakādipatiṭṭhānanti paṭhamiṭṭhakādīnaṃ bhūmiyaṃ patiṭṭhānaṃ. Vadatanti ‘‘kappiyakuṭiṃ karoma, kappiyakuṭiṃ karomā’’ti vadantānaṃ. Samakālaṃ tu vaṭṭatīti ekakālaṃ vaṭṭati, iminā ‘‘sace hi aniṭṭhite vacane thambho patiṭṭhāti, appatiṭṭhite vā tasmiṃ vacanaṃ niṭṭhāti, akatā hoti kappiyakuṭī’’ti (mahāva. aṭṭha. 295) aṭṭhakathāvinicchayo sūcito.

2671. 'The placing of bricks, etc.' means the placing of the first brick, etc., on the ground. 'While saying' refers to those who are saying, 'We are making a permissible hut, we are making a permissible hut.' 'At the same time it is valid' means it is valid at one time; by this, the commentary's decision is indicated: 'If the pillar is placed before the statement is finished, or if the statement is finished before the pillar is placed, the permissible hut is not made' (Mahāva. Aṭṭha. 295).

2672. Ārāmo sakalo aparikkhitto vā yebhuyyato aparikkhitto vāti duvidhopi viññūhi vinayadharehi [Pg.226] ‘‘gonisādī’’ti vuccati. Pavesanivāraṇābhāvena paviṭṭhānaṃ gunnaṃ nisajjāyogato tathā vuccatīti yojanā.

2672. A monastery that is entirely unenclosed, or mostly unenclosed—both types are called a 'cow-pen' by the wise who uphold the Vinaya. It is so called because, due to the absence of a barrier to entry, it is suitable for cattle that have entered to sit down—thus is the explanation.

2673. Payojanaṃ dassetumāha ‘‘ettha pakkañcā’’tiādi. Āmisanti purimakālikadvayaṃ. ‘‘Āmisa’’nti iminā nirāmisaṃ itarakālikadvayaṃ akappiyakuṭiyaṃ vutthampi pakkampi kappatīti dīpeti.

2673. To show the purpose, he said, 'Here, cooked food,' etc. 'Āmisa' refers to the two earlier time-limited items. By this 'āmisa', he indicates that the other two time-limited items, which are without material substance (nirāmisa), are allowable even when stored and cooked in an unallowable hut.

2674-5. Imā kappiyakuṭiyo kadā jahitavatthukā hontīti āha ‘‘ussāvanantikā yā sā’’tiādi. Yā ussāvanantikā yesu thambhādīsu adhiṭṭhitā, sā tesu thambhādīsu apanītesu tadaññesupi thambhādīsu tiṭṭhatīti yojanā.

2674-75. When do these permissible huts become abandoned as to their basis? He said, 'That which is within earshot of a proclamation,' etc. That hut within earshot of a proclamation, which is established on certain pillars and so on, remains so even when those pillars are removed and it stands on other pillars and so on—thus is the explanation.

Sabbesu thambhādīsu apanītesu sā jahitavatthukā siyāti yojanā. Gonisādikuṭi parikkhittā vatiādīhi jahitavatthukā siyā. Parikkhittāti ca ‘‘ārāmo pana upaḍḍhaparikkhittopi bahutaraṃ parikkhittopi parikkhittoyeva nāmā’’ti (mahāva. aṭṭha. 295) kurundimahāpaccariyādīsu vuttattā na kevalaṃ sabbaparikkhittāva, upaḍḍhaparikkhittāpi yebhuyyaparikkhittāpi gahetabbā.

When all the pillars, etc., are removed, it would be one with relinquished grounds—thus is the explanation. A cow-pen hut, if enclosed by walls, etc., would be one with relinquished grounds. And 'enclosed' should be understood, as stated in the Kurundimahāpaccarī and other texts (Mahāva. Aṭṭha. 295): 'But a monastery, even half-enclosed or mostly enclosed, is still called 'enclosed.'' Therefore, not only fully enclosed areas, but also half-enclosed or mostly enclosed ones should be taken.

Sesāti gahapatisammutikuṭiyo. Chadananāsato jahitavatthukā siyunti yojanā. Chadananāsatoti ettha ‘‘gopānasimattaṃ ṭhapetvā’’ti seso. Sace gopānasīnaṃ upari ekampi pakkhapāsamaṇḍalaṃ atthi, rakkhati. Yatra panimā catassopi kappiyabhūmiyo natthi, tattha kiṃ kātabbaṃ? Anupasampannassa datvā tassa santakaṃ katvā paribhuñjitabbaṃ.

The rest refers to householders' huts and agreed-upon huts. They would be ones with relinquished grounds due to the destruction of the roof—thus is the explanation. Regarding 'destruction of the roof,' the phrase 'except for the ridgepole' is understood. If even one rafter or roof section remains above the ridgepole, it is still protected. But where none of these four permissible grounds exists, what should be done? It should be given to a non-ordained person, made their property, and then used.

2676. Bhikkhuṃ [Pg.227] ṭhapetvā aññesaṃ hatthato paṭiggaho ca tesaṃ sannidhi ca tesaṃ antovutthañca bhikkhussa vaṭṭatīti yojanā.

2676. Receiving from the hand of others besides a bhikkhu, and their storing, and their dwelling inside, are allowable for a bhikkhu—thus is the explanation.

2677. Bhikkhussa santakaṃ saṅghikampi vā akappiyabhūmiyaṃ sahaseyyappahonake gehe antovutthañca antopakkañca bhikkhussa na vaṭṭati. Bhikkhuniyā santakaṃ saṅghikampi vā akappiyabhūmiyaṃ sahaseyyappahonake gehe antovutthañca antopakkañca bhikkhuniyā na vaṭṭatīti evaṃ ubhinnaṃ bhikkhubhikkhunīnaṃ na vaṭṭatīti yojanā.

2677. A monk's property, or even communal property, in an unallowable area or in a house sufficient for co-sleeping—storing inside and cooking inside are not allowable for a monk. Likewise, a nun's property, or even communal property, in an unallowable area or in a house sufficient for co-sleeping—storing inside and cooking inside are not allowable for a nun. Thus, for both monks and nuns, it is not allowable—thus is the explanation.

2678. Akappakuṭiyāti akappiyakuṭiyā, ‘‘akappiyabhūmiyaṃ sahaseyyappahonake gehe’’ti aṭṭhakathāyaṃ vuttāya akappiyabhūmiyāti attho. Ādi-saddena navanītatelamadhuphāṇitānaṃ gahaṇaṃ.

2678. 'In an unallowable hut' (`akappakuṭiyā`) means in an unallowable hut (`akappiyakuṭiyā`); the meaning is 'unallowable ground' (`akappiyabhūmi`), which is mentioned in the commentary as: 'in an unallowable ground or in a house sufficient for co-sleeping.' By the word 'etc.', fresh butter, oil, honey, and molasses are included.

2679. Teheva antovutthehi sappiādīhi sattāhakālikehi saha bhikkhunā pakkaṃ taṃ yāvajīvikaṃ nirāmisaṃ sattāhaṃ paribhuñjituṃ vaṭṭatevāti yojanā.

2679. It is indeed allowable for a bhikkhu to consume for seven days that lifelong, non-flesh food, cooked together with those same seven-day items such as ghee that were stored inside—thus is the explanation.

2680. Pakkaṃ sāmaṃpakkaṃ taṃ yāvajīvikaṃ sace āmisasaṃsaṭṭhaṃ paribhuñjati, antovutthañca bhuñjati, kiñca bhiyyo sāmaṃpakkañca bhuñjatīti yojanā. Yāvajīvikassa āmisasaṃsaṭṭhassa āmisagatikattā ‘‘antovuttha’’nti vuttaṃ.

2680. If one consumes that lifelong food—cooked, self-cooked, and mixed with flesh—one thereby consumes what is stored inside and, moreover, what is self-cooked—thus is the explanation. The term 'stored inside' is used because lifelong food mixed with flesh takes on the nature of flesh.

2682. Udakaṃ na hoti kālikaṃ catūsu kālikesu asaṅgahitattā.

2682. Water is not a time-limited item because it is not included among the four time-limited items.

2683. Tikālikā yāvakālikā yāmakālikā sattāhakālikāti tayo kālikā paṭiggahavaseneva attano [Pg.228] attano kālaṃ atikkamitvā bhuttā dosakarā honti, tatiyaṃ sattāhātikkame nissaggiyapācittiyavatthuttā abhuttampi dosakaranti yojanā.

2683. The three time-limited items—those lasting until noon, those lasting for a watch of the night, and those lasting for seven days—become faulty if eaten after their respective time limits have passed since acceptance. The third, the seven-day item, if it exceeds its time limit, becomes grounds for an offense entailing forfeiture, even if not eaten—thus is the explanation.

‘‘Bhuttā dosakarā’’ti iminā purimakālikadvayaṃ paṭiggahetvā kālātikkamanamattena āpattiyā kāraṇaṃ na hoti, bhuttameva hoti. Sattāhakālikaṃ kālātikkamena aparibhuttampi āpattiyā kāraṇaṃ hotīti dīpeti. Tesu sattāhakālikeyeva visesaṃ dassetumāha ‘‘abhuttaṃ tatiyampi cā’’ti. Ca-saddo tu-saddatthe. Yāvajīvikaṃ pana paṭiggahetvā yāvajīvaṃ paribhuñjiyamānaṃ itarakālikasaṃsaggaṃ vinā dosakaraṃ na hotīti na gahitaṃ.

By the phrase 'if eaten, they become faulty,' it is indicated that for the first two time-limited items, merely exceeding the time after acceptance does not constitute an offense; only eating them does. It is shown that for the seven-day item, even if unconsumed, exceeding the time becomes grounds for an offense. To highlight the distinction specifically for the seven-day item, it is stated, 'and even the third, if unconsumed.' The word 'ca' here has the meaning of 'but.' As for the lifelong item, since, once accepted, it does not become faulty if consumed for life without being mixed with other time-limited items, it is not included here.

2684. Ambādayo saddā rukkhānaṃ nāmabhūtā taṃtaṃphalepi vattamānā idha upacāravasena tajje pānake vuttā, tenevāha ‘‘pānakaṃ mata’’nti. Cocaṃ aṭṭhikakadalipānaṃ. Mocaṃ itarakadalipānaṃ. Madhūti muddikaphalānaṃ rasaṃ. Muddikāti sītodake madditānaṃ muddikaphalānaṃ pānaṃ. ‘‘Sālūkapānanti rattuppalanīluppalādīnaṃ sālūke madditvā katapāna’’nti pāḷiyaṃ, aṭṭhakathāya (mahāva. aṭṭha. 300) ca sālūka-saddassa dīghavasena saṃyogadassanato ‘‘sālu phārusakañcā’’ti gāthābandhavasena rasso kato.

2684. The words 'amba' (mango) and so on, which are names of trees and also refer to their respective fruits, are here used figuratively to denote drinks produced from them. Therefore, it is said, 'it is considered a drink.' Coca is a drink made from bananas with seeds. Moca is a drink made from other bananas. Madhu is the juice of grapes. Muddikā is a drink made from grapes crushed in cold water. 'Sālūkapāna' means 'a drink made by crushing the edible roots of red and blue lotuses, etc.,' as mentioned in the Pāḷi and the commentary (Mahāva. Aṭṭha. 300); and because the word 'sālūka' has a long vowel and a conjunct consonant, it is shortened for the sake of the verse meter, as in 'sālu phārusakañcā.'

Sālūkaṃ kumuduppalānaṃ phalarasaṃ. Khuddasikkhāvaṇṇanāyaṃ pana ‘‘sālūkapānaṃ nāma rattuppalanīluppalādīnaṃ kiñjakkhareṇūhi katapāna’’nti vuttaṃ. ‘‘Phārusaka’ntiādīsu eko rukkho’’ti gaṇṭhipade vuttaṃ. Tassa phalaraso phārusakaṃ nāma. Etesaṃ aṭṭhannaṃ phalānaṃ raso udakasambhinno vaṭṭati, sītudake maddito pasanno nikkasaṭova vaṭṭati, udakena pana asambhinno raso yāvakāliko.

Sālūka is the fruit-juice of white and blue water lilies. In the commentary to the Khuddasikkhā, however, it is said: 'Sālūkapāna is a drink made from the pollen of red and blue lotuses, etc.' In the gloss, it is said: 'In “phārusaka,” etc., it refers to a certain tree.' The juice of its fruit is called phārusaka. The juice of these eight fruits, mixed with water, is allowable. Crushed in cold water, clarified, and with the dregs removed, it is allowable. But the juice not mixed with water is an item allowable only until noon.

2685. Phalanti [Pg.229] ambādiphalaṃ. Savatthukapaṭiggahoti pānavatthukānaṃ phalānaṃ paṭiggaho. Vasati ettha pānanti vatthu, phalaṃ, vatthunā saha vaṭṭatīti savatthukaṃ, pānaṃ, savatthukassa paṭiggaho savatthukapaṭiggaho. Savatthukassa paṭiggahaṃ nāma vatthupaṭiggahaṇamevāti katvā vuttaṃ ‘‘pānavatthukānaṃ phalānaṃ paṭiggaho’’ti.

2685. 'Phalaṃ' refers to fruits like the mango. 'Savatthukapaṭiggaho' means the acceptance of fruits that are the basis for drinks. The basis (`vatthu`) is that in which the drink resides (`vasati`), which is the fruit. The drink is 'with a basis' (`savatthukaṃ`) because it is allowable together with the basis. The acceptance of that which has a basis is `savatthukapaṭiggaho`. Since the acceptance of what has a basis is simply the acceptance of the basis itself, it is said, 'the acceptance of fruits that are the basis for drinks.'

2686. ‘‘Sukoṭṭetvā’’ti vuccamānattā ‘‘ambapakka’’nti āmakameva ambaphalaṃ vuccati. Udaketi sītodake. Parissavaṃ parissāvitaṃ. Katvāti madhuādīhi abhisaṅkharitvā. Yathāha – ‘‘tadahupaṭiggahitehi madhusakkarakappūrādīhi yojetvā kātabba’’nti (mahāva. aṭṭha. 300). Pātuṃ vaṭṭatīti ettha vinicchayo ‘‘evaṃ kataṃ purebhattameva kappati, anupasampannehi kataṃ labhitvā pana purebhattaṃ paṭiggahitaṃ purebhattaṃ sāmisaparibhogenāpi vaṭṭati, pacchābhattaṃ nirāmisaparibhogena yāva aruṇuggamanā vaṭṭatiyeva. Esa nayo sabbapānesū’’ti aṭṭhakathāyaṃ vutto.

2686. Because it is said 'sukoṭṭetvā' ('well crushed'), the term 'ambapakka' refers to the unripe mango fruit. 'Udake' means in cool water. 'Parissavaṃ' means strained. 'Katvā' means having prepared with honey and so on. As it is said: 'It should be prepared by mixing with honey, sugar, camphor, etc., received on that very day' (Mahāva. Aṭṭha. 300). Regarding 'Pātuṃ vaṭṭati' ('It is allowable to drink'), here the determination is: 'Thus prepared, it is allowable only before the meal. However, having obtained what is prepared by the unordained, and having received it before the meal, it is allowable even with solid food before the meal. After the meal, it is allowable without solid food until sunrise. This is the method for all drinks,' as stated in the commentary.

2687. Sesapānakesupīti jambupānakādīsupi.

2687. 'Sesapānakesupi' means also among the remaining drinks, such as jambu juice and so on.

2688. Ucchuraso antogadhattā idha vutto, na pana yāmakālikattā, so pana sattāhakālikoyeva.

2688. Sugarcane juice is mentioned here because it is included among juices, not because it is a yāmakālika. That, however, is only a sattāhakālika.

2689. Madhukassa rasanti madhukapupphassa rasaṃ. Ettha madhukapuppharaso aggipāko vā hotu ādiccapāko vā, pacchābhattaṃ na vaṭṭati. Purebhattampi yaṃ pānaṃ gahetvā majjaṃ karonti, so ādito paṭṭhāya na vaṭṭati. Madhukapupphaṃ pana allaṃ vā sukkhaṃ vā bhajjitaṃ vā tena kataphāṇitaṃ vā yato paṭṭhāya majjaṃ na karonti, taṃ sabbaṃ purebhattaṃ vaṭṭati.

2689. 'Madhukassa rasaṃ' means the juice of madhuka flowers. Here, whether the juice of madhuka flowers is cooked by fire or by the sun, it is not allowable after the meal. Even that drink which, when taken before the meal, is used to make intoxicants, is not allowable from the very beginning. However, madhuka flowers—whether fresh, dried, or roasted—or treacle made from them, from which intoxicants are not made, all that is allowable before the meal.

Pakkaḍākarasanti [Pg.230] pakkassa yāvakālikassa rasaṃ. Sabbo pattaraso yāmakāliko vuttoti yojanā. Aṭṭhakathāyaṃ ‘‘yāvakālikapattānañhi purebhattaṃyeva raso kappatī’’ti (mahāva. aṭṭha. 300) imameva sandhāya vuttaṃ.

'Pakkaḍākarasaṃ' means the juice of a ripe yāvakālika. The interpretation is that all leaf juices are said to be yāmakālika. In the commentary, it is said with reference to this very point: 'For leaves that are yāvakālika, the juice is allowable only before the meal' (Mahāva. Aṭṭha. 300).

2690. Sānulomānaṃ sattannaṃ dhaññānaṃ phalajaṃ rasaṃ ṭhapetvā sabbo phalajo raso vikāle yāmasaññite anulomato paribhuñjituṃ anuññātoti yojanā.

2690. The interpretation is: excluding the fruit juice of the seven conforming grains, all other fruit juices are permitted to be consumed at the improper time, designated as a watch, in accordance with the rule.

2691. Yāvakālikapattānaṃ sītudake madditvā kato rasopi apakko, ādiccapākopi vikāle pana vaṭṭatīti yojanā.

2691. The interpretation is: for leaves that are yāvakālika, juice made by crushing them in cool water, whether uncooked or sun-cooked, is allowable at the improper time.

2692-3. Sattadhaññānulomāni sarūpato dassetumāha ‘‘tālañcanāḷikerañcā’’tiādi. Aparaṇṇaṃ muggādi. ‘‘Sattadhaññānulomika’’nti iminā etesaṃ raso yāvakāliko yāmakālasaṅkhāte vikāle paribhuñjituṃ na vaṭṭatīti dasseti.

2692-3. To show the seven conforming grains in their true form, he said, 'Tāla, coconut, etc.' Other pulses are mung beans and so on. By 'sattadhaññānulomika' (conforming to the seven grains), it is shown that their juice, being a yāvakālika, is not allowable to consume at the improper time, which is reckoned as a watch.

2695. Evamādīnaṃ khuddakānaṃ phalānaṃ raso pana aṭṭhapānānulomattā anulomike yāmakālikānulomike niddiṭṭho kathitoti yojanā.

2695. The interpretation is: however, the juice of these and other small fruits, because it is in accordance with the eight drinks, is said to be specified as allowable in accordance with the rule for yāmakālikas.

2696. Idha imasmiṃ loke sānulomassa dhaññassa phalajaṃ rasaṃ ṭhapetvā ayāmakāliko añño phalaraso natthīti yojanā, sabbo yāmakālikoyevāti dīpeti.

2696. The interpretation is: here in this world, excluding the fruit juice of a conforming grain, there is no other fruit juice that is not a yāmakālika; it clarifies that all are indeed yāmakālika.

Bhesajjakkhandhakakathāvaṇṇanā.

The Commentary on the Chapter on Medicines.

Kathinakkhandhakakathāvaṇṇanā

The Commentary on the Chapter on Kathina.

2697. Vutthavassānaṃ [Pg.231] purimikāya vassaṃ upagantvā yāva mahāpavāraṇā, tāva ratticchedaṃ akatvā vutthavassānaṃ bhikkhūnaṃ ekassa vā dvinnaṃ tiṇṇaṃ catunnaṃ pañcannaṃ atirekānaṃ vā bhikkhūnaṃ pañcannaṃ ānisaṃsānaṃ vakkhamānānaṃ anāmantacārādīnaṃ pañcannaṃ ānisaṃsānaṃ paṭilābhakāraṇā munipuṅgavo sabbesaṃ agārikādimunīnaṃ sakalaguṇagaṇehi uttamo bhagavā kathinatthāraṃ ‘‘anujānāmi, bhikkhave, vassaṃvutthānaṃ bhikkhūnaṃ kathinaṃ attharitu’’nti (mahāva. 306) abrvi kathesīti yojanā.

2697. The interpretation is: for the monks who have completed the rains residence—having entered the rains in the early period and without having broken the continuity of nights until the great Pavāraṇā—for the sake of obtaining the five benefits which will be spoken of—the wandering without invitation and so on—for one, two, three, four, five, or more monks who have completed the rains residence, the Blessed One, the foremost of sages, supreme among all sages beginning with householders by virtue of all his excellent qualities, explained and declared the spreading of the Kathina, saying: 'Monks, I allow monks who have completed the rains residence to spread the Kathina' (Mahāvagga 306).

Etthāyaṃ vinicchayo – ‘‘kathinatthāraṃ ke labhanti, ke na labhantīti? Gaṇanavasena tāva pacchimakoṭiyā pañca janā labhanti, uddhaṃ satasahassampi, pañcannaṃ heṭṭhā na labhantī’’ti (mahāva. aṭṭha. 306) idaṃ aṭṭhakathāya atthārakassa bhikkhuno saṅghassa kathinadussadānakammaṃ sandhāya vuttaṃ. ‘‘Vutthavassavasena purimikāya vassaṃ upagantvā paṭhamapavāraṇāya pavāritā labhanti, chinnavassā vā pacchimikāya upagatā vā na labhanti. Aññasmiṃ vihāre vutthavassāpi na labhantīti mahāpaccariyaṃ vutta’’nti (mahāva. aṭṭha. 306) idaṃ aṭṭhakathāya ānisaṃsalābhaṃ sandhāya vuttaṃ, na kammaṃ.

Here is the determination: 'Who obtains the spreading of the Kathina, and who does not? In terms of counting, at the lowest limit five persons obtain it, and upwards even a hundred thousand, but those below five do not' (Mahāva. Aṭṭha. 306). This statement in the commentary is said with reference to the formal act of the Sangha in giving the Kathina cloth to the monk who is to spread it. 'In terms of having completed the rains residence, those who have entered the rains in the early period and have performed Pavāraṇā at the first Pavāraṇā obtain it, but those whose rains residence is broken or who have entered in the late period do not. Even those who have completed the rains residence in another monastery do not obtain it—this is stated in the Mahāpaccariya' (Mahāva. Aṭṭha. 306). This statement in the commentary refers to the obtaining of benefits, not the formal act.

Idāni tadubhayaṃ vibhajitvā dasseti –

Now he shows this twofold distinction:

‘‘Purimikāya upagatānaṃ pana sabbe gaṇapūrakā honti, ānisaṃsaṃ na labhanti, ānisaṃso itaresaṃyeva hoti. Sace purimikāya upagatā cattāro vā honti, tayo vā dve vā eko vā, itare gaṇapūrake katvā kathinaṃ attharitabbaṃ. Atha cattāro bhikkhū upagatā, eko paripuṇṇavasso sāmaṇero, so ce pacchimikāya upasampajjati, gaṇapūrako ceva hoti, ānisaṃsañca labhati[Pg.232]. Tayo bhikkhū dve sāmaṇerā, dve bhikkhū tayo sāmaṇerā, eko bhikkhu cattāro sāmaṇerāti etthāpi eseva nayo. Sace purimikāya upagatā kathinatthārakusalā na honti, atthārakusalā khandhakabhāṇakattherā pariyesitvā ānetabbā, kammavācaṃ sāvetvā kathinaṃ attharāpetvā dānañca bhuñjitvā gamissanti, ānisaṃso pana itaresaṃyeva hotī’’ti (mahāva. aṭṭha. 306).

'However, for those who entered for the early rains, all others may serve to complete the quorum, but they do not obtain the benefits; the benefits belong only to the former. If those who entered for the early rains are four, three, two, or one, then the Kathina should be spread by making the others complete the quorum. Suppose four monks have entered, and there is a novice who has completed a full rains residence; if he receives full ordination in the later period, he both completes the quorum and obtains the benefits. If there are three monks and two novices, two monks and three novices, or one monk and four novices, the same principle applies here also. If those who entered for the early rains are not skilled in spreading the Kathina, then elders skilled in spreading and reciters of the Khandhakas should be sought out and brought. After the formal announcement is recited and the Kathina is caused to be spread, and they have partaken of the donation, they may depart. But the benefits belong only to the others (i.e., the resident monks)' (Mahāva. Aṭṭha. 306).

Kathinaṃ kena dinnaṃ vaṭṭatīti? Yena kenaci devena vā manussena vā pañcannaṃ vā sahadhammikānaṃ aññatarena dinnaṃ vaṭṭati. Kathinadāyakassa vattaṃ atthi, sace so taṃ ajānanto pucchati ‘‘bhante, kathaṃ kathinaṃ dātabba’’nti, tassa evaṃ ācikkhitabbaṃ ‘‘tiṇṇaṃ cīvarānaṃ aññatarappahonakaṃ sūriyuggamanasamaye vatthaṃ ‘kathinacīvaraṃ demā’ti dātuṃ vaṭṭati, tassa parikammatthaṃ ettakā nāma sūciyo, ettakaṃ suttaṃ, ettakaṃ rajanaṃ, parikammaṃ karontānaṃ ettakānaṃ bhikkhūnaṃ yāgubhattañca dātuṃ vaṭṭatī’’ti.

By whom is the Kathina allowable to be given? It is allowable to be given by any deva or human, or by any one of the five fellow Dhamma-practitioners. There is a duty for the Kathina donor. If he, not knowing it, asks, 'Venerable sir, how should the Kathina be given?', he should be instructed thus: 'It is allowable to give a cloth suitable for any of the three robes at sunrise, saying, “We give this Kathina robe.” For its preparation, such and such needles, such and such thread, and such and such dye may be provided. It is also allowable to offer rice gruel and meals to the monks who are preparing it.'

Kathinatthārakenāpi dhammena samena uppannaṃ kathinaṃ attharantena vattaṃ jānitabbaṃ. Tantavāyagehato hi ābhatasantāneneva khalimakkhitasāṭakopi na vaṭṭati, malīnasāṭakopi na vaṭṭati, tasmā kathinatthārasāṭakaṃ labhitvā suddhaṃ dhovitvā sūciādīni cīvarakammūpakaraṇāni sajjetvā bahūhi bhikkhūhi saddhiṃ tadaheva sibbitvā niṭṭhitasūcikammaṃ rajitvā kappabinduṃ datvā kathinaṃ attharitabbaṃ. Sace tasmiṃ anatthateyeva añño kathinasāṭakaṃ attharitabbakaṃ āharati, aññāni ca bahūni kathinānisaṃsavatthāni deti, yo [Pg.233] ānisaṃsaṃ bahuṃ deti, tassa santakeneva attharitabbaṃ. Itaro yathā tathā ovaditvā saññāpetabbo.

The proper procedure should also be known by the one who spreads the Kathina that has arisen in accordance with the Dhamma and equitably. For indeed, a cloth brought directly from a weaver's house, even if smeared with chaff, is not allowable, nor is a soiled cloth allowable. Therefore, having obtained the Kathina-spreading cloth, it should be thoroughly washed, the needle and other requisites for robe-making prepared, and on that very day, it should be sewn together with many monks. After the needlework is completed, it should be dyed, marked with the kappabindu, and then the Kathina should be spread. If, while it is not yet spread, another brings a Kathina cloth to be spread and gives many other cloths for the Kathina benefits, the cloth of the one who gives more benefits should be spread. The other should be advised and satisfied in one way or another.

Kathinaṃ pana kena attharitabbaṃ? Yassa saṅgho kathinacīvaraṃ deti. Saṅghena pana kassa dātabbaṃ? Yo jiṇṇacīvaro hoti. Sace bahū jiṇṇacīvarā honti, vuḍḍhassa dātabbaṃ. Vuḍḍhesupi yo mahāparivāro tadaheva cīvaraṃ katvā attharituṃ sakkoti, tassa dātabbaṃ. Sace vuḍḍho na sakkoti, navakataro sakkoti, tassa dātabbaṃ. Api ca saṅghena mahātherassa saṅgahaṃ kātuṃ vaṭṭati, tasmā ‘‘tumhe, bhante, gaṇhatha, mayaṃ katvā dassāmā’’ti vattabbaṃ.

By whom, then, should the Kathina be spread? By him to whom the Sangha gives the Kathina robe. And to whom should the Sangha give it? To one who has worn-out robes. If there are many with worn-out robes, it should be given to the senior monk. Even among the senior monks, if one has a large following and can prepare and spread the robe on that very day, it should be given to him. If the senior monk is unable, but a more junior one is capable, it should be given to him. Moreover, it is fitting for the Sangha to show consideration for the great elder; therefore, he should be told, 'Venerable sir, please accept it; we will prepare it and give it to you.'

Tīsu cīvaresu yaṃ jiṇṇaṃ hoti, tadatthāya dātabbaṃ. Pakatiyā dupaṭṭacīvarassa dupaṭṭatthāyeva dātabbaṃ. Sacepissa ekapaṭṭacīvaraṃ ghanaṃ hoti, kathinasāṭako ca pelavo, sāruppatthāya dupaṭṭappahonakameva dātabbaṃ. ‘‘Ahaṃ alabhanto ekapaṭṭaṃ pārupāmī’’ti vadantassāpi dupaṭṭaṃ dātuṃ vaṭṭati. Yo pana lobhapakatiko hoti, tassa na dātabbaṃ. Tenāpi kathinaṃ attharitvā ‘‘pacchā visibbitvā dve cīvarāni karissāmī’’ti na gahetabbaṃ.

Among the three robes, it should be given for the purpose of replacing whichever is worn out. Normally, for a double-layered robe, it should be given specifically for the purpose of a double-layered robe. If his single-layered robe is thick, and the Kathina cloth is thin, then for the sake of suitability, what is sufficient for a double-layered robe should be given. Even to one who says, 'If I do not obtain one, I will wear a single-layered robe,' it is allowable to give a double-layered robe. However, it should not be given to one who is of a greedy nature. And he should not take it, having spread the Kathina, thinking, 'Later I will unpick it and make two robes.'

Yassa pana diyyati, tassa –

Now, as for the one to whom it is given—

‘‘Suṇātu me, bhante saṅgho, idaṃ saṅghassa kathinadussaṃ uppannaṃ, yadi saṅghassa pattakallaṃ, saṅgho imaṃ kathinadussaṃ itthannāmassa bhikkhuno dadeyya kathinaṃ attharituṃ, esā ñatti.

‘Venerable sirs, may the Sangha hear me. This Kathina cloth has arisen for the Sangha. If it is suitable for the Sangha, may the Sangha give this Kathina cloth to the monk named so-and-so to spread the Kathina. This is the motion.’

‘‘Suṇātu me, bhante saṅgho, idaṃ saṅghassa kathinadussaṃ uppannaṃ, saṅgho imaṃ kathinadussaṃ itthannāmassa bhikkhuno deti kathinaṃ attharituṃ, yassāyasmato khamati [Pg.234] imassa kathinadussassa itthannāmassa bhikkhuno dānaṃ kathinaṃ attharituṃ, so tuṇhassa, yassa nakkhamati, so bhāseyya.

‘Venerable sirs, may the Sangha hear me. This Kathina cloth has arisen for the Sangha. The Sangha gives this Kathina cloth to the monk named so-and-so for spreading the Kathina. To whichever venerable one the giving of this Kathina cloth to the monk named so-and-so for spreading the Kathina is agreeable, let him remain silent. Whoever does not agree should speak.’

‘‘Dinnaṃ idaṃ saṅghena kathinadussaṃ itthannāmassa bhikkhuno kathinaṃ attharituṃ, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti (mahāva. 307) –

‘This Kathina cloth has been given by the Sangha to the monk named so-and-so for spreading the Kathina. It is agreeable to the Sangha, therefore it is silent. Thus I hold it.’ (Mahāvagga 307)

Evaṃ ñattidutiyāya kammavācāya dātabbanti evaṃ dinnaṃ.

Thus, it should be given by means of a formal act consisting of a motion and one announcement. Thus it is given.

2698-9. Na ullikhitamattādi-catuvīsativajjitanti pāḷiyaṃ āgatehi ‘‘na ullikhitamattena atthataṃ hoti kathina’’nti (mahāva. 308) ullikhitamattādīhi catuvīsatiyā ākārehi vajjitaṃ. Cīvaranti ‘‘ahatena atthataṃ hoti kathina’’nti (mahāva. 309) pāḷiyaṃ āgatānaṃ soḷasannaṃ ākārānaṃ aññatarena yuttaṃ katapariyositaṃ dinnaṃ kappabinduṃ tiṇṇaṃ cīvarānaṃ aññataracīvaraṃ. Te pana catuvīsati ākārā, soḷasākārā ca pāḷito (mahāva. 308), aṭṭhakathāto (mahāva. aṭṭha. 308) ca gahetabbā. Ganthagāravaparihāratthamidha na vuttā.

2698-9. ‘Not merely marked and so forth, excluded by twenty-four modes’—as stated in the Pali, ‘The Kathina is not spread by merely marking it’ (Mahāvagga 308), it is excluded by twenty-four modes, such as merely marking. The robe (cīvaraṃ)—as stated in the Pali, ‘The Kathina is spread with a new robe’ (Mahāvagga 309)—is any one of the three robes, properly finished, given, and marked with a kappabindu in one of the sixteen suitable modes. These twenty-four modes and sixteen modes should be taken from the Pali (Mahāvagga 308) and the commentary (Mahāvagga Aṭṭha. 308). They are not mentioned here to avoid prolixity in the text.

Bhikkhunā vakkhamāne aṭṭhadhamme jānantena attharakena ādāya gahetvā purāṇakaṃ attanā paribhuñjiyamānaṃ attharitabbacīvarena ekanāmakaṃ purāṇacīvaraṃ uddharitvā paccuddharitvā navaṃ attharitabbaṃ cīvaraṃ adhiṭṭhahitvā purāṇapaccuddhaṭacīvarassa nāmena adhiṭṭhahitvāva taṃ antaravāsakaṃ ce, ‘‘iminā antaravāsakena kathinaṃ attharāmi’’iti vacasā vattabbanti yojanā. Sace uttarāsaṅgo hoti, ‘‘iminā uttarāsaṅgena kathinaṃ attharāmi’’, sace saṅghāṭi hoti, ‘‘imāya saṅghāṭiyā kathinaṃ attharāmī’’ti vattabbaṃ.

The spreading monk, knowing the eight factors to be mentioned, should take the robe. Having given up the determination of and withdrawn the old robe of the same name as the robe-to-be-spread, which he himself had been using, he should determine the new robe to be spread. If it is an under-robe, having determined it with the designation of the old, withdrawn robe, he should say with words, 'With this under-robe, I spread the Kathina.' This is the connection. If it is an upper robe, he should say, 'With this upper robe, I spread the Kathina.' If it is an outer robe, he should say, 'With this outer robe, I spread the Kathina.'

2700-1. Iccevaṃ [Pg.235] tikkhattuṃ vutte kathinaṃ atthataṃ hotīti yojanā. Tena pana bhikkhunā navakena kathinacīvaraṃ ādāya saṅghaṃ upasaṅkamma ‘‘atthataṃ, bhante, saṅghassa kathinaṃ, dhammiko kathinatthāro, anumodatha’’iti vattabbanti yojanā.

2700-1. Thus, when this is said three times, the Kathina is spread—this is the connection. Then, that monk, taking the Kathina robe, should approach the Sangha and say, 'Venerable sirs, the Sangha’s Kathina has been spread. The spreading of the Kathina is lawful. Please approve.' This is the connection.

2702. Anumodakesu ca therehi ‘‘atthataṃ, āvuso, saṅghassa kathinaṃ, dhammiko kathinatthāro, anumodāmā’’ti vattabbaṃ, navena pana ‘‘atthataṃ, bhante, saṅghassa kathinaṃ, dhammiko kathinatthāro, anumodāmī’’ti iti puna īraye katheyyāti yojanā. Gāthāya pana anumodanapāṭhassa atthadassanamukhena ‘‘suatthataṃ tayā bhante’’ti vuttaṃ, na pāṭhakkamadassanavasenāti veditabbaṃ.

2702. And among the approvers, the elders should say, 'Friend, the Sangha’s Kathina is spread, the spreading of the Kathina is lawful, we approve.' The junior monk, however, should say, 'Venerable sirs, the Sangha’s Kathina is spread, the spreading of the Kathina is lawful, I approve,' and thus he should utter and speak again—this is the connection. But in the verse, the text of the approval is stated as 'Well spread by you, venerable sir,' by way of showing its meaning, and it should be understood that this is not to show the sequence of the recitation.

Atthārakesu ca anumodakesu ca navehi vuḍḍhānaṃ vacanakkamo vutto, vuḍḍhehi navānaṃ vacanakkamo pana tadanusārena yathārahaṃ yojetvā vattabboti gāthāsu na vuttoti veditabbo. Atthārakena therena vā navena vā gaṇapuggalānaṃ vacanakkamo ca gaṇapuggalehi atthārakassa vacanakkamo ca vuttanayena yathārahaṃ yojetuṃ sakkāti na vutto.

Regarding the spreaders and the approvers, the order of speech of juniors to seniors has been stated. But the order of speech of seniors to juniors should be applied appropriately in accordance with that; it should be understood that it is not stated in the verses. It is also not stated because the order of speech to groups or individuals by the spreader, whether senior or junior, and the order of speech to the spreader by groups or individuals, can be applied appropriately in the manner stated.

Evaṃ atthate pana kathine sace kathinacīvarena saddhiṃ ābhataṃ ānisaṃsaṃ dāyakā ‘‘yena amhākaṃ kathinaṃ gahitaṃ, tasseva ca demā’’ti denti, bhikkhusaṅgho anissaro. Atha avicāretvāva datvā gacchanti, bhikkhusaṅgho issaro. Tasmā sace kathinatthārakassa sesacīvarānipi dubbalāni honti, saṅghena apaloketvā tesampi atthāya vatthāni dātabbāni, kammavācāya pana ekāyeva vaṭṭati. Avasese [Pg.236] kathinānisaṃse balavavatthāni vassāvāsikaṭhitikāya dātabbāni, ṭhitikāya abhāve therāsanato paṭṭhāya dātabbāni, garubhaṇḍaṃ na bhājetabbaṃ. Sace pana ekasīmāya bahū vihārā honti, sabbe bhikkhū sannipātetvā ekattha kathinaṃ attharitabbaṃ, visuṃ visuṃ attharituṃ na vaṭṭati.

When the Kathina has been spread in this way, if the donors, bringing the benefits along with the Kathina robe, say, 'We give it to him by whom our Kathina was accepted,' the Sangha has no authority. But if they give it without deliberation and leave, the Sangha has authority. Therefore, if even the remaining robes of the Kathina spreader are worn out, the Sangha, having announced, should give cloths for their benefit as well. However, only one formal act is allowable. The remaining Kathina benefits, being strong cloths, should be given according to the seniority of the rains-residence. In the absence of such seniority, they should be given starting from the senior-most seat. Heavy requisites should not be divided. However, if there are many monasteries within a single boundary, all the bhikkhus should be assembled and the Kathina spread in one place. It is not allowable to spread it separately.

2703. ‘‘Kathinassa ca kiṃ mūla’’ntiādīni sayameva vivarissati.

2703. ‘And what is the root of the Kathina?’ and so on will explain itself.

2706. Aṭṭhadhammuddesagāthāya pubbakiccaṃ pubba-vacaneneva uttarapadalopena vuttaṃ. Teneva vakkhati ‘‘pubbakiccanti vuccatī’’ti. ‘‘Paccuddhāra’’iti vattabbe ‘‘paccuddhara’’iti gāthābandhavasena rasso. Teneva vakkhati ‘‘paccuddhāro’’ti. Adhiṭṭhahanaṃ adhiṭṭhānaṃ. Paccuddhāro ca adhiṭṭhānañca paccuddharādhiṭṭhānā. Itarītarayogena dvandasamāso. Atthāroti ettha ‘‘kathinatthāro’’ti pakaraṇato labbhati.

2706. In the verse stating the eight factors, the preliminary duty (pubbakiccaṃ) is stated by the preceding word (pubba) alone, with the elision of the latter word. For that reason it will be said, 'It is called preliminary duty.' Where 'paccuddhāra' should be said, 'paccuddhara' is shortened due to the constraints of the verse. For that reason it will be said, 'paccuddhāro.' Adhiṭṭhahana is adhiṭṭhāna. Withdrawal (paccuddhāro) and determination (adhiṭṭhānañca) become 'paccuddharādhiṭṭhānā.' It is a dvandva compound by mutual connection. Here, 'spreading' (atthāro) is understood from the context as 'Kathina spreading.'

‘‘Mātikā’’ti iminā ‘‘aṭṭha kathinubbhāramātikā’’ti pakaraṇato viññāyati. Yathāha – ‘‘aṭṭhimā, bhikkhave, mātikā kathinassa ubbhārāyā’’ti (mahāva. 310). Mātikāti mātaro janettiyo, kathinubbhāraṃ etā aṭṭha janentīti attho. Uddhāroti kathinassa uddhāro. Ānisaṃsāti ettha ‘‘kathinassā’’ti pakaraṇato labbhati. Kathinassa ānisaṃsāti ime aṭṭha dhammāti yojanā. Yathāha ‘‘atthatakathinānaṃ vo, bhikkhave, pañca kappissantī’’tiādi (mahāva. 306). ‘‘Ānisaṃsenā’’tipi pāṭho. Ānisaṃsena saha ime aṭṭha dhammāti yojanā.

By “Mātikā” is understood from the context “the eight mātikās for the withdrawal of the Kathina,” as stated: “Bhikkhus, these are the eight mātikās for the withdrawal of the Kathina” (Mahāva. 310). Mātikā means mothers or originators; the meaning is that these eight generate the withdrawal of the Kathina. “Uddhāro” is the withdrawal of the Kathina. Here, in “ānisaṃsā,” “of the Kathina” is obtained from the context. The benefits of the Kathina are these eight factors—this is the connection. As it is said: “Bhikkhus, five things will be allowable for you who have spread the Kathina,” and so on (Mahāva. 306). The reading “ānisaṃsenā” is also found. The connection is that these eight factors are together with the benefits.

2707. ‘‘Na ullikhitamattādi-catuvīsativajjita’’ntiādinā kathinaṃ attharituṃ katapariyositaṃ cīvaraṃ ce laddhaṃ, tattha [Pg.237] paṭipajjanavidhiṃ dassetvā sace akatasibbanādikammaṃ vatthameva laddhaṃ, tattha paṭipajjanavidhiṃ pubbakiccavasena dassetumāha ‘‘dhovana’’ntiādi. Tattha dhovananti kathinadussassa setabhāvakaraṇaṃ. Vicāroti ‘‘pañcakaṃ vā sattakaṃ vā navakaṃ vā ekādasakaṃ vā hotū’’ti vicāraṇaṃ. Chedananti yathāvicāritassa vatthassa chedanaṃ. Bandhananti moghasuttakāropanaṃ. Sibbananti sabbasūcikammaṃ. Rajananti rajanakammaṃ. Kappanti kappabindudānaṃ. ‘‘Pubbakicca’’nti vuccati idaṃ sabbaṃ kathinatthārassa paṭhamameva kattabbattā.

2707. By “not merely marked and so forth, excluded by twenty-four modes”—if a robe finished for spreading the Kathina is obtained, having shown the procedure for acting upon it, if, however, only the cloth is obtained without the work of sewing and so forth, then to show the procedure for acting upon it by way of preliminary duties, he says “washing” and so forth. Here, “washing” (dhovanaṃ) means making the Kathina cloth white. “Consideration” (vicāro) refers to the deliberation: “Let it be five, or seven, or nine, or eleven sections.” “Cutting” (chedanaṃ) means cutting the cloth according to the deliberation. “Binding” (bandhanaṃ) refers to the attaching of basting threads. “Sewing” (sibbananti) refers to all needlework. “Dyeing” (rajanaṃ) is the process of coloring. “Marking” (kappanti) is the application of the kappa-mark. All this is called “preliminary duties” because it must be done first for the spreading of the Kathina.

2708. Antaravāsakoti ettha iti-saddo luttaniddiṭṭho. Saṅghāṭi, uttarāsaṅgo, atho antaravāsakoti esameva tu paccuddhāropi adhiṭṭhānampi atthāropi vuttoti yojanā.

2708. Here, in “antaravāsako,” the word “iti” is indicated by elision. The outer robe, the upper robe, and also the inner robe—these themselves are said to be withdrawal, determination, and spreading; this is the connection.

2709. Aṭṭhamātikā (mahāva. 310-311; pari. 415; mahāva. aṭṭha. 310-311) dassetumāha ‘‘pakkamanañcā’’tiādi. Pakkamanaṃ anto etassāti pakkamanantikāti vattabbe uttarapadalopena ‘‘pakkamana’’nti vuttaṃ. Esa nayo sabbattha. Aṭṭhimāti ettha ‘‘mātikā’’ti pakaraṇato labbhati. Imā aṭṭha mātikāti yojanā.

2709. To show the eight mātikās (Mahāva. 310-311; Pari. 415; Mahāva. Aṭṭha. 310-311), he says, “departure” and so forth. Where “pakkamanantikā” should be said, meaning “that which has departure as its limit,” “pakkamana” is stated due to the elision of the latter word. This method applies everywhere. Here, in “aṭṭhimā,” “mātikā” is obtained from the context. The connection is: these are the eight mātikās.

2710. Uddesānukkamena niddisitumāha ‘‘katacīvaramādāyā’’tiādi. ‘‘Katacīvaramādāyā’’ti iminā cīvarapalibodhupacchedo dassito. ‘‘Āvāse nirapekkhako’’ti iminā dutiyo āvāsapalibodhupacchedo dassito. Ettha sabbavākyesu ‘‘atthatakathino yo bhikkhu sace pakkamatī’’ti seso. Atikkantāya sīmāyāti vihārasīmāya atikkantāya. Hoti pakkamanantikāti ettha ‘‘tassa bhikkhuno’’ti seso, tassa bhikkhuno pakkamanantikā nāma mātikā hotīti attho.

2710. To indicate in the sequence of enumeration, he says, “taking the prepared robe” and so forth. By “taking the prepared robe” (katacīvaramādāya) is shown the cutting off of the impediment related to the robe. By “being unconcerned about the dwelling” (āvāse nirapekkhako) is shown the second cutting off of the impediment related to the dwelling. Here, in all sentences, the remainder is “the bhikkhu who has spread the Kathina, if he departs.” By “having crossed the boundary” (atikkantāya sīmāya) is meant having gone beyond the monastery boundary. Here, in “there is a departure-limit” (hoti pakkamanantikā), the remainder is “of that bhikkhu”; the meaning is that for that bhikkhu, there is a mātikā called the departure-limit.

2711-2. Ānisaṃsaṃ [Pg.238] nāma vutthavassena laddhaṃ akatasūcikammavatthaṃ. Teneva vakkhati ‘‘karotī’’tiādi. ‘‘Vihāre anapekkhako’’ti iminā ettha paṭhamaṃ āvāsapalibodhupacchedo dassito. Sukhaviharaṇaṃ payojanamassāti sukhavihāriko, vihāroti. Tattha tasmiṃ vihāre viharantova taṃ cīvaraṃ yadi karoti, tasmiṃ cīvare niṭṭhite niṭṭhānantā niṭṭhānantikāti vuccatīti yojanā. ‘‘Niṭṭhitecīvare’’ti iminā cīvarapalibodhupacchedo dassito.

2711-2. Ānisaṃsa (benefit) refers to the cloth obtained by one who has completed the rains-residence, on which needlework has not been done. Therefore he will say, “he makes” and so forth. Here, by “being unconcerned about the dwelling” (vihāre anapekkhako) is first shown the cutting off of the impediment related to the dwelling. Its purpose is comfortable dwelling, thus he is one who dwells comfortably; this pertains to the dwelling. There, if he makes that robe while still dwelling in that dwelling, when that robe is completed, it is called the “completion-limit” (niṭṭhānantikā)—this is the connection. By “when the robe is completed” (niṭṭhitecīvare) is shown the cutting off of the impediment related to the robe.

2713. Tamassamanti taṃ vutthavassāvāsaṃ. Dhuranikkhepeti ubhayadhuranikkhepavasena cittappavattakkhaṇe. Sanniṭṭhānaṃ nāma dhuranikkhepo. Ettha palibodhadvayassa ekakkhaṇeyeva upacchedo aṭṭhakathāyaṃ vutto ‘‘sanniṭṭhānantike dvepi palibodhā ‘nevimaṃ cīvaraṃ kāressaṃ, na paccessa’nti cintitamatteyeva ekato chijjantī’’ti (mahāva. aṭṭha. 311).

2713. ‘Tamassamanti’ means ‘they complete that rains-residence.’ ‘Laying down the burden’ refers to laying down the two burdens at the moment of mental activity. ‘Decision’ is called the laying down of the burden. Here, the commentary states that the cessation of the two impediments occurs in a single moment: ‘In the case of the decision-limit, both impediments are cut off together merely by thinking, “I will not make this robe, nor will I return.”’ (Mahāva. Aṭṭha. 311).

2714. Kathinacchādananti kathinānisaṃsaṃ cīvaravatthuṃ. Na paccessanti na paccāgamissāmi. Karontassevāti ettha ‘‘cīvara’’nti pakaraṇato labbhati. ‘‘Kathinacchādana’’nti idaṃ vā sambandhanīyaṃ. Karontassāti anādare sāmivacanaṃ. Naṭṭhanti corehi haṭattā vā upacikādīhi khāditattā vā naṭṭhaṃ. Daḍḍhaṃ vāti agginā daḍḍhaṃ vā. Nāsanantikāti evaṃ cīvarassa nāsanante labbhamānā ayaṃ mātikā nāsanantikā nāmāti attho. Ettha ‘‘na paccessa’’nti iminā paṭhamaṃ āvāsapalibodhupacchedo dassito. ‘‘Karontassevā’’ti iminā dutiyaṃ cīvarapalibodhupacchedo dassito.

2714. ‘Kathinacchādana’ refers to the robe-material that confers the Kathina benefits. ‘Na paccessa’ means ‘I will not return.’ In ‘karontasseva,’ the word ‘cīvara’ (robe) is understood from the context. Alternatively, ‘kathinacchādana’ should be connected here. ‘Karontassa’ is a genitive of disregard. ‘Lost’ means lost due to being stolen by thieves or eaten by termites, etc. ‘Burned’ means burned by fire. The meaning of ‘Nāsanantikā’ is that this mātikā, which applies upon the destruction of the robe, is called the ‘destruction-limit.’ Here, by ‘I will not return,’ the first cessation of the dwelling impediment is shown. By ‘karontasseva,’ the second cessation of the robe impediment is shown.

2715. Laddhānisaṃsoti laddhakathinānisaṃsacīvaro. Ānisaṃse cīvare sāpekkho apekkhavā bahisīmagato vassaṃvutthasīmāya [Pg.239] bahisīmagato taṃ cīvaraṃ karoti, so katacīvaro antarubbhāraṃ antarā ubbhāraṃ suṇāti ce, savanantikā nāma hotīti yojanā. ‘‘Bahisīmagato’’tiādinā dutiyapalibodhupacchedo dassito. Ettha ‘‘katacīvaro’’ti vuttattā cīvarapalibodhupacchedo paṭhamaṃ hoti, itaro pana ‘‘saha savanena āvāsapalibodho chijjatī’’ti (mahāva. aṭṭha. 311) aṭṭhakathāya vuttattā pacchā hoti.

2715. ‘Laddhānisaṃso’ means one who has obtained the robe with the Kathina benefits. The connection is as follows: If one who is expectant regarding the benefit-robe has gone outside the boundary of the rains-residence and makes that robe, and if, having made the robe, he hears about the interim withdrawal, then it is called the ‘hearing-limit’ (savanantikā). By ‘bahisīmagato’ and so forth, the cessation of the second impediment is shown. Here, because ‘katacīvaro’ (the robe is made) is stated, the cessation of the robe impediment occurs first. The other, however, occurs later, as stated in the commentary: ‘With the hearing, the dwelling impediment is cut off’ (Mahāva. Aṭṭha. 311).

2716-7. Cīvarāsāya vassaṃvuttho āvāsato pakkanto ‘‘tuyhaṃ cīvaraṃ dassāmī’’ti kenaci vutto bahisīmagato pana savati, puna ‘‘tava cīvaraṃ dātuṃ na sakkomī’’ti vutto āsāya chinnamattāya cīvare paccāsāya upacchinnamattāya āsāvacchedikā nāma mātikāti matā ñātāti yojanā. Āsāvacchādike kathinubbhāre āvāsapalibodho paṭhamaṃ chijjati, cīvarāsāya upacchinnāya cīvarapalibodho chijjati.

2716-7. The connection is as follows: If one who has completed the rains-residence and left the dwelling with the hope for a robe is told by someone, ‘I will give you a robe,’ but hears of the withdrawal when he is outside the boundary, and later is told, ‘I cannot give you the robe,’ then when his hope is cut off, and his expectation for the robe is severed, this mātikā is known as ‘āsāvacchedikā’ (the cutting off of hope). In the case of a Kathina withdrawal that is ‘āsāvacchedikā,’ the dwelling impediment is cut off first, and when the hope for the robe is severed, the robe impediment is cut off.

2718-20. Yo vassaṃvutthavihāramhā aññaṃ vihāraṃ gato hoti, so āgacchaṃ āgacchanto antarāmagge kathinuddhāraṃ atikkameyya, tassa so kathinuddhāro sīmātikkantiko matoti yojanā. Tattha sīmātikkantike kathinubbhāre cīvarapalibodho paṭhamaṃ chijjati, tassa bahisīme āvāsapalibodho chijjati.

2718-20. The connection is as follows: If someone who has spent the rains in a dwelling has gone to another dwelling, and while returning, should pass by the Kathina withdrawal along the way, then for him, that Kathina withdrawal is considered ‘sīmātikkantika’ (transgressing the boundary). Here, in the case of a ‘sīmātikkantika’ Kathina withdrawal, the robe impediment is cut off first; for him, being outside the boundary, the dwelling impediment is cut off.

Ettha ca ‘‘sīmātikkantiko nāma cīvarakālasīmātikkantiko’’ti kenaci vuttaṃ. ‘‘Bahisīmāyaṃ cīvarakālasamayassa atikkantattā sīmātikkantiko’’ti (sārattha. ṭī. mahāva. 311) sāratthadīpaniyaṃ vuttaṃ. ‘‘Āgacchaṃ antarāmagge, taduddhāramatikkame’’ti vuttattā pana saṅghena [Pg.240] kariyamānaṃ antarubbhāraṃ āgacchanto vihārasīmaṃ asampatteyeva kathinubbhārassa jātattā taṃ na sambhuṇeyya, tassevaṃ sīmamatikkantasseva sato puna āgacchato antarāmagge jāto kathinubbhāro sīmātikkantikoti amhākaṃ khanti.

Here, some say, ‘Sīmātikkantika’ means one who has transgressed the boundary of the robe-making time. In the Sāratthadīpanī, it is stated: ‘Because the time for making robes has passed outside the boundary, it is called “sīmātikkantika”’ (Sārattha. Ṭī. Mahāva. 311). However, because it is said, ‘While coming back along the way, he passes by that withdrawal,’ the interim withdrawal performed by the Saṅgha occurs while he is still coming and has not yet reached the monastery boundary. Since the Kathina withdrawal has arisen at that time, he cannot participate in it. Thus, our understanding is that for one who has already transgressed the boundary and is returning, the Kathina withdrawal that arises along the way is called ‘sīmātikkantika.’

Kathinānisaṃsacīvaraṃ ādāya sace āvāse sāpekkhova gato hoti, puna āgantvā kathinuddhāraṃ kathinassa antarubbhārameva sambhuṇāti ce yadi pāpuṇeyya, tassa so kathinuddhāro hoti, so ‘‘sahubbhāro’’ti vuccatīti yojanā. Sahubbhāre dve palibodhā apubbaṃ acarimaṃ chijjanti.

The explanation is as follows: If, having received the robe that confers the Kathina privileges, a monk has gone from the monastery while still having expectations for it, and if, upon returning, he should partake in the withdrawal of the Kathina, specifically the interim withdrawal, then that withdrawal of the Kathina occurs for him. This is called ‘sahubbhāra’ (shared withdrawal). In the case of ‘sahubbhāra,’ the two impediments are severed, neither one before nor one after the other.

2721. ‘‘Sīmātikkantikenā’’ti vattabbe uttarapadalopena ‘‘sīmato’’ti vuttaṃ. Pakkamanañca niṭṭhānañca sanniṭṭhānañca sīmato sīmātikkantikena saha ime cattāro kathinubbhārā puggalādhīnā puggalāyattā sahubbhārasaṅkhāto antarubbhāro saṅghādhīnoti yojanā. ‘‘Antarubbharo’’ti gāthābandhavasena rassattaṃ.

2721. When ‘sīmātikkantikena’ (by one who has crossed the boundary) should be said, it is stated as ‘sīmato’ through the elision of the latter part of the word. The explanation is as follows: Departure, completion, formal resolution, and crossing the boundary—these four withdrawals of the Kathina are dependent on an individual, subject to an individual. The interim withdrawal, known as ‘sahubbhāra,’ is dependent on the Saṅgha. The term ‘antarubbhāro’ is shortened for the sake of the meter.

2722. Nāsananti nāsanantiko. Savananti savanantiko. Āsāvacchedikāpi cāti tayopi kathinubbhārā. Na tu saṅghā na bhikkhutoti saṅghatopi na honti, puggalatopi na hontīti attho. Cīvarassa vināso saṅghassa vā cīvarasāmikassa vā payogena na jātoti nāsanako tāva kathinubbhāro ubhatopi na hotīti vutto. Savanañca ubhayesaṃ payogato na jātanti tathā vuttaṃ. Tathā āsāvacchedikāpi.

2722. ‘Nāsananti’ means ‘nāsanantiko.’ ‘Savananti’ means ‘savanantiko.’ ‘Āsāvacchedikāpi ca’ means these three are also withdrawals of the Kathina. The meaning of ‘not from the Saṅgha, nor from a bhikkhu’ is that they do not occur either from the Saṅgha or from an individual. It is said that the withdrawal of the Kathina by destruction does not occur from either source, because the destruction of the robe does not arise through the effort of the Saṅgha or of the robe's owner. Similarly, it is stated that the withdrawal by hearing does not arise through the effort of both parties. The same applies to the withdrawal by the cutting off of hope.

2723. Āvāsoyeva palibodhoti viggaho. Palibodho ca cīvareti ettha cīvareti bhedavacanicchāya nimittatthe [Pg.241] bhummaṃ, cīvaranimittapalibodhoti attho, cīvarasaṅkhāto palibodhoti vuttaṃ hoti. Saccādiguṇayuttaṃ musāvādādidosavimuttaṃ atthaṃ vadati sīlenāti yuttamuttatthavādī, tena.

2723. ‘Āvāso yeva palibodho’ is the analysis of the compound. In the phrase ‘palibodho ca cīvare,’ the word ‘cīvare’ is in the locative case, used in the sense of cause with the desire for a specifying statement; the meaning is ‘an impediment on account of the robe.’ It is said that this is the impediment designated as the robe-impediment. ‘Yuttamuttatthavādī’ means one who, by virtue of his moral conduct, speaks a meaning that is endowed with qualities such as truth and is free from faults such as false speech.

2724. Aṭṭhannaṃ mātikānanti bahisīmagatānaṃ vasena vuttā pakkamanantikādayo satta mātikā, bahisīmaṃ gantvā antarubbhāraṃ sambhuṇantassa vasena vutto sahubbhāroti imāsaṃ aṭṭhannaṃ mātikānaṃ vasena ca. Antarubbhāratopi vāti bahisīmaṃ agantvā tattheva vasitvā kathinubbhārakammena ubbhārakathinānaṃ vasena labbhanato antarubbhārato cāti mahesinā kathinassa duve ubbhārāpi vuttāti yojanā. Bahisīmaṃ gantvā āgatassa vasena sahubbhāro, bahisīmaṃ āgatānaṃ vasena antarubbhāroti ekoyeva ubbhāro dvidhā vutto, tasmā antarubbhāraṃ visuṃ aggahetvā aṭṭheva mātikā pāḷiyaṃ (mahāva. 310) vibhattāti veditabbā.

2724. Regarding the eight matrices: The seven matrices beginning with ‘pakkamanantikā’ are stated in relation to those who have gone outside the boundary, and ‘sahubbhāra’ is stated in relation to one who, having gone outside the boundary, partakes in the interim withdrawal—thus, these are the eight matrices. Alternatively, the phrase ‘antarubbhāratopi vā’ implies that because the Kathina can also be withdrawn by those who have not gone outside the boundary but have remained there, through the formal act of withdrawal, the Great Sage has also spoken of two kinds of withdrawal. ‘Sahubbhāra’ is spoken of in relation to one who has gone outside the boundary and returned, while ‘antarubbhāra’ is spoken of in relation to those who have come from outside the boundary. Thus, one and the same withdrawal is described in two ways. Therefore, it should be understood that without taking ‘antarubbhāra’ separately, only eight matrices are classified in the Pāli text (Mahāvagga 310).

2725. Anāmantacāro uttarapadalopavasena ‘‘anāmantā’’ iti vutto. Yāva kathinaṃ na uddharīyati, tāva anāmantetvā caraṇaṃ kappissati, cārittasikkhāpadena anāpatti bhavissatīti attho.

2725. ‘Anāmantacāro’ is stated as ‘anāmantā’ through the elision of the latter part of the word. The meaning is that as long as the Kathina is not withdrawn, it will be permissible to go about without taking leave, and there will be no offense in respect to the training rule concerning conduct.

Asamādānacāro ‘‘asamādāna’’nti uttarapadalopena vutto. Asamādānacāroti ticīvaraṃ asamādāya caraṇaṃ, cīvaravippavāso kappissatīti attho.

‘Asamādānacāro’ is stated as ‘asamādāna’ through the elision of the latter part of the word. ‘Asamādānacāro’ means going about without having undertaken the three robes; the meaning is that separation from one's robes will be permissible.

‘‘Gaṇato’’ti iminā uttarapadalopena gaṇabhojanaṃ dassitaṃ. Gaṇabhojanampi kappissati, taṃ sarūpato pācittiyakaṇḍe vuttaṃ.

By ‘gaṇato,’ which involves the elision of the latter part of the word, a group meal is indicated. A group meal will also be permissible; this is stated in its own section in the chapter on offenses entailing expiation (Pācittiya).

‘‘Yāvadatthika’’nti [Pg.242] iminā yāvadatthacīvaraṃ vuttaṃ. Yāvadatthacīvaranti yāvatakena cīvarena attho, tāvatakaṃ anadhiṭṭhitaṃ avikappitaṃ kappissatīti attho.

By ‘yāvadatthika,’ a robe according to one's need is meant. ‘Yāvadatthacīvara’ means that whatever amount of robe material is needed, that much will be permissible to keep without it being formally determined or assigned to another.

‘‘Tattha yo cīvaruppādo’’ti iminā ‘‘yo ca tattha cīvaruppādo’’ti (mahāva. 306) vutto ānisaṃso dassito. Yo ca tattha cīvaruppādoti tattha kathinatthatasīmāyaṃ matakacīvaraṃ vā hotu saṅghassa uddissa dinnaṃ vā saṅghikena tatruppādena ābhataṃ vā, yena kenaci ākārena yaṃ saṅghikaṃ cīvaraṃ uppajjati, taṃ tesaṃ bhavissatīti attho. Ime pañca kathinānisaṃsā ca vuttāti sambandho.

By ‘Tattha yo cīvaruppādo,’ the benefit stated as ‘yo ca tattha cīvaruppādo’ (Mahāvagga 306) is indicated. ‘Yo ca tattha cīvaruppādo’ means that within the boundary where the Kathina has been spread, whether it be a robe from a deceased person, or one given with a specific designation for the Saṅgha, or one that has arisen there as a gain for the Saṅgha—whatever robe material belonging to the Saṅgha arises in any way, it will belong to them. The connection is that these five benefits of the Kathina are also stated.

Kathinakkhandhakakathāvaṇṇanā.

The Explanation of the Discussion on the Kathina Chapter.

Cīvarakkhandhakakathāvaṇṇanā

The Explanation of the Discussion on the Robes Chapter.

2726-7. Cīvaraṃ uppajjati etāsūti ‘‘uppādā’’ti janikāva vuccanti, cīvaravatthaparilābhakkhettanti attho. Yathāha – ‘‘yathāvuttānaṃ cīvarānaṃ paṭilābhāya khettaṃ dassetuṃ aṭṭhimā bhikkhave mātikātiādimāhā’’ti (mahāva. aṭṭha. 379). Cīvaramātikāti cīvaruppādahetubhūtamātaro. Tenāha kathinakkhandhakavaṇṇanāyaṃ ‘‘mātikāti mātaro, janettiyoti attho’’ti (mahāva. aṭṭha. 310). Mātikāti cettha cīvaradānamadhippetaṃ. Yathāha ‘‘sīmāya dānaṃ ekā mātikā, katikāya dānaṃ dutiyā’’tiādi. Sīmāya deti, katikāya deti, bhikkhāpaññattiyā deti, saṅghassa deti, ubhatosaṅghe deti, vassaṃvutthasaṅghassa deti, ādissa deti, puggalassa deti. ‘‘Imā pana aṭṭha mātikā’’ti vuttameva nigamanavasena vuttaṃ.

2726-7. Because ‘robes arise from these,’ they are called ‘uppādā’ (sources); they are the generators. The meaning is the field for the acquisition of robe-cloth. As it is said: “To show the field for the acquisition of the aforementioned robes, he said, ‘Monks, there are these eight matrices,’ and so on” (Mahāvagga-aṭṭhakathā 379). ‘Cīvaramātikā’ means the matrices that are the cause for the arising of robes. Therefore, it is said in the explanation of the Kathina chapter: “‘Mātikā’ means mothers; the meaning is generators” (Mahāvagga-aṭṭhakathā 310). Here, by ‘mātikā,’ the giving of robes is intended. As it is said: “Giving within a boundary is one matrix, giving by agreement is the second,” and so on. One gives within a boundary, gives by agreement, gives according to a rule concerning alms, gives to the Saṅgha, gives to both Saṅghas, gives to the Saṅgha that has completed the rains-residence, gives by specifying, gives to an individual. The statement, “These, however, are the eight matrices,” is simply stated by way of conclusion.

2728. Tatthāti [Pg.243] tāsu aṭṭhamātikāsu. Sīmāya detīti ‘‘sīmāya dammī’’ti evaṃ sīmaṃ parāmasitvā dento sīmāya deti, evaṃ dinnaṃ antosīmagatehi bhikkhūhi bhājetabbanti vaṇṇitanti yojanā. Tattha antosīmagatehīti dāyako yaṃ sīmaṃ apekkhitvā evamāha, tassā sīmāya antogatehi sabbehi. Bhājetabbanti taṃ cīvaraṃ bhājetabbaṃ. Varavaṇṇināti ‘‘itipi so bhagavā araha’’ntiādinā sakalalokabyāpiguṇātisayayuttena byāmappabhāya, chabbaṇṇānaṃ raṃsīnañca vasena uttamappabhātisayayuttena varavaṇṇinā vaṇṇitaṃ kathitaṃ. Ayamettha padavaṇṇanā, ayaṃ pana vinicchayo – sīmāya detīti ettha tāva khaṇḍasīmā upacārasīmā samānasaṃvāsasīmā avippavāsasīmā lābhasīmā gāmasīmā nigamasīmā nagarasīmā abbhantarasīmā udakukkhepasīmā janapadasīmā raṭṭhasīmā rajjasīmā dīpasīmā cakkavāḷasīmā iti pannarasa sīmā veditabbā.

2728. ‘Tattha’ means within those eight matrices. ‘Sīmāya deti’ means that one gives to the boundary by referring to the boundary, declaring, “I give to the boundary.” The explanation is that it has been described how what is given in this way should be distributed by the monks within that boundary. Here, ‘by those within the boundary’ means by all those within the boundary that the donor had in mind when he spoke thus. ‘Bhājetabbaṃ’ means that the robe should be distributed. ‘Varavaṇṇinā’ means it was described and spoken by the one of excellent appearance, the Blessed One, who is endowed with supreme qualities pervading the entire world—as praised in the passage beginning ‘Iti’pi so bhagavā arahaṃ’—and who is endowed with a surpassing radiance by means of the fathom-wide aura and the six-colored rays. This is the word-by-word explanation here, but this is the detailed analysis: Regarding ‘sīmāya deti,’ fifteen kinds of boundaries should be understood: a partial boundary (khaṇḍasīmā), an adjacent boundary (upacārasīmā), a shared-residence boundary (samānasaṃvāsasīmā), a non-separation boundary (avippavāsasīmā), a gains boundary (lābhasīmā), a village boundary (gāmasīmā), a market town boundary (nigamasīmā), a city boundary (nagarasīmā), an inner boundary (abbhantarasīmā), a water-throwing boundary (udakukkhepasīmā), a country boundary (janapadasīmā), a state boundary (raṭṭhasīmā), a kingdom boundary (rajjasīmā), an island boundary (dīpasīmā), and a world-sphere boundary (cakkavāḷasīmā).

Tattha khaṇḍasīmā sīmākathāyaṃ vuttā. Upacārasīmā parikkhittassa vihārassa parikkhepena, aparikkhittassa vihārassa parikkhepārahaṭṭhānena paricchinnā hoti. Apica bhikkhūnaṃ dhuvasannipātaṭṭhānato vā pariyante ṭhitabhojanasālato vā nibaddhavasanakaāvāsato vā thāmamajjhimassa purisassa dvinnaṃ leḍḍupātānaṃ anto upacārasīmā veditabbā. Sā pana āvāsesu vaḍḍhantesu vaḍḍhati, parihāyantesu parihāyati. Mahāpaccariyaṃ pana ‘‘bhikkhūsupi vaḍḍhantesu vaḍḍhatī’’ti (mahāva. aṭṭha. 379) vuttaṃ. Tasmā sace vihāre sannipatitabhikkhūhi saddhiṃ ekābaddhā hutvā yojanasatampi pūretvā nisīdanti, yojanasatampi upacārasīmāva hoti, sabbesaṃ lābho pāpuṇāti. Samānasaṃvāsaavippavāsasīmādvayampi vuttameva.

Therein, the partial boundary (khaṇḍasīmā) is as described in the discussion on boundaries. The adjacent boundary (upacārasīmā) is defined by the enclosure of an enclosed monastery, or by the area suitable for an enclosure for an unenclosed monastery. Furthermore, the adjacent boundary should be understood as the area within two throws of a clod of earth by a man of average strength, measured from the regular meeting place of the monks, or from the dining hall situated at the edge, or from a regularly inhabited dwelling. This boundary expands when the dwellings increase and contracts when they decrease. In the Mahāpaccarī, however, it is said: “It also expands when the monks increase” (Mahāvagga-aṭṭhakathā 379). Therefore, if monks gather in a monastery and sit in a single, unbroken line filling even a hundred yojanas, the adjacent boundary itself is a hundred yojanas, and the gain accrues to all of them. The two boundaries of shared residence (samānasaṃvāsasīmā) and non-separation (avippavāsasīmā) are also as previously described.

Lābhasīmā [Pg.244] nāma neva sammāsambuddhena anuññātā, na dhammasaṅgāhakattherehi ṭhapitā, apica kho rājarājamahāmattā vihāraṃ kāretvā gāvutaṃ vā aḍḍhayojanaṃ vā yojanaṃ vā samantato paricchinditvā ‘‘ayaṃ amhākaṃ vihārassa lābhasīmā’’ti nāmalikhitake thambhe nikhaṇitvā ‘‘yaṃ etthantare uppajjati, sabbaṃ taṃ amhākaṃ vihārassa demā’’ti sīmaṃ ṭhapenti, ayaṃ lābhasīmā nāma. Gāmanigamanagaraabbhantaraudakukkhepasīmāpi vuttā eva.

The boundary called 'lābhasīmā' was neither permitted by the Perfectly Self-Enlightened One, nor established by the elders who compiled the Dhamma. Rather, kings and high-ranking ministers, having had a monastery built, would demarcate an area all around it—a gāvuta, half a yojana, or a yojana—and, having set up pillars with the name inscribed, 'This is the lābhasīmā of our monastery,' they establish the boundary, saying, 'Whatever arises within this area, we give all of it to our monastery.' This is what is called a 'lābhasīmā.' The village, market town, city, inner, and water-tossing boundaries have also been mentioned.

Janapadasīmā nāma kāsikosalaraṭṭhādīnaṃ anto bahū janapadā honti, ettha ekeko janapadaparicchedo janapadasīmā. Raṭṭhasīmā nāma kāsikosalādiraṭṭhaparicchedo. Rajjasīmā nāma mahācoḷabhogo keraḷabhogoti evaṃ ekekassa rañño āṇāpavattiṭṭhānaṃ. Dīpasīmā nāma samuddantena samucchinnamahādīpā ca antaradīpā ca. Cakkavāḷasīmā nāma cakkavāḷapabbateneva paricchinnā.

A district boundary is as follows: within realms such as Kāsi and Kosala, there are many districts; here, the demarcation of each single district is a district boundary. A realm boundary is the demarcation of realms such as Kāsi and Kosala. A kingdom boundary is the place where the command of each king prevails, such as the great Chola territory or the Kerala territory. An island boundary comprises great islands cut off by the ocean's edge and the islands in between. A world-sphere boundary is that which is demarcated by the world-sphere mountain itself.

Evametāsu sīmāsu khaṇḍasīmāya kenaci kammena sannipatitaṃ saṅghaṃ disvā ‘‘ettheva sīmāya saṅghassa demī’’ti vutte yāvatikā bhikkhū antokhaṇḍasīmagatā, tehi bhājetabbaṃ. Tesaṃyeva hi taṃ pāpuṇāti, aññesaṃ sīmantarikāya vā upacārasīmāya vā ṭhitānampi na pāpuṇāti. Khaṇḍasīmāya ṭhite pana rukkhe vā pabbate vā ṭhitassa heṭṭhā vā pathaviyā vemajjhaṃ gatassa pāpuṇātiyeva.

Thus, among these boundaries, if a Saṅgha assembled for some act within a partial boundary is seen, and one says, 'I give to the Saṅgha right here within this boundary,' it should be divided among those monks who are within that partial boundary. For it reaches only them; it does not reach others, even those standing in the intermediate space between boundaries or in the adjacent boundary. However, for one standing on a tree or a mountain situated within the partial boundary, or for one who has gone to the middle beneath the earth, it indeed reaches them.

‘‘Imissā upacārasīmāya saṅghassa dammī’’ti dinnaṃ pana khaṇḍasīmāsīmantarikāsu ṭhitānampi pāpuṇāti. ‘‘Samānasaṃvāsasīmāya dammī’’ti dinnaṃ pana khaṇḍasīmāsīmantarikāsu ṭhitānaṃ na pāpuṇāti. Avippavāsasīmālābhasīmāsu dinnaṃ tāsu sīmāsu antogatānaṃyeva pāpuṇāti. Gāmasīmādīsu dinnaṃ [Pg.245] tāsaṃ sīmānaṃ abbhantare baddhasīmāya ṭhitānampi pāpuṇāti. Abbhantarasīmāudakukkhepasīmāsu dinnaṃ tattha antogatānaṃyeva pāpuṇāti. Janapadaraṭṭharajjadīpacakkavāḷasīmāsupi gāmasīmādīsu vuttasadisoyeva vinicchayo.

However, what is given with the words, 'I give to the Saṅgha within this adjacent boundary,' reaches even those standing in the partial boundary or the intermediate spaces between boundaries. But what is given with the words, 'I give within the shared-residence boundary,' does not reach those standing in the partial boundary or the intermediate spaces between boundaries. What is given within the non-separation boundary or the boundary of gains reaches only those who are within those boundaries. What is given within village boundaries and the like reaches even those standing within a consecrated boundary inside those boundaries. What is given within an inner boundary or a water-tossing boundary reaches only those inside them. For district, realm, kingdom, island, and world-sphere boundaries, the ruling is just like that stated for village boundaries and the like.

Sace pana jambudīpe ṭhito ‘‘tambapaṇṇidīpe saṅghassa dammī’’ti vadati, tambapaṇṇidīpato ekopi gantvā sabbesaṃ gaṇhituṃ labhati. Sacepi tatreva eko sabhāgabhikkhu sabhāgānaṃ bhāgaṃ gaṇhāti, na vāretabbo. Evaṃ tāva yo sīmaṃ parāmasitvā deti, tassa dāne vinicchayo veditabbo.

However, if one standing in Jambudīpa says, 'I give to the Saṅgha in Tambapaṇṇidīpa,' even a single monk, having gone from Tambapaṇṇidīpa, may receive it for all. And if, right there, a monk of the same fraternity takes the share for those of his fraternity, he should not be prevented. Thus should the ruling be understood regarding a gift from one who specifies a boundary.

Yo pana ‘‘asukasīmāyā’’ti vattuṃ na jānāti, kevalaṃ ‘‘sīmā’’ti vacanamattameva jānanto vihāraṃ āgantvā ‘‘sīmāya dammī’’ti vā ‘‘sīmaṭṭhakasaṅghassa dammī’’ti vā bhaṇati, so pucchitabbo ‘‘sīmā nāma bahuvidhā, kataraṃ sīmaṃ sandhāya bhaṇasī’’ti, sace vadati ‘‘ahaṃ ‘asukasīmā’ti na jānāmi, sīmaṭṭhakasaṅgho bhājetvā gaṇhatū’’ti, katarasīmāya bhājetabbaṃ? Mahāsīvatthero kirāha ‘‘avippavāsasīmāyā’’ti. Tato naṃ āhaṃsu ‘‘avippavāsasīmā nāma tiyojanāpi hoti, evaṃ sante tiyojane ṭhitā lābhaṃ gaṇhissanti, tiyojane ṭhatvā āgantukavattaṃ pūretvā ārāmaṃ pavisitabbaṃ bhavissati, gamiko tiyojanaṃ gantvā senāsanaṃ āpucchissati, nissayapaṭipannassa tiyojanātikkame nissayo paṭippassambhissati, pārivāsikena tiyojanaṃ atikkamitvā aruṇaṃ uṭṭhāpetabbaṃ bhavissati, bhikkhuniyā tiyojane ṭhatvā ārāmappavesanaṃ āpucchitabbaṃ bhavissati, sabbampetaṃ upacārasīmāparicchedavaseneva kattuṃ vaṭṭati. Tasmā upacārasīmāyameva bhājetabba’’nti.

But as for one who does not know how to say 'in such-and-such a boundary,' and, knowing only the mere word 'boundary,' comes to the monastery and says, 'I give to the boundary,' or 'I give to the Saṅgha within the boundary,' he should be asked, 'Boundaries are of many kinds—which boundary are you referring to?' If he says, 'I do not know "such-and-such a boundary"; let the Saṅgha within the boundary divide and take it,' in which boundary should it be divided? The Elder Mahāsīva, it is said, answered, 'In the non-separation boundary.' Then they said to him, 'A non-separation boundary can be as large as three yojanas. In that case, those standing three yojanas away would receive a share; one would have to fulfill the duties for incoming monks while standing three yojanas away before entering the monastery; a traveler would have to go three yojanas before asking for lodging; for one undergoing dependence, the dependence would be terminated upon crossing three yojanas; a probationer would have to cross three yojanas before causing the dawn to rise; a nun would have to ask permission to enter the monastery while standing three yojanas away. All these things are properly done only with reference to the demarcation of the adjacent boundary. Therefore, it should be divided only within the adjacent boundary.'

2729. Ye [Pg.246] vihārā saṅghena katikāya ekalābhakā samānalābhakā ettha etesu vihāresu dinnaṃ ‘‘katikāya dammī’’ti dinnaṃ sabbehi bhikkhūhi saha bhājetabbaṃ cīvaraṃ katikāya vuccatīti yojanā.

2729. Regarding those monasteries that, by an agreement of the Saṅgha, are of single-gain or equal-gain: here, in these monasteries, what is given with the words, 'I give according to the agreement,' should be divided among all the monks. The connection is: 'a robe is said to be by the agreement'.

Ayamettha vinicchayo – katikā nāma samānalābhakatikā, tatrevaṃ katikā kātabbā – ekasmiṃ vihāre sannipatitehi bhikkhūhi yaṃ vihāraṃ saṅgaṇhitukāmā samānalābhaṃ kātuṃ icchanti, assa nāmaṃ gahetvā ‘‘asuko nāma vihāro porāṇako’’ti vā ‘‘buddhādhivuttho’’ti vā ‘‘appalābho’’ti vā yaṃ kiñci kāraṇaṃ vatvā ‘‘taṃ vihāraṃ iminā vihārena saddhiṃ ekalābhaṃ kātuṃ saṅghassa ruccatī’’ti tikkhattuṃ sāvetabbaṃ. Ettāvatā tasmiṃ vihāre nisinnopi idha nisinnova hoti. Tasmiṃ vihārepi saṅghena evameva kātabbaṃ. Ettāvatā idha nisinnopi tasmiṃ vihāre nisinnova hoti. Ekasmiṃ lābhe bhājiyamāne itarasmiṃ ṭhitassa bhāgaṃ gahetuṃ vaṭṭati. Evaṃ ekena vihārena saddhiṃ bahūpi āvāsā ekalābhā kātabbāti.

This is the ruling in this matter: An agreement means an agreement for equal sharing. The agreement should be made as follows: Monks assembled in one monastery, who wish to incorporate a certain monastery and desire to make it of equal gain, should take its name and, stating some reason, such as, 'Such-and-such monastery is old,' or 'it is dwelt in by the Buddha,' or 'it has little income,' should announce three times: 'The Saṅgha approves of making that monastery one of single-gain with this monastery.' By this much, one sitting in that monastery is as one sitting here. In that monastery also, the Saṅgha should do likewise. By this much, one sitting here is as one sitting in that monastery. When a gain is being distributed in one place, it is proper for one remaining in the other to take a share. In this way, many residences can be made of single-gain with one monastery.

2730. Cīvaradāyakena dhuvakārā pākavattādiniccasakkārā yattha saṅghassa krīyanti karīyanti tattha tasmiṃ vihāre teneva dāyakena saṅghassa dinnaṃ vihāraṃ ‘‘bhikkhāpaññattiyā dinna’’nti mahesinā vuttanti yojanā.

2730. Where permanent services and constant honors for the Saṅgha, such as cooked food, are performed by a robe-donor, a monastery given to the Saṅgha in that very place by that same donor is said by the Great Seer to be 'given as a provision for alms.' This is the connection.

Tatrāyaṃ vinicchayo – yasmiṃ vihāre imassa cīvaradāyakassa santakaṃ saṅghassa pākavattaṃ vā vattati, yasmiṃ vā vihāre bhikkhū attano bhāraṃ katvā sadā gehe bhojeti, yattha vā tena āvāso kārito, salākabhattādīni vā nibaddhāni, yena pana sakalopi vihāro [Pg.247] patiṭṭhāpito, tattha vattabbameva natthi, ime dhuvakārā nāma. Tasmā sace so ‘‘yattha mayhaṃ dhuvakārā karīyanti, ettha dammī’’ti vā ‘‘tattha dethā’’ti vā bhaṇati, bahūsu cepi ṭhānesu dhuvakārā honti, sabbattha dinnameva hoti.

Herein is the ruling: In whichever monastery a provision of cooked food for the Saṅgha belonging to this robe-donor is maintained; or in whichever monastery he always feeds the monks at his house, they having taken it as their charge; or where a dwelling has been caused to be built by him; or where ticket-meals and so on are established; or by whom the entire monastery was established—in that case, nothing need be said. These are called 'permanent services.' Therefore, if he says, 'I give where my permanent services are performed,' or 'Give it there,' even if there are permanent services in many places, it is indeed given everywhere.

Sace pana ekasmiṃ vihāre bhikkhū bahutarā honti, tehi vattabbaṃ ‘‘tumhākaṃ dhuvakāre ekattha bhikkhū bahū, ekattha appakā’’ti, sace ‘‘bhikkhugaṇanāya gaṇhathā’’ti bhaṇati, tathā bhājetvā gaṇhituṃ vaṭṭati. Ettha ca vatthabhesajjādi appakampi sukhena bhājīyati, yadi pana mañco vā pīṭhakaṃ vā ekameva hoti, taṃ pucchitvā yassa vā vihārassa ekavihārepi vā yassa senāsanassa so vicāreti, tattha dātabbaṃ. Sace ‘‘asukabhikkhu gaṇhatū’’ti vadati, vaṭṭati.

But if in one monastery there are more monks, the donor should be told by them, 'Regarding your permanent services, in one place the monks are many, in another few.' If he says, 'Take it according to the count of monks,' it is proper to divide and take it so. And here, even a small amount of cloth, medicine, and so on, is easily divided. But if there is only one bed or bench, he should be asked, and it should be given to whichever monastery, or even within a single monastery to whichever lodging, he designates. If he says, 'Let such-and-such a monk take it,' that is proper.

Atha ‘‘mayhaṃ dhuvakāre dethā’’ti vatvā avicāretvāva gacchati, saṅghassapi vicāretuṃ vaṭṭati. Evaṃ pana vicāretabbaṃ – ‘‘saṅghattherassa vasanaṭṭhāne dethā’’ti vattabbaṃ. Sace tattha senāsanaṃ paripuṇṇaṃ hoti. Yattha nappahoti, tattha dātabbaṃ. Sace eko bhikkhu ‘‘mayhaṃ vasanaṭṭhāne senāsanaparibhogabhaṇḍaṃ natthī’’ti vadati, tattha dātabbanti.

Then, if one says, “Give it for my permanent use,” and departs without investigating, it is allowable for the Sangha to investigate. And it should be investigated thus: it should be said, “Give it to the dwelling place of the Sangha’s elder.” If the lodging there is full, it should be given where there is not enough. If a monk says, “In my dwelling place, there are no furnishings for the use of the lodging,” it should be given there.

2731. Saṅghassa pana yaṃ dinnanti vihāraṃ pavisitvā ‘‘imāni cīvarāni saṅghassa dammī’’ti yaṃ cīvaraṃ dinnaṃ. ‘‘Sammukhībhūtenā’’ti vattabbe gāthābandhena rassattaṃ. Sammukhibhūtenāti ca upacārasīmāya ṭhitena. Bhājetabbanti ghaṇṭiṃ paharitvā kālaṃ ghosetvā bhājetabbaṃ. Idamettha mukhamattadassanaṃ. Vinicchayo aṭṭhakathāya (mahāva. aṭṭha. 379) veditabbo. Seyyathidaṃ – cīvaradāyakena [Pg.248] vihāraṃ pavisitvā ‘‘imāni cīvarāni saṅghassa dammī’’ti dinnesu bhājiyamānesu sīmaṭṭhassa asampattassapi bhāgaṃ gaṇhanto na vāretabbo. Vihāro mahā hoti, therāsanato paṭṭhāya vatthesu diyyamānesu alasajātikā mahātherā pacchā āgacchanti, ‘‘bhante, vīsativassānaṃ diyyati, tumhākaṃ ṭhitikā atikkantā’’ti na vattabbā, ṭhitikaṃ ṭhapetvā tesaṃ datvā pacchā ṭhitikāya dātabbaṃ.

2731. Now, what is given to the Sangha is a robe given upon entering the monastery and saying, 'I give these robes to the Sangha.' Where 'sammukhībhūtenā' should be said, it is shortened due to the verse structure. And 'in the presence' means standing within the precinct boundary. 'They should be distributed' means it should be distributed after striking the bell and announcing the time. This here is merely a brief overview. The detailed explanation should be understood from the commentary (Mahāva. Aṭṭha. 379). For example: when robes are given by a donor who enters the monastery and says, 'I give these robes to the Sangha,' and they are being distributed, one who is within the boundary but has not yet arrived, upon taking a share, should not be prevented. If the monastery is large, and while cloths are being given out starting from the elders' seats, some senior monks of a sluggish nature arrive late, it should not be said to them, 'Venerable sir, it is being given to those of twenty years' seniority; your turn has passed.' Instead, setting aside their portion, it should be given to them, and afterwards the distribution should proceed according to the fixed order.

‘‘Asukavihāre kira bahuṃ cīvaraṃ uppanna’’nti sutvā yojanantarikavihāratopi bhikkhū āgacchanti, sampattasampattānaṃ ṭhitaṭṭhānato paṭṭhāya dātabbaṃ. Asampattānampi upacārasīmaṃ paviṭṭhānaṃ antevāsikādīsu gaṇhantesu dātabbameva. ‘‘Bahi upacārasīmāya ṭhitānaṃ dethā’’ti vadanti, na dātabbaṃ. Sace pana upacārasīmaṃ okkantehi ekābaddhā hutvā attano vihāradvāre vā antovihāreyeva vā honti, parisavasena vaḍḍhitā nāma sīmā hoti, tasmā dātabbaṃ. Saṅghanavakassa dinnepi pacchā āgatānaṃ dātabbameva. Dutiyabhāge pana therāsanaṃ āruḷhe āgatānaṃ paṭhamabhāgo na pāpuṇāti, dutiyabhāgato vassaggena dātabbaṃ.

Having heard, 'It is said that much robe-cloth has arisen in such-and-such a monastery,' monks come even from a monastery a yojana away; it should be given to each monk who has arrived, starting from the place where they stand. Even for those who have not yet arrived but have entered the precinct boundary, it should indeed be given if their pupils or others are receiving it on their behalf. If they say, 'Give to those standing outside the precinct boundary,' it should not be given. If, however, those who have entered the precinct boundary are united as one and are at their own monastery’s gate or within the monastery itself, the boundary is considered to be extended by the assembly; therefore, it should be given. Even when it has been given to the most junior monk of the Sangha, it must still be given to those who arrive later. But in the second round of distribution, for those who arrive after the elder's seat has been reached, the first share is not obtained; from the second share, it should be given according to seniority by rains.

Ekasmiṃ vihāre dasa bhikkhū honti, dasa vatthāni ‘‘saṅghassa demā’’ti denti, pāṭekkaṃ bhājetabbāni. Sace ‘‘sabbāneva amhākaṃ pāpuṇantī’’ti gahetvā gacchanti, duppāpitāni ceva duggahitāni ca, gatagataṭṭhāne saṅghikāneva honti. Ekaṃ pana uddharitvā ‘‘idaṃ tumhākaṃ pāpuṇātī’’ti saṅghattherassa datvā sesāni ‘‘imāni amhākaṃ pāpuṇantī’’ti gahetuṃ vaṭṭati.

In one monastery, there are ten monks. Ten cloths are given with the words, 'We give these to the Sangha'; they should be distributed individually. If they take them and depart, thinking, 'All of these accrue to us,' they are both improperly assigned and improperly taken; and wherever they go, they remain the property of the Sangha. But having set one aside and given it to the senior monk of the Sangha, saying, 'This accrues to you,' it is permissible to take the remaining ones, thinking, 'These accrue to us.'

Ekameva vatthaṃ ‘‘saṅghassa demā’’ti āharanti, abhājetvāva ‘‘amhākaṃ pāpuṇātī’’ti gaṇhanti, duppāpitañceva duggahitañca, satthakena, pana haliddiādinā vā lekhaṃ katvā ekaṃ [Pg.249] koṭṭhāsaṃ ‘‘imaṃ ṭhānaṃ tumhākaṃ pāpuṇātī’’ti saṅghattherassa pāpetvā sesaṃ ‘‘amhākaṃ pāpuṇātī’’ti gahetuṃ vaṭṭati. Yaṃ pana vatthasseva pupphaṃ vā vali vā, tena paricchedaṃ kātuṃ na vaṭṭati. Sace ekaṃ tantaṃ uddharitvā ‘‘idaṃ ṭhānaṃ tumhākaṃ pāpuṇātī’’ti saṅghattherassa datvā sesaṃ ‘‘amhākaṃ pāpuṇātī’’ti gaṇhanti, vaṭṭati. Khaṇḍaṃ khaṇḍaṃ chinditvā bhājiyamānaṃ vaṭṭatiyeva.

They bring a single cloth, saying, 'We give this to the Sangha,' and take it without dividing it, thinking, 'This accrues to us'; this is both improperly assigned and improperly taken. However, having made a line with a knife, or with turmeric or the like, and having assigned one portion to the senior monk of the Sangha, saying, 'This section accrues to you,' it is permissible to take the remainder, thinking, 'This accrues to us.' But it is not permissible to make a division by means of a flower pattern or a fold of the cloth itself. If, having pulled out a single thread and given it to the senior monk of the Sangha, saying, 'This section accrues to you,' they take the remainder, thinking, 'This accrues to us,' it is permissible. If it is divided by cutting it piece by piece, it is certainly permissible.

Ekabhikkhuke vihāre saṅghassa cīvaresu uppannesu sace pubbe vuttanayeneva so bhikkhu ‘‘sabbāni mayhaṃ pāpuṇantī’’ti gaṇhāti, suggahitāni, ṭhitikā pana na tiṭṭhati. Sace ekekaṃ uddharitvā ‘‘idaṃ mayhaṃ pāpuṇātī’’ti gaṇhāti, ṭhitikā tiṭṭhati. Tattha ṭhitikāya aṭṭhitāya puna aññasmiṃ cīvare uppanne sace eko bhikkhu āgacchati, majjhe chinditvā dvīhipi gahetabbaṃ. Ṭhitāya ṭhitikāya puna aññasmiṃ cīvare uppanne sace navakataro āgacchati, ṭhitikā heṭṭhā orohati. Sace vuḍḍhataro āgacchati, ṭhitikā uddhaṃ ārohati. Atha añño natthi, puna attano pāpetvā gahetabbaṃ.

In a monastery with a single monk, when robes have arisen for the Sangha, if that monk takes them all in the manner previously described, saying, 'All these accrue to me,' they are well-taken, but the fixed order is not established. If he takes them one by one, saying, 'This one accrues to me,' the fixed order is established. In that case, when the fixed order is not established and another robe arises, if another monk arrives, it should be cut in the middle and taken by both. When the fixed order is established and another robe arises, if a more junior monk arrives, the fixed order descends. If a more senior monk arrives, the fixed order ascends. If there is no other, he should take it again after assigning it to himself.

‘‘Saṅghassa demā’’ti vā ‘‘bhikkhusaṅghassa demā’’ti vā yena kenaci ākārena saṅghaṃ āmasitvā dinnaṃ pana paṃsukūlikānaṃ na vaṭṭati ‘‘gahapaticīvaraṃ paṭikkhipāmi, paṃsukūlikaṅgaṃ samādiyāmī’’ti vuttattā, na pana akappiyattā. Bhikkhusaṅghena apaloketvā dinnampi na gahetabbaṃ. Yaṃ pana bhikkhu attano santakaṃ deti, taṃ bhikkhudattiyaṃ nāma vaṭṭati. Paṃsukūlaṃ pana na hoti. Evaṃ santepi dhutaṅgaṃ na bhijjati. ‘‘Bhikkhūnaṃ dema, therānaṃ demā’’ti vutte pana paṃsukūlikānampi vaṭṭati. ‘‘Idaṃ vatthaṃ saṅghassa dema, iminā upāhanatthavikapattatthavikaāyogaaṃsabaddhakādīni [Pg.250] karothā’’ti dinnampi vaṭṭati.

Whether given with the words, 'We give to the Sangha,' or 'We give to the community of monks,' or in any manner addressing the Sangha, it is not permissible for a wearer of rag-robes, because it has been said, 'I reject a householder’s robe, I undertake the ascetic practice of a rag-robe wearer'; but not because it is unsuitable. Even if given after it has been authorized by the Sangha of monks, it should not be accepted. However, what a monk gives of his own property, that, being a gift from a monk, is permissible. But it is not a rag-robe. Even so, the ascetic practice is not broken. But if it is said, 'We give to the monks,' or 'We give to the elders,' then it is permissible even for wearers of rag-robes. If it is given with the words, 'We give this cloth to the Sangha; with this, make bags for shoes, bags for bowls, waistbands, shoulder straps, and so on,' it is also permissible.

Pattatthavikādīnaṃ atthāya dinnāni bahūnipi honti, cīvaratthāyapi pahonti, tato cīvaraṃ katvā pārupituṃ vaṭṭati. Sace pana saṅgho bhājitātirittāni vatthāni chinditvā upāhanatthavikādīnaṃ atthāya bhājeti, tato gahetuṃ na vaṭṭati. Sāmikehi vicāritameva hi vaṭṭati, na itaraṃ.

If things given for the purpose of bowl-bags and so on, even if they are many, are also sufficient for a robe, it is permissible to make a robe from them and wear it. If, however, the Sangha cuts up cloths left over from a distribution and distributes them for the purpose of shoe-bags and so on, it is not permissible to take from them. For only that which has been designated by the owners is permissible, not otherwise.

‘‘Paṃsukūlikasaṅghassa dhammakaraṇaaṃsabaddhādīnaṃ atthāya demā’’ti vuttepi gahetuṃ vaṭṭati. Parikkhāro nāma paṃsukūlikānampi icchitabbo. Yaṃ tattha atirekaṃ hoti, taṃ cīvarepi upanetuṃ vaṭṭati. Suttaṃ saṅghassa denti, paṃsukūlikehipi gahetabbaṃ. Ayaṃ tāva vihāraṃ pavisitvā ‘‘imāni cīvarāni saṅghassa dammī’’ti dinnesu vinicchayo.

Even when it is said, 'We give to the Sangha of rag-robe wearers for the purpose of water-strainers, shoulder-straps, and so on,' it is permissible to accept. A requisite is indeed to be desired even by wearers of rag-robes. Whatever is extra from that, it is permissible to apply that to a robe as well. If they give thread to the Sangha, it should also be accepted by wearers of rag-robes. This, for now, is the detailed explanation concerning what is given upon entering the monastery and saying, 'I give these robes to the Sangha.'

Sace pana bahi upacārasīmāya addhānapaṭipanne bhikkhū disvā ‘‘saṅghassa dammī’’ti saṅghattherassa vā saṅghanavakassa vā āroceti, sacepi yojanaṃ pharitvā parisā ṭhitā hoti, ekābaddhā ce, sabbesaṃ pāpuṇāti. Ye pana dvādasahi hatthehi parisaṃ asampattā, tesaṃ na pāpuṇātīti.

If, however, outside the precinct boundary, upon seeing monks who have set out on a journey, someone announces to the senior monk or the junior monk of the Sangha, 'I give this to the Sangha,' even if the assembly stands spread out over a yojana, it accrues to all, provided they are a unified group. But it does not accrue to those who have not come within twelve cubits of the assembly.

2732. Idāni ‘‘ubhatosaṅghe detī’’ti mātikaṃ vivaranto āha ‘‘ubhatosaṅghamuddissā’’tiādi. Ubhatosaṅghamuddissāti bhikkhusaṅghaṃ, bhikkhunisaṅghañca uddisitvā. Detīti ‘‘ubhatosaṅghassa demī’’ti deti. ‘‘Bahu vā’’ti ettha ‘‘bahū vā’’ti vattabbe gāthābandhavasena rassattaṃ. Bhikkhunīnaṃ bhikkhū thokā vā hontu bahū vā, puggalaggena akatvā ubhatosaṅghavasena samabhāgova kātuṃ vaṭṭatīti yojanā.

2732. Now, explaining the outline heading "gives to both Sanghas," he says: "Having designated both Sanghas," and so on. "Having designated both Sanghas" means having designated the Sangha of monks and the Sangha of nuns. "Gives" means giving while saying, "I give to both Sanghas." Here, in "many or," where it should be said "many," it is shortened due to the constraints of the verse. Whether there are few monks or many in relation to the nuns, it is proper to make an equal division based on both Sanghas, without regard to individuals. This is the interpretation.

Tatrāyaṃ [Pg.251] vinicchayo – ‘‘ubhatosaṅghassa dammī’’ti vuttepi ‘‘dvedhāsaṅghassa dammi, dvinnaṃ saṅghānaṃ dammi, bhikkhusaṅghassa ca bhikkhunisaṅghassa ca dammī’’ti vuttepi ubhatosaṅghassa dinnameva hoti, dve bhāge same katvā eko dātabbo.

Herein is the determination: Even when it is said, "I give to both Sanghas," or "I give to the Sangha divided in two," "I give to the two Sanghas," or "I give to the Sangha of monks and to the Sangha of nuns," it is indeed considered given to both Sanghas. Two equal portions should be made, and one portion given to each.

‘‘Ubhatosaṅghassa ca tuyhañca dammī’’ti vutte sace dasa dasa bhikkhū, bhikkhuniyo ca honti, ekavīsati paṭivīse katvā eko puggalassa dātabbo, dasa bhikkhusaṅghassa, dasa bhikkhunisaṅghassa. Yena puggaliko laddho, so saṅghatopi attano vassaggena gahetuṃ labhati. Kasmā? Ubhatosaṅghaggahaṇena gahitattā.

If it is said, "I give this to both Sanghas and to you," and if there are ten monks and ten nuns, then twenty-one portions should be made: one portion should be given to the individual, ten to the Sangha of monks, and ten to the Sangha of nuns. The individual who has received a personal share is also able to receive a share from the Sangha's portion according to his seniority. Why? Because he is included by the designation of "both Sanghas."

‘‘Ubhatosaṅghassa ca cetiyassa ca dammī’’ti vuttepi eseva nayo. Idha pana cetiyassa saṅghato pāpuṇanakoṭṭhāso nāma natthi, ekapuggalassa pattakoṭṭhāsasamova koṭṭhāso hoti.

Similarly, if it is said, "I give this to both Sanghas and to the shrine," the same principle applies. Here, however, the shrine has no share receivable from the Sangha; its share is equal to the share of a single individual.

‘‘Ubhatosaṅghassa ca tuyhañca cetiyassa cā’’ti vutte pana dvāvīsati koṭṭhāse katvā dasa bhikkhūnaṃ, dasa bhikkhunīnaṃ, eko puggalassa, eko cetiyassa dātabbo. Tattha puggalo saṅghatopi attano vassaggena puna gahetuṃ labhati. Cetiyassa ekoyeva.

If it is said, "I give this to both Sanghas, to you, and to the shrine," then twenty-two portions should be made: ten for the monks, ten for the nuns, one for the individual, and one for the shrine. In this case, the individual is able to take a share again from the Sangha’s portion according to his seniority. The shrine’s portion is only one.

‘‘Bhikkhusaṅghassa ca bhikkhunīnañca dammī’’ti vutte pana majjhe bhinditvā na dātabbaṃ, bhikkhū ca bhikkhuniyo ca gaṇetvā dātabbaṃ.

When it is said, "I give this to the Sangha of monks and to the nuns," it should not be given by dividing it in half. Instead, it should be given after counting the monks and the nuns.

‘‘Bhikkhusaṅghassa ca bhikkhunīnañca tuyhañcā’’ti vutte pana puggalo visuṃ [Pg.252] na labhati, pāpuṇanaṭṭhānato ekameva labhati. Kasmā? Bhikkhusaṅghaggahaṇena gahitattā.

When it is said, "To the Sangha of monks, and to the nuns, and to you," the individual does not receive a separate share; he receives only one share from his rightful place within the group. Why? Because he is included by the designation "Sangha of monks."

‘‘Bhikkhusaṅghassa ca bhikkhunīnañca tuyhañca cetiyassa cā’’ti vuttepi cetiyassa ekapuggalapaṭivīso labbhati, puggalassa visuṃ na labbhati. Tasmā ekaṃ cetiyassa datvā avasesaṃ bhikkhū ca bhikkhuniyo ca gaṇetvā bhājetabbaṃ.

Even when it is said, "To the Sangha of monks, and to the nuns, to you, and to the shrine," the shrine receives the portion of a single individual, but the individual does not receive a separate portion. Therefore, after giving one portion to the shrine, the remainder should be divided after counting the monks and the nuns.

‘‘Bhikkhūnañca bhikkhunīnañca dammī’’ti vuttepi na majjhe bhinditvā dātabbaṃ, puggalagaṇanāya eva vibhajitabbaṃ.

Even when it is said, "I give this to the monks and to the nuns," it should not be given by dividing it in half; rather, it should be distributed by counting the individuals.

‘‘Bhikkhūnañca bhikkhunīnañca tuyhañca cetiyassa cā’’ti evaṃ vuttepi cetiyassa ekapuggalapaṭivīso labbhati, puggalassa visuṃ natthi, bhikkhū ca bhikkhuniyo ca gaṇetvā eva bhājetabbaṃ. Yathā ca bhikkhusaṅghaṃ ādiṃ katvā nayo nīto, evaṃ bhikkhunisaṅghaṃ ādiṃ katvāpi netabbo.

Even when it is said, "To the monks, and to the nuns, to you, and to the shrine," the shrine receives the share of a single individual, but there is no separate share for the individual. It should be distributed only after counting the monks and the nuns. Just as the principle has been applied beginning with the Sangha of monks, so too it should be applied beginning with the Sangha of nuns.

‘‘Bhikkhusaṅghassa ca tuyhañcā’’ti vutte puggalassa visuṃ na labbhati, vassaggeneva gahetabbaṃ.

When it is said, "To the Sangha of monks and to you," an individual does not receive a separate share; it should be taken only according to seniority.

‘‘Bhikkhusaṅghassa ca cetiyassa cā’’ti vutte pana cetiyassa visuṃ paṭivīso labbhati.

When it is said, "To the Sangha of monks and to the shrine," however, the shrine receives a separate portion.

‘‘Bhikkhusaṅghassa ca tuyhañca cetiyassa cā’’ti vuttepi cetiyasseva labbhati, na puggalassa.

Even when it is said, "To the Sangha of monks, to you, and to the shrine," only the shrine receives a separate share, not the individual.

‘‘Bhikkhūnañca tuyhañcā’’ti vuttepi visuṃ na labbhati.

Even when it is said, "To the monks and to you," a separate share is not received.

‘‘Bhikkhūnañca cetiyassa cā’’ti vutte pana cetiyassa labbhati.

When it is said, "To the monks and to the shrine," however, the shrine receives a share.

‘‘Bhikkhūnañca tuyhañca cetiyassa cā’’ti vuttepi cetiyasseva visuṃ labbhati, na puggalassa. Bhikkhunisaṅghaṃ ādiṃ katvāpi evameva yojetabbaṃ.

Even when it is said, "To the monks, to you, and to the shrine," only the shrine receives a separate share, not the individual. The same principle should be applied beginning with the Sangha of nuns.

Pubbe buddhappamukhassa ubhatosaṅghassa dānaṃ denti, bhagavā majjhe nisīdati, dakkhiṇato bhikkhū, vāmato bhikkhuniyo nisīdanti, bhagavā ubhinnaṃ saṅghatthero, tadā bhagavā attano laddhapaccaye attanāpi paribhuñjati, bhikkhūnampi dāpeti. Etarahi pana paṇḍitamanussā sadhātukaṃ paṭimaṃ vā cetiyaṃ vā ṭhapetvā buddhappamukhassa ubhatosaṅghassa dānaṃ denti, paṭimāya vā [Pg.253] cetiyassa vā purato ādhārake pattaṃ ṭhapetvā dakkhiṇodakaṃ datvā ‘‘buddhānaṃ demā’’ti tattha yaṃ paṭhamaṃ khādanīyaṃ bhojanīyaṃ denti, vihāraṃ vā āharitvā ‘‘idaṃ cetiyassa demā’’ti piṇḍapātañca mālāgandhādīni ca denti, tattha kathaṃ paṭipajjitabbanti? Mālāgandhādīni tāva cetiye āropetabbāni, vatthehi paṭākā, telena padīpā kātabbā. Piṇḍapātamadhuphāṇitādīni pana yo nibaddhaṃ cetiyassa jaggako hoti pabbajito vā gahaṭṭho vā, tassa dātabbāni. Nibaddhajaggake asati āhaṭapattaṃ ṭhapetvā vattaṃ katvā paribhuñjituṃ vaṭṭati. Upakaṭṭhe kāle bhuñjitvā pacchāpi vattaṃ kātuṃ vaṭṭatiyeva.

In the past, people gave offerings to both Sanghas headed by the Buddha. The Blessed One would be seated in the middle, with the monks to his right and the nuns to his left. The Blessed One was the elder of both Sanghas. At that time, the Blessed One would consume the requisites he received and also have them given to the monks. Nowadays, however, wise people establish an image with relics or a shrine and give offerings to both Sanghas headed by the Buddha. Placing a bowl on a stand before the image or shrine, and having given the water of dedication, they say, "We give to the Buddhas," and there they offer the first of the hard and soft food. Or, having brought it to the monastery, they say, "We give this to the shrine," and they give alms-food, flowers, perfumes, and so on. How should one act in this case? Firstly, the flowers, perfumes, and so on should be offered at the shrine; banners should be made from the cloths, and lamps lit with the oil. As for the alms-food, honey, molasses, and so on, they should be given to whoever is the regular caretaker of the shrine, be he ordained or a householder. If there is no regular caretaker, it is permissible to place the bowl that was brought, perform the duty, and then consume the contents. When the time is short, it is permissible to eat first and perform the duty afterwards.

Mālāgandhādīsu ca yaṃ kiñci ‘‘idaṃ haritvā cetiyassa pūjaṃ karothā’’ti vutte dūrampi haritvā pūjetabbaṃ. ‘‘Bhikkhaṃ saṅghassa harā’’ti vuttepi haritabbaṃ. Sace pana ‘‘ahaṃ piṇḍāya carāmi, āsanasālāya bhikkhū atthi, te harissantī’’ti vutte ‘‘bhante, tuyhaṃyeva dammī’’ti vadati, bhuñjituṃ vaṭṭati. Atha pana ‘‘bhikkhusaṅghassa dassāmī’’ti harantassa gacchato antarāva kālo upakaṭṭho hoti, attano pāpetvā bhuñjituṃ vaṭṭati.

And regarding flowers, perfumes, and the like, if anything is given with the words, "Take this and make an offering to the shrine," it should be taken, even from a distance, and offered. Even when it is said, "Take this alms-food to the Sangha," it should be taken. If, however, one says, "I am going for alms; there are monks in the sitting hall, they will take it," and the donor replies, "Venerable sir, I give it to you alone," it is permissible to eat it. Furthermore, if one is carrying it with the intention, "I will give it to the Sangha of monks," and on the way the time for the meal grows short, it is permissible to appropriate it for oneself and eat it.

2733. Yaṃ pana cīvaraṃ ‘‘yasmiṃ āvāse vassaṃvutthassa saṅghassa dammī’’ti deti, tasmiṃyeva āvāse vutthavassena saṅghena vā gaṇena vā puggalena vā taṃ cīvaraṃ bhājetabbanti vaṇṇitaṃ desitanti yojanā.

2733. As for the robe that is given with the words, "I give this to the Sangha that has completed the rains-residence in a certain monastery," that robe should be distributed by the Sangha, a group, or an individual that has completed the rains-residence in that very monastery. This is the connection to what was described and taught.

Tatrāyaṃ vinicchayo – vihāraṃ pavisitvā ‘‘imāni cīvarāni vassaṃvutthasaṅghassa dammī’’ti deti, yāvatikā bhikkhū tasmiṃ āvāse vassaṃvutthā, yattakā vassacchedaṃ akatvā purimavassaṃvutthā, tehi bhājetabbaṃ, aññesaṃ na pāpuṇāti. Disāpakkantassāpi [Pg.254] sati gāhake yāva kathinassa ubbhārā dātabbaṃ. Anatthate pana kathine antohemante evañca vatvā dinnaṃ pacchimavassaṃvutthānampi pāpuṇātīti lakkhaṇaññū vadanti. Aṭṭhakathāsu panetaṃ avicāritaṃ.

Herein is the determination: Having entered the monastery, one gives, saying, "I give these robes to the Sangha that has completed the rains-residence." The robes should be distributed among all the monks who completed the rains-residence in that monastery, and among those who completed the previous rains-residence without a break. It does not go to others. Even for a monk who has departed to another region, his share should be given, as long as there is someone to receive it on his behalf, up until the removal of the Kathina. However, if the Kathina has not been spread, and the offering is made in the middle of the winter season with these same words, the experts say that it also goes to those who completed the later rains-residence. But this matter is not discussed in the commentaries.

Sace pana bahi upacārasīmāyaṃ ṭhito ‘‘vassaṃvutthasaṅghassa dammī’’ti vadati, sampattānaṃ sabbesaṃ pāpuṇāti. Atha ‘‘asukavihāre vassaṃvutthasaṅghassā’’ti vadati, tatra vassaṃvutthānameva yāva kathinassubbhārā pāpuṇāti. Sace pana gimhānaṃ paṭhamadivasato paṭṭhāya evaṃ vadati, tatra sammukhībhūtānaṃyeva sabbesaṃ pāpuṇāti. Kasmā? Piṭṭhisamaye uppannattā. Antovasseyeva ‘‘vassaṃ vasantānaṃ dammī’’ti vutte chinnavassā na labhanti, vassaṃ vasantāva labhanti. Cīvaramāse pana ‘‘vassaṃ vasantānaṃ dammī’’ti vutte pacchimikāya vassūpagatānaṃyeva pāpuṇāti, purimikāya vassūpagatānañca chinnavassānañca na pāpuṇāti.

If, however, one stands outside the boundary of the precincts and says, 'I give to the Sangha that has completed the rains-residence,' it reaches all who are present. But if one says, 'To the Sangha that has completed the rains-residence in such-and-such monastery,' it reaches only those who completed the rains-residence there, up to the removal of the Kathina. If one speaks thus from the first day of the hot season, it reaches only all those who are present. Why? Because it arose at a subsequent time. If during the rains itself one says, 'I give to those observing the rains,' those who have broken the rains do not receive; only those observing the rains receive. But if during the robe-cloth month one says, 'I give to those observing the rains,' it reaches only those who undertook the rains-residence in the later period, not those who undertook the rains-residence in the earlier period, nor those who have broken the rains.

Cīvaramāsato paṭṭhāya yāva hemantassa pacchimo divaso, tāva ‘‘vassāvāsikaṃ demā’’ti vutte kathinaṃ atthataṃ vā hotu anatthataṃ vā, atītavassaṃvutthānameva pāpuṇāti. Gimhānaṃ paṭhamadivasato paṭṭhāya vutte pana mātikā āropetabbā ‘‘atītavassāvāsassa pañca māsā abhikkantā, anāgate cātumāsaccayena bhavissati, kataravassāvāsassa desī’’ti. Sace ‘‘atītavassaṃvutthānaṃ dammī’’ti vadati, taṃ antovassaṃ vutthānameva pāpuṇāti. Disāpakkantānampi sabhāgā gaṇhituṃ labhanti.

From the beginning of the robe month until the last day of the winter season, if it is said, 'Let us give a rains-residence gift,' whether the Kathina has been spread or not, it accrues only to those who resided during the past rains. But if it is said thus from the first day of the summer season, a question must be raised: 'Five months have passed since the last rains-residence, and in the future, it will occur after four months—to which rains-residence is it assigned?' If one says, 'I give to those who resided during the past rains,' it accrues only to those who resided within that rains period. Even for those who have departed to another region, their fellows are permitted to receive their share.

Sace ‘‘anāgate vassāvāsikaṃ dammī’’ti vadati, taṃ ṭhapetvā vassūpanāyikadivase gahetabbaṃ. Atha ‘‘agutto vihāro, corabhayaṃ atthi, na sakkā ṭhapetuṃ, gaṇhitvā vā āhiṇḍitu’’nti [Pg.255] vutte ‘‘sampattānaṃ dammī’’ti vadati, bhājetvā gahetabbaṃ. Sace vadati ‘‘ito me, bhante, tatiye vasse vassāvāsikaṃ na dinnaṃ, taṃ dammī’’ti, tasmiṃ antovasse vutthabhikkhūnaṃ pāpuṇāti. Sace te disāpakkantā, añño vissāsiko gaṇhāti, dātabbaṃ. Atha ekoyeva avasiṭṭho, sesā kālakatā, sabbaṃ ekasseva pāpuṇāti. Sace ekopi natthi, saṅghikaṃ hoti, sammukhībhūtehi bhājetabbanti.

If one says, 'I will give a rains-residence gift in the future,' it should be set aside and taken on the day of entering the rains. But if it is said, 'The monastery is unguarded, there is danger from thieves, it cannot be set aside; take it and make use of it,' and then one says, 'I will give it to those who have arrived,' it should be taken after being divided. If one says, 'Venerable sir, three years ago from now, a rains-residence gift was not given by me; I give that now,' it accrues to the monks who resided there during that rains-residence period. If they have departed to another region, a trustworthy monk takes it, and it should be given. If only one remains and the others have passed away, everything accrues to that one alone. If there is not even one, it becomes Sangha property and should be distributed among those present.

2734. Yāguyā pana pītāya vā bhatte vā bhutte sace pana ādissa ‘‘yena me yāgu pītā, tassa dammi, yena me bhattaṃ bhuttaṃ, tassa dammī’’ti paricchinditvā cīvaraṃ deti, vinayadharena tattha tattheva dānaṃ dātabbanti yojanā. Esa nayo khādanīyacīvarasenāsanabhesajjādīsu.

2734. But regarding gruel or cooked rice, if after gruel has been drunk or cooked rice has been eaten, one specifies, 'To whomever drank my gruel, to him I give this; to whomever ate my cooked rice, to him I give this,' and thus having specified, gives a robe, the explanation by the Vinaya-expert is that the gift should be given right there and then. This same principle applies to edibles, robes, lodging, medicines, and the like.

Tatrāyaṃ vinicchayo – bhikkhū ajjatanāya vā svātanāya vā yāguyā nimantetvā tesaṃ gharaṃ paviṭṭhānaṃ yāguṃ deti, yāguṃ datvā pītāya yāguyā ‘‘imāni cīvarāni yehi mayhaṃ yāgu pītā, tesaṃ dammī’’ti deti, yehi nimantitehi yāgu pītā, tesaṃyeva pāpuṇanti, yehi pana bhikkhācāravattena gharadvārena gacchantehi vā gharaṃ paviṭṭhehi vā yāgu laddhā, yesaṃ vā āsanasālato pattaṃ āharitvā manussehi nītā, ye vā therehi pesitā, tesaṃ na pāpuṇanti.

Herein is the ruling: If, having invited monks for gruel for today or for tomorrow, one gives them gruel after they have entered the house, and after the gruel has been drunk, one gives robes, saying, 'I give these robes to those who drank my gruel,' they reach only those invited ones who drank the gruel. But they do not reach those who obtained gruel while passing the door of the house on their alms-round or by entering the house uninvited, nor those for whom a bowl was brought from the sitting-hall by laypeople, nor those who were sent by the elders.

Sace pana nimantitabhikkhūhi saddhiṃ aññepi bahū āgantvā antogehañca bahigehañca pūretvā nisinnā, dāyako ca evaṃ vadati ‘‘nimantitā vā hontu animantitā vā, yesaṃ mayā yāgu dinnā, sabbesaṃ imāni vatthāni hontū’’ti, sabbesaṃ pāpuṇanti. Yehi pana therānaṃ hatthato yāgu [Pg.256] laddhā, tesaṃ na pāpuṇanti. Atha so ‘‘yehi mayhaṃ yāgu pītā, sabbesaṃ hontū’’ti vadati, sabbesaṃ pāpuṇanti. Bhattakhādanīyesupi eseva nayo.

However, if along with the invited monks, many others also come, fill both the inside and the outside of the house, and sit down, and the donor says, 'Whether invited or uninvited, let these robes be for all to whom I have given gruel,' then it reaches all of them. But those who received gruel from the hands of the elders do not receive it. If the donor says, 'Let it be for all who drank my gruel,' then it reaches all. The same principle applies to meals and other food items.

Cīvare vāti pubbepi yena vassaṃ vāsetvā bhikkhūnaṃ cīvaraṃ dinnapubbaṃ hoti, so ce bhikkhū bhojetvā vadati ‘‘yesaṃ mayā pubbe cīvaraṃ dinnaṃ, tesaṃyeva imaṃ cīvaraṃ vā suttaṃ vā sappimadhuphāṇitādīni vā hontū’’ti, sabbaṃ tesaṃyeva pāpuṇāti.

Or regarding robes: if a person who had previously supported monks during the rains-residence and given them robes, now feeds the monks and says, 'Let this robe or thread or ghee, honey, molasses, and so on, be only for those to whom I previously gave robes,' then all of it accrues only to them.

Senāsane vāti ‘‘yo mayā kārite vihāre vā pariveṇe vā vasati, tassidaṃ hotū’’ti vutte tasseva hoti.

Or regarding lodging: if one says, 'Let this belong to whoever stays in the monastery or residence I had built,' then it belongs only to that person.

Bhesajje vāti ‘‘mayaṃ kālena kālaṃ therānaṃ sappiādīni bhesajjāni dema, yehi tāni laddhāni, tesaṃyevidaṃ hotū’’ti vutte tesaṃyeva hotīti.

Or regarding medicine: if it is said, 'We give ghee and other medicines to the elders from time to time; let this belong only to those who have received them,' then it belongs only to them.

2735. Dīyateti dānanti kammasādhanena cīvaraṃ vuccati. Yaṃ-saddena cīvarassa parāmaṭṭhattā taṃ-saddenāpi tadeva parāmasitabbanti.

2735. The word 'dāna' (gift) is used in the sense of 'that which is given' (dīyati), referring to the robe. Since the robe is referred to by the word 'which' (yaṃ), the word 'that' (taṃ) should also refer to the same thing.

Tatrāyaṃ vinicchayo – ‘‘imaṃ cīvaraṃ itthannāmassa dammī’’ti evaṃ parammukhā vā ‘‘idaṃ me, bhante, tumhākaṃ dammī’’ti evaṃ sammukhā vā pādamūle ṭhapetvā vā deti, taṃ tasseva hoti. Sace pana ‘‘idaṃ tumhākañca tumhākaṃ antevāsikānañca dammī’’ti evaṃ vadati, therassa ca antevāsikānañca pāpuṇāti. Uddesaṃ gahetuṃ āgato gahetvā gacchanto ca atthi, tassāpi pāpuṇāti. ‘‘Tumhehi saddhiṃ nibaddhacārikabhikkhūnaṃ dammī’’ti vutte uddesantevāsikānaṃ vattaṃ katvā uddesaparipucchādīni gahetvā vicarantānaṃ sabbesaṃ pāpuṇātīti.

Herein is the ruling: If one gives a robe, saying, 'I give this robe to so-and-so,' either in their absence or in their presence, or by placing it at their feet, it belongs only to that person. But if one says, 'I give this to you and your resident disciples,' then it reaches the elder and the resident disciples. If there is one who has come to receive instruction and is leaving after having received it, it reaches that person also. If it is said, 'I give this to the monks who regularly travel with you,' then it reaches all the resident disciples who travel about, having performed their duties and received instruction and inquiry.

2737. Vadaticcevameva [Pg.257] ceti iccevaṃ yathāvuttanayena vadati ce. Tanti taṃ parikkhāraṃ. Tesanti mātuādīnaṃ. Saṅghasseva santakaṃ hotīti yojanā.

2737. 'And speaks thus' means if one speaks in the manner described above. 'That' refers to that requisite. 'Theirs' refers to the mother and others. The explanation is: 'It belongs only to the Sangha.'

2738. ‘‘Pañcannaṃ…pe… hotī’’ti iminā purimagāthādvayena vitthāritamevatthaṃ saṃkhipitvā dasseti. Pañcannaṃ sahadhammikānaṃ. Accayeti kālakiriyāya. Dānanti ‘‘mayi kālakate imaṃ parikkhāraṃ tuyhaṃ hotu, tava santakaṃ karohī’’tiādinā pariccajanaṃ. Kiñcipīti antamaso dantakaṭṭhampi. Gihīnaṃ pana dānaṃ tathā dāyakānaṃ gihīnameva accaye rūhatīti yojanā.

2738. 'Of the five...it becomes' summarizes the meaning elaborated in the previous two verses. 'Of the five co-religionists.' 'Passing away' means by death. 'Gift' means relinquishment, such as saying, 'When I die, let this requisite belong to you; make it your own.' 'Anything at all' means even as little as a toothpick. But the gift of lay donors, upon their death, accrues to other laypeople—this is the connection.

2739. Bhikkhu vā sāmaṇero vā bhikkhuniupassaye kālaṃ karoti, assa bhikkhussa vā sāmaṇerassa vā parikkhārā bhikkhūnaṃyeva santakā bhikkhusaṅghasseva santakāti yojanā. Bhikkhusaṅghasseva santakā kālakatassa bhikkhusaṅghapariyāpannattā.

2739. If a monk or a novice dies in a nuns' residence, the explanation is that the requisites of that monk or novice belong only to the monks, that is, to the Sangha of monks. They belong to the Sangha of monks because the deceased belonged to the Sangha of monks.

2740. Sāmaṇerī vāti ettha vā-saddena ‘‘sikkhamānā vā’’ti idaṃ saṅgaṇhāti. Vihārasmiṃ bhikkhūnaṃ nivāsanaṭṭhāne. Tassāti bhikkhuniyā vā sāmaṇeriyā vā sikkhamānāya vā parikkhārā bhikkhunīnaṃ santakā hontīti yojanā. Santakāti etthāpi bhikkhūsu vuttanayenevattho gahetabbo.

2740. 'Or a female novice'—here, the word 'or' includes 'or a female trainee.' 'In the monastery' means in the monks' residence. 'Her' means the requisites of the bhikkhunī, female novice, or female trainee belong to the bhikkhunīs—this is the explanation. 'Belonging'—here too, the meaning should be understood as explained for the monks.

2741. Dehi netvāti ettha ‘‘imaṃ cīvara’’nti pakaraṇato labbhati. ‘‘Imaṃ cīvaraṃ netvā asukassa dehī’’ti yaṃ cīvaraṃ dinnaṃ, taṃ tassa purimasseva santakaṃ hoti. ‘‘Idaṃ cīvaraṃ asukassa dammī’’ti yaṃ cīvaraṃ dinnaṃ, taṃ yassa pahiyyati, tassa pacchimasseva santakaṃ hotīti yojanā.

2741. ‘Dehi netvā’ (take and give)—here it is understood from the context that it refers to ‘this robe.’ The robe given with the instruction, ‘Take this robe and give it to so-and-so,’ becomes the property of the former, the intended recipient. The robe given with the instruction, ‘I give this robe to so-and-so,’ becomes the property of the latter, the one to whom it is sent—this is the construction.

2742. Yathāvuttavacanappakārānurūpena [Pg.258] sāmike ñatvā sāmikesu vissāsena vā tesu matesu matakacīvarampi gaṇhituṃ vaṭṭatīti dassetuṃ āha ‘‘eva’’ntiādi. ‘‘Matassa vā amatassa vā’’ti padacchedo. Vissāsaṃ vāpi gaṇheyyāti jīvantassa santakaṃ vissāsaggāhaṃ gaṇheyya. Gaṇhe matakacīvaranti matassa cīvaraṃ matakaparikkhāranīhārena pāpetvā gaṇheyya.

2742. To illustrate that one may take even the robe of a deceased person, knowing the owner’s intention in accordance with the manner of speech stated earlier, or with trust in the owners, the text states 'thus' and so on. The phrase 'of the deceased or the not-deceased' should be parsed separately. ‘Vissāsaṃ vāpi gaṇheyya’ (or one may take out of trust) means one may take the possession of a living person with trust. ‘Gaṇhe matakacīvaraṃ’ (one may take the robe of the deceased) means one may take the robe of the deceased by having it brought forth through the removal of the deceased's requisites.

2743. Rajate anenāti rajananti mūlādisabbamāha. Vantadosenāti savāsanasamucchinnarāgādidosena. Tādināti rūpādīsu chaḷārammaṇesu rāgādīnaṃ anuppattiyā aṭṭhasu lokadhammesu nibbikāratāya ekasadisena.

2743. ‘Rajana’ (dye) means 'that by which one dyes,' referring to all dyeing materials, from roots onward. ‘Vantadosena’ (by one who has discarded defilements) means by one free from the fault of lust and other defilements with their underlying tendencies eradicated. ‘Tādinā’ (by such a one) refers to one who is alike in being unaffected by the eight worldly conditions because of the non-arising of lust and other defilements towards the six sense objects like forms.

2744-5. ‘‘Mūle’’tiādīsu niddhāraṇe bhummaṃ. Mūlarajane haliddiṃ ṭhapetvā sabbaṃ mūlarajanaṃ vaṭṭati. Khandhesu rajanesu mañjeṭṭhañca tuṅgahārakañca ṭhapetvā sabbaṃ khandharajanaṃ vaṭṭati. Pattesu rajanesu alliyā pattaṃ tathā nīliyā pattañca ṭhapetvā sabbaṃ pattarajanaṃ vaṭṭati. Puppharajanesu kusumbhañca kiṃsukañca ṭhapetvā sabbaṃ puppharajanaṃ vaṭṭati. Tacarajane loddañca kaṇḍulañca ṭhapetvā sabbaṃ tacarajanaṃ vaṭṭati. Phalarajanaṃ sabbampi vaṭṭatīti yojanā.

2744-5. In ‘roots’ and so forth, the locative case is used in the sense of determination. For root dyes, having excluded turmeric, all root dyes are permissible. For trunk dyes, having excluded madder and tuṅgahāraka, all trunk dyes are permissible. For leaf dyes, having excluded alliyā leaves and indigo leaves, all leaf dyes are permissible. For flower dyes, having excluded safflower and kiṃsuka, all flower dyes are permissible. For bark dyes, having excluded lodda and kaṇḍula, all bark dyes are permissible. All fruit dyes are permissible—this is the connection.

Mañjeṭṭhanti eko sakaṇṭakarukkho, valliviseso ca, yassa rajanaṃ mañjeṭṭhabījavaṇṇaṃ hoti. Mañjeṭṭharukkhassa khandho setavaṇṇoti so idha na gahetabbo rajanādhikārattā. Tuṅgahārako nāma eko sakaṇṭakarukkho, yassa rajanaṃ haritālavaṇṇaṃ hoti. Allīti cullatāpiñcharukkho, yassa paṇṇarajanaṃ haliddivaṇṇaṃ hoti. Nīlīti gacchaviseso, yassa pana rajanaṃ nīlavaṇṇaṃ hoti. Kiṃsukaṃ nāma vallikiṃsukapupphaṃ, yassa rajanaṃ lohitavaṇṇaṃ hoti.

‘Mañjeṭṭha’ (madder) refers to a thorny tree or a specific creeper, whose dye is the color of madder seeds. The trunk of the madder tree is white; so it is not to be taken here, because the topic is dyeing. ‘Tuṅgahāraka’ refers to a thorny tree whose dye is the color of orpiment. ‘Allī’ refers to the small tāpiñcha tree, whose leaf dye is the color of turmeric. ‘Nīlī’ (the indigo plant) is a specific type of plant, whose dye is blue. ‘Kiṃsuka’ (Flame-of-the-forest) refers to the kiṃsuka creeper flower, whose dye is red.

2746. Kiliṭṭhasāṭakanti [Pg.259] malīnasāṭakaṃ. Dhovitunti ekavāraṃ dhovituṃ. Alliyā dhotaṃ kira sammadeva rajanaṃ paṭiggaṇhāti.

2746. ‘Kiliṭṭhasāṭaka’ (a soiled cloth) means a stained garment. ‘Dhovituṃ’ (to wash) means to wash once. It is said that cloth washed with allī properly accepts dye.

2747. Cīvarānaṃ kathā sesāti bhedakāraṇappakārakathādikā idha avuttakathā. Paṭhame kathine vuttāti seso. Vibhāvināti khandhakabhāṇakena.

2747. ‘Cīvarānaṃ kathā sesā’ (the remaining discussion about robes) means the discussion about the kinds of reasons for distinctions, etc., which is unstated here. The rest is stated in the first Kathina section. ‘Vibhāvinā’ (by the Vibhāvin) means by the reciter of the Khandhaka.

Cīvarakkhandhakakathāvaṇṇanā.

The Commentary on the Chapter on Robes.

Iti vinayatthasārasandīpaniyā vinayavinicchayavaṇṇanāya

Thus in the Vinayatthasārasandīpanī, the commentary on the Vinayavinicchaya,

Mahāvaggavinicchayavaṇṇanā niṭṭhitā.

The commentary on the Mahāvagga-vinicchaya is finished.

Cūḷavaggo

The Minor Division

Pārivāsikakkhandhakakathāvaṇṇanā

The Commentary on the Chapter on Probation

2748. Evaṃ [Pg.260] mahāvaggavinicchayaṃ saṅkhepena dassetvā cūḷavaggāgatavinicchayaṃ dassetumāha ‘‘tajjanīya’’ntiādi. Tajjanīyanti kalahakārakānaṃ bhikkhūnaṃ tato viramanatthāya niggahavasena anuññātaṃ ñatticatutthaṃ tajjanīyakammañca. Niyassanti bālassa abyattassa āpattibahulassa anapadānassa ananulomikehi gihisaṃsaggehi saṃsaṭṭhassa viharato bhikkhuno niggahavasena nissāya vasanatthāya kātuṃ anuññātaṃ ñatticatutthaṃ niyassakammañca.

2748. Thus, having briefly explained the decisions of the Great Division, he now explains the decisions found in the Minor Division, saying, 'Tajjanīya,' and so forth. Tajjanīya is the act of rebuke (tajjanīyakamma), a formal act with a motion and three announcements, permitted as a form of censure for monks who cause quarrels, in order to make them desist from that. Niyassa is the act of subordination (niyassakamma), a formal act with a motion and three announcements, permitted as a form of censure for a monk who is foolish, inexperienced, prone to many offenses, without proper conduct, associating with unsuitable laypeople, in order to compel him to live under dependence.

Pabbājanti kuladūsakassa bhikkhuno yattha tena kuladūsanaṃ kataṃ, tattha na labhitabbaāvāsatthāya niggahavasena anuññātaṃ ñatticatutthaṃ pabbājanīyakammañca. Paṭisāraṇanti saddhassa upāsakassa dāyakassa kārakassa saṅghupaṭṭhākassa jātiādīhi akkosavatthūhi akkosakassa bhikkhuno taṃkhamāpanatthāya niggahavasena anuññātaṃ ñatticatutthaṃ paṭisāraṇīyakammañca.

Pabbājanīya is the act of expulsion (pabbājanīyakamma), a formal act with a motion and three announcements, permitted as a form of censure for a monk who corrupts families, in order to prevent him from obtaining lodging in the place where he committed the corruption of families. Paṭisāraṇīya is the act of reconciliation (paṭisāraṇīyakamma), a formal act with a motion and three announcements, permitted as a form of censure for a monk who has insulted a faithful lay follower, alms-giver, benefactor, or Sangha attendant with regard to their birth and so forth, in order to make him ask for forgiveness.

Tividhukkhepananti āpattiyā adassane, āpattiyā appaṭikamme, pāpikāya diṭṭhiyā appaṭinissagge ca tato oramituṃ niggahavasena anuññātaṃ ñatticatutthaṃ tividhaṃ ukkhepanīyakammañcāti. Dīpayeti pāḷiyā, aṭṭhakathāya ca vuttanayena pakāseyyāti attho.

Tividhukkhepana is the threefold act of suspension (ukkhepanīyakamma), a formal act with a motion and three announcements, permitted as a form of censure to make one desist from not acknowledging an offense, from not making amends for an offense, and from not relinquishing a wrong view. ‘Dīpayeti’ (to explain) means to elucidate according to the method stated in the Pāli texts and the commentaries.

Tajjanīyādikammānaṃ osāraṇanissāraṇavasena paccekaṃ duvidhattepi taṃ bhedaṃ anāmasitvā kevalaṃ jātivasena ‘‘satta kammānī’’ti vuttanti veditabbaṃ. Yathā dassito panetesaṃ [Pg.261] viseso atthuppattivasenāti daṭṭhabbo. Vitthāro panesaṃ kammakkhandhakato veditabbo.

It should be understood that although these acts—tajjanīya and others—are individually twofold by way of reinstatement and removal, without touching upon those distinctions, they are stated as 'seven acts' solely by way of their kind. However, their specific characteristics should be understood according to the arising of their purpose. But their detailed explanation should be understood from the Kammakkhandhaka.

2749. Khandhake kammasaṅkhāte khandhake āgatāni tecattālīsa vattāni. Tadanantareti tassa kammakkhandhakassa anantare. Khandhaketi pārivāsikakkhandhake. Nava adhikāni yesaṃ te navādhikāni tiṃseva vattāni, ekūnacattālīsa vattānīti vuttaṃ hoti.

2749. In the section called 'Disciplinary Acts' (Kammakkhandhaka), forty-three duties (vattāni) are mentioned. ‘Tadanantara’ means immediately after that Kammakkhandhaka. ‘Khandhake’ refers to the Pārivāsikakkhandhaka. Nine more than thirty duties, meaning thirty-nine duties, are said to be there.

Kammakkhandhake tāva –

First, in the Kammakkhandhaka—

‘‘Āpattiyā adassane ukkhepanīyakammakatena, bhikkhave, bhikkhunā sammā vattitabbaṃ. Tatrāyaṃ sammāvattanā – na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo, na bhikkhunovādakasammuti sāditabbā, sammatenāpi bhikkhuniyo na ovaditabbā, yāya āpattiyā saṅghena āpattiyā adassane ukkhepanīyakammaṃ kataṃ hoti, sā āpatti na āpajjitabbā, aññā vā tādisikā, tato vā pāpiṭṭhatarā, kammaṃ na garahitabbaṃ, kammikā na garahitabbā, na pakatattassa bhikkhuno abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ āsanābhihāro seyyābhihāro pādodakaṃ pādapīṭhaṃ pādakathalikaṃ pattacīvarapaṭiggahaṇaṃ nahāne piṭṭhiparikammaṃ sāditabbaṃ, na pakatatto bhikkhu sīlavipattiyā anuddhaṃsetabbo, na ācāravipattiyā anuddhaṃsetabbo, na diṭṭhivipattiyā anuddhaṃsetabbo, na ājīvavipattiyā anuddhaṃsetabbo, na bhikkhu bhikkhūhi bhedetabbo, na gihiddhajo dhāretabbo, na titthiyaddhajo dhāretabbo, na titthiyā sevitabbā, bhikkhū sevitabbā, bhikkhusikkhāya [Pg.262] sikkhitabbaṃ, na pakatattena bhikkhunā saddhiṃ ekacchanne āvāse vatthabbaṃ, na ekacchanne anāvāse vatthabbaṃ, na ekacchanne āvāse vā anāvāse vā vatthabbaṃ, pakatattaṃ bhikkhuṃ disvā āsanā vuṭṭhātabbaṃ, na pakatatto bhikkhu āsādetabbo anto vā bahi vā, na pakatattassa bhikkhuno uposatho ṭhapetabbo, na pavāraṇā ṭhapetabbā, na savacanīyaṃ kātabbaṃ, na anuvādo paṭṭhapetabbo, na okāso kāretabbo, na codetabbo, na sāretabbo, na bhikkhūhi sampayojetabba’’nti (cūḷava. 51) –

“Monks, a monk on whom the act of suspension for not seeing an offense has been imposed should conduct himself properly. Herein is the proper conduct: He should not confer ordination; he should not give dependence; he should not have a novice attend on him; he should not accept appointment as an instructor of bhikkhunīs; even if appointed, he should not instruct bhikkhunīs; he should not commit the offense for which the Sangha imposed the act of suspension for not seeing an offense, nor another similar to it, nor one worse than it; he should not criticize the act; he should not criticize those who performed the act; he should not accept from a regular monk salutation, rising, the gesture of homage, proper duties, the offering of a seat, the offering of a bed, foot-water, a footstool, a foot-wiping cloth, the receiving of bowl and robe, or back-rubbing during bathing; he should not disparage a regular monk for failure in virtue, for failure in conduct, for failure in view, or for failure in livelihood; he should not cause division among the monks; he should not wear the banner of a householder; he should not wear the banner of a sectarian; he should not associate with sectarians; he should associate with monks; he should train in the training of the monks; he should not dwell in the same dwelling with a regular monk under one roof; he should not dwell in the same non-dwelling under one roof; he should not dwell in the same dwelling or non-dwelling under one roof; seeing a regular monk, he should rise from his seat; he should not harass a regular monk, whether inside or outside; he should not suspend the Uposatha of a regular monk; he should not suspend the Pavāraṇā; he should not make a declaration requiring confession; he should not initiate a formal charge; he should not procure an opportunity; he should not accuse; he should not remind; he should not conspire with monks.”

Evaṃ cetāni tecattālīsa vattāni sandhāya vuttaṃ ‘‘tecattālīsa vattāni, khandhake kammasaññite’’ti.

Thus, these forty-three duties are referred to when it is said, ‘Forty-three duties, in the section called Disciplinary Acts.’

Pārivāsikakkhandhake (cūḷava. 76-82) –

In the Pārivāsikakkhandhaka (Cūḷavagga 76-82)—

‘‘Pārivāsikena, bhikkhave, bhikkhunā sammā vattitabbaṃ. Tatrāyaṃ sammāvattanā – na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo, na bhikkhunovādakasammuti sāditabbā, sammatenapi bhikkhuniyo na ovaditabbā, yāya āpattiyā saṅghena parivāso dinno hoti, sā āpatti na āpajjitabbā, aññā vā tādisikā, tato vā pāpiṭṭhatarā, kammaṃ na garahitabbaṃ, kammikā na garahitabbā, na pakatattassa bhikkhuno uposatho ṭhapetabbo, na pavāraṇā ṭhapetabbā, na savacanīyaṃ kātabbaṃ, na anuvādo paṭṭhapetabbo, na okāso kāretabbo, na codetabbo, na sāretabbo, na bhikkhūhi sampayojetabbaṃ.

“Monks, a monk on probation should conduct himself properly. Herein is the proper conduct: He should not confer ordination; he should not give dependence; he should not have a novice attend on him; he should not accept appointment as an instructor of bhikkhunīs; even if appointed, he should not instruct bhikkhunīs; he should not commit the offense for which the Sangha gave him probation, nor another similar to it, nor one worse than it; he should not criticize the act; he should not criticize those who performed the act; he should not suspend the Uposatha of a regular monk; he should not suspend the Pavāraṇā; he should not make a declaration requiring confession; he should not initiate a formal charge; he should not procure an opportunity; he should not accuse; he should not remind; he should not conspire with monks.

‘‘Na[Pg.263], bhikkhave, pārivāsikena bhikkhunā pakatattassa bhikkhuno purato gantabbaṃ, na purato nisīditabbaṃ, yo hoti saṅghassa āsanapariyanto seyyāpariyanto vihārapariyanto, so tassa padātabbo, tena ca so sāditabbo.

“Monks, a monk on probation should not walk in front of a regular monk; he should not sit in front of a regular monk. Whatever is the last of the Sangha’s seats, beds, or dwellings, that should be given to him, and he should consent to it.

‘‘Na, bhikkhave, pārivāsikena bhikkhunā pakatattassa bhikkhuno puresamaṇena vā pacchāsamaṇena vā kulāni upasaṅkamitabbāni, na āraññikaṅgaṃ samādātabbaṃ, na piṇḍapātikaṅgaṃ samādātabbaṃ, na ca tappaccayā piṇḍapāto nīharāpetabbo ‘mā maṃ jāniṃsū’ti.

“Monks, a monk on probation should not visit families as a fore-monk or a rear-monk to a regular monk; he should not undertake the wilderness-dweller's practice; he should not undertake the alms-goer's practice; nor should he have alms-food brought out on that account, thinking, ‘Lest they know me.’

‘‘Pārivāsikena, bhikkhave, bhikkhunā āgantukena ārocetabbaṃ, āgantukassa ārocetabbaṃ, uposathe ārocetabbaṃ, pavāraṇāya ārocetabbaṃ, sace gilāno hoti, dūtenapi ārocetabbaṃ.

“Monks, a monk on probation, on arriving, should inform the resident monks; he should inform a newcomer; he should inform on the Uposatha day; he should inform on the Pavāraṇā day; if he is sick, he may inform even by a messenger.

‘‘Na, bhikkhave, pārivāsikena bhikkhunā sabhikkhukā āvāsā abhikkhuko āvāso gantabbo aññatra pakatattena aññatra antarāyā.

“Monks, a monk on probation should not go from a monastery with monks to a monastery without monks, except with a regular monk or unless there is an obstacle.

‘‘Na, bhikkhave, pārivāsikena bhikkhunā sabhikkhukā āvāsā abhikkhuko anāvāso gantabbo aññatra pakatattena aññatra antarāyā. Na, bhikkhave, pārivāsikena bhikkhunā sabhikkhukā āvāsā abhikkhuko āvāso vā anāvāso vā gantabbo aññatra pakatattena aññatra antarāyā.

“Monks, a monk on probation should not go from a monastery with monks to a non-monastery without monks, except with a regular monk or unless there is an obstacle. Monks, a monk on probation should not go from a monastery with monks to a monastery or non-monastery without monks, except with a regular monk or unless there is an obstacle.

‘‘Na, bhikkhave, pārivāsikena bhikkhunā sabhikkhukā anāvāsā abhikkhuko āvāso gantabbo aññatra pakatattena aññatra antarāyā. Na, bhikkhave, pārivāsikena bhikkhunā sabhikkhukā anāvāsā abhikkhuko [Pg.264] anāvāso gantabbo aññatra pakatattena aññatra antarāyā. Na, bhikkhave, pārivāsikena bhikkhunā sabhikkhukā anāvāsā abhikkhuko āvāso vā anāvāso vā gantabbo aññatra pakatattena aññatra antarāyā.

“Monks, a monk on probation should not go from a non-monastery with monks to a monastery without monks, except with a regular monk or unless there is an obstacle. Monks, a monk on probation should not go from a non-monastery with monks to a non-monastery without monks, except with a regular monk or unless there is an obstacle. Monks, a monk on probation should not go from a non-monastery with monks to a monastery or non-monastery without monks, except with a regular monk or unless there is an obstacle.

‘‘Na, bhikkhave, pārivāsikena bhikkhunā sabhikkhukā āvāsā vā anāvāsā vā abhikkhuko āvāso gantabbo aññatra pakatattena aññatra antarāyā. Na, bhikkhave, pārivāsikena bhikkhunā sabhikkhukā āvāsā vā anāvāsā vā abhikkhuko anāvāso gantabbo aññatra pakatattena aññatra antarāyā. Na, bhikkhave, pārivāsikena bhikkhunā sabhikkhukā āvāsā vā anāvāsā vā abhikkhuko āvāso vā anāvāso vā gantabbo aññatra pakatattena aññatra antarāyā.

“Monks, a monk on probation should not go from a monastery or non-monastery with monks to a monastery without monks, except with a regular monk or unless there is an obstacle. Monks, a monk on probation should not go from a monastery or non-monastery with monks to a non-monastery without monks, except with a regular monk or unless there is an obstacle. Monks, a monk on probation should not go from a monastery or non-monastery with monks to a monastery or non-monastery without monks, except with a regular monk or unless there is an obstacle.

‘‘Na, bhikkhave, pārivāsikena bhikkhunā sabhikkhukā āvāsā sabhikkhuko āvāso gantabbo yatthassu bhikkhū nānāsaṃvāsakā aññatra pakatattena aññatra antarāyā. Na, bhikkhave, pārivāsikena bhikkhunā sabhikkhukā āvāsā sabhikkhuko anāvāso gantabbo yatthassu bhikkhū nānāsaṃvāsakā aññatra pakatattena aññatra antarāyā. Na, bhikkhave, pārivāsikena bhikkhunā sabhikkhukā āvāsā sabhikkhuko āvāso vā anāvāso vā gantabbo yatthassu bhikkhū nānāsaṃvāsakā aññatra pakatattena aññatra antarāyā.

“Monks, a monk on probation should not go from a monastery with monks to a monastery with monks where the monks are of different communion, except with a regular monk or unless there is an obstacle. Monks, a monk on probation should not go from a monastery with monks to a non-monastery with monks where the monks are of different communion, except with a regular monk or unless there is an obstacle. Monks, a monk on probation should not go from a monastery with monks to a monastery or non-monastery with monks where the monks are of different communion, except with a regular monk or unless there is an obstacle.

‘‘Na, bhikkhave, pārivāsikena bhikkhunā sabhikkhukā anāvāsā sabhikkhuko āvāso gantabbo yatthassu [Pg.265] bhikkhū nānāsaṃvāsakā aññatra pakatattena aññatra antarāyā. Na, bhikkhave, pārivāsikena bhikkhunā sabhikkhukā anāvāsā sabhikkhuko anāvāso gantabbo yatthassu bhikkhū nānāsaṃvāsakā aññatra pakatattena aññatra antarāyā. Na, bhikkhave, pārivāsikena bhikkhunā sabhikkhukā anāvāsā sabhikkhuko āvāso vā anāvāso vā gantabbo yatthassu bhikkhū nānāsaṃvāsakā aññatra pakatattena aññatra antarāyā.

“Monks, a monk on probation should not go from a non-monastery with monks to a monastery with monks where the monks are of different communion, except with a regular monk or unless there is an obstacle. Monks, a monk on probation should not go from a non-monastery with monks to a non-monastery with monks where the monks are of different communion, except with a regular monk or unless there is an obstacle. Monks, a monk on probation should not go from a non-monastery with monks to a monastery or non-monastery with monks where the monks are of different communion, except with a regular monk or unless there is an obstacle.

‘‘Na, bhikkhave, pārivāsikena bhikkhunā sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko āvāso gantabbo yatthassu bhikkhū nānāsaṃvāsakā aññatra pakatattena aññatra antarāyā. Na, bhikkhave, pārivāsikena bhikkhunā sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko anāvāso gantabbo yatthassu bhikkhū nānāsaṃvāsakā aññatra pakatattena aññatra antarāyā. Na, bhikkhave, pārivāsikena bhikkhunā sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko āvāso vā anāvāso vā gantabbo yatthassu bhikkhū nānāsaṃvāsakā aññatra pakatattena aññatra antarāyā.

Monks, a monk on probation should not go from a residence with monks or from a non-residence with monks to a residence with monks where there are monks of a different communion, except with a regular monk or in case of danger. Monks, a monk on probation should not go from a residence with monks or from a non-residence with monks to a non-residence with monks where there are monks of a different communion, except with a regular monk or in case of danger. Monks, a monk on probation should not go from a residence with monks or from a non-residence with monks to a residence with monks or a non-residence with monks where there are monks of a different communion, except with a regular monk or in case of danger.

‘‘Gantabbo, bhikkhave, pārivāsikena bhikkhunā sabhikkhukā āvāsā sabhikkhuko āvāso yatthassu bhikkhū samānasaṃvāsakā yaṃ jaññā ‘sakkomi ajjeva gantu’nti.

Monks, a monk on probation may go from a residence with monks to a residence with monks where there are monks of the same communion, if he knows, ‘I am able to go today itself.’

‘‘Gantabbo, bhikkhave, pārivāsikena bhikkhunā sabhikkhukā āvāsā sabhikkhuko anāvāso yatthassu [Pg.266] bhikkhū samānasaṃvāsakā yaṃ jaññā ‘sakkomi ajjeva gantu’nti.

Monks, a monk on probation may go from a residence with monks to a non-residence with monks where there are monks of the same communion, if he knows, ‘I am able to go today itself.’

‘‘Gantabbo, bhikkhave, pārivāsikena bhikkhunā sabhikkhukā āvāsā sabhikkhuko āvāso vā anāvāso vā yatthassu bhikkhū samānasaṃvāsakā yaṃ jaññā ‘sakkomi ajjeva gantu’nti.

Monks, a monk on probation may go from a residence with monks to a residence with monks or a non-residence with monks where there are monks of the same communion, if he knows, ‘I am able to go today itself.’

‘‘Gantabbo, bhikkhave, pārivāsikena bhikkhunā sabhikkhukā anāvāsā sabhikkhuko āvāso yatthassu bhikkhū samānasaṃvāsakā yaṃ jaññā ‘sakkomi ajjeva gantu’nti.

Monks, a monk on probation may go from a non-residence with monks to a residence with monks where there are monks of the same communion, if he knows, ‘I am able to go today itself.’

‘‘Gantabbo, bhikkhave, pārivāsikena bhikkhunā sabhikkhukā anāvāsā sabhikkhuko anāvāso yatthassu bhikkhū samānasaṃvāsakā yaṃ jaññā ‘sakkomi ajjeva gantu’nti.

Monks, a monk on probation may go from a non-residence with monks to a non-residence with monks where there are monks of the same communion, if he knows, ‘I am able to go today itself.’

‘‘Gantabbo, bhikkhave, pārivāsikena bhikkhunā sabhikkhukā anāvāsā sabhikkhuko āvāso vā anāvāso vā yatthassu bhikkhū samānasaṃvāsakā yaṃ jaññā ‘sakkomi ajjeva gantu’nti.

Monks, a monk on probation may go from a non-residence with monks to a residence with monks or a non-residence with monks where there are monks of the same communion, if he knows, ‘I am able to go today itself.’

‘‘Gantabbo, bhikkhave, pārivāsikena bhikkhunā sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko āvāso yatthassu bhikkhū samānasaṃvāsakā yaṃ jaññā ‘sakkomi ajjeva gantu’nti.

Monks, a monk on probation may go from a residence with monks or from a non-residence with monks to a residence with monks where there are monks of the same communion, if he knows, ‘I am able to go today itself.’

‘‘Gantabbo, bhikkhave, pārivāsikena bhikkhunā sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko anāvāso yatthassu bhikkhū samānasaṃvāsakā yaṃ jaññā ‘sakkomi ajjeva gantu’nti.

Monks, a monk on probation may go from a residence with monks or from a non-residence with monks to a non-residence with monks where there are monks of the same communion, if he knows, ‘I am able to go today itself.’

‘‘Gantabbo[Pg.267], bhikkhave, pārivāsikena bhikkhunā sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko āvāso vā anāvāso vā yatthassu bhikkhū samānasaṃvāsakā yaṃ jaññā ‘sakkomi ajjeva gantu’nti.

Monks, a monk on probation may go from a residence with monks or from a non-residence with monks to a residence with monks or a non-residence with monks where there are monks of the same communion, if he knows, ‘I am able to go today itself.’

‘‘Na, bhikkhave, pārivāsikena bhikkhunā pakatattena bhikkhunā saddhiṃ ekacchanne āvāse vatthabbaṃ, na ekacchanne anāvāse vatthabbaṃ, na ekacchanne āvāse vā anāvāse vā vatthabbaṃ, pakatattaṃ bhikkhuṃ disvā āsanā vuṭṭhātabbaṃ, pakatatto bhikkhu āsanena nimantetabbo, na pakatattena bhikkhunā saddhiṃ ekāsane nisīditabbaṃ, na nīce āsane nisinne ucce āsane nisīditabbaṃ, na chamāyaṃ nisinne āsane nisīditabbaṃ, na ekacaṅkame caṅkamitabbaṃ, na nīce caṅkame caṅkamante ucce caṅkame caṅkamitabbaṃ, na chamāyaṃ caṅkamante caṅkame caṅkamitabbaṃ.

Monks, a monk on probation should not stay under the same roof in a residence with a regular monk, nor under the same roof in a non-residence, nor under the same roof in a residence or a non-residence. Upon seeing a regular monk, he should rise from his seat. A regular monk should be invited with a seat. He should not sit on the same seat with a regular monk. He should not sit on a high seat when a regular monk is sitting on a low one. He should not sit on a seat when a regular monk is sitting on the ground. He should not walk on the same walking path. He should not walk on a high walking path when a regular monk is walking on a low one. He should not walk on a walking path when a regular monk is walking on the ground.

‘‘Na, bhikkhave, pārivāsikena bhikkhunā pārivāsikena vuḍḍhatarena bhikkhunā saddhiṃ…pe… mūlāyapaṭikassanārahena bhikkhunā saddhiṃ…pe… mānattārahena bhikkhunā saddhiṃ…pe… mānattacārikena bhikkhunā saddhiṃ…pe… abbhānārahena bhikkhunā saddhiṃ ekacchanne āvāse vatthabbaṃ, na ekacchanne anāvāse vatthabbaṃ, na ekacchanne āvāse vā anāvāse vā vatthabbaṃ, na ekāsane nisīditabbaṃ, na nīce āsane nisinne ucce āsane nisīditabbaṃ, na chamāyaṃ nisinne āsane nisīditabbaṃ, na ekacaṅkame caṅkamitabbaṃ, na nīce caṅkame caṅkamante ucce caṅkame caṅkamitabbaṃ, na chamāyaṃ caṅkamante caṅkame caṅkamitabbaṃ.

Monks, with a more senior monk on probation, or with a monk fit to be sent back to the beginning, or with a monk fit for the mānatta discipline, or with a monk undertaking the mānatta discipline, or with a monk fit for rehabilitation, a monk on probation should not stay under the same roof in a residence, nor under the same roof in a non-residence, nor under the same roof in a residence or a non-residence. He should not sit on the same seat. He should not sit on a high seat when the other is sitting on a low one. He should not sit on a seat when the other is sitting on the ground. He should not walk on the same walking path. He should not walk on a high walking path when the other is walking on a low one. He should not walk on a walking path when the other is walking on the ground.

‘‘Pārivāsikacatuttho [Pg.268] ce, bhikkhave, parivāsaṃ dadeyya, mūlāya paṭikasseyya, mānattaṃ dadeyya, taṃvīso abbheyya, akammaṃ na ca karaṇīya’’nti (cūḷava. 76-82) –

Monks, if a Community of monks, with a monk on probation as the fourth, were to grant probation, draw back to the root, impose mānatta, or reinstate, it is an invalid act and should not be done.

Evaṃ pārivāsikānaṃ catunavuti vattāni.

Thus, there are ninety-four duties for monks on probation.

Sā ca nesaṃ catunavutisaṅkhā evaṃ veditabbā – naupasampādanādinakammikagarahapariyosānāni nava vattāni, tato pakatattassa uposathaṭṭhapanādibhikkhūhisampayojanapariyosānāni aṭṭha, tato napuratogamanādī pañca, napuregamanādī cattāri, āgantukena ārocanādī cattārīti tiṃsa, sabhikkhukāvāsādito abhikkhukāvāsādigamanapaasaṃyuttāni tīṇi navakāni cāti sattapaññāsa, tato napakatattena saddhiṃ ekacchannavāsādipaṭisaṃyuttāni ekādasa, tato napārivāsikavuḍḍhataramūlāyapaṭikassanārahamānattārahamānattacārikaabbhānārahehi saddhiṃ ekacchannavāsādipaṭisaṃyuttāni paccekaṃ ekādasa katvā pañcapaññāsāya vattesu pārivāsikavuḍḍhataramūlāyapaṭikassanārahamānattārahānaṃ tiṇṇaṃ samānattā tesu ekaṃ ekādasakaṃ, mānattacārikaabbhānārahānaṃ dvinnaṃ samānattā tesu ekaṃ ekādasakanti duve ekādasakāni, ante pārivāsikacatutthassa saṅghassa parivāsādidānacatukke gaṇapūraṇatthadosato nivattivasena cattāri cattārīti catunavuti vattāni. Tāni aggahitaggahaṇena ekūnacattālīsavattāni nāma. Ādito nava, uposathaṭṭhapanādīni aṭṭha, pakatattena ekacchannavāsādī cattāri cāti ekavīsati vattāni kammakkhandhake gahitattā idha gaṇanāya aggahetvā tato sesesu tesattatiyā vattesu pārivāsikavuḍḍhatarādīhi ekacchanne vāsādipaṭisaṃyuttāni dvāvīsati vattāni pakatattehi samānattā tāni ca ‘‘gantabbo bhikkhave’’tiādikaṃ navakaṃ tathā [Pg.269] gacchantassa anāpattidassanaparaṃ, na āvāsato gacchantassa āpattidassanaparanti tañca aggahetvā avasesesu dvācattālīsavattesu pārivāsikacatautthādikammacatukkaṃ garukāpattivuṭṭhānāya gaṇapūraṇatthasāmaññena ekaṃ katvā tayo apanetvā gaṇitāni ekūnacattālīsāni hontīti vuttaṃ ‘‘navādhikāni tiṃseva, khandhake tadanantare’’ti.

And their number, ninety-four, should be understood thus: nine duties beginning with not giving ordination and ending with criticism of the act; then eight beginning with a regular monk’s postponement of the Uposatha and ending with association with monks; then five beginning with not going in front; then four beginning with not preceding; then four beginning with informing by a newcomer, thus thirty. Then three groups of nine connected with going from a residence with monks, etc., to a residence without monks, etc., making fifty-seven. Then eleven connected with sharing a dwelling under one roof, etc., with a regular monk. Then, among the fifty-five duties connected with sharing a dwelling under one roof, etc., with a more senior monk on probation, a monk fit to be sent back to the beginning, a monk fit for the mānatta discipline, a monk undertaking the mānatta discipline, and a monk fit for rehabilitation—making eleven for each—since the three, namely a more senior monk on probation, a monk fit to be sent back to the beginning, and a monk fit for the mānatta discipline, are similar, one group of eleven is counted for them. Since the two, namely a monk undertaking the mānatta discipline and a monk fit for rehabilitation, are similar, one group of eleven is counted for them. Finally, four duties concerning the fourfold act of a Community with a monk on probation as its fourth member granting probation, etc., arising from the fault of not completing the quorum, thus making ninety-four duties. These are called the thirty-nine duties by way of counting what is not already counted. The initial nine, the eight beginning with the postponement of the Uposatha, and four concerning sharing a dwelling under one roof, etc., with a regular monk—these twenty-one duties are included in the Chapter on Formal Acts and so are not counted here. Then, among the remaining seventy-three duties, the twenty-two duties connected with sharing a dwelling under one roof, etc., with a more senior monk on probation, etc., are similar to those with regular monks. And also not counting the group of nine beginning with, 'Monks, he may go,' which serves to show there is no offense for one who goes, rather than to show an offense for one who does not leave the residence. Among the remaining forty-two duties, the fourfold act involving a monk on probation as the fourth member, for the purpose of rising from a grave offense, is treated as one due to the common purpose of completing the quorum; subtracting three makes thirty-nine, as it is said: 'Thirty plus nine, in the chapter immediately following.'

2750. Imāni ekūnacattālīsa vattāni purimehi tecattālīsavattehi saddhiṃ dvāsīti hontīti āha ‘‘evaṃ sabbāni…pe… gahitāgahaṇena tū’’ti.

2750. These thirty-nine duties, together with the previous forty-three duties, make eighty-two, as he said: 'Thus all... by way of what is taken and not taken.'

Evaṃ kammakkhandhakapārivāsikakkhandhakesu mahesinā vuttāni khandhakavattāni gahitāgahaṇena dvāsīti eva hontīti yojanā. Evamettha dvāsītikkhandhakavattāni dassitāni.

Thus, the duties of the chapters stated by the great seer in the chapter on formal acts and the chapter on probation amount to eighty-two by way of what is taken and not taken—this is the explanation. In this way, eighty-two duties of the chapters have been shown here.

Āgamaṭṭhakathāvaṇṇanāyaṃ pana –

In the explanation of the commentary on the scripture, however—

‘‘Pārivāsikānaṃ bhikkhūnaṃ vattaṃ paññapessāmīti (cūḷava. 75) ārabhitvā ‘na upasampādetabbaṃ…pe… na chamāyaṃ caṅkamante caṅkame caṅkamitabba’nti (cūḷava. 76-81) vuttāvasānāni chasaṭṭhi, tato paraṃ ‘na, bhikkhave, pārivāsikena bhikkhunā pārivāsikena vuḍḍhatarena bhikkhunā saddhiṃ, mūlāyapaṭikassanārahena, mānattārahena, mānattacārikena, abbhānārahena bhikkhunā saddhiṃ ekacchanne āvāse vatthabba’ntiādīnaṃ (cūḷava. 82) pakatatte caritabbehi anaññattā visuṃ te agaṇetvā pārivāsikavuḍḍhatarādīsu puggalantaresu caritabbattā tesaṃ vasena sampiṇḍetvā ekekaṃ katvā gaṇitāni pañcāti ekasattati vattāni, ukkhepanīyakammakatavattesu vattapaññāpanavasena vuttaṃ ‘na pakatattassa bhikkhuno abhivādanaṃ [Pg.270] …pe… nahāne piṭṭhiparikammaṃ sāditabba’nti (cūḷava. 51) idaṃ abhivādanādīnaṃ asādiyanaṃ ekaṃ, ‘na pakatatto bhikkhu sīlavipattiyā anuddhaṃsetabbo’tiādīni ca dasāti evametāni dvāsīti honti. Etesveva kānici tajjanīyakammādivattāni, kānici pārivāsikādivattānīti aggahitaggahaṇena dvāsīti evā’’ti (ma. ni. ṭī. 2.25; sārattha. ṭī. 2.39; vi. vi. ṭī. 1.39) –

"Beginning with, 'I will lay down the duties for monks on probation,' (Cūḷavagga 75), the sixty-six duties ending with the statement, '...one should not be given the full ordination... one should not walk on a promenade on the ground,' (Cūḷavagga 76-81) are stated. Thereafter, regarding such statements as, 'Monks, a monk on probation should not dwell in a single-roofed dwelling with a senior monk on probation, one deserving to be sent back to the beginning, one deserving penance, one undergoing penance, or one deserving reinstatement,' (Cūḷavagga 82), since these are not different from the duties to be observed by a monk in good standing, they are not counted separately. However, because they are to be observed in relation to other individuals, such as a senior on probation, they are grouped together and counted as one for each, making five. Thus, there are seventy-one duties. In the duties for one subjected to an act of suspension, it is stated by way of laying down the duties, 'The greeting of a monk in good standing... should not be accepted... nor should back-rubbing be accepted during bathing,' (Cūḷavagga 51); this non-acceptance of greeting and so on is one. And 'A monk in good standing should not be censured for a breach of morality,' and so on, are ten. Thus, these total eighty-two. Among these, some are duties relating to the act of censure and so on, and some are duties relating to probation and so on. By way of what is taken and not taken, they are exactly eighty-two." (Mahāvagga Ṭīkā 2.25; Sāratthadīpanī Ṭīkā 2.39; Vinayālaṅkāra Ṭīkā 1.39) –

Vuttaṃ. Etāni pana vattāni kadāci tajjanīyakammakatādikāle, pārivāsikādikāle ca caritabbāni khuddakavattānīti gahetabbāni āgantukavattādīnaṃ cuddasamahāvattānaṃ vakkhamānattā.

It has been said. These duties, however, which are to be observed at the time of an act of censure and so on, and at the time of probation and so on, should be understood as minor duties, since the fourteen great duties, such as the duties for an incoming monk and so on, will be spoken of later.

2751. Idāni pārivāsikassa bhikkhuno ratticchedaṃ, vattabhedañca dassetumāha ‘‘parivāsañca vattañcā’’tiādi. Parivāsañca vattañca samādinnassāti ‘‘parivāsaṃ samādiyāmī’’ti parivāsañca ‘‘vattaṃ samādiyāmī’’ti vattañca pakatattassa bhikkhuno santike ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā vacībhedaṃ katvā samādinnassa. Bhikkhunoti pārivāsikassa bhikkhuno.

2751. Now, to show the interruption of the nights and the breach of duties for a monk on probation, he says, 'Both probation and duties,' and so on. 'For one who has undertaken both probation and duties' means for one who has undertaken them by saying, 'I undertake probation,' and 'I undertake the duties,' having sat on his heels in the presence of a monk in good standing, having raised his joined palms, and having made a verbal declaration. 'Of a monk' means of a monk on probation.

2752. Sahavāsādayo ‘‘ekacchanne’’tiādinā sayameva vakkhati. Sahavāso, vināvāso, anārocanameva cāti imehi tīhi pārivāsikabhikkhussa ratticchedo ca dukkaṭañca hotīti yojanā.

2752. He himself will explain co-residence and so on with the phrase 'under one roof,' and so on. Co-residence, residing apart, and not informing—by these three, for the monk on probation, there is an interruption of the nights and a dukkaṭa offense—this is the explanation.

2753. Udakapātena samantā nibbakosassa udakapātaṭṭhānena. Ekacchanneti ekacchanne paricchanne vā aparicchanne vā āvāse. Pakatattena bhikkhunā saha ukkhittassa nivāso [Pg.271] nivāritoti yojanā. ‘‘Nivārito’’ti iminā dukkaṭaṃ hotīti dīpeti.

2753. By 'where the water falls' is meant the place where water falls all around, without a cubit's distance. 'Under one roof' means in a single-roofed dwelling, whether enclosed or unenclosed. Dwelling with a monk in good standing is prohibited for one who has been suspended—this is the explanation. By this word 'prohibited,' it is indicated that a dukkaṭa offense occurs.

2754. Antoyevāti ekacchannassa āvāsaparicchedassa antoyeva. ‘‘Na labbhatī’’ti iminā ratticchedo ca dukkaṭañca hotīti dīpeti.

2754. 'Within' means within the defined boundary of a single-roofed dwelling. By 'It is not allowed,' it is indicated that an interruption of the nights and a dukkaṭa offense occur.

2755. Mahāaṭṭhakathādisūti ādi-saddena kurundaṭṭhakathādiṃ saṅgaṇhāti. Ubhinnanti ukkhittakapārivāsikānaṃ. Iti avisesena niddiṭṭhanti yojanā.

2755. 'In the Mahāaṭṭhakathā and others' means that by the word 'others,' it includes the Kurundaṭṭhakathā and others. 'For both' means for those suspended and those on probation. Thus, it is stated without distinction—this is the explanation.

2756. Iminā sahavāsena ratticchedañca dukkaṭañca dassetvā vināvāsena dassetumāha ‘‘abhikkhuke panāvāse’’ti. Āvāseti vasanatthāya katasenāsane. Anāvāseti vāsatthāya akate cetiyaghare vā bodhighare vā sammajjaniaṭṭake vā dāruaṭṭake vā pānīyamāḷe vā vaccakuṭiyaṃ vā dvārakoṭṭhake vā aññatra vā yattha katthaci evarūpe ṭhāne. Vippavāsaṃ vasantassāti pakatattena vinā vāsaṃ kappentassa. Ratticchedo ca dukkaṭanti ratticchedo ceva vattabhedadukkaṭañca hoti.

2756. Having thus shown the interruption of the nights and the dukkaṭa offense through co-residence, to show it through residing apart, he says, 'in a dwelling without monks.' 'Dwelling' means in a lodging made for the purpose of dwelling. 'Not a dwelling' means in a place not made for dwelling, such as a shrine hall, a Bodhi-tree shrine, a place for brooms, a place for firewood, a water pavilion, a toilet, a gatehouse, or any other such place. 'Dwelling separately' means for one who arranges a dwelling without a monk in good standing. 'Interruption of the nights and a dukkaṭa' means there is both an interruption of the nights and a dukkaṭa offense for breach of duty.

2757. Evaṃ vippavāsena ratticchedadukkaṭāni dassetvā anārocanena dassetumāha ‘‘pārivāsikabhikkhussā’’tiādi. Bhikkhuṃ disvānāti ākāsenāpi gacchantaṃ samānasaṃvāsakaṃ āgantukaṃ bhikkhuṃ disvā. Taṅkhaṇeti tasmiṃ diṭṭhakkhaṇeyeva. ‘‘Anārocentassa eva etassā’’ti padacchedo. Evakārena ratticchedo ca dukkaṭañcāti ubhayaṃ etassa hotīti dīpentena adiṭṭho ce, ratticchedova hotīti ñāpeti. Yathāha – ‘‘sopissa ratticchedaṃ karoti, aññātattā pana vattabhedadukkaṭaṃ natthī’’ti (cūḷava. aṭṭha. 75). Nānāsaṃvāsakena [Pg.272] saha vinayakammaṃ kātuṃ na vaṭṭati, tassa anārocanepi ratticchedo na hoti.

2757. Having thus shown the interruption of the nights and dukkaṭa offenses through residing apart, to show them through not informing, he says, 'for the monk on probation,' and so on. 'Having seen a monk' means having seen an incoming monk of the same communion, even one passing through the air. 'At that moment' means at the very moment of seeing. The division of the words is 'for him who does not inform.' By the word 'eva,' which indicates that both an interruption of the nights and a dukkaṭa offense occur for him, it is made known that if the monk is not seen, only an interruption of the nights occurs. As it is said: 'He causes an interruption of the nights for him, but because he is not known, there is no dukkaṭa offense for breach of duty' (Cūḷavagga Aṭṭhakathā 75). It is not proper to perform a formal act of the Vinaya with one of a different communion; even if one does not inform him, there is no interruption of the nights.

2758-9. Pārivāsiko bhikkhu yattha saṅghanavakaṭṭhāne ṭhito, tattheva tasmiṃyeva ṭhāne ṭhatvā yathāvuḍḍhaṃ pakatattehipi saddhiṃ vuḍḍhapaṭipāṭiyā pañca kiccāni kātuṃ vaṭṭatīti yojanā.

A monk on probation, standing where the Saṅgha is newly assembled, may, while remaining in that very place, perform the five duties in order of seniority along with monks in good standing—this is the explanation.

Tāni sarūpato dassetumāha ‘‘uposathapavāraṇa’’ntiādi. Uposathapavāraṇaṃ yathāvuḍḍhaṃ kātuṃ labhatīti yojanā. Dentīti ettha ‘‘ghaṇṭiṃ paharitvā’’ti seso. Saṅghadāyakāti kammadhārayasamāso. Saṅghassa ekattepi garūsu bahuvacananiddeso. ‘‘Deti ce saṅghadāyako’’tipi pāṭho. Tattha ghaṇṭiṃ paharitvā bhājetvā dento saṅgho vassikasāṭikaṃ deti ce, pārivāsiko yathāvuḍḍhaṃ attano pattaṭṭhāne labhatīti yojanā.

To show these in detail, he says, 'Uposatha and Pavāraṇā,' and so on. He is permitted to perform the Uposatha and Pavāraṇā according to seniority—this is the explanation. In 'They give,' the phrase 'after striking the bell' is to be supplied. 'Donor to the Saṅgha' is a kammadhāraya compound. Although the Saṅgha is singular, the plural is used out of respect. There is also the reading, 'If the donor to the Saṅgha gives.' In that case, if the Saṅgha, acting as donor, having struck the bell and distributed, gives the rains-residence cloth, the monk on probation receives it according to seniority in the place that has fallen to his lot—this is the explanation.

Oṇojananti vissajjanaṃ, saṅghato attano pattānaṃ dvinnaṃ, tiṇṇaṃ vā uddesabhattādīnaṃ attano puggalikabhattapaccāsāya paṭiggahetvā ‘‘mayhaṃ ajja bhattapaccāsā atthi, sve gaṇhissāmī’’ti vatvā saṅghavissajjanaṃ labhatīti vuttaṃ hoti. Bhattanti āgatāgatehi vuḍḍhapaṭipāṭiyā gahetvā gantabbaṃ vihāre saṅghassa catussālabhattaṃ. Tathā pārivāsiko yathāvuḍḍhaṃ labhatīti yojanā. Ime pañcāti vuttamevatthaṃ nigamayati.

'Relinquishing' means giving up. It means that having accepted from the Saṅgha two or three portions of designated food and so on that have fallen to one's lot, in anticipation of one's own personal meal, one obtains relinquishment from the Saṅgha by saying, 'Today I have the expectation of a meal; I will take it tomorrow.' 'Meal' means the Saṅgha's meal in the four-halled refectory of the monastery, which is to be taken by those who come and go in order of seniority. Similarly, a monk on probation receives it according to seniority—this is the explanation. 'These five' concludes the matter that has been stated.

Tatrāyaṃ vinicchayo (cūḷava. aṭṭha. 75) – uposathapavāraṇe tāva pātimokkhe uddissamāne hatthapāse nisīdituṃ vaṭṭati. Mahāpaccariyaṃ pana ‘‘pāḷiyā anisīditvā pāḷiṃ vihāya hatthapāsaṃ amuñcantena nisīditabba’’nti vuttaṃ. Pārisuddhiuposathe kariyamāne saṅghanavakaṭṭhāne nisīditvā tattheva [Pg.273] nisinnena attano pāḷiyā pārisuddhiuposatho kātabbova. Pavāraṇāyapi saṅghanavakaṭṭhāne nisīditvā tattheva nisinnena attano pāḷiyā pavāretabbaṃ. Saṅghena ghaṇṭiṃ paharitvā bhājiyamānaṃ vassikasāṭikampi attano pattaṭṭhāne gahetuṃ vaṭṭati.

Herein is the decision (Cūḷavagga Aṭṭhakathā 75): First, concerning the Uposatha and Pavāraṇā, while the Pātimokkha is being recited, it is permissible to sit within arm's reach. In the Mahāpaccariya, however, it is said: 'One should sit, not in the line, but having left the line, without going beyond arm's reach.' When the Pārisuddhi Uposatha is being performed, one should sit in the place of the most junior monk of the Saṅgha and, while seated there, perform the Pārisuddhi Uposatha in one's own turn. For the Pavāraṇā also, one should sit in the place of the most junior monk of the Saṅgha and, while seated there, perform the Pavāraṇā in one's own turn. When the Saṅgha strikes the bell and the rainy-season cloth is being distributed, it is also permissible to take it at the place where it is received.

Oṇojane sace pārivāsikassa dve tīṇi uddesabhattādīni pāpuṇanti, aññā cassa puggalikabhattapaccāsā hoti, tāni paṭipāṭiyā gahetvā ‘‘bhante, heṭṭhā gāhetha, ajja mayhaṃ bhattapaccāsā atthi, sveva gaṇhissāmī’’ti vatvā vissajjetabbāni, evaṃ tāni punadivasesu gaṇhituṃ labhati. ‘‘Punadivase sabbapaṭhamaṃ etassa dātabba’’nti kurundiyaṃ vuttaṃ. Yadi pana na gaṇhāti na vissajjeti, punadivase na labhati. Idaṃ oṇojanaṃ nāma pārivāsikasseva odissa anuññātaṃ. Kasmā? Tassa hi saṅghanavakaṭṭhāne nisinnassa bhattagge yāgukhajjakādīni pāpuṇanti vā na vā, tasmā ‘‘so bhikkhāhārena mā kilamitthā’’ti idamassa saṅgahakaraṇatthāya odissa anuññātaṃ.

Concerning setting aside: If two or three portions of designated meals and so forth reach a monk on probation, and he also has the expectation of a personal meal, he should take them in order and, having said, 'Venerable sir, please take these back; today I have the expectation of a meal, I will take them tomorrow,' they should be relinquished. In this way, he is able to take them on subsequent days. It is said in the Kurundī: 'On the following day, it should be given to him first of all.' But if he neither takes it nor relinquishes it, he does not receive it the next day. This setting aside, it should be known, was permitted specifically for a monk on probation. Why? Because for him, sitting in the place of the most junior monk of the Saṅgha, rice-gruel, snacks, and so forth may or may not reach him in the refectory; therefore, so that 'he should not be wearied by food from alms-gathering,' this was permitted specifically for him for the purpose of support.

Bhatte catussālabhattaṃ yathāvuḍḍhaṃ labhati, pāḷiyā pana gantuṃ vā ṭhātuṃ vā na labhati. Tasmā pāḷito osakkitvā hatthapāse ṭhitena hatthaṃ pasāretvā yathā seno nipatitvā gaṇhāti, evaṃ gaṇhitabbaṃ. Ārāmikasamaṇuddesehi āharāpetuṃ na labhati. Sace sayameva āharanti, vaṭṭati. Rañño mahāpeḷabhattepi eseva nayo. Catussālabhatte pana sace oṇojanaṃ kattukāmo hoti, attano atthāya ukkhitte piṇḍe ‘‘ajja me bhattaṃ atthi, sveva gaṇhissāmī’’ti vattabbaṃ. ‘‘Punadivase dve piṇḍe labhatī’’ti (cūḷava. aṭṭha. 75) mahāpaccariyaṃ vuttaṃ. Uddesabhattādīnipi pāḷito osakkitvāva gahetabbāni. Yattha pana nisīdāpetvā parivisanti[Pg.274], tattha sāmaṇerānaṃ jeṭṭhakena bhikkhūnaṃ saṅghanavakena hutvā nisīditabbanti.

Concerning meals, one receives the meal at the four-gabled hall according to seniority, but one is not allowed to go or stand in the line. Therefore, having stepped back from the line and standing within arm's reach, one should extend one's hand and take it just as a hawk swoops down to seize. One is not allowed to have it brought by monastery attendants or novices. If they bring it of their own accord, it is permissible. This same principle applies to the king's great basket-meal. Furthermore, concerning the meal at the four-gabled hall, if one wishes to set it aside, regarding the alms-food that has been put aside for oneself, one should say, 'Today I have food; I will take it tomorrow.' It is said in the Mahāpaccariya: 'On the following day, he receives two portions of alms-food' (Cūḷavagga Aṭṭhakathā 75). Designated meals and so forth should also be taken only after stepping back from the line. But where they seat them and serve, there the most senior of the novices should sit, being junior to the monks.

Pārivāsikakkhandhakakathāvaṇṇanā.

The Exposition of the Chapter on Probation.

Samathakkhandhakakathāvaṇṇanā

The Exposition of the Chapter on Settlements.

2760. Idāni samathavinicchayaṃ dassetuṃ yesu adhikaraṇesu santesu samathehi bhavitabbaṃ, tāni tāva dassento āha ‘‘vivādādhāratā’’tiādi. Vivādādhāratāti vivādādhikaraṇaṃ. Āpattādhāratāti etthāpi eseva nayo. Ādhāratāti adhikaraṇapariyāyo. Ādhārīyati abhibhuyyati vūpasammati samathehīti ādhāro, vivādo ca so ādhāro cāti vivādādhāro, so eva vivādādhāratā. Evamādhārādhikaraṇa-saddānaṃ vivādādisaddehi saha kammadhārayasamāso daṭṭhabbo. Adhikarīyati abhibhuyyati vūpasammati samathehīti adhikaraṇanti vivādādicatubbidhameva pāḷiyaṃ dassitaṃ. Ayamattho ‘‘etesaṃ tu catunnampi, samattā samathā matā’’ti vakkhamānena viññāyati.

2760. Now, to explain the determination of settlements, first, to show those legal issues for which, when they exist, settlements should be employed, he says, beginning with 'vivādādhāratā.' 'Vivādādhāratā' means a legal issue of dispute. The same principle applies here for 'āpattādhāratā.' 'Ādhāratā' is a synonym for 'legal issue' (adhikaraṇa). It is called 'ādhāra' because it is overcome, subdued, or calmed by the settlements. A dispute is that 'ādhāra,' thus 'vivādādhāra'; that itself is 'vivādādhāratā.' In this way, the words 'ādhāra' and 'adhikaraṇa' should be understood as forming karmadhāraya compounds with words like 'vivāda' and so forth. It is called 'adhikaraṇa' because it is overcome, subdued, or calmed by the settlements; in the Pāḷi text, only the four types beginning with 'dispute' are shown. This meaning is to be understood from what will be said later: 'For all four of these, the settlements are held to be for their calming.'

2761. Etāni cattāri adhikaraṇāni ca ‘‘idha pana, bhikkhave, bhikkhū vivadanti ‘dhammo’ti vā ‘adhammo’ti vā’’ti (cūḷava. 215) aṭṭhārasa bhedakārakavatthūni ca mahesinā vuttāni. Tattha tesu catūsu adhikaraṇesu vivādo adhikaraṇasaṅkhāto etāni aṭṭhārasa bhedakaravatthūni nissito nissāya pavattoti yojanā.

2761. These four legal issues and the eighteen grounds for causing schism, beginning with 'Here, bhikkhus, bhikkhus dispute, saying, "This is Dhamma," or "This is not Dhamma"' (Cūḷavagga 215), were spoken of by the Great Sage. Therein, among those four legal issues, a dispute, which is counted as a legal issue, arises in dependence upon these eighteen grounds for causing schism. This is the connection.

2762. Vipattiyo catassovāti ‘‘idha pana, bhikkhave, bhikkhū bhikkhuṃ anuvadanti sīlavipattiyā vā ācāravipattiyā vā [Pg.275] diṭṭhivipattiyā vā ājīvavipattiyā vā’’ti (cūḷava. 215) vuttā catasso vipattiyo. Diṭṭhādīnaṃ anugantvā sīlavipattiādīhi vadanaṃ codanā anuvādo. Upāgatoti nissito, anuvādo catasso vipattiyo nissāya pavattoti attho. ‘‘Tatthā’’ti paṭhamameva niddhāraṇassa vuttattā idha punavacane payojanaṃ na dissati, ‘‘sambhavā’’ti vacanassāpi na koci atthaviseso dissati. Tasmā ‘‘āpattādhāratā tattha, sattaāpattisambhavā’’ti pāṭho na yujjati, ‘‘āpattādhāratā nāma, satta āpattiyo matā’’ti pāṭho yuttataro, āpattādhāratā nāma āpattādhikaraṇaṃ nāma satta āpattiyo matā satta āpattiyova adhippetāti attho.

2762. The four failures are those spoken of thus: 'Here, bhikkhus, bhikkhus accuse a bhikkhu of failure in virtue, or failure in conduct, or failure in view, or failure in livelihood' (Cūḷavagga 215). An accusation (anuvāda), a charge (codanā), is the act of speaking about failures in virtue and so on, in connection with views and so on. 'Upāgata' means 'dependent on'; the meaning is that an accusation proceeds in dependence on the four failures. Since 'therein' (tattha) has already been stated in the first specification, no purpose is seen in its repetition here; similarly, no particular distinction in meaning is seen in the word 'sambhavā' (arising from). Therefore, the reading 'āpattādhāratā tattha, sattaāpattisambhavā' (the legal issue of an offense therein, arising from the seven classes of offenses) is not suitable. The reading 'āpattādhāratā nāma, satta āpattiyo matā' (the legal issue of an offense, it should be known, is held to be the seven classes of offenses) is more suitable. The meaning is: 'āpattādhāratā,' that is, the legal issue of an offense, is held to be the seven classes of offenses; the seven classes of offenses themselves are intended.

2763. Saṅghakiccāni nissāyāti apalokanakammādīni cattāri saṅghakammāni upādāya kiccādhikaraṇābhidhānaṃ siyā, kiccādhikaraṇaṃ nāma cattāri saṅghakammānīti attho. Etesaṃ tu catunnampīti etesaṃ pana catunnampi adhikaraṇānaṃ. Samattāti vūpasamahetuttā. Samathā matāti sammukhāvinayādayo satta adhikaraṇasamathāti adhippetā. Adhikaraṇāni samenti, sammanti vā etehīti ‘‘samathā’’ti vuccantīti ‘‘samattā samathā matā’’ti iminā samatha-saddassa anvatthaṃ dīpeti.

2763. 'In dependence on the Saṅgha's duties' means that the designation 'kiccādhikaraṇa' (a legal issue concerning a duty) may arise in connection with the four formal acts of the Saṅgha, beginning with the act of announcement. The meaning is that a legal issue concerning a duty refers to the four formal acts of the Saṅgha. 'Etesaṃ tu catunnampi' refers to these four legal issues. 'Samattā' means 'because they are a cause for subsidence.' 'Samathā matā' means that the seven settlements of legal issues, beginning with the 'in-the-presence' procedure, are intended. Because legal issues are settled (samenti) or calmed (sammanti) by these, they are called 'settlements' (samathā). By the phrase 'samattā samathā matā,' he indicates the etymological meaning of the word 'samatha.'

2764-5. Te sarūpato dassetumāha ‘‘sammukhā’’tiādi. ‘‘Vinayo’’ti idaṃ sammukhādipadehi paccekaṃ yojetabbaṃ ‘‘sammukhāvinayo sativinayo amūḷhavinayo’’ti. ‘‘Paṭiññāvinayo’’ti ca paṭiññātakaraṇaṃ vuttaṃ. Sattamo vinayoti samatho adhippeto. Tiṇavatthārakoti ime satta samathā buddhenādiccabandhunā vuttāti yojanā.

2764-5. To show them according to their nature, he says, beginning with 'sammukhā.' The word 'vinayo' should be connected with each term individually, as 'sammukhāvinayo, sativinayo, amūḷhavinayo.' And 'paṭiññāvinayo' is said to be the procedure on admission. The seventh procedure (vinaya), 'tiṇavatthārako,' is intended as a settlement. The connection is: these seven settlements were taught by the Buddha, the Kinsman of the Sun.

2766. Catūsu [Pg.276] adhikaraṇesu yaṃ adhikaraṇaṃ yattakehi samathehi sammati, te saṅgahetvā dassento āha ‘‘vivādo’’tiādi.

2766. Among the four legal issues, showing by how many settlements each legal issue is settled, he says, gathering them together: 'vivādo,' etc.

2767-9. ‘‘Vivādo’’tiādinā uddiṭṭhamatthaṃ niddisanto āha ‘‘chaṭṭhenā’’tiādi. Ettha etesu catūsu adhikaraṇesu, samathesu ca kiṃ kena sammatīti ce? Vivādo vivādādhikaraṇaṃ chaṭṭhena yebhuyyasikāya, paṭhamena samathena sammukhāvinayena cāti dvīhi samathehi sammati. Yassā kiriyāya dhammavādino bahutarā, esā yebhuyyasikā. ‘‘Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā’’ti (cūḷava. 229, 234, 236, 237, 242) vuttānaṃ saṅghādīnaṃ catunnaṃ sannidhānena vā gaṇapuggalehi samiyamānaṃ vivādādhikaraṇaṃ saṅghasammukhataṃ vinā itarehi tīhi vā sammatīti vuttaṃ hoti.

2767-9. Explaining the meaning indicated by 'vivādo' and so on, he says, beginning with 'by the sixth.' Here, among these four legal issues and the settlements, if it is asked what is settled by what: A dispute, that is, a legal issue of dispute, is settled by two settlements: by the sixth, the procedure of the majority, and by the first settlement, the 'in-the-presence' procedure. That procedure in which those who speak in accordance with the Dhamma are more numerous is the procedure of the majority. It is said that a legal issue of dispute is settled by the presence of the four—Saṅgha, Dhamma, Vinaya, and individual—which are mentioned thus: 'presence of the Saṅgha, presence of the Dhamma, presence of the Vinaya, presence of the individual' (Cūḷavagga 229, etc.); or, when being settled by a group of individuals, it is settled by the other three presences, without the presence of the Saṅgha.

Ettha ca kārakasaṅghassa saṅghasāmaggivasena sammukhībhāvo saṅghasammukhatā, sametabbassa vatthuno bhūtatā dhammasammukhatā, yathā taṃ sametabbaṃ, tathevassa samanaṃ vinayasammukhatā, yo ca vivadati, yena ca vivadati, tesaṃ ubhinnaṃ atthapaccatthikānaṃ sammukhībhāvo puggalasammukhatā.

Herein, the presence of the acting Saṅgha in a state of unity is presence before the Saṅgha; the actuality of the matter to be settled is presence before the Dhamma; its settlement just as it should be settled is presence before the Vinaya; and the presence of both parties, the plaintiff and defendant—the one who disputes and the one with whom one disputes—is presence before the individual.

‘‘Anuvādo catūhipī’’ti uddiṭṭhaṃ niddisanto āha ‘‘sammukhā’’tiādi. Anupubbenāti anupaṭipāṭiyā. Sammukhāvinayādīhi tīhipīti sammukhāvinayasativinayaamūḷhavinayehi tīhipi. Tathevāti yathā tīhi, tathā pañcamena tassapāpiyasikāsamathenāpi anuvādo sammati, pageva catūhīti attho.

'An accusation by four'—explaining what was indicated by this, he says, 'face-to-face,' and so on. 'Successively' means in sequence. 'By the three beginning with the face-to-face settlement' means by the three: the face-to-face settlement, the mindfulness settlement, and the non-bewilderment settlement. 'Likewise' means: just as by those three, so also by the fifth, the `tassapāpiyasikā` settlement, the accusation is settled; how much more so by four. This is the meaning.

Yo pāpussannatāya pāpiyo puggalo, tassa kattabbato ‘‘tassapāpiyasikā’’ti kammaṃ vuccati. Āyasmato dabbassa [Pg.277] mallaputtassa viya sativepullappattassa khīṇāsavassa katā amūlikā sīlavipatticodanā sammukhāvinayena, ñatticatutthāya kammavācāya dinnena sativinayena ca sammati. Ummattakassa bhikkhuno katā āpatticodanā sammukhāvinayena ca tatheva dinnena amūḷhavinayena ca sammati. Saṅghamajjhe āpattiyā codiyamānassa avajānitvā paṭijānanādiṃ karontassa pāpabhikkhuno bahulāpatticodanā sammukhāvinayena ceva tatheva pakatena tassapāpiyasikākammena ca vūpasammatīti vuttaṃ hoti.

The formal act to be carried out for a person who is worse due to an abundance of evil is called `tassapāpiyasikā`. Just as in the case of the Venerable Dabba Mallaputta, who had attained fullness of mindfulness and was a destroyer of the cankers, an unfounded accusation of a breach of virtue made against him is settled by the face-to-face settlement and by the mindfulness settlement given by means of a formal act with a motion and three announcements. An accusation of an offense made against an insane monk is settled by the face-to-face settlement and by the non-bewilderment settlement given in the same way. For a bad monk who, when accused of an offense in the midst of the Saṅgha, prevaricates, confesses, and so on, an accusation of many offenses is settled by the face-to-face settlement and also by the `tassapāpiyasikā` formal act performed in that way—thus it is said.

‘‘Āpatti pana tīhevā’’ti uddesassa niddesamāha ‘‘sammukhenā’’tiādi. Sammukhena sammukhāvinayena, paṭiññāya paṭiññātakaraṇena, tiṇavatthārakena vā imehi tīhi eva samathehi sā āpatti āpattādhikaraṇaṃ upasamaṃ yātīti yojanā. Ettha paṭiññātakaraṇaṃ nāma āpattiṃ paṭiggaṇhantena ‘‘passasī’’ti vutte āpattiṃ desentena ‘‘āma passāmī’’ti sampaṭicchanaṃ. Tiṇavatthārakaṃ pana sayameva vakkhati.

'An offense, however, by three'—explaining this summary statement, he says, 'by face-to-face,' and so on. The construction is: 'by face-to-face' means by the face-to-face settlement; 'by acknowledgment' means by the act of acknowledgment; or 'by the covering with grass'—by these three settlements alone, that offense, the legal issue concerning an offense, is resolved. Herein, the act of acknowledgment is the acceptance, 'Yes, I see it,' by the one confessing the offense, when told, 'Do you see?' by the one receiving the confession. But the covering with grass, he himself will explain.

Tīheva samathehīti ettha garukāpatti sammukhāvinayena, paṭiññātakaraṇena cāti dvīhi, lahukāpattiṃ āpajjitvā saṅghe vā gaṇe vā puggale vā desanāya sammukhāvinayena ceva paṭiññātakaraṇena ca, kosambakānaṃ viggahasadisaṃ mahāviggahaṃ karontehi āpannā anekavidhā āpattiyo sace honti, tāsu vakkhamānasarūpaṃ thullavajjādiṃ ṭhapetvā avasesā sabbā āpattiyo sammukhāvinayena, tiṇavatthārakena ca sammantīti attho.

Herein, regarding 'by three settlements alone': a serious offense is settled by two—by the face-to-face settlement and by the act of acknowledgment. A minor offense, having been committed, is settled by confession to the Saṅgha, a group, or an individual, which involves the face-to-face settlement and the act of acknowledgment. If various kinds of offenses have been committed by those who create a great dispute similar to the dispute of the Kosambakas, then among those offenses, excepting the grave offenses and so on, whose nature will be explained, all remaining offenses are settled by the face-to-face settlement and by the covering with grass. This is the meaning.

Kiccaṃ kiccādhikaraṇaṃ ekena sammukhāvinayeneva sammatīti yojanā.

A legal issue concerning a formal act is settled by the face-to-face settlement alone—this is the construction.

2770. Yebhuyyasikakammeti [Pg.278] ettha nimittatthe bhummaṃ. Salākaṃ gāhayeti vinicchayakārake saṅghe dhammavādīnaṃ bahuttaṃ vā appatarattaṃ vā jānituṃ vakkhamānena nayena salākaṃ gāhāpeyya. Budhoti ‘‘na chandāgatiṃ gacchati…pe… gahitāgahitañca jānātī’’ti vuttaṃ pañcahi aṅgehi samannāgataṃ puggalaṃ dasseti. ‘‘Gūḷhenā’’tiādinā salākaggāhappakāro dassito. Kaṇṇajappenāti ettha kaṇṇe jappo yasmiṃ salākaggāhapayogeti viggaho. Ettha gūḷhasalākaggāho nāma dhammavādisalākā ca adhammavādisalākā ca visuṃ visuṃ cīvarakaṇṇe pakkhipitvā puggalānaṃ santikaṃ visuṃ visuṃ upasaṅkamitvā salākā visuṃ visuṃ dassetvā ‘‘ito tava ruccanakaṃ gaṇhāhī’’ti raho ṭhatvā gāhāpanaṃ. Vivaṭakaṃ nāma dhammavādīnaṃ bahubhāvaṃ ñatvā sabbesu jānantesu puggalānaṃ santikaṃ gāhāpanaṃ. Kaṇṇajappanaṃ nāma evameva kaṇṇamūle raho ṭhatvā gāhāpanaṃ.

2770. Herein, in the phrase `Yebhuyyasikakamme`, the locative case is used in the sense of cause. 'He should have the voting sticks taken' means that in the Saṅgha that is making the decision, one should have the voting sticks taken in the manner to be described, in order to determine the majority or minority of those who speak in accordance with the Dhamma. 'Wise' (`Buddho`) indicates a person endowed with the five qualities stated as: 'he does not go astray through desire... and he knows what has been taken and what has not been taken.' By 'secretly,' and so on, the method of taking the voting sticks is shown. 'By whispering in the ear': here, the analysis is 'the whispering in the ear, in which method of taking voting sticks is employed.' Herein, the secret taking of voting sticks means placing the voting sticks of the Dhamma-proponents and the non-Dhamma-proponents separately in the corner of a robe, then approaching individuals separately, showing the voting sticks separately, and, while standing in private, having them take the one they prefer. The open method means, knowing the majority are Dhamma-proponents, having the votes taken in the presence of the individuals, with everyone knowing. Whispering in the ear means having the votes taken in the same way, while standing privately near the ear.

2771. Alajjussadeti ettha ‘‘saṅghe’’ti seso. Lajjisu bālesūti etthāpi ‘‘ussadesū’’ti vattabbaṃ.

2771. Herein, in the phrase 'when the shameless are abundant,' the word 'in the Saṅgha' is to be supplied. In the phrase 'among the timid and foolish,' here too the word 'abundant' should be supplied.

2772. Sakena kammunāyevāti attano yaṃ kiccaṃ, tenevāti.

2772. By one's own formal act alone: that is, by that very thing which is one's own duty.

2773-5. ‘‘Āpajjatī’’tiādi ‘‘alajjī, lajjī, bālo’’ti jānanassa hetubhūtakammadassanaṃ. Duccintitoti abhijjhāditividhamanoduccaritavasena duṭṭhu cintento. Dubbhāsīti musāvādādicatubbidhavacīduccaritavasena vacīdvāre paññattānaṃ sikkhāpadānaṃ vītikkamavasena duṭṭhu bhāsanasīlo. Dukkaṭakārikoti pāṇātipātāditividhakāyaduccaritavasena kāyadvāre [Pg.279] paññattasikkhāpadānaṃ vītikkamavasena kucchitakammassa karaṇasīlo. Iti lakkhaṇenevāti yathāvuttaṃ alajjīlajjībālalakkhaṇaṃ nigameti.

2773-5. 'He commits an offense,' and so on, shows the action that is the cause for knowing someone as 'shameless,' 'timid,' or 'foolish.' 'Of wrong thoughts' (`duccintito`): thinking wrongly by way of the threefold mental misconduct, such as covetousness. 'Of wrong speech' (`dubbhāsī`): one who has the habit of speaking wrongly by way of the fourfold verbal misconduct, such as lying, thus transgressing the training rules laid down for the door of speech. 'A doer of wrong deeds' (`dukkaṭakāriko`): one who has the habit of doing blameworthy actions by way of the threefold bodily misconduct, such as killing living beings, thus transgressing the training rules laid down for the door of the body. 'Thus, by this characteristic alone': this concludes the characteristics of the shameless, the timid, and the foolish as stated.

2776. ‘‘Yebhuyyasikā’’tiādigāthāhi niddiṭṭhameva atthaṃ nigametumāha ‘‘tidhā’’tiādi. Tidhāsalākagāhenāti tividhassa salākagāhassa aññatarena. Bahukā dhammavādino yadi siyunti yojanā. Kātabbanti ettha ‘‘vivādādhikaraṇavūpasamana’’nti seso.

2776. To conclude the meaning already indicated by the verses beginning with 'By a majority,' he says 'threefold,' and so on. 'By a threefold taking of voting sticks' means by one of the three kinds of taking of voting sticks. The construction is: 'if there should be many Dhamma-speakers.' Here, in 'should be done,' the phrase 'the settling of the legal issue concerning a dispute' is to be supplied.

2777. Yo puggalo alajjī ca hoti sānuvādo ca kammato kāyakammato, vacīkammato ca asuci ca sambuddhajigucchanīyoti attho. So evaṃvidho pāpapuggalo tassa pāpiyasikakammassa yogo hotīti sambandho. Sānuvādoti ettha anuvādo nāma codanā, saha anuvādena vattatīti sānuvādo, pāpagarahitapuggalehi kātabbacodanāya anurūpoti attho.

2777. The meaning is: a person who is shameless, is subject to accusation for his actions—bodily actions and verbal actions—is impure, and is loathsome to the Fully Awakened One. The connection is: such a bad person is fit for that formal act of `tassapāpiyasikā`. 'Subject to accusation' (`sānuvādo`): herein, `anuvādo` means accusation. `Sānuvādo` means he exists together with accusation; that is, he is fit for an accusation to be made by persons who censure evil. This is the meaning.

2778-9. Bhaṇḍaneti kalahassa pubbabhāge. Kalaheti kāyavacīdvārappavatte hatthaparāmasādike kalahe ca. Vivādamhi anappaketi bahuvidhe vivāde jāte. Bahuassāmaṇe ciṇṇeti samaṇānaṃ ananucchavike nānappakāre kāyikavācasikavītikkame ca kate. Anaggeti anante. Bhassaketi kucchite amanāpavacane ciṇṇeti yojanā, bhāsiteti attho. Gavesantanti gavesiyamānaṃ, āpattādhikaraṇanti seso. Vāḷanti caṇḍaṃ. Kakkhaḷanti āsajjaṃ. Kātabbanti vūpasametabbaṃ.

2778-9. 'In quarreling' (`bhaṇḍane`): in the preliminary stage of strife. 'In strife' (`kalahe`): in strife occurring through the doors of body and speech, such as physical assault. 'In a dispute that is not minor' (`vivādamhi anappake`): when many kinds of disputes have arisen. 'When much that is unbecoming of an ascetic is practiced' (`bahuassāmaṇe ciṇṇe`): when various kinds of bodily and verbal transgressions unsuitable for ascetics have been committed. 'Endless' (`anagge`): limitless. 'Frivolous talk' (`bhassake`): the construction is 'when blameworthy and disagreeable speech is practiced'; the meaning is 'spoken.' 'Seeking' (`gavesantaṃ`): being sought; 'a legal issue concerning an offense' is to be supplied. 'Savage' (`vāḷaṃ`): fierce. 'Harsh' (`kakkhaḷaṃ`): aggressive. 'Should be done' (`kātabbaṃ`): should be settled.

2780-2. Yathā ca vūpasammati, tathā tiṇavatthārake suddho hotīti sambandho.

2780-2. The connection is: 'And just as it is settled, so by the covering with grass he becomes pure.'

Thullavajjanti [Pg.280] pārājikañceva saṅghādisesañca. Gihīhi paṭisaṃyutanti gihīnaṃ jātiādīhi pāḷiyā āgatehi dasahi akkosavatthūhi, aṭṭhakathāgatehi ca tadaññehi akkosavatthūhi khuṃsanavambhanapaccayā ca dhammikapaṭissavassa asaccāpanapaccayā ca āpannāpattiṃ. Esā eva hi āpatti gihipaṭisaṃyuttā nāma parivāre ‘‘atthi gihipaṭisaṃyuttā, atthi nagihipaṭisaṃyuttā’’ti dukaṃ nikkhipitvā ‘‘gihipaṭisaṃyuttāti sudhammattherassa āpatti, yā ca dhammikassa paṭissavassa asaccāpane āpatti. Avasesā nagihipaṭisaṃyuttā’’ti (pari. aṭṭha. 321) vacanato.

'Grave offense' (`thullavajja`) means both a `pārājika` and a `saṅghādisesa` offense. 'Connected with laypeople' (`gihīhi paṭisaṃyutta`) refers to an offense incurred on account of reviling and disparaging laypeople with the ten grounds for abuse found in the Pāḷi, such as by birth, and with other grounds for abuse found in the commentaries; and an offense incurred on account of causing a rightful promise not to be fulfilled. This very offense is called 'connected with laypeople.' For in the Parivāra, having set forth the pair, 'There are those connected with laypeople, there are those not connected with laypeople,' it is stated: 'Connected with laypeople refers to the offense of the Elder Sudhamma, and the offense in causing a rightful promise not to be fulfilled. The rest are not connected with laypeople' (Pari. Aṭṭha. 321).

Sudhammattherassa āpattīti ca tena cittassa gahapatino jātiṃ paṭicca khuṃsanavambhanapaccayā āpannā omasavādasikkhāpadavibhāgagatā dukkaṭāpatti gahetabbā. Idañca upalakkhaṇamattaṃ, tasmā itarehipi akkosavatthūhi gihiṃ khuṃsentānaṃ vambhentānaṃ itaresaṃ bhikkhūnaṃ sā āpatti gihipaṭisaṃyuttāvāti veditabbaṃ. Tathā āpannaṃ āpattiṃ desāpentena dassanūpacāraṃ avijahāpetvā savanūpacāraṃ jahāpetvā ekaṃse uttarāsaṅgaṃ kārāpetvā ukkuṭikaṃ nisīdāpetvā añjaliṃ paggaṇhāpetvā sā āpatti desāpetabbā.

And by 'the offense of the Elder Sudhamma', the dukkaṭa offense incurred on account of reviling and disparaging the householder Citta based on his birth, which falls under the analysis of the training rule concerning abusive speech, should be understood. And this is merely an illustration. Therefore, it should be understood that for other monks who revile and disparage a layperson using other grounds for abuse, that offense is connected with a layperson. Similarly, when having an offense confessed by one who has incurred it, without making him leave the range of sight but making him leave the range of hearing, having him arrange the upper robe over one shoulder, having him sit in a squatting position, and having him raise his joined palms, that offense should be confessed.

Diṭṭhāvikammikanti diṭṭhāvikamme niyutto diṭṭhāvikammiko, taṃ, aṭṭhakathāyaṃ ‘‘ye pana ‘na metaṃ khamatī’ti aññamaññaṃ diṭṭhāvikammaṃ karontī’’ti (cūḷava. aṭṭha. 214) ye puggalā dassitā, tesamaññatarasseva gahaṇaṃ.

`Diṭṭhāvikammikaṃ` means one appointed for the act of revealing a view. This refers to any one of those individuals shown in the commentary: 'But those who perform the act of revealing their view to each other, saying, "This is not agreeable to me"' (Cūḷavagga Aṭṭhakathā 214).

Yoti bhaṇḍanakārakehi bhikkhūhi saddhiṃ mahantaṃ viggahaṃ katvā sambahulā āpattiyo āpanno yo bhikkhu. Tatthāti tasmiṃ tiṇavatthārakasamathakārake bhikkhusamūhe. Na hotīti chandaṃ datvā taṃ bhikkhuparisaṃ anāgatattā na saṃvijjati. Tañca ṭhapetvāti yojanā.

`Yo` (who): refers to the monk who, having engaged in a great dispute with quarrelsome monks, has incurred numerous offenses. `Tattha` (there): in that assembly of monks who are performing the settlement by covering with grass. `Na hoti` (is not): he is not present, because, having given his consent, he has not come to that assembly of monks. 'And excluding that': this is the connection.

Tiṇavatthārake [Pg.281] kate sati yāva upasampadamāḷato pabhuti āpannāya sesāya āpattiyā nirāpatti hutvā suddho hoti saṅghoti yojanā.

When the covering with grass has been performed, the Sangha becomes pure, being free from the remaining offenses incurred from the time of ordination onwards: this is the connection.

Samathakkhandhakakathāvaṇṇanā.

The Commentary on the Chapter on Settlements.

Khuddakavatthukkhandhakakathāvaṇṇanā

The Commentary on the Chapter on Minor Matters.

2783. Kuṭṭeti iṭṭhakāsilādārukuṭṭānaṃ aññatarasmiṃ. Aṭṭāneti ettha aṭṭānaṃ nāma rukkhe phalakaṃ viya tacchetvā aṭṭhapadākārena rājiyo chinditvā nahānatitthe nikhaṇanti, tattha cuṇṇāni ākiritvā manussā kāyaṃ ghaṃsanti.

2783. `Kuṭṭeti` means on one of these: a floor or wall of brick, stone, or wood. `Aṭṭāneti`: here, an `aṭṭāna` is when they carve a tree like a plank, cut lines in the shape of an eight-squared board, and bury it at a bathing place. There, people scatter powders and rub their bodies.

2784. Gandhabbahatthenāti nahānatitthe ṭhapitena dārumayahatthena. Tena kira cuṇṇāni gahetvā manussā sarīraṃ ghaṃsanti. Kuruvindakasuttiyāti kuruvindakapāsāṇacuṇṇāni lākhāya bandhitvā kataguḷikakalāpako vuccati, taṃ ubhosu antesu gahetvā sarīraṃ ghaṃsanti. Mallakenāti makaradantakaṃ chinditvā mallakamūlasaṇṭhānena katena mallakena, idaṃ gilānassāpi na vaṭṭati. Aññamaññañca kāyatoti aññamaññaṃ sarīrena ghaṃseyya.

2784. `Gandhabbahatthena` means by a wooden hand placed at a bathing place. With it, it seems, people take powders and rub their bodies. `Kuruvindakasuttiyā` refers to a cluster of small balls made by binding powdered kuruvinda stones with lac; taking it at both ends, they rub their bodies. `Mallakena` means by a 'mallaka' made by cutting a crocodile tooth and shaped like the root of a mallaka plant; this is not allowable even for the sick. `Aññamaññañca kāyato` means one may rub each other with the body.

2785. Akataṃ mallakaṃ nāma makaradante acchinditvā kataṃ, idaṃ agilānassa na vaṭṭati.

2785. An `akata mallaka` is one made without cutting a crocodile tooth. This is not allowable for one who is not ill.

2786. Kapāliṭṭhakakhaṇḍānīti kapālakhaṇḍaiṭṭhakakhaṇḍāni. Sabbassāti gilānāgilānassa sarīre ghaṃsitvā ubbaṭṭetuṃ vaṭṭati. ‘‘Puthupāṇika’’nti hatthaparikammaṃ vuccati, tasmā sabbassa hatthena piṭṭhiparikammaṃ kātuṃ vaṭṭati. ‘‘Vatthavaṭṭī’’ti idaṃ pāḷiyaṃ vuttaukkāsikassa [Pg.282] pariyāyaṃ, tasmā nahāyantassa yassa kassaci nahānasāṭakavaṭṭiyāpi ghaṃsituṃ vaṭṭati.

2786. `Kapāliṭṭhakakhaṇḍāni` means fragments of potsherds and fragments of brick. `Sabbassa` means it is allowable for both the sick and the healthy to rub and scrub the body. `Puthupāṇika` is called hand-work; therefore, it is allowable for anyone to massage the back with the hand. `Vatthavaṭṭī` is a synonym in the Pāli text for `ukkāsika`; therefore, it is allowable for anyone bathing to rub the body even with a roll of bathing cloth.

2787. Pheṇakaṃ nāma samuddapheṇaṃ. Kathalanti kapālakhaṇḍaṃ. Pādaghaṃsane vuttā anuññātā. Katakaṃ nāma padumakaṇṇikākāraṃ pādaghaṃsanatthaṃ kaṇṭake uṭṭhāpetvā kataṃ, etaṃ neva paṭiggahetuṃ, na paribhuñjituṃ vaṭṭati.

2787. `Pheṇaka` means sea foam. `Kathala` means a potsherd. What is stated regarding foot-rubbing is permitted. `Kataka` is a device made in the shape of a lotus pericarp, by setting up thorns for the purpose of rubbing the feet; this is not allowable either to accept or to use.

2788. Yaṃ kiñcipi alaṅkāranti hatthūpagādialaṅkāresu yaṃ kiñci alaṅkāraṃ.

2788. `Yaṃ kiñcipi alaṅkāraṃ` means any ornament whatsoever, among ornaments for the hands, feet, and so forth.

2789. Osaṇṭheyyāti alaṅkāratthaṃ saṅkharonto nameyya. Hatthaphaṇakenāti hattheneva phaṇakiccaṃ karontā aṅgulīhi osaṇṭhenti. Phaṇakenāti dantamayādīsu yena kenaci. Kocchenāti usiramayena vā muñjapabbajamayena vā kocchena.

2789. `Osaṇṭheyya` means one might arrange or bend for the sake of adornment. `Hatthaphaṇakena` means doing the work of a comb with the hand, shaping with the fingers. `Phaṇakena` means with any tool made of ivory or the like. `Kocchena` means with a brush made of usīra grass or a brush made of muñja reeds.

2790. Sitthatelodatelehīti sitthatelañca udakatelañcāti viggaho, tehi. Tattha sitthatelaṃ nāma madhusitthakaniyyāsādi yaṃ kiñci cikkaṇaṃ. Cikkaṇaṃ nāma niyyāsaṃ. Udakatelaṃ nāma udakamissakaṃ telaṃ. Katthaci potthakesu ‘‘siṭṭhā’’ti pāṭho, soyevattho. Anulomanipātatthanti nalāṭābhimukhaṃ anulomena pātanatthaṃ. Uddhalomenāti uddhaggaṃ hutvā ṭhitalomena.

2790. `Sitthatelodatelehī` is a compound meaning 'with beeswax-oil and water-oil'. Here, `sitthatela` refers to any sticky substance like beeswax, resin, and so forth. `Cikkaṇa` means resin. `Udakatela` means oil mixed with water. In some manuscripts, the reading is `siṭṭhā`, which has the same meaning. `Anulomanipātatthaṃ` means for the purpose of letting hair fall in its natural direction toward the forehead. `Uddhalomena` means with the hair standing on end.

2791. Hatthaṃ telena temetvāti karatalaṃ telena makkhetvā. Siroruhā kesā. Uṇhābhitattassāti uṇhābhitattarajasirassa. Allahatthena siroruhe puñchituṃ vaṭṭatīti yojanā.

2791. `Hatthaṃ telena temetvā` means having smeared the palm of the hand with oil. `Siroruhā` means the hairs of the head. `Uṇhābhitattassa` means for one whose head is afflicted by heat and dust. The connection is: it is permissible to wipe the hairs of the head with a wet hand.

2792. Ādāse [Pg.283] udapatte vāti ettha kaṃsapattādīnipi, yesu mukhanimittaṃ paññāyati, sabbāni ādāsasaṅkhameva gacchanti, kañjiyādīnipi ca udapattasaṅkhameva, tasmā yattha katthaci olokentassa dukkaṭaṃ.

2792. In a mirror or a water vessel: here, even bronze bowls and the like, in which the image of a face appears, all fall under the category of 'mirror'; and rice-gruel and the like fall under the category of 'water vessel'. Therefore, looking at oneself in any such case is a dukkaṭa offense.

2793. Yena hetunā mukhaṃ olokentassa anāpatti, taṃ dassetumāha ‘‘sañchavi’’ntiādi. Ābādhapaccayā ‘‘me mukhe vaṇo sañchavi nu kho, udāhu na sañchavī’’ti mukhaṃ daṭṭhuñca ‘‘ahaṃ jiṇṇo nu kho, udāhu no’’ti attano āyusaṅkhārajānanatthañca mukhaṃ daṭṭhuṃ vaṭṭatīti yojanā.

2793. To show the reason why looking at one's face is not an offense, he said `sañchavi` and so forth. On account of illness, it is permissible to look at one's face, thinking, 'Is there a wound or skin blemish on my face, or is there not?' and also to look at one's face for the purpose of ascertaining the state of one's life-condition, thinking, 'Am I old, or not?'—this is the connection.

2794. Naccaṃ vāti yaṃ kiñci naccaṃ antamaso moranaccampi. Gītanti yaṃ kiñci naṭagītaṃ vā sādhugītaṃ vā antamaso dantagītampi, yaṃ ‘‘gāyissāmā’’ti pubbabhāge okūjantā karonti, etampi na vaṭṭati. Vāditanti yaṃ kiñci vāditaṃ. Daṭṭhuṃ vā pana sotuṃ vāti naccaṃ daṭṭhuṃ vā gītaṃ vāditaṃ sotuṃ vā.

2794. Dancing: any kind of dance, even a peacock dance. Singing: any theatrical song or a fine song, even humming done beforehand with the intention, 'We will sing'—this too is not allowed. Instrumental music: any kind of instrumental music. To see or to hear: to see a dance, or to hear a song or instrumental music.

2795. Sayaṃ naccantassa vā naccāpentassa vā gāyantassa vā gāyāpentassa vā vādentassa vā vādāpentassa vā dukkaṭameva aṭṭhakathāya (cūḷava. aṭṭha. 248) vuttanti tadekadesaṃ dassetumāha ‘‘daṭṭhumantamaso’’tiādi.

2795. For one who dances oneself, or makes others dance, or sings, or makes others sing, or plays an instrument, or makes others play an instrument, a dukkaṭa offense is stated in the commentary (Cūḷava. Aṭṭha. 248). To show a part of this, he said `daṭṭhumantamaso` ('to see even the least') and so forth.

2796. Suṇātīti gītaṃ vā vāditaṃ vā. Passatīti naccaṃ passati.

2796. `Suṇāti` means one hears singing or instrumental music. `Passati` means one sees dancing.

2797. Passissāmīti ettha ‘‘suṇissāmī’’ti seso. ‘‘Naccaṃ passissāmi, gītaṃ, vāditaṃ vā suṇissāmī’’ti vihārato vihāraṃ gacchato vāpi dukkaṭaṃ hotīti yojanā.

2797. Here, with `Passissāmi` (I will see), `suṇissāmi` (I will hear) is the remainder. The connection is: if one goes from monastery to monastery, thinking, 'I will see a dance, or I will hear a song or instrumental music,' a dukkaṭa offense occurs.

2798. Uṭṭhahitvāna gacchatoti ‘‘naccaṃ passissāmī’’ti, ‘‘gītaṃ, vāditaṃ vā suṇissāmī’’ti nisinnaṭṭhānato uṭṭhahitvā antovihārepi [Pg.284] taṃ taṃ disaṃ gacchato āpatti hotīti yojanā. Vīthiyaṃ ṭhatvā gīvaṃ pasāretvā passatopi ca āpattīti yojanā.

2798. `Uṭṭhahitvāna gacchati` (Having stood up, one goes) means if, thinking, 'I will see a dance,' or 'I will hear a song or instrumental music,' one rises from where one is sitting and goes in that direction even within the monastery, an offense occurs. The connection is also: for one standing in the street and stretching out the neck to see, an offense also occurs.

2799. Dīghāti dvaṅgulato dīghā. Na dhāreyyāti na dhāretabbā. Dvaṅgulaṃ vā dumāsaṃ vāti ettha dve aṅgulāni parimāṇaṃ etassāti dvaṅgulo, keso. Dve māsā ukkaṭṭhaparicchedo assāti dumāso. Kesaṃ dhārento dvaṅgulaṃ vā dhāreyya dumāsaṃ vā. Tato uddhaṃ na vaṭṭatīti tato dvaṅgulato vā dumāsato vā kesato uddhaṃ kesaṃ dhāretuṃ na vaṭṭati.

2799. `Dīghā` (Long) means longer than two finger-widths. `Na dhāreyya` (Should not keep) means it is not to be kept. Regarding 'Two finger-widths or two months': here, `dvaṅgula` means hair that has a measure of two finger-widths. `Dumāsa` means its maximum limit is two months. One who keeps hair may let it grow to two finger-widths or for two months. `Tato uddhaṃ na vaṭṭati` (Beyond that is not allowed) means it is not permissible to keep hair longer than two finger-widths or for more than two months.

Atha vā dve aṅgulāni samāhaṭāni dvaṅgulaṃ, dve māsā samāhaṭā dumāsaṃ, ubhayattha accantasaṃyoge upayogavacanaṃ. Kese dhārento dvaṅgulamattaṃ vā dhāreyya dumāsamattaṃ vā, tato kālaparimāṇato uddhaṃ kese dhāretuṃ na vaṭṭatīti attho. Sace kese antodvemāse dvaṅgule pāpuṇanti, antodvemāseyeva chinditabbā. Dvaṅgule hi atikkametuṃ na vaṭṭati. Sacepi na dīghā, dvemāsato ekadivasampi atikkametuṃ na labhatiyeva. Evamayaṃ ubhayenapi ukkaṭṭhaparicchedeneva vutto, tato oraṃ pana navaṭṭanabhāvo nāma natthi.

Alternatively, two finger-widths brought together are 'two finger-widths'; two months brought together are 'two months'; in both cases, the expression denotes an ultimate limit. One who keeps hair may keep it to the extent of two finger-widths or two months; the meaning is that it is not permissible to keep hair beyond that limit of length or time. If the hair reaches two finger-widths within two months, it must be cut within those two months. For it is not permissible to exceed two finger-widths. Even if it is not long, one is not allowed to exceed two months by even a single day. Thus, this is stated with an ultimate limitation in both ways; however, it is not improper for it to be less than that.

2800. Dīghe nakhe, dīghāni nāsikalomāni ca na dhārayeti yojanā, na dhāreyya, chindeyyāti attho. Vīsatimaṭṭhanti vīsatiyā nakhānaṃ maṭṭhaṃ likhitamaṭṭhabhāvaṃ kātuṃ bhikkhuno na vaṭṭatīti yojanā. Satthakena tacchetvā cuṇṇakena pamajjitvā phalikamaṇīnaṃ viya ujjalakaraṇaṃ likhitamaṭṭhaṃ nāma. ‘‘Anujānāmi, bhikkhave, malamattaṃ apakaḍḍhitu’’nti (cūḷava. 274) anuññātattā muggaphalatacādīhi nakhamalaṃ apanetuṃ vaṭṭati.

2800. The connection is: one should not keep long nails or long nose hairs; the meaning is, one should not keep them, but should cut them. 'Vīsatimaṭṭha' means the connection is that it is not permissible for a bhikkhu to make the twenty nails smooth and polished. Paring with a small knife, rubbing with powder, and making them shine like crystal gems is called 'polished and smoothed.' Since it is permitted, 'Bhikkhus, I allow the removal of just the dirt' (Cūḷavagga 274), it is permissible to remove dirt from the nails with mung bean husks and the like.

2801. Kappāpeyya [Pg.285] visuṃ massunti yo kesacchinno visuṃ massuṃ kappāpeyya. Dāṭhikaṃ ṭhapeyyāti kese chindāpetvā massuṃ akappāpetvā visuṃ ṭhapeyya. Sambādheti upakacchakamuttakaraṇasaṅkhāte sambādhaṭṭhāne. Lomaṃ saṃharāpeyyavāti satthena vā saṇḍāsena vā aññena yena kenaci parena chindāpeyya, sayaṃ vā chindeyya. ‘‘Anujānāmi, bhikkhave, ābādhapaccayā sambādhe lomaṃ saṃharāpetu’’nti (cūḷava. 275) anuññātattā yathāvuttasambādhe gaṇḍapiḷakavaṇādike ābādhe sati lomaṃ saṃharāpetuṃ vaṭṭati.

2801. 'Kappāpeyya visuṃ massu' means one whose hair is cut may have the beard trimmed separately. 'Dāṭhikaṃ ṭhapeyya' means after having the hair cut, one may keep the mustache untrimmed. 'Sambādheti' refers to constricted places, designated as the armpits and groin. 'Lomaṃ saṃharāpeyya' means one may have it removed by another with a blade, tweezers, or some other instrument, or one may remove it oneself. Since it is permitted, 'Bhikkhus, I allow the removal of hair in a constricted place on account of illness' (Cūḷavagga 275), it is permissible to have hair removed in such constricted places as mentioned when there is an illness such as a boil, pimple, or sore.

2802. Agilānassa chindato dukkaṭaṃ vuttaṃ. Aññena vā puggalena tathā kattariyā chindāpentassa dukkaṭaṃ vuttanti sambandho.

2802. For one who is not ill and cuts it, a dukkaṭa is stated. The connection is: similarly, a dukkaṭa is stated for one who has it cut by another person with scissors.

2803. Sesaṅgachedaneti aṅguliyādiavasesasarīrāvayavānaṃ chedane. Attavadheti attupakkamena vā āṇattiyā upakkamena vā attano jīvitanāse.

2803. 'Sesaṅgachedane' means in the cutting of the remaining body parts, such as fingers and so forth. 'Attavadhe' means in the destruction of one's own life, either by one's own effort or by an effort made on command.

2804. Aṅganti aṅgajātato avasesaṃ sarīrāvayavaṃ. Ahikīṭādidaṭṭhassa tappaṭikāravasena aṅgaṃ chindato na doso. Tādisābādhapaccayā tappaṭikāravasena aṅgaṃ chindato na doso. Lohitaṃ mocentassāpi na dosoti yojanā.

2804. 'Aṅga' means a body part other than the sexual organ. For one who cuts off a limb as a remedy for someone bitten by a snake, insect, or the like, there is no offense. For one who cuts off a limb as a remedy on account of such an illness, there is no offense. The connection is: there is also no offense for one who lets blood.

2805. Aparissāvano bhikkhu sace maggaṃ gacchati, dukkaṭaṃ. Magge addhāne taṃ parissāvanaṃ yācamānassa yo na dadāti, tassa adadato adentassāpi tatheva dukkaṭamevāti yojanā. Yo pana attano hatthe parissāvane vijjamānepi yācati, tassa na akāmā dātabbaṃ.

2805. If a bhikkhu goes on a journey without a water strainer, it is a dukkaṭa. The connection is: if, on a journey, one does not give a water strainer to someone who asks for it, for that one who does not give, there is likewise a dukkaṭa. However, if someone asks for a water strainer even when one is available in his own hand, it need not be given to him against one's will.

2806. ‘‘Naggo’’ti [Pg.286] padaṃ ‘‘na bhuñje’’tiādi kiriyāpadehi paccekaṃ yojetabbaṃ. Na bhuñjeti bhattādiṃ bhuñjitabbaṃ na bhuñjeyya. Na piveti yāguādiṃ pātabbaṃ na piveyya. Na ca khādeti mūlakhādanīyādikaṃ khādanīyaṃ na khādeyya. Na sāyayeti phāṇitādikaṃ sāyitabbañca na sāyeyya na liheyya. Na dadeti aññassa bhattādiṃ kiñci na dadeyya. Na gaṇheyyāti tathā sayaṃ naggo hutvā na paṭiggaṇheyya. Añjasaṃ maggaṃ.

2806. The word 'naked' should be connected individually with each of the verb phrases, such as 'he should not eat.' 'He should not eat' means he should not eat food and other edible things. 'He should not drink' means he should not drink gruel and other potable things. 'And he should not chew' means he should not chew edible roots and other chewable things. 'He should not taste' means he should not taste or lick molasses and other things that are to be tasted. 'He should not give' means he should not give food or anything else to another. 'He should not take' means, being naked himself, he should not accept anything. 'Añjasaṃ': a direct path.

2807. Parikammaṃ na kātabbanti piṭṭhiparikammādiparikammaṃ na kātabbaṃ. Kārayeti sayaṃ naggo hutvā aññena piṭṭhiparikammādiparikammaṃ na kārāpeyyāti attho.

2807. 'A service should not be performed' means a service such as back-rubbing should not be performed. 'Should not have it done' means that one, being naked oneself, should not have a service such as back-rubbing performed by another.

2808. Piṭṭhikammādike parikamme jantāgharādikā tisso paṭicchādī vuttā ‘‘anujānāmi, bhikkhave, tisso paṭicchādiyo jantāgharapaṭicchādiṃ udakapaṭicchādiṃ vatthapaṭicchādi’’nti (cūḷava. 261) anuññātāti yojanā. Paṭicchādeti hirikopinanti paṭicchādi, jantāgharameva paṭicchādi jantāgharapaṭicchādi. Udakameva paṭicchādi udakapaṭicchādi. Vatthameva paṭicchādi vatthapaṭicchādi. ‘‘Sabbattha pana vaṭṭatī’’ti iminā itarapaṭicchādidvayaṃ parikammeyeva vaṭṭatīti dīpeti. Sabbatthāti bhojanādisabbakiccesu.

2808. Regarding services such as back-rubbing, three coverings, for the sauna and so on, are said to be allowed: 'Bhikkhus, I allow three coverings: the sauna-covering, the water-covering, and the cloth-covering' (Cūḷavagga 261); this is the connection. A 'covering' (paṭicchādi) is so called because it covers the private parts. The sauna itself is a covering, hence 'sauna-covering.' The water itself is a covering, hence 'water-covering.' The cloth itself is a covering, hence 'cloth-covering.' By the phrase 'But it is suitable in all cases,' it is shown that the other two coverings are suitable only during a service. 'In all cases' means in all activities, such as eating.

2809. Yattha katthaci peḷāyanti tambalohavaṭṭalohakaṃsalohakāḷalohasuvaṇṇarajatādīhi katāya vā dārumayāya vā yāya kāyaci peḷāya āsittakūpadhāne. Bhuñjituṃ na ca vaṭṭatīti bhājanaṃ ṭhapetvā bhuñjituṃ na vaṭṭati. Yathāha – ‘‘āsittakūpadhānaṃ nāma tambalohena vā rajatena vā katāya peḷāya etaṃ adhivacanaṃ, ‘na bhikkhave āsittakūpadhāne bhuñjitabba’nti sāmaññena paṭikkhittattā pana [Pg.287] dārumayāpi na vaṭṭatī’’ti (cūḷava. aṭṭha. 264). ‘‘Anujānāmi bhikkhave maḷorika’’nti (cūḷava. 264) anuññātattā maḷorikāya ṭhapetvā bhuñjituṃ vaṭṭati. ‘‘Maḷorikā’’ti ca daṇḍādhārako vuccati, yaṃ tayo, cattāro, bahū vā daṇḍake upari ca heṭṭhā ca vitthataṃ majjhe saṅkucitaṃ katvā bandhitvā ādhārakaṃ karonti. Yaṭṭhiādhārakapaṇṇādhārakapacchikapiṭṭhaghaṭakakavāṭakādibhājanamukhaudukkhalādīnipi ettheva saṅgahaṃ gacchanti. Yaṭṭhiādhārakoti yaṭṭhiṃyeva ujukaṃ ṭhapetvā bandhīkataādhārako.

2809. In a bowl with an attached stand (`āsittakūpadhāne`): this refers to any kind of case (`peḷā`) made of copper, tin, bronze, black metal, gold, silver, or the like, or made of wood. 'And it is not permissible to eat' means it is not permissible to eat after placing a bowl on it. As it is said: 'A bowl with an attached stand is a term for a case made of copper or silver. "Bhikkhus, one should not eat from a bowl with an attached stand." Since this is generally prohibited, even one made of wood is not permissible' (Cūḷavagga Aṭṭhakathā 264). Since it is permitted, 'Bhikkhus, I allow a maḷorika' (Cūḷavagga 264), it is permissible to eat after placing the bowl on a maḷorika. A 'maḷorika' is called a stick-support, which is made by taking three, four, or many small sticks, spreading them out at the top and bottom and constricting them in the middle, and binding them to make a support. Things like a stick-support, a leaf-support, the base of a basket, a pot-stand, a door-panel, the rim of a vessel, a mortar, and so on are also included here. A 'stick-support' is a support made by placing a stick upright and binding it.

Ekabhājane visuṃ visuṃ bhojanassāpi sambhavato ‘‘bhuñjato ekabhājane’’ti ettakeyeva vutte tassāpi pasaṅgo siyāti tannivattanatthamāha ‘‘ekato’’ti. ‘‘Bhuñjato’’ti idaṃ upalakkhaṇaṃ. Ekato ekabhājane yāguādipānampi na vaṭṭati. Yathāha – ‘‘na, bhikkhave, ekathālake pātabba’’nti (cūḷava. 264). Atha vā bhuñjatoti ajjhohārasāmaññena pānampi saṅgahitanti veditabbaṃ. Ayamettha vinicchayo – sace eko bhikkhu bhājanato phalaṃ vā pūvaṃ vā gahetvā gacchati, tasmiṃ apagate itarassa sesakaṃ bhuñjituṃ vaṭṭati. Itarassāpi tasmiṃ khaṇe puna gahetuṃ vaṭṭatīti.

Since it is possible to eat from one vessel at separate times, if only 'eating from one vessel' were said, that case might also be included; to prevent this, the word 'together' was said. 'Eating' here is indicative. It is not permissible to drink gruel or the like together from one vessel. As it is said: 'Bhikkhus, one should not drink from a single bowl' (Cūḷavagga 264). Alternatively, it should be understood that 'eating,' in the general sense of consuming, also includes drinking. Herein, this is the legal decision: if one bhikkhu takes a fruit or a cake from a vessel and goes away, it is permissible for another to eat the remainder after he has departed. It is also permissible for that other one to take again at that moment.

2810. Ye dve vā tayo vā bhikkhū ekapāvuraṇā vā ekattharaṇā vā ekattharaṇapāvuraṇā vā nipajjanti, tesañca, ye ekamañcepi ekato nipajjanti, tesañca āpatti dukkaṭaṃ hotīti yojanā.

2810. For whichever two or three bhikkhus lie down with a single covering, on a single spread, or on a single spread-and-covering, and for those who lie down together on a single bed, for them there is a dukkaṭa offense; this is the connection.

2811. Saṅghāṭipallatthikamupāgatoti ettha saṅghāṭīti saṅghāṭināmena adhiṭṭhitacīvaramāha. Saṅghāṭipallatthikaṃ upagatena yutto hutvāti attho. Na nisīdeyyāti vihāre [Pg.288] vā antaraghare vā yattha katthaci na nisīdeyya. ‘‘Saṅghāṭīti nāmena adhiṭṭhitacīvaravohārappattamadhiṭṭhitacīvaraṃ ‘saṅghāṭī’ti vutta’’nti nissandehe, khuddasikkhāvaṇṇanāyampi ‘‘saṅghāṭiyā na pallattheti adhiṭṭhitacīvarena vihāre vā antaraghare vā pallatthiko na kātabbo’’ti vuttaṃ. Aṭṭhakathāyaṃ pana ‘‘antogāme vāsatthāya upagatena adhiṭṭhitaṃ saṅghāṭiṃ vinā sesacīvarehi pallatthikāya nisīdituṃ vaṭṭatī’’ti vuttaṃ.

2811. “Having approached using the saṅghāṭi as a seat”—here, “saṅghāṭi” refers to a robe designated by the name ‘saṅghāṭi.’ The meaning is: having approached while using the saṅghāṭi as a seat. “Should not sit down” means one should not sit down anywhere, whether in a monastery or inside a house. In the Nissandeha it is stated: “A designated robe that has come to be known by the name ‘saṅghāṭi’ is called ‘saṅghāṭi.’” In the commentary on the Khuddasikkhā it is also said: “One should not use the saṅghāṭi as a seat—meaning, one should not make the designated robe into a seat in a monastery or inside a house.” However, the Aṭṭhakathā states: “For one who has approached a village for the purpose of residing, it is permissible to sit using the other robes as a seat, without the designated saṅghāṭi.”

Kiñci kīḷaṃ na kīḷeyyāti jutakīḷādikaṃ yaṃ kiñci kāyikavācasikakīḷikaṃ na kīḷeyya. Na ca gāhayeti na ca gāhāpeyya, na harāpeyyāti attho.

“One should not engage in any play” means one should not indulge in any kind of play, such as gambling or other physical or verbal games. “Nor should one cause to play” means one should not cause another to play; the meaning is, one should not cause them to be carried away by it.

2812. Dāṭhikāyapīti massumhi. Uggatanti ettha ‘‘bībhaccha’’nti seso. Aññanti apalitaṃ. Tādisanti bībhacchaṃ.

2812. “Dāṭhikāyapi”: in the beard. “Uggataṃ”: here, “disgusting” is to be understood. “Aññaṃ”: ungreyed. “Tādisaṃ”: disgusting.

2813. ‘‘Agilāno’’ti iminā gilānassa anāpattibhāvaṃ dīpeti. ‘‘Dhāreyyā’’ti iminā suddhakattuniddesena agilānassapi paraṃ dhārāpane, parassa dhāraṇasādiyane ca anāpattīti viññāyatīti. Attano guttatthaṃ, cīvarādīnaṃ guttatthañca vaṭṭatīti yojanā. Tatrāyaṃ vinicchayo (cūḷava. aṭṭha. 270) – yassa kāyadāho vā pittakopo vā hoti, cakkhu vā dubbalaṃ, añño vā koci ābādho vinā chattena uppajjati, tassa gāme vā araññe vā chattaṃ vaṭṭati. Vāḷamigacorabhayesu attaguttatthaṃ, vasse pana cīvaraguttatthampi vaṭṭati. Ekapaṇṇacchattaṃ pana sabbattheva vaṭṭati. ‘‘Ekapaṇṇacchattaṃ nāma tālapatta’’nti gaṇṭhipadesu vuttanti.

2813. By “not ill,” it is shown that for one who is ill there is no offense. By “may carry,” it is understood that even for a healthy person, there is no offense in having another carry an umbrella or in consenting to another's carrying of it. It is applicable for the purpose of protecting oneself and for safeguarding one's robes, etc. Here is the judgment (Cūḷavagga Aṭṭhakathā 270): For one who has bodily fever, a bile disorder, weak eyes, or any other ailment that arises without an umbrella, an umbrella is allowable in the village or the forest. In danger from wild animals or thieves, it is allowed for self-protection. During the rains, it is also permitted for protecting one's robes. A single-leaf umbrella, however, is always allowable. “A single-leaf umbrella means a palm leaf,” as stated in the Gaṇṭhipadas.

2814. Hatthisoṇḍākāro abhedopacārena ‘‘hatthisoṇḍa’’nti vutto. Evamuparipi. Cīvarassa nāmadheyyaṃ ‘‘vasana’’nti [Pg.289] idaṃ. ‘‘Nivāsentassa dukkaṭa’’nti padadvayañca ‘‘hatthisoṇḍa’’ntiādīhi sabbapadehi paccekaṃ yojetabbaṃ. Velliyanti ettha gāthābandhavasena saṃ-saddalopo, saṃvelliyanti attho.

2814. The elephant's trunk shape is called “hatthisoṇḍa” by a figure of speech of non-distinction. The same applies to the terms that follow. “Vasana” is a name for a robe. The two words “an offense of wrong-doing for one who wears it” should be connected individually with all the terms such as “hatthisoṇḍa.” Regarding “velliyanti,” here there is an elision of the “saṃ-” due to metrical necessity; the meaning is “saṃvelliyanti.”

Ettha hatthisoṇḍaṃ (cūḷava. aṭṭha. 280) nāma nābhimūlato hatthisoṇḍasaṇṭhānaṃ olambakaṃ katvā nivatthaṃ coḷikitthīnaṃ nivāsanaṃ viya. Catukkaṇṇaṃ nāma uparito dve, heṭṭhato dveti evaṃ cattāro kaṇṇe dassetvā nivatthaṃ. Macchavāḷakaṃ nāma ekato dasantaṃ ekato pāsantaṃ olambetvā nivatthaṃ. Saṃvelliyanti mallakammakārādayo viya kacchaṃ bandhitvā nivāsanaṃ. Tālavaṇṭakaṃ nāma tālavaṇṭākārena sāṭakaṃ olambetvā nivāsanaṃ. Ca-saddena satavalikaṃ saṅgaṇhāti. Satavalikaṃ nāma dīghasāṭakaṃ anekakkhattuṃ obhañjitvā ovaṭṭikaṃ karontena nivatthaṃ, vāmadakkhiṇapassesu vā nirantaraṃ valiyo dassetvā nivatthaṃ. Sace pana jāṇuto paṭṭhāya ekā vā dve vā valiyo paññāyanti, vaṭṭati. Evaṃ nivāsetuṃ gilānassapi maggapaṭipannassapi na vaṭṭati.

Here, “elephant's trunk” (Cūḷavagga Aṭṭhakathā 280) means a garment worn by making a hanging fold in the shape of an elephant's trunk from the base of the navel, like the lower garment of Coḷa women. “Four-cornered” means wearing a garment showing four corners—two above and two below. “Fish-tail” means wearing a garment letting one side hang down pointed and the other expanded. “Coiled” means wearing a garment by tying a tuck, like wrestlers and laborers. “Palm-frond” means wearing a garment by letting a cloth hang down in the shape of a palm frond. The word “ca” includes the “hundred-pleated” garment. “Hundred-pleated” means wearing a long cloth folded many times to make it round, or wearing it showing continuous pleats on the left and right sides. But if one or two pleats are visible starting from the knee, it is allowable. It is not allowable for even the sick or those on a journey to wear their robes in this way.

Yampi maggaṃ gacchantā ekaṃ vā dve vā koṇe ukkhipitvā antaravāsakassa upari laggenti, anto vā ekaṃ kāsāvaṃ tathā nivāsetvā bahi aparaṃ nivāsenti, sabbaṃ na vaṭṭati. Gilāno pana antokāsāvassa ovaṭṭikaṃ dassetvā aparaṃ upari nivāsetuṃ labhati. Agilānena dve nivāsentena saguṇaṃ katvā nivāsetabbāni. Iti yañca idha paṭikkhittaṃ, yañca sekhiyavaṇṇanāyaṃ, taṃ sabbaṃ vajjetvā nibbikāraṃ timaṇḍalaṃ paṭicchādentena parimaṇḍalaṃ nivāsetabbaṃ. Yaṃ kiñci vikāraṃ karonto dukkaṭā na muccati.

When, while walking on a road, one picks up one or two corners and fastens them over the under-robe, or wears one ochre robe improperly inside and another outside—all of this is not allowable. A sick person, however, is allowed to wear another robe over the inner robe, showing its hem. A healthy person, when wearing two robes, should wear them having folded them properly. Thus, avoiding all that is prohibited here and in the commentary on the Sekhiyas, one should wear the robe evenly, covering the three circles without affectation. Whoever makes any affectation is not freed from an offense of wrong-doing.

2815. Gihipārupananti [Pg.290] ‘‘setapaṭapārutaṃ (cūḷava. aṭṭha. 280) paribbājakapārutaṃ ekasāṭakapārutaṃ soṇḍapārutaṃ antepurikapārutaṃ mahājeṭṭhakapārutaṃ kuṭipavesakapārutaṃ brāhmaṇapārutaṃ pāḷikārakapāruta’’nti evamādiparimaṇḍalalakkhaṇato aññathā pārutaṃ, sabbametaṃ gihipārutaṃ nāma. Tasmā yathā setapaṭā aḍḍhapālakanigaṇṭhā pārupanti, yathā ca ekacce paribbājakā uraṃ vivaritvā dvīsu aṃsakūṭesu pāvuraṇaṃ ṭhapenti, yathā ca ekasāṭakā manussā nivatthasāṭakassa ekenantena piṭṭhiṃ pārupitvā ubho kaṇṇe ubhosu aṃsakūṭesu ṭhapenti, yathā ca surāsoṇḍādayo sāṭakena gīvaṃ parikkhipantā ubho ante udare vā olambenti, piṭṭhiyaṃ vā khipanti, yathā ca antepurikāyo akkhitārakamattaṃ dassetvā oguṇṭhikaṃ pārupanti, yathā ca mahājeṭṭhā dīghasāṭakaṃ nivāsetvā tasseva ekenantena sakalasarīraṃ pārupanti, yathā ca kassakā khettakuṭiṃ pavisantā sāṭakaṃ paliveṭhetvā upakacchake pakkhipitvā tasseva ekenantena sarīraṃ pārupanti, yathā ca brāhmaṇā ubhinnaṃ upakacchakānaṃ antarena sāṭakaṃ pavesetvā aṃsakūṭesu pakkhipanti, yathā ca pāḷikārako bhikkhu ekaṃsapārupanena pārutaṃ vāmabāhaṃ vivaritvā cīvaraṃ aṃsakūṭaṃ āropeti, evaṃ apārupitvā sabbepi ete, aññe ca evarūpe pārupanadose vajjetvā nibbikāraṃ parimaṇḍalaṃ pārupitabbaṃ. Tathā apārupitvā ārāme vā antaraghare vā anādarena yaṃ kiñci vikāraṃ karontassa dukkaṭaṃ. Parimaṇḍalato vimuttalakkhaṇanivāsanapārupanadose vajjetvā parimaṇḍalabhāvoyeva vuttalakkhaṇo adhippetoti attho.

2815. “Householder-style covering” refers to covering oneself in a manner contrary to the characteristic of being even all-around, such as: “covering with white cloth (Cūḷavagga Aṭṭhakathā 280), covering like a wandering ascetic, covering with a single cloth, covering like a drunkard, covering like a woman of the inner quarters, covering like a chief elder, covering like one entering a hut, covering like a brahmin, covering like a pāḷikāraka.” All these are called householder-style covering. Therefore, just as the white-clad Jain ascetics cover themselves; just as some wandering ascetics leave the chest bare and place the outer robe on both shoulders; just as people wearing a single cloth cover their back with one end of it and place both corners on both shoulders; just as drunkards and the like, wrapping a cloth around the neck, let both ends hang down on the belly or throw them over the back; just as women of the inner quarters, showing only the pupil of the eye, cover themselves with a veil; just as chief elders, wearing a long cloth, cover the entire body with one end of it; just as farmers entering a field hut, having folded a cloth and tucked it under their arm, cover the body with one end of it; just as brahmins insert a cloth between both underarms and place it on the shoulders; and just as a monk who is a pāḷikāraka, having covered one shoulder, exposes the left arm and places the robe on the shoulder-tip—one should not cover oneself in these ways. One should avoid all these and other such faults in covering, and cover oneself evenly all-around without affectation. For one who does not cover oneself properly, and out of disrespect makes any kind of affectation in the monastery or inside a house, there is an offense of wrong-doing. The meaning is that, having avoided the faults in wearing and covering that lack the characteristic of being even all-around, the state of being even all-around as described is what is intended.

2816. Lokāyataṃ na vāceyyāti ‘‘sabbaṃ ucchiṭṭhaṃ, sabbaṃ anucchiṭṭhaṃ, seto kāko, kāḷo bako iminā ca iminā ca kāraṇenā’’ti evamādiniratthakakāraṇapaṭisaṃyuttaṃ titthiyasatthaṃ [Pg.291] aññesaṃ na vāceyya. Na ca taṃ pariyāpuṇeti taṃ lokāyataṃ na ca pariyāpuṇeyya na uggaṇheyya. Tiracchānavijjāti hatthisippaassasippadhanusippādikā paropaghātakarā vijjā ca. Bhikkhunā na pariyāpuṇitabbā, na vācetabbāti yojanā.

2816. One should not teach Lokāyata, which consists of such things as: “Everything is leftover, everything is not leftover; a crow is white, a heron is black, for this reason and that reason”—such doctrines of other sects, which are connected with meaningless reasons, should not be taught to others. “Nor should one master it”: one should not master that Lokāyata, one should not learn it. “Tiracchānavijjā” refers to skills such as elephant-craft, horse-craft, archery, and the like, and also skills that cause harm to others. It should not be mastered by a monk, nor should it be taught—this is the application.

2817. Sabbācāmaribījanīti setādivaṇṇehi sabbehi camaravālehi katā bījanī. Na cālimpeyya dāyaṃ vāti davaḍāhādiupaddavanivāraṇāya anuññātaṃ paṭaggidānakāraṇaṃ vinā araññaṃ agginā na ālimpeyya. Davaḍāhe pana āgacchante anupasampanne asati paṭaggiṃ dātuṃ, appaharitakaraṇena vā parikhākhaṇanena vā parittāṇaṃ kātuṃ, senāsanaṃ pattaṃ vā appattaṃ vā aggiṃ allasākhaṃ bhañjitvā nibbāpetuñca labhati. Udakena pana kappiyeneva labhati, netarena. Anupasampanne pana sati teneva kappiyavohārena kārāpetabbaṃ. Mukhaṃ na ca lañjeti manosilādinā mukhaṃ na limpeyya, tilakena aṅgaṃ na kareyyāti attho.

2817. “Sabbācāmaribījanī” means a fan made with all the yak’s tail hairs of white and other colors. “Na cālimpeyya dāyaṃ vā” means one should not set fire to a forest except for the permitted reason of setting a counterfire to prevent dangers such as wildfires. However, if a wildfire is approaching and there is no unordained person, it is allowed to set a counterfire, or to create a protective barrier by clearing an area of green growth or digging a trench; and it is allowed to extinguish the fire by breaking off a green branch, whether it has reached the dwelling or not. But with water, it is allowed only if it is allowable, not otherwise. If an unordained person is present, one should have the task done by them through allowable speech. “Mukhaṃ na ca lañjeti” means one should not smear the face with substances such as red arsenic; the meaning is that one should not make marks on the body with tilaka paste.

2818. Ubhatokājanti ubhatokoṭiyā bhāravahanakoṭikājaṃ. Antarakājakanti ubhayakoṭiyā ṭhitavāhakehi vahitabbaṃ majjhebhārayuttakājaṃ. Sīsakkhandhakaṭibhārādayo heṭṭhā vuttalakkhaṇāva.

2818. “Ubhatokāja” means a carrying pole with a load on each of the two ends. “Antarakājaka” means a carrying pole with a load in the middle, to be carried by porters standing at each of the two ends. Head, shoulder, and hip loads are as previously described.

2819. Yo bhikkhu vaḍḍhakiaṅgulena aṭṭhaṅgulādhikaṃ vā teneva aṅgulena caturaṅgulapacchimaṃ vā dantakaṭṭhaṃ khādati, evaṃ khādato tassa āpatti dukkaṭaṃ hotīti yojanā.

2819. If a monk chews a toothstick exceeding eight finger-widths in length by the carpenter's finger-width, or one that is a minimum of four finger-widths by that same finger-width, for one who chews thus, there is an offense of wrong-doing. This is the construction.

2820. Kicce satipīti sukkhakaṭṭhādiggahaṇakicce pana sati. Porisanti purisappamāṇaṃ, byāmamattanti vuttaṃ hoti. Āpadāsūti vāḷamigādayo vā disvā maggamūḷho vā disā oloketukāmo hutvā davaḍāhaṃ vā udakoghaṃ vā āgacchantaṃ [Pg.292] disvā vā evarūpāsu āpadāsu. Vaṭṭatevābhirūhitunti atiuccampi rukkhaṃ ārohituṃ vaṭṭati eva.

2820. “Kicce satipīti” means: when there is a need, such as for gathering dry wood and so on. “Porisa” means the measure of a man, which is said to be a fathom. “Āpadāsu” refers to emergencies such as seeing wild animals, or being lost and wanting to look around for directions, or seeing an approaching wildfire or flood. “Vaṭṭatevābhirūhitunti” means it is indeed permissible to climb even a very tall tree.

2821. Sace akallako gilāno na siyā, lasuṇaṃ māgadhaṃ āmakaṃ bhaṇḍikalasuṇaṃ na ca khādeyya neva paribhuñjeyyāti yojanā. Bhaṇḍikalasuṇaṃ nāma catumiñjato paṭṭhāya bahumiñjaṃ. Palaṇḍukabhañjanakādilasuṇe magadhesu jātattepi na doso. Lasuṇavibhāgo heṭṭhā dassitoyeva. Gilānassa pana lasuṇaṃ khādituṃ vaṭṭati. Yathāha – ‘‘anujānāmi, bhikkhave, ābādhapaccayā lasuṇaṃ khāditu’’nti (cūḷava. 289). Ābādhapaccayāti yassa ābādhassa lasuṇaṃ bhesajjaṃ hoti, tappaccayāti attho. Buddhavacananti saṅgītittayāruḷhā piṭakattayapāḷi. Aññathāti sakkaṭādikhalitavacanamayaṃ vācanāmaggaṃ na ropetabbaṃ, tathā na ṭhapetabbanti vuttaṃ hoti.

2821. If one is not unwell or ill, one should not eat or consume Magadhan garlic, raw garlic, or bulbous garlic. This is the construction. “Bhaṇḍikalasuṇa” refers to garlic with four or more cloves. There is no offense for garlic such as palaṇḍukabhañjaka and other types, even if grown in Magadha. The classification of garlic has already been explained below. However, a sick person is allowed to eat garlic, as stated: “I allow, monks, garlic to be eaten on account of illness” (Cūḷava. 289). “On account of illness” means on account of a condition for which garlic is a remedy. “The Buddha's word” refers to the Pāli of the Tipiṭaka, established through the three Councils. “Otherwise” means a method of recitation consisting of words corrupted by Sanskrit and other languages should not be introduced; the meaning is that it should not be established in that way.

2822. Khipiteti yena kenaci khipite. ‘‘Jīvā’’ti na vattabbanti yojanā. Bhikkhunā khipite gihinā ‘‘jīvathā’’ti vuttena puna ‘‘ciraṃ jīvā’’ti vattuṃ vaṭṭatīti yojanā. ‘‘Cira’’nti pade satipi vaṭṭati.

2822. “Khipiteti” means when anyone at all has sneezed. The construction is that “Live!” should not be said. When a monk has sneezed and a layperson has said “May you live!”, it is permissible for the monk to say in return, “May you live long!” This is the construction. Even with the word “long,” it is permissible.

2823. Ākoṭentassāti kāyena vā kāyapaṭibaddhādīhi vā paharantassa. Pupphasaṃkiṇṇeti pupphasanthate.

2823. “Ākoṭentassāti” means of one striking with the body or with things connected to the body. “Pupphasaṃkiṇṇeti” means on a place strewn with flowers.

2824. Nhāpitā pubbakā etassāti nhāpitapubbako, nhāpitajātikoti attho. Khurabhaṇḍanti nhāpitaparikkhāraṃ. Na gaṇheyyāti na parihareyya. Sace yo nhāpitajātiko hoti, so khurabhaṇḍaṃ gahetvā na hareyyāti attho. Aññassa hatthato gahetvā kesacchedādi kātuṃ vaṭṭati. Uṇṇīti kesakambalaṃ vinā uṇṇamayā pāvuraṇajāti. ‘‘Gonakaṃ [Pg.293] kuttakaṃ cittaka’’miccādinā vuttabhedavantatāya āha ‘‘sabbā’’ti. Uṇṇamayaṃ antokaritvā pārupituṃ vaṭṭatīti āha ‘‘bāhiralomikā’’ti. Yathāha – ‘‘na, bhikkhave, bāhiralomī uṇṇīdhāretabbā’’ti (cūḷava. 249). Sikkhāpadaṭṭhakathāyaṃ ‘‘uṇṇalomāni bahi katvā uṇṇapāvāraṃ pārupanti, tathā dhārentassa dukkaṭaṃ. Lomāni anto katvā pārupituṃ vaṭṭatī’’ti (cūḷava. aṭṭha. 249).

2824. “Nhāpitā pubbakā etassāti” means one who has previously been a barber; the meaning is one who is of the barber caste. “Khurabhaṇḍanti” refers to a barber’s equipment. “Na gaṇheyyāti” means one should not carry it. The meaning is: if someone is of the barber caste, they should not take the barber’s equipment and carry it. It is permissible to take it from another’s hand to cut hair and so on. “Uṇṇīti” refers to a type of woolen covering, excluding a hair blanket. Because it has different kinds, as stated by “gonakaṃ, kuttakaṃ, cittakaṃ,” and so on, the text says “sabbā” (all). To indicate that it is permissible to wear a woolen garment with the wool turned inward, the term “bāhiralomikā” (with wool on the outside) is used. As it is said: “Monks, a woolen covering with the wool on the outside should not be worn” (Cūḷava. 249). In the commentary on the training rule it is said: “They wear a woolen cloak with the wool hairs on the outside; for one who wears it thus, there is an offense of wrong-doing. It is permissible to wear it with the wool hairs turned inward” (Cūḷava. aṭṭha. 249).

2825. Aṅgarāgaṃ nāma kuṅkumādi. Karontassāti abbhañjantassa. Akāyabandhanassa gāmaṃ pavisatopi dukkaṭaṃ samudīritanti yojanā. Ettha ca asatiyā abandhitvā nikkhantena yattha sarati, tattha bandhitabbaṃ. ‘‘Āsanasālāya bandhissāmī’’ti gantuṃ vaṭṭati. Saritvā yāva na bandhati, na tāva piṇḍāya caritabbaṃ.

2825. “Aṅgarāgaṃ nāma” means substances such as saffron. “Karontassāti” means anointing oneself. For one without a waistband, entering a village is an offense of wrong-doing; this is the construction. And here, if one has gone out without fastening it due to forgetfulness, it should be fastened wherever one remembers. It is permissible to go thinking, “I will fasten it in the assembly hall.” After remembering, as long as one does not fasten it, one should not go for alms.

2826. Sabbaṃ āyudhaṃ vinā sabbaṃ lohajaṃ lohamayabhaṇḍañca pattaṃ, saṅkamanīyapādukaṃ, yathāvuttalakkhaṇaṃ pallaṅkaṃ, āsandiñca vinā sabbaṃ dārujaṃ dārumayabhaṇḍañca vuttalakkhaṇameva katakaṃ, kumbhakārikaṃ dhaniyasseva sabbamattikāmayaṃ kuṭiñca vinā sabbaṃ mattikāmayaṃ bhaṇḍañca kappiyanti yojanā.

2826. The construction is that the following are allowable: all items made of iron and a bowl, with the exception of any weapon; sandals for crossing; all items made of wood, with the exception of a couch and a chair of the aforementioned characteristics; a water-strainer of the aforementioned characteristics; and all items made of clay, with the exception of the potter Dhaniya’s all-clay hut.

Khuddakavatthukkhandhakakathāvaṇṇanā.

The Explanation of the Chapter on Minor Matters.

Senāsanakkhandhakakathāvaṇṇanā

The Explanation of the Chapter on Lodgings.

2827. Āsandikoti caturassapīṭhaṃ. Atikkantapamāṇoti heṭṭhā aṭaniyā vaḍḍhakihatthato uccatarappamāṇapādako. Ekapassato dīgho pana uccapādako na vaṭṭati. Yathāha [Pg.294] – ‘‘uccakampi āsandikanti vacanato ekatobhāgena dīghapīṭhameva hi aṭṭhaṅgulādhikapādakaṃ na vaṭṭati, caturassaāsandiko pana pamāṇātikkantopi vaṭṭatī’’ti (cūḷava. aṭṭha. 297).

2827. “Āsandikoti” means a square seat. “Atikkantapamāṇoti” means having legs of a measure higher than a carpenter’s cubit below the crossbar. However, a seat that is long on one side with high legs is not permissible. As it is said: “Because it is called a high seat, a long bench with legs exceeding eight finger-widths on one side is not permissible; however, a square seat, even if it exceeds the standard measure, is permissible” (Cūḷava. aṭṭha. 297).

Tathāti iminā ‘‘atikkantapamāṇo’’ti idaṃ paccāmasati. Pañcaṅgapīṭhanti cattāro pādā, apassenanti imehi pañcaṅgehi yuttapīṭhaṃ. Sattaṅganti tīsu disāsu apassaye yojetvā kataṃ. Tañhi catūhi pādehi, tīhi apassehi ca yuttattā ‘‘sattaṅgapīṭha’’nti vuttaṃ. Esa nayo mañcepi. Yathāha – ‘‘sattaṅgo nāma tīsu disāsu apassayaṃ katvā katamañco, ayampi pamāṇātikkanto vaṭṭatī’’ti (cūḷava. aṭṭha. 297).

By “Tathā” (thus), he refers back to the phrase “exceeding the measure.” “Pañcaṅgapīṭha” (a five-limbed seat) means a seat furnished with these five parts: four legs and a backrest. “Sattaṅga” (seven-limbed) means one made by attaching backrests on three sides. For since it is furnished with four legs and three backrests, it is called a “seven-limbed seat.” This same principle applies to a bed. As it is said: “A ‘sattaṅga’ is a bed made by making a backrest on three sides, and this too is permissible even if it exceeds the measure” (Cūḷava. aṭṭha. 297).

2828. Tūlonaddhāti upari tūlaṃ pakkhipitvā baddhā. Ghareyevāti gihīnaṃ geheyeva nisīdituṃ vaṭṭatīti sambandho. ‘‘Nisīditu’’nti imināva sayanaṃ paṭikkhittaṃ. Sīsapādūpadhānanti sīsūpadhānañceva pādūpadhānañca. Ca-saddo pi-saddatthe so ‘‘agilānassā’’ti ettha ānetvā sambandhitabbo, tena agilānassāpi tāva vaṭṭati, pageva gilānassāti dīpeti.

2828. “Tūlonaddhā” means bound by having cotton placed on top. “Ghareyevāti” means that it is permissible to sit even in the houses of laypeople; this is the connection. By the word “to sit,” lying down is thereby prohibited. “Sīsapādūpadhāna” means both a head pillow and a foot pillow. The word “ca” has the sense of “pi” (even), and it should be brought here and connected with “agilānassā” (for one who is not sick). Thereby it indicates that it is permissible even for one who is not sick, let alone for one who is sick.

2829. Na kevalaṃ gilānassa sīsapādūpadhānameva vaṭṭati, atha kho idampīti dassetumāha ‘‘santharitvā’’tiādi. Upadhānāni santharitvāti bahū upadhānāni attharitvā. Tattha cāti tasmiṃ upadhānasanthare. Paccattharaṇakaṃ datvāti upari paccattharaṇakaṃ attharitvā.

2829. To show that not only is a head and foot pillow permissible for the sick, but this also, he said, “having spread,” and so on. “Upadhānāni santharitvā” (having spread the supports) means having spread out many supports. “Tattha ca” (and there) means on that spreading of supports. “Paccattharaṇakaṃ datvā” (having given a top covering) means having spread a top covering over it.

2830. Tiriyanti vitthārato. Muṭṭhiratananti pākatikamuṭṭhikaratanaṃ. Taṃ pana vaḍḍhakīnaṃ vidatthimattaṃ. Mitanti pākaṭitaṃ pamāṇayuttaṃ hotīti yojanā. Katthaci potthakesu ‘‘mata’’nti [Pg.295] pāṭho dissati, so na gahetabbo. Dīghatoti bimbohanassa dīghato. Diyaḍḍhanti diyaḍḍhahatthaṃ vā dvihatthaṃ vā hotīti kurundiyaṃ vuttanti sambandho. Idameva hi ‘‘sīsappamāṇabimbohana’’nti adhippetaṃ. Yathāha –

2830. “Tiriya” means in width. “Muṭṭhiratana” means a natural fist-sized measure. That, however, is the measure of a carpenter’s span. “Mita” means it is well-known to be conforming to the measure; this is the connection. In some books the reading “mata” is found, but that should not be accepted. “Dīghato” means the length of the pillow. “Diyaḍḍha” means it is one and a half cubits or two cubits, as stated in the Kurundī commentary; this is the connection. For this indeed is what is meant by “a head-sized pillow.” As it is said:

‘‘Sīsappamāṇaṃ nāma yassa vitthārato tīsu kaṇṇesu dvinnaṃ kaṇṇānaṃ antaraṃ miniyamānaṃ vidatthi ceva caturaṅgulañca hoti, majjhaṭṭhānaṃ muṭṭhiratanaṃ hoti. Dīghato pana diyaḍḍharatanaṃ vā dviratanaṃ vāti kurundiyaṃ vuttaṃ. Ayaṃ sīsappamāṇassa ukkaṭṭhaparicchedo, ito uddhaṃ na vaṭṭati, heṭṭhā pana vaṭṭatī’’ti (cūḷava. aṭṭha. 297).

“The measure of a head is that of which the width, when the distance between two of its three corners is measured, is a span and four fingers, and the central part is a fist-measure. In length, however, it is one and a half cubits or two cubits, as stated in the Kurundī. This is the maximum limit for the measure of a head; above this, it is not permissible, but below this, it is permissible” (Cūḷava. Aṭṭha. 297).

2831. Coḷanti pilotikā. Paṇṇanti rukkhalatānaṃ paṇṇaṃ. Uṇṇāti eḷakādīnaṃ lomaṃ. Tiṇanti dabbatiṇādi yaṃ kiñci tiṇaṃ. Vākanti kadaliakkamakacivākādikaṃ. Etehi pañcahi pūritā bhisiyo tūlānaṃ gaṇanāvasā hetugabbhānaṃ etesaṃ pañcannaṃ gabbhānaṃ gaṇanāvasena pañca bhāsitāti yojanā.

2831. “Coḷa” means rags of cloth. “Paṇṇa” means leaves of trees or creepers. “Uṇṇā” means the wool of sheep and the like. “Tiṇa” means any kind of grass, such as dabba grass. “Vāka” means bark, such as that of the banana, akka, or makaci tree. The explanation is that mattresses are filled with these five, and in the enumeration of stuffings, these are spoken of as the five primary fillings.

2832. Bimbohanagabbhaṃ dassetumāha ‘‘bhisī’’tiādi. Pañcevāti yathāvuttacoḷādipañceva. Tathā tūlāni tīṇipīti ‘‘anujānāmi, bhikkhave, tīṇi tūlāni rukkhatūlaṃ latātūlaṃ poṭakitūla’’nti (cūḷava. 297) anuññātāni tīṇipi tūlāni. Ettha ca rukkhatūlaṃ nāma simbalirukkhādīnaṃ yesaṃ kesañci rukkhānaṃ tūlaṃ. Latātūlaṃ nāma khīravalliādīnaṃ yāsaṃ kāsañci vallīnaṃ tūlaṃ. Poṭakitūlaṃ nāma poṭakitiṇādīnaṃ yesaṃ kesañci tiṇajātikānaṃ antamaso ucchunaḷādīnampi tūlaṃ. Lomāni migapakkhīnanti sīhādicatuppadānaṃ, morādipakkhīnaṃ lomāni. Imeti bhisigabbhādayo ime dasa bimbohanassa gabbhāti sambandho.

2832. To show the fillings of a pillow, he says, “bhisī,” and so on. “The five” refers to just the five mentioned previously, such as cloth. Similarly, the three cottons are also permitted, as in “Monks, I allow three kinds of cotton: tree cotton, vine cotton, and pod cotton” (Cūḷava. 297). Here, “tree cotton” means the cotton of any trees whatsoever, such as silk-cotton trees. “Vine cotton” means the cotton of any creepers whatsoever, such as milk vines. “Pod cotton” means the cotton of any grass species whatsoever, such as poṭaki grass, even including sugarcane and reeds. “Hairs of beasts and birds” means the hairs of quadrupeds such as lions and the feathers of birds such as peacocks. These, starting with the mattress fillings, these ten are the fillings for the pillow; this is the connection.

2833. Evaṃ [Pg.296] kappiyaṃ bhisibimbohanagabbhaṃ dassetvā idāni akappiyaṃ dassetumāha ‘‘manussaloma’’ntiādi. Lomesu manussalomañca pupphesu bakulapiyaṅgupupphādikaṃ sabbaṃ pupphañca paṇṇesu ca suddhaṃ kevalaṃ tamālapattañca na vaṭṭatīti yojanā. ‘‘Suddha’’nti iminā tamālapattaṃ sesagabbhehi missaṃ vaṭṭatīti byatirekato dīpeti.

2833. Having thus shown the permissible fillings for mattresses and pillows, now to show the impermissible, it is said, “human hair,” and so on. The explanation is that among hairs, human hair; and among flowers, all flowers, including those like the bakula and piyaṅgu; and among leaves, only the pure tamāla leaf is not permissible. By the word “pure,” it indicates by contrast that the tamāla leaf is permissible when mixed with other fillings.

2834. Masūraketi cammachavibhisibimbohane.

2834. “Masūraka” refers to a mattress or pillow made of leather or hide.

2835. ‘‘Suddha’’nti iminā byatirekato dassitamevatthaṃ sarūpato vibhāvetumāha ‘‘missa’’ntiādi.

2835. To clarify in its own terms the meaning shown by contrast with the word “pure,” he says, “mixed,” and so on.

2836. Tiracchānagatassa vāti antamaso gaṇḍuppādassāpi. Kārentassāti cittakammakaṭṭhakammādivasena kārāpentassa vā karontassa vā.

2836. “Even of an animal” means even of an earthworm. “Kārentassa” refers to one who has it made through painting, woodwork, etc., or who makes it himself.

2837. Jātakanti apaṇṇakajātakādijātakañca. Vatthunti vimānavatthuādikaṃ pasādajanakaṃ vā petavatthuādikaṃ saṃvegajanakaṃ vā vatthuṃ. Vā-saddena aṭṭhakathāgataṃ idha dassitapakaraṇaṃ saṅgaṇhāti. Parehi vāti ettha vā-saddo avadhāraṇe, tena parehi kārāpetumeva vaṭṭati, na sayaṃ kātunti dīpeti. Sayaṃ kātumpīti ettha api-saddo pageva kārāpetunti dīpeti.

2837. “Jātaka” means the Jātakas beginning with the Apaṇṇaka Jātaka. “Vatthu” means a story that inspires faith, like the Vimānavatthu, or one that inspires spiritual urgency, like the Petavatthu. The word “vā” includes the material presented here that comes from the commentaries. In “by others or,” the word “vā” is for emphasis, thereby indicating that it is permissible only to have it done by others, not to do it oneself. In “even to do it oneself,” the word “api” indicates that it is certainly preferable to have it done by others.

2838. Yo pana bhikkhu dvīhi vassehi vā ekena vā vassena yassa bhikkhuno vuḍḍhataro vā hoti daharataro vā, so tena bhikkhunā samānāsaniko nāma hotīti yojanā.

2838. The explanation is that a monk who is senior or junior to another monk by two years or one year is called one of equal seating with that monk.

2839. ‘‘Sattavassena pañcavasso’’ti idaṃ dvīhi vassehi vuḍḍhanavakānaṃ samānāsanikatte udāharaṇaṃ. ‘‘Cha [Pg.297] vassena pañcavasso’’ti idaṃ ekavassena vuḍḍhanavakānaṃ samānāsanikatte udāharaṇaṃ.

2839. “A seven-year monk with a five-year monk” is an example of equal seating for those senior and junior by two years. “A six-year monk with a five-year monk” is an example of equal seating for those senior and junior by one year.

2840. Yaṃ tiṇṇaṃ nisīdituṃ pahoti, taṃ heṭṭhā dīghāsanaṃ nāmāti yojanā. ‘‘Samānāsanikā mañce nisīditvā mañcaṃ bhindiṃsu, pīṭhe nisīditvā pīṭhaṃ bhindiṃsū’’ti (cūḷava. 320) āropite vatthumhi ‘‘anujānāmi, bhikkhave, duvaggassa mañcaṃ duvaggassa pīṭha’’nti (cūḷava. 320) anuññātattā ‘‘dve’’ti samānāsanike dve sandhāya vuttaṃ.

2840. The explanation is that what suffices for three to sit on is called a long seat. Regarding the incident cited, “Those of equal seating sat on a bed and broke the bed; they sat on a stool and broke the stool” (Cūḷava. 320), since it was permitted, “Monks, I allow a bed for two and a stool for two” (Cūḷava. 320), the word “two” is said referring to two of equal seating.

2841. Ubhatobyañjanaṃ, itthiṃ, paṇḍakaṃ ṭhapetvā sabbehipi gahaṭṭhehi, pabbajitehi vā purisehi saha dīghāsane nisīdituṃ anuññātanti yojanā. Potthakesu pana katthaci ‘‘sabbesa’’nti sāmivacananto pāṭho dissati, tato ‘‘sabbehipī’’ti karaṇavacanantova pāṭho yuttataro. Karaṇavacanappasaṅge vā sāmivacananiddesoti veditabbaṃ. Yathāha ‘‘yaṃ tiṇṇaṃ pahoti, taṃ saṃhārimaṃ vā hotu asaṃhārimaṃ vā, tathārūpe api phalakakhaṇḍe anupasampannenāpi saddhiṃ nisīdituṃ vaṭṭatī’’ti (cūḷava. aṭṭha. 320).

2841. The explanation is that, excluding one with both genders, a woman, and a eunuch, it is permitted to sit together on a long seat with all laymen or male renunciants. In some books, however, the reading “sabbesaṃ,” which is a genitive ending, is found; therefore, the reading “sabbehipi,” which is an instrumental ending, is more appropriate. Alternatively, it should be understood that a genitive case is indicated where an instrumental case is implied. As it is said: “Whatever can support three, whether movable or immovable, it is permissible to sit together even on such a plank with one not fully ordained” (Cūḷava. Aṭṭha. 320).

2842. Purimikoti ñattidutiyāya kammavācāya sammatena ‘‘na chandāgatiṃ gaccheyya…pe… gahitāgahitañca jāneyyā’’ti (cūḷava. 317) vuttehi pañcahi aṅgehi samannāgatena bhikkhunā purimavassūpanāyikadivase ‘‘anujānāmi, bhikkhave, paṭhamaṃ bhikkhū gaṇetuṃ, paṭhamaṃ bhikkhū gaṇetvā seyyā gaṇetuṃ, seyyā gaṇetvā seyyaggena gāhetu’’ntiādinā (cūḷava. 318) nayena anuññātaniyāmeneva senāsanaggāhāpanaṃ purimiko nāma senāsanaggāho. Evameva pacchimikāya [Pg.298] vassūpanāyikadivase senāsanaggāhāpanaṃ pacchimiko nāma. Evameva mahāpavāraṇādivasassa anantaradivase ‘‘bhante, antarāmuttakaṃ senāsanaṃ gaṇhathā’’ti vatvā vuḍḍhapaṭipāṭiyā senāsanaggāhāpanaṃ antarāmuttako nāma. Pakāsito ‘‘aparajjugatāya āsāḷhiyāpurimiko gāhāpetabbo, māsagatāya āsāḷhiyā pacchimiko gāhetabbo, aparajjugatāya pavāraṇāya āyatiṃ vassāvāsatthāya antarāmuttako gāhetabbo’’ti (cūḷava. 318) vutto.

2842. The first assignment of lodgings is called Purimika, which is the assignment of lodgings on the day of entering the first rains retreat by a monk appointed by a motion with a second announcement, endowed with five qualities—“he should not go by favoritism… and should know what has been taken and what has not been taken” (Cūḷava. 317)—in accordance with the rule thus permitted: “Monks, I allow first to count the monks, and having first counted the monks, then to count the beds, and having counted the beds, to take them by seniority” (Cūḷava. 318). Similarly, the assignment of lodgings on the day of entering the later rains retreat is called Pacchimika. Likewise, on the day immediately following the Great Pavāraṇā, saying, “Venerable, take the interim lodging,” and assigning lodgings according to seniority is called Antarāmuttaka. It is stated: “On the day after the Āsāḷhī full moon, the first (Purimika) assignment should be made; when the Āsāḷhī is a month past, the later (Pacchimika) assignment should be made; on the day after the Pavāraṇā, the interim (Antarāmuttaka) assignment should be made for the upcoming rains residence” (Cūḷava. 318).

2843. Vuttamevatthaṃ niyametvā dassetumāha ‘‘pubbāruṇā’’tiādi. Idha pāṭipadā nāma dve vassūpanāyikadivasā ceva mahāpavāraṇāya anantaradivaso ca. Imesaṃ tiṇṇaṃ pāṭipadadivasānaṃ aruṇo pubbāruṇo nāma. Te divase atikkamma dutiyatithipaṭibaddho aruṇo punāruṇo nāma. Idanti ubhayāruṇānantaraṃ. Senāsanagāhakassāti ettha sakatthe ka-paccayo, senāsanaggāhassāti attho. Yathāha – ‘‘idañhi senāsanaggāhassa khetta’’nti. Vassūpagate vassūpagame kātabbe sati, sādhetabbapayojane bhummaṃ. Vassūpagateti vā nimittatthe bhummaṃ. Purimikāya, hi pacchimikāya ca vassūpagamanassa taṃ tadahu senāsanaggāho nimittaṃ, antarāmuttako pana āgamino vassūpagamanassāti evaṃ tividhopi senāsanaggāho vassūpagamanassa nimittaṃ hoti.

2843. To define and illustrate the point already stated, he says, 'pubbāruṇā,' and so on. Here, 'pāṭipadā' refers to the two days for entering the rains-residence and the day immediately following the Great Pavāraṇā. The dawn of these three pāṭipadā days is called 'pubbāruṇo.' After those days, the dawn associated with the second lunar day is called 'punāruṇo.' 'This' means immediately after both dawns. Regarding 'senāsanagāhakassa,' the suffix 'ka' here is in the sense of 'one who takes up a dwelling,' meaning 'of one who takes up a dwelling.' As it is said: 'This is indeed the field for one who takes up a dwelling.' When the rains-residence has been entered, or when it is to be entered, the locative case is used for the purpose to be accomplished. Alternatively, 'vassūpagate' indicates the locative case in the sense of a sign. For both the earlier and later entering into the rains-residence, the taking up of a dwelling on that very day is a sign. However, for one who has interrupted the rains-residence, the taking up of a dwelling is a sign for a future entering of the rains-residence. Thus, in these three ways, the taking up of a dwelling serves as a sign for the rains-residence.

2844. Pāṭipadadivasassa aruṇe uggateyeva senāsane pana gāhite añño bhikkhu āgantvā sace senāsanapaññāpakaṃ senāsanaṃ yācati, so bhikkhu senāsanapaññāpakena [Pg.299] ‘‘senāsanaṃ gāhita’’nti vattabboti yojanā.

2844. On the very pāṭipadā day, at the rising of the dawn, if another bhikkhu comes and asks the one who assigns dwellings for a dwelling after a dwelling has been taken, that bhikkhu should be told by the one who assigns dwellings, 'A dwelling has been taken'—this is the interpretation.

2845. Vassāvāsassa idaṃ vassāvāsikaṃ, vassaṃvutthānaṃ dātabbacīvaraṃ, gāthābandhavasena ‘‘vassavāsika’’nti rassattaṃ. Saṅghikaṃ apaloketvā gahitaṃ vassāvāsikaṃ cīvaraṃ sace tatrajaṃ tatruppādaṃ hoti, antovasse vibbhantopi labhateti yojanā. ‘‘Tatrajaṃ sace’’ti iminā cassa dāyakānaṃ vassāvāsikapaccayavasena gāhitaṃ pana na labhatīti dīpeti. Yathāha – ‘‘paccayavasena gāhitaṃ pana na labhatīti vadantī’’ti (cūḷava. aṭṭha. 318).

2845. This is the rains-residence robe for the rains-residence, a robe to be given to those who have completed the rains. Due to metrical connection, 'vassavāsika' is shortened. If a Sanghika rains-residence robe, taken after obtaining authorization from the Sangha, is produced or originates there, even if one disrobes during the rains, one still receives it—this is the interpretation. By 'if it originates there,' it is indicated that one does not receive it if it is taken on the basis of the donors' support for the rains-residence requisites. As it is said: 'But they say that what is taken on the basis of requisites is not received' (Cūḷavagga Aṭṭhakathā 318).

2846-8. Sace vutthavasso yo bhikkhu āvāsikahatthato kiñci ticīvarādikaṃ kappiyabhaṇḍaṃ attano gahetvā ‘‘asukasmiṃ kule mayhaṃ gahitaṃ vassāvāsikacīvaraṃ gaṇha’’ iti evaṃ vatvā tassa āvāsikassa datvā disaṃ gacchati pakkamati, so tattha gataṭṭhāne sace uppabbajati gihī hoti, tassa disaṃgatassa sampattaṃ taṃ vassāvāsikaṃ tena tathā dinnampi āvāsiko bhikkhu gahetuṃ na labhati, tassa pāpitaṃ vassāvāsikacīvaraṃ saṅghikaṃyeva siyāti yojanā. Yathāha – ‘‘idha, bhikkhave, vassaṃvuttho bhikkhu vibbhamati, saṅghasseveta’’nti.

2846-8. If a bhikkhu who has completed the rains-residence takes for himself any allowable item, such as the three robes, from the hand of a resident bhikkhu, and saying, 'Take this rains-residence robe that I have received from such-and-such a family,' gives it to that resident bhikkhu and then departs to another region—if, upon arriving there, he disrobes or becomes a layperson, then even though that rains-residence robe, which had reached the one who departed, was thus given by him, the resident bhikkhu is not entitled to take it. That rains-residence robe that was given becomes the property of the Sangha—this is the interpretation. As it is said: 'Here, bhikkhus, if a bhikkhu who has completed the rains-residence disrobes, it belongs to the Sangha.'

2849. Tasmiṃ kule dāyake manusse sammukhā ce paṭicchāpeti, tassa disaṃgamissa sampattaṃ vassāvāsikacīvaraṃ āvāsiko labhatīti yojanā.

2849. If he causes it to be received in the presence of the donors in that family, then the resident bhikkhu obtains the rains-residence robe that had reached the one who departed—this is the interpretation.

2850. Tattha ārāmo nāma pupphārāmo vā phalārāmo vā. Vihāro nāma yaṃ kiñci pāsādādisenāsanaṃ. Vatthūni duvidhassapīti ārāmavatthu, vihāravatthūti duvidhassa vatthūni [Pg.300] ca. Ārāmavatthu nāma tesaṃyeva ārāmānaṃ atthāya paricchinditvā ṭhapitokāso, tesu vā ārāmesu vinaṭṭhesu tesaṃ porāṇakabhūmibhāgo. Vihāravatthu nāma tassa patiṭṭhānokāso. Bhisi nāma uṇṇabhisiādīnaṃ pañcannaṃ aññatarā. Bimbohanaṃ nāma vuttappakārānaṃ bimbohanānaṃ aññataraṃ. Mañcaṃ nāma masārako bundikābaddho, kuḷīrapādako, āhaccapādakoti imesaṃ pubbe vuttānaṃ catunnaṃ mañcānaṃ aññataraṃ. Pīṭhaṃ nāma masārakādīnaṃyeva catunnaṃ pīṭhānaṃ aññataraṃ.

2850. Here, 'ārāma' means either a flower garden or a fruit garden. 'Vihāra' means any dwelling place, such as a mansion and so forth. The grounds are of two kinds: ārāma grounds and vihāra grounds. 'Ārāma grounds' means the space demarcated and set aside for the purpose of those very ārāmas, or the ancient portion of their land if those ārāmas are destroyed. 'Vihāra grounds' means the site where it is established. 'Bhisi' means any one of the five types, such as a woolen mat and so forth. 'Bimbohana' means any one of the aforementioned types of pillows. 'Mañca' means any one of the four types of beds mentioned previously: the masāraka, the bundikābaddha, the kuḷīrapādaka, or the āhaccapādaka. 'Pīṭha' means any one of the four types of seats, such as the masāraka and so forth.

2851. Lohakumbhī nāma kāḷalohena vā tambalohena vā yena kenaci lohena katā kumbhī. Kaṭāho pākaṭova. ‘‘Bhāṇaka’’nti alañjaro vuccati. Alañjaroti ca bahuudakagaṇhanikā mahācāṭi, jalaṃ gaṇhituṃ alanti alañjaro. ‘‘Vaṭṭacāṭi viya hutvā thokaṃ dīghamukho majjhe paricchedaṃ dassetvā kato’’ti gaṇṭhipade vuttaṃ. Vārakoti ghaṭo. Ku vuccati pathavī, tassā dālanato vidāraṇato ‘‘kudālo’’ti ayomayaupakaraṇaviseso vuccati.

2851. 'Lohakumbhī' means a pot made of any kind of metal, whether black iron or copper. 'Kaṭāha' is well-known. 'Bhāṇaka' is called an alañjara. And 'alañjara' is a large pot capable of holding much water; it is sufficient for holding water, hence 'alañjara.' As stated in the Gaṇṭhipada: 'Made like a round pot, slightly elongated at the mouth, showing a partition in the middle.' 'Vāraka' means a water pot. 'Ku' is said to be the earth; from its splitting or cleaving, 'kudāla' is called a specific iron tool.

2852. Valliveḷuādīsu veḷūti mahāveṇu. Tiṇanti gehacchādanaṃ tiṇaṃ. Paṇṇaṃ tālapaṇṇādikaṃ. Muñjanti muñjatiṇaṃ. Pabbajanti pabbajatiṇaṃ, mattikā pakatimattikā vā gerukādipañcavaṇṇā vā mattikā. Āha ca aṭṭhakathācariyo.

2852. Among 'valli' (creepers), 'veḷu' (bamboo), and so forth, 'veḷu' means large bamboo. 'Tiṇa' means grass for roofing houses. 'Paṇṇa' means leaves, such as palm leaves and so forth. 'Muñja' means muñja grass. 'Pabbaja' means pabbaja grass. 'Mattikā' means natural clay, or clay of five colors, such as red ochre and so forth. So says the commentary teacher.

2853. Dveti paṭhamadutiyagarubhaṇḍāni. Dvīhi saṅgahitāni ‘‘āromo, ārāmavatthu, idaṃ paṭhamaṃ. Vihāro, vihāravatthu, idaṃ dutiya’’nti (cūḷava. 321-322) vuttattā. Catusaṅgahanti catūhi bhisiādīhi [Pg.301] saṅgaho yassāti viggaho. Navakoṭṭhāsanti lohakumbhiādayo nava koṭṭhāsā assāti viggaho. Aṭṭhadhā valliādīhi aṭṭhahi pakārehi.

2853. 'Dve' refers to the first and second heavy goods. They are comprised of two, as it is stated: 'The ārāma and ārāma grounds—this is the first. The vihāra and vihāra grounds—this is the second' (Cūḷavagga 321-322). 'Catusaṅgaha' is the analysis: 'that which is comprised of four,' referring to the bhisi and so forth. 'Navakoṭṭhāsa' is the analysis: 'that which has nine parts,' referring to the lohakumbhī and so forth. 'Aṭṭhadhā' means 'in eight ways,' referring to the valli and so forth, by eight kinds.

2854. Itīti nidassanatthe. Evaṃ vuttanayena pañcahi rāsīhi niddiṭṭhānaṃ garubhaṇḍagaṇanānaṃ piṇḍavasena pañcavīsatividhaṃ garubhaṇḍaṃ pañcanimmalalocano nātho pakāsayīti yojanā. Pañca nimmalāni locanāni yassāti viggaho, maṃsadibbadhammabuddhasamantacakkhuvasena pañcavidhavippasannalocanoti attho.

2854. 'Iti' is used in the sense of illustration. Thus, the Lord with five pure eyes, the Master, has explained the twenty-five kinds of heavy goods, summarized from the counting of heavy goods indicated by the five groups in the manner stated—this is the interpretation. 'Pañca nimmalāni locanāni yassāti' is the analysis, meaning 'one who has five pure eyes,' referring to the five kinds of perfectly clear eyes, namely, the fleshly eye, the divine eye, the Dharma eye, the Buddha eye, and the eye of universal knowledge—this is the meaning.

2855. Vissajjentoti issaravatāya parassa vissajjento. Vibhājentoti vassaggena pāpetvā vibhājento. Idañhi sabbampi garubhaṇḍaṃ senāsanakkhandhake (cūḷava. 321) ‘‘avissajjiyaṃ. Kiṭāgirivatthumhi (cūḷava. 322) avebhaṅgiya’’nti ca vuttaṃ. Ubhayattha āgatavohārabhedadassanamukhena tattha vippaṭipajjantassa āpattiṃ dassento āha ‘‘bhikkhu thullaccayaṃ phuse’’ti. Parivāre pana –

2855. 'Vissajjento' means giving away to another with authority. 'Vibhājento' means distributing after assigning a share according to seniority. Indeed, all these heavy goods are stated in the Senāsanakkhandhaka (Cūḷavagga 321) as 'not to be given away,' and in the Kiṭāgiri account (Cūḷavagga 322) as 'not to be divided.' By showing the distinction in the usage of terms that appear in both contexts, and indicating the offense for one who acts contrary to this, he says, 'A bhikkhu incurs a grave offense.' In the Parivāra, however—

Avissajjiyaṃ avebhaṅgiyaṃ, pañca vuttā mahesinā;

Vissajjentassa paribhuñjantassa anāpatti;

Pañhā mesā kusalehi cintitāti. (pari. 479) –

Not to be given away, not to be divided, five were spoken by the Great Sage; For one who gives away or uses them, there is no offense; This is a question considered by the skilled. (Pari. 479)

Āgataṃ. Tasmā mūlacchejjavasena avissajjiyaṃ, avebhaṅgiyañca, parivattanavasena pana vissajjentassa, paribhuñjantassa ca anāpattīti evamettha adhippāyo.

It is stated. Therefore, it is not to be given away by destroying the root, nor is it to be divided. However, there is no offense for one who gives it away by way of exchange, or for one who uses it. This is the intention here.

2856. Bhikkhunā puggalena vā saṅghena vā gaṇena vā garubhaṇḍaṃ tu vissajjitaṃ avissaṭṭhameva hoti, vibhattañca avibhājitameva hotīti yojanā.

2856. Even if heavy goods have been given away by a bhikkhu, an individual, a community, or a group, they are still considered not given away; and what has been divided is still considered not divided—this is the interpretation.

2857. Ettha [Pg.302] etesu pañcasu garubhaṇḍesu purimesu tīsu agarubhaṇḍakaṃ kiñci na ca atthīti yojanā. Catutthe pana garubhaṇḍe aṭṭhakathāya ‘‘lohakumbhī, lohabhāṇakaṃ, lohakaṭāhanti imāni tīṇi mahantāni vā hontu khuddakāni vā, antamaso pasatamattaudakagaṇhanakānipi garubhaṇḍāniyevā’’ti vuttanayaṃ dassetumāha ‘‘lohakumbhī’’tiādi.

2857. Here, among these five heavy goods, in the first three, there is nothing that is a light good—this is the interpretation. However, regarding the fourth heavy good, to illustrate the principle stated in the Commentary: 'A metal pot, a metal vessel, a metal pan—whether these three are large or small, even those capable of holding as little as a handful of water—are all considered heavy goods,' he says, 'A metal pot,' and so forth.

2858. Idaṃ tividhanti sambandho. Pādagaṇhanakoti ettha pādo nāma magadhanāḷiyā pañcanāḷimattagaṇhanako bhājanaviseso. Bhājanānaṃ pamāṇaṃ karontā sīhaḷadīpe yebhuyyena teneva pādena minanti. Tasmā aṭṭhakathāyaṃ ‘‘sīhaḷadīpe pādagaṇhanako bhājetabbo’’ti (cūḷava. aṭṭha. 321) vuttaṃ. Lohavārakoti kāḷalohatambalohavaṭṭalohakaṃsalohānaṃ yena kenaci kato. Bhājiyoti bhājetabbo.

2858. The connection is: 'this is threefold.' Regarding 'pādagaṇhanaka,' here 'pāda' refers to a specific vessel capable of holding a measure of five nāḷis according to the Magadhan nāḷi. In the island of Sri Lanka, those who determine the measure of vessels mostly measure with that same pāda. Therefore, it is stated in the commentary: 'In the island of Sri Lanka, the pādagaṇhanaka should be apportioned' (Cūḷavagga Aṭṭhakathā 321). 'Lohavāraka' means made of any of black iron, copper, tin, or bronze. 'Bhājiya' means 'it should be apportioned'.

2859. Tato uddhanti tato pādagaṇhanakavārakato uddhaṃ adhikaṃ gaṇhanako. Evaṃ pāḷiāgatānaṃ vinicchayaṃ dassetvā aṭṭhakathāgatānaṃ (cūḷava. aṭṭha. 321) dassetumāha ‘‘bhiṅgārādīnī’’tiādi. Bhiṅgāro nāma ukkhittahatthisoṇḍākārena katajalaniggamakaṇṇiko uccagīvo mahāmukhaudakabhājanaviseso. Ādi-saddena aṭṭhakathāgatāni ‘‘paṭiggahauḷuṅkadabbikaṭacchupātitaṭṭakasarakasamuggaaṅgārakapalladhūmakaṭacchuādīni khuddakāni vā mahantāni vā’’ti (cūḷava. aṭṭha. 321) vuttāni saṅgaṇhāti. Sabbānīti khuddakāni vā mahantāni vā.

2859. 'Tato uddhaṃ' means 'from that upwards,' referring to what is capable of holding more than the pādagaṇhanaka-vāraka. Having thus shown the determination of what is found in the Pāli text, he speaks to show what is found in the commentary (Cūḷavagga Aṭṭhakathā 321), beginning with 'bhiṅgāra,' and so forth. 'Bhiṅgāra' means a specific water vessel with a high neck, a large mouth, and a spout for the outflow of water made in the shape of an elephant's raised trunk. By the word 'ādi,' it includes the items mentioned in the commentary: 'receptacles, uḷuṅka-ladles, spoons, ladles, drinking vessels, trays, saucers, boxes, charcoal pans, smoke ladles, and other small or large things' (Cūḷavagga Aṭṭhakathā 321). 'Sabbāni' means 'all,' whether small or large.

2860. Tambathālakā ayathālakā bhājetabbāti yojanā. Ca-saddena aṭṭhakathāyaṃ vuttaṃ ‘‘ṭhapetvā pana bhājanavikatiṃ [Pg.303] aññasmimpi kappiyalohabhaṇḍe añjanī añjanisalākā kaṇṇamalaharaṇī sūci paṇṇasūci khuddako pipphalako khuddakaṃ ārakaṇṭakaṃ kuñcikā tāḷaṃ kattarayaṭṭhivedhako natthudānaṃ bhindivālo lohakūṭo lohakuṭṭi lohaguḷo lohapiṇḍi lohaaraṇī cakkalikaṃ aññampi vippakataṃ lohabhaṇḍaṃ bhājiya’’nti (cūḷava. aṭṭha. 321) vacanaṃ saṅgaṇhāti. Dhūmanettanti dhūmanāḷikā. Ādi-saddena ‘‘phāladīparukkhadīpakapallakaolambakadīpakaitthipurisatiracchānagatarūpakāni pana aññāni vā bhitticchadanakavāṭādīsu upanetabbāni antamaso lohakhilakaṃ upādāya sabbāni lohabhaṇḍāni garubhaṇḍāniyeva hontī’’ti (cūḷava. aṭṭha. 321) vuttaṃ saṅgaṇhāti.

2860. The interpretation is: 'Copper plates and iron plates should be apportioned.' The word 'ca' includes the statement in the commentary: 'Excluding vessel-shapes, other permissible metal items such as ointment containers, ointment probes, ear-wax removers, needles, leaf-needles, small fruit-knives, small thorn-removers, keys, locks, awls for boring, nose-ornaments, chisels, metal hammers, metal anvils, metal balls, metal lumps, metal fire-drills, wheels, and any other miscellaneous metal items should be apportioned' (Cūḷavagga Aṭṭhakathā 321). 'Dhūmanetta' means a smoke-pipe. The word 'ādi' includes the statement: 'Lamps shaped like ploughshares, trees, saucers, or hanging lamps, and other representations of male, female, or animal figures, or other items to be used for walls, roofs, doors, and so on, up to and including metal pegs—all these metal items are considered heavy goods' (Cūḷavagga Aṭṭhakathā 321).

2861. Attanā paṭiladdhanti ettha pi-saddo luttaniddiṭṭho, attanā paṭiladdhampīti attho. Bhikkhunā attanā paṭiladdhampi taṃ lohabhaṇḍaṃ kiñcipi puggalikaparibhogena na bhuñjitabbanti yojanā.

2861. Regarding 'attanā paṭiladdhaṃ,' here the particle 'pi' is indicated by elision, the meaning being 'even if acquired by oneself.' The interpretation is that even if a monk has acquired such metalware himself, he should not use it at all for personal use.

2862. Kaṃsavaṭṭalohānaṃ vikārabhūtāni tambamayabhājanānipi puggalikaparibhogena sabbaso paribhuñjituṃ na vaṭṭantīti yojanā.

2862. The interpretation is: Vessels that are modifications of bronze and tin, and also vessels made of copper, are not at all suitable for personal use.

2863. Eseva nayoti ‘‘na puggalikabhogenā’’tiādinā dassitanayo. Saṅghikesu vā gihīnaṃ santakesu vā yathāvuttabhaṇḍesu paribhogapaccayā doso na atthīti yojanā. ‘‘Kaṃsalohādibhājanaṃ saṅghassa dinnampi pārihāriyaṃ na vaṭṭati, gihivikatanīhāreneva paribhuñjitabba’’nti (cūḷava. aṭṭha. 321) mahāpaccariyaṃ vuttaṃ. Ettha ca pārihāriyaṃ na vaṭṭati attano santakaṃ viya gahetvā paribhuñjituṃ na vaṭṭatīti. ‘‘Gihivikatanīhāreneva [Pg.304] paribhuñjitabba’’nti iminā sace ārāmikādayo paṭisāmetvā paṭidenti, paribhuñjituṃ vaṭṭatīti dasseti.

2863. This is the same method shown by the phrase 'not for personal use,' and so on. The interpretation is that with regard to the aforementioned items, whether they are the property of the Sangha or belong to laypeople, there is no fault in their use. In the Mahāpaccariya it is said: 'Even a vessel of bronze or other metal given to the Sangha is not suitable for personal use; it should be used only in the manner of an item procured from a layperson' (Cūḷavagga Aṭṭhakathā 321). Here, 'not suitable for personal use' means it is not proper to take it and use it as if it were one's own. By 'it should be used only in the manner of an item procured from a layperson,' it shows that if monastery attendants or others, having put them away, give them back, it is permissible to use them.

2864. Khīrapāsāṇanti mudukā pāṇajāti. Vuttañhi mātikāṭṭhakathāgaṇṭhipade ‘‘khīrapāsāṇo nāma muduko pāsāṇo’’ti. Garukanti garubhaṇḍaṃ. Taṭṭakādikanti ādi-saddena sarakādīnaṃ saṅgaho. Ghaṭakoti khīrapāsāṇamayoyeva vārako. ‘‘Pādagaṇhanato uddha’’nti iminā pādagaṇhanako agarubhaṇḍanti dīpeti.

2864. 'Khīrapāsāṇa' is a soft type of creature. For it is said in the Mātikāṭṭhakathāgaṇṭhipada: 'Khīrapāsāṇa is a soft stone.' 'Garuka' means a heavy item. Regarding 'taṭṭakādika,' by the word 'ādi' and so on, saucers and other such things are included. 'Ghaṭaka' is a vessel made of khīrapāsāṇa. By the phrase 'above the pādagaṇhanaka,' it is shown that the pādagaṇhanaka is not a heavy item.

2865. ‘‘Suvaṇṇarajatahārakūṭajātiphalikabhājanāni gihivikatānipi na vaṭṭanti, pageva saṅghikaparibhogena vā puggalikaparibhogena vā’’ti (cūḷava. aṭṭha. 321) aṭṭhakathāyaṃ vuttanayaṃ dassetumāha ‘‘siṅgī’’tiādi. Siṅgīti suvaṇṇaṃ. Sajjhu rajataṃ. Hārakūṭaṃ nāma suvaṇṇavaṇṇaṃ lohajātaṃ. Phalikena ubbhavaṃ jātaṃ, phalikamayaṃ bhājananti attho. Gihīnaṃ santakānipīti api-saddena gihivikataparibhogenāpi tāva na vaṭṭanti, pageva saṅghikaparibhogena vā puggalikaparibhogena vāti dīpeti. Senāsanaparibhoge pana āmāsampi anāmāsampi sabbaṃ vaṭṭati.

2865. To explain the method stated in the commentary—'Vessels of gold, silver, hārakūṭa, and genuine crystal, even when procured from laypeople, are not suitable, let alone for the Sangha's communal use or for personal use' (Cūḷavagga Aṭṭhakathā 321)—he says 'siṅgī,' and so on. 'Siṅgī' is gold. 'Sajjhu' is silver. 'Hārakūṭa' is a type of metal with the color of gold. 'Born from crystal' means a vessel made of crystal. Regarding 'even if they belong to laypeople,' the particle 'api' indicates that they are not suitable even for use as an item procured from a layperson, let alone for the Sangha's communal use or for personal use. However, for the use of a lodging, everything is suitable, whether it can be handled or not.

2866. Khuddāti yāya vāsiyā ṭhapetvā dantakaṭṭhacchedanaṃ vā ucchutacchanaṃ vā aññaṃ mahākammaṃ kātuṃ na sakkā, evarūpā khuddakā vāsi bhājanīyā. Mahattarīti yathāvuttappamāṇāya vāsiyā mahantatarā yena kenaci ākārena katavāsi garubhaṇḍaṃ. Vejjānaṃ sirāvedhanakampi ca pharasu tathā garubhaṇḍanti yojanā.

2866. 'Khuddā' (small): an adze with which, apart from cutting a tooth-stick or peeling sugarcane, no other major work can be done; such a small adze is to be apportioned. 'Mahattarī' (large): an adze larger than the aforementioned measure, an adze made in any way, is a heavy item. The interpretation is that a physician’s lancet for bloodletting and an axe are likewise heavy items.

2867. Kuṭhārīti [Pg.305] ettha pharasusadisova vinicchayo. Yā pana āvudhasaṅkhepena katā, ayaṃ anāmāsā. Kudālo antamaso caturaṅgulamattopi. Sikharanti dhanurajjuto nāmetvā dāruādīnaṃ vijjhanakakaṇṭako. Tenevāti nikhādaneneva.

2867. Regarding 'kuṭhārī' (hatchet), the determination here is the same as for 'pharasu' (axe). But one made in the category of a weapon is anāmāsa (not to be handled). A 'kudāla' (spade) is so even if only four finger-breadths in measure. 'Sikhara' is a point for piercing wood and other things, bent by a bowstring. 'Teneva' means by that very digging.

2868. Nikhādanassa bhedavantatāya taṃ vibhajitvā dassetumāha ‘‘caturassamukhaṃ doṇimukha’’nti. Doṇimukhanti doṇi viya ubhayapassena nāmitamukhaṃ. Vaṅkanti aggato nāmetvā katanikhādanaṃ. Pi-saddena ujukaṃ saṅgaṇhāti. Tattha cāti tasmiṃ nikhādane. Sadaṇḍaṃ khuddakañca nikhādanaṃ sabbaṃ garubhaṇḍanti yojanā. ‘‘Sadaṇḍaṃ khuddaka’’nti iminā visesanadvayena adaṇḍaṃ phalamattaṃ sipāṭikāya ṭhapetvā pariharaṇayoggaṃ sammajjanidaṇḍavedhanakaṃ nikhādanaṃ agarubhaṇḍaṃ, tato mahantaṃ nikhādanaṃ adaṇḍampi garubhaṇḍanti dīpeti. Yehi manussehi vihāre vāsiādīni dinnāni ca honti, te ce ghare daḍḍhe vā corehi vā vilutte ‘‘detha no, bhante, upakaraṇe puna pākatike karissāmā’’ti vadanti, dātabbā. Sace āharanti, na vāretabbā, anāharantāpi na codetabbā.

2868. Because a digging tool has different varieties, to show its division he says: 'four-sided mouth, trough-mouth.' 'Trough-mouth' means a mouth bent on both sides like a trough. 'Crooked' means a digging tool made by bending it at the tip. By the particle 'pi,' the straight one is included. 'Tattha ca' means 'in that digging tool.' The interpretation is: a digging tool with a handle, and a small one, are all heavy goods. By these two qualifiers—'with a handle' and 'small'—it is shown that a digging tool without a handle, just a blade, suitable for carrying after being placed in a sheath, or a digging tool for piercing a broom handle, is a light item; whereas a larger digging tool, even without a handle, is a heavy item. If the people who have given adzes and other tools to the monastery have their houses burned or are looted by thieves and say, 'Venerable sirs, give us the tools, we will make them serviceable again,' they should be given. If they bring them back, they should not be prevented; if they do not bring them back, they should not be pressed.

2869. ‘‘Kammārataṭṭakāracundakāranaḷakāramaṇikārapattabandhakānaṃ adhikaraṇimuṭṭhikasaṇḍāsatulādīni sabbāni lohamayaupakaraṇāni saṅghe dinnakālato paṭṭhāya garubhaṇḍāni. Tipukoṭṭakasuvaṇṇakāracammakāraupakaraṇesupi eseva nayo. Ayaṃ pana viseso – tipukoṭṭakaupakaraṇesupi tipucchedanasatthakaṃ, suvaṇṇakāraupakaraṇesu suvaṇṇacchedanasatthakaṃ, cammakāraupakaraṇesu kataparikammacammachindanakaṃ khuddakasatthanti imāni bhājanīyabhaṇḍānī’’ti (cūḷava. aṭṭha. 321) aṭṭhakathāgataṃ vinicchayekadesaṃ dassetumāha ‘‘muṭṭhika’’ntiādi[Pg.306]. Tulādikanti ettha ādi-saddena kattariādiupakaraṇaṃ saṅgaṇhāti.

2869. To illustrate a portion of the judgment found in the commentary (Cūḷavagga Aṭṭhakathā 321): 'From the time of donation to the Saṅgha, all iron tools such as anvils, hammers, tongs, and scales—used by blacksmiths, carpenters, turners, reed-workers, jewelers, and bowl-menders—are considered heavy goods. The same applies to tools used by tin-workers, goldsmiths, and leatherworkers. However, there is this distinction: among the tools of tin-workers, the tin-cutting knife; among the tools of goldsmiths, the gold-cutting knife; and among the tools of leatherworkers, the small knife for cutting prepared leather—these are considered distributable goods,' the text cites 'hammers,' and so on. Here, the term 'etc.' in 'scales, etc.' includes tools like scissors and other implements.

2870. ‘‘Nahāpitatunnakārānaṃ upakaraṇesupi ṭhapetvā mahākattariṃ, mahāsaṇḍāsaṃ, mahāpipphalakañca sabbaṃ bhājanīyaṃ. Mahākattariādīni garubhaṇḍānī’’ti (cūḷava. aṭṭha. 321) aṭṭhakathāgataṃ vinicchayaṃ dassetumāha ‘‘nhāpitakassā’’tiādi. Nhāpitakassa upakaraṇesu saṇḍāso, mahattarī kattarī ca tunnakārānañca upakaraṇesu mahattarī kattarī ca mahāpipphalakañca garubhaṇḍakanti yojanā.

2870. To explain the determination found in the commentary (Cūḷavagga Aṭṭhakathā 321): 'Among the tools of barbers and tailors, excluding large scissors, large tongs, and large blades, everything else is distributable. Large scissors, etc., are heavy goods,' the text states 'regarding the barber’s,' and so on. The interpretation is that among the barber’s tools, tongs and large scissors, and among the tailor’s tools, large scissors and a large blade, are considered heavy goods.

2871. Ettāvatā catutthagarubhaṇḍe vinicchayaṃ dassetvā idāni pañcamagarubhaṇḍe vinicchayaṃ dassetumāha ‘‘vallī’’tiādi. Vettalatādikā valli dullabhaṭṭhāne saṅghassa dinnā vā tattha saṅghassa bhūmiyaṃ jātā, rakkhitā gopitā vā aḍḍhabāhuppamāṇā garubhaṇḍaṃ hotīti yojanā. ‘‘Aḍḍhabāhūti kapparato paṭṭhāya yāva aṃsakūṭa’’nti gaṇṭhipade vuttaṃ. ‘‘Aḍḍhabāhu nāma vidatthicaturaṅgula’’ntipi vadanti. Sace sā valli saṅghakamme, cetiyakamme ca kate atirekā hoti, puggalikakammepi upanetuṃ vaṭṭati. Arakkhitā pana garubhaṇḍameva na hoti.

2871. Having thus explained the determination on the fourth heavy good, the text now presents the determination on the fifth heavy good, beginning with 'valli' (creeper). The interpretation is that a creeper like rattan, etc., given to the Saṅgha in a place where it is scarce, or one naturally grown on Saṅgha land, if protected and guarded to the length of half an arm, is considered a heavy good. As stated in the Gaṇṭhipada: 'Half an arm is from the elbow up to the shoulder joint.' Some also say 'half an arm means sixteen finger-breadths.' If such a creeper is leftover after Saṅgha or cetiya work, it may be used even for personal purposes. However, if unprotected, it is not considered a heavy good at all.

2872. Aṭṭhakathāyaṃ ‘‘suttamakacivākanāḷikerahīracammamayā rajjukā vā yottāni vā vāke ca nāḷikerahīre ca vaṭṭetvā katā ekavaṭṭā vā dvivaṭṭā vā saṅghassa dinnakālato paṭṭhāya garubhaṇḍaṃ. Suttaṃ pana avaṭṭetvā dinnaṃ, makacivākanāḷikerahīrā ca bhājanīyā’’ti (cūḷava. aṭṭha. 321) āgatavinicchayaṃ dassetumāha ‘‘suttavākādinibbattā’’tiādi. Vākādīti ādi-saddena makacivākanāḷikerahīracammānaṃ gahaṇaṃ. Nātidīghā rajjukā. Atidīghaṃ yottakaṃ.

2872. In the commentary it is said: 'Ropes or tethers made from thread, makaci-fiber, coconut-fiber, or leather, twisted once or twice, are heavy goods from the time of donation to the Saṅgha. But thread given without being twisted, and makaci-fiber and coconut-fiber are distributable.' To show the determination that has come down in the commentary, it is said: 'those produced from thread, bark-fiber, etc.' By the word 'etc.' in 'bark-fiber, etc.' is meant the inclusion of makaci-fiber, coconut-fiber, and leather. A rope is not very long. A tether is very long.

2873. Nāḷikerassa [Pg.307] hīre vā makacivāke vā vaṭṭetvā katā ekavaṭṭāpi garubhaṇḍakanti yojanā. Yehi panetāni rajjukayottādīni dinnāni honti, te attano karaṇīyena harantā na vāretabbā.

2873. The interpretation is that even a single twist made from coconut fiber or makaci-fiber is considered a heavy good. However, those who have given such ropes or tethers should not be prevented from taking them for their own purposes.

2874. Vaḍḍhakiaṅgulena aṭṭhaṅgulāyato sūcidaṇḍamatto pariṇāhato sīhaḷadīpe lekhakānaṃ lekhanisūcidaṇḍamatto saṅghassa dinno vā tatthajātako vā rakkhito gopito veḷu garubhaṇḍaṃ siyāti yojanā. ‘‘Yaṃ majjhimapurisassa kaniṭṭhaṅguliyā aggappamāṇaṃ, idaṃ sīhaḷadīpe lekhakānaṃ lekhanisūciyā pamāṇa’’nti vadanti. So ca saṅghakamme ca cetiyakamme ca kate atireko puggalikakamme dātuṃ vaṭṭati.

2874. A bamboo, eight finger-breadths long by the carpenter’s measure, and in circumference as thick as a needle-case, or as thick as a scribe’s writing stylus in Sri Lanka, if given to the Saṅgha or naturally grown there, and protected and guarded, is a heavy good. It is said: 'The measure of the tip of the little finger of an average man is the measure for a scribe’s writing stylus in Sri Lanka.' And that which is leftover after Saṅgha work or cetiya work has been done, is fit to be given for personal use.

2875. Daṇḍo ca salākā ca daṇḍasalākā, chattassa daṇḍasalākāti viggaho. Chattadaṇḍo nāma chattapiṇḍi. Chattasalākāti chattapañjarasalākā. Daṇḍoti upāhanadaṇḍako. ‘‘Daṇḍo’’ti sāmaññena vuttepi aṭṭhakathāgatesu sarūpena idhāvutto upāhanadaṇḍoyeva sāmaññavacanena pārisesato gahetabboti. Daḍḍhagehamanussā gaṇhitvā gacchantā na vāretabbā.

2875. 'Staff' and 'rib' make 'staff-and-ribs'; the analysis is 'the staff and ribs of an umbrella.' 'Umbrella staff' means the umbrella’s handle. 'Umbrella rib' refers to the ribs of the umbrella’s frame. 'Staff' means a shoe-stick. Even though 'staff' is stated generally, since the shoe-stick is not mentioned here but is mentioned in its own form in the commentaries, it alone should be understood by implication from the general term. People taking things as they go from a burnt house should not be stopped.

2876. Muñjādīsu gehacchadanārahesu tiṇesu yaṃ kiñci muṭṭhimattaṃ tiṇaṃ vā gehacchadanārahaṃ tālapaṇṇādi ekampi saṅghassa dinnaṃ vā tattha saṅghikabhūmiyaṃ jātaṃ vā garubhaṇḍaṃ siyāti yojetabbā. Tattha muṭṭhimattaṃ nāma karaḷamattaṃ. Idañca karaḷaṃ katvā chādentānaṃ chadanakaraḷavasena gahetabbaṃ. Tālapaṇṇādīti ādi-saddena nāḷikerapaṇṇādigehacchadanapaṇṇānaṃ gahaṇaṃ. Tampi muñjādi saṅghakamme ca cetiyakamme ca kate atirekaṃ puggalikakamme dātuṃ vaṭṭati. Daḍḍhagehamanussā gahetvā gacchanti, na vāretabbāti.

2876. Among grasses like muñja suitable for roofing houses, any handful of grass, or even a single roofing leaf such as a palm leaf, whether given to the Saṅgha or grown on Saṅgha land, should be construed as a heavy good. Here, 'a handful' means the size of a sheaf. This should be understood as the roofing-sheaf for those who thatch by making sheaves. 'Palm leaves, etc.'—by the word 'etc.,' coconut leaves and other leaves suitable for roofing are included. That muñja grass, etc., when it is leftover after Saṅgha work or cetiya work has been done, may be given for personal use. People taking materials from a burnt house as they go should not be prevented.

2877-8. Aṭṭhaṅgulappamāṇoti [Pg.308] dīghato aṭṭhaṅgulamatto. Keci ‘‘puthulato’’ti vadanti. Rittapotthakoti lekhāhi suññapotthako, na likhitapotthakoti vuttaṃ hoti. ‘‘Aṭṭhaṅgulappamāṇo’’ti iminā aṭṭhaṅgulato ūnappamāṇo bhājiyo, ‘‘rittapotthako’’ti iminā aṭṭhaṅgulato atirekappamāṇopi likhitapotthako bhājiyoti dasseti.

'Eight finger-breadths in measure' means about eight finger-breadths long. Some say 'in width.' 'An empty book' means a book empty of writing; that is, a book that has not been written in. By 'eight finger-breadths in measure,' it is shown that one of a measure less than eight finger-breadths is distributable. And by 'an empty book,' it is shown that a written book, even if of a measure exceeding eight finger-breadths, is distributable.

‘‘Mattikā pakatimattikā vā hotu pañcavaṇṇā vā sudhā vā sajjurasakaṅguṭṭhasilesādīsu vā yaṃ kiñci dullabhaṭṭhāne ānetvā vā dinnaṃ tatthajātakaṃ vā rakkhitagopitaṃ tālaphalapakkamattaṃ garubhaṇḍaṃ hotī’’ti (cūḷava. aṭṭha. 321) aṭṭhakathāgatavinicchayaṃ dassetumāha ‘‘mattikā’’tiādi. Pākatikā vā setagerukādipañcavaṇṇā vāpi mattikāti yojanā. Sileso nāma kabiṭṭhādisileso. Ādi-saddena sajjurasakaṅguṭṭhādīnaṃ gahaṇaṃ. Tālapakkapamāṇanti ekaṭṭhitālaphalapamāṇāpi. Tampi mattikādi saṅghakamme, cetiyakamme ca niṭṭhite atirekaṃ puggalikakamme dātuṃ vaṭṭati.

'Clay, whether it be ordinary clay or of five colors, or lime, or among things like sajjurasa resin, kaṅguṭṭha mineral, and gum, or anything else brought from a place where it is difficult to obtain, or given, or originating there, protected and guarded—if it is the size of a ripe palm fruit, it is a heavy good' (Cūḷavagga Aṭṭhakathā 321). To illustrate the determination from the commentary, the text says 'clay,' etc. The construction is: ordinary clay or even clay of the five colors such as white and red ochre. 'Gum' means gum from the wood-apple tree, etc. By the word 'etc.,' sajjurasa resin, kaṅguṭṭha mineral, and so on are included. 'The size of a ripe palm fruit' means the size of a single-stoned palm fruit. That clay, etc., when it is leftover after Saṅgha work and cetiya work are finished, may be given for personal use.

2879-80. ‘‘Veḷuādika’’nti padacchedo. Rakkhitaṃ gopitaṃ vāpi gaṇhatā samakaṃ vā atirekaṃ vā thāvaraṃ antamaso taṃagghanakaṃ vālikameva vā datvā gahetabbanti yojanā.

'Veḷuādikaṃ'—this is the word division. The interpretation is: when taking something that is protected or guarded, one should take it only after giving immovable property of equal or greater value, or at the very least, even sand of that value.

Aṭṭhakathāyaṃ pana ‘‘rakkhitagopitaṃ veḷuṃ gaṇhantena samakaṃ vā atirekaṃ vā thāvaraṃ antamaso taṃagghanakavālikāyapi phātikammaṃ katvā gahetabbo. Phātikammaṃ akatvā gaṇhantena tattheva vaḷañjetabbo, gamanakāle saṅghike āvāse ṭhapetvā gantabbaṃ. Asatiyā gahetvā gatena [Pg.309] pana pahiṇitvā dātabbo. Desantaragatena sampattavihāre saṅghikāvāse ṭhapetabbo’’ti (cūḷava. aṭṭha. 321) veḷumhiyeva ayaṃ vinicchayo vutto, idha pana ‘‘valliveḷādikaṃ kiñcī’’ti valliādīnampi sāmaññena vuttattā taṃ upalakkhaṇamattaṃ valliādīsupi yathārahaṃ labbhatīti veditabbaṃ.

In the commentary, however, it is stated: 'One who is taking bamboo that has been protected and guarded should take it only after making a compensatory exchange by giving immovable property of equal or greater value, or at the very least, even sand of that value. One who takes it without making a compensatory exchange must use it right there. When departing, one should leave it in the Saṅgha’s dwelling and then go. If it was taken unmindfully, it must be sent back and given. If one has gone to another region, it should be left in the Saṅgha’s dwelling in the monastery one has arrived at.' (Cūḷavagga Aṭṭhakathā 321). This ruling is stated specifically about bamboo, but here, since it is stated generally as 'any vine, bamboo, etc.,' it should be understood that this is merely an example and that the ruling applies appropriately to vines and other such things as well.

2881. Añjananti silāmayo. Evaṃ haritālamanosilāpi.

2881. 'Añjana' means that which is mineral. Likewise, haritāla and manosilā are also mineral.

2882. Dārubhaṇḍe ayaṃ vinicchayo – pariṇāhato yathāvutta sūcidaṇḍappamāṇako aṭṭhaṅguladīgho yo koci dārubhaṇḍako dārudullabhaṭṭhāne saṅghassa dinno vā tatthajātako vā rakkhitagopito garubhaṇḍaṃ hotīti yojanā.

2882. Regarding wooden goods, this is the ruling: Any wooden item that is in circumference of the size of a needle-case, and eight fingerbreadths long, whether given to the Sangha or originating there, if protected and guarded in a place where wood is scarce, is considered heavy goods. This is the interpretation.

2883. Evaṃ kurundaṭṭhakathāya āgatavinicchayaṃ dassetvā mahāaṭṭhakathāya (cūḷava. aṭṭha. 321) āgataṃ dassetumāha ‘‘mahāaṭṭhakathāya’’ntiādi. Tattha āsandikasattaṅgā vuttalakkhaṇāva. ‘‘Bhaddapīṭha’’nti vettamayaṃ pīṭhaṃ vuccati. Pīṭhikāti pilotikābaddhapīṭhameva.

2883. Having shown the ruling that comes in the Kurundī Aṭṭhakathā, to show what comes in the Mahā Aṭṭhakathā (Cūḷavagga Aṭṭhakathā 321), he says, “in the Mahā Aṭṭhakathā,” etc. There, a seven-limbed āsandī has the characteristics described above. “Bhaddapīṭha” means a seat made of cane. “Pīṭhikā” means just a seat bound with rags.

2884. Eḷakapādapīṭhaṃ nāma dārupaṭṭikāya upari pāde ṭhapetvā bhojanapallaṅkaṃ viya katapīṭhaṃ vuccati. ‘‘Āmalakavaṭṭakapīṭha’’nti etassa ‘‘āmaṇḍakavaṭṭaka’’nti pariyāyo, tasmā ubhayenāpi āmalakākārena yojitaṃ bahupādakapīṭhaṃ vuccati. Kesuci potthakesu ‘‘tathāmaṇḍakapīṭhaka’’nti pāṭho. Gāthābandhavasena maṇḍaka-saddapayogo. Kocchaṃ bhūtagāmavagge catutthasikkhāpade vuttasarūpaṃ. Palālapīṭhanti nipajjanatthāya katā palālabhisi, iminā kadalipattādimayapīṭhampi upalakkhaṇato dassitaṃ. Yathāha – ‘‘palālapīṭhena cettha kadalipattādipīṭhānipi saṅgahitānī’’ti (cūḷava. aṭṭha. 321). Dhovane [Pg.310] phalakanti cīvaradhovanaphalakaṃ, dhovanādisaddānaṃ viyettha vibhattialopo. Imesu tāva yaṃ kiñci khuddakaṃ vā hotu mahantaṃ vā, saṅghassa dinnaṃ garubhaṇḍaṃ hoti. Byagghacammaonaddhampi vāḷarūpaparikkhittaṃ ratanaparisibbitaṃ kocchaṃ garubhaṇḍameva.

2884. An “eḷakapādapīṭha” is called a footstool made with wooden slats, resembling a dining couch. “Āmalakavaṭṭakapīṭha” is also called “āmaṇḍakavaṭṭaka”; therefore, both mean a multi-legged seat fashioned in the shape of a myrobalan fruit. In some books, the reading is “tathāmaṇḍakapīṭhaka.” The term “maṇḍaka” is used for metrical reasons. “Koccha” is as described in the fourth training rule of the Bhūtagāma section. A “palālapīṭha” is a straw mat made for lying down; by this, seats made of banana leaves, etc., are also shown by implication. As it is said: “Here, by ‘straw seat’ are included seats of banana leaves, etc.” (Cūḷavagga Aṭṭhakathā 321). A “phalaka” for washing is a washing board for robes, where the case endings of words like “dhovana” (washing) are elided here. Among these, whatever is given to the Sangha, whether small or large, is a heavy article. Even a cushion covered with tiger skin, surrounded by animal figures, and inlaid with jewels, is a heavy article.

2885. Bhaṇḍikāti daṇḍakaṭṭhacchedanabhaṇḍikā. Muggaroti daṇḍamuggaro. Daṇḍamuggaro nāma yena rajitacīvaraṃ pothenti. Vatthaghaṭṭanamuggaroti cīvaraghaṭṭanamuggaro, yena anuvātādiṃ ghaṭṭenti. Ambaṇanti phalakehi pokkharaṇisadisaṃ katapānīyabhājanaṃ. Mañjūsā nāma doṇipeḷā. Nāvā poto. Rajanadoṇikā nāma yattha cīvaraṃ rajanti, pakkarajanaṃ vā ākiranti.

2885. “Bhaṇḍikā” means a bundle of sticks or wood for cutting. “Muggara” refers to a club or mallet. “Daṇḍamuggara” is the mallet used for beating dyed robes. “Vatthaghaṭṭanamuggara” is the mallet for striking cloth, used to beat cloth during the dyeing process, or to smooth it. “Ambaṇa” is a water vessel made of planks, resembling a lotus pond. “Mañjūsā” refers to a trough-like box or chest. “Nāvā” is a boat or ship. “Rajanadoṇikā” is the trough in which robes are dyed, or where prepared dye is scattered.

2886. Uḷuṅkoti nāḷikeraphalakaṭāhādimayo uḷuṅko. Ubhayaṃ pidhānasamako samuggo. ‘‘Khuddako parividhano karaṇḍa’’nti vadanti. Karaṇḍo ca pādagaṇhanakato atirekappamāṇo idha adhippeto. Kaṭacchūti dabbi. Ādi-saddena pānīyasarāvapānīyasaṅkhādīnaṃ gahaṇaṃ.

2886. “Uḷuṅka” is a bowl or scoop made from coconut shells and the like. A `samugga` is a container with a matching lid. They call it a “small container, a basket.” Here, a `karaṇḍa` is understood to be one of a size exceeding that of a foot-mat. A `kaṭacchu` is a ladle. By the word “etc.”, water trays, water conches, and so forth are included.

2887. Gehasambhāranti gehopakaraṇaṃ. Thambhatulāsopānaphalakādi dārumayaṃ, pāsāṇamayampi imināva gahitaṃ. Kappiyacammanti ‘‘eḷakājamigāna’’ntiādinā (vi. vi. 2650) heṭṭhā dassitaṃ kappiyacammaṃ. Tabbipariyāyaṃ akappiyaṃ. Abhājiyaṃ garubhaṇḍattā. Bhūmattharaṇaṃ katvā paribhuñjituṃ vaṭṭati.

2887. “Household goods” refers to household equipment. This includes wooden items like pillars, beams, staircases, and planks; stone items are also included by this. “Permitted leather” refers to permitted leather, such as that from goats, deer, etc., as shown below (Vin.vi.2650). “Non-permitted” is the opposite of that. It is not shareable because it is heavy property. It is suitable to be used as a ground covering after spreading it out.

2888. Aṭṭhakathāyaṃ ‘‘eḷakacammaṃ pana paccattharaṇagatikameva hoti, tampi garubhaṇḍamevā’’ti (cūḷava. aṭṭha. 321) vuttattā āha ‘‘eḷacammaṃ garuṃ vutta’’nti. Kurundiyaṃ pana ‘‘sabbaṃ mañcappamāṇaṃ cammaṃ garubhaṇḍa’’nti (cūḷava. aṭṭha. 321) [Pg.311] vuttaṃ. Ettha ca ‘‘paccattharaṇagatikamevā’’ti iminā mañcapīṭhepi attharituṃ vaṭṭatīti dīpeti. ‘‘Pāvārādipaccattharaṇampi garubhaṇḍa’’nti eke, ‘‘no’’ti apare, vīmaṃsitvā gahetabbaṃ. Mañcappamāṇanti ca pamāṇayuttaṃ mañcaṃ. Pamāṇayuttamañco nāma yassa dīghaso nava vidatthiyo tiriyañca tadupaḍḍhaṃ. Uddhaṃ mukhamassāti udukkhalaṃ. Ādi-saddena musalaṃ, suppaṃ, nisadaṃ, nisadapoto, pāsāṇadoṇi, pāsāṇakaṭāhañca saṅgahitaṃ. Pesakārādīti ādi-saddena cammakārādīnaṃ gahaṇaṃ. Turivemādi pesakārabhaṇḍañca bhastādi cammakārabhaṇḍañca kasibhaṇḍañca yuganaṅgalādi saṅghikaṃ saṅghasantakaṃ garubhaṇḍanti yojanā.

2888. In the commentary, it is said, “A ram's hide is only suitable as a spread, and it is also considered heavy goods.” Therefore, it is stated, “The ram's hide is declared heavy.” However, in the Kurundiya, it is said, “All hides the size of a bed are heavy goods.” Here, the phrase “only suitable as a spread” indicates that it can also be laid out on beds and chairs. Some say, “Even spreads like pāvāra are heavy goods,” while others say, “No.” This should be carefully considered and accepted. “Bed-sized” refers to a bed of proper dimensions. A bed of proper dimensions is one that is nine spans long and half that in width. “Uddhaṃ mukham assa” (its mouth is upward) refers to a mortar. The term “etc.” includes a pestle, a winnowing basket, a sitting mat, a small sitting mat, a stone trough, and a stone bowl. “Pesakārādi” (weavers, etc.) includes, by the term “etc.,” leatherworkers, etc. The tools of weavers like looms, the tools of leatherworkers like bellows, and farming tools like yokes and plows—all these, belonging to the Sangha, are considered Sangha property and heavy goods.

2889. ‘‘Tathevā’’ti iminā ‘‘saṅghika’’nti idaṃ paccāmasati. Ādhārakoti pattādhāro. Tālavaṇṭanti tālavaṇṭehi kataṃ. Veḷudantavilīvehi vā morapiñchehi vā cammavikatīhi vā katampi taṃsadisaṃ ‘‘tālavaṇṭa’’nteva vuccati. Vaṭṭavidhūpanānaṃ tālavaṇṭeyeva antogadhattā ‘‘bījanī’’ti caturassavidhūpanañca ketakapārohakuntālapaṇṇādimayadantamayavisāṇamayadaṇḍakamakasabījanī ca vuccati. Pacchi pākaṭāyeva. Pacchito khuddako tālapaṇṇādimayo bhājanaviseso caṅkoṭakaṃ. Sabbā sammajjanīti nāḷikerahīrādīhi baddhā yaṭṭhisammajjanī, muṭṭhisammajjanīti duvidhā pariveṇaṅgaṇādisammajjanī ca tatheva duvidhā khajjūrināḷikerapaṇṇādīhi baddhā gehasammajjanī cāti sabbāpi sammajjanī garubhaṇḍaṃ hoti.

2889. `Just so`—with this, `belonging to the Sangha` is referred back to. `Support` means a bowl stand. `Palm-leaf fan` refers to one made of palm leaves. Even if made with bamboo splints, peacock feathers, or leather cuttings, anything similar to that is called a `palm-leaf fan`. Since the palm-leaf fan is included among round fans, the term `bījanī` is also used for the four-sided fan and for handle-fans made of ketaka shoots, palm leaves, ivory, horn, and so forth. The basket is well-known. A `caṅkoṭaka` is a small container, smaller than a basket, made of palm leaves or similar materials. All brooms—the stick broom tied with coconut husk fibers and so forth, and the fist broom—these two types are for sweeping monastery grounds and courtyards; and similarly, the two types of household brooms tied with date palm or coconut leaves and so forth—all these brooms are considered heavy goods.

2890. Cakkayuttakayānanti hatthavaṭṭakasakaṭādiyuttayānañca.

2890. `Vehicle with wheels` refers to vehicles yoked to hand-pulled carts, bullock carts, and the like.

2891. Chattanti paṇṇakilañjasetacchattavasena tividhaṃ chattaṃ. Muṭṭhipaṇṇanti tālapaṇṇaṃ sandhāya vuttaṃ. Visāṇabhājanañca tumbabhājanañcāti [Pg.312] viggaho, ekadesasarūpekaseso, gāthābandhavasena niggahitāgamo ca. Visāṇamayaṃ, bhājanaṃ tumbamayaṃ bhājanañcāti attho. Idha ‘‘pādagaṇhanakato atirittappamāṇa’’nti seso. Araṇī araṇisahitaṃ. Ādi-saddena āmalakatumbaṃ anuññātavāsiyā daṇḍañca saṅgaṇhāti. Lahu agarubhaṇḍaṃ, bhājanīyanti attho. Pādagaṇhanakato atirittappamāṇaṃ garubhaṇḍaṃ.

2891. `Umbrella` is of three kinds: leaf, mat, and white umbrella. `Muṭṭhipaṇṇa` refers to a palm leaf. `Visāṇabhājanañca tumbabhājanañcā` is an analysis (viggaha) of the compound, indicating a partial single remainder of similar form, and the insertion of the nasal sound due to metrical requirements. The meaning is: a vessel made of horn, and a vessel made of gourd. Here, `the remainder` refers to `exceeding the measure of a foot-mat`. `Araṇī` means the fire-drill with its block. The term `etc.` includes the myrobalan gourd and the handle of the permitted adze. `Light` means goods that are not heavy, i.e., distributable. Anything exceeding the measure of a foot-mat is a heavy good.

2892. Visāṇanti govisāṇādi yaṃ kiñci visāṇaṃ. Atacchitaṃ yathāgatameva bhājanīyaṃ. Aniṭṭhitaṃ mañcapādādi yaṃ kiñci bhājanīyanti yojanā. Yathāha – ‘‘mañcapādo mañcaaṭanī pīṭhapādo pīṭhaaṭanī vāsipharasuādīnaṃ daṇḍoti etesu yaṃ kiñci vippakatatacchanakammaṃ aniṭṭhitameva bhājanīyaṃ, tacchitamaṭṭhaṃ pana garubhaṇḍaṃ hotī’’ti (cūḷava. aṭṭha. 321).

2892. `Horn` means any horn, such as a cow's horn. `Unworked` means that which is distributable just as it came. The explanation is that `unfinished` refers to anything, such as a bed leg, that is distributable. As it is said: `A bed leg, a bed rail, a chair leg, a chair rail, the handle of an adze, axe, and so forth—among these, anything whose carving work is incomplete is considered unfinished and distributable; but if it is carved and polished, it becomes a heavy item` (Cūḷavagga Aṭṭhakathā 321).

2893. Niṭṭhito tacchito vāpīti tacchitaniṭṭhitopi. Vidhoti kāyabandhane anuññātavidho. Hiṅgukaraṇḍakoti hiṅgumayo vā tadādhāro vā karaṇḍako. Añjanīti añjananāḷikā ca añjanakaraṇḍako ca. Salākāyoti añjanisalākā. Udapuñchanīti hatthidantavisāṇādimayā udakapuñchanī. Idaṃ sabbaṃ bhājanīyameva.

2893. `Finished or carved` means even if it is carved and finished. `Vidho` refers to the permitted waistband. `Hiṅgukaraṇḍaka` means a container made of asafoetida or one that holds it. `Añjanī` refers to both the collyrium tube and the collyrium box. `Salākā` refers to the collyrium stick. `Udapuñchanī` is a water wiper made of materials such as elephant tusk or horn. All these are distributable.

2894. Paribhogārahanti manussānaṃ upabhogaparibhogayoggaṃ. Kulālabhaṇḍanti ghaṭapiṭharādikumbhakārabhaṇḍampi. Pattaṅgārakaṭāhanti pattakaṭāhaṃ, aṅgārakaṭāhañca. Dhūmadānaṃ nāḷikā. Kapallikāti dīpakapallikā.

2894. `Paribhogāraha` means suitable for the use and enjoyment of people. `Kulālabhaṇḍa` refers to potter's ware such as pots, pans, and other earthenware. `Pattaṅgārakaṭāha` means a bowl for food and a charcoal brazier. `Dhūmadāna` is a tube for fumigation. `Kapallikā` is a lamp bowl.

2895. Thupikāti pāsādādithupikā. Dīparukkhoti padīpādhāro. Cayanacchadaniṭṭhakāti pākāracetiyādīnaṃ cayaniṭṭhakā [Pg.313] ca gehādīnaṃ chadaniṭṭhakā ca. Sabbampīti yathāvuttaṃ sabbampi anavasesaṃ parikkhāraṃ.

2895. `A pinnacle` refers to the pinnacles of palaces and the like. `A lamp tree` means a lamp stand. `Bricks for construction and roofing` refers to construction bricks for walls, shrines, and the like, and roofing bricks for houses and the like. `All` means all the aforementioned requisites, without exception.

2896. Kañcanakoti sarako. Ghaṭakoti pādagaṇhanakato anatirittappamāṇo ghaṭako. ‘‘Yathā ca mattikābhaṇḍe, evaṃ lohabhaṇḍepi kuṇḍikā bhājanīyakoṭṭhāsameva bhajatī’’ti (cūḷava. aṭṭha. 321) aṭṭhakathānayaṃ saṅgahetumāha ‘‘lohabhaṇḍepi kuṇḍikāpi ca bhājiyā’’ti.

2896. `Kañcanaka` means a `saraka` (small golden vessel). A `ghaṭaka` (small pot) is one whose measure does not exceed that of a foot-mat. To summarize the commentary's method, it is said: `Just as with earthenware, so too with metalware, a small pot (kuṇḍikā) belongs to the category of consumable/distributable items` (Cūḷavagga Aṭṭhakathā 321), and thus `even with metalware, a small pot is also consumable/distributable`.

2897. Garu nāma pacchimaṃ garubhaṇḍattayaṃ. Thāvaraṃ nāma purimadvayaṃ. Saṅghassāti saṅghena. Parivattetvāti puggalikādīhi tādisehi tehi parivattetvā. Tatrāyaṃ parivattananayo (cūḷava. aṭṭha. 321) – saṅghassa nāḷikerārāmo dūre hoti, kappiyakārakā taṃ bahutaraṃ khādanti, tato sakaṭavetanaṃ datvā appameva āharanti, aññesaṃ pana tassa ārāmassa avidūragāmavāsīnaṃ manussānaṃ vihārassa samīpe ārāmo hoti, te saṅghaṃ upasaṅkamitvā sakena ārāmena taṃ ārāmaṃ yācanti, saṅghena ‘‘ruccati saṅghassā’’ti apaloketvā sampaṭicchitabbo. Sacepi bhikkhūnaṃ rukkhasahassaṃ hoti, manussānaṃ pañcasatāni, ‘‘nanu tumhākaṃ ārāmo khuddako’’ti na vattabbaṃ. Kiñcāpi hi ayaṃ khuddako, atha kho itarato bahutaraṃ āyaṃ deti. Sacepi samakameva deti, evampi icchiticchitakkhaṇe paribhuñjituṃ sakkāti gahetabbameva.

2897. `Garu` refers to the last three types of heavy goods. `Thāvara` refers to the first two types. `Of the Sangha` means `by the Sangha`. `Having exchanged` means having exchanged it with individuals or with things of a similar kind. Here is the method of exchange (Cūḷavagga Aṭṭhakathā 321): If the Sangha's coconut grove is far away, and the lay attendants consume most of it, so that after paying cartage fees, only a little is brought back; and if there is a grove near the monastery belonging to villagers living not far from that grove, they may approach the Sangha and request that grove in exchange for their own. The Sangha, after seeking approval with `Does this meet with the Sangha’s approval?`, should accept it. Even if the monks have a thousand trees and the people only five hundred, one should not say, `But your grove is small.` For though it may be small, it yields much more revenue than the other. Even if it yields the same, since it can be used whenever desired, it should still be accepted.

Sace pana manussānaṃ bahutarā rukkhā honti, ‘‘nanu tumhākaṃ bahutarā rukkhā’’ti vattabbaṃ. Sace ‘‘atirekaṃ amhākaṃ puññaṃ hotu, saṅghassa demā’’ti vadanti, jānāpetvā sampaṭicchituṃ vaṭṭati. Bhikkhūnaṃ rukkhā phaladhārino, manussānaṃ rukkhā na tāva phalaṃ gaṇhanti. Kiñcāpi na gaṇhanti, na [Pg.314] cirasseva gaṇhissantīti sampaṭicchitabbameva. Manussānaṃ rukkhā phaladhārino, bhikkhūnaṃ na tāva phalaṃ gaṇhanti. ‘‘Nanu tumhākaṃ rukkhā phaladhārino’’ti vattabbaṃ. Sace ‘‘gaṇhatha, bhante, amhākaṃ puññaṃ bhavissatī’’ti vadanti, jānāpetvā sampaṭicchituṃ vaṭṭati. Evaṃ ārāmena ārāmo parivattetabbo. Eteneva nayena ārāmavatthupi vihāropi vihāravatthupi ārāmena parivattetabbaṃ. Ārāmavatthunā ca mahantena vā khuddakena vā ārāmaārāmavatthuvihāravihāravatthūni.

But if the people have more trees, they should be told, `Surely, you have more trees?` If they say, `Let our merit increase, we will give them to the Saṅgha,` it is proper to accept after informing them. If the monks' trees bear fruit, while the people's trees do not yet bear fruit, then even though they do not yet bear fruit, they will bear fruit soon—so they should be accepted. If the people's trees bear fruit, while the monks' trees do not yet bear fruit, they should be told, `Surely, your trees bear fruit?` If they say, `Venerable Sirs, take them, it will be for our merit,` it is proper to accept after informing them. In this way, one grove should be exchanged for another grove. By this same method, grove land, a dwelling, or dwelling land can be exchanged for a grove. And by grove land, whether large or small, groves, grove land, dwellings, or dwelling land can be exchanged.

Kathaṃ vihārena vihāro parivattetabbo? Saṅghassa antogāme gehaṃ hoti, manussānaṃ vihāramajjhe pāsādo, ubhopi agghena samakā, sace manussā tena pāsādena taṃ gehaṃ yācanti, sampaṭicchituṃ vaṭṭati. Bhikkhūnaṃ ce mahagghataraṃ gehaṃ hoti, ‘‘mahagghataraṃ amhākaṃ geha’’nti vutte ca ‘‘kiñcāpi mahagghataraṃ, pabbajitānaṃ pana asāruppaṃ, na sakkā tattha pabbajitehi vasituṃ, idaṃ pana sāruppaṃ, gaṇhathā’’ti vadanti, evampi sampaṭicchituṃ vaṭṭati. Sace pana manussānaṃ mahagghaṃ hoti, ‘‘nanu tumhākaṃ gehaṃ mahaggha’’nti vattabbaṃ. ‘‘Hotu, bhante, amhākaṃ puññaṃ bhavissati, gaṇhathā’’ti vutte pana sampaṭicchituṃ vaṭṭati. Evaṃ vihārena vihāro parivattetabbo. Eteneva nayena vihāravatthupi ārāmopi ārāmavatthupi vihārena parivattetabbaṃ. Vihāravatthunā ca mahagghena vā appagghena vā vihāravihāravatthuārāmaārāmavatthūni. Evaṃ tāva thāvarena thāvaraparivattanaṃ veditabbaṃ.

How should one dwelling be exchanged for another? If the Sangha has a building within the village and laypeople have a mansion in the middle of the monastery, and both are of equal value, it is proper to accept if the laypeople request that building in exchange for the mansion. If the monks have a more valuable building, and when it is said, `Our building is more valuable,` they say, `Although it is more valuable, it is unsuitable for renunciants; it is not possible for renunciants to live there, but this is suitable; take it,` even then it is proper to accept. But if the laypeople's is more valuable, it should be said, `Isn't your building more valuable?` If they say, `Let it be, venerable sirs, it will be for our merit; take it,` then it is proper to accept. In this way, one dwelling should be exchanged for another. By this same method, dwelling land, a grove, or grove land can be exchanged for a dwelling. And by dwelling land, whether more valuable or less, dwellings, dwelling land, groves, or grove land can be exchanged. Thus far, the exchange of immovable things should be understood.

Garubhaṇḍena garubhaṇḍaparivattane pana mañcapīṭhaṃ mahantaṃ vā hotu khuddakaṃ vā, antamaso caturaṅgulapādakaṃ gāmadārakehi paṃsvāgārakesu kīḷantehi katampi saṅghassa dinnakālato paṭṭhāya garubhaṇḍaṃ hoti. Sacepi rājarājamahāmattādayo ekappahāreneva mañcasataṃ vā mañcasahassaṃ vā [Pg.315] denti, sabbe kappiyamañcā sampaṭicchitabbā, sampaṭicchitvā vuḍḍhapaṭipāṭiyā ‘‘saṅghikaparibhogena paribhuñjathā’’ti dātabbā, puggalikavasena na dātabbā. Atirekamañce bhaṇḍāgārādīsu paññapetvā pattacīvaraṃ nikkhipitumpi vaṭṭati.

Regarding the exchange of heavy goods for heavy goods, whether a bed or bench is large or small—even one with four-finger-width legs made by village children playing in sand houses—once given to the Sangha, it becomes a heavy good from that moment. Even if kings, chief ministers, and so forth donate a hundred or a thousand beds at once, all allowable beds should be accepted. After acceptance, they should be distributed in order of seniority with the instruction, `Use them for communal use by the Sangha,` and not given for individual use. It is also permissible to arrange any excess beds in storerooms and similar places and to place bowls and robes on them.

Bahisīmāya ‘‘saṅghassa demā’’ti dinnamañco saṅghattherassa vasanaṭṭhāne dātabbo. Tattha ce bahū mañcā honti, mañcena kammaṃ natthi, yassa vasanaṭṭhāne kammaṃ atthi, tattha ‘‘saṅghikaparibhogena paribhuñjathā’’ti dātabbo. Mahagghena satagghanakena, sahassagghanakena vā mañcena aññaṃ mañcasataṃ labhati, parivattetvā gahetabbaṃ. Na kevalaṃ mañcena mañcoyeva, ārāmaārāmavatthuvihāravihāravatthupīṭhabhisibimbohanānipi parivattetuṃ vaṭṭanti. Esa nayo pīṭhabhisibimbohanesupi etesu hi kappiyākappiyaṃ vuttanayameva. Tattha akappiyaṃ na paribhuñjitabbaṃ, kappiyaṃ saṅghikaparibhogena paribhuñjitabbaṃ. Akappiyaṃ vā mahagghaṃ kappiyaṃ vā parivattetvā vuttavatthūni gahetabbāni, agarubhaṇḍupagaṃ pana bhisibimbohanaṃ nāma natthīti.

Outside the boundary, a bed given 'to the Sangha' should be given to the dwelling of the Sangha elder. If there are many beds there and there is no need for another bed, it should be given where there is a need for it, with the instruction, 'Use this for the Sangha's communal use.' If with a valuable bed worth a hundred or a thousand one can get a hundred other beds, it should be exchanged and taken. Not only may a bed be exchanged for a bed, but it is also permissible to exchange it for a monastery, monastery grounds, a dwelling, dwelling grounds, a seat, a cushion, or a pillow. This same principle applies to seats, cushions, and pillows. Regarding these, what is allowable and unallowable is as has been stated. What is unallowable should not be used; what is allowable should be used for the Sangha's communal use. An unallowable item, or a valuable allowable item, should be exchanged, and the aforementioned items should be acquired. However, there is no such thing as a cushion or pillow that is not considered a heavy article.

2898. Bhikkhu adhotena pādena, allapādena vā senāsanaṃ nakkameti sambandho. Sayanti ettha, āsanti cāti sayanāsanaṃ, parikammakatabhūmattharaṇādi. Allapādena vāti yena akkantaṭṭhāne udakaṃ paññāyati, evarūpena tintapādena. Yathāha – ‘‘allehi pādehīti yehi akkantaṭṭhāne udakaṃ paññāyati, evarūpehi pādehi paribhaṇḍakatabhūmi vā senāsanaṃ vā na akkamitabbaṃ. Sace pana udakasinehamattameva paññāyati, na udakaṃ, vaṭṭatī’’ti (cūḷava. aṭṭha. 324). Saupāhanoti ettha ‘‘dhotapādaka’’nti vattabbaṃ. Pāde paṭimukkāhi upāhanāhi saupāhano bhikkhu dhotapādakaṃ dhotapādehi akkamitabbaṭṭhānaṃ tatheva na akkameti yojanā.

2898. A monk should not tread on a dwelling with unwashed feet or wet feet—this is the connection. 'Sayanāsana' (dwelling) refers to places for lying down or sitting, such as prepared ground, coverings, and so on. 'With wet feet' means with feet so wet that water is visible at the spot where they are placed, as stated: 'With wet feet—that is, with feet so wet that water is visible at the spot where they are placed—one should not tread on prepared ground or a dwelling. But if only moisture is visible, not actual water, it is allowable' (Cūḷavagga Aṭṭhakathā 324). Here, 'with footwear' should be understood in relation to 'a place for washed feet'. The explanation is: a monk with footwear on his feet should not tread on a place for washed feet—that is, a place that should be trodden with washed feet—in that same way.

2899. Parikammakatāyāti [Pg.316] sudhādiparikammakatāya. Niṭṭhubhantassāti kheḷaṃ pātentassa. Parikammakataṃ bhittinti setabhittiṃ vā cittakammakataṃ vā bhittiṃ. Na kevalañca bhittimeva, dvārampi vātapānampi apassenaphalakampi pāsāṇatthambhampi rukkhatthambhampi cīvarena vā kenaci vā appaṭicchādetvā apassayituṃ na labhatiyeva. ‘‘Dvāravātapānādayo pana aparikammakatāpi apaṭicchādetvā na apassayitabbā’’ti gaṇṭhipade vuttaṃ.

2899. 'Parikammakatāya' means prepared with plaster and the like. 'Niṭṭhubhantassa' refers to one who is causing saliva to fall. 'Parikammakataṃ bhitti' means a wall prepared with whitewash or a painted wall. Not only a wall, but also a door, a window, a leaning-board, a stone pillar, or a wooden pillar—one is not permitted to lean against them without covering them with a robe or something else. 'However, doors, windows, and the like, even if unprepared, should not be leaned against without covering them,' as stated in the Gaṇṭhipada.

2901. Niddāyato tassa koci sarīrāvayavo paccattharaṇe saṅkuṭite sahasā yadi mañcaṃ phusati, dukkaṭanti yojanā.

2901. If any part of the body of one who is sleeping suddenly touches the bed because the bedding is crumpled, it is a dukkaṭa offense—this is the connection.

2902. Lomesu mañcaṃ phusantesu. Hatthapādānaṃ talena akkamituṃ vaṭṭatīti yojanā. Mañcapīṭhaṃ nīharantassa kāye paṭihaññati, anāpatti.

2902. When the hairs touch the bed. It is permissible to step on it with the palms of the hands and the soles of the feet—this is the connection. If one's body is struck while removing a bed or bench, there is no offense.

‘‘Dāyakehi ‘kāyena phusitvā yathāsukhaṃ paribhuñjathā’ti dinnasenāsanaṃ, mañcapīṭhādiñca dāyakena vuttaniyāmena paribhuñjantassa doso natthī’’ti mātikaṭṭhakathāya sīhaḷagaṇṭhipade vuttattā tathā paribhuñjantassa anāpatti. ‘‘Imaṃ mañcapīṭhādiṃ saṅghassa dammī’’ti vutte garubhaṇḍaṃ hoti, na bhājetabbaṃ saṅghassa parāmaṭṭhattā. ‘‘Imaṃ mañcapīṭhādiṃ bhadantānaṃ vassaggena gaṇhituṃ dammī’’ti vutte satipi garubhaṇḍabhāve kappiyavatthuṃ bhājetvā gaṇhituṃ vaṭṭati, akappiyabhaṇḍameva bhājetvā gahetuṃ na labbhati. ‘‘Imaṃ mañcapīṭhaṃ vassaggena gahetuṃ saṅghassa dammī’’ti vutte vassaggena bhājetvā gahetabbaṃ vassaggena bhājanaṃ paṭhamaṃ vatvā pacchā saṅghassa parāmaṭṭhattā. ‘‘Saṅghassa imaṃ mañcapīṭhaṃ vassaggena gaṇhituṃ dammī’’ti vutte pana garubhaṇḍaṃ hoti paṭhamaṃ saṅghassa parāmaṭṭhattāti [Pg.317] ayampi viseso mātikaṭṭhakathā gaṇṭhipadeyeva vutto.

Since it is stated in the Sīhaḷa Gaṇṭhipada of the Mātikaṭṭhakathā that 'there is no fault for one who uses a lodging, bed, bench, and so forth, given by donors with the words, "Touch it with your body and use it as you please," in the manner stated by the donor,' there is no offense. If it is said, 'I give this bed, bench, and so forth, to the Sangha,' it becomes a heavy article; it should not be divided, as it has been designated for the Sangha. If it is said, 'I give this bed, bench, and so forth, to the venerable ones to be taken by seniority of rains-residence,' then, even though it is a heavy article, it is permissible to divide an allowable object and take it; it is only an unallowable article that cannot be divided and taken. If it is said, 'I give this bed or bench to the Sangha to be taken by seniority of rains-residence,' it should be divided by seniority of rains-residence and taken, because the division by seniority of rains-residence was stated first, and afterwards it was designated for the Sangha. But if it is said, 'To the Sangha, I give this bed or bench to be taken by seniority of rains-residence,' it becomes a heavy article, since it was first designated for the Sangha. This distinction is also stated in the Mātikaṭṭhakathā Gaṇṭhipada itself.

2903-4. Uddesabhattavinicchayekadesaṃ dassetumāha ‘‘sahassagghanako’’tiādi. Sahassagghanako sacīvaro piṇḍapāto avassikaṃ bhikkhuṃ patto, tasmiṃ vihāre ca ‘‘evarūpo piṇḍapāto avassikaṃ bhikkhuṃ patto’’ti likhitvā ṭhapitopi ca hoti, tato saṭṭhivassānamaccaye tādiso sahassagghanako sacīvaro koci piṇḍapāto sace uppanno hoti, taṃ piṇḍapātaṃ budho vinicchayakusalo bhikkhu avassikaṭṭhitikāya adatvā saṭṭhivassikaṭṭhitikāya dadeyyāti yojanā.

2903-4. To show a part of the determination regarding allocated food, he says, 'A meal worth a thousand...' A meal worth a thousand, including robes, has come to a monk who has not observed the rains-residence. And in that monastery, it is also written and kept: 'Such a meal has come to a monk who has not observed the rains-residence.' After the passing of sixty years, if such a meal worth a thousand, including robes, should arise, a wise monk skilled in judgment should give that meal to one established as having observed sixty rains-residences, not giving it to one established as not having observed the rains-residence—this is the connection.

2905. Uddesabhattaṃ bhuñjitvāti upasampannakāle attano vassaggena pattaṃ uddesabhattaṃ paribhuñjitvā. Jāto ce sāmaṇerakoti sikkhāpaccakkhānādivasena sace sāmaṇero jāto. Tanti upasampannakāle gahitaṃ tadeva uddesabhattaṃ. Sāmaṇerassa pāḷiyāti sāmaṇerapaṭipāṭiyā attano pattaṃ pacchā gahetuṃ labhati.

2905. 'Having eaten the designated meal' means having partaken of the designated meal received according to one's seniority of rains-residence at the time of higher ordination. 'If a novice is born' means if one has become a novice due to renouncing the training or similar reasons. 'That' refers to the same designated meal taken at the time of higher ordination. 'According to the novice's order' means that one can receive one's portion later in accordance with the procedure for novices.

2906. Yo sāmaṇero sampuṇṇavīsativasso ‘‘sve uddesaṃ labhissatī’’ti vattabbo, ajja so upasampanno hoti, ṭhitikā atītā siyāti yojanā, sve pāpetabbā sāmaṇeraṭṭhitikā ajja upasampannattā atikkantā hotīti attho, taṃ bhattaṃ na labhatīti vuttaṃ hoti.

2906. A novice who is fully twenty years old is to be told, 'Tomorrow he will receive the designated meal.' If he is ordained today, his status as a novice is considered to have passed—this is the connection. The status as a novice, by which he was to obtain the meal tomorrow, has been surpassed because he is ordained today—this is the meaning. It is said that he does not receive that meal.

2907. Uddesabhattānantaraṃ salākabhattaṃ dassetumāha ‘‘sace panā’’tiādi. Sace salākā laddhā, taṃdine bhattaṃ na laddhaṃ, punadine tassa bhattaṃ gahetabbaṃ, na saṃsayo ‘‘gahetabbaṃ [Pg.318] nu kho, na gahetabba’’nti evaṃ saṃsayo na kātabboti yojanā.

2907. After the designated meal, to indicate the meal distributed by tokens, he says, 'But if...' If a token is received, but a meal is not received on that day, his meal should be taken the next day. There is no doubt; 'Should it be taken, or should it not be taken?'—such doubt should not be entertained. This is the connection.

2908. Uttari uttaraṃ atirekaṃ bhaṅgaṃ byañjanaṃ etassāti uttaribhaṅgaṃ, tassa, atirekabyañjanassāti attho. Ekacarassāti ekacārikassa. Salākāyeva salākikā.

2908. 'Uttaribhaṅga' means that which has additional, extra broken pieces or sauce; its meaning is 'of additional sauce.' 'Ekacarassa' means of one who wanders alone. 'Salākikā' is simply 'salākā'.

2909. Uttaribhaṅgameva uttaribhaṅgakaṃ.

2909. 'Uttaribhaṅgaka' is simply 'uttaribhaṅga'.

2910. Yena yena hīti gāhitasalākena yena yena bhikkhunā. Yaṃ yanti bhattabyañjanesu yaṃ yaṃ bhattaṃ vā yaṃ yaṃ byañjanaṃ vā.

2910. 'Yena yena hi' means by whichever monk who has taken a token. 'Yaṃ yaṃ' refers to whatever food or whatever sauce among the food and sauces.

2911. Saṅghuddesādikanti saṅghabhattauddesabhattādikaṃ. Ādi-saddena nimantanaṃ, salākaṃ, pakkhikaṃ, uposathikaṃ, pāṭipadikanti pañca bhattāni gahitāni.

2911. 'Saṅghuddesādika' means the Sangha-meal, the designated meal, and so forth. By the word 'ādi' (and so forth), five kinds of meals are included: the invitation-meal, the ticket-meal, the fortnightly-meal, the Uposatha-meal, and the first-day-of-the-lunar-fortnight meal.

Tattha sabbasaṅghassa dinnaṃ saṅghabhattaṃ nāma. ‘‘Saṅghato ettake bhikkhū uddisitvā dethā’’tiādinā vatvā dinnaṃ uddesabhattaṃ. ‘‘Saṅghato ettakānaṃ bhikkhūnaṃ bhattaṃ gaṇhathā’’tiādinā vatvā dinnaṃ nimantanaṃ nāma. Attano attano nāmena salākagāhakānaṃ bhikkhūnaṃ dinnaṃ salākabhattaṃ nāma. Cātuddasiyaṃ dinnaṃ pakkhikaṃ. Uposathe dinnaṃ uposathikaṃ. Pāṭipade dinnaṃ pāṭipadikaṃ. Taṃtaṃnāmena dinnameva tathā tathā voharīyati. Etesaṃ pana vitthārakathā ‘‘abhilakkhitesū’’tiādinā (cūḷava. aṭṭha. 325 pakkhikabhattādikathā) aṭṭhakathāyaṃ vuttanayena veditabbā. Āgantukādīti ettha ādi-saddena gamikabhattaṃ, gilānabhattaṃ, gilānupaṭṭhākabhattanti tīṇi gahitāni. Āgantukānaṃ dinnaṃ bhattaṃ āgantukabhattaṃ. Eseva nayo sesesu.

Therein, what is given to the entire Sangha is called a Sangha-meal. What is given by saying, 'Designating so many monks from the Sangha, give to them,' and so on, is called a designated-meal. What is given by saying, 'Take the meal for so many monks from the Sangha,' and so on, is called an invitation-meal. What is given to monks who take tokens, each by his own name, is called a ticket-meal. What is given on the fourteenth day is called the fortnightly-meal. What is given on the Uposatha day is called the Uposatha-meal. What is given on the first day of the lunar fortnight is called the first-day-meal. What is given with a particular name is referred to in that particular way. But the detailed explanation of these should be understood in the way stated in the commentary, in the section beginning with 'When marked,' (Cūḷavagga Aṭṭhakathā, discussion on the fortnightly-meal, etc.). 'Āgantukādi'—here, by the word 'ādi' (etc.), three are included: a traveler's meal, a sick-person's meal, and a sick-attendant's meal. The meal given to newcomers is called a newcomer's meal. The same method applies to the rest.

2912. Vihāranti [Pg.319] vihārabhattaṃ uttarapadalopena, vihāre tatruppādabhattassetaṃ adhivacanaṃ. Vārabhattanti dubbhikkhasamaye ‘‘vārena bhikkhū jaggissāmā’’ti dhuragehato paṭṭhāya dinnaṃ. Niccanti niccabhattaṃ uttarapadalopena, tañca tathā vatvāva dinnaṃ. Kuṭibhattaṃ nāma saṅghassa āvāsaṃ katvā ‘‘amhākaṃ senāsanavāsino amhākaṃ bhattaṃ gaṇhantū’’ti dinnaṃ. Pannarasavidhaṃ sabbameva bhattaṃ idha imasmiṃ senāsanakkhandhake uddiṭṭhaṃ kathitaṃ. Etesaṃ vitthāravinicchayo atthikehi samantapāsādikāya gahetabbo.

2912. 'Vihāra' refers to the monastery-meal, by omission of the latter part of the compound; this is a designation for the meal produced there in the monastery. 'Vārabhatta' means a meal given during a famine, starting from the household that undertakes the responsibility, with the intention, 'We will support the monks in turns.' 'Nicca' refers to the regular-meal, by omission of the latter part of the compound, and it is given only after stating it as such. 'Kuṭibhatta' is a meal given after building a dwelling for the Sangha, with the words, 'Let those dwelling in our lodging accept our meal.' All fifteen kinds of meals have been listed and explained here in this Section on Lodgings. The detailed analysis of these should be learned from the Samantapāsādikā by those who are interested.

2913. Paccayabhājane micchāpaṭipattiyā mahādīnavattā appamatteneva paṭipajjitabbanti paccayabhājanakaṃ anusāsanto āha ‘‘pāḷi’’ntiādi.

2913. Because there is great danger in wrong practice regarding the distribution of requisites, one should act with diligence. Instructing on the distribution of requisites, he said, 'Pāḷi,' etc.

Senāsanakkhandhakakathāvaṇṇanā.

The Explanation of the Discussion on the Section on Lodgings.

Vattakkhandhakakathāvaṇṇanā

The Explanation of the Discussion on the Section on Duties.

2914-5. Āgantuko ca āvāsiko ca piṇḍacāriko ca senāsanañca āraññako ca anumodanā cāti viggaho, tāsu vattāni, itarītarayogadvandasamāsassa uttarapadaliṅgattā itthi liṅganiddeso. Bhatte bhattagge, uttarapadalopo. ‘‘Bhatte’’tiādīhi padehi ‘‘vattānī’’ti paccekaṃ yojetabbaṃ.

2914-5. The analysis of the compound is: a guest, a resident, one on alms-round, lodging, a forest dweller, and giving thanks. The duties regarding these. The reference is in the feminine gender because the gender of a reciprocal dvandva compound is determined by its final term. ‘Bhatte’ means ‘at the meal hall,’ with the omission of the latter part of the compound. The words ‘bhatte’ and so forth should each be connected with ‘duties.’

Ācariyo ca upajjhāyako ca sisso ca saddhivihāriko ca, tesaṃ vattānīti viggaho. Sabbasoti sabbāvayavabhedehi. Catuddasevāti avayavabhedehi bahuvidhānipi vattāni visayabhedena cuddasa eva vuttāni. Visuddhacittenāti savāsanasakalasaṃkilesappahānato accantaparisuddhacittasantānena[Pg.320]. Vināyakenāti satte vinetīti vināyako, anuttarapurisadammasārathibhāvena dammadevabrahmanāgādike satte nānāvidhena vinayanupāyena dametīti attho. Atha vā vigato nāyako assāti vināyako, tena.

The teacher, the preceptor, the pupil, and the co-resident—this is the analysis of their duties. ‘Sabbaso’ means by all divisions of all parts. ‘Catuddaseva’ means that though there are many kinds of duties due to various divisions, only fourteen are stated here based on their scope. ‘Visuddhacittena’ means by one whose mind-continuum is utterly purified through the abandoning of all defilements together with their latent tendencies. ‘Vināyakena’ means ‘tamer,’ in the sense that he tames beings; as the unsurpassed charioteer of persons to be tamed, he tames beings such as devas, Brahmās, and nāgas by various means of discipline. Alternatively, ‘Vināyako’ means ‘one who is without a leader’; by him.

2916. Ārāmanti ettha taṃsamīpe tabbohāro. Yathāha ‘‘idāni ‘ārāmaṃ pavisissāmī’ti iminā upacārasīmasamīpaṃ dasseti, tasmā upacārasīmaṃ patvā upāhanāomuñcanādi sabbaṃ kātabba’’nti (cūḷava. aṭṭha. 357). ‘‘Pana apanetabba’’nti padacchedo. Muñcitabbāti upāhanā pādato apanetabbā.

2916. Here, the usage of the term 'ārāma' refers to its vicinity. As it is said: “Now, by ‘I will enter the monastery,’ this indicates the proximity of the boundary of the precinct; therefore, upon reaching the boundary of the precinct, all actions such as removing footwear should be done” (Cv.A. 357). ‘Pana apanetabba’ is a word division. ‘Muñcitabba’ means footwear should be removed from the feet.

2917. Oguṇṭhananti sasīsapārupanaṃ. Sīse cīvarameva vā na kātabbanti sambandho. Tenāti āgantukena. Pānīyavārināti pātabbajalena.

2917. ‘Oguṇṭhana’ means covering the head and wrapping oneself up. The connection is that even a robe should not be placed on the head. ‘Tena’ means by him, the guest. ‘Pānīyavārinā’ means with water for drinking.

2918. Pucchitvāti vassagaṇanaṃ pucchitvā. Vihāre vuḍḍhabhikkhuno āgantukena bhikkhunā vanditabbāva. Kāleti kālasseva. Tena āgantukena bhikkhunā senāsanaṃ ‘‘mayhaṃ kataraṃ senāsanaṃ pāpuṇātī’’ti pucchitabbañcāti yojanā.

2918. ‘Pucchitvā’ means having asked about the seniority (reckoned by rains). A visiting monk must pay respects to the senior monks in the monastery. ‘Kāle’ means at the proper time. The connection is that the visiting monk should also inquire, “Which lodging falls to my lot?”

2919. ‘‘Pucchitabba’’nti idaṃ ‘‘vaccaṭṭhāna’’ntiādikehi sabbehi upayogantapadehi paccekaṃ yojetabbaṃ. Pānīyameva cāti ‘‘kiṃ imissā pokkharaṇiyā pānīyameva pivanti, udāhu nahānādiparibhogampi karontī’’ti (cūḷava. aṭṭha. 357) aṭṭhakathāgatanayena pānīyañca. Tathā paribhojanīyañca. Saṅghakatikanti ‘‘kesuci ṭhānesu vāḷamigā vā amanussā vā honti, tasmā kaṃ kālaṃ pavisitabbaṃ, kaṃ kālaṃ nikkhamitabba’’nti aṭṭhakathāgatanayena saṅghassa katikasaṇṭhānañca. Gocarādikanti [Pg.321] ettha ca ‘‘gocaro pucchitabboti ‘gocaragāmo āsanne, udāhu dūre, kālasseva ca piṇḍāya caritabbaṃ, udāhu no’ti evaṃ bhikkhācāro pucchitabbo’’ti (cūḷava. aṭṭha. 357) vuttanayena gocarañca. Ādi-saddena agocaraṃ gahitaṃ. ‘‘Agocaro nāma micchādiṭṭhikānaṃ vā gāmo paricchinnabhikkho vā gāmo, yattha ekassa vā dvinnaṃ vā bhikkhā diyyati, sopi pucchitabbo’’ti (cūḷava. aṭṭha. 357) vuttanayena agocarañca.

2919. This ‘should be asked’ should be connected individually to each of the terms for things of use, such as ‘latrine’ and so forth. And ‘pānīyam eva ca’ means both drinking water and likewise water for washing, in accordance with the explanation given in the commentary: “Do they drink only water from this pond, or do they also use it for bathing and other purposes?” (Cv.A. 357). ‘Saṅghakatika’ means also the Sangha’s established custom, in accordance with the explanation given in the commentary: “In some places, there may be wild animals or non-human beings, so one should ask what time to enter and what time to leave.” And here, ‘gocarādika’ means both the alms-round, in accordance with the explanation stated: “One should ask about the alms-round: ‘Is the alms village nearby or far? Should one go for alms early, or not?’ In this way, the manner of seeking alms should be asked about” (Cv.A. 357). By the term ‘and so forth,’ an unsuitable place is included. And an unsuitable place, in accordance with the explanation stated, is “a village of wrong-view holders or a village with limited alms, where alms are given to only one or two monks; that too should be asked about” (Cv.A. 357).

2920. Evaṃ āgantukavattaṃ dassetvā idāni āvāsikavattaṃ dassetumāha ‘‘vuḍḍha’’ntiādi. Paccuggantvā pattañca cīvarañca paṭiggahetabbanti yojanā. Ca-saddo luttaniddiṭṭho.

2920. Having thus explained the duties of a guest, now, in order to explain the duties of a resident monk, the text begins with ‘vuḍḍha’ and so forth. The connection is that having gone to greet the visiting monk, one should receive the bowl and robe. The word ‘ca’ is implicitly stated.

2921. Tassāti āgantukassa. Pādodakañcāti ca-saddena dhotādhotapādā yattha ṭhapīyanti, taṃ pādapīṭhaṃ, pādakathalikañca upanikkhipitabbanti etaṃ gahitaṃ. Pucchitabbañca vārināti ‘‘pānīyena pucchantena sace sakiṃ ānītaṃ pānīyaṃ sabbaṃ pivati, ‘puna ānemī’ti pucchitabboyevā’’ti vuttanayena pānīyena pucchitabbo. Idha ca-saddena –

2921. ‘Tassa’ refers to the guest. ‘Pādodakañca’ means that by the word ‘ca,’ a footstool and a foot-washing basin, where washed or unwashed feet are placed, are included as things to be provided. And ‘pucchitabbañca vārinā’ means he should be asked with water, in accordance with the explanation stated: “When offering drinking water, if all the water brought at once is drunk, one should ask, ‘Shall I bring more?’” Here, by the word ‘ca,’ the following are included:

‘‘Apica bījanenapi bījitabbo, bījantena sakiṃ pādapiṭṭhiyaṃ bījitvā sakiṃ majjhe, sakiṃ sīse bījitabbaṃ, ‘alaṃ hotū’ti vuttena tato mandataraṃ bījitabbaṃ. Puna ‘ala’nti vuttena tato mandataraṃ bījitabbaṃ. Tatiyavāraṃ vuttena bījanī ṭhapetabbā. Pādāpissa dhovitabbā, dhovitvā sace attano telaṃ atthi, tena makkhetabbā. No ce atthi, tassa santakena makkhetabbā’’ti (cūḷava. aṭṭha. 359) –

“Moreover, he should be fanned with a fan. When fanning, one should fan once at the feet, once in the middle, and once at the head. When it is said, ‘Enough!’ one should fan more lightly than that. Again, when ‘Enough!’ is said, one should fan more lightly than that. When it is said for the third time, the fan should be put away. His feet should also be washed, and having washed them, if the resident monk has oil, they should be anointed with it. If not, they should be anointed with the guest's oil” (Cv.A. 359).

Vuttavattāni saṅgaṇhāti.

This includes the stated duties.

2922-3. Vandeyyoti [Pg.322] vuḍḍhāgantuko vanditabbo. Paññapetabbanti ‘‘kattha mayhaṃ senāsanaṃ pāpuṇātī’’ti pucchitena senāsanaṃ paññapetabbaṃ, ‘‘etaṃ senāsanaṃ tumhākaṃ pāpuṇātī’’ti evaṃ ācikkhitabbanti attho. ‘‘Vattabbo’’ti idaṃ ‘‘ajjhāvutthamavuttha’’ntiādīhi padehi taṃtaṃliṅgavacanānurūpena parivattetvā paccekaṃ yojetabbaṃ. Ajjhāvutthanti paññattasenāsanassa bhikkhūhi paṭhamaṃ vutthabhāvaṃ. Avutthaṃ vāti cīvarakālaṃ tasmiṃ bhikkhūhi anajjhāvutthabhāvaṃ vā. Gocarāgocaraṃ vuttameva.

2922-3. ‘Vandeyya’ means an older guest should be paid respects to. ‘Paññapetabba’ means that when asked, “Where does my lodging fall?” lodging should be arranged; the meaning is, one should indicate, “This lodging falls to you.” This ‘vattabbo’ should be connected individually to each term like ‘ajjhāvutthaṃ avutthaṃ’ and so forth, transforming them in accordance with the respective gender and number. ‘Ajjhāvuttha’ means the state of the assigned lodging having been previously occupied by monks. ‘Avutthaṃ vā’ means the state of not having been occupied by monks during that robe-season, or not occupied at all. The suitable and unsuitable alms-round areas have already been explained.

Sekkhakulāni cāti laddhasekkhasammutikāni kulāni ca vattabbāni. ‘‘Pavese nikkhame kālo’’ti idaṃ ‘‘saṅghakatika’’nti ettha vuttatthameva. Pānīyādikanti ādi-saddena paribhojanīyakattarayaṭṭhīnaṃ ācikkhanaṃ saṅgaṇhāti.

‘Sekkhakulāni ca’ refers to families designated as ‘learners,’ and these should also be pointed out. This ‘pavese nikkhame kālo’ is the same meaning as stated in the context of ‘saṅghakatika.’ ‘Pānīyādika’ includes, by the term ‘and so forth,’ the indication of water for use and walking sticks.

2924. Yathānisinnenevāti attanā nisinnaṭṭhāneyeva nisinnena. Assāti navakassa.

2924. ‘Yathānisinneneva’ means by one seated in the very place where one is sitting. ‘Assa’ refers to a junior monk.

2925. ‘‘Atra pattaṃ ṭhapehi, idamāsanaṃ nisīdāhī’’ti iccevaṃ iminā pakārena sabbaṃ vattabbanti yojanā. Deyyaṃ senāsanampi cāti senāsanañca dātabbaṃ. Ca-saddena ‘‘avutthaṃ vā ajjhāvutthaṃ vā ācikkhitabba’’ntiādinā vuttaṃ sampiṇḍeti. Mahāāvāsepi attano santikaṃ sampattassa āgantukassa vattaṃ akātuṃ na labbhati.

2925. The connection is that everything should be spoken in this manner: “Place the bowl here, sit on this seat.” ‘Deyyaṃ senāsanampi ca’ means lodging should also be given. By the word ‘ca,’ what was stated by ‘whether unoccupied or occupied should be indicated’ and so forth, is included. Even in a large monastery, one is not permitted to neglect the duties toward a guest who has come to one’s presence.

2926. ‘‘Mātikāya niddiṭṭhakkameneva vattāni kātabbāni, udāhu yathānuppattivasenā’’ti koci maññeyyāti mātikākkameneva kātabbanti niyamo natthi, yathānuppattavaseneva kātabbanti viññāpetuṃ mātikākkamamanādiyitvā gamikavattaṃ āraddhaṃ. Atha vā vatticchānupubbakattā saddapayogassa [Pg.323] mātikākkamamanādiyitvā yathicchaṃ niddeso katoti veditabboti. Dārumattikabhaṇḍānīti mañcapīṭhādīni ceva rajanabhājanāni ca. Paṭisāmetvāti guttaṭṭhāne ṭhapetvā. Āvasathampi thaketvāti āvasathe dvārakavāṭādīni ca thaketvā.

2926. Some may wonder whether the duties should be performed strictly according to the order given in the Mātikā or as they arise. There is no strict rule that they should be done according to the order of the Mātikā; they should be done as they arise. Thus, to explain that, the duties of a departing monk are begun, disregarding the order of the Mātikā. Alternatively, it should be understood that the explanation is given as desired, without adhering to the Mātikā’s order, since the use of words follows the sequence of what is wished to be said. ‘Dārumattikabhaṇḍāni’ means beds, benches, and earthenware vessels. ‘Paṭisāmetvā’ means having stored them in a safe place. ‘Āvasathampi thaketvā’ means having secured the doors and shutters of the lodging.

2927. Āpucchitvāpīti bhikkhussa vā sāmaṇerassa vā ārāmikassa vā ‘‘imaṃ paṭijaggāhī’’ti niyyādetvā vā. Pucchitabbe asantepīti ettha pi-saddo pana-saddattho. Gopetvā vāpi sādhukanti ‘‘catūsu pāsāṇesu mañcaṃ paññapetvā mañce mañcaṃ āropetvā’’tiādinā (cūḷava. 360) vuttanayena sammā paṭisāmetvā gantabbanti yojanā.

2927. ‘Āpucchitvāpi’ means asking leave of a monk, a novice, or a monastery attendant, or entrusting something to them saying, “Take care of this.” ‘Pucchitabbe asantepi’—here, the word ‘pi’ has the meaning of ‘but.’ The connection is that ‘gopetvā vāpi sādhuka’ means properly taking care of them and departing, in the manner stated in the Cūḷavagga (360), such as “placing the bed on four stones and stacking beds on the bed” and so forth.

2928. Piṇḍacārikavattaṃ dassetumāha ‘‘sahasā’’tiādi. Piṇḍacāriko bhikkhu antaragharaṃ pavisanto sahasā na pavise sīghaṃ na paviseyya, nikkhamanto sahasā na nikkhame sīghaṃ na nikkhameyya, bhikkhusāruppena paviseyya, nikkhameyya ca. Piṇḍacārinā bhikkhunā gehadvāraṃ sampattena atidūre na ṭhātabbaṃ nibbakosato atidūraṭṭhāne na ṭhātabbaṃ. Accāsanne na ṭhātabbaṃ nibbakosato āsannatare ṭhāne na ṭhātabbaṃ.

2928. To explain the duties of one on alms-round, the text begins with ‘sahasā’ and so forth. A monk going on alms-round, when entering a house, should not enter hastily; he should not enter quickly. When leaving, he should not depart hastily; he should not depart quickly. He should enter and leave in a manner befitting a monk. A monk on alms-round, upon reaching a house door, should not stand too far away; he should not stand in a place so distant that a clearing of the throat cannot be heard. Nor should he stand too close; he should not stand in a place so near that a clearing of the throat cannot be heard.

2929. Uccāretvāti upanāmetvā. Bhājananti pattaṃ. Dakkhiṇena paṇāmetvāti dakkhiṇena hatthena upanāmetvā. Bhikkhaṃ gaṇheyyāti ettha ‘‘ubhohi hatthehi paṭiggahetvā’’ti seso. Yathāha – ‘‘ubhohi hatthehi pattaṃ paṭiggahetvā bhikkhā gahetabbā’’ti (cūḷava. 366).

2929. ‘Uccāretvā’ means having brought it near. ‘Bhājana’ means the bowl. ‘Dakkhiṇena paṇāmetvā’ means having brought it near with the right hand. Regarding ‘bhikkhaṃ gaṇheyya,’ the remainder is: “having received it with both hands.” As it is said: “Having received the bowl with both hands, alms should be taken” (Cv. 366).

2930. Sūpaṃ dātukāmā vā adātukāmā vā iti muhuttakaṃ sallakkheyya tiṭṭheyya. Antarāti bhikkhādānasamaye. Na [Pg.324] bhikkhādāyikāti itthī vā hotu puriso vā, bhikkhādānasamaye mukhaṃ na oloketabbanti.

2930. Whether she wishes to give broth or not, one should wait for a moment and observe. ‘Antarā’ means at the time of giving alms. ‘Na bhikkhādāyikā’ means that whether it be a woman or a man, at the time of giving alms, one should not look at the face of the giver.

2931. Piṇḍacārikavattaṃ dassetvā āraññikavattaṃ dassetumāha ‘‘pānīyādī’’tiādi. Pānīyādīti ādi-saddena paribhojanīyaaggiaraṇisahitakattarayaṭṭhīnaṃ gahaṇaṃ. Tatrāyaṃ vinicchayo – pānīyaṃ upaṭṭhāpetabbanti sace bhājanāni nappahonti, pānīyameva paribhojanīyampi katvā upaṭṭhāpetabbaṃ. Bhājanaṃ alabhantena veḷunāḷikāyapi upaṭṭhāpetabbaṃ. Tampi alabhantassa yathā samīpe khuddakaāvāṭo hoti, evaṃ kātabbaṃ. Araṇisahite asati aggiṃ akātumpi ca vaṭṭati. Yathā ca āraññikassa, evaṃ kantārapaṭipannassāpi araṇisahitaṃ icchitabbaṃ. Gaṇavāsino pana tena vināpi vaṭṭatīti.

2931. Having explained the duties of one on alms-round, he goes on to explain the duties of a forest-dweller, beginning with 'water and so on.' The phrase 'water and so on' includes, by the word 'etc.,' the taking of drinking water, water for use, fire, a fire-drill, and a knife. Herein is the determination: “Drinking water should be provided” means that if there are insufficient vessels, drinking water should be provided and also made to serve as water for use. If one cannot obtain a vessel, it should be provided even in a bamboo tube. If even that is unavailable, a small hole should be made nearby, as is suitable. If a fire-drill is not available, it is permissible not to make a fire. Just as for a forest-dweller, so too for one traveling through a wilderness, a fire-drill is desirable. However, for those living in a group, it is permissible even without it.

Nakkhattanti assayujādisattavīsatividhaṃ nakkhattaṃ jānitabbanti sambandho. Kathaṃ jānitabbanti āha ‘‘tena yogo cā’’ti, tena nakkhattena candassa yogo ñātabboti attho. Jānitabbā disāpi cāti araññe viharantena aṭṭhapi disā asammohato jānitabbā.

The constellation: the connection is that the twenty-seven kinds of constellations beginning with Assayuja should be known. How should it be known? He says, "And its conjunction"; the meaning is that the conjunction of the moon with that constellation should be known. And the directions should also be known; one dwelling in the forest should know the eight directions without confusion.

2932. Aññavattaṃ dassetumāha ‘‘vaccapassāvatitthānī’’tiādi. Paṭipāṭiyā bhavantīti gatānukkamena sevitabbā bhavanti. Yathāha – ‘‘vaccakuṭiyaṃ, passāvaṭṭhāne, nhānatittheti tīsupi āgatapaṭipāṭiyeva pamāṇa’’nti (cūḷava. aṭṭha. 373). Yathāvuḍḍhaṃ karontassāti gatapaṭipāṭiṃ vinā vuḍḍhapaṭipāṭiyā karontassa.

2932. To show other duties, he says, beginning with "the toilet, the urinal, and the bathing place." They should be frequented in sequence, meaning they should be attended to in the order of arrival. As it is said: "At the toilet, the urinal, and the bathing place—in all three, the order of arrival is the standard" (Cūḷavagga Aṭṭhakathā 373). For one who acts according to seniority: meaning for one who acts according to the order of seniority, without regard for the order of arrival.

2933. Vaccakuṭiṃ [Pg.325] pavisanto sahasā na paviseyya. Ubbhajitvāti cīvaraṃ ukkhipitvā.

2933. When entering a latrine, one should not enter hastily. "Having lifted up" means having raised the robe.

2934. Nitthunantena bhikkhunā vaccaṃ na kātabbanti yojanā. ‘‘Vaccassa dunniggamanena upahato hutvā nitthunati ce, na doso’’ti sikkhābhājanavinicchaye vuttaṃ. Daṇḍakaṭṭhaṃ khādato vaccaṃ karoto bhikkhuno dukkaṭaṃ hotīti yojanā.

2934. A monk should not defecate while groaning; this is the construction. "If one groans, being afflicted by difficulty in excretion, there is no offense," as stated in the Sikkhābhājanavinicchaya. For a monk who chews on a tooth-stick while defecating, there is a dukkaṭa offense; this is the construction.

2936. Kharenāti pharusena vā phālitakaṭṭhena vā gaṇṭhikena vā kaṇṭakena vā susirena vā pūtinā vā daṇḍena na avalekheyya na puñcheyya. Na kaṭṭhaṃ vaccakūpake chaḍḍeyyāti taṃ kaṭṭhaṃ vaccakūpe na chaḍḍeyya. Passāvadoṇiyā kheḷaṃ na pāteyyāti yojanā.

2936. With a rough thing: one should not scrape or wipe with a rough thing, or with split wood, or with knotted wood, or with thorny wood, or with hollow wood, or with a rotten stick. One should not discard the stick in the latrine pit: that stick should not be thrown into the latrine pit. One should not spit into the urinal trough; this is the construction.

2937. Pādukāsūti vaccapassāvapādukāsu. Nikkhamane nikkhamanakāle. Tatthevāti vaccapassāvapādukāsveva. Paṭicchādeyyāti ukkhittaṃ cīvaraṃ otāretvā sarīraṃ paṭicchādeyya.

2937. In the footwear: in the footwear for the toilet and urinal. "When exiting" means at the time of exiting. "Right there" means specifically in the footwear for the toilet and urinal. "One should cover oneself" means having lowered the raised robe, one should cover the body.

2938. Yo vaccaṃ katvā salile sati sace nācameyya udakakiccaṃ na kareyya, tassa dukkaṭaṃ uddiṭṭhanti yojanā. Mohanāsināti savāsanassa mohassa, tena sahajekaṭṭhapahānekaṭṭhānaṃ sakalasaṃkilesānañca pahāyinā āsavakkhayañāṇena samucchindatā muninā sabbaññunā sammāsambuddhena. ‘‘Salile satī’’ti iminā asati niddosataṃ dīpeti. Yathāha –

2938. If one defecates and, when water is available, does not wash or perform the water duty, a dukkaṭa offense is declared for him; this is the construction. By the 'delusion-destroyer' is meant the sage, the Omniscient One, the Perfectly Self-Enlightened One, who, with the knowledge of the destruction of the taints, uproots and abandons all defilements along with their latent tendencies, which are to be abandoned together with delusion. "When water is available": by this, he indicates that there is no fault if water is not available. As it is said:

‘‘Sati udaketi ettha sace udakaṃ atthi, paṭicchannaṭṭhānaṃ pana natthi, bhājanena nīharitvā ācamitabbaṃ. Bhājane asati pattena nīharitabbaṃ. Pattepi asati asantaṃ nāma hoti. ‘Idaṃ ativivaṭaṃ, purato aññaṃ [Pg.326] udakaṃ bhavissatī’ti gatassa udakaṃ alabhantasseva bhikkhācāravelā hoti, kaṭṭhena vā kenaci vā puñchitvā gantabbaṃ, bhuñjitumpi anumodanampi kātuṃ vaṭṭatī’’ti (cūḷava. aṭṭha. 373).

"When water is present: here, if there is water but there is no covered place, one should take it out with a vessel and rinse. If there is no vessel, one should take it out with a bowl. If there is no bowl either, it is considered as unavailable. For one who has gone on, thinking, 'This place is too open, there will be other water ahead,' if the alms-round time arrives before he obtains water, he should wipe with a stick or something and proceed. It is allowable to eat and also to express appreciation" (Cūḷavagga Aṭṭhakathā 373).

2939. Sasaddanti udakasaddaṃ katvā. ‘‘Pāsāṇādiṭṭhāne paharitvā udakaṃ saddāyati ce, na doso’’ti sikkhābhājanavinicchaye vuttaṃ. Capu capūti cāti tādisaṃ anukaraṇaṃ katvā nācametabbanti yojanā. Ācamitvāti udakakiccaṃ katvā. Sarāve ācamanabhājane udakaṃ na sesetabbanti yojanā, idaṃ pana sabbasādhāraṇaṭṭhānaṃ sandhāya vuttaṃ. Yathāha aṭṭhakathāyaṃ –

2939. ‘With a sound’ means making the sound of water. “If the water makes a sound upon striking a stone or a similar place, there is no offense,” as stated in the Sikkhābhājanavinicchaya. ‘Capu capu’ and so on: this means one should not rinse while making such onomatopoeic sounds; this is the construction. ‘Having rinsed’ means having performed the water duty. One should not leave water remaining in the rinsing bowl; this is the construction. This, however, is stated with reference to a place for common use. As stated in the commentary:

‘‘Ācamanasarāvaketi sabbasādhāraṇaṭṭhānaṃ sandhāyetaṃ vuttaṃ. Tatra hi aññe aññe āgacchanti, tasmā udakaṃ na sesetabbaṃ. Yaṃ pana saṅghikepi vihāre ekadese nibaddhagamanatthāya kataṃ ṭhānaṃ hoti puggalikaṭṭhānaṃ vā, tasmiṃ vaṭṭati. Virecanaṃ pivitvā punappunaṃ pavisantassāpi vaṭṭatiyevā’’ti (cūḷava. aṭṭha. 374).

"Regarding the rinsing bowl: this is stated with reference to a place for common use. For there, various people come and go; therefore, water should not be left remaining. But in a place in a monastery belonging to the Saṅgha that is made for the purpose of regular use in one area, or in a place belonging to an individual, it is allowable. It is also allowable for one who, having drunk a purgative, enters again and again" (Cūḷavagga Aṭṭhakathā 374).

2940. Ūhatampīti aññena vā attanā vā asañcicca ūhataṃ malena dūsitaṭṭhānaṃ. Adhovitvāti jale sati asodhetvā jale asati kaṭṭhena vā kenaci vā puñchitvā gantabbaṃ. Yathāha – ‘‘udakaṃ atthi bhājanaṃ natthi, asantaṃ nāma hoti, bhājanaṃ atthi udakaṃ natthi, etampi asantaṃ, ubhaye pana asati asantameva, kaṭṭhena vā kenaci vā puñchitvā gantabba’’nti (cūḷava. aṭṭha. 374). Uklāpāpi sace hontīti vaccapassāvaṭṭhānāni sace kacavarākiṇṇāni honti. ‘‘Asesato sodhetabba’’nti iminā tato kassaci kacavarassa [Pg.327] apanayanaṃ sodhanaṃ nāma na hoti, nissesakacavarāpanayanameva sodhananti dīpeti.

2940. ‘Even a smeared place’ means a place accidentally defiled with filth, whether by another or by oneself. ‘Without washing’ means not having cleaned it when water is present; if water is not present, one should wipe with a stick or something and go. As it is said: “If there is water but no container, it is considered unavailable; if there is a container but no water, this too is unavailable. If both are unavailable, it is entirely unavailable—one should wipe it with a stick or something before leaving” (Cūḷavagga Aṭṭhakathā 374). ‘If there is even rubbish’ means if the toilet or urinal areas are littered with rubbish. ‘It should be cleaned completely’: by this, it is shown that removing some of the rubbish does not constitute cleaning; only the complete removal of all rubbish is considered cleaning.

2941. Piṭharoti avalekhanakaṭṭhanikkhepanabhājanaṃ. Kumbhī ce rittāti ācamanakumbhī sace tucchā.

2941. ‘Piṭharo’ means a vessel for discarding the scraping stick. ‘If the pot is empty’ means if the rinsing pot is empty.

2942. Evaṃ vaccakuṭivattaṃ dassetvā senāsanavattaṃ dassetumāha ‘‘anajjhiṭṭho’’tiādi. Anajjhiṭṭhoti ananuññāto.

2942. Having thus explained the duties relating to the toilet, to show the duties relating to lodgings, he says, beginning with "uninvited." "Uninvited" means unpermitted.

2943. Vuḍḍhaṃ āpucchitvā kathentassāti yojanā. Vuḍḍhatarāgameti yaṃ āpucchitvā kathetumāraddho, tatopi vuḍḍhatarassa bhikkhuno āgame sati.

2943. ‘For one speaking after asking an elder’; this is the construction. ‘When an even more senior monk arrives’ means when a monk who is even more senior than the one whom he had asked for permission before starting to speak arrives.

2944. Ekavihārasminti ekasmiṃ gehe. ‘‘Anāpucchā’’ti idaṃ vakkhamānehi yathārahaṃ yojetabbaṃ.

2944. ‘In a single dwelling’ means in a single house. ‘Without asking’: this should be connected appropriately with the following items.

2945. Paṭhamaṃ yattha katthaci vuḍḍhānaṃ sannidhāne kattabbavattaṃ niddiṭṭhanti idāni ekavihāre vasantenāpi tassa kātabbataṃ dassetuṃ punapi ‘‘na ca dhammo kathetabbo’’ti āha. Dhammacakkhunāti dhammalocanena dhammagarukena, iminā atādisassa kato vāro niratthakoti dīpeti.

2945. Previously, the duties to be performed in the presence of elders were described wherever they might be; now, to show that the same should be done even by one residing in a single dwelling, he says again, “nor should the Dhamma be taught.” “With the eye of Dhamma” means with the eye of Dhamma, with respect for the Dhamma; by this, it is shown that making an opportunity for someone who is not like that is pointless.

2946. Kātabboti jāletabbo. Soti dīpo. ‘‘Dvāraṃ nāma yasmā mahāvaḷañjaṃ, tasmā tattha āpucchanakiccaṃ natthī’’ti (cūḷava. aṭṭha. 369) vacanato taṃ avatvā āpattikkhettameva dassetumāha ‘‘vātapānakavāṭāni, thakeyya vivareyya no’’ti.

2946. “Should be done” means should be lit. “So” means a lamp. “Because what is called a door is a main thoroughfare, therefore there is no need for asking permission there,” as it is said (Cūḷavagga Aṭṭhakathā 369). Therefore, without mentioning that, to show just the field of offenses, he says, “window shutters and door leaves, one may close or open.”

2947. Vuḍḍhato parivattayeti yena vuḍḍho, tato parivattaye, piṭṭhiṃ adassetvā vuḍḍhābhimukho tena parivattayeti attho. Cīvarakaṇṇena vā kāyena vā taṃ vuḍḍhaṃ na ca ghaṭṭaye.

2947. “He should turn away from the elder” means he should turn away from where the elder is, not showing his back, but facing the elder while turning; this is the meaning. One should not touch that elder with the edge of one's robe or with one's body.

2948. Evaṃ [Pg.328] senāsanavattaṃ dassetvā jantāgharavattaṃ dassetumāha ‘‘purato’’tiādi. Therānaṃ purato neva nhāyeyya, upari paṭisote na ca nhāyeyya, otarantānaṃ vuḍḍhānaṃ uttaraṃ uttaranto maggaṃ dadeyya, na ghaṭṭaye kāyena vā cīvarena vā na ghaṭṭayeyyāti yojanā.

2948. Having thus explained the duties relating to lodgings, to show the duties relating to the bathhouse, he says, beginning with “in front.” One should not bathe in front of the elders, nor should one bathe upstream. One who is ascending should give way to the elders who are descending. One should not jostle them with the body or with the robe; this is the explanation.

‘‘Timaṇḍalaṃ paṭicchādentena parimaṇḍalaṃ nivāsetvā kāyabandhanaṃ bandhitvā’’tiādinā (cūḷava. 364) nayena vuttānaṃ bhattaggavattānaṃ sekhiyakathāya vuttattā ca upajjhāyavattādīnaṃ mahākhandhakakathāya vuttattā ca anumodanavattānaṃ ‘‘anujānāmi, bhikkhave, bhattagge catūhi pañcahi therānutherehi bhikkhūhi āgametu’’ntiādinā (cūḷava. 362) nayena bhattaggavatteyeva antogadhabhāvena vuttattā ca niddese tāni na vuttāni, tathāpi tesu anumodanavattaṃ evaṃ veditabbaṃ (cūḷava. aṭṭha. 362) – saṅghatthere anumodanatthāya nisinne heṭṭhā paṭipāṭiyā catūhi nisīditabbaṃ. Anuthere nisinne mahātherena ca heṭṭhā ca tīhi nisīditabbaṃ. Pañcame nisinne upari catūhi nisīditabbaṃ. Saṅghattherena heṭṭhā daharabhikkhusmiṃ ajjhiṭṭhepi saṅghattherato paṭṭhāya catūhi nisīditabbameva. Sace pana anumodako bhikkhu ‘‘gacchatha, bhante, āgametabbakiccaṃ natthī’’ti vadati, gantuṃ vaṭṭati. Mahātherena ‘‘gacchāma, āvuso’’ti vutte ‘‘gacchathā’’ti vadati, evampi vaṭṭati. ‘‘Bahigāme āgamessāmā’’ti ābhogaṃ katvāpi bahigāmaṃ gantvā attano nissitake ‘‘tumhe tassa āgamanaṃ āgamethā’’ti vatvāpi gantuṃ vaṭṭatiyeva. Sace pana manussā attano rucitena ekena anumodanaṃ kārenti, neva tassa anumodato āpatti, na ca mahātherassa bhāro hoti. Upanisinnakathāyameva hi manussesu kathāpentesu [Pg.329] mahāthero āpucchitabbo, mahātherena ca anumodanāya ajjhiṭṭhova āgametabboti idamettha lakkhaṇanti.

Since the duties of the refectory, spoken of in the manner of “covering the three circles, wearing the lower robe all around, and fastening the waistband,” and so on (Cūḷavagga 364), are explained in the Sekhiya section; and since the duties toward a preceptor and so on are explained in the Mahākhandhaka section; and since the duties of expressing gratitude, in the manner of “I allow, monks, for four or five senior and junior monks to wait in the refectory,” and so on (Cūḷavagga 362), are explained as being included within the duties of the refectory itself, they are not mentioned in this exposition. Nevertheless, among them, the duty of expressing gratitude should be understood as follows (Cūḷavagga Aṭṭhakathā 362): When the Sangha’s senior elder is seated to express gratitude, four monks should sit below him in order. When a less senior elder is seated, the most senior elder and three below him should sit. When a fifth is seated, four should sit above. Even if a young monk below has been requested by the Sangha's senior elder, four, beginning with the Sangha’s senior elder, must still be seated. However, if the monk expressing gratitude says, “Go, venerable sirs, there is no need to wait,” it is permissible to go. If the most senior elder says, “We will go, friend,” and the other replies, “Go,” that is also permissible. Even after resolving, “We will wait outside the village,” and then going outside the village and instructing one's dependents, “You should perform the waiting in his place,” it is still permissible to go. But if the laypeople have the gratitude expressed by a monk of their own choice, neither does that monk incur an offense, nor is it the most senior elder's responsibility. For only in the discussion about who sits near, when the laypeople are speaking, the most senior elder should be asked, and only the one requested by the most senior elder to express gratitude should wait—this is the principle here.

2949. Vattanti yathāvuttaṃ ābhisamācārikavattaṃ. Yathāha – ‘‘ābhisamācārikaṃ aparipūretvā sīlaṃ paripūressatīti netaṃ ṭhānaṃ vijjatī’’ti. Na vindatīti na labhati.

2949. “Duty” means the duty of proper conduct, as has been stated. As it is said: “That one could fulfill virtue without fulfilling the duties of proper conduct—this is not possible.” “Does not find” means does not obtain.

2950. Anekaggoti vikkhittattāyeva asamāhitacitto. Na ca passatīti ñāṇacakkhunā na passati, daṭṭhuṃ samattho na hotīti attho. Dukkhāti jātidukkhādidukkhato.

2950. “Unfocused” means his mind is not concentrated precisely because of being scattered. “And does not see” means he does not see with the eye of wisdom; the meaning is that he is not capable of seeing. “From suffering” means from suffering such as the suffering of birth, and so on.

2951. Tasmāti yasmā dukkhā na parimuccati, tasmā. Ovādaṃ katvā kiṃ visesaṃ pāpuṇātīti āha ‘‘ovādaṃ buddhaseṭṭhassa, katvā nibbānamehitī’’ti. Ehiti pāpuṇissati.

2951. “Therefore” means because one is not freed from suffering, therefore. Having followed the advice, what special attainment does one obtain? He said: “Having followed the advice of the supreme Buddha, one will attain Nibbāna.” “Will attain” means one will reach.

Vattakkhandhakakathāvaṇṇanā.

The Commentary on the Chapter on Duties.

Bhikkhunikkhandhakakathāvaṇṇanā

The Commentary on the Chapter on Nuns.

2952. Vivaritvāna cīvaraṃ apanetvā.

2952. “Having uncovered the robe” means having removed it.

2953. Yaṃ kiñci sampayojentiyāti yaṃ kiñci anācāraṃ karontiyā. Tatoti tena anācārasaṅkhātena asaddhammena. Bhāsantiyāti vācāya bhāsantiyā.

2953. “Whatever she engages in” means whatever misconduct she commits. “From that” means from that unrighteousness characterized as misconduct. “Speaking” means speaking with her voice.

2954-6. Dīghanti ekaparikkhepato dīghaṃ. Vilīvena ca paṭṭenāti saṇhehipi vilīvehi katapaṭṭena. Cammapaṭṭenāti cammamayapaṭṭena. Dussapaṭṭenāti setavatthena. Dussaveṇiyāti dussena gaṇṭhitaveṇiyā. Dussavaṭṭiyāti dussena katavaṭṭiyā[Pg.330]. Na phāsukā nametabbāti majjhimassa tanubhāvatthāya gāmadārikā viya phāsulikā na nāmetabbā. Jaghananti muttakaraṇappadesaṃ. Aṭṭhikādināti gojāṇuṭṭhikādinā. Na ghaṃsāpeyyāti na ghaṭṭāpeyya. ‘‘Aṭṭhikādinā’’ti idaṃ ‘‘na ghaṃsāpeyyā’’ti iminā ca ‘‘koṭṭāpetī’’ti iminā kiriyāpadena ca sambandhitabbaṃ.

“Long” means long in one dimension. “And with a strap of cane” means with a strap made of fine cane strips. “With a leather strap” means with a strap made of leather. “With a cloth strap” means with a strap of white cloth. “With a cloth braid” means a braid tied with cloth. “With a cloth coil” means a coil made of cloth. “The ribs should not be bent” means the ribs should not be bent like those of village girls for the sake of a slender waist. “Jaghana” means the pubic region. “With bones, etc.” means with a cow's kneecap, etc. “She should not have it rubbed” means she should not have it struck. The phrase “with bones, etc.” should be connected with the verbs “she should not have it rubbed” and “she has it struck.”

2957. ‘‘Koṭṭāpetī’’ti idaṃ ‘‘hatthaṃ vā’’tiādīhi upayogantapadehi paccekaṃ yojetabbaṃ. Hatthanti aggabāhaṃ. Hatthakocchanti piṭṭhihatthaṃ. Pādanti jaṅghaṃ.

2957. The verb “she has it struck” should be connected individually with each of the instrumental phrases beginning with “or the hand.” “Hand” means the forearm. “Back of the hand” means the back of the hand. “Foot” means the lower leg.

2958. Na mukhaṃ limpitabbanti chavipasādakarena tilasāsapakakkādinā anekavidhena limpanena na limpitabbaṃ. Na cuṇṇetabbanti mukhacuṇṇalepanaṃ na kātabbaṃ. Manosilāya mukhaṃ lañjantiyā āpatti siyāti yojanā.

2958. “The face should not be smeared” means it should not be smeared with various kinds of applications that brighten the complexion, such as sesame and mustard paste. “It should not be powdered” means face powder should not be applied. The meaning is that an offense is incurred by one who colors her face with realgar.

2959. Aṅgarāgo na kātabboti haliddikuṅkumādīhi sarīracchavirāgo na kātabbo. Avaṅgaṃ na ca kātabbanti añjanaṃ bahi akkhikoṭiyā lekhaṃ ṭhapetvā na añjitabbaṃ. Na kātabbaṃ visesakanti gaṇḍapadese vicitrasaṇṭhānaṃ visesakaṃ vattabhaṅgaṃ na kātabbaṃ.

2959. “Body-coloring should not be done” means coloring the body's skin with turmeric, saffron, and the like should not be done. “Avaṅga should not be done” means eye-paint should not be applied, except for a line drawn outside the corner of the eye. “No special mark should be made” means no special mark, a painted design of various shapes, should be made on the cheek.

2960. Olokanakatoti vātapānato. Rāgāti kāmarāgena. Oloketunti antaravīthiṃ viloketuṃ, sāloke na ca ṭhātabbanti yojanā. Sāloke dvāraṃ vivaritvā upaḍḍhakāyaṃ dassentīhi na ṭhātabbaṃ. Sanaccanti naṭasamajjaṃ.

2960. “From a small opening for looking” means from a window. “With lust” means with sensual desire. “To look” means to look down the street; the meaning is connected with “she should not stand in a lit place.” “In a lit place” means one should not stand showing half her body while opening the door. “With dancing” means a performance by dancers.

2961. Gaṇikaṃ vuṭṭhāpentiyā vesiṃ vuṭṭhāpentiyā. ‘‘Vikkiṇantiyā’’ti idaṃ ‘‘sura’’ntiādīhi upayogantapadehi paccekaṃ yojetabbaṃ.

2961. “For one who establishes a courtesan” means for one who establishes a prostitute. The phrase “for one who sells” should be individually connected with terms like “liquor” and so on.

2963. Na [Pg.331] cevupaṭṭhāpetabboti attano veyyāvaccaṃ neva kārāpetabbo. Tiracchānagatopi dāso vā dāsī vā tiracchānagatopi kammakaro vā na ceva upaṭṭhāpetabbo neva attano veyyāvaccaṃ kārāpetabbo. Api-saddena pageva manussabhūtoti dīpeti.

2963. “One should not even have them attend” means one should not have personal services performed. A male or female slave, or a worker, even one of animal birth, should not be made to wait upon one, nor should one have personal services performed by them. The word “even” shows that this applies all the more so to a human being.

2964. ‘‘Sabbanīlādi’’nti iminā –

2964. By “all blue, etc.” is meant:

‘‘Sabbanīlakamañjeṭṭha-kaṇhalohitapītake;

Mahānāmamahāraṅga-rattesū’’ti. (vi. vi. 598) –

“In all-blue, madder, dark, red, and yellow; in Mahānāma, Mahāraṅga, and crimson dyes.”

Vuttāni akappiyacīvarāni saṅgahitāni. ‘‘Namatakaṃ nāma eḷakalomehi kataṃ avāyimaṃ cammakhaṇḍaparibhogena paribhuñjitabba’’nti (cūḷava. aṭṭha. 264) aṭṭhakathāya vuttattā, gaṇṭhipade ca ‘‘santharaṇasadiso pilotikāhi kato parikkhāraviseso’’ti vuttattā ca nipajjāya paribhuñjitabbo parikkhāraviseso namatakaṃ nāma.

Unsuitable robes have been included. “It is called a ‘namataka,’ made of goat hair, unwoven, to be used with a piece of leather,” as stated in the commentary (Cūḷavagga Aṭṭha. 264). And in the Gaṇṭhipada, it is said: “A special accessory similar to a spread, made of rags.” Therefore, the special accessory called ‘namataka’ is to be used when lying down.

2965. Channampi purisabyañjanaṃ ‘‘etthā’’ti cintetvā rāgacittena olokentiyā dukkaṭaṃ hoti. Sabbanti vuttappakāraṃ sabbaṃ.

2965. If a nun, with a lustful mind, looks at a man’s concealed genitals, thinking, “Here it is,” she commits a dukkaṭa offense. “Sabbaṃ” (everything) means everything as stated.

2966. Bhikkhuṃ dūratova passitvā tassa bhikkhuno dūrato okkamitvāna maggo dātabboti yojanā.

2966. Seeing a monk from afar, one should step aside for that monk from a distance, giving way to him—this is the explanation.

2967. Bhikkhaṃ carantiyā bhikkhuniyā bhikkhuṃ passitvā pana yena bhikkhāya carati, taṃ pattaṃ nīharitvā upari chādetvā ṭhitaṃ saṅghāṭicīvaraṃ apanetvā ukkujjaṃ uddhaṃmukhaṃ katvā bhikkhuno dassetabbanti yojanā.

2967. When a bhikkhunī going for alms sees a bhikkhu, she should take out the bowl with which she goes for alms, remove the outer robe that is covering it, turn the bowl upright, and show it to the bhikkhu—this is the explanation.

2968. Utunīnaṃ [Pg.332] bhikkhunīnaṃ utukāle sañjātapupphe kāle saṃvellikaṃ kātuṃ kacchaṃ bandhituṃ mahesinā kaṭisuttakaṃ anuññātanti yojanā, iminā aññasmiṃ kāle kaṭisuttakaṃ bandhituṃ na vaṭṭatīti dīpeti. Yathāha – ‘‘na, bhikkhave, bhikkhuniyā sabbakālaṃ kaṭisuttakaṃ dhāretabbaṃ, yā dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, utuniyā kaṭisuttaka’’nti (cūḷava. 422).

2968. For nuns during menstruation, at the time of their season when the flowers appear, it is permitted by the Great Sage to wear a saṃvellikaṃ, to tie a kacchaṃ, and to use a waist cord—this is the explanation. This indicates that at other times, wearing a waist cord is not allowed. As it is said: “Bhikkhus, a nun should not wear a waist cord at all times. If she does, it is an offense of wrongdoing. I allow, bhikkhus, a waist cord for a nun during her season” (Cūḷavagga 422).

2969. Itthiposayutanti itthīhi vā purisehi vā itthipurisehi vā yuttaṃ. Itthiposayuttaṃ hatthavaṭṭakameva vā. Pāṭaṅkīti paṭapoṭṭalikaṃ.

2969. “Itthiposayuttaṃ” means connected with women, or with men, or with both women and men. “Itthiposayuttaṃ” refers also to a circle of hands. “Pāṭaṅkī” means a bundle of cloth.

2970. Garudhammeti saṅghādisese. Mānattanti pakkhamānattaṃ. Sammannitvāti ñattidutiyāya kammavācāya sammannitvā.

2970. “Garudhamma” (a grave rule): this refers to a Saṅghādisesa offense. “Mānatta” (probation) means the fortnightly probation (pakkhamānatta). “Sammannitvā” (having appointed) means having appointed through a formal act with a motion and one announcement (ñattidutiyāya kammavācāya).

2971. Yassā itthiyā pabbajitakāle gabbho vuṭṭhāti vijāyati yadi, putto ce, tassāpi dārakamātu yāva so dārako viññutaṃ pāpuṇāti, yāva khādituṃ, bhuñjituṃ, nahāyituñca attano dhammatāya sakkoti, tāva dutiyā bhikkhunī tathā sammannitvā dātabbāti yojanā.

2971. If a woman was pregnant at the time of her going forth and gives birth, and if it is a son, then for that mother of the boy, a second bhikkhunī should be duly appointed and given to her until the boy reaches understanding—that is, until he is able to eat, consume, and bathe by himself—this is the explanation.

2972. Sā pana mātā bhikkhunī attano puttaṃ pāyetuṃ, bhojetuṃ, maṇḍetuṃ, ure katvā sayituñca labhatīti yojanā.

2972. That mother bhikkhunī, however, is permitted to nurse, feed, adorn, hold to her chest, and sleep with her own son—this is the explanation.

2973. Dutiyikāya bhikkhuniyā dārakena sahaseyyaṃ ṭhapetvā yathā aññesu purisesu vattitabbaṃ paṭipajjitabbaṃ, tathā eva tasmiṃ dārake vattitabbanti yojanā.

2973. The assisting bhikkhunī must behave toward the boy as she would toward any other man, excepting only sharing a bed with him—this is the explanation.

2974. Vibbhamenevāti attano ruciyā setavatthānaṃ gahaṇeneva. Yathāha – ‘‘yasmā sā vibbhantā attano ruciyā [Pg.333] khantiyā odātāni vatthāni nivatthā, tasmāyeva sā abhikkhunī, na sikkhāpaccakkhānenā’’ti (cūḷava. aṭṭha. 434). Idhāti imasmiṃ sāsane.

2974. “Vibbhamena” (by erring) means by her own choice, by taking white robes according to her liking. As it is said: “Because she erred, wearing white robes out of preference according to her liking, therefore she is no longer a bhikkhunī, but not through renouncing the training” (Cūḷavagga Aṭṭha. 434). “Idha” (here) means in this dispensation.

2975. Gatāyāti ettha ‘‘sakāvāsā’’ti seso. Yathāha – ‘‘yā sā, bhikkhave, bhikkhunī sakāvāsā titthāyatanaṃ saṅkantā, sā āgatā na upasampādetabbā’’ti. Na kevalaṃ na upasampādetabbā, pabbajjampi na labhati. Odātāni gahetvā vibbhantā pana pabbajjāmattaṃ labhati.

2975. “Gone away” here has “from her own residence” as the remainder. As it was said: “Bhikkhus, if a bhikkhunī leaves her own residence and goes to a sectarian establishment, she should not be given the higher ordination upon returning.” Not only should she not be given higher ordination, but she also does not obtain the going forth. However, one who has taken up white robes and gone astray obtains merely the going forth.

2976. Vandananti pāde sambāhetvā vandanaṃ. Sādituṃ vaṭṭatīti ‘‘anujānāmi, bhikkhave, sāditu’’nti (cūḷava. 434) anuññātattā vaṭṭati. Tatreke ācariyā ‘‘sace ekato vā ubhato vā avassutā honti sārattā, yathāvatthukamevā’’ti vadanti. Eke ācariyā ‘‘natthi ettha āpattī’’ti vadantīti evaṃ ācariyavādaṃ dassetvā ‘‘idaṃ odissa anuññātaṃ vaṭṭatī’’ti aṭṭhakathāsu vuttaṃ, taṃ pamāṇaṃ. ‘‘Anujānāmi, bhikkhave, sāditu’’nti (cūḷava. 434) hi vacaneneva kappiyaṃ.

2976. “To pay respects” means to massage the feet and pay respects. “Permitted to enjoy” means it is allowable, as it is said: “I allow, bhikkhus, to enjoy” (Cūḷavagga 434). Some teachers say, “If they are dripping from either one or both breasts and are lustful, then it is according to the actual case.” Some teachers say, “There is no offense here.” Thus, after presenting the teachers’ views, the commentary states, “This is permitted with this in mind.” That is the authority. The very statement, “I allow, bhikkhus, to enjoy,” makes it allowable.

2977. Yāya kāyaci vaccakuṭiyā vacco na kātabbo, heṭṭhā vivaṭe uddhaṃ paṭicchanne pana vaccaṃ kātuṃ vaṭṭati. Heṭṭhā vivaṭe upari paṭicchanneti aṭṭhakathāyaṃ ‘‘sace kūpo khato hoti, upari pana padaramattameva sabbadisāsu paññāyati, evarūpepi vaṭṭatī’’ti (cūḷava. aṭṭha. 435) vuttaṃ.

2977. One should not defecate in just any kind of latrine; however, if the lower part is open and the upper part covered, it is allowable to defecate there. Regarding 'open below and covered above,' the commentary states: “If a pit is dug, and on top only an opening the size of a board is visible on all sides, in such a case it is also allowable” (Cūḷavagga Aṭṭha. 435).

2978. Sabbatthāti bhikkhuniupassayaantaragharādisabbaṭṭhānesu. Gilānāyāti yassā vinā pallaṅkaṃ na phāsu hoti. Aḍḍhapallaṅkanti ekapādaṃ ābhujitvā katapallaṅkaṃ. So [Pg.334] ekaṃ paṇhiṃ ūrumūlāsannaṃ katvā itaraṃ dūre katvā ābhujitapallaṅko nāma.

2978. “Everywhere” means in all places, including bhikkhunīs’ residences, inner chambers, and so on. “For one who is ill” refers to someone for whom it is not comfortable without sitting cross-legged. “Half-cross-legged” means a cross-legged posture made by bending one leg. That is the cross-legged posture called 'the bent posture,' wherein one heel is brought near the base of the thigh and the other is kept at a distance.

2979. Naratittheti purisānaṃ nahānatitthe. Yathāha – ‘‘na, bhikkhave, bhikkhuniyā purisatitthe nahāyitabbaṃ, yā nahāyeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, mahilātitthe nahāyitu’’nti (cūḷava. 436).

2979. “Naratitthe” means at a men's bathing place. As it is said: “Bhikkhus, a bhikkhunī should not bathe at a men's bathing place. If she does, she commits a dukkaṭa offense. I allow, bhikkhus, bathing at a women's bathing place” (Cūḷavagga 436).

2980. Yā samaṇī gandhacuṇṇena vā vāsitamattiyā vāsitakāya mattikāya vā paṭisote vā nhāyeyya, tassā āpatti dukkaṭanti yojanā. Vāsitavisesanena avāsitā vaṭṭatīti dīpeti. Yathāha – ‘‘anujānāmi, bhikkhave, pakatimattika’’nti (cūḷava. 436).

2980. If a female ascetic were to bathe with scented powder, or with scented clay, or with clay that has been scented, or against the current, she would commit a dukkaṭa offense—this is the construction. By the qualification “scented,” it is shown that unscented is allowable. As it was said: “I allow, bhikkhus, natural clay” (Cūḷavagga 436).

2981. Abhutvāti ettha āmisaaggaṃ gahaṇamattampi akatvā, pattacīvaraṃ katipayadivasānipi aparibhuñjitvāti attho. Sace asappāyaṃ, sabbampi apanetuṃ vaṭṭati.

2981. “Without having used” here means not having taken even the first portion of food, or not having used the bowl and robes for several days—this is the meaning. If it is unsuitable, it is allowable to remove all of it.

2982. Anupasampanne asante sabbaṃ bhikkhūhi paṭiggahitaṃ vā appaṭiggahitaṃ vā sannidhikataṃ vā sabbaṃ ajjhoharaṇīyaṃ bhikkhūhi paṭiggahāpetvā paribhuñjituṃ bhikkhunīnaṃ vaṭṭatīti yojanā. ‘‘Bhikkhunīnaṃ vaṭṭatī’’ti idaṃ pakaraṇavasena vuttaṃ. Bhikkhunīhipi paṭiggahāpetvā bhikkhūnampi tathāvidhaṃ paribhuñjituṃ vaṭṭati. Yathāha – ‘‘anujānāmi, bhikkhave, bhikkhūnaṃ sannidhiṃ bhikkhunīhi paṭiggāhāpetvā paribhuñjitu’’nti (cūḷava. 421).

2982. When no unordained person is present, it is allowable for bhikkhunīs to consume all that is to be eaten—whether it was received by bhikkhus or not, or whether it was stored—after having had it received by bhikkhus; this is the explanation. “It is permissible for bhikkhunīs” is stated according to the context. Having had it received by bhikkhunīs, it is also permissible for bhikkhus to consume such things in the same way. As it is said: “I allow, bhikkhus, for bhikkhus to consume stored items after having them received by bhikkhunīs” (Cūḷavagga 421).

Bhikkhunikkhandhakakathāvaṇṇanā.

The Explanation of the Chapter on Bhikkhunīs.

Iti vinayatthasārasandīpaniyā vinayavinicchayavaṇṇanāya

Thus in the Vinayatthasārasandīpanī, the commentary on the Vinayavinicchaya.

Khandhakakathāvaṇṇanā niṭṭhitā.

The Explanation of the Chapters is concluded.

Catubbidhakammakathāvaṇṇanā

Commentary on the Four Kinds of Formal Acts.

2983. Apalokanasaññitaṃ [Pg.335] kammaṃ, ñattikammaṃ, ñattidutiyakammaṃ, ñatticatutthakammanti imāni cattāri kammānīti yojanā. Tattha cattārīti gaṇanaparicchedo. Imānīti anantarameva vakkhamānattā āsannapaccakkhavacanaṃ. Kammānīti paricchinnakammanidassanaṃ. ‘‘Apalokanasaañata’’ntiādi tesaṃ sarūpadassanaṃ.

2983. An act designated as announcement, a formal act by motion, a formal act by motion and one announcement, and a formal act by motion and three announcements—these are the four formal acts; this is the construction. Here, “four” denotes the numerical limit. “These” is a proximate expression because they are about to be mentioned. “Formal acts” indicates the defined acts. “An act designated as announcement,” etc., shows their individual characteristics.

Tatrāyaṃ saṅkhepato vinicchayo (cūḷava. aṭṭha. 215; pari. aṭṭha. 482) – apalokanakammaṃ nāma sīmaṭṭhakasaṅghaṃ sodhetvā chandārahānaṃ chandaṃ āharitvā samaggassa saṅghassa anumatiyā taṃ taṃ vatthuṃ kittetvā ‘‘ruccati saṅghassā’’ti tikkhattuṃ sāvetvā kattabbaṃ kammaṃ vuccati. Ñattikammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā kattabbaṃ kammaṃ. Ñattidutiyakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā, ekāya ca anussāvanāyāti evaṃ ñattidutiyāya anussāvanāya kattabbaṃ kammaṃ. Ñatticatutthakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā, tīhi ca anussāvanāhīti evaṃ ñatticatutthāhi tīhi anussāvanāhi kattabbaṃ kammaṃ. Ñatti dutiyā yassa anussāvanassa taṃ ñattidutiyaṃ, tena kattabbaṃ kammaṃ ñattidutiyakammaṃ. Ñatti catutthā yassa anussāvanattayassa taṃ ñatticatutthaṃ, tena kātabbaṃ kammaṃ ñatticatutthakammaṃ.

Here is the summary decision (Cūḷava. Aṭṭha. 215; Pari. Aṭṭha. 482): An apalokanakamma is defined as a formal act to be performed after purifying the Sangha residing within the boundary, having gathered the consent of those who are entitled to give it, and with the approval of the united Sangha, proclaiming the matter and causing it to be heard three times with the phrase, “Does this meet the Sangha’s approval?” A ñattikamma is a formal act to be performed with the approval of the united Sangha by means of a single motion, following the same procedure. A ñattidutiyakamma is a formal act to be performed with the approval of the united Sangha by means of one motion and one announcement, following the same procedure; thus, it is a formal act to be done with an announcement that has the motion as its second part. A ñatticatutthakamma is a formal act to be performed with the approval of the united Sangha by means of one motion and three announcements, following the same procedure; thus, it is a formal act to be done with three announcements that have the motion as their fourth part. That announcement which has the motion as its second part is ñattidutiya; the formal act to be performed with that is a ñattidutiyakamma. That set of three announcements which has the motion as its fourth part is ñatticatuttha; the formal act to be performed with that is a ñatticatutthakamma.

2984-7. Tesaṃ ṭhānavasena bhedaṃ dassetumāha ‘‘apalokanakamma’’ntiādi. Navannaṃ ṭhānānaṃ samāhāro navaṭṭhānaṃ, ‘‘gacchatī’’ti iminā sambandho. Ñattikammanti gamanakiriyākattunidassanaṃ[Pg.336]. Navaṭṭhānanti kammanidassanaṃ. Dutiyanti ñattidutiyakammaṃ. Satta ṭhānāni gacchatīti yojanā.

To show their distinction according to the grounds, he said: “The formal act by announcement,” and so on. The aggregate of nine grounds is “navaṭṭhāna”; it is connected with the word “goes.” “Ñattikamma” is an example of the agent of the action of going. “Navaṭṭhāna” is an example of the object of the action. “Second” means ñattidutiyakamma. The construction is: “[it] goes to seven grounds.”

Idāni taṃ ṭhānabhedaṃ sarūpato dassetumāha ‘‘nissāraṇañcā’’tiādi. Nissāraṇādi kammavisesānaṃ saññā. Apalokanakammañhi nissāraṇaṃ…pe… pañcamaṃ kammalakkhaṇanti imāni pañca ṭhānāni gacchatīti yojanā.

Now, to show that distinction of grounds in its own form, he said: “And expulsion,” and so on. “Expulsion” and so on are the designations for specific formal acts. The construction is: For the formal act by announcement applies to these five grounds: expulsion… (and so on)… and fifth, the characteristic of a formal act.

Evaṃ nāmavasena dassitāni nissāraṇādīni atthato vibhajitvā dassetumāha ‘‘nissāraṇañcā’’tiādi. Samaṇuddesatoti kaṇṭakasāmaṇerato nissāraṇañca osāraṇañca vadeti yojanā. Tattha kaṇṭakasāmaṇerassa nissāraṇā tādisānaṃyeva sammāvattaṃ disvā pavesanā ‘‘osāraṇā’’ti veditabbā.

Having thus shown 'expulsion' and so on by name, to show them analyzed according to their meaning, he said: “And expulsion,” and so on. The construction is: 'from a novice' means from a thorn-like novice; he speaks of expulsion and reinstatement. Therein, there is the expulsion of a thorn-like novice; and 'reinstatement' should be understood as the readmission of such ones upon seeing their proper conduct.

Pabbajantena hetubhūtena bhaṇḍukaṃ bhaṇḍukammapucchanaṃ vadeyyāti attho. Pabbajjāpekkhassa kesacchedanapucchanaṃ bhaṇḍukammaṃ nāma. Channena hetubhūtena brahmadaṇḍakaṃ kammaṃ vadeti yojanā. Tathārūpassāti channasadisassa mukharassa bhikkhū duruttavacanena ghaṭṭentassa. Kātabboti ‘‘bhante, itthannāmo bhikkhu mukharo bhikkhū duruttavacanehi ghaṭṭento viharati, so bhikkhu yaṃ iccheyya, taṃ vadeyya. Bhikkhūhi itthannāmo bhikkhu neva vattabbo, na ovaditabbo, na anusāsitabbo. Saṅghaṃ, bhante, pucchāmi ‘itthannāmassa bhikkhuno brahmadaṇḍassa dānaṃ ruccati saṅghassā’ti. Dutiyampi pucchāmi… tatiyampi pucchāmi ‘itthannāmassa, bhante, bhikkhuno brahmadaṇḍassa dānaṃ ruccati saṅghassā’’ti (pari. aṭṭha. 495-496) evaṃ brahmadaṇḍo kātabbo.

“When one is going forth, because of the (related) cause, one should speak about shaving and the inquiry about the shaving act”—this is the meaning. For one seeking ordination, the inquiry about hair-cutting is called the shaving act. The construction states that with Channa as the cause, the formal act of Brahma-punishment is spoken of. “For one of such a nature” means a bhikkhu similar to Channa, who is foul-mouthed and harasses the bhikkhus with harsh speech. It should be done thus: “Venerable sir, such-and-such a bhikkhu is foul-mouthed and dwells, harassing the bhikkhus with harsh speech. That bhikkhu may say whatever he wishes. That bhikkhu should not be spoken to, advised, or instructed by the bhikkhus. Venerable sir, I ask the Sangha: ‘Does the Sangha approve of giving the Brahma-punishment to such-and-such a bhikkhu?’ A second time I ask… a third time I ask: ‘Venerable sir, does the Sangha approve of giving the Brahma-punishment to such-and-such a bhikkhu?’” (pari. aṭṭha. 495-496) Thus, the Brahma-punishment should be applied.

2988-9. ‘‘Āpucchitvānā’’ti pubbakiriyāya ‘‘gahitāyā’’ti aparakiriyā ajjhāharitabbā, ‘‘ruciyā’’ti etassa [Pg.337] visesanaṃ. Detīti ettha ‘‘acchinnacīvarādīna’’nti seso. Sabbo saṅgho sannipatitvāna sabbaso sabbe sīmaṭṭhe āgatāgate bhikkhū āpucchitvāna ‘‘itthannāmena parikkhārena bhavitabbaṃ, ruccati tassa dāna’’nti visuṃ pucchitvā gahitāya bhikkhūnaṃ ruciyā tikkhattuṃ apaloketvā cīvarādiparikkhāraṃ acchinnacīvarādīnaṃ deti, yaṃ evaṃbhūtaṃ saṅghassa dānaṃ, taṃ tassa apalokanakammassa kammalakkhaṇaṃ hotīti yojanā. Lakkhīyatīti lakkhaṇaṃ, kammameva lakkhaṇaṃ, na nissāraṇādīnīti kammalakkhaṇaṃ.

“Having asked” refers to the preliminary action; “having received consent” refers to the subsequent action that must be supplied. “By approval” is its qualifier. In “gives,” “to those whose robes, etc., have not been taken away” is the remainder to be understood. The construction is as follows: The entire Sangha, having assembled, having completely asked all the bhikkhus who have come within the boundary, having separately asked, “Such-and-such requisites are to be, does the Sangha approve this gift?” and with the bhikkhus’ approval having been received, after making the announcement three times, gives the robe or other requisites to those whose robes, etc., have not been taken away. Whatever gift of the Sangha is of this nature, that is the characteristic of the formal act for that formal act by announcement. Because it is characterized (lakkhīyati), it is a characteristic (lakkhaṇaṃ); the formal act itself is the characteristic, not expulsion and so on—thus, it is the characteristic of the formal act (kammalakkhaṇaṃ).

2990-1. Evaṃ apalokanakammassa pañca ṭhānāni uddesaniddesavasena dassetvā idāni ñattikammassa kammalakkhaṇaṃ tāva dassetumāha ‘‘nissāraṇa’’ntiādi. Iti ‘‘ñattiyā nava ṭhānānī’’ti ayamuddeso vakkhamānena ‘‘vinicchaye’’tiādiniddeseneva vibhāvīyati.

Having thus shown the five grounds for the formal act by announcement by way of summary and explanation, now, to show first the defining characteristic of the formal act by motion, he says, beginning with “expulsion,” and so on. Thus, the summary statement “nine grounds for the motion” is clarified by the explanation that is to be stated, beginning with “in the decision,” and so on.

2992. Vinicchayeti ubbāhikavinicchaye. Asampatteti niṭṭhaṃ agate. Therassāti dhammakathikassa. Tenevāha ‘‘avinayaññuno’’ti. Tassa ‘‘suṇantu me āyasmantā, ayaṃ itthannāmo bhikkhu dhammakathiko, imassa neva suttaṃ āgacchati, no suttavibhaṅgo, so atthaṃ asallakkhetvā byañjanacchāyāya atthaṃ paṭibāhati, yadāyasmantānaṃ pattakallaṃ, itthannāmaṃ bhikkhuṃ vuṭṭhāpetvā avasesā imaṃ adhikaraṇaṃ vūpasameyyāmā’’ti (cūḷava. 233) evaṃ ubbāhikavinicchaye dhammakathikassa bhikkhuno yā nissaraṇā vuttā, sā ñattikamme ‘‘nissāraṇā’’ti vuttāti yojanā.

2992. ‘In the decision’ means in the Ubbāhika-vinicchaya (an ad hoc settlement of a case). ‘When it is not completed’ means not having come to a conclusion. ‘Of the elder’ means of the Dhamma-preacher. Therefore he said, ‘of one who does not know the Vinaya.’ Concerning him, it is said: ‘Venerables, please listen to me. This bhikkhu, named so-and-so, is a Dhamma-preacher. Neither the Sutta nor the Suttavibhaṅga is clear to him. Without discerning the meaning, he rejects the meaning by the shadow of the letter. If the venerable ones deem it fit, having removed this bhikkhu named so-and-so, let the rest of us settle this case.’ (Cūḷavagga 233) Thus, the expulsion stated for the Dhamma-preaching bhikkhu in the Ubbāhika-vinicchaya is called ‘expulsion’ in the formal act by motion. This is the construction.

2993-4. Upasampadāpekkhassa ‘‘suṇātu me, bhante saṅgho, itthannāmo itthannāmassa āyasmato upasampadāpekkho[Pg.338], anusiṭṭho so mayā, yadi saṅghassa pattakallaṃ, itthannāmo āgaccheyyāti. Āgacchāhī’’ti (mahāva. 126) vacanapaṭisaṃyuttassa saṅghassa sammukhānayanaṃ, sā osāraṇā nāma. ‘‘Āgaccha osāraṇā’’ti padacchedo.

For one seeking higher ordination: 'Venerable Saṅgha, please listen to me. This person, named so-and-so, is seeking higher ordination under the Venerable so-and-so. I have instructed him. If it is agreeable to the Saṅgha, let so-and-so come.' 'Come!' (Mahāvagga 126) The bringing of someone before the Saṅgha, connected with this statement, is called 'osāraṇā' (summoning). The word division is 'āgaccha osāraṇā' (come, summoning).

Uposathavasenāpi, pavāraṇāvasenāpi. Ñattiyā ṭhapitattāti ‘‘suṇātu me, bhante saṅgho, ajjuposatho pannaraso, yadi saṅghassa pattakallaṃ, saṅgho uposathaṃ kareyya’’ (mahāva. 134), ‘‘suṇātu me, bhante saṅgho, ajja pavāraṇā pannarasī, yadi saṅghassa pattakallaṃ, saṅgho pavāreyyā’’ti (mahāva. 210) uposathapavāraṇāvasena ñattiyā ṭhapitattā uposatho, pavāraṇā vāti imāni dve ñattikammāni.

Also by way of Uposatha, and by way of Pavāraṇā. Because they are established by a motion: 'Venerable Saṅgha, please listen to me. Today is the fifteenth-day Uposatha. If it is agreeable to the Saṅgha, the Saṅgha should perform the Uposatha.' (Mahāvagga 134), 'Venerable Saṅgha, please listen to me. Today is the fifteenth-day Pavāraṇā. If it is agreeable to the Saṅgha, the Saṅgha should perform the Pavāraṇā.' (Mahāvagga 210) Because Uposatha and Pavāraṇā are established by a motion by way of Uposatha and Pavāraṇā, these two are formal acts by motion.

‘‘Upasampadāpekkhañhi, anusāseyyahanti cā’’ti iminā ‘‘suṇātu me, bhante saṅgho, itthannāmo itthannāmassa āyasmato upasampadāpekkho, yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ anusāseyya’’nti (mahāva. 126) ayaṃ ekā ñatti gahitā.

By this verse, 'For one seeking higher ordination, and I should instruct,' this one motion is taken: 'Venerable Saṅgha, please listen to me. This person, named so-and-so, is seeking higher ordination under the Venerable so-and-so. If it is agreeable to the Saṅgha, I will instruct so-and-so.' (Mahāvagga 126)

2995. ‘‘Itthannāmamahaṃ bhikkhuṃ, puccheyyaṃ vinayanti cā’’ti iminā ‘‘suṇātu me, bhante saṅgho, yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ vinayaṃ puccheyya’’nti (mahāva. 151) ayaṃ ekā ñatti gahitā. Evamādīti ādi-saddena ‘‘yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ anusāseyyā’’ti, ‘‘yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ antarāyike dhamme puccheyya’’nti (mahāva. 126), ‘‘yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ antarāyike dhamme puccheyyā’’ti, ‘‘yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ vinayaṃ puccheyyā’’ti (mahāva. 151), ‘‘yadi saṅghassa pattakallaṃ, ahaṃ itthannāmena vinayaṃ puṭṭho vissajjeyya’’nti [Pg.339] (mahāva. 152), ‘‘yadi saṅghassa pattakallaṃ, itthannāmo itthannāmena vinayaṃ puṭṭho vissajjeyyā’’ti – (mahāva. 152) imā cha ñattiyo gahitā. Evaṃ purimā dve, imā ca chāti edisā imā aṭṭha ñattiyo ‘‘sammutī’’ti vuttā.

2995. 'Itthannāmamahaṃ bhikkhuṃ, puccheyyaṃ vinayanti cā' (I would ask the monk named so-and-so about the Vinaya). By this, this one motion is understood: 'Venerable Saṅgha, please listen to me. If it is agreeable to the Saṅgha, I would ask so-and-so about the Vinaya' (Mahāvagga 151). By 'and so on,' with the word 'ādi,' the following are included: 'If it is agreeable to the Saṅgha, so-and-so should instruct so-and-so,' 'If it is agreeable to the Saṅgha, I would ask so-and-so about the impediments' (Mahāvagga 126), 'If it is agreeable to the Saṅgha, so-and-so should ask so-and-so about the impediments,' 'If it is agreeable to the Saṅgha, so-and-so should ask so-and-so about the Vinaya' (Mahāvagga 151), 'If it is agreeable to the Saṅgha, I, having been asked about the Vinaya by so-and-so, should answer' (Mahāvagga 152), 'If it is agreeable to the Saṅgha, so-and-so, having been asked about the Vinaya by so-and-so, should answer' (Mahāvagga 152)—these six motions are included. Thus, the previous two and these six—these eight motions are called 'authorizations' (sammutī).

2996. Nissaṭṭhacīvarādīnaṃ dānanti ‘‘suṇātu me, bhante saṅgho, idaṃ cīvaraṃ itthannāmassa bhikkhuno nissaggiyaṃ saṅghassa nissaṭṭhaṃ, yadi saṅghassa pattakallaṃ, saṅgho imaṃ cīvaraṃ itthannāmassa bhikkhuno dadeyyā’’ti (pārā. 464) evaṃ nissaṭṭhacīvarapattādīnaṃ dānaṃ ‘‘dāna’’nti vuccati. Āpattīnaṃ paṭiggāhoti ‘‘suṇātu me, bhante saṅgho, ayaṃ itthannāmo bhikkhu āpattiṃ sarati vivarati uttāniṃ karoti deseti, yadi saṅghassa pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpattiṃ paṭiggaṇheyya’’nti (cūḷava. 239), ‘‘yadāyasmantānaṃ pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpattiṃ paṭiggaṇheyya’’nti (cūḷava. 239). Tena vattabbo ‘‘passasī’’ti. ‘‘Āma passāmī’’ti. ‘‘Āyatiṃ saṃvareyyāsī’’ti. Evaṃ āpattīnaṃ paṭiggāho ‘‘paṭiggāho’’ti vuccati.

2996. The giving of relinquished robes, etc., is called 'giving': 'Venerable Saṅgha, please listen to me. This robe of the bhikkhu named so-and-so is subject to forfeiture and has been relinquished to the Saṅgha. If it is agreeable to the Saṅgha, the Saṅgha should give this robe to the bhikkhu named so-and-so' (Pārā. 464). Thus, the giving of relinquished robes, bowls, etc., is called 'giving'. The receiving of offenses is called 'receiving': 'Venerable Saṅgha, please listen to me. This bhikkhu, named so-and-so, remembers, reveals, makes manifest, and declares an offense. If it is agreeable to the Saṅgha, I will receive the offense from the bhikkhu named so-and-so' (Cūḷava. 239). 'When it is agreeable to the venerable ones, I will receive the offense from the bhikkhu named so-and-so' (Cūḷava. 239). He should then be told: 'Do you see it?' 'Yes, I see.' 'You should restrain yourself in the future.' Thus, the receiving of offenses is called 'receiving'.

2997. Pavārukkaḍḍhanāti pavāraṇukkaḍḍhanā. Gāthābandhavasena ṇa-kāralopo. Atha vā pavāraṇaṃ pavāroti pavāraṇa-saddapariyāyo pavāra-saddo. ‘‘Imaṃ uposathaṃ katvā, kāḷe pavārayāmī’’ti iminā ‘‘suṇantu me āyasmantā āvāsikā, yadāyasmantānaṃ pattakallaṃ, idāni uposathaṃ kareyyāma, pātimokkhaṃ uddiseyyāma, āgame kāḷe pavāreyyāmā’’ti (mahāva. 240) ayaṃ ñatti upalakkhaṇato dassitā. Evaṃ katapavāraṇā ‘‘paccukkaḍḍhanā’’ti matā. Ettha ca kāḷeti pubbakattikamāsassa kāḷapakkhuposathe. Iminā ca ‘‘āgame juṇhe pavāreyyāmā’’ti ayaṃ [Pg.340] ñatti ca upalakkhitā. Juṇheti aparakattikajuṇhapakkhauposathe.

2997. 'Pavārukkaḍḍhanā' means 'pavāraṇukkaḍḍhanā'. The elision of the letter 'ṇa' is due to the requirements of verse composition. Alternatively, 'pavāraṇa' is 'pavāro'; thus, the word 'pavāra' is a synonym for the word 'pavāraṇa'. By 'Imaṃ uposathaṃ katvā, kāḷe pavārayāmī' (Having performed this Uposatha, we will perform the Pavāraṇā at the coming time), this motion is indicated as an example: 'Venerable resident ones, please listen to me. If it is agreeable to the venerable ones, let us now perform the Uposatha, recite the Pātimokkha, and perform the Pavāraṇā at the coming time' (Mahāvagga 240). Thus, a Pavāraṇā performed in this manner is considered a 'postponement' (paccukkaḍḍhanā). Here, 'at the coming time' (kāḷe) refers to the Uposatha on the dark fortnight of the month of Pubbakattika. By this, the motion 'Let us perform the Pavāraṇā in the coming bright fortnight' is also implied. Here, 'in the bright fortnight' (juṇhe) refers to the Uposatha on the bright fortnight of the latter Kattika month.

2998. Tiṇavatthāraketi tiṇavatthārakasamathe. Sabbapaṭhamā ñattīti sabbasaṅgāhikā ñatti vuccati. Itarā cāti ubhayapakkhe paccekaṃ ṭhapitā dve ñattiyo cāti evaṃ tidhā pavattaṃ etaṃ ñattikammaṃ kammalakkhaṇaṃ iti evaṃ vuttanayena ‘‘vinicchaye’’tiādinā ñattiyā nava ṭhānāni veditabbānīti yojanā.

2998. 'Tiṇavatthārake' means in the Tiṇavatthāraka settlement. 'Sabbapaṭhamā ñatti' means the all-encompassing motion. And 'itarā' (the others) means the two motions established separately for each of the two parties. Thus, this motion-act (ñattikamma), which proceeds in these three ways, is the characteristic of the act. In this way, by the method stated, beginning with 'in a legal case' (vinicchaye), the nine grounds of a motion are to be understood—this is the construction.

2999-3000. Evaṃ ñattikamme nava ṭhānāni dassetvā idāni ñattidutiyakamme satta ṭhānāni dassetumāha ‘‘ñattidutiyakammampī’’tiādi. ‘‘Ñattidutiyakamma’’ntiādikā uddesagāthā uttānatthāva.

2999-3000. Having shown the nine grounds in the motion-act, now to show the seven grounds in the motion-with-one-proclamation act, he says, 'The motion-with-one-proclamation act as well,' and so on. The verse of topic headings beginning with 'The motion-with-one-proclamation act' is clear in meaning.

Niddese pattanikkujjanādīti ādi-saddena pattukkujjanaṃ gahitaṃ. Nissārosāraṇā matāti ‘‘nissāraṇā, osāraṇā’’ti ca matā. Tattha bhikkhūnaṃ alābhāya parisakkanādikehi aṭṭhahi aṅgehi samannāgatassa upāsakassa saṅghena asambhogakaraṇatthaṃ pattanikkujjanavasena nissāraṇā ca tasseva sammā vattantassa pattukkujjanavasena osāraṇā ca veditabbā. Sā khuddakavatthukkhandhake vaḍḍhalicchavivatthusmiṃ (cūḷava. 265) vuttā.

In the Niddesa, by 'pattanikkujjanādi' (turning the bowl upside down, etc.), the word 'ādi' (etc.) includes turning the bowl upright (pattukkujjana). 'Nissārosāraṇā' is considered to mean 'nissāraṇā' (expulsion) and 'osāraṇā' (reinstatement). In this regard, expulsion (nissāraṇā) is to be understood as the Saṅgha's turning the bowl upside down for a lay follower who possesses the eight qualities, such as striving for the non-gain of the bhikkhus, for the purpose of making him non-communable. And reinstatement (osāraṇā) is to be understood as turning the bowl upright for that same person when he is behaving properly. This is stated in the Khuddakavatthukkhandhaka, in the story of Vaḍḍha the Licchavi (Cūḷavagga 265).

3001. Sīmādisammuti sammuti nāma. Sā pañcadasadhā matāti sīmāsammuti ticīvarenaavippavāsasammuti santhatasammuti bhattuddesaka senāsanaggāhāpaka bhaṇḍāgārika cīvarapaṭiggāhaka yāgubhājaka phalabhājaka khajjabhājaka appamattakavissajjaka sāṭiyaggāhāpaka pattaggāhāpaka ārāmikapesaka sāmaṇerapesakasammutīti evaṃ sā sammuti pañcadasavidhā [Pg.341] matāti attho. Kathinassa vatthaṃ, tassa. Matoyeva matako, matakassa vāso matakavāso, tassa matakavāsaso, matakacīvarassa.

3001. The authorization regarding boundaries, etc., is called an authorization (sammuti). It is considered to be of fifteen kinds: the authorization for a boundary, the authorization for non-separation from the three robes, the authorization for felt rugs, the distributor of meals, the assigner of lodgings, the storekeeper, the receiver of robes, the distributor of gruel, the distributor of fruit, the distributor of edibles, the distributor of minor items, the receiver of under-robes, the receiver of bowls, the dispatcher of monastery attendants, and the dispatcher of novices. Thus, this authorization is considered to be of fifteen kinds—this is the meaning. Of the Kathina: of its cloth. A dead person is a 'mataka'; the robe of a dead person is a 'matakavāsa'; 'matakavāsaso' means of the robe of a deceased person; 'matakacīvarassa' also means of the robe of a deceased person.

3002. Ānisaṃsakhettabhūtapañcamāsabbhantareyeva ubbhāro antarubbhāro. Kuṭivatthussa, vihārassa vatthuno ca desanā desanā nāmāti yojanā.

3002. The 'withdrawal' (ubbāro) and 'interim withdrawal' (antarubbhāro) occur only within the five months of it being a field of merit. The declaration concerning the site for a hut and the site for a monastery is called a 'declaration' (desanā)—this is the construction.

3003. Tiṇavatthārake dvinnaṃ pakkhānaṃ sādhāraṇavasena ṭhapetabbañatti ca pacchā pakkhadvaye visuṃ visuṃ ṭhapetabbā dve ñattiyo cāti tisso ñattiyo kammavācāya abhāvena ñattikamme ‘‘kammalakkhaṇa’’nti dassitā, pacchā visuṃ visuṃ dvīsu pakkhesu vattabbā dve ñattidutiyakammavācā ñattidutiyakamme ‘‘kammalakkhaṇa’’nti dassitāti taṃ dassetumāha ‘‘tiṇavatthārake kamme’’ti. ‘‘Mohāropanatādisū’’ti iminā pācittiyesu dassitamohāropanakammañca aññavādakavihesakāropanakammādiñca saṅgaṇhāti. Etthāti imasmiṃ ñattidutiyakamme. Kammalakkhaṇameva kammalakkhaṇatā.

3003. In the Tiṇavatthāraka procedure, one motion to be established in common for the two parties, and later, two motions to be established separately for the two parties—thus, three motions. Due to the absence of a formal proclamation (kammavācā), these are shown as the 'characteristic of an act' (kammalakkhaṇa) under the motion-act (ñattikamma). Later, the two formal acts of motion-with-one-proclamation (ñattidutiyakammavācā) to be stated separately for the two parties are shown as the 'characteristic of an act' (kammalakkhaṇa) under the motion-with-one-proclamation act (ñattidutiyakamma). To demonstrate this, he says, 'in the Tiṇavatthāraka act'. By 'Mohāropanatādisū' (in imposing delusion, etc.), he includes the act of imposing delusion shown in the Pācittiyas, and the act of imposing vexation through other-speaking, etc. 'Ettha' means in this motion-with-one-proclamation act. 'Kammalakkhaṇatā' is simply the characteristic of an act.

3004-5. Iti evaṃ yathāvuttanayena ime satta ṭhānabhedā ñattidutiyakammassa. Evaṃ ñattidutiyakamme satta ṭhānāni dassetvā ñatticatutthakamme ṭhānabhedaṃ dassetumāha ‘‘tathā’’tiādi.

3004-5. Thus, in the manner stated, these are the seven distinct grounds for the motion-with-one-proclamation act. Having shown the seven grounds in the motion-with-one-proclamation act, to show the distinct grounds in the motion-with-three-proclamations act, he says, 'tathā' (similarly), and so on.

3006. Tajjanādīnanti ādi-saddena niyassādīnaṃ gahaṇaṃ. Tesaṃ sattannaṃ kammānaṃ. Passaddhi vūpasamo.

3006. 'Tajjanādīnaṃ' (of censure, etc.) means that by the word 'ādi' (etc.), subordination (niyassa), etc., are included. Of those seven acts. 'Passaddhi' is pacification.

3007. ‘‘Bhikkhunīnaṃ ovādo’’ti bhikkhunovādakasammuti phalūpacārena vuttā.

3007. 'Bhikkhunīnaṃ ovādo' (the instruction of bhikkhunīs) refers to the authorization of an instructor for bhikkhunīs, and is stated by way of metonymy from the result.

3008-9. Mūlapaṭikkasso [Pg.342] mūlāya paṭikassanā, gāthābandhavasena ka-kārassa dvebhāvo. Ukkhittassānuvattikāti ukkhittānuvattikā ekā yāvatatiyakā, aṭṭha saṅghādisesā, ariṭṭho caṇḍakāḷī ca dve, ime ekādasa yāvatatiyakā bhavanti. Imesaṃ vasāti ukkhittānuvattikādīni puggalādhiṭṭhānena vuttāni, imesaṃ samanubhāsanakammānaṃ vasena. Dasekāti ekādasa.

3008-9. 'Mūlapaṭikkasso' means reverting to the root (mūlāya paṭikassanā); the doubling of the 'ka' sound is due to the requirements of verse composition. 'Ukkhittassānuvattikā' means those who follow one who has been suspended. The cases requiring admonishment up to a third time are: one of following one who has been suspended, eight Saṅghādisesas, and the two of Ariṭṭha and Caṇḍakāḷī—these eleven require admonishment up to a third time. 'Imesaṃ vasa' means on the basis of these acts of formal admonishment, which are stated with reference to individuals, such as those who follow one who has been suspended. 'Dasekā' means eleven.

3011. Evaṃ catunnampi kammānaṃ ṭhānabhedaṃ dassetvā anvayato, byatirekato ca kātabbappakāraṃ dassetumāha ‘‘apalokanakammañcā’’tiādi. Ñattiyāpi na kāraye, ñattidutiyenapi na kārayeti yojanā.

3011. Having thus shown the distinctions of basis for all four types of acts, and in order to show the manner in which they should be performed both positively and negatively, he said, 'apalokanakammañca,' etc. The connection is: one should not perform it even with a motion, nor should one perform it with a motion-and-second-proclamation act.

3012. Apalokanakamme vuttalakkhaṇena ñattikammādīnampi kātabbappakāro sakkā viññātunti taṃ adassetvā ñattidutiyakamme labbhamānavisesaṃ dassetumāha ‘‘ñattidutiyakammānī’’tiādi. Apaloketvā kātabbāni lahukānipi ñattidutiyakammāni atthīti yojanā. Tāni pana katamānīti āha ‘‘sabbā sammutiyo siyu’’nti. Ettha sīmāsammutiṃ vinā sesā ticīvarenaavippavāsasammutiādayo sabbāpi sammutiyoti attho.

3012. Since the manner in which motion-acts and so on should be performed can be understood by the characteristics described for an act of announcement, without showing that, in order to show the special cases obtainable in a motion-and-second-proclamation act, he says, 'ñattidutiyakammāni,' etc. The connection is: there are even minor motion-and-second-proclamation acts that are to be performed by announcement. But what are these? He says, 'all authorizations should be.' Here, the meaning is: except for the authorization of a boundary, all other authorizations—such as the authorization regarding not being separated from the three robes—are included.

3013. Sesānīti yathāvuttehi sesāni sīmāsammutiādīni cha kammāni. Na vaṭṭatīti na vaṭṭanti, gāthābandhavasena na-kāralopo. Yathāha ‘‘sīmāsammuti, sīmāsamūhananaṃ, kathinadānaṃ, kathinuddhāro, kuṭivatthudesanā, vihāravatthudesanāti imāni cha kammāni garukāni apaloketvā kātuṃ na vaṭṭanti, ñattidutiyakammavācaṃ sāvetvāva [Pg.343] kātabbānī’’ti (pari. aṭṭha. 482). ‘‘Apaloketvā kātuṃ pana na vaṭṭatī’’ti idaṃ nidassanamattaṃ, ñatticatutthakammavasenāpi kātuṃ na vaṭṭanteva. Tenevāha ‘‘yathāvuttanayeneva, tena teneva kāraye’’ti, yo yo nayo taṃ taṃ kammaṃ kātuṃ vutto, teneva teneva nayenāti attho.

3013. 'The remaining' means the six acts remaining from those mentioned, such as the authorization of a boundary. 'It is not permissible' (na vaṭṭati) stands for 'they are not permissible' (na vaṭṭanti); the singular is used for the plural due to the constraints of the verse. As it is said: 'The authorization of a boundary, the revocation of a boundary, the giving of the Kathina, the withdrawal of the Kathina, the designation of a hut site, and the designation of a monastery site—these six weighty acts are not to be performed by announcement; they must be performed only after having proclaimed the motion-and-second-proclamation statement' (Pari. Aṭṭha. 482). The statement, 'However, it is not permissible to perform them by announcement,' is merely an illustration, for it is not permissible to perform them even by means of a motion-and-fourth-proclamation act. Therefore he said, 'By the very method stated, by that very one should it be performed,' the meaning of which is: whatever method is stated for performing a particular act, by that very method it should be done.

Catubbidhakammakathāvaṇṇanā.

The Exposition of the Discourse on the Fourfold Acts.

Kammavipattikathāvaṇṇanā

The Exposition of the Discourse on the Failure of Acts.

3014. Kammānaṃ vipattiyā dassitāya sampattipi byatirekato viññāyatīti kammavipattiṃ tāva dassetumāha ‘‘vatthuto’’tiādi. Vasati ettha kammasaṅkhātaṃ phalaṃ tadāyattavuttitāyāti vatthu, kammassa padhānakāraṇaṃ, tato vatthuto ca. Anussāvanasīmatoti anussāvanato, sīmato ca. Pañcevāti evakārena kammadosānaṃ etaṃparamataṃ dasseti.

3014. Since, when the failure of acts is shown, their success is also understood by contrast, in order to first show the failure of acts, he says, 'vatthuto,' etc. 'Vatthu' (basis) is so called because the result of the act resides (vasati) in it, its existence being dependent on that; it is the principal cause of the act. Hence, 'from the basis' (vatthuto). 'Anussāvanasīmato' means from the proclamation and from the boundary. 'Pañceva' (only five): by the word 'eva' (only), he shows that this is the highest limit of the faults of an act.

3015. Yathānikkhittakammadosamātikānukkame kammavipattiṃ vibhajitvā dassetumāha ‘‘sammukhā’’tiādi. Saṅghadhammavinayapuggalasammukhāsaṅkhātaṃ catubbidhaṃ sammukhāvinayaṃ upanetvā kātabbaṃ kammaṃ sammukhākaraṇīyaṃ nāma.

3015. In order to show the failure of acts by analyzing it in sequence with the laid-down matrix of the faults of an act, he says, 'sammukhā,' etc. An act that must be performed by applying the fourfold procedure-in-the-presence (sammukhāvinaya), designated as presence of the Saṅgha, the Dhamma, the Vinaya, and the person, is called 'to be done in the presence' (sammukhākaraṇīya).

Tattha yāvatikā bhikkhū kammapattā, te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti, ayaṃ saṅghasammukhatā. Yena dhammena yena vinayena yena satthusāsanena saṅgho taṃ kammaṃ karoti, ayaṃ dhammasammukhatā, vinayasammukhatā. Tattha dhammoti bhūtaṃ vatthu. Vinayoti codanā ceva sāraṇā ca. Satthusāsanaṃ nāma ñattisampadā ceva anussāvanasampadā ca. Yassa saṅgho [Pg.344] taṃ kammaṃ karoti, tassa sammukhabhāvo puggalasammukhatā. Evaṃ catubbidhena sammukhāvinayena yaṃ saṅghakammaṃ ‘‘karaṇīya’’nti vuttaṃ, taṃ asammukhā karoti catubbidhalakkhaṇato ekampi parihāpetvā karoti, taṃ kammaṃ vatthuvipannaṃ sammukhāvinayasaṅkhātena vatthunā vekallaṃ ‘‘adhammakamma’’nti pavuccatīti yojanā.

Here, as many monks as are qualified to participate in the act have arrived, the consent of those entitled to give consent has been obtained, and those present do not object—this is the presence of the Saṅgha. The Dhamma, the Vinaya, and the Teacher’s instruction by which the Saṅgha performs that act—this is the presence of the Dhamma and the presence of the Vinaya. Herein, 'Dhamma' means the true basis of the matter. 'Vinaya' means both the accusation and the interrogation. 'The Teacher’s instruction' means the accomplishment of the motion and the accomplishment of the proclamation. The presence of the person for whom the Saṅgha performs that act is the presence of the individual. The connection is: if an act of the Saṅgha that is said 'to be done' by the fourfold procedure-in-the-presence is performed not in the presence, that is, performed having omitted even one of these fourfold characteristics, that act is ruined in its basis, being deficient in the basis known as the procedure-in-the-presence, and is called an 'unlawful act' (adhammakamma).

3016-8. Evaṃ sammukhākaraṇīye vatthuto kammavipattiṃ dassetvā asammukhākaraṇīyaṃ vibhajitvā dassetumāha ‘‘asammukhā’’tiādi.

Having thus shown the failure of an act from its basis in the case of one to be done in the presence, in order to analyze and show an act not to be done in the presence, he says, 'asammukhā,' etc.

Devadattassa kataṃ pakāsanīyakammañca. Sekkhasammuti ummattakasammutīti yojanā. Avandiyakammaṃ puggalasīsena ‘‘avandiyo’’ti vuttaṃ. Aḍḍhakāsiyā gaṇikāya anuññātā dūtena upasampadā dūtūpasampadā. Iti imāni aṭṭha kammāni ṭhapetvāna sesāni pana sabbaso sabbāni kammāni ‘‘sammukhākaraṇīyānī’’ti sobhanagamanādīhi sugato satthā abrvi kathesīti yojanā.

And the act of proclamation performed for Devadatta. The authorization of trainees and the authorization of the insane—this is the connection. The act of making one unworthy of veneration, spoken of as 'unworthy of veneration' for an individual. Ordination by messenger, permitted to the courtesan Aḍḍhakāsī, is messenger-ordination. The connection is: having set aside these eight acts, the Sugata, the Teacher, endowed with excellent conduct and other virtues, spoke and declared that all the remaining acts, in every way, are 'to be done in the presence'.

3019-20. Evaṃ vatthuto kammavipattiṃ dassetvā ñattito dassetumāha ‘‘ñattito’’tiādi. Vipajjananayāti vinayavipajjanakkamā. Vatthuṃ na parāmasatīti yassa upasampadādikammaṃ karoti, taṃ na parāmasati tassa nāmaṃ na gaṇhāti. ‘‘Suṇātu me, bhante saṅgho, ayaṃ dhammarakkhito āyasmato buddharakkhitassa upasampadāpekkho’’ti vattabbe ‘‘suṇātu me, bhante saṅgho, āyasmato buddharakkhitassa upasampadāpekkho’’ti vadati. Evaṃ vatthuṃ na parāmasati.

Having thus shown the failure of an act from its basis, to show the failure from the motion, he says, 'ñattito,' etc. 'By way of failure' means according to the sequence of failure in the Vinaya. 'He does not refer to the subject' means he does not refer to the person for whom the act, such as ordination, is being performed; he does not state that person's name. When he should say, 'Venerable sirs, may the Saṅgha hear me: this Dhammarakkhita, desiring ordination under the Venerable Buddharakkhita,' instead he says, 'Venerable sirs, may the Saṅgha hear me: desiring ordination under the Venerable Buddharakkhita.' In this way, he does not refer to the subject.

Saṅghaṃ na parāmasatīti saṅghassa nāmaṃ na parāmasati tassa nāmaṃ na gaṇhāti. ‘‘Suṇātu me, bhante saṅgho, ayaṃ dhammarakkhito’’ti vattabbe ‘‘suṇātu me, bhante, ayaṃ dhammarakkhito’’ti vadati. Evaṃ saṅghaṃ na parāmasati.

'He does not refer to the Saṅgha' means he does not refer to the name of the Saṅgha; he does not state its name. When it should be said, 'Venerable sirs, may the Saṅgha hear me, this Dhammarakkhita…,' but instead he says, 'Venerable sirs, may you hear me, this Dhammarakkhita…,' in this way he does not refer to the Saṅgha.

Puggalaṃ [Pg.345] na parāmasatīti yo upasampadāpekkhassa upajjhāyo, taṃ na parāmasati tassa nāmaṃ na gaṇhāti. ‘‘Suṇātu me, bhante saṅgho, ayaṃ dhammarakkhito āyasmato buddharakkhitassa upasampadāpekkho’’ti vattabbe ‘‘suṇātu me, bhante saṅgho, ayaṃ dhammarakkhito upasampadāpekkho’’ti vadati. Evaṃ puggalaṃ na parāmasati.

'He does not refer to the individual' means he does not refer to the preceptor of the ordination candidate; he does not state his name. When it should be said, 'Venerable sirs, may the Saṅgha hear me: this Dhammarakkhita, desiring ordination under the Venerable Buddharakkhita,' but instead he says, 'Venerable sirs, may the Saṅgha hear me: this Dhammarakkhita is a candidate for ordination,' in this way he does not refer to the individual.

Ñattiṃ na parāmasatīti sabbena sabbaṃ ñattiṃ na parāmasati, ñattidutiyakamme ñattiṃ aṭṭhapetvā dvikkhattuṃ kammavācāya eva anussāvanakammaṃ karoti, ñatticatutthakammepi ñattiṃ aṭṭhapetvā catukkhattuṃ kammavācāya eva anussāvanakammaṃ karoti. Evaṃ ñattiṃ na parāmasati.

'He does not refer to the motion' means he does not refer to the motion at all. In a motion-and-second-proclamation act, without stating the motion, he performs the act of proclamation with only two recitations of the formal statement; and in a motion-and-fourth-proclamation act, without stating the motion, he performs the act of proclamation with only four recitations of the formal statement. In this way, he does not refer to the motion.

Pacchā vā ñattiṃ ṭhapetīti paṭhamaṃ kammavācāya anussāvanakammaṃ katvā ‘‘esā ñattī’’ti vatvā ‘‘khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti vadati. Evaṃ pacchā ñattiṃ ṭhapeti. Pañcahetehīti etehi pañcahi kāraṇehi.

Or he establishes the motion afterwards: having first performed the act of proclamation by the formal statement, he says, 'This is the motion,' and then says, 'It is agreeable to the Saṅgha; therefore, it is silent. Thus I take it.' In this way, he establishes the motion afterwards. 'By these five' means by these five reasons.

3021-2. Evaṃ ñattito kammavipattiṃ dassetvā idāni anussāvanato dassetumāha ‘‘anussāvanato’’tiādi. Anussāvanato kammadosā pañca pakāsitāti yojanā. ‘‘Na parāmasati vatthuṃ vā’’tiādīsu vatthuādīni vuttanayeneva veditabbāni. Evaṃ pana nesaṃ aparāmasanaṃ hoti (pari. aṭṭha. 485) – ‘‘suṇātu me, bhante saṅgho’’ti paṭhamānussāvane vā ‘‘dutiyampi etamatthaṃ vadāmi… tatiyampi etamatthaṃ vadāmi, ‘‘suṇātu me bhante saṅgho’’ti dutiyatatiyānussāvanesu vā ‘‘ayaṃ dhammarakkhito āyasmato buddharakkhitassa upasampadāpekkho’’ti vattabbe ‘‘suṇātu me, bhante saṅgho, āyasmato buddharakkhitassā’’ti vadanto vatthuṃ na parāmasati nāma.

Having thus shown the failure of an act from the motion, now, to show it from the proclamation, he says, 'anussāvanato,' etc. The connection is: 'Five faults of an act from the proclamation are declared.' In 'or does not refer to the subject,' etc., the subject and so on should be understood in the manner already stated. However, their not being referred to occurs thus (Pari. Aṭṭha. 485): When, in the first proclamation, or in the second and third proclamations, it should be said, 'Venerable sirs, may the Saṅgha hear me: this Dhammarakkhita, desiring ordination under the Venerable Buddharakkhita,' but instead one says, 'Venerable sirs, may the Saṅgha hear me: of the Venerable Buddharakkhita,' this is called not referring to the subject.

‘‘Suṇātu [Pg.346] me, bhante saṅgho, ayaṃ dhammarakkhito’’ti vattabbe ‘‘suṇātu me, bhante, ayaṃ dhammarakkhito’’ti vadanto saṅghaṃ na parāmasati nāma.

When it should be said, 'Venerable sirs, may the Saṅgha hear me, this is Dhammarakkhita,' but instead he says, 'Venerable sirs, may one hear me, this is Dhammarakkhita,' he does not refer to the Saṅgha.

‘‘Suṇātu me, bhante saṅgho, ayaṃ dhammarakkhito āyasmato buddharakkhitassā’’ti vattabbe ‘‘suṇātu me, bhante saṅgho, ayaṃ dhammarakkhito upasampadāpekkho’’ti vadanto puggalaṃ na parāmasati nāma.

When it should be said, 'Venerable sirs, may the Saṅgha hear me, this is Dhammarakkhita, the candidate of the Venerable Buddharakkhita,' but instead he says, 'Venerable sirs, may the Saṅgha hear me, this is Dhammarakkhita, a candidate for ordination,' he does not refer to the individual.

Sāvanaṃ hāpetīti sabbena sabbaṃ kammavācāya anussāvanaṃ na karoti, ñattidutiyakamme dvikkhattuṃ ñattimeva ṭhapeti, ñatticatutthakamme catukkhattuṃ ñattimeva ṭhapeti. Evaṃ anussāvanaṃ hāpeti. Yopi ñattidutiyakamme ekaṃ ñattiṃ ṭhapetvā ekaṃ kammavācaṃ anussāvento akkharaṃ vā chaḍḍeti, padaṃ vā duruttaṃ karoti, ayampi anussāvanaṃ hāpetiyeva. Ñatticatutthakamme pana ekaṃ ñattiṃ ṭhapetvā sakimeva vā dvikkhattuṃ vā kammavācāya anussāvanaṃ karontopi akkharaṃ vā padaṃ vā chaḍḍentopi duruttaṃ karontopi anussāvanaṃ hāpetiyevāti veditabbo.

'He omits the proclamation' means that he does not perform the proclamation of the formal act (kammavācā) at all. In a formal act with the motion as the second part, he establishes the motion (ñatti) only, twice. In a formal act with the motion as the fourth part, he establishes the motion (ñatti) only, four times. Thus, he omits the proclamation. Even one who, in a formal act with the motion as the second part, having established the motion once, omits a syllable or mispronounces a word while proclaiming the single formal act, also omits the proclamation. In a formal act with the motion as the fourth part, however, it should be understood that one who, having established the motion once, proclaims the formal act only once or twice, or omits a syllable or a word, or mispronounces, also omits the proclamation.

Duruttaṃ karotīti ettha pana ayaṃ vinicchayo (pari. aṭṭha. 485) – yo hi aññasmiṃ akkhare vattabbe aññaṃ vadati, ayaṃ duruttaṃ karoti nāma. Tasmā kammavācaṃ karontena bhikkhunā yvāyaṃ –

'He makes a wrong utterance': here is the determination in this case (Parivāra Aṭṭhakathā 485): Whoever, when one syllable should be spoken, speaks another, this is called making a wrong utterance. Therefore, a bhikkhu performing the formal act (kammavācā) should...

‘‘Sithilaṃ dhanitañca dīgharassaṃ;

Garukaṃ lahukañca niggahitaṃ;

Sambandhaṃ vavatthitaṃ vimuttaṃ;

Dasadhā byañjanabuddhiyā pabhedo’’ti. (pari. aṭṭha. 485) –

Unaspirated and aspirated, long and short; heavy and light, and the nasal sound; connected, separated, and released—these are the ten distinctions in the understanding of consonants.

Vutto, ayaṃ suṭṭhu upalakkhetabbo.

This, as stated, should be well discerned.

Ettha hi sithilaṃ nāma pañcasu vaggesu paṭhamatatiyaṃ. Dhanitaṃ nāma tesveva dutiyacatutthaṃ. Dīghanti dīghena kālena vattabbaṃ ākārādi[Pg.347]. Rassanti tato upaḍḍhakālena vattabbaṃ akārādi. Garukanti dīghameva, yaṃ vā ‘‘āyasmato buddharakkhitattherassa, yassa nakkhamatī’’ti evaṃ saṃyogaparaṃ katvā vuccati. Lahukanti rassameva, yaṃ vā ‘‘āyasmato buddharakkhitatherassa, yassa na khamatī’’ti evaṃ asaṃyogaparaṃ katvā vuccati. Niggahitanti yaṃ karaṇāni niggahetvā avissajjetvā avivaṭena mukhena anunāsikaṃ katvā vattabbaṃ. Sambandhanti yaṃ parapadena sambandhitvā ‘‘tuṇhassā’’ti vā ‘‘tuṇhissā’’ti vā vuccati. Vavatthitanti yaṃ parapadena asambandhaṃ katvā vicchinditvā ‘‘tuṇhī assā’’ti vā ‘‘tuṇha assā’’ti vā vuccati. Vimuttanti yaṃ karaṇāni aniggahetvā vissajjetvā vivaṭena mukhena anunāsikaṃ akatvā vuccati.

Here, 'unaspirated' (sithila) refers to the first and third in the five classes of consonants. 'Aspirated' (dhanita) refers to the second and fourth in those same classes. 'Long' (dīgha) means what should be spoken with a long duration, such as 'ā' and so on. 'Short' (rassa) means what should be spoken with half that duration, such as 'a' and so on. 'Heavy' (garuka) is indeed long, or that which is spoken with a conjunct consonant following it, as in "āyasmato buddharakkhitattherassa, yassa nakkhamatī." 'Light' (lahuka) is indeed short, or that which is spoken without a conjunct consonant following it, as in "āyasmato buddharakkhitatherassa, yassa na khamatī." 'Nasal sound' (niggahita) refers to what should be spoken by restraining the articulators, without releasing them, making it nasal with the mouth not open. 'Connected' (sambandha) refers to that which, connected with the following word, is spoken as "tuṇhassā" or "tuṇhissā." 'Separated' (vavatthita) refers to that which, disconnected from the following word and broken apart, is spoken as "tuṇhī assā" or "tuṇha assā." 'Released' (vimutta) refers to what is spoken by not restraining the articulators, releasing them, opening the mouth, and not making it nasal.

Tattha ‘‘suṇātu me’’ti vattabbe ta-kārassa tha-kāraṃ katvā ‘‘suṇāthu me’’ti vacanaṃ sithilassa dhanitakaraṇaṃ nāma, tathā ‘‘pattakallaṃ, esā ñattī’’ti vattabbe ‘‘patthakallaṃ, esā ñatthī’’tiādivacanañca. ‘‘Bhante saṅgho’’ti vattabbe bhakāraghakārānaṃ bakāragakāre katvā ‘‘bante saṃgo’’ti vacanaṃ dhanitassa sithilakaraṇaṃ nāma. ‘‘Suṇātu me’’ti vivaṭena mukhena vattabbe pana ‘‘suṇaṃtu me’’ti vā ‘‘esā ñattī’’ti vattabbe ‘‘esaṃ ñattī’’ti vā avivaṭena mukhena anunāsikaṃ katvā vacanaṃ vimuttassa niggahitavacanaṃ nāma. ‘‘Pattakalla’’nti avivaṭena mukhena anunāsikaṃ katvā vattabbe ‘‘pattakallā’’ti vivaṭena mukhena anunāsikaṃ akatvā vacanaṃ niggahitassa vimuttavacanaṃ nāma. Iti sithile kattabbe dhanitaṃ, dhanite kattabbe sithilaṃ, vimutte kattabbe niggahitaṃ, niggahite kattabbe vimuttanti imāni cattāri byañjanāni antokammavācāya kammaṃ dūsenti. Evaṃ vadanto hi aññasmiṃ akkhare vattabbe aññaṃ vadati, duruttaṃ karotīti vuccati.

Now, when one should say 'suṇātu me,' but instead, making the letter 't' into 'th,' says 'suṇāthu me,' that is called making an unaspirated sound into an aspirated one. Similarly, saying 'patthakallaṃ, esā ñatthī,' and so on, when one should say 'pattakallaṃ, esā ñattī.' When one should say 'Bhante saṅgho,' but instead, making the letters 'bh' and 'gh' into 'b' and 'g,' says 'bante saṃgo,' that is called making an aspirated sound into an unaspirated one. When one should say 'suṇātu me' with an open mouth, but instead says 'suṇaṃtu me,' or when one should say 'esā ñattī,' but says 'esaṃ ñattī' with the mouth not open, making it nasal, that is called making a released sound into a nasal one. When one should say 'pattakallaṃ' with the mouth not open, making it nasal, but instead says 'pattakallā' with an open mouth, not making it nasal, that is called making a nasal sound into a released one. Thus, these four types of phonetic errors—making an unaspirated sound into an aspirated one, an aspirated into an unaspirated, a released into a nasal, and a nasal into a released—spoil the formal act (kamma) within the kammavācā. For one who speaks thus, saying one letter when another should be said, is said to have made a wrong utterance.

Itaresu [Pg.348] pana dīgharassādīsu chasu byañjanesu dīghaṭṭhāne dīghameva, rassaṭṭhāne ca rassamevāti evaṃ yathāṭhāne taṃ tadeva akkharaṃ bhāsantena anukkamāgataṃ paveṇiṃ avināsentena kammavācā kātabbā. Sace pana evaṃ akatvā dīghe vattabbe rassaṃ, rasse vā vattabbe dīghaṃ vadati, tathā garuke vattabbe lahukaṃ, lahuke vā vattabbe garukaṃ vadati, sambandhe vā pana vattabbe vavatthitaṃ, vavatthite vā vattabbe sambandhaṃ vadati, evaṃ vuttepi kammavācā na kuppati. Imāni hi cha byañjanāni kammaṃ na kopenti.

But in the other six phonetic distinctions—long and short, etc.—where a long sound should be made, only the long sound is to be used, and where a short sound should be made, only the short sound is to be used. Thus, by speaking each syllable correctly in its proper place, without destroying the unbroken tradition that has come down in sequence, the formal act (kammavācā) should be performed. However, if one does not do so and speaks a short sound where a long one should be used, or a long sound where a short one should be used; or a light sound where a heavy one should be used, or a heavy sound where a light one should be used; or a connected sound where a separate one should be used, or a separate sound where a connected one should be used—even if spoken thus, the formal act (kammavācā) is not invalidated. For these six phonetic distinctions do not invalidate the act.

Yaṃ pana suttantikattherā ‘‘da-kāro ta-kāramāpajjati, ta-kāro da-kāramāpajjati, ca-kāro ja-kāramāpajjati, ja-kāro ca-kāramāpajjati, ya-kāro ka-kāramāpajjati, ka-kāro ya-kāramāpajjati, tasmā da-kārādīsu vattabbesu ta-kārādivacanaṃ na virujjhatī’’ti vadanti, taṃ kammavācaṃ patvā na vaṭṭati. Tasmā vinayadharena neva da-kāro ta-kāro kātabbo…pe… na ka-kāro ya-kāro. Yathāpāḷiyā niruttiṃ sodhetvā dasavidhāya byañjananiruttiyā vuttadose pariharantena kammavācā kātabbā. Itarathā hi sāvanaṃ hāpeti nāma.

Furthermore, the elders who specialize in the Suttantas say, "The letter 'd' becomes the letter 't,' the letter 't' becomes the letter 'd,' the letter 'c' becomes the letter 'j,' the letter 'j' becomes the letter 'c,' the letter 'y' becomes the letter 'k,' and the letter 'k' becomes the letter 'y.' Therefore, when words with 'd' and so on should be spoken, the utterance of 't' and so on is not contradictory." However, that is not permissible when it comes to the formal act (kammavācā). Therefore, a Vinaya-holder should not make 'd' into 't'... nor 'k' into 'y.' The formal act (kammavācā) should be performed by purifying the language according to the Pāli text and avoiding the faults stated in the tenfold phonetic interpretation. Otherwise, it is called an omission of the proclamation.

Asamaye sāvetīti sāvanāya akāle anavakāse ñattiṃ aṭṭhapetvā paṭhamaṃyeva anussāvanakammaṃ katvā pacchā ñattiṃ ṭhapeti. Iti imehi pañcahākārehi anussāvanato kammāni vipajjanti. Tenāha – ‘‘evaṃ pana vipajjanti, anussāvanatopi cā’’ti.

'He proclaims at an improper time' means that at an improper time or in an unsuitable place for the proclamation, having not established the motion (ñatti), he first performs the act of proclamation and then establishes the motion afterwards. Thus, in these five ways, the formal acts fail due to the proclamation. Therefore, it is said: "In this way, they fail, and also due to the proclamation."

3023. Evaṃ anussāvanato kammavipattiṃ dassetvā sīmato kammavipatti uposathakkhandhakakathāya vuttanayā evāti tameva atidisanto āha ‘‘ekādasahi…pe… mayā’’ti. Kammadosoyeva kammadosatā. Tāva paṭhamaṃ.

3023. Having thus shown the failure of the act by way of proclamation, he extends the teaching that the failure of the act due to the boundary is just as explained in the discussion of the Uposathakkhandhaka, saying, "By eleven... by me." A fault in the act is simply the state of being a faulty act. So much for the first point.

3024-7. Evaṃ [Pg.349] sīmato kammavipattiṃ atidesato dassetvā idāni parisavasena dassetumāha ‘‘catuvaggenā’’tiādi. Kammapattāti ettha ‘‘cattāro pakatattā’’ti seso. Yathāha – ‘‘catuvaggakaraṇe kamme cattāro bhikkhū pakatattā kammapattā’’ti (pari. 497). Ettha ca pakatattā nāma anukkhittā anissāritā parisuddhasīlā cattāro bhikkhū. Kammapattā kammassa arahā anucchavikā sāmino. Na tehi vinā taṃ kammaṃ karīyati, na tesaṃ chando vā pārisuddhi vā eti. Anāgatāti parisāya hatthapāsaṃ anāgatā. Chandoti ettha ‘‘chandārahāna’’nti seso. Yathāha ‘‘avasesā pakatattā chandārahā’’ti. Iminā ayamattho dīpito hoti – ‘‘avasesā pana sacepi sahassamattā honti, sace samānasaṃvāsakā, sabbe chandārahāva honti, chandapārisuddhiṃ datvā āgacchantu vā mā vā, kammaṃ pana tiṭṭhatī’’ti. Sammukhāti sammukhībhūtā.

Having thus shown the failure of the act by way of extension from the boundary, he now proceeds to show it in terms of the assembly, beginning with 'by a group of four,' etc. In 'qualified for the act,' the ellipsis is 'four regular bhikkhus.' As it is said: 'In an act performed by a group of four, four bhikkhus who are regular are qualified for the act' (Pari. 497). Here, 'regular' means four bhikkhus who are not suspended, not expelled, and of pure virtue. 'Qualified for the act' means they are worthy, suitable, and the masters of the act. Without them, that act cannot be performed, nor can their consent or declaration of purity be brought. 'Not arrived' refers to those who have not arrived within arm’s reach of the assembly. In 'consent,' the ellipsis is 'of those worthy of consent.' As it is said: 'The remaining regular bhikkhus are worthy of consent.' By this, the following meaning is clarified: 'However, the rest, even if they number a thousand, provided they share the same communion, are all only worthy of consent. Whether they come after giving their consent and declaration of purity or not, the act still stands.' 'In the presence of' refers to those who are physically present.

Tivaṅgikoti kammapattānāgamanachandānāharaṇapaṭikkosanasaṅkhātaaṅgattayayutto. Doso kammavipattilakkhaṇo. Parisāya vasā siyāti parisavasena hoti.

'Having three factors' means it is endowed with the three factors, namely, the non-arrival of those qualified for the act, the non-bringing of consent, and rejection. The fault has the characteristic of a failure of the act. 'It may be due to the assembly' means it occurs by way of the assembly.

Paṭisedhentīti paṭikkosanti. Dutiye catuvaggike kamme duvaṅgiko doso parisāya vasā siyāti yojanā.

'They reject' means they refuse. In the second four-member formal act, the two-factored fault may be due to the assembly—this is the connection.

Ettha etasmiṃ tatiye catuvaggike paṭikkosova atthi, na itare parisadosāti ekaṅgiko doso parisāya vasā siyāti yojanā. Duvaṅga yuttaparisādosassa dutiyaṃ desitattā duvaṅga yuttaparisādoso ‘‘dutiyo’’ti [Pg.350] vutto. Tathā tatiyaṃ desitattā ekaṅgayutto tatiyo veditabbo. Imameva nayaṃ pañcavaggādisaṅghattayassa atidisanto āha ‘‘evaṃ…pe… tividhesupī’’ti. Ādi-saddena dasavaggavīsativaggasaṅghānaṃ gahaṇaṃ.

Here, in this third four-member formal act, there is only the fault of rejection, not the other faults of the assembly; thus, the single-factored fault may be due to the assembly—this is the connection. Because the two-factored fault associated with the assembly was taught as the second, the two-factored fault associated with the assembly is called 'the second.' Similarly, since the third was taught, the one-factored fault should be understood as the third. Extending this same method to the three types of Sanghas, such as the five-member group, he says: 'Thus... and so on... in the three kinds as well.' By the word 'etc.,' the Sanghas of ten-member and twenty-member groups are included.

3028. Evaṃ catūsu saṅghesu catunnaṃ tikānaṃ vasena parisato kammavipattiyā dvādasavidhataṃ dassetumāha ‘‘catutthikā’’ti. Anuvādena ‘‘dasa dve siyu’’nti vidhīyati. Parisāvasā catutthikā dosā dasa dve dvādasa siyunti yojanā. Etthāti etesu ‘‘vatthuto’’tiādinā vuttesu pañcasu kammadosesu, niddhāraṇe bhummaṃ. ‘‘Parisāvasā’’ti idaṃ niddhāretabbaṃ. Kammānīti apalokanādīni cattāri. Ettha ca catuvaggādikaraṇīyesu kammesu pakatattena kammavācaṃ sāvetvā katameva kammaṃ kammapattena kataṃ hoti. Kammapatte pakatatte ṭhapetvā apakatattena kenaci, kevaleneva kammavācaṃ sāvetvā kataṃ apakatattakammapattalakkhaṇābhāvā, kammapattena ca kammavācāya assāvitattā anussāvanadosena vipannaṃ hotīti veditabbaṃ. Teneva porāṇakavinayadharattherā kammavipattisaṅkāparihāratthaṃ dvīhi tīhi ekato kammavācaṃ sāvayanti. Ayamettha saṅkhepo, vitthāro pana parivārāvasāne pāḷiyā (pari. 482 ādayo) vā aṭṭhakathāya (pari. aṭṭha. 482 ādayo) ca gahetabbo.

3028. Thus, to show the twelvefold nature of the failure of the formal act due to the assembly in the four Sanghas, by way of the four triads, he says, 'the fourth triad.' By way of restatement, it is laid down that 'there may be ten and two.' The connection is: the faults of the fourth triad, due to the assembly, may be ten and two, that is, twelve. Here, regarding those five faults of a formal act mentioned beginning with 'due to the object,' the locative is used for specification. 'Due to the assembly' is what is to be specified. 'Acts' means the four beginning with announcement. And here, in acts to be performed by a group of four and so on, only an act performed by one who is qualified for the act, after having the formal statement recited by a regular bhikkhu, is validly done. It should be understood that if, setting aside a regular bhikkhu who is qualified for the act, an act is performed by having the formal statement recited by some non-regular bhikkhu alone, it fails due to the fault of non-recitation, because of the absence of the characteristic of being a regular bhikkhu qualified for the act and because the formal statement was not recited by one qualified for the act. For this reason, the ancient elders who were masters of the Vinaya, in order to avoid doubt about the failure of a formal act, have two or three bhikkhus recite the formal statement together. This is the summary here; the detailed explanation, however, should be taken from the Pāli at the end of the Parivāra (Pari. 482 ff.) or from the commentary (Pari. Aṭṭha. 482 ff.).

Kammavipattikathāvaṇṇanā.

The Explanation of the Discourse on the Failure of Formal Acts.

Pakiṇṇakavinicchayakathāvaṇṇanā

The Explanation of the Discourse on Miscellaneous Determinations.

3029. Chattaṃ paṇṇamayaṃ kiñcīti tālapaṇṇādipaṇṇacchadanaṃ yaṃ kiñci chattaṃ. Bahīti upari. Antoti heṭṭhā. Sibbitunti rūpaṃ dassetvā sūcikammaṃ kātuṃ.

3029. By 'any leaf-made umbrella' is meant any umbrella covered with leaves, such as palm leaves. By 'outside' is meant above. By 'inside' is meant below. By 'to sew' is meant to perform needlework, having shown the form.

3030. Paṇṇeti [Pg.351] chadanapaṇṇe. Aḍḍhacandanti aḍḍhacandākāraṃ. Makaradantakanti makaradantākāraṃ, yaṃ ‘‘girikūṭa’’nti vuccati. Chindituṃ na vaṭṭatīti sambandho. Mukhavaṭṭiyā nāmetvā baddhapaṇṇakoṭiyā vā matthakimaṇḍalakoṭiyā vā girikūṭādiṃ karonti, iminā taṃ paṭikkhittaṃ. Daṇḍeti chattadaṇḍe. Ghaṭakanti ghaṭākāro. Vāḷarūpaṃ vāti byagghādivāḷānaṃ rūpakaṃ vā. Lekhāti ukkiritvā vā chinditvā vā cittakammavasena vā katarāji.

3030. By 'leaf' is meant the covering leaf. By 'half-moon' is meant a half-moon shape. By 'makara-tooth' is meant a makara-tooth shape, which is called 'mountain peak.' The connection is: 'it is not allowable to cut.' By bending it over the rim, or at the tip of the bound leaf, or at the edge of the top circle, they make a mountain peak, etc.; this is rejected by this rule. By 'staff' is meant the umbrella staff. By 'pot-like' is meant a pot shape. Or 'a beast-form' means the form of beasts of prey such as tigers, etc. By 'lines' is meant a row made by engraving or cutting or by way of painted designs.

3031. Pañcavaṇṇānaṃ suttānaṃ antare nīlādiekavaṇṇena suttena thiratthaṃ chattaṃ anto ca bahi ca sibbituṃ vā chattadaṇḍaggāhakasalākapañjaraṃ thiratthaṃ vinandhituṃ vā vaṭṭatīti yojanā. ‘‘Pañcavaṇṇānaṃ ekavaṇṇena thirattha’’nti iminā anekavaṇṇehi suttehi vaṇṇamaṭṭhatthāya sibbituñca vinandhituñca na vaṭṭatīti dīpeti.

3031. The interpretation is: 'It is allowable to sew an umbrella firmly inside and outside with a thread of one color, such as blue, from among threads of five colors, or to firmly bind the cage of spokes that holds the umbrella staff with it.' By 'for firmness with one color from among five colors,' it is indicated that sewing or binding with threads of multiple colors for the sake of ornamentation is not allowable.

Potthakesu pana ‘‘pañcavaṇṇenā’’ti pāṭho dissati, tassa ekavaṇṇena, pañcavaṇṇena vā suttena thiratthaṃ sibbituṃ, vinandhituṃ vā vaṭṭatīti yojanā kātabbā hoti, so ettheva heṭṭhā vuttena –

However, in the books, the reading 'pañcavaṇṇena' is found. For that, the interpretation should be made that it is allowable to sew or bind with a single-colored thread or a five-colored thread for the purpose of making it firm. That reading, however, is contradicted by what is stated just below here—

‘‘Pañcavaṇṇena suttena, sibbituṃ na ca vaṭṭatī’’ti –

'With a five-colored thread, it is not allowable to stitch'—

Pāṭhena ca ‘‘keci tālapaṇṇacchattaṃ anto vā bahi vā pañcavaṇṇena suttena sibbantā vaṇṇamaṭṭhaṃ karonti, taṃ na vaṭṭati. Ekavaṇṇena pana nīlena vā pītakena vā yena kenaci suttena anto vā bahi vā sibbituṃ chattadaṇḍaggāhakaṃ salākapañjaraṃ vā vinandhituṃ vaṭṭati, tañca kho thirakaraṇatthaṃ, na vaṇṇamaṭṭhatthāyā’’ti (pārā. aṭṭha. 1.85 pāḷimuttakavinicchaya) aṭṭhakathāpāṭhena ca virujjhati, tasmā so na gahetabbo.

and it contradicts the passage and the commentary passage which states: 'Some stitch a palm-leaf umbrella inside or outside with a five-colored thread for decorative purposes; that is not allowable. However, stitching or binding the umbrella staff holder or the cage of spokes inside or outside with a single-colored thread—whether blue, yellow, or any other color—is allowable, but only for strengthening, not for decoration' (Pārā. Aṭṭha. 1.85, Pāḷimuttakavinicchaya). Therefore, that reading should not be accepted.

3032. Lekhā [Pg.352] vā pana kevalāti yathāvuttappakārā salākalekhā vā. Chinditvāti ukkiritvā kataṃ chinditvā. Ghaṃsitvāti cittakammādivasena kataṃ ghaṃsitvā.

3032. By 'or merely lines' is meant lines on the spokes of the type previously mentioned. By 'having cut' is meant having cut what was made by incising. By 'having rubbed' is meant having rubbed what was made by means of painted designs, etc.

3033. Daṇḍabundamhīti chattadaṇḍassa pañjare gāhaṇatthāya phālitabundamhi, mūleti attho. Ayamettha nissandehe vuttanayo. Khuddasikkhāgaṇṭhipade pana ‘‘chattapiṇḍiyā mūle’’ti vuttaṃ. Ahichattakasaṇṭhānanti phullaahichattākāraṃ. Rajjukehi gāhāpetvā daṇḍe bandhanti, tasmiṃ bandhaṭṭhāne valayamiva ukkiritvā uṭṭhāpetvā. Bandhanatthāyāti vātena yathā na calati, evaṃ rajjūhi daṇḍe pañjarassa bandhanatthāya. Ukkiritvā katā lekhā vaṭṭatīti yojanā. Yathāha – ‘‘vātappahārena acalanatthaṃ chattamaṇḍalikaṃ rajjukehi gāhāpetvā daṇḍe bandhanti, tasmiṃ bandhanaṭṭhāne valayamiva ukkiritvā lekhaṃ ṭhapenti, sā vaṭṭatī’’ti. ‘‘Sacepi na bandhanti, bandhanārahaṭṭhānattā valayaṃ ukkirituṃ vaṭṭatī’’ti gaṇṭhipade vuttaṃ.

3033. By 'at the base of the staff' is meant at the split base of the umbrella staff for holding the cage of spokes; this is the meaning of 'base.' This is the method stated here without doubt. However, in the Khuddasikkhāgaṇṭhipada, it is stated: 'at the base of the umbrella bundle.' By 'cobra-hood shape' is meant the shape of a fully spread cobra hood. They secure it to the staff with cords, and at that binding point, they carve it out, raising it like a ring. By 'for binding' is meant for binding the cage of spokes to the staff with cords so that it does not move in the wind. The interpretation is: 'A line made by carving is allowable.' As it is said: 'To prevent the umbrella frame from moving due to the striking of the wind, they secure it to the staff with cords, and at that binding point, they carve out a line like a ring; that is allowable.' In the Gaṇṭhipada, it is stated: 'Even if they do not tie it, it is permissible to carve out a ring at the place suitable for binding.'

3034. Samaṃ satapadādīnanti satapadādīhi sadisaṃ, tulyatthe karaṇavacanappasaṅge sāmivacanaṃ.

3034. By 'similar to the centipede, etc.' is meant similar to the centipede, etc.; in the sense of equality, the genitive case is used where the instrumental case would be applicable.

3035. Pattassa pariyante vāti anuvātassa ubhayapariyante vā. Pattamukhepi vāti dvinnaṃ ārāmavitthārapattānaṃ saṅghaṭitaṭṭhāne kaṇṇepi vā, ekasseva vā pattassa ūnapūraṇatthaṃ saṅghaṭitaṭṭhānepi vā. Veṇinti kudrūsasīsākārena sibbanaṃ. Keci ‘‘varakasīsākārenā’’ti vadanti. Saṅkhalikanti biḷāladāmasadisaṃ sibbanaṃ. Keci ‘‘satapadisama’’nti vadanti.

3035. By 'or at the edge of the leaf' is meant at both edges of the selvage. By 'or at the mouth of the leaf' is meant at the joining point or corner of two leaves for extending the monastery, or at the joining point of a single leaf to fill a gap. By 'veṇi' is meant stitching in the shape of a kudrusa head. Some say 'in the shape of a varaka head.' By 'saṅkhalikā' is meant stitching like a cat's leash. Some say 'similar to a centipede.'

3036. Paṭṭanti [Pg.353] paṭṭampi. Aṭṭhakoṇādiko vidhi pakāro etassāti aṭṭhakoṇādikavidhi, taṃ. ‘‘Aṭṭhakoṇādika’’nti gāthābandhavasena niggahitāgamo. ‘‘Aṭṭhakoṇādikaṃ vidhi’’nti etaṃ ‘‘paṭṭa’’nti etassa samānādhikaraṇavisesanaṃ, kiriyāvisesanaṃ vā, ‘‘karontī’’ti iminā sambandho. Atha vā paṭṭanti ettha bhummatthe upayogavacanaṃ, paṭṭeti attho. Imasmiṃ pakkhe ‘‘aṭṭhakoṇādika’’nti upayogavacanaṃ. ‘‘Vidhi’’nti etassa visesanaṃ. Idha vakkhamānacatukoṇasaṇṭhānato aññaṃ aṭṭhakoṇādikaṃ nāmaṃ. Tatthāti tasmiṃ paṭṭadvaye. Agghiyagadārūpanti agghiyasaṇṭhānañceva gadāsaṇṭhānañca sibbanaṃ. Muggaranti laguḷasaṇṭhānasibbanaṃ. Ādi-saddena cetiyādisaṇṭhānānaṃ gahaṇaṃ.

3036. By 'paṭṭa' is meant a mat. The method, the kind, of which is eight-cornered and so forth, is the eight-cornered method; that. The term 'eight-cornered' is an augment accepted due to metrical necessity. This 'eight-cornered method' is either an appositional adjective or an adverbial qualifier of 'mat,' connected with 'doing.' Alternatively, 'paṭṭa' here is a usage in the sense of the locative, meaning 'on the mat.' In this alternative, 'eight-cornered' is a usage statement, qualifying 'method.' Here, apart from the four-cornered shape that will be mentioned, there is another called the eight-cornered. By 'therein' is meant in those two mats. By 'treasure-container and club shapes' is meant stitching in the shape of a treasure-container and a club. By 'mace' is meant stitching in the shape of a small club. The word 'etc.' includes shapes like a stupa and so on.

3037. Tatthāti paṭṭadvaye tasmiṃ ṭhāne. Kakkaṭakakkhīnīti kuḷīraacchisadisāni sibbanavikārāni. Uṭṭhāpentīti karonti. Tatthāti tasmiṃ gaṇṭhikapāsakapaṭṭake. Suttāti koṇato koṇaṃ sibbitasuttā ceva caturasse sibbitasuttā ca. Piḷakāti tesameva suttānaṃ nivattetvā sibbitakoṭiyo ca. Duviññeyyāvāti rajanakāle duviññeyyarūpā anoḷārikā dīpitā vaṭṭantīti. Yathāha – ‘‘koṇasuttapiḷakā ca cīvare ratte duviññeyyarūpā vaṭṭantī’’ti.

3037. By 'therein' is meant in that place on those two mats. By 'crab-eye designs' are meant woven variations resembling crab eyes. By 'they raise up' is meant they make. By 'therein' is meant on that knotted or looped mat. By 'threads' are meant threads woven from corner to corner and threads woven in squares. By 'knots' are meant the corners woven by turning back those same threads. By 'hard to discern' is meant that at the time of dyeing, they appear as hard-to-discern forms, not coarse, and are allowable. As it is said: 'The corner threads and knots on the robe, when dyed, appear as hard-to-discern forms and are allowable.'

3038. Gaṇṭhipāsakapaṭṭakāti gaṇṭhikapaṭṭakapāsakapaṭṭakāti yojanā. Kaṇṇakoṇesu suttānīti cīvarakaṇṇesu suttāni ceva gaṇṭhikapāsakapaṭṭānaṃ koṇesu suttāni ca chindeyya. Ettha ca cīvare āyāmato, vitthārato ca sibbitvā anuvātato bahi nikkhantasuttaṃ cīvaraṃ rajitvā sukkhāpanakāle rajjuyā vā cīvaravaṃse vā bandhitvā olambituṃ anuvāte baddhasuttāni ca kaṇṇasuttāni nāma. Yathāha [Pg.354] – ‘‘cīvarassa kaṇṇasuttakaṃ na vaṭṭati, rajitakāle chinditabbaṃ. Yaṃ pana ‘anujānāmi, bhikkhave, kaṇṇasuttaka’nti (mahāva. 344) evaṃ anuññātaṃ, taṃ anuvāte pāsakaṃ katvā bandhitabbaṃ, rajanakāle lagganatthāyā’’ti (pārā. aṭṭha. 1.85 pāḷimuttakavinicchaya).

3038. The interpretation of 'gaṇṭhipāsakapaṭṭaka' is 'knotted mat' and 'looped mat.' By 'threads at the ear-corners' is meant that one should cut both the threads at the robe’s corners and the threads at the corners of the knotted and looped mats. Here, 'ear-threads' refers to threads tied on the selvage to hang the robe with a string or a robe-pole when it is being dried after dyeing, and also the thread protruding outward from the selvage after the robe has been sewn lengthwise and widthwise. As it is said: 'The ear-thread of the robe is not allowable; it should be cut at the time of dyeing. But what is allowed by saying, “I allow, monks, the ear-thread” (Mahāva. 344), that should be tied by making a loop on the selvage, for the purpose of hanging during dyeing' (pārā. aṭṭha. 1.85 pāḷimuttakavinicchaya).

3039. Sūcikammavikāraṃ vāti cīvaramaṇḍanatthāya nānāsuttakehi satapadisadisaṃ sibbantā āgantukapaṭṭaṃ ṭhapenti, evarūpaṃ sūcikammavikāraṃ vā. Aññaṃ vā pana kiñcipīti aññampi yaṃ kiñci mālākammamigapakkhipādādikaṃ sibbanavikāraṃ. Kātunti sayaṃ kātuṃ. Kārāpetunti aññena vā kārāpetuṃ.

3039. By 'or needlework variations' is meant such needlework variations as when, for the purpose of adorning the robe, they sew various threads into designs like the centipede, or attach an extra patch. Or by 'any other thing' is meant any other sewing variation like garland work, animal or bird foot designs, and so forth. By 'to do' is meant to do oneself. By 'to cause to be done' is meant to cause to be done by another.

3040. Yo bhikkhu paraṃ uttamaṃ vaṇṇamaṭṭhaṃ abhipatthayaṃ patthayanto kañjipiṭṭhakhaliallikādīsu cīvaraṃ pakkhipati, tassa pana bhikkhuno dukkaṭā mokkho na vijjatīti yojanā. Kañjīti vāyanatantamakkhanakañjisadisā thūlākañji. Piṭṭhanti taṇḍulapiṭṭhaṃ. Taṇḍulapiṭṭhehi pakkā khali. Allikāti niyyāso. Ādi-saddena lākhādīnaṃ gahaṇaṃ.

3040. This is the explanation: If a monk, desiring exceeding praise and honor, places his robe in rice-gruel, flour, oil-cake, resin, or similar substances, there is no release from the offense of wrong-doing for that monk. Kañjī means thick rice-gruel similar to that used for sizing cloth. Piṭṭha means rice flour. Khali means oil-cake prepared with rice flour. Allikā means resin. The term 'etc.' includes lac and similar substances.

3041. Cīvarassa karaṇe karaṇakāle samuṭṭhitānaṃ sūcihatthamalādīnaṃ dhovanatthaṃ, kiliṭṭhakāle ca dhovanatthaṃ kañjipiṭṭhikhaliallikādīsu pakkhipati, vaṭṭatīti yojanā.

3041. This is the explanation: When making a robe, to wash away stains from needles, hands, and other impurities arising during the making, and also to wash it when it is soiled, it is permissible to place it in rice-gruel, flour, oil-cake, resin, and so forth.

3042. Tatthāti yena kasāvena cīvaraṃ rajati, tasmiṃ rajane cīvarassa sugandhabhāvatthāya gandhaṃ vā ujjalabhāvatthāya telaṃ vā vaṇṇatthāya lākhaṃ vā. Kiñcīti evarūpaṃ yaṃ kiñci.

3042. Here, 'there' refers to the dye with which a robe is dyed. In that dyeing process, for the purpose of the robe's having a pleasant fragrance, perfume; for the purpose of brightness, oil; or for the purpose of color, lac is added. 'Whatever' means anything of this kind.

3043. Maṇināti pāsāṇena. Aññenapi ca kenacīti yena ujjalaṃ hoti, evarūpena muggarādinā aññenāpi kenaci [Pg.355] vatthunā. Doṇiyāti rajanambaṇe. Na ghaṃsitabbaṃ hatthena gāhetvā na ghaṭṭetabbaṃ.

3043. Maṇinā (with a gem) means with a stone. Aññenapi ca kenaci (or with any other means) means with any other object of this kind, such as a pestle, by which it becomes bright. Doṇiyā (in the trough) means in the dyeing vat. It should not be rubbed or scrubbed by taking it with the hand.

3044. Rattaṃ cīvaraṃ hatthehi kiñci thokaṃ paharituṃ vaṭṭatīti yojanā. ‘‘Yattha pakkarajanaṃ pakkhipanti, sā rajanadoṇi, tattha aṃsabaddhakakāyabandhanādiṃ ghaṭṭetuṃ vaṭṭatī’’ti gaṇṭhipade vuttaṃ.

3044. This is the explanation: A dyed robe may be lightly beaten with the hands a little. As stated in the Gaṇṭhipada: 'Where the prepared dye is placed, that is the dye trough; there, it is permissible to rub shoulder straps, body ties, etc.'

3045. Gaṇṭhiketi veḷudantavisāṇādimayagaṇṭhike. Lekhā vāti vaṭṭādibhedā lekhā vā. Piḷakā vāti sāsapabījasadisā khuddakapubbuḷā vā. Pāḷikaṇṇikabhedakoti maṇikāvaḷirūpapupphakaṇṇikarūpabhedako. Kappabinduvikāro vā na vaṭṭatīti yojanā.

3045. Gaṇṭhike (knots) means knots made of bamboo, ivory, horn, or similar materials. Lekhā (lines) means lines such as circles and other types of lines. Piḷakā (dots) means small pustules like mustard seeds. Pāḷikaṇṇikabhedako (flower-like designs) means variations in form such as gem necklaces or flower pistils. This is the explanation: Or a modification of the auspicious dot is not permissible.

3046. Āraggenāti ārakaṇṭakaggena, sūcimukhena vā. Kācipi lekhāti vaṭṭakagomuttādisaṇṭhānā yā kācipi rāji.

3046. Āraggena (with a sharp point) means with the tip of a thorn or the point of a needle. Kācipi lekhā (any line) means any mark or streak of various shapes, such as circles or cow's urine patterns.

3047. Bhamaṃ āropetvāti bhame alliyāpetvā.

3047. Bhamaṃ āropetvā (applying a whirl) means embedding it in a circular design.

3048. Pattamaṇḍalaketi patte chavirakkhanatthāya tipusīsādīhi kate pattassa heṭṭhā ādhārādīnaṃ upari kātabbe pattamaṇḍalake. Bhittikammanti vibhattaṃ katvā nānākārarūpakakammacittaṃ. Yathāha ‘‘na bhikkhave citrāni pattamaṇḍalāni dhāretabbāni rūpakākiṇṇāni bhittikammakatānī’’ti (cūḷava. 253). Tatthāti tasmiṃ pattamaṇḍale. Assāti bhikkhussa. Makaradantakanti girikūṭākāraṃ.

3048. Pattamaṇḍalake (on a bowl stand) means on a circular support made of materials like tin or lead, to be placed beneath a bowl, above other supports, for the purpose of protecting the bowl's surface. Bhittikammanti (wall decoration) means a divided creation consisting of varied figure work and paintings. As it is said: “Monks, ornate bowl stands covered with figures, or wall decorations that have been made, should not be used” (cūḷava. 253). Tatthāti (therein) means in that bowl stand. Assāti (of him) means of the monk. Makaradantakanti (makara tooth) means the shape of a mountain peak.

3049. Mukhavaṭṭiyaṃ [Pg.356] yā lekhā parissāvanabandhanatthāya anuññātā, taṃ lekhaṃ ṭhapetvā dhammakaraṇacchatte vā kucchiyaṃ vā kācipi lekhā na vaṭṭatīti yojanā.

3049. This is the explanation: Apart from the line on the mouth rim that is permitted for securing the straining cloth, no other marking is permissible on the water-strainer, its cover, or its belly.

3050. Tahiṃ tahinti mattikāya tattha tattha. Tanti tathākoṭṭitadiguṇasuttakāyabandhanaṃ.

3050. Tahiṃ tahiṃ (here and there) means with clay here and there. Tanti (that) means a body-binding made of doubled thread knotted in that manner.

3051. Antesu daḷhatthāya dasāmukhe diguṇaṃ katvā koṭṭenti, vaṭṭatīti yojanā. Cittikampīti mālākammalatākammacittayuttampi kāyabandhanaṃ.

3051. This is the explanation: At the ends, for firmness, they knot it, making it double at the tassel-mouth. This is permissible. Cittikampīti (adorned) means a body-binding adorned with various decorations like garlands and creepers.

3052. Akkhīnīti kuñjarakkhīni. Tatthāti kāyabandhane vaṭṭatīti kā kathā. Uṭṭhāpetunti ukkirituṃ.

3052. Akkhīnīti (eyes) means elephant eyes. Tatthāti (therein) means in the body-binding; what need is there to speak of its permissibility? Uṭṭhāpetunti (to raise up) means to carve out.

3053. Ghaṭanti ghaṭasaṇṭhānaṃ. Deḍḍubhasīsaṃ vāti udakasappasīsamukhasaṇṭhānaṃ vā. Yaṃ kiñci vikārarūpaṃ dasāmukhe na vaṭṭatīti yojanā.

3053. Ghaṭanti (a pot) means shaped like a pot. Deḍḍubhasīsaṃ vāti (or a deḍḍubha snake's head) means shaped like the head or mouth of a water snake. This is the explanation: Whatever altered form is not permissible at the tassel-mouth.

3054. Macchakaṇṭanti macchakaṇṭakākāraṃ. Khajjūripattakākāranti khajjūripattasaṇṭhānaṃ. Macchakaṇṭaṃ vā maṭṭhaṃ paṭṭikaṃ vā khajjūripattakākāraṃ vā ujukaṃ katvā koṭṭitaṃ vaṭṭatīti yojanā. Ettha ca ubhayapassesu macchakaṇṭakayuttaṃ macchassa piṭṭhikaṇṭakaṃ viya yassa paṭṭikāya vāyanaṃ hoti, idaṃ kāyabandhanaṃ macchakaṇṭakaṃ nāma. Yassa khajjūripattasaṇṭhānamiva vāyanaṃ hoti, taṃ khajjūripattakākāraṃ nāma.

3054. Macchakaṇṭa (fish-spine) means shaped like a fish-spine. Khajjūripattakākāra (date-palm-leaf-shaped) means having the form of a date-palm leaf. The connection is as follows: A fish-spine pattern, or a smooth band, or a date-palm-leaf shape, having been made straight and beaten, is permissible. Herein, a body-binding whose weaving on both sides possesses fish-spine-like elements, like the backbone of a fish, is called 'fish-spine'. That whose weaving resembles the shape of a date-palm leaf is called 'date-palm-leaf-shaped'.

3055. Pakativītā paṭṭikā. Sūkarantaṃnāma kuñcikākosakasaṇṭhānaṃ. Tassa duvidhassa kāyabandhanassa. Tattha rajjukā sūkarantānulomikā, dussapaṭṭaṃ paṭṭikānulomikaṃ. Ādi-saddena muddikakāyabandhanaṃ gahitaṃ, tañca sūkarantānulomikaṃ. Yathāha – ‘‘ekarajjukaṃ, pana muddikakāyabandhanañca sūkarantakaṃ [Pg.357] anulometī’’ti (cūḷava. aṭṭha. 278). Tattha ekarajjukā nāma ekavaṭṭā. Bahurajjukassa akappiyabhāvaṃ vakkhati. ‘‘Muddikakāyabandhanaṃ nāma caturassaṃ akatvā sajjita’’nti gaṇṭhipade vuttaṃ.

3055. A naturally woven band. Sūkaranta (boar's-tusk) means shaped like a key-sheath. Of that twofold body-binding: therein, the cord conforms to the boar's-tusk, and the cloth strip conforms to the band. By the word 'etc.', the seal-shaped body-binding is included, and that too conforms to the boar's-tusk. As it is said: 'A single cord, and also the seal-shaped body-binding, conforms to the boar's-tusk.' Therein, ekarajjukā (a single cord) means single-ply. He will state the unsuitability of a multiple-cord binding. In the Gaṇṭhipada it is said: 'Muddikakāyabandhana (seal-shaped body-binding) means prepared without being made square.'

3056. Murajaṃ nāma murajavaṭṭisaṇṭhānaṃ veṭhetvā kataṃ. Veṭhetvāti nānāsuttehi veṭhetvā. Sikkhābhājanavinicchaye pana ‘‘bahukā rajjuyo ekato katvā ekāya rajjuyā veṭhitaṃ murajaṃ nāmā’’ti vuttaṃ. Maddavīṇaṃ nāma pāmaṅgasaṇṭhānaṃ. Deḍḍubhakaṃ nāma udakasappasīsasadisaṃ. Kalābukaṃ nāma bahurajjukaṃ. Rajjuyoti ubhayakoṭiyaṃ ekato abaddhā bahū rajjuyo, tathā baddhā kalābukaṃ nāma hotīti. Na vaṭṭantīti murajādīni imāni sabbāni kāyabandhanāni na vaṭṭanti. Purimā dveti murajaṃ, maddavīṇañcāti dve. ‘‘Dasāsu siyu’’nti vattabbe gāthābandhavasena vaṇṇalopena ‘‘dasā siyu’’nti vuttaṃ. Yathāha – ‘‘murajaṃ maddavīṇa’nti idaṃ dasāsuyeva anuññāta’’nti (cūḷava. aṭṭha. 278).

3056. Muraja (drum-shaped) means made by wrapping, in the shape of a muraja drum. Veṭhetvā (wrapping) means wrapping with various threads. However, in the Sikkhābhājanavinicchaya, it is said: 'Many cords made into one and wrapped with one cord are called muraja.' Maddavīṇa (soft lute) means shaped like a pāmaṅga. Deḍḍubhaka (water-snake-like) means resembling the head of a water snake. Kalābuka (bundle) means made of many cords. Rajjuyo (cords): many cords not bound together at both ends; when bound in such a way, it is called a kalābuka. Na vaṭṭanti (they are not permissible) means all these body-bindings—muraja and the like—are not permissible. The first two are muraja and maddavīṇa. Although it should be said 'dasāsu siyu' (they should be in the tassels), due to the meter of the verse, through elision of a letter, it is said 'dasā siyu'. As it is said: 'Muraja and maddavīṇa—these are permitted only in the tassels.'

3057. Pāmaṅgasaṇṭhānāti pāmaṅgadāmaṃ viya caturassasaṇṭhānā.

3057. Pāmaṅgasaṇṭhāna (shaped like a pāmaṅga) means square in shape, like a pāmaṅga garland.

3058. Ekarajjumayanti nānāvaṭṭe ekato vaṭṭetvā katarajjumayaṃ kāyabandhanaṃ. Vaṭṭaṃ vaṭṭatīti ‘‘rajjukā dussapaṭṭādī’’ti ettha ekavaṭṭarajjukā gahitā, idha pana nānāvaṭṭe ekato vaṭṭetvā katāva ekarajjukā gahitā. Tañcāti tampi ekarajjukakāyabandhanaṃ. Pāmaṅgasaṇṭhānaṃ ekampi na ca vaṭṭatīti kevalampi na vaṭṭati.

3058. 'Made of a single cord' means a body-binding made of a cord formed by twisting various strands together. 'A twisted one is permissible': in the phrase 'cord, cloth strip, etc.', a single-ply cord is meant, but here, a single cord made by twisting various strands together is meant. 'That too' means that single-cord body-binding also. 'Even a single pāmaṅga shape is not permissible' means that even a plain one is not permissible.

3059. Bahū rajjuke ekato katvāti yojanā. Vaṭṭati bandhitunti murajaṃ, kalābukaṃ vā na hoti, rajjukakāyabandhanameva [Pg.358] hotīti adhippāyo. Ayaṃ pana vinicchayo ‘‘bahū rajjuke ekato katvā ekena nirantaraṃ veṭhetvā kataṃ ‘bahurajjuka’nti na vattabbaṃ, taṃ vaṭṭatī’’ti (pārā. aṭṭha. 1.85 pāḷimuttakavinicchaya) aṭṭhakathāgatova idha vutto. Sikkhābhājanavinicchaye ‘‘bahukā rajjuyo ekato katvā ekāya rajjuyā veṭhitaṃ murajaṃ nāmā’’ti yaṃ vuttaṃ, taṃ iminā virujjhanato na gahetabbaṃ.

3059. The connection is: 'Having made many cords one.' 'It is permissible to bind' means the intention is that it is not a muraja or a kalābuka, but is only a cord body-binding. However, this judgment, which is: 'Having made many cords one, and having wrapped it continuously with one cord, it should not be called a "multiple-cord" binding; that is permissible,' is stated here as it is found in the commentary (Pārā. Aṭṭha. 1.85 Pāḷimuttakavinicchaya). What was said in the Sikkhābhājanavinicchaya, 'Many cords made into one and wrapped with one cord are called a muraja,' should not be accepted, as it contradicts this.

3060. Danta-saddena hatthidantā vuttā. Jatūti lākhā. Saṅkhamayanti saṅkhanābhimayaṃ. Vidhakā matāti ettha ‘‘veṭhakā’’tipi pāṭho vidhapariyāyo.

3060. By the word 'danta', elephant tusks are meant. 'Jatu' is lac. 'Saṅkhamaya' (made of conch) means made from the navel of a conch shell. 'Vidhakā matā' (pierced things are meant): herein, 'veṭhakā' is also a variant reading, a synonym for 'vidha'.

3061. Kāyabandhanavidheti kāyabandhanassa dasāya thirabhāvatthaṃ kaṭṭhadantādīhi kate vidhe. Vikāro aṭṭhamaṅgalādiko. Tattha tatthāti tasmiṃ tasmiṃ ṭhāne, ubhayakoṭiyanti attho. Tu-saddena ghaṭākāropi vaṭṭatīti dīpeti.

3061. 'Kāyabandhanavidhe' (regarding the piercing of the body-binding) refers to the piercing made with wood, ivory, etc., for the sake of the firmness of the body-binding's tassel. The modification is the eight auspicious symbols and so on. 'Tattha tattha' (here and there) means in this and that place; the meaning is 'at both ends'. The particle 'tu' indicates that even a pot-shape is permissible.

3062. Mālā …pe… vicittitāti mālākammalatākammehi ca migapakkhirūpādinānārūpehi ca vicittitā. Janarañjanīti bālajanapalobhinī.

3062. 'Mālā... vicittitā' (adorned with garlands...) means adorned with garland-work, creeper-work, and various forms such as the figures of beasts and birds. 'Janarañjanī' (delighting people) means alluring to foolish people.

3064. Aṭṭhaṃsā vāpīti ettha api-saddena soḷasaṃsādīnaṃ gahaṇaṃ. Vaṇṇamaṭṭhāti mālākammādivaṇṇamaṭṭhā.

3064. 'Aṭṭhaṃsā vāpi' (or eight-sided): herein, by the particle 'api', the inclusion of sixteen-sided shapes and so forth is to be understood. 'Vaṇṇamaṭṭhā' (adorned with colors) means adorned with the colors of garland-work and so on.

3065. Añjanisalākāpi tathā vaṇṇamaṭṭhā na vaṭṭatīti yojanā. ‘‘Añjanitthavikāya ca, nānāvaṇṇehi suttehi, cittakammaṃ na vaṭṭatī’’ti pāṭho yujjati. ‘‘Thavikāpi cā’’ti pāṭho dissati, so na gahetabbo.

3065. The connection is as follows: An ointment stick, similarly adorned with colors, is also not permissible. The reading, 'And for an ointment bag, decorative work with threads of various colors is not permissible,' is fitting. The reading, 'And a bag also,' is seen, but it should not be accepted.

3066. Rattādinā yena kenaci ekavaṇṇena suttena pilotikādimayaṃ yaṃ kiñci sipāṭikaṃ sibbetvā vaḷañjantassa vaṭṭatīti yojanā.

3066. The connection is as follows: For one who sews and uses any kind of patchwork made of rags and so on with thread of any single color, such as red, it is permissible.

3067. Maṇikanti [Pg.359] thūlapubbuḷaṃ. Piḷakanti sukhumapubbuḷaṃ. Pipphaleti vatthacchedanasatthe. Ārakaṇṭaketi pattādhāravalayānaṃ vijjhanakaṇṭake. Ṭhapetunti uṭṭhāpetuṃ. Yaṃ kiñcīti sesaṃ vaṇṇamaṭṭhampi ca.

3067. 'Maṇika' means a large bubble. 'Piḷaka' means a small bubble. 'Pipphale' means on a cloth-cutting knife. 'Ārakaṇṭake' means on the piercing thorns of bowl-support rings. 'Ṭhapetuṃ' means to raise up. 'Yaṃ kiñci' (whatever) means the remaining adorned items also.

3068. Daṇḍaketi pipphaladaṇḍake. Yathāha – ‘‘pipphalakepi maṇikaṃ vā piḷakaṃ vā yaṃ kiñci uṭṭhāpetuṃ na vaṭṭati, daṇḍake pana paricchedalekhā vaṭṭatī’’ti. Paricchedalekhāmattanti āṇibandhanaṭṭhānaṃ patvā paricchindanatthaṃ ekāva lekhā vaṭṭati. Valitvāti ubhayakoṭiyā mukhaṃ katvā majjhe valiyo gāhetvā. Nakhacchedanaṃ yasmā karonti, tasmā vaṭṭatīti yojanā.

3068. 'Daṇḍake' means on the handle of a pipphala. As it is said: 'Even on a pipphalaka, it is not permissible to raise a maṇika or a piḷaka or anything else; but on the handle, a line of demarcation is permissible.' 'Paricchedalekhāmattanti' (only a line of demarcation) means that upon reaching the place for fastening the pin, a single line for the purpose of demarcation is permissible. 'Valitvā' (having bent) means having made an opening at both ends and having made folds in the middle. The connection is: because they perform nail-clipping, it is therefore permissible.

3069. Araṇisahite kantakiccakaro daṇḍo uttarāraṇī nāma. Vāpīti pi-saddena adharāraṇiṃ saṅgaṇhāti, udukkhaladaṇḍassetaṃ adhivacanaṃ. Añchanakayantadhanu dhanukaṃ nāma. Musalamatthakapīḷanadaṇḍako pelladaṇḍako nāma.

3069. The stick that performs the function of a point in the fire-stick is called the upper fire-stick. 'Vāpi': by the particle 'pi', it includes the lower fire-stick; this is a designation for a mortar-stick. The bow of a cotton-carding machine is called a dhanuka. The stick for pressing the head of a pestle is called a pelladaṇḍaka.

3070. Saṇḍāseti aggisaṇḍāsaṃ vadanti. Kaṭṭhacchedanavāsiyā tathā yaṃ kiñci vaṇṇamaṭṭhaṃ na vaṭṭatīti sambandho. Dvīsu passesūti vāsiyā ubhosu passesu. Lohenāti kappiyalohena. Bandhituṃ vaṭṭatīti ujukameva caturassaṃ vā aṭṭhaṃsaṃ vā bandhituṃ vaṭṭati. ‘‘Saṇḍāseti aggisaṇḍāse’’ti nissandehe vuttaṃ. Aṭṭhakathāyaṃ panettha sūcisaṇḍāso dassito.

3070. 'Saṇḍāse' means fire-tongs, they say. The connection is that for a wood-cutting axe, similarly, anything adorned with designs is not permissible. 'Dvīsu passesu' (on two sides) means on both sides of the axe. 'Lohena' (with metal) means with allowable metal. 'Bandhituṃ vaṭṭati' (it is permissible to bind) means it is permissible to bind it straight, or square, or octagonal. 'Saṇḍāseti aggisaṇḍāse' is stated without doubt. Here in the commentary, needle-tongs are shown.

3071. Heṭṭhatoti heṭṭhā ayopaṭṭavalayassa. ‘‘Upari ahicchattamakulamatta’’nti aṭṭhakathāyaṃ vuttaṃ.

3071. 'Heṭṭhato' (from below) means below the iron band. In the commentary, it is said: 'Above, only a cobra's-hood-like bud.'

3072. Visāṇeti telāsiñcanakagavayamahiṃsādisiṅge. Nāḷiyaṃ vāpīti veḷunāḷikādināḷiyaṃ. Api-saddena alābuṃ [Pg.360] saṅgaṇhāti. Āmaṇḍasāraketi āmalakacuṇṇamayatelaghaṭe. Telabhājanaketi vuttappakāreyeva telabhājane. Sabbaṃ vaṇṇamaṭṭhaṃ vaṭṭatīti pumitthirūparahitaṃ mālākammādi sabbaṃ vaṇṇamaṭṭhaṃ vaṭṭati.

3072. 'Visāṇe' (on a horn) means on a horn for pouring oil, such as those of the gayal, buffalo, and so forth. 'Nāḷiyaṃ vāpi' (or on a tube) means on a tube such as one made of bamboo. By the particle 'api', a gourd is included. 'Āmaṇḍasārake' means on an oil-pot made of myrobalan powder. 'Telabhājanake' means on an oil container of the aforementioned type. 'Sabbaṃ vaṇṇamaṭṭhaṃ vaṭṭati' (all adornment is permissible) means all adornment, such as garland-work, etc., is permissible, provided it is devoid of male and female forms.

3073-5. Pānīyassa uḷuṅketi pānīyauḷuṅke. Doṇiyaṃ rajanassapīti rajanadoṇiyampi. Phalakapīṭheti phalakamaye pīṭhe. Valayādhārakādiketi dantavalayādiādhārake. Ādi-saddena daṇḍādhārako saṅgahito. Pādapuñchaniyanti coḷādimayapādapuñchaniyaṃ. Pīṭheti pādapīṭhe. Sahacariyena pādakathalikāyañca. Cittaṃ sabbameva ca vaṭṭatīti yathāvutte bhikkhuparikkhāre mātugāmarūparahitaṃ, bhikkhuniparikkhāre purisarūparahitaṃ avasesaṃ sabbaṃ cittakammaṃ.

3073-5. By 'pānīyassa uḷuṅke' is meant a water dipper. By 'doṇiyaṃ rajanassapi' is meant also in a dyeing trough. By 'phalakapīṭhe' is meant a seat made of planks. By 'valayādhārakādike' is meant holders for tooth-sticks and so forth. By the particle 'ādi', a staff-holder is included. By 'pādapuñchaniyanti' is meant a foot-wiping cloth made of rags and so forth. By 'pīṭhe' is meant a footstool. By association, also a foot-basin. By 'cittaṃ sabbameva ca vaṭṭati' is meant that all remaining decorative work is allowable, provided that on a bhikkhu's requisites it is without female forms, and on a bhikkhunī's requisites it is without male forms.

3076. Nānā ca te maṇayo cāti nānāmaṇī, indanīlādayo, nānāmaṇīhi katā nānāmaṇimayā, thambhā ca kavāṭā ca dvārā ca bhittiyo ca thambhakavāṭadvārabhittiyo, nānāmaṇimayā thambhakavāṭadvārabhittiyo yasmiṃ taṃ tathā vuttaṃ. Kā kathā vaṇṇamaṭṭhaketi mālākammalatākammacittakammādivaṇṇamaṭṭhake vattabbameva natthīti attho.

3076. By 'nānā ca te maṇayo ca' is meant various gems, such as sapphires and so forth. By 'nānāmaṇimayā' is meant made of various gems. Pillars, door panels, doors, and walls are 'thambhakavāṭadvārabhittiyo'. That which has pillars, door panels, doors, and walls made of various gems is thus described. By 'kā kathā vaṇṇamaṭṭhake' is meant that there is no need to even speak of decorative work such as garlands, creeper designs, painted designs, and so forth.

3077. Thāvarassa ratanamayapāsādassa kappiyabhāvaṃ dassetvā suvaṇṇādimayassāpi sabbapāsādaparibhogassa kappiyabhāvaṃ dassetumāha ‘‘sovaṇṇaya’’ntiādi. Sovaṇṇayanti suvaṇṇamayaṃ. Dvārakavāṭānaṃ anantaragāthāya dassitattā ‘‘dvārakavāṭabandha’’nti iminā dvārakavāṭabāhāsaṅkhātaṃ piṭṭhasaṅghāṭaṃ gahitaṃ. Dvārañca kavāṭañca dvārakavāṭāni, dvārakavāṭānaṃ bandhaṃ dvārakavāṭabandhaṃ, uttarapāsakummārasaṅkhātaṃ piṭṭhasaṅghāṭanti attho. Nānā ca te maṇayo cāti nānāmaṇī[Pg.361], suvaṇṇañca nānāmaṇī ca suvaṇṇanānāmaṇī, bhitti ca bhūmi ca bhittibhūmi suvaṇṇanānāmaṇīhi katā bhittibhūmi suvaṇṇanānāmaṇibhittibhūmi. Iti imesu senāsanāvayavesu. Na kiñci ekampi nisedhanīyanti ekampi senāsanaparikkhāraṃ kiñci na nisedhanīyaṃ, senāsanampi na paṭikkhipitabbanti attho. Senāsanaṃ vaṭṭati sabbamevāti sabbameva senāsanaparibhogaṃ vaṭṭati. Yathāha –

3077. Having shown the permissibility of a permanent gem-adorned palace, in order to show the permissibility of the full use of even a golden palace and so forth, it is said: 'golden' and so forth. By 'sovaṇṇaya' is meant made of gold. Since door panels were shown in the preceding verse, by 'dvārakavāṭabandha' here is taken the back-frame, which is called the door-panel arm. Doors and panels are 'dvārakavāṭāni'. The framework of the doors and panels is 'dvārakavāṭabandha'. The meaning is the back-frame, which is called the upper lintel and supporting structure. By 'nānā ca te maṇayo ca' is meant various gems. Gold and various gems are 'suvaṇṇanānāmaṇī'. Walls and floors are 'bhittibhūmi'. Walls and floors made of gold and various gems are 'suvaṇṇanānāmaṇibhittibhūmi'. Thus, among these components of dwellings, by 'na kiñci ekampi nisedhanīyaṃ' is meant that not even a single dwelling requisite is to be prohibited; the meaning is that even a dwelling is not to be rejected. By 'senāsanaṃ vaṭṭati sabbameva' is meant that all use of dwellings is allowable. As it is said:

‘‘Sabbaṃ pāsādaparibhoganti suvaṇṇarajatādivicitrāni kavāṭāni mañcapīṭhāni tālavaṇṭāni suvaṇṇarajatamayāni pānīyaghaṭapānīyasarāvāni yaṃ kiñci cittakammakataṃ, sabbaṃ vaṭṭati. ‘Pāsādassa dāsidāsaṃ khettavatthuṃ gomahiṃsaṃ demā’ti vadanti, pāṭekkaṃ gahaṇakiccaṃ natthi, pāsāde paṭiggahite paṭiggahitameva hoti. Gonakādīni saṅghikavihāre vā puggalikavihāre vā mañcapīṭhakesu attharitvā paribhuñjituṃ na vaṭṭanti. Dhammāsane pana gihivikatanīhārena labbhanti, tatrāpi nipajjituṃ na vaṭṭatī’’ti (cūḷava. aṭṭha. 320).

By 'sabbaṃ pāsādaparibhogaṃ' is meant that all is allowable: various ornate doors of gold, silver, and so forth; beds, chairs, palm-leaf fans; drinking pots and bowls made of gold and silver; whatever is crafted with artistry. If they say, ‘We give the palace's male and female slaves, fields, land, cattle, and buffaloes,’ there is no need to accept them individually; once the palace is accepted, they are accepted. However, woolen blankets and the like are not allowable to spread out and use on beds and chairs in a communal or personal monastery. But they can be obtained for the Dhamma seat through the disposal of a layperson's offering; even there, lying down is not allowed.” (Cūḷavagga Aṭṭhakathā 320).

‘‘Sovaṇṇadvārakavāṭabandha’’nti vā pāṭho, bahubbīhisamāso. Iminā ca dutiyapadena ca senāsanaṃ visesīyati.

Alternatively, the reading is 'sovaṇṇadvārakavāṭabandha', which is a bahubbīhi compound. By this and the second word, the dwelling is qualified.

3078. Na davaṃ kareti ‘‘kiṃ buddho silakabuddho? Kiṃ dhammo godhammo ajadhammo? Kiṃ saṅgho gosaṅgho ajasaṅgho migasaṅgho’’ti parihāsaṃ na kareyya. Titthiyabbataṃ mūgabbatādikaṃ neva gaṇheyyāti yojanā.

3078. One should not make sport, saying: 'Is the Buddha a Buddha of mere morality? Is the Dhamma a cow-Dhamma, a goat-Dhamma? Is the Sangha a cow-Sangha, a goat-Sangha, a deer-Sangha?' The connection is that one should not adopt sectarian practices such as the vow of silence and so forth.

3079. Tā bhikkhuniyo udakādinā vāpi na siñceyyāti yojanā.

3079. The connection is that one should not sprinkle those bhikkhunīs even with water and so forth.

3080. Aññattha [Pg.362] aññasmiṃ vihāre vassaṃvuttho aññattha aññasmiṃ vihāre bhāgaṃ vassāvāsikabhāgaṃ gaṇhāti ce, dukkaṭaṃ. Tasmiṃ cīvare naṭṭhe vā jajjare jiṇṇe vā gīvā puna dātabbanti yojanā.

3080. If one who has completed the rains residence in one monastery takes a share of the rains-residence goods in another monastery, it is an offense of wrong doing. The connection is that if that robe is lost, destroyed, or worn out, it should be given again.

3081. Soti aññattha bhāgaṃ gaṇhanako bhikkhu. Tehīti cīvarasāmikehi. Tanti tathā gahitaṃ vassāvāsikabhāgaṃ. Tesanti cīvarasāmikānaṃ.

3081. By 'so' is meant the bhikkhu who takes a share elsewhere. By 'tehi' is meant by the robe owners. By 'taṃ' is meant that rains-residence share taken in that way. By 'tesaṃ' is meant of the robe owners.

3082. Karototi kārāpayato. Davā silaṃ pavijjhantoti pantikīḷāya kīḷatthikānaṃ sippadassanavasena sakkharaṃ vā ninnaṭṭhānaṃ pavaṭṭanavasena pāsāṇaṃ vā pavijjhanto. Na kevalañca pāsāṇaṃ, aññampi yaṃ kiñci dārukhaṇḍaṃ vā iṭṭhakakhaṇḍaṃ vā hatthena vā yantena vā pavijjhituṃ na vaṭṭati. Cetiyādīnaṃ atthāya pāsāṇādayo hasantā hasantā pavaṭṭentipi khipantipi ukkhipantipi, kammasamayoti vaṭṭati.

3082. By 'karoti' is meant causes to be done. By 'davā silaṃ pavijjhanto' is meant throwing at a stone, either by throwing a potsherd as a display of skill for those desirous of playing a game of rows, or by rolling a stone into a depression. Not only stones, but any piece of wood or brick should not be thrown by hand or by machine. However, for the sake of stupas and so forth, stones and other items may be rolled, thrown, or lifted, even while laughing; at a time of work, it is allowable.

3083. Gihigopakadānasminti gihīnaṃ uyyānagopakādīhi attanā gopitauyyānādito phalādīnaṃ dāne yāvadatthaṃ diyyamānepi. Na doso koci gaṇhatoti paṭiggaṇhato bhikkhuno koci doso natthi. Saṅghacetiyasantake tālaphalādimhi uyyānagopakādīhi diyyamāne paricchedanayo tesaṃ vetanavasena paricchinnānaṃyeva gahaṇe anāpattinayo vuttoti yojanā.

3083. By 'gihigopakadānasmiṃ' is meant: in the giving by lay park-keepers and so forth of fruits and so forth from parks and so forth guarded by them, even when given as much as desired. By 'na doso koci gaṇhato' is meant that there is no fault for the bhikkhu who accepts. The connection is that regarding palm fruits and so forth belonging to a Sangha shrine, when given by park attendants and so forth, the method of demarcation is stated as the rule of no offense for taking only what is designated as their wages.

3084. Purisasaṃyuttanti parivisakehi purisehi vuyhamānaṃ. Hatthavaṭṭakanti hattheneva pavaṭṭetabbasakaṭaṃ.

3084. By 'purisasaṃyutta' is meant being carried by attendant men. By 'hatthavaṭṭaka' is meant a cart that is to be pushed by hand.

3085. Bhikkhuniyā saddhiṃ kiñcipi anācāraṃ na sampayojeyya na kāreyyāti yojanā. ‘‘Kiñcī’’tipi pāṭho, gahaṭṭhaṃ [Pg.363] vā pabbajitaṃ vā kiñci bhikkhuniyā saddhiṃ anācāravasena na sampayojeyyāti attho. Obhāsentassāti kāmādhippāyaṃ pakāsentassa.

3085. The connection is that one should not engage in any improper conduct with a bhikkhunī, nor should one cause it to be done. Alternatively, the reading is 'kiñcī'; the meaning is that one should not engage anyone, whether a layperson or a renunciate, with a bhikkhunī in an improper way. By 'obhāsentassa' is meant revealing a lustful intention.

3086. Haveti ekaṃsatthe nipāto.

3086. By 'have' is meant a particle in the sense of certainty.

3087. Attano paribhogatthaṃ dinnanti ‘‘tumheyeva paribhuñjathā’’ti vatvā dinnaṃ ticīvarādiṃ.

3087. By 'given for one's own use' is meant the three robes and so forth, given after saying, 'You yourselves should use them.'

3088. Asappāyanti pittādidosānaṃ kopanavasena aphāsukāraṇaṃ. Apanetumpi jahitumpi, pageva dātunti adhippāyo. Aggaṃ gahetvā dātuṃ vāti tathā gahaṇārahaṃ annādiṃ sandhāya vuttaṃ. ‘‘Katipāhaṃ bhutvā’’ti seso. Piṇḍapātādito aggaṃ gahetvā pattādiṃ katipāhaṃ bhutvā dātuṃ vaṭṭatīti attho.

3088. By 'asappāya' is meant a cause of discomfort by aggravating bile and other humors. The intention is to remove or abandon, let alone give away. By 'to give having taken the best' is meant with reference to food and so forth worthy of being taken in that way. The remainder is 'having eaten for a few days'. The meaning is that having taken the best portion from almsfood and so forth and having eaten for a few days, it is allowable to give away the bowl and so forth.

3089. Pañcavaggūpasampadāti vinayadharapañcamena saṅghena kātabbaupasampadā. Navāti aññehi ekavārampi aparibhuttā. Guṇaṅguṇaupāhanā catupaṭalato paṭṭhāya bahupaṭalaupāhanā. Cammatthāroti kappiyacammattharaṇañca. Dhuvanhānanti pakatinahānaṃ.

3089. By 'pañcavaggūpasampadā' is meant ordination to be performed by a Sangha of five, with a Vinaya expert as the fifth. By 'nava' is meant those unused even once by others. By 'guṇaṅguṇaupāhanā' is meant shoes with many layers, from four layers upwards. By 'cammatthāra' is meant a permissible leather spread. By 'dhuvanhāna' is meant customary bathing.

3090. Sambādhassāti vaccamaggapassāvamaggadvayassa sāmantā dvaṅgulā anto satthavatthikammaṃ vāritanti yojanā. Satthena antamaso nakhenāpi chedanaphālanādivasena satthakammañca vatthīhi bhesajjatelassa anto pavisanavasena kātabbaṃ vatthikammañca thullaccayāpattividhānena vāritanti attho. Passāvamaggassa sāmantā dvaṅgulaṃ aṅgajātassa aggato paṭṭhāya gahetabbaṃ.

3090. By 'sambādhassa' is meant that within two finger-breadths around the two passages—the anal passage and the urinary passage—surgical and enema procedures are forbidden. The meaning is that a surgical procedure, such as cutting or splitting with a knife or even a fingernail, and an enema procedure, to be done by inserting medicinal oil with an enema, are forbidden by the rule concerning a grave offense. Regarding the urinary passage, the two finger-breadths should be measured from the tip of the organ.

3091. ‘‘Pākattha’’nti iminā nibbāpetuṃ calane niddosabhāvaṃ dīpeti.

3091. By 'pākattha', it indicates the faultlessness of stirring in order to extinguish.

3092. Upaḷāletīti [Pg.364] ‘‘pattacīvarādiparikkhāraṃ te dammī’’ti vatvā palobhetvā gaṇhāti. Tatthāti tasmiṃ puggale. Ādīnavanti alajjitādibhāvaṃ dassetvā tena saha sambhogādikaraṇe alajjibhāvāpajjanādiādīnavaṃ. Tassāti tato viyojetabbassa tassa.

3092. ‘Entices’ means to win someone over by enticing them, saying, “I will give you requisites such as bowls and robes.” ‘Therein’ refers to that person. ‘Danger’ means pointing out the danger, such as incurring a state of shamelessness by engaging in communion, etc., with him, thereby showing his shameless nature, etc. ‘Of that’ refers to that person who is to be separated.

3093. Ādīnavadassanappakāraṃ dassetumāha ‘‘makkhana’’ntiādi. ‘‘Nahāyituṃ gatena gūthamuttehi makkhanaṃ viya dussīlaṃ nissāya viharatā tayā kata’’nti evaṃ tattha ādīnavaṃ vattuṃ vaṭṭatīti yojanā.

3093. To show the manner of seeing the danger, he says: “Smearing,” etc. The construction is that it is fitting to speak of the danger there thus: “Like smearing with excrement and urine by one who has gone to bathe, so is what has been done by you living in dependence on an immoral person.”

3094-5. Bhattagge bhojanasālāya bhuñjamāno. Yāgupāneti yāguṃ pivanakāle. Antogāmeti antaraghare. Vīthiyanti nigamanagaragāmādīnaṃ rathikāya. Andhakāreti andhakāre vattamāne, andhakāragatoti attho. Tañhi vandantassa mañcapādādīsupi nalāṭaṃ paṭihaññeyya. Anāvajjoti kiccapasutattā vandanaṃ asamannāharanto. Ekāvattoti ekato āvatto sapattapakkhe ṭhito verī visabhāgapuggalo. Ayañhi vandiyamāno pādenapi pahareyya. Vāvaṭoti sibbanakammādikiccantarapasuto.

In the refectory or dining hall while eating. When drinking rice-gruel. ‘Inside the village’ means inside a house. ‘On the street’ refers to the streets of market-towns, towns, villages, etc. ‘In the dark’ means when it is dark; the meaning is when one has gone into darkness. For then, while venerating, one might strike one’s forehead against the legs of a bed, etc. ‘Not paying attention’ means not focusing on the act of veneration due to being intent on some task. ‘One who is turned away’ means one who has turned to one side, standing on the side of an opponent, a hostile person, a dissimilar individual. For such a person, even if venerated, might strike with his foot. ‘Distracted’ means being intent on some other task, such as sewing work, etc.

Suttoti niddaṃ okkanto. Khādanti piṭṭhakakhajjakādīni khādanto. Bhuñjantoti odanādīni bhuñjanto. Vaccaṃ muttampi vā karanti uccāraṃ vā passāvaṃ vā karonto iti imesaṃ terasannaṃ vandanā ayuttatthena vāritāti sambandho.

‘Asleep’ means having fallen asleep. ‘Eating hard food’ means consuming flour cakes, pastries, etc. ‘Eating a meal’ means consuming rice, etc. ‘Relieving oneself or urinating’ means passing excrement or urine. Thus, veneration of these thirteen is prohibited due to its inappropriateness—this is the connection.

3096-7. Kammaladdhisīmāvasena tīsu nānāsaṃvāsakesu kammanānāsaṃvāsakassa ukkhittaggahaṇena gahitattā, sīmānānāsaṃvāsakavuḍḍhatarapakatattassa vandiyattā, pārisesañāyena ‘‘nānāsaṃvāsako vuḍḍhataro adhammavādī avandiyo’’ti [Pg.365] (pari. 467) vacanato ca laddhinānāsaṃvāsako idha ‘‘nānāsaṃvāsako’’ti gahitoti veditabbo. Ukkhittoti tividhenāpi ukkhepanīyakammena ukkhittako. Garukaṭṭhā ca pañcāti pārivāsikamūlāyapaṭikassanārahamānattārahamānattacārikaabbhānārahasaṅkhātā pañca garukaṭṭhā ca. Ime pana aññamaññassa yathāvuḍḍhaṃ vandanādīni labhanti, pakatattena avandiyattāva avandiyesu gahitā. Ime bāvīsati puggaleti naggādayo yathāvutte.

Among the three kinds of those of differing communion—by act, doctrine, and boundary—it should be understood that here ‘one of differing communion’ is taken to mean one of differing communion by doctrine. This is because one of differing communion by act is included by the mention of the expelled; because a senior of differing communion by boundary, being a monk in good standing, is worthy of veneration; and by the method of elimination, based on the statement, “A senior of differing communion who is a speaker of what is not the Dhamma is unworthy of veneration” (Pari. 467). ‘Expelled’ means one who has been suspended by any of the three kinds of acts of suspension. And the five in a grave position are: one on probation, one deserving to be sent back to the beginning, one deserving penance, one undergoing penance, and one deserving rehabilitation. These, however, receive veneration and other respects from one another according to seniority, but because they are unworthy of veneration by a monk in good standing, they are included among those unworthy of veneration. These twenty-two persons are the naked ascetics and so on, as stated.

3098. ‘‘Dhammavādī’’ti idaṃ ‘‘nānāsaṃvāsavuḍḍhako’’ti etassa visesanaṃ. Yathāha ‘‘tayome, bhikkhave, vandiyā. Pacchā upasampannena pureupasampanno vandiyo, nānāsaṃvāsako vuḍḍhataro dhammavādī vandiyo, sadevake loke, bhikkhave, samārake…pe… tathāgato arahaṃ sammāsambuddho vandiyo’’ti (cūḷava. 312).

3098. “Speaker of the Dhamma”—this is a qualifier for “a senior of differing communion.” As it is said: “Bhikkhus, there are these three who are worthy of veneration. One ordained later should venerate one ordained earlier; a senior of differing communion who is a speaker of the Dhamma is worthy of veneration; in the world with its devas, bhikkhus, with its Māras… the Tathāgata, the Arahant, the Perfectly Enlightened One is worthy of veneration” (Cv.VI.6.4).

3099. ‘‘Eteyeva vandiyā, na aññe’’ti niyāmassa akatattā aññesampi vandiyānaṃ sabbhāvaṃ dassetumāha ‘‘tajjanādī’’tiādi. Ettha ādi-saddena niyassapabbājanīyapaasāraṇīyakamme saṅgaṇhāti. Etthāti etasmiṃ vandanīyādhikāre. Kammanti apalokanādi catubbidhaṃ kammaṃ.

3099. Because the restriction, “Only these are to be venerated, not others,” has not been made, to show that others may also be worthy of veneration, it is said, “those deserving rebuke,” etc. Here, the word “etc.” includes the acts of subordination, banishment, and reconciliation. ‘Here’ means in this section on those worthy of veneration. ‘Acts’ means the four kinds of acts, beginning with proclamation.

3100. Saṅghena adhammakamme kariyamāne taṃ vāretuṃ asakkontena, asakkontehi ca paṭipajjitabbavidhiṃ dassetumāha ‘‘adhiṭṭhāna’’ntiādi. Adhiṭṭhānaṃ panekassa uddiṭṭhanti yojanā, adhammakammaṃ karontānaṃ bhikkhūnamantare nisīditvā taṃ ‘‘adhamma’’nti jānitvāpi taṃ vāretuṃ asakkontassa ekassa ‘‘na metaṃ khamatī’’ti cittena adhiṭṭhānamuddiṭṭhanti vuttaṃ hoti. Dvinnaṃ vā tiṇṇameva cāti tameva vāretuṃ asakkontānaṃ [Pg.366] dvinnaṃ vā tiṇṇaṃ vā bhikkhūnaṃ aññamaññaṃ ‘‘na metaṃ khamatī’’ti diṭṭhāvikammaṃ sakasakadiṭṭhiyā pakāsanaṃ uddiṭṭhanti attho. Tato uddhaṃ tīhi uddhaṃ catunnaṃ kammassa paṭikkosanaṃ ‘‘idaṃ adhammakammaṃ mā karothā’’ti paṭikkhipanaṃ uddiṭṭhanti attho.

3100. To show the procedure to be followed by those unable to prevent an unlawful act being performed by the Saṅgha, it is said: “determination,” and so on. A determination is indicated for one person—this is the connection. That is to say, for a single bhikkhu who, sitting among bhikkhus performing an unlawful act, recognizes it as “unlawful” but is unable to prevent it, a determination in his mind, “This is not agreeable to me,” is indicated. For two or three bhikkhus who are unable to prevent it, the making manifest of their view, a declaration of their respective views to one another, “This is not agreeable to me,” is indicated. For more than that, for four or more, the crying out against the act, the rejection, “Do not perform this unlawful act,” is indicated.

3101. Vissāsaggāhalakkhaṇaṃ aggahitaggahaṇena pañcavidhanti dassetumāha ‘‘sandiṭṭho’’tiādi. Yojanā panettha evaṃ veditabbā – sandiṭṭho ca hoti, jīvati ca, gahite ca attamano hoti, sambhatto ca hoti, jīvati ca, gahite ca attamano hoti, ālapito ca hoti, jīvati ca, gahite ca attamano hotīti evaṃ sandiṭṭhasambhattaālapitānaṃ tiṇṇamekekassa tīṇi tīṇi vissāsaggāhalakkhaṇāni katvā navavidhaṃ hotīti veditabbaṃ. Vacanattho, panettha vinicchayo ca heṭṭhā vuttova.

3101. To show that the characteristic of taking with trust is fivefold, he says: “Seen,” and so on. The explanation here should be understood as follows: one is seen, is alive, and is pleased when it is taken; one is intimate, is alive, and is pleased when it is taken; one has been spoken to, is alive, and is pleased when it is taken. Thus, it should be understood that by positing three characteristics of taking with trust for each of the three—seen, intimate, and spoken to—it becomes ninefold. The meaning of the words and the analysis here have already been stated above.

3102. Sīlavipatti, diṭṭhivipatti ca ācārājīvasambhavā dve vipattiyo cāti yojanā, ācāravipatti, ājīvavipatti cāti vuttaṃ hoti.

3102. Failure in virtue and failure in view, and also two failures arising from conduct and livelihood—this is the connection. That is to say, failure in conduct and failure in livelihood.

3103. Tatthāti tesu catūsu vipattīsu. Appaṭikammā pārājikā vuṭṭhānagāminī saṅghādisesāpattikā duve āpattiyo sīlavipattīti pakāsitāti yojanā.

3103. ‘Therein’ means in those four failures. The two kinds of offenses—the irremediable Pārājika offenses and the Saṅghādisesa offenses that allow for rehabilitation—are declared to be failure in virtue. This is the connection.

3104. Yā ca antaggāhikā diṭṭhi, yā dasavatthukā diṭṭhi, ayaṃ duvidhā diṭṭhi diṭṭhivipattīti dīpitāti yojanā. Tattha antaggāhikadiṭṭhi nāma ucchedantasassatantagāhavasena pavattā diṭṭhi. ‘‘Natthi dinna’’ntiādinayappavattā dasavatthukā diṭṭhi.

3104. The view that grasps at extremes and the view with ten bases—these two kinds of view are explained as failure in view. This is the connection. Herein, the view that grasps at extremes is the view that proceeds by way of grasping the extremes of annihilationism and eternalism. The view with ten bases is that which proceeds in the manner of, “There is nothing given,” etc.

3105. Thullaccayādikā desanāgāminikā yā pañca āpattiyo, ācārakusalena bhagavatā sā ācāravipattīti [Pg.367] vuttāti yojanā. Ādi-saddena pācittiyapāṭidesanīyadukkaṭadubbhāsitānaṃ gahaṇaṃ. Yāti pañcāpattiyo apekkhitvā bahuttaṃ. Sāti ācāravipatti sāmaññamapekkhitvā ekattaṃ.

3105. The five offenses beginning with the grave offense, which are to be settled by confession, were declared by the Blessed One, skilled in conduct, to be a failure in conduct. This is the connection. By the term “beginning with,” the offenses of expiation, those requiring acknowledgment, wrong-doing, and wrong speech are included. The word “which” (yā) is plural, referring to the five offenses. The word “that” (sā) is singular, referring to the failure in conduct as a general category.

3106. Kuhanādīti ādi-saddena lapanā nemittikatā nippesikatā lābhena lābhaṃ nijigīsanatā gahitā, kuhanādīnaṃ vitthāro visuddhimagge (visuddhi. 1.16) vuttanayena veditabbo. Ājīvo paccayo hetu yassā āpattiyāti viggaho. Chabbidhāti catutthapārājikasañcarittathullaccayapācittiyapāṭidesanīyadukkaṭāpattīnaṃ vasena chabbidhā. Pakāsitā –

3106. ‘Deception, etc.’—by the term ‘etc.’ are included talkativeness, hinting, belittling, and pursuing gain with gain. The detailed explanation of deception and so forth should be understood in the manner stated in the Visuddhimagga (Vism. I, 16). The analysis is: “an offense for which livelihood is the condition and cause.” ‘Sixfold’—it is sixfold by way of the offenses of the fourth pārājika, acting as a go-between, a grave offense, an offense of expiation, an offense requiring acknowledgment, and an offense of wrong-doing. It is explained as follows:

‘‘Ājīvahetu ājīvakāraṇā pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapati, āpatti pārājikassa. Ājīvahetu…pe… sañcarittaṃ samāpajjati, āpatti saṅghādisesassa. Ājīvahetu…pe… ‘yo te vihāre vasati, so bhikkhu arahā’ti bhaṇati, paṭijānantassa āpatti thullaccayassa. Ājīvahetu…pe… bhikkhu paṇītabhojanāni agilāno attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa. Ājīvahetu…pe… bhikkhunī paṇītabhojanāni agilānā attano atthāya viññāpetvā bhuñjati, āpatti pāṭidesanīyassa. Ājīvahetu ājīvakāraṇā sūpaṃ vā odanaṃ vā agilāno attano atthāya viññāpetvā bhuñjati, āpatti dukkaṭassā’’ti (pari. 287) –

“For the sake of livelihood, for reasons of livelihood, one with evil desires, overcome by desire, claims a superhuman state that is non-existent and untrue—this is an offense entailing expulsion. For the sake of livelihood… he engages in matchmaking—this is an offense entailing an initial and subsequent meeting of the Saṅgha. For the sake of livelihood… he says, ‘The monk who lives in your monastery is an arahant,’ and if he acknowledges it, this is an offense of grave transgression. For the sake of livelihood… a monk who is not ill, having requested fine foods for his own sake, eats them—this is an offense entailing expiation. For the sake of livelihood… a bhikkhunī who is not ill, having requested fine foods for her own sake, eats them—this is an offense entailing confession. For the sake of livelihood, for reasons of livelihood, one who is not ill, having requested soup or rice for his own sake, eats it—this is an offense of wrong-doing” (Pari. 287).

Desitā. Iminā ājīvavipatti dīpitā.

It has been taught. By this, the corruption of livelihood is illustrated.

3107. ‘‘Ukkhitto’’tiādi [Pg.368] yathākkamena tesaṃ tiṇṇaṃ nānāsaṃvāsakānaṃ sarūpadassanaṃ. Tattha tayo ukkhittakā vuttāyeva.

3107. “Suspended,” etc., is a showing of the defining characteristic, in sequence, of those three who are of differing communion. Therein, the three kinds of suspended monks have already been mentioned.

3108-9. ‘‘Yo saṅghena ukkhepanīyakammakatānaṃ adhammavādīnaṃ pakkhe nisinno ‘tumhe kiṃ bhaṇathā’ti tesañca itaresañca laddhiṃ sutvā ‘ime adhammavādino, itare dhammavādino’ti cittaṃ uppādeti, ayaṃ tesaṃ majjhe nisinnova tesaṃ nānāsaṃvāsako hoti, kammaṃ kopeti. Itaresampi hatthapāsaṃ anāgatattā kopetī’’ti (mahāva. aṭṭha. 455) āgata aṭṭhakathāvinicchayaṃ dassetumāha ‘‘adhammavādipakkhasmi’’ntiādi.

3108-9. “One who, sitting in the faction of those who advocate what is contrary to the Dhamma and against whom an act of suspension has been carried out by the Saṅgha, asks, ‘What do you say?’, and, upon hearing the view of both them and the others, forms the thought, ‘These are advocates of what is contrary to the Dhamma, and those others are advocates of the Dhamma’—this one, even while sitting among them, becomes one of differing communion with them and invalidates the formal act. He also invalidates it for the others, since they have not yet come within arm’s reach” (Mahāva. Aṭṭha. 455). To show the commentary’s decision, it says: “In the faction of those advocating what is contrary to the Dhamma,” etc.

Adhammavādipakkhasminti ukkhepanīyakammena nissāritānaṃ adhammavādīnaṃ pakkhasmiṃ. Nisinnovāti hatthapāsaṃ avijahitvā gaṇapūrako hutvā nisinnova. Vicintayanti ‘‘ime nu kho dhammavādino, udāhu ete’’ti vividhenākārena cintayanto. ‘‘Ete pana dhammavādī’’ti mānasaṃ uppādeti, evaṃ uppanne pana mānase. Adhammavādipakkhasmiṃ nisinnova evaṃ mānasaṃ uppādento ayaṃ bhikkhu. Laddhiyāti evaṃ uppāditamānasasaṅkhātāya laddhiyā. Tesaṃ adhammavādīnaṃ nānāsaṃvāsako nāma hotīti pakāsito.

“In the faction of those advocating what is contrary to the Dhamma” means in the faction of those who, advocating what is contrary to the Dhamma, have been expelled by an act of suspension. “Sitting” means sitting without abandoning arm’s reach, having become a quorum-completer. “Reflects” means considering in various ways, “Are these the advocates of the Dhamma, or are those others?” He arouses the thought, “But these are the advocates of the Dhamma.” When such a thought has arisen, this monk, sitting in the faction of those advocating what is contrary to the Dhamma and arousing such a thought, “Through the view” means through the view reckoned as such an aroused thought. It is declared that he becomes one of differing communion with those advocates of what is contrary to the Dhamma.

Tatraṭṭho pana soti tasmiṃ adhammavādipakkhasmiṃ nisinnova so. Sada-dhātuyā gatinivāraṇatthattā tatra nisinno ‘‘tatraṭṭho’’ti vuccati. Dvinnanti dhammavādiadhammavādipakkhānaṃ dvinnaṃ saṅghānaṃ. Kammanti catuvaggādisaṅghena karaṇīyakammaṃ. Kopetīti adhammavādīnaṃ asaṃvāsabhāvaṃ gantvā tesaṃ gaṇapūraṇattā, itaresaṃ ekasīmāyaṃ ṭhatvā hatthapāsaṃ anupagatattā, chandassa ca adinnattā kammaṃ kopeti. Yo pana adhammavādīnaṃ pakkhe [Pg.369] nisinno ‘‘adhammavādino ime, itare dhammavādino’’ti tesaṃ majjhe pavisati, yattha vā tattha vā pakkhe nisinno ‘‘ime dhammavādino’’ti gaṇhāti, ayaṃ attanāva attānaṃ samānasaṃvāsakaṃ karotīti veditabbo.

But he, being there, means he is indeed seated in that faction of those who advocate what is contrary to the Dhamma. Because the root ‘sad’ has the meaning of preventing movement, one who sits there is called ‘tatraṭṭho’. ‘Of the two’ refers to the two assemblies: the faction of advocates of the Dhamma and the faction of advocates of what is contrary to the Dhamma. ‘The act’ means the formal act to be done by a Saṅgha of four or more monks. ‘He invalidates’ means that he invalidates the formal act because, having entered a state of differing communion with the advocates of what is contrary to the Dhamma, he completes their quorum, and because the others, though standing within a single boundary, have not come within arm’s reach, and because their consent has not been given. But as for one who, sitting in the faction of the advocates of what is contrary to the Dhamma, enters among them thinking, ‘These are advocates of what is contrary to the Dhamma, the others are advocates of the Dhamma’; or who, sitting in whatever faction, accepts, ‘These are the advocates of the Dhamma,’ it should be understood that he himself makes himself one of like communion.

3110. Bahisīmāgato pakatatto bhikkhu sace hatthapāse ṭhito hoti, so sīmāya nānāsaṃvāsako matoti yojanā. Taṃ gaṇapūraṇaṃ katvā katakammampi kuppati. Evaṃ yathāvuttaniyāmena tayo nānāsaṃvāsakā mahesinā vuttāti yojanā.

3110. If a regular monk who has gone outside the boundary stands within arm’s reach, he is considered to be of differing communion with respect to the boundary—this is the connection. An act done having made him a quorum-filler becomes invalid. Thus, according to the aforesaid principle, three kinds of those of differing communion were spoken of by the Great Sage—this is the connection.

3111. Cutoti pārājikāpanno sāsanato cutattā ‘‘cuto’’ti gahito. ‘‘Bhikkhunī ekādasa abhabbā’’ti padacchedo. Imeti bhedamanapekkhitvā sāmaññena sattarasa janā. Asaṃvāsāti na saṃvasitabbā, natthi vā etehi pakatattānaṃ ekakammādiko saṃvāsoti asaṃvāsā nāma siyuṃ.

3111. “Fallen” means one who has committed an offense entailing expulsion and is thus fallen from the Dispensation; hence, he is designated “fallen.” The phrase “a bhikkhunī is unfit in eleven ways” is a division of words. Without regard to this distinction, there are seventeen persons in general. “Not in communion” means that one should not associate with them, or that regular monks have no communion with them in a single formal act and so forth; thus, they are called “those not in communion.”

3112. Asaṃvāsassa sabbassāti yathāvuttassa sattarasavidhassa sabbassa asaṃvāsassa. Tathā kammārahassa cāti ‘‘yassa saṅgho kammaṃ karoti, so neva kammapatto, nāpi chandāraho, apica kammāraho’’ti (pari. 488) evaṃ parivāre vuttakammārahassa ca. Ummattakādīnanti ādi-saddena khittacittādīnaṃ gahaṇaṃ. Saṅghe tajjanīyādīni karonte. Paṭikkhepoti paṭikkosanā. Na rūhatīti paṭikkosaṭṭhāne na tiṭṭhati, kammaṃ na kopetīti adhippāyo.

3112. “Of all those not in communion” refers to all seventeen kinds of those not in communion, as previously mentioned. “And likewise of one fit for a formal act” refers to one fit for a formal act as stated in the Parivāra: “He for whom the Saṅgha performs a formal act is neither the subject of the act, nor fit to give consent, but is merely fit for the act” (Pari. 488). “Of one who is insane, etc.”: by the word “etc.,” those of deranged mind and so on are included. When the Saṅgha is performing acts such as censure. “Protest” means refusal. “It does not take effect” means it does not stand as a protest; the intention is that it does not invalidate the formal act.

3113. Sasaṃvāseka…pe… bhikkhunoti vuttanayena kammena vā laddhiyā vā asaṃvāsikabhāvaṃ anupagatattā samānasaṃvāsakassa sīmāya asaṃvāsikabhāvaṃ anupagantvā ekasīmāya [Pg.370] ṭhitassa antimavatthuṃ anajjhāpannattā pakatattassa bhikkhuno. Anantarassapi hatthapāse vacanena vacībhedakaraṇena paṭikkhepo paṭikkoso ruhati paṭikkosanaṭṭhāneyeva tiṭṭhati, kammaṃ kopetīti adhippāyo.

3113. Regarding a regular monk who is of like communion… etc.: for a regular monk who, in the way stated, has not entered a state of non-communion by a formal act or by a view, who is of like communion, who has not entered a state of non-communion within the boundary, who stands within a single boundary, and who has not committed a final offense, a protest or refusal made by a statement causing a verbal division, even by one who is nearby and within arm’s reach, takes effect. It stands as a protest; the intention is that it invalidates the formal act.

3114. Chahi ākārehīti (pāci. aṭṭha. 438; kaṅkhā. aṭṭha. nidānavaṇṇanā) lajjitāya, aññāṇatāya, kukkuccapakatatāya, satisammosāya, akappiyekappiyasaññitāya, kappiyeakappiyasaññitāyāti imehi chahi ākārehi. Pañca samaṇakappā ca vuttā, pañca visuddhiyo ca vuttāti yojanā.

3114. “In six ways” (Pāci. Aṭṭha. 438; Kaṅkhā. Aṭṭha. Nidānavaṇṇanā) means: due to shame, due to ignorance, due to being naturally prone to remorse, due to loss of mindfulness, due to perceiving the unallowable as allowable, and due to perceiving the allowable as unallowable—by these six ways. Five ascetic allowances have been stated, and five purifications have been stated—this is the connection.

‘‘Anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjituṃ, aggiparijitaṃ satthaparijitaṃ nakhaparijitaṃ abījaṃ nibbaṭṭabījaññeva pañcama’’nti (cūḷava. 250) khuddakavatthuke anuññātā pañca samaṇakappā nāma. Pañca visuddhiyoti parivāre ekuttare ‘‘pañca visuddhiyo’’ti imassa niddese ‘‘nidānaṃ uddisitvā avasesaṃ sutena sāvetabbaṃ, ayaṃ paṭhamā visuddhī’’tiādinā (pari. 325) nayena dassitā pañca pātimokkhuddesasaṅkhātā pañca visuddhiyo ca ‘‘suttuddeso pārisuddhiuposatho adhiṭṭhānuposatho pavāraṇā sāmaggiuposathoyeva pañcamo’’ti (pari. 325) evaṃ vuttā pañca visuddhiyo cāti dvepañcavisuddhiyo ‘‘dvipañcaviññāṇānī’’tiādīsu viya sāmaññavacanena saṅgahitā.

“I allow, monks, the consumption of fruit by five ascetic allowances: damaged by fire, damaged by a knife, damaged by fingernails, seedless, and fifthly, with the seeds removed” (Cūḷava. 250). These are called the five ascetic allowances permitted in the section on minor matters. The five purities: in the Parivāra, in the Ekuttara, in the exposition of “five purities,” the five purities known as the five kinds of Pātimokkha recitation are shown by the method beginning, “Having recited the introduction, the remainder should be announced by the Sutta; this is the first purity” (Pari. 325), and the five purities stated as, “The recitation of the Sutta, the Uposatha of purity, the Uposatha of determination, the Pavāraṇā, and the Uposatha of harmony as the fifth” (Pari. 325)—these two sets of five purities are included under a general term, just as in phrases like “the two sets of five consciousnesses.”

3115-7. Nissesena dīyati paññapīyati ettha sikkhāpadanti nidānaṃ, tesaṃ tesaṃ sikkhāpadānaṃ paññattiyā ṭhānabhūtaṃ vesālīādi. Puṃ vuccati nirayo, taṃ galati maddati nerayikadukkhaṃ anubhavatīti puggalo, satto. Ariyapuggalā [Pg.371] taṃsadisattā, bhūtapubbagatiyā vā ‘‘puggalā’’ti veditabbā. Idha panete sikkhāpadavītikkamassa ādikammikā adhippetā. Idāni puggalaniddesaṃ vakkhati. Vasati ettha bhagavato āṇāsaṅkhātā sikkhāpadapaññatti taṃ paṭicca pavattatīti vatthu, tassa tassa puggalassa sikkhāpadapaññattihetubhūto ajjhācāro.

3115-7. The origin (`nidāna`) is so called because a training rule is completely given and laid down in it. The basis for the declaration of each training rule is the place, such as Vesālī. ‘Puṃ’ is said to be a hell; because one falls (`galati`) into it and is crushed, experiencing the suffering of hell, one is called a person (`puggalo`), a being. Noble persons are to be understood as ‘persons’ because of their similarity to that, or by way of a former state of existence. Here, however, the first perpetrators of the transgression of the training rule are intended. Now, the exposition of the person will be told. The story (`vatthu`) is so called because the Blessed One’s command, known as the declaration of a training rule, resides (`vasati`) in it and proceeds in dependence on it. The transgression (`ajjhācāro`) is the cause for the declaration of the training rule for each particular person.

Vidhānaṃ vibhajanaṃ vidhi, pabhedo. Paññāpīyati bhagavato āṇā pakārena ñāpīyati etāyāti paññatti, paññattiyā vidhi pabhedo ‘‘paññattividhi’’nti vattabbe ‘‘vidhiṃ paññattiyā’’ti gāthābandhavasena asamatthaniddeso. Sā pana paññattividhi paññattianupaññatti anuppannapaññatti sabbatthapaññatti padesapaññatti sādhāraṇapaññatti asādhāraṇapaññatti ekatopaññatti ubhatopaññattivasena navavidhā hoti.

Arrangement, division, method, distinction. It is called 'designation' (paññatti) because by it the Blessed One's command is made known in a certain way. When 'the method of designation' (paññattividhi), which is a distinction, should be said, the phrase 'method by designation' (vidhiṃ paññattiyā) is an ungrammatical statement due to the constraints of verse. Now, that method of designation is ninefold: designation, subsequent designation, unarisen designation, universal designation, partial designation, common designation, uncommon designation, one-sided designation, and two-sided designation.

‘‘Vipatti āpatti anāpattī’’ti padacchedo, vipajjanti etāya sīlādayoti vipatti. Sā pana sīlaācāradiṭṭhiājīvānaṃ vasena catubbidhā. Sā pana uddesavasena heṭṭhā dassitāva. Āpajjanti etāya akusalābyākatabhūtāya bhagavato āṇāvītikkamanti āpatti. Sā pubbapayogādivasena anekappabhedā āpatti. Anāpatti ajānanādivasena āṇāya anatikkamanaṃ. Samuṭṭhāti etehi āpattīti samuṭṭhānāni, kāyādivasena chabbidhāni āpattikāraṇāni. Samuṭṭhānānaṃ nayo samuṭṭhānanayo, taṃ.

"Failure, offense, non-offense"—this is the word division. It is a failure (vipatti) because by it virtue and so on fail. It is fourfold by way of virtue, conduct, view, and livelihood. This has already been shown above in summary. It is an offense (āpatti) because by this, which is unwholesome or indeterminate, one incurs it, transgressing the Blessed One's command. That offense is of many kinds by way of preliminary effort and so on. Non-offense is the non-transgression of the command due to ignorance and so on. Offenses arise from these—thus, they are origins (samuṭṭhāna). The causes of offenses are sixfold by way of body and so on. The method of the origins is the origin-method; that is it.

Vajjañca kammañca kiriyā ca saññā ca cittañca āṇatti ca vajjakammakriyāsaññācittāṇattiyo, tāsaṃ vidhi tathā vuccati, taṃ. Vajjavidhinti ‘‘yassā sacittakapakkhe cittaṃ akusalameva hoti, ayaṃ lokavajjā, sesā paṇṇattivajjā’’ti (kaṅkhā. aṭṭha. paṭhamapārājikavaṇṇanā) vuttaṃ vajjavidhiṃ. Kammavidhinti ‘‘sabbā ca kāyakammavacīkammatadubhayavasena tividhā hontī’’ti (kaṅkhā. aṭṭha. paṭhamapārājikavaṇṇanā) dassitaṃ kammavidhiṃ[Pg.372]. Kriyāvidhinti ‘‘atthāpatti kiriyato samuṭṭhāti, atthi akiriyato, atthi kiriyākiriyato, atthi siyā kiriyato siyā akiriyato’’tiādinā (kaṅkhā. aṭṭha. paṭhamapārājikavaṇṇanā) nayena dassitaṃ kiriyāvidhiṃ. Saññāvidhinti ‘‘saññāvimokkhā’’tiādinā (kaṅkhā. aṭṭha. paṭhamapārājikavaṇṇanā) nayena dassitaṃ saññāvidhiṃ.

Fault and action and deed and perception and mind and injunction—fault, action, deed, perception, mind, and injunctions—their procedure is called thus, that is it. The procedure of fault: "For one in the case of having intention, if the mind is entirely unwholesome, this is a worldly fault; the rest are designated faults"—thus (in the Kaṅkhāvitaraṇī Aṭṭhakathā, the commentary on the first Pārājika) is stated the procedure of fault. The procedure of action: "All are threefold by way of bodily action, verbal action, and both"—thus (in the Kaṅkhāvitaraṇī Aṭṭhakathā, the commentary on the first Pārājika) is shown the procedure of action. The procedure of deed: "An offense arises from doing, there is one from not doing, there is one from both doing and not doing, there is one that may be from doing or may be from not doing"—thus (in the Kaṅkhāvitaraṇī Aṭṭhakathā, the commentary on the first Pārājika) is shown the procedure of deed. The procedure of perception: "Release through perception"—thus (in the Kaṅkhāvitaraṇī Aṭṭhakathā, the commentary on the first Pārājika) is shown the procedure of perception.

Cittavidhinti ‘‘sabbāpi cittavasena duvidhā honti sacittakā, acittakā cā’’ti (kaṅkhā. aṭṭha. paṭhamapārājikavaṇṇanā) vuttaṃ cittavidhiṃ. Āṇattividhinti ‘‘sāṇattikaṃ anāṇattika’’nti vuttaṃ āṇattividhiṃ. Aṅgavidhānanti sabbasikkhāpadesu āpattīnaṃ vuttaṃ aṅgavidhānañca. Vedanāttikaṃ, kusalattikañcāti yojanā. Taṃ pana ‘‘akusalacittaṃ, dvicittaṃ, ticittaṃ, dukkhavedanaṃ, dvivedanaṃ, tivedana’’nti tattha tattha dassitameva.

The procedure of mind, as stated: "All are twofold by way of mind—those with intention and those without intention" (Kaṅkhāvitaraṇī Aṭṭhakathā, commentary on the first Pārājika) is the procedure of mind. The procedure of injunction, as stated: "With injunction and without injunction," is the procedure of injunction. And the arrangement of factors is the stated arrangement of factors for offenses in all training rules. The triad of feeling and the wholesome triad are to be connected. But this has been shown in various places as: "Unwholesome mind, twofold mind, threefold mind; painful feeling, twofold feeling, threefold feeling."

Sattarasavidhaṃ etaṃ lakkhaṇanti yathāvuttanidānādisattarasappabhedaṃ sabbasikkhāpadānaṃ sādhāraṇalakkhaṇaṃ. Dassetvāti pakāsetvā. Budho vinayakusalo. Tattha tattha sikkhāpadesu yathārahaṃ yojeyyāti sambandho.

This seventeenfold characteristic means the common characteristic of all training rules, having seventeen kinds beginning with the origin as stated. "Having shown" means "having made clear." The wise one is one skilled in the Discipline. "He should apply it appropriately in each respective training rule"—this is the connection.

3118. Imesu sattarasasu lakkhaṇesu nidānapuggale tāva niddisitumāha ‘‘nidāna’’ntiādi. Tatthāti tesu sattarasasu sādhāraṇalakkhaṇesu, niddhāraṇe cetaṃ bhummaṃ. Nidānanti niddhāritabbadassanaṃ. ‘‘Pura’’nti idaṃ ‘‘vesālī’’tiādipadehi paccekaṃ yojetabbaṃ. Sakkabhaggāti etehi janapadavācīhi saddehi ṭhānanissitā nāgarāva gahetabbā. Tāni ca ‘‘sakkesu viharati kapilavatthusmiṃ, bhaggesu viharati susumāragire’’ti tattha tattha sikkhāpadanidāne nidassitāneva.

3118. To begin with, to indicate the origin and the individual among these seventeen characteristics, he says, "nidāna," and so forth. Therein, "tatra" means among those seventeen common characteristics; and this is a locative of determination. "Nidāna" is the showing of what is to be determined. The word "pura" should be connected individually with terms such as "Vesālī" and so on. By the words "Sakkabhaggā," which denote regions, the citizens residing in those places are to be understood. And these have been shown in the origin stories of the training rules themselves, as in "he dwells among the Sakyans at Kapilavatthu" and "he dwells among the Bhaggas on Mount Susumāra" in those respective places.

3119. ‘‘Dasa vesāliyā’’tiādīnaṃ atthavinicchayo uttare āvi bhavissati. Giribbajeti rājagahanagare. Tañhi [Pg.373] samantā ṭhitehi isigiliādīhi pañcahi pabbatehi vajasadisanti ‘‘giribbaja’’nti vuccati.

3119. The analysis of the meaning of phrases such as "the ten of Vesālī" will become manifest later. "Giribbaja" means the city of Rājagaha. For it is called "Giribbaja" because it is like a cattle pen, being surrounded on all sides by five mountains such as Isigili.

3121. Bhikkhūnaṃ pātimokkhasmiṃ sudinnadhaniyādayo tevīsatividhā ādikammikapuggalā vuttāti yojanā.

3121. In the Bhikkhu Pātimokkha, twenty-three kinds of initial offenders, such as Sudinna, Dhaniya, and others, are stated—this is the explanation.

3122. Ubhayapātimokkhe āgatā te sabbe ādikammikapuggalā paripiṇḍitā tiṃsa bhavantīti yojanā. Vatthuādīnaṃ vinicchayo uttare vakkhamānattā idha na vutto. Nanu ca nidānapuggalavinicchayampi tattha vakkhatīti so idha kasmā vuttoti? Nāyaṃ doso, imassa pakaraṇattā idhāpi vattabboti. Yadi evaṃ vatthuādivinicchayopi idha vattabbo siyā, so kasmā na vuttoti? Ekayoganiddiṭṭhassa imassa vacanena sopi vuttoyeva hotīti ekadesadassanavasena saṃkhittoti daṭṭhabbo.

3122. All those initial offenders mentioned in both Pātimokkhas, when combined, amount to thirty—this is the explanation. The analysis of cases and so forth is not stated here, as it will be spoken of later. But surely, if the analysis of the origin and the individual will also be spoken of there, why is it stated here? This is no fault, because as it is the subject matter of this treatise, it should be spoken of here too. If so, the analysis of cases and so forth should also be spoken of here; why is it not stated? By the statement of this, which is indicated in a single connection, that too is indeed stated; thus it should be seen as concise by way of showing one part.

3123. Yo enaṃ taruṃ jānāti, so paññattiṃ asesato jānātīti sambandho. Ettha ‘‘enaṃ taru’’nti iminā nidānādisattarasappakāraṃ sabbasikkhāpadasādhāraṇalakkhaṇasamudāyaṃ rūpakena dasseti. Kiṃ visiṭṭhaṃ tarunti āha ‘‘timūla’’ntiādi.

3123. Whoever knows this tree, knows the designation completely—this is the connection. Here, by "this tree," he figuratively shows the entire collection of the seventeen kinds of common characteristics of all training rules, beginning with the origin. What is the distinguishing feature of this tree? He says, "three-rooted," and so forth.

Tattha timūlanti nidānapuggalavatthusaṅkhātāni tīṇi mūlāni etassāti timūlaṃ. Navapattanti navavidhapaṇṇattisaṅkhātāni pattāni etassāti navapattaṃ. Dvayaṅkuranti lokavajjapaṇṇattivajjasaṅkhātā dve aṅkurā etassāti dvayaṅkuraṃ. ‘‘Dviaṅkura’’nti vattabbe i-kārassa ayādesaṃ katvā ‘‘dvayaṅkura’’nti vuttaṃ. Sattaphalanti āṇattiāpattianāpattivipattisaññāvedanākusalattikasaṅkhātāni satta phalāni etassāti sattaphalaṃ. Chapupphanti chasamuṭṭhānasaṅkhātāni pupphāni etassāti chapupphaṃ. Dvippabhavanti cittakammasaṅkhātā dve pabhavā etassāti dvippabhavaṃ. Dvisākhanti [Pg.374] kiriyaaṅgasaṅkhātā dve sākhā etassāti dvisākhaṃ. Enaṃ taruṃ yo jānātīti yo vutto bhikkhu vuttasarūpasādhāraṇasattarasalakkhaṇarāsivinicchayasaṅkhātataruṃ jānāti. Soti so bhikkhu. Paññattinti vinayapiṭakaṃ. Asesatoti sabbaso.

Therein, 'three-rooted' means it has three roots, designated as origin, individual, and subject matter. 'Nine-leaved' means it has nine leaves, designated as the nine kinds of designations. 'Two-sprouted' means it has two sprouts, designated as worldly fault and designated fault. Although 'dviaṅkura' should be said, it is stated as 'dvayaṅkura' by making the 'ay' substitution for the letter 'i'. 'Seven-fruited' means it has seven fruits, designated as injunction, offense, non-offense, failure, perception, feeling, and the wholesome triad. 'Six-flowered' means it has six flowers, designated as the six origins. 'Two-sourced' means it has two sources, designated as mind and kamma. 'Two-branched' means it has two branches, designated as action and factor. 'He who knows this tree'—that is, the aforementioned bhikkhu who knows the tree designated as the analysis of the collection of the seventeen common characteristics of the stated form. 'He'—that bhikkhu. 'The designation'—the Vinaya Piṭaka. 'Completely'—in every way.

3124. Iti evaṃ madhurapadatthaṃ anākulaṃ paramaṃ uttamaṃ imaṃ vinicchayaṃ yo paṭhati vācuggataṃ karonto pariyāpuṇāti, garusantike sādhukaṃ suṇāti, paripucchate ca atthaṃ paripucchati ca, so bhikkhu vinaya vinicchaye upālisamo bhavati vinayadharānaṃ etadaggaṭṭhāne nikkhittena upālimahātherena sadiso bhavatīti yojanā.

3124. Thus, whoever studies this analysis—which is sweet in its words and meaning, unconfused, supreme, and excellent—reciting it until it is fluent, mastering it, listening carefully in the presence of a teacher, and thoroughly inquiring into its meaning, that bhikkhu becomes like Upāli in the analysis of the Vinaya. He becomes like the great elder Upāli, who was placed in the foremost position among the upholders of the Vinaya—this is the explanation.

Iti vinayatthasārasandīpaniyā vinayavinicchayavaṇṇanāya

Thus in the Vinayatthasārasandīpanī, the Commentary on the Vinayavinicchaya.

Pakiṇṇakavinicchayakathāvaṇṇanā niṭṭhitā.

The Commentary on the Discourse on Miscellaneous Decisions is concluded.

Kammaṭṭhānavibhāvanāvidhānakathāvaṇṇanā

The Commentary on the Discourse on the Method for Clarifying Meditation Subjects

3125. ‘‘Ādimhi sīlaṃ dasseyya.

3125. At the outset, he should show virtue.

Majjhe maggaṃ vibhāvaye;

Pariyosāne ca nibbānaṃ;

Esā kathikasaṇṭhitī’’ti. (dī. ni. aṭṭha. 1.190;

ma. ni. aṭṭha. 1.291;

a. ni. aṭṭha. 2.3.64) –

In the middle, he should clarify the path; and at the end, Nibbāna. This is the established practice of a speaker.

Vuttaṃ dhammakathikalakkhaṇaṃ samanussarantoyamācariyo pātimokkhasaṃvarasīlaparidīpakaṃ vinicchayaṃ nātisaṅkhepavitthāramukhena dassetvā taṃmūlakānaṃ itaresañca tiṇṇaṃ sīlānaṃ taṃdassaneneva dassitabhāvañca sīlavisuddhimūlikā cittavisuddhiādiyo pañcavisuddhiyo ca taṃmūlikañca ariyamaggasaṅkhātaṃ ñāṇadassanavisuddhiṃ tadadhigamanīyaṃ nibbānañca dassetvā yathāraddhaṃ [Pg.375] vinayakathaṃ pariyosāpetukāmo āha ‘‘pāmokkhe’’tiādi. Tattha pāmokkheti samādhiādīnaṃ anavajjadhammānaṃ patiṭṭhābhāvena uttame. Mokkhappavesaneti amatamahānibbānanagarassa pavesananimitte. Mukhe asahāyadvārabhūte. Yathāha –

The teacher, recalling the characteristics of a Dhamma speaker, having presented the exposition on the Vinaya illuminating the virtue of Pātimokkha restraint by a method neither too concise nor too detailed, and having shown that the other three virtues, which have that as their root, have been shown by the showing of that Pātimokkha restraint itself, and having shown the five purifications, beginning with the purification of mind, which have the purification of virtue as their root, and the purification of knowledge and vision, designated as the Noble Path, which has that as its root, and Nibbāna, which is to be attained by that—wishing to conclude the Vinaya discourse as undertaken, said, “Pāmokkha,” and so forth. Therein, “pāmokkha” means supreme, by being the foundation of blameless states such as concentration and so forth. “Mokkhappavesana” means the cause for entering the great city of the deathless Nibbāna. “Mukhe” means being the sole door. As it is said—

‘‘Saggārohaṇasopānaṃ, aññaṃ sīlasamaṃ kuto;

Dvāraṃ vā pana nibbāna-nagarassa pavesane’’ti. (visuddhi. 1.9;

bu. baṃ. aṭṭha. 3.dīpaṅkarabuddhavaṃsavaṇṇanā);

“What other ladder is there for ascending to heaven, equal to virtue? Or what other gate is there for entering the city of Nibbāna?”

Sabbadukkhakkhayeti jātidukkhādisabbadukkhānaṃ khayassa ariyamaggassa adhigamūpāyattā phalūpacārena sabbadukkhakkhayasaṅkhāte. ‘‘Pāmokkhe’’ti ca ‘‘mokkhappavesane mukhe’’ti ca ‘‘sabbadukkhakkhaye’’ti ca ‘‘pātimokkhasmi’’nti etassa visesanaṃ. Vutteti pārājikato paṭṭhāya nānappakārato niddiṭṭhe sati. Itarattayaṃ vuttamevāti sambandho. Indriyasaṃvarasīlaājīvapārisuddhisīlapaccayasannissitasīlasaṅkhātaṃ itaraṃ sīlattayaṃ vuttameva hoti ‘‘rājā āgato’’ti vutte parisāya āgamanaṃ viya, tasmā taṃ na vakkhāmāti adhippāyo.

The phrase “in the destruction of all suffering” refers to that which is designated “the destruction of all suffering” by a figurative use based on the fruit, because it is the means for attaining the Noble Path, which is the destruction of all suffering beginning with the suffering of birth. “Pāmokkha,” “the entrance to liberation,” and “the destruction of all suffering” are all epithets of “the Pātimokkha.” “Declared” means when it is specified in various ways, starting from the Pārājika offenses. The connection is that the other three are indeed stated. The other threefold virtue, designated as sense-restraint virtue, livelihood-purification virtue, and virtue dependent on requisites, is indeed stated, just as when it is said “the king has come,” the arrival of the retinue is implied; therefore, “we will not speak of that”—this is the intention.

3126. Idaṃ catubbidhaṃ sīlanti pātimokkhasaṃvarasīlādiṃ catupārisuddhisīlaṃ. Ñatvāti lakkhaṇādito, vodānato, hānabhāgiyaṭṭhitibhāgiyavisesabhāgiyanibbedhabhāgiyādippakārato ca jānitvā. Tatthāti catubbidhasīle. Patiṭṭhitoti acchiddādiaṅgasamannāgatabhāvamāpādanena patiṭṭhito. Samādhinti upacārappanābhedalokiyasamādhiṃ. Bhāvetvāti samacattālīsāya kammaṭṭhānesu punappunaṃ anuyogavasena vaḍḍhetvā. Paññāyāti tilakkhaṇākārādiparicchedikāya lokuttarāya paññāya hetubhūtāya, karaṇabhūtāya ca. Parimuccatīti sabbakilesabandhanaṃ chetvā [Pg.376] saṃsāracārakā samantato muccati, anupādisesāya nibbānadhātuyā parinibbāyatīti adhippāyo.

3126. This fourfold virtue means the fourfold purification of virtue, beginning with Pātimokkha restraint virtue. “Having known” means having known it from its characteristics and so forth, from its purification, and from the aspects of the portion partaking of decline, the portion partaking of stagnation, the portion partaking of distinction, the portion partaking of penetration, and so forth. “Therein” means in the fourfold virtue. “Established” means established by bringing about the state of being endowed with qualities such as being unbroken and so forth. “Concentration” means mundane concentration, which is of the access and absorption kinds. “Having developed” means having cultivated it in the forty meditation subjects by way of repeated application, thereby making it grow. “By wisdom” means by supramundane wisdom that discerns the three characteristics and so forth, which serves as the cause and the instrument. “Is freed” means cutting off all the bonds of defilements, being completely released from the prison of transmigration, and attaining final Nibbāna in the element of Nibbāna without residue remaining—this is the intention.

3127. Evaṃ samāsato vuttamevatthaṃ niddisanto āha ‘‘dasānussatiyo’’tiādi. Dasa anussatiyo ca dasa kasiṇā ca dasa asubhā ca catasso appamaññāyo ca tathā cattāro āruppā ca vuttā. Aparaṃ kammaṭṭhānadvayañca vuttanti sambandho.

3127. Thus, indicating the meaning that has been stated in brief, he said, “the ten recollections,” and so forth. The ten recollections, the ten kasiṇas, the ten foul objects, the four immeasurables, and similarly the four formless attainments are stated. And two other meditation subjects are stated—this is the connection.

Tattha dasānussatiyo nāma ‘‘buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati, kāyagatāsati, maraṇānussati, ānāpānasati, upasamānussatī’’ti (visuddhi. 1.47) evaṃ vuttā dasa anussatiyo.

Therein, the ten recollections are those stated thus: “recollection of the Buddha, recollection of the Dhamma, recollection of the Saṅgha, recollection of virtue, recollection of generosity, recollection of deities, mindfulness directed to the body, recollection of death, mindfulness of breathing, and recollection of peace.”

Dasa kasiṇā nāma ‘‘pathavīkasiṇaṃ, āpokasiṇaṃ, tejokasiṇaṃ, vāyokasiṇaṃ, nīlakasiṇaṃ, pītakasiṇaṃ, lohitakasiṇaṃ, odātakasiṇaṃ, ālokakasiṇaṃ, paricchinnākāsakasiṇa’’nti (visuddhi. 1.47) vuttā ime dasa kasiṇā.

The ten kasiṇas are those stated thus: “the earth kasiṇa, the water kasiṇa, the fire kasiṇa, the air kasiṇa, the blue kasiṇa, the yellow kasiṇa, the red kasiṇa, the white kasiṇa, the light kasiṇa, and the limited-space kasiṇa.”

Dasa asubhā nāma ‘‘uddhumātakaṃ, vinīlakaṃ, vipubbakaṃ, vicchiddakaṃ, vikkhāyitakaṃ, vikkhittakaṃ, hatavikkhittakaṃ, lohitakaṃ, puḷuvakaṃ, aṭṭhika’’nti (visuddhi. 1.47) vuttā ime dasa asubhā.

The ten foul objects are those stated thus: “the bloated corpse, the livid corpse, the festering corpse, the cut-up corpse, the gnawed corpse, the scattered corpse, the hacked-and-scattered corpse, the bleeding corpse, the worm-infested corpse, and the skeleton.”

Catasso appamaññāyo nāma ‘‘mettā, karuṇā, muditā, upekkhā’’ti (visuddhi. 1.47) vuttā ime appamaññāyo.

The four immeasurables are those stated thus: “loving-kindness, compassion, sympathetic joy, and equanimity.”

Cattāro āruppā nāma ‘‘ākāsānañcāyatanaṃ, viññāṇañcāyatanaṃ, ākiñcaññāyatanaṃ, nevasaññānāsaññāyatana’’nti (visuddhi. 1.47) vuttā ime āruppā. Aparaṃ kammaṭṭhānadvayaṃ nāma ‘‘āhārepaṭikkūlasaññā, catudhātuvavatthāna’’nti vuttaṃ ṭṭhānaubhayaṃ.

The four formless attainments are those stated thus: “the base of infinite space, the base of infinite consciousness, the base of nothingness, and the base of neither-perception-nor-non-perception.” The other two meditation subjects are those stated thus: “the perception of repulsiveness in food and the analysis of the four elements.”

3128. Iccevaṃ [Pg.377] cattālīsavidhaṃ manobhuno kammaṭṭhānaṃ sabbampi kammaṭṭhānaṃ samuddiṭṭhaṃ siyāti yojanā. Kammassa yogasaṅkhātassa ṭhānaṃ ārammaṇabhāvena pavattiṭṭhānanti kammaṭṭhānaṃ. Tiṭṭhati ettha phalaṃ tadāyattavuttitāyāti ṭhānaṃ, kāraṇaṃ, kammassa vipassanāya ṭhānaṃ kāraṇaṃ kammaṭṭhānaṃ, kassāti āha ‘‘manobhuno’’ti. Mano abhibhavatīti manobhū, tassa manobhuno, kusalacittappavattinivāraṇena tathāladdhanāmassa kāmadevassāti attho. Iminā kammaṭṭhānagaṇanāparicchedo dassito.

3128. The connection is thus: In this way, the fortyfold meditation subject for subduing the mind may be designated as the entirety of meditation subjects. Kammaṭṭhāna is the basis of the work, called application, the place where it occurs by way of an object. It is called a basis (ṭhāna) because the result stands on it, its occurrence being dependent on it; it is a cause. The basis, the cause for the work of insight, is kammaṭṭhāna. Whose? It is said, 'of the mind-subduer' (manobhuno). 'He overcomes the mind' (Mano abhibhavati), thus 'mind-subduer' (manobhū); 'of that mind-subduer' (tassa manobhuno) means of Kāmadeva, who has gained that name by preventing the arising of wholesome consciousness—this is the meaning. By this, the delimitation of the enumeration of meditation subjects is shown.

3129-30. Imesaṃ kammaṭṭhānānaṃ bhāvanāmayaṃ bhinditvā dassetuṃ mātikaṃ tāva dassento āha ‘‘upacārappanāto’’tiādi. Tattha upacārappanātoti ‘‘ettakāni kammaṭṭhānāni upacārāvahāni, ettakāni appanāvahānī’’ti evaṃ upacārappanāvasena ca. Jhānabhedāti ‘‘ettakāni paṭhamajjhānikāni, ettakāni tikacatukkajjhānikāni, ettakāni pañcakajjhānikānī’’tiādinā jhānabhedā ca. Atikkamāti aṅgānaṃ, ārammaṇānañca atikkamato. Vaḍḍhanāvaḍḍhanā cāpīti aṅguladvaṅgulādivasena vaḍḍhetabbā, avaḍḍhetabbā ca. Ārammaṇabhūmitoti nimittārammaṇādiārammaṇato ceva labbhamānālabbhamānabhūmito ca.

To show the classification of these meditation subjects by way of development, first presenting the outline, he said, 'through access and absorption,' and so on. Here, 'through access and absorption' means by way of access and absorption, thus: 'So many meditation subjects lead to access concentration; so many lead to absorption concentration.' 'By distinction of jhānas' means by the distinctions among the jhānas, thus: 'So many pertain to the first jhāna; so many to the three-fold and four-fold jhānas; so many to the five-fold jhānas,' and so on. 'By transcending' refers to the transcending of factors and objects. 'And also by increasing and non-increasing' means those that are to be increased by one finger-width, two finger-widths, etc., and those that are not to be increased. 'By the basis of the object' refers to the object as the sign, etc., and also to the basis of what is attainable and unattainable.

Gahaṇāti diṭṭhādivasena gahetabbato. Paccayāti taṃtaṃṭhānānaṃ paccayabhāvato ca. Bhiyyoti puna-saddatthanīhārattho. Cariyānukūlatoti rāgacariyādīnaṃ anukūlabhāvatoti ayaṃ viseso ayaṃ bhedo. Etesu cattālīsāya kammaṭṭhānesu.

“By grasping” means from being that which is to be grasped by way of seeing, etc. “By condition” refers to being a condition for those respective bases. “Further” is for the purpose of extracting the meaning of the word “again” (puna). “By suitability to temperament” denotes being suitable for temperaments such as the lustful temperament, and so on—this is the specific distinction, this is the classification among these forty meditation subjects.

3131. Evaṃ mātikaṃ niddisitvā yathākkamaṃ niddisanto paṭhamaṃ tāva upacārāvahādayo dassetumāha ‘‘aṭṭhānussatiyo’’tiādi[Pg.378]. Tatthāti tissaṃ mātikāyaṃ, tesu vā cattālīsāya kammaṭṭhānesu. Aṭṭhānussatiyoti kāyagatāsatiānāpānasatidvayavajjitā buddhānussatiādikā aṭṭha anussatiyo ca. Saññā āhārepaṭikkūlasaññā ca. Vavatthānañca catudhātuvavatthānañcāti ime dasa. Upacārāvahāti buddhaguṇādīnaṃ paramatthabhāvato, anekavidhattā, ekassāpi gambhīrabhāvato ca etesu dasasu kammaṭṭhānesu appanāvasena samādhissa patiṭṭhātumasakkuṇeyyattā appanābhāvanāppatto samādhi upacārabhāveyeva patiṭṭhāti, tasmā ete upacārāvahā.

3131. Having thus indicated the outline, in order to explain them in sequence, he first showed the subjects that bring access concentration and so on, saying, 'the eight recollections,' and so forth. Herein, that is, in this outline, or among those forty meditation subjects. The eight recollections are the eight recollections beginning with recollection of the Buddha, excluding the two: mindfulness directed to the body and mindfulness of breathing. The perception is the perception of repulsiveness in food. And the determination is the determination of the four elements. These are the ten. They are 'access-bringing' because, due to the ultimate nature of the Buddha's qualities, their manifoldness, and the profundity of even a single one, in these ten meditation subjects, concentration cannot be established by means of absorption; therefore, the concentration that has not attained absorption development is established only at the access level. Thus, these are access-bringing.

Nanu cettha dutiyacatutthāruppasamādhi, lokuttaro ca samādhi paramatthadhamme appanaṃ pāpuṇāti, tasmā ‘‘paramatthabhāvato’’ti hetu appanamapāpuṇane kāraṇabhāvena na vuccatīti? Na, tassa bhāvanāvisesena paramatthadhamme pavattisambhavato, imassa ca rūpāvacaracatutthabhāvanāvisesasambhavato ca. Tathā hi dutiyacatutthāruppasamādhi appanāpattassa arūpāvacarasamādhissa catutthajjhānassa ārammaṇasamatikkamamattabhāvanāvasena sabhāvārammaṇepi appanaṃ pāpuṇāti. Visuddhibhāvanānukkamabalena lokuttaro samādhi appanaṃ pāpuṇātīti.

Is it not so that here the second and fourth formless concentrations, and the supramundane concentration, attain absorption in ultimate realities? Therefore, is it not said that the reason 'because of its ultimate nature' is not a cause for the non-attainment of absorption? No, because for that (supramundane concentration), its occurrence in ultimate realities is possible through a specific cultivation, and for this (formless concentration), it is possible through a specific cultivation of the fourth form-sphere jhāna. For thus, the second and fourth formless concentrations, being the fourth jhāna of the formless-sphere concentration that has attained absorption, reach absorption even in their own intrinsic object by means of cultivating merely the transcending of the object. The supramundane concentration attains absorption through the power of the sequential cultivation of purification.

3132. Tatthāti tesu jhānāvahesu tiṃsakammaṭṭhānesu. Asubhāti uddhumātakādayo dasa asubhā. Kāyagatāsatīti kāyagatāsati cāti ime ekādasa. Paṭhamajjhānikāti imesaṃ paṭikkūlārammaṇattā, paṭikkūlārammaṇe ca cittassa caṇḍasotāya nadiyā arittabalena nāvāṭṭhānaṃ viya vitakkabaleneva pavattisambhavato avitakkānaṃ dutiyajjhānādīnaṃ asambhavoti savitakkassa paṭhamajjhānasseva sambhavato paṭhamajjhānikā. Ānāpānañca [Pg.379] kasiṇā cāti ime ekādasa catukkajjhānikā rūpāvacaracatukkajjhānikā ca catukkanayena, pañcakajjhānikā ca.

3132. Herein, 'tatthāti' refers to those thirty meditation subjects that bring about jhāna. 'Asubhāti' means the ten kinds of foulness, such as the bloated corpse. 'Kāyagatāsati' refers to mindfulness directed to the body. These are eleven. They are 'first-jhānic' because they have repulsive objects, and on a repulsive object the mind can proceed only by the power of initial thought—like a boat holding its position by the power of an oar in a river with a fierce current. Thus, the second jhāna and so on, which are without initial thought, are impossible. Therefore, because only the first jhāna, which has initial thought, is possible, they are 'first-jhānic.' Mindfulness of breathing and the kasiṇas—these eleven subjects—are subjects for four jhānas, that is, for the four form-sphere jhānas according to the fourfold method, and also for five jhānas.

3133. Tissova appamaññāti mettā, karuṇā, muditāti appamaññā tissova. Sāmaññaniddese etāsameva gahaṇaṃ kathaṃ viññāyatīti? ‘‘Atha pacchimā’’tiādinā catutthāya appamaññāya catutthajjhānikabhāvassa vakkhamānattā pārisesato taṃ viññāyati. Tikajjhānānīti tikajjhānikā. ‘‘Tikajjhānā’’ti vattabbe liṅgavipallāsena evaṃ vuttanti daṭṭhabbaṃ. Mettādīnaṃ domanassasahagatabyāpādavihiṃsānabhiratīnaṃ pahāyakattā domanassapaṭipakkhena somanasseneva sahagatatā vuttāti catukkanayena tikajjhānikatā vuttā, pañcakanayena catukkajjhānikatā ca.

3133. 'Tissova appamaññāti' refers to the three immeasurables: loving-kindness, compassion, and altruistic joy; these are the three immeasurables. In the general explanation, how is it known that only these are included? It is known by elimination, because it will be stated, beginning with 'atha pacchimā' (then the last), that the fourth immeasurable pertains to the fourth jhāna. 'Tikajjhānānīti' means pertaining to three jhānas. It should be understood that although it should be 'tikajjhānā,' it is stated thus due to a change of gender. Because loving-kindness and the others abandon ill will, cruelty, and aversion accompanied by displeasure, they are said to be accompanied only by joy, which is the counterpart to displeasure. Thus, according to the fourfold method, they are said to pertain to three jhānas, and according to the fivefold method, to four jhānas.

‘‘Athā’’ti idaṃ ‘‘pacchimā’’ti padassa ‘‘tisso’’ti iminā purimapadena sambandhanivattanatthaṃ. Pacchimā appamaññā, cattāro āruppā ca catutthajjhānikā matā catukkanayena, pañcamajjhānikā ca. ‘‘Sabbe sattā sukhitā hontu, dukkhā muccantu, laddhasukhasampattito mā vigacchantū’’ti mettāditividhavasappavattaṃ byāpārattayaṃ pahāya kammassakatādassanena sattesu majjhattākārappattabhāvanānibbattāya tatramajjhattopekkhāya balavatarattā appanāppattassa upekkhābrahmavihārassa sukhasahagatatāsambhavato upekkhāsahagatatā vuttā.

The word 'athā' is for the purpose of preventing the connection of the word 'pacchimā' with the preceding word 'tisso.' The last immeasurable and the four formless attainments are considered to pertain to the fourth jhāna according to the fourfold method, and to the fifth jhāna. It is said to be accompanied by equanimity because, having abandoned the threefold activity that proceeds by way of loving-kindness and the others—'May all beings be happy, may they be free from suffering, may they not be parted from the good fortune they have acquired'—and because of the greater strength of that equanimity which is neutrality, produced by the cultivation that has attained the mode of neutrality towards beings by seeing them as owners of their kamma, it is impossible for the divine abiding of equanimity that has attained absorption to be accompanied by happiness.

3134. Aṅgārammaṇato atikkamo dvidhā vuttoti yojanā. Catukkatikajjhānesūti dasakasiṇā, ānāpānasatīti ekādasasu catukkajjhānikesu ceva mettādipurimabrahmavihārattayasaṅkhātesu [Pg.380] tikajjhānikesu ca kammaṭṭhānesu. Aṅgātikkamatāti ekasmiṃyeva ārammaṇe vitakkādijhānaṅga samatikkamena paṭhamajjhānādīnaṃ ārammaṇeyeva dutiyajjhānādīnaṃ uppattito aṅgātikkamo adhippetoti attho. Aṅgātikkamoyeva aṅgātikkamatā.

3134. The transcending of factors and objects is said to be of two kinds—this is the connection. 'In the subjects of four and three jhānas' refers to the meditation subjects which are the ten kasiṇas and mindfulness of breathing—these eleven being subjects for four jhānas—and the three designated as the first divine abidings beginning with loving-kindness, which are subjects for three jhānas. 'By transcending the factors' means that the transcending of factors is intended, because the second jhāna and so on arise in the very same object as the first jhāna and so on, by transcending the jhāna factors such as initial thought in that single object. The transcending of factors is itself the state of transcending factors.

3135. Aṅgātikkamatoti tatiyajjhānasampayuttasomanassātikkamanato. Ārammaṇamatikkammāti paṭibhāganimittakasiṇugghāṭimākāsatabbisayapaṭhamāruppaviññāṇatadabhāvasaṅkhātāni cattāri ārammaṇāni yathākkamaṃ atikkamitvā. Kasiṇugghāṭimākāsatabbisayapaṭhamāruppaviññāṇatadabhāvatabbisayatatiyāruppaviññāṇasaṅkhātesu catūsu ārammaṇesu āruppā ākāsānañcāyatanādīni cattāri arūpāvacarajjhānāni jāyare uppajjanti.

3135. 'By transcending the factors' refers to transcending the joy associated with the third jhāna. 'Having transcended the object' means having sequentially transcended the four objects designated as: the counterpart sign, the space uncovered by the kasiṇa, the consciousness of the first formless attainment which has that as its object, and the absence of that. In the four objects designated as: the space uncovered by the kasiṇa; the consciousness of the first formless attainment which has that as its object; the absence of that; and the consciousness of the third formless attainment which has that as its object, the four formless-sphere jhānas, namely, the base of the infinity of space and so on, arise.

3136. Etthāti etesu ārammaṇesu. Vaḍḍhetabbānīti ‘‘yattakaṃ okāsaṃ kasiṇena pharati, tadabbhantare dibbāya sotadhātuyā saddaṃ sotuṃ, dibbena cakkhunā rūpaṃ passituṃ, parasattānañca cetasā cittaṃ aññātuṃ samattho hotī’’ti vuttappayojanaṃ sandhāya aṅgagaṇanādivasena paricchinditvā yattakaṃ icchati, tattakaṃ vaḍḍhetabbāni. Sesaṃ asubhādi sabbaṃ taṃ kammaṭṭhānaṃ payojanābhāvā na vaḍḍhetabbamevāti yojanā.

3136. 'Here' means in these objects. 'They should be expanded' means that, having delimited them by way of counting the factors and so on, in consideration of the stated purpose—'As far as the space he pervades with the kasiṇa, within that he becomes capable of hearing sounds with the divine ear element, seeing forms with the divine eye, and knowing the minds of other beings with his own mind'—one should expand them as much as one wishes. The remaining meditation subjects, all those such as the foulness meditations, should not be expanded at all, due to the absence of a purpose—this is the connection.

3137. Tattha tesu kammaṭṭhānesu dasa kasiṇā ca dasa asubhā ca kāyagatāsati, ānāpānasatīti ime bāvīsati kammaṭṭhānāni paṭibhāgārammaṇānīti yojanā. Ettha ‘‘kasiṇā’’tiādinā tadārammaṇāni jhānāni gahitāni.

3137. Therein, among those meditation subjects, the ten kasiṇas, the ten kinds of foulness, mindfulness directed to the body, and mindfulness of breathing—these twenty-two meditation subjects have the counterpart sign as their object; this is the connection. Here, by 'kasiṇas' and so on, the jhānas that have them as their object are included.

3138. Dhātuvavatthananti [Pg.381] catudhātuvavatthānaṃ, gāthābandhavasena rassattaṃ. Viññāṇañcāti viññāṇañcāyatanaṃ. Nevasaññāti nevasaññānāsaññāyatanaṃ. Dasa dveti dvādasa. Bhāvagocarāti sabhāvadhammagocarā, paramatthadhammālambaṇāti vuttaṃ hoti.

3138. 'Analysis of the elements' means the analysis of the four elements; the shortening is due to the verse composition. 'And consciousness' means the base of infinite consciousness. 'Neither perception' means the base of neither perception nor non-perception. 'Ten and two' means twelve. 'Having existence as their range' means having phenomena with intrinsic nature as their range; that is to say, they have ultimate realities as their object.

3139. Dve ca āruppamānasāti ākāsānañcāyatanaākiñcaññāyatanasaṅkhātā arūpāvacaracittuppādā dve ca. Cha ime dhammā navattabbagocarā niddiṭṭhāti yojanā catunnaṃ appamaññānaṃ sattapaññattiyā, paṭhamāruppassa kasiṇugghāṭimākāsapaññattiyā, tatiyāruppassa paṭhamāruppaviññāṇābhāvapaññattiyā ca ārammaṇattā.

3139. And the two 'formless-minded' ones are the two arisings of formless-sphere consciousness designated as the base of infinite space and the base of nothingness. These six phenomena are indicated as having a conceptual object—this is the connection—because the four immeasurables have the concept of 'beings' as their object, the first formless attainment has the concept of 'space uncovered by the kasiṇa' as its object, and the third formless attainment has the concept of 'the absence of the consciousness of the first formless attainment' as its object.

3140. Paṭikkūlasaññāti āhārepaṭikkūlasaññā. Kāyagatāsatīti dvādaseva bhūmito devesu kāmāvacaradevesu kuṇapānaṃ, paṭikkūlārahassa ca asambhavā na pavattantīti yojanā.

3140. 'Perception of repulsiveness' is the perception of repulsiveness in regard to food. Mindfulness directed to the body—these twelve subjects, from the human plane, do not occur among the sense-sphere deities, because corpses and things worthy of repulsion are not found there; this is the connection.

3141. Tāni dvādasa ca. Bhiyyoti adhikatthe nipāto, tato adhikaṃ ānāpānasati cāti terasa rūpārūpaloke assāsapassāsānañca abhāvā sabbaso na jāyareti yojanā.

3141. And those twelve. 'Bhiyyo' is a particle in the sense of 'more.' More than that, mindfulness of breathing makes thirteen. In the form and formless worlds, because of the absence of in-breaths and out-breaths, they do not arise at all; this is the connection.

3142. Arūpāvacare arūpabhave caturo āruppe ṭhapetvā aññe chattiṃsa dhammā rūpasamatikkamābhāvā na jāyantīti yojanā. Sabbe samacattālīsa dhammā mānuse manussaloke sabbesameva labbhamānattā jāyanti.

3142. In the formless sphere, in formless existence, setting aside the four formless attainments, the other thirty-six phenomena do not arise because they have not transcended form; this is the connection. All forty phenomena arise in the human world, among humans, since all of them are attainable.

3143. Catutthakasiṇaṃ hitvāti vāyokasiṇaṃ diṭṭhaphuṭṭhena gahetabbattā taṃ vajjetvā nava kasiṇā ca dasa asubhā cāti te ekūnavīsati dhammā diṭṭheneva cakkhuviññāṇena pubbabhāge parikammakāle gahetabbā bhavantīti [Pg.382] yojanā. Pubbabhāge cakkhunā oloketvā parikammaṃ kataṃ, tena uggahitanimittaṃ tesaṃ gahetabbanti vuttaṃ hoti.

3143. 'Having excluded the fourth kasiṇa' means, because the wind kasiṇa must be grasped by what is seen and touched, having excluded it, the nine kasiṇas and the ten foulness meditations—these nineteen phenomena—are to be grasped by what is seen only, through eye-consciousness, in the preliminary part, during the time of preparation; this is the connection. This means that in the preliminary part, having looked with the eye, the preparation is done; thereby, it is said, their learning sign is grasped.

3144. Phuṭṭhenāti nāsikagge, uttaroṭṭhe vā phuṭṭhavasena. Kāyagatāsatiyaṃ tacapañcakaṃ diṭṭhena gahetabbaṃ. Mālutoti vāyokasiṇaṃ diṭṭhaphuṭṭhena gahetabbaṃ ucchusassādīnaṃ pattesu calamānavaṇṇaggahaṇamukhena, kāyappasādaghaṭṭanena ca gahetabbattā. Ettha etesu kammaṭṭhānesu. Sesakanti vuttāvasesaṃ. Buddhānussatiādikā aṭṭhānussatiyo, cattāro brahmavihārā, cattāro āruppā, āhārepaṭikkūlasaññā, catudhātuvavatthānaṃ, kāyagatāsatiyaṃ vakkapañcakādīni cāti sabbametaṃ parato sutvā gahetabbattā suteneva gahetabbanti vuttaṃ.

3144. 'Through contact' means by way of contact at the tip of the nose or on the upper lip. In mindfulness directed to the body, the skin pentad is to be grasped by sight. 'Māluta' (wind) means the wind kasiṇa is to be grasped through sight and contact: by way of grasping the appearance of movement in the leaves of sugarcane and other crops, and by its striking the bodily sensitivity. Here, among these meditation subjects. 'The remainder' means what has been left unstated. The eight recollections beginning with the recollection of the Buddha, the four divine abidings, the four formless states, the perception of repulsiveness in food, the defining of the four elements, and in mindfulness directed to the body, the kidney pentad and so on—all these are to be grasped by hearing from another, and thus it is said they are grasped by hearing alone.

3145. Ettha etesu kammaṭṭhānesu ākāsakasiṇaṃ ṭhapetvā nava kasiṇā paṭhamāruppacittassa ārammaṇabhūtakasiṇugghāṭimākāsassa hetubhāvato paccayā jāyare paccayā bhavantīti yojanā.

3145. Here, among these meditation subjects, setting aside the space kasiṇa, the nine kasiṇas become conditions because they are the cause for the space produced by the removal of the kasiṇa that has become the object for the first formless consciousness; thus they become conditions—this is the connection.

3146. Dasapi kasiṇā abhiññānaṃ dibbacakkhuñāṇādīnaṃ paccayā bhavantīti yojanā. Catutthassāti catutthassa brahmavihārassa.

3146. All ten kasiṇas become conditions for the direct knowledges, such as the knowledge of the divine eye, etc.—this is the connection. 'Of the fourth' means of the fourth divine abiding.

3147. Heṭṭhimaheṭṭhimāruppanti ākāsānañcāyatanādikaṃ. Parassa ca parassa cāti viññāṇañcāyatanādiuttarajjhānassa paccayoti pakāsitanti yojanā. Nevasaññāti nevasaññānāsaññāyatanaṃ. Nirodhassāti saññāvedayitanirodhassa, tāya nirodhasamāpattiyā.

3147. 'The lower and lower formless states' means the base of infinite space and so on. 'For each higher and higher' means it is declared to be a condition for the next higher jhāna, such as the base of infinite consciousness, etc.—this is the connection. 'Neither perception' means the base of neither-perception-nor-non-perception. 'Of cessation' means of the cessation of perception and feeling, that is, of that attainment of cessation.

3148. Sabbeti [Pg.383] samacattālīsakammaṭṭhānadhammā. Sukhavihārassāti diṭṭhadhammasukhavihārassa. Bhavanissaraṇassa cāti vibhavūpanissayatāya vipassanāpādakattena āsavakkhayañāṇena adhigantabbassa nibbānassa ca. Bhavasukhānañcāti parikammopacārabhāvanāvasappavattāni kāmāvacarakusalacittāni kāmasugatibhavasukhānaṃ, rūpāvacarappanāvasapavattāni rūpāvacaracittāni rūpāvacarabhavasukhānaṃ, itarāni arūpāvacarabhūtāni arūpāvacarabhavasukhānañca paccayāti dīpitā.

3148. 'All' refers to the forty meditation subjects. 'Of a pleasant abiding' means of a pleasant abiding in this very life. And 'of the escape from becoming' means of Nibbāna, which is to be realized by the knowledge of the destruction of the taints, by serving as a basis for insight, and by being a support for non-becoming. And 'of the happiness of becoming' means it is shown that: sense-sphere wholesome consciousnesses occurring during the stages of preparation, access, and development are conditions for happiness in a fortunate sense-sphere existence; form-sphere consciousnesses occurring during the stage of absorption are conditions for happiness in form-sphere existence; and the others, being formless-sphere, are conditions for happiness in formless-sphere existence.

3149. Dasa asubhā, kāyagatāsatīti ime ekādasa rāgacaritassa visesato anukūlā viññeyyāti yojanā. ‘‘Visesato’’ti iminā rāgassa ujuvipaccanīkabhāvena ca atisappāyato ca vutto, itare ca apaṭikkhittāti dīpeti. Vuttañhetaṃ visuddhimagge ‘‘sabbañcetaṃ ujuvipaccanīkavasena ca atisappāyavasena ca vuttaṃ, rāgādīnaṃ pana avikkhambhikā, saddhādīnaṃ vā anupakārā kusalabhāvanā nāma natthī’’ti (visuddhi. 1.47).

3149. The ten foulnesses and mindfulness directed to the body—these eleven, it should be understood, are especially suitable for one of greedy temperament; this is the connection. By 'especially,' it is indicated that they are spoken of as being directly opposed to greed and as highly beneficial, and it shows that the others are not rejected. For this was said in the Visuddhimagga: 'All this is said by way of being directly opposed and by way of being highly beneficial; however, there is no wholesome development that does not suppress greed and the like, or that is not helpful to faith and the like' (Vism. I, 47).

3150. Savaṇṇakasiṇāti catūhi vaṇṇakehi kasiṇehi sahitā. Catasso appamaññāyoti ime aṭṭha dosacaritassa anukūlāti pakāsitāti yojanā.

3150. The four immeasurables and the four color kasiṇas—these eight are declared to be suitable for one of hateful temperament; this is the connection.

3151. Mohappakatinoti mohacaritassa. ‘‘Ānāpānasati ekāvā’’ti padacchedo.

3151. 'Of deluded nature' means for one of deluded temperament. The division of words is: 'Ānāpānasati ekā vā' (Mindfulness of breathing is one).

3152. Maraṇūpasameti maraṇañca upasamo ca maraṇūpasamaṃ, tasmiṃ maraṇūpasame. Satīti maraṇānussati, upasamānussati cāti ete cattāro dhammā. Paññāpakatinoti buddhicaritassa.

3152. 'In death and peace' (maraṇūpasame): death and peace are 'death-and-peace'; in that death-and-peace. 'Mindfulness' refers to the recollection of death and the recollection of peace—these four things. 'Of intelligent nature' means for one of intellectual temperament.

3153. Ādianussaticchakkanti [Pg.384] buddhadhammasaṅghasīlacāgadevatānussatisaṅkhātaṃ chakkaṃ. Saddhācaritavaṇṇitanti saddhācaritassa anukūlanti kathitaṃ. Āruppāti cattāro āruppā. Sesā kasiṇāti bhūtakasiṇaālokākāsakasiṇānaṃ vasena cha kasiṇāti sesā dasa dhammā. Sabbānurūpakāti sabbesaṃ channaṃ cariyānaṃ anukūlāti attho.

3153. 'The six recollections beginning with...' refers to the set of six designated as the recollection of the Buddha, Dhamma, Saṅgha, virtue, generosity, and deities. 'Praised for the faithful temperament' means it is said to be suitable for one of faithful temperament. 'The formless states' means the four formless states. 'The remaining kasiṇas' means the six kasiṇas—namely, the element kasiṇas, the light kasiṇa, and the space kasiṇa. Thus, these, along with the four formless states, are the remaining ten things. 'Suitable for all' means suitable for all six temperaments.

3154-8. Evaṃ yathānikkhittamātikānukkamena kammaṭṭhānappabhedaṃ vibhāvetvā idāni bhāvanānayaṃ dassetumāha ‘‘eva’’ntiādi. Evaṃ pabhedato ñatvā kammaṭṭhānānīti yathāvuttabhedanayamukhena bhāvanāmayārambhadassanaṃ. Paṇḍitoti tihetukapaṭisandhipaññāya paññavā bhabbapuggalo. Tesūti niddhāraṇe bhummaṃ. Medhāvīti pārihāriyapaññāya samannāgato. Daḷhaṃ gahetvānātiādimajjhapariyosāne suṭṭhu sallakkhantena daḷhaṃ aṭṭhiṃ katvā sakkaccaṃ uggahetvā. Kalyāṇamittakoti –

3154-8. Having thus clarified the classification of meditation subjects according to the sequence of the established outline, now, to show the method of development, he says 'Thus,' etc. 'Having thus known the meditation subjects by their classification' shows the beginning of the meditative development through the aforesaid method of classification. 'A wise person' means a capable person who is wise with the wisdom of a three-rooted rebirth-linking. 'Among them' (tesu) is the locative case in the sense of specification. 'Intelligent' means endowed with administrative wisdom. 'Having taken it up firmly' means having learned it respectfully, making a firm resolve, and properly discerning it in its beginning, middle, and end. 'A good friend' means—

‘‘Piyo garu bhāvanīyo;

Vattā ca vacanakkhamo;

Gambhīrañca kathaṃ kattā;

No caṭṭhāne niyojako’’ti. (visuddhi. 1.37;

netti. 113) –

'Dear, venerable, and worthy of esteem; a speaker, and patient with speech; a speaker on profound topics; and one who does not engage you in a wrong course.' (Vism. I, 37; Nett. 113)

Vuttalakkhaṇako sīlasutapaññādiguṇasamannāgatakalyāṇamittako.

[He is one who has] a good friend endowed with the aforesaid characteristics and with qualities such as virtue, learning, and wisdom.

Paṭhamameva palibodhānaṃ ucchedaṃ katvāti yojanā. Paṭhamanti bhāvanārambhato paṭhamameva. Palibodhānaṃ ucchedaṃ katvāti –

'First, having cut off the impediments'—this is the connection. 'First' means right before the beginning of the development. 'Having cut off the impediments' means—

‘‘Āvāso [Pg.385] ca kulaṃ lābho;

Gaṇo kammañca pañcamaṃ;

Addhānaṃ ñāti ābādho;

Gantho iddhīti te dasā’’ti. (visuddhi. 1.41) –

'Dwelling and family, gain, a following, and action as the fifth; travel, relatives, sickness; study, and psychic power—these are the ten.' (Vism. I, 41)

Vuttānaṃ dasamahāpalibodhānaṃ, dīghakesanakhalomacchedanacīvararajanapattapacanādīnaṃ khuddakapaabodhānañcāti ubhayesaṃ palibodhānaṃ ucchedaṃ katvā niṭṭhāpanena vā ālayapariccāgena vā ucchedaṃ katvā. Iddhi panettha vipassanāya palibodho hoti, na samādhibhāvanāya. Vuttañhetaṃ visuddhimagge ‘‘iddhīti pothujjanikā iddhi. Sā hi uttānaseyyakadārako viya, taruṇasassaṃ viya ca dupparihārā hoti, appamattakeneva bhijjati. Sā pana vipassanāya palibodho hoti, na samādhissa samādhiṃ patvā pattabbattā’’ti (visuddhi. 1.41).

Having cut off both the ten great impediments that have been mentioned and the minor impediments such as cutting long hair and nails, dyeing robes, and cooking with a bowl, etc.—having cut them off either by completing them or by abandoning attachment. Here, psychic power is an impediment to insight, not to the development of concentration. For this was said in the Visuddhimagga: 'Psychic power here refers to mundane psychic power. For it is as hard to maintain as an infant lying on its back or a young crop, and it is broken by a slight cause. It is an impediment to insight, but not to concentration, because it is to be attained only after attaining concentration.' (Vism. I, 41).

Dosavajjite, anurūpe ca vihāre vasantenāti yojanā. Dosavajjiteti –

'By one living in a dwelling that is free from faults and suitable'—this is the connection. 'Free from faults' means—

‘‘Mahāvāsaṃ navāvāsaṃ, jarāvāsañca panthaniṃ;

Soṇḍiṃ paṇṇañca pupphañca, phalaṃ patthitameva ca.

'A large dwelling, a new dwelling, a dilapidated dwelling, and one on a road; a well, leaves, flowers, and fruit, and what is sought after.'

‘‘Nagaraṃ dārunā khettaṃ, visabhāgena paṭṭanaṃ;

Paccantasīmāsappāyaṃ, yattha mitto na labbhati.

'Near a city, timber-land, or a field; near disagreeable people, or a port; on the border, an unsuitable place, or where a friend is not to be found.'

‘‘Aṭṭhārasetāni ṭhānāni, iti viññāya paṇḍito;

Ārakā parivajjeyya, maggaṃ paṭibhayaṃ yathā’’ti. (visuddhi. 1.52) –

'These are the eighteen places; having understood this, the wise person should avoid them from afar, as one would a perilous path.' (Vism. I, 52)

Aṭṭhakathāsu vuttehi imehi aṭṭhārasahi dosehi gajjite.

[A dwelling] faulted by these eighteen defects spoken of in the commentaries.

Anurūpe vasantenāti –

'By one living in a suitable [dwelling]' means—

‘‘Idha[Pg.386], bhikkhave, senāsanaṃ nātidūraṃ hoti naccāsannaṃ gamanāgamanasampannaṃ, divā appākiṇṇaṃ, rattiṃ appasaddaṃ appanigghosaṃ, appaḍaṃsamakasavātātapasarīsapasamphassaṃ, tasmiṃ kho pana senāsane viharantassa appakasireneva uppajjanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā, tasmiṃ kho pana senāsane ye te bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati ‘idaṃ, bhante, kathaṃ, imassa ko attho’ti, tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttāniṃ karonti, anekavihitesu ca kaṅkhaṭṭhānīyesu dhammesu kaṅkhaṃ paṭivinodenti. Evaṃ kho, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hotī’’ti (a. ni. 10.11) –

'Here, monks, a dwelling is not too far nor too near, suitable for coming and going, not crowded during the day, quiet at night with little noise or disturbance, with little contact from gadflies, mosquitoes, wind, sun, and creeping things. For a monk dwelling in such a lodging, robes, almsfood, lodging, and medicinal requisites for the sick arise with little difficulty. Moreover, in that dwelling reside monks who are learned, versed in the scriptures, holders of the Dhamma, the Vinaya, and the matrices. From time to to time, he approaches them to question and inquire, ‘Venerable sirs, how is this? What is the meaning of this?’ Those venerable ones then reveal what is unrevealed, make plain what is not plain, and dispel doubt regarding various matters in the Dhamma that are grounds for doubt. Thus, monks, a dwelling is endowed with five factors' (AN 10.11).

Evaṃ bhagavatā vaṇṇitehi pañcahi guṇehi samannāgatattā anurūpe bhāvanākammānuguṇe vihāre viharantenāti attho. Paṭhamādīnīti paṭhamadutiyādīni rūpāvacarajjhānāni. Sabbaso bhāvetvāti visuddhimagge ‘‘sabbaṃ bhāvanāvidhānaṃ aparihāpentena bhāvetabbo’’ti (visuddhi. 1.41) nikkhittassa mātikāpadassa vitthārakkamena bhāvetvā, cittavisuddhiṃ sampādetvāti vuttaṃ hoti.

The meaning is: 'by one dwelling in a suitable monastery conducive to the practice of meditation, because it is endowed with the five qualities praised by the Blessed One.' 'The first, etc.' refers to the first, second, and so on, of the form-sphere jhānas. 'Having developed in every way' means, as stated in the Visuddhimagga, 'it should be developed by one not neglecting any part of the method of development' (Vism. 1.41), having developed it in detail according to the order of expanding the summary heading, it is said 'having accomplished the purification of mind.'

Sappaññoti kammajatihetukapaṭisandhipaññāya ceva kammaṭṭhānamanasikārasappāyāni pariggahetvā asappāyaṃ parivajjetvā sappāyasevanopakārāya pārihāriyapaññāya ca samannāgato yogāvacaro. Tatoti nevasaññānāsaññāyatanavajjitarūpārūpajjhānaṃ vipassanāpādakabhāvena samāpajjitvā aṭṭhannaṃ vipassanāpādakajjhānānamaññatarato jhānā vuṭṭhāya. Tenāha visuddhimagge ‘‘ṭhapetvā nevasaññānāsaññāyatanaṃ [Pg.387] avasesarūpārūpāvacarajjhānānaṃ aññatarato vuṭṭhāyā’’ti (visuddhi. 2.663).

'Possessing wisdom' means a meditator who is endowed with both the wisdom of rebirth-linking which has kamma as its cause, and the protective wisdom that assists in the practice of what is suitable by taking up suitable meditation subjects and avoiding the unsuitable. 'From that' means having attained any of the form and formless jhānas, excluding the base of neither-perception-nor-non-perception, which serve as a basis for insight, and emerging from one of them. As the Visuddhimagga states: 'Except for the base of neither-perception-nor-non-perception, one emerges from any of the remaining form and formless absorptions' (Vism. 2.663).

Nāmarūpavavatthānaṃ katvāti visuddhimagge diṭṭhivisuddhiniddese vuttanayena pañcakkhandhādimukhesu yathicchitena mukhena pavisitvā nāmarūpaṃ vavatthapetvā ‘‘idaṃ nāmaṃ, idaṃ rūpaṃ, imamhā nāmarūpato byatirittaṃ attādi kiñci vattabbaṃ natthī’’ti niṭṭhaṃ gantvā, iminā diṭṭhivisuddhi dassitā.

'Having determined name and form' means, in the way stated in the Visuddhimagga in the exposition of the purification of view, entering through whichever door one prefers among the five aggregates, etc., determining name and form, and concluding: 'This is name, this is form; apart from this name and form, there is nothing that can be called a self or the like.' By this, the purification of view is shown.

Kaṅkhaṃ vitīriyāti yathādiṭṭhanāmarūpadhammānaṃ visuddhimagge kaṅkhāvitaraṇavisuddhiniddese (visuddhi. 2.678 ādayo) vuttanayena pañcadhā pariggahetvā ‘‘na tāvidaṃ nāmarūpaṃ ahetukaṃ, na attādihetuka’’nti yāthāvato nāmarūpassa pañcadhā dassanena addhattayagataṃ ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādinayappavattaṃ (ma. ni. 1.18; saṃ. ni. 2.20; mahāni. 174) soḷasavidhaṃ kaṅkhaṃ, ‘‘satthari kaṅkhatī’’tiādinayappavattaṃ (dha. sa. 1008) aṭṭhavidhañca kaṅkhaṃ vīriyena taritvā pajahitvā, iminā kaṅkhāvitaraṇavisuddhi dassitā hoti.

'Having overcome doubt' means, in the way described in the Visuddhimagga's exposition of the purification by overcoming doubt (Vism. 2.678 ff.), having grasped in five ways the phenomena of name-and-form as seen, concluding: 'This name-and-form is not without cause, nor is it caused by a self or the like.' By seeing name-and-form in these five ways as it really is, the sixteenfold doubt relating to the three times, arising from thoughts like 'Was I in the past?' (MN 2; SN 12.20; Mahāni. 174), and the eightfold doubt arising from thoughts like 'One doubts the Teacher' (Dhs. 1008), are crossed over and abandoned through effort. By this, the purification by overcoming doubt is shown.

Evaṃ kaṅkhāvitaraṇavisuddhinipphādanena ñātapariññāya ṭhito yogāvacaro sappāyaṃ nāmarūpaṃ lakkhaṇattayaṃ āropetvā kaṅkhāvūpasamañāṇena maggāmaggañāṇadassanavisuddhiniddese (visuddhi. 2.692 ādayo) vuttanayena saṅkhāre sammasanto obhāso, ñāṇaṃ, pīti, passaddhi, sukhaṃ, adhimokkho, paggaho, upaṭṭhānaṃ, upekkhā, nikantīti dasasu upakkilesesu pātubhūtesu tathā pātubhūte obhāsādayo dasa upakkilese ‘‘amaggo’’ti maggavīthipaṭipannaṃ vipassanāñāṇameva ‘‘maggo’’ti paṇḍito paññavā yogāvacaro jānātīti attho, iminā maggāmaggañāṇadassanavisuddhi saṅkhepato dassitā hoti.

Thus the meditator, established in the full understanding by knowing through the accomplishment of the purification by overcoming doubt, having applied the three characteristics to suitable name-and-form, contemplates the formations in the way stated in the exposition of the purification of knowledge and vision of what is and is not the path (Vism. 2.692 ff.), by means of the knowledge that allays doubt. When the ten imperfections—illumination, knowledge, rapture, tranquility, bliss, conviction, energy, mindfulness, equanimity, and craving—arise, the wise and discerning meditator understands that these ten imperfections such as illumination that have so arisen are 'not the path,' and that only the insight knowledge that has entered the path-procession is 'the path.' By this, the purification of knowledge and vision of what is and is not the path is shown in brief.

3159. Ettāvatā [Pg.388] tesaṃ tiṇṇaṃ vavatthāneti yojanā. Ettāvatāti ‘‘nāmarūpavavatthānaṃ katvā’’tiādinā saṅkhepato dassitanayena. Tesaṃ tiṇṇanti diṭṭhivisuddhi, kaṅkhāvitaraṇavisuddhi, maggāmaggañāṇadassanavisuddhīti tīhi visuddhīhi sakasakavipassanānaṃ nāmarūpatappaccayamaggāmaggānaṃ tiṇṇaṃ. Vavatthāne kate niyame kate. Tiṇṇaṃ saccānanti dukkhasamudayamaggasaṅkhaātānaṃ tiṇṇaṃ saccānaṃ. Vavatthānaṃ kataṃ siyāti ñātatīraṇapariññāsaṅkhātena lokiyeneva ñāṇena anubodhavasena nicchayo kato hotīti attho. Kathaṃ? Nāmarūpavavatthānasaṅkhātena diṭṭhivisuddhiñāṇena dukkhasaccavavatthānaṃ kataṃ hoti, paccayapariggahasaṅkhātena kaṅkhāvitaraṇavisuddhiñāṇena samudayasaccavavatthānaṃ, maggāmaggavavatthānasaṅkhātena maggāmaggañāṇadassanena maggasaccavavatthānaṃ.

3159. The connection is: 'Thus far, in the determination of these three.' 'Thus far' refers to the method shown in brief beginning with 'having determined name-and-form.' 'Of these three' refers to the three—name-and-form, its conditions, and path and not-path—which are the respective insight objects of the three purifications: purification of view, purification by overcoming doubt, and purification of knowledge and vision of what is and is not the path. When the determination is made, when the definition is made, the determination of the three truths—defined as suffering, origin, and path—is made. The meaning is that the decision is made by way of comprehension through purely mundane knowledge, which is defined as full understanding by knowing and full understanding by investigating. How? The determination of the truth of suffering is made by the knowledge of the purification of view, which is defined as the determination of name-and-form. The determination of the truth of origin is made by the knowledge of the purification by overcoming doubt, which is defined as the discernment of conditions. The determination of the truth of the path is made by the knowledge and vision of what is and is not the path, which is defined as the determination of the path and not-path.

3160-1. Evaṃ ñātatīraṇapariññādvayaṃ saṅkhepato dassetvā pahānapariññāya sarīrabhūtāni nava ñāṇāni dassetumāha ‘‘udayabbayā’’tiādi. Tattha udayabbayāti uppādabhaṅgānupassanāvasappavattā uttarapadalopena ‘‘udayabbayā’’ti vuttā. Tattha udayaṃ muñcitvā vaye vā pavattā bhaṅgānupassanā ‘‘bhaṅgā’’ti vuttā. Bhayañca ādīnavo ca nibbidā ca bhayādīnavanibbidā, saṅkhārānaṃ bhayato anupassanavasena pavattā bhayānupassanā ca diṭṭhabhayānaṃ ādīnavato pekkhanavasena pavattā ādīnavānupassanā ca diṭṭhādīnavesu nibbedavasena pavattā nibbidānupassanā ca tathā vuttā. Nibbinditvā saṅkhārehi muccitukāmatāvaseneva pavattaṃ ñāṇaṃ muccitukāmatāñāṇaṃ. Muccanassa upāyasampaṭipādanatthaṃ puna saṅkhārattayapaṭiggahavasapavattaṃ ñāṇaṃ paṭisaṅkhānupassanā.

3160-1. Having briefly shown the twofold full understanding by knowing and by investigating, to show the nine knowledges that form the body of the full understanding by abandoning, it is said, 'rise and fall,' etc. Herein, 'rise and fall' is said for the contemplation of arising and dissolution, by way of elision of the latter word. Here, the contemplation of dissolution, which proceeds by letting go of arising or on dissolution itself, is called 'dissolution.' Fear, danger, and disgust: the contemplation of fear, which proceeds by way of contemplating formations as fearful; the contemplation of danger, which proceeds by way of seeing danger in what has been seen as fearful; and the contemplation of disgust, which proceeds by way of disenchantment with what has been seen as dangerous, are so called. The knowledge that proceeds solely by way of the desire to be freed from formations after becoming disenchanted is the knowledge of the desire for deliverance. The knowledge that proceeds by way of again grasping the three characteristics of formations for the purpose of accomplishing the means of deliverance is the contemplation of reflection.

Saṅkhāradhamme bhayanandivivajjanavasena ajjhupekkhitvā pavattañāṇaṃ saṅkhārupekkhāñāṇaṃ, saccānulomo tadadhigamāya ekantapaccayo [Pg.389] hotīti ‘‘saccānulomika’’nti ca kalāpasammasanañāṇādīnaṃ purimānaṃ navannaṃ kiccanipphattiyā, upari ca sattatiṃsāya bodhipakkhiyadhammānañca anulomanato ‘‘anulomañāṇa’’nti ca vuttaṃ navamaṃ ñāṇañcāti yā navānupubbavipassanāsaṅkhātā pahānapariññā dassitā, ayaṃ ‘‘paṭipadāñāṇadassana’’nti pakāsitāti yojanā.

The knowledge that proceeds by observing conditioned phenomena with equanimity, by way of avoiding fear and delight, is the knowledge of equanimity towards formations. It is also called 'conformity with the truths' because it conforms to the truths and is the decisive condition for their attainment. And the ninth knowledge is called 'conformity knowledge' because it conforms to the accomplishment of the function of the preceding knowledges (beginning with the knowledge of comprehension of groups) and to the thirty-seven factors of enlightenment above. The connection is: that which has been shown as the full understanding by abandoning, defined as the nine successive insights, is this which is explained as the 'knowledge and vision of the path of practice.'

3162. Tato anulomañāṇato paraṃ maggassa āvajjanaṭṭhāniyaṃ hutvā nibbānamālambitvā uppannassa puthujjanagottassa abhibhavanato, ariyagottassa bhāvanato vaḍḍhanato ca ‘‘gotrabhū’’ti saṅkhaṃ gatassa cittassa samanantarameva ca. Santimārammaṇaṃ katvāti sabbakilesadarathānañca saṅkhāradukkhaggino ca vūpasamanimittattā ‘‘santi’’nti saṅkhātaṃ nirodhamālambitvā. Ñāṇadassananti catunnaṃ ariyasaccānaṃ pariññābhisamayādivasena jānanaṭṭhena ñāṇaṃ, cakkhunā viya paccakkhato dassanaṭṭhena dassananti saṅkhaṃ gataṃ sotāpattimaggañāṇasaṅkhātaṃ sattamavisuddhiñāṇaṃ jāyate uppajjatīti attho.

3162. Then, beyond conformity knowledge, and immediately after the mind that has attained the designation 'change-of-lineage' (gotrabhū)—which arises taking Nibbāna as its object and serves as the basis for adverting to the path, by overcoming the lineage of the ordinary person and by developing and increasing the lineage of the noble ones—and having made peace its object—that is, taking as object cessation, which is designated 'peace' because it is the mark of the subsiding of all defilements, anxieties, and the fire of conditioned suffering—there arises the knowledge and vision. 'Knowledge and vision' is the seventh purity knowledge, designated as the knowledge of the stream-entry path; it is 'knowledge' in the sense of knowing the four noble truths by way of full understanding, realization, and so on, and 'vision' in the sense of seeing directly, as if with the eye. This is the meaning.

3163. Paccavekkhaṇapariyantanti paccavekkhaṇajavanapariyosānaṃ. Tassāti ñāṇadassanasaṅkhātassa sotāpattimaggassa. Phalanti phalacittaṃ anu pacchā maggānantaraṃ hutvā jāyate.

3163. 'Ending with reviewing' means ending with the reviewing impulsion. 'Of that' refers to the stream-entry path, which is designated as knowledge and vision. 'Fruit' is the fruition consciousness that arises immediately after the path, following the path.

Ettha ‘‘paccavekkhaṇapariyanta’’nti idaṃ ‘‘phala’’nti etassa visesanaṃ, kiriyāvisesanaṃ vā, paccavekkhaṇajavanaṃ mariyādaṃ katvāti attho. Maggānantaraṃ phale dvikkhattuṃ, tikkhattuṃ vā uppajjitvā niruddhe tadanantarameva bhavaṅgaṃ hoti, bhavaṅgaṃ āvaṭṭetvā paccavekkhitabbaṃ maggamālambitvā manodvārāvajjanaṃ uppajjati, tato paccavekkhaṇajavanāni. Evaṃ phalacittaṃ bhavaṅgapariyantameva hoti, na paccavekkhaṇapariyantaṃ. Tathāpi aññena javanena anantarikaṃ [Pg.390] hutvā phalajavanānamanantaraṃ paccavekkhaṇajavanameva pavattatīti dassanatthaṃ phalapaccavekkhaṇajavanānantare uppannāni bhavaṅgāvajjanāni abbohārikāni katvā ‘‘paccavekkhaṇapariyantaṃ, phalaṃ tassānujāyate’’ti vuttanti gahetabbaṃ.

Here, 'ending with reviewing' is a qualifier of 'fruit,' or an adverbial qualifier, meaning that the reviewing impulsion makes the limit. After the path, when the fruit arises two or three times and then ceases, immediately afterward, the life-continuum arises. Having adverted from the life-continuum and taking the path as the object to be reviewed, mind-door adverting arises, then the reviewing impulsions. Thus, the fruition consciousness has only the life-continuum as its limit, not reviewing as its limit. Nevertheless, to show that immediately after the fruition impulsions—without any other impulsion intervening—only the reviewing impulsions occur, the life-continuum and adverting that arise in the interval are disregarded. Therefore, it should be understood as stated: 'ending with reviewing, the fruit arises in accordance with that.'

Paccavekkhaṇañca maggaphalanibbānapahīnakilesaavasiṭṭhakilesānaṃ paccavekkhaṇavasena pañcavidhaṃ hoti. Tesu ekekaṃ ekekena javanavārena paccavekkhatīti pañca paccavekkhaṇajavanavārāni honti. Tāni paccavekkhaṇaggahaṇena sāmaññato dassitānīti daṭṭhabbāni.

The reviewing is fivefold, by way of reviewing the path, fruit, Nibbāna, the defilements abandoned, and the defilements remaining. Since each of these is reviewed in a single process of impulsion, there are five processes of reviewing impulsion. It should be understood that these are indicated generally by the term 'reviewing'.

3164. Teneva ca upāyenāti udayabbayānupassanādivipassanānaṃ paṭhamaṃ maggo adhigato, teneva upāyena. So bhikkhūti so yogāvacaro bhikkhu. Punappunaṃ bhāventoti punappunaṃ vipassanaṃ vaḍḍhetvā. Yathā paṭhamamaggaphalāni patto, tathā. Sesamaggaphalāni cāti dutiyādimaggaphalāni ca pāpuṇāti.

3164. 'By that very means' means: by that very means by which the first path was attained through insights such as the contemplation of arising and passing away. 'That monk' means that meditator monk. 'Repeatedly developing' means repeatedly cultivating insight. Just as he attained the first path and fruit, so too he attains the remaining path-fruits, namely, the second and so forth.

3165. Iccevaṃ yathāvuttanayena uppādavayantātītakattā accantaṃ amataṃ dhammaṃ avecca paṭivijjhitvā asesaṃ akusalaṃ viddhaṃsayitvā samucchedappahānena pajahitvā tayo bhave kāmabhavādīsu tīsu bhavesu nikantiyā sosanavasena tayo bhave visesena sosayitvā so aggadakkhiṇeyyo khīṇāsavo bhikkhu paṭhamaṃ kilesaparinibbāne sositavipākakkhandhakaṭattārūpasaṅkhātaupādisesarahitattā nirupādisesaṃ nibbānadhātuṃ upeti adhigacchatīti yojanā.

3165. Thus, in the way described, having penetrated with understanding the utterly deathless Dhamma, which has transcended arising and ceasing; and having completely destroyed all unwholesome states, abandoning them by cutting them off; and having especially dried up the three existences—the sense-sphere existence and so forth—by drying up craving in those three existences; that bhikkhu, the supreme recipient of offerings, whose taints are destroyed, attains the Nibbāna element without residue, being without the remainder of clinging, which consists of the resultant aggregates and kamma-produced form that have been dried up through the final extinguishment of defilements. This is the connection.

Iccevaṃ saṅkhepato kammaṭṭhānabhāvanānayo ācariyena dassitoti ganthabhīrujanānuggahavasena vitthāravaṇṇanaṃ anāmasitvā [Pg.391] anupadavaṇṇanāmattamevettha kataṃ. Vitthāravaṇṇanā panassa visuddhimaggato, tabbaṇṇanato ca gahetabbā.

Thus, the method of developing the meditation subject has been briefly shown by the teacher. Out of consideration for those who are intimidated by lengthy texts, a detailed explanation has not been touched upon here; only a word-by-word explanation has been made. The detailed explanation, however, should be taken from the Visuddhimagga and its commentary.

3166-7. Viññāsakkamato vāpīti akkharapadavākyasaṅkhātagantharacanakkamato vā. Pubbāparavasena vāti vattabbānamatthavisesānaṃ paṭipāṭivasena vā. Akkharabandhe vāti saddasatthaalaṅkārasatthachandovicitisatthānupātena kātabbāya akkharapadaracanāya, gāthābandheti attho. Ayuttaṃ viya yadi dissatīti yojanā.

3166-7. Or from the order of composition—that is, from the order of composing a text consisting of letters, words, and sentences. Or in the order of prior and subsequent—that is, in the sequence of the special meanings to be stated. Or in the arrangement of letters—that is, in the composition of letters and words to be made in accordance with the science of grammar, the science of rhetoric, and the science of metrics; the meaning is, in the composition of verses. If it appears as if unsuitable—this is the connection.

Tanti taṃ ‘‘ayutta’’nti dissamānaṭṭhānaṃ. Tathā na gahetabbanti dissamānākāreneva ayuttanti na gahetabbaṃ. Kathaṃ gahetabbanti āha ‘‘gahetabbamadosato’’ti. Tassa kāraṇamāha ‘‘mayā upaparikkhitvā, katattā pana sabbaso’’ti. Yo yo panettha doso dissati khittadoso vā hotu vipallāsaggahaṇadoso vā, nāparaṃ dosoti dīpeti. Tenetaṃ pakaraṇaṃ sabbesaṃ tipiṭakapariyattippabhedāyatanabahussutānaṃ sikkhākāmānaṃ therānaṃ attano pamāṇabhūtataṃ sūceti. Attano pamāṇasūcanena attanā viracitassa vinayavinicchayassāpi pamāṇataṃ vibhāvento tassa savanuggahadhāraṇādīsu sotujanaṃ niyojetīti daṭṭhabbaṃ.

That refers to the place where it appears as 'unsuitable.' It should not be taken as unsuitable merely by its appearing so. How then should it be taken? He says, 'It should be taken as faultless.' He states the reason for this: 'Because it has been examined and entirely made by me.' Whatever fault is seen here—whether it is a fault of omission or a fault of distorted grasping—he indicates that there is no other fault. Thus, this treatise indicates its standing as a standard for all elders who are very learned in the divisions of the Tipiṭaka and the sources of the teachings, and who are desirous of training. By indicating his own standard, he also clarifies the authority of the Vinayavinicchaya composed by himself, and it should be understood that he directs the audience to listen, grasp, retain, and so on.

Iti vinayatthasārasandīpaniyā vinayavinicchayavaṇṇanāya

Thus the Vinayatthasārasandīpanī, the commentary on the Vinayavinicchaya.

Kammaṭṭhānabhāvanāvidhānakathāvaṇṇanā niṭṭhitā.

The Commentary on the Discourse on the Method of Developing Meditation Subjects is completed.

Nigamanakathāvaṇṇanā

The Commentary on the Concluding Discourse

3168-78. Evaṃ [Pg.392] ‘‘vinayo saṃvaratthāya, saṃvaro avippaṭisāratthāya, avippaṭisāro pāmojjatthāya, pāmojjaṃ pītatthāya, pīti passaddhatthāya, passaddhi sukhatthāya, sukhaṃ samādhatthāya, samādhi yathābhūtañāṇadassanatthāya, yathābhūtañāṇadassanaṃ nibbidatthāya, nibbidā virāgatthāya, virāgo vimuttatthāya, vimutti vimuttiñāṇadassanatthāya, vimuttiñāṇadassanaṃ anupādāpaanibbānatthāyā’’ti (pari. 365) dassitānisaṃsaparamparāniddhāraṇamukhena anupādisesanibbānadhātupariyantaṃ sānisaṃsaṃ vinayakathaṃ kathetvā tassā pamāṇatañca vibhāvetvā attano sutabuddhattā ‘‘sanidānaṃ, bhikkhave, dhammaṃ desemī’’ti (a. ni. 3.126; kathā. 806) vacanato bhagavato caritamanuvattanto tassa desakālādivasena nidānaṃ dassetumāha ‘‘seṭṭhassā’’tiādi.

3168-78. Thus, having explained the discourse on the Vinaya with its benefits, which culminates in the Nibbāna element without residue, by way of determining the succession of benefits shown as: 'The Discipline is for the sake of restraint... knowledge and vision of liberation is for the sake of final Nibbāna without clinging' (Pari. 365); and having clarified its authority, he now follows the conduct of the Blessed One. Since he himself has understood through what he has heard, just as the Blessed One said, 'Bhikkhus, I teach the Dhamma with its cause' (AN 3.126; Kathā. 806), he states the cause by way of place, time, and so on, beginning with 'of the best'.

Tattha seṭṭhassāti dhanadhaññavatthālaṅkārādiupabhogaparibhogasampattiyā ceva gāmarājadhānikhettavatthunaditaḷākārāmādisampattiyā ca pasatthatarassa. Nābhibhūteti majjhavattitāya nābhisadise. Nirākuleti majjhavattitāyeva parimaṇḍalādisambhavato vilopādiākularahite. Sabbassa pana lokassa rāmaṇīyake sampiṇḍite viya ramaṇīyatare bhūtamaṅgale gāmeti sambandho.

Therein, 'of the best' refers to one who is more praiseworthy due to the possession of wealth, grain, cloth, ornaments, and other things for use and consumption, as well as the possession of villages, capital cities, fields, land, rivers, lakes, parks, and so on. 'In Nābhibhūta' means in a place like a navel due to its centrality. 'In Nirākula' means in a place free from disturbances such as plundering, because its very centrality makes it perfectly round and so on. The connection is with a village named Bhūtamaṅgala, which is more delightful, as if all the beauty of the world were gathered together.

Punapi kiṃvisiṭṭheti āha ‘‘kadalī’’tiādi. Kadalī ca sālañca tālañca ucchu ca nāḷikerā ca kadalī…pe… nāḷikerā, tesaṃ vanāni kadalī…pe… nāḷikeravanāni, tehi ākule ākiṇṇeti attho. Kamalāni ca uppalāni ca kamaluppalāni, tehi sañchannā kamaluppalasañchannā, salilassa āsayā salilāsayā, kamaluppalasañchannā ca [Pg.393] te salilāsayā cāti kamala…pe… salilāsayā, tehi sobhito kamaluppalasañchannasalilāsayasobhito, tasmiṃ.

Furthermore, to explain 'what is special,' it is said: 'banana trees,' etc. Banana trees, sāla trees, tāla trees, sugarcane, and coconut trees are kadalī…pe… nāḷikerā; their groves are kadalī…pe… nāḷikeravanāni, meaning crowded and filled with them. Lotuses and water lilies are kamaluppalāni; covered with them is kamaluppalasañchannā. The abode of water is salilāsayā. And those abodes of water covered with lotuses and water lilies are kamala…pe… salilāsayā; beautified by them is kamaluppalasañchannasalilāsayasobhito; in that place.

Kāveriyā jalaṃ kāverijalaṃ, kāverijalassa sampāto pavattanaṃ kāverijalasampāto, tena pari samantato bhūtaṃ pavattitaṃ mahītalaṃ etassāti kāverijalasampātaparibhūtamahītalo, tasmiṃ. Iddheti nānāsampattiyā samiddhe. Sabbaṅgasampanneti sabbasukhopakaraṇasampanne. Maṅgaleti janānaṃ iddhivuddhikāraṇabhūte. Bhūtamaṅgaleti evaṃnāmake gāme.

The water of the Kāverī is kāverijalaṃ. The flowing down of Kāverī water is kāverijalasampāto. The land surface pervaded all around by it is kāverijalasampātaparibhūtamahītalo; in that place. Iddhe means prosperous with various accomplishments. Sabbaṅgasampanne means endowed with all the requisites for happiness. Maṅgale means being a cause of prosperity and growth for the people. Bhūtamaṅgale means in the village so named.

Pavaro tiratārīṇatalādigaṇehi kulācalacakkabhoginā bhogavalayasīdantarasāgarādi ākāro etāsanti pavarākārā, pākārā ca parikhā ca pākāraparikhā, pavarākārā ca tā pākāraparikhā cāti pavarākārapākāraparikhā, tāhi parivārito pavarākārapākāraparikhāparivārito, tasmiṃ. Dassanīyeti dassanārahe. Mano ramati etthāti manoramo, tasmiṃ.

Pavarākārā means having a superior form, with features such as groups of shores, fords, and plains, a circle of principal mountains, and a form like the circle of a serpent's coils, the Sīdantara oceans, and so forth. Walls and moats are pākāraparikhā. And those walls and moats of superior form are pavarākārapākāraparikhā; surrounded by them is pavarākārapākāraparikhāparivārito; in that place. Dassanīye means worthy of being seen. Manoramo is where the mind delights; in that place.

Tīrassa anto tīranto, tīrameva vā anto tīranto, pokkharaṇisobbhaudakavāhakaparikhādīnaṃ kūlappadeso, tīrante ruhiṃsu jāyiṃsūti tīrantaruhā, tīrantaruhā ca te bahuttā atīrā aparicchedā cāti tīrantaruhavātīrā. Va-kāro sandhijo, tarūnaṃ rājāno tarurājāno, tīrantaruhavātīrā ca te tarurājāno cāti tīrantaruhavātīratarurājāno, tehi virājito tīranta…pe… virājito, tasmiṃ, pupphūpagaphalūpagachāyūpagehi mahārukkhehi paṭimaṇḍiteti attho. ‘‘Tīrantaruhavānatarurājivirājite’’ti vā pāṭho, tīrantaruhānaṃ vānatarūnaṃ vetarūparukkhānaṃ rājīhi pantīhi paṭimaṇḍiteti [Pg.394] attho. Dijānaṃ gaṇā dijagaṇā, nānā ca te dijagaṇā cāti nānādijagaṇā, te tato tato āgantvā ramanti etthāti nānādijagaṇārāmo, tasmiṃ, sukakokilamayūrādisakuṇānaṃ āgantvā ramanaṭṭhānabhūteti attho. Nānārāmamanorameti nānā aneke ārāmā pupphaphalārāmā nānārāmā, tehi manoramoti nānārāmamanoramo, tasmiṃ.

The end of the shore is tīranto, or the shore itself is the end, tīranto; it is the bank area of ponds, ditches, water channels, moats, and so on. They grew, were born, on the bank, thus they are tīrantaruhā (bank-grown). And those bank-grown trees, being numerous, are boundless, thus tīrantaruhavātīrā. The letter 'va' is euphonic. The kings of trees are tarurājāno. And those bank-grown, boundless trees are tree-kings, thus tīrantaruhavātīratarurājāno. Adorned by them is tīranta…pe… virājito; in that place. The meaning is that it is adorned with great trees endowed with flowers, fruit, and shade. Alternatively, the reading is Tīrantaruhavānatarurājivirājite, meaning adorned with rows of bank-grown trees and forest trees. Flocks of birds are dijagaṇā; and those various flocks of birds are nānādijagaṇā. They come from here and there and delight there, thus it is nānādijagaṇārāmo (a delight for diverse flocks of birds); in that place. The meaning is that it is a place where birds such as parrots, cuckoos, and peacocks come and take pleasure. Nānārāmamanorame means: many and various groves, groves of flowers and fruit, are nānārāmā; it is delightful with them, thus nānārāmamanoramo; in that place.

Cārū ca te paṅkajā cāti cārupaṅkajā, kamaluppalakumudādayo, cārupaṅkajehi saṃkiṇṇā sañchannā cārupaṅkajasaṃkiṇṇā, cārupaṅkajasaṃkiṇṇā ca te taḷākā ceti cārupaṅkajasaṃkiṇṇataḷākā, tehi samalaṅkato vibhūsito cāru…pe… samalaṅkato, tasmiṃ. Sundaro madhuro raso assāti surasaṃ, surasañca taṃ udakañcāti surasodakaṃ, surasodakena sampuṇṇā surasodakasampuṇṇā, varā ca te kūpā cāti varakūpā, surasodakasampuṇṇā ca te varakūpā ceti surasodakasampuṇṇavarakūpā, tehi upasobhito suraso…pe… kūpasobhito, tasmiṃ.

Lovely are those lotuses, thus they are cārupaṅkajā (lovely lotuses), such as red lotuses, blue water lilies, white water lilies, and others. Strewn and covered with lovely lotuses is cārupaṅkajasaṃkiṇṇā. And those ponds strewn with lovely lotuses are cārupaṅkajasaṃkiṇṇataḷākā; adorned and beautified by them is cāru…pe… samalaṅkato; in that place. It has a beautiful, sweet taste, thus it is surasaṃ (of fine taste); and that water of fine taste is surasodakaṃ (water of fine taste). Filled with water of fine taste is surasodakasampuṇṇā. And those excellent wells are varakūpā; and those excellent wells filled with water of fine taste are surasodakasampuṇṇavarakūpā; beautified by them is suraso…pe… kūpasobhito; in that place.

Visesena citrāti vicitrā, vicitrā ca te vipulā cāti vicitravipulā, vicitravipulā ca te maṇḍapā cāti…pe… maṇḍapā, atisayena uggatā accuggatā, accuggatā ca te varamaṇḍapā cāti accuggavaramaṇḍapā, gāthābandhavasena vaṇṇalopo, vicitravipulā ca te accuggavaramaṇḍapā cāti vicitravipulaaccuggavaramaṇḍapā, tehi maṇḍito vibhūsito vicitra…pe… maṇḍito, tasmiṃ. Maṇḍaṃ sūriyarasmiṃ pāti rakkhatīti maṇḍapo. Tato tato āgamma vasanti etthāti āvāso, pāsādahammiyamāḷādayo. Anekehīti bahūhi. Accantanti atisayena.

Especially colorful is vicitrā (variegated). And they are variegated and vast, thus vicitravipulā. And those variegated and vast pavilions are vicitravipulā…pe… maṇḍapā. Exceedingly risen up is accuggatā (exceedingly lofty). And those exceedingly lofty and excellent pavilions are accuggavaramaṇḍapā. Due to the verse composition, there is elision of a letter. And those variegated, vast, exceedingly lofty, and excellent pavilions are vicitravipulaaccuggavaramaṇḍapā; adorned and beautified by them is vicitra…pe… maṇḍito; in that place. It protects (pāti) from the orb (maṇḍaṃ) of the sun's rays, thus it is a maṇḍapo (pavilion). They come from here and there and dwell here, thus it is an āvāso (dwelling), such as palaces, mansions, terraces, and the like. Anekehīti means by many. Accantanti means exceedingly.

Dharaṇītalaṃ [Pg.395] bhetvā uggatena viya, kharaṃ pharusaṃ kelāsasikharaṃ jitvā avahasantena viya thūpena ca upasobhite vihāreti yojanā.

The construction is: in the monastery, adorned with a stupa that is as if it had burst forth, breaking through the surface of the earth, and as if it were deriding the harsh, rugged peak of Kailāsa, having conquered it.

Ambuṃ dadātīti ambudo, sarade ambudo saradambudo, thullanatamahantabhāvasāmaññena saradambudena saṅkāso saradambudasaṅkāso, tasmiṃ. Sammā ussito uggatoti samussito, tasmiṃ. Olokentānaṃ, vasantānañca pasādaṃ cittassa tosaṃ janetīti pasādajananaṃ, tasmiṃ. Ettāvatā vinayavinicchayakathāya pavattitadesaṃ dasseti, ‘‘vasatā mayā’’ti kattāraṃ.

It gives water (ambuṃ dadāti), thus it is an ambudo (cloud); a cloud in autumn is a saradambudo. Because of the common characteristic of being most massive and great, it is like an autumn cloud, thus saradambudasaṅkāso (resembling an autumn cloud); in that. Well erected, raised up, is samussito; in that. It generates confidence (pasādaṃ) and satisfaction of mind (cittassa tosaṃ) for those who look upon it and for those who dwell there, thus it is pasādajananaṃ (generating confidence); in that. By this much, he shows the place where the discourse on the Vinaya-decision was set forth, and by 'by me dwelling,' the agent.

Devadattaciñcamāṇavikādīhi katāparādhassa, sītuṇhādiparissayassa ca sahanato, sasantānagatakilesādīnaṃ hananato ca sīho viyāti sīho, buddho ca so sīho cāti buddhasīho. Seṭṭhapariyāyo vā sīha-saddo, buddhaseṭṭhenāti attho. Vuttassāti desitassa. Vinayassa vinayapiṭakassa. Vinicchayoti pāṭhāgato ceva aṭṭhakathāgato ca ācariyaparamparābhato ca vinicchayo. Buddhasīhanti evaṃnāmakaṃ mahātheraṃ. Samuddissāti uddisitvā, tena kataāyācanaṃ paṭiccāti vuttaṃ hoti. Iminā bāhiranimittaṃ dassitaṃ.

Because of enduring the offenses committed by Devadatta, Ciñcamāṇavikā, and others, and perils such as cold and heat, and because of destroying the defilements and so forth present in his own continuum, he is like a lion (sīho viya), thus he is a sīho (lion). And he is the Buddha and that lion, thus he is buddhasīho. Alternatively, the word sīha is a synonym for 'best'; the meaning is 'by the best of Buddhas.' Vuttassa means 'of what was taught.' Vinayassa means 'of the Vinaya Piṭaka.' Vinicchayo means the decision that comes from the text, from the commentary, and that which is handed down through the lineage of teachers. Buddhasīhaṃ means the great elder of that name. Samuddissa means having addressed, having pointed out; it is said to mean 'in response to the request made by him.' By this, the external reason is shown.

Ayaṃ vinicchayo mama saddhivihārikaṃ buddhasīhaṃ samuddissa bhikkhūnaṃ hitatthāya samāsato varapāsāde vasatā mayā katoti yojanā.

The construction is: This decision, addressing my pupil Buddhasīha, was made concisely by me, dwelling in the excellent palace, for the welfare of the monks.

Kimatthāyāti āha ‘‘vinayassāvabodhatthaṃ, sukhenevācirena cā’’ti, anupādisesena nibbānapariyantānisaṃsassa vinayapiṭakassa pakaraṇassa ganthavasena samāsetvā atthavasena suṭṭhu vinicchitattā sukhena ceva acirena [Pg.396] ca avabodhanatthanti vuttaṃ hoti. Bhikkhūnanti padhānanidassanaṃ, ekasesaniddeso vā heṭṭhā –

For what purpose? He said: 'For the understanding of the Vinaya, easily and without delay.' Because this treatise, the Vinaya Piṭaka, whose benefit culminates in Nibbāna without remainder, has been condensed in terms of its text and thoroughly decided in terms of its meaning, it is said to be for the purpose of understanding it easily and without delay. 'For the monks' is a primary indication, or it is a designation by ellipsis, as below—

‘‘Bhikkhūnaṃ bhikkhunīnañca hitatthāya samāhito. Pavakkhāmī’’ti (vi. vi. ganthārambhakathā 2) –

“For the welfare of monks and nuns, being composed, I shall explain.”

Āraddhattā. Iminā payojanaṃ dassitaṃ.

—because it was undertaken. By this, the purpose is shown.

3179. Evaṃ desakattunimittapayojanāni dassetvā kālaniyamaṃ dassetumāha ‘‘accutā’’tiādi. Vikkamanaṃ vikkanto, vikkamoti attho. Accutaṃ kenaci anabhibhūtaṃ, tañca taṃ vikkantañcāti accutavikkantaṃ, accutassa nārāyanassa viya accutavikkantaṃ etassāti accutaccutavikkanto. Ko so? Rājā, tasmiṃ. Kalambhakulaṃ nandayatīti kalambhakulanandano, tasmiṃ. Iminā tassa kulavaṃso nidassito. Kalambhakulavaṃsajāte accutaccutavikkantanāme coḷarājini mahiṃ coḷaraṭṭhaṃ samanusāsante sammā anusāsante sati tasmiṃ coḷarājini rajjaṃ kārente sati ayaṃ vinicchayo mayā āraddho ceva samāpito cāti. Iminā kālaṃ nidasseti.

3179. Having thus shown the expounder, author, cause, and purpose, to indicate the time, he says, 'Accutā,' etc. 'Vikkamanaṃ' is 'vikkanto', meaning 'prowess'. 'Accutaṃ' means unconquered by anyone; and that which is prowess, thus 'accutavikkantaṃ' (unconquered prowess). He whose prowess is unconquered like that of the unconquered Nārāyaṇa, thus 'accutaccutavikkanto'. Who is he? The king; in him. He who gladdens the Kalamba clan, thus 'kalambhakulanandano' (gladdener of the Kalamba clan); in him. By this, his lineage is indicated. While that Coḷa king named Accutaccutavikkanta, born in the Kalamba lineage, was righteously governing the earth, that is, the Coḷa kingdom—while that Coḷa king was ruling—this determination was both begun and completed by me. By this, he indicates the time.

3180. Idāni imaṃ vinayavinicchayappakaraṇaṃ karontena attano puññasampadaṃ sakalalokahitatthāya pariṇāmento āha ‘‘yathā’’tiādi. Ayaṃ vinayavinicchayo antarāyaṃ vinā yathā siddhiṃ nipphattiṃ patto, tathā sattānaṃ dhammasaṃyutā kusalanissitā saṅkappā cittuppādā, adhippetatthā vā sabbe antarāyaṃ vinā sijjhantu nippajjantūti yojanā.

3180. Now, while composing this treatise on Vinaya determination, dedicating his own accumulation of merit for the welfare of the whole world, he says: 'As,' etc. As this Vinaya determination, free from obstacles, has attained success and completion, so may the intentions and arisings of thought of beings, connected with the Dhamma and based on the wholesome, or all their intended purposes, be accomplished and fulfilled without obstacles—this is the connection.

3181. Teneva puññapphalabhāvena sakalalokahitekahetuno bhagavato sāsanassa ciraṭṭhitimāsīsanto āha ‘‘yāva tiṭṭhatī’’tiādi. ‘‘Mandāro’’ti vuccati [Pg.397] sītasiniddhaekapabbatarājā. Kaṃ vuccati udakaṃ, tena dārito niggamappadeso ‘‘kandaro’’ti vuccati. Sītasiniddhavipulapulinatalehi, sandamānasātasītalapasannasalilehi, kīḷamānanānappakāramacchagumbehi, ubhayatīrapupphaphalapallavālaṅkatatarulatāvanehi, kūjamānasukasālikakaokilamayūrahaṃsādisakuntābhirutehi, tattha tattha paribhamantabhamarāmavajjāhi ca cāru manuññā kandarā etassāti cārukandaro. Kali vuccati aparādho, taṃ sāsati hiṃsati apanetīti kalisāsanaṃ. ‘‘Kalusāsana’’nti vā pāṭho. Kalusaṃ vuccati pāpaṃ, taṃ asati vikkhipati dūramussārayatīti kalusāsanaṃ, pariyattipaṭipattipaṭivedhasaṅkhātaṃ tividhasāsanaṃ.

3181. By that same fruit of merit, wishing for the long duration of the Blessed One's Dispensation, which is the sole cause for the welfare of the entire world, he said, 'As long as it lasts,' etc. 'Mandāra' is said to be a cool and pleasant single king of mountains. 'Kaṃ' means water; 'kandara' is said to be the place of egress carved out by that water. It is 'cārukandaro' (having beautiful canyons) because it has cool, pleasant, extensive sandy banks; flowing, agreeable, cool, clear waters; schools of various kinds of fish playing; groves of trees and creepers adorned with flowers, fruits, and sprouts on both banks; resounding with the calls of parrots, mynas, cuckoos, peacocks, geese, and other birds; and the buzzing of bees wandering here and there. 'Kali' means offense; that which disciplines, harms, or removes it is 'kalisāsana' (dispensation of discipline). Or, the reading is 'kalusāsana.' 'Kalusa' means evil; that which destroys, scatters, and drives it far away is 'kalusāsana' (dispensation against evil), namely, the threefold Dispensation consisting of learning, practice, and realization.

3182. Evaṃ okassa diṭṭhadhammikasamparāyikaparamatthahitasādhakassa sāsanassa ciraṭṭhitiṃ patthetvā teneva puññakammānubhāvena lokassa diṭṭhadhammikatthahetumāsīsanto āha ‘‘kāle’’tiādi. Kāleti sassasamiddhīnaṃ anurūpe kāle. Sammā pavassantūti avuṭṭhiativuṭṭhidosarahitā yathā sassādīni sampajjanti, tathā vassaṃ vuṭṭhidhāraṃ pavassantūti attho. Vassavalāhakāti vassavalāhakādhiṭṭhitā pajjunnadevaputtā. Mahīpālāti rājāno. Dhammatoti dasarājadhammato. Sakalaṃ mahinti pathavinissitasabbajanakāyaṃ.

3182. Thus, having wished for the long duration of this Dispensation, which is a refuge and which accomplishes welfare in this life, in the next, and ultimate welfare, and by the power of that meritorious deed, wishing for the cause of welfare in this life for the world, he says: 'At the right time,' etc. 'At the right time' means in the season suitable for the prosperity of crops. 'May they rain rightly' means may the rains fall without the faults of drought or excessive rain, so that crops and the like flourish—this is the meaning. 'Rain-clouds' refers to the devaputtas, such as Pajjunna, who preside over the rain-clouds. 'Mahīpāla' means kings. 'According to Dhamma' means in accordance with the ten royal virtues. 'The whole earth' refers to the entire population dwelling on the earth.

3183. Evaṃ sabbalokassa lokiyalokuttarasampattisādhanatthāya attano puññapariṇāmaṃ katvā idāni viditalokuttarasampattinipphādanavaseneva puññapariṇāmaṃ karonto āha ‘‘ima’’ntiādi. Iminā attano viracitaṃ paccakkhaṃ vinicchayamāha. Sārabhūtanti sīlasārāditividhasikkhāsārassa pakāsanato hatthasāramiva bhūtaṃ. Hitanti tadatthe paṭipajjantānaṃ anupādisesanibbānāvasānassa hitassa āvahanato, saṃsāradukkhassa ca vūpasamanato [Pg.398] amatosadhaṃ viya hitaṃ. Atthayuttanti diṭṭhadhammikasamparāyikaparamatthānaṃ vinayanādīhi yuttattā atthayuttaṃ. Karontenāti racayantena mayā. Yaṃ puññaṃ pattanti kārakaṃ punātīti puññaṃ, pujjabhavaphalanipphādanato vā ‘‘puñña’’nti saṅkhaṃ gataṃ yaṃ kusalakammaṃ aparimeyyabhavapariyantaṃ pasutaṃ adhigataṃ. Tena puññena hetubhūtena. Ayaṃ lokoti ayaṃ sakalopi sattaloko. Munindappayātanti munindena sammāsambuddhena sampattaṃ. Vītasokanti vigatasokaṃ. Sokaparidevadukkhadomanassaupāyāsādīhi vigatattā, tesaṃ nikkamananimittattā ca apagatasokādisaṃsāradukkhaṃ. Sivaṃ puraṃ nibbānapuraṃ pāpuṇātu sacchikarotu, kilesaparinibbānena, anupādisesāya nibbānadhātuyā ca parinibbātūti vuttaṃ hoti.

3183. Thus, having dedicated his merit for the purpose of accomplishing worldly and supramundane prosperity for all the world, he now dedicates his merit by way of bringing about the known supramundane prosperity, saying, 'This,' and so on. By this, he speaks of the direct determination composed by himself. 'Being the essence' means being truly essential, like the essence of the hand, because it proclaims the essence of the threefold training beginning with the essence of virtue. 'Beneficial' means beneficial like the deathless medicine, because it brings the benefit that culminates in Nibbāna without residue for those who practice for that purpose, and because it pacifies the suffering of saṃsāra. 'Connected with the goal' means connected with the goal because it is joined with the immediate, future, and ultimate goals through discipline and other means. 'By me who does' means 'by me who composed it.' 'Whatever merit has been attained'—merit is that which purifies the doer, or it is called 'merit' because it produces a result worthy of reverence; it is the wholesome action spread out and acquired over an immeasurable extent of existences. By that merit which has become the cause. 'This world' means this entire world of beings. 'Reached by the Sage-King' means attained by the Sage-King, the Perfectly Self-Enlightened One. 'Free from sorrow' means devoid of sorrow. Because it is devoid of sorrow, lamentation, pain, distress, and despair, and because it is the reason for their departure, it is the saṃsāric suffering, beginning with sorrow, that has departed. 'May it attain the blissful city'—may it realize the city of Nibbāna; may it attain final Nibbāna through the final Nibbāna of the defilements and by the Nibbāna-element without residue remaining—this is what is said.

Iti tambapaṇṇiyenātiādi pakaraṇakārakassa pabhavasuddhibāhusaccādiguṇamukhena pakaraṇe gāravaṃ janetukāmena etassa sissena ṭhapitaṃ vākyaṃ.

Thus, this statement, beginning with 'iti Tambapaṇṇiyena,' was placed by a disciple of the author of the treatise, who wished to inspire reverence for the treatise through the qualities of the author, such as pure origin, extensive learning, and so forth.

Tattha tambapaṇṇiyenāti tambapaṇṇimhi jāto, tattha vidito, tato āgatoti vā tambapaṇṇiyo, tena. Byākaraṇamavecca adhītavāti veyyākaraṇo, paramo ca uttamo ca so veyyākaraṇo cāti paramaveyyākaraṇo, tena. Tīṇi piṭakāni samāhaṭāni, tiṇṇaṃ piṭakānaṃ samāhāro vā tipiṭakaṃ, nīyanti bujjhīyanti seyyatthikehīti nayā, nayanti vā etehi lokiyalokuttarasampattiṃ visesenāti nayā, pāḷinayaatthanayaekattanayādayova, tipiṭake āgatā nayā tipiṭakanayā, vidhānaṃ pasāsanaṃ, pavattanaṃ vā vidhi, tipiṭakanayānaṃ vidhi tipiṭakanayavidhi, tipiṭakanayavidhimhi kusalo tipiṭakanayavidhikusalo, tena.

Therein, 'Tambapaṇṇiyena' means 'by the Tambapaṇṇiya,' one who is either born in Tambapaṇṇi, known there, or has come from there. Having understood and studied grammar, thus 'veyyākaraṇa' (grammarian); and he is supreme and excellent, that grammarian, thus 'paramaveyyākaraṇa' (supreme grammarian); by him. The three Piṭakas have been collected, or the collection of the three Piṭakas is the 'Tipiṭaka'; they are led or understood by those who seek what is better, thus 'nayā' (methods); or by means of these, one distinctly leads to worldly and supramundane attainments, thus 'nayā,' such as the method of the text, the method of meaning, the method of unity, and so on. The methods that have come in the Tipiṭaka are 'Tipiṭakanayā'; the arrangement, the administration, or the procedure is 'vidhi'; the procedure of the methods of the Tipiṭaka is 'Tipiṭakanayavidhi'; one skilled in the procedure of the methods of the Tipiṭaka is 'Tipiṭakanayavidhikusala' (skilled in the methods of the Tipiṭaka); by him.

Paramā [Pg.399] ca te kavijanā cāti paramakavijanā, paramakavijanānaṃ hadayāni paramakavijanahadayāni, padumānaṃ vanāni padumavanāni, paramakavijanahadayāni ca tāni padumavanāni cāti paramakavijanahadayapadumavanāni, tesaṃ vikasanaṃ bodhaṃ sūriyo viya karotīti paramakavijanahadayapadumavanavikasanakaro, tena. Kavī ca te varā cāti kavivarā, kavīnaṃ varāti vā kavivarā, kavivarānaṃ vasabho uttamo kavivaravasabho, tena, kavirājarājenāti attho.

And those poets are supreme, thus 'paramakavijanā' (supreme poets); the hearts of supreme poets are 'paramakavijanahadayāni'; the groves of lotuses are 'padumavanāni'; and those supreme-poet hearts are also those lotus-groves, thus 'paramakavijanahadayapadumavanāni'. He causes their blossoming and awakening as the sun does, thus 'paramakavijanahadayapadumavanavikasanakaro' (one who causes the blossoming of the lotus-groves that are the hearts of supreme poets); by him. And those poets are excellent, thus 'kavivarā' (excellent poets), or the best among poets, thus 'kavivarā'; the bull, the foremost among excellent poets, is 'kavivaravasabho' (bull among excellent poets); by him, meaning by the king of poet-kings.

Paramā ca sā rati cāti paramarati, paramaratiṃ karontīti paramaratikarāni, varāni ca tāni madhurāni cāti varamadhurāni, varamadhurāni ca tāni vacanāni cāti varamadhuravacanāni, paramaratikarāni ca tāni varamadhuravacanāni cāti paramaratikaravaramadhuravacanāni, uggiraṇaṃ kathanaṃ uggāro, paramaratikaravaramadhuravacanānaṃ uggāro etassāti parama…pe… vacanuggāro, tena. Uragapuraṃ paramapaveṇigāmo assa nivāsoti uragapuro, tena. Buddhadattenāti evaṃnāmakena therena, ācariyabuddhadattattherenāti attho. Ayaṃ vinayavinicchayo racitoti sambandho.

And that delight is supreme, thus 'paramarati' (supreme delight); causing supreme delight, thus 'paramaratikara'; and those are excellent and sweet, thus 'varamadhura' (excellent-sweet); and those excellent-sweet things are words, thus 'varamadhuravacana' (excellent-sweet words); and those words are excellent-sweet and cause supreme delight, thus 'paramaratikaravaramadhuravacana'. Uttering, speaking is an utterance (uggāro); he whose utterance is of excellent, sweet words that cause supreme delight, thus 'parama…vacanuggāro'; by him. Uragapura, the supreme traditional village, was his dwelling, thus 'uragapuro'; by him. 'By Buddhadatta' means by the elder of that name, that is, by the teacher, the Elder Buddhadatta. 'This Vinaya determination is composed'—this is the connection.

Niṭṭhitā cāyaṃ vinayatthasārasandīpanī nāma

Here ends this exposition called Vinayatthasārasandīpanī.

Vinayavinicchayavaṇṇanā.

The Commentary on the Vinayavinicchaya.

Vinayavinicchaya-ṭīkā samattā.

The Vinayavinicchaya Sub-commentary is complete.

Namo tassa bhagavato arahato sammāsambuddhassa

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

Uttaravinicchaya-ṭīkā

The Sub-commentary on the Uttaravinicchaya.

Ganthārambhakathāvaṇṇanā

The Explanation of the Introduction

(Ka)

(Ka)

Devātidevaṃ [Pg.401] sugataṃ, devabrahmindavanditaṃ;

Dhammañca vaṭṭupacchedaṃ, natvā vaṭṭātitaṃ gaṇaṃ.

Having paid homage to the God beyond gods, the Well-Gone One, worshipped by devas, Brahmā, and Indra; to the Dhamma that severs the cycle; and to the Sangha that has transcended the cycle.

(Kha)

(Kha)

Vandanāmayapuññena, kammena ratanattaye;

Chetvā upaddave sabbe, ārabhissaṃ samāhito.

By the merit of homage, by the action towards the Triple Gem; having cut off all adversities, composed in mind, I shall begin.

(Ga)

(Ga)

Therena buddhadattena, racitassa samāsato;

Saṃvaṇṇanamasaṃkiṇṇaṃ, uttarassa yathābalaṃ.

I shall compose, to the best of my ability, an unconfused commentary on the Further Analysis, which was composed in brief by the elder Buddhadatta.

1. Athāyamācariyo attano viracite vinaye tassupanissaye vinayapiṭake ca bhikkhūnaṃ nānappakārakosallajananatthaṃ parivāraṭṭhakathāyañca āgatavinicchayaṃ saṅgahetvā uttarapakaraṇaṃ vaṇṇayitukāmo paṭhamaṃ tāva antarāyanivāraṇena yathādhippetasādhanatthaṃ ratanattayaṃ vandanto āha ‘‘sabbasattuttama’’ntiādi.

1. Now, this teacher, desiring to expound the Further Treatise by compiling the analysis found in the Parivāra commentary, in order to generate various skills among the monks regarding his own composed Vinaya and the Vinaya Piṭaka that supports it, first, in order to accomplish his purpose as desired by removing obstacles, pays homage to the Triple Gem, saying, "Supreme among all beings," and so forth.

Pakaraṇārambhe ratanattayavandanāpayojanaṃ tattha tatthācariyehi bahudhā papañcitaṃ, amhehi ca vinayavinicchayavaṇṇanāyaṃ samāsato dassitanti na taṃ idha vaṇṇayissāma. Pakaraṇābhidheyya karaṇappakārapayojanānipi [Pg.402] tattha dassitanayānusārena idhāpi veditabbāni. Sambandhādidassanamukhena anuttānapadavaṇṇanamevettha karissāmi.

At the beginning of the treatise, the purpose of paying homage to the Triple Gem has been elaborated upon in various ways by the teachers here and there, and we have briefly shown it in the Vinayavinicchaya commentary; therefore, we will not elaborate on it here. The subject matter, the procedure, and the purpose of the treatise should also be understood here according to the approach shown there. Here, I will only clarify the meaning of words that are not obvious, by way of presenting the connection and so forth.

Jinaṃ, dhammañca, gaṇañca vanditvā uttaraṃ dāni karissāmīti sambandho. Kiṃvisiṭṭhaṃ jinaṃ, dhammaṃ, gaṇañca vanditvāti āha ‘‘sabbasattuttama’’ntiādi. Tattha sabbasattuttamanti pañcasu kāmaguṇesu sattā āsattā visattā laggitāti sattā, paramatthato sattapaññattiyā upādānabhūtā upādānakkhandhā vohārato khandhasantatiṃ upādāya paññattā sammuti ‘‘sattā’’ti vuccanti. Te pana kāmāvacarādibhūmivasena, nirayādipadesavasena, ahetukādipaṭisandhivasenāti evamādīhi anantapabhedā. Tesu khīṇāsavānaṃ yathāvuttanibbacanatthena sattavohāro na labbhati. Tathāpi te bhūtapubbagatiyā vā taṃsadisattā vā ‘‘sattā’’ti vuccanti. Sabbe ca te sattā cā ti sabbasattā. Uddhaṭatamattā, uggatatamattā, seṭṭhattā ca uttamo, sabbasattānaṃ lokiyalokuttarehi rūpārūpaguṇehi uttamo, sabbasattesu vā uttamo pavaro seṭṭhoti sabbasattuttamo. ‘‘Jina’’nti etassa visesanaṃ.

Having paid homage to the Victor, the Dhamma, and the Sangha, the connection is that I will now proceed to explain the Uttara. What is special about paying homage to the Victor, the Dhamma, and the Sangha? It is said, "the highest of all beings," and so on. Here, "the highest of all beings" refers to beings who, established in the five strands of sensual pleasures, are attached, clinging, and bound—thus called "beings." In the ultimate sense, the aggregates of clinging are the basis for the designation 'being.' Conventionally, they are called 'beings,' a designation established based on the continuity of the aggregates. These beings are of infinite variety—whether by realms such as the sense-desire realm and beyond, by places such as hell and so on, or by rebirth-linking with or without root causes, and so forth. Among them, for the arahants whose defilements are destroyed, the conventional term "being" is not obtained according to the definition as described. Nevertheless, due to their past existence or similarity to such beings, they are still called "beings." All these are "all beings." "Highest" means the most uplifted, the most elevated, and excellent. Among all beings, with qualities of form and formlessness, whether worldly or supramundane, he is the highest. Or, among all beings, he is the supreme, the excellent, the best—thus, "the highest of all beings." This is an epithet of "the Victor."

Punapi kiṃvisiṭṭhanti āha ‘‘dhīra’’nti. Dhī vuccati paññā, tāya īrati vattatīti dhīro, taṃ. Tādibhāvena indakhīlasineruādayo viya aṭṭhalokadhammasaṅkhātena bhusavātena akampiyaṭṭhena, catuvesārajjavasena sadevake loke kenaci akampanīyaṭṭhena ca dhīraṃ, dhitisampannanti attho. Idampi tasseva visesanaṃ.

What is further special? He says, "wise." 'Dhī' means wisdom; one who proceeds and lives by that is wise—that is the meaning. Because of such qualities, like Indra's pillar or Mount Meru, unshakeable due to being unmoved by the fierce wind consisting of the eight worldly conditions, and unshakable by anyone in the world including the gods due to the possession of the four kinds of intrepidity, 'wise' means one possessed of steadfastness. This too is an epithet of him.

Vanditvāti kāyavacīmanodvārehi abhivādetvāti attho, yathābhuccaguṇasaṃkittanena thometvā. Sirasāti bhattibhāvanatuttamaṅgena karaṇabhūtena. Iminā visesato [Pg.403] kāyapaṇāmo dassito, guṇasaṃkittanena vacīpaṇāmo, ubhayapaṇāmehi nānantariyakatāya manopaṇāmopi dassito ca hoti.

Having paid homage means having paid respect through the doors of body, speech, and mind—this is the meaning, as well as praising by recounting the actual qualities. With the head means with the foremost limb, the head, as the instrument of devotion. By this, the bodily prostration is shown in particular; the verbal prostration is shown by recounting the qualities; and through both prostrations, the mental prostration is also shown by virtue of its inseparability.

Jinanti devaputtakilesābhisaṅkhāramaccukhandhamārasaṅkhāte pañcavidhe māre balavidhamanasamaucchedapahānasahāyavekallanidānopacchedavisayātikkamavasena pañcahi ākārehi jitavāti jino, taṃ.

The Conqueror has conquered the fivefold Māra—namely, the Māra of celestial sons, the Māra of defilements, the Māra of formations, the Māra of death, and the Māra of aggregates—in five ways: by destroying their power, by eradicating and abandoning them, by depriving them of their support, by cutting off their root cause, and by transcending their domain. Thus, he is the Conqueror.

‘‘Dhamma’’nti etassa nibbacanādivasena atthavinicchayo heṭṭhā dassitova. Adhammaviddhaṃsanti dhammasaṅkhātassa kusalassa paṭipakkhattā adhammo vuccati akusaladhammo, taṃ akusalasaṅkhātaṃ adhammaṃ viddhaṃseti vināseti pajahati tadaṅgavikkhambhanasamucchedapaṭippassaddhinissaraṇappahānenāti adhammaviddhaṃso, sapariyattiko navalokuttaro dhammo. Pariyatti hi pañcannaṃ pahānānaṃ mūlakāraṇattā phalūpacārena tathā vuccati, taṃ adhammaviddhaṃsaṃ. ‘‘Dhamma’’nti etassa visesanaṃ.

"The Dhamma"—the analysis of the meaning of this term by way of definition, etc., has already been shown below. "Adhammaviddhaṃsaṃ"—because it is the opposite of what is called the Dhamma, namely the wholesome, the unwholesome is called "adhammo," the unwholesome state. It destroys, eliminates, and abandons that unwholesome state called "adhammo" through abandonment by substitution of opposites, by suppression, by eradication, by tranquilization, and by escape; thus, "adhammaviddhaṃso" is the Dhamma, together with its textual tradition and the ninefold supramundane Dhamma. For the textual tradition is called so metaphorically because it is the root cause of the five abandonings; that "adhammaviddhaṃsaṃ" is an epithet of "Dhamma."

Gaṇanti aṭṭhannaṃ ariyapuggalānaṃ samūhaṃ, saṅghanti attho. Aṅgaṇanāsananti attano nissayaṃ aṅganti matthentīti aṅgaṇā, kilesā rāgadosamohā, te aṅgaṇe nāseti yathāyogaṃ tadaṅgavikkhambhanasamucchedapaṭippassaddhinissaraṇappahānehi pajahatīti aṅgaṇanāsano, taṃ. ‘‘Gaṇa’’nti etassa visesanaṃ.

`Gaṇa` means the group of the eight noble individuals; the meaning is `saṅgha`. `Aṅgaṇanāsana` means one who destroys defilements. `Aṅgaṇā` are defilements—greed, hatred, and delusion—because they stain or defile one's own support. He abandons these defilements appropriately by means of abandonment by substitution of opposites, by suppression, by eradication, by tranquilization, and by escape; thus, he is called `aṅgaṇanāsana`. This is an epithet of `Gaṇa`.

2. Mayā vinayassa yo sāro vinicchayo racito, tassa vinicchayassāti yojanā. Natthi tassa uttaroti anuttaro, sabbesu vinicchayesu, sabbesaṃ vā vinicchayānaṃ anuttaro uttamo vinicchayoti sabbānuttaro, taṃ. Uttaraṃ pakaraṇaṃ idāni karissāmīti yojanā.

2. The analysis, which is the essence of the Vinaya, has been composed by me. "Of that analysis," is the connection. There is nothing beyond it—it is unsurpassed; or among all analyses, it is the supreme and unsurpassed analysis—thus, it is completely unsurpassed. Now, I will undertake the further treatise—this is the meaning.

3. Bhaṇatoti bhaṇantassa paguṇaṃ vācuggataṃ karontassa. Paṭhatoti paṭhantassa vācuggataṃ sajjhāyantassa. Payuñjatoti tattha [Pg.404] pakārena yuñjantassa, taṃ aññesaṃ vācentassa vā. Suṇatoti parehi vuccamānaṃ suṇantassa. Cintayatoti yathāsutaṃ atthato, saddato ca cintentassa. ‘‘Abuddhassa buddhivaḍḍhana’’nti vattabbe gāthābandhavasena vibhattilopo. Abuddhassa bālassa vinaye appakataññuno bhikkhubhikkhunijanassa. Buddhivaḍḍhanaṃ vinayavinicchaye paññāvuddhinipphādakaṃ. Atha vā buddhassa vinicchaye kataparicayattā paññavato janassa buddhivaḍḍhanaṃ buddhiyā paññāya tikkhavisadabhāvāpādanena bhiyyobhāvasādhakaṃ. Paramaṃ uttamaṃ uttaraṃ nāma pakaraṇaṃ vadato kathentassa me mama santikā niratā vinicchaye, tīsu sikkhāsu vā visesena ratā nibodhatha jānātha sutamayañāṇaṃ abhinipphādethāti sotujanaṃ savane niyojeti.

3. "Bhaṇato" means making the speech of the one who is speaking skilled and fluent. "Paṭhato" means making the speech of the one who is reciting familiar through study. "Payuñjato" means engaging in that manner, or causing others to recite it. "Suṇato" means listening to what is being said by others. "Cintayato" means reflecting on the meaning and the words as heard. In the phrase "Abuddhassa buddhivaḍḍhana" (the increase of wisdom for the unwise), the inflection is omitted due to the poetic form. It refers to the increase of wisdom in the unwise, foolish monks and nuns who have little understanding of the discipline. "Buddhivaḍḍhana" means the growth of wisdom and the production of insight in the discernment of discipline. Alternatively, for the wise who are well-versed in discernment, "buddhivaḍḍhana" refers to the enhancement of wisdom, making it sharper and clearer through the production of acute and distinct understanding. When I explain this supreme and excellent treatise named Uttara, those devoted to discernment, or especially devoted to the three trainings, should understand, know, and develop knowledge born of learning. Thus, it urges the listening audience to engage in hearing.

Mahāvibhaṅgasaṅgahakathāvaṇṇanā

The Commentary on the Compendium of the Great Analysis

4. Evaṃ sotujanaṃ savane niyojetvā yathāpaṭiññātaṃ uttaravinicchayaṃ dassetumāha ‘‘methuna’’ntiādi. ‘‘Kati āpattiyo’’ti ayaṃ diṭṭhasaṃsandanā, adiṭṭhajotanā, vimaticchedanā, anumati, kathetukamyatāpucchāti pañcannaṃ pucchānaṃ kathetukamyatāpucchā. Tisso āpattiyo phuseti tassā saṅkhepato vissajjanaṃ.

4. Having thus engaged the listener in listening, in order to show the subsequent determination as promised, he said, 'sexual intercourse,' and so forth. The question 'How many offenses?' is a question intending to elicit speech, out of five types of questions: verification of what is seen, illumination of what is unseen, resolution of doubt, approval, and a question intending to elicit speech. It touches upon three offenses; this is a brief answer to that.

5. Evaṃ gaṇanāvasena dassitānaṃ ‘‘bhave’’tiādi sarūpato dassanaṃ. Khetteti tiṇṇaṃ maggānaṃ aññatarasmiṃ allokāse tilabījamattepi padese. Methunaṃ paṭisevantassa pārājikaṃ bhaveti sambandho. ‘‘Thullaccaya’’nti vuttanti yojanā. ‘‘Yebhuyyakkhāyite’’ti idaṃ nidassanamattaṃ, upaḍḍhakkhāyitepi thullaccayassa heṭṭhā vuttattā. Vaṭṭakate mukhe aphusantaṃ aṅgajātaṃ pavesentassa dukkaṭaṃ vuttanti yojanā.

5. Thus, for what has been shown by way of enumeration, this is a showing in essence of 'in a state of being,' and so forth. By 'field' is meant any of the three paths, even in an unseen place, in a space as small as a sesame seed. For one engaging in sexual intercourse, a pārājika offense occurs—this is the connection. The construction is that 'a grave offense' is stated. The phrase 'when mostly penetrated' is merely an example, because a grave offense has been stated below even for being half-penetrated. The construction is that a dukkaṭa offense is stated for one who inserts the sexual organ into a rounded mouth without it touching.

6. ‘‘Adinnaṃ [Pg.405] ādiyanto’’tiādayopi vuttanayāyeva.

6. And 'taking what is not given,' and so forth, are also to be understood in the same way as stated.

7. Pañcamāsagghane vāpīti porāṇakassa nīlakahāpaṇassa catutthabhāgasaṅkhāte pañcamāse, tadagghanake vā. Adhike vāti atirekapañcamāsake vā tadagghanake vā. Adinne pañcavīsatiyā avahārānaṃ aññatarena avahaṭe parājayo hotīti attho. Māse vā ūnamāse vā tadagghanake vā dukkaṭaṃ. Tato majjheti pañcamāsakato majjhe. Pañca māsā samāhaṭā, pañcannaṃ māsānaṃ samāhāroti vā pañcamāsaṃ, pañcamāsaṃ agghatīti pañcamāsagghanaṃ, pañcamāsañca pañcamāsagghanañca pañcamāsagghanaṃ, ekadesasarūpekasesoyaṃ, tasmiṃ. Māse vāti etthāpi māso ca māsagghanakañca māsamāsagghanakoti vattabbe ‘‘māse’’ti ekadesasarūpekaseso, uttarapadalopo ca daṭṭhabbo.

7. By 'worth five māsakas' is meant the five māsakas reckoned as a fourth part of the ancient blue kahāpaṇa, or its equivalent value. And 'or more' means exceeding five māsakas or their equivalent value. The meaning is that if what is not given is taken by any of the twenty-five modes of theft, a pārājika offense occurs. For a māsaka or less than a māsaka, or its equivalent value, it is a dukkaṭa offense. 'In between that' means in the middle, between one māsaka and five māsakas. Five māsakas accumulated, or the sum of five māsakas, is 'pañcamāsaṃ'; that which is worth five māsakas is 'pañcamāsagghanaṃ'; 'pañcamāsaṃ' and 'pañcamāsagghanaṃ' together are 'pañcamāsagghanaṃ'—this is a case of ekadesasarūpekasesa, in that term. And in 'māse vā' here, where it should be said 'māsa and its worth' as 'māsamāsagghanako,' 'māse' is used as an ekadesasarūpekasesa, and the elision of the latter term should be noted.

‘‘Pañcamāsagghane’’ti sāmaññena vuttepi porāṇakassa nīlakahāpaṇasseva catutthabhāgavasena pañcamāsaniyamo kātabbo. Tathā hi bhagavatā dutiyapārājikaṃ paññāpentena bhikkhūsu pabbajitaṃ purāṇavohārikamahāmattaṃ bhikkhuṃ ‘‘kittakena vatthunā rājā māgadho seniyo bimbisāro coraṃ gahetvā hanati vā bandhati vā pabbājeti vā’’ti pucchitvā tena ‘‘pādena vā pādārahena vā’’ti vutte teneva pamāṇena adinnaṃ ādiyantassa paññattaṃ. Aṭṭhakathāyañca –

Even when 'worth five māsakas' is stated generally, the determination of five māsakas should be made as a fourth part of the ancient blue kahāpaṇa. For thus, when the Blessed One was establishing the second pārājika, he asked a bhikkhu who had gone forth among the bhikkhus and was a former high minister versed in legal affairs: 'For how much property does King Seniya Bimbisāra of Magadha, having caught a thief, execute, or imprison, or banish him?' When that bhikkhu replied, 'For a pāda or something worth a pāda,' the offense for taking what is not given was established by that same measure. And in the Commentary—

‘‘Pañcamāsako pādoti pāḷiṃ ulliṅgitvā ‘tadā rājagahe vīsatimāsako kahāpaṇo hoti, tasmā [Pg.406] pañcamāsako pādo’. Etena lakkhaṇena sabbajanapadesu kahāpaṇassa catuttho bhāgo ‘pādo’ti veditabbo. So ca kho porāṇakassa nīlakahāpaṇassa vasena, na itaresaṃ dudradāmakādīnaṃ. Tena hi pādena atītā buddhāpi pārājikaṃ paññapesuṃ, anāgatāpi paññapessanti. Sabbabuddhānañhi pārājikavatthumhi vā pārājike vā nānattaṃ natthi, imāneva cattāri pārājikavatthūni, imāneva cattāri pārājikāni, ito ūnaṃ vā atirekaṃ vā natthi. Tasmā bhagavāpi dhaniyaṃ vigarahitvā pādeneva dutiyapārājikaṃ paññapento ‘yo pana bhikkhu adinnaṃ theyyasaṅkhāta’ntiādimāhā’’ti (pārā. aṭṭha. 1.88) vuttaṃ.

'Five māsakas make a pāda.' Having cited the Pāḷi, 'At that time in Rājagaha, a kahāpaṇa was twenty māsakas; therefore, five māsakas make a pāda. By this characteristic, in all regions, a fourth part of a kahāpaṇa should be understood as a “pāda.” And that refers to the ancient blue kahāpaṇa, not to others like the dudradāmaka, and so forth. Therefore, past Buddhas also established the pārājika offense with a pāda, and future Buddhas will also establish it. For all Buddhas, there is no difference in the ground for a pārājika or in the pārājika itself; just these four grounds for pārājika, just these four pārājikas; there is nothing less or more than this. Thus, the Blessed One, having rebuked Dhaniya, when establishing the second pārājika offense with a pāda, said, “Whatever bhikkhu should take what is not given, with the intention of theft...” and so forth,' (Pārā. aṭṭha. 1.88) is stated.

Sāratthadīpaniyañca –

And in the Sāratthadīpanī—

‘‘Catuttho bhāgo pādoti veditabboti imināva sabbajanapadesu kahāpaṇasseva vīsatimo bhāgomāsakoti idañca vuttameva hotīti daṭṭhabbaṃ. Porāṇasatthānurūpaṃ lakkhaṇasampannā uppāditā nīlakahāpaṇāti veditabbā. Dudradāmena uppādito dudradāmako. So kira nīlakahāpaṇassa tibhāgaṃ agghatī’ti vatvā ‘yasmiṃ padese nīlakahāpaṇā na santi, tatthāpi nīlakahāpaṇavaseneva paricchedo kātabbo. Kathaṃ? Nīlakahāpaṇānaṃ vaḷañjanaṭṭhāne ca avaḷañjanaṭṭhāne ca samānaagghavasena pavattamānaṃ bhaṇḍaṃ nīlakahāpaṇena samānagghaṃ gahetvā tassa catutthabhāgagghanakaṃ nīlakahāpaṇassa pādagghanakanti paricchinditvā vinicchayo kātabbo’’ti (sārattha. ṭī. 2.88) ayamatthova vutto.

'The fourth part should be understood as a pāda.' By this, it should be understood that in all regions, the twentieth part of a kahāpaṇa is a māsaka, and this too is stated. The nīlakahāpaṇa should be understood as having been produced in accordance with ancient treatises, endowed with the proper characteristics. The dudradāmaka was produced by Dudradāma. It is said that it was worth a third of a nīlakahāpaṇa. Having said this, it is stated: 'Even in places where nīlakahāpaṇas are not available, the assessment should still be made based on the nīlakahāpaṇa. How? Merchandise circulating at an equal price in places where nīlakahāpaṇas are accepted and in places where they are not accepted should be considered to be of equal value to a nīlakahāpaṇa, and having determined that one-fourth of its value is the value of the pāda of a nīlakahāpaṇa, a decision should be made.' This is the meaning as explained (in the Sāratthadīpanī-ṭīkā 2.88).

Ettha [Pg.407] kahāpaṇaṃ nāma karontā suvaṇṇenapi karonti rajatenapi tambenapi suvaṇṇarajatatambamissakenapi. Tesu kataraṃ kahāpaṇaṃ nīlakahāpaṇanti? Keci tāva ‘‘suvaṇṇakahāpaṇa’’nti. Keci ‘‘missakakahāpaṇa’’nti. Tattha ‘‘suvaṇṇakahāpaṇa’’nti vadantānaṃ ayamadhippāyo – pārājikavatthunā pādena sabbattha ekalakkhaṇena bhavitabbaṃ, kāladesaparibhogādivasena agghanānattaṃ pādasseva bhavitabbaṃ. Bhagavatā hi dhammikarājūhi hananabandhanapabbājanānurūpeneva adinnādāne pārājikaṃ paññattaṃ, na itarathā. Tasmā esā sabbadā sabbattha abyabhicārīti suvaṇṇamayassa kahāpaṇassa catutthena pādena bhavitabbanti.

Here, those who make what is called a kahāpaṇa make it of gold, or of silver, or of copper, or of a mixture of gold, silver, and copper. Among these, which kahāpaṇa is the nīlakahāpaṇa? Some say it is the 'gold kahāpaṇa,' while others say it is the 'mixed kahāpaṇa.' In this regard, those who say it is the 'gold kahāpaṇa' have this intention: the basis for a pārājika offense, by means of a pāda, must be uniform everywhere, with a single characteristic, and variations in value due to time, place, or use should apply only to the pāda itself. For the Blessed One prescribed the pārājika offense for taking what is not given, in accordance with the practices of righteous kings—such as execution, imprisonment, or banishment—and not otherwise. Therefore, since this is always and everywhere invariable, it must be the fourth part of a gold kahāpaṇa.

‘‘Missakakahāpaṇa’’nti vadantānaṃ pana ayamadhippāyo –

However, those who say 'mixed kahāpaṇa' have this intention—

Aṭṭhakathāyaṃ –

In the Commentary—

‘‘Tadā rājagahe vīsatimāsako kahāpaṇo hoti, tasmā pañcamāsako pādo. Etena lakkhaṇena sabbajanapadesu kahāpaṇassa catuttho bhāgo ‘pādo’ti veditabbo. So ca kho porāṇakassa nīlakahāpaṇassa vasena, na itaresaṃ dudradāmakādīna’’nti (pārā. aṭṭha. 1.88) –

'At that time in Rājagaha, a kahāpaṇa was twenty māsakas; therefore, five māsakas make a pāda. By this characteristic, in all regions, a fourth part of a kahāpaṇa should be understood as a “pāda.” And that refers to the ancient blue kahāpaṇa, not to others like the dudradāmaka, and so forth.' (Pārā. aṭṭha. 1.88).

Vuttattā, sāratthadīpaniyañca –

Because it is stated, and in the Sāratthadīpanī—

‘‘Porāṇasatthānurūpaṃ lakkhaṇasampannā uppāditā nīlakahāpaṇāti veditabbā’’ti (sārattha. ṭī. 2.88) –

'The nīlakahāpaṇa should be understood as having been produced in accordance with ancient treatises, endowed with the proper characteristics.' (Sārattha. ṭī. 2.88).

Vuttattā ca ‘‘vinayavinicchayaṃ patvā garuke ṭhātabba’’nti vacanato ca missakakahāpaṇoyeva nīlakahāpaṇo. Tattheva hi porāṇasatthavihitaṃ lakkhaṇaṃ dissati. Kathaṃ? Pañca [Pg.408] māsā suvaṇṇassa, tathā rajatassa, dasa māsā tambassāti ete vīsati māse missetvā bandhanatthāya vīhimattaṃ lohaṃ pakkhipitvā akkharāni ca hatthiādīnamaññatarañca rūpaṃ dassetvā kato niddosattā nīlakahāpaṇo nāma hotīti.

And because it is stated, and by the saying, 'Having reached the Vinayavinicchaya, one should stand firm on what is weighty,' the mixed kahāpaṇa is indeed the nīlakahāpaṇa. For there indeed the characteristic established by the ancient treatises is seen. How so? Five māsakas of gold, likewise of silver, and ten māsakas of copper—these twenty māsakas are mixed together. For the purpose of binding, a grain-sized amount of metal is added, and letters and an image of an elephant or another such figure are shown. Thus made, being free from defects, it is called the nīlakahāpaṇa.

Sikkhābhājanavinicchaye ca kesuci potthakesu ‘‘pādo nāma pañca māsā suvaṇṇassā’’ti purimapakkhavādīnaṃ matena pāṭho likhito. Kesuci potthakesu dutiyapakkhavādīnaṃ matena ‘‘pañca māsā hiraññassā’’ti pāṭho likhito. Sīhaḷabhāsāya porāṇakehi likhitāya sāmaṇerasikkhāya pana –

And in the Sikkhābhājanavinicchaya, in some books, the text is written according to the opinion of the earlier faction as: 'A pāda is five māsakas of gold.' In some books, the text is written according to the opinion of the second faction as: 'Five māsakas of silver.' However, in the ancient Sāmaṇerasikkhā written in the Sinhala language—

‘‘Porāṇakassa nīlakahāpaṇassāti vuttaaṭṭhakathāvacanassa, porāṇake ratanasuttābhidhānakasutte vuttakahāpaṇalakkhaṇassa ca anurūpato ‘suvaṇṇarajatatambāni missetvā uṭṭhāpetvā katakahāpaṇaṃ kahāpaṇaṃ nāmā’ti ca ‘sāmaṇerānamupasampannānañca adinnādānapārājikavatthumhi ko viseso’ti pucchaṃ katvā ‘sāmaṇerānaṃ dasikasuttenāpi pārājiko hoti, upasampannānaṃ pana suvaṇṇassa vīsativīhimattenā’’ti –

In accordance with the commentary's statement 'of the ancient nīlakahāpaṇa,' and with the characteristic of the kahāpaṇa stated in the ancient sutta called the Ratana Sutta, 'a kahāpaṇa is that which is made by mixing gold, silver, and copper and then producing it—this is called a kahāpaṇa.' And having asked the question, 'What is the difference regarding the ground for a pārājika offense of taking what is not given between novices and the fully ordained?' the answer was: 'For novices, even by the ten-sikkhā standard, it is a pārājika offense, but for the fully ordained, it requires twenty rice grains' weight of gold'—

Ca viseso dassito.

And a distinction is shown.

Taṃ pana suvaṇṇamāsakavasena aḍḍhatiyamāsakaṃ hoti, pañcamāsakena ca bhagavatā pārājikaṃ paññattaṃ. Tasmā tassa yathāvuttalakkhaṇassa kahāpaṇassa sabbadesesu alabbhamānattā sabbadesasādhāraṇena tassa missakakahāpaṇassa pañcamāsapādagghanakena suvaṇṇeneva pārājikavatthumhi niyamite sabbadesavāsīnaṃ upakārāya hotīti evaṃ suvaṇṇeneva pārājikavatthuparicchedo kato. Ayameva niyamo [Pg.409] sīhaḷācariyavādehi sāroti gahito. Tasmā sikkhāgarukehi sabbattha pesalehi vinayadharehi ayameva vinicchayo sārato paccetabbo. Honti cettha –

That, however, amounts to two and a half gold māsakas, and the Blessed One prescribed a pārājika offense for five māsakas. Therefore, since a kahāpaṇa with the aforementioned characteristics is unobtainable in all regions, for the benefit of the inhabitants of all regions, the ground for a pārājika offense is fixed by gold—which is common to all regions—at the value of a pāda of five māsakas of that mixed kahāpaṇa. Thus, the determination of the ground for a pārājika offense is made based on gold. This same rule is regarded as the essence by the tradition of the Sinhalese teachers. Therefore, those who are weighty in training, everywhere conscientious, and versed in the Vinaya should accept this very determination as essential. And here there are these verses:

‘‘Hemarajatatambehi, satthe niddiṭṭhalakkhaṇaṃ;

Ahāpetvā kato vīsa-māso nīlakahāpaṇo.

The nīlakahāpaṇa, worth twenty māsakas, is made with gold, silver, and copper, without omitting the characteristics indicated in the treatises.

Hemapādaṃ sajjhupādaṃ, tambapādadvayañhi so;

Missetvā rūpamappetvā, kātuṃ satthesu dassito.

It is indeed one pāda of gold, one pāda of silver, and two pādas of copper; it is shown in the treatises that it is to be made by mixing these and stamping it with a design.

‘Elā’ti vuccate doso, niddosattā tathīrito;

Tassa pādo suvaṇṇassa, vīsavīhagghano mato.

A defect is called 'elā'; because it is faultless, it is thus named. A pāda of its gold is considered to be worth twenty vīhas.

Yasmiṃ pana padese so, na vattati kahāpaṇo;

Vīsasovaṇṇavīhagghaṃ, tappādagghanti vediyaṃ.

But in whatever region that kahāpaṇa does not circulate, the value of its pāda is to be known as twenty gold vīhas.

Vīsasovaṇṇavīhagghaṃ, thenentā bhikkhavo tato;

Cavanti sāmaññaguṇā, iccāhu vinayaññuno’’ti.

Monks stealing from there something worth twenty gold vīhas fall away from the qualities of a recluse—thus say the experts in the Vinaya.

9. Opātanti āvāṭaṃ. Dukkhe jāteti yojanā.

9. ‘They fall into’ means a pit. The explanation is 'when suffering has arisen'.

10. Uttariṃ dhammanti ettha ‘‘uttarimanussadhamma’’nti vattabbe niruttinayena majjhapadalopaṃ, niggahītāgamañca katvā ‘‘uttariṃ dhamma’’nti vuttaṃ. Uttarimanussānaṃ jhāyīnañceva ariyānañca dhammaṃ uttarimanussadhammaṃ. Attupanāyikanti attani taṃ upaneti ‘‘mayi atthī’’ti samudācaranto, attānaṃ vā tattha upaneti ‘‘ahaṃ ettha sandissāmī’’ti samudācarantoti attupanāyiko, taṃ attupanāyikaṃ, evaṃ katvā vadantoti sambandho.

10. Regarding 'uttariṃ dhamma,' here, where 'uttarimanussadhamma' should be said, it is stated as 'uttariṃ dhamma' by means of elision of the middle term and the augment of a niggahīta, according to the rules of derivation. The dhamma of superhuman beings, namely of meditators and noble ones, is the uttarimanussadhamma. 'Attupanāyika' means one applies it to oneself, declaring, 'This exists in me,' or one brings oneself to that, declaring, 'I am evident here.' Thus, it is 'attupanāyika'; the connection is that one speaks in this way.

11. Pariyāyeti ‘‘yo te vihāre vasati, so bhikkhu arahā’’tiādinā (pari. 287) pariyāyabhaṇane. Ñāteti yaṃ [Pg.410] uddissa bhaṇati, tasmiṃ viññumhi manussajātike acirena ñāte. No ceti no ce jānāti.

11. 'Pariyāyeti' refers to speaking indirectly, as in 'The monk who lives in your dwelling is an arahant,' and so on (Pari. 287). 'Ñāteti' means when the discerning person of human birth to whom one speaks soon knows. 'No ce' means 'if one does not know'.

Iti uttare līnatthapakāsaniyā

Thus in the Uttaralīnatthapakāsanī.

Pārājikakathāvaṇṇanā niṭṭhitā.

The explanation of the Pārājika section is concluded.

13. Ceteti, upakkamati, muccati, evaṃ aṅgattaye puṇṇe garukaṃ vuttaṃ. Dvaṅge ceteti, upakkamati yadi na muccati, evaṃ aṅgadvaye thullaccayanti yojanā. Payogeti payojetvā upakkamituṃ aṅgajātāmasanaṃ, parassa āṇāpananti evarūpe sāhatthikāṇattikapayoge.

13. One intends, one attempts, one is released—thus, when these three factors are complete, a grave offense is spoken of. In the case of two factors—one intends, one attempts, but is not released—thus, with two factors, the explanation is 'a gross offense'. 'Payoge' refers to an effort involving one's own hand or an order, such as applying oneself to attempt the touching of the sexual organ, or ordering another.

14. Vuttanayeneva uparūpari pañhāpucchanaṃ ñātuṃ sakkāti taṃ avattukāmo āha ‘‘ito paṭṭhāyā’’tiādi. Mayampi yadettha pubbe avuttamanuttānatthañca, tadeva vaṇṇayissāma.

14. Since the repeated questioning can be understood in the manner already stated, not wishing to repeat that, he said, 'From here onwards,' and so on. We too will explain only what has not been stated before and what is unclear here.

15. Kāyenāti attano kāyena. Kāyanti itthiyā kāyaṃ. Esa nayo ‘‘kāyabaddha’’nti etthāpi.

15. 'Kāyena' means with one's own body. 'Kāyaṃ' means a woman's body. This same principle applies also in the case of 'kāyabaddha'.

16. Attano kāyena paṭibaddhena itthiyā kāyapaṭibaddhe phuṭṭhe tu dukkaṭanti yojanā.

16. The explanation is that if something attached to a woman's body is touched by something attached to one's own body, it is a dukkaṭa.

17. Tisso āpattiyo siyunti yojanā. Dvinnaṃ maggānanti vaccamaggapassāvamaggānaṃ.

17. The explanation is 'there may be three offenses'. 'Of the two paths' refers to the path of excrement and the path of urine.

18. Vaṇṇādibhaññeti vaṇṇādinā bhaṇane. Kāyapaṭibaddhe vaṇṇādinā bhaññe dukkaṭanti yojanā.

18. 'Vaṇṇādibhaññeti' means in speaking about qualities and the like. The explanation is that when one speaks about qualities and the like regarding what is connected to the body, it is a dukkaṭa.

19. Attakāmacariyāyāti attakāmapāricariyāya.

19. 'Attakāmacariyāya' means for the service of one's own desires.

20. Paṇḍakassa santikepi attakāmapāricariyāya vaṇṇaṃ vadato tassa bhikkhunoti yojanā. Tiracchānagatassāpi santiketi etthāpi eseva nayo.

20. The explanation concerns that bhikkhu who speaks in praise of the service of one's own desires, even in the presence of a eunuch. In the case of 'even in the presence of an animal,' this same method applies here too.

21. Itthipurisānamantare [Pg.411] sañcarittaṃ sañcaraṇabhāvaṃ samāpanne bhikkhumhi paṭiggaṇhanavīmaṃsāpaccāharaṇakattike sampanne tassa budho garukaṃ niddiseti yojanā.

21. The explanation is that when a monk has undertaken going between men and women, the state of going between, and is accomplished in receiving, investigating, and conveying messages back, a wise person points out a grave offense for him.

22. Dvaṅgasamāyogeti tīsvetesu dvinnaṃ aṅgānaṃ yathākathañci samāyoge. Aṅge sati panekasminti tiṇṇamekasmiṃ pana aṅge sati.

22. 'Dvaṅgasamāyoge' means in the combination of any two factors among these three, in any way whatsoever. 'Aṅge sati panekasmiṃ' means when one factor among the three is present.

24. Payogeti ‘‘adesitavatthukaṃ pamāṇātikkantaṃ kuṭiṃ, adesitavatthukaṃ mahallakavihārañca kāressāmī’’ti upakaraṇatthaṃ araññagamanato paṭṭhāya sabbapayoge. Ekapiṇḍe anāgateti sabbapariyantimaṃ piṇḍaṃ sandhāya vuttaṃ.

24. 'Payoge' refers to every effort, starting from going to the forest for materials with the thought, 'I will have a hut built that exceeds the size and is on an unindicated site, and a large monastery on an unindicated site.' 'Ekapiṇḍe anāgate' is stated with reference to the very last lump of food.

25. Idha yo bhikkhu amūlakena pārājikena dhammena anuddhaṃsetīti yojanā.

25. The explanation here is: a bhikkhu who disparages another with a baseless pārājika offense.

26. Okāsaṃ na ca kāretvāti ‘‘karotu me, āyasmā, okāsaṃ, ahaṃ te vattukāmo’’ti evaṃ tena bhikkhunā okāsaṃ akārāpetvā.

26. 'Okāsaṃ na ca kāretvā' means not having had an opportunity granted by that bhikkhu after requesting it thus: 'Venerable sir, please grant me an opportunity; I wish to speak to you.'

28. Aññabhāgiyeti aññabhāgiyapadena upalakkhitasikkhāpade. Evaṃ aññatrapi īdisesu ṭhānesu attho veditabbo.

28. 'Aññabhāgiye' means in the training rule characterized by the term 'aññabhāgiya'. In this way, the meaning should be understood in similar instances elsewhere.

29. ‘‘Samanubhāsanāya evā’’ti padacchedo. Na paṭinissajanti appaṭinissajanto.

29. 'Samanubhāsanāya eva' is the word division. 'Na paṭinissajanti' means not relinquishing.

30. Ñattiyā dukkaṭaṃ āpanno siyā, dvīhi kammavācāhi thullataṃ āpanno siyā, kammavācāya osāne garukaṃ āpanno siyāti yojanā. ‘‘Thullata’’nti idaṃ thullaccayāpattiupalakkhaṇavacanaṃ.

30. The explanation is that one may incur a dukkaṭa by the motion, one may incur a gross offense by two proclamations, and one may incur a grave offense at the conclusion of the proclamation. 'Thullata' here is a word indicating the thullaccaya offense.

31. Catūsu [Pg.412] yāvatatiyakesu paṭhame āpattiparicchedaṃ dassetvā itaresaṃ tiṇṇaṃ tenapi ekaparicchedattā tattha vuttanayameva tesu atidisanto āha ‘‘bhedānuvattake’’tiādi.

31. After showing the classification of offenses in the first of the four 'up to the third time' rules, since the remaining three also have a single classification, he extends the method stated there to them and says, 'those who follow the schism,' and so on.

Iti uttare līnatthapakāsaniyā

Thus in the Uttaralīnatthapakāsanī.

Saṅghādisesakathāvaṇṇanā niṭṭhitā.

The explanation of the Saṅghādisesa section is concluded.

32. Atirekacīvaranti anadhiṭṭhitaṃ, avikappitaṃ vikappanupagapamāṇaṃ cīvaraṃ laddhā dasāhaṃ atikkamanto ekameva nissaggiyaṃ pācittiyaṃ āpajjati. Ticīvarena ekarattimpi vinā vasanto ekameva nissaggiyaṃ pācittiyaṃ āpajjati. Idañca jātivasena ekattaṃ sandhāya vuttaṃ vatthugaṇanāya āpattīnaṃ paricchinditabbattā.

32. Regarding an extra robe: if, having obtained a robe that is undetermined, unshared, and of a size that is subject to sharing, one keeps it for more than ten days, one incurs only one offense of expiation with forfeiture. If one dwells for even a single night without the three robes, one incurs only one offense of expiation with forfeiture. And this is stated with reference to oneness by way of kind, because offenses are to be determined by counting the items.

33. Gahetvākālacīvaranti akālacīvaraṃ paṭiggahetvā. Māsanti satiyā paccāsāya nikkhipituṃ anuññātaṃ māsaṃ. Atikkamantoti satiyāpi paccāsāya vītikkamanto antomāse anadhiṭṭhahitvā, avikappetvā vā tiṃsadivasāni atikkamanto, cīvaruppādadivasaṃ aruṇaṃ ādiṃ katvā ekatiṃsamaṃ aruṇaṃ uṭṭhāpentoti attho. Ekaṃ nissaggiyaṃ āpattiṃ āpajjatīti udīritanti yojanā.

33. 'Having taken an out-of-season robe' means having received an out-of-season robe. 'A month' means the month one is permitted to keep it when there is an expectation. 'Exceeding' means going beyond, even when there is an expectation; without having determined or shared it within the month, one exceeds thirty days, meaning that, taking as the starting point the dawn of the day the robe arose, one lets the thirty-first dawn arise. The connection is: 'it is said that one incurs one offense of expiation with forfeiture'.

34. Aññātikāya bhikkhuniyā. Yaṃkiñci purāṇacīvaranti ekavārampi paribhuttaṃ saṅghāṭiādīnamaññataraṃ cīvaraṃ.

34. By an unrelated nun. 'Any old robe' means any one of the robes, such as the outer cloak and so on, that has been used even once.

35. Payogasminti ‘‘dhovā’’tiādike bhikkhuno āṇattikapayoge, evaṃ āṇattāya ca bhikkhuniyā uddhanādike sabbasmiṃ payoge ca. ‘‘Nissaggiyāva pācitti hotīti nissaggiyā pācitti ca hotīti yojanā.

35. In the effort: in the effort of the bhikkhu's command, such as 'wash!', and likewise in every effort of the nun who has been commanded, such as dyeing and so on. The connection for 'It is an offense of expiation with forfeiture' is that it is an offense of expiation with forfeiture.

36. Paṭigaṇhatoti [Pg.413] ettha ‘‘aññatra pārivattakā’’ti yojanā.

36. Here, for 'he receives,' the connection is 'except for exchange'.

38. Payogasminti viññāpanapayoge. Viññāpiteti viññāpitacīvare paṭiladdhe.

38. In the effort: in the effort of hinting. When it has been hinted at: when the robe that was hinted about has been obtained.

39. Bhikkhūti acchinnacīvaro vā naṭṭhacīvaro vā bhikkhu. Taduttarinti santaruttaraparamato uttariṃ.

39. 'A bhikkhu' means a bhikkhu whose robes have been stolen or whose robes have been lost. 'Further than that' means further than the limit of an inner and outer robe at most.

41. Payogeti vikappanāpajjanapayoge.

41. In the effort: in the effort of making a suggestion.

42. Duveti dukkaṭapācittiyavasena duve āpattiyo phuseti yojetabbaṃ.

42. 'Two': it should be connected that one commits two offenses, namely a dukkaṭa and a pācittiya.

44. Payogeti anuññātapayogato atirekābhinipphādanapayoge. Lābheti cīvarassa paṭilābhe.

44. In the effort: in the effort of producing an excess beyond the permitted effort. In the gain: in the acquisition of the robe.

Kathinavaggavaṇṇanā paṭhamā.

The first explanation of the Kathina Chapter.

45. Kosiyavaggassa ādīsu pañcasu sikkhāpadesu dve dve āpattiyoti yojanā. Payogeti karaṇakārāpanapayoge. Lābheti katvā vā kāretvā vā pariniṭṭhāpane.

45. The connection is that in the first five training rules of the Silk Chapter, there are two offenses each. In the effort: in the effort of doing or causing to be done. In the gain: in the completion by doing or causing to be done.

46. ‘‘Gahetvā eḷakalomānī’’ti padacchedo. Atikkamanti atikkamanto.

46. The word division is 'Having taken sheep's wool.' 'They exceed' means 'exceeding'.

47. Aññāyāti aññātikāya bhikkhuniyā. ‘‘Dhovāpeti eḷalomaka’’nti padacchedo. Eḷalomakanti eḷakalomāni. Niruttinayena ka-kārassa vipariyāyo. Payogeti dhovāpanapayoge.

47. 'By another' means by an unrelated nun. The word division is 'he has the sheep's wool washed.' 'Sheep's wool stuff' means sheep's wool. By way of etymology, there is an inversion of the 'ka' sound. In the effort: in the effort of having it washed.

48. Payogeti paṭiggaṇhanapayoge.

48. In the effort: in the effort of receiving.

49. Nānākāranti [Pg.414] nānappakāraṃ. Samāpajjanti samāpajjanto bhikkhu. Samāpanneti saṃvohāre samāpanne sati. Payogeti samāpajjanapayoge.

49. 'Of various forms' means of various kinds. 'He engages' means a bhikkhu engaging. 'When engaged': when the transaction has been completed. In the effort: in the effort of engaging.

50. Payogeti kayavikkayāpajjanapayoge. Tasmiṃ kateti tasmiṃ bhaṇḍe attano santakabhāvaṃ nīte.

50. In the effort: in the effort of engaging in buying and selling. When that is done: when that item has been brought into one's own possession.

Kosiyavaggavaṇṇanā dutiyā.

The second explanation of the Silk Chapter.

51. Atirekakanti anadhiṭṭhitaṃ, avikappitaṃ vā pattaṃ. Dasāhaṃ atikkamentassa tassa bhikkhuno ekāva nissaggiyāpatti hotīti yojanā.

51. 'Extra' means a bowl that is undetermined or unshared. The connection is that for a bhikkhu who keeps it for more than ten days, there is only one offense of expiation with forfeiture.

52-3. Natthi etassa pañca bandhanānīti apañcabandhano, tasmiṃ, ūnapañcabandhane patteti attho. Payogeti viññāpanapayoge. Tassa pattassa lābhe paṭilābhe.

52-3. 'Without five bindings' means it does not have five bindings; the meaning is 'in a bowl with less than five bindings.' In the effort: in the effort of hinting. In the gain: in the acquisition of that bowl.

54. Bhesajjanti sappiādikaṃ.

54. 'Medicine' means ghee and so on.

55. Payogeti pariyesanapayoge.

55. In the effort: in the effort of seeking.

56. Payogeti acchindanaacchindāpanapayoge. Haṭeti acchinditvā gahite.

56. In the effort: in the effort of taking away or causing to be taken away. When taken: when it has been seized after being taken away.

57. Dve panāpattiyo phuseti vāyāpanapayoge dukkaṭaṃ, vikappanupagapacchimacīvarapamāṇena vīte nissaggiyanti dve āpattiyo āpajjatīti attho.

57. But one commits two offenses: a dukkaṭa in the effort of weaving, and a nissaggiya when it is woven to the measure of the final robe that is subject to sharing; this is the meaning, that one incurs two offenses.

58-9. Yo pana bhikkhu appavārito aññātakasseva tantavāye samecca upasaṅkamitvā cīvare vikappaṃ āpajjanto hoti. Soti so bhikkhu. Dve āpattiyo āpajjati, na saṃsayoti yojanā. Payogeti vikappāpajjanapayoge.

58-9. But whatever bhikkhu, being uninvited, having approached an unrelated weaver and met with him, engages in making suggestions about a robe, that bhikkhu incurs two offenses, without a doubt—this is the connection. In the effort: in the effort of engaging in making suggestions.

60. Accekasaññitaṃ [Pg.415] cīvaraṃ paṭiggahetvāti yojanā. Kālanti cīvarakālaṃ.

60. The connection is: 'having received a robe designated as urgent.' 'The season' means the robe-season.

61. Tiṇṇamaññataraṃ vatthanti tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaraṃ. Ghareti antaraghare. Nidahitvāti nikkhipitvā. Tena cīvarena vinā chārattato adhikaṃ divasaṃ yassa āraññakassa vihārassa gocaragāme taṃ cīvaraṃ nikkhittaṃ, tamhā vihārā aññatra vasanto nissaggiyaṃ phuseti yojanā.

61. 'One cloth among three' means one robe among the three robes. 'In a house' means inside a house. 'Having deposited' means having laid aside. The connection is: if a forest-dwelling bhikkhu, having deposited that robe in the alms-resort village of the monastery, dwells elsewhere than that monastery for more than six nights without that robe, he commits a nissaggiya offense.

62. Saṅghikaṃ lābhaṃ pariṇataṃ jānaṃ jānanto.

62. 'Knowing that a gain belonging to the Sangha has been diverted' means knowing.

63. Payogeti pariṇāmanapayoge. Sabbatthāti pārājikādīsu sabbasikkhāpadesu. Appanāvāraparihānīti parivāre paṭhamaṃ vuttakatthapaññattivārassa parihāpanaṃ, idha avacananti attho, tassa vārassa parivāre sabbapaṭhamattā paṭhamaṃ vattabbabhāvepi tattha vattabbaṃ pacchā gaṇhitukāmena mayā taṃ ṭhapetvā paṭhamaṃ āpattidassanatthaṃ tadanantaro katāpattivāro paṭhamaṃ vuttoti adhippāyo.

63. In the effort: in the effort of diverting. 'Everywhere' means in all training rules, from the pārājika offenses onwards. 'Omission of the section on application' means the omission of the section on the meaning of terms, which was stated first in the Parivāra; here, the meaning is 'not mentioning it.' The intention is that although that section should be spoken first, being the very first in the Parivāra, I, wishing to take it up later, set it aside and first stated the section on offenses that immediately follows it, for the purpose of showing the offenses.

Pattavaggavaṇṇanā tatiyā.

The third explanation of the Bowl Chapter.

Iti uttare līnatthapakāsaniyā

Thus, in the Uttaralīnatthapakāsanī.

Tiṃsanissaggiyakathāvaṇṇanā niṭṭhitā.

The explanation of the thirty rules entailing relinquishment is concluded.

64. Manussuttaridhammeti uttarimanussadhamme. Abhūtasmiṃ uttarimanussadhamme samullapite parājayo pārājikāpatti.

64. "Manussuttaridhamme" means a superhuman state. When one speaks falsely about a superhuman state that is not real, that is a pārājika offense.

65. Amūlantimavatthunā amūlakena pārājikena dhammena bhikkhuṃ codanāya garu saṅghādiseso hotīti yojanā. Pariyāyavacaneti ‘‘yo te vihāre vasatī’’tiādinā (pari. 287) [Pg.416] pariyāyena kathane. Ñāteti yassa katheti, tasmiṃ vacanānantarameva ñāte.

65. The explanation is that by accusing a bhikkhu with an unfounded charge of a pārājika offense, a grave saṅghādisesa offense is incurred. "Pariyāyavacane" refers to speaking indirectly, such as with "The one who lives in your dwelling," and so forth (Parivāra 287). "Ñāte" means that it is known to the one to whom it is spoken immediately after the statement is made.

66. No ce pana vijānātīti atha taṃ pariyāyena vuttaṃ vacanānantarameva sace na jānāti. Samudāhaṭanti kathitaṃ.

66. "No ce pana vijānāti" means if, however, he does not understand immediately after the statement that was spoken indirectly. "Samudāhaṭaṃ" means spoken.

67. Omasato bhikkhussa duve āpattiyo vuttā. Upasampannaṃ omasato pācitti siyā. Itaraṃ anupasampannaṃ omasato dukkaṭaṃ siyāti yojanā.

67. Two offenses are stated for a bhikkhu who insults. The explanation is that insulting one who is fully ordained entails a pācittiya offense, and insulting one who is not fully ordained entails a dukkaṭa offense.

68. Pesuññaharaṇepi dve āpattiyo honti.

68. For malicious speech as well, two offenses are incurred.

69. Payogeti padaso dhammaṃ vācentassa vacanakiriyārambhato paṭṭhāya yāva padādīnaṃ parisamāpanaṃ, etthantare akkharuccāraṇapayoge dukkaṭaṃ. Padānaṃ parisamattiyaṃ pācittiyaṃ.

69. "Payoge" refers to the act of reciting the Dhamma word by word, from the commencement of the verbal act of speaking until the completion of the words and so forth; in the intervening time, a dukkaṭa offense for the effort of uttering a syllable. On the completion of the words, it is a pācittiya offense.

70. ‘‘Tirattā anupasampannasahaseyyāyā’’ti padacchedo. Anupasampannena sahaseyyā anupasampannasahaseyyā, tāya. Tirattā uttariṃ anupasampannasahaseyyāyāti yojanā. Payogeti sayanatthāya seyyāpaññāpanakāyāvajjanādipubbapayoge. Panneti kāyapasāraṇalakkhaṇena sayanena nipanne.

70. "Tirattā anupasampannasahaseyyāyā" is the phrase division. "Anupasampannasahaseyyā" means sharing a lodging with one who is not fully ordained. The explanation is "beyond three nights sharing a lodging with one who is not fully ordained." "Payoge" refers to the preliminary act such as attending to and directing someone to prepare the bedding for the purpose of a sleeping place. "Panne" means lying down with the characteristic of stretching out the body upon the bedding.

71. Yo pana bhikkhu ekarattiyaṃ mātugāmena sahaseyyaṃ kappeti. Dukkaṭādayoti ‘‘payoge dukkaṭaṃ, nipanne pācittiya’’nti yathāvuttadveāpattiyo āpajjatīti yojanā.

71. If, however, a bhikkhu arranges a single night's lodging with a woman. "Dukkaṭādayo" means that the explanation is: "in the act (of arranging), a dukkaṭa offense is incurred; and upon lying down, a pācittiya offense is incurred"—thus, two offenses are incurred, as previously stated.

72. Payogeti yathāvuttalakkhaṇapayoge.

72. "Payoge" refers to the act characterized as previously described.

73. Anupasampanneti [Pg.417] samīpatthe cetaṃ bhummaṃ. Anupasampannassa santike bhūtaṃ uttarimanussadhammaṃ yo sace ārocetīti yojanā. Dukkaṭādayoti yassa āroceti, so nappaṭivijānāti, dukkaṭaṃ, paṭivijānāti, pācittiyanti evaṃ dve āpattiyo tassa honti.

73. "Anupasampanne" here is in the sense of proximity. The explanation is: if one reveals a superhuman state that has come to be to someone not fully ordained. "Dukkaṭādayo" means that two offenses are incurred by him: if the person to whom it is revealed does not understand, it is a dukkaṭa offense; if they understand, it is a pācittiya offense.

74. Aññato aññassa upasampannassa duṭṭhullassa āpattiṃ anupasampanne anupasampannassa santike vadaṃ vadantoti yojanā. Payogeti ārambhato paṭṭhāya pubbapayoge dukkaṭaṃ āgacchati dukkaṭaṃ āpajjati. Ārocite pācitti siyāti yojanā.

74. The explanation is: speaking to one not fully ordained about a grave offense of another who is fully ordained. "Payoge" refers to the preliminary act from the beginning; a dukkaṭa offense is incurred. The explanation is that upon disclosure, it becomes a pācittiya offense.

75. Payogeti ‘‘akappiyapathaviṃ khaṇissāmī’’ti kudāla pariyesanādisabbapayogeti.

75. "Payoge" refers to all preliminary acts, such as searching for a shovel, with the intention: "I will dig unsuitable ground."

Musāvādavaggavaṇṇanā paṭhamā.

The first commentary on the Chapter on False Speech.

76. Pātentoti vikopento. Tassāti bhūtagāmassa. Pāteti vikopane.

76. "Pātento" means destroying. "Tassa" means of the plant life. "Pāteti" is in the sense of destroying.

77. Aññavādakavihesakānaṃ ekayoganiddiṭṭhattā tattha vuttanayeneva vihesake ca ñātuṃ sakkāti tattha visuṃ āpattibhedo na vutto.

77. Since those who prevaricate and those who cause distress are specified under a single application, the case of causing distress can be understood by the same method stated there; therefore, a separate classification of offenses is not stated for it.

78. Paranti aññaṃ saṅghena sammatasenāsanapaññāpakādikaṃ upasampannaṃ. Ujjhāpentoti tassa ayasaṃ uppādetukāmatāya bhikkhūhi avajānāpetuṃ ‘‘chandāya itthannāmo idaṃ nāma karotī’’tiādīni vatvā avaññāya olokāpento, lāmakato vā cintāpento. Payogeti ujjhāpanatthāya tassa avaṇṇabhaṇanādike pubbapayoge.

78. "Paraṃ" refers to another fully ordained bhikkhu, such as one appointed by the Saṅgha as a lodging assigner. "Ujjhāpento" means, with the intention of creating dishonor for that bhikkhu, causing the bhikkhus to despise him by saying things like, "So-and-so does this out of favoritism," and causing them to look upon him with contempt, or thinking poorly of him. "Payoge" refers to the preliminary act of speaking disparagingly of him, and so forth, for the purpose of complaining.

83. Saṅghike [Pg.418] vihāre pubbūpagataṃ bhikkhuṃ jānaṃ jānanto anupakhajja seyyaṃ kappeti, tassevaṃ seyyaṃ kappayatoti yojanā. Payogedukkaṭādayoti ettha aluttasamāso. Ādi-saddena seyyākappane pācittiyaṃ saṅgaṇhāti.

83. In a monastery belonging to the Saṅgha, knowingly encroaching upon a bhikkhu who arrived earlier and arranging a sleeping place, the explanation is: "arranging that sleeping place for him." "Payoge dukkaṭādayo" is an unelided compound here. The word "etc." includes the pācittiya offense for arranging a sleeping place.

84. Payogeti ‘‘nikkaḍḍhatha ima’’ntiādike āṇattike vā ‘‘yāhi yāhī’’tiādike vācasike vā hatthena tassa aṅgaparāmasanādivasena kate kāyike vā nikkaḍḍhanapayoge. Sesanti pācittiyaṃ.

84. "Payoge" refers to the act of pushing away, whether by command like "Remove this!" and so forth, or verbally with words like "Go away, go away!" and so forth, or physically by touching his body with the hand, and so forth. "Sesaṃ" means a pācittiya offense.

85. ‘‘Vehāsakuṭiyā uparī’’ti padacchedo. Āhaccapādaketi ettha ‘‘mañce vā pīṭhe vā’’ti seso. Sīdanti nisīdanto. Dukkaṭādayoti payoge dukkaṭaṃ, nipajjāya pācittiyanti imā āpattiyo phuseti attho.

85. "Vehāsakuṭiyā upari" is the phrase division. "Āhaccapādake" here implies the remainder: "on a couch or a stool." "Sīdati" means sitting down. "Dukkaṭādayo" means that the meaning is: one incurs these offenses, namely, a dukkaṭa offense in the act (of effort), and a pācittiya offense if lying down.

86. Assa pajjassa paṭhamapādaṃ dasakkharapādakaṃ chandovicitiyaṃ vuttagāthā, ‘‘gāthāchando atītadvaya’’nti iminā chandovicitilakkhaṇena gāthāchandattā adhiṭṭhitvā dvattipariyāyeti ettha akkharadvayaṃ adhikaṃ vuttanti daṭṭhabbaṃ. Payogeti adhiṭṭhānapayoge. Adhiṭṭhiteti dvattipariyāyānaṃ upari adhiṭṭhāne kate.

86. The first line of this verse is a ten-syllable line, a verse mentioned in the Chandoviciti. Since it is established as a gāthā meter by the rule from the Chandoviciti, 'the gāthā meter has two in excess,' it should be understood that in 'dvattipariyāye' two extra syllables are mentioned. "Payoge" refers to the act of determination. "Adhiṭṭhite" means when a determination is made beyond the thirty-two applications.

87. Payogeti siñcanasiñcāpanapayoge. Sitteti siñcanakiriyapariyosāne.

87. "Payoge" refers to the act of watering or causing to water. "Sitte" means at the conclusion of the act of watering.

Bhūtagāmavaggavaṇṇanā dutiyā.

The second commentary on the Chapter on Plant Life.

88. Dukkaṭaṃ phuseti yojanā. Ovadite pācitti siyāti yojanā.

88. It incurs a dukkaṭa offense—this is the explanation. If admonished, a pācittiya offense may occur—this is the explanation.

89. Vibhāgoyeva [Pg.419] vibhāgatā.

89. "Division itself is divisibility."

90. Aññātikāya bhikkhuniyā aññatra pārivattakā cīvaraṃ dento bhikkhu duve āpattiyo phuseti yojanā. Payogeti dānapayoge.

90. A monk who gives a robe to an unrelated bhikkhuni, except for exchange, incurs two offenses—this is the explanation. 'Payoga' means the act of giving.

93. ‘‘Nāvaṃ eka’’nti padacchedo. Payogeti abhiruhaṇapayoge. Dukkaṭādayoti ādi-saddena abhiruḷhe pācittiyaṃ saṅgaṇhāti.

93. 'Nāvaṃ ekaṃ' is the word division. 'Payoga' means the act of boarding. 'Dukkaṭādayo'—the word 'etc.' includes the pācittiya offense when one has boarded.

94. ‘‘Duvidhaṃ āpatti’’nti padacchedo.

94. "Twofold offense" is the word division.

96. Bhikkhuniyā saddhiṃ raho nisajjaṃ kappento bhikkhu payogedukkaṭādayo dvepi āpattiyo phuseti yojanā.

96. A monk who sits in private with a bhikkhuni incurs two offenses, including a dukkaṭa for the attempt, etc.—this is the explanation.

Ovādavaggavaṇṇanā tatiyā.

The commentary on the third chapter, 'On Exhortation'.

97. Taduttarinti tato bhuñjituṃ anuññātaekadivasato uttariṃ dutiyadivasato paṭṭhāya. Anantarassa vaggassāti ovādavaggassa. Navamenāti bhikkhuniyā paripācitapiṇḍapātasikkhāpadena.

97. 'Taduttariṃ' means beyond that, that is, beyond the one day permitted for eating, starting from the second day. 'Of the immediately following chapter' means of the Chapter on Exhortation. 'By the ninth' means by the training rule concerning almsfood prepared for a nun.

99. Dvattipatteti dvattipattapūre. Taduttarinti dvattipattapūrato uttariṃ. Payogeti paṭiggahaṇapayoge.

99. 'Two or three bowls' means two or three bowlfuls. 'Taduttariṃ' means beyond two or three bowlfuls. 'In the act' means in the act of receiving.

101. Abhihaṭṭhunti abhiharitvā.

101. 'To bring forward' means having brought forward.

102. Tassāti abhiharantassa. Piṭaketi vinayapiṭake.

102. 'Of him' means of the one who brings it forward. 'In the Piṭaka' means in the Vinaya Piṭaka.

103. Dasamepīti ettha ‘‘dasame apī’’ti padacchedo.

103. 'Dasamepi'—here, the word division is 'dasame api'.

Bhojanavaggavaṇṇanā catutthā.

The commentary on the fourth chapter, 'On Food'.

104. Acelakādinoti [Pg.420] ādi-saddena ‘‘paribbājakassa vā paribbājikāya vā’’ti (pāci. 270) vutte saṅgaṇhāti. Bhojanādikanti ādi-saddena khādanīyaṃ saṅgaṇhāti. Payogeti sahatthā dānapayoge.

104. 'Of a naked ascetic, etc.'—by the word 'etc.' it includes what is stated as 'for a male wanderer or for a female wanderer' (Pāc. 270). 'Food, etc.'—by the word 'etc.' it includes chewable food. 'In the act' means in the act of giving with one's own hand.

105. Dāpetvā vā adāpetvā vā kiñci āmisaṃ. Payogeti uyyojanapayoge. Tasminti tasmiṃ bhikkhumhi. Uyyojite pācitti siyāti yojanā.

105. Whether having caused some material thing to be given or not. 'In the act' means in the act of sending away. 'Regarding that one' means regarding that monk. The connection is that when he is sent away, a pācittiya offense is incurred.

109. Ummārātikkameti indakhīlātikkame.

109. 'In transgressing the threshold' means in transgressing the door-post.

110. Taduttarinti tato paricchinnarattipariyantato vā paricchinnabhesajjapariyantato vā uttariṃ.

110. 'Taduttariṃ' means beyond that, either beyond the limit of the defined night period or beyond the limit of the defined medicinal period.

111. Uyyuttaṃ dassanatthāya gacchanto dve āpattiyo phuseti yojanā.

111. The connection is: one who goes to see a deployed army commits two offenses.

Acelakavaggavaṇṇanā pañcamā.

The commentary on the fifth chapter, 'On Naked Ascetics'.

114. Mereyyanti merayaṃ. Niruttinayena a-kārassa e-kāro, ya-kārassa ca dvittaṃ. Meraya-saddapariyāyo vā mereyya-saddo. Munīti bhikkhu.

114. 'Mereyyaṃ' means meraya liquor. According to the rules of etymology, the letter 'a' becomes 'e,' and the letter 'ya' is doubled. Alternatively, the word 'mereyya' is a synonym for the word 'meraya.' 'Muni' means a monk.

115. ‘‘Bhikkhu aṅgulipatodenā’’ti padacchedo. Payogeti hāsāpanapayoge. Tassāti hāsāpentassa.

115. The word division is 'bhikkhu aṅgulipatodena'. 'In the act' means in the act of causing laughter. 'Of him' means of the one who causes laughter.

116. Gopphakā heṭṭhā udake dukkaṭaṃ. Gopphakato upari uparigopphakaṃ, udakaṃ, tasmiṃ, gopphakato adhikappamāṇe udaketi attho.

116. Below the ankle in water, there is a dukkaṭa offense. 'Above the ankle' means water above the ankle; that is, in water of a measure greater than the ankle—this is the meaning.

117. Anādariyanti [Pg.421] puggalānādariyaṃ, dhammānādariyaṃ vā. Payogeti anādariyavasena pavatte kāyapayoge vā vacīpayoge vā. Kate anādariye.

117. 'Disrespect' means disrespect towards a person or disrespect towards the Dhamma. 'In the act' means in a bodily act or a verbal act that proceeds from disrespect. 'When disrespect has been shown'.

118. Payogeti bhiṃsāpanapayoge.

118. 'In the act' means in the act of frightening.

119. Jotinti aggiṃ. Samādahitvānāti jāletvā. ‘‘Visibbento’’ti iminā phalūpacārena kāraṇaṃ vuttaṃ. Visibbanakiriyā hi samādahanakiriyāya phalanti visibbanakiriyāvohārena samādahanakiriyāva. Tasmā visibbentoti ettha samādahantoti attho. Payogeti samādahanasamādahāpanapayoge. Visīviteti vuttanayena samādahiteti attho.

119. 'Jotiṃ' means fire. 'Samādahitvāna' means having kindled. By 'scattering,' the cause is stated through a metaphor of the effect. For the act of scattering is the result of the act of kindling; thus, by the term 'act of scattering,' the act of kindling itself is meant. Therefore, 'scattering' here means 'kindling.' 'In the act' means in the act of kindling or causing to be kindled. 'Visīvite' means 'having kindled,' in the way that has been explained.

120. Payogeti cuṇṇamattikābhisaṅkharaṇādisabbapayoge. Itaranti pācittiyaṃ.

120. 'In the act' means in all acts such as preparing powders, clay, and so on. 'The other' means a pācittiya offense.

121. Tiṇṇaṃ dubbaṇṇakaraṇānanti kaṃsanīlapattanīlakaddamasaṅkhātānaṃ tiṇṇaṃ dubbaṇṇakaraṇānaṃ. Ekaṃ aññataraṃ anādiya adatvā. Cīvaranti navacīvaraṃ.

121. 'Of the three things that cause discoloration' means of the three things that cause discoloration known as bronze-blue, leaf-blue, and blue-mud. 'Without taking or giving any one of them'. 'Robe' means a new robe.

122. Natthi etassa uddhāranti anuddhāro, taṃ anuddhāranti vattabbe gāthābandhavasena rassattaṃ, akatapaccuddhāranti attho.

122. 'There is no removal of this' means non-removal. When 'anuddhāraṃ' should be said, it is shortened due to the constraints of the verse; the meaning is 'not having made a revocation'.

123. Apanidhentoti apanetvā nidhento nikkhipento. Pattādikanti ādi-saddena cīvaranisīdanasūcigharakāyabandhanānaṃ gahaṇaṃ. Payogeti apanidhānapayoge. Tasmiṃ pattādike pañcavidhe parikkhāre. Apanihite sesā pācittiyāpatti siyāti yojanā.

123. 'Hiding' means taking away, putting down, or depositing. 'Bowl, etc.'—by the word 'etc.' the taking of a robe, sitting cloth, needle case, and waistband is included. 'In the act' means in the act of hiding. 'Regarding those five kinds of requisites beginning with the bowl'. The connection is: when it has been hidden, the remaining offense would be a pācittiya.

Surāpānavaggavaṇṇanā chaṭṭhā.

The commentary on the sixth chapter, 'On Intoxicants'.

124. Tapodhanoti [Pg.422] pātimokkhasaṃvarasīlasaṅkhātaṃ tapodhanamassāti tapodhano, bhikkhu.

124. 'Tapodhano' means one who possesses the wealth of asceticism, namely, the restraint of the Pātimokkha and virtuous conduct; thus, a monk is called 'Tapodhano'.

125. Tasmiṃ opāte.

125. In that pitfall.

126. Manussaviggaho manussasarīro. Tiracchānagato nāgo vā supaṇṇo vā. Tassa opātakhaṇakassa.

126. 'Of human form' means having a human body. 'An animal' means a nāga or a supaṇṇa. 'Of that one' means of the one who digs the pitfall.

127. Paṭubuddhināti sabbesu ñeyyadhammesu nipunañāṇena bhagavatā.

127. 'By the one with sharp intelligence' means by the Blessed One, with his skillful knowledge regarding all knowable phenomena.

128. Payogeti paribhogatthāya gahaṇādike payoge. Tassāti bhikkhussa.

128. 'In the act' means in acts such as taking for the purpose of consumption. 'Of him' means of the monk.

129. Ukkoṭentoti uccālento yathāṭhāne ṭhātuṃ adento. Payogeti ukkoṭanapayoge. Ukkoṭite pācittiyaṃ siyāti yojanā.

129. 'Reopening an issue' means shaking it, not allowing it to stand in its proper place. 'In the act' means in the act of reopening an issue. The connection is: when the issue has been reopened, a pācittiya offense is incurred.

130. Duṭṭhullaṃ vajjakanti saṅghādisesādike. Ekaṃ pācittiyaṃ āpattiṃ āpajjati iti dīpitanti yojanā.

130. 'A grave offense' refers to offenses such as Saṅghādisesa. It is shown that he incurs one pācittiya offense; this is the explanation.

131. Payogeti gaṇapariyesanādipayoge. Dukkaṭaṃ patto siyā dukkaṭāpattiṃ āpanno bhaveyyāti attho. Sesāti pācittiyāpatti upasampādite siyā. Gāthābandhavasena upasaggalopo.

131. 'In the effort' refers to actions such as searching for a group. 'Dukkaṭaṃ patto siyā' means he may incur a dukkaṭa offense, that is, he may become subject to a dukkaṭa offense; this is the meaning. 'The remaining' means that a pācittiya offense may occur when one is fully ordained. The elision of the prefix is due to the meter of the verse.

132-3. Jānaṃ theyyasatthena saha saṃvidhāya maggaṃ paṭipajjato ca tatheva mātugāmena saha saṃvidhāya maggaṃ paṭipajjato cāti yojanā. Payogeti saṃvidhāya gantuṃ paṭipucchādikaraṇapayoge. Paṭipanneti maggapaṭipanne. Anantaranti addhayojanagāmantarātikkamanānantaraṃ.

132-133. 'Knowingly traveling after conspiring with a caravan of thieves, and similarly, traveling after conspiring with a woman'—this is the explanation. 'In the effort' means in the act of arranging to go, such as questioning, etc. 'When embarked' means embarked on the path. 'Immediately after' means immediately after crossing half a yojana's distance to another village.

134. Ñattiyā osāne dukkaṭaṃ phuseti yojanā.

134. At the conclusion of the motion, a dukkaṭa offense is incurred; this is the explanation.

135. Akatānudhammenāti [Pg.423] anudhammo vuccati āpattiyā adassane vā appaṭikamme vā pāpikāya diṭṭhiyā appaṭinissagge vā dhammena vinayena satthusāsanena ukkhittakassa anulomavattaṃ disvā katvā osāraṇā, so osāraṇasaṅkhāto anudhammo yassa na kato, ayaṃ akatānudhammo nāma, tādisena bhikkhunā saddhinti attho. Sambhuñjantoti āmisasambhogaṃ karonto bhikkhu. Payogeti bhuñjituṃ āmisapaṭiggahaṇādipayoge. Bhutteti sambhutte, ubhayasambhoge, tadaññatare vā kateti attho.

135. “Without having performed the proper procedure” (akatānudhammena) means that the proper procedure (anudhammo) refers to the reinstatement (osāraṇā) of one who has been suspended (ukkhittakassa) in accordance with the Dhamma, the Vinaya, and the Teacher’s instruction (dhammena vinayena satthusāsanena), having seen and acted in conformity with the practice (anulomavattaṃ disvā katvā), either for not acknowledging an offense (āpattiyā adassane vā), or for not making amends (appaṭikamme vā), or for not relinquishing a wrong view (pāpikāya diṭṭhiyā appaṭinissagge vā). That proper procedure, called reinstatement (osāraṇasaṅkhāto anudhammo), for whom it has not been done (yassa na kato), this one is called “without having performed the proper procedure” (ayaṃ akatānudhammo nāma). The meaning is “with such a monk” (tādisena bhikkhunā saddhiṃ). “Sharing” (sambhuñjanto) means a monk partaking of material goods (āmisasambhogaṃ karonto). “In the effort” (payoge) refers to the effort of accepting material goods with the intention of consuming them (bhuñjituṃ āmisapaṭiggahaṇādipayoge). “Having consumed” (bhutte) means having partaken together (sambhutte), either in both kinds of sharing (ubhayasambhoge), or in one of them (tadaññatare vā). This is the meaning.

136. Upalāpentoti pattacīvarauddesaparipucchanādivasena saṅgaṇhanto. Payogeti upalāpanapayoge.

136. “Coaxing” (upalāpento) means winning over by way of asking about bowls and robes, and giving instructions (pattacīvarauddesaparipucchanādivasena saṅgaṇhanto). “In the effort” (payoge) refers to the effort of coaxing (upalāpanapayoge).

Sappāṇakavaggavaṇṇanā sattamā.

The explanation of the Sappāṇaka Chapter is the seventh.

137. Sahadhammikanti karaṇatthe upayogavacanaṃ, pañcahi sahadhammikehi sikkhitabbattā, tesaṃ vā santakattā ‘‘sahadhammika’’nti laddhanāmena buddhapaññattena sikkhāpadena vuccamānassāti attho. Bhaṇatoti ‘‘bhikkhussā’’ti iminā samānādhikaraṇaṃ.

137. “Sahadhammika” (sahadhammikaṃ) is a term used in the instrumental sense (karaṇatthe upayogavacanaṃ). Because one should train by means of the five co-Dhamma principles (pañcahi sahadhammikehi sikkhitabbattā), or because it belongs to them (tesaṃ vā santakattā), it is called “sahadhammika”. The meaning is that it refers to the training rule laid down by the Buddha (buddhapaññattena sikkhāpadena) that bears this name (laddhanāmena). “Says” (bhaṇato) is in apposition with “of a monk” (bhikkhussā).

138. Vivaṇṇentoti ‘‘kiṃ panimehi khuddānukhuddakehi sikkhāpadehi uddiṭṭhehī’’tiādinā garahanto. Payogeti ‘‘kiṃ imehī’’tiādinā garahaṇavasena pavatte vacīpayoge. Vivaṇṇite garahite.

138. “Disparaging” (vivaṇṇento) means criticizing (garahanto) with such words as, “What is the use of these minor and trivial training rules that have been recited?” (kiṃ panimehi khuddānukhuddakehi sikkhāpadehi uddiṭṭhehīti). “In the effort” (payoge) refers to the verbal effort (vacīpayoge) that occurs by way of criticism (garahaṇavasena), such as saying, “What is the use of these?” (kiṃ imehīti). “When disparaged” (vivaṇṇite) means when criticized (garahite).

139. Mohentoti ‘‘idāneva kho ahaṃ, āvuso, jānāmī’’tiādinā attano ajānanattena āpannabhāvaṃ dīpetvā bhikkhuṃ mohento, vañcentoti attho. Moheti mohāropanakamme. Aropite kate.

139. “Deluding” (mohento) means deluding a monk (bhikkhuṃ mohento) by showing that he incurred an offense through his own ignorance (attano ajānanattena āpannabhāvaṃ dīpetvā) with such words as, “Just now, friend, I know” (idāneva kho ahaṃ, āvuso, jānāmīti). The meaning is that he deceives (vañcentoti attho). “He deludes” (moheti) means in the act of inducing delusion (mohāropanakamme). “When induced” (āropite) means when done (kate).

140. Bhikkhussa [Pg.424] kupito pahāraṃ dento phuseti yojanā. Payogeti daṇḍādānādipayoge.

140. Being angry and striking a monk, one incurs an offense (phuseti); this is the explanation (yojanā). “In the effort” (payoge) refers to the effort involved in taking up a stick and so on (daṇḍādānādipayoge).

141. Payogeti uggiraṇapayoge. Uggiriteti uccārite.

141. “In the effort” (payoge) refers to the effort of uttering (uggiraṇapayoge). “When uttered” (uggirite) means when spoken aloud (uccārite).

142. Amūlenevāti diṭṭhādimūlavirahiteneva. Yogeti okāsakārāpanādipayoge. Uddhaṃsiteti codite.

142. “Without basis” (amūleneva) means entirely devoid of a basis such as having seen (diṭṭhādimūlavirahiteneva). “In the effort” (yoge) refers to the effort of causing an opportunity to be made (okāsakārāpanādipayoge), and so on. “When accused” (uddhaṃsite) means when admonished (codite).

143. Kukkuccaṃ janayantoti ‘‘ūnavīsativasso tvaṃ maññe upasampanno’’tiādinā kukkuccaṃ upadahanto. Yogeti kukkuccuppādanapayoge. Uppāditeti kukkucce uppādite.

143. “Producing remorse” (kukkuccaṃ janayanto) means causing remorse to arise (kukkuccaṃ upadahanto) by saying, “I think you were ordained before the age of twenty” (ūnavīsativasso tvaṃ maññe upasampanno), and so on. “In the effort” (yoge) refers to the effort of producing remorse (kukkuccuppādanapayoge). “When produced” (uppādite) means when remorse has been produced (kukkucce uppādite).

144. ‘‘Tiṭṭhanto upassuti’’nti padacchedo. Sutiyā samīpaṃ upassuti, savanūpacāreti attho.

144. “Standing, he listens in” (tiṭṭhanto upassuti) is the word division (padacchedo). “Upassuti” means near the hearing (sutiyā samīpaṃ); the meaning is approaching the range of hearing (savanūpacāreti attho).

145. Dhammikānaṃ tu kammānanti dhammena vinayena satthusāsanena katānaṃ apalokanādīnaṃ catunnaṃ kammānaṃ. Tato punāti chandadānato pacchā. Khīyanadhammanti attano adhippetabhāvavibhāvanamantanaṃ. Dve phuse dukkaṭādayoti khīyanadhammāpajjanapayoge dukkaṭaṃ, khīyanadhamme āpanne pācittiyanti evaṃ dukkaṭādayo dve āpattiyo āpajjeyyāti attho.

145. “Of lawful acts” (dhammikānaṃ tu kammānaṃ) refers to the four types of acts (catunnaṃ kammānaṃ), such as proclamation (apalokanādīnaṃ), performed according to the Dhamma, the Vinaya, and the Teacher’s instruction (dhammena vinayena satthusāsanena katānaṃ). “Then again” (tato puna) means afterwards, from the giving of consent (chandadānato pacchā). “An act that causes displeasure” (khīyanadhammaṃ) refers to expressing or making known one’s desired intention (attano adhippetabhāvavibhāvanamantanaṃ). “He incurs two, beginning with a dukkaṭa” (dve phuse dukkaṭādayo) means that in the effort to undertake an act that causes displeasure (khīyanadhammāpajjanapayoge), there is a dukkaṭa offense; and when an act that causes displeasure has been undertaken (khīyanadhamme āpanne), there is a pācittiya offense. Thus, he would incur these two offenses, beginning with a dukkaṭa (āpajjeyyāti); this is the meaning (attho).

146. Saṅghe saṅghamajjhe. Vinicchayeti vatthuto otiṇṇavinicchaye. Niṭṭhaṃ agateti vatthumhi avinicchite, ñattiṃ ṭhapetvā kammavācāya vā apariyositāya.

146. “In the Sangha” (saṅghe) means in the midst of the Sangha (saṅghamajjhe). “In the decision of a matter” (vinicchaye) means regarding a matter that has been thoroughly investigated and decided (vatthuto otiṇṇavinicchaye). “Not yet concluded” (niṭṭhaṃ agate) means regarding a matter that is not yet decided (vatthumhi avinicchite), or where the motion has been proposed but the formal act has not been completed (ñattiṃ ṭhapetvā kammavācāya vā apariyositāya).

148. Samaggena saṅghenāti samānasaṃvāsakena samānasīmāyaṃ ṭhitena saṅghena.

148. “By a united Sangha” (samaggena saṅghena) means by a Sangha dwelling in communion (samānasaṃvāsakena), established within the same boundary (samānasīmāyaṃ ṭhitena).

Sahadhammikavaggavaṇṇanā aṭṭhamā.

The explanation of the Sahadhammika Chapter is the eighth.

150. Avidito [Pg.425] hutvāti rañño aviditāgamano hutvā.

150. “Having become unknown” (avidito hutvā) means having arrived without the king knowing (rañño aviditāgamano hutvā).

152. Ratananti muttādidasavidhaṃ ratanaṃ. Payogeti ratanaggahaṇapayoge.

152. “Jewel” (ratanaṃ) refers to the ten kinds of jewels (dasavidhaṃ ratanaṃ), such as pearls (muttādi). “In the effort” (payoge) refers to the effort of acquiring a jewel (ratanaggahaṇapayoge).

153. Vikāleti majjhantikātikkamato paṭṭhāya aruṇe.

153. “At the wrong time” (vikāle) means from the passing of midday until dawn (majjhantikātikkamato paṭṭhāya yāva aruṇuggamanā).

155. Aṭṭhidantavisāṇābhinibbattanti aṭṭhidantavisāṇamayaṃ. Payogeti kārāpanapayoge.

155. “Produced from bone, ivory, and horn” (aṭṭhidantavisāṇābhinibbattaṃ) means made of bone, ivory, and horn (aṭṭhidantavisāṇamayaṃ). “In the effort” (payoge) refers to the effort of causing it to be made (kārāpanapayoge).

156. Tasmiṃ mañcādimhi kārāpite sesā pācittiyāpatti siyāti yojanā.

156. When such a bed or chair is caused to be made (tasmiṃ mañcādimhi kārāpite), the final pācittiya offense would be incurred (sesā pācittiyāpatti siyā); this is the explanation (yojanā).

Ratanavaggavaṇṇanā navamā.

The explanation of the Jewel Chapter is the ninth.

Iti uttare līnatthapakāsaniyā

Thus in the Uttaralīnatthapakāsanī.

Pācittiyakathāvaṇṇanā niṭṭhitā.

The explanation of the Pācittiya section is concluded.

159. Catūsu pāṭidesanīyesupi avisesena ādiccabandhunā buddhena dvidhā āpatti niddiṭṭhāti yojanā.

159. In the four Pāṭidesanīya rules (catūsu pāṭidesanīyesupi), the Buddha, the Kinsman of the Sun (ādiccabandhunā buddhena), has declared a twofold offense (dvidhā āpatti niddiṭṭhā) without distinction (avisesena); this is the explanation (yojanā).

160. Sabbatthāti sabbesu catūsu.

160. “In all” (sabbattha) means in all four (sabbesu catūsu).

Pāṭidesanīyakathāvaṇṇanā.

The explanation of the Pāṭidesanīya section.

161. Sekhiyakathā uttānatthāyeva.

161. The meaning of the Sekhiya section is straightforward.

Sekhiyakathāvaṇṇanā.

The explanation of the Sekhiya section.

162. Parivāre paṭhamaṃ dassitasoḷasavārappabhede mahāvibhaṅge ‘‘paṭhamaṃ pārājikaṃ kattha paññatta’’ntiādippabhedo (pari. 1) katthapaññattivāro[Pg.426], ‘‘methunaṃ dhammaṃ paṭisevanto kati āpattiyo āpajjatī’’tiādippabhedo (pari. 157) katāpattivāro, ‘‘methunaṃ dhammaṃ paṭisevantassa āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajantī’’tiādippabhedo (pari. 182) vipattivāro, ‘‘methunaṃ dhammaṃ paṭisevantassa āpattiyo sattannaṃ āpattikkhandhānaṃ katihi āpattikkhandhehi saṅgahitā’’tiādippabhedo (pari. 182) saṅgahavāro, ‘‘methunaṃ dhammaṃ paṭisevantassa āpattiyo channaṃ āpattisamuṭṭhānānaṃ katihi samuṭṭhānehi samuṭṭhahantī’’tiādippabhedo (pari. 184) samuṭṭhānavāro, ‘‘methunaṃ dhammaṃ paṭisevantassa āpattiyo catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇa’’ntiādippabhedo (pari. 185) adhikaraṇavāro, ‘‘methunaṃ dhammaṃ paṭisevantassa āpattiyo sattannaṃ samathānaṃ katihi samathehi sammantī’’tiādippabhedo (pari. 186) samathavāro, tadanantaro imehi sattahi vārehi misso aṭṭhamo samuccayavāroti imesu aṭṭhasu vāresu ādibhūte katthapaññattināmadheyye appanāvāre saṅgahetabbānaṃ nidānādisattarasalakkhaṇānaṃ ubhayavibhaṅgasādhāraṇato upari vakkhamānattā taṃ vāraṃ ṭhapetvā tadanantaraṃ asādhāraṇaṃ katāpattivāraṃ sekhiyāvasānaṃ pāḷikkamānurūpaṃ dassetvā tadanantarā vipattivārādayo cha vārā ubhayavibhaṅgasādhāraṇato vakkhamānāti katvā tepi ṭhapetvā ime paccayasaddena ayojetvā dassitā aṭṭheva vārā, puna ‘‘methunaṃ dhammaṃ paṭisevanapaccayā pārājikaṃ kattha paññatta’’ntiādinā (pari. 188) paccaya-saddaṃ yojetvā dassitā apare aṭṭha vārā yojitāti tatthāpi dutiyaṃ katāpattipaccayavāraṃ iminā katāpattivārena ekaparicchedaṃ katvā dassetumāha ‘‘paññattā’’tiādi. Paṭisevanapaccayāti paṭisevanahetunā.

162. In the Parivāra, first, in the Mahāvibhaṅga, which is divided into sixteen sections, there is the section on where the rules were laid down, such as “Where was the first pārājika rule laid down?”; the section on the committing of offenses, such as “How many offenses does one who engages in sexual intercourse commit?”; the section on the downfalls, such as “How many downfalls among the four downfalls apply to the offenses of one who engages in sexual intercourse?”; the section on inclusion, such as “Under how many categories of offenses are the offenses of one who engages in sexual intercourse included among the seven categories of offenses?”; the section on origins, such as “Through how many origins do the offenses of one who engages in sexual intercourse arise among the six origins of offenses?”; the section on legal issues, such as “Under which of the four legal issues do the offenses of one who engages in sexual intercourse fall?”; the section on settlements, such as “Through how many settlements are the offenses of one who engages in sexual intercourse settled among the seven settlements?”; and immediately following these seven sections is the eighth, the combined section on summaries. Among these eight sections, the initial section, named the section on the place of promulgation, which includes the seventeen characteristics beginning with the introduction that are common to both Vibhaṅgas, is to be explained later, so that section is set aside. Following that, the section on the committing of offenses, which is not common, is shown up to the end of the Sekhiya rules in accordance with the Pāli text. After that, the next six sections—from the section on downfalls onward—are common to both Vibhaṅgas and are to be explained, so they too are set aside. These eight sections are shown without being connected by the word “condition”. Then, by adding the word “condition”, another eight sections are shown as connected, as in “By the condition of engaging in sexual intercourse, where was the pārājika rule laid down?” Here too, in order to show the second section, on the condition of committing offenses, as a single chapter together with this section on the committing of offenses, it is said, “laid down”, and so on. “By the condition of engaging” means by the cause of engaging.

163. Allokāsappavesaneti [Pg.427] jīvamānasarīre tiṇṇaṃ maggānaṃ aññatarasmiṃ magge allokāsappavesane. Mate akkhāyite vā pi-saddena yebhuyyaakkhāyite pavesane pavesananimittaṃ methunaṃ dhammaṃ paṭisevanto bhikkhu pārājikaṃ phuseti sambandho.

163. ‘Entry into an open orifice’ means entry into an open orifice in one of the three paths of a living body. The connection is that a bhikkhu who engages in sexual intercourse on account of entry incurs a pārājika offense, in the case of entry into an orifice that is eaten away in a dead person, or is mostly eaten away, as implied by the word ‘also’.

164. Tathā yebhuyyakkhāyite, upaḍḍhakkhāyite ca methunaṃ dhammaṃ paṭisevanto bhikkhu thullaccayaṃ phuseti yojanā. Vaṭṭakate mukhe dukkaṭaṃ vuttanti sambandho. Jatumaṭṭhaketi bhikkhuniyā jatumaṭṭhake dinne pācitti vuttāti sambandho.

164. Similarly, the construction is that a monk who engages in sexual intercourse when an orifice is mostly eaten away or half eaten away incurs a grave offense. The connection is that a dukkaṭa offense is stated for a mouth made round. The connection is that a pācittiya offense is stated when a lacquered box is given to a bhikkhunī.

166. Avassutassāti kāyasaṃsaggarāgena tintassa. Posassāti gahaṇakiriyāsambandhe sāmivacanaṃ. Bhikkhuniyāti attasambandhe sāmivacanaṃ. ‘‘Attano’’ti seso. Avassutena posena attano adhakkhakādigahaṇaṃ sādiyantiyā tathā avassutāya bhikkhuniyā pārājikanti yojanā.

166. ‘Of one who is lustful’ means of one who is stained with the lust of bodily contact. ‘Of a man’ is a genitive term in connection with the act of grasping. ‘Of a bhikkhunī’ is a genitive term in connection with oneself. ‘Of oneself’ is the remainder. The construction is: it is a pārājika offense for a bhikkhunī who, being lustful, consents to a lustful man grasping her own body from below the collarbone downwards.

167. Kāyenāti attano kāyena. Kāyanti mātugāmassa kāyaṃ. Phusatoti kāyasaṃsaggarāgena phusato. Kāyena kāyabaddhanti etthāpi eseva nayo.

167. ‘With the body’ means with one’s own body. ‘The body’ means the body of a woman. ‘Of one who touches’ means of one who touches with the lust of bodily contact. Regarding ‘bound by the body,’ here too the same method applies.

168. Kāyena paṭibaddhenāti attano kāyapaṭibaddhena. Paṭibaddhanti itthiyā kāyapaṭibaddhaṃ phusantassa dukkaṭaṃ. Tassa bhikkhussa.

168. ‘By that which is bound to the body’ means by that which is bound to one’s own body. Regarding ‘bound’: for that bhikkhu who touches something bound to a woman’s body, it is a dukkaṭa offense.

‘‘Mahāvibhaṅgasaṅgaho niṭṭhito’’ti kasmā vuttaṃ, nanu soḷasavārasaṅgahe mahāvibhaṅge katāpattivāroyevettha vutto, na itare vārāti? Saccaṃ, avayave pana samudāyopacārena vuttaṃ. Sādhāraṇāsādhāraṇānaṃ mahāvibhaṅge [Pg.428] gatānaṃ sabbāpattipabhedānaṃ dassanopacārabhūto katāpattivāro dassitoti taṃdassanena appadhānā itarepi vārā upacārato dassitā hontīti ca tathā vuttanti veditabbaṃ.

“The summary of the Great Analysis is concluded”—why is this said? Surely, in the sixteen-section summary of the Mahāvibhaṅga, only the section on the committing of offenses is stated here, not the other sections? It is true, but it is spoken figuratively by treating a part as the whole. The section on the committing of offenses, which serves as a figurative indication of all the categories of offenses—both common and uncommon—included in the Mahāvibhaṅga, is shown. And it should be understood that it is spoken in this way because by showing that, the other, non-principal sections are also shown figuratively.

Iti uttare līnatthapakāsaniyā

Thus in the Uttaralīnatthapakāsanī.

Mahāvibhaṅgasaṅgahavaṇṇanā niṭṭhitā.

The explanation of the summary of the Great Analysis is concluded.

Bhikkhunivibhaṅgo

The Analysis of the Bhikkhunīs' Rules

170. Vinayassa vinicchaye bhikkhūnaṃ pāṭavatthāyāti bhikkhunīnaṃ pāṭavassāpi tadadhīnattā padhānadassanavasena vuttaṃ. Atha vā dassanaliṅgantarasādhāraṇatte icchite pulliṅgena, napuṃsakaliṅgena vā niddeso saddasatthānuyogatoti ‘‘bhikkhūna’’nti pulliṅgena vuttaṃ.

170. The analysis of the Vinaya is for the proficiency of the bhikkhus; this is stated by way of showing the principal group, since the proficiency of the bhikkhunīs is also dependent on that. Alternatively, when it is desired that a statement be common to other genders, the designation is made in the masculine or neuter gender in accordance with grammatical rules; thus, ‘of the bhikkhus’ is stated in the masculine gender.

171. Nandantī sādiyantī.

171. She delights and consents.

172. Tisso āpattiyo phuseti yojanā. Jāṇussa uddhaṃ, akkhakassa adho gahaṇaṃ sādiyantiyā tassā pārājikanti yojanā.

172. The construction is that she incurs three offenses. The construction is that for her, if she consents to the grasping from above the knee and below the collarbone, it is a pārājika offense.

173. Kāyapaṭibaddhe vā gahaṇaṃ sādiyantiyā dukkaṭaṃ.

173. Or, for one who consents to the grasping of something connected with the body, there is an offense of wrong-doing.

174. Vajjanti aññissā bhikkhuniyā pārājikāpattiṃ.

174. She accuses another bhikkhunī of a pārājika offense.

176. Taṃ laddhinti ukkhittassa yaṃ laddhiṃ attano rocesi, taṃ laddhiṃ na nissajjantīti yojanā.

176. The construction for ‘that view’ is: not relinquishing the view one has approved for oneself, which is the view of a bhikkhu who has been suspended.

178. ‘‘Idha āgacchā’’ti padacchedo. ‘‘Vuttā āgacchatī’’ti padacchedo.

178. The word division is: ‘Come here.’ The word division is: ‘Having been told, she comes.’

179. Hatthapāsappavesaneti [Pg.429] hatthapāsūpagamane. ‘‘Hatthagatappavesane’’ti vā pāṭho, soyeva attho.

179. ‘Entering within arm’s reach’ means approaching within arm’s reach. Alternatively, the reading is ‘entering into the hand’s reach,’ and it has the same meaning.

Iti uttare līnatthapakāsaniyā bhikkhunivibhaṅge

Thus in the Uttaralīnatthapakāsanī, in the Analysis of the Bhikkhunīs' Rules.

Pārājikakathāvaṇṇanā niṭṭhitā.

The explanation of the Pārājika section is concluded.

180. Ekassāti attano attano aṭṭakārassa vā. Ārocaneti vattabbassa vohārikānaṃ nivedane.

180. ‘Of one’ means of oneself or of one who has business. ‘Informing’ means reporting what is to be said to the legal experts.

181. Dutiyārocaneti dutiyassa, dutiyaṃ evaṃ ārocane.

181. ‘In the second informing’ means for the second person, or in informing thus a second time.

182. Dvīhīti dvīhi kammavācāhi. Kammavācosāneti kammavācāosāne.

182. ‘By two’ means by two formal acts. ‘At the conclusion of the formal act’ means at the end of the formal act.

183. Parikkhepe atikkanteti attano gāmato gantvā itaraṃ gāmaṃ pavisantiyā paṭhamena pādena tassa gāmassa parikkhepe atikkante, paṭhamapāde parikkhepaṃ atikkametvā antogāmasaṅkhepaṃ gateti attho.

183. ‘When the boundary is crossed’ means that when a bhikkhunī goes from her own village and enters another village, the boundary of that village is crossed by her first foot. The meaning is that the first foot, having crossed the boundary, has entered the inner area of the village.

184. Dutiyenāti gāmaparikkhepato bahi ṭhitena dutiyapādena. Atikkanteti tasmiṃ gāmaparikkhepe atikkante, tasmiṃ pāde antogāmaṃ pavesiteti attho. Sesaṃ uttānatthameva.

184. ‘By the second’ means with the second foot, which was standing outside the village boundary. ‘When crossed’ means: when that village boundary is crossed, that foot has been made to enter the inner village; this is the meaning. The rest is clear in meaning.

Iti uttare līnatthapakāsaniyā bhikkhunivibhaṅge

Thus in the Uttaralīnatthapakāsanī, in the Analysis of the Bhikkhunīs' Rules.

Saṅghādisesakathāvaṇṇanā niṭṭhitā.

The explanation of the Saṅghādisesa section is concluded.

193. Iha bhikkhunī pattasannicayaṃ karontī hoti, sā ekaṃ nissaggiyaṃ pācittiyaṃyeva phuseti yojanā.

193. Here, a bhikkhunī is making a collection of bowls; the construction is that she incurs only one nissaggiya pācittiya offense.

194. Akālacīvaraṃ kālacīvaraṃ katvā bhājāpentiyāti yojanā. Payogeti bhājanapayoge.

194. The explanation is: for one who has an out-of-season robe distributed, having treated it as a season-robe. 'In the effort' means in the effort of distribution.

195. Chinneti [Pg.430] acchinne.

195. 'Chinne' means in what is not cut.

196. Tato paranti tato paṭhamato aññaṃ.

196. 'Tato paraṃ' means other than that first one.

Iti uttare līnatthapakāsaniyā bhikkhunivibhaṅge

Thus, in the Uttara Līnatthapakāsanī, in the Bhikkhunivibhaṅga.

Nissaggiyakathāvaṇṇanā niṭṭhitā.

The explanation of the Nissaggiya section is concluded.

199. Lasuṇaṃ khādati ce, dve āpattiyo phuṭāti yojanā.

199. The explanation is that if one eats garlic, two offenses are incurred.

200. Payogeti saṃhārāpanapayoge. Saṃhaṭeti attanā saṃhaṭe, parena saṃharāpite ca āpatti pācitti hoti.

200. 'In the effort' means in the effort of causing it to be collected. 'When collected' means whether collected by oneself or caused to be collected by another, there is an offense entailing expiation.

201. Kateti talaghāte kate.

201. 'Kate' means when a striking of the palm has been done.

202. Jatunā maṭṭhakanti jatunā kataṃ maṭṭhadaṇḍakaṃ. ‘‘Dukkaṭaṃ ādinne’’ti padacchedo.

202. 'Jatunā maṭṭhakaṃ' means a smooth stick made of lacquer. The word division is: 'A wrong-doing if taken.'

204. Bhuñjamānassa bhikkhussa hatthapāseti yojanā. Hitvā hatthapāsaṃ.

204. The explanation is: 'While a bhikkhu is eating, within arm's reach.' 'Having abandoned arm's reach.'

205. Viññāpetvāti antamaso mātarampi yācitvā. Ajjhohāre pācittiṃ dīpayeti yojanā.

205. 'Viññāpetvā' means having requested, even having asked one's mother. The explanation shows the offense entailing expiation concerning partaking of food.

206. Uccārādinti ādi-saddena vighāsasaṅkāramuttānaṃ gahaṇaṃ.

206. 'Excrement, etc.' means that by the word 'etcetera,' food scraps, rubbish, and urine are included.

Lasuṇavaggavaṇṇanā paṭhamā.

The First Explanation of the Garlic Section.

209. Idha imasmiṃ rattandhakāravagge. Paṭhame, dutiye, tatiye, catutthepi vinicchayo lasuṇavaggassa chaṭṭhena sikkhāpadena tulyo sadisoti yojanā.

209. Here, in this Section on Darkness at Night. The explanation is that the analysis in the first, second, third, and fourth cases is similar and comparable to the sixth training rule of the Garlic Section.

210. Āsaneti [Pg.431] pallaṅke tassokāsabhūte. Sāmike anāpucchāti tasmiṃ kule yaṃ kiñci viññumanussaṃ anāpucchā.

210. 'Āsane' means on a couch, in a suitable place for it. 'Sāmike anāpucchā' means without asking any intelligent person in that family.

211. Anovassanti bhittiyā bahi nibbakosabbhantaraṃ. Dutiyātikkameti dutiyena pādena nibbakosassa udakapātaṭṭhānātikkame.

211. 'Anovassaṃ' means outside the wall, within the area under the eaves. 'Dutiyātikkame' means in stepping with the second foot beyond the place where water falls from the eaves.

212. Nisīditeti nisinne.

212. 'Nisīdite' means when one is seated.

213. Payogeti ujjhāpanapayoge.

213. 'Payoge' means in the effort of disparaging.

214. Nirayādinā attānaṃ vā paraṃ vā abhisappentī sapathaṃ karontī dve phuseti yojanā. Abhisappiteti abhisapite.

214. The explanation is that by 'hell' and so on, cursing oneself or another, making an oath, she incurs two offenses. 'Abhisappite' means when one has cursed.

215. Vadhitvāti hatthādīhi paharitvā. ‘‘Karoti eka’’nti padacchedo.

215. 'Vadhitvā' means having hit with hands, etc. The word division is: 'Karoti ekaṃ.'

Rattandhakāravaggavaṇṇanā dutiyā.

The Second Explanation of the Section on Darkness at Night.

216. Naggāti anivatthā vā apārutā vā. Payogeti cuṇṇamattikāabhisaṅkharaṇādipayoge.

216. 'Naked' means either without a lower garment or without an upper garment. 'In the effort' means in the effort of applying powder, clay, and so forth.

217. Pamāṇātikkantanti ‘‘dīghasocatasso vidatthiyo sugatavidatthiyā, tiriyaṃ dve vidatthiyo’’ti (pāci. 888) vuttapamāṇamatikkantaṃ. Payogeti kārāpanapayoge.

217. 'Exceeding the measure' means exceeding the stated measure: 'Four spans long by the Sugata span, and two spans wide' (Pāc. 888). 'In the effort' means in the effort of causing it to be made.

218. Visibbetvāti dussibbitaṃ puna sibbanatthāya visibbetvā.

218. 'Having unsewn' means having unsewn what was badly sewn in order to sew it again.

219. Pañca ahāni pañcāhaṃ, pañcāhameva pañcāhikaṃ. Saṅghāṭīnaṃ cāro saṅghāṭicāro, paribhogavasena vā otāpanavasena [Pg.432] vā saṅghaṭitaṭṭhena ‘‘saṅghāṭī’’ti laddhanāmānaṃ ‘‘ticīvaraṃ, udakasāṭikā, saṃkaccikā’’ti imesaṃ pañcannaṃ cīvarānaṃ parivattanaṃ. Atikkameti bhikkhunī atikkameyya. Assā pana ekāva pācitti paridīpitāti yojanā.

219. 'Five days' (`pañcāhaṃ`) is a period of five days; 'for five days' (`pañcāhikaṃ`) is for exactly five days. 'Rotation of robes' (`saṅghāṭicāro`) is the rotation of the `saṅghāṭī`s. It is the alternating use of these five robes—the triple robe, the bathing cloth, and the breast-band—which are called `saṅghāṭī` because they are joined together, whether for wearing or for airing. 'Exceeds' means a bhikkhunī might exceed. But for her, only one offense entailing expiation is explained; this is the connection.

220. Saṅkamanīyanti saṅkametabbaṃ. Aññissā santakaṃ anāpucchā gahitaṃ puna dātabbaṃ pañcannaṃ aññataraṃ.

220. 'To be transferred' means what should be transferred. It refers to one of five things belonging to another, taken without asking, that must be returned.

221. Gaṇacīvaralābhassāti bhikkhunisaṅghena labhitabbacīvarassa. Antarāyaṃ karotīti yathā te dātukāmā na denti, evaṃ parakkamati.

221. 'Of the gain of a group robe' means of a robe to be obtained by the community of bhikkhunīs. 'Creates an obstacle' means she strives in such a way that those who wish to give do not give.

222. Dhammikanti samaggena saṅghena sannipatitvā kariyamānaṃ. Paṭibāhantīti paṭisedhentī. Paṭibāhite paṭisedhite.

222. 'Lawful' means being done by a harmonious Saṅgha, having assembled. 'Obstructing' means preventing. 'When obstructed' means when prevented.

223. Agārikādinoti ādi-saddena ‘‘paribbājakassa vā paribbājikāya vā’’ti (pārā. 917) vutte saṅgaṇhāti. Samaṇacīvaranti kappakataṃ nivāsanapārupanupagaṃ. Payogeti dānapayoge.

223. 'For a householder, etc.' means that by the word 'etcetera,' what is stated as 'for a male wandering ascetic or for a female wandering ascetic' (Pārā. 917) is included. 'An ascetic's robe' means one that has been made allowable and is suitable for an under-robe and an outer-robe. 'In the effort' means in the effort of giving.

224. Cīvare dubbalāsāyāti dubbalacīvarapaccāsāya ‘‘sace sakkoma, dassāmā’’ti ettakamattaṃ sutvā uppāditāya āsāyāti attho. Kālanti cīvarakālasamayaṃ. Samatikkameti bhikkhunīhi kālacīvare bhājiyamāne ‘‘āgametha, ayye, atthi saṅghassa cīvarapaccāsā’’ti vatvā taṃ cīvaravibhaṅgaṃ samatikkameyya.

224. 'With a weak expectation for a robe' means with an expectation that has arisen from hearing just this much: 'If we are able, we will give.' 'The time' means the time or season for robes. 'Transgresses' means that while the season-robes are being distributed by the bhikkhunīs, she might bypass that robe distribution by saying, 'Wait, venerable ladies, the Saṅgha has an expectation of robes.'

225. Dhammikaṃ kathinuddhāranti samaggena saṅghena kariyamānaṃ kathinassa antarubbhāraṃ. Paṭibāhantiyāti nivārentiyā.

225. "A lawful withdrawal of the Kathina" (dhammikaṃ kathinuddhāraṃ) refers to the removal of the Kathina performed by a united Saṅgha. "Preventing" (paṭibāhantiyā) means warding off.

Nhānavaggavaṇṇanā tatiyā.

The third explanation of the Bathing Chapter.

226. Tuvaṭṭeyyunti [Pg.433] nipajjeyyuṃ. Itaraṃ pācittiyaṃ.

226. "They should lie down" (tuvaṭṭeyyuṃ) means they should lie down. The rest is a pācittiya offense.

227. Payogeti bhikkhuniyā aphāsukakaraṇapayoge kariyamāne.

227. "Effort" (payoge) refers to an action being undertaken that causes discomfort to a bhikkhunī.

228. Dukkhitanti gilānaṃ. Nupaṭṭhāpentiyā vāpīti tassā upaṭṭhānaṃ parehi akārāpentiyā, sayaṃ vā akarontiyā.

228. "Suffering" (dukkhitaṃ) means being sick. "Not attending to her" (nupaṭṭhāpentiyā vāpi) means either not causing others to attend to her, or not doing so herself.

229. Upassayaṃ datvāti kavāṭabandhaṃ attano puggalikavihāraṃ datvā. Kaḍḍhiteti nikkaḍḍhite.

229. "Having given a dwelling" (upassayaṃ datvā) means having given a private dwelling with a door-bolt. "When she is dragged away" (kaḍḍhite) means when she is pulled out.

230. Saṃsaṭṭhāti gahapatinā vā gahapatiputtena vā saṃsaṭṭhavihārī bhikkhunī saṅghena saṃsaṭṭhavihārato nivattiyamānā. Ñattiyā dukkaṭaṃ phuseti samanubhāsanakammañattiyā dukkaṭaṃ āpajjeyya.

230. "Associating" (saṃsaṭṭhā) means a bhikkhunī who lives in association with a householder or a householder's son, being made to desist from that associated living by the Saṅgha. "She incurs a dukkaṭa offense with the announcement" (ñattiyā dukkaṭaṃ phuseti) means she incurs a dukkaṭa with the announcement of the act of formal admonition.

231. Antoraṭṭheti yassa vijite viharati, tassa raṭṭhe. Paṭipannāyāti cārikaṃ kappentiyā. Sesakanti pācittiyaṃ.

231. "Within the kingdom" (antoraṭṭhe) means in the territory under whose authority she resides. "Traveling" (paṭipannāya) means undertaking a journey. The rest is a pācittiya offense.

Tuvaṭṭavaggavaṇṇanā catutthā.

The fourth explanation of the Tuvaṭṭa Chapter.

233. Rājāgārādikanti ādi-saddena cittāgārādīnaṃ gahaṇaṃ.

233. "The king's residence, etc." (rājāgārādikaṃ): by the word "etc." is meant the inclusion of picture galleries and the like.

235. Payogeti kappāsavicāraṇaṃ ādiṃ katvā sabbapayoge. Ujjavujjavaneti yattakaṃ hatthena añchitaṃ hoti, tasmiṃ takkamhi veṭhite.

235. "Effort" (payoge) refers to all actions, beginning with examining cotton. "Stretching and pulling" (ujjavujjavane) refers to the winding on the spindle of as much as has been drawn out by hand.

237. Payogeti agārikassa vā paribbājakassa vā paribbājikāya vā sahatthā khādanīyādīnaṃ dānapayoge.

237. "Effort" (payoge) refers to the effort of giving, with one's own hand, edibles and so forth to a householder, a male wanderer, or a female wanderer.

238. ‘‘Samaṃ āpattipabhedato’’ti padacchedo.

238. "Equal in the variety of offenses" (samaṃ āpattipabhedato): this is the division of the phrase.

239. Tiracchānagataṃ [Pg.434] vijjanti yaṃ kiñci bāhirakaṃ anatthasaṃhitaṃ parūpaghātakaraṃ hatthisikkhādisippaṃ. Paṭhantiyāti sikkhantiyā. Payogeti durupasaṅkamanādipayoge. Pade padeti padādivasena pariyāpuṇantiyā pade pade akkharapadānaṃ vasena.

239. "Worldly knowledge" (tiracchānagataṃ vijjaṃ) means any external skill that is unbeneficial and causes harm to others, such as the art of training elephants. "Learning" (paṭhantiya) means studying. "Effort" (payoge) refers to the effort in making a difficult approach, and so on. "Word by word" (pade pade) means mastering verse by verse, by means of letters and words.

240. Navame ‘‘pariyāpuṇātī’’ti padaṃ, dasame ‘‘vācetī’’ti padanti evaṃ padamattameva ubhinnaṃ visesakaṃ bhedakaṃ.

240. In the ninth, the word is "pariyāpuṇāti"; in the tenth, the word is "vāceti." Thus, only the word itself is the distinguisher and differentiator of the two.

Cittāgāravaggavaṇṇanā pañcamā.

The fifth explanation of the Picture Gallery Chapter.

241. Tamārāmanti yattha bhikkhū rukkhamūlepi vasanti, taṃ sabhikkhukaṃ padesaṃ.

241. "That park" (tamārāmaṃ) means a region inhabited by bhikkhus, any place where they dwell, even at the foot of a tree.

243. Akkosatīti dasannaṃ akkosavatthūnaṃ aññatarena sammukhā vā parammukhā vā akkosati. Paribhāsatīti bhayadassanena tajjeti. ‘‘Pācitti akkosite’’ti padacchedo.

243. "He abuses" (akkosati) means he abuses with one or another of the ten grounds for abuse, either in person or in one's absence. "He reviles" (paribhāsati) means he threatens by showing danger. "'Pācitti akkosite' is the division of the phrase."

244. Caṇḍikabhāvenāti kodhena. Gaṇanti bhikkhunisaṅghaṃ. Paribhāsatīti ‘‘bālā etā’’tiādīhi vacanehi akkosati. Payogeti paribhāsanapayoge. Paribhaṭṭheti akkosite. Itaraṃ pācittiyaṃ.

244. "Due to anger" (caṇḍikabhāvena) means due to rage. "Group" (gaṇaṃ) means the community of bhikkhunīs. "She reviles" (paribhāsati) means she abuses with words like, "These are fools," and so forth. "Effort" (payoge) refers to the effort of reviling. "When she has reviled" (paribhaṭṭhe) means when she has abused. The rest is a pācittiya offense.

245. Nimantitāti gaṇabhojane vuttanayena nimantitā. Pavāritāti pavāraṇasikkhāpade vuttanayena vāritā. Khādanaṃ bhojanampi vāti yāgupūvakhajjakaṃ, yāvakālikaṃ mūlakhādanīyādikhādanīyaṃ, odanādibhojanampi vā yā bhikkhunī bhuñjantī hoti, sā pana dveyeva āpattiyo phuseti yojanā.

245. "Invited" (nimantitā) means invited in the manner described in the rule on group meals. "Having refused" (pavāritā) means having refused further food in the manner described in the training rule on invitation. "Solid food or soft food" (khādanaṃ bhojanampi vā): whether it is gruel, cakes, and hard food; or edibles permissible for a limited time, such as root-edibles and so forth; or a meal of cooked rice and so on, which a bhikkhunī is consuming, she nevertheless incurs only two offenses. This is the connection.

247. Maccharāyantīti maccharaṃ karontī, attano paccayadāyakakulassa aññehi sādhāraṇabhāvaṃ asahantīti attho[Pg.435]. Payogeti tadanurūpe kāyavacīpayoge. Macchariteti maccharavasena katapayoge nipphanne.

247. "Being stingy" (maccharāyantī) means acting stingily, unable to tolerate others sharing in the support given by her own donor family—this is the meaning. "Effort" (payoge) refers to bodily or verbal effort in accordance with that. "When one has been stingy" (maccharite) means when the effort made due to stinginess has been completed.

248. Abhikkhuke panāvāseti yato bhikkhunupassayato addhayojanabbhantare ovādadāyakā bhikkhū na vasanti, maggo vā akhemo hoti, na sakkā anantarāyena gantuṃ, evarūpe āvāse. Pubbakiccesūti ‘‘vassaṃ vasissāmī’’ti senāsanapaññāpanapānīyaupaṭṭhāpanādipubbakicce pana kariyamāne dukkaṭaṃ bhaveti yojanā.

248. "In a residence without bhikkhus" (abhikkhuke panāvāse) refers to a residence where, within half a yojana from the bhikkhunī's dwelling, there are no bhikkhus who give instruction, or the path is unsafe, making it impossible to travel without danger. "In the case of prior duties" (pubbakiccesu) means that when preparatory tasks are being done—such as arranging lodging with the intention, "I will spend the rains here," or providing drinking water, and so on—a dukkaṭa offense occurs; this is the connection.

249. Vassaṃvutthāti purimaṃ vā pacchimaṃ vā temāsaṃ vutthā. Ubhatosaṅgheti bhikkhunisaṅghe, bhikkhusaṅghe ca. Tīhipi ṭhānehīti ‘‘diṭṭhena vā’’tiādinā vuttehi tīhi kāraṇehi.

249. "Having dwelt during the rains" (vassaṃvutthā) means having dwelt for the three-month period, whether the earlier or the later. "In both Saṅghas" (ubhatosaṅghe) refers to the bhikkhunī Saṅgha and the bhikkhu Saṅgha. "By three grounds" (tīhipi ṭhānehi) refers to the three reasons stated, beginning with "by what is seen".

250. Ovādatthāyāti garudhammovādanatthāya. Saṃvāsatthāyāti uposathapucchanatthāya ceva pavāraṇatthāya ca. Na gacchatīti bhikkhuṃ na upagacchati.

250. "For the purpose of guidance" (ovādatthāya) means for the purpose of instruction on the weighty rules. "For the purpose of communion" (saṃvāsatthāya) means for the purpose of asking about the Uposatha and for the Pavāraṇā. "She does not go" (na gacchati) means she does not approach a bhikkhu.

251. Ovādampi na yācantīti uposathādivasena ovādūpasaṅkamanaṃ bhikkhuṃ na yācantī na pucchantī. Uposathanti uposathadivasato purimadivase terasiyaṃ vā cātuddasiyaṃ vā uposathaṃ na pucchantī.

251. "Not even requesting guidance" (ovādampi na yācantī) means not requesting from or asking a bhikkhu to come for guidance on account of the Uposatha and so forth. "Uposatha" (uposathaṃ) refers to not asking about the Uposatha on the preceding day, that is, on the thirteenth or fourteenth day.

252. Apucchitvāva saṅghaṃ vāti saṅghaṃ vā gaṇaṃ vā anapaloketvāva. ‘‘Bhedāpetī’’ti idaṃ nidassanamattaṃ ‘‘phālāpeyya vā dhovāpeyya vā ālimpāpeyya vā bandhāpeyya vā mocāpeyya vā’’ti imesampi kiriyāvikappānaṃ saṅgahetabbattā. Pasākhajanti nābhiyā heṭṭhā, jāṇumaṇḍalānaṃ [Pg.436] upari padese jātaṃ gaṇḍaṃ vā rudhitaṃ vā. Payogeti bhedāpanādipayoge.

252. "Without asking the Saṅgha" (apucchitvāva saṅghaṃ vā) means without asking leave of the Saṅgha or a group. "Causes to be lanced" (bhedāpeti) is merely illustrative, because these alternative actions—'may cause to be split,' 'may cause to be washed,' 'may cause to be smeared,' 'may cause to be bound,' or 'may cause to be released'—should also be included. "A growth on the private parts" (pasākhajaṃ) refers to a boil or a blood-sore that has formed in the region below the navel and above the kneecaps. "Effort" (payoge) refers to the effort of causing it to be lanced, and so forth.

Ārāmavaggavaṇṇanā chaṭṭhā.

The sixth explanation of the Park Chapter.

253. Gabbhininti āpannasattaṃ sikkhamānaṃ. Vuṭṭhāpentīti upajjhāyā hutvā upasampādentī. Payogeti gaṇapariyesanādipayoge. Vuṭṭhāpiteti upasampādite, kammavācāpariyosāneti attho.

253. "A pregnant woman" (gabbhiniṃ) means a female trainee who has conceived. "Ordaining her" (vuṭṭhāpentī) means being a preceptor and giving the higher ordination. "Effort" (payoge) refers to the effort in such preliminary acts as seeking a group. "When she has been ordained" (vuṭṭhāpite) means when the higher ordination has been conferred; the meaning is at the completion of the formal act.

255. Sahajīvininti saddhivihāriniṃ. Nānuggaṇhantīti uddesadānādīhi na saṅgaṇhantī.

255. "A co-resident" (sahajīviniṃ) means a pupil living with her. "Not supporting" (nānuggaṇhantī) means not assisting with such things as giving the recitation.

Gabbhinivaggavaṇṇanā sattamā.

The seventh explanation of the Chapter on Pregnant Women.

258. ‘‘Alaṃ vuṭṭhāpitenā’’ti vuccamānā bhikkhunīhi nivāriyamānā. Khīyatīti aññāsaṃ byattānaṃ lajjīnaṃ vuṭṭhānasammutiṃ dīyamānaṃ disvā ‘‘ahameva nūna bālā’’tiādinā bhaṇamānā khīyati. Payogeti khīyamānapayoge. Khīyiteti khīyanapayoge niṭṭhite.

258. 'Enough of ordaining'—being told this, she is restrained by the bhikkhunīs. 'She is humiliated' means that seeing permission to ordain being granted to other competent and modest women, she says, 'Surely, I alone am foolish,' and so forth, and thus she is humiliated. 'Effort' refers to the effort of being humiliated. 'When humiliated' means when the effort of humiliation is completed.

Kumāribhūtavaggavaṇṇanā aṭṭhamā.

The eighth is the Commentary on the Chapter on the Maiden.

260. Chattupāhananti vuttalakkhaṇaṃ chattañca upāhanāyo ca. Payogeti dhāraṇapayoge.

260. By 'umbrella and footwear' is meant both an umbrella and sandals of the stated characteristic. By 'use' is meant the act of wearing.

261. Yānenāti vayhādinā. Yāyantīti sace yānena gatā hoti.

261. By 'by vehicle' is meant by a carriage and so on. By 'traveling' is meant if she has gone by vehicle.

262. Saṅghāṇinti yaṃ kiñci kaṭūpagaṃ. Dhārentiyāti kaṭiyaṃ paṭimuccantiyā.

262. By 'saṅghāṇi' is meant whatever is suitable for the waist. By 'wearing' is meant tying it around the waist.

263. Gandhavaṇṇenāti [Pg.437] yena kenaci vaṇṇena ca yena kenaci gandhena ca. Gandho nāma candanālepādi. Vaṇṇo nāma kuṅkumahaliddādi. Payogeti gandhādipayoge racanato paṭṭhāya pubbapayoge.

263. By 'with scent and color' is meant with any kind of color and with any kind of scent. 'Scent' means sandalwood paste and the like. 'Color' means saffron, turmeric, and the like. By 'application' is meant the prior application, starting from the preparation of scents and so on.

266. Anāpucchāti ‘‘nisīdāmi, ayyā’’ti anāpucchitvā. Nisīdite bhikkhussa upacāre antamaso chamāya nisinne.

266. By 'without asking' is meant without asking, 'Venerable one, I will sit.' This is when a bhikkhu is seated in her vicinity, even if he is seated on the ground.

267. Anokāsakatanti ‘‘asukasmiṃ nāma ṭhāne pucchissāmī’’ti evaṃ akataokāsaṃ.

267. By 'without having made an opportunity' is meant not having made an opportunity thus: 'I will ask in such and such a place.'

268. Pavisantiyāti vinicchayaṃ ārāmavaggassa paṭhameneva sikkhāpadena sadisaṃ katvā vadeyyāti yojanā.

268. By 'entering' is meant that the determination should be explained by making it similar to the first training rule of the Ārāmavagga—this is the construction.

Chattupāhanavaggavaṇṇanā navamā.

The ninth is the Commentary on the Chapter on the Umbrella and Footwear.

Iti uttare līnatthapakāsaniyā bhikkhunivibhaṅge

Thus in the Uttara Līnatthapakāsanī, in the Bhikkhunī Vibhaṅga.

Pācittiyakathāvaṇṇanā niṭṭhitā.

The Commentary on the Discourse on the Pācittiyas is concluded.

269-70. Aṭṭhasu pāṭidesanīyasikkhāpadesupi dvidhā āpatti hotīti yojanā. Tatoti gahaṇahetu. Sabbesūti pāṭidesanīyasikkhāpadesu.

269-70. Even in the eight Pāṭidesanīya training rules, an offense occurs in two ways—this is the construction. By 'from that' is meant 'due to acceptance.' By 'in all' is meant in all the Pāṭidesanīya training rules.

Pāṭidesanīyakathāvaṇṇanā.

The Commentary on the Discourse on the Pāṭidesanīyas.

271-2. Imaṃ paramaṃ uttamaṃ niruttaraṃ kenaci vā vattabbena uttarena rahitaṃ niddosaṃ uttaraṃ evaṃnāmakaṃ dhīro paññavā bhikkhu atthavasena viditvā duruttaraṃ kicchena uttaritabbaṃ paññattamahāsamuddaṃ vinayamahāsāgaraṃ sukheneva yasmā uttarati, tasmā kaṅkhacchede vinayavicikicchāya chindane satthe [Pg.438] satthasadise asmiṃ satthe imasmiṃ uttarapakaraṇe usmāyutto kammajatejodhātuyā samannāgato jīvamāno bhikkhu niccaṃ nirantaraṃ satto abhirato niccaṃ yogaṃ satatābhiyogaṃ kātuṃ yutto anurūpoti yojanā.

271-2. Since a wise and discerning bhikkhu, having known by way of meaning this supreme, excellent, unsurpassed, flawless answer—devoid of any superior response that can be spoken by anyone, thus named 'the Superior'—easily crosses the great ocean of the Teaching, the great ocean of the Vinaya, which is difficult to cross and must be crossed with difficulty; therefore, in this teaching, in this superior treatise, which is like a knife for cutting off doubt, for severing uncertainty in the Vinaya, a living bhikkhu endowed with ardor, possessed of the element of energy born of action, is always, continuously, attached, delighted, fit, and suitable to constantly engage in continuous striving—this is the construction.

Bhikkhunivibhaṅgo niṭṭhitoti etthāpi uppatti vuttanayeneva veditabbā.

Regarding 'The Bhikkhunī Vibhaṅga is concluded,' here too, the origin should be understood in the way already stated.

Iti uttare līnatthapakāsaniyā

Thus in the Uttara Līnatthapakāsanī.

Bhikkhunivibhaṅgavaṇṇanā niṭṭhitā.

The Commentary on the Bhikkhunī Vibhaṅga is concluded.

Catuvipattikathāvaṇṇanā

The Commentary on the Discourse on the Fourfold Failings.

273. Idāni ubhayasādhāraṇaṃ katvā vipattivārādīnaṃ visiṭṭhavārānaṃ saṅgahaṃ kātumāha ‘‘kati āpattiyo’’tiādi.

273. Now, having made it common to both, he begins to make a summary of the special sections, such as the section on failings and so on, by saying, 'How many offenses are there?' and so on.

274. Bhikkhunī sace chādeti, cutā hoti. Sace vematikā chādeti, thullaccayaṃ siyāti yojanā.

274. If a bhikkhunī conceals it, she is fallen. If she conceals it while doubtful, it is a grave offense—this is the construction.

275. Saṅghādisesanti parassa saṅghādisesaṃ.

275. By 'Saṅghādisesa' is meant the Saṅghādisesa offense of another.

276. ‘‘Kati ācāravipattipaccayā’’ti padacchedo.

276. 'How many causes of failure in conduct?'—this is the division of words.

277. Ācāravipattinti attano vā parassa vā ācāravipattiṃ.

277. By 'failure in conduct' is meant the failure in conduct of oneself or of another.

279. Pāpikaṃ diṭṭhinti ahetukaakiriyanatthikadiṭṭhiādiṃ lāmikaṃ diṭṭhiṃ.

279. By 'wicked view' is meant a base view, such as the view of causelessness, the view of inaction, the view of nihilism, and so on.

281. Manussuttaridhammanti uttarimanussadhammaṃ.

281. By 'superhuman state' is meant a superhuman state.

282. Ājīvahetu [Pg.439] sañcarittaṃ samāpannoti yojanā. Pariyāyavacaneti ‘‘yo te vihāre vasati, so bhikkhu arahā’’tiādike lesavacane. Ñāteti yaṃ uddissa vadati, tasmiṃ manussajātike vacanasamanantarameva ñāte.

282. 'He has undertaken the practice of a go-between for the sake of livelihood'—this is the construction. By 'roundabout expression' is meant a deceptive expression such as, 'The bhikkhu who dwells in your monastery is an arahant,' and so on. By 'when it is known' is meant when it is known by the person to whom one is speaking immediately after the utterance.

283. Vatvāti agilāno attano atthāya viññāpetvā. Bhikkhunī pana sace evaṃ hoti, bhikkhunī agilānā attano atthāya paṇītabhojanaṃ viññāpetvā bhuttāvinī sace hotīti adhippāyo. Tassā pāṭidesanīyaṃ siyāti yojanā.

283. By 'having spoken' is meant having requested for oneself when not ill. However, if it is thus for a bhikkhunī, the meaning is that if a bhikkhunī, being not ill, has requested fine food for herself and has eaten it. The construction is that for her it would be a pāṭidesanīya offense.

284. ‘‘Attano atthāya viññāpetvānā’’ti iminā parassa ñātakapavārite tassevatthāya viññāpetvā tena dinnaṃ vā tassa vissāsena vā paribhuñjantassa tesaṃ attano aññātakaappavārite suddhacittatāya anāpattīti dīpeti.

284. By 'having requested for one's own sake,' this indicates that there is no offense—due to purity of mind—for one who consumes what was given by another or out of trust in him, having requested it for that other's sake when his relatives have been invited; or when one's own non-relatives have not been invited.

Iti uttare līnatthapakāsaniyā

Thus in the Uttara Līnatthapakāsanī.

Catuvipattikathāvaṇṇanā niṭṭhitā.

The Commentary on the Discourse on the Fourfold Adversity is completed.

Adhikaraṇapaccayakathāvaṇṇanā

The Commentary on the Discourse on the Causes of Legal Issues

285. Vivādādhikaraṇamhāti ‘‘adhammaṃ ‘dhammo’ti dīpetī’’tiādinayappavattā aṭṭhārasabhedakaravatthunissitā vivādādhikaraṇamhā.

285. By 'from a legal issue of a dispute' is meant from a legal issue of a dispute based on the eighteen grounds for dispute that proceed in the manner of 'declaring what is not Dhamma as Dhamma' and so on.

286. Upasampannaṃ omasato bhikkhussa pācitti hotīti yojanā.

286. The construction is that for a bhikkhu who insults a fully ordained one, there is a pācittiya offense.

287. Anuvādādhikaraṇapaccayāti [Pg.440] codanāparanāmadheyyaṃ anuvādādhikaraṇameva paccayo, tasmā, anuvādanādhikaraṇahetūti attho.

287. By 'from the cause of a legal issue of accusation' is meant that the legal issue of accusation itself, which is another name for an accusation, is the cause; therefore, the meaning is 'the cause of the legal issue of accusation'.

289. ‘‘Tathā’’ti iminā amūlakattaṃ atidisati.

289. By this 'thus', its baselessness is indicated.

290. Āpattipaccayāti āpattādhikaraṇapaccayā.

290. By 'from the cause of an offense' is meant from the cause of a legal issue of an offense.

293. Kiccādhikaraṇapaccayāti apalokanādicatubbidhakammasaṅkhātakiccādhikaraṇahetu.

293. By 'from the cause of a legal issue of a duty' is meant the cause of a legal issue of a duty, known as the fourfold action beginning with apalokanā.

294. Accajantīvāti attano laddhiṃ apariccajantī eva.

294. By 'not giving up' is meant not relinquishing one's own view.

297. Pāpikāya diṭṭhiyā pariccajanatthāya katāya yāvatatiyakaṃ samanubhāsanāya taṃ diṭṭhiṃ accajantiyā tassā bhikkhuniyā, tassa bhikkhussa ca accajato pācitti hotīti yojanā.

297. The construction is that by the formal admonition up to the third time, made for the purpose of abandoning a wicked view, for that bhikkhunī who does not relinquish that view, and for that bhikkhu who does not relinquish it, there is a pācittiya offense.

Iti uttare līnatthapakāsaniyā

Thus in the Uttaralīnatthapakāsanī.

Adhikaraṇapaccayakathāvaṇṇanā niṭṭhitā.

The Commentary on the Discourse on the Causes of Legal Issues is completed.

Khandhakapucchākathāvaṇṇanā

The Commentary on the Discourse on Questions concerning the Khandhakas

300. Sesesūti abhabbapuggalaparidīpakesu sabbapadesu.

300. ‘In the remaining ones’ means in all passages explaining incapable individuals.

302. ‘‘Nassantu ete’’ti padacchedo. Purakkhakāti ettha sāmiatthe paccattavacanaṃ, bhedapurekkhakassa, bhedapurekkhakāyāti attho.

302. ‘Let them perish’ is the word-division. Here, in ‘purakkhakā’, it is a singular noun in the sense of ownership, meaning ‘of one who puts schism first’ or ‘for one who puts schism first’.

303. Sesesūti avasesesu asaṃvāsakādidīpakesu paṭikkhepapadesu.

303. ‘In the remaining ones’ means in the remaining passages of prohibition that explain non-association and so on.

304. Ekāva [Pg.441] dukkaṭāpatti vuttāti vassaṃ anupagamanādipaccayā jātito ekāva dukkaṭāpatti vuttā.

304. ‘It is said that only one dukkaṭa offense occurs’ means that due to causes such as not undertaking the rains-residence, only one dukkaṭa offense is said to occur by its nature.

305. Uposathasamā matāti uposathakkhandhake vuttasadisā jātā āpattiyo matā adhippetā.

305. ‘Are considered similar to the Uposatha’ means that the offenses that have arisen similar to those stated in the Uposatha chapter are considered and intended.

306. Cammeti cammakkhandhake. Vacchatariṃ gahetvā mārentānaṃ chabbaggiyānaṃ pācitti vuttāti sambandho. Vacchatarinti balasampannaṃ taruṇagāviṃ. Sā hi vacchakabhāvaṃ taritvā atikkamitvā ṭhitattā ‘‘vacchatarī’’ti vuccati.

306. ‘In the hide’ means in the chapter on hides. The connection is that it is said the group-of-six bhikkhus incurred a pācittiya offense for taking a young cow and killing it. ‘Vacchatarī’ means a strong young cow. Indeed, because it has passed beyond the state of a calf, it is called a ‘vacchatarī’.

307. Aṅgajātaṃ chupantassāti gāvīnaṃ aṅgajātaṃ attano aṅgajātena bahi chupantassa. Sesesūti gāvīnaṃ visāṇādīsu gahaṇe, piṭṭhiabhiruhaṇe ca. Yathāha ‘‘chabbaggiyā bhikkhū aciravatiyā nadiyā gāvīnaṃ tarantīnaṃ visāṇesupi gaṇhantī’’tiādi (mahāva. 252).

307. ‘For one touching the genitals’ means for one touching the genitals of cows externally with one’s own genitals. ‘In the remaining cases’ means in grasping cows by their horns and so on, and in mounting their backs. As it is said: ‘The group-of-six bhikkhus, while cows were crossing the Aciravatī River, were grabbing them even by their horns,’ and so on (Mahāvagga 252).

309. Tattha bhesajjakkhandhake. Sāmantā dvaṅguleti vaccamaggapassāvamaggānaṃ sāmantā dvaṅgulamatte padese. Satthakammaṃ karontassa thullaccayamudīritanti yojanā. Yathāha – ‘‘na, bhikkhave, sambādhassa sāmantā dvaṅgule satthakammaṃ vā vatthikammaṃ vā kāretabbaṃ, yo kāreyya, āpatti thullaccayassā’’ti (mahāva. 279). Ettha ca ‘‘sāmantā dvaṅgule’’ti idaṃ satthakammaṃyeva sandhāya vuttaṃ. Vatthikammaṃ pana sambādheyeva paṭikkhittaṃ.

309. There, in the chapter on medicines. ‘Within two finger-breadths around’ means in the area within a measure of two finger-breadths around the anal and urinary passages. The connection is that a grave offense is declared for one performing surgery. As it is said: ‘Bhikkhus, surgery or an enema should not be performed within two finger-breadths of a constricted area. Whoever should do so, commits a grave offense’ (Mahāvagga 279). And here, ‘within two finger-breadths’ is said with reference to surgery only. An enema, however, is prohibited in the constricted area itself.

‘‘Na, bhikkhave, aññatra nimantitena aññassa bhojjayāgu paribhuñjitabbā, yo paribhuñjeyya, yathādhammo kāretabbo’’ti (mahāva. 283) vuttattā āha ‘‘bhojjayāgūsu pācittī’’ti. Ettha [Pg.442] ca bhojjayāgu nāma bahalayāgu. ‘‘Piṇḍaṃ vaṭṭetvā pātabbayāgū’’ti gaṇṭhipade vuttaṃ. Pācittīti paramparabhojanapavāraṇasikkhāpadehi pācitti. Sesesūti antovutthaantopakkasayaṃpakkaparibhogādīsu. Yathāha ‘‘na, bhikkhave, antovutthaṃ antopakkaṃ sāmaṃpakkaṃ paribhuñjitabbaṃ, yo paribhuñjeyya, āpatti dukkaṭassā’’tiādi (mahāva. 274).

Because it is stated: ‘Bhikkhus, one should not partake of another’s rice porridge without being invited. Whoever partakes of it should be dealt with according to the Dhamma’ (Mahāvagga 283), it is said: ‘There is a pācittiya offense concerning rice porridge’. And here, ‘bhojjayāgu’ means thick porridge. In the Gaṇṭhipada, it is said: ‘Porridge to be drunk after rolling it into a ball’. ‘Pācittī’ means a pācittiya offense by the training rules concerning successive meals and invitations. ‘In the remaining cases’ means in partaking of food stored inside, cooked inside, cooked by oneself, and so on. As it is said: ‘Bhikkhus, one should not partake of food stored inside, food cooked inside, or food cooked by oneself. Whoever partakes of it commits a dukkaṭa offense,’ and so on (Mahāvagga 274).

310. Cīvarasaṃyutteti cīvarakkhandhake.

310. ‘In the section connected with robes’ means in the chapter on robes.

313. Campeyyake ca kosambeti campeyyakkhandhake ceva kosambakakkhandhake ca. ‘‘Kammasmi’’ntiādīsupi eseva nayo.

313. ‘In the Campeyyaka and Kosamba’ means in the Campā chapter and in the Kosambī chapter. This same method applies in cases like ‘in the action’ and so on.

317. Romantheti bhuttassa lahuṃ pākattāya kucchigataṃ mukhaṃ āropetvā saṇhakaraṇavasena anucālane.

317. ‘In chewing the cud’ means, for the quick digestion of what has been eaten, bringing what has gone to the stomach up to the mouth and moving it around by way of making it fine.

318. Senāsanasminti senāsanakkhandhake. Garunoti garubhaṇḍassa.

318. ‘In lodgings’ means in the chapter on lodgings. ‘Of a heavy item’ means of a heavy requisite.

320. Saṅghabhedeti saṅghabhedakakkhandhake.

320. ‘In schism of the Sangha’ means in the chapter on schism of the Sangha.

321. Bhedānuvattakānanti saṅghabhedānuvattakānaṃ. Gaṇabhogeti gaṇabhojane.

321. ‘Of those who follow schism’ means of those who follow schism of the Sangha. ‘In a group meal’ means in a group meal.

322. Sāti ettha sabbavattesu anādariyena hotīti seso. Sesaṃ uttānatthameva.

322. Here, ‘Sā’ (that) means ‘it occurs with disregard for all observances’—this is what is to be supplied. The rest is clear in meaning.

Iti uttare līnatthapakāsaniyā

Thus in the Uttaralīnatthapakāsanī.

Khandhakapucchākathāvaṇṇanā niṭṭhitā.

The Explanation of the Discourse on Questions concerning the Khandhakas is concluded.

Samuṭṭhānasīsakathāvaṇṇanā

The Explanation of the Discourse on the Headings of Arising.

325-6. Mahesinā [Pg.443] dvīsu vibhaṅgesu paññattāni yāni pārājikādīni sikkhāpadāni uposathe uddisanti, tesaṃ sikkhāpadānaṃ samuṭṭhānaṃ bhikkhūnaṃ pāṭavatthāya ito paraṃ pavakkhāmi, taṃ samāhitā suṇāthāti yojanā.

325-6. The connection is: ‘Hereafter I will explain the arising of these training rules, such as the pārājikas and so on, which are laid down by the Great Seer in the two Vibhaṅgas and are recited on the Uposatha day, for the monks to understand. Listen to that with concentrated minds.’

327. Kāyo ca vācā ca kāyavācā cāti acittakāni yāni tīṇi samuṭṭhānāni, tāneva cittena paccekaṃ yojitāni sacittakāni tīṇi samuṭṭhānāni hontīti evameva samuṭṭhānaṃ purimānaṃ dvinnaṃ vasena ekaṅgikaṃ, tatiyacatutthapañcamānaṃ vasena dvaṅgikaṃ, chaṭṭhassa vasena tivaṅgikañcāti evaṃ chadhā samuṭṭhānavidhiṃ vadantīti yojanā. Kāyo, vācāti ekaṅgikaṃ dvayaṃ, kāyavācā, kāyacittaṃ, vācācittanti duvaṅgikattayaṃ, kāyavācācittanti aṅgabhedena tividhampi avayavabhedena samuṭṭhānabhedavidhiṃ chappakāraṃ vadantīti adhippāyo.

327. ‘Body, speech, and body-speech’ are the three non-mental arisings. And those same, when individually combined with mind, become the three mental arisings. The connection is that ‘thus, the arising is single-factored with regard to the first two, two-factored with regard to the third, fourth, and fifth, and three-factored with regard to the sixth; in this way, they explain the sixfold method of arising’. The meaning is that body and speech are a single-factored pair; body-speech, body-mind, and speech-mind are a two-factored triad; and body-speech-mind is also threefold by way of factor-division, and by way of component-division, they explain the sixfold method of distinction in arising.

328. Tesu chasu samuṭṭhānesu ekena vā samuṭṭhānena dvīhi vā tīhi vā catūhi vā chahi vā samuṭṭhānehi nānā āpattiyo jāyareti sambandho.

328. The connection is that among these six arisings, various offenses arise through one, two, three, four, or six arisings.

329. Tattha tāsu nānāpattīsu. Pañca samuṭṭhānāni etissāti pañcasamuṭṭhānā, evarūpā kāci āpatti na vijjati. Ekamekaṃ samuṭṭhānaṃ yāsanti viggaho. Pacchimeheva tīhipīti sacittakeheva tīhi samuṭṭhānehi, yā āpatti ekasamuṭṭhānā hoti, sā sacittakānaṃ tiṇṇamaññatarena hotīti adhippāyo.

329. There, among those various offenses. ‘Having five arisings’ means that no such offense with five arisings exists. The analysis is ‘for which there is each single arising’. ‘And by the latter three’ means by the three mental arisings only. The meaning is that an offense that is of a single arising occurs through one of the three mental arisings.

330-1. Tatiyacchaṭṭhatopi cāti kāyavācato, kāyavācācittato ca. Catutthacchaṭṭhato cevāti kāyacittato [Pg.444] kāyavācācittato ca. Pañcamacchaṭṭhatopi cāti vācācittato kāyavācācittato ca. ‘‘Kāyato kāyacittato’’ti paṭhamaṃ dvisamuṭṭhānaṃ, ‘‘vācato vācācittato’’ti dutiyaṃ, ‘‘kāyavācato kāyavācācittato’’ti tatiyaṃ, ‘‘kāyacittato kāyavācācittato’’ti catutthaṃ, ‘‘vācācittato kāyavācācittato’’ti pañcamaṃ dvisamuṭṭhānanti evaṃ pañcadhā eva ṭhitehi dvīhi samuṭṭhānehi esā dvisamuṭṭhānāpatti jāyate samuṭṭhāti. Na aññatoti kāyato vācatoti ekaṃ, vācato kāyavācatoti ekanti evaṃ yathāvuttakkamavipariyāyena yojitehi aññehi samuṭṭhānehi na samuṭṭhāti.

330-1. ‘And from the third and the sixth’ means from body-speech and from body-speech-mind. ‘And from the fourth and the sixth’ means from body-mind and from body-speech-mind. ‘And from the fifth and the sixth’ means from speech-mind and from body-speech-mind. ‘From body and body-mind’ is the first dual arising; ‘from speech and speech-mind’ is the second; ‘from body-speech and body-speech-mind’ is the third; ‘from body-mind and body-speech-mind’ is the fourth; ‘from speech-mind and body-speech-mind’ is the fifth dual arising—thus, this offense of dual arising arises through two arisings standing in these five ways. ‘It does not arise otherwise’ means it does not arise through other arisings combined in a way contrary to the order stated, such as ‘from body and speech’ one way, or ‘from speech and body-speech’ another way.

332. Paṭhamehi ca tīhīti ‘‘kāyato, vācato, kāyavācato’’ti paṭhamaṃ niddiṭṭhehi tīhi acittakasamuṭṭhānehi. Pacchimehi cāti ‘‘kāyacittato, vācācittato, kāyavācācittato’’ti evaṃ pacchā vuttehi sacittakehi tīhi samuṭṭhānehi. Na aññatoti ‘‘kāyato, vācato, kāyacittato, vācato, kāyavācato, kāyacittato’’ti evaṃ vuttavipallāsato aññehi tīhi samuṭṭhānehi na samuṭṭhāti.

332. ‘And by the first three’ means by the three non-mental arisings stated first, namely ‘from body, from speech, and from body-speech’. ‘And by the latter’ means by the three mental arisings stated later, namely ‘from body-mind, from speech-mind, and from body-speech-mind’. ‘It does not arise otherwise’ means it does not arise from other three arisings, such as ‘from body, from speech, and from body-mind’, or ‘from speech, from body-speech, and from body-mind’, which are combined in a way contrary to what has been stated.

333-4. Paṭhamā tatiyā ceva, catutthacchaṭṭhatopi cāti kāyato, kāyavācato, kāyacittato, kāyavācācittatoti etehi catūhi samuṭṭhānehi ceva. Dutiyā…pe… cchaṭṭhatopi cāti vācato, kāyavācato, vācācittato, kāyavācācittatoti imehi catūhi cāti catusamuṭṭhānenāpatti.

333-4. ‘The first and the third, and also from the fourth and the sixth’ means from body, from body-speech, from body-mind, and from body-speech-mind—thus by these four arisings. ‘The second… and also from the sixth’ means from speech, from body-speech, from speech-mind, and from body-speech-mind—thus by these four, an offense with four arisings occurs.

Sā evaṃ dvidhā ṭhitehi catūhi samuṭṭhānehi jāyate. Na panaññatoti ‘‘kāyato, vācato, kāyavācato, kāyacittato’’ti evamādinā vipallāsanayena yojitehi [Pg.445] catūhi samuṭṭhānehi na samuṭṭhāti. Cha samuṭṭhānāni yassā sā chasamuṭṭhānā. Sacittakehi tīhi, acittakehi tīhīti chahi eva samuṭṭhānehi samuṭṭhātīti. Pakārantarābhāvā idha ‘‘na aññato’’ti na vuttaṃ.

This offense arises in two ways from four arisings standing thus. ‘However, it does not arise otherwise’ means it does not arise from four arisings combined in a contrary manner, such as ‘from body, from speech, from body-speech, from body-mind’, and so on. That which has six arisings is called a six-arising offense. It arises from three mental arisings and three non-mental arisings—thus it arises from these six arisings only. Because there is no other way, ‘it does not arise otherwise’ is not stated here.

Āha ca aṭṭhakathācariyo mātikaṭṭhakathāyaṃ.

And the commentator has said this in the Mātikā Commentary.

335. Samuṭṭhāti etasmāti samuṭṭhānaṃ, kāyādi chabbidhaṃ, ekaṃ samuṭṭhānaṃ kāraṇaṃ yassā sā ekasamuṭṭhānā. Pakārantarābhāvā tidhā. Kathaṃ? Sacittakānaṃ tiṇṇaṃ samuṭṭhānānaṃ vasena tividhā. Dvīhi samuṭṭhānehi samuṭṭhitā dvisamuṭṭhitā, dvisamuṭṭhānāpattīti attho. Pañcadhāti vuttanayena pañcappakārā. Tīṇi samuṭṭhānāni yassā sā tisamuṭṭhānā, cattāri samuṭṭhānāni yassā sā caturuṭṭhānā, tisamuṭṭhānā ca caturuṭṭhānā ca ticaturuṭṭhānāti ekadesasarūpekaseso, tisamuṭṭhānā dvidhā vibhattā, catusamuṭṭhānā ca dvidhā eva vibhattāti attho. Chahi samuṭṭhānehi samuṭṭhitā chasamuṭṭhitā, chasamuṭṭhānāti attho. Ekadhāti pakārantarābhāvā ekadhāva ṭhitāti adhippāyo.

335. ‘It arises from this’ means arising, which is sixfold, such as body. That which has one arising as its cause is called a single-arising offense. Due to the absence of another type, it is threefold. How? It is threefold by way of the three mental arisings. That which arises from two arisings is called a dual-arising offense; the meaning is an offense with two arisings. ‘Fivefold’ means five kinds according to the method stated. That which has three arisings is called a three-arising offense; that which has four arisings is called a four-arising offense. ‘Three-arising and four-arising’ (ticaturuṭṭhānā) is a partial ekasesa of the same form. The meaning is that the three-arising offense is divided in two ways, and the four-arising offense is also divided in two ways. That which arises from six arisings is called a six-arising offense; the meaning is having six arisings. ‘Onefold’ means that due to the absence of another type, it stands as just one—this is the intended meaning.

336. Sabbā āpattiyo samuṭṭhānavisesato evaṃ terasadhā ṭhitānaṃ samuṭṭhānabhedānaṃ nānattato tehi samuṭṭhitānaṃ paṭhamaṃ paññattattā sīsabhūtānaṃ sikkhāpadānaṃ vasena teraseva nāmāni labhanti, tāni ito paraṃ vakkhāmīti yojanā.

336. Due to the diversity of the divisions of arising, established in thirteen ways according to their specific source, and because the training rules arising from them are principal since they were formulated first, all offenses receive just these thirteen names. These will be explained hereafter—this is the connection.

337. Paṭhamantimavatthuñcāti paṭhamapārājikasamuṭṭhānaṃ. Dutiyanti adinnādānasamuṭṭhānaṃ. Sañcarittakanti sañcarittasamuṭṭhānaṃ. Samanubhāsananti samanubhāsanasamuṭṭhānaṃ. ‘‘Kathinaṃ eḷakalomaka’’nti padacchedo, kathinasamuṭṭhānaṃ eḷakalomasamuṭṭhānañca.

337. “The first and the last instance” refers to the origin of the first pārājika. “The second” refers to the origin of taking what is not given. “Acting as a go-between” refers to the origin of acting as a go-between. “Admonition” refers to the origin of admonition. “Kathina and sheep’s wool” is a word division, referring to the origins of the kathina and sheep’s wool offenses.

338. Padasodhammanti [Pg.446] padasodhammasamuṭṭhānaṃ. Addhānaṃ theyyasatthanti addhānasamuṭṭhānaṃ theyyasatthasamuṭṭhānaṃ. Desanāti dhammadesanāsamuṭṭhānaṃ. Bhūtārocanakanti bhūtārocanasamuṭṭhānaṃ. Corivuṭṭhāpananti corivuṭṭhāpanasamuṭṭhānaṃ.

338. “Padasodhamma” means the arising related to the Padasodhamma. “Addhānaṃ theyyasattha” means the arising related to a journey and the arising related to a caravan of thieves. “Desanā” means the arising related to the teaching of the Dhamma. “Bhūtārocana” means the arising related to the declaration of what has come to be. “Corivuṭṭhāpana” means the arising related to the rehabilitation of a thief.

339. Ananuññātakañcāti ananuññātakasamuṭṭhānañcāti etāni terasa tehi samuṭṭhānehi samuṭṭhitānaṃ tesaṃ sikkhāpadānaṃ paṭhamaṃ paṭhamaṃ niddiṭṭhānaṃ paṭhamapārājikādisikkhāpadasamuṭṭhānānaṃ itaresaṃ pubbaṅgamabhāvato ‘‘sīsānī’’ti vuttāni. Yathāha parivāraṭṭhakathāyaṃ ‘‘paṭhamapārājikaṃ nāma ekaṃ samuṭṭhānasīsaṃ, sesāni tena sadisānī’’tiādi (pari. aṭṭha. 258). Terasete samuṭṭhānanayāti ete sīsavasena dassitā terasa samuṭṭhānanayā. Viññūhi upālittherādīhi.

339. And 'Ananuññātaka' refers to the origin of what is not permitted. These thirteen origins of the training rules—such as the first Pārājika, which were pointed out first—are called 'heads' because they are pre-eminent over the others. As it is said in the Parivāra commentary: “The first Pārājika is called the single head of origins; the rest are similar to it,” and so on (Parivāra Aṭṭhakathā 258). 'These thirteen methods of origin' means that these thirteen methods of origin are shown by way of heads by the wise, such as the Elder Upāli and others.

340. Tattha terasasu samuṭṭhānasīsesu. Yāti yā pana āpatti. Ādipārājikuṭṭhānāti paṭhamapārājikasamuṭṭhānā.

340. Among these thirteen heads of origin, “yā” refers to whatever offense. “Ādipārājikuṭṭhānā” means arising from the first Pārājika.

341. Adinnādāna-saddo pubbako paṭhamo etissā taṃsamuṭṭhānāpattiyāti adinnādānapubbakā, adinnādānasamuṭṭhānāti uddiṭṭhāti yojanā.

341. The term 'adinnādāna' is the foremost part of the offense arising from it, hence it is 'adinnādānapubbakā' (having 'adinnādāna' as its prefix); it is declared as 'adinnādānasamuṭṭhāna' (arising from taking what is not given)—this is the connection.

342. Jātūti ekaṃsena.

342. “Jātu” means certainly.

343. Ayaṃ samuṭṭhānavasena ‘‘samanubhāsanāsamuṭṭhānā’’ti vuttāti yojanā.

343. This is stated as 'arising from admonition' by way of its origin—this is the connection.

344. Kathina-saddo upapado yassā taṃsamuṭṭhānāya āpattiyā sā kathinupapadā, kathinasamuṭṭhānāti matā ñātā, ayaṃ samuṭṭhānavasena ‘‘kathinasamuṭṭhānā’’ti ñātāti attho.

344. The word 'kathina' is the prefix for an offense that arises from it, hence it is 'kathinupapadā' (having 'kathina' as its prefix); it is considered and known as 'kathinasamuṭṭhānā' (arising from kathina). This is the meaning: it is known as 'kathinasamuṭṭhānā' by way of its origin.

345. Eḷakaloma-saddo [Pg.447] ādi yassā taṃsamuṭṭhānāpattiyā sā eḷakalomādisamuṭṭhānāti attho.

345. The word 'eḷakaloma' is the beginning for the offense arising from it, hence it is 'eḷakalomādisamuṭṭhānā' (having 'eḷakaloma' as its beginning)—this is the meaning.

349. Ettha samuṭṭhānesu.

349. Here, in these origins.

350. Bhūtārocana-saddo pubbabhāgo etissā taṃsamuṭṭhānāya āpattiyāti bhūtārocanapubbakā, bhūtārocanasamuṭṭhānāti attho.

350. The word 'bhūtārocana' is the preceding part for an offense arising from it, hence it is 'bhūtārocanapubbakā' (having 'bhūtārocana' as its preceding part); this means it is 'bhūtārocanasamuṭṭhānā' (arising from the declaration of truth).

351. Samuṭṭhānaṃ samuṭṭhitaṃ, corivuṭṭhāpanaṃ samuṭṭhitaṃ yassā sā corivuṭṭhāpanasamuṭṭhitā, corivuṭṭhāpanasamuṭṭhānāti attho.

351. 'Samuṭṭhāna' means arisen. That offense from which 'corivuṭṭhāpana' (instigating a thief) has arisen is 'corivuṭṭhāpanasamuṭṭhitā'; this means it is 'corivuṭṭhāpanasamuṭṭhānā' (arising from the instigation of a thief).

353. Tatthāti terasasamuṭṭhānasīsesu, ‘‘samuṭṭhānaṃ sacittaka’’nti idaṃ ‘‘paṭhama’’ntiādīhi paccekaṃ yojetabbaṃ. Paṭhamaṃ samuṭṭhānanti paṭhamapārājikasamuṭṭhānaṃ. Dutiyaṃ samuṭṭhānanti adinnādānasamuṭṭhānaṃ. Catutthaṃ samuṭṭhānanti samanubhāsanasamuṭṭhānaṃ. Navamaṃ samuṭṭhānanti theyyasatthasamuṭṭhānaṃ. Dasamaṃ samuṭṭhānanti dhammadesanāsamuṭṭhānaṃ. Dvādasamaṃ samuṭṭhānanti corivuṭṭhāpanasamuṭṭhānaṃ.

353. Herein, among the thirteen headings of origination, this phrase 'samuṭṭhānaṃ sacittakaṃ' should be connected individually with 'first,' etc. The first origination means the origination of the first Pārājika. The second origination means the origination of taking what is not given. The fourth origination means the origination of admonishment. The ninth origination means the origination of traveling with a caravan of thieves. The tenth origination means the origination of teaching the Dhamma. The twelfth origination means the origination of inciting theft.

354. Samuṭṭhāneti samuṭṭhānasīse. Sadisāti tena tena samuṭṭhānasīsena samuṭṭhānā āpattiyo. Idhāti imasmiṃ samuṭṭhānavinicchaye. Dissareti dissante, dissantīti attho. Atha vā idha dissareti idha ubhatovibhaṅge etesu terasasamuṭṭhānesu ekekasmiṃ aññānipi sadisāni samuṭṭhānāni dissantīti attho. Idāni tāni sarūpato nidassetumāha ‘‘sukkañcā’’tiādi. Tattha sukkanti sukkavissaṭṭhisikkhāpadaṃ. Esa nayo ‘‘kāyasaṃsaggo’’tiādīsupi. Yadettha duviññeyyaṃ, taṃ vakkhāma.

354. 'Samuṭṭhāne' means at the head of the origins. 'Sadisā' means offenses arising from that particular head of origin. 'Idha' means in this determination of origins. 'Dissare' means 'they are seen;' the meaning is 'they appear.' Or alternatively, 'idha dissare' means here in the two Vibhaṅgas, in each of these thirteen origins, other similar origins also appear—this is the meaning. Now, to show them in their specific form, he says: 'And the discharge of semen,' etc. Herein, 'sukka' refers to the training rule concerning the discharge of semen. The same method applies to 'bodily contact,' etc. Whatever is difficult to understand here, we will explain.

355. Pubbupaparipāko cāti [Pg.448] ‘‘jānaṃ pubbupagataṃ bhikkhu’’nti (pāci. 120) sikkhāpadañca ‘‘bhikkhuniparipācita’’nti (pāci. 192, 194) piṇḍapātasikkhāpadañca. Raho bhikkhuniyāsahāti bhikkhuniyā saddhiṃ raho nisajjasikkhāpadañca. Sabhojane, raho dve cāti sabhojane kule anupakhajjasikkhāpadañca dve rahonisajjasikkhāpadāni ca. Aṅgulī udake hasanti aṅgulipatodañca udakahasadhammasikkhāpadañca.

355. And 'Pubbupaparipāka' refers to the training rule concerning 'knowing a monk previously approached' (pāci. 120), and the almsfood training rule concerning food 'procured by a nun' (pāci. 192, 194). 'Raho bhikkhuniyā saha' refers to the training rule on sitting alone in private with a nun. 'Sabhojane, raho dve' refers to the training rule on intruding upon a family at mealtime, and the two training rules on sitting alone in private. 'Aṅgulī udake hasanti' refers to the training rule on tickling with the fingers and the training rule on playing in water.

356. Pahāre uggire cevāti pahāradānasikkhāpadañca talasattiuggiraṇasikkhāpadañca. Tepaññāsā ca sekhiyāti pañcasattatisekhiyāsu vakkhamānāni ujjagghikādīni samanubhāsanasamuṭṭhānāni dasa, chattapāṇiādīni dhammadesanāsamuṭṭhānāni ekādasa, theyyasatthasamuṭṭhānaṃ, sūpodanaviññattisikkhāpadañcāti bāvīsati sikkhāpadāni ṭhapetvā parimaṇḍalanivāsanādīni itarāni tepaññāsa sekhiyasikkhāpadāni ca. Adhakkhakubbhajāṇuñcāti bhikkhunīnaṃ adhakkhakaubbhajāṇusikkhāpadañca. Gāmantaramavassutāti gāmantaragamanaṃ, avassutassa hatthato khādanīyaggahaṇasikkhāpadañca.

356. And 'Pahāre uggire' refers to the training rule on giving a blow and the training rule on raising a hand to strike. And 'the fifty-three sekhiyas' means, excluding twenty-two training rules—namely, ten that arise from admonishment, such as laughing loudly; eleven that arise from teaching the Dhamma, such as holding a sunshade; that which arises from traveling with a caravan of thieves; and the training rule on requesting soup and rice—the remaining fifty-three training rules, such as wearing the lower robe properly. And 'Adhakkhakubbhajāṇu' refers to the training rule for nuns concerning wearing the robe below the armpit and above the knees. 'Gāmantaramavassutā' refers to going to another village, and the training rule on accepting something to eat from the hand of one with dripping lust.

357-8. Talamaṭṭhudasuddhi cāti talaghātaṃ, jatumaṭṭhaṃ, udakasuddhikādiyanañca. Vassaṃvutthāti ‘‘vassaṃvutthā…pe… chappañcayojanānī’’ti (pāci. 974) sikkhāpadañca. Ovādāya na gacchantīti ovādāya agamanasikkhāpadañca. Nānubandhe pavattininti ‘‘vuṭṭhāpitaṃ pavattiniṃ dve vassāni nānubandheyyā’’ti (pāci. 1112) sikkhāpadañcāti ubhatovibhaṅge niddiṭṭhā ime pañcasattati dhammā kāyacittasamuṭṭhitā methunena samā ekasamuṭṭhānā matāti yojanā.

357-8. And 'Talamaṭṭhudasuddhi' refers to striking the palm, using lac for polishing, and not giving a water-strainer. 'Vassaṃvutthā' refers to the training rule, 'Having completed the rains... up to five or six yojanas' (pāci. 974). 'Not going for exhortation' refers to the training rule on not going for exhortation. 'Nānubandhe pavattini' refers to the training rule, 'She should not attend on a reinstated nun for two years' (pāci. 1112). Thus, these seventy-five matters, described in both Vibhaṅgas, are understood as arising from body and mind, similar to sexual intercourse, and having a single origin—this is the connection.

Ettha ca pāḷiyaṃ ‘‘chasattatī’’ti gaṇanaparicchedo samuṭṭhānasikkhāpadena saha dassito. Idha pana taṃ vinā taṃsadisānameva [Pg.449] gaṇanā dassitā. Teneva paṭhamaṃ samuṭṭhānasīsaṃ pāḷiyaṃ gaṇanāyapi dassitaṃ, idheva na dassitaṃ. Upari katthaci samuṭṭhānasīsassa dassanaṃ panettha vakkhamānānaṃ taṃsadisabhāvadassanatthaṃ, gaṇanāya vakkhamānāya antogadhabhāvadassanatthaṃ. Teneva tatthapi taṃ vinā gaṇanaṃ vakkhati.

Here, in the Pāli text, the numerical count 'seventy-six' is shown together with the training rule of origin. Here, however, the count is shown only for those similar to it, without that rule. For that reason, the first head of origin is shown in the Pāli text along with the count, but it is not shown here. Further on, the showing of a head of origin in some places is for the purpose of demonstrating the similarity of what will be stated, and for showing its inclusion within the count that will be stated. Therefore, even there, he will state the count without it.

Paṭhamapārājikasamuṭṭhānavaṇṇanā.

The explanation of the origin of the first Pārājika.

359. Viggahanti manussaviggahasikkhāpadaṃ. Uttari cevāti uttarimanussadhammasikkhāpadañca. Duṭṭhullanti duṭṭhullavācāsikkhāpadaṃ. Attakāmatāti attakāmapāricariyasikkhāpadañca. Duṭṭhadosā duve cevāti dve duṭṭhadosasikkhāpadāni ca. Dutiyāniyatopi cāti dutiyaaniyatasikkhāpadañca.

359. 'Viggaha' refers to the training rule on a human corpse. And 'Uttari' means the training rule on superhuman qualities. 'Duṭṭhulla' refers to the training rule on offensive speech. 'Attakāmatā' refers to the training rule on attendance out of desire. And 'Duṭṭhadosā duve' refers to the two training rules concerning ill will. And 'Dutiyāniyata' means the second indeterminate rule.

360. Acchindanañcāti sāmaṃ cīvaraṃ datvā acchindanañca. Pariṇāmoti saṅghikalābhassa attano pariṇāmanañca. Musāomasapesuṇāti musāvādo ca omasavādo ca bhikkhupesuññañca. Duṭṭhullārocanañcevāti duṭṭhullāpattiārocanasikkhāpadañca. Pathavīkhaṇanampi cāti pathavīkhaṇanasikkhāpadañca.

360. And 'Acchindana' means taking back a robe given by oneself. And 'Pariṇāma' means diverting communal gains to oneself. 'Musāomasapesuṇa' means false speech, reviling speech, and tale-bearing among monks. And 'Duṭṭhullārocana' means the training rule on declaring a grave offense. And 'Pathavīkhaṇana' means the training rule on digging the earth.

361. Bhūtagāmañca vādo cāti bhūtagāmasikkhāpadaṃ, aññavādakasikkhāpadañca. Ujjhāpanakameva cāti ujjhāpanakasikkhāpadañca. Nikkaḍḍho siñcanañcevāti vihārato nikkaḍḍhanañca udake tiṇādisiñcanañca. Āmisahetu cāti āmisahetu bhikkhuniyo ovādasikkhāpadañca.

361. And 'Bhūtagāma' and 'Vāda' refer to the training rule on injuring plant life and the training rule on speaking evasively. And 'Ujjhāpanaka' means the training rule on causing discontent. And 'Nikkaḍḍha' and 'Siñcana' refer to expulsion from the monastery and sprinkling grass or the like with water. And 'Āmisahetu' means the training rule on advising nuns for the sake of material gain.

362. Bhuttāvinti bhuttāviṃ anatirittena khādanīyādinā pavāraṇasikkhāpadañca. Ehanādarinti ‘‘ehāvuso, gāmaṃ vā’’ti (pāci. 275) vuttasikkhāpadañca anādariyasikkhāpadañca. Bhiṃsāpanameva cāti [Pg.450] bhikkhubhiṃsanakañca. Apanidheyyāti pattādiapanidhānasikkhāpadañca. Sañcicca pāṇanti sañcicca pāṇaṃ jīvitāvoropanañca. Sappāṇakampi cāti jānaṃ sappāṇakaudakasikkhāpadañca.

362. 'Bhuttāvi' refers to the training rule on offering non-leftover edibles to one who has finished eating. And 'Ehanādari' means the training rule on saying, 'Come, friend, to the village,' and the training rule on disrespect. And 'Bhiṃsāpana' means frightening a monk. And 'Apanidheyya' means the training rule on hiding bowls, etc. 'Sañcicca pāṇa' refers to intentionally depriving a living being of life. And 'Sappāṇaka' means the training rule on knowingly using water containing living beings.

363. Ukkoṭanañcāti punakammāya ukkoṭanañca. Ūnoti ūnavīsativassasikkhāpadañca. Saṃvāsoti ukkhittakena saddhiṃ saṃvāsasikkhāpadañca. Nāsane cāti nāsitakasāmaṇerasambhogasikkhāpadañca. Sahadhammikanti sahadhammikaṃ vuccamānasikkhāpadañca. Vilekhā cāti ‘‘vilekhāya saṃvattantī’’ti (pāci. 439) āgatasikkhāpadañca. Mohanāti mohanasikkhāpadañca. Amūlakena cāti amūlakena saṅghādisesena anuddhaṃsanasikkhāpadañca.

363. 'Ukkoṭana' is the training rule concerning the re-opening of a case. 'Ūna' is the training rule concerning one less than twenty years of age. 'Saṃvāsa' is the training rule concerning association with one who has been suspended. 'Nāsane' is the training rule concerning association with an expelled novice. 'Sahadhammika' is the training rule concerning being spoken to in accordance with the Dhamma. 'Vilekhā' is the training rule that comes in the phrase, 'leading to annoyance' (pāci. 439). 'Mohana' is the training rule concerning causing confusion. 'Amūlaka' is the training rule concerning an unfounded accusation with a saṅghādisesa offense.

364. Kukkuccaṃ khīyanaṃ datvāti kukkuccauppādanañca dhammikānaṃ kammānaṃ chandaṃ datvā khīyanañca cīvaraṃ datvā khīyanañca. Pariṇāmeyya puggaleti saṅghikaṃ lābhaṃ puggalassa pariṇāmanasikkhāpadañca. Kiṃ te, akālaṃ, acchindeti ‘‘kiṃ te, ayye, eso purisapuggalo karissatī’’ti (pāci. 705) āgatasikkhāpadañca akālacīvaraṃ ‘‘kālacīvara’’nti adhiṭṭhahitvā bhājanasikkhāpadañca bhikkhuniyā saddhiṃ cīvaraṃ parivattetvā acchindanasikkhāpadañca. Duggahanirayena cāti duggahitena dupadhāritena paraṃ ujjhāpanasikkhāpadañca nirayena vā brahmacariyena vā abhisapanasikkhāpadañca.

364. “Kukkuccaṃ khīyanaṃ datvā” is the training rule concerning giving rise to remorse and provoking complaint, or giving consent to lawful actions and then provoking complaint, or giving robes and then provoking complaint. “Pariṇāmeyya puggala” is the training rule concerning transferring communal gains to an individual. “Kiṃ te, akālaṃ, acchinde” refers to the training rule that comes in the phrase, “What will this person do for you, venerable one?” (Pāci. 705), the training rule concerning declaring an out-of-season robe as “in-season” and then distributing it, and the training rule concerning exchanging a robe with a bhikkhunī and then taking it back. “Duggahanirayena ca” is the training rule concerning improperly grasping and misrepresenting another’s words to provoke complaint, and the training rule concerning cursing someone with hell or the monastic life.

365. Gaṇassa cāti ‘‘gaṇassa cīvaralābhaṃ antarāyaṃ kareyyā’’ti (pāci. 908) vuttasikkhāpadañca. Vibhaṅgañcāti ‘‘dhammikaṃ cīvaravibhaṅgaṃ paṭibāheyyā’’ti (pāci. 912) vuttasikkhāpadañca. Dubbalāsā tatheva cāti ‘‘dubbalacīvarapaccāsāya cīvarakālasamayaṃ atikkāmeyyā’’ti (pāci. 921) vuttasikkhāpadañca. Dhammikaṃ kathinuddhāranti ‘‘dhammikaṃ [Pg.451] kathinuddhāraṃ paṭibāheyyā’’ti (pāci. 928) vuttasikkhāpadañca. Sañciccāphāsumeva cāti ‘‘bhikkhuniyā sañcicca aphāsuṃ kareyyā’’ti (pāci. 942) vuttasikkhāpadañca.

365. “Gaṇassa ca” is the training rule stated as, “one may create an obstacle to the group’s robe acquisition” (Pāci. 908). “Vibhaṅgañca” is the training rule stated as, “one may obstruct a lawful distribution of robes” (Pāci. 912). “Dubbalāsā tatheva ca” is the training rule stated as, “one may exceed the robe season out of hope for a better robe” (Pāci. 921). “Dhammikaṃ kathinuddhāraṃ” is the training rule stated as, “one may obstruct a lawful dismantling of the Kathina” (Pāci. 928). “Sañciccāphāsumeva ca” is the training rule stated as, “one may intentionally cause discomfort to a bhikkhunī” (Pāci. 942).

366. Sayaṃ upassayaṃ datvāti ‘‘bhikkhuniyā upassayaṃ datvā kupitā anattamanā nikkaḍḍheyyā’’ti (pāci. 951) vuttasikkhāpadañca. Akkoseyya cāti ‘‘bhikkhuṃ akkoseyya vā paribhāseyya vā’’ti (pāci. 1029) vuttasikkhāpadañca. Caṇḍikāti ‘‘caṇḍīkatā gaṇaṃ paribhāseyyā’’ti (pāci. 1034) vuttasikkhāpadañca. Kulamaccharinī assāti ‘‘kulamaccharinī assā’’ti (pāci. 1043) vuttasikkhāpadañca. Gabbhiniṃ vuṭṭhāpeyya cāti ‘‘gabbhiniṃ vuṭṭhāpeyyā’’ti (pāci. 1068) vuttasikkhāpadañca.

366. “Sayaṃ upassayaṃ datvā” is the training rule stated as, “having given a dwelling to a bhikkhunī, one may angrily and displeasedly evict her” (Pāci. 951). “Akkoseyya ca” is the training rule stated as, “one may abuse or revile a bhikkhu” (Pāci. 1029). “Caṇḍikā” is the training rule stated as, “being angry, one may revile a group” (Pāci. 1034). “Kulamaccharinī assā” is the training rule stated as, “she may be stingy regarding families” (Pāci. 1043). “Gabbhiniṃ vuṭṭhāpeyya ca” is the training rule stated as, “one may give full ordination to a pregnant woman” (Pāci. 1068).

367. Pāyantinti ‘‘pāyantiṃ vuṭṭhāpeyyā’’ti (pāci. 1073) vuttasikkhāpadañca. Dve ca vassānīti ‘‘dve vassāni chasu dhammesu asikkhitasikkhaṃ sikkhamānaṃ vuṭṭhāpeyyā’’ti (pāci. 1080) vuttasikkhāpadañca. Saṅghenāsammatanti ‘‘sikkhitasikkhaṃ sikkhamānaṃ saṅghena asammataṃ vuṭṭhāpeyyā’’ti (pāci. 1086) vuttasikkhāpadañca. Tisso gihigatā vuttāti ‘‘ūnadvādasavassaṃ gihigataṃ (pāci. 1091), paripuṇṇadvādasavassaṃ gihigataṃ dve vassāni chasu dhammesu asikkhitasikkhaṃ (pāci. 1097), dvevassāni sikkhitasikkhaṃ saṅghena asammata’’nti (pāci. 1103) vuttasikkhāpadāni ca. Tissoyeva kumārikāti ‘‘ūnavīsativassaṃ kumāribhūta’’ntiādinā (pāci. 1120) nayena vuttā tisso ca.

367. “Pāyanti” is the training rule stated as, “one may give full ordination to a woman who is nursing a child” (Pāci. 1073). “Dve ca vassāni” is the training rule stated as, “one may give full ordination to a training nun who has not trained in the six rules for two years” (Pāci. 1080). “Saṅghenāsammataṃ” is the training rule stated as, “one may give full ordination to a training nun who has trained but has not been approved by the Saṅgha” (Pāci. 1086). “Tisso gihigatā vuttā” refers to the training rules stated as, “one may give full ordination to a woman who has lived as a laywoman and is under twelve years of age” (Pāci. 1091), “one who has lived as a laywoman and is fully twelve years of age but has not trained in the six rules for two years” (Pāci. 1097), and “one who has trained for two years but has not been approved by the Saṅgha” (Pāci. 1103). “Tissoyeva kumārikā” refers to the three cases stated similarly, such as, “one may give full ordination to one who has been a maiden under twenty years of age” (Pāci. 1120).

368. Ūnadvādasavassā dveti ‘‘ūnadvādasavassā vuṭṭhāpeyya (pāci. 1137), paripuṇṇadvādasavassā saṅghena asammatā vuṭṭhāpeyyā’’ti (pāci. 1142) vuttāni dve sikkhāpadāni ca. Alaṃ tāva teti ‘‘alaṃ [Pg.452] tāva te, ayye, vuṭṭhāpitenā’’ti (pāci. 1147) vuttasikkhāpadañca. Sokāvassāti ‘‘caṇḍiṃ sokāvāsaṃ sikkhamānaṃ vuṭṭhāpeyyā’’ti (pāci. 1159) vuttasikkhāpadañca. Pārivāsikacchandadānatoti ‘‘pārivāsikachandadānena sikkhamānaṃ vuṭṭhāpeyyā’’ti (pāci. 1167) vuttasikkhāpadañca.

368. “Ūnadvādasavassā dve” refers to the two training rules stated as, “one may give full ordination to a woman under twelve years of age” (Pāci. 1137), and “one may give full ordination to one who is fully twelve years of age but has not been approved by the Saṅgha” (Pāci. 1142). “Alaṃ tāva te” is the training rule stated as, “Enough for now, venerable one, with ordaining” (Pāci. 1147). “Sokāvassā” is the training rule stated as, “one may give full ordination to a female trainee who is violent and dwells in sorrow” (Pāci. 1159). “Pārivāsikacchandadānato” is the training rule stated as, “one may give full ordination to a female trainee for whom consent has been given for probation” (Pāci. 1167).

369. Anuvassaṃ duve cāti ‘‘anuvassaṃ vuṭṭhāpeyya (pāci. 1171), ekaṃ vassaṃ dve vuṭṭhāpeyyā’’ti (pāci. 1175) vuttasikkhāpadāni cāti ekūnasattati sikkhāpadāni. Adinnādānatulyattāti adinnādānena samānasamuṭṭhānattā. Tisamuṭṭhānikā katāti sacittakehi tīhi samuṭṭhānehi samuṭṭhahantīti vuttā.

369. “Anuvassaṃ duve ca” refers to the training rules stated as, “one may give full ordination annually” (Pāci. 1171), and “one may give full ordination to two in one year” (Pāci. 1175); these make a total of sixty-nine training rules. “Adinnādānatulyattā” means because they have the same origin as theft. “Tisamuṭṭhānikā katā” means they are said to arise from three origins with intention.

Dutiyapārājikasamuṭṭhānavaṇṇanā.

The Explanation of the Origins of the Second Pārājika.

370. Sañcarikuṭimahallakanti sañcarittaṃ, saññācikāya kuṭikaraṇaṃ, mahallakavihārakaraṇañca. Dhovāpanañca paṭiggahoti aññātikāya bhikkhuniyā purāṇacīvaradhovāpanañca cīvarapaṭiggahaṇañca. Cīvarassa ca viññattinti aññātakaṃ gahapatiṃ vā gahapatāniṃ vā cīvaraviññāpanasikkhāpadañca. Gahaṇañca taduttarinti taduttarisādiyanasikkhāpadañca.

370. “Sañcarikuṭimahallakaṃ” refers to acting as a go-between, the making of a hut by request, and the making of a large dwelling. “Dhovāpanañca paṭiggaho” refers to having an old robe washed by an unrelated bhikkhunī and the receiving of a robe from one. “Cīvarassa ca viññatti” is the training rule concerning requesting a robe from an unrelated householder or householder’s wife. “Gahaṇañca taduttari” is the training rule concerning accepting more than that.

371. Upakkhaṭadvayañcevāti ‘‘cīvaracetāpannaṃ upakkhaṭaṃ hotī’’ti (pārā. 528) āgatasikkhāpadadvayañca. Tathā dūtena cīvaranti dūtenacīvaracetāpannapahitasikkhāpadañca. Kosiyanti kosiyamissakasikkhāpadañca. Suddhakāḷānanti ‘‘suddhakāḷakāna’’ntiādisikkhāpadañca (pārā. 548). Dve bhāgādānameva cāti ‘‘dve bhāgā ādātabbā’’ti (pārā. 553) vuttasikkhāpadañca.

371. “Upakkhaṭadvayañceva” refers to the two training rules that come in the phrase, “when money for a robe is prepared” (Pārā. 528). “Tathā dūtena cīvaraṃ” is the training rule concerning money for a robe sent by a messenger. “Kosiyaṃ” is the training rule concerning mixed silk. “Suddhakāḷānaṃ” is the training rule concerning “of pure black” and so on (Pārā. 548). “Dve bhāgādānameva ca” is the training rule stated as, “two parts should be taken” (Pārā. 553).

372. Chabbassānīti [Pg.453] chabbassāni dhāraṇasikkhāpadañca. Purāṇassāti ‘‘purāṇasanthatassā’’ti (pārā. 567) vuttasikkhāpadañca. Lomadhovāpanampi cāti eḷakalomadhovāpanasikkhāpadañca. Rūpiyassa paṭiggāhoti rūpiyapaṭiggahaṇasikkhāpadañca. Ubho nānappakārakāti rūpiyasaṃvohārakayavikkayasikkhāpadāni ca.

372. “Chabbassāni” is the training rule concerning using for six years. “Purāṇassa” is the training rule stated as, “of an old mat” (Pārā. 567). “Lomadhovāpanampi ca” is the training rule concerning having sheep’s wool washed. “Rūpiyassa paṭiggāho” is the training rule concerning accepting money. “Ubho nānappakārakā” refers to the training rules concerning various kinds of monetary dealing and buying and selling.

373. Ūnabandhanapatto cāti ūnapañcabandhanapattasikkhāpadañca. Vassasāṭikasuttakanti vassikasāṭikasikkhāpadañca suttaṃ viññāpetvā cīvarakārāpanasikkhāpadañca. Vikappāpajjananti tantavāye upasaṅkamitvā cīvare vikappāpajjanañca. Yāva dvāradānañca sibbananti ‘‘yāva dvārakosā aggaḷaṭṭhapanāyā’’ti (pāci. 135) vuttasikkhāpadañca ‘‘aññātikāya bhikkhuniyā cīvaraṃ dadeyya (pāci. 171), cīvaraṃ sibbeyyā’’ti (pāci. 176) vuttasikkhāpadadvayañca.

373. “Ūnabandhanapatto ca” is the training rule concerning a bowl with fewer than five mendings. “Vassasāṭikasuttakaṃ” refers to the training rule concerning the rainy-season robe and the training rule concerning having a robe made after requesting thread. “Vikappāpajjanaṃ” is the training rule concerning going to a weaver and making an arrangement regarding a robe. “Yāva dvāradānañca sibbanaṃ” refers to the training rule stated as, “as far as the door-frame for placing the bolt” (pāci. 135), and the two training rules stated as, “one may give a robe to an unrelated bhikkhunī” (pāci. 171), and “one may sew a robe for her” (pāci. 176).

374. Pūvehīti pūvehi vā manthehi vā abhihaṭṭhuṃ pavāraṇasikkhāpadañca. Paccayoti catumāsapaccayapavāraṇasikkhāpadañca. Jotīti jotiyā samādahanasikkhāpadañca. Ratananti ratanasikkhāpadañca. Sūci…pe… sugatassa cāti sūcigharasikkhāpadādīni satta sikkhāpadāni ca.

374. “Pūvehi” is the training rule concerning the invitation with cakes or sweets. “Paccayo” is the training rule concerning the four-month invitation for requisites. “Joti” is the training rule concerning kindling a fire. “Ratanaṃ” is the training rule concerning valuables. “Sūci…pe… sugatassa ca” refers to the seven training rules, starting with the needle case and ending with the one concerning the Sugata’s measurements.

375. Aññaviññattisikkhā cāti ‘‘aññaṃ viññāpeyyā’’ti (pāci. 749) vuttasikkhāpadañca. Aññaṃ cetāpanampi cāti ‘‘aññaṃ cetāpetvā aññaṃ cetāpeyyā’’ti (pāci. 749) vuttasikkhāpadañca. Saṅghikena duve vuttāti ‘‘saṅghikena aññaṃ cetāpeyya (pāci. 759), saṅghikena saññācikena aññaṃ cetāpeyyā’’ti (pāci. 764) vuttāni dve sikkhāpadāni ca. Dve mahājanikenāti ‘‘mahājanikena aññaṃ cetāpeyya (pāci. 769), mahājanikena saññācikena aññaṃ cetāpeyyā’’ti (pāci. 774) vuttāni dve sikkhāpadāni ca.

375. “The training rule on asking for another thing” is the training rule stated as, “one may ask for another thing” (Pāci. 749). “And having another thing made” is the training rule stated as, “having had one thing made, one may have another thing made” (Pāci. 749). “Two stated regarding what belongs to the Saṅgha” refers to the two training rules stated as, “one may have another thing made with what belongs to the Saṅgha” (Pāci. 759), and “one may have another thing made with what belongs to the Saṅgha by requesting it” (Pāci. 764). “Two regarding what belongs to the public” refers to the two training rules stated as, “one may have another thing made with what belongs to the public” (Pāci. 769), and “one may have another thing made with what belongs to the public by requesting it” (Pāci. 774).

376. Tathā [Pg.454] puggalikenekanti ‘‘puggalikena saññācikena aññaṃ cetāpeyyā’’ti (pāci. 779) vuttamekasikkhāpadañca. Garupāvuraṇanti garupāvuraṇacetāpanasikkhāpadañca. Lahunti lahupāvuraṇacetāpanasikkhāpadaṃ. ‘‘Vighāsā udasāṭi cā’’ti padacchedo. Dve vighāsāti ‘‘uccāraṃ vā passāvaṃ vā saṅkāraṃ vā vighāsaṃ vā tirokuṭṭe vā tiropākāre vā chaḍḍeyya vā chaḍḍāpeyya vā (pāci. 825), harite chaḍḍeyya vā chaḍḍāpeyya vā’’ti (pāci. 829) evaṃ vuttāni dve vighāsasikkhāpadāni ca. Udasāṭi cāti udakasāṭikasikkhāpadañca. Tathā samaṇacīvaranti tathā ‘‘samaṇacīvaraṃ dadeyyā’’ti (pāci. 917) vuttasikkhāpadañcāti.

376. Similarly, one regarding what is personal: the single training rule stated as, “one may have another thing made with what is personal by requesting it” (Pāci. 779). Heavy covering: the training rule on having a heavy covering made. Light: the training rule on having a light covering made. The phrase division is “leftover food and water cloth”. Two on leftovers: the two training rules on leftovers stated thus, “one should throw, or have thrown, excrement, urine, refuse, or leftover food either beyond a wall or beyond an enclosure” (Pāci. 825), and “one should throw, or have thrown, it on green vegetation” (Pāci. 829). And water cloth: the training rule on the water cloth. Similarly, the monastic robe: the training rule stated as, “one should give a monastic robe” (Pāci. 917).

377. Iti ete ekūnapaṇṇāsa dhammā dukkhantadassinā bhagavatā chasamuṭṭhānikā teyeva sañcarittasamā sañcarittasikkhāpadena samā katā anumatā paññattāti yojanā.

377. The connection is as follows: Thus, these forty-nine principles, which have six origins, are equal to the rule on acting as a go-between. They were made equal to the training rule on acting as a go-between, approved, and laid down by the Blessed One, the Seer of the End of Suffering.

Sañcarittasamuṭṭhānavaṇṇanā.

The Explanation of the Origin of Acting as a Go-between.

378. Saṅghabhedoti saṅghabhedasikkhāpadañca. Bhedānuvattadubbacadūsakāti bhedānuvattakadubbacakuladūsakasikkhāpadāni ca. Duṭṭhullacchādananti duṭṭhullapaṭicchādanasikkhāpadañca. Diṭṭhīti diṭṭhiappaṭinissajjanasikkhāpadañca. Chandaujjagghikā duveti chandaṃadatvāgamanasikkhāpadañca ujjagghikāya antaraghare gamananisīdanasikkhāpadadvayañca.

378. Schism in the Saṅgha: the training rule on schism in the Saṅgha. Following schism, being difficult to admonish, and corrupters of families: the training rules on following one who causes a schism, being difficult to admonish, and corrupting families. Concealing a serious offense: the training rule on concealing a serious offense. Wrong view: the training rule on not renouncing a wrong view. Consent and two on loud laughter: the training rule on going without giving consent, and the pair of training rules on going and sitting inside a house with loud laughter.

379. Appasaddā duve vuttāti ‘‘appasaddo antaraghare gamissāmi, nisīdissāmī’’ti (pāci. 588, 589) vuttāni dve sikkhāpadāni ca. Na byāhareti ‘‘na sakabaḷena mukhena byāharissāmī’’ti (pāci. 619) vuttasikkhāpadañca. Chamā, nīcāsane, ṭhānanti ‘‘chamāyaṃ nisīditvā (pāci. 645), nīce [Pg.455] āsane nisīditvā (pāci. 647), ṭhito nisinnassā’’ti (pāci. 648) vuttasikkhāpadañca. Pacchato uppathena cāti ‘‘pacchato gacchanto purato gacchantassa (pāci. 649), uppathena gacchanto pathena gacchantassā’’ti (pāci. 650) vuttasikkhāpadadvayañca.

379. Two stated on being quiet: the two training rules stated as, “I will go among the houses quietly; I will sit down quietly” (Pāci. 588, 589). Not speaking: the training rule stated as, “I will not speak with my mouth full of food” (Pāci. 619). On the ground, on a low seat, standing: the training rules stated as, “sitting on the ground…” (Pāci. 645), “sitting on a low seat…” (Pāci. 647), and “standing, to one who is seated…” (Pāci. 648). And from behind, on a side-path: the pair of training rules stated as, “walking behind, to one walking in front…” (Pāci. 649), and “walking on a side-path, to one walking on the main path…” (Pāci. 650).

380. Vajjacchādāti vajjato paṭicchādanasikkhāpadañca. Anuvattā cāti ukkhittānuvattanasikkhāpadañca. Gahaṇanti ‘‘hatthaggahaṇaṃ vā sādiyeyyā’’ti (pāci. 675) vuttasikkhāpadañca. Osāreyya cāti ‘‘anapaloketvā kārakasaṅghaṃ anaññāya gaṇassa chandaṃ osāreyyā’’ti (pāci. 695) vuttasikkhāpadañca. Paccakkhāmīti sikkhā cāti ‘‘buddhaṃ paccācikkhāmī’’ti (pāci. 710) vuttasikkhāpadañca. Tathā kismiñcideva cāti ‘‘kismiñcideva adhikaraṇe paccākatā’’ti (pāci. 716) vuttasikkhāpadañca.

380. Concealing a fault: the training rule on concealing an offense. And following: the training rule on following one who has been suspended. Taking: the training rule stated as, “or should consent to the taking of the hand” (Pāci. 675). And removing: the training rule stated as, “without informing the acting Saṅgha, without knowing the consent of the group, one might remove someone” (Pāci. 695). Rejecting: the training rule stated as, “I reject the Buddha” (Pāci. 710). Similarly, in any case whatsoever: the training rule stated as, “having recanted in any dispute whatsoever” (Pāci. 716).

381. Saṃsaṭṭhā dve cāti ‘‘bhikkhuniyo paneva saṃsaṭṭhā viharantī’’ti (pāci. 722) ca ‘‘yā pana bhikkhunī evaṃ vadeyya saṃsaṭṭhāva, ayye, tumhe viharathā’’tiādivacanaṃ (pāci. 728) paṭicca vuttasikkhāpadadvayañca. Vadhitvā cāti ‘‘attānaṃ vadhitvā vadhitvā rodeyyā’’ti (pāci. 880) vuttasikkhāpadañca. Visibbetvā cāti ‘‘bhikkhuniyā cīvaraṃ visibbetvā vā visibbāpetvā vā’’ti (pāci. 893) vuttasikkhāpadañca. Dukkhitanti ‘‘dukkhitaṃ sahajīvini’’nti (pāci. 947) vuttasikkhāpadañca. Punadeva ca saṃsaṭṭhāti ‘‘saṃsaṭṭhā vihareyya gahapatinā vā gahapatiputtena vā’’ti (pāci. 956) evaṃ puna vuttasaṃsaṭṭhasikkhāpadañca. Neva vūpasameyya cāti ‘‘‘ehāyye, imaṃ adhikaraṇaṃ vūpasamehī’ti (pāci. 995) vuccamānā ‘sādhū’ti paṭissuṇitvā sā pacchā anantarāyikinī neva vūpasameyyā’’ti vuttasikkhāpadañca.

381. And two on associating: the pair of training rules stated in connection with “if nuns live in association…” (Pāci. 722) and the words beginning, “whatever nun should say, ‘Venerable ladies, you live in association…’” (Pāci. 728). And striking: the training rule stated as, “having struck and struck herself, she might weep” (Pāci. 880). And unraveling: the training rule stated as, “having unraveled a nun’s robe, or having had it unraveled…” (Pāci. 893). Suffering: the training rule stated as, “a suffering co-resident…” (Pāci. 947). And again associating: the training rule on associating stated again as, “she might live in association with a householder or a householder’s son” (Pāci. 956). And should not settle: the training rule stated as, “being told, ‘Come, venerable one, settle this legal issue,’ having agreed by saying, ‘Very well,’ she, later, without any obstacle, might not settle it” (Pāci. 995).

382. Jānaṃ [Pg.456] sabhikkhukārāmanti ‘‘jānaṃ sabhikkhukaṃ ārāmaṃ anāpucchā paviseyyā’’ti (pāci. 1024) vuttasikkhāpadañca. Tatheva na pavārayeti ‘‘ubhatosaṅghe tīhi ṭhānehi na pavāreyyā’’ti (pāci. 1051) vuttasikkhāpadañca. Tathā anvaddhamāsañcāti ‘‘anvaddhamāsaṃ bhikkhuniyā bhikkhusaṅghato dve dhammā paccāsīsitabbā’’ti (pāci. 1059) vuttasikkhāpadañca. Sahajīviniyo duveti ‘‘sahajīviniṃ vuṭṭhāpetvā dve vassāni neva anuggaṇheyya (pāci. 1108), sahajīviniṃ vuṭṭhāpetvā neva vūpakāseyyā’’ti (pāci. 1116) vuttasikkhāpadadvayañca.

382. Knowing a monastery with monks: the training rule stated as, “knowingly, one might enter a monastery occupied by monks without asking permission” (Pāci. 1024). Similarly, not inviting: the training rule stated as, “one should not invite from both Saṅghas in three respects” (Pāci. 1051). Likewise, every half-month: the training rule stated as, “every half-month, a nun should expect two things from the Saṅgha of monks” (Pāci. 1059). Two on co-residents: the pair of training rules stated as, “having ordained a co-resident, one should not support her for two years” (Pāci. 1108), and “having ordained a co-resident, one should not banish her” (Pāci. 1116).

383-4. Sace me cīvaraṃ ayyeti ‘‘sace me tvaṃ, ayye, cīvaraṃ dassasi, evāhaṃ taṃ vuṭṭhāpessāmī’’ti (pāci. 1151) vuttasikkhāpadañca. Anubandhissasīti ‘‘sace maṃ tvaṃ, ayye, dve vassāni anubandhissasi, evāhaṃ taṃ vuṭṭhāpessāmī’’ti (pāci. 1155) vuttasikkhāpadañca. Asamena sambuddhena pakāsitā ime sattatiṃsa dhammā sabbe kāyavācādito kāyavācācittato ekasamuṭṭhānā katā samanubhāsanā siyuṃ samuṭṭhānato samanubhāsanasikkhāpadena sadisā siyunti yojanā.

383-4. “If you, venerable lady, will give me a robe, then I will ordain you,” as stated in the training rule (Pāci. 1151). “If you, venerable lady, will attend upon me for two years, then I will ordain you,” as stated in the training rule (Pāci. 1155). The connection is as follows: these thirty-seven principles, proclaimed by the Unequalled, Fully Enlightened One, are all of a single origin, arising from body and speech, or from body, speech, and mind. They are exhortations; in terms of origin, they are similar to the training rule on exhortation.

Samanubhāsanasamuṭṭhānavaṇṇanā.

The Explanation of the Origin of Exhortation.

385. Kathināni ca tīṇīti ‘‘niṭṭhitacīvarasmiṃ bhikkhunā ubbhatasmiṃ kathine’’ti (pārā. 462) vuttāni ādito tīṇi sikkhāpadāni. Pattoti ‘‘dasāhaparamaṃ atirekapatto’’ti (pārā. 601) vuttasikkhāpadañca. Bhesajjameva cāti ‘‘paṭisāyanīyāni bhesajjānī’’ti (pārā. 622) vuttasikkhāpadañca. Accekampi cāti accekasikkhāpadañca. Sāsaṅkanti [Pg.457] tadanantarameva sāsaṅkasikkhāpadañca. Pakkamantadvayampi cāti ‘‘taṃ pakkamanto neva uddhareyyā’’ti (pāci. 109, 115) bhūtagāmavagge vuttasikkhāpadadvayañca.

385. And three on Kathina: the first three training rules, stated in the context of “when the robe-making is finished for the monk and the Kathina is lifted” (Pārā. 462). A bowl: the training rule stated as, “an extra bowl may be kept for a maximum of ten days” (Pārā. 601). And only medicine: the training rule stated as, “storable medicines” (Pārā. 622). And urgent: the training rule on urgent robe-cloth. Suspected: the immediately following training rule on a suspected place. And the two on departing: the pair of training rules stated in the Bhūtagāma section as, “departing, one should not fail to put it away” (Pāci. 109, 115).

386. Tathā upassayaṃ gantvāti ‘‘bhikkhunupassayaṃ upasaṅkamitvā bhikkhuniyo ovadeyyā’’ti (pāci. 158) vuttasikkhāpadañca. Paramparaṃ bhojananti ‘‘paramparabhojane pācittiya’’nti (pāci. 221) vuttasikkhāpadañca. Anatirittanti ‘‘anatirittaṃ khādanīyaṃ vā bhojanīyaṃ vā’’ti (pāci. 238) vuttasikkhāpadañca. Sabhattoti ‘‘nimantito sabhatto samāno’’ti (pāci. 299) vuttasikkhāpadañca. Vikappetvā tatheva cāti ‘‘cīvaraṃ vikappetvā’’ti (pāci. 373) vuttasikkhāpadañca.

386. "Similarly, going to the dwelling," refers to the training rule stated as (Pācittiya 158): "Having approached a bhikkhunī's dwelling, one should instruct the bhikkhunīs." "Successive eating" refers to the training rule stated as (Pācittiya 221): "There is an offense of expiation for successive eating." "Not leftover" refers to the training rule stated as (Pācittiya 238): "Edible or consumable food that is not leftover." "With a meal" refers to the training rule stated as (Pācittiya 299): "Being invited, with a meal." "Having determined, and just so" refers to the training rule stated as (Pācittiya 373): "Having determined a robe."

387. Raññoti ‘‘rañño khattiyassā’’ti (pāci. 498) vuttasikkhāpadañca. Vikāleti ‘‘vikāle gāmaṃ paviseyyā’’ti (pāci. 509-512) vuttasikkhāpadañca. Vosāsāti ‘‘vosāsamānarūpā ṭhitā’’ti (pāci. 558) vuttasikkhāpadañca. ‘‘Āraññake ussayavādikā’’ti padacchedo. Āraññaketi ‘‘tathārūpesu āraññakesu senāsanesu pubbe appaṭisaṃvidita’’nti (pāci. 570) vuttasikkhāpadañca. Ussayavādikāti ‘‘ussayavādikā vihareyyā’’ti (pāci. 679) vuttasikkhāpadañca. Pattasannicayañcevāti ‘‘pattasannicayaṃ kareyyā’’ti (pāci. 734) vuttasikkhāpadañca. Pure, pacchā, vikālaketi ‘‘yā pana bhikkhunī purebhattaṃ kulāni upasaṅkamitvā’’ti (pāci. 855) ca ‘‘pacchābhattaṃ kulāni upasaṅkamitvā’’ti (pāci. 860) ca ‘‘vikāle kulāni upasaṅkamitvā’’ti (pāci. 865) ca vuttasikkhāpadattayañca.

387. "Rañño" refers to the training rule stated as "of a king, a Khattiya" (Pāc. 498). "Vikāle" refers to the training rule stated as "entering a village at an improper time" (Pāc. 509-512). "Vosāsā" refers to the training rule stated as "standing there behaving in an overbearing manner" (Pāc. 558). The phrase "Āraññake ussayavādikā" requires a word division. "Āraññake" refers to the training rule stated as "in such forest lodgings, not previously arranged" (Pāc. 570). "Ussayavādikā" refers to the training rule stated as "she should dwell contentiously" (Pāc. 679). "Pattasannicayañcevā" refers to the training rule stated as "making a collection of bowls" (Pāc. 734). "Pure, pacchā, vikālake" refers to the three training rules stated as "whatever bhikkhunī, having gone to families before the meal" (Pāc. 855), "having gone to families after the meal" (Pāc. 860), and "having gone to families at an improper time" (Pāc. 865).

388-9. Pañcāhikanti [Pg.458] ‘‘pañcāhikaṃ saṅghāṭicāraṃ atikkameyyā’’ti (pāci. 898) vuttasikkhāpadañca. Saṅkamaninti ‘‘cīvarasaṅkamanīyaṃ dhāreyyā’’ti (pāci. 903) vuttasikkhāpadañca. Tathā āvasathadvayanti ‘‘āvasathacīvaraṃ anissajjitvā paribhuñjeyya (pāci. 1004), āvasathaṃ anissajjitvā cārikaṃ pakkameyyā’’ti (pāci. 1009) evaṃ āvasathena saddhiṃ vuttasikkhāpadadvayañca. Pasākheti ‘‘pasākhe jātaṃ gaṇḍaṃ vā’’ti (pāci. 1063) vuttasikkhāpadañca. Āsane cāti ‘‘bhikkhussa purato anāpucchā āsane nisīdeyyā’’ti (pāci. 1215) vuttasikkhāpadañcāti ime pana ekūnatiṃsa dhammā kāyavācato, kāyavācācittato ca samuṭṭhānato sabbe dvisamuṭṭhānikā, tatoyeva kathinasambhavā kathinasamuṭṭhānā hontīti yojanā.

388-9. 'Pañcāhika' refers to the training rule stated as 'should exceed the five-day limit for the saṅghāṭī-robe' (Pāc. 898). 'Saṅkamanī' refers to the training rule stated as 'should wear a robe intended for transference' (Pāc. 903). Similarly, 'āvasathadvaya' refers to the two training rules concerning the dwelling: 'should use a dwelling-robe without relinquishing it' (Pāc. 1004) and 'should set out on a journey without relinquishing the dwelling' (Pāc. 1009). 'Pasākhe' refers to the training rule stated as 'a boil arisen in the armpit' (Pāc. 1063). 'Āsane ca' refers to the training rule stated as 'should sit on a seat in front of a bhikkhu without asking permission' (Pāc. 1215). These twenty-nine rules, however, arising from body and speech, or from body, speech, and mind, all have a dual origin; therefore, being connected with the Kathina, they have their origin in the Kathina. This is the application.

Kathinasamuṭṭhānavaṇṇanā.

The Explanation of the Kathina Origin.

390. Dve seyyāti dve sahaseyyasikkhāpadāni ca. Āhaccapādo cāti āhaccapādakasikkhāpadañca. Piṇḍañcāti āvasathapiṇḍabhojanasikkhāpadañca. Gaṇabhojananti gaṇabhojanasikkhāpadañca. Vikāleti vikālabhojanasikkhāpadañca. Sannidhiñcevāti sannidhikārakasikkhāpadañca. Dantaponanti dantaponasikkhāpadañca. Acelakanti acelakasikkhāpadañca.

390. Dve seyyā refers to the two training rules concerning shared bedding. Āhaccapādo ca refers to the training rule concerning high beds. Piṇḍañca refers to the training rule concerning eating alms-food at a residence. Gaṇabhojana refers to the training rule concerning group meals. Vikāle refers to the training rule concerning eating at an improper time. Sannidhiñcevā refers to the training rule concerning storing up. Dantapona refers to the training rule concerning tooth-cleaners. Acelaka refers to the training rule concerning naked ascetics.

391. Uyyuttañcāti ‘‘uyyuttaṃ senaṃ dassanāya gaccheyyā’’ti (pāci. 311) vuttasikkhāpadañca. ‘‘Vase uyyodhi’’nti padacchedo. Vaseti ‘‘senāya vaseyyā’’ti (pāci. 318) vuttasikkhāpadañca. Uyyodhinti ‘‘uyyodhikaṃ vā…pe… anīkadassanaṃ vā gaccheyyā’’ti (pāci. 323) vuttasikkhāpadañca[Pg.459]. Surāti surāpānasikkhāpadañca. Orena nhāyananti orenaddhamāsanahāyanasikkhāpadañca. Dubbaṇṇakaraṇañcevāti ‘‘tiṇṇaṃ dubbaṇṇakaraṇāna’’nti (pāci. 368) vuttasikkhāpadañca. Pāṭidesanīyadvayanti vuttāvasesaṃ pāṭidesanīyadvayañca.

391. Uyyuttañcāti refers to the training rule stated as, 'One should go to see an army that is mobilized' (Pāc. 311). 'Vase uyyodhi' is the word division. Vaseti refers to the training rule stated as, 'One should stay with an army' (Pāc. 318). Uyyodhinti refers to the training rule stated as, 'One should go to see a battle array or a military display' (Pāc. 323). Surāti refers to the training rule concerning drinking alcohol. Orena nhāyananti refers to the training rule concerning bathing more than once every half-month. Dubbaṇṇakaraṇañcevāti refers to the training rule stated as, 'of the three means of discolouring' (Pāc. 368). Pāṭidesanīyadvayanti refers to the remaining two Pāṭidesanīya rules.

392. Lasuṇanti lasuṇasikkhāpadañca. Upatiṭṭheyyāti ‘‘bhikkhussa bhuñjantassa pānīyena vā vidhūpanena vā upatiṭṭheyyā’’ti (pāci. 816) vuttasikkhāpadañca. Naccadassanameva cāti ‘‘naccaṃ vā gītaṃ vā vāditaṃ vā dassanāya gaccheyyā’’ti (pāci. 834) vuttasikkhāpadañca. Nagganti ‘‘naggā nahāyeyyā’’ti (pāci. 884) vuttasikkhāpadañca. Attharaṇanti ‘‘ekattharaṇapāvuraṇā tuvaṭṭeyyu’’nti (pāci. 937) vuttasikkhāpadañca. Mañceti ‘‘ekamañce tuvaṭṭeyyu’’nti (pāci. 933) vuttasikkhāpadañca. Antoraṭṭheti ‘‘antoraṭṭhe sāsaṅkasammate’’ti (pāci. 962) vuttasikkhāpadañca. Tathā bahīti ‘‘tiroraṭṭhe sāsaṅkasammate’’ti (pāci. 966) vuttasikkhāpadañca.

392. Lasuṇanti refers to the training rule about garlic. Upatiṭṭheyyāti refers to the training rule stated as, 'One should attend upon a bhikkhu who is eating, with water or a fan' (Pāc. 816). Naccadassanameva cāti refers to the training rule stated as, 'One should not go to see dancing, singing, or instrumental music' (Pāc. 834). Nagganti refers to the training rule stated as, 'One should not bathe naked' (Pāc. 884). Attharaṇanti refers to the training rule stated as, 'They should lie down with a single covering' (Pāc. 937). Mañceti refers to the training rule stated as, 'They should lie down on a single bed' (Pāc. 933). Antoraṭṭheti refers to the training rule stated as, 'In a place considered dangerous within the kingdom' (Pāc. 962). Tathā bahīti refers to the training rule stated as, 'In a place considered dangerous outside the kingdom' (Pāc. 966).

393. Antovassanti ‘‘antovassaṃ cārikaṃ careyyā’’ti (pāci. 970) vuttasikkhāpadañca. Agārañcāti ‘‘rājāgāraṃ vā cittāgāraṃ vā…pe… pokkharaṇiṃ vā dassanāya gaccheyyā’’ti (pāci. 978) vuttasikkhāpadañca. Āsandinti ‘‘āsandiṃ vā pallaṅkaṃ vā paribhuñjeyyā’’ti (pāci. 983) vuttasikkhāpadañca. Suttakantananti ‘‘suttaṃ kanteyyā’’ti (pāci. 987) vuttasikkhāpadañca. Veyyāvaccanti ‘‘gihiveyyāvaccaṃ kareyyā’’ti (pāci. 991) vuttasikkhāpadañca. Sahatthā cāti ‘‘agārikassa vā paribbājakassa vā paribbājikāya vā sahatthā khādanīyaṃ vā bhojanīyaṃ vā dadeyyā’’ti (pāci. 1000) vuttasikkhāpadañca[Pg.460]. Āvāse ca abhikkhuketi ‘‘abhikkhuke āvāse vassaṃ vaseyyā’’ti (pāci. 1047) vuttasikkhāpadañca.

393. Antovassanti refers to the training rule stated as, 'One should not travel during the rains retreat' (Pāc. 970). Agārañcāti refers to the training rule stated as, 'One should not go to see a royal palace, a picture gallery, ... or a lotus pond' (Pāc. 978). Āsandinti refers to the training rule stated as, 'One should not use a chair or a couch' (Pāc. 983). Suttakantananti refers to the training rule stated as, 'One should not spin yarn' (Pāc. 987). Veyyāvaccanti refers to the training rule stated as, 'One should not perform a service for a householder' (Pāc. 991). Sahatthā cāti refers to the training rule stated as, 'One should not give hard or soft food with one's own hand to a householder, a male wanderer, or a female wanderer' (Pāc. 1000). Āvāse ca abhikkhuketi refers to the training rule stated as, 'One should not spend the rains retreat in a residence without monks' (Pāc. 1047).

394. Chattanti ‘‘chattupāhanaṃ dhāreyyā’’ti (pāci. 1178) vuttasikkhāpadañca. Yānañcāti ‘‘yānena yāyeyyā’’ti (pāci. 1186) vuttasikkhāpadañca. Saṅghāṇinti ‘‘saṅghāṇiṃ dhāreyyā’’ti (pāci. 1191) vuttasikkhāpadañca. Alaṅkāranti ‘‘itthālaṅkāraṃ dhāreyyā’’ti (pāci. 1195) vuttasikkhāpadañca. Gandhavāsitanti ‘‘gandhavaṇṇakena nahāyeyya (pāci. 1199), vāsitakena piññākena nahāyeyyā’’ti (pāci. 1203) vuttasikkhāpadadvayañca. ‘‘Bhikkhunī…pe… gihiniyā’’ti etena ‘‘bhikkhuniyā ummaddāpeyyā’’tiādīni (pāci. 1207) cattāri sikkhāpadāni vuttāni.

394. Chattanti refers to the training rule stated as, 'One should not use an umbrella and footwear' (Pāc. 1178). Yānañcāti refers to the training rule stated as, 'One should not travel by vehicle' (Pāc. 1186). Saṅghāṇinti refers to the training rule stated as, 'One should not wear a loincloth' (Pāc. 1191). Alaṅkāranti refers to the training rule stated as, 'One should not wear a woman’s ornament' (Pāc. 1195). Gandhavāsitanti refers to the two training rules stated as, 'One should not bathe with scented powder' (Pāc. 1199), and 'One should not bathe with scented oil-cake powder' (Pāc. 1203). 'Bhikkhunī…pe… gihiniyā'—by this, the four training rules beginning with 'a bhikkhunī should not have herself massaged' (Pāc. 1207) are stated.

395. Tathāsaṃkaccikāti ‘‘asaṃkaccikā gāmaṃ paviseyyā’’ti (pāci. 1225) evaṃ vuttasikkhāpadañca. Ime pana tecattālīsa dhammā sabbe kāyacittavasena dvisamuṭṭhānikā. Eḷakalomena samuṭṭhānato samā hontīti yojanā.

395. Tathāsaṃkaccikāti refers to the training rule stated as, 'One should not enter the village without a bodice' (Pāc. 1225). These forty-three rules, however, all have a dual origin by way of body and mind. They are equal in origin to the sheep's wool rule. This is the application.

Eḷakalomasamuṭṭhānavaṇṇanā.

The Explanation of the Origin from the Sheep's Wool Rule.

396-7. Aññatrāti ‘‘mātugāmassa uttarichappañcavācāhi dhammaṃ deseyya aññatra viññunā purisaviggahenā’’ti (pāci. 63) vuttasikkhāpadañca. Asammato cevāti ‘‘asammato bhikkhuniyo ovadeyyā’’ti (pāci. 146) vuttasikkhāpadañca. Tathā atthaṅgatena cāti ‘‘atthaṅgate sūriye bhikkhuniyo ovadeyyā’’ti (pāci. 154) vuttasikkhāpadañca. Tiracchānavijjā dve vuttāti ‘‘tiracchānavijjaṃ pariyāpuṇeyya, vāceyyā’’ti (pāci. 1014, 1018) evaṃ vuttāni dve sikkhāpadāni ca. Anokāsakatampi cāti ‘‘anokāsakataṃ bhikkhuṃ pañhaṃ [Pg.461] puccheyyā’’ti (pāci. 1220) vuttasikkhāpadañcāti ime pana sabbe cha dhammā vācato, vācācittato cāti imehi dvīhi samuṭṭhānehi samuṭṭhānikā honti. Padasodhammatulyatā ayametesaṃ padasodhammena sadisabhāvoti yojanā.

396-7. Aññatra refers to the training rule stated as, 'One should not teach the Dhamma to a woman with more than five or six sentences, unless in the presence of an intelligent man' (Pāc. 63). Asammato ceva refers to the training rule stated as, 'One should not advise bhikkhunīs if not appointed' (Pāc. 146). Tathā atthaṅgatena ca refers to the training rule stated as, 'One should not advise bhikkhunīs after sunset' (Pāc. 154). Tiracchānavijjā dve vuttā refers to the two training rules stated as, 'One should not learn mundane knowledge, nor teach it' (Pāc. 1014, 1018). Anokāsakatam pi ca refers to the training rule stated as, 'One should not question a bhikkhu without being given leave' (Pāc. 1220). These six rules, however, arise from speech, and from speech and mind, thus having two modes of arising. Their equality with the Padasodhamma is their state of being similar to the Padasodhamma; this is the connection.

Padasodhammasamuṭṭhānavaṇṇanā.

Explanation of the Origin of the Padasodhamma Rules.

398-9. Ekanti ‘‘bhikkhuniyā saddhiṃ saṃvidhāya ekaddhānamaggaṃ paṭipajjeyyā’’ti (pāci. 180) vuttasikkhāpadañca. Nāvanti ‘‘ekanāvaṃ abhiruheyyā’’ti (pāci. 188) vuttasikkhāpadañca. Paṇītañcāti ‘‘paṇītabhojanāni agilāno attano atthāya viññāpetvābhuñjeyyā’’ti (pāci. 259) vuttasikkhāpadañca. Saṃvidhānañcāti mātugāmena saddhiṃ saṃvidhāya gamanasikkhāpadañca. Saṃhareti ‘‘sambādhe lomaṃ saṃharāpeyyā’’ti (pāci. 799) vuttasikkhāpadañca. Dhaññanti ‘‘āmakadhaññaṃ viññatvā vā’’ti (pāci. 821) vuttasikkhāpadañca. Nimantitā cevāti ‘‘nimantitā vā pavāritā vā khādanīyaṃ vā bhojanīyaṃ vā khādeyya vā bhuñjeyya vā’’ti (pāci. 1038) vuttasikkhāpadañca. Pāṭidesaniyaṭṭhakanti bhikkhunīnaṃ vuttā aṭṭha pāṭidesanīyā ceti buddhaseṭṭhena paññattā etā cuddasa sikkhā catusamuṭṭhānā kāyato, kāyavācato, kāyacittato, vācācittato cāti catūhi samuṭṭhānehi samuṭṭhahanti. Samuṭṭhānato addhānena addhānasikkhāpadena samā hontīti matāti yojanā.

398-9. Ekam refers to the training rule stated as, 'A monk should not arrange to travel on a road together with a nun' (Pāc. 180). Nāvam refers to the training rule stated as, 'A monk should not board the same boat with a woman' (Pāc. 188). Paṇītam ca refers to the training rule stated as, 'A monk who is not ill should not, for his own benefit, request and consume choice foods' (Pāc. 259). Saṃvidhānam ca refers to the training rule concerning traveling after arranging with a woman. Saṃhare refers to the training rule stated as, 'A monk should not have body hair removed in a confined space' (Pāc. 799). Dhaññam refers to the training rule stated as, 'A monk should not request raw grain' (Pāc. 821). Nimantitā ceva refers to the training rule stated as, 'A monk, having been invited or having indicated he is satisfied, should not then eat solid or soft food' (Pāc. 1038). The eight Pāṭidesanīya rules declared for nuns—these fourteen training rules, established by the supreme Buddha, arise from four origins: from the body, from body and speech, from body and mind, and from speech and mind. In terms of origin, they are considered equal to the Addhāna training rule; this is the connection.

Addhānasamuṭṭhānavaṇṇanā.

Explanation of the Origin of the Addhāna Rule.

400-1. Sutinti [Pg.462] upassutitiṭṭhanasikkhāpadañca. Sūpādiviññattinti sūpodanaviññattisikkhāpadañca. Andhakāreti ‘‘rattandhakāre appadīpe’’ti (pāci. 839) vuttasikkhāpadañca. Tatheva ca paṭicchanneti ‘‘paṭicchanne okāse’’ti (pāci. 843) vuttasikkhāpadañca. Okāseti ‘‘ajjhokāse purisena saddhi’’nti (pāci. 847) evaṃ vuttasikkhāpadañca. Byūhe cāti tadanantarameva ‘‘rathikāya vā byūhe vā siṅghāṭake vā purisena saddhi’’nti (pāci. 851) āgatasikkhāpadañcāti ime sabbepi ādiccabandhunā desitā cha dhammā catutthacchaṭṭhato kāyacittato, kāyavācācittato ca samuṭṭhahantā theyyasatthasamuṭṭhānā theyyasatthasikkhāpadena samānasamuṭṭhānā siyunti yojanā.

400-1. Suti refers to the training rule concerning standing to eavesdrop. Sūpādiviññatti refers to the training rule concerning requesting soup and rice. Andhakāra refers to the training rule stated as, 'in the darkness of night, without a lamp' (Pāc. 839). Similarly, Paṭicchanna refers to the training rule stated as, 'in a concealed place' (Pāc. 843). Okāsa refers to the training rule stated thus, 'in an open space with a man' (Pāc. 847). And Byūha refers to the training rule that comes immediately after that, 'at a road, or an array, or a crossroads with a man' (Pāc. 851). All these six rules were taught by the Kinsman of the Sun, and arising from the fourth and sixth origins—that is, from body and mind, and from body, speech, and mind—they are of the same origin as the Theyyasattha (theft and weapons) training rule; this is the connection.

Theyyasatthasamuṭṭhānavaṇṇanā.

Explanation of the Origin of the Theft and Weapons Rule.

402. Chatta, daṇḍakarassāpīti ‘‘na chattapāṇissa daṇḍapāṇissā’’ti (pāci. 635) vuttasikkhāpadadvayañca. Satthāvudhakarassāpīti ‘‘na satthapāṇissa (pāci. 636), na āvudhapāṇissā’’ti (pāci. 637) vuttasikkhāpadadvayañca. Pādukūpāhanā, yānanti ‘‘na pādukāruḷhassa (pāci. 638), na upāhanāruḷhassa (pāci. 639), na yānagatassā’’ti (pāci. 640) vuttasikkhāpadattayañca. Seyyā, pallatthikāya cāti ‘‘na sayanagatassa (pāci. 641), na pallatthikāya nisinnassā’’ti (pāci. 642) vuttasikkhāpadadvayañca.

402. Regarding umbrellas and staffs, there are the two training rules stated as: ‘One should not teach the Dhamma to one with an umbrella in hand or with a staff in hand’ (Pāc. 635). Regarding knives and weapons, there are the two training rules stated as: ‘One should not teach the Dhamma to one with a knife in hand (Pāc. 636), nor to one with a weapon in hand’ (Pāc. 637). Regarding shoes, sandals, and vehicles, there are the three training rules stated as: ‘One should not teach the Dhamma to one wearing shoes (Pāc. 638), nor to one wearing sandals (Pāc. 639), nor to one traveling in a vehicle’ (Pāc. 640). Regarding beds and cross-legged sitting, there are the two training rules stated as: ‘One should not teach the Dhamma to one lying on a bed (Pāc. 641), nor to one sitting cross-legged’ (Pāc. 642).

403. Veṭhitoguṇṭhito cāti ‘‘na veṭhitasīsassa (pāci. 643), na oguṇṭhitasīsassā’’ti (pāci. 644) vuttasikkhāpadadvayañcāti nidassitā sabbe ekādasa dhammā vācācittasaṅkhātena ekena samuṭṭhānena [Pg.463] samuṭṭhitā dhammadesanasamuṭṭhānāti saññitā sallakkhitāti yojanā.

403. Veṭhitoguṇṭhito ca refers to the two training rules stated as ‘not to one with head wrapped’ (Pāc. 643) and ‘not to one with head covered’ (Pāc. 644). All eleven rules thus indicated, arising from the single origin reckoned as speech and mind, are known and distinguished as arising from the teaching of the Dhamma; this is the connection.

Dhammadesanasamuṭṭhānavaṇṇanā.

Explanation of the Origin from Teaching the Dhamma.

404. Evaṃ tāva sambhinnasamuṭṭhānaṃ veditabbaṃ, niyatasamuṭṭhānaṃ tividhaṃ, taṃ ekasseva sikkhāpadassa hotīti visuṃyeva dassetumāha ‘‘bhūtārocanakañcevā’’tiādi. Bhūtārocanakañcevāti tīhi acittakasamuṭṭhānehi samuṭṭhitaṃ bhūtārocanasikkhāpadañca. Corivuṭṭhāpanampi cāti vācācittato, kāyavācācittato cāti dvīhi samuṭṭhitaṃ corivuṭṭhāpanasikkhāpadañca. Ananuññātameva ananuññātamattaṃ. Ananuññātamattanti vācato, kāyavācato, vācācittato, kāyavācācittato cāti catūhi samuṭṭhitaṃ ananuññātasikkhāpadañcāti. Idaṃ tayanti idaṃ sikkhāpadattayaṃ. Asambhinnanti kenaci aññena sikkhāpadena asammissasamuṭṭhānaṃ.

404. Thus, the mixed origin should be understood. The determinate origin is threefold; it belongs to a single training rule, and to show it separately, he says, ‘bhūtārocanakañceva’ and so on. ‘Bhūtārocanakañceva’ means the training rule regarding revealing one’s true attainments, which arises from three origins without consciousness. ‘Corivuṭṭhāpanam pi ca’ means the training rule regarding the ordination of a thief, which arises from two origins: from speech and mind, and from body, speech, and mind. ‘Ananuññātameva’ means merely unpermitted. ‘Ananuññātamattam’ means the training rule regarding the unpermitted, which arises from four origins: from speech, from body and speech, from speech and mind, and from body, speech, and mind. ‘Idaṃ tayam’ means these three training rules. ‘Asambhinnam’ means its origin is unmixed with any other training rule.

Iti uttare līnatthapakāsaniyā

Thus in the Uttaralīnatthapakāsanī,

Samuṭṭhānasīsakathāvaṇṇanā niṭṭhitā.

The explanation of the discourse on the section of origins is concluded.

Āpattisamuṭṭhānakathāvaṇṇanā

Explanation of the Discourse on the Origin of Offenses.

405. Ādināti paṭhamena kāyasaṅkhātena samuṭṭhānena.

405. By the first, that is, by the origin reckoned as bodily action.

406-7. Dukkaṭādayoti ādi-saddena thullaccayasaṅghādisesā gahitā. Yathāha – ‘‘payoge dukkaṭaṃ. Ekaṃ piṇḍaṃ anāgate āpatti thullaccayassa. Tasmiṃ piṇḍe āgate āpatti saṅghādisesassā’’ti (pari. 277). Vikāle pana pācittīti vikālabhojanapācitti. Aññātihatthatoti aññātikāya bhikkhuniyā antaragharaṃ paviṭṭhāya hatthato. Gahetvāti [Pg.464] khādanīyaṃ vā bhojanīyaṃ vā sahatthā paṭiggahetvā. ‘‘Pañca imā āpattiyo’’ti padacchedo.

406-7. Dukkaṭādayo: by the word ādi, thullaccaya and saṅghādisesa are included. As it is said: ‘In the preliminary action, a dukkaṭa. If one lump of food has not yet arrived, there is an offense of thullaccaya. When that lump of food arrives, there is an offense of saṅghādisesa’ (Pari. 277). Vikāle pana pācittī refers to the pācittiya for eating at the wrong time. Aññātihatthato means from the hand of a non-related bhikkhunī who has entered a house. Gahetvā means having received with one's own hand either solid or soft food. Pañca imā āpattiyo is the word division.

408. Dutiyenāti vācāsaṅkhātena samuṭṭhānena.

408. By the second, that is, by the origin reckoned as speech.

409-10. Samādisati katheti ce. Sabbathā vipannanti adesitavatthukatādinā sabbappakārena vipannappadesaṃ. Kuṭinti saññācikāya kuṭiṃ. Yathāha parivāre ‘‘tassa kuṭiṃ karonti adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ aparikkamana’’nti (pari. 278). Padasodhammaṃ mūlaṃ samuṭṭhānaṃ yassa pācittiyassāti tathā vuttaṃ, tena padasodhammamūlena, sahatthe cetaṃ karaṇavacanaṃ.

409-10. If one orders or speaks. Sabbathā vipannam refers to a dwelling that is entirely unsuitable in every way, due to reasons such as not having the site properly designated. Kuṭi means a hut built by request. As stated in the Parivāra: ‘They build a hut for him—without a designated site, exceeding the proper measurements, with harmful intent, and without having the site approved’ (Pari. 278). The Pācittiya offense is said to have the Padasodhamma as its root origin, hence the term padasodhammamūlena. And this is an instrumental expression.

411. Tatiyena samuṭṭhānenāti kāyavācāsaṅkhātena samuṭṭhānena.

411. By the third origin, that is, by the origin reckoned as body and speech.

412. Saṃvidahitvānāti saddhiṃ vidahitvā, ‘‘kuṭiṃ karomā’’ti aññehi saddhiṃ mantetvāti attho.

412. Saṃvidahitvāna means having arranged together, that is, having discussed with others, saying, ‘Let us build a hut’—this is the meaning.

413. Vatvāti attano atthāya viññāpetvā. Bhikkhuninti bhikkhūnaṃ bhuñjanaṭṭhāne ṭhatvā ‘‘idha sūpaṃ detha, idha odanaṃ dethā’’ti vosāsamānaṃ upāsakānaṃ vatvā dāpentiṃ bhikkhuniṃ. Na nivāretvāti ‘‘apasakka tāva, bhagini, yāva bhikkhū bhuñjantī’’ti anapasādetvā bhuñjatoti yojanā.

413. ‘Vatvāti’ means having requested for one’s own benefit. ‘Bhikkhuninti’ refers to a bhikkhunī who, standing in the place where bhikkhus are eating and giving instructions to the lay devotees by saying, ‘Give soup here, give rice here,’ causes them to give. ‘Na nivāretvāti’ means not preventing her, not dismissing her by saying, ‘Sister, step aside for a moment, until the bhikkhus finish eating’; the connection is to ‘he eats’.

414. Catutthena kāyacittasamuṭṭhānena kati āpattiyo siyunti yojanā.

414. By the fourth, that is, by the origin of body and mind. ‘Kati āpattiyo siyunti’ means ‘How many offenses may there be?’—this is the connection.

417. Pañcamenāti vācācittasamuṭṭhānena. Vadanti vadanto samudācaranto.

417. By the fifth, that is, by the origin of speech and mind. ‘Vadanti vadanto samudācaranto’ means speaking, uttering, engaging in.

418. Kuṭinti [Pg.465] nidassanamattaṃ, adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ senāsanampi gahaṇaṃ veditabbaṃ.

418. ‘Kuṭinti’ is merely an example. It should be understood to include the taking of any dwelling that is without a designated site, exceeds the proper measurements, is with contention, and is without circumambulation.

419. Vāceti padaso dhammanti ettha ‘‘anupasampanna’’nti seso. Yathāha – ‘‘bhikkhu akappiyasaññī anupasampannaṃ padaso dhammaṃ vācetī’’ti (pari. 281). Davakamyatā vadantassāti jātiādīhi akkosavatthūhi kīḷādhippāyena vadantassa. Davakamyatāti ca ‘‘paṭisaṅkhā yoniso’’tiādīsu (ma. ni. 1.22, 24, 422; a. ni. 6.58; 8.9; mahāni. 199, 206; dha. sa. 1355; vibha. 518) viya ya-kāralopena niddeso.

419. In ‘Vāceti padaso dhammaṃ’ (recites the Dhamma word by word), the word to be supplied here is ‘anupasampannaṃ’ (to one not fully ordained). As it is said: ‘A bhikkhu, perceiving it as improper, recites the Dhamma word by word to one who is not fully ordained’ (Pari. 281). ‘Davakamyatā vadantassāti’ refers to one who speaks with playful intent, using grounds for abuse such as birth and so on. And ‘Davakamyatā’ is a term where the letter ‘ya’ has been elided, as in such phrases as ‘paṭisaṅkhā yoniso’ and so on.

420. Chaṭṭhena kāyavācācittasamuṭṭhānena. Saṃvidahitvānāti saṃvidhāya, ‘‘tvañca ahañca ekato avaharissāmā’’ti sammantanaṃ katvā. Bhaṇḍaṃ haratīti ‘‘bhāriyaṃ tvaṃ ekaṃ passaṃ gaṇha, ahaṃ ima’’nti vatvā tena saha ṭhānā cāveti ce.

420. By the sixth, by the origin of body, speech, and mind. ‘Saṃvidahitvānāti’ means having made an arrangement, having made an agreement, saying, ‘You and I will take it away together’. ‘Bhaṇḍaṃ haratīti’ means if, saying, ‘You take one side of this heavy thing, and I this one,’ he moves it from its place together with him.

423. Idha imasmiṃ sāsane. Vimatūparamaṃ paramanti ettha ‘‘kappiyaṃ nu kho, akappiya’’nti vā ‘‘āpatti nu kho, anāpattī’’ti vā ‘‘dhammo nu kho, adhammo’’ti vā evamādinā nayena vividhenākārena pavattā vimati vicikicchā vimati. Vimatiṃ uparameti vināsetīti vimatūparamaṃ. Paramaṃ uttamaṃ. Uttaranti vibhaṅgakhandhakāgatānaṃ nidānādivinicchayānaṃ pañhauttarabhāvena ṭhitattā uttaraṃ. Imaṃ uttaraṃ nāma pakaraṇaṃ yo uttarati paññāya ogāhetvā pariyosāpeti. Idha ‘‘uttaraṃ uttara’’nti padadvaye ekaṃ guṇanidassanaṃ, ekaṃ satthanidassananti gahetabbaṃ. Sunayena yuto so puggalo vinayaṃ piṭakaṃ uttaratīti sambandho. Kiṃ visiṭṭhanti āha ‘‘sunaya’’ntiādi[Pg.466]. Suṭṭhu cārittavārittadaḷhīkaraṇasithilakaraṇabhedā paññattianaupaññattādinayā etthāti sunayo, taṃ. Suṭṭhu nīyati vinicchayo etenāti sunayo, uttaravinicchayo, tena. Vinicchayāvabodhena saṃyutto samannāgato. Dukkhena uttarīyatīti duttaraṃ. Pātimokkhasaṃvarasīladīpakattena samādhipaññānibbānasaṅkhātauttarappattiyā patiṭṭhābhāvato uttaraṃ uttarati ogāhetvā pariyosānaṃ pāpuṇātīti attho.

423. ‘Idha’ means in this Dispensation. In the phrase ‘Vimatūparamaṃ paramaṃ’ (the supreme cessation of doubt), ‘vimati’ (doubt) is skepticism that proceeds in various ways, such as: ‘Is this allowable or not allowable?’, ‘Is this an offense or not an offense?’, or ‘Is this the Dhamma or not the Dhamma?’. ‘Vimatūparamaṃ’ means it causes doubt to cease, it destroys it. ‘Paramaṃ’ means supreme. ‘Uttaraṃ’ (Higher/Answer) is so called because it stands in the manner of questions and answers regarding the determinations of origins and so on, which are found in the Vibhaṅga and Khandhaka sections. Whoever masters this treatise called ‘Uttara’, having penetrated it with wisdom, brings it to completion. Here, in the two words ‘uttaraṃ uttaraṃ’, one should be understood as indicating a quality, and the other as indicating the treatise. The connection is that a person endowed with a good method masters the Vinaya Piṭaka. What is it distinguished by? He says, ‘sunaya’ (good method), and so on. It is a ‘good method’ because the good methods concerning the distinctions of strengthening and loosening conduct and restraint, of regulations and supplementary regulations, and so on, are found herein. A determination is well-led by this, thus it is a ‘good method’; it is the higher determination; by that. It means endowed with, possessed of, the understanding of determination. ‘Duttaraṃ’ means it is difficult to cross. Because it illuminates the virtue of Pātimokkha restraint and is thus a foundation for attaining the higher states known as concentration, wisdom, and Nibbāna, ‘one masters the higher’ means one penetrates it and brings it to completion; this is the meaning.

Idha yo vimatūparamaṃ paramaṃ uttaraṃ uttaraṃ nāma pakaraṇaṃ uttarati, sunayena yuto so puggalo sunayaṃ duttaraṃ uttaraṃ vinayaṃ uttaratīti yojanā. Ca-saddena satthantarasamuccayatthena imamatthaṃ dīpeti. Seyyathidaṃ, idha yo sunayaṃ duttaraṃ uttaraṃ vinayaṃ uttarati, sunayena yuto so puggalo vimatūparamaṃ paramaṃ uttaraṃ uttaraṃ nāma pakaraṇaṃ uttaratīti. Iminā yo uttaraṃ jānāti, so vinayaṃ jānāti. Yo vinayaṃ jānāti, so uttaraṃ jānātīti uttarapakaraṇassa vinayapiṭakajānane accantūpakāritā vibhāvitāti daṭṭhabbaṃ.

The connection here is as follows: whoever masters the treatise named ‘Uttara’, which is the supreme, higher cessation of doubt, that person, being endowed with a good method, masters the Vinaya, which is the good method, difficult to cross, and higher. By the word ‘ca’, this meaning is shown by way of aggregation with other treatises. That is to say: whoever masters the Vinaya, which is the good method, difficult to cross, and higher, that person, being endowed with a good method, masters the treatise named ‘Uttara’, which is the supreme, higher cessation of doubt. By this, it should be understood that the extreme helpfulness of the Uttara treatise for knowing the Vinaya Piṭaka is made clear, for whoever knows the Uttara knows the Vinaya, and whoever knows the Vinaya knows the Uttara.

Iti uttare līnatthapakāsaniyā

Thus, in the Elucidation of the Obscure Meaning, concerning the Uttara.

Āpattisamuṭṭhānakathāvaṇṇanā niṭṭhitā.

The Explanation of the Discourse on the Origins of Offenses is concluded.

Ekuttaranayakathāvaṇṇanā

The Explanation of the Discourse on the Method of Numerical Progression.

424. Ito paranti ito samuṭṭhānavinicchayakathāya paraṃ. Paranti uttamaṃ. Ekuttaraṃ nayanti ekekaaṅgātirekatāya ekuttarasaṅkhātaṃ ekakadukādinayaṃ.

424. ‘Ito paran’ti’ means beyond this discourse on the determination of origins. ‘Paran’ti’ means supreme. ‘Ekuttaraṃ nayan’ti’ means the method of ones, twos, and so on, which is known as ‘ekuttara’ (numerical progression) due to the increase by one factor at a time.

425-7. Ke āpattikarā dhammā…pe… kā cādesanagāminīti ekekapañhavasena uttānatthoyeva.

425-7. What are the things that cause offenses… and which offense is cleared by confession? The meaning of each question is straightforward.

428. Samuṭṭhānānīti ādiko [Pg.467] vissajjanasaṅkhāto uttaravādo. Tattha samuṭṭhānāni…pe… dīpitāti yasmā etesaṃ vasena puggalo āpattiṃ karoti āpajjati, tasmā ‘‘āpattikarā’’ti vuttā.

428. The reply, known as the explanation, begins with ‘Samuṭṭhānāni’ (Origins). Therein, the origins… are explained. Because by means of these a person commits or incurs an offense, they are therefore called ‘āpattikarā’ (offense-causers).

429. Tatthāti tāsu āpattīsu. Lahukāti lahukena vinayakammena visujjhanato lahukā. Garukena vinayakammena visujjhanato saṅghādisesāpatti, kenaci ākārena anāpattibhāvaṃ upanetuṃ asakkuṇeyyato pārājikāpatti ca garukāpatti nāma, tā pana lahukāsu vuttāsu tabbipariyāyato ñātuṃ sakkāti vissajjane visuṃ na vuttā.

429. ‘Tatthā’ti’ means among those offenses. ‘Lahukā’ti’ means they are light because they are cleared by a light disciplinary procedure. A Saṅghādisesa offense, which is cleared by a heavy disciplinary procedure, and a Pārājika offense, which cannot be brought to a state of non-offense by any means, are called heavy offenses. However, since these can be known by contrast with the light offenses that are mentioned, they are not stated separately in the explanation.

431. Duṭṭhuṃ kucchitabhāvaṃ paramajegucchaṃ nindanīyabhāvaṃ ulati gacchatīti duṭṭhullaṃ, pārājikasaṅghādisesaṃ. Tenāha ‘‘duvidhāpatti ādito’’ti.

431. ‘Duṭṭhullaṃ’ is so called because it goes beyond (`ulati`) a bad, contemptible, extremely disgusting, and blameworthy state; it refers to Pārājika and Saṅghādisesa offenses. Therefore it is said, “the twofold offense from the beginning.”

432. Pañcānantariyasaṃyuttāti mātughātakapitughātakaarahantaghātakehi āpannā manussaviggahapārājikāpatti ca lohituppādakasaṅghabhedakānaṃ abhabbatāhetukā kāyavacīdvārappavattā akusalacetanāsaṅkhātā pārājikā ca anantarameva apāyuppattihetutāya ime pañca anantarasaṃyuttā nāma. Tā pana micchattaniyatesu antogadhattā ‘‘niyatā’’ti vuttā.

432. ‘Pañcānantariyasaṃyuttā’ti’ means: the Pārājika offense concerning a human being incurred by a matricide, a patricide, or a killer of an arahant; and the Pārājika which is reckoned as the unwholesome volition proceeding through the doors of body and speech, which is the cause of incapacity for one who sheds the Buddha's blood or causes a schism in the Saṅgha. Because these five are a cause for immediate rebirth in a state of loss, they are called ‘connected with immediate results’. And because they are included among those fixed in wrongness, they are called ‘fixed’.

Parivāre (pari. 321) pana aññepi antarāyikādī bahū ekakā dassitā, te pana ganthabhīrukajanānuggahena ācariyena idha na dassitā. Atthikehi parivāreyeva (pari. 321) gahetabbā. Ettha ca sattapi āpattiyo sañcicca vītikkantā saggantarāyañceva mokkhantarāyañca karontīti antarāyikā. Ajānantena vītikkantā pana paṇṇattivajjāpatti neva saggantarāyaṃ, na mokkhantarāyaṃ [Pg.468] karotīti anantarāyikā. Antarāyikaṃ āpannassapi desanāgāminiṃ desetvā vuṭṭhānagāminito vuṭṭhāya suddhipattassa, sāmaṇerabhūmiyaṃ ṭhitassa ca avārito saggamaggamokkhamaggoti.

In the Parivāra (Pari. 321), many other single items, such as hindering offenses, are shown, but the teacher, out of compassion for those who are afraid of texts, has not shown them here. Those who are interested should refer to the Parivāra itself (Pari. 321). Herein, the seven kinds of offenses, when intentionally transgressed, create an obstacle to heaven and an obstacle to liberation; therefore, they are called hindering. But an offense against a regulation that is transgressed unknowingly creates neither an obstacle to heaven nor an obstacle to liberation; therefore, it is not hindering. For one who has committed a hindering offense that is cleared by confession, after confessing it, or one that is cleared by rehabilitation, after emerging from it and attaining purity, and for one established in the state of a novice, the path to heaven and the path to liberation are not blocked.

Ekakakathāvaṇṇanā.

The Explanation of the Discourse on Ones.

435. Addhavihīno nāma ūnavīsativasso. Aṅgavihīno nāma hatthacchinnādibhedo. Vatthuvipanno nāma paṇḍako, tiracchānagato, ubhatobyañjanako ca. Avasesā theyyasaṃvāsakādayo aṭṭha abhabbaṭṭhānappattā dukkaṭakārino nāma, imasmiṃyeva attabhāve dukkaṭena attano kammena abhabbaṭṭhānappattāti attho. Aparipuṇṇoti aparipuṇṇapattacīvaro. No yācatīti upasampannaṃ na yācati. Paṭisiddhāti ‘‘dve puggalā na upasampādetabbā’’tiādinā (pari. 322) vāritā.

435. ‘Addhavihīno’ (deficient in time) means one who is under twenty years of age. ‘Aṅgavihīno’ (deficient in limbs) means one of the kind with a hand cut off and so on. ‘Vatthuvipanno’ (corrupted in foundation) means a eunuch, an animal, or a hermaphrodite. The remaining eight, such as one who co-resides by theft, who have reached a state of incapacity, are called ‘doers of wrong-doing’; the meaning is that in this very existence they have reached a state of incapacity through their own act of wrong-doing. ‘Aparipuṇṇo’ti’ means having an incomplete bowl and robes. ‘No yācatī’ti’ means one does not ask for higher ordination. ‘Paṭisiddhā’ti’ means they are prohibited by such statements as, “Two kinds of persons are not to be given the higher ordination” (Pari. 322).

436. Haveti ekaṃsatthe nipāto. Laddhasamāpattissa bhikkhuno dīpitā āpatti atthi have attheva. No laddhasamāpattissāti aladdhasamāpattissa dīpitā āpatti atthevāti yojanā.

436. The word 'have' is an indeclinable particle in the sense of certainty. For a monk who has attained absorption, the declared offense certainly exists. 'No laddhasamāpattissa' means: for one who has not attained absorption, the declared offense exists—this is the connection.

437. Bhūtassāti attani santassa uttarimanussadhammassa. Abhūtārocanāpattīti catutthapārājikāpatti. Asamāpattilābhino niddiseti yojanā.

437. 'Bhūtassa' means: of a superhuman quality present in oneself. 'Abhūtārocanāpatti' means the fourth pārājika offense. The connection is that this refers to one who has not obtained the attainment.

438. ‘‘Atthi saddhammasaṃyuttā’’tiādīsu atthi-saddo paccattekavacanantehi paccekaṃ yojetabbo.

438. In phrases like 'atthi saddhammasaṃyuttā,' the word 'atthi' should be connected individually with each word ending in the singular.

439. Padasodhammamūlādīti ādi-saddena ‘‘uttarichappañcavācādhammadesanā’’ti āpattīnaṃ gahaṇaṃ.

439. 'Padasodhammamūlādi' means: by the word 'ādi,' the inclusion of offenses such as 'uttarichappañcavācādhammadesanā'.

440. Bhogeti [Pg.469] paribhoge. ‘‘Saparikkhārasaṃyutā’’ti idañca nidassanamattaṃ. ‘‘Pattacīvarānaṃ nissajjane, kiliṭṭhacīvarānaṃ adhovane, malaggahitapattassa apacane’’ti evamādikā ayuttaparibhogā āpattiyopi sakaparikkhārasaṃyuttāyeva.

440. 'Bhoge' means in the sense of use. 'Saparikkhārasaṃyutā' is also for the sake of illustration. Offenses of improper use—such as discarding bowls and robes, not washing soiled robes, or not cleaning a bowl stained with grime—are indeed connected with one's own requisites.

441. Mañcapīṭhādinti ādi-saddena bhisiādīnaṃ gahaṇaṃ. Ajjhokāsattharepi cāti ajjhokāse atthare attharāpane sati. Anāpucchāva gamaneti anāpucchitvā vā gamane. Vā-saddena anuddharitvā vā anuddharāpetvā vā gamanaṃ saṅgaṇhāti. Parasantakasaṃyutāti paraparikkhārapaṭibaddhā.

441. 'Mañcapīṭhādi' means: by the word 'ādi,' the inclusion of items like cushions. 'Ajjhokāsattharepi ca' means: when a spread is laid out or caused to be laid out in the open. 'Anāpucchāva gamana' means going without having asked permission. The word 'vā' also includes going without removing it oneself or having it removed. 'Parasantakasaṃyutā' means connected with the requisites of another.

443. ‘‘Sikharaṇīsī’’ti yaṃ vacanaṃ saccaṃ, taṃ bhaṇato garukaṃ duṭṭhullavācāsaṅghādiseso siyāti yojanā.

443. The connection is that for one who speaks the true statement, 'You are a sikharaṇī,' there would be a grave Saṅghādisesa offense for coarse speech.

445. Garukāpattīti uttarimanussadhammapārājikāpatti. Bhūtassārocaneti bhūtassa uttarimanussadhammassa anupasampannassa ārocane. Saccaṃ vadatoti saccaṃ vacanaṃ vadantassa. Lahukāti pācittiyāpatti.

445. 'Garukāpatti' means the pārājika offense concerning superhuman qualities. 'Bhūtassārocane' means in declaring a true superhuman quality to one who is not fully ordained. 'Saccaṃ vadato' means for one who speaks the truth. 'Lahukā' means a pācittiya offense.

447. Vikopetunti vaggakaraṇena vikopetuṃ. Hatthapāsaṃ jahanti antosīmāya eva hatthapāsaṃ jahanto, hatthapāsaṃ jahitvā ekamantaṃ nisīdantoti attho. Phuseti bhūmigato phuseyya.

447. 'Vikopetuṃ' means to disrupt by creating a faction. 'Hatthapāsaṃ jahanti' means abandoning arm’s reach while within the boundary; that is, abandoning arm’s reach and sitting to one side. 'Phuseti' means one who is on the ground should touch.

448. Vehāsakuṭiyā upari āhaccapādakaṃ mañcaṃ vā pīṭhaṃ vā abhinisīdanto vehāsagato āpajjatīti yojanā. Sace taṃ bhūmiyaṃ paññapetvā nisajjeyya, na āpajjeyya. Tena vuttaṃ ‘‘na bhūmito’’ti.

448. The connection is that one who sits down on a bed or a bench with removable legs above a loft incurs an offense related to being in the air. If one were to set it up on the ground and sit, one would not incur an offense. Therefore, it is said, 'not from the ground'.

449. Pavisantoti ārāmaṃ pavisanto. Nikkhamanti tato eva nikkhamanto. Tanti ārāmaṃ.

449. 'Pavisanto' means entering the monastery. 'Nikkhamanto' means departing from it. 'Taṃ' means the monastery.

450. Vattamapūretvānāti [Pg.470] sīsato chattāpanayanaṃ, pādato upāhanāmuñcanavattaṃ akatvā. Nikkhamanti bahi nikkhamanto chattupāhanaṃ dhārentopi na āpajjati.

450. 'Vattamapūretvāna' means without fulfilling the duty of removing a sunshade from the head and taking off footwear from the feet. 'Nikkhamanti' means departing; when departing outside, even while carrying a sunshade and footwear, one does not incur an offense.

451. ‘‘Nikkhamanto’’ti idaṃ ‘‘nikkhama’’nti etassa atthapadaṃ. Pavisaṃ na cāti yaṃ ārāmaṃ sandhāya gato, taṃ pavisanto na āpajjeyya.

451. 'Nikkhamanto' is a word for the meaning of 'nikkhama.' 'Pavisaṃ na ca' means: when entering the monastery one has gone towards, one would not incur an offense.

453. Yā kāci bhikkhunī atigambhīraṃ udakasuddhikaṃ ādiyantī āpattiṃ āpajjatīti yojanā.

453. The connection is that any bhikkhunī who takes an excessively deep water-strainer incurs an offense.

457. Vattaṃ panattanoti yaṃ attano netthāravattaṃ vuttaṃ, so taṃ asamādiyantova āpajjati nāmāti yojanā.

457. 'Vattaṃ panattano' means: that duty of one's own guidance which was spoken of. The connection is that one incurs an offense just by not undertaking it.

460. Itarassa ācariyassa, tathā saddhivihārikassa ca.

460. Of the other teacher, and likewise of his pupil.

462. Dadamānoti pārivattakaṃ vinā dadamāno.

462. 'Dadamāno' means giving without an exchange.

463. Mudūti mudupiṭṭhiko. ‘‘Lambīādino’’ti padacchedo. Ādi-saddena ‘‘hatthena upakkamitvā asuciṃ mocentassa, ūrunā aṅgajātaṃ pellantassa, attānaṃ vadhitvā vadhitvā rodantiyā bhikkhuniyā āpattī’’ti evamādīnaṃ saṅgaho. Attāti ettha nissitāti uttarapadalopo, vibhattilopo ca niruttilakkhaṇena daṭṭhabbo. Sesāti methunadhammakāyasaṃsaggapahāradānādīsu vuttāpatti. Paranissitāti paraṃ nissāya āpajjitabbāti attho.

463. 'Mudū' means one with a soft back. 'Lambīādino' is the word division. The word 'ādi' includes such things as the offense for one who, having initiated with the hand, emits impurity; for one who presses the sexual organ with the thigh; and for a bhikkhunī who, having struck herself repeatedly, cries. 'Attā' here means 'dependent'—the elision of the latter word and the case ending should be understood according to etymological principles. 'Sesā' means the offenses stated in regard to sexual intercourse, bodily contact, giving a blow, and so on. 'Paranissitā' means that the offense is to be incurred in dependence on another.

465. ‘‘Na, bhikkhave, ovādo na gahetabbo’’ti vacanato ovādaṃ na gaṇhanto na paṭiggaṇhanto vajjataṃ āpajjati nāma.

465. From the statement, 'Bhikkhus, advice must be taken,' it follows that one who does not take or accept advice incurs what is called a fault.

470. Aruṇuggeti [Pg.471] aruṇuggamane. Naaruṇuggameti aruṇuggamanato aññasmiṃ kāle.

470. 'Aruṇugge' means at the rising of the dawn. 'Na aruṇuggame' means at a time other than the rising of the dawn.

471. Ekarattātikkame chārattātikkame sattāhātikkame dasāhātikkameti yojanā. Ādi-saddena māsādīnaṃ saṅgaho. Vuttamāpattinti sabbattha nissaggiye pācittiyāpattiṃ. ‘‘Āpajjati aruṇuggame’’ti padacchedo.

471. The connection is: in exceeding one night, six nights, a week, and ten days. By the word 'ādi,' months and so on are included. 'The stated offense' means in every case a Nissaggiya Pācittiya offense. 'Āpajjati aruṇuggame' is the word division.

473. Parasantakaṃ rukkhalatādiṃ theyyāya chindantassa pārājikaṃ, chindantassa pācittimattaṃ hotīti āha ‘‘bhūtagāmaṃ chindanto pārājikañca pācittiñca phuse’’ti.

473. For one who cuts another’s property, such as a tree or creeper, with the intention of stealing, there is a pārājika; for one who simply cuts, there is only a pācittiya. Hence it is said: 'One who cuts a living plant may incur both a pārājika and a pācittiya.'

475. Chādento panāti ettha ‘‘kā āpattī’’ti seso. Tatra āha ‘‘āpattiṃ chādento naro āpajjatī’’ti.

475. 'Chādento pana' here implies the question, 'What offense is committed?' In response, it is said, 'A person concealing an offense incurs an offense.'

Acchinnoti acchinnacīvaro. Nacchādentoti tiṇena vā paṇṇena vā sākhābhaṅgādinā yena kenaci attano hirikopinaṃ appaṭicchādento. Yathāha – ‘‘tiṇena vā paṇṇena vā paṭicchādetvā āgantabbaṃ, na tveva naggena āgantabbaṃ. Yo āgaccheyya, āpatti dukkaṭassā’’ti (pārā. 517).

'Acchinno' means one whose robe has been stolen. 'Na chādento' means not covering one’s private parts with grass, leaves, broken branches, or anything else. As it is said: 'One should come having covered oneself with grass or leaves, but one should certainly not come naked. Whoever should come so, there is an offense of wrong-doing' (Pārā. 517).

476. Kusacīrādinti ādi-saddena vākacīraphalakacīrādīnaṃ titthiyadhajānaṃ gahaṇaṃ. Dhārento koci āpajjatīti seso. Tatrāha – ‘‘kusacīrādīni dhārento dhārento āpajjatī’’ti (pari. aṭṭha. 322).

476. 'Kusacīrādīni' means: by the word 'ādi,' the inclusion of bark garments, fruit-fiber garments, and similar sectarian banners. The remainder is: 'someone wearing them incurs an offense.' There it is said: 'By repeatedly wearing grass garments and so on, one incurs an offense' (Pari. Aṭṭha. 322).

477. Yaṃ nissaṭṭhapattaṃ ‘‘ayaṃ te bhikkhu patto yāvabhedanāya dhāretabbo’’ti dinnaṃ, taṃ sakkaccaṃ adhārento ca [Pg.472] dosavā hoti āpajjati āpattiṃ. Sacittakācittakadukassa saññāvimokkhadukaṃ yathākkamaṃ pariyāyoti āha ‘‘sacittakaduka’’ntiādi.

477. Regarding a relinquished bowl given with the words, 'This bowl, bhikkhu, is to be kept by you until it breaks,' one who does not keep it carefully is at fault and incurs an offense. Because the pair of perception and release is a synonym, in due order, for the pair of intentional and unintentional, it is said, 'the intentional pair,' and so on.

Dukakathāvaṇṇanā.

The explanation of the discourse on pairs.

478. Yā āpatti nāthe tiṭṭhante hoti, no parinibbute, sā āpatti atthi. Yā āpatti nāthe parinibbute hoti, na tu tiṭṭhante, sāpi atthi. Yā āpatti nāthe tiṭṭhantepi hoti parinibbutepi, sā āpatti atthīti yojanā.

478. An offense that occurs while the Teacher is living, not after his passing away—that offense exists. An offense that occurs after the Teacher’s passing away, not while he is living—that too exists. An offense that occurs both while the Teacher is living and after his passing away—that offense exists—this is the connection.

479. Sā katamāti āha ‘‘ruhiruppādanāpattī’’tiādi. Tattha theramāvusavādena, vadato parinibbuteti ‘‘yathā kho panānanda, etarahi bhikkhū aññamaññaṃ āvusovādena samudācaranti, na kho mamaccayena evaṃ samudācaritabbaṃ…pe… navakatarena bhikkhunā therataro bhikkhu ‘bhante’ti vā ‘āyasmā’ti vā samudācaritabbo’’ti (dī. ni. 2.216) vacanato theraṃ āvusovādena samudācaraṇapaccayā āpattiṃ parinibbute bhagavati āpajjati, no tiṭṭhanteti attho.

479. Which is that? He says, 'The offense of shedding blood,' and so on. Therein, regarding addressing an elder with the term 'āvuso,' because of the passage, 'But now, Ānanda, monks address one another with the term "friend." After my passing, they should not address one another so... A more junior monk should address a more senior monk as "Venerable Sir" or "Venerable"' (DN 16), one incurs an offense on account of addressing an elder with the term 'āvuso' when the Blessed One has passed away, but not while he is present—this is the meaning.

481. Kathaṃ kāleyeva āpatti siyā, na vikāle. Kathaṃ vikāleyeva āpatti siyā, kāle na siyā. Kathaṃ kāle ceva vikāle cāti ubhayattha siyāti pañhe.

481. How can an offense occur only in season, but not out of season? How can an offense occur only out of season, but not in season? How can an offense occur both in season and out of season?—these are the questions.

482. Yathākkamaṃ vissajjento āha ‘‘bhuñjato’’tiādi.

482. Answering in due order, he said, 'while eating,' etc.

483. Avasesaṃ pana sabbaṃ āpattiṃ kālavikālesu sabbadā āpajjati, tattha ca saṃsayo natthīti yojanā.

483. However, one incurs all remaining offenses at all times, whether in season or out of season, and there is no doubt about that—this is the connection.

484. ‘‘Atthāpatti [Pg.473] rattiṃ āpajjati, no divā, atthāpatti divā āpajjati, no rattiṃ, atthāpatti rattiñceva āpajjati divā cā’’ti (pari. 323) vuttaṃ tikaṃ dassetumāha ‘‘rattimevā’’tiādi.

484. 'Some offenses are incurred at night, but not during the day; some offenses are incurred during the day, but not at night; some offenses are incurred both at night and during the day'—to show this stated triad, he said, 'only at night,' etc.

486. Atthāpatti dasavasso āpajjati, no ūnadasavasso, sā kathaṃ siyā. Atthāpatti ūnadasavasso āpajjati, no dasavasso, sā kathaṃ hoti. Atthāpatti dasavassopi āpajjati ūnadasavassopīti ubhayatthapi āpatti kathaṃ hotīti yojanā.

486. Some offenses are incurred by one who is ten years old, but not by one who is less than ten; how is that? Some offenses are incurred by one who is less than ten, but not by one who is ten; how is that? Some offenses are incurred by both one who is ten years old and one who is less than ten—how is the offense incurred in both cases?—this is the connection.

487. Tattha vissajjanamāha ‘‘upaṭṭhāpetī’’tiādi. ‘‘Bālo’’ti etassa hi atthapadaṃ ‘‘abyatto’’ti.

487. Therein, he states the explanation, saying, 'appoints,' etc. Indeed, the term for 'a fool' is 'incompetent'.

488. Ūnadasavasso evaṃ ‘‘ahaṃ paṇḍito’’ti parisaṃ gaṇhati, tathā āpattiṃ āpajjatīti yojanā. ‘‘Dasavasso ūno’’ti padacchedo. Dasavasso, ūnadasavasso cāti ubhopete parisupaṭṭhāpanāpattito aññaṃ āpattiṃ āpajjatīti yojanā. Ettha ca ‘‘āpajjante’’ti vattabbe gāthābandhavasena na-kāralopo.

488. One who is less than ten years old, thinking, 'I am wise,' takes charge of a group; thus he incurs an offense—this is the connection. 'Dasavasso ūno' is the word division. Both one who is ten years old and one who is less than ten years old incur an offense other than the offense of establishing a group—this is the connection. And here, although 'āpajjanti' should be said, the letter 'n' is elided for the sake of the verse structure.

489. Kathaṃ kāḷe āpattiṃ āpajjati, na juṇhe, kathaṃ juṇhe āpattiṃ āpajjati, na kāḷasmiṃ, kathaṃ kāḷe ca juṇhe cāti ubhayatthapi āpajjatīti yojanā.

489. How does one incur an offense during the dark fortnight but not the bright fortnight? How does one incur an offense during the bright fortnight but not the dark fortnight? How does one incur an offense during both the dark and the bright fortnights?—this is the connection.

490. Vissajjanamāha ‘‘vassa’’ntiādi. ‘‘Āpajjate appavārento’’ti padacchedo. Juṇheti purimapakkhe. Kāḷaketi aparapakkhe.

490. He states the explanation, saying, 'the rains,' etc. 'Āpajjate appavārento' is the word division, meaning 'one incurs an offense by not performing the Invitation.' 'Juṇhe' refers to the former fortnight. 'Kāḷake' refers to the latter fortnight.

491. Avipattināti catubbidhavipattirahitattā avipattinā bhagavatā paññattaṃ. Avasesanti vassaṃ anupagamanāpattiyā ca pavāraṇāpattiyā ca avasesaṃ sabbaṃ āpattiṃ.

491. 'By one without transgression' means it was prescribed by the Blessed One, who is without transgression because he is free from the four kinds of transgression. 'The remainder' refers to all offenses other than the offense of not entering the rains retreat and the offense of the Invitation.

492. Vassūpagamanaṃ [Pg.474] kāḷe kappati, juṇhe no kappati, pavāraṇā juṇhe kappati, kāḷe no kappati, sesaṃ anuññātaṃ sabbaṃ saṅghakiccaṃ kāḷe ca juṇhe cāti ubhayatthapi kappatīti yojanā.

492. Entering the rains retreat is permissible during the dark fortnight but not during the bright fortnight. The Invitation ceremony is permissible during the bright fortnight but not during the dark fortnight. All other permitted Saṅgha duties are permissible during both the dark and bright fortnights—this is the connection.

493. Atthāpatti hemante hoti, itarautudvaye gimhānavassānasaṅkhāte na hoti, atthāpatti gimheyeva hoti, na sesesu vassānahemantasaṅkhātesu, atthāpatti vasse hoti, no itaradvaye hemantagimhasaṅkhāteti yojanā.

493. Some offense occurs in the winter, not in the other two seasons, designated as summer and the rains. Some offense occurs only in the summer, not in the remaining seasons, designated as the rains and winter. Some offense occurs in the rains, not in the other two seasons, designated as winter and summer—this is the connection.

494-6. Sā tividhāpi āpatti katamāti āha ‘‘dine pāṭipadakkhāte’’tiādi. Tattha dine…pe… puṇṇamāsiyāti aparakattikapuṇṇamāsiyā kāḷapakkhapāṭipadadivase paccuddharitvā vikappetvā ṭhapitaṃ pana taṃ vassasāṭikacīvaraṃ sace hemante nivāseti, hemante āpajjatīti yojanā.

494-6. What is that threefold offense? He said, 'On the day declared as the first day,' etc. Therein, on the day... up to the full-moon day: if, on the first day of the dark fortnight after the latter Kattika full-moon, one wears in winter that rains-bathing cloth which had been put aside after having its determination withdrawn and being formally shared, one incurs an offense in winter—this is the connection.

Pacchimeti ettha sāmivacanappasaṅge bhummaṃ. Pacchimassa kattikassa yasmiṃ puṇṇame divase vassikasāṭikacīvaraṃ paccuddharitabbaṃ, tasmiṃ divase taṃ apaccuddharitvāva pāṭipade aruṇaṃ uṭṭhāpento apaccuddharaṇapaccayā āpatti hemanteyeva āpajjati, itare gimhānavassānautudvaye na āpajjatīti kurundaṭṭhakathāyaṃ (pari. aṭṭha. 323) niddiṭṭhanti yojanā. ‘‘Anujānāmi, bhikkhave, vassikasāṭikaṃ vassānaṃ catumāsaṃ adhiṭṭhātuṃ, tato paraṃ vikappetu’’nti (mahāva. 358) vuttapāḷiyā kurundaṭṭhakathāvacanassa avirujjhanato ‘‘tampi suvutta’’nti (pari. aṭṭha. 323) samantapāsādikāya vuttattā ‘‘hemante āpajjatī’’ti vacanassa ubhayampi attho hotīti gahetabbaṃ.

Here, in 'pacchime,' although the genitive case is expected, it is in the locative. On the full-moon day of the latter Kattika, on which the rains-bathing cloth should have its determination withdrawn, if, without having withdrawn it on that day, one lets dawn arise on the first day of the next fortnight, one incurs an offense due to the condition of not withdrawing it. This offense is incurred only in winter, not in the other two seasons of summer and the rains; this is pointed out in the Kurundaṭṭhakathā—this is the connection. Because the statement in the Kurundaṭṭhakathā does not conflict with the Pāli which says, 'I allow, monks, the rains-bathing cloth to be determined for the four months of the rains, and thereafter to be formally shared' (Mahāva. 358), and because it is said in the Samantapāsādikā, 'That too is well-spoken,' it should be understood that the phrase 'one incurs an offense in winter' has both meanings.

497. Gimhānamāsānaṃ [Pg.475] sambandhini gimhike utumhi. Māsato atireko atirekamāsoti katvā atirekamāso kālo sesoti vattabbe kāle. Pariyesantoti aññātikaappavāritaṭṭhānato satuppādakaraṇena vassikasāṭikaṃ pariyesanto ca atirekamāso sesoti katvā nivāsento ca gimhe āpattiṃ āpajjati. ‘‘Na tu eva itarautudvaye’’ti padacchedo. Gimhe pariyesanto purimamāsattaye āpajjatīti katvā nivāsento aḍḍhamāsādhike gimhamāsattaye āpajjati. Nissandehe ‘‘gimhānaṃ pacchimamāsato purimesu sattasu māsesū’’ti vuttaṃ, tadayuttaṃ ‘‘gimhāneyeva āpajjatī’’ti gimhāpattiyā dassitattā, ‘‘itarautudvaye’’ti paṭisiddhattā ca. Ettha ca gāthāya pariyesanāpattiyāyeva dassanaṃ nidassanamattanti katvā nivāsanāpattiyā ca gimheyeva sambhavoti sāpi dassitā.

497. In the summer season, which is related to the summer months. When it should be said, 'the time of the intercalary month remains.' 'Seeking' means: one who seeks a rains-bathing cloth from a place of non-relatives from whom an invitation has not been received, by creating an opportunity for it to be produced; and one who wears it, thinking 'the intercalary month remains,' incurs an offense in the summer. 'Na tu eva itarautudvaye' is the word division. Seeking in the summer, one incurs an offense in the first three months; wearing it, one incurs an offense in the three and a half summer months. In the Nissandeha, it is said, 'in the seven months before the last month of summer,' but that is incorrect, because it is shown that the offense is incurred 'only in the summer,' and because it is prohibited 'in the other two seasons.' And here, the verse shows only the offense of seeking as an example; but because the offense of wearing also occurs only in the summer, that too is shown.

498. Idha pana imasmiṃ sāsane yo bhikkhu vassikasāṭikacīvare vijjamāne naggo kāyaṃ ovassāpeti, so have ekaṃsena vasse vassānautumhi āpajjatīti yojanā.

498. But here in this Dispensation, whatever monk, while a rains-bathing cloth is available, gets his naked body rained on, he certainly and without a doubt incurs an offense in the rains, during the rainy season—this is the connection.

499. ‘‘Atthāpatti saṅgho āpajjati, na gaṇo na puggalo, atthāpatti gaṇo āpajjati, na saṅgho na puggalo, atthāpatti puggalo āpajjati, na saṅgho na gaṇo’’ti (pari. 323) vuttattikaṃ dassetumāha ‘‘āpajjati hi saṅghovā’’tiādi.

499. To show the stated triad, 'Some offense the Saṅgha incurs, not a group or an individual; some offense a group incurs, not the Saṅgha or an individual; some offense an individual incurs, not the Saṅgha or a group' (Pari. 323), he said, 'For the Saṅgha incurs,' etc.

500. Kathamāpajjatīti āha ‘‘adhiṭṭhāna’’ntiādi. Adhiṭṭhānanti adhiṭṭhānuposathaṃ karonto pārisuddhiuposathaṃ vāti sambandho. Idha attano yathāpattamuposathaṃ akatvā [Pg.476] apattauposathakaraṇaṃ āpajjitabbāpattidassanassa adhippetattā, attakaraṇadosassa visuṃ visuṃ vakkhamānattā ca na gaṇo na ca puggaloti ettha adhiṭṭhānaṃ karonto puggalo ca pārisuddhiṃ karonto gaṇo ca nāpajjatīti yathālābhayojanā kātabbā. Yathākkamaṃ yojanaṃ karomīti vipariyāyavikappo na kātabbo. Evamuparipi vipariyāyavipakkhaṃ katvā yathālābhayojanāva kātabbā.

500. How is it incurred? He said, 'By determination,' etc. 'By determination' is connected with performing the Uposatha by determination or the Uposatha of purity. Here, since the intention is to show the offense that should be incurred by performing an improper Uposatha instead of the one appropriate to oneself, and because the fault of individual action will be spoken of separately, in the context of 'not a group and not an individual,' the connection should be made according to what is applicable: that the individual performing the determination and the group performing the purity do not incur an offense. One should not make an alternative interpretation in reverse order. Thus, in the following cases as well, having excluded the opposite, the connection should be made only according to what is applicable.

501. ‘‘Uposatha’’nti idaṃ ‘‘suttuddesamadhiṭṭhāna’’nti padehi paccekaṃ yojetabbaṃ.

501. The word 'Uposatha' should be connected individually with the terms 'recitation of the rules' and 'determination'.

502. Suttuddesaṃ karonto vāti ettha vā-saddena pārisuddhiṃ gaṇhāti. Suttuddesaṃ, pārisuddhiṃ vā uposathaṃ karonto puggalo āpattiṃ āpajjati, suttuddesaṃ karonto saṅgho ca nāpajjati, pārisuddhiṃ karonto gaṇo ca na āpajjatīti yojanā.

502. In the phrase 'or when performing the recitation of the rules,' the word 'or' includes the declaration of purity. An individual who performs the Uposatha by recitation of the rules or by declaration of purity incurs an offense, while the Saṅgha performing the recitation of the rules does not incur an offense, and the group performing the declaration of purity does not incur an offense—this is the connection.

503. Kathaṃ pana gilānova āpattiṃ āpajjati, na agilāno, kathaṃ agilānova āpattiṃ āpajjati, no gilāno, kathaṃ gilāno ca agilāno ca ubhopi āpajjantīti yojanā.

503. How is it that only a sick person incurs an offense, not a healthy person? How is it that only a healthy person incurs an offense, not a sick person? How is it that both a sick and a healthy person incur an offense?—this is the connection.

504. Yo pana akallako gilāno aññena pana bhesajjena atthe sati tadaññaṃ tato aññaṃ bhesajjaṃ viññāpeti, so āpajjati pācittiyāpattinti yojanā.

504. But if a sick person who is not seriously ill, while another medicine is available, requests a further medicine different from that, he incurs a pācittiya offense—this is the connection.

505. Bhesajjena atthe avijjamānepi sace bhesajjaṃ viññāpeti, agilānova viññattipaccayā āpattiṃ āpajjati. Sesaṃ pana āpattiṃ gilānaagilānā ubhopi āpajjanti.

505. Even when there is no need for medicine, if one requests medicine, only a healthy person incurs an offense on account of the request. As for remaining offenses, however, both the sick and the healthy incur them.

506. Atthāpatti [Pg.477] antova āpajjati, na bahiddhā, tathā atthāpatti bahi eva āpajjati, na anto, atthāpatti anto, bahiddhāti ubhayatthapi āpajjatīti yojanā.

506. There is an offense that is incurred only internally, not externally. Similarly, there is an offense that is incurred only externally, not internally. There is an offense that is incurred both internally and externally—this is the explanation.

507. Kevalaṃ antoyeva āpajjatīti yojanā.

507. It is incurred entirely within—this is the connection.

508. Mañcādinti saṅghikamañcādiṃ.

508. ‘Bed, etc.’ refers to a bed, etc., belonging to the Saṅgha.

509. ‘‘Antosīmāya eva āpatti’’nti padacchedo. Kathaṃ antosīmāya eva āpattiṃ āpajjati, neva bahisīmāya āpattiṃ āpajjati, kathaṃ bahisīmāya eva āpattiṃ āpajjati, no antosīmāya āpattiṃ āpajjati, kathaṃ antosīmāya ca bahisīmāya cāti ubhayatthapi āpajjatīti yojanā.

509. ‘An offense only within the boundary’—this is the phrase division. How does one incur an offense only within the boundary, and not incur an offense outside the boundary? How does one incur an offense only outside the boundary, and not incur an offense within the boundary? How does one incur an offense in both places, both within and outside the boundary? This is the connection.

510. Sachattupāhano bhikkhūti chattupāhanasahito āgantuko bhikkhu. Pavisanto tapodhanoti āgantukavattaṃ adassetvā saṅghārāmaṃ pavisanto.

510. ‘A monk with an umbrella and sandals’ means a visiting monk equipped with an umbrella and sandals. ‘Entering like an ascetic’ means entering the monastery without demonstrating the visitor's duties.

511. ‘‘Upacārassa atikkame’’ti padacchedo.

511. ‘In transgressing the vicinity’—this is the phrase division.

512. Sesaṃ sabbaṃ āpattiṃ antosīmāya ca bahisīmāya ca āpajjatīti yojanā. Ettha ca kiñcāpi vassacchedāpattiṃ bahisīmāgato āpajjati, bhikkhunīārāmapavesanāpattiṃ antosīmāya āpajjati, tadubhayaṃ pana āgantukagamikavattabhedāpattīhi ekaparicchedanti upalakkhaṇato eteneva viññāyatīti visuṃ na vuttanti gahetabbaṃ. Evaṃ sabbattha īdisesu ṭhānesu vinicchayo veditabbo.

512. All remaining offenses are incurred both within and outside the boundary—this is the connection. Here, although one who has come from outside the boundary incurs the offense of breaking the rains-residence, and one incurs the offense of entering a nuns' monastery within the boundary, it should be understood that both are included under the single category of offenses concerning the breach of duties for visitors and travelers; therefore, they are not mentioned separately, as this is known by implication. In this way, the judgment should be understood in all such similar instances.

Tikakathāvaṇṇanā.

The Commentary on the Discourse on Triads.

515. Vacīdvārikamāpattinti [Pg.478] musāvādapesuññaharaṇādivasena vacīdvāre āpajjitabbāpattiṃ. Paravācāya sujjhatīti saṅghamajjhe ekavācikāya tiṇavatthārakakammavācāya sujjhati.

515. ‘An offense through the door of speech’ refers to an offense to be incurred through the door of speech, by way of false speech, slander, etc. ‘Is purified by another's declaration’ means one is purified in the midst of the Saṅgha by the single proclamation of the formal act of covering with grass.

516. Vajjameva vajjatā, taṃ, pācittiyanti attho.

516. ‘A fault is indeed a fault’; this means it is a pācittiya offense.

518-9. Taṃ desetvā visujjhantoti taṃ desetvā visuddho honto. Yāvatatiyakaṃ panāti yāvatatiyena samanubhāsanakammena āpannaṃ saṅghādisesāpattiṃ pana. Parivāsādīti ādi-saddena mānattamūlāyapaṭikassanaabbhānāni gahitāni.

518-519. ‘Having confessed it, one is purified’ means becoming pure after confessing it. ‘But up to the third time’ refers to a Saṅghādisesa offense incurred by a formal act of admonition repeated up to the third time. ‘Parivāsa, etc.’—by the word ‘etc.’, mānatta, mūlāya-paṭikassanā, and abbhāna are included.

522. Kāyadvārikamāpattinti kāyadvārena āpajjitabbaṃ pahāradānādiāpattiṃ.

522. ‘An offense of the body-door’ means an offense to be incurred through the body-door, such as giving a blow.

523. Kāyeneva visujjhatīti tiṇavatthārakaṃ gantvā kāyasāmaggiṃ dento visujjhati.

523. ‘Is purified by the body alone’ means one is purified by going to the formal act of covering with grass and giving one's physical presence.

526. Yo sutto āpattiṃ āpajjati, so kathaṃ paṭibuddho visujjhati. Yo paṭibuddhova āpanno, so kathaṃ sutto sujjhatīti yojanā.

526. One who, while asleep, incurs an offense—how is he purified upon waking? One who, while awake, has incurred an offense—how is he purified while asleep? This is the connection.

528. Sagāraseyyakādinti mātugāmena sahaseyyādiāpattiṃ.

528. ‘Offenses of sharing lodgings, etc.’ refers to offenses such as lying down together with a woman.

529. Jaggantoti jāgaranto niddaṃ vinodento.

529. ‘Being awake’ means being wakeful, dispelling sleep.

531. Paṭibuddhoti aniddāyanto.

531. ‘Awakened’ means not sleeping.

532. Acittoti ‘‘sikkhāpadaṃ vītikkamissāmī’’ti cittā bhāvena acitto.

532. ‘Without intention’ means being without intention due to the absence of the thought, “I will transgress the training rule.”

535. Sacittakāpattinti [Pg.479] vikālabhojanādiāpattiṃ. Tiṇavatthāre sayanto niddāyanto tiṇavatthārakakamme kariyamāne ‘‘imināhaṃ kammena āpattito vuṭṭhāmī’’ti cittarahito vuṭṭhahanto acittako visujjhati.

535. ‘An offense with intention’ refers to offenses such as eating at the wrong time. One lying down and sleeping at the place of the covering with grass, while the formal act of covering with grass is being performed, who rises devoid of the thought, “Through this act, I will be rehabilitated from the offense,” is purified without intention.

536. Pacchimaṃ tu padadvayanti –

536. But the last pair of lines is:

‘‘Āpajjitvā acittova, acittova visujjhati;

Āpajjitvā sacittova, sacittova visujjhatī’’ti. –

“Having incurred an offense without intention, one is purified without intention; having incurred an offense with intention, one is purified with intention.”

Padadvayaṃ. Amissetvāti acittasacittapadehi evameva missaṃ akatvā. Etthāti purimapadadvaye. Vuttānusārenāti vuttanayānusārena.

A pair of lines. ‘Without mixing’ means not making a mixture with the terms ‘unintentional’ and ‘intentional’ in this way. ‘Here’ refers to the former pair of lines. ‘According to what was said’ means according to the stated method.

539. Kammatoti samanubhāsanakammato.

539. ‘By a formal act’ means by the formal act of admonition.

540. Āpajjitvā akammatoti samanubhāsanakammaṃ vināva āpajjitvā.

540. ‘Having incurred an offense without a formal act’ means having incurred it without a formal act of admonition.

541. Samanubhāsane āpajjitabbaṃ saṅghādisesāpattiṃ samanubhāsanamāha kāraṇūpacārena.

541. The Saṅghādisesa offense that is to be incurred through a formal admonition is called ‘admonition’ by a figurative expression based on the cause.

542. Avasesanti musāvādapācittiyādikaṃ.

542. ‘The remainder’ refers to the pācittiya for false speech and so on.

543. Visujjhati asammukhāti saṅghassa asammukhā visujjhati. Idañca sammukhāvinayena ceva paṭiññātakaraṇena ca samentaṃ āpattādhikaraṇaṃ sandhāya vuttaṃ. Tattha puggalasammukhatāya sabbhāvepi saṅghassa asammukhatāya āpajjati vā visujjhati vāti ‘‘asammukhā’’ti vuttaṃ.

543. ‘Is purified without presence’ means one is purified without the presence of the Saṅgha. This is said in reference to a legal issue concerning offenses that is settled by the face-to-face procedure and by acting on acknowledgement. There, even though there is the presence of the individuals, because of the absence of the Saṅgha's presence, it is said ‘without presence’ whether one incurs an offense or is purified.

551. ‘‘Acittakacatukkaṃ ajānantacatukka’’nti kusalattikaphassapañcakādivohāro viya ādipadavasena vutto.

551. ‘The tetrad of unintentionality’ and ‘the tetrad of unknowing’ are stated by way of the initial word, like the usage of ‘wholesome triad,’ ‘contact pentad,’ and so on.

552-3. Atthāpatti [Pg.480] āgantuko āpajjati, na cetaro āvāsiko āpajjati, atthāpatti āvāsikova āpajjati, na cetaro āgantuko āpajjati, atthāpatti āgantuko ca āvāsiko ca te ubhopi āpajjanti, ubho sesaṃ na āpajjanti atthīti yojanā.

552-553. There is an offense a visitor incurs, but not the other, the resident; there is an offense only a resident incurs, but not the other, the visitor; there is an offense both the visitor and the resident incur; and there is a remaining type of offense that neither of them incurs—this is the connection.

555. Itaroti āvāsiko. Āvāsavattanti āvāsikena āgantukassa kātabbavattaṃ. Āvāsīti āvāsiko.

555. ‘The other’ is the resident. ‘The resident's duty’ means the duty to be performed by a resident for a visitor. ‘Resident’ means a resident monk.

556. Na cevāgantukoti taṃ āvāsikavattaṃ akaronto āgantuko na ceva āpajjati. Sesaṃ kāyavacīdvārikaṃ āpattiṃ. Ubhopi āgantukaāvāsikā. Bhikkhubhikkhunīnaṃ asādhāraṇaṃ āpattiṃ na āpajjanti.

556. A visitor, by not performing the duties of a resident, does not incur an offense. The remaining offenses are incurred through the doors of body and speech. Both visitors and residents incur them. They do not incur offenses not common to both monks and nuns.

557. Vatthunānattatāti vītikkamanānattatā. Āpattinānattatāti pārājikādīnaṃ sattannaṃ āpattikkhandhānaṃ aññamaññanānattatā.

557. The diversity of grounds means the diversity of transgressions. The diversity of offenses means the mutual distinctness of the seven groups of offenses beginning with the pārājikas.

563. ‘‘Pārājikānaṃ…pe… nānabhāvo’’ti idaṃ nidassanamattaṃ saṅghādisesānaṃ aniyatādīhi vatthunānatāya ceva āpattinānatāya ca labbhamānattā.

563. “For pārājika offenses... [etc.] there is no diversity”—this is merely an example, as diversity of grounds and diversity of offenses are obtainable in Saṅghādisesa offenses, Aniyata offenses, and so on.

565. Ayameva vinicchayoti na kevalaṃ pārājikāpattīsuyeva sādhāraṇāpattiyo ekato ca visuñca āpajjantānaṃ yathāvuttavinicchayo, atha kho avasesasādhāraṇāpattiyopi vuttanayena āpajjati, ayameva vinicchayo yojetabbo.

565. This is the judgment: not only is the judgment as stated for those who incur shared offenses, whether jointly or separately, in the case of pārājika offenses, but also in the case of the remaining shared offenses, they are incurred in the stated manner; this very judgment should be applied.

577. Ādiyanto gaṇhanto. Payojentoti gaṇhāpento.

577. Taking means seizing. Causing to take means causing someone to seize.

579. Ūnakaṃ [Pg.481] pādaṃ…pe… lahuṃ phuseti thullaccayaṃ, dukkaṭañca sandhāyāha.

579. Taking less than a pāda... [etc.] lightly touching incurs a thullaccaya and a dukkaṭa—this is what is meant.

580. Eteneva upāyena, sesakampi padattayanti yo ayaṃ paṭhamavinicchaye vuttanayo, eteneva nayena ūnapādaṃ ādiyanto lahukāpattiṃ āpajjati, pādaṃ vā atirekapādaṃ vā gahaṇatthaṃ āṇāpento garuṃ pārājikāpattiṃ āpajjati, pādaṃ vā atirekapādaṃ vā gaṇhanto ca gahaṇatthāya āṇāpento ca garuke pārājikāpattiyaṃyeva tiṭṭhati, ūnapādaṃ gaṇhanto ca gahaṇatthāya āṇāpento ca lahuke thullaccaye, dukkaṭe vā tiṭṭhatīti evaṃ sesakampi imaṃ padattayaṃ. Atthasambhavatoyevāti yathāvuttassa atthassa sambhavavaseneva.

580. By this same method, the remaining three lines should be understood—that is, the method stated in the first judgment: by this very method, one who takes less than a pāda incurs a minor offense; one who orders the taking of a pāda or more than a pāda incurs a grave pārājika offense; one who takes a pāda or more than a pāda, and one who orders for the purpose of taking, remains in a grave pārājika offense; one who takes less than a pāda, and one who orders for the purpose of taking, remains in a minor thullaccaya or dukkaṭa—thus, these remaining three lines. 'Only from the possibility of the meaning' means only by way of the possibility of the stated meaning.

581-2. Kathaṃ kāleyeva āpatti siyā, no vikāle, vikāleyeva āpatti siyā, na ca kāle, atthāpatti kāle ca pakāsitā vikāle ca, atthāpatti neva kāle ca pakāsitā neva vikāle cāti yojanā.

581-2. How can an offense be only at the proper time, and not at the improper time? How can an offense be only at the improper time, and not at the proper time? There is an offense declared for both the proper time and the improper time. There is an offense declared for neither the proper time nor the improper time—this is the connection.

586-7. Kāle paṭiggahitaṃ kiṃ kāle kappati vikāle tu no kappati, vikāle gahitaṃ kiṃ vikāle kappati, no kāle kappati, kāle ca vikāle ca paṭiggahitaṃ kiṃ nāma kāle ca vikāle ca kappati, kāle ca vikāle ca paṭiggahitaṃ kiṃ nāma kāle ca vikāle ca na kappati, vada bhadramukhāti yojanā.

586-7. What, received at the proper time, is allowable at the proper time but not allowable at the improper time? What, received at the improper time, is allowable at the improper time but not allowable at the proper time? What, received at both the proper and improper times, is allowable at both the proper and improper times? What, received at both the proper and improper times, is not allowable at both the proper and improper times? Speak, O auspicious one—this is the connection.

589. Vikāleyeva kappati, aparajju kālepi na kappatīti yojanā.

589. It is allowable only at the improper time; it is not allowable even at the proper time on the next day—this is the connection.

592. Kuladūsanakammādinti ādi-saddena abhūtārocanarūpiyasaṃvohāraviññattikuhanādīnaṃ saṅgaho.

592. By the word “etc.” in “actions that corrupt families, etc.” is meant the inclusion of declaring what is untrue, dealing in money, hinting, deceit, and so on.

593-4. Katamā [Pg.482] āpatti paccantimesu desesu āpajjati, na majjhime, katamā āpatti majjhime pana desasmiṃ āpajjati, na ca paccantimesu, katamā āpatti paccantimesu ceva desesu āpajjati majjhime ca, katamā āpatti paccantimesu ceva desesu na āpajjati na majjhime cāti yojanā.

593-4. What offense is incurred in border regions, but not in central regions? What offense is incurred in central regions, but not in border regions? What offense is incurred both in border regions and in central regions? What offense is incurred neither in border regions nor in central regions? This is the connection.

596. ‘‘So guṇaṅguṇupāhana’’nti padacchedo. So bhikkhūti attho.

596. “So guṇaṅguṇupāhana” is the word division. The meaning is: ‘so’ means ‘that monk’.

599. Evaṃ ‘‘āpajjati, nāpajjatī’’ti padavasena paccantimacatukkaṃ dassetvā ‘‘neva kappati, na kappatī’’ti padavasena dassetumāha ‘‘paccantimesū’’tiādi.

599. Having thus shown the fourfold classification concerning border regions by way of the terms “incurs” and “does not incur,” it is said, in order to show it by way of the terms “is allowable” and “is not allowable,” “in the border regions,” etc.

601. Vuttanti ‘‘gaṇena pañcavaggenā’’tiādigāthāya heṭṭhā vuttaṃ.

601. “Vutta” (stated) refers to what was stated below in the verse beginning with “by a group of five.”

603. Evaṃ vattunti ‘‘na kappatī’’ti vattuṃ. Pañcaloṇādikanti ‘‘anujānāmi, bhikkhave, loṇānī’’tiādi.

603. “Evaṃ vattuṃ” means to say, “it is not allowable.” “Pañcaloṇādika” (the five salts, etc.) means beginning with “Monks, I allow salts.”

608. Anuññātaṭṭhānassa anto no āpajjati, taṃ atikkamanto bahiyeva ca āpajjatīti yojanā.

608. One does not incur an offense within the permitted area, but transgressing that, one incurs an offense outside. This is the connection.

612. Sekkhapaññattīti sekhiyapaññatti.

612. “Sekkhapaññatti” means the Sekhiya rules.

613. Agaṇāti adutiyā. Ettha hi ekāpi gaṇo nāma.

613. “Agaṇa” means without a second. For here, even one is not called a group.

614. Ubhayatthapi asādhāraṇamāpattinti bhikkhunīnaṃ niyatāpaññatti veditabbā.

614. “Offenses not shared by both” should be understood as rules specifically laid down for bhikkhunīs.

616. Gilāno [Pg.483] ca nāpajjati, agilāno ca nāpajjatīti evaṃ ubhopi nāpajjantīti yojanā. Tikādīsu dassitānaṃ padānaṃ catukkādidassanavasena punappunaṃ gahaṇaṃ.

616. A sick person does not incur an offense, and a healthy person does not incur an offense—thus, both do not incur an offense. This is the connection. The repeated mention of terms shown in the triads and so on is for the purpose of demonstrating the tetrads and so on.

618. ‘‘Āpajjati agilānovā’’ti padacchedo.

618. “Āpajjati agilāno vā” is the word division.

Catukkakathāvaṇṇanā.

Commentary on the Discourse of Fours.

620. ‘‘Garuthullaccaya’’nti vattabbe ‘‘garu’’nti niggahītāgamo.

620. When “garuthullaccaya” should be said, “garuṃ” appears with an inserted nasal.

621. Pañca kathinānisaṃsā heṭṭhā vuttāyeva.

621. The five benefits of the Kathina have already been stated below.

626. Aggisatthanakhakkantanti aggisatthanakhehi akkantaṃ phuṭṭhaṃ, pahaṭanti attho. Abījanti nobījaṃ. Ubbaṭṭabījakanti nibbaṭṭabījakaṃ.

626. “Aggisatthanakhakkanta” means trodden upon or touched by fire, a weapon, or nails; the meaning is “struck.” “Abīja” means not a seed. “Ubbaṭṭabījaka” means seedless.

628. Pavāraṇāpīti paṭikkhepapavāraṇāpi. Odanādīhīti ādi-saddena sattukummāsamacchamaṃsānaṃ gahaṇaṃ. Kāyādigahaṇenāti kāyena vā kāyapaṭibaddhena vā gahaṇena. ‘‘Dātukāmābhihāro ca, hatthapāseraṇakkhama’’nti imehi catūhi aṅgehi saddhiṃ tesaṃ dvinnamekaṃ gahetvā paṭiggahaṇā pañceva honti.

628. “Pavāraṇāpi” (also the invitation) means also the refusal-invitation. By the word “etc.” in “rice, etc.” is meant the inclusion of parched grain flour, gruel, fish, and meat. “Kāyādigahaṇena” (by taking with the body, etc.) means by taking with the body or with what is connected to the body. “Dātukāmābhihāro ca, hatthapāseraṇakkhama” (and the bringing of what one wishes to give, and being within arm’s reach)—with these four factors, taking one of those two, the acts of receiving are five indeed.

629-30. Vinayaññukasminti vinayadhare puggale. Sakañca sīlanti attano pātimokkhasaṃvarasīlañca. Surakkhitaṃ hotīti āpattānāpattikappiyākappiyānaṃ vijānantatāya asevitabbaṃ pahāya sevitabbaṃyeva sevanavasena suṭṭhu rakkhitaṃ hoti. Kukkuccamaññassa nirākarotīti aññassa sabrahmacārino kappiyākappiyavisaye uppannaṃ kukkuccaṃ nivāreti. Visārado bhāsati saṅghamajjheti kappiyākappiyānaṃ [Pg.484] vinicchayakathāya uppannāya nirāsaṅko nibbhayo voharati. Veribhikkhūti attapaccatthike puggale. Dhammassa ceva ṭhitiyā pavattoti ‘‘vinayo nāma sāsanassa āyu, vinaye ṭhite sāsanaṃ ṭhitaṃ hotī’’ti (pārā. aṭṭha. 1.paṭhamamahāsaṅgītikathā; dī. ni. aṭṭha. 1.paṭhamamahāsaṅgītikathā; khu. pā. aṭṭha. 5.maṅgalasuttavaṇṇanā; theragā. aṭṭha. 1.251) vacanato saddhammaṭṭhitiyā paṭipanno hoti. Tasmā kāraṇā. Tattha vinayaññubhāve. Dhīro paññavā bhikkhu.

629-30. “Vinayaññukasmiṃ” (in one who knows the Vinaya) means in a person learned in the Vinaya. “Sakañca sīlaṃ” (and his own virtue) means his own virtue of Pātimokkha restraint. “Surakkhitaṃ hoti” (is well-guarded) means it is thoroughly guarded by understanding what is an offense and what is not, what is allowable and what is not, and by abandoning what should not be engaged in and engaging only in what should be engaged in. “Kukkuccamaññassa nirākaroti” (he dispels another’s doubt) means he removes the doubt that arises in another fellow monastic regarding what is allowable or not. “Visārado bhāsati saṅghamajjhe” (he speaks confidently in the midst of the Saṅgha) means he speaks without hesitation or fear when a discussion arises about determining what is allowable or not. “Veribhikkhūti” (a hostile monk) refers to an individual who is an opponent. “Dhammassa ceva ṭhitiyā pavatto” (he acts for the stability of the Dhamma) means he is committed to the endurance of the True Dhamma, as it is said: “The Vinaya is the life of the Dispensation; when the Vinaya endures, the Dispensation endures.” For that reason, because of this expertise in the Vinaya, he is a wise and discerning monk.

Pañcakakathāvaṇṇanā.

Commentary on the Discourse of Fives.

631-2. Chaḷabhiññenāti cha abhiññā etassāti chaḷabhiñño, tena. Atikkantapamāṇaṃ mañcapīṭhaṃ, atikkantapamāṇaṃ nisīdanañca tathā atikkantapamāṇaṃ kaṇḍuppaṭicchādivassasāṭikacīvarañca sugatassa cīvare pamāṇikacīvaranti cha.

631-2. “Chaḷabhiññena” (by one possessing the sixfold higher knowledge) means one who possesses these six higher knowledges; by him. A bed or bench of excessive measure, a seat of excessive measure, and likewise a covering cloth for sores, a rains-bathing cloth, and a robe of excessive measure. These six are the items that have a proper measure according to the Sugata’s standard.

633-4. Aññāṇañca kukkuccañca aññāṇakukkuccā, tehi, aññāṇatāya ceva kukkuccapakatatāya cāti vuttaṃ hoti. Viparītāya saññāya kappiye akappiyasaññāya, akappiye kappiyasaññāya.

633-4. “Aññāṇañca kukkuccañca” means ignorance and scruples (aññāṇakukkuccā); by these, it is said, “because of ignorance and because of being prone to scruples.” “With perverse perception” means perceiving what is allowable as unallowable, and what is unallowable as allowable.

Tattha kathaṃ alajjitāya āpajjati? Akappiyabhāvaṃ jānantoyeva madditvā vītikkamaṃ karoti (kaṅkhā. aṭṭha. nidānavaṇṇanā). Vuttampi cetaṃ –

Here, how does one incur an offense through shamelessness? Knowing full well that something is unallowable, one violates it by suppressing that knowledge. And this is also said:

‘‘Sañcicca āpattiṃ āpajjati;

Āpattiṃ parigūhati;

Agatigamanañca gacchati;

Ediso vuccati alajjī puggalo’’ti. (pari. 359);

“He intentionally incurs an offense; he conceals an offense; and he goes on a wrong course; such a person is called a shameless individual.”

Kathaṃ aññāṇatāya āpajjati? Aññāṇapuggalo mando momūho kattabbākattabbaṃ ajānanto akattabbaṃ karoti, kattabbaṃ virādheti. Evaṃ aññāṇatāya āpajjati.

How does one incur an offense through ignorance? An ignorant individual, dull and confused, not knowing what should and should not be done, does what should not be done and fails to do what should be done. Thus, one incurs an offense through ignorance.

Kathaṃ [Pg.485] kukkuccapakatatāya āpajjati? Kappiyākappiyaṃ nissāya kukkucce uppanne vinayadharaṃ pucchitvā kappiyaṃ ce, kattabbaṃ siyā, akappiyaṃ ce, na kattabbaṃ, ayaṃ pana ‘‘vaṭṭatī’’ti madditvā vītikkamatiyeva. Evaṃ kukkuccapakatatāya āpajjati.

How does one incur an offense through being prone to scruples? When scruples arise concerning what is allowable or unallowable, one should ask a Vinaya expert: if it is allowable, it should be done; if it is unallowable, it should not be done. But this person, suppressing the scruple and thinking, “It is allowable,” transgresses indeed. Thus, one incurs an offense through being prone to scruples.

Kathaṃ kappiye akappiyasaññāya āpajjati? Sūkaramaṃsaṃ ‘‘acchamaṃsa’’nti khādati, kāle vikālasaññāya bhuñjati. Evaṃ kappiye akappiyasaññāya āpajjati.

How does one incur an offense through perceiving the allowable as unallowable? One eats pork thinking it is bear meat, or eats at the proper time perceiving it as the wrong time. Thus, one incurs an offense through perceiving the allowable as unallowable.

Kathaṃ akappiye kappiyasaññāya āpajjati? Acchamaṃsaṃ ‘‘sūkaramaṃsa’’nti khādati, vikāle kālasaññāya bhuñjati. Evaṃ akappiye kappiyasaññāya āpajjati.

How does one incur an offense through perceiving the unallowable as allowable? One eats bear meat thinking it is pork, or eats at the wrong time perceiving it as the proper time. Thus, one incurs an offense through perceiving the unallowable as allowable.

Kathaṃ satisammosāya āpajjati? Sahaseyyacīvaravippavāsādīni satisammosāya āpajjati.

How does one incur an offense through a lapse of mindfulness? One incurs offenses such as those regarding sleeping in the same lodging or being separated from one's robes through a lapse of mindfulness.

635-8. ‘‘Bhikkhunā upaṭṭhapetabbo’’ti padacchedo. Dhammacakkhunāti pātimokkhasaṃvarasīlasaṅkhāto paṭipattidhammova cakkhu etassāti dhammacakkhu, tena chahi aṅgehi yuttena dhammacakkhunā pana bhikkhunā upasampādanā kātabbā, nissayo ceva dātabbo, sāmaṇero upaṭṭhāpetabboti yojanā. Āpattiṃ jānāti, anāpattiṃ jānāti, garuṃ āpattiṃ jānāti, lahuṃ āpattiṃ jānātīti yojanā. Assa bhikkhuno ubhayāni pātimokkhāni vitthārā svāgatāni bhavanti, atthato suvibhattāni bhavanti, suttaso anubyañjanaso suvinicchitāni bhavanti, dasavasso vā hoti, atirekadasavasso vāti yojanā.

635-8. “Bhikkhunā upaṭṭhapetabbo” (should be attended to by a monk) is the word division. “Dhammacakkhunā” (with the eye of the Dhamma) means that the Dhamma of practice itself, namely, the virtue of Pātimokkha restraint, is one's eye. By this eye of the Dhamma, endowed with six factors, a monk should perform ordination, give dependence, and attend to a novice—this is the connection. He knows an offense, he knows a non-offense, he knows a grave offense, and he knows a light offense—this is the connection. For that monk, both Pātimokkhas are thoroughly mastered in detail, well analyzed in meaning, well decided according to the rules and their detailed wording, and he is of ten years' standing or more than ten years' standing—this is the connection.

Chakkakathāvaṇṇanā.

The Commentary on the Discourse on Sixes.

639. Satta [Pg.486] sāmīciyo vuttāti ‘‘so ca bhikkhu anabbhito, te ca bhikkhū gārayhā, ayaṃ tattha sāmīci, yuñjantāyasmanto sakaṃ, mā vo sakaṃ vinassāti ayaṃ tattha sāmīci, ayaṃ te bhikkhu patto yāva bhedanāya dhāretabboti, ayaṃ tattha sāmīci, tato nīharitvā bhikkhūhi saddhiṃ saṃvibhajitabbaṃ, ayaṃ tattha sāmīci, aññātabbaṃ paripucchitabbaṃ paripañhitabbaṃ, ayaṃ tattha sāmīci, yassa bhavissati, so harissatīti, ayaṃ tattha sāmīcī’’ti cha sāmīciyo bhikkhupātimokkhevuttā, ‘‘sā ca bhikkhunī anabbhitā, tā ca bhikkhuniyo gārayhā, ayaṃ tattha sāmīcī’’ti bhikkhunipātimokkhe vuttāya saddhiṃ satta sāmīciyo vuttā. Satteva samathāpi cāti sammukhāvinayādisamathāpi satteva vuttā. Paññattāpattiyo sattāti pārājikādayo paññattāpattiyo satta vuttā. Sattabojjhaṅgadassināti satisambojjhaṅgādayo satta bojjhaṅge yāthāvato passantena bhagavatā.

639. “Seven proper procedures are stated” means: “That monk is not accused, and those monks are blameworthy—this is a proper procedure here. ‘Venerables, apply yourselves to your own duty; do not let your own be lost’—this is a proper procedure here. ‘This bowl, monk, should be kept until it breaks’—this is a proper procedure here. ‘Then, having removed it, it should be shared among the monks’—this is a proper procedure here. ‘One should know, inquire, and investigate’—this is a proper procedure here. ‘Whoever it belongs to shall take it’—this is a proper procedure here.” These six proper procedures are stated in the Bhikkhu Pātimokkha. Along with “That bhikkhunī is not accused, and those bhikkhunīs are blameworthy—this is a proper procedure here,” stated in the Bhikkhunī Pātimokkha, seven proper procedures are stated. “And also seven settlements” means the settlements beginning with the face-to-face procedure, etc., are also stated as seven. “Seven prescribed offenses” means the seven categories of offenses beginning with Pārājika, etc., are stated. “By one who sees the seven factors of enlightenment” means by the Blessed One who sees the seven factors of enlightenment, such as mindfulness, etc., as they actually are.

Sattakakathāvaṇṇanā.

The Commentary on the Discourse on Sevens.

640-1. Idha kuladūsako bhikkhu ājīvasseva kāraṇā pupphena, phalena, cuṇṇena, mattikāya, dantakaṭṭhehi, veḷuyā, vejjikāya, jaṅghapesanikenāti imehi aṭṭhahi ākārehi kulāni dūsetīti yojanā. ‘‘Pupphenā’’tiādinā pupphādinā dānameva upalakkhaṇato dasseti. Pupphenāti pupphadānenāti attho gahetabbo. Pupphadānādayo kuladūsane vuttā.

640-1. Here, a monk who corrupts families does so for the sake of livelihood in these eight ways: with flowers, with fruit, with powder, with clay, with tooth-sticks, with bamboo, with medical practice, and with running messages—this is the connection. “With flowers,” etc., indicates the giving of flowers and the like by way of a characteristic. “With flowers” means “by giving flowers”—this meaning is to be understood. Giving flowers and so forth are stated in the section on corrupting families.

642-5. ‘‘Aṭṭhadhānatirittāpi, atirittāpi aṭṭhadhā’’tidvīsu aṭṭhakesu aṭṭha anatiritte tāva dassetumāha ‘‘akappiyakatañcevā’’tiādi[Pg.487]. Gilānānatirittakanti niddiṭṭhā ime aṭṭheva anatirittakā ñeyyāti yojanā. Akappiyakatādayo pavāraṇasikkhāpadakathāvaṇṇanāya vuttā.

642-5. “Eightfold without remainder, and without remainder eightfold”—in these two octads, first, to show the eight without remainder, it is said: “What is made unallowable,” etc. “Not left over for the sick”—these eight that are indicated are to be understood as “without remainder”—this is the connection. “What is made unallowable,” etc., are stated in the commentary on the Pavāraṇā training rule.

646. Ñātañattisūti ñātadukkaṭaṃ, ñattidukkaṭañca. Paṭisāvaneti paṭissave. Aṭṭhadukkaṭānaṃ vinicchayo dutiyapārājikakathāvaṇṇanāya vutto.

646. “In intimation and pronouncement” means the wrongdoing of intimation and the wrongdoing of pronouncement. “In announcing” means in consenting. The resolution of the eight wrongdoings is stated in the commentary on the second Pārājika rule.

648-9. Ehibhikkhūpasampadāti yasakulaputtādīnaṃ ‘‘ehi bhikkhū’’ti vacanena bhagavatā dinnaupasampadā. Saraṇagamanena cāti paṭhamabodhiyaṃ tīhi saraṇagamanehi anuññātaupasampadā. Pañhābyākaraṇovādāti sopākassa pañhābyākaraṇopasampadā, mahākassapattherassa dinnaovādapaṭiggahaṇopasampadā ca. Garudhammapaṭiggahoti mahāpajāpatiyā gotamiyā anuññātagarudhammapaṭiggahaṇopasampadā.

648-9. “Come, monk, ordination” is the ordination given by the Blessed One to the clansman Yasa and others with the words, “Come, monk.” “And by going for refuge” is the ordination permitted through the threefold going for refuge at the time of the first awakening. “By answering questions and by exhortation” is the ordination by answering questions for Sopāka, and the ordination by accepting the exhortation given to Mahākassapa Thera. “Acceptance of the weighty rules” is the ordination by accepting the weighty rules permitted to Mahāpajāpati Gotamī.

Ñatticatutthena kammenāti idāni bhikkhuupasampadā. Aṭṭhavācikāti bhikkhunīnaṃ santike ñatticatutthena kammena, bhikkhūnaṃ santike ñatticatutthena kammenāti aṭṭhahi kammavācāhi bhikkhunīnaṃ upasampadā aṭṭhavācikā nāma. Dūtena bhikkhunīnanti aḍḍhakāsiyā gaṇikāya anuññātā bhikkhunīnaṃ dūtena upasampadā.

“By a formal act with a motion as the fourth part” refers to the present-day ordination of monks. “With eight announcements” refers to the ordination of nuns, which involves a formal act with a motion as the fourth part in the presence of nuns, and a formal act with a motion as the fourth part in the presence of monks; thus, the ordination of nuns with eight formal statements is called “eightfold.” “By messenger for nuns” is the ordination by messenger permitted for the courtesan Aḍḍhakāsī.

650. Suddhadiṭṭhināti suṭṭhu savāsanakilesānaṃ pahānena parisuddhā samantacakkhusaṅkhātā diṭṭhi etassāti suddhadiṭṭhi, tena samantacakkhunā sammāsambuddhena.

650. “By one of pure vision” means one whose vision, known as the All-Seeing Eye, is thoroughly purified by the abandonment of defilements together with their latent tendencies; hence, he is one “of pure vision.” This refers to that All-Seeing One, the Perfectly Enlightened One.

651. Pāpicchā nāma asantaguṇasambhāvanicchā.

651. “Evil desire” means the desire to be esteemed for qualities one does not possess.

652-3. Na [Pg.488] ca majjapo siyāti majjapo na siyā majjaṃ pivanto na bhaveyya, majjaṃ na piveyyāti attho. Abrahmacariyāti (a. ni. aṭṭha. 2.3.71) aseṭṭhacariyato methunā virameyya. Rattiṃ na bhuñjeyya vikālabhojananti uposathaṃ upavuttho rattibhojanañca divāvikālabhojanañca na bhuñjeyya. Na ca gandhamācareti gandhañca na vilimpeyya. Mañce chamāyaṃ va sayetha santhateti kappiyamañce vā sudhādiparikammakatāya bhūmiyā vā tiṇapaṇṇapalālādīni santharitvā kate santhate vā sayethāti attho. Etañhi aṭṭhaṅgikamāhuposathanti etaṃ pāṇātipātādīni asamācarantena upavutthaṃ uposathaṃ aṭṭhahaṅgehi samannāgatattā ‘‘aṭṭhaṅgika’’nti vadanti. Dukkhantagunāti vaṭṭadukkhassa antaṃ amatamahānibbānaṃ gatena pattena buddhena pakāsitanti yojanā.

652-3. “And he should not be a drinker of intoxicants” means he should not be a drinker of intoxicants; he should not be one who drinks intoxicants; he should not drink intoxicants—this is the meaning. “From unchastity” means one should refrain from sexual intercourse, which is ignoble conduct. “He should not eat at night, untimely food” means one observing the Uposatha should not eat food at night or untimely food during the day. “And he should not use scents” means he should not anoint himself with scents. “He should sleep on a couch or on a spread on the ground” means he should sleep either on a permissible couch, or on the ground prepared with plaster and so on, or on a spread made by scattering grass, leaves, straw, and so on—this is the meaning. “This they call the eight-factored Uposatha” means that this Uposatha, observed by refraining from killing living beings and so on, is endowed with eight factors, and therefore they call it “eight-factored.” “Proclaimed by the one gone to the end of suffering” means proclaimed by the Buddha, who has gone to and reached the great deathless Nibbāna, the end of the suffering of the round of rebirth—this is the connection.

654. Bhikkhunovādakabhikkhuno aṭṭhaṅgāni bhikkhunovādakathāvaṇṇanāya dassitāneva.

654. The eight qualities of a monk who exhorts nuns have already been shown in the commentary on the discourse on exhorting nuns.

Aṭṭhakakathāvaṇṇanā.

Explanation of the Eight Topics.

655. Bhojanāni paṇītāni nava vuttānīti paṇītāni hi bhojanasikkhāpade vuttāni. Dasasu akappiyamaṃsesu manussamaṃsavajjitāni nava maṃsāni khādantassa dukkaṭaṃ niddiṭṭhanti yojanā.

655. The statement 'nine exquisite foods are mentioned' refers to the exquisite foods mentioned in the training rule concerning food. The explanation is that eating nine kinds of meat, excluding human flesh from the ten kinds of impermissible meat, is declared to be a dukkaṭa offense.

656. Pātimokkha…pe… paridīpitāti bhikkhūnaṃ pañcuddesā, bhikkhunīnaṃ aniyatuddesehi vinā cattāroti uddesā nava dīpitā. Uposathā navevāti divasavasena tayo, kārakavasena tayo, karaṇavasena tayoti nava uposathā. Etthāti imasmiṃ sāsane. Saṅgho navahi bhijjatīti navahi puggalehi saṅgho bhijjatīti yojanā. Yathāha –

656. "The Pātimokkha... is explained": for bhikkhus, there are five recitations; for bhikkhunīs, excluding the undetermined rules, there are four—thus, nine recitations are explained. "Nine Uposathas" refers to three based on days, three based on purpose, and three based on performance—thus, nine Uposathas. "Here" means in this dispensation. "The Saṅgha splits by nine" means the Saṅgha splits due to nine individuals—this is the explanation. As it is said:

‘‘Ekato[Pg.489], upāli, cattāro honti, ekato cattāro, navamo anussāveti, salākaṃ gāheti ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethā’ti. Evampi kho, upāli, saṅgharāji ceva hoti saṅghabhedo ca. Navannaṃ vā, upāli, atirekanavannaṃ vā saṅgharāji ceva hoti saṅghabhedo cā’’ti (cūḷava. 351).

"Upāli, on one side there are four, on one side there are four, and the ninth announces, collects the voting ticket, saying, ‘This is the Dhamma, this is the Vinaya, this is the Teacher’s instruction; accept this, approve of this.’ Thus, Upāli, there is Saṅgha dispute and Saṅgha schism. Or, Upāli, with nine or more than nine, there is Saṅgha dispute and Saṅgha schism."

Navakakathāvaṇṇanā.

Explanation of the Nine Topics.

657. Dasa akkosavatthūni vakkhati. Dasa sikkhāpadāni pākaṭāneva. Manussamaṃsādīni dasa akappiyamaṃsāni heṭṭhā vuttāneva. Sukkāni ve dasāti nīlādīni dasa sukkāni.

657. "Ten grounds for abuse will be stated." The ten training rules are already evident. The ten kinds of unallowable meat, beginning with human flesh, are already mentioned above. "Indeed, ten whites" means the ten whites, beginning with blue and so on.

659. Rañño antepurappavesane dasa ādīnavā evaṃ pāḷipāṭhena veditabbā –

659. The ten drawbacks in entering the king's inner chambers should be understood according to the following Pāli passage:

‘‘Dasayime, bhikkhave, ādīnavā rājantepurappavesane. Katame dasa? Idha, bhikkhave, rājā mahesiyā saddhiṃ nisinno hoti, tatra bhikkhu pavisati, mahesī vā bhikkhuṃ disvā sitaṃ pātukaroti, bhikkhu vā mahesiṃ disvā sitaṃ pātukaroti, tattha rañño evaṃ hoti ‘addhā imesaṃ kataṃ vā karissanti vā’ti. Ayaṃ, bhikkhave, paṭhamo ādīnavo rājantepurappavesane.

"Monks, there are these ten drawbacks in entering the royal inner palace. What ten? Here, monks, the king is seated together with his queen, and a bhikkhu enters. The queen, seeing the bhikkhu, reveals a smile, or the bhikkhu, seeing the queen, reveals a smile. Then the king thinks: 'Surely, these two have done something, or will do something.' This, monks, is the first drawback in entering the royal inner palace."

‘‘Puna caparaṃ, bhikkhave, rājā bahukicco bahukaraṇīyo aññataraṃ itthiṃ gantvā na sarati, sā tena gabbhaṃ gaṇhāti, tattha rañño evaṃ hoti ‘na kho idha añño koci pavisati aññatra pabbajitena, siyā nu kho pabbajitassa kamma’nti. Ayaṃ, bhikkhave, dutiyo ādīnavo rājantepurappavesane.

"Furthermore, monks, a king is busy with many duties and responsibilities. If he goes to a certain woman and does not remember, she may become pregnant by him. Then the king thinks, 'No one else enters here except a renunciate. Could this be the renunciate's doing?' This, monks, is the second drawback in entering the royal inner palace."

‘‘Puna [Pg.490] caparaṃ, bhikkhave, rañño antepure aññataraṃ ratanaṃ nassati, tattha rañño evaṃ hoti ‘na kho idha añño koci pavisati aññatra pabbajitena, siyā nu kho pabbajitassa kamma’nti. Ayaṃ, bhikkhave, tatiyo ādīnavo rājantepurappavesane.

"Furthermore, monks, in the king's inner palace, some treasure is lost. Then the king thinks: 'No one else enters here except a renunciate. Could this be the renunciate's doing?' This, monks, is the third drawback in entering the king's inner palace."

‘‘Puna caparaṃ, bhikkhave, rañño antepure abbhantarā guyhamantā bahiddhā sambhedaṃ gacchanti, tattha rañño evaṃ hoti ‘na kho idha añño koci pavisati aññatra pabbajitena, siyā nu kho pabbajitassa kamma’nti. Ayaṃ, bhikkhave, catuttho ādīnavo rājantepurappavesane.

"Furthermore, monks, in the king's inner palace, secret counsels from within go out and become public. Then the king thinks: 'No one else enters here except a renunciate. Could this be the renunciate's doing?' This, monks, is the fourth drawback in entering the king's inner palace."

‘‘Puna caparaṃ, bhikkhave, rañño antepure pitā vā puttaṃ pattheti, putto vā pitaraṃ pattheti, tesaṃ evaṃ hoti ‘na kho idha añño koci pavisati aññatra pabbajitena, siyā nu kho pabbajitassa kamma’nti. Ayaṃ, bhikkhave, pañcamo ādīnavo rājantepurappavesane.

"Furthermore, monks, in the king’s inner palace, a father plots against his son, or a son plots against his father. Then they think: ‘No one else enters here except a renunciate; could this be the renunciate’s doing?’ This, monks, is the fifth drawback in entering the king’s inner palace."

‘‘Puna caparaṃ, bhikkhave, rājā nīcaṭṭhāniyaṃ ucce ṭhāne ṭhapeti, yesaṃ taṃ amanāpaṃ, tesaṃ evaṃ hoti ‘rājā kho pabbajitena saṃsaṭṭho, siyā nu kho pabbajitassa kamma’nti. Ayaṃ, bhikkhave, chaṭṭho ādīnavo rājantepurappavesane.

"Furthermore, monks, a king may appoint a low-ranking person to a high position, which is displeasing to some. Then they think, 'The king is intimate with the renunciate; could this be the renunciate's doing?' This, monks, is the sixth drawback in entering the royal inner palace."

‘‘Puna caparaṃ, bhikkhave, rājā uccaṭṭhāniyaṃ nīce ṭhāne ṭhapeti, yesaṃ taṃ amanāpaṃ, tesaṃ evaṃ hoti ‘rājā kho pabbajitena saṃsaṭṭho, siyā nu kho pabbajitassa kamma’nti. Ayaṃ, bhikkhave, sattamo ādīnavo rājantepurappavesane.

"Furthermore, monks, a king may place a high-ranking person in a low position. Those to whom this is displeasing think, 'The king is intimate with the renunciate; could this be the renunciate's doing?' This, monks, is the seventh drawback in entering the royal inner palace."

‘‘Puna caparaṃ, bhikkhave, rājā akāle senaṃ uyyojeti, yesaṃ taṃ amanāpaṃ, tesaṃ evaṃ hoti ‘rājā kho pabbajitena saṃsaṭṭho, siyā nu [Pg.491] kho pabbajitassa kamma’nti. Ayaṃ, bhikkhave, aṭṭhamo ādīnavo rājantepurappavesane.

"Furthermore, monks, a king sends out his army at an inopportune time. Those who are displeased by this think: 'The king is intimate with the renunciate; could this be the renunciate’s doing?' This, monks, is the eighth drawback in entering the royal inner palace."

‘‘Puna caparaṃ, bhikkhave, rājā kāle senaṃ uyyojetvā antarāmaggato nivattāpeti, yesaṃ taṃ amanāpaṃ, tesaṃ evaṃ hoti ‘rājā kho pabbajitena saṃsaṭṭho, siyā nu kho pabbajitassa kamma’nti. Ayaṃ, bhikkhave, navamo ādīnavo rājantepurappavesane.

"Furthermore, monks, a king sends out his army at the right time, then recalls it midway. Those who dislike this think: 'The king is intimate with the renunciate; could this be the renunciate's doing?' This, monks, is the ninth drawback in entering the royal inner palace."

‘‘Puna caparaṃ, bhikkhave, rañño antepuraṃ hatthisammaddaṃ assasammaddaṃ rathasammaddaṃ rajanīyāni rūpasaddagandharasaphoṭṭhabbāni, yāni na pabbajitassa sāruppāni, ayaṃ, bhikkhave, dasamo ādīnavo rājantepurappavesane. Ime kho, bhikkhave, dasa ādīnavā rājantepurappavesane’’ti (a. ni. 10.45; pāci. 497).

"Furthermore, monks, the royal inner palace is filled with the crush of elephants, the crush of horses, and the crush of chariots, and with alluring sights, sounds, smells, tastes, and tactile sensations, which are unsuitable for one gone forth. This, monks, is the tenth drawback in entering the royal inner palace. These, monks, are the ten drawbacks in entering the royal inner palace."

Tattha ca pitā vā puttaṃ patthetīti puttaṃ māretumicchatīti attho. Eseva nayo putto pitaraṃ patthetīti. Hatthisammaddanti hatthīnaṃ sammaddo saṃsaṭṭho etthāti hatthisammaddaṃ. Evaṃ ‘‘assasammadda’’ntiādīsupi.

Here, the phrase 'a father desires his son' means 'he wishes to kill his son.' The same method applies to 'a son desires his father.' 'Hatthisammaddaṃ' means a place where there is a crush of elephants. Similarly for 'assasammaddaṃ' and so on.

Dasākārehīti –

By ten aspects—

‘‘Āpattinukkhittamanantarāya-Pahuttatāyo tathasaññitā ca;

Chādetukāmo atha chādanāti;

Channā dasaṅgeharuṇuggamamhīti. –

"An offense, the lifting procedure, absence of danger, abundance, perception as such, the desire to conceal, and concealment; an offense is concealed by these ten factors at the rising of the dawn."

Gahitehi dasahi aṅgehi.

By the ten factors taken up.

660. Dasa kammapathā puññāti pāṇātipātāveramaṇiādayo dasa kusalakammapathā. Apuññāpi tathā dasāti pāṇātipātādayo [Pg.492] dasa akusalakammapathāva. Dasa dānavatthūni vakkhati. Daseva ratanāni cāti –

660. The ten meritorious courses of action are the ten wholesome courses of action, beginning with abstaining from killing living beings. Similarly, the ten demeritorious courses of action are the ten unwholesome courses of action, beginning with killing living beings. Ten objects of generosity will be spoken of. Likewise, the ten precious gems—

‘‘Muttā maṇī veḷuriyā ca saṅkhā;

Silā pavāḷaṃ rajatañca hemaṃ;

Lohītakañcāpi masāragallā;

Dasseti dhīro ratanāni jaññā’’ti. –

"Pearls, gems, beryl, conch shells, rock crystal, coral, silver, gold, ruby, and cat’s-eye: thus the wise one points out what should be known as gems."

Niddiṭṭhāni dasa ratanāni.

The ten gems have been enumerated.

662. Munindena avandiyā dasa puggalā dīpitāti yojanā. Kathaṃ? ‘‘Dasayime, bhikkhave, avandiyā. Pure upasampannena pacchā upasampanno avandiyo, anupasampanno avandiyo, nānāsaṃvāsako vuḍḍhataro adhammavādī avandiyo, mātugāmo avandiyo, paṇḍako avandiyo, pārivāsiko avandiyo, mūlāyapaṭikassanāraho avandiyo, mānattāraho avandiyo, mānattacāriko avandiyo, abbhānāraho avandiyo. Ime kho, bhikkhave, dasa avandiyā’’ti (cūḷava. 312).

662. The explanation is that the ten individuals not to be venerated have been taught by the Lord of Sages. How? 'Monks, these ten are not to be venerated: one ordained later by one ordained earlier; one who is not ordained; an elder of a different communion who speaks what is not in accordance with the Dhamma; a woman; a paṇḍaka; one undergoing probation; one deserving to be sent back to the beginning; one deserving penance; one undertaking penance; and one deserving rehabilitation. These, monks, are the ten who are not to be venerated.'

663-4. Sosānikanti susāne chaḍḍitaṃ. Pāpaṇikanti āpaṇadvāre chaḍḍitaṃ. Undūrakkhāyitanti undūrehi khāyitaṃ pariccattaṃ pilotikaṃ. Gokhāyitādīsupi eseva nayo. Thūpacīvarikanti balikammatthāya vammike parikkhipitvā pariccattavatthaṃ. Ābhisekiyanti rājūnaṃ abhisekamaṇḍape pariccattavatthaṃ. Gatapaccāgatañcāti susānagatamanussehi paccāgantvā nahāyitvā chaḍḍitaṃ pilotikaṃ.

663-4. Sosānikaṃ: discarded in a cemetery. Pāpaṇikaṃ: discarded at a shop doorway. Undūrakkhāyitaṃ: a tattered rag gnawed and abandoned by rats. Gokhāyitādīsu: the same method applies to that gnawed by cattle and so on. Thūpacīvarikaṃ: a cloth abandoned after being wrapped around a termite mound for the purpose of an offering. Ābhisekiyaṃ: a cloth abandoned in the consecration pavilion of kings. Gatapaccāgataṃ: a tattered rag discarded after bathing by people who had gone to a cemetery and returned.

665. Sabbanīlādayo vuttā, dasa cīvaradhāraṇāti ‘‘sabbanīlakāni cīvarāni dhārentīti vuttavasena dasā’’ti (pari. aṭṭha. 330) kurundiyaṃ vuttaṃ. Ettha imasmiṃ dasake saṃkaccikāya vā udakasāṭikāya [Pg.493] vā saddhiṃ ticīvarāni nāmena adhiṭṭhitāni nava cīvarāni ‘‘dasacīvaradhāraṇā’’ti vuttāni. Yathāha – ‘‘navasu kappiyacīvaresu udakasāṭikaṃ vā saṃkaccikaṃ vā pakkhipitvā dasāti vutta’’nti (pari. aṭṭha. 330).

665. The 'all-blue, etc.' are said to be the ten ways of wearing robes. As it is said in the Kurundī (Pari. Aṭṭha. 330): 'The ten are by way of what is said as "they wear all-blue robes".' Here, in this set of ten, nine robes determined by name, together with a waist-cloth or a bathing cloth, are called the 'ten ways of wearing robes.' As it is said (Pari. Aṭṭha. 330): 'By including a bathing cloth or a waist-cloth among the nine permissible robes, it is called "ten."

Dasakakathāvaṇṇanā.

The Explanation of the Section on Tens.

666. Paṇḍakādayo ekādasa abhabbapuggalā pana upasampāditāpi anupasampannā hontīti yojanā.

666. But the eleven unfit individuals, beginning with a eunuch, even if they have received the higher ordination, remain unordained—this is the connection.

667. ‘‘Akappiyā’’ti vuttā pattā ekādasa bhavantīti yojanā. Dārujena pattenāti dārumayena pattena. Ratanubbhavāti ratanamayā dasa pattā ekādasa bhavantīti yojanā. Dārujena cāti ettha ca-saddena tambalohamayapattassa saṅgaho. Yathāha ‘‘ekādasa pattāti tambalohamayena vā dārumayena vā saddhiṃ dasaratanamayā’’ti. Idha ratanaṃ nāma muttādidasaratanaṃ.

667. The bowls called 'unsuitable' are eleven—this is the connection. 'Dārujena pattena' means a bowl made of wood. 'Ratanubbhavā' means ten bowls made of gems, making eleven—this is the connection. Here, in 'Dārujena ca', by the word 'ca', a bowl made of copper-bronze is included. As it was said: 'Eleven bowls means ten made of gems together with one made of copper-bronze or wood.' Here, 'ratana' means the ten gems, such as pearls, etc.

668. Akappiyā pādukā ekādasa hontīti yojanā. Yathāha ‘‘ekādasa pādukāti dasa ratanamayā, ekā kaṭṭhapādukā. Tiṇapādukamuñjapādukapabbajapādukādayo pana kaṭṭhapādukasaṅgahameva gacchantī’’ti.

668. There are eleven unsuitable sandals—this is the connection. As stated: 'Eleven sandals: ten are made of precious stones, and one is a wooden sandal. But grass sandals, munja-grass sandals, pabbaja-grass sandals, etc., are included under the category of wooden sandals.'

669-70. Atikhuddakā atimahantāti yojanā. Khaṇḍanimittakā chāyānimittakāti yojanā. Bahiṭṭhena sammatāti sīmāya bahi ṭhitena sammatā. Nadiyaṃ, jātassare, samudde vā tathā sammatāti yojanā. Sīmāya sambhinnā sīmāya ajjhotthaṭā sīmāti yojanā. Imā ekādasa asīmāyo siyunti yojanā.

669-70. 'Too small or too large'—this is the connection. 'Marked by a fragment or marked by a shadow'—this is the connection. 'Designated by one outside' means designated by one standing outside the boundary. 'Similarly designated in a river, a natural lake, or the sea'—this is the connection. 'A boundary mixed with a boundary, a boundary encroached upon by a boundary'—this is the connection. 'These may be eleven non-boundaries'—this is the connection.

671. Ekādaseva [Pg.494] pathavī kappiyā, ekādaseva pathavī akappiyāti yojanā.

671. There are just eleven permissible grounds, and just eleven impermissible grounds—this is the connection.

Tattha ekādasa kappiyapathavī nāma suddhapāsāṇā, suddhasakkharā, suddhakathalā, suddhamarumbā, suddhavālukā, yebhuyyenapāsāṇā, yebhuyyenasakkharā, yebhuyyenakathalā, yebhuyyenamarumbā, yebhuyyenavālukāti imā dasa daḍḍhāya pathaviyā vā catumāsovaṭṭhakapaṃsupuñjena vā mattikāpuñjena vā saddhiṃ ekādasa. ‘‘Appapaṃsukā, appamattikā’’ti (pāci. 86) aparāpi pathaviyo vuttā, tā yebhuyyenapāsāṇādīsu pañcasuyeva saṅgahitā.

Herein, the eleven permissible types of ground are: pure stone, pure gravel, pure potsherds, pure sandy soil, pure sand; mostly stone, mostly gravel, mostly potsherds, mostly sandy soil, mostly sand—these ten, which together with burnt ground, or a pile of dust that has lain for four months, or a pile of clay, make eleven. Other types of ground are also mentioned as 'with little dust, with little clay' (Pāci. 86), but these are included within the five categories beginning with 'mostly stone'.

Ekādasa akappiyapathavī nāma ‘‘suddhapaṃsu suddhamattikā appapāsāṇā appasakkharā appakathalā appamarumbā appavālukā yebhuyyenapaṃsukā yebhuyyenamattikā, adaḍḍhāpi vuccati jātā pathavī. Yopi paṃsupuñjo vā mattikāpuñjo vā atirekacātumāsaṃ ovaṭṭho, ayampi vuccati jātapathavī’’ti (pāci. 86) vuttā ekādasa.

The eleven impermissible types of ground are: 'pure dust, pure clay, little stone, little gravel, little potsherds, little sandy soil, little sand, mostly dust, mostly clay. Unburnt ground is also called natural ground. Also, a pile of dust or a pile of clay that has been lying for more than four months is called natural ground'—these eleven are mentioned (Pāci. 86).

Gaṇṭhikā kappiyā vuttā, ekādasa ca vīdhakāti ettha kappiyā gaṇṭhikā vidhakā ca ekādasa vuttāti yojanā. Te pana –

Permissible knots are mentioned, and eleven types of toggles. Here, the connection is that permissible knots and toggles are said to be eleven. These are:

‘‘Veḷudantavisāṇaṭṭhi-kaṭṭhalākhāphalāmayā;

Saṅkhanābhimayā sutta-naḷalohamayāpi ca;

Vidhā kappanti kappiyā, gaṇṭhiyo cāpi tammayā’’ti. –

'Made of bamboo, ivory, horn, bone, wood, lac, fruit, conch shell, mother-of-pearl, thread, reed, or metal; various kinds of toggles are allowable, and also knots made of those materials.'

Imāya gāthāya saṅgahitāti veditabbā.

They should be understood as included by this verse.

674-5. Ukkhittassānuvattikā bhikkhunī ubhinnaṃ bhikkhubhikkhunīnaṃ vasā saṅghādisesesu aṭṭha yāvatatiyakāti ime [Pg.495] ekādasa yāvatatiyakāti pakāsitāti yojanā.

674-5. The nun who follows a suspended monk, the nun who is dependent on both monks and nuns, and the eight Saṅghādisesa offenses that are completed after the third admonition—these eleven are declared to be 'up to the third'—this is the connection.

676. Nissayassa paṭippassaddhiyo dasekāva ekādaseva vuttāti yojanā. Chadhācariyato vuttāti –

676. The cessations of dependence are said to be ten or eleven. They are said in six ways regarding a teacher:

‘‘Pakkante pakkhasaṅkante, vibbhante cāpi nissayo;

Maraṇāṇattupajjhāya-samodhānehi sammatī’’ti. –

'Dependence ceases when (the teacher) has departed, changed affiliation, or disrobed; also by death, by order, and by consent.'

Ācariyato chadhā nissayapaṭippassaddhiyo vuttā. Upajjhāyā tu pañcadhāti tāsu upajjhāyasamodhānaṃ vinā avasesāhi pañcadhā upajjhāyapaṭippassaddhiyo vuttāti ime ekādasa.

The cessation of dependence is explained in six ways regarding a teacher. But regarding a preceptor, it is in five ways; among those six, excluding consent, the remaining five are explained as the ways dependence on a preceptor ceases—these make eleven.

Ekādasakakathāvaṇṇanā.

The Explanation of the Section on Elevens.

677. Teraseva dhutaṅgānīti paṃsukūlikaṅgādīni dhutaṅgāni teraseva honti.

677. There are just thirteen ascetic practices: the ascetic practices beginning with the practice of wearing rag-robes are thirteen in total.

Paramāni ca cuddasāti ‘‘dasāhaparamaṃ atirekacīvaraṃ dhāretabbaṃ, māsaparamaṃ tena bhikkhunā taṃ cīvaraṃ nikkhipitabbaṃ, santaruttaraparamaṃ tena bhikkhunā tato cīvaraṃ sāditabbaṃ, chakkhattuparamaṃ tuṇhībhūtena uddissa ṭhātabbaṃ, navaṃ pana bhikkhunā santhataṃ kārāpetvā chabbassāni dhāretabbaṃ chabbassaparamatā dhāretabbaṃ, tiyojanaparamaṃ sahatthā haritabbāni, dasāhaparamaṃ atirekapatto dhāretabbo, sattāhaparamaṃ sannidhikārakaṃ paribhuñjitabbāni, chārattaparamaṃ tena bhikkhunā tena cīvarena vippavasitabbaṃ, catukkaṃsaparamaṃ, aḍḍhateyyakaṃsaparamaṃ, dvaṅgulapabbaparamaṃ ādātabbaṃ, aṭṭhaṅgulaparamaṃ mañcapaṭipādakaṃ, aṭṭhaṅgulaparamaṃ dantakaṭṭha’’nti iti imāni cuddasa paramāni.

And there are fourteen limits: 'An extra robe may be kept for at most ten days. That robe may be set aside by that monk for at most a month. At most, a robe with an outer cloak may be accepted by that monk. One may stand silently, having been designated, for at most six times. A new felt rug, once made, should be used by a monk for six years; it should be used for a maximum of six years. Things may be carried by one's own hand for at most three yojanas. An extra bowl may be kept for at most ten days. Stored provisions may be consumed for at most seven days. A monk may be separated from his robe for at most six nights. At most four kaṃsas, at most two and a half kaṃsas, and at most two finger-joints may be accepted. A bed-leg may be at most eight fingerbreadths. A tooth-stick may be at most eight fingerbreadths.' Thus, these are the fourteen limits.

Soḷaseva tu ‘‘jāna’’nti paññattānīti ‘‘jāna’’nti evaṃ vatvā paññattāni soḷasa. Te evaṃ veditabbā – jānaṃ saṅghikaṃ [Pg.496] lābhaṃ pariṇataṃ attano pariṇāmeyya, jānaṃ pubbupagataṃ bhikkhuṃ anupakhajja seyyaṃ kappeyya, jānaṃ sappāṇakaṃ udakaṃ tiṇaṃ vā mattikaṃ vā siñceyya vā siñcāpeyya vā, jānaṃ bhikkhuniparipācitaṃ piṇḍapātaṃ paribhuñjeyya, jānaṃ āsādanāpekkho, bhuttasmiṃ pācittiyaṃ, jānaṃ sappāṇakaṃ udakaṃ paribhuñjeyya, jānaṃ yathādhammaṃ nihaṭādhikaraṇaṃ puna kammāya ukkoṭeyya, jānaṃ duṭṭhullaṃ āpattiṃ paṭicchādeyya, jānaṃ ūnavīsativassaṃ puggalaṃ upasampādeyya, jānaṃ theyyasatthena saddhiṃ saṃvidhāya ekaddhānamaggaṃ paṭipajjeyya, jānaṃ tathāvādinā bhikkhunā akatānudhammena, jānaṃ tathānāsitaṃ samaṇuddesaṃ, jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ puggalassa pariṇāmeyya, jānaṃ pārājikaṃ dhammaṃ ajjhāpannaṃ bhikkhuniṃ nevattanā paṭicodeyya, jānaṃ coriṃ vajjhaṃ viditaṃ anapaloketvā, jānaṃ sabhikkhukaṃ ārāmaṃ anāpucchā paviseyyāti.

And sixteen offenses are established with the word 'knowing' (jānaṃ): They are to be understood as follows—knowingly diverting for oneself gain intended for the Saṅgha; knowingly lying down, encroaching upon a monk who has already arrived; knowingly sprinkling or causing to be sprinkled grass or clay with water containing living beings; knowingly consuming almsfood procured by a nun; knowingly, with the intention of annoying another monk; knowingly consuming water containing living beings; knowingly reopening for procedure a legal issue that has been settled according to the Dhamma; knowingly concealing a serious offense; knowingly giving the higher ordination to a person under twenty years of age; knowingly journeying on the same road by arrangement with a caravan of thieves; knowingly associating with a monk holding such views who has not made amends; knowingly associating with a novice who has been expelled for such views; knowingly diverting for an individual gain intended for the Saṅgha; knowingly not charging a nun who has committed a Pārājika offense; knowingly ordaining a known and condemned female thief without having consulted the authorities; knowingly entering a monastery where there are monks without having asked.

678. Idha imasmiṃ sāsane yo bhikkhu anuttaraṃ sauttaraṃ uttarapakaraṇena sahitaṃ sakalampi vinayavinicchayaṃ jānāti, mahattare ativipule anuttare uttaravirahite uttame vinayanaye vinayāgate āpattianāpattigarukalahukakappiyaakappiyādivinicchayakamme. Atha vā vinayanaye vinayapiṭake pavattamāno so bhikkhu niruttaro bhavati paccatthikehi vattabbaṃ uttaraṃ atikkamitvā ṭhito, seṭṭho vā bhavati, tassa ceva paresañca saṃsayo na kātabboti yojanā. Jānatīti gāthābandhavasena rasso.

678. Here in this Dispensation, whatever monk knows the entire discernment of the Vinaya, both that which has a superior and that which has no superior, together with its supplementary treatises; in the great, exceedingly vast, unsurpassed, supreme Vinaya method, in what has come down in the Vinaya, in the act of discerning offenses and non-offenses, grave and light, allowable and unallowable, and so on. Or, in the Vinaya method, in the Vinaya Piṭaka, that monk becomes unanswerable, having surpassed any reply that can be given by opponents; or he becomes the best, and no doubt should be made concerning him or others—this is the connection. The word 'jānāti' ('he knows') is shortened due to the verse meter.

Iti uttare līnatthapakāsaniyā

Thus, in the Uttaralīnatthapakāsanī.

Ekuttaranayakathāvaṇṇanā niṭṭhitā.

The Explanation of the Discourse on the Numerical Method is completed.

Sedamocanakathāvaṇṇanā

The Explanation of the Sedamocana Discourse

679. Suṇataṃ [Pg.497] suṇantānaṃ bhikkhūnaṃ paṭubhāvakarā vinayavinicchaye paññākosallasādhikā tatoyeva varā uttamā. Sedamocanagāthāyoti atthapaccatthikānaṃ, sāsanapaccatthikānañca vissajjetumasakkuṇeyyabhāvena cintayantassa khinnasarīrā sede mocentīti sedamocanā. Atthānugatapañhā upālittherena ṭhapitā pañhagāthāyo, tappaṭibaddhā vissajjanagāthāyo ca ito paraṃ vakkhāmīti yojanā.

679. For the monks who listen, they bring about capability and accomplish skill in wisdom regarding Vinaya decisions; therefore, they are excellent and supreme. They are called the Sedamocanagāthā (Verses that Dispel Sweat) because they dispel the sweat of one with a weary body who is contemplating his inability to answer opponents of the meaning and opponents of the Dispensation. The question-verses containing questions related to the meaning were established by the Elder Upāli, and the corresponding answer-verses I will explain hereafter—this is the connection.

681. Kabandhaṃ nāma asīsaṃ urasi jātaakkhimukhasarīraṃ. Yathāha – ‘‘asīsakaṃ kabandhaṃ, yassa ure akkhīni ceva mukhañca hotī’’ti (pari. aṭṭha. 479). Mukhena karaṇabhūtena. Katvāti sevitvā.

681. A kabandha is a headless body with eyes and a mouth born on its chest. As it is said: 'A headless kabandha is that which has eyes and a mouth on its chest' (Pari. Aṭṭha. 479). 'Mukhena' ('with the mouth') means as the instrument. 'Katvā' ('having done') means having used.

682. Tassa bhikkhuno kathaṃ pārājiko siyā pārājikadhammo kathaṃ siyā.

682. How could that monk be subject to a pārājika? How could a pārājika offense occur?

684. Kiñcīti pādaṃ vā pādārahaṃ vā parasantakaṃ. Parañca na samādapeti ‘‘amukassa itthannāmaṃ bhaṇḍaṃ avaharāhī’’ti paraṃ na āṇāpeyya.

684. 'Whatever' means a pāda or what is worth a pāda, belonging to another. And he does not incite another, saying, 'Take such and such an item belonging to so-and-so,' nor does he command another.

685. Parassa kiñci nādiyantoti sambandho. Āṇattiñcāti ca-saddena saṃvidhānaṃ, saṅketañca saṅgaṇhāti.

685. The connection is with the phrase 'not taking anything of another's'. By the word 'ca' in 'āṇattiñca', it also includes arrangement and making a sign.

686. Garukaṃ bhaṇḍanti pādagghanakabhāvena garubhaṇḍaṃ. ‘‘Parikkhāra’’nti etassa visesanaṃ. Parassa parikkhāranti parasantakaṃ yaṃ kiñci parikkhāraṃ.

686. 'Valuable goods' means goods that are valuable on account of being worth a pāda. 'Requisite' is a qualifier of this. 'Another's requisite' means any requisite belonging to another.

692. Manussuttarike dhammeti uttarimanussadhammavisaye. Katikaṃ katvānāti ‘‘evaṃ nisinne evaṃ ṭhite evaṃ gamane atthaṃ [Pg.498] āvikarotī’’tiādiṃ katvā. Sambhāvanādhippāyoti ‘‘arahā’’ti gahetvā mahāsambhāvanaṃ karotīti adhippāyo hutvā. Atikkamati ceti tathā kataṃ katikaṃ atikkamati ce, tathārūpaṃ nisajjaṃ vā ṭhānaṃ vā gamanaṃ vā karotīti attho. Cutoti tathārūpaṃ nisajjādiṃ disvā kenaci manussajātikena ‘‘arahā’’ti taṅkhaṇe ñāte so puggalo pārājikaṃ āpajjati.

692. 'In states beyond the human' means concerning the domain of superhuman states. 'Having made an agreement' means having made an agreement such as, 'When sitting thus, standing thus, or walking thus, he reveals the meaning,' and so on. 'With the intention of being esteemed' means with the intention that one holds him in high esteem, taking him to be an arahant. 'And if he transgresses' means if he transgresses the agreement made thus, he performs such sitting, standing, or walking; that is the meaning. 'He falls' means if, upon seeing such sitting and so on, he is recognized at that moment as an arahant by some human being, that person incurs a pārājika offense.

693. Ekavatthukā kathaṃ bhaveyyunti yojanā.

693. The connection is: 'How could they have a single basis?'

694. Itthiyāti ekissā itthiyā. Paṭipajjantoti ekakkhaṇe aññena purisena vuttasāsanaṃ vatvā, iminā ca ‘‘paṭiggaṇhāti, vīmaṃsatī’’ti aṅgadvayassa purimasiddhataṃ dīpeti imassa paccāharaṇakatañca. Kāyasaṃsaggaṃ samāpajjitvā duṭṭhullaṃ vatvā attakāmapāricariyāya vaṇṇaṃ bhaṇanto.

694. 'With a woman' means with a single woman. 'Engaging' means, at a single moment, having conveyed a message spoken by another man, he thereby indicates the prior accomplishment of the two factors, 'she accepts' and 'she considers,' and also the rejection done by this one. Having engaged in bodily contact, having spoken a lewd word, and speaking in praise of service to his own lust.

695. Yathāvuttaṃ vattaṃ acaritvāti bhagavatā vuttaṃ parivāsādivattaṃ acaritvā.

695. 'Not having practiced the duty as prescribed' means not having practiced the duty of probation, etc., spoken by the Blessed One.

696. Bhikkhunīhi asādhāraṇasikkhāpadattā āha ‘‘natthi saṅghādisesatā’’ti.

696. Because it is a training rule specific to bhikkhunīs, it is said: 'There is no saṅghādisesa offense.'

697. Yena kuddho pasaṃsitoti ettha ‘‘nindito cā’’ti seso.

697. In the phrase 'praises when angry,' the remainder is 'and blamed'.

698. Titthiyānaṃ vaṇṇamhi bhaññamāne yo kujjhati, so ārādhakoti yojanā, paritosito pasaṃsitoti adhippāyo. Titthiyapubbo imasmiṃ sāsane pabbajjaṃ labhitvā titthiyānaṃ vaṇṇasmiṃ bhaññamāne sutvā sace kuppati anattamanaṃ karoti, ārādhako saṅghārādhako saṅghaṃ paritosento hoti, sambuddhassa vaṇṇasmiṃ bhaññamāne yadi kujjhati, ninditoti yojanā. Ettha sambuddhassāti upalakkhaṇaṃ.

698. When the praise of sectarians is being spoken, whoever becomes angry is a supporter—this is the connection; the intention is that he is pleased and praised. A former sectarian who has received the going forth in this Dispensation, if, upon hearing the praise of sectarians being spoken, he becomes angry and displeased, he is a supporter, one who wins over the Saṅgha, one who pleases the Saṅgha. If he becomes angry when the praise of the Sambuddha is being spoken, he is blamed—this is the connection. Here, 'of the Sambuddha' is illustrative.

701. Gahetvāti [Pg.499] paṭiggahetvā.

701. 'Gahetvā' ('having taken') means having accepted.

751. ‘‘Na rattacitto’’tiādinā purimānaṃ tiṇṇaṃ pārājikānaṃ vītikkamacittuppādamattassāpi abhāvaṃ dīpeti. Maraṇāyāti ettha ‘‘manussajātikassā’’ti idaṃ pārājikapakaraṇatova labbhati. Tassāti kiñci dentassa. Tanti tathā dīyamānaṃ.

751. By 'not with a lustful mind,' etc., it indicates the absence of even the mere arising of a mind to transgress the first three pārājikas. In 'for death,' the phrase 'of a human being' is obtained from the section on pārājika itself. 'Of that one' means of one who gives something. 'That' means that which is given thus.

752. ‘‘Parājayo’’ti idaṃ abhabbapuggalesu saṅghabhedakassa antogadhattā vuttaṃ. Salākaggāhenāpi saṅghaṃ bhindanto saṅghabhedakova hoti.

752. 'Defeat'—this is said because a schismatic is included among incapable persons. Even one who splits the Saṅgha by the taking up of voting tickets is a schismatic.

753. Addhayojane yaṃ tiṇṇaṃ cīvarānaṃ aññataraṃ ekaṃ cīvaraṃ nikkhipitvānāti yojanā.

753. The connection is: 'having deposited at half a yojana one robe, whichever of the three robes'.

754. Suppatiṭṭhitanigrodhasadise rukkhamūlake ticīvaraṃ nikkhipitvā addhayojane aruṇaṃ uṭṭhāpentassāti yojanā.

754. The connection is: 'of one who, having deposited the three robes at the root of a tree like a well-established banyan, causes the dawn to rise at half a yojana'.

755. Kāyikā nānāvatthukāyo sambahulā āpattiyo apubbaṃ acarimaṃ ekakkhaṇe kathaṃ phuseti yojanā.

755. The connection is: 'How do many bodily offenses, based on various objects, touch one in a single moment, not before and not after?'

757. Vācasikā na kāyikā nānāvatthukāyo sambahulā āpattiyo apubbaṃ acarimaṃ ekakkhaṇe kathaṃ phuseti yojanā.

757. The connection is: 'How do many verbal, not bodily, offenses, based on various objects, touch one in a single moment, not before and not after?'

758. Vinayanasattheti vinayapiṭake. Tassa bhikkhussa.

758. 'In the scripture of discipline' means in the Vinaya Piṭaka. 'Of that monk'.

759. ‘‘Itthiyā’’tiādīsu sahatthe karaṇavacanaṃ. Itthiyā vā purisena vā paṇḍakena vā nimittake methunaṃ na sevanto na paṭisevanto methunapaccayā cutoti yojanā.

759. In 'with a woman,' etc., the instrumental case has the meaning of 'with'. The connection is: not practicing, not engaging in sexual intercourse in the sexual organ of a woman, a man, or a eunuch, he falls on account of sexual intercourse.

760. Kāyasaṃsaggoyeva [Pg.500] kāyasaṃsaggatā, taṃ āpannā. Aṭṭhavatthukaṃ chejjanti evaṃnāmakaṃ pārājikaṃ.

760. Bodily contact itself is the state of bodily contact; they have incurred it. The eight-based pārājika offense is named 'cutting off'.

762. Samaye piṭṭhisaññiteti gimhānaṃ pacchimamāsassa paṭhamadivasato yāva hemantassa paṭhamadivaso, etthantare sattamāsamatte piṭṭhisaññite samaye. ‘‘Mātuyāpi cā’’ti vattabbe ‘‘mātarampi cā’’ti vuttaṃ. Soyeva vā pāṭho.

762. 'In the season known as piṭṭhi' means from the first day of the last month of the hot season up to the first day of the winter season; within this period of about seven months is the season known as piṭṭhi. When 'mātuyāpi ca' should be said, 'mātarampi ca' is said. Or that itself is the reading.

764. ‘‘Avassutahatthato hi piṇḍaṃ gahetvā’’ti iminā saṅghādisesassa vatthumāha, lasuṇanti pācittiyassa vatthuṃ, manussamaṃsanti thullaccayavatthuṃ, akappamaññanti dukkaṭavatthuṃ. Akappamaññanti ettha ‘‘maṃsa’’nti seso. ‘‘Sabbe ekato’’ti padacchedo. Ekatoti ettha ‘‘madditvā’’ti seso, akappiyamaṃsehi saddhiṃ ekato madditvā khādatīti attho. Sabbametaṃ ‘‘gahetvā, madditvā, khādatī’’ti kiriyānaṃ kammavacanaṃ. Manussamaṃsañcāti ettha ca-saddo paccekaṃ yojetabbo hoti. Tassāti bhikkhuniyā. Saṅghādisesapācittiyadukkaṭapāṭidesanīyathullaccayāni ekakkhaṇe honti.

764. 'Having taken alms-food from a hand affected by passion'—with this, the basis for a saṅghādisesa offense is stated. 'Garlic' is the basis for a pācittiya offense. 'Human flesh' is the basis for a thullaccaya offense. 'Other unsuitable' is the basis for a dukkaṭa offense. Here, in 'other unsuitable,' 'flesh' is the remainder. 'All together' is the word division. Here, in 'together,' 'having mixed' is the remainder; the meaning is that one eats it having mixed it together with the unsuitable flesh. All this is the object-word for the actions 'having taken,' 'having mixed,' 'eats.' In 'and human flesh,' the word 'ca' should be connected with each one. 'Of her' means of the bhikkhunī. Saṅghādisesa, pācittiya, dukkaṭa, pāṭidesanīya, and thullaccaya offenses occur in a single moment.

765. ‘‘Puggalo eko’’ti padacchedo. Dvepi ca puṇṇavassāti paripuṇṇavīsativassā ca dve sāmaṇerā. Ekāva tesaṃ pana kammavācāti tesaṃ ubhinnaṃ sāmaṇerānaṃ ekena ācariyena ekāva upasampadakammavācā katā. Ekassāti ekassāpi sāmaṇerassa. Kammanti upasampadakammaṃ. Na rūhateti na sampajjati, kimettha kāraṇaṃ, vada bhaddamukhāti adhippāyo.

765. 'One person' is the word division. 'And two of full years' means two novices of fully twenty years. 'But for them one formal act' means for both those novices one act of higher ordination was done by one preceptor. 'For one' means even for one of the novices. 'The act' means the act of higher ordination. 'It does not grow' means it is not accomplished; the intention is: 'What is the reason here? Speak, good sir!'

766. Mahiddhikesūti dvīsu sāmaṇeresu. Sace pana eko kesaggamattampi ākāsago ākāsaṭṭho hoti[Pg.501], ākāsagatasseva kataṃ taṃ upasampadakammaṃ neva rūhati neva sampajjati, bhūmigatassa rūhatīti yojanā.

766. 'Mahiddhikesu' (regarding those with great psychic powers) means regarding the two novices. 'Sace pana eko kesaggamattampi ākāsago ākāsaṭṭho hoti, ākāsagatasseva kataṃ taṃ upasampadakammaṃ neva rūhati neva sampajjati, bhūmigatassa rūhatīti' (but if one of them is in the air, even by a hair's breadth, or is standing in the air, that ordination act performed for the one in the air neither takes root nor succeeds; it takes root for the one on the ground)—this is the connection.

767. Iddhiyā ākāse ṭhitena saṅghena bhūmigatassa sāmaṇerassa upasampadakammaṃ na kātabbaṃ. Yadi karoti, kuppatīti yojanā. Idañca sabbakammānaṃ sādhāraṇalakkhaṇaṃ. Yathāha – ‘‘saṅghenāpi ākāse nisīditvā bhūmigatassa kammaṃ na kātabbaṃ. Sace karoti, kuppatī’’ti (pari. aṭṭha. 481).

767. An ordination ceremony for a novice on the ground should not be performed by a Saṅgha standing in the sky through psychic power. 'Yadi karoti, kuppati' (If it is done, it is invalid)—this is the connection. And this is a general characteristic of all formal acts. As it is said: 'A formal act should not be performed for someone on the ground even by a Saṅgha seated in the sky. If it is done, it is invalid' (Pari. Aṭṭha. 481).

768. Vatthaṃ kappakatañca na hoti, rattañca na hoti, kesakambalādi akappiyañca hoti, nivatthassa panāpatti taṃ pana nivatthassa bhikkhuno āpatti hoti. Anāpatti kathaṃ siyā, vada bhaddamukhāti yojanā.

768. The cloth is neither made allowable nor dyed, and it is an unallowable material like hair-cloth and so on. However, for the one who wears it there is an offense; that is, for a monk who wears it, there is an offense. 'Anāpatti kathaṃ siyā, vada bhaddamukha' (How could there be no offense? Explain, O auspicious one)—this is the connection.

769. Ettha etasmiṃ akappiyavatthudhāraṇe tannimittaṃ. Acchinnacīvarassa bhikkhuno anāpatti siyāti yojanā. ‘‘Kiñcipī’’tiādinā vuttamevatthaṃ samattheti. Assa acchinnacīvarassa bhikkhussa akappiyaṃ nāma kiñcipi cīvaraṃ na vijjati, tasmā anāpattīti adhippāyo.

769. Here, in this matter of wearing unallowable cloth, that is the reason. 'Acchinnacīvarassa bhikkhuno anāpatti siyā' (for a monk whose robe is uncut, there would be no offense)—this is the connection. 'Kiñcipi' (even a little), etc., confirms the meaning stated. For such a monk with an uncut robe, there is no cloth whatsoever that is unallowable; therefore, there is no offense—this is the intention.

770. Kutopi ca purisassa hatthato bhojanassa kiñci na gaṇhati, bhojanato kiñcipi sayampi kassaci purisassa na deti, tathāpi garukaṃ vajjaṃ saṅghādisesāpattiṃ upeti āpajjati, taṃ kathamāpajjati, tvaṃ yadi vinaye kusalo asi, me mayhaṃ vada etaṃ kāraṇaṃ kathehīti yojanā. Haveti nipātamattaṃ.

770. And she takes no food from any man's hand, nor does she herself give any food to any man, yet she incurs a grave offense, a saṅghādisesa offense. 'Taṃ kathamāpajjati, tvaṃ yadi vinaye kusalo asi, me mayhaṃ vada etaṃ kāraṇaṃ kathehi' (How does she incur this? If you are skilled in the Vinaya, tell me, explain this reason to me)—this is the connection. 'Have' is merely a particle.

771. Yā pana bhikkhunī aññāya bhikkhuniyā ‘‘iṅgha, ayye, yaṃ te eso purisapuggalo deti khādanīyaṃ vā’’tiādinā (pāci. 705) saṅghādisesamātikāya vuttanayena uyyojitā avassutamhā purisapuggalā yaṃ kiñci bhojanaṃ ādāya paṭiggahetvā [Pg.502] sace bhuñjati, sā tathā bhuñjantī yāya uyyojitā bhuñjati, tassā uyyojikāya dhīrā vinayadharā paṇḍitā saṅghādisesaṃ kathayanti tassā uyyojitāya bhojanapariyosāne uyyojikāya saṅghādisesaṃ vadantīti yojanā. Yathāha – ‘‘tassā hi bhojanapariyosāne uyyojikāya saṅghādiseso hotī’’ti (pari. aṭṭha. 481).

771. But if a bhikkhunī, having been incited by another bhikkhunī in the manner stated in the Saṅghādisesa matrix—'Come, venerable one, whatever food this man gives you...' and so on—takes and accepts any food from an infatuated man and eats it, then when she who was incited eats, the wise, learned upholders of the Vinaya declare a saṅghādisesa for the inciter at the conclusion of the meal of the one who was incited—this is the connection. As it is said: 'For at the conclusion of her meal, the inciter incurs a saṅghādisesa' (Pari. aṭṭha. 481).

772. Taṃ kathaṃ yadi bujjhasi jānāsi, sādhukaṃ brūhi kathehīti yojanā.

772. 'Taṃ kathaṃ yadi bujjhasi jānāsi, sādhukaṃ brūhi kathehi' (How is that? If you understand, if you know, speak well, tell it)—this is the connection.

773. Niseviteti tāya uyyojitāya bhikkhuniyā tassa purisapuggalassa hatthato paṭiggahite tasmiṃ dantapone paribhutte uyyojikā lahuvajjaṃ āpajjatīti attho.

773. 'Nisevite' means: when that toothpick, received from the hand of that man, has been used by that incited bhikkhunī, the inciter incurs a minor offense—this is the meaning.

775. ‘‘Ukkhittako’’ti iminā āpattivajjamāha. Yathāha – ‘‘tena hi saddhiṃ vinayakammaṃ natthi, tasmā so saṅghādisesaṃ āpajjitvā chādento vajjaṃ na phusatī’’ti.

775. By 'ukkhittako' (a suspended one), he states the absence of an offense. As it is said: 'For there is no formal Vinaya act with him. Therefore, having incurred a saṅghādisesa offense and concealing it, he does not commit an offense.'

776. Sappāṇappāṇajanti sappāṇake ca appāṇake ca jātaṃ. Neva jaṅgamanti pādehi bhūmiyaṃ neva carantaṃ. Na vihaṅgamanti ākāse pakkhaṃ pasāretvā na carantaṃ. Dvijanti dvīhi paccayehi, dvikkhattuṃ vā jātattā dvijaṃ. Kantanti manoharaṃ. Akantanti amanoharaṃ.

776. 'Sappāṇappāṇaja' means born of both living and non-living things. 'Neva jaṅgama' means not walking on the ground with feet. 'Na vihaṅgama' means not moving in the sky by spreading wings. 'Dvija' means born from two causes, or born twice. 'Kanta' means lovely. 'Akanta' means unlovely.

777. Sappāṇajo saddo cittajo vutto, appāṇajo utujo saddo vutto, so pana dvīheva paccayehi jātattā ‘‘dvijo’’ti matoti yojanā.

777. Sound produced by living beings is said to be mind-originated, while sound produced by non-living beings is said to be temperature-originated. But since that sound arises from two conditions, it is considered 'dvija' (twice-born)—this is the connection.

778. ‘‘Vinaye’’tiādigāthā vaṇṇitatthāyeva.

778. The verses beginning with 'Vinaye' have their meaning already explained.

Iti uttare līnatthapakāsaniyā

Thus in the Uttaralīnatthapakāsanī.

Sedamocanakathāvaṇṇanā niṭṭhitā.

The commentary on the Sedamocanakathā is finished.

Sādhāraṇāsādhāraṇakathāvaṇṇanā

Commentary on the Discourse on Common and Uncommon Topics

779-80. Sabbasikkhāpadānanti [Pg.503] ubhatovibhaṅgāgatānaṃ sabbasikkhāpadānaṃ. Bhikkhūhi bhikkhunīhīti ubhayattha sahatthe karaṇavacanaṃ. Bhikkhūhi bhikkhunīnañca, bhikkhunīhi bhikkhūnañcāti ubhayattha asādhāraṇapaññattañca, tathā bhikkhūhi bhikkhunīnañca, bhikkhunīhi bhikkhūnañcāti ubhayattha sādhāraṇasikkhāpadañca ahaṃ vakkhāmīti yojanā. Samāhitāti ekaggacittā. Taṃ mayā vuccamānaṃ nidānādinayaṃ. Suṇāthāti sotujanaṃ sakkaccasavane niyojeti.

779-80. 'Of all training rules' means of all training rules contained in both Vibhaṅgas. 'By the bhikkhus and by the bhikkhunīs' is the instrumental case in the sense of 'together with' in both instances. The connection is: 'I will explain the rules laid down as uncommon for both—by the bhikkhus for the bhikkhunīs, and by the bhikkhunīs for the bhikkhus—and likewise the training rules common to both.' 'Samāhitā' (attentive) means with one-pointed mind. 'Taṃ' refers to that which is being spoken by me, namely the method of the origin, etc. 'Suṇātha' (listen) enjoins the audience to listen respectfully.

781. ‘‘Nidāna’’ntiādigāthā vuttatthāva.

781. The verses beginning with 'Nidāna' have their meaning already stated.

782-3. ‘‘Kati vesāliyā’’tiādi pucchāgāthā uttānatthāyeva.

782-3. The question verses beginning 'How many in Vesālī?' are clear in meaning.

786. ‘‘Dasa vesāliyā’’tiādivissajjanagāthānaṃ ‘‘methuna’’ntiādayo niddesavasena vuttā. Viggahoti manussaviggahaṃ pārājikaṃ. Catutthantimavatthukanti uttarimanussadhammapārājikaṃ. Atirekacīvaranti paṭhamakathinaṃ. Suddhakāḷakeḷakalomakanti eḷakalomavagge dutiyaṃ.

786. In the verses of reply beginning with 'Ten in Vesālī,' terms like 'methuna' (sexual intercourse) are stated by way of designation. 'Viggaha' (body) refers to the pārājika concerning a human body. 'Catutthantimavatthuka' (the fourth ultimate ground) refers to the pārājika concerning superhuman claims. 'Atirekacīvara' (excess robe) refers to the first Kathina rule. 'Suddhakāḷakeḷakaloma' (pure black sheep's wool) refers to the second in the section on sheep's wool.

787. Bhūtanti paṭhame musāvādavagge aṭṭhamaṃ. Paramparañcevāti paramparabhojanasikkhāpadaṃ. Mukhadvāranti catutthe bhojanavagge dasamaṃ. Bhikkhunīsu ca akkosoti bhikkhunipātimokkhe chaṭṭhe ārāmavagge dutiyaṃ.

787. 'Bhūta' (actual) is the eighth in the first section on false speech. 'Paramparañceva' (and in succession) refers to the training rule on eating consecutively. 'Mukhadvāra' (mouth-opening) is the tenth in the fourth section on food. 'Bhikkhunīsu ca akkosa' (and abusing bhikkhunīs) is the second in the sixth section on monastery grounds in the Bhikkhunī Pāṭimokkha.

788. Dve anuddhaṃsanānīti aṭṭhamanavamasaṅghādisesā. Cīvarassa paṭiggahoti cīvaravagge pañcamaṃ.

788. 'Two anuddhaṃsanā' (rules on pursuing an accusation) are the eighth and ninth Saṅghādisesas. 'Cīvarassa paṭiggaha' (acceptance of a robe) is the fifth in the robe section.

789. Rūpiyanti eḷakalomavagge aṭṭhamaṃ. Suttaviññattīti pattavagge chaṭṭhaṃ. Ujjhāpananti dutiye bhūtagāmavagge tatiyaṃ. Paripācitapiṇḍoti [Pg.504] tatiye ovādavagge navamaṃ. Tatheva gaṇabhojananti catutthe bhojanavagge dutiyaṃ.

789. 'Rūpiya' (silver) is the eighth in the sheep's wool section. 'Suttaviññatti' (soliciting thread) is the sixth in the bowl section. 'Ujjhāpana' (censure) is the third in the second Bhūtagāma section. 'Paripācitapiṇḍa' (pre-arranged alms-food) is the ninth in the third Ovāda section. Similarly, 'gaṇabhojana' (a meal in a group) is the second in the fourth Bhojana section.

790. Vikāle bhojanañcevāti tattheva sattamaṃ. Cārittanti acelakavagge pañcame chaṭṭhaṃ. Nhānanti surāpānavagge chaṭṭhe sattamaṃ. Ūnavīsativassanti sattame sappāṇakavagge pañcamaṃ. Datvā saṅghena cīvaranti aṭṭhame sahadhammikavagge navamaṃ.

790. 'Vikāle bhojanañceva' (and eating at the wrong time) is the seventh in that same section. 'Cāritta' (conduct) is the sixth in the fifth Acelaka section. 'Nhāna' (bathing) is the seventh in the sixth Surāpāna section. 'Ūnavīsativassa' (under twenty years) is the fifth in the seventh Sappāṇaka section. 'Datvā saṅghena cīvara' (giving a robe by the Saṅgha) is the ninth in the eighth Sahadhammika section.

791. Vosāsantīti dutiyaṃ bhikkhupāṭidesanīyaṃ. Naccaṃ vā gītaṃ vāti paṭhame lasuṇavagge dasamaṃ. Cārikadvayanti catutthe tuvaṭṭavagge sattamaṭṭhamāni. Chandadānenāti aṭṭhame kumāribhūtavagge ekādasamaṃ. ‘‘Chandadānetī’’ti vā pāṭho. ‘‘Chandadānaṃ iti ime’’ti padacchedo.

791. 'Vosāsanti' (instructing) is the second Bhikkhu Pāṭidesanīya. 'Naccaṃ vā gītaṃ vā' (dancing or singing) is the tenth in the first Lasuṇa section. 'Cārikadvaya' (two wanderings) are the seventh and eighth in the fourth Tuvaṭṭa section. 'Chandadānena' (by giving consent) is the eleventh in the eighth Kumāribhūta section. Alternatively, the reading may be 'Chandadāneti.' The word division is 'Chandadānaṃ iti ime' (giving consent, thus these).

792. Kuṭīti chaṭṭho saṅghādiseso. Kosiyanti nissaggiyesu dutiye eḷakalomavagge paṭhamaṃ. Seyyanti musāvādavagge pañcamaṃ. Pathavīti musāvādavagge dasamaṃ. Bhūtagāmakanti bhūtagāmavagge dutiye paṭhamaṃ. Sappāṇakañca siñcantīti bhūtagāmavagge dasamaṃ.

792. 'Kuṭī' (hut) is the sixth Saṅghādisesa. 'Kosiya' (silk-mixture) is the first in the second Eḷakaloma section of the Nissaggiyas. 'Seyya' (lying down) is the fifth in the Musāvāda section. 'Pathavī' (earth) is the tenth in the Musāvāda section. 'Bhūtagāmaka' (living plants) is the first in the second Bhūtagāma section. 'Sappāṇakañca siñcanti' (and watering with water containing living beings) is the tenth in the Bhūtagāma section.

800. Chaūnāni tīṇeva satānīti chahi ūnāni tīṇeva satāni, catunavutādhikāni dvisatānīti attho. Samacetasāti –

800. 'Three hundred less six' means three hundred less by six, that is, two hundred ninety-four—this is the meaning. 'Samacetasā' (with an equal mind) means—

‘‘Vadhake devadattamhi, core aṅgulimālake;

Dhanapāle rāhule ca, sabbattha samamānaso’’ti. (mi. pa. 6.6.5;

dha. pa. aṭṭha. 1.16 devadattavatthu;

itivu. aṭṭha. 100) –

'Towards the murderer Devadatta, the thief Aṅgulimāla, Dhanapāla, and Rāhula—everywhere with an equal mind.'

Vacanato sabbesu hitāhitesu, lābhālābhādīsu ca aṭṭhasu lokadhammesu nibbikāratāya ca samānacittena tathāgatena.

By this statement is meant the Tathāgata, who, through imperturbability, had an equal mind towards all things beneficial and harmful, and towards the eight worldly conditions such as gain and loss.

Vuttāvasesāti [Pg.505] vesāliyādīsu chasu nagaresu vuttehi avasiṭṭhāni. Ime sabbe imāni sabbāni sikkhāpadāni sāvatthiyaṃ katāni bhavanti, paññattāni hontīti attho.

'The remaining of what has been stated' means those remaining apart from what was stated for the six cities beginning with Vesālī. All these training rules were made, that is, established, in Sāvatthī—this is the meaning.

801. Pārājikāni cattārīti vesāliyaṃ vuttaṃ methunamanussaviggahauttarimanussadhammaṃ, rājagahe adinnādānanti cattāri. Satta saṅghādisesakāti rājagahe vuttā dve anuddhaṃsanā, dve ca bhedā, āḷaviyaṃ kuṭikāro, kosambiyaṃ mahallakavihāro, dovacassanti satta. Nissaggiyāni aṭṭhevāti vesāliyaṃ atirekacīvaraṃ, kāḷakaeḷakalomaṃ, rājagahe cīvarapaṭiggahaṇaṃ, rūpiyapaṭiggahaṇaṃ, suttaviññatti, āḷaviyaṃ kosiyamissakaṃ, kapilavatthumhi eḷakalomadhovanaṃ, ūnapañcabandhananti aṭṭha.

801. The four Pārājikas: sexual intercourse, killing a human being, and superhuman qualities, stated in Vesālī; and theft in Rājagaha—these are the four. The seven Saṅghādisesas: two on defamation and two on schism, stated in Rājagaha; building a hut in Āḷavī; the large dwelling in Kosambī; and being difficult to admonish—these are the seven. The eight Nissaggiyas: the excess robe and black ram's wool in Vesālī; acceptance of robes, acceptance of money, and soliciting thread in Rājagaha; mixed with silk in Āḷavī; washing ram's wool in Kapilavatthu; and with less than five bindings—these are the eight.

Dvattiṃseva ca khuddakāti vesāliyaṃ bhūtārocanaṃ, paramparabhojanaṃ, appaṭiggahaṇaṃ, acelakaṃ, ‘‘yā pana bhikkhunī bhikkhuṃ akkoseyyā’’ti pañca, rājagahe ujjhāpanakaṃ, bhikkhuniparipācitapiṇḍo, gaṇabhojanaṃ, vikālabhojanaṃ, ‘‘yo pana bhikkhu nimantito’’tiādi ca, ‘‘orenaḍḍhamāsaṃ nahāyeyyā’’ti, ūnavīsativassaṃ, ‘‘samaggena saṅghena cīvaraṃ datvā’’ti bhikkhūnaṃ aṭṭha, bhikkhunīnaṃ pana ‘‘naccaṃ vā gītaṃ vā’’tiādi ca, ‘‘yā pana bhikkhunī antovassa’’ntiādi ca, ‘‘yā pana bhikkhunī vassaṃvutthā’’tiādi cāti dvayaṃ, ‘‘yā pana bhikkhunī pārivāsikachandadānenā’’tiādi cāti cattāri, āḷaviyaṃ anupasampannena uttari dirattatirattaṃ, ‘‘pathaviṃ khaṇeyya vā’’tiādi, bhūtagāmapātabyatāya, ‘‘jānaṃ sappāṇakaṃ udaka’’nti cattāri, kosambiyaṃ aññavādake vihesake, yāvadvārakosā aggaḷaṭṭhapanāya, surāmerayapāne, anādariye, ‘‘yo pana bhikkhu bhikkhūhi sahadhammika’’ntiādi cāti pañca, kapilavatthumhi ‘‘bhikkhunupassayaṃ gantvā’’tiādi, ‘‘agilānena [Pg.506] bhikkhunā cātumāsa’’ntiādi, ‘‘aṭṭhimayaṃ vā dantamayaṃ vā’’tiādi tīṇi bhikkhūnaṃ, bhikkhunīnaṃ pana ‘‘udakasuddhikaṃ panā’’tiādi, ‘‘ovādāya vā’’tiādīti dve, bhaggesu ‘‘agilāno visibbanāpekkho’’tiādi ekanti etāni bāttiṃseva pācittiyāni.

And thirty-two Pācittiya rules: in Vesālī, informing of a real offense, eating in succession, not taking back a gift, giving to a naked ascetic, and the five rules beginning with 'If a nun abuses a monk'; in Rājagaha, the rule on complaining, alms-food arranged by a nun, group meals, eating at the wrong time, and the rule beginning with 'If a monk, being invited'; also, 'One should bathe within half a month,' ordaining one under twenty years, and the eight rules for monks beginning with 'When a robe has been given by a united Sangha'; for nuns, the rules beginning with 'Dancing or singing' and 'If a nun within the rains'; also, 'If a nun who has completed the rains' and the four rules beginning with 'If a nun gives consent for probation'; in Āḷavī, staying more than two or three nights with an unordained person, the rules beginning with 'Digging the earth,' injuring plant life, and the four rules beginning with 'Knowingly using water containing living beings'; in Kosambī, the rules on those who speak differently and cause trouble, placing a bolt on a door, drinking alcohol, disrespect, and the five rules beginning with 'If a monk, when monks are acting according to the Dhamma'; in Kapilavatthu, the rules beginning with 'Going to a nun’s dwelling' and 'A healthy monk for four months,' and the three rules for monks beginning with 'Bone or ivory'; for nuns, the rules beginning with 'Water purification' and 'For instruction'; in the Bhagga country, the rule beginning with 'A monk who is not ill, desiring to warm himself'—these are the thirty-two Pācittiya rules.

802. Dve gārayhāti ‘‘bhikkhu paneva kulesū’’tiādi, ‘‘yāni kho pana tāni āraññakānī’’tiādi cāti dve pāṭidesanīyā. Tayo sekhāti kosambiyaṃ na surusurukārakaṃ, bhaggesu na sāmisena hatthena pānīyathālakaṃ, na sasitthakaṃ pattadhovananti tīṇi sekhiyāni. Chappaññāseva sikkhāpadāni piṇḍitāni vesāliyādīsu chasu nagaresu paññattāni bhavantīti yojanā.

802. Two blameworthy rules: the one beginning 'If a monk, indeed, in families...' and the one beginning 'Those remote lodgings...'—these are the two Pāṭidesanīya rules. Three Sekhiya rules: in Kosambī, not making a slurping sound; in the Bhagga country, not taking a water bowl with a hand soiled with food, and not washing the bowl with rice remnants—these are the three Sekhiya rules. Fifty-six training rules in total were established in the six cities beginning with Vesālī—this is the connection.

803. Sattasu nagaresu paññattāni etāni sabbāneva sikkhāpadāni pana aḍḍhuḍḍhāni satāneva bhavanti. Sāvatthiyaṃ paññattehi catunavutādhikadvisatasikkhāpadehi saddhiṃ chasu nagaresu paññattāni chapaññāsa sikkhāpadāni paññāsādhikāni tīṇi satāni bhavantīti attho. Aḍḍhena catutthaṃ yesaṃ tāni aḍḍhuḍḍhāni.

803. All these training rules, established in the seven cities, amount to exactly three hundred and fifty. Together with the two hundred and ninety-four training rules established in Sāvatthī, and the fifty-six training rules established in the six cities, there are three hundred and fifty in total—this is the meaning. The term 'aḍḍhuḍḍha' refers to those that have the fourth with a half.

804-10. Evaṃ nidānavasena nagaraṃ dassetvā idāni nidānamaññamasesetvā ubhatovibhaṅgāgatānaṃ sabbesaṃ sikkhāpadānaṃ kevalaṃ piṇḍavasena gaṇanaṃ dassetumāha ‘‘sikkhāpadāni bhikkhūna’’ntiādi.

804-10. Having thus shown the city by way of origin, now, setting aside the origin entirely, he speaks to show the enumeration of all the training rules that come in the two Vibhaṅgas, solely by way of a summary: 'The training rules for bhikkhus,' and so on.

811. Evaṃ sabbasikkhāpadānaṃ nidānañca gaṇanañca dassetvā idāni asādhāraṇāni dassetumāha ‘‘chacattālīsā’’tiādi. Bhikkhūnaṃ bhikkhunīhi asādhāraṇabhāvaṃ mahesinā gamitāni sikkhāpadāni chacattālīseva hontīti yojanā. Iminā uddesamāha.

811. Having thus shown the origin and enumeration of all the training rules, now, to show those that are not shared, he says: 'Forty-six,' and so on. The training rules for bhikkhus that the Great Sage designated as not being shared with bhikkhunīs amount to exactly forty-six—this is the explanation. With this, he states the summary.

814. ‘‘Cha [Pg.507] ca saṅghādisesā’’tiādīhi dvīhi gāthāhi niddesaṃ dassetvā ‘‘vissaṭṭhī’’tiādinā paṭiniddesamāha.

814. With the two verses beginning 'And six Saṅghādisesas,' and so on, he shows the exposition, and with 'vissaṭṭhī,' and so on, he states the re-exposition.

815. ‘‘Nissaggiye ādivaggasmi’’nti padacchedo. Dhovananti aññātikāya bhikkhuniyā cīvaradhovanaṃ. Paṭiggahoti tassāyeva hatthato cīvarapaṭiggahaṇaṃ.

815. The word division is: 'In the first chapter of the Nissaggiyas.' 'Washing' means the washing of a robe by a bhikkhunī who is not a relative. 'Receiving' means the acceptance of a robe from her hand.

816. Āraññanti ekūnatiṃsatimaṃ sikkhāpadaṃ.

816. 'Ārañña' refers to the twenty-ninth training rule.

817. Bhikkhūnaṃ, bhikkhunīnañca vuttāni sabbāni pācittiyāni gaṇanāvasā aṭṭhāsītisataṃ bhavantīti yojanā. Aṭṭhāsītisatanti bhikkhunipātimokkhāgataṃ chasaṭṭhisatapācittiyaṃ vakkhamānehi bhikkhuniyatehi bāvīsatipācittiyehi saddhiṃ aṭṭhāsītisataṃ hoti. Tatoti aṭṭhāsītādhikasatapācittiyato niddhāritāni etāni dvāvīsati khuddakāni bhikkhūnaṃ pātimokkhake bhavantīti yojanā.

817. All the Pācittiya rules stated for bhikkhus and bhikkhunīs amount to one hundred and eighty-eight by way of enumeration—this is the explanation. 'One hundred and eighty-eight' means: the one hundred and sixty-six Pācittiya rules contained in the Bhikkhunī Pātimokkha, together with the twenty-two Pācittiya rules for bhikkhunīs that will be stated, becomes one hundred and eighty-eight. From those one hundred and eighty-eight Pācittiya rules, these twenty-two minor rules are determined to be in the Bhikkhu Pātimokkha—this is the explanation.

818. Bhikkhunivaggoti bhikkhunīnaṃ ovādavaggo. Paramparabhojane paññattaṃ sikkhāpadaṃ paramparabhojanaṃ, paramparabhojanena saha vattatīti saparamparabhojano.

818. 'The Bhikkhunī Chapter' means the chapter on the exhortation of bhikkhunīs. The training rule established regarding consecutive meals is 'consecutive meals,' and one who partakes of consecutive meals is 'one who engages in consecutive meals.'

822. ‘‘Ekato pana paññattā’’tiādi nigamanaṃ. Bhikkhunīhi asādhāraṇataṃ gatā ekatova paññattā ime imāni sikkhāpadāni piṇḍitāni chacattālīsa hontīti yojanā.

822. The conclusion is given with 'But prescribed at one time,' and so on. These training rules, having become not shared with bhikkhunīs and being prescribed at one time, amount to forty-six when combined—this is the explanation.

823. Mahesinā bhikkhūhi asādhāraṇabhāvaṃ gamitāni bhikkhunīnaṃ sikkhāpadāni paripiṇḍitāni sataṃ, tiṃsa ca bhavantīti yojanā.

823. The training rules for bhikkhunīs, which the Great Sage made to be not shared with bhikkhus, amount to one hundred and thirty when combined—this is the explanation.

824. Evaṃ [Pg.508] uddiṭṭhānaṃ niddesamāha ‘‘pārājikānī’’tiādinā. Pārājikāni cattārīti ubbhajāṇumaṇḍalikavajjapaṭicchādikaukkhittānuvattikaaṭṭhavatthukasaṅkhātāni cattāri pārājikāni.

824. Having thus stated the summary, he explains it with 'The Pārājikas,' and so on. 'The four Pārājikas' refers to the four Pārājikas known as the eight-grounded ones, which include the rules on going beyond the knee-circle, concealing a grave offense, and following a suspended monk.

826. Dvīhi gāthāhi niddiṭṭhānaṃ paṭiniddeso ‘‘bhikkhunīnaṃ tu saṅghādisesehī’’tiādi. Catunnaṃ pārājikānaṃ uddesavaseneva pākaṭattā paṭiniddese aggahaṇaṃ. Ādito chāti ussayavādikādayo cha saṅghādisesā. ‘‘Ādito’’ti idaṃ ‘‘yāvatatiyakā’’ti imināpi yojetabbaṃ, aṭṭhasu yāvatatiyakesu purimāni cattāri sikkhāpadānīti vuttaṃ hoti.

826. The re-exposition of what was indicated by the two verses begins with 'but for the bhikkhunīs, with the Saṅghādisesas,' and so on. The four Pārājika offenses, being evident from the summary itself, are not included in the re-exposition. 'Six from the beginning' means the six Saṅghādisesa offenses beginning with the one on contentious speech. This 'from the beginning' should also be connected with 'up to the third time'; thus it is said that the first four training rules among the eight that involve admonition up to the third time are stated.

827. Sattaññadatthikādīnīti ādi-saddena aññadatthikasikkhāpadato pacchimāni cattāri, purimāni ‘‘aññaṃ viññāpeyya, aññaṃ cetāpeyyā’’ti dve ca gahitāni. Patto cevāti paṭhamaṃ pattasannicayasikkhāpadamāha. Dutiyavagge purimasikkhāpadadvayaṃ ‘‘garuṃ lahu’’nti iminā gahitaṃ.

827. 'The seven beginning with the one for another purpose,' etc.: here, by the word 'beginning,' the four training rules after the one for another purpose, and the first two, 'one may ask for another, one may have another made,' are also included. 'And the bowl' refers first to the training rule about accumulating bowls. In the second chapter, the first two training rules are included by the phrase 'heavy and light.'

828. Idha bhikkhunipātimokkhe etāni pana dvādaseva nissaggiyāni satthārā bhikkhunīnaṃ vasena ekato paññattānīti yojanā.

828. Here, in the Bhikkhunī Pātimokkha, these twelve Nissaggiya rules were indeed laid down by the Teacher at one time with reference to the bhikkhunīs—this is the explanation.

829-30. ‘‘Sabbeva gaṇanāvasā’’tiādi nigamanaṃ. Bhikkhūhi asādhāraṇataṃ gatā bhikkhunīnaṃ ekato paññattā sataṃ, tiṃsa bhavantīti yojanā.

829-30. The conclusion begins with 'all by way of enumeration,' and so on. The rules for bhikkhunīs, having become not shared with bhikkhus and having been prescribed at one time, amount to one hundred and thirty—this is the explanation.

831-3. ‘‘Asādhāraṇā ubhinna’’nti padacchedo. Ubhinnaṃ asādhāraṇasikkhāpadāni satañca sattati ca cha ca bhavanti. Evamuddiṭṭhānaṃ niddeso ‘‘pārājikāni cattārī’’tiādi. Bhikkhūhi asādhāraṇāni bhikkhunīnaṃ cattāri pārājikāni. Dasaccha [Pg.509] cāti bhikkhūhi asādhāraṇāni bhikkhunīnaṃ saṅghādisesā dasa, bhikkhunīhi asādhāraṇāni bhikkhūnaṃ vissaṭṭhiādikā saṅghādisesā cha cāti saṅghādisesā soḷasa.

831-3. The word division is 'not shared by both.' The training rules not shared by both amount to one hundred and seventy-six. Thus, the explanation of what was enumerated begins with 'the four Pārājikas,' and so on. The four Pārājika offenses for bhikkhunīs are not shared with the bhikkhus. 'And ten and six'—the ten Saṅghādisesa offenses for bhikkhunīs are not shared with the bhikkhus, while the six Saṅghādisesa offenses for bhikkhus, such as that concerning intentional emission of semen, are not shared with the bhikkhunīs—thus, there are sixteen Saṅghādisesa offenses.

Aniyatā duve cevāti bhikkhunīhi asādhāraṇāni bhikkhūnaṃ aniyatā dve ca. Nissaggā catuvīsatīti bhikkhunīhi asādhāraṇāni bhikkhūnaṃ dvādasa, bhikkhūhi asādhāraṇāni bhikkhunīnaṃ dvādasāti evaṃ nissaggiyā catuvīsati ca. Sataṃ aṭṭhārasa khuddakāti bhikkhunīhi asādhāraṇāni bhikkhūnaṃ bāvīsati, bhikkhūhi asādhāraṇāni bhikkhunīnaṃ channavutīti aṭṭhārasādhikasataṃ khuddakāni ca. Etthāti imasmiṃ asādhāraṇasaṅgahe.

'And the two Aniyata'—the two Aniyata rules for bhikkhus are not shared with the bhikkhunīs. 'Twenty-four Nissaggiya'—twelve Nissaggiya rules for bhikkhus are not shared with the bhikkhunīs, and twelve for bhikkhunīs are not shared with the bhikkhus—thus, there are twenty-four Nissaggiya rules. 'One hundred and eighteen Minor'—twenty-two Minor rules for bhikkhus are not shared with the bhikkhunīs, and ninety-six for bhikkhunīs are not shared with the bhikkhus—thus, there are one hundred and eighteen Minor rules. Here—in this collection of unshared rules.

Dvādaseva ca gārayhāti bhikkhunīhi asādhāraṇāni bhikkhūnaṃ cattāri, bhikkhūhi asādhāraṇāni bhikkhunīnaṃ aṭṭhāti ete pāṭidesanīyā cāti ime chasattatiadhikāni satasikkhāpadāni ubhinnampi asādhāraṇānīti yojanā.

'And twelve blameworthy'—four Pāṭidesanīya rules for bhikkhus not shared with bhikkhunīs, and eight for bhikkhunīs not shared with bhikkhus—thus, these are the Pāṭidesanīyas. Therefore, these one hundred and seventy-six training rules are not shared by both—this is the connection.

834. Ubhinnampi sādhāraṇāni satthunā paññattāni sikkhāpadāni satañca sattati ca cattāri ca bhavantīti pakāsitāti yojanā.

834. The training rules shared by both, laid down by the Teacher, amount to one hundred and seventy-four—this is declared; this is the connection.

835-6. Pārājikāni cattārīti methunaadinnādānamanussaviggahauttarimanussadhammapārājikāni cattāri ca. Satta saṅghādisesakāti sañcarittaamūlakaaññabhāgiyā, cattāro yāvatatiyakā cāti saṅghādisesā satta ca. Aṭṭhārasa ca nissaggāti nissaggiyesu paṭhame cīvaravagge dhovanapaṭiggahaṇasikkhāpadadvayavajjitāni aṭṭha, eḷakalomavagge aṭṭhamanavamadasamānīti tayo, pattavagge paṭhamapattavassikasāṭikaāraññakasikkhāpadattayassa vajjitāni satta cāti [Pg.510] imāni aṭṭhārasa nissaggiyasikkhāpadāni ca. Samasattati khuddakāti –

835-6. The four Pārājikas are: sexual intercourse, taking what is not given, taking a human life, and falsely claiming superhuman attainments—these are the four Pārājikas. The seven Saṅghādisesas are: acting as an intermediary, groundless accusation, offenses of another category, and the four that require admonition up to the third time—these are the seven Saṅghādisesas. The eighteen Nissaggiyas are: in the first section on robes, eight, excluding the two rules on washing and receiving robes; in the section on wool, three—the eighth, ninth, and tenth; in the section on bowls, seven, excluding the first rule about a bowl, the rule about a rains-cloth, and the rule concerning a forest-dweller—these are the eighteen Nissaggiya rules. The seventy minor rules are—

‘‘Sabbo bhikkhunivaggopi…pe… dvāvīsati bhavanti hī’’ti. (u. vi. 818-821) –

'The entire section on bhikkhunīs... and so on... there are indeed twenty-two.' (u. vi. 818-821)

Vuttā bhikkhūnaṃ bhikkhunīhi asādhāraṇāti imehi bāvīsatipācittiyehi vajjitāni avasesāni sattati pācittiyāni ca ubhayasādhāraṇavasena paññattāni. Pañcasattati sekhiyāpi cāti ubhinnaṃ bhikkhubhikkhunīnaṃ samasikkhatā sādhāraṇasikkhāpadāni sabbaso sataṃ, sattati, cattāri ca hontīti yojanā.

Excluding these twenty-two Pācittiyas, which are said to be for bhikkhus and not shared with bhikkhunīs, the remaining seventy Pācittiya offenses are prescribed as shared by both. And seventy-five Sekhiya rules too—thus, the training rules common to both bhikkhus and bhikkhunīs, who have the same training, amount to one hundred and seventy-four in total—this is the connection.

Iti uttare līnatthapakāsaniyā

Thus in the Uttaralīnatthapakāsanī.

Sādhāraṇāsādhāraṇakathāvaṇṇanā niṭṭhitā.

The explanation of the discourse on what is common and uncommon is completed.

Lakkhaṇakathāvaṇṇanā

The Explanation of the Discourse on Characteristics

837. Itoti sādhāraṇāsādhāraṇakathāya paraṃ. Sabbaganti sabbasikkhāpadasādhāraṇaṃ. Vadato meti vadato mama vacanaṃ. Nibodhathāti nisāmetha, ekaggacittā hutvā sakkaccaṃ suṇāthāti attho.

837. Henceforth, following the discourse on what is common and uncommon. ‘All’ means common to all training rules. ‘As I speak’ means ‘my words as I speak’. ‘Understand’ means ‘listen’; that is, ‘having become one-pointed in mind, listen carefully’—this is the meaning.

838-9. ‘‘Vipatti āpatti anāpattī’’ti padacchedo. ‘‘Āṇatti aṅga’’nti padacchedo. Vajjakammapabhedakanti vajjapabhedakaṃ kammapabhedakaṃ. Tikadvayanti kusalattikavedanāttikadvayaṃ. Sabbatthāti idaṃ pana sattarasavidhasabbasādhāraṇalakkhaṇaṃ. Sabbattha sabbesu sikkhāpadesu.

838-9. ‘Transgression, offense, non-offense’—this is the word division. ‘Declaration, factor’—this is the word division. ‘Division of fault and action’ means division of fault and division of action. ‘Pair of triplets’ means the wholesome triplet and the feeling triplet, these two. ‘Everywhere’ here refers to the seventeenfold universal characteristic. ‘Everywhere’ means in all training rules.

840. Idha imasmiṃ sattarasavidhe yaṃ lakkhaṇaṃ pubbe vuttanayaṃ, yañca uttānaṃ, taṃ sabbaṃ vajjetvā atthajotanaṃ atthappakāsanaṃ karissāmīti yojanā.

840. Here, in this seventeenfold division, having set aside every characteristic that has been previously explained and that which is obvious, I will provide an illumination of the meaning, a clarification of the meaning—this is the connection.

841. Nidānaṃ [Pg.511] nāma rājagahādisikkhāpadapaññattiṭṭhānabhūtāni satta nagarāni, taṃ pubbe dassitanti avasiṭṭhāni dassetumāha ‘‘puggalo’’tiādi. Puggalo nāma katamo? Yaṃ yaṃ bhikkhuniṃ, bhikkhuñca ārabbha sikkhāpadaṃ paññattaṃ, ayaṃ bhikkhunī ca bhikkhu ca sikkhāpadapaññattiyā ādikammiko puggaloti vuccatīti yojanā.

841. ‘Origin’ refers to the seven cities, such as Rājagaha, which were the places where the training rules were laid down. Since this has been previously shown, in order to show the remaining items, he says, ‘individual’ and so forth. What is meant by ‘individual’? Whichever bhikkhunī or bhikkhu concerning whom a training rule is laid down—this bhikkhunī and this bhikkhu are said to be the individual who was the original perpetrator in the laying down of the training rule—this is the connection.

842. Dhaniyādayoti ādi-saddena sambahulā bhikkhū, vaggumudātīriyā bhikkhū, seyyasako, udāyī, āḷavakā bhikkhū, channo, mettiyabhūmajakā, devadatto, assajipunabbasukā bhikkhū, chabbaggiyā bhikkhū, upanando sakyaputto, aññataro bhikkhu, hatthako sakyaputto, anuruddho, sattarasavaggiyā bhikkhū, cūḷapanthako, belaṭṭhasīso, āyasmā ānando, sāgatatthero, ariṭṭho bhikkhu, āyasmā ānandoti ime ekavīsati saṅgahitā.

842. ‘Dhaniya and others’: by the word ‘others’ are included numerous monks, the monks dwelling on the banks of the Vaggumudā River, Seyyasaka, Udāyī, the monks of Āḷavī, Channa, the Mettiyabhūmajaka monks, Devadatta, the monks Assaji and Punabbasuka, the group-of-six monks, Upananda the Sakyan, a certain monk, Hatthaka the Sakyan, Anuruddha, the group-of-seventeen monks, Cūḷapanthaka, Belaṭṭhasīsa, the Venerable Ānanda, the Elder Sāgata, the monk Ariṭṭha, and the Venerable Ānanda—these twenty-one are included.

843. Thullanandādayoti ādi-saddena sundarīnandā, chabbaggiyā bhikkhuniyo, aññatarā bhikkhunī, caṇḍakāḷī, sambahulā bhikkhuniyo, dve bhikkhuniyoti chayime saṅgahitā. Sabbeti ubhayapātimokkhe ādikammikā sabbe puggalā.

843. ‘Thullanandā and others’: by the word ‘others’ are included Sundarīnandā, the group-of-six bhikkhunīs, a certain bhikkhunī, Caṇḍakāḷī, several bhikkhunīs, and two bhikkhunīs—these six are included. ‘All’ refers to all the individuals who were the original perpetrators in both Pātimokkhas.

844. Vatthūti vatthu nāma sudinnādino tassa tasseva puggalassa methunādikassa ca vatthuno sabbappakārena ajjhācāro vītikkamo pavuccatīti yojanā.

844. ‘Case’ means the complete transgression and misconduct regarding the matter of sexual intercourse and so on, of that particular individual, such as Sudinna—this is the connection.

845-6. Kevalā mūlabhūtā paññatti. Anu ca anuppanno ca sabbattha ca padeso ca anvanuppannasabbatthapadesā, teyeva padāni anvanuppannasabbatthapadesapadāni, tāni pubbakāni yāsaṃ paññattīnaṃ tā anvanuppannasabbatthapadesapadapubbikā. Tatheva sā paññattīti yojanā. Anupaññatti anuppannapaññatti sabbatthapaññatti padesapaññatti hoti. Ekato ubhato pubbā katheva [Pg.512] sā paññattīti yojanā. Ekatopadaṃ ubhatopadañca pubbamassāti ekatoubhatopubbā, ekatopaññatti ubhatopaññattīti vuttaṃ hoti.

845-6. A designation is solely fundamental. ‘Subsequent,’ ‘not yet arisen,’ ‘everywhere,’ and ‘specific’ are the terms ‘subsequent-not-yet-arisen-everywhere-specific.’ These very terms are the ‘subsequent-not-yet-arisen-everywhere-specific-terms.’ Those designations for which these are prior are ‘those having subsequent-not-yet-arisen-everywhere-specific-terms as prior.’ Just so is that designation—this is the connection. There is a subsequent designation, a not-yet-arisen designation, an everywhere designation, and a specific-location designation. A designation that is prior from one side or from both sides is just as stated—this is the connection. Having a term on one side and a term on both sides as prior is ‘having-one-side-and-both-sides as prior’; it is said as ‘one-side designation’ and ‘both-sides designation’.

847. Tattha navadhāsu paññattīsu. Paññatti nāma katamāti āha ‘‘yo methuna’’ntiādi. ‘‘Yo bhikkhu methunaṃ dhammaṃ paṭiseveyyā’’ti ca ‘‘yo bhikkhu adinnaṃ ādiyeyyā’’ti ca evamādikā sikkhāpadassa mūlabhūtā paññatti hotīti yojanā.

847. Among these ninefold designations, what is called a ‘designation’? He says, ‘Whatever monk engages in sexual intercourse,’ and so forth. ‘Whatever monk engages in sexual intercourse,’ and ‘whatever monk takes what is not given,’ and so on—such a foundational designation is the basis of a training rule—this is the connection.

848. Iccevamādikāti ādi-saddena ‘‘sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā’’ti ca ‘‘gāmā vā araññā vā’’ti ca evamādīnaṃ saṅgaho.

848. ‘And so on’: by the word ‘and so on’ is included such phrases as ‘without renouncing the training, without declaring weakness,’ and ‘whether in a village or in the forest,’ and so forth.

849. Vajjake anuppanneyeva paññattā anuppannapaññatti, sā anuppannapaññatti.

849. A designation laid down when a fault has not yet arisen is a not-yet-arisen designation. That is a not-yet-arisen designation.

850-1. Guṇaṅguṇupāhanasikkhāpadena saha cammattharaṇasikkhāpadañca dhuvanhānaṃ dhuvanahānasikkhāpadaṃ, pañcavaggena upasampādanasikkhāpadañcāti esā catubbidhā paññatti padesapaññatti nāmāti vuttāti yojanā. Majjhimadesasmiṃyeva hotīti majjhimadesasmiṃyeva āpattikarā hoti. Na aññatoti na aññatra paccantimesu janapadesu desantare ṭhāne.

850-1. The training rule on wearing ornate sandals, together with the training rule on a leather spread, the training rule on constant bathing, and the training rule on ordination with a group of five—this fourfold designation is called a specific-location designation—this is the connection. ‘It applies only in the Middle Country’ means it constitutes an offense only in the Middle Country. ‘Not elsewhere’ means not in other outlying districts, in another territory or place.

852. Itoti catubbidhapadesapaññattito. Etthāti imasmiṃ paññattibhede. Sādhāraṇadukādikanti sādhāraṇapaññatti asādhāraṇapaññatti, ekatopaññatti ubhatopaññattīti dukadvayaṃ. Atthato ekamevāti atthato aññamaññasamānameva. Vipattāpattānāpattivinicchayo vitthāritoti idha na dassito. Ayaṃ panettha saṅkhepo – vipattīti sīlaācāradiṭṭhiājīvavipattīnaṃ [Pg.513] aññatarā. Āpattīti pubbapayogādivasena āpattibhedo. Anāpattīti ajānanādivasena anāpatti.

852. Thus, from the fourfold specific location designation. ‘Here’ means in this type of designation. ‘Beginning with the common dyad’ means the common designation and the uncommon designation, and the one-sided designation and the two-sided designation—these two dyads. ‘In meaning, they are just the same’ means in meaning they are mutually identical. The analysis of transgression, offense, and non-offense has been elaborated elsewhere, so it is not shown here. Here is a summary of it: ‘Transgression’ means any of the transgressions of virtue, conduct, view, or livelihood. ‘Offense’ means a type of offense based on prior effort, and so forth. ‘Non-offense’ means non-offense based on not knowing, and so forth.

853. Āpatti pana sāṇattikāpi hoti, anāṇattikāpi hotīti yojanā. ‘‘Āṇattīti ca nāmesā āṇāpanā’’ti iminā āṇatti-saddassa sabhāvasādhāraṇattāti idhāha.

853. An offense may be one that requires notification or does not require notification—this is the connection. By the statement, ‘And this, by name āṇatti, is āṇāpanā (informing),’ it is said here that this is due to the general nature of the word ‘āṇatti’.

854. Sabbasikkhāpadesupi sabbāsaṃ āpattīnaṃ sabbo pana aṅgabhedopi vibhāvinā ñātabboti yojanā.

854. In all training rules, every distinction of the factors of all offenses should also be understood by an expert—this is the connection.

856. ‘‘Sā ca akriyasamuṭṭhānā’’ti padacchedo. Kāyena, vācāya vā dasāhabbhantare atirekacīvarassa anadhiṭṭhānena nissaggiyapācittiyaṃ hotīti ‘‘paṭhame kathine viyā’’ti udāharaṇaṃ kataṃ.

856. ‘And it arises from non-action’—this is the word division. If, within ten days, an extra robe is not determined upon by body or speech, it becomes a Nissaggiya Pācittiya offense. An example is given: ‘as in the first Kathina’.

857. Kriyākriyato hotīti kiriyato ca akiriyato ca hoti. Tattha udāharaṇamāha ‘‘cīvaraggahaṇe viyā’’ti. Aññātikāya bhikkhuniyā hatthato cīvaraggahaṇaṃ kriyā, pārivattakassa adānaṃ akriyāti evaṃ kiriyāya ceva akiriyāya ca imaṃ āpajjati.

857. ‘It arises from action and non-action’ means it arises from action and from non-action. An example is given: ‘as in receiving a robe’. Receiving a robe from the hand of an unrelated bhikkhunī is an action; not giving the item in exchange is a non-action. Thus, one incurs this offense through both action and non-action.

858. Siyā pana karontassa akarontassāti yā pana āpatti siyā karontassa, siyā akarontassa hoti, ayaṃ siyā kiriyato, siyā akiriyato samuṭṭhāti. Siyāti ca kadāci-saddatthe nipāto. Atrodāharaṇamāha ‘‘rūpiyoggahaṇe viyā’’ti. Rūpiyassa uggahaṇe, uggaṇhāpane siyā kadāci kiriyato samuṭṭhāti, upanikkhittassa sādiyane kāyavācāhi kātabbassa akaraṇena kadāci akarontassa hotīti.

858. ‘There may be for one who acts or one who does not act’ means an offense that may be for one who acts, or may be for one who does not act; this may arise from action, or may arise from non-action. And ‘siyā’ is a particle in the sense of ‘sometimes’. Here, an example is given: ‘as in receiving money’. In receiving money or having it received, an offense sometimes arises from action. In consenting to what is deposited nearby, by not doing what should be done by body or speech, an offense sometimes arises for one who does not act.

859. Yā [Pg.514] karoto akubbato, kadāci karontassa ca hoti, sā āpatti siyā kiriyākiriyato, siyā kiriyatopi ca hotīti yojanā. ‘‘Kuṭikārāpatti viyā’’ti vattabbaṃ. Sā hi vatthuṃ desāpetvā pamāṇātikkantaṃ karoto kiriyato samuṭṭhāti, adesāpetvā pamāṇātikkantaṃ, pamāṇayuttaṃ vā karoto kiriyākiriyato samuṭṭhāti.

859. An offense that is for one who both acts and does not act, and sometimes for one who acts, that offense may arise from action-and-non-action, or may also arise from action—this is the connection. It should be said: ‘as in the offense of hut-building’. For that offense arises from action when, after having the site indicated, one builds exceeding the prescribed measurement; and it arises from action-and-non-action when one builds exceeding the prescribed measurement without having the site indicated, or when one builds according to the prescribed measurement.

861. Yato āpattito. Ayaṃ āpatti. Saññāya karaṇabhūtāya vimokkho etāyāti saññāvimokkhā. Ettha ca vītikkamasaññā avijjamānāpi āpattiyā vimuccanassa sādhakatamaṭṭhena gahitā. Yathā vuṭṭhiyā abhāvena jātaṃ dubbhikkhaṃ ‘‘vuṭṭhikata’’nti vuccati, evaṃsampadamidaṃ veditabbaṃ. Ayaṃ sacittakāpatti.

861. From which offense. This is an offense. Release from this is by means of perception, perception being the instrument; therefore, it is ‘release through perception’. Here, even though the perception of transgression is absent, it is taken as the most effective means for release from the offense. Just as a famine caused by the absence of rain is called ‘caused by rain’, so should this matter be understood. This is an intentional offense.

862-4. Itarā pana acittakāpatti. Vītikkamasaññāya abhāvena natthi vimokkho etāyāti nosaññāvimokkhā. Sucittena savāsanakilesappahānena, sakalalokiyalokuttarakusalasampayogena ca sundaracittena bhagavatā pakāsitā sabbāva āpatti cittassa vasena duvidhā siyunti yojanā. Sacittakasamuṭṭhānavasena panāti sacittakasamuṭṭhānavaseneva. Sacittakamissakavivajjanatthāya pana-saddo evakārattho vutto.

862-4. The other, however, is an unintentional offense. There is no release from this through perception, due to the absence of the perception of transgression; therefore, it is ‘not release through perception’. The connection is that all offenses, as proclaimed by the Blessed One with a beautiful mind—a mind purified by the abandonment of defilements together with their latent tendencies, and endowed with all worldly and transcendent wholesome qualities—are twofold based on the mind. ‘Based on intentional arising,’ however, means solely based on intentional arising. The word ‘pana’ is stated in the sense of ‘only’ to exclude that which is mixed with the intentional.

Yā sacittakehi vā acittakamissakasamuṭṭhānavasena vā samuṭṭhāti, ayaṃ acittakā.

That which arises either from intentional origins or by way of an origin mixed with the unintentional, this is an unintentional offense.

865. Suvijjenāti sobhamānāhi tīhi vijjāhi vā aṭṭhahi vā vijjāhi samannāgatattā suvijjena. Anavajjenāti savāsanakilesāvajjarahitattā anavajjena bhagavatā[Pg.515]. Lokapaṇṇattivajjato lokapaṇṇattivajjavasena sabbāva āpattiyo vajjavasena duvidhā dukā vuttāti yojanā.

865. ‘One with excellent knowledge’: because he is endowed with the three or eight shining knowledges, he is one with excellent knowledge. ‘The faultless one’: because the Blessed One is free from the fault of defilements together with their latent tendencies, he is faultless. The connection is that all offenses, by way of being faults, are said to be a twofold dyad: worldly faults and rule-based faults.

866. Yassā sacittake pakkhe, cittaṃ akusalaṃ siyāti yassā sacittakācittakasamuṭṭhānāya acittakāya surāpānādiāpattiyā sacittakasamuṭṭhānapakkhe cittaṃ akusalameva hoti, ayaṃ lokavajjā nāmāti attho. Yassā pana sacittakasamuṭṭhānāya paṭhamapārājikādiāpattiyā cittaṃ akusalameva hoti, tassā lokavajjatāya vattabbameva natthi. Acittakāpi vā āpatti sacittakapakkhe kusalacitte sati lokavajjatāya siddhāya acittakapakkhepi lokavajjo hoti, kimaṅgaṃ pana akusalacitteneva āpajjitabbāya āpattiyā lokavajjatāti sā visuṃ na vuttā.

866. ‘For which, in the intentional aspect, the mind may be unwholesome’ means: for an unintentional offense, such as drinking alcohol, which has both intentional and unintentional origins, if in the intentional aspect the mind is unwholesome, this is called a worldly fault. However, for an offense like the first pārājika, which arises from an intentional origin, the mind is only unwholesome; in its case, there is no need to even state that it is a worldly fault. Or, if an unintentional offense is established as a worldly fault in its intentional aspect even when the mind is wholesome, it is also a worldly fault in its unintentional aspect. How much more so, then, is an offense that must be incurred with an unwholesome mind a worldly fault? Therefore, its being a worldly fault is not stated separately.

Yasmā pana paṇṇattivajjāya vatthuvītikkamavajjā siyā kusalaṃ, siyā abyākataṃ, tasmā tassā sacittakapakkhe cittaṃ kusalamevāti ayaṃ niyamo natthīti āha ‘‘sesā paṇṇattivajjakā’’ti. ‘‘Paṇṇattivajjakā’’ti iminā ca lakkhaṇena vatthuvijānanacittena sacittakapakkhe cittaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ, tasmā tassā sacittakapakkhe cittaṃ akusalamevāti ayaṃ niyamo natthīti āha.

However, since for a rule-based fault, which is a transgression regarding an object, the mind may be wholesome or indeterminate, therefore the rule that in its intentional aspect the mind is only wholesome does not exist; thus he said, ‘the remaining are rule-based faults.’ And by this characteristic of ‘rule-based faults,’ with a mind that discerns the object, in its intentional aspect, the mind may be wholesome, unwholesome, or indeterminate; therefore, the rule that in its intentional aspect the mind is only unwholesome does not exist, he said.

867. Kāyadvārena āpajjitabbā kāyakammaṃ. Ubhayattha āpajjitabbā tadubhayaṃ kāyakammaṃ vacīkammaṃ. Manodvāre āpatti nāma natthīti manokammaṃ na vuttaṃ. ‘‘Manodvāre āpatti nāma natthīti ca idaṃ yebhuyyavasena vuttaṃ upanikkhittasādiyanādīsu manodvārepi āpattisambhavato’’ti ācariyā.

867. That which is to be incurred through the body-door is bodily action. That which is to be incurred through both is both bodily action and verbal action. Since there is no offense, as such, through the mind-door, mental action is not mentioned. The teachers say: ‘And this statement, that there is no offense as such through the mind-door, is said generally, because an offense can possibly arise even through the mind-door in cases such as consenting to what is deposited nearby.’

868-9. Kusalāditikadvayanti [Pg.516] kusalattikañceva vedanāttikañca. Āpattiṃ āpajjanto kusalākusalacitto, tathā abyākatacitto vā hutvā āpajjatīti yojanā.

868-9. The two triads beginning with the wholesome are the wholesome triad and the feeling triad. The connection is that one committing an offense does so with a mind that is wholesome, unwholesome, or indeterminate.

Dukkhādisaṃyutoti ādi-saddena upekkhāvedanāsamaṅgino saṅgaho. Evaṃ santepi sabbasikkhāpadesu akusalacittavasena ekaṃ cittaṃ, kusalābyākatavasena dve cittāni, sabbesaṃ vasena tīṇi cittāni. Dukkhavedanāvasena ekā vedanā, sukhaupekkhāvasena dve, sabbāsaṃ vasena tisso vedanāti ayameva bhedo labbhati, na añño bhedo.

‘Connected with suffering, etc.’: by the word ‘etc.’ is included one endowed with the feeling of equanimity. Even so, regarding all the training rules, by way of unwholesome consciousness there is one mind; by way of wholesome and indeterminate consciousness there are two minds; in total, there are three minds. By way of painful feeling, there is one feeling; by way of pleasant and equanimous feeling, there are two; in total, there are three feelings. This is the only distinction obtained; no other distinction exists.

Kusalattikaṃ sacepi gahitaṃ, na pana sabbesameva cittānaṃ vasena labbhati, atha kho āpattisamuṭṭhāpakānaṃ bāttiṃsacittānameva vasena labbhati. Bāttiṃseva hi cittāni āpattisamuṭṭhāpakāni. Dvādasa akusalāni, aṭṭha kāmāvacarakusalāni, dasa kāmāvacarakiriyacittāni, kusalato, kiriyato ca dve abhiññācittāni cāti evaṃ bāttiṃsacittehi samuṭṭhitāpi āpatti akusalā vā hoti abyākatā vā, natthi āpatti kusalaṃ. Yathāha samathakkhandhake ‘‘āpattādhikaraṇaṃ siyā akusalaṃ siyā abyākataṃ, natthi āpattādhikaraṇaṃ kusala’’nti (cūḷava. 222; pari. 303). Ayaṃ pana pāṭho paṇṇattivajjaṃyeva sandhāya vutto, na lokavajjaṃ. Yasmiñhi pathavikhaṇanabhūtagāmapātabyatādike āpattādhikaraṇe kusalacittaṃ aṅgaṃ hoti, tasmiñca sati na sakkā vattuṃ ‘‘natthi āpattādhikaraṇaṃ kusala’’nti. Tasmā nayidaṃ aṅgapahonakacittaṃ sandhāya vuttaṃ. Yaṃ tāva āpattādhikaraṇaṃ lokavajjaṃ, taṃ ekantato akusalameva. Tattha ‘‘siyā akusala’’nti vikappo natthi. Yaṃ pana paṇṇattivajjaṃ, taṃ yasmā sañcicca ‘‘imaṃ āpattiṃ vītikkamāmī’’ti vītikkamantasseva akusalaṃ [Pg.517] hoti, asañcicca pana kiñci ajānantassa sahaseyyādivasena āpajjanato abyākataṃ hoti, tasmā tattha sañciccāsañciccavasena imaṃ vikappabhāvaṃ sandhāya idaṃ vuttaṃ ‘‘āpattādhikaraṇaṃ siyā akusalaṃ siyā abyākataṃ, natthi āpattādhikaraṇaṃ kusala’’nti. Sace pana ‘‘yaṃ kusalacitto āpajjati, idaṃ vuccati āpattādhikaraṇaṃ kusala’’nti vadeyya, acittakānaṃ eḷakalomapadasodhammādisamuṭṭhānānampi kusalacittaṃ āpajjeyya, na ca tattha vijjamānampi kusalacittaṃ āpattiyā aṅgaṃ, kāyavacīviññattivasena pana calitapavattānaṃ kāyavācānaṃ aññatarameva aṅgaṃ, tañca rūpakkhandhapariyāpannattā abyākatanti.

Although the wholesome triad is taken, it is not found by way of all minds, but only by way of the thirty-two minds that originate offenses. For only thirty-two minds originate offenses: twelve unwholesome minds, eight sense-sphere wholesome minds, ten sense-sphere functional minds, and two minds of supernormal knowledge from the wholesome and functional categories. Thus, although an offense arises from these thirty-two minds, it is either unwholesome or indeterminate; there is no wholesome offense. As it is said in the Samathakkhandhaka: ‘A legal question concerning an offense may be unwholesome or may be indeterminate; there is no legal question concerning an offense that is wholesome’ (Cūḷavagga 222; Parivāra 303). This passage, however, is stated with reference only to an offense by prescription, not to an offense in the world. For in a legal question concerning an offense such as digging the earth or destroying plant life, where a wholesome mind is a factor, in that case it cannot be said, ‘There is no legal question concerning an offense that is wholesome.’ Therefore, this was not stated with reference to a mind that is a constituent factor. As for a legal question concerning an offense that is an offense in the world, it is exclusively unwholesome. In that case, there is no alternative such as, ‘it may be unwholesome.’ But as for an offense by prescription, since it is unwholesome only for one who transgresses intentionally, thinking, ‘I will transgress this offense,’ whereas it is indeterminate for one who commits it unintentionally, without any knowledge, by way of lying down together and so on, therefore, with reference to this distinction between intentional and unintentional, this was stated: ‘A legal question concerning an offense may be unwholesome or may be indeterminate; there is no legal question concerning an offense that is wholesome.’ If, however, one were to say, ‘That which one commits with a wholesome mind is called a wholesome offense,’ then even for origins without consciousness, such as from sheep's wool or reciting the Dhamma word by word, a wholesome mind would be involved. And in that case, even though a wholesome mind is present, it is not a factor in the offense. Rather, one of the two, the body or speech, which has arisen and occurred by way of bodily or verbal intimation, is the factor, and that, being included in the aggregate of form, is indeterminate.

870. Idaṃ tu lakkhaṇanti idaṃ nidānādisādhāraṇavinicchayalakkhaṇaṃ.

870. This, however, is the characteristic: this is the characteristic of the determination that is common to the origin and so forth.

871. ‘‘Taru’’ntiādigāthā pubbe vuttatthāva. Ayaṃ pana viseso – tattha ‘‘dvayaṅkura’’nti vuttaṃ, idha ‘‘catussikha’’nti. Tattha ‘‘dvayaṅkura’’nti lokavajjapaṇṇattivajjānaṃ gahaṇaṃ, idha catussikhanti catunnaṃ vipattīnaṃ. Cattāro sīkhā aṅkurā etassāti viggaho. Tattha vipatti ‘‘sattaphala’’nti sattaphalesu antogadhā, idha vipattiṭṭhāne vajjaṃ gahetvā sattaphalāni.

871. The verses beginning with 'Taru' have the same meaning as previously stated. This, however, is the distinction: there it was called 'dvayaṅkura,' here 'catussikha.' There, 'dvayaṅkura' refers to offenses in the world and offenses by prescription; here, 'catussikha' refers to the four kinds of failures. The grammatical analysis is: 'That which has four peaks as sprouts.' There, failure is included within the seven fruits as 'seven-fruited'; here, taking 'offense' in the place of 'failure,' the seven fruits are mentioned.

872. Anuttarataṃ gataṃ attanā uttarassa uttamassa kassaci avijjamānattā imaṃ uttaraṃ uttaraṃ nāma pakaraṇaṃ yo theranavamajjhimesu aññataro pariyāpuṇāti pāṭhassa paguṇavācuggatakaraṇena adhīyati, paripucchati atthañca atthavaṇṇanaṃ sutvā sakkaccaṃ uggahetvā manasā pekkhitvā paññāya suppaṭivijjhitvā dhāreti, so ca bhikkhu ca-saddena evameva vinayavinicchaye yo bhikkhu yutto, so ca kāyavācavinaye kāyavācāvītikkamānaṃ vinayane saṃvaraṇe [Pg.518] vinaye vinayapiṭake anuttarataṃ upayāti attano uttaritarassa avijjamānataṃ upagacchati. Ettha kāraṇamāha ‘‘uttarato’’ti, paguṇavācuggatakaraṇena adhītena atthavaṇṇanaṃ sutvā dhāraṇena suṭṭhu dhāritena iminā uttarapakaraṇena hetubhūtenāti attho.

872. Because there is no one superior or higher than oneself, one has reached the unsurpassed state. Whichever monk—whether elder, newly ordained, or of middle standing—masters this supreme treatise named 'Uttara' by making the text fluent in speech, studies it, inquires about the meaning, and having heard the explanation of the meaning, carefully grasps it, reflects on it with the mind, thoroughly penetrates it with wisdom, and retains it; and (by the word 'ca') likewise the monk who is devoted to the Vinayavinicchaya, that monk, in the discipline of body and speech, in the training and restraint of transgressions of body and speech, in the Vinaya, in the Vinayapiṭaka, attains the unsurpassed state, he reaches the state of having no one superior to himself. Here, the reason is stated: 'uttarato,' meaning, 'because of this supreme treatise,' which has become the cause through being studied by making it fluent in speech and through being well retained after hearing the explanation of the meaning.

Iti uttare līnatthapakāsaniyā

Thus in the Līnatthapakāsanī, the commentary on the Uttara.

Lakkhaṇakathāvaṇṇanā niṭṭhitā.

The commentary on the exposition of the characteristics is completed.

Sabbasaṅkalananayakathāvaṇṇanā

The Commentary on the Exposition of the Method of All-Embracing Synthesis.

873. Parivāre mukhāgatā katthapaññattivārādayo aṭṭha vārā, teyeva paccaya-saddena yojetvā vuttā aṭṭhapaccayavārāti vibhaṅgadvaye visuṃ visuṃ dassitā soḷasa parivārā assāti soḷasaparivāro, tassa soḷasaparivārassa. Sabbaṃ saṅkalanaṃ nayanti sabbesaṃ vuttānaṃ saṅkalananayānaṃ saṅgahetabbato sabbaṃ saṅkalabhedanaṃ nayaṃ.

873. In the Parivāra, the eight sections handed down by recitation, beginning with the 'Wherein was it laid down?' section, are these same which, when connected with the word 'condition,' are called the 'eight sections on conditions.' As they are shown separately in the two Vibhaṅgas, there are sixteen sections; hence it is the 'sixteen-sectioned' book. Of that sixteen-sectioned book. 'The method of all-embracing synthesis' is so called because all the stated methods of synthesis are to be included; it is the method that analyzes the entire collection.

875. Kāyikā chabbidhāti paṭhamapārājikāpatti, kuṭikaraṇe payoge dukkaṭāpatti, ekaṃ piṇḍaṃ anāgate thullaccayāpatti, tasmiṃ āgate saṅghādisesāpatti, vikālabhojane pācittiyāpatti, paṭhamapāṭidesanīyāpattīti chabbidhā.

875. Bodily offenses are of six kinds: a first pārājika offense, a dukkaṭa offense for the effort of building a hut, a thullaccaya offense for one lump of food not yet received, a saṅghādisesa offense when it is received, a pācittiya offense for eating at the wrong time, and the first pāṭidesanīya offense—thus six kinds.

Tathā vācasikāpi cāti catutthapārājikā, kuṭiyā kārāpane pubbagatiyo, padasodhammapācittiyaṃ, davakamyatāya hīnena khuṃsanaṃ, tassa dubbhāsitanti tathā chabbidhā.

Likewise, verbal offenses are also of six kinds: the fourth pārājika offense; the preliminary stages in causing a hut to be built; the pācittiya offense of reciting the Dhamma word by word; belittling an inferior out of a desire for jest, and a dubbhāsita offense for that—thus there are six kinds.

Chādentassa ca tissoti bhikkhuniyā vajjapaṭicchādikāya pārājikaṃ, bhikkhuno saṅghādisesachādane pācittiyaṃ, attano duṭṭhullacchādane dukkaṭanti tisso ca.

And for one who conceals, there are three offenses: for a bhikkhunī who conceals an offense, it is a pārājika; for a bhikkhu who conceals a saṅghādisesa, it is a pācittiya; and for concealing one's own grave offense, it is a dukkaṭa.

Pañca [Pg.519] saṃsaggapaccayāti kāyasaṃsagge bhikkhuniyā pārājikaṃ, bhikkhuno saṅghādiseso, kāyena kāyapaṭibaddhe thullaccayaṃ, nissaggiyena kāyapaṭibaddhe dukkaṭaṃ, aṅgulipatodake pācittiyanti kāyasaṃsaggapaccayā pañca āpattiyo.

Five offenses are conditioned by contact: for a bhikkhunī, in bodily contact, it is a pārājika; for a bhikkhu, a saṅghādisesa; with the body or what is connected to the body, a thullaccaya; with what is connected to the body by means of an item to be forfeited, a dukkaṭa; for poking with a finger, a pācittiya. Thus, there are five offenses conditioned by bodily contact.

877. Bhikkhuniyā vajjapaṭicchādikāya pārājikaṃ, bhikkhussa saṅghādisesapaṭicchādakassa pācittiyanti duṭṭhullacchādane duve.

877. For a bhikkhunī who conceals an offense, it is a pārājika offense. For a bhikkhu who conceals a saṅghādisesa, it is a pācittiya offense. Thus, there are two offenses related to concealing grave misconduct.

879. ‘‘Gāmantare catassovā’’tiādi paṭiniddesato ca viññāyati.

879. The phrase "'Gāmantare catassovā'" and so forth is understood from the detailed explanation.

881. Vajantiyāti gacchantiyā.

881. "Vajantiyā" means "while going."

885. Yā pana bhikkhunī rattandhakāre appadīpe hatthapāse purisena saddhiṃ yadi sallapeyya, tassā pācitti. Dūre ṭhitā hatthapāsaṃ vijahitvā ṭhitā vadeyya ce, dukkaṭamevāti yojanā.

885. If a bhikkhunī, in the darkness of night without a lamp, converses with a man within arm's reach, she commits a pācittiya offense. If she stands at a distance, having left arm's reach, and speaks, it is only a dukkaṭa offense—this is the explanation.

886. Yā pana bhikkhunī channe paṭicchannaṭṭhāne divā purisena saddhiṃ assa purisassa hatthapāse ṭhitā vadeyya sallapeyya, tassā pācitti. Hatthapāsaṃ vijahitvā vadeyya ce, dukkaṭamevāti yojanā.

886. If a bhikkhunī, in a concealed and covered place during the day, is with a man, standing within arm's reach of that man and speaks or converses, she commits a pācittiya offense. If she speaks having moved beyond arm’s reach, it is only a dukkaṭa offense—this is the explanation.

891. Sanissaggā ca pācittīti nissajjanavinayakammasahitāyeva pācitti.

891. "Sanissaggā ca pācitti" means it is a pācittiya offense accompanied by the disciplinary act of relinquishment.

893. Idha imasmiṃ sāsane.

893. "Idha" means "in this Dispensation."

896. Duvinnanti dvinnaṃ.

896. `Duvinnanti` is `dvinnaṃ`, meaning 'of two'.

898. Samānasaṃvāsakabhūmi nāma pakatattassa bhikkhuno samānaladdhikassa ekasīmāyaṃ ṭhitabhāvo. Nānāpadaṃ pubbaṃ etissāti nānāpadapubbikā, nānāsaṃvāsakabhūmīti attho[Pg.520]. Ukkhittanānāladdhikanānāsīmagatā nānāsaṃvāsakabhūmi. Imā dveyeva saṃvāsakabhūmiyo hi mahesinā kāruṇikena vuttāti yojanā.

898. The 'ground for common communion' is the state of a bhikkhu of normal standing who holds the same views and dwells within a single boundary. 'That which has a different word before it' is `nānāpadapubbikā`, meaning the 'ground for different communion.' The 'ground for different communion' is the state of those who are suspended, hold different views, and have gone to a different boundary. Indeed, only these two grounds for communion were spoken of by the compassionate Great Sage—this is the explanation.

899. Duvinnanti pārivāsikamānattacārīnaṃ dvinnaṃ puggalānaṃ. Dvayātītenāti kāmasukhallikānuyogaattakilamathānuyogasaṅkhātaṃ antadvayaṃ atikkamma majjhimāya paṭipadāya ṭhitena. Atha vā sassatucchedadvayaṃ atikkantena.

899. "Duvinnanti" refers to two individuals, those observing probation and penance. "Dvayātītena" means by one who has gone beyond the two extremes, namely, the indulgence in sensual pleasures and self-mortification, and is established in the Middle Way. Alternatively, it means by one who has transcended the two extremes of eternalism and annihilationism.

900. ‘‘Dvaṅgulapabbaparamaṃ ādātabba’’nti ca tatheva ‘‘dvaṅgulaṃ vā dumāsaṃ vā’’ti ca dvaṅgulā duve paññattāti yojanā.

900. The phrases 'At most a two-finger-joint's length is to be taken' and likewise 'two finger-widths or two months' are two prescriptions concerning two finger-widths. This is the connection.

905. Āṇattiyā manussamāraṇaṃ, āṇattiyā adinnādānampīti yojanā.

905. Killing a human by command, and also theft by command; this is the connection.

907. Tisso obhāsanāyimāti imā tisso methunādhippāyappakāsanā.

907. "Tisso obhāsanāyimā" means these are three disclosures of sexual intent.

908. Saṅghādiseso eva saṅghādisesatā.

908. A Saṅghādisesa offense is indeed the state of being a Saṅghādisesa.

910. Vanappati nāma pupphaṃ vinā phalantī nigrodhaudumbaraassatthapilakkhakādirukkhajāti, idha pana vanajeṭṭho rakkhitagopitacetiyarukkho vanappatīti adhippāyo. Thullatāti thullaccayaṃ.

910. "Vanappati" refers to a species of tree, such as the banyan, udumbara fig, assattha, or pilakkha, that bears fruit without flowers. Here, however, the intention is that "vanappati" is the chief tree of the forest, a protected and guarded shrine-tree. "Thullatā" means a grave offense.

912. Vissaṭṭhīti vissajji sambhavadhātu. Chaḍḍaneti upakkamitvā mocane. ‘‘Harite uccāraṃ passāvaṃ chaḍḍane’’ti padacchedo.

912. "Vissaṭṭhī" means "discharged," the element of arising. "Chaḍḍane" means "in discarding," having made an effort to release. The phrase "Harite uccāraṃ passāvaṃ chaḍḍane" is the word division.

913. Kiṃ pamāṇametāsanti kittakā.

913. "Kiṃ pamāṇametāsaṃ" means "how many?"

915. Bhikkhu [Pg.521] bhikkhuniyā saddhinti ettha bhikkhūti sāmivacanappasaṅge paccattaṃ, bhikkhunoti attho. Gāthābandhavasena vā vaṇṇalopo.

915. In the phrase "A bhikkhu with a bhikkhunī," the word "bhikkhu" is in the nominative case, though in a context requiring the genitive, meaning "of the bhikkhunī." Alternatively, it is a vowel elision due to the meter of the verse.

918. Dutiyāya hatthapāsakaṃ.

918. For the second, within arm's reach.

922. ‘‘Yāvatatiyake tisso āpattiyo’’ti (pari. aṭṭha. 476 atthato samānaṃ) padassa niddese ‘‘thullaccayaṃ siyā saṅgha-bhedakassānuvattino’’ti paṭhanti. ‘‘Tiṇṇaṃ saṅghabhedānuvattākānaṃ kokālikādīnaṃ saṅghādiseso’’ti aṭṭhakathāyaṃ vuttattā tathā pāṭho na gahetabbo.

922. In the explanation of the phrase, "In the 'up to the third time' case, there are three offenses" (similar in meaning to Pari. Aṭṭha. 476), they read: "there may be a grave offense for one who follows a schismatic." However, since the commentary states, "for the three followers of the schismatic, Kokālika and others, it is a Saṅghādisesa offense," such a reading should not be adopted.

923. Yāvatatiyaketi tiṇṇaṃ pūraṇī tatiyā, kammavācā, yāvatatiyāya kammavācāya pariyosāne āpajjitabbā āpatti yāvatatiyakā nāma.

923. "Yāvatatiyaka": the third, which is the completion of three, is the formal act. The offense that is to be incurred at the conclusion of the formal act up to the third time is called 'yāvatatiyakā'.

926. ‘‘Avassutassa…pe… kiñcī’’ti idaṃ garukāpattiyā vatthudassanaṃ. ‘‘Sabbaṃ maṃsaṃ akappiya’’nti idaṃ thullaccayadukkaṭānaṃ vatthudassanaṃ.

926. "For one who is lustful… anything"—this is an illustration of the ground for a grave offense. "All meat is unsuitable"—this is an illustration of the ground for grave and bad conduct offenses.

927. ‘‘Viññāpetvāna…pe… bhojanampi cā’’ti idaṃ pāṭidesanīyavatthudassanaṃ. ‘‘Lasuṇampi cā’’ti idaṃ pācittiyavatthudassanaṃ. ‘‘Ekato ajjhoharantiyā’’ti padacchedo.

927. "Having requested… and also food"—this is an illustration of the ground for a pāṭidesanīya offense. "And also garlic"—this is an illustration of the ground for a pācittiya offense. The word division is "Ekato ajjhoharantiyā".

930. Rattacittena itthiyā aṅgajātaṃ olokentassa dukkaṭaṃ vuttanti yojanā.

930. The connection is that for one looking at a woman's genitals with a lustful mind, a bad conduct offense is stated.

931. Sammāvattanāva sammāvattanakā. Tecattālīsa vattanā dvāsītikkhandhakavattānaṃ paripūraṇaṭṭhāne dassitā.

931. Right practices are simply 'sammāvattanakā'. Forty-three practices are shown in the place of completion of the eighty-two Khandhaka practices.

932. Adassanaapaṭikamme āpannāpattiyā duve puggalā, pāpikāya diṭṭhiyā appaṭinissagge āpannāpattiyā ekoti ime tayo ukkhittapuggalā.

932. For the offense incurred by not seeing and not making amends, there are two individuals. For the offense incurred by not relinquishing a wrong view, there is one. These are the three suspended individuals.

934. Dūsakoti [Pg.522] bhikkhunidūsako. Kaṇṭakoti kaṇṭakasāmaṇero.

934. "Dūsaka" means a corrupter of bhikkhunīs. "Kaṇṭaka" means a thorn-like novice.

937. Dadeyyaccevamādikāti ñattikāle ‘‘saṅgho dadeyyā’’tiādibhedā ñattikappanā, ñattikiriyāti attho. Deti saṅgho karotītiādīti kammavācākāle ‘‘saṅgho detī’’ti vā ‘‘karotī’’ti vā ādibhedā vacanakammassa aniṭṭhitattā vippakatapaccuppannaṃ nāma siyā.

937. "Dadeyya" and so forth: at the time of the motion, variations such as "the Saṅgha should give" are the formulation of the motion, meaning the act of making the motion. "The Saṅgha gives," "does," and so forth: at the time of the formal act, variations such as "the Saṅgha gives" or "does" would be called the 'unaccomplished present' because the verbal act is not completed.

938. Dinnaṃ kataṃ paniccādīti kammavācāya niṭṭhitāya ‘‘dinnaṃ saṅghenā’’ti vā ‘‘kataṃ saṅghenā’’ti vātiādivacanaṃ atītakaraṇaṃ nāma siyā.

938. "Given," "done," and so forth: when the formal act is concluded, a statement such as "given by the Saṅgha" or "done by the Saṅgha" would be called 'indicating the past'.

939. Saṅgheti saṅghamajjhe.

939. "Saṅghe" means in the midst of the Saṅgha.

‘‘Kāraṇehi pana dvīhi, saṅgho bhijjati naññathā’’ti kasmā vuttaṃ, nanu ‘‘pañcahupāli, ākārehi saṅgho bhijjati. Katamehi pañcahi? Kammena, uddesena, voharanto, anussāvanena, salākaggāhenā’’ti (pari. 458) vuttattā, aṭṭhakathāyañca (pari. aṭṭha. 458) ‘‘pañcahi kāraṇehī’’ti vacanato ca idha imehi dvīheva kāraṇehi saṅghabhedakathanaṃ ayuttanti? Vuccate – nāyuttaṃ pubbapayogakārakavasena vuttattā. Tathā hi aṭṭhakathāyaṃ –

Why is it said, "The Saṅgha splits due to two causes, not otherwise"? Is it not because it is stated, "Upāli, the Saṅgha splits due to five modes. Which five? By a formal act, by a recitation, by speaking, by proclamation, and by the taking of a ballot" (Pari. 458)? And since the commentary (Pari. Aṭṭha. 458) also says, "due to five causes," is it not improper to speak here of the Saṅgha splitting due to just these two causes? It is replied: It is not improper, because it was stated in terms of the primary causative factors. For in the commentary—

‘‘Kammenāti apalokanādīsu catūsu kammesu aññatarena kammena. Uddesenāti pañcasu pātimokkhuddesesu aññatarena uddesena. Voharantoti kathayanto, tāhi tāhi upapattīhi ‘adhammaṃ dhammo’tiādīni aṭṭhārasa bhedakaravatthūni dīpento. Anussāvanenāti ‘nanu tumhe jānātha mayhaṃ uccākulā pabbajitabhāvaṃ, bahussutabhāvañca, mādiso [Pg.523] nāma uddhammaṃ ubbinayaṃ satthusāsanaṃ kareyyāti citte uppādetuṃ tumhākaṃ yuttaṃ, kiṃ mayhaṃ avīci nīluppalavanamiva sītalo, kimahaṃ apāyato na bhāyāmī’tiādinā nayena kaṇṇamūle vacībhedaṃ katvā anussāvanena. Salākaggāhenāti evaṃ anussāvetvā tesaṃ cittaṃ upatthambhetvā anivattidhamme katvā ‘gaṇhatha imaṃ salāka’nti salākaggāhena.

"By a formal act" means by any one of the four formal acts, such as that of announcement. "By a recitation" means by any one of the five recitations of the Pātimokkha. "By speaking" means speaking, declaring the eighteen divisive grounds, such as 'what is not Dhamma is Dhamma,' through various justifications. "By proclamation" means by making a verbal distinction near the ear in such a way as to produce in their minds the thought, 'Surely you know that I am of high birth and have gone forth, and am very learned. Is it fitting for you to think that someone like me would act against the Dhamma, against the Vinaya, against the Teacher’s instruction? Is Avīci hell as cool as a blue lotus pond to me? Do I not fear the realms of loss?'—thus, by proclamation. "By the taking of a ballot" means after so proclaiming, supporting their minds, having made them of irreversible conviction, then saying, 'Take this ballot'—by the taking of the ballot.

‘‘Ettha ca kammameva, uddeso vā pamāṇaṃ, vohārānussāvanasalākaggāhā pana pubbabhāgā. Aṭṭhārasavatthudīpanavasena hi voharante tattha rucijananatthaṃ anussāvetvā salākāya gahitāyapi abhinnova hoti saṅgho. Yadā pana evaṃ cattāro vā atireke vā salākaṃ gāhetvā āveṇikaṃ kammaṃ vā uddesaṃ vā karoti, tadā saṅgho bhinno nāma hotī’’ti (pari. aṭṭha. 458) –

"Here, the formal act itself or the recitation is the standard, but speaking, proclamation, and the taking of a ballot are preliminary parts. For when they speak by way of expounding the eighteen grounds, even after proclaiming to generate approval there and taking the ballot, the Saṅgha is still undivided. But when four or more, having taken the ballot in this way, perform a separate formal act or recitation, then the Saṅgha is said to be divided." (Pari. Aṭṭha. 458)

Vuttattā salākaggāhakammāni dve padhānakāraṇānīti idha tāneva dassitāni.

Because it is stated that the two actions of taking the ballot are the principal causes, only these are shown here.

Nanu ca salākaggāhopi saṅghabhedassa pubbabhāgo vutto, uddesakammāneva padhānabhāvena vuttāni, tasmā kathamassa salākaggāhassa padhānakāraṇabhāvoti? Vuccate – uddesakammānipi salākaggāhe siddhe avassambhavanato atthasādhanapayogena vinā asiddhāneva hontīti so padhānabhāvena idha gahito, uddeso pana paññattakammapubbaṅgamattā kammeneva saṅgahitoti idha visuṃ na vuttoti daṭṭhabbaṃ.

But is not the taking of the ballot also said to be a preliminary part of the schism of the Saṅgha, while the recitation and formal acts are stated as the main factor? Therefore, how can this taking of the ballot be the principal cause? It is said: Because the recitation and formal acts themselves, once the taking of the ballot is successful, inevitably come to be, and without that application for achieving the goal they are not accomplished, it is therefore taken here as the main factor. The recitation, however, being merely an antecedent to the formal act of declaration, is included in the formal act itself, and thus is not mentioned separately here. This should be understood.

941. Payuttāyuttavācāyāti [Pg.524] paccayuppādanatthāya payuttā ca sā sakyaputtiyabhāvassa ayuttā ananurūpā cāti payuttāyuttā, sāyeva vācāti payuttāyuttavācā, tāya.

941. By 'payuttāyuttavācā': That speech is `payuttā` (employed) for the purpose of producing requisites, and it is `ayuttā` (unfitting) and unsuitable for the state of a Sakyan son; thus it is `payuttāyuttā`. That very speech is `payuttāyuttavācā`; by that speech.

944. Yā bhikkhunī viññāpetvā bhuñjati, tassā ca pāṭidesanīyaṃ siyāti yojanā.

944. Whatever bhikkhunī eats after having requested, for her there would be a pāṭidesanīya offense. This is the connection.

945. Anāmayoti agilāno.

945. "Anāmayo" means not sick.

946. ‘‘Dasasatānī’’tiādigāthāya rattīnanti ettha ‘‘sata’’nti seso. Chādanakiriyāya accantasaṃyoge upayogavacanaṃ. Dasasatāni āpattiyo rattīnaṃ sataṃ chādetvāti yojanā. Evaṃ kattabbayojanāyaṃ –

946. In the verse beginning with "Ten hundreds," here, in "rattīnaṃ" (of nights), "sataṃ" (a hundred) is to be supplied. The locative case is used to express continuous duration in connection with the act of concealing. The construction is: having concealed a thousand offenses for a hundred nights. Thus is the construction to be made—

‘‘Dasa sataṃ rattisataṃ, āpattiyo chādayitvāna;

Dasa rattiyo vasitvāna, mucceyya pārivāsiko’’ti. (pari. 477) –

“Having concealed a thousand offenses for a hundred nights, after dwelling for ten nights, a probationer would be released.” (Pariv. 477)

Ayaṃ parivāragāthāpamāṇaṃ. Ekadivasaṃ sataṃsaṅghādisesāpattiyo āpajjitvā dasadivase chādanavasena sataṃdivase sahassasaṅghādisesāpattiyo chādayitvāti attho. Ayamettha saṅkhepattho – yo dasadivase sataṃ saṅghādisesā āpattiyo āpajjitvā dasadivase paṭicchādeti, tena rattisataṃ āpattisahassaṃ paṭicchāditaṃ hotīti. Dasa rattiyo vasitvānāti ‘‘sabbāva tā āpattiyo dasāhapaṭicchannā’’ti parivāsaṃ yācitvā dasa rattiyo vasitvāti attho. Mucceyya pārivāsikoti parivāsaṃ vasanto bhikkhu attanā vasitabbaparivāsato mucceyya, mutto bhaveyyāti attho.

This is the measure of the Parivāra verse. The meaning is that having committed a hundred Saṅghādisesa offenses in a single day and concealed them for ten days, one has concealed a thousand Saṅghādisesa offenses over a hundred days. Here is the brief meaning: one who commits a hundred Saṅghādisesa offenses in ten days and conceals them for ten days, by him a thousand offenses have been concealed for a hundred nights. ‘Having dwelt for ten nights’ means having requested probation, saying, ‘all those offenses have been concealed for ten days,’ one dwells for ten nights; this is the meaning. ‘The probationer would be released’ means a bhikkhu dwelling on probation would be released from the probation he ought to undergo; he would be freed; this is the meaning.

947. Pārājikāni aṭṭhevāti aggahitaggahaṇena. Tevīsa garukāti bhikkhūhi asādhāraṇā bhikkhunīnaṃ dasa, bhikkhunīhi [Pg.525] asādhāraṇā bhikkhūnaṃ cha, ubhinnaṃ sādhāraṇā sattāti evaṃ tevīsa saṅghādisesā.

947. ‘The eight Pārājikas’ refers to them by taking what is ungrasped as grasped. ‘Twenty-three grave offenses’ refers to them thus: ten not common to bhikkhus but specific to bhikkhunīs, six not common to bhikkhunīs but specific to bhikkhus, and seven common to both—thus are the twenty-three Saṅghādisesas.

948. Vuttānīti yathāvuttāni nissaggiyāni. Dvecattālīsa hontīti bhikkhuvibhaṅgāgatā tiṃsa, bhikkhūhi asādhāraṇā bhikkhunīnaṃ ādito dvādasa cāti dvācattālīsa nissaggiyāni honti. Aṭṭhāsītisataṃ pācittiyā pubbe dassitāva.

948. ‘Stated’ means the Nissaggiyas as stated before. ‘There are forty-two’ means thirty from the Bhikkhu Vibhaṅga, and twelve from the beginning not common to bhikkhus but specific to bhikkhunīs; thus there are forty-two Nissaggiyas. One hundred and eighty-eight Pācittiyas have already been shown earlier.

949. Susikkhenāti suṭṭhu sikkhitaadhisīlāditividhasikkhena bhagavatā.

949. By ‘well-trained’ is meant the Blessed One, who is well-trained in the threefold training beginning with higher virtue.

950. Supaññenāti sobhaṇā dasabalacatuvesārajjachaasādhāraṇādayo paññā yassa so supañño, tena. Yasassināti aṭṭhaariyapuggalasamūhasaṅkhātaparivārayasā ca sabbalokabyāpakaguṇaghosasaṅkhātakittiyasā ca tena samannāgatattā yasassinā. Aḍḍhuḍḍhāni satāni bhavantīti yathādassitagaṇanāya piṇḍavasena paññāsādhikāni tīṇi satāni bhavantīti attho. Supaññena yasassinā gotamena paññattāni sabbāni sikkhāpadāni aḍḍhuḍḍhāni satāni bhavantīti yojanā.

950. By ‘one of excellent wisdom’ is meant he who has excellent wisdom, such as the ten powers, the four kinds of confidence, the six kinds of uncommon knowledge, and so forth; by him. By ‘the illustrious one’ is meant one who is endowed with the glory of his retinue, which consists of the assembly of the eight noble individuals, and the glory of his renown, which consists of the proclamation of his virtues pervading all worlds; by the illustrious one. ‘There are three hundred and fifty’ means, according to the calculation method shown, the total is three hundred and fifty; this is the meaning. The construction is: all the training rules proclaimed by the wise and illustrious Gotama amount to three hundred and fifty.

951. Etesu sikkhāpadesu yo sārabhūto vinicchayo vattabbo, so sakalo mayā samāsena sabbathā sabbākārena vuttoti yojanā.

951. Among these training rules, whatever essential determination is to be stated, that whole determination has been stated by me in summary, in every way and in every aspect; thus is the construction of the meaning.

952. Idaṃ uttaraṃ nāma pakaraṇaṃ.

952. This is the treatise named Uttara.

953. Tasmāti mayā vicāretvā vuttattāva. Attheti vacanatthabhāvatthādibhede atthe vā. Akkharabandhe vāti akkharasaṅkhātapadabandhe vā. Viññāsassa kamepi vāti uddesavasena ganthanikkhepassa kamepi. Kaṅkhā na kātabbāti ‘‘yathāadhippetassa [Pg.526] idaṃ vācakaṃ nu kho, avācaka’’nti vā ‘‘idamayuttaṃ nu kho, yutta’’nti vā ‘‘idamadhikaṃ nu kho, ūna’’nti vā ‘‘idamaghaṭṭitakkamaṃ nu kho, ghaṭṭitakkama’’nti vā ‘‘idaṃ viruddhasamayaṃ nu kho, aviruddhasamaya’’nti vā ‘‘idaṃ duruttaṃ nu kho, suvutta’’nti vā ‘‘idaṃ satthakaṃ nu kho, niratthaka’’nti vā kaṅkhā vimati yena kenaci na kātabbā. Bahumānatāti ‘‘vinayo saṃvaratthāyā’’tiādinā (pari. 366) niddiṭṭhapayojanaparamparāya mūlakāraṇattā mahatī sammānā kātabbāti attho.

953. ‘Therefore’ means because it has been stated by me after careful consideration. ‘In the meaning’ means in the meaning, whether in terms of the purpose of speech or other distinctions of meaning. ‘Or in the arrangement of syllables’ means in the arrangement of syllables or in the structure of words. ‘Or even in the order of the exposition’ means even in the order of the exposition of the text by way of declaration. ‘No doubt should be entertained’ means no doubt or uncertainty should be entertained by anyone whatsoever, such as: ‘Is this word intended to convey meaning or not?’ ‘Is this appropriate or not?’ ‘Is this excessive or deficient?’ ‘Is this arranged in the correct order or not?’ ‘Is this contradictory to the established tradition or not?’ ‘Is this poorly spoken or well-spoken?’ ‘Is this meaningful or meaningless?’ ‘Great respect’ means great respect should be shown because it is the root cause for the sequence of purposes culminating in restraint, as explained by ‘The Vinaya is for the sake of restraint’ and so on (Parivāra 366); this is the meaning.

954. Yo bhikkhu sauttaraṃ uttarapakaraṇena sahitaṃ vinayassavinicchayaṃ nāma pakaraṇaṃ jānāti dhammato ceva atthato ca vinicchayato ca sabbathā avabujjhati, so bhikkhu attanā sikkhitabbāya sikkhāya sabbaso viññātattā sikkhāpakena ācariyena vināpi sikkhituṃ samatthoti. Nissayaṃ vimuñcitvāti ācariyupajjhāye nissāya vāsaṃ muñcitvā. Yathākāmaṅgato siyāti yādisā yādisā attanā gāmitā, tattha tattha gamanāraho bhaveyyāti attho.

954. A monk who knows the treatise called Vinayavinicchaya, together with the Uttara treatise, and fully comprehends it in every way in terms of the Dhamma, the meaning, and the determination—such a bhikkhu, having fully understood the training to be undertaken by himself, is capable of training even without an instructing teacher. ‘Having relinquished dependence’ means having relinquished dwelling dependent on a teacher or preceptor. ‘He would be one who goes as he wishes’ means he would be worthy to go wherever he wishes, according to his own inclination; this is the meaning.

955. Nissayaṃ dātukāmena. Saha vibhaṅgena savibhaṅgaṃ. Saha mātikāya samātikaṃ. Idaṃ sauttaraṃ vinayavinicchayapakaraṇaṃ suṭṭhu vācuggataṃ katvā ganthato suṭṭhu paguṇaṃ vācuggataṃ katvā atthato, vinicchayato ca sammā jānitvā evaṃ dātabbanti yojanā.

955. By one who wishes to give dependence. ‘With its analysis’ means together with its analysis. ‘With its matrix’ means together with its matrix. The construction is: this Vinayavinicchayapakaraṇa with the Uttara should be given thus, having been well-memorized, having been made very fluent in terms of the text, and having been rightly understood in terms of meaning and determination.

956-7. Yo bhikkhu imaṃ sauttaraṃ vinayavinicchayapakaraṇaṃ vācāya paṭhati, manasā cinteti, aññehi vuccamānaṃ suṇāti, atthaṃ paripucchati, paraṃ vāceti, niccaṃ atthaṃ upaparikkhati yathāparipucchitamatthaṃ hetuudāharaṇapavattivasena upagantvā samantato [Pg.527] ikkhati paññāya niyameti vavatthapeti, tassa pana bhikkhussa vinayanissitā sabbeva atthā āpattānāpattikappiyākappiyādipabhedā sabbe atthā hatthe āmalakaṃ viya karatale amalamaṇiratanaṃ viya upaṭṭhahanti pākaṭā bhavantīti yojanā. Natthi etassa malanti amalaṃ, amalameva āmalakanti maṇiratanaṃ vuccati.

956-7. A monk who recites this Vinayavinicchayapakaraṇa with the Uttara, reflects on it with his mind, listens when others speak it, inquires about its meaning, causes others to recite it, constantly examines its meaning, approaches the meaning as questioned by way of reasons and examples, thoroughly observes it from all sides with wisdom, determines it, and defines it—for that monk, all meanings connected with the Vinaya, all the distinctions such as offenses and non-offenses, what is allowable and unallowable, all meanings become evident as if an āmalaka fruit in the hand or a flawless gem on the palm; thus is the construction of the meaning. ‘Flawless’ (`amala`) means there is no blemish in it. The āmalaka itself is called a flawless gem.

958. Natthi etesaṃ buddhīti abuddhī, abuddhī ca te janā cāti abuddhijanā, abuddhijanānaṃ sāraṃ avasāraṃ osīdanaṃ dadāti ādadāti karotīti abuddhijanasāradaṃ, buddhivirahitānaṃ agādhaṃ gambhīraṃ. Tehi aladdhapatiṭṭhaṃ amatasāgaraṃ saddattharasāmatassa, nibbānāmatassa vā paṭilābhakāraṇattā sāgarasadisaṃ paramaṃ uttamaṃ imaṃ uttaraṃ sāgaraṃ āsannapaccakkhaṃ uttarapakaraṇasaṅkhātaṃ samuddasāgaraṃ sārado hutvā uttaraṃ uttaranto pariyosāpento naro bhikkhu hi yasmā vinayapārago vinayapiṭakassa pariyantaṃ gato hutvā pārago pāraṃ saṃsārassa pārasaṅkhātaṃ nibbānaṃ gacchanto siyā bhaveyyāti yojanā.

958. ‘Unwise’ (`abuddhī`) means there is no wisdom in them. And those people are ‘unwise people’ (`abuddhijanā`). ‘Abuddhijanasāradaṃ’ means it gives essence to unwise people, removes their decline, and causes their sinking down to cease; it is profound and deep for those devoid of wisdom. Because it is a cause for attaining the deathless ocean, in which they have found no footing, and for attaining the deathless taste of the true meaning, or the deathless Nibbāna, this supreme, ultimate ocean, resembling an ocean, this Uttara ocean, near and visible, the ocean called the Uttarapakaraṇa—because indeed a person, a bhikkhu, having become essential, crossing over and bringing to an end the Uttara, having mastered the Vinaya, having reached the end of the Vinaya Piṭaka, being one who has gone to the far shore, would be one who goes to the far shore of saṃsāra, which is Nibbāna; thus is the construction of the meaning.

959. Atoti tasmādeva kāraṇā avapūratorato pāpapūrato nirāsaṅkatāya orato nivatto pāpabhīruko naro tamaṃ vidhūya pāpabhīrukatāya eva cittapariyuṭṭhānavasena uppajjanakaṃ mohandhakāraṃ tadaṅgapahānavasena vidhametvā. Sabbaṅgaṇakammadaṃ sabbesaṃ rāgādīnaṃ aṅgaṇānaṃ kammaṃ tadaṅgādipahānaṃ dadāti āvahatīti ‘‘sabbaṅgaṇakammada’’nti laddhanāmaṃ sukhassa padaṃ lokiyalokuttarassa sukhassa kāraṇaṃ guṇasaṃhitaṃ sīlādīhi atthabhūtehi guṇehi saṃhitaṃ yuttaṃ guṇappakāsakaṃ hitaṃ amatosadhaṃ viya [Pg.528] sabbadosasabbabyādhirahitatāya ajarāamatādiguṇāvahattā hitaṃ imaṃ uttaraṃ nāma pakaraṇaṃ sakkaccaṃ ādaro hutvā niccaṃ satataṃ sikkhe ‘‘evaṃ paricayantaṃ karomī’’ti cintetvā ekantena yathāvuttapayojanasādhanayoggaṃ katvā ajjhenādivasena sikkheyya eva, na ajjhupekkhako bhaveyyāti yojanā.

959. Therefore, for that very reason, a person who is fearful of evil, has turned away from the fullness of evil, and is free from anxiety, having dispelled the darkness of delusion that arises by way of mental preoccupation precisely due to being fearful of evil, by abandoning it through its constituents, should diligently and respectfully, constantly and continuously, study this treatise called Uttara. This treatise is named ‘Sabbaṅgaṇakammada’ because it brings about the abandoning of the actions of all defilements such as lust, by way of their constituents. It is the footing of happiness, the cause of worldly and supramundane happiness; it is endowed with substantial virtues such as morality and reveals virtues; it is beneficial like the medicine of immortality, beneficial due to being free from all faults and all diseases, and due to bringing qualities like agelessness and deathlessness. One should study it thinking, ‘I will make it familiar thus,’ having made it absolutely suitable for achieving the stated purpose, and should study it precisely by way of recitation and so forth, and should not be indifferent; this is the connection of the meaning.

960. Paṭubhāvakare pātimokkhasaṃvarasīlapūraṇe, sāsanapaccatthikābhibhavane ca paṭubhāvaṃ chekattaṃ vesārajjaṃ karoti attānaṃ dhārentānaṃ lajjipuggalānanti paṭubhāvakare parame tatoyeva uttame piṭake vinayapiṭake paṭutaṃ pāṭavaṃ paññākosallaṃ abhipatthayantena paṭunā yatinā nimmalappavattikena paṭunā vidhinā chekena sārena vidhānena idaṃ sauttaraṃ vinayavinicchayapakaraṇaṃ satataṃ nirantaraṃ pariyāpuṇitabbaṃ uggahaṇadhāraṇaparipucchācintanādivasena sikkhitabbanti yojanā.

960. This is the explanation: The Vinaya Piṭaka makes conscientious persons who uphold themselves proficient, skilled, and confident in the fulfillment of the virtue of Pātimokkha restraint and in overcoming the adversaries of the Dispensation. Therefore, a skilled monk of stainless conduct, desiring proficiency, skill, and wisdom in this supreme and excellent Piṭaka, should constantly and uninterruptedly study this superior Vinaya-vinicchaya treatise by a skillful, clever, and essential method, through learning, retention, questioning, reflection, and so forth.

Iti uttare līnatthapakāsaniyā

Thus, in the Līnatthapakāsanī on the Uttara.

Sabbasaṅkalananayakathāvaṇṇanā niṭṭhitā.

The explanation of the method of summarizing everything is completed.

Nigamanakathāvaṇṇanā

Explanation of the Conclusion

961-3. Mahesino tividhassāpi sāsanassa suciraṭṭhitikāmena aticirakālappavattiṃ icchantena dhīmatā pasatthatarañāṇena suddhacittena lābhasakkāranirapekkhatāya parisuddhajjhāsayena buddhadattena buddhadattābhidhānena ācariyavarena racito.

961-963. Composed by the wise Buddhadatta, known as Buddhadatta, an excellent teacher, endowed with highly praised wisdom, a pure mind, free from expectation of gain and honor, and with a pure intention, wishing for the long duration of the threefold Dispensation of the Great Seer and desiring its very long continuation.

Pajjavasena ganthato, atthato ceva paramuttaro uttaro vinicchayo antarāyaṃ antarena ajjhattikaṃ, bāhiraṃ vā [Pg.529] antarāyaṃ vinā yathā siddhiṃ upāgato pariniṭṭhānaṃ patto, tathā sattānaṃ dhammasaṃyutā kusalūpasaṃhitā saṅkappā manorathā sijjhantu antarāyaṃ vinā nippajjantu, etena uttaravinicchayaracanāmayena mahatā puññodayena catūhi saṅgahavatthūhi janaṃ rañjetīti ‘‘rājā’’ti saṅkhaṃ gato mahīpālo mahiṃ pathavisannissitaṃ janakāyaṃ sammā ñāyena dasa rājadhamme akopento pāletu. Devo pajjunno kāle thāvarajaṅgamānaṃ upayogārahakāle sammā pavassatu avuṭṭhiativuṭṭhikaṃ akatvā sammā pavacchatu.

By means of verses, from the text and its supreme meaning, the Uttara-vinicchaya has attained success and reached completion without internal or external hindrance. Likewise, may the aspirations and wishes of beings, connected with the Dhamma and conducive to the wholesome, succeed and be accomplished without obstruction. By this great arising of merit from the composition of the Uttara-vinicchaya, may the great ruler, who delights people through the four bases of sympathy and is thus called 'king,' rightly govern the populace established on the earth without violating the ten royal virtues. May the god Pajjunna rain rightly at the proper time, at the time suitable for the use of both stationary and moving beings, without causing drought or excessive rain.

964. Selindo sinerupabbatarājā yāva tiṭṭhati yāva loke pavattati, cando sakalajanapadanayanasāyano yāva virocati yāva attano sabhāvaṃ joteti, tāva yasassino gotamassa arahato sammāsambuddhassa saddhammo pariyattipaṭipattipaṭivedhavasena tividho saddhammo tiṭṭhatu pavattatu.

964. As long as Sineru, the king of mountains, stands, as long as it prevails in the world, as long as the moon, the delight of the eyes of all people, shines and illuminates its own nature, so long may the threefold true Dhamma of the glorious Gotama, the Arahant, the Perfectly Self-Enlightened One, by way of learning, practice, and penetration, endure and flourish.

965. Sīhādīnaṃ, dāhādīnañca bāhirajjhattikānaṃ parissayānaṃ khamanaṃ sahanaṃ abhibhavitvā pavattanaṃ khanti. Soraccanti sobhane ratoti surato, suratassa bhāvo soraccaṃ. Sundaraṃ akhaṇḍatādiguṇasamannāgataṃ sīlaṃ assāti susīlo. Susīlassa bhāvo.

965. Patience (khanti) is the endurance, bearing, and overcoming of external and internal dangers such as lions and fires. Gentleness (soracca) is thus: one who delights in what is good is 'surato'; the state of being 'surato' is soracca. A virtuous person (susīlo) is one who possesses beautiful morality endowed with qualities such as unbrokenness. The state of being a virtuous person.

Nigamanakathāvaṇṇanā niṭṭhitā.

The commentary on the concluding account is completed.

Uttaravinicchayaṭīkā niṭṭhitā.

The sub-commentary on the Uttaravinicchaya is completed.

Iti vinayatthasārasandīpanī nāma vinayavinicchayavaṇṇanā,

Thus concludes the Vinayatthasārasandīpanī, a commentary on the Vinaya-vinicchaya,

Līnatthapakāsanī nāma uttaravinicchayavaṇṇanā ca

and the commentary on the Uttaravinicchaya named Līnatthapakāsanī.

Samattā.

Completed.

Pacchā ṭhapitagāthāyo

Later Appended Verses

Therena [Pg.530] thiracittena, sāsanujjotanatthinā;

Puññavā ñāṇavā sīlī, suhajjo muduko tathā.

By the elder, firm of mind, desiring to illuminate the Dispensation; meritorious, wise, virtuous, a good friend, gentle, and also tender.

Yo sīhaḷārimaddesu, candimā sūriyo viya;

Pākaṭo sīvalitthero, mahātejo mahāyaso.

Who, among the Sinhalese and Arimaddana, like the moon and sun, was manifest—the elder Sīvali, of great power and great fame.

Tena nītā sīhaḷā yā, idha pattā sudhīmatā;

Esā saṃvaṇṇanā sīha-ḷakkharena sulikkhitā.

That which was brought by him from Sri Lanka was obtained here by the very wise one. This commentary was well-written in Sinhalese script.

Revato iti nāmena, therena thiracetasā;

Arimaddike rakkhantena, parivattetvāna sādhukaṃ.

By the elder named Revata, of firm mind, who preserved it in Arimaddana, having carefully transcribed it,

Likhāpitā hitatthāya, bhikkhūnaṃ arimaddike;

Esā saṃvaṇṇanā suṭṭhu, sanniṭṭhānamupāgatā;

Tatheva sabbasattānaṃ, sabbattho ca samijjhatūti.

It was caused to be written for the benefit of the monks in Arimaddana. This commentary has thoroughly reached its conclusion. Likewise, may all welfare of all beings be accomplished!