Namo tassa bhagavato arahato sammāsambuddhassa

Vinayapiṭaka

Cūḷavagga-aṭṭhakathā

1. Kammakkhandhakaṃ

Tajjanīyakammakathā

1. In the first chapter of the Cūḷavagga, regarding Kammakkhandhaka, paṇḍukalohitakā means Paṇḍuka and Lohitaka, two individuals among the Chabbaggiyas; those dependent on them are also known as Paṇḍuka and Lohitaka. Balavābalavaṃ paṭimantethā means strongly refute the strong. Alamatthatarā means more capable.

Tajjanīyakammakathā is complete.

Adhammakammadvādasakakathā

4. In Asammukhā kata etc., (it means) done without the presence of the Saṅgha, the Dhamma, the Vinaya, and the individual; done without questioning the accused; done without their admission. Adesanāgāminiyā means a pārājikā offense or a saṅghādisesa offense. Here, in the first three sets of three, the nine terms, when taken individually with "adhammena kataṃ" and "vaggenakataṃ," form nine triplets. Thus, there are twelve triplets in all. These same twelve triplets are stated in the positive aspect, based on the opposing side.

6.Ananulomikehi gihisaṃsaggehī means association with laypeople through inappropriate interactions for renunciants, such as laughing and joking.

Tiṇṇaṃ, bhikkhave, bhikkhūna etc., is stated to show that Tajjanīyakamma is valid with even one factor. Specifically, being a quarrel-maker is a factor for Tajjanīya, being a frequent offender is for Niyassa, and being a family polluter is for Pabbājanīya. However, any of these three factors allow all (three actions) to be done. If so, the statement in the Campeyyakkhandhaka—"He performs Niyassakamma for one deserving Tajjanīyakamma… ordains one fit for ordination; thus, Upāli, it is an unlawful act, an un-Vinaya act, and the Sangha incurs great loss thereby"—would be contradictory. But this is not contradictory. Why? Because of the difference in the meaning of the statements. The meaning of "tajjanīyakammārahassa" implies the determination of the action. The meaning of "tiṇṇaṃ, bhikkhave" etc., implies the existence of a factor. Therefore, when the Sangha convenes and determines, "We will perform this action for this bhikkhu," then he is called deserving of the action. Performing Niyassakamma etc., for one deserving Tajjanīya etc., with this characteristic, is to be understood as both an unlawful act and an un-Vinaya act. However, if one has any of the factors such as being a quarrel-maker, the Sangha, if it wishes, having determined which action to take with which factor among the permitted factors and actions, may perform the action after making that bhikkhu fit for the action. This is the decision here. Thus, the former and the latter are reconciled.

Aṭṭhārasa sammāvattanavatthūni we will describe in the Pārivāsikakkhandhaka.

Adhammakammadvādasakakathā is complete.

Nappaṭippassambhetabbaaṭṭhārasakādikathā

8. Lomaṃ pātentī means they have hairs that have fallen; it means the monks follow along. Netthāraṃ vattantī means they declare the netthāra; that by which one can be released is the netthāra; it means they declare the eighteen kinds of correct behavior. How long do they fulfill the practice? Five or ten days. In this Kammakkhandhaka, the practice is fulfilled by this much.

Nappaṭippassambhetabbaaṭṭhārasakādikathā is complete.

Niyassakammakathā

11. In the Seyyasaka story, apissu bhikkhū pakatā means the monks are always busy. The rest is similar to what was said in the Tajjanīya.

Niyassakammakathā is complete.

Pabbājanīyakammakathā

21. The Assaji and Punabbasu story is described in the section on Saṅghādisesa offenses.

27. In kāyikena davenā etc., here, kāyiko davo means physical play. The same method applies to the other two terms. Kāyiko anācāro means transgression of the training rules prescribed through the body. The same method applies to the other two. Kāyikaṃ upaghātikaṃ means harming by not training in the training rules prescribed through the body; it means destroying or ruining. The same method applies to the other two. Kāyiko micchājīvo means wrong livelihood through the body, such as cooking oil or making ariṭṭha (a kind of medicinal drink) against the prohibition of medical practices. Vācasiko micchājīvo means wrong livelihood through speech, such as praising or recommending the Teaching to laypeople. Kāyikavācasiko means both of these. The rest is the same as explained in the Tajjanīya.

Pabbājanīyakammakathā is complete.

Paṭisāraṇīyakammakathā

33. In the Sudhamma story, anapaloketvā means without asking permission. Etadavocā means after having him explain everything about what was prepared for the elders by the householder, he said this. Ekā ca kho idha natthi yadidaṃ tilasaṃguḷikā means that which is called tilasakkhalikā (sesame sweet), that is not here. It seems that at the beginning of that householder's lineage, there was one pūviyo (sweet maker). The Elder, wanting to scorn him by his birth, spoke thus. Yadeva kiñcī means having abandoned so much of the Buddha's word, the jewel, only a trivial word about a sesame sweet was spoken. This illustrates with the example of a chick: "Just as it did not make a crow's sound or a chicken's sound, so too, you have spoken neither the monks' words nor the laypeople's words."

Paṭisāraṇīyakammakathā is complete.

Adhammakammādidvādasakakathā

37. The triplets beginning with asammukhā kata are of the kind already described.

39. The associated factors are dissimilar to the previous ones. There, just as they do not obtain gain, so too, while striving and exerting, alābhāya parisakkati means striving for no gain. This method applies to non-benefit etc. There, anattho means destruction of benefit. Anāvāso means not dwelling in that place. Gihīnaṃ buddhassa avaṇṇa means speaking disparagingly of the Buddha in the presence of laypeople. Dhammikaṃ paṭissavaṃ na saccāpetī means not doing as truthful; having promised to stay for the rains, he does not go, or does something similar. Pañcannaṃ bhikkhave etc., is stated to show eligibility for action even with one factor. The rest here is straightforward in meaning and is the same as explained in the Tajjanīya.

Adhammakammādidvādasakakathā is complete.

Āpattiyā adassane ukkhepanīyakammakathā

46. In the Channa story, āvāsaparamparañca bhikkhave saṃsathā means announce it in all dwellings.

50. In Bhaṇḍanakārako etc., action should be taken only upon reporting an offense incurred due to quarrels, etc., and not acknowledging it. The triplets are of the kind already described.

51. Here, in the rectification, there are forty-three practices. There, na anuddhaṃsetabbo means should not be accused. Na bhikkhu bhikkhūhī means one bhikkhu should not be separated from other bhikkhus. Na gihiddhajo means white clothes and uncut lotus-colored flowers should not be worn. Na titthiyaddhajo means kusa grass clothes etc., should not be worn. Na āsādetabbo means should not be disparaged. Anto vā bahi vā means inside or outside the monastery. The three terms beginning with "titthiya" are straightforward in meaning. We will describe the rest in the Pārivāsikakkhandhaka. The remainder is the same as explained in the Tajjanīya. Ukkhepanīyakamma for not making amends for an offense is similar to this.

65. The Ariṭṭha story is described in the Khuddakavaṇṇanā. In "Bhaṇḍanakārako" etc., action should be taken only upon not abandoning the view that causes quarrels etc. The rest is the same as explained in the Tajjanīya. In the rectification, there are forty-three practices here as well.

Āpattiyā adassane ukkhepanīyakammakathā is complete.

Kammakkhandhakavaṇṇanā is complete.

2. Pārivāsikakkhandhakaṃ

Pārivāsikavattakathā

75. In the Pārivāsikakkhandhaka, pārivāsikā means those undergoing parivāsa. There are four kinds of parivāsa: appaṭicchannaparivāsa, paṭicchannaparivāsa, suddhantaparivāsa, and samodhānaparivāsa. Among them, the titthiyaparivāsa mentioned in the Mahākhandhaka as, "Bhikkhus, any person who was formerly a follower of another sect and desires ordination in this Dhamma-Vinaya, should be given four months of parivāsa" (mahāva. 86), is called appaṭicchannaparivāsa. What should be said there has already been said. However, this is not intended here. The remaining three are to be given to one who has committed a saṅghādisesa offense and has concealed it. What should be said about them, we will say in the Samuccayakkhandhaka. But these are intended here. Therefore, those undergoing any of these parivāsas should be known as "pārivāsikā."

Pakatattānaṃ bhikkhūnaṃ means excluding a pārivāsika who is newer, to the remaining (monks), even to those deserving of having the root offense drawn back. Abhivādanapaccuṭṭhāna means they approve and accept the greetings etc., offered to them; they do not reject them. There, sāmīcikamma excluding greetings etc., this term is an epithet for other appropriate behavior such as giving fans and water for chewing sticks. Āsanābhihāra means bringing a seat, approaching with a seat, or preparing a seat. The same method applies to preparing a bed. Pādodaka means water for washing the feet. Pādapīṭha means a footstool for placing washed feet. Pādakathalika means a footrest for unwashed feet or for wiping the feet. Āpatti dukkaṭassā means even for those who approve of it for their co-residents, it is only a dukkata offense. Therefore, they should be told: "I am performing Vinaya action; do not do my duties; do not ask me about entering the village." If sons of good families who have gone forth with faith say, "Venerable sir, you perform your Vinaya action," and do the duties and ask about entering the village, there is no offense from the time they are warned. Mithu yathāvuḍḍha means among the pārivāsika monks, each one who is older should approve for the newer one.

Pañca yathāvuḍḍha means in order of seniority even with the established ones. Therefore, it is proper to sit within arm's reach when the Pātimokkha is recited. However, in the Mahāpaccari, it is said, "Having not sat according to the text, one should sit releasing the arm's reach, abandoning the text." When purity is being declared on the Uposatha day, having sat in the new seat of the Sangha, one should declare one's purity for the Uposatha while sitting there. In the Pavāraṇā ceremony, having sat in the new seat of the Sangha, one should invite (criticism) according to one's turn while sitting there. It is also proper to take the Vassikasāṭika (rain-cloth) being distributed by the Sangha, having struck the bell, at one's own bowl stand.

Oṇojana means relinquishment. If a pārivāsika receives two or three invitation meals, etc., and expects a personal meal, he should take them in order and relinquish them, saying, "Venerable sir, take from below, today I have an expected meal, I will take it tomorrow." Thus, he can receive them on subsequent days. It is said in the Kurundi that on the following day, it should be given to him first. But if he neither takes it nor relinquishes it, he does not receive it on the following day; this oṇojana is allowed specifically for the pārivāsika. Why? Because for him, sitting in the new seat of the Sangha, porridge, sweets, etc., may or may not be available in the refectory; therefore, to prevent him from being fatigued by alms-seeking, it is specifically allowed for him to be supported.

Bhatta (meal) means the Sangha's Catussala meal in the monastery, which should be taken and consumed by those who have arrived, according to seniority. This is obtained according to seniority. However, one is not allowed to go forward or remain standing in the Pali (row), therefore, after stepping aside from the row, one should extend their hand when standing within arm's reach, and take it as a hawk swoops down to grab something. It is not allowed to have ārāmikas or novice monks bring it. If they bring it themselves, it is permissible. The same method applies to the king's Mahāpeḷa meal. However, in the Catussala meal, if one intends to set aside a portion, one should say, regarding the portion lifted for one's own sake, "I have a meal today, I will take it tomorrow." The Mahāpaccari states that on the following day, one will receive two portions. Uddesabhatta (designated meal) and other meals should also be taken after stepping aside from the row. However, in places where they seat and serve, the most senior of the novices should sit as the newest member of the Sangha of monks.

76. Now, regarding this proper conduct that has been described, na upasampādetabbaṃ (should not confer higher ordination) means one should not confer higher ordination while acting as an upajjhaya (preceptor); however, it is permissible to confer higher ordination after relinquishing the duties. Even as an ācariya (teacher), the Kammavācā (ordination statement) should not be recited; if no one else is available, it is permissible to recite it after relinquishing the duties. Na nissayo (no guidance) means guidance should not be given to newcomers. Even those who have already received guidance by default should be told: "I am performing Vinaya duties; take guidance from such-and-such a Thera (elder); do not perform duties for me; do not ask me about entering the village." If they continue to do so even after being told, there is no offense for them doing so from the time they were forbidden.

Na sāmaṇero (no novice) means another novice should not be accepted. Novices who have been accepted by giving an upajjha (preceptor) should also be told: "I am performing Vinaya duties; do not perform duties for me; do not ask me about entering the village." If they continue to do so even after being told, there is no offense for them doing so from the time they were forbidden. The Bhikkhunovādakasammuti (agreement as an advisor to nuns) is rejected because it is a position of authority; therefore, the Bhikkhu Sangha (community of monks) should be told: "Bhante (venerable sirs), I am performing Vinaya duties; be aware of the advisor to nuns," or the burden should be placed on a capable bhikkhu. The nuns who have arrived should be told, "Go to the Sangha; the Sangha will recognize who gives you advice," or "I am performing Vinaya duties; go to such-and-such a bhikkhu; he will give you advice."

Sā āpattī (that offense) means that after giving parivāsa (probation) for the emission of semen, the emission of semen should not be committed again. Aññā vā tādisikā (or another similar one) means a grave offense such as physical contact. Tato vā pāpiṭṭhatarā (or even more evil than that) means a pārājikā offense; for among the seven offenses, the dubbhāsita (wrongly spoken) offense is more evil; the dukkaṭa (wrongdoing) offense is even more evil; the dukkaṭa offense is more evil, the pāṭidesanīya (that which ought to be confessed) offense is even more evil, and thus the principle should be applied to the pācittiya, thullaccaya, saṅghādisesa, and pārājikā offenses. Even among their objects, the object of dubbhāsita is more evil, the object of dukkaṭa is even more evil, and the distinction should be understood in the same way as before. However, in a paṇṇattivajja (offense against a rule) training rule, both the object and the offense are evil. In a lokavajja (worldly offense), both are even more evil.

Kamma (act) refers to the formal statement of parivāsa (probation). That act should not be criticized with statements such as "akataṃ dukkaṭa (unskillful and badly done)," or "kiṃ idaṃ kammaṃ nāma kasikammaṃ gorakkhakamma (what kind of act is this, is it farming or cattle-raising)?" Kammikā (those who perform the act) refers to the bhikkhus (monks) who have performed the act; they should not be criticized with statements such as "bālā abyattā (foolish, incompetent)." Na savacanīyaṃ kātabbaṃ (should not be made subject to questioning) means it should not be made subject to questioning for the purpose of creating an obstacle or for the purpose of summoning; for when making it for the purpose of creating an obstacle, one does so by saying, "I make the venerable one subject to questioning in this matter; do not leave this dwelling even a step until that issue is resolved." When making it for the purpose of summoning, one does so by saying, "I make you subject to questioning; come, let us go together into the presence of the Vinaya experts"; neither of these should be done.

Na anuvādo (no blaming) means one should not establish a senior position in the monastery. One should not be a Pātimokkhuddesaka (reciter of the Pātimokkha) or a Dhammajjhesaka (teacher of the Dhamma). Nor should one perform any act of authority by way of any of the thirteen agreements. Na okāso (no permission) means permission should not be requested from one who is known to be at fault, saying, "May the venerable one grant me permission; I wish to speak to him"; one should not rebuke him with regard to an object or an offense; one should not remind him, "This was formerly your fault." Na bhikkhūhi sampayojetabbaṃ (should not be connected with monks) means a quarrel should not be created by connecting them with each other.

Purato (in front) means one should not go in front as the Sangha Thera (elder of the Sangha); one should go alone, relinquishing the twelve-hattha (cubit) vicinity. The same principle applies to sitting down. Āsanapariyanto (end of seat) refers to the seat for the Sangha novice in the refectory, etc.; that should be given to him, and he should sit there. Seyyāpariyanto (end of the bed) means the end of the beds, the worst kind of cot or bench. For in the distribution of dwellings for the rains, he is not allowed to take a bed in the place that is his due. The worst beds, filled with bedbugs and excrement, bound with rattan, etc., which are left over after all the bhikkhus have chosen, should be given to him. Vihārapariyanto (end of the monastery) means just as with the bed, so too with the dwelling for the rains, it is not permissible for him to have it in the place that is his due in the distribution of dwellings for the rains. However, the dilapidated leaf hut, filled with dust-covered ground, termite mounds, and mice, which is left over after all the bhikkhus have chosen, should be given to him. If, by nature, all are root-dwellers and open-air dwellers, and they do not approach a roof, all these are called abandoned dwellings. He may have whichever he wants. On the day of entering the rains, he is allowed to receive requisites by standing on one side while the division is happening. He cannot receive a dwelling; if one wants to receive a dwelling for permanent rains-residence, one must relinquish the duty first.

Tena ca so sāditabbo (and he should be pleased) means he should be pleased with whatever seat, etc., the bhikkhus give him. Puresamaṇena vā pacchāsamaṇena vā (as a front-going or back-going monk) means one should not go as a front-going or back-going monk by arranging it like this: "Bhante (venerable sir), such-and-such a family invited monks, let us go there," after being invited by someone who said at a relative's invitation, "Take so many monks and come." However, it is permissible to speak in this way by circumlocution: "Bhante (venerable sir), people in such-and-such a village desire the arrival of monks; it would be good if you would do them a favor."

Na āraññikaṅga (not the forest-dwelling practice) means one should not undertake the forest-dwelling dhutaṅga (ascetic practice), being eager to announce it to those who have arrived. Even if one has already undertaken it by nature, one should wake up at dawn in the forest with a second bhikkhu, and should not stay alone. Likewise, in the refectory, etc., one should not undertake the alms-food dhutaṅga (ascetic practice), being eager to sit at the end of the seats. However, there is no prohibition for one who is naturally an alms-goer.

Na ca tappaccayā (and not because of that reason) means alms should not be brought out with this intention: "Having had the meal brought out, I will sit in the monastery and count the nights, lest there be a break in the night for me if I do not announce to a bhikkhu who sees me going." Mā maṃ jāniṃsū (lest they know me) means one is not allowed to have novices cook and eat in the monastery with this intention: "Let not even one bhikkhu know me." One must enter the village for alms. However, it is permissible for a sick person or one who is occupied with the duties of a new construction teacher or preceptor to stay in the monastery. Even if hundreds of bhikkhus wander in the village, and it is not possible to announce to them, it is permissible to go to the village boundary and stay in a common area.

Āgantukenā (by the newcomer) means one who has gone to any monastery should announce to the bhikkhus there. If one sees all of them standing in one place, one should announce to them while standing in one place. If they are standing separately under trees, etc., one should go there and announce to them. If one intentionally does not announce, there is a break in the night and a dukkaṭa for violating the duty. However, if while searching, one does not see some of them, there is only a break in the night, not a dukkaṭa for violating the duty.

Āgantukassā (to the newcomer) means even to one or many who have come to one's own dwelling monastery, one should announce in the manner described above. The break in the night and the violation of duty should also be understood in the manner described above. If the newcomers go through the middle of the monastery, whether after resting for a moment or without resting, one should announce to them. If they go without knowing, and this one knows when they have gone, one should go and announce to them. If one is unable to reach them, there is only a break in the night, not a dukkaṭa for violating the duty. Even those who do not enter the inner monastery but go beyond the boundary, and this one knows of their arrival only by hearing the sound of an umbrella, a cough, or a snap of the fingers, one should go and announce to them. Even if one knows after they have gone, one should still pursue and announce to them. If one is unable to reach them, there is only a break in the night, not a dukkaṭa for violating the duty. Even one who comes at night and leaves at night causes a break in the night for them, but because they are unknown, there is no dukkaṭa for violating the duty. If one performs the act of invitation without knowing, it is not done, according to the Kurundi. Therefore, one should do it by taking more nights, this is the Apaṇṇakapaṭipadā (undeviating practice).

If one sees a bhikkhu going on a boat in rivers, etc., standing on the opposite shore, going through the air, standing far away in mountain caves or forests, etc., and one is certain that they are a bhikkhu, one should announce to them by going on a boat, etc., making a loud noise, or quickly pursuing them; if one does not announce, there is both a break in the night and a dukkaṭa for violating the duty. If, even while trying, one is unable to reach them or make them hear, there is only a break in the night, not a dukkaṭa for violating the duty. However, Sanghasenābhaya Thera speaks according to territory: "In the domain, if one does not announce, there is both a break in the night and a dukkaṭa for violating the duty; however, outside the domain, both are absent." Karavīkatissa Thera said, "Certainty that it is a Samaṇa (ascetic) is the measure; even if it is outside the domain, there is no dukkaṭa for violating the duty, but there is still a break in the night."

Uposathe (on the Uposatha day) means that newcomer bhikkhus arrive thinking, "We will reach the Uposatha (observance day)," and even those going by psychic power, knowing that it is the Uposatha, descend and perform the Uposatha; therefore, one should announce on the Uposatha day in order to purify the newcomers. The same principle applies to the Pavāraṇā (invitation ceremony). Gilāno (sick) means unable to go. Dūtenā (by a messenger) means here, it is not permissible to send one who is not fully ordained; one should send a bhikkhu and have them announce.

Abhikkhuko āvāso (a monkless dwelling) means an empty monastery; one should not go there to stay. For the nights spent there are not countable, but it is permissible to go together with one who is by nature doing it. However, in the case of the ten kinds of dangers, even if the nights are not countable, one must go in order to be freed from the danger. Therefore, it was said: "aññatra antarāyā (except in the case of danger)." It is not permissible to perform Vinaya acts with those of different communities. There is no break in the night even if one does not announce to them, it is just like a monkless dwelling. Therefore, it was said: ‘‘yatthassu bhikkhū nānāsaṃvāsakā’’ (where there are monks of different communions). The rest is as stated in the Uposatha Khandhaka.

81.Ekacchanne āvāse (in a dwelling under one roof) etc., āvāso (dwelling) means a dwelling made for the purpose of residing. Anāvāso (non-dwelling) means a shrine room, a Bodhi tree room, a sweeping heap, a wooden platform, a water hall, a toilet, a gatehouse, and so on. The third term includes both of these. In any of these, in any space covered by one roof and defined by the place where the water falls from the roof, an ukkhittaka (one under suspension) is not allowed to reside. "However, a pārivāsika (probationary monk) is not allowed to stay inside the dwelling," according to the Mahāpaccari. However, the Mahāaṭṭhakathā states, "barred by the falling of water without distinction." The Kurundi states, "In so many of these places bound by five-colored roofs, a probationary monk and one under suspension are barred from water falling, together with one who is by nature doing it." Therefore, it is not permissible even without different boundaries under one roof. However, if in this case, even with one who is ordained on that very day being by nature doing it, the ordained first enters and lies down, and a probationary monk of sixty years later enters knowing it and lies down, there is both a break in the night and a dukkaṭa for violating the duty. If he does not know, there is only a break in the night, not a dukkaṭa for violating the duty. However, if after that one lies down first, the one who is naturally doing it later enters and lies down, and the probationary monk knows it, there is both a break in the night and a dukkaṭa for violating the duty. If he does not know, there is only a break in the night, not a dukkaṭa for violating the duty.

Vuṭṭhātabbaṃ nimantetabbo ti: Even if one sees someone ordained on the same day, one should rise for them; and having risen, one should not leave with averted face thinking, "I was made to get up from my comfortable seat by this person," but should invite them saying, "This is the seat for the teacher, please be seated here." However, a junior monk should not go to a pārivāsika elder thinking, "I will put the venerable elder under obligation." Ekāsane ti: On a seat shared by those of equal seniority, whether it be a couch or a stool. Na chamāyaṃ nisinne ti: When one is sitting on the bare ground in one's normal state, another should not sit on the ground, even if it be on a spread of grass, or on a slightly higher sandy area. However, it is permissible to sit beyond the twelve-cubit limit of personal space. Ekacaṅkame ti: While pacing together like friends on the same caṅkama (walking path).

Chamāyaṃ caṅkamanta ti: While pacing on the bare ground; or this may be another reading. Here is the meaning in this context: While pacing on ground where no boundary has been made, one should not pace even on a low caṅkama where a boundary has been made, sand has been scattered, and a support has been set up. What then to say of one built with bricks and enclosed by a railing! But if it is enclosed by a wall, has a gatehouse, or is well-hidden among mountains, forests, or thickets, it is permissible to pace on such a caṅkama. Even if it is not hidden, it is permissible beyond the twelve-cubit limit of personal space.

Vuḍḍhatarenā ti: Here, if the senior pārivāsika lies down first, and the other, knowing this, lies down later, there is a break of the night for him and a dukkaṭa for violating the rule. But for the senior, there is only a break of the night, not a dukkaṭa for violating the rule. If he lies down unknowingly, there is no violation of the rule for either of them, but there is a break of the night. Then, if the junior pārivāsika lies down first, and the senior lies down later, and the junior knows this, his night is broken and there is a dukkaṭa for violating the rule. For the senior, there is only a break of the night, not a violation of the rule. If he does not know, there is no violation of the rule for either of them, but there is a break of the night. If both lie down without regard for seniority, the Kurundi says that there is only a break of the night for the senior, and also a violation of the rule for the other. If two pārivāsikas are of equal seniority, and one lies down first, and the other, knowing this, lies down later, the night is broken and there is a dukkaṭa for violating the rule. For the one who lay down first, there is only a break of the night, not a violation of the rule. If the one who lies down later also does not know, there is no violation of the rule for either of them, but there is a break of the night. If both lie down without regard for seniority, there is only a break of the night for both of them, not a violation of the rule. If two pārivāsikas were to live together, they might know of each other's transgressions and become disrespectful or remorseful, or commit a more serious offense, or become disturbed; therefore, their sharing a bed is prohibited in every way. The rest should be understood in the manner already stated. Here, those deserving of reversion to the mūla status, etc., are considered to be in the pakatatta state.

Pārivāsikacatuttho ce, bhikkhave, parivāsa ti: Here, it is not proper to give parivāsa to another, etc., by making a pārivāsika the fourth. He is not a quorum-filler in these instances only, but he is in other saṅgha transactions. But if the quorum is incomplete, he should be made a quorum-filler after having the rule set aside.

83. Having heard this account of the rules, the vinayadhara (one who upholds the Vinaya) Elder Upāli, while alone, had this thought: "The Blessed One has prescribed many pārivāsika rules; by how many causes is there a break of the night here?" He approached the Blessed One and asked about this matter. The Blessed One explained it to him. Hence it was said: "Atha kho āyasmā Upāli…pe… ratticchedā ti." Here, sahavāso ti: Living together in the manner stated, beginning with "under the same roof," with a bhikkhu in the normal state. Vippavāso ti: Living alone. Anārocanā ti: Not informing those who arrive, etc. With any one of these three causes, there is a break of the night.

84. Na sakkontī ti: Being unable to purify because of the large size of the Saṅgha, being unable to announce to all by going here and there. Parivāsaṃ nikkhipāmi, vattaṃ nikkhipāmī ti: In these two expressions, the parivāsa is relinquished by even one of them; it is certainly relinquished by both. The same method applies to undertaking it. Having undertaken the rule in this way, there is no further need to undertake the rule when one who has lived the parivāsa takes on mānatta; he is one who has already undertaken the rule. Therefore, he should be given six nights of mānatta, and having completed the mānatta, he should be reinstated. Thus, being without offense, established in purity, fulfilling the three trainings, he will make an end to suffering.

The Account of the Rules for a Pārivāsika is Finished.

The Account of the Rules for One Deserving Reversion to the Mūla Status

86. Mūlāyapaṭikassanārahā bhikkhū sādiyanti pakatattāna ti: Except for a mūlāyapaṭikassanāraha (one deserving reversion to the mūla status) who is newer, the remaining ones, even pārivāsikas, etc. For these five—the pārivāsika, the mūlāyapaṭikassanāraha, the one deserving mānatta, the one practicing mānatta, and the one not deserving reinstatement—except for one who is newer than oneself, all the rest are in the normal state. Why? Because mutual salutations, etc., are allowed according to seniority. Hence it was said, "the remaining ones, even pārivāsikas, etc." However, the characteristics of one deserving reversion to the mūla status, etc., will become clear later. The rest here, and in the subsequent rules for those deserving mānatta, etc., should be understood in the same way as stated in the pārivāsika rules.

87. Mūlāyapaṭikassanārahacatuttho ce ti: In these instances also, just as with the pārivāsika, these too are not quorum-fillers in these vinaya transactions, but they are in other saṅgha transactions.

The Account of the Rules for One Deserving Reversion to the Mūla Status is Finished.

The Account of the Rules for One Practicing Mānatta

90. Mānattacārikassa: Among the rules for one practicing mānatta, the special feature is that "it should be announced daily."

92. Among the breaks of the night, ūne gaṇe ti: Here, gaṇo ti: "quorum" means four or more; therefore, even if he lives with three bhikkhus, there is indeed a break of the night. The judgment in relinquishing and undertaking mānatta is similar to what has been stated. The rest is all straightforward.

The Account of the Rules for One Practicing Mānatta is Finished.

The Pārivāsikakkhandhaka Commentary is Finished.

3. Samuccayakkhandhaka

The Account of Semen Emission

97. In the Samuccayakkhandhaka – chārattaṃ mānattaṃ ti: Here, mānatta is of four kinds: un-concealed mānatta, concealed mānatta, pakkha mānatta, and combined mānatta. Among these, appaṭicchannamānattaṃ nāma: Un-concealed mānatta is the mānatta that is given to one deserving mānatta simply because of having committed an offense, without giving parivāsa for an un-concealed offense. Paṭicchannamānattaṃ nāma: Concealed mānatta is that which is given to one who has lived parivāsa for a concealed offense. Pakkhamānattaṃ nāma: Pakkha mānatta is that which is given to nuns for half a month for either a concealed or un-concealed offense. Samodhānamānattaṃ nāma: Combined mānatta is that which is given by combining (offenses) together. Among these, this should be understood as "un-concealed mānatta" because of the statement "six nights of mānatta for an un-concealed offense." If he has committed one offense, it should be given in the manner stated here. If he has committed two or three or more offenses, just as "one offense" is stated, so "two offenses, three offenses" should be stated. But for more than that, even if there are a hundred or a thousand, "several" should be stated. Even if they are of different kinds, they should be combined and given together; we will describe the method of giving them in the parivāsa account.

Having made the formal announcement of the act according to the offenses in this way, at the conclusion of the formal announcement, while still within the boundary of the enclosure, the rule should be undertaken in the manner stated, saying, "I undertake mānatta, I undertake the rule." Having undertaken the rule, it should be announced to the Saṅgha right there. And in announcing it, it should be announced thus:

"Bhante, I committed an intentional offense of semen emission that was un-concealed, so I requested six nights of mānatta from the Saṅgha for that one intentional offense of semen emission that was un-concealed, and the Saṅgha gave me six nights of mānatta for that one intentional offense of semen emission that was un-concealed. I am practicing mānatta. I inform you, bhante, may the Saṅgha remember me as ‘one who is informing.’"

And indeed, it is proper to announce this meaning in any language. Having announced it, if he wishes to relinquish the rule, it should be relinquished in the midst of the Saṅgha in the manner stated. When the bhikkhus have left the enclosure, it is proper to relinquish it in the presence of even one. Having left the enclosure, while regaining mindfulness, it should be relinquished in the presence of one who is going along. If that one has departed, it should be announced and relinquished to another to whom it has not been announced in the enclosure. But in announcing it, at the end, "May the venerable one remember me as ‘one who is informing’" should be said. When announcing it to two, "May the venerable ones remember" should be said; when announcing it to three, "May the venerable ones remember" should be said. From the time of relinquishment, he stands in the pakatatta state.

If the monastery has few bhikkhus, and those of the same category dwell there, the nights should be counted within the monastery without relinquishing the rule. But if it is not possible to purify, having relinquished the rule in the manner stated, at dawn, with four or five bhikkhus, one should sit outside the perimeter of the enclosed monastery, or from a place suitable for a perimeter if it is unenclosed, having passed beyond two leḍḍupāta (distances a clod of earth can be thrown), in a hidden place concealed by bushes or a fence. At the break of dawn itself, the rule should be undertaken and announced in the manner stated. If any bhikkhu comes to that place for some reason, if he sees him or hears his voice, he should be informed. For one who does not inform, there is both a break of the night and a violation of the rule.

But if, having gone beyond the twelve-cubit limit of personal space, he goes without knowing, there is indeed a break of the night, but there is no violation of the rule. And from the time of informing, it is proper for the rest to go if there is a need, except for one bhikkhu who is kept behind. When dawn rises, the rule should be relinquished in the presence of that bhikkhu. If that one also goes on some business even before dawn, the rule should be announced and relinquished to the first one who is seen coming out of the monastery or arriving. And since he has dwelt having announced it to the quorum and having considered the presence of bhikkhus, there is no fault of wandering with an incomplete quorum or of living separately for him. If he does not see anyone, he should go to the monastery and relinquish it in the presence of one of the bhikkhus who went with him, said the Elder Mahāsumata. But the Elder Mahāpaduma said, "It should be announced and relinquished to the first one who is seen; this is a safeguard for one who has relinquished the rule."

Having practiced the six nights of mānatta without interruption in this way, in a bhikkhu saṅgha where there is a quorum of twenty, that bhikkhu should be reinstated. And of those who are reinstating, one who is not deserving of reinstatement should be made first. Since he is standing in the pakatatta state because he has relinquished the rule, and it is not proper to reinstate one in the pakatatta state, he should be made to undertake the rule. When the rule has been undertaken, he is one who is deserving of reinstatement. He too, having undertaken the rule and announced it, should request reinstatement. There is no further need to undertake the rule for one who has not relinquished the rule. Since he becomes deserving of reinstatement merely by the passing of the six nights, he should be reinstated. There, the method of reinstatement is stated in the Pāḷi itself, "Thus, bhikkhus, he should be reinstated," and this is stated in terms of one offense. But if there are two, three, or several offenses, either of the same kind or of different kinds, the formal announcement should be made in terms of those. Thus, un-concealed mānatta should be given. But since concealed mānatta must be given to one who has lived parivāsa for a concealed offense, we will describe it in the parivāsa account itself.

The Parivāsa Account

1. "Therefore, monks, let the Saṅgha grant to the monk Udāyi one-day parivāsa for one intentionally emitted semen offense that was concealed for one day," etc. In the Pāḷi, parivāsa and mānatta are described in many ways. Since, when explaining the rulings as they come up, it would become as extensive as the Pāḷi and difficult to grasp easily, we will condense and present it here.

Here, the intended parivāsa is threefold: paṭicchannaparivāsa (concealment parivāsa), suddhantaparivāsa (pure end parivāsa), and samodhānaparivāsa (combined parivāsa). Among these, paṭicchannaparivāsa should be given according to the offense that was concealed. Someone might have an offense concealed for one day, like the venerable Udāyi; someone might have it concealed for two or more days, as in the case of the venerable Udāyi who came later; someone might have one offense, as in this case; someone might have two, three, or more offenses, as in the case of the one who came later. Therefore, one giving paṭicchannaparivāsa should first ascertain the fact of concealment.

Indeed, an offense is concealed in ten ways. Here is the matrix: one commits an offense and is aware that it is an offense; is in good standing and is aware of being in good standing; has no obstacles and is aware of having no obstacles; is capable and is aware of being capable; intends to conceal and does conceal.

āpatti ca hoti āpattisaññī ca: Whatever one has offended is indeed an offense. And one is aware that it is an offense. Thus, knowing, one conceals, and it is concealed. But if one is unaware that it is an offense, it is not concealed. However, even if one conceals what is not an offense, thinking it is an offense or not an offense, it is still not concealed. Whether it is a light offense or a grave offense, one conceals, thinking a grave offense is a light offense or a light offense is a grave offense, one stands on the side of shamelessness, but the offense is not concealed. Thinking a grave offense is a light offense, one confesses, but it is neither confessed nor concealed. Knowing it is a grave offense and concealing it, it is concealed. Not knowing whether a grave offense is grave or light, one conceals thinking, "I am concealing an offense," and it is indeed concealed.

Pakatatto: Without having undergone any of the three types of ukkhepanīyakamma (suspension), if one is aware of being in good standing and conceals, it is concealed. But if one is aware of being not in good standing, thinking, "The Sangha has performed a kamma against me," and conceals, it is not concealed. Even if it is concealed by someone not in good standing who is aware or unaware of being in good standing, it is still not concealed. This was also said:

"Having committed a grave, remaining offense,
Concealing it due to disrespect;
Not a bhikkhunī, nor touching a fault,
These are questions considered by the wise." (pari. 481);

This question was posed regarding one who has been suspended.

Anantarāyiko: If one has none of the ten antarāyas (impediments), and is aware of having no impediments, and conceals, it is concealed. But if one is by nature timid and conceals, being aware of having impediments due to fear of darkness, non-humans, or fierce animals, it is not concealed. For one dwelling in a mountain monastery, having to cross a ravine or river to report it, and there is fear of fierce beasts or non-humans on the way, or snakes lying on the path, or the river is full, if one conceals, being aware of having an impediment when there is only one present, it is not concealed. However, when one with an impediment conceals, being aware or unaware of having an impediment, it is not concealed.

Pahū: One who is able to go to a monk and report it; if one is aware of being capable and conceals, it is concealed. But if one has a small boil on the mouth, or lockjaw afflicts, or a tooth is breaking, or little alms are obtained, and to that extent one is not able to speak or go; moreover, one is aware of not being able, this is one who, being capable, is aware of being incapable. What is concealed by this is also not concealed. However, whether it is concealed by one who is incapable of speaking or going, being aware or unaware of being capable, it is not concealed.

Chādetukāmo ca hoti chādeti ca: This meaning is straightforward. But if, intending to conceal, one postpones the matter, and having transgressed the quality of shame either before or after the meal, or in the first watch of the night, reports it only at dawn, this is one who intends to conceal but does not conceal.

For one dwelling in a place without a fellow bhikkhu, and, having committed an offense, half a month or a month passes while waiting for the arrival of a fellow bhikkhu or going to where a fellow bhikkhu is, this is one who does not intend to conceal but conceals; this too is not concealed.

But one who, as soon as having committed the offense, quickly departs like someone whose clothes are on fire and goes to a place with fellow bhikkhus and reveals it, this is one who neither intends to conceal nor conceals. But if, seeing a fellow bhikkhu, one does not report it out of shame, thinking, "This is my preceptor or teacher," the offense is concealed. For here, the state of preceptor or teacher is not the measure, but only a fellow bhikkhu who is not an enemy is the measure; therefore, it should be reported in the presence of a fellow bhikkhu who is not an enemy.

But one who is not a fellow and, hearing, intends to reveal it, it should not be reported even in the presence of such a preceptor. There, whether one commits an offense before or after the meal, day or night, it should be reported before dawn breaks. Once dawn has broken, it is concealed, and due to the condition of concealment, one incurs a dukkata. But for one who has committed a Saṅghādisesa offense, it is not proper to reveal it in the presence of the Saṅgha. If one reveals it, the offense is revealed, but one is not freed from the dukkata; therefore, it should be revealed in the presence of a pure one. And while revealing, one should say, "I reveal an offense to you," or "I declare," or "I report," or "Know that I have committed an offense," or in the manner of "I reveal a grave offense," etc. In all these ways, it is not concealed, as stated in the Kurundī. But if one speaks in the manner of "I reveal a light offense," etc., it is concealed. One reports the object, one reports the offense, one reports both; in all three ways, it is reported. Thus, having discerned these ten reasons, one giving paṭicchannaparivāsa should first ascertain the fact of concealment.

Then, having considered the days of concealment and the offenses, if it was concealed for one day - "I, venerable, committed an offense, intentional emission of semen, concealed for one day" - having had him request thus, the kammavācā should be spoken and the parivāsa given in the manner stated here. But if it was concealed for two, three, or more days, the connection should be made according to the number of days - "concealed for two days, concealed for three days, concealed for four days, concealed for five days, concealed for six days, concealed for seven days, concealed for eight days, concealed for nine days, concealed for ten days, concealed for eleven days, concealed for twelve days, concealed for thirteen days, concealed for fourteen days" - thus, connection should be made according to the days up to fourteen days. For concealment of fifteen days, it should be stated as "concealed for half a month" and connection should be made. Then up to the twenty-ninth day, it is "concealed for more than half a month."

Then "concealed for a month, concealed for more than a month, concealed for two months, concealed for more than two months, concealed for three months, concealed for more than three months, concealed for four months, concealed for more than four months, concealed for five months, concealed for more than five months, concealed for six months, concealed for more than six months, concealed for seven months, concealed for more than seven months, concealed for eight months, concealed for more than eight months, concealed for nine months, concealed for more than nine months, concealed for ten months, concealed for more than ten months, concealed for eleven months, concealed for more than eleven months" - thus, the connection should be made. When a year is complete, "concealed for one year." Then, beyond that, "concealed for more than one year... two years... more than two years... three years... more than three years... four years... more than four years... five years... more than five years" - thus, the connection should be made by stating up to "sixty years... more than sixty years" or even more than that.

But if there are two, three, or more offenses, just as "one offense" is stated here, it should be stated as "two offenses, three offenses." Beyond that, whether there are a hundred or a thousand, it is proper to say "many." Even in cases of various objects, "I, venerable, committed many Saṅghādisesa offenses - one emission of semen, one bodily contact, one coarse speech, one urging for self, one acting as go-between, concealed for one day" - thus, connection should be made by way of enumeration, or "I, venerable, committed many Saṅghādisesa offenses of various objects, concealed for one day" - thus, by way of stating the object, or "I, venerable, committed many Saṅghādisesa offenses, concealed for one day" - thus, connection should be made by way of name alone.

There, name is twofold - common to the same kind and common to all. Among these, "Saṅghādisesa" is common to the same kind, "offense" is common to all; therefore, it is proper to state even by way of a name common to all, such as "I committed many offenses, concealed for one day." Indeed, all this vinaya-kamma, beginning with parivāsa, should be done by way of the object, by way of the class, by way of the name, and by way of the offense.

There, "emission of semen" is both the object and the class. "Saṅghādisesa" is both the name and the offense. "Bodily contact" is both the object and the class. "Saṅghādisesa" is both the name and the offense. There, by the statement "emission of semen, bodily contact," etc., or by the statement "of various objects," both the object and the class are taken. By the statement "Saṅghādisesa" or by the statement "offenses," both the name and the offense are taken. Here, in "I committed one offense, intentional emission of semen," both the name and the object and class are indeed taken. And just as it is stated here, "this monk Udāyi," so too, having taken the name of whoever has offended, the kammavācā should be done as "this monk named so-and-so."

At the end of the kammavācā, that monk should, within the māḷaka boundary, undertake the vow in the manner stated, "I undertake parivāsa, I undertake the observance." Having undertaken it, it should be announced to the Saṅgha right there, and while announcing, it should be announced thus:

"I, venerable, committed one offense, intentional emission of semen, concealed for one day, therefore I requested from the Saṅgha one-day parivāsa for one intentionally emitted semen offense that was concealed for one day; the Saṅgha granted me one-day parivāsa for one intentionally emitted semen offense that was concealed for one day; I am undergoing parivāsa - 'I inform, venerable, the Saṅgha should remember me as informing.'"

And it is indeed proper to announce this meaning in whatever language. Having announced, if one wishes to entrust it, it should be entrusted in the midst of the Saṅgha in the manner stated. When the monks have left the māḷaka, it is proper to entrust it in the presence of even one. Having left the māḷaka, if one regains mindfulness, it should be entrusted in the presence of one going along. If that one has also departed, it should be announced and entrusted to another who was not announced to in the māḷaka. And while announcing, one should say at the end, "May the venerable remember me as informing." When announcing to two, one should say, "May the venerables remember," when announcing to three, one should say, "May the venerables remember." From the time of entrusting, one stands in the place of one in good standing.

If the monastery has few monks, and monks of the same group reside there, the vatta should be taken up within the monastery itself without setting it aside. But if it is not possible to purify it, having set aside the vatta in the manner described above, at dawn, together with one monk, having crossed the boundary of the upacāra-sīmā in the manner described in the section on mānatta, having left the main road, and sitting in a secluded place, just before sunrise, having undertaken the vatta in the manner described above, the parivāsa of that monk should be announced. When announcing, if he is newer, "Āvuso" should be said. If he is older, "Bhante" should be said. If any other monk comes to that place for some reason, if he sees him or hears his voice, it should be announced; for one who does not announce, there is both an interruption of the night and a breaking of the vatta. But if, having crossed the twelve-cubit upacāra, he goes without him knowing, there is only an interruption of the night, but there is no breaking of the vatta.

When the sun has risen, the vatta should be set aside. If that monk has departed for some reason, having announced to whomever he sees first, it should be set aside. But if he sees no one, having gone to the monastery, it should be set aside near the monk who went with him, says Mahāsumatthera. But Mahāpadumatthera says, "Having announced to whomever he sees first, it should be set aside; this is the manner of taking care of the nikkhittavatta."

Thus, for as many days as the offense is concealed, having lived in parivāsa for that many or more days for the purpose of dispelling anxiety (kukkucca), having approached the Saṅgha, having undertaken the vatta, mānatta should be requested. For indeed, he is worthy of mānatta only when the vatta has been undertaken, due to having lived in parivāsa with the vatta set aside. But for one whose vatta has not been set aside, there is no need for a renewed undertaking; he is worthy of mānatta merely by the passing of the days of concealment, therefore, mānatta should be given to him. This is called paṭicchannamānatta. When giving it, if there is one offense, it should be given in the manner described in the Pāḷi. But if there are two or three, having considered the offenses and the days in the manner described in the parivāsa, the connection should be made, saying, "Sohaṃ parivutthaparivāso saṅghaṃ dvinnaṃ āpattīnaṃ tissannaṃ āpattīnaṃ ekāhapaṭicchannānaṃ chārattaṃ mānattaṃ yācāmī."

It is also permissible to give mānatta by combining an appaṭicchannāpatti with a paṭicchannāpatti. How? Having lived one day of parivāsa for the paṭicchannāpatti –

"Ahaṃ, bhante, ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ ekāhapaṭicchannaṃ, sohaṃ saṅghaṃ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ yāciṃ, tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ adāsi, sohaṃ parivutthaparivāso. Ahaṃ, bhante, ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ appaṭicchannaṃ. Sohaṃ, bhante, saṅghaṃ tāsaṃ āpattīnaṃ sañcetanikānaṃ sukkavissaṭṭhīnaṃ paṭicchannāya ca appaṭicchannāya ca chārattaṃ mānattaṃ yācāmī."

Then, having performed a kammavāca corresponding to that, mānatta should be given. If two are paṭicchannā and one is appaṭicchannā, "paṭicchannānañca appaṭicchannāya ca" should be said. Then, if one is paṭicchannā and two are appaṭicchannā, "paṭicchannāya ca appaṭicchannānañca" should be said. If two are paṭicchannā and two are appaṭicchannā, "paṭicchannānañca appaṭicchannānañca" should be said. In all cases, having performed a corresponding kammavāca, mānatta should be given. And for one who has lived mānatta, abbhāna should be performed by reciting a kammavāca corresponding to that. Here, however, it is stated in terms of one offense. Thus, that which is given as mānatta at the end of parivāsa for a concealed offense, this is called paṭicchannamānatta. Thus, here it should be understood that both paṭicchannaparivāsa and paṭicchannamānatta are stated with a single connection. Pakkhamānatta and samodhānamānatta will be discussed at the end of the remaining discussion of parivāsa.

"Suddhantaparivāsa" means the parivāsa permitted in this case: "tena kho pana samayena aññataro bhikkhu sambahulā saṅghādisesā āpattiyo āpanno hoti, āpattipariyantaṃ na jānāti, rattipariyantaṃ na jānātī" at the end of living unrighteously during the period of mānatta. That is twofold - cūḷasuddhanto, mahāsuddhanto. And both of these should be given to one who does not know the complete or partial limit of the night, to one who does not remember, and to one who is doubtful about it. But whether he knows the limit of the offenses, that "I have committed so many offenses," or not, this is not a reason.

"Cūḷasuddhanto" is called.

Having taken that, for as long as he knows his purification, having removed that much, the remaining month or two months should be lived in parivāsa. If, having considered "I am impure for about a month," he takes it, and while living in parivāsa, he remembers another month, that month should also be lived in parivāsa. There is no need for giving parivāsa again. Then, having considered "I am impure for two months" he takes it, and while living in parivāsa, he concludes "I am impure for only one month," only one month should be lived in parivāsa. There is no need for giving parivāsa again. For this suddhantaparivāsa goes up and down, this is its characteristic. In another arising of offenses, this is the characteristic - for one who performs a vinayakamma saying that an appaṭicchannaṃ āpatti is paṭicchannaṃ, the offense arises. For one who performs a vinayakamma saying that a paṭicchannaṃ is appaṭicchannaṃ, it does not arise. For one who does an acirapaṭicchannaṃ as cirapaṭicchannaṃ, it arises. For one who does a cirapaṭicchannaṃ as acirapaṭicchannaṃ, it does not arise. For one who, having committed one offense, does it as many, it arises, because without one, many do not exist. But for one who, having committed many offenses, does it as one offense, it does not arise.

"Mahāsuddhanto" is called. Having taken that, having counted the nights from the day it is taken until the day of upasampadā, that much should be lived in parivāsa. This does not go up, but it goes down. Therefore, if while living in parivāsa, he concludes about the limit of the night, "A month or a year has passed for me," a month or a year should be lived in parivāsa. Here, the characteristic of requesting and giving parivāsa should be understood in the manner that comes later in the Pāḷi. At the end of the kammavāca, the undertaking of vatta, mānatta, and abbhāna are in the manner already stated. This is suddhantaparivāsa.

"Samodhānaparivāsa" is of three kinds – odhānasamodhāno, agghasamodhāno, missakasamodhānoti. Therein, "odhānasamodhāno" means – for one who, having committed an antarāpatti and concealing it, having wiped out and smeared over the days lived in parivāsa, and having combined the offense committed later with the root-day limit of the former offense, the parivāsa to be given is called. That comes later in detail in the Pāḷi itself, starting from "tena hi bhikkhave saṅgho udāyiṃ bhikkhuṃ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhapaṭicchannāya mūlāya paṭikassitvā purimāya āpattiyā samodhānaparivāsaṃ detū."

Herein, this is the decision – for one who, having taken parivāsa for a concealed offense, while living in parivāsa, or being worthy of mānatta, or living mānatta, or being worthy of abbhāna, commits another offense and conceals the nights equal to or less than the former offense, by reverting to the root, those days lived in parivāsa and the days of living mānatta should all be wiped out, making them non-days, and having combined the offense committed later with the root offense, parivāsa should be given. Therefore, if the root offense is concealed for a fortnight, and the intervening offense is concealed for less than a fortnight, parivāsa should be lived again for a fortnight. Even if the intervening offense is concealed for a fortnight, parivāsa should be lived for a fortnight. By this method, the decision should be known as long as the root offense is concealed for sixty years. For even having lived in parivāsa for sixty years and being worthy of mānatta, having concealed an intervening offense for one day, he is again worthy of parivāsa for sixty years.

If, however, the intervening offense is concealed for more than the root offense, when it is said there "what should be done?", Mahāsumatthera says – "this person is atekiccho, atekiccho means having it revealed and discharged." But Mahāpadumatthera says – "why is he atekiccho? Is this not called samuccayakkhandhako, similar to the period of the Buddhas? Whether the offense is concealed or unconcealed, whether it is equally, less, or more concealed, the ability of the vinayadhara to connect the kammavāca is the measure here. Therefore, that which is concealed for more, having made that the root offense, the other should be combined there and parivāsa should be given." This is called "odhānasamodhāno."

"Agghasamodhāno" means – among many offenses, the parivāsa for the remaining less-concealed offenses is given by combining with the value of those offenses which are one, two, three, or many that are concealed for the longest time, according to the limit of those nights. This is called agghasamodhāno. That too comes in the Pāḷi itself in the manner beginning with "tena kho pana samayena aññataro bhikkhu sambahulā saṅghādisesā āpattiyo āpanno hoti, ekā āpatti ekāhapaṭicchannā ekā āpatti dvīhapaṭicchannā" etc.

But what should be done by one who has a hundred offenses concealed for ten days, and another hundred offenses concealed for ten days, thus having done it ten times, a thousand offenses are concealed for a hundred days? Having combined everything, he should live in parivāsa for ten days. Thus, even a hundred days are lived in parivāsa with just one ten-day period. And this was said –

"Dasasataṃ rattisataṃ, āpattiyo chādayitvāna;
Dasa rattiyo vasitvāna, mucceyya pārivāsiko" (pāri. 477);

This is called agghasamodhāno.

"Missakasamodhāno" means – that which is given by combining offenses of various grounds into one. Herein, this is the method –

"Ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ ekaṃ sukkavissaṭṭhiṃ, ekaṃ kāyasaṃsaggaṃ, ekaṃ duṭṭhullavācaṃ, ekaṃ attakāmaṃ, ekaṃ sañcarittaṃ, ekaṃ kuṭikāraṃ, ekaṃ vihārakāraṃ, ekaṃ duṭṭhadosaṃ, ekaṃ aññabhāgiyaṃ, ekaṃ saṅghabhedaṃ, ekaṃ bhedānuvattakaṃ, ekaṃ dubbacaṃ, ekaṃ kuladūsakaṃ, sohaṃ, bhante, saṅghaṃ tāsaṃ āpattīnaṃ samodhānaparivāsaṃ yācāmī" –

Having made him request three times, parivāsa should be given with a kammavāca corresponding to that.

And here, "saṅghādisesā āpattiyo āpajjiṃ nānāvatthukāyopi" or "saṅghādisesā āpattiyo āpajjintipi," thus, in the manner previously stated, it is indeed permissible to perform the kammavāca by connecting according to the basis, according to the lineage, according to the name, and according to the offense, whichever he desires. This is missakasamodhāno. At the end of all parivāsakammavācā, however, the discussion of nikkhittānikkhittavatta etc. should be understood in the previous manner.

The discussion of parivāsa is finished.

"Pakkhamānatta" means the mānatta to be given to a bhikkhunī. That, however, should be given for half a month for both a concealed and unconcealed offense. For it was said that "garudhammaṃ ajjhāpannāya bhikkhuniyā ubhatosaṅghe pakkhamānattaṃ caritabba" (cūḷava. 403). That, however, should be given by the bhikkhunīs after purifying their sīmā, or in the vihārasīmā, or by assembling a catuvaggagaṇa with the final boundary when they are unable to purify the vihārasīma. If there is one offense, it is based on one; if there are two or three or many, whether of one basis or of various bases, the connection should be made by taking whichever of those bases, lineages, names, and offenses one desires.

Here, regarding the case of expiation for a single offense, if a bhikkhuni has shown only her face, that bhikkhuni should approach the bhikkhuni Sangha, arrange her upper robe over one shoulder, bow at the feet of the senior bhikkhunis, sit in a squatting position, raise her joined palms, and say thus: "Venerable ones, I have committed an offense involving going to another village. Venerable ones, I request pakkhamānatta penance from the Sangha for that single offense involving going to another village."

After having her request in this way three times, a competent and capable bhikkhuni should inform the Sangha:

"Venerable ones, may the Sangha hear me. This bhikkhuni named so-and-so has committed an offense involving going to another village. She requests pakkhamānatta penance from the Sangha for that single offense involving going to another village. If it seems fitting to the Sangha, may the Sangha grant pakkhamānatta penance to this bhikkhuni named so-and-so for that single offense involving going to another village. This is the motion (ñatti)."

"Venerable ones, may the Sangha hear me…pe… For the second time… For the third time, I say this matter. Venerable ones, may the Sangha hear me…pe… grants… Pakkhamānatta penance for a single offense involving going to another village has been granted by the Sangha to this bhikkhuni named so-and-so. It is pleasing to the Sangha; therefore, it is silent. Thus, I hold it."

At the conclusion of the Kammavācā, after undertaking the duties (vatta) and informing the Sangha in the manner stated in the section on mānattakathā for bhikkhus, if she wishes to dwell with the duties relinquished, it should be relinquished in the same manner as stated either in the midst of the Sangha there, or in the presence of one or two bhikkhunis who have gone away. However, it should be relinquished after informing another visiting bhikkhuni. From the time of relinquishment onwards, she stands in the state of pakatatta (normal status). But after undertaking the duties again and causing the dawn to rise, she is not allowed to dwell in the presence of bhikkhunis only. For it is said, "Pakkhamānatta penance should be undertaken in both Sanghas." Therefore, going to the monastery with her teachers (ācariya) and preceptors (upajjhāyā), one senior elder (mahāthera) or a bhikkhu who is a Dhamma speaker, who stands on the side of support (saṅgāhakapakkhe), should be addressed: "A Vinaya procedure needs to be done for a bhikkhuni; therefore, venerable ones, send four bhikkhus." Support should not be refused; one should say, "I will send them." Taking the bhikkhuni who is observing mānattā with four bhikkhunis who are in pakatatta status, before dawn itself, having gone beyond the boundary of the village by two clod-throws, stepping off the road, they should sit in a place covered with bushes and so on. The boundary of the monastery should also be exceeded by two clod-throws, and four bhikkhus in pakatatta status should also go there. Having gone, they should not sit in the same place with the bhikkhunis, but having stepped back, they should sit in a place not far away. However, in the Kurundimahāpaccarī, it is said, "Bhikkhunis should take one or two competent laywomen (upāsikā) and bhikkhus should take one or two laymen (upāsaka) for self-protection and go." And in the Kurundi itself, it is said, "It is proper to release the boundary of the bhikkhuni residence and the monastery," but it is not said about the village.

When the bhikkhus and bhikkhunis are sitting in this way, that bhikkhuni, after undertaking the duties, saying, "I undertake mānatta, I undertake the duties," should inform the bhikkhuni Sangha thus:

"Venerable ones, I committed an offense involving going to another village. I requested pakkhamānatta penance from the Sangha for that single offense involving going to another village. The Sangha granted me pakkhamānatta penance for that single offense involving going to another village. I am observing pakkhamānatta. May the Sangha hold me as ‘I inform, venerable ones, she informs.’"

Then, going to the presence of the bhikkhu Sangha, she should inform them thus: "Venerable ones, I committed an offense…pe… May the Sangha hold me as ‘I inform, venerable ones, she informs.’" Here also, it is proper to inform in whatever language.

Having informed, she should sit in the presence of the bhikkhuni Sangha itself. From the time of informing, it is proper for the bhikkhus to leave. If there is apprehension, the bhikkhunis should remain in the same place, one should stay. If another bhikkhu or bhikkhuni comes to that place, it should be informed when seeing them. If she does not inform, there is a break of night (ratticchedo) and a dukkata offense for breaking the duties (vattabheda). If, without knowing, she goes beyond the boundary, there is only a break of night, not a dukkata offense for breaking the duties. If the bhikkhunis want to go early to perform duties for the preceptor and so on, they should go, having left one bhikkhuni to protect against separation from the night, group abandonment, being outside the boundary, and offenses involving going to another village. When the dawn rises, the duties should be relinquished in her presence. In this way, mānatta should be observed for fifteen unbroken nights.

However, for one who has not relinquished the duties, one should conduct oneself well in the manner stated in the Pārivāsikakkhandhaka. But this is the difference: in "It should be informed to a visitor," as many bhikkhus or bhikkhunis as come to that village before or after the meal should all be informed. If she does not inform, there is a break of night and a dukkata offense for breaking the duties. Even if some bhikkhu goes beyond that village boundary at night, there is indeed a break of night, but due to not knowing, she is freed from breaking the duties. However, in the Kurundi and so on, it is said that the bhikkhus who have not relinquished the duties should speak in the manner stated. That seems more fitting because the duties of the probationary period (pārivāsikavatta) and so on are limited by the boundary of the upacāra. It should be informed on the Uposatha day, it should be informed on the Pavāraṇā day, and it should be informed daily to four bhikkhus and bhikkhunis. If alms-gathering is accomplished for the bhikkhus in that village, one should go there itself. If it is not accomplished, having gone elsewhere and wandered, one should come there and show oneself and leave. A meeting place should be made outside the village: "You will see us in such-and-such place." Having gone to the meeting place, it should be informed. Not seeing them in the meeting place, having gone to the monastery, it should be informed. In the monastery, it should be informed to all the bhikkhus. If it is not possible to inform all, standing outside the upacāra boundary, the bhikkhunis should be sent. It should be informed to the four bhikkhus brought by them. If the monastery is far away and there is apprehension, one should go, taking laymen and laywomen. But if she dwells alone, she incurs separation from the night; therefore, one bhikkhuni in pakatatta status should be appointed and given to her for dwelling under one roof.

Having observed mānatta in this way without a break, in a group of twenty bhikkhunis, abbhāna should be done in the manner stated. If, while observing mānatta, she commits an intervening offense (antarāpatti), having drawn back to the root offense (mūlāya paṭikassitvā), mānatta should be given for that offense, it is said in the Kurundi. This is called "pakkhamānatta."

"Samodhānamānatta" (cumulative mānatta), however, is of three kinds: odhānasamodhāna, agghasamodhāna, and missakasamodhāna. Therein, that mānatta which was permitted later for the Elder Udāyi, who, while observing parivāsa for an offense concealed for five days, having committed an intervening offense in the place fit for parivāsa and mānatta, having drawn back to the root offense, saying, "Then, bhikkhus, may the Sangha grant six nights of mānatta to the bhikkhu Udāyi for three offenses," this is called "odhānasamodhāna." For this is given by accumulating the days lived in parivāsa and combining them with the former offenses due to repeatedly drawing back to the root offense; therefore, it is called odhānasamodhāna. However, in the Kurundi, it is said, "The mānatta that should be given to one who has lived samodhānaparivāsa is samodhānamānatta." That too is consistent with that meaning.

Agghasamodhāna and missakasamodhāna are called the mānatta that should be given at the end of agghasamodhānaparivāsa and missakasamodhānaparivāsa, and that should be given by connecting it according to the kammavācā of the parivāsa. In so far as what was said, "Then, bhikkhus, may the Sangha grant one-day parivāsa to the bhikkhu Udāyi for one intentionally emitted semen offense concealed for one day," in this way, since parivāsa and mānatta are stated in the Pāḷi in many ways, if the decision is spoken at each place as it comes, it becomes excessively detailed like the Pāḷi, and it is not possible to easily grasp it; therefore, having summarized it, we will show it here itself," that is accomplished in meaning.

The Account of Concealed Parivāsa (Paṭicchannaparivāsakathā)

102. Now, that Pāḷi which was stated based on one concealed offense is clear in meaning.

108. After that, having stated the Pāḷi based on offenses concealed for two, three, four, and five days, from parivāsa for an offense concealed for five days onwards, an intervening offense (antarāpatti) is shown. Since one who has committed that offense is indeed worthy of being drawn back to the root offense (mūlāyapaṭikassanāraho), therefore, drawing back to the root offense is permitted for him there. But if he commits an offense having relinquished the duties, he is not worthy of being drawn back to the root offense. Why? Because he has not committed an offense while observing parivāsa, but has committed an offense while standing in the state of pakatatta. Therefore, mānatta should be observed separately for that offense. If it is concealed, parivāsa should also be lived. And in that drawing back to the root offense, even when it is done, the days lived in parivāsa are spoiled (makkhitā). Thus, having shown an intervening offense in parivāsa, again, having shown an intervening offense to one worthy of mānatta, drawing back to the root offense is stated; even when that is done, the days lived in parivāsa are indeed spoiled. After that, cumulative mānatta (samodhānamānatta) is shown for those three offenses for one who has lived parivāsa. Then, having shown an intervening offense to one observing mānatta, drawing back to the root offense is stated. But when that drawing back is done, the days observed in mānatta and the days lived in parivāsa are indeed spoiled. After that, having shown an intervening offense to one worthy of abbhāna, drawing back to the root offense is stated. Even when that is done, all those are spoiled. After that, having combined all the intervening offenses, the procedure for abbhāna is shown. Thus, in the case of concealment, five kammavācās are shown based on one-day concealment and so on, and four based on intervening offenses, totaling nine.

The Account of Concealed Parivāsa is finished.

The Account of Cumulative Parivāsa (Samodhānaparivāsakathā)

125. After that, cumulative parivāsa (samodhānaparivāsa) and cumulative mānatta (samodhānamānatta) are shown based on an offense concealed for a fortnight, from within parivāsa onwards, and on an intervening offense concealed for five days. And here, when an offense is committed while observing mānatta or during the time for mānatta, when drawing back to the root offense is done, the days observed in mānatta and the days lived in parivāsa are all spoiled. Why? Because the intervening offense is concealed. Therefore, it is said, "Having drawn back to the root offense, having given cumulative parivāsa for the former offense, may he be given six nights of mānatta." After that, having combined all the intervening offenses, the procedure for abbhāna is shown, and the subject of seminal emission is concluded.

The Account of Cumulative Parivāsa is finished.

And the Seminal Emission Account is finished.

The Account of Agghasamodhānaparivāsa

134. After that, having shown two ways—one based on a single offense and one increasing the offenses—agghasamodhānaparivāsa is shown.

Then, having shown the case of an intentionally unconcealed offense, in order to show what should be done when shame (lajji) or knowledge, remembrance, or certainty arises later regarding an unconcealed offense due to intentionality, unknowing, non-remembrance, or doubt, the Pāḷi is established in the manner beginning with "Here, bhikkhus." Then, in order to show the unconcealed state of those concealed due to unknowing, non-remembrance, or doubt, the Pāḷi is established in the same way.

The Account of Agghasamodhānaparivāsa is finished.

The Account of Two-Month Parivāsa

138. After that, having shown the case of requesting one month of parivāsa for two offenses concealed for two months, in order to show what should be done when shame and so on arise later in the other month regarding what was unconcealed due to unintentionality, unknowing, non-remembrance, or doubt, and in order to show the state of having committed an offense concealed due to unknowing, non-remembrance, or doubt, the Pāḷi is established in the same way as before.

The discourse on two-month parivāsa is concluded.

Discourse on Suddhanta Parivāsa, etc.

Then, suddhantaparivāsa (blameless penance) is shown in the manner beginning with "he does not know the limit of the offense, he does not know the limit of the night," etc.

After that, the Pāḷi is established to show the practice regarding a probationer (pārivāsika), beginning, deviating, and being re-ordained, etc.

Here, in "He commits numerous offenses in between, offenses that are definite and uncovered," etc., the meaning is that they are definite according to the classification of offenses, and also uncovered.

"In the last group of offenses": that group of offenses is one and the same, but it is called "in the last group of offenses" because it was covered later. "In the first": the same method applies here as well.

"Defined and mixed": this is just a synonym for similar and dissimilar.

The discourse on suddhanta parivāsa, etc., is concluded.

Discourse on Dvebhikkhuvāra Ekādasaka, etc.

Then, to show the practice towards the one who conceals, "two bhikkhus" etc., is stated. Here, "mixed" means mixed with thullaccaya, etc. "Pure" means only a light group of offenses, without saṅghādisesa.

Then, to show the state of impure and pure, "Here, bhikkhus, a bhikkhu has numerous saṅghādisesas" etc., is stated. Here, there is nothing that is not clear either in terms of expression or intention, therefore all of that, and what has not been said before, should be understood according to the Pāḷi itself.

The discourse on dvebhikkhuvāra ekādasaka, etc., is concluded.

The commentary on the Samuccayakkhandhaka is concluded.

4. Samathakkhandhaka

Discourse on Sammukhāvinaya

In the Samathakkhandhaka – having set aside the six topic headings beginning with "a person who is an advocate of non-Dhamma," the expansion is stated in the manner beginning with "a person who is an advocate of non-Dhamma convinces a person who is an advocate of Dhamma," etc. Here, "convinces" means making him know by saying things that appear to be reasons, delighting him. "Causes to ponder" means he makes him think and consider that matter in such a way that he ponders over it. "Looks, keeps looking" means he makes him look at that matter and repeatedly look at it in such a way. "Shows, keeps showing" these are synonyms for those same things. "Is appeased by non-Dhamma" since he shows delusion by deceiving him with non-Dhamma in the manner of "this is the Dhamma," etc., therefore it is called being appeased by non-Dhamma.

"Is appeased by Dhamma" since the advocate of Dhamma shows without deceiving him with the Dhamma in the manner of "this is the Dhamma," therefore it is called being appeased by Dhamma.

The discourse on sammukhāvinaya is concluded.

Discourse on Sativinaya

"These five, bhikkhus, are the lawful givings of sativinaya": here, giving to one who is pure and without offense is one, giving to one who has confessed is one, giving to one who has requested is one, giving by the Saṅgha is one, giving lawfully by the unanimous Saṅgha is one; thus there are five. However, these are not obtained by individual aspects, therefore this is just a mere statement. However, the giving of sativinaya, which is endowed with five aspects, is lawful; this is the meaning here. And here, "confessing" means accusing. The rest is clear in meaning. However, this sativinaya should be given only to one who is a khīṇāsava, not to another, even an anāgāmi. And that too, only to one who is being accused by another, not to one who is not being accused. And when it has been given, the accuser's speech does not stand. Even the accuser incurs being degraded, thinking, "This khīṇāsava has received sativinaya, who will heed your words?"

The discourse on sativinaya is concluded.

Discourse on Amūḷhavinaya

"Spoken and transgressed" means spoken by speech and transgressed by body; the meaning is having transgressed and done. "The venerable one remembers having committed such an offense": here, may the venerable one remember having committed such an offense; the venerable one, such an offense, this is the meaning. Or, "having committed" is also a reading, its meaning is – having first committed and then may the venerable one remember that offense.

The discourse on amūḷhavinaya is concluded.

Discourse on Yebhuyyasikā

"Let it be settled by yebhuyyasikā": here, that action in which the advocates of Dhamma are more numerous, that is called yebhuyyasikā.

In taking non-Dhamma ballots, "oramattaka" means a small, insignificant amount, just a little quarrel. "Na ca gatigata" means not gone to two or three residences, or undecided there two or three times. "Na ca saritasārita" means not remembered by those bhikkhus themselves or caused to be remembered by others two or three times. "Knows" means while taking the ballot, he knows, "the advocates of non-Dhamma are more numerous." "Appeva nāmā" means with this method, while taking the ballot, "may it be that the advocates of non-Dhamma are more numerous," this is his intention. The same method applies to the other two as well.

"They take with non-Dhamma" means the advocates of non-Dhamma take two ballots each, thinking, "thus we will be many." "They take in groups" means two advocates of Dhamma take one Dhamma ballot, thinking, "thus the advocates of Dhamma will not be many." "Na ca yathādiṭṭhiyā gaṇhantī" means being advocates of Dhamma, they take a non-Dhamma ballot, thinking, "we will side with the powerful faction." In taking Dhamma ballots, this same meaning should be understood by changing it around. Thus, having taken the ballots, if the advocates of Dhamma are more numerous, then that dispute should be settled as they say. Thus, it is settled by yebhuyyasikā. This is the summary here. The detailed explanation, however, will come later.

The discourse on yebhuyyasikā is concluded.

Discourse on Tassapāpiyasikā

"Impure" means endowed with impure bodily and verbal actions. "Shameless" means endowed with the characteristic of shamelessness, such as intentionally committing offenses. "Liable to rebuke" means liable to censure. Thus, based on these three factors, there are three procedures, and these two: procedure by the Saṅgha, procedure lawfully by the unanimous Saṅgha; thus, there are five procedures for the tassapāpiyasikā kamma. The rest here is the same as the method stated in the tajjanīya, etc. And this is the meaning of the word here – because it is to be done to one who is evil due to the increase of evil, it is called "tassapāpiyasikākamma."

The discourse on tassapāpiyasikā is concluded.

Discourse on Tiṇavatthāraka, etc.

"For roughness, for harshness" means for the state of being rough and for the state of being harsh. "For division" means for division of the Saṅgha. "All together" means without bringing the consent of anyone, even a sick person should be brought there and gathered together. "Should be settled with tiṇavatthāraka": here, this kamma is called "tiṇavatthāraka" because it is similar to tiṇavatthāraka. Just as when feces or urine are rubbed, it is disturbing due to the bad smell, but when it is covered with grass and well concealed, that smell does not disturb; in the same way, when a dispute is settled going to the root and its secondary roots, it leads to roughness, harshness, and division, but when it is settled with this kamma, it is well-settled like feces covered with grass, therefore this kamma is called "tiṇavatthāraka" because it is similar to tiṇavatthāraka.

"Grave offenses" means pārājika and saṅghādisesa. "Connected with laypersons" means an offense committed in the inferior acts of disparaging, reviling, and making unlawful promises to laypersons.

"And thus, bhikkhus, those bhikkhus are acquitted of those offenses" means thus, when the tiṇavatthāraka kamma is done by the formula, at the end of the kamma formula, all those who are gathered there, even those who are asleep, in samāpatti, or otherwise engaged, all those bhikkhus, from the boundary of ordination onwards, having committed offenses except for grave offenses and those connected with laypersons, are acquitted of all those offenses. But those who do an act of disregard towards each other, saying "this is not pleasing to me," or those who have committed an offense with them but have not come there, or having come and given their consent, are sitting in the enclosure, etc., they are not acquitted of the offenses. Therefore it was said – "except for an act of disregard, except for those who are not there."

The discourse on tiṇavatthāraka, etc., is concluded.

Discourse on Adhikaraṇa

"Without entering the bhikkhunīs" means having entered among the bhikkhunīs. The meaning of the words vivādādhikaraṇa, etc., has already been stated in the description of faults and defects. "Vipaccatāya vohāro" means speech for the suffering of the mind; it means harsh speech. "Yo tattha anuvādo" means that which is reproach among those who reproach. "Anuvadanā" this is an indication of the manner; it means upavadanā. "Anullapanā anubhaṇanā" both are just synonyms for anuvadanā. "Anusampavaṅkatā" means repeatedly being involved in that same thing with body, mind, and speech; it means the state of reproaching. "Abbhussahanatā" means reproaching with effort, thinking, "why should I not reproach in this way, I will reproach indeed." "Anubalappadāna" means giving strength by the later words, showing the reason for the former words.

"Kiccayatā karaṇīyatā": here, kicca itself is kiccaya, the state of kiccaya is kiccayatā, the state of karaṇīya is karaṇīyatā; both of these are designations for Saṅgha kamma itself. "Apalokanakamma," etc., are divisions of that same thing. Here, "apalokanakamma" means having purified the Saṅgha within the boundary, having brought the consent of those who are worthy of consent, and with the agreement of the unanimous Saṅgha, the kamma that should be done after announcing three times. "Ñattikamma" means the kamma that should be done with one ñatti with the agreement of the unanimous Saṅgha in the manner stated. "Ñattidutiyakamma" means the kamma that should be done with one ñatti and one announcement with the agreement of the unanimous Saṅgha in the manner stated; thus, kamma to be done with a ñatti and a second announcement. "Ñatticatutthakamma" means the kamma that should be done with one ñatti and three announcements with the agreement of the unanimous Saṅgha in the manner stated; thus, kamma to be done with a ñatti and the fourth, three announcements.

Here, apalokanakamma should be done only after announcing, it should not be done as ñattikamma, etc. Ñattikamma should be done only after establishing one ñatti, it should not be done as apalokanakamma, etc. However, ñattidutiyakamma, there is that which should be done after announcing, and there is that which should not be done. Here, the agreement for a boundary, the removal of a boundary, the giving of kaṭhina, the taking up of kaṭhina, the assigning of dwelling place, the assigning of a monastery site, these six kammas are weighty, they are not fit to be done after announcing. They should be done only after announcing the ñattidutiyakamma formula. The remaining thirteen agreements, such as the agreement for senāsana-gāhāka, giving of matakacīvara, etc., such light kammas are fit to be done even after announcing. However, they should definitely not be done as ñattikamma or ñatticatutthakamma. Ñatticatutthakamma should be done only after announcing the ñatti and the three kamma formulas, it should not be done as apalokanakamma, etc.; this is the summary here.

In detail, however, these four kammas, the decision regarding these has already come in the Kamma Vagga at the end of the Parivāra in the manner beginning with "in how many ways do they fail?" However, that which is not clear there, we will explain in the Kamma Vagga itself. For when that is so, there will be no explanation out of place, and because each kamma is known from the beginning, it will be easily understood.

"What is the root of vivādādhikaraṇa?" etc., should be understood according to the Pāḷi itself.

In "Vivādādhikaraṇaṃ siyā kusala" etc., the meaning should be understood in the manner that the mind-moment with which they dispute is vivāda, and because it is to be made an adhikaraṇa by the samathas, it is called adhikaraṇa, etc.

222.Āpattādhikaraṇaṃ siyā akusalaṃ siyā abyākataṃ, natthi āpattādhikaraṇaṃ kusalanti, the meaning here should be understood as spoken with reference to a specific context. For in any case of offense-related issues (āpattādhikaraṇa) such as digging the earth, if a wholesome (kusala) mind is a contributing factor, it cannot be said that "there is no offense-related issue that is wholesome (kusala)." Therefore, this is not stated with reference to the mind that is predominantly a contributing factor. However, this is stated with reference to this: Whatever offense-related issue is a transgression against the world (lokavajja), that is entirely unwholesome (akusala); there, there is no alternative of "it might be unwholesome (akusala)." But that which is a transgression against the rule (paṇṇattivajja), since it is unwholesome (akusala) only for one who intentionally transgresses, thinking "I will transgress this offense," but for one who unknowingly commits an offense unintentionally, such as through sharing a bed, it is indeterminate (abyākata). Therefore, with reference to this state of alternatives based on intentionality and unintentionality, this is stated: "An offense-related issue (āpattādhikaraṇaṃ) might be unwholesome (akusala), might be indeterminate (abyākata), there is no offense-related issue (āpattādhikaraṇaṃ) that is wholesome (kusala)."

But if someone were to say, "That which one incurs with a wholesome mind (kusalacitto), this is called an offense-related issue (āpattādhikaraṇaṃ) that is wholesome (kusala)," then even for unintentional occurrences arising from causes such as goat hairs or foot-filth, a wholesome mind (kusalacittaṃ) could be incurred, but even the wholesome mind (kusalacittaṃ) present there is not a contributing factor to the offense (āpatti). However, of the bodily and verbal expressions that move and proceed as expressions of body and speech, only one is a contributing factor, and that, being included in the aggregate of form (rūpakkhandha), is indeterminate (abyākata).

Yaṃ jānantoti etc., the meaning here is this: Whatever mind is a contributing factor to the offense (āpatti), knowing the object with that mind, and knowing together with the manner of transgression, thinking "I will transgress this," intending and planning with the volition of transgression, afflicting through the means of effort, violating and sending forth a fearless mind, whatever offense-related issue (āpattādhikaraṇaṃ) one incurs through transgression, from that transgression of his, that transgression is called "an offense-related issue (āpattādhikaraṇaṃ) that is unwholesome (akusala)."

In the case of the indeterminate (abyākata) too, due to the absence of the mind that is a contributing factor to the offense (āpatti), not knowing and not knowing together with the manner of transgression, not intending due to the absence of the volition of transgression that is a contributing factor to the offense (āpatti), not violating due to the absence of intentional affliction, not sending forth a fearless mind, whatever offense-related issue (āpattādhikaraṇaṃ) one incurs through transgression, from that transgression of his, that transgression is called "an offense-related issue (āpattādhikaraṇaṃ) that is indeterminate (abyākata)."

224.Ayaṃ vivādo no adhikaraṇanti etc., this meaning should be understood thus: Because of the absence of being subject to adjudication by the Saṅgha (samatha), it is not an issue (no adhikaraṇaṃ).

The Discourse on Issues is Concluded.

The Discourse on Soothing, the Settling of Issues (Adhikaraṇavūpasamanasamathakathā)

228.Yāvatikā ca bhikkhū kammappattāti, here, it should be understood that in a transaction requiring a quorum of four, there are four monks qualified for the transaction; in a transaction requiring a quorum of five, there are five; in a transaction requiring a quorum of ten, there are ten; in a transaction requiring a quorum of twenty, there are twenty monks qualified for the transaction.

230.Supariggahitanti, having very well taken hold of it, it should be accepted. Having accepted it, a few days should be allowed to pass for the sake of subduing pride, thinking, "Today we will wash the bowl-stand, today we will heat the bowl, today there is some impediment."

231.Anantāni ceva bhassāni jāyantīti, countless words arise from here and there. "Bhāsānī" is also a reading; the meaning is the same. Ubbāhikāya sammannitabboti, it should be appointed either after announcing it to the Saṅgha or by a motion and second, or by a formal statement, as stated later. Having been appointed thus, the monks should either sit separately or, in that same assembly, announce, "Nothing should be said by those who are not appointed," and that issue should be decided.

233.Tatrāssāti, it might be in that assembly. Neva suttaṃ āgatanti, the matrix (mātikā) is not known. No suttavibhaṅgoti, nor is the Vinaya well-understood. Byañjanacchāyāya atthaṃ paṭibāhatīti, taking only the literal meaning, he rejects the meaning. Seeing the Vinaya experts dealing with an offense regarding the acceptance of gold and silver or a field, he says, "Why are you dealing with an offense? Surely, in the Sutta it is stated only 'he is one who abstains from accepting gold and silver,' there is no offense here." Another Dhamma speaker, because of his acquaintance with the Sutta, when an offense is being charged against those who hang and wear (robes), says, "Why do you charge these with an offense? Surely, here it is stated only 'a training should be done that I will wear (the robe) in a perfectly round manner,' there is no offense here."

234.Yathā bahutarā bhikkhūti, here, even one more is "more numerous"; what to say of two or three?

The Discourse on Soothing, the Settling of Issues is Concluded.

The Discourse on Taking Ballots in Three Ways (Tividhasalākaggāhakathā)

235.Saññattiyāti, for the purpose of informing. Among Gūḷhakanti etc., the taking of ballots secretly should be done in an assembly known to be shameless; the taking of ballots openly should be done in an assembly known to be modest; the whispering in the ear should be done in an assembly known to be foolish. Vaṇṇāvaṇṇāyo katvāti, having made the ballots of those who speak in accordance with the Dhamma and those who speak against the Dhamma with distinguishing marks, they should be made different from each other. Then, having placed all of those in a robe-receptacle, they should be taken in the manner stated. Duggahoti paccukkaḍḍhitabbanti, saying "The ballots are poorly taken," they should be taken again, up to three times. Suggahoti sāvetabbanti, when even one more who speaks in accordance with the Dhamma is found, it should be announced, "The ballots are well taken." And that issue should be settled as those who speak in accordance with the Dhamma say. Then, if even up to the third time, those who speak against the Dhamma are more numerous, having risen, thinking, "It is not the right time today, we will know tomorrow," seeking a faction of those who speak in accordance with the Dhamma to divide the faction of the shameless ones, the taking of ballots should be done again on the following day. This is the secret taking of ballots (gūḷhako salākaggāho).

gahite vattabboti, here, if the elder monk of the Sangha takes a ballot of those who speak against the Dhamma, he should be advised thus: "Venerable sir, you are old, you have reached old age, this is not appropriate for you; this, however, is a ballot of those who speak in accordance with the Dhamma," the other ballot should be shown to him. If he takes that, it should be given. But if he does not understand, then he should be told, "Do not tell anyone." The rest is the same as stated. Vivaṭako (open) is open in meaning.

The Discourse on Taking Ballots in Three Ways is Concluded.

The Discourse on the Tassapāpiyasikā Penalty (Tassapāpiyasikāvinayakathā)

238.Pārājikasāmantaṃ vāti, here, regarding sexual intercourse, the offense proximate to a Pārājika is a dukkata. Regarding theft etc., it is a thullaccaya. Nibbeṭhentanti, one who denies with the words "I do not remember." Ativeṭhetīti, he is pressed with words such as "Come now, venerable sir." Sarāmi kho ahaṃ āvusoti, he acknowledges thus for the purpose of concealing a Pārājika offense. Being pressed again by him, having given the acknowledgement "I do remember," then, fearing that "Now they will destroy me," he says ‘‘davāya me’’ti etc. The Tassapāpiyasikā penalty should be carried out against him. If he is virtuous, having fulfilled the duty, he obtains appeasement; if not, he will be destroyed. The rest is all straightforward in meaning everywhere.

The Discourse on the Tassapāpiyasikā Penalty is Concluded.

The Explanation of the Section on Settling is Concluded.

5. Khuddakavatthukkhandhakaṃ

The Discourse on Minor Matters (Khuddakavatthukathā)

243.In the Khuddakavatthukkhandhaka – mallamuṭṭhikāti, fist-fighters. Gāmamuddavāti, laymen devoted to beautifying the complexion. Gāmamoddavātipi is also a reading; the meaning is the same. Thambheti, on pillars that have been dug in and placed in bathing places.

Kuṭṭeti, on any one of brick, stone, or wooden walls. Aṭṭāne nhāyantīti, here, aṭṭānaṃ means a tree that has been planed like a plank, and lines are cut in the shape of an eight-pointed star and dug into the bathing place; having scattered powders there, people rub their bodies. Gandhabbahatthakenāti, with a wooden hand placed in the bathing place; it is said that people take powders with that and rub their bodies. Kuruvindakasuttiyāti, a collection of balls made by binding kuruvinda stone powder with lac is called, holding it at both ends, they rub their bodies. Viggayha parikammaṃ kārāpentīti, they rub each other's bodies. Mallakaṃnāma, that which is made in the shape of the root of a mallaka tree, having cut (ivory) into the shape of a makara's tooth, is called mallaka; this is not allowable even for the sick.

244.Akatamallakaṃnāma, that which is made without cutting the teeth, this is not allowable only for the non-sick; however, a piece of brick or a piece of pot is allowable. Ukkāsikanti, a wick of cloth; therefore, it is allowable to rub the back of anyone who is bathing with a bathing-cloth wick. Puthupāṇikanti, it is called hand massage; therefore, it is allowable for all to massage the back with the hand.

245.Vallikāti, this is a designation for pearls etc. hanging from the ears; and not only vallikā, but any ear ornament, even a palm leaf, is not allowable. Pāmaṅganti, any hanging thread. Kaṇṭhasuttakanti, any neck ornament. Kaṭisuttakanti, any waist ornament, even just a thread. Ovaṭṭikanti, a bracelet. Kāyūrādīni are clear enough; any arm ornament below the armpit is not allowable.

246.Dumāsikaṃ vā duvaṅgulaṃ vāti, here, if the hairs reach two fingers' breadth within two months, they should be cut within two months. It is not allowable to exceed two fingers' breadth. Even if they are not long, it is not allowable to exceed two months even by one day; thus, this is stated as an upper limit with both (measurements), therefore, there is no such thing as not being allowable below that.

Kocchena osaṇṭhentīti, they smooth it down by scraping with a kocca. Phaṇakenāti, with any (comb) made of ivory etc. Hatthaphaṇakenāti, smoothing down with the fingers, doing the work of a comb with the hand. Sitthatelakenāti, with any greasy substance such as beeswax, honey or resin. Udakatelakenāti, with oil mixed with water. Everywhere it is a dukkata for the sake of adornment, but for the purpose of applying in the direction of the hair for the sake of removing dirt, the head should be wiped after wetting the hand. It is also allowable to wipe the hot, inflamed and dirty head with a damp hand.

247.Na bhikkhave ādāse vā udakapatte vāti, here, even bronze bowls etc., in which the reflection of the face is visible, all go under the heading of "mirror." And even kanji etc., go under the heading of "water bowl." Therefore, it is a dukkata for one who looks at his reflection anywhere. Ābādhapaccayāti, for the purpose of knowing "Is my wound healed, or not yet?"; it is said that it is also allowable for the purpose of observing the life-force, thinking "Am I old or not?"

Mukhaṃ ālimpantīti, they smear the face with face ointments that are clear in complexion and create a desire. Ummaddentīti, they massage with various massage-ointments. Cuṇṇentīti, they anoint with face powder. Manosilikāya mukhaṃ lañchentīti, they make marks such as tilakas on the face with orpiment; those are not allowable even with haritāla etc. Aṅgarāgādayo are clear enough. Everywhere it is a dukkata.

248. In Na bhikkhave naccaṃ vā etc., for anyone going to see any kind of dance, even a peacock dance, there is a dukkata offense. For oneself dancing or having someone else dance, it is also a dukkata offense. Gītampi: any kind of stage song or refined song, even humming through the teeth, which they do making a preliminary humming sound, thinking "we will sing this," even this is not allowed. For oneself singing or having someone else sing, it is a dukkata offense. Vāditampi: any kind of musical instrument is not allowed. But there is no offense for one who, while clearing the throat or standing nervously, snaps the fingers, or claps the hands. For one standing within the inner monastery, there is no offense in seeing all this. For one going from monastery to monastery thinking, "I will watch," there is an offense. If one is sitting in the assembly hall and sees it, there is no offense. If one gets up thinking, "I will watch" and goes, there is an offense. If one stands in the street and turns the neck to watch, there is also an offense.

249. Sarakutti means manipulating the voice. Bhaṅgo hotī: one is not able to produce what has not been obtained; to master what has been obtained. Pacchimā janatā: the later people follow what they have seen, thinking, "Our teachers and preceptors sang like this;" they sing in the same way. Na bhikkhave āyatakenā: here, āyatako is so called because it proceeds by breaking that particular meter and destroying the syllables. But in the Dhamma, there is the suttantavatta meter, there is the jātakavatta meter, there is the gāthāvatta meter; it is not allowed to destroy that and make it excessively long. Syllables and letters should be displayed with roundness in a square meter. Sarabhañña means reciting with intonation. It is said that in sarabhañña there are thirty-two meters, such as taraṅgavatta, dhotakavatta, galitavatta, etc. One is allowed to do whichever one wishes. The characteristic of all is to proceed in a mannerly and square way, without destroying the syllables and letters, without making alterations, in a way that is appropriate for a samaṇa.

Bāhiralomiṃ uṇṇi: turning the woolly side outwards, they wear woollen cloaks; there is a dukkata offense for one wearing it thus. It is allowed to wear it turning the wool inwards. Samaṇakappakathā was stated in the description of the bhūtagāmasikkhāpada.

251. Na bhikkhave attano aṅgajāta: for one who cuts off his own sexual organ, there is a thullaccaya offense. But for one who cuts off anything else, such as an ear, nose, finger, etc., or causes similar pain, there is a dukkata offense. But if blood is let or something is cut off due to a snake bite, insect bite, or other illness, there is no offense.

252. Candanagaṇṭhi uppannā hotī: a piece of sandalwood arose. It seems that he was playing in the Ganges river, having surrounded the place with nets both above and below, a piece of sandalwood drifting with the river current came and got caught in the net, and his men brought it to him; thus, it arose. Iddhipāṭihāriya: here, the magical power of transformation is prohibited, but the magical power of resolution should be understood as not prohibited.

Na bhikkhave sovaṇṇamayo patto etc., even if lay people prepare dishes in golden bowls etc., in the dining hall and offer them, it is not allowed to even touch them. But bowls etc., made of crystal, glass, or bronze are not allowed for individual use, but are allowed for communal use or if given by lay people. In the Kurundi it is said, "A bowl made of copper is also not allowed, but a plate is allowed." Maṇimayo: here, it refers to bowls made of precious stones such as sapphire, etc. Kaṃsamayo: here, those made of white bronze are also included.

253. Likhituṃ: this was said for the purpose of making it thinner. Pakatimaṇḍalaṃ: it is the same as a makaradantacchinnakamaṇḍala.

254. Āvaṭṭitvā: striking against each other. Pattādhāraka: here, in the Kurundi it is said, "It is allowed to place three bowls one above the other on a ground stand made of bamboo, vine, or rattan, or two bowls on a wooden stand." But in the Great Commentary it is said: "There is no space for three bowls on a ground stand, it is allowed to place two. This same method applies to well-arranged wooden stands and pole stands. But a wooden stand resembling a spinning top, tied with three sticks, and a pole stand do not allow even one bowl; even having placed it there, one should sit holding it with the hand. But on the ground, only one should be placed upside down."

Miḍḍhante: at the edge of the verandah wall, etc. If it stays there turning around in the same place, it is allowed to place it on such a wide wall. Paribhaṇḍante: at the edge of a thin wall made on the outer side. The decision here should be understood in the same way as stated for the wall.

Coḷaka: that which is spread out on which the bowl is placed; but when that is not available, it is allowed to place it on a mat, a plate, the ground prepared with clay, or on such sand where it will not get dirty. But there is a dukkata offense for one placing it on dust, etc., or on hard ground. Pattamāḷakaṃ: it is allowed to make it with bricks or wood. Pattakuṇḍolikā means a vessel shaped like a large-mouthed pot. Yo laggeyyā: there is a dukkata offense for one who hangs it anywhere. It is not allowed to tie it and place it even on a robe rack. It may be made only for the purpose of placing items, or for sitting or lying down; there is a dukkata offense for one placing it anywhere on a bed or seat, but it is allowed to tie it and place it together with other items. It is allowed to hang it tying it to a rafter, but it is definitely not allowed to place it on top even tying it. But if a bed or seat is lifted up and placed covered by a rafter or robe rack, then it is allowed to place it there. It is allowed to hang it on the shoulder hook with a shoulder strap and place it on the lap. It is not allowed to place even a rice-filled bowl or a bowl hung on a shoulder hook on an umbrella, but if it is placed tying it together with an item or making a rafter, anyone is allowed to place it.

255. Pattahatthenā: here, not only the one whose bowl is in hand, is called pattahattho, and it is not only that one cannot move the door; but also, when the bowl is in the hand or on the back, foot, or anywhere on the body, one cannot move the door or lift the water clock or open the lock with the key with the hand, foot, head, or any part of the body. But it is allowed to open it as one pleases hanging the bowl on the shoulder hook.

Tumbakaṭāha: means a bowl made of gourd, it is not allowed to keep that. But having obtained it, it is allowed to use it temporarily. The same method applies to a bowl made of pot. Ghaṭikaṭāha: means a piece of a pot. Abhuṃ me: this is a word of fear. Sabbapaṃsukūlikenā: here, both a robe and a bed or seat are allowed as paṃsukūla, but the ajjhoharaṇīya must be taken only if it has been given.

Calakānī: bits of food that have been chewed and spat out. Aṭṭhikānī: fish and meat bones. Ucchiṭṭhodaka: water used for rinsing the mouth. There is a dukkata offense for one removing any of these with the bowl. It is not allowed to make the bowl a receptacle and wash the hands. It is not allowed to pour water used for washing hands and feet into the bowl and remove it. It is not allowed to take an unused clean bowl with a used hand, but it is allowed to pour water into it with the left hand and take a handful of water and take it with a used hand. For even that much makes it a used bowl, but it is allowed to wash the hand outside with water and take it. When eating fish, meat, fruits, etc., one who wants to throw away a bone or a bit of food there, is not allowed to place it in the bowl. But it is allowed to place in the bowl what one wants to eat again. It is allowed to make bones, thorns, etc., there and pluck and eat them with the hand. But anything brought out from the mouth that one wants to eat again, is not allowed to place in the bowl. It is allowed to bite off pieces of ginger and coconut and put them back.

256. Namataka: means a cloth scrap for wrapping a razor. Daṇḍasatthaka: a razor made by joining a stalk of pipphali or any other stick.

Kaṇṇakitā hontī: they become soiled with dirt. Kiṇṇena pūretu: to fill it with kiṇṇa flour. Sattuyā: with flour mixed with turmeric. Saritaka: means powdered stone; the meaning is that I allow it to be filled with that. Madhusitthakena sāretu: to smear it with honey wax. Saritakaṃ paribhijjatī: that smeared honey wax breaks. Saritasipāṭika: honey wax cloth; but in the Kurundi it is said that a cloth bag of razors is in accordance with a honey wax cloth. Kathina: either a ladder or one of the mats spread there or a seat made of leaves. Kathinarajju: the rope with which they tie the robe to the kathina while sewing a double robe. Kathinaṃ nappahotī: a kathina made according to the size of a tall bhikkhu; when a robe of a short bhikkhu is spread on it, it is not sufficient, it is only inside; it does not reach the rod, that is the meaning. Daṇḍakathina: I allow another ladder to be tied in the middle of that according to the size of the other bhikkhu.

Bidalaka: folding the edge of the mat back and forth according to the size of the rod-kathina. Salāka: the pin inserted between the folds of a double robe. Vinandhanarajju: a rope for tying a small ladder together with a large ladder. Vinandhanasutta: a thread for tying a robe to a small ladder. Vinandhitvā cīvaraṃ sibbetu: to sew the robe there after tying it with that thread. Visamā hontī: some are small, some are large. Kaḷimbhaka: any palm leaf, etc., for marking the size. Moghasuttaka: marking with a turmeric thread, like carpenters do on wood with black thread. Aṅguliyā paṭiggaṇhantī: they cover the eye of the needle with a finger. Paṭiggaha: a finger stall.

257. Āvesanavitthakaṃ means any screen, awning, etc. Uccavatthukaṃ: the meaning is that I allow making a high base by piling up sand. Ogumphetvā ullittāvalittaṃ kātuṃ: the meaning is to remove the covering, make a thick pole, and plaster it with clay both inside and outside. Goghaṃsikāyā: entwining it together with bamboo or a wooden pole by inserting it inside. Bandhanarajju: a binding rope for one who entwines thus.

258. Kaṭacchuparissāvanaṃ means one made by tying it to three sticks.

259. Yo na dadeyyāti: Whoever does not give (water) with a filter, thinking it's only for impure water, commits an offense. But if someone asks for it even though they have a water filter in their own hand, it should not be given unwillingly. Daṇḍaparissāvananti: Like the alkali-filtering cloth of the dyers, a cloth is tied to a ladder fastened to four legs, and water is poured into the middle pole, filling both compartments and filtering through. Ottharakaṃ nāma: That which is submerged in water and used to draw water with a pot; cloth is tied to four poles, the four stakes are driven into the water, tied to them, and after freeing all the edges from the water, it is submerged in the middle, and water is drawn with a pot. Makasakuṭikāti: It is called a dwelling for robes.

260. Abhisannakāyāti: A body overwhelmed by phlegm and other humors. Aggaḷavaṭṭi nāma: The doorpost that is exactly the same size as the doorframe is called aggaḷatthambho, where three or four holes are made and pegs are inserted. Kapisīsakaṃ nāma: The bolt-loop inserted after piercing the doorframe is called aggaḷapāsako. Sūcikāti: That which is inserted after making a hole in the middle. Ghaṭikāti: That which is attached above. Maṇḍalikaṃ kātunti: To build a low foundation. Dhūmanettanti: A hole for smoke to escape. Vāsetunti: To scent with fragrance. Udakaṭṭhānanti: A place for setting up water. There, water should be placed in a pot and covered with a potsherd. Koṭṭhakoti: A door socket.

261. Tisso paṭicchādiyoti: Here, the cover for the hot room and the cover for the water are suitable only while one is preparing them; in other situations, such as salutations, they are not suitable. A cloth cover is suitable for all activities. Udakaṃ na hotīti: There is no bathing water.

262. Tulanti: A well sweep like those of the irrigation workers. Karakaṭakovuccati: A device for drawing water, which is connected to a yoke or held by hand and pulled with a long rope, etc. Cakkavaṭṭakanti: The wheel of a well pulley. Cammakhaṇḍaṃ nāma: A leather container to be attached to the well sweep or water drawing device. Pākaṭā hotīti: It is uncovered. Udakapuñchanīti: A water scoop made of wood, horn, or ivory is suitable; if that is not available, it is permissible to draw water out with a cloth.

263. Udakamātikanti: The source from which water comes. Nillekhajantāgharaṃ nāma: It is called a hot room with revolving side panels; this name refers to a roof made by placing side panels on the top of the gopānasīs and creating a covered structure. Cātumāsaṃ nisīdanenāti: It means that one should not live apart from the sitting cloth for four months.

264. Pupphābhikiṇṇesūti: On those strewn with flowers. Namatakaṃ nāma: That which is made of sheep's wool, unwoven, and to be used without a piece of leather as a substitute. Āsittakūpadhānaṃ nāma: This is a term for a box made of copper or silver, but because it is prohibited, even one made of wood is not suitable. Maḷorikāti: It is called a staff holder. Stands for walking sticks, stands for leaves, and back supports for bags are also included here. From the beginning of the summary of supports, whether pierced with a hole or not, it is suitable. Ekabhājaneti: Here, if one monk takes fruit or cake from the bowl and leaves, it is permissible for the other to eat the remainder. And it is permissible for the other to take more again when that is finished.

265. Aṭṭhahaṅgehīti: Here, even if one possesses even one of the eight factors, it is permissible to go beyond the boundary or to overturn it in rivers etc. However, if it is overturned in this way, no donation should be accepted in that person's house—a message should be sent to other monasteries: "Do not accept alms in so-and-so's house." But at the time of overturning it, after asking three times and causing the hand to move away, it should be overturned with a formal act with motion and one announcement.

268. Purakkhatvāti: Having placed it in front. Saṃharantūti: Let them collect it. Celapaṭikanti: A cloth spread. It seems he spread it with the intention, "If I get a son, the Blessed One will step on my celapaṭika," but he was incapable of getting a son; therefore, the Blessed One did not step on it. If he had stepped on it, later, not getting a son, he would have taken up the view, "This one is not all-knowing." This, firstly, is the reason for the Blessed One not stepping on it. But because monks who stepped on it without knowing would be despised by the householders; therefore, to free the monks from contempt, he laid down the training rule. This is the reason for laying down the training rule.

Maṅgalatthāya yāciyamānenāti: Whether the womb has disappeared or there is a difficult pregnancy, in such situations, it is permissible to step on it when requested for the sake of a blessing. Dhotapādakaṃ nāma: At the foot-washing place, a cloth is spread out to step on with washed feet, it is permissible to step on that.

269. Katakaṃ nāma: Made in the shape of a lotus pericarp, with thorns raised for rubbing the feet. Whether it is round or of various shapes such as square, it is prohibited because of excessive indulgence; it is not permissible either to accept or to use it. Sakkharāti: It is called stone; a pumice stone is also suitable. Vidhūpananti: It is called a fan. But a palm fan, whether made of palm leaves, bamboo splints, peacock feathers, or strips of leather, is all suitable. Makasabījanī: A fan with a handle made of ivory or horn is also suitable; fans made of bark, ketaka shoots, kuntala leaves, etc., are included.

270. Gilānassa chattanti: Here, for one who has body heat or bile disorder, or whose eyesight is weak, or who develops some other illness without an umbrella, an umbrella is suitable in the village or in the wilderness. In the rainy season, it is suitable for protecting the robes, for protection from wild animals, thieves, and dangers, and also for self-protection. However, a single-leaf umbrella is suitable in all situations.

Asissāti: An ass without a sword. Vijjotalatīti: It shines. Daṇḍasammutinti: Here, a cane that is four cubits in length, according to the measure, should be given after formal conferral. A cane shorter or longer than that is suitable for everyone even without formal conferral. Sikkāpana: A carrying strap is not suitable for one who is not ill; it should be given to one who is ill only after formal conferral.

273. Romanthakassāti: Here, having held back the regurgitated cud, it is an offense for those who retain and swallow the regurgitation that has come to the mouth. But if it goes down the throat without being retained, it is permissible.

Yaṃ diyyamānanti: Whatever is falling outside the receiving bowl, being given by the donors, that, I allow to be taken and used by the monk himself, is the meaning. This has already been described in the section on food.

274. Kuppaṃ karissāmīti: I will make a noise. There is no offense in cutting nails with nails, but cutting nails is allowed for the purpose of tidiness. Vīsatimaṭṭhanti: They have even twenty (nails) decorated by having designs drawn on the nails. Malamattanti: I allow removing only the dirt from the nails, is the meaning.

275. Khurasipāṭikanti: A razor case. Massuṃ kappāpentīti: They have the beard cut with scissors. Massuṃ vaḍḍhāpentīti: They let the beard grow long. Golomikanti: A goat's beard, kept long on the chin, is called golomika. Caturassakanti: Square-shaped. Parimukhanti: Collecting hairs on the chest. Aḍḍhadukanti: Keeping a line of hair on the belly. Āpatti dukkaṭassāti: In all cases of having the beard cut, etc., there is an offense of wrong-doing. Ābādhappaccayā sambādhe lomanti: Because of illness, such as boils, wounds, or blood, etc. Kattarikāyāti: Because of illnesses such as boils, wounds, blood, or head disease. There is no offense in plucking nose hairs with stones, etc. But a pair of tweezers is allowed for the purpose of tidiness. Na bhikkhave palitaṃ gāhāpetabbanti: Here, it is permissible to pluck a hair, whether gray or not, that has grown on the eyebrow, forehead, or jaw and stands out unattractively.

277. Kaṃsapattharikāti: Dealers in bronze utensils. Bandhanamattanti: Only the binding of axe, scissors, walking stick, etc.

278. Na bhikkhave akāyabandhanenāti: Here, one who goes out without a waistband should tie it where he remembers. It is permissible to go thinking, "I will tie it in the assembly hall." As long as one does not tie it after remembering, one should not go for alms. Kalābukaṃ nāma: With many strings. Deḍḍubhakaṃ nāma: Like the head of a water snake. Murajaṃ nāma: Made by wrapping in the shape of a muraja drum. Maddavīṇaṃ nāma: In the shape of a pāmaṅga lute. Indeed, even one of these is not suitable, let alone many. Paṭṭikaṃ sūkarantakanti: Here, a naturally woven belt or one woven with fishbone patterns is suitable, but others, such as those with elephant designs, are not suitable. Sūkarantakaṃ nāma: It is in the shape of a key case. However, a single-string waistband with a seal and sūkarantaka is in accordance. Anujānāmi bhikkhave murajaṃ maddavīṇanti: This is allowed only in the ten faults. The pāmaṅga lute here is not suitable for more than four. Sobhaṇaṃ nāma: Sewing by wrapping the mouth rim. Guṇakaṃ nāma: Sewing in the shape of a mudiṅga drum; indeed, the ends are firm when sewn in this way. Pavanantoti: It is called pāsanto.

280. Hatthisoṇḍakaṃ nāma: Wearing a cloth hanging down from the base of the navel in the shape of an elephant's trunk, like the undergarment worn by women. Macchavāḷakaṃ nāma: Wearing a cloth hanging down, with one side covering and one side open. Catukaṇṇakaṃ nāma: Wearing a cloth showing four corners, two above and two below. Tālavaṇṭakaṃ nāma: Wearing a cloth hanging down in the shape of a palm fan. Satavalikaṃ nāma: Wearing a long cloth by folding it many times and making it circular, or wearing a cloth showing continuous folds on the left and right sides. But if one or two folds are visible starting from the knee, it is suitable.

Saṃvelliyaṃ nivāsentīti: They wear it tying the armpits, like wrestlers and workers; it is not suitable to wear it in this way even for one who is ill or on the path. And it is all not suitable if those going on the path lift one or two corners and attach them above the inner robe, or if they wear one kāṣāya robe inside in that way and wear another outside. However, a sick person may wear another robe on top, showing the circle of the inner kāṣāya. A healthy person wearing two robes should wear them having made a saguṇa fold. Thus, whatever is prohibited here and whatever is in the description of the Sekhiya rules, all that should be avoided, and one should wear the lower robe perfectly round, covering the three maṇḍalas without distortion. One is not freed from a wrong-doing offense while making any distortion. Na bhikkhave gihipārutaṃ pārupitabbanti: Having not worn a householder's outer robe that has been prohibited in this way, wearing the outer robe with both edges equal is called parimaṇḍalapārupanaṃ, and that should be worn.

Therein, any wearing that is white cloth, a wanderer's wearing, a single-cloth wearing, a distiller's wearing, an inner-palace wearing, a great elder's wearing, a hut-entering wearing, a Brahmin's wearing, a Pāḷi reciter's wearing—thus, any wearing that is other than the characteristic of being fully rounded, all of this is called a householder's wearing. Therefore, just as those white-clothed Aḍḍhapālaka Nigaṇṭhas wear, and as some wanderers open the chest and place the covering on both shoulder blades, and as single-cloth people cover the back with one end of the lower cloth and place both corners on both shoulder blades, and as liquor distillers and others wrap the neck with a cloth, letting both ends hang down on the stomach or throwing them on the back, and as women of the inner palace show only the pupil of the eye and wear a veil, and as great elders wear a long cloth, wrap it around, and cover the entire body with one end of it, and as farmers, entering a field hut, wrap the cloth around, tuck it under the armpit, and cover the body with one end of it, and as Brahmins insert the cloth between both armpits and tuck it on the shoulder blades, and as a Pāḷi reciter bhikkhu, wearing in the manner of one shoulder uncovered, uncovers the left arm and puts the robe on the shoulder blade; so, without wearing in such ways, one should avoid all these and other such faults of wearing and wear it impeccably and fully rounded. Furthermore, while staying in the monastery or inside a house, doing anything carelessly and improperly constitutes a dukkata.

281. Muṇḍavaṭṭī: The intention is a person carrying equipment and goods when the king goes somewhere. Antarākāja: A burden to be carried by two people, attaching in the middle.

282. Acakkhussa: It is not beneficial to the eyes; it generates decline. Nacchādeti: It is not pleasing. Aṭṭhaṅgulaparama: At most eight aṅgulas by the measure of a person's aṅgula. Atimaṭāhaka: Too small.

283. Dāyaṃ ālimpentī: They set fire to grass and forest areas, etc. Paṭaggi: A counter-fire. Paritta: Protection by making a small amount of greenery or by digging a trench. Here, if there is an unordained person, he is not allowed to set the fire himself, he is allowed to set the fire even when there is no one. He can cut the ground and also remove the grass. He may dig a ditch, and even break off a fresh branch to extinguish the fire. Whether the dwelling is acquired or not, it is permissible to extinguish it in that way. But with water, it is permissible only with allowable water, not with other.

284. Sati karaṇīye: When there is a need to collect dry wood, etc. Porisiya: A man's height. Āpadāsū: Having seen wild animals etc. or lost his way, or wanting to look around to see the direction, or having seen a forest fire or a flood coming, in such dangers it is proper to climb even a very tall tree.

285. Kalyāṇavākkaraṇā: With sweet sounds. Chandaso āropemā: We raise the path of recitation in Sanskrit language like the Vedas. Sakāya niruttiyā: Here, sakā nirutti means the Magadhi usage, the kind spoken by the Sammāsambuddha.

286. Lokāyataṃ: Namely, everything is leftover, everything is not leftover, the crow is white, the heron is black; and the Tīrthika's doctrine is connected with useless reasons such as by this and by this reason.

288. Antarā ahosī: It was intervening, it was covered.

289. Ābādhappaccayā: For that illness for which garlic is the medicine; the meaning is, for that reason.

290. Passāvapāduka: Here, the pādukā can be made of bricks, stones, or wood. Vaccapādukāya: The same method applies to the toilet sandals as well. Pariveṇa: The inner enclosure surrounding the toilet hut.

293. Yathādhammo kāretabbo: In a matter of dukkata, it should be dealt with by a dukkata; in a matter of pācittiya, it should be dealt with by a pācittiya. That which is made for striking is called paharaṇī, this is a designation for any kind of weapon; having excluded that, I allow all other metal wares, is the meaning. Katakañca kumbhakārikañcā: Here, kataka has already been mentioned. Kumbhakārikañcā: The entire mud hut made by a potter is called dhaniya. The rest is clear everywhere.

The Minor Matter Discourse is finished.

The Commentary on the Minor Matter Section is finished.

6. The Lodging Section

Discourse on the Allowing of Monasteries

294. In the Lodging Section – apaññattaṃ hotī: It is unpermitted. Vihāro: Namely, any dwelling apart from a semi-circular building, etc. Aḍḍhayogo: A building shaped like a bird's wing. Pāsādo: A long mansion. Hammiya: A storied building, a mansion that stands on an open space above. Guhā: A brick cave, a stone cave, a wooden cave, a clay cave. Āgatānāgatassa cātuddisassa saṅghassā: To the Saṅgha from the four directions, unrestrictedly wandering in the four directions, both those who have come and those who have not yet come.

295. In the verses of appreciation - sītaṃ uṇhaṃ: Is said in terms of different seasons. Sisire cāpi vuṭṭhiyo: Here, sisiro means a cold wind. Vuṭṭhiyo: Means upright rain clouds only. All these paṭihantī: Should be connected with this very word.

Paṭihaññatī: It is warded off by the vihāra. Leṇatthaṃ: For the purpose of shelter. Sukhatthaṃ: For the purpose of living happily, without the hardships of cold, etc. Jhāyituñca vipassituṃ: This pair of words should also be connected with the word "sukhatthañca". For it is said thus – the giving of a vihāra is for the sake of happiness, what kind of happiness? For the sake of the happiness of meditating and seeing clearly. Or it should be connected with the subsequent word as well – the giving of a vihāra is for meditating and seeing clearly; here, the giving of a vihāra is the best gift to the Saṅgha, praised by the Buddha, to the giver thinking ‘here they will meditate and see clearly’. For it was said: “He is the giver of everything, who gives a dwelling” (SN 1.42).

‘‘tasmā hi paṇḍito poso’’ is the verse. Vāsayettha bahussute: Here, one should have those who are much learned in the teachings and those who are much learned in realization dwell in the vihāra. Tesaṃ annañcā: And one should give to those upright ones, with non-deceitful minds, all that is suitable for them, food, drink, clothes and lodgings such as beds and chairs, etc. Dadeyyā: One should give generously. And indeed, with a clear mind, without spoiling the clarity of the mind; for one with such a clear mind they teach the Dhamma…pe… attains Nibbāna without āsavas.

296. Āviñchanacchiddaṃ āviñchanarajju: Here, regarding the rope, even if it is made with the sinew of a leopard, it is permissible; there is no ‘this is not allowed’. Tīṇi tāḷānī: Three keys. Yantakaṃ sūcika: Here, whatever he knows, he is allowed to make that kind of mechanism and also an indicator to open it. Vedikāvātapānaṃ: Namely, a window like a railing in a cetiya. Jālavātapānaṃ: Namely, a latticed window. Salākavātapānaṃ: Namely, a pillar window. Cakkalika: Here, the meaning is, I allow to tie a mat for wiping feet. Vātapānabhisī: The meaning is, I allow to make a cushion in the size of the window and tie it. Miḍḍhi: A hinge. Bidalamañcaka: A rattan bed; made with rattan or split bamboo.

297. Āsandiko: Is called a square seat. Since it says even a high āsandika is allowed, it should be understood that a long seat with eight-inch legs is indeed suitable in one portion; but a square āsandika, even if exceeding the measurement, is allowed. Sattaṅgo: Namely, a couch made with a support in three directions; this too is allowed even if exceeding the measurement. Bhaddapīṭha: Is called a rattan seat. Pīṭhikā: Is just a seat bound with pilotika. Eḷakapādapīṭhaṃ: Namely, it is called a seat made like a dining table, placing the legs on top of a wooden plank. Āmalakavaṭṭikapīṭhaṃ: Namely, a many-legged seat joined in the shape of an āmalaka fruit. These, for now, are the seats that have come in the Pāḷi. But all wooden seats are allowed, this is the determination here. Koccha: Made of usira root or muñja grass.

Aṭṭhaṅgulaparamaṃ mañcapaṭipādaka: Here, eight aṅgulas is by the measurement of a person's aṅgula. Cimilikā: Namely, a covering for the protection of the surface of a worked ground. Rukkhatūla: Cotton from any tree whatsoever, such as the silk-cotton tree, etc. Latātūla: Cotton from any creeper whatsoever, such as milk vines, etc. Poṭakitūla: Cotton from any grass species whatsoever, such as poṭaki grass, etc., even sugarcane and reeds. By these three, all living beings are included. For there is no other group of living beings except trees, vines, and grasses; therefore, cotton from any living being whatsoever is allowable for a mattress, but having obtained a cushion, all this is called non-allowable cotton. And not only this cotton for a mattress, but also the feathers of all birds such as geese and peacocks, and the fur of all quadrupeds such as lions, are allowable. But any flower, such as piyaṅgu flowers, bakula flowers, etc., is not allowable. Tamāla leaves that are pure are not allowable, but a mixture is allowable. The five kinds of cotton beginning with wool allowed for cushions are also allowable.

Addhakāyikānī: The size of half the body; they lie on those from the waist up to the head. Sīsappamāṇaṃ: Namely, when measuring the distance between two ears at the three corners in width, it is a span and four aṅgulas, the middle part is a fist-jewel. But in length, it is said in the Kurundi that it is one and a half or two cubits. This is the maximum limit of head size. It is not allowed above this, but it is allowed below. Only two things are allowed for a non-sick person, a head pillow and a foot pillow. For a sick person, it is also allowed to spread out a mattress and lie down after making an outer covering on top. “The mattress, even if large, is allowed with the five allowable cottons that are allowed for cushions,” said the Venerable Phussadeva. But the Venerable Vinayadhara Upatissa said, "When one is making a mattress, having put allowable or non-allowable cotton, only the prescribed measurement is allowed."

Pañca bhisiyo: Cushions filled with five kinds of wool, etc. For this reckoning is stated in the counting of cottons. Therein, by the mention of wool, not only sheep's wool is included, but excluding human hair, all hair of allowable and non-allowable flesh-born bipeds and quadrupeds is included here by the mention of wool itself. Therefore, having made a cushion cover with one of the six robes or six under-robes, it is permissible to make a cushion by putting all that inside. But the wool blanket is also counted as a wool cushion if it is made with a fourfold or fivefold blanket without removing the sheep's wool.

Coḷabhisi (culla-bhisī), is known as vākabhisi if made by stuffing any kind of fiber, tiṇabhisi, if made by stuffing any kind of grass, paṇṇabhisi, if made by stuffing any kind of leaves except for pure tamāla leaves. However, tamāla leaves are suitable if mixed with something else, but not suitable if pure. There is no fixed size for a bhisi; the size should be determined according to one's preference, considering whether it is a mañcabhisi (bed cushion), pīṭhabhisi (seat cushion), bhūmattharaṇabhisi (ground covering cushion), caṅkamanabhisi (walking meditation cushion), or pādapuñchanabhisi (foot wiping cushion). The five kinds of cotton, etc., that are suitable for a bhisi are also suitable for a masūraka (small cushion), as stated in the Kurundi. This implies that it is permissible to use a masūraka.

Mañcabhisiṃ pīṭhe santharantī, means they spread the mañcabhisi on the seat; it is appropriate to bring it for spreading. Ullokaṃ akaritvā, means without providing a cimilikaṃ underneath. Phosituṃ, to apply dots on top with dye or turmeric. Bhattikammaṃ, decorative work on top of the bhisi. Hatthabhattiṃ, a hand-print design.

298.Ikkāsaṃ, tree resin or glue. Piṭṭhamaddaṃ, flour paste. Kuṇḍakamattikaṃ, clay mixed with bran. Sāsapakuṭṭaṃ, mustard powder. Sitthatelakaṃ, melted beeswax. Accussannaṃ hotī, it remains dripping drop by drop. Paccuddharituṃ, to wipe off. Gaṇḍumattikaṃ, earth from earthworm castings. Kasāvaṃ, astringent liquid from myrobalan and haritaki fruits.

299.Na bhikkhave paṭibhānacittaṃ, here, not only the forms of women and men, but also the forms of animals, even the form of an earthworm, are not allowed for a bhikkhu to make himself or to say "make it." It is not even allowed to say, "Upāsaka, make a doorkeeper." However, things that are inspiring, connected with disenchantment, like alms giving that are dissimilar to Jātaka stories, can be made by others. One can even make things like garlands oneself.

300.Aḷakamandā, crowded with people in a single courtyard. Tayo gabbhe, here sivikāgabbho, a square chamber. Nāḷikāgabbho, a long chamber with a length two or three times its width. Hammiyagabbho, a chamber in a storied building or a flat-roofed chamber on the roof.

Kalaṅkapādakaṃ, made by piercing a tree and hammering a peg into it; it is said that I allow this, a support for an old wall, to be placed on the ground. Parittāṇakiṭikaṃ, a screen for protection from rain. Uddasudhaṃ, clay kneaded together with calf dung and ashes.

Āḷindo is called the entrance. Paghanaṃ is the name for the area where those going out and those entering strike with their feet; this is a term for the area created by extending the walls on both sides of the monastery door; it is also called "paghāna." Pakuṭṭaṃ, the surrounding enclosure around the middle of the chamber is called. "Pakuṭa" is also a reading. Osārakaṃ, an overhanging roof made by placing bamboo on a monastery without an entrance hall and then extending rafters from it. Saṃsāraṇakiṭiko is a screen fitted with wheels.

301.Pānīyabhājanaṃ, a water vessel for giving water to those who are drinking. A water dipper and a bowl are suitable for the water supply.

303.Apesī, a small double door made by inserting a peg into a long piece of wood and intertwining thorny branches. Paligho, a small double door fitted with wheels, like those at village gates.

305.Ratha (chariots) yoked with mules are assatarīrathā.Āmuttamaṇikuṇḍalā, adorned jeweled earrings.

Parinibbuto, passed away with the extinction of defilements. Sītibhūto, become cooled due to the absence of the heat of defilements. Nirūpadhī, called without upadhi due to the absence of the kilesupadhi (defilement-substrata).

Sabbā āsattiyo chetvā, having cut off desires in forms, etc., or in all existences. Hadaye daraṃ, having removed the fear of defilements from the mind. Veyyāyikaṃ, called the act of making disappear.

307.Ādeyyavāco, his words are considered by many people to be worth taking and listening to, this is the meaning. Ārāme akaṃsū, those who were wealthy made it with their own wealth. To those who had little wealth and those who had no wealth, he gave wealth. Thus, having given one hundred thousand kahāpaṇas and goods worth one hundred thousand, having established monasteries at each yojana (league) in a journey of forty-five yojanas, he went to Sāvatthi.

Koṭisantharaṃ santharāpesī, he spread kahāpaṇas equal to one koṭi (ten million) upon one koṭi. Having taken the extent of the surrounding area of the trees or ponds there, he spread [coins] in another place and gave it. Thus, his treasure of eighteen koṭis came to an end.

Kumārassa etadahosī, seeing the cheerful expression on the face of the householder even while giving up so much wealth, this occurred to the youth. Koṭṭhakaṃ māpesī, he had a seven-storied gatehouse palace built.

Atha kho anāthapiṇḍiko gahapati jetavane vihāre kārāpesi…pe… maṇḍape kārāpesī, then Anāthapiṇḍika the householder had monasteries built in Jetavana...pe...had pavilions built; he had these monasteries, etc., built on land measuring eight karīsas with another eighteen koṭis. For Vipassī Buddha, the householder Punabbasumitta, after buying land measuring one yojana by covering it with gold bricks, had a monastery built. For Sikhi Buddha, the householder Sirivaḍḍha [did the same] on three gāvutas with gold rods, for Vessabhu Buddha, the householder Sotthija [did the same] on half a yojana with gold tiles, for Kakusandha Buddha, the householder Accuta [did the same] on one gāvuta with gold elephant footprints, for Koṇāgamana Buddha, the householder Ugga [did the same] on half a gāvuta with gold bricks, for Kassapa Buddha, the householder Sumaṅgala [did the same] on twenty usabhas with gold turtles, and for our Buddha, the householder Sudatta, after buying land measuring eight karīsas by covering it with kahāpaṇas, had a monastery built; thus, prosperity gradually declines; therefore, it is enough to be detached from all prosperity, enough to be liberated.

308.Khaṇḍaṃ, a broken space. Phullaṃ, a space where there are cracks. Paṭisaṅkharissatī, he will repair it. However, a bhikkhu who has obtained new work should not take a hatchet, etc., and do it himself, but should know what has been done and not done.

310.Piṭṭhito piṭṭhito gantvā, it seems that the Elder, while attending to the sick and gathering the old and aged, comes last of all. This is his conduct. Therefore, it was said: "Having gone behind." Aggāsanaṃ, the seat of the Elder. Aggodakaṃ, the water of offering. Aggapiṇḍaṃ, the lump of food for the Sangha Elder. Antarā satthīnaṃ karitvā, having done it between the four legs.

315.Patiṭṭhāpesī, he established it by spending eighteen koṭis. Thus, he gave up all fifty-four koṭis.

The Discourse on the Permission of Monasteries is Concluded.

Discourse on the Refusal of Seats, Etc.

316.Vippakatabhojano, a bhikkhu eating anywhere, whether in a house, a monastery, or the wilderness, should not be made to get up before the meal is finished. One who comes later in a house should take alms and leave. If people or bhikkhus say, "Enter," one should say, "The bhikkhus will get up when I enter." However, one should enter when told, "Come, Bhante, there is a seat." If no one says anything, one should go to the assembly hall and stand in a suitable place without going too close. When space is made, one should enter when told, "Enter." However, if a bhikkhu is sitting there not eating, occupying the seat that is due to him, it is permissible to make him get up. But when drinking or eating any kind of gruel or snacks, even if one is sitting empty-handed, one should not be made to get up until another comes. For he is one who is still in the midst of his meal.

Sace vuṭṭhāpetī, if he makes [him] get up even after transgressing the offense. Pavārito ca hotī, and the bhikkhu whom he makes get up is also invited; therefore, he should be told: "Go, bring water." For this is the only situation where it is proper to order an older bhikkhu. If he does not even bring water, then showing what should be done by a junior, he said "sādhukaṃ sitthānī (carefully with the strainer)," etc.

Gilānassa patirūpaṃ seyyaṃ, here, for one who is sick with cough, fistula, dysentery, etc., spittoons, toilet bowls, etc., should be provided. If one has leprosy, [and] defiles the dwelling, for such a person, one should give a solitary dwelling in one corner, such as a lower story dwelling or a leaf hut. For one in whom the dwelling is not defiled, a better dwelling should be given. Whoever takes any medicine, such as oil-drinking, purgatives, snuff, etc., is all sick; considering that, a suitable dwelling should be given to him. Lesakappenā, with a slight illness, such as a headache. Bhikkhū gaṇetvā, having known the number of bhikkhus in the monastery, saying, "There are so many bhikkhus."

The Discourse on the Refusal of Seats, Etc. is Concluded.

Discourse on Taking a Dwelling

318.Seyyā, are called bed-spaces. Seyyaggena, by the allotment of beds; on the day of entering the rains, after announcing the time, it is said that I allow one bed-space to be given to one bhikkhu. Seyyaggena gāhentā, being taken by the allotment of beds. Seyyā ussārayiṃsū, the bed-spaces were in excess. This same method applies to monastery-storages, etc. Anubhāgaṃ, to give another share again. For in the case of very few bhikkhus, two or three enclosures should be given to each bhikkhu. Na akāmā dātabbo, it should not be given against one's will. There, on the day of entering the rains, in the anubhāga that is taken, the anubhāga should not be given later to those who come after, against one's wish. But if the one by whom it was taken gives that anubhāga or the first share according to his own wish, it is allowable.

Nissīme ṭhitassa, to one standing outside the boundary. However, it can be obtained even by one standing far away inside the boundary. Senāsanaṃ gahetvā, having taken a dwelling on the day of entering the rains. Sabbakālaṃ paṭibāhantī, they refuse even at the change of seasons after four months. Among the three ways of taking a dwelling, the first and the last are permanent.

Antarāmuttake, this is the judgment: in one monastery there is a dwelling with great gains. The owners of the dwelling, after attentively attending to a bhikkhu who has entered the rains with all requisites, invite him and give him much monastic equipment when he departs. Great Elders come from afar and take it on the day of entering the rains, live comfortably, complete the rains, take the gains, and leave. The resident bhikkhus, "We do not get the gains that arise here; only the visiting Great Elders always get them; they will come and attend to it," do not even look at it even if it is falling apart. The Blessed One, for the purpose of its care, said, "For the sake of dwelling during the rains in the future by an invitation given in the intervening period, an antarāmuttaka should be taken."

When taking it, the Sanghatthera should be addressed: "Bhante, please accept the antarāmuttaka senāsana." If he accepts, it should be given; if not, following this method, starting with the anuthera, whoever accepts, even a sāmaṇera, should be given it. Then that senāsana should be maintained for eight months. Any cracks or damage to the roof, walls, or floor should all be repaired. Spending the day with uddesa, paripuccha, etc., it is permissible to live there at night. It is also permissible to spend the day there, having lived in the pariveṇa at night. It is also permissible to live there day and night. Elderly monks who come during the off-season should not be turned away. However, when the day of the vassūpanāyika arrives, if the Sanghatthera says, "Give this senāsana to me," he should not receive it. He should be told, "Bhante, this antarāmuttaka has been maintained by a bhikkhu for eight months," and it should not be given. It belongs to the bhikkhu who has maintained it for eight months. (pāci. 239)

However, a senāsana where requisites are given twice a year, every six months, should not be taken as antarāmuttaka. Nor should one be taken where they give three times, every four months, or where they give four times, every three months. For the maintenance will be obtained through the requisites themselves. But a senāsana where many requisites are given only once a year can be taken as antarāmuttaka. This, then, is the account of taking a senāsana that comes in the Pāḷi with regard to the vassūpanāyika day during the rains.

Now, this taking of senāsana is of two kinds: during the off-season and during the rains-residence. Of these, during the off-season, some visiting bhikkhus arrive before the meal, some after the meal, in the first watch of the night, the middle watch, or the last watch; whenever they arrive, bhikkhus should be made to get up then and the senāsana should be given. There is no such thing as an inappropriate time. But the senāsanapaññāpaka should be wise and keep one or two mañcaṭṭhāna available. If one or two theras come at an unseemly hour, they should be told, "Bhante, if we make everyone get up from the beginning, all the bhikkhus will be disturbed; please stay in our own dwelling place."

But when many have come, it should be given by making them get up in order. If a single pariveṇa suffices, a single pariveṇa should be given. There, all of the aggisālā, dīghasālā, maṇḍalamālā, etc., belong to him. When this is not sufficient, it should be given with the pāsāda's upper story. When pāsādas are not sufficient, it should be given with the ovaraka's upper story. When ovarakas are not sufficient, it should be given with the seyya's upper story. When seyyas are not sufficient, it should be given with the mañcaṭṭhāna. When mañcaṭhāna is not sufficient, it should be given as a single pīṭhakaṭṭhāna. However, a bhikkhu should not be given merely enough space to stand, for this is not called a senāsana. When pīṭhakaṭṭhāna is not sufficient, taking one mañcaṭṭhāna or pīṭhakaṭṭhāna in turn, it should be given to three people, saying, "Bhante, please rest," for it is not possible to live in the open air all night in the cold season. The Mahāthera, having rested for the first watch of the night, should go out and say to the second thera, "Āvuso, enter here." If the Mahāthera is heavy with sleep and does not know the time, having coughed and knocked on the door, he should be told, "Bhante, the time has come, the cold is unbearable." He should go out and give the space; he is not allowed not to give it. The second thera, having rested for the middle watch of the night, should give it to the other in the same way as before. If he is heavy with sleep, he should be awakened in the manner described. Thus, one mañcaṭṭhāna should be given to three people for one night. However, in Jambudīpa, some bhikkhus, thinking that "a senāsana, namely a mañcaṭṭhāna or pīṭhaṭṭhāna, is suitable for some and unsuitable for others," take a senāsana daily, whether visitors are present or not. This is called taking senāsana during the off-season.

During the rains-residence, there is the conduct for visitors and the conduct for residents. A visitor who, leaving his own dwelling place, wants to go and live elsewhere, should not go there on the very day of the vassūpanāyika, for the dwelling place there may be crowded, or the alms round may not be successful, so he would not live comfortably. Therefore, he should enter that vihāra when "the vassūpanāyika will be in about a month." Living there for about a month, if he is interested in uddesa, considering the success of uddesa, if he is interested in kammaṭṭhāna, considering the suitability of kammaṭṭhāna, if he is interested in requisites, considering the obtaining of requisites, he will live happily during the rains.

When going there from his own dwelling place, he should not disturb the village for alms, nor should he say to the people there, "There are no salākabhatta, etc., or yāgukhajjaka, etc., or rains-residence things relying on you. Accept this parikkhāra for the cetiya, this for the uposathāgāra, this tāḷa and sūci for your vihāra." But having maintained the senāsana, having returned the wooden utensils and earthenware utensils, and having fulfilled the gamiyavatta, he should go. Even when going thus, having had the young ones lift up the bowls and robe bags, having had them take the oil funnels and walking sticks, and displaying himself by raising the umbrella, he should not go by the village gate, but should go by a hidden forest path. If there is no forest path, he should not go crushing bushes, etc., but having fulfilled the gamiyavatta, having cut off vitakka, he should go only by the conduct of going with a pure mind. But if there is a path through the village gate, and people, seeing him going with his retinue, run up thinking, "He is our thera," and say, "Where are you going, Bhante, taking all the parikkhāras?" if even one of them says, "This is the time for vassūpanāyika; bhikkhus go where a regular alms round and covering of possessions are obtained during the rains," if, having heard this, those people, having summoned friends and relatives, all agree and establish regular duties, salākabhatta, etc., and rains-residence things in the vihāra, and entreat him, "Please stay here, Bhante," it is permissible to approve everything, for all of this is allowable and blameless. However, in the Kurundiya, it is said, "'When asked, "Where are you going?" he should say, "To such and such a place." When asked, "Why are you going there?" he should explain the reason.'" In this case, both are blameless due to purity of mind. This is called the conduct for visitors.

This, however, is the conduct for residents: The vihāra should be maintained by the residents with preparation. Repairs for what is cracked and damaged, and paribbhaṇḍas should be made. Nighttime places, daytime places, toilets, urinals, and the path to the main building and vihāra—all these should be maintained. Whitewashing the cetiya, oiling the brick vedikā, maintaining the couches and chairs—all this should also be done, thinking, "Those who wish to spend the rains, coming and doing uddesa, paripucchā, kammaṭṭhānānuyoga, etc., will live happily." Having made the preparations, from the fifth day of the waxing moon of Āsāḷhī, the rains-residence offering should be asked about. Where should it be asked? From where it is naturally obtained. However, it is not permissible to ask those by whom it has not been given before. Why should it be asked? Sometimes people give, sometimes, afflicted by famine, etc., they do not give. There, if the rains-residence offering is taken from those who will not give without asking, there will be an interruption of gains for the bhikkhus who have taken it. Therefore, it should be taken only after asking. When asking, one should say, "The time for taking your rains-residence offering is near." If they say, "Bhante, we are afflicted by famine, etc., this year; we are not able to give," or "We will give less than what we give before," or "Now cotton is easily available; we will give more than what we give before," having considered that, the rains-residence offering should be taken for the bhikkhus in those senāsanas in a manner appropriate to that.

If people say, "Whoever receives our rains-residence offering should provide water for three months, maintain the vihāra path, maintain the cetiya courtyard and bodhi courtyard, and pour water on the bodhi tree," that should be told to whoever receives it. But if a village is two or three yojanas away, and families deposit things as collateral and give the rains-residence offering to the vihāra, even without asking those families, the rains-residence offering should be taken for one who, having done the duties for their senāsana, lives there. If a paṃsukūlika lives in their senāsana, and seeing him come, they say, "We will give you the rains-residence offering," that should be reported to the Sangha. If those families do not want to give to the Sangha and say, "We will give it to you," the sabhāga bhikkhu should be told, "Take it, having done the duties." But this is not permissible for a paṃsukūlika. Thus, in the case of things given out of faith, the giving people should be asked.

However, in the case of an uppāda, the kappiyakārakas should be asked. How should they be asked? "Āvuso, will there be bhaṇḍapaṭicchādana for the Sangha?" If they say, "Bhante, there will be; we will give each one a nine-hattha sāṭaka; please take the rains-residence offering," it should be taken. Even if they say, "There is no sāṭaka, but there is cloth; please take it, Bhante," it is permissible to take it even when there is cloth. For whatever is allowable is permitted to be used by the kappiyakārakas from the cloth given into their hands, saying, "Use the kappiya thing."

Whatever is given here, intended for piṇḍapāta or for the sake of medicine for the sick, when applying it to robes, it should be applied after informing the Sangha for the Sangha's well-being. A heavy item given intended for senāsana is so. For those who are applying what is given as robes only, or as the four paccayas, to robes, there is no need for an apalokanakamma. And the apalokanakamma should be done with regard to individuals, not with regard to the Sangha. An apalokanakamma is not permissible with regard to gold and silver or with regard to raw grain, but it is permissible with regard to kappiya things, such as robes, rice, etc. That, however, should be done thus: "Now there is plenty, piṇḍapāta is easily available, the bhikkhus are distressed by robes; so much of the rice portion is pleasing for the bhikkhus to make robes." "Medicine for the sick is easily available, or there are no sick people; so much of the rice portion is pleasing for the bhikkhus to make robes."

Thus, having considered the robe paccaya, at a time announced for the senāsana, in a Sangha that has assembled, a senāsanaggāhaka should be appointed. It is said that two should be appointed. For thus a junior will take for a senior, and a senior will take for a junior. But in a large vihāra like the Mahāvihāra, three or four people should be appointed. However, in the Kurundiya, it is said that "it is permissible to appoint even eight or sixteen people." Their appointment is permissible both by kammavācā and by apalokana.

By those appointed bhikkhus, the senāsana should be considered. A cetiya house, a bodhi house, an āsana house, a broom closet, a wood closet, a toilet, a brick hall, a carpenters' hall, a gate tower, a water pavilion, a path, and a pond—these are non-senāsanas. A vihāra, an aḍḍhayoga, a pāsāda, a hammiya, a cave, a maṇḍapa, a tree root, and a bamboo grove—these are senāsanas, and they should be taken. When taking, they should be taken in the manner described here: "First count the bhikkhus, and having counted the bhikkhus, count the seyyas." If there are two robe paccayas, one from the Sangha and one given out of faith, having taken whichever the bhikkhus want to take first, the other should be taken starting from the established order of that.

If, however, when monks are allocating residences by lot, and one residence becomes very profitable, yielding ten or twelve robes, the Elder Mahāsumata said that it should be redistributed among other residences that have not received much, so that other monks too might receive something. The Elder Mahāpaduma, however, said, "This should not be done, because people give requisites intending to support their own monastery. Therefore, other monks should enter there." If, in this case, a senior monk objects, saying, "Friend, do not allocate it like that. Follow the Buddha's instruction. For the Buddha said, 'I allow, monks, to allocate by lot,'" without heeding his objection, one should inform him, "Venerable sir, the monks are many, but the resources are few. It is proper to make a collective effort," and then proceed with the allocation.

And the monk who has been appointed to allocate should go to the senior monk and say, "Venerable sir, a residence has accrued to you. Please accept the requisites and keep them." If the senior monk says, "The requisites from such-and-such a family and such-and-such a residence have accrued to me, friend," and [the allocating monk replies,] "Yes, venerable sir, they have accrued to you. Will you accept them?", and he says, "I accept, friend," then it is considered accepted. If, however, when told, "Venerable sir, it has been accepted by you," he says, "It has been accepted by me," or when asked, "Will you accept it, venerable sir?" he says, "I will accept it," then it is "not accepted," according to the Elder Mahāsumata. But the Elder Mahāpaduma said, "Whether it is expressed in past tense, future tense, or present tense, only the intention to create a sense of ownership is the measure here. Therefore, it is considered accepted."

Even a paṃsukūlika monk who, having received a residence, gives away the requisites, should not have them transferred to another monastery. In that very pariveṇa, it is proper to allocate it to another in the fire hall, the long hall, or at the foot of a tree. The paṃsukūlika will look after the residence thinking, "I will dwell here," and the other will accept the requisites. Thus, the residence will be better cared for due to these two reasons. However, it is stated in the Mahāpaccari, "When a paṃsukūlika receives a residence for dwelling, the one allocating the residence should say, 'Venerable sir, there are requisites here. What should be done with them?' He should be told, 'Give it to another underneath.' If he dwells without saying anything and, after residing for the rains, they place a robe at his feet, it is allowable. But if they say that they are giving a vassāvāsika, it accrues to the monks who have resided in that residence." For those who do not have a residence but give only requisites, it is proper to allocate those requisites to a non-vassāvāsika residence.

People build a thūpa and allocate a vassāvāsika. A thūpa is not a residence. It should be allocated by attaching [the offering] near it, to a tree or a pavilion. That monk should take care of the cetiya. The same method applies to the bodhirukkha, bodhighara, āsanaghara, brooms, aṭṭadāru, aṭṭavaccakuṭi, door frames, storerooms, water pavilions, and tooth-stick pavilions. But a refectory is indeed a residence. Therefore, it is proper to allocate it by assigning it to one or many. All this is stated in detail in the Mahāpaccari.

The one allocating the residence should allocate it from the first light of dawn until dawn breaks again, for this is the time frame for residence allocation. If, after a residence has been allocated early in the morning, another wandering monk arrives and requests a residence, he should be told, "Venerable sir, the residence has been allocated. The Saṅgha has entered the rains. The monastery is delightful. Reside wherever you wish, at the foot of a tree or elsewhere." Those who have entered the rains should establish a fixed routine during the rains. The monks who have entered the rains should be told, "Tie brooms." If handles and labels are easily available, each should tie five or six fistfuls of brooms, or two or three stick brooms. If they are difficult to find, two or three fistfuls of brooms and one stick broom should be tied. The novices should pound five torches each. A robe-repairing kit should be prepared in the dwelling place.

When undertaking the routine, one should not say, "Recitations should not be done, nor should they be caused to be done. The scriptures should not be recited. Ordinations should not be given, nor should higher ordinations be given. Dependence should not be granted, nor should Dhamma talks be held, for all these are elaborations (papañca). Being free from elaborations, we will only perform monastic duties," or "Let all undertake the thirteen dhutaṅgas, passing the time with standing and walking meditation without arranging beds. Let them take a vow of silence, obtaining allowable items even when gone on a seven-day errand." Such unrighteous routines should not be done. But this should be done: the Teaching as text (pariyattidhammo) establishes the threefold saddhamma. Therefore, recite diligently, cause [others] to recite, recite the scriptures. Without causing disturbance to those dwelling in the meditation hall, sit within the monastery and recite, cause [others] to recite, recite the scriptures. Make the listening to the Dhamma flourish. When ordaining, purify [them] and ordain. Purify and grant higher ordination. Purify and grant dependence. For even one son of a good family, having obtained ordination and higher ordination, establishes the entire dispensation. Undertake as many dhutaṅgas as you can, according to your strength. This 'rains-residence' means that one should be mindful throughout the entire day and in the first and last watches of the night, and energy should be aroused. The ancient senior monks, having cut off all impediments, fulfilled the practice of solitary wandering during the rains. Knowing the proper measure in discourses, it is proper to give talks on the ten bases, the ten kinds of foulness, and the ten recollections. It is proper to do the routine for newcomers and to give [items] after seeking approval from those gone on a seven-day errand. Such a routine should be done.

Moreover, the monks should be admonished: "Do not speak divisive, slanderous, or harsh words. Meditating on the precepts day by day, dwell cultivating the four protections." The routine of chewing tooth sticks should be explained. When venerating a cetiya or a bodhi tree, or when offering incense or flowers, or when placing a bowl in its bag, one should not speak. The alms-round routine should be explained: "Within the village, one should not engage in talk connected with requisites or in inappropriate talk with people. One should be restrained in the senses, and the khandhaka routine and the sekhiya routine should be fulfilled." Many such discourses that lead out [of suffering] should be explained.

On the day of concluding the rains-residence, if someone brings a ten-cubit cloth and gives it as a vassāvāsika offering when the Saṅgha has assembled after announcing the time, it should be given to the visiting monk if he is a senior monk of the Saṅgha. If he is a junior monk, the appointed monk should say to the senior monk of the Saṅgha, "Venerable sir, if you wish, renounce the first share and accept this cloth." It should not be given if he does not renounce it. If, however, he renounces what he has already received and accepts it, it should be given. In the same way, starting from the second senior monk, it should be distributed in turn and given to the visitor in the place of the bowl. If the first rains-residents have received two, three, four, or five cloths, each received should be distributed in the same way until it is equal to what the visitor receives. When the visitor has received an equal share, the remaining portion should be given to the seat of the senior monks. When there is an immediate gain, it is proper to make an agreement to allocate it according to the established rule.

If there is a famine and the monks who have entered the rains-residence in both residences struggle for alms, they say, "Friends, all of us dwelling here are struggling. It would be good if we were divided into two groups. Those who have places supported by relatives should dwell there, and having come for the pavāraṇā, should take their bowl and vassāvāsika offering." To those who dwell there and come for the pavāraṇā, the vassāvāsika offering should be given after seeking approval. Even though they rejoice, they are not the owner of the vassāvāsika offering, and even though they are distressed, the residents cannot refuse to give it. However, it is stated in the Kurundi, "An agreement should be made: 'The rice gruel and cooked rice here are not enough for all of us. Dwell in a shared place and come back. You will receive your bowl and vassāvāsika offering.' If someone opposes it, it is a well-founded opposition. If he does not oppose it, the agreement is well made. Later, it should be given to those who dwelt there and have come back after seeking approval. It is not permissible to oppose it at the time of seeking approval." Again it is stated: "If, when some of those who have entered the rains-residence do not receive the vassāvāsika offering, the monks make an agreement, 'It is agreeable to give the vassāvāsika offering of those who have broken the rains-residence and the vassāvāsika offering that is now arising to these,' having made such an agreement, it is as if it has been received, and each arising [offering] should be given to them."

Even one who has prepared water for three months, cared for the monastery grounds, cetiya grounds, and bodhi tree grounds, and watered the bodhi tree, but has become disturbed and left, receives the vassāvāsika offering. For what he has done has been invested in the meal. However, even if one becomes disturbed during the rains, he receives [the offering] if it has been received after performing the act of seeking approval from the Saṅgha. Some say that if it is received based on a requisition, one does not receive it.

If a monk who has completed the rains-residence and is going on a journey takes some allowable item from the resident monk's hand, saying, "In such-and-such a family, my bowl for the vassāvāsika offering [is kept]. Take it," and becomes disturbed in the place where he has gone, the vassāvāsika offering belongs to the Saṅgha. If, however, he goes after having the people accept it in person, he receives it. If it is said, "Let us give this vassāvāsika offering to the monk who resided in our residence," it belongs to the one who has received it. If, however, out of affection for the owner of the residence, sons, daughters, and others bring many cloths and give them, saying, "Let us give [them] to our residence," only one cloth should be given to the one who has entered the rains-residence there, and the remaining ones belong to the Saṅgha and should be received for the vassāvāsika rule. If there is no rule, they should be received starting from the seat of the senior monks. This same method applies even if, due to the pleasure that has arisen in dependence on a monk who has entered the rains-residence in the residence, many cloths are brought and given, saying, "Let us give [them] to the residence." If, however, they place [them] at the feet [of a monk] and say, "Let us give [them] to this monk," they belong to him alone.

In one house, there are two vassāvāsika offerings: the first share has been received by a novice, and the second by the seat of the senior monks. He sends one ten-cubit and one eight-cubit cloth, saying, "Give [them] to the monks who have the bowl for the vassāvāsika offering." Having chosen [them], the superior portion should be given to the novice, and the remaining portion should be given to the seat of the senior monks. If, however, he brings both to the house, feeds [them], and places [them] at their feet himself, whatever is given to whom, that belongs to him alone.

From here on, there is the method that comes in the Mahāpaccari: "In one house, a young novice receives the vassāvāsika offering. If he asks, 'To whom does our vassāvāsika offering belong?', without saying 'To the novice,' one should say, 'You will know at the time of giving,' and on the day of giving, a senior monk should be sent to take it out. If the one who has received the vassāvāsika offering becomes disturbed or dies, and people ask, 'To whom does our vassāvāsika offering belong?', the truth should be told to them. If they say, 'Let us give [it] to you,' it accrues to that monk. But if they give it to the Saṅgha or a group, it accrues to the Saṅgha or the group. If those who have entered the rains-residence are purely paṃsukūlikas, the vassāvāsika offering or the requisites for the residence that have been brought should be arranged, or images and the like should be made." This is the practice for the resident monks.

The Discourse on Residence Allocation is Concluded.

The Story of Upananda

319. In the story of Upananda, the meaning of "there it was taken by you, foolish man, here it is relinquished; here it was taken by you, there it is relinquished" is this: That residence which you took there, by the very act of taking it by you, it is relinquished here. By saying, "Here I give, friend, I relinquish [it]," it is relinquished by you even there. Thus, you are excluded from both places.

Herein is the determination regarding this: by abandoning, abandoning is suppressed; by abandoning, attachment is suppressed; by attachment, abandoning is suppressed; by attachment, attachment is suppressed. How? Here, a certain monk, on the day for entering the rains residence, having taken a dwelling place in one monastery, goes to a neighboring monastery and takes one there as well. By this taking, the former taking is suppressed. Another, having made only an intention to stay, thinking, "I will stay here," goes to a neighboring monastery and takes a dwelling place there. By this taking, the former intention is suppressed. One, having taken a dwelling place or having made an intention, thinking, "I will stay here," goes to a neighboring monastery and makes an intention, thinking, "Now I will stay right here." Thus, by the intention, either the taking or the intention is suppressed. In all instances, he abides in the latter taking or intention. But one who goes, thinking, "Having taken a dwelling place in one monastery, I will stay in another monastery," the taking of the dwelling place is suppressed upon transgression of the boundary of proximity. If, however, he goes thinking, "It will be comfortable there, I will stay; if not, I will return," and having gone, realizes it is uncomfortable and returns, it is allowable.

320. Tivassantarena: Here, tivassantara means one who is either older or younger by more than two years. But concerning one who is either older or younger by one year, or one who is of the same age, there is nothing to be said. All these are allowed to sit two by two on one bench or seat. That which suffices for three, whether it is joined together or not joined together, even on such a piece of plank, it is allowable to sit with one who is not fully ordained.

Hatthinakhaka: (means) established in the elephant's forehead; thus made, it is called a "kireta." Sabbaṃ pāsādaparibhoga: All the doors, benches, seats, palm-leaf fans, water pots and water bowls made of gold, silver, etc., whatever is made with decorative work, all is allowable. When they say, "We give the slaves, male and female, the field and property, the cows and buffaloes of the building," there is no need for a separate act of acceptance; having accepted the building, it is already accepted. Gonaka cloths, etc., are not allowed to be spread and used on benches and seats in a Saṅghika monastery or a personal monastery. However, they are obtainable in the Dhamma seat through the disposal of laypersons; even there, it is not allowed to lie down.

The Story of Upananda is concluded.

The Story of Things Not to Be Given Away

321. Pañcimānī: (means) five by way of aggregate, but in terms of specific instances, they are many. Here, ārāmo (means) either a flower garden or a fruit garden. Ārāmavatthu (means) the space demarcated and set aside for the sake of those very gardens; or, when those gardens have perished, the portion of their ancient ground. Vihāro (means) any dwelling place whatsoever, such as a building. Vihāravatthu (means) the site of its establishment. Mañco (means) one of the four kinds of benches previously mentioned: the masāraka, the bundikābaddha, the kuḷīrapādaka, and the āhaccapādaka. Pīṭhaṃ (means) one of the four kinds of seats, namely, the masāraka, etc. Bhisi (means) one of the five kinds of cushions, namely, the uṇṇabhisi, etc. Bimbohanaṃ (means) one of the types of pillows mentioned. Lohakumbhī (means) a pot made of black iron or copper or any kind of metal. The same method applies to Lohabhāṇakā, etc. Here, bhāṇaka means arañjaro (a kind of metal pot). Vārako (means) a water pot. Kaṭāhaṃ (means) a cauldron itself. Among Vāsi (axes) etc., and Valli (ropes) etc., there is nothing difficult to understand. Thus:

There are two with two aggregates, the third with four aggregates;
The fourth with nine divisions, the fifth with eight distinctions.

Thus, with five groups, the five-eyed one of purity;
The Lord revealed twenty-five kinds of heavy goods.

Here, this is the discussion of determination: all this heavy property here is not to be given away; in the Kīṭāgiri story, it is said to be "indestructible" (avebhaṅgiya). In the Parivāra, however –

"Not to be given away, indestructible, five are said by the Great Sage;
For one who gives away or uses them, there is no offense,
These questions were pondered by the skilled." (pari. 479) –

It has come. Therefore, in terms of fundamental cutting off, it is not to be given away and indestructible; but in terms of exchange, there is no offense for one who gives away or uses them; thus, the meaning should be understood here.

Here is the progressive account: this fivefold property is not allowed to be used for robes, alms food, or medicine. A fixed property may be exchanged for a fixed property, and heavy property for heavy property. However, regarding fixed property, such as a field, property, a pond, a well, etc., it is not allowed for the Saṅgha to consider, accept, or approve; it is allowable only for the kappiyakāraka to consider and (then the) kappiya articles are allowable. However, it is allowable to exchange a garden for a garden, a garden site, a monastery, or a monastery site.

Here is the method of exchange: the Saṅgha's coconut garden is far away, or the kappiyakārakas eat too much. And even that which they do not eat, they take away only a little after giving the cart fee. But for other people, those living not far from that garden, there is a garden near the monastery; they approach the Saṅgha and request that garden for their own garden. The Saṅgha, having announced, "Does the Saṅgha approve?" should accept it. Even if the monks have a thousand trees and the people have five hundred, it should not be said, "Your garden is small." Even though this is small, it yields much more income than the other. Even if it yields the same, it should still be taken, because it can be used at any desired moment. But if the people have more trees, it should be said, "Surely you have more trees." If they say, "Let there be extra merit for us, we give it to the Saṅgha," it should be accepted after informing (the Saṅgha). If the monks' trees bear fruit, but the people's trees do not yet bear fruit, even though they do not bear fruit, they will bear fruit soon, so it should be accepted. If the people's trees bear fruit, but the monks' trees do not yet bear fruit, it should be said, "Surely your trees bear fruit." If they give, saying, "Take it, venerable sirs, may there be merit for us," it should be accepted after informing (the Saṅgha); thus, a garden should be exchanged for a garden. By this very method, a garden site, a monastery, and a monastery site can be exchanged for a garden. And with a large or small garden site, a garden, a garden site, a monastery, and monastery sites (can be exchanged).

How is a monastery to be exchanged for a monastery? The Saṅgha has a house in the village, and the people have a building in the middle of the monastery; both are equal in value. If the people request that house for that building, it is allowable to accept. If the monks have a more valuable house, when it is said, "Our house is more valuable," if they say, "Even though 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 so, it is allowable to accept. But if the people have a more valuable (building), it should be said, "Surely your house is more valuable." But if they say, "Let it be, venerable sirs, may there be merit for us, take it," then it is allowable to accept. Thus, a monastery should be exchanged for a monastery. By this very method, a monastery site, a garden, and a garden site can be exchanged for a monastery. And with a valuable or less valuable monastery site, a monastery, a monastery site, a garden, and garden sites (can be exchanged). Thus, the exchange of fixed property with fixed property should be understood.

In the exchange of heavy property with heavy property, a bench or seat, whether large or small, even one with legs of four finger-breadths, made by village boys playing in the dust heap, becomes heavy property from the time it is given to the Saṅgha. Even if kings, royal ministers, etc., give a hundred or a thousand benches in one instance, all the allowable benches should be accepted. Having accepted (them), they should be given according to the order of seniority, saying, "Use (them) for the common use of the Saṅgha"; they should not be given as personal property. The extra benches can be placed in the storehouse, etc., and bowls and robes can be placed on them. A bench given outside the boundary, saying, "We give it to the Saṅgha," should be given to the residence of the Saṅghatthera. If there are many benches there, there is no need for a bench; it should be given to the place where there is need, saying, "Use it for the common use of the Saṅgha." If another hundred benches are obtained for a valuable, hundred-fold, thousand-fold, or hundred-thousand-fold bench, it should be exchanged and taken. Not only a bench for a bench, but also a garden, garden site, monastery, monastery site, seat, cushion, and pillow are allowed to be exchanged. This method applies to seats, cushions, and pillows as well. Here, the allowable and unallowable have been stated in the manner described. There, the unallowable should not be used; the allowable should be used for the common use of the Saṅgha. The unallowable, or valuable, may be exchanged for the allowable, and the items mentioned should be taken. There is no cushion or pillow that falls under the category of light property.

A metal pot, a metal vessel, and a metal cauldron—these three, whether large or small, even those that can hold only a handful of water, are indeed heavy property. However, a metal water pot, made of black iron, copper, round iron, or bronze, that can hold the foot in Sri Lanka, should be divided. And a pāda (foot) holds about five Magadhanāḷis; one that holds more than that is heavy property. These are the metal containers that have come in the Pāḷi.

Even those that have not come in the Pāḷi, such as sprinklers, receivers, ladles, spoons, bowls, dishes, caskets, coal shovels, smoke shovels, etc., all, whether small or large, are heavy property. A bowl, an ayathālaka (a type of metal plate), and a copper plate are items to be distributed. A bronze or round iron container is allowable by common Saṅghika use or by lay disposal, but it is not allowable by personal use. Even a bronze, etc., container given to the Saṅgha is not allowable as a gift of relinquishment. "It should be used only through lay disposal," it is said in the Mahāpaccariya.

Apart from container distribution, also in other allowable metal goods—ointment boxes, ointment sticks, earwax removers, needles, leaf needles, small knives, pipphalaka, small knives, awls, keys, locks, knife handles, drills, nose cleaners, bhindivāla, metal hooks, metal pegs, metal balls, metal balls, metal wheels, and other well-known metal goods are distributable. Dhūmanetta phāla (a type of metal plate), lamp stands, tree lamps, lamp shovels, hanging lamps, and images of men, women, and animals, or other items that should be placed on walls, roofs, doors, etc., up to and including metal nails, all metal goods are indeed heavy property. Even those obtained by oneself should be kept and not used for personal use; they are allowable by common Saṅghika use or by lay disposal. The same method applies to tin goods. Milkstone utensils, dishes, caskets, etc., are indeed heavy property.

However, a water pot or an oil container that is larger than the foot holder is indeed heavy property. Gold and silver hārakuṭajātiphalika containers are not allowable even by lay disposal, let alone by common Saṅghika use or personal use. However, in the use of a dwelling place, everything is allowable, whether it causes an offense or not.

Pharasu pana antamaso vejjānaṃ sirāvedhanapharasupi garubhaṇḍameva. Kuṭhāriyaṃ pharasusadiso eva vinicchayo. Yā pana āvudhasaṅkhepena katā, ayaṃ anāmāsā. Kudālo antamaso caturaṅgulamattopi garubhaṇḍameva. Nikhādanaṃ caturassamukhaṃ vā hotu doṇimukhaṃ vā vaṅkaṃ vā ujukaṃ vā, antamaso sammuñjanidaṇḍakavedhanampi daṇḍabaddhaṃ ce, garubhaṇḍameva. Sammuñjanidaṇḍakhaṇanakaṃ pana adaṇḍakaṃ phalamattameva, yaṃ sakkā sipāṭikāya pakkhipitvā pariharituṃ, taṃ bhājanīyaṃ. Sikharampi nikhādaneneva saṅgahitaṃ. Yehi manussehi vihāre vāsiādīni dinnāni honti, te ca ghare daḍḍhe vā corehi vā vilutte ‘‘detha no, bhante, upakaraṇe, puna pākatike karissāmā’’ti vadanti, dātabbā. Sace āharanti, na vāretabbā; anāharantāpi na codetabbā.

Kammārataṭṭakāracundakāranaḷakāramaṇikārapattabandhakānaṃ adhikaraṇimuṭṭhikasaṇḍāsatulādīni sabbāni lohamayaupakaraṇāni saṅghe dinnakālato paṭṭhāya garubhaṇḍāni. Tipukoṭṭakasuvaṇṇakāracammakāraupakaraṇesupi eseva nayo. Ayaṃ pana viseso – tipukoṭṭakaupakaraṇesupi tipucchedanasatthakaṃ, suvaṇṇakāraupakaraṇesu suvaṇṇacchedanasatthakaṃ, cammakāraupakaraṇesu kataparikammacammachiddanakaṃ khuddakasatthakanti imāni bhājanīyabhaṇḍāni. Nahāpitatunnakāraupakaraṇesupi ṭhapetvā mahākattariṃ mahāsaṇḍāsaṃ mahāpipphalakañca sabbaṃ bhājanīyaṃ. Mahākattariādīni garubhaṇḍāni.

Valliādīsu vettavalliādikā yā kāci aḍḍhabāhuppamāṇā valli saṅghassa dinnā vā tatthajātakā vā rakkhitagopitā garubhaṇḍaṃ hoti, sā saṅghakamme ca cetiyakamme ca kate sace atirekā hoti, puggalikakammepi upanetuṃ vaṭṭati; arakkhitā pana garubhaṇḍameva na hoti. 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. Yehi panetāni rajjukayottādīni dinnāni honti, te attano karaṇīyena harantā na vāretabbā.

Yo koci antamaso aṭṭhaṅgulasūcidaṇḍamattopi veḷu saṅghassa dinno vā tatthajātako vā rakkhitagopito garubhaṇḍaṃ, sopi saṅghakamme ca cetiyakamme ca kate atireko puggalikakamme dātuṃ vaṭṭati. Pādagaṇhanakatelanāḷi pana kattarayaṭṭhi, upāhanadaṇḍako, chattadaṇḍo, chattasalākāti idamettha bhājanīyabhaṇḍaṃ. Daḍḍhagehamanussā gaṇhitvā gacchantā na vāretabbā. Rakkhitagopitaṃ veḷuṃ gaṇhantena samakaṃ vā atirekaṃ vā thāvaraṃ antamaso taṃagghanakampi phātikammaṃ katvā понятно. Phātikammaṃ akatvā gaṇhantena tattheva vaḷañjetabbo, gamanakāle saṅghikāvāse ṭhapetvā gantabbaṃ. Asatiyā gahetvā gatena pahiṇitvā dātabbo. Desantaraṃ gatena sampattavihāre saṅghikāvāse ṭhapetabbo.

Tiṇanti muñjaṃ pabbajañca ṭhapetvā avasesaṃ yaṃkiñci tiṇaṃ. Yattha pana tiṇaṃ natthi, tattha paṇṇehi chādenti; tasmā paṇṇampi tiṇeneva saṅgahitaṃ. Iti muñjādīsu yaṃkiñci muṭṭhippamāṇampi tiṇaṃ tālapaṇṇādīsu ca ekaṃ paṇṇampi saṅghassa dinnaṃ vā tatthajātakaṃ vā bahārāme saṅghassa tiṇavatthuto jātatiṇaṃ vā rakkhitagopitaṃ garubhaṇḍaṃ hoti, tampi saṅghakamme ca cetiyakamme ca kate atirekaṃ puggalikakamme dātuṃ vaṭṭati. Daḍḍhagehamanussā gahetvā gacchantā na vāretabbā. Aṭṭhaṅgulappamāṇopi rittapotthako garubhaṇḍameva.

Mattikāpakatimattikā vā hotu pañcavaṇṇā vā sudhā vā sajjurasakaṅguṭṭhasilesādīsu vā yaṃkiñci, dullabhaṭṭhāne ānetvā vā dinnaṃ tatthajātakaṃ vā rakkhitagopitaṃ tālaphalapakkamattaṃ garubhaṇḍaṃ hoti. Tampi saṅghakamme ca cetiyakamme ca niṭṭhite atirekaṃ puggalikakamme dātuṃ vaṭṭati. Hiṅguhiṅgulakaharitālamanosilañjanāni pana bhājanīyabhaṇḍāni.

Dārubhaṇḍeyo koci aṭṭhaṅgulasūcidaṇḍamattopi dārubhaṇḍako dārudullabhaṭṭhāne saṅghassa dinno vā tatthajātako vā rakkhitagopito, ayaṃ garubhaṇḍaṃ hotīti kurundiyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ pana sabbampi dāruveḷucammapāsāṇādivikatiṃ dārubhaṇḍena saṅgaṇhitvā ‘‘tena kho pana samayena saṅghassa āsandiko uppanno hotī’’ti ito paṭṭhāya dārubhaṇḍavinicchayo vutto.

Tatrāyaṃ atthuddhāro, āsandiko, sattaṅgo, bhaddapīṭhaṃ, pīṭhikā, eḷakapādakapīṭhaṃ, āmalakavaṭṭakapīṭhaṃ, phalakaṃ, kocchaṃ, palālapīṭhakanti imesu tāva yaṃkiñci khuddakaṃ vā hotu mahantaṃ vā, saṅghassa dinnaṃ garubhaṇḍaṃ hoti. Palālapīṭhena cettha kadalipattādipīṭhānipi saṅgahitāni. Byagghacammaonaddhampi vāḷarūpaparikkhittaṃ, ratanaparisibbitaṃ, kocchakaṃ garubhaṇḍameva.

Vaṅkaphalakaṃ, dīghaphalakaṃ, cīvaradhovanaphalakaṃ, ghaṭṭanaphalakaṃ, ghaṭṭanamuggaro, dantakaṭṭhacchedanagaṇṭhikā, daṇḍamuggaro, ambaṇaṃ, rajanadoṇi, udakapaṭicchako, dārumayo vā dantamayo vā veḷumayo vā sapādakopi apādakopi samuggo, mañjūsā, pādagaṇhanakato atirekappamāṇo karaṇḍo, udakadoṇi, udakakaṭāhaṃ, uḷuṅko, kaṭacchu, pānīyasarāvaṃ, pānīyasaṅkhoti etesupi yaṃkiñci saṅghe dinnaṃ garubhaṇḍaṃ. Saṅkhathālakaṃ pana bhājanīyaṃ, tathā dārumayo udakatumbo.

Pādakathalikamaṇḍalaṃ dārumayaṃ vā hotu coḷapaṇṇādimayaṃ vā sabbaṃ garubhaṇḍaṃ. Ādhārako pattapidhānaṃ, tālavaṇṭaṃ, bījanī, caṅkoṭakaṃ, pacchi, yaṭṭhisammuñjanī muṭṭhisammuñjanīti etesupi yaṃkiñci khuddakaṃ vā mahantaṃ vā dāruveḷupaṇṇacammādīsu yena kenaci kataṃ garubhaṇḍameva.

Thambhatulāsopānaphalakādīsu dārumayaṃ vā pāsāṇamayaṃ vā yaṃkiñci gehasambhārarūpaṃ, yo koci kaṭasārako, yaṃkiñci bhūmattharaṇaṃ, yaṃkiñci akappiyacammaṃ, sabbaṃ saṅghe dinnaṃ garubhaṇḍaṃ, bhūmattharaṇaṃ kātuṃ vaṭṭati. Eḷakacammaṃ pana paccattharaṇagatikaṃ hoti, tampi garubhaṇḍameva. Kappiyacammāni bhājanīyāni. Kurundiyaṃ pana ‘‘sabbaṃ mañcappamāṇaṃ cammaṃ garubhaṇḍa’’nti vuttaṃ.

Udukkhalaṃ, musalaṃ, suppaṃ, nisadaṃ, nisadapoto, pāsāṇadoṇi, pāsāṇakaṭāhaṃ, turivemabhastādi sabbaṃ pesakārādibhaṇḍaṃ, sabbaṃ kasibhaṇḍaṃ, sabbaṃ cakkayuttakayānaṃ garubhaṇḍameva. Mañcapādo, mañcaaṭanī, pīṭhapādo, pīṭhaaṭanī, vāsipharasuādīnaṃ daṇḍāti etesu yaṃkiñci vippakatatacchanakammaṃ aniṭṭhitameva bhājanīyaṃ, tacchitamaṭṭhaṃ pana garubhaṇḍaṃ hoti. Anuññātavāsiyā pana daṇḍo chattamuṭṭhipaṇṇaṃ kattarayaṭṭhi upāhanā araṇisahitaṃ dhammakaraṇo pādagaṇhanakato anatirittaṃ āmalakatumbaṃ āmalakaghaṭo lābukatumbaṃ lābughaṭo visāṇakatumbanti sabbametaṃ bhājanīyaṃ, tato mahantataraṃ garubhaṇḍaṃ.

Hatthidanto vā yaṃkiñci visāṇaṃ vā atacchitaṃ yathājātameva bhājanīyaṃ, tehi katamañcapādādīsu purimasadisoyeva vinicchayo. Tacchitaniṭṭhitopi hiṅgukaraṇḍako añjanakaraṇḍako gaṇṭhikā vidho añjanī añjanisalākā udakapuñchanīti idaṃ sabbaṃ bhājanīyameva.

Mattikābhaṇḍe sabbaṃ manussānaṃ upabhogaparibhogaṃ ghaṭapiṭharādikulālabhājanaṃ pattakaṭāhaṃ aṅgārakaṭāhaṃ dhūmadānakaṃ dīparukkhako dīpakapallikā cayaniṭṭhakā chadaniṭṭhakā thūpikāti saṅghassa dinnakālato paṭṭhāya garubhaṇḍaṃ, pādagaṇhanakato anatirittappamāṇo pana ghaṭako pattaṃ thālakaṃ kañcanako kuṇḍikāti idamettha bhājanīyabhaṇḍaṃ. Yathā ca mattikābhaṇḍe; evaṃ lohabhaṇḍepi kuṇḍikā bhājanīyakoṭṭhāsameva bhajatīti ayamettha anupubbikathā.

Avissajjiyavatthukathā niṭṭhitā.

Navakammadānakathā

323.Bhaṇḍikāṭṭhapanamattenāti dvārabāhānaṃ upari kapotabhaṇḍikayojanamattena.Paribhaṇḍakaraṇamattenāti gomayaparibhaṇḍakasāvaparibhaṇḍakaraṇamattena.Dhūmakālikanti idaṃ yāvassa citakadhūmo na paññāyati, tāva ayaṃ vihāro etassevāti evaṃ dhūmakāle apaloketvā katapariyositaṃ vihāraṃ denti.Vippakatanti ettha vippakato nāma yāva gopānasiyo na ārohanti. Gopānasīsu pana āruḷhāsu bahukato nāma hoti, tasmā tato paṭṭhāya na dātabbo, kiñcideva samādapetvā kāressati.Khuddake vihāre kammaṃ oloketvā chappañcavassikanti kammaṃ oloketvā catuhatthavihāre catuvassikaṃ, pañcahatthe pañcavassikaṃ, chahatthe chavassikaṃ dātabbaṃ. Aḍḍhayogo pana yasmā sattaṭṭhahattho hoti, tasmā ettha ‘‘sattaṭṭhavassika’’nti vuttaṃ. Sace pana so navahattho hoti navavassikampi dātabbaṃ. Mahallake pana dasahatthe ekādasahatthe vihāre vā pāsāde vā dasavassikaṃ vā ekādasavassikaṃ vā dātabbaṃ. Dvādasahatthe pana tato adhike vā lohapāsādasadisepi dvādasavassikameva dātabbaṃ, na tato uttari.

Navakammiko bhikkhu antovasse taṃ āvāsaṃ labhati, utukāle paṭibāhituṃ na labhati. Sace so āvāso jīrati, āvāsasāmikassa vā tassa vaṃse uppannassa vā kassaci kathetabbaṃ – ‘‘āvāso te nassati, jaggatha etaṃ āvāsa’’nti. Sace so na sakkoti, bhikkhūhi ñātī vā upaṭṭhāke vā samādapetvā jaggitabbo. Sace tepi na sakkonti, saṅghikena paccayena jaggitabbo. Tasmimpi asati ekaṃ āvāsaṃ vissajjetvā avasesā jaggitabbā. Bahū vissajjetvā ekaṃ saṇṭhāpetumpi vaṭṭatiyeva.

When monks depart due to famine, all monasteries are ruined; therefore, having allocated one, two, or three monasteries, the remaining monasteries should certainly be maintained by those who partake of gruel, rice, robes, and so on from those allocated monasteries. However, in the Kurundi, it is said: "When there are no requisites belonging to the Saṅgha, one monk should be told, 'Take one bed-frame and maintain it.' If he wants more, he should be given a third or a half and made to maintain it. But if he does not want it, saying, 'Only a pillar remains here, much work has to be done,' he should be made to maintain it by making it his personal property; for even in this way, the Saṅgha will obtain a place for storing goods and a place for new monks to reside." However, once maintained in this way, it becomes his personal property as long as he lives; upon his death, it belongs to the Saṅgha. If he wishes to give it to his saddhivihārikas, having considered the work, it should be made a third or a half his personal property and then made to be maintained. In this way, he is allowed to give it to his saddhivihārikas. But when there is no one to maintain it in this way, it should be maintained in the manner beginning, 'Having allocated one monastery,' etc."

And another thing is said there in the same place: Two monks, having taken land belonging to the Saṅgha, clear it and construct a dwelling for the Saṅgha. The one who took the land first is the owner. If both make it their personal property, he is the owner. If he makes it Saṅghika, and the other makes it his personal property, if there is much other dwelling space, even if he makes it his personal property, he should not be prevented. But if there is no such suitable place elsewhere, having prevented that, it should be done only by making it Saṅghika. But whatever work he has done there, that should be given to him. But if there are trees that provide shade or fruit in a constructed monastery or in a place for constructing a monastery, they should be removed after informing the Saṅgha. If they are personal property, the owners should be asked; if they do not give them, having asked up to the third time, they should be removed, saying, "We will give the price of the trees."

However, whoever, without taking even a vine belonging to the Saṅgha, constructs a personal monastery on land belonging to the Saṅgha with materials brought from elsewhere, half of it belongs to the Saṅgha, and half of it is personal property. If it is a pāsāda, the lower pāsāda belongs to the Saṅgha; the upper one is personal property. If he wants the lower pāsāda, it belongs to him. But if he wants both the lower and upper parts, he obtains half in both places. He constructs two dwellings – one Saṅghika, one personal. If he constructs it with materials that arose in the monastery, he obtains a third part. If he makes a heap or a prominent feature in an unoccupied place, half of the outer wall belongs to the Saṅgha, half to him. But if he fills in a large, uneven area, making a place for feet to step, the Saṅgha has no authority there.

Ekaṃ varaseyyaṃ: Here, the meaning is, "I allow one choice of bedding" in the place for giving new work or in a place acquired for the rains (vassaggena), whatever one desires.

Pariyosite pakkamati tassevetaṃ: If he comes again and dwells there within the rains, that is his; but if he does not come, the saddhivihārikas and others cannot take it.

The Discourse on Giving New Work is Finished.

Discourse on Rejecting Use Elsewhere, Etc.

324.Nātiharantī: They do not use it by taking it elsewhere. Guttatthāyā: For the sake of protecting what is there, such as beds and chairs, I allow taking it elsewhere. Therefore, for one who takes it elsewhere and uses it for the Saṅgha's use, what is lost is well lost, what is worn out is well worn out. If it is not damaged when that monastery is restored, it should be made natural again. For one who uses it for personal use, what is lost or worn out is a debt; when that is restored, it must be given. But if they take roof tiles, etc., from there and attach them to another Saṅghika monastery, they are well attached. However, by those who attach them to a personal monastery, either the value must be given, or it must be made as it was before. Whoever takes beds, chairs, etc., from an abandoned monastery with the intention of theft must certainly be made to pay the price of the goods and have them removed. For one who takes them saying, "I will give them back when I am a resident again," and uses them for the Saṅgha's use, what is lost is well lost, what is worn out is well worn out. If it is not damaged, it should be made natural again. For one who uses it for personal use, what is lost is a debt. If doors, windows, etc., from there are attached to a Saṅghika or personal monastery, they must certainly be returned.

Phātikammatthāyā: For the sake of increasing work. Here, "increasing work" means beds, chairs, and other dwellings that are equal to or greater in value.

Cakkalikaṃ: A cakkalikaṃ made by wrapping it with blankets, etc. Allehi pādehī: Ground or a dwelling covered with plaster should not be stepped on with feet of this sort, with which water is evident in the stepped place. But if only the moisture of water is evident, not the water itself, it is allowable. However, it is certainly allowable to step on a foot-wiper even with wet feet. It is not allowable only in a place where one should step with feet that have been washed with shoes on.

Coḷakena paliveṭhetuṃ: On a plastered floor or a covered floor, if there is no mat or rush mat, the feet should be wrapped with a coḷaka; when that is not available, it is allowable even to spread leaves. But there is a dukkaṭa for one who places them without spreading anything. However, if the residents there place them on the floor even without spreading anything and drag them even with unwashed feet, it is allowable to drag them in that way.

Na bhikkhave parikammakatā bhittī: Walls that have been prepared, whether white walls or those with paintings. And not only walls, but also doors, windows, door panels, stone pillars, and wooden pillars cannot be leaned against without covering them with a robe or anything else.

Dhotapādakā: Fearing that they will lie down in a place where one should step with washed feet after having washed their feet. "Dhotapādake" is also a reading. This is a designation for a place where one should step with washed feet. Paccattharitvā: Only after spreading a covering belonging to oneself over a covered floor, a spread-out dwelling, or a Saṅghika bed or chair should one lie down. If, even when one is asleep, some part of the body touches the bed or chair when the covering is crumpled, there is an offense. For counting hairs on the skin, there is an offense. The same method applies to one who leans with the head used for use. However, it is allowable to touch or step on them with the palms of the hands and the soles of the feet. There is no offense if the body is struck when taking out a bed or chair.

The Discourse on Rejecting Use Elsewhere, Etc., is Finished.

Discourse on Allowing Saṅghabhatta, Etc.

325.Na sakkonti saṅghabhattaṃ kātuṃ: They are not able to prepare food for the entire Saṅgha. Among uddesabhatta, etc., they want to prepare food for monks obtained by designation, thinking, "Having designated one, two, or...ten monks from the Saṅgha, give them." Others, having selected monks in that way, want to invite them and prepare food for them. Others, having drawn lots, and others, having determined fortnightly, uposatha, or pāṭipadika in this way, want to prepare food for one, two, or...ten monks. Thus, these foods have attained this usage: uddesabhatta, invitation. However, because even if they are not able in times of famine, they will be able to prepare Saṅghabhatta again when good times arise, therefore, the Blessed One, having included that also, said, "I allow, monks, Saṅghabhatta, uddesabhatta," etc.

In Saṅghabhatta, there is no fixed arrangement, therefore, one should not say there, "Now bring monks from elsewhere for us who have been eating for ten or twelve days today." It is not permissible to say even, "We did not obtain it in the previous days; now take that for us." For that is certainly obtained by those who come.

The Discourse on Allowing Saṅghabhatta, Etc., is Finished.

Discourse on Uddesabhatta

In Uddesabhatta and others, this is the method: When the king or a great minister of the king sends someone, saying, "Bring so many monks, having designated them from the Saṅgha," the time should be announced, and the fixed arrangement should be asked about. If there is one, it should be taken starting from there; if not, it should be taken starting from the seat of the elders. Even piṇḍapātikās should not be transgressed by the designator. However, those who protect the dhutaṅga will transgress themselves; when it is being taken in this way, lazy elder monks come later, they should not be told, "Venerable sir, it is being taken for twenty years; your fixed arrangement has been transgressed"; having set aside the fixed arrangement, it should be taken for them, and afterwards it should be taken according to the fixed arrangement. Having heard that "Much uddesabhatta has arisen in such-and-such monastery," monks come even from a monastery a league away; it should be taken for those who have arrived starting from the place where they are standing. Even for those who have not arrived but have entered the boundary of the vicinity, it should certainly be taken when the novices and others are taking it. They say that it should be taken for those standing outside the boundary of the vicinity, but it should not be taken. But if those who have descended into the boundary of the vicinity are united as one and are at the door of their monastery or even inside the monastery, the boundary is said to be increased by the assembly, therefore, it should be taken. Even when it is given to a new monk of the Saṅgha, it should certainly be taken for those who come later. However, in the second part, for those who come again after ascending to the seat of the elders, the first part is not obtained; it should be taken from the second part according to seniority.

Having designated one place for designating food in one monastery, the uddesabhatta announced anywhere within the boundary of the vicinity, even of the size of a gāvuta, should be taken in that place for designating food. One sends to one monk, saying, "Tomorrow also, send ten monks, having designated them from the Saṅgha"; that matter should be announced to the one designating food. If he forgets that day, it should be announced early on the second day. But if, while entering for alms, he remembers only after forgetting, as long as he does not transgress the boundary of the vicinity, it should be taken according to the usual arrangement of the alms hall. Even if the monks who have transgressed the boundary of the vicinity are united as one with those standing at the boundary of the vicinity, going without abandoning a distance of twelve hands from each other, it should be taken according to the usual arrangement. However, when the monks are not so united, a new arrangement should be made in the place where they remember outside the boundary of the vicinity, and it should be taken. If one remembers in the village inside the alms hall, it should be taken according to the arrangement of the alms hall. It should certainly be taken wherever one remembers; it is not permissible not to take it. For this is not obtained on the second day.

If someone, seeing monks going from their own monastery to another monastery, designates uddesabhatta, as long as they are within the inner vicinity or united as one with those standing at the boundary of the vicinity in the manner described, it should be taken only according to the arrangement in their own monastery. However, when it is said to those standing outside the vicinity, "Designate so many monks from the Saṅgha, venerable sirs," it should be taken for those who have arrived. There, even those standing at a distance, not abandoning a distance of twelve hands in the manner of being united as one, should be understood as having arrived. If they announce it to those who have entered the monastery to which they are going, it should be taken according to the arrangement of that monastery. Even if someone announces Saṅgha designation upon seeing monks at the village gate, on the street, at the crossroads, or inside a house, it should be taken for those who have gone to the inner vicinity in that place.

"One house, one vicinity" is the name.

"One house, no vicinity" is the name.

"Many houses, one vicinity" is the name.

"Many houses, no vicinity" is the name.

If someone, having obtained uddesabhatta in any place such as a village gate, street, or crossroads, and there isn't another bhikkhu, even on the second day, obtains another in that same place without having it reach his own, then whatever other bhikkhu he sees, whether new or elder, it should be given to him. If there is no one, it should be brought to himself and eaten.

If, while bhikkhus are sitting in the assembly hall waiting for the time, someone comes and says, "Give the saṅgha's uddesapatta, give the uddesapatta, give the patta designated from the saṅgha, give the saṅgha's patta," then the uddesapatta should be taken according to the established order and given. The same method applies even if it is said, "Give the saṅgha's uddesa bhikkhu, give the bhikkhu designated from the saṅgha, give the saṅgha's bhikkhu."

Here, the uddesaka should be amiable, conscientious, and wise; he should ask about the established order three times, and if there is no one who knows the established order, it should be taken from the elder's seat. But if someone says, "I know, I obtained it with ten years," he should be asked, "Are there, āvuso, bhikkhus of ten years?" If, having heard that, many come saying, "We are ten years, we are ten years," without saying "It falls to you, it falls to you," he should say, "Be quiet, all of you," and establish them in order. Having established them, the lay follower should be asked, "How many do you want?" When he says, "So many bhikkhus, bhante," without saying "It falls to you, it falls to you," the year of ordination, season, time of day, and shadow of all the newest should be asked. Even when being asked about the shadow, if another elder comes, it should be given to him. But if, after asking about the shadow and saying, "It falls to you," an elder comes, he does not obtain it. For even if one is sitting with a lengthy discussion or is dozing, what is taken is well-taken, what is passed is well-passed, for this is indeed an object to be shared; it falls only to the one who is present, and the state of being present should be determined by convention. And in the assembly hall, the inner boundary is the convention; the gain falls to one standing in it.

Someone, having brought eight uddesapattas from the assembly hall, fills seven pattas with fine foods and one with water, and sends them to the assembly hall; those who brought them, without saying anything, place them in the hands of the bhikkhus and depart. Whomever obtained what, that belongs to him. But for whomever obtained water, even if the established order is past, having kept the established order, another uddesabhatta should be taken. Whether he obtains rough food or fine food, or a set of three robes and requisites, this belongs to him. For this is his special merit. But since water is not food, another uddesabhatta is obtained.

But if those who brought them say, "Divide and eat all of this, bhante," and leave, it should all be divided and eaten, and the water should be drunk. But to one who designates from the saṅgha and says, "Give to the eight great elders, give to the middling ones, give to the new ones, give to the fully ordained sāmaṇeras, give to the middling reciters, etc., give to my relatives who are bhikkhus," one should say, "Lay follower, you say this, but it does not fall to them according to the established order," and it should be given only according to the established order. But when uddesabhattas are obtained by young sāmaṇeras, if there is a celebration in the house of the donors, it should be said, "Send it to your teachers and preceptors."

In whatever uddesabhatta the first portion falls to the sāmaṇeras and the subsequent portion to the great elders, there the sāmaṇeras cannot go forward thinking, "We obtained the first portion," but should go only according to the order. "When designated from the saṅgha, if it is said, 'You come,' one should take it only according to the established order, thinking, 'You will know mine another time, but the established order goes like this.'" But if, having said, "Give the saṅgha's uddesapatta," he brings a patta, filling whatever patta without taking it, even what is brought should be taken only according to the established order.

One, having been sent saying, "Bring the saṅgha's uddesapatta," says, "Bhante, give a patta, I will bring invitation-food." If it is known by the bhikkhus that he came from the uddesabhatta house and, having been told, "Surely you came from such and such a house?" he says, "Yes, bhante, not invitation-food, but uddesabhatta," it should be taken according to the established order. But one who, having been told, "Bring a patta," says, "How should I bring it?" and, having been told, "As you like," comes, this is called a reliable messenger. Whatever he wants, whether it is an uddesapatta, a patta in order, or an individual patta, that should be given to him. A foolish, uncomprehending one, having been sent saying, "Bring an uddesapatta," does not know what to say, and stands silently; he should not be asked, "To whom have you come?" or "Whose patta will you carry?" For if asked thus, due to the nature of the question, he might say, "I have come to you," or "I will carry your patta," then other bhikkhus, disgusted with that bhikkhu, would not look at him. But he should be asked, "Where are you going? What are you doing wandering about?" If, saying, "I have come for the uddesapatta," he gives it, the patta should be given.

Kūṭaṭṭhitikā (false established order) exists. In the house of a king or a royal minister, very fine uddesabhattas are always given, and having made them single wandering-for-alms-food, the bhikkhus partake of them separately according to the established order. Some bhikkhus, thinking, "Tomorrow they will fall to us," having noted their own established order, go; while they are not yet arrived, other visiting bhikkhus come and sit in the assembly hall; at that very moment, the royal men come and say, "Give the fine-food-pattas." The visitors, not knowing the established order, take them. At that very moment, bhikkhus who know the established order come and say, "What are you taking?" "Fine food from the royal house." "Since how many years?" "Since such and such a year." "Do not take it," and having stopped them, it should be taken according to the established order. Even when they have been taken and brought, even when they come at the time of giving the pattas, even when they come at the time of being given, even when pattas have been filled from the royal house and brought, even when the king sends word, "Today only the bhikkhus should come," and gives the alms food into the hands of the bhikkhus themselves; even when alms food given thus has been taken and brought, the bhikkhus who know the established order, having stopped them saying, "Do not eat," it should be taken only according to the established order.

Then the king, having fed them, even fills their pattas and gives them; whatever is brought should be taken according to the established order. But if it has been put just a little in the pattas, thinking, "Let them not go empty-handed," that should not be taken. Then, having eaten, they come with empty pattas; whatever they have eaten is a debt on them, said Mahāsumatthero. But Mahāpadumatthero said, "There is no matter of debt here, but those who do not know the established order should sit until those who know come; even if that is the case, what is eaten is well-eaten, now it should be taken according to the order of the pattas."

A set of three robes and requisites worth a hundred (kahāpaṇas) was the lot of an avassika bhikkhu, and in the monastery they wrote and placed, "Such alms food is the lot of the avassika." Then, after sixty years, another alms food of that kind arose; should this be taken according to the avassika established order, or according to the sixty-year established order? It was said that it should be taken according to the sixty-year established order, for this bhikkhu indeed has grown up taking the established order.

Antarābhaṭṭhako (one who interferes) exists. If a fully ordained sāmaṇera is ordained today thinking, "Tomorrow he will obtain uddesabhatta," his established order is past. Uddesabhatta falls to a bhikkhu, and his patta is not empty, and he gives the patta to someone sitting nearby; if they steal it, it is a debt. But if that bhikkhu gives the patta himself, thinking, "I will give my patta," it is not a debt on him. Or else, being disinterested in that food, he says to another, "Enough for me, I give this food to you; send the patta and have it brought," whatever is brought from there belongs to the owner of the patta. If they steal the patta, it is well-stolen; since the food has been given, it is not a debt.

There are ten bhikkhus in a monastery, of whom nine are piṇḍapātikas, and one is a sādiyanaka. When it is said, "Give ten uddesapattas," the piṇḍapātikas do not want to take them. The other bhikkhu takes them thinking, "All fall to me," it is not the established order. But if he passes on one to each and takes it, the established order stands. Having taken them thus and having them brought with the ten pattas, he gives nine pattas to the piṇḍapātikas thinking, "Please do me a favor, bhante," this is called bhikkhudattiya, it is suitable to take.

If that lay follower says, "Bhante, you should come to the house," and that bhikkhu goes to his house thinking to those bhikkhus, "Come, bhante, be my companions." Whatever he obtains there, all belongs to him. The others obtain what is given by him. Then, having seated them in the house itself, having given the water of donation, they give gruel, hard food, etc., "Whatever people give, bhante, take it," it is suitable for the others only by the word of that bhikkhu. Having filled the pattas of those who have eaten, they give them for the purpose of going, all belongs to that bhikkhu, what is given by him is suitable for the others.

If, however, they go to the monastery, having been told by that bhikkhu, "Bhante, take my alms food, and it is suitable to do what the people say," whatever they eat there and bring out, all of that belongs to him. Or else, without being told, "Take my alms food," they go thinking, "It is suitable to do what the people say," and there, having heard one making an അനുമോദന (anumodana) with a sweet voice, and being pleased with the elders' calmness, they give much monastic equipment, this is called "akatabhāgo" (undesignated portion) arising from pleasure in the elders, therefore it falls to all.

Someone, having had a patta designated from the saṅgha and taken according to the established order, carries it, fills it with fine edibles and foods, brings it, and gives it thinking, "Bhante, let the whole saṅgha partake of this," it should be divided and partaken of by all. But for the owner of the patta, even if the established order is past, another uddesabhatta should be given. Then, if he says, "Give all the saṅgha's patta first," a patta belonging to a conscientious bhikkhu should be given. And having brought it, if it is said, "Let the whole saṅgha partake of it," it should be divided and partaken of.

Someone, having brought food in a bowl, says, "I will give it for the saṅgha's designation," without giving a single morsel, it should be given to one according to the established order, having made it just enough for sustenance. Then, if he brings food, not knowing what to say, he remains silent, it should not be said, "For whom have you brought it? To whom do you want to give it?" For if asked thus, due to the nature of the question, he might say, "I have brought it for you, I want to give it to you," then other bhikkhus, disgusted with that bhikkhu, would not even think of looking at him, turning their necks. But if, when asked, "Where are you going? What are you doing wandering about?" he says, "I have come having taken uddesabhatta," it should be taken according to the established order by a conscientious bhikkhu. If what is brought is much, it is enough for all, there is no need for the established order; starting from the elder's seat, the patta should be filled and given.

When it is said, "Give (him) the saṅgha-uddesa allocation," without asking, "What will you bring?" it should be accepted according to the established custom. However, for choice foods like pāyāsa or a lump of delicious alms food that are regularly obtained, specific arrangements should be made, as well as for porridge with side dishes, expensive fruits, and choice pastries. But for ordinary rice, porridge, fruits, and pastries, only one arrangement should be made. When it is said, "I will bring ghee," one arrangement is sufficient for all ghee, and similarly for all oils. But when it is said, "I will bring honey," one arrangement is sufficient for honey, and similarly for molasses, licorice, and other medicines. If they give fragrant garlands as a saṅgha-uddesa, is it suitable for a piṇḍapātika or not? Because only non-vegetarian food is prohibited, it is suitable, but some say it should not be accepted because it is given intending for the Saṅgha. (pāci. 239)

The Discourse on Uddesa-bhutta is concluded.

The Discourse on Invitation-meal

An invitation that is for an individual, (the invited person) is independent. But a Saṅgha invitation should be accepted in the same manner as described for uddesa-bhutta. If in this case, the messenger is articulate, and instead of saying, "Venerable, accept a meal for the Saṅgha of monks at the royal residence," he says, "Accept alms," it is suitable even for piṇḍapātikas. If the messenger is inarticulate and says, "Accept a meal," but the meal allocator is articulate and instead of saying "meal," says, "Venerable, you go;" even then it is suitable for piṇḍapātikas. But it is not suitable if it is said, "A meal will come to you" according to your turn. If a person who has come to invite enters the assembly hall and says, "Give eight monks," or "Give eight bowls;" even then it is suitable for piṇḍapātikas, and it should be said, "You and you go." But if he says, "Give eight monks; accept a meal, give eight bowls; accept a meal," it should be accepted according to the order. If the one who is accepting interrupts and says "meal," but says "You and you go," it is suitable for piṇḍapātikas. But when it is said, "Venerable, give your bowl, you come," one should go, saying, "Good, lay devotee." Even if, having designated from the Saṅgha, it is said, "You come," it should be accepted according to the established custom.

From the invitation-meal house, for one who has come for a bowl, the bowl should be given according to the arrangement in the same manner as described for uddesa-bhutta. If one, without saying, "A bowl in turn from the Saṅgha," simply says, "Give one bowl," and takes a bowl and fills it without being accepted, that belongs to the owner of the bowl, and it should not be accepted according to the arrangement as in uddesa-bhutta. Here too, one who comes and stands silently should not be asked, "To whom have you come?" or "Whose bowl will you carry?"

For by asking he might say, "I have come to you, I will carry your bowl," then that monk would be despised by the monks. But when asked, "Where are you going, what are you wandering around doing?" and he says, "I have come for his bowl," the bowl should be given having accepted it according to the meal arrangement in turn. When it is said, "Give the bowl for bringing the meal," it should also be given according to the meal arrangement in turn. If, having brought (the food), he says, "Let the whole Saṅgha partake," it should be divided and partaken of. Even if the bowl owner has passed, having kept the arrangement, another meal should be accepted in turn.

If one brings a meal in a pot and says, "I give (this) to the Saṅgha," it should be divided starting from the āḷopa-meal arrangement, dividing by the āḷopa count. But if he remains silent, he should not be asked, "For whom is this brought, to whom do you wish to give it?" But if, when asked, "Where are you going, what are you wandering around doing?" he says, "I have brought a meal for the Saṅgha, I have brought a meal for the elders," it should be taken and divided according to the āḷopa-meal arrangement. If, however, what is brought is much, it is much for the entire Saṅgha, the alms brought is called abhihaṭabhikkhā and is suitable even for piṇḍapātikas, there is no need to ask about the arrangement, and the bowl should be filled and given starting from the elder's seat.

A lay devotee sends to the Saṅgha elder, or to one known for ascetic practice, or to the meal allocator, saying, "Having taken eight monks, come for our meal acceptance," even if it is sent by relatives and supporters, these three people are not allowed to ask, they should just establish the heading, have eight monks designated from the Saṅgha, and go with themselves as the ninth. Why? Because gain arises for the Saṅgha of monks relying on these monks. But a resident monk unknown to the one with ascetic practice etc. is allowed to ask, therefore he, having raised the heading, "Shall I take from the Saṅgha, or shall I come with those whom I know?" should proceed as the donors say. But when it is said, "Take those who are dependent on you or those whom you know and come," he is allowed to go with those who wish to go. If they send, "Send eight monks," they should be sent from the Saṅgha itself. If one is able to obtain alms in another village, another village should be gone to. If it is not possible to obtain (alms), that same village should be entered for alms.

Invited monks are sitting in the assembly hall, if there people come saying, "Give the bowls," they should not be given by the uninvited. It should be said, "These are invited monks." But if they say, "You also give," it is suitable to give. During festivals etc., people themselves go to the residences and meditation halls and invite even with a hundred monks who are versed in the Tipiṭaka and those who preach Dhamma. Then it is suitable to go taking even those who know. Why? People who need a large Saṅgha of monks do not go to the residences and meditation halls, they take monks from the assembly place according to their ability and strength and go.

If the Saṅgha elder, or one known for ascetic practice, or the meal allocator, or another, having spent the rains elsewhere or having gone somewhere, return to their own place, and people make offerings to the newcomer, one should go taking those who know the first time. But from the time the second occasion is started after the fixed time, one should go having taken (monks) from the Saṅgha itself. Being a brand new newcomer, they go thinking, "I will see relatives or supporters," there their relatives and supporters make offerings. Here, however, it is suitable to go taking those who know.

But one who has much gain, his own place and the newcomer's place are the same, everywhere people sit having prepared a Saṅgha meal, he should go having taken (monks) from the Saṅgha itself, this is the distinction in invitation. The remaining all questions should be understood in the same manner as described for uddesa-bhutta. In the Kurundi, however, it is said, "When it is said, 'Give eight great elders,' only eight great elders should be given." This method (is for) the middle etc. But if, without specifying, he says, "Give eight monks," they should be given from the Saṅgha.

The Discourse on Invitation-meal is concluded.

The Discourse on Ticket-meal

In the ticket-meal, however, "I allow, monks, to designate by writing on a ticket or a slip, and drawing (it) out," from that saying, having written letters such as "Ticket-meal of so-and-so" on a ticket made of heartwood or on a slip made of bamboo strips, reeds, palm leaves, etc., having put (them) in a basket or a robe bag, having mixed all the tickets, stirring (them) again and again only from the bottom and top, a meal allocator endowed with five qualities should give the tickets starting from the established custom, if there is an established custom; if not, starting from the seat of the elders. To those who have come later and to those standing far away as a single group, they should be given in the same manner as described for uddesa-bhutta.

If a monastery has many surrounding alms villages, but there are not many monks, they receive tickets according to the village, they should be accepted according to the village, "Your ticket-meal comes in such-and-such a village." When accepting in this way, even if there are various kinds of sixty ticket-meals in each village, all are accepted, near that alms village of his, there are another two or three ticket-meals, those should also be given to him. For it is not possible to send another monk for their sake.

If, having noted that there are many ticket-meals in some villages, they should be given to seven or eight monks. When giving, the tickets for four or five meals should be tied together and given. If, having passed that village, there is another village, and in that (village) there is only one ticket-meal, but they give (it) early in the morning, having given even that to one of these monks by favor, he should be told, "Having taken that early in the morning, afterwards take the other meals in the inner village." If, without accepting the ticket-meals in the inner village, he goes with the idea that they are accepted, having accepted the ticket-meal in the outer village, he should return to the monastery and having accepted the other (meals), the inner village should be gone to. "For Saṅgha gain cannot be accepted outside the boundary," this is the method said in the Kurundi.

If, however, there are many monks, tickets are not received according to the village, they should be accepted according to the street, or according to one house in a street, or according to the family. In the streets etc. also, where there are many meals, they should be accepted for many monks in the same manner as described in the village. When tickets are not available, they should be accepted having designated (the recipient).

The ticket-giver, however, should know the duties. For he, having risen early in the morning, having taken the bowl and robe, having gone to the dining hall, having swept the unswept place, having provided drinking water and water for use, having noted the time when "the duties will now be done by the monks," having struck the gong, when the monks have assembled, the ticket-meal should be accepted in the village on duty first. It should be said, "Your ticket comes in such-and-such a duty village, go there."

If the village is more than an additional league away, they become tired going that day, it should be accepted even today, "Tomorrow your duty village comes." One who is being sent to the duty village and does not go, seeks another ticket, it should not be given. For there is loss of merit for faithful people, and a break in gain for the Saṅgha, therefore, another ticket should not be given to him even on the second or third day, he should be told, "Go and eat at your own bowl place," if he does not go for three days, the ticket should be accepted for the village on duty closer than the duty village. If he does not accept that, from then on it is not suitable to give him another ticket, but strong punishment should be done, it should not be reduced from sixty or fifty. Having accepted (a ticket) in the duty village, the monastery turn should be accepted, it should be said, "Your monastery turn comes." Two or three porridge tickets and three or four meal tickets should be given to the one on monastery duty, but they should not be given having made it permanent. For the porridge and meal givers would become different (displeased), "Only the monastery attendants eat our porridge and meal," therefore they should be given to other families.

If they bring and give a share to the monastery attendants, that is skillful; if not, having accepted a turn, their porridge and meal should be brought. To that extent, the tickets are just a convenience for them, but with the rains group at the bowl place, they are indeed allowed to accept another choice meal ticket. Having made a separate arrangement for an occasional, extra, special meal, a ticket should be given.

If someone receives a ticket (salākā), they do not receive that meal on that day; it should be taken on the following day. They only receive the meal, not extra portions; even in this case, it should be taken again later. The same method applies to a milk-rice meal ticket (khīrabhattassa salākā). But if they receive only milk, not the meal, they should not take another ticket after receiving the milk. If two or three single-portion walking-for-alms meals (ekacārikabhattāni) fall to one person, in times of famine, they should be separated and taken individually when acquired by a saṅghanavaka (a group providing for the Saṅgha); even if a regular ticket-meal (pākatikasalākabhattaṃ) is not received, it should be taken on the following day.

If there is a small monastery and all the bhikkhus share the same resources (ekasambhogā), when drawing lots for sugarcane (ucchusalākaṃ), it is permissible to give it to whomever is present and to have the senior monks and others cut it during the day to distribute. After distributing the molasses ticket (rasasalākaṃ), it is permissible to strain the juice after the meal or to make molasses (phāṇitaṃ) and give it to those who depend on alms rounds (piṇḍapātikādīnampi). For newcomers (āgantukānaṃ), tickets should be drawn after knowing whether they have arrived or not. In a large monastery (mahāāvāse), tickets should be drawn after establishing a fixed procedure (ṭhitikaṃ katvā).

A sour gruel ticket (takkasalākampi) can be given to the elders (therānaṃ) by delivering it to the common area (sabhāgaṭṭhāne), cooking it, or smoking it. In a large monastery, one should proceed in the same manner as stated above. Tickets for fruit (phalasalāka), cakes (pūvasalākā), medicine (bhesajja), perfume, and flowers (gandhamālasalākā) should also be drawn according to a separate fixed procedure (visuṃ ṭhitikāya). Although tickets for medicine and other items are also suitable for alms-goers (piṇḍapātikānampi), they should not be accepted due to being received through the drawing of lots (salākavasena). They give only a small portion of rice (aggabhikkhāmattaṃ) as a ticket-meal (salākabhattaṃ); it should be taken after inquiring about the fixed procedure (ṭhitikaṃ pucchitvā). If there is no fixed procedure, it should be taken starting from the seat of the elders (therāsanato paṭṭhāya). If there are many such meals, two or three should be given to each bhikkhu; if not, give only one to each, and after going through the order, give again, starting from the seat of the elders. If it is interrupted in between, the fixed procedure should be noted. But if such a meal is consistently available, the person who receives it should be told, "Whether you receive it or not, you should take it tomorrow as well." If one is not consistently available, but on the day of receiving, one receives as much as one needs, but the days of not receiving are more numerous, the one who receives it should be told, "Take it tomorrow" if they do not receive it.

If someone arrives after the tickets have been drawn, the ticket is already past and should not be brought and given to them. The ticket is received only by coming and extending one's hand after the sounding of the bell (ghaṇṭippaharaṇato paṭṭhāya). Even for someone else who comes and stands nearby, it is considered past once it is past. But if someone else is taking it on their behalf, they receive it even if they are not present themselves. In the common area (sabhāgaṭṭhāne), knowing that so-and-so is absent, it is permissible to set it aside, saying, "This is their ticket." If they make an agreement that "it should not be given to the absent," it is unrighteous (adhammikā). For someone standing within the boundary of the residence (antoupacāre), shareable items (bhājanīyabhaṇḍaṃ) are due. But if they make a loud noise saying, "Give it to the absent," a penalty (daṇḍakammaṃ) should be imposed, and they should be told, "Let them come and take it."

Five or six tickets are lost, and the meal distributor (bhattuddesako) forgets the names of the donors; if that lost ticket is given to the senior monk (mahātherassa) or to himself, and he tells the bhikkhus, "A ticket-meal (salākabhattaṃ) was given to me in such-and-such village; you should eat the ticket-meal received there," it is permissible. But it is not permissible to receive that meal in the assembly hall (āsanasālāya) without it having been brought to the monastery (vihāre apāpitaṃ) and then eat it there. If it is said, "Starting today, take my ticket-meal," it is not permissible to take it there in the assembly hall; it must be brought to the monastery and taken. But if it is said, "Starting tomorrow," the meal distributor should be informed, "Starting tomorrow, the family named so-and-so is giving a ticket-meal; you should remember during the ticket-taking time." In a famine, after stopping the ticket-meal and when prosperity returns, seeing something good, they re-establish it, saying, "Starting today, take our ticket-meal"; it should be brought to the monastery and then taken, not taken inside the village (antogāme agāhetvā). This is called a "ticket-meal" (salākabhattaṃ). It is not like a meal specifically designated (uddesabhattasadisaṃ), it is given specifically with the monastery in mind (vihārameva sandhāya diyyati), therefore it is not permissible to take it outside the inner boundary (bahiupacāre gāhetuṃ). But if it is said, "Starting tomorrow," it must be taken in the monastery.

A traveling bhikkhu (gamiko) wishes to go in a certain direction, and a village-turn ticket (vāragāmasalākā) has been received by another in that direction; it is permissible to take that, and tell the other bhikkhu, "You take my bowl-ticket" (pattasalākaṃ), and go. However, the ticket for that person must be taken within the boundary of the residence (upacārasīmaṃ anatikkanteyeva).

In an abandoned monastery (chaḍḍitavihāre), people establish a ticket-meal (salākabhattaṃ) so that the bhikkhus can care for the Bodhi tree and shrines and eat; it is permissible for the bhikkhus to reside in their own places, go there early, perform their duties (vattaṃ karitvā), and eat that meal. If, after they have been given the ticket and have gone for the following day, a newcomer bhikkhu (āgantuko) resides in the abandoned monastery, performs the duties early, rings the bell (ghaṇṭiṃ paharitvā), receives the ticket-meal himself, and goes to the assembly hall (āsanasālaṃ), he is the owner of that meal. But if, while the bhikkhus are performing their duties (vattaṃ karontesuyeva), someone gives two or three sweeps of the broom on the ground, rings the bell, and goes, saying, "The ticket-meal in Dhuragāma falls to me," that does not fall to them because it was taken by theft (corikāya gahitattā); it belongs to the bhikkhus who performed the duties, received the ticket, and went later.

One village is very far away, and the bhikkhus do not want to go regularly; people say, "We will be excluded from merit" (puññena paribāhirā homā); those bhikkhus who are in a monastery near that village should be told, "You should eat on behalf of these bhikkhus on a future day." However, tickets must be given daily, and they are not considered given merely by the ringing of the bell (ghaṇṭippaharaṇamattena) or by the shaking of the basket (pacchicālanamattena); the basket (pacchiṃ) should be taken and the tickets scattered on a seat (pīṭhake ākiritabbā), but the basket should not be held at the mouth's edge (mukhavaṭṭiyaṃ). For if there were a snake or scorpion there, it would cause suffering; therefore, holding the basket from below, turning the opening away (parammukhaṃ katvā), the tickets should be scattered, thinking, "Even if there is a snake, it will flee from here." Having scattered the tickets in this way, they should be taken according to the villages, in the manner previously stated. Furthermore, after giving one to the senior monk (mahātherassa), and giving the rest to oneself, saying, "The rest fall to me," and after performing the duties, venerating the shrine (cetiyaṃ vanditvā), when the bhikkhus standing in the cloister (vitakkamāḷake) say, "The tickets have been given, friend" (pāpitā, āvuso, salākā), one should say, "Yes, venerable ones, you take the ticket-meal in the villages you go to" (tumhe gatagatagāme salākabhattaṃ gaṇhathā); even given in this way, they are well given (supāpitāva honti).

Bhikkhus going to another monastery for the purpose of hearing the Dhamma (dhammasavanatthaṃ) all night, without taking tickets (salākā aggahetvāva), thinking, "We will go on alms round (piṇḍāya caritvā) in our own customary village (gocaragāmeva) without taking any donations there," and then come to the monastery to eat the bowl-ticket-meal (pattasalākabhattaṃ) of the elder (therassa), it is permissible. Then, even the senior monk (mahātheropi), thinking, "What am I doing here?" (ahaṃ idha kiṃ karomī), goes with them; when they arrive at their customary village without eating in the monastery they went to, and they say, "Give us the bowls, venerable one; we will bring ticket-gruel (salākayāguādīni āharissāmā)," the bowls should not be given. "Why don't you give them, venerable one?" (Kasmā, bhante, na dethā) "The meal belonging to the monastery (vihāraṭṭhakaṃ bhattaṃ) belongs to those residing in the monastery (vihāre vutthānaṃ), we are residing in another monastery" (mayaṃ aññasmiṃ vihāre vutthā). But if they say, "Give it, venerable one; we are not giving it to the monastery fund (vihāre pālikāya dema), we are giving it to you; take our alms" (gaṇhatha amhākaṃ bhikkha), then it is permissible.

The Discourse on Ticket-Meals is Concluded.

Discourse on Fortnightly Meals, etc.

Fortnightly (pakkhikaṃ): This follows the same procedure as the ticket-meal (salākabhattagatikameva); it should be taken and eaten. If both the ticket-meal and the fortnightly meal are plentiful and cover everyone, both meals should be taken separately (visuṃ visuṃ gāhetabbāni). If the bhikkhu Saṅgha is large, the fortnightly meal should be taken first, according to its fixed procedure (ṭhitikāya), and then the ticket-meal should be taken; or the ticket-meal should be taken first, and then the fortnightly meal should be taken according to its fixed procedure. Those who do not receive will go on alms round (piṇḍāya carissanti). If both meals are plentiful, but the bhikkhus are few; the ticket-meal (salākabhattaṃ) is usually available daily, therefore, keeping that aside, only the fortnightly meal should be taken, saying, "Eat the fortnightly meal, friends" (pakkhikameva gāhetabbaṃ). They give excellent fortnightly meals; a separate fixed procedure (visuṃ ṭhitikā) should be established. The fortnightly meal should not be taken today, thinking, "Tomorrow is the fortnight" (sve pakkho). But if the donors say, "Tomorrow there will be plain meals (lūkhabhattaṃ) in our house; designate the fortnightly meal today itself," this is permissible (evaṃ vaṭṭati).

Uposatha Meal (uposathikaṃ): This refers to what is given personally, which one eats oneself after undertaking the Uposatha observances (uposathaṅgāni samādiyitvā) every half-month. Pāṭipada Meal (pāṭipadikaṃ): This refers to the donation given on the day after the Uposatha, considering that "on the Uposatha, many faithful and devoted people honor the bhikkhus, but on the day after the Uposatha (pāṭipade), the bhikkhus are tired; what is given on the day after the Uposatha is like a donation given during a famine and is of great fruit; what is given on the second day to those whose sīla is purified by the Uposatha observance (uposathakammena vā parisuddhasīlānaṃ dutiyadivase dinnaṃ) is of great fruit." Both of these also follow the same procedure as the ticket-meal (salākabhattagatikameva). Thus, all seven of these meals are not permissible for those who depend on alms rounds (piṇḍapātikānaṃ na vaṭṭanti), as it would break the dhutaṅga practice.

"Arrival Meal" (āgantukabhattaṃ). This method applies to the rest. If there are many arrival meals (āgantukabhattānipi) and many newcomers (āgantukāpi), one should be given to everyone; if the meals are insufficient, they should be taken according to a fixed procedure (ṭhitikāya gāhetabbaṃ). If one newcomer arrives first and takes all the arrival meals for himself and sits down, everything belongs to him; later arrivals should partake of what has been given by him. Even he should take one for himself and give the rest. This is generosity (uḷāro).

If one arrives first but sits silently without taking anything for himself, it should be taken in order together with those who arrive later (pacchā āgatehi saddhiṃ paṭipāṭiyā gaṇhitabbaṃ). If newcomers are always arriving, it should be eaten on the day of arrival itself (āgatadivaseyeva bhuñjitabbaṃ); if they arrive intermittently, it should be eaten for two or three days. However, in the Mahāpaccari, it is said that "it is permissible to eat for seven days."

An resident bhikkhu (āvāsiko) having gone somewhere, has returned, that one should also partake of the newcomer meal (āgantukabhattaṃ paribhuñjitabbaṃ). If it has been stipulated in the monastery (vihāre nibandhāpitaṃ hoti), it should be taken in the monastery (vihāre gāhetabbaṃ). If the monastery is far away, and it has been stipulated in the assembly hall (āsanasālāya nibandhāpitaṃ), it should be taken in the assembly hall. If the donors say, "In the absence of newcomers, even the residents may partake (āvāsikāpi paribhuñjantū)," it is permissible (vaṭṭati).

The same line of reasoning (kathāmaggo) applies to the Going Meal (gamiyabhattepi). This, however, is the difference: a newcomer (āgantuko) receives only the newcomer meal (āgantukabhattameva labhati), while a going bhikkhu (gamiko) receives both the newcomer meal and the going meal (gamiyabhattampi). An resident bhikkhu (āvāsikopi) who intends to depart becomes a going bhikkhu (gamiko hoti); he receives the going meal. Just as with the newcomer meal, this is not received for two, three, or seven days. If one eats, thinking, "I will go" (Gamissāmīti bhutto), but does not go that day for some reason, it is permissible to eat again on the following day, due to the intention of setting out (saussāhattā). If thieves block the way (corā vā panthaṃ rundhanti), or there is water (udakaṃ vā), or rain falls (devo vā vassati), or the caravan (sattho) does not depart, for one who has eaten thinking, "I will go," it should be eaten with the intention of setting out (saussāhena bhuñjitabbaṃ). Considering these dangers, it is said in the Mahāpaccari that "it is permissible to eat for two or three days" (dve tayo divase bhuñjituṃ vaṭṭatīti mahāpaccariyaṃ vuttaṃ). However, it is not permissible to eat pretending (lesaṃ oḍḍetvā) to go.

As for the Sick Meal (gilānabhattampi), if it is sufficient for all the sick, it should be given to all; if not, it should be taken according to a fixed procedure (ṭhitikaṃ katvā gāhetabbaṃ). One sick person is in good enough condition to go into the village, while another is not; this one is called "greatly sick" (mahāgilāno). The sick meal should be given to this one. There are two greatly sick persons—one is fortunate (lābhī), well-known, and receives much food and sustenance (bahuṃ khādanīyaṃ bhojanīyaṃ labhati), while the other is destitute (anātho), receives little, and enters the village; the sick meal should be given to this one. In the sick meal, however, there is no limit on the number of days (divasaparicchedo natthi). As long as the illness does not subside (yāva rogo na vūpasammati) and one cannot subsist without eating wholesome food (sappāyabhojanaṃ abhuñjanto na yāpeti), it should be eaten. But when even after eating mixed gruel (missakayāguṃ) or a mixed meal (missakabhattaṃ), the illness does not worsen, from that point on, it should not be eaten.

Gilānupaṭṭhākabhattampi: The meal for the sick attendant, if it is sufficient for all, should be given to all. If it is not sufficient, it should be taken after establishing a fixed share. Here too, in the case of two sick people, it should be taken by the attendant of the seriously ill one; in the case of two seriously ill people, by the attendant of the helpless sick one. In a family that gives both the meal for the sick and the meal for the sick attendant, the attendant of whichever sick person receives the meal should take it from there. In the meal for the sick attendant, there is no limit of days; as long as the sick person receives it, so long does their attendant receive it. These four meals, if given in this way, "Let newcomers, travelers, the sick, and attendants take my alms," are suitable even for those who live on alms. But if I insist on a meal for newcomers, etc., given thus, "Let them take my meal," it is not suitable for those who live on alms.

Dhurabhattaṃ: Fixed meal means a regular meal, which is of two kinds: belonging to the Saṅgha and personal. Of these, that which is stipulated as "We give a fixed meal to the Saṅgha" partakes of the nature of a ticket-meal (salākabhatta). But if it is given saying, "Take my regular alms," it is suitable even for those who live on alms. Even in the case of a personal meal, if it is said, "I will give you a fixed meal," it is not suitable for one who lives on alms. But if it is said, "Take my regular alms," it is suitable; it should be accepted. Even if after a few days have passed, one says, "Take the fixed meal," it is suitable because of the proper acceptance at the beginning.

Kuṭibhattaṃ: Dwelling meal means that after having a dwelling built for the Saṅgha, it is stipulated, "Let those dwelling in our monastery take only our meal." This has the nature of a ticket-meal (salākabhatta); it should be taken and eaten. But if it is said, "Let those dwelling in our monastery take only our alms," it is suitable even for those who live on alms. But that which is given out of confidence in an individual or after having a dwelling built for him, saying, "We give to you," belongs to him alone; when he has gone somewhere, it should be eaten by those without resources.

Vārabhattaṃ: Turn meal means that given during a time of famine, starting from the regular household, "We will support the monks in turn"; even that, if given with an announcement for alms, is suitable for those who live on alms. But if just "turn meal" is said, it partakes of the nature of a ticket-meal (salākabhatta). If they send rice etc., saying, "Let the novices cook and give it," it is suitable for those who live on alms. Thus, these three, and the four beginning with the meal for newcomers, are seven. These, together with the fourteen meals beginning with the meal for the Saṅgha, make fourteen meals.

Vihārabhattaṃ: Monastery meal means a meal produced there in the monastery; it is taken as a Saṅgha meal. However, in places like Tissa Great Monastery, Cittalapabbata etc., because it has been accepted that those who have attained the discriminations and are free from taints can partake of it even as those who live on alms, it is suitable for those who live on alms in such places. But if it is given saying, "We give to eight monks, we give to four," then the meal for eight and the meal for four; even that, if given with an announcement for alms, is suitable for those who live on alms. That which is given by a great confectioner, filling the bowl with excessive cakes and heaping them up, is called a lump meal (guḷhakabhatta). These three partake of the nature of ticket-meals (salākabhatta).

Guḷhakabhattaṃ: There is also a lump meal (guḷhakabhatta), here some people, after having a great Dhamma sermon and a monastery offering made, because they are unable to give to the entire Saṅgha, give lumps in order to know the number of monks, "Let two or three hundred monks take our meal." This is suitable even for those who live on alms. Thus, in the section on robes (cīvarakkhandhaka), what is allowable for robes has been stated; but in this section on lodging (senāsanakkhandhaka), what is allowable for lodging and what is allowable for alms have been stated.

What is allowable for requisites for the sick should be understood thus: among medicines such as ghee etc., royal or great ministers send even a hundred or a thousand jars of ghee to the monastery. After striking the bell, beginning from the seat of the elders, it should be given, filling the bowl that has been taken; it is suitable even for those who live on alms. If lazy elders come later, they should not be told, "Venerable sir, it is given to those of twenty years' standing; your fixed share is past." After setting aside a fixed share, it should be given to them, and then given according to the fixed share.

Having heard that "Much ghee has arisen in such and such a monastery," monks come even from a monastery a league away; it should be given to those who arrive, beginning from their respective positions. Even to those who have not arrived but have entered the boundary of the vicinity, it should definitely be given when their pupils etc. take it. If they say, "Give to those standing outside the boundary of the vicinity," it should not be given. But if those who have stepped into the boundary of the vicinity are united and are at the door of their own monastery or even inside the monastery, the boundary is considered extended by the assembly, therefore it should be given. Even if it has been given to a junior monk of the Saṅgha, it should definitely be given to those who come later. But in the second distribution, those who arrive later after one has ascended the seat of the elders do not receive the first share; it should be given from the second share, according to seniority in vassas. After entering the boundary of the vicinity, wherever it has been given, it should be distributed at the entire assembly place itself.

In whatever monastery there are ten monks, and ten jars of ghee are given, it should be divided simply on the basis of one jar per person. If there is one jar of ghee, it should be divided and taken by the ten monks. If they take it just as it is, "It falls to our lot," it is badly taken; it belongs to the Saṅgha wherever one goes. But after tilting the jar and making a little ghee in a dish, saying, "This falls to the lot of the elder monk, the remainder falls to our lot," and pouring that also back into the jar, it is allowable to take as desired and go. If the ghee is thick, after making a line, "The portion beyond the line falls to the lot of the elder monk, the remainder to us," even that taken is well taken. Whether there are more or fewer monks than the number stated, and whether there are more or fewer jars of ghee, it should be divided by this method.

If, however, there is one monk and also one jar, it is allowable to strike the bell and take it, thinking, "This falls to my lot." It is allowable to allocate even a little at a time, "This first part falls to my lot, this second part." This is the method also for fresh butter etc. But in the case of sesame oil etc., in which a line does not remain distinct when stirred, it should be scooped out and divided. And medicinal requisites such as ginger and pepper, and all the requisites including spare bowls and dishes, should be well considered and divided according to the method stated.

A wise person, having examined both the Pali and the commentary,
Thus should divide the Saṅgha's requisites, being diligent.

Thus, the account of how to allocate requisites in all ways is concluded.

To people who have come to a place where things are to be distributed by those appointed and established as distributors of rice-gruel etc., half a share should be given without asking. But by those not appointed, it should be given after informing the Saṅgha. A monk appointed who is skilled in distribution should give two needles to one doing robe-making who says, "Give me a needle," one long and one short. There is no need to ask, "Is this undivided property of the Saṅgha?" One pippali fruit should be given to one who needs pippali; a pair of shoes to one who wishes to set out on a long journey; a waistband to one who needs a waistband; a shoulder-strap to one who comes saying, "My shoulder-strap is worn out"; a strainer to one who needs a strainer; a book-strap to one who needs a book-strap. If there is no wrapper, a book-strap should be given together with a wrapper. To one requesting, "I will attach a newcomer's patch," enough for a gore and half a gore should be given. To one who has come saying, "A maṇḍala is not enough," one maṇḍala should be given, or two half-maṇḍalas should be given. Two maṇḍalas should not be given to one requesting them. To one who needs an edging for a robe (anuvātaparibhaṇḍa), enough for one robe should be given. To a sick person who needs ghee or fresh butter etc., one medicine should be made to the measure of a nāḷi, and a third part of that should be given. After giving thus for three days, from the fourth day onwards it should be given after asking the Saṅgha. Even in the case of a lump of molasses, a third part should be given for one day. When the lump is finished after three days, it should be given thereafter after asking the Saṅgha. Everywhere else, it is straightforward.

The account of fortnightly meals etc. is concluded.

The commentary on the Section on Lodging is concluded.

7. The Section on the Schism of the Saṅgha

The Account of the Ordination of the Six Sakyans

330. In the Section on the Schism of the Saṅgha, abhiññātā abhiññātā: well-known, well-known. Sakyakumārā: namely, the ten envoys led by Kāḷudāyi, together with their retinues, and many other people. Amhāka: to us; or it is said, to our family. Gharāvāsatthaṃ anusāsissāmī: I will instruct about what should be done in household life. Udakaṃ ninnetabbaṃ: water should be drained away, it should be done so that water is level in all places. Niddhāpetabbaṃ: weeds should be removed. Bhusikā uddharāpetabbā: fine chaff mixed with grain should be winnowed. Opunāpetabbaṃ: fine chaff should be removed. Tvaññeva gharāvāsatthena upajānāhi: you alone know about household life. Ahaṃ tayā yathāsukhaṃ pabbajāhi: here, intending to say quickly out of affection for a companion, "I will go forth with you," but his heart being drawn back again by the lure of royal splendor, he was unable to say more than just "ahaṃ tayā," and could not say the rest. Thus should the meaning be understood.

331. Nippātitā: gone out. Mānassino: those who rely on conceit; it is said, based on conceit.

332. Yassantarato na santi kopā: because they have been eradicated by the third path, there are no angers in whose mind. Since bhavo means prosperity, vibhavo means adversity; likewise, bhavo means increase, vibhavo means decrease; bhavo means permanence, vibhavo means annihilation; bhavo means merit, vibhavo means demerit; and vibhavo and abhavo are one in meaning, therefore in itibhavābhavatañca vītivatto, that which is called itibhavābhavatā in many ways, due to prosperity, adversity, increase, decrease, permanence, annihilation, merit, and demerit, he has transcended that itibhavābhavatā in whatever way possible, by the four paths. Thus should the meaning be understood. Nānubhavantī: do not attain; the meaning is that seeing him is difficult even for the gods.

333. Ahimekhalikā: having a snake tied around the waist. Ucchaṅge: on the lap.

334. Sammannatī: honors. Yaṃ tumo karissatī: whatever he will do.

The Account of the Ordination of the Six Sakyans is concluded.

The Account of the Act of Proclamation, etc.

336. Kheḷāsakassā: here, because he partakes of requisites that arise from wrong livelihood and are like spit to be rejected by the noble ones, he was called kheḷāsaka by the Blessed One.

340. Patthaddhena kāyenā: with a stiff body, like a book-cover.

342. Mayaṃ kho bhaṇe rājañātakā nāmā: the king knows us, he said, exalting himself by means of his acquaintance with the king. Pahaṭṭhakaṇṇavālo: having made the ear-hair motionless in restraint.

Dukkhañhi kuñjara nāgamāsado: truly, Kuñjara, approaching the Buddha-elephant with a mind to kill is suffering. Nāgahatassā: to the slayer of the Buddha-elephant.

Paṭikuṭiyova osakkī: he retreated with his back feet, facing the Tathāgata. Alakkhiko: here, alakkhiko means not noticing; the meaning is not knowing, he does not know that I am doing a bad deed. Or, alakkhiko means not to be noticed; the meaning is not to be seen.