Namo tassa bhagavato arahato sammāsambuddhassa

Vinayapiṭake

Mahāvagga-aṭṭhakathā

1. Mahākhandhakaṃ

Bodhikathā

Ubhinnaṃ pātimokkhānaṃ, saṅgītisamanantaraṃ;
Saṅgāyiṃsu mahātherā, khandhakaṃ khandhakovidā.

Yaṃ tassa dāni sampatto, yasmā saṃvaṇṇanākkamo;
Tasmā hoti ayaṃ tassa, anuttānatthavaṇṇanā.

Padabhājaniye atthā, yehi yesaṃ pakāsitā;
Te ce puna vadeyyāma, pariyosānaṃ kadā bhave.

Uttānā ceva ye atthā, tesaṃ saṃvaṇṇanāya kiṃ;
Adhippāyānusandhīhi, byañjanena ca ye pana.

Anuttānā na te yasmā, sakkā ñātuṃ avaṇṇitā;
Tesaṃyeva ayaṃ tasmā, hoti saṃvaṇṇanānayoti.

1.Tena samayena buddho bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddhoti Here, although there is no specific reason in the instrumental case as in "tena samayena buddho bhagavā verañjāya" etc., it should be understood that this expression is applied by way of the instrumental case having attained the Vinaya, and thus it is stated in the manner of an established expression from the beginning. This method should be understood in other similar instances hereafter.

What is the purpose of this statement? To show the origin of the Vinaya acts such as the Going Forth (Pabbajja). The Going Forth and Higher Ordination were permitted by the Blessed One, saying, "I allow, monks, the Going Forth and Higher Ordination with these three refuges" (mahāva. 34). The rules regarding preceptors (upajjhāyaupajjhāyavattaācariyaācariyavatta) that were permitted in Rājagaha and other places, were enacted after attaining complete Enlightenment, spending seven weeks at the Bodhi-maṇḍa, setting the Wheel of Dhamma in motion in Bārāṇasi, reaching such and such places in this order, and in such and such instances. Thus, to show the origin from the beginning of these Vinaya acts such as the Going Forth, this statement is purposeful.

uruvelāyanti at Mahāvela; meaning, in a great sandbank. Or alternatively, ‘‘urū’’ means sand; ‘‘velā’’ means boundary; because it was brought due to transgression of the boundary, uru uruvelā, thus the meaning should be understood here. It is said that in the past, when no Buddha had arisen, ten thousand sons of good families, having gone forth into the ascetic life, dwelling in that region, one day assembled and made a rule of conduct: "Actions of body and speech are evident to others, but actions of mind are not evident; therefore, if anyone thinks a thought of sensual desire, or a thought of ill-will, or a thought of harmfulness, there is no other accuser for him; he himself, accusing himself, should bring sand in his leaf-cup and scatter it in this place; this is his punishment." From then on, whoever thought such a thought, scattered sand there in his leaf-cup. In this way, a great heap of sand arose there in due course, then later people surrounded it and made it a place for a cetiya. Referring to that, it was said: "uruvelāyanti at Mahāvela; meaning, in a great sandbank." Referring to that same thing, it was said: "Or alternatively, urū means sand; velā means boundary; because it was brought due to transgression of the boundary, uru uruvelā, thus the meaning should be understood here."

Bodhirukkhamūleti bodhi means knowledge in the four paths; because the Blessed One attained that bodhi here, even the tree obtained the name "Bodhi-tree," at the root of that Bodhi-tree, at the Bodhi-tree root. Paṭhamābhisambuddhoti first fully enlightened; meaning, having become fully enlightened, just at the very beginning. Ekapallaṅkenāti without even once rising, with one pallaṅka posture as it was assumed. Vimuttisukhapaṭisaṃvedīti experiencing the bliss of liberation, the bliss of fruition attainment.

Paṭiccasamuppādanti Dependent Origination. Dependent Origination is called "paṭiccasamuppāda" because it produces phenomena together, depending on each other. This is the summary here. One who desires a complete and thorough determination should take it from the Visuddhimagga. Anulomapaṭilomanti direct order and reverse order. There, the Dependent Origination beginning with ignorance, stated in the manner of "avijjāpaccayā saṅkhārā," is called "anuloma" because of performing the task to be done by itself. The same thing, stated in the manner of "Avijjāya tveva asesavirāganirodhā saṅkhāranirodho," not performing that task because it ceases with cessation of non-production, is called "paṭiloma" because of its non-performance. Or, the one stated in the former manner is "anuloma" in the sense of progression, the other is the reverse of that, thus the meaning should be understood here. But, since it is not stated from the beginning to the end, and from the end to the beginning, the direct and reverse order is not fitting with any other meaning than this.

Manasākāsīti He applied to mind. There, to show how he applied it to mind in direct order, "avijjāpaccayā saṅkhārā" etc. was said. There, avijjā and that which is the condition, is avijjāpaccayo. Therefore, the meaning in all instances should be understood in this manner: "avijjāpaccayā saṅkhārā sambhavanti". This is the summary here. One who desires a complete and thorough determination should take it from the Visuddhimagga itself.

avijjāya tveva asesavirāganirodhā saṅkhāranirodhotiādi was said. There, avijjāya tvevāti indeed by ignorance. Asesavirāganirodhāti by complete cessation through the path which is called detachment. Saṅkhāranirodhoti the cessation of non-arising of formations occurs. To show that with the cessation of formations that have ceased in this way, consciousness ceases, and with the cessation of consciousness etc., name-and-form etc. also cease, saṅkhāranirodhā viññāṇanirodhotiādīni having said, evametassa kevalassa dukkhakkhandhassa nirodho hotīti was said. There, kevalassāti of the whole; or meaning, of the pure, devoid of beings. Dukkhakkhandhassāti of the mass of suffering. Nirodho hotīti non-arising occurs.

Etamatthaṃviditvāti having known in every way this meaning that was stated: "With ignorance etc. as the cause, there is the arising of the mass of suffering consisting of formations etc., and with the cessation of ignorance etc., there is cessation." Tāyaṃ velāyanti at that time of knowing that meaning. Imaṃ udānaṃ udānesīti this, in that meaning having been known, for the sake of making known the cause and the causally arisen phenomenon, the udāna beginning with ‘‘yadā have pātubhavantī’’etc., which reveals the power of the joyful knowledge, he uttered, he expressed the word of a pleased mind, this is what is said.

yadā haveti in whatever becoming, time. Pātubhavantīti arise. Dhammāti the bodhipakkhiya phenomena that are conducive to penetrating the direct order of Dependent Origination. Or, pātubhavantīti they appear; they are clearly manifest by way of comprehension. Dhammāti the four Noble Truths. Ātāpo means energy in the sense of scorching defilements; ātāpinoti of one with right effort energy. Jhāyatoti of one who meditates with meditation that has the characteristic of contemplating the object and the characteristic of contemplating the লক্ষণ. Brāhmaṇassāti of the one who has banished evil, of the khīṇāsava. Athassa kaṅkhā vapayantīti then for him, of such a one whose phenomena have arisen, doubts subside. Sabbāti whatever doubts were stated in the Dependent Origination in this manner: "Who indeed, venerable sir, touches?; it is not fitting to ask," thus the Blessed One said, and also in this manner: "What indeed, venerable sir, is old age and death?; and to whom does this old age and death belong?; it is not fitting to ask," and also whatever sixteen doubts came about because of the non-penetration of the Dependent Origination itself, such as "Did I exist in the past time?", all those subside, depart, cease. Why? Yato pajānāti sahetudhammanti because he knows, discerns, penetrates this entire mass of suffering consisting of formations etc. which has a cause, with ignorance etc. as the cause.

2.In the second instance – imaṃ udānaṃ udānesīti this, in that meaning having been known, the udāna of the kind already stated, which reveals the power of understanding the cessation of conditions known as Nibbāna, which was declared in this way: "avijjāya tveva asesavirāganirodhā saṅkhāranirodho," this is the meaning. Herein, this is the meaning in brief – because he knew, understood, penetrated the Nibbāna known as the cessation of conditions, therefore, when the phenomena of the kind already stated arise for that brāhmaṇa who is energetic and meditative, then all the doubts that might arise from the non-knowing of Nibbāna, subside.

3.In the third instance – imaṃ udānaṃ udānesīti this, the udāna of the kind already stated, which reveals the power of that Noble Path by which that meaning known as the arising and cessation of the mass of suffering was known in terms of its function and in terms of its activity as an object. Herein, this is the meaning in brief – yadā have pātubhavanti dhammā ātāpino jhāyato brāhmaṇassa, then that brāhmaṇa, with those bodhipakkhiya phenomena that have arisen, or with that Noble Path to whom the four Truths have become manifest, vidhūpayaṃ tiṭṭhati mārasenaṃ stands dispelling, scattering, destroying the army of Māra of the kind already stated in this manner: "Sensual pleasures are your first army." How? Sūriyova obhāsayamantalikkhaṃ, just as the sun, having risen, stands illuminating the sky with its own radiance, dispelling darkness, so also that brāhmaṇa, penetrating the Truths with those phenomena or with that Path, stands dispelling the army of Māra.

Thus, here, it should be understood that the first udāna arose in terms of reflecting on Dependent Origination, the second in terms of reflecting on Nibbāna, the third in terms of reflecting on the Path. But the statement in the Udāna, "In the first watch of the night, Dependent Origination in direct order, in the second watch in reverse order, in the third watch in direct and reverse order," was said referring to the mental application produced on the night after the passing of the seventh week, thinking "Tomorrow I will rise from this seat." At that time, the Blessed One applied to mind one section each, the first watch and the middle watch, in terms of the two previous udāna verses that reveal the power of knowing Dependent Origination and attaining the cessation of conditions, but here, on the night of the new moon, he applied to mind in this way. On the Vesākha full moon night, the Blessed One recollected past lives in the first watch, purified the divine eye in the middle watch, applied Dependent Origination in direct and reverse order in the last watch, and attained omniscience thinking, "Now the dawn will break." Immediately upon attaining omniscience, the dawn broke. Then, having spent that day in that same posture, on the night of the new moon that followed, having applied to mind in this way in the three watches, he uttered these udānas. Thus, having applied to mind in this way on the night of the new moon, he spent that seventh week there itself, the seventh week that was stated as "sitting at the root of the Bodhi-tree in one posture."

Bodhikathā is finished.

Ajapālakathā

4.Athakho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā bodhirukkhamūlā yena ajapālanigrodho tenupasaṅkamīti Here, the Blessed One, having risen from that samādhi, did not approach the Banyan Tree of Ajapāla immediately from the root of the Bodhi tree. However, just as when it is said "having eaten, he lies down," it is not said that "without washing his hands, without rinsing his mouth, without going near the bed, without making any conversation or greeting, he lies down," but it is only indicated that he lies down after eating, not without eating. Similarly here, it is said that "he did not leave immediately after rising from that samādhi," but it is only indicated that he left after rising, not without rising.

animisacetiyaṃ came to be. Then, walking back and forth on the jeweled promenade that stretched lengthwise between the seat and the standing place, from east to west, he spent a week; that place came to be called ratanacaṅkamacetiyaṃ. After that, in the western direction, the deities constructed a jeweled chamber. There, sitting in the cross-legged posture, while contemplating the Abhidhamma Piṭaka, especially the endless methods of the Samantapaṭṭhāna, he spent a week; that place came to be called ratanagharacetiyaṃ.

Sattāhaṃ vimuttisukhapaṭisaṃvedī means that even there, while contemplating the Dhamma, he sat experiencing the bliss of liberation. To the east of the Bodhi tree, there is this banyan tree. While the Blessed One was sitting thus, a certain brahmin went and asked a question. Therefore, it was said, ‘‘atha kho aññataro’’ etc. There, huṃhuṅkajātiko means he was named Diṭṭhamaṅgalika, and he went about making the sound "huṃhu" out of pride and anger; therefore, he is called "huṃhuṅkajātiko." Some also read it as "huhukkajātiko".

Etamatthaṃ viditvā means knowing the meaning, the most important part, of the statement made by him, at that time, he uttered this udāna. Its meaning is: he who, due to having eliminated evil qualities, is a brāhmaṇa, not due to having auspicious views, but because he proclaims himself a brahmin merely by birth, being endowed with evil qualities such as making 'huṃhu' sounds, that brahmin, due to having eliminated evil qualities, by abandoning the making of 'huṃhu' sounds, is nihuṃhuṅko, being without the taint of defilements like attachment, is nikkasāvo, due to having a mind engaged in the practice of meditation, is yatatto, or due to restraint by means of moral conduct is yatatto, due to having reached the end by means of the four paths of knowledge, or the end of the Vedas, is vedantagū, due to having lived the noble life of the path, is vusitabrahmacariyo. Dhammena brahmavādaṃ vadeyya, should declare the doctrine of Brahma by means of the Dhamma, should declare the statement "I am a brahmin" by means of the Dhamma, in whom there are no passions, aversions, delusions, conceit, or wrong views in any single object within the entire universe.

Ajapālakathā niṭṭhitā.

Mucalindakathā

5.Akālamegho means a cloud that arose out of season. This, however, arose in the last month of the hot season. Sattāhavaddalikā means that when it arose, there was a continuous downpour for seven days. Sītavātaduddinī means that the continuous rain for seven days, combined with the cold wind blowing all around with a mixture of water droplets, made the days gloomy, hence it was called sītavātaduddinī. Atha kho mucalindo nāgarājā means the great Nāga king, born near the pond near that same Mucalinda tree. Sattakkhattuṃ bhogehi parikkhipitvā means that having encircled him with his coils in this way, and having made a large hood above his head, he stood; within his encirclement, there was a space the size of a store-room inside a metal palace, therefore the Blessed One appeared as if he were sitting in a peaked house with closed doors and windows, sheltered from the wind. Mā bhagavantaṃ sīta etc. explains the reason for his standing there doing that. He stood there doing that thinking, "May cold not trouble the Blessed One, may heat not trouble him, may the touch of gnats and mosquitoes not trouble him." Although there was no heat at all during the seven days of rain, if the cloud were to dissipate from time to time, heat would occur, it is appropriate for him to have thought that even that should not trouble him. Viddha means dispelled; it means having been driven away by the disappearance of the clouds. Vigatavalāhaka means without clouds. Deva means the sky. Sakavaṇṇa means its own color.

Sukho viveko means the seclusion called Nibbāna is pleasant. Tuṭṭhassāti for one content with the satisfaction of the four paths of knowledge. Sutadhammassāti of one who has proclaimed the Dhamma. Passatoti for one seeing that seclusion, or whatever should be seen, all of that with the eye of knowledge attained by the power of one's own effort. Abyāpajjanti the state of non-ill-will; with this, the preliminary stage of loving-kindness is shown. Pāṇabhūtesu saṃyamoti and restraint towards beings; the state of non-violence is happiness, is the meaning. With this, the preliminary stage of compassion is shown. Sukhā virāgatā loketi also detachment is happiness, is what it indicates. Kāmānaṃ samatikkamoti that which is called "the overcoming of sensual pleasures"; that detachment is also happiness, is the meaning. With this, the Anāgāmi path has been spoken of. Asmimānassa yo vinayoti with this, however, arahatship has been spoken of; for arahatship is called "the subsiding of the conceit 'I am'". And beyond this, there is no happiness, therefore he said, "etaṃ ve paramaṃ sukhaṃ".

Mucalindakathā niṭṭhitā.

Rājāyatanakathā

6.Mucalindamūlā means from the foot of the Mucalinda tree located in the eastern corner from the Great Bodhi tree. Rājāyatananti approached the Rājāyatana tree situated in the southern direction. Tena kho pana samayenāti at which time? It seems that for the Blessed One, while sitting cross-legged for a week at the foot of the Rājāyatana tree, on the day of emerging from samādhi, at the very moment of sunrise, Sakka, the king of the gods, knowing that "it is necessary to attend to the needs of nourishment," offered osadhaharītakaṃ. The Blessed One consumed it, and as soon as he had consumed it, the bodily function occurred. Sakka gave him water for the mouth. The Blessed One, having washed his mouth, sat at the foot of that very tree. Thus, while the Blessed One was sitting as the sun rose.

Tena kho pana samayena tapussabhallikā vāṇijāti Tapussa and Bhallika, two merchant brothers. Ukkalā means from the Ukkala country. Taṃ desanti to that place where the Blessed One dwells. And in which place does the Blessed One dwell? In the Middle Country. Therefore, the meaning here is that they were undertaking a journey intending to go to the Middle Country. Ñātisālohitā devatāti a deity who had been a relative of theirs in the past. Etadavocāti it seems that she made all their carts unable to proceed. Then they, wondering what this was, offered a sacrifice to the deities of the road. While they were performing the act of sacrifice, that deity, with her body visible, said this. Manthena ca madhupiṇḍikāya cāti with flour mixed with ghee, honey, and molasses, and with barley flour mixed with the same. Patimānethāti offer. Taṃ voti that offering will be for your long-term benefit and happiness. Yaṃ amhākanti whatever acceptance of offerings would be for our long-term benefit and happiness. Bhagavato etadahosīti it seems that the bowl which he had during the time of striving was disappeared when Sujātā came to offer milk-rice. Then this occurred to him – "I don't have a bowl, and in the past, the Tathāgatas do not accept offerings in their hands; in what, then, should I accept the flour and the honey-cake?".

Parivitakkamaññāyāti even before this, the food given to the Blessed One by Sujātā sustained him by means of the continuity of nourishment, for so long there was neither hunger nor thirst nor bodily weakness. Now, however, because of his desire to accept food, the thought arose in the manner beginning with ‘‘na kho tathāgatā’’. Knowing that thought arising in his mind, the Blessed One's thought, Catuddisāti from the four directions. Selamaye patteti in bowls made of beryl-colored stone. The Blessed One accepted in this alone, it was said referring to them. The four Great Kings, however, first offered bowls made of sapphire, but the Blessed One did not accept them. Then these four offered bowls made of beryl-colored stone, and the Blessed One accepted all four bowls in order to maintain their faith, not out of great desire. And having taken all four, he then resolved that just as there is only one bowl, so it would be, and for all four there was a similar result of merit. Thus, when it was made one by resolution, paṭiggahesi bhagavā paccagghe selamaye patte manthañca madhupiṇḍikañca. Paccaggheti in something valuable; it means individually very valuable. Or paccaggheti new, fresh; it means produced at that moment. They had two declarations: dvevācikā. Or it means they attained the state of lay followers with two declarations. Having thus declared their state as lay followers, they said to the Blessed One – "Whom, venerable sir, should we salute and rise for from today onwards?" Then the Blessed One touched his head, and hairs stuck to his hand. He gave them to them, saying, "You should keep these." Having obtained the hair relics, delighted and pleased as if they had been anointed with immortality, they paid homage to the Blessed One and departed.

Rājāyatanakathā niṭṭhitā.

Brahmayācanakathā

7.Then, after the passing of seven days, the Blessed One, having arisen from that samādhi and having completed all this work as described above, again from the foot of the Rājāyatana tree approached the Ajapālanigrodha tree. Parivitakko udapādīti as soon as he sat down, this thought occurred, a thought that is customary for all Buddhas. Why does this occur for all Buddhas? For the purpose of reflecting on the greatness, heaviness, and weightiness of the Dhamma, and because he wanted to preach when requested by Brahmā. For the Buddhas know, "When thus thought upon, Brahmā will come and request the teaching of the Dhamma, then beings will create respect for the Dhamma, for the world is respectful of Brahmā." Thus, this thought arises for these two reasons.

adhigato kho myāyanti this has indeed been realized by me. Ālayarāmāti beings cling to the five strands of sense pleasures, therefore they are called "ālayā". Those who delight in those clinging are ālayarāmā. Those who are fond of clinging are ālayaratā. Those who are very delighted in clinging are ālayasammuditā. Yadidanti is a particle. In reference to that place, it should be seen that the meaning is "yaṃ ida" in reference to dependent origination it should be seen that the meaning is "yo aya". Idappaccayatāpaṭiccasamuppādoti because of these conditions are idappaccayā, only idappaccayā is idappaccayatā, and that idappaccayatā and that dependent origination is idappaccayatāpaṭiccasamuppādo. So mamassa kilamathoti that teaching to those who do not know would be a weariness to me; that would be a torment to me, is the meaning. Bhagavantanti to the Blessed One. Anacchariyāti anu acchariyā. Paṭibhaṃsūti they became the object of knowledge consisting of insight, they reached the state of being thought about.

Halanti here the letter ha is merely a particle; it means enough. Pakāsitunti to teach. Now, it is enough for me not to teach this Dhamma that has been attained with difficulty, is what was said. Paṭisotagāminti paṭisotaṃ means Nibbāna; it means going against the stream. Rāgarattāti stained with passion, lust for existence, and clinging to views. Na dakkhantīti they will not see. Tamokhandhena āvuṭāti covered by the mass of ignorance. Appossukkatāyāti by being without enthusiasm; it means because of not wanting to teach.

8.Yatra hi nāmāti in which world. Bhagavato purato pāturahosīti in order to request the teaching of the Dhamma, bringing the Great Brahmās from ten thousand world-systems, he appeared before the Blessed One. Apparajakkhajātikāti those whose eyes are made of wisdom, with little dust of passion, hatred, and delusion, of such a nature are apparajakkhajātikā. Bhavissanti dhammassa aññātāroti there will be knowers of the Dhamma.

Pāturahosīti appeared. Samalehi cintitoti thought of by the defiled, by those with defilements such as passion, by the six teachers. Apāpuretanti open this. Amatassa dvāranti the Noble Path, the door to the deathless Nibbāna. Suṇantu dhammaṃ vimalenānubuddhanti may these beings, free from the taint of passion and other defilements, hear the Four Noble Truths awakened to by the stainless Sammāsambuddha.

Sele yathā pabbatamuddhaniṭṭhitoti just as one standing on the peak of a mountain made of a single mass of stone, just as a man with sight might see the people all around, so too, O Sumedha, with beautiful wisdom, all-knowing, with the eye of omniscience, you, the Blessed One, with the eye seeing everywhere, having ascended the palace made of the Dhamma, made of wisdom, yourself free from sorrow, look down upon and consider the people afflicted by birth and old age who have fallen into sorrow.

Uṭṭhehīti begging for the Blessed One to travel for the sake of teaching the Dhamma, he says. In Vīrā etc., the Blessed One is vīro because he is full of vigor. Vijitasaṅgāmo because he has conquered the aggregates of devaputta-māra, death, and defilements. Satthavāho because he is capable of delivering beings from the wilderness of birth. Aṇaṇo because he is free from the debt of sensual desire.

9. Ajjhesanaṃ means requesting. Buddhacakkhunā means with the knowledge of the superior and inferior faculties of beings (indriyaparopariyattañāṇa) and the knowledge of their inclinations and latent tendencies (āsayānusayañāṇa). Indeed, these two types of knowledge are called the Buddha's Eye. Apparajakkhā means those whose eyes of wisdom (paññācakkhu) have little dust of defilements like greed; they are apparajakkhā. Those who have much of it are mahārajakkhā. Those whose faculties like faith are sharp are tikkhindriyā. Those whose faculties are mild are mudindriyā. Those whose qualities, like faith, are beautiful are svākārā. Those whose qualities, like faith, are unbeautiful are dvākārā. Those who understand the stated reason, who are easy to instruct, are suviññāpayā. Those who see the future world and wrongdoing as fearful are paralokavajjabhayadassāvino. Uppaliniyaṃ means in a lotus grove. The same method applies to the others as well. Antonimuggaposīnī means those that nourish themselves submerged inside the water. Samodakaṃ ṭhitāni means standing level with the water. Udakaṃ accuggamma ṭhitāni means standing rising above the water.

Apārutā means opened. Amatassa dvārā means the Noble Path. For it is the gateway to Nibbāna, which is called deathlessness. Pamuñcantu saddhaṃ means let all release their faith. The meaning in the last two phrases is this: indeed, I did not speak this excellent, supreme Dhamma, which is suitable and well-established for myself, to humans and gods, while being weary of bodily and verbal exertion.

Brahmā's Request Discourse is finished.

Discourse on the Group of Five

10. Paṇḍito means endowed with wisdom (paṇḍicca). Byatto means endowed with intelligence (veyyattiya). Medhāvī means endowed with the wisdom that arises in the right place (ṭhānuppatti). Apparajakkhajātiko means one whose nature is free from defilements, whose essence is pure, because of the suppression by attainment (samāpatti). Ājānissatī means will understand, will penetrate. Bhagavatopi kho ñāṇaṃ udapādī means the knowledge of omniscience arose, thinking, "He will die and be reborn in the plane of nothingness on the seventh day from now." Mahājāniyo means because of being deficient in the path and fruition to be attained within seven days, he has a great loss (mahantī jāni assā ti); mahājāniyo because of being reborn in an inauspicious moment (akkhaṇe nibbattattā). Abhidosakālaṃkato means he died yesterday, and the Blessed One saw that he was reborn in the plane of neither-perception-nor-non-perception. Bahūkārā means of great assistance. Padhānapahitattaṃ upaṭṭhahiṃsū means they attended to him with gifts of face-washing water etc., because they had been sent for the purpose of striving (padhāna).

11. Antarā ca gayaṃ antarā ca bodhiṃ means Upaka saw the Blessed One between Gayā and the Bodhi tree. Addhānamaggappaṭipannaṃ means one who has set out on the long road.

Sabbābhibhū means one who has overcome all the phenomena of the three realms. Sabbavidū means I have known and understood all the phenomena of the four realms. Sabbesu dhammesu anūpalitto means unblemished by the stain of defilements in all the phenomena of the three realms. Sabbañjaho means one who has relinquished all the phenomena of the three realms. Taṇhakkhaye vimutto means liberated in the extinction of craving, Nibbāna, in terms of object. Sayaṃ abhiññāya means having directly known all the phenomena of the four realms by myself. Kamuddiseyyaṃ means whom else should I point out, saying, "This is my teacher"?

Na me ācariyo atthī means in the supramundane Dhamma, I have no teacher. Natthi me paṭipuggalo means I have no equal. Sītibhūto means having become cool by extinguishing all the fires of defilements. Nibbuto means extinguished, because only the defilements are extinguished.

Kāsīnaṃ puraṃ means a city in the Kāsi country. Āhañchaṃ amatadundubhiṃ means I will beat the drum of deathlessness for the attainment of the Dhamma-wheel; thus I go.

Arahasi anantajino means you are worthy to become an endless conqueror. Hupeyyapāvuso means friend, may it be so. Sīsaṃ okampetvā means shaking his head.

12. Saṇṭhapesuṃ means they made an agreement. Bāhulliko means one who has embarked for the sake of abundance of robes etc. Padhānavibbhanto means one who has strayed, fallen, declined from striving (padhāna). Āvatto bāhullāyā means turned back for the sake of abundance of robes etc. Odahatha bhikkhave sotaṃ means lend an ear, monks; the meaning is, turn your ear faculty towards hearing the Dhamma. Amatamadhigataṃ means he shows that the deathless, Nibbāna, has been attained by me. Iriyāyā means by difficult conduct. Paṭipadāyā means by difficult practice. Abhijānātha me no means do you recognize me, do you perceive. Evarūpaṃ bhāsitametaṃ means this kind of statement was spoken; this is the meaning. Asakkhi kho bhagavā pañcavaggiye bhikkhū saññāpetuṃ means he was able to make the group of five monks understand, "I am a Buddha."

13. Cakkhukaraṇī refers to making the eye of wisdom. From here on, everything is clear from the meaning of the words. However, regarding the distinctions in terms of connecting intention and continuity etc., it should be understood according to the method stated in the Majjhima Commentary, Papañcasūdanī. From here onwards, protecting the minds of the masses who are afraid of too much detail, we will describe only the Vinaya stories, without describing the Suttanta stories.

18. Sāva tassa āyasmato upasampadā ahosī means that the venerable one's ehibhikkhūpasampadā (ordination by invitation) occurred by the word of the Blessed One, "Ehi bhikkhu," for that venerable one who was established in the fruit of stream-entry together with eighteen crores of devatās on the Āsāḷhī full-moon day.

19. Atha kho āyasmato ca vappassā means for Vappa Thera, the eye of Dhamma arose on the first day of the fortnight, for Bhaddiya Thera on the second day, for Mahānāma Thera on the third day, for Assaji Thera on the fourth day. And during this time, the Blessed One was in the inner dwelling to cleanse the impurities that arose in the meditation subjects of these monks. When each impurity arose in their meditation subject, He would go through the sky and dispel the impurity. On the fifth day of the fortnight, He gathered them all together and instructed them with the Anatta Sutta. Therefore, it was said ‘‘atha kho bhagavā pañcavaggiye’’ etc.

24. Tena kho pana samayena cha loke arahanto hontī means at that time, on the fifth day of the fortnight, there were six arahants in the world.

Discourse on the Group of Five is finished.

Discourse on Ordination

31. Pubbānupubbakānaṃ means in succession, from ancient times to more ancient times. Tena kho pana samayena ekasaṭṭhi loke arahanto hontī means at that time, within the rains retreat itself, there were sixty-one arahants in the world, that is, the previous six and these fifty-five.

Here is the previous association of the young men such as Yasa: It is said that in the past, fifty-five people, as a group of friends, doing meritorious deeds and taking care of unprotected bodies, were wandering around. One day, seeing a pregnant woman who had died, they took her to the charnel ground, intending to cremate her, and having placed five of them in the charnel ground, saying, "You cremate her," the rest entered the village. Yasa, as a boy, piercing that body and turning it over, obtained the perception of repulsiveness. He showed it to the other four people, saying, "Look, friends, this is impure, repulsive." They too obtained the perception of repulsiveness there. All five of those people went to the village and told the remaining friends. Yasa also went home and told his parents and wife. All of them cultivated the perception of repulsiveness. This is their previous association. Therefore, in the theater people, the perception of the charnel ground arose in Venerable Yasa, and with the perfection of that underlying condition, the attainment of distinction arose for all of them.

Atha kho bhagavā bhikkhū āmantesī means the Blessed One, while dwelling in Bārāṇasī until the last full moon of Kattika, one day addressed those sixty monks who were liberated.

32. Dibbā means the fetters of craving in divine objects. Mānusā means the fetters of craving in human objects. Mā ekena dve means do not go two by one road. Assavanatā means because of not hearing. Parihāyantī means not attaining what has not been attained, they decline from the attainment of distinction.

33. Antakā means base, inferior beings. Antalikkhacaro refers to the fetter of greed. Indeed, he spoke of that, considering it to be "moving in the intermediate space."

34. Nānādisā nānājanapadā means from various directions and from various countries. Anujānāmi bhikkhave tumheva dāni tāsu tāsu disāsu tesu tesu janapadesu pabbajethā means, at the beginning, when ordaining a son from a good family who seeks ordination, having made the rule that "Monks, one who is afflicted with five diseases should not be ordained," and continuing until "A blind, mute, or deaf person should not be ordained," having rejected those individuals, an individual free from the faults of ordination should be ordained. And even he should be ordained only with the permission of his parents. We will describe the characteristic of giving permission in the sutta, "Monks, a son should not be ordained without the permission of his parents; whoever ordains him incurs an offense of wrong-doing (dukkaṭa)."

Thus, even when ordaining someone who is free from the faults of ordination and permitted by his parents, if his hair has not been cut and there are other monks within the same boundary, the permission of the barber should be requested for the purpose of cutting the hair. We will describe the manner of requesting permission in "I allow, monks, to inform the Sangha for the barber's work." If there is an opportunity, he should be ordained himself. If he is occupied with recitation and questioning etc., and does not get an opportunity, a young monk should be told, "Ordain him." Even if the young monk, without being told, ordains him intending for the preceptor, it is proper. If there is no young monk, even a novice should be told, "Take him to a boundary that has been cut, ordain him, cover him with the brown robes, and come." However, the refuges should be given by oneself. Thus, he is ordained by a monk. Indeed, no one other than a monk is allowed to ordain a male, and no one other than a nun is allowed to ordain a female. However, a novice, male or female, can give the brown robes by command. Cutting the hair, done by anyone, is well done.

If he is handsome, known, reputable, and a son from a good family with a good reason, even having made an opportunity, he should be ordained by oneself. And he should not be dismissed, saying, "Take a handful of clay, bathe, wet your hair, and come." Indeed, those who desire to be ordained have strong enthusiasm at first, but later, seeing the brown robes and the hair-cutting knife, they become frightened and flee right there. Therefore, taking him to the bathing place by oneself, if he is not too young, he should be told, "Bathe." However, his hair should be washed with clay by himself. A young boy should be made to enter the water by himself and be bathed, rubbing him with cow dung and clay. Even if he has scabies or pimples, he should be bathed rubbing his hands, feet, and head carefully, without being disgusted, just as a mother is not disgusted with her son. Why? Because with such kindness, sons from good families develop strong affection and deep respect for teachers and preceptors and for the dispensation, and they become irreversible in Dhamma, dispel any arisen dissatisfaction, attain the state of elders, and are grateful and appreciative.

During the bathing or hair-shaving, one should not say, "You are known and reputable, now we will not be troubled by relying on you for requisites," nor should other irrelevant talk be spoken. Instead, after saying to him, "Friend, pay close attention, establish mindfulness," the five-fold object of meditation relating to the skin should be explained, and while explaining, it should be explained making clear the impure, disgusting, and repulsive nature, or the lifeless and soulless nature, in terms of color, shape, smell, location, and space. If he has previously softened his conditioning and cultivated his mind, like a ripe boil waiting for the prick of a thorn, and like a fully developed lotus waiting for the sunrise, then as soon as he begins to attend to the object of meditation, knowledge arises shattering the mountain of defilements like Indra's thunderbolt on a mountain, and he attains arahantship at the razor's edge itself. Indeed, all those who have attained arahantship at the razor's edge, all of them attained it by relying on such hearing and on the method given by a virtuous friend and teacher, not without relying on it. Therefore, such talk should be spoken to him from the beginning.

When the hairs have been shaved off, having rubbed the head and body with turmeric powder or fragrant powder, removing the scent of a householder, the brown robes should be received three times, twice, or once. Or, without giving them into his hands, the teacher or preceptor covers him himself; it is proper. Even if he commands another young one or novice or lay follower, saying, "Friend, take these brown robes and cover him," or commands him, "Take these and cover him," all is proper. All of it is given by that monk.

"Having first shaved off the hair and beard, having put on saffron cloths, having arranged the upper robe over one shoulder"—here is the decision.

Having the monks pay homage at the feet means having the monks who have gathered there pay homage at the feet; then, for the purpose of taking refuge, having him sit in a squatting position, having him hold up his joined palms, he should be told to say thus. He should be told, "Say what I say." Then, refuges should be given to him by his preceptor or teacher in the manner beginning with "buddhaṃ saraṇaṃ gacchāmi," in the order as stated, not in reverse order. For if he gives even one word or one syllable in reverse order, or having given "buddhaṃ saraṇaṃ" three times, then gives each of the others once three times, the refuges are not given.

Now, this going for refuge and ordination that has been rejected is valid through purification on one side only. But the novice-ordination is valid through purification on both sides only, not through purification on one side. Therefore, in ordination, if the teacher, avoiding defects of the motion and defects of the Kammavācā, performs the act, it is well done. But in the novice-ordination, these three refuges must be said by the teacher and by the pupil without losing the accomplishment of place and articulation of consonants such as bukāra and dhakārādi. If the teacher is able to say it, but the pupil is not; or the pupil is able to, but the teacher is not; or both are not able, it is not valid. If, however, both are able, it is valid.

In the Andhaka Aṭṭhakathā it is said, after announcing the name, “ahaṃ bhante buddharakkhito yāvajīvaṃ buddhaṃ saraṇaṃ gacchāmī’ti," but that is not in even one commentary, nor is it said in the Pali; it is merely their preference, therefore it should not be taken. For the refuge does not fail for one not saying it thus.

"I allow, monks, ordination and higher ordination by these three going for refuge" means, I allow both the pabbajja and the upasampadā by these three going for refuge spoken thus three times with purification from both sides, beginning with "buddhaṃ saraṇaṃ gacchāmi." Therein, since upasampadā has been rejected later on, therefore it does not arise nowadays by merely taking refuge. But since the pabbajja was later allowed specifically, "I allow, monks, novice-ordination by these three going for refuge," therefore it arises even now merely by taking refuge. By just this much, he is established in the state of a novice.

If, however, he is intelligent, of a wise nature, then the precepts should be recited to him in that very place. How? Just as they were recited by the Blessed One. It was said this:

"I allow, monks, ten precepts for novices, and for novices to train in them: Abstaining from killing living beings, abstaining from taking what is not given, abstaining from unchastity, abstaining from false speech, abstaining from intoxicants that cause negligence, abstaining from untimely meals, abstaining from dancing, singing, music, and seeing shows, abstaining from wearing garlands, using perfumes, and adornments, abstaining from high and luxurious beds, abstaining from receiving gold and silver" (mahāva. 106).

In the Andhaka Aṭṭhakathā, however, it is said "ahaṃ, bhante, itthannāmo yāvajīvaṃ pāṇātipātā veramaṇisikkhāpadaṃ.

Samādiyāmī," so the giving of the precepts is spoken of like the giving of the refuges, but that is not in the Pali nor in the commentaries; therefore they should be recited just as in the Pali. For pabbajja is accomplished by the taking of the refuges alone, but the precepts should be understood as being solely for the completion of training. Therefore, it is valid to explain them by the meaning in whatever language for one who is unable to learn them in the way they come in the Pali. As long as he does not know the precepts to be learned by himself, and is not skilled in the places for wearing the saṅghāṭi, bowl, and robes, and in seating, etc., and in the rules for drinks and food, etc., he should not be sent to the dining hall or the place for taking tickets, or any other such place; he should be kept near, cared for like a young child, all that is allowable and unallowable should be explained to him, he should be trained in the conduct regarding wearing the robes and outer robes, etc. Also, he should learn well in the ten kinds of virtue, avoiding from afar the ten causes of destruction that were stated later, "I allow, monks, to expel a novice who possesses ten qualities" (mahāva. 108), while fulfilling the fundamental practices.

The discourse on taking the pabbajja is finished.

Second Discourse on Māra

35.Mayhaṃ kho bhikkhave means by me. Or else, it means by the reasoned attention that is mine. Furthermore, anuppattāti, changing the विभक्तिं, mayāti should be said.

The Second Discourse on Māra is finished.

Discourse on the Bhaddavaggiyas

36.Bhaddavaggiyā—it seems that those princes were beautiful in form and mind, and they wandered about in groups; therefore they are called "Bhaddavaggiyā." Tena hi vo—therein, the vo is merely a particle. Dhammacakkhuṃ udapādī—for some, the path of Stream-entry arose, for some, the path of Once-returning, for some, the path of Non-returning arose. For all three of these paths are called "dhammacakkhū." It seems they were thirty cheats in the Tuṇḍila Jātaka; then, having heard Tuṇḍila's advice, they kept the five precepts; this was their past deed.

The Discourse on the Bhaddavaggiyas is finished.

Discourse on the Miracles at Uruvelā

37.Pamukho means foremost. Pāmokkho means supreme, of purified wisdom.

38.Anupahaccā means without destroying. Tejasā teja means the nāga's power with his own power. Pariyādiyeyya means would overcome, or would destroy. Makkha means anger. Natveva ca kho arahā yathā aha means he speaks thinking to himself, "I am an arahat."

39.The verses beginning with Nerañjarāyaṃ bhagavā are inserted later.

44-9.Vissajjeyya means he should spread it out and place it for the purpose of drying. As if saying, "Bhante, bring your hand," he offers it, so āharahattho. Uyyojetvā means having released. Mandāmukhiyo means fire vessels.

51.Cirapaṭikā means beginning from a long time ago.

52.In Kesamissa etc., hair itself is kesamissaṃ. This is the method everywhere. Khārikāja means a load of khāri.

The Discourse on the Miracles at Uruvelā is finished.

Discourse on the Meeting with Bimbisāra

55.Laṭṭhivaneti means in the tālu garden. Suppatiṭṭhe cetiye means in a certain banyan tree; it seems that was its name. Dvādasanahutehī means here, one nahuta is ten thousand. Ajjhabhāsī means he spoke for the purpose of cutting off their doubt.

Kisakovadāno means he is an advisor and instructor of ascetics who have the name "kisako" because of their emaciated bodies due to the ascetic practice. Or else, it means he himself is an emaciated ascetic and also an advisor, advising and instructing others. Kathaṃ pahīna means by what reason is it abandoned. This is what was said: "You yourself, being the advising teacher of the fire-worshipping ascetics dwelling in Uruvelā, having seen what did you abandon it? I ask you about this matter: for what reason was your fire sacrifice abandoned?"

The meaning of the second verse is this: these sensual pleasures, beginning with forms, and women, and sacrifices praise, so I, knowing all that variety of sensual pleasures beginning with forms as dirt on the aggregates and bases, since these sacrifices that are varieties of offering and oblation indeed speak of only dirt, therefore I do not delight in offering or oblation; I do not rejoice in offering or oblation.

atha kocarahī means now where is. The rest is obvious.

pada means the state of nibbāna. Santaṃ because of its peaceful nature. Anupadhikaṃ because of the absence of bases. Akiñcanaṃ because of the absence of defilements such as lust. Anaññathābhāviṃ because of not clinging in the three existences to that sensual existence that sacrifices speak of. Anaññaneyyaṃ must be attained by the path developed by oneself, it cannot be attained by anyone else. Since I saw such a state, therefore I do not delight in offering or oblation. What does he show by that? I, who did not delight in offering or oblation that bring about the attainment of the world of gods and humans, how shall I say, "Here, indeed, my mind delights in the world of gods and humans"?

56.Having revealed his state of non-delight in the entire world in this way, then venerable Uruvelakassapa revealed his state of being a disciple of the Blessed One, "I am a disciple." And that, having shown various miracles in the sky. Dhammacakkhu means the knowledge of the path of Stream-entry.

57.Assāsakā means wishing; it means hoping. Esāhaṃ bhante—here, although his going for refuge was accomplished by the attainment of the path, but he went only for certain ascertainment there; now he makes a dedication of himself by speech. Having attained the certainty of refuge by way of the path, he makes it apparent to others by speech, and while going to pay homage, he speaks thus.

58.Siṅgīnikkhasavaṇṇo means of a color like the color of refined siṅgī gold. Dasavāso means having lived the life in the ten noble dwellings. Dasadhammavidū means knowing the ten courses of action. Dasabhi cupeto means endowed with the ten qualities of a learner. Sabbadhidanto means tamed in all respects; for there is nothing untamed in the Blessed One's eyes, etc.

59.Bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdī means, having noticed the Blessed One who had finished eating and removed his hand from the bowl, he sat down in one place. Atthikāna means for those who are interested, by going to pay homage to the Buddha and by hearing the Dhamma. Abhikkamanīya means one could approach. Appākiṇṇa means not crowded. Appasadda means not noisy with the sound of voices. Appanigghosa means not noisy with the sound of the city. Vijanavāta means devoid of the wind of the bodies of people who are constantly moving about. There is also the reading "Vijanavāda"; it means devoid of the sound of people inside. There is also the reading "Vijanapāta"; it means devoid of the movement of people. Manussarāhaseyyaka means a place for people to do secret deeds. Paṭisallānasāruppa means suitable for seclusion.

Discourse on the Ordination of Sāriputta and Moggallāna

60.Sāriputtamoggallānā means Sāriputta and Moggallāna. Tehi katikā katā hoti‘‘yo paṭhamaṃ amataṃ adhigacchati, so ārocetū’’ti it seems that both of them, while householders, with names known as Upatissa and Kolita, along with a retinue of two hundred and fifty youths, went to a festival on the mountain top. There, having seen a great crowd, this occurred to them: "This great mass of beings will be subject to the face of death before a hundred years have passed." Then, when the assembly had risen, having asked each other and being of one mind, with death-awareness established, they agreed, "Friends, when there is death, there must also be the Deathless; come, let us seek the Deathless." For the purpose of seeking the Deathless, having gone forth along with their company to Sañjaya the wanderer, having gone to the end of his sphere of knowledge in just a few days, and not seeing the Deathless, they asked, "Is there any other essence here, teacher?" And having heard, "There is only this, friends," they said, "This is empty, friends, without essence; now, whoever among us first attains the Deathless, let him announce it to the other." Thus it was said—"tehi katikā katā hotī" etc.

Pāsādikena abhikkantenāti, in these instances, "pāsādikena abhikkantenā," the instrumental case signifies characteristic quality. Atthikehi upaññātaṃ maggaṃ means this phrase indicates the reason for following; for it was said, "Why shouldn't I follow this bhikkhu closely? Because this following closely is a path known and undertaken by those who desire [something]," meaning, it is a path known and undertaken by those who desire something. Or, alternatively, atthikehi means that we, who desire, have conceived of Nibbāna as simply "there is," believing that "when there is death, there must also be the Deathless," and in this way, the meaning should be understood as seeking that path.

Piṇḍapātaṃ ādāya paṭikkamīti, as described in the Sudinna story, he approached a certain tree root and sat down. Sāriputta also, thinking, "It is not yet the right time to ask a question," waited for the right time, stood to one side, gave water from his own water pot to the Thera who had completed his meal duties to fulfill his duties, and after exchanging greetings with the Thera who had washed his hands and feet, asked his question. Therefore, it was said, "atha kho sāriputto paribbājako," etc. Na tāhaṃ sakkomīti, I am not able to explain the meaning of this verse. Here, the Thera who has attained the paṭisambhidā is not incapable of so much. But he said this, taking the position of being unable to know the Buddha's domain in every way, in order to generate respect for the Dhamma.

Ye dhammā hetuppabhavāti, hetuppabhavā means the five khandhas; thus, he shows him the dukkha sacca. Tesaṃ hetuṃ tathāgato āhāti, tesaṃ hetu means the samudaya sacca; and he shows that the Tathāgata has declared it. Tesañca yo nirodhoti, tesaṃ, of both of these saccas, the cessation of not arising; and the meaning is that the Tathāgata has declared that. Thus, he shows him the nirodha sacca. Although the magga sacca is not explicitly shown here, it is implicitly shown by implication, for when nirodha is stated, the path leading to it is also stated. Alternatively, tesañca yo nirodhoti, here, both the cessation of these and the means of cessation are shown. Now, clarifying the same meaning, he says: ‘‘evaṃvādī mahāsamaṇo’’ti.

Eseva dhammo yadi tāvadevāti, even if there is nothing more than this, even if only the fruit of sotāpatti is to be attained, still this is the Dhamma. Paccabyattha padamasokanti, you have realized the padaṃ asokaṃ, the state free from sorrow, which we wander about seeking; you have attained that state. Adiṭṭhaṃ abbhatītaṃ bahukehi kappanahutehīti, this state has not been seen by us for many hundreds of thousands of kappas; thus, by the unseen nature of that state, he declares his own greatness for a long time.

62.Gambhīre ñāṇavisayeti, in that which is profound and the object of profound knowledge. Anuttare upadhisaṅkhayeti, in Nibbāna. Vimutteti, freed by the liberation that has that as its object. Byākāsīti, foretold in the knowledge of being foremost, saying, "This pair of disciples will be my foremost auspicious pair." Sāva tesaṃ āyasmantānaṃ upasampadā ahosīti, that ehibhikkhūpasampadā itself was their upasampadā. Having been thus ordained, Mahāmoggallānatthera was established in arahantship in seven days, and Sāriputtatthera in half a month.

It is said that in the past, a Buddha named Anomadassī arose in the world. A hermit named Sarada, in his own hermitage, made a pavilion with various flowers, had the Blessed One seated on a flower seat, and likewise, having made a pavilion for the Saṅgha of monks, having arranged flower seats, he aspired to the state of foremost disciple. Having aspired, he sent word to a wealthy man named Sirīvaḍḍha: "I have aspired to the position of foremost disciple; you also should come and aspire to a position." The wealthy man, having made a blue lotus pavilion, having fed the Saṅgha of monks with the Buddha at its head, aspired to the state of second disciple. Among them, Saradatāpasa was born as Sāriputtatthera, and Sirīvaḍḍha as Mahāmoggallānatthera; this was their past karma.

63.Aputtakatāyāti, for those whose sons go forth, it is for the state of being without sons. For those whose husbands go forth, it is for vedhabyāya, for the state of widowhood. By both, it is for kulupacchedāya, for the cutting off of the family line. Sañcayānīti, apprentices of Sañcaya. Magadhānaṃ giribbajanti, Giribbaja, the city of the Magadha country. Mahāvīrāti, those of great courage. Nayamānānanti, in those leading. The locative case has the sense of the possessive, or in the sense of usage. Kā usūyā vijānatanti, what envy is there for those who know that they lead by the Dhamma?

The Account of the Going Forth of Sāriputta and Moggallāna is Finished.

The Account of the Duties to the Upajjhāya

64-5.Anupajjhāyakāti, those without a preceptor who examines faults and non-faults. Anākappasampannāti, not endowed with suitable conduct; meaning, lacking behavior befitting a samaṇa. Uparibhojaneti, after the meal. Uttiṭṭhapattanti, the bowl for going on alms round. For in that, people have the perception of leftovers, therefore it is called uttiṭṭhapatta. Or alternatively, the meaning here should be understood as bringing a bowl after rising. Anujānāmi bhikkhave upajjhāyanti, I allow, monks, to take an upajjhāya. Puttacittaṃ upaṭṭhapessatīti, he will establish a mind with affection, thinking, "This is my son." This is the method in the second phrase also. Sagāravā sappatissāti, establishing respect and seniority. Sabhāgavuttinoti, those of shared livelihood. Sāhūti vāti, these five terms are synonyms for accepting the state of being an upajjhāya. Kāyena viññāpetīti, when the saddhivihārika has said three times, "Bhante, be my upajjhāya," if the upajjhāya indicates acceptance of the upajjhāya relationship, with body or speech or body and speech, by any of the five terms such as "sāhu," then the upajjhāya is accepted. For here, the acceptance of the upajjhāya is precisely this: the upajjhāya’s verbal declaration of any of these five terms or physical indication of the meaning. But some say that sādhu implies acceptance. That is not a valid view, for the upajjhāya is accepted merely by the act of requesting and giving, acceptance is not a requirement here. The saddhivihārika should not only know that the upajjhāya is accepted by this utterance. He should also know, "From today onwards, the Thera is now my responsibility, and I am the responsibility of the Thera."

66.Tatrāyaṃ sammāvattanāti, what was said, "he should conduct himself properly," this is the proper conduct in that regard. Kālasseva uṭṭhāya upāhanā omuñcitvāti, if at dawn, the shoes are put on to go for walking meditation or to wash the feet, having risen early, he should take them off. Dantakaṭṭhaṃ dātabbanti, having brought three tooth sticks, large, medium, and small, then from the fourth day onward, he should give the same kind as he takes for three days. If he gives whatever he takes without fixing it, then he should give whatever he obtains.

Mukhodakaṃ dātabbanti, having brought cold and hot water, then from the fourth day onward, he should give the same kind of face-washing water as he mixes for three days. If he gives whatever he takes without fixing it, then he should give whatever he obtains. If he mixes both kinds, then both kinds should be brought. Having placed the water in the face-washing area, it should be swept starting from the toilet. When the Thera has gone to the toilet, the enclosure should be swept; thus, the enclosure is not left empty. Before the Thera has left the toilet, a seat should be arranged. Having returned after attending to bodily functions, having sat down in that seat, the duties as described in the passage beginning with ‘‘sace yāgu hotī’’ should be performed. Uklāpoti, mixed with some kind of rubbish; but if there is no other rubbish, there are only drops of water, even that should be wiped away with the hand.

Saguṇaṃ katvāti, having made two robes into one, both of those robes made into one should be given. For all robes are called "saṅghāṭī" because they are folded. Therefore, it was said, "saṅghāṭiyo dātabbā." Nātidūre gantabbaṃ nāccāsanneti, here, if when the upajjhāya turns around and looks back, he can reach him with one or two paces, it should be understood that he has gone neither too far nor too near. Pattapariyāpannaṃ paṭiggahetabbanti, if when the upajjhāya obtains alms food, gruel, or cooked rice, the bowl is hot or heavy, one should give one's own bowl to him and take that bowl. Na upajjhāyassa bhaṇamānassa antarantarā kathā opātetabbāti, when he is speaking in the inner chamber or elsewhere, another topic of conversation should not be introduced before his speech is finished. Furthermore, from this point onwards, wherever there is a prohibition with the word "na," a duukkaṭa offense should be understood. For this is the nature of the khandhakas. Āpattisāmantā bhaṇamānoti, speaking words close to an offense in terms of the denotation of the words, the nature of the Dhamma, or coarseness, etc. Nivāretabboti, he should be prevented as if asking, "Bhante, is it proper to say such a thing? Is there no offense?" But having resolved, "I will prevent him," one should not say, "Old man, do not speak like that."

Paṭhamataraṃ āgantvāti, if the village is nearby or if there is a sick bhikkhu in the monastery, one should come earlier from the village. If the village is far away, and there is no one coming with the upajjhāya, one should leave the village with him, wrap the bowl with the robe, and come earlier from the middle of the road. Having returned in this way, one should come earlier and perform all the duties such as arranging the seat. Sinnaṃ hotīti, wet, soaked with sweat. Caturaṅgulaṃ kaṇṇaṃ ussāretvāti, having made the edge extra by four finger-breadths, the robe should be folded up in this way. What is the reason? Mā majjhe bhaṅgo ahosīti, lest there be a crease in the middle. For if it is folded up evenly, there will be a crease in the middle, then constantly breaking, it becomes weak; this is said to prevent that. Therefore, one should fold it up raising it four finger-breadths each day so that the place of the crease today will not break tomorrow. Obhoge kāyabandhanaṃ kātabbanti, having folded up the waistband, it should be placed in the robe-fold.

Sace piṇḍapāto hotīti, here, for one who has eaten and comes back in the village itself, or in the inner chamber, or on the way back, or does not obtain alms food, there is no piṇḍapāta, but for one who has not eaten in the village or who has obtained alms food, there is; therefore, "sace piṇḍapāto hotīti" etc. was said. Even if there is not for him, and he wants to eat, having given water, one should bring alms food even from what one has obtained oneself. Pānīyena pucchitabboti, while he is eating, he should be asked three times, "Bhante, should water be brought?" If there is time, one should eat oneself after the upajjhāya has eaten. If the time is near, having placed water near the upajjhāya, one should eat oneself.

Anantarahitāyāti, the bowl should not be placed on the ground that is mixed with dust, gravel, etc., for no benefit on a surface like a mat or a piece of cloth. But if it is made black or plastered with white mortar, if it is a clean surface, it is proper to place it on such a surface. It is also proper to place it on washed sand. It is not proper on dust, gravel, etc. There, a leaf or a stand should be placed, and it should be placed on that. Pārato antaṃ orato bhoganti, this was said for placing the robe-stick, etc., by inserting the hand underneath and gently placing it with the face-forward hand. But for one who takes hold of the end and places it on top of the robe-stick, etc., with the fold, the fold will strike against the wall; therefore, it should not be done in that way.

Cuṇṇaṃ sannetabbanti: The cuṇṇaṃ should be mixed, meaning the bath powder should be moistened with water and made into a ball. Ekamantaṃ nikkhipitabbanti: It should be placed aside, meaning it should be kept in a smoke-free place. Jantāghare parikammaṃ means all duties like giving embers, clay, hot water, etc., in the hot room. Udakepi parikammanti means all duties in water, such as rubbing the limbs and extremities. Pānīyena pucchitabboti: He should be asked about drinking water because in the hot room, there is thirst due to the heat.

Sace ussahatīti: If he is able, if he is capable, if he is not overcome by any illness. Indeed, even a co-resident who is not sick and is sixty years old should perform all the duties for his preceptor; if he does not do them out of disrespect, there is a dukkaṭa for a breach of duty. However, in circumstances connected with negation, even if he performs an action that has been rejected for a sick person, it is still a dukkaṭa. Appaṭighaṃsantenāti: Without rubbing against the ground. Kavāṭapiṭṭhanti: Without touching the door and the back support. Santānakanti: Any kind of insect nest, spider web, etc. Ullokā paṭhamaṃ ohāretabbanti: First, the cobwebs should be removed, meaning beginning with the cobwebs, they should be taken down. Ālokasandhikaṇṇabhāgāti: The window joints and the ear-shaped parts, and the inner and outer window coverings of the windows, and the four corners of the room should be swept.

Yathāpaññattaṃ paññapetabbanti: As it was arranged before, so it should be arranged. Indeed, the previous duty was arranged with the understanding that it should be taken out and placed to one side. However, if it was arranged by someone who did not know before, it should be arranged by releasing the wall all around by two or three fingerbreadths. This is the duty of arranging. If it is a very large, hard, and firm peg, it should be cut, the tip should be turned, tied, and then arranged. If he does not know how to turn and tie the tip, it should not be cut. Puratthimā vātapānā thaketabbāti: The eastern window should be propped up. Similarly, the remaining windows should be propped up.

Vūpakāsetabboti: It should be taken elsewhere. Vūpakāsāpetabboti: Another bhikkhu should be told, "Go and take the elder elsewhere." Vivecetabbanti: He should be disavowed. Vivecāpetabbanti: Another should be told, "Disavow the elder who is holding a wrong view." Ussukkaṃ kātabbanti: One should go to each bhikkhu and request them for the purpose of giving parivāsa. If one is capable oneself, it should be given by oneself. If one is not capable, it should be caused to be given by another. Kinti nu khoti: By what means? This method applies everywhere. Lahukāya vā pariṇāmeyyāti: Without performing the expulsion, he may perform a threatening or censuring act. Therefore, knowing that "the Sangha intends to perform an act of expulsion against the preceptor," one should approach each bhikkhu and request, "Venerable sirs, do not perform an act against our preceptor." If they are still doing it, they should be requested, "Perform a threatening or censuring act." If they are still doing it, then the preceptor should be requested, "Speak correctly, venerable sir." Thus, having caused him to speak correctly, the bhikkhus should be requested, "Venerable sirs, withdraw the act."

Samparivattakaṃ samparivattakanti: Turning over and over. Na ca acchinne theve pakkamitabbanti: If even a little bit of the dye drips, one should not leave yet. Na upajjhāyaṃ anāpucchā ekaccassa patto dātabboti, etc., all this was said in relation to the preceptor as an individual with divergent qualities. Na upajjhāyaṃ anāpucchā gāmo pavisitabboti: When one wants to enter the village for alms or for other business, one should enter only after asking the preceptor. If the preceptor wants to get up early and go far for alms, he should say, "Let the young ones enter for alms," and then go. If he goes without saying, it is permissible to enter the village if one does not see the preceptor after going to the monastery. If one sees him even while entering the village, it is permissible to ask him from the place where he is seen.

Na susānaṃ gantabbanti: One should not go to the cemetery, either to stay or to see. Na disā pakkamitabbāti: Here, one who wants to depart should declare the matter and be asked up to three times. If he allows it, good; if he does not allow it, while living dependent on him, either learning, questioning, or meditation practice does not succeed, and the preceptor is foolish and inept, and only wants to keep him in his presence, even if he prevents him in this way, it is permissible to go. Vuṭṭhānamassa āgametabbanti: His recovery from illness should be awaited; one should not go anywhere. If there is another bhikkhu who is an attendant, one should seek medicine and give it into his hand, saying, "Venerable sir, this one will attend," and then go.

The Discourse on the Duties to the Preceptor is concluded.

The Discourse on the Duties to the Co-resident

67. By the preceptor towards the co-resident, in regard to proper conduct – saṅgahetabbo anuggahetabboti: He should be gathered and assisted, meaning he should be gathered with regard to learning, etc., and assisted. Here, uddesoti: is the recitation of the text. Paripucchāti: is the explanation of the meaning of the text. Ovādoti: A word of advice on a matter not yet transgressed, "Do this, do not do that." Anusāsanīti: Is on a matter that has been transgressed. Moreover, the first word, whether on a matter transgressed or not, is advice; repeated words are instruction. Sace upajjhāyassa patto hotīti: If the preceptor has an extra bowl. This method applies everywhere. Parikkhāroti: Other requisites for a renunciant. Here, exertion means seeking the arising means in a just way. From here on, the duties beginning with giving a toothpick and ending with pouring water from the water pot should be performed by the co-resident only when the preceptor is ill. However, showing displeasure, etc., should be done even when the preceptor is not ill. Cīvaraṃ rajantenāti: By one who is dyeing the robe, having heard the method from the preceptor, "You should dye it in this way." The rest should be understood in the manner stated above.

The Discourse on the Duties to the Co-resident is concluded.

The Discourse on Not Conducting Properly, Etc.

68. Na sammā vattantīti: They do not fulfill the duties to the preceptor as prescribed. Yo na sammā vatteyyāti: Whoever does not fulfill the duties as prescribed, he incurs a dukkaṭa. Paṇāmetabboti: He should be dismissed. Na adhimattaṃ pemaṃ hotīti: There is no excessive affection based on attachment to the preceptor. Nādhimattā bhāvanā hotīti: There is no excessive development of loving-kindness; the pure side should be understood by the method of the opposite of what was said. Alaṃ paṇāmetunti: He is fit to dismiss.

Appaṇāmento upajjhāyo sātisāro hotīti: The preceptor is at fault, he incurs an offense; therefore, one who does not conduct properly must be dismissed. If the duties up to dyeing the robe are not performed due to not conducting properly, there is a decline for the preceptor. Therefore, for one who does not do that, whether the dependence is released or not released, there is an offense. From giving a bowl to one individual onwards, there is an offense only for one whose dependence is not released.

The co-residents conduct properly, but the preceptor does not conduct properly, there is an offense for the preceptor. The preceptor conducts properly, but the co-residents do not conduct properly, there is an offense for them. If the co-residents are numerous while the preceptor approves of the duties, there is an offense for all. If the preceptor says, "I have an attendant, you should apply yourselves to your own recitation, reflection, etc.," there is no offense for the co-residents. If the preceptor does not know whether he approves or disapproves, he is foolish, and the co-residents are numerous. If one bhikkhu who is accomplished in duties says, "I will do the preceptor's work, you should live without anxiety," and thus takes on his own burden and dismisses the others, from the time he takes on the burden, there is no offense for them.

The Discourse on Not Conducting Properly, Etc., is concluded.

The Story of Rādha the Brahmin

69. Rādhabrāhmaṇavatthusmiṃ– Although Venerable Sāriputta knows the going forth and higher ordination that were permitted by the Blessed One in Bārāṇasī with the three refuges, the Blessed One, however, wants to reject that easy higher ordination and permit higher ordination after making it weighty with the formal act consisting of a motion and four announcements. Then the Elder, knowing his intention, said, "How, venerable sir, shall I cause that Brahmin to go forth and attain higher ordination?" Indeed, the assemblies of Buddhas are skilled in intentions, and this one is the foremost in the Buddha's assembly.

Byattena bhikkhunā paṭibalenāti: Here, byatto means one who has the Vinaya Piṭaka memorized along with its commentary and who can recite it. If such a one is not available, one who has at least this formal act of a motion and four announcements well grasped and can recite it, this one is also byatto in this context. But one who, due to cough, mucus, phlegm, or illness, or due to the imperfection of the lips, teeth, tongue, etc., or due to not having practiced the teachings, is not able to deliver the formal statement with complete phrases and words, or omits a phrase or word, or says something different from what should be said, this one is appaṭibalo. The opposite of that should be understood as paṭibalo in this context. Saṅgho ñāpetabboti: The Sangha should be informed. Then, in order to show what the Sangha should be informed of, he said, "May the Sangha hear me, venerable sirs," etc.

71. Upasampannasamanantarāti: Immediately after becoming ordained. Anācāraṃ ācaratīti: He commits a transgression of the rules. Ullumpatu manti: Lift me up, raise me up from the unwholesome, establish me in the wholesome; or raise me up from the state of a novice and establish me in the state of a bhikkhu. Anukampaṃ upādāyāti: Taking compassion as the basis; meaning having compassion for me.

73. Aṭṭhitā hotīti: It is constantly ongoing. Cattāro nissayeti: Four supports. Since the self continues dependent on four supports, therefore they are called supports.

The Story of Rādha the Brahmin is concluded.

The Discourse on the Duties to the Teacher

75. Kintāyaṃ bhikkhu hotīti: What is this bhikkhu to you? Aññehi ovadiyo anusāsiyoti: He should be advised and instructed by others. Bāhullāya āvatto yadidaṃ gaṇabandhikanti: This one has an abundance of association with a group, therefore he is gaṇabandhika. It is said that you have incurred too quickly the abundance which is this association with a group.

76. Abyattāti: Devoid of skill in wisdom. Aññattaropi aññatitthiyapubboti: A wandering ascetic from another sect. He, intending to "steal the Dhamma," went forth in the presence of Venerable Udāyi and, when being spoken to by him in accordance with the Dhamma, introduced his own doctrine. Anujānāmi bhikkhave byattena bhikkhunātiādi: Here, byatto has the same characteristics as described in the previous account of the admonisher of bhikkhus. But one who is able to perform the duties of attending to a co-resident or co-dependent who is ill, he is intended here as paṭibalo. And this was said -

"With five qualities, a bhikkhu should give higher ordination, give dependence, and have a novice attend to him. Which five? He is capable of attending to or having attended to a co-resident or co-dependent who is ill, of expressing or having expressed displeasure towards one who is dissatisfied, of removing arising doubt according to the Dhamma, of instructing in the Abhidhamma, and of instructing in the Abhivinaya" (pari. 418).

77. Pakkhasaṅkantesūti: To those who have turned to the side of the sectarians. Anujānāmi bhikkhave ācariyanti: I allow a teacher who teaches conduct and proper conduct. Ācariyo bhikkhave antevāsikamhītiādi: Everything should be understood in the same way as stated in the manner of "Upajjhāyo bhikkhave saddhivihārikamhī" etc. Only the name is different here.

The Discourse on the Duties to the Teacher is concluded.

The Discourse on Dismissal and Forbearance

80.Antevāsikā ācariyesu na sammā vattantīti In this regard, the definition previously stated as "If the proper conduct is not observed towards the preceptor until the dyeing of the robes, there is a decline for the preceptor. Therefore, for one who does not do it, whether released from dependence or not, it is an offense," and "For some, the offense applies only to those not released from dependence, starting from the offering of the bowl," should not be understood as the basis for offense for a nissaya-dependent disciple using the same definition. A nissaya-dependent disciple should perform all duties towards the teacher as long as he lives in dependence on the teacher. However, pabbajjā, upasampadā, and dhamma-dependent disciples, even those released from dependence, should perform the duties from the beginning until the dyeing of the robes; there is no offense for them in offering the bowl, etc., without asking permission. Among these, the pabbajjā and upasampadā disciples are a burden to the teacher for life. The nissaya and dhamma disciples are a burden only as long as they live nearby. Therefore, the teacher should also conduct himself properly towards them. Among the teacher's disciples, whoever does not conduct himself properly incurs an offense.

The discussion on showing respect and proper conduct is concluded.

Discussion on Relinquishing Dependence

83.Regarding the relinquishing of dependence on the preceptor (upajjhāyamhā nissayapaṭippassaddhīsu) – in the cases beginning with upajjhāyo pakkanto vā, this is the determination: pakkanto means the preceptor has departed, wishing to be away from that monastery, and has gone in a certain direction. When this happens, if there is someone in the monastery who can give dependence, someone from whom dependence has been taken before at another time, or who shares the same resources, dependence should be taken from him; there is no allowance even for one day. If there is no such person, but there is another virtuous and amiable monk, knowing his virtue and amiability, dependence should be requested from him on the same day. If he gives it, that is good. But if he asks, "Your preceptor will return soon?" and the preceptor has said so, one should reply, "Yes, venerable sir." If he says, "Then wait for the preceptor's return," that is permissible. But if one does not know his inherent amiability, after observing that monk's conduct for four or five days and creating an opportunity, dependence should be taken.

If there is no one in the monastery who can give dependence, and the preceptor has said, "I will return in a few days, do not be anxious," allowance is granted until his return. Or even if people there keep him for longer than the agreed time, for five or ten days, a message should be sent to the monastery: "Let the young monks not be anxious, I will return on such and such a day." Even then, allowance is granted. But if on the way back, he encounters an obstacle such as a flood or thieves, and the elder waits for the water to recede or seeks companions, if the young monks hear of this news, allowance is granted until his return. But if he sends word, "I will stay here," there is no allowance. One should go where dependence can be obtained.

Āṇattī means the renunciation of dependence. Therefore, one who has been renounced of nissaya by saying either "I renounce you," or "Do not come here again," or "Take away your bowl and robes," or "I will not be attended to by you," according to this Pali passage, or according to other passages such as "Do not ask me before entering the village," should ask forgiveness from the preceptor.

If he does not forgive from the beginning, having brought a staff, he should ask forgiveness three times by himself. If he does not forgive, having taken senior monks in that monastery, he should ask forgiveness. If he does not forgive, having taken monks from a neighboring monastery, he should ask forgiveness. If even then he does not forgive, he should live elsewhere, near those who share the same views as the preceptor, thinking, "Perhaps knowing that I am living near those who share his views, he might forgive me." If even then he does not forgive, he should live there. If it is not possible to live there due to famine or other faults, it is permissible to come to that same monastery and live taking nissaya from another. This is the determination regarding renunciation.

ācariyo pakkanto vā hotīti In this case, some teachers depart with permission, and some without permission. Disciples are the same. Here, if a disciple asks the teacher, "I wish to go to such and such a place, venerable sir, for some reason," and the teacher asks, "When will you go?" and he says, "I will go in the evening or at night or after getting up," and the teacher approves, nissaya is relinquished at that very moment.

If, however, when he says, "I wish to go to such and such a place, venerable sir," the teacher says, "Go for alms in such and such a village and then I will decide," and he agrees, if he then goes, he has gone well. But if he does not go, nissaya is not relinquished. Or if, when he says, "I will go," the teacher says, "Do not go yet, we will discuss it at night and then decide," and after discussing it, he goes, he has gone well. If he does not go, nissaya is not relinquished. However, for one who departs without asking the teacher, nissaya is relinquished when he crosses the boundary of the dwelling. For one who returns from within the boundary of the dwelling, it is not relinquished.

If, however, the teacher asks the disciple, "Friend, I will go to such and such a place," and when the disciple asks, "When?" he says, "In the evening or at night," and the disciple approves, nissaya is relinquished at that very moment.

If, however, the teacher says, "I will go for alms tomorrow and then go," and the other approves, nissaya is not relinquished for one day; it is relinquished on the next day. If, after saying, "I will go for alms in such and such a village and then decide whether to go or not," he does not go, nissaya is not relinquished. Or if, when he says, "I will go," the disciple says, "Do not go yet, discuss it at night and then decide," and even after discussing it, he does not go, nissaya is not relinquished.

If both teacher and disciple go outside the boundary for some reason, and then, if the teacher, having the intention to go, departs without asking and returns within two leḍḍupāta distances, nissaya is not relinquished. If he crosses two leḍḍupāta distances and then returns, it is relinquished. If the teacher and preceptor cross two leḍḍupāta distances and live in another monastery, nissaya is relinquished.

When the teacher becomes deranged, dies, or joins another community, it is relinquished at that very moment. However, regarding renunciation (āṇattiyaṃ), even if the teacher, wishing to release the disciple, renounces him with a renunciation of dependence, and the disciple, thinking, "Even though the teacher renounces me, he is kind at heart," remains attached, nissaya is not relinquished. Even if the teacher is attached, but the disciple is unattached, and discards the burden, thinking, "I will no longer live in dependence on him," even then it is not relinquished. When both are attached, it is not relinquished at all. It is relinquished when both discard the burden. One who has been renounced should bring a staff and ask forgiveness three times. If he does not forgive, he should act in the manner described for the preceptor.

Upajjhāyena vā samodhānagatoti In this context, encounter (samodhānaṃ) should be understood in terms of seeing or hearing. If a co-resident, living in dependence on the teacher, sees the preceptor in the same monastery worshipping a cetiya or going for alms in the same village, nissaya is relinquished. If the preceptor sees him, but the co-resident does not see the preceptor, it is not relinquished. If, seeing the preceptor on the road or going through the air, he recognizes him as a monk from a distance, but does not recognize him as the preceptor, it is not relinquished. If he recognizes him, it is relinquished. If the preceptor lives on the upper floor and the co-resident on the lower floor, and without seeing him, he departs after drinking rice gruel, or without seeing him sitting in the assembly hall, he departs after eating alone in a secluded place, or even without seeing him sitting in the dhamma listening hall, he departs after hearing the dhamma, nissaya is not relinquished. Thus, encounter should be understood in terms of seeing.

In terms of hearing, if he hears the sound of the preceptor speaking dhamma in the monastery or in the residence, or making a rejoinder, and recognizes, "That is the sound of my preceptor," nissaya is relinquished. If he does not recognize it, it is not relinquished. This is the determination regarding encounter.

The discussion on relinquishing dependence is concluded.

Discussion on the Five Qualities for Conferring Ordination

84.Now, to show in detail what was previously stated concisely regarding the characteristics of preceptors and teachers: "I allow, monks, ordination and the giving of dependence by a knowledgeable, competent monk who is ten years or more than ten years in seniority," he said beginning with ‘‘pañcahi, bhikkhave, aṅgehi samannāgatenā’’. There, pañcahi aṅgehī means with five deficient qualities. He is endowed with deficient qualities due to not being endowed with the aggregates of virtue, etc. Na upasampādetabbanti should not ordain, meaning he should not ordain as a preceptor. Na nissayo dātabboti should not give dependence, meaning he should not give dependence as a teacher. Here, the rejection in the three sets of five, beginning with "not endowed with the aggregates of virtue (na asekkhena sīlakkhandhenāti)," "not by himself unlearned (attanā na asekkhenāti)," and "unbelieving (assaddhoti)," is made on the basis of unsuitability, not on the basis of an offense. For if one is not endowed with the aggregates of virtue, etc., and is unable to train others in them, being associated with faults such as lack of faith and harming the assembly, the assembly will decline in virtue, etc., and not grow. Therefore, "he should not ordain (na upasampādetabbaṃ)," etc., is stated on the basis of unsuitability, not on the basis of an offense. For the Blessed One did not allow the state of preceptor or teacher only to one who is free from defilements. If he had allowed it only to him, he would not have said, "If displeasure arises for the preceptor (sace upajjhāyassa anabhirati uppannā hotī)," etc. Since the assembly of one who is free from defilements does not decline in virtue, etc., therefore it is said, "A monk endowed with five qualities should ordain (pañcahi bhikkhave aṅgehi samannāgatena bhikkhunā upasampādetabba)," etc.

In Adhisīle sīlavipannotiādīsu, one who has committed a pārājika or a saṅghādisesa offense is called "failed in virtue regarding higher virtue (adhisīle sīlavipanno nāma)." One who has committed the other five groups of offenses is called "failed in conduct regarding transgressions (ajjhācāre ācāravipanno nāma)." One who is endowed with a clinging view, having abandoned right view, is called "failed in view regarding extreme views (atidiṭṭhiyā diṭṭhivipanno nāma)." Because he lacks as much learning as is desirable for one who leads the assembly, he is appassuto (unlearned). Because he does not know what should be known by him, such as offenses, etc., he is duppañño (lacking wisdom). In this group of five, the first three terms are stated on the basis of unsuitability, and the last two on the basis of an offense.

Āpattiṃ na jānātīti He does not know, "This is the offense he has committed," when it is said, "This was done by me." Vuṭṭhānaṃ na jānātīti He does not know that "Thus is the emergence from the offense" from an offense leading to rehabilitation or leading to confession. In this group of five, the first two terms are stated on the basis of unsuitability, and the last three on the basis of an offense.

Ābhisamācārikāya sikkhāyāti It means he is not capable of training in the khandhaka duties. Ādibrahmacariyakāyāti It means he is not capable of training in the rules of the training. Abhidhammeti It means he is not capable of training in the analysis of name and form. Abhivinayeti It means he is not capable of training in the entire Vinaya Piṭaka. Vinetuṃ na paṭibaloti means everywhere that he is not able to train. Dhammato vivecetunti to dismiss by a reason of dhamma. In this group of five, there is an offense in all terms. In the group of five beginning with Āpattiṃ na jānātī, there is an offense in all terms as well. The same method applies to the group of five ending in being less than ten years old (ūna-dasavassa-pariyosāna-pañcakepi). Thus, the first three sets of five, three terms in the fourth, and two terms in the fifth, all four sets of five are stated on the basis of unsuitability. In the fourth and fifth groups of five, two terms in the fourth, three in the fifth, and all three sets of five in the sixth, seventh, and eighth, all four sets of five are stated on the basis of an offense; in the bright side, there is no offense in the eight.

The discussion on the five qualities for conferring ordination is concluded.

Discussion on the Six Qualities for Conferring Ordination

85.In the sets of six, the term "less than ten years old" is a distinction, and it causes an offense everywhere. The rest should be understood in the same way as stated above. There, ubhayāni kho panassa pātimokkhāni vitthārena na svāgatāni hontīti are not well-learned in terms of both vibhaṅgas. Na suvibhattānīti are not well-distinguished in terms of the mātikā. Na suppavattīnīti are not well-recited. Na suvinicchitāni suttaso anubyañjanasoti are not well-decided from the mātikā and from the vibhaṅga.

The discussion on the six qualities for conferring ordination is concluded.

The Story of Those with a Background in Other Sects

86.In "Aññatitthiyapubbavatthusmiṃ": Firstly, this "pasūra" should not be granted ordination because he has defected from another sect. However, to show what should be done for another who comes without ever having previously ordained in this Dispensation, he said "yo so bhikkhave aññopī" etc. Here, "tassa cattāro māse parivāso dātabbo" is called titthiyaparivāsa (probation for those formerly of other sects); it is also called appaṭicchannaparivāsa (uncovered probation). This, however, should only be given to naked wanderers (naggaparibbājaka), Ājīvakas, or Acelakas. If even he comes having dressed in a robe or any other sectarian flag like a vāḷakambala, probation should not be given. However, it should definitely not be given to another such as a tāpasa (ascetic) or paṇḍaraṅga.

"Paṭhamaṃ kesamassunti" etc. shows his sāmaṇerapabbajja (novice ordination) right from the beginning. However, when ordaining in this way, senior monks should not be told, while he is sitting in the middle of the Saṅgha, "You ordain him," "You become the ācariya," "You become the upajjhāya." For if, when spoken to like this, they do not accept, disliking the role of his ācariya or upajjhāya, then he might become angry thinking, "These monks don't trust me," and leave. Therefore, having led him to one side, his ācariyas and upajjhāyas should be sought out.

87.Evaṃ kho bhikkhave aññatitthiyapubbo ārādhako hoti, evaṃ anārādhakoti this is the summary (mātikā) for showing that he fulfills the requirements for parivāsa. Kathañca bhikkhaveti etc. is the analysis of that. There, "atikālena gāmaṃ pavisatīti" he enters the village for alms at the very time that the monks are performing their duties (vattakaraṇa). "Atidivā paṭikkamatīti" having eaten in the houses of families while telling household stories with women, men, boys, girls, etc., he returns only after the monks have put away their robes and bowls, are doing the uddesa and paripucchā, or have gone into seclusion; he does not perform the duties to the upajjhāya or the ācariya, but simply enters his dwelling and sleeps. Evampi bhikkhave aññatitthiyapubbo anārādhako hotīti even doing this, he is not a fulfiller or completer of the requirements of parivāsa.

In "Vesiyāgocaro vātiādīsuvesiyāti", vesiyā means women who make a living by their beauty, who are easy to associate with due to giving things like food and small items. Vidhavāti means women who are widows or whose husbands have gone abroad; they desire friendship with anyone at all. Thullakumārikāti means girls who have reached or passed the age of puberty; they behave with the intention of attracting men, desiring friendship with anyone at all. Paṇḍakāti means eunuchs whose defilements are rampant and whose burning desires are not pacified; overwhelmed by the force of their desires, they desire friendship with anyone at all. Bhikkhuniyoti means women of the same ordination; trust quickly develops with them, and then sīla is broken.

There, "vesiyāgocaro" is said of one who, becoming a regular visitor to the families of prostitutes (vesiyā) under the pretext of going on alms rounds etc., approaches them frequently due to affection and familiarity, and soon becomes someone about whom it can be said, "He went with such-and-such a prostitute." This method applies everywhere. However, if prostitutes etc. offer food distributed by ticket (salākabhatta), it is allowable to go with the monks, and having eaten together, to return together. It is allowable for monks to go with bhikkhunīs who are ill, in order to advise them, teach them the Dhamma, or give them uddesa and paripucchā. However, one who goes in that way because of friendship and familiarity, this one is anārādhaka.

Uccāvacāni karaṇīyānīti means major and minor tasks. There, tasks such as renovating cetiyas and great buildings, which must be done by the whole Saṅgha assembling after the bell has been struck, are called uccāni. Tasks connected to the khandhakas, such as washing and dyeing robes, and ābhisamācārikā (rules of etiquette) such as duties regarding the fire-hall, are called avacāni. Tattha na dakkho hotīti he is not skilled or well-trained in those tasks. Na analasoti he is not endowed with energetic effort; having heard that "there is work for the Saṅgha of monks," he finishes his meal early, enters his dwelling, sleeps for as long as he wants, and comes out in the evening. Tatrupāyāyāti means for the sake of the means to those tasks. Vīmaṃsāyāti means with investigation based on the situation at hand. He is not endowed with the wisdom that arises at that very moment, saying, "This must be done this way, this must not be done this way." Na alaṃ kātuṃ na alaṃ saṃvidhātunti he is not capable of doing it himself; he is also not capable of inspiring enthusiasm and arranging for others to do it, saying, "Take this, venerable one, take this, young one, take this, novice; if you don't do it, and we don't do it, who will do this now?" When the monks say, "We will do the work," he pretends to be ill, and wanders near the monks who are doing the work, only showing his head; this one too is anārādhaka.

Na tibbacchando hotīti he does not have strong desire. Uddeseti means in the learning of the Pāḷi. Paripucchāyāti means in the hearing of the meaning. Adhisīleti means in the sīla of the Pātimokkha. Adhicitteti means in the development of worldly samādhi. Adhipaññāyāti means in the development of the supramundane path.

Saṅkantohotīti he has come over here. Tassa satthunoti means to the owner of that titthāyatana. Tassa diṭṭhiyāti means to his possession, his doctrine. Now, since that very doctrine pleases and delights that titthakara and is grasped with a firm insistence that "this alone is true," therefore it is called "tassa khanti, ruci, ādāya." Therefore it was said – "tassa khantiyā tassa ruciyā tassa ādāyassā." Avaṇṇe bhaññamāneti when blame is spoken. Anabhiraddhoti means of incomplete intention; with unaroused mind. Udaggoti means with elevated bodily mind. Idaṃ bhikkhave saṅghātanikaṃ aññatitthiyapubbassa anārādhanīyasminti monks, this causing of dissension in one who is not worthy of appeasement—when blame is spoken of the teacher and doctrine, the mental unease that results in actions of body and speech because "why are they blaming another," and mental ease when blame is spoken of the Buddha etc., and mental ease when praise is spoken of that same teacher and his doctrine, and mental unease when praise is spoken of the Buddha etc.—this is the cause of dissension in one formerly of another sect who is not worthy of appeasement; this is the sign, this is the characteristic, this is the unchangeable measure of one who does not fulfill the requirements of parivāsa. Evaṃ anārādhako kho bhikkhave aññatitthiyapubbo āgato na upasampādetabboti one endowed with even one of these qualities should not be given upasampadā. In the "bright side," everything should be understood in the opposite way to what has been said.

Evaṃ ārādhako kho bhikkhaveti in this way, one who, having come from another sect, pleases and satisfies the monks by fulfilling these eight titthiyavatta—not entering the village too early, not returning too late, not frequenting prostitutes etc., being skilled etc. in the duties of the spiritual brethren, having strong desire for uddesa etc., having mental ease when blame is spoken of the titthiyas, having mental unease when blame is spoken of the Buddha etc., having mental unease when praise is spoken of the titthiyas, and having mental ease when praise is spoken of the Buddha etc.—should be given upasampadā.

But if he breaks even one requirement within the ordination maṇḍala, he must undergo parivāsa for four months again. Just as for a sikkhamānā who has broken the training, the training rules and approval of training are given again, there is nothing here that needs to be given again. For the parivāsa given previously is his parivāsa. Therefore, he must undergo parivāsa for four months again. If, while undergoing parivāsa, he gives rise to the eight attainments (samāpatti), worldly Dhamma is by nature unstable, he should not be given upasampadā. He should only be given upasampadā after fulfilling the requirements for four months. But if, while undergoing parivāsa, he discerns the four great elements, distinguishes the upādārūpa, determines nāmarūpa, and having applied the three characteristics, begins vipassanā, worldly Dhamma is by nature unstable, he should not be given upasampadā. But if, having developed vipassanā, he attains the sotāpatti path, the requirement is completely fulfilled. All wrong views are uprooted, the doubt-dart is pulled out, he should be given upasampadā on that very day. Even if he is a sotāpanna while remaining in the titthiya garb, there is no need for the parivāsa duty, having ordained him that very day, he should be given upasampadā.

Upajjhāyamūlakaṃ cīvaraṃ pariyesitabbanti making the upajjhāya the master, his robe should be sought out. The bowl too is the same. Therefore, if the upajjhāya has a robe and bowl, he should be told "Give this to him." But if he does not have one, and others are willing to give, they too should give it to the upajjhāya, saying "Having made this yours, give it to him." Why? Because titthiyas are perverse, they might say "The Saṅgha has given me a robe and bowl, how am I dependent on you?" and not follow the instruction and advice; but because his livelihood depends on the upajjhāya, he will do what he says. Therefore it was said "upajjhāyamūlakaṃ cīvaraṃ pariyesitabba." Bhaṇḍukammāyāti means for the shaving of the hair. The story of bhaṇḍukamma will come later.

Aggikāti means those who tend fire. Jaṭilakāti means ascetics. Ete bhikkhave kiriyavādinoti these do not reject action; they have the view that "there is action, there is the result of action." All Buddhas, while fulfilling the pāramī of renunciation, having gone forth into this very kind of going-forth, fulfilled it, and I too fulfilled it in that way; ordination in their dispensation is not perverse, therefore they should be given upasampadā, parivāsa should not be given to them. Imāhaṃ bhikkhave ñātīnaṃ āveṇikaṃ parihāraṃ dammīti monks, I give this exclusive concession to my relatives. Why did he say this? Because even though they have gone forth in a titthāyatana, they do not desire the disparagement of the Dispensation, but are advocates of its praise, saying "This is the Dispensation of our best relative." Therefore he said this.

The Story of Those with a Background in Other Sects is Finished.

The Story of the Five Diseases

88.Magadhesupañca ābādhā ussannā hontīti in the country called Magadha, five diseases of humans and non-humans are rampant, grown, and abundant. The story of Jīvakakomārabhacca will appear in the Cīvarakkhandhaka. Na bhikkhave pañcahi ābādhehi phuṭṭho pabbājetabboti one who is afflicted and overwhelmed by these five rampant diseases, leprosy etc., should not be given ordination.

kuṭṭhanti whether it is red leprosy or black leprosy, it is said that any kind of disease such as kiṭibha, daddu, or kacchu, is all leprosy. If it is even the size of a fingernail and in a state of growth, he should not be ordained. But if it is in a hidden place that is naturally covered by the lower or upper robe, is the size of a fingernail, and is not in a state of growth, it is allowable. But if it is on the face or the back of the hands or feet, even if it is not in a state of growth and is smaller than a fingernail, it is definitely not allowable, it is said in the Kurundī. Even if he is ordained after being treated, he should only be ordained once it has returned to its natural color. One with a body covered in a powder like the back of a lizard should also not be ordained.

Gaṇḍoti whether it is a fatty boil or any other, if any boil even the size of a kola fruit is in a state of growth, he should not be ordained. But if it is in a covered place, is the size of a kola fruit, and is not in a state of growth, it is allowable. In an uncovered place such as the face, even if it is not in a state of growth, it is not allowable. Even if he is ordained after being treated, he should only be ordained after his body has become smooth. Uṇṇigaṇḍā means boils that hang down here and there like cow udders or fingers; these too are boils. It is not allowable to ordain one who has them. In youth, there are milk-pimples, and in adolescence, there are rough pimples on the face, which disappear in old age; these are not considered boils, and it is allowable to ordain one who has them. However, there are other rough pimples on the body called padumakaṇṇikā, and others called sāsapabījakā which are the size of mustard seeds and cover the whole body; all of these are types of leprosy. One who has them should not be ordained.

Kilāsa (Leprosy) means a type of leprosy that is neither contagious nor oozing, and is the color of a lotus or white lotus petal, a skin disease that makes the body piebald like a cow. The judgment concerning this leprosy should be understood in the same manner as previously stated. Sosa (Consumption) means consumption disease; if this disease is present, one should not be ordained. Apamāra (Epilepsy) means epilepsy caused by bile or epilepsy caused by a yaksha; in such a case, if one is seized by a non-human due to previous enmity, it is difficult to treat. However, even with a slight case of epilepsy, one should not be ordained.

The Discourse on the Five Grounds for Rejection is concluded.

The Discourse on Royal Servants

90.In the case of the royal servant, paccantaṃ uccinathā means increase the border areas. It means to re-establish villages after chasing away thieves and when they are risen due to fear of thieves, causing them to be inhabited, giving protection, and promoting agriculture and other activities. However, since the king is a Sotāpanna, he does not command, “Kill the thieves, strike them.” Regarding everything like Upajjhāyassa deva sīsaṃ chinditabbaṃ (Your reverence, the preceptor’s head should be severed), they said that thinking, “The preceptor is superior in ordination, then the teacher, then the group,” this came about in customary and half-considered judgment. Na bhikkhave rājabhaṭo pabbājetabbo (Monks, a royal servant should not be ordained) here means whether he is a minister, a high-ranking official, a servant, or one who has attained some position or not, anyone who is a servant of the king receiving food and wages, all are included under the term royal servant, and such a person should not be ordained. However, his sons, grandsons, and siblings who do not receive food and wages from the king are fit to be ordained. But one who remits fixed property or monthly or yearly expenses received from the king back to the king, or having his sons or siblings take over that position, informs the king, "From now on, I am not a servant of Your Majesty," or one who has done the work for which he was paid, or one who has been permitted by the king to ordain, such a one is also fit to be ordained.

The Discourse on Royal Servants is concluded.

The Discourse on Thieves

91.In the cases of thieves, manussā passitvā (people having seen), means those who have seen him before in his lay life and those who hear from others, "This is that person," seeing him, become agitated...pe... and even block the door. However, in the houses of those who do not know him, he obtains alms. Na bhikkhave (Monks), the Blessed One is the owner of the Dhamma himself, therefore, to prevent future occurrences, while prescribing a training rule for the monks, he said this. There, dhajabandho means one who wanders about as if having tied a flag (to himself). It means he is well-known in the world like Mūladeva and others. Therefore, one who wanders about committing village destruction, highway robbery, or housebreaking in the city, and it is known that "So-and-so is doing this and that," such a person should not be ordained. However, a prince who desires the kingdom and commits village destruction and so on, may be ordained. For kings are pleased when such a person is ordained; but if they are not pleased, he should not be ordained. If a thief who was previously well-known among the general public later abandons thieving and undertakes the five precepts and so on, and if people know this, he may be ordained. But those thieves who invisibly commit theft, such as ambalabujā thieves or housebreaking thieves, and afterwards it is not known that this was done by so-and-so, even those may be ordained.

92.Kāraṃ bhinditvā (Having broken out of prison) means having broken through a prison made of brickwork etc. Abhayūvarā (those who have received security) means here, bhayūvarā are those who restrain themselves through fear, but these, having obtained security, are not bhayūvarā, hence abhayūvarā; it should be understood that the letter 'pa' is changed to 'va' here. Na bhikkhave kārabhedako pabbājetabbo (Monks, one who has broken out of prison should not be ordained), kāra refers to a prison. Here, whether it is imprisonment with fetters, imprisonment with chains, imprisonment with ropes, imprisonment in a village, imprisonment in a market town, imprisonment in a city, imprisonment under personal guard, imprisonment in a district, or imprisonment on an island, whoever breaks, cuts, releases, opens, or escapes from any of these while being seen or not being seen, is considered a kārabhedaka. Therefore, such a kārabhedaka thief, even having broken out of island imprisonment and gone to another island, should not be ordained. However, one who is not a thief, but merely because he is not doing manual labor is bound by royal officials and others thinking, "He will do so without escaping," even if he escapes having broken out of prison, he may be ordained. Furthermore, one who, having taken a bribe in a village, market town, or city, is put in prison for not fulfilling that, and then escapes and returns, should not be ordained. Also, one who earns wealth through agriculture and other means and lives, but is imprisoned by someone who falsely accuses him, "This wealth was obtained by theft," should not be ordained there and then, but having escaped and gone elsewhere, he may be ordained in that place.

93.Na bhikkhave likhitako (Monks, one who is marked should not be ordained) here, likhitako does not merely mean "He should be killed wherever he is seen," but rather, anyone who has committed theft or another serious offense against the king and has fled, and the king has written on a leaf or in a book, "So-and-so, wherever he is seen, should be seized and killed," or "His hands and feet should be cut off," or "He should be made to pay such-and-such a fine," this is called likhitako, and such a person should not be ordained.

94.Kasāhato katadaṇḍakammo (One who is whipped and has undergone punishment) here, the state of having undergone punishment should be understood in the same manner as before. One who is struck for not doing errands and so on is not one who has undergone punishment. However, one who, having taken or eaten something through bribery or other means and being unable to repay it, is whipped with a lash, saying, "Let this itself be your punishment," this is one who is whipped and has undergone punishment. Whether he is struck with lashes or with one of the other forms of punishment, such as half the penalty, as long as the wound is fresh, he should not be ordained. However, he may be ordained after making the wound natural. But if he is beaten with knees, elbows, coconut shells, stones, etc., and released, and knots appear on his body, he should not be ordained. He may be ordained after making a ribcage and when the knots have subsided.

95.Lakkhaṇāhato katadaṇḍakammo (One who is branded and has undergone punishment) here, the state of having undergone punishment should be understood in the same manner as before. However, if someone has been branded on the forehead or thighs etc. with hot iron, if he is a free man, he should not be ordained as long as the wound is fresh. If his wounds are healed, the skin is smooth and the brand is not visible, if it is concealed when the upper robe of the triple robe is worn, he is fit to be ordained; if it is not concealed, he is not fit to be ordained.

The Discourse on Thieves is concluded.

The Discourse on Debtors

96.Na bhikkhave iṇāyiko (Monks, a debtor should not be ordained) here, iṇāyiko means one whose debt was taken by his father or grandfather, or he himself has taken a debt, or something has been pawned and something has been taken by his parents; he owes that debt to others, hence he is a debtor. However, if other relatives pawn something and take something, he is not a debtor. For they are not masters in pawning that; therefore, he may be ordained, but the other may not. If his relatives by blood make the debt their responsibility, saying, "We will pay it, ordain him," or if someone else, seeing his good conduct, says, "Ordain him, I will pay the debt," he may be ordained. In the absence of these, the monk should also inform the supporter of such a person, "A sentient being with a cause does not ordain due to the encumbrance of debt." If he undertakes it, he may be ordained. Even if he has his own permissible goods, he may be ordained, saying, "I will give this." But if neither relatives nor others undertake it, nor does he have his own wealth, it is not proper to ordain him thinking, "Having ordained him, I will wander for alms and release him." If he ordains him, it is a dukkaṭa offense. Even if he has fled, he should be brought back and given. If he does not give it, all the debt is on his neck. There is no offense in ordaining him unknowingly. But if one sees him, he should be brought back and shown to the creditors. If one does not see him, it is not on his neck.

If a debtor goes to another country and, when asked, says, "I do not owe anything to anyone," and ordains, and the creditor, searching for him, goes there, and the young monk sees him and flees, and he approaches the elder monk and says, "Venerable sir, by whom was this person ordained? He fled having taken so much wealth from me," the elder should say, "Lay follower, he was ordained by me saying 'I am without debt,' what can I do now? Look at my bowl and robes." This is the proper conduct there. But if he flees, it is not on his neck.

If, however, seeing him in front of the elder monk, he says, "This is my debtor," he should be told, "You yourself know your debtor." Even then, it is not on his neck. Even if he says, "Having ordained, where will he go now?" the elder should say, "You yourself know." Even then, if he flees, it is not on his neck. If, however, the elder says, "Where will he go now? Let him stay here," and he flees, it is on his neck. If he is a sentient being with a cause and is accomplished in duties, the elder should say, "He is such and such." If the creditor says, "Good," that is skillful. If, however, he says, "Give half and half," it should be given. At another time, he becomes overly importunate, and even if he says, "Give everything," it should be given. If, however, he is skilled in recitation and questioning and is very helpful to the monks, the debt should be paid even by seeking alms through the alms-seeking practice.

The Discourse on Debtors is concluded.

The Discourse on Slaves

97.Na bhikkhave dāso (Monks, a slave should not be ordained) here, there are four types of slaves: born in the house, bought with wealth, brought by force of arms, and one who has voluntarily submitted to slavery. There, one born in the house means a slave by birth, the son of a female slave in the house. One bought with wealth means a son from the parents' possession or a slave from the owners' possession, bought by giving wealth, imposing the conduct of a slave. These two should not be ordained. When ordaining, they should be made non-slaves according to conduct in that particular place and then ordained.

One brought by force of arms means having plundered or pillaged a border country, or they bring those who are free people from the border country, or within the country itself, the king orders some village where a crime has been committed to be "plundered," and from there they also bring people. There, all the men are slaves, and the women are female slaves. Such a slave brought by force of arms, while living in the presence of those by whom he was brought, or bound in prison, or guarded by men, should not be ordained. However, having fled, he may be ordained in the place where he has gone. But when the king, pleased, says, "Release those brought by force of arms," or when release from bondage is made by a general method, he should definitely be ordained.

Having personally approached servitude means one who has personally accepted the state of being a slave, either for the sake of livelihood or for protection, saying, "I am your slave." Just as kings have elephants, horses, buffaloes, oxen, and goats, such a slave should not be ordained. The children of the royal palace's vaṇṇadāsīs (slaves by purchase) are like the children of ministers; they too should not be ordained. Independent women who are unrestrained associate with vaṇṇadāsīs; it is permissible to ordain their sons. But if they themselves offer a document (paṇṇaṃ), it is not permissible. Slaves of bhaṭiputtaka groups (those who live off inheritance), etc., should not be ordained without their permission. In monasteries, kings give slaves as ārāmikadāsās (slaves for monastery services); these too should not be ordained. But it is permissible to ordain them after making them free. In the Mahāpaccari, it is said, "Those who are born in the household or bought with wealth are brought and given to the bhikkhu Sangha, saying, 'We give them as ārāmikas to the Sangha.' They are just like takka (curdled milk) poured on the head; it is permissible to ordain them." However, in the Kurundi, it is said, "They give them, using the term of agreement, 'We give them as ārāmikas.' No matter by what agreement they are given, they should not be ordained." Poor people become kappiyakārakas (those who do allowable services) in the monastery, relying on the Sangha to live; these too it is permissible to ordain. One whose parents are slaves, or whose mother alone is a dāsī (female slave) and father is not a slave, should not be ordained. But one whose mother is not a dāsī and father is a dāsa (male slave), it is permissible to ordain him. If relatives or supporters of a bhikkhu give a slave, saying, "Ordain this one; he will do service for you," or if he has a slave of his own, he should be freed and then ordained. If owners give a slave, saying, "Ordain this one; if he is pleased, he will remain un-enslaved; but if he wanders off, he will be our slave again," this is called a tāvakāliko (temporary arrangement), and it is not permissible to ordain him, as stated in the Kurundi. A nissāmikadāso (slave without an owner) exists; he too should be freed and then ordained. If one ordains or confers higher ordination without knowing, and later finds out, it is proper to free him.

And to illustrate this point, they tell this story: It is said that a kuladāsī (slave woman of a family) eloped with someone to Anuradhapura and, living in Rohana, bore a son. Having ordained, he became ashamed and scrupulous at the time of higher ordination. Then one day, he asked his mother, "Upāsike, don't you have a brother or sister? I don't see any relatives." "Tāta (dear son), I am a kuladāsī in Anuradhapura; having eloped with your father, I live here." The virtuous bhikkhu, thinking, "My ordination is impure," felt saṃvega (spiritual urgency). Asking his mother the name and clan of that family, he came to Anuradhapura and stood at the door of that family's house. When they said, "Please enter, Bhante," he did not enter. Coming out, they asked, "What is it, Bhante?" "Is there a dāsī of yours named so-and-so who ran away?" "Yes, Bhante." "I am her son; if you allow me, I will obtain ordination, and you are my masters." Delighted, they said, "Bhante, your ordination is pure," and having freed him, they had him stay in the Mahāvihāra, attending to him with the four requisites. Remaining dependent on that family, the Thero attained arahatta.

The Discourse on the Case of the Slave is Finished.

Discourse beginning with Kammārabhaṇḍu

98-9. Kammārabhaṇḍū means the son of a blacksmith or goldsmith, a barber's apprentice, a young boy with five tufts of hair. Saṅghaṃ apaloketuṃ bhaṇḍukammāyā means to ask permission of the Sangha for the task of bhaṇḍukamma. Here is the procedure for asking permission: having assembled the bhikkhus within the sīmā (boundary), bringing the one seeking ordination there, one should say three times, or twice, or once, "Bhante, I ask the Sangha for the bhaṇḍukamma of this boy." And here, it is permissible to say "I ask for the bhaṇḍukamma of this boy," or "I ask for the making of this one a samaṇa," or "I ask for the ordination of this one," or "This one wishes to become a samaṇa," or "This one wishes to be ordained."

If it is a sabhāgaṭṭhāna (a place suitable for assembly), and it is determined that ten, twenty, or thirty bhikkhus reside there, one should go to their standing place or sitting place and ask permission in the same way as before. Without the one seeking ordination, one can also send young bhikkhus or sāmaṇeras (novices) and have them ask permission in the manner beginning with "Bhante, there is one seeking ordination; we ask for his bhaṇḍukamma."

If some bhikkhus have entered the senāsana (lodgings) or thickets, etc., and are sleeping or practicing the duties of a samaṇa, and those asking permission, even while searching, do not see them and think, "We have asked everyone," ordination is indeed a light task; therefore, even if ordained, he is well ordained, and there is no offense for the one ordaining.

Upālivatthu (the story of Upāli) is in the same manner as stated in the Mahāvibhaṅga.

100.Ahivātakarogenā means by a plague-disease; where that disease arises, that family, both biped and quadruped, all perish. Whoever breaks through a wall or roof and flees, or goes to another village, etc., is freed. Thus, here, father and son were freed. Therefore, it is said, "The father and son are the remainder."

Kākuḍḍepaka means one who, sitting and holding a clod of earth in his left hand, is able to frighten away crows coming and going and eat the rice placed in front; this is called a kākuḍḍepako, and it is permissible to ordain him.

102.Ittaro means very little; the meaning is that the residence will be only for a few days.

103.Ogaṇenā means by a deficient group; the meaning is by a small bhikkhu Sangha. Abyattena yāvajīva means here, if he does not obtain a senior ācariya (teacher), whether he is sixty or seventy years old at the time of upasampadā (higher ordination), even with a junior, he should sit in the squatting position, raise his joined hands, and say three times, "May the venerable one be my ācariya; I will live depending on the venerable one," and take nissaya (dependence). Even when asking permission to enter a village, one should sit in the squatting position, raise joined hands, and say, "I ask permission to enter the village, Ācariya." This is the method for all permissions. Among the five and six sections here, as much as is heard of nissaya being free (muttaka) is desirable; that is stated in the commentary on bhikkhunovādaka (admonition to bhikkhus). Due to its absence, he is appassuto (of little learning); due to its presence, he is bahussuto (of great learning) is to be understood. The rest is in the same manner as stated.

The Discourse Beginning with Kammārabhaṇḍu is Finished.

Discourse on Rāhula

105.Yena kapilavatthu tena cārikaṃ pakkāmī (He set out on a journey to Kapilavatthu) Here is the sequential story: It is said that from the day of the Bodhisatta's Great Renunciation, King Suddhodana, thinking, "My son left, thinking he would become a Buddha; has he become a Buddha?" lived with his ear inclined to hear news. Hearing of the Blessed One's practice of striving, Enlightenment, the turning of the Wheel of Dhamma, etc., and hearing, "Now it seems my son is living dependent on Rājagaha," he commanded a minister, "I am old and frail, dear friend; please show me my son while I am still alive." He agreed, saying, "Very well," and went to Rājagaha with a retinue of a thousand men, venerated the Blessed One's feet, and sat down. Then the Blessed One gave him a Dhamma talk; he was pleased and requested both ordination and higher ordination. Then the Blessed One conferred higher ordination on him with the ehibhikkhūpasampadā (ordination by invitation), and he, along with his retinue, attained arahatta and lived there experiencing the bliss of fruition attainment. The king sent eight more messengers by the same means; all of them, along with their retinues, likewise attained arahatta and lived there. There was no one to report even a mere message to the king, saying, "They are not coming for this reason."

Then the king, wishing to send an minister named Kāḷudāyi, who was born on the same day as the Bodhisatta, requested him in the same way as before. He said, "If I am allowed to ordain, I will show him." The king sent him, saying, "Even having ordained, show me my son." He too went with a retinue of a thousand men and, along with his retinue, attained arahatta. One day, when all the crops had been harvested, the rural people had been released from their work, and the land and water flowers were blooming, he venerated the Blessed One on a path suitable for travel and described the journey in about sixty verses. The Blessed One asked, "What is this?" "Bhante, your father, King Suddhodana, is old; he sent me, saying, 'Show me my son while I am still alive.' It is good, Bhante, if the Blessed One would show kindness to his relatives, it is time to set out on a journey." "Then inform the Sangha that the bhikkhus will fulfill their traveling duties (gamiyavattaṃ)." "Very well, Bhante," the Thero did so. The Blessed One, surrounded by twenty thousand arahants, ten thousand from the noble families living in Aṅga and Magadha, and ten thousand living in Kapilavatthu, departed from Rājagaha, traveling a yojana (about 8 miles) each day from Rājagaha to Kapilavatthu, a distance of sixty yojanas, thinking, "I will arrive in two months." Therefore, it is said, "He set out on a journey to Kapilavatthu."

As the Blessed One was setting out in this way, Udāyitthera performed the meal duty in King Suddhodana's house from the day he departed. The king, after serving the Thera, rubbed the bowl with fragrant powder, filled it with excellent food, and placed it in the Thera's hand, saying, "Give this to the Blessed One." The Thera did likewise. Thus, the Blessed One consumed the king's alms-food along the way. And the Thera, at the end of the meal duty, informed the king each day, "Today the Blessed One has arrived so far," and with talk connected with the virtues of the Buddha, he aroused faith in the Blessed One in the Sakyans. Therefore, the Blessed One placed him in the foremost position, saying, "This is the foremost, O bhikkhus, of my bhikkhu disciples who gladden families, namely, Kāḷudāyī."

When the Blessed One arrived, the Sakyans, thinking, "We will see our foremost relative," gathered together and, considering the Nigrodha Sakka's park to be delightful, investigated the Blessed One's place of residence. After having all the attending arrangements made there, they sent young, adorned city boys and girls first, carrying fragrant flowers, then princes and princesses, and after them, they themselves went, worshiping with fragrant flowers, powders, etc., and took the Blessed One to the Nigrodhārāma. There, the Blessed One, surrounded by twenty thousand arahants, sat on the excellent Buddha-seat that had been prepared. The Sakyans, being of proud lineage and haughty, thought, "Siddhattha Kumāra is younger than us, our younger brother, nephew, son, grandson," and said to the young princes, "You venerate him; we will sit behind you."

As they were sitting in this way, the Blessed One, seeing their disposition, thought, "The relatives do not venerate me; now I will make them venerate me." Having attained the fourth jhāna (absorption), the basis for abhiññā (higher powers), and rising up, he rose into the sky by means of iddhi (psychic power) and performed a miracle like the Twin Miracle at the foot of the Kaṇḍamba tree, as if scattering foot-dust on their heads. The king, seeing that wonder, said, "On your auspicious day, when you were brought to the brahmin for him to be worshiped, even after seeing your feet turned around and placed on the brahmin's head, I venerated you; this is my first veneration. On the day of the plowing festival, even after seeing the shade of the jambu tree not moving while you were lying on the royal couch, I venerated your feet; this is my second veneration. Now, even after seeing this unprecedented miracle, I venerate your feet; this is my third veneration."

When the Buddha was worshiped by King Suddhodana, there was not even one Sakyan who did not worship; everyone worshiped. Thus, after the Buddha had his relatives pay homage, he descended from the sky and sat on the prepared seat. As the Buddha sat, a gathering of relatives, reaching a peak, assembled, and all unanimously gathered. Then, a great cloud poured down a shower of rain, the reddish water flowing downwards without clinging. Not even a drop fell on anyone's body, and seeing this, everyone was amazed and astonished. The Buddha said, "It is not only now that a rain of jewels falls at a gathering of my relatives; it also fell in the past," and with this as the reason, he narrated the Vessantara Jataka. Hearing the Dhamma talk, everyone rose, paid homage, circumambulated, and departed. Not even one king or royal minister said, "Tomorrow, please accept alms from us," before leaving.

On the second day, the Buddha, accompanied by twenty thousand bhikkhus, entered Kapilavatthu for alms; no one came forward to invite him or take his bowl. The Buddha, standing at the city gate, reflected: "How did the Buddhas of the past wander for alms in their clan-city? Did they go to the houses of the nobles in order, or did they walk for alms in sequence?" Then, not seeing any instance of a Buddha going in order, he thought, "Now, this very lineage, this tradition, must be upheld by me; and in the future, my disciples, following my example, will fulfill the practice of wandering for alms," he began to walk for alms in sequence, starting from the house situated at the corner. "Venerable Siddhattha Kumara is wandering for alms!" Hearing this, a great crowd opened the lion-windows in palaces of four or more stories, eager to see. Rahulamata Devi also, thinking, "The noble one, who used to roam in this very city with great royal pomp, in golden palanquins and the like, now, having shaved his head and beard, wearing robes, with a bowl in hand, wanders for alms. Does it befit him or not?" opened a lion-window and looked out. Seeing the Buddha illuminating the city streets with the radiance of his body, resplendent with various hues, shining with the glory of a Buddha, she praised him from the crown of his head down to the soles of his feet with eight verses called "Narasīhagāthā" and went to the king to inform him, "Your son is wandering for alms!" The king, with a heart full of anxiety, adjusting his garment with his hand, quickly went out and, approaching the Buddha, stood before him and said, "Why, Lord, do you put us to shame? Why do you wander for alms? Do you think it is not possible to obtain food for so many monks?" "This is the lineage custom, Great King, for us." "But, Lord, is not our lineage the lineage of the Mahasammatakhattiyas, and there is no alms-seeking among the khattiyas there?" "This, Great King, is your lineage, but our lineage is the Buddha lineage, and all Buddhas were alms-seekers," standing right there in the street –

‘‘Uttiṭṭhe nappamajjeyya, dhammaṃ sucaritaṃ care;
Dhammacārī sukhaṃ seti, asmiṃ loke paramhi cā’’ti.

He spoke this verse. At the end of the verse, the king attained the fruit of stream-entry (sotāpatti).

‘‘Dhammaṃ care sucaritaṃ, na naṃ duccaritaṃ care;
Dhammacārī sukhaṃ seti, asmiṃ loke paramhi cā’’ti.

Hearing this verse, he was established in the fruit of once-returning (sakadāgāmi), and hearing the Dhammapala Jataka, he was established in the fruit of non-returning (anāgāmi), and at the time of his death, lying on his royal bed under a white umbrella, he attained arahantship. The king did not have to engage in the practice of forest dwelling and striving.

Having realized the fruit of stream-entry (sotāpatti), he then took the Buddha's bowl, led the Buddha and his retinue to the great palace, and served them with delicious foods and sweets. After the meal, the entire women's quarters came to pay homage to the Buddha, except for Rahulamata. Even when told by her attendants, "Go and pay homage to the noble one," she said, "If I have any merit, the noble one will come himself; when he comes, I will pay homage to him," and did not go. Then, the Buddha, having the king take his bowl, went with the two chief disciples to the royal princess's chamber and, saying, "The royal princess may pay homage as she pleases; nothing should be said," sat on the prepared seat. She quickly came and, grasping his ankles, circled her head around and around on the instep of his feet, paying homage according to her inclination.

The king spoke of the royal princess's qualities of affection and respect for the Buddha. The Buddha said, "It is not a wonder, Great King, that now, with mature wisdom, the royal princess, being protected by you, protects herself; formerly, unprotected, wandering at the foot of the mountain, with immature wisdom, she protected herself," and narrated the Candakinnari Jataka.

On that very day, there were five great auspicious events for Prince Nanda: the cutting of his hair, the tying of the headband, the housewarming, the wedding ceremony, and the umbrella ceremony. The Buddha, having Nanda take his bowl, spoke a blessing and rose from his seat and departed. Janapadakalyani, seeing the prince leaving, said, "May you return quickly, noble sir!" and stretched out her neck to look at him. He, unable to say to the Buddha, "Take the bowl," went to the monastery. The Buddha, against his will, ordained him. Thus, the Buddha, having come to Kapilapura, ordained Nanda on the second day.

On the seventh day, Rahulamata adorned the prince and sent him to the Buddha, saying, "Look, dear, at this golden-colored monk, with the complexion of Brahma, surrounded by twenty thousand monks. He is your father. He had great treasures, which we have not seen since he left. Go, ask him for your inheritance. I, dear, the prince, will raise the umbrella and become a wheel-turning monarch (cakkavatti). I need wealth; give me wealth, for a son is the owner of his father's property." Prince Rahula, having come to the Buddha, received his father's affection, and with a delighted heart, saying, "Pleasant is your shade, Samana," and speaking much else appropriate to himself, stood there. The Buddha, having finished his meal, gave thanks and rose from his seat and departed. The prince also followed the Buddha, saying, "Give me my inheritance, Samana; give me my inheritance, Samana." Therefore it was said – "Wandering in sequence... to Kapilavatthu... Give me my inheritance, Samana."

Then the Blessed One addressed the venerable Sariputta - the Buddha did not turn the prince back, nor did the retinue dare to turn back one going with the Buddha. Then, having gone to the monastery, thinking, "The wealth he desires, which belongs to his father, is associated with the cycle of rebirth and fraught with dangers. Now, I will give him the sevenfold noble wealth, attained at the Bodhi-tree; I will make him the owner of the supramundane inheritance," he addressed the venerable Sariputta. And having addressed him, he said, "Then, Sariputta, ordain Rahula Kumara." The meaning is, because he asks for an inheritance, ordain him for the attainment of the supramundane inheritance.

“How, Lord, am I to ordain Rahula Kumara?”

Then the venerable Sariputta ordained Rahula Kumara – the venerable Mahamoggallana cut the prince's hair, gave him the robes, and gave him the refuges. The venerable Mahakassapa was the teacher of instruction. But since ordination and higher ordination (upasampada) are rooted in the preceptor (upajjhaya), and the preceptor is the authority there, not the teacher (acariya), therefore it was said – “Then the venerable Sariputta ordained Rahula Kumara.”

Then Suddhodana the Sakyan - everything should be stated. There, since it is inappropriate for one living by gleaning (uñchācariya), when asked "May I ask for a boon?" to be told "Ask," and it is not customary for Buddhas, therefore it was said, "The Tathagatas have transcended boons." Whatever, Lord, is allowable and blameless - whatever is allowable for you to give and also blameless, and also not to be censured by the wise due to my acceptance of it, that I ask. Likewise, Nanda, exceedingly, Rahula - just as the soothsayers predicted of the Bodhisatta, so too of Nanda and Rahula, on the day of their auspicious events, "He will become a wheel-turning monarch." Then the king, filled with enthusiasm, thinking, "I will see the glory of my son as a wheel-turning monarch," encountered a great obstacle to his ordination by the Buddha. Then he generated enthusiasm, thinking, "I will see the glory of Nanda as a wheel-turning monarch," but the Buddha ordained him too. Thus, having endured that suffering, he generated enthusiasm, thinking, "Now I will see the glory of Rahula as a wheel-turning monarch," but the Buddha ordained him too. Therefore, the suffering arose for him even more, thinking, "Now the family lineage is also extinguished; where is the glory of a wheel-turning monarch?" Therefore it was said - "Likewise, Nanda, exceedingly, Rahula." The king's attainment of the fruit of non-returning (anāgāmi) should be understood after this.

Good, Lord, the noble ones – why did he say this? He thought, "Indeed, even though I am a devotee of the Buddha, a devotee of the Dhamma, a devotee of the Sangha, I am unable to endure the sorrow of separation from relatives when my own beloved sons are ordained; how will other people endure it when their sons and grandsons are ordained? Therefore, may such suffering not befall others," he said. The Buddha, thinking, "The king is speaking about a cause for emergence in the dispensation," having given a Dhamma talk, laid down the training rule "A son should not be ordained without the permission of his parents."

By parents – this is said in reference to the mother and father who gave birth. If there are two, both should be asked. If the father is dead or the mother is dead, the one who is living should be asked. Even those who have been ordained should be asked. One asking should either go himself and ask, or send another, or even send the one who is to be ordained, saying, "Go, ask your parents and come." If he says, "I have been permitted," he should be ordained, believing him. If the father himself is ordained and wishes to ordain his son, he should ordain him only after asking the mother. Or if the mother wishes to ordain her daughter, she should ordain her only after asking the father. If the father, having no need of his son and wife, has run away, and the mother gives her son to the bhikkhus, saying, "Ordain him," and when asked, "Where is his father?" she says, "He has run away to play in the cemetery," it is permissible to ordain him. If the mother has run away with some man, but the father gives permission, saying, "Ordain him," the same rule applies here as well. If the father is away, and the mother permits her son, saying, "Ordain him," and when asked, "Where is his father?" she says, "What is your concern with the father? I will take responsibility," it is permissible to ordain him, it is said in the Kurundi.

If the mother and father are dead, and the child has grown up in the care of a maternal aunt or the like, when he is ordained, relatives may quarrel or become angry. Therefore, to prevent disputes, he should be ordained only after asking them. But there is no offense for one who ordains without asking. Those who are taken and raised in their childhood are called foster parents, and the same rule applies to them as well. If the son supports himself, not the mother and father, even if he is a king, he should be ordained only after asking them. Having been permitted by his parents, he is ordained and then disrobes. Even if he is ordained and disrobes a hundred times, he should be ordained again and again only after asking them each time he comes back. If they say, "Having disrobed, he comes home and does not do our work; having been ordained, he does not fulfill your duties. There is no need to ask about him; you may ordain him each time he comes back," having thus renounced him, it is permissible to ordain him again even without asking.

Even one who, while still a child, has been given with the words, "This one is given to you; whenever you wish, you may have him ordained," should be ordained again without asking when he comes of age. But one who, while still a child, has been permitted with the words, "Please ordain this one, Bhante," but is later not permitted when he reaches adulthood, should not be ordained without asking. If someone quarrels with his parents and comes saying, "Ordain me," and when told, "Go and ask permission," he says, "I will not go; if you do not ordain me, I will either set fire to the monastery, or strike you with a weapon, or cause harm to your relatives and supporters by cutting down trees, etc., or I will fall from a tree and die, or I will enter a den of thieves, or I will go to another country," it is proper to ordain him to protect his life. But if his parents come and say, "Why did you ordain our son?" having informed them of the matter, one should say, "We ordained him to protect him; make your decision regarding your son." However, it is indeed proper to ordain one who has climbed a tree, saying, "I will fall," and is about to release his hands and feet.

If someone goes to a foreign country and asks for ordination, if he has gone having asked permission, he should be ordained. If not, having sent a young bhikkhu to ask permission, he should be ordained; if it is very far, even after ordaining him, it is proper to send him with bhikkhus to show his parents. However, it is said in the Kurundī: "If the road is far and the wilderness great, it is proper to ordain him, thinking, 'We will go and ask permission.'" If the parents have many sons, and they say, "Bhante, ordain whichever of these children you wish," having examined the children, whichever one he wishes should be ordained. Even if it has been permitted by the entire family or village, saying, "Bhante, ordain whomever you wish in this family or village," whichever one he wishes should be ordained.

To what extent he is capable: To the extent that he is able.

The Account of Rāhula is Concluded.

The Account of the Offense Involving Disciplinary Action

106. Among the ten precepts, transgression of the first five is grounds for expulsion, transgression of the last five is grounds for disciplinary action.

107.They do not esteem: Bhikkhus do not place them in a position of seniority or authority. They do not have an equal livelihood: They do not have a shared livelihood; the meaning is, they have a disparate livelihood. He strives for loss: He strives so that they do not receive gain. For harm: For trouble. For dwelling: He strives, "How will they not dwell in this dwelling?" He reviles and reproaches: He both reviles and threatens with fear. He causes dissension: He causes dissension by conveying tales. To make a barrier: To prevent, saying, "Do not enter here." Where he dwells or where he departs: Where he dwells or enters; both refer to his own enclosure and the area defined for the rains residence and the shared lodging.

They make a barrier to food entering the mouth: They prevent, saying, "Do not eat today, do not consume." Bhikkhus, food entering the mouth should not be made a barrier: Here, there is a dukkaṭa offense in all efforts, whether saying, "Do not eat, do not consume," or putting away the bowl and robe, thinking, "I will prevent food." However, having imposed disciplinary action on an unruly, insubordinate sāmaṇera, it is proper to show him gruel or rice or a bowl and robe and say, "You will receive this for such-and-such disciplinary action." For the Blessed One has stated that only preventing is disciplinary action. However, the theras who compiled the Dhamma said that depriving them of water, firewood, sand, etc., in accordance with the offense, should also be done; therefore, that too should be done. And that should be done with compassion, thinking, "He will refrain, he will abstain," not with evil intent motivated by the notion that "He will be ruined, he will be destroyed," etc., and it is not proper to impose disciplinary action by making him lie down on a hot stone, or making him place stone bricks, etc., on his head, or putting him in water.

The Account of the Offense Involving Disciplinary Action is Concluded.

The Account of the Offense of Preventing Without Asking Permission, and So Forth

108.Bhikkhus, without asking the preceptor: Here, if, when it has been said three times, "This sāmaṇera of yours has committed this offense; impose disciplinary action on him," the preceptor does not impose disciplinary action, it is proper to do it oneself. Even if the preceptor says from the beginning, "If my sāmaṇeras are at fault, you may impose disciplinary action," it is indeed proper to do so. Just as for sāmaṇeras, it is proper to impose disciplinary action on co-residents and apprentices.

Enticing away: They entice, thinking, "We will give you a bowl, we will give you a robe," for the purpose of their own service. Bhikkhus, the following of another should not be enticed away: Here, whether they are sāmaṇeras or fully ordained, it is not proper to break up and take those who are part of another's following, even if it is a bhikkhu of bad conduct; however, it is proper to speak of the disadvantage, "By dwelling dependent on one of bad conduct, it is as if you have smeared yourself with excrement, having come to bathe." If he himself realizes this and asks for a preceptor or mentor, it is proper to give one.

Bhikkhus, I allow the expulsion of a sāmaṇera possessing ten factors: Here, of the three kinds of expulsion mentioned in the explanation of the Thorn Precept, only expulsion from the Order is intended; therefore, one who commits even one act among killing living beings, etc., should be expelled by expulsion from the Order. Just as bhikkhus have various offenses among killing living beings, etc., sāmaṇeras do not have them in the same way. A sāmaṇera, even having killed an ant or broken an ant's egg, reaches the state of being expelled; his going for refuge, taking a preceptor, and receiving lodging are immediately rescinded; he does not receive the gains of the Saṅgha; only the outward form remains. If he is full of faults and does not stand firm in restraint in the future, he should be removed. But if, having suddenly lost his virtue, he wants to stand firm in restraint again, thinking, "I have done wrong," there is no need for expulsion from the Order. Just as for one who has only put on the robe, refuges should be given, a preceptor should be given, but the precepts are accomplished by the going for refuge itself. For the going for refuge of sāmaṇeras is like the act of ordination for bhikkhus; therefore, like the fourfold purity of conduct for bhikkhus, by this, the ten precepts are indeed undertaken; even so, they should be given again to strengthen them and to establish them in restraint in the future. If refuges were taken in the first instance, he will receive the rains-residence in the second instance. If they were taken in the second instance, the gain should be given having informed the Saṅgha.

In the case of taking what is not given, even with an object worth a blade of grass; in the case of unchastity, by misconduct in any of the three paths; in the case of false speech, even if he speaks falsely with the intention of joking, he is no longer a religious; he incurs the state of being expelled. In the case of intoxicants, if a bhikkhu drinks intoxicants, even without knowing, from the source onward, there is a pācittiya offense. A sāmaṇera who drinks knowing incurs a breach of morality, not without knowing. But if the other five precepts are broken, he should not be expelled; disciplinary action should be taken. Even if a precept is given again and again, what is not given is still allowable. However, having afflicted him with disciplinary action, it should indeed be given to establish him in restraint in the future. For sāmaṇeras, drinking intoxicants with intention is a reason for defeat; this is the difference.

In the case of speaking disparagingly, if he speaks disparagingly of the Triple Gem, reviling and criticizing it by speaking against the Buddha as "Arahaṃ Sammāsambuddho," speaking against the Dhamma as "Svākkhāto," or speaking against the Saṅgha as "Suppaṭipanno," he should be prevented by teachers and preceptors, etc., having shown the disadvantage in speaking disparagingly, saying, "Do not speak thus." If, being told up to three times, he does not abstain, he should be expelled by expulsion from the Order, it is said in the Kurundī. However, in the Great Commentary, it is said, "If, being told thus, he abandons that view, he should be made to undergo disciplinary action and confess the offense. If he does not abandon it, but remains holding onto it, he should be expelled by expulsion from the Order," which is fitting. For this expulsion is intended here.

The same method applies to one with wrong view. If, being admonished by teachers, etc., one holding either the eternalist or annihilationist view abandons it, he should be made to undergo disciplinary action and confess the offense. If he does not abandon it, he should be expelled. Here, one who defiles a bhikkhunī is indeed included by the mention of unchastity; however, it is proper to give refuges and ordain one who has committed unchastity who wants to stand firm in restraint in the future. One who defiles a bhikkhunī, even if he wants to stand firm in restraint in the future, does not obtain even ordination as a novice, let alone full ordination; to show this meaning, this tenth factor, "one who defiles a bhikkhunī," is said separately, it should be understood.

The Account of the Offense of Preventing Without Asking Permission, and So Forth is Concluded.

The Account of the Hermaphrodite

109.Young and young: Young and youthful. Moḷigalla: Of stout body. Elephant keepers and horse keepers: Elephant trainers and horse trainers.

A hermaphrodite, bhikkhus: Here, there are five kinds of hermaphrodites: the irrigation hermaphrodite, the envy hermaphrodite, the operative hermaphrodite, the seasonal hermaphrodite, and the impotent hermaphrodite. Among them, one whose burning sensation subsides when another's genitals are taken into the mouth and irrigated with impurity is an irrigation hermaphrodite. One whose burning sensation subsides when he sees another's misconduct and envy arises is an envy hermaphrodite. One whose seeds have been removed by operation is an operative hermaphrodite. One who, due to the influence of unwholesome consequences, is a hermaphrodite during the dark fortnight, but whose burning sensation subsides during the bright fortnight is a seasonal hermaphrodite. One who is born without faculties at conception is an impotent hermaphrodite. Among them, ordination is not prohibited for the irrigation hermaphrodite and the envy hermaphrodite; it is prohibited for the other three. Even among those, ordination is prohibited for the seasonal hermaphrodite only during the fortnight in which he is a hermaphrodite, it is said in the Kurundī. Regarding one whose ordination is prohibited here, this is said: "One who is not fully ordained should not be fully ordained; one who is fully ordained should be expelled." That one, too, should be expelled by expulsion from the Order. Hereafter, the same method applies even when "should be expelled" is said.

The Account of the Hermaphrodite is Concluded.

The Account of the Thief-Cohabitant

110.A son of an ancient family: A son of a family that has reached purity through ancient succession. Of depleted lineage: It means that the lineages from the maternal and paternal sides are exhausted, destroyed, or dead. Undeveloped: Unattained. To increase: To augment. Indeed: A particle in the sense of encouragement. Being questioned: Being led aside and questioned about the shaving of the head and beard, the acceptance of the ochre robe, the going for refuge, the taking of a preceptor, the act of ordination, the mentor, and the Dhamma. He related the matter: He told the story of his having gone forth on his own, from the beginning.

A thief-cohabitant, bhikkhus: Here, there are three kinds of thief-cohabitants: the thief of the outward form, the thief of cohabitation, and the thief of both. Among them, one who, having gone forth on his own, goes to a monastery and does not count the years of a bhikkhu's seniority, does not respect those who are older, does not defer with a seat, and does not meet with others at the uposatha and pavāraṇā ceremonies is called a thief of the outward form because he has stolen only the outward form.

Furthermore, a sāmaṇera who has been expelled by the monks, even while remaining a sāmaṇera, goes to a foreign land and falsely claims, "I am ten years old" or "I am twenty years old," calculates his monastic years, enjoys being venerated according to seniority, obstructs others by means of seating, and is evident in observances such as uposatha and pavāraṇā, is called a ‘thief of association’ (saṃvāsatthenako) because of theft regarding mere association (saṃvāsamatta). For in this context, all the different kinds of behavior, beginning with calculating monastic years, should be understood as "association." The same principle applies to one who renounces the training and behaves as if "no one knows me."

However, one who ordains himself, goes to a monastery, calculates monastic years, enjoys being venerated according to seniority, obstructs others by means of seating, and is evident in observances such as uposatha and pavāraṇā, is called a ‘double thief’ (ubhayatthenako) because of theft regarding both the appearance (liṅga) and the association (saṃvāsa). All three types of these theyya-saṃvāsaka should not be given the upasampadā ordination if they are not yet ordained, should be expelled if they are already ordained, and should not be allowed to ordain even if they request ordination again.

Here, to avoid confusion, this miscellaneous matter should be understood:

“Due to a king, famine, a dangerous wilderness, disease, fear of enemies, or,

Or for the sake of taking robes, whoever here assumes the appearance,

Herein lies the detailed method: In this case, a king is angry with a certain person, and that person, thinking, "This will be my safety," takes on the appearance himself and flees. Seeing this, they report it to the king. The king says, "If he is ordained, it is not permissible to do anything to him," and dismisses his anger towards him. That person, thinking, "My fear of the king has subsided," returns to lay life without going to the saṅgha, having taken off the monastic robes, should be ordained. Or, if, with arisen urgency, thinking, "I have gained life by relying on the sāsana; now I will ordain," he comes with that same appearance, does not enjoy the conduct of a newcomer, and, whether asked by the monks or not, reveals himself as he truly is and requests ordination, he should be ordained after removing the monastic robes. But if he enjoys the conduct, shows the manner of one who is ordained, and practices all the previously mentioned procedures, such as calculating monastic years, he should not be ordained.

Here, someone unable to survive in a famine takes the monastic appearance himself, eats all the food of the various ascetics, and when the famine has passed, returns to lay life without going to the saṅgha—everything is just as before.

Another person wants to cross a great wilderness, and a caravan leader takes ordained monks along. He, thinking, "In this way, the caravan leader will take me along," takes the monastic appearance himself, crosses the wilderness with the caravan leader, reaches a safe place, and returns to lay life without going to the saṅgha—everything is just as before.

Another person, when fear of disease arises, being unable to survive, takes the monastic appearance himself, eats all the food of the various ascetics, and when the fear of disease has subsided, returns to lay life without going to the saṅgha—everything is just as before.

Another person has an enemy who is angry and seeks to kill him; he, thinking, "This will be my safety," takes the monastic appearance himself and flees. The enemy, searching for him, hears that "he has ordained and fled," and thinking, "If he is ordained, it is not permissible to do anything to him," dismisses his anger towards him. That person, thinking, "My fear of the enemy has subsided," returns to lay life without going to the saṅgha—everything is just as before.

Another person goes to his relatives’ home, renounces the training, becomes a layperson, and, thinking, "These robes will be ruined here; even if I take these and go to the monastery, they will seize me as a thief on the way; why don't I make them into something easily carried and go?" for the sake of taking the robes, he puts them on and goes to the monastery. Seeing him coming from afar, the sāmaṇeras and young monks go to greet him and show him respect. He does not enjoy it but reveals himself as he truly is. If the monks want to ordain him by force, saying, "Now we will not let you go," he should be ordained again after removing the kāsāya robes. But if, thinking, "These monks do not know my degraded state," he acknowledges that very monastic status and practices all the previously mentioned procedures, such as calculating monastic years, he should not be ordained.

Another great sāmaṇera goes to his relatives' home, disrobes, and, being oppressed by the lack of work, again thinks, "Now I will become a samaṇa; even the thera does not know that I have disrobed," takes that very bowl and robes, and comes to the monastery, nor does he tell the monks about that matter, but he acknowledges the state of a sāmaṇera; this person is truly a theyya-saṃvāsaka and does not obtain ordination. If, at the time of taking the monastic appearance, he thinks, "I will not tell anyone," and having gone to the monastery, he does tell, he is a theyya-saṃvāsaka from the very act of taking. But if the thought arises in him, "I will tell at the time of taking," and having gone to the monastery, when asked, "Where did you go, āvuso?" deceives them by thinking, "Now these monks do not know me," and does not tell, with the laying down of the burden of not telling, this too is a theyya-saṃvāsaka. If, however, even at the time of taking, the thought arises in him, "I will tell," and having gone to the monastery, he tells, he obtains ordination again.

Another young sāmaṇera, or perhaps an older but inexperienced one, disrobes in the same way as before, and does not want to do work in the house, such as guarding calves; his relatives cover him with those very kāsāya robes, give him a plate or bowl in his hand, and send him out of the house, saying, "Go, be a samaṇa!" He goes to the monastery; the monks do not know, "This one has disrobed and ordained himself again," nor does he himself know that "one who ordains in this way is called a theyya-saṃvāsaka." If they ordain him when he has completed the required years, he is well ordained. But if, while he is still unordained, during a vinaya judgment, he hears, "One who ordains in this way is called a theyya-saṃvāsaka," then he should tell the monks, "I have done this," and thus he obtains ordination again. If, thinking, "Now no one knows me," he does not tell, he is a theyya-saṃvāsaka from the moment he lays down the burden.

A monk, having renounced the training, without removing the monastic appearance, whether having committed an immoral act or not, again practices all the previously mentioned procedures, such as calculating monastic years, becomes a theyya-saṃvāsaka. Without renouncing the training, remaining in the monastic appearance, having engaged in sexual intercourse, while undertaking the procedure of calculating monastic years, he does not become a theyya-saṃvāsaka; he obtains merely ordination. But in the Andhaka commentary, it is said that this is a theyya-saṃvāsaka; that should not be accepted.

A monk, being eager for the kāsāya, having put on white clothing, having engaged in sexual intercourse, and again having put on the kāsāya robes, undertakes all the procedures, such as calculating monastic years; this too does not make him a theyya-saṃvāsaka; he obtains merely ordination. But if, having laid down the burden of the kāsāya, having put on white clothing, having engaged in sexual intercourse, and again having put on the kāsāya robes, he undertakes all the procedures, such as calculating monastic years, he becomes a theyya-saṃvāsaka.

A sāmaṇera, remaining in the monastic appearance, even having committed an act that is a non-samaṇa practice, such as sexual intercourse, does not become a theyya-saṃvāsaka. Even if, being eager for the kāsāya, having removed the kāsāya robes, having engaged in sexual intercourse, and again having put on the kāsāya robes, he does not become a theyya-saṃvāsaka. But if, having laid down the burden of the kāsāya, being naked or wearing white clothes, having become a non-samaṇa through the practice of sexual intercourse, he puts on the kāsāya robes, he becomes a theyya-saṃvāsaka. Even if, desiring lay life, having made the kāsāva into a waistband or in another way wears it in the manner of lay clothing, for the purpose of considering "Does the lay appearance suit me, or does it not suit me?", he merely protects it. But if, having decided "It suits me," he then enjoys the monastic appearance, he becomes a theyya-saṃvāsaka. The same principle applies to putting on white clothing for the purpose of consideration and decision.

But if, having put on white clothing over the kāsāya that is already worn, he considers or decides, he merely protects it. The same principle applies to a bhikkhunī. For she too, desiring lay life, if she wears lay clothing over the kāsāya, for the purpose of considering "Does the lay appearance suit me, or does it not suit me?", she merely protects it for the purpose of considering. If she decides "It suits me," she does not protect it. The same principle applies to putting on white clothing for the purpose of consideration and decision. But having put on white clothing over the kāsāya that is already worn, whether she considers or decides, she merely protects it.

If some elder monk, without counting the years, not even having memorized the pāḷi, comes to the great dining hall (mahāpeḷā) from one side and extends his bowl to the portion of food being lifted with a ladle, and takes a piece of meat like a hawk and goes away, he is not a theyya-saṃvāsaka. But counting monastic years and taking it makes him a theyya-saṃvāsaka.

Even a sāmaṇera himself, counting false years in the order of sāmaṇera, is not a theyya-saṃvāsaka. A monk, counting false years in the order of monks, should be made to work for the price of a possession.

The Account of the Case of the Thief of Association is Finished.

Account of One Who Has Gone Over to the Titthiyas

Titthiyapakkantakobhikkhaveti here, titthiyapakkantako means one who has gone over, entered into the titthiyas. Therefore, he should not only not be given upasampadā, but also not be ordained. Herein lies the judgment: An ordained monk, thinking "I will become a titthiya," goes to their dwelling place with his robes on, at each step there is a dukkaṭa. Upon taking on their appearance, he becomes a titthiyapakkantako. Also, one who himself puts on garments of kusa grass, thinking "I will become a titthiya," becomes a titthiyapakkantako. However, one who, bathing naked and looking at himself, thinks, "My state as an ājīvaka suits me, I will become an ājīvaka," not taking the kāsāya robes, goes naked to the dwelling place of the ājīvakas, at each step there is a dukkaṭa. But if on the way, shame and fear of wrongdoing arise in him, he is freed by confessing the dukkaṭas*. Even having gone to their dwelling place, being advised by them or by himself thinking, "The ordination of these is very difficult," and turning back, he is indeed freed.

But if, having asked, "What is excellent in your ordination?", being told, "Pulling out hair and beard, etc.," he has even one hair pulled out, or he undertakes practices such as squatting austerities, or wears peacock feathers, he takes on their appearance, or he adopts the view that "This ordination is the best," he is not freed, he is a titthiyapakkantako. But if, for the purpose of considering "Does the titthiya ordination suit me, or does it not suit me?", he puts on garments of kusa grass, or ties up his hair, or takes up a shoulder-pole, as long as he does not decide, he merely protects the view, and as soon as he decides, he becomes a titthiyapakkantako. However, one whose robes are torn, putting on garments of kusa grass, or taking on the appearance of a titthiya due to fear of the king, etc., due to the absence of a view, does not become a titthiyapakkantako.

And this titthiyapakkantako is spoken of in relation to an ordained monk; therefore, even if a sāmaṇera goes to a titthiya institution with his robes on, he obtains ordination and upasampadā again, so it is said in the Kurundī. But the former theyya-saṃvāsaka is spoken of in relation to one who is not ordained; therefore, even if an ordained person counts false years, he does not become a non-samaṇa. Eager in appearance, having committed a pārājika, even while counting monastic years, he does not become a theyya-saṃvāsako.

The Account of One Who Has Gone Over to the Titthiyas is Finished.

Account of a Case Involving an Animal

111.Nāgayoniyā aṭṭīyatīti, here, although he experiences a wealth of glory similar to that of a deva due to wholesome results in his present life, because his rebirth is due to unwholesome results, a nāga body appears for him when engaging in sexual intercourse with his own kind and during careless sleep and departure, which travels in water and eats frogs. Therefore, he is disgusted with that nāga existence. Harāyatīti, he is ashamed. Jigucchatīti, he loathes his own being. Tassa bhikkhuno nikkhanteti, when that bhikkhu has left. Alternatively, tassa bhikkhuno nikkhamaneti is the meaning, with the sense of the bhikkhu's departure. Vissaṭṭho niddaṃ okkamīti, because he feared being startled when the bhikkhu had not yet left, without abandoning mindfulness, falling asleep as if in a monkey slumber; when the bhikkhu left, having abandoned mindfulness, he entered into a deep, carefree sleep. Vissaramakāsīti, due to fear, abandoning the perception of a monk, he made a loud, discordant noise.

Tumhe khotthāti, you are indeed in that state; this is said after dropping the "a" sound. You nāgas are indeed those whose Dhamma does not grow in this Dhamma and Discipline, due to being incapable of attaining jhāna, vipassanā, the paths, and fruits; you are not those whose Dhamma grows. This is the concise meaning here. Sajātiyāti, with a nāga female only. However, when he consorts with a different kind, such as a human female, he is like a deva-son. Here, "two conditions" is stated in terms of frequently seeing the manifestation of nature in present life. For a nāga, the manifestation of nature occurs at five times: at the time of rebirth, at the time of shedding skin, at the time of sexual intercourse with its own kind, at the time of careless sleep and departure, and at the time of death.

Tiracchānagato bhikkhaveti, here, whether it is a nāga or any other, such as a supaṇṇa-youth, or even including Sakka, the king of the devas, anyone of non-human birth, all should be understood as "gone to an animal existence" in this context. He should neither be given ordination nor allowed to go forth; even if ordained, he must be expelled.

The Account of the Case of One Gone to an Animal Existence is Concluded.

The Account of the Case of a Matricide, etc.

112.In the cases of matricide, etc., nikkhantiṃ kareyyanti means he should bring about expulsion, removal, or banishment. Mātughātako bhikkhaveti, here, one by whom a human female who is his own mother was intentionally deprived of life, while he himself was also of human birth; this one, by the immediately effective act of matricide, is a matricide, and for him, going forth and ordination are prohibited. But if a mother who is a human female but not his birth mother, such as a foster mother, a stepmother, a grandaunt, or even a birth mother who is not a human female, is killed, his going forth is not barred, nor is it an immediately effective act. If a mother who is a human female is killed by one who is himself an animal, he is also not immediately effective, but because he is of animal birth, his going forth is prohibited. The rest is clear enough. The same method applies to patricide. Even if he is the son of a prostitute, he does not know, "This is my father"; if the one by whose seed he was born is killed by him, he is still reckoned as a patricide, and he touches the immediately effective act.

114.One who kills an arahant should be understood only in terms of a human arahant. For indeed, one of human birth, even a child, whether a boy or a girl, who is a khīṇāsava but not gone forth, if intentionally deprived of life, is a killer of an arahant, and he touches the immediately effective act, and his going forth is barred. But by killing a non-human arahant or a human being who is a remaining noble person, he is not immediately effective, and his going forth is not barred, but the act is weighty. An animal, even by killing a human arahant, is not immediately effective, but the act is grave; this is the determination here. Te vadhāya onīyantīti, they are led to execution, meaning they are taken to be killed. What is said in the Pāli as "sacā ca maya" has the meaning "sace maya". For here, where "sace" should be said, the particle "sacā ca" is stated. Alternatively, "sace ca" is indeed the reading. There, "sace" is a particle in the sense of possibility; "ca" is merely for filling out the sentence. "Sacajja maya" is also a reading. Its meaning is "sace ajja maya".

115.Bhikkhunidūsako bhikkhaveti, here, one who defiles a proper bhikkhunī in any of the three ways, is called a defiler of a bhikkhunī. For him, going forth and ordination are barred. But one who causes loss of sīla through physical contact, for him, going forth and ordination are not barred. Even one who, having forcibly dressed her in white cloth, defiles her against her will, is a defiler of a bhikkhunī. But one who, having forcibly dressed her in white cloth, defiles her willingly, is not a defiler of a bhikkhunī. Why? Because as soon as she consents to lay life, she is no longer a bhikkhunī. But one who defiles a woman whose sīla has been violated once before, and who behaves improperly towards a sikkhamānā or a sāmaṇerī, is not a defiler of a bhikkhunī, and he obtains going forth and ordination.

Saṅghabhedako bhikkhaveti, here, one who, like Devadatta, causes the Saṅgha to split by making the Dispensation un-Dhamma and un-Vinaya through any of the four kinds of actions, is called a Saṅgha-splitter. For him, going forth and ordination are barred.

Lohituppādako bhikkhaveti, here also, one who, like Devadatta, with a corrupt mind, with murderous intent, causes blood to flow from the living body of the Tathāgata, even as much as a tiny fly might drink, is called one who causes blood to flow. For him, going forth and ordination are barred. But one who, like Jīvaka, for the purpose of relieving illness, cuts with a lancet and removes pus and blood, and makes (the patient) comfortable, generates much merit.

The Account of the Case of a Matricide, etc., is Concluded.

The Account of the Case of a Hermaphrodite

116.Ubhatobyañjanako bhikkhaveti, one who has both sets of sexual characteristics, from the kammic result of producing female characteristics and from the kammic result of producing male characteristics, is called ubhatobyañjanako. Karotīti, he commits sexual transgression with women using his male organ. Kārāpetīti, having persuaded another, he causes (it) to be done to his own female organ; he is of two kinds: a female hermaphrodite and a male hermaphrodite.

There, the female characteristic is evident in a female hermaphrodite, and the male characteristic is concealed. The male characteristic is evident in a male hermaphrodite, and the female characteristic is concealed. For a female hermaphrodite who acts as a male towards women, the female characteristic is concealed, and the male characteristic is evident. For a male hermaphrodite who takes on the female role with men, the male characteristic is concealed, and the female characteristic is evident. A female hermaphrodite herself conceives and causes others to conceive. But a male hermaphrodite himself does not conceive, but causes others to conceive; this is the distinction between them. But it is said in the Kurundi: "If the male sign arises at rebirth, the female sign manifests in present life; if the female sign arises at rebirth, the male sign manifests in present life." There, the method of investigation should be understood in detail in the Aṭṭhasālinī, the commentary to the Dhammasaṅgaha. But for both kinds of hermaphrodites, there is neither going forth nor ordination; this should be understood here.

The Account of the Case of a Hermaphrodite is Concluded.

The Account of the Case of One Without a Preceptor, etc.

117.Tena kho pana samayenati, at that time when the training rule had not yet been formulated by the Blessed One, at that time. Anupajjhāyakanti, without having a preceptor, completely devoid of a preceptor in every way. Those ordained in this way do not receive support either materially or according to the Dhamma; they only decline, they do not grow. Na bhikkhave anupajjhāyakoti, without having a preceptor, one without a preceptor should not be ordained. Yo upasampādeyya āpatti dukkaṭassāti, from the formulation of the training rule onwards, for one who ordains thus, there is an offense; but the act is not invalid. Some say it is invalid, but that should not be accepted. The same method applies in the cases beginning with Saṅghena upajjhāyenā, up to and including the case of a hermaphrodite preceptor.

The Account of the Case of One Without a Preceptor, etc., is Concluded.

The Account of the Case of One with an Offense, etc.

118.Hatthesu piṇḍāya carantīti, they wander for the sake of whatever alms food is obtained in their hands. Seyyathāpi titthiyāti, just as the heretics called Ājīvakas; for they only eat alms food placed in their hands mixed with soup and relish. Āpatti dukkaṭassāti, only for one who ordains thus is there an offense, but the act is not invalid. The same method applies in the cases of Acīvarakādi.

Yācitakenāti, with (a bowl or robe) obtained by requesting, "Lend it to me until I ordain"; meaning temporary. For only for one who ordains with a bowl, or a robe, or a bowl and robe of this kind, is there an offense, but the act is not invalid. Therefore, one with a complete bowl and robe should be ordained. If he does not have it, and his teachers and preceptors wish to give it to him, or other bhikkhus may give a bowl and robe that is without attachment, having relinquished it and made it fit for holding. But it is permissible to allow one seeking going forth to go forth even with a bowl and robe obtained by requesting, or with a discarded rag, or with a bowl and robe obtained by trusting (another) in a suitable place.

If, however, he has come bringing an unbaked bowl and cloths suitable for robes, until the bowl is baked and the robes are made, while he dwells in the monastery it is permissible to give him alms food that has not been touched (by a bhikkhu), it is permissible to eat in a dish, it is permissible to give him a portion of material things equal to the portion of a novice before the meal. But accepting lodging, ticket food, assigned food, invitation food, etc., are not permissible. After the meal also, a portion of medicines such as oil, honey, or molasses equal to the portion of a novice is permissible. If he is ill, it is permissible to prepare medicine for him, and all acts of service as for a novice.

The Account of the Case of One with an Offense, etc., is Concluded.

The Account of the Case of One with Severed Hands, etc.

119.In the cases of one with severed hands, etc., hatthacchinnoti, one whose one or two hands are severed anywhere, whether on the palm, the wrist, or the elbow. Pādacchinnoti, one whose one or two feet are severed anywhere, whether on the toes, the ankles, or the shins. Hatthapādacchinnoti, one whose two or three or all hands and feet are severed in the manner described. Kaṇṇacchinnoti, one whose one or two ears are severed at the base of the ear or at the earlobe. But one whose pierced ear is cut and it is possible to mend it, that one should mend the ear and then be allowed to go forth. Nāsacchinnoti, one whose nose is severed anywhere, whether at the bridge, the tip, or one nostril. But one whose nose can be repaired, he should make it comfortable and then be allowed to go forth. Kaṇṇanāsacchinno should be understood in both ways. Aṅgulicchinnoti, one whose one or many fingers are cut off without showing a remnant of the nail. But if even as much as a thread or fiber of a nail remnant is visible, it is permissible to allow him to go forth. Aḷacchinnoti, one whose one or many toes are cut off from the four toes in the manner described for the fingers. Kaṇḍaracchinnoti, one whose major tendons called kaṇḍara are cut in the front or back; due to the cutting of even one of these, he walks with the tip of his foot or walks with the heel, or is unable to place his foot properly.

Phaṇahatthakoti, one whose fingers are joined together like the wings of a bat; one wishing to allow this one to go forth should cut open the spaces between the fingers, remove all the inner skin, make him comfortable, and then allow him to go forth. One who has six fingers should also have the extra finger cut off, made comfortable, and then be allowed to go forth.

Khujjoti, one whose body is hunched due to a protrusion in the chest, back, or side. But one whose any limb is slightly bent, it is permissible to allow him to go forth. For only the Great Person has a body that is absolutely upright; there is no other being who is called not hunched.

Vāmanoti, a dwarf of the shins, or a dwarf of the hips, or a dwarf of both. For a dwarf of the shins, the lower body from the hips downwards is short, and the upper body is complete. For a dwarf of the hips, the upper body from the hips upwards is short, and the lower body is complete. For a dwarf of both, both bodies are short, whose being is like that of a ghost due to its shortness, (with) a large belly resembling a pot; that threefold (dwarf) it is not permissible to allow to go forth.

Galagaṇḍī: "Galagaṇḍī" means one who has a goiter on the neck like a kumbhaṇḍa fruit. This is just a general description; if a goiter exists in any part [of the body], he should not be ordained. The decision in this matter should be understood in the same way as stated in "Monks, one afflicted with five diseases should not be ordained." Lakkhaṇāhatakasāhatalikhitakesu: What should be said about those marked by branding, beaten, scratched, etc., has already been stated in "Monks, one who is marked by branding, etc., should not be ordained."

Sīpadī: "Sīpadī" means one who has elephantiasis of the foot. One whose foot is thick, with boils, and rough, should not be ordained. But if it has not yet become rough, it is possible to apply a poultice, immerse it in a pool of water, fill it with water and sand, so that the veins become visible and the shin becomes like an oil tube, and it is possible to make it shrink in this way, then it is permissible to ordain him after making his foot like this. But if it grows again, even when conferring the full ordination, it should be done only after treating it in the same way.

Pāparogī: "Pāparogī" means one who is constantly ill with some disease such as piles, fistulas, bilious or phlegmatic cough, asthma, etc., an incurable disease, disgusting and unpleasant; such a one should not be ordained.

Parisadūsako: "Parisadūsako" means one who pollutes the assembly by his deformity; either he is too tall, with a head height reaching the navel of others, or too short, like one who is both dwarfish and hunchbacked, or too black, like a stump in a burnt field, or excessively white, like one who has rubbed himself with yogurt and buttermilk, or the color of polished copper, or too emaciated, with little flesh and blood, a body of bones, sinews, and skin, or too stout with heavy flesh, or with a large belly like a great ghost, or with a very large head, as if wearing a pot on the back of his head, or with a very small head, having a head disproportionately small for his body, or with a head like a lump, having a head like a clod of palmyra fruit, or with a pointed head, having a head that tapers upwards gradually, or with a tubular head, having a head like a segment of a large bamboo, or with a warped head or a sloping head, having a head that is inclined to one side on any of the four sides, or with a festering head or a putrid head, or with hair like a flower-earring, having hair like grass in a field eaten by worms, sprouting here and there, or with a hairless head, or with thick, stiff hair, having hair like palmyra bristles, or with a head of white hair due to premature graying, or with naturally copper-colored hair, having hair like flames, or with a whorled head, having upward-pointing hair whorls like whorls on the body of cattle, or with eyebrows joined together with the hair of the head, having a forehead as if covered with a net.

Or with connected eyebrows, or with hairless eyebrows, or with monkey-like eyebrows, or with very large eyes, or with very small eyes, or with eyes like holes made by striking a leather hide with an awl, or with uneven eyes, having one large eye and one small eye, or with uneven eyeballs, having eye sockets that are uneven, one upward and one downward, or with squinting eyes, or with deep-set eyes, whose pupils appear like stars in a deep well; or with protruding eyes, whose pupils protrude like those of a crab; or with elephant ears, having large ear-flaps; or with mouse ears or bat ears, having small ear-flaps; or with ears that are merely holes, whose ears are merely ear-holes without ear-flaps; or with unpierced ears, but one of Yonaka birth is not a polluter of the assembly, for that is his natural state; or with ears having a fistula, having ears constantly filled with pus, or with ears having a boil, having ears always discharging pus, or with ears like a metalworker's tool, having ears like the tips of a goldsmith's pipe, or with very yellow eyes, but one with honey-yellow eyes may be ordained; or with eyes without eyelashes, or with tearful eyes, or with festering eyes, or with eyes afflicted with eye disease.

Or with a very large nose, or with a very small nose, or with a flat nose, or with a crooked nose that does not sit in the middle but leans to one side, or with a long nose that can be licked by the tongue, like the trunk of an elephant, or with a nose that constantly drips mucus.

Or with a large mouth, whose mouth opening is very large like that of a grasshopper or a frog, but the mouth itself is very small like a gourd, or with a broken mouth, or with a crooked mouth, or with large lips, having lips like the rims of a cooking pot, or with thin lips, having lips like drum skins, unable to cover the teeth, or with a large lower lip, or with a thin upper lip, or with a thin lower lip, or with a large upper lip, or with a split lip, or with a goat's mouth, or with an ewe's mouth, or with a conch-shell mouth, having lips that are very red on the outside and inside, or with a carrion-stinking mouth.

Or with large teeth, having teeth like the teeth of an ogre, or with demon teeth, with teeth protruding outwards either above or below; but if it is possible to cover them with the lips, and they are visible only when speaking, not when not speaking, it is permissible to ordain him; or with rotten teeth, or with missing teeth; but if there are fine teeth between the teeth like the kalandaka grain, it is permissible to ordain him.

Or with a large jaw, having a jaw like a cow's jaw, or with a long jaw, or with a flat jaw, having a jaw that is very short as if it were sunken, or with a broken jaw, or with a crooked jaw, or without a mustache or beard, with a face like a nun, or with a long neck, having a neck like a stork's neck, or with a short neck, having a neck as if it were sunken, or with a broken neck, or with a broken collarbone, or without a hand, or with one hand, or with a very short hand, or with a very long hand, or with a broken chest, or with a broken back, or with an itchy body, or with a scabby body, or with a leprous body, or with a body like a godhā lizard, from whose body powders fall like those of a godhā; all this has been said in detail with reference to disfigurement. The decision here should be understood in the same way as stated in "Monks, one afflicted with five diseases..."

Or with a broken hip, or with large buttocks, having buttocks that are very prominent, with buttocks-flesh like raised mounds, or with large thighs, or with vātaṇḍika disease, or with large knees, or with knees that knock together, or with long shins, or with shins like sticks, or with deformed heels, or with bulging calves; there are two kinds of the latter: having large calves, with the lower parts hanging down or the upper parts raised, or with large shins, or with thick calves, or with large feet, or with large heels, or with a foot that is twisted backwards, with a shin rising from the middle of the foot, or with a crooked foot; there are two kinds of the latter: a foot that is turned inwards or outwards, or with crooked toes, having toes like ginger shoots, or with black nails, having nails that are black and putrid; all these are polluters of the assembly. One who is such a polluter of the assembly should not be ordained.

Kāṇo: "Kāṇo" means one who is completely blind, or whose sight is impaired by cataracts, etc. One who cannot see with either one or both eyes should not be ordained. In the Mahāpaccari, one-eyed blindness is called kāṇa, and two-eyed blindness is included in andha. In the Mahā-aṭṭhakathā, congenital blindness is called andha, therefore both are appropriate by way of synonyms. Kuṇī: "Kuṇī" means one who has a crooked hand, a crooked foot, or crooked fingers; one in whom anything crooked is seen in these hands, etc., is called kuṇī. Khañjo: "Khañjo" means one who has bent knees, or a broken shin, or one who walks on the middle of the back of the foot because the sole of the foot is bent inwards, or one who walks on the back of the foot, walking on the tip of the foot because the sole of the foot is bent inwards, or one who walks on the tip of the foot, or one who limps walking on the heel, or one who limps walking on the outer edge of the foot, or one who limps walking on the inner edge of the foot, or one who limps walking on the entire back of the foot because the ankles are broken above; all these are khañjo, and such a one should not be ordained.

Pakkhahato: "Pakkhahato" means one whose one hand or one foot or half of the body does not function properly. Chinniriyāpatho: "Chinniriyāpatho" means one who is a pīṭhasappī. Jarādubbalo: "Jarādubbalo" means one who is weakened by old age, unable to do even his own work such as dyeing robes, etc. But one who, even though old, is strong and able to look after himself, should be ordained. Andho: "Andho" means one who is congenitally blind. Mūgo: "Mūgo" means one whose speech is impaired; even if it is not impaired, but he is unable to pronounce the Refuge formulas completely, such a mute person should not be ordained. But one who is able to pronounce just the Refuge formulas completely, it is permissible to ordain him.

Badhiro: "Badhiro" means one who hears absolutely nothing. But one who hears loud sounds, it is permissible to ordain him. Andhamūgādayo etc., are stated in terms of both defects. And those whose ordination is forbidden, their full ordination is also forbidden. But if the Saṅgha confers full ordination on them, all those with cut-off hands, etc., are fully ordained, but the Saṅgha performing the action, the preceptor, and the upajjhāya are not freed from the offense. And [the text] will say: "Monks, there is a person who has not reached the [end of the] probationary period, and if the Saṅgha restores him, one is well-restored, and one is badly-restored;" its meaning will become clear in its proper place.

The story about those with cut-off hands etc., is finished.

The Story about Dependence on the Shameless

120.Alajjīnaṃ nissāya vasantī: "Alajjīnaṃ nissāya vasantī" is a genitive case in the sense of use; it means one who lives in dependence on a shameless person. Yāva bhikkhusabhāgataṃ jānāmī: "Yāva bhikkhusabhāgataṃ jānāmī" means, "until I know the state of being ashamed of the one who gives dependence, [as approved] by the monks." Therefore, one who has gone to a new place, even when being told "Come, monk, take dependence," should take dependence only after investigating the state of being ashamed of the one giving dependence for four or five days.

If, having heard from the monks that "the elder is ashamed," he wants to take dependence on the very day he arrives, but the elder says, "Wait a while; you will know as you live here," and gives dependence only after observing his conduct for a few days, it is permissible. One who has gone to a place where dependence is normally taken, should take it that very day; there is no allowance even for a single day. If there is no opportunity in the first watch of the night for the teacher, and being unable to find an opportunity, he sleeps thinking, "I will take it at dawn," and does not even realize that dawn has broken, there is no offense. But if he sleeps without intending to "take dependence," there is a dukkaṭa at the rising of the dawn. One who has gone to a place where he has never been before, if he wants to stay for two or three days and then leave, should live without dependence. But one who intends to stay for a week should take dependence. If the elder says, "What is the use of dependence for one staying for a week?", he has the allowance from the time he is refused.

The story about dependence on the shameless is finished.

The Story about Dependence on One on a Journey, etc.

121.Nissayakaraṇīyo: "Nissayakaraṇīyo" means dependence that should be done, dependence that should be done by me; it means dependence that should be taken. Nissayaṃ alabhamānenā: "Nissayaṃ alabhamānenā" means one who does not obtain dependence because there is no one to give dependence among those who have set out on a journey along the road with him. Thus, one who cannot obtain it should go for many days without dependence. But if he enters any monastery where he has previously taken dependence and lived, even if he stays for one night, he should take dependence. While resting along the way or while searching for a caravan, if he stays for a few days, there is no offense. But during the rains, he should live in a fixed residence and take dependence. But for one traveling by boat, even when the rains have come, if he cannot obtain dependence, there is no offense.

Yāciyamānenā: "Yāciyamānenā" means one who is asked by that sick person should live without dependence. If, even when being told, "Ask me," the sick person does not ask out of pride, he should leave.

Phāsu hotī: "Phāsu hotī" means it is comfortable in terms of gaining samatha and vipassanā. For indeed, neither a sotāpanna, nor a sakadāgāmī, nor an anāgāmī, nor an arahant obtains this allowance; nor one who has attained firm concentration or insight; there is no question of a foolish worldling who has abandoned his meditation subject. But one whose samatha or vipassanā is young obtains this allowance, and the inclusion in the pavāraṇā is also permitted to him alone. Therefore, even if this person, having made pavāraṇā to the teacher, has departed, he should live without dependence until the Āsāḷhī full-moon, intending, "When a suitable dependence-giver comes, I will live in dependence on him." But if the teacher does not come in the month of Āsāḷhī, he should go to where dependence can be obtained.

122. Gottenapi anussāvetu means, regarding Mahākassapa who seeks ordination, he may announce the gotta (clan name) and then announce the motion, meaning "I permit announcing it".

123. Dve ekānussāvane means two announcements done together; that is, I permit the ordination to be performed by two preceptors announcing to one person and another, or by one preceptor announcing the kammavāca (formal act) at one time.

Dve tayo ekānussāvane kātuṃ tañca kho ekena upajjhāyenā means, I permit announcing the motion to two or three people together in the manner described above; that act of announcement should be done by one upajjhāya (preceptor). Therefore, one ācariya (teacher) should announce to two or three people. Or, with two or three ācariyas, two or three kammavācās should be done with one strike, one for each person separately. But if there are different ācariyas and different upajjhāyas, such as one thera (elder) announcing the motion to the saddhivihārika (pupil) of another thera, and the other thera announcing the motion to the saddhivihārika of the first thera, and they are completing the quorum for each other, it is permissible. But if there are different upajjhāyas and only one ācariya, it is not permissible, as it has been rejected with "natveva nānupajjhāyenā". This rejection refers to this situation.

The Explanation of the Subject of Nissaya for Travelers, etc., is Concluded.

The Explanation of the Procedure for Ordination

126. Paṭhamaṃ upajjhaṃ gāhāpetabbo here, upajjha means one who examines faults and non-faults; that upajjha should be requested by saying "upajjhāyo me bhante hohī" (Venerable Sir, be my preceptor). Vitthāyantī means they have a trembling body. Yaṃ jāta means, that which is born, arisen, or existing in your body, when asked in the Sangha, one should answer that it exists, and so on. Ullumpatu ma means, may he lift me up.

The Explanation of the Procedure for Ordination is Concluded.

The Explanation of the Four Nissayas, etc.

128. Tāvadevā means, immediately after being ordained. Chāyā metabbāti means, the shadow should be measured, whether it is one porisa (man's height) or two. Utuppamāṇaṃ ācikkhitabba means, the season should be declared as "vassāno hemanto gimho" (rainy season, cold season, hot season). Here, the season itself is the measure of the season. If the rainy season, etc., are incomplete, the number of days by which each season is incomplete should be noted, and that divasabhāgo (portion of the day) should be declared. Or, the measure of the season should be declared as "this is such-and-such season, and it is complete or incomplete." The portion of the day should be declared as "morning or evening." Saṅgītī means, having gathered all this together, when asked "what do you receive, what is your shadow, what is the measure of the season, what is the portion of the day?" one should declare, "I receive this - rainy season, cold season, or hot season; this is my shadow; this is the measure of the season; this is the portion of the day."

129. Ohāyāti means, having discarded. Dutiyaṃ dātu means, I permit giving the second set of robes to the one going from the ordination platform to the monastery, and I permit declaring the four akaraṇīyas (unallowable things). Paṇḍupalāso means, a leaf that is pale in color. Bandhanā pavutto means, fallen from the stem. Abhabbo haritatthāyā means, incapable of becoming green again. Puthusilā means, a large rock.

130. Alabbhamānāya sāmaggiyā anāpatti sambhoge saṃvāse means, as long as concord is not obtained for the purpose of performing the act of expulsion, there is no offense in association with him, in the context of sharing (sambhoge) and in the context of dwelling together (saṃvāse), which are different aspects of performing the Uposatha and Pavāraṇā ceremonies. The rest is all clear and easily understood according to the explanations given in the Mahāvibhaṅga.

The Explanation of the Four Nissayas, etc., is Concluded.

The Meaning of the Commentary on the Vinaya, the Samantapāsādikā,

Of the Mahākhandhaka, Adorned with One Hundred and Seventy-Two Topics,

Is Concluded.

The Commentary on the Mahākhandhaka is Concluded.

2. Uposathakkhandhakaṃ

The Explanation of Permitting Assemblies, etc.

132. In the Uposathakkhandhaka – aññatitthiyā here, tittha means a doctrine; aññaṃ titthaṃ means another doctrine; aññatitthiyā means those who have another doctrine; this means those who have a different doctrine from this. Dhammaṃ bhāsantī means, they speak of what is to be done and not to be done according to their doctrine. Te labhantī means, those people obtain. Mūgasūkarā means, pigs with large bodies.

135. Anajjhāpanno vā hoti āpajjitvā vā vuṭṭhito here, the offense that a bhikkhu has not fallen into, or having committed, has emerged from, that is called a non-existent offense; thus, the meaning should be understood. Sampajānamusāvāde kiṃ hotī means, that intentional false speech that was mentioned, what offense arises from it, which offense arises? Dukkaṭaṃ hotī means, a dukkata offense arises; and that is not by the characteristic of false speech; it should be understood that by the word of the Buddha, an offense arises through the door of speech, caused by non-action. For he will say -

‘‘Anālapanto manujena kenaci,
Vācāgiraṃ no ca pare bhaṇeyya;
Āpajjeyya vācasikaṃ na kāyikaṃ,
Pañhā mesā kusalehi cintitā’’ti. (pari. 479);

Antarāyiko means, causing an obstacle. Kissa phāsu hotī means, for what is it comfortable? Paṭhamassa jhānassa adhigamāyā means, it is comfortable, it is pleasant for that bhikkhu for the attainment of the first jhāna. This method applies everywhere. Thus, the Blessed One first showed the recitation of the Pātimokkha by way of summary and detail.

136. Devasika means, day by day. Cātuddase vā pannarase vā means, in the third and seventh fortnights of one season, twice on the fourteenth day, and the remaining six times on the fifteenth day; this is one meaning. However, this is said according to the established practice; but according to the statement "sakiṃ pakkhassa cātuddase vā pannarase vā" (once in a fortnight on the fourteenth or fifteenth day), it is permissible to recite on any fourteenth or fifteenth day when such a condition arises; the fourteenth day is for the resident bhikkhus, and the fifteenth day is for the visiting bhikkhus. This should also be understood from the statement, "If the resident bhikkhus are more numerous, the visiting bhikkhus should follow the residents."

The Explanation of Permitting Boundaries

138. Paṭhamaṃ nimittā kittetabbā means, the vinayadhara (expert in Vinaya) should be asked, "What is the boundary mark in the eastern direction?" "A mountain, Venerable Sir." Then the vinayadhara should declare the boundary mark as "eso pabbato nimittaṃ" (this mountain is the boundary mark). But it is not permissible to declare it as "etaṃ pabbataṃ nimittaṃ karoma, karissāma, nimittaṃ kato, nimittaṃ hotu, hoti bhavissatī" (we make this mountain a boundary mark, we will make it, it is made a boundary mark, may it be a boundary mark, it is, it will be). The same method applies to rocks, etc. In the northeast direction, south direction, southwest direction, west direction, northwest direction, north direction, northeast direction, what is the boundary mark? "Water, Venerable Sir." "Etaṃ udakaṃ nimittaṃ" (this water is the boundary mark). But after establishing the boundary mark, one should again ask, "What is the boundary mark in the eastern direction?" "A mountain, Venerable Sir." "Eso pabbato nimittaṃ" (this mountain is the boundary mark). Thus, the boundary mark that was first declared should be declared and established. In this way, the boundary mark is connected with the boundary mark. Having declared the boundary marks in this way, then the boundary should be designated with the kammavāca mentioned afterwards. At the end of the kammavāca, the boundary is inside the boundary marks, and the boundary marks are outside the boundary. There, the boundary marks, even if declared once, are considered declared. In the Andhaka Commentary, however, it is said that the boundary mark should be declared by connecting it with the boundary circle three times. But it is permissible for either an ordained person or an unordained person to declare "Pabbato bhanteti…pe… udakaṃ bhante" (A mountain, Venerable Sir…pe… Water, Venerable Sir).

Now, regarding mountain boundary marks, etc., the decision should be understood in this way - there are three types of mountains: a mountain of pure soil, a mountain of pure rock, and a mixture of both. All three types are permissible. However, a pile of sand is not permissible. And any mountain smaller than the size of an elephant is not permissible. But starting from the size of an elephant, even a mountain the size of Mount Sineru is permissible. If there are four mountains in the four directions, or three mountains in three directions, it is permissible to designate the boundary with four or three mountain boundary marks. But it is not permissible to designate the boundary with two or one boundary marks. The same method applies to rock boundary marks, etc., mentioned after this. Therefore, one who is making a mountain a boundary mark should ask, "Is it continuous or not continuous?" If it is continuous, it should not be made a boundary mark. Because even if it is declared in four or eight directions, it would be declaring only one boundary mark. Therefore, if there is a mountain standing surrounding the monastery in a circular shape, it should be declared as a boundary mark in one direction, and then excluding it in the other directions, other boundary marks inside should be declared.

If they want to make one-third or one-half of the mountain inside the boundary, without declaring the mountain, another boundary mark such as a tree or termite mound growing on that same mountain beyond the area they want to include inside should be declared. If they want to include the entire mountain, which is one or two yojanas in size, inside the boundary, boundary marks such as trees or termite mounds growing on the ground beyond the mountain should be declared.

Pāsāṇanimitte– Ayaguḷopi pāsāṇasaṅkhyameva gacchati (In rock boundary marks - an iron ball also goes into the category of rock), therefore any kind of rock is permissible. However, if it is the size of an elephant, it is considered the size of a mountain, so it is not permissible. But one that is the size of a large bull or a large buffalo is permissible. By the lower limit, a mass of rock equal to thirty-two palas is permissible. Anything smaller than that, even a large brick, is not permissible. A pile of rocks that has no distinguishing features is not permissible, let alone a pile of sand or gravel. A flat rock level with the ground like a threshing floor, or a rock protruding from the ground like a stump, is permissible if it meets the size requirements. Even a very large flat rock is considered a rock, so if they want to include one part of a large flat rock inside the boundary, without declaring that, another rock on top of it should be declared. If they build a monastery on top of a flat rock, and the flat rock goes through the middle of the monastery, such a flat rock is not permissible. Because if they declare it, the monastery will be on top of the boundary mark, and the boundary mark is outside the boundary, so the monastery also falls outside the boundary. A flat rock standing surrounding the monastery should be declared in one place and not declared in another.

Vananimitte– (In forest boundary marks) - a grass forest, or a forest of trees with soft wood, such as palm or coconut trees, is not permissible. A forest of trees with heartwood, such as teak or sal trees, or a mixture of trees with heartwood, is permissible. And by the lower limit, even four or five trees are sufficient, anything less than that is not permissible, but anything more, even a hundred yojanas, is permissible. However, if they are building a monastery in the middle of a forest, the forest should not be declared. Even if they want to include one part of it inside the boundary, without declaring the forest, rocks, etc., in that place should be declared. A forest standing surrounding the monastery should be declared in one place and not declared in another.

Rukkhanimitte– (In tree boundary marks) - a tree with soft wood, such as a palm or coconut tree, is not permissible. A living tree with heartwood, even if it is as small as eight aṅgulas in height and the size of a needle point in circumference, is permissible, anything less than that is not permissible, but anything more, even a well-established banyan tree twelve yojanas in size, is permissible. A seed sown and grown in bamboo, reeds, or pots, even if it meets the size requirements, is not permissible. But having removed it from there, even if it is planted in the ground for a moment, and a enclosure is made and water is poured, it is permissible to declare it. The emergence of new roots or branches is not a reason for invalidity. But this is appropriate if it is planted after cutting the trunk. And when declaring it, it is permissible to say "rukkho" (a tree), or "sākarukkhotipi sālarukkho" (a teak tree or a sal tree). However, a well-established banyan tree that is continuous should be declared in one place and not declared in another.

Regarding the boundary marker of a path: Areas such as forests, fields, riverbanks, ponds, and general paths are not valid. However, a walking path or cart path is valid, one that, having been cleared, goes between two or three villages. But if a walking path deviates from a cart path and then rejoins the cart path, or if the walking path and cart path are winding, these are not valid. They are only valid if they are continuously winding due to pedestrians, caravans, or carts. If two paths diverge and later converge like the yoke of a cart, one should designate the marker once at the point of divergence or the point of convergence, and not designate it again, as this constitutes a single connected marker.

If, after encircling a monastery, four paths go out in four directions, it is not valid to designate one in the middle and then designate another. This constitutes a single connected marker. However, it is valid to designate a path that goes cutting through a corner on the opposite side. But a path that goes cutting through the middle of the monastery should not be designated, as the monastery would then be above the designated marker. If the track of the outermost wheel of a cart path is made the marker, the path is the outer boundary. If the path of the outer wheel is made the marker, only the path of the outer wheel is the outer boundary; the rest falls within the boundary. When designating a path, it is valid to designate it by any of the ten names: "maggo, pantho, patho, pajjo" (path, way, road, course). If a path encircles a monastery like a moat, it is not valid to designate it in one place and then designate it in another.

Regarding the boundary marker of an anthill: An anthill that has come into existence that day, measuring eight aṅgulas in height with the shape of a cow's horn, is valid with the lower limit. Less than that is not valid, but more than that, even if it resembles Mount Himavant, is valid. But if it stands encircling the monastery, as a single connection one cannot designate it in one spot and again in another.

Regarding the boundary marker of a river: A river where, in the time of righteous kings, the flow ceases not exceeding every half-month, every ten days, every five days, when the clouds dissipate after the gods send rain, that does not count as a river. But a river where, even in such a time of good rainfall, the flow does not cease during the four months of the rains; where, even covering a maṇḍala, the antaravāsaka of a bhikkhuni crossing anywhere gets wet, that counts as a river and is a marker for those establishing a boundary. This same river applies even for a bhikkhuni crossing the river, for performing Saṅghakamma such as the Uposatha, and for defining a boundary beyond the river.

But if a river encircles the monastery like a path in the shape of a cart yoke or a moat, it is not valid to designate it in one place and then designate it in another. The same principle applies to four rivers that cut through each other in the four directions of the monastery. However, it is valid to designate even four rivers that do not meet. If, like making a fence, one digs around the base of a tree and blocks the river's flow with branches and straw, and the water overflows and continues to flow over the barrier, it is valid to make it a marker. But if the water does not flow, it is not valid to make a river that does not flow due to the construction of a dam a marker. At a place where it flows, a river marker is valid; at a place where it does not flow, it is valid to make a water marker.

A river that does not flow due to lack of water in a time of poor rainfall or in the summer is valid. If a small channel is drawn from a large river, resembling a small river, and it constantly flows, producing three crops, even though it flows, it is not valid to make it a marker. However, if a river, even though it originates from a large river at the source, after some time, diverging from the river through that same channel of origin, flows on its own, and as it flows, becomes a river frequented by boats and the like, teeming with crocodiles and the like, it is valid to make it a marker.

Regarding the water boundary marker: It is not valid to fill a boat or pots and the like with water in a waterless place and designate a water marker; only water that is in the ground is valid. And that must be non-flowing water, standing in places such as wells, ponds, lakes, natural ponds, salt marshes, and the ocean; but non-standing water, water in flowing rivers, water carriers, canals and the like is not valid. However, in the Andhaka Commentary it is said, "Water that is drawn up from deep wells and the like should not be made a marker," but that is poorly stated, being merely one's own opinion. But standing water, even if it is just a pig's trough or a playground pond for village children, or even water brought in pots after digging a small pit in the earth at that very moment, whether it is little or much, is valid if it remains until the end of the Kammavācā. However, for the purpose of designating the marker in that place, a pile of stones, sand, dust, etc., or a stone pillar, or a wooden pillar should be made. It is valid for a bhikkhu to make and have that made. However, it is not valid in a Lābhasīmā. A Samānasaṃvāsakasīmā does not cause trouble to anyone; it only accomplishes the Vinayakamma of the bhikkhus, therefore it is valid here.

It is valid to define a sīmā with these eight markers, whether they are unconnected or connected to each other. A sīmā defined in this way may be unfixed by one or two markers, but it is fixed by a hundred of the aforementioned types of markers, beginning with three. A sīmā with three markers is in the shape of a crossroads; with four, it is in the shape of a square, a crossroads, a half-moon, a mudiṅga drum, etc.; with more than that, it is in various shapes. Those wishing to establish it, after asking the bhikkhus in the neighboring monasteries about the boundaries of each monastery, should establish a sīmantarika at the boundary of the bounded monasteries, and an upacāra at the boundary of the unbounded monasteries. If, at a time when bhikkhus are wandering in the districts, they wish to establish a sīmā in one village area, they should send word to the bhikkhus in those bounded monasteries, "Today we will establish a sīmā; you should not leave the boundary of your own sīmā." The bhikkhus in the unbounded monasteries should be assembled together, and the chanda of those eligible for chanda should be collected. If they wish to include other village areas, the bhikkhus living in those villages should also come. The chanda of those who do not come should be collected, said Mahāsumatthera. But Mahāpadumatthera said, "Different village areas are like individually bounded sīmās; purity of chanda does not come from there. But bhikkhus within the markers should come," and then said again, "Coming or not coming is valid at the time of establishing a Samānasaṃvāsakasīmā. But at the time of establishing an Avippavāsasīmā, those within the markers should come, and the chanda of those who do not come should be collected."

Having thus assembled the bhikkhus, and having collected the chanda of those eligible for chanda, after placing ārāmikas and samaṇuddesas at those various paths, river crossings, village gates, etc., both to quickly bring the hatthapāsa of the visiting bhikkhus and to make the outer boundary, and having made a signal with a drum or a conch shell, the sīmā should be established with the Kammavācā beginning with "Suṇātu me bhante saṅgho," spoken immediately after designating the markers. At the conclusion of the Kammavācā, having made the markers external and making the earth-supporting water the boundary below, the sīmā is established.

When establishing this Samānasaṃvāsakasīmā, in order to easily perform Saṅghakammas such as pabbajjā and Upasampadā, first a Khaṇḍasīmā should be established. Those establishing it should know the procedure. If they establish it in a monastery that has already been built, after establishing all the objects such as the Bodhi tree, Cetiya, and refectory, it should be established in a secluded place at the edge of the monastery, not in the middle of the monastery where many gather. When establishing it in an unbuilt monastery, after considering the location of all the objects such as the Bodhi tree and Cetiya, it should be established so that it is in a secluded place at the edge of the monastery, according to where the objects are to be established. With the lower limit, it is valid if it holds twenty-one bhikkhus. Less than that is not valid, but more than that, even if it holds a thousand bhikkhus, is valid. When establishing it, stone markers should be placed all around the sīmāmāḷaka. A Mahāsīmā should not be established while standing in the Khaṇḍasīmā, nor a Khaṇḍasīmā while standing in the Mahāsīmā; but a Khaṇḍasīmā should be established while standing in the Khaṇḍasīmā, and a Mahāsīmā while standing in the Mahāsīmā.

Here is the method of establishing it: after designating the markers all around, saying, "This stone is a marker," the sīmā should be established with the Kammavācā. Then, for the sake of strengthening it, an Avippavāsakammavācā should be performed. In this way, those who come saying, "We will dissolve the sīmā," will not be able to dissolve it. After establishing the sīmā, boundary stones should be placed outside. The sīmantarika is valid up to one ratana in measure at the western end. A Vidatthi is also valid according to the Kurundi, and four aṅgulas are also valid according to the Mahāpaccari. But if the monastery is large, two, three, or even more Khaṇḍasīmās should be established.

Having thus established the Khaṇḍasīmā, at the time of the Mahāsīmā Sammuti, after leaving the Khaṇḍasīmā and standing in the Mahāsīmā, the sīmantarikapāsāṇas should be designated while going around all around. Then, after designating the remaining markers and not releasing the hatthapāsa, the Samānasaṃvāsakasīmā should be established with the Kammavācā, and an Avippavāsakammavācā should also be performed for the sake of strengthening it. In this way, those who come saying, "We will dissolve the sīmā," will not be able to dissolve it. But if they designate the markers in the Khaṇḍasīmā, then designate the markers in the sīmantarika, and then designate the markers in the Mahāsīmā, having thus designated the markers in three places, it is valid to establish whichever sīmā they wish first. Even so, it should be established beginning from the Khaṇḍasīmā in the manner described above. Among sīmās thus established, bhikkhus standing in the Khaṇḍasīmā do not disturb those performing kamma in the Mahāsīmā, nor do those standing in the Mahāsīmā disturb those performing kamma in the Khaṇḍasīmā, but those standing in the sīmantarika do not disturb either of them. But those standing in the sīmantarika disturb those performing kamma while standing in the village area, because the sīmantarika pertains to the village area.

When establishing [a sīmā] with a Piṭṭhipāsāṇa, one should not make a marker by drawing a line or carving a mortar on the surface of the stone; one should place a nimittupagapāsāṇa and designate the markers. At the conclusion of the Kammavācā, the sīmā descends, making the earth-supporting water the boundary. If the marker stones do not remain in their place, a line should be raised all around, or stones should be placed in the four corners, or letters should be carved saying, "This is the sīmā boundary." Some envious people set fire, thinking, "We will burn the sīmā," but only the stones burn, not the sīmā.

When establishing [a sīmā] in a Kuṭigeha, without designating the wall, after making the space for twenty-one bhikkhus inside, and placing stone markers, the sīmā should be established; the inner wall itself is the sīmā. If there is no space for twenty-one bhikkhus inside the inner wall, it should be established by placing marker stones in front. If even that is not enough, it should be established by placing markers even at the place where the water drains outside. Once it is thus established, the entire Kuṭigeha is a sīmāṭṭha.

When establishing [a sīmā] in a Catubhittiyaleṇa, without designating the wall, only the stones should be designated. If there is no space inside, markers should be placed in front. If that is not enough, after placing marker stones even at the place where the water drains outside and designating the markers, the sīmā should be established. Thus, the inside and outside of the leṇa are the sīmā.

Even on an upper story, without marking the wall, the boundary should be designated by placing it inside the stone. If it's insufficient, it should be designated by placing it at the foremost stone. Thus designated, it remains only on the upper story and does not descend below. But if the building is constructed on many pillars, with the roof above, and the wall on the lower level is such that the markers are inside, rising up and standing connected to the roof supports, then it descends below as well. However, a boundary fixed on the upper level of a single-pillar building descends below if there is space for twenty-one monks at the top of the pillar. If they establish the boundary by placing stones on projections such as corbels extending from the building's wall, the building's wall is within the boundary. Whether it descends below or not should be understood in the manner already stated. When marking the lower building, neither the wall nor wooden pillars should be marked. However, marking a stone pillar attached to the wall is permissible. A boundary thus marked remains within the perimeter pillars of the lower building. But if the wall of the lower building is connected to the upper level, it also ascends to the upper building. If they place markers outside the building at the place where rainwater falls, the entire building is within the boundary.

On a mountaintop, if there is a level area suitable for twenty-one monks, they establish the boundary there as if it were a back-rest stone. The boundary descends to the lower part of the mountain with the same extent. Even on a mountain at the base of a palm tree, if the boundary is set above, it always descends below. But if it is shaped like a canopy, with space for twenty-one monks above but not below, the boundary set above does not descend below. Similarly, whether it is shaped like a mudiṅga drum or a paṇava drum, if there is no boundary measure below or in the middle, the boundary set above does not descend below. But if there are two peaks standing close together and the boundary measure is insufficient on either one, the space between the peaks should be built up or filled in to make a single connected area, and the boundary should be designated above.

If there is a mountain shaped like a cobra's hood, and a boundary is established above because there is a boundary measure, if there is an open space below, the boundary does not descend. But if there is a porous stone with a boundary measure in the middle, it descends. And that stone is within the boundary. Or if the wall of a cave below touches the tip of the hood and stands there, it descends, and both above and below are within the boundary. But if the cave below is outside the perimeter of the upper boundary, the outer boundary does not descend. Or if the outer cave is within the perimeter of the upper boundary, the inner boundary does not descend. Or if the perimeter of the boundary above is small, and the cave below is large, extending beyond the boundary perimeter, the boundary remains above and does not descend below. If, however, the cave is small, within the entire final boundary measure, and the boundary above is large, overlapping it, the boundary descends. If the cave is very small, not reaching the boundary measure, the boundary remains above and does not descend below. If half of it breaks off and falls, even if it meets the boundary measure, what has fallen outside is not a boundary. But if what has not fallen meets the boundary measure, it is indeed a boundary.

If a boundary marker is low-lying, and it is filled in to make it high-lying, it is still a boundary. If a building is constructed within a boundary, it is entirely within the boundary. If a pond is dug within a boundary, it is still a boundary. If a flood overflows the boundary area, it is permissible to perform the kamma by erecting a platform on the boundary terrace. If there is an underground river below the boundary, and a bhikkhu with psychic powers sits there, if that river flowed first and the boundary was established later, it does not invalidate the kamma. But if the boundary was established first and the river flowed later, it invalidates the kamma. However, one standing on the surface of the earth below always invalidates it.

If there is a banyan tree within the boundary terrace, and its branch or a sprout from it touches the earth's surface of the great boundary or trees that have grown there, the kamma should be performed after clearing the great boundary, or those branches and sprouts should be cut off and placed outside. If branches etc., stand without touching, the bhikkhu who has climbed up must be brought within arm's reach. Similarly, if a branch or sprout of a tree growing within the great boundary is established on the boundary terrace in the manner stated, the kamma should be performed after clearing the boundary in the manner stated, or those branches and sprouts should be cut off and placed outside.

If, while a kamma is being performed within the boundary terrace, a certain bhikkhu enters inside the boundary terrace and sits on a branch in the sky, or his feet touch the ground, or his lower and upper robes touch the ground, it is not permissible to perform the kamma. But it is permissible to perform it after having his feet and lower and upper robes lifted up. And this characteristic should be understood in the previous manner as well. But this is the difference: there, it is not permissible to perform it after having it lifted up; only arm's reach is to be brought. If a mountain rises up from within the boundary, the bhikkhu standing there must be brought within arm's reach. The same method applies even if one enters the inner mountain by psychic power. For the boundary, while being established, does not descend to a place without measure. Whatever is born within an established boundary goes together inseparably to whatever place, it goes as part of the boundary itself.

140. "Three Yojanas at most": Here, "three yojanas at most" means that its maximum measure is three yojanas; that is "three yojanas at most." The one designating it, standing in the middle, should designate it so that it is one and a half yojanas in each of the four directions. But if, standing in the middle, they make it three yojanas from each direction, it becomes six yojanas, which is not permissible. When designating a square or triangle, it should be designated so that it is three yojanas from corner to corner. For if by any limit whatsoever, even by the tip of a hair, it exceeds three yojanas, he incurs an offense, and the boundary becomes non-boundary.

"The opposite bank of a river": Here, that which carries across is a bank. What does it carry across? The river. The bank of the river is the opposite bank of the river; that is "the opposite bank of the river"; meaning that which overlaps the river. And here, the characteristic of a river is just as stated regarding the river marker. "Where there is a permanent boat": Where, at the landing places located at the boundary-establishment spot of the river, there is a constantly operating boat which, with its most complete equipment, carries three people together with the boatman. If that boat is taken upstream or downstream for some reason with the intention of returning, or is seized by thieves, it should definitely be obtainable; but that which is carried into the middle of the river by the wind or by waves with a broken mooring, must definitely be brought back, for it is still a permanent boat. Even if it is pulled up onto the land when the water recedes, or is filled and kept with mortar etc., it is still a permanent boat. If it is broken or has disjointed planks, it is not permissible. But Mahāpaduma Thera said, "Even if they bring a temporary boat and place it at the boundary-establishment spot, marking the markers, it is still a permanent boat." There, Mahāsumata Thera said, "The marker or the boundary proceeds by the kammavācā, not by the boat. And the Blessed One has allowed a permanent boat, therefore, only a moored boat is permissible."

"Or a permanent bridge": Where there is a great bridge made of interwoven trees, or fastened with planks, or a pontoon bridge, or suitable for the passage of elephants and horses; even a one-plank bridge made suitable for the passage of people by cutting down a tree at that very moment counts as a permanent bridge. But if it is not possible to cross it even by holding onto the vines etc. fastened above with the hand, it is not permissible.

"To designate a riverbank boundary of such a kind": I allow you to designate a riverbank boundary of such a kind, that is, where this permanent boat or permanent bridge of the type stated exists right at the facing landing place. If the permanent boat or permanent bridge does not exist at the facing landing place, but exists slightly upstream, or having descended downstream, it is still permissible. But Karavīkatissa Thera said, "It is permissible even within the range of a gāvuta."

And when designating this riverbank boundary, one should stand on one bank and mark a marker on the riverbank upstream. Then, while enclosing oneself, one should mark a marker on the riverbank downstream at the end of whatever limit one desires, and on the opposite bank, at the facing spot, one should mark a marker on the riverbank. Then, depending on whatever limit one desires, up to the marker on the riverbank upstream facing the initially marked marker, one should mark markers and bring them back to connect them with the initially marked marker. Then, having made the bhikkhus standing within all the markers within arm's reach, the boundary should be designated by the kammavācā. Even those standing in the river who have not come do not invalidate the kamma. Having placed the river within the markers at the end of the designation, on the far bank and on the near bank, there is one boundary. But the river does not go as part of the established boundary; for that is a separate river boundary.

If there is an island within the river, for one who desires to make it within the boundary, one should mark markers in the manner stated on the bank where one is standing, and one should mark a marker on the near and far side of the island. Then, on the far bank, at the spot facing the marker on the near bank of the river, one should mark a marker, and from there in the manner stated, up to the marker upstream facing the initially marked marker, one should mark markers. Then, having marked a marker on the far and near side of the island, one should bring them back to connect them with the initially marked marker. Then, having made all the bhikkhus on both banks and on the island within arm's reach, the boundary should be designated by the kammavācā. Even those standing in the river who have not come do not invalidate the kamma. Having placed the river within the markers at the end of the designation, both banks and the island are one boundary, but the river is still a river boundary.

If the island is larger upstream or downstream than the perimeter of the vihāra boundary, then at the spot directly facing the marker of the vihāra boundary perimeter, one should mark a marker on the near side of the island, and then, while enclosing the summit of the island, one should mark a marker on the far side facing the marker on the near side of the island. After that, in the manner stated, starting from the marker facing on the far bank, the far bank markers and the far and near side markers of the island should be marked, and the connection should be made with the initially marked marker. The boundary thus marked and designated is shaped like a mountain range.

If the island is larger upstream and downstream than the perimeter of the vihāra boundary, in the manner stated, the marker connection should be made by enclosing both summits of the island and marking markers. The boundary thus marked and designated is shaped like a mudiṅga drum.

If the island is small within the perimeter of the vihāra boundary, markers should be marked on the island in the very first manner. The boundary thus marked and designated is shaped like a paṇava drum.

The Discourse on the Allowing of Boundaries is Finished.

Talk About The Uposatha Hall, Etc.

141."In each enclosure": In a great vihāra with a single boundary, in that particular enclosure. "Without arrangement": Without making an arrangement. "Having assembled in one place": Having assembled in one place by the kammavācā.

142."From where he hears the Pāṭimokkha": Wherever, seated within arm's reach of the bhikkhus, he hears the Pāṭimokkha; meaning the uposatha has been performed. And this is said in terms of the object; but even if one is seated within arm's reach and does not hear it, the uposatha is performed. "Markers should be marked": Small or large stones, bricks, pieces of wood, sticks, etc., which are suitable as markers for the uposatha leader, any of them, having made an agreement, can be marked anywhere in the open air or on terraces etc. Or "Markers should be marked" means that things that can be used as markers or things that cannot be used as markers should be marked to know the perimeter.

Therehi bhikkhūhi paṭhamataraṃ sannipatitunti: Here, if the senior monk does not arrive first, there is an offense of dukkaṭa.Sabbeheva ekajjhaṃ sannipatitvā uposatho kātabboti: Here, if an old residence is in the middle of the monastery, and there is enough space for the monks to sit, the uposatha should be performed there. If the old residence is very dilapidated and cramped, and there is another newly built residence that is not cramped, the uposatha should be performed there.

Yattha vā pana thero bhikkhu viharatīti: In this case too, if the senior monk's residence is sufficient for everyone and comfortable, the uposatha should be performed there. But if it is in a remote, uneven place, the senior monk should be told, "Venerable sir, your residence is in an uncomfortable place; there is not enough space for everyone here. There is space in such-and-such residence; it is fitting to go there." If the senior monk does not come, after bringing his chanda and pārisuddhi, the uposatha should be performed in a comfortable place that is sufficient for everyone.

The Discussion of Allowing a Boundary Without Separation

143.Andhakavindāti: Andhakavinda is three gāvuta away from Rājagaha, and a certain elder lives depending on it; from there, he comes to Rājagaha for the uposatha. Indeed, surrounding Rājagaha, there are eighteen great monasteries, all within one boundary (sīmā), their boundary having been established by the General of the Dhamma (dhammasenāpati); therefore, he comes to the Veḷuvana to donate concord to the Saṅgha; this is the meaning. Nadiṃ tarantoti: Crossing a river called Sippiniyaṃ.Manaṃ vuḷho ahosīti: He was slightly, not fully, submerged. It is said that this river flows down from Gijjhakūṭa with a fierce current. There, the elder, not paying attention to the water coming swiftly, was slightly submerged, but not fully; his robes were wet from being struck by the water.

144.Sammatā sā sīmā saṅghena ticīvarena avippavāsā ṭhapetvā gāmañca gāmūpacārañcāti: From the time it arises, this declaration (kammavācā) is not valid for the monks' previous declaration. For this one is permanent. But this is not valid for the nuns; only the previous one is valid. Why? Because the community of nuns lives within the village. If it were so, they would not obtain the dispensation of the three robes by this declaration, but they do have the dispensation; therefore, only the previous one is valid. For the community of nuns, both boundaries are obtainable. There, even having overlaid the boundary of the monks, it is valid to designate a boundary for the nuns within it. The same method applies for monks in the boundary of nuns. For they are not quorum-fillers in each other's actions, nor do they make the declaration a group. And here, the inclusion of towns and cities should be understood in the same way as villages.

Gāmūpacāroti: The surrounding area of what is surrounded, the opportunity for surrounding what is not surrounded. A monk possessing three robes that have been set aside in these does not obtain dispensation. Thus, the boundary without separation for monks does not overlap the village and the vicinity of the village, it only overlaps the boundary of common residence. Here, the boundary of common residence goes by its own nature. But the boundary without separation goes only where there is a boundary of common residence. For there is no separate mention of its markers; there, if there is a village at the time of the agreement for non-separation, it does not overlap it. But if a village is established later within the agreed boundary, that too goes into the designation of the boundary. And just as what is established later, so too the area that is expanded later of what was established first goes into the designation of the boundary. Even if houses have been built at the time of the boundary agreement, and there is intention to enter, but people have not yet entered, or they have abandoned an old village with its houses and gone elsewhere, this is not a village, the boundary overlaps. But if even one family has entered or come, it is a village, the boundary does not overlap.

Evañca pana bhikkhave ticīvarena avippavāso samūhantabboti: Here, a monk who is abolishing it should know the practice. In this matter, this is the practice: the boundary without separation should not be abolished while standing in the cut boundary, and likewise, the cut boundary should not be abolished while standing in the boundary without separation. But the cut boundary should be abolished while standing in the cut boundary, and likewise, the other should be abolished while standing in the other. A boundary is abolished for two reasons: to make a naturally small one larger for the sake of increasing the residence, or to make a naturally large one smaller again for the sake of giving residence space to others. There, if they know both the cut boundary and the boundary without separation, they will be able to both abolish and establish. But those who know the cut boundary but do not know the non-separation boundary will be able to both abolish and establish. Those who do not know the cut boundary but know only the non-separation boundary, standing in safe places such as the cetiyaṅgaṇa, bodhiyaṅgaṇa, uposathāgāra, might perhaps be able to abolish it, but they will definitely not be able to re-establish it. If they were to establish it, they would create a boundary confusion and turn the monastery into a non-monastery; therefore, it should not be abolished. But those who do not know either of them will not be able to abolish or establish it. This boundary is either not a boundary by the declaration (kammavācā) or by the disappearance of the Teaching (sāsana), and it is not possible to make a declaration by those who do not know the boundary; therefore, it should not be abolished. But after knowing it well, it should be both abolished and established.

The Discussion of Village Boundaries, Etc.

147.Thus, after showing the common residence and the state of having one uposatha by way of an established boundary, now, showing that in places without established boundaries as well, he said, ‘‘asammatāya, bhikkhave, sīmāya aṭṭhapitāyā’’ti, etc. There, aṭṭhapitāyāti means undefined. Here, by the taking of a village, a city is also taken. There, the area in which the food providers of that village receive their due, whether that area is small or large, goes by the designation village boundary.

Nagaranigamasīmāsupi: The same method applies to city and market-town boundaries. Also, if in one village field, the king demarcates one area, saying, "Let this be a separate village," and gives it to someone, that too is indeed a separate village boundary. Therefore, that and the other natural village, city, and market-town boundaries are similar to established boundaries, except that they do not receive the dispensation of separation with three robes. ‘‘agāmake ce’’tiādimāha: He said, “If in a non-village,” etc. There, agāmake ceti: In a wilderness area not demarcated by village, market-town, or city boundaries. Alternatively, agāmake ceti: If a monk lives in a forest like the Vindhya Forest, then from the place where he is standing, the boundary of common residence is seven abbhantara all around. This boundary also receives the dispensation of separation with three robes. There, one abbhantara is a measure of twenty-eight hattha. The seven abbhantara all around the one in the middle are fourteen without obstruction. If two communities are doing separate monastic acts, another seven abbhantara should be placed between the two sets of seven abbhantara for the purpose of demarcation. The remaining discussion of the seven abbhantara boundary should be taken in the same way as stated in the description of the Udosita training rule in the Great Division (mahāvibhaṅga).

Sabbā bhikkhave nadī asīmāti: Whatever river has attained the characteristics of a river, even if markers are declared and it is said, "Let us make this an established boundary," is still not a boundary; but it is similar to an established boundary by its own nature, everything can be done in this Saṅgha act. Samuddajātassaresupi: The same method applies to naturally occurring ponds and lakes. And here, a naturally occurring pond (jātassara) is a naturally formed pool that has not been dug by anyone, filled with water that has come from all around.

‘‘nadiyā vā bhikkhave’’tiādimāha: He said, "Or in a river, monks," etc. There, yaṃ majjhimassa purisassa samantā udakukkhepāti: The place that is demarcated all around by the throw of water of a man of medium stature. But how should the water be thrown? Just as gamblers throw wooden dice, so too, taking water or sand in hand, it should be thrown with all strength by a man of medium strength. Where the water or sand thus thrown falls, this is one throw of water (udakukkhepo). One standing within that, abandoning the distance of an arm's reach, corrupts the act. As the assembly grows, so too does the boundary grow. The throw of water is the measure from the edge of the assembly. The same method applies to naturally occurring ponds and lakes.

And here, if the river is not very long, the Saṅgha sits everywhere from the source to the mouth; there is no act of the throw-of-water boundary, the entire river is sufficient for these monks. But what was said by the Great Suma Elder, "Even in a river flowing for a yojana, it is valid to set aside half a yojana above and do the act in half a yojana below," that was rejected by the Great Paduma Elder himself. For the Buddha said that the measure of the river is "the lower robe of a nun going upstream anywhere is soaked, covering the three lower parts of the body," not a yojana or half a yojana. Therefore, it is valid to do the Saṅgha act from the source of a river with the characteristics previously mentioned based on this sutta. And here, if many monks are doing the act separately, another throw of water should be placed between the demarcation of the throw of water of oneself and others for the sake of the boundary marker. More than that is indeed valid, but less than that is not valid, it was said. The same method applies to naturally occurring ponds and lakes.

Having gone to do the act in a river, if the river is full, completely level, even wearing a bathing cloth, the act should be done inside the river itself. If they are not able, it should be done standing in a boat. But it is not valid to do it in a moving boat. Why? Because the boundary is only the extent of the throw of water, and the boat quickly passes over it. In this case, the notification would be for one boundary and the announcement for another; therefore, the boat should be stopped with an oar, or suspended from a stone, or tied to a tree growing inside the river. It is valid to do the act while standing inside the river on a tied raft or on a tree growing inside the river.

But if a branch of a tree or a shoot from it is established outside the riverbank, in the monastery boundary or village boundary, the act should be done after clearing the boundary or cutting the branch. It is not valid to tie a boat to a branch or shoot that has entered the river from a tree growing outside the riverbank. By those doing so, the boundary should be cleared, or its externally established nature should be destroyed by cutting it. Indeed, it is not valid to drive a stake into the riverbank and tie the boat there.

They are making a bridge in the river; if the bridge or bridge supports are inside the river itself, it is valid to do the act while standing on the bridge. But if the bridge or bridge supports are established outside the bank, it is not valid to do the act; it should be done after clearing the boundary. But if the bridge supports are inside, but the bridge is in the air above both banks, it is valid. If there is a stone or island inside the river, the area of it that is covered by water during the four months of the rainy season in the natural rainy season as previously mentioned goes by the designation of river. But the area covered by the flood during excessive rainfall should not be taken; that goes by the designation of village boundary.

When taking soil from the river, they make a barrier in the river; if the water goes over it or flows through it, it is valid to do the act everywhere in the flowing place. But if the stream is blocked by a barrier or a wall, and the water does not flow, it is not valid to do the act in the non-flowing place. It is also not valid to do it on top of the barrier. If any part of the barrier is covered by water like the previously mentioned stone or island, it is valid there. For that goes by the designation of river. Destroying a river, they make a pond, the bank below is built, water comes and fills the pond and stands; it is not valid to do the act here. It is valid above, from the place where the water is discharged, covering the abandoned soil below and flowing into the river. It is also valid in the dry river in the winter and summer when the gods are not raining. It is not valid in the soil taken from the river. If that breaks down over time and becomes a river, it is valid. If a certain river springs up over time and flows over the boundary of a village or market town, it is indeed a river; it is valid to do the act. But if it flows over the monastery boundary, it goes by the designation of monastery boundary.

When performing a sīmā-determination in a sea, it is not permissible to do so in a place where the water rises due to currents, increased flow, or natural waves that come and recede forcefully. However, in a place where natural waves recede and settle, that area, starting from the water's edge and extending into the sea, is called antosamuddo (within the sea), and the sīmā-determination should be done while standing there. If the force of the waves is disruptive, it should be done while standing on a boat or a platform. The judgment regarding these is to be understood in the same way as described for rivers. In the sea, there are rocks that are sometimes covered by waves and sometimes not; it is not permissible to perform the sīmā-determination there because that is considered within the boundary of the village. But if it is covered by the natural water even when waves come or do not come, it is permissible. If there is an island or a mountain far away, beyond the path of fishermen, it is considered within the boundary of the forest. The area within the fishermen's range is considered within the village boundary. There, it is not permissible to perform the sīmā-determination without first determining the village boundary. If the sea covers a village or town boundary and remains as the sea, it is permissible to perform the sīmā-determination there. But if it covers a monastery boundary, it is considered simply as the monastery boundary.

When performing a sīmā-determination in a natural pond (jātassara), if there is no water to drink or wash hands and feet in the rainy season described earlier, once the rain has stopped, and it dries up, this is not a natural pond; it is considered part of the village land, and the sīmā-determination cannot be done there. But where water remains during the rainy season as described above, this is indeed a natural pond. In as much of the area as the water remains for the four months of the rainy season, it is permissible to perform the sīmā-determination. If the water is deep, it is also permissible to perform it while standing on a platform built within the pond, or on a platform tied to a tree that has grown in the pond. The judgment regarding rocks and islands here is similar to what was said about rivers. However, a natural pond that is sufficient during a time of normal rainfall, even if it dries up and becomes waterless during a time of drought or in the hot or cold seasons, it is permissible to perform a saṅghakamma there. What was said in the Andhaka commentary that "every natural pond that is dry and waterless belongs to the village land" is not to be accepted. If a well or a pond etc., is dug there for the sake of water, that place is not a natural pond; it is considered within the village boundary. The same principle applies when a garden for growing bottle gourds, gourds, etc., is made.

But if they fill it and make it land, or build a bank on one side and turn it all into a large pond, the entire area is no longer a natural pond, it is considered within the village boundary. A saline pond (loṇī) is also considered a natural pond. It is permissible to perform saṅghakamma in a place where water is available for use during the four months of the rainy season.

148."Breaking the sīmā with a sīmā" means breaking the established sīmā of others with one's own sīmā. For example, if in the eastern direction of an old monastery, there are two trees, a mango and a rose-apple, with branches intertwined, with the rose-apple on the west side of the mango tree, and the monastery sīmā is established encircling the rose-apple and excluding the mango, and later, to the east of that monastery, another monastery is built, and when establishing its sīmā, they include the mango and exclude the rose-apple, then a sīmā has been broken with a sīmā. The Group-of-Six monks did this, therefore it is said, "breaking the sīmā with a sīmā."

"Overlapping the sīmā with a sīmā" means overlapping the established sīmā of others with one's own sīmā;

"Establishing an intervening space and determining the sīmā": Here, if the sīmā of a previously established monastery is not agreed upon (asammata), a boundary indication (sīmā upacāra) must be established. If it is agreed upon (sammata), an intervening space of one hand-span should be established at the western edge. In the Kurundi commentary, it is said that even a distance of one span is acceptable, and in the Mahāpaccari commentary, even four finger-breadths are acceptable. Even a single tree can serve as a marker for two sīmās, but as it grows, it causes confusion about the sīmā, therefore it should not be done.

Account of Uposatha-division, etc.

149."The fourteenth and the fifteenth": Here, for the preliminary duty of the fourteenth, it should be said, "Today is the fourteenth Uposatha."

"Division by unrighteousness ( adhammena vagga) ": Among the monks residing in one monastery, if there are four monks and they perform the pārisuddhiuposatha after bringing the consent (chanda) and purity (pārisuddhi) of one monk, or if there are three monks and they recite the pātimokkha after bringing the consent and purity of one monk, it is an Uposatha-kamma divided by unrighteousness. If, however, all four gather and perform the pārisuddhiuposatha, or three or two recite the pātimokkha, it is called united by unrighteousness. If among four people, they recite the pātimokkha after bringing the purity of one, or among three people, they perform the pārisuddhiuposatha after bringing the purity of one, it is called divided by righteousness. But if four people residing together all gather and recite the pātimokkha, or three perform the pārisuddhiuposatha, or two perform the pārisuddhiuposatha with each other, it is called united by righteousness.

Account of Pātimokkha Recitation

150."Having recited the nidāna, the remainder should be made known by hearing (sutena sāvetabba)": Having recited this nidāna: "Bhante, may the Sangha hear me…pe… for his state has become clear," the remainder should be made known by hearing: "The nidāna has been recited, venerable ones. Therein I ask the venerable ones: Are you pure? A second time I ask…pe… Thus I hold it. These four pārājikā Dhamma have been heard by the venerable ones…pe… should be learned without disputing." In this way, the remaining four pātimokkhuddesa should be understood.

"Fear of wild animals ( savarabhaya) ": Fear of wild animals and humans. Among "Danger from the king ( rājantarāyo) " etc., if the king arrives while the monks are sitting, intending to perform the Uposatha, this is danger from the king. If thieves arrive, this is danger from thieves. If a forest fire arises, or a fire breaks out in the dwelling, this is danger from fire. If a cloud arises, or a flood comes, this is danger from water. If many people arrive, this is danger from people. If a yakkha seizes a monk, this is danger from non-humans. If tigers or other fierce animals arrive, this is danger from wild animals. If snakes or other reptiles bite a monk, this is danger from reptiles. If a monk is ill or dies, or if enemies seize him intending to kill him, this is danger to life. If people seize one or more monks intending to make them fall from the holy life, this is danger to the holy life. In such dangers, the pātimokkha should be recited in brief, or the first section should be recited, or two, three, or four at the beginning. And here, in the second and subsequent sections, if danger arises before the completion, that too should be made known by hearing.

"Without invitation ( anajjhiṭṭhā) " means without being ordered or requested. Here, invitation depends on the sammata dhammajjhesaka (appointed Dhamma reciter) of the Sangha, or on the senior monks of the Sangha. In the absence of that Dhamma reciter, one may speak after asking permission from the senior monks of the Sangha, or if requested by them. Even the senior monks of the Sangha, if there are many Dhamma speakers in the monastery, should say in turn, "You speak the Dhamma, you tell the Dhamma, you give the gift of Dhamma," and the Dhamma should be spoken in these three ways. However, one who is told, "stop," may only stop; one who is told, "speak," may only speak; one who is told, "recite with melody," may only recite with melody. And the senior monks of the Sangha, even when sitting on a higher seat, may not request. If there is both a preceptor (upajjhāyo) and a pupil (saddhivihāriko), and the preceptor, sitting on a higher seat, says to him, "Speak," the chanting should be done after undertaking the recitation. And if there are young monks, it should be said, "I will recite."

If the senior monks of the Sangha in the monastery only have those who are dependent on them recite, and do not invite others who are sweet-voiced reciters, they should be told by others, "Bhante, let us have so-and-so recite." If he says, "Have them recite," or remains silent, it is permissible to have them recite. But if he refuses, they should not be made to recite. If, before the arrival of the senior monks of the Sangha, the hearing of the Dhamma has begun, there is no need to stop and ask permission again when he arrives. But one who is speaking after stopping should speak only after asking permission or without stopping. The same principle applies to one who is already speaking when the senior monk arrives.

In the case of an upanisinnakathā (discourse while seated), the senior monk of the Sangha is the master. Therefore, he should speak himself, or another monk should be told, "Speak," but not by one sitting on a higher seat. However, it is permissible to say to laypeople, "Speak." Laypeople ask a monk whom they know well, and he should speak after asking the senior monk. If, when the senior monk of the Sangha is asked, "Bhante, these people are asking a question," he says, "Speak," or remains silent, it is permissible to speak. The same principle applies to approval etc., in an enclosed space. If the senior monk of the Sangha permits, whether in the monastery or in an enclosed space, "Even without asking me, you may speak," it is considered permissible, and it is permissible to speak everywhere.

One who is reciting (sajjhāyaṃ karontehi) should also ask permission from the senior monk. If another arrives while one is reciting after asking permission, there is no need to ask permission again. If he arrives after it has been stopped with the intention of resting, permission should be asked again when resuming. The same principle applies to one reciting before the arrival of the senior monk of the Sangha. If one senior monk of the Sangha permits, "Even without asking me, recite at your pleasure," it is permissible to recite at one's pleasure. But if another arrives, he should be asked for permission before reciting.

151."Either one should approve oneself ( attanā vā attānaṃ sammannitabbaṃ) " means either one should approve oneself. But when asking, one should look at the assembly, and if there is no danger to oneself, the Vinaya should be asked.

153."Having weighed the person even in a suitable place": Having examined, "Is there danger to me from this, or is there not?" "Before us ( Puramhāka) " means first, before us. "At the very first ( Paṭikaccevā) " means at the very beginning. "Having weighed the person, make the opportunity" means having examined, "Does he speak of an actual offense, or an unreal one?" the meaning is, "I allow the opportunity to be made."

Account of Rejection of an Unlawful Act ( adhammakammapaṭikkosanādikathā)

154."Unlawful act ( adhammakammaṃ) " is as described above. "To reject ( Paṭikkosituṃ) " means to prevent. "Also to make known one's view" means to make known one's view in the presence of another, saying, "This unlawful act is not pleasing to me." "By four or five ( Catūhi pañcahī) " etc., is said for the sake of their non-endangerment. "Intentionally not making it heard" means intentionally reciting softly, thinking, "I will speak so that they do not hear."

155."Depending on the elder ( Therādhika) " means depending on the elder; meaning, it should be subject to the elder. There is also a reading " Therādheyya," therefore, either the elder himself should recite, or another should be invited. The method of invitation here is the same as described for Dhamma recitation. "He does not know the Uposatha" etc., he does not know the Uposatha of two kinds, according to the distinction of the fourteenth and fifteenth, and of nine kinds according to the distinctions of saṅghauposatha etc., he does not know the four kinds of Uposatha-kamma, he does not know the two kinds of pātimokkha, he does not know the nine kinds of pātimokkhuddesa. "Any monk there who is skilled and capable": Although the pātimokkha is allowed even for a skilled junior, here, this is the intention: If the elder does not know five, four, or three pātimokkhuddesa; but two are unbroken and very clear in his recitation, the pātimokkha is dependent on the elder. But if he is not able to make even this much clear, it is dependent on the skilled monk.

"Nearby dwelling ( Sāmantā āvāsā) " means a dwelling nearby. "Quickly ( Sajjuka) " means for the purpose of coming on that very day. "To instruct a new monk": Here, one who is able to learn should be instructed, not a fool.

Account of Counting Fortnights, etc., Learning, and Permission

156."Which one, Bhante ( Katimī bhante) " here, katimī is the ordinal number of how many. "At the right time ( Kālavato) " means at the time itself; meaning, very early.

158."Whenever he remembers ( Yaṃ kālaṃ saratī) " here, it is permissible to announce even in the evening, "Today is the Uposatha."

159.Therena bhikkhunā navaṃ bhikkhuṃ āṇāpetunti: Here also, someone who is doing some work, or is always alone, or is capable of bearing burdens, or is one of those who recite well, give Dhamma talks, etc., should not be ordered to sweep the Uposatha hall; but the remaining ones should be ordered in turn. If the one ordered cannot obtain even a temporary broom, a branch should be made allowable and sweeping should be done. Even for one unable to obtain that, it is considered as allowable that was obtained.

160.Āsanapaññāpanāṇattiyampi: The order for arranging seats should be given in the same manner as stated above. And if there are no seats in the Uposatha hall, seats should be brought from the Sangha's dwelling and arranged, and then returned. If there are no seats, it is permissible to arrange even a mat made of sedge. If there are no mats, branches should be made allowable and arranged. For one unable to find someone to make it allowable, it is considered as allowable that was obtained.

161.Padīpakaraṇepi: The order for making a lamp should be given in the same manner as stated above. When ordering, one should say, "In such and such a place, there is oil or a wick or a potsherd; take that and do it." If there are no oil etc., they should be sought. Even for one unable to obtain after searching, it is considered as allowable that was obtained. Moreover, fire should be kindled even in a potsherd.

Disaṃgamikādivatthukathā

163.Saṅgahetabboti: He should be welcomed with pleasant words, saying, "Good, venerable sir, you have come. Here alms are easily available, there are curries and condiments; stay without being troubled." Anuggahetabbo: He should be repeatedly assisted in such ways. Upalāpetabbo: He should be persuaded by getting him to give a reply, "Yes, I will stay." Alternatively, he should be welcomed and assisted with the four requisites. He should be coaxed with pleasant words; the meaning is that he should be spoken to in a manner pleasing to the ear. Upaṭṭhāpetabbo: He should be attended to with powder etc. Āpatti dukkaṭassā: If even the entire Sangha does not do it, there is a dukkata for all. Here, neither the elders nor the young monks are exempt; everyone should attend in turn. The one who does not attend during his turn incurs an offense. However, the sweeping of the monastery, giving of tooth sticks, etc., for the senior monks should not be demanded. Even in such a case, the senior monks should come for attendance in the evening and morning. Having known their arrival, one should go for attendance to the senior monks earlier. If he has attendant monks who travel with him, he should say, "I have attendants; you all live without anxiety." But if he does not have monks who travel with him, but in that very monastery one or two who are accomplished in their duties say, "We will do what needs to be done for the elder; let the rest live comfortably," there is no offense for anyone.

So āvāso gantabboti: That monastery should be visited every fortnight for the purpose of performing the Uposatha. And that is only in the seasons other than the rainy season. To show what should be done in the rainy season, he said, ‘‘vassaṃ vasanti bālā abbastanzaā’’ti, and so on. There, na bhikkhave tehi bhikkhūhi tasmiṃ āvāse vassaṃ vasitabbanti: The vassa should not be entered into without the one who gives the first recitation of the Pāṭimokkha. If he departs from those who have entered the vassa, or becomes deranged, or dies, it is permissible to stay for the latter period only if there is another one; if there is not, one should go elsewhere. There is a dukkata for those who do not go. But if the one who gives the last recitation departs, or becomes deranged, or dies, one should stay for two months.

Pārisuddhidānakathā

164.Kāyena viññāpetīti: He makes it known, informs about the declaration of purity with any limb or part of the body. However, one who is able to utter speech makes it known by speech; one who is able in both ways does so by body and speech. Saṅghena tattha gantvā uposatho kātabboti: If there are many such sick people, the Sangha should stand in order and perform it within arm's reach of all. If they are far apart and the Sangha is unable to do it, the Uposatha should not be performed that day; but the Uposatha should certainly not be performed by a group.

Tattheva pakkamatīti: Without coming into the midst of the Sangha, he departs from there to somewhere. Sāmaṇero paṭijānātīti: He acknowledges, "I am a novice monk"; or he declares the fact that he is a novice monk; or afterwards he remains in the state of a novice monk; this is the meaning. This is the method everywhere.

Saṅghappatto pakkamatīti: Having come within arm's reach of the four monks who have assembled for the Uposatha with the very last boundary, he departs. This is the method everywhere. And here, the purity brought by one is considered brought even for many. But if he sees another monk on the way, and gives the purity of those for whom he took the purity and of himself, only his purity comes; the others, however, are called "cat's chain purity." That does not come.

Sutto na ārocetīti: Having come, he sleeps; he does not announce, "Purity has been given by so-and-so." Pārisuddhihārakassa anāpattīti: Here, if he intentionally does not announce it, he incurs a dukkata offense; however, the purity is considered brought. However, there is no offense for him because he did not announce it unintentionally, and the Uposatha has indeed been performed by both.

Chandadānakathā

165.In giving consent (chanda), the decision is similar to what has been said in giving purity (pārisuddhi). Pārisuddhiṃ dentena chandampi dātunti: Here, if he gives only purity and not consent, the Uposatha is done. But whatever other act the Sangha does, that is not done. If he gives only consent and not purity, the Uposatha and the act of the Sangha are indeed done, but the Uposatha is not done for the one who gives consent. Even if some monk comes having undertaken the Uposatha at a river or boundary, he is not allowed to claim, "I have done the Uposatha"; either harmony (sāmaggī) or consent (chanda) must be given.

167.Saratipi uposathaṃ napi saratīti: Sometimes he remembers, sometimes he does not remember. Atthi neva saratīti: The one who absolutely never remembers, there is no need to give him formal agreement (sammuti). Even if he does not come, he does not spoil the act.

Saṅghuposathādikathā

168.So deso sammajjitvāti: Having swept that place, the accusative is used in the sense of the objective. Pānīyaṃ paribhojanīyantiādi: But the meaning of "drinking water, consumable water" etc., is clear. Why was this said? To show the preliminary acts of the Uposatha etc. Therefore, the commentary masters said:

‘‘Sammajjanī padīpo ca, udakaṃ āsanena ca;
Uposathassa etāni, pubbakaraṇanti vuccati’’.

Thus these four are called "preliminary acts."

‘‘Chandapārisuddhiutukkhānaṃ, bhikkhugaṇanā ca ovādo;
Uposathassa etāni, pubbakiccanti vuccati.

Thus these five, which should be done after the preliminary acts, are called "preliminary duties."

‘‘Uposatho yāvatikā ca bhikkhū kammappattā,
Sabhāgāpattiyo ca na vijjanti;
Vajjanīyā ca puggalā tasmiṃ na honti,
Pattakallanti vuccati’’.

Thus these four are called "suitable and ready."

Tehi saddhinti: Having done these preliminary acts etc. together with those who have come, the Uposatha should be performed. Ajja me uposathoti: Here, if it is the fifteenth, it is also permissible to resolve, "Today is my Uposatha, the fifteenth." The same method applies to the fourteenth.

Āpattipaṭikammavidhikathā

169.Bhagavatā paññattaṃ ‘‘na sāpattikena uposatho kātabbo’’ti: It should be understood that this was established by the Blessed One, "One with an offense should not perform the Uposatha," with the statement "If there is an offense," and with the establishment of giving purity and the Uposatha of purity. Itthannāmaṃ āpattinti: Having taken the name of one of the thullaccaya etc., one should say, "I have incurred a thullaccaya offense, a pācittiya offense." Taṃ paṭidesemīti: This is well said even when "I confess that to you, at your feet" is said. Passasīti: And this should be said as "Do you see that offense, friend? Do you see that offense, venerable sir?" Āma passāmīti: But this is well said even when "Yes, venerable sir, I see; yes, friend, I see" is said. Āyatiṃ saṃvareyyāsīti: Here, if he is older, one should say, "May you restrain yourself in the future." Having been said thus, one should certainly say, "Good, very well, I will restrain myself."

Yadā nibbematikoti: Here, if he is not free from doubt, it is fitting to confess after specifying the matter, so it is said in the Andhaka commentary. There, this is the method of confession: if, when the sun is covered by clouds, he eats being doubtful, "Is it the right time for us, or not?", that monk should say, "Venerable sir, I ate being doubtful." If it is the right time, "I have incurred many dukkata offenses"; if it is not, "I have incurred many pācittiya offenses." Thus, having specified the matter, he should say, "Venerable sir, whatever many dukkata or pācittiya offenses I have incurred in that matter, I confess them to you, at your feet." This is the method for all offenses.

Na bhikkhave sabhāgā āpattīti: Here, when two people incur an offense with a shared matter, such as eating at the wrong time, that kind of shared matter is called "shared." But one who has incurred an offense because of eating at the wrong time is allowed to confess it to one who has incurred it because of eating non-surplus food. And this shared matter, even when confessed, is well confessed. However, because of the condition of confession, the confessor, and because of the condition of acceptance, the receiver, both incur a dukkata offense. That is of different matters; therefore, it is fitting to confess to each other.

170.Sāmanto bhikkhu evamassa vacanīyoti: Here, only a shared offense should be spoken about. For if a dissimilar offense is spoken about, there will be quarrels, disputes, divisions in the Sangha, and so on. Therefore, without speaking to him, having made the intention, "Having left from here, I will rectify it," the Uposatha should be performed, so it is said in the Andhaka commentary.

Anāpattipannarasakādikathā

172.In the Uposatha of fifteen free from offense – te na jāniṃsūti: They did not know whether the boundary had been crossed or was being crossed. Athaññe āvāsikā bhikkhū āgacchantīti: Other resident monks, having gone to a village or forest for some business, come to the place where they are sitting. Vaggā samaggasaññinoti: Because they had crossed the boundary, they were a group (vagga); because of not knowing that the boundary had been crossed, they had the perception of unity (samaggasaññino).

173.In the Uposatha of fifteen where there is a perception of a group and a non-group – te jānantīti: Standing on a mountain or on land, they see the boundary having been crossed or being crossed. The Uposatha of fifteen where there is doubt is clear in meaning itself.

175.In the Uposatha of fifteen overcome by scruples – Just as one overcome by desire is called "overcome by desire," so too, those overcome by scruples in the form of non-allowable, perceiving the non-allowable, even having made a determination in the preliminary part, are to be understood as "overcome by scruples" at the moment of doing.

176.In the Uposatha of fifteen with the intention of dissension – Because of the strength of unwholesome qualities, the thullaccaya was stated.

Sīmokkantikapeyyālakathā

177.In the abbreviated account (peyyāla) of resident monks and visiting monks – Just as in the previous abbreviated account of resident monks and resident monks, "They do not know, then other resident monks" etc. was said, so too, everything should be understood by the method "They do not know, then other visiting monks" etc. But in the abbreviated account of visiting monks and resident monks – Just as in the previous abbreviated account, "Resident monks assemble" etc. has come, so too, "Visiting monks assemble" etc. should be brought in. But in the abbreviated account of visiting monks and visiting monks – in both places, it should be connected according to the visiting monks.

178.Āvāsikānaṃ bhikkhūnaṃ cātuddaso hoti, āgantukānaṃ pannarasoti: Here, those for whom it is the fifteenth, they have come from a foreign land, or they did the past Uposatha as the fourteenth, it should be understood. Āvāsikānaṃ anuvattitabbanti: When the resident monks are doing the preliminary duties, "Today is the Uposatha, the fourteenth," they should follow, they should not refuse. Na akāmā dātabbāti: It should not be given against their will.

Liṅgādidassanakathā

179.Āvāsikākāranti means the characteristic of residents. This method applies everywhere. Ākāronāma means the appearance or manner by which their conduct, accomplishment, or non-accomplishment, and established behavior are understood. Liṅgaṃnāma means that which indicates their presence in various places; it makes them known even when unseen, this is the meaning. Nimittaṃnāma means that which, when seen, makes it known that they exist. Uddeso nāma means that by which they are designated as having such and such requisites; it means obtaining a designation. All this is a designation for well-defined couches, chairs, etc., as well as for word sounds, etc., but it should be connected appropriately. The same method applies Āgantukākārādīsupi. There, aññātakanti means belonging to others. Pādānaṃ dhotaṃ udakanissekanti means the water poured out for washing the feet. The plural should be understood as singular. Alternatively, there is a reading ‘‘Pādānaṃ dhotaudakanisseka’’nti; meaning the water poured out for washing the feet.

180.In matters such as those involving monks of different communities (Nānāsaṃvāsakādivatthūsu): samānasaṃvāsakadiṭṭhinti means the view that "these are monks of the same community." Na pucchantīti means they do not ask about their beliefs; without asking, they perform the duties and obligations and conduct the Uposatha together. Nābhivitarantīti means they are unable to suppress or overcome the state of being of different communities; it means they do not abandon that view.

Discussion of What Should and Should Not Be Gone To

181.Sabhikkhukā āvāsāti means that from a monastery where there are monks who perform the Uposatha, another monastery that one cannot reach on the same day should not be gone to without performing the Uposatha. Aññatra saṅghenāti means except by monks authorized by the Saṅgha. Aññatra antarāyāti means except for the ten kinds of hindrances previously mentioned. However, with the very last restriction, it is permissible to go if there is a hindrance for oneself and three others. Anāvāsoti means any place such as a new construction hall. Just as monasteries and the like should not be gone to, so too, if they are performing the Uposatha in the monastery, the boundary and the river should not be gone to for the purpose of the Uposatha observance. If there is any monk there, it is permissible to go to his presence. It is permissible to go to a monastery where the Uposatha has been concluded; having gone thus, one can also obtain the opportunity to make the determination (adhiṭṭhāna). Even a forest-dwelling monk should, on the Uposatha day, wander for alms in the village and return to his own monastery. If he goes to another monastery, he should return only after performing the Uposatha there; it is not permissible to return without doing so.

182.Yaṃ jaññā sakkomi ajjeva gantunti means that which one knows, "I am able to go there today"; such a monastery should be gone to. By doing so, even when performing the Uposatha with the monks there, no interruption of the Uposatha will have been caused.

Discussion on Showing Individuals to be Avoided

183.Bhikkhuniyā nisinnaparisāyātiādīsu, the act of entering within arm's reach is the determining factor. Aññatra avuṭṭhitāya parisāyāti, this concerns giving Parivāsa and Pārisuddhi; it is not permissible from the time the assembly has risen, but it is permissible while they have not risen. Therefore, he said, "except when the assembly has not risen." Its characteristics should be taken from the description of giving Parivāsa and Chanda in the Bhikkhunīvibhaṅga. Anuposatheti, setting aside these two Uposathas, the fourteenth and fifteenth, on another day. Aññatra saṅghasāmaggiyāti, setting aside such a reconciliation of the Saṅgha, like that of the Kosambaka monks when the divided Saṅgha is reunited. And then it should be done, saying, "Bhante, may the Saṅgha listen to me; today is the Uposatha of concord." But those who, having set aside the Uposatha for some trivial reason, become reconciled again should do it on the Uposatha day itself.

The Commentary on the Uposatha Khandhaka is Finished.

3. The Vassūpanāyika Khandhaka

Discussion on the Permission for the Observance of Vassūpanāyika

184.In the Vassūpanāyika Khandhaka: apaññattoti means not authorized or not arranged. Te idha bhikkhūti means those monks, the word 'idha' is merely an expletive. Saṅghātaṃ āpādentāti means bringing about destruction. Saṅkasāyissantīti means they will dwell casually, continuously residing. Sakuntakāti means birds. Vassāne vassaṃ upagantunti means to enter the rains during the three-month period called the rains. Kati nu kho vassūpanāyikāti means how many entries into the rains are there? Aparajjugatāyāti, here, aparajjugatā means 'whose day has passed', of that aparajjugatā; it means after the passing of the immediately following day. In the second method also, māsagatā means "whose month has passed," of that māsagatā; it means after a full month has passed. Therefore, on the day of the first lunar phase immediately following the Āsāḷhī full moon, or on the day of the first lunar phase immediately following the full moon after the Āsāḷhī full moon, having prepared the monastery, provided drinking and eating water, and completed all duties such as paying homage to the cetiyas, one should enter the rains, uttering the words once, twice, or three times, "In this monastery, I enter the rains for these three months."

Having uttered the words, one should enter the rains.

Discussion on the Rejection of Wandering During the Rains, Etc.

185-6.Yo pakkameyyāti, here, an offense should be understood as occurring either by leaving without regard or by causing the dawn to break elsewhere. Yo atikkameyyāti, here, offenses should be understood according to the reckoning of monasteries. For if on that day one enters and passes the boundary of a hundred monasteries, there are a hundred offenses. But if, having passed the boundary of one monastery, one returns without entering the boundary of another monastery, there is only one offense. If the first is not undertaken due to some hindrance, the last should be undertaken.

Vassaṃukkaḍḍhitukāmoti means wishing to extend the period of the rains, wishing to make the Āsāḷhī month again, without doing the Sāvaṇa month. Āgame juṇheti means in the coming month. Anujānāmi bhikkhave rājūnaṃ anuvattitunti, here, it is permitted to comply because there is no loss for the monks in extending the rains; therefore, one should comply in other righteous matters as well. But in unrighteous matters, one should not comply with anyone.

Discussion on the Permission for Sattāhakaraṇīya

187-8.In the case of the Sattāhakaraṇīya: sattāhakaraṇīyena gantunti means the Sattāhakaraṇīya is what should be done within seven days; I allow going with that Sattāhakaraṇīya as the cause. Pahite gantunti means I allow going only when messengers are sent by these seven, beginning with a monk. Sattāhaṃ sannivatto kātabboti means one should return within seven days; the eighth dawn should not be allowed to break there.

Bhikkhunisaṅghaṃ uddissāti, from here on, the latrine, the hot room, and the hot room hall, these three are deficient.

189.Udositādīni means what was stated in the Udositādī Sikkhāpadas. Rasavatīti is said to be the refectory. Vāreyyaṃ is the same as stated in the Sañcaritta Sikkhāpada. Purāyaṃ suttanto palujjatīti means until this discourse is destroyed, until this discourse is lost. Aññataraṃ vā panassa kiccaṃ hoti karaṇīyaṃ vāti, by this, whatever needs to be done is included. And everywhere, one should go when sent with these permissible words, "I wish to give a donation, hear the Dhamma, and see the monks," or with synonyms of these. But the peyyāla mode should be understood thus: for example, "A lay follower has had monasteries and the like built dedicating them to the Saṅgha, dedicating them to many monks, dedicating them to one monk, dedicating them to the Bhikkhunīsaṅgha, many bhikkhunīs, one bhikkhunī, many sikkhamānās, one sikkhamānā, many sāmaṇeras, one sāmaṇera, many sāmaṇerīs, one sāmaṇerī, he has had a dwelling built for his own benefit," it was said; in the same way, "by a female lay follower, by a bhikkhu, by a bhikkhunī, by a sikkhamānā, by a sāmaṇera, by a sāmaṇerī, dedicating it to the Saṅgha," all should be stated. It is permissible to go when sent in these seven types of reasons.

Discussion on Allowing Even Without Being Sent in the Case of Five

193.Pañcannaṃsattāhakaraṇīyenāti, for these co-religious persons, starting with a monk, it is permissible to go even without being sent, let alone when sent, for reasons such as, "I will seek medicine for a sick person or food for the attendant of a sick person, or I will ask or attend to him," as shown in detail later. A monk is sick, discontent has arisen, remorse has arisen, a wrong view has arisen, he has committed a Garudhamma, he is eligible for Parivāsa, he is eligible for reinstatement to the root, he is eligible for Mānatta, he is eligible for Abbhāna, the Saṅgha wishes to perform a Kamma, or the Saṅgha has performed a Kamma; for these ten reasons, one should go to the presence of a monk. One should go to the presence of a bhikkhunī for nine reasons, to the presence of a sikkhamānā for six reasons: the first four, the training has been violated, she wishes to be ordained. For a sāmaṇera also, for six reasons: the first four, he wishes to ask about the rains retreat, he wishes to be ordained. For a sāmaṇerī, removing ordination, along with "she wishes to give the training," for five reasons. Later, the same method applies even in places permitted to the parents. However, in the Andhakaṭṭhakathā, it is said that "it is also permissible to go uninvited to those who are attendants of parents, whether relatives or strangers," but that is not stated in the commentary nor in the Pāḷi, therefore it should not be taken.

Discussion on Allowing Only When Sent

199.Bhikkhugatikoti means a person who dwells together with the monks in one monastery. Undriyatīti means is destroyed. Bhaṇḍaṃ chedāpitanti means the property of material resources has been divided. Āvahāpeyyunti means they should have it brought. Dajjāhanti means I will give. Saṅghakaraṇīyenāti, here, whatever needs to be done in the Uposatha hall and other lodgings, or in the canopies and platforms of the cetiyas, even the personal lodging of a monk, all are Saṅghakaraṇīya. Therefore, for the purpose of its completion, one should go to bring material resources and the like, or to give food and wages to carpenters and others.

Here, the resolution of the non-canonical nighttime cutting is this: it is not permissible to go uninvited for the sake of hearing the Dhamma. If, in a large monastery, an agreement has already been made, "We should assemble on such and such a day," then it is as if invited, it is permissible to go. It is not permissible to go, saying, "I will wash the bowl." But if the teachers and preceptors send, it is permissible. If the monastery is not too far, it is permissible if one cannot manage to go there and return today. It is also not permissible to go for the purpose of instruction and questioning. But it is permissible to go, saying, "I will see the teacher." However, if the teacher says, "Do not go today," it is permissible. It is not permissible to go to see the supporting family or the family of relatives.

Discussion on Absence of Offense and Interruption of Vassa Due to Obstacles

201.Yena gāmo tena gantuntiādīsu, if the village has moved not far, one should wander for alms there and return to the monastery to dwell. If it has moved far, dawn should be allowed to break at the seven-day limit. If it is not possible, one should dwell in a suitable place there. If people give customary alms such as ticket-food, it should be said, "We do not dwell in that monastery." If they say, "We do not give to the monastery or the building, we give to you, eat wherever you dwell," then it should be eaten as one pleases, it accrues to them. But if they say, "Having had it accrue to your dwelling place, eat," then having brought it to where they dwell, it should be eaten after making it accrue to the group observing Vassa.

If they give the vassāvāsika at the time of pavāraṇā, if they raise the dawn by the week, it should be taken. But those whose rains-residence has been broken should say, "We did not reside there; our rains-residence is broken." If they say, "Those to whom our lodging has been brought, let them take it," it should be taken. But any belongings such as robes and other requisites that were deposited in the monastery, having been brought here so they would not be destroyed, should be divided after going there and informing the Saṅgha. The same method applies even if "Give the four requisites to the venerable ones from here" is given to those doing allowable things in fields, land, etc. Indeed, Saṅgha property and belongings, whether inside the monastery or outside the boundary, are not to be divided after informing those who are outside the boundary. However, even if it is situated in both places, it is permissible to divide it after informing those who are within the boundary.

Account of No Offense and Broken Rains-Residence in Case of Dissension in the Sangha

202.Saṅgho bhinno (the Sangha is divided): Here, there is nothing to be done after going to a divided Sangha; but concerning one who is suspected of "splitting", is said as "divided". Sambahulāhi bhikkhunīhi saṅgho bhinno (the Sangha is divided by several bhikkhunīs): Here it should not be seen that the Sangha is divided by bhikkhunīs. For it was said, "Upāli, bhikkhunīs do not divide the Sangha." But concerning the Sangha that is likely to be "divided by monks", making this the reason and forming a support, this was said.

Account of Undertaking the Rains-Residence in a Cattle-Pen, etc.

203.Vajo (cattle-pen): The dwelling place of cowherds. Yena vajo (with whatever cattle-pen): Here, there is no offense of broken rains-residence for one who goes along with a cattle-pen.

Upakaṭṭhāyā (near): Close by. Satthe vassaṃ upagantuṃ (to undertake the rains-residence in a caravan): Here, on the day of undertaking the rains-residence, the bhikkhu should tell the lay followers, "It is fitting to obtain a hut." If they make and give one, having entered there, it should be said three times, "I undertake the rains-residence here." If they do not give one, it should be undertaken under a cart that is standing as if it were a hall. If that too is not obtained, a shelter should be made. But it is not proper to undertake the rains-residence in a caravan. Shelter (ālaya) means merely the thought, "I will dwell here during the rains." If the pavāraṇā day occurs in a caravan while still on the road, the pavāraṇā should be done right there. But if the caravan, while still within the rains-period, reaches the place desired by the bhikkhu and goes beyond, having dwelt at the place desired, the pavāraṇā should be done there together with the bhikkhus. Or if the caravan, while still within the rains-period, stops or scatters in a certain village along the way, having dwelt together with the bhikkhus in that very village, the pavāraṇā should be done; it is not proper to go beyond without doing the pavāraṇā.

Also, one undertaking the rains-residence in a boat should undertake it in a hut. Having searched and not obtained one, a shelter should be made. If the boat is still at sea within the three months, the pavāraṇā should be done right there. But if the boat reaches the shore and he wishes to go further, it is not proper to go. Having dwelt in the village obtained by the boat, the pavāraṇā should be done together with the bhikkhus. Even if the boat goes elsewhere right along the shore, and the bhikkhu wishes to dwell in the village first obtained, let the boat go; the pavāraṇā should be done by the bhikkhu, having dwelt right there together with the bhikkhus.

Thus, in these three places—cattle-pen, caravan, and boat—there is no offense of broken rains-residence, and it is permissible to do the pavāraṇā. But in the former instances, beginning with "they are harassed by wild beasts" and ending with dissension in the Sangha, there is only no offense, but it is not permissible to do the pavāraṇā.

204.Na bhikkhave rukkhasusire (Monks, not in a tree hollow): Here, it is not proper in a bare tree hollow; but it is proper to make a hut inside a large tree hollow by covering the entrance and fitting a door, and then entering. Even having cut down the tree and made a hut by covering the top of the stump, it is proper. Rukkhaviṭabhiyā (tree branch): Here too, it is not proper on a bare branch. But on a large branch, having tied a platform and made a hut there by covering the entrance, it should be undertaken. Asenāsanikenā (without a lodging): By one whose lodging is not covered by one of the five kinds of covering, and whose door frame is fitted, it should not be undertaken. Na bhikkhave chavakuṭikāyanti (Monks, not in a charnel ground hut): A charnel ground hut is a hut distinguished by a marked couch, etc.; it is not proper to undertake the rains-residence there. But in a charnel ground, it is proper to make another hut and undertake the rains-residence. Na bhikkhave chatte (Monks, not under an umbrella): Here too, having placed an umbrella on four posts, having made a screen and fitted a door, it is proper to undertake the rains-residence; this is called an umbrella-hut. Cāṭiyā (pot): Here too, it is proper to make a hut in the manner stated for the umbrella, with a large potsherd.

Account of Unjust Katikā, etc.

205.Evarūpā katikā (such an agreement): Here, any such unjust katikā is not to be made; this is the meaning. Its characteristic is stated in the Mahāvibhaṅga.

207-8.Paṭissave ca āpatti dukkaṭassā (And in promising, there is an offense of wrong-doing): Here, not only in promising "dwell here for the three months of the rains-residence" is there an offense, but in promising each of these things, beginning with "take alms for these three months, we both will dwell here for the rains-residence, we will both recite together," there is wrong-doing. And that is due to subsequent deception by one who was first of pure intent; but in promising by one who was first of impure intent, there is a pācittiya, and in deceiving, there is wrong-doing; thus, wrong-doing is in accord with pācittiya.

So tadaheva akaraṇīyotiādīsu (That very day, it is not to be done): If one departs without undertaking the rains-residence, or having undertaken it, spends a week outside, and the former thing is not evident, there is an offense in promising. But for one who, having undertaken the rains-residence, departs that very day with a week's business, without raising the dawn, there is no offense if he returns within the week; what then to say of one who, having dwelt for two or three days, returns within the week? Dvīhatīhaṃ vasitvā (having dwelt for two or three days): Here too, the breaking of the rains-residence should be understood as going beyond the limit without expectation. If there is the thought, "I will dwell here," but he does not undertake the rains-residence due to the lack of requisites, the lodging he has taken is well-taken, his rains-residence is not broken, and it is permissible to do the pavāraṇā.

Sattāhaṃ anāgatāya pavāraṇāyā (seven days before the pavāraṇā has come): Here, it is proper to go starting from the ninth, whether it comes or not, there is no offense. The rest is self-explanatory.

The Commentary on the Vassūpanāyika Khandhaka is Finished.

4. Pavāraṇākkhandhaka

Account of Uncomfortable Monasteries

209.In the Pavāraṇākkhandhaka – neva ālapeyyāma na sallapeyyāmā (we should neither address nor converse): Here, ālāpo (address) means the first word; sallāpo (converse) the subsequent word. Hatthavilaṅghakenā (by waving the hand): By raising the hand. Pasusaṃvāsanti (animal association): Association like that of animals. For animals do not declare to one another their arising happiness or suffering, nor do they make friendly greetings; likewise, these did not do so; therefore, their association is called "animal association." This method applies everywhere. Na bhikkhave mūgabbataṃ titthiyasamādānanti (Monks, not the practice of silence, the adoption of sectarians): Such an adoption of a practice as "one should not speak for these three months" is not to be done; this is an unjust agreement. Aññamaññānulomatāti (conformity with one another): The state of being in conformity with one another in speaking. For it is possible to say something to one who says, "Venerable ones, let them speak to me;" not to the other. Āpattivuṭṭhānatā vinayapurekkhāratāti (rising up from offenses, placing the Vinaya in front): The state of rising up from offenses, the state of conduct placing the Vinaya in front. For one who says, "Venerable ones, let them speak to me," is said to be rising up from offenses and living placing the Vinaya in front.

210.Suṇātu me bhante saṅgho ajja pavāraṇā, yadi saṅghassa pattakallaṃ, saṅgho pavāreyyāti (Venerable sirs, let the Sangha hear me; today is pavāraṇā. If it is the Sangha’s time, the Sangha should do pavāraṇā): This is the comprehensive motion; for when it is said thus, it is proper to do three-fold, two-fold, and one-fold pavāraṇā. It is not proper to do it among those of equal seniority. But when "three-fold pavāraṇā" is said, only three-fold is proper, not another. When "two-fold pavāraṇā" is said, two-fold and three-fold are proper, but one-fold and that among those of equal seniority are not proper. When "one-fold pavāraṇā" is said, one-fold, two-fold, and three-fold are proper, but only that among those of equal seniority is not proper. When "among those of equal seniority" is said, everything is proper.

211.Acchantīti (not getting up): They remain seated, they do not get up. Tadamantarāti (in the meantime): In the meantime; that much time is the meaning.

Account of Kinds of Pavāraṇā

212.Cātuddasikā ca pannarasikā cāti (the fourteenth and the fifteenth): Here, for the fourteenth, the preliminary act should be done thus, "Today is the pavāraṇā of the fourteenth," for the fifteenth, "Today is the pavāraṇā of the fifteenth."

In pavāraṇā acts, if, while five bhikkhus are dwelling in one monastery, having brought the pavāraṇā of one, four do the pavāraṇā having established a group-motion; if, while four or three are dwelling, having brought the pavāraṇā of one, three or two do the pavāraṇā having established a Saṅgha-motion, all this is a pavāraṇā act that is divided by unrighteousness.

But if all five people assemble together and do the pavāraṇā having established a group-motion, four, three, or two dwelling together assemble together and do the pavāraṇā having established a Saṅgha-motion, all this is a pavāraṇā act that is united by unrighteousness.

If, among five people, having brought the pavāraṇā of one, four do the pavāraṇā having established a Saṅgha-motion; if, among four or three, having brought the pavāraṇā of one, three or two do the pavāraṇā having established a group-motion, all this is a pavāraṇā act that is divided by righteousness.

But if all five people assemble together and do the pavāraṇā having established a Saṅgha-motion, or four or three assemble together and do the pavāraṇā having established a group-motion, two do the pavāraṇā with each other, and one dwelling alone does the pavāraṇā by determination, all this is called a pavāraṇā act that is united by righteousness.

Account of Giving and Allowing Pavāraṇā

213.Dinnā hoti pavāraṇāti (the pavāraṇā has been given): Here, in such a given pavāraṇā, having approached the Sangha with the pavāraṇā offering, it should be done thus – "Venerable sirs, Tissa requests the Sangha for pavāraṇā in what has been seen, heard, or suspected. Let the Sangha speak to him out of compassion, rectifying what is seen. A second time... A third time, venerable sirs, Tissa requests the Sangha for pavāraṇā... rectifying." But if he is older, it should be said, "The venerable Tissa, venerable sirs;" for thus the pavāraṇā has been done for his sake.

Pavāraṇaṃ dentena chandampi dātunti (one giving pavāraṇā should also give consent): Here, the giving of consent should be understood in the manner stated in the Uposathakkhandhaka. And here too, the giving of consent is for the remaining acts. Therefore, if one giving pavāraṇā gives consent, the pavāraṇā having been brought in the manner stated, it has been done by that bhikkhu and by the Sangha. But if he only gives the pavāraṇā and not consent, and when that pavāraṇā has been announced, it has been done by the Sangha, it is well-done by all, but another act is spoiled. If he only gives consent and not pavāraṇā, the pavāraṇā and remaining acts of the Sangha are not spoiled, but the pavāraṇā has not been done by that bhikkhu. But on the pavāraṇā day, even by one who has come having determined the pavāraṇā outside the boundary, consent should be given; the pavāraṇā act of the Sangha is not spoiled by it.

218.Ajja me pavāraṇāti (today is my pavāraṇā): Here, if it is the fourteenth, it should be determined thus, "Today is my pavāraṇā of the fourteenth;" if it is the fifteenth, "Today is my pavāraṇā of the fifteenth."

219.Tadahupavāraṇāya āpattintiādi (Offense for doing pavāraṇā on that day): Is in the manner stated.

Account of No Offense: the Fifteenth, etc.

222.Puna pavāretabbanti (It should be done pavāraṇā again): Again, having done the preliminary act and established the motion, the pavāraṇā should be done starting from the Saṅgha-elder. The rest should be understood in the manner stated in the Commentary on the Uposathakkhandhaka.

228. Āgantukehi āvāsikānaṃ anuvattitabbaṃ means that the initial duty is only to perform "today is the fourteenth day, the Pavāraṇā." The same method applies for the fifteenth day as well. Āvāsikehi nissīmaṃ gantvā pavāretabbaṃ means, at the end of the rains-residence, this is a decision outside the Pāḷi: If five bhikkhus have undertaken the rains-residence in the first (residence), and five in the last, then when the former have performed the Pavāraṇā after establishing the ñatti, the latter should perform the Pārisuddhi Uposatha in their presence; two ñattis should not be established at one Uposatha site. Even if four, three, two, or one have undertaken the rains-residence in the latter, the method is the same. And if four have undertaken the rains-residence in the first, and four, three, two, or one in the latter, the method is the same. Or if three have undertaken the rains-residence in the first, and three or two in the latter, the method is the same. Here is the principle: if those undertaking the rains-residence in the latter are fewer or the same in number as those undertaking the rains-residence in the former, and they complete the quorum for the Saṅgha Pavāraṇā, the ñatti should be established in the manner of the Saṅgha Pavāraṇā.

But if there are three undertaking the rains-residence in the first, and one in the latter, then together they are four, and it is not proper to perform the Pavāraṇā after establishing a Saṅgha ñatti for four. But that one completes the quorum for a Gaṇa ñatti, therefore the Pavāraṇā should be performed by the former after establishing a ñatti in the manner of a Gaṇa. The other should perform the Pārisuddhi Uposatha in their presence. If there are two undertaking the rains-residence in the first, and two or one in the latter, the method is the same. If there is one undertaking the rains-residence in the first, and one in the latter, one should perform the Pavāraṇā in the presence of the other, and the one should perform the Pārisuddhi Uposatha. But if those undertaking the rains-residence in the latter are even one more than those undertaking the rains-residence in the former, the Pātimokkha should be recited first, and afterwards the fewer should perform the Pavāraṇā in their presence.

However, for the Pavāraṇā of the Kattika four-month period, if those who undertook the rains-residence first and performed the Pavāraṇā with the great Pavāraṇā are fewer or the same in number as those who came later, the Pavāraṇā ñatti should be established and the Pavāraṇā performed. After they have performed the Pavāraṇā, the others should perform the Pārisuddhi Uposatha. But if many bhikkhus have performed the Pavāraṇā with the great Pavāraṇā, and those undertaking the rains-residence in the latter are fewer or one, after the Pātimokkha has been recited, that one should perform the Pavāraṇā in their presence.

233. Na ca bhikkhave appavāraṇāya pavāretabbaṃ, aññatra saṅghasāmaggiyā means that the harmony should be understood just like the harmony of the Kosambakas. Here, the initial duty to be done is, "Today is the Pavāraṇā, the harmony." But those who, having established a Pavāraṇā on some insignificant matter, are in harmony, they should perform the Pavāraṇā with that very Pavāraṇā. And those performing the Sāmaggī Pavāraṇā, having established the first Pavāraṇā, should do so from the first day (paṭipadā) up to the full moon of the Kattika four-month period; it is not proper to do so after or before that.

The Talk on Two-utterance Pavāraṇā, etc.

234. Dvevācikaṃ pavāretuṃ means that even the one establishing the ñatti should say, "If it is the Saṅgha's readiness, the Saṅgha should perform the two-utterance Pavāraṇā," and for the one-utterance, "should perform the one-utterance Pavāraṇā," and for those of equal standing in seniority, "should perform the Pavāraṇā for those of equal standing in seniority," and here even many of equal standing in seniority can perform the Pavāraṇā together.

The Talk on Establishing the Pavāraṇā

236. Bhāsitāya lapitāya apariyositāyā means that there are two kinds of Pavāraṇā establishment: that which includes the entire Saṅgha and that which is individual. Of those that include the entire Saṅgha, from the initial ‘su’ in "Suṇātu me bhante saṅgho…pe… saṅgho tevācikaṃ pavāre" up to the syllable 're', the Pavāraṇā is only spoken, uttered, and not concluded. Within this interval, the Pavāraṇā is established by one who establishes it even with one word. However, upon reaching the syllable 'yya', it is concluded, therefore from then on, even if established by one who establishes it, it is not established. But in individual establishment – from the initial syllable ‘saṃ’ in "saṅghaṃ bhante pavāremi…pe… tatiyampi bhante saṅghaṃ pavāremi diṭṭhena vā…pe… passanto paṭī" up to this very last syllable ‘ṭi’, the Pavāraṇā is only spoken, uttered, and not concluded, and within this interval, the Pavāraṇā is established by one who establishes it even with one word. However, once "karissāmi" (I will do) is said, it is concluded, therefore even if established upon reaching this word "karissāmi," it is not established. This method applies to the two-utterance, one-utterance, and Pavāraṇās for those of equal standing in seniority as well. For in these too, the realm of establishment extends only to the end of the ‘ṭi’ syllable.

237. Anuyuñjiyamāno means when being questioned by another in the manner previously stated, "On what did you establish it?". Omadditvā means having spoken these words beginning with "Enough, bhikkhu, do not quarrel," for verbal suppression (vacanomaddanā) is what is intended here by suppression (omaddanā). Anuddhaṃsitaṃ paṭijānātī means he acknowledges, "This was not undermined by me with an unfounded Pārājika offense." Yathādhammaṃ means, in the case of undermining with a Saṅghādisesa, there is a Pācittiya offense; with the others, a Dukkaṭa. Nāsetvā means without destroying by destruction of the (monastic) insignia.

238. Sāssa yathādhammaṃ paṭikatā means having said only this much, he should be told to perform the Pavāraṇā. However, this should not be said: "The offense is named such-and-such," for this would be the beginning of a quarrel.

The Talk Beginning with Establishing a Matter

239. Idaṃ vatthu paññāyati na puggalo means that thieves, it seems, in a forest monastery, caught fish from a pond, cooked them, ate them, and left. Seeing that transformation (vippakāraṃ), or seeing some transformation (vippakāraṃ) done by a rogue in the monastery, he considered, "This action must have been done by a bhikkhu," and spoke thus. Vatthuṃ ṭhapetvā saṅgho pavāreyyā means, "When we know that person, then we will accuse him. But now, let the Saṅgha perform the Pavāraṇā." This is the meaning here. Idāneva naṃ vadehī means if you suspect any person because of this matter, accuse him right now. If he accuses, the Pavāraṇā should be performed after investigating that person; if he does not accuse, the Pavāraṇā should be performed (saying) we will investigate and find out.

Ayaṃ puggalo paññāyati na vatthū means that a certain bhikkhu worshiped a Cetiya with garlands, perfumes, and unguents, or drank ariṭṭha wine, and he had a bodily odor corresponding to that. Referring to that odor, he spoke thus, revealing the matter: "This bhikkhu has a bodily odor of this kind." Puggalaṃ ṭhapetvā saṅgho pavāreyyā means the Saṅgha should perform the Pavāraṇā, setting aside this person. Idāneva naṃ vadehī means state the fault of that person whom you have set aside right now. If he says, "This is his fault," the Pavāraṇā should be performed after clearing that person. But if he says, "I do not know," the Pavāraṇā should be performed (saying) we will investigate and find out.

Idaṃ vatthu ca puggalo ca paññāyatī means, in the same manner as before, seeing the place where thieves caught, cooked, and consumed fish, and the place of bathing with fragrances, etc., thinking "this is the act of an ascetic," he spoke thus. Idāneva naṃ vadehī means accuse the person suspected by that matter right now; but this should be determined from the time of seeing both (the act and the person) and then the Pavāraṇā should be performed. Kallaṃ vacanāyā means it is fit for accusation; it is proper to accuse, is the meaning. Why? Because it was not determined before the Pavāraṇā, and was accused after seeing it. Ukkoṭanakaṃ pācittiyaṃ because both of these are seen before the Pavāraṇā, determined, and then the bhikkhus perform the Pavāraṇā, therefore there is an offense for one who accuses again.

The Talk on the Matter of Quarrel-makers

240. Dve tayo uposathe cātuddasike kātuṃ means the fourth and fifth are two, but the third is by nature the fourteenth day itself. Therefore, either the third and fourth, or the third, fourth, and fifth, two or three fourteenth days should be done. If they hear it having been done on the fourth, the fifth fourteenth day should be done. Thus, there are two fourteenth days. While doing this, the quarrel-makers will perform the fifteenth-day Pavāraṇā on the thirteenth or fourteenth of these. And while performing the Pavāraṇā, having kept the sāmaṇeras outside the boundary, having heard "they are coming," they should quickly assemble and perform the Pavāraṇā. To show this meaning, it was said, "Te ce bhikkhave…pe… tathā karontu".

Asaṃvihitā means those lacking arrangement (saṃvidahanarahitā), having not made arrangements for the purpose of knowing the arrival; it means they are without knowledge (aviññātāva hutvā). Tesaṃ vikkhitvā means having created confusion (sammohaṃ katvā) in the manner of "rest for a moment, weary ones," etc. No ce labhethā means if they should not obtain going outside the boundary; the quarrel-makers are constantly followed by the sāmaṇeras and young bhikkhus. Āgame juṇhe means having established the ñatti saying "we should perform the Pavāraṇā when the arrival is favorable," on that favorable arrival, the Pavāraṇā must unwillingly be performed on the Komudī full moon of the four-month period, it must necessarily be performed, it is not possible to perform the Pavāraṇā after transgressing that. Tehi ce bhikkhave bhikkhūhi pavāriyamāne means when the Pavāraṇā is being performed by these bhikkhus on the four-month period.

The Talk on the Collection of Pavāraṇā

241. Aññataro phāsuvihāro means either new concentration (taruṇasamatho) or new insight (taruṇavipassanā). Paribāhirā bhavissāmā means being unable to accomplish the practice of meditation due to not being bound by staying at night, staying during the day, etc., we will become external. Sabbeheva ekajjhaṃ sannipatitabbaṃ means this refutes the giving of consent (chanda). For during the time of harmonizing a divided Saṅgha, in the tiṇavatthāraka samatha, in this collection of Pavāraṇā, in these three instances, it is not proper to give consent. This collection of Pavāraṇā should not be given to those whose meditation subjects have been abandoned, to those whose concentration and insight are strong, and to those who are Stream-enterers, etc. But new attainers of concentration and insight, whether they are all, half, or a single person, it should definitely be given with regard to even one person. When the collection of Pavāraṇā is given, there is also a decline within the rains-residence, and new-comers are not allowed to take their lodging. They should not be those who have broken the rains-residence, but having performed the Pavāraṇā, they are allowed to depart on tour even in between, thus to show this, he said, ‘‘tehi ce bhikkhave’’ etc. The rest is clear everywhere.

The Commentary on the Pavāraṇākkhandhaka is finished.

5. The Leather Khandhaka

The Talk on the Soṇa Koḷivisa Matter

242. In the Leather Khandhaka – issariyādhipacca means endowed with lordship (issarabhāvena) and sovereignty (adhipatibhāvena). Rajjaṃ means kingship, or the duties to be done by a king. Soṇo nāma koḷiviso means, here, soṇo is his name; koḷiviso is his gotta. Pādatalesu lomānī means on his red-soled feet, fine hairs of the color of collyrium were born, like a tapestry. It is said that in the past, he was the eldest of eighty thousand men, and together with them, he built a leaf-hut in the place of residence of a Paccekabuddha, and placing his own wool blanket, complete with his wife, in the place where the Paccekabuddha would step with his feet, he made it a foot-wiper. For three months, they all attended to the Paccekabuddha. This is the past connection of him and those eighty thousand village headmen.

Asītigāmikasahassānī means eighty thousand sons of good families residing in those villages. Kenacideva karaṇīyenā means as if with some business; but he has no business except seeing him. It seems the king, assembling even those eighty thousand sons of good families, assembled them saying, "Thus, without hesitation, Soṇa will come." Diṭṭhadhammike atthe means having instructed them in matters beneficial in this world, in the manner of "agriculture and trade should be done righteously, parents should be supported righteously," etc. So no bhagavā means that Bhagavā will instruct you in matters beneficial in the next world, is the meaning.

Bhagavantaṃ paṭivedemī means I will inform the Bhagavā. Pāṭikāya nimujjitvā means having dived at the bottom of the steps on the semi-circular stone. Yassa dāni bhante bhagavā kālaṃ maññatī means whichever of those acts beneficial to them the Bhagavā knows is the time. Vihārapacchāyāya means in the shade at the end of the monastery. Samannāharantī means they repeatedly bring it to mind with affection. Bhiyyosomattāyā means "show it again, even more exceedingly," is the meaning. Antaradhāyatī means it becomes unseen.

The Talk on Soṇa's Going Forth

243.Lohitena phuṭo hotīti: "Is smeared with blood," that is, is smeared with blood. Gavāghātananti: "Cattle slaughtering place," meaning a place where cows are killed. Kusalo nāma: "Skilled," namely, skilled in playing the vīṇā. Vīṇāya tantissareti: "In the sound of the vīṇā string," in the sound of the string of the vīṇā. Accāyatāti: "Too extended," overly extended, harshly high-pitched. Saravatīti: "Having sound," full of sound. Kammaññāti: "Workable," fit for work. Atisithilāti: "Too loose," producing a weak sound. Same guṇe patiṭṭhitāti: "Established in even quality," having established it in a middle tone, it produces sound. Vīriyasamataṃ adhiṭṭhahāti: "Establish equanimity in energy," resolve on equanimity connected with energy; the meaning is, combine energy with equanimity. Indriyānañca samataṃ paṭivijjhāti: "And penetrate the equanimity of the faculties," the equanimity, the balanced state, of the faculties such as faith. There, coordinating faith with wisdom, and wisdom with faith, energy with concentration, and concentration with energy, penetrate the equanimity of the faculties. Tattha ca nimittaṃ gaṇhāhīti: "And grasp the sign there," while that equanimity is present, grasp, produce, that sign of equanimity, the sign of insight, the sign of the path, and the sign of the fruit, by means of which a sign should arise like a reflection of the face in a mirror.

244.Aññaṃ byākareyyanti: "Would declare something else," would make it known that "I am an arahant." Cha ṭhānānīti: "Six grounds," six reasons. Adhimutto hotīti: "Is resolved," having penetrated, having made it manifest, he stands firm. Nekkhammādhimuttotiādi: "Resolved on renunciation," etc., all is stated in terms of arahantship. For arahantship is called nekkhamma because of having gone forth from all defilements, paviveka because of being secluded from them, abyāpajja because of the absence of ill will, upādānakkhayo because of arising at the destruction of clinging, taṇhakkhayo because of arising at the destruction of craving, and asammoho because of the absence of delusion.

:Kevalaṃ saddhāmattakanti: "Merely sheer faith," merely sheer faith, devoid of penetration, unmixed with the wisdom of penetration. Paṭicayanti: "Growth," increase through repeated practice. Vītarāgattāti: "Because of being devoid of lust," because of the fading away of lust through penetration by the path, he stands having penetrated arahantship, which is designated as renunciation. He lives only by the attainment of fruition, he is only inclined towards that, is the meaning. The same method should be understood in the remaining terms as well.

:Lābhasakkārasilokanti: "Gains, honor and praise," material gains of the four requisites, their state of being well-done, and the praising of their virtues. Nikāmayamānoti: "Desiring," wishing, longing. Pavivekādhimuttoti: "Resolved on seclusion," meaning he declares arahantship, saying, "I am resolved on seclusion."

:Sīlabbataparāmāsanti: "Obsession with precepts and vows," merely clinging to and grasping precepts and vows. Sārato paccāgacchantoti: "Returning to what is essential," knowing in terms of essence. Abyāpajjādhimuttoti: "Resolved on non-ill will," meaning he declares arahantship as non-ill will. The meaning should be understood in all instances in this same way.

:Bhusāti: "Forceful," powerful. Nevassa cittaṃ pariyādiyantīti: "They do not overwhelm his mind," they are not able to take hold of and occupy the mind of that arahant. Amissīkatanti: "Unmixed," unmixed. Defilements mix the mind with the object; because of their absence, it is unmixed. Ṭhitanti: "Steady," established. Āneñjappattanti: "Attained to the imperturbable," attained to the unwavering. Vayañcassānupassatīti: "And he sees its dissolution," he sees both the arising and the passing away of that mind.

:Nekkhammaṃ adhimuttassāti: "Of one resolved on renunciation," of one who stands having penetrated arahantship. In the remaining terms, arahantship itself is spoken of. Upādānakkhayassāti: "Of the destruction of clinging," the possessive case in the sense of use. Asammohañca cetasoti: "And non-delusion of mind," of one resolved on non-delusion of mind. Disvā āyatanuppādanti: "Having seen the arising of the sense bases," having seen the arising and passing away of the sense bases. Sammā cittaṃ vimuccatīti: "The mind is rightly liberated," by a right cause, by a right method, by this practice of insight, in terms of the attainment of fruition, the mind is liberated, is resolved on Nibbāna as its object. Santacittassāti: "Of one with a peaceful mind," of one whose mind is calmed. Tādinoti: "Of the stable one," because of not wavering in the face of desirable and undesirable things, due to attraction and repulsion, he is stable; of that stable one.

:##### The Account of the Rejection of Double-layered Shoes, etc.

:245.Aññaṃ byākarontīti: "Declare something else," they declare arahantship. Attho ca vuttoti: "And the meaning is stated," the meaning by which it is known that he is an arahant is stated. But the meaning of the Sutta should be taken only from the commentary on the Sutta. Attā ca anupanītoti: "And the self is not introduced," the self is not introduced in terms of expression, such as "I am an arahant." Atha ca panidhekacce moghapurisāti: "But here some foolish men," but other empty men, as if laughing, make what is not into what is, by mere words, and declare it. Ekapalāsikanti: "Single-layered," with a single layer. Asītisakaṭavāheti: "Carrying eighty cartloads," here, two cartloads should be understood as one load. Sattahatthikañca anīkanti: "And an army seven elephants strong," here, six female elephants and one male elephant form one anīka (army division). Seven such anīkas is called an army seven elephants strong. Diguṇāti: "Double-layered," with two layers. Tiguṇāti: "Triple-layered," with three layers. Gaṇaṅguṇūpāhanāti: "Gaṇaṅguṇā shoes," is said starting from four layers.

:##### The Account of the Rejection of All-Blue Shoes, etc.

:246.Sabbanīlikāti: "All-blue," entirely blue. This same method applies to sabbapītikā etc. There, nīlikā (blue) is the color of the flax flower, pītikā (yellow) is the color of the kaṇikāra flower, lohitikā (red) is the color of the jayasumana flower, mañjiṭṭhikā (reddish) is exactly the color of mañjiṭṭha, kaṇhā (black) is the color of addāriṭṭhaka, mahāraṅgarattā (deep red) is the color of the back of a centipede, and mahānāmarattā (dark red) is a mixed color, the color of a withered leaf. In the Kurundī, however, it is said to be "the color of a lotus flower." Having obtained any of these, it is permissible to wipe the dye with a cloth, alter the color, and wear it. It is permissible even if a small amount is altered.

:Nīlakavaddhikāti: "Nīlakavaddhikā," those whose straps themselves are blue. The same method applies everywhere. These also should be worn after altering the color. Khallakabaddhāti: "Khallakabaddhā," made by attaching a khallaka (heel cover) on the sole to cover the heel. Puṭabaddhāti: "Puṭabaddhā," is called yonakaupāhanā, which covers the entire foot up to the ankle. Pāliguṇṭhimāti: "Pāliguṇṭhimā," made by wrapping around; it covers only the foot above, not the ankle. Tūlapuṇṇikāti: "Tūlapuṇṇikā," made by filling with cotton wadding. Tittirapattikāti: "Tittirapattikā," intricately made resembling the feathers of a partridge. Meṇḍavisāṇavaddhikāti: "Meṇḍavisāṇavaddhikā," made by attaching straps in the shape of ram's horns at the ankle position. The same method applies to ajavisāṇavaddhikā etc. Vicchikāḷikāpi: "Vicchikāḷikā," also made by attaching straps in the shape of a scorpion's tail there. Morapiñchaparisibbitāti: "Morapiñchaparisibbitā," the soles or straps being embroidered around with peacock feathers resembling threads. Citrāti: "Intricate"; having obtained any of these, if it is possible to trim them by removing those khallaka etc., they should be trimmed. But if those are present, there is a dukkata offense for one who trims them. Sīhacammaparikkhaṭānāma: "Sīhacammaparikkhaṭā," namely, made by attaching lion skin around the edges, like a hem on a robe. Lūvakacammaparikkhaṭāti: "Lūvakacammaparikkhaṭā," bordered with the skin of foxes or cats. In these too, whichever one is obtained, that skin should be removed and then worn.

:247.Omukkanti: "Removed," having taken off and removed. Navāti: "New," unused.

:##### The Account of the Rejection of Shoes in the Monastery Grounds

:248.Abhijīvanikassāti: "For the sake of his livelihood," the meaning is, for the sake of that craft by which they live, make a living. Idha kho taṃ bhikkhaveti: "Here, monks," here taṃ is merely a particle, the meaning is, here monks, it would be fitting. Yaṃ tumheti: "What you," what you. Or else, it is said in the sense of "if you." For this particle is in the sense of "if". Ācariyesūtiādi: "Among teachers," etc., the ordination teacher, the higher ordination teacher, the teacher on whom one relies, and the preceptor—these four here are all teachers. For one under probation, six rains is merely a teacher. For he lives in dependence on him during the four-year period; likewise, for one year, seven rains; for two years, eight rains; for three years, nine rains; for four years, ten rains. These too are merely teachers. For the preceptor, friends who have lived together and shared experiences, or any monks who are older by ten years, all of them are called merely preceptors. Among so many monks, if one walks wearing shoes while others are walking without shoes, there is an offense.

:249.Pādakhīlābādhonāma: "Pādakhīlābādho," namely, flesh like a thorn has grown out of the foot.

:251.Tiṇapādukāti: "Tiṇapādukā," shoes made of any kind of grass. Hintālapādukāti: "Hintālapādukā," shoes made of date palm leaves; they are not permitted even with hintāla leaves. Kamalapādukāti: "Kamalapādukā," there is a grass called kamala, shoes made of that; they also call it usīrapādukā. Kambalapādukāti: "Kambalapādukā," shoes made of wool. Asaṅkamanīyāti: "Unshakable," firmly established on the ground, immovable, unshifting.

:252.Aṅgajātaṃ chupantīti: "Touching the organ with the organ," they touch the organ with the organ itself. Ogāhetvā mārentīti: "Having submerged, they kill," having firmly seized and killed inside the water.

:##### The Account of the Rejection of Vehicles, etc.

:253.Itthiyuttenāti: "Drawn by a female animal," drawn by a cow. Purisantarenāti: "With another man," with a male driver. Purisayuttenāti: "Drawn by a male animal," drawn by a bull. Itthantarenāti: "With another woman," with a female driver. Gaṅgāmahiyāyāti: "Gaṅgāmahiyā," by the great Ganges fair. Purisayuttaṃ hatthavaṭṭakanti: "A hand-cart drawn by a man," here, whether the hand-cart drawn by a man has a female driver or a male driver, it is permitted. But it is permitted whether women or men operate the hand-cart. Yānugghātenāti: "By the jolting of the vehicle," when one is ascending the vehicle, the entire body moves, due to that cause. Sivikanti: "Sivika," a palanquin with a seat. Pāṭaṅkinti: "Pāṭaṅki," a bamboo litter made by attaching woven leaves.

:254.Uccāsayanamahāsayananānīti: "High beds and luxurious beds," here, uccāsayananti: "High bed," a bed exceeding the standard size. Mahāsayananti: "Luxurious bed," an impermissible spread; among chairs, etc., āsandīti: "Āsandī," a seat exceeding the standard size. Pallaṅkoti: "Pallaṅko," a couch made by placing animal figures on the legs. Gonakoti: "Gonako," a long-fleeced, large rug; it is said that its fleece is more than four finger-breadths long. Cittakāti: "Cittakā," a variegated animal figure, a woolen spread. Paṭikāti: "Paṭikā," a white woolen spread. Paṭalikāti: "Paṭalikā," a thick floral, woolen, red spread; which is also called a āmalakapaṭṭa. Tūlikāti: "Tūlikā," exactly a cotton-filled mattress. Vikatikāti: "Vikatikā," a woolen spread intricately designed with figures of lions, tigers, etc. Uddalomīti: "Uddalomī," a woolen spread with the pile raised on one side; there is also a reading "uddhalomī". Ekantalomīti: "Ekantalomī," a woolen spread with the pile raised on both sides. Kaṭṭissanti: "Kaṭṭissa," a coverlet made of silk interwoven with jewels. Koseyyanti: "Koseyya," a coverlet made of kosiya silk interwoven with jewels; pure silk is permissible.

:Kuttakanti: "Kuttaka," a woolen spread suitable for sixteen dancing girls to stand and dance on. Hatthattharaassattharāti: "Hatthattharaassattharā," spreads for the backs of elephants and horses. Rathattharepieseva nayo: "The same method applies to chariot spreads too." Ajinappaveṇīti: "Ajinappaveṇī," a rug made by sewing together goat skins to the size of a couch. Kadalīmigapavarapaccattharaṇanti: "Kadalīmigapavarapaccattharaṇa," there is something called kadalīmiga skin, a fine coverlet made of that, meaning an excellent coverlet. It is said that they spread the kadalīmiga skin over a white cloth and sew it together to make it. Sauttaracchadanti: "With a canopy," together with an overhead canopy; meaning together with a red awning fastened above. A white awning is also not permitted when there is an impermissible coverlet underneath, but is permitted when there is not. Ubhatolohitakūpadhānanti: "Ubhatolohitakūpadhāna," a red pillow at both the head end and the foot end of the bed, this is not allowable. But if there is only one pillow which is red or lotus-colored or patterned on both sides, it is allowable if it is of standard size. But a large pillow is rejected.

:##### The Account of the Rejection of All Kinds of Skins, etc.

:255.Dīpicchāpoti: "Dīpicchāpo," a leopard cub. Ogumphiyantīti: "They are wrapped around," they wrap and tie them to wall supports, etc.

:256.Abhinisīditunti: "To sit leaning on," to sit relying on something; the meaning is, to sit having made a support. Gilānena bhikkhunā saupāhanenāti: "By a sick monk with shoes on," here, a sick person is one who is unable to enter the village without shoes.

257.Kuraraghare: In a city named thus; this refers to his village for alms-gathering. Papatake pabbate: On a mountain named Papataka; this refers to his dwelling place. Soṇo: His name. He wears ear ornaments worth a koṭi, therefore he is called "Kuṭikaṇṇo"; the meaning is "one with koṭi-worth ear ornaments." Pāsādikaṃ: Causing serenity. Pasādanīyaṃ: This is a synonym for the same meaning. Uttamadamathasamathaṃ: It means the highest taming (damatha), calming (samatha), wisdom (paññā), concentration (samādhi), bodily serenity (kāyūpasama), and mental serenity (cittūpasama). Danto: Tamed because all disturbances of unseemly bodily conduct are cut off; it means one who has destroyed the defilements. Gutto: Protected by the guard of restraint (saṃvaragutti). Santindriyo: One whose senses are calmed. Nāgo: One who is free from offenses (āgu). Tiṇṇaṃ me vassānaṃ accayena: After the passing of three years from the day of my ordination. Upasampadaṃ alatthaṃ: I attained the higher ordination. Kaṇhuttarā: With black soil on top; it means black soil that has grown upwards. Gokaṇṭakahatā: Injured by the thorns (gokaṇṭaka) that arise from the ground trampled by the hooves of cows. It seems that one layer of sandals cannot protect from these thorns; they are so rough. Eragū, moragū, majjārū, jantū: These four are types of grass; mats and screens are made from them. Here, eragū means eraka grass; it is coarse. Moragū grass has red tips, is soft, and pleasant to the touch; a mat made from it will spring back up after one lies down and gets up. Sacks are also made from majjāru. Jantu has a color like a jewel. Senāsanaṃ paññapesī: He prepared a mat or a screen; and after preparing it, he informed Soṇa: "Venerable sir, the Teacher wishes to live with you in the same dwelling; your seat has been prepared in the Perfumed Chamber itself."

258.Ayaṃ khvassa kālo: This may be the time for him. Paridassī: He showed. The meaning here is, "This may be the time to announce that teaching which my preceptor made me understand, saying, 'You should say this and that'; come, I will now announce that teaching."

259.Vinayadharapañcamenā: With five including the anussāvanācariya (preceptor who recites the Kammavācā). Anujānāmi bhikkhave sabbapaccantimesu janapadesu guṇaṅguṇūpāhanaṃ: Here, except for human skin, sandals made of any kind of animal skin are allowable. The same rule applies to cases for sandals, knife cases, key cases, etc. Cammāni attharaṇāni: Here, it is allowable to spread out and lie down or sit on any kind of goat skin or sheep skin. Among animal skins, only the skins of the eṇī deer, vāta deer, pasada deer, kuraṅga deer, migamātuka, and rohita deer are allowable. But the skins of others –

Makkaṭo kāḷasīho ca, sarabho kadalīmigo;
Ye ca vāḷamigā keci, tesaṃ cammaṃ na vaṭṭati.

Vāḷamigā: Lions, tigers, leopards, and bears; not only these, but except for those whose skins are said to be allowable, all the rest, even cows, buffaloes, rabbits, cats, etc., should be understood as "wild animals" in this context. The skins of all these are not allowable. Na tāva taṃ gaṇanūpagaṃ yāva na hatthaṃ gacchatī: It does not count as received until it comes into one's hand, or until it is announced, "Venerable sir, a robe has arisen for you," or until it is sent. If it is unassigned, it is allowable; even if it is assigned, it does not count. But when it has been brought and given, or when it has been heard that it has arisen, from that point onwards, one gets a respite of only ten days.

Commentary on the Leather Section is finished.

6. Bhesajjakkhandhakaṃ

Account of the Five Remedies, etc.

260.In the Bhesajjakkhandhaka – sāradikena ābādhena: With an illness caused by bile that arises in the autumn season, because at that time they become wet even with rainwater, they tread on mud, and occasionally the sun is also harsh, so their bile is contained within the stomach. Āhāratthañca phareyyā: He should prepare it for the purpose of nourishment.

261.Nacchādentī: They do not digest, nor are they able to calm down vāta diseases. Senesitānī: Oily. Bhattācchādakena: Food that is covered up due to distaste.

262.Acchavasantietc.: The judgment should be understood in the same way as stated in the commentary on Nissaggiya. Kāle paṭiggahitantietc.: It means having received it after midday has passed, and having cooked it and strained it. Telaparibhogenaparibhuñjituṃ: To make use of it by using oil allowable for seven days.

263.The judgment of mūlabhesajjā (root medicines), etc., has already been stated in the Khuddaka Commentary. Therefore, here we will explain only what has not been said before. Vacatta: White vacā. Nisadaṃ nisadapotakaṃ: Grinding stone and grinding pestle. Phaggava: A type of creeper. Nattamāla: Karañja. Hiṅguhiṅgujatuhiṅgusipāṭikā: These are all types of hiṅgu. Takatakapattitakapaṇṇiyo: These are types of lacquer.

Sāmudda: It lies like sand on the seashore. Kāḷaloṇa: Natural salt. Sindhava: It is white and grows on mountains. Ubbhida: It sprouts from the ground. Bila: Cooked with various ingredients, it is red in color.

264-6.Kāyo vā duggandho: If someone has a body odor like that of assādi, then all kinds of sirīsaka and kosumba powders or scented powders are allowable. Chakaṇa: Cow dung. Rajananippakka: Dyeing refuse. It is also allowable to grind natural powder, wet it with water, and bathe; this also falls under the category of dyeing refuse.

Āmakamaṃsañcakhādi āmakalohitañca pivi: The bhikkhu did not eat or drink it; a non-human ate and drank and then left, therefore it is said – "that non-human illness of his subsided."

Añjana: This is a comprehensive term. Kāḷañjana: One type of añjana. Rasañjanaṃ: Made with various ingredients. Sotañjana: Añjana that arises in river sources, etc. Geruko: A type of gold ochre. Kapalla: Soot taken from a lamp wick. Añjanūpapiṃsanehī: With things to be ground together with añjana; there is nothing that is not allowable as a grinding ingredient for añjana. Candana: Any kind of sandalwood, such as red sandalwood. Tagarā, etc., are well-known, and other things like blue lotuses are also allowable.

Aṭṭhimayaṃ: Made of bone, except for human bone. Dantamayaṃ: Made of all kinds of teeth, such as elephant tusks. There is nothing that is unallowable in visāṇamaya (made of horns), naḷamayā (made of reeds), etc., are entirely allowable. Salākaṭṭhāniyaṃ: I allow a hollow stick or a container where a ticket is inserted. Aṃsabaddhako: A strap for the añjana container. Yamakanatthukaraṇiṃ: A double-barreled syringe with two equal spouts.

267.Anujānāmi bhikkhave telapākaṃ: Whatever is mixed with medicine is all allowed. Atipakkhittamajjānī: Excessively thrown marrow; it means having added a lot of marrow.

Aṅgavāto: Wind in the hands and feet. Sambhāraseda: Sweat from various types of crushed leaves. Mahāseda: Great sweat; it means filling a pit the size of a man with coals, covering it with dust and sand, spreading various kinds of wind-relieving leaves on it, lying down there with the body smeared with oil, and allowing the body to sweat by turning around. Bhaṅgodaka: Water boiled with various crushed leaves; one should be made to sweat by sprinkling that water with those leaves. Udakakoṭṭhaka: It means filling a water tank or trough with hot water and allowing the act of sweating to be done by entering into it.

Pabbavātohotī: Wind pierces at each joint. Lohitaṃ mocetuṃ: To let out blood with a knife. Pajjaṃ abhisaṅkharituṃ: To prepare the bath so that cracked feet become normal; it means putting various medicines in coconuts, etc., and preparing the bath; it means cooking medicine suitable for the feet. Tilakakkena attho: Use with sesame paste. Kabaḷikaṃ: To put a lump of flour into the mouth of the wound. Sāsapakuḍḍenā: With mustard flour. Vaḍḍhamaṃsaṃ: Extra flesh that rises up like a nail. Loṇasakkharikāya chindituṃ: To cut it off with a razor. Vikāsikaṃ: Oil-soaked cotton wool. Sabbaṃ vaṇapaṭikammaṃ: Whatever wound treatment there is; I allow everything.

268.Sāmaṃ gahetvā: This is to be used not only in the case of a snake bite, but also in the case of any other special bite; in other cases, it is allowable only if received. Kato na puna paṭiggahetabbo: If it has fallen on the ground, it should be received; but it is allowable to take it if it has not fallen.

269.Gharadinnakābādho: An illness arising from a charm potion given in a house. Sītāloḷi: It means to mix the mud stuck to the plowshare of one who is plowing with water and give it to drink.

Duṭṭhagahaṇiko: One with a deranged digestion; it means that excretion comes out with difficulty. Āmisakhāra: Lye water dripped from the ashes of burnt dried rice. Muttaharītaka: Harītakī steeped in cow urine. Abhisannakāyo: A body with overflowing humors. Acchakañjiya: Clear rice water. Akaṭayusa: Thin mung bean soup. Kaṭākaṭa: The same, but washed and oily. Paṭicchādanīyena: With meat broth.

Account of the Allowing of Molasses, etc.

272.Sace bhikkhave pakkāpi muggā jāyantī: Even if ripe mung beans grow, they should be used as one pleases. Because they are ripe, they are allowable.

274.Antovutthaṃ: Dwelling in an unallowable hut. Sāmaṃ pakkaṃ: Here, it is not allowable for a bhikkhu to cook any kind of meat himself. Even if they put fragrant leaves, ginger, or salt into hot rice gruel, it is not allowable to stir it; but it is allowable to stir it to cool the gruel. Even having obtained cooked rice, it is not allowable to cover it. But if people cover it and give it, it is allowable; it is allowable to cover it so that the rice does not cool down. In the case of milk, buttermilk, etc., it is allowable to add fire once they are boiling, because further cooking is allowed. Ukkapiṇḍakāpi khādantī: They eat lumps of embers. Damakā: Eaters of leftovers.

276.Tato nīhaṭaṃ: Taken out from where those invited are eating.

278.Vanaṭṭhaṃ pokkharaṭṭhaṃ: Growing both in the forest and in lotus ponds. Abījaṃ: Young fruit whose seed does not germinate. Nibbaṭṭabījaṃ: Mangoes, jackfruits, etc., from which the seeds have been removed and discarded, and which are to be used.

Gonisādikā is of two kinds: ārāmagonisādikā, and vihāragonisādikā. Among these, that where neither the ārāma nor the senāsana are enclosed, this is called "ārāmagonisādikā." Where all or some of the senāsana are enclosed, but the ārāma is not enclosed, this is called "vihāragonisādikā." Thus, in both cases, the unenclosed state of the ārāma is the criterion. However, it is said in the Kurundimahaāpaccariyā and other texts that even if half of the ārāma is enclosed, or most of it is enclosed, it is still considered enclosed. Here, it is permissible to obtain a kappiyakuṭi.

Gahapati means that people, having made a dwelling, say, "We give a kappiyakuṭi, use it," this is called gahapati. Even if they say, "We give [this] to make a kappiyakuṭi," it is permissible. However, in the Andhakaṭṭhakathā it is said, "Because the acceptance from the hand, the storage, and the dwelling inside, of all co-religionists other than a bhikkhu, and of all devas and humans, which belongs to them, is permissible for the bhikkhu, therefore the houses of those people or the kappiyakuṭi given by them is called gahapati." It is further said – "Apart from a vihāra belonging to the Bhikkhusaṅgha, a bhikkhunupassaya, or the dwelling of ārāmikas, or titthiyas, or devatās, or nāgas, or even the vimāna of Brahmās, can be a kappiyakuṭi," that is well said; for a house belonging to the Saṅgha or belonging to an individual bhikkhu is not a gahapatikuṭikā. Sammutikā means that it is made after reciting a kammavācā.

Whatever āmisa is dwelt in these four kappiyabhūmis, all of that does not go to the count of antovuttha. Kappiyakuṭis are permitted for bhikkhus and bhikkhunīs to avoid antovuttha and antopakkama. However, whatever saṅghika or puggalika that belongs to a bhikkhu or bhikkhunī that is dwelt in an akappiyabhūmi in a house suitable for shared lodging, even if kept for one night, that is antovuttha; and what is cooked there is called antopakka, and that is not permissible. However, sattāhakālika and yāvajīvika are permissible.

Here, this is the judgment: a sāmaṇera, having brought āmisa such as rice for a bhikkhu, having placed it in a kappiyakuṭi, and having cooked and given it the next day, it is not antovuttha. There, if he puts something into the sappi etc. placed in an akappiyakuṭi and gives it, it is called mukhasannidhi. However, in the Mahāpaccariya it is said, "it is antovuttha." There, only the name is different. A bhikkhu, having cooked sappi kept in an akappiyakuṭi and yāvajīvika paṇṇa together and consumes it, nirāmisa is permissible for a week. If he consumes it having made it mixed with āmisa, it is both antovuttha and sāmaṃpāka. By this method, all combinations should be understood.

When do these kappiyakuṭis become jahitavatthukā? The ussāvanantikā, which is made by digging into the pillar bases or wall bases above the pillars, becomes jahitavatthukā when all the pillars and wall bases are removed. However, if they turn the pillars or wall bases, whatever stands, it remains there, even if all are turned, it is still ajahitavatthukā. That which is made of bricks etc., when a brick or stone or lump of clay placed for the sake of a wall on top of a heap is destroyed, it becomes jahitavatthukā. However, even when those bricks etc. on which it is based are removed, if it is based on others different from them, it is still ajahitavatthukā.

A gonisādikā becomes jahitavatthukā when an enclosure is made with pākāras etc. It is permissible to obtain a kappiyakuṭi again in that ārāma. However, if the pākāras etc. are broken in various places again, and cows enter from here and there, it becomes a kappiyakuṭi again. However, the other two become jahitavatthukā when the entire roof is destroyed except for the area of the gopānasīma. If there is even one pakkhapāsakamaṇḍala above the gopānasīs, it protects [it].

Where these four kappiyabhūmis do not exist, what should be done there? Having given it to a non-ordained person and made it their property, it should be used. There, this is the story – it seems that Karavikatissatthera, foremost in Vinaya, went to Mahāsīvatthera. He, having seen a pot of ghee by the light of a lamp, asked, "Bhante, what is this?" The Thera said, "Āvuso, a pot of ghee was brought from the village, to eat with ghee on a lūkhadivasa." Then Tissatthera said to him, "Bhante, it is not permissible." The Thera had it placed in a prominent place again the next day. Tissatthera, having come again one day, having seen it, having asked in the same way, said, "Bhante, it is not permissible to keep it in a place suitable for shared lodging." The Thera, having had it taken out and placed outside again the next day, thieves stole it. He said to Tissatthera, who came again one day – "Āvuso, that pot which you said 'is not permissible' was taken away by thieves after being taken outside." Then Tissatthera said to him – "But Bhante, it should be given to a non-ordained person; for it is permissible to give it to a non-ordained person and make it their property and then consume it."

296-9. The Meṇḍakavatthu is self-explanatory. But here, anujānāmi bhikkhave pañca gorase means, "I allow you, bhikkhus, to consume these five gorasa by consuming them separately as well." Pātheyyaṃ pariyesituṃ: Here, if some people themselves know and give, that is skillful; if they do not give, it should be sought by alms-round conduct from a place approved by relatives. Likewise, if one does not obtain it, it should be taken even by asking from a place not approved by relatives. It should be sought for one meal on a road navigable in one day. On a long journey, it should be sought as much as one can cross a desert.

Keṇiyajaṭilavatthukathā

300. Kājehi gāhāpetvā means, having caused to be bought a thousand kuṭas of badarapāna well prepared with five hundred kājas. Etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā means, having made a dhammikathā in this manner: "Good, bhikkhus, the disciples of samaṇa Gotama did not generate the accusation that they consume pāna in excess, and they showed respect to me, and they generated respect for me in you, thus I am well pleased with you for this reason," etc., he said anujānāmi bhikkhave aṭṭha pānānī etc.

ambapāna means pāna made with unripe or ripe mangoes. There, when making it with unripe mangoes, one should break young mangoes, put them in water, cook them with sun-cooking in the sun, strain them, and combine them with honey, sugar, camphor etc. accepted that day. What is made in this way is permissible before the meal only. However, having obtained what is made by non-ordained persons and accepted before the meal, it is permissible before the meal even with consumption of āmisa; after the meal it is permissible with nirāmisa consumption until sunrise. This method applies to all pānas.

jambupāna means pāna made with jambu fruits. Cocapāna means pāna made with kadali fruits with seeds. Mocapāna means pāna made with kadali fruits without seeds. Madhukapāna means pāna made with the rasa of madhuka; but that mixed with water is permissible, pure is not permissible. Muddikapāna means pāna made by mashing muddikā in water like ambapāna. Sālūkapāna means pāna made by mashing the sālūka of rattuppala, nīluppala etc. Phārusakapāna means pāna made with phārusaka fruits like ambapāna. These eight pānas are permissible whether cold or sun-cooked, but fire-cooked are not permissible. Dhaññaphalarasa means the fruit juice of the seven grains. Ḍākarasa means ripe ḍākarasa. For yāvakālika paṇṇas, rasa is permissible only before the meal. For yāvajīvikas, what is cooked with sappi etc. that has been accepted and kept is permissible for a week. However, if he cooks it with pure water, it is permissible even for a lifetime. However, it is not permissible to cook with khīra etc. What is cooked with others also goes to the count of ḍākarasa. However, in the Kurundī it is said, "The rasa made by mashing yāvakālika paṇṇas with cold water or sun-cooked is also permissible." Ṭhapetvā madhukapuppharasa: Here, whether madhukapuppharasa is fire-cooked or sun-cooked, it is not permissible after the meal. Even before the meal, that pāna which they take and make majja with, that is not permissible from the beginning. However, madhukapuppha, whether fresh or dry or fried, or phāṇita made with it, from which they do not make majja, all of that is permissible before the meal. Ucchurasa nikasaṭo is permissible after the meal. Thus, by allowing pānas, these four rasas are also allowed. Aggihuttamukhā yaññā etc., aggihuta is the best, aggihuta is the mouth, is said.

Rojamallādivatthukathā

301-2. The Roja story is self-explanatory. There, saṅkaraṃ akaṃsū means they made katika. Uḷāraṃ kho te idaṃ means this is beautiful for you. Nāhaṃ bhante ānanda bahukato means he shows that "I have not come here out of great respect for the Buddha etc." Sabbañca ḍāka means whatever ḍāka, cooked or uncooked, with sappi etc. Piṭṭhakhādanīyaṃ means khādanīya made of piṭṭha; it seems Roja had both of these prepared and repaid for a hundred thousand each.

303. Mañjukā means of sweet speech. Paṭibhāneyyakā means possessing paṭibhāna in their own craft. Dakkhā means clever, or not lazy. Pariyodātasippā means having faultless crafts. Nāḷiyāvāpakenā means with nāḷi and āvāpaka. Āvāpaka means where they pour in whatever they receive. Na ca bhikkhave nahāpitapubbena khurabhaṇḍa: Here, it is not permissible to take and keep it only, it is permissible to cut hair with what belongs to another. If he cuts it after taking wages, it is not permissible. For one who has not been a barber before, it is permissible to keep it, and it is permissible to take that or another and cut hair.

304. Bhāgaṃ datvā means having given a tenth part; it seems this was an ancient custom in Jambudīpa, therefore having made ten shares, one share should be given to the owners of the land.

Catumahāpadesakathā

305. Yaṃ bhikkhave mayā idaṃ na kappatī: These four mahāpadesas, the Blessed One spoke to the bhikkhus for the sake of grasping the meaning. There, the theras who compiled the Dhamma, scrutinizing the sutta, saw this. Ṭhapetvā dhaññaphalarasa: The seven dhaññarasa are rejected because they are not permissible after the meal. Tāla, nāḷikera, panasa, labuja, alābu, kumbhaṇḍa, pussaphala, tipusaphala, eḷālukāni, the nine mahāphalas, and all aparaṇṇa, are of the dhañña category. Although that is not rejected, it conforms to what is not permissible, therefore it is not permissible after the meal. Eight pānas are allowed. The remaining small fruit pānas such as vetta, tintiṇika, mātuluṅga, kapittha, kosambaka, karamanda etc. are of the eight pāna category, although those are not allowed, they conform to what is permissible, therefore they are permissible. In the Kurundī it is said, "Except for dhaññaphalarasa which conforms, there is no other fruit pāna that is not permissible, all are yāmakālika."

"pattuṇṇa" means cloth made from fibers grown in Pattuṇṇa country. The two paṭas are mentioned by the name of the country. Those three conform to koseyya. Dukūla conforms to sāṇa, the other two to kappāsika or all.

The Blessed One, having rejected eleven bowls, permitted two bowls—the iron bowl and the clay bowl. An iron plate, a clay plate, a copper plate—these are consistent with those. The Blessed One permitted three gourds—an iron gourd, a wooden gourd, and a fruit gourd. A water pot, a small can, a water gourd—these are consistent with those. But in the Kurundi, it is said, "drinking water strainers and shards for water are consistent with these." Two waistbands were permitted—a waistband made of cloth and one made of boar hide; waistbands made of cloth strips and rope are consistent with those. Three umbrellas were permitted—a white umbrella, a palm-leaf umbrella, and a leaf umbrella. A single-leaf umbrella is consistent with those—in this way, without disregarding the Pali and the commentary, other things consistent with the allowable and unallowable should be understood. (pāci. 239)

That which is received at the proper time is allowable at the right time, etc., all that was said referring to mixed flavors. For if the drink is received with even all the husk removed from the coconut, the coconut having been removed, that is allowable even at the wrong time. Placing a lump of ghee on top, they give cool pāyāsa; that ghee which is not mixed with the pāyāsa, having removed that, it is fit to use for a week. This same method applies to hardened honey, molasses, etc. Having decorated almsfood with takkola spice, nutmeg, etc., those should be removed, washed, and used for as long as one lives. This same method applies to ginger etc., thrown into rice gruel and given, and to licorice etc., thrown into oil etc., and given. Thus, whatever is of unmixed flavor, even having received that together, just as it is pure, having washed it or cut it, it is fit to use according to its respective time.

But if it is of mixed flavor, mingled together, it is not fit. For things allowable for a day, when mixed in flavor with oneself, make even the things allowable for a watch etc., attain their own nature; things allowable for a watch make even the two, things allowable for a week etc., attain their own nature; even things allowable for a week, when mingled with oneself, make the things allowable for life attain their own nature; therefore, together with that which was received on that day, whether something received on that day or something received earlier, something allowable for life is allowable for a week; something received two days ago is allowable for six days; something received three days ago is allowable for five days…pe… something received seven days ago is allowable for just that day, this should be understood. Therefore, indeed, without saying "Bhikkhus, something allowable for life received with something allowable for a week on that day," it was said, "what is received is allowable for a week."

Here, with the transgression of the time, watch, week, there should be understood offenses according to the training rules of partaking of food at the wrong time, storing up, and medicine. But among these four kālikas, just these two—that allowable for a day and that allowable for a watch—are both kept inside and cause storing up; but the thing allowable for a week and the thing allowable for life are also fit to be put away in an unallowable dwelling and do not cause storing up. The remainder is obvious everywhere.

The explanation of the Bhesajja Khandhaka is finished.

7. Kathina Khandhaka

The Account of the Kathina Allowance

306.In the Kathina Khandhaka—Pāveyyakā: residents of the Pāveyya country. Pāveyya is the name of a country in the western part of Kosala; it means residents there. This is a designation for the Bhaddavaggiya Theras, brothers of one father of the Kosala king. Among them, the eldest is a Non-Returner, the youngest is a Stream-Enterer; there is not even one arahant or worldling. Āraññikā: forest-dwellers by way of undertaking the dhutaṅgas; not merely by dwelling in the forest. This same method applies to them even in the state of being alms-goers, etc. This is said by way of chief. But these thirteen live only undertaking the dhutaṅgas. Udakasaṅgahe: united, connected, mingled with water; it means that it has become one water on the high ground and on the low ground.

Udakacikkhalle: in a muddy place where the mud rises up and strikes as far as the ankle; this means in such a muddy place. Okapuṇṇehī: full of water. It seems that their robes were thick, water falling on them does not drip off because of the thickness, it stands as if it were wrapped in a bundle. Therefore it was said—"with robes full of water." "Oghapuṇṇehī" is also a reading.

Avivadamānā vassaṃ vasimhā: Here, because of the lack of suitability of lodging in a place for newcomers and because of longing due to not obtaining a sight of the Blessed One, those bhikkhus did not dwell comfortably; therefore, they did not say, "We dwelt comfortably for the rains, without quarreling." Dhammiṃ kathaṃ katvā: the Blessed One gave a talk on the beginningless to those bhikkhus. All of them, at the end of the talk, having attained arahantship, rose up into the sky from the place where they were sitting and went away; referring to that, it was said—"having given a Dhamma talk." Then the Blessed One, thinking, "If the kathina-spreading had not been prescribed, these bhikkhus, coming with only one robe, setting aside the outer robe, would not have been so exhausted; and the kathina-spreading has been allowed by all the Buddhas," desiring to allow the kathina-spreading, addressed the bhikkhus, and having addressed them, he said "I allow, bhikkhus," etc.

atthatakathinānaṃ vo: the vo is merely a particle; it means atthatakathinānaṃ. For only when that is so does "so nesaṃ bhavissati" fit later on. Or else vo is simply a word of ownership. So nesaṃ: here, the meaning is that that production of robes will be for those who are atthatakathinā.

anāmantacāro: as long as the kathina is not removed, going about without informing will be allowable, there will be no offense by the training rule of conduct. Asamādānacāro: going about without undertaking the triple robe; it means that separation from the robe will be allowable. Gaṇabhojanaṃ: group meals will also be allowable. Yāvadatthacīvaraṃ: whatever robe is needed, that which is not undertaken and not dispensed with will be allowable. Yo ca tattha cīvaruppādo: whatever sangha robe arises there in the kathina-spreading boundary, whether it is a cast-off robe, or given intending for the Sangha, or brought with what has arisen there belonging to the Sangha, in whatever way whatever Sangha robe arises, that will be for them.

Evañca pana bhikkhave kathinaṃ attharitabbaṃ: here, who obtains the kathina-spreading, and who does not obtain it? As a calculation, five people obtain it at the final limit, and also a hundred thousand upwards, but they do not obtain it below five. By length of rains-dwelling, those who approached the first rains-residence and who have invited at the first invitation obtain it, those of broken rains-dwelling or those who have approached the final one do not obtain it, those who have dwelt for the rains in another monastery also do not obtain it, it is said in the Mahāpaccari. But all those who have approached the first one are fillers of the group, they do not obtain the benefit, the benefit is only for the others. If four or three or two or one have approached the first one, the kathina should be spread having made the others fillers of the group. Then if four bhikkhus have approached, one is a sāmaṇera who is fully completed in rains-dwelling, if he receives ordination at the final one, he is a filler of the group and also obtains the benefit. Three bhikkhus, two sāmaṇeras; two bhikkhus, three sāmaṇeras; one bhikkhu, four sāmaṇeras—in this case also, this is the method. If those who have approached the first one are not skilled in the kathina-spreading, then the Khandhaka-reciting Theras who are skilled in spreading should be searched for and brought. Having had the act of declaration recited and having had the kathina spread, they will partake of the offering and go. But the benefit is only for the others.

Given by whom is the kathina allowable? Given by whomever, whether a deva or a human, or given by any one of the five co-religionists, it is allowable. There is a duty for the kathina-giver; if he asks, not knowing that—"Bhante, how should the kathina be given?"—to him it should be explained thus—"It is fit to give a cloth at sunrise sufficient for one of the three robes, 'we give a kathina-robe,' also to give so many needles for the preparation of it, so much thread, so much dye, and rice-gruel and food for so many bhikkhus who are doing the preparing."

The duty should be known by the kathina-spreader also, who spreads the kathina produced by lawful means. For a sāṭaka robe stained with flour brought only from the house of a weaver is not allowable, also a dirty sāṭaka is not allowable; therefore, having obtained a kathina-spreading sāṭaka, having washed it well, having prepared the needles and the robe-making equipment, having sewn it together on that very day with many bhikkhus, having finished the needle-work, having dyed it, having given the kappabindu mark, the kathina should be spread. If, while that is not yet spread, he brings another kathina sāṭaka and gives many other kathina-benefit cloths, it should be spread only with that belonging to him who gives much benefit. The other should be advised and persuaded as appropriate.

suṇātu me bhante, etc., that act of giving declaration has now been said.

But when the kathina has been given in this way, if that kathina cloth is only fully prepared, that is skillful. If it is not fully prepared, it is not allowable for even one person to do it saying, "I am a Thera," or "I am very learned"; all should gather together and finish the washing, sewing, and dyeing. For this kathina duty is praised by the Buddha. In the past, the Blessed One Padumuttara also did the kathina duty. It seems that his chief disciple, named Sujāta Thera, received the kathina; the Teacher sat and did it together with sixty-eight hundred thousand bhikkhus.

But having taken the kathina that has been prepared and finished, the bhikkhu who is the spreader should spread the kathina according to the method stated in the Parivāra—"If he wishes to spread the kathina with the outer robe, the old outer robe should be taken back, a new outer robe should be undertaken. The utterance should be broken, 'I will spread the kathina with this outer robe,' " etc. And having spread it, "Then that kathina-spreading bhikkhu should approach the Sangha, arrange the upper robe over one shoulder, raise the joined palms, and say thus—'Bhante, the kathina has been spread for the Sangha, the kathina-spreading is lawful, approve it.' By those bhikkhus who are approving, having arranged the upper robe over one shoulder, having raised the joined palms, it should be said thus—'Āvuso, the kathina has been spread for the Sangha, the kathina-spreading is lawful, we approve it.' " In this way, it should be caused to be approved only according to the method stated in the Parivāra, and it should be approved by the others. Thus, the kathina is spread for all. For this was said in the Parivāra—"The kathina is spread for two individuals—for the spreader and for the approver." (pari. 403) Again, it was said—"The Sangha does not spread the kathina, the group does not spread the kathina, an individual spreads the kathina, by the Sangha's approval, by the group's approval, by the individual's spreading, the kathina is spread for the Sangha, the kathina is spread for the group, the kathina is spread for the individual." (pari. 414).

But when the kathina has been spread in this way, if the donors give the benefit brought together with the kathina-robe saying, "We will give it only to him by whom our kathina has been taken," the Bhikkhu Sangha is not the master. Then if they give without considering and go away, the Bhikkhu Sangha is the master. Therefore, if even the remaining robes of the kathina-spreader are weak, having sought leave from the Sangha, cloths should be given for the good of those also. But only one act of declaration is fit. In the remaining kathina-benefits, the strong cloths should be given for the dwelling for the rains-residence period; in the absence of the dwelling for the residence period, they should be given starting from the seat of the Thera; heavy goods should not be divided. But if there are many monasteries in one boundary, all the bhikkhus should gather together and the kathina should be spread in one place; it is not fit to spread it separately.

308. Now, to explain in detail how a kathina is considered valid (atthataṃ) and how it is considered invalid (anatthataṃ), after saying "evañca pana bhikkhave atthataṃ hoti kathinaṃ evaṃ anatthatanti," showing first the characteristics of invalidity (anatthatalakkhaṇaṃ), which involve both what should not be done (akaraṇīya) and major faults (mahābhūmika), he showed twenty-four aspects, beginning with "na ullikhitamattenāti." After that, showing the characteristics of validity (atthatalakkhaṇaṃ), he showed seventeen aspects, beginning with "ahatena atthatanti." In the Parivāra also, this same characteristic is stated as "the kathina is invalid in twenty-four ways, and the kathina is valid in seventeen ways."

ullikhitamattenāti: merely by marking out the dimensions in length and width. When taking measurements, one marks or scratches (ullikhati) with fingernails etc. to identify the area, or rubs on the forehead etc.; therefore, this taking of measurements is called "ullikhitamatta." Dhovanamattenāti: merely by washing the kathina cloth. Cīvaravicāraṇamattenāti: merely by considering, "Let it be a set of five, seven, nine, or eleven." Chedanamattenāti: merely by cutting the cloth according to the consideration. Bandhanamattenāti: merely by attaching loose seams (moghasuttaka). Ovaṭṭiyakaraṇamattenāti: merely by sewing lengthwise according to the loose seams. Kaṇḍusakaraṇamattenāti: merely by tying the securing loop (muddhiyapatta). Daḷhīkammakaraṇamattenāti: merely by sewing two side-pieces (cīmilikā) together. Or, alternatively, the first side-piece is fitted and placed; the meaning is merely by sewing the kathina cloth making a side-piece attached to that. In the Mahāpaccari, it is stated, "by providing support to the existing robe (pakaticīvara)." But in the Kurundi, it is stated, "merely by attaching a side-piece to make a double-layered robe (dupaṭṭaṃ) from an existing robe with securing loops (pakatipattabaddhacīvara)." Anuvātakaraṇamattenāti: merely by attaching the back-lining (piṭṭhianuvāta). Paribhaṇḍakaraṇamattenāti: merely by attaching the side-lining (kucchianauvāta). Ovaddheyyakaraṇamattenāti: merely by attaching an additional securing loop (āgantukapatta). Or, having taken a loop from the kathina robe, merely by attaching the loop to another non-kathina robe.

Kambalamaddanamattenāti: merely by putting it once into dye of lac color (dantavaṇṇa) or yellowish leaf color (paṇḍupalāsavaṇṇa). But if it is dyed once or twice, it is suitable if it is of similar color; it is permissible. Nimittakatenāti: merely by designating, "I will spread the kathina with this cloth." Only this much is stated in the Parivāra. But in the commentaries, it is stated, "having designated, 'This cloth is beautiful; it is possible to spread the kathina with it,' and obtained it." Parikathākatenāti: merely by what is produced by talk, "It is proper to give a kathina; the giver of a kathina generates much merit." The kathina is exceedingly excellent; it is not proper even to inform one's mother; it is proper only if it is as if descended from the sky. Kukkukatenāti: by a temporary arrangement. Sannidhikatenāti: here, there are two kinds of storing (sannidhi): storing for action (karaṇasannidhi) and storing for certainty (nicayasannidhi). Among them, storing by setting aside without doing it on the same day is storing for action. The Saṅgha obtains the kathina cloth today and gives it the next day; this is storing for certainty.

Nissaggiyenāti: by forfeiting it at dawn. It is also stated in the Parivāra: "What is forfeited is when dawn arises while it is being made." Akappakatenāti: by a kappabindu that has not been given. Aññatra saṅghāṭiyātiādīsu: keeping aside the saṅghāṭi, the kathina is invalid if the upper robe (uttarāsaṅga) and the lower robe (antaravāsaka) are spread using other cloths, such as a covering cloth (paccattharaṇa). Aññatra pañcakena vā atirekapañcakena vāti: it is proper only if five or more pieces are cut and the large and half-circle designs (mahāmaṇḍala, aḍḍhamaṇḍala) are shown. Only thus is it made circular with designs (samaṇḍalikataṃ); keeping that aside, it is not proper with another uncut piece or with two, three, or four pieces. Aññatra puggalassa atthārāti: keeping aside the spreading for an individual (puggala), the kathina is not valid by spreading for the Sangha or a group. Nissīmaṭṭho anumodatīti: one standing outside the boundary (bahisīmā) approves.

309.Ahatenāti: by cloth that has not been used. Ahatakappenāti: by what is like unused cloth, washed once or twice. Pilotikāyāti: by a discarded piece of cloth (hatavatthakasāṭaka). Paṃsukūlenāti: by refuse-rag cloth arising in twenty-three locations. In the Kurundi and Mahāpaccari, it is also stated: by a robe made from discarded pieces of cloth obtained by a paṃsukūlika bhikkhu wandering for scraps. Pāpaṇikenāti: taking a discarded rag fallen at the shop door and giving it for the kathina, meaning it is also permissible. The rest should be understood by reversing what has been said. In this place, however, "how many qualities arise together with the spreading of the kathina," etc., is stated in many commentaries; all of that is already included in the Parivāra text; therefore, it should be understood in the manner that comes there. Indeed, by not stating that here, nothing is lacking for the kathina-spreading.

310. Having shown the kathina spreading thus, now to show the removal (ubbhāra), he said "kathañca bhikkhave ubbhataṃ hoti kathinanti" etc. There, mātikāti: mothers; meaning sources (janettiyo). These eight are the sources of the kathina removal. Among them, pakkamanantikā: going away is the end. Thus, the rest should also be understood.

The Seven Cases of Taking Away

311.Na paccessanti: I will not return again. In this kathina removal of ending by departure (pakkamanantika), first the attachment to the robe (cīvarapalibodha) is severed, then the attachment to the dwelling (āvāsapalibodha). Indeed, by departing, the attachment to the robe is severed within the boundary itself, and the attachment to the dwelling at the transgression of the boundary. This is also stated in the Parivāra –

"The kathina removal ending by departure, was spoken by the Kinsman of the Sun;
This I will relinquish: the attachment to the robe is severed first;
Then the attachment to the dwelling is severed." (pari. 415);

Cīvaraṃ ādāyāti: taking an unfinished robe. Bahisīmagatassāti: having gone to another adjacent monastery. Evaṃ hotīti: having seen a comfortable lodging (senāsanaphāsuka) or association with companions (sahāyasampatti) in that monastery, it occurs thus. In this kathina removal of ending by conclusion (niṭṭhānantika), the attachment to the dwelling is severed first; indeed, it is severed as soon as the thought "I will not return" arises in the mind. This is also stated –

"The kathina removal ending by conclusion, was spoken by the Kinsman of the Sun;
This I will relinquish: the attachment to the dwelling is severed first;
With the robe completed, the attachment to the robe is severed."

By this method, the meaning should be understood in the division of the remaining sources (mātikā) as well. But this is the distinction: "In the ending by complete conclusion (sanniṭṭhānantika), both attachments are severed together as soon as the thought arises, 'I will not have this robe made here, I will not return.'" This was said –

"The kathina removal ending by complete conclusion, was spoken by the Kinsman of the Sun;
This I will relinquish: the two attachments are severed without priority or subsequence."

Thus, the severance of attachments in all kathina removals should be understood. Since that can be known by the manner stated here and by the fact that it comes in the Parivāra, it is not stated in detail. Here is a summary of it: in the ending by destruction (nāsanantika), the attachment to the dwelling is severed first, and the attachment to the robe is severed when the robe is destroyed. Since the attachment to the robe is severed when the robe is destroyed, it is called "nāsanantika."

In the ending by hearing (savanantika), the attachment to the robe is severed first; therefore, the attachment to the dwelling is severed together with that hearing.

In the ending by cutting off hope (āsāvacchedika), the attachment to the dwelling is severed first. The attachment to the robe is severed when the hope for the robe is cut off. Since this is a mixed teaching of various kinds in the manner "he obtains without hope; he does not obtain with hope; it occurs to him, 'I will have this robe made here, I will not return,'" etc., it is stated separately in detail later; it is not stated here. Here, however, after the ending by hearing, the ending by transgression of the boundary (sīmātikkantika) is stated. There, the attachment to the robe is severed first, and the attachment to the dwelling is severed outside the boundary. In the ending together (sahubbhāra), the two attachments are severed without priority or subsequence.

316-325. Having shown the seven kathina removals in the section of taking away (ādāyavāra) thus, in the section of taking and receiving back (samādāyavāra) as well, those same removals are shown as appropriate in the sections of taking away and receiving back of an unfinished robe (vippakatacīvara). After that, within the boundary, without even touching upon the rule "I will return, I will not return," but only touching upon "I will not return," and by the method "by what has not been authorized (anadhiṭṭhitenā)," etc., those that are fitting are shown. After that, by the method "he departs hoping for a robe (cīvarāsāya pakkamatī)," etc., the ending by cutting off hope is shown many times in a mixed manner along with the others; then the kathina removals that are fitting in the ending by conclusion, in terms of going to a direction and in terms of comfortable dwelling, are shown. Having shown the kathina removal in detail thus, now, showing the opposite of those attachments that are severed by that kathina removal, he said "dveme bhikkhave kathinassa palibodhāti" etc. There, cattenāti: by the thought (citta) by which that dwelling is relinquished, that is called relinquishment (catta), by that relinquishment. Vantamuttesupieseva nayo: The same method applies to rejecting and releasing. The rest is all straightforward everywhere.

The Commentary on the Kathina Section is concluded.

8. The Robe Section

The Story of Jīvaka

326. In the Robe Section – padakkhiṇāti: skilled, clever. Abhisaṭāti: approached. By whom approached? By those desiring (atthika) people; but making the word "atthika" a possessive adjective in the sense of agency, it is said, "of desiring people." Paññāsāya ca rattiṃ gacchatīti: he goes at night taking fifty kahāpaṇas. Negamoti: a group of householders.

327. Sālavatiṃ kumāriṃ gaṇikaṃ vuṭṭhāpesīti: the townsfolk gave two hundred thousand, the king one hundred thousand, thus three hundred thousand, and other paraphernalia such as parks, gardens, and vehicles, and they established her; meaning they placed her in the position of a courtesan (gaṇikaṭṭhāne). Paṭisatena ca rattiṃ gacchatīti: he goes at night for one hundred. Gilānaṃ paṭivedeyyanti: he should inform of the state of being ill. Kattarasuppeti: an old winnowing basket.

328. Kā me deva mātā, ko pitāti: why did he ask? It seems that other royal children, while playing, would say, when a quarrel arose, "motherless, fatherless." And just as the maternal aunts and maternal grandparents of other children send some gifts on festival days, no one sends anything to him. Thus, having thought about all that, to know "Am I indeed motherless?" he asked, "Who is my mother, O king, who is my father?"

Yannūnāhaṃ sippaṃ sikkheyyanti: if only I would learn a skill, he thought. It occurred to him, "These skills of elephants, horses, etc., are connected with harming others; the medical skill has loving-kindness as its preliminary and is connected with the welfare of beings." Therefore, referring only to the medical skill, he thought, "If only I would learn a skill." Moreover, a hundred thousand aeons ago, having seen a physician who was an attendant of the Blessed Padumuttara, whose virtues were praised in the four assemblies as "this is the Buddha's attendant," he thought, "Oh, if only I could attain such a position." Having given alms for seven days to the Sangha headed by the Buddha, and having worshiped the Blessed One, he made the wish, "May I also, O Blessed One, in the future, be an attendant of a Buddha like that physician, so-and-so." Impelled by that former wish, referring only to the medical skill, he thought, "If only I would learn a skill."

329. Disāpāmokkhoti: known, famous, or foremost in all directions; that is the meaning. At that time, merchants from Takkasilā came to see Prince Abhaya. Jīvaka asked them, "Where have you come from?" When they said, "From Takkasilā," he asked, "Is there a teacher of medical skill there?" Having heard, "Yes, prince, a foremost physician, famed in all directions, resides in Takkasilā," he said, "Then when you go, you should inform me." They did so. Without asking his father, he went to Takkasilā with them. Therefore, it is said – "without asking Prince Abhaya," etc.

Icchāmahaṃ ācariya sippaṃ sikkhitunti (I wish, teacher, to learn a skill): It seems that when he approached him, the physician asked, "Who are you, my dear?" He replied, "I am the grandson of King Bimbisāra, the son of Abhayakumāra." "Why have you come here, my dear?" Then he said, "To learn a skill in your presence," and said, "I wish, teacher, to learn a skill." Bahuñca gaṇhātī (He learns much): Other khattiya princes and the like give wealth to the teacher and learn without doing any work, but he is not like that. He, without giving any wealth, becomes like a Dhamma-resident and sometimes does work for the preceptor, sometimes he learns. Even so, the son of a good family, endowed with aspiration, because of his intelligence, learns much, learns quickly, retains well, and what he has learned is not forgotten.

Satta ca me vassāni adhīyantassa nayimassa sippassa anto paññāyatīti (And for seven years, while studying, the end of this skill is not apparent to me): Here, it seems that Jīvaka learned in seven years all that the teacher knew, which others learn in sixteen years. Then Sakka, the king of the gods, thought, "This one will be the attendant and chief confidant of the Buddhas. Let me teach him the application of remedies." Having resided in the teacher's body, he taught him the application of remedies in such a way that he could treat the remaining diseases resulting from karma with a single application of remedies. He thinks, "I am learning in the presence of the teacher." Therefore, as soon as Sakka released him, thinking, "Now Jīvaka is capable of treating," he asked the teacher. The teacher, knowing that "this was not learned through my power, but through the power of a deity," said, starting with tena hi bhaṇe (Then, good sir). Samantā yojanaṃ āhiṇḍantoti (Wandering around a league in every direction): Wandering around for four days, going out through one gate each day. Parittaṃ pātheyyaṃ pādāsīti (He gave him meager provisions): Why? It seems he thought, "This son of a great family, as soon as he has gone, will receive great honor from his fathers and grandfathers. Then he will not know the value of me or of the skill. But when his provisions are exhausted on the road, he will apply the skill and will certainly know the value of both me and the skill." Therefore, he gave him little.

The Story of the Wealthy Man's Wife, and Others

330.Pasatenāti (With a handful): With one hand's measure. Picunāti (With a cotton swab): With a piece of cotton. Yatrahi nāmāti (Wherever): Which name. Kimpimāyanti (What to me is this): What is this to me? Upajānāmetassa saṃyamassāti (We will recognize his restraint): The intention is to recognize the benefit of the cure and the calming of the disease.