Homage to the Blessed One, the Worthy One, the Perfectly Self-awakened One

In the Canon of Monastic Discipline

Commentary on the Great Book

1.

The Great Chapter

The Talk on Enlightenment

1. "At that time the Buddha, the Blessed One, was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Bodhi tree, newly fully enlightened" - here, although there is no special reason for the instrumental case as in passages such as "At that time the Buddha, the Blessed One, at Verañjā" and so forth, having reached the Vinaya, however, this expression was established in the instrumental case itself; therefore it should be understood that from the beginning this was stated by way of the established expression. This same method applies to others of this kind that follow hereafter.

But what is the purpose of this statement? The showing of the origin from the very beginning of Vinaya acts such as the going forth and so on. For the going forth and the full ordination that were permitted by the Blessed One thus: "I allow, monks, the going forth and full ordination by these three goings for refuge," and the preceptors, preceptor's duties, teachers, teacher's duties, and so on that were permitted at Rājagaha and elsewhere - these were laid down having attained full enlightenment, having spent seven weeks at the seat of enlightenment, having set in motion the Wheel of the Dhamma at Bārāṇasī, and having reached this and that place in this gradual sequence, and in this and that matter. Thus it should be understood that the showing of the origin from the very beginning of Vinaya acts such as the going forth and so on is the purpose of this statement.

Therein, "at Uruvelā" means at the great shore; the meaning is "at the great heap of sand." Or alternatively, "urū" is a word for sand; "velā" means boundary; the sand brought on account of exceeding the boundary is "uru" - thus "Uruvelā" - thus the meaning here should be seen. In the past, it is said, when no Buddha had arisen, ten thousand sons of good families, having gone forth into the ascetic life, dwelling in that region, assembled together one day and made an agreement: "Bodily actions and verbal actions are indeed evident even to others, but mental action is not evident; therefore, whoever thinks a thought of sensual desire, or a thought of ill will, or a thought of cruelty, there is no other accuser for him; he should accuse himself by himself, bring sand in a bowl-leaf, and scatter it in this place - this shall be his penalty." From then on, whoever thought such a thought would scatter sand there in a bowl-leaf. Thus gradually a great heap of sand arose there, and later generations enclosed it and made it a shrine. With reference to that it was said - "'At Uruvelā' means at the great shore; the meaning is 'at the great heap of sand.'" With reference to that very thing it was said - "Or alternatively, 'urū' is a word for sand; 'velā' means boundary; the sand brought on account of exceeding the boundary is 'uru' - thus 'Uruvelā' - thus the meaning here should be seen."

"At the foot of the Bodhi tree" - "bodhi" is called the knowledge in the four paths; because the Blessed One attained that enlightenment here, the tree too received the name "Bodhi tree"; at the foot of that Bodhi tree means at the foot of the Bodhi tree. "Newly fully enlightened" means having first fully awakened; the meaning is at the very first time after having become fully enlightened. "In a single cross-legged posture" means without rising even once, in the very same cross-legged posture as originally assumed. "Experiencing the bliss of liberation" means experiencing the bliss of liberation, the bliss of fruition attainment.

"Dependent origination" means the structure of conditions. For the structure of conditions is called "dependent origination" because it produces phenomena that are combined, dependent upon one another. This is the summary here. But the detail should be taken from the Visuddhimagga by one who wishes for a complete investigation in all aspects. "In forward and reverse order" means both in forward order and in reverse order. Therein, the structure of conditions beginning with ignorance, stated by the method "with ignorance as condition, activities come to be" and so forth, is called "forward order" because it performs the function that is to be performed by it. That very same structure, stated by the method "from the complete fading away and cessation of ignorance comes the cessation of activities" and so forth, ceasing through cessation of arising, does not perform that function - because of its non-performance, it is called "reverse order." Or alternatively, that stated by the former method is the forward order of occurrence, the other is its reverse order - thus the meaning here should be seen. However, since it has not been stated from the beginning to the end and from the end reaching back to the beginning, the forward and reverse order in any other sense than this is not fitting.

"Attended in mind" means he attended in mind. Therein, to show how he attended in mind in forward order, "with ignorance as condition, activities come to be" etc. was stated. Therein, ignorance and that is a condition - thus "ignorance-condition." Therefore, "with ignorance as condition, activities come to be" - by this method the meaning should be understood in all the terms. This is the summary here. But the detailed account should be taken from the Visuddhimagga by one who wishes for a judgement complete in all aspects.

But to show how he attended in mind in reverse order, "but from the complete fading away and cessation of ignorance comes the cessation of activities" etc. was stated. Therein, "avijjāya tveva" means "of ignorance, but indeed." "With the remainderless fading away and cessation" means by the remainderless cessation through the path termed as fading away. "Cessation of activities" means there is the cessation of non-arising of activities. But to show that from the cessation of activities thus ceased, consciousness has ceased, and from the cessation of consciousness and so forth, mentality-materiality and so forth have indeed ceased, "from the cessation of activities comes the cessation of consciousness" etc. was stated, and "thus is the cessation of this whole mass of suffering" was said. Therein, "of the whole" means of the entire; or of the pure, devoid of a being - this is the meaning. "Of the mass of suffering" means of the heap of suffering. "Cessation comes to be" means non-arising comes to be.

"Having understood this matter" means that which was stated as "the origin of the mass of suffering beginning with activities by way of ignorance and so forth, and its cessation by way of the cessation of ignorance and so forth" - having understood this matter in all aspects. "At that time" means at that time when that matter was understood. "Uttered this inspired utterance" means he uttered this inspired utterance beginning with "when indeed phenomena become manifest," which illuminates the power of understanding the cause and the phenomena arisen from the cause, which arose from knowledge accompanied by joy regarding that understood matter; it is said that he expressed a joyful utterance.

Its meaning is - "When indeed" means at whatever time. "Become manifest" means they arise. "Phenomena" means the qualities conducive to enlightenment that accomplish the penetration of the mode of dependent conditions in forward order. Or alternatively, "become manifest" means they become clear; they become evident and apparent by way of full comprehension. "Phenomena" means the phenomena of the four noble truths. "Ardour" is called energy in the sense of burning up defilements; "to the ardent" means to one possessing the energy of right striving. "Meditating" means to one who meditates with meditation characterised by contemplation of the object and contemplation of characteristics. "Of the brahmin" means of one who has warded off evil, one who has eliminated the mental corruptions. "Then his uncertainties vanish" means then the uncertainties of one to whom phenomena have thus become manifest vanish. "All" means those which were stated beginning with "who, venerable sir, makes contact? That is not a fitting question, said the Blessed One" etc., and likewise "what, venerable sir, is ageing and death? And to whom does this ageing and death belong? That is not a fitting question, said the Blessed One" etc. - the uncertainties stated regarding the conditional process in this manner, and the sixteen uncertainties that have arisen beginning with "was I in the past time?" due to not having penetrated the conditional process itself - all those vanish, depart, and cease. Why? "Since he understands phenomena with their cause" means because he understands, knows, and penetrates this entire mass of suffering consisting of activities and so forth, which has its cause in ignorance and so forth, as having a cause.

2. In the second case - "Uttered this inspired utterance" means he uttered this inspired utterance of the aforementioned kind, which illuminates the power of realisation of the elimination of conditions, reckoned as nibbāna, proclaimed thus: "With the complete fading away and cessation of ignorance, there is cessation of activities" - when that meaning was understood. This is the meaning. Therein this is the meaning in brief - Since he understood, knew, and penetrated nibbāna, which is reckoned as the elimination of conditions, therefore when phenomena of the aforementioned kind become manifest to the ardent, meditating brahmin, then all those uncertainties that would arise due to not having understood nibbāna - all those vanish.

3. In the third case - "Uttered this inspired utterance" means: he uttered this inspired utterance of the aforementioned kind, which illuminates the power of that noble path by which the matter designated as the origin and cessation of the mass of suffering was understood both by way of function and by way of making it an object of contemplation. This is the meaning. Herein, the brief meaning is as follows - "When indeed phenomena become manifest to the ardent, meditating brahmin" - then that brahmin, either by those arisen qualities pertaining to enlightenment, or by that noble path through which the phenomena of the four truths have become manifest, by that noble path he stands dispelling Māra's army - the army of Māra described in the manner beginning with "sensual desires are your first army" - dispelling, scattering, destroying it, he stands. How? "Like the sun illuminating the sky" - just as the sun, having risen, illuminating the sky with its own radiance, stands dispelling the darkness, so too that brahmin, by those phenomena or by that path, while penetrating the truths, stands dispelling Māra's army.

Thus here it should be understood that the first inspired utterance arose by way of reviewing the mode of conditionality, the second by way of reviewing nibbāna, and the third by way of reviewing the path. However, in the Udāna it is stated: "During the first watch of the night, dependent origination in forward order; during the second watch, in reverse order; during the third watch, in forward and reverse order." That was stated with reference to the attention aroused during the night when, after the passing of the seven days, he thought: "Tomorrow I shall rise from my seat." For at that time the Blessed One attended in mind to one portion each during the first watch and the middle watch, by virtue of that understanding of the mode of conditionality and the attainment of the destruction of conditions, which the two former inspired utterance verses illuminate; but here he attended in mind thus during the night following the full-moon day. For the Blessed One, during the first watch of the night of the full moon of Vesākha, recollected his former abodes; during the middle watch, he purified the divine eye; during the last watch, having attended in mind to dependent origination in forward and reverse order, at the thought "Now the dawn will arise," he attained omniscience. And immediately upon the attainment of omniscience, the dawn arose. Then, having spent that day in that very cross-legged posture, during the three watches of the night following the full-moon day that had arrived, having attended in mind thus, he uttered these inspired utterances. Thus, having attended in mind in this way during the night following the full-moon day, he spent the seven days spoken of as "he sat at the foot of the Bodhi tree for seven days in a single cross-legged posture" right there.

The talk on the Bodhi tree is concluded.

The Talk on the Goatherd

4. "Then the Blessed One, after the elapse of a week, having risen from that concentration, went from the foot of the Bodhi tree to the goatherd's banyan tree" - here, the Blessed One, having risen from that concentration, did not go immediately from the foot of the Bodhi tree to the goatherd's banyan tree. 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 engaging in any conversation, he lies down," but what is indicated here is that after eating he lies down, not that he does not lie down. So too here, what is said is "he did not depart immediately after rising from that concentration," but what is indicated here is that after rising he departed, not that he did not depart.

But without departing immediately, what did the Blessed One do? He spent three more weeks in the very vicinity of the Bodhi tree. Herein this is the progressive discourse - It is said that when the Blessed One, having attained Buddhahood, sat for a week in a single cross-legged posture, "the Blessed One does not rise; are there perhaps other qualities that constitute Buddhahood?" - thus doubt arose among certain deities. Then the Blessed One, on the eighth day, having risen from his attainment, knowing the doubt of the deities, rising up into the sky for the purpose of dispelling their doubt, displaying the twin miracle, having dispelled their doubt, standing slightly to the east-leaning northern side of the cross-legged seat, gazing with unblinking eyes at the cross-legged seat and the Bodhi tree - the place where the perfections accumulated over four incalculable periods and a hundred thousand aeons had reached their strength - he spent a week; that place became known as the Unblinking Shrine. Then, between the cross-legged seat and the standing place, walking back and forth on the jewelled walkway extending from east to west, he spent a week; that place became known as the Jewelled Walkway Shrine. Then, in the western quarter, the deities created a jewelled house. There, having sat cross-legged, investigating the Abhidhamma Piṭaka, especially the Paṭṭhāna of infinite methods herein, he spent a week; that place became known as the Jewelled House Shrine.

Thus, having spent four weeks in the very vicinity of the Bodhi tree, in the fifth week he went from the foot of the Bodhi tree to the goatherd's banyan tree. It is said that goatherds would go and sit in the shade of that banyan tree; therefore the name "goatherd's banyan tree" arose for it. "For a week, experiencing the bliss of liberation" means that there too, while investigating the Dhamma, he sat experiencing the bliss of liberation. This tree is in the eastern quarter from the Bodhi tree. And while the Blessed One was thus seated there, a brahmin went and asked a question. Therefore it was said "Then a certain one" and so on. Therein, "of disdainful nature" means he was indeed one who believed in auspicious signs, and through pride and anger he went about making the sound "huṃ hu"; therefore he is called "of disdainful nature." Some also read "huhukkajātiko."

"Having understood this matter" means having understood the essential meaning of the words spoken by him, at that time he uttered this inspired utterance. Its meaning is - He who is a brahmin by having discarded evil qualities, not by belief in auspicious signs - one who, being endowed with evil qualities such as disdainfulness, claims brahminhood merely by birth - that brahmin, through having discarded evil qualities, is not disdainful by the abandonment of disdainfulness; free from corruption through the absence of defilements such as lust; self-controlled through the state of mind devoted to the practice of mental development, or self-controlled through the state of mind restrained by moral discipline; one who has reached the end of knowledge through the knowledges reckoned as the four path-knowledges, or one who has reached the end of the Vedas, thus a vedantagū; one who has lived the holy life through having completed the holy life of the path. He may righteously speak the supreme word; he may righteously speak this claim "I am a brahmin" - for whom in the entire world, even with respect to a single object, these swellings - the swelling of lust, the swelling of hatred, the swelling of delusion, the swelling of conceit, the swelling of views - do not exist.

The talk on the goatherd is concluded.

The Talk on Mucalinda

5. "Unseasonable storm cloud" means a cloud that arose when the rainy season had not yet arrived. This, however, arose in the last month of summer. "A week of heaping rain clouds" means when that arose, there was uninterrupted rain for seven days. "Cold wind and overcast days" means that week of heaping rain clouds, due to cold wind mixed with water droplets whirling about on all sides, spoiling the days, was called "cold wind and overcast days." "Then Mucalinda the king of serpents" means the king of serpents of great power, born in a pond near that very Mucalinda tree. "Having encircled seven times with his coils" means having thus encircled with his coils and having made a great hood over the top of his head, he stood; When he stood thus, the interior of his encirclement was the size of a treasury chamber in a bronze palace, therefore the Blessed One was as if seated in a gabled chamber sheltered from the wind with doors and windows shut. "May cold not afflict the Blessed One" and so on is the explanation of the reason for his standing having done thus. For he, having done thus, stood thinking "May cold not afflict the Blessed One, may heat not, may the contact of gadflies and so on not afflict." Therein, although during the week of heaping rain clouds there is indeed no heat, yet if from time to time the clouds were to disperse, there would be heat, and it was fitting for him to think "may that too not afflict him." "Clear" means risen high; the meaning is that it had become distant through the departure of the clouds. "Free from clouds" means the clouds have departed. "The sky" (deva) means space. "His own form" means his own appearance.

"Seclusion is happiness" means the seclusion from the substrata of existence, which is called nibbāna, is happiness. "For one who is content" means for one who is satisfied through contentment with the knowledge of the four paths. "Who has heard the Teaching" means one whose Teaching has been made known. "Who sees" means for one who sees that seclusion, or whatever is to be seen, all of that, with the eye of knowledge attained through the power of his own energy. "Non-affliction" means the state of being unshakeable; by this the preliminary aspect of loving-kindness is shown. "Self-control towards living beings" means restraint towards beings; the meaning is that the state of non-harming is happiness. By this the preliminary part of compassion is shown. "Dispassion in the world is happiness" indicates that even the state of being free from passion is happiness. "The transcendence of sensual pleasures" means that which is called "the transcendence of sensual pleasures"; the meaning is that even that state of being free from passion is happiness. By this the path of non-returning is spoken of. "The removal of the conceit 'I am'" - by this, however, arahantship is spoken of; for arahantship is called "the removal through tranquillisation" of the conceit "I am." Beyond this there is no such thing as happiness, therefore he said: "This indeed is the supreme happiness."

The talk on Mucalinda is concluded.

The Talk on the Rājāyatana Tree

6. "From the foot of the Mucalinda tree" means from the foot of the Mucalinda tree standing at the eastern corner of the Great Bodhi tree. "Rājāyatana" means he approached the rājāyatana tree standing in the southern quarter. "Now at that time" means at which time. It is said that on the day of emerging from concentration, while the Blessed One had been sitting at the foot of the rājāyatana tree for seven days in a single cross-legged posture, at the very time of the rising of dawn, knowing that "the matter of food must be attended to," Sakka, the king of the devas, brought a medicinal myrobalan fruit. The Blessed One consumed it, and as soon as it was consumed, the bodily functions were attended to. Sakka gave water for rinsing the mouth. The Blessed One, having washed his mouth, sat at the very foot of that tree. Thus, when the dawn had risen, the Blessed One was sitting.

"Now at that time the merchants Tapussa and Bhallika" means Tapussa and Bhallika were two brothers who were merchants. "From Ukkalā" means from the Ukkalā country. "To that region" means to the region where the Blessed One was dwelling. And in which region was the Blessed One dwelling? In the Middle Country. Therefore the meaning here is that they were travelling on the highway to go to the Middle Country. "A deity who was a blood-relative" means a deity who had formerly been a relative of theirs. "Said this" means that deity, it is said, caused all their carts to become immovable. Then they, thinking "What is this?", made an offering to the deities of the road. At the time of their making the offering, that deity said this with a visible body. "With parched corn-flour and honey-balls" means with unbound corn-flour and with bound corn-flour mixed with ghee, honey, molasses and so forth. "Honour" means attend upon. "That will be for you" means that honouring will be for your welfare and happiness for a long time. "Which would be for us" means which acceptance would be for our welfare and happiness for a long time. "This occurred to the Blessed One" means the bowl which he had during the time of the practice of striving, it is said, disappeared when Sujātā was coming to offer milk-rice. Therefore this occurred to him - "I have no bowl, and moreover Tathāgatas do not accept in their hands, in what then should I accept the parched corn-flour and honey-balls?"

"Having known the reflection" means prior to this, the food given by Sujātā to the Blessed One had sustained him by the continuation of its nutriment; for that entire period there was neither hunger, nor thirst, nor bodily weakness. But now, due to his wish to accept food, a reflection arose in the manner beginning with "Tathāgatas do not." Having thus arisen, having known with their own minds the reflection in the mind of the Blessed One. "From the four directions" means from the four quarters. "Stone bowls" means bowls made of mung-bean-coloured stone. The Blessed One accepted just these; it was said with reference to those very ones. But the four great kings first offered bowls made of sapphire gems; the Blessed One did not accept them. Then they offered these four bowls made of mung-bean-coloured stone; the Blessed One accepted all four bowls for the purpose of preserving their faith, not out of great desire. And having taken them, he resolved that all four become as if one single bowl; for all four the fruit of merit was equal. Thus, having made them into one by his resolution, the Blessed One accepted the parched corn-flour and honey-balls in the costly stone bowls. "Costly" means in the costly; the meaning is individually of great value. Alternatively, "costly" means new, fresh; the meaning is produced at that very moment. "Two utterances were theirs" means with the double announcement. Alternatively, the meaning is that they attained the state of lay followers by means of two utterances. They, having thus declared their state as lay followers, said to the Blessed One - "To whom, venerable sir, should we from today onwards pay respect and rise for?" Then the Blessed One touched his head, and hairs clung to his hand. He gave those to them saying "You should keep these." They, having received the hair relics, as if anointed with the deathless, delighted and pleased, having paid homage to the Blessed One, departed.

The talk on the Rājāyatana tree is concluded.

The Discussion of Brahmā's Request

7. Then the Blessed One, after the elapse of a week, having risen from that concentration, having completed all the tasks of the aforementioned kind, went again from the foot of the rājāyatana tree to the goatherd's banyan tree. "A reflection arose" means that as soon as he sat down there, this reflection of mind, practised and well-practised by all Buddhas, arose. But why does this arise for all Buddhas? For the purpose of reviewing the greatness, weightiness and profundity of the Teaching, and because of the desire to teach when requested by Brahmā. For the Buddhas know: "When such a reflection has arisen, Brahmā will come and request the teaching of the Teaching, and then beings will develop reverence for the Teaching, for the world's inhabitants hold Brahmā in high regard." Thus this thought arises for these two reasons.

Therein, "adhigato kho myāyaṃ" means "attained indeed by me is this." "Ālayarāmā" means beings cling to the five strands of sensual pleasure, therefore those are called "attachments" (ālayā). They delight in those attachments - thus "delighting in attachment." Devoted to attachments - thus "rejoicing in attachment." "Thoroughly pleased with attachments" means ālayasammuditā. "Yadidaṃ" is a particle. With reference to "ṭhānaṃ" as "yaṃ idaṃ" and with reference to dependent origination as "yo ayaṃ," the meaning should be understood thus. "Idappaccayatāpaṭiccasamuppādo" means the conditions of these are specific conditions (idappaccayā); specific conditionality (idappaccayatā) is just specific conditions; and that specific conditionality and dependent origination together make idappaccayatāpaṭiccasamuppādo. "So mamassa kilamatho" means that which is called teaching to those who do not understand, that would be weariness for me; "that would be harming for me" is the meaning. "Bhagavantaṃ" means "of the Blessed One" (bhagavato). "Anacchariyā" means following upon what is wonderful (anu acchariyā). "Paṭibhaṃsu" means they became the domain of the knowledge called intuitive understanding; they reached the state of being worthy of reflection.

"Halaṃ" - here the syllable "ha" is merely a particle; "alaṃ" (enough) is the meaning. "Pakāsituṃ" means to teach. It is said: "Enough now for me to teach this Teaching attained with difficulty." "Paṭisotagāmiṃ" means paṭisotaṃ is called Nibbāna; "going towards Nibbāna" is the meaning. "Rāgarattā" means infatuated with sensual lust, lust for existence and lust of wrong views. "Na dakkhanti" means they will not see. "Enveloped by a mass of darkness" (tamokhandhena āvuṭā) means overpowered by the heap of ignorance. "Appossukkatāya" means by the state of being without eagerness; "by the lack of desire to teach" is the meaning.

8. "Where indeed" means in whatever world. "Appeared before the Blessed One" means having brought the great Brahmās from the ten thousand world-systems, he came for the purpose of requesting the teaching of the Dhamma and appeared before the Blessed One. "Apparajakkhajātikā" means those who have little dust of lust, hate and delusion in the eye made of wisdom - such is their nature, thus they are "of the nature of having little dust." "There will be those who understand the Teaching" means those who will penetrate it.

"Appeared" means became manifest. "Devised by those with stains" means devised by the six teachers who are stained with the stains of lust and the like. "Open" means open up this. "The door to the Deathless" means the noble path that is the door to the Deathless, to Nibbāna. "Let them hear the Teaching awakened to by the Stainless One" means let these beings hear the Teaching of the Four Truths, awakened to by the Perfectly Self-awakened One who is stainless due to the absence of stains of lust and the like.

"Just as one standing on a rocky mountain peak" means just as one standing on a rocky, solid mountain peak, just as a man with sight might see the populace all around, so too you, O wise one of beautiful wisdom, the Blessed One, the all-seeing one through omniscient knowledge, having ascended the palace made of the Teaching, made of wisdom, yourself free from sorrow, look upon, consider the populace sunk in sorrow and overcome by birth and ageing.

"Rise up" - he speaks requesting the Blessed One to undertake a wandering journey for the purpose of teaching the Teaching. Among "hero" and so on, the Blessed One is a hero because of possessing energy. He is a victor in battle because of having conquered the Māras of the deity's son, death, defilements and activities. He is a caravan leader because of the ability to bring beings across the wilderness of birth and the like. He is free from debt because of the absence of the debt of sensual desire.

9. "Request" means entreaty. "With the Buddha-eye" means with the knowledge of the diversity of faculties and with the knowledge of the inclinations and underlying tendencies. For the name "Buddha-eye" applies to these two knowledges. "With little dust in their eyes" means those for whom the dust of lust and so forth upon the eye of wisdom is little - they are those with little dust in their eyes. Those for whom that is great - they are those with much dust in their eyes. Those whose faculties such as faith are sharp - they are those with sharp faculties. Those whose faculties are soft - they are those with soft faculties. Those whose dispositions such as faith are good - they are those of good disposition. Those whose dispositions such as faith are not good - they are those of poor disposition. Those who observe the reason that has been explained, who are able to be instructed with ease, they are easy to instruct. Those who see the world beyond and fault as dangerous - they are those dwelling seeing the danger in the world beyond and in fault. "In a pond of water lilies" means in a waterlily pond. The same method applies to the others as well. "Nourished while submerged within" means those which nourish themselves while remaining submerged within the water. "Standing level with the water" means standing at the same level as the water. "Having risen above the water, standing" means having surpassed the water, standing.

"Open" means opened. "Doors to the Deathless" means the noble path. For that is the door to Nibbāna, which is termed the Deathless. "Let them release their faith" means let all release their own faith. The meaning of the last two lines is this: I did not speak among humans, among devas and humans, this sublime, supreme Teaching, well-practised and familiar to me, perceiving weariness of body and speech.

The talk on Brahmā's request is concluded.

The Talk on the Group of Five

10. "Wise" means possessed of erudition. "Experienced" means possessed of lucidity. "Intelligent" means endowed with wisdom that arises on each occasion. "One who has long had little dust in his eyes" means a purified being, one of defilement-free nature, because of the suppression by attainment. "Will understand" means will discern, will penetrate. "Knowledge also arose in the Blessed One" means omniscient knowledge arose: "Having died within the past seven days, he was reborn in the base of nothingness." "Has suffered a great loss" means that, having fallen away from the path and fruit that could have been attained within seven days, there was a great loss for him, because he was reborn at an inopportune time. "Died last evening" means he died yesterday; and he saw that he too was reborn in the base of neither-perception-nor-non-perception. "Of great service" means of great benefit. "Attended on me when I was resolute in striving" means they attended on one whose self was directed towards the purpose of striving, by offering water for washing the face and so forth.

11. "Between Gayā and the Bodhi tree" means Upaka saw the Blessed One between the Bodhi seat and Gayā. "Travelling on the highway" means having set out upon the highway.

"The all-conquering one" means one who stands having overcome all phenomena of the three planes. "The all-knowing one" means I have known, I have understood all phenomena of the four planes. "Untainted by all phenomena" means untainted by the stain of defilements in all phenomena of the three planes. "Having abandoned all" means one who stands having abandoned all phenomena of the three planes. "Liberated through the elimination of craving" means liberated by taking Nibbāna, the elimination of craving, as object. "Having directly known by myself" means having known all phenomena of the four planes by oneself. "Whom should I point to as teacher" means whom else should I point to saying "this is my teacher."

"I have no teacher" means in supramundane states there is no one called a teacher for me. "There is no one who is my match" means there is no one called a counterpart person for me. "Become cool" means become cool through the quenching of the fire of all mental defilements. Quenched because of the very quenching of mental defilements.

"The city of Kāsi" means the city in the Kāsi kingdom. "I will beat the drum of the Deathless" means I am going to strike the drum of the Deathless for the attainment of the Wheel of the Teaching.

"You deserve to be the infinite conqueror" means fit to be the infinite conqueror. "May it be so, friend" means friend, such a thing might indeed be so. "Having shaken his head" means having nodded his head.

12. "They made an agreement" means they made an agreement. "One given to luxurious living" means one practising for the purpose of abundance of robes and so on. "Strayed from striving" means strayed, dropped, fallen away from striving. "Reverted to luxurious living" means reverted for the purpose of abundance of robes and the like. "Lend an ear, monks" means bring forward your ear, monks; the meaning is: direct the faculty of the ear towards the hearing of the Teaching. "The Deathless has been attained" indicates that the Deathless, Nibbāna, has been attained by me. "By that conduct" means by that difficult conduct. "By that practice" means by that practice of austerity. "Do you recall of me" means do you recall, do you perceive of me. "Spoken in such a way as this" means the meaning is: such a statement as this has been spoken. "The Blessed One was able to convince the group of five monks" means he was able to make them understand that "I am the Buddha."

13. "Giving vision" is said with reference to the eye of wisdom. Beyond this, everything is clear in terms of the meaning of the words. However, in terms of the distinctions of intention, connection, construction, and so forth, it should be understood in the manner stated in the Papañcasūdanī, the commentary on the Majjhima. For from this point onwards, guarding the minds of the great multitude who are averse to excessive elaboration, without expounding the discourse on the suttas, we shall expound only the discourse on the Vinaya.

18. "That itself was that venerable one's full ordination" means that for him who was established in the fruit of stream-entry on the full moon day of Āsāḷhī together with eighteen crores of deities, produced by the word of the Blessed One "Come, monk" - that itself was that venerable one's full ordination by the "Come, monk" method.

19. In the passage beginning with "Then, of the Venerable Vappa," the eye of the Teaching arose for the Elder Vappa on the first day of the fortnight, for the Elder Bhaddiya on the second day, for the Elder Mahānāma on the third day, and for the Elder Assaji on the fourth day. For the purpose of purifying the defilements that arose in the meditation subjects of these monks, the Blessed One remained within the monastery itself. Whenever defilements arose in their meditation subjects, he went through the air and removed the defilements. On the fifth day of the fortnight, however, having assembled all of them together, he instructed them with the Discourse on Non-self. Therefore it is said, "Then the Blessed One, the group of five," etc.

24. "Now at that time there were six Worthy Ones in the world" means that on the fifth day of the fortnight, there were six human Worthy Ones in the world.

The talk on the group of five is concluded.

The Talk on Going Forth

31. "Of successive generations" means of ancient lineage after ancient lineage by way of tradition - this is the meaning. "Now at that time there were sixty-one Worthy Ones in the world" means the former six and these fifty-five - thus within the rainy season itself sixty-one human beings were Worthy Ones - this is the meaning.

Herein, this is the previous connection of the sons of good family beginning with Yasa - In the past, it is said, fifty-five companions, acting as a group, were going about performing meritorious deeds and tending to the bodies of the destitute. One day, having seen a pregnant woman who had died, thinking "We shall cremate her," they carried her out to the charnel ground. Having left five persons at the charnel ground, saying "You cremate her," the rest entered the village. The young man Yasa, while piercing and turning over that body and cremating it, attained the perception of foulness. He showed the other four persons also, saying "Look, friends, at this impure and repulsive thing." They too obtained the perception of foulness there. All five persons, having gone to the village, told the remaining friends. The young man Yasa, having gone home as well, told his mother and father and his wife. They all too developed the foulness meditation. This was their previous connection. Therefore, in the Venerable Yasa, the perception of a charnel ground arose regarding the dancing women, and through that very endowment of decisive support, the distinctive attainment of all of them came about.

"Then the Blessed One addressed the monks" means the Blessed One, while dwelling at Bārāṇasī until the last full moon day of Kattika, one day addressed those sixty monks who had destroyed the mental corruptions.

32. "Divine" means snares of desire in divine sense objects. "Human" means snares of desire in human sense objects. "Let not two go by one" means let not two go by one path. "Through not hearing" means by reason of not hearing. "They are declining" means not attaining what has not been attained, they are declining from the attainment of distinction.

33. "O Death" means a lowly, inferior being. "Moving through the sky" is said referring to the snare of lust. For he said it thinking of that as "moving through the sky."

34. "From various directions, from various countries" means from various directions and from various countries. In the passage beginning with "I allow, monks, now you yourselves in those various directions, in those various countries, give the going forth," when giving the going forth to a clansman who is a candidate for going forth, those persons who have been rejected further on, beginning with "Monks, one afflicted with five diseases should not be given the going forth," up to "one who is blind, dumb, or deaf should not be given the going forth" - excluding those, a person free from defects for going forth should be given the going forth. And he too must be one permitted by his mother and father. The characteristic of that permission we shall explain in the discourse: "Monks, a son not permitted by his mother and father should not be given the going forth; whoever should give the going forth, there is an offence of wrong-doing."

Even when giving the going forth to one who is thus free from defects for going forth and permitted by his mother and father, if he has unshaven hair and there are other monks within the same boundary, permission for the tonsure should be sought for the purpose of cutting the hair. The manner of that seeking permission we shall explain at the passage: "I allow, monks, to inform the Community for the tonsure." If there is opportunity, one should give the going forth oneself. If one is occupied with recitation, questioning, and so forth, and does not find the opportunity, a junior monk should be told: "Give this one the going forth." Even if not told, if a junior monk gives the going forth designating the preceptor, it is valid. If there is no junior monk, even a novice should be told: "Take this one to a detached boundary, give the going forth, clothe him in ochre robes, and come back." But the refuges should be given by oneself. Thus he has been given the going forth by a monk alone. For a man, no one other than a monk is permitted to give the going forth; for a woman, no one other than a bhikkhunī. But a novice or a female novice is permitted to give the ochre robes by instruction. The shaving of the hair, done by anyone, is well done.

But if he is of suitable nature, with good roots, well-known, distinguished, a clansman, one should make the opportunity and give the going forth oneself. And he should not be sent away with the words: "Take a lump of clay, bathe, wet the hair, and come back." For those wishing to go forth, at first there is strong enthusiasm, but afterwards, seeing the ochre robes and the razor for removing the hair, they become frightened and run away right then. Therefore, one should personally take him to the bathing place, and if he is not too young, he should be told: "Bathe." But his hair should be washed by oneself, taking the clay. A young boy, however, should be bathed by having him enter the water himself and rubbing him with cow-dung and clay. If he has scabies or boils, just as a mother does not feel disgust towards her son, even so, without feeling disgust, one should bathe him by thoroughly rubbing his hands, feet, and head. Why? For by this much assistance, clansmen develop strong affection and keen respect towards their teachers and preceptors and towards the dispensation, become of a nature not to turn back, dispel arisen discontent and attain the state of an elder, and become grateful and appreciative.

Thus, during the time of bathing or during the time of shaving the hair and beard, one should not say: "You are well-known and distinguished; now, depending on you, we shall not be troubled for requisites," nor should any other talk not leading to liberation be spoken. Then, having said to him: "Friend, pay careful attention, establish mindfulness," the meditation subject of the five-fold skin group should be explained, and in explaining it, one should explain it by making evident the impure, disgusting, and repulsive nature by way of colour, shape, smell, source, and location, or the lifeless and soulless nature. For if he has previously had his formations examined and has developed meditation, like a ripe boil awaiting the prick of a thorn, and like a mature lotus awaiting the rising of the sun, then when the attention to the meditation subject has barely begun, his knowledge proceeds crushing the mountain of defilements just as a thunderbolt crushes a mountain, and he attains arahantship at the very edge of the razor. For all those who have attained arahantship at the edge of the razor, all of them, having received such instruction, did so relying on the method given by a good friend as teacher, not without relying on it. Therefore, such a talk should be spoken to him from the very beginning.

When the hair has been shaved off, having rubbed the head and body with turmeric powder or scented powder and removed the household scent, he should be made to receive the ochre robes three times, or twice, or once. Then, even without placing them in his hands, if the teacher or the preceptor himself clothes him, it is valid. Even if he instructs another junior monk, or a novice, or a lay follower, saying: "Friend, take these ochre robes and clothe this one," or instructs that very person, saying: "Take these and clothe yourself" - all is valid. All of it is as though given by that monk alone.

But whatever lower robe or upper robe he puts on without being instructed, that should be removed and given again. For only an ochre robe given by a monk with his own hand or by his instruction is valid; one not given is not valid, even if it belongs to that very person - how much more so when it belongs to the preceptor! This is the determination regarding "first, having had the hair and beard shaved off, having had ochre robes put on, having had the upper robe arranged on one shoulder."

"Having had him pay homage at the feet of the monks" means having had him pay homage at the feet of those monks who have assembled there. Then, for the purpose of taking refuge, having had him sit down squatting, having had him raise joined palms, he should be told "say thus." He should be told: "Say what I say." Then the refuges should be given to him by the preceptor or the teacher in the manner beginning with "I go for refuge to the Buddha," in the order as stated, not in a reversed order. For if he gives even one word or one syllable in a reversed order, or gives "I go for refuge to the Buddha" alone three times and then gives each of the others three times, the refuges have not been given.

But having rejected this full ordination by going for refuge, the authorised full ordination is valid with one-sided purity. But the novice's going forth is valid only with purity on both sides, not with one-sided purity. Therefore, for full ordination, if the teacher performs the act avoiding both the fault of the motion and the fault of the formal act, it is well done. But for the going forth, these three refuges must be spoken by both the teacher and the pupil without diminishing the correct articulation of the syllables such as 'ba,' 'dha,' and so forth. If the teacher is able to speak but the pupil is not able; or the pupil is able but the teacher is not able; or both are not able, it is not valid. But if both are able, it is valid.

And when giving these, they should be given either making them continuous with nasal endings, as in "Buddhaṃ saraṇaṃ gacchāmī," or they should be given by breaking them, making them end with 'ma,' as in "Buddhaṃ saraṇaṃ gacchāmī." In the Andhaka Commentary it is stated that after announcing the name, one should say "I, venerable sir, Buddharakkhita, for as long as life lasts, go for refuge to the Buddha." That is not found in any other commentary, nor is it stated in the canonical text; it is merely their preference, therefore it should not be adopted. For the refuge is not invalidated for one who does not speak thus.

"I allow, monks, the going forth and full ordination by these three goings for refuge" means: by these three goings for refuge beginning with "I go for refuge to the Buddha," spoken three times with purity on both sides, I allow both the going forth and the full ordination - this is the meaning. Therein, since full ordination was rejected later, therefore it does not stand by mere refuge-going at present. But since the going forth was later allowed thus: "I allow, monks, the novice's going forth by these three goings for refuge," therefore it stands even now by mere refuge-going alone. For by this much one is established in the stage of a novice.

But if he is intelligent, of a wise nature, then the training rules should be recited to him in that very place. How? As they were recited by the Blessed One. For this was said:

"I allow, monks, ten training rules for novices, and that novices should train in them. Abstinence from the destruction of life, abstinence from taking what is not given, abstinence from unchastity, abstinence from false speech, abstinence from intoxicating drinks and drugs that cause heedlessness, abstinence from eating at improper times, abstinence from dancing, singing, music, and watching shows, abstinence from wearing garlands, using perfumes, and beautifying with cosmetics, abstinence from high and luxurious beds, abstinence from accepting gold and silver."

In the Andhakaṭṭha Commentary, however, "I, Venerable Sir, named so-and-so, undertake for life the training rule of abstaining from the destruction of life

It has been said that the giving of the training rules should be done like the giving of the refuges, with "I undertake," but that is found neither in the canonical text nor in the commentaries; therefore they should be recited just as in the canonical text. For the going forth is accomplished by the goings for refuge alone; the training rules, however, should be understood as merely for the fulfilment of the training. Therefore, for one who is unable to learn them in the manner given in the canonical text, it is permissible to explain them by meaning in whatever language. But as long as he does not know the training rules to be trained in by himself, and is not skilled in the procedures regarding the wearing of the outer robe, bowl, and robes, standing, sitting, and so forth, and in the rules concerning drinks, food, and the like, he should not be sent to the dining hall, or the place for distributing tickets, or any such place; he should be kept in the vicinity, he should be looked after like a young child, all that is allowable and not allowable should be explained to him, and he should be trained in the rules of proper conduct regarding the lower robe, upper robe, and so forth. Therefore, by him too, having kept well away from the ten grounds for expulsion stated later thus: "I allow, monks, that a novice possessed of ten factors be expelled," and fulfilling the rules of proper conduct, he should train well in the tenfold virtue.

The account of the going forth is finished.

The Second Talk on Māra

35. "For me, monks" means "by me." Alternatively, "that wise attention which is mine, by that cause" is the meaning. Furthermore, regarding "has been attained," here, by converting the case ending, it should be stated as "by me."

The second talk on Māra is concluded.

The Account of the Bhaddavaggiya

36. "Bhaddavaggiya" means that those princes were auspicious in form and mind, and they wandered about in a group; therefore they are called "Bhaddavaggiya." In "tena hi vo," the word "vo" is merely a particle. "The eye of the Teaching arose" means that for some the path of stream-entry arose, for some the path of once-returning arose, and for some the path of non-returning arose. For these three paths too are called "the eye of the Teaching." They, it is said, were thirty rogues in the Tuṇḍila Jātaka, and then, having heard the admonition of Tuṇḍila, they observed the five precepts; this was their previous kamma.

The account of the Bhadda group is finished.

The Talk on the Wonder at Uruvelā

37. "Chief" means the forerunner. "Eminent one" means the highest, one of purified wisdom.

38. "Without damaging" means without destroying. "The fire with fire" means the fire of the serpent with one's own fire. "I would overcome" means I would overpower, or I would destroy. "Contempt" means anger. "But yet he is not a Worthy One as I am" means he speaks thinking of himself thus: "I am a Worthy One."

39. The verses beginning with "At the Nerañjarā, the Blessed One" were added later.

44-49. "Should spread out" means the meaning is: having spread out for the purpose of drying, one should place it. "Brought down its branch" means it bent down as if saying "Venerable sir, bring your hand here." "Having dismissed" means having sent away. "Fire vessels" are what are called fire receptacles.

51. "Long since" means from a long time ago.

52. In "kesamissaṃ" and so forth, "kesamissaṃ" means hair itself. This same method applies everywhere. "Khārikājaṃ" means a carrying-pole load.

The account of the miracles at Uruvelā is finished.

The Talk on the Meeting with Bimbisāra

55. "Palm Grove" means the palm tree garden. "At the Suppatiṭṭha shrine" means at a certain banyan tree; that, it is said, was its name. "With twelve myriads" - here one myriad is ten thousand. "Addressed" means he spoke for the purpose of cutting off their doubt.

"Instructor of the emaciated ones" means: the meaning is that he was an adviser and counsellor of ascetics who had obtained the name "emaciated ones" due to having thin bodies through the practice of austerities. Or alternatively, the meaning is that he himself, being an emaciated ascetic and being eloquent, was one who advised and counselled others. "For what reason abandoned" means abandoned for what reason. This is what is meant - "You yourself, being the advisory teacher of the ascetics who tend the fire dwelling at Uruvelā, having seen what did you abandon it? I ask you about this matter - for what reason has your fire sacrifice been abandoned?"

The meaning of the second verse is this - Sacrifices assert these sensual pleasures beginning with forms, and women; and I, having known that all this variety of sensual pleasures beginning with forms is a stain in the clingings of the aggregates, since these sacrifices of the variety of what is sacrificed and offered assert nothing but stain, therefore I did not delight in what is sacrificed or offered; the meaning is: I did not delight in either what is sacrificed or what is offered.

In the third verse - "Then in what now" means then where now. The remainder is clear in itself.

In the fourth verse - "State" means the state of Nibbāna. "Peaceful" because of its nature of peace. "Without clinging" because of the absence of clingings. "One who owns nothing" because of the absence of lust, impediments and the like. "Non-attached to sensual existence" because of non-attachment to the three existences - that sensual existence which sacrifices assert, even in that sensual existence non-attached. "Not subject to change" because of the absence of birth, ageing and death. "Not to be led by another" means it is to be attained only by the path developed by oneself, not to be attained by anyone else. Because I saw such a state, therefore I did not delight in what is sacrificed or offered. What does he show by that? I who did not delight in what is sacrificed or offered, which accomplish the attainment of the world of gods and humans, how could I say "my mind is indeed delighted here in the world of gods and humans"?

56. Having thus made known the state of non-delight in the entire world, then the Venerable Uruvelakassapa made known his state as a disciple of the Blessed One, saying "I am a disciple." And that, indeed, having displayed various miracles in the sky. "The eye of the Teaching" means the knowledge of the path of stream-entry.

57. "Wishes" means aspirations; the meaning is longings. Regarding "I, venerable sir" - although his going for refuge was already accomplished through the penetration of the path, he had only arrived at the going by way of determination; now he makes a self-declaration by speech. He, having attained the state of definite refuge by the power of the path, making it known to others by speech and also going by way of prostration, speaks thus.

58. "With the colour of refined gold" means having the same colour as a gold coin made of refined gold. "Dwelling in the ten" means one who has dwelt in the ten noble dwellings. "Knowing the ten teachings" means one who knows the ten courses of action. "Endowed with the ten" means endowed with the ten qualities of one beyond training. "Tamed in every way" means tamed in all respects; for there is nothing whatsoever untamed among the Blessed One's eye and other faculties.

59. "He sat down to one side when the Blessed One had finished eating and had removed his hand from the bowl" means: having observed that the Blessed One had eaten and had removed his hand from the bowl, he sat down in one place - this is the meaning. "For those who are desirous" means: for those desirous of going to pay homage to the Buddha and of hearing the Dhamma. "Approachable" means: able to be reached. "Uncrowded" means: not crowded. "With little noise" means: with little noise from the sound of speech. "With little disturbance" means: with little disturbance from the sound of the city's clamour. "With an atmosphere of solitude" means: free from the bodily breeze of people passing about. "Vijanavāda" is also a reading; free from the chatter of people within - this is the meaning. "Vijanapāta" is also a reading; devoid of the movement of people - this is the meaning. "Remote from people" means: a place suitable for people's private activities. "Suitable for seclusion" means: befitting solitude.

The Discussion on the Going Forth of Sāriputta and Moggallāna

60. "Sāriputtamoggallānā" means Sāriputta and Moggallāna. "An agreement had been made by them - 'Whoever first attains the Deathless, let him inform the other'" - it is said that both of them, in their lay life, known by the names Upatissa and Kolita, accompanied by two hundred and fifty young men, went to the hilltop festival. There, having seen the great multitude of people, this occurred to them: "This great mass of beings, not having reached a hundred years, will fall into the jaws of death." Then both of them, when the assembly had risen, having questioned each other and being of one mind, with the perception of death established, discussed: "Friend, since there is death, there must also be the Deathless; come, let us seek the Deathless." For the purpose of seeking the Deathless, they went forth with their retinue in the presence of Sañcaya, the clothed wandering ascetic, and within a few days, having reached the far end of his range of knowledge and not seeing the Deathless, they asked: "Is there, teacher, any further essence here?" Having heard "There is not, friend, this is all there is," they made an agreement: "This is empty, friend, without essence; whoever among us first attains the Deathless, let him inform the other." Therefore it was said - "An agreement had been made by them" etc.

In "with pleasing going forward" and so forth, the instrumental case should be understood as denoting the characteristic of being in that state. "The path known by those who seek" - this is the instrumental case expressing the reason for following; For this is what is said: "What if I were to follow behind this monk, step by step? Why? Because this following step by step is a path known by those who seek, a path both recognised and resorted to" - this is the meaning. Alternatively, "known by those who seek" means: by us who seek, thinking 'since there is death, there must also be the Deathless,' what is merely known to exist through inferential knowledge is called Nibbāna; seeking that, searching for it - thus should the meaning here be understood.

"Taking his almsfood, he returned" means he approached a certain wall-base of the kind described in the Sudinna section and sat down. Sāriputta too, thinking "It is not yet the right time to ask a question," waiting for the right time, stood to one side, and for the purpose of fulfilling the duty of proper conduct, having offered water from his own water-pot to the Elder who had completed his meal, and having exchanged friendly greetings with the Elder whose hands and feet were washed, he asked his question. Therefore it was said - "Then the wandering ascetic Sāriputta" etc. "Na tāhaṃ sakkomī" means "I am not able to you." Here, however, the Elder who had attained the analytical knowledges was not unable to do even this much. But thinking "I shall arouse in this one reverence for the Dhamma," he took up the position that in every respect the domain of the Buddha is beyond one's own domain, and spoke thus.

"Whatever phenomena arise from a cause" - those arising from a cause are the five aggregates; By this he shows the truth of suffering. "The Tathāgata has declared their cause" - their cause is the truth of the origin; And the Tathāgata has declared that - thus he shows. "And whatever is their cessation" - the cessation of non-occurrence of both those truths; And the Tathāgata has declared that - this is the meaning. By this he shows the truth of cessation. The truth of the path, though not shown here in its own form, is shown by implication, for when cessation is stated, the path that leads to its attainment is as good as stated. Alternatively, in "and whatever is their cessation," both truths are shown thus: whatever is their cessation and the means to cessation. Now, establishing that very meaning, he said: "Thus speaks the Great Ascetic."

"This is indeed the Teaching, if only so much" means even if there is nothing beyond this, even if only this much - merely the fruit of stream-entry - is to be attained, still this is indeed the Teaching; that is the meaning. "You have penetrated the sorrowless state" means that which we were wandering about seeking, that sorrowless state you have penetrated; it has been attained by you; that is the meaning. "Unseen, passed by, for many myriads of aeons" means this state has indeed passed by unseen by us for many myriads of aeons; thus, by the unseen nature of that state, he indicates his own great loss over a long period.

62. "In the profound domain of knowledge" means both profound and being the domain of profound knowledge. "In the unsurpassed extinction of clinging" means in Nibbāna. "Liberated" means liberated through liberation that has that as its object. "Declared" means he declared through the knowledge of the perfection of disciples, saying "This will be my pair of disciples, the foremost, the auspicious pair." "That itself was those venerable ones' full ordination" means that their full ordination was the 'Come, monks' ordination itself. And when they had been thus fully ordained, the Elder Mahāmoggallāna became established in arahantship within seven days, and the Elder Sāriputta within a fortnight.

In the past, it is said, a Buddha named Anomadassī arose in the world. His ascetic named Sarada, having made a pavilion with various flowers in his own hermitage and having seated the Blessed One on a flower seat itself, and having likewise made a pavilion for the community of monks and having prepared flower seats, aspired to the state of chief disciple. And having aspired, he sent word to a merchant named Sirīvaḍḍha: "I have aspired to the position of chief disciple; you too come and aspire to a position." The merchant, having made a pavilion of blue lotuses, having fed the community of monks headed by the Buddha there, aspired to the state of second disciple. Among those, the ascetic Sarada was born as the Elder Sāriputta, and Sirīvaḍḍha as the Elder Mahāmoggallāna - this was their previous deed.

63. In the passage beginning with "for making men sonless" - for those whose sons go forth, it is for making them sonless. For those whose husbands go forth, it is for making them widows, for the state of widowhood. By both, it is for the destruction of families. "Sañcaya's followers" means the pupils of Sañcaya. "Giribbaja of the Magadhans" means the city of Giribbaja in the country of the Magadhans. "Great heroes" means those of great energy. "Of those being led" means among those being led. The possessive case is used in the locative sense, or in the accusative sense. "What envy is there for those who understand" - for those who understand that they lead by the Teaching, what jealousy is there?

The talk on the going forth of Sāriputta and Moggallāna is concluded.

The Discussion on Duties to the Preceptor

64-65. "Without a preceptor" means devoid of a teacher who scrutinises what is faulty and what is not faulty. "Not decently attired" means not endowed with proper deportment; the meaning is devoid of conduct befitting a recluse. "Over the food" means over the food. "Bowl for offering" means the bowl used for going on almsround. For people regard that as leftover, therefore it is said "bowl for offering." Or alternatively, the meaning here should be understood as: they offer the bowl having stood up. "I allow, monks, a preceptor" means the meaning is: I allow taking a preceptor. "He shall establish the mind of a son" means he shall establish the mind through affection based on the household relationship, thinking "This one is my son." This same method applies to the second term as well. "Respectful and deferential" means having established a sense of reverence and a sense of seniority. "Of shared livelihood" means of shared way of living. "It is good" and so forth - these five terms are synonyms for the acceptance of the preceptor status. "He makes known by body" means thus, when the co-resident has said three times "Venerable sir, be my preceptor," if the preceptor, by means of any one of the five terms beginning with "It is good," makes known the taking of a preceptor by body, or by speech, or by body and speech, saying "The preceptor has been taken by you," the preceptor is taken. For this alone is the taking of a preceptor herein, namely, the preceptor's announcing by speech any one of these five terms, or making the meaning known by body. But some say this with reference to the acceptance "It is good." That is not the standard, for the preceptor is taken merely by the request and the granting; acceptance is not a factor herein. Even by the co-resident, it is fitting to know not merely "By this term of mine the preceptor has been taken." It is also fitting to know: "From this day forth the elder is my responsibility, and I too am the elder's responsibility."

66. "Therein this is the proper conduct" means: what was stated as "one should conduct oneself properly" - therein this is the proper conduct. "Having risen early, having taken off his sandals" means: if at the time before dawn, sandals that had been put on for the purpose of walking meditation or for the purpose of wearing after washing the feet are on his feet, those should be removed having risen early. "A wooden toothbrush should be given" means: having brought three wooden toothbrushes - a large, a medium and a small - whichever he takes for three days, from the fourth day onwards the same kind should be given. If without making a fixed choice he takes whichever one, then whatever kind he obtains, that kind should be given.

"Water for washing the face should be given" means: having brought both cold and hot water, whichever he uses for three days, from the fourth day onwards the same kind of water for washing the face should be given. If without making a fixed choice he takes whichever one, then whatever kind he obtains, that kind should be given. If he uses both kinds, both kinds should be brought. Having placed the water at the place for washing the face, sweeping should be done starting from the toilet. While he has gone to the toilet, the residential compound should be swept; in this way the residential compound is not left unattended. While he has not yet come out from the toilet, the seat should be prepared. When he has attended to his bodily needs and come back and sat down there, the duty stated in the manner beginning with "if there is rice gruel" should be performed. "Dirty" means soiled with some rubbish; but if there is no other rubbish and there are only water drops, it should be wiped even with the hand.

"Having folded them together" means having put the two robes together; those two robes put together - both double robes - should be given. For every robe, because it is folded together, is called a "double robe." Therefore it was said - "The double robes should be given." "One should not go too far, one should not go too near" - herein, if turning back and looking at the preceptor, one can reach him in one or two steps, to that extent one should be understood as having gone neither too far nor too near. "The bowl and its contents should be received" means: if during the alms round the preceptor has received rice gruel or food and the bowl is hot or heavy, having given one's own bowl to him, that bowl should be taken - this is the meaning. "While the preceptor is speaking, talk should not be interrupted now and then" means: whether speaking in a house or elsewhere, while his speech is not finished, another conversation should not be initiated. And from this point onwards, wherever a prohibition is made with the negative particle, an offence of wrong-doing should be understood in every case. For this is the nature of the Khandhaka rules. "Speaking on the verge of an offence" means speaking words close to an offence by way of terms, investigation of offences, serious matters and so forth. "Should be prevented" means he should be restrained as if asking: "Venerable sir, is it proper to say such a thing? Would there not be an offence?" But one should not, having decided "I will restrain him," say "Elder, do not speak thus."

"Having come first" means: if the village is nearby, or if there is a sick monk in the monastery, one should come back from the village first. If the village is far away, there is no coming back together with the preceptor; having left the village together with him, having wrapped the bowl with the robe, one should come first by a shortcut. Thus, when returning, having come first, all duties beginning with preparing the seat should be performed. "Is wet" means damp, soaked with perspiration. "Having raised the corner by four inches" means having made the corner exceed by the measure of four inches, the robe should thus be folded. Why? So that there may be no crease in the middle. For when folded evenly, a crease occurs in the middle; from that, being constantly broken at the same place, it becomes weak - this was stated for the purpose of preventing that. Therefore, so that where the crease is today, it does not break there tomorrow, each day it should be folded having raised it by four inches. "The waistband should be placed in the fold" means: having folded the waistband, it should be placed inside the fold of the robe and stored.

"If there is almsfood" - herein, one who eats either in the village itself, or in a house, or in the refectory and then comes back, or who does not obtain alms, for him there is no almsfood; but for one who has not eaten in the village, or for one who has obtained alms, there is; therefore "if there is almsfood" etc. was stated. Even if he himself has none, but wishes to eat, having given water, almsfood should be offered even from what one has obtained oneself. "Should be asked about drinking water" means while eating, three times he should be asked about drinking water thus: "Venerable sir, let drinking water be brought." If there is time, when the preceptor has eaten, one should eat oneself. If the time is pressing, having placed the drinking water near the preceptor, one should eat oneself as well.

"On uncovered ground" means the bowl should not be placed on ground mixed with dust and gravel that is uncovered by any of the broken tiles, broken pieces of plaster, and the like. But if the ground is finished with a black coating, or plastered with lime, and is dust-free clay, it is proper to place it on such ground. It is also proper to place it on washed sand. On dust, dirt, gravel, and the like, it is not proper. But there, having placed a leaf or a stand, the bowl should be set down thereon. "The edge on the far side, the fold on the near side" - this is stated for the purpose of inserting the hand beneath the robe-pole and the like and gently placing it down with the hand facing towards oneself. But if one takes it by the edge and places it on top of the robe-pole and the like with the fold, the fold strikes against the wall; therefore it should not be done thus.

"Bath powder should be kneaded" means bathing powder should be moistened with water and made into a lump. "Should be put aside" means it should be placed in a smoke-free spot. "Rubbing in the sweat room" means all duties such as giving charcoal, clay, hot water, and the like. "Rubbing in the water too" means all duties such as rubbing the limbs and the like. "Should be asked about drinking water" means in the sweat room thirst arises due to the heat, therefore he should be asked.

"If he is able" means if he is capable; he is not overcome by any illness; for even a co-resident pupil of sixty years, if not ill, should perform all the duties towards the preceptor; for one who neglects them out of disregard, there is an offence of wrong-doing for each breach of duty. But in the clauses connected with the negative particle, even for one who is ill, if he performs the prohibited action, it is an offence of wrong-doing. "Without scraping" means without scraping against the ground. "The door and doorpost" means without touching the door and the doorpost assembly. "Cobweb cloth" means any insect nests, spider webs, and the like. "It should first be removed from the ceiling" means it should be removed starting first from the ceiling, beginning with the ceiling. "The window corners" means the window areas and the corner areas, and the inner and outer shutters and panels, and the four corners of the room should be wiped.

"Should be laid down as it was laid down before" means it should be laid down just as it was first laid down. For this very purpose, the earlier duty was prescribed: "having noted how it was laid down, it should be taken out and put aside." But if it was first laid down by someone who did not know, it should be laid down leaving a gap of about two or three finger-breadths from the wall all around. For this is the duty regarding laying down. If there is a reed mat and it is too large, it should be cut, the edge folded back, tied, and laid down. If one does not know how to fold back the edge and tie it, it should not be cut. "The eastern windows should be closed" means the windows on the eastern side should be closed. Likewise the remaining windows should also be closed.

"Should withdraw him" means he should be led elsewhere. "Should have him withdrawn" means another monk should be told "Take the elder and go elsewhere"; "should be dissuaded" means he should be made to relinquish it. "Should have him dissuaded" means another monk should be told "Make the elder relinquish his wrong view." "Should make an effort" means for the purpose of giving probation, he should approach each monk and request. If he is capable himself, he should give it himself. If he is not capable, he should have another give it. "How indeed" means by what means indeed. This same method applies everywhere. "Or might divert it to a lighter one" means without performing suspension, one might perform censure or guidance - this is the meaning. Therefore, having known that "the Community wishes to perform an act of suspension against the preceptor," each monk should be approached and requested: "Venerable sir, please do not perform a legal act against our preceptor." If they proceed nonetheless, they should be requested: "Please perform censure or guidance instead." If they proceed nonetheless, then the preceptor should be requested: "Venerable sir, please conduct yourself properly." Thus, having made him conduct himself properly, the monks should be requested: "Venerable sirs, please revoke the legal act."

"Turning over and over" means having turned it over again and again. "One should not depart while the drops are still falling" means if even a small amount of dye is dripping, one should not depart yet. "Without asking permission from the preceptor, a bowl should not be given to a certain person" and so forth - all this is stated with reference to a person who is disagreeable to the preceptor. "Without asking permission from the preceptor, the village should not be entered" means one wishing to enter for alms or for any other business should enter only after asking permission. If the preceptor, having risen early, wishes to go on a distant alms round, he should say "Let the young ones enter for alms" and then go. If he has gone without saying so, having gone to the preceptor's residential compound and not seeing the preceptor, it is proper to enter the village. If one sees him even while entering the village, it is proper to ask permission from the place where one sees him.

"The cemetery should not be gone to" means one should not go either for the purpose of dwelling or for the purpose of seeing. "One should not depart to another direction" - here, one wishing to depart should explain the matter and request up to three times. If he gives permission, good; if he does not give permission, and while dwelling dependent on him one's recitation or questioning or meditation subject does not succeed, and the preceptor is foolish and incompetent, and merely out of desire to have one dwell near him he does not allow one to go, in such a case it is proper to go even though he prevents it. "His recovery should be awaited" means his recovery from illness should be awaited; one should not go anywhere. If there is another monk as attendant, having sought medicine and having given it into his hands, having said "Venerable sir, this one will attend," one may go.

The account of the duties towards a preceptor is finished.

The Discussion on Duties to the Co-Resident Pupil

67. Regarding the proper conduct of the preceptor towards the co-resident pupil - "Should be supported and helped" means that support and help should be given to him through recitation and so forth. Therein, "recitation" means the recitation of the text. "Questioning" means the explanation of the meaning of the text. "Exhortation" means the words "do this, do not do that" regarding a matter not yet transgressed. "Instruction" means regarding a matter already transgressed. Furthermore, whether regarding a matter transgressed or not transgressed, the first words are exhortation; repeated words are instruction. "If the preceptor has a bowl" means if he has an extra bowl. This same method applies everywhere. "Requisite" means any other ascetic's requisite as well. Here, "effort" means seeking a means of obtaining something through a lawful method. From here onwards, the duties beginning with giving a wooden toothbrush and ending with pouring water into the vessel for rinsing should be performed only for a co-resident pupil who is sick. However, withdrawing from discontent and so forth should be done even for one who is not sick. "When dyeing the robe" means when dyeing it having heard the method from the preceptor thus: "You should dye it thus." The remainder should be understood by the method already stated.

The account of the duties towards a co-resident is finished.

The Account Beginning with Improper Conduct

68. "Do not behave properly" means they do not fulfil the duties towards the preceptor as prescribed. "Whoever should not behave properly" means whoever should not fulfil the duties as prescribed; the meaning is that he commits an offence of wrong-doing. "Should be dismissed" means should be sent away. "There is no exceeding love" means there is no exceeding love based on household attachment towards the preceptor. "There is no exceeding development" means there is no exceeding development of loving-kindness; the positive side should be understood by the method of the opposite of what has been stated. "Fit to be dismissed" means suitable to be dismissed.

"A preceptor not dismissing is at fault" means he is blameworthy, he commits an offence; therefore one who does not behave properly should indeed be dismissed. And regarding not behaving properly, when the duties up to the dyeing of robes are not performed, there is deterioration for the preceptor. Therefore for one who does not perform those duties, whether released from dependence or not released from dependence, there is indeed an offence. For some, there is an offence only for one not released from dependence, starting from the giving of the bowl.

When the co-resident pupils behave properly but the preceptor does not behave properly, there is an offence for the preceptor. When the preceptor behaves properly but the co-resident pupils do not behave properly, there is an offence for them. When the preceptor accepts the duties, even if the co-resident pupils are many, there is an offence for all of them. If the preceptor says "I have an attendant, you should apply yourselves to your own recitation, attention, and so forth," there is no offence for the co-resident pupils. If the preceptor does not know whether he accepts or does not accept, he is foolish, and the co-resident pupils are many. Among them, if one monk accomplished in duties, having taken the burden upon himself saying "I shall perform the duties for the preceptor, you dwell without concern," releases the others, from the time of his taking on the burden there is no offence for them.

The account beginning with improper conduct is finished.

The Account of the Story of the Brahmin Rādha

69. In the account of the brahmin Rādha - Although the Venerable Sāriputta knew of the going forth and the full ordination allowed by the Blessed One at Bārāṇasī by the three goings for refuge, the Blessed One, however, wished to reject that lighter form of full ordination and, having made it weighty, to allow full ordination by a legal act at which a motion is put and is followed by three proclamations. Then the Elder, having understood his intention, said: "How, venerable sir, shall I give that brahmin the going forth, give him full ordination?" For the assemblies of Buddhas are skilled in understanding intentions, and he was the foremost in the assembly of the Buddha.

"By an experienced and competent monk" - herein, "experienced" means one for whom the Vinaya Piṭaka together with its commentary is mastered and proceeds fluently; in the absence of such a one, one for whom even just this much - the formal act of a motion followed by three proclamations - is well learnt and proceeds fluently, he too is "experienced" in this matter. But one who, due to illness such as coughing, consumption, phlegm and the like, or due to deficiency of lips, teeth, tongue and the like, or due to lack of familiarity with the texts, is unable to recite the formal act with complete words and syllables, or who omits a syllable or a word, or who says something other than what should be said - this one is incompetent. The opposite of that should be understood as "competent" in this matter. "The Community should be informed" means the Community should be made to know. To show what the Community should be made to know thereafter, he said beginning with "Let the venerable Community hear me" etc.

71. "Immediately after full ordination" means having received full ordination, immediately thereafter. "Engaged in misconduct" means he commits a transgression of the rules. "May he raise me up" means may he lift me up, having raised me from the unwholesome, may he establish me in the wholesome; or having lifted me from the state of a novice, may he establish me in the state of a monk. "Out of compassion" means on account of sympathy; the meaning is "having shown compassion towards me."

73. "Was established" means it was continuously occurring. "The four resources" means the four requisites. Because individual existence continues in dependence on the four requisites, therefore they are called "resources."

The account of the case of the brahmin Rādha is finished.

The Discussion on Duties to the Teacher

75. "What is this monk to you" means "what is this monk to you?" "Who should be exhorted and instructed by others" means one who should be exhorted as well as instructed by others. "Reverted to luxurious living, that is to say, the forming of a group" means that this luxurious living has the forming of a group, thus it is "the forming of a group," that is, luxurious living. The meaning conveyed is: "You have too quickly fallen into that which is called luxurious living consisting in the forming of a group, for that very purpose."

76. "Inexperienced" means devoid of the proficiency of wisdom. "A certain one too, formerly of another sect" means the wanderer Pasūra. He, it is said, having gone forth in the presence of the Elder Udāyī thinking "I shall steal the Dhamma," when being spoken to legitimately by him, refuted his doctrine. In the passage beginning with "I allow, monks, by an experienced monk," "experienced" has the very same characteristics as stated previously in the explanation of the instructor of nuns. But whoever is able to perform attendance and so forth for a pupil or a co-resident pupil who is ill, this is what is intended here by "competent." And this too was said -

"Upāli, full ordination should be given by a monk endowed with five factors, dependence should be given, a novice should be taken on. Which five? He is competent to attend to or to have attended to a pupil or a co-resident pupil who is ill, to lead away or to have led away one who is dissatisfied, to dispel by the Dhamma remorse that has arisen, to train in the higher Dhamma, to train in the higher Discipline."

77. "Had gone over to another faction" means had gone over to the faction of sectarians. "I allow, monks, a teacher" means I allow a teacher who trains in conduct and good conduct. "The teacher, monks, for the pupil" and so forth - all should be understood in the same manner as stated beginning with "the preceptor, monks, for the co-resident" and so forth. For herein the difference is merely in name.

The account of the duties towards a teacher is finished.

The Account of Dismissal and Forgiveness

80. Regarding "pupils did not behave properly towards their teachers," here, the characteristic previously stated - "for not behaving properly, when the duty from the beginning up to the dyeing of robes is not performed, there is decline for the preceptor, therefore for one who does not perform it, whether released from dependence or not released, there is indeed an offence" and "for some, starting from the offering of the bowl, there is an offence only for one whose dependence has not been released" - the offence for a pupil under dependence should not be understood by that same characteristic. For a pupil under dependence, as long as he lives depending on the teacher, all the duties towards the teacher must be performed. However, by the ordination pupils, the higher ordination pupils, and the Dhamma pupils, even those released from dependence, the duty must be performed from the beginning up to the dyeing of robes. But for these there is no offence in the matter of offering the bowl and so forth without asking permission. And among these, the ordination pupil and the higher ordination pupil are the teacher's responsibility for life. The dependence pupil and the Dhamma pupil, only as long as they live nearby. Therefore, the teacher too should behave properly towards them. For among teachers and pupils, whoever does not behave properly, for each of them there is an offence.

The account of banishment and forgiveness is finished.

The Discussion on the Cessation of Guidance

83. Regarding the cessations of dependence from a preceptor - in the cases beginning with "the preceptor has departed," this is the determination: "Departed" means he has departed from that dwelling, wishing to live elsewhere, and has gone to another direction. When he has thus gone, if there is a dependence-giver in the monastery, in whose presence dependence has been taken before on another occasion, or who shares the same communal use, dependence should be taken in his presence; there is no exemption even for a single day. If there is no such person, but there is another conscientious and agreeable monk, one who knows his conscientious and agreeable nature should request dependence on that very day. If he grants it, that is good. But if he asks "Will your preceptor 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 proper. But if one does not know his agreeable nature by ordinary means, one should observe that monk's conduct for four or five days, seek permission, and then take dependence.

But if there is no dependence-giver in the monastery, and the preceptor has gone saying "I shall return in a few days, do not be anxious," an exemption is obtained until his return. Moreover, if the people there detain him even five or ten days beyond the appointed time, he should send word to the monastery: "Let the junior monks not be anxious; I shall return on such and such a day." In this way too, an exemption is obtained. Then if, while he is coming, a danger arises on the road from a river flood or from robbers and the like, and the elder waits for the waters to recede or seeks companions, if the junior monks hear that news, an exemption is obtained until his return. But if he sends word "I shall stay right here," there is no exemption. One should go to where dependence can be obtained.

But when he has left the monastic community, or has died, or has gone over to another faction, there is no exemption even for a single day. One should go to where dependence can be obtained. "By command" means the dismissal from dependence. Therefore, one who has been dismissed by the dismissal from dependence, whether by the canonical method such as "I dismiss you," or "Do not enter here," or "Remove your bowl and robe," or "I am not to be attended upon by you," or by the extra-canonical method such as "Do not ask me for permission to enter the village" and so forth - by him the preceptor should be asked for forgiveness.

If he does not forgive from the very beginning, one should perform a formal act of penance and ask for forgiveness oneself three times. If he does not forgive, one should take the senior elders in that monastery and ask for forgiveness. If he does not forgive, one should take monks from neighbouring monasteries and ask for forgiveness. If he still does not forgive, one should go elsewhere and dwell in the presence of those who are of the same persuasion as the preceptor, thinking "Perhaps knowing that he dwells in the presence of those of my persuasion, he may forgive." If he still does not forgive, one should dwell right there. If one is unable to dwell there due to faults such as famine, it is proper to come back to that very monastery and dwell having taken dependence in the presence of another. This is the determination regarding command.

Regarding the cessations of dependence from a teacher - in the case "the teacher has departed": some teachers depart having asked permission, some without asking permission. Likewise for the pupil. Therein, if the pupil asks permission of the teacher saying "Venerable sir, I wish to go to such and such a place on some business," and when asked by the teacher "When will you go?" he says "I shall set out in the evening or at night," and the teacher accepts saying "Very well," the dependence ceases at that very moment.

But if, when he has said "Venerable sir, I wish to go to such and such a place," the teacher says "After walking for alms in such and such a village, you will know afterwards," and he agrees saying "Very well," if he then goes, he has gone well. But if he does not go, the dependence does not cease. And also if, when he has said "I am going," the teacher says "Do not go yet, we shall know after deliberating at night," and having deliberated he goes, he has gone well. If he does not go, the dependence does not cease. But for one who departs without taking leave of the teacher, the dependence ceases when he passes beyond the boundary of the vicinity. For one who turns back from within the boundary of the vicinity, it does not cease.

But if the teacher takes leave of the pupil saying "Friend, I shall go to such and such a place," and when the pupil asks "When?" he says "In the evening or during the night," and the pupil also agrees saying "Very well," the dependence ceases at that very moment.

But if the teacher says "I shall go after walking for alms tomorrow," and the other agrees saying "Very well," the dependence does not cease for one day, but on the following day it has ceased. Having said "After walking for alms in such and such a village, I shall know whether I go or do not go," if he does not go, the dependence does not cease. And also if, when he has said "I am going," the pupil says "Do not go yet, you will know after deliberating at night," and having deliberated he does not go, the dependence does not cease.

If both teacher and pupil go outside the boundary for some business, and then the teacher, when the intention to go has arisen, goes without taking leave and turns back within the range of two stone-throws, the dependence does not cease. If he turns back after passing beyond two stone-throws, it has ceased. If the teacher and preceptor pass beyond two stone-throws and dwell in another monastery, the dependence ceases.

When the teacher has left the monastic community, has died, or has gone over to another faction, it ceases at that very moment. But regarding command, even if the teacher, wishing only to release him, dismisses him by the dismissal of dependence, and the pupil, thinking "Although the teacher dismisses me, yet he is soft at heart," remains attached, the dependence does not cease at all. Even if the teacher is attached and the pupil is unattached, thinking "I shall no longer dwell depending on this one," and relinquishes the responsibility, even so it does not cease. But when both are attached, it does not cease at all. By the relinquishment of responsibility by both, it ceases. The one who has been dismissed should perform an act of penance and ask for forgiveness three times. If he does not forgive, one should proceed in the manner stated regarding the preceptor.

Regarding "or he has come together with the preceptor," here the coming together should be understood by means of seeing and hearing. For if a co-resident dwelling in dependence on a teacher sees the preceptor paying homage at a shrine in the same monastery or walking for alms in the same village, the dependence ceases. If the preceptor sees him but the co-resident does not see the preceptor, it does not cease. Having seen the preceptor travelling on the road or going through the air, if due to the distance he knows him to be a monk but does not know him to be the preceptor, it does not cease. If he knows, it ceases. If the preceptor dwells in the upper storey of the mansion and the co-resident below, and he departs after drinking gruel without having seen him, or departs after eating to one side without having seen him seated in the assembly hall, or departs after hearing the Dhamma without having seen him seated in the Dhamma-listening pavilion, the dependence does not cease. Thus far, the coming together should be understood by means of seeing.

But by means of hearing, if having heard the voice of the preceptor teaching the Dhamma or giving thanks in the monastery or in a house, he recognises it thinking "This is the voice of my preceptor," the dependence ceases. For one who does not recognise it, it does not cease - this is the determination regarding the coming together.

The account of the relinquishment of dependence is finished.

The Account of the Group of Five to Be Ordained

84. Now, what was previously stated in brief as the characteristic of preceptors and teachers - "I allow, monks, a monk who is competent and capable, with ten years' seniority or more than ten years' seniority, to give full ordination and to give guidance" - in order to show that in detail, he said beginning with "Monks, possessed of five factors." Therein, "with five factors" means with five factors of lack of quality. For he is possessed of factors of lack of quality precisely because of not being endowed with the aggregate of morality and so forth. "Should not give full ordination" means he should not give full ordination by acting as a preceptor. "Guidance should not be given" means he should not give guidance by acting as a teacher. And here, in the three pentads beginning with "not with the aggregate of morality of one beyond training," "oneself not with that of one beyond training," and "faithless," the prohibition is made on the basis of unsuitability, not on the basis of an offence factor. For one who is not endowed with the aggregates of morality and so forth of one beyond training, and is unable to encourage others therein, and who looks after a following while being possessed of faults such as faithlessness, his following only declines in morality and so forth, and does not grow. Therefore, "he should not give full ordination" and so forth is stated on the basis of unsuitability, not on the basis of an offence factor. For the status of preceptor and teacher was not permitted by the Blessed One only for one whose taints are destroyed. If it had been permitted only for such a one, he would not have said "if discontent has arisen in the preceptor" and so forth. But because the following of one whose taints are destroyed does not decline in morality and so forth, therefore "Monks, full ordination should be given by a monk possessed of five factors" and so forth was stated.

In the passage beginning with "failing in morality regarding higher morality," one who has committed a pārājika or a saṅghādisesa offence is called one failing in morality regarding higher morality. One who has committed offences in the other five categories of offences is called one failing in good conduct regarding transgression. One who, having abandoned right view, is possessed of an extreme-grasping view, is called one failing in view regarding extreme views. One of little learning is so called because of being devoid of the amount of learning that is desirable for one who looks after a following. One who is unwise is so called because of not knowing what should be known by him, such as offences and so forth. In this pentad, the first three terms are stated on the basis of unsuitability, the last two on the basis of an offence factor.

"He does not know an offence" means that when someone says "I have done such and such," he does not know "this one has committed such and such an offence." "He does not know emergence" means he does not know that from an offence requiring rehabilitation or from an offence requiring confession, such and such is the emergence. In this pentad, the first two terms are stated on the basis of unsuitability, the last three on the basis of an offence factor.

"In the training in the fundamentals of conduct" means he is not competent to instruct in the duties of the Khandhakas. "In the fundamentals of holy life" means he is not competent to instruct in the training rules laid down for trainees. "In the higher teaching" means he is not competent to instruct in the discernment of mind and matter. "In the higher discipline" means he is not competent to instruct in the entire Vinaya Piṭaka. And "not competent to instruct" everywhere means he is unable to train. "To dissuade by means of the Teaching" means to cause to relinquish by means of the Teaching and by reason. In this pentad, there is an offence in all the terms. In the pentad beginning with "he does not know an offence" also, there is an offence in all the terms. The same method applies to the pentad ending with less than ten years' seniority. Thus, the first three pentads, three terms in the fourth, and two terms in the fifth - all four pentads are stated on the basis of unsuitability. Two terms in the fourth pentad, three in the fifth, and the sixth, seventh, and eighth - three pentads - all four pentads are stated on the basis of an offence factor. In the positive counterparts, in all eight there is no offence whatsoever.

The account of the group of five who may grant full ordination is finished.

The Account of the Group of Six to Be Ordained

85. In the sets of six, the clause regarding less than ten years seniority is the distinction; that renders an offence in every case. The remainder should be understood by the method already stated. Therein, "and both Pātimokkhas are not well learnt by him in detail" means not well learnt by way of the analysis of both codes. "Not well divided" means by way of the matrix and analysis. "Not well recited" means by way of verbal recitation. "Not well determined, by rule and by feature" means not properly determined by way of the matrix and by way of the analysis.

The account of the group of six who may grant full ordination is finished.

The Account of the Story of Former Adherents of Other Sects

86. Regarding the case of one formerly of another sect - As for this Pasūra, because he had gone over to the sectarians, he should not be given full ordination. But as for any other who was not formerly gone forth here and comes, to show what should be done regarding him, he said beginning with "Whoever, monks, is another one" etc. Therein, "he should be given probation for four months" - this is called the sectarian probation; it is also called the unconcealed probation. But this should be given only to a naked wanderer, or to an Ājīvaka, or to a naked ascetic. If even he comes having dressed in a cloth or having put on one of the sectarian emblems such as a hair blanket and the like, probation should not be given to him. But for another, such as a fire-worshipping ascetic or a white-clad one and the like, it should certainly not be given.

By the phrase beginning with "first, having had the hair and beard shaved off," he shows the novice ordination for him from the very beginning. But when giving the going forth in this way, while he is seated right in the midst of the Community, the elder monks should not be told "You give the going forth, you be the teacher, you be the preceptor." For if, when spoken to thus, they do not accept because they are averse to being his teacher or preceptor, then he might become angry thinking "These ones do not trust me" and leave. Therefore, having taken him aside, a teacher and preceptor should be sought for him.

87. "Thus, monks, one formerly of another sect is one who fulfils, thus one who does not fulfil" - this is the summary for the purpose of showing the probationary duties. "And how, monks" and so forth is the detailed explanation of that very matter. Therein, "enters the village too early" means he enters the village for alms at the very time when monks are performing their duties. "Returns too late in the day" means he comes back having engaged in household talk with women, men, boys, girls and others in family homes, having eaten right there, while the monks have put away their bowls and robes and are engaged in recitation, questioning and the like, or are in seclusion; he does not perform the duties towards the preceptor nor the duties towards the teacher; rather, he enters his dwelling place and sleeps. "Thus also, monks, one formerly of another sect is one who does not fulfil" means that one acting thus is not an accomplisher or fulfiller of the probationary duties.

In "frequents prostitutes" and so forth, "prostitutes" means women who earn their living by their beauty, who are easily accessible through the giving of even a trifling material gift and the like. "Widows" means women whose husbands have died or whose husbands have departed; they seek friendship with anyone at all. "Unmarried grown-up women" means maidens who have reached or passed their youth; they go about with the intention of finding men, seeking friendship with anyone at all. "Eunuchs" means those of impotent sex who have strong defilements and unquelled burning passion; they, overcome by the force of their burning passion, seek friendship with anyone at all. "Nuns" means women who have gone forth in the same dispensation; with them intimacy arises quickly, and from that, morality is broken.

Therein, one who becomes a family supporter in the households of prostitutes, or using the alms round and the like as a pretext, with a heart born of affection and intimacy, approaches them out of desire for frequent seeing and conversing, is called "one who frequents prostitutes"; he before long reaches the point where it is said "he has gone with such-and-such a prostitute." This same method applies everywhere. But if prostitutes and the like offer meals by ticket and the like, it is proper to go together with monks and to eat together or to take and come back together. It is proper to go together with monks who are going to admonish sick nuns, or to teach the Dhamma, or to give recitation and questioning and the like. But whoever, having come thus, goes on account of friendly intimacy, this one is one who does not fulfil.

"High and low duties" means great and small tasks. Therein, tasks that are to be done by the harmonious Community having assembled after striking the bell, such as the restoration of shrines, great buildings and the like, are called "high." Tasks such as washing and dyeing robes and the like, and those included in the Khandhakas, and proper conduct duties such as the fire-hall duties and the like, are called "low." Therein, "is not skilled" means he is not clever or well-trained in those tasks. "Not energetic" means he is not endowed with initiative and energy; having heard "there is work for the community of monks," he finishes his meal beforehand, enters his inner room, sleeps as much as he likes, and comes out in the evening. "Into the means for that" means into the means pertaining to those tasks. "Investigation" means investigation that arises on the spot. He is not endowed with wisdom arising at that very moment, thinking "this should be done thus, this should not be done thus." "Not able to do, not able to arrange" means he is not capable of doing even with his own hands; he is not capable of generating enthusiasm by saying "take hold, venerable sir; take hold, young one; take hold, novice; if you will not do it, or we will not do it, who then will do this?" and thus arranging and getting others to do it. When monks say "we shall do the work," he makes an excuse of some illness; he wanders about right near the monks who are doing the work, merely showing his face - this one too is one who does not fulfil.

"Does not have acute desire" means does not have strong desire. "In recitation" means in learning the texts. "In questioning" means in listening to the meaning. "In higher morality" means in the morality of the Pātimokkha. "In higher consciousness" means in the development of mundane concentration. "In higher wisdom" means in the development of the supramundane path.

"Has come over" means has come here. "Of that teacher" means of the owner of that sphere of sectarian doctrines. "Of that view" means of the doctrine belonging to him. Now, since that very doctrine is accepted and approved by that founder of the sect, and is held with firm grasping as "this alone is the truth"; therefore it is called "his acceptance, his approval, his adherence." Therefore it was said - "of that acceptance, of that approval, of that adherence." "When blame is being spoken" means when censure is being spoken. "Not satisfied" means one whose intention is unfulfilled; whose mind is not uplifted. "Elated" means one whose body and mind are exalted. "This, monks, is the decisive sign for one formerly of another sect regarding not fulfilling" means, monks, this displeasure that produces bodily and verbal disturbance when blame is being spoken of that teacher and of that very doctrine, thinking "Why are these people censuring others?", and the delight when blame is being spoken of the Buddha and others, and the delight when praise is being spoken of that very teacher and of that very doctrine, and the displeasure when praise is being spoken of the Buddha and others - this is the decisive sign for one formerly of another sect regarding not fulfilling; in the action of not fulfilling the probationary duties, this is the mark, this is the characteristic, this is the unshakeable criterion - so it is said. "One formerly of another sect who does not fulfil thus, monks, having come, should not be given full ordination" means one who is endowed with even one of these factors should not be given full ordination. In the bright side, everything should be understood by the reverse of what has been stated.

"One who fulfils thus, monks" means thus: not entering the village too early, not returning too late in the day, not frequenting prostitutes and the like, being skilled and so forth in the duties of fellows in the holy life, having acute desire in recitation and the rest, being delighted when blame is spoken of the sectarians, being displeased when blame is spoken of the Buddha and others, being displeased when praise is spoken of the sectarians, being delighted when praise is spoken of the Buddha and others - by the fulfilment of these eight probationary duties, one formerly of another sect who has come, having satisfied the monks, should be given full ordination.

But if he breaks even one duty even at the ordination pavilion, he must undergo probation again for four months. However, just as for a trainee nun whose training has been broken, the training rules and the training agreement are given again, in this case there is nothing that needs to be given again in that manner. For the probation previously given to him is itself his probation. Therefore he must undergo probation again for four months. If while undergoing probation he attains the eight attainments in the meantime, since mundane states are of a nature to be disturbed, he should not be given full ordination. He should be given full ordination only after fulfilling the duties for four months. But if while undergoing probation he discerns the four great elements, defines derived materiality, determines name-and-form, and applying the three characteristics begins insight meditation, since mundane states are of a nature to be disturbed, he should certainly not be given full ordination. But if having developed insight he attains the path of stream-entry, the duty is indeed fulfilled. All wrong views have been removed, the dart of doubt has been pulled out - he should be given full ordination on that very day. Even if while standing in the guise of a sectarian he becomes a stream-enterer, there is no need for the probationary procedure; he should be given the going forth and full ordination on that very day.

"A robe should be sought through the preceptor" means that a robe should be sought for him by making the preceptor the authority. The same applies to the bowl as well. Therefore, if the preceptor has a bowl and robe, he should be told: "Give it to this one." If he does not have one, and others wish to give, they too should give it to the preceptor, saying: "Having made this yours, give it to this one." Why? Those formerly of other sects are indeed contrary; having said: "The Community gave me the bowl and robe, why should I be dependent on you?" they would not follow admonition and instruction. But because his livelihood is dependent on the preceptor, he will be one who acts according to his word. Therefore it is said: "A robe should be sought through the preceptor." "For shaving" means for the purpose of shaving the hair. The discussion on shaving will come later.

"Fire-worshippers" means those who tend the sacred fire. "Matted-hair ascetics" means ascetics. "These, monks, are believers in the efficacy of deeds" means they do not deny the efficacy of action; they hold the view that "there is action, there is the result of action." For all Buddhas, while fulfilling the perfection of renunciation, fulfilled it by going forth into precisely this form of going forth. It was fulfilled by me in the same way as well. Going forth in their religion is not contrary; therefore they should be given full ordination, and probation should not be given to them. "This, monks, is the special privilege I give to my relatives" means: "This individual, specific privilege I give to them." Why did he say thus? For even when they have gone forth in a sphere of sectarian doctrines, they do not wish to disparage the Dispensation; they are speakers of praise, saying: "It is the Dispensation of our foremost kinsman." Therefore he said thus.

The account of the case of those formerly of other sects is finished.

The Account of the Story of the Five Afflictions

88. "Among the Magadhans five diseases were abundant" means in the country named Magadha, five diseases of both humans and non-humans were abundant, having reached growth, having reached proliferation. The account of Jīvaka Komārabhacca will appear in the Cīvarakkhandhaka. "Monks, one afflicted by the five diseases should not be given the going forth" means one who is afflicted, overcome by those five abundant diseases beginning with leprosy, should not be given the going forth.

Therein, "leprosy" - whether it be red leprosy or black leprosy, it is said that whatever variety including scabies, ringworm, itch and so forth, all is indeed leprosy. If even a fingernail-sized amount of it is in a growing state, he should not be given the going forth. But if in a place normally covered by the lower and upper garments, a fingernail-sized amount is in a non-growing state, it is allowable. But on the face or on the backs of the hands and feet, even if it is in a non-growing state and even smaller than a fingernail, it is not allowable - so it is said in the Kurundī. Even when giving the going forth after having had treatment, he should be given the going forth only when the normal complexion has appeared. It is not allowable to give the going forth to one whose body is sprinkled with powder resembling the back of a monitor lizard.

"Boils" - whether it be a fatty boil or any other, if a boil even the size of a jujube stone is in a growing state, he should not be given the going forth. But in a concealed place, one the size of a jujube stone in a non-growing state is allowable. In an unconcealed place such as the face, even one in a non-growing state is not allowable. Even when giving the going forth after having had treatment, he should be given the going forth only after the body has been made to have healed skin. There are what are called fibrous tumours; like udder-growths, like finger-like growths, they hang here and there - these too are indeed boils. When these are present, it is not allowable to give the going forth. In childhood there are milk-pimples and in youth there are what are called rough pimples on the face; they disappear in old age. These do not come under the classification of boils; when these are present, it is allowable to give the going forth. But other rough pimples on the body, others called lotus-seed pimples, and others called mustard-seed pimples which, being only the size of mustard seeds, spread over the entire body - all these are of the nature of leprosy. When these are present, he should not be given the going forth.

"Eczema" - a skin disease that does not break open, does not ooze, having the colour of red and white lotus petals, by which the body becomes mottled like that of cattle; regarding this skin disease, the determination should be understood in the same manner as stated for leprosy. "Consumption" means the wasting disease; when this is present, he should not be given the going forth. "Epilepsy" means either bile-induced seizure or spirit-induced seizure; therein, one seized by a non-human being who is a former enemy is difficult to treat. But even when there is a slight degree of epilepsy, he should not be given the going forth.

The account of the case of the five afflictions is finished.

The Account of the Story of the King's Soldiers

90. In the matter of the royal soldier - "Subdue the borderland" means develop the borderland. Having driven away the thieves, having settled the villages that had been abandoned through fear of thieves, having provided protection, having set in motion farming and other activities - this is what is meant. However, the king, being a stream-enterer, does not command "Kill the thieves, slay them." Regarding the entire passage beginning with "The preceptor's head, Sire, should be cut off" - having considered that "For the going forth, the preceptor is the chief, then the teacher, then the group," they said that this has come down in the legal tradition, in the judicial precedents. Regarding "Monks, a royal soldier should not be given the going forth" - here, whether he be a minister, a chief minister, a servant, whether he has attained any rank or has not attained one, whoever is a soldier receiving food and wages from the king, all are reckoned as royal soldiers, and he should not be given the going forth. However, his sons, grandsons, and brothers who do not receive food and wages from the king - it is proper to give them the going forth. But whoever returns to the king the permanent income or the monthly and yearly allowance received from the king, or having had his sons or brothers accept that position and takes leave of the king saying "I am no longer Your Majesty's soldier," or whoever has completed the work for which the wages were taken, or whoever has been permitted by the king saying "Go forth" - it is proper to give the going forth to him as well.

The account of the case of the king's soldiers is finished.

The Account of the Story of Thieves

91. In the cases concerning thieves - "People, having seen him" means those by whom he had been previously seen during his lay life, and those who hear from others "this is he," having seen him, were agitated, etc. They also closed their doors. But those who do not know him, he obtains almsfood at their houses. "Monks" - the Blessed One, being himself the master of the Dhamma, therefore, laying down a training rule for the monks for the purpose of non-repetition in the future, spoke thus. Therein, "one who wears an emblem" means one who goes about as if having tied on a banner. What is meant is that he is well-known in the world, like Mūladeva and others. Therefore, whoever goes about committing village raids, highway robbery, or housebreaking and such deeds in a town, and it is known that "the one named so-and-so does this and that," he should not be given the going forth. But a prince who commits village raids and the like while aspiring to the kingdom, he may be given the going forth. For kings are pleased when such a one has gone forth; but if they are not pleased, he should not be given the going forth. A thief formerly well-known among the people who later abandons thieving and undertakes the five precepts and the like - if people know this about him, he may be given the going forth. But those who are thieves of mangoes and lotuses and the like, or those who are housebreakers and such thieves who steal unseen, and even afterwards it is not known that "this one named so-and-so did this" - it is proper to give them the going forth as well.

92. "Having broken out of the prison" means having broken the bone-binding and so forth. "Free from fear" - here, those who desist through fear are "fear-desisters"; but these, having obtained freedom from fear, are not "fear-desisters," thus they are "free from fear"; and here it should be understood that the letter "pa" has been replaced by "va." "Monks, a prison-breaker should not be given the going forth" - "prison" is called the place of confinement. Here, whether it be binding by fetters, or binding by chains, or binding by ropes, or confinement to a village, or confinement to a town, or confinement to a city, or guarding by men, or confinement to a district, or confinement to an island - whoever, having broken, or cut, or loosened, or opened any of these bonds, flees whether seen or unseen, he is reckoned as a "prison-breaker." Therefore, such a prison-breaking thief, even if he has broken the island-confinement and gone to another island, should not be given the going forth. But one who is not a thief, merely not performing manual labour, bound by royal officers and others thinking "Thus, not fleeing, he will work for us" - he, even having broken out of prison and fled, may be given the going forth. But one who, having taken goods from villages, towns, ports and the like on credit and not repaying them, has been put into the place of confinement - he, having fled and come, should not be given the going forth. Also one who, living by earning wealth through farming and the like, has been caused to be bound by someone through bringing a false accusation that "treasure has been found by this person" - it is not proper to give him the going forth right there, but having fled and gone elsewhere, it is proper to give him the going forth at the place where he has gone.

93. "Monks, a registered thief should not be given the going forth" - here, one called "registered" means not merely one of whom it is said "wherever he is seen, there he should be killed," but rather whoever, having committed theft or another serious offence against the king and fled, and the king has had it written on a leaf or in a book: "The one named such-and-such, wherever he is seen, should be seized and put to death," or "his hands and feet should be cut off," or "such-and-such a penalty should be imposed on him" - this one is called "registered," and he should not be given the going forth.

94. "Flogged and punished" - herein, one who is beaten without having carried out verbal messages and the like is not one who has been punished. But one who, having taken something by way of fraud or otherwise, having consumed it, and being unable to give it back, is beaten with whips with the words "let this itself be your punishment" - this is one flogged and punished. Whether he has been beaten with whips or by any one of half-rods and the like, as long as his wounds are fresh, he should not be given the going forth. But when the wounds have become ordinary, he should be given the going forth. But if he has been struck with knees, elbows, coconuts, stones, or the like and released, and swellings are apparent on his body, he should not be given the going forth. Only when he has been made comfortable and the swellings have subsided should he be given the going forth.

95. "Branded as punishment" - here, the state of having been punished should be understood in the same manner as before. However, one whose forehead or thighs and so forth have been branded with heated iron, if he is a free man, should not be given the going forth as long as the wound is still fresh. If his wounds have healed, are level with the skin, and the brand is not discernible, if it is in a place covered when the upper robe of the three-circle cloth is worn, it is proper to give the going forth; if it is in an uncovered place, it is not proper.

The account of the case of robbers is finished.

The Account of the Story of Debtors

96. "Monks, a debtor should not be given the going forth" - herein, a debtor is one whose father or grandfathers have taken a debt, or who has himself taken a debt, or on whose behalf something has been taken by his mother and father having pledged him; he bears that debt to others - thus he is a debtor. But when other relatives, having pledged him, take something, he is not a debtor. For they are not masters to pledge him, therefore it is proper to give him the going forth; the other it is not proper. If, however, his kinsmen and blood-relatives take the debt upon themselves as their own burden, saying "We shall pay, give him the going forth," or if some other person, having seen his excellence of conduct, says "Give him the going forth, I shall pay the debt," it is proper to give the going forth. In the absence of such persons, the monk should inform even a suitable supporter, saying "A being with good cause does not go forth due to the obstacle of debt." If he agrees, the going forth should be given. Even if he has his own allowable goods, saying "I shall give these," the going forth should be given. If, however, neither relatives nor others agree, and he has no wealth of his own, it is not proper to give the going forth thinking "Having given the going forth, I shall free him by going on alms-round." If he gives the going forth, it is an offence of wrong-doing. Even if he has fled, he should be brought back and the debt should be paid. If he does not pay, the entire debt falls upon his neck. For one who gives the going forth without knowing, there is no offence. But if he sees him, he should bring him and show him to the creditors. For one who does not see him, there is no liability.

If a debtor, having gone to another region, even when questioned says "I do not owe anything to anyone" and goes forth, and the creditor goes there searching for him, and the junior monk, having seen him, flees, and the creditor approaches the elder and says "Venerable sir, by whom was this one given the going forth? He took such and such wealth of mine and fled," the elder should say "Lay follower, he was given the going forth by me when he declared 'I am free from debt.' What can I do now? Look, I have only my bowl and robes." This is the proper conduct therein. But when he has fled, there is no liability.

If, however, having seen him right in the presence of the elder, he says "This is my debtor," he should be told "You yourself deal with your debtor." Even thus there is no liability. Even if he says "This one has gone forth, where will he go now?" the elder should say "You yourself deal with it." Even thus, when he has fled, there is no liability. If, however, the elder says "Where will he go now? Let him stay right here," and if he then flees, there is liability. If that being has good cause and is endowed with good conduct, the elder should say "He is of such a nature." If the creditor releases him saying "Very well," that is good. If, however, he says "Pay little by little," it should be paid. At a later time, if he becomes exceedingly troublesome, even if he says "Pay everything," it should indeed be paid. If, however, he is skilled in recitation, questioning, and so forth, and is of great benefit to the monks, even by seeking through the practice of going on alms-round, the debt should indeed be paid.

The account of the case of debtors is finished.

Discussion on the Case of Slaves

97. "A slave, monks, should not be given the going forth" - herein there are four kinds of slaves: one born in the household, one bought with wealth, one brought by force, and one who has entered into slavery of his own accord. Therein, one born in the household means a hereditary slave, the son of a female household slave. One bought with wealth means one bought by giving wealth to the parents for a son, or to the masters for a slave, and imposing the practice of slavery upon him. Both of these should not be given the going forth. The one giving the going forth should first make them non-slaves according to the practice in each place, and then give the going forth.

One brought by force means they either plunder a foreign country or entice people away, and bring free persons from the foreign country; or within the country itself, the king commands regarding some village that has committed an offence, "Plunder it," and from there they also bring people. Therein, all the men become slaves and the women become female slaves. Such a slave brought by force, while dwelling in the presence of those who brought him, or bound in a prison, or being guarded by men, should not be given the going forth. But if he has fled and gone away, he may be given the going forth at the place where he has gone. When the king, being pleased, has said "Release those brought by force," or when release from bondage has been made by a general method, he should indeed be given the going forth.

One who has entered into slavery of his own accord means one who, for the sake of livelihood or for the sake of protection, has entered into the state of slavery by himself, saying "I am your slave." Like the elephant keepers, horse keepers, cow herders, buffalo herders, and goatherds of kings - such a slave should not be given the going forth. The sons of the king's pleasure slaves are like the sons of ministers; they too should not be given the going forth. Free women who are unrestrained associate with pleasure slaves; it is allowable to give the going forth to their sons. If they themselves register the deed of slavery, it is not allowable. The slaves of groups of hired servants and the like, if not given by them, should not be given the going forth. In monasteries, kings give what are called monastery-servant slaves; it is not allowable to give the going forth to them either. But having made them free, it is allowable to give the going forth. In the Mahāpaccarī it is said: "When they bring those born in the household and those bought with wealth and give them saying 'We give them as monastery servants to the community of monks,' they are like those whose heads have been anointed with buttermilk; it is allowable to give the going forth to them." But in the Kurundī it is said: "They give them by the allowable expression 'We give a monastery servant'; by whatever expression he may be given, he should not be given the going forth." Destitute people who become attendants doing allowable services in monasteries thinking "We shall live depending on the Saṅgha" - it is allowable to give the going forth to them too. One whose mother and father are slaves, or whose mother alone is a slave and father is not a slave - it is not allowable to give the going forth to him. But one whose mother is not a slave and father is a slave - it is allowable to give the going forth to him. When relatives or supporters of a monk give a slave saying "Give the going forth to this one, he will do service for you," or if he has a slave of his own - he should be given the going forth only after being made free. In the Kurundī it is said: "Masters give a slave saying 'Give the going forth to this one; if he is content, he is a non-slave; if he disrobes, he shall be our slave' - this is called temporary; it is not allowable to give the going forth to him." There is a masterless slave; he too should be given the going forth only after being made free. If one, not knowing, gives the going forth or the higher ordination and learns afterwards, it is proper to make him free.

To illustrate this matter, they tell this story: A certain family slave woman, it is said, having fled from Anurādhapura with a man and living in Rohaṇa, obtained a son. He, having gone forth, at the time of his higher ordination became conscientious and scrupulous. Then one day he asked his mother: "Lady, do you have no brother or sister? I do not see any relative." "Dear son, I am a family slave in Anurādhapura. Having fled with your father, I live here." The virtuous monk, having gained a sense of urgency thinking "My going forth is impure, it seems," asked his mother the name and clan of that family, came to Anurādhapura, and stood at the door of that family's house. Even when told "Please pass by, venerable sir," he did not move on. They came and asked "What is it, venerable sir?" "Do you have a slave woman named so-and-so who has fled?" "Yes, venerable sir." "I am her son. If you give me permission, I obtain the going forth. You are my masters." They, being delighted and pleased, saying "Your going forth is pure, venerable sir," made him free and had him dwell in the Mahāvihāra, supporting him with the four requisites. The elder, dwelling depending on that family, attained arahantship.

The account of the case of slaves is finished.

Discussion on the Case of Kammārabhaṇḍu and Others

98-99. "Smith's shaven son" means a bald scale-bearer, a goldsmith's son, a young boy with five topknots - this is what is said. "To ask permission from the Community for the shaving" means the sense is: I allow to seek permission from the Community for the purpose of the shaving. Herein, this is the procedure for seeking permission - Having assembled the monks within the boundary, having brought the candidate for going forth there, one should say three times, or twice, or once: "Venerable sirs, I seek permission from the Community for the shaving of this boy." And here, it is proper to say "I seek permission for the shaving of this boy," or "I seek permission for the making of this one an ascetic," or "I seek permission for the going forth of this one," or "This one wishes to become an ascetic," or "This one wishes to go forth."

If there is a common meeting place, and it is known that ten, or twenty, or thirty monks are residing there, one should go to the place where they are standing or sitting and seek permission in the same manner as before. It is proper to have permission sought even without the candidate for going forth, by sending junior monks or novices, in such a manner as: "Venerable sirs, there is one candidate for going forth; we seek permission for his shaving."

If some monks have entered their dwelling places or thickets and the like, and are sleeping or practising the ascetic duty, and those seeking permission, even after searching, not having seen them, are of the perception that "all have been asked by us" - since going forth is indeed a light procedure, therefore there is no offence for the one giving the going forth, as the one gone forth is well gone forth.

If, however, it is a great monastery with many thousands of monks residing there, it is difficult even to assemble all the monks, let alone to seek permission from each in turn; one should give the going forth either by standing in a detached boundary or by going to a river, sea, and the like. But whoever is newly shaven, or a disrobed one, or one belonging to the Nigaṇṭhas and the like, or one whose hair is two finger-breadths long, or one whose hair is less than two finger-breadths long - for him there is no need for the act of cutting hair; therefore it is proper to give such a one the going forth even without seeking permission for the shaving. But whoever has hair exceeding two finger-breadths, even one bearing merely a single topknot, he should be given the going forth only after seeking permission for the shaving. The account of Upāli is according to the method stated in the Mahāvibhaṅga itself.

100. "From bubonic plague" means from a deadly disease; for wherever that disease arises, that family - both bipeds and quadrupeds - all perish; whoever escapes by breaking through a wall or a roof, or whoever has gone beyond the village and so forth, that one is saved. And so here the father and son were saved. Therefore it was said - "A father and son remained."

"Who can scare away crows" means one who, having taken a clod of earth with his left hand, while sitting, is able to scare away crows as they come again and again and eat the rice placed before him - this one is called "one who can scare away crows"; it is proper to give the going forth to such a one.

102. "Brief" means small in amount; the meaning is that the stay will be only for a few days.

103. "With a reduced group" means with a diminished group; the meaning is with a small Community of monks. Regarding "an inexperienced one for as long as life lasts," here, if he does not obtain a more senior teacher, whether he be sixty years or seventy years from his higher ordination, he should sit squatting before even a more junior experienced monk, raise his hands in añjali, and say three times thus: "Friend, be my teacher; I shall dwell in dependence on the venerable one" - thus dependence must indeed be taken. Even when asking permission to enter a village, one should sit squatting, raise one's hands in añjali, and say: "I ask permission to enter the village, teacher." This is the method for all cases of asking permission. And here, regarding the sets of five and six, whatever learning should be desired by one freed from dependence, that has been stated in the description of the exhortation of monks. And through the absence of that, he is of little learning; through the presence of that, he should be understood as very learned. The remainder is according to the method already stated.

The account beginning with the case of the smith Bhaṇḍu is finished.

Discussion on the Case of Rāhula

105. "He set out on a journey towards Kapilavatthu" - here is the following sequential account. It is said that the Great King Suddhodana, from the day of the Bodhisatta's going forth, dwelt with ear inclined for the purpose of hearing news, thinking: "My son went forth saying 'I shall become a Buddha' - has he indeed become a Buddha?" He, hearing of the Blessed One's practice of striving, his full awakening, the turning of the wheel of the Teaching and so forth, and hearing that "Now, it seems, my son is dwelling in dependence on Rājagaha," commanded a minister - "Dear sir, I am old and aged. Please show me my son while I am still alive." He, having agreed saying "Very well," went to Rājagaha accompanied by a thousand men, paid homage at the feet of the Blessed One, and sat down. Then the Blessed One gave him a talk on the Teaching. He, having gained confidence, requested both the going forth and the full ordination. Then the Blessed One gave him the full ordination by the "Come, monk" ordination. He, together with his retinue, having attained arahantship, dwelt right there experiencing the happiness of fruition attainment. The king, by that very same means, sent eight further messengers. They too, all together with their retinues, likewise having attained arahantship, dwelt right there. There was no one to report even the mere news to the king, thinking: "It is for this very reason that they do not come."

Then the king, wishing to send a minister named Kāḷudāyi, who was born on the same day as the Bodhisatta, made the same request as before. He said: "If I am allowed to go forth, I shall show him to you." The king sent him saying: "Even after going forth, show me my son." He too, having gone accompanied by a thousand men, likewise together with his retinue attained arahantship. He, one day, when all the crops had been gathered, when the country people had finished their work, when the land and water flowers were in bloom, when the road was fit for travelling, having paid homage to the Blessed One, described the beauty of the journey in about sixty verses. The Blessed One asked: "What is this?" "Venerable sir, your father, the Great King Suddhodana, sent me saying: 'I am old. Show me my son while I am still alive.' It would be good, venerable sir, if the Blessed One would show kindness to his relatives. It is the time to set out on a journey." "Then announce to the Community: 'The monks will fulfil the duties for travelling.'" "Very well, venerable sir," the elder did accordingly. The Blessed One, surrounded by twenty thousand arahants in all - ten thousand sons of good families dwelling in Aṅga and Magadha and ten thousand dwelling in Kapilavatthu - having departed from Rājagaha, set out on an unhurried journey, travelling one yojana each day, thinking: "I shall reach Kapilavatthu, which is sixty yojanas from Rājagaha, in two months." Therefore it was said - "He set out on a journey towards Kapilavatthu."

And when the Blessed One had thus departed, the Elder Udāyi, from the day of departure, performed the meal duty at the house of the Great King Suddhodana. The king, having served the elder, having rubbed the bowl with scented powder and filled it with the finest food, placed it in the elder's hands saying: "Give it to the Blessed One." The elder did likewise. Thus the Blessed One partook of the almsfood of the king along the way. The elder also, at the conclusion of the meal duty, day by day informed the king: "Today the Blessed One has come this far," and by a discourse connected with the virtues of the Buddha, he aroused faith in the Blessed One among the Sakyans. For that very reason the Blessed One established him in the foremost position, saying "This is the foremost, monks, of my disciples who are monks, of those who inspire confidence in families, that is to say, Kāḷudāyī."

The Sakyans too, when the Blessed One had not yet arrived, having assembled thinking: "We shall see the chief of our kinsmen," and investigating a place for the Blessed One to stay, having ascertained that the park of Nigrodha the Sakyan was delightful, having had all the preparations made there, with perfumes, flowers and the like in hand, going out to welcome him, they first sent the young boys and girls of the city, fully adorned with all ornaments, then the princes and princesses, and after them, going themselves, making offerings with perfumes, flowers, powder and the like, they took the Blessed One and went to the Nigrodha Monastery itself. There the Blessed One, attended by twenty thousand who had eliminated the mental corruptions, sat down on the excellent Buddha-seat that had been prepared. The Sakyans were proud by nature, stiff with pride. They, having thought: "Prince Siddhattha is younger than us, he is our junior, our nephew, our son, our grandson," said to the young princes - "You pay homage; we shall sit behind you."

When they were thus seated, the Blessed One, having observed their disposition, thinking "My relatives do not pay homage to me, come, I shall make them pay homage," attained the fourth absorption which is the basis for direct knowledge, and having emerged from it, rose up into the sky by psychic power, and as if showering the dust of his feet upon their heads, performed a marvel similar to the Twin Marvel at the foot of the kaṇḍamba tree. The king, having seen that marvel, said - "When on your auspicious day you were brought forward to pay homage to the brahmin, having seen your feet turn over and become established upon the brahmin's head, I paid homage to you. This was my first homage. On the day of the ploughing festival, having seen that the shadow of the rose-apple tree did not turn away from you as you lay on the royal couch in the shade of the rose-apple tree, I paid homage at your feet. This was my second homage. Now, having seen this wonder never seen before, I pay homage at your feet. This is my third homage."

When the Great King Suddhodana had paid homage to the Blessed One, there was not a single Sakyan who stood without paying homage; they all paid homage. Thus the Blessed One, having caused his relatives to pay homage, descended from the sky and sat down on the prepared seat. When the Blessed One was seated, the gathering of relatives reached its peak; all assembled with single-pointed attention. Then a great cloud rained a lotus-shower; copper-coloured water flowed away beneath making a sound. Not even a single drop fell upon anyone's body; having seen this, all were filled with wonder and amazement. The Blessed One, saying "It is not only now that a lotus-shower rains at a gathering of my relatives; it rained in the past too," related the Vessantara Jātaka on account of this occasion. Having heard the teaching of the Dhamma, all rose, paid homage, circumambulated keeping him on their right, and departed. There was not even a single king or chief minister who said "Tomorrow accept our almsfood" and went away.

On the second day, the Blessed One, attended by twenty thousand monks, entered Kapilavatthu for alms; no one came forward to invite him or took his bowl. The Blessed One, standing at the threshold stone, reflected - "How did the Buddhas of the past walk for alms in their clan's city? Did they go to the houses of prominent people out of sequence, or did they walk for alms house by house in order?" Then, not seeing that even a single Buddha had gone out of sequence, thinking "I too should now uphold this very lineage, this very tradition, and in the future my disciples too, following my example, will fulfil the practice of walking for alms," he walked for alms house by house in order, starting from the house situated at the corner. Hearing "The noble Prince Siddhattha is walking for alms," the great crowd opened the lattice windows of the four-storeyed and other mansions and was occupied with watching. Queen Rāhulamātā too, thinking "The noble son, it seems, having formerly moved about in this very city with great royal splendour in golden palanquins and the like, now having shaved off his hair and beard, wearing ochre robes, with a bowl in hand, walks for alms - does he look handsome or not?" opened the lattice window and looking out, having seen the Blessed One illuminating the city streets with the radiance of his body shining with various colours of detachment, resplendent with the glory of a Buddha, praised him from the crown of his head down to the soles of his feet with eight verses known as the Lion among Men verses, and having gone to the king's presence, informed the king "Your son is walking for alms." The king, with an agitated heart, arranging his robe with his hand, went out in great haste, and going swiftly, stood before the Blessed One and said - "Why, venerable sir, do you put us to shame? For what purpose do you walk for alms? Were you of such a mind that it is not possible to obtain food for so many monks?" "This is the practice of our lineage, great king." "But, venerable sir, is not our lineage the Mahāsammata warrior lineage? And in that lineage not a single warrior has ever practised the alms-round." "That lineage, great king, is your lineage, but the lineage of the Buddhas is our lineage, and all Buddhas have been alms-walkers." Standing right there in the middle of the street -

He spoke this verse. At the conclusion of the verse, the king realised the fruit of stream-entry.

Having heard this verse, however, he became established in the fruit of once-returning, having heard the Dhammapāla Jātaka he became established in the fruit of non-returning, and at the time of death, lying upon the royal bed beneath the white parasol, he attained arahantship. There was no task of pursuit of striving through dwelling in the forest for the king.

And having realised the fruit of stream-entry, he took the Blessed One's bowl, led the Blessed One together with his retinue up to the great palace, and served him with excellent hard and soft food. At the conclusion of the meal, the entire women's quarters came and paid respect to the Blessed One, except for Rāhulamātā. She, however, even when told by her attendants "Go and pay respect to the young lord," said "If I have any virtue, the young lord himself will come; when he comes, I shall pay respect to him," and did not go. Then the Blessed One, having had the king take the bowl, went together with the two chief disciples to the princess's splendid chamber, and having said "The princess, paying respect as she pleases, should not be told anything," sat down on the prepared seat. She came quickly, grasped his ankles, placed her head upon the tops of his feet, turning it again and again, and paid respect according to her disposition.

The king spoke of the princess's accomplishment of virtues such as affection and great respect towards the Blessed One. The Blessed One said "It is no wonder, great king, that now, when her knowledge is mature, the princess, being protected by you, protected herself; formerly, unprotected, wandering at the foot of a mountain, when her knowledge was immature, she protected herself," and related the Candakinnarī Jātaka.

On that very day, there were five great auspicious ceremonies for Prince Nanda: the hair-releasing, the turban-binding, the house-ceremony, the marriage-ceremony, and the parasol-ceremony. The Blessed One, having had Nanda take the bowl, having spoken a blessing, rose from his seat and departed. The Beauty of the Land, seeing the prince departing, said "Come back quickly, young lord," and stretching out her neck, looked on. He too, being unable to say to the Blessed One "Please take the bowl," went all the way to the monastery. The Blessed One gave the going forth to him, unwilling though he was. Thus the Blessed One, having come to the city of Kapila, on the second day had Nanda ordained.

On the seventh day, Rāhula's mother, having adorned the boy, sent him to the presence of the Blessed One - "Look, dear, at this ascetic of golden complexion, of the appearance of Brahmā, surrounded by twenty thousand ascetics. This is your father. He had great treasures; from the time of his departure we do not see them. Go, ask him for your inheritance. I, dear boy, having raised the parasol, shall become a wheel-turning monarch. I have need of wealth. Give me wealth, for a son is the owner of his father's property." The boy Rāhula, having gone to the presence of the Blessed One, having received his father's affection, with a joyful heart said "Your shadow is pleasant, ascetic," and stood there saying much else befitting himself. The Blessed One, having finished the meal, having given thanksgiving, rose from his seat and departed. The boy too followed the Blessed One saying "Give me my inheritance, ascetic; give me my inheritance, ascetic." Therefore it was said - "Wandering on a journey gradually, towards Kapilavatthu - etc. give me my inheritance, ascetic."

"Then the Blessed One addressed the Venerable Sāriputta" - the Blessed One did not turn the boy back, and the attendants too were unable to turn back one going with the Blessed One. Then, having gone to the monastery, thinking "What he desires as his father's wealth is bound up with the round of existence and fraught with harm; come, I shall give him the sevenfold noble wealth obtained at the seat of enlightenment, I shall make him the owner of a supramundane inheritance," he addressed the Venerable Sāriputta. And having addressed him, he said - "If so, Sāriputta, give the going forth to the boy Rāhula." The meaning is: since he asks for an inheritance, therefore give him the going forth for the attainment of a supramundane inheritance.

Now, that going forth and full ordination which had been allowed by the Blessed One at Bārāṇasī by the three goings for refuge - since thereafter, having rejected that full ordination, having established it among the weighty matters, full ordination was allowed by a formal act with a motion and three announcements, but the going forth was neither rejected nor again allowed, therefore in the future doubt would arise among the monks - "This going forth was formerly similar to full ordination; should it now too be performed by a formal act of announcement just like full ordination, or by the goings for refuge?" And having understood this matter, the Blessed One, wishing to again allow the novice ordination by the three goings for refuge, therefore the General of the Teaching, having understood that intention of the Blessed One, wishing to have the Blessed One again allow the going forth, said - "How, venerable sir, shall I give the going forth to the boy Rāhula?"

"Then the Venerable Sāriputta gave the going forth to the boy Rāhula" - the Elder Mahāmoggallāna cut the boy's hair, gave him ochre robes, and administered the refuges. The Elder Mahākassapa was the exhortation teacher. But since the going forth and the full ordination are rooted in the preceptor, and the preceptor alone is the authority therein, not the teacher, therefore it was said - "Then the Venerable Sāriputta gave the going forth to the boy Rāhula."

Having thus heard "the boy has gone forth," with a heart arisen in spiritual urgency, "then Suddhodana the Sakyan" - all that follows should be stated. Therein, since for one who has gone forth and lives by gleaning for alms, when one says without distinction "I ask a boon," the reply "ask then" would be unfitting, and it is not the custom of Buddhas, therefore it was said "Tathāgatas have gone beyond boons, Gotama." "That which, venerable sir, is allowable and that which is blameless" - the meaning is: that which is allowable for you to give, and which is blameless, and which on account of my acceptance would not be censured by the wise - that I ask. "Likewise with Nanda, exceedingly so with Rāhula" - just as with the Bodhisatta, so too with Nanda and Rāhula, on the auspicious day the sign-readers declared "he will become a wheel-turning monarch." Then the king, having generated enthusiasm thinking "I shall see the glory of a wheel-turning monarch in my son," suffered a great frustration of his desire through the Blessed One's going forth. Then he generated enthusiasm thinking "I shall see the glory of a wheel-turning monarch in Nanda," but the Blessed One gave him the going forth too. Thus, having endured that suffering too, he generated enthusiasm thinking "now I shall see the glory of a wheel-turning monarch in Rāhula," but the Blessed One gave him the going forth too. Therefore even greater suffering arose in him, thinking "now the family lineage too is cut off; whence the glory of a wheel-turning monarch?" Therefore it was said - "Likewise with Nanda, exceedingly so with Rāhula." The king's attainment of the fruit of non-returning should be understood as occurring after this.

"It would be good, venerable sir, if the noble ones" - why did he say this? It is said that he thought - "When even I, being one devoted to the Buddha, devoted to the Dhamma, devoted to the Saṅgha, am unable to endure the suffering of separation from relatives when my own dearest sons are being given the going forth, how will other people endure it when their sons and grandsons are given the going forth? Therefore let such suffering not befall others too" - thus he spoke. The Blessed One, thinking "the king speaks of a reason for deliverance in the dispensation," gave a talk on the Teaching and laid down the training rule: "Monks, a son not permitted by his mother and father should not be given the going forth."

Therein, "by mother and father" is said with reference to the birth mother and birth father. If both are living, both should be asked permission. If the father has died, or the mother, whoever is living should be asked permission. Even if they have gone forth, they should still be asked permission. The one asking permission should either go himself and ask, or send another, or he himself should be sent with the words "go, ask permission from your mother and father, and come back." If he says "I have been permitted," one who trusts him should give him the going forth. If the father himself has gone forth and wishes to give the going forth to his son too, he should give the going forth only after asking permission from the mother. Or if the mother wishes to give the going forth to her daughter, she should give the going forth only after asking permission from the father. If the father has fled, having no interest in his son and wife, and the mother gives the son to the monks saying "give this one the going forth," and when asked "where is his father?" she says "he has fled to amuse himself with pleasures," it is proper to give him the going forth. If the mother has fled with some man, but the father gives him saying "give him the going forth," here too the same principle applies. If the father is living away, and the mother permits the son's going forth saying "give him the going forth," and when asked "where is his father?" she says "what concern is his father to you? I shall take responsibility" - it is proper to give the going forth. Thus it was said in the Kurundī.

When the mother and father are dead, and the boy has been brought up in the presence of a lesser mother and so forth, when he is being given the going forth, relatives either make a quarrel or complain; therefore, for the purpose of cutting off disputes, he should be given the going forth only after asking permission. However, for one who gives the going forth without asking permission, there is no offence. Those who, having taken him in childhood, are his fosterers are called mother and father; in their case too, the same method applies. The son lives depending on himself, not on the mother and father. Even if he is a king, he should be given the going forth only after asking permission. If one permitted by the mother and father, having gone forth, then disrobes, even if he goes forth and disrobes a hundred times, each time he comes back, he should be given the going forth only after asking permission again and again. If they say thus - "This one, having disrobed and come home, does not do our work; having gone forth, he does not fulfil your duties; there is no need to ask permission for this one; whenever he comes, you may give him the going forth" - one thus released may be given the going forth even without asking permission again.

Also one who in childhood has been given thus: "This one is given to you; whenever you wish, you may give him the going forth" - he too, each time he comes back, should be given the going forth without asking permission again. However, one whom they permitted in childhood saying "Venerable sir, please give this one the going forth," but later, when he has reached maturity, they do not permit - this one should not be given the going forth without asking permission. If one, having quarrelled with his mother and father, comes saying "Give me the going forth," and when told "Go, ask permission and come back," says "I will not go; if you do not give me the going forth, I will either burn down the monastery, or strike you with a weapon, or cause harm to your relatives and supporters by cutting down the park and so forth, or I will fall from a tree and die, or I will enter among bandits, or I will go to another country" - it is proper to give him the going forth for the very purpose of protecting his life. If, however, his mother and father come and say "Why did you give our son the going forth?" they should be informed of that matter and told: "We gave him the going forth for the purpose of protection; be known by your son." Even one who, having climbed up saying "I will fall from a tree," is releasing his hands and feet - it is indeed proper to give him the going forth.

If someone, having gone to a foreign land, asks for the going forth, if he went having asked permission, he should be given the going forth. If not, a young monk should be sent to have permission asked and then he should be given the going forth, if it is too far away; even after giving the going forth, it is proper to send him with monks to show him to them. But in the Kurundī it is said - "If the distance is far and the road is a great wilderness, it is proper to give the going forth thinking 'We will go and ask permission.'" If, however, the mother and father have many sons, and they say thus - "Venerable sir, whichever of these boys you wish, you may give him the going forth." Having examined the boys, whichever one he wishes, that one should be given the going forth. If permission has been given by the whole family or by the village thus: "Venerable sir, whichever one in this family or in this village you wish, you may give him the going forth." Whichever one he wishes, that one should be given the going forth.

"Or as many as he is able" means as many as he is capable of.

The account of the case of Rāhula is finished.

Discussion on the Case of Disciplinary Action Regarding Training Rules

106. Among the ten training rules, transgression of the first five is a ground for expulsion, and transgression of the latter is a ground for disciplinary action.

107. "Not deferential" means they do not place monks in the position of seniority or in the position of authority. "Not courteous" means they do not live with the same way of life; the meaning is that they live with a dissimilar way of life. "He tries for material loss" means he strives in such a way that they do not obtain gains. Thus he makes effort. "For harm" means for causing trouble. "For non-residence" means he strives thinking "How might they not dwell in this dwelling?" "He reviles and abuses" means he reviles and also threatens by showing danger. "He causes division" means he causes division by resorting to tale-bearing. "To impose a prohibition" means to make a restriction saying "Do not enter here." "Where he dwells or where he returns" means where he dwells or where he enters; by both is meant one's own quarters and the lodging obtained by seniority.

"They impose a prohibition on food at the entrance" means they prohibit thus: "Today do not eat, do not consume." "Monks, a prohibition should not be imposed on food at the entrance" - here, whether one says "Do not eat, do not consume," or whether one places the bowl and robe inside thinking "I shall prohibit the food," in all such attempts there is an offence of wrong-doing. However, having imposed a punishment on a novice of bad conduct who is difficult to admonish, it is proper to show him rice gruel or a meal or a bowl and robe and say "When such and such a punishment has been carried out, you will receive this." For the Blessed One stated that the punishment is indeed a prohibition. However, by the elders who compiled the Dhamma it was stated that making him fetch water, firewood, sand and the like, in proportion to the offence, should also be done; therefore that too should be done. And that should be done out of compassion, thinking "He will desist, he will refrain," and not with an evil intention proceeding in the manner of "He will perish, he will leave the monastic community"; nor is it proper, thinking "I am imposing a punishment," to make him lie on a hot stone, or to make him place stones, bricks and the like on his head, or to make him enter water.

The discussion on the matter of disciplinary action regarding training rules is concluded.

Discussion on the Case of Prohibition Without Permission and Others

108. Regarding "Monks, without asking permission from the preceptor" - here, when it has been said three times "This novice of yours has committed such and such an offence, impose a disciplinary action upon him," if the preceptor does not impose the disciplinary action, it is proper to do it oneself. Even if the preceptor says from the very beginning "When there is a fault in my novices, you impose the disciplinary action," it is indeed proper to do so. And just as for novices, so too it is proper to impose disciplinary action upon co-residents and pupils.

Regarding "entice" - they win them over for the purpose of making them attend upon themselves, saying "We shall give you a bowl, we shall give you a robe." Regarding "Monks, another's following should not be enticed" - here, whether they are novices or fully ordained, it is not proper to break away and take even those belonging to the following of a monk of bad conduct, down to the least; but it is proper to point out the danger, saying "By you who came to bathe, it is as though smearing with dung has been done, dwelling in dependence upon one of bad conduct." If he, having come to know by himself, requests a preceptor or a dependence, it is proper to give it.

Regarding "I allow, monks, to remove a novice possessed of ten factors" - here, among the three removals stated in the description of the Kaṇṭaka training rule, only removal of status is intended; therefore, whoever commits even one act among killing living beings and so forth, he should be removed by removal of status. And just as for monks there are various offences regarding killing living beings and so forth, it is not so for novices. For a novice, even by killing a louse or an ant, or by crushing a frog's egg, reaches the state of being liable to removal; at that very point his going for refuge, his acceptance by a preceptor, and his claim to lodging cease, he does not receive the gains of the Community, and only the mere outward form alone remains. If he is one whose faults are habitual and does not stand in restraint for the future, he should be expelled. But if, having suddenly transgressed, he thinks "An evil deed has been done by me" and wishes to stand in restraint again, there is no need for the procedure of removal of status. The refuges should be given to him just as he is, dressed in his robes, a preceptor should be given, and the training rules are accomplished by the going for refuge itself. For the going for refuge of novices is similar to the formal act of the ordination formula for monks; therefore, just as the fourfold purification of virtue for monks, by this too the ten precepts are already undertaken; even so, for the purpose of strengthening and for the purpose of establishing in restraint for the future, they should be given again. If the refuges are taken again during the former rains residence, he will receive the rains-residence allowance for the latter. If they are taken during the latter, the Community, having given consent, should give the allowance.

In the case of taking what is not given, even with an object as small as a blade of grass or a stick; in the case of unchastity, by transgression in any of the three orifices; in the case of false speech, even when speaking falsely with the intention of joking - one becomes a non-recluse and incurs the state of being liable to removal. But in the case of drinking intoxicants, for a monk who drinks intoxicants from the seed onwards even without knowing, there is a pācittiya offence. A novice who drinks knowingly incurs a breach of virtue, but not when unknowing. But as for his other five training rules, when those are broken, he should not be removed; a disciplinary action should be imposed. Whether the training rules are given again or not, it is proper. But having pressed him with a disciplinary action, they should indeed be given for the purpose of establishing him in restraint for the future. For novices, drinking intoxicants when done intentionally is a matter of defeat; this is the distinction.

Regarding dispraise - one who speaks dispraise of the Buddha by way of the opposite of "Worthy One, Perfectly Enlightened One" and so forth, or of the Dhamma by way of the opposite of "well-proclaimed" and so forth, or of the Saṅgha by way of the opposite of "practising well" and so forth, blaming and censuring the Triple Gem, should be restrained by teachers, preceptors and others, having shown the danger in speaking dispraise, saying "Do not speak thus." If, when admonished up to the third time, he does not desist, he should be removed by the Kaṇṭaka removal - so it is stated in the Kurundī. But in the Great Commentary it is stated: "If, when spoken to thus, he relinquishes that view, a disciplinary action should be imposed and the transgression should be made to be confessed. If he does not relinquish it, but continues to hold and uphold it just so, he should be removed by removal of status" - that is fitting. For it is this very removal that is intended here.

The same method applies also to one holding wrong view. For one who holds any one of the views of eternalism or annihilationism, if when admonished by teachers and others he relinquishes it, a disciplinary action should be imposed and the transgression should be made to be confessed. One who does not relinquish it should be removed. And here, a seducer of nuns is indeed already included under the factor of unchastity; but one who is unchaste, if wishing to stand in restraint for the future, it is proper to give the refuges and to ordain him fully. It should be understood that "a seducer of nuns" is stated separately as the tenth factor in order to show this meaning: a seducer of nuns, even if wishing to stand in restraint for the future, does not obtain even the going forth, let alone the full ordination.

The discussion on the matter of prohibition without permission, etc. is concluded.

Discussion on the Case of the Paṇḍaka

109. "Young monks one after another" means young ones, young ones. "With topknots" means with large bodies. "Elephant keepers and horse keepers" means elephant guardians and horse guardians.

In the phrase "A eunuch, monks," there are five types of eunuchs: the sprinkled eunuch, the voyeuristic eunuch, the castrated eunuch, the half-month eunuch, and the neuter eunuch. Therein, one whose burning passion subsides when he has been sprinkled with semen after taking the genital organ of others into his mouth - this is the sprinkled eunuch. One whose burning passion subsides when envy arises upon seeing the sexual misconduct of others - this is the voyeuristic eunuch. One whose seeds have been removed by means of an operation - this is the castrated eunuch. But a certain one, through the power of unwholesome resultant kamma, is a eunuch during the dark fortnight, while during the bright fortnight his burning passion subsides - this is the half-month eunuch. But one who has arisen as one lacking either nature from the moment of rebirth-linking itself - this is the neuter eunuch. Among these, the going forth of the sprinkled eunuch and the voyeuristic eunuch is not prohibited; that of the other three is prohibited. Among those too, regarding the half-month eunuch, it is stated in the Kurundī that his going forth is prohibited during the fortnight in which he is a eunuch. And with reference to the one whose going forth is prohibited here, this is stated - "One who is not fully ordained should not be given full ordination; one who is fully ordained should be removed." He too should be removed only through the disappearance of the characteristic mark. The same method applies also to those stated hereafter as "should be removed."

The discussion on the matter of eunuchs is concluded.

Discussion on the Case of One Living in Theft

110. "Son of a formerly good family" means the son of a family that had gradually come to ruin. "Whose lineage had become extinct" means one whose relatives on both the mother's side and the father's side had been exhausted, destroyed, and died. "Not yet acquired" means not yet attained. "To make prosper" means to increase. "Come" is a particle used in the sense of urging. "Being questioned" means being taken aside and asked about the matters of shaving of hair and beard, receiving of ochre robes, going for refuge, taking a preceptor, the formal act of ordination, and the dependence. "Reported this matter" means he declared from the beginning his self-ordained status.

"One who is in communion by theft, monks" - herein there are three types of those in communion by theft: the thief of the outward appearance, the thief of the communion, and the thief of both. Therein, one who has ordained himself and gone to a monastery but does not count monks' rains retreats, does not accept homage according to seniority, does not exclude others from seats, and does not appear at the observance day and invitation ceremonies etc. - this one, because of stealing only the outward appearance, is called a thief of the outward appearance.

But one who, though being a novice ordained by monks, goes to a foreign place and falsely saying "I have ten rains retreats" or "I have twenty rains retreats," counts monks' rains retreats, accepts homage according to seniority, excludes others from seats, and appears at the observance day and invitation ceremonies etc. - this one, because of stealing only the communion, is called a thief of the communion. For all the various activities such as counting monks' rains retreats etc. should be understood as "communion" in this context. Even for one who, having renounced the training, conducts himself thinking "nobody knows me," the same principle applies.

But one who has ordained himself and gone to a monastery and counts monks' rains retreats, accepts homage according to seniority, excludes others from seats, and appears at the observance day and invitation ceremonies etc. - this one, because of stealing both the outward appearance and the communion, is called a thief of both. This threefold one in communion by theft, if not fully ordained, should not be given full ordination; if fully ordained, should be removed; even if requesting the going forth again, should not be given the going forth.

And here, for the purpose of avoiding confusion, this miscellaneous matter should be understood:

Herein, this is the detailed method - Here a king is angry with a certain person. He, thinking "In this way there will be safety for me," takes the outward appearance himself and flees. Having seen him, they inform the king. The king, thinking "If he has gone forth, nothing can be done to him," abandons his anger towards him. He, thinking "The danger from the king has subsided for me," without having entered the midst of the Saṅgha, having taken back the lay appearance and come, should be given the going forth. And also if, thinking "Through the dispensation I have obtained my life; come now, I shall go forth," having arisen spiritual urgency, he comes with that same outward appearance and does not accept the duties of a visitor, whether asked or not asked by monks, having revealed himself as he truly is and requesting the going forth, the outward appearance should be removed and he should be given the going forth. But if he accepts the duties, shows inclination towards the life of one gone forth, and follows all the procedures previously mentioned such as the counting of rains retreats etc., this one should not be given the going forth.

Here, however, a certain person, being unable to live during a famine, takes the outward appearance himself and, eating the food given to all ascetics, when the famine has passed, without having entered the midst of the Saṅgha, having taken back the lay appearance and come - everything is the same as before.

Another wishes to cross a great wilderness, and a caravan leader takes those who have gone forth and travels. He, thinking "In this way the caravan leader will take me and go," takes the outward appearance himself and, together with the caravan leader, having crossed the wilderness and reached a place of safety, without having entered the midst of the Saṅgha, having taken back the lay appearance and come - everything is the same as before.

Another, being unable to survive when danger of disease has arisen, having himself taken the outward sign, eating food given to all sects, when the danger of disease has subsided, without having entered the midst of the Saṅgha, having taken the sign of a layperson and come - everything is the same as before.

Another has an enemy who is angry; wishing to kill him, he goes about seeking him. He, thinking "In this way there will be safety for me," having himself taken the outward sign, flees. The enemy, searching "Where is he?", having heard "He has fled after going forth," thinking "If he has gone forth, nothing can be done to him," abandons his anger towards him. He, thinking "The danger from my enemy has subsided," without having entered the midst of the Saṅgha, having taken the sign of a layperson and come - everything is the same as before.

Another, having gone to his relatives' family, having renounced the training, having become a layperson, thinking "These robes will be destroyed here; even if I take these and go to the monastery, they will seize me on the way saying 'A thief'; what if I were to wear them as body coverings and go?" - for the purpose of carrying the robes, having dressed in and draped them, he goes to the monastery. Seeing him coming from afar, novices and young monks come forward and show him the duties. He does not accept, and reveals himself as he truly is. If the monks, thinking "We shall not let him go now," wish to give him the going forth by force, the ochre robes should be removed and he should be given the going forth again. If, however, thinking "These do not know of my reversion to the lower state," he claims that very status of a monk and follows all the previously stated procedure of counting rains retreats and so forth, this one should not be given the going forth.

Another, a senior novice, having gone to his relatives' family and having disrobed, being oppressed by the undertaking of work, thinking "Now I shall be an ascetic again; the elder does not know of my disrobed state," taking that same bowl and robes, comes to the monastery, and does not report this matter to the monks, but claims the status of a novice - this one is indeed one in communion by theft and does not obtain the going forth. If at the time of taking the outward sign he thinks thus, "I shall not tell anyone," but having gone to the monastery he reports it, he is one in communion by theft by the very act of taking. But if at the time of taking the thought arises in him, "I shall tell at the time of taking," and having gone to the monastery, when asked "Where did you go, friend?", he deceives them thinking "They do not know about me now" and does not tell, then from the moment of abandoning the responsibility with the thought "I shall not tell," this one too is indeed one in communion by theft. If, however, at the time of taking too the thought arises in him, "I shall tell," and having gone to the monastery he does tell, this one obtains the going forth again.

Another, a young novice, or one who is grown but incompetent, having disrobed in the same manner as before, does not wish to do work such as tending calves at home. His relatives, having clothed him in those same ochre robes, having given a dish or a bowl into his hands, saying "Go, be an ascetic," send him out from the house. He goes to the monastery. Neither do the monks know "This one, having disrobed, has gone forth again by himself," nor does he himself know "One who goes forth in this way is called one in communion by theft." If they give him full ordination when he has completed his years, he is well ordained. If, however, while still not fully ordained, he hears during a Vinaya adjudication being conducted, "One who goes forth in this way is called one in communion by theft." He should tell the monks "I have done thus"; in this way he obtains the going forth again. If, thinking "No one knows about me now," he does not report it, from the mere moment of abandoning the responsibility, he is one in communion by theft.

A monk, having renounced the training but not having removed the outward sign, whether having done or not having done immoral deeds, then follows all the previously stated procedure of counting rains retreats and so forth, he is one in communion by theft. One who, not having renounced the training, remaining in the outward sign, having engaged in sexual intercourse, follows the procedure of counting rains retreats and so forth, is not one in communion by theft; he obtains mere going forth. In the Andhaka Commentary, however, it is said that this one is one in communion by theft; that should not be accepted.

A certain monk, while still intent on the ochre robes, having dressed in white and engaged in sexual intercourse, then having dressed again in ochre robes, follows all the procedure of counting rains retreats and so forth - this one too is not one in communion by theft; he obtains mere going forth. If, however, having abandoned the responsibility for the ochre robes, having dressed in white and engaged in sexual intercourse, then having dressed again in ochre robes, he follows all the procedure of counting rains retreats and so forth, he is one in communion by theft.

A novice, remaining in the outward sign, even having committed acts such as sexual intercourse that make one not an ascetic, is not one in communion by theft. Even if, while still intent on the ochre robes, having removed the ochre robes and engaged in sexual intercourse, he puts on the ochre robes again, he is not one in communion by theft. If, however, having abandoned the responsibility for the ochre robes, being naked or clothed in white, having become not an ascetic through engaging in sexual intercourse and so forth, he puts on the ochre robes, he is one in communion by theft. Even if, desiring the state of a layperson, having made the ochre robe into a loincloth or in some other manner dressing in lay clothing, thinking "Does the sign of a layperson suit me or not?" - for the purpose of testing, it still protects him for the time being. But having accepted thinking "It suits," then accepting the outward sign again, he is one in communion by theft. The same principle applies in the case of testing and accepting after dressing in white.

But if, having put on white cloth over the already worn ochre robes, one examines or accepts, one is still protected. For a nun too, the same method applies. For if she too, desiring the lay state, puts on a lay garment over the ochre robes, for the purpose of examining whether "my lay appearance looks good or does not look good," she is still protected. If she accepts thinking "it looks good," she is not protected. The same principle applies in the case of testing and accepting after dressing in white. But if, having put on white cloth over the already worn ochre robes, one examines or accepts, one is still protected.

If any elder who has gone forth, without counting rains retreats, even standing in the queue, coming from one side, bringing his bowl near to the lumps of food scooped up with a ladle from the large baskets and so forth, takes them like a hawk seizing a piece of meat and goes, he is not one in communion by theft. But one who takes after counting monks' rains retreats is one in communion by theft.

One who is himself just a novice, taking after counting fraudulent rains retreats in the novices' order, is not one in communion by theft. A monk who takes after counting fraudulent rains retreats in the monks' order should be made to pay the value of the goods.

The discussion on the matter of those living in theft is concluded.

Discussion on the Case of One Who Has Gone Over to Another Sect

Regarding "one gone over to other sects, monks" - herein, one who has gone over to and entered among the other sects is one gone over to other sects. He should not only not be given full ordination, but should not be given the going forth either. Herein this is the determination - A fully ordained monk, thinking "I will become a follower of another sect," goes in his own robes to their dwelling place; at every step there is an offence of wrong-doing. At the mere moment of taking up their outward sign, he becomes one gone over to other sects. Even one who himself puts on grass garments and the like, thinking "I will become a follower of another sect," indeed becomes one gone over to other sects. But one who, while bathing naked, looking at himself, thinks "the state of an Ājīvaka suits me, I will become an Ājīvaka," and without taking his ochre robes goes naked to the dwelling place of the Ājīvakas - at every step there is an offence of wrong-doing. But if on the way a sense of moral shame and moral dread arises in him, he is freed after confessing the offences of wrong-doing. Even having gone to their dwelling place, if being admonished by them or by himself thinking "the going forth of these is too painful," he turns back, he is indeed freed.

But if, having asked "what is the highest practice in your going forth?" and being told "the plucking out of hair and beard and so forth," he has even a single hair plucked out, or takes up the practices of squatting exertion and the like, or puts on peacock feathers and the like, or takes up their outward sign, or accepts the superiority thinking "this going forth is the best" - he is not freed, he becomes one gone over to other sects. But if, for the purpose of examining whether "the going forth of the other sects suits me or does not suit me," he puts on grass garments and the like, or ties matted hair, or takes up a carrying pole, as long as he does not accept, his religious affiliation protects him; at the mere moment of accepting, he becomes one gone over to other sects. But one whose robes have not been taken away, who puts on grass garments and the like, or who takes up the outward sign of other sects due to fear of the king and so forth, because of the absence of the religious conviction, is not one gone over to other sects.

And this one gone over to other sects is spoken of with reference to a fully ordained monk; therefore, a novice who has gone to the abode of another sect in his own robes can still obtain the going forth and the full ordination - thus it is stated in the Kurundī. But the former one in communion by theft is spoken of with reference to one not fully ordained; therefore, a fully ordained monk, even counting fraudulent rains retreats, does not become a non-ascetic. One who, while still having his robes, commits a defeat offence and counts monks' rains retreats and so forth, is not one in communion by theft.

The discussion on those who have gone over to other sects is concluded.

Discussion on the Case of an Animal

111. "Is troubled with the serpent realm of rebirth" - here, although in the course of existence he experiences sovereign prosperity similar to the prosperity of devas through the result of wholesome kamma, yet for him whose rebirth-linking is the result of unwholesome kamma, when engaging in sexual intercourse with one of his own kind and when relaxing and falling into sleep, the serpent body manifests - one that moves about in water and feeds on frogs; therefore he is troubled with that serpent realm of rebirth. "Is ashamed" means he is embarrassed. "Is disgusted" means he is disgusted with his own existence. "When that monk had departed" means when that monk had gone out. Or alternatively, the meaning is "upon that monk's departing." "Relaxed and fell into sleep" means while that monk had not departed, through fear of being discovered, not letting go of mindfulness, he slept only with the sleep of a monkey; but when the monk departed, having let go of mindfulness, relaxed and without apprehension, he fell into deep sleep. "Let out a cry of distress" means through the power of fear, abandoning the perception of an ascetic, he made a loud, dreadful sound.

"You are indeed" means "you indeed are" (tumhe kho attha); It is stated by eliding the letter "a." "You serpents, being incapable of jhāna, insight, path and fruit, are not subject to growth in this Teaching and Discipline; you do not become subject to growth" - this is the summary meaning here. "With one of its own kind" means with a female serpent only. But when it engages with one of another kind, such as a human woman and so forth, then it appears like a young deva. And here, "two conditions" is stated with reference to the frequent manifestation of the true nature in the course of existence. However, the manifestation of a serpent's true nature occurs on five occasions - at the time of rebirth-linking, at the time of shedding its skin, at the time of sexual intercourse with one of its own kind, at the time of relaxing and falling into sleep, and at the time of death.

"An animal, monks" - here, whether it be a serpent, or any one among young garuḷas and so forth, even including Sakka, the king of devas, any being of non-human birth whatsoever should be understood as "an animal" in this context. Such a one should neither be given full ordination nor given the going forth; even if already fully ordained, he should be removed.

The discussion on the matter of animals is concluded.

Discussion on the Case of a Matricide and Others

112. Regarding the cases of the matricide and so forth - "Would make an escape" means would make a departure, an exit, a removal - this is the meaning. "A matricide, monks" - here, one by whom a birth-mother who was a human female was deliberately deprived of life while he himself was also of human birth, this one is a matricide through the matricidal action that constitutes an offence with immediate retribution; for him both the going forth and the full ordination are prohibited. But one by whom a mother who was a human female but not the birth-mother - a foster mother, a grandmother, or a lesser mother - or even a birth-mother who was not a human female was killed, for him the going forth is not prohibited, nor does he incur an offence with immediate retribution. One by whom, while himself being in an animal state, a mother who was a human female was killed, he too does not incur an offence with immediate retribution; however, because of his animal state, the going forth is prohibited for him. The remainder is clear in itself. The same method applies also in the case of a patricide. For even if one is the son of a courtesan and does not know "this is my father," if the one by whose conception he was born is killed by him, he is reckoned as a patricide, and he incurs an offence with immediate retribution.

114. "A killer of a Worthy One" should be understood only in terms of a human Worthy One. For one who deliberately deprives of life a destroyer of taints who is of human birth, even as far as an unordained boy or girl, is indeed a killer of a Worthy One, and incurs an immediate-result deed, and the going forth is barred for him. However, having killed a Worthy One of non-human birth, or a remaining noble person of human birth, one does not incur an immediate-result deed, nor is the going forth barred for him, but the kamma is powerful. An animal, even having killed a human Worthy One, does not incur an immediate-result deed, but the kamma is weighty - this is the determination herein. "They were being led away for murder" means they were being led away for the purpose of killing; the meaning is they were being taken to be killed. Now as for what is said in the text "sacā ca maya," the meaning of that is just "sace maya" (if we). For where "sace" should be said, here the particle "sacā ca" is used. Or the reading is just "sace ca." Therein, "sace" is a particle in the sense of supposition. "Ca" is merely a word-filler. "Sacajja maya" is also a reading. The meaning of that is "sace ajja maya" (if today we).

115. Regarding "a seducer of nuns, monks," herein, one who violates a bhikkhunī of regular standing through any one of the three passages - this one is called a seducer of nuns. For him, both going forth and full ordination are prohibited. But one who causes the destruction of virtue through bodily contact - for him, both going forth and full ordination are not prohibited. Even one who, having forcibly made her wear white garments, violates her against her will, is still a seducer of nuns. But one who, having forcibly made her wear white garments, violates her when she is willing, is not a seducer of nuns. Why? Because at the very moment of consenting in the lay state, she becomes a non-bhikkhunī. But one who subsequently violates one whose virtue has already been lost, or one who transgresses with trainee nuns or female novices, is not a seducer of nuns, and obtains both going forth and full ordination.

Regarding "a schismatic, monks," herein, one who, like Devadatta, having made the dispensation contrary to the Dhamma and contrary to the Vinaya, splits the Saṅgha by means of any one of the four formal acts - this one is called a schismatic. For him, both going forth and full ordination are prohibited.

Regarding "one who wounds, monks," here too, one who, like Devadatta, with a corrupt mind, with a murderous mind, draws even so much blood as a small fly could drink from the living body of the Tathāgata - this one is called one who wounds. For him, both going forth and full ordination are prohibited. But one who, for the purpose of curing illness, like Jīvaka, having cut open with a lancet and having removed putrid flesh and blood, makes him comfortable - he generates much merit.

The discussion on the matter of matricides, etc. is concluded.

Discussion on the Case of One with Dual Sexual Characteristics

116. "A hermaphrodite, monks": because of the kamma that produces the female characteristic and the kamma that produces the male characteristic, there are characteristics of both in this one - thus "a hermaphrodite." "He does it": by means of the male characteristic, he commits sexual transgression with women. "He causes it to be done": having induced another, he causes it to be done upon his own female characteristic. That one is of two kinds - a female hermaphrodite and a male hermaphrodite.

Therein, for the female hermaphrodite, the female characteristic is manifest and the male characteristic is concealed. For the male hermaphrodite, the male characteristic is manifest and the female characteristic is concealed. For the female hermaphrodite, when acting as a male with women, the female characteristic becomes concealed and the male characteristic becomes manifest. For the male hermaphrodite, when assuming the female role with men, the male characteristic becomes concealed and the female characteristic becomes manifest. The female hermaphrodite both conceives a child herself and causes another to conceive. The male hermaphrodite, however, does not conceive himself but causes another to conceive - this is the distinction between them. But in the Kurundī it is said - "If at rebirth-linking the male sign arises, in the course of existence the female sign is produced; if at rebirth-linking the female sign arises, in the course of existence the male sign is produced." Therein, the method of investigation should be understood in detail from the Atthasālinī, the commentary on the Dhammasaṅgaṇī. But for this hermaphrodite of both kinds, there is neither going forth nor full ordination - this should be understood here.

The discussion on the matter of hermaphrodites is concluded.

Discussion on the Case of One Without a Preceptor and Others

117. "Now at that time" means at the time when the training rule had not yet been laid down by the Blessed One. "Without a preceptor" means without having had a preceptor accepted, entirely devoid of a preceptor. Those thus fully ordained receive neither support in the Dhamma nor in material requisites; they only decline, they do not grow. "Monks, one without a preceptor should not" means one without a preceptor, without having had a preceptor accepted, should not be given full ordination. "Whoever should give full ordination, there is an offence of wrong-doing" means that from the time of the laying down of the training rule, there is an offence for one who gives full ordination in this way. However, the act of ordination is not invalidated. Some say it is invalidated, but that should not be accepted. In the cases beginning with "with the Community as preceptor" and ending with "with a hermaphrodite as preceptor," the same method applies.

The discussion on the matter of those without a preceptor, etc. is concluded.

Discussion on the Case of One Without a Bowl and Others

118. "They went for almsfood in their hands" means they go about for the purpose of obtaining almsfood in their hands. "Just as adherents of other religions" means just as the sectarians called Ājīvakas; for they eat almsfood placed in their hands mixed with soups and curries. "There is an offence of wrong-doing" means the offence is only for the one giving full ordination in this way, but the act itself is not invalidated. The same method applies also in the cases of being without a robe and so forth.

"With a borrowed" means obtained by requesting "Please give it until we perform the full ordination"; the meaning is "for that period only." For with such a bowl, or robe, or bowl and robes, the offence is only for the one giving full ordination, but the act itself is not invalidated; therefore one should be given full ordination only when complete with bowl and robes. If he does not have them, his preceptor and teacher, or other monks, should relinquish without attachment and give bowl and robes suitable for determination. However, it is allowable to give the going forth to a candidate for ordination who is a yellow-leaf even with a borrowed bowl and robes, and it is allowable to give the going forth having taken them on trust from a communal place.

But if he has come having brought an unfired bowl and cloths suitable for robes, it is allowable to give him almsfood that has not been formally received while he stays at the monastery until the bowl is fired and the robes are made; it is allowable to eat from a dish; and before the meal it is allowable to give a share of material requisites equal to a novice's share. However, the allocation of lodgings, ticket-food, designated food, invitations, and so forth are not allowable. After the meal too, a share of medicines such as oil, honey, sugar, and so forth equal to a novice's share is allowable. If he is ill, it is allowable to prepare medicine for him, and all duties of care are as for a novice.

The discussion on the matter of those without a bowl, etc. is concluded.

Discussion on the Case of One with a Severed Hand and Others

119. Regarding the cases of those with cut off hands and so forth - "One with a cut off hand" means one whose one or both hands have been cut off at the palm, or at the wrist, or at the elbow, or at any place whatsoever. "One with a cut off foot" means one whose one or both feet have been cut off at the forefoot, or at the ankles, or at the shin, or at any place whatsoever. "One with cut off hands and feet" means one whose two, or three, or all hands and feet have been cut off among the four hands and feet in the manner already stated. "One with cut off ears" means one whose one or both ears have been cut off at the base of the ear or at the ear lobe. But if one whose pierced ears are cut, and it is possible to join them together, he should be given the going forth after joining the ear together. "One with a cut off nose" means one whose nose has been cut off at the goat-foot shaped part, or at the tip, or at one nostril, or at any place whatsoever. But if one's nose is possible to be joined, he should be given the going forth after making it comfortable. "One with cut off ears and nose" should be understood in both senses. "One with cut off fingers" means one whose one or many fingers have been cut off without leaving any nail remainder visible. But if even a thread-like remainder of a nail is discernible, it is proper to give him the going forth. "One with cut off thumbs" means one whose one or many thumbs have been cut off among the four thumbs, in the same manner as stated for fingers. "One with cut tendons" means one whose great sinews called tendons have been cut in front or behind; due to the cutting of even one of which, he walks on the forefoot, or walks on the heel, or is unable to place the foot down.

"One with webbed hands" means one whose fingers are joined together like the wings of a bat; if one wishes to give him the going forth, the spaces between the fingers should be split, all the skin in between removed, and after making it comfortable, he should be given the going forth. Even if one has six fingers, if one wishes to give him the going forth, the extra finger should be cut off, and after making it comfortable, he should be given the going forth.

"A humpback" means one whose body is hunchbacked due to a protrusion of the chest, or the back, or the side. But if any limb or minor limb is slightly crooked, it is proper to give him the going forth. For only a Great Man has a body straight like Brahmā; there is no being among the rest who is not a humpback.

"A dwarf" means a shin-dwarf, or a hip-dwarf, or a dwarf in both. For a shin-dwarf, the lower body from the hips downward is short, while the upper body is complete. For a hip-dwarf, the upper body from the hips upward is short, while the lower body is complete. For a dwarf in both, both parts of the body are short; due to their shortness, their person is round like that of spirits, resembling a large pot-bellied vessel. It is not proper to give the going forth to all three types.

"One with a goitre" means one who has a swelling on the throat like a gourd. This is merely a designation; but if there is a swelling in any place whatsoever, he should not be given the going forth. The determination therein - should be understood in the same manner as stated in the passage "Monks, one afflicted with the five diseases should not be given the going forth." What is to be said regarding those branded, flogged, and outlawed has already been stated in the passages beginning with "Monks, one branded should not be given the going forth" and so forth.

"One with elephantiasis" means one whose foot is heavy. One whose foot is swollen, with growths that have arisen, and hardened - he should not be given the going forth. But for one whose condition has not yet become hardened, if it is possible to bind a poultice, place the foot in a water pit, fill it with wet sand until the veins become visible, and the shin becomes like an oil tube, thus being able to reduce it - having made his foot like this, it is proper to give him the going forth. If it grows again, even the one giving the higher ordination should do likewise before giving the higher ordination.

"One with a bad disease" means one who is constantly afflicted by any disease among piles, fistula, bile disorders, phlegm disorders, cough, consumption, and so forth - an incurable disease, disgusting and unpleasant. This one should not be given the going forth.

"One who defiles an assembly" means one who defiles an assembly by his own deformity. He is either excessively tall, with his navel region at the level of others' heads; or excessively short, like the form of a double dwarf; or excessively dark, like a stump in a burnt field; or excessively fair, with the colour of polished smooth copper rubbed with curds and buttermilk and such; or excessively thin, with little flesh and blood, like a body of mere bones, sinews, and skin; or excessively fat, with heavy flesh; or with a huge belly, like a great spirit; or with an excessively large head, as if standing with a basket on his head; or with an excessively small head, endowed with a head disproportionately small for his body; or with a peaked head, endowed with a head resembling a palmyra fruit cluster; or with a pointed head, endowed with a head gradually tapering upwards; or with a tube-shaped head, endowed with a head resembling a large bamboo joint; or with a lopsided head or an overhanging head, endowed with a head tilted to any one of the four sides; or with a sore-covered head or a putrid head; or with patchy hair, endowed with hair growing here and there like crops in a field eaten by insects; or with a hairless head; or with thick coarse hair, endowed with hair resembling palmyra fibres; or with a white head from hair grey from birth; or with naturally red hair, endowed with hair as if ablaze; or with a swirled head, endowed with hair whorls with upward-pointing tips resembling the whorls on the bodies of cattle; or with eyebrow hair joined as one with the head hair, endowed with a forehead as if bound with a net.

Or with joined eyebrows, or with hairless eyebrows, or with monkey-like eyebrows, or with excessively large eyes, or with excessively small eyes, endowed with eyes resembling holes made by striking a buffalo hide with the corner of an adze; or with uneven eyes, endowed with one large and one small eye; or with uneven pupils, endowed with eye-pupils unevenly placed, one up and one down; or cross-eyed; or with deep-set eyes, whose eye-pupils appear like water bubbles in a deep well. Or with protruding eyes, whose eye-pupils protrude like those of a crab. Or with elephant ears, endowed with large ear lobes; or with mouse ears, or with bat ears, endowed with small ear lobes; or with mere ear-holes, one who has only ear-holes without ear lobes. Or with unpierced ears - but one of Greek descent is not one who defiles an assembly. For that is simply his nature. Or one with an ear fistula, endowed with a constantly putrid ear; or one with a tumour ear, endowed with an ear constantly discharging pus; or one with chipped ears, endowed with ears resembling the tip of a cow-feeding trough; or one with excessively tawny eyes - but it is proper to give the going forth to one with honey-tawny eyes. Or one without eyelashes, or one with watering eyes, or one with clouded eyes, or one endowed with eyes affected by eye disease.

Or one with an excessively large nose, or one with an excessively small nose, or one with a flat nose, or one with a crooked nose standing to one side without being centred; or one with a long nose, endowed with a nose that could be licked by a tongue resembling a parrot's beak; or one with a constantly dripping mucus nose.

Or one with a large mouth, whose mouth-feature alone is large like that of a grasshopper-frog, but whose mouth is excessively small like a gourd; or one with a split mouth, or one with a crooked mouth; or one with large lips, endowed with lips resembling the rim of a cooking pot; or one with thin lips, endowed with lips like drum-skin unable to cover the teeth; or one with a large lower lip, or one with a thin upper lip, or one with a thin lower lip, or one with a large upper lip; or one with cut lips; or one with a drooling mouth; or one with an upturned mouth; or one with a conch-beak, endowed with lips white on the outside and excessively red on the inside; or one with a foul-smelling corpse-like mouth.

Or one with large teeth, endowed with teeth resembling a skeleton's teeth; or one with demon teeth, with teeth protruding outward either below or above - but if it is possible to cover them with the lips and they are noticeable only when speaking and not when not speaking, it is proper to give him the going forth. Or one with rotten teeth, or one without teeth - but one who has fine teeth like squirrel teeth between the other teeth, it is proper to give him the going forth.

Or one with a large jaw, endowed with a jaw resembling a cow's jaw; or one with a long jaw; or one with a flat jaw, endowed with an excessively short jaw as if sunken inward; or one with a split jaw, or one with a crooked jaw; or one without canine teeth, with a mouth resembling a nun's; or one with a long neck, endowed with a neck resembling a crane's neck; or one with a short neck, endowed with a neck as if sunken inward; or one with a split neck; or one with dislocated shoulders; or one without hands, or one with one hand, or one with excessively short hands, or one with excessively long hands; or one with a split chest, or one with a split back; or one with a scabby body, or one with an itchy body, or one with an eczematous body, or one with a monitor-lizard body, from whose body flakes fall like those of a monitor lizard - all this is stated in an expanded manner with reference to disfigurement. The determination herein should be understood in the same manner as stated in "Monks, one afflicted with the five diseases."

Or one with dislocated hips; or one with large buttocks, endowed with excessively protruding buttock flesh resembling the top of a stove; or one with large thighs; or one with a hydrocele; or one with large knees; or one with knocking knees; or one with long shins; or one with stick-like shins; or one who walks with feet turned outward; or one who walks with feet turned inward; or one with raised calves - he is of two kinds, endowed with large calf muscles either descended below or risen above; or one with large shins, or one with thick calf muscles; or one with large feet, or one with large heels; or one with flat feet; or one with shins rising from the middle of the feet; or one with crooked feet - he is of two kinds. Either inwardly or outwardly turned feet; or one with knotted toes, endowed with toes resembling ginger rhizomes; or one with blind nails, endowed with dark-coloured putrid nails - all of these are ones who defile an assembly. Such a one who defiles an assembly should not be given the going forth.

"One-eyed" means either one blind in one eye with clear vision lost, or one whose clear vision is impaired by a cataract and such. One who does not see with either both or one eye - he should not be given the going forth. In the Mahāpaccarī, however, one blind in one eye is called "one-eyed," and one blind in both eyes is included under "blind." In the Mahā-aṭṭhakathā, one blind from birth is called "blind," therefore both are fitting by way of method. "Cripple" means one with a crippled hand, or one with a crippled foot, or one with crippled fingers. One in whom any crookedness is discerned in these hands and so forth - he is called a cripple. "Lame" means one with a bent knee, or one with a broken shin, or one with club feet due to the foot being contracted in the middle, walking on the middle of the sole; or one with club feet due to the foot being contracted at the tip, walking on the tip of the sole; or one lame walking only on the front of the foot; or one lame walking on the heel; or one lame walking on the outer edge of the foot; or one lame walking on the inner edge of the foot; or one lame walking on the entire sole due to a break above the ankles. All of these are indeed lame - he should not be given the going forth.

"Paralytic" means one whose one hand, or foot, or half of the body does not function properly. "One unable to walk" refers to one who moves on a seat. "One feeble with age" means one who is weak due to old age, unable even to perform such tasks as dyeing one's own robes. But one who, though elderly, is strong and able to look after oneself, should be given the going forth. "Blind" refers to one blind from birth. "Dumb" means one whose speech does not function; even one whose speech does function, but who is unable to recite the going for refuge completely, such a stammerer too is not suitable to be given the going forth. But one who is able to recite just the going for refuge completely, it is suitable to give the going forth to such a person.

"Deaf" means one who does not hear anything at all. But one who hears loud sounds, it is suitable to give the going forth to such a person. "One blind and dumb" and the rest are stated by way of both defects. And for those for whom the going forth is refused, the full admission too is refused for them. But if the Sangha gives them the full admission, all those with cut off hands and so forth are well admitted, but the acting Sangha and the teacher and preceptor are not freed from the offence. And it will be stated: "There is, monks, a person who has not attained reinstatement; if the Sangha reinstates him, one is well reinstated, one is badly reinstated." The meaning of that will become clear at the place where it occurs.

The discussion on the matter of those with hands cut off, etc. is concluded.

Discussion on the Case of Dependence on a Shameless One

120. "Living in dependence on shameless ones" - the possessive case is used in the sense of the objective case; the meaning is "living in dependence on shameless persons." "Until I know the monk's similar nature" means: until I know the state of having shame, which is the similar nature with monks, of the monk who gives guidance. Therefore, even when one who has gone to a new place is told "Come, monk, take guidance," one should take guidance only after examining for four or five days the state of having shame of the one who gives guidance.

If, having heard from monks that "the elder has shame," one wishes to take it on the very day of arrival, but the elder, having examined his conduct for a few days, gives guidance saying "Wait for now, by living here you will come to know," this is allowable. One who has gone to a place where guidance is normally to be taken should take it on that very day; there is no exemption even for a single day. If during the first watch the teacher has no opportunity, and not obtaining an opportunity, one lies down thinking "I shall take it at the time before dawn," and does not know that dawn has risen, there is no offence. But if one lies down without making the mental resolve "I shall take it," there is a wrong-doing at the rising of dawn. One who has gone to a place not previously visited, having stayed for two or three days and wishing to depart, may stay without dependence. But one who is making an attachment thinking "I shall stay for seven days" should take guidance. If the elder says "What is the need of guidance for one staying only seven days?" from the time of refusal, one has obtained an exemption.

The discussion on the matter of dependence on the shameless is concluded.

Discussion on the Case of Dependence on a Traveller and Others

121. "One for whom dependence is to be done" means dependence that is to be done, dependence is to be done by me; the meaning is "it is to be taken." "Not obtaining dependence" means that when among those travelling on the highway together with him there is no dependence-giver, he does not obtain dependence. One not obtaining thus, being independent, must travel even for many days. If he enters a residence where he has previously lived having taken dependence before, even if staying for one night, dependence must be taken. If one resting along the way or seeking a caravan stays for a few days, there is no offence. But during the rains, one must dwell in a fixed residence, and dependence must be taken. But for one travelling by boat, even when the rains have arrived, if he does not obtain dependence, there is no offence.

"Being requested" means that being requested by that sick monk, one should dwell independently. If the sick monk, even when told "Ask me," does not ask out of pride, one should depart.

"It is comfortable" means it is comfortable by way of attaining calm and insight. For neither a stream-enterer, nor a once-returner, a non-returner, nor an arahant obtains this allowance; nor one who has attained firm concentration or insight; and as for a foolish worldling who has abandoned his meditation subject, there is no question at all. But one whose calm or insight is still fresh, he obtains this allowance, and the inclusion in the invitation ceremony is also permitted for him alone. Therefore, even when this person has invited the teacher and he has departed, having made the resolution "When a suitable dependence-giver comes, I will dwell in dependence on him," it is proper to dwell independently until the full moon of Āsāḷhī. But if the teacher does not come in the month of Āsāḷhī, one should go to where dependence can be obtained.

122. "To proclaim also by clan" means: "the candidate for full ordination of Mahākassapa" - thus having stated the clan, "I allow to proclaim" - this is the meaning.

123. "Two in one proclamation" means two together in one proclamation; "by one for one, by another for the other" - thus the meaning is: I allow full ordination to be conferred by two or by one teacher making the proclamation of the formal act at one time.

"To do two or three in one proclamation, and that indeed with one preceptor" means: I allow two or three persons to be done together in one proclamation in the same manner as before; and that act of proclamation indeed with one preceptor - this is the meaning. Therefore, two or three should be proclaimed by one teacher. By two or three teachers, separately, one for each - thus two or three formal acts should be performed at one stroke. But if there are different teachers and different preceptors, the Elder Tissa proclaims for the co-resident of the Elder Sumana, and the Elder Sumana proclaims for the co-resident of the Elder Tissa, and they are quorum-fillers for each other, it is allowable. But if there are different preceptors and one teacher, because it is prohibited by "but not with different preceptors," it is not allowable. For this prohibition is made with reference to this.

The discussion on the matter of dependence on travellers, etc. is concluded.

Discussion on the Procedure for Full Ordination

126. "First, he should be made to take a preceptor" - here, one who closely observes what is faulty and what is not faulty is a preceptor (upajjhā); that is the preceptor (upajjhaṃ). He should be made to take a preceptor by having him say thus: "Venerable sir, be my preceptor." "Became embarrassed" means they become stiff-bodied. "Whatever has arisen" means whatever has arisen, come into being, and exists in your body - when asked in the midst of the Community, if it exists, it should be said "it is," and so forth. "May raise me up" means may he lift me up.

The discussion on the procedure of ordination is concluded.

Discussion on the Four Dependences and Others

128. "At that very moment" means immediately after the full ordination. "The shadow should be measured" means the shadow should be measured as either one person's length or two persons' lengths. "The measure of the season should be declared" means the measure of the season should be declared thus: "the rainy season, the cold season, the hot season." And here the season itself is the measure of the season. If the rainy season and so on are incomplete, having noted by how many days whichever season is incomplete, that portion of days should be declared. Or else the measure of the season should be declared thus: "This is such-and-such a season, and it is either complete or incomplete." The part of the day should be declared thus: "Either the forenoon or the afternoon." "The rehearsal" means having brought all this together, when asked "What do you receive? What is your shadow? What is the measure of the season? What is the part of the day?" one should say "I receive this - the rainy season or the cold season or the hot season, this is my shadow, this is the measure of the season, this is the part of the day." Thus it should be declared.

129. "Having left behind" means having abandoned. "To give a companion" means the meaning is: I allow giving a companion to one going from the ordination hall to the dwelling, and declaring the four things not to be done. "A withered leaf" means a leaf of yellowish colour. "Released from its binding" means fallen from its stalk. "Incapable of becoming green again" means incapable of becoming green again. "A broad stone" means a large stone.

130. "When concord is not obtainable, there is no offence in sharing and in communion" means that as long as concord for carrying out the act of suspension against him cannot be obtained, there is no offence in sharing and in communion, which is the distinction in the observance of the Uposatha, the Pavāraṇā, and other proceedings. The remainder is evident everywhere, being easily understood in accordance with what has been stated in the Mahāvibhaṅga.

The discussion on the four dependences, etc. is concluded.

In the Samantapāsādikā, the commentary on the Vinaya,

Of the Great Chapter, adorned with one hundred and seventy-two subject matters,

The explanation of the meaning is concluded.

The commentary on the Great Chapter is concluded.

2.

The Uposatha Chapter

Discussion on the Allowance for Assembly and Others

132. In the Uposatha Chapter - "Heterodox" (aññatitthiyā): here "titthaṃ" means "doctrine" (laddhi); a different doctrine is "aññatitthaṃ"; those who hold a different doctrine are "aññatitthiyā"; the meaning stated is "those of a different doctrine from this." "Speak the Teaching" (dhammaṃ bhāsanti): they speak about what should and should not be done by them. "They obtain" (te labhanti): those people obtain. "Dumb pigs" (mūgasūkarā): fat-bodied pigs.

135. "One has not committed or having committed has emerged from it" - here, whatever offence a monk has not committed, or having committed has emerged from it, this should be understood as meaning "this is called a non-existing offence." "What is there in conscious lying" - that which was stated as "there is conscious lying for him," what does that amount to in terms of an offence, which offence is it - this is the meaning. "There is a wrong-doing" means there is a wrong-doing offence; and that indeed is not by the characteristic of lying; but it should be understood that by the word of the Blessed One, it is an offence arising through non-action at the door of speech. For he will say -

"Forming an impediment" means creating an obstacle. "Comfort for what" means for what purpose is there comfort. "For the achievement of the first meditative absorption" means there is comfort, there is ease for that monk for the purpose of achieving the first meditative absorption. This same method applies everywhere. Thus the Blessed One showed the first recitation of the principal monastic code both in summary and in detail.

136. "Daily" means day by day. "On the fourteenth or the fifteenth" - in the third and seventh fortnights of one season, twice on the fourteenth, and in the remaining six times on the fifteenth; this is one meaning. This, however, is stated according to the normal practice. From the statement "once in a fortnight, on the fourteenth or the fifteenth," when there is such a condition, it is proper to recite on whichever fourteenth or fifteenth - for resident monks it is the fourteenth, for visiting monks the fifteenth. This should also be understood from the statement: "If the residents are more numerous, the visitors should conform to the residents."

Discussion on the Allowance for Boundaries

138. "First the signs should be announced" means it should be asked by the Vinaya expert: "What is the sign in the eastern direction?" "A mountain, Venerable Sir." Then the Vinaya expert should announce the sign thus: "That mountain is the sign." However, it is not proper to announce thus: "We make that mountain the sign, we shall make it, the sign is made, let it be the sign, it is, it will be." The same method applies to rocks and so forth. In the north-eastern intermediate direction, in the southern direction, in the south-eastern intermediate direction, in the western direction, in the south-western intermediate direction, in the northern direction, in the north-western intermediate direction, what is the sign? "Water, Venerable Sir." "That water is the sign" - but having stopped here, again: "What is the sign in the eastern direction?" "A mountain, Venerable Sir." "That mountain is the sign" - thus the sign announced first should be announced again and then concluded. For in this way, sign is connected with sign. Having thus announced the signs, immediately thereafter the boundary should be authorised by the formal act of the Community as stated. At the conclusion of the formal act, the boundary is within the signs, and the signs are outside the boundary. Therein, signs announced even once are indeed announced. However, in the Andhaka Commentary it is said that the sign should be announced by one who connects the boundary circle three times. "A mountain, Venerable Sir" etc. "Water, Venerable Sir" - but thus, whether one who is fully ordained or one who is not fully ordained declares it, it is proper.

Now the determination regarding mountain signs and so forth should be understood thus - A mountain is of three kinds: a pure earth mountain, a pure rock mountain, and a mixture of both. All three kinds are proper. But a heap of sand is not proper. Any other that is smaller than the size of an elephant is also not proper. But starting from the size of an elephant, even one the size of Mount Sineru is proper. If there are four mountains in the four directions or three in three, it is proper to authorise with four or three mountain signs alone. But it is not proper to authorise with two signs or with one. The same method applies to rock signs and the others beyond this. Therefore, one who is making a mountain sign should ask: "Is it a single connected mass or not a single connected mass?" If it is a single connected mass, it should not be used. For even when announcing it in four or eight directions, only one sign has been announced. Therefore, a mountain that stands encircling the monastery in the shape of a wheel - having announced it in one direction, in the other directions, placing it outside, other signs should be announced within.

If they wish to make a third part or half of the mountain within the boundary, without announcing the mountain, whatever area they wish to make within, beyond that, on that very mountain, one of the signs such as a tree growing there or an ant-hill should be announced. If they wish to make the entire mountain of one or two yojanas in extent within, beyond the mountain, on the ground, signs such as trees growing there or ant-hills should be announced.

Regarding the rock sign - An iron ball also falls under the classification of rock, therefore any rock whatsoever is suitable. However, in terms of size, one the size of an elephant falls under the classification of mountain, therefore that is not suitable. However, one the size of a large bull or a large buffalo is suitable. At the minimum limit, one the size of a lump of thirty-two pala-weights is suitable. Anything smaller than that, or even a large brick, is not suitable. A heap of rocks not suitable as a sign is also not suitable, let alone a heap of soil or sand. There is either a flat rock level with the ground resembling a threshing floor, or a rock rising up from the ground like a stump; that too, if it meets the required size, is suitable. A flat rock, even if very large, falls under the classification of rock only; therefore, if they wish to make one portion of a large flat rock within the boundary, without announcing that, another rock should be announced upon it. If they build a monastery upon a flat rock, or a flat rock passes through the middle of the monastery, such a flat rock is not suitable. For if they announce that, the monastery would be upon the sign, and a sign is outside the boundary, so the monastery would also fall outside the boundary. A flat rock standing surrounding the monastery, having been announced in one place, should not be announced in another place.

Regarding the forest sign - A grass forest or a forest of bark-cored trees such as palms, coconut palms and the like is not suitable. However, a forest of heartwood trees such as teak, sal and the like, or of trees mixed with heartwood trees, is suitable; and at the minimum limit, even one of just four or five trees is suitable, less than that is not suitable, but more, even one of a hundred yojanas, is suitable. But if they build a monastery in the middle of the forest, the forest should not be announced. Even by those wishing to make one portion within the boundary, without announcing the forest, trees, rocks and the like there should be announced. A forest standing surrounding the monastery, having been announced in one place, should not be announced in another place.

Regarding the tree sign - A bark-cored tree such as a palm, coconut palm and the like is not suitable; a heartwood tree that is living, even at the minimum eight finger-breadths in height and the size of a needle-shaft in circumference, is suitable; less than that is not suitable; but more, even a well-established banyan tree of twelve yojanas is suitable. One grown by planting a seed in bamboo, reed, saucer-pots and the like, even if it reaches the required size, is not suitable. However, having removed it from there and planting it in the ground even at that very moment, making an enclosure and pouring water, it is suitable to announce. The sprouting of new roots and branches is not a relevant factor. But when a trunk has been cut and replanted, this applies. And when announcing, it is suitable to say "tree," or "teak tree," or "sal tree." However, one that is interconnected, like a well-established banyan tree, having been announced in one place, is not suitable to announce in another place.

Regarding the path sign - Wilderness paths, field paths, river paths, lake paths and the like are not suitable; a footpath or a cart-road is suitable, one that passes through two or three village intervals. However, a footpath that branches off from a cart-road and then rejoins the same cart-road, or footpaths and cart-roads that are not in use, those are not suitable. Only those that are being used by foot-caravans and cart-caravans are suitable. If two paths, having gone out separately, afterwards merge like the yoke of a cart, at the place of splitting or at the place of joining, having announced once, they should not be announced again, for this is an interconnected sign.

If four paths go in the four directions surrounding the monastery, having announced one in the middle, it is not allowable to announce another. For this is a single connected sign. However, it is allowable to announce a path that has gone through a corner at the far side. But a path that has gone through the middle of the monastery should not be announced. If announced, the monastery is upon the sign. If they make the inner wheel-track of the cart path the sign, the path is outside the boundary. If they make the outer wheel-track the sign, only the outer wheel-track is outside the boundary; the remainder belongs to the interior of the boundary. When announcing a path, it is allowable to announce it by any name among the ten, such as "maggo, pantho, patho, pajjo." A path that has gone surrounding the monastery in the shape of a moat, having been announced in one place, is not allowable to announce in another place.

Regarding the ant-hill sign - at the minimum limit, an ant-hill born that very day, eight finger-breadths in height, even the size of a cow's horn, is allowable; less than that is not allowable; beyond that, even one similar to the Himavanta mountain is allowable. But one that stands surrounding the monastery as a single connected mass, having been announced in one place, is not allowable to announce in another place.

Regarding the river sign - a river whose current ceases when, in the time of righteous kings, the rain not exceeding every half-month, every ten days, or every five days, and when the clouds have just cleared - this does not count as a river. But a river whose current does not cease during such a time of good rainfall for the four months of the rainy season, and whose water, covering the three circles, wets the inner garment of a nun crossing at any point - this counts as a river and serves as a sign for those establishing a boundary. This same river applies for a nun's crossing to the other side, for performing community acts such as the Uposatha, and for authorising a boundary on the other side of the river.

But one that, like a path, has gone surrounding the monastery in the shape of a cart-yoke or in the shape of a moat, having been announced in one place, is not allowable to announce in another place. The same method applies also to a group of four rivers that have gone piercing through one another in the four directions of the monastery. But it is allowable to announce all four rivers that do not merge. If, as though making a fence, they dig in tree trunks and block the river current with creepers, straw, and the like, and the water overflows and the obstruction continues to hold, it is allowable to make it a sign. But when a bridge is made such that the water does not flow, a river that is not flowing is not allowable to make a sign. At the place where it flows, it is allowable to make a river sign; at the place where it does not flow, it is allowable to make a water sign.

But one that does not flow due to being waterless in a time of drought or in summer - that is allowable. They draw off a water channel from a great river; that, becoming like a small river, producing three harvests, flows constantly. Although it flows, it is not allowable to make it a sign. But one that, though originally issuing from a great river, in the course of time breaks through the river by the very channel through which it issued and goes on its own, and going further becomes a river teeming with crocodiles and the like, to be traversed by boats and such - it is allowable to make that a sign.

Regarding the water sign - it is not allowable to announce a water sign by filling water in a boat or in pots and the like at a waterless place; only ground-level water is allowable. And that is still water standing in pits, lotus ponds, lakes, natural lakes, salt pans, seas, and the like; but water that is not still, in floods, rivers, water-carrying channels, and the like, is not allowable. In the Andhaka Commentary, however, it is said: "Water that must be drawn up from deep pits and the like should not be made a sign." That is poorly stated and is merely a personal opinion. But still water, even in a pig's wallow, even in a play-pond of village children, even water brought in pots and filled into a small pit dug in the ground at that very moment - if it remains until the end of the formal act, whether little or much, is allowable. But at that place, for the purpose of marking the sign, a heap of rocks, sand, earth, or the like, or a stone pillar, or a wooden pillar should be made. It is allowable for a monk to make it or have it made. But in a receiving boundary, it is not allowable. A common-residence boundary does not cause hardship to anyone; it merely serves the disciplinary acts of the monks. Therefore, it is allowable here.

And it is proper to authorise a boundary with these eight signs, whether unmixed or mixed with one another. When being bound after authorising in this way, it is unbound with one or two signs, but beginning with three, it is bound even with a hundred signs of the kinds stated. With three it is in the shape of a crossroads, with four it is either square or in the shape of a crossroads, half-moon, drum, and so forth, and with more than that it is of various shapes. Those wishing to bind it, having asked the monks in the neighbouring monasteries about the boundary delimitation of each monastery, having set aside the boundary gap from the boundary of monasteries with bound boundaries, and having set aside the vicinity from the boundary of monasteries without bound boundaries, at a time when there are no wandering monks travelling about, if they wish to bind a boundary in a single village territory, a message should be sent to the monks in those monasteries with bound boundaries there: "We shall bind a boundary today; do not go out from your own boundary delimitation." The monks in those monasteries without bound boundaries should be assembled together, and the consent of those deserving consent should be obtained. If they wish to include other village territories as well, the monks dwelling in those villages should also come. The consent of those not coming should be obtained - so said the Elder Mahāsuma. But the Elder Mahāpaduma said: "Different village territories are individually like bound boundaries; consent and purity does not come from them. But monks who have gone within the signs should come" - and he further said: "At the time of authorising a common-residence boundary, both coming and not coming are proper. But at the time of authorising a non-separation boundary, those who have gone within the signs should come, and the consent of those not coming should be obtained."

When the monks have thus assembled and the consent of those deserving consent has been brought, having stationed monastery attendants and novices on the various paths, at river fords, village gates, and so forth, for the purpose of quickly bringing visiting monks within arm's reach and for the purpose of placing them outside the boundary, and having given a drum signal or a conch signal, immediately after the announcement of the signs, the boundary should be bound by the formal act of the Community beginning with "Let the Community hear me, venerable sirs." At the very conclusion of the formal act, the boundary has gone with the signs placed outside, extending down to the water that supports the earth as its limit.

But those authorising this common-residence boundary should first bind a smaller boundary for the purpose of easily performing Community acts such as ordination and higher ordination. But those binding it should know the procedure. For if they bind it in a monastery that has been built with all structures such as a Bodhi tree shrine, refectory, and so forth established, it should be bound not in the middle of the monastery where many assemble, but in a secluded place at the edge of the monastery. Those binding it in an unbuilt monastery, having noted the location of all structures such as the Bodhi tree shrine and so forth, should bind it in such a way that when the structures are established, it will be in a secluded place at the edge of the monastery. At the minimum delimitation, if it accommodates twenty-one monks, it is proper. Less than that is not proper; more, even accommodating a thousand monks, is proper. Those binding it should place rocks suitable as signs all around the boundary pavilion. The greater boundary should not be bound by those standing in the smaller boundary, nor the smaller boundary by those standing in the greater boundary; rather, the smaller boundary should be bound while standing in the smaller boundary itself, and the greater boundary while standing in the greater boundary itself.

Herein this is the procedure for binding: Having announced the signs all around thus - "This rock is a sign" - the boundary should be authorised by a formal act. Then, for the purpose of making it firm, a non-separation formal act should be performed for that very boundary. For thus those who come thinking "We shall revoke the boundary" will not be able to revoke it. Having authorised the boundary, boundary-gap rocks should be placed outside. The boundary gap, at its minimum extent, of one ratana measure is proper. In the Kurundī it is said that even a span measure is proper; in the Mahāpaccarī it is said that even a four-finger measure is proper. But if the monastery is large, two, three, or even more smaller boundaries should be bound.

Having thus authorised the smaller boundary, at the time of authorising the greater boundary, having gone out from the smaller boundary and standing in the greater boundary, the boundary-gap rocks should be announced while going around on all sides. Then, having announced the remaining signs, without leaving arm's reach, having authorised the common-residence boundary by a formal act, a non-separation formal act should also be performed for the purpose of making it firm. For thus those who come thinking "We shall revoke the boundary" will not be able to revoke it. But if they announce the signs for the smaller boundary, then announce the signs for the boundary gap, then announce the signs for the greater boundary - having thus announced the signs in three places, whichever boundary they wish, it is proper to bind that one first. Even so, it should be bound beginning from the smaller boundary in the manner stated. When boundaries have been thus bound, monks standing in the smaller boundary do not invalidate the act of those performing a Community act in the greater boundary, nor do those standing in the greater boundary invalidate the act of those performing a Community act in the smaller boundary; and those standing in the boundary gap do not invalidate either. But those standing in the boundary gap do invalidate the act of those performing a Community act while standing in the village territory. For the boundary gap belongs to the village territory.

And this boundary is not one that is established only when established on the surface of the earth. Rather, it is established when established on flat rock, in a hut-dwelling, in a cave, in a mansion, or on a mountain top as well. Therein, those establishing it on flat rock should not make a sign by chiselling a line on the rock surface or by digging a mortar-hole; they should place stones suitable as signs and announce the signs. At the conclusion of the formal act, the boundary descends making the water that supports the earth its limit. The sign-stones do not remain in their place, therefore either a line should be raised all around, or stones should be pierced at the four corners, or letters should be carved saying "This is the boundary delimitation." Some envious persons set fire thinking "We shall burn the boundary" - only the stones burn, not the boundary.

When establishing it in a hut-dwelling as well, without announcing the wall, having made space inside for twenty-one monks and having placed rock signs, the boundary should be authorised; the area within the walls alone is the boundary. If there is no space within the walls for twenty-one monks, sign-stones should be placed at the entrance and it should be authorised. If even that is not sufficient, signs should be placed at the place outside where the drip-water falls and it should be authorised. When authorised thus, however, the entire hut-dwelling is within the boundary.

When establishing it in a cave with four walls as well, without announcing the wall, only stones should be announced. If there is no space inside, signs should be placed at the entrance as well. If that is not sufficient, having placed sign-stones at the place outside where the drip-water falls and having announced the signs, the boundary should be authorised. Thus the boundary exists both inside and outside the cave.

In an upper mansion as well, without announcing the wall, stones should be placed inside and the boundary should be authorised. If that is not sufficient, stones should be placed at the entrance and it should be authorised. When authorised thus, it exists only in the upper mansion; it does not descend below. But if, in a mansion built upon beams resting on many pillars, the wall on the lower level stands rising up connected as one with the beam-timbers in such a way that it is within the signs, it descends below as well. But in a single-pillar mansion, if a boundary is established on the upper level and there is space at the top of the pillar for twenty-one monks, it descends below. If they establish a boundary by placing stones on projections and the like extending from the mansion wall, the mansion wall is within the boundary. But whether it descends below or not should be understood in the manner already stated. Even when announcing on the lower mansion, neither the wall nor the tree-pillars should be announced. But it is allowable to announce stone pillars attached to the wall. A boundary announced thus exists below only within the outer pillars of the mansion. But if the wall of the lower mansion is connected with the upper level, it ascends to the upper mansion as well. If they make signs at the place outside the mansion where the drip-water falls, the entire mansion is within the boundary.

On a mountain top there is a surface worthy of space for twenty-one monks; there they establish a boundary as on flat rock. The boundary descends below the mountain by that same delimitation. On a palm-trunk-shaped mountain as well, a boundary established above descends below. But one that is canopy-shaped, where there is space above for twenty-one monks but not below - a boundary established on top of it does not descend below. Likewise, whether it be drum-shaped or paṇava-shaped, where there is not the measure of a boundary below or in the middle, a boundary established on top of it does not descend below at all. But where two peaks stand close together and there is not sufficient space for a boundary on top of even one, the space between the peaks should be built up or filled in, making it one connected mass, and the boundary should be authorised on top.

There is a mountain resembling a serpent's hood; because there is sufficient space for a boundary on top of it, they authorise a boundary. If beneath it there is an overhanging space open to the sky, the boundary does not descend. But if in its middle there is a hollow rock of sufficient size for a boundary, it descends. And that rock is itself within the boundary. Furthermore, if below it the wall of a cave reaches up to and touches the peak, it descends, and both below and above it is the boundary itself. But if below, beyond the delimitation of the upper boundary, there is an inner cave, the boundary does not descend outside. Furthermore, if within the delimitation of the upper boundary there is an outer cave, the boundary does not descend inside. Furthermore, if the delimitation of the boundary above is small, and the cave below is large, extending beyond the delimitation of the boundary, the boundary exists only above and does not descend below. But if the cave is small, of the size of the smallest boundary, and the boundary above is large, covering over it, the boundary descends. If the cave is very small and does not have the size of a boundary, the boundary exists only above and does not descend below. If half of it breaks off and falls, even if it has the size of a boundary, what has fallen outside is not a boundary. But what has not fallen, if it has the size of a boundary, it is indeed a boundary.

A designated boundary has a low site; if they fill it up and make it a high site, it is still a boundary. If they build a dwelling on the boundary, it is within the boundary itself. If they dig a pond on the boundary, it is still a boundary. If a flood covers over the boundary area and passes, it is allowable to build a raised platform in the boundary pavilion and perform an act of the Community. If beneath the boundary there is an underground river, and a monk with psychic powers sits there - if that river went first and the boundary was authorised afterwards, it does not invalidate the act. But if the boundary was authorised first and the river went afterwards, it invalidates the act. However, one standing on the ground level below always invalidates it.

If there is a banyan tree in the boundary pavilion, and its branch or an aerial root growing from it touches the ground of the greater boundary or trees and such growing there, either the greater boundary should be cleared and the act performed, or those branches and aerial roots should be cut and placed outside. A monk who has climbed onto branches and such that are standing without touching should be brought within arm's reach. Likewise, if a branch or aerial root of a tree growing in the greater boundary extends into the boundary pavilion in the manner stated, either the boundary should be cleared in the manner stated and the act performed, or those branches and aerial roots should be cut and placed outside.

If while an act is being performed in the boundary pavilion, any monk enters inside the boundary pavilion and sits on a branch suspended in the air, or his feet touch the ground, or his lower and upper robes touch the ground, it is not allowable to perform the act. But if his feet and lower and upper robes are lifted up, it is allowable to perform it. And this principle should be understood in the former case as well. But this is the distinction - there, it is not allowable to perform it by having them lifted up; he should only be brought within arm's reach. If a mountain rises up from within the boundary, a monk standing there should be brought within arm's reach. Even for one who has entered inside the mountain by psychic power, the same method applies. For indeed, a boundary being authorised does not descend to a place that does not have the requisite size. Whatever has arisen within an authorised boundary, wherever it may be, if it has gone connected as one, it is reckoned as part of the boundary itself.

140. "Of a maximum of three yojanas" - here, "of a maximum of three yojanas" means that which has three yojanas as its maximum measure; that is "of a maximum of three yojanas." However, the one authorising it should stand in the middle and authorise it so that in all four directions it is one and a half yojanas each. But if, standing in the middle, they make it three yojanas in each direction, it becomes six yojanas, and this is not permissible. Whether authorising a square or a triangle, it should be authorised so that from corner to corner it is three yojanas. For if by any boundary it exceeds three yojanas even by the tip of a hair, one commits an offence and the boundary becomes a non-boundary.

"Crossing a river" - here, "pārā" means "it crosses over." What does it cross over? A river. "Pārā" of a river is "nadīpārā"; that is "nadīpāraṃ"; the meaning is "flooding over the river." And here the characteristic of a river is just as stated in the section on river-boundaries. "Where there is a permanent ferry" means where at the fords reached by the boundary-establishing place of the river there would be a regularly operating ferry, which at its minimum capacity carries three persons together with the steersman. But if that ferry has been taken upstream or downstream for some purpose with the intention of returning, or has been seized by thieves, provided it can certainly be recovered, or if it has been carried to the middle of the river by waves after its mooring was broken by wind and must certainly be brought back, it is still a permanent ferry. Even if hauled onto dry land when the water has receded, or even if filled with lime and rubbish and left standing, it is still a permanent ferry. But if it is broken or has unfastened planks, it is not permissible. But the Elder Mahāpaduma said - "Even if a temporary boat is brought and placed at the boundary-establishing place and the landmarks are proclaimed, it is still a permanent ferry." Thereupon the Elder Mahāsuma said: "The landmark or the boundary proceeds by the formal act, not by the ferry. And a permanent ferry has been allowed by the Blessed One, therefore only a permanently moored ferry is permissible."

"Or a permanent bridge" means where there is a bridge made of joined trees, or one fastened with planks, or a footbridge, or a great bridge suitable for the passage of elephants and the like; even at the very least, a single-plank bridge made by cutting down a tree at that very moment, suitable for the passage of people, is reckoned as a permanent bridge. But if, even grasping with the hand the cane creepers and the like tied above, one is unable to cross by it, it is not permissible.

"To authorise such a boundary crossing a river" means: where there is a permanent ferry or a permanent bridge of the kind described at the directly opposite ford, the meaning is "I allow to authorise such a boundary crossing a river." If there is no permanent ferry or permanent bridge at the directly opposite ford, but there is one a little upstream by going up or downstream by going down, even so it is permissible. However, the Elder Karavīkatissa said: "It is permissible even within a distance of a quarter yojana."

Furthermore, the one authorising this boundary crossing a river should stand on one bank and proclaim a landmark on the river bank upstream, and then, encompassing oneself, at the end of whatever extent of boundary one wishes, proclaim a landmark on the river bank downstream as well, and a landmark should be proclaimed on the river bank at the directly opposite place on the far bank. From there, according to whatever extent of boundary one wishes, landmarks should be proclaimed on the river bank up to the point directly opposite the first-proclaimed landmark upstream, and then, bringing it back, it should be joined with the first-proclaimed landmark. Then, having placed the monks standing within all the landmarks within arm's reach, the boundary should be authorised by a formal act. Even those standing in the river who have not arrived do not invalidate the act. At the conclusion of the authorisation, excluding the river, within the landmarks on both the far bank and the near bank there is one boundary. But the river is not reckoned as a formally established boundary, for it is separately a river-boundary only.

If there is an island in the middle of the river, one wishing to include it within the boundary should, in the same manner as before, proclaim the boundary markers on the bank where one is standing, and should proclaim boundary markers on both the near side and the far side of the island. Then, on the far bank, having proclaimed a boundary marker at the place opposite the boundary marker on the near bank of the river, from that point, in the same manner as before, boundary markers should be proclaimed up to the point opposite the first-proclaimed boundary marker upstream. Then, having proclaimed boundary markers on both the far side and the near side of the island, one should bring them back and connect them with the first-proclaimed boundary marker. Then, having placed all the monks on the two banks and on the island within arm's reach, the boundary should be authorised by a formal act. Those standing in the river who do not come do not invalidate the act. At the conclusion of the authorisation, setting aside the river, within the boundary markers the two banks and the island form one boundary, but the river remains just a river boundary.

If, however, the island extends further upstream or downstream beyond the limits of the monastery boundary, then having proclaimed a boundary marker on the near side of the island directly opposite the boundary marker of the monastery boundary limit, and from that point encompassing the peak of the island, a boundary marker should be proclaimed on the far side of the island opposite the boundary marker on the near side. Thereafter, in the same manner as before, beginning with the opposite boundary marker on the far bank, having proclaimed the boundary markers on the far bank and the boundary markers on the far side and near side of the island, the connection should be made with the first-proclaimed boundary marker. A boundary authorised having been proclaimed in this way is of the shape of a mountain.

If, however, the island extends further both upstream and downstream beyond the limits of the monastery boundary, in the same manner as before, one proclaiming the boundary markers while encompassing both peaks of the island should make the connection of the boundary markers. A boundary authorised having been proclaimed in this way is of the shape of a drum.

If the island is small, within the limits of the monastery boundary, boundary markers should be proclaimed on the island in the very first manner. A boundary authorised having been proclaimed in this way is of the shape of a paṇava drum.

The discussion on the authorisation of boundaries is concluded.

Discussion on the Uposatha Hall and Others

141. "From dwelling to dwelling" means in each and every dwelling within a single-boundary great monastery. "Without a rendezvous" means without having made an arrangement. "Having abolished one" means having abolished by a formal act of the Community.

142. "From wherever one hears the Pātimokkha" means that wherever, seated within arm's reach of the monks, one hears the Pātimokkha; the meaning is that his Observance has been performed. And this is stated with reference to the case, but even for one seated within arm's reach who does not hear it, the Observance has indeed been performed. "The signs should be announced" means that for the Observance area, whether small or large - stones, bricks, pieces of wood, sticks, and such - whatever signs, whether in the open or in pavilions and the like, wherever, having made a designation, it is proper to announce them. Alternatively, "the signs should be announced" means that whether approaching signs or not approaching signs, they should be announced for the purpose of knowing the boundary.

"For the elder monks to assemble first" - here, if the great elder does not come first, there is an offence of wrong-doing. "All should assemble together and perform the Observance" - here, if the original residence is in the middle of the monastery, and there is sufficient seating space there for the monks, having assembled there the Observance should be performed. If the original residence is both dilapidated and cramped, and another residence established later is not cramped, the Observance should be performed there.

"Or wherever an elder monk dwells" - here too, if the elder's dwelling is sufficient for all and is comfortable, the Observance should be performed there. But if it is on the outskirts in an uneven place, the elder should be told - "Venerable sir, your dwelling is in an uncomfortable place, there is not room here for all, at such and such a residence there is room, it is proper to go there." If the elder does not come, having brought his consent and purity, the Observance should be performed in a comfortable place sufficient for all.

Discussion on the Allowance for the Non-Separation Boundary

143. "Andhakavinda" means a place called Andhakavinda, three gāvutas from Rājagaha, where the Elder was dwelling in dependence upon it; from there he was coming to Rājagaha for the Observance. For surrounding Rājagaha, the eighteen great monasteries were all of one boundary, the boundary for them was established by the General of the Dhamma, therefore the meaning is that he was coming to the Bamboo Grove for the purpose of giving unity to the Community. "While crossing a river" means while crossing a river called Sippinī. "Was almost carried away" means there was a slight state of not quite being carried away. That river, it is said, descending from Gijjhakūṭa, flows with a fierce current. There, not paying attention to the water coming with force, the Elder was almost carried away, but was not actually carried away; his robes became wet, having been struck by the water.

144. "That boundary has been authorised by the Community for non-separation from the three robes, setting aside the village and the precincts of the village" - from the time this formal act of the Community arose, the former formal act of the Community is not applicable for the monks. For this one alone is the permanent one. However, for the nuns this one is not applicable; only the former one is applicable. Why? For the Community of nuns dwells within the village. If it were so, that Community would not obtain the allowance for the three robes by this formal act of the Community, yet there is an allowance for it; therefore only the former one is applicable. For the Community of nuns, both boundaries are obtainable. Therein, even overlapping the boundary of the monks, it is appropriate to authorise a boundary for the nuns within that one as well. The same method applies for the monks with regard to the nuns' boundary. For they are not quorum-fillers in each other's formal acts, nor do they make a formal act of the Community incomplete. And here, towns and cities should be understood as included under the term "village."

"Precincts of the village" means the enclosure of one that is enclosed, and the area for an enclosure of one that is not enclosed. In those places, a monk who has determined his three robes does not obtain the allowance. Thus the non-separation boundary of the monks does not cover the village and the precincts of the village; it covers only the boundary of same communion. And here the boundary of same communion proceeds according to its own nature. But the non-separation boundary extends only where the boundary of same communion extends. For there is no separate designation of marks for it. Therein, if at the time of authorising the non-separation there is a village, it does not cover that. But if a village settles afterwards within the authorised boundary, that too is reckoned as part of the boundary. And just as one settled afterwards, so too an area subsequently extended of one settled first is also reckoned as part of the boundary. Even if at the time of authorising the boundary houses have been built and there is even the intention "we shall move in," but people have not yet moved in, or they have abandoned an old village together with its houses and gone elsewhere, this is indeed not a village, and the boundary covers it. But if even one family has moved in or has come, it is indeed a village, and the boundary does not cover it.

"And thus, monks, the non-separation from the three robes should be abolished" - here the procedure should be known by the monk who is abolishing. Herein, this is the duty - Standing in the designated boundary, the non-separation boundary should not be abolished; likewise, standing in the non-separation boundary, the designated boundary should not be abolished either. But standing in the designated boundary, only the designated boundary should be abolished; likewise, standing in the other, the other should be abolished. A boundary is abolished for two reasons: to make one that is originally small into a large one for the purpose of extending the dwelling; or to make one that is originally large into a small one for the purpose of giving space for monasteries to others. Therein, if they know both the designated boundary and the non-separation boundary, they will be able both to abolish and to establish them. But those who know the designated boundary but do not know the non-separation boundary will also be able both to abolish and to establish them. Those who do not know the designated boundary but know only the non-separation boundary, standing in places free from doubt such as the shrine courtyard, the Bodhi tree courtyard, and the Observance hall, may perhaps be able to abolish it, but they will certainly not be able to re-establish it. If they were to establish it, they would create a confusion of boundaries and make the monastery into a non-monastery; therefore it should not be abolished. But those who know neither, for that very reason will be able to abolish but not to establish. For a boundary ceases to be a boundary either through a formal act of the Community or through the disappearance of the Dispensation, and it is not possible for those who do not know the boundary to perform a formal act of the Community; therefore it should not be abolished. But only after knowing it well should it be both abolished and established.

Discussion on the Village Boundary and Others

147. Having thus shown same communion and the state of one Observance by means of a formally bounded boundary, now showing that same thing in places with unbound boundaries too, he said beginning with "When a boundary has not been authorised, monks, when it has been established." Therein, "established" means not delimited. And here, by the mention of "village," a city too is indeed included. Therein, whatever area in which the rulers of that village receive tribute, whether that area be small or great, it is reckoned as a village boundary only. The same method applies to city and market town boundaries as well. Even if, within a single village field, the king delimits one area saying "Let this be a separate village" and gives it to someone, that too indeed becomes a separate village boundary. Therefore, both that and the other natural village, city, and market town boundaries are just like formally bounded boundaries, except that they do not receive the allowance of non-separation from the three robes.

Having thus shown the boundary delimitation for those dwelling within village borders, now showing the boundary delimitation for forest dwellers, he said beginning with "If in a place without villages." Therein, "in a place without villages" means in a forest area not delimited by village, market town, or city boundaries. Or alternatively, "in a place without villages" means a monk dwells in a forest resembling the Vindhya wilderness, and from the place where he stands, seven abbhantaras all around is the boundary of same communion - this is the meaning. This boundary also receives the allowance of non-separation from the three robes. Therein, one abbhantara is twenty-eight cubits in measure. For one standing in the middle, seven abbhantaras all around make fourteen in diameter. If two Saṅghas perform disciplinary acts separately, between the two sets of seven abbhantaras, another single set of seven abbhantaras should be left for the purpose of a buffer zone. The remaining discussion on the seven-abbhantara boundary should be understood according to the method stated in the explanation of the Udosita training rule in the Mahāvibhaṅga.

"Every river, monks, is without boundary" means that whatever river possessing the characteristics of a river, even if made into a formally bounded boundary by proclaiming landmarks saying "Let us make this a formally bounded boundary," it is still without boundary; however, by its own nature it is like a formally bounded boundary, and it is proper to perform all Saṅgha acts therein. The same method applies to the ocean and natural lakes as well. And here, a natural lake is one not made by anyone digging, a naturally formed hollow that stands filled with water that has come from all around.

Having thus rejected the status of formally bounded boundary for rivers, oceans, and natural lakes, now showing the delimitation of unbound boundaries therein, he said beginning with "In a river, monks." Therein, "whatever is a water-throw of a middling man all around" means whatever area is delimited by the water-throw of a middling man all around. But how should the water be thrown? Just as dice-players throw a wooden ball, so water or sand should be taken in the hand and thrown with full strength by a man of middling strength. Where water or sand thus thrown falls, that is one water-throw. One who stands within that area having left the reach of an arm's length invalidates the act. As far as the assembly extends, so far the boundary also extends. From the edge of the assembly, the water-throw itself is the measure. The same method applies to natural lakes and the ocean as well.

And here, if the river is not too long, and the Saṅgha sits everywhere from the source up to the mouth, there is no water-throw boundary act; the entire river suffices for those very monks. But what was said by the Elder Mahāsuma - "A river extending for a yojana, even there, leaving the upper half-yojana, it is proper to perform the act in the lower half-yojana" - that was rejected by the Elder Mahāpaduma himself. For the Blessed One stated "wherever a bhikkhunī crossing covers the three circles, her inner robe gets wet" - this is the measure of a river that was stated, not a yojana or a half-yojana. Therefore, whatever river possesses the characteristics previously stated by virtue of this rule, it is proper to perform Saṅgha acts from its source onwards. But if here many monks perform acts separately, all of them should leave another water-throw between their own and others' water-throw delimitations for the purpose of a buffer zone. More than that is indeed proper, but less is not proper - so it is said. The same method applies to natural lakes and the ocean as well.

However, for those who have gone to perform an act in a river, if the river is full and brimming, even having dressed in a water-cloth, the act should be performed within the river itself. If they are unable, it should be performed even standing on a boat. However, it is not allowable to perform it on a moving boat. Why? For the boundary is merely the extent of a water-throw, and the boat quickly passes beyond it. This being so, the motion would be in one boundary and the proclamation in another; therefore, having secured the boat with a rudder, or having attached it to a rock, or having tied it to a tree growing within the river, the act should be performed. It is allowable for those standing on a platform built within the river or on a tree growing within the river to perform it.

However, if a branch of a tree or an aerial root extending from it is established on the outer bank of the river, within a monastery boundary or a village boundary, the act should be performed either after clearing the boundary or after cutting the branch. It is not allowable to tie a boat to a branch or aerial root that has entered within the river from a tree growing on the outer bank of the river and perform the act. Those performing it should either clear the boundary or cut it and thus remove its state of being established outside. However, it is certainly not allowable to drive a stake into the river bank and perform it on a boat tied there.

They build a bridge over the river; if the bridge or the bridge supports are within the river itself, it is allowable for those standing on the bridge to perform the act. However, if the bridge or the bridge supports are established on the outer bank, it is not allowable to perform the act; it should be performed after clearing the boundary. But if the bridge supports are within, and the bridge stands in the space above both banks, it is allowable. There is a rock or an island within the river; whatever area of it the water covers during the four months of the rains in the normal rainy season as previously described, that is reckoned as the river itself. However, the area covered by a flood during a time of excessive rain should not be taken into account, for that is reckoned as a village boundary.

Those drawing off a canal from the river make a dam in the river; if the water flows over it or seeps through it, it is allowable to perform the act everywhere at the place where it flows. However, if the stream is cut off by the dam or by a sluice-gate binding, and the water does not flow, it is not allowable to perform the act at the place where it does not flow. It is also not allowable to perform it on top of the dam. If any part of the dam is submerged by water, like the previously mentioned rock or island area, it is allowable there. For that is reckoned as the river itself. They destroy a river and make a reservoir, a dyke is bound below, the water comes and fills the reservoir and remains; it is not allowable to perform the act here. At the place where it flows above, and from the place where the discharged water covers the river and flows below, it is allowable. When it does not rain, or in the winter and summer, it is allowable even in a dry river. In a canal drawn off from a river, it is not allowable. If that in the course of time breaks through and becomes a river, it is allowable. Some river in the course of time rises and covers a village or market town boundary and flows; it is still a river, and it is allowable to perform the act. However, if it covers a monastery boundary, it is reckoned as a monastery boundary itself.

Even for those performing an act in the ocean, whatever area the rising tide water or normal waves come and cover with force, it is not allowable to perform it there. However, whatever area the normal waves cover and then settle, that from the water's edge inward is called within the ocean; the act should be performed by those standing there. If the force of the waves is troublesome, it should be performed standing on a boat or a platform. The determination regarding these should be understood in the same manner as stated for the river. There is a rock with its back above water in the ocean; sometimes waves come and cover it, sometimes they do not cover it; it is not allowable to perform the act there, for that is reckoned as a village boundary. However, if it is covered by normal water whether the waves have come or not, it is allowable. There is an island or a mountain; if it is far away, on a path where fishermen do not go, it is reckoned as a forest boundary. However, on this side of the limit of their going, it is reckoned as a village boundary. There, it is not allowable to perform the act without clearing the village boundary. The ocean covers and remains over a village boundary or a market town boundary; it is the ocean itself, and it is allowable to perform the act there. However, if it covers a monastery boundary, it is reckoned as a monastery boundary itself.

Even by those performing an act in a natural lake, where in the aforesaid normal rainy season, when the rains have just ceased, there is no water for drinking or for washing hands and feet, and it dries up, this is not a natural lake; it is reckoned merely as village land, and an act should not be performed there. But where water remains during the aforesaid normal rainy season, this indeed is a natural lake. In whatever area water stands during the four months of the rains, it is proper to perform an act there. If the water is deep, it is proper to perform it even by those standing on a platform erected there, or on a platform tied to a tree growing within the natural lake. But here, regarding rocks on the surface and islands, the decision is the same as that stated concerning the river. However, a natural lake that is sufficient during a time of normal rainfall, even if it dries up during a time of drought or during the hot and cold seasons and becomes waterless, it is proper to perform a Saṅgha act there. What is stated in the Andhaka Commentary - "Every natural lake that is dry and waterless is reckoned merely as village land" - that should not be accepted. But if here they dig a pit or lotus ponds and the like for the purpose of water, that place is not a natural lake; it is reckoned as a village boundary. Even when bottle gourd, pumpkin and other crops are cultivated, the same principle applies.

But if they fill it up and make it dry land, or bind an embankment on one side and make the whole of it into a great reservoir, all of it is not a natural lake; it is reckoned merely as a village boundary. A salt lake too is reckoned as a natural lake. It is proper to perform an act in the area where water stands during the four months of the rainy season.

148. "They overlapped a boundary with a boundary" means they overlap others' authorised boundary with their own boundary. If, indeed, to the eastern side of an ancient monastery there are two trees, a mango and a rose-apple, with branches intertwined with each other, and among them the rose-apple is on the western side of the mango. The monastery boundary was authorised having included the rose-apple within and having designated the mango as a marker. Then afterwards, having built a monastery to the eastern side of that monastery, those authorising a boundary include that mango within and designate the rose-apple as a marker and authorise it - the boundary is overlapped with a boundary. Thus the group of six acted, therefore it is said - "They overlapped a boundary with a boundary."

"A boundary overlapping a boundary" means their own boundary overlaps a bound boundary of others;

They authorise their own boundary having included within it either the whole of others' authorised boundary or a portion of it. "Having set aside an intermediate boundary, to authorise a boundary" - here, if the boundary of the monastery made earlier is not authorised, the vicinity of the boundary should be set aside. If it is authorised, an intermediate boundary of one cubit's measure should be set aside at the last boundary point. In the Kurundī it is said that even a span's measure suffices, and in the Mahāpaccarī even four finger-breadths' measure suffices. Even a single tree can serve as a marker for two boundaries, but as it grows it creates boundary confusion, therefore it should not be done.

Discussion on the Types of Uposatha and Others

149. Regarding "the fourteenth day and the fifteenth day," here, in the preliminary duties for the fourteenth day, one should announce: "Today the Observance is on the fourteenth."

Regarding "not by rule and with an incomplete assembly" and so forth, if in one monastery where four monks are dwelling, having brought the consent and purity of one, three perform the purity Observance, or where three are dwelling, having brought the consent and purity of one, two recite the Pātimokkha, it is a legal act of Observance not by rule and with an incomplete assembly. But if all four assemble together and perform the purity Observance, or three or two recite the Pātimokkha, it is called not by rule and with a complete assembly. If, among four persons, having brought the purity of one, three recite the Pātimokkha, or among three persons, having brought the purity of one, two perform the purity Observance, it is called by rule and with an incomplete assembly. But if four dwelling in one place all assemble together and recite the Pātimokkha, or three perform the purity Observance, or two perform the purity Observance with each other, it is called by rule and with a complete assembly.

Discussion on the Recitation of the Pātimokkha

150. "Having recited the introduction, the remainder should be announced as heard" means "Let the Community hear me, venerable sirs, etc. for when it is revealed, there is comfort for him." Having recited this introduction, "The introduction has been recited, venerable ones. Therein I ask the venerable ones - are you pure in this? A second time I ask, etc. thus I hold it." The four rules entailing expulsion have been heard by the venerable ones, etc. should be trained in without disputing." Thus the remainder should be announced as heard. By this method the remaining four recitations of the Pātimokkha should be understood.

"Menace from savages" means danger from forest-dwelling people. Regarding "danger from kings" and so forth: if, while monks are seated thinking "we shall perform the Observance," a king comes, this is danger from kings. Thieves come, this is danger from thieves. A forest fire comes, or a fire breaks out in the residence, this is danger from fire. A storm arises, or a flood comes, this is danger from water. Many people come, this is danger from humans. A spirit seizes a monk, this is danger from non-human spirits. Tigers and other fierce animals come, this is danger from fierce animals. Snakes and the like bite a monk, this is danger from creeping creatures. A monk becomes ill, or dies, or enemies wishing to kill him seize him, this is danger to life. People seize one or many monks wishing to cause them to fall from the holy life, this is danger to the holy life. In such obstacles the Pātimokkha should be recited in brief, or the first recitation should be recited, or at the beginning two, three, or four. And here, among the second and subsequent recitations, whichever is incomplete when the obstacle arises, that too should be announced as heard only.

"Without being invited" means without being instructed or without being requested. And here the invitation is dependent either on the inviter of the Teaching appointed by the Community, or on the elder of the Community. In the absence of that inviter of the Teaching, having asked the elder of the Community, or being requested by him, one is permitted to speak. Even by the elder of the Community, if there are many teachers of the Teaching in the monastery, they should be told in order of turns - "You recite the Teaching, expound the Teaching, give the gift of the Teaching." Or by whichever of the three methods one is told, the Teaching should be spoken. But one told "Recite from a text" is permitted only to recite from a text; one told "Expound" is permitted only to expound; one told "Chant in a melodious manner" is permitted only to chant in a melodious manner. And the elder of the Community, seated on a higher seat, is not permitted to make a request. If there are both a preceptor and a co-resident, and the preceptor, seated on a high seat, says to him "Recite," having resolved upon it as a recitation, one should recite. But if here there are junior monks, one should say to them "I shall recite."

If the elder of the Community in the monastery has only his own dependants recite, and does not invite others who are sweet-voiced, he should be told by others - "Venerable sir, let us have so-and-so recite." If he says "Have him recite" or remains silent, it is proper to have him recite. But if he objects, one should not have him recite. If the listening to the Teaching has begun while the elder of the Community has not yet arrived, when he comes again, apart from setting aside, there is no duty to ask permission. But one who is expounding after reciting from a text should either ask permission or simply set aside and then expound. Even when he comes again while one is expounding, the same method applies.

Regarding the informal talk while seated nearby, the elder of the Community is the authority; therefore, he should either speak himself, or another monk should be told "speak," but not by one seated on a higher seat. However, it is proper to tell laypeople "recite." When laypeople ask a monk whom they know, he should speak after asking permission from the elder. If the elder of the Community, when asked "Venerable sir, these people are asking a question," either says "speak" or remains silent, it is proper to speak. The same method applies also to giving thanks and so forth in houses. If the elder of the Community, whether in the monastery or in a house, gives permission saying "you may speak even without asking me," it becomes allowable, and it is proper to speak everywhere.

Even by one who is doing recitation, the elder should indeed be asked permission. If, while one is reciting having asked permission of one elder, another arrives, there is no need to ask permission again. If an elder arrives after one has stopped thinking "I shall rest," permission should be asked even when resuming again. The same method applies also for one who has begun reciting when the elder of the Community has not yet arrived. When one elder of the Community has given permission saying "you may recite at your ease even without asking me," it is proper to recite at one's ease. However, when another arrives, one should recite only after asking permission of him.

151. "Either one should authorise oneself" means either oneself should be authorised by oneself; but the one questioning, having looked at the assembly, if there is no danger to oneself, should question about monastic discipline.

153. "Even when permission has been given, having assessed the person" means having examined thus: "Is there danger to me from this person or not?" "Before us" means first from us. "Beforehand" means even earlier. "Having assessed the person, to give permission" means the meaning is: I allow giving permission having examined thus: "Does he speak of an offence that is real or unreal?"

Discussion on the Objection to Unlawful Acts and Others

154. "An act that is not legally valid" is as already explained. "To protest" means to object. "To also make one's view known" means to declare one's own view in the presence of another, thus: "This act that is not legally valid is not agreeable to me." "With four or five" and so forth is said for the purpose of their not being harassed. "Intentionally did not make it audible" means they intentionally recite softly, thinking "We shall recite in such a way that they do not hear."

155. "Under the authority of the elder" means dependent on the elder; the meaning is that it should be under the elder's control. "Therādheyya" is also a reading, therefore it should be recited by the elder himself, or another should be requested. And the procedure for requesting here is exactly the method stated in the requesting of the Dhamma. In "He does not know the Observance" etc., he does not know the Observance which is twofold by the distinction of the fourteenth and fifteenth day, and ninefold by the distinction of the Community Observance and so forth; he does not know the fourfold legal act of Observance; he does not know the twofold Pātimokkha; he does not know the ninefold recitation of the Pātimokkha. In "Whichever monk there is experienced and competent," here although the Pātimokkha is allowed even for a junior who is experienced, yet here the intention is this: If the elder cannot manage five or four or three recitations of the Pātimokkha, but two are unbroken, very clear, and learnt by heart, the Pātimokkha remains under the elder's authority. But if he is unable to make even that much clear, it comes under the authority of the experienced monk.

"To a neighbouring residence" means to a nearby residence. "Quickly" means for the purpose of returning on that very day. In "to command a junior monk," here one who is able to learn, such a one should be commanded, not a foolish one.

Discussion on the Allowance for Learning the Calculation of Fortnights and Others

156. "What day is it, venerable sir" - here "katimī" means "which one completes" (katīnaṃ pūraṇī). "Kālavato" means "of the time itself"; the meaning is "early."

158. Regarding "at whatever time he remembers," here it is proper to announce even in the evening, "Today is the Observance day, bear it in mind."

159. "For an elder monk to command a junior monk" - here too, one who is doing some task, or one who is always alone, or one who bears a burden, or one who is among the reciters, Dhamma teachers, and the like, should not be commanded for the purpose of sweeping the Observance hall; but the remainder should be commanded in turn. If one who is commanded cannot obtain a broom even temporarily, he should have a branch-cutting made allowable and sweep with it; if he cannot obtain even that, whatever is obtained becomes allowable.

160. Regarding the command to prepare seats also, one should be commanded in the manner already stated. And if, when commanded, there are no seats in the Observance hall, they should be brought from the communal dwelling, prepared, and afterwards brought back. When there are no seats, it is proper to prepare even reed mats or wooden boards; when there are no wooden boards either, tree branches should be made allowable and then prepared; for one who cannot obtain someone to make them allowable, what has already been made allowable is sufficient.

161. Regarding the making of a lamp as well, he should be commanded in the same manner as stated. And when commanding, he should say: "In such and such a place there is oil, or a wick, or a lamp vessel; take that and prepare it." If oil and so forth are not available, they should be sought; for one who, having sought, does not obtain them, what has been obtained is allowable. Moreover, a fire should also be lit in the lamp vessel.

Discussion on the Case of One Travelling to Another Region and Others

163. "Should be supported" means he should be supported with pleasant words thus: "It is good, venerable sir, that you have come. Here alms food is easily obtainable, there is curry and side dishes, dwell here without anxiety." He should be helped by repeatedly doing so. He should be enticed by getting him to give the reply "Yes, I will stay." Or else he should be both supported and helped with the four requisites. He should be enticed with pleasant words; the meaning is that he should be spoken to in a manner pleasing to the ear. He should be attended upon with bath powder and so forth. "There is an offence of wrong-doing" means if even the entire Saṅgha does not do it, there is a wrong-doing for all. Here neither elders nor junior monks are exempt; he should be attended upon by all in turn. There is an offence for one who does not attend upon him during one's own turn. However, by him, the sweeping of the courtyard, the giving of tooth-sticks, and so forth for the great elders should not be accepted. Even so, the great elders should come to attend upon him morning and evening. However, by him, knowing of their coming, he should go first to attend upon the great elders. If he has companions who are monk-attendants, he should say: "I have attendants; you may dwell at ease." But if he has no companions, and in that very monastery one or two monks who are accomplished in duties say "We will do what needs to be done for the elder; let the rest dwell in comfort," there is no offence for all.

"That residence should be gone to" means it should be gone to every fortnight for the purpose of performing the Observance. And that is only during the other seasons; but to show what should be done during the rainy season, he said beginning with "Foolish and inexperienced ones reside for the rains retreat." Therein, "Monks, those monks should not reside for the rains retreat at that residence" means one should not enter upon the rains retreat for the first period without one who can recite the Pātimokkha. If he departs, or disrobes, or dies after they have entered upon the rains retreat, when another is present it is proper to reside for the later period; when there is none, they should go elsewhere; for those who do not go, there is a wrong-doing. But if during the later period he departs, or disrobes, or dies, they should reside for the two months.

The Discussion on Giving the Declaration of Purity

164. "He intimates by body" means he intimates, makes known, the giving of entire purity by any limb or minor limb whatsoever. But one who is able to utter speech intimates by speech. One who is able in both ways, by body and speech. "The Community, having gone there, should perform the Observance" means if there are many such sick monks, the Community, standing in a row, should perform it for all within arm's reach. If they are far apart from each other, the Community is unable, the Observance should not be performed on that day, but the Observance should certainly not be performed by an incomplete Community.

"Departs right there" means without coming into the midst of the Community, he goes somewhere from that very place. "Acknowledges being a novice" means he acknowledges thus: "I am a novice." Or he declares his actual state of being a novice, or the meaning is that he subsequently stands on the ground of a novice. This same method applies everywhere.

"Having arrived at the Community, departs" means by the final determination, having reached within arm's reach of the four monks assembled for the purpose of the Observance, he departs. This same method applies everywhere. And here, even if the entire purity of many has been brought by one, it is indeed brought. But if he, seeing another monk on the way, gives the entire purity of those from whom he has received the entire purity and of himself, only his own entire purity arrives, but the other is called a chain-link entire purity. That does not arrive.

"Does not inform because he is asleep" means having arrived, he falls asleep and does not inform thus: "The entire purity has been given by so-and-so." "There is no offence for the conveyer of entire purity" means here, if he intentionally does not inform, he commits an offence of wrong-doing, but the entire purity is indeed brought. But because of his not informing unintentionally, there is no offence for him, and the Observance is indeed performed for both.

The Discussion on Giving Consent

165. The determination regarding the giving of consent is similar to what was stated regarding the giving of purity. Regarding "one giving purity should also give consent" - here, if one gives only purity but not consent, the Observance is performed. But whatever other legal act the Community performs, that is not performed. If one gives only consent but not purity, both the Observance and the legal act of the Community of monks are indeed performed, but the Observance is not performed for the one giving consent. Even if a certain monk, having determined the Observance at a river or at a boundary, comes back, he is not permitted to remain thinking "the Observance has been performed by me"; he should give either the agreement or the consent.

167. "Sometimes remembers the Observance and sometimes does not remember" means sometimes he remembers, sometimes he does not remember. "There is one who never remembers" means one who absolutely never remembers; for him there is no need to give authorisation. Even if he does not come, he does not invalidate the legal act.

Discussion on the Saṅgha Uposatha, etc.

168. "Having swept that place" means having swept that place; the reflexive case is used in the sense of the objective. "Drinking water and water for washing" and so forth, however, is of plain meaning. But why was this said? For the purpose of showing the preliminary duties and so forth of the Observance. Therefore the commentary teachers said:

Thus these four are declared as "preliminary duties."

Thus these five, to be done after the preliminary duties, are declared as "preliminary tasks."

Thus these four are declared as "the proper occasion."

"Together with them" means having performed these preliminary duties and so forth together with those who have come, the Observance should be performed. "Today is my Observance" - herein, if it is the fifteenth, it is also fitting to determine thus: "Today is my Observance, the fifteenth." The same method applies also for the fourteenth.

Discussion on the Procedure for Remedying Offences

169. "It has been laid down by the Blessed One: 'The Observance should not be performed by one with an offence'" - this should be understood as having been laid down by the very statement beginning with "whoever should have an offence," and by the laying down of the giving of purity, and by the laying down of the purity Observance. "Such and such an offence" - having taken the name of one among the grave offences and so forth, it should be stated thus: "an offence of grave transgression, an offence of expiation." "I acknowledge it" - even if this is stated as "I acknowledge it at your feet" or "I acknowledge it in your presence," it is well stated indeed. "Do you see it?" - and this should be stated thus: "Do you see that offence, friend?" or "Do you see that offence, venerable sir?" "Yes, I see it" - even if this is stated as "Yes, venerable sir, I see it" or "Yes, friend, I see it," it is well stated indeed. "You should restrain yourself in the future" - here, however, if the one addressed is senior, he should be told: "You should restrain yourself in the future" using the respectful form. When told thus, however, one should say: "Very well, I shall restrain myself properly."

"When I am free from doubt" - here, however, if he is not free from doubt, it is proper to confess having described the matter - so it is stated in the Andhaka Commentary. Herein, this is the procedure for confession: If, when the sun is covered by clouds, one eats while doubtful thinking "Is it the right time or not?" - that monk should say: "Venerable sir, I ate while doubtful; if it was the right time, I have committed several offences of wrong-doing; if it was not, I have committed several offences of expiation." Having thus described the matter, he should say: "Venerable sir, whatever several offences of wrong-doing or of expiation I have committed in that matter, I acknowledge them in your presence." This method applies to all offences.

"Monks, an offence of the same subject" - here, when two or more persons commit an offence through the same subject such as eating at the wrong time, such an offence of the same subject is called "of the same subject." However, it is proper for one who has committed an offence on account of eating at the wrong time to confess in the presence of one who has committed an offence on account of eating leftover food. And even this offence of the same subject, if confessed, is well confessed indeed. However, the one confessing on account of confessing, and the one accepting on account of accepting - both commit an offence of wrong-doing; that is of different subject matter, therefore it is proper for them to confess to each other.

170. "A neighbouring monk should be addressed thus" - here, only one of the same communion should be addressed. For when one of a different communion is addressed, quarrels, disputes, schisms in the Saṅgha and the like may arise; therefore, without telling him, having made the mental resolve "Having risen from here, I will make amends," the Observance should be performed - thus it is said in the Andhaka Commentary.

Discussion on the Fifteen Cases of Non-offence, etc.

172. In the group of fifteen cases of non-offence - "They did not know" means they did not know whether they had entered the boundary or were entering it. "Then other resident monks arrive" means having gone to the village or the forest for some business, they come to the place where those were seated. "Being an incomplete assembly yet perceiving as a complete assembly" means they were an incomplete assembly because those others had entered the boundary; perceiving as a complete assembly because of not knowing that they had entered the boundary.

173. In the section of fifteen on perceiving as an incomplete assembly when incomplete - "They know" means standing on a mountain or on high ground, they see those who have entered or are entering the boundary. The section of fifteen on uncertainty is clear in itself.

175. In the section of fifteen on those acting badly through anxiety - Just as one overcome by desire is called "acting badly through desire", so too, even though they had made a decision beforehand, those who at the moment of acting are overcome by anxiety - reckoned as the perception of what is not allowable as not allowable - should be understood as "acting badly through anxiety".

176. In the group of fifteen on aiming at schism - a grave offence is stated because of the strength of the unwholesome.

Discussion on the Abbreviation Concerning Crossing Boundaries

177. In the repetition series concerning resident monks with incoming monks - Just as in the preceding repetition series concerning resident monks with resident monks it was stated "they do not know, then other resident monks" and so forth, so too everything should be understood by the method beginning with "they do not know, then other incoming monks" and so forth. In the repetition series concerning incoming monks with resident monks, however - Just as in the preceding repetition series it came as "resident monks gather together", so too it should be brought as "incoming monks gather together". In the repetition series concerning incoming monks with incoming monks, however - In both terms it should be construed by way of incoming monks.

178. "For the resident monks it is the fourteenth, for the visiting monks the fifteenth" - here, those for whom it is the fifteenth should be understood as either having come from a foreign country, or having observed the past Observance on the fourteenth. "The visiting monks should conform to the resident monks" means that when the resident monks are carrying out the preliminary duties saying "today the Observance is the fourteenth," one should conform and not object. "Should not be given unwillingly" means should not be given against one's wish.

Discussion on the Showing of Characteristics, etc.

179. "The resident manner" means the manner of the residents. This same method applies everywhere. "Manner" is that by which the deportment of whether they are endowed with proper conduct or not is apprehended. "Sign" is that which leads one to what is hidden here and there; the meaning is that it makes known even what is not visible. "Characteristic" is that by seeing which they are known to be present. "Indication" is that by which they are indicated as having such requisites; the meaning is that they obtain a designation. All this is a designation for well-arranged beds and chairs, etc., as well as the sound of footsteps, etc., and it should be applied as appropriate. The same method applies also to the manner of visitors, etc. Therein, "unfamiliar" means belonging to others. "Washed feet, water drippings" means the water drippings from the washed feet. The singular should be understood for the plural. Or the reading is "water drippings from washing the feet"; the meaning is the water drippings from the washing of the feet.

180. Regarding the cases of those of different communion, etc. - "The view that they are of the same communion" means the view that "these are of the same communion." "They do not ask" means they do not ask about their doctrine; without asking, having performed the duties and counter-duties, they perform the Observance together. "They do not overcome" means they are unable to crush and overcome the state of being of different communion; the meaning is that they do not make them relinquish that view.

Discussion on the Section of Where One Should Not Go and Where One Should Go

181. "From a residence with monks" means from a residence where there are monks who perform the uposatha; one should not go to that residence without having performed the uposatha, if one is unable to return on that very day. "Except with the monastic community" means without monks sufficient to form a community. "Except in case of an obstacle" means without the tenfold obstacle previously stated. However, by the minimum limit, with a group of four including oneself, or when there is an obstacle, it is permissible to go. "A non-residence" means any place such as a construction hall and the like. And just as one should not go to residences and so forth; so too, if they perform the uposatha in the monastery, one should not go to the boundary or the river for the purpose of determining the uposatha. But if there is any monk there, it is permissible to go into his presence. It is also permissible to go from a residence where the uposatha has been relinquished; having gone thus, one may also determine it. Even a forest-dwelling monk, having walked for alms in the village on the uposatha day, should return to his own monastery. If he enters another monastery, he should come only after having performed the uposatha there; not having performed it is not permissible.

182. "Which one would know - 'I am able to go this very day'" means which one would know "I am able to go there this very day"; such a residence should be gone to. For even when performing the uposatha together with the monks there, no obstruction to the uposatha will have been made by this one.

Discussion on the Indication of Persons to Be Avoided

183. In the passage beginning with "for an assembly in which a nun is seated," coming within arm's reach alone is the criterion. "Except for an assembly that has not risen" - for this so-called giving of purity by one under probation is not permissible from the time the assembly has risen, but it is permissible when it has not risen. Therefore he said - "Except for an assembly that has not risen." Its characteristic should be understood from the explanation of the giving of consent by one under probation in the Bhikkhunī Vibhaṅga. "On a non-Observance day" means on a day other than these two Observance days, namely the fourteenth and the fifteenth. "Except for unanimity in the Community" means except for such unanimity in the Community as is performed when the Community is divided, as in the case of the monks of Kosambī, to restore unanimity in the Community. And on that occasion it should be performed by saying: "Let the Community hear me, venerable sirs. Today is the Observance of unanimity." But those who, having postponed the Observance over some minor matter, become united again, should perform the Observance on the Observance day itself.

The commentary on the Uposatha Chapter is concluded.

3.

The Chapter on Entering the Rains Residence

Discussion on the Authorisation of Entering the Rains Residence

184. In the Chapter on the Entering of the Rains Retreat - "Not laid down" means not permitted or not arranged. "Those monks here" means those monks; the word "here" is merely a particle. "Bringing destruction" means bringing about annihilation. "Will keep still" means they will dwell without exertion in a fixed abode. "Birds" means birds. "To enter the rains retreat in the rainy season" means the rains retreat should be entered during the three months called the rainy season - this is the meaning. "How many are the periods for entering the rains retreat" means how many are the entrances into the rains retreat. "On the day after" - here, "the day after of which it is" means "the day after"; of that day after; the meaning is when it has passed, on the following day. In the second method also, "a month of which has passed" means "a month after"; of that month after; the meaning is when it has passed, when the month is complete. Therefore, on the first day after the full moon of Āsāḷhī, or on the first day immediately after the full moon following the full moon of Āsāḷhī, having attended to the monastery, having prepared drinking water and washing water, having completed all proper duties such as paying homage at the shrine, one should enter the rains retreat by uttering once or two or three times the declaration "In this monastery I enter the rains retreat for these three months."

The rains retreat should be entered by uttering the declaration.

Discussion on the Prohibition of Wandering During the Rains, etc.

185-186. "Whoever should depart" - here, the offence should be understood either by departing without intention to return or by letting dawn rise elsewhere. "Whoever should transgress" - here, the offences should be understood by counting the monasteries. For if on that day one enters the vicinity of a hundred monasteries and transgresses, there are a hundred offences. But if, having gone beyond the vicinity of a monastery, one turns back without entering the vicinity of another monastery, there is only one offence. If, due to some obstacle, one has not entered the earlier rains retreat, the later one should be entered.

"Wishing to advance the rains retreat" means wishing to advance the first month called the rains, meaning wishing to make the month of Āsāḷhī again instead of observing the month of Sāvaṇa. "In the coming bright fortnight" means in the coming month. "Monks, I allow one to comply with kings" - here, since in advancing the rains retreat there is no loss whatsoever for the monks, permission to comply was granted; therefore, one should comply also in other righteous matters. But in unrighteous matters, one should not comply with anyone.

Discussion on the Authorisation of Seven-day Business

187-188. Regarding seven-day business - "To go on seven-day business" means: whatever is to be done within seven days, that is seven-day business; the meaning is "I allow to go for that seven-day business which is the reason for going." "To go when sent" means: the meaning is "I allow to go only when sent as a messenger by these seven, beginning with a monk." "One should return within seven days" means: one should return within seven days itself; the meaning is that the eighth dawn should not be allowed to rise right there.

"For the Community of nuns" means: from this point onwards, the three - the privy, the bath house, and the bath house hall - are excluded.

189. "Storehouse" and so forth are as stated in the training rules on storehouses and so forth. "Kitchen" (rasavatī) means a food hall. "Proposal of marriage" (vāreyyaṃ) is as stated in the training rule on acting as a go-between. "Before this discourse is lost" means as long as this discourse is not lost, as long as this discourse does not perish. "Or he has some duty - or something to be done" - by this, whatever task has been considered is included. And in all cases, one should go when sent with just this allowable expression: "I wish to give a gift, to hear the Teaching, and to see the monks," or with a synonym of these. The order of the abbreviation should be understood thus: just as it is said "monasteries and so forth have been caused to be built by a lay follower dedicated to the Saṅgha, dedicated to several monks, dedicated to one monk, dedicated to the Bhikkhunī Saṅgha, to several bhikkhunīs, to one bhikkhunī, to several female probationers, to one female probationer, to several novice monks, to one novice monk, to several novice nuns, to one novice nun, and a dwelling has been caused to be built for one's own benefit"; in the same way, all should be stated as "by a female lay follower, by a monk, by a bhikkhunī, by a female probationer, by a novice monk, by a novice nun, dedicated to the Saṅgha." One should go when sent on these seven kinds of business.

Discussion on the Authorisation Even When Not Sent for the Five

193. "For five on seven-day business" means that for these monks and others who are legitimate, one should go even when not sent, how much more when sent, for the reason shown in detail further on, such as "I will seek meal for the sick, or meal for the attendant of the sick, or medicine, or I will inquire, or I will attend." A monk is sick, discontent has arisen, remorse has arisen, wrong view has arisen, he has become guilty of a serious offence and is deserving of probation, he is deserving to be sent back to the beginning, he is deserving of penance, he is deserving of rehabilitation, the Community wishes to perform a legal act, or a legal act has been performed by the Community - for these ten reasons one should go to the presence of a monk. One should go to the presence of a nun for nine reasons; to the presence of a female trainee for six - the first four, her training has been invalidated, and she wishes to receive full ordination. Also for a novice, for six - the first four, he wishes to ask about the rains, and he wishes to receive full ordination. For a female novice, setting aside full ordination, one wishes to give her a training rule - together with this, for five. Further on, in the section permitted for mother and father, the same method applies. However, in the Andhaka Commentary it is said: "Those who are attendants of mother and father, whether relatives or non-relatives, it is proper to go even when not sent by them." That is stated neither in the Commentary nor in the canonical text, therefore it should not be accepted.

Discussion on the Authorisation Only When Sent

199. "One who resorts to monks" means a man who lives together with monks in one monastery. "Is falling into ruin" means is deteriorating. "Had caused timber to be cut" means had caused building material timber to be cut. "Would have brought" means would have conveyed. "I would give" means I would give. "On Community business" means here whatever needs to be done in the uposatha halls and other lodgings, or in shrines, parasols, railings and the like, even down to a monk's personal lodging - all of this is indeed Community business. Therefore, one should go for the purpose of accomplishing that, either to bring building materials and the like, or to have food and wages and the like given to carpenters and others.

Now here is the determination regarding the breaking of nights that goes beyond the canonical text - It is not allowable for one who has not been invited to go for the purpose of hearing the Dhamma. If in one great monastery an agreement has already been made beforehand - "One should assemble on such and such a day," one is indeed considered as invited, and it is allowable to go. It is not allowable to go thinking "I shall wash my robes." But if the teacher or preceptor sends one, it is allowable. If there is a monastery not too far away, and having gone there one cannot manage to return on that very day, it is allowable. It is not allowable to go even for the purpose of recitation, questioning and the like. But it is allowable to go thinking "I shall see my teacher." But if the teacher says to him "Do not go today," it is allowable. It is not allowable to go for the purpose of visiting a supporter's family or a relative's family.

Discussion on Non-offence of Breaking the Rains in Case of Danger

201. Regarding "to go where the village has gone" and so forth: if the village has gone not far away, one should go there for alms-round and then return to the monastery itself to dwell. If it has gone far away, the dawn should be observed by means of the seven-day allowance. If that is not possible, one should dwell right there in a suitable place. If people give ticket-meals and the like as they were being given, they should be told: "We are not dwelling in that monastery." But if they say: "We do not give to the monastery or the mansion, we give to you; dwell wherever you wish and eat," then one may eat as one pleases; it accrues to them indeed. But if they say: "Have it delivered to your dwelling place and eat," then one should take it to where one is dwelling, have it delivered by means of a rain-season offering, and eat.

If at the time of invitation they give the rains-residence offering, if they observed the dawn by means of the seven-day allowance, it should be accepted. But those whose rains retreat has been broken should say: "We did not dwell there; our rains retreat is broken." If they say: "Let those to whom our lodging was assigned accept it," it should be accepted. But as for goods for distribution such as robes and the like that were deposited in the monastery and brought here lest they be lost, one should go there itself, announce it, and distribute them. The same method applies also when fields, sites, and the like given to stewards with the instruction "From this, give the four requisites to the venerable ones" produce income there. For whether goods belonging to the Saṅgha for distribution are within the monastery or outside the boundary, it is not proper to announce to those standing outside the boundary and distribute them. But even if they are in both places, it is indeed proper to announce to those standing within the boundary and distribute them.

Discussion on Non-offence of Breaking the Rains in Case of Schism in the Saṅgha

202. "The Community has been split" - here, when the Community has already been split, there is nothing to be done by going; but it is said "split" with reference to one who is suspected that "it will be split." "The Community has been split by several nuns" - here, it should not be understood that the Community has been split by nuns. For this has been said: "Upāli, a nun does not split the Community." But this is said with reference to the suspicion that "monks might split" the Community, having relied upon these nuns and made them their support.

Discussion on Entering the Rains in a Cart, etc.

203. "Cattle pen" means the dwelling place of cowherds. "Where the cattle pen has gone" - here, for one who has gone together with the cattle pen, there is no offence in breaking the rains retreat.

"When approaching" means when it is near. "To enter the rains retreat with a caravan" - here, on the day of entering the rains retreat, that monk should say to the lay followers: "It is proper to obtain a hut." If they make one and give it, having entered it, one should say three times: "I enter the rains retreat here." If they do not give one, one should enter the rains retreat beneath a stationary cart by way of a makeshift shelter. If even that is not obtainable, a resolution should be made. However, it is not proper to enter the rains retreat in the caravan itself. "Resolution" means merely the arising of the thought: "I shall dwell here for the rains retreat." If the invitation day occurs while still travelling with the caravan, the invitation should be performed right there. Then if the caravan, still within the rains retreat, reaches the place desired by the monk and passes beyond it, he should dwell at the desired place and perform the invitation there together with the monks. And if the caravan, still within the rains retreat, stops at a certain village along the way or disperses, he should dwell in that very village and perform the invitation together with the monks; without having performed the invitation, it is not proper to go further from there.

Even for one entering the rains retreat on a boat, one should enter the rains retreat in a hut itself. If, having searched, one does not obtain one, a resolution should be made. If within the three months the boat remains at sea, the invitation should be performed right there. Then if the boat reaches the shore, and he wishes to go further, it is not proper to go. He should dwell in the very village reached by the boat and perform the invitation together with the monks. Even if the boat goes elsewhere along the coast, and the monk wishes to dwell in the very first village reached, let the boat go; the monk should dwell right there and perform the invitation together with the monks.

Thus, in the three situations - at a cattle pen, with a caravan, and on a boat - there is no offence in breaking the rains retreat, and one is entitled to perform the invitation. But in the former cases, such as "being harassed by wild animals" etc., up to and including the schism of the Saṅgha, there is merely no offence, but one is not entitled to perform the invitation.

204. "Not, monks, in a hollow in a tree" - here, in a mere hollow in a tree alone it is not allowable; but inside a large hollow in a tree, having made a hut with a cloth covering and having fitted an entrance door, it is allowable to enter. Having cut down a tree and having made a hut with a cloth covering on top of the stump, it is also allowable. "In the fork of a tree" - here too, in a mere fork of a tree alone it is not allowable. But having constructed a platform on a large fork and having made a hut with a cloth covering there, one should enter. "By one without lodging" - for one who does not have a lodging covered with any one of the five types of roofing and fitted with a door-fastening, by that one it should not be entered. "Not, monks, in a charnel-house" - a charnel-house hut is a hut of the type with a jointed bed and so forth; it is not allowable to enter there. But having made another hut in the cemetery, it is allowable to enter. "Not, monks, under an umbrella" - here too, having placed an umbrella on four posts, having made a wall-enclosure and having fitted a door, it is allowable to enter; this is called an umbrella-hut. "In a jar" - here too, with a large pot, having made a hut in the manner stated regarding the umbrella, it is allowable to enter.

Discussion on Unlawful Agreements, etc.

205. "An agreement of such a kind": here the meaning is that any other such unlawful agreement should not be made. Its characteristic is stated in the Mahāvibhaṅga.

207-208. "And there is an offence of wrong-doing regarding the promise" - here, the offence regarding the promise is not only in respect of "Reside here for the rains retreat for these three months," but there is also a wrong-doing regarding the promise in respect of each and every such promise as "Accept almsfood for these three months, both of us shall reside here for the rains retreat, we shall have the recitation done together." And that is for one whose mind was initially pure, by reason of subsequently breaking the promise; but for one whose mind was impure from the very beginning, there is a pācittiya offence regarding the promise, and a wrong-doing regarding the breaking of the promise - thus a wrong-doing together with a pācittiya is fitting.

In the passages beginning with "He, having nothing to be done, departs on that very day," if he departs without having entered upon the rains retreat, or having entered upon it spends the week externally, the first period is not discerned, and there is an offence regarding the promise. But having entered upon the rains retreat, even for one who departs on that very day on seven-day business without having let the dawn rise, if he returns within the week there is no offence - how much more so for one who returns within the week after having stayed for two or three days. "Having stayed for two or three days" - here too, the breaking of the rains retreat should be understood as occurring only when one without concern transgresses the boundary. If there is the intention "I shall reside here," but through forgetfulness he does not enter upon the rains retreat, the lodging taken is well taken, he is not one whose rains retreat is broken, and he is indeed permitted to invite.

"Seven days before the invitation ceremony has arrived" - here, it is proper to go from the ninth day onwards; whether he comes or does not come, there is no offence. The remainder is clear in itself.

The commentary on the Entering upon the Rains Chapter is concluded.

4.

The Chapter on the Invitation

Discussion on Uncomfortable Dwelling

209. In the Pavāraṇā Section - "Neither to address nor converse with one another" - here "address" (ālāpo) means the first utterance; "converse" (sallāpo) means the subsequent utterance. "By joining hands" means by raising the hands together. "Like cattle living together" means living together like cattle. For even cattle do not inform one another of pleasure and pain that has arisen in themselves, nor do they show friendliness; likewise these monks also did not do so; therefore their living together is called "living together like cattle." This same method applies everywhere. "Monks, the mute observance, an undertaking of sectarians, should not be undertaken" means such an undertaking of an observance as "during these three months one should not speak" should not be made; for this is an agreement contrary to the Dhamma. "Mutual conformity" means the state of being amenable to speaking to one another. For when one says "Let the venerable ones speak to me," it is possible to say something to one who speaks thus; not to the other. "Emergence from offences, putting the discipline first" means the state of emerging from offences and the state of conducting oneself having placed the discipline foremost. For it is said that one who speaks thus "Let the venerable ones speak to me" will emerge from offences and will dwell having placed the discipline foremost.

210. "Let the Community hear me, venerable sir. Today is the invitation ceremony to admonish. If it is the proper time for the Community, the Community should invite admonishment" - this is the motion called all-inclusive; for when stated thus, it is fitting to invite admonishment with three statements, with two statements, and with one statement. With equal rains is not fitting. But when it is stated "should invite admonishment with three statements," only with three statements is fitting, anything else is not fitting. When it is stated "should invite admonishment with two statements," with two statements and with three statements is fitting, but with one statement and with equal rains is not fitting. But when it is stated "should invite admonishment with one statement," with one statement, with two statements, and with three statements are fitting, only with equal rains is not fitting. When "with equal rains" is stated, all are fitting.

211. "Remain" means they just sit there and do not get up. "In the meantime" means during that interval; the meaning is "for that much time."

Discussion on the Varieties of Invitation

212. Regarding "the fourteenth day and the fifteenth day": here, for the fourteenth day, the preliminary duty should be performed thus: "Today the invitation to admonish is on the fourteenth day." For the fifteenth day: "Today the invitation to admonish is on the fifteenth day."

Regarding the legal acts of invitation to admonish: if in one monastery where five monks are residing, having conveyed the invitation to admonish of one, the four perform the invitation to admonish having set up a group motion, or where four or three are residing, having conveyed the invitation to admonish of one, the three or two perform the invitation to admonish having set up a Saṅgha motion - all this is a legal act of invitation to admonish not by rule and with an incomplete assembly.

But if all five persons, having assembled together, perform the invitation to admonish having set up a group motion, or four, three, or two residing, having assembled together, perform the invitation to admonish having set up a Saṅgha motion - all this is a legal act of invitation to admonish not by rule and with a complete assembly.

If, among five persons, having conveyed the invitation to admonish of one, the four perform the invitation to admonish having set up a Saṅgha motion, or among four or three, having conveyed the invitation to admonish of one, the three or two perform the invitation to admonish having set up a group motion - all this is a legal act of invitation to admonish by rule and with an incomplete assembly.

But if all five persons, having assembled together, perform the invitation to admonish having set up a Saṅgha motion, or four or three, having assembled together, perform the invitation to admonish having set up a group motion, or two invite each other to admonish, or one residing alone performs the invitation to admonish by determination - all this is called a legal act of invitation to admonish by rule and with a complete assembly.

Discussion on the Authorisation of Giving the Invitation

213. Regarding "the invitation to admonish is given," here, when the invitation to admonish has been thus given, the conveyer of the invitation to admonish, having approached the Community, should invite admonishment thus: "Venerable sirs, the monk Tissa invites admonishment from the Community by what has been seen, or heard, or suspected. Let the Community, venerable sirs, admonish him out of compassion; seeing, he will make amends. For the second time, etc. For the third time, venerable sirs, the monk Tissa invites admonishment from the Community, etc. will make amends." But if he is senior, one should say "the venerable Tissa, venerable sirs"; for thus the invitation to admonish has been performed by him on that one's behalf.

Regarding "for one giving the invitation to admonish to also give the consent," here the giving of consent should be understood in the same manner as stated in the Uposatha chapter. And here too, the giving of consent is for the purpose of remaining proceedings. Therefore, if one giving the invitation to admonish also gives consent, by the method stated, when the invitation to admonish has been brought, the invitation to admonish has been performed by both that monk and the Community. But if he gives only the invitation to admonish and not the consent, and when his invitation to admonish has been announced and the Community has invited admonishment, the invitation to admonish is well performed for all, but any other proceeding is invalidated. If he gives only the consent and not the invitation to admonish, the Community's invitation to admonish and the remaining proceedings are not invalidated, but the invitation to admonish has not been performed by that monk. But even if one comes on the day of the invitation to admonish having determined the invitation to admonish outside the boundary, consent should be given, so that the Community's invitation to admonish proceeding is not invalidated.

218. "Today is my invitation ceremony to admonish" - herein, if it is the fourteenth day, "today is my invitation ceremony to admonish on the fourteenth"; if it is the fifteenth day, "today is my invitation ceremony to admonish on the fifteenth" - thus it should be determined.

219. "An offence on that very day of the invitation ceremony to admonish" and so forth is according to the method already stated.

Discussion on the Fifteen Cases of Non-offence, etc.

222. "The invitation to admonish should be performed again" means that, having again performed the preliminary duties and having set forth the motion, the invitation to admonish should be performed beginning from the most senior in the Saṅgha. The remainder should be understood in the same manner as stated in the commentary on the Uposatha chapter.

228. "The visiting monks should conform to the resident monks" means that the preliminary duty of announcing "Today the invitation to admonishment is on the fourteenth" should be carried out. In the case of the fifteenth as well, the same method applies. "The resident monks, having gone outside the boundary, should invite admonishment" - at the end of the rains, this is the determination beyond the canonical text: If five monks entered the rains in the first period and five in the later period as well, when the former have invited admonishment after setting forth the motion, the latter should perform the purity observance in their presence; two motions should not be set forth in a single observance hall. Even if those who entered in the later period are four, three, two, or one, the same method applies. Then if there are four in the first period and four, three, two, or one in the later period as well, the same method applies. And also if there are three in the first period and three or two in the later period as well, the same method applies. Here this is the criterion: If those who entered in the later period are fewer than or equal in number to those who entered in the first period, and they complete the quorum for a Saṅgha invitation to admonishment, the motion should be set forth by way of a Saṅgha invitation to admonishment.

But if there are three in the first period and one in the later period, together with him they are four; it is not proper to invite admonishment after setting forth a Saṅgha motion for four. However, by a group motion he completes the group quorum; therefore, the former should invite admonishment after setting forth the motion by way of a group. The other should perform the purity observance in their presence. If there are two in the first period and two or one in the later period, the same method applies. If there is one in the first period and one in the later period as well, one should invite admonishment in the presence of the other, and one should perform the purity observance. But if those who entered the later rains are greater in number by even one than those who entered the first rains, the Pātimokkha should first be recited, and afterwards the fewer should invite admonishment in their presence.

However, regarding the invitation to admonishment at the Kattika four-month period, if those who entered later are greater in number or equal to those who entered the first rains and who have already invited admonishment at the great invitation to admonishment, the motion for invitation to admonishment should be set forth and they should invite admonishment. When they have invited admonishment, afterwards the others should perform the purity observance. Then if the monks who invited admonishment at the great invitation to admonishment are many, and those who entered the later rains are fewer or just one, after the Pātimokkha has been recited, he should afterwards invite admonishment in their presence.

233. And, monks, one should not invite admonishment on a non-invitation day, except for unanimity in the Community - here the unanimity should be understood as similar to the Kosambaka unanimity. The preliminary duty here should be performed thus: "Today is the invitation to admonish for unanimity." But those who, having set aside the invitation to admonish over some trivial matter, are in agreement, they should perform the invitation to admonish on the invitation day itself. And those performing the unanimity invitation to admonish should do so, setting aside the first invitation to admonish, starting from the first day of the waxing moon up to the Kattika full moon of the fourth month; it should be done within this interval, and it is not permissible after that or before.

Discussion on the Invitation with Two Phrases, etc.

234. "To invite to admonish with the double announcement" - here, even when proposing the motion, one should say "If it is the proper time for the Community, the Community should invite to admonish with the double announcement." In the case of the single announcement, one should say "should invite to admonish with the single announcement." In the case of those of the same number of rains too, one should say "should invite to admonish by those of the same number of rains." And here, even many of the same number of rains are permitted to invite to admonish together.

Discussion on the Postponement of the Invitation

236. Regarding "spoken, uttered, but not concluded," here the setting aside of the invitation ceremony to admonish is twofold: collective and individual. Therein, in the collective one, "Let the Saṅgha hear me, venerable sirs, etc. the Saṅgha invites with the triple announcement" - from the letter 'su' up to the letter 're,' the invitation ceremony to admonish is spoken, uttered, but not yet concluded. In the interval here, if one sets aside even at a single word, the invitation ceremony to admonish is set aside. But when the letter 'yya' is reached, it is concluded; therefore, from that point onwards, even if one sets it aside, it is not set aside. But in the individual setting aside - "Venerable sirs, I invite the Saṅgha, etc. For the third time too, venerable sirs, I invite the Saṅgha, by what has been seen or, etc. seeing, I shall act" - from the letter 'saṅ' up to this very last letter 'ṭi,' the invitation ceremony to admonish is spoken, uttered, but not yet concluded; in the interval here, if one sets aside even at a single word, the invitation ceremony to admonish is set aside; but when "I shall act" has been said, it is concluded; therefore, when the word "I shall act" has been reached, even if set aside, it is not set aside. The same method applies also to the double announcement, single announcement, and same-age invitation ceremonies to admonish. For in these too, only the ending with the letter 'ṭi' is the field for setting aside.

237. "When being questioned" means being asked in the manner stated further on as "on what ground do you set it aside." "Having crushed" means having spoken these words beginning with "Enough, monk, no quarrel"; for here "crushing" is intended as crushing by words. "Acknowledges having accused" means he acknowledges thus: "This one was accused by me with an unfounded charge of an offence involving expulsion." "According to the rule" means for accusing with an offence entailing initial and subsequent meetings of the Community, there is an expiation; for the others, a wrong-doing. "Having removed" means having removed by removal of the status.

238. "That has been redressed by him according to the rule" - having said just this much, one should be told "invite admonishment." But this should not be said: "it is such-and-such an offence," for that becomes the cause of quarrel.

Discussion on the Postponement on Grounds, etc.

239. "This case is evident, not the person" - here, it seems that thieves, having caught fish from a pond at a forest monastery, having cooked and eaten them, departed. He, having seen that disturbance, or having seen some disturbance in the monastery caused by a rogue, and having considered "this must be the deed of a monk," spoke thus. "Having set aside the case, the Community should invite admonishment" means "when we know that person, then we shall accuse him. But for now, let the Community invite admonishment" - this is the meaning here. "Tell it right now" means if you suspect any person on account of this case, point him out right now - this is the meaning. If he points someone out, the invitation to admonish should be carried out after investigating that person; if he does not point someone out, the invitation to admonish should be carried out with the understanding "we shall know after examining."

"This person is evident, not the case" - here, a certain monk either worshipped a shrine with garlands, scents and ointments, or drank fermented liquor, and his body had a corresponding smell; he, referring to that smell, spoke thus, making the case known: "this monk has such a bodily smell." "Having set aside the person, the Community should invite admonishment" means having set aside that person, let the Community invite admonishment. "Tell it right now" means speak right now of the fault of that person whom you have set aside. If he says "this is his fault," the invitation to admonish should be carried out after clearing that person. But if he says "I do not know," the invitation to admonish should be carried out with the understanding "we shall know after examining."

"This case and person are evident" - in the same manner as before, having seen the place where fish were caught by thieves, cooked and consumed, and the bathing place with scents and so forth, thinking "this is the deed of one gone forth," he spoke thus. "Tell it right now" means tell right now the person suspected on account of that case; but having seen both of these, the invitation to admonish should be carried out only after adjudicating from the time of seeing. "It is proper to speak" means it is proper to accuse; the meaning is that it is fitting to accuse. Why? Because it was not adjudicated before the invitation to admonish, and because it was seen and accused afterwards. "There is an offence requiring expiation for reopening" - for here, having seen both before the invitation to admonish and having adjudicated, the monks invite admonishment; therefore there is an offence for one who reopens that again.

Discussion on the Case of Those Who Cause Quarrels

240. "To make two or three Observances on the fourteenth": here the fourth and fifth are the two, but the third is already on the fourteenth by its natural course. Therefore, the third and fourth, or the third, fourth, and fifth - two or three should be made on the fourteenth. Then, if they hear when the fourth has been made, the fifth should be made on the fourteenth. Thus too there are two on the fourteenth. By doing thus, the quarrel-makers will perform the invitation to admonish on the fifteenth on either the thirteenth or the fourteenth. And when inviting admonishment in this way, having stationed novices outside the boundary, upon hearing "they are coming," they should quickly assemble together and perform the invitation to admonish. To show this meaning, "If, monks, those" etc. "let them do as they think fit" was said.

"Unexpectedly" means without prior arrangement, without having made arrangements for the purpose of knowing of their coming; the meaning is: having become unaware. "Having distracted them" means having confused them by such methods as saying "you are tired, rest for a moment" and so on; this is the meaning. "If it cannot be obtained" means if they cannot manage to go outside the boundary; the quarrel-makers are constantly followed by novices and junior monks without interruption. "In the coming bright fortnight": with reference to which they set up the motion "we should invite admonishment in the coming bright fortnight," in that coming bright fortnight, on the Komudī of the fourth month, the invitation to admonish must be performed unwillingly, it must necessarily be performed, for it is not allowable to invite admonishment beyond that. "If, monks, while those monks are inviting admonishment" means while thus inviting admonishment at the fourth month.

Discussion on the Collection of Invitation

241. "A certain comfortable abiding" means either newly attained tranquillity or newly attained insight. "We would become outsiders" means we would become outsiders, being unable to accomplish the practice of mental cultivation due to not having fixed night-quarters and day-quarters and so forth. "All should assemble together" - by this, the giving of consent is rejected. For in the case of reconciling a divided Community, in the settlement by covering over with grass, and in this postponement of the invitation to admonish - in these three instances it is not proper to give consent. This postponement of the invitation to admonish should not be given for those who have abandoned their meditation subject, for those who have attained firm tranquillity and insight, and for stream-enterers and others. However, for those who have attained newly developed tranquillity and insight, whether they be all, or half, or a single person, it should be given even on account of one person. When the postponement of the invitation to admonish has been given, it is as if there is a protection within the rains retreat; visiting monks are not permitted to take their lodgings. They too should not break the rains retreat, but to show that after inviting admonishment they are permitted to depart on a journey even in between, he said "If, monks, by those" and so forth. The remainder is clear everywhere.

The commentary on the Invitation Chapter is concluded.

5.

The Chapter on Leather

Discussion on the Story of Soṇa Koḷivisa

242. In the Leather Chapter - "Sovereign lordship" means endowed with the state of being a sovereign and the state of being an overlord. "Kingdom" means the state of being a king, or the duties to be performed by a king. In "named Soṇa Koḷivisa," "Soṇa" is his name; "Koḷivisa" is his clan name. "Hairs on the soles of the feet" means on the reddish soles of the feet, fine hairs of collyrium colour, as if artistically fashioned, had arisen. It is said that formerly he, having been the chief man among eighty thousand men, together with them built a leaf-hut at the dwelling place of a Solitary Buddha, and having made his own splendid woollen cloak into a foot-wiper at the place where the Solitary Buddha stepped with his feet, he placed it there. For three months, indeed, all of them attended upon the Solitary Buddha. This was the previous connection of him and of those eighty thousand villagers.

"Eighty thousand villagers" means eighty thousand sons of good families dwelling in those villages. "On some business" means as if on some business; but he had no business other than seeing him. It is said that the king, assembling those eighty thousand sons of good families, assembled them thinking: "In this way Soṇa will come without suspicion." "In matters pertaining to the present life" means having instructed in matters beneficial in this world by such method as: "Agriculture, trade, and the like should be carried out righteously; mother and father should be supported righteously." "That Blessed One of ours" means the meaning is: that Blessed One of ours will instruct you in matters pertaining to the future life.

"I shall inform the Blessed One" means I shall make the Blessed One know. "Having dived down at the half-moon stone" means having dived down at the half-moon stone beneath the stairway. "Now let the Blessed One do as he thinks fit, venerable sir" means the Blessed One knows the time for the purpose of acting for their welfare. "In the shade of the dwelling" means in the shade at the end of the dwelling. "Were attentive" means they repeatedly gave attention out of confidence. "Exceedingly" means the meaning is: show exceedingly something even more distinguished. "Disappeared" means he became invisible.

Discussion on the Going Forth of Soṇa

243. "Covered with blood" means smeared with blood. "Slaughter house for cattle" means a place where cattle are slaughtered; such is the meaning. "Skilled" means skilled in playing the lute. "In the sound of the lute strings" means in the sound of the strings of the lute. "Overly taut" means excessively stretched, harshly tuned. "Tuneful" means endowed with good sound. "Fit for playing" means fit for use, suitable for playing. "Overly slack" means with feeble modulation. "Established at an even pitch" means having been set at the middle note, tuned. "Resolve upon evenness of energy" means resolve upon evenness associated with energy; the meaning is: yoke energy with tranquillity. "Penetrate to evenness of the faculties" means the evenness, the state of balance, of the faculties beginning with faith. Therein, by yoking faith with wisdom, and wisdom with faith, energy with concentration, and concentration with energy, one penetrates to evenness of the faculties. "And grasp the sign there" means when there is that tranquillity, by whatever sign - just as a reflection of the face in a mirror - it is to arise, grasp that sign of tranquillity, the sign of insight, the sign of the path, and the sign of fruition; the meaning is: bring them into being.

244. "Would declare final knowledge" means he would make known "I am a Worthy One." "Six states" means six causes. "He is intent upon" means he stands having penetrated and made it evident. "Intent upon renunciation" and so forth - all is stated in terms of arahantship. For arahantship is called renunciation because of having gone forth from all defilements, solitude because of being secluded from those very defilements, non-ill-will because of the absence of ill-will, elimination of clinging because it arose at the ending of clinging, elimination of craving because it arose at the ending of craving, and non-confusion because of the absence of confusion.

"Mere faith alone" means mere faith devoid of penetrative insight, entirely unmixed with the wisdom of penetrative insight. "Adding to" means growth through repeated practice. "Because of being without lust" means through the penetration of the path, because of the very departure of lust, he stands having penetrated arahantship, which is called renunciation. The meaning is that he dwells in the attainment of fruition, and his mind is inclined towards that very attainment. The same method applies to the remaining terms as well.

"Material gain, honour and fame" means the gain of the four requisites, the well-made nature of those very requisites, and the speaking of praise. "Desiring" means wishing, aspiring. "Intent upon solitude" means the meaning is that he declares arahantship thus: "I am intent upon solitude."

"Adherence to moral rules and austerities" means merely the grasping that has been grasped by clinging to moral rules and austerities. "Returning to as having substance" means knowing as having substance. "Intent upon non-ill-will" means the meaning is that he declares arahantship as non-ill-will. The meaning in all the sections should be understood by this very method.

"Severe" means powerful. "They do not overpower his mind" means they are unable to remain having seized the mind of this one who has eliminated the mental corruptions. "Unmixed" means not mixed. Defilements make the mind mixed together with the object; because of the absence of those defilements, it is unmixed. "Stable" means established. "Having attained imperturbability" means having attained immovability. "He contemplates its passing away" means he sees both the arising and the passing away of that mind.

"For one inclined to renunciation" means for one who stands having penetrated arahantship. By the remaining terms as well, only arahantship is spoken of. "Of the elimination of clinging" is a genitive case used in the objective sense. "And to non-confusion of mind" means of one inclined to non-confusion of consciousness. "Having seen the arising of the sense bases" means having seen both the arising and the passing away of the sense bases. "The mind becomes rightly liberated" means by the right cause and method, through this practice of insight, the mind is liberated by way of the attainment of fruition, and is resolved upon the object of nibbāna. "Of peaceful mind" means of one whose mind is quenched. "Such a one" means one who is such because of being unshakeable by attraction and repulsion towards the desirable and undesirable; of that such one.

Discussion on the Prohibition of Double-layered and Other Sandals

245. "Declare the final liberating knowledge" means they declare arahantship. "The meaning has been stated" means the meaning by which one is known as an arahant has been stated. The meaning of the sutta, however, should be understood from the explanation of the sutta itself. "And oneself has not been brought forward" means oneself has not been brought forward by way of the expression "I am an arahant." "And yet here some foolish men" means other worthless men, as if laughing, declare the final liberating knowledge by merely making what is non-existent into something existent through words alone. "Single-soled" means single-layered. "Eighty cartloads" - here it should be understood that two cart-loads make one vāha. "Seven military units of elephants" - here six female elephants and one male elephant constitute one unit. Seven such units are called "seven military units of elephants." "Double-soled" means two-layered. "Triple-soled" means three-layered. "Multi-soled sandals" is said starting from four layers.

Discussion on the Prohibition of All-blue and Other Sandals

246. "All-blue" means entirely blue. The same method applies to all-yellow and so on as well. Therein, blue is the colour of flax flowers, yellow is the colour of kaṇikāra flowers, red is the colour of jayasumana flowers, madder is the colour of madder itself, black is the colour of fresh soap-berry fruit, great-dye-dyed is the colour of the back of a centipede, and great-name-dyed is of mixed colour, the colour of a withered leaf. But in the Kurundī it is said to be "the colour of lotus flowers." Having obtained any of these, it is allowable to wipe the dye with a cloth, break the colour, and then wear them. Even if only a small amount is broken, it is allowable.

"With blue straps" means those whose straps alone are blue. The same method applies everywhere. These too should be worn after breaking the colour. "Heel-covered" means made by fastening a heel-piece to the sole for the purpose of covering the heel. "Toe-covered" refers to what are called Greek sandals, which cover the entire foot up to the shin. "Ankle-wrapped" means made by wrapping around; which covers only the foot above, not the shin. "Cotton-stuffed" means made by stuffing with cotton wool. "Partridge-wing" means variously bound, resembling partridge wings. "With ram's horn straps" means made by attaching straps in the shape of ram's horns at the place of the knot. The same method applies to those with goat's horn straps and so on as well. "Scorpion-tail" means made right there by attaching straps in the shape of a scorpion's tail. "Stitched with peacock feathers" means stitched on the soles or on the straps with peacock feathers resembling threads. "Variegated" means multi-coloured; having obtained any of these, if it is possible to use them after removing those heel-pieces and so on, they should be used. But if one uses them while those are still present, there is an offence of wrong-doing. "Trimmed with lion's hide" means made by attaching lion's hide at the edges, like the border of a robe. "Trimmed with owl's hide" means trimmed with the hide of a horned owl. Having obtained any of these too, one should remove that hide and then wear them.

247. "Discarded" means removed after having put on. "New" means not previously used.

Discussion on the Prohibition of Sandals within the Monastery

248. "For the sake of a livelihood" means: by means of whatever craft they make a living, they earn a livelihood - for the sake of that, is the meaning. In "here indeed, monks, that" - here "that" is merely a particle; the meaning is "here indeed, monks, it would be fitting for you." "That you" means "those of you." Alternatively, it is said as "if you." For this particle has the meaning of the word "if." In "towards teachers" and so forth: the ordination teacher, the higher ordination teacher, the dependence teacher, and the instruction teacher - all these four are here indeed teachers. For one without rains, a monk of six rains is one like a teacher. For he dwells depending on that one during the four-rains period; thus, for one of one rains, a monk of seven rains; for one of two rains, a monk of eight rains; for one of three rains, a monk of nine rains; for one of four rains, a monk of ten rains. These too are indeed those like teachers. However, companion monks who are close associates of one's preceptor, or whoever are senior by more than ten rains - all of those are called those like preceptors. When this many monks are walking up and down without sandals, there is an offence for one walking up and down wearing sandals.

249. The foot-peg affliction means that from the foot, flesh resembling a peg has protruded.

251. "Grass shoes" means shoes made from any kind of grass. "Date-palm shoes" means shoes made from date-palm leaves; those made from date-palm leaves too are not allowable. "Kamala-grass shoes" means there is a grass called kamala-grass, shoes made from that; they also call them "usīra-grass shoes." "Woollen shoes" means shoes made from wool. "Not movable" means well-established on the ground, immovable, not to be carried away.

252. "Touching their genitals" means they touch the genitals with their own genitals. "Having plunged into the water, were killing" means having seized them firmly inside the water, they kill them.

Discussion on the Prohibition of Vehicles and Other Conveyances

253. "With a cow-yoked one" means yoked with a cow. "With a male driver" means with a male charioteer. "With a bull-yoked one" means yoked with a bull. "With a female driver" means with a female charioteer. "As at the Ganges festival" means as at the Ganges grand celebration. "A bull-yoked one, a hand-cart" - herein, the bull-yoked one may have either a female charioteer or a male charioteer; it is allowable. As for the hand-cart, whether women push it or men, it is indeed allowable. "From the jolting of the vehicle" means on account of mounting the vehicle, the whole body shakes; because of that. "A palanquin" means a sedan-chair palanquin. "A litter" means a cloth-bundle made by suspending it from a pole.

254. "High beds and luxurious beds" - herein, "high bed" means a bed exceeding the prescribed measure. "Luxurious bed" means an impermissible covering. Among "large couches" and so forth, "large couch" means a seat exceeding the prescribed measure. "Divan" means one made by placing fierce animal figures on the legs. "Woollen cover with long fleece" means a large dark woollen rug with long hair; its hairs, it is said, exceed four finger-breadths. "Multicoloured spread" means a woollen spread decorated with woven patterns. "White spread" means a woollen white covering. "Embroidered coverlet" means a red woollen spread with dense floral patterns; which is also called "āmalakapaṭṭa." "Quilt stuffed with cotton wool" means simply an ordinary quilt. "Spread decorated with animal figures" means a woollen covering decorated with figures of lions, tigers and so on. "Rug with fur on one side" means a woollen spread with raised fur on one side; "uddhalomī" is also a reading. "Rug with fur on both sides" means a woollen spread with raised fur on both sides. "Gem-studded coverlet" means a bed-sheet made of silk embroidered with gems, studded with jewels. "Silk coverlet" means a coverlet made of silk thread studded with gems; but pure silk is permissible.

"Grand carpet" means a woollen spread large enough for sixteen dancing women to stand and dance upon. "Elephant rugs and horse rugs" means coverings spread on the backs of elephants and horses. In the case of chariot rugs too, the same method applies. "Spread of antelope skins" means a spread made by sewing antelope hides to the measure of a bed. "Spread of kadali-deer hide" means there is a hide called kadali-deer hide; a fine coverlet made from it - the meaning is the finest coverlet. It is said that they make it by spreading and sewing kadali-deer hide over white cloth. "With awning" means together with an upper covering; the meaning is together with a red canopy fastened above. Even with a white canopy, when there is a not allowable bed-sheet underneath, it is not allowable; but when there is none, it is allowable. "Red cushions at both ends" means a head-cushion and a foot-cushion - red cushions at both ends of the bed; this is not permissible. But if a single cushion is dyed red on both sides, or is lotus-coloured, or multicoloured, if it is of the prescribed measure, it is permissible. But a large cushion is rejected.

Discussion on the Prohibition of All Leather and Other Matters

255. "Panther cub" means a young panther. "They wind around" means they wrap and bind around wall-posts and the like.

256. "To sit down on" means to sit down leaning against; the meaning is to sit down resting against. "A sick monk wearing sandals" - here, "sick" means one who is unable to enter the village without sandals.

257. "At Kuraraghara" means in a town of that name; by this, his alms-resort village is stated. "On Papataka Mountain" means on a mountain named Papataka; by this, his place of dwelling is stated. "Soṇa" is his name. He wore an ear ornament worth a koṭi, therefore he is called "Kuṭikaṇṇa"; the meaning is "Koṭikaṇṇa." "Pleasing" means generating confidence. "Confidence-inspiring" is a synonym of that very same meaning. "The highest taming and serenity" means the highest taming and serenity, and also wisdom, concentration, bodily tranquillity, and mental tranquillity. "Tamed" means tamed because all erratic and wayward movements have been cut off; the meaning is one whose defilements are destroyed. "Guarded" means guarded by the guarding of restraint. "With peaceful faculties" means with restrained faculties. "An elephant" means free from fault. "After the elapse of three years for me" means after the elapse of three years counting from the day of my going forth. "I received full ordination" means I obtained full ordination. "With black soil on top" means with black earth on top; the meaning is black earth built up on the surface. "Trampled by cattle hooves" means damaged by cattle-hoof marks that have risen up from the ground trodden by the hooves of cattle. Single-soled sandals, it is said, cannot protect against those cattle-hoof marks; so rough are they. "Eragu, moragu, majjāru, jantu" - these are all four types of grass; from these they make grass mats and mattresses. Here, "eragu" is eraka grass; that is coarse. Moragu grass has red tips, is soft and pleasant to the touch; a mattress made from it, upon rising after lying down, swells up again and remains so. From majjāru they also make cloth garments. Jantu has a colour resembling a jewel. "Prepared a lodging" means he prepared either a cushion or a grass mat; and having prepared it, he informed Soṇa: "Friend, the Teacher wishes to dwell in a single dwelling with you; a lodging has been prepared for you in the Fragrant Hut itself."

258. "This is the time for this" means this would be the time. "Showed me" means he pointed out. "He would say this and that" - the intention here is: "What my preceptor made known to me, this would be the time for that; come now, I shall convey that message."

259. "With a Vinaya expert as the fifth" means with a teacher who makes the announcement as the fifth. "I allow, monks, in all the border districts, multi-soled sandals" - here, except for human skin, sandals made of any leather are permissible. The same principle applies to sandal cases, knife cases, and key cases as well. "Leather spreads" - here, however, any sheep-skin or goat-skin may be spread out for lying down or sitting upon; this is permissible. Regarding deer-skin, only the skins of these are permissible: the eṇī deer, the vāta deer, the pasada deer, the kuraṅga deer, the migamātuka deer, and the rohita deer. But of others -

Therein, "wild beasts" means lions, tigers, bears, and hyenas; and not only of these alone, but setting aside those whose skins have been stated as permissible, the remainder - including even cows, buffaloes, hares, cats, and so forth - all should be understood as "wild beasts" in this context. For the skins of all of these are not permissible. "It does not count until it comes into the hand" means that until it has been brought and given, or until a message has been sent announcing "Venerable sir, a robe has arisen for you," it does not enter the count. If it is undetermined, it is permissible; the meaning is that what is determined does not enter the count. But when it has been brought and given, or when it has been heard that "it has arisen," from that point onwards it receives only a ten-day period of keeping.

The commentary on the Leather Chapter is concluded.

6.

The Chapter on Medicine

Discussion on the Five Medicines and Other Matters

260. In the Chapter on Medicines - "By an autumnal illness" means by a bile disorder arisen in the autumn season, for at that time they are drenched by rain water, they tread in mud, and from time to time the sun's heat is harsh; because of that, their bile has entered the interior of the abdomen. "And would serve the purpose of food" means it would fulfil the purpose of food.

261. "Do not digest" means they do not break down, they are unable to alleviate the wind ailment. "Rich ones" means oily ones. "Lack of appetite for food" means distaste for food.

262. Regarding "bear fat" and so forth, the determination should be understood in the same manner as stated in the commentary on the forfeiture offence. Regarding "received at the proper time" and so forth, the meaning is: having received, having cooked, and having strained before midday has passed. "To be consumed with the use of oil" means to be consumed with the use of oil allowable for seven days.

263. The determination regarding root medicines and so forth has already been stated in the Minor Commentary. Therefore, here we shall explain only that which has not been stated before. "Vacatthaṃ" means white orris root. "Nisadaṃ nisadapotakaṃ" means a grinding stone and a small grinding stone. "Phaggavaṃ" means a type of creeper. "Nattamālaṃ" means karañja. Asafoetida, asafoetida resin, and asafoetida pericarp are all of the asafoetida species. Lac, lac leaf, and lac foliage are of the lac species.

"Sāmuddaṃ" means it settles like sand on the seashore. "Kāḷaloṇaṃ" means natural salt. "Sindhavaṃ" means it is white in colour and arises from mountains. "Ubbhidaṃ" means it rises up as a sprout from the ground. "Bilaṃ" means it is cooked together with raw materials; it is red in colour.

264-266. "Or whose body is foul-smelling" means that for someone whose bodily odour is like that of horses and the like, for him too, powders of sirīsa, kosumba, and so forth, or fragrant powders - all are allowable. "Cow dung" means cow dung. "Dye-infusion" means dye residue. Even ordinary powder, having pounded it and moistened it with water, is allowable for bathing; this too falls under the category of dye-infusion.

"He ate raw meat and drank raw blood" - it was not the monk who ate and drank; the non-human being, having eaten and drunk, departed. Therefore it is said - "That non-human affliction of his subsided."

"Collyrium" - this is an all-inclusive term. "Black collyrium" is one type of collyrium. "Essence-collyrium" is made from various ingredients. "River-collyrium" means collyrium arising in river currents and the like. "Ochre" means golden ochre. "Soot" means soot collected from a lamp flame. "With substances to be ground with collyrium" means with things to be ground together with collyrium; for there is nothing that is not allowable as a substance to be ground with collyrium. "Sandalwood" means any kind such as red sandalwood and the like. Tagara and the like are well known; others too, such as blue lotus and the like, are indeed allowable.

"Made of bone" means made of bone other than human bone. "Made of tooth" means made of any tooth such as elephant tusk and the like. Even among those made of horn, there is nothing that is not allowable; those made of reed and the like are entirely allowable. "Collyrium-stick holder" means where one places the collyrium stick - the meaning is "I allow a hollow tube or a pouch for that." "Shoulder strap" means a shoulder strap for the collyrium pouch. "Twin nasal applicator" means a single nasal applicator made of two tubes with equal channels.

267. "I allow, monks, oil decoction" - whatever has medicine put in, all of it is indeed allowed. "With excessive intoxicant put in" means with excessively added intoxicant; the meaning is prepared by putting in a large amount of intoxicant.

"Wind in the limbs" means wind in the hands and feet. "Sweating with ingredients" means sweating with a decoction of various kinds of leaves. "Great sweating" means a great sweating treatment; the meaning is "I allow" filling a pit the size of a man with embers, covering it with sand, gravel and the like, spreading various kinds of wind-dispelling leaves therein, lying down there with the body smeared with oil, and making the body sweat by turning over. "Hemp-water" means water boiled with a decoction of various leaves; one should be made to sweat by sprinkling again and again with those leaves and with the water. "Water chamber" means the meaning is "I allow" filling a jar or a trough in a water chamber with hot water, entering therein, and performing the sweating treatment.

"There is wind in the joints" means wind pierces joint by joint. "To do blood-letting" means to release blood with a lancet. "To prepare a foot remedy" means that by which cracked feet become normal; that is, to prepare a foot remedy by putting various medicines into coconut shells and the like; the meaning is to cook a suitable medicine for the feet. "There is need for sesame paste" means there is need for ground sesame. "A poultice" means to place a lump of flour paste on the mouth of the wound. "With mustard powder" means with ground mustard. "Proud flesh" means excess flesh rises up like a peg. "To cut with a salt crystal" means to cut with a blade. "A wick-cloth" means a cloth for retaining oil. "All wound treatment" means whatever is called wound care; the meaning is "I allow all of it."

268. "Having taken them oneself" - this applies not only to one bitten by a snake, but also in any other case where poison has been ingested, one should take them oneself and use them; however, in other circumstances, only what has been formally accepted is suitable. "Has been made, it should not be accepted again" - if it has reached the ground, it should be accepted; however, what has not reached the ground is suitable to take. However, it is proper to take what has not reached the ground.

269. "Household disease" means a disease arising from a potion given for the purpose of subjugation. "Cool gruel" means the meaning is: "I allow one to make him drink the clay stuck to the ploughshare of one ploughing with a plough, having stirred it with water."

"Suffering from constipation" means one whose digestion is impaired; the meaning is that excrement passes out with difficulty. "Meat-alkaline" means alkaline water filtered through the ashes of burnt dried rice. "Urine-soaked yellow myrobalan" means yellow myrobalan steeped in cow's urine. "A body full of humours" means a body with an excess of morbid humours. "Clear rice-gruel" means the clear liquid of rice-water. "Unprocessed bean soup" means an ungreased drink prepared from mung beans. "Processed and unprocessed" means the same but washed and greased. "Food for convalescence" means with meat broth.

Discussion on the Allowance of Molasses and Other Items

272. "If, monks, even cooked green peas are produced" means if cooked green peas are indeed produced, they should be consumed comfortably. For being cooked, they are indeed allowable.

274. "Stored inside" means stored in a dwelling that is not allowable. "Cooked by oneself" means here it is not allowable for a monk to cook any food whatsoever. If they put basil leaves, ginger, or salt into his hot rice-gruel, it is not allowable to stir it either; but it is allowable to stir it thinking "I am cooling the rice-gruel." Even having received rice with uncooked rice grains, it is not allowable to cover it. But if people give it already covered, it is allowable. It is allowable to cover it thinking "let the rice not get cold." But when milk, buttermilk, and the like have been boiled once, it is allowable to add fire, because re-cooking has been permitted. "Vermin eat them" means cats, rats, monitor lizards, and mongooses eat them. "Scavengers" means those who feed on scraps.

276. "Brought from there" means brought from where they were invited to eat.

278. "What grows in the forest and what grows in lotus ponds" means what has grown in the forest and in lotus plant clusters. "Seedless" means young fruit, whose seed does not produce a sprout. "That has had the seed removed" means that which is to be consumed after having produced and removed the seed, such as mangoes, jackfruit, and so forth.

279. "A wound is difficult to heal" means it heals with difficulty, meaning it becomes normal with difficulty. "A knife is difficult to manage" means one would manage the knife with difficulty in the private parts. "A surgical operation or a clyster treatment" means that in the designated area, cutting, splitting, piercing, or scraping should not be done with any knife, needle, thorn, spear, stone chip, or fingernail; for all of this constitutes a surgical operation. However, pressing with any leather or cloth as a clyster should also not be done; for all of this constitutes a clyster treatment. And here, "within two finger-breadths of the private parts" is said with reference to surgical operations only. But clyster treatment is prohibited in the private parts themselves. However, therein it is allowable to apply caustic alkali or to bind with any cord. If it is cut off by that, it is well cut off. Even in the case of a scrotal hernia, a surgical operation is not allowable; therefore, one should not split open the scrotum and extract the seeds thinking "I shall make it healthy." However, there is no prohibition regarding heating with fire or applying medicine. In the anus, a medicine-smeared suppository stick or a bamboo tube is allowable, by means of which they perform caustic alkali treatment or introduce oil.

280. "Available meat" means the flesh of one already dead. "Non-slaughter day" means on that day it is not possible for anyone to deprive any being of life. "Knife" refers to a blade for cutting meat. "What else could there be that she would not give" means "what indeed would she not give." "She is not able, Blessed One" means the Blessed One is not able. "In that" means "inasmuch as." "Did you examine it" means he investigated; it is said to mean "did you inquire." "Without having examined it" means without having inquired. But if one knows "this is such-and-such meat," there is no need to inquire; however, one who does not know should eat only after having asked.

The Discussion on Rejecting Elephant-meat and so on

281. Regarding "dog-meat": here, wild fowl called forest-cocks are similar to dogs; their meat is allowable. But one born from the union of a village bitch with a cock, or of a cock-bitch with a village dog - its meat is not allowable, for it partakes of both kinds. Regarding "snake-meat": the meat of any footless, long-bodied creature is not allowable. Lion's meat and so forth are well known.

And here, human meat is prohibited because of being of the same species; elephant and horse meat because of being royal property; dog-meat and snake-meat because of repulsiveness; and the five kinds beginning with lion's meat for the sake of one's own safety from harm. Of these ten kinds beginning with human, neither the meat, nor the bones, nor the blood, nor the skin, nor the hair - none of it is allowable; for one who eats any of it, whether knowingly or unknowingly, there is indeed an offence. When one knows, it should be confessed. For one who takes it thinking "I shall eat without asking," there is an offence of wrong-doing in the receiving; for one who takes it thinking "I shall eat after asking," there is no offence. However, for one who knowingly eats what has been prepared specifically for him, there is an offence; one who learns of it afterwards should not be made to incur an offence.

Discussion on Gruel, Honey Balls and Other Matters

282. "Alone" means solitary; the meaning is "there is no second person with me." "Having had abundant rice gruel and honey-balls prepared" means that he, it is said, having spent a hundred thousand, had them prepared. At the conclusion of the verses of thanksgiving, the words "aspiring for" and "wishing for" are connected with "is indeed fitting to give." If, however, the reading "by one aspiring" and "by one wishing" exists, that itself should be accepted.

283. "Thick eatable rice-gruel" means that which generates satisfaction. "Inasmuch as" means beginning from which point. "The heavens have been attained by you" means the merit productive of rebirth in heaven has been accumulated - this is the meaning. "Should be dealt with according to the rule" means he should be dealt with for the offence of eating a meal received by substitution, for thick eatable rice-gruel constitutes satisfaction.

284. "I do not see anyone, Kaccāna": it is said that in that remaining molasses, deities had infused subtle nutriment; that would not be properly digested by others, therefore he spoke thus. "Molasses for one who is sick": the meaning is, I allow molasses after the meal for one who is sick with such a kind of illness.

Discussion on the Story of Pāṭaligāma

285. "Completely spread" means in such a way that everything is spread, thus.

286. "Sunidha and Vassakāra" means Sunidha and Vassakāra, two brahmins, chief ministers and great ministers of the king of Magadha. "To obstruct the Vajjis" means for the purpose of cutting off the sources of income of the Vajji royal families. "Sites" means house sites. "The minds incline to build dwellings" means that those deities, having resolved upon the bodies of those versed in the science of site-selection, thus incline their minds. Why? The meaning is: they will make offerings to us in accordance with what is fitting. "With the Tāvatiṃsa" means that in the world, taking Sakka the king of the gods and Vissakamma as the standard, the reputation arose that "the Tāvatiṃsa gods are wise." Therefore he said "with the Tāvatiṃsa." The meaning is: they are building as if having consulted with the Tāvatiṃsa gods. "As far as the noble realm extends" means as far as there exists a place of resort for noble people. "As far as trade extends" means as far as there exists a place for buying and selling by heaps of goods brought by merchants. "This will be the chief city" means this will be the chief city of those noble realms and trade routes. "A place for the opening of packages" means a place for the opening of packages, a place for the untying. This is what is said. In "from fire or" and so forth, the word "or" has the sense of conjunction. For therein, for one portion there will be danger from fire, for one from water, for one from internal breaking of alliance with one another. "A raft" means one made by driving in pegs for the purpose of going to the far shore. "Float" means that which is made by binding together with creepers and so on.

"The ocean" is a designation for a body of water that, by the most extreme measure, is about a yojana in depth and breadth. "Flowing stream" - here a river is intended. This is what is meant - Those who cross the deep and wide stream of craving, having made a bridge called the noble path, leaving behind, without even touching the pools, the low-lying places filled with water; But these people, even wishing to cross this small amount of water, bind together a float; but the Buddhas and the disciples of the Buddha, without any float at all, have crossed over - they are the wise ones.

287. "Not understanding" means through not awakening to. "Has been run through" means run through by way of going from existence to existence. "Has been wandered through" means wandered through by way of going again and again. "By me as well as by you" means by me and by you. Alternatively, "run through and wandered through" - the meaning here should be understood thus: the running through and wandering through was of me as well as of you. "Has been wandered" means has been wandered through. "The conduit to existence has been uprooted" means the rope of craving, which is the running through from existence to existence, has been thoroughly destroyed, cut off, and made to cease.

289. "Blue" - this is all-inclusive. "Of blue complexion" and so forth is for the purpose of showing the distinction of that very term. Therein, their natural complexion was not blue; this is said by way of the variety of blue cosmetic ointments. "Collided" means struck against. "Would give with its revenues" means you would give together with the countryside. "Snapped their fingers" means they shook their fingers. "By the mango woman" means by the woman. "Look at" means see. "Gaze upon" means look again and again. "Compare" means bring near. The meaning is: bring this assembly of Licchavis to the assembly of the Thirty-three in your mind, making them equal to the Thirty-three, and see.

Discussion on the Story of General Sīha and Other Matters

290. "And do they explain what is in conformity with the Teaching" means they state a supporting reason in accordance with the reason stated by the Blessed One. "Does no reasonable counter-argument" means: does any counter-argument, even the slightest, with a reason supported by the reason stated by others, arrive at a position that should be censured by the wise regarding your assertion? What is meant is this: "Is there no blameworthy reason in your assertion in any way whatsoever?" "Do not wish to misrepresent" means not wishing to declare by overriding with what is untrue.

293. "Investigate thoroughly" means it is said: "Having investigated, considered, and weighed up, do what should be done." "Well-known people" means those who are renowned in the world. "Is good" means it is excellent. "They would carry a banner around" means they would wander about proclaiming in the city, having raised a banner. Why? "Thus our greatness will come about." "Like a well" means standing like a prepared well. "Family" means household. "You might think it should be given" means he advises: "Do not cut off the gift-worthy things from these people, for what should be given should indeed be given to those who have arrived." "Degradation" means lowliness, the state of being inferior. "Self-exalted" means taken up by raising oneself; the meaning is: not shared with others. "Done with dedication" means done having dedicated.

294. "Dependent on that action" means done dependent on oneself - this is the meaning. Alternatively, "dependent on that action" is a designation for the action connected with the sign; the meat is called "dependent on that action" because "dependent on that, there is action here." For whoever consumes such meat, he too becomes an heir of that action; just as for a slaughterer, for him too there is the action of killing a living being - this is the intended meaning. "Do not tire" means they do not tire; though misrepresenting, they do not tire; they do not reach the end of false accusation - this is the meaning. The discussion on purity in three aspects has been stated in the description of the training rule on schism of the Community.

Discussion on the Allowance of Allowable Grounds

295. "A camp of carts" means they remained as if making an enclosure with carts. "Nearby" - this is merely a manner of expression; since it is said "whichever the Community wishes," even a main dwelling is suitable to be authorised, and it is suitable even by announcement without reciting the formal act. "The sound of crows cawing" means the loud sound of crows that had gathered at the very break of dawn for the purpose of eating food discarded here and there. The one named Yasoja was the foremost among the five hundred who went forth at the conclusion of the Kapila Sutta.

Regarding "one with a drip-ledge" and so forth, first the one with a drip-ledge should be made thus. When a dwelling is made by sinking pillars or wall-posts into the ground above, the stones that receive the pillars below are ground-level only. When erecting the first pillar or the first wall-post, having surrounded it with many people, while uttering the words "We are making a place for what is allowable, we are making a place for what is allowable," when the people lift it up and set it in place, having touched it or having lifted it up oneself, the pillar or wall-post should be set in place. In the Kurundi and Mahāpaccarī, however, it is said that it should be set in place after saying "A place for what is allowable, a place for what is allowable." In the Andhaka Commentary it is said: "I designate a place for what is allowable for the Community." However, even without saying that, if it is stated in the manner stated in the commentaries, there is no fault. But here this is the common characteristic: the setting up of the pillar and the conclusion of the utterance should be simultaneous. For if the pillar is set up before the utterance is completed, or if the utterance is completed before it is set up, the place for what is allowable is not made. For that very reason it is said in the Mahāpaccarī - "It should be said while surrounded by many people, for certainly here, for at least one person, the conclusion of the utterance and the setting up of the pillar will occur together."

However, in huts made of bricks, stone, or clay plaster, whether they make a foundation below or not, from the point at which they wish to raise the wall, that very first brick, stone, or lump of clay should be taken and the place for what is allowable should be made in the manner already stated. For bricks and the like are not suitable below the first bricks and the like of the wall, but pillars rise upward, therefore they are suitable. In the Andhaka Commentary it is said: "When making with pillars, four pillars at the four corners; when making a brick wall and the like, two or three bricks at the four corners should be designated." However, even if not done thus, there is no fault, for what is stated in the commentaries alone is the standard.

The one where cattle sit is of two kinds - the monastery one where cattle sit, and the dwelling one where cattle sit. Among these, where neither the monastery nor the lodgings are enclosed, this is called "the monastery one where cattle sit." Where the lodgings, all or some, are enclosed, but the monastery is unenclosed, this is called "the dwelling one where cattle sit." Thus in both cases, the unenclosed state of the monastery alone is the criterion. However, in the Kurundi, Mahāpaccarī, and others, it is said that a monastery even if half-enclosed or mostly enclosed is still called enclosed. Here it is suitable to obtain a place for what is allowable.

"A householder's" means people, having made a residence, say "We give a place for what is allowable, use it" - this is called a householder's. Even if they say "We give it for making a place for what is allowable," it is still suitable. In the Andhaka Commentary, however, it is said: "Since, apart from a monk, receiving, storing, and what is stored inside belonging to all other co-religionists and all deities and humans is suitable for a monk, therefore their houses or a place for what is allowable given by them is called a householder's." Furthermore it is said - "Apart from a dwelling of the community of monks, a nuns' quarters, or one belonging to monastery attendants, or sectarians, or deities, or nāgas, or even a mansion of Brahmās is a place for what is allowable." That is well said; For a house belonging to the Community or belonging to a monk is not a householder's place for what is allowable. An authorised one means one made by proclaiming the formal act.

Whatever provisions are stored in these four places for what is allowable, all of that does not come under the reckoning of what is stored inside. For the places for what is allowable were permitted for the purpose of freeing monks and nuns from what is stored inside and cooked inside. But whatever is stored in a place that is not allowable, in a dwelling sufficient for shared sleeping, whether belonging to the Community or to an individual, belonging to a monk or a nun, even if kept for one night, that is stored inside; and what is cooked there is called cooked inside; this is not allowable. But the seven-day tonic and the lifetime tonic are allowable.

Herein this is the determination - a novice, having brought provisions such as rice for a monk and deposited them in the place for what is allowable, cooks and gives them the next day; it is not stored inside. If, among ghee and such things deposited in a place that is not allowable, one cooks anything and gives it, it is called face-to-face storing. But in the Mahāpaccarī it is said: "It is stored inside." Therein the difference is merely in name. A monk cooks together ghee stored in a place that is not allowable and a lifetime leaf-medicine and consumes it; for seven days without provisions it is allowable. If he mixes it with provisions and consumes it, it is both stored inside and self-cooked. By this method all mixings should be understood.

But when do these places for what is allowable become abandoned in their basis? As for one with a drip-ledge, that which is made by setting pillars or embedding wall-posts, when all the pillars and wall-posts are removed, it becomes abandoned in its basis. But if they replace the pillars or wall-posts, and each one that stands is set in place there, even when all are replaced, it remains not abandoned in its basis. One made with bricks and such, beginning with the brick or stone or lump of clay placed on top of the foundation for the purpose of the wall, at the time of destruction it becomes abandoned in its basis. But as for the bricks and such with which it was determined, even when those are removed, if others are established in their place, it remains not abandoned in its basis.

One where cattle sit becomes abandoned in its basis when an enclosure is made with walls and such. Again, in that monastery it is allowable to obtain a place for what is allowable. But if again the walls and such become broken here and there, and cattle enter from here and there, it again becomes a place for what is allowable. The other two, apart from the rafters, when the entire roofing is destroyed, become abandoned in their basis. If on top of the rafters there is even one circular frame of cross-beams, it preserves it.

But where none of these four places for what is allowable exist, what should be done there? One should give it to an unordained person, make it his property, and then consume it. Herein is this story - The Elder Karavikatissa, a chief among Vinaya-bearers, went to the presence of the Elder Mahāsīva. He, seeing a pot of ghee by lamplight, asked: "Venerable sir, what is this?" The Elder said: "Friend, a pot of ghee has been brought from the village, for the purpose of eating with ghee on lean days." Then the Elder Tissa said to him: "It is not allowable, venerable sir." The Elder had it placed at the entrance the next day. The Elder Tissa, having come again one day and seeing it, having asked in the same way, said: "Venerable sir, it is not allowable to store it in a place sufficient for shared sleeping." The Elder had it taken outside and placed there the next day; thieves carried it off. He then said to the Elder Tissa who had come again one day - "Friend, that pot which was said by you to be 'not allowable,' having been placed outside, was carried off by thieves." Then the Elder Tissa said to him - "Surely, venerable sir, it should have been given to an unordained person; for having given it to an unordained person and made it his property, it is allowable to consume it."

296-299. The story of Meṇḍaka is clear in itself. And here, "I allow, monks, five products of the cow" means: I allow these five products of the cow to be consumed even by separate use. "To seek provisions for the journey" - here, if some people, knowing by themselves, give, that is wholesome; if they do not give, it should be sought from a place where relatives have invited, or by the practice of going for alms. Likewise, if one does not obtain it, it should be taken even by asking from a place where non-relatives have not excluded one. On a road that can be traversed in one day, it should be sought for one meal's purpose. On a long journey, as much as is needed to cross the wilderness, that much should be sought.

Discussion on the Story of the Ascetic Keṇiya

300. "Having had it carried on carrying poles" means having had a thousand pots of well-prepared jujube beverage carried on five hundred carrying poles. "On this occasion, in this connection, having given a talk on the Teaching" means that having given a talk on the Teaching in such a manner as: "Well done, monks, by not drinking the beverage you did not give rise to the accusation that the disciples of the ascetic Gotama are indulgent in requisites, and you showed respect towards me, and you generated respect for me towards you; thus for this reason I am well pleased with you," and so forth, he then said "I allow, monks, eight beverages" etc.

Therein, "mango beverage" means a beverage made from either unripe or ripe mangoes. Therein, when making it from unripe ones, one should split young mangoes, put them in water, cook them in the sun by solar heat, strain them, and combine them with honey, sugar, camphor and the like received on that same day. What is made thus is allowable only before the meal. However, if one obtains what is made by those not fully ordained, what is received before the meal is allowable before the meal even with the use of substantial food; after the meal it is allowable with the use of non-substantial food until dawn. This method applies to all beverages.

Among those, "rose-apple beverage" means a beverage made from rose-apple fruits. "Banana with seeds beverage" means a beverage made from plantain fruits with seeds. "Seedless banana beverage" means a beverage made from plantain fruits without seeds. "Madhuka beverage" means a beverage made from the natural juice of madhuka flowers; however, that is allowable when mixed with water; pure, it is not allowable. "Grape beverage" means a beverage made by crushing grapes in water, like mango beverage. "Lotus root beverage" means a beverage made by crushing the lotus roots of red waterlilies, blue waterlilies, and so on. "Sweet lovi-lovi beverage" means a beverage made from sweet lovi-lovi fruits, like mango beverage. These eight beverages are allowable whether cold or sun-cooked, but fire-cooked ones are not allowable. "Grain fruit juice" means the fruit juice of the seven grains. "Vegetable juice" means cooked vegetable juice. For the juice of items allowable for the period before the meal is allowable only before the meal. For items allowable for life, when cooked together with stored ghee and the like that have been received, it is allowable for seven days. But if one cooks with pure water, it is allowable even for life. However, to cook together with milk and the like is not allowable. Even when cooked with other things, it is still reckoned as vegetable juice. But in the Kurundī it is said: "Even for items allowable for the period before the meal, juice made by crushing with cold water or sun-cooked is allowable." "Except madhuka flower juice" - here, madhuka flower juice, whether fire-cooked or sun-cooked, is not allowable after the meal. Even before the meal, whatever beverage is taken and made into intoxicant, that is not allowable from the very beginning. But madhuka flowers, whether fresh, dried, or roasted, or molasses made from them - as long as intoxicant is not made from them, all of that is allowable before the meal. Sugar-cane juice, when filtered, is allowable after the meal. Thus, by allowing beverages, these four juices too were allowed. In "sacrifices have the fire-sacrifice as foremost" and so forth, the fire-sacrifice is the foremost, the fire-sacrifice is the chief - this is what is said.

Discussion on the Story of the Mallas of Roja and Other Matters

301-302. The account of Roja is clear in meaning. Therein, "they made an agreement" means they made a pact. "This is excellent for you" means "this is good for you." "I, Venerable Ānanda, do not have much regard" shows that "I did not come here out of respect and reverence gained towards the Buddha and so forth." "And all the broth" means any broth whatsoever, whether cooked or uncooked, with ghee and so forth. "Flour-food" means food made of flour; Roja, it is said, had both of these prepared at an expenditure of a hundred thousand each.

303. "Charming" means sweet-spoken. "Quick-witted" means endowed with quick wit in their own craft. "Skilful" means clever, or not lazy. "With purified skill" means with faultless skill. "With a measure and a container" means with a measure and a container. A container is so called because whatever is obtained, they put it in, they place it in - this is what is meant. "And, monks, one who was formerly a barber should not carry shaving equipment" - here, it is not allowable to take and carry it; it is allowable to cut hair using equipment belonging to another. If one cuts hair having taken payment, it is not allowable. For one who was not formerly a barber, it is allowable to carry it, and it is allowable to cut hair having taken that or another's equipment.

304. "Having given a share" means having given a tenth share. This, it is said, was an ancient custom in Jambudīpa; therefore, having made ten portions, one portion should be given to the owners of the land.

The Talk on the Four Great References

305. "Whatever, monks, has not been permitted by me as 'this is not allowable'" - the Blessed One spoke these four great standards for the purpose of the monks' grasping the method. Therein, the elders who compiled the Dhamma, having taken up the discourse and examining it, saw this. Except for grain-fruit-juice, the juices of the seven grains are rejected as not allowable after the meal. Palmyra, coconut, jackfruit, breadfruit, bottle gourd, winter melon, wood apple, cucumber and snake gourd - these nine great fruits and all late-growing crops are of the same nature as grain. Although that has not been rejected, yet it is in accordance with what is not allowable; therefore it is not allowable after the meal. Eight drinks have been permitted. The remaining drinks of small fruits such as rattan, tintiṇika, citron, wood apple, kosamba and karamanda are of the same nature as the eight drinks; although they have not been permitted, yet they are in accordance with what is allowable; therefore they are allowable. For, except for grain-fruit-juice which has a conformity, there is no other fruit drink that is not allowable; all are day-long allowable - thus it is stated in the Kurundī.

Six robes have been permitted by the Blessed One. By the elders who compiled the Dhamma, another six conforming to those were permitted: fine cloth, silk-worm cloth, Chinese silk, Somāra silk, cloth produced by psychic power, and cloth given by deities. Therein, "silk-worm cloth" means cloth produced by insects in the silk-worm region. The two silks are stated merely by the name of the region. Those three are in conformity with silk. Fine cloth is in conformity with hemp; the other two are in conformity with cotton or with all.

Having rejected eleven bowls, two bowls were permitted by the Blessed One - an iron bowl and a clay bowl. An iron dish, a clay dish and a copper dish are in conformity with those very ones. Three water vessels were permitted by the Blessed One - an iron vessel, a wooden vessel and a gourd vessel. A water pot, a golden vessel and a water container are in conformity with those very ones. However, in the Kurundī it is stated: "Drinking conch-shells and drinking saucers are in conformity with those." A belt and a pig-skin strap - two body-bands were permitted; body-bands made with a cloth strip and with a cord are in conformity with those. A white umbrella, a reed-mat umbrella and a leaf umbrella - three umbrellas were permitted. A single-leaf umbrella is in conformity with those very ones. By this method, having examined both the canonical text and the commentary, the conformities of what is allowable and not allowable in other cases too should be understood.

"Received on that day, allowable at the proper time" and so forth - all this is stated with reference to mixed-flavour substances. For if, without even removing the husk, a drink has been received together with the whole coconut fruit, having removed the coconut, that drink is allowable even at the improper time. They give cool milk-rice with a lump of ghee placed on top; whatever ghee is unmixed with the milk-rice, having removed that, it is proper to consume it for seven days. The same method applies also to honey, sugar and so forth that are bound together. They give almsfood decorated with takkola, nutmeg and so forth; having extracted and washed those, they should be consumed for life. The same method applies also to ginger and so forth given having been put into rice gruel, and to liquorice and so forth given having been put into oil and so forth. Thus, whatever is of unmixed flavour, even though received together, having washed or scraped it so that it is pure, it is proper to consume it according to the time-period of each respective substance.

But if the flavours are mixed together, it is not allowable. For food allowable until noon brings even the three day-long medicines and so forth that are mixed in flavour with it to its own nature; day-long medicine brings even the two seven-day medicines and so forth to its own nature; and seven-day medicine too brings life-long medicine mixed with it to its own very nature. Therefore, with that which was received on that day, whether life-long medicine received on that day or received previously, it is allowable for seven days; with that received on the second day, for six days; with that received on the third day, for five days; etc. With that received on the seventh day, it is allowable only on that very day - this should be understood. It is precisely for this reason that, without saying "with seven-day medicine, monks, life-long medicine received on that day", it was stated "what is received is allowable for seven days."

And here, when the proper time, the watch, or the seven days are exceeded, offences should be understood by way of the training rules concerning eating at the improper time, storing, and medicines respectively. But among these four time-limited allowables, only these two - food allowable until noon and day-long medicine - are subject to the rules of keeping overnight and storing; whereas seven-day medicine and life-long medicine may even be deposited in an unallowable hut, and do not generate storing. The remainder is clear everywhere.

The commentary on the Medicine Chapter is concluded.

7.

The Chapter on Kaṭhina

Discussion on the Allowance of Kaṭhina

306. In the Kathina Section - "Pāveyyakā" means inhabitants of the Pāveyya country. Pāveyya is a country in the western region of Kosala; it is said that they were dwellers there. This is a designation for the Bhaddavaggiya elders, who were brothers of the same father as the King of Kosala. Among them, the most senior was a non-returner, the most junior was a stream-enterer, and there was not a single one who was either an arahant or an ordinary person. "Forest-dwellers" means forest-dwellers by virtue of having undertaken the ascetic practice; not merely by dwelling in the forest. The same method applies to their being almsfood eaters and so forth. And this is stated by way of the principal practice. But these monks practised having undertaken all thirteen ascetic practices. "When the waters had merged" means gathered together, joined, mixed with water; the meaning is that both high ground and low ground had become one body of water.

"When there was mud from the water" means mud from the water rising up at every place stepped upon and striking up to the buttocks; the meaning is such mud. "Okapuṇṇehi" means full of water. Their robes, it is said, were thick, and the water that fell on them did not drip off but remained as if bound in a bundle due to their thickness. Therefore it was said - "with robes full of water." "Oghapuṇṇehi" is also a reading.

Regarding "we dwelt without contention for the rains retreat" - here, because of the lack of comfort in lodgings at a place for visitors, and because of their dissatisfaction at not obtaining an audience with the Blessed One, those monks did not dwell comfortably; therefore they did not say "we dwelt without contention comfortably for the rains retreat." "Having given a talk on the Teaching" means the Blessed One gave those monks a talk on the beginningless round of existence. All of them, at the conclusion of the talk, having attained arahantship, rose up into the sky from the very place where they were sitting and departed; with reference to that it is said - "having given a talk on the Teaching." Then the Blessed One, having considered "if the spreading of the kathina had been prescribed, these monks, coming with inner and outer robes having set aside one robe, would not have been so wearied, and the spreading of the kathina has been allowed by all Buddhas," wishing to allow the spreading of the kathina, addressed the monks, and having addressed them, said beginning with "I allow, monks" etc.

Therein, "atthatakathinānaṃ vo" - "vo" is merely a particle, an indeclinable; the meaning is "of those who have allocated the kathina-privileges." For when it is thus, what follows - "so nesaṃ bhavissati" - is fitting. Alternatively, "vo" is indeed a genitive form. Regarding "so nesaṃ" here - the meaning is that whatever robe-cloth arises, it will be for those who have allocated the kathina-privileges.

Therein, "going without taking leave" means that as long as the kathina is not revoked, going without taking leave will be allowable; the meaning is that there will be no offence under the training rule on proper conduct. "Going without taking the complete set of robes" means going without taking up the three robes; the meaning is that separation from robes will be allowable. "A group meal" means a group meal too will be allowable. "As many robes as needed" means as many robes as needed; the meaning is that keeping that much undetermined and unassigned will be allowable. "And whatever robe-cloth arises there" means in the territory where the kathina has been spread, whether it be a robe of a deceased monk, or given dedicated to the Community, or brought by means of communal property arising there, by whatever manner any communal robe-cloth arises, the meaning is that it will be theirs.

"And thus, monks, the kathina should be spread" - here, who obtains the spreading of the kathina, and who does not obtain it? In terms of number, at the minimum limit five persons obtain it, upwards even a hundred thousand, but fewer than five do not obtain it. In terms of having completed the rains residence, those who entered the rains retreat on the earlier date and have performed the invitation ceremony at the first invitation obtain it; those whose rains residence is broken or those who entered on the later date do not obtain it, and even those who have completed the rains residence at another monastery do not obtain it - thus it is stated in the Mahāpaccarī. However, for those who entered on the earlier date, all serve as quorum-fillers; they do not obtain the privileges, the privileges belong only to the others. If those who entered on the earlier date are four, or three, or two, or one, making the others quorum-fillers, the kathina should be spread. Then if four monks have entered, and one novice has completed his years, if he receives full ordination on the later date, he both serves as a quorum-filler and obtains the privileges. Three monks and two novices, two monks and three novices, one monk and four novices - in these cases too the same method applies. If those who entered on the earlier date are not skilled in spreading the kathina, elders who are chapter-reciters skilled in the spreading should be sought and brought. Having recited the formal act, having had the kathina spread, and having partaken of the offering, they will depart. The privileges, however, belong only to the others.

By whom is it proper for the kathina to be given? It is proper when given by anyone, whether a deity or a human being, or by any one of the five co-religionists. There is a duty for the kathina donor; if he, not knowing it, asks - "Venerable sir, how should the kathina be given?" he should be told thus - "It is proper to give cloth sufficient for any one of the three robes at the time of sunrise, saying 'We give kathina-cloth.' For its preparation, so many needles, so much thread, so much dye, and it is proper to give rice-gruel and food to so many monks who are doing the preparation."

The one spreading the kathina too should know the duty of one spreading the kathina that has arisen rightfully and properly. For a cloth smeared with starch just as brought from the weaver's house is not proper, and a soiled cloth too is not proper; therefore, having obtained the cloth for spreading the kathina, having washed it well, having prepared needles and other requisites for robe-making, having sewn it together with many monks on that very day, having dyed the completed needlework, having applied the mark, the kathina should be spread. If before that one is spread, someone brings another kathina cloth, and gives many other cloths as kathina-privilege items, it should be spread with the cloth belonging to the one who gives the greater privilege. The other should be advised and made to understand in whatever way appropriate.

But by whom should the kathina be spread? By the one to whom the Community gives the kathina-cloth. But to whom should the Community give it? To the one who has worn-out robes. If many have worn-out robes, it should be given to the senior one. Even among the seniors, the one who has a large following and is able to make the robe and spread it on that very day, it should be given to him. If the senior one is not able but a more junior one is able, it should be given to him. Furthermore, it is proper for the Community to show consideration to the great elder; therefore it should be said: "Venerable sir, please accept it; we shall make it and present it." Whichever of the three robes is worn out, it should be given for that purpose. For one who normally has a double-layered robe, it should be given for a double-layered one only. If, however, his single-layered robe is thick and the kathina cloth is thin, for the sake of suitability, enough for a double-layered one should be given; even to one who says "Not obtaining it, I shall wear a single-layered one," it is proper to give a double-layered one. But to one who is naturally greedy, it should not be given. By him too it should not be accepted thinking "Having spread the kathina, I shall afterwards sew and make two robes." But to the one to whom it is given, in order to show the procedure by which it should be given, beginning with "And thus, monks, the kathina should be spread," the formal act of giving beginning with "Let the venerable Community hear me" is first stated.

When the kathina has been thus given, if that kathina cloth already has its preparatory work completed, that is good. If the preparatory work is not completed, no one should refrain from doing it thinking "I am an elder" or "I am learned"; all should assemble together and complete the washing, sewing, and dyeing. For this kathina duty is praised by the Buddha. In the past, the Blessed One Padumuttara also performed the kathina duty. It is said that his chief disciple, the elder named Sujāta, received the kathina, and the Teacher, sitting together with sixty-eight hundred thousand monks, made it.

Having taken the kathina whose making has been completed, the monk who is to spread it, if he wishes to spread the kathina with the outer robe, the old outer robe should be relinquished, the new outer robe should be determined. The kathina should be spread according to the procedure stated in the Parivāra beginning with "The declaration 'I spread the kathina with this outer robe' should be uttered." And having spread it, "that monk who spread the kathina, having approached the Community, having arranged the upper robe over one shoulder, having raised his hands in añjali, should say thus - 'Venerable sirs, the kathina of the Community has been spread, the spreading of the kathina is legitimate, please approve it.' Those approving monks, having arranged the upper robe over one shoulder, having raised their hands in añjali, should say thus - 'Friends, the kathina of the Community has been spread, the spreading of the kathina is legitimate, we approve it.'" It should be approved according to the procedure stated in the Parivāra beginning thus, and the others should approve. Thus the kathina becomes spread for all. For this has been stated in the Parivāra: "The kathina becomes spread for two persons - for the one who spreads it and for the one who approves it." Furthermore it is said - "The Community does not spread the kathina, a group does not spread the kathina, an individual spreads the kathina; through the approval of the Community, the approval of the group, and the spreading by the individual, the kathina becomes spread for the Community, the kathina becomes spread for the group, the kathina becomes spread for the individual."

When the kathina has been thus spread, if the donors give the benefit brought together with the kathina cloth saying "We give it to the very one by whom our kathina was received," the Community of monks has no authority. But if they give without specifying and depart, the Community of monks has authority. Therefore, if the remaining robes of the one who spread the kathina are also weak, having consulted the Community, cloths should be given for their sake as well. But only one formal act of announcement is sufficient. The remaining kathina benefits, the strong cloths, should be given according to the seniority of those who resided for the rains; in the absence of seniority of residence, they should be given starting from the elder's seat; heavy goods should not be divided. If, however, there are many monasteries within one boundary, all monks should be assembled and the kathina should be spread in one place; it is not allowable to spread it separately.

308. Now, in order to show in detail the procedure as to how the kathina-privilege is spread and how it is not spread, having said "Thus, monks, the kathina-privilege is spread, thus it is not spread," showing first the characteristic of non-spreading which is both what should not be done and of great scope, he showed twenty-four aspects beginning with "not by merely marking out." Then after that, showing the characteristic of spreading, he showed seventeen aspects beginning with "spread with new cloth." For in the Parivāra too, this very same characteristic is stated: "The kathina-privilege is not spread by twenty-four aspects; the kathina-privilege is spread by seventeen aspects."

Therein, "by merely marking out" means by merely taking the measurement in length and breadth. For when taking the measurement, in order to identify each section, one marks out by showing the demarcation with fingernails and so forth, or rubs on the forehead and so forth; therefore that taking of measurement is called "merely marking out." "By merely washing" means by merely washing the kathina cloth. "By merely examining the robe" means by merely deliberating thus: "Let it be of five pieces, or seven pieces, or nine pieces, or eleven pieces." "By merely cutting" means by merely cutting the cloth as deliberated. "By merely binding" means by merely applying the preliminary thread. "By merely making the long stitching" means by merely making the long stitch following the preliminary thread. "By merely making the head-piece" means by merely binding the head-piece to the top. "By merely making the strengthening" means by merely stitching two layers together as one. Or alternatively, the meaning is: the first layer having been fitted and placed, by merely making the kathina cloth into an inner layer and stitching it. In the Mahāpaccariya it is stated: "by giving support to the ordinary robe." But in the Kurundī it is stated: "by merely attaching an inner layer in order to make the ordinary robe with bound pieces into a double layer." "By merely making the border" means by merely applying the back border lengthwise. "By merely making the front border" means by merely applying the front border widthwise. "By merely making the additional piece" means by merely applying an additional piece. Or by merely taking a piece from the kathina robe and applying it to another non-kathina robe.

"By merely pressing with a blanket" means with cloth that has been put into the dye only once, being ivory-coloured or pale-leaf-coloured. But if it is dyed once or twice and is suitable, it is allowable. "With cloth obtained by hinting" means with cloth obtained by hinting thus: "I shall spread the kathina-privilege with this cloth." For just this much is stated in the Parivāra. But in the commentaries it is stated: "with cloth obtained by making a hint thus: 'This cloth is beautiful; it is possible to spread the kathina-privilege with this.'" "With cloth obtained by indirect talk" means with cloth produced by indirect talk thus: "It is proper to give kathina cloth; one who gives kathina cloth generates much merit." The kathina-privilege is of the highest standard; it is not proper to make a request even to one's mother; only what is as if descended from the sky is proper. "With cloth obtained temporarily" means with cloth that is temporary. "With cloth that has been stored" means here there are two kinds of storing: storing by making and storing by accumulation. Therein, not making it on that very day but setting it aside for making is storing by making. The Saṅgha receives the kathina cloth today and gives it on the following day - this is storing by accumulation.

"Forfeitable" means forfeitable due to the passage of a night. In the Parivāra too it is stated - "Forfeitable means that dawn rises while it is being made." "Not properly marked" means without having applied the proper mark-spot. Regarding "except with a double robe" and so forth: apart from the double robe, the upper robe, and the inner robe, if spread with another cloth such as a bed-covering, it is not spread. "Except with cloth of five or more than five pieces" means it is permissible only when made by cutting into five or more pieces and showing the large circles and half-circles. For thus it is made circular; apart from that, with uncut cloth or with two or three or four pieces, it is not permissible. "Except by an individual's allocation" means apart from an individual's allocation, it is not spread by another allocation, whether of the Saṅgha or of a group. "One standing outside the boundary gives thanks" means one standing outside the vicinity-boundary gives thanks.

309. "With new cloth" means with cloth that has not been used. "With cloth resembling new" means with cloth similar to new, washed once or twice. "With a rag" means with a worn cloth garment. "With a rag robe" means with a rag robe arisen in the twenty-three sources. It is also stated in the Kurundi and Mahāpaccarī that it means a robe made from pieces of cloth obtained by a rag-robe monk wandering about collecting cloth scraps. "With cloth from a shopkeeper" means one takes a rag fallen at a shop entrance and gives it for the purpose of spreading the kathina-privilege; the meaning is that it is also suitable with that. The remainder should be understood by the reverse of what has been stated. However, at this point, what is stated in many commentaries beginning with "how many conditions arise together with the spreading of the kathina-privilege" - all of that has been incorporated into the canonical text in the Parivāra, therefore it should be understood according to the method given there. For nothing is lost to the one spreading the kathina-privilege by its not being stated here.

310. Having thus shown the spreading of the kathina, now in order to show the withdrawal, he said beginning with "And how, monks, is the kathina-privilege withdrawn?" Therein, "grounds" means mothers; the meaning is "generators." For these eight are the generators of the withdrawal of the kathina-privilege. Among those, "ending by departure" means that departure is at the end of it. The rest should be understood in the same way.

Discussion on the Group of Seven on Taking Up

311. "I shall not return" means "I shall not come back again." In this removal of kathina-privileges by departing, however, the robe-obligation is cut first, and the residence-obligation afterwards. For one departing thus, the robe-obligation is cut while still within the boundary, and the residence-obligation upon crossing the boundary. And this has been stated in the Parivāra:

"Having taken a robe" means having taken an unmade robe. "When he has gone outside the boundary" means when he has gone to another neighbouring monastery. "It occurs to him thus" means having seen comfortable lodgings or the company of good companions in that monastery, it occurs to him thus. In this removal of kathina-privileges by completion, however, the residence-obligation is cut first, for it is cut at the mere arising in the mind of "I shall not return." And this too was said -

By this method, the meaning should be understood in the analysis of the remaining categories as well. But this is the distinction - "In the case of removal by decision, both obligations are cut simultaneously at the mere arising in the mind of 'I shall indeed not have this robe made, I shall not return.' For this was said:

Thus the cutting of obligations should be understood in all removals of kathina-privileges. But since this can be known both by the method stated here and by what has come in the Parivāra, therefore it has not been stated in detail. Here, however, this is the summary - In the case of removal by loss, the residence-obligation is cut first; when the robe is lost, the robe-obligation is cut. Since the robe-obligation is cut when the robe is lost, therefore it is called "by loss."

In the case of removal by hearing, the robe-obligation is cut first; therefore, for him, the residence-obligation is cut together with the hearing.

In the case of removal by cutting off of expectation, the residence-obligation is cut first. When the expectation of a robe is cut off, the robes-impediment is severed. But since this, by the method beginning with "without expectation, he obtains; with expectation, he does not obtain; it occurs to him thus: 'I shall have this robe made right here, I shall not return'" - is a mixed exposition together with the other removals and has many divisions, therefore it has been stated separately in detail later, and not stated here. Here, however, the removal by crossing the boundary has been stated immediately after the removal by hearing. Therein, the robe-obligation is cut first; for him, the residence-obligation is cut outside the boundary. In the case of removal together with the monks, the two obligations are cut neither before nor after each other.

316-325. Having thus shown the seven removals of kathina-privileges in the "having taken" section, the same were shown again in the "having accepted" section, and also in the "having taken" and "having accepted" sections for unfinished robes, as applicable. Thereafter, within the boundary, without touching the rule "I shall return, I shall not return," but touching only "I shall not return," and by the method beginning with "with undetermined" etc., whichever ones are applicable, those were shown. Thereafter, by the method beginning with "departs with the expectation of a robe," having shown the cutting off of expectation repeatedly in a mixed method together with the others, removals of kathina-privileges applicable to those ending with completion were further shown by way of going to another region and by way of comfortable dwelling. Having thus shown the removal of kathina-privileges in detail, now, in order to show the opposites of those obstructions which were said to be cut off by each respective removal of kathina-privileges, he stated beginning with "Monks, there are these two obstructions of the kathina" etc. Therein, "by relinquishing" means: the mental act by which that dwelling is relinquished, that is called "relinquished"; by that relinquishing. The same method applies to "discarded" and "released" as well. The remainder is clear everywhere.

The commentary on the Kaṭhina Chapter is concluded.

8.

The Chapter on Robes

Discussion on the Story of Jīvaka

326. In the Cīvarakkhandhaka - "Skilled" means clever, proficient. "Visited" means approached. Approached by whom? By those who were desirous, by desirous people; But using the genitive case in the sense of the instrumental, it is said "of those who were desirous, of desirous people." "She charged fifty for a night" means she takes fifty kahāpaṇas and goes for the night. "Townsman" means a group of householders.

327. "Established the maiden Sālavatī as a courtesan" means the townspeople gave two hundred thousand, the king one hundred thousand - thus three hundred thousand - and also gave a provision of gardens, pleasure groves, vehicles and so forth, and established her; the meaning is they placed her in the position of a courtesan. "She charged a hundred for a night" means she went for a night for a hundred. "I were to report that I am sick" means I should make known the state of being ill. "Small winnowing basket" means an old winnowing basket.

328. Why did he ask "Who is my mother, Sire, who is my father?" It is said that other princes, when quarrels arose during play, would say "He has no mother, he has no father." And just as the minor grandmother, major grandmother and others of other children would send some gift on festival occasions and the like, so no one sent anything to him. Thus, having reflected upon all that, he asked "Who is my mother, Sire, who is my father?" in order to know "Am I indeed one without a mother?"

"What if I were to learn a craft" means he thought "What if I were to learn the craft of medicine." It is said that this occurred to him - "These crafts of elephant-training, horse-training and the like are connected with harming others, whereas the craft of medicine has loving-kindness as its preliminary part and is connected with the welfare of beings." Therefore, with reference to the craft of medicine itself, he thought "What if I were to learn a craft." Moreover, this one, more than a hundred thousand aeons ago, having seen a physician whose qualities were aspired to amongst the four assemblies as "This is an attendant of the Buddha," an attendant of the Blessed One Padumuttara, and having thought "Oh, may I too attain such a position," having given a gift to the Saṅgha headed by the Buddha for seven days, and having paid homage to the Blessed One, he made the aspiration "May I too, Blessed One, like the physician so-and-so who is your attendant, become an attendant of a Buddha in the future." Being urged by that former aspiration, this one thought "What if I were to learn a craft," with reference to the craft of medicine itself.

329. "World-famed" means known, renowned, or pre-eminent in all directions - this is the meaning. And at that time, merchants from Takkasilā went to see Prince Abhaya. Jīvaka asked them: "Where have you come from?" When they said "From Takkasilā," he asked: "Is there a teacher of the physician's craft there?" Having heard "Yes, prince, a world-famed physician dwells in Takkasilā," he said: "Then when you go, inform me." They did so. He, without asking permission from his father, went to Takkasilā together with them. Therefore it was said - "Without asking permission from Prince Abhaya" etc.

"I wish, teacher, to learn a craft" - it is said that, having seen him approaching, that physician asked: "Who are you, dear boy?" He said: "I am the grandson of the great King Bimbisāra, the son of Prince Abhaya." "But why have you come here, dear boy?" Then he, having said "To learn a craft in your presence," said: "I wish, teacher, to learn a craft." "He learnt much" - whereas other princes of the warrior class and so forth, having given wealth to the teacher, learn without doing any work, he was not like that. Rather, without giving any wealth, becoming a proper resident pupil, he did work for the preceptor during one period and studied during another period. Even so, the clansman endowed with aspiration, through his own intelligence, learnt much and learnt quickly and retained well, and what he had learnt did not slip from his memory.

"Yet though I have been studying for seven years, the end of this craft is not apparent" - here, it is said that this Jīvaka, in seven years, learnt all that the teacher knew, which others learn in sixteen years. But this occurred to Sakka, the king of the devas - "This one will become the attendant and chief confidant of the Buddhas; come, let me teach him the preparation of medicines." Having entered the teacher's body, he taught him the preparation of medicines in such a way that he was able to cure any remaining disease, apart from the result of kamma, with a single medicinal preparation. But he thought "I am learning in the teacher's presence," therefore, as soon as Sakka departed, having thought "Jīvaka is now capable of treating," he thus reflected and asked the teacher. But the teacher, knowing "This was not learnt through my power, it was learnt through the power of a deity," said "If so, my good man" etc. "Wandering for a yojana all around" means going out each day through one gate at a time, wandering for four days. "He gave a small amount of provisions" means he gave a meagre amount. Why? It is said that this occurred to him - "This son of a great family, as soon as he arrives, will receive great honour from his father and grandfather; then he will not know the value of me or of the craft. But if his provisions are exhausted on the way, having applied the craft, he will certainly know the value of both me and the craft" - thus he gave a small amount.

Discussion on the Story of the Merchant's Wife and Other Matters

330. "With a handful" means with a single cupped hand. "With cotton" means with a piece of cotton wool. "In that" means who indeed. "Will she perhaps give me" means will she perhaps, this woman, give me. "We understand the benefit of this self-control" means the intention is: we know the benefit of what has been done and of the alleviation of disease.

331. "Let all the ornaments be yours" - the king, it is said, having thought "If he accepts this, I shall place him in a position befitting his worth. If he does not accept, I shall make him an intimate confidant," spoke thus. In the mind of Prince Abhaya and of the dancers too, the thought arose: "Oh, may he not accept!" He too, as if knowing their thought, having said "This, Sire, is the ornament of my grandmothers, it is not fitting for me to accept this," spoke beginning with "Enough, Sire." "May the Sire remember my service" - the meaning is: may the Sire remember the assistance rendered by me. The king, being pleased, having given a residence complete in every respect, a mango grove park, a village yielding a hundred thousand annually, and great honour, spoke beginning with "If so, my good man."

The Story of the Rājagaha Treasurer

332. Why did he say "But will you be able, householder"? Knowing that through changing postures the brain does not settle, and that his brain would settle by lying still for three weeks, he said this to him so that having agreed to seven times seven months, he would lie down even for seven times seven days. For that very reason it was said later "but it was known by me beforehand." "Having cut open the skin of the head" means having removed the skin of the head. "Having opened the suture" means having parted the suture. "I am not able, teacher" - it is said that a great burning arose in his body, therefore he said thus. "In three weeks" means one week on each of the three sides.

333. "Having sent out the people" means having had the people removed.

The Story of King Pajjota

334. "Ghee is loathsome to me": this king, it is said, was born of a scorpion, and ghee, being a medicine for counteracting scorpion venom, is repulsive to scorpions; therefore he spoke thus. "It will produce belching" means it will produce eructation. "Could travel fifty leagues" means she was capable of travelling fifty leagues. Not only did this king have the she-elephant alone; the elephant named Nāḷāgiri could travel a hundred leagues, and two horses named Celakaṇṇa and Muñcakesa could travel two thousand leagues, and the slave Kāka could travel sixty leagues.

It is said that when a Buddha had not yet arisen, a certain son of good family was seated to eat one day when a Paccekabuddha, having stood at the door, departed, and a certain man informed him: "A Paccekabuddha came and has gone." He, having heard, said "Go, bring the bowl quickly," and having had it brought, gave all his own prepared food and sent it. The other, having brought it and placed it in the hands of the Paccekabuddha, made this aspiration: "Venerable sir, by this bodily exertion done for you, wherever I may be reborn, may I be endowed with vehicles." He has now been born as the king named Pajjota; by that aspiration is this abundance of vehicles.

"Having made him drink ghee" means having made him drink the ghee; and having instructed the attendants on the procedure regarding food and conduct. "Having applied medicine with his fingernail" means having placed medicine with his fingernail; the meaning is having inserted it. "Purged him" means it caused evacuation.

The Discussion on the Pair of Siveyyaka Cloths

335. "Siveyyaka" means a cloth of ill omen from the charnel ground in Uttarakuru. There, it is said, people wrap the dead in that cloth and leave them; elephantine-trunked birds, perceiving it as "a lump of flesh," lift it up, place it on a Himalayan peak, remove the cloth, and devour it. Then forest-dwellers, having seen the cloth, bring it to the king. Thus this was obtained by Pajjota. They also say that in the Sivi country, skilled women spin thread with three fibres, and this is cloth woven with that thread.

The Discussion on the Thirty Purgatives

336. "Apply oil treatment" - but was the Blessed One's body rough? It was not rough. For deities always infuse divine nutriment into the Blessed One's food, but the oil treatment moistens the disorder everywhere and makes the veins soft; therefore he spoke thus. "Three bundles of water-lilies" means one for the removal of gross disorder, one for the removal of medium disorder, and one for the removal of subtle disorder. "Before long his body became regular" - when the body had thus become regular, the townspeople arranged an offering. Jīvaka, having come, said this to the Blessed One - "The townspeople today wish to give an offering to you, Blessed One. Do not enter the town for almsfood." The Elder Mahāmoggallāna thought - "From where would it be fitting today to obtain almsfood first for the Blessed One?" Then he thought - "Soṇa, the merchant's son, eats rice of fragrant grain, not shared with others, nourished by watering with milk from the time of field preparation. I shall bring almsfood for the Blessed One from there." Having gone by psychic power, he showed himself at the base of his mansion. He took the Elder's bowl and gave excellent almsfood. And seeing the manner of the Elder's coming, he said "Please eat, venerable sir." The Elder informed him of the matter. "Please eat, venerable sir, I shall give another portion for the Blessed One." Having fed the Elder, having rubbed the bowl with fragrances, having filled it with almsfood, he gave it. The Elder, having brought it, gave it to the Blessed One.

King Bimbisāra too, thinking "What will the Blessed One eat today?", having come to the monastery, even as he was entering, having smelt the fragrance of the almsfood, wished to eat. In only two of the Blessed One's almsfood portions placed in vessels did the deities infuse nutriment - that which Sujātā gave; and that which Cunda the metalworker's son gave at the time of the final passing away; in the others they infused it morsel by morsel. Therefore the Blessed One, knowing the king's wish, had a small portion of almsfood without infused nutriment given to the king. He, having eaten, asked - "Venerable sir, is this food brought from Uttarakuru?" "No, great king, not from Uttarakuru; but this is the food of a householder's son dwelling in your own kingdom." Having said this, he described Soṇa's prosperity. Having heard that, the king, wishing to see Soṇa, brought about Soṇa's coming together with eighty thousand sons of good families, in the manner stated in the Cammakkhandhaka. They, having heard the Blessed One's teaching of the Dhamma, became stream-enterers. Soṇa, however, having gone forth, became established in arahantship. The Blessed One had the almsfood given to the king for this very purpose.

The Story of Requesting a Boon

337. When the Blessed One had thus finished his meal, then Jīvaka Komārabhacca, having taken that Siveyyaka suit of garments, etc. said this. "Tathāgatas have gone beyond boons" - here the determination should be understood in the manner stated in the Mahākhandhaka. "The Blessed One, venerable sir, is a wearer of rag-robes, and so is the Community of monks" - for from the time the Blessed One attained Buddhahood up to this cloth, in the intervening twenty years no one consented to a robe given by a householder; all were wearers of rag-robes only. Therefore he spoke thus. "Robe given by a householder" means a robe given by householders. "With a talk on the Teaching" means with a talk connected with the benefits of giving cloth. "With either" means whether of little value or of great value; the meaning is "with whatever it may be." "Mantle" means a variety made of cotton and the like, with fleece. "I allow, monks, a fleecy coverlet" - here only an ordinary fleecy coverlet is permissible; a large-backed fleecy coverlet is not permissible. "Large-backed fleecy coverlet" means a fleecy coverlet made of wool, resembling a mantle, so called because it is to be spread on the backs of elephants, with four-finger-breadth flower patterns.

The Discussion on the Allowance of Blankets and so on

338. "The King of Kāsi" means the king of the Kāsīs; he was a brother of Pasenadi by the same father. "Worth half a Kāsi" - here "kāsī" is said to mean a thousand; one worth that much is a "kāsī." But this one is worth five hundred, therefore it is called "half a kāsī." Therefore he said - "Being worth half a thousand."

339. "Various high and low" means fine and coarse. "Hemp" is that which is made by mixing with threads of the five kinds such as linen and the rest; some say it is made entirely of bark fibre.

340. "Only one robe has been allowed by the Blessed One, not two" - they understood the meaning of "with one or another robe" as meaning "either a householder's robe or a rag robe." "Did not wait" means until they came from the charnel ground, they did not wait for them; they simply departed. "Not unwillingly to give a share" means not to give against one's wish; but if they wish, it should be given. "Waited" means they waited in the vicinity. Therefore the Blessed One said - "I allow, monks, not to give a share to those waiting against their will." But if people give saying "Let those who have come here take," or if they go having made a sign saying "Let those who arrive take," then it is available to all who arrive. If they have abandoned and gone, whoever has taken it, he alone is the owner. "Similar ones entered the charnel ground" means they all entered at the same time; or the meaning is that they entered from one direction. "Having made an agreement among themselves" means having made an agreement outside that "We shall all divide and take whatever rag robes are obtained."

342. "Accepter of robes" means one who accepts robes being given by householders to the Community. In the passage beginning with "one who would not go to bias through desire," among accepters of robes, one who accepts first for his own relatives and others who have come later, or who accepts showing affection towards a certain person, or who diverts to himself due to being of a greedy nature - this is called going to bias through desire. One who, through the power of anger, accepts later even for one who came first, or who accepts showing contempt towards destitute people, or who creates an obstacle to the Community's gains by saying "Is there no place to store things in your house? Take your own belongings and go!" - this is called going to bias through hatred. But one who is of confused mindfulness and lacking in clear comprehension - this is called going to bias through delusion. One who, out of fear of powerful persons who have come later, accepts for them first, or who is anxious thinking "This position of accepter of robes is indeed burdensome" - this is called going to bias through fear. One who knows thus: "This and that has been accepted by me, this and that has not been accepted" - this is called knowing what has been accepted and what has not been accepted. Therefore, one who does not go by way of bias through desire and so forth, who accepts in order of arrival without making distinction among relatives and non-relatives, rich and poor, who is endowed with virtue, conduct and practice, who is mindful, wise and learned, who is able to generate confidence in donors by giving appreciation with confident speech and well-rounded words and syllables - such a one should be authorised.

Regarding "And thus, monks, he should be authorised," here it is proper to authorise either by this formal act of the Community as stated, or by announcement, whether within the monastery in the midst of the whole Community, or within a designated boundary. And one so authorised should not remain at the outskirts of the monastery or in the meditation hall. Rather, at a place facing the monastery entrance where people coming and going can easily see him, he should sit, having placed a fan beside him, well-dressed and well-robed.

"Having abandoned them right there" means that, having said "Accepting alone is our duty," they discard them at the very place where they were accepted and depart. "Robe-keeper" means one who puts away robes. In the passage beginning with "one who would not go to bias through desire," here and hereafter in all cases, the determination should be understood in the manner already stated. The determination regarding authorisation should also be understood following what has already been said.

The Discussion on the Authorization of Storehouses and so on

343. Regarding "a dwelling or" and so forth: whichever dwelling or lean-to in the middle of the monastery, not secluded from monastery attendants, novices and others, at a place where everyone assembles - that should be authorised. However, a remote lodging should not be authorised. And this storehouse should not be authorised by going to a detached boundary and sitting within the detached boundary; it should be authorised only in the middle of the dwelling.

"And would know what is guarded and what is unguarded" - herein, that which has no defect whatsoever in its roofing and so forth is guarded. But that where the roofing grass or roofing tiles have fallen anywhere, or where rain leaks in, or where there is entry for rats and the like, or where there is a hole anywhere in the walls and so forth, or where termites arise - all that is called unguarded. Having observed that, it should be repaired. In the cold season, the door and window should be well shut, for in the cold, robes become mildewed. In the hot season, they should be opened from time to time for the purpose of letting air in. One who acts thus is said to know what is guarded and what is unguarded.

By these three - the robe-receiver and the others - their own duties should be known. Therein, the robe-receiver should not take whatever people give, whether as "seasonal robe" or "out-of-season robe" or "urgent robe" or "rains cloth" or "sitting cloth" or "bedspread" or "face-wiping cloth," making it all into one heap and mixing it together; rather, having taken them separately, he should inform the robe-keeper accordingly and hand them over. The robe-keeper too, when giving to the storekeeper, should inform him saying "this is a seasonal robe" etc. "this is a face-wiping cloth" and only then hand them over. The storekeeper too should likewise store them, making a distinguishing mark as if separately. Then when the Community says "bring the seasonal robes," only the seasonal robes should be given etc. When it is said "bring the face-wiping cloths," only those should be given.

Thus the robe-receiver was allowed by the Blessed One, the robe-keeper was allowed, the storehouse was allowed, the storekeeper was allowed - not for abundance, not for discontent; but rather for the assistance of the Community. For if monks were to distribute each batch as it was brought in, they would know neither what was brought nor what was not brought, neither what was given nor what was not given, neither what was received nor what was not received; they might give each batch to the senior seats, or they might cut it into pieces and take it; this being so, there would be improper use, and provision would not have been made for all. But having stored the robes in the storehouse, when they become abundant, they will give to each monk a set of three robes, or two, or one robe; they will know what has been received and what has not been received; and knowing the state of not having received, they will think to make provision.

"Monks, a storekeeper should not be evicted" - here, others who should not be evicted should also be understood. For four should not be evicted: one who is more senior, a storekeeper, one who is ill, and one who has received a lodging from the Community. Therein, one who is more senior should not be evicted by one who is more junior on account of his seniority; a storekeeper on account of the storehouse having been given by the Community's authorisation; one who is ill on account of his illness; and the Community gives a comfortable dwelling, making it not to be vacated, to one of great learning, of much service through recitation and questioning and the like, one who carries the burden - therefore he should not be evicted on account of his helpfulness and on account of having received it from the Community.

"Had become abundant" means it had become a large heap, and the storehouse could not contain it. "Met together" means standing within the inner boundary. "To distribute" means to distribute in order after announcing the time. "Made an uproar" means they made a great noise thus: "Give to our teacher, give to our preceptor." Among the factors of a robe-distributor, one who gives an expensive robe that does not reach monks of equal standing is said to go to bias through desire. One who, not giving an expensive robe that reaches other more senior monks, gives a cheap one, is said to go to bias through hatred. One who, confused by delusion, does not know the procedure for giving robes, is said to go to bias through delusion. One who, out of fear of impudent junior monks, gives an expensive robe that does not reach them, is said to go to bias through fear. One who does not go thus, who is like a balance for all, a standard, impartial - he should be authorised. "What has been distributed and what has not been distributed" - one who knows "so many cloths have been distributed, so many have not been distributed" is said to "know what has been distributed and what has not been distributed."

"Having selected" means having sorted out the cloths thus: "this is coarse, this is fine, this is thick, this is thin, this is used, this is unused, this is so much in length, this is so much in width." "Having weighed" means having made a determination of value thus: "this is worth so much, this is worth so much." "Having sorted by quality" means if each one receives exactly one piece worth ten, that is good; if it does not suffice, that which is worth nine or eight should be combined with another worth one or two, and by this method equal shares should be set aside - this is the meaning. "Having counted the monks, having formed groups" means if the day is not sufficient when giving to each one individually, having counted monks in groups of ten, having formed one group of ten shares of robe-material each, having made one bundle, "I allow to set aside shares of robe-material thus" - this is the meaning. When shares of robe-material have been thus set aside, lots should be cast. Those monks too should distribute by casting lots again.

"A half share to novices" - here, those novices who are self-willed and do not perform the duties to be done for the community of monks, who are engaged in recitation and questioning and perform the duties of practice only for their teachers and preceptors and not for others, only a half share should be given to them. But those who perform the duties to be done for the community of monks both before and after the meal, an equal share should be given to them. And this is said with reference to out-of-season robe-material that has arisen during the later period and been stored in the storehouse. But in-season robe-material should be given as an equal share only. The robe-material arising there during the rains residence should be received after performing service work for the Community such as binding brooms and the like. For this is the duty of all in this regard. Even regarding the storekeeper's robes, if novices come and raise an outcry saying: "Venerable sir, we cook gruel, we cook rice, we cook hard food, we prepare side dishes, we bring tooth-sticks, we prepare dye-bark and make it allowable and give it - what is it that we have not done?" an equal share should be given. This is said with reference to those who do it having failed previously, and those whose doing of work is not evident. But in the Kurundī it is said: "If novices request saying 'Why do we not perform Community duties, venerable sir? We shall do them,' an equal share should be given."

"Wishing to cross over" means wishing to cross over a river or a wilderness; the meaning is wishing to depart to another region having obtained a caravan. "To give his own share" - this is said with reference to the situation where, having brought out the robes from the storehouse, having made them into a heap, having struck the bell, when the community of monks has assembled, one wishing to go having obtained a caravan, "lest he miss the caravan" - with reference to this meaning it is said. Therefore, when the robes have not been brought out, or the bell has not been struck, or the Community has not assembled, it is not proper to give. But when the robes have been brought out, the bell has been struck, and the community of monks has assembled, the robe-distributor should reason "this monk's portion should be so much" and give the robe by estimation. For it is not possible to give exactly equal as if weighed on a scale; therefore, whether it be less or more, what is given thus by reasoning and estimation is well given. Neither should a deficiency be given again, nor should a surplus be taken back.

"With a surplus share" means there are ten monks and also ten cloths, among them one is worth twelve, the rest are worth ten each. When lots have been cast on the basis of all being worth ten, the monk for whom the lot for the one worth twelve has fallen, thinking "my robe is sufficient with this much," wishes to depart with that surplus share. The monks say "the surplus, friend, belongs to the Community." Having heard this, the Blessed One, in order to show that "in what belongs to the Community and to the group there is nothing that is insignificant, restraint should be exercised everywhere, even one who takes should have scruples," said "I allow, monks, to give the surplus share when a replacement has been given." Therein, "replacement" means whatever allowable goods that should be replaced and given in return; the meaning is: whatever is the surplus in his share, when some allowable goods of that much value have been given.

"Having satisfied those who are short" - here there are two kinds of shortfall: shortfall of robe-material and shortfall of persons. "Shortfall of robe-material" means five cloths each have been allotted to all, and there are still remainders, but they do not suffice for one each; they should be cut and given. And those who cut should make sufficient pieces for half-circles or shoe-linings and the like and give them; at the minimum, it is proper to cut a piece four finger-breadths wide and of a length sufficient for a border strip and give it, but it should not be made unusable - thus here the insufficiency of robe-material is the shortfall of robe-material. But when it has been cut and given, that is satisfied; then lots should be cast. Even if one or two cloths do not suffice in a monk's portion, having placed there another small requisite, whoever is satisfied with that, having given him that share, lots should be cast afterwards. This too is a shortfall of robe-material, as stated in the Andhaka Commentary.

A shortfall of persons means: when counting monks in groups of ten and forming groups, one group is not filled - there are either eight or nine - their eight or nine shares should be given to them saying "Take these and distribute them separately among yourselves." Thus this insufficiency of persons is a shortfall of persons. When given separately, that is satisfied; having thus satisfied, lots should be cast. Alternatively, "having satisfied those who are short" means: whichever distribution of robes is deficient, having made it equal with another requisite, lots should be cast.

The Discussion on Dyeing Robes

344. "With cow dung" means with cow dung. "With yellow clay" means with red clay. Regarding root-dye and so forth, except for turmeric, all root-dye is allowable. Except for madder and tuṅgahāra, all trunk-dye is allowable. Tuṅgahāra is a certain thorny tree; its trunk-dye is the colour of orpiment. Except for lodda and kaṇḍula, all bark-dye is allowable. Except for alli leaves and nīli leaves, all leaf-dye is allowable. However, that which has been used by laypeople is allowable to dye once with alli leaves. Except for kiṃsuka flowers and safflower, all flower-dye is allowable. But regarding fruit-dye, nothing is not allowable.

"With cold water" means uncooked dye is referred to. "An upper strainer" means a round support; having placed it in the middle of the dyeing pot, having surrounded that support, "I allow the dye to be put in" - this is the meaning. For when it is done thus, the dye does not overflow. "In water or on the back of the nail" means if it is fully cooked, a drop given in a water dish does not spread quickly, and it remains without spreading even on the back of the nail. "A dye-ladle" means a dye ladle. "A bowl with a handle" means that same thing with a handle. "A dyeing tub" means a dyeing basin. "Pressing" means kneading. "Not to depart while the drops are still falling" means as long as the dripping of dye drops has not ceased, one should not go elsewhere. "Stiff" means hardened due to excessive dyeing. "To soak in water" means to place it having put it in water. However, when the dye has come out, that water should be discarded and the robe should be kneaded. "Ivory-coloured" means they dye once or twice and wear them in the colour of ivory.

The Story of the Allowance of Cut-Piece Robes

345. "Divided into squares" means bound into square field-plots. "Divided into strips" means bound by long boundaries in length and in breadth. "Divided by boundaries" means bound by short boundaries at intervals. "Divided by crossroads" means bound at crossroads at the places where one boundary penetrates through another; the meaning is a four-cornered shape. "To prepare" means to make. "Are you able, Ānanda" means are you capable, Ānanda. "I am able, Blessed One" shows that he is saying "I am capable by the method given by you." "Yatra hi nāma" means "whoever indeed." In the passage beginning with "he will make the border strip," "border strip" is the designation for the long strips of the anuvāta and other pieces in length and in breadth. "Half-border strip" is the name for the short strips at intervals. "Circle" means the large circle in each section of the five-section robe. "Half-circle" means the small circle. "Turned-back section" means the middle section sewn by combining the circle and the half-circle together.

"Secondary turned-back section" means the two sections on both sides of that. "Neck-piece" means an additional strip sewn with thread for the purpose of strengthening at the place where the neck is wrapped. "Knee-piece" means a strip sewn in the same way at the place reaching the knee. Some say that this is the name for the strips at the neck-place and the knee-place only. "Outer edge" means one section each on the outside of the secondary turned-back sections. Thus this has been explained by means of the five-section robe. Alternatively, "secondary turned-back section" is the name for all four sections - two on one side and two on the other side of the turned-back section. "Outer edge" means when one who is wearing a robe of proper measure folds it and places it over the arm, the two ends stand facing outward - this is their name. This method indeed has been stated in the Great Commentary.

The Story of the Allowance of the Three Robes

346. "With robes bundled up" means having made a bundle with robes; having made them in such a way that their goods were raised up; the meaning is that they had brought about the state of having their goods raised up. "Robe-mattress" - here "mattress" means robes gathered together in the form of a mattress by combining two or three together. Those monks, it seems, going there thinking "The Blessed One will return quickly from the southern hills," left behind the robes they had obtained at Jīvaka's estate and went. But now, thinking "He will come after a long time," they took them and departed. "During the coldest eight days of the winter" means during the eight days between the months of Māgha and Phagguṇa. "The Blessed One was not cold" means the Blessed One did not feel cold. "This occurred to him - 'Even those sons of good family'" - it is not that the Blessed One did not know this matter without sitting in the open air; rather, he did so for the purpose of convincing the great multitude. "Susceptible to cold" means having a cold constitution; those who by nature are distressed by cold. "A double outer robe" means an outer robe of two layers. "Single" means of one layer. Thus, in order to cut off the occasion for the statement "The Blessed One himself manages with four robes, but allows us only the three robes," he allows the double outer robe, and the others as single. For in this way they will have four.

The Story of Extra Robes and So Forth

348. "Put on a patch" means one should attach a piece of cloth at the place of the hole. "For cloths washed once" means for those washed once. "Worn out by the seasons" means of worn cloths that have deteriorated over a long period of time; this is said to mean rags. "Shop-cloths" means robes made of rags that have fallen from a shop. "Effort should be made" means a search should be undertaken. However, there is no limit here; even a hundred lengths of silk are permissible. All this is said with reference to a monk who accepts them. "A patch, a mend" - here, a piece of cloth removed and attached is a patch; what is stitched together with thread is a mend. What is made by rolling is a waist-band. "Itch-cloth" is called a hand-towel. "Strengthening" means a piece of cloth that is attached as a support without removing the original, to reinforce it.

349-351. The account of Visākhā is clear in meaning. What follows has already been determined previously. "Leading to heaven" means having the cause for attaining heaven. Therefore he said "leading to heaven." "Removes grief" means "dispeller of grief." "Free from affliction" means healthy. "In the heavenly company" means reborn in heaven.

353. "Worldlings who are without lust for sensual pleasures" means those who have attained jhāna.

356. "One who has been seen" means a friend known by sight alone. "A devoted friend" means a close friend who shares the same provisions. "Has been addressed" means one who has been told thus: "Whatever of my belongings you may wish, take it." He lives under one of these three designations, and he is pleased when it is taken - by these factors, taking on trust is established.

The Discussion on Robes Fit for Assignment at the End and so on

359. "Whose rag robe was made" means one who had made a rag robe. "Was heavy" means it becomes heavy due to the placing of patches at places that are worn out here and there. "To make a coarse thread patch" means the meaning is to make a patch with thread alone. "It became uneven at the corner" means when sewing by cutting thread after thread, one corner of the double robe becomes long. "To cut off the uneven corner" means to cut off the long corner. "Became scattered" means they fall from the cut corner. "An edging along the direction of the wind" means both an edging and a border strip. "The sections were falling apart" means the threads given at the large section openings fall away, and thereby the sections fall apart. "To make a chessboard pattern" means to sew the section openings with a chessboard-pattern covering.

360. "To add an additional piece also" means to give even an extra patch. This, however, should be added when it is insufficient. If it is sufficient, an extra patch is not allowable; it should simply be cut.

361. "And, monks, offerings given in faith should not be wasted" - here, one who gives to other relatives does indeed waste them. But if mother and father, established in need, desire them, they should be given.

362. "Sick" means unable to take it and go due to illness. "Rainy season rendezvous" means during the four months of the rainy season. "Crossing a river" means a meal is to be eaten on the other side of the river. "A dwelling secured with a door-bolt" means in all these cases - being sick, the rainy season rendezvous, going to cross a river, and the kathina-privileges having been allocated - the standard is only a dwelling secured with a door-bolt. For only in a secured dwelling is it proper to deposit it and go outside on these occasions, not in an unsecured one. However, the dwelling of a forest-dweller is not well secured; therefore, having placed it in a bundle-bag and depositing it in well-concealed places such as rock cavities, tree hollows and the like, one should go.

The Discussion on the Arising of Robes Belonging to the Monastic Community

363. "Those robes are for you alone, monk" means even if taken elsewhere and carried away, they are for you alone; no one else has authority over them. And having said thus, in order to show that in future cases too they may take them without anxiety, he said "Here again" and so forth. "Those robes are for him alone until the withdrawal of the kathina-privilege" means if, having obtained monks to complete the quorum, the kathina has been spread, for five months; if it has not been spread, for one robe-season only. Whatever they give saying "We give to the monastic community," or give saying "We give dedicating to the monastic community," or give saying "We give to the monastic community that has completed the rains retreat," or give saying "We give as rains-residence offering," even if they enter that monastery without distributing a dead monk's robe, all that belongs to that monk alone. Whatever rains-residence offering he takes from deposits placed by investing at interest for the purpose of the rains-residence, or from produce arising there, all is properly taken indeed. Here the criterion is this: by whatever means cloth arisen for the monastic community reaches one for whom the kathina has been spread for five months, and one for whom the kathina has not been spread for one robe-season. But whatever is given saying "We give this here to the monastic community that has completed the rains retreat" or saying "We give as rains-residence offering," that reaches even one for whom the kathina has not been spread for five months. But a rains-residence offering that arises after that should be inquired about - "Is this rains-residence offering for the past rains, or for the coming rains?" Why? Because it has arisen in the post-season period.

"Seasonal period" means a period other than the rains. "Having taken those robes, having gone to Sāvatthī" - here, those robes belong to the monastic community at whatever place they have reached; the mere sight by monks is the measure here. Therefore, if some coming along the road, having asked "Where are you going, friend?" and having heard the matter, say "Friend, are we not the monastic community?" and distribute and take them right there, they are properly taken. Even if he turns off the road and enters some monastery or assembly hall, or while going for alms enters even a single house, and monks there, having seen him and asked about the matter, distribute and take them, they are properly taken indeed.

"To determine" - here the procedure for one who determines should be known. For that monk, having struck the bell and announced the time and waited a little, if monks come on account of the bell-signal or the time-signal, they should be distributed together with them. If they do not come, they should be determined thus: "These robes are due to me." When determined thus, all belong to him alone, but the seniority-standing does not stand.

If, taking up each one, he takes them thus: "This first share is due to me, this second share," then what is taken is properly taken, and the seniority-standing stands. Even when taking by apportioning in this way, it is as if determined. But if, whether having struck the bell or not, whether having announced the time or not, he takes them saying "I alone am here, these robes are for me alone," they are improperly taken. But if he takes them saying "There is no one else here, these are due to me," they are properly taken.

"After the lot has fallen" means when the lot-stick has fallen for even one portion, even if there are a thousand monks, the robe is considered as taken. A share should not be given unwillingly. But if they wish to give of their own accord, let them give. The same method applies also to a sub-share.

"Together with robes" means thinking "We shall give the seasonal robes too to the monastic community from here itself; when prepared separately it takes too long," they quickly prepared meals together with robes. "Arisen on account of the elder monks' coming" means arisen quickly through faith in you.

"Saying 'We give to the monastic community,' they give robes" means they give gradually throughout the entire robe season. But in the first two cases, it is said "they gave" because the giving was concluded. "Several elder monks" means elder monks headed by experts in the Vinaya. But this case arose, together with the former case of the two brothers, after the Blessed One had attained final Nibbāna, and these elder monks had previously seen the Tathāgata; therefore, in the former cases they spoke according to the very method laid down by the Tathāgata.

The Story of Upananda the Sakyan Son

364. "He went to a village residence" means he went having noted the time of robe distribution, thinking "Perhaps those distributing robes might include me as well." "Will you consent" means "will you accept." And here, although a share does not rightfully reach him, yet those monks said "will you consent" thinking "this city-dweller is an eloquent Dhamma speaker." "Whoever should consent, there is an offence of wrong-doing" - here, although the offence is light, nevertheless what has been taken must be returned to the place where it was taken. Even if they are lost or worn out, that is his own responsibility. When told "give it back," if he does not give, he should be made to pay the value of the goods for abandoning his obligation.

"A single share" means one share; the meaning is "give only one individual's portion." Now, in order to show how that should be given, laying down the guideline, he said beginning with "here again." Therein, "if half there and half there" means if he dwells in each one day by one day or seven days by seven days, then from each monastery, half and half of what one person receives should be given. Thus a single share is given. "Or wherever he dwells more" means if while dwelling in one monastery he merely sees the dawn at the other on a seven-day rotation, thus he is said to dwell more in the former. Therefore, from the monastery where he dwells more, his share should be given. Thus too a single share is given. And this is stated with reference to monasteries within a single boundary that have separate gains and separate precincts; but in monasteries of different boundaries, the claim to lodging lapses. Therefore, there a share of robe-material does not reach him. But the remainder - material requisites, medicines, and so forth - all of it reaches one who has come within the boundary everywhere.

The Discussion on the Case of the Sick

365. "They laid him down on the small bed" means having thus washed him and having dressed him in another ochre robe, they laid him down on the small bed; and having laid him down, the Venerable Ānanda washed the ochre robe soiled with urine and excrement and spread it on the ground to dry. "Whoever, monks, would attend upon me, he should attend upon the sick" means whoever would attend upon me by carrying out instruction and guidance, he should attend upon the sick; the meaning here is just this: the sick one should be attended upon by one who carries out my instruction. "The attending upon the Blessed One and the attending upon the sick are one and the same" - the meaning should not be taken thus. "He should be attended upon by the Community" means for one who has no preceptor and so forth in that monastery, who is a visiting monk, a solitary wanderer, he is the burden of the Community, therefore he should be attended upon by the Community. If one should not attend, there is an offence for the entire Community. But when they are taking care by turns, whoever does not take care during his own turn, the offence is only for him. Even the senior monk of the Community is not exempt from his turn. If the entire Community assigns the burden to one, or if one monk endowed with the duty takes care saying "I myself will take care," the Community is freed from the offence.

366. Regarding "whether it is progressing, he says 'it is progressing'" and so forth, the meaning should be understood thus: he does not make known as it really is a progressing illness - "this indeed increases when I consume this, this decreases when I consume this, this remains stable when I consume this." "Not fit" means not suitable, not proper to attend. "To arrange medicine" means he is incapable of preparing medicine. "With material gain within" means material gain is his inner motive, thus "with material gain within." "Within" is said to mean reason; the meaning is that he attends for the sake of material gain, desiring gruel, food, bowls, and robes.

The Discussion on the Property of the Deceased

367. "Has died" means by the act of dying. "To be given to the attendants of the sick" - here, whether given by the formal act of the Community stated immediately after, or given by announcement, it is indeed given, it is valid.

369. Regarding "whatever light goods are there, whatever heavy goods are there," the distinction between light goods and heavy goods will be explained later. However, concerning the entitlement of the attendant of the sick, this is the determination from the beginning -

If he dies while the entire community of monks is attending on him, all are owners. But if he dies when some have taken their turns and some have not yet taken theirs, therein some teachers say - "All would have taken their turns when their turn came, therefore all are owners." Some say - "Those by whom he was nursed, only they receive; the others do not receive." When a novice has died, if there is robe-cloth, it should be given to the attendants of the sick. If there is not, whatever there is, that should be given. When there are other requisites, a robe-portion should be made and given.

If a monk and a novice attended equally, an equal share should be given. But if only the novice attends, and the monk merely gives directions, the greater share should be given to the novice. If the novice merely cooks gruel with water brought by the monk and only serves it, while the monk attends, the greater share should be given to the monk.

If many monks attend harmoniously together, an equal share should be given to all. But whoever among them attends with special effort, a distinction should be made for him. However, one who even for a single day, in the capacity of an attendant of the sick, has cooked and given gruel or rice, or has prepared a bath, he too is indeed an attendant of the sick. One who, without coming near, sends medicines, rice and the like, he is not an attendant of the sick. One who, having searched for and obtained them, comes back, he is indeed an attendant of the sick.

One nurses as the principal attendant; one with the expectation of inheritance, and at the time of death both claim expectation of inheritance, it should be given to both. One who, having attended, has gone somewhere on the sick person's business or on his own business thinking "I shall come back and nurse again," to him also it should be given. One who, having attended for a long time, relinquishes the responsibility saying "Now I am unable," and goes away - even if the sick person dies on that very day, the attendant's share should not be given.

An attendant of the sick, whether a householder or one gone forth, even a woman, all receive a share. If that monk has only a bowl and robes, and nothing else; all should be given to the attendants of the sick alone. Even if it is worth a thousand, but they do not receive the many other requisites; those belong to the Community alone. If the remaining goods are both abundant and of great value, and the set of three robes is of little value; taking from those, the equivalent of the three robes and requisites should be given. And all of this is obtained only from what belongs to the Community.

But if he, while still living, having relinquished all his own requisites, gave them to someone, or someone took them on trust, they belong to the one to whom they were given and to the one by whom they were taken. The attendants of the sick receive only according to his wish; requisites placed far away and not given to others belong to the Community in each respective place. When property belongs to two persons undivided, upon one dying, the other is the owner. The same method applies also in the case of the property of many. When all have died, it becomes the property of the Community. Even if they give to co-residents and others without dividing, it is as though not given. But what is given after dividing is well given. That, even when those persons have died, belongs to the co-residents and others alone, not to the Community.

The Discussion on Rejecting Kusa-grass Garments and so on

371. Regarding the garments of kusa-grass and so forth, "swallow-wort stalks" means made of swallow-wort stalks. "Cloth" is said to mean made of bark fibre. The rest have been stated in the commentary on the first Pārājika. Among those, only for the cloth there is an offence of wrong-doing. For the rest, there are grave offences. However, garments of swallow-wort fibre, garments of plantain fibre, and garments of eraka grass follow the same course as the cloth.

372. Those that are entirely blue and so forth should be worn after washing out the dye and re-dyeing them. If they cannot be washed, they should be made into bed-covers. Or they should be placed in the middle of a double-layered robe. The diversity of their colours is according to the method stated regarding sandals. Those with uncut fringes and long fringes should be worn after cutting the fringes. If one obtains a jacket, it is allowable to tear it apart, dye it, and use it. The same method applies to a turban as well. A bark garment, however, is made of tree bark; it is allowable to make it into a foot-wiper.

374. "If there is a suitable recipient" means if any monk takes it saying "I will take it on his behalf," it should be given - this is the meaning. Thus, among these twenty-three persons, sixteen persons do not receive, and seven persons do receive.

The Story of the Arising of Robes When the Saṅgha Has Split

376. "The monastic community splits" means that, having split, they become two factions, like the monks of Kosambī. "To one faction" means they give the water of dedication and perfumes and so forth to one faction, and robes to another. "This belongs to the monastic community" means this belongs to the entire monastic community, to both factions; having struck the bell, it should be distributed together by both factions. "This belongs to the faction" means when given thus, the faction to which water was given, to that faction the water alone belongs; the faction to which robes were given, to that very faction the robes belong. However, where the water of dedication is the determining factor, there one faction obtains robes because of having received the water of dedication, and one faction because of having received only the robes - both factions should come together and distribute according to seniority. "This is apparently the principle across the ocean" - so it is stated in the Great Commentary. "To that very same faction" means here, however, the other faction has no authority whatsoever. The grounds for sending robes are well known.

The Story of the Eight Categories of Robes

379. Now, in order to show the field of obtaining the robes spoken of from the beginning, he said "There are, monks, eight grounds" and so forth. "One gives to the boundary" and so forth is stated by way of the method of personal determination. Herein, however, giving to the boundary is the first ground, giving by agreement is the second, etc. giving to an individual is the eighth. Therein, when one says "I give to the boundary," one who gives having thus referred to the boundary is called "one who gives to the boundary." This same method applies everywhere.

In the exposition of the grounds beginning with "One gives to the boundary - however many monks have entered within the boundary, by them it should be distributed," regarding "one gives to the boundary," here fifteen boundaries should be understood: the designated boundary, the surrounding boundary, the common-residence boundary, the non-separation boundary, the gains boundary, the village boundary, the town boundary, the city boundary, the inner boundary, the water-throwing boundary, the district boundary, the country boundary, the kingdom boundary, the island boundary, and the world-sphere boundary.

Therein, the designated boundary has already been stated in the discussion on boundaries. The surrounding boundary is delimited by the enclosure of an enclosed monastery, or by the place worthy of enclosure of an unenclosed one. Furthermore, the surrounding boundary should be understood as within two stone-throws of a man of medium strength from the monks' regular assembly place, or from the dining hall standing at the edge, or from the regularly inhabited dwelling; and it increases when the dwellings increase, and decreases when they decrease. In the Mahāpaccarī, however, it is said: "It also increases when the monks increase." Therefore, if they sit forming one unbroken group together with the monks assembled at the monastery, filling even a hundred leagues, even a hundred leagues is still the surrounding boundary, and the gain reaches all of them. The pair of the common-residence boundary and the non-separation boundary has already been stated.

The gains boundary was neither authorised by the Perfectly Enlightened One, nor established by the elders who compiled the Dhamma; however, kings, rulers, and great ministers, having built a monastery, having delimited all around a quarter-league, or half a league, or a league, having driven in pillars with name-inscriptions saying "This is the gains boundary of our monastery," they establish the boundary saying "Whatever arises within this area, all that we give to our monastery" - this is called the gains boundary. The village, town, city, inner, and water-throwing boundaries have already been stated. The district boundary - within the countries of Kāsi, Kosala, and so forth there are many districts; therein, each individual district delimitation is the district boundary. The country boundary is the delimitation of the countries of Kāsi, Kosala, and so forth. The kingdom boundary is the place where the authority of each individual king prevails, such as "the domain of the Coḷa king, the domain of the Keraḷa king." The island boundary is the great continents and intermediate islands delimited by the ocean's edge. The world-sphere boundary is delimited by the world-sphere mountains themselves.

Thus, among these boundaries, in the case of the designated boundary, having seen the Community assembled for some act, when it is said "I give to the Community right here within the boundary," however many monks have entered within the designated boundary, by them it should be distributed. For it reaches only those. It does not reach others standing in the boundary interval or in the surrounding boundary. However, it does reach one standing on a tree or a mountain situated within the designated boundary, or one who has gone beneath the ground. But what is given saying "I give to the Community within this surrounding boundary" reaches even those standing in the designated boundaries and boundary intervals. But what is given saying "I give to the common-residence boundary" does not reach those standing in the designated boundaries and boundary intervals. What is given in the non-separation boundary and the gains boundary reaches those who have entered within those boundaries. What is given in the village boundary and so forth reaches even those standing within a designated boundary inside those boundaries. What is given in the inner boundary and the water-throwing boundary reaches only those who have entered therein. In the district, country, kingdom, island, and world-sphere boundaries too, the determination is the same as stated for the village boundary and so forth.

But if one standing in Jambudīpa gives saying "I give to the Community in Tambapaṇṇidīpa," even one person going from Tambapaṇṇidīpa may collect on behalf of all. Even if one fellow monk there collects the share of his fellows, he should not be prevented. Thus, for one who gives having specified a boundary, the decision regarding his gift should be understood.

But one who does not know how to say "such and such a boundary," knowing merely the word "boundary" alone, goes to the monastery and says "I give to the boundary" or "I give to the Community standing within the boundary," he should be asked - "Boundaries are of many kinds; referring to which boundary do you speak?" If he says - "I do not know such and such a boundary; let the Community standing within the boundary distribute and take" - by which boundary should it be distributed? The Elder Mahāsīva, it is said, stated - "By the non-separation boundary." Then they said to her - "The non-separation boundary can extend even to three yojanas. That being so, those standing within three yojanas will receive the gain; having stood within three yojanas, one will have to fulfil the duty of a visitor before entering the monastery; a traveller, having gone three yojanas, will have to take leave of his lodging; for one under dependence, the dependence will lapse upon exceeding three yojanas; one under probation will have to let the dawn rise after exceeding three yojanas; a nun, having stood within three yojanas, will have to ask permission to enter the monastery. All of this is proper to do only by the delimitation of the precincts boundary. Therefore it should be distributed only within the precincts boundary."

"By agreement" means by an agreement of common gains. Therefore he said - "Many residences have common gains." There the agreement should be made thus: by monks assembled at one monastery, having taken the name of whichever monastery they wish to include and make of common gains, having stated some reason such as "the monastery named such and such is ancient" or "was dwelt in by the Buddha" or "has few gains," it should be announced three times that "it is agreeable to the Community to make that monastery of one gain together with this monastery." By this much, one sitting in that monastery is as if sitting here; in that monastery too, the same should be done by the Community. By this much, one sitting here is as if sitting in that monastery. When a gain is being distributed at one place, it is proper for one staying at the other to take a share. Thus, even many residences together with one monastery should be made of one gain.

"By announcement of almsfood" means at the place where one has announced one's own relinquishment. Therefore he said - "Where regular duties are performed for the Community." Its meaning is - In whichever monastery this robe-giver's own regular offering to the Community continues, or in whichever monastery he feeds monks always having taken them as his own responsibility, or where a dwelling has been built by him, or where ticket-meals and the like are established, and by whom even the entire monastery has been founded - there nothing further need be said - these are called regular duties. Therefore, if he says "I give where my regular duties are performed" or "give it there," even if regular duties exist in many places, it is as given everywhere.

But if in one monastery there are more monks, they should say to him - "In your regular duties, in one place there are many monks, in another few." If he says "take according to the count of monks," it is proper to distribute and take accordingly. And here, even a small amount of cloth, medicine and the like is easily distributed. But if there is only one bed or one stool, having asked him, to whichever monastery or even within one monastery, to whichever lodging he decides, there it should be given. If he says "let such and such a monk take it," it is proper. But if, having said "give it at my regular duties," he goes away without deciding, it is proper for the Community also to decide. But it should be decided thus - It should be said "give it at the dwelling place of the senior monk of the Community." If his lodging is fully furnished, it should be given where it is insufficient. If one monk says "at my dwelling place there are no furnishings for use in the lodging," it should be given there.

One gives to the Community - having entered the monastery, one gives saying "I give these robes to the Community." By the Community met together - it should be distributed by the Community standing within the precincts boundary, having struck the bell and announced the time. One who takes a share even for one standing within the boundary who has not arrived should not be prevented. The monastery is large; when cloths are being given starting from the elder's seat, lazy-natured great elders come afterwards. They should not be told "Venerable sir, it is being given to those of twenty years' standing, your turn has passed." Rather, setting aside their turn, giving to those others, one should give to them afterwards at their turn.

Having heard that many robes have arisen at such-and-such a monastery, monks come even from monasteries a league's distance away. It should be given starting from the standing place of each one as they arrive. Even for those who have not arrived, when they have entered the precincts boundary, when pupils and others are receiving, it should indeed be given. They say "Give to those standing outside the precincts boundary" - it should not be given. But if those who have entered the precincts boundary, being joined as one group, are at their own monastery gate or within the monastery itself, the boundary is said to have expanded by the extent of the assembly, therefore it should be given. Even when given to the most junior member of the Community, it should indeed be given to those who come afterwards. But when the second portion has reached the elder's seat, those who have arrived do not receive the first portion; from the second portion it should be given according to seniority of rains.

In one monastery there are ten monks; they give saying "We give ten cloths to the Community." They should be distributed individually. If they take them saying "All of them are due to us" and go, they are improperly obtained and improperly taken, and wherever they go they remain the property of the Community. But having set aside one and given it to the senior elder of the Community saying "This is due to you," it is proper to take the rest saying "The remainder is due to us."

They bring just one cloth saying "We give it to the Community," and without distributing it they take it saying "It is due to us" - it is both improperly obtained and improperly taken. But having made a mark with a knife or with turmeric and such, having assigned one portion to the senior elder of the Community saying "This part is due to you," it is proper to take the rest saying "The remainder is due to us." But a flower or a crease that belongs to the cloth itself - it is not proper to make a demarcation by that. If having pulled out one thread, they give it to the senior elder of the Community saying "This part is due to you," and take the rest saying "The remainder is due to us," it is proper. Cutting it piece by piece and distributing it is indeed proper.

In a monastery with a single monk, when robes have arisen for the Community, if that monk takes them in the manner stated before saying "All are due to me," they are properly taken, but the waiting period does not stand. If he takes each one separately saying "This is due to me," the waiting period stands. Therein, when the waiting period has not stood, if another robe arises and one monk comes, it should be cut in the middle and taken by both. When the waiting period has stood, if another robe arises and a more junior monk comes, the waiting period descends below. If a more senior monk comes, the waiting period ascends above. If there is no other, having assigned it to oneself again, it should be taken.

Whether saying "We give to the Community" or "We give to the Community of monks," what is given having referred to the Community in any manner whatsoever is not proper for rag-robe wearers, because it has been said "I reject householder robes, I undertake the rag-robe practice," but not because it is improper. Even what is given with the consent of the Community of monks should not be taken. But what a monk gives from his own property, that is called a gift from a monk and is proper, but it is not a rag-robe. Even so, the austere practice is not broken. But when it is said "We give to the monks, we give to the elders," it is proper even for rag-robe wearers. What is given saying "We give this cloth to the Community; let them make sandal bags, bowl bags, straps, shoulder bands and such with it" is also proper.

Even if many things are given for the purpose of bowl-bags and the like, if they are sufficient for the purpose of robes, it is allowable to make a robe from them and wear it. But if the Community cuts up cloths that are surplus after distribution and distributes them for the purpose of sandal-bags and the like, it is not allowable to take from that. For only what has been decided upon by the owners is allowable, not otherwise.

Even when it is said "We give to the Community of rag-robe wearers for the purpose of filtering cloths and the like," it is allowable to take, for requisites are indeed to be desired even by rag-robe wearers. Whatever is surplus there, it is allowable to apply that even to robes. They give thread to the Community; it should be taken even by rag-robe wearers. This, then, is the decision regarding what is given by entering the monastery and saying "I give these robes to the Community."

But if, having seen monks travelling on a journey outside the precincts boundary, one announces "I give to the Community" to either the senior monk of the Community or the most junior monk of the Community, even if the assembly is standing spread over a league, if they are in one group, it reaches all of them. But those who have not reached the assembly by twelve cubits, it does not reach them.

Regarding "one gives to both communities," whether one says "I give to both communities," or "I give to the Community in two parts," or "I give to the two Communities," or "I give to the monks' Community and the nuns' Community," it is given to both communities. "Half should be given" means having made two equal portions, one should be given. When it is said "I give to both communities and to you," if there are ten monks and ten nuns, having made twenty-one portions, one should be given to the individual, ten to the monks' Community, ten to the nuns' Community; the one by whom the individual share is received may also take from the Community according to his seniority by rains. Why? Because he is included by the taking of both communities.

The same method applies when it is said "I give to both communities and to the shrine." Here, however, the shrine has no portion that reaches it from the Community; the portion is equal to the portion received by one individual.

When it is said "I give to both communities and to you and to the shrine," having made twenty-two portions, ten should be given to the monks, ten to the nuns, one to the individual, one to the shrine. Therein, the individual may take again from the Community according to his seniority by rains; for the shrine, only one.

When it is said "I give to the monks' Community and to the nuns," it should not be given by dividing in half; it should be given by counting the monks and the nuns. When it is said "I give to the monks' Community and to the nuns and to you," the individual does not receive separately; he receives only one from the place where it reaches him. Why? Because he is included by the taking of the monks' Community. Even when it is said "I give to the monks' Community and to the nuns and to you and to the shrine," the shrine receives a portion equal to one individual, the individual does not receive separately; therefore, having given one to the shrine, the remainder should be distributed by counting the monks and the nuns.

Even when it is said "I give to the monks and to the nuns," it should not be given by dividing in half; it should be divided only by counting individuals. Even when it is said thus "I give to the monks and to the nuns and to you and to the shrine," the shrine receives a portion equal to one individual, the individual does not receive separately; it should be distributed by counting the monks and the nuns. And just as the method has been drawn out beginning with the monks' Community, so it should be drawn out beginning with the nuns' Community as well. When it is said "I give to the monks' Community and to you," the individual does not receive separately; it should be taken only according to seniority by rains. But when it is said "I give to the monks' Community and to the shrine," the shrine receives a separate portion. Even when it is said "I give to the monks' Community and to you and to the shrine," only the shrine receives, not the individual.

Even when it is said "I give to the monks and to you," a separate share is not received. But when it is said "I give to the monks and to the shrine," the shrine receives. Even when it is said "I give to the monks and to you and to the shrine," only the shrine receives separately, not the individual. Beginning with the nuns' Community as well, it should be applied in the same way.

Formerly, they give a gift to both Communities headed by the Buddha. The Blessed One sits in the middle, monks sit on the right, nuns sit on the left. The Blessed One is the elder of both Communities. At that time, the Blessed One both uses the requisites obtained by himself and has them given to the monks as well. Nowadays, however, wise people, having set up an image containing relics or a shrine, give a gift to both Communities headed by the Buddha. Having placed a bowl on a stand before the image or the shrine, and having poured the water of dedication, saying "We give to the Buddhas," whatever hard food or soft food they first give there, or having brought it to the monastery, saying "We give this to the shrine," they give almsfood and garlands, scents and so forth - how should one proceed in that matter? Garlands, scents and so forth should first be placed upon the shrine; with cloth, banners should be made; with oil, lamps should be made. But almsfood, honey, sugar and so forth should be given to whoever is the regular caretaker of the shrine, whether one gone forth or a householder. When there is no regular caretaker, it is proper to set aside the food that has been brought, perform the duties, and then consume it. When the time is pressing, it is proper to eat first and perform the duties afterwards as well.

And regarding garlands, scents and so forth, whatever is said "Take this and make an offering to the shrine," it should be taken even far away and offered. Even when it is said "Take the almsfood to the Community," it should be taken. But if, when it is said "I am going on alms round, there are monks in the assembly hall, they will bring it," the donor says "Venerable sir, I give it to you alone," it is proper to eat it. But if, while carrying it and going, saying "I shall give it to the Community of monks," the time becomes pressing along the way, it is proper to assign it to oneself and eat it.

One gives to the Community that has completed the rains retreat - having entered the monastery, one gives saying "I give these robes to the Community that has completed the rains retreat." However many monks have completed the rains retreat at that residence - that is, those who completed the earlier rains retreat without breaking the rains - by them it should be distributed; it does not reach others. Even for one who has departed to another direction, if there is a recipient, it should be given up until the dismantling of the kaṭhina. But when the kaṭhina has not been spread and within the cold season, when given having spoken thus, it reaches even those who completed the later rains retreat - so say those who know the characteristics. But this matter has not been discussed in the commentaries.

But if one standing outside the precincts boundary says "I give to the Community that has completed the rains retreat," it reaches all who are present. But if one says "To the Community that has completed the rains retreat at such and such a monastery," it reaches only those who completed the rains retreat there, up until the dismantling of the kaṭhina. But if one speaks thus from the first day of summer, it reaches all who are present there. Why? Because it has arisen in the post-season period. During the rains itself, when it is said "I give to those dwelling in the rains," those who have broken the rains do not receive it; only those dwelling in the rains receive it. But in the robe month, when it is said "I give to those dwelling in the rains," it reaches only those who entered the later rains retreat; it does not reach those who entered the earlier rains retreat nor those who broke the rains.

When it is said "From the robe month until the last day of winter, I give the rains-residence gift," whether the kaṭhina has been spread or not, it reaches only those who completed the past rains retreat. But when it is said from the first day of summer, the matrix should be applied - "Five months of the past rains residence have passed, the future one will come after four months - for which rains residence does one give?" If one says "I give to those who completed the past rains retreat," it reaches only those who completed the rains retreat during that period; even for those who have departed to other directions, their companions may receive it.

If one says "I give the rains-residence gift for the future," it should be kept and taken on the day of the approach of the rains. Then if it is said "The monastery is unguarded, there is danger from thieves, it is not possible to keep it or to carry it about," and one says "I give to those present," it should be distributed and taken. If one says "Venerable sir, the rains-residence gift was not given to me in the third year from now; I give that," it reaches the monks who completed the rains retreat during that rains period. If they have departed to other directions, another trustworthy person receives it; it should be given. Then if only one remains and the rest have passed away, all of it reaches that one alone. If there is not even one, it becomes the property of the Community and should be distributed by those present.

"One gives having specified" means one gives having designated and delimited. In "whether rice gruel" and so forth, this is the meaning - whether rice gruel etc. or medicine, one gives having specified. Herein this is the construction - having invited monks for rice gruel for today or tomorrow, one gives rice gruel to those who have entered the house; having given rice gruel, when the rice gruel has been drunk, one gives saying "these robes I give to those by whom my rice gruel was drunk," and it reaches only those invited ones by whom the rice gruel was drunk. But those who obtained rice gruel while going past the house door on their alms round, or who entered the house, or those to whom bowls were brought from the dining hall and carried by people, or those who were sent by elders - it does not reach them. But if, together with the invited monks, many others also came and sat filling the inside and outside of the house, and the donor speaks thus - "Whether invited or uninvited, to all those to whom rice gruel was given by me, let these cloths be for all of them" - it reaches all of them. But those who obtained rice gruel from the hands of the elders - it does not reach them. Then if he says "to all those by whom my rice gruel was drunk, let it be for all of them," it reaches all of them. The same method applies also in the case of meals and solid food.

"Or robe" means one who previously, having had monks spend the rains, had given robes to monks before; if he, having fed the monks, says - "To those to whom robes were previously given by me, let this robe or thread or ghee, honey, molasses and so forth be for those very ones" - all of it reaches those very ones. "Or lodging" means when it is said "let this be for the one who dwells in the monastery or the compound built by me," it belongs to that very one. "Or medicine" means when it is said "from time to time we give medicines such as ghee to the elders; to those by whom those were obtained, let this be for those very ones" - it belongs to those very ones.

"One gives to an individual" means one gives either in the absence, saying "I give this robe to the one of such and such a name," or placing it at the feet and giving face to face, saying "Venerable sir, I give this to you." But if one speaks thus: "I give this to you and to your pupils," it reaches both the elder and his pupils. There is also one who has come to take up recitation and is going away having taken it; it reaches him too. When it is said "I give to the monks who regularly travel with you," it reaches all those who, having fulfilled the duties of pupils under instruction, go about having taken up recitation, questioning and so forth. This is the determination regarding the term "one gives to an individual." The remainder is clear everywhere.

The commentary on the Robe Chapter is concluded.

9.

The Campeyya Chapter