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

In the Canon of Monastic Discipline

Commentary on the Minor Chapter

1.

The Section on Formal Acts

The Discussion on the Legal Act of Censure

1. In the first chapter on legal procedures of the Cūḷavagga, firstly, "Paṇḍukalohitaka" means Paṇḍuka and Lohitaka, two persons among the group of six; those dependent on them are also known as "Paṇḍukalohitaka." "Answer back powerfully" means answer back very forcefully. "More capable" means more competent.

The discussion on the legal act of censure is concluded.

The Discussion on the Twelve Unlawful Procedures

4. In "done not in the presence" and so forth: done without the presence of the Saṅgha, the Dhamma, the Vinaya, and the person; done without interrogating the one accused; done without his acknowledgment. "For an offence not requiring confession" means for a pārājika offence or a saṅghādisesa offence. Here, in the first three triads, the nine terms, taking each one together with "done not by rule" and "done by an incomplete assembly," nine triads are stated. Thus altogether there are twelve triads. By way of the opposite, in the bright counterparts too, these same twelve triads are stated.

6. "With unbecoming associations with laypeople" means with associations with laypeople that are unsuitable for those gone forth, such as sharing in sorrow and the like.

"Against three monks, monks" and so forth is stated to show that the act of censure may be performed even on the basis of a single factor. For the distinguishing factor of the act of censure is said to be being a maker of quarrels, of the act of subordination it is being a frequent offender, and of the act of banishment it is being a corrupter of families. However, with any one of these three factors, all the acts may be performed. If so, what was stated in the Campeyyakkhandhaka - "He performs an act of subordination against one deserving of an act of censure, etc. he rehabilitates one deserving of higher ordination; thus, Upāli, it is an unlawful act, an act contrary to the discipline, and moreover the Community incurs a transgression" - this would be contradicted. But this is not contradicted. Why? Because of the difference in the meaning of the statements; for the meaning of the statement "one deserving of an act of censure" is the determination of the act. The meaning of the statement "against three monks, monks" and so forth is the presence of the factor; therefore, when the Community has assembled and made the determination "let us perform such and such an act against this monk," then he is called one deserving of the act. By this characteristic, it should be understood that performing an act of subordination and so forth against one deserving of an act of censure and so forth is both an unlawful act and an act contrary to the discipline. But for one who possesses any one of the factors such as being a maker of quarrels and so forth, the Community, if it wishes, having determined any act on the basis of any factor among the permitted factors and acts, may make that monk deserving of the act and perform the act. This is the determination here. Thus the earlier and later passages are consistent.

Therein, although in the act of censure the motion for the act is stated in terms of being a maker of quarrels, yet when performing the act of censure against one who is foolish, inexperienced, and full of offences, the motion for the act should be made in terms of being foolish and inexperienced. For thus the act is performed with a factual basis, and not with the basis of another act. Why? Because this too has been permitted. This same method applies everywhere. We shall explain the eighteen grounds for proper conduct in the Pārivāsikakkhandhaka.

The discussion on the twelve kinds of unlawful acts is finished.

The Discussion on the Eighteen and Other Cases Not to Be Revoked

8. "Are subdued" means they become humble; the meaning is they comply with the monks. "Make amends" means that which is for those who are crossing over, thus it is amends; the meaning is they practise the eighteen kinds of proper conduct by which it is possible to cross over from the punishment. For how long must the proper conduct be fulfilled? Ten or five days. For in this section on legal acts, the proper conduct is fulfilled by just that much.

The discussion on the eighteen kinds beginning with those that should not be revoked is finished.

The Discussion on the Legal Act of Guidance

11. In the case of Seyyasaka - "So much so that monks were constantly" means so much so that monks were always occupied. The remainder is the same as stated in the censure procedure.

The discussion on the legal act of guidance is concluded.

The Discussion on the Act of Banishment

21. The account of Assaji and Punabbasuka has been stated in the commentary on the Saṅghādisesa.

27. Now, regarding "possessed of bodily sport" and so forth, herein what is called "bodily sport" refers to bodily play. The same method applies to the remaining two terms as well. What is called "bodily misconduct" refers to the transgression of training rules laid down regarding the body-door. In the remaining two as well, the same method applies. What is called "bodily harmful conduct" refers to the damaging of training rules laid down regarding the body-door through the state of not training in them; the meaning is destruction, annihilation. In the remaining two as well, the same method applies. What is called "bodily wrong livelihood" refers to such things as cooking oil, cooking ariṭṭha, and so forth, by way of prohibited medical practice and the like. What is called "verbal wrong livelihood" refers to such things as conveying messages and making announcements for laypeople, and so forth. What is called "bodily and verbal" refers to both of those. The remainder is according to the method stated in the act of censure.

The discussion on the act of banishment is finished.

The Discussion on the Legal Act of Reconciliation

33. In the case of Sudhamma, however - "Without consulting" means without asking permission. "Said this" means having had everything opened up and seen, asking "What, householder, have you prepared for the elders?" he said this. "But there is one thing not here, that is, sesame-balls" - what is called sesame-biscuit, that is not here - this is the meaning. It is said that at the beginning of that householder's lineage there was a cake-maker. Wishing to humiliate him by his birth, the elder spoke thus. "Whatever little" means that having abandoned so much of the Buddha's word, which is a treasure, he spoke merely some words about sesame-balls. By the illustration of the young cock, this is shown: "Just as that one produced neither the cry of a crow nor the cry of a cock, so by you too neither the speech of a monk nor the speech of a layperson has been spoken."

The discussion on the legal act of reconciliation is concluded.

The Discussion on the Twelve Unlawful Procedures and Others

37. The triads beginning with "done not in the presence" are of the same kind as already stated.

39. The possession of factors is dissimilar to the previous ones. Therein, in such a way that they do not obtain gain; thus one who strives and endeavours is said to try for material loss. This is the method for harm and so forth. Therein, "harm" means destruction of welfare. "Non-residence" means dwelling in that place. "Dispraises the Buddha to laypeople" means he speaks dispraise of the Buddha in the presence of laypeople. "Does not fulfil a righteous promise" means he does not act in accordance with what is true; having promised the rains residence, he does not go, or he does other such things. "Of five monks" and so forth is stated for the purpose of showing that one is worthy of the legal act even by a single factor. The rest here is plain in meaning and follows the same method as stated in the censure act.

The discussion on the twelve kinds beginning with unlawful acts is finished.

The Discussion on the Suspension Procedure for Not Acknowledging an Offence

46. In the case of Channa - "And from monastery to monastery, monks, 'he is under suspension' - announce in all monasteries."

50. Regarding "a maker of quarrels" and so forth: having charged him with an offence committed on account of quarrelling and so forth, the legal act should be performed only for not seeing that offence. The triads are just as stated above.

51. Here, in this proper conduct, there are forty-three duties. Therein, "should not be accused" means he should not be charged. "A monk should not be from monks" means another monk should not be divided from other monks. "A layperson's emblem should not be" means white garments and garlands with uncut ten-petal strings should not be worn. "A sectarian emblem should not be" means grass-fibre robes and the like should not be worn. "Should not be offended against" means he should not be disparaged. "Whether inside or outside" means whether inside or outside the dwelling. The three terms beginning with "sectarians" are self-evident. All the rest we shall explain in the chapter on probation. The remainder is according to the method stated in the act of censure. The legal act of suspension for not making amends for an offence is similar to this one.

65. The account of Ariṭṭha has been stated in the Minor Commentary. Regarding "one who creates quarrels" and so forth, the legal act should be performed precisely for the non-relinquishment of the view on account of which he creates quarrels and so forth. The remainder is according to the method stated in the act of censure. For in the proper conduct here too there are just forty-three duties.

The discussion on the act of suspension for not seeing an offence is finished.

The commentary on the Chapter on Formal Acts is finished.

2.

The Section on Probation

The Discussion on the Duties of One on Probation

75. In the Section on Those under Probation - "Those under probation" means those who are undergoing probation. Therein, probation is of four kinds - probation for an unconcealed offence, probation for a concealed offence, probation for complete purification, and combined probation. Among these, the probation for those of other sects stated in the Great Section thus: "Whoever, monks, being formerly of another sect, wishes for the going forth in this Dhamma and Discipline, wishes for the higher ordination, he should be given four months of probation" - this is called probation for an unconcealed offence. What was to be said therein has already been said. But this is not intended here. The remaining three are to be given to one who has committed a saṅghādisesa offence and has also concealed it. What is to be said regarding those, we shall state in the Section on Compilation. But these are intended here. Therefore, those undergoing any of these probations should be understood as "those under probation."

"Of regular monks" means excluding a monk under probation who is more junior, of all the rest, even including those deserving of being sent back to the beginning, etc. "Paying respect and rising up in respect" means that which they do, such as paying respect and so forth, they consent to it, they accept it; the meaning is that they do not refuse it. Therein, "doing the proper duties" means, setting aside paying respect and the like, this is a designation for other suitable acts of proper conduct such as giving a fan for fanning and so forth. "Offering of seat" means the bringing of a seat, or taking a seat and approaching, or simply the preparing of it. The same method applies to the offering of sleeping place as well. "Water for washing the feet" means water for washing the feet. "A footstool" means a stand for placing washed feet. "A footstand" means a stand for placing unwashed feet, or a foot-scrubber. "There is an offence of wrong-doing" means that even for one who consents to it from co-residents, it is indeed a wrong-doing; therefore they should be told - "I am undergoing a disciplinary procedure; do not perform duties for me; do not ask me for permission to enter the village." If sons of good family gone forth out of faith, having said "Venerable sir, you carry out your disciplinary procedure," perform the duties and even ask permission to enter the village, from the time of being told onwards there is no offence. "Mutually according to seniority" means among monks under probation, whichever one is senior may consent to it from one who is more junior.

"Five things according to seniority" means even together with regular monks, in the order of seniority itself. Therefore, when the Pātimokkha is being recited, it is allowable to sit within arm's reach. But in the Mahāpaccarī it is stated: "One should sit without sitting in the regular order, leaving the regular order, without leaving arm's reach." When the Observance of purity is being performed, having sat in the place of the most junior in the Community, while seated right there, the Observance of purity should be performed in one's own turn. At the Invitation to admonish also, having sat in the place of the most junior in the Community, while seated right there, one should invite in one's own turn. When the cloth for the rains is being distributed by the Community after striking the bell, it is allowable to receive it in one's own due place.

Distribution means relinquishing. If indeed two or three designated meals and so forth accrue to a monk under probation, and he has another expectation of a personal meal, having taken those in order, he should relinquish them saying: "Venerable sir, please take from below; today I have an expectation of a meal, I shall take tomorrow." Thus he is permitted to take those on subsequent days. On the following day it should be given to him first of all - so it is stated in the Kurundī. But if he does not take and does not relinquish, he does not receive on the following day; this distribution is specifically permitted only for a monk under probation. Why? For as he sits in the place of the most junior in the Community, congee, hard food, and so forth at the meal hall may or may not reach him; therefore, this was specifically permitted for the purpose of looking after him, thinking: "Let him not be wearied by almsfood."

Food means the meal of the Community in the four-sided hall of the monastery, which is to be taken by those who come in order of seniority; this he receives according to seniority. But he is not permitted to go or stand in the row; therefore, having stepped back from the row, standing within arm's reach, stretching out his hand, he should take it just as a hawk swoops down and seizes. He is not permitted to have monastery attendants or novices bring it. If they bring it of their own accord, it is allowable. The same method applies also to the king's great basket meal. But in the case of the four-sided hall meal, if he wishes to make a distribution, when the lump of food has been set aside for his own use, he should say: "Today I have food, I shall take tomorrow." On the following day he receives two lumps - so it is stated in the Mahāpaccarī. Designated meals and so forth also should be taken only by stepping back from the row. But where they seat and serve, there he should sit as the most senior among the novices and the most junior among the monks.

76. Now, regarding this proper conduct that has been stated, therein "he should not give full ordination" means he should not give full ordination by acting as preceptor; but having relinquished the observance, it is permissible to give full ordination. Even acting as teacher, the formal act of announcement should not be recited, but when there is no other, having relinquished the observance, it is permissible to recite it. "He should not give guidance" means guidance should not be given to visiting monks. Even those who have already taken guidance in the normal course should be told - "I am undergoing a disciplinary procedure. Take guidance in the presence of the elder named so-and-so. Do not perform duties for me. Do not ask me for permission to enter the village." If even when told thus they still do so, there is no offence even for those who continue from the time of being prohibited.

"Not a novice" means another novice should not be taken on. Even novices who were taken on by giving a preceptor should be told - "I am undergoing a disciplinary procedure; do not perform duties for me; do not ask me for permission to enter the village." If even when told thus they still do so, there is no offence even for those who continue from the time of being prohibited. The authorisation as an exhorter of nuns, being a position of authority, is prohibited; therefore the community of monks should be told - "Venerable sirs, I am undergoing a disciplinary procedure. Please appoint an exhorter of nuns," or the responsibility should be given to a capable monk. Nuns who have come should be told either "Go to the Community; the Community will appoint a giver of exhortation for you," or "I am undergoing a disciplinary procedure; go to the presence of the monk named so-and-so, he will give you exhortation."

"That offence" means when probation has been given for emission of semen, emission of semen should not be committed. "Or another similar one" means a grave offence such as bodily contact and so forth. "Or one worse than that" means a pārājika offence; for among the seven classes of offences, an offence of wrong speech is bad; an offence of wrong-doing is worse; an offence of wrong-doing is bad, an offence requiring confession is worse - thus the method should be applied to pācittiya, grave, saṅghādisesa and pārājika offences. Among their bases too, a basis for wrong speech is bad, a basis for wrong-doing is worse - the distinction should be understood in the same way as before. But in a training rule that is an offence by convention, both the basis and the offence are bad. In what is wrong by nature, both are worse.

"The legal act" refers to the formal act of announcement for probation. That legal act should not be censured with words such as "it was not done, it is an offence of wrong-doing" or with words such as "what is this legal act - is it farming work, cattle-herding work?" "Those who carried out the legal act" refers to the monks by whom the legal act was performed; they should not be censured with words such as "they are fools, incompetent." "An act requiring a statement should not be done" means an act requiring a statement should not be done either for the purpose of obstruction or for the purpose of summoning; for one doing it for the purpose of obstruction does it thus: "I make an act requiring a statement against the venerable one in this matter; do not depart even one step from this residence until that legal case is settled." One doing it for the purpose of summoning does it thus: "I make an act requiring a statement against you; come, let us go together into the presence of those who know the Vinaya." Neither of those two should be done.

"Censure should not be set up" means a senior position in the monastery should not be assumed. He should not be one who recites the Pātimokkha or one who requests a Dhamma discourse. Nor should he perform any act of authority even by way of a single authorisation among the thirteen authorisations. "Permission should not be asked for" means he should not ask a regular monk for permission thus: "Let the venerable one grant me permission, I wish to speak to you"; he should not accuse on account of a matter or an offence; he should not remind thus: "This was formerly your fault." "He should not be associated with by monks" means he should not bring monks together and cause a quarrel.

"In front" means he should not go in front as a senior of the Community; he should go alone, leaving a distance of twelve hands' breadths. The same method applies to sitting down as well. "The end of a seat" means the seat of the most junior in the Community in the refectory and such places; that should be given to him, and he should sit there. "The end of a sleeping place" means the lowest of the sleeping places, the most inferior bed and chair. For he is not permitted to take a sleeping place in the position due to him by seniority of rains. The inferior sleeping place remaining after all monks have chosen and taken theirs, soiled with dirt and dung, bound with cane creepers and the like, should be given to him. "The end of a dwelling" means just as with the sleeping place, so too the dwelling for residing is not suitable for him in the position due to him by seniority of rains. The leaf hut remaining after all monks have chosen and taken theirs, with dust-covered ground, full of lizards and mice, should be given to him. If all the regular monks are forest-dwellers and open-air dwellers and do not enter roofed dwellings, all those dwellings are called abandoned by them. Among those, whichever he wishes, that he obtains. On the day of entering the rains residence, he is permitted to receive requisites by standing to one side, according to seniority of rains. He does not obtain lodging; one wishing to take a lodging for a fixed rains residence should relinquish the observance and then take it.

"And that should be accepted by him" means whatever the monks give as the end of seats and so forth, that alone should be accepted by him. "With an attendant monk before or an attendant monk behind" means when invited at a place where relatives have made an invitation thus "Come bringing so many monks," he should not arrange thus "Venerable sirs, such and such a family has invited monks, come let us go there," making monks attendant monks before or attendant monks behind, and go. However, it is suitable to speak indirectly thus: "Venerable sirs, in such and such a village people wish for the coming of monks; it would be good if you would show them kindness."

"The forest-dweller's practice should not be undertaken" means the forest-dweller's ascetic practice should not be undertaken by one who is ashamed to announce to those who come and go. Even by one who has already undertaken it ordinarily, the dawn should be spent in the forest having taken a second monk, and he should not dwell alone. Likewise, the almsfood eater's ascetic practice should not be undertaken by one who is ashamed of sitting at the end of seats in the refectory and such places. But for one who is already an almsfood eater by nature, there is no prohibition.

"And on that account" means almsfood should not be brought out for this reason: "Having had food brought out, I shall sit in the monastery itself and eat, and count the nights; for if while going I see a monk and do not announce, there might be a break in the nights." "May they not know me" means with the intention "May not even a single monk know me," he is also not permitted to have novices cook in the monastery and eat. He should indeed enter the village for almsfood. However, for one who is ill or one engaged in duties such as building work, teacher's duties, or preceptor's duties, it is suitable to remain in the monastery itself. Even if several hundred monks are wandering in the village and it is not possible to announce, it is suitable to go to a village dwelling and stay in a common place.

"When visiting" means having gone to any monastery, he should announce to the monks there. If he sees all standing in one place, he should announce while standing in that one place. But if they are standing separately at the foot of trees and so forth, he should go to each place and announce. For one who deliberately does not announce, there is a break in the night count, and an offence of wrong-doing for breach of proper conduct. But if while searching he does not see some of them, there is only a break in the night count, not an offence of wrong-doing for breach of proper conduct.

"To a visitor" means he should announce in the manner already stated to one or many who have come to his own dwelling monastery. The break in the night count and breach of proper conduct here too should be understood in the manner already stated. If visitors pass through the middle of the monastery, whether having rested for a moment or without resting at all, he should announce to them too. If they go while he does not know, but he comes to know after they have gone, he should go and announce. For one unable to reach them, there is only a break in the night count, not an offence of wrong-doing for breach of proper conduct. Even those who, without entering the monastery, pass through the surrounding boundary - if he knows of their visitor status by hearing the sound of their sandals, or the sound of coughing, or the sound of snapping fingers - he should go and announce. Even one who comes to know after they have gone should follow and announce. For one unable to reach them, there is only a break in the night count, not an offence of wrong-doing for breach of proper conduct. Even one who comes during the night and goes during the night causes a break in his night count, but because of not being known, there is no offence of wrong-doing for breach of proper conduct. If he performs the rehabilitation without knowing, it is as though not performed - so it is stated in the Kurundī. Therefore it should be done having taken additional nights; this is the safe course.

Having seen a monk going by boat on rivers and so forth, or standing on the far bank, or going through the air, or standing far away on mountain slopes or in forests and so forth, if there is the determination "that is a monk," he should announce by going by boat and so forth, or by making a loud sound, or by following quickly; for one who does not announce, there is both a break in the night count and an offence of wrong-doing for breach of proper conduct. If even while making effort he is unable to reach or to make heard, there is only a break in the night count, not an offence of wrong-doing for breach of proper conduct. But the Elder Saṅghasenābhaya speaks in terms of within range and out of range - "Within range, for one who does not announce, there is both a break in the night count and an offence of wrong-doing for breach of proper conduct, but out of range, there is neither." The Elder Karavīkatissa said: "The determination 'this is a recluse' alone is the standard; even if it is out of range, there is merely no offence of wrong-doing for breach of proper conduct, but there is indeed a break in the night count."

"On the Observance day" means visiting monks come thinking "we shall attend the Observance"; even those going by psychic power, knowing it is the Observance, descend and perform the Observance; therefore, for the purpose of purifying visitors, he should announce on the Observance day. The same method applies to the invitation ceremony to admonish as well. "Sick" means unable to go. "By a messenger" means here it is not proper to send an unordained person; he should have a monk sent to announce.

"A residence without monks" means an empty monastery; where there is not even one monk, he should not go there for the purpose of dwelling. For the nights spent there do not count towards the reckoning, but together with a regular monk it is proper. However, in the case of the tenfold obstacle, even if the nights do not count towards the reckoning, he should indeed go for the purpose of being freed from the obstacle. Therefore it was said - "Except in case of an obstacle." It is not proper to perform a disciplinary act together with those of different communion. Even in not announcing to them, there is no break in the night count; it is just like a residence without monks. Therefore it was said - "Where the monks are of different communion." The remainder is in the manner stated in the chapter on the Observance.

81. In the phrase "in a residence under the same roof" and so forth, a residence means a lodging made for the purpose of dwelling. A non-residence means a shrine house, a Bodhi tree house, a sweeping platform, a wood platform, a drinking-water pavilion, a privy, a gatehouse, and so forth. By the third phrase, both of those are included. In any of these, in a space under the same roof delimited by the area where water falls from the roofing, a suspended monk is not permitted to dwell. However, in the Mahāpaccarī it is said: "A monk under probation is not permitted only within the residence." But in the Mahā-aṭṭhakathā it is said: "Without distinction, it is prohibited by the water-line." In the Kurundī it is said: "In these places bound by roofing of five kinds, both the monk under probation and the suspended monk are prohibited by the water-line together with a regular monk." Therefore, even in different precincts, under the same roof it is not permissible. But if here, when a regular monk, even one ordained that very day, has entered first and lain down, a monk under probation, even of sixty rains, enters afterwards and knowingly lies down, there is both a cutting off of the night and an offence of wrong-doing for breach of duty. For one who does not know, there is only a cutting off of the night, not an offence of wrong-doing for breach of duty. But if, when he has lain down first and afterwards a regular monk enters and lies down, and the monk under probation knows, there is both a cutting off of the night and an offence of wrong-doing for breach of duty. If he does not know, there is only a cutting off of the night, not an offence of wrong-doing for breach of duty.

Regarding "he should rise" and "he should invite" - having seen even one ordained that very day, he should indeed rise from his seat; and having risen, he should not go away with his back turned thinking "I was made to get up from my comfortable seat by this one," but should invite him thus: "This is the teacher's seat, please sit here." However, a junior monk should not go to the presence of an elder under probation thinking "I shall make the great elder obligated to me." "On the same seat" means on a bed or a chair of the same number of rains. "When one is sitting on the ground" means when a regular monk is sitting on the ground, the other should not sit even on a grass mat or on a higher sand surface; but having left a distance of twelve hands, it is permissible to sit down. "On the same walking path" means walking together as if with a companion on one walking path.

"When one is walking on the ground" means when one is walking on the ground; or this is the reading itself. But here the meaning is - When one is walking on unmarked ground, one should not walk even on a low walking path that has been marked out, spread with sand, fitted with a railing, and made into a walking path - how much less need be said about one furnished with a brick structure and surrounded by a balustrade! But if it is surrounded by a wall and fitted with a gatehouse, or well concealed among mountains, forests, or thickets, it is permissible to walk on such a walking path. Even on an unconcealed one, having left the precinct, it is permissible.

Regarding "the senior one" - here, if a senior monk under probation has lain down first and the other, knowing, lies down afterwards, there is a cutting off of the night for him and an offence of wrong-doing for breach of duty. But for the senior one, there is only a cutting off of the night, not an offence of wrong-doing for breach of duty. If he lies down without knowing, for both there is no breach of duty, but there is a cutting off of the night. Then, if a junior monk under probation has lain down first and the senior one lies down afterwards, and the junior one knows, his night is cut off and there is an offence of wrong-doing for breach of duty. For the senior one, there is only a cutting off of the night, not a breach of duty. If he does not know, for both there is no breach of duty, but there is a cutting off of the night. If both lie down simultaneously, for the senior one there is only a cutting off of the night, but for the other there is also a breach of duty - so it is said in the Kurundī. Two monks under probation of equal rains - one has lain down first, one knowingly lies down afterwards - his night is cut off and there is an offence of wrong-doing for breach of duty. For the one who lay down first, there is only a cutting off of the night, not a breach of duty. If the one lying down afterwards also does not know, for both there is no breach of duty, but there is a cutting off of the night. If both lie down simultaneously, for both there is only a cutting off of the night, not a breach of duty. For if two monks under probation were to dwell together, they, knowing each other's transgressions, might become disrespectful or remorseful, or might commit a worse offence or might disrobe; therefore, sharing a sleeping place is prohibited for them in every way. The remainder should be understood by the method already stated. And here, those deserving of being sent back to the beginning and so forth should be understood as standing in the position of regular monks in relation to monks under probation.

"If, monks, a monk under probation is the fourth for giving probation" - here, making a monk under probation the fourth, it is not proper to carry out the giving of probation and so forth for another. In these very matters he does not serve as one who completes the quorum, but in other formal acts of the Saṅgha he does. However, when the quorum is insufficient, having made him relinquish his observance, he should be made one who completes the quorum.

83. Having heard this discussion on the duty, the following reflection arose in the Venerable Elder Upāli, the Vinaya-bearer, while he was alone - "Many duties for a monk under probation have been laid down by the Blessed One; by how many reasons is there a breaking of nights herein?" He approached the Blessed One and asked him about that matter. And the Blessed One explained it to him. Therefore it was said - "Then the Venerable Upāli... etc. ... breakings of nights." Therein, living together means dwelling together which is stated by the method beginning with "under one roof" with a monk of regular standing. Staying apart means dwelling alone. Not announcing means not announcing to incoming monks and others. By each one of these three reasons, there is a breaking of nights.

84. "Were unable" means that, due to the greatness of the community, being unable to go here and there and inform everyone, they are unable to cleanse. In these two phrases, "I put aside probation" and "I put aside the duty," by even one of them the probation is indeed put aside; by both it is well put aside indeed. The same method applies also to the undertaking. Thus, for one who has undertaken the duty and has completed the probation period, when taking up penance, there is no need for the act of undertaking the duty again, for he is indeed one whose duty has been undertaken; therefore the six-night penance should be given to him, and having fulfilled the penance, he should be rehabilitated. Thus, having become one without offence, established in the pure end, having fulfilled the three trainings, he will make an end of suffering.

The discussion on the duties of one on probation is finished.

The Discussion on the Duties of One Deserving to Be Sent Back to the Beginning

86. "Monks deserving to be sent back to the beginning consent to regular monks" means excluding one newer than oneself who is deserving to be sent back to the beginning, from the rest, even from those on probation and so forth. For among these five - one on probation, one deserving to be sent back to the beginning, one deserving penance, one undergoing penance, and one deserving rehabilitation - excluding one newer than oneself, all the rest are indeed regular monks. Why? Because mutually according to seniority, paying respect and so forth have been allowed. Therefore it was said - "From the rest, even from those on probation and so forth." However, the characteristic of one deserving to be sent back to the beginning and so forth will become clear hereafter. The remainder here and in the subsequent duties for those deserving penance and so forth should be understood in the same manner as stated in the duty for one on probation.

87. In the passage beginning with "if with one deserving to be sent back to the beginning as the fourth" and so on, it is just as for one under probation; thus these too are not quorum-fillers in these disciplinary acts, but they are in the remaining acts of the Community.

The discussion on the duties of one deserving to be sent back to the beginning is finished.

The Discussion on the Duties of One Undergoing Penance

90. Among the duties of one undergoing penance, the distinction is "it should be announced daily."

92. Regarding the breakings of nights, "with a deficient group" - here "group" means four or more; therefore, even if one lives with three monks, there is indeed a breaking of nights. Therefore, even if one lives with three monks, there is indeed a breaking of nights. The determination regarding the laying down and undertaking of penance is similar to what has been stated. The remainder is clear everywhere.

The discussion on the duties of one undergoing the mānatta discipline is finished.

The commentary on the Chapter on Probation is finished.

3.

The Section on Accumulation

The Discussion on the Emission of Semen

97. In the Samuccaya Chapter - Regarding "six nights of penance," here there are four kinds of penance - penance for an unconcealed offence, penance for a concealed offence, half-month penance, and combined penance. Therein, penance for an unconcealed offence means - that which is given as penance to one deserving of penance, without giving probation for an unconcealed offence, simply by virtue of having committed the offence. Penance for a concealed offence means - that which is given to one who has completed probation for a concealed offence. Half-month penance means - that which is given to nuns for half a month for either a concealed or an unconcealed offence. Combined penance means - that which is given by combining together under a single inclusion. Among these, this should be understood as "penance for an unconcealed offence" from the statement "six nights of penance for an unconcealed offence." When giving it, if he has committed one offence, it should be given in the manner stated here. If he has committed two or three or more, just as "one offence" is stated; so "two offences, three offences" should be said. But for more than that, even if there are a hundred or a thousand, "several" should be said. Even those with different bases should be combined together and given; we shall explain the procedure for giving them in the section on giving probation.

Having thus performed the formal act in accordance with the offence, when the penance has been given, at the conclusion of the formal act, right there within the boundary of the pavilion, the observance should be undertaken in the manner stated: "I undertake the penance, I undertake the observance." Having undertaken the observance, he should announce it to the Community right there, and when announcing he should announce thus -

"Venerable sirs, I have committed one offence, an intentional emission of semen, not concealed. I asked the Community for six nights of penance for one offence of intentional emission of semen, not concealed. The Community gave me six nights of penance for one offence of intentional emission of semen, not concealed. I am undergoing the penance. I acknowledge it, venerable sirs. Let the Community bear in mind that 'he acknowledges it.'"

However, having grasped this meaning, it is proper to announce it in whatever language. Having announced, if he wishes to lay aside the observance, it should be laid aside in the midst of the Community in the manner already stated. When the monks have departed from the pavilion, it is proper to lay it aside even in the presence of one monk. Having left the pavilion, when he regains mindfulness, he should lay it aside in the presence of one who is going along with him. If that one too has departed, he should announce it to and lay it aside in the presence of another to whom it was not announced in the pavilion. When announcing, at the end he should say: "Let the venerable one bear in mind that 'he acknowledges it.'" When announcing to two, he should say "let the venerable ones bear in mind"; when announcing to three, he should say "let the venerable ones bear in mind." From the time of laying aside the observance, he stands in the position of one of regular standing.

If the monastery has few monks and monks of the same group are dwelling there, without relinquishing the observance, the nights should be counted within the monastery itself. But if it is not possible to purify, having relinquished the observance in the manner already stated, at the time before dawn, together with four or five monks, having gone beyond two stone-throws from the boundary of a walled monastery, or from the place deserving of a boundary of an unwalled monastery, having turned off from the main road, one should sit in a place concealed by a bush or a fence. Before dawn itself, having undertaken the observance in the manner already stated, one should make the announcement. If any other monk comes to that place for some business, if he sees him or hears his sound, the announcement should be made. For one who does not make the announcement, there is both a break of the night and a breach of the observance.

But if one enters the vicinity of twelve cubits and goes without knowing, there is indeed a break of the night, but there is no breach of the observance. From the time of the announcement onwards, leaving aside one monk, the others may go if there is business to attend to. When dawn has arisen, the observance should be relinquished in the presence of that monk. If he too goes before dawn on account of some duty, the observance should be relinquished in the presence of another who has left the monastery or a visiting monk, whomever one sees first, having made the announcement to him. And since this one dwelt having made the announcement to the group and having ascertained the presence of monks, therefore for him there is neither a fault in the practice nor a separation when the group is incomplete. If he does not see anyone, the Elder Mahāsuma said that he should go to the monastery and relinquish in the presence of one of the monks who went together with him. But the Elder Mahāpaduma said: "He should make the announcement to and relinquish in the presence of whomever he sees first; this is the remedy for one who has relinquished the observance."

Having thus practised the six nights of penance without break, that monk should be rehabilitated where there is a Community of monks numbering twenty. And those who are rehabilitating him should first make him worthy of rehabilitation. For since he has relinquished the observance, he stands in the position of one of regular status, and it is not proper to perform rehabilitation for one of regular status; therefore, the observance should be made to be undertaken by him. When the observance has been undertaken, he becomes worthy of rehabilitation. By him too, having undertaken the observance and having made the announcement, rehabilitation should be requested. For one who has not relinquished the observance, there is no need for the undertaking of the observance again. For he becomes worthy of rehabilitation simply by the passing of the six nights; therefore, he should be rehabilitated. Therein, the procedure for rehabilitation that is stated as "And thus, monks, he should be rehabilitated" is stated in the canonical text itself, and this is stated in terms of one offence. But if there are two, three, or several offences, whether of the same basis or of different bases, the formal act of announcement should be performed in accordance with those. Thus the penance for an unconcealed offence should be given. But since the penance for a concealed offence is to be given to one who has completed the probation for a concealed offence, we shall discuss it in the section on probation itself.

The Discussion on Probation

102. By the method beginning with "If so, monks, let the Community give probation for one day to the monk Udāyī for one offence of intentional emission of semen, concealed for one day," probation and penance have been stated in the canonical text in many ways. Since the adjudication of that, being stated at each place where it occurs, becomes excessively lengthy like the canonical text itself, and it is not possible to comprehend it easily, therefore we shall present it here, having combined it together.

For the probation intended here is - threefold: probation for concealment, probation for purification, and combined probation. Therein, probation for concealment should first be given according to the concealment of the offence. For someone has an offence concealed for one day, as in this case of the Elder Udāyī; for someone it is concealed for two days and so forth, as in the case of the Elder Udāyī himself mentioned later; for someone there is one offence, as in this case; for someone there are two, three, or more, as mentioned later. Therefore, one giving probation for concealment must first ascertain the state of concealment.

For an offence is concealed by ten factors. Therein, this is the summary: There is an offence and one has the perception of an offence; one is of regular status and has the perception of regular status; one is free from obstacles and has the perception of being free from obstacles; one is able and has the perception of being able; one wishes to conceal and does conceal.

Therein, "there is an offence and one has the perception of an offence" means that what one has committed is indeed an offence. And he too has the perception of it as an offence. Thus, knowing, he conceals it - it is indeed concealed. But if he has the perception of non-offence regarding it, it is unconcealed. However, a non-offence, even when concealed by one with the perception of offence or with the perception of non-offence, is indeed unconcealed. Whether he conceals a light offence as heavy or a heavy offence as light, he stands on the side of the shameless, but the offence is unconcealed. If, thinking a heavy offence to be light, he confesses it, it is neither confessed nor concealed. If, knowing a heavy offence to be heavy, he conceals it, it is concealed. If he does not know whether it is heavy or light, but conceals it thinking "I am concealing an offence," it is indeed concealed.

"Of regular status" means one against whom the threefold act of suspension has not been carried out - if he, having the perception of being of regular status, conceals it, it is concealed. But if, thinking "an act has been carried out against me by the Community," he, having the perception of being of irregular status, conceals it, it is unconcealed. Even when concealed by one of irregular status, whether having the perception of regular status or the perception of irregular status, it is indeed unconcealed. And this too was said -

For this question was spoken by one who has been suspended.

"Free from obstacles" means one for whom not even one of the ten obstacles exists; if he, having the perception of being free from obstacles, conceals it, it is concealed. Even if he, being of a timid nature, in the darkness, through fear of non-human beings and wild animals, conceals it having the perception of there being obstacles, it is indeed unconcealed. For one dwelling in a mountain monastery who must cross a gorge or a river to report it, and on the way there is danger from wild animals, non-human beings, and the like, pythons lie on the path, the river is in flood - yet if, when only one obstacle exists, he conceals it having the perception of there being obstacles, it is indeed unconcealed. But for one who has obstacles, whether concealing with the perception of there being obstacles or with the perception of there being no obstacles, it is indeed unconcealed.

"Able" means one who is able both to go to a monk's presence and to report. If he, perceiving himself as able, conceals it, it is concealed. If he has a small boil on his mouth, or jaw-wind afflicts him, or a tooth aches, or he has obtained only meagre alms-food, yet on account of that he is neither unable to speak nor unable to go; but rather he perceives "I am unable" - this one, being able yet perceiving himself as unable, is called "able but perceiving oneself as unable." Even though concealed by such a one, it is unconcealed. But whether concealed by one who is unable, incapable of either speaking or going, whether perceiving himself as able or perceiving himself as unable, it is still unconcealed.

"And he wishes to conceal and does conceal" - this is self-evident in meaning. But if, having resolved "I shall conceal," he abandons that resolve and, whether before the meal or after the meal or during the first watch and so forth, entering into a state of conscientiousness, reports it before dawn itself, this one is called "wishing to conceal but not concealing."

But for one dwelling in a place without monks, having committed an offence, whether waiting for the arrival of a fellow monk or going to a fellow monk's presence, even if half a month or a month passes, this one is called "not wishing to conceal yet concealing," and this too is unconcealed.

But one who, as soon as he has committed the offence, like a man who has stepped on fire, hastily departs and goes to a place where fellow monks are and makes it known - this one is called "not wishing to conceal and not concealing." But if, even upon seeing a fellow monk, he does not report out of shame, thinking "This is my preceptor or my teacher," the offence is indeed concealed. For here the status of preceptor and so forth is not the criterion; merely being a friendly fellow monk is the criterion. Therefore it should be reported in the presence of a friendly fellow monk.

But one who is unfriendly and wishes to publicise upon hearing - it should not be reported even in the presence of a preceptor of such a nature. Therein, whether one has committed the offence before the meal or after the meal, by day or by night, it should be reported as long as dawn has not risen. When dawn has risen, it becomes concealed, and on account of the concealment one commits an offence of wrong-doing. However, it is not proper to make it known in the presence of one who has committed the same saṅghādisesa offence. If one does make it known, the offence is made known, but one is not freed from the wrong-doing; therefore it should be made known in the presence of one who is pure. And when making it known, whether one says "I make known one offence in your presence," or "I declare," or "I report," or "Know that I have committed one offence," or whether one says in such a manner as "I make known one serious offence" and so forth, by all these modes it is unconcealed - thus it is stated in the Kurundī. But if one says in such a manner as "I make known a light offence" and so forth, it is concealed. Whether one reports the basis, reports the offence, or reports both, by all three modes it is indeed reported. Thus, having examined these ten factors, one giving probation for concealment should first ascertain the state of concealment.

Then, having ascertained the days of concealment and the offences, if it is concealed for one day - Having had him request thus: "I, venerable sirs, have committed one offence, an intentional emission of semen, concealed for one day," and having recited the formal act in the manner stated here, probation should be given. But if it is concealed for two days, three days, and so forth - concealed for two days, concealed for three days, concealed for four days, concealed for five days, concealed for six days, concealed for seven days, concealed for eight days, concealed for nine days, concealed for ten days, concealed for eleven days, concealed for twelve days, concealed for thirteen days, concealed for fourteen days - thus up to fourteen days the formulation should be made according to the number of days. For fifteen days of concealment, the formulation should be made by saying "concealed for a fortnight." From then up to the twenty-ninth day, it is "concealed for more than a fortnight."

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

If, however, there are two, three, or more offences, just as here it is stated "one offence"; so it should be stated "two offences" or "three offences". Beyond that, however, whether it be a hundred or a thousand, it is appropriate to say "several". Even in the case of those with different bases, the formulation should be made either by way of enumeration, thus: "I, venerable sirs, have committed several saṅghādisesa offences - one of emission of semen, one of bodily contact, one of lewd speech, one of self-gratification, one of acting as a go-between, concealed for one day"; or by way of specifying the bases, thus: "I, venerable sirs, have committed several saṅghādisesa offences with different bases, concealed for one day"; or by way of name alone, thus: "I, venerable sirs, have committed several saṅghādisesa offences, concealed for one day."

Therein, the name is twofold - common to the same class and common to all. Therein, "saṅghādisesa" is common to the same class; "offence" is common to all; therefore it is appropriate to say also by way of the name common to all, thus: "I have committed several offences, concealed for one day." For all this disciplinary procedure beginning with probation is indeed appropriate to be carried out by way of the basis, by way of the class, by way of the name, and by way of the offence.

Therein, "emission of semen" is both the basis and the class. "Saṅghādisesa" is both the name and the offence. "Bodily contact" is both the basis and the class. "Saṅghādisesa" is both the name and the offence. Therein, by the expression "emission of semen, bodily contact" and so forth, or by the expression "with different bases", both the basis and the class are taken. By the expression "saṅghādisesa" or by the expression "offences", both the name and the offence are taken. Here, however, by "I have committed one offence, an intentional emission of semen", the name as well as the basis and the class are indeed taken. And just as here it is stated "this monk Udāyī"; so whoever has committed the offence, taking his name, the formal act should be performed thus: "this monk so-and-so".

At the conclusion of the formal act, that monk, within the boundary of the pavilion itself, should undertake the observance in the manner already stated, thus: "I undertake the probation, I undertake the observance." Having undertaken it, he should report to the Community right there, and when reporting he should report thus:

"I, venerable sirs, have committed one offence, an intentional emission of semen, concealed for one day. I requested the Community for probation for one day for one offence of intentional emission of semen, concealed for one day. The Community gave me probation for one day for one offence of intentional emission of semen, concealed for one day. I am undergoing probation - 'I make known, venerable sirs, let the Community note me as one who makes known.'"

Taking this meaning, it is appropriate to report in whatever language. Having announced, if he wishes to lay aside the observance, it should be laid aside in the midst of the Community in the manner already stated. When the monks have departed from the pavilion, it is appropriate to lay it aside in the presence of even one monk. Having left the pavilion, when he regains mindfulness, he should lay it aside in the presence of one who is going along with him. If that one too has departed, he should announce it to and lay it aside in the presence of another to whom it was not announced in the pavilion. When reporting, at the conclusion one should say: "Let the venerable one note me as one who makes known." When announcing to two, he should say "let the venerable ones bear in mind"; when announcing to three, he should say "let the venerable ones bear in mind." From the time of laying aside the observance, he stands in the position of one of regular standing.

If the monastery has few monks and monks of the same status are residing there, without relinquishing the observance, the night-stay should be carried out right there in the monastery. But if it is not possible to purify it, having relinquished the observance in the manner already stated, at the time before dawn, together with one monk, in the manner stated in the description of mānatta, having gone beyond the surrounding boundary, having turned off the main road, having sat down in a concealed place, before dawn itself, having undertaken the observance in the manner already stated, the probation should be announced to that monk. When announcing, if he is more junior, he should say "friend." If he is more senior, he should say "venerable sir." If any other monk comes to that place for any reason whatsoever, if he sees him or hears his sound, it should be announced. For one who does not announce, there is both a breaking of the night and a breach of the observance. But if he enters the twelve-cubit vicinity and goes without knowing, there is only a breaking of the night, but there is no breach of the observance.

When dawn has risen, the observance should be relinquished. If that monk has departed for some reason, whichever other monk he sees first, having announced to him, it should be relinquished. But if he does not see anyone, having gone to the monastery, it should be relinquished in the presence of the monk who went together with him - so said the Elder Mahāsumatta. But the Elder Mahāpaduma said: "To whomever he first sees, having announced to him, it should be relinquished; this is the procedure for one who has relinquished the observance."

Thus, having observed probation for as many days as the offence was concealed, or more than that for the purpose of removing anxiety, having approached the Community, having undertaken the observance, mānatta should be requested. For this one becomes worthy of mānatta only when the observance has been undertaken, because he has completed the probation with the observance relinquished. But for one whose observance has not been relinquished, there is no need for undertaking again, for he becomes worthy of mānatta simply by the passing of the days of concealment; therefore mānatta should indeed be given to him. This is called concealment-mānatta. When giving it, if there is one offence, it should be given in the manner stated in the canonical text. But if there are two or three: "I, having completed the probation, request the Community for six nights of mānatta for two offences, for three offences, concealed for one day" - the formulation should be made having ascertained the offences and the days in the manner stated for probation.

It is also allowable to give it by combining an unconcealed offence with a concealed offence. How? Having observed probation for one day for the concealed one -

"I, venerable sirs, committed one offence, an intentional emission of semen, concealed for one day. I requested the Community for probation of one day for one offence of intentional emission of semen, concealed for one day. The Community gave me probation of one day for one offence of intentional emission of semen, concealed for one day. I have completed the probation. I, venerable sirs, have committed one offence, an intentional emission of semen, not concealed. I, venerable sirs, request the Community for six nights of mānatta for those offences of intentional emission of semen, both the concealed and the unconcealed."

Then, having performed the appropriate formal act of the Community for him, mānatta should be given. If the concealed are two and the unconcealed is one, it should be said "for the concealed ones and for the unconcealed one." But if the concealed is one and the unconcealed are two, it should be said "for the concealed one and for the unconcealed ones." If the concealed are also two and the unconcealed are also two, it should be said "for the concealed ones and for the unconcealed ones." In every case, having performed the appropriate formal act of the Community, mānatta should be given. And for one who has completed mānatta, having performed the corresponding formal act of the Community, rehabilitation should be carried out. Here, however, it has been stated in terms of one offence. Thus, the mānatta that is given at the end of probation for a concealed offence - this is called concealment-mānatta. It should be understood that thus, by means of a single formulation method, both the concealment-probation and the concealment-mānatta have been stated. We shall discuss the fortnight-mānatta and the combined-mānatta at the end of the discussion of the remaining probation.

The purification-end probation and the combined probation are the two remaining probations. Therein, the "purification-end probation" is the probation permitted in the case stated further on, at the end of the section on wrongful observance of penance: "Now at that time a certain monk had committed several offences entailing a formal meeting of the Community, and he did not know the extent of the offences, nor did he know the extent of the nights." That is twofold - the lesser purification-end and the greater purification-end. Both kinds should be given to one who does not know the delimitation of nights, whether wholly or partly, and to one who does not remember, and to one who is uncertain about it. As for the extent of offences, whether or not he knows "I have committed this many offences," that is irrelevant.

Therein, when one is questioned in forward order from the day of higher ordination, or in reverse order from the day of reporting, "Do you know your state of purity for such and such a day, or a fortnight, or a month, or a year?" and he says "Yes, venerable sir, I know; I was pure for such a period of time," the purification-end probation given to him is called the "lesser purification-end."

Having taken that, the one undergoing probation should remove the period for which he knows his own purity, and undergo probation for the remaining month or two months. If he determined "I am impure for only a month" and took it, but while undergoing probation he remembers another month, he must undergo probation for that month as well. There is no need for a further act of giving probation. If he determined "I am impure for two months" and took it, but while undergoing probation he concludes "I am impure for only a month," he should undergo probation for just a month. There is no need for a further act of giving probation. For this purification-end probation can increase upwards and decrease downwards; this is its characteristic. In another case of rehabilitation from an offence, this is the characteristic - one who performs the disciplinary procedure for an unconcealed offence as if it were concealed, his offence is rehabilitated. One who performs the disciplinary procedure for a concealed offence as if it were unconcealed, his offence is not rehabilitated. Even for one who performs the procedure for a recently concealed offence as if it were long concealed, it is rehabilitated. For one who performs the procedure for a long-concealed offence as if it were recently concealed, it is not rehabilitated. Even for one who, having committed one offence, performs the procedure as if for several, it is rehabilitated, because without the one there are no several. But for one who, having committed several offences, performs the procedure as if having committed one, it is not rehabilitated.

But one who, even when questioned in the forward and reverse order as described, does not know the extent of the nights, neither remembers nor is uncertain about it, the purification-end probation given to him is called the "greater purification-end." Having taken that, he should count the nights from the day it was taken back to the day of higher ordination, and undergo probation accordingly. This one does not increase upwards, but it decreases downwards. Therefore, if while undergoing probation he reaches a conclusion regarding the delimitation of nights, that "I committed the offence a month or a year ago," he should undergo probation for just a month or a year. The characteristics of requesting and giving probation herein should be understood according to the method that has come in the canonical text further on. At the conclusion of the formal act, the undertaking of the observance, the penance, and the rehabilitation are according to the method already stated. This is called the purification-end probation.

The "combined probation" is of three kinds - the shaking-off combination, the value combination, and the mixed combination. Therein, the "shaking-off combination" is - when one who has committed an intervening offence and concealed it, having shaken off and wiped away the days already served in probation, and having combined the subsequently committed offence with the original offence within the delimitation of the original days, the probation that should be given is called thus. That has come in detail in the canonical text itself further on, beginning with: "If so, monks, let the Community, having sent back the monk Udāyī to the beginning for one offence of intentional emission of semen, concealed for five days committed in the interval, give the combined probation for the original offence."

Now here is the adjudication: Whoever, having taken probation for a concealed offence, whether undergoing probation, or being worthy of mānatta, or practising mānatta, or being worthy of rehabilitation, commits another offence and conceals it for nights equal to or fewer than the original offence - by sending him back to the beginning, all those days of probation undergone and days of mānatta practised are shaken off and made as no days, and combining the subsequently committed offence with the original offence, probation should be given. Therefore, if the original offence is concealed for a fortnight, and the intermediate offence is concealed for less than a fortnight, probation for a fortnight itself should be undergone again. Even if the intermediate offence is concealed for a fortnight, probation for a fortnight itself should be undergone. By this method, the determination should be understood up to when the original offence is concealed for sixty years. For even having undergone probation for sixty years and having become worthy of mānatta, if one conceals an intermediate offence for one day, one again becomes worthy of probation for sixty years.

But if the intermediate offence is concealed for more than the original offence, when it was asked "what should be done?" the Elder Mahāsumatta said: "This person is incurable; one who is incurable should be made to disclose and then dismissed." But the Elder Mahāpaduma said - "Why should he be called incurable? Is not this Samuccayakkhandhaka comparable to the time when the Buddhas were present? Whether an offence is concealed or unconcealed, or concealed for equal, fewer, or more days - the standard here is solely the ability of one who knows the Vinaya to formulate the formal act. Therefore, whichever offence is concealed for more, making that the original offence, and combining the other therein, probation should be given." This is called "odhāna-samodhāna" (combination by shaking off).

"Aggha-samodhāna" (combination by value) means: among several offences, whichever one, two, three, or several offences are concealed for the longest period, by combining with the value of those, probation is given for the remaining offences concealed for fewer nights according to the night-limit of those. This is called aggha-samodhāna. That too has come further on in the canonical text by the method beginning with "Now at that time a certain monk had committed several saṅghādisesa offences, one offence concealed for one day, one offence concealed for two days" etc.

But if one has a hundred offences concealed for ten days, and another hundred offences concealed for ten days, thus making it ten times so that there are a thousand offences concealed for a hundred days, what should be done about that? Combining all together, probation should be undergone for ten days. Thus by just ten days, even a hundred days of probation is fulfilled. And this too was said -

This is called aggha-samodhāna.

"Missaka-samodhāna" (mixed combination) means: That which is given by combining offences of different bases together. Herein this is the method -

"I, venerable sirs, have committed several saṅghādisesa offences - one of emission of semen, one of bodily contact, one of lewd speech, one of self-gratification, one of acting as a go-between, one of building a hut, one of building a dwelling, one of malicious accusation, one of a different issue, one of schism of the Community, one of supporting a schism, one of being difficult to admonish, one of corrupting families. I, venerable sirs, request the Community for combined probation for those offences."

Having had him request three times, probation should be given with the appropriate formal act.

And here, whether formulated as "I have committed saṅghādisesa offences of different bases" or "I have committed saṅghādisesa offences," thus by the method stated previously, it is proper to formulate the formal act by basis, by class, by name, or by offence - this is missaka-samodhāna. At the conclusion of all probation formal acts, the discussion regarding the observance whether laid aside or not laid aside should be understood in the same manner as before.

The discussion on probation is finished.

Now the occasion has arrived for what was said: "We shall discuss pakkha-mānatta and samodhāna-mānatta at the conclusion of the discussion on the remaining probation." Therefore it is said: "Pakkha-mānatta" is the mānatta to be given to a bhikkhunī. That should be given for half a month whether for a concealed or an unconcealed offence. For this was said: "A bhikkhunī who has transgressed a weighty rule should practise pakkha-mānatta before both Communities." That should be given by the bhikkhunīs, having purified their own boundary, either in the monastery boundary, or if unable to purify the monastery boundary, in a designated boundary, having assembled a group of four as the minimum quorum. If there is one offence, according to that one; if there are two, three, several, of one base or of different bases, according to each of those, taking whichever one wishes from among the basis, class, name, and offence, the formulation should be made.

Herein, this is a brief indication in terms of a single offence. That bhikkhunī who has committed the offence, having approached the bhikkhunī Community, having arranged her upper robe on one shoulder, having paid homage at the feet of the senior bhikkhunīs, having sat down squatting, having raised joined palms, should address them thus - "I, noble ladies, have committed one offence of going between villages. I, noble ladies, request the Community for a half-month mānatta for one offence of going between villages."

Having had her request thus three times, an experienced and competent bhikkhunī should inform the Community -

"Let the noble ladies of the Community listen to me. This bhikkhunī named so-and-so has committed one offence of going between villages. She requests the Community for a half-month mānatta for one offence of going between villages. If the Community is ready, the Community should give a half-month mānatta to the bhikkhunī named so-and-so for one offence of going between villages. This is the motion.

"Let the noble ladies of the Community listen to me. This... etc. For the second time also... For the third time I say this matter. Let the noble ladies of the Community listen to me... etc. gives... etc. The half-month mānatta has been given by the Community to the bhikkhunī named so-and-so for one offence of going between villages. The Community approves, therefore it is silent. thus I remember it."

At the conclusion of the formal act, having undertaken the observance, having reported to the Community in the manner stated in the account of the monks' mānatta, for one who wishes to live with the observance laid aside, it should be laid aside right there in the midst of the Community, or when the bhikkhunīs have departed, in the presence of one bhikkhunī or a companion, in the manner already stated. But it should be reported and laid aside in the presence of another visiting bhikkhunī. From the time of laying aside the observance, he stands in the position of one of regular standing. But when she undertakes it again and is observing until dawn, she is not permitted to dwell only in the presence of bhikkhunīs. For it has been said: "The half-month mānatta should be observed before both Communities." Therefore, her teachers and preceptors should go to the monastery and address one great elder or a Dhamma-teaching monk who stands on the side of helpfulness - "There is a disciplinary procedure to be performed for a certain bhikkhunī. For that purpose, noble sirs, please send four monks." It is not permissible to refuse to give assistance; he should say "I shall send them." Four bhikkhunīs of regular status, taking the bhikkhunī who is observing mānatta, should go out before dawn, and having gone beyond two stone-throws from the village boundary, turning off the road, they should sit down in a concealed place screened by bushes and the like. Two stone-throws should also be passed beyond the monastery boundary, and four monks of regular status should also go there. But having gone, they should not sit in the same place together with the bhikkhunīs; they should withdraw and sit in a place not far away. But in the Kurundī and Mahāpaccarī it is said: "The bhikkhunīs should take one or two lay women, and the monks should also take one or two lay men, for the purpose of self-protection." And in the Kurundī itself it is said: "It is permissible to leave the vicinity of the bhikkhunīs' residence and the monastery," but "of the village" is not said.

When the monks and bhikkhunīs are thus seated, that bhikkhunī, having undertaken the observance saying "I undertake the mānatta, I undertake the observance," should first report thus to the bhikkhunī Community -

"I, noble ladies, have committed one offence of going between villages. I requested the Community for a half-month mānatta for one offence of going between villages. The Community gave me a half-month mānatta for one offence of going between villages. I am observing the half-month mānatta. 'I make it known, noble ladies, let the Community remember me as one who makes it known.'"

Then, having gone to the presence of the monks' Community, she should report thus - "I, noble sirs, have committed one offence... etc. I make it known, noble sirs, let the Community remember me as one who makes it known." Here too, it is permissible to report in whatever language.

Having reported, she should sit down in the presence of the bhikkhunī community itself; from the time of reporting onwards, it is proper for the monks to depart. If there is danger, the bhikkhunīs expect the monks to remain in that very place; they should remain. If another monk or bhikkhunī comes to that place, she should report to them upon seeing them. If she does not report, there is both a breaking of the night and an offence of wrong-doing for breach of duty. If one passes by entering the vicinity without her knowing, there is only a breaking of the night, not an offence of wrong-doing for breach of duty. If the bhikkhunīs wish to go earlier for the purpose of performing duties to their preceptors and others, they should go leaving one bhikkhunī behind for the purpose of guarding against spending the night apart, falling short in number, and the offence of going between villages. When dawn has risen, the duty should be laid down in the presence of that bhikkhunī. By this method, the mānatta should be observed for fifteen unbroken nights.

However, for one who has not laid down the duty, she should conduct herself properly in the manner stated in the Pārivāsikakkhandhaka. But this is the distinction - Regarding "one should report to a visitor," here, however many monks or bhikkhunīs come to that village before the meal or after the meal, she should report to all of them. If she does not report, there is a breaking of the night and an offence of wrong-doing for breach of duty. Even if at night some monk passes by entering the vicinity of that village, there is indeed a breaking of the night, but on account of not knowing, she is freed from the breach of duty. In the Kurundī and others, however, it is said that it should be explained in the same manner as stated for monks who have not laid down the duty. That appears more fitting because the duties of those on probation and so forth are delimited by the vicinity boundary. She should report at the Uposatha, she should report at the Pavāraṇā, and she should report daily to four monks and bhikkhunīs. If the monks' alms-round succeeds in that village, she should go there itself. If it does not succeed, even having wandered elsewhere, she should come there, show herself, and then go. Or an appointed place outside the village should be arranged - "You will see us at such and such a place." She should go to the appointed place and report. If she does not see them at the appointed place, she should go to the monastery and report. At the monastery, she should report to all the monks. If it is not possible to report to all of them, she should stand outside the vicinity boundary and send bhikkhunīs. She should report to the four monks brought by them. If the monastery is far and dangerous, she should go taking male and female lay followers. But if she dwells alone, she incurs the offence of spending the night apart; therefore, one bhikkhunī of regular standing should be appointed and given to her for the purpose of dwelling under one roof.

Having thus observed the mānatta unbroken, rehabilitation should be performed in the manner already stated in a bhikkhunī community of twenty. If while observing the mānatta she commits an intervening offence, she should be sent back to the beginning and mānatta should be given for that offence - so it is said in the Kurundī. This is called "pakkhamānatta" (the fortnightly mānatta).

"Combined penance," however, is of three kinds - combination by shaking off, combination by value, and mixed combination. Therein, that which is later described - when the Elder Udāyī, while undergoing probation for an offence concealed for five days, committed an intervening offence both during probation and at the stage of being worthy of penance, and was sent back to the beginning, the penance was authorised thus: "If so, monks, let the Community give six nights of penance to the monk Udāyī for three offences" - this is called "combination by shaking off." For this was given by repeatedly sending back to the beginning, shaking off the days already undergone, and combining with the former offences; therefore it is called combination by shaking off. In the Kurundī, however, it is stated: "The penance to be given to one who has completed the combined probation is combined penance." That too is fitting by that method.

Combination by value and mixed combination, however, refer to the penance to be given at the conclusion of the probation of combination by value and mixed combination; that should be given by formulating it in accordance with the formal act of the probation. By this much, what was stated - "In the canonical text, probation and penance have been stated in many ways by the method beginning with 'If so, monks, let the Community give probation for one day to the monk Udāyī for one offence of intentional emission of semen, concealed for one day'; since the determination stated at each relevant place would become excessively lengthy like the canonical text itself, and it would not be possible to comprehend it easily, therefore we shall show it here by combining it" - that has been accomplished in meaning.

The Discussion on Probation for a Concealed Offence

102. Now, the text that has been stated with respect to one concealed offence is clear in meaning.

108. Thereafter, having stated the canonical text by way of concealment for two days, three days, four days, and five days, an interim offence is shown starting from the probation for the offence concealed for five days. Since one who has committed that offence is indeed worthy of being sent back to the beginning, therefore sending back to the beginning is permitted for him therein. But if one who has laid aside his observances commits an offence, he is not worthy of being sent back to the beginning. Why? Because he did not commit it while undergoing probation; he committed it while standing in the position of one of regular status. Therefore, for that offence, a separate penance is to be observed. If it is concealed, probation too is to be undergone. As for this sending back to the beginning that has been stated, even when that is done, the days of probation already undergone are annulled. Thus, having shown an interim offence during probation, and then having shown an interim offence for one worthy of penance, sending back to the beginning is stated; even when that is done, the days of probation already undergone are likewise annulled. Then, for one who has completed probation, a combined penance for all three of those offences is shown. Then, having shown an interim offence for one observing penance, sending back to the beginning is stated. But when that sending back is done, both the days of penance already observed and the days of probation already undergone are likewise annulled. Then, having shown an interim offence for one worthy of rehabilitation, sending back to the beginning is stated. Even when that is done, all of those are likewise annulled. Thereafter, having combined all the interim offences, the act of rehabilitation is shown. Thus, in the section on concealment, five formal acts of announcement are shown by way of concealment for one day and so forth, and four by way of interim offences - nine formal acts of announcement are shown in total.

The discussion on probation for concealed offences is finished.

The Discussion on Combined Probation

125. Thereafter, combined probation and combined penance have been shown by way of an intervening offence concealed for five days, starting from within the probation for an offence concealed for a fortnight. And here, even when sending back to the beginning is carried out for an offence committed even during the time of one undergoing penance or one deserving penance, all the days of penance already observed and the days of probation already undergone are entirely annulled. Why? Because the intervening offence was concealed. For that very reason it was said - "Having sent back to the beginning, having given combined probation for the former offence, let them give six nights of penance." Thereafter, having combined all the intervening offences and having shown the act of rehabilitation, the matter of emission of semen is concluded.

The discussion on combined probation is finished.

The discussion on emission of semen is finished.

The Discussion on Probation with Combined Reckoning

134. Then, having shown two methods - the one based on a single offence and the one based on increasing offences - the combined probation according to value was shown.

Then, having shown the matter of an offence deliberately not reported, the canonical text was set down by the method beginning with "Here, monks" in order to show what should be done when, regarding an offence deliberately not reported due to states of not knowing, not remembering, or being uncertain, there later arises a sense of conscience, or when states of knowledge, remembering, or freedom from uncertainty arise. Then the canonical text was set down in the same way in order to show the unconcealed nature of offences concealed through not knowing, not remembering, or being uncertain.

The discussion on combined probation by calculation is finished.

The Discussion on Two-Month Probation

138. Then, having shown the case of requesting one month of probation for two offences concealed for two months, the canonical text has been set down in the same manner as before in order to show what should be done when, the other offence in the remaining month not having been reported due to the states of not doing so intentionally, not knowing, not remembering, and being uncertain, a sense of shame and so forth subsequently arose; and in order to show the state of having committed an offence concealed through not knowing, not remembering, and being uncertain.

The discussion on two-month probation is finished.

The Discussion on the Pure-Interval Probation and Others

156. Then, by the method beginning with "he does not know the limit of offences, he does not know the limit of nights," purifying probation is shown.

160. Next, the canonical text is set down to show the procedure in cases beginning with one undergoing probation who has left the monastic community and then received full ordination again, and so forth.

165. Therein, in the passages beginning with "commits in the meantime many offences, limited in number, not concealed," the meaning is: limited in number and not concealed by way of the determination of offences.

166. "The later class of offence" - it is just one class of offence, but because it was concealed afterwards, it is said "for the later class of offence." "The former" - here too the same method applies.

180. "Defined" and "mixed" - this is just a synonymous expression for "similar" and "of different subject."

The discussion beginning with the purifying probation is finished.

The Discussion on the Two-Monk Section of Eleven and Others

181. Next, regarding the one who conceals, in order to show the procedure, "Two monks" and so forth was stated. Therein, "mixed" means mixed with grave offences and the like. "Pure" means only the category of light offences, excluding offences entailing initial and subsequent meetings of the Community.

184. Thereafter, for the purpose of showing the state of impurity and purity, what begins with "Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community" was stated. Therein, there is nothing whatsoever that is unclear either in wording or in meaning; therefore, both that and all that has not been stated before this should be understood following the text itself.

The discussion beginning with the eleven kinds in the section on two monks is finished.

The commentary on the Chapter on Compilation is finished.

4.

The Section on Settlement

The Discussion on Settlement in the Presence Of

186-187. In the Chapter on Settlement - Having set down the six matrix terms beginning with "a person who speaks what is not according to the Teaching," the elaboration is stated by the method beginning with "a person who speaks what is not according to the Teaching convinces a person who speaks what is according to the Teaching." Therein, "convinces" means he makes known by stating things that resemble reasons and thereby satisfying. "Makes one reflect" means he acts in such a way that the other reflects upon and examines that matter. He does so. "Looks at and reviews" means he acts in such a way that the other looks at that matter and looks at it again and again. He does so. "Shows and demonstrates" - these are synonymous expressions for those very same terms. "Is settled by what is not according to the Teaching" means since he shows what is not according to the Teaching by deluding others through the method of saying "this is the Teaching" and so forth, therefore it is called being settled by what is not according to the Teaching.

188. "It is appeased by rule" means: since one who speaks what is the Teaching shows the Teaching itself without causing confusion, by the method beginning with "this is the Teaching," therefore it is called "appeased by rule."

The discussion on settlement in the presence of is finished.

Discussion on the Verdict of Mindfulness

195. "There are, monks, these five legally valid givings of a verdict of innocence" - herein, the giving to one who is pure and not an offender is one, the giving to one who is censured is one, the giving to one who has requested is one, the giving by the Community is one, and the giving in accordance with the rule by a complete assembly is one - thus there are five. However, these are not obtained by virtue of each factor individually; therefore this is merely a teaching formulation. But the meaning here is that a giving of a verdict of innocence that is endowed with all five factors is legally valid. Therein, "they censure" means they accuse. The remainder is clear in itself. However, this verdict of innocence should be given only to one who has destroyed the taints, not to another, not even to a non-returner. And that is only when he is being accused by another, not when he is not being accused. And when that has been given, the accuser's case does not stand. Even one who accuses him incurs the state of being subject to rebuke, as it is said: "This one who has destroyed the taints has received a verdict of innocence; who will accept your case?"

The discussion on settlement by recollection is finished.

Discussion on the Verdict of Past Insanity

196. "Spoken and undertaken" means spoken by speech and undertaken by body; the meaning is done by going about. "Does the venerable one remember committing such an offence" - herein, "let the venerable one remember committing such an offence"; the meaning is "the venerable one, of such an offence." Or the reading is "having committed," the meaning of that is - having first committed, let the venerable one afterwards remember that offence.

The discussion on settlement by past insanity is finished.

Discussion on the Majority Decision

202. "To settle by decision of the majority": here, that action in which those who speak in accordance with the Dhamma are more numerous, that is called "decision of the majority."

204. Regarding the vote takings that are not legally valid, "trifling" means small, insignificant, merely a matter of quarrelling. "It has not been gone through" means it has not been taken to two or three monasteries, or has not been adjudicated two or three times in those very places. "It has not been remembered and reminded" means it has not been remembered by themselves two or three times by those monks, nor has it been reminded by others. "One knows" means the one taking the vote knows that "those who speak what is not according to the Teaching are more." "It is well if" means that by this method, when the vote is being taken, "it is well if those who speak what is not according to the Teaching may be more" - this is his intention. The same method applies to the other two as well.

"They take not by rule" means those who speak what is not according to the Teaching take two votes each, thinking "in this way we shall become many." "An incomplete assembly takes" means two of those who speak what is according to the Teaching take one vote for those who speak what is according to the Teaching, thinking "in this way those who speak what is according to the Teaching will not be many." "They do not take according to their view" means being those who speak what is according to the Teaching, they take the vote of those who speak what is not according to the Teaching, thinking "we shall side with the powerful faction." Regarding the vote takings that are legally valid, this same meaning should be understood in reverse. Having thus taken the vote, if those who speak what is according to the Teaching are more; as they declare, so that legal case should be settled, and thus it is settled by the decision of the majority. This is the summary here. The detailed explanation, however, will come later as well.

The discussion on settlement by majority decision is finished.

Discussion on the Procedure for Dealing with the Wicked One

207. "Impure" means endowed with impure bodily and verbal actions. "Shameless" means endowed with the characteristic of shamelessness, such as deliberately committing offences and so forth. "Subject to censure" means subject to reproach. Thus, by virtue of these three factors there are three grounds, and the ground of being performed by the Community, and the ground of being performed by rule and by a complete assembly - these two make five grounds for the decision for specific depravity. The remainder here is exactly as stated in the case of the act of censure and so forth. Here, however, this is the meaning of the word - for this is called "decision for specific depravity" because it is to be performed on that person who is more depraved by reason of his evil disposition.

The discussion on settlement for the one who is more blameworthy is finished.

Discussion on Covering Over as with Grass, etc.

212. "To hardness, to fierceness" means to the state of hardness and to the state of fierceness. "To schism" means to schism of the Community. "All together" means without conveying anyone's consent, even the sick should be brought there, and all should assemble together. "Should settle by covering over with grass" - here this procedure is called "covering over with grass" because of its similarity to covering over with grass. Just as excrement or urine, when disturbed, afflicts by its foul smell, but when covered over and well concealed with grass, that smell does not afflict; even so, a legal case which, when being settled by going to its root and subsidiary root, leads to hardness, fierceness, and schism - that, when settled by this procedure, is like excrement concealed by covering over with grass, well settled. This procedure is called "covering over with grass" because of its similarity to covering over with grass.

213. "Gross offences" means both pārājika and saṅghādisesa offences. "Connected with laypeople" means an offence fallen into regarding the abusing, reviling, or making legitimate promises to laypeople in a base manner.

214. "And thus, monks, those monks are emerged from those offences" - thus, when the formal act of covering over with grass has been carried out, at the conclusion of the formal act, however many are assembled there, even those who are asleep, even those who have attained absorption, even those whose attention is elsewhere - all those monks, starting from the ordination boundary, having committed offences other than gross offences and those connected with laypeople, are emerged from all those offences. But those who make an act of manifest disapproval towards each other saying "This is not agreeable to me," or those who, having committed an offence together with them, have not come there, or having come and given their consent, are seated in their dwelling places and so forth - they do not emerge from the offences. Therefore it was said - "Setting aside the act of manifest disapproval, setting aside those who are not present there."

The discussion beginning with the covering over as with grass is finished.

Discussion on Legal Issues

215. "Having intruded upon the nuns" means having entered among the nuns. The meaning of the terms "legal case arising from contention" and so forth has already been stated in the description of the fault of corruption. "Harsh speech" means speech intended to cause mental distress; the meaning is harsh words. "Whatever censure therein" means whatever reproach among those who are censuring. "Censuring" is an indication of the manner; the meaning is reproaching. "Accusing" and "speaking against" - both are merely synonyms for censuring. "Repeated crookedness" means crookedness again and again by body, mind, and speech in that very matter; the meaning is the state of censuring. "Striving against" means censuring having made the effort thus: "Why should I not reproach? I shall indeed reproach!" "Giving of support" means showing the reason for the former statement and giving strength by the latter statement.

"Obligation" and "what is to be done" - herein, obligation itself is what is obligatory, the state of what is obligatory is obligation, the state of what is to be done is what is to be done; both of these are designations for a Community act itself. "An act for which permission ought to be asked" and so forth, however, is a statement of the classification of that very thing. Therein, an act for which permission ought to be asked means an act to be carried out by purifying the Community present within the boundary, by bringing the consent of those deserving of consent, and by announcing three times with the approval of a united Community. A legal act at which a motion is put means an act to be carried out in the aforesaid manner with the approval of a united Community by means of a single motion. A legal act at which a motion is put and is followed by one proclamation means an act to be carried out in the aforesaid manner with the approval of a united Community by means of a single motion and a single proclamation, thus by a proclamation that follows the motion. A legal act at which a motion is put and is followed by three proclamations means an act to be carried out in the aforesaid manner with the approval of a united Community by means of a single motion and three proclamations, thus by three proclamations that follow the motion.

Therein, an act for which permission ought to be asked should be carried out only by asking permission, and should not be carried out by way of a legal act at which a motion is put and so forth. A legal act at which a motion is put also should be carried out only by putting a single motion, and should not be carried out by way of an act for which permission ought to be asked and so forth. However, a legal act at which a motion is put and is followed by one proclamation - there are some that may be carried out by asking permission, and some that may not. Therein, the agreement on a boundary, the removal of a boundary, the giving of the kaṭhina, the withdrawal of the kaṭhina, the designation of a site for a hut, and the designation of a site for a dwelling - these six acts are weighty and it is not proper to carry them out by asking permission. They should be carried out only by announcing the formal act consisting of a motion followed by one proclamation. The remaining thirteen authorisations, and authorisations such as those for the lodging-assigner and the distribution of robes of the dead and so forth - such light acts may be carried out even by asking permission. However, they should not be carried out by way of a legal act at which a motion is put or a legal act at which a motion is put and is followed by three proclamations. A legal act at which a motion is put and is followed by three proclamations should be carried out only by announcing a motion and three formal proclamations, and should not be carried out by way of an act for which permission ought to be asked and so forth - this is the summary here.

In detail, however, the determination of these four acts has already been given in the chapter on acts at the end of the Parivāra, by the method beginning with "In how many ways do they fail?" But whatever is not clear therein, that we shall explain in the chapter on acts itself. For in this way the explanation will not be in an inappropriate place, and because each act will have been understood from the beginning, it will be easy to understand.

216. "What is the root of a legal case arising from contention?" and so on should be understood according to the canonical text itself.

220. In the passage beginning with "A legal case arising from contention may be wholesome," the meaning should be understood in the following manner: that by which they dispute, that arising of consciousness is the contention; and it is a legal case because of its being subject to settlement by the methods of settlement.

222. "A legal case arising from offences may be unwholesome, may be indeterminate; there is no wholesome legal case arising from offences" - here the meaning should be understood by way of what is spoken with reference to a specific point. For in a legal case arising from offences such as digging the earth, where wholesome consciousness is a factor, when that exists it is not possible to say "there is no wholesome legal case arising from offences"; therefore this was not stated with reference to the consciousness that suffices as a factor. Rather, it was stated with reference to this. Whatever legal case arising from offences is a worldly wrong, that is exclusively unwholesome only; therein there is no alternative "may be unwholesome." But whatever is a conventional wrong, since that is unwholesome only for one who deliberately transgresses thinking "I shall transgress this offence," yet for one who unknowingly commits it unintentionally by way of sharing a sleeping place and so forth it is indeterminate, therefore with reference to this state of alternatives by way of intentional and unintentional, this was stated - "A legal case arising from offences may be unwholesome, may be indeterminate; there is no wholesome legal case arising from offences."

But if one were to say "that which one commits with wholesome consciousness, this is called a wholesome legal case arising from offences," then even in the case of offences originating from non-mental causes such as sheep's wool, foot-wiping cloth and so forth, one might commit them with wholesome consciousness, yet even the wholesome consciousness present therein is not a factor of the offence. Rather, by way of bodily and verbal intimation, one or the other of body and speech that have moved and occurred is the factor, and that is indeterminate because it is included in the aggregate of materiality.

But in the passage beginning with "knowing," this is the meaning - Whatever consciousness is a factor of the offence, by means of that knowing the object, and knowing together with the mode of transgression thinking "I shall transgress this," perceiving, having intended by way of the volition to transgress, having planned, crushing by way of endeavour, having considered, having sent forth a mind without hesitation, whatever legal case arising from offences one commits as a transgression - whatever transgression there is of one thus transgressing, this is called "an unwholesome legal case arising from offences."

In the indeterminate section too, whatever consciousness is a factor of the offence, through its absence not knowing, and not knowing together with the mode of transgression, not perceiving, through the absence of the volition to transgress that constitutes a factor of the offence not having intended, through the absence of deliberate crushing not having considered, not having sent forth a mind without hesitation, whatever legal case arising from offences one commits as a transgression - whatever transgression there is of one thus transgressing, this is called "an indeterminate legal case arising from offences."

224. In the passage beginning with "this contention is not a legal case," the meaning should be understood thus: it is not a legal case because of the absence of being adjudicable by means of settlements.

The discussion on legal issues is finished.

Discussion on the Settlement of Legal Issues

228. "However many monks are competent for legal acts": here, in a legal act requiring a group of four, four; in a legal act requiring a group of five, five; in a legal act requiring a group of ten, ten; in a legal act requiring a group of twenty, twenty monks should be understood as competent for legal acts.

230. "Well considered" means it should be accepted after having thoroughly examined it. But having accepted it, a few days should be allowed to pass for the purpose of subduing pride, saying "Today we wash our requisites, today we fire our bowls, today there is one hindrance."

231. "Endless speeches arise" means immeasurable statements arise here and there. "Bhāsāni" is also a reading; the meaning is the same. "Should be authorised by means of a referendum" means he should be authorised either by announcement or by the motion-and-one-announcement formal act of the Community described later. However, the monks so authorised, having either sat down separately or having announced to that very assembly that "nothing is to be discussed by others who are unauthorised," should judge that legal case.

233. "There should be" means there should be in that assembly. "Indeed not the rule has come" means the matrix has not been learnt. "Nor the analysis of the rule" means the Vinaya too is not mastered. "Obstructs the meaning by the shadow of the phrasing" means having grasped merely the phrasing, he rejects the meaning. Having seen monks who are bearers of the Vinaya imposing an offence in cases such as the acceptance of gold, silver, fields and sites, he says: "Why do you impose an offence on these monks? 'Is he not one who abstains from accepting gold and silver?' - thus in the rule only mere abstinence is stated, there is no offence here." Another preacher of the Teaching, because the rule has been learnt, when an offence is being charged against those who wear their robes hanging down, says: "Why do you charge these monks with an offence? 'Shall I not wear my robe evenly all round? - thus is the training to be undertaken' - thus only the mere undertaking of training is stated here, there is no offence here."

234. "As the more numerous monks": here, even one more is indeed "more numerous," what need is there to speak of two or three more.

The discussion on the settlement of disputes by means of resolution is concluded.

Discussion on the Threefold Taking of Lots

235. "For the convincing" means for the purpose of persuading. Regarding "the secret method" and so forth: when the assembly is predominantly composed of those without shame, the secret vote taking should be carried out; when the assembly is predominantly composed of those with shame, the open method; when the assembly is predominantly composed of the foolish, the whispering in the ear method. "Having made of different colours" means the voting tickets for those who speak according to the Teaching and those who speak what is not according to the Teaching should be made dissimilar to each other by assigning a distinguishing mark. Then all those should be placed in a robe-fold and distributed in the manner stated. "It is wrongly taken, it should be withdrawn" means having said "the voting tickets have been wrongly taken," they should be taken again and distributed up to a third time. "It is well taken, it should be announced" means even when those who speak according to the Teaching are in excess by one, it should be announced "the voting tickets have been well taken." And as those who speak according to the Teaching declare, so should that legal case be appeased. Then if even up to the third time those who speak what is not according to the Teaching are still more numerous, having adjourned saying "today is not the time, we shall decide tomorrow," having sought support for the side of those who speak according to the Teaching for the purpose of breaking the faction of those without shame, the vote taking should be carried out on the following day. This is the secret vote taking.

"When it has been taken by the whispering in the ear method, he should be told" - here, if the senior elder of the community takes the voting ticket for those who speak what is not according to the Teaching, he should be made to understand thus - "Venerable sir, you are elderly, advanced in years; this is not fitting for you. But this is the voting ticket for those who speak according to the Teaching" - and the other voting ticket should be shown to him. If he takes that, it should be given. But if he does not understand, then he should be told "do not report it to anyone." The remainder is according to the method already stated. The open method is simply as its meaning implies.

The discussion on the threefold taking of lots is concluded.

Discussion on the Verdict of the Procedure for Dealing with the Wicked One

238. "Or bordering on expulsion" - here, in the case of sexual intercourse, "bordering on expulsion" refers to an offence of wrong-doing. In the case of taking what is not given and so forth, it is a grave offence. "Tries to wriggle out" means trying to wriggle out by saying "I do not remember." "Presses him" means he is pressed with words beginning with "Come now, venerable one." "I do remember, friend" - he acknowledges thus for the purpose of concealing an offence of expulsion. Being pressed again by him, having given the acknowledgement "I do remember," out of fear thinking "Now they will expel me," he said "That was said by me in jest" and so forth. For him, a decision for specific depravity should be performed. If he is virtuous, having fulfilled the observance, he obtains rehabilitation; if not, he will remain just as one expelled. The remainder is of manifest meaning everywhere.

The discussion on the disciplinary procedure for dealing with his wrongdoing is concluded.

The commentary on the Chapter on Settlement is concluded.

5.

The Section on Minor Matters

Discussion on Minor Matters

243. In the Chapter on Minor Matters - "Wrestlers" means fist-fighters. "Village dandies" means townspeople devoted to adorning and beautifying their skin. "Gāmamoddavā" is also a reading; the meaning is the same. "Against posts" means against posts that have been driven in and set up at bathing places.

"Against walls" means against any one of walls made of bricks, stones, or wood. "Were bathing at a rubbing-post" - here, a rubbing-post is a tree hewn like a board and cut with lines in the pattern of an eight-square grid, which is driven in at a bathing place; there, having sprinkled powder on it, people rub their bodies. "With a gandhabba-hand" means with a wooden hand placed at a bathing place; with that, it is said, people take powder and rub their bodies. "With a kuruvindaka-string" means a string of pellets made by binding kuruvindaka-stone powder with lac; holding it at both ends, they rub the body. "Were having a rubbing done by grasping each other" means they rub body against body with one another. A mallaka is what is called a mallaka, made by cutting a crocodile-tooth shape and fashioning it in the shape of the base of a bowl; this is not allowable even for one who is ill.

244. An unpolished vessel means one made by cutting off the teeth; this is not allowable for one who is not sick. However, a piece of brick or a piece of potsherd is allowable. A cloth-strip means a cloth roll. Therefore, for anyone who is bathing, it is allowable to rub the back with a bathing-cloth roll. A hand-like thing means hand-treatment; therefore, for all, it is allowable to do back-treatment with the hand.

245. "Earring" is a designation for pearl pendants and the like hanging from the ear; and not only earrings, but any ear ornament, even a palmyra leaf, is not allowable. "Waist-band" means any hanging string. "Neck-string" means any ornament worn around the neck. "Hip-string" means any hip ornament, even a mere thread. "Bracelet" means a bangle. Upper-arm bracelets and so forth are well known; any ornament, any arm ornament worn below the armpits, is not allowable.

246. Regarding "every two months or two finger-breadths," here, if the hair reaches two finger-breadths within two months, it should be cut within the two months itself. It is not permissible to exceed two finger-breadths. Even if the hair is not long, it is not permissible to exceed even one day beyond two months; thus this is stated as the maximum limit in both respects, but there is no prohibition against cutting it before that.

"Smoothing with a comb" means they scrape with a comb and make the hair settle down. "With a hair-smoother" means with any one made of ivory and so forth. "With a hand-smoother" means performing the function of a smoother with the hand itself, they smooth the hair with the fingers. "With wax-oil" means with any sticky substance such as beeswax, resin, and so forth. "With water-mixed oil" means with oil mixed with water. For the purpose of adornment, there is an offence of wrong-doing in all cases; however, for the purpose of making raised hair lie flat, one should moisten the hand and wipe the head. It is also permissible to wipe with a wet hand a head that is dusty and afflicted by heat.

247. "Monks, not in a mirror or in a bowl of water" - here, bronze dishes and the like in which a facial reflection can be discerned, all fall under the category of mirrors. Rice gruel and the like also fall under the category of bowls of water. Therefore, for one looking at any of these whatsoever, there is an offence of wrong-doing. "Due to illness" means for the purpose of knowing "Has my wound healed over with skin, or not yet?" It is said that it is also suitable for examining one's life-formations thus: "Am I aged or not?"

"They anoint their faces" means they anoint with facial ointments that produce a clear and radiant skin complexion. "They massage" means they massage with various kinds of massage preparations. "They powder" means they smear with face powder. "They mark their faces with red arsenic" means they make decorative marks such as tilakas with red arsenic; these are also not allowable with yellow orpiment and the like. Body cosmetics and the rest are well known. In all cases, there is an offence of wrong-doing.

248. Regarding "Monks, one should not go to see dancing" etc., for one who goes to see any kind of dancing whatsoever, even a peacock dance, there is an offence of wrong-doing. For one who dances himself or causes another to dance, there is also an offence of wrong-doing. As for singing, any kind of singing - whether actors' songs or virtuous songs, even humming through the teeth - when they hum beforehand thinking "We shall sing," this too is not allowable. For one who sings himself or causes another to sing, there is also an offence of wrong-doing. As for music, any kind whatsoever is not allowable. But when one is clearing one's throat, or standing in a place of danger snaps one's fingers, or claps one's hands, there is no offence in that. For one standing within the monastery who sees all of it, there is no offence. For one who goes from dwelling to dwelling thinking "I shall watch," there is indeed an offence. If one seated in the assembly hall sees it, there is no offence. For one who gets up and goes thinking "I shall watch," there is an offence. For one who stands in the street and turns one's neck to watch, there is indeed an offence.

249. "The production of sound" means the making of sound. "There is dissolution" means one is unable to produce what has not been attained; or to enter into what has been attained. "The later generation" means thinking "Our teachers and preceptors too sang in this way," the later generation follows the example of what they have seen; and sings in just the same way. "Monks, with a prolonged" - here "prolonged" means that which proceeds by breaking the various patterns and destroying the syllables. In the Teaching, there is what is called the discourse pattern, there is what is called the Jātaka pattern, and there is what is called the verse pattern; it is not proper to destroy these and make them excessively long. The well-rounded words and syllables should be displayed with a balanced pattern. "Melodic recital" means recitation with melody. In melodic recital, it is said, there are thirty-two patterns such as the wave pattern, the washing pattern, the flowing pattern, and so on. Among these, whichever one wishes, one may use. The characteristic of all of them is proceeding in a balanced manner befitting an ascetic, without destroying the words and syllables and without distortion.

"Woollen cloth with the fleece outside" means they wear a woollen cloak with the woollen fleece turned outward; for one wearing it in such a way, there is an offence of wrong-doing. It is proper to wear it with the fleece turned inward. The discussion on what is befitting an ascetic has been stated in the explanation of the training rule on plant life.

251. "Monks, one's own genitals should not be cut off" - there is a grave offence for one who cuts off the genitals. But for one who cuts off anything else such as an ear, nose, finger, and so forth, or for one who causes such pain, there is an offence of wrong-doing. However, in cases of snake bites, insect bites, and the like, or on account of other ailments, there is no offence for one who releases blood or cuts.

252. "A block of sandalwood had arisen" means a piece of sandalwood had arisen. It is said that he, having had nets cast above and below, was playing in the river Ganges; a block of sandalwood, being carried along by the river current, came and caught in the net, and his men brought it and gave it to him; thus it had arisen. Regarding "a wonder of supernormal power," here the wonder of the supernormal power of transformation is prohibited, but the supernormal power of determination should be understood as not prohibited.

Regarding "Monks, a bowl made of gold should not be kept" and so forth, even if laypeople prepare curry in golden dishes and the like at a meal offering and present them, it is not proper even to touch them. However, dishes and other vessels made of crystal, glass, and bronze are not proper for individual use only; they are proper for communal use or as discarded items from laypeople. "Even a bowl made of copper is not proper, but a plate is proper" - all this was stated in the Kurundī. Regarding "made of jewels," here what is meant is made of jewels such as sapphire and the like. Regarding "made of bronze," here what is made of bell-metal is also included.

253. "To scrape" - this is said for the purpose of making thin. "A plain circular rest" means precisely a circular rest cut with a crocodile-tooth design.

254. "Having whirled around" means having struck against one another. Regarding "a prop for bowls," here it is stated in the Kurundī: "On a ground-stand made of tooth-sticks, creepers, cane, and the like, three bowls may be placed one on top of another; on a wooden stand, two bowls may be placed one on top of another." But in the Mahā-aṭṭhakathā it is stated: "On a ground-stand there is no room for three bowls; it is allowable to place two. The same method applies also to well-constructed wooden stands and pole-stands. However, a wooden stand resembling the tip of a spinning top, bound with three sticks, and a stick-stand have no room even for one bowl; even having placed it there, one should sit holding it with the hand. On the ground, however, only one should be placed overturned."

"At the edge of a ledge" means at the edge of verandah ledges and the like. But if, having turned over, it remains standing right there, it is allowable to place it on such a wide ledge. "At the edge of a plastered flooring" means at the edge of a thin plastered ledge made on the outer side. The determination here should be understood in the same manner as stated regarding the ledge.

"A piece of cloth" means that upon which, having spread it out, the bowl is placed. But in the absence of that, it is allowable to place it on a reed mat, on a tray, on ground made with a clay plastering, or on sand of such a kind where it does not become damaged. But for one placing it on dusty ground or on rough ground, there is an offence of wrong-doing. It is allowable to make a bowl-stand with bricks or with wood. "A wicker stand for bowls" refers to a container shaped like a large-mouthed pot. "Whoever should hang one up" means for one hanging it anywhere whatsoever, there is indeed an offence of wrong-doing. It is not allowable to tie it and place it even on a robe-pole. Whether made for the purpose of storing belongings or for the purpose of sitting and lying down, for one placing it on a bed or a chair anywhere whatsoever, there is an offence of wrong-doing; but it is allowable to tie it together with other belongings and place it. It is allowable to tie it to a frame and hang it down, but even having tied it, it is not allowable to place it on top. But if a bed or a chair has been lifted up and placed on a robe-pole and the like, covered with a frame, it is allowable to place it there. It is allowable to hang it on the shoulder by means of a shoulder strap and place it in the lap. It is not allowable to place it on an umbrella even when full of food, nor a bowl hung on the shoulder; but when tied together with belongings or placed having made a frame, anyone may place it.

255. "With bowl in hand" - here, it is not only one who has the bowl in the hand that is "with bowl in hand," nor is it only pushing open a door panel that is not permitted; but rather, whether the bowl is on the hand, on the back of the foot, or on any bodily limb whatsoever, one is not permitted to push open a door panel, or to lift up a bolt, or to open a latch with a key, with the hand, the foot, the head, or any bodily limb whatsoever. However, having placed the bowl on the shoulder, one is permitted to open at one's ease.

"Gourd bowl" means a bowl made from a gourd; it is not proper to keep one. However, having obtained one, it is proper to use it temporarily. The same method applies to a pot bowl as well. "Pot bowl" means a potsherd. "Alas for me" - this is an exclamation of terror. "One who wears only rag-robes for everything" - here, robes and beds and chairs may be rag-robe material, but food must only be accepted as given.

"Skin peelings" means food remnants chewed and discarded. "Bones" means fish and meat bones. "Leftover water" means mouth-rinsing water. For taking out any of these with the bowl, there is an offence of wrong-doing. One is not permitted to use the bowl as a waste receptacle and wash one's hands in it. It is not proper to pour hand-washing water or foot-washing water into the bowl and take it out. It is not proper to take a clean, unused bowl with a soiled hand; however, having poured water into it with the left hand and taken a mouthful of water, it is proper to take it with the soiled hand. For even by that much it becomes a used bowl; but having washed the hand outside with water, it is proper to take it. When eating fish, meat, fruits, vegetables, and the like, whatever bone or skin peeling one wishes to discard, one is not permitted to place that in the bowl. But whatever one wishes to eat again, one is permitted to place that in the bowl. It is proper to leave bones, thorns, and the like right there, and to pull off the meat with the hand and eat it. However, whatever has been taken out from the mouth and one wishes to eat again, one is not permitted to place that in the bowl. Pieces of ginger and coconut may be bitten and placed back again.

256. "Felt rug" means a piece of rag for wrapping scissors. "Scissors with a handle" means scissors made by attaching a pipphala wood handle or any other kind of stick.

"Became mildewed" means they became stained with dirt. "To fill with yeast" means to fill with yeast powder. "With flour" means with flour powder mixed with turmeric. "Stone powder" refers to powdered stone; the meaning is "I allow it to be filled with that." "To coat with beeswax" means to smear with beeswax. "The stone powder broke apart" means the smeared beeswax breaks apart. "A stone powder case" means a cloth for beeswax; however, in the Kurundī it is stated that the stone powder case is in accordance with the scissors sheath case. "Robe-making frame" means either a frame or any one of the reed mats or woven mats to be spread thereon. "Frame-cord" means the cord with which, while sewing a double-layered robe, they also bind the robe on the frame. "The robe-making frame was not sufficient" means a robe-making frame made to the measure of a tall monk; therein, when a short monk's robe is spread out, it is not sufficient, it remains only within; the meaning is that it does not reach the sticks. "A frame with a stick" means the meaning is "I allow another frame to be tied in the middle of that one, to the measure of the other monk."

"A lath" means folding back and doubling over the edge of the reed mat to the measure of the frame with a stick. "A peg" means a peg for inserting between the layers of a double-layered robe. "A binding cord" means a cord for binding a small frame together with the large frame. "A binding thread" means a thread for binding the robe to the small frame. "Having bound together, to sew the robe" means having bound the robe thereon with that thread and then to sew it. "Were uneven" means some are small, some are large. "A measuring strip" means any palm leaf or the like for making a measurement mark. "A marking thread" means making a mark with a turmeric thread, just as carpenters do on timber with a black thread. "Were receiving with their fingers" means they receive the needle point with their fingers. "A thimble" means a finger sheath.

257. "Work-shop container" means any kind of box for bowls and the like. "On high ground" means the meaning is: I allow to make it on high ground by heaping up earth. "Having made a ceiling, to plaster inside and out" means the meaning is: having removed the roofing, having made a firm framework, to plaster both inside and outside with clay. "With a bamboo or wooden rod inside" means the meaning is: having placed a bamboo or a wooden rod inside, to roll it up together with that. "A binding cord" means a binding cord for what has been thus rolled up.

258. A ladle water strainer is one made by binding together three sticks.

259. "Whoever should not give it" means whoever does not give it to one who has no water strainer, for him there is an offence. But whoever asks even when a water strainer exists in his own hand, to him it need not be given unwillingly. "A water strainer with a stick" means like the lye-strainer of washermen, having tied a cloth on a frame bound to four legs, water should be poured onto the stick in the middle; it filters through, filling both compartments. "A spreading cloth" is that which, having spread in water, they take water with a pot; for having tied a cloth to four sticks and having driven four stakes into the water and having tied it to them, having freed all the edges from the water and having spread it in the middle, they take water with a pot. "A mosquito net" is called a robe-tent.

260. "Bodies full of humours" means bodies swollen with disorders such as phlegm and the like. "Post for the bolt" refers to a bolt-post of the same measurement as the door post, in which three or four holes are made and pins are inserted. "Door bolt" refers to a bolt-loop inserted after piercing through the door post. "Door pin" means inserted after making a hole in the middle thereof. "Door latch" means fitted on top. "To make a circular base" means to pile up on a low foundation. "Pipe for the steam" means an opening for the escape of smoke. "To perfume" means to perfume with fragrance. "Water stand" means a place for storing water. There, having placed water in a pot, it should be dispensed with a saucer. "Porch" means a door porch.

261. "Three coverings": here, the sweat room covering and the water covering are suitable only for one who is doing preliminary work; they are not suitable for paying respect and so forth in the remaining cases. The cloth covering is suitable for all activities. "There was no water" means there was no bathing water.

262. "Balance" means a water-lifting balance like that of vegetable sellers. "Pulley" is said to be a hauling device drawn by long straps and the like, either by yoking oxen or by grasping with the hands. "Wheel device" means a wheel-and-bucket device. "Hide vessel" means a leather container to be attached to either a balance or a pulley. "Was unconcealed" means it was not enclosed. "Water-wiper" - one made of stick, one made of horn, or one made of wood is suitable; in the absence of one, it is suitable to dry off water even with a piece of cloth.

263. "Water inlet" means a channel for the inflow of water. "Peaked-roof sweat room" is called one with wing-boards fixed around; having placed wing-boards on the circular ridge-piece above the rafters, this is the name for a roof made with a peaked covering. "For four months with the sitting cloth" means the meaning is that one should not stay apart from the sitting cloth for four months.

264. "Strewn with flowers" means spread with flowers. A felt rug (namatakaṃ) is one made of sheep's wool, not woven, and should be used in the manner of a piece of leather. A receptacle for condiments (āsittakūpadhānaṃ) is a term for a casket made of copper or silver, but since it is prohibited, even one made of wood is not allowable. "Bowl-stand" (maḷorikā) means a stick-holder is what is meant. Staff-stands, leaf-stands, and basket-backs are also included herein. For since it comes under the general category of stands, whether with a hole, whether bored or unbored, it is allowable. "From the same dish" means here, if one monk, having taken fruit or cake from the dish, goes away, when he has departed, it is allowable for the other to eat the remainder. And for the other too, when that is finished, it is allowable to take again.

265. "Possessed of eight factors" - here, it is proper to overturn the bowl against one possessed of even a single factor, whether within the boundary or having gone outside the boundary or at rivers and so forth. When the bowl has been thus overturned, no gift worthy of offering should be accepted at his house - "Do not accept alms-food at such-and-such a person's house" - this should be sent to other monasteries as well. At the time of righting the bowl, however, having had him request up to three times, having had him leave arm's reach, the bowl should be righted by a formal act with a motion and one announcement.

268. "Having put him in front" means having placed him at the fore. "Let them be gathered up" means let them be collected. "Cloth carpeting" means a cloth spread. It is said that he had it spread with this intention: "If I shall obtain a son, the Blessed One will step upon my cloth carpeting," but he was incapable of obtaining a son; therefore the Blessed One did not step upon it. If he had stepped upon it, later, not obtaining a son, he would have taken up the view: "This one is not omniscient." This, then, is the reason for the Blessed One's not stepping upon it. Moreover, since monks who, not knowing, might step upon them, would be despised by householders; therefore, to free monks from contempt, he laid down a training rule. This is the reason for laying down the training rule.

"When requested for the sake of a blessing" means whether she has given birth or is heavily pregnant, in such situations when one is requested for the sake of a blessing, it is proper to step upon it. A foot-wiping cloth is a covering spread at the place for washing feet, for the purpose of stepping on with washed feet; it is proper to step upon that.

269. A foot-scrubber is one made in the shape of a lotus receptacle, with thorns raised up for the purpose of scrubbing the feet. Whether it be round or of a square shape and so forth, because it is devoted to luxury, it is indeed rejected; it is not proper either to accept or to use it. "Gravel" means stone is meant. A stone pumice is also proper. "Fan" means a hand-fan is meant. As for the palm-leaf fan, whether it be made of palm leaves, or of bamboo strips and bark, or of peacock feathers, or of leather articles, all are proper. For the mosquito-fan, handles made of ivory or horn are also proper; for the bark-strip fan, those made of ketaka shoots, kuntāla leaves, and so forth are also included.

270. Regarding "an umbrella for one who is sick," here, for one who has bodily fever, or bile disorder, or weak eyes, or any other ailment that arises without an umbrella, an umbrella is suitable whether in the village or in the forest. During the rainy season, however, it is suitable for the purpose of protecting the robe and also for the purpose of protecting oneself in dangers from wild animals and thieves. A single-leaf umbrella, however, is suitable everywhere.

"His sword" means "a sword of his." "Is gleaming" means it gleams. Regarding "authorisation as to a walking staff," here, only a stick of proper measure, four cubits in length, should be given after authorisation. One shorter or longer than that is suitable for all even without authorisation. A pingo-basket, however, is not suitable for one who is not sick; even for one who is sick, it should be given only after authorisation.

273. "For a ruminant" - here, except for the ruminant, for the rest, there is an offence for those who retain in the mouth and swallow the belching that has come up. But if, without being retained, it simply goes down the throat, it is allowable.

"Whatever while being given" - the meaning is: whatever, while being given by donors, has fallen outside the received vessel, I allow that to be taken by the monk himself and consumed. This has already been explained in the chapter on food.

274. "I will make a commotion" means "I will make a noise." There is no offence in cutting nails with a nail-cutter and the like, but the nail-cutter was allowed for the purpose of maintenance. "Polished to a shine" means they have all twenty nails scraped and polished. "Just the dirt" means the meaning is "I allow to remove just the dirt from the nails."

275. "Razor case" means a razor sheath. "Having their beards trimmed" means having their beards cut with scissors. "Having their beards grown long" means making their beards long. "Goatee" means what is called a goat-beard, kept long on the chin. "Square-cut" means four-cornered. "Chest hair removed" means the removal of hair on the chest. "Belly hair-line" means the setting of a line of hair on the belly. "There is an offence of wrong-doing" means in all cases such as having the beard trimmed and so forth, there is an offence of wrong-doing. "Due to illness, the hair on the private parts" means due to illness such as boils, wounds, sores, and the like. "With scissors" means due to illness such as boils, wounds, sores, and head disease. There is no offence in having nose hair removed with gravel and the like. However, tweezers are allowed for the purpose of maintenance. "Monks, grey hair should not be plucked out" - here, whatever hair, whether grey or not grey, that has grown up on the eyebrow, or on the forehead, or on the moustache and stands unsightly, it is allowable to have such hair plucked out.

277. "Copper dealers" means traders in copper goods. "Binding amount" means the amount for binding knives, axes, staffs, and so forth.

278. Regarding "Monks, without a waistband": here, one who goes out without having tied it, wherever he remembers, there he should tie it. It is allowable to go thinking "I shall tie it in the sitting hall." Having remembered, as long as one does not tie it, one should not go for almsfood. "Gourd-shaped" means one with many cords. "Water-snake-shaped" means one resembling the head of a water snake. "Tambourine-shaped" means one made by winding into the shape of a tambourine circle. "Lute-shaped" means one in the shape of a decorative fringe. For even one of this kind is not allowable, let alone many. Regarding "a strip of cloth, a pig-snout-shaped one": here, a strip of cloth that is plain-woven or woven with fish-bone pattern is allowable; the rest, of the type of elephant-hide and so forth, are not allowable. "Pig-snout-shaped" means one in the shape of a key-sheath. However, a single-corded one and a ring-shaped waistband conform to the pig-snout-shaped one. "I allow, monks, a tambourine-shaped one, a lute-shaped one" - this is allowed only for the fringes. And here, decorative fringes of more than four are not allowable. "Beautiful binding" means a binding sewn by winding around the opening circle. "Ball-shaped" means a binding sewn in the shape of a small drum; for ends sewn in this way are firm. "Edge" means the border is what is meant.

280. "Elephant-trunk style" means wearing the lower robe with a hanging fold in the shape of an elephant's trunk from the base of the navel, like the garment of women cloth-workers. "Fish-tail style" means wearing the lower robe with one end of the hem hanging on one side and one edge hanging on the other side. "Four-cornered style" means wearing the lower robe displaying four corners - two above and two below. "Palm-leaf style" means wearing the lower robe by hanging the cloth in the shape of a palm-leaf fan. "Hundred-pleated style" means wearing a long cloth folded many times to make a waistband, or wearing it displaying continuous pleats on the left and right sides. However, if one or two pleats are visible from the knee downwards, it is allowable.

"They wear the lower robe tucked up" means they wear it with the hem tucked up like wrestlers and the like; to wear it in this manner is not allowable even for one who is ill or one who is travelling on a road. Also, when travelling on a road, lifting up one or two corners and attaching them on top of the inner robe, or wearing one ochre robe underneath in that manner and wearing another over it on the outside - all of this is not allowable. However, one who is ill is permitted to show the waistband of the ochre robe underneath and wear another one over it. When one who is not ill wears two lower robes, they should be worn folded together. Thus, whatever is prohibited here and whatever is in the explanation of the training rules; avoiding all of that, one should wear the lower robe evenly, covering the three circles without any distortion. One who makes any distortion whatsoever is not freed from an offence of wrong-doing. "Monks, the upper robe should not be worn in the manner of laymen" - having thus prohibited wearing the upper robe in the manner of laymen, not wearing it in that manner, making both edges even when wearing it is called "wearing it evenly"; it should be worn thus.

Therein, whatever is the white-cloth wearing, the wanderer wearing, the single-cloth wearing, the drunkard wearing, the harem-woman wearing, the elder-matron wearing, the hut-entering wearing, the brahmin wearing, the turn-taking monk wearing, and so forth - any wearing that is different from the characteristic of even wearing, all of this is called "wearing in the manner of laymen." Therefore, just as the white-clothed half-practice Nigaṇṭhas wear their upper robes, just as certain wanderers open the chest and place the outer robe on both shoulder-tips, just as people with a single cloth cover the back with one end of the cloth they have worn as a lower robe and place both edges on both shoulder-tips, just as drunkards and the like wrap the cloth around the neck and let both ends hang over the belly; or throw them over the back, just as harem women wear the upper robe as a veil showing only as much as the pupils of the eyes, just as elder matrons wear a long cloth as a lower robe and with one end of that same cloth cover the entire body, just as farmers entering a field hut wrap the cloth and tuck it into the armpit and with one end of that same cloth cover the body, just as brahmins pass the cloth between both armpits and tuck it onto the shoulder-tips, just as a turn-taking monk, having worn the robe over one shoulder, opens the left arm and raises the robe onto the shoulder-tip; not wearing it in such ways, avoiding all these and other such faults in wearing, one should wear the upper robe evenly without any distortion. Not wearing it in that manner, for one who carelessly makes any distortion whatsoever, whether in the monastery or in a house, there is an offence of wrong-doing.

281. "Shaven-headed servants" means the intention is those people who carry the king's requisite goods wherever he goes. "A pingo in the middle" means a load that, having been suspended in the middle, is to be carried by two persons.

282. "Not good for the eyes" means it is not beneficial for the eyes; it causes deterioration. "Is not agreeable" means it is not pleasing. "Eight finger-breadths at the most" means eight finger-breadths at the most by the standard finger-breadth of humans. "Very small" means extremely tiny.

283. "Setting fire to a grove" means they set fire to grass, forests, and so forth. "Counter fire" means a fire set against the fire. "Protection" means safeguarding by making a clearing of vegetation or by digging a trench. Here, however, when an unordained person is present, one is not permitted to set fire oneself; when none is present, one is permitted to set fire, to clear the ground and remove the grass, to dig a trench, and even to break off green branches to extinguish the fire; whether the fire has reached the dwelling or has not reached it, one is likewise permitted to extinguish it. However, with water, only allowable water is permitted, not otherwise.

284. "When there is a task to be done" means when there is a task such as gathering dry wood and so forth. "The height of a man" means the measure of a person. "In emergencies" means having seen wild animals and the like, or being lost on the path, or wishing to look at the directions, or having seen a forest fire or a flood approaching - in such emergencies, it is proper to climb even a very tall tree.

285. "With good pronunciation" means with a sweet voice. "Let us render into metre" means let us render it into a mode of recitation in the Sanskrit language, like the Vedas. "In its own language" - here, "its own language" means the Māgadhī usage, the manner of expression spoken by the Perfectly Enlightened One.

286. "Worldly knowledge" means "everything is leftover," "everything is not leftover," "the crow is white," "the heron is black"; "for this reason and for that reason" - thus it is a sectarian treatise connected with pointless reasoning of this kind.

288. "Was interrupted" means it was cut off, concealed.

289. "Due to illness" means for whatever illness garlic is a medicine; the meaning is "due to that reason."

290. Regarding "urinal footrest": here, a footrest is suitable to be made with bricks, stones, or wood. The same method applies to the toilet footrest as well. "Enclosure" means the interior of the surrounding area of the toilet hut.

293. "Should be dealt with according to the rule" means: in a matter of wrong-doing, he should be dealt with by a wrong-doing offence; in a matter of expiation, he should be dealt with by an expiation offence. What is made for the purpose of striking is called a "weapon"; this is a designation for any kind of armament whatsoever. The meaning is: "Setting that aside, I allow all other bronze items." "And foot-scrubbers and potter's ware" - herein, "foot-scrubber" has already been explained. "And potter's ware" means: it refers to Dhaniya's entire hut made of clay. The remainder is clear everywhere.

The discussion on minor matters is concluded.

The commentary on the Chapter on Minor Matters is concluded.

6.

The Section on Lodgings

Discussion on the Allowance of Dwellings

294. In the Chapter on Lodgings - "Had not been laid down" means had not been permitted. "Dwelling" means the remaining abode apart from a half-roofed house and so forth. "Lean-to" means a house with a roof shaped like a supaṇṇa's wing. "Mansion" means a long mansion. "Long building" means a mansion itself, with a pinnacled upper chamber established upon an upper open terrace. "Cave" means a brick cave, a stone cave, a wooden cave, or an earthen cave. "For the Community of the four directions, whether come or not yet come" means for the Community of the four directions, both those who have come and those who have not yet come, whose movement is unobstructed in the four directions.

295. In the verses of thanksgiving - "Cold and heat" is stated in terms of adverse seasons. In "and rains in the cold season too," here "cold season" refers to a chilling wind. "Rains" means simply direct rainfall from clouds. "All these ward off" - these should all be connected with this very word.

"Is warded off" means is warded off by the dwelling. "For the purpose of shelter" means for the purpose of concealment. "For the purpose of comfort" means for the purpose of comfortable living through the absence of dangers such as cold and so forth. "And for meditating and for insight" - this pair of words too should be connected with the very word "and for the purpose of comfort." For this is what is meant - the gift of a dwelling is for the purpose of comfort; what is the purpose of comfort? The happiness that comes from meditating and practising insight - it is for that purpose. Alternatively, it should be connected with the following word as well - the gift of a dwelling is for meditating and for practising insight; the gift of a dwelling to the Community by one who gives thinking "here they will meditate and practise insight" is praised as the highest by the Buddha. For this was said: "And he is a giver of all, who gives a dwelling."

And because it is praised as the highest, there is the verse "therefore a wise man." "And lodge the very learned there" - here one should lodge in the dwellings those who are very learned in the texts and those who are very learned through penetrative insight. "To them food and" means whatever is suitable for them - food and drink, cloth, and lodgings such as beds and chairs - all that to those who are upright, of uncrooked minds. "Should give" means should bestow. And that with a clear mind, without failing in mental clarity; for to one whose mind is thus clear, they teach him the Teaching, etc. He attains final nibbāna without mental corruptions.

296. Regarding "a hole for pulling through the door cord, a door cord": here, as for the cord, even if it is made from leopard skin, it is suitable; there is nothing that is not suitable. "Three keys" means three locks. Regarding "a mechanism, a pin": here, whatever mechanism one knows, that is the mechanism, and it is suitable to make a pin for opening it. A railing window means one similar to a railing around a shrine. A lattice window means one bound with lattice-work. A slatted window means a window with upright slats. Regarding "screen": here the meaning is "I allow a cloth foot-wiper to be fastened." Regarding "window mattress": the meaning is "I allow a mattress to be made to the size of the window and fastened." "Raised mat" means a raised platform. "A bed of split bamboo" means a cane bed; or one woven with strips of bamboo.

297. "Rectangular chair" (āsandiko) refers to a square seat. From the statement "even a high rectangular chair," it should be understood that on the one hand, a long seat with legs of eight finger-breadths is allowable, but a square rectangular chair is allowable even if it exceeds the measurement. A "seven-limbed" (sattaṅgo) is a bed made with backrests on three sides; this too is allowable even if it exceeds the measurement. "Plaited chair" (bhaddapīṭhaṃ) refers to a seat made of cane. "Cloth chair" (pīṭhikā) is simply a seat bound with rags. A "sheep-footed chair" (eḷakapādapīṭhaṃ) refers to a seat made like a dining board, with legs placed upon a wooden strip. A "chair with emblic myrobalan-shaped legs" (āmalakavaṭṭikapīṭhaṃ) is a multi-legged seat fashioned in the shape of emblic myrobalan fruits. These are the seats that have come down in the canonical text. However, any seat made of wood is allowable - this is the determination here. "Stool" (kocchaṃ) means one made of usīra grass or of muñja and pabbaja reeds.

Regarding "supports for the bed of eight finger-breadths at the most," here "eight finger-breadths" means the standard finger-breadth measurement of human beings. A "carpet" (cimilikā) refers to a spread laid on a prepared floor for the purpose of protecting the covering. "Tree cotton" (rukkhatūlaṃ) means the cotton of any trees such as the silk-cotton tree and others. "Creeper cotton" (latātūlaṃ) means the cotton of any creepers such as the milk creeper and others. "Reed cotton" (poṭakitūlaṃ) means the cotton of any grass species such as poṭaki grass and others, even including sugar cane reeds and the like. By these three, all plant life is included. For apart from trees, creepers, and grass species, there is no other plant life; therefore the cotton of any plant life whatsoever is allowable for a pillow, but when it comes to a mattress, all of this is called impermissible cotton. And not only this cotton for a pillow, but also the hair of all birds such as geese and peacocks, and of all quadrupeds such as lions and others, is allowable. However, any flowers such as piyaṅgu flowers, bakuḷa flowers, and the like are not allowable. Tamāla leaves alone are not allowable, but mixed with other materials they are allowable. The five kinds of cotton beginning with wool that are permitted for mattresses are also allowable for pillows.

"Half the body" (addhakāyikāni) means the size of half the body, upon which they rest from the hip up to the head. "The size of the head" (sīsappamāṇaṃ) means that which, when measured across at three corners, the distance between two corners being a span and four finger-breadths, and the middle area being a fist-cubit. But in length, one and a half cubits or two cubits - so it is stated in the Kurundī. This is the maximum limit of the head-size measurement. Above this is not allowable, but below this is allowable. For one who is not ill, only two are allowable - a head-support and a foot-support. For one who is ill, it is also allowable to spread out pillows and, having made a covering on top, to lie down. The Elder Phussadeva said: "With the five kinds of permissible cotton that are allowed for mattresses, even a large pillow is allowable." But the Elder Upatissa, the Vinaya-bearer, said: "For one making it thinking 'I shall make a pillow,' whether inserting permissible cotton or impermissible cotton, only the prescribed measurement is allowable."

"Five mattresses" means mattresses filled with the five kinds of stuffing beginning with wool. For their enumeration is stated by way of the enumeration of cotton stuffing. Therein, by the term "wool" is included not merely sheep's wool alone; setting aside human hair, the hair of any birds and quadrupeds of allowable and non-allowable flesh - all of it is included here by the term "wool" itself. Therefore, having made the mattress covering from any one of the six robes or the six accessory robes, and having stuffed all of that inside, it is allowable to make a mattress. However, even without stuffing in sheep's wool, having folded a blanket itself fourfold or fivefold and stuffed it in, it still counts as a wool mattress.

Among the cloth mattress and so forth, it should be understood that a cloth mattress is one made by folding up or stuffing inside any new cloth or old cloth; a bark mattress is one made by stuffing in any bark; a grass mattress is one made by stuffing in any grass; a leaf mattress is one made by stuffing in any leaves except pure tamāla leaves. However, tamāla leaves mixed with something else are allowable; pure ones are not allowable. There is no fixed measure for a mattress; having considered what is suitable for a bed mattress, a chair mattress, a floor-spreading mattress, a walking-path mattress, and a foot-wiping mattress, the measure should be made according to one's own preference. Moreover, that the five kinds of stuffing beginning with wool are also allowable for a mattress - "it is also allowable for a leather mattress" is stated in the Kurundī. By this it is established that it is allowable to use a leather mattress.

"They spread a bed mattress on a chair" means they spread a bed mattress on a chair; it is fitting to say they carry it for the purpose of spreading. "Without making a cobweb cloth" means without placing a carpet underneath. "To sprinkle" means to apply spots on top with dye or turmeric. "Line decoration" means line decoration on the covering of the mattress. "Outline of the hand" means the impression of the five fingers.

298. "Resin" means tree resin or gum. "Flour paste" means flour residue. "Clay mixed with rice powder" means clay mixed with rice powder. "Mustard powder" means ground mustard. "Melted beeswax with oil" means melted beeswax. "It was too abundant" means it remained standing drop by drop. "To wipe off" means to clean. "Clay mixed with earthworm castings" means clay mixed with earthworm dung. "Astringent decoction" means the astringent decoction of emblic myrobalan and yellow myrobalan.

299. "Monks, an inspired design should not be made" - here, not only figures of women and men, but even figures of animals, even down to figures of earthworms, it is not proper for a monk to make himself or to say "make it." Even to say "lay follower, make a door-guardian" is not permissible. However, it is permissible to have others make subjects that inspire confidence, such as the Jātaka collection, the Incomparable Gift, and so forth, or subjects connected with disenchantment. Garland work and the like may also be done by oneself.

300. "Open to view" means a single open area crowded with people. "Three inner rooms" - here, "a square inner room" means a four-sided room. "A long inner room" means a long room whose length is two or three times its width. "A storied inner room" means either a pinnacled room on an upper storey or a flat-roofed room.

"A prop-footed support" means made by boring into a log and driving pegs into it. The meaning is: "I allow that movable wall-support to be set up on the ground for the purpose of propping up a decayed wall-base." "A protective shutter" means a shutter for the purpose of protection from rain. "Plaster" means clay kneaded together with calf dung and ash.

"Veranda" is a term for a porch. "Covered terrace" is the term for the place where those going out and those coming in strike with their feet, made by extending the wall on both sides at the dwelling door. It is also called "paghāna." "Surrounding room" is said to be the encircling structure all around the middle of the inner room. "Pakuṭa" is also a reading. "Shed" means a covered porch made by placing a bamboo pole in a dwelling without a veranda and then inserting rafters from it. "A sliding shutter" is a shutter fitted with a track.

301. "Drinking vessel" means a vessel for giving drinking water to those who are drinking. A cup and a bowl are in accordance with a drinking water conch.

303. "Gate-post" means a door-panel made by inserting a long timber post and binding it with thorny branches. "Cross-bar" means a door-panel fitted with a wheel, as at village gates.

305. Chariots yoked with mules are mule-drawn chariots. "Adorned with jewelled earrings" means adorned with jewelled earrings.

"Attained final Nibbāna" means attained final Nibbāna through the final extinguishment of the mental defilements. "Become cooled" means become cooled through the absence of the burning heat of defilements. "Without clinging" is said to mean without clinging through the absence of the clinging of defilements.

"Having cut off all attachments" means having cut off longings either for sense objects such as forms and so forth, or for all existences. "Anguish from the heart" means having removed the distress of defilements from the mind. "Expenditure" is said to mean the act of spending.

307. "Whose words were to be heeded" means that many people considered his words as worthy of being accepted and listened to. "Made parks" means those who had wealth made them with their own wealth. To those who had little wealth and those who had no wealth, he gave wealth. Thus, having given one hundred thousand kahāpaṇas and goods worth one hundred thousand, he went to Sāvatthī, having established a dwelling-place at every yojana along the road of forty-five yojanas.

"Covered with a covering of ten million" means he covered it by paying ten million kahāpaṇas for ten million kahāpaṇas' worth. Wherever there were trees or ponds, he took the measure of their surrounding area and covered and gave it in another place. Thus his treasure of eighteen koṭis came to exhaustion.

"This occurred to the prince" means that, having seen the serene expression on the face of the householder even as he was giving up so much wealth, this occurred to him. "Built a porch" means he built a seven-storeyed gateway mansion.

Then the householder Anāthapiṇḍika had dwelling-places built in Jeta's Grove etc. "Had pavilions built" means that with another eighteen koṭis he had these dwelling-places and so forth built on a plot of land measuring eight karīsas. For the Blessed One Vipassī, the householder Punabbasumittā purchased a plot of land measuring one yojana by covering it with golden bricks and had a dwelling-place built. For Sikhī, the householder Sirivaḍḍha purchased a plot measuring three gāvutas by covering it with golden sticks; for Vessabhū, the householder Sotthija purchased a plot measuring half a yojana by covering it with golden ploughshares; for Kakusandha, the householder Accuta purchased a plot measuring one gāvuta by covering it with golden elephant footprints; for Koṇāgamana, the householder Ugga purchased a plot measuring half a gāvuta by covering it with golden bricks; for Kassapa, the householder Sumaṅgala purchased a plot measuring twenty usabhas by covering it with golden tortoises; for our Blessed One, the householder Sudatta purchased a plot of land measuring eight karīsas by covering it with kahāpaṇas and had a dwelling-place built. Thus, prosperities gradually decline - this is indeed sufficient to become disenchanted with all prosperities, sufficient to become liberated.

308. "Broken" means a place that is damaged. "Cracked" means a place that is split. "Will repair" means will restore to its original condition. However, a monk who has received new construction work should not, having taken up axes, adzes, chisels and so forth, do it himself; he should ascertain what has been done and what has not been done.

310. "Going behind step by step" means that the Elder, it is said, tending to the sick and looking after the aged and elderly, comes at the very rear of all. This was his regular practice. Therefore it was said - "going behind step by step." "The best seat" means the Elder's seat. "The best water" means the water of dedication. "The best almsfood" means the almsfood of the senior monk of the Community. "Having placed between the thighs" means having placed between the four legs.

315. "Established" means he established it having made a donation of eighteen koṭis. Thus he gave away all fifty-four koṭis in total. Thus he gave away altogether fifty-four crores.

The discussion on the allowance of dwellings is concluded.

Discussion on the Prohibition of Seats, etc.

316. "Whose food is not finished" means a monk who is eating anywhere - whether in a house, in a monastery, or in the forest - should not be evicted while his meal is unfinished. In a house, one who has come afterwards should take his almsfood and go. If people or monks say "Come in," he should say "If I enter, the monks will get up." But when it is said "Come, venerable sir, there is a seat," he should enter. If no one says anything, he should go to the dining hall and, without going too close, should stand in a suitable place. But when an opportunity is made and it is said "Come in," he should enter. But if a monk who is not eating is seated at the seat that is due to him, it is proper to make him get up. However, among congee, hard food, and so forth, having drunk or eaten anything whatsoever, as long as another has not arrived, it is not proper to evict one who is seated, even if empty-handed. For he is indeed one whose food is not finished.

"If he evicts" means if he evicts even by transgressing an offence. "And he has been invited to admonish" means the one whom he evicts, and this monk has been invited to admonish, he should be told - "Go, bring water." For this is the only ground on which one may command a more senior monk. If he does not even bring water, then showing what should be done by a more junior monk, he said "Having properly swallowed the grains of rice" and so forth.

"A suitable sleeping place for one who is sick" - here, one who is sick with cough, fistula, dysentery, and so forth, for whom spittoons, chamber pots, and such things need to be placed. Or one who is a leper and damages the lodging; for such a person, a separate lodging in one of the lower storeys, leaf huts, and so forth should be given. For one whose dwelling does not damage the lodging, even the best sleeping place should be given. Also one who undergoes any treatment among oil-drinking, purging, nasal treatment, and so forth - all such are indeed sick; for him too, having considered, a suitable lodging should be given. "By trickery" means by a small pretext such as merely a headache and the like. "Having counted the monks" means having ascertained the number of monks in the monastery, knowing "there are this many monks."

The discussion on the obstruction of seats and so forth is concluded.

Discussion on the Allocation of Lodgings

318. "Sleeping places" means bed-spaces. "By sleeping place allocation" means by apportioning of sleeping places; the meaning is: I allow, having announced the time on the day of entering the rains, one bed-space to be assigned to one monk. "When assigning by sleeping place allocation" means being assigned by apportioning of sleeping places. "The sleeping places exceeded" means the bed-spaces were in surplus. The same method applies to dwelling allocation and so forth. "An additional share" means to give yet another share as well. For when monks are very few, two or three residential cells should be given to each monk. "It should not be given unwillingly" means it should not be given against one's wish. Therein, when an additional share has been taken on the day of entering the rains, that additional share should not be given to those who arrive later against one's own wish. But if the one by whom it was taken, of his own wish, gives that additional share or the first share, it is allowable.

"To one standing outside the boundary" means to one standing outside the surrounding boundary. But even to one standing far away within the surrounding boundary, it is indeed obtainable. "Having taken a lodging" means having taken it on the day of entering the rains. "Obstructing at all times" means they obstruct even during the seasonal period after the lapse of four months. Among the three lodging assignments, the first and the last - these two assignments are permanent.

Regarding the intermediate release, this is the decision: In a certain monastery there is a lodging of great gain. The lodging owners, having respectfully attended upon the monk who has entered the rains with all requisites and having invited him, give many monastic requisites at the time of departure. Great elders, having come even from afar, take it on the day of entering the rains, dwell in comfort, and having completed the rains residence, take the gain and depart. The resident monks, thinking "We do not obtain the gain arising here; always only the visiting great elders obtain it; let them themselves come and look after it," do not look after it even when it is falling into ruin. The Blessed One, for the purpose of its maintenance, said: "The intermediate release should be assigned on the day after the invitation ceremony for the purpose of the future rains residence."

The one assigning it should say to the elder of the Saṅgha: "Venerable sir, please take the intermediate release lodging." If he takes it, it should be given. If not, by this same method, beginning with the next elder in succession, whoever takes it, it should be given to him, even to a novice at the very least. By him that lodging should be maintained for eight months. Whatever is broken or cracked in the roofing, walls, or floors, all that should be repaired. Having spent the day with recitation, questioning, and so forth, it is also allowable to stay there at night. Having stayed at night in the residential cell, it is also allowable to spend the day there. It is also allowable to stay there both night and day. Senior monks who come during the seasonal period should not be obstructed. But when the day of entering the rains has arrived, if the elder of the Saṅgha says "Give me this lodging," he does not obtain it. Having said "Venerable sir, this intermediate release has been taken and maintained by one monk for eight months," it should not be given. It is taken by the very monk who has maintained it for eight months.

However, in a lodging where they give requisites twice in one year, every six months, the intermediate release should not be assigned for that. Or where they give three times, every four months, or where they give four times, every three months, the intermediate release should not be assigned for that. For that lodging will receive its maintenance through the requisites themselves. However, in a lodging where they give many requisites only once in one year, the intermediate release should be assigned for that. This, then, is the discussion on lodging assignment that has come in the canonical text by way of the day of entering the rains within the rains residence.

This lodging assignment, however, is of two kinds - during the seasonal period and during the rains residence. Therein, during the seasonal period, some visiting monks arrive before the meal, some after the meal, during the first watch, the middle watch, or the last watch; whenever they arrive, at that very time monks should be made to rise and the lodging should be given. There is no improper time for this. The lodging assigner, however, should be a wise person, and one or two bed-spaces should be kept aside. If at an untimely hour one or two elders arrive, they should be told - "Venerable sir, if monks are made to rise from the beginning, all the monks will have their belongings displaced; please stay in our own dwelling place."

However, when many have arrived, monks should be made to rise and it should be given in order. If one residential cell each is sufficient, one residential cell each should be given. Therein, the fire hall, the long hall, the pavilion, and so forth all belong to that same person. When these are not sufficient, it should be given by mansion allocation. When the mansions are not sufficient, it should be given by room allocation. When the rooms are not sufficient, it should be given by sleeping place allocation. When the sleeping place allocations are not sufficient, it should be given by bed-space. When the bed-spaces are not sufficient, it should be given by single stool-space. However, merely standing room for a monk should not be assigned. For that is not called a lodging. However, when stool-spaces are not sufficient, one bed-space or stool-space should be taken in turns and given to three persons saying "Venerable sir, please rest," for it is not possible to stay in the open all night during the cold season. The senior elder, having rested during the first watch and come out, should say to the second elder - "Friend, enter here." If the senior elder is a heavy sleeper and does not know the time, one should cough, knock on the door, and say "Venerable sir, the time has come, the cold is oppressive." He should come out and give the space; he is not permitted not to give it. The second elder also, having rested during the middle watch, should give it to the other in the same manner as before. A heavy sleeper should be roused in the manner already stated. Thus, in one night, one bed-space should be given to three persons. However, in Jambudīpa, certain monks, thinking "A lodging, whether a bed-space or a stool-space, whatever it may be, is agreeable to some and disagreeable to others," whether visitors come or not, assign the lodging daily. This is called the lodging assignment during the seasonal period.

Regarding the rains residence, there is the duty of the incoming monk, and there is the duty of the resident monk. Firstly, an incoming monk wishing to leave his own place and go to dwell elsewhere should not go there on the very day of the rains-entry. For the dwelling place there might be crowded, or the alms round might not succeed, and thereby he might not dwell comfortably. Therefore, thinking "Now in about a month the rains-entry will come," he should enter that monastery. Dwelling there for about a month, if he is one seeking recitation, having ascertained the success of recitation; if he is one practising meditation, having ascertained the suitability for meditation; if he is one seeking requisites, having ascertained the obtaining of requisites - he will dwell happily during the rains.

And when going there from his own place, the alms-resort village should not be disturbed, nor should the people there be told - "Depending on you there are no ticket-meals and the like, nor gruel and hard food and the like, nor rains-residence cloth; this is the requisite of the shrine, this is of the uposatha hall, accept this fan and needle for your monastery." But having looked after the lodging, having stored away the wooden articles and earthen articles, and having fulfilled the duty of departure, one should go. Even when going thus, one should not go by the village entrance having had the young ones carry up the bowl-and-robe bundles, having had them carry oil tubes, staffs and the like, displaying oneself holding up an umbrella; one should go by a concealed forest path. When there is no forest path, one should not go trampling through bushes and the like; but having fulfilled the duty of departure, having cut off thinking, one should go by the very route of travel with a pure mind. But if the road goes by the village entrance, and people seeing him going with his retinue, thinking "He is like our elder," run up and say "Where are you going, Bhante, taking all your requisites?" - if one among them says thus - "This is the time of the rains-entry; monks go where regular alms-food and cloth for covering goods can be obtained during the rains." If, having heard him, those people say "Bhante, in this village too people eat and dwell; do not go elsewhere," and having summoned friends and companions, having consulted together, having established regular duties at the monastery, ticket-meals and the like, and rains-residence cloth, they request "Bhante, dwell right here" - it is proper to accept all of it. For all of this is allowable and blameless. But in the Kurundī it is said: "When asked 'Where are you going?' having said 'To such-and-such a place,' when asked 'Why are you going there?' the reason should be told." But in both cases here, it is blameless only because of the purity of mind. This is called the duty of the incoming monk.

But this is the duty of the resident monk - The resident monks should look after the monastery well in advance. Repairs of what is broken and decayed, and furnishings, should be made. The night quarters, day quarters, toilet, urinal, the meditation hall, and the monastery path - all these should be maintained; plastering work at the shrine, oil-anointing of the pinnacle railing, maintenance of beds and chairs - all this too should be done - "Those wishing to spend the rains, having come, engaging in recitation, questioning, meditation practice and the like, will dwell happily." By those who have completed the preparations, from the fifth of the bright fortnight of Āsāḷhī onwards, the rains-residence cloth should be inquired about. Where should it be inquired about? Where it is normally obtained. But those who have not given before, it is not proper to ask them. Why should it be inquired about? For sometimes people give, sometimes afflicted by famine and the like they do not give. Therein, if those who will not give are not asked and the rains-residence cloth is assigned, there is an obstruction of gain for the monks to whom it was assigned; therefore it should be assigned only after inquiring, and the one inquiring should say "The time for your rains-residence cloth assignment has drawn near." If they say "Bhante, this year we are afflicted by famine and the like, we are unable to give," or "What we formerly give, we shall give less than that," or "Now cotton is easily available, what we formerly give, we shall give more than that" - having considered that, the rains-residence cloth should be assigned to monks in those respective lodgings in a manner corresponding to that.

If the people say - "Whoever receives our rains-residence cloth, let him provide drinking water for three months, let him look after the monastery path, let him look after the shrine grounds and the Bodhi tree grounds, let him water the Bodhi tree" - whoever receives that, it should be told to him. But whatever village is situated at a distance of one or two yojanas away, if families there, having placed an endowment, do give rains-residence cloth at the monastery, even without asking those families, the rains-residence cloth should be assigned to one who dwells performing duties at their lodging. But if a rag-robe wearer dwells at their lodging, and having come and seen him they say "We give you the rains-residence cloth," he should inform the Saṅgha of this. If those families do not wish to give to the Saṅgha, saying "We give to you only," a suitable monk should be told "Perform the duties and accept it." But this is not proper for a rag-robe wearer; thus the faithful donor people should be asked.

However, regarding what arises there, the monastery attendants should be asked. How should they be asked? "Friends, will there be cloth for covering for the Saṅgha?" If they say: "There will be, venerable sir, we shall give a nine-hand-span cloth to each one, please assign the rains-residence requisites," it should be assigned. If they also say - "There is no cloth; but there is material, please assign, venerable sir," even when there is material, it is proper to assign. For from the goods given into the hands of the monastery attendants with the words "Use the allowable goods," whatever is allowable, all of that is permitted to be used.

However, what has been given here designated for almsfood or for medicine for the sick, when diverting it to robes, it should be diverted after making an announcement for the well-being of the Saṅgha. What is given designated for lodgings becomes heavy property; for those diverting to robes what was given in terms of robes alone or in terms of the four requisites, there is no need for an announcement procedure; and those making an announcement procedure should do it in terms of individuals only, not in terms of the Saṅgha. An announcement procedure is not proper in terms of gold and silver or in terms of raw grain. It is proper in terms of allowable goods and in terms of robes, rice, and so forth only. And that should be done thus - "Now there is abundance of food, almsfood is easily obtained, the monks are troubled regarding robes; it is agreeable to make robes for the monks from such and such a portion of rice." "Medicine for the sick is easily obtained, or there are no sick monks; it is agreeable to make robes for the monks from such and such a portion of rice."

Thus, having considered the robe requisite, when the time for lodgings has been announced and the Saṅgha has assembled, a lodging assigner should be appointed. And it is said that the one appointing should appoint two. For thus the junior will assign for the senior, and the senior for the junior. But in a large monastery similar to the Mahāvihāra, three or four persons should be appointed. In the Kurundī, however, it is said: "It is proper to appoint even eight or even sixteen persons." Their appointment is proper either by a formal act of the Saṅgha or by an announcement.

Those appointed monks should examine the lodgings: the shrine house, the Bodhi-tree house, the seat hall, the broom stand, the wood stand, the privy, the brick hall, the carpenter's hall, the gatehouse, the water pavilion, the path, and the pond - these are non-lodgings; the dwelling, the half-roofed house, the mansion, the storeyed building, the cave, the pavilion, the foot of a tree, and the bamboo thicket - these are lodgings, and these should be assigned. And the one assigning should assign in the manner stated here: "First count the monks, having counted the monks, count the sleeping places." If there are two robe requisites, one belonging to the Saṅgha and one given in faith, whichever the monks wish to take first, that should be assigned, and from its standing arrangement onwards, the other should be assigned.

But if, due to the fewness of monks, when lodgings are being assigned by residential cell allocation, one residential cell yields great gain, obtaining ten or twelve robes, the Elder Mahāsuma said that it should be separated and distributed among other lodgings with no gain, and assigned to other monks as well. But the Elder Mahāpaduma said - "It should not be done thus, for people give requisites for the purpose of maintaining their own dwelling, therefore other monks should enter there." If, however, the Great Elder objects here - "Friends, do not assign thus, follow the Blessed One's instruction, for this was said by the Blessed One - 'I allow, monks, to assign by residential cell allocation'" - standing firm against his objection, having persuaded him by saying "Venerable sir, the monks are many, the requisites are meagre, it is proper to make a collection," it should indeed be assigned.

And the appointed monk who is assigning should go to the senior elder and speak thus - "Venerable sir, a lodging is available for you; take it and hold the requisites." "The requisites of such-and-such a family and such-and-such a lodging are available to me, friend." "It is available, venerable sir, will you take it?" "I take it, friend." It is taken. But if when told "It has been taken by you, venerable sir," he says "It has been taken by me," or when told "Will you take it, venerable sir?" he says "I shall take it," "It is not taken," said the Elder Mahāsuma. But the Elder Mahāpaduma said - "Whether it be a statement in the past or future tense, or in the present tense, the mere arising of awareness and the mere making of inclination is the standard here; therefore it is indeed taken."

Even a rag-robe wearing monk who, having taken a lodging, relinquishes the requisites, should not be placed in another dwelling. It is proper to assign to another within that same residential cell, in the fire-hall or the long hall or at the foot of a tree. The rag-robe wearer will look after the lodging thinking "I shall dwell here," the other thinking "I shall take the requisites" - thus through two reasons the lodging will be better looked after. But in the Mahāpaccarī it is said: "When a rag-robe wearer takes a lodging for the purpose of dwelling, the lodging assigner should say - 'Venerable sir, here there are requisites; what should be done with them?' He should be told by him 'Have another assigned below.' But if he dwells without saying anything, and they place a cloth at the feet of one who has completed the rains residence, it is proper. Then if they say 'We give the rains-residence gift,' it is due to the monks who have spent the rains in that lodging." But for those for whom there is no lodging; they give only requisites, it is proper to assign their requisites at a lodging without a rains-residence gift.

People build a stūpa and have the rains-residence gift assigned; a stūpa is not a lodging, it should be assigned by connecting it to a tree or a pavilion nearby. That monk should look after the shrine. The same method applies also to the Bodhi tree, the Bodhi tree house, the seat hall, the broom stand, the wood stand, the privy, the gate-house, the water pavilion, and the tooth-stick pavilion. But a dining hall is indeed a lodging, therefore it is proper to assign it by apportioning it to one or to many - all this was stated in detail in the Mahāpaccarī.

The lodging assigner should assign from the dawn of the first day of the month until the next dawn has not yet broken, for this is the field of the lodging assignment. If, when the lodging has been assigned early in the morning, another monk wandering in thought comes and requests a lodging, he should be told "The lodging has been assigned, venerable sir; the Saṅgha has entered the rains; the monastery is delightful; dwell wherever you wish, at the foot of a tree and so forth." By those who have entered the rains, having established the regular duty during the rains, the monks who have entered the rains should be told "Tie brooms." If sticks and reeds are easily obtainable, each one should tie five or six handful-brooms, or two or three stick-brooms. If they are hard to obtain, two or three handful-brooms and one stick-broom should be tied. By novices, five torches each should be pounded. At the dwelling place, ochre-dyed furnishings should be made.

But by those establishing the duty, such an unlawful duty should not be made as: "There should be no recitation, no having others recite, no rehearsal, no giving the going forth, no giving the full ordination, no giving dependence, no listening to the Dhamma, for all these are impediments. Having become free from impediments, we shall practise only the ascetic's duty," or "All should undertake the thirteen ascetic practices, without arranging a bed they should spend the time in standing and walking meditation, they should take the vow of silence, even those gone on seven-day business should receive only divisible goods" - such an unlawful duty should not be made. But it should be done thus - The learning of the texts indeed establishes the threefold True Dhamma; therefore recite diligently, have others recite, do rehearsal, without disturbing those dwelling in the meditation hall, sitting within the monastery recite, have others recite, do rehearsal, make the Dhamma listening successful, when giving the going forth examine and then give the going forth, examine and then give the full ordination, examine and then give dependence, for even one son of good family, having obtained the going forth and the full ordination, establishes the entire dispensation; undertake as many ascetic practices as you are able by your own strength. This is the rains residence - throughout the whole day and during the first and last watches of the night, one should be heedful, energy should be aroused. Even the great elders of old, having cut off all hindrances, fulfilled the practice of solitary dwelling during the rains; knowing the measure in speech, it is proper to engage in talk on the ten topics, and talk on the ten foul objects, the ten recollections, and the thirty-eight objects; it is proper to perform the duty for visitors, and to give to those gone on seven-day business after obtaining permission - such a duty should be established.

Furthermore, monks should be admonished - "Do not speak quarrelsome, slanderous, or harsh words. Day by day, reflecting upon the precepts, not neglecting the four protections, dwell with abundant attention." The practice regarding chewing tooth-sticks should be explained. One who is venerating a shrine or a Bodhi tree, or offering a garland of flowers, or putting a bowl into a bag, should not talk. The practice regarding the alms round should be explained - "Within the village, talk connected with requisites or unsuitable talk should not be engaged in with people. One should have guarded faculties. The Khandhaka practice and the Sekhiya practice should be fulfilled." Such leading-out talk, even if extensive, should be explained.

On the day of the later rains-entry, however, if when the time has been announced and the Saṅgha has assembled, someone brings a cloth of ten hand-spans and gives it as a rains-residence offering, if the visiting monk is the senior of the Saṅgha, it should be given to him. If he is a junior, the appointed monk should say to the senior of the Saṅgha - "If you wish, Venerable Sir, relinquishing the first share, take this cloth." If he does not relinquish, it should not be given. But if he relinquishes what was previously taken and accepts, it should be given. By this same method, starting from the second elder, exchanging in turn, it should be given to the visiting monk at the place due to him. If those who entered the first rains received two, three, four, or five cloths, each one received should be relinquished by this same method and given until it becomes equal for the visiting monk. When equality has been obtained by him, the remaining additional share should be given by seniority. When there is a present gain, it is proper to make an agreement to assign by standing order.

If there is a famine, and at both rains-entries the monks who have entered the rains, being troubled by alms-gathering, say "Friends, dwelling here we are all troubled. It would be good indeed if we were in two groups. Those who have places where relatives have invited them, let them dwell there and come for the invitation ceremony and take their due rains-residence offering," among those, to those who dwell there and come for the invitation ceremony, the rains-residence offering should be given after announcement. For even though they accept, they are not the owners of the rains-residence offering, and even though they are displeased, the resident monks are not able to refuse to give. But in the Kurundī it is said - "An agreement practice should be made - 'The rice gruel and food here is not sufficient for all of us. Go and dwell in a suitable place and come back. You will receive your due rains-residence offering.' If one objects to that, it is well objected; if he does not object, the agreement is well made. Afterwards, to those who dwelt there and have come, it should be given after announcement. At the time of announcement, it is not possible to object." Furthermore it is said - "If among those who have entered the rains, when the rains-residence offering does not reach some, the monks make an agreement - 'It is agreeable to give to these the rains-residence offering of those whose rains have been broken and also the rains-residence offering that arises now.' When such an agreement has been made, it is just as if it were taken; whatever arises should be given to those very ones."

Having provided drinking water for three months, having maintained the monastery path, the shrine grounds, and the Bodhi tree grounds, and having watered the Bodhi tree, even one who has departed or even one who has disrobed receives the rains-residence offering. For the work was done by him as if wages had been earned. But what was assigned by an act of announcement for the Saṅgha, even one who disrobes during the rains receives it. But what was assigned by way of requisites, they say he does not receive.

If a monk who has completed the rains and is going to another region, having taken some allowable goods from the hand of a resident monk and having said "My rains-residence offering is due at such-and-such a family, take it," disrobes at the place he has gone to, the rains-residence offering belongs to the Saṅgha. But if he goes having made the people accept it in his presence, he receives it. When it is said "We give this rains-residence offering to the monk who dwelt in our lodging," it belongs to the very one to whom it was assigned. But if, out of desire to please the lodging owner, sons and daughters and others bring many cloths and give them saying "We give to our lodging," only one cloth should be given to the one who entered the rains there; the rest belong to the Saṅgha and should be assigned by standing order for the rains-residence offering. In the absence of a standing order, they should be assigned starting from the senior seat. Even when many cloths are brought and given saying "We give to the lodging," arising from confidence due to the monk who entered the rains at the lodging, the same method applies. But if they place them at his feet and say "We give to this monk," they belong to him alone.

In one household there are two rains-residence offerings - the first share has been taken by a novice, the second is at the elder's seat. He sends one cloth of ten hand-spans and one of eight hand-spans, saying "Give to the monks who have received the rains-residence offering." Having selected, the superior share should be given to the novice, and the additional share should be given at the elder's seat. If, however, he takes both to his house, feeds them, and himself places it at their feet, whatever is given to whomever, that itself belongs to that one.

From here onwards is the method that has come in the Mahāpaccarī - "In one household, a rains-residence offering falls due to a young novice. If he asks - 'To whom has our rains-residence offering fallen due?' - without saying 'To a novice,' having said 'You will know at the time of giving,' on the day of giving, one senior elder should be sent and it should be brought out. If the one to whom the rains-residence offering has fallen due disrobes or passes away, and the people ask - 'To whom has our rains-residence offering fallen due?' - the truth should be told to them. If they say - 'We give it to you,' it falls due to that monk. Then if they give to the Saṅgha or to a group, it falls due to the Saṅgha or to the group. If those who have entered the rains are purely rag-robe wearers, the rains-residence offering that has been brought and given should be made into lodging requisites and stored, or pillows and such should be made." This is the resident's duty.

The discussion on the allocation of lodgings is concluded.

Discussion on the Story of Upananda

319. In the case of Upananda - Herein, "what was taken by you there, foolish man, is released here; what was taken by you here is released there" - the meaning here is as follows: Whatever lodging was taken by you there, that is released here by the very act of your taking it. But by one saying "Here now, friend, I release," that is released there too. Thus you are an outsider in both respects.

Now here is the adjudication: By taking, a taking is relinquished; by taking, an attachment is relinquished; by an attachment, a taking is relinquished; by an attachment, an attachment is relinquished. How? Here a certain one, on the day of entering the rains retreat, having taken a lodging in one monastery, goes to a neighbouring monastery and takes one there too; by this taking, his former taking is relinquished. Another, having merely formed an attachment thinking "I shall reside here," goes to a neighbouring monastery and takes a lodging there; by this taking, his former attachment is relinquished. One, having either taken a lodging or formed an attachment thinking "I shall reside here," goes to a neighbouring monastery and forms an attachment thinking "I shall now reside right here"; thus by his attachment, either the taking or the attachment is relinquished; in all cases, it stands with the latter taking or attachment. But whoever, having taken a lodging in one monastery, goes thinking "I shall reside in another monastery," for him, upon crossing the boundary of the vicinity, the taking of the lodging is relinquished. But if, thinking "It will be comfortable there, I shall reside; if not, I shall return," having gone and knowing the lack of comfort, he returns, it is allowable.

320. "Within three rains retreats" - here, "within three rains retreats" means one who is either senior or junior by two rains retreats. But one who is either senior or junior by one rains retreat, or one of the same rains retreat - there is nothing to be said about that. All of these are permitted to sit in pairs on a single bed or chair. Whatever is sufficient for three, whether it be movable or immovable, on such a plank even together with an unordained person, it is allowable to sit.

"Shaped like an elephant's tusk" means resting on the elephant's forehead; this is the name given to one made in such a way. "All use of a mansion" means doors adorned with gold, silver, and the like, beds, chairs, fan-palm fans, water vessels and water bowls made of gold and silver, whatever is made with decorative work - all is allowable. If they say "We give slaves, fields and land, cattle and buffaloes for the mansion," there is no need for separate acceptance; when the mansion is accepted, it is already accepted. Woollen covers with long fleece and the like are not allowable to be spread on beds and chairs in a communal monastery or a personal monastery and used. But on the Dhamma seat they are obtainable by way of removal of what is unfit for laypeople; even there, it is not allowable to lie down on them.

The discussion on the case of Upananda is concluded.

Discussion on Things Not to Be Given Away

321. "These five" - they are five by way of groups, but by way of their individual types they are many. Therein, a "park" means either a flower park or a fruit park. A "park site" means a place that has been demarcated and set aside for the purpose of those very parks; or when those parks have been destroyed, the ancient land portion of those parks. A "dwelling" means any lodging such as a mansion and so forth. A "dwelling site" means the place where it is established. A "bed" means - any one of the four beds previously mentioned, namely: one with interwoven straps, one with a cloth-bound frame, one with curved legs, and one with detachable legs. A "chair" means any one of the four chairs of the type beginning with interwoven straps. A "mattress" means any one of the five beginning with a wool mattress. A "pillow" means any one of the pillows of the types described. A "copper pot" means a pot made of black metal, red copper, or any kind of metal. The same method applies to the copper vessel and so forth. Here, however, "vessel" is called a large water jar. "Jar" means a water pot. "Cauldron" means just a cauldron. In the case of the adze and so forth, and the creepers and so forth, there is nothing difficult to understand. Thus:

Herein this is the discussion for judgment - for all this heavy property is here stated as "not to be disposed of," and in the Kīṭāgiri account it is stated as "not to be divided." But in the Parivāra -

This has come down. Therefore the intention here should be understood thus: by way of outright alienation they are not to be disposed of and not to be divided, but by way of exchange there is no offence for one who disposes of them and for one who uses them.

Herein this is the progressive discourse - First, all these five kinds are not allowable to be converted for the purpose of robes, almsfood, or medicine. It is allowable to exchange a fixed property for a fixed property and a heavy article for a heavy article. However, regarding fixed properties such as fields, sites, tanks, and canals, it is not allowable for the community of monks to administer, accept, or consent to them; only allowable goods administered by stewards are allowable. But it is allowable to exchange a park for these four: a park, a park site, a dwelling, and a dwelling site.

Herein is the method of exchange - The Community's coconut park is far away, or the stewards consume the greater part. Even what they do not consume, after paying the cart hire, they bring only a little. But other people dwelling in a village not far from that park have a park near the dwelling, and they approach the Community and request that park in exchange for their own park; the Community should accept it after announcing "It is agreeable to the Community." Even if the monks have a thousand trees and the people have five hundred, it should not be said "Your park is small." For although this one is small, yet it yields more income than the other. Even if it yields the same amount; even so, since it can be enjoyed at any desired moment, it should indeed be accepted. But if the people have more trees, it should be said "Do you not have more trees?" If they say "Let the surplus be merit for us, we give it to the Community," it is allowable to accept after informing them. If the monks' trees are fruit-bearing and the people's trees do not yet bear fruit, even though they do not yet bear fruit, since they will bear fruit before long, it should indeed be accepted. If the people's trees are fruit-bearing and the monks' trees do not yet bear fruit, it should be said "Are not your trees fruit-bearing?" If they give saying "Accept them, venerable sirs, it will be merit for us," it is allowable to accept after informing them; thus a park should be exchanged for a park. By this same method, a park site, a dwelling, and a dwelling site should also be exchanged for a park. And with a park site, whether large or small, parks, park sites, dwellings, and dwelling sites may be exchanged.

How should a dwelling be exchanged for a dwelling? The Community has a house inside the village, and the people have a mansion in the middle of the monastery, both being equal in value; if the people request that house in exchange for that mansion, it is allowable to accept. If the monks' house is of greater value, when it is said "Our house is of greater value," they say "Although it is of greater value, it is unsuitable for those gone forth, it is not possible for those gone forth to dwell there, but this one is suitable - accept it"; even so it is allowable to accept. But if the people's property is of great value, it should be said "Is not your house of great value?" When they say "Let it be, venerable sirs, it will be merit for us, accept it," then it is allowable to accept. Thus a dwelling should be exchanged for a dwelling. By this same method, a dwelling site, a park, and a park site should also be exchanged for a dwelling. And with a dwelling site, whether of great value or of little value, dwellings, dwelling sites, parks, and park sites may be exchanged. Thus should the exchange of fixed property for fixed property be understood.

However, regarding the exchange of heavy property for heavy property, whether a bed or chair be large or small, even one with legs of four finger-breadths made by village children playing in sand houses, from the time it is given to the Community, it becomes heavy property. Even if kings, royal ministers, and others give a hundred beds or a thousand beds all at once, all allowable beds should be accepted, and having accepted them, they should be distributed in order of seniority saying "Use them for communal use," and should not be given on an individual basis. It is allowable to set up surplus beds in storerooms and the like and to place bowls and robes upon them. A bed given outside the boundary saying "We give it to the Community" should be given to the dwelling place of the senior monk of the Community. If there are many beds there, there is no need for a bed; where there is need at a dwelling place, it should be given there saying "Use it for communal use." If with an expensive bed worth a hundred, a thousand, or a hundred thousand, one obtains another hundred beds, they should be exchanged and taken. Not only can a bed be exchanged for a bed alone, but also for parks, park sites, dwellings, dwelling sites, chairs, mattresses, and pillows. The same method applies to chairs, mattresses, and pillows as well. Regarding these, the method stated for allowable and non-allowable is the same. Therein, what is non-allowable should not be used; what is allowable should be used for communal use. Whether non-allowable or expensive allowable items, they should be exchanged and the aforementioned articles should be obtained. However, there is no mattress or pillow that does not fall under heavy property.

A copper pot, a copper vessel, and a copper cauldron - these three, whether large or small, even those holding only a handful of water, are indeed heavy property. However, a copper jar made of any metal - whether black metal, red copper, brass, or bronze - holding a quarter measure, in Sri Lanka, should be distributed. A quarter measure holds about five Magadhan measures; one holding more than that is heavy property. These are the metal vessels mentioned in the canonical text.

Even those not mentioned in the canonical text - water pitchers, alms bowls, ladles, spoons, saucers, plates, cups, caskets, charcoal pans, smoke ladles, and the like - whether small or large, are all heavy property. However, an alms bowl, an iron plate, and a copper plate - these are distributable. Vessels made of bronze or brass are allowable for communal use or as discarded by householders, but not allowable for individual use. For vessels of bronze and the like, even when given to the Community, it is not allowable to keep them as personal possessions. In the Mahāpaccarī it is stated: "They should be used only in the manner of items discarded by householders."

However, apart from vessel-ware, regarding other allowable metal articles - a collyrium box, a collyrium stick, an ear-wax remover, a needle, a stylus, a small knife, a peppercorn-shaped tool, a small blade, an awl, a key, a lock, a walking stick, a piercer, a nasal applicator, a sling, a metal hammer, a metal mallet, a metal ball, a metal lump, a metal disc, and any other unfinished metal article - these are distributable. However, smoke pipes, lamp dishes, lamp trees, lamp bowls, hanging lamps, figures of women, men, and animals, and other things to be attached to walls, roofs, and enclosures - down to even a metal peg - all metal articles are indeed heavy property; even if obtained by oneself, they should not be kept and used for individual use, but are allowable for communal use or as items discarded by householders. The same method applies to tin articles as well. Plates, cups, and the like made of marble are indeed heavy property.

However, a small pot or oil vessel exceeding a quarter measure is heavy property. Vessels of gold, silver, coral, counterfeit, crystal, and glass are not allowable even as items discarded by householders, let alone for communal use or individual use. However, regarding the use of lodgings, everything is allowable whether touchable or untouchable.

Regarding adzes and so forth, an adze with which, apart from cutting sticks and poles or paring sugarcane or other major work, nothing can be done - this is divisible. Any adze larger than that, made in whatever manner, is heavy property indeed. As for a hatchet, even a physician's lancet-hatchet is heavy property indeed. Regarding the axe, the determination is the same as for the hatchet. But one that is made in the form of a weapon - this is not to be touched. A spade, even one merely four finger-breadths in size, is heavy property indeed. A chisel, whether it be square-mouthed or trough-mouthed, curved or straight, even one for piercing a broom-handle, if it is fitted with a handle, is heavy property indeed. But a broom-handle digger without a handle, being merely a blade, which can be placed in a sheath and carried about - that is divisible. A pointed tool is also included under the chisel. Those people who have given adzes and so forth to the monastery, and whose houses have been burnt or plundered by thieves, if they say "Give us, venerable sirs, the tools, we shall make them ordinary again," they should be given. If they bring them back, they should not be refused. Even if they do not bring them back, they should not be pressed.

All metal implements of blacksmiths, gold-leaf workers, turners, reed-workers, jewellers, and bowl-menders - such as anvils, hammers, tongs, scales, and so forth - from the time they are given to the Community, are heavy property. The same principle applies to the implements of tin-workers, goldsmiths, and leather-workers as well. But this is the distinction - among the implements of tin-workers, the tin-cutting knife; among the implements of goldsmiths, the gold-cutting knife; among the implements of leather-workers, the small knife for cutting prepared leather - these are divisible goods. Among the implements of barbers and tailors as well, except for the large scissors, the large tongs, and the large tweezers, everything is divisible. The large scissors and so forth are heavy property.

Regarding creepers and so forth, any creeper such as a rattan creeper and the like, measuring half a cubit, whether given to the Community or grown there or guarded and protected, is heavy property; if, after the Community's work and shrine work have been done, there is a surplus, it is proper to use it for individual work as well. But if unguarded, it is not heavy property. Ropes or cords made of thread, makaci bark, coconut fibre, or leather, and those made by twisting bark and coconut fibre into single-twist or double-twist - from the time they are given to the Community, they are heavy property. But thread given untwisted, and makaci bark and coconut fibre, are divisible. Those who have given such ropes and cords and so forth, if they take them away for their own needs, should not be prevented.

Any bamboo whatsoever, even as small as a needle-handle of eight finger-breadths, whether given to the Community or grown there, if guarded and protected, is heavy property; and if, after the Community's work and shrine work have been done, there is a surplus, it is proper to give it for individual work. However, an oil-measure holding a quarter-measure, a walking stick, a sandal-peg, an umbrella handle, and umbrella ribs - these are divisible goods here. People whose houses have been burnt, if they take them and go, should not be prevented. One who takes guarded and protected bamboo should take it after making compensation with an equal or greater amount of permanent property, even of the same value at the very least. One who takes it without making compensation should use it right there; at the time of departure, it should be left at the Community's residence and one should go. If one has taken it and gone through forgetfulness, it should be sent back and given. If one has gone to another region, it should be deposited at the Community's residence of the monastery one has reached.

"Grass" means any grass whatsoever apart from muñja grass and reeds. Where, however, there is no grass, they cover with leaves; therefore leaves too are included under grass. Thus, among muñja grass and so forth, any grass even of a handful in size, and among palm leaves and so forth, even a single leaf, whether given to the Community or grown there, or grass grown from the Community's grass land outside the monastery, if guarded and protected, is a heavy article; that too, when Community work and shrine work have been done, if there is a surplus, it is allowable to give it for individual work. People whose houses have been burnt should not be prevented from taking it and going. Even an empty book of eight finger-breadths in size is indeed a heavy article.

As for clay, whether it be natural clay or five-coloured clay or lime or any among chalk,ite, kaṅguṭṭha stone, silite and so forth, if brought from a place where it is hard to obtain, or given, or grown there, if guarded and protected, an amount the size of a ripe palmyra fruit is a heavy article. That too, when Community work and shrine work have been completed, if there is a surplus, it is allowable to give it for individual work. However, asafoetida, vermilion, orpiment, realgar, and collyrium are distributable articles.

Regarding wooden articles, any wooden article whatsoever, even of the size of a needle-handle of eight finger-breadths, in a place where wood is hard to obtain, whether given to the Community or grown there, if guarded and protected, this is a heavy article - so it is stated in the Kurundī. In the Great Commentary, however, including all products made of wood, bamboo, leather, stone and so forth under wooden articles, the determination of wooden articles is stated beginning from "Now at that time a high seat arose for the Community."

Herein this is the summary of meaning: among a high seat, a seven-piece seat, a lucky chair, a small stool, a sheep-footed chair, an emblic-round chair, a plank, a comb-chair, and a straw seat - any of these, whether small or large, given to the Community, is a heavy article. And here, under the straw seat, seats made of banana leaves and so forth are also included. Even a comb-chair covered with tiger skin, surrounded by wild animal figures, and stitched with jewels, is indeed a heavy article.

A curved plank, a long plank, a robe-washing plank, a rubbing plank, a rubbing mallet, a tooth-stick cutting block, a stick-mallet, a water trough, a dyeing trough, a water receptacle, a casket whether made of wood or ivory or bamboo, whether with feet or without feet, a chest, a basket exceeding a pāda in measure, a water trough, a water cauldron, a ladle, a spoon, a drinking saucer, a drinking conch - any of these too given to the Community is a heavy article. However, a conch dish is distributable, likewise a wooden water gourd.

A foot-wiping circle, whether made of wood or of cloth, leaves and so forth, is all a heavy article. A stand, a bowl cover, a palm-stalk fan, a fan, a travelling basket, a basket, a stick broom, a hand broom - any of these too, whether small or large, made of any material such as wood, bamboo, leaves, leather and so forth, is indeed a heavy article.

Among pillars, beams, staircase planks and so forth, anything in the form of building material whether made of wood or stone, any woven mat, any floor covering, any impermissible leather, all given to the Community is a heavy article; it is allowable to use it as a floor covering. Sheep skin, however, has the status of a covering spread over something, and that too is indeed a heavy article. Permissible leathers are distributable. In the Kurundī, however, it is stated: "All leather the size of a bed is a heavy article."

A mortar, a pestle, a winnowing fan, a grinding stone, a grinding stone cloth, a stone trough, a stone cauldron, all weaver's equipment and the like including bellows, all farming equipment, all wheeled yoked vehicles - are indeed heavy articles. A bed leg, a bed frame-piece, a chair leg, a chair frame-piece, handles of adzes, hatchets and so forth - among these, any with carpentry work begun but not yet finished is distributable, but when planed and smoothed it becomes a heavy article. However, a handle of a permitted adze, an umbrella handle, a palm-leaf fan, a walking stick, sandals, a fire-kindling stick set, a judgement instrument, an emblic gourd not exceeding a pāda in measure, an emblic pot, a bottle-gourd vessel, a bottle-gourd pot, a horn vessel - all this is distributable; anything larger than that is a heavy article.

An elephant tusk or any horn whatsoever, uncarved, just as it naturally is, is distributable; regarding bed legs and so forth made from them, the determination is the same as before. Even though carved and finished, an asafoetida container, a collyrium container, a block, a drill, a collyrium box, a collyrium stick, a water sprinkler - all this is indeed distributable.

Regarding clay articles, all potter's vessels such as pots and jars and so forth for people's use and enjoyment, a bowl-cauldron, a charcoal cauldron, a chimney, a lamp tree, a lamp dish, building bricks, roofing tiles, a pinnacle - from the time of being given to the Community, are heavy articles; however, a small pot not exceeding a pāda in measure, a bowl, a dish, a small golden-coloured pot, a water pot - these are the distributable articles herein. And just as with clay articles; so too with metal articles, a water pot belongs to the distributable category only - this is the gradual exposition herein.

The discussion on items not to be given away is concluded.

Discussion on New Construction Work

323. "For merely setting up a lintel" means for merely fitting a pigeon-bracket on top of the door-posts. "For merely making flooring" means for merely making flooring with cow-dung or flooring with ochre. "At the time of smoke" means they give a dwelling that has been made and completed, having looked at the time of smoke thus: "As long as the smoke of his funeral pyre is not seen, so long this dwelling is his indeed." "Not finished" - here, "not finished" means as long as the rafters have not been raised. But when the rafters have been raised, it is called "much done," therefore from that point onwards it should not be given, for the owner himself will have someone encouraged to complete it. "Having examined the work in a small dwelling, for five or six years" means having examined the work, for a dwelling of four cubits, four years should be given; for one of five cubits, five years; for one of six cubits, six years should be given. But since a half-roofed house is seven or eight cubits, therefore here "for seven or eight years" is stated. But if it is nine cubits, it should be given even for nine years. But for a large dwelling or mansion of ten or eleven cubits, it should be given for ten or eleven years. But for one of twelve cubits or more than that, even one similar to the Brazen Palace, it should be given for only twelve years, not more than that.

A monk in charge of new construction work obtains that dwelling during the rains residence; during the seasonal period he is not permitted to obstruct. If that dwelling deteriorates, it should be told to the owner of the dwelling or to anyone arisen in his lineage - "Your dwelling is perishing; look after this dwelling." If he is unable, the monks should have relatives or supporters encouraged to look after it. If they too are unable, it should be looked after with communal resources. If even those are not available, one dwelling should be disposed of and the remainder should be looked after. It is also proper to dispose of many and maintain one.

In a time of famine, when monks have departed, all the dwellings perish; therefore, having disposed of one or two or three dwellings, the remaining dwellings should indeed be looked after by those who use the gruel, food, robes and so forth obtained from that. But in the Kurundī it is stated: "When there are no communal resources, one monk should be told: 'Take one bed-space for yourself and look after it.' If he wants more, it should be made to be looked after even by giving a third share or a half share. Then if he does not wish, saying 'Only a pillar's worth remains here, much work has to be done,' he should be told: 'Make it personal and look after it; for even thus the Community will obtain a place for storing goods and a place for newcomers to dwell,' and he should be made to look after it. But one looked after in this way, while that person is alive, is personal; when he dies, it is the Community's indeed. If he wishes to give it to his co-residents, having examined the work, a third share or a half should be made personal and he should be made to look after it. For thus he is permitted to give it to his co-residents. But when there is no one to look after it in this way, it should be made to be looked after by the method beginning with 'having disposed of one dwelling.'"

And this other matter too is stated in that same place - Two monks, having taken communal land and cleared it, make a communal lodging. The one by whom that land was first taken, he is the owner. If both make it personal, that same one is the owner. If he makes it communal and the other makes it personal, if there is other abundant lodging space, the one making it personal should not be prevented. But if there is no other such suitable place, he should be prevented and it should be made only by the one making it communal. But whatever expenditure of work he has done there, that should be given to him. But if in a completed dwelling or in a place where a dwelling is being made there are trees providing shade or trees providing fruit, they should be removed after obtaining permission. If they are personal, the owners should be asked; if they do not give permission, having asked up to a third time, they should be removed saying "We shall give the price equal to the value of the trees."

But if one, without taking even so much as a creeper belonging to the Community, builds a personal dwelling on Community land with materials brought from elsewhere, half belongs to the Community; half is personal. If it is a mansion, the lower mansion belongs to the Community; the upper is personal. If he wishes for the lower mansion, it is his. But if he wishes for both the lower and the upper, he obtains half in both places. He builds two lodgings - one belonging to the Community, one personal. If he builds with building materials obtained from the dwelling, he obtains a third portion. If he makes a platform or a porch in a place where none existed, outside the walls half belongs to the Community, half to him. But if, having filled in a large uneven area and having made a path where there was no path, it is done, the Community has no authority there.

"One best lodging" means here: whether in a place where new construction work is given or in a place obtained by seniority of rains, whichever one wishes, that one best lodging I allow - this is the meaning.

"When it is finished, he departs, it is his indeed" means that if he comes back and dwells during the rains residence, it is his indeed; but if he does not come back, his co-residents and others are not permitted to take it.

The discussion on the assignment of new construction is concluded.

Discussion on the Prohibition of Use for Other Purposes, etc.

324. "Did not bring elsewhere" means they did not take elsewhere and use. "For the purpose of protection" means whatever beds, chairs, and so forth are there, for the protection of those, "I allow to bring them elsewhere" - this is the meaning. Therefore, having brought them elsewhere, for one using them for communal use, if lost, they are well lost; if worn out, they are well worn out. If they are intact, when that monastery is repaired, they should be restored to their original state. For one using them for personal use, if lost or worn out, it becomes a debt; when that is repaired, they must indeed be given back. If from there they take rafters and such and fit them in another communal monastery, they are well fitted. However, those fitting them in a personal monastery must either pay the price or restore them to their original state. One who takes beds, chairs, and such from an abandoned monastery with thievish intent should be made to pay the value of the goods as if it were theft. Having taken them thinking "I will give them back when the time of residence comes again," for one using them for communal use, if lost, they are well lost; if worn out, they are well worn out. If they are intact, they should be restored to their original state. For one using them for personal use, if lost, it becomes a debt. From there, doors, windows, and such, whether fitted in a communal monastery or a personal monastery, must indeed be returned.

"For the purpose of increase" means for the purpose of growth. And here, for the increase, only lodgings such as beds, chairs, and so forth of equal or greater value are permissible.

"Wheel-shaped mat" means a wheel-shaped mat made by wrapping with blankets and such. "With wet feet" means with feet such that water is visible at the place stepped upon; with such feet, one should not step on a polished floor or lodging. But if only a mere moisture of water is visible, not actual water, it is permissible. However, it is indeed permissible to step on a foot-wiping mat even with wet feet. Wearing sandals is not permissible even in a place that should be stepped on with washed feet.

"To wrap with a piece of cloth" means on a plastered floor or a polished floor, if there is no mat or reed mat, the feet should be wrapped with a piece of cloth; in the absence of that, it is permissible even to spread a leaf. However, for one who places them without spreading anything, there is an offence of wrong-doing. But if the resident monks there place them even on an uncovered floor and walk about even with unwashed feet, it is permissible to walk about in the same manner.

"Monks, a plastered wall" means a white wall or one decorated with paintings. And not only a wall, but also a door, a window, a bolster slab, a stone pillar, or a wooden pillar - one should not lean against them without covering them with a robe or something else.

"Foot-wiping cloth" means having become those with washed feet, they are scrupulous about lying down in a place that should be stepped on with washed feet. There is also the reading "dhotapādake." This is a designation for a place that should be stepped on with washed feet. "Having spread a cover" means one should lie down only after spreading one's own cover on a polished floor, or on a floor-spread lodging, or on a communal bed or chair. If, even while sleeping, the cover becomes crumpled and any limb of the body touches the bed or chair, there is indeed an offence. But regarding body hairs, there is an offence only by counting the hairs. The same principle applies also to one leaning against them for the purpose of use. However, it is permissible to touch or step on them with the palms of the hands or the soles of the feet. If, while carrying out a bed or chair, it strikes against the body, there is no offence.

The discussion on the prohibition of use by others and so forth is concluded.

Discussion on the Allowance of Communal Meals, etc.

325. "They are unable to make a meal for the Community" means they are unable to make a meal for the entire Community. Regarding "a meal by invitation" and so forth: "Having designated from the Community one or two etc. or ten monks, give to them" - thus they wish to make a meal for monks obtained by such designation. Others, having similarly selected and invited monks, wish to make a meal for them. Others, having distributed tickets, and others, having arranged it as fortnightly, observance day, or first day of the fortnight, wish to make a meal for one or two etc. or ten monks. Thus these meals came to be known by the designation "meal by invitation" and "invitation." However, since even though they are unable during a famine, when there is abundance they will again be able to make a meal for the Community, therefore the Blessed One, including that also, said: "I allow, monks, a meal for the Community, a meal by invitation" and so forth.

Therein, regarding a meal for the Community, there is no fixed turn, therefore one should not say: "We have been eating for ten or twelve days now; bring monks from elsewhere." Nor is it allowable to say: "We did not receive it on the previous days; now assign that to us." For it reaches whoever comes.

The discussion on the allowance of communal meals and so forth is concluded.

Discussion on Meals by Invitation

But regarding meals by invitation and so forth, this is the method: When a king or a royal minister, having designated from the Community, sends word "Bring this many monks," the time should be announced and the fixed turn should be asked about. If there is one, it should be assigned starting from that. If not, it should be assigned starting from the senior seat. The designator should not pass over even those who go for alms-food. But they, observing the ascetic practice, will pass over it themselves. When assigning in this way, if lazy senior monks come late, one should not say to them: "Venerable sirs, it is being assigned from twenty rains; your turn has passed." Rather, setting aside the turn, it should be assigned to them, and afterwards assigned according to the turn. Having heard "Many meals by invitation have arisen at such-and-such a monastery," monks come even from monasteries a league away; it should be assigned starting from the standing place of each as they arrive. Even for those who have not yet arrived, if they have entered the surrounding boundary, when their pupils and others are receiving, it should indeed be assigned to them. If they say "Assign to those standing outside the surrounding boundary," it should not be assigned. But if those who have entered the surrounding boundary form a continuous group and are at their own monastery gate or within the monastery itself, the boundary is said to be extended by the extent of the assembly; therefore it should be assigned. Even if it has been given to the newest member of the Community, it should still be assigned to those who come later. But when the second portion has reached the senior seat, the first portion does not reach those who come again; it should be assigned from the second portion according to seniority of rains.

Having designated one place for meal assignment in a monastery, wherever a meal by invitation is announced within the surrounding boundary, even one extending a quarter-league, it should be assigned at that very place of meal assignment. Someone sends word to a monk: "Tomorrow also, having designated from the Community, send ten monks." That matter should be reported to the meal designator by him. If he forgets on that day, it should be reported early on the following day. Then if, having forgotten, he remembers while entering for alms, as long as he has not passed beyond the surrounding boundary, it should be assigned according to the regular turn of the dining hall. Even if monks have passed beyond the surrounding boundary but form a continuous group with those standing at the surrounding boundary, going without leaving a gap of twelve cubits between each other, it should be assigned according to the regular turn. But when there is no such continuous group of monks, outside the surrounding boundary, at whatever place he remembers, a new turn should be established there and it should be assigned. If one remembers at the assembly hall within the village, it should be assigned according to the turn of the assembly hall. Wherever one remembers, it should indeed be assigned; it is not proper not to assign it. For this cannot be obtained on the following day.

If someone, seeing monks going from their own monastery to another monastery, designates a meal by invitation, it should be assigned according to the standing order at their own monastery, so long as they are within the inner precincts or are in a continuous group with those standing at the boundary of the precincts in the manner stated. However, when something is given to those standing outside the precincts, and it is said "Venerable sir, please designate such and such a number of monks from the Community," it should be assigned to those who are present. Therein, it should be understood that even those standing far away are considered as present, by the method of a continuous group, not having left an interval of twelve cubits. If they announce it to those who have entered the monastery to which they are going, it should be assigned according to the standing order of that monastery. If someone, seeing monks at a village gate, or in a street, or at a crossroads, or inside a house, announces a designation for the Community, it should be assigned to those within the inner precincts at each respective place.

And here the house precinct should be understood by means of these: "one house, one precinct; one house, separate precincts; separate houses, one precinct; separate houses, separate precincts." Therein, a house of one family that has a single entrance, that is called "one precinct" within the boundary of the eaves-drip. A designation gain arising there reaches all those standing within that precinct, even those standing in the course of their alms round. This is called "one house, one precinct."

However, where a single house has been made with separate doors and entrances by raising a wall in the middle for the comfortable dwelling of two wives, a designation gain arising there does not reach one on the other side of the wall; it reaches only one seated in that particular place. This is called "one house, separate precincts."

However, in a house where many monks have been invited and are made to sit in a continuous group starting from inside the house, filling even the neighbouring houses, a designation gain arising there reaches all of them. Also where the dwelling of different families is used through a single door without making a wall in the middle, the same method applies there too. This is called "separate houses, one precinct."

However, when a designation gain arises for monks seated in different dwellings, even though monks can be seen through a hole in the wall, it reaches only those seated in each respective dwelling. This is called "separate houses, separate precincts."

However, one who, having received a meal by invitation at one of the places such as a village gate, street, or crossroads, and there being no other monk, assigns it to himself, and on the following day receives another at that same place - he should assign it to whatever other monk he sees, whether junior or senior. If there is no one, he should assign it to himself and eat it.

If, while monks are sitting in the assembly hall waiting for the time, someone comes and says "Give a bowl designated for the Community," or "Give a designation bowl," or "Give a bowl designated from the Community," or "Give a bowl belonging to the Community," the designation bowl should be assigned according to the standing order and given. Even when it is said "Give a monk designated for the Community," or "Give a monk designated from the Community," or "Give a monk belonging to the Community," the same method applies.

Here the designator should be one who is amiable, conscientious, and wise. He should ask three times about the standing order, and if there is no one who knows the standing order, it should be assigned starting from the senior seat. But if someone says "I know, it was received at ten rains," it should be asked "Friend, are there monks of ten rains?" If, having heard that, many come saying "We are of ten rains, we are of ten rains," without saying "It reaches you, it reaches you," one should say "Let all be quiet" and arrange them in order. Having arranged them, the lay follower should be asked "How many do you wish?" When he says "Such and such a number of monks, Venerable sir," without saying "It reaches you, it reaches you," the most junior of all should be asked about the rains, the season, the part of the day, and the shadow. If, even while the shadow is being asked about, another who is more senior arrives, it should be given to him. But if, after asking about the shadow, it has been said "It reaches you," and a more senior one arrives, he does not receive it. For whether one is seated through prolonged discussion or even sleeping, what has been assigned is well assigned, what has passed is well passed. For this is indeed an item to be distributed, and it reaches only one who is present; therein, the state of being present should be determined by the precincts. And the inner enclosure of the assembly hall is the precinct; the gain reaches one standing within it.

Someone has eight designation bowls brought from the assembly hall, fills seven bowls with excellent food and one with water, and sends them to the assembly hall. Those who brought them, without saying anything, place them in the monks' hands and depart. Whatever was received by whomever, that belongs to him alone. But for the one who received water, setting aside even the passed standing order, another meal by invitation should be assigned to him. And whether he receives something coarse or excellent or accompanied by the three robes, that is his alone. Such is his special merit. But since water is not material gain, another meal by invitation is obtainable.

If, however, those who brought them come and say "Venerable sir, please divide all this and eat," and then leave, all should divide it, eat, and the water should be drunk. When someone, having designated from the Community, says "Give eight senior elders, give middle-ranking monks, give junior monks, give novices of full years, give reciters of the middle collection and others, give my relative monks," he should be told "Lay follower, you speak thus, but according to the standing order it does not reach them," and it should be given according to the standing order only. However, when young novices have received designated meals, if there is a festive occasion at the donors' house, they should be told "Send your teachers and preceptors."

In a designated meal where the first portion reaches the novices and the secondary portion reaches the senior elders, the novices are not entitled to go ahead saying "We received the first portion"; they should go in proper order. When, having designated from the Community, it is said 'You come,' one should say 'You will know about me another time too, but the standing order goes thus' - and it should be assigned according to the standing order only. Then, having said "Give a Community-designated bowl," and without having it assigned, he takes anyone's bowl, fills it, and brings it back - even what is brought should be assigned according to the standing order only.

One who is sent to "Bring a Community-designated bowl" says "Venerable sir, give one bowl, I will bring an invitation meal." If, knowing that he has come from a designated-meal house, the monks say "Did you not come from such-and-such a house?" and he says "Yes, venerable sir, it is not an invitation meal, it is a designated meal," it should be assigned according to the standing order. But one who, told "Bring one bowl," says "What shall I say when I bring it?" and is told "As you please" and comes - this is called an unrestricted messenger. Whether a designated bowl, a sequential bowl, or a personal bowl - whichever he wishes, that should be given to him. One who is foolish and incompetent, sent to "Bring a designated bowl," does not know what to say and stands silent - he should not be asked "To whom have you come?" or "Whose bowl will you take?" For if asked thus, by the similarity of the question he might say "I have come to you" or "I will take your bowl," and then other monks, being disgusted with that monk, would not look at him. Rather, he should be asked "Where are you going? What are you wandering about doing?" When he says "I have come for the purpose of a designated bowl," it should be assigned and the bowl given.

There is what is called a fraudulent standing order. For in the house of a king or a king's minister, eight very excellent designated meals are given regularly; making these individual meals, the monks partake of them separately according to the standing order. Certain monks, having noted their standing order thinking "Tomorrow it will reach us," have gone; while they have not yet arrived, other visiting monks come and sit in the assembly hall. At that very moment the king's men come and say "Give the bowls for the excellent meal." The visitors, not knowing the standing order, assign them. At that very moment monks who know the standing order come and say "What have you assigned?" "The excellent meal at the king's house." "From how many rains onwards?" "From such-and-such a number of rains." Having prevented them saying "Do not assign," it should be assigned according to the standing order. Whether they come at the time of assigning, or come at the time of giving the bowls, or come at the time of giving, or come at the time when the bowls are filled and brought from the king's house, or the king sends saying "Let the monks themselves come today" and gives the almsfood directly into the monks' hands - even when they come at the time of having taken the almsfood thus given, the monks who know the standing order should prevent them saying "Do not eat," and it should be assigned according to the standing order only.

Then if the king feeds them and also fills their bowls and gives them, what is brought should be assigned according to the standing order. But if, thinking "Let them not go empty-handed," only a little has been placed in the bowls, that should not be assigned. Then if they come back having eaten with empty bowls, what was eaten by them is their liability - so said the Elder Mahāsuma. But the Elder Mahāpaduma said - "There is no matter of liability here; however, those who do not know the standing order should sit and wait until those who know it come. Even so, what was eaten was well eaten; now it should be assigned by way of the bowl-place."

An almsfood accompanied by the three robes, worth a hundred, reached a monk in the rains residence, and in the monastery they recorded it, writing "such an almsfood has reached a monk in the rains residence." Then, after the passing of sixty years, another such almsfood arose. Should this be assigned according to the rains-residence turn, or according to the sixty-year turn? It was said: according to the sixty-year turn, for this monk has grown in seniority having already taken his turn.

One who ate a meal by invitation and then became a novice may again receive that meal by taking his bowl according to the novice's turn. This is called an "intermediate case." But a novice who has completed his years and receives full ordination today, thinking "tomorrow I shall receive the meal by invitation," his turn has passed. A meal by invitation has reached a monk's bowl, and his bowl is not empty. He has another monk sitting nearby send the bowl. If they carry it off by theft, it becomes a liability. But if that monk gives it himself, saying "I give my bowl," there is no liability for him. Furthermore, being uninterested in that meal, he says to another "Enough for me, I give you this meal; send a bowl and have it brought," whatever is brought from there all belongs to the owner of the bowl. If they carry off the bowl by theft, it is well taken; because the meal was given, there is no liability.

In a monastery there are ten monks; of these, nine are almsfood collectors and one is an accepter. When it is said "Give ten invitation bowls," the almsfood collectors do not wish to take them. The other monk takes them, saying "All reach me," and there is no turn. If he takes them by assigning each one, the turn stands. Having taken them thus and having had food brought in all ten bowls, he gives nine bowls to the almsfood collectors, saying "Venerable sirs, please assist me." This is called "a gift given by a monk," and it is allowable to accept.

If that lay follower says "Venerable sir, please come to the house," and that monk goes to his house, saying to those monks "Come, venerable sirs, be my companions." Whatever he receives there, all belongs to him alone. The others receive what is given by him. Then, having them sit down at the house itself, giving water for dedication, they give rice gruel, hard food, and so forth. Only by that monk's word, saying "Venerable sirs, whatever the people give, accept that," is it allowable for the others. They fill the bowls of those who have eaten, take them, and give them for the journey. All belongs to that monk; what is given by him is allowable for the others.

If, however, they go from the monastery itself, having been told by that monk "Venerable sirs, accept my almsfood, and it is proper to comply with the people's word," whatever they eat there and take away, all that belongs to him. Furthermore, if without being told "Accept my almsfood," they go thinking "It is proper to comply with the people's word," and there, having heard one giving thanks in a sweet voice and being pleased with the elders' calm, they give many requisites for ascetics, this is called "an unassigned portion" arisen through faith in the elders; therefore it reaches all.

One, having had a bowl assigned from the Community according to the turn, takes it, fills it with excellent hard and soft food, brings it back, and gives it saying "Venerable sirs, let the whole Community partake of this." It should be shared and partaken of by all. But for the owner of the bowl, setting aside even the passed turn, another meal by invitation should be given. Then if he says "First give all the Community bowls," the bowl belonging to a conscientious monk should be given. And when it is brought and it is said "Let the whole Community partake," it should be shared and partaken of.

One brings a meal on a tray and says "I give it as a Community invitation." Without giving a morsel to each, it should be given according to the turn, making enough for one person's sustenance. Then if he brings a meal and, not knowing what to say, remains silent, one should not say "For whom have you brought it? To whom do you wish to give it?" For by a question-like response he might say "It is brought for you, I wish to give it to you," and then other monks, being disgusted with that monk, might turn their necks away and not even think him worth looking at. But if, when asked "Where are you going? What are you doing wandering about?" he says "I have come having taken a meal by invitation," it should be assigned by a conscientious monk according to the turn. If what is brought is plentiful and sufficient for all, there is no need for the turn procedure; bowls should be filled and given starting from the senior seat.

When it is said "Give a bowl designated for the Community," without asking "What will you bring?" it should be assigned according to the regular standing order. But where milk-rice or a choice almsfood is regularly obtained; for such superior foods a separate standing order should be made, likewise for gruel with accompaniments, for expensive fruits, and for superior hard foods. But for ordinary food, gruel, fruits, and hard foods, only one standing order should be made. When it is said "I will bring ghee," only one standing order is suitable for all ghee, likewise for all oils. But when it is said "I will bring honey," only one standing order is suitable for honey, likewise for molasses and for medicines such as liquorice etc. But if they give a garland of flowers as a Community designation, it is allowable for one who collects almsfood, it is not allowable. Because only material things are refused, it is allowable; but because it is given designating the Community, they say it should not be accepted.

The discussion on designated meals is concluded.

Discussion on Meals by Personal Invitation

If the invitation is personal, one is master of it oneself. But if it is for the Community, it should be assigned in the same manner as stated for the designated meal. If, however, the messenger is skilled and, without saying "Venerable sirs, accept a meal for the Community of monks at the king's house," says "Accept almsfood," it is allowable even for those who collect almsfood. Then if the messenger is unskilled and says "Accept a meal," but the meal distributor is skilled and, without saying "meal," says "Venerable sirs, you go"; in this way too it is allowable even for those who collect almsfood. But when it is said "A meal is due to you by turn," it is not allowable. If a person who has come to invite enters the assembly hall and says "Give eight monks" or "Give eight bowls"; in this way too it is allowable for those who collect almsfood, and it should be said "You and you, go." But if he says "Give eight monks; accept a meal, give eight bowls; accept a meal," it should be assigned by turn. But when the one assigning, omitting the word "meal," says "You and you, go," it is allowable for those who collect almsfood. But when it is said "Venerable sirs, give your bowls, come," one should go saying "Very well, lay followers." Even when it is said "Having designated from the Community, come," it should be assigned according to the standing order.

But for one who has come for a bowl from an invitation-meal house, the bowl should be given according to the standing order in the same manner as stated for the designated meal. One person, without saying "A bowl by turn from the Community," merely says "Give one bowl," and taking anyone's bowl from among the unassigned bowls, fills it and brings it back; that belongs to the owner of the bowl himself, and it should not be assigned by standing order as in the case of a designated meal. Here too, one who comes and stands silent should not be asked "To whom have you come?" or "Whose bowl will you carry?"

For by the similarity to a question, he might say "I have come to you, I will carry your bowl," and then that monk would be despised by the monks. But when asked "Where are you going, what are you doing wandering about?" and he says "I have come for his bowl," the bowl should be given after assigning by turn according to the meal standing order. Even when it is said "Give the bowl for bringing food," it should be given by turn according to the meal standing order only. If, having brought it, he says "Let the whole Community eat," it should be shared and eaten. Setting aside the standing order even though it has passed for the owner of the bowl, another meal by turn should be assigned.

One person brings food on a tray and says "I give this to the Community," it should be distributed by portions starting from the morsel-food turn. But if he stands silent, he should not be asked "For whom have you brought this, to whom do you wish to give it?" But if, when asked "Where are you going, what are you doing wandering about?" he says "I have brought food for the Community, I have brought food for the elders," it should be taken and distributed according to the morsel-food turn. But if what is brought is plentiful, being plentiful for the entire Community, it is called brought almsfood and is allowable even for those who practise going for alms, there is no need to ask about the turn, and bowls should be filled and given starting from the senior seat.

A lay follower sends a message to the Community elder, or to one well-known for his learning and ascetic practices, or to the food distributor, saying "Take eight monks and come for the purpose of receiving our meal." Even if the message is sent through relatives or attendants, these three persons are not permitted to ask; having already raised the matter, they should have eight monks designated from the Community and go as a group of nine including themselves. Why? Because it is on account of these monks that gain arises for the Community of monks. But a resident monk who is not well-known for learning, ascetic practices and so forth, is permitted to ask. Therefore, he should raise the matter saying "Shall I take from the Community, or shall I come with those I know?" and should proceed as the donors say. But when told "Take those dependent on you or those you know and come," he is permitted to go with whomever he wishes. If they send saying "Send eight monks," they should be sent from the Community itself. If one is able to obtain almsfood in another village, one should go to another village. If one is unable to obtain it, one should enter that same village for alms.

Invited monks are seated in the assembly hall. If people come there saying "Give us bowls," the uninvited monks should not give them. It should be said "These are invited monks." But when told "You too give them," it is allowable to give. At festivals and the like, people themselves go to the residences and meditation halls and invite even a hundred monks together with those learned in the three collections and Dhamma teachers. Then it is allowable to take those one knows and go. Why? For people who want a large Community of monks do not go to the residences and meditation halls; they take monks according to their means and ability from the assembly place itself.

But if the Community elder, or one well-known for his learning and ascetic practices, or the food distributor, having spent the rains elsewhere or having gone somewhere, returns to his own place, and people make offerings to the newcomer, for one occasion he should take those he knows and go. But from the appointed time onwards, when the second occasion begins, he should take from the Community itself and go. Being just newly arrived visitors, they go thinking "We shall see our relatives or attendants." There their relatives and attendants make offerings to them. Here, however, it is allowable to take those one knows and go.

But one who receives much gain, and whose own place and the place visited are alike, where everywhere people sit having prepared a meal for the Community - he should take from the Community itself and go. This is the distinction regarding invitations. The remaining questions should all be understood in the same manner as stated for the meal by invitation. But in the Kurundī, when told "Give eight great elders," it is said "Only eight great elders should be given." This is the method for middle-ranking monks and so forth. But if, without specifying, one says "Give eight monks," they should be given from the Community.

The discussion on invitation meals is concluded.

Discussion on Meals by Ticket

Regarding the ticket meal, because of the statement "I allow designating by tying together and heaping up with a ticket or a slip," on a ticket made of heartwood or on a slip made of bamboo strips, palm leaves and the like, having inscribed the letters thus "So-and-so's ticket meal," having placed them in a basket or in a robe-bag, having heaped all the tickets together and having mixed them repeatedly by turning them upside down and over, by a food distributor endowed with five qualities, if there is a turn, starting from the turn; if there is not, tickets should be given starting from the senior seat. Even for those who come later and those standing at a distance as a connected group, they should be given in the same manner as stated for the meal by invitation.

If there are many alms-resort villages all around the monastery, but the monks are not many, the tickets are received even by village, and it should be assigned by village thus: "Your ticket meal is received in such-and-such a village." When assigning in this way, even if there are sixty ticket meals of various kinds in each village, all are already assigned; if there are also two or three other ticket meals near the village to which his bowl goes, those too should be given to that same monk. For it is not possible to send another monk on account of those.

If in certain villages there are many ticket meals, having considered, they should be given to seven or even eight monks. When giving, however, the tickets for four or five meals should be tied together and given. If beyond that village there is another village, and in it there is only one ticket meal, and they give it early in the morning, that too should be given to one among those monks by insistence, and he should be told: "Take that early in the morning and afterwards collect the other meals in the nearer village." If he goes to the nearer village with the perception that the ticket meals have already been taken when they have not yet been taken, he should take the ticket meal in the further village, then come back to the monastery, take the others, and go to the nearer village. "For a gain belonging to the Community cannot be taken outside the boundary" - this method is stated in the Kurundī.

If, however, the monks are many and the tickets are not received by village, they should be assigned by street, or by individual house in a street, or by family. In streets and so forth, where there are many meals, they should be assigned to many monks in the same way as stated for villages. When there are no tickets, they should be assigned by designation.

The ticket distributor, however, should know the duty. For he should rise early, take his bowl and robe, go to the dining hall, sweep any unswept area, set out drinking water and washing water, and having noted the time thinking "Now the monks will have completed their duties," he should strike the bell, and when the monks have assembled, the ticket meal for the turn-village should be assigned first. He should be told: "Your ticket is received in such-and-such a turn-village; go there."

If the village is more than a league away, those going that day become fatigued, so it should be assigned today itself, saying: "Tomorrow your turn-village is reached." One who, being sent to the turn-village, does not go and seeks another ticket - it should not be given. For there is loss of merit for faithful people and cutting off of gains for the Community; therefore, on the second and third day too, another ticket should not be given to him, and he should be told: "Go to your own allotted place and eat." But for one who does not go for three days, a ticket should be assigned in a turn-village nearer than his turn-village. If he does not accept that, from then on it is not proper to give him another ticket, but a strict disciplinary action should be imposed, and he should not be reduced below sixty or fifty. After assigning the turn-village, the monastery turn should be assigned, and he should be told: "Your monastery turn is reached." The monastery-turn keeper should be given two or three gruel tickets and three or four meal tickets, but they should not be given permanently. For the gruel and meal donors might become displeased, thinking: "Only the monastery caretakers are eating our gruel and meals"; therefore, they should be given in other families.

If they bring and give to the monastery-turn keepers their share, that is good; if not, having taken the turn, their gruel and meals should be brought. Meanwhile, their tickets serve as extra allowance, but at the place reached by seniority, they are indeed able to receive also another ticket for superior food. For the surplus extra-portion individual meal, tickets should be given with a separate turn.

If the one who received the ticket does not obtain that meal on that day, it should be assigned on the next day. He obtains only the meal, not the extra portion; even so, it should be assigned again. The same method applies also to the ticket for a milk-meal. If, however, he obtains only the milk, not the meal; from the obtaining of milk onwards, it should not be assigned again. Two or three individual meals are received by one monk alone; in a time of famine, when obtained by the newest member of the Community, they should be disentangled and assigned separately; even for one who has not obtained the regular ticket meal, it should be assigned on the next day.

If it is a small monastery and all the monks share in common, the one distributing sugarcane tickets may assign them to whoever is present and it is allowable to cut them during the day and give them to the senior elders and others. Having assigned the juice ticket, it should be given even to those who go for alms-food and others, after straining it after the meal or making it into treacle. For visitors, the tickets should be distributed after knowing whether they have arrived or not; in a large monastery, they should be distributed after establishing a roster.

It is also allowable to assign a buttermilk ticket at a shared place, or to have it cooked, or to have it smoked, and give it to the elders. In a large monastery, one should proceed in the manner already stated. Fruit tickets, cake tickets, medicine tickets, and garland tickets should also be distributed with a separate roster. Although medicine tickets and the like are allowable even for those who go for alms-food, since they are distributed by means of tickets, they should not be accepted. They give ticket meals amounting only to the chief alms-food; the roster should be checked and then distributed. When there is no roster, distribution should begin from the senior seat. If there are many such meals, two or three should be given to each monk; if not, having given one each, when the turn has gone through, distribution should begin again from the senior seat. If it is cut off in the middle, the roster should be noted. But if such a meal is regular, the one to whom it falls due should be told: "Whether you receive it or not, you should take it tomorrow as well." One meal is irregular, but on the day it is received, one gets as much as one wishes, and the days of not receiving are more numerous; the one to whom it falls due, not having received it, should be told: "You should take it tomorrow."

One who comes after the tickets have been distributed, his ticket has already passed; it should not be set aside and given to him. A ticket is obtained by one who comes from the time the bell is struck and extends his hand. Even for another who has come and stands nearby, what has passed has indeed passed. But if there is another taking on his behalf, even though he himself has not come, he receives it. At a shared place, knowing that so-and-so has not come, it is allowable to set aside a ticket saying: "This is his ticket." If they make an agreement that "it should not be given to one who has not come," it is unlawful. For one standing within the precincts, distributable goods are due to him. But if they make a great noise saying "give it to the one who has not come," a penalty should be imposed, and it should be said: "Let him come and take it."

If five or six tickets are lost and the meal distributor forgets the names of the donors, if he assigns the lost tickets to the great elder or to himself and says to the monks: "I have assigned the ticket meal in such-and-such a village to myself; you may eat the ticket meal obtained there," it is allowable. But if it has not been assigned at the monastery, it is not allowable to obtain that meal at the assembly hall and consume it right there after assigning it. When it is said "From today, take my ticket meal," it is not allowable to distribute it there at the assembly hall; it should be brought to the monastery and distributed. But when it is said "From tomorrow," the meal distributor should be informed: "From tomorrow, such-and-such a family gives a ticket meal; you should remember at the time of ticket distribution." Having discontinued the ticket meal during a famine, when prosperity arises, seeing something, they re-establish it saying "From today, take our ticket meal"; it should not be distributed within the village but should be brought to the monastery and distributed there. For this is called a "ticket meal." It is not like a meal by invitation; it is given with reference to the monastery, therefore it is not allowable to distribute it outside the precincts. But when it is said "From tomorrow," it should indeed be distributed at the monastery.

A travelling monk who wishes to go in a certain direction, if another has obtained a turn-village ticket there, it is allowable for him to take that and say to the other monk "You take my due ticket" and go. But by that monk, the ticket should be distributed to him while he has not yet passed beyond the precincts boundary.

At an abandoned monastery, people establish a ticket meal so that monks may look after the Bodhi tree shrine and so forth and then eat. Monks, dwelling at their own places, go there early, perform the duties, and eat that meal. This is allowable. If, when those monks have assigned it to themselves for the next day and gone, a visiting monk dwells at the abandoned monastery, performs the duties early, strikes the bell, assigns the ticket meal to himself, and goes to the assembly hall, he himself is the master of that meal. But one who, while the monks are still performing the duties, gives just two or three sweeps on the ground, strikes the bell, and goes saying "The ticket meal in the regular village falls to me" - that does not fall to him because it was taken by theft. It belongs only to the monks who went later, having performed the duties and assigned it.

One village is very far away, and monks do not wish to go there regularly. The people say "We are excluded from merit." The fellow monks at a monastery near that village should be told "On the days when these monks do not come, you should eat." The tickets, however, should be assigned daily. And they are not assigned merely by striking the bell or merely by shaking the basket. Rather, having taken the basket, the tickets should be scattered on a bench. The basket, however, should not be held by the rim. For if there were a snake or a scorpion there, it could cause harm. Therefore, holding it from below and turning the basket face down, the tickets should be scattered, thinking "Even if there is a serpent, it will flee right there." Having scattered the tickets thus, they should be assigned by village and so forth in the manner previously stated. Furthermore, having assigned one to the senior elder and saying "The remainder falls to me," having assigned it to oneself, having performed the duties, having paid respect to the shrine, when the monks standing in the discussion pavilion say "Friend, the tickets have been assigned," one should say "Yes, venerable sirs, take the ticket meals in the villages assigned to you." For even when assigned in this way, they are indeed well assigned.

Monks going to another monastery for the whole night for the purpose of hearing the Dhamma, thinking "We shall not accept a gift there but shall go for alms in our own alms-resort village and return," go without taking tickets. They come to eat the ticket meal that has fallen to the elder at the monastery. This is allowable. Then the senior elder too, thinking "What am I doing here?" goes together with them. When they, having not eaten at the monastery they went to, arrive at the alms-resort village and say "Give us the bowls, venerable sir, we shall bring back ticket gruel and so forth," the bowls should not be given. When asked "Why do you not give them, venerable sir?" one should reply: "The meal belonging to the monastery falls to those who dwelt at the monastery. We dwelt at another monastery." But when they say "Give them, venerable sir. We are not giving them on account of the monastery; we give them to you. Accept our alms food," then it is allowable.

The discussion on ticket meals is concluded.

Discussion on Fortnightly Meals, etc.

Regarding the fortnightly meal and so forth: that which is given on the designated fourteenth, fifteenth, fifth, and eighth days of the fortnight by those engaged in duties, for the purpose of bringing to mind the observance day - that is called the fortnightly meal. That follows the same procedure as the ticket meal; it should be assigned and eaten. If both the ticket meal and the fortnightly meal are abundant and sufficient for all, both meals should be assigned separately. If the community of monks is large, having assigned the fortnightly meal, the ticket meal should be assigned according to its turn. Or having had the ticket meal assigned, the fortnightly meal should be assigned according to its turn. Those to whom it does not fall should go for alms. If both meals are abundant and monks are few, since the ticket meal is obtained daily, setting that aside, saying "Friends, eat the fortnightly meal," only the fortnightly meal should be assigned. If they give a superior fortnightly meal, a separate turn should be made. Thinking "Tomorrow is the fortnight day," the fortnightly meal should not be assigned today. But if the donors say "Tomorrow there will be poor food at our house; assign the fortnightly meal today itself," then it is allowable.

The observance day meal is that which is given every half-month, having undertaken the observance factors, being the same food that one eats oneself. The first day of the fortnight meal is a gift given on the first day of the fortnight, having considered thus: "On the observance day, many faithful and devout people honour the monks, but on the first day of the fortnight monks have difficulty. What is given on the first day of the fortnight is of great fruit, similar to a gift given in a time of famine. Or what is given on the second day to those of purified virtue through the observance day ceremony is of great fruit." Both of these also follow the same procedure as the ticket meal. Thus all seven of these meals are not allowable for those who practise the alms-round practice; they indeed constitute a breach of the ascetic practice.

Furthermore, four meals that came in the canonical text, given after Visākhā requested a boon in the Robe Section, are: the meal for visitors, the meal for travellers, the meal for the sick, and the meal for those who attend the sick. Therein, a meal given to visitors is the meal for visitors. The same method applies in the remaining ones. But if here both the meals for visitors and the visitors are many, one each should be assigned to all. When the meals are insufficient, they should be assigned by turn. One visitor, having come first, assigns all the visitor meals to himself and sits down. All of it belongs to him. Visitors who come later should partake of what is given by him. He too, having taken one for himself, should give the rest. This is the generous way.

But if one who arrived first does not take for himself and sits in silence, he should take in order of seniority together with those who arrived later. If visitors come constantly, it should be eaten only on the day of arrival; if they come at intervals, it may be eaten for two or three days. In the Mahāpaccarī, however, it is said: "It is permissible to eat for seven days."

A resident monk who has gone somewhere and returned - by him too the visitor's meal should be eaten. But if it has been established at the monastery, it should be taken at the monastery. If the monastery is far away, and it has been established at the assembly hall, it should be taken at the assembly hall. But if the donors say: "In the absence of visitors, let the residents also eat," it is permissible.

The same method of discussion applies to the traveller's meal as well. But this is the distinction - a visitor receives only the visitor's meal, but a traveller receives both the visitor's meal and the traveller's meal. A resident who wishes to depart is also a traveller; he receives the traveller's meal. But just as with the visitor's meal; so too this is not obtainable for two or three or seven days. Having eaten thinking "I shall go," if on that day he does not go for some reason, it is permissible to eat the next day too, because of his earnest intention. For one who has eaten thinking "I shall go," if robbers block the road, or there is flooding, or it rains, or the caravan does not go, it should be eaten with earnest intention. Considering these calamities, it is said in the Mahāpaccarī: "It is permissible to eat for two or three days." But one who merely makes a pretence of thinking "I shall go" is not permitted to eat.

As for the sick person's meal too, if it suffices for all the sick, it should be given to all; if not, it should be taken by establishing a roster. One sick person appears healthy and is able to go into the village, one is not able - this one is called "seriously ill." The sick person's meal should be given to this one. Two seriously ill persons - one is a recipient of gains, well-known, and receives much hard and soft food; one is destitute and enters the village due to having few gains - the sick person's meal should be given to this one. For the sick person's meal, however, there is no limit of days. As long as the illness does not subside and one cannot sustain oneself without eating suitable food, so long should it be eaten. But when, even after eating mixed gruel or mixed food, the illness does not flare up, from that point onwards it should not be eaten.

As for the sick-nurse's meal too, what suffices for all should be given to all; if it does not suffice, it should be taken by establishing a roster. This too, when there are two sick persons, should be taken for the nurse of the seriously ill one; when there are two seriously ill persons, for the nurse of the destitute sick one. Whatever family gives both the sick person's meal and the sick-nurse's meal, there the meal for the nurse of whichever sick person's meal is due should be taken at that very place. For the sick-nurse's meal too there is no limit of days; as long as the sick person receives it, so long does his nurse also receive it. If these four meals are given thus: "Let visitors, travellers, the sick, and nurses take my alms-food," it is permissible even for those who practise alms-round. But if they are given thus: "I establish a meal for visitors and others, let them take my meal," it is not permissible for those who practise alms-round.

There are also three other meals: "the regular meal, the lodging meal, and the turn meal." Therein, "regular meal" means a permanent meal. That is of two kinds - communal and individual. Therein, that which is established as "we give a regular meal to the Community," that follows the procedure of a ticket meal. However, that given after saying "let them accept my permanent almsfood" is allowable even for those who practise going for alms. Even in the case of an individual, when it is said "I give you a regular meal," if one is an almsfood-eater, it is not allowable. But when it is said "accept my permanent almsfood," it is allowable and should be accepted. Even if afterwards, after some days have passed, he says "accept the regular meal," it is allowable because it was properly accepted at the outset.

A lodging meal is that which, having built a dwelling for the Community, is established thus: "let those dwelling in our lodging accept our meal alone." That follows the procedure of a ticket meal and should be accepted and eaten. But when it is said "let those dwelling in our lodging accept our almsfood alone," it is allowable even for those who practise going for alms. But that which is given out of faith in an individual, having built a dwelling for him, saying "we give it to you," that belongs to him alone; when he has gone elsewhere, it should be eaten by his dependants.

A turn meal is that given during a time of famine, starting from the leading household, saying "we shall look after the monks by turns." That too, when given using the word "almsfood," is allowable for those who practise going for alms. But when it is said "turn meal," it follows the procedure of a ticket meal. If they send rice and so forth, saying "let the novices cook and give it," it is allowable for those who practise going for alms. Thus these three and the four beginning with the visitor's meal make seven, and those together with the meals beginning with the Community meal make fourteen meals.

In the Commentary, however, four other meals are also mentioned: the monastery meal, the meal for eight, the meal for four, and the concealed meal. Therein, the monastery meal is a meal arising at the monastery itself; that is included under the Community meal. But since at Tissamahāvihāra, Cittalapabbata, and such places, it was accepted by arahants who had attained the analytical knowledges in such a way that even those who practise going for alms could partake of it, at such places it is allowable even for those who practise going for alms. But that given thus: "we give to eight monks, we give to four" - that is both a meal for eight and a meal for four; that too, when given using the word "almsfood," is allowable for those who practise going for alms. A concealed meal is that given by filling a bowl with an elaborately prepared, exceedingly flavoursome cake and covering it. These three follow the procedure of a ticket meal.

There is also another called a ball meal. Here some people, having arranged a great Dhamma hearing and a monastery offering, being unable to give to the entire Community, give balls saying "let two or three hundred monks accept our almsfood," for the purpose of knowing the number of monks. This is allowable even for those who practise going for alms. Thus in the Robe Section the distribution of robes is stated, while in this Lodging Section both the distribution of lodgings and the distribution of almsfood are stated.

The distribution of requisites for the sick should be understood thus - Regarding medicines such as ghee and so forth, kings and royal ministers send to the monastery even a hundred or a thousand jars of ghee. Having struck the bell, starting from the senior seat, one should fill the vessel brought and give it. It is allowable even for those who practise going for alms. If lazy great elders come afterwards, one should not say "Venerable sir, it is being given to those of twenty rains, your turn has passed." Setting aside the turn, one should give to them and afterwards give according to the turn.

Having heard "much ghee has arisen at such-and-such a monastery," monks come even from monasteries a league away. It should be given starting from the standing place of each 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 they form a continuous group with those who have entered the surrounding boundary and are at their own monastery gate or within the monastery itself, the boundary is said to be extended 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 senior seat, the first portion does not reach those who come afterwards; from the second portion it should be given in order of seniority. Having entered the surrounding boundary, wherever it is given, it should be distributed only at the general assembly place.

In a monastery where there are ten monks and ten jars of ghee are given, it should be distributed one jar each. If there is one jar of ghee, it should be divided among the ten monks and taken. If they take it just as it stands, saying "This is due to us," it is wrongly taken; wherever it has gone, it remains the property of the Community. However, having tilted the jar and put a little ghee into a dish, saying "This is due to the Great Elder, the remainder is due to us," and having poured that back into the jar, it is allowable to take as much as one wishes and go. If the ghee is solid, having made a mark and saying "The portion beyond the mark is due to the Great Elder, the remainder is due to us," even what is taken thus is well taken; whether the monks or the jars of ghee are fewer or more than the stated measure, it should be distributed by this same method.

If, however, there is one monk and one jar, having struck the bell, it is allowable to take it saying "This is due to me." It is also allowable to apportion it little by little, saying "This first portion is due to me, this is the second portion." This same method applies to butter and so forth as well. But in the case of a clear liquid such as sesame oil and so forth, where a mark does not remain, it should be drawn out and distributed. Medicines such as ginger, pepper and so forth, as well as all remaining requisites of a recluse such as bowls, dishes and so forth, should all be distributed after carefully considering in accordance with the method stated.

Thus the discussion on the distribution of requisites in all its aspects is concluded.

By those appointed and established as distributors of gruel and so forth, half a portion should be given to people who come to the place of distribution without asking them; but by those who are not appointed, it should be given after making an announcement. By a monk appointed as a distributor of minor items, to one doing robe-work who says "Give me a needle," two needles should be given - one long and one short. There is no need to ask "Is it undistributed communal property?" To one needing a small knife, one small knife; to one wishing to set out on a long wilderness journey, a pair of sandals; to one needing a waistband, a waistband; to one who has come saying "My shoulder strap is worn out," a shoulder strap; to one needing a strainer, a strainer should be given. To one needing a water pot, a water pot. If there is no lid, the water pot should be given together with a lid. To one requesting, saying "I shall put up a visitor's cloth," sufficient for a full width and a half width should be given. To one who has come saying "The circular patch is not sufficient," one circular patch should be given, or two half-circular patches should be given. To one requesting two circular patches, they should not be given. To one needing border and binding material, sufficient for one robe should be given. To a sick monk needing ghee, butter and so forth, having made one medicine the measure of a nāḷi, a third portion of that should be given. Having given thus for three days, when the nāḷi is complete, from the fourth day onwards it should be given after consulting the Community. In the case of a lump of sugar too, a third portion should be given for one day. Thus, when the lump is finished in three days, from then onwards it should be given after consulting the Community. The remainder is clear everywhere.

The discussion on fortnightly meals and so forth is concluded.

The commentary on the Chapter on Lodgings is concluded.

7.

The Section on Schism in a Community

Discussion on the Going Forth of the Six Sakyans

330. In the Chapter on the Splitting of the Saṅgha, "well-known, well-known" means renowned, renowned. The Sakyan princes means the ten messengers beginning with Kāḷudāyī together with their retinues, and many other people as well. "Of us" means among us; or it is said as "from our family." "I shall instruct in the purpose of household life" means I shall make known what should be done in household life. "Water should be drained off" means it should be done so that the water is even in all places. "The weeds should be removed" means the grasses should be pulled out. "The chaff should be removed" means the husks mixed with fine straw and grain should be winnowed away. "It should be winnowed" means the fine straw should be removed. "You yourself understand the purpose of household life" means you yourself should know the purpose of household life. "I with you; go forth as you wish" - here the meaning should be understood thus: wishing to say impulsively out of affection for his friend "I shall go forth together with you," but then with his heart being pulled back by desire for the glory of kingship, having said only "I with you," he was unable to say the rest.

331. "Led away" means led out. "Full of conceit" means those who resort to conceit; the meaning stated is "dependent on conceit."

332. "For one within whom there are no irritations" means for one in whose mind there are no irritations, because they have been eradicated by the third path. Moreover, since "existence" means prosperity, "non-existence" means adversity; likewise "existence" means growth, "non-existence" means decline; "existence" means eternalism, "non-existence" means annihilationism; "existence" means merit, "non-existence" means demerit; "non-existence" and "non-being" are in meaning one and the same, therefore in "and who has transcended this or that existence," that which is called the manifold nature of existence and non-existence by way of prosperity and adversity, growth and decline, eternalism and annihilationism, merit and demerit; the meaning should be understood thus: one has transcended this or that existence and non-existence by the four paths, in each respective manner as applicable. "Are unable" means they do not attain; the intended meaning is that the sight of such a one is difficult even for the gods.

333. "With a snake as a girdle" means having tied a snake around the waist. "On the lap" means on the lap.

334. "He is honoured" means he honours. "Whatever he does" means whatever he will do.

The discussion on the going forth of the six Sakyans is concluded.

Discussion on the Act of Proclamation, etc.

336. Regarding "one to be spat upon" - here, requisites arisen through wrong livelihood are to be rejected by the noble ones, being like spittle; since this one swallows such requisites, he was called "one to be spat upon" by the Blessed One.

340. "With body stiff" means with a body that was motionless, like a figure in a book.

342. "We, my good men, are known to the king" - he said this exalting himself by the status of being known to the king, meaning "the king knows us." "With ears and tail erect" means having made them rigid and motionless in their binding.

"For indeed, elephant, attacking the elephant is suffering" means: dear elephant, approaching the Buddha-elephant with murderous intent is indeed suffering. "For one who has killed an elephant" means for one who would kill the Buddha-elephant.

"Retreated while still facing" means he backed away with his hind feet while still facing the Tathāgata. "Unfortunate" - here, "one who does not recognise" is unfortunate; the meaning is "one who does not know," he does not know that "I am doing an evil deed." Or "one who should not be regarded" is unfortunate; the meaning is "one who should not be seen."

343. "Group meal" here means food to be eaten by three persons. "I will lay down" means "I will allow that." "For a group meal, one should be dealt with according to the rule." The account of the request for the five cases has been stated in the explanation of the Saṅghādisesa. "A cosmic cycle" means a duration of life. "Supreme merit" means the highest merit. "A cosmic cycle in heaven" means a lifespan cycle itself.

The discussion on the act of proclamation and so forth is concluded.

Discussion on Causing a Schism in the Saṅgha

344. "Then Devadatta, having split the Community" - he, it is said, having thus taken the voting ticket, held a separate Observance right there and then departed; therefore this was said.

345. "My back aches" means it is afflicted, overcome by painful feeling due to prolonged sitting. "I will stretch it" means I will extend it. Instruction by the wonder of mind-reading means, having known another's mind thus: "Your mind is thus, your mind is also thus," a teaching of the Dhamma in accordance with that.

346. "Imitating me" means one who is performing imitation of me. "Miserable wretch" means one who is suffering. "Of the great boar" means of the great elephant. "Transforming the earth" means of one who is breaking up the ground. "Eating lotus roots" means of one who is chewing lotus roots. "Watching in the rivers" means here, it is said, that bull elephant, having plunged into that lotus pond called a river in the evening time, being wearied, spent the whole night, keeping watch. Therefore it is said "watching in the rivers."

347. "Sutā" means "a listener" (sotā). "And without doubt declares" means having become free from doubt, he declares by connecting and connecting according to the sequence of meaning.

350. "Will be reborn in a realm of misery" means bound for the realm of misery (āpāyiko). Likewise, doomed to hell (nerayiko). "Will remain for a cosmic cycle" means one who will remain for a cosmic cycle (kappaṭṭho). "Now even a thousand Buddhas could not cure him" means incurable (atekiccho).

"May no one in the world ever" means may no being whatsoever ever in the world. "Arose" (udapajjatha) means was reborn (upapajjatha). "Standing as if blazing with fame" means standing as though ablaze with fame. "Devadatta - thus I have heard" means there is also what was heard by the Blessed One as "such was Devadatta"; taking that very thing, this was said. "He, having practised negligence" - here, "one who practises negligence" means one who has practised it (anuciṇṇo); the meaning is that negligence has not been abandoned. "Having attacked him" means having approached with an evil mind, or the meaning is having drained. "Reached the Avīci hell" - but this is a past tense expression used in the sense of a certainty yet to come. "Fearsome" (bhesmā) means terrifying (bhayānako).

The discussion on the schism of the Saṅgha is concluded.

Discussion on the Questions of Upāli

351. "On one side, Upāli, one" means one on the side of those who speak in accordance with the Teaching. "On one side two" means two on the side of those who speak contrary to the Teaching. "A fourth proclaims" means having become the fourth among those who speak contrary to the Teaching, with the intention of splitting the Community, he proclaims; persuading, he announces: "Not only you have fear of hell, we too have it; the path to Avīci is not closed to us; we are not unskilled, we are not afraid. If this were contrary to the Teaching, contrary to the discipline, or contrary to the Teacher's instruction, we would not accept it" - by this method, he makes known the eighteen grounds for schism, such as "what is contrary to the Teaching is the Teaching." This is the meaning. "Has the voting ticket taken" means having thus proclaimed, saying "accept this, approve this," he has the voting ticket taken.

In "On one side, Upāli, there are two" and so forth, the same method applies. "Thus, Upāli, there is both dissension in the Community and schism in the Community" - thus it occurs; but to this extent the Community is not yet split.

"A monk, Upāli, who is regular, belonging to the same communion, standing within the same boundary, breaks the Community" - here one might ask: "How was Devadatta regular?" How was he not irregular, given that he caused the killing of a king and shed the blood of a Buddha? Therein we say - firstly, because the command failed, there was no causing of the king's killing. For his command was thus: "Then you, prince, having killed your father, become king; I, having killed the Blessed One, shall become a Buddha." But the prince, having become king, afterwards killed his father; thus, because the command failed, there was no causing of the king's killing. As for the shedding of blood, at the very time it was done, the Blessed One did not declare his incapability on account of the shedding of blood, and it is not possible to attribute incapability to him without the Blessed One's word.

"One who has shed blood, monks, if unordained, should not be ordained; if ordained, should be expelled" -

this, however, was said by the Blessed One after the schism of the Community; therefore, it was as a regular monk that he split the Community.

In "they show what is contrary to the Teaching as the Teaching" and so forth, among the eighteen grounds for schism, by the method of the discourses, firstly, the ten courses of wholesome action are the Teaching, and the ten courses of unwholesome action are what is contrary to the Teaching. Likewise, the four foundations of mindfulness, the four right strivings, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path - these thirty-seven qualities conducive to enlightenment are called the Teaching; three foundations of mindfulness, three right strivings, three bases of spiritual power, six faculties, six powers, eight factors of enlightenment, a ninefold path, and also the four kinds of clinging, the five hindrances, the seven underlying tendencies, and the eight wrong states - this is what is contrary to the Teaching.

Therein, having taken up any one portion of what is contrary to the Teaching, thinking "we shall make this, which is contrary to the Teaching, into the Teaching; thus, depending on our teacher's lineage, it will be leading to liberation, and we shall become well-known in the world" - those who speak of what is contrary to the Teaching as "this is the Teaching" are said to show what is contrary to the Teaching as the Teaching. In the same way, having taken up one among the portions of the Teaching and speaking of it as "this is contrary to the Teaching," they are said to show the Teaching as contrary to the Teaching. By the method of the discipline, however, an act to be carried out after charging and reminding with a real matter, in accordance with the confession, is called the Teaching; an act to be carried out without charging, without reminding, with an unreal matter, without confession, is called what is contrary to the Teaching.

By the method of the discourses, the removal of lust, the removal of hatred, the removal of delusion, restraint, abandonment, and reflection - this is called the discipline; the non-removal of lust and the rest, non-restraint, non-abandonment, and non-reflection - this is called what is contrary to the discipline. By the method of the discipline, completeness of the matter, completeness of the motion, completeness of the proclamation, completeness of the boundary, and completeness of the assembly - this is called the discipline; failure of the matter, etc. failure of the assembly - this is called what is contrary to the discipline.

According to the method of the discourses, the four foundations of mindfulness... the eightfold path - this was spoken, uttered by the Tathāgata; three foundations of mindfulness, three right strivings, three bases of spiritual power, six faculties, six powers, eight factors of enlightenment, a ninefold path - this was not spoken, not uttered by the Tathāgata. According to the method of the monastic discipline, four defeats, thirteen matters entailing initial and subsequent meetings of the Community, two undetermined matters, thirty offences of expiation involving forfeiture - this was spoken, uttered by the Tathāgata; three defeats, fourteen matters entailing initial and subsequent meetings of the Community, three undetermined matters, thirty-one offences of expiation involving forfeiture - this was not spoken, not uttered by the Tathāgata.

According to the method of the discourses, daily attainment of fruition attainment, attainment of the attainment of great compassion, surveying the world with the Buddha-eye, discourse teaching according to the arising of occasions, and Jātaka narration - this is what was practised; not daily attainment of fruition attainment, etc. not the telling of birth stories - this was not practised. According to the method of the monastic discipline, having dwelt the rains residence when invited, departing on a journey after taking leave, departing on a journey after the invitation ceremony, and first making friendly welcome together with visiting monks - this is what was practised; the non-performance of that very practice is called what was not practised.

According to the method of the discourses, the four establishments of mindfulness, etc. the eightfold path - this is called laid down. Three establishments of mindfulness, etc. the ninefold path - this is called not laid down. According to the method of the monastic discipline, the four offences involving expulsion, etc. thirty offences of expiation involving forfeiture - this is called what was laid down; Three offences involving expulsion, etc. thirty-one offences of expiation involving forfeiture - this is called what was not laid down.

"There is no offence for one who does not know, for one without intention to steal, for one without intention of killing, for one with intention of flattering, for one without intention of releasing" - the non-offence stated here and there is called non-offence. "For one who knows, for one with intention to steal" - the offence stated according to this method is called offence. The five classes of offences are called light offences, the two classes of offences are called grave offences. The six classes of offences are called a remediable offence; the one class of offence of expulsion is called an irremediable offence. The two classes of offences are called a coarse offence; the five classes of offences are called not a coarse offence.

But here, by the former method itself, those who speak of what was stated as the Teaching as "this is not the Teaching" are said to represent the Teaching as not the Teaching. What is not the monastic discipline as "this is the monastic discipline", etc. those who speak of a non-gross offence as "this is a gross offence" are said to represent a non-gross offence as a gross offence. Thus, having represented what is not the Teaching as "the Teaching", etc. or having represented a non-gross offence as "a gross offence", having gained a faction, the Community is said to be broken by those who separately perform any one of the four formal acts of the Community within the same boundary. Therefore it was said - "They draw away by these eighteen grounds", etc.

Therein, "they draw away" means they pull the assembly apart, disentangle it, and lead it aside. "They separate" means they make it known excessively, as it were, so that they become disassociated; thus they act. "They divide" means separately. "To this extent, Upāli, the Community is broken" means thus, having demonstrated any one matter among the eighteen grounds for schism, having persuaded by this or that reason "take this, approve of this," having had the voting tickets taken, when a separate Community act is performed, the Community is broken. However, in the Parivāra it is said "In five ways, Upāli, the Community is broken" and so forth; there is no difference in meaning between that and the characteristic of schism in the Community stated here. We shall make clear the absence of that difference in that very place. The remainder is clear everywhere.

The discussion on the questions of Upāli is concluded.

The commentary on the Chapter on the Schism of the Saṅgha is concluded.

8.

The Section on Duties

The Discussion on Duties of Visitors

357. In the Duties Chapter, by the phrase "Now I will enter the monastery," this indicates the vicinity of the surrounding boundary; therefore, upon reaching the surrounding boundary, the taking off of sandals and so forth - all should be done. "Having taken" means having taken by the sandal strap. "Assemble" means they gather together. "Should be spread out" means it should be spread out to dry. "The proper resort should be asked about" means the alms-resort should be asked about thus: "Is the village for alms-round nearby or far away? Should one go for alms early in the morning or during the day?" "Improper resort" means a village of those holding wrong views or a village with restricted alms; where alms are given to only one or two monks, that too should be asked about. "Drinking water should be asked about" means both drinking water and water for washing should be asked about thus: "Do they only drink the water from this pond, or do they also use it for bathing and other purposes?" In certain places there are wild animals or non-human beings; therefore one should ask: "At what time should one enter, at what time should one leave?"

"Standing outside" means one should look in while standing having given way for any snake or non-human being coming out. "If he is able, it should be cleaned" means if he is capable, the entire dwelling should be cleaned. One who is unable should look after one's own living quarters. However, for one who is able to clean everything, the determination regarding the duty of cleaning the dwelling as shown should be understood in the same manner as stated in the Great Chapter.

The discussion on the duties of a visiting monk is concluded.

The Discussion on Duties of Residents

359. Regarding the duty of the resident - "A seat should be prepared" and so forth: all this should be done when a more senior monk arrives, even setting aside robe-making or building work. One who is sweeping the shrine courtyard should put down the broom and begin to perform the duty towards him. For a wise visitor will say: "Sweep the shrine courtyard later." However, one who is preparing medicine for the sick, if the sick person is not seriously ill, should leave the medicine and perform the duty itself. But for one who is gravely ill, the medicine itself should be prepared. For a wise visitor will say: "Prepare the medicine first." When asking about drinking water, if he drinks all the water brought at once, one should indeed ask: "Shall I bring more?" Furthermore, he should also be fanned; when fanning, having fanned once at the back of the feet, once at the middle, once at the head, when he says "That is enough," one should fan more gently than before. When he says "Enough" again, one should fan even more gently than before. When he says it a third time, the fan should be put down. His feet too should be washed, and having washed them, if one has one's own oil, they should be anointed with that. If one does not have any, they should be anointed with what belongs to him. However, the wiping of sandals should be done according to one's own inclination. For that very reason it is stated below: "If he is able." Therefore, there is no offence even for one who does not wipe the sandals. "Lodging should be prepared" means when asked "Where is lodging available for me?" it should be declared thus: "This lodging is available for you." For it is indeed proper to shake out and spread the bedding.

Regarding the duty towards a junior monk - "The drinking water should be declared" means it should be declared thus: "Take this drinking water and drink." The same method applies to the water for washing as well. The remainder is just as before. Even in a large monastery, one is not permitted to fail to perform the duty towards a visitor who has arrived in one's presence.

The discussion on the duties of a resident monk is concluded.

The Discussion on Duties of Travellers

360. Regarding the duties for those departing, "wooden goods" means beds, chairs, and so forth as stated in the Lodgings Chapter. "Clay goods" also means dyeing vessels and the like - all are of the same classification as stated there. All of that should be stored in the fire hall or in some other protected place before departing. It is also allowable to place them under a sheltered overhang where rain does not fall. Regarding "permission should be asked for the lodging," here, a lodging built on a stone surface or on stone pillars, where termites do not climb up - there is no offence even for one who does not ask permission for that. "On four stone supports" and so forth is stated for the purpose of showing the manner in which it should be done for leaf-hut lodgings and the like in places where termites arise. "Perhaps even the limbs might remain" - this is the benefit when placed in the open air. But in a house exposed to rain, when grass and lumps of clay fall from above, even the limbs of beds and chairs perish.

The discussion on the duties of a departing monk is concluded.

The Discussion on Duties of Thanksgiving

362. In the matter of giving thanks, "was successful" means it was accomplished. "With four or five" means when the senior monk of the Community is seated for the purpose of giving thanks, four monks should sit below him in order. When a next-to-elder monk is seated, the great elder and three below him should sit. When a fifth monk is seated, four above him should sit. Even when a junior monk below the senior monk of the Community has been invited, four monks starting from the senior monk of the Community should sit. But if the monk giving thanks says "Go, venerable sirs, there is no need to wait," it is proper to go. When the great elder says "We are going, friend," if he says "Go," this too is proper. Even having formed the intention "We shall wait outside the village," having gone outside the village and having told one's dependants "You wait for his arrival," it is still proper to go. But if the people have one monk of their own preference give thanks, there is no offence for that monk giving thanks, nor is there any obligation on the great elder. For when the people are having a conversation that is merely incidental talk, the great elder should be asked permission, and one who has been invited by the great elder for giving thanks should wait - this is the guideline here. "Needing to defecate" means one in whom the need to defecate has arisen; the meaning is "pressed by the need to defecate."

The discussion on the duties of giving thanks is concluded.

The Discussion on Duties for the Refectory

364. Regarding the duty for the refectory, it is stated in the commentaries: "Whether it be within the village or the monastery, when going to the place where people serve food, having put on the robe, it is proper to tie just the waistband." "One should not sit down having intruded upon elder monks" means one should not sit down having pressed too closely against elder monks. If the seat is at the same level as the seat where the great elder is sitting, when there are many seats, one should sit leaving one or two seats in between. Having counted the monks, one should not sit on the prepared seats but should sit when told to sit by the great elder. If the great elder does not speak, one should say: "Venerable sir, this seat is high." When told "Sit down," one should sit. But if even when asked thus he does not speak, there is no offence for one who sits down; the offence is for the great elder himself. For a junior monk commits an offence by sitting on such a seat without asking, and an elder by not giving permission when asked. "Not having spread out the double robe" means one should not sit having spread out the double robe.

"With both hands" is said with reference to the bowl-washing water. But the water for rinsing the hands should be received having placed the bowl on a stand in front. "Well" means without making a splashing sound with the water.

"Space for the lentil curry" means so that there is space for the lentil curry; the meaning is that cooked rice should be taken in such a measure. "Provide equally" - this should be said not only regarding ghee and the like but also regarding cooked rice. But among ghee and the like, when what is little is suitable for only one or two, if one says "Provide equally for all," people would laugh; therefore, having taken such once or twice, the remainder should not be taken.

"The elder should not eat" - this is said with reference to a refectory with a limited number of monks, where people wish to give having served everyone. But where there is a large refectory, where in one area they eat and in another area water is given, there one may eat at ease.

"Not yet water" - this is said with reference to hand-washing water. But if one is thirsty in between, or if food is stuck in the throat, having drunk water, the hands should not be washed. If people say "Wash, venerable sir, the bowl and the hands," or if monks say "You take the water," it is allowable.

"When returning" indicates that the Saṅgha, having risen from the refectory and returning, should return thus. How? Everything should be understood as "by the junior monks." For in cramped houses there is no opportunity for the great elders to exit, therefore it is said thus. But the junior monks returning thus should stand at the door of the house, and when the elders have gone out, they should go in order. But if the great elders are seated near the door and the junior monks are inside the house, they should exit in order starting from the elder's seat. Without touching body against body, one should go in a spaced-out line so that people can pass through in between.

The discussion on the duties in the dining hall is concluded.

The Discussion on Duties for the Alms Round

366. In the duty for alms-gathering monks - "Puts down her work" means cotton, or a winnowing fan, or a pestle - whatever she has taken up to do work with, whether standing or sitting, she puts it down. "And of the alms giver" means whether it be a woman or a man, at the time of giving almsfood, one should not look up at the face.

The discussion on the duty of the almsfood-collector is finished.

The Discussion on Duties of Forest Dwellers

368. Regarding the duty of forest-dwelling monks - "Should descend from the lodging" means one should depart from the dwelling place.

"Having put the bowl into the bag" - here, if there is no water outside the village, having attended to the meal within the village itself; but if there is water outside the village, having attended to the meal outside the village, the bowl should be washed, drained of water, and put into the bag.

"Water for washing should be set out" - if vessels are not sufficient, even the drinking water itself should be made to serve as washing water and set out. By one who cannot obtain a vessel, it should be set out even in a bamboo tube. For one who cannot obtain even that, a water pit should be made nearby in such a way. When fire-sticks are available, it is permissible even not to make a fire. And just as for a forest-dwelling monk, so too for one who has set out on a wilderness journey, fire-sticks should be desired. But for one living in a community, it is permissible even without them. "The constellations" means just the constellation positions.

The discussion on the duty of the forest-dweller is finished.

The Discussion on Duties for Lodgings

369. Regarding the practice for lodgings - Since the door is a main thoroughfare, there is no need to ask permission regarding it; but the remaining matters such as the assignment of allocation should be done only after asking permission. It is proper to ask permission even daily. Moreover, when it is said "Venerable sir, let it be considered as having been asked permission," the senior monk accepts saying "Very well," or he himself says "You may dwell as you please"; this too is proper. It is also proper even through the trust of one who is of equal status. "One should turn towards where the senior monk is" means one should turn facing the senior monk. The same practice should be followed in the dining hall and other such places as well.

The discussion on the duty regarding lodgings is finished.

Discussion on the Duties Regarding the Heated Room and So Forth

371. In the section on the sweat room practice - "paribhaṇḍa" means the outer walkway.

373. Regarding the matter of rinsing - "When there is water" - here, if there is water but there is no concealed place, one should carry it out with a vessel and rinse. When there is no vessel, one should carry it out with the bowl. When there is no bowl either, it is called non-existent. Thinking "This place is too exposed, there will be other water further ahead," for one who has gone and does not obtain water, the time for the alms round arrives; one should wipe with a stick or something and go. It is proper even to eat and even to give the blessing. "In the order of arrival" - in the toilet, in the urinal, and at the bathing place - in all three, the order of arrival alone is the standard.

374. Regarding the duty for the toilet - "Not while chewing a wooden toothbrush" - this is a prohibition applying everywhere, whether in the toilet or outside the toilet. "Not with a rough stick" means one should not wipe with a split stick, or a coarse one, or a knotted one, or a thorny one, or a hollow one, or a rotten one. However, for one who has entered without taking a cleaning stick, there is no offence.

"Not in the rinsing bowl" - this is said with reference to a place shared by all. For there, various people come one after another; therefore water should not be left remaining. But in a place within a monastery belonging to the Saṅgha that has been made for one's regular use in a particular area, or in a personal place, it is allowable. Even for one who has drunk a purgative and enters again and again, it is indeed allowable.

"Soiled" means defiled; the meaning is smeared with excrement on the outside. "Should be washed" means water should be brought and it should be washed. If there is water but no vessel, it is called unavailable. If there is a vessel but no water, that too is unavailable. But when both are unavailable, it is indeed unavailable; one should wipe with a stick or something else and go. The remainder is clear everywhere.

The discussion on the duty regarding the heated room, etc. is finished.

The commentary on the Chapter on Duties is finished.

9.

The Section on Suspension of the Pātimokkha

Discussion on the Request for the Recitation of the Pātimokkha

383. In the Chapter on the Suspension of the Pātimokkha - "Would wait until he was taken by the arm": having heard the words "The assembly is not pure, Ānanda," he should have departed; not having departed thus, that foolish man would wait until he was even taken by the arm - this shows that it is astonishing.

384. "Not abruptly precipitous" means not deep from the very beginning; the meaning is that it becomes deep gradually. "Stable in nature and does not overflow its boundaries" means it does not exceed the boundary limit, the hollow where the waves recede. "Carries it to the shore" means it conveys it to the shore; the meaning is "pushes it up." "Penetration to final knowledge" means the attainment of arahantship.

385. "What is covered rains upon" means: having committed an offence, while concealing it, one commits another new offence - this was said with reference to that. "What is opened does not rain upon" means: having committed an offence, while disclosing it, one does not commit another - this was said with reference to that.

The discussion on requesting the recitation of the Pātimokkha is finished.

Discussion on Those Worthy of Hearing the Pātimokkha

386. Regarding "the Pātimokkha has been set aside," here, whether set aside before or after, it is not validly set aside; but only what is set aside in the proper field is called "set aside." Therefore, in the passage "Let the Community hear me, venerable sir. Today is the Observance day, the fifteenth. If the Community is ready, the Community should perform the Observance" - as long as one recites up to the syllable 're,' it should be set aside during that time, for this is the proper field. But if one sets it aside after the syllable 'yya' has been uttered, it is called set aside after. If one sets it aside before "Let the Community hear me" has even begun, it is set aside before.

The discussion on those worthy of hearing the Pātimokkha is finished.

Discussion on the Legitimate and Illegitimate Suspension of the Pātimokkha

387. "He sets aside the principal monastic code (Pātimokkha) on account of an unfounded failure in morality that is not done" means whether that failure was done or not done by that person, it is unfounded by virtue of the perception of groundlessness on the part of the one who sets aside the principal monastic code (Pātimokkha). "That is done and not done" means it is stated taking both together, what is done and what is not done.

"He does not approach legally valid concord" means through desire to overturn the act, when the act of the Community is being carried out, he neither comes nor gives his consent; being present, he objects. Thereby he commits a wrong-doing. Thus for him too, the principal monastic code (Pātimokkha) is set aside precisely because he is one with an offence. "He rejects" means he rejects it saying "the act must be done again." Thereby, through that overturning, he commits an expiation. Thus for him too, the principal monastic code (Pātimokkha) is set aside precisely because he is one with an offence.

The discussion on the legitimate and illegitimate suspension of the Pātimokkha is finished.

Discussion on the Legitimate Suspension of the Pātimokkha

388. "By whatever characteristics, by whatever signs, by whatever marks" - here, the designation of characteristics and so forth should be understood in the context of indicating what is the path and what is not the path, and so on. "By what is seen, by what is heard, by that suspicion" - here, what is seen and what is heard have come in the canonical text itself. But if one were to give rise to suspicion based on what is seen and heard, it is with reference to that that "by that suspicion" is said.

The discussion on the legitimate suspension of the Pātimokkha is finished.

Discussion on the Factors for Making a Charge

398. "By one wishing to undertake a legal case on one's own behalf" - here, a monk wishing to purify the dispensation, whatever legal case he takes up by himself, that is called "undertaking a legal case on one's own behalf." "It is not the proper time to undertake this legal case on one's own behalf" - here, fear of kings, fear of robbers, fear of famine, and the rainy season - this is the improper time; the opposite is the proper time.

"This undertaking a legal case on one's own behalf is not factual" means this is non-existent; the meaning is that it has been taken up by oneself as what is not the Teaching being the Teaching, or the Teaching being not the Teaching, or what is not the Discipline being the Discipline, or the Discipline being not the Discipline, or an immoral person being virtuous, or a virtuous person being immoral. By the opposite, "factual" should be understood. "This undertaking a legal case on one's own behalf is not connected with benefit" - here, whatever leads to danger to life or danger to the holy life, this is "not connected with benefit"; the opposite is called "connected with benefit."

"I will not obtain monks who are friends and companions" - for sometimes, during fear of kings and so forth, monks who are supporters of one's own side cannot be obtained; referring to that, "I will not obtain" is said. But sometimes, during times of safety and abundance and so forth, they can be obtained; referring to that, "I will obtain" is said.

"There will be on that account quarrel for the Community" means there will be quarrel, dispute, strife, contention, and schism in the Community, as with those of Kosambī. "It will not cause remorse even afterwards" - just as for the Elder Mahākassapa who, having admonished Subhadda the elder-ordained, conducted the Council of Five Hundred; just as for the Venerable Yasa who, having admonished ten thousand monks regarding the legal case of the ten points, conducted the Council of Seven Hundred; and just as for the Elder Moggaliputta Tissa who, having admonished sixty thousand monks, conducted the Council of One Thousand - for them there is subsequent recollection with satisfaction, and it leads to the splendour of the dispensation like the moon and sun free from defilements.

The discussion on the factors for self-undertaking is finished.

Discussion on the Qualities to Be Reflected Upon by an Accuser

399. Regarding "without fault and without defect" and so forth: when among householders and those gone forth, anyone has been struck, or medical procedures such as lancing boils and the like have been performed on householders, his bodily conduct is faulty, like a palm leaf eaten by termites, and is with defect because it can be seized upon and dragged about anywhere; the opposite should be understood as without fault and without defect. Verbal conduct, however, becomes faulty and with defect through false speech, harsh speech, tale-bearing, groundless accusations and the like; the opposite is without fault and without defect.

"Is a mind of friendliness present in me" means a mind of friendliness attained by cutting off hindrances and through the practice of developing the meditation subject. "Without resentment" means free from resentment; the meaning is that resentment has been removed by means of suppression. "But friend, where was this said by the Blessed One" means: in which town was this training rule declared? That is the meaning.

The discussion on the qualities to be reflected upon by the accuser is finished.

Discussion on What Should Be Established by an Accuser

400. In "I will speak at the proper time" and so on, one who, having asked permission from another, accuses, is called one who speaks at the proper time. When one accuses in the midst of the Saṅgha, in the midst of a group, at the distribution of tickets, at the distribution of gruel, at the debating hall, on the alms-round path, in the assembly hall, and so forth, or at a moment when one is surrounded by attendants, this is called speaking at an improper time. One who speaks what is actual is called one who speaks what is factual. One who speaks thus: "Hey, old one, frequenter of assemblies, rag-robe wearer, Dhamma preacher, this is fitting for you!" is called speaking harshly. However, one who, having made it based on reason, speaks thus: "Venerable sirs, you who are elders, frequenters of assemblies, rag-robe wearers, Dhamma preachers, this is fitting for you," is called speaking smoothly. One who speaks having made it based upon reason is called one who speaks what is beneficial. "I will speak with a mind of friendliness, not with hate within" means: having established a mind of friendliness, I will speak, not having become one with a corrupt mind.

The discussion on what should be established by the accuser is finished.

Discussion Connected with the Accuser and the Accused

401. "Having attended internally" means having aroused in one's own mind. "Compassion" means the state of compassion. By this, he shows both compassion and the preliminary stage of compassion. "Seeking welfare" means the state of seeking what is beneficial. "Sympathy" means the state of being connected with that welfare. By both of these, he shows both friendliness and the preliminary stage of friendliness. "Emergence from offences" means having caused emergence from an offence and establishing one in the state of purity. Having accused regarding the matter, having reminded, having placed the acknowledgement, and carrying out the procedure according to the acknowledgement - this is called putting the discipline first. "These five qualities" means those stated by the method beginning with "compassion" etc. - having attended to these five qualities internally, another should be accused.

"In truth and in being unshakable" means in truthfulness of speech and in not being agitated. For one who has been accused should speak the truth, and anger should not be produced. The meaning is: one should neither become angry oneself, nor should one offend another. The remainder is clear everywhere.

The discussion connected with the accuser and the accused is finished.

The commentary on the Chapter on the Suspension of the Pātimokkha is finished.

10.

The Section on Nuns

Discussion on the Account of Mahāpajāpatī Gotamī

402. In the Chapter on Nuns - "Enough, Gotamī, do not find delight in this" - why does he refuse? Do not all Buddhas have four assemblies? Indeed they do, but having been wearied and requested many times, the going forth that is permitted will be properly looked after, thinking "This was obtained by us with difficulty." Thus, wishing to grant permission after making it auspicious, he refuses. The account of the eight weighty principles has been discussed in the Mahāvibhaṅga itself.

403. "By burglars" means by thieving robbers who light a lamp in a pot and by that light search for goods in others' houses.

"A disease called mildew" means a certain creature pierces the stalk that has entered the middle of the tube, and because of being pierced, even the rice head that has emerged is unable to take in milk.

"A disease called red rust" means the state of being red inside the sugar-canes. "An embankment for a great lake beforehand" - but by this he shows this meaning: Just as even without an embankment being built for a great lake, some water would remain, but if one were built beforehand, even that which would not remain due to the absence of an embankment would also remain; just so, these rules of respect were laid down beforehand for the purpose of non-transgression, even before the occasion had arisen. Even if they had not been laid down, because of women having gone forth, the Good Teaching would have remained for only five hundred years. But because they were laid down beforehand, it will remain for another five hundred years as well - thus what was first stated as "it will remain for a thousand years" is to be understood. And "a thousand years" is said with reference to the arahants who have attained the distinction of the analytical knowledges. But beyond that, a thousand years with reference to the arahants who are bare-insight practitioners, a thousand years with reference to non-returners, a thousand years with reference to once-returners, a thousand years with reference to stream-enterers - thus the Good Teaching of penetration will remain for five thousand years. The Teaching of the Scriptures too is the same. For without learning there is no penetration, nor when there is learning does penetration not occur; but the outward form will continue for a long time even after learning has disappeared.

The discussion on the account of Mahāpajāpatī Gotamī is finished.

Discussion on the Allowance for the Ordination of Bhikkhunīs

404. "I allow, monks, that nuns be given full ordination by monks" - by this supplementary rule, the monks made five hundred Sakyan women co-residents of Mahāpajāpati and gave them full ordination. Thus all of them were designated as ordained on one side only. By the exhortation "Whatever you, Gotamī," Gotamī attained arahantship.

409. "Legal acts were not being performed" means the seven kinds of legal acts beginning with the act of censure were not being performed. "Were asking forgiveness" means they were asking forgiveness saying "I shall not do thus again."

410. "I allow, monks, the monks, having charged the nuns with the legal act, to hand it over" - here, regarding the censure and other such acts, having charged thus: "such and such a legal act should be performed against her," it should be handed over thus: "now you yourselves carry it out." If, however, when one act has been charged, they perform a different one, they incur the state of having to be made to act according to the method stated in the passage: "one who performs the act of demotion for one who deserves the act of censure."

411. "With muddy water" means here not only with muddy water; even when sprinkling with any of clear water, dye, mud, and so forth, it is an offence of wrong-doing. "That monk, monks, should be made not to be paid respect by the community of nuns" means having assembled at the nuns' quarters, it should be proclaimed three times thus: "The venerable one named so-and-so shows what is displeasing to the nuns; the making of this venerable one as not to be paid respect is agreeable." By this much he is made not to be paid respect. From then on, just as they do not pay respect upon seeing novices; even so, even upon seeing him, respect should not be paid. That monk, conducting himself properly, having come to the nuns' quarters, having approached either the community or a group or a single person at the dwelling itself, having sat down squatting, having raised his joined palms, should ask for forgiveness thus: "May the community of nuns forgive me." That monk, having come into the presence of the nuns, should say: "This monk asks your forgiveness." From then on, respect should be paid to him. This is the summary here; but we shall explain in detail in the analysis of legal procedures.

"They illuminated" means they illuminated with improper conduct. "They quarrelled together with nuns" means they bring men together with nuns through improper conduct. The making of not to be paid respect is according to the method already stated. "Prohibition" means prevention from entering the dwelling. "To set aside the exhortation" means here it should not be set aside by going to the nuns' quarters. But the nuns who have come for the purpose of exhortation should be told: "The nun named so-and-so has committed an offence; I set aside the exhortation for her; do not perform the Observance together with her." The punishment in the case of uncovering the body and so forth is also according to the method already stated.

413. "A nun should not fail to go for the exhortation" and so forth has already been stated in the Commentary on the Bhikkhunī Vibhaṅga.

416. "They were bending their ribs" means they bind with a thick band waistband for the purpose of bending the ribs, just like lay girls. "That goes around once" means one that wraps around a single time.

"With a bamboo strip band" means with a band made from smooth bamboo strips. "With a cloth band" means with a band of white cloth. "With a cloth braid" means with a braid made of cloth. "With a cloth roll" means with a roll made of cloth. In "with a rag band" and so forth, "rag" should be understood as a rag dyed with ochre.

"With a bone" means with a cow's shin bone. "Buttocks" refers to the hip region. "They were having their hands pounded" means having the forearms pounded and making variegated ornaments with peacock feathers and the like. "The back of the hand" means the upper surface of the hand. "Foot" means the leg. "The top of the foot" means the upper surface of the foot.

417. The anointing of the face and so forth are according to the method already stated. "They applied eye-liner" means that while applying collyrium to the eyes, they make a downward line in the area of the eye-liner. "Distinguishing marks" means they make distinguishing marks of variegated design in the area of the cheeks. "They looked" means they opened the window and looked out at the street. "They stood in the light" means they opened the door and stood displaying half their body. "Dancing" means they had dance performances arranged. "They evicted prostitutes" means they evicted courtesans. "They set up drinking booths" means they sold liquor. "They set up slaughterhouses" means they sold meat. "Shops" means they spread out various kinds of shops for diverse goods. "They caused male slaves to attend" means having taken a male slave, they had him perform services for themselves. The same method applies to female slaves and so forth as well. "They scattered myrobalan and ripe fruits" means they scattered both myrobalan and ripe fruits; the meaning is that they spread out a miscellaneous goods shop.

418. The discussion on entirely blue robes and so forth has already been stated.

419. Regarding "If, monks, a nun, when dying" and so forth, this is the determination beyond the canonical text - If indeed, among the five companions in the Dhamma, anyone when dying should say: "After my passing, let my requisites belong to my preceptor, let them belong to my teacher, let them belong to my co-resident, let them belong to my pupil, let them belong to my mother, let them belong to my father, or let them belong to anyone else whatsoever," they do not belong to those persons; they belong only to the monastic community. For a bequest upon death to the five companions in the Dhamma does not hold, but to lay people it does hold. For if a monk dies in a nuns' monastery, his requisites belong only to the monks. If a nun dies in a monks' monastery, her requisites belong only to the nuns.

420. "A former wrestler" means the wife of a wrestler in her former lay life. "A male characteristic" means the male sign, whether cut off or uncut, whether concealed or unconcealed. If, having aroused the thought "a male characteristic" regarding that place, she gazes at it attentively, it is an offence of wrong-doing.

421. What is called "given for one's own use" is what was given saying "you yourselves should use it"; for one who gives that to another, there is an offence of wrong-doing. However, it is allowable to give after taking the best portion. If it is unsuitable, it is allowable to remove all of it. It is allowable to give a robe after using it for one day or two days. The same method applies to bowls and so forth as well.

"For the monks' storage to be consumed after having it accepted by nuns" means: meat that was received yesterday and stored should today, when no other unordained person is available, be consumed by the nuns after having it accepted by the monks. For what has been accepted by the monks stands in the position of not having been accepted by the nuns; the same method applies also when what has been accepted by the nuns is to be used by the monks.

426. "Disputing over seats, they let the proper time pass" means that, making one rise and seating another, they let the meal time pass.

"For eight nuns according to seniority" means here, if eight are already seated and another who is senior among them arrives, she may make the one junior to her rise and sit down. But one who is more junior than all eight, even if she is of sixty rains, is entitled to sit only in the order of arrival. "Elsewhere, everywhere according to seniority should not be obstructed" means that, apart from the refectory, in any other place where the four requisites are distributed, one should not obstruct a senior saying "I arrived first" and take anything; only according to seniority is proper. The discussion on the invitation ceremony has already been stated.

429. By "cow-yoked" and so forth, all vehicles are permitted. "Litter" means a cloth-bundle carrier.

430. Full ordination by messenger is applicable in the case of any one of the ten obstacles. At the conclusion of the formal act, whether that nun is standing or lying down, awake or fallen asleep in the nuns' quarters, she is indeed fully ordained. At that very moment, the shadow and so forth should be declared to the messenger nun who has come.

431. "Storehouse" means a goods-shed. "Was not suitable" means it was not sufficient. "Dwelling" means a house. "New construction work" means the meaning is: "I allow a nun to undertake even new construction work for the benefit of the community."

432. "After she had gone forth" means at the time of her going forth. "Until that boy attains discretion" means until he is able by his own nature to eat hard food, eat soft food, bathe, and adorn himself - this is the meaning.

"Except for sharing a room" means except for sharing the same room for sleeping. Just as with regard to another man; so it shows that the companion nun should proceed with regard to that boy. But the mother is allowed to bathe him, give him drink, feed him, adorn him, and to sleep with him held to her breast.

434. "The very moment she left the monastic community" shows that because she left the monastic community having donned white garments of her own preference and inclination, for that very reason she is a non-nun, not by rejection of the training. She does not obtain full ordination again.

"She, having come, should not be given full ordination" means not only should she not be given full ordination, she does not obtain even the going forth. However, one who left the monastic community having taken up white garments obtains merely the going forth.

Regarding "paying respect" etc., the meaning is that men pay respect by massaging the feet, cut hair, cut nails, and perform treatment of wounds, and being scrupulous about all of that, they did not consent. Therein some teachers say: "If there is lust on one side or on both sides, it is just as in the case of the basis." Some teachers say: "There is no offence herein." Having shown the teachers' views thus, it is stated in the commentaries that this is allowable as a specific permission. That is the authority. For by the very statement "I allow, monks, to consent," that is permissible.

435. "Sitting cross-legged" means sitting having folded the legs in a cross-legged position. "Half cross-legged" means a cross-legged position made by folding one foot. "Open below and covered above" - here, if a pit has been dug, and above only a foot-span is visible in all directions, even in such a place it is permissible.

436. "Bran and clay" means bran as well as clay. The remainder here is clear in itself.

The discussion on the allowance for the ordination of bhikkhunīs is finished.

The commentary on the Chapter on Bhikkhunīs is finished.

11.

The Section on the (Recitation with) Five Hundred Monks

The Discussion on the Lesser and Minor Training Rules

441. In the Section on the Five Hundred - "Setting aside the four expulsions, the remaining are the lesser and minor training rules" and so forth was stated by way of exposition for the purpose of showing that, without abandoning even a single training rule, all must be upheld. "Idaṃ vo samaṇānan" means "this is for the ascetics." The word "vo" is merely a particle for completing the metre.

443. "This is a wrong-doing of yours, friend Ānanda" - this was said by the elder monks merely as a reproach, meaning "this was badly done by you," it was not said with reference to an offence. For they were not unaware of what is an offence and what is not an offence. Just now indeed this was proclaimed - "The Saṅgha does not lay down what has not been laid down, and does not abolish what has been laid down." "Confess that wrong-doing" - this too was said with reference to this: "Yes, venerable sir, it was badly done by me," thus acknowledge it; "that wrong-doing" was said with reference to this, not as a confession of an offence. But since the Elder did not ask through unmindfulness, not through disrespect, therefore, not perceiving even the nature of having been badly done therein, having said "I do not see that as a wrong-doing," and showing reverence towards the elders, he said "but out of regard for the venerable ones I confess that wrong-doing." The meaning of what was said is: "As you say, so I acknowledge." The same method applies to the remaining four cases. Whatever else here should be said, that has been stated in the Commentary on the Introduction itself.

The discussion on the lesser and minor training rules is finished.

The commentary on the Chapter on the Five Hundred is finished.

12.

The Section on the (Recitation with) Seven Hundred Monks

The Account of the Ten Points

446. In the Section on the Seven Hundred - "Bhikkhaggenā" means by the number of monks; the meaning is that having counted the monks, they set aside that many shares. "Mahiyā" means snow-clouds at the time of snowfall.

447. "Hindered by ignorance" means concealed by ignorance. "Persons" means men. "Delighting in what is pleasing" means those who delight in and desire what is pleasing. "The foolish" means those who do not know. "Dusty" means with the dust of lust. "Like beasts" means beasts. "Led by craving" means together with craving. "They increase the cemetery" means they increase the ground by repeatedly depositing corpses. Thus increasing, they take up the terrible renewal of existence.

454. "An evil thing was done by us, friend" means "friend, an evil thing was done by us" - this is the meaning.

455. "With which abiding do you, dear one" - here "dear one" is a term of affection. It seems that the Venerable Sabbakāmī, wishing to speak affectionately, addresses junior monks thus. "In a shallow abiding" means in a superficial abiding.

457. "At Sāvatthī, in the rule analysis" - how was it rejected in the rule analysis? For therein, having stated "storing means what is received today and kept for the next day," it was rejected by the one who then declared the offence thus: "If one who perceives what is stored as not stored eats or consumes hard food or soft food, there is an offence of expiation." Therein some think: "But it was said 'whatever monk stores hard food or soft food,' and this salt, being a lifetime allowable, does not come to the state of being stored." "Even the unsalted food that one receives and consumes together with that is received on that very day; therefore, from the statement 'what is lifetime allowable mixed with what is allowable for the day, received on that day, is allowable at the proper time but not allowable at the improper time,' there should be a wrong-doing here." They should be told - "According to your view, there should not even be a wrong-doing, for here the lifetime allowable was not received on that day; only the allowable-for-the-day was received on that day, and that was not consumed at the improper time. If, moreover, by the statement 'it is not allowable at the improper time' you think there is a wrong-doing, then for one eating at the improper time what is allowable for the day mixed with what is lifetime allowable, there would be no expiation for eating at the improper time. Therefore, one should not grasp merely the letter; the meaning should be examined.

For the meaning here is this: If what is lifetime allowable received on that day has its flavour mixed with what is allowable for the day, it follows the course of what is allowable for the day. Therefore, by this training rule 'whatever monk at the improper time eats hard food or soft food,' it is allowable at the proper time but not allowable at the improper time. Here, a wrong-doing does not arise merely by the statement 'it is not allowable.' Just as what is lifetime allowable received on that day, having its flavour mixed with what is allowable for the day, is not allowable at the improper time and brings about an expiation for eating at the improper time, so too what is received today, having its flavour mixed with what is allowable for the day on the following day, is not allowable and brings about an expiation for eating stored food. Even one who does not know 'this is stored' is not freed from that. For this was said: "If one who perceives what is stored as not stored eats or consumes hard food or soft food, there is an offence of expiation." Therefore, to the question "Where was it rejected?" the answer is "This declaration is pure - at Sāvatthī, in the rule analysis."

"At Rājagaha, in the section connected with the Observance" - this was said with reference to "Monks, two Observance halls should not be designated in one residence; whoever should designate them, there is an offence of wrong-doing." "A wrong-doing for transgressing the Discipline" means a wrong-doing for transgressing this discipline that "Monks, two Observance halls should not be designated in one residence." "In the Campā section, in the subject matter of the discipline" - this was said with reference to the subject matter of the discipline that came in the Campā chapter, beginning with "If, monks, a factional act is done against the Teaching, it is not a valid act and should not be carried out."

"In some cases allowable" - this was said with reference to what is customary that is in accordance with the Teaching. "For requiring cutting off, there is an expiation" - for in the rule analysis it is stated "a sitting cloth means one with a border," therefore beyond two Sugata spans, only a span's measure of border is obtainable. For one who makes that measurement without a border, this applies - "For one who exceeds that, there is an expiation requiring cutting off." Therefore, when asked "What offence does one commit?" he said "For requiring cutting off, there is an expiation." The meaning is: one commits the expiation stated in the training rule concerning cutting off. The remainder is clear everywhere.

The discussion on the ten points is finished.

In the Samantapāsādikā, the commentary on the Vinaya,

the commentary on the Chapter on the Seven Hundred is finished.

The commentary on the Cūḷavagga is finished.