English
pick it up or have it picked up, there is an offense of expiation. But by a bhikkhu, a jewel or what is considered a jewel, within the monastery or within the dwelling, having picked it up or had it picked up, it should be put down, saying: 'Whoever owns it will take it.' This is the proper course in this matter." 506. "Should any" means whoever, whatever kind... "Bhikkhu" means... in this context, this bhikkhu is intended. "Jewel" means pearl, gem, beryl, conch, stone, coral, silver, gold, ruby, musāragalla. "What is considered a jewel" means that which is used and enjoyed by humans; this is called what is considered a jewel. "Except within the monastery or within the dwelling" means excluding the monastery, the dwelling. "Monastery" means within a fenced monastery, the inner monastery; of an unfenced one, the precincts. "Dwelling" means within a fenced dwelling, the inner dwelling; of an unfenced one, the precincts. "Pick it up" means he picks it up himself; there is an offense of expiation. "Have it picked up" means he has another pick it up; there is an offense of expiation. "But by a bhikkhu, a jewel or what is considered a jewel, within the monastery or within the dwelling, having picked it up or had it picked up, it should be put down" means having made a mark or a sign or an identification, having put it down, it should be announced: "Whoever has lost an item, let him come!" If he comes there, he should be asked: "Friend, what kind of item is yours?" If he can match it by its form or sign, it should be given. If he cannot match it, he should be told: "Friend, search for it." When departing from that dwelling, those bhikkhus who are suitable there, it should be deposited in their hands. it should be left. If there are no suitable monks, then having deposited it in the hands of suitable householders there, it should be left. This is the proper procedure there, this is the proper rule there. 507. There is no offense for one who, having picked up or had picked up a jewel or what is considered a jewel within a monastery or within a dwelling, deposits it, thinking: "Whoever it belongs to will take it"; who takes what is considered a jewel with trust; who takes it temporarily; for one who perceives it as a rag from a dust-heap; for one who is insane; for one who is the first wrongdoer. The training rule concerning jewels is finished, the second. 3. The training rule concerning entering a village at the wrong time 508. At one time the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. At that time, the group of six monks, having entered a village at the wrong time, sat in the assembly hall and engaged in various kinds of animal talk, such as: talk of kings, talk of robbers, talk of ministers, talk of armies, talk of danger, talk of war, talk of food, talk of drink, talk of clothes, talk of beds, talk of garlands, talk of perfumes, talk of relatives, talk of vehicles, talk of villages, talk of market towns, talk of cities, talk of countries, talk of women, talk of heroes, talk of streets, talk of places where water is drawn, talk of departed spirits, talk of diversity, talk of the world, talk of the ocean, talk of existence and non-existence. People complained, grumbled, and criticized: "How can these Sakyan recluses, having entered a village at the wrong time, sit in the assembly hall and engage in various kinds of animal talk, such as: talk of kings, talk of robbers... and so on... talk of existence and non-existence, just like householders who indulge in sensual pleasures!" The monks heard those people complaining, grumbling, and criticizing. Those monks The monks of few wishes... they were annoyed, complained, and criticized: "How can these group-of-six monks enter a village at the wrong time, sit in the assembly hall, and speak various kinds of low talk, such as talk of kings, talk of robbers... talk of existence and non-existence, and so on!"... "Is it true, monks, that you entered a village at the wrong time, sat in the assembly hall, and spoke various kinds of low talk, such as talk of kings, talk of robbers... talk of existence and non-existence, and so on?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them... "How can you, foolish men, enter a village at the wrong time, sit in the assembly hall, and speak various kinds of low talk, such as talk of kings, talk of robbers... talk of existence and non-existence, and so on! This, foolish men, is not for the conversion of the unconverted... And thus, monks, you should recite this training rule: 'Whatever monk enters a village at the wrong time, there is an offense of expiation.'" Thus, this training rule was laid down by the Blessed One for the monks. 509. Now at that time, many monks in the Kosala country, while traveling to Sāvatthī, approached a certain village in the evening. The people, seeing those monks, said this: "Enter, sirs." Then those monks, thinking "It is forbidden by the Blessed One to enter a village at the wrong time," felt remorse and did not enter. Robbers plundered those monks. Then those monks, having gone to Sāvatthī, reported this matter to the monks. The monks reported this matter to the Blessed One. Then the Blessed One, on account of this incident, on account of this matter, gave a discourse on Dhamma, and addressed the monks: "I allow, monks, to enter a village at the wrong time after asking permission. And thus, monks, you should recite this training rule: 'Whatever monk enters a village at the wrong time without asking permission, there is an offense of expiation.'" Thus, the Blessed One... Thus was the training rule laid down for the bhikkhus. 510. Now at that time, a certain bhikkhu, going to Sāvatthī in the Kosala country, approached a certain village in the evening. People, seeing that bhikkhu, said to him: ‘‘Enter, venerable sir.’’ Then that bhikkhu, scrupulous, did not enter, thinking: ‘‘The Blessed One has forbidden entering a village in the wrong time without asking.’’ Robbers robbed that bhikkhu. Then that bhikkhu, having gone to Sāvatthī, reported this matter to the bhikkhus. The bhikkhus reported this matter to the Blessed One. Then the Blessed One, on account of this incident, on account of this matter, having given a Dhamma talk, addressed the bhikkhus: ‘‘I allow, bhikkhus, to enter a village in the wrong time after asking a bhikkhu who is present. And thus, bhikkhus, you should recite this training rule: ‘‘Whatever bhikkhu without asking a bhikkhu who is present should enter a village in the wrong time, there is an offense of expiation.’’ Thus was this training rule laid down by the Blessed One for the bhikkhus. 511. Now at that time, a certain bhikkhu was bitten by a snake. Another bhikkhu went to the village, thinking: ‘‘I will bring fire.’’ Then that bhikkhu, scrupulous, did not enter, thinking: ‘‘The Blessed One has forbidden entering a village in the wrong time without asking a bhikkhu who is present.’’ ... They reported this matter to the Blessed One. Then the Blessed One, on account of this incident, on account of this matter, having given a Dhamma talk, addressed the bhikkhus: ‘‘I allow, bhikkhus, in such an urgent matter, to enter a village in the wrong time without asking a bhikkhu who is present. And thus, bhikkhus, you should recite this training rule: 512. ‘‘Whatever bhikkhu without asking a bhikkhu who is present should enter a village in the wrong time, except in such an urgent matter, there is an offense of expiation.’’ 513. Whatever means whoever of whatever kind... Bhikkhu means... in this context, ‘bhikkhu’ is intended. A bhikkhu who is present means one who is able to... It is possible to enter after asking. A bhikkhu who is not present, it is not possible to enter after asking. "Untimely" means after midday has passed until dawn. "Should enter a village": For one who crosses the enclosure of an enclosed village, there is an offense of pācittiya. For one who enters the vicinity of an unenclosed village, there is an offense of pācittiya. "Except for such an urgent matter" means excluding such an urgent matter. 514. In untimely time, perceiving it as untimely, without asking a bhikkhu who is present, enters a village, except for such an urgent matter, there is an offense of pācittiya. In untimely time, being doubtful, without asking a bhikkhu who is present, enters a village, except for such an urgent matter, there is an offense of pācittiya. In untimely time, perceiving it as timely, without asking a bhikkhu who is present, enters a village, except for such an urgent matter, there is an offense of pācittiya. In timely time, perceiving it as untimely, there is an offense of dukkaṭa. In timely time, being doubtful, there is an offense of dukkaṭa. In timely time, perceiving it as timely, there is no offense. 515. There is no offense: in such an urgent matter, if one enters after asking a bhikkhu who is present, if one enters without asking a bhikkhu who is not present, if one goes within the monastery, if one goes to a bhikkhunī's residence, if one goes to a residence of heretics, if one goes to a place of retreat, if the path is through the village, in times of danger, for one who is insane, for the first offender. The third training rule concerning entering a village at an untimely time is finished. 4. The training rule concerning needle-cases. 516. At that time, the Buddha, the Blessed One, was dwelling among the Sakyans in Kapilavatthu, at the Nigrodha Park. Now at that time, a certain ivory-worker had invited the bhikkhus, saying: "Venerable sirs, for whomever there is a need for a needle-case, I will make a needle-case." Now at that time, the bhikkhus requested many needle-cases. Those who had small needle-cases requested large needle-cases. Those who had large needle-cases requested small needle-cases. Then that ivory-worker, for the bhikkhus, many nee...