English
This is, however, a detailed determination of offenses from the beginning. For one who plants a flower-tree in an unsuitable ground with the intention of corrupting families, there is both a Pācittiya and a Dukkaṭa; similarly for one who causes it to be planted with unsuitable speech. Even when planting or causing to be planted in suitable ground, there is only a Dukkaṭa. In both cases, if many are planted by a single command, there is only one Pācittiya and Dukkaṭa, or a pure Dukkaṭa. For the purpose of enjoyment, there is no offense in causing to be planted in suitable or unsuitable ground with suitable speech. For one who plants in unsuitable ground for the sake of a monastery or the like, or causes it to be planted with unsuitable speech, there is a Pācittiya. This method, however, is not well-divided in the Mahāaṭṭhakathā, but it is divided in the Mahāpaccariya. In watering or causing to be watered, however, there is a Pācittiya everywhere with unsuitable water; and a Dukkaṭa for corrupting families or for enjoyment. With suitable water, there is a Dukkaṭa for these two purposes only. For the purpose of enjoyment, there is no offense in causing to be watered with suitable speech. In the case of an offense, however, depending on the cutting off of the stream By the frequency of the act, the frequency of offenses should be understood. For disgracing families, in gathering, by the counting of flowers, there are dukkaṭa and pācittiya offenses; otherwise, only pācittiya offenses. But one who gathers many flowers with a single act, should be dealt with according to the act. In causing to gather for disgracing families, if once ordered, he gathers many, there is only one dukkaṭa with pācittiya; otherwise, only pācittiya. In stringing and so forth, all six kinds of flower arrangements should be understood: strung, woven, pierced, wrapped, filled, and sewn. Among these, "strung" should be seen in flowers with stalks, like water lilies and lotuses, or other flowers with long stems. Indeed, that which is made by stringing stalk with stalk, or stem with stem, is "strung." For a bhikkhu or bhikkhunī, to make it, or to cause it to be made with improper words, is not allowable. But with proper words, such as, "Know this," "if made thus, it would be beautiful," "do it so that these flowers do not scatter," it is allowable to cause it to be made. "Woven" means weaving jasmine flowers, etc., with thread or bark, etc., in the manner of single-stemmed or double-stemmed garlands. Or having doubled bark or rope, inserting stemless kadamba flowers, etc., into it, they bind them in a row; this too is "woven." All of it is not allowable in the same way as before. "Pierced" means threading jasmine flowers, etc., with stems, by their stems, or stemless bakula flowers, etc., by piercing them through their inner holes with needles, palm-leaf midribs, etc. This is called "pierced." That too is not allowable in the same way as before. But some, having inserted thorns or palm-leaf midribs, etc., into a banana trunk, pierce and place flowers there. Some (place them) on thorny branches. Some, for making flower umbrellas or flower pinnacled houses, (place them) on thorns inserted and placed into umbrellas and walls. Some (place them) on thorns fastened to the canopy of the preaching seat. Some pierce kanikāra flowers, etc., with sticks, and make them like an umbrella over an umbrella. That is very gross. It is so. However, it is not allowable to tie a thorn to the canopy of the Dhamma-seat for the purpose of piercing flowers, nor to pierce a single flower with thorns and the like, nor to insert a flower into a flower itself. But there is no fault in inserting flowers into the holes of net canopies, railings, elephant tusks, flower receptacles, palm-leaf baskets, and the like, or between the clusters of Asoka flowers. This is not called "piercing." The same rule applies to the Dhamma-rope. "Wrapping" is to be seen in flower garlands and flower bouquets. Some, when making a head-garland, wrap it with flowers to show a pot-like shape below. Some tie eight or ten lotus flowers and the like with string or bark to sticks, and make lotus bouquets or water-lily bouquets. All of that, in the same way as before, is not allowable. It is not allowable for novices to tie lotus flowers and the like, plucked and placed on the ground, into a bundle with a saffron robe. But it is allowable to tie them with bark or a stick, or to make a shoulder-bundle. A shoulder-bundle is when the two ends of a saffron robe placed on the shoulder are brought together and made into a bundle, and flowers are put into it as if in a pouch. This is called a shoulder-bundle, and it is allowable to make it. They pierce a lotus leaf with sticks, wrap lotus flowers and the like with the leaf, and take them. In that case, it is allowable to tie only the lotus leaf over the flowers. But it is not allowable to tie a stick below. "Filling" is to be seen in garlands and flower cloths. If one encircles a cetiya, a bodhi tree, or a railing with a garland, and then brings it back and crosses the starting point, even this much is called "filling." What then to say of one who encircles it many times? One who passes it through the spaces of elephant tusks, making it hang down, and then encircles the elephant tusk again, this too is called "filling." However, it is allowable to insert a circle of flowers into an elephant tusk. They make a flower cloth with garlands. In that case, only one to take a garland is permissible. When returning it, it is the same as before; all that is not permissible in the former way. But having obtained a flower garland made with many garlands, it is permissible to tie it on the top of a seat and so on. However, it is permissible to take a very long garland once, or to wrap it around, and then give it to another bhikkhu. It is permissible for him to do the same. "Woven" should be understood in the form of flower nets, flower cloths, and flower figures. For one making a flower net at a cetiya, there is a dukkaṭa for each hole in the net. The same applies to walls, parasols, bodhi trees, pillars, and so on. However, a flower cloth, even if filled by others, is not permissible to weave. They make elephant and horse figures and so on with intertwined flowers; these also fall under the category of woven things. All of it is not permissible in the former way. But when placing flowers in sections made by others, it is permissible to make elephant and horse figures and so on. In the Mahāpaccariya, eight flower arrangements are mentioned with the kalambaka and the aḍḍhacandaka. There, kalambaka refers to a hanging garland in the shape of a pot between two aḍḍhacandakas. "Aḍḍhacandaka" means a garland wrapped in a crescent shape. Both of these are included in the former category. In the Kurundi, it is said, "making a flower garland by combining two or three garlands is also considered woven." That too is included here in the former category. Not only flower ball garlands, but also back-garlands and spherical flower garlands are mentioned in the Kurundi, as well as rough-leaf garlands. Since the training rule is common, it is not permissible for bhikkhus or bhikkhunis to make them or have them made. However, it is permissible to speak a suitable word for the purpose of offering everywhere. Actions for the purpose of indirect illumination are permissible. "Tuvaṭṭenti" means they lie down. "Lāsenti" means they rise up as if floating with joy and perform a lāsiyanāṭaka, a dancing play; they give a recaka (a kind of dance). "Naccantiyāpi naccanti" means when a dancing woman dances, then they also, in front of her or While descending, they dance. While dancing, they also sing. When she dances, then they sing in accordance with the dance. This is the method everywhere. They play on eight-square boards, meaning they play dice on an eight-square board. Similarly on ten-square boards. And in the air, meaning they play in the air itself, like on eight-square and ten-square boards. And on a path of circumambulation, meaning they make various path circles on the ground and play by circumambulating the path to be circumambulated there. And they play with santikā, meaning they play the santikā game. Pieces or pebbles placed together, they move them away and bring them near with their fingernail without shaking them. If any of them moves there, there is a loss. With khalikā, meaning they play the dice game on a dice board. With ghaṭikā, meaning ghaṭikā is called the stick game, and they play with it. Striking a short stick with a long stick, they play. With a hand-stick, meaning having dipped the hand-stick in lac, or madder, or rice-water, saying "what shall it be?", striking it on the ground or on a wall, they play by showing figures of elephants, horses, and so forth. With akkha, meaning with a ball. With paṅgacīra, meaning paṅgacīra is called a leaf-pipe, and blowing it, they play. With vaṅkaka, meaning with a small plough, a toy for village children. With mokkhacikā, meaning mokkhacikā is called the turning-around game. The meaning is they play by taking a stick in the air or placing their head on the ground, turning over and over, upside down. With ciṅgulaka, meaning ciṅgulaka is called a wheel made from palm leaves, etc., that spins by wind, and they play with it. With pattāḷhaka, meaning pattāḷhaka is called a leaf-tube, and measuring sand, etc., with it, they play. With rathaka, meaning with a small cart. With dhanuka, meaning with a small bow. With akkharikā, meaning akkharikā is called the game of knowing letters in the air or on the back, and they play with it. With manesikā, meaning manesikā is called the game of knowing what is thought in the mind, and they play with it. With yathāvajja, meaning yathāvajja is called whatever of the blind, hunchbacked, lame, and so forth... Today, using this and that, they play the game of display, like acrobats.