English
But a deaf person, even with sight, or a blind person, even not deaf, does not commit it. This is the distinction: that the offense of a Pārājika is avoided, and the offense of offensive speech is stated. The rest is the same as before. In both cases, there is no offense for those who are insane and so on, or for those who are at the beginning of their training. Regarding its origins and so on, this training rule has three origins—it arises from body and mind, from speech and mind, and from body, speech, and mind. It is an action, a release by perception, accompanied by thought, a worldly offense, a bodily action, a verbal action, an unwholesome mind, and has two feelings: pleasure and equanimity. The rest is clear in meaning. The explanation of the second Aniyata training rule is finished. In the Samantapāsādikā, the commentary on the Vinaya, The explanation of the Aniyata rules is finished. 4. The Nissaggiya Section 1. The Robe Chapter 1. Explanation of the first Kaṭhina training rule Thirty rules entailing relinquishment, which were declared by the tranquil one; Now of these I will make an unprecedented word-explanation. 459. At that time, the Buddha, the Blessed One, was dwelling in Vesālī, at the Gōtamaka Shrine. And at that time, the Blessed One had allowed the monks the triple robe. Here, "triple robe" means the inner robe, the upper robe, and the outer robe. This set of three robes was allowed to be used. Where it was allowed, and when it was allowed, and for what reason it was allowed, all that is found in the Robe Chapter, in the story of Jīvaka (Mahāvagga 326 onwards). "They enter the village with a different triple robe" means: the one they stay in the monastery with, and bathe with, from that, a different one. Thus, day by day, they wear nine robes. 460. "It arose" means: giving an opening for a subsequent rule, it arose in the sense of acquisition, not in the sense of completion. "He wished to give it to Venerable Sāriputta" means: Venerable Ānanda, it is said, thinking "Apart from the Blessed One, there is no other person so distinguished in qualities," out of great respect for his qualities, was exceedingly fond of Venerable Sāriputta. So, whenever he received a pleasing robe, having dyed it, having given it a 'kappabindu' mark, he would give it to the Elder himself. Even if he received excellent gruel, or solid food, or alms-food before noon, he would give it to the Elder himself. Even if he received honey, treacle, etc., after noon, he would give it to the Elder himself. Even having taken boys out of supporter families and had them ordained, he would have them take the Elder as their preceptor, and he himself would perform the announcement ceremony. Venerable Sāriputta also, thinking, "The duty to be done for a father is the responsibility of the eldest son. That duty which I should do for the Blessed One, Ānanda does. Relying on Ānanda, I am able to dwell without much concern," was exceedingly fond of Venerable Ānanda. He too, whenever he received a pleasing robe, would give it to Elder Ānanda himself. All this is just like before. Thus, being fond out of great respect for his qualities, it should be understood that he wished to give that robe, which had arisen at that time, to Venerable Sāriputta. Or the ninth day, or the tenth day, the Blessed One. But here, if it should be asked: "How does the Elder know?" He knows by many reasons. Indeed, Elder Sāriputta, when going on a journey through the country, departs only after asking Elder Ānanda: "I will return by such and such a time, in the meantime, do not neglect the Blessed One." If he does not ask in person, he goes only after sending monks to ask. If he resides elsewhere for the rains, those monks who come first, he sends them thus: "In my name, bow your head at the feet of the Blessed One, and after telling Ānanda of my good health, tell him that I 'will come on such and such a day'." And he always comes on the day he specified. Moreover, Venerable Ānanda also knows by inference: "Venerable Sāriputta has resided for so many days, enduring separation from the Blessed One. From now on, he will not exceed such and such a day; he will surely come." Indeed, for whomever wisdom is great, for them, love and respect for the Blessed One are great. He also knows by this method. Thus, he knows by many reasons. Therefore, it is said: "The Blessed One on the ninth or the tenth day." When this was said, since this training rule is an offense by enactment, not by worldly standards; therefore, making the same determination as spoken by Venerable Ānanda, "Then the Blessed One... (etc.)... should hold." But if the Elder had specified half a month or a month, that too would have been allowed by the Blessed One. 462-3. "When the robe is finished" means: when the robe is finished by any means of completion. But since that robe is finished by making, and also by destruction, etc., therefore, to show only the meaning in the word-analysis, it is said, "a monk's robe is made," etc. There, "made" means: made by the completion of needlework. Completion of needlework means: whatever is to be done with a needle, having completed the loops, bands, knots, and straps, putting away the needle. "Destroyed" means: carried away by thieves, etc. This also... Indeed, because the impediment of making is finished, it is called 'finished'. 'Destroyed' means eaten by termites and so on. 'Burnt' means burnt by fire. Or the hope for a robe is cut off: whatever hope for a robe has arisen, "In such and such a family I shall obtain a robe," or that is cut off. Even of these, indeed, because the impediment of making is finished, the state of being finished should be understood. 'When the Kathina is lifted' means when the Kathina is lifted. By this he shows the non-existence of the second impediment. But that Kathina, since it is lifted by one of the eight matrices or by an internal lifting, therefore in its description "of the eight matrices" and so on is said. Therein, "These, monks, are the eight matrices for the lifting of the Kathina: ending with departure, ending with completion, ending with final completion, ending with destruction, ending with hearing, ending with cutting off hope, ending with crossing the boundary, ending with joint lifting." Thus these eight matrices are found in the Kathina section. The internal lifting also, "May the Saṅgha, venerable sirs, listen to me. If it is suitable for the Saṅgha, the Saṅgha should lift the Kathina. This is the motion. May the Saṅgha, venerable sirs, listen to me. The Saṅgha lifts the Kathina. To whichever venerable one the lifting of the Kathina is agreeable, he should be silent. To whichever it is not agreeable, he should speak. The Kathina has been lifted by the Saṅgha. It is agreeable to the Saṅgha, therefore it is silent. Thus I hold this." Thus it is found in the Bhikkhunīvibhaṅga (Pāci. 926). Therein, what should be said, that we shall explain in the very place it occurs. But if it were said here, the Pāli text would have to be brought in, and the meaning would also have to be brought in. And even if said, it would not be easily understood, because it was said in the wrong place. 'Ten days at most' means ten days is its utmost limit, thus 'ten days at most'. The meaning is that this period of ten days at most should be observed. But in the word-division, only to show the meaning, "the state of being ten days at most should be observed" is said. Indeed, this is said: in "ten days at most" here, whatever is the state of being ten days at most, the condition of being ten days at most, this is the period not to be exceeded. It should be kept for too long. Because it is not included among those determined or designated, it is an extra robe, thus, an extra robe. Therefore, in its word-division, it is said: "undetermined, undesignated." One of six kinds of robes: linen, cotton, silk, wool, hemp, or bark-fibre— one of these six kinds of robes. Having shown the kind of robe by this, now, to show the measure, it is said: "a piece of cloth suitable for designation." Its measure: in length, two spans; in width, one span. Therein is this Pāli text: "I allow, monks, to designate a piece of cloth eight finger-breadths in length by the Sugata's finger-breadth, and four finger-breadths in width." For one who transgresses that, there is relinquishment and expiation. This means: for one who keeps that robe of the kind and measure stated, beyond the ten-day limit, and does not act so that it is not an extra robe within that period, there is an offense of relinquishment and expiation. That robe is to be relinquished, and for him there is an offense of expiation. This is the meaning. Or, relinquishment is "nissaggiya." This is the name of the disciplinary act to be done beforehand. "It has relinquishment," thus it is "nissaggiya." What is that? Expiation. For one who transgresses that, the disciplinary act with relinquishment becomes expiation. This is the meaning here. But in the word-division, first, to show the alternative meaning, having set down the heading: "for one who transgresses that, there is relinquishment," it is said: "at the dawning of the eleventh day, there is relinquishment; it should be relinquished." Again, to show to whom it should be relinquished, and how it should be relinquished, "to the Sangha or..." and so on, is said. There, regarding "at the dawning of the eleventh day," the dawn of the day the robe arose is related to the day it arose. Therefore, it should be understood that with the day the robe arose, at the dawning of the eleventh day, there is relinquishment. Even if many robes are tied together or wrapped together and kept, there is only one offense. Untied, offences by counting the robes that have been wrapped. How should an offence be confessed after it has been relinquished? As stated in the Khandhaka. And how is it stated there?