English
Discourse on the allowance of seven-day duties 187-8. Regarding seven-day duties: "To go for a seven-day duty" means that which is to be done within seven days is a seven-day duty. The meaning is, "I allow to go for that seven-day duty as the reason." "To go when sent" means, "I allow to go only when these seven, monks and others, are sent as messengers." "A return should be made within seven days" means one should return within seven days. The eighth dawn should not be allowed to rise there. "Referring to the Bhikkhuni Saṅgha" - from this point onwards, these three are omitted: the privy, the hot-bath house, and the hot-bath hall. 189. "Udositā, etc." are just as stated in the Udositā training rule, etc. "Rasavatī" is called the refectory. "Vāreyya" is just as stated in the Sañcaritta training rule. "Before this discourse perishes" means as long as this discourse does not perish, as long as this discourse does not become destroyed... Will be. Or there is some other business or duty for him. By this, whatever duty is included, is encompassed. And everywhere, when sent with the proper words, "I wish to give a gift, and to hear the Dhamma, and to see the bhikkhus," or with words equivalent to these, one should go. The abbreviated method should be understood thus: Just as it is said: "By a male lay follower, monasteries and so forth are caused to be built for the Sangha, for many bhikkhus, for one bhikkhu, for the Bhikkhuni Sangha, for many bhikkhunis, for one bhikkhuni, for many female trainees, for one female trainee, for many male novices, for one male novice, for many female novices, for one female novice, or a dwelling is caused to be built for one's own benefit." In the same way, "by a female lay follower, by a bhikkhu, by a bhikkhuni, by a female trainee, by a male novice, by a female novice, for the Sangha" - all should be stated. For these seven types of duties, when sent, one should go. The discourse on permission even when not sent for five. 193. For the seven-day duties of five, that is, for these co-religionists such as bhikkhus, "I will seek sick-food, or sick-attendant's food, or medicine, or I will ask, or I will attend" - for reasons shown in detail later, one should go even when not sent, how much more so when sent. A bhikkhu is sick, discontent has arisen, remorse has arisen, a wrong view has arisen, he has incurred a grave offense and is worthy of probation, he is worthy of being sent back to the beginning, he is worthy of penance, he is worthy of rehabilitation, the Sangha wishes to perform an act, or an act has been performed by the Sangha. For these ten reasons, one should go to the bhikkhu. To a bhikkhuni, one should go for nine reasons. To a female trainee, for six – the first four, her training is disturbed, she wishes to receive full ordination. To a male novice also for six – the first four, vassa... desiring to ask, desiring to be ordained. Desiring to remove the ordination of a female novice and give precepts, together with these five. Furthermore, the same rule applies to places permitted by parents. However, in the Andhaka Commentary, it is said, "It is permissible to go even without being sent by those who are attendants of parents, whether relatives or non-relatives." That is not stated in the Commentary, nor in the Pāli, therefore it should not be taken. Discourse on Permission only when Sent 199. "Bhikkhugati" means a person living with bhikkhus in a monastery. "Undriyati" means it perishes. "Bhaṇḍaṃ chedāpitaṃ" means goods and materials are cut. "Āvahāpeyyuṃ" means they would bring. "Dajjāhaṃ" means I would give. Here, "Saṅghakaraṇīyena" refers to whatever needs to be done in Uposatha halls, residences, stupas, parasols, altars, etc., even a bhikkhu's personal residence, all of it is a matter for the Saṅgha. Therefore, to accomplish that, one should go to bring materials and so on, or to pay food and wages to carpenters and others. Herein is the decision regarding the cutting of the night, outside the Pāli: It is not permissible for one not invited to go to hear Dhamma. If in a large monastery a resolution has first been made – "On such and such a day, we shall assemble," then one is considered invited, and it is permissible to go. It is not permissible to go saying, "I will wash the robes." But if the teachers and preceptors send, it is permissible. If the monastery is not too far, and one cannot manage to go there and return today, it is permissible. It is not permissible to go for the purpose of recitation, questioning, etc. But one may go saying, "I will see the teacher." But if the teacher tells him, "Do not go today," it is permissible. It is not permissible to go to see a supporter's family or a relative's family. Discourse on the Interruption of the Rains Retreat without Offence 201. In cases like "go to wherever the village is," if the village has gone not far, then Having gone for alms there, one should come back to the monastery and reside. If one has gone far, the dawn should be raised within seven days. If it is not possible, one should reside in a suitable place there. If people offer meals by ticket and so forth, as is customary, they should say: "We did not reside in that monastery." But if it is said: "We do not give to the monastery or the mansion, we give to you, reside wherever you wish and eat," then one should eat as one pleases; it belongs to them. But if it is said: "Having brought it to your dwelling place, eat," then one should take it to where they reside, and having brought it by the end of the rains, eat. If, at the time of Pavāraṇā, they offer the rains-residence requisites, if they have raised the dawn within seven days, it should be accepted. But by those whose rains-residence is broken, it should be said: "We did not reside there; we are those whose rains-residence is broken." If they say: "Let those to whom our lodging has been given accept it," it should be accepted. But any apportionable goods, such as robes, deposited in the monastery or brought here so that they may not be lost, should be divided after going there and announcing it. When fields, land, and so forth, or their produce, are given to stewards, saying: "Give the four requisites to the venerable ones from here," the same method applies. For communal apportionable goods, whether inside the monastery or outside the boundary, it is not proper to divide them by announcing to those who are outside the boundary. But even if they are in both places, it is certainly proper to divide them by announcing to those who are inside the boundary. Discourse on the non-offence and the breaking of the rains-residence in case of a schism in the Saṅgha. 202. "The Saṅgha is broken." Here, when the Saṅgha is broken, there is nothing to be done by going. But "broken" is said with reference to one who is suspected of "it will break." "The Saṅgha is broken by many bhikkhunīs." Here, it should not be understood that the Saṅgha is broken by bhikkhunīs. For it has been said: "Indeed, Upāli, a bhikkhunī does not break the Saṅgha." But relying on these, and making them a support, that Saṅgha "the bhikkhus might break"— there is a doubt, referring to that, this was said. The account of entering the rainy season retreat in cattle pens and the like. 203. A cattle pen is a dwelling place for cowherds. Regarding "by a cattle pen," if one goes with a cattle pen, there is no offense in breaking the retreat. "When it is near" means when it is imminent. Regarding "to enter the retreat in a caravan," on the day of entering the retreat, that monk should say to the lay followers, "Is it possible to get a hut?" If they make one and give it, he should enter it and say "Here I enter the retreat" three times. If they do not give one, he should go under a cart standing in a temporary shed. If he cannot even get that, he should make a mental resolve. But it is not permissible to enter the retreat in a caravan. A mental resolve means merely the thought, "Here I will spend the rainy season." If the day of invitation occurs while the caravan is still on the road, the invitation should be made right there. If the caravan reaches the desired place of the monk within the retreat period and then moves on, he should stay in the desired place and make the invitation with the monks there. Or if the caravan stops or disperses in some village within the retreat period, he should stay in that very village with the monks and make the invitation; it is not permissible to go further without making the invitation. Even when entering the retreat on a boat, one should enter it in a hut. If one searches and cannot find one, a mental resolve should be made. If the boat is on the sea for the entire three months, the invitation should be made right there. If the boat reaches the shore, and this one wishes to go further, it is not permissible to go. He should stay in the village reached by the boat and make the invitation with the monks. Even if the boat goes elsewhere along the bank, and the monk wishes to stay in the first village reached, let the boat go, the monk should stay there and make the invitation with the monks. Thus, in a cattle pen, in a caravan, and on a boat, in these three places, there is no offense in breaking the retreat, and one may make the invitation. But in the former cases, such as "they are harassed by wild animals" and other matters culminating in schism, merely There is no offense, but one should not invite. 204. "Monks, in a hollow tree" – here, in a mere hollow tree, it is not permissible. But in a large hollow tree, having made a small hut with a plank roof inside, and having fitted a door, it is permissible to enter. Having cut down a tree, and having made a small hut with a plank roof on the stump, it is also permissible. "On a tree branch" – here too, on a mere branch, it is not permissible. But on a large branch, having built a platform,