English
when the brick, stone, or lump of clay placed on top of the heap for the wall is destroyed, starting from the first one. But by which bricks, are established by the first ones, even when those are removed, if they are established in others, they are not abandoned in their essence. The cow-herd's hut, when enclosed by fences and so on, is abandoned in its essence. Then, in that monastery, it is permissible to obtain a suitable hut. But if again, fences and so on are broken here and there, and cows enter from there, then it becomes a suitable hut again. The other one, however, becomes abandoned in its essence when the entire roof is destroyed, except for two ridge-poles. If there is even one rafter-circle above the ridge-poles, it protects it. But where these four suitable grounds do not exist, what should be done? It should be given to an unordained person, made his property, and then consumed. Here is the story: It is said that Thera Karavikatissa, a leading expert in Vinaya, went to Thera Mahāsīva. Seeing a pot of ghee by lamplight, he asked, "Bhante, what is this?" The Thera said, "Friend, a pot of ghee was brought from the village, to be eaten with ghee on dry days." Then Thera Tissa said to him, "It is not permissible, Bhante." The Thera had it placed outside the entrance the next day. Thera Tissa came again one day, saw it, and asked the same question, then said, "Bhante, it is not permissible to keep it in a place suitable for sleeping together." The Thera had it taken out and placed outside the next day, and thieves carried it away. Then, one day, he said to Thera Tissa, who had come, "Friend, that pot, which you said 'is not permissible,' was placed outside and carried away by thieves." Then Thera Tissa said to him, "Bhante, should it not have been given to an unordained person? For it is permissible to give it to an unordained person, make it his property, and then consume it." 296-9. The story of the ram is clear. And here, "I allow, monks, five kinds of cow-produce," means, "I allow these five kinds of cow-produce to be consumed separately." Regarding "sought provisions," if some people, knowing it themselves, give it, that is good. a loan. If they do not give it, it should be sought from a place where relatives have invited, or by means of alms-round. If one still does not obtain it, it should be taken even by asking from a place where there are no relatives and no invitation. For a journey that can be completed in one day, food for one meal should be sought. For a long journey, as much as is needed to cross the wilderness should be sought. Story of the Keṇiya Ascetic 300. "Having made them carry with shoulder-poles" means having made them carry a thousand baskets of well-prepared jujube drink with five hundred shoulder-poles. "Having given a Dhamma talk on this occasion, on this matter" means having given a Dhamma talk in this manner: "It is good, monks, that by not drinking the beverage, you did not give rise to the criticism that the disciples of the ascetic Gotama are fond of many requisites; you showed respect to me, and I generated respect for you. Therefore, I am very pleased with you for this reason," and so on. Then he said, "Monks, I allow eight beverages," and so on. Among them, "mango drink" is a drink made from either raw or ripe mangoes. When making it from raw mangoes, one should break off young mangoes, put them in water, cook them in the sun by solar heat, strain them, and combine them with honey, sugar, camphor, etc., received on that very day. Such a drink is permissible only before noon. However, if it is made by unordained people and received before noon, it is permissible to consume it with solid food before noon. After noon, it is permissible to consume it without solid food until sunrise. This rule applies to all beverages. Among these, "rose-apple drink" is a drink made from rose-apples. "Banana drink" is a drink made from bananas with seeds. "Plantain drink" is a drink made from bananas without seeds. "Madhuka drink" is a drink made from the juice of madhuka flowers; however, that is permissible when mixed with water, but not when pure. "Grape drink" is a drink made by crushing grapes in water, like mango drink. "Water-lily root drink" is a drink made by crushing the roots of red water-lilies, blue water-lilies, etc. "Phārusaka drink" is a drink made from phārusaka fruits, like mango drinks made like drinks. These eight drinks, whether cold or sun-cooked, are permissible; fire-cooked are not permissible. "Dhaññaphalarasa" means the fruit juice of seven grains. "Ḍākarasa" means the juice of cooked ḍāka. For yāvakālika leaves, juice is permissible only before noon. For yāvajīvika items, cooked with ghee etc. received and stored, it is permissible for seven days. But if one cooks with pure water, it is permissible for life. But to cook with milk etc. is not permissible. Even that cooked with other things is considered ḍākarasa. In the Kurundi, however, it is said that "for yāvakālika leaves, juice made by crushing with cold water or sun-cooked is permissible." Excluding madhuka flower juice: Here, whether madhuka flower juice is fire-cooked or sun-cooked, it is not permissible after noon. Even before noon, any drink from which they make intoxicants, is not permissible from the outset. But madhuka flower, whether wet or dry or roasted, or molasses made from it, from which they do not make intoxicants, all that is permissible before noon. Unrefined sugarcane juice is permissible after noon. Thus, by permitting drinks, these four juices are also permitted. In "sacrifices with the fire-offering as chief" etc., the fire-offering is supreme; it is said that the fire-offering is the chief. Story of Roja, Malla, etc. 301-2. The story of Roja is straightforward in meaning. There, "they made a mixture" means "they made an agreement." "Indeed, this is excellent for you" means "indeed, this is beautiful for you." "I am not, Venerable Ananda, highly esteemed" means it shows "I have not come here with great faith and respect for the Buddha etc." "And all ḍāka" means any ḍāka, whether cooked with ghee etc. or uncooked. "Flour food" means food made of flour; Roja, it is said, had both of these prepared by spending a hundred thousand. 303. "Mañjukā" means "sweet-voiced." "Paṭibhāneyyakā" means "endowed with ingenuity in their own craft." "Dakkhā" means "skillful, or not lazy." "Pariyodātasippā" means "having faultless craft." N By the measure and by the container. A container is where whatever is received is poured in, it is said to be put in. And monks, for one who was formerly a barber, it is not permissible to take and keep a razor here. It is permissible to cut hair with another's property. If he cuts taking wages, it is not permissible. For one who was not formerly a barber, it is permissible even to keep it. It is permissible to take that or another and cut hair. 304. 'Having given a share' means having given a tenth share. This, it is said, was an ancient custom in Jambudīpa. Therefore, having made ten parts, one part should be given to the landowners. Discourse on the Four Great Authoritative References 305. 'Monks, what I have said is not permissible'—these four great authoritative references the Blessed One spoke for the monks to grasp the meaning. There, the Elder compilers of the Dhamma, taking the Sutta and examining it, saw this. Excluding grain and fruit juices—the seven grain juices are prohibited as not permissible after noon. Palm, coconut, jackfruit, bottle gourd, calabash, ash gourd, pumpkin, cucumber, and snake gourd—these nine great fruits and all other vegetables are of the nature of grains. Although they are not prohibited, they conform to what is not permissible. Therefore, they are not permissible after noon. Eight drinks are permitted. The remaining small fruit drinks, such as those from vetta, tintinika, matulunga, kapittha, kosambaka, and karamanda, are of the nature of the eight drinks. Although they are not explicitly permitted, they conform to what is permissible. Therefore, they are permissible. Indeed, excluding grain and fruit juices that conform to the rule, there is no other fruit drink that is not permissible; all are permissible for the 'yāmakālika' period, as stated in the Kurundi. By the Blessed One, six robes were permitted. By the Elder compilers of the Dhamma, six other robes conforming to these were permitted: fine linen, silk, Chinese silk, Somāra silk, magically produced, and Devadatta's. There, 'silk' means cloth produced by creatures in the silk-producing country. Two cloths, a desan They are said to be so. These three are suitable for silk. Dukūla for hemp, the other two for cotton, or for all. The Blessed One rejected eleven bowls and allowed two bowls: a metal bowl and an earthenware bowl. A metal plate, an earthenware plate, a copper plate are suitable for these. The Blessed One allowed three gourds: a metal gourd, a wooden gourd, a fruit gourd. A water pot, a small water pot, a water gourd are suitable for these. In the Kurundi it is said: “Drinking conch shells and drinking cups are suitable for these.” A belt and a boar’s tusk are two waistbands allowed. Waistbands made of cloth strips or rope are suitable for these. A white umbrella, a mat umbrella, a leaf umbrella are three umbrellas allowed. A single-leaf umbrella is suitable for these. In this way, by examining the Pāḷi and the commentaries, other things suitable and unsuitable should be known. All that is said, “What is received on that day is allowable in time,” refers to mixed flavors. For if a drink is received with a whole coconut fruit, without removing even the husk, removing the coconut, it is allowable even out of time. They give cold gruel with a lump of ghee placed on top. The ghee not mixed with the gruel, removing it, is allowable to consume for seven days. The same method applies to bound honey and treacle. They give alms food