English
we will explain in the Collection Section. But these are intended here. Therefore, those who are undergoing any kind of residence among these should be understood as “undergoing residence.” For the monks who are in their natural state, excluding the more junior and those undergoing residence, even those worthy of being sent back to the beginning, and so on. Salutation and rising to meet, means that they accept and receive the salutation and so on that these (junior monks) perform; they do not reject it, this is the meaning. Among these, proper conduct, excluding salutation and so on, is a term for other suitable customary practices such as fanning and giving air. Bringing a seat is bringing a seat, taking a seat and going to it, or simply arranging it. The same method applies to bringing a bed. Foot water is water for washing feet. Foot stool is a place for putting washed feet. Foot mat is a place for putting unwashed feet, or a foot scraper. An offense of wrong-doing means that even for the co-residents, if they accept it, it is a wrong-doing. Therefore, they should be told: “I am performing a Vinaya act, do not perform duties for me, do not ask me about entering the village.” If the sons of good families, who have gone forth out of faith, say, “Venerable Sirs, you perform your Vinaya act,” and perform the duties, and also ask about entering the village, from the time of being forbidden, there is no offense. Mutually according to seniority means that among the monks undergoing residence, whoever is senior, the junior one should accept from him. They should sit according to seniority, even with those who are naturally senior. Therefore, when the Pātimokkha is being recited, it is permissible to sit within arm's reach. However, in the Mahāpaccariya, it is said, "One should sit without sitting in the line, leaving the line, but not going beyond arm's reach." When the Pārisuddhi Uposatha is performed, one should sit in the place of the junior monks and, while sitting there, perform one's Pārisuddhi Uposatha according to one's own turn. For the Pavāraṇā too, one should sit in the place of the junior monks and, while sitting there, make one's Pavāraṇā according to one's own turn. Even a rain-cloak, when distributed by the Saṅgha by striking a bell, may be taken in one's own bowl-place. "Oṇojana" means postponement. If a monk on probation receives two or three portions of food, such as the uddesabhatta, and he has an expectation of personal food, he should take them in order and say, "Venerable sirs, please take these below; I have an expectation of food today, I will take them tomorrow," and then postpone them. In this way, he can receive them on subsequent days. In the Kurundi, it is said that on the next day, these should be given to him first of all. If, however, he does not take them or does not postpone them, he will not receive them on the next day. This postponement is allowed specifically for the monk on probation. Why? Because for him, sitting in the place of the junior monks, gruel, snacks, and so on, may or may not reach him at the food hall. Therefore, this is allowed specifically for him, "Lest you be wearied by almsfood," as a means of helping him. Food means the catussālabhatta of the Saṅgha in the monastery, which should be taken by those who come and go, according to seniority. This is received according to seniority. However, one is not allowed to go or stand in the line. Therefore, one should step aside from the line, stand within arm's reach, and extend one's hand to take it, just as a hawk swoops down and takes its prey. It is not permissible to have it brought by monastery attendants or novices. If they bring it themselves, it is permissible. The same rule applies to the king's great peḷabhatta. However, in the case of the catussālabhatta, if postponement If one wishes to do something, regarding alms-food offered for one's own sake, one should say, "I have food today, I will take it tomorrow." It is said in the Mahāpaccariya that on the next day, one receives two portions of alms-food. Even designated meals and the like should be taken only after moving away from the main path. But where they are seated and served, there, the senior novice should sit as the junior monk of the Sangha. 76. Now, regarding this proper conduct mentioned, there, one should not give higher ordination, meaning, one should not act as an Upajjhāya (preceptor) to give higher ordination; but it is permissible to give higher ordination after setting aside the duty. Even as an Ācariya (teacher), the kammavācā (ordination text) should not be recited, but if there is no one else, it is permissible to recite it after setting aside the duty. "No reliance" means reliance should not be given to newcomers. Even those who have naturally taken reliance, they should be told: "I am performing a Vinaya duty. Take reliance from such-and-such an elder. Do not perform duties for me. Do not ask me about entering the village." If, even after being told this, they continue to do so, there is no offense for them doing so from the time they were forbidden. "No novice" means no other novice should be accepted. Even novices who have been accepted by giving an Upajjhāya should be told: "I am performing a Vinaya duty. Do not perform duties for me. Do not ask me about entering the village." If, even after being told this, they continue to do so, there is no offense for them doing so from the time they were forbidden. The appointment of a Bhikkhunovādaka (adviser to nuns) is prohibited as it is a position of authority, therefore, the Bhikkhu Sangha should be told: "Venerables, I am performing a Vinaya duty. Please appoint a Bhikkhunovādaka," or the responsibility should be given to a capable monk. Nuns who arrive should be told: "Go to the Sangha, the Sangha will appoint your adviser," or "I am performing a Vinaya duty. Go to such-and-such a monk, he will give you advice." That offense (means) when a period of probation (parivāsa) has been given for seminal emission, seminal emission should not be committed. Or another such, a grave offense like physical contact. Or worse than that, a pārājika offense. Indeed, among the seven offenses, the ill-spoken word offense is the worst. The dukkaṭa offense is worse. The dukkaṭa offense is the worst, the pāṭidesanīya offense is worse. In this way, the method should be applied to pācittiya, thullaccaya, saṅghādisesa, and pārājika offenses. Even among their grounds, the ground of ill-spoken words is the worst, the ground of dukkaṭa is worse. The distinction should be understood in the same way as before. But in the training rule of a declared offense, both the ground and the offense are the worst. In a worldly offense, both are worse. "Action" refers to the formal declaration of probation. That action should not be disparaged with words like "it's not done, it's a dukkaṭa," or with words like "what kind of action is this? Is it farming? Is it cattle-herding?" "Those who perform the action" refers to the bhikkhus by whom the action was performed. They should not be disparaged with words like "fools, ignorant ones." "One should not make a declaration." A declaration should not be made for the purpose of obstruction or for the purpose of summoning. Indeed, one who makes it for the purpose of obstruction does so saying, "Venerable sir, I make a declaration to you concerning this matter. Do not depart even a single step from this dwelling until that dispute is settled." One who makes it for the purpose of summoning does so saying, "I make a declaration to you. Come, let us go together into the presence of the Vinaya-holders." Both of these should not be done. "No reproof." One should not take the position of an elder in the monastery. One should not be a reciter of the Pātimokkha or an inquirer into the Dhamma. Nor should an act of authority be performed, even by way of one of the thirteen appointments. "No opportunity." An opportunity should not be made for one who has done such, saying, "Venerable sir, grant me an opportunity, I wish to speak to you." He should not be reproved concerning a matter or an offense. He should not be reminded, "This was your fault before." "One should not cause bhikkhus to associate." Having joined them together, a quarrel should not be caused. In front of. He should not go in front, having become a senior monk. He should go alone, leaving a twelve-cubit space. The same rule applies to sitting. "The end of the seat" refers to the place for junior monks in the refectory and so on; that should be given to him, and he should sit there. "The end of the couch" refers to the end of the couches, the most inferior bed or stool. For he does not obtain a couch in the place due to him by seniority. The most inferior couch, full of dirt and excrement, bound with creepers and so on, left over after all monks have chosen, should be given to him. "The end of the monastery" means that just as with the couch, so too the dwelling place is not suitable for him in the place due to him by seniority. But a leaf-hut, its ground covered with dust, full of lac and mice, left over after all monks have chosen, should be given to him. If all are naturally forest-dwellers and open-air dwellers, and do not go into a roofed dwelling, all these are called "dwellings relinquished by them." He obtains whichever he desires among them. On the day of the Rains-retreat, he may receive requisites by seniority, standing aside. He does not receive a lodging. If he wishes to receive a permanent Rains-retreat lodging, he must set aside the observance and take it. "And he should be content with that" means that whatever the monks give him as the end of the seat and so on, he should be content with that. "As a leader or a follower" means that when invited to a place where relatives have offered, saying, "Come with so many monks," he should not go by arranging monks as his leader or follower,