English
"He departs from there" means, having come again, without reporting to the one who ordered him, he departs from that very place. "For another purpose" is stated to show the purity of the reason for going. But even having gone for that very purpose, if he reports nothing, he is not considered to have investigated. "Without delighting" is said with reference to one acting in that way; but even if there is delight, if he does not report the message, he is not considered to have investigated. "By the method stated in the third section" means by the method stated with "he, not delighting in her words," and so on. "By counting the matters" means, when there is an equal number of many men and women, by counting two by two the matters of men and women. But if there are more on one side, by counting the excess ones, the distinction of offenses should be understood. 339-340. Even though it is not in the Pāli in the fourth turn: "going, he does not accomplish; coming, he deceives; there is no offense." This is said, considering it to be actually incurred, "No offense in the fourth." "Of artisans" means of carpenters and so on. Carpenters, blacksmiths, weavers, dyers, and barbers— these five crafts are called "artisans." "In such a way... etc. ... no offense" is said because even such lay service does not occur. "Arises from the body" means it arises from the body for one who does not know the rule or the state of being fit to be spoken to. "Arises from speech"— here too, the same method applies. "Arises from body and speech"— it should be understood that it arises from body and speech even for one who knows the rule but does not know the state of being fit to be spoken to. "They are fit to be spoken to" means they are given up, by way of local custom, through giving a leaf (letter) and so on. And in "knowing the rule," "or the state of being fit to be spoken to" should also be understood. Therefore, in the Mātika Commentary (Kankha. Atth. Sañcaritta Sikkhāpada Vaṇṇanā), it is said: "However, for one who knows both, and incurs them by these three methods, those same three become intentional with a mind knowing both." Therefore, in "with a mind knowing the rule," "knowing both" should also be stated. It should not be taken that there is an offense even for one who carries what is given, having written his intention on a leaf without informing the bhikkhu, because this rule is unintentional. However, since "informs" is stated in the Pāli, and in the commentary in various places only informing is shown, it should be taken that an offense occurs only for one who informs by body or by speech. 341. "Even in gross matters and so on"— the word "and so on" also includes acting as a go-between. Here, although it is not stated that a woman means a human woman, not a female yakkha, not a female peta, not an animal; and a man means a human man, not a yakkha, and so on; nevertheless, only human men and women are intended here. Therefore, for those concerning whom acting as a go-between is incurred, their humanity (is a factor), not their unsuitability for speech. Receiving, investigating, and bringing back— these are the five factors here. The commentary on the rule of acting as a go-between is concluded. 6 . The Description of the Training Rule Regarding Huts 342. In the sixth, by this much: by this much wood, etc. Of immeasurable size: of immeasurable wood, etc. It is not proper to ask a man for uprooting: it is not proper to ask, having freed it from another's possession and made it one's own. Thus, for one who asks for uprooting from an unknown, uninvited place, there is an offense of wrong-doing due to an unknown request. Even for one who accepts a slave for his own use, there is an offense of wrong-doing, according to the saying, "He refrains from accepting male and female slaves." But for one who asks for a slave for uprooting from a known, invited place, there is an offense of wrong-doing by way of acceptance. One's own work should not be asked for: this is said for the protection of the training rule on taking life. It should not be asked for even without specifying: this is said because it is possible for people to misunderstand, but for one who asks for manual labor with a pure mind, there is no offense. For the purpose of showing all that is allowable: for the purpose of showing all that is allowable. It is proper to say, "Give the root": because they first said, "We will give the root," it is not a request; and because "root" is said, it is not an unallowable word from a general statement, therefore, it is proper to say, "Give the root." Unoccupied: unpossessed. Unallowable coins, etc., should not be given: although it is proper to give unallowable coins, etc., by way of allowable transaction, without accepting them, nevertheless, it is not suitable. And people think, "He has something of his own," and consider him to be harassed, so the giving of unallowable coins, etc., is prohibited. Having cooked it in the same way: having cooked it by way of manual labor. "What, venerable sir?" Even when asked this much, it is proper to state for what purpose one has entered, because one has been asked. It is a custom, but there is no offense: this is the meaning. Having had them made allowable, they should be accepted: even if a leaf falls on a branch with clinging sap, even if there is a desire to cut the branch and eat it, for the sake of easy enjoyment It was said: “A river, or… …bring it.” It is said that the object is suitable because it is not appropriated. From home… …to consume it. The intention is that because the water is appropriated, there is a dukkaṭa for the request. By shameless ones… …should not be made to do. This is said with reference to what should be taken in, as it is about further transgressions. However, for external uses, it is permissible to have even shameless ones do manual work. But a bull… …should not be made to bring. It is not permissible to have it brought for one’s own purpose, in the sense of a complete uprooting. A dukkaṭa for one who makes it bring. This is a dukkaṭa for an unknown request. Even in accepting it for one’s own purpose, it is a dukkaṭa, as it is said: “He refrains from accepting elephants, cattle, horses, and mares.” Therefore, it is said: “Even from a relative or a patron, it is not permissible to ask for it in the sense of a complete uprooting.” Having guarded: Having guarded so that thieves do not steal. Having tended: Having tended with grass and other provisions. Should not accept: It is said because accepting bulls for one’s own purpose is forbidden. “Give a cart,”… …it is permissible. It is not permissible to say, “Give a cart,” in the sense of a complete uprooting. It is permissible for a temporary period: It is permissible to ask for it everywhere by making it temporary. And in the case of vines and other things appropriated by others, the same method should be applied. And in “vines and other things that are sufficient for heavy goods,” the word “other” here should be understood to include bamboo, muñja grass, pabbaja grass, and clay. But they say that what is small in substance but great in value, such as orpiment and cinnabar, even if it is not sufficient for heavy goods, it is not permissible to ask for it. “That” refers to the request. And here, “that” should be understood as any expression of intention by means of conversation or the like, which is a request. Therefore, it is said: “In every way,” meaning in all ways. Thereby, it shows that “it is not permissible to express intention even by way of conversation or the like.” Even conversation, hints, and actions are not permissible for the two requisites: robes and almsfood. Now, the requisite of lodging… Indeed, showing the intended request distinguished by indirect speech and so forth, he said, "Merely a request like 'bring, give' is not allowable." Here, regarding "indirect speech, hinting, and suggestive actions are allowable," indirect speech means speaking indirectly, such as saying, "The dwelling of the community of monks is cramped." Hinting means hinting in such a way that the intention is revealed without speaking directly, such as, "Lay followers, where do you live?" "In a palace, Venerable Sir." "But for monks, lay followers, a palace is not allowable." Suggestive action means a suggestive action where the intention is understood concerning requisites, such as when someone is preparing the ground for a dwelling and is asked, "What are you doing, Venerable Sir? Who is having it done?" and replies, "No one." Now, showing that all requests and so forth are allowable for requisites for the sick, he said, "But for requisites for the sick," and so on. Similarly, is medicine that has been obtained allowable to consume when the illness has subsided, or not? Regarding this, the Vinaya-holders say, "The Blessed One has opened the door to consumption under the heading of illness, therefore it is allowable to consume even when healthy, and there is no offense." But the Suttanta-holders say, "Although there is no offense, it corrupts one's livelihood; therefore, for one established in the practice of austerity, it is not allowable, as it corrupts austerity." "Ukkamanti" means they depart. 344. "Maṇikaṇṭho" (jewel-necked) means "he has a jewel on his neck," or it should be understood as a compound with the middle term dropped, meaning "his neck is marked by a jewel." "Devavaṇṇa" (divine appearance) means the state of being a deity. "Pasannākāra" (pleasing manner) means the duty to be performed by those who are pleased, which is said to be attendance, consisting of bodily service. It is said that "I have need of the jewel" (maṇinā me attho) means that by his not coming due to the request for the jewel, there is an increase for oneself, or it should be understood as having been said thus by the removal of a mantra-word. 345. "Vattamānasamīpe" (near the present) means in the past near the present.