English
"Was 'the elder should not yet receive water' said with reference to receiving drinking water, or with reference to receiving hand-washing water? In order to remove this doubt, 'this was said with reference to hand-washing water' etc. was stated." But that is not so, because there is no possibility of such a doubt there. For it can be understood that the Blessed One would not say, "As long as others have not eaten, drinking water should not be drunk." And if this was said with reference to receiving drinking water, then the use of the word "water" in "the elder should not yet receive water" should not be made. And in the commentary, having said "this was said with reference to hand-washing water," and showing the meaning to be removed by it, only this much should be said: "but by one who is thirsty in between, or with food stuck in the throat, drinking water should be drunk." But it should not be said, "after drinking water, hands should not be washed." "They sit at the front" means they sit near the door. Explanation of the Practice of the Alms-round Dweller 366. "He touches" means he takes. "Or she places" means she places by saying, "Please wait, venerable sir." Explanation of the Practice of the Forest Dweller 367. "By what, venerable sir, is it connected today?" By saying, "By what constellation is the moon connected today?" the constellation is asked. Explanation of the Practice of the Dwelling 369-370. "In the courtyard" means in the open space. "Without asking the elder" - here they say that one should ask in his private room and its vicinity. "And in dining halls etc., one should act in the same way" means in dining halls etc. u should be done only after asking for permission, such as for giving a gift. Description of the Chapter on Latrine Duties 373-374. "This is too exposed" means this place is too open, not concealed by bushes or the like. "For constant going" means for one's constant going. "Or a personal place" is said with reference to one's own monastery. The rest here is easily understood. The fourteen great duties mentioned in this chapter on duties are: the duties of arriving guests, resident monks, those going on a journey, approval, the refectory, alms-round, forest dwellers, lodging, the hot-water house, the latrine, the preceptor, the teacher, the co-resident, and the pupil. Other duties, to be observed only occasionally, such as during a formal act of reproof, are known as the eighty minor duties. However, in the commentaries, it is stated that "these same fourteen great duties, when taken without distinction, are the eighty minor duties," but this should not be accepted. The description of the Chapter on Duties is finished. 9. The Chapter on Postponing the Pātimokkha Description of the Request for the Recitation of the Pātimokkha 383. In the Chapter on Postponing the Pātimokkha, "on that day" means on that very day, on that date. In "on Uposatha," Uposatha means "that on which one fasts," or "they fast," meaning they dwell having undertaken precepts or fasting. This word "Uposatha" appears in the sense of precepts in phrases like "I observe the Uposatha endowed with eight factors." It appears in the sense of a disciplinary act like the recitation of the Pātimokkha in phrases like "Uposatha or Pavāraṇā." It appears in the sense of fasting in phrases like "the Uposatha of the cowherd, the Uposatha of the Nigaṇṭhas." It appears in the sense of a designation in phrases like "Uposatha, a Nāga king." It appears in the sense of a day in phrases like "Today is the fifteenth Uposatha." Here too, it should be understood as a day. Therefore, "on that Uposatha day" means on that day which is the Uposatha day. "He is seated" means, surrounded by a great assembly of monks, he is seated in the Jewel Palace of the female lay follower to recite the Pātimokkha of admonition. Then, sitting down, observing the minds of the bhikkhus, he saw a certain immoral person. He thought, "If I recite the Pātimokkha while this person is sitting here, his head will split into seven pieces." Out of compassion for him, he remained silent. "Abhikkantā" means passed, exhausted. "Uddhaste aruṇe" means when the tip of dawn has risen. "Nandimukhiyā" means with a joyful face. "Uddhastaṃ aruṇaṃ" means even after dawn had risen, the elder requested the Bhagavā, "Bhante, may the Bhagavā recite the Pātimokkha for the bhikkhus." At that time, the rule "Bhikkhus, the Uposatha should not be performed on a non-Uposatha day" (Mahāvagga 183) had not yet been laid down. "Aparisuddhā, Ānanda, parisā" (The assembly is impure, Ānanda). Because the elder had requested the Pātimokkha recitation three times, the Bhagavā, explaining the reason for not reciting, without saying "that person is impure," said, "Aparisuddhā, Ānanda, parisā." But why did the Bhagavā spend the three watches of the night in that way? From that time onwards, he wished not to recite the Ovādapātimokkha, and so he made that incident manifest. "Addasā" (he saw) means how did he see? Knowing the minds of the bhikkhus in that assembly with his mind-penetrating knowledge, he saw the immoral mind of that person. Since, when the mind is seen, the person possessing that mind is considered seen, it is said, "Venerable Mahāmoggallāna saw that immoral person." Just as one who has mind-penetrating knowledge knows the minds of others that will arise in the next seven days, so too in the past. "Dussīlaṃ" means without virtue, meaning devoid of sīla. "Pāpadhammaṃ" means because of his immorality, he had a base disposition due to his ignoble intention. "Asuciṃ" means impure, because he was endowed with impure bodily actions and so on. "Saṅkassarasamācāraṃ" means whose conduct is such that when others see something improper, they suspect, "This must have been done by him," thus, his conduct is to be suspected. Alternatively, seeing bhikkhus consulting together about some matter, he thought, "K "Alas, do these people, knowing the deeds I have done, consult?" Thus, a self-doubt, a conduct to be remembered by oneself. Because of doing what should be hidden out of shame, his actions are hidden, thus he is one with hidden actions. Because he wears the despised garb of a recluse, he is not a recluse, thus a non-recluse. In the counting of voting sticks and such, "How many recluses are there?" by falsely declaring "I too am a recluse," he makes a recluse's declaration. Because of his ignoble conduct, he is unchaste. Seeing other holy livers, well-robed, well-covered, wearing saffron robes, going for alms in villages and towns, and sustaining their lives, though unchaste, he himself acts in such a way, and appearing on Uposatha days and so on, he is as if making the declaration "I too am a holy liver," thus a holy liver's declaration. Because of his rotten deeds, and the corruption of his virtue, having entered within, he is inwardly rotten. Because he is soaked by the outflow of defilements like lust through the six doors, he is oozing. Because of the arising of defilements like lust, and because he should be discarded by the virtuous, he is like a heap of rubbish. Sitting in the midst of the community of monks, as if belonging to the community, sitting within the community of monks. "You are seen!" "This one is not a normal person," thus you were seen by the Blessed One. And since you are seen thus, there is no common action or association for you with the monks. But since that association is not for you, "Therefore, get up, friend!" Thus, the meaning of the words here should be understood. And for the third time, that person remained silent. Even after being told many times, "The elder himself, being disgusted, will go away," or with the intention, "Now I will know their conduct," he remained silent. "Taking him by the arm," means: "He has been truly seen by the Blessed One and by me, and though told 'Get up!' for the third time, he does not get up. Now is the time to expel him, lest there be an obstacle to the community's Uposatha." Thus, he took him by the arm. "Having expelled him outside the gatehouse," means: having expelled him from the gatehouse, from the gate-hall. "Outside" indicates the place of expulsion. Or, from outside the gatehouse, meaning, having expelled him even from outside the gatehouse, not only from inside the gatehouse. In both ways, it means having put him outside the monastery. Having put in the bolt and the latch, meaning, having inserted the bolt and the upper latch, having closed the door tightly. Even to the point of being seized by the arm, meaning, having heard the words, "The assembly, Ānanda, is impure," he should have departed. Thus, not having departed, that deluded man will come even to the point of being seized by the arm. This is amazing, he shows. And this should be understood as an amazing reproach. Description of the Eight Wonders in the Great Ocean 384. "These eight, monks, in the great ocean" (Ud. Atth. 45) – what is the connection? That non-recitation of the Pātimokkha in an impure assembly, which is a wondrous and amazing phenomenon in this Dhamma and Vinaya – desiring to explain it along with the other seven wondrous and amazing phenomena, the Teacher first, showing the wondrous and amazing phenomena in the great ocean as an analogy for them, said, "These eight, monks, in the great ocean," and so on. Asuras, meaning, like devas, they do not shine, do not rule, do not glow, thus asuras. Suras are devas, or asuras are their opponents, such as Vepacitti, Pahārāda, and others. Their abode is below Sineru. Entering and exiting there, they build pavilions and so on at the foot of Sineru and delight as they play. That delight of theirs there, seeing these qualities, he says, "which the asuras, seeing again and again, delight in the great ocean." "Delight there" means they find joy, they dwell without being weary, is the meaning. "Gradually sloping," and so on,