English
"Opāyika" means your acceptance of an Upajjhāya is connected with a means, meaning by this means you have become a burden to me from now on. "Patirūpa" means suitable, meaning your acceptance of an Upajjhāya is appropriate. "Pāsādikena" means by a pleasing bodily and verbal action. "Sampādehī" means accomplish the three trainings. "By body" means indicating with hand gestures, etc., or making known by body. "Accepted by you... etc.... makes known" means that by saying one of "sāhu," etc., this meaning is made known. Therefore it is said: "This indeed..." etc. "Sādhu" refers to acceptance, meaning when the Upajjhāya says "sādhu," the co-resident... Referring to the word of acceptance, "Sādhu" (well done). Why is it not immeasurable? It is said, "Because it is only by asking and giving," and so on. By the mere asking of the co-resident, "Venerable sir, be my preceptor." And by the mere word of giving of the preceptor, "Sādhu," and so on – this is the meaning. Here, acceptance is not a factor. The co-resident's word of acceptance is not a factor in taking a preceptor here. 66. "Sammāvattanā" means right conduct. "His" means of the co-resident. "The same kind of mouth-washing water should be given" means that in accordance with the season and the nature of the body, the same kind should be given. "Two robes" refers to the outer robe and the double robe. If so, why is "saṅghāṭiyo" (double robes, plural) said? It is said, "Because all robes are called saṅghāṭī (double robe) due to being put together." "By steps" (Padavītihārehi): here, "padaṃ vītiharati ettha" (a step is taken here) is a "padavītihāro" (a step). The place of taking steps, without making a messenger delay, is the space of a fist-jewel between two steps when meeting. Or, the taking of steps, moving forward and placing them, is a "padavītihāro" – this is the meaning to be understood here. "From now on" means from the "na" (not) mentioned in "na upajjhāyassa bhaṇamānassa" (not while the preceptor is speaking). "An offense of dukkaṭa (wrongdoing) is to be understood everywhere" is said to show that "even a sick person is not exempt in such cases." Indeed, for a non-sick person who disrespectfully does not perform the aforementioned duties of a preceptor, there is a dukkaṭa in every breach of duty. Therefore, it will be said: "Indeed, a non-sick co-resident, even for sixty years, must perform all the duties of a preceptor. For one who disrespectfully does not perform them, there is a dukkaṭa in every breach of duty. However, in places connected with the negative particle 'na' (not), even a sick person who performs a forbidden action commits a dukkaṭa." (Mahāva. aṭṭha. 64). "A word proximate to an offense" refers to a word that generates an offense. Indeed, the word by which one incurs an offense is called "proximate to that offense." "Having wrapped the bowl with a robe" and so on. Here, it is said in the knot-places: "having wrapped with one corner of the upper robe." In a village, in such a place belonging to a village. Within the house, inside the house. At the returning place, in the assembly hall. It is related that he should be asked three times with water; the meaning is he should be asked at the beginning, in the middle, and at the end, thus three times. Near, close by. With clean sand, with pure sand free from dirt. If it is possible, it explains the meaning already stated: "he is not afflicted by any illness." Having gone to the cell, having gone to the preceptor's cell. The explanation of the duties of the preceptor is finished. 67. The explanation of the duties of the pupil is easy to understand. Explanation of the discourse on not behaving properly, etc. 68. In the discourse on not behaving properly, etc., "affection for the household" is the affection that arises thinking, "this is my father." Indeed, here, the thought of a father towards the preceptor is called "affection for the household." For this is not said referring to unwholesome affection for the household, because it is impossible for those who have penetrated the truths and abandoned attachment; nor does the Blessed One engage bhikkhus in defilements. But it should be understood that affection and love are spoken of here through the term "affection" because it is similar to affection for the household. According to the saying: "If one bhikkhu who is accomplished in duties... ...they are not guilty," if one bhikkhu who is accomplished in duties says, "Venerable sirs, you be free from concern; I will attend to your pupil or apprentice who is sick; I will advise what needs to be advised; I will be diligent in what needs to be done," or if those pupils, etc., themselves say, "Venerable sirs, you just be free from concern," or if they do not accept the duties, from then on, they say that the teachers and preceptors are not guilty. The rest here is easy to understand. The explanation of the discourse on not behaving properly, etc., is finished. Explanation of the story of the brahmin Rādha 69. In the story of the brahmin Rādha, "he became thin" means he became lean, with little flesh and blood, being unable to eat or consume. Uppaṇ 'ḍuppaṇḍukajāta' means having become very pale yellow, very jaundiced, like a withered leaf. 'Dhamanisanthatagatta' means because his flesh and blood were wasted away, his body was covered as if with a network of veins. 'Adhikāra' means a special act; 'sakkāra' means respect is said. Those who know what has been done are grateful; those who know by making what has been done manifest are those who acknowledge. But does the elder not know the going forth and higher ordination permitted by the Blessed One in Bārāṇasī with the three refuges? No, he does not know. If so, "How, venerable sir, shall I give that brahmin the going forth and higher ordination?" why did he say this? Referring to this question, it is said, "Although Venerable Sāriputta..." and so on. 'Parimaṇḍala' means complete, full. Or, what should be said otherwise, he says otherwise. What should be said as "Bhante" (Venerable sir), he says as "Bandhe" (O friend). 71-73. 'Samanantara' means immediately after. 'Paṇṇattivītikkamaṃ karoti' means he transgresses a training rule. For the sustenance of one's body, they are relied upon, these are the requisites: the four requisites, such as alms-food. Among these, 'piṇḍiyālopabhojana' means having walked by the strength of one's calves, food obtained as just a morsel. 'Atirekalābha' means from the gain of alms-food thus spoken as "relying on alms-food," an additional gain, such as a meal for the Sangha. Among these, a meal to be given to the entire Sangha is a Sangha meal. A meal to be given by designating a few monks is a designated meal. A meal to be given by invitation is an invitation meal. A meal to be given by having lots drawn is a lot meal. In one fortnight, a meal to be given on one day is a fortnightly meal. On the Uposatha day, a meal to be given is an Uposatha meal. On the first day of the lunar fortnight, a meal to be given is a first-day-of-the-fortnight meal. A detailed explanation of these will become clear in the commentary on the Chapter on Dwellings. 'Vihāra' means an entire dwelling enclosed by a wall. 'Aḍḍhayoga' means a long palace. Some also say it is a palace in the shape of a Garuḷa. 'Pāsāda' means a square palace. 'Hammiya' means a palace with a flat roof. But others say, "A vihāra is a long..." A half-gabled mansion, a dwelling with a roof sloping to one side. It is said that on one side of it, the wall is higher, and on the other side, it is lower. Therefore, it has a roof sloping to one side. A mansion is a long, square mansion. A palace is flat-roofed, with a moon-terrace. Guhā means a mountain cave. Pūtimutta means any urine whatsoever. Just as a body, even if golden-colored, is called a "putrid body," so too, even fresh urine is putrid urine. The rest here is of obvious meaning. The explanation of the story of the brahmin Rādhā is finished. Explanation of the chapter on the teacher's duties 75. In the story of Upasena, "āciṇṇa" means practiced, duty, conformity. "Kacci bhikkhu khamanīya" means, monk, is this body-machine of yours, with four wheels and nine doors, endurable? Is it possible to endure, to bear, to manage it? Does it not produce any suffering? "Kacci yāpanīya" means, is it possible to manage all tasks? Does it not present any obstacle? "Even though they know, the Tathāgatas," and so on, what he later asked, "How many years have you been a monk?" and so on, was said to show how to avoid that. Here is the brief meaning: Tathāgatas, even though they know, if there is such a reason for asking, they ask. But if there is no such reason for asking, even though they know, they do not ask. Since there is no not-knowing for Buddhas, therefore, "even though they do not know" was not said. "They ask knowing the time" means, if that is the right time for that question, then knowing that time, they ask. If it is not, then also knowing the time, they do not ask. And even when asking, Tathāgatas ask what is beneficial, they ask only what is based on meaning, based on reason, not what is not beneficial. Why? Because for Tathāgatas, there is a "setughāta" regarding what is not beneficial. "Setu" is called a path. It means that such speech is destroyed, cut off, by the path itself. Now, in "atthasaṃhita" (beneficial), what is the beneficial speech that Tathāgatas ask, Showing that, he said "by two modes" and so on. There, "by modes" means "by reasons". Or, "we will teach the Dhamma" means we will relate a Sutta connected with a specific occasion, or a Jātaka connected with a past deed. Or, "we will lay down a training rule for the disciples" means, having made clear the transgression of the disciples regarding that question, we will lay down a heavy or light training rule, we will establish a command. "Atilahu" means "very quickly". 76. In the story of the other sectarians,