English
The explanation of the rule concerning pure black (wool) is finished. 3. The explanation of the rule concerning two parts In the third, "two parts" means two portions. "Should be taken" means should be acquired. "Of cow-hair color" means of tawny color. This is the determination here: with however much one wishes to make, weighing them, two portions of black (wool) should be taken, one of white, and one of cow-hair color. Even one black hair exceeding... If it is less than the measure, it entails forfeiture. A smaller amount is permissible. In Sāvatthī, concerning the group of six monks, in the matter of making such a rug, it was laid down. The doing and not doing, the rest is just like the first. But these three, even if forfeited and received back, are not permissible to use. The explanation of the rule concerning the two parts is finished. 4. The explanation of the rule concerning six years In the fourth, "if within six years" means within the period of six years, "within" is the meaning. "Except with the permission of the bhikkhus" means excluding that which the Saṅgha gives as permission for a rug to a sick bhikkhu. For one who has not received permission, within six years, for one making another rug, it entails forfeiture. In Sāvatthī, concerning many bhikkhus, in the matter of having a rug made every year, it was laid down. "Except with the permission of the bhikkhus" this is an additional regulation here. If it is received by someone, for that person, as long as the illness does not subside, or if it subsides and then flares up again, then in whatever place he goes, it is permissible to make one even every year. To have it made for another, and having received what is made, it is also permissible to use it. The rest is just like the first. The explanation of the rule concerning six years is finished. 5. The explanation of the rule concerning the sitting-rug In the fifth, "old rug" means where one has sat or lain even once. "All around" means cutting off a round or square piece from one side, the place taken, so that it is about a span, thus it should be taken. But by one spreading it out, it should be spread in one place, or unravelled and mixed and then spread out. Thus it becomes more durable. "Without taking" means not taking if there is an old rug. But if there is none, it is permissible even without taking. To have it made for another, and having received what is made, it is also permissible to use it. In Sāvatthī, concerning many bhikkhus, in the matter of giving up a rug, it was laid down. The rest is just like the third. The explanation of the rule concerning the sitting-rug is finished. 6. The rule concerning sheep's wool Explanation of the (Sixth) Rule In the sixth, "Having set out on a long journey" means having set out on a long road, which is called a journey. All of this is merely an exposition of the matter, where there is no fault in taking what has been obtained righteously, wherever it may be. "Beyond three yojanas" means a distance of three yojanas from the place where it was taken. "By one's own hand" means by one's own hand, meaning they must carry it themselves. "When there is no carrier" means when there is no other carrier. But if there is one, it is permissible to take it. However, if one carries it oneself, even if it's just tied with a string and put into an ear-hole to ward off a headache, and crosses one foot beyond three yojanas, it is a dukkaṭa offense. Crossing the second foot makes it a nissaggiya pācittiya. This rule was laid down in Sāvatthī, concerning a certain bhikkhu who crossed three yojanas. It is a special rule, not requiring an order, a three-fold pācittiya. If one has a perception of excess or is in doubt when the distance is less than three yojanas, it is a dukkaṭa offense. Carrying it back and forth for three yojanas, going with the intention of staying and then carrying it from there, obtaining something that was not cut off or discarded and then carrying it, having someone else carry it, carrying even an item tied with a string, and for the insane and so on, there is no offense. The wool of sheep is an unmade item, the first acquisition, carrying it oneself or putting it in a vehicle without the knowledge of another and crossing three yojanas, carrying it back and forth, not with the intention of staying— these are the five factors here. It originates from sheep's wool, it is an action, not released by perception, without intention, a fault of the rule, a bodily action, three-fold intention, three-fold feeling. The explanation of the rule concerning sheep's wool is finished. 7. Explanation of the Rule concerning Washing Sheep's Wool In the seventh, this rule was laid down concerning the washing of sheep's wool, regarding the group of six bhikkhus in Sāketa. Here, all decisions should be understood in the same way as stated in the washing of old robes. The explanation of the rule concerning washing sheep's wool is finished. 8. Explanation of the Rule concerning Gold and Silver In the eighth, "gold and silver" means gold and silver. and also, if kahāpaṇa coins, iron coins, wooden coins, lac coins, and so on, which are used in transactions, all of them here are called silver. "Should take up" means seeing something given for one's own use, or located anywhere, or ownerless, one should take it oneself. "Should cause to be taken up" means one should cause another to take that same thing. "Or should approve of what has been deposited" means if someone says, "This is for the venerable one," either directly, or if something is placed out of sight, saying, "My gold and silver are in such and such a place, they are for you," or if something is given up merely by word or by a hand gesture, saying "It is yours," and one does not reject it with body or speech, but assents to it in mind, this is called "should approve." But if one approves in mind, wishes to take it, but rejects it with body or speech, saying, "This is not allowable," or if one does not reject it with body or speech, but with a pure mind, does not approve, saying, "This is not allowable for us," it is permissible. "Nissaggiya" means for one who does anything in taking up, etc., regarding things that are not bound by aghanā, a nissaggiya pācittiya according to the number of items. That, when relinquished, must be relinquished in the midst of the Sangha itself, saying, "Venerable sirs, I received silver. This, venerable sirs, is nissaggiya for me. I relinquish this to the Sangha." If some householder comes there, he should be told, "Know this." When he asks, "What should be brought with this?" without saying, "This is such and such," it should be explained what is allowable, saying, "Ghee and so on are allowable for bhikkhus." If he brings something, excluding the one who received the silver, all should divide and consume it. But for the one who received the silver, whatever arises from that, even if obtained and given by another, even the shade of a tree produced from it, is not allowable to consume. If he does not wish to bring anything, he should be told, "Throw this away." If he places it anywhere, having taken it, or having gone... Loss, it should not be prevented. If he does not throw it away, a bhikkhu endowed with five qualities should be appointed as a money-thrower. By him, without making any sign, it should be thrown away like excrement. If he makes a sign, he incurs a dukkaṭa. In Rājagaha, concerning Upananda, regarding the matter of accepting money, it was laid down. A general precept, with instruction, a triple pācittiya. For one who perceives money in what is not money, or is in doubt; for one who accepts it for the sake of the Saṅgha, cetiya, etc.; and for accepting pearls, gems, etc., there is a dukkaṭa. For one who puts it away according to the rule of the jewel precept, and for the insane, etc., there is no offense. The nature of gold and silver, the intention for oneself, and one of the acts of taking, etc. - these are the three factors here. Among the origins, it may be an act, by incurring through taking; it may be an inaction, by not doing the prohibition. The rest is as stated in the Sañcaritta. The commentary on the Jātarūpa training rule is finished. 9. Commentary on the Rūpiyasaṃvohāra training rule In the ninth, "of various kinds" means manifold, by way of what is done, etc. "Rūpiyasaṃvohāra" means the exchange of gold and silver. Indeed, by the previous training rule, the acceptance of objects entailing forfeiture and objects entailing dukkaṭa was prohibited; by this one, exchange. Therefore, for one who exchanges objects entailing dukkaṭa for objects entailing dukkaṭa or permissible objects, or permissible objects for objects entailing dukkaṭa, there is a dukkaṭa. However, for one who exchanges an object entailing forfeiture for an object entailing forfeiture, or an object entailing dukkaṭa, or a permissible object; or exchanges objects entailing dukkaṭa or permissible objects for an object entailing forfeiture, there is a forfeiture. That should be relinquished in the midst of the Saṅgha according to the previous method, and concerning the relinquished object, one should proceed according to the method stated there. In Sāvatthī, concerning the group of six, regarding the matter of money exchange, it was laid down. A general precept, without instruction. That which one exchanges with one's own wealth, the nature of that wealth as money, and the act of exchange - these are the two factors here. An act, the rest is as stated in the immediately preceding training rule. this is not. The explanation of the training rule concerning transactions in silver is finished. 10. The explanation of the training rule concerning buying and selling In the tenth, "of various kinds" means various kinds of suitable requisites like robes. "Buying and selling" means both buying and selling. Indeed, by the method "Give this for this, bring this,