English
there is no strong faith, there is no strong shame, there is no strong reverence, there is no strong cultivation. Monks, a teacher is blameworthy if he does not dismiss a pupil endowed with these five qualities. If he dismisses him, he is not blameworthy. “Monks, a preceptor is blameworthy if he does not dismiss a co-resident endowed with these five qualities. If he dismisses him, he is not blameworthy. There is no strong affection for the preceptor, there is no strong faith, there is no strong shame, there is no strong reverence, there is no strong cultivation. Monks, a preceptor is blameworthy if he does not dismiss a co-resident endowed with these five qualities. If he dismisses him, he is not blameworthy.” And so on. There, “‘there is no strong affection’” means there is no excessive household-based affection for the preceptor. “‘There is no strong cultivation’” means there is no excessive cultivation of loving-kindness. Here, “‘or having come into contact with the preceptor’” contact should be understood as by way of seeing or hearing. For if a co-resident dwelling dependent on a teacher sees his preceptor in the same monastery venerating a shrine, or walking for alms in the same village, the dependence is relaxed. Upaj The meditator sees, the co-resident does not see, does not become calm. Seeing his preceptor who is on the path, or going through the air, from afar he knows, "It is a monk," but does not know, "It is my preceptor," does not become calm. If he knows, he becomes calm. The preceptor lives on the upper floor of the mansion, the co-resident below; without seeing him, he drinks gruel and departs; or without seeing him seated in the assembly hall, he eats apart and leaves; or without seeing him seated in the Dharma hall, he listens to the Dharma and leaves; the dependence does not become calm. Thus, the reconciliation by way of seeing should be understood. By way of hearing, however, if, hearing the sound of his preceptor speaking Dharma or making an appreciation in the monastery or in the inner house, he recognizes, "It is the sound of my preceptor," the dependence becomes calm; for one who does not recognize, it does not become calm. This is the decision on reconciliation. 155. By whom should one live in dependence, and by whom should one not live in dependence? Here, according to the saying, "I allow, monks, a competent monk, who is capable, to live in dependence for five years; an incompetent one, for life," whoever is incompetent, he should live in dependence for life. If he does not obtain an older teacher, and is sixty or seventy years since his full ordination, he should still take dependence from a younger, competent one, by sitting on his heels, raising his hands in anjali, and saying three times, "Venerable sir, be my teacher; I will live in dependence on you." When asking permission to enter a village, he should also sit on his heels, raise his hands in anjali, and say, "I ask permission, teacher, to enter the village." This is the method for all permissions. But whoever is competent, and has been fully ordained for five years, it is permissible for him to live without dependence. Therefore, one who is to be released from dependence, having been fully ordained... Within five years, at the very latest, two mātikās should be mastered and recited. For listening to Dhamma on fortnightly days, four recitations from the Suttanta. For explaining to assembled audiences, one discourse path like the Andhakavinda, Mahārāhulovāda, or Ambaṭṭha. For giving thanks at auspicious and inauspicious meals of the Sangha, three thanksgivings. For knowing Uposatha, Pavāraṇā, etc., a determination of what is action and non-action. For practicing the recluse's duty, one meditation subject ending in Arahantship, either by way of samādhi or by way of vipassanā. This much should be learned. By this much, indeed, he becomes learned and known in all directions, able to dwell wherever he wishes by his own authority. But what was said – "Monks, a bhikkhu endowed with five qualities should not dwell dependent. He is not endowed with the unexcelled aggregate of virtue, not with the unexcelled aggregate of concentration… not with the unexcelled aggregate of wisdom… not with the unexcelled aggregate of liberation… not with the unexcelled aggregate of knowledge and vision of liberation. Monks, a bhikkhu endowed with these five qualities should not dwell dependent." "Again, monks, a bhikkhu endowed with five other qualities should not dwell dependent. He is faithless, shameless, without moral dread, lazy, and unmindful. Monks, a bhikkhu endowed with these five qualities should not dwell dependent." "Again, monks, a bhikkhu endowed with five other qualities should not dwell dependent. He is deficient in virtue regarding higher virtue, deficient in conduct regarding proper conduct, deficient in view regarding higher view, he is unlearned, and unwise. Monks, a bhikkhu endowed with these five qualities should not dwell dependent." "Again, monks, a bhikkhu endowed with five other qualities should not…" A bhikkhu not yet established should not dwell without a preceptor. He does not know an offense, does not know a non-offense, does not know a light offense, does not know a heavy offense, and for him both Pātimokkhas are not well-received in detail, not well-analyzed, not well-practiced, not well-determined, according to the suttas and the explanations. Monks, a bhikkhu endowed with these five qualities should not dwell without a preceptor. "Monks, a bhikkhu endowed with other five qualities should not dwell without a preceptor. He does not know an offense, does not know a non-offense, does not know a light offense, does not know a heavy offense, and he is less than five years (ordained). Monks, a bhikkhu endowed with these five qualities should not dwell without a preceptor." (Mahavagga 103). Here too, it should be understood that the prohibition is made in the same way as before, by way of unsuitability and by way of the qualities of offenses. However, permission should not be given to foolish, inexperienced disciples and co-residents who are wanderers. If they give it, there is an offense of wrong-doing for the teachers and preceptors. If they go without permission, there is an offense of wrong-doing for them too. For it has been said – "Here, monks, many bhikkhus, foolish, inexperienced, wanderers, ask their teachers and preceptors. Monks, they should be asked by their teachers and preceptors, 'Where will you go? With whom will you go?' If, monks, these foolish, inexperienced ones refer to other foolish, inexperienced ones. Monks, they should not be permitted by their teachers and preceptors, and if they permit them, there is an offense of wrong-doing. And if, monks, these foolish, inexperienced ones go without permission from their teachers and preceptors, there is an offense of wrong-doing." (Mahavagga 163). Thus, in the Pāḷimuttakavinayavinicchayasaṅgaha, the chapter on the determination of dependence is concluded. 24. Chapter on the determination of boundaries 156. Here, regarding "sīmā" (boundary) (Kaṅkhā. Aṭṭha. Nidāṇavaṇṇanā), a boundary is of two kinds: a consecrated boundary and an unconsecrated boundary. Among these, eleven Having overcome boundaries of failure, endowed with three kinds of success, having bound mark with mark, a boundary agreed upon is called a bound boundary. Too small, too large, with broken marks, with shadow marks, without marks, agreed upon while standing outside the boundary, agreed upon in a river, agreed upon in the ocean, agreed upon in a natural lake, agreed upon by breaking into another boundary, agreed upon by overlapping another boundary – by these eleven ways, because it is said that acts fail due to the boundary, these are called boundaries of failure. Among these, 'too small' means where twenty-one bhikkhus cannot sit. 'Too large' means that which, even by a hair's breadth, exceeds three yojanas and is agreed upon. 'Broken marks' means it is called 'unconnected marks'. Having designated a mark in the eastern direction, then successively designating in the southern, western, and northern directions, and again designating the previously designated mark in the eastern direction, it is proper to establish it. Thus, it becomes an unbroken mark. But if, having brought them successively, one designates a mark in the northern direction, and establishes it there, it becomes a broken mark. Another 'broken mark' means that which is agreed upon by making a single mark in between, using a tree with solid wood that is not a proper mark, or a stump, or a heap of earth, or a heap of sand, or some other thing. 'Shadow marks' means that which is agreed upon by making any shadow, such as a mountain's shadow, a mark. 'Without marks' means that which is agreed upon without designating any marks at all. 'Agreed upon while standing outside the boundary' means that which is agreed upon by one standing outside the marks, after designating the marks. 'Agreed upon in a river, ocean, or natural lake' means that which is agreed upon in these rivers, etc. For even if it is agreed upon in this way, because of the saying: "Bhikkhus, all rivers are without boundaries, all oceans are without boundaries, all natural lakes are without boundaries" (Mahāvagga 147), it is indeed not agreed upon. 'Agreed upon by breaking into another boundary' (Mahāvagga Commentary 148) means that which is agreed upon by breaking into others' boundaries with one's own boundary. If indeed of an old monastery To its eastern direction a mango and a rose-apple, these two trees have intertwined branches. Among them, to the west of the mango is the rose-apple. And the monastery boundary, including the rose-apple and excluding the mango, is established. Then afterwards, when a monastery is made to the east of that monastery, the bhikkhus establishing the boundary include that mango