English
Therefore it is said, "or with those of different communion, with monks." A monk on probation should not dwell with a normal monk in a dwelling or an uninhabited place under one roof. There, a dwelling is a sleeping place made for dwelling. An uninhabited place is a shrine house, a Bodhi tree house, a broom shed, a wood shed, a water pavilion, a latrine, a gatehouse, and so on. In the Mahāpaccariya it is said: "Among these, in any place under one roof, defined by the area where water falls from the roof, an ukkhittaka alone is not allowed to dwell. But a pārivāsika is not allowed to dwell only within a dwelling." In the Mahāaṭṭhakathā, it is said without distinction, "forbidden by the falling of water." But in the Kurundī it is said: "In these five kinds of roofed places, for both a pārivāsika and an ukkhittaka, it is forbidden with a normal monk by the falling of water." Therefore, even in different precincts, under one roof, it is not proper. is broken. If, in this case, even a newly ordained monk, a normal monk, having entered first and sat down, and even a sixty-year-old probationer, having entered later and knowing, sits down, the night is cut off, and there is an offense of wrong conduct. For one not knowing, only the night is cut off, not an offense of wrong conduct. But if, when he is seated, a normal monk enters later and sits down, and the probationer knows, the night is cut off, and there is an offense of wrong conduct. If he does not know, only the night is cut off, not an offense of wrong conduct. A probationer monk, seeing a normal monk, even a newly ordained one, should rise from his seat. Having risen, he should not go away with his back turned, thinking, "I, comfortably seated, was made to rise by him." Rather, the normal monk should be invited to the seat, saying, "This, venerable sir, is the seat; please sit here." However, a junior monk should not go to a senior probationer monk, thinking, "I will bind the great elder." A probationer should not sit on the same seat with a normal monk. He should not sit on a high seat when a normal monk is sitting on a low seat. He should not sit on a seat when a normal monk is sitting on the ground. But it is permissible to sit, leaving a space of twelve cubits. A probationer monk should not walk on the same walking path with a normal monk. He should not walk on a high walking path when a normal monk is walking on a low walking path. He should not walk on a walking path when a normal monk is walking on the ground. However, in this case, when walking on un-demarcated ground, having made a demarcation, scattered sand, and arranged a support, he should not walk even on a low walking path that has been made. What then to say of one complete with brickwork and surrounded by a railing? But if it is surrounded by a wall, or has a gatehouse, or is well-concealed among mountains, forests, or thickets, it is permissible to walk on such a walking path. Even if it is not concealed, it is permissible to walk, leaving a space. A probationer monk, with a senior probationer monk, should not... (mūlāyapaṭ...) With a monk who deserves re-commencement, who deserves penance, who is undergoing penance, who deserves rehabilitation, one should not dwell in the same covered dwelling or uncovered dwelling. But here, if an elder undergoing probation lies down first, and the other, knowing, lies down afterwards, his night is broken, and there is an offense of wrong conduct. But for the elder, only the night is broken, not an offense of wrong conduct. If they lie down not knowing, for both there is no offense of wrong conduct, but the night is broken. Then if a junior undergoing probation lies down first, and the elder lies down afterwards, and the junior knows, his night is broken, and there is an offense of wrong conduct. For the elder, only the night is broken, not an offense of wrong conduct. If he does not know, for both there is no offense of wrong conduct, but the night is broken. If they lie down not one after the other, for the elder, only the night is broken, for the other, also an offense of wrong conduct, so it is said in the Kurundi. Two monks undergoing probation of the same seniority, one lies down first, the other, knowing, lies down afterwards, his night is broken, and there is an offense of wrong conduct. For the one who lay down first, only the night is broken, not an offense of wrong conduct. If the one lying down afterwards does not know, for both there is no offense of wrong conduct, but the night is broken. If both lie down not one after the other, for both, only the night is broken, not an offense of wrong conduct. If two monks undergoing probation were to dwell together, they, knowing each other's misconduct, becoming disrespectful or unrepentant, might commit that offense, or one worse than that, or they might become confused. Therefore, their dwelling together is forbidden in every way. Here, those deserving re-commencement and so forth, should be understood as being in the same category as those undergoing probation. Therefore, by a monk undergoing probation, with a monk who deserves re-commencement, who deserves penance, who is undergoing penance, who deserves rehabilitation, one should not sit on the same seat, one should not sit on a high seat when he is sitting on a low seat, one should not sit on a seat when he is sitting on the ground. should sit, not walk in one walking-place, not walk in a high walking-place while walking in a low walking-place, not walk in a walking-place while walking on the ground. “Monks, a monk on probation should not accept salutation, rising up, the gesture of reverence, dutiful service, offering of a seat, offering of a bed, water for the feet, a footstool, a foot-mat, receiving bowl and robe, or back-rubbing during bathing from monks in good standing. Whoever accepts, there is an offense of wrong-doing.” According to this, excluding a monk on probation who is junior, it is a wrong-doing for the others, even those deserving of re-commencement from the beginning, to accept salutation, etc. It is also a wrong-doing to accept from one’s co-residents. Therefore, they should be told: “I am performing a disciplinary act, do not perform duties for me, do not ask me about entering the village.” If faithful young men who have gone forth say: “Venerable sirs, you perform your disciplinary act,” and perform duties, and also ask about entering the village, there is no offense from the time they were forbidden. “Monks, I permit monks on probation to mutually, according to seniority, salute, rise up, make the gesture of reverence, perform dutiful service, offer a seat, offer a bed, offer water for the feet, a footstool, a foot-mat, receive bowl and robe, and back-rubbing during bathing.” According to this, among monks on probation, whoever is senior, it is permissible for him to accept salutation, etc., from one who is junior. “Monks, I permit monks on probation to perform these five, according to seniority: Uposatha, Pavāraṇā, the rain-cloth, the offering, and meals.” According to this, these five, Uposatha and so on, may be performed even with monks in good standing according to the order of seniority. Therefore, when the Pātimokkha is being recited, it is permissible to sit within arm’s reach. However, in the Mahāpaccariya, it is said: ‘It is said: “One should sit without leaving one’s turn, without abandoning one’s turn, without letting go of one’s reach.”’ When the Pārisuddhi Uposatha is performed, one should sit in the place of the junior monks of the Saṅgha, and sitting right there, one should perform one’s Pārisuddhi Uposatha in one’s turn. For Pavāraṇā too, one should sit in the place of the junior monks of the Saṅgha, and sitting right there, one should make one’s Pavāraṇā in one’s turn. Even the Vassikasāṭikā (rain-cloak) being distributed by the Saṅgha after striking the bell, it is permissible to take it from one’s own bowl-place. Oṇojana means relinquishing. If a monk undergoing probation (pārivāsika) is entitled to two or three uddesabhatta (designated meals) and so on, and he has an expectation of a personal meal, he should take them in order, and saying, “Venerable sirs, please take them below, today I have an expectation of a meal, I will take them tomorrow,” they should be relinquished. Thus, he can take them on subsequent days. “On the next day, they should be given to him first of all,” it is said in the Kurundī. But if he does not take them and does not relinquish them, he does not get them on the next day. This oṇojana is permitted specifically for the pārivāsika. Why? Because for him, sitting in the place of the junior monks of the Saṅgha, gruel, snacks, and so on, may or may not be available at the meal hall. Therefore, “so that he may not be distressed by lack of alms food,” this is permitted specifically for his welfare. Bhatta (food) is the Saṅgha’s four-hall meal in the monastery, to be taken by those who come, in order of seniority, and then departed. This is received according to seniority, but one cannot go or stand in one’s turn. Therefore, one should step aside from the turn, stand within reach, and extend one’s hand, taking it as a hawk swoops down and takes. It is not permissible to have it brought by monastery attendants or novices. If they bring it themselves, it is permissible. The same rule applies to the king’s great basket-meal. However, for the four-hall meal, if one wishes to make an oṇojana, one should say concerning the alms-food set aside for oneself, “Today I have food, I will take it tomorrow.” “On the next day, he receives two portions.” It is said in the Mahāpaccariya. Even the Uddesabhatta and so on should be taken as an exception to the Pāli. But where they are made to sit and served, there, among novices, by the senior, among monks, by being the junior of the Sangha, one should sit. This is the Pārivāsika practice. For those deserving of Mūlāyapaṭikassana,