English
It is said in the Mahāpaccariya, "How did we do such a thing in the past?" and so on, nineteen times. And in the Mahāaṭṭhakathā and the Anumānasutta-aṭṭhakathā, it is said, "with sixteen points," which agrees. The description of the training rule concerning stubbornness is finished. 13. The description of the training rule concerning defiling families 431. Not only the monastery, but also that village is called "Kīṭāgiri." For it is said later, referring to the village, "Monks should not dwell in Kīṭāgiri with new or old robes." It is said that it rains twice a year, and referring to that, it is said, "with two clouds." "More than" refers to six people. "Unestablished matter" means a new origin. It is written, "This is for the wet, green plants like Jābhisumanā and others." But this is a distinction based on the division of living plants and seed plants. "For the sake of the observance" means for the sake of the vow. "Whatever" means with water or without water. "For the sake of parks and so on" means for the sake of groves and so on. "Planting garlands" refers only to defiling families, and it is said that it does not refer to all things like weaving and so on. If you ask, "How is this understood?" To show that, it says, "The Dhamma by the Buddha," and so on. There is also the reading "āveḷaṃ ābiḷaṃ." "Gopphana" means weaving. "Veṭhima" is the same kind. "Vedhima" is made by piercing flowers with something else. Here, concerning "binding even thorns," they say, "It is not permissible to pierce for oneself. It is permissible for another's sake." "Jālamayaṃ vitānaṃ" is a net-like canopy. They make a flower-receiving window like a window with holes. "Tālapaṇṇaguḷakaṃ" is a fan made of palm leaves, which is also a covering. Thus. The Dhamma-rope is a rope tied around a cetiya or a bodhi tree, pierced for inserting flowers. It is written: "Even if tied with a saffron robe, if tied with threads, strings, etc., it is like a bundle." Since it is like a shoulder-bundle placed in a bag, it does not become firm. Therefore, they say: "It is not proper to insert things in between if it is loosely tied." They say: "It is proper to wrap it many times without letting them touch each other." "Filled" means filled by extending it lengthwise. "A hanging string of bells" is written as "a hanging string of twins." They say: "Since garlands of balls and leaves are forbidden, even garlands made of cloth, etc., are not proper, as they are conducive to what is not allowable." It is written: "Recaka is a dance of such lascivious dancers." That is said to be "revolving." It is said that the reading is: "Sāriyo are barking dogs standing in a playground for jackals and deer." The Pāli word is "nibujjhantī." 432. For words like "abalabala," in reverse order. Just as all are called "Assaji-Punabbasukā" on account of the prominent ones, so too, all who depend on the prominent disciple are called "Sāriputtas." Therefore it is said: "Go, you Sāriputtas." 433. By "One should not dwell in the village," it is established that one should not dwell elsewhere in that village. If it is asked, "Why is 'or in that monastery' said?" Because of the existence of the meaning. For indeed, in the village where the act of corrupting families was done, in that village, and in the monastery where one dwelling corrupted families, it is to show that it is not proper to dwell in another (monastery) apart from that monastery. If it is asked, "How is that?" By the saying "One should not dwell in the village," it implies that one should not dwell even in the monastery in the village where the act of corrupting families was done. Seeing that, "in that monastery" was said. Thereby, it is established that one may dwell elsewhere in that village. By "by one dwelling in that monastery," it means by one dwelling elsewhere in that village, in a neighboring village, for alms... It is shown that it is proper to wander for alms. "Even in a neighboring monastery" means a neighboring monastery to that monastery in that same village, and a neighboring monastery to that village itself, both are spoken of. By this, one dwelling elsewhere in that village should not wander for alms in that village. Even in a neighboring village, it is proper to wander for alms. Again, in a village where the act of corrupting families has been done, it is proper for one dwelling in a monastery near the site of the corrupting monastery in a neighboring village to that village, to wander for alms even in that village. In a neighboring village where no corrupting of families has been done, it is proper to wander for alms even there; the intention is not in the monastery itself. Some say that because it is said "to wander in another village," it is shown that it is proper to dwell in another monastery in that village. However, there is no discussion in the knotty passages, therefore it should be spoken after careful consideration. 436-7. They are not allowed to cause to give, for it might be a gift of flowers. Here, if one brings gruel and so forth and says "Let them give!" out of desire, it is not allowable for anyone. But merely for one who, with a pure mind, without intending for oneself or for others, says "May these people, having given a gift, produce merit," it is not allowable for him alone, because the discussion arose concerning requisites like gruel. In the Great Commentary too, because it is not specifically stated "for all five fellow-Dhamma practitioners," others say it is essentially for himself. But the teachers say, "Just as in the Mahāpaccariya and Kurundi it is specifically stated 'for him alone,' so in the Great Commentary it is not specifically stated, therefore it is not allowable for anyone." The commentary on the training rule concerning corrupting families is finished. The commentary on the section of thirteen is finished. 3. The Undetermined Section 1. The commentary on the first undetermined training rule 444-5. "Uddesanti" means pointing out. The Āsāḷhī constellation is the festival for entering the Rains-retreat. "Sotassa raho" (secretly to the ear) – here, because it is said due to the generality of the word "secret," and due to the generality of "gross misconduct," in the training rules concerning revealing and concealing gross misconduct, the word "pārājika"... like a well. Therefore, it is said, "the boundary of the eye should be made in private." If it is asked, "How is it understood?" It is understood that "a woman is a girl even if born on that very day," and "it is possible to engage in sexual intercourse when she is capable of work." Therefore, the pleasure of sitting in private here is a defilement associated with sexual intercourse, not a defilement of enjoying coarse speech as in the second case. From this, it is understood that "the ear's privacy is not intended." Some, however, say, "This is said to show the meaning of 'and that is obtained,' and by this, the discerning and capable ones mentioned in the second case are taken." In "yena vā sa," the word "vā" should be connected as "or that monk should be made to do it." And that is an alternative meaning. Therefore, the meaning is "he should be made to do it if he admits, or he should not be made to do it if he does not admit." Therefore, it is said in the commentary, "That monk should be made to do it only if he admits...or he should not be made to do it." Therefore, in the Pāli, "sā ce evaṃ vadeyyā" and so on are said to show these two meanings. By "saddheyyavacasā" (trustworthy speech), the view of those who say that stream-enterers do not utter destructive words but utter other things is refuted. Because "diṭṭhaṃ" (seen) is said, "olokesī" (looked at) is appropriate. "Rakkheyyāsī" (you should protect) means, "you should not reveal my special matter to anyone." 446. "If she were to say, 'I heard the venerable one, while sitting, speaking coarse words to a woman,'" if it is asked, "Why is this said here, since it is not intended here that the ear's privacy is not intended?" It should be understood that this is said to show that coarse speech is obtained in a place where one is capable of work, but sexual intercourse is not obtained in a place where one is not capable of work. Just as this is so, so also "if she were to say, 'I heard the venerable one speaking in praise of self-service in the presence of a woman'" is also obtained here, but not in the second case, which is a place where one is not capable of work, say some. In the Kaṅkhāvitaraṇī (Kaṅkhā. Aṭṭha. Second Aniyata Sikkhāpada) (Explanation) If it is said that here too, in the second undetermined rule, the offense of lewd speech is mentioned, after excluding the offense of defeat, and thus the offense of lewd speech is not mentioned in the first undetermined rule? Then, the texts should be corrected according to the Pāli phrase "Sā ce" (If she...). And in the commentary, it is written: "Here, since only sitting in a secluded place for physical contact with sexual intent is mentioned in this training rule, a secluded place visible to the eye is the measure." And in the section on the second undetermined rule, it is written: "One who is not blind sees physical contact; one who is not deaf hears lewd speech. Physical contact is from body and mind; lewd speech is from speech and mind; both are from both." Also, since it is said in the commentary that "the origins, etc., are similar to the first defeat," the argument about lewd speech is not sound, because it is said "born on that very day." The explanation of the first undetermined training rule is finished. 2. Explanation of the second undetermined training rule 453. In some texts for the second rule, it is written: "na heva kho pana paṭicchannaṃ āsanaṃ hoti āsanaṃ" (nor indeed is it a secluded seat, a seat). It is written: "āsanaṃ is extra, it should be removed." Both kinds of seclusion are intended here, due to the inclusion of physical contact, lewd speech,