English
" Therefore, in the Pāḷi, it is said "without a preceptor." In the Commentary, it is not said "without mentioning a preceptor," but rather, "without having a preceptor appointed, completely without a preceptor," is the meaning. In the Pāḷi, by the Sangha, by the preceptor, it is said, "This So-and-so seeks higher ordination from the Sangha, So-and-so, the Sangha..." ...seeks ordination by the Sangha, with the preceptor." This means, having thus praised the Sangha itself as the preceptor in the formal declaration. Similarly, in "by the group as preceptor," the interpretation should be understood as "this person named so-and-so is seeking ordination from the group," and so on. Even if said thus, the act is not invalidated, as only a minor offense (dukkaṭa) is mentioned. Otherwise, it would say, "that person is not ordained." Therefore, it says "by the Sangha," etc. There, in acts performed by preceptors such as eunuchs, if the group of five or more is complete *without* the eunuchs, the act is not invalidated; otherwise, it is to be understood as invalidated. The explanation of the stories concerning those without a preceptor, etc., is finished. The explanation of the stories concerning those without a bowl, etc. 118. Even in the stories of those without a bowl and robe, despite the absence of a bowl and robe, because "the complete bowl and robe" was declared in the formal act, a minor offense (dukkaṭa) is stated, without mentioning invalidation of the act. Otherwise, due to the omission in the declaration, the act would indeed be invalidated. Some, however, say, "Just as those ordained with the initially permitted formal act, even now, those ordained with the formal act without saying 'the complete bowl and robe' are well-ordained." That is not correct. For, from the time of permission, not touching upon it is indeed a failure due to omission in the declaration, just like omitting the phrase "this person named so-and-so seeks ordination from the Sangha." For that too was permitted later. If one ordains someone without requesting with the phrase "Venerable Sirs, I seek ordination from the Sangha," etc., but then performs the formal act *after* saying "this person named so-and-so seeks ordination from the Sangha," the act is well-done; otherwise, it is flawed. Indeed, from the very last permitted formal act, nothing whatsoever should be omitted; it would be an omission in the declaration. The connection is that other bhikkhus wish to give. "Untouched alms-food" means alms-food from which the best portion has not been taken from what was received by the bhikkhus. In "equal to the novice's share," although it is given equally to the novices' share of material things... There is no such thing as a novice's share of food, but it is said this way to show that these are like withered leaves, like novices, because their ordination is tied only to the preparation of the bowl and robes. And this share is given only to one whose ordination is definitely imminent. Therefore, it is said, "until the bowl is cooked," and so on. "Share of material things" refers to the communal meal given in the monastery, and to the produce arising therefrom, not to what is given by donors in their homes. Therefore, the share of tickets for food, etc., is rejected, lest the donors become regretful. By "medicine," etc., it is shown that the fault of laypeople making medicine, etc., does not occur here. The description of the stories of those who are not at fault, etc., is finished. Description of the stories of those with severed hands, etc. 119. In the stories of those with severed hands, etc., "at the base of the ear" is said referring to the cutting of the entire ear. "Of the earlobe" means of the ear's small protuberance. "Whose ear is pierced" refers to the hole below for placing earrings, etc. For that is capable of being joined. "Like a goat's foot" means at the tip of a goat's nostril. For from there upwards it does not sever. "It is possible to join it" is said referring to a normal appearance; but a disfigured one causes a defect that disgraces the assembly. "One with a crooked body" means one with a bent body. "One with a straight body like Brahmā" is one whose body is straight like Brahmā, the Blessed One. "Completely round" means one whose body is round all around; by this it is shown that such dwarfs are not suitable. "With a pointed, pointed head" is said to show a mass of flesh in many places, made to be repeated. Therefore it is said, "like a lump of palm fruit," the cluster of palm fruits is called a lump. "With a gradually tapering head" means with a head that gradually becomes thin, like a stupa's spire. One with a "bamboo-joint head" is one endowed with a head that is uniformly thick and tall from beginning to end, like a thick bamboo joint. "Elephant-head" means a head split in two, like an elephant's forehead. The explanation of "or one with hair like a tassel" is "by creatures," etc. Hair grown on the forehead like that of a monkey. Referring to the meaning, he said, "with head-hairs," and so on. "Monkey-browed" means one whose brow-hairs are not distinct from the forehead-hairs. "With eye-circles" means with black pupils. "Squint-eyed" means one who looks askance. "Water-pupil" means the reflected image in the water of those looking; some say a water-bubble. "Eye-pupil" means the shadow of those standing opposite; some also say the eye-balls. "Very tawny-eyed" means one with eyes like marrow. "Honey-tawny" means tawny like the color of honey. "Eyelash-less" means here the word 'pakhuma' is established for the hairs of the eyelids; due to their absence, "eyelash-less." "With eye-inflammation" means with a disease causing pus formation at the edges of the eyelids. "Flat-nosed" means one with an unraised nose. A "Paṭaṅga frog" is a large-mouthed frog. "Split-mouthed" means one whose mouth ends in a split, or one whose mouth is always open. "Crooked-mouthed" means one whose lower jawbone is displaced to one side. "Lip-cut" means one whose lips, either by birth or later by a knife or such, have flesh removed from somewhere on both lips. "Drooling-mouthed" means one whose mouth constantly drips saliva. "Split-necked" means one with a bent neck. "Split-chested" means one with a very sunken chest-middle. Similarly, "split-backed." All this is said referring to "itchy-bodied" and so on. And here the decision is as stated for leprosy and so on, thus he says, "the decision," and so on. "Wind-testicled" means one afflicted with a wind-disease of the testicles, whose scrotum is swollen; even when covered by clothing, it appears raised; such a one should not be ordained. "Splay-footed" means one whose feet walk sideways, whose knees go outwards when walking. "Club-footed" means one whose feet turn backwards, whose knees go inwards when walking. "Big-calved" means one with thick calves. "Big-footed" means one with large soles. "Middle of the foot" means the middle of the back of the foot; by this, it shows that the front of the foot and the heel are similar. "Having feet contracted in the middle" is an explanation of the reason for having club-feet. "Having feet contracted at the front" is an explanation of the walking of club-feet, like a bird's foot. Walking on the back of the foot means that it is said referring to walking on both edges of the sole of the foot, "on the outer edge of the foot and on the inner edge of the foot." "Mammana" (stammering) is speech with inappropriate syllables due to the absence of purity in articulation's place and effort. Indeed, he is called a stammerer by imitating his speech. And whoever, even if endowed with the organs of speech, utters one and the same syllable with many hiccups, he too is included here. Or whoever, even suppressing a hiccup, is able to speak coherent words without repeating syllables, he should be expelled. "He is not freed from the offense" means that one who acts knowing (it is an offense) is not freed. In dangers like threat to life, there is no offense for one who reluctantly offers bodily cooperation. "Not subject to formal suspension" means he is not worthy of formal suspension. The explanation of the stories concerning things like cut hands is finished. Explanation of the stories concerning dependence on shameless ones. 120. In matters connected with dependence, "bhikkhusabhāgo" (similar to a bhikkhu) means that he should have a share of qualities like views and morality, equal to that of bhikkhus. "Bhikkhusabhāgatā" is the state of being similar to a bhikkhu. The explanation of the stories concerning dependence on shameless ones is finished. Explanation of the stories concerning dependence for travelers and others. 121. In "Nissayakaraṇīyo" (one for whom dependence is to be made), the taking of "nissaya" (dependence) is "nissayo". It should be understood that "karaṇīyo yassa" (for whom it is to be made) is a suffix to the adjective. "Or resting... no offense": Even one who stays thus, due to the eagerness to travel, is still a traveler. The meaning is that there is no offense if there is no one to give dependence there. By this, it is shown that there is an offense for one who stays relying on the abundance of lodging, etc., in the absence of weariness, etc. And they say that this offense is incurred day by day due to the reason of not departing. Even for one sent by elders for tasks like dyeing robes, one should stay only until the task is finished, not beyond that. It should also be understood that elders should send only gentle young ones for temporary tasks, not for permanent tasks. Since it is said, "For one going by boat... no offense," it should be understood that without such an unavoidable circumstance, it is not proper to undertake the rains retreat in a place without a giver of dependence. "Dependent on him" means him. relying. In the month of Āsāḷha… (and so on)… it is said that one must go there.