English
"Blameless because of pure mind" is said with reference to explaining the reason at the time of asking, not because there is no fault for one with an impure mind in answering a question. Rather, it should be understood as said with reference to not going with the thought that "they will ask me if I go in this way." 321. To be maintained means to be maintained by repairing broken parts, sweeping, and so on. On the platform means on the square platform above the pot-shaped platform of the stupa's terrace. Why should it be asked and so on, since one naturally receives it. Even there, the asking It was said to show the wilderness. "Withdraw" means to move away from the monastery. To show this meaning, it says, "It is within a yojana or two yojanas." "Having placed a deposit" means having placed a kahāpaṇa or other item as interest, or having fixed fields and so on. "Thus, a gift of faith" means that it is to be given with faith in the manner stated below, concerning the acquisition of a dwelling during the rainy season. "But the object" refers to the silver produced there, and since it was produced from fields and so on given with the instruction, "Enjoy the four requisites from that," it is similar to an object given by donors into the hands of those who make things allowable with the instruction, "Enjoy the allowable goods." Thus, it says, "for those who make things allowable." "For the well-being of the Saṅgha" means for the benefit of the Saṅgha. "By way of individuals" means by referring to individuals, such as "monks suffer from robes," and not by referring to the Saṅgha, such as "the Saṅgha suffers." "By way of allowable goods" was said to elaborate on the general meaning, "by way of robes, rice, etc." The particle "ca" here is used in the sense of "but," not in the sense of "and." To show the manner of announcement by way of individuals and by way of allowable goods, it was said, "But that should be done thus," and so on. "Having considered the robe requisite" means having determined the amount of the requisite, called a robe, obtained in that rainy season by way of a gift of faith, its produce, and so on. "Of the dwelling" refers to the taking of a dwelling. "The junior monk for the senior, and the senior for the junior" means that it is improper for one to take one's own dwelling by oneself; the intention is that two will take each other's. It is proper to appoint eight or even sixteen people; it is proper to appoint all of them together with one motion. For the Saṅgha does not perform an act of censure against the Saṅgha. Therefore, in the Khandhaka of Seven Hundred, it says, "In the appointment for the act of carrying away, even eight people are appointed together." "Image house" means a house for images. "Path" means within the boundary of the precincts. When gone on the road facing the village, a hall made is called. Thus also at ponds, tree roots, and so on. "They receive" means the bhikkhus living there receive. "Having untangled" means having separated in a suitable amount for each one. "Having put into the residences" means having offered with the words, "May those living in this and that residence receive what has arisen from here." "It should be entered" means the gain should be taken only by living in the great gain-residence. "This also" means here, the rag-robe wearer gives up the requisites. The connection is that this robe-requisite also is given up by him. "Having placed at the foot, they give the cloth" means the givers of requisites give. By this, it shows that even what is given by householders, placed at the foot, is permissible for rag-robe wearers. "Then they say, 'We give a rain-residence (robe)'" means here, it should be connected by supplying "it is not permissible for rag-robe wearers." "For bhikkhus who have resided during the rains" means for bhikkhus other than rag-robe wearers. "Having bound, it should be made to be taken" means here, it should be taken by making a condition: "Having resided in trees, and so on, take the robe." "At the dawn of the first day, and so on" is said with reference to the day of entering the rains retreat. However, an interim (robe) is permissible to be taken even after passing the first day. "Having set aside the fixed duty" means having made a stipulated duty that should be done continuously in recitation, mental attention, and so on. "Ground preparation with astringents" means ground preparation with astringent juices. "All three kinds" means all three kinds by way of study, practice, and penetration. "Having purified" means having examined in conduct, and so on. "The duty of a solitary wanderer" means the work of development (meditation). For it is said thus because it should be practiced by a solitary wanderer, having abandoned company and association. The ten topics of discourse are: discourse on fewness of wishes, contentment, seclusion, non-association, energetic effort, morality, concentration, wisdom, liberation, and discourse on the knowledge and vision of liberation— these ten. "The duty of chewing a tooth-stick" means among the tooth-sticks placed in the tooth-stick stand, "one tooth-stick should be taken each day," and so on. (Pārā. Aṭṭha. 1.109) The practice mentioned in the story of the tooth-stick concerning taking what is not given. "Or the bowl... etc. ...should not be spoken of" is said for the protection of the bowl. "Inappropriate talk" means animal talk. "Khandhaka practices" are the remaining practices from the alms-round practice, which are found in the chapter on practices (Cūḷava. 365), because "alms-begging practice" is taken separately. Now, to show the method of practice concerning what donors give as rain-residence requisites to those who have resided for the last rains, it begins with "on the day of the last rains-invitation." If the newcomer is a bhikkhu, it refers to a newcomer bhikkhu who arrived after the robes were taken. "In the proper place" means in the proper place by seniority of rains. "Those who entered the first rains" refers to those who entered the rains-residence at the last rains-invitation, even before the arrival of the newcomer. "Received, received" means the robe that came again and again from the donors. "Not the owner of the rain-residence requisites" is said because the rains-residence was broken. Because an agreement was made at the very beginning, it is said, "they are not allowed to not give," meaning that those who prevent giving will have their necks broken. "It should be given to them alone" means it should be given to some of those who entered the rains-residence but did not receive rain-residence requisites. "Earned by wages" means obtained by performing services like providing water. "But that which belongs to the Sangha, etc." is the view of some. There, "taken after performing an announcement" means that which was taken after an announcement was made in the manner stated previously, "It is agreeable to give rain-residence requisites to those who broke their rains-residence and also the currently arising rain-residence requisites to these," and because it was given by the Sangha, even one who has disrobed receives it. How much more so one who broke the rains-residence. However, some teachers say that what was taken as a requisite, to be taken by oneself after residing for three months, and was approved by the donors, even if earned by wages, or if one broke the rains-residence, or if one disrobed, one does not receive it. And this, being stated later, is the standard. Therefore, for a bhikkhu who received rain-residence requisites given by donors on the very day of the rains-invitation, the rains-residence was established below without breaking it, not the water service. The rule concerning the initial making of wages. If indeed it is already fixed, then only the making of wages should be arranged. Therefore, it should be understood that those whose rains-resresidence is cut short, etc., do not receive what was taken by the year. By "It becomes communal property," it is shown that even for those who have completed the rains-residence, their share of the rains-residence allowance, not released from the Sangha's property, becomes communal property due to their confusion. "Receives" means it is said that it is separated from the Sangha's property only when the donors are made to agree, saying, "Give my allotted share to him." "The best share to the novice" is said because he is the first to take, because the elder had previously taken the first share, and because what is now being taken is the second share. The commentary on the story of the taker of lodgings is finished. Commentary on the story of Upananda 319. In the Pāli, "excluded from both" is said because both are released in sequence, not because he is entirely excluded from both. Therefore, it says, "in the latter... etc. ...stands." 320. "That which suffices for three" refers to a seat, other than a bed or chair, which suffices for three to sit comfortably; this is the long seat at the back. Here, in those without beds or chairs, even three who are not of equal seniority may sit. But on beds and chairs, two. On beds and chairs that are not long seats, only two of equal seniority may sit, as only a pair is permitted. "Elephant's claw" means it has an elephant's claw at its lower part, a palace. The "claw" of a palace is its lower part, resembling a toenail, and it stands adorned with many elephant figures on all sides. A palace built above it is as if it rests on an elephant's forehead, therefore it says, "resting on an elephant's forehead." "Adorned with gold, silver, etc." is said with reference to communal lodgings. But it is not proper for a bhikkhu to accept personal lodgings adorned with gold, etc., because it is said, "Gold and silver should not be accepted in any way" (Mahāvagga 299). Therefore, in this commentary,