English
Because there is an expectation of the monk's desire to eat again from the bowl, and that (expectation) applies to the food in the bowl. For it is not possible, without relinquishing the bowl, to relinquish the food contained therein; nor, without relinquishing the food, to relinquish the acceptance pertaining to it. Therefore, only the relinquishing of the object is relinquishing without attachment, not of the acceptance. This conclusion should be reached here. For that very reason, in the section on non-offenses of the rule concerning storing (food), it is said: “He determines within seven days, he relinquishes, it is lost, it is destroyed, it is burnt, they seize it by force, they take it trustingly, having given it to an unordained person, or to one who has vomited or urinated, without attachment, he receives it back and consumes it.” Thus, everywhere, only the relinquishing of the object is stated. And here, by the statement “he determines within seven days,” from the declaration of determination for external use, even without relinquishing the object, merely by the desire not to consume it, the designation for external use with a pure mind is itself a distinct reason for abandoning acceptance. And referring to this, the mere relinquishing of acceptance might have been stated, it would have been well said. And thus, “again…” “I will accept and use it,” the release of acceptance should not be said, because external use is intended here. For in the Sāratthadīpanī (Sārattha. Dī. Pārājikakaṇḍa 2.69), it is said: “By unconcerned release” – here, without giving it to another, due to its uselessness, ‘there is no purpose with this, I will not use it now’ regarding the objects, or ‘I will accept it again and use it’ – even the mere release of acceptance by one who wishes to use it is stated as a reason for abandoning acceptance. That should not be taken. Rather, the former external use intention should be taken. This, however, is not stated separately in the commentaries, but is included in the meaning of the Pāli word “releases by unconcerned release.” And the words “is lost, is destroyed, is burned, or they take it by trust” should be understood as included in the word “take by force.” “By taking by force” means by taking by force, etc., by unordained persons. For in the case of ordained persons, acceptance is not abandoned by taking by force or by trust. “Here” means in the bhikkhu dwelling. “Trees and shrubs planted by him” means trees and shrubs planted by him. “In the thirteen appointments” means in the thirteen appointments known as the food distributor, the lodging arranger, the storekeeper, the robe receiver, the robe distributor, the gruel distributor, the fruit distributor, the snack distributor, the small item dispenser, the one who causes to take what is to be accepted, the leaf receiver, the park attendant dispatcher, and the novice dispatcher. Even if the relaxation of taking lodging is present or not present in the last appointment, since the absence of the kathina spreading and its five benefits is the same, “if in the last appointment,” etc., is said to show only the support that bhikkhus should give there, without showing the relaxation of taking lodging that exists there. “If due to unwholesome result… …six nights of penance should be given” – this is a common offense for a concealed one. This is said concerning one who is undergoing *parivāsa*, or one who has not undertaken *parivāsa*, or one who is undergoing *pakkhamānatta* while his gender has changed. If, however, while he has not yet undertaken *pakkhamānatta*, his gender changes again, *parivāsa* should be given, and *mānatta* for six nights should be given to him as if he had completed *parivāsa*. There is no giving of *parivāsa* if it was not concealed during the time he was a bhikkhu. If, however, even during the time he was a bhikkhu, he intentionally did not declare it, the offense is indeed concealed, and they say that *parivāsa* should be given due to the concealment of the offense. It should be understood that for men and women who have committed a *pārājika*, even if their gender changes, re-ordination should not be given, because the state of having committed a *pārājika* is not abandoned in that one existence. For this reason, examples like a man whose head has been cut off are given for them. 71. "Just so" refers to the meaning "whether it is released or not." "For others" is said with reference to ordinary people. For them, indeed, it is difficult to endure in such a situation, whereas for noble ones like stream-enterers, there is no difficulty in that. For noble ones do not commit *pārājika* or other blameworthy offenses. 73. "Well-pressed" means the lower row of teeth resting against the upper row of teeth, meaning not open. Therefore, it is said, "There is no space inside the mouth." However, if the lip-flesh is torn, and one approaches the teeth themselves, it is a *thullaccaya* offense, because it is said to be touching the outer sign with the sign. The same method applies to teeth and tongue that have protruded outwards. Nijjhāmataṇhikā are those who are extremely thirsty, their bodies burned by flames rising from their hair-pores. By the word "etc.", hungry ghosts (asuras) whose bodies are terrifying, reduced to bones and skin, are included. "Having made him unconscious" means having done it in such a way that he does not know the act that was done. And thereby it shows that for one who endures it without being unconscious, it is indeed a *pārājika*. "Impaired bodily faculty" means the bodily faculty corrupted by defects like wind and bile, making it unable to produce body-consciousness, but not a destroyed bodily faculty. "Reaches the head" when the path is made to proceed by the path. Because of the desire not to insert, with the sign, the sign... Regarding touching, a grave offense is stated. But for one who desires to engage, even there it is merely a minor offense, thus it is said: "It is merely a minor offense, in general." 74. By the word "jāti," by way of the jasmine flower, the thicket dependent on it is intended, thus it is said: "of jasmine flowers and thickets." And it shows that the forest marked by jasmine is "jātiyāvana," an alutta-samāsa. "Ekarasa" means unmixed with street thoughts. 77. "Uppanne vatthumhi" means in the matter of misconduct committed by women. "Rukkhasūcikaṇṭakadvāra" means a tree-spike-door and a thorn-door, or such is the reading. There, that which they make by digging in tree-posts on both sides, piercing in the middle, and inserting two or three tree-spikes, that is called a tree-spike-door. But the door which is fitted with a covering of thorn-branches, to be removed when entering or exiting, and to be put back, that is called a thorn-door. For closing a village gate, to a door made of a plank or thorn-branches, etc., which lacks a pivot-post and a latch, and which cannot be closed or opened by one person, they attach a wheel below. By its turning, that door becomes easy to close. Referring to that, it is said: "a door fitted with a cakkalaka." Indeed, the wheel itself, being that which is to be taken for the purpose of closing and opening, is a cakkalaka. A door fitted with it is also called a cakkalaka. A door fitted with that is a cakkalakayutta-dvāra. In large gates, they attach two or three cakkalakas, thus it is said: "on planks," etc. "Kiṭikāsu" means on coverings made of bamboo strips or thorn-branches, etc. "Saṃsaraṇakiṭikadvāra" means a large gate fitted with a sliding kiṭikā by means of a cakkalaka mechanism. "Gopphetvā" means having covered, or having tied with ropes. "Ekaṃ dussasāṇidvārameva" (only one cloth-hemp-door): here, a mat-hemp-door is also included, being of the same category. "Atha bhikkhū…pe… nisinnā honti" (Then the bhikkhus… sat down): this is said to show the presence of the bhikkhus. Even when lying down, it is permissible to reflect. While lying down and sleeping... It is not proper to make a mental advertence, because it stands on the side of not being present. Closing the door, like sitting in private, is allowed for the purpose of preventing women from entering, so it is said, "to the bhikkhuni," and so on. "Having placed a ladder" is said because the lower level is closed with a door. "In one dwelling" is said because the house surrounded on all four sides is one continuous structure. "The burden of the westerners" is said with reference to those coming in the Pāli tradition. "Surrounded by whatever" here the measure of the height of the enclosure is the same as what is said for a place sufficient for sleeping together. "Mahāpariveṇa" means a large courtyard, and it shows much movement of people, therefore it says "Mahābodhi," and so on. He gets up when dawn has risen; there is no offense, because he lay down with a pure mind in the night, which is the field of no offense. "Waking up and sleeping again is an offense." This means that having woken up when dawn has risen, and knowing or not knowing the rising of dawn, he does not get up but continues to sleep, and because he has not done what should be done after getting up, such as closing the door, an offense arises from inaction, because the act of lying down performed in the field of no offense is not part of it. This offense is inaction in such a place, and also an action at the moment of lying down without closing it during the day, and it is unintentional, so it should be understood. Even for one who wakes up before dawn and sleeps until dawn rises, it is an offense in the same way as before. "I will get up when dawn has risen..." ...and so on... "it is an offense." Here, when does his offense occur? It is said: Not yet in the night, because it is said, "he offends during the day, not at night." But the dukkata mentioned as "he is not freed from the dukkata of disrespect" is not merely the dukkata of sleeping during the day, because it is a dukkata of disrespect.