English
" This is said to avoid the uprooting of seed-plants when cutting branches, fly-eggs, and leaves, and to avoid receiving the pollen and so on stuck there. If there is no such doubt about both, there is no fault in not doing so. However, in the Sāratthadīpanī (Sārattha. Ṭī. 1.342) it is said: "They should be made proper and then received." This is said for easy enjoyment, even if one desires to cut a branch and eat it when pollen is stuck to the branch. Since water in rivers and so on is not appropriated, it is said: "It is permissible to say 'bring it'." From the house... etc. ... it is not permissible. This means that since the water is appropriated, there is an offense of wrong-doing (dukkaṭa) by asking. According to the saying "Do not consume what is not brought," even after confessing the dukkaṭa incurred by asking, consuming that item incurs a dukkaṭa with each consumption, and it is not permissible for any of the five fellow monks. "However, no handiwork should be done by shameless monks or novices." Since this is stated generally, it is not permissible to have any handiwork done for one's own benefit. But if a shameless person, even when prevented, does things like seeding, there is no fault in that. However, it is permissible to have them do stupa work and so on, as stated in the Vimativinodanī (Vi. Vi. Ṭī. 1.342). However, in the Sāratthadīpanī (Sārattha. Ṭī. 2.342) it is said: "By shameless ones... etc. ... should not be done." This is said with reference to what is to be consumed, because it concerns further transgressions. But for external consumables, even by shameless ones... It is said, "It is permissible to have manual work done." And here, because it is said "by shameless novices," the characteristic of shamelessness, "intentionally committing an offense" (Pari. 359), is stated as a distinguishing mark with reference to the fully ordained, in a superior sense. Therefore, it should be understood that for those without that characteristic, such as novices, and for those who have declared themselves bhikkhus, even if they are immoral, from those who have assumed the outward marks to those who have merely the name or are on the ground, the common characteristic of shamelessness is simply not abiding by the established practice. 24. But for one who causes an ox to be brought... a dukkaṭa offense arises at the moment of requesting, due to the request, and at the moment of receiving, due to the enjoyment of the oxen. Indeed, it is not permissible to enjoy an ox even if obtained without a request for one's own use, because it is said, "He abstains from accepting elephants, cattle, horses, and mares" (Dī. Ni. 1.10, 194). Therefore, it is said, "Even from a place where one is invited by relatives, it is not permissible to request for permanent possession." And here, even in the absence of a dukkaṭa for requesting, a dukkaṭa still arises for requesting or accepting an unsuitable item. "Having protected" means having protected from dangers like thieves. "Having cared for" means having nourished with grass, food, etc. "Should not be accepted" is said because the enjoyment of cattle for one's own use is forbidden. 25. However, in a place where one is invited by relatives, it is permissible to request a cart for permanent possession, because a cart is acceptable. It is said in the Vimativinodanī (Vi. Vi. Ṭī. 1.342) that "It is permissible for a temporary period" means it is permissible in both cases. However, in the Sāratthadīpanī (Sārattha. Ṭī. 2.342), it is said, "Give a cart... it is not permissible to say 'Give a cart' for permanent possession." "It is permissible for a temporary period" means it is permissible to request everywhere by making it temporary. He says that personal items like axes are also permissible, "This is the rule for axes," etc. And this rule should be applied to creepers and other things owned by others. "Only for substantial items" is said with reference to requesting; but in the case of taking what is not given, even taking a blade of grass from another If one takes it with the intention of theft, it is indeed an act of carrying away, and it should be valued at the price of the goods. In the phrase "valliādīsu" (creepers, etc.), the word "ādi" (etc.) should be understood to include bamboo, reeds, grasses, and earth mentioned in the Pāli texts. And in a place where even a small amount of haritāla (orpiment), hiṅgulika (cinnabar), etc., is valuable, even if it is less than the size of a palm fruit, it is still considered a heavy article, and it is not proper to make a request for it. 26. "Sā" means a request. Among "parikathā" (indirect speech), etc., "parikathā" is speaking in a roundabout way, such as "the dwelling is crowded." "Obhāsa" is speaking in such a way that the intention is clearly revealed without speaking directly, for example, "Is it not proper for monks to have a palace?" "Nimittakamma" (making a sign) is making a sign to produce requisites, such as preparing the ground for a dwelling. Requests, etc., have been shown for the three requisites. As for the requisite for the sick, it is asked, "As for the requisite for the sick..." And if medicine is obtained, is it proper to consume it when the illness has subsided, or not? Regarding this, the Vinaya masters say, "The Blessed One opened the door to consumption under the heading of illness; therefore, it is proper to consume it even when one is not ill, and there is no offense." But the Suttanta masters say, "Although there is no offense, it corrupts one's livelihood; therefore, it is not proper for one who is established in the practice of austerity, as it corrupts austerity." Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha, The Ornament of the Discourse on the Determination of Requests, The Fourth Chapter. 5. The Discourse on the Determination of Gathering Families 27. Having thus explained the determination of requests, now, to explain the determination of gathering families, he begins with "kulasaṅgaho" (gathering families). Here, "saṅgaṇhanaṃ" is "saṅgaho" (gathering). "Kulānaṃ saṅgaho" is "kulasaṅgaho" (gathering families), which means showing favor to lay people who are donors of requisites, etc. Here, the word "saṅgaha" has the meaning of favor, as in "puttadārassa saṅgaho" (favoring one's children and wife). 28. Here, "koṭṭanaṃ" is cutting oneself. "Koṭṭāpanaṃ" is saying "cut this" to another. their cutting down. "Binding of the ditch" means, just as water stands at the root of a tree, so is the binding all around. Regarding water: since "sprinkling allowable water" is stated separately for unallowable water, and since it is stated that sprinkling allowable water, etc., is permissible for planting gardens, etc., even in unallowable and allowable actions, here too, by making a distinction, sprinkling allowable water, etc., is shown separately. And here, what is unallowable water, and what is allowable water? Water with living beings is unallowable water; water without living beings is allowable water. If it is asked how this is known, it is by the saying: "Whatever monk, knowing, sprinkles water with living beings, or grass, or mud, or causes it to be sprinkled, commits an offense of expiation." Just as bodily actions like pounding and digging are included in unallowable actions, so too are allowable actions like straightening the main ditch, thus it says "straightening a dry main ditch." By "sprinkling water for washing hands, feet, face, and bathing," it also shows allowable water sprinkling in another way. How is even doing it oneself, in the manner of pounding and digging, included in unallowable actions? "That which is called unallowable" means an unallowable action; thus, all actions like doing and causing to be done, which are unallowable, are included, and it should not be understood as merely unallowable speech. The same method applies to allowable actions. By "straightening a dry main ditch," the removal of old leaves, etc., should also be understood as included. Placing hoes, etc., on the ground and taking them by hand from that place is clearer, thus it is called "illumination." 29. Desiring to establish a great counter-argument, he speaks later. Some read "for the sake of the forest" as "for the sake of the vow"; for them, the meaning is "for the sake of the vow." In the Vajirabuddhi Commentary too, it is stated similarly, but it should be considered in light of the saying: "Those who plant gardens, those who plant forests, those people who build bridges." (Saṃ. Ni. 1.47) To show that some things are permissible even in unallowable actions, he begins with "and not only the rest..." Ha. Whatever is a matika, it is a dry matika or a wet matika. To sprinkle suitable water, by this it shows that it is proper to say, "Sprinkle suitable water." By this, "it is proper to plant oneself," it is also established that it is proper to say, "Plant it." 30. Both a Pacittiya and a Dukkata: a Pacittiya due to digging the earth, a Dukkata due to gathering for the family. By unsuitable speech: by unsuitable speech like, "Dig this, plant this." Only a Dukkata: a Dukkata due to gathering for the family. In both: on suitable and unsuitable earth. Everywhere: planted for the purpose of gathering for the family, for enjoyment, for a monastery, etc. Also a Dukkata: not only a Pacittiya. With suitable: with suitable water. Of those two only: for gathering for the family and for enjoyment. A Dukkata: a Dukkata for sprinkling oneself for the purpose of gathering for the family, or for having it sprinkled by suitable or unsuitable speech; and a Dukkata for sprinkling oneself for the purpose of enjoyment, or for having it sprinkled by unsuitable speech. Due to the abundance of application: when doing it oneself, due to the abundance of bodily application and verbal application when having it done.