English
If, unknowingly, she crosses the boundary and goes, there is only a break in the nights, not an offense of wrong-doing for breaking the practice. If the bhikkhunīs wish to go early to perform duties for their preceptors, etc., they should go, leaving one bhikkhunī behind to guard against a break in the nights, a falling out of the group, and an offense in another village. When dawn rises, the practice should be deposited with her. In this way, the mānatta should be observed for fifteen unbroken nights. For one who has not deposited the practice, she should conduct herself properly in the manner stated in the Pārivāsika-khandhaka. This is the difference: "It should be informed to the newcomer" – here, all bhikkhus or bhikkhunīs who come to that village, whether before or after the meal, should be informed. If she does not inform them, there is a break in the nights and a and a dukkata for breaking the observance. Even if at night some bhikkhu enters that village precinct and goes, it is indeed a night-break, but due to not knowing, she is freed from breaking the observance. But in the Kurundī and other texts it is said: "It should be spoken of in the same way as for bhikkhus who have not abandoned their observances." That seems more appropriate because the observances of those on probation and so on are confined to the precinct boundary. It should be announced on Uposatha, it should be announced on Pavāraṇā, and it should be announced daily to four bhikkhus and bhikkhunis. If the bhikkhus obtain alms-food in that village, she should go there. If not obtained, even having wandered elsewhere, she should come there, show herself, and go. Or a meeting place should be made outside the village, saying: "You will see us at such and such a place." Having gone to that meeting place, it should be announced. Not seeing them at the meeting place, having gone to the monastery, it should be announced. At the monastery, it should be announced to all bhikkhus. If it is not possible to announce to all, having stood outside the precinct boundary, bhikkhunis should be sent. To the four bhikkhus brought by them, it should be announced. If the monastery is far and dangerous, having taken laymen and laywomen, she should go. But if she lives alone, she incurs a night-separation. Therefore, one ordinary bhikkhuni should be appointed and given to her to dwell under one roof. Having thus observed the unbroken mānatta, the rehabilitation should be performed in the manner stated in a bhikkhuni Saṅgha of twenty members. In the Kurundī it is said: "If, while observing mānatta, she incurs an intermediate offense, having drawn her back to the root, mānatta should be given for that offense." This is called "side-mānatta". But this "side-mānatta", although it appears in the Samantapāsādikā (Cūḷava. Aṭṭha. 102) as a Vinaya decision outside the Pāli, is not mentioned by the teacher in this Vinayasaṅgaha treatise. But this might be the teacher's intention – that this "side-mānatta" was laid down by the Blessed One only with reference to bhikkhunis. is prescribed, not common for monks, and at this time there is no bhikkhunī Saṅgha. Therefore, for the lightness of the text, this and other such things should be overlooked. But by us, even though there is no bhikkhunī Saṅgha, (we thought): "The Bhikkhu Saṅgha will know the practice to be undertaken by bhikkhunīs. 'For indeed, weak-natured, timid-natured bhikkhunīs, establishing the Buddha's command, undertook such a difficult, hard-to-achieve practice. How much more should we?'" Thinking thus, establishing the Buddha's command, they will undertake the parivāsa and other practices. Having thought this, even though not included by the teacher, it is included in this Vinayālaṅkāra treatise. Therefore, by those endowed with faith, love, and respect for the Perfectly Enlightened One, by monks who follow the Teacher's dispensation, it should be properly trained in. From now on, in the manner that comes in the commentaries, it should be understood. The discourse on the determination of Mānattā is concluded. 248. In the discourse on the practices of one undergoing parivāsa, "a newer parivāsika" means a parivāsika who is newer than oneself. For a parivāsika, except for a parivāsika who is newer than oneself, others— those worthy of being sent back to the beginning, those worthy of mānattā, those undergoing mānattā, and even those worthy of rehabilitation— remain in their normal status. Therefore it is said: "even those worthy of being sent back to the beginning, and so on." "Even those worthy of being sent back to the beginning, and so on"— by the word "and so on" it includes those worthy of mānattā, those undergoing mānattā, and those worthy of rehabilitation. For they, for the parivāsikas, and the parivāsikas for them, remain in their normal status. "A foot-washing stand" means a place where one stands and washes the feet, such as a piece of wood or plank, and so on. "A foot-scrubber" means gravel, a rough stone, and so on. "That by which one rubs the feet" is a foot-scrubber, gravel, a rough stone, and so on. For it was said by the Blessed One: "I allow, monks, three kinds of foot-scrubbers: gravel, rough stone, and sea foam." (Cūḷava. 269) "Even if he accepts from his co-residents" means even if from his co-residents he accepts greetings and so on. "They perform the practice" means Because only this much was said, even by co-residents and others, it is not proper to perform salutations. When it is said, "Do not ask me about entering the village," it is proper to enter the village without asking. "Whoever is senior" means whoever is senior among the bhikkhus on probation. "To accept from the junior" means to accept salutations from the junior bhikkhu on probation. "When the purification Uposatha is being performed" this when the Sangha performs Pavāraṇā on Pavāraṇā days, refers also to the purification Uposatha performed by those who have not yet completed their rains-residence, and so on. "Therein" means in the place of the junior Sangha member. "One should perform Pavāraṇā according to one's turn" means one should perform Pavāraṇā according to the turn obtained by one's seniority in rains-residence, not after all have performed Pavāraṇā; this is the meaning. "Oṇojana" is a release. But that which has been brought by the bhikkhu on probation and accepted by oneself, should be released for the purpose of the next day, and so on. If one releases without accepting, it is said one does not obtain it. "If one does not take and does not release" means if on the previous day one does not take it for oneself, and having taken it, does not release it. "Four-hall meal" means a meal given in sequence in the refectory. "By one standing within arm's reach" means by one standing within the donor's arm's reach; the meaning is, in the place where it can be received or taken up. "Even in large basket meals" means even in meals given after being placed in large food baskets and other containers. Furthermore, the duties of a bhikkhu on probation should be understood in the manner stated in the Pāli (Cūḷavagga 75). But there, the meaning is easily understood in the manner stated in the commentary; therefore, we will explain only in places that are difficult to understand. "A novice should not be attended upon" here, to show two kinds of novices, it says "another," and so on. "Bhikkhunīs should not be admonished" here, even if ordered by one who has received authorization, one is not permitted to admonish them concerning the weighty rules or other matters, it says, "or the responsibility should be given to a capable bhikkhu." The connection is: "Bhikkhunīs who have come should be spoken to." "Savacanīya" means with fault. should not be done, meaning the place of effort should not be made. What is it? He says, "by the reciter of the Pātimokkha," and so on. The ground is struck and damaged by dust, meaning it is a dust-strewn ground. "Paccaya" refers to the acquisition of the rainy season residence. "Standing to one side" means standing behind the monks, away from the Pāli text. "Does not obtain a lodging" means he cannot obtain it by seniority, as it is a share of the sleeping place. "Assa" means it might be. Since it is said without distinction, "it should be announced by the newcomer, it should be announced to the newcomer," if two probationers see each other in the place they have gone, both should announce to each other. Just as a monk who has announced after seeing outside, does not need to announce again upon arriving at the monastery, similarly, one who has gone to another monastery, does not need to announce again to one who has already been announced there, so they say. "Without distinction" means without distinction between a probationer and an expelled monk. "Obaddha" means bound. "Cohabitation" here refers only to sleeping with a monk in the manner described, not to other postures. The rest here is easily understood. "Pāpiṭṭhatarā" refers to a Pārājika offense, said in the sense of being the worst. However, from the viewpoint of offenses of promulgation like sañcaritta, those like emission of semen are merely worldly offenses. Even among those, schism of the Sangha and the like are the worst. "Kamma" refers to the probation proclamation, and by this, the meaning of the word "kammavācā" as "speech that is kamma" is also established, so it should be understood. "Savacanīya" here, the prefix "sa-" means "self," so the meaning here should be understood as "an act of self-conduct by one's own word." Or, the intention is that one should not perform an act of self-command, such as "do not go away" or "come, be in the presence of the Vinaya-holders." For if someone makes a "savacanīya," it is not proper to disregard it and transgress it, for it would be a transgression of the command of the Buddha and the Sangha. "Rajohatabhūmi" is an epithet for a leaf-hut. "Paccaya" refers to the rainy season robe.