English
The abundance of offenses should be understood: here, when sprinkling oneself, the number of offenses should be understood by counting the breaks in the stream. When having it sprinkled, however, there is an offense for each word of one who repeatedly commands; for one who is commanded once, there is only one offense for much sprinkling. Dukkata and Pacittiya for plucking: a Dukkata due to gathering for the family, a Pacittiya due to harming living beings. Elsewhere: for plucking for the purpose of offering objects, etc. Commanded once: commanded by unsuitable speech. Only a Pacittiya: because commanded by unsuitable speech, a Pacittiya by the training rule concerning living beings (Pacittiya 90-91). However, for one who has it plucked for the purpose of offering objects, etc., by suitable speech, there is no offense. 31. A string made by tying is a tied thing. This is the method for the rest as well. It is not proper: the meaning is that there is a Dukkata for one who does it or has it done in the manner stated for the purpose of gathering for the family or for offering objects, etc. It is proper: an object. It is suitable for the purpose of offerings, but even if one has it done with a permissible expression for the purpose of gathering families, it is a dukkaṭa offense. “In the former manner” means in the manner stated by “for a bhikkhu” and so on. The connection is: “They pierce flowers into thorns attached to the canopy of the Dhamma seat and place them.” Because it is pierced again and again and made like an umbrella, and hung up, it is said: “like an umbrella upon an umbrella.” Referring to everything stated by “in a banana trunk” and so on, it is said: “that is very gross.” The meaning is: in all cases of doing it, and having it done with an impermissible expression, it is a dukkaṭa offense. Some say that since even tying a thorn for piercing flowers is not suitable, by implication, tying ropes and so on for flower garlands and hanging ornaments is also not suitable. Others, however, say: “Since it is specified ‘a thorn for piercing flowers,’ only a thorn for that purpose is not suitable to be tied, and that is by the authority of the commentaries.” It should be understood after investigation. A flower receptacle is a flower holder made of ivory and so on. Even this, even an ivory one, should be taken if it is perforated. “In an Asoka cluster” means in a cluster of Asoka branches or flowers. In the Sāratthadīpanī, however, it is said: “‘Asoka cluster’ means an Asoka flower cluster.” A Dhamma rope is a rope tied by piercing it for the insertion of flowers into a cetiya or a Bodhi tree. In the Vimativinodanī, however, it is said: “A Dhamma rope is a rope tied around cetiyas and so on, and between them and the rope, for the insertion of flowers. They also say that it is tied in this way for the insertion of flowers into a loosely twisted or coiled rope.” “Top garland” means a hanging garland at the top of a Dhamma seat and so on. “Of those very ones” means of lotuses and so on. “With a stalk” means with a flower stalk split, and with the flower and the stalk bound together as one. By this, the flower does not become a seed-group inclusion, because the leaf is separated from the five seeds. like, therefore, even without having it made allowable, there is no fault in spoiling it. And as for the blooming of a bud, even if cut, that too, due to the absence of being too young, is not a sign of growth. But for a mature bud, when the sap in its petals is exhausted, its separate state is indeed its blooming. Therefore, the blooming of a cut bud is inferior to the blooming of an uncut bud, or it appears withered. And as for a withered one becoming unwithered upon contact with water, that too, like betel leaves and the like, is not a sign of growth. And in the Pāli commentaries, the making allowable of flowers is nowhere mentioned. Therefore, it is understood that a flower is entirely seedless. It should be taken after investigation. Since it is said, "like in a bag," it is established that it is allowable to place flowers in a bag, or in a bag-like tie, or in any robe whatsoever. However, in the Sāratthadīpanī (Sārattha. ṭī. 2.431), "on the shoulder-placed saffron robe" is said with reference to a saṅghāṭi placed on the shoulder. For that could be tied in such a way. And by this, it is established that it is allowable to tie another such saffron robe or cloth in the manner described, and place flowers therein. Since it is like being placed in a shoulder-bag, it does not become a "wrapping." Therefore, they say, "it is allowable to place them loosely tied, in between." However, "it is not allowable to tie a stalk below" is said with reference to tying with ropes and the like. But it is indeed allowable to tie flowers with their uncut stalks. "And it should be seen in a flower-garland" is said with reference to filling a flower-garland by taking and returning the flower-string lengthwise when making a flower-garland. But taking it crosswise is called "weaving," not "filling." Since it is generally said, "he goes beyond the former place," there is an offense for one who goes beyond by encircling, whether touching the former flower-tip or not touching it. "It is allowable to tie" (refers to) a thread-string without flowers It is proper to tie it at the end. This refers to the circumambulation of the previously mentioned stupa and the making of flower garlands. Therefore, one who circumambulates a stupa or a Bodhi tree, having circumambulated once, upon reaching the starting point, should give it to another. That one, too, having circumambulated once, should do likewise. One who makes a flower garland, having carried it, should give it to another. That one, too, should do likewise. Even if only two monks stand on both sides and carry it in turns, it is permissible, they say. "Filled by others" means extended lengthwise. "To weave" means to carry crosswise; that, however, is not allowed even once. "By one placing flowers" means by one placing natural, unstrung flowers, even if they touch each other. But when placing a flower garland on the ground for worship, it is not proper to double it, whether touching or not touching, they say. 32. "Ghaṭikadāmaolambaka" means a hanging ornament with a pot-like shape at the lower part, or a hanging ornament shaped like a wooden pot. In the Sāratthadīpanī, however, it is said: "Ghaṭikadāmaolambaka means a twin garland hanging ornament with a pot-like shape at the end." In the Vajirabuddhiṭīkā, it is said: "Ghaṭikadāmaolambaka is written as yamakadāmaolambaka (twin garland hanging ornament)." But it is permissible to hang each garland by tying it at the end of the thread that emerges. One who wishes to join two flower garlands may join the ends of the threads at the end of the emerging thread. "Circumambulating with a garland in a crescent shape" means filling and circumambulating a garland repeatedly by carrying it back and forth in a crescent shape. Therefore, that was included in the former. Thus, it is not proper to fill this crescent shape repeatedly by carrying it back and forth. However, for making a crescent shape once, it is permissible to carry the garland, they say. "Making a flower garland" here means taking it by the end of the thread. they say it is not proper to make them into one. It is called a thread ball, and since balls made of rough leaves are forbidden, they say that even balls made of cloth, etc., are not proper, as they are conducive to what is not allowable. He gives what belongs to another, it is merely a dukkaṭa offense. This is said with reference to one who takes what belongs to another through familiarity and gives it. In "thullaccaya," it can also be an offering of goods. 33. "And that, for the purpose of honoring the shrine," shows that even when giving flowers to parents, it should be given only for the purpose of honoring the shrine. Since it is only said, "for adornment, or for honoring a Shiva lingam, etc.," it is proper for parents to say, "they will live by selling this." For other relatives, it is proper to give only for a temporary period. "To anyone at all," means to any relative or non-relative. "By novice relatives," is said to relieve them of household duties. "Others," are non-relatives. Even by these novices, it should be carried according to the rule for teachers and preceptors. "It is proper to give half to the novices who have arrived," is said on the basis that novices within the precincts of a communal gain are also entitled to it, so they also receive half. "Cūḷaka," is half of half, this is a term for a fourth part. "Novices... put away," this is said with reference to what is unprotected and unguarded. However, in the Sāratthadīpanī, it is said, "this is said with reference to what is not to be shared by seniority." "There and there," means on the path or in the cetiya courtyard. 34. "They should not let novices give," this is said because it is as if novices are made to do household work, and not because it is not proper for novices to give flowers. It is also said, "by oneself," etc. For that would not be called a flower offering. If indeed the giving of those who have come in that way were called a flower offering, then novices would not be allowed to give it. "By oneself," means the novices themselves. "Taking gruel, rice, etc.," this is said with reference to preparing gruel, rice, etc., for the benefit of monks, so "not "it is not allowable" is said without distinction. By this being said without distinction, it shows that it is not allowable for everyone. 35. In the manner stated: "For parents, it is allowable to give by carrying, or having carried, or inviting, or having invited. For other relatives, only by having invited. And for parents, if having carried, it should be carried by relatives or novices. But if others themselves wish, it is allowable."