English
Thus, having shown the determination of the bowl, now, to show the setting aside of the bowl, he says, "But in setting aside," and so on. That should be understood by the very method spoken of in the setting aside of robes. 50. Thus, having shown the method of setting aside, now, to show the method to be done when the bowl is broken, he says, "having thus determined," and so on. Therein, by "not a bowl" he also shows the relinquishing of the determination. Even in a bowl with five bindings, like a bowl not fully fired, the determination is not valid. Because it is said, "or with a tin patch," it is permissible to cover a hole in an iron bowl with suitable metals like copper, etc. Therefore, it is said, "with a metal disc." "With pure [substances]...etc...it is not permissible" – this is said because it melts when put in hot food. "Having boiled molasses, it is permissible to bind with stone powder" – this means having cooked molasses together with stone powder, it is permissible to bind with such cooked stone powder. "By improper use" means by unsuitable use. Because it is said, "I allow, monks, a stand," they say it is permissible to place a stand wherever on beds, chairs, etc., and to place the bowl there, because the place for placing the stand is not fixed. Thus, in the Vinayālaṅkāra, which is an explanation of the Vinaya Compendium, The Ornament of the Discourse on the Determination and Setting Aside, named The Eighth Chapter. 9. Discourse on the Determination of Separation from Robes 51. Thus, having shown the discourse on the determination and setting aside, now, to show the determination of dwelling without a robe, he says, "Dwelling without a robe," and so on. Therein, "it is accumulated" means a robe. , meaning, it is gathered and accumulated. Ariyaddhaja is a special kind of cloth. Here, it is the three robes held after being determined as the three robes. Vinā is a particle in the sense of avoiding. Dwelling is vāso. Vinā vāso is vināvāso. Cīvarena vināvāso is cīvaravināvāso. It should be understood that this is said by way of desire to speak, or to complete the verse line, by making an unelided compound, instead of saying "cīvaravippavāso" (separation from the robe). And so it will be said: "by the determination of the three robes... ...separation." The meaning is: separation from each of the three robes, which are determined by name, thus: "I determine this outer robe, I determine this upper robe, I determine this inner robe." It is not proper to dwell without even one of them. For a bhikkhu dwelling thus, the robe becomes nissaggiya (to be relinquished) with the rising of the sun, and he incurs a pācittiya (offence). This is the connection. Here, in "vasitabbaṃ" (to be dwelt), the act of dwelling is common to the four postures. Therefore, whether it is attached to the body or not attached, one who stands, walks, sits, or lies down, keeping it within the space of two and a half cubits, is called one who dwells. Having thus shown the characteristic of non-separation in general, now, to show it specifically according to the fifteen places such as villages, it is said: "gāmi" (village), etc. Among these, villages and settlements are well-known. Udosita is a hall for goods such as vehicles. Aṭṭa is a special kind of shelter, four or five stories high, with thick walls made of bricks, for repelling opposing kings and the like. Māḷa is a square palace with a single peak. Pāsāda is a long palace. Hammiya is a palace with a flat roof. A palace with a flat roof is also called a palace with a moon-terrace. Sattho is a caravan of people or a caravan of carts. Khetta is a place where early and late grains grow. Dhaññakaraṇa is a threshing floor. Ārāma is a flower garden or a fruit garden. Vihāras (monasteries) and the like are well-known. Among these, settlements and the like, situated outside the village, are taken. The rule should be known. For those staying within the village, since they are taken by the village capture, it is indeed a village exclusion. And by village capture, towns and cities are also taken. "Or surrounded by a moat" by this, it shows that even if surrounded by water like rivers and lakes on all sides, it is still considered surrounded. "Exceeding that measure" exceeding the measure of two and a half cubits in the sky above the house. "Or dwelling in a hall" by this, it shows that there is a neuter gender word for the synonym of "sabhā" (assembly hall), which is "sabhāya". For "sabhā" is feminine, and "sabhāya" is neuter. "Or at the city gate" or at the gate of the city. "Of these" of the hall, city, and gate. By the taking of that street and the hall gates, all the houses there, and that inner street, are indeed taken. And here, one dwelling in the gate, street, or houses should avoid the fault of entering the village or sleeping together, and should be well-covered and so on. But if the hall is made for everyone to dwell in, like a water-pavilion, it is permissible to dwell as one pleases, this should be known. "Carries it beyond and deposits it in a house" deposits it in another house situated beyond the street. Therefore it is said, "the street's arm's reach does not protect." "An arm's reach in front or behind" refers to the arm's reach of the house. Having thus shown the separation and non-separation by way of the village, now showing it by way of the dwelling, it says, "If the dwelling belongs to one family," and so on. There, "ovaraka" is said to be another chamber within a chamber, or it is a synonym for chamber. Now showing it by way of a deserted house and so on, it says, "a deserted house," and so on. There, "in the manner stated" means in the manner stated for the dwelling, "if a deserted house belongs to one family and is surrounded," and so on. The word "eva" has the meaning of excluding distinction. Thereby it shows that there is no distinction. Now, showing those where there is a distinction, it says, "If a boat belongs to one family," and so on. There, 'Having taken possession' means having pierced through, or having overwhelmed. The meaning already stated is clarified by "by one who has entered within," and so on. Here, "by one who has entered within" means by one who has entered within the village or the river. "With the caravan" is a remaining part of the text. Regarding "the river's precinct is obtained," it is stated in all three knot-points (commentaries) that "since the river's precinct is not mentioned separately, just as in other places like villages, the river's precinct is merely the arm's length of the robe." Others, however, say, "By this statement of the commentary, the river's precinct is also established separately, so the arm's length in the river should not be abandoned." But just as the forest's precinct is obtained in the open air by being within seven cubits, so too in the river, the river's precinct is obtained by the splashing of water. Therefore, the river's precinct might not have been mentioned separately in the commentary because the boundaries of seven cubits and the splashing of water are obtained in forests and rivers as unestablished boundaries. And in that case, the precinct in seas, lakes, and ponds would also be implicitly established due to their similarity to rivers. However, if it means that the arm's length in the river should not be abandoned, then because the river is very wide and common to many, it would not be possible to know the state of the robe by placing it within the river and standing at the arm's length in the river. The same applies to seas, lakes, and ponds. But it is possible for one standing within the splashing of water or at its arm's length – this is our own opinion, to be considered and accepted. "Monastery boundary" refers to the boundary of non-separation. Here, even though the monastery belongs to various families, since the non-separation of the robe is possible everywhere within the defined boundary of non-separation, and because it is primary, the precinct of the caravan is not obtained there. Therefore, it is said, "one should go to the monastery and dwell." "Near the caravan" is stated according to the aforementioned internal definition. Since it is said, "one should place the robe in a field enclosed by various families and dwell at the gate of the field or at its arm's length," therefore, one dwelling in the field elsewhere than at the gate, the robe having put it down, it should be worn only after making it within arm's reach. A monastery, they say, is the entire dwelling place, whether enclosed or not. Here, in "in which monastery," only one house is meant. But in the Vimativinodanī, it is said: "A monastery is a precinct boundary. 'In which monastery' is said with reference to its inner courtyard, etc." Its belonging to one family, etc., should be understood here by way of the donors. "When the shadow spreads all around at midday," means when the sun's orb, going straight in the main street, reaches midday, then it refers to the space where the shadow spreads. But in the Vimativinodanī, it is said: "Regarding the space touched by the shadow, it refers to the straight, unscattered distance of a clod's throw." "On the path of no return" means those islands in the middle of the ocean where one cannot go and return on the same day. "In the other" refers to the robe in the eastern direction. 52. "Descends into the river" means descends after releasing it from arm's reach. "Does not incur" means does not incur a dukkata for the article of use. Therefore, it is said, "So he..." etc. "Because it is not fit for use" proves that a dukkata is not intentional for one who uses a nissaggiya robe without giving it up. "One should go, wearing one and placing one on the shoulder-tip," this is said because going without doing so is not proper in a place where many people pass, not as a factor of an offense. It is said, "the Vinaya act should be performed," because it should not be worn