English
“Recipients and uses” also refers to the recipients and uses of these. Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha, The Ornament of the Discussion on the Determination of the Characteristics of Giving, etc., Is the Thirteenth Chapter. 14. The Discussion on the Determination of Digging the Earth 72. Having thus discussed the determination of giving, trust, taking, acquisition, and dedication, now, to discuss the determination of the earth, it begins with “earth.” There, “it spreads out” means earth, from pa-prefixed thara "Santharaṇa" is the root; 'ra' becomes 'va'; earth with its constituents. Its division is stated: "There are two kinds of earth: born earth and unborn earth." To show their distinction, he states, beginning with "Therein, what is called born earth..." Therein, earth that is purely dusty... and earth that is mostly clay is called born earth. Not only that, even unburnt earth is called "born earth." Not only these two, even a heap of dust... or that which has been deposited for four months, that too is called "born earth" - this is the connection. The same method applies elsewhere. Therein, only pure dust is present in this earth, not stones and so on; thus, "purely dusty." Similarly, "purely clayey." Few stones are here; thus, "few-stoned." The same method applies to the others. Mostly dusty is here; thus, "mostly dusty." This is an unelided compound. Similarly, "mostly clayey." Therein, stones are larger than a fist. Gravel is the size of a fist. "Kathala" means fragments of pots and so on. "Marumpa" means coarse gravel. Sand is just sand. Here, in "mostly dusty," out of three parts, two parts are dust, and one part is any of the stones, etc. "Unburnt" means unburnt in various ways, such as by oven, cooking pot, potter's sun-drying, etc. But it does not exist separately. It should be understood as one of the pure dust, etc. "Mostly gravel" means mostly gravel. It is said that in Hatthikucchi, having had one measure brought, and having washed it in a trough, knowing the earth to be mostly gravel, the bhikkhus themselves dug a pond. But the two terms in the middle, "little dust" and "little clay," they are included only in the five categories beginning with "mostly stone." Indeed, this is the statement of the division of those two, namely, pure stone, etc. And here, although having spoken of earth that is mostly dusty and little dusty, earth that is half dusty is not mentioned, nevertheless, in the training rules concerning offenses of designation, since there is also the possibility of partial designation, even half-dusty (earth is included). It should be taken as a pācittiya for earth. But some say, “Since a dukkaṭa is stated for half-covered in all-covered, etc., a dukkaṭa is also appropriate here.” That is not right, because there is no third kind of earth that is a dukkaṭa offense, apart from the two kinds of earth that are a pācittiya offense and a non-offense. Indeed, only two kinds of earth are stated: “earth that has arisen and earth that has not arisen.” Therefore, it must be one of these two kinds of earth. And in the Vinayavinicchaya, when it comes to serious and light matters, one must stand by the serious, so it is not possible for there to be a non-offense here. However, in all-covered, etc., a dukkaṭa is appropriate for half-covered, because such a dukkaṭa offense is possible there. In the Vimativinodanī too, it is said: “Since earth with little dust and soil is stated as a non-offense, it should be taken as a pācittiya even for earth with half dust and soil. For it cannot be said that this is a dukkaṭa offense, because there is no third kind of earth apart from arisen and not arisen.” “When digging or causing to dig” means even with the tip of a toe or with a sweeping stick, whether digging oneself or causing another to dig. If one says, “Dig a pond,” it is permissible, because it is stated without specifying “in this place.” Even if one says, “Dig this creeper,” since the usage refers to digging the earth, it is a pācittiya by this training rule, not by the training rule concerning living plants. But if both are referred to, then there are two pācittiyas. 73. “With pots” means with jars. “Thin mud” is mud mixed with water, and since it flows with water, it is permissible. “Water scum” is a thin layer of dust or soil that forms and floats on the surface when water has entered the ground, covering its upper part. Even when the water dries, that layer remains moving with the wind; that is called water scum. “Less than four months” means incomplete four months. “They decrease” means they give. covered with a net. It is said for showing the place of refuse, not having made a platform. For in such a place, there is the existence of an anthill. A mouse-dog is a pile of earth dug out and brought forth by mice. This is the method: It is proper only if it is covered for the lesser four months. It is not proper even for one day. Even if one day has passed from the covered four months, it is not proper to disturb it. And regarding the connection to the lower ground, they say that a cow-thorn, having grown by being cut from the ground again and again, is very high, and it is proper to cut it from the top and take it. It is proper to take even mud that has been stirred and trampled by feet, making it not stand in its own place. Because it is said in "covering," etc., it should be understood that the ground becomes covered only by rainwater falling directly from the sky, and not by water that has fallen on coverings, etc., and then flowed from there and soaked it. "From there" means from the old dwelling. "I take a brick," etc., is said with reference to a pure mind. "By water" means by water falling directly from the sky. But if it is soaked by water that has struck elsewhere and fallen, they say it is proper. "Pillar of the pavilion" means a branch-pavilion pillar. 74. "Having lifted up" means having raised. "By that pretext" means by that reason. Regarding "no offense due to being out of range," even if it is possible to extinguish it, if one stands considering "let it burn" because it was given with a pure mind at first, there is no offense. "Great clay" means plaster for walls. Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha, The Ornament of the Discourse on the Determination of Digging the Ground is the Fourteenth Chapter. 15. Discourse on the Determination of Living Plants 75. Having thus explained the determination of the ground, now, to explain the determination of living plants, he says, "living plants," etc. There, "they exist, they have existed" means beings. "They are born, they grow" means born and grown. "Gāma" means a heap. "A heap of beings" is a living plant. Or, "beings themselves are a heap" is a living plant. This is a designation for established green grass, trees, etc. There, "they exist" means The meaning of the word "vivaraṇaṃ" is "they are born, they grow." The meaning of "ahuvuṃ" is "they were born, they grew." Thus, the word "bhūta" refers to both the present and the past. Therefore, it is said in the Vimativinodanī (Vi. Vi. Ṭī. Pācittiya 2.90): "Bhavanti means they grow, Ahuvuṃ means they became." Now, showing that bhūtagāma, it says: "Bhūtagāma is a designation for trees, creepers, etc., born from five seeds." By "etc." in "creepers, etc.," herbs and shrubs should be understood. Now, showing those seeds in their own nature, it says: "Herein are these five seeds," and so on. Therein, a root itself being a seed is a root-seed. Similarly in the rest. Or, that which has a root as its seed is a root-seed. Or, that which is born from a root-seed is a root-seed. Similarly in the rest. Therein, with the first analysis, only the seed-group is taken. With the second and third, the plant-group. Now, showing those plant-groups in their own nature, it says: "Therein, a root-seed is called," and so on. Therein, among those five root-seeds, etc., Turmeric... etc. Bhaddamuttaka is called a root-seed. Not only these are root-seeds, But also other kinds of plant-groups that exist, Are born from roots, Arise from roots, This kind of plant-group is called a root-seed. This is the connection. The same method applies to the rest. It is said in the Commentary (Pāci. Aṭṭha. 91): "Now, dividing and showing that plant-group, it says: 'Bhūtagāma means five kinds of seeds,' and so on." Therein, "Bhūtagāmo nāma" means taking up the term bhūtagāma, And to show what, when present, constitutes bhūtagāma, It is said in the Commentaries: "It says 'five kinds of seeds'." Even so, "and whatever others exist, are born from roots," and so on, do not fit. For root-seeds, etc., are not born from roots, etc. But those kinds of seeds are born from roots, etc. Therefore, the explanation of the meaning should be understood thus: "Bhūtagāmo nāma" is the term to be divided. "Pañca" is the division and delimitation of it. "Bījajātāni" is the illustration of the delimited phenomena, from which Things born from seeds are seed-born things. And this is a designation for trees, etc. Just as in phrases like "even if one eats rice of paddy" (M.N. 1.76), the rice of paddy grains is called 'paddy-rice', so too, plant-life arisen from seeds should be understood as being called 'seed'. 'Phaḷubīja' means joint-seed. The word 'bīja' (seed) is established in fertile fruits capable of sprouting, due to their being a special cause for the production of similar fruit when other conditions are met. For the accomplishment of that meaning, it sometimes applies to roots, etc. Therefore, to distinguish it from roots, etc., it is stated with a single word 'bīja' as in "form-form" or "suffering-suffering". In the Niddesa, where it says "and whatever other things there are, that are born from roots, that arise from roots," 'bīja' is shown as that which is produced from a seed. Therefore, the meaning here should be understood thus: