English
And it is said in the Vimativinodanī: “‘Decline’ means decline in virtues.” Therefore, whether it is an extra month requested or obtained, at whatever time by following, there is no decline in the bhikkhus’ virtues such as morality, at that time it should be followed. But how should it be followed, and how should it not be followed? If, when following, the Uposatha day to be observed now is the fourteenth or fifteenth day from the previously observed day, then it should be followed. But if it is the thirteenth or sixteenth day, it should not be followed. For one who follows makes an Uposatha on a non-Uposatha day, and thereby incurs the dukkata offense mentioned in: “Bhikkhus, an Uposatha should not be made on a non-Uposatha day; whoever makes it, there is an offense of dukkata.” Therefore, due to the possibility of decline in moral virtue, it should not be followed. Indeed, it is said in the Vimativinodanī: “According to the saying, ‘I allow, bhikkhus, to follow the kings,’ here, even when following the dates of laypeople, it should be followed by making the fourteenth or fifteenth, or the fifteenth or fourteenth, according to one’s own Uposatha sequence, but not by making the sixteenth or thirteenth day the Uposatha day.” Also in the third and fourth arguments, to resolve the doubt of those who are in doubt about “how many Rains Retreats,” "There are two rainy season retreats, monks, the earlier and the later," the Blessed One said. Then, to show the time for undertaking these two rainy season retreats, it was said, "The earlier should be undertaken on the day after the full moon of Āsāḷha, the later should be undertaken when a month has passed since Āsāḷha." Herein, the summary meaning is: The earlier should be undertaken on the first day immediately following the full moon of Āsāḷha, the later should be undertaken on the first day immediately following the full moon of Sāvaṇa. Therefore, it is said in the commentary: "Thus, on the first day immediately following the full moon of Āsāḷha, or on the first day immediately following the full moon after the full moon of Āsāḷha, having prepared the monastery, having arranged water for drinking and washing, having completed all proper duties such as venerating the cetiya, one should undertake the retreat by uttering the words 'I undertake the rainy season retreat for these three months in this monastery' once, or two or three times." And in the Sāratthadīpanī: "Aparajjū means the day after Āsāḷha, the meaning is the first day of the lunar fortnight." And in the Vimativinodanī: "Aparasmiṃ divase means on the second day, the first day of the lunar fortnight." Thus, in the Pāli texts, commentaries, and sub-commentaries, the undertaking of the rainy season retreat is stated to be on the first day of the lunar fortnight, it is not said "on such and such a lunar day" or "on such and such a constellation." Therefore, it should be understood that on the first day of the lunar fortnight, from the rising of the sun in the morning, throughout the entire day and night, until the rising of the second sun, the retreat should be undertaken at a time of one's choosing. Therefore, the statement of those who say that the time for undertaking the rainy season retreat should coincide with the full moon day and with the Uttarāsāḷha constellation is contrary to the Vinaya. It should be understood that by taking that statement and waiting for the full moon day and the Uttarāsāḷha constellation to undertake the retreat, one is prescribing what the Tathāgata did not prescribe. Thus, in the Pāli texts, commentaries, and sub-commentaries, the retreat is to be undertaken on the first day of the lunar fortnight. that it is not to be joined with one particular lunar day, or only with the Uttarāsāḷha constellation, and not with the Sāvaṇa constellation, and because some have written in books as if the Tathāgata had taught it, taking a future shadow, those who do not see the entire Vinaya Piṭaka, believing that statement of those who know the Vedas, seeking only the full moon day and the Uttarāsāḷha conjunction at the time of entering the rains retreat, even when a month and a day should be drawn forward, they draw forward only a month; and when only a month should be drawn forward, they draw forward a day as well. Therefore, such monks are liable to be called “those who declare what was not taught by the Tathāgata as taught by the Tathāgata.” Therefore, those who are respectful to the Blessed One, the modest and the wise, do not take it this way. The conjunction of lunar day and constellation, however, is mentioned many times in the three Piṭakas on the Uposatha day, and is praised in ancient Vedic texts. Sometimes, however, the time of common usage is uneven with the lunar day and constellation. Therefore, to make it even, at the time of an intercalary month, they draw forward a month and a day. Therefore, at other times, even if uneven, it should be made even at the time of drawing forward. Thus, it should be seen that there is an even balance of months, seasons, and years. In the fifth and sixth statements, “adhīmāsa” (intercalary month) is said by taking an extra month from eighteen years. Therefore, it is stated in the masculine gender as a Kammadhāraya compound: “adhiko māso adhimāso” (an extra month is an intercalary month). Previously, however, it was said by taking extra ghatis from a heap of months. Therefore, it was stated in the neuter gender as an Abyayībhāva compound: “māsato adhikaṃ adhimāsaṃ” (that which is extra from the month is an intercalary month). Here, however, it is said: “The ancient elders ordain a novice of nineteen years on the first day of the fortnight, passing the full moon day of the going forth. Why is that? It is said: In one year, there are six fourteenth-day Uposatha days. Thus, in twenty years, four months are lost. Kings draw forward the year in every third year. Thus, in eighteen years, six months are added. Then, by way of Uposatha, having removed the four months, two months remain; taking these two months, twenty years are completed. Thus, being free from doubt, they ordain on the first day after the full moon of departure. In the commentary (Pāci. Aṭṭha. 404), the meaning of "being free from doubt" is stated in the Sāratthadīpanī (Sārattha. Ṭī. Pācittiya 3.404) as "being free from wavering, due to the completion of twenty years including the intercalary months." There, it was said, "In all three knot-passages, eighteen... and so on... was stated." How is that? In response to this question, although it was said, "What was said... and so on... that should not be taken," the meaning is that the statement made in the knot-passages should not be taken. Why should it not be taken? He says, "Because it is not found," and so on. The connection is: because it is not found, therefore it should not be taken. How is it understood? He says, "In the third," and so on. The connection of cause and effect in the negative sense is: because it is only possible when abandoned, and impossible when not abandoned, it is not found. Therefore, and so on, is the acquired quality. However, in the Vajirabuddhiṭīkā, it is taken and stated what was said in the knot-passages. These statements only prove the completion of twenty years for the novices, they do not prove the drawing in of days and months in cases of intercalary months. Therefore, by bringing these, that dispute cannot be resolved. But monks, at a gathering of many, one who is able to bring forth some text and speak is considered to be distinguished. Thinking this, they bring forth such texts. However, those who are learned in accumulated knowledge do not bring forth such things, because they do not prove the desired meaning. Even in the statements of those who are pure Vedic scholars, the Vinaya-holders know only the Vinaya, not external doctrines. But this discussion occurs in an external doctrine. Therefore, thinking it is outside the scope of the Vinaya-holders, they speak. However, some Vinaya-holders know only the Vinaya, some know the entire Three Piṭakas, some know the Three Piṭakas along with all external doctrines. Therefore, The ability to explain is the measure. Even the words of the Vedic scholars, those that come from the Vedic treatises, are the measure. Not just any calculation held in hand. Therefore, when the king, the lord of the earth, wishes to extend for a day or a month, and requests, "Let them observe the Uposatha on the full moon of the dark half of Jeṭṭha," then, according to the saying, "Once in a fortnight, on the fourteenth or fifteenth," there is no fault in observing Uposatha on the fifteenth. When he wishes to extend for a pure month, and requests, "Let them observe on the fourteenth," in this case, since naturally the Uposatha of the dark half of Jeṭṭha is on the fourteenth, there is no fault. In both ways, the Uposatha is well observed. Therefore, it should be followed. Thereafter, in the first Āsāḷha month, in both the bright and dark halves, and in the second Āsāḷha month, in the bright half, having observed the Uposatha on the full moon, on the first day, without looking at the conjunction of the lunar day or the conjunction of the constellation, from the moment of dawn in the morning until the next dawn, throughout the entire day and night, one who enters the Rains Retreat according to one's inclination is well-entered. There is no fault whatsoever, it should be understood. "May it be so. Is there one who enters the Rains Retreat in the morning?" "There is." For this is stated in the commentary on the Senāsanakkhandhaka (Cūḷava. Aṭṭha. 318): "If, having taken a lodging in the morning, another bhikkhu, a wanderer, comes and asks for a lodging, he should be told, 'The lodging has been taken, venerable sir. The Saṅgha has entered the Rains Retreat. The monastery is delightful. Dwell wherever you wish, at the foot of a tree or elsewhere.'" Thus, in the Vinayālaṅkāra,