English
The status of preceptor and so forth is not paramount here, it should be understood. "Going to the dwelling" means going to the preceptor's dwelling. "Cemetery" is an illustrative example. One who wishes to go outside the boundary of the precinct should not go without asking permission. "His recovery should be awaited" means his recovery from illness should be awaited. The explanation of the Preceptor's Duties is concluded. The Explanation of the Teacher's Duties 184. In the explanation of the Teacher's Duties, who is a teacher, for what reason is he a teacher, how many kinds of teachers are there, how is a teacher accepted, by whom should the teacher's duties be performed, and what are those duties? Here, "who is a teacher?" From the words "I allow, O bhikkhus, to dwell relying on a ten-year-old, and for a ten-year-old to give reliance," (Mahāvagga 77) a bhikkhu who is accomplished in knowledge and strength, ten years old or more than ten years old, is a teacher. "For what reason is he a teacher?" Because he should be served by the pupil, he is a teacher; the meaning is that he should be attended to. "How many kinds of teachers are there?" Four kinds: the teacher of reliance, the teacher of ordination, the teacher of full admission, and the teacher of Dhamma. Among these, one who takes reliance and dwells relying on him is the teacher of reliance. The one who teaches the training to be learned at the time of ordination is the teacher of ordination. The one who recites the kammavācā at the time of full admission is the teacher of full admission. The one who teaches the words of the Buddha is called the teacher of Dhamma. "How is a teacher accepted?" When the pupil, having made his upper robe over one shoulder, sat squatting, raised his joined hands, and said three times, "Be my teacher, venerable sir; I will dwell relying on your reverence," the teacher says, "Sādhu" (well), or "Lahū" (quickly), or "Opāyika" (suitable), or " or "It is proper," or "Prepare it beautifully," he makes known by body, he makes known by speech, he makes known by body and speech, the teacher is taken. By whom should the teacher's duty be observed? The teacher's duty should be observed by the pupil. A competent monk should live for five years in dependence, an incompetent one for life. Here, if this monk does not obtain an older teacher, being sixty or seventy years old since ordination, he should sit on his haunches before even a younger competent one, raise his joined hands, and say three times, "Be my teacher, friend, I will live in dependence on the venerable one," and thus dependence should be taken. When asking permission to enter a village, he should sit on his haunches, raise his joined hands, and say, "I ask permission to enter the village, teacher." This is the method for all permissions. What is that duty? Here, there is nothing different from the preceptor's duty, so it says, "This very... ...is called the teacher's duty." Are not preceptor and teacher different in meaning? Then why is this very thing called "teacher's duty"? It says, "Because it is to be done for the teacher." Just as one monk, being a mother's brother, is called "uncle," and being a teacher of the Dhamma, is called "teacher," so too, the same duty, because it is to be done for the preceptor, is called "preceptor's duty," and because it is to be done for the teacher, is called "teacher's duty," this is the intention. Even if the names are different in this way, the meaning might be different, so it says, "Here, only the name is different." Just as in "Indra, Sakka," etc., only the name is different, not the meaning, so too here, it should be understood. Now, showing some distinction obtained in that duty by way of co-residents and pupils, it says, "There, up to the dyeing of the robes," and so on. Then, to show the distinction by way of preceptors and teachers, it says, "In the preceptor," and so on. When they approve of the duty, there is an offense; when they do not approve, there is no offense, when they do not know among them, even if one carries a burden, there is no offense— this is the summary meaning here. Now, to show the specific differences obtained according to the specific type of disciple, he says, "And here," and so on. The description of the discourse on the duties of a teacher is finished. Description of the discourse on the duties of a co-resident Regarding the duties of a co-resident: Who is a co-resident? In what sense is he a co-resident? By whom should the duties of a co-resident be observed? What are those duties? Among these, who is a co-resident? Whether ordained or a novice, who takes a preceptor, he is called a co-resident. In what sense is he a co-resident? In the sense that "he has a dwelling together with his preceptor," thus he is a co-resident. By whom should the duties of a co-resident be observed? By the preceptor. Therefore, it is said in the Khandhaka on Duties (Mahāvagga 378): "Therefore, monks, I shall lay down the duties of preceptors towards their co-residents, how preceptors should behave towards their co-residents." What are those duties? Now, those that come in this treatise. In this treatise, however, due to the desire for brevity, and because the duties of a teacher, co-resident, and disciple are similar, both are stated together. Nevertheless, since they appear separately in the Khandhaka on Duties, we shall speak of them separately. He should be gathered and he should be favored. That is, gathering and favoring should be done for him through instruction and so on. Among these, instruction means the Pāli text. Inquiry means the explanation of the meaning of the Pāli. Admonition means, regarding a matter not yet undertaken, the saying, "Do this, do not do that." Instruction means, regarding a matter already undertaken. Or rather, it should be understood that the first saying, whether on an undertaken or not-yet-undertaken matter, is admonition, and repeated saying is instruction. If the preceptor has a bowl: If he has an extra bowl. This applies everywhere. Requisites: Other monastic requisites. Here, diligence means the search for means arising in a lawful manner. From here onwards, the duties, starting with giving a tooth-stick and ending with pouring water into the rinsing pot, are for the sick. should be done by the co-resident. But dispelling discontent and so on should be done even for one who is not sick. "By dyeing the robe" means by dyeing it after hearing the method from the preceptor, "You should dye it thus." The rest should be understood in the manner already stated. In phrases like "should be gathered, should be helped," it is a dukkaṭa for teachers and preceptors who do not gather (their pupils) with Dhamma-gifts due to neglect, because it is a breach of duty. Therefore, in the Parivāra (Pari. 322) it is said, "He incurs an offense by not giving." The rest is easily understood. The commentary on the duties of a co-resident is finished. Commentary on the Duties of a Pupil In the duties of a pupil, who is a pupil? For what reason is one a pupil? How many types of pupils are there? By whom should the duties of a pupil be observed? What are those duties? Therein, "who is a pupil?" Whether he is an ordained monk or a novice, who takes reliance from a teacher, or who goes forth after receiving instruction from a teacher, or who becomes ordained after being announced by him, or who learns the Dhamma from him, all such are to be known as pupils. Among them, the first is called a pupil by reliance, the second is called a pupil by going forth, the third is called a pupil by ordination, the fourth is called a pupil by Dhamma. Elsewhere, a pupil by craft is also mentioned, but he is not intended here. "For what reason is one a pupil?" Because he dwells near (ante vasati), he is an antevāsika, by way of an unelided compound. "How many types of pupils are there?" There are four types of pupils, as stated above. "By whom should the duties of a pupil be observed?" By the four types of teachers towards their pupils. As it is said in the Khandhaka on Duties (Cūḷava. 382): "Therefore, bhikkhus, I shall lay down the duties of teachers towards their pupils, how teachers should observe duties towards their pupils." "What are those duties?" Those duties which were stated by the Blessed One in the Khandhaka on Duties, and which are briefly shown here, are those duties. Here, however, the meaning should be understood in the same way as stated in the duties of a co-resident. This is the No distinction – Among these, the pupil who has gone forth and the pupil who has received ordination are a lifelong burden to the teacher. The pupil dependent on support and the pupil dependent on Dhamma are so only as long as they reside nearby. Therefore, teachers should also behave properly towards them. Indeed, whoever among the teacher's pupils does not behave properly, an offense should be understood for that person. The explanation of the duties of a pupil is concluded. The explanation of the duties of an arriving monk 185. In the duties of an arriving monk, one who comes is an arriving monk (āgantuka). The duties to be observed by him are the duties of an arriving monk (āgantukavatta). "Now I will enter the monastery" – by this, it indicates the vicinity of the boundary. Therefore, upon reaching the vicinity of the boundary, everything, such as removing sandals, should be done. "Having taken" – having taken with a sandal-stick. "The sandal-wiping cloth should be asked for and the sandals wiped" – by asking the resident monks, "Where is the sandal-wiping cloth?" "Should be spread out" – should be spread out in the sun to dry. "If he is a novice, he should be made to salute" – if, when his years are asked, he is young, he will salute by himself. Then, he is made to salute by this. "Should be looked out for" – should be observed. "By one standing outside" – by one standing in the path