English
it says, "all the outermost, with the teacher's bow strung," etc. There, "the teacher's bow is said to be nine spans by a natural hand. But when the string is fixed, it is four cubits." "Gāmassa" means of the enclosed village. "Indakhīlato" means from the threshold. "Parikkhepārahaṭṭhānato" means from the first clod-fall of a middle-sized man standing in the precincts of the outermost house, at the boundary. It asks by how much of a path it should be measured, and says, "if," etc. In the Majjhima Aṭṭhakathā, however, it is said, "Having drawn out the precincts of the monastery as well as the village, it should be measured between the two clod-falls." "Corānaṃ niviṭṭhokāsādidassanena" means by reason of seeing the places where thieves have settled, etc., in the monastery and its precincts. By the word 'ādi' (etc.), the places where they have eaten, stood, sat, and lain down are included. "Corehi manussānaṃ hataviluttākoṭitabhāvadassanato" means by seeing that people have been killed, plundered, or beaten by thieves, etc. in the monastery, and in the precincts of the monastery, because it is seen that they are plundered and destroyed. “He may deposit it within the house” means that there are houses here and there, or it is a house within, a village; the meaning is that he may place it there. Therefore it is said, “for one who is in the forest,” and so on. And that is, the depositing. “He has completed the great invitation” is said to show that he has completed the rains retreat without breaking it, not that it is an essential part of the invitation. For by showing the exception, it is said in the Samantapāsādikā (Pārā. Aṭṭha. 2.653-654), “If he has entered the latter [retreat] or has a broken rains retreat, he may not deposit it.” The month of Kattika is from the first day of the dark half of the former Kattika month until the full moon of the latter Kattika, that is, twenty-nine days and nights. The word “eva” shows that it is not allowed after the month of Kattika. Since it is not allowed for a measure less than a gāvuta, as it does not fit the definition of a forest, why is it not allowed for a measure exceeding a gāvuta? It is said, “where,” and so on. But one who is invited may go half a yojana or a yojana and return to stay; this is a small amount. “It is always full of danger and fear” means it is both full of danger and full of fear. The word “eva” shows that even if he stays in a dwelling that is free from danger and fear, he may not deposit it. Up to this point, having entered the former [retreat] and completed the rains retreat without interruption, and having made a certain village his alms-round village, he dwells in a forest dwelling five hundred bow-lengths to the west. Having deposited his robe in that village, and having allowed him to stay in that same dwelling without that robe for the entire month of Kattika, now, allowing a six-night absence for one who stays elsewhere than the monastery, it is said, “And if that bhikkhu,” and so on. For only those who have made the Kathina robe obtain the non-acceptance practice, not others; this reason should also be seen here. There, “that bhikkhu may be absent from that robe for a maximum of six nights,” meaning, if a bhikkhu staying in the monastery has a need to go elsewhere, a robe in an inner dwelling, that bhikkhu should dwell apart from that robe for a maximum of six nights. It means that he should dwell elsewhere than that monastery for six nights. For it was said by the venerable teacher Buddhadatta: “Having made a village his pasture, A bhikkhu may dwell in a forest; To keep it in that village, One month is permissible. “But for one dwelling elsewhere, A maximum of six nights is taught; This is its intention, Revealed, though concealed.” Therefore, it is said, “If he dwells apart beyond that,” meaning, “if he raises the seventh dawn in that dwelling beyond six nights,” and so on. “Being unable to do so” means being unable to come to the dwelling and raise the seventh dawn due to the distance of the place he went to. Even if unable to do so, he should revoke it while staying right there, thinking, “It will remain in the place of an extra robe.” “Having dwelt” means having raised the dawn. The bhikkhu’s agreement is as stated in the Udositā Sikkhāpada. “The rest” refers to “except by the bhikkhu’s agreement, this is a supplementary rule here,” and so on. For among the factors, the dwelling apart for nights, which is the fourth factor, here means dwelling apart beyond six nights; this is the only difference. The explanation of the Sāsaṅka Sikkhāpada is finished. 10. Explanation of the Pariṇata Sikkhāpada Now, this is dedicated to the Saṅgha, not given away. So how can it belong to the Saṅgha? He says, “So indeed,” and so on. Here, “so” means the gain. “By one aspect” means by one aspect, namely, the state of being dedicated. “To be gained” indicates the object of the word “gain.” “Robe and other requisites” means robes, almsfood, dwellings, medicinal requisites for the sick, down to a lump of powder, a tooth-stick, or a piece of string. “Dedicated” means that it has become inclined to the Saṅgha, prone to the Saṅgha, leaning towards the Saṅgha. The reason why it is dedicated is shown, and then to show its meaning, “we will give, we will do,” and so on, is said. “One who dedicates for himself” means “this "Give it to me," knowing it to be dedicated to the Sangha, and taking it for himself. "Uses" means uses for dedication. And here, the method of relinquishment should be understood by this statement: "Venerable sir, knowing this Sangha property to be dedicated, if I dedicate it to myself, it is to be relinquished." Regarding "to the Sangha, to a cetiya, to individuals," here, any living being whatsoever, down to a dog, is to be understood as an "individual." "To other Sanghas, etc." means to other Sanghas, cetiyas, or individuals. This is what is said: "If one dedicates what is dedicated to the Sangha to another Sangha, or a cetiya, or an individual; what is dedicated to a cetiya to another cetiya, or a Sangha, or an individual; what is dedicated to an individual to another individual, or a Sangha, or a cetiya, it is a dukkata offense." Now, to show what is not an offense, it says, "to one who perceives it as undedicated," and so on. The connection is: "to one who perceives it as undedicated, whether it is dedicated or undedicated." The meaning is: there is no offense in both cases, whether it is dedicated or undedicated. For it is said: "If, when it is dedicated, one perceives it as undedicated and dedicates it to oneself, there is no offense. If, when it is undedicated, one perceives it as undedicated, there is no offense." "Donable property" means the four requisites. The word "etc." includes the statements: "or he might obtain it for repair, or it might be long-lasting, or give it where your mind is pleased." However, if the donors say: "We wish to offer a Sangha meal, we wish to make an offering to a cetiya, we wish to give requisites to one bhikkhu, we will give it as you wish. Tell us, where shall we give it?" When this is said, that bhikkhu should say: "Give it where you wish." The explanation of the Dedication Training Rule is finished. The Chapter on Bowls, the third. Thus, in the Kankhavitarani, the explanation of the Patimokkha, in the Vinayatthamanjusa, the Linatthappakasaniya, the explanation of the Nissaggiya rules is finished. The Pacittiya Section 1. The Chapter on False Speech 1. False Speech Explanation of the Ten Precepts Here, in "intentional lying," "lie" means a thing that is not real, not true. "Speaking" means making it known as real, as true. The lie of one who knows is "intentional lying." This is the meaning of "intentional lying." Therefore, it is said, "before," and so on. And that lie occurs for one who knows at the preceding moment and at that very moment. As it is said (Pāci. 4), "Beforehand, it occurs to him, 'I will speak a lie,' and while speaking, it occurs to him, 'I am speaking a lie'," therefore it is said, "knowing beforehand and knowing at the moment of speaking." Indeed, these two are essential factors; other things, whether they exist or not, are not the cause. But isn't this speaking itself understood? Therefore, it is said, "And speaking means," and so on. "Of what is not real" means of what is not true. Here, in "Hatthaka, the Sakyan son," "Hatthaka" is the name of that elder. "Son of the Sakyas" means Sakyan son. It is said that during the Buddha's time, eighty thousand men from the Sakya clan went forth (into homelessness); he was one of them. Here, in the case of "denying and then affirming," "denying and then affirming" means: when speaking with sectarians, if one perceives some fault in one's own view, one denies it, saying, "This is not my view." Then, continuing to speak, one perceives its blamelessness and affirms it, saying, "This is indeed my view." By the word "etc." (ādi), it includes affirming and then denying, acting inconsistently, intentionally speaking falsely, and making an agreement and then breaking it. Now, in order to show the types of offenses, "for the purpose of declaring a superhuman state," and so on, has been stated. "Speaking hastily without reflection" means speaking quickly without examining, even if one has seen something, saying, "I have not seen it," and so on. "Speaking one thing intending to speak another" means: one who, through dullness or bewilderment, stumbles and says "cīra" (rag) and so on, when "cīvara" (robe) should be said, this person is said to "speak one thing intending to speak another." But if a novice says, "Venerable sir, have you seen my preceptor?" and one, making a joke, says, "Your preceptor is d having yoked the cart of the wild ass, he must have gone,” or having heard the sound of a jackal, when asked, “Whose sound is this?” he says, “This is the sound of your mother, whose cart wheel is stuck in the mud