English
"Having placed the bowl" means having placed a bowl filled with alms. "External anointing" means oil, etc. Since naked ascetics, Are considered sectarians here; Therefore, by the name "sectarian," Three categories are cut off. To a non-sectarian naked person, And to one bearing sectarian marks, Even to a householder or a bhikkhu, It is permissible, is the decision. To a non-sectarian in mind, And to one bearing sectarian marks, Such as a Stream-enterer, to give, Is permissible, is our view here. The explanation of the training rule concerning naked ascetics is finished. 2. The Explanation of the Training Rule concerning Sending Away "Into a village or a market town": here, a city should also be understood as included in the term "village." "We shall enter": here, the remaining part of the text is "having taken, gone," or it is an incomplete sentence, or not knowing that woman's presence in that village, (he says) "Come, friend, we shall enter a village or a market town for alms." taking a hoe and going, is the meaning. Whatever food, means whatever food like gruel. Should send away, means seeing a woman suitable for his sport, he should send her away, dispatch her. Therefore it is said, "with a woman," and so on. The word "and so on" includes the remaining transgressions of body and speech. Having said "Go!" and so on, means having said, "Go, friend, I am not comfortable with you for conversation or sitting; I am comfortable alone for conversation or sitting" (Pac. 275). This is indeed improper conduct, means this aforementioned improper conduct like laughing. No other proper reason, means apart from the aforementioned improper conduct, there is no other proper reason or condition for the two to not spend time together. Of the one who sends away. He, means the one who is sent away. Unordained, means novices. They say that "unordained" here refers to novices. Of both, means of both the ordained and the unordained. Imposing the rule of anger (Pac. Atth. 277), means "kali" is anger, its rule or command is "kalisāsana," and "imposing it" is the meaning. It is said to be speaking unpleasant words like, "Perhaps being afflicted by this, he might leave," showing fault in standing, sitting, etc., out of anger, saying, "Look, sirs, at his standing, sitting, looking, gazing; he stands like a stump, sits like a dog, gazes here and there like a monkey." However, there is no fault in speaking thus with a pure mind. By these and so on, means here the word "and so on" includes sending away with the thought, "He will see valuable goods and develop greed," sending away with the thought, "He will see a woman and develop discontent," sending away with the thought, "Bring gruel, or rice, or edibles for the sick, or the one left behind, or the monastery attendant," and "He does not send away when there is a task to be done, wishing to engage in improper conduct" (Pac. 278). The explanation of the rule concerning sending away is finished. 3. The rule concerning eating together Explanation "Sabhojane" is an external compound, meaning "with both persons," and the 'u' of 'ubha' is dropped, thus it says "saha ubhohi janehi" and so on. There, "ubhohi janehi" means by both persons, that is, by wife and husband. Or, "bhojana" is what is eaten, a woman and a man, and "sabhojana" means that which exists with them, thus it says "atha vā" and so on. "Rāgapariyuṭṭhitassa" means one whose mind is overcome by lust, with the intention of sexual intercourse. "Sayanighara" means a sleeping room, a dwelling place. "Mahallakassa" means of a large sleeping room. "Piṭṭhasaṅghāṭato" means from the door frame, or from a small sleeping room made in any way. "Vemajjhaṃ atikkamitvā nisīdeyya" means he should sit beyond the central ridge. A small sleeping room is about five cubits in width. Its central point is only two and a half cubits from the door frame. Therefore, in such a sleeping room, one who sits leaving a cubit's reach from the door frame is considered to be sitting beyond the central ridge. And one who sits thus is considered to be sitting beyond the middle. Therefore, it is said in the Pāli, "he sits beyond the central ridge." Here, "sacittakañcettha" should be understood as entering with the intention to sit. The explanation of the Sabhojana training rule is finished. 4-5. Explanation of the Rahopaṭicchanna and Rahonisajja training rules Whatever needs to be said in the fourth and fifth training rules, all of that has been said in the Aniyatadvaya, thus it says, "the rest of the method of explanation should be understood in the way stated in the Aniyatadvaya." The explanation of the Rahopaṭicchanna and Rahonisajja training rules is finished. 6. Explanation of the Cāritta training rule "Antoupacārasīmāya dassanūpacāre bhikkhuṃ disvā" means seeing a bhikkhu within the boundary of approach, within the range of sight, when one has the intention to approach families from where one is standing, and then going, one sees a bhikkhu within the boundary of approach, within the range of sight, or facing him. "Pakativacanenāti" means by the usual expression, which is twelve cubits. It is possible to hear from one standing there, with such a word, but there is no need to search here and there and report. For one who must be searched for in this way, does not exist. Therefore it is said, "such a one," and so on. Without asking: without reporting. In "within the monastery, nunnery, heretics' dwelling, resting place, or invited house," "within the monastery" means a monastery within the village. "Resting place" means a sitting hall. "Invited house" means an invited house, or the house of those who give ticket-meals and so on. "In dangers" means dangers to life or the holy life. In "action and non-action," "action" is understood as engaging in proper conduct in families, and "non-action" as not asking. The explanation of the rule of proper conduct is finished. 7. The explanation of the Mahānāma rule All this was stated by way of the story, that "a non-sick bhikkhu should accept an invitation for requisites for four months, except for a renewed invitation, except for a continuous invitation" (Pāci. 306) all this was stated by way of the story, which is the origin of the training rule. For there, Mahānāma the Sakyan, with "I wish, venerable sir, to invite the Sangha with medicine for four months," and so on (Pāci. 303), made a renewed and continuous invitation with abundant medicine. Therefore, it is said that the Blessed One spoke thus by way of him. "Except for a renewed invitation": if there is a renewed invitation, excluding that. "Except for a continuous invitation": the same method applies here. If those also exist, the intention is that they should be accepted. Therefore it is said, "this is the meaning here," and so on. "There": in the three invitations. Or the limitation is made by medicines, that is, by name, such as "ghee, oil," and so on, or by measure, such as "by a measure, by a nāḷi, by an āḷhaka," and so on, or "so many medicines are to be announced," the limitation is made by medicines. "Not needing medicine": if it is possible to sustain oneself even with mixed food, it is called "not needing medicine." "Other medicine": one invited with ghee, oil. a measure of rice, having been offered a doṇa. Having explained the truth means: "We have been offered these medicines by you, and we need this and this medicine. The nights you offered us have passed, and we need medicine." Having thus explained the truth. Only a sick person is allowed to make such a request, not others. The explanation of the Mahānāma training rule is finished. 8. Explanation of the Training Rule Concerning an Army on the March Four-limbed means: having elephants, horses, chariots, and infantry—these four limbs—it is four-limbed; that four-limbed (army). "An elephant with twelve men, a horse with three men, a chariot with four men, and four men as infantry with weapons" (Pāci. 314) is an army endowed with four limbs of the lowest standard; such an army is the meaning. Having abandoned that means: it is not seen, being obstructed by something or having descended into a hollow. "It can be seen by standing here" means having abandoned that range of sight and gone to another place. In the context of seeing an army means: in the context of going to see an army. Or this is the reading. Each of the elephants and so on means: each of the four limbs, such as elephants and so on, even an elephant ridden by one man, or even one man with a weapon, is the meaning. An army on the march means: when the king goes to a park or a river, it is thus on the march. When there is a suitable reason means: when there is a suitable reason such as "my uncle is sick in the army" (Pāci. 312). In dangers means: in dangers to life or the holy life, there is no offense for one who goes thinking, "I will be freed if I go there." The explanation of the training rule concerning an army on the march is finished. 9. Explanation of the Training Rule Concerning an Army Camp When obstructed by an opposing army means: when the army is obstructed by an opposing army in such a way that movement is cut off. When obstructed by someone means: when obstructed by an enemy or a lord or someone. The explanation of the training rule concerning an army camp is finished. 10. Explanation of the Training Rule Concerning a Battlefield Of the place of combat means: of the battlefield. Knowing the strength of the army means: "so many elephants, so many horses..." "Ah, so many chariots, so many foot soldiers!" they know the portion of the army. "I allow, monks, by the best of the monastery," and so on, here the word "agga" means portion. Therefore it is said, "it means the place for counting the army." They arrange the army, "Let there be elephants here, let there be horses here, let there be chariots here, let there be foot soldiers here!" This is the arrangement of the army,