English
and a copper-bronze water-pot. It belongs to the category of things to be shared, meaning it serves the side of things to be shared, not heavy articles. But gold is indeed a heavy article, is the intention. The other means a heavy article. The explanation of the precept concerning weakness is finished. 12. The explanation of the precept concerning diversion. In the twelfth, there is nothing to be said. The explanation of the precept concerning diversion is finished. The Chapter on Fellow Dhamma-followers, the eighth. 9. The Chapter on Jewels. 1. The explanation of the precept concerning the inner palace. Where it says 'when the king has not gone out, when the jewel has not been taken out,' here, the rest of the passage 'in the sleeping-chamber' should be understood. Thus it says, 'the king has not gone out from here,' and so on. There, 'from here' means 'from the sleeping-chamber'. Sleeping-chamber means the sleeping-house. Where the king's bed is prepared, even if it is enclosed by a curtain-wall, that is what is meant. A jewel, by reason of generating delight, such as an elephant, etc. But here, a woman-jewel is intended, thus it says, 'a jewel is called a chief queen'. In both means in both chief queens. Regarding 'action and non-action,' here, transgressing the threshold is action, and not being informed is non-action, so it should be understood. The explanation of the precept concerning the inner palace is finished. 2. The explanation of the precept concerning jewels. Regarding 'pearls and the ten kinds,' it means the ten kinds of jewels: 'pearl, gem, beryl, conch, rock, coral, silver, gold, ruby, cat's-eye' (Pāci. 506). Dwells in means in a house. Therefore it says 'of an enclosed (dwelling),' and so on; the meaning is 'of an enclosed dwelling'. Here, 'dwelling' means a house situated within a village. But a house situated in a monastery is included by the term 'within the monastery'. Some say: 'Here, "dwelling" means one's own place of residence, whether it be within a monastery or elsewhere' (Sārattha. Ṭī. Pācittiya 3.506). For the benefit of all, it is merely a dukkaṭa, whether for one's own benefit or for the benefit of the Sangha and others, for one who picks up or picks up... or it is a dukkata. But if it is a suitable item belonging to the parents that must be put away, he says, "such a one," etc., meaning it should be taken and put away for one's own use. "Such a one" means such a suitable item belonging to the parents that must be put away. "By desire or by fear" means by desire for carpenters and the like, and by fear for royal favorites. "In such a place" means in a monastery enclosure within the wall of a great monastery like the Mahavihara. "Having made a mark" means having made a mark in the form of "so many kahapanas" or by a seal or other sign; the meaning is, having noted it. "Into the hands of suitable bhikkhus" means into the hands of conscientious and scrupulous bhikkhus. For it is not permissible to place it in the hands of those of a greedy nature. "He does not depart" means he does not depart from that dwelling. "A permanent dwelling," etc., shows that one's robes, etc., should not be made into capital (Pac. A. 506). "Having shown that" means having shown, "O lay follower, this was made with your property." "Having caused another to undertake" means having caused another to undertake, the meaning is, having requested in the manner stated, "The noble ones stand for the sake of, this is the request of the noble ones." "In a permitted place" means within the monastery, within the dwelling. "Things to be handled" means clothes and other things that are to be handled and put away. The explanation of the Jewel Training Rule is finished. 3. Explanation of the Training Rule on Entering a Village at the Wrong Time "In the custom" means in the custom training rule. "The vicinity" means the second throw of a clod of earth. "There is no need to ask again for those going to another village" means even if there are a hundred villages, there is no need to ask again for those who go to another village without relaxing their effort. Therefore, he says, "But if," etc. "Effort" means the effort of entering the village. "In the middle of the monastery," etc. (Pac. A. 515), it is not only for one who goes without asking, but also for one who goes without tying his waist-band or without wearing his outer robe, there is no offense. "In dangers" means a lion or a tiger comes, or a cloud rises, or some other danger arises, there is no offense. In such dangers, it is permissible to enter the village from outside the village. The explanation of the training rule concerning entering a village at the wrong time is finished. 4. Explanation of the training rule concerning a needle-case "That belongs to him" (Sārattha. Ṭī. Pācittiya 3.517) because it must first be broken and then declared, that breaking belongs to his offense of expiation. "Araṇika" means in the fire-drill bow. "Vidheti" means in the piercer. "Vāsijaṭa" means in the handle of the adze. The explanation of the training rule concerning a needle-case is finished. 5. Explanation of the training rule concerning couches and chairs "Having eight-finger legs" is an indication of the neuter gender of the state of being. By "cutting is just like breaking," this meaning is extended: "cutting itself is cutting, that belongs to him, thus cutting." "So that only the proper measure appears above, having dug it in" means if one does not wish to cut it, then having dug it into the ground so that only the proper measure appears above. "Or having tied it to a rack" means having lifted it up, placed it on a beam-frame, and made a rack. The explanation of the training rule concerning couches and chairs is finished. 6. Explanation of the training rule concerning stuffed with cotton "Having spread a cloth and put in cotton" means having spread a cloth over the couches and chairs and put cotton on top of it. "On top of the cloth" means on the upper part of the cloth. "Head-sized" (Cūḷava. Aṭṭha. 297; Sārattha. Ṭī. Cūḷavagga 3.297) is that which supports the entire head from the neck upwards. And to show that its maximum extent is a fist-span across and two spans long, it says, "whose width at the three corners," and so on. "The distance between two is a span and four fingers" means when the distance between two corners is measured, it is a span and four fingers. "A fist-span in the middle" means the middle of the pillow is a fist-span across. This is the head-sized (pillow)'s u A limit of wood. Above that, it is not allowed; below, it is allowed. For one who is not sick, only two are allowed: a head-rest and a foot-rest. For one who is sick, it is allowed even to spread out cushions, place a covering on top, and lie down. The explanation of the training rule concerning stuffed (with cotton) is finished. 7. The explanation of the training rule concerning a sitting cloth. The seventh is indeed clear. The explanation of the training rule concerning a sitting cloth is finished. 8. The explanation of the training rule concerning covering an itch. "Below the navel, above the knee-caps" means below the navel and above the knee-caps. Here, regarding "itch, boils, oozing, and severe skin disease," "itch" means scabies. "Boils" means red pimples, small boils. "Oozing" means the discharge of impurities due to hemorrhoids, fistulas, or diabetes. "Severe skin disease" is called a great affliction of boils. The explanation of the training rule concerning covering an itch is finished. 9-10. The explanation of the training rule concerning the rain-cloak and Nanda. The ninth and tenth are indeed clear. The explanation of the training rule concerning the rain-cloak and Nanda is finished. The ninth chapter is the Chapter on Jewels. Thus, in the explanation of the Pātimokkha, the Dispeller of Doubts, in the Vinayatthamañjūsā, the Elucidator of Hidden Meanings, the explanation of the Pācittiya rules is finished. The Section on Pāṭidesanīya Rules. 1. The explanation of the first Pāṭidesanīya training rule. "Having entered within the dwelling" means having entered a street, an alley, a crossroads, or a house. "Unsuitable" means unbeneficial and unfavorable for heaven and liberation. Here, the offense should be understood as occurring when a bhikkhunī, standing within a dwelling, gives (food); but for a bhikkhu, the place where he stands is unlimited. Therefore, it is said, "by the phrase 'having entered within the dwelling'," and so on. "Within the monastery, etc." means within the monastery, bhikkhunī's residence, heretics' lodging, or a retreat. Here, regarding "streets, alleys, crossroads, and houses," "street" means a road. "Alley" means a road where people go and return, standing without obstruction. "Crossroads" means a place where roads meet, either four-cornered or three-cornered. "House" means a family house. And just as when receiving from one who gives while standing in a street, etc., there is an offense Thus, it should be understood even in elephant stables, etc. "In the case of yāmakālika and so forth, both in receiving and consuming, there is a dukkata offence." This was said with reference to that not mixed with relish. But when mixed, if it is of one taste, it is a pāṭidesanīya offence. "Having received ordination from one side" means having received ordination from bhikkhunīs. But for one who has received ordination from bhikkhus, it is just as the case stands. "Or causing it to be given by a relative" means causing it to be given by any relative, without giving it oneself. The meaning is, by another person. "Or placing it down and giving it" means placing it on the ground and saying, "Venerable, I give this to you." Having accepted what was thus given, saying "Good, sister," either by that very bhikkhunī, or by someone else, having caused it to be received, it is permissible to consume this.