English
"Rains-residence robe" means the robe to be given to those who observe the rains-residence. "There" means in that monastery. "To whom it has been delivered" is the connection. "In the monastery" means in the monastery of the village where one has resided. "Goods deposited" is the connection. "Here" means at the bhikkhu's dwelling place. "Whatever robe or other divisible goods there are" is the construction. "There itself" means in the monastery of the village where one has resided. "From this" means from fields, land, and so on. "Into the hands of the stewards" is the connection. "Even in the produce there" means even in the produce and requisites from the fields, land, and so on given to that monastery. To show the justification of the statement "Having gone there, having announced it, it should be divided," he says, "For it is monastic property," and so on. "Or within the monastery" means or within the boundary. "In both places" means the divisible goods located in the two places, namely, within the boundary and outside the boundary, is the connection. 114. On the non-offence of cutting off the rains-residence in case of a schism in the Sangha 202. "Divided": Here, showing the inappropriateness of the past tense for the suffix 'ta', he says, "When the Sangha is divided, there is nothing to be done." "But which" means but which Sangha. This is the subject in "will be divided" and the object in "is suspected." "Will be divided" shows that the suffix 'ta' in "divided" here is used in the future tense. "The Sangha is divided by bhikkhunis": Here, asking "Is it to be seen that the Sangha is divided by bhikkhunis?", he says, "It is not to be seen that the Sangha is divided by bhikkhunis." "This" refers to the state of not being divided by bhikkhunis. "But these" refers to these bhikkhunis. "That" refers to the Sangha. "This" refers to the statement "The Sangha was divided by many bhikkhunis." 115. On observing the rains-residence in cow-pens and so on 203. "Dwelling place of cowherds": By this, he shows that cowherds dwell in cow-pens like cows. The word 'upakaṭṭha' means 'near'. if he says, "It is near." Therein: in the hut. Herein: in this hut. Because it is not a dwelling, it is said "herein" in a general sense. Thrice: this is said in the highest sense. For below, it is said, "once, or twice, or thrice," so it should be understood that even once is permissible. Even that: even the cart standing as a temporary shelter. By "abode," it shows that the phrase "I shall enter upon the rains here" should not be broken. And "abode" in the caravan is the mind's clinging to "I shall dwell here for the rains." "In the caravan, even on the path": this is the locative case indicating disregard. Therein: in the caravan itself. The caravan passes on: this is the connection. Therein: in the desired place. They scatter: they go separately. If they scatter in a place without a village, they must return to the former village. They should not go to another village. Thence: from the village. Should approach: having said "I shall enter upon the rains here" thrice, they should approach. Therein: in the ocean itself. Bank: the shore. For it gathers and holds back the water, thus it is called a bank. And this: the monk who has entered upon the rains in the boat. Along the bank itself: in sequence, or along the course of the bank itself. Elsewhere: in a place other than the first village obtained. Therein: in the first village obtained. Thus, etc.: the conclusion. And he may invite: here, the word "ca" (and) is for combining sentences. And in the former ones: here, the word "ca" (and) is for contrast, and the word "pana" (but) indicates a special meaning. There is no offense: there is merely no offense. 116. The Discourse on Places Where the Rains Should Not Be Entered Upon 204. In the hollow of a tree: in the opening of a tree itself. For an opening is called a "susīra" because it goes (irati) well (su). Covered with planks: covered with planks. Entrance door: the door for entering and exiting. Entering and exiting: should be made by virūpekasesa as "entering." On the top of a stump: above a stump. Branch: a branch is called "viṭabhī" because it goes (apati) by intertwining (viṭaṃ) with each other. “Viṭabha” is said by changing the “pa” of “pakāra” to “bha” and adding the feminine suffix “ī”. “Tattha” means in the attic. “Yassa” refers to a bhikkhu, and “natthi” is connected to it. “Pañcannaṃ chadanānaṃ” means the five kinds of coverings, namely, grass, leaves, bricks, stones, and plaster (Cūḷava. 303). This is generally stated, as coverings like wooden planks are also included. “Dvārabandhanaṃ” means that which is to be bound by a door. “Chavakuṭikā” means a hut made in a cemetery, a sleeping place for corpses. “Ṭaṅkitamañcādi” includes a nailed stool with the “ādi” word. “Tattha” means in the corpse hut. “Aññaṃ kuṭikaṃ” means a hut other than the corpse hut. “Āvaraṇaṃ” means a wall. “Dvāraṃ” means the door for entering and exiting. “Chattakuṭikā nāmesā” means this is a hut made with an umbrella. The connection is: having made a hut with a large bowl. 117. Discourse on Unrighteous Agreements “Aññāpi” means another agreement besides the one that says, “one should not ordain during the rainy season.” The connection is, “there is an agreement.” “Tassā” refers to the unrighteous agreement. “Vuttaṃ” means what was said in the commentary on the fourth Pārājika (Pārā. Aṭṭha. 2.226). 118. Discourse on the Dukkata Offence for Promising Regarding “Paṭissave āpatti dukkaṭassa” (an offence of dukkata upon promising), the question is whether the dukkata offence occurs only when promising to reside during the rainy season. It says, “not only,” and so on. “Etasseva” means only for the rainy season residence. “Evamādināpi” means the word “pi” should be connected with “paṭissave.” The meaning is, “even upon promising.” “Tassa tassa” means of that action. “Tañca kho” means that dukkata arises due to breaking the promise. “Paṭhamampi” means the word “pi” also includes the phrase “pacchāpi.” The meaning is, “there is a pācittiya at first, and a dukkata later.” The connection is: “So tadaheva akaraṇīyo” and so on, thus the decision should be understood. In “Purimikā ca na paññāyatīti,” “purimā” means that which was before, and “purimikā” is the same, meaning the first day of the lunar fortnight. For one who enters the rainy season residence in two monasteries in different sīmās, when he leaves the precincts of the first monastery, saying “I will reside” in the second. In the matter of appeasing the first occupier of the lodging, it was said: "And the former is not discerned." "Without having caused the dawn to rise" means: in the monastery where one is entering the Rains Retreat, without having caused the dawn to rise. "On that very day" means: on that very day of entering the Rains Retreat; this is connected with "even if he has departed." Showing the meaning of blame for the word "pi," he said: "What then to speak of..." and so forth. "Ālaya" means: the clinging of the mind. "Asati" means: by one whose mindfulness is lost. "Does not enter the Rains Retreat" means: having made the declaration "In this monastery, I will enter the Rains Retreat for these three months," he does not enter the Rains Retreat. "For seven days" means: by seven days; this is connected with "if she has not come." "From the ninth" means: from the ninth day of the bright half of the first Kattika month, or from the ninth day of the bright half of the last Kattika month. "Let him not come, there is no offense" means: because he has completed the Rains Retreat, let him not come, there is no offense. Thus, the explanation for the commentary on the chapter concerning the entering of the Rains Retreat is finished. 4. The Chapter on Invitation 120. The Story of the Uncomfortable Dwelling 209. In the Chapter on Invitation, concerning "allāpa," here, showing the meaning of "beginning action" for the prefix "āti" and the meaning of "speaking" for the root "lap," he said: "first speaking." Speaking or saying from the beginning, or in the beginning, or "he speaks by means of this" is "allāpa"; the vowel is short when followed by a conjunct consonant. Again, speaking together, or "he speaks by means of this" is "sallāpa." Concerning "by a hand-overleap," here, he said that the root "lagh" with the prefix "vi" has the meaning of "lifting up": "by a hand-lifting." Concerning "animal dwelling," here, "pasu" means: all four-footed creatures. For they oppress and harm each other, or they are oppressed and harmed by humans and others; thus they are called "pasu." "Dwelling like animals" means: a dwelling like the dwelling of animals is "pasusaṃvāsa," that animal dwelling. Elaborating that meaning, he said: "For even animals..." and so forth. "Thus" means: as they do not do, that is the meaning of "thus." "Even these" means: even the bhikkhus. "Therefore" means: because they did, therefore. "Of them" means: of the bhikkhus. "In all" means: in all dwellings like sheep and dwellings like co-wives. "The vow of a mute" means: like the vow of a mute, a vow. It means the vow of silence, the vow of empty speech. "Taking up by sectarians" means it should be taken up by sectarians. "Taking up a vow" means a vow should be taken up. Regarding "mutual conformity," showing the sense of state of the suffix 'tā' here, he says, "the state of conformity." By this, the 'tā' suffix's own sense, as in "divinity" and so on, and the collective sense, as in "multitude" and so on, are rejected. Showing the appropriateness of the phrase "to speak to each other," he says, "Let them speak to me" and so on. The interpretation is: to speak to the speaking monk. By "the state of rising up from offenses," he shows both the ablative compound and the sense of state of the 'tā' suffix in the word "state of rising from offenses." By "Vinaya" and so on,