English
Even to those standing outside, if one hears their sound, sees them, or goes a long distance, it must be informed. For one who does not inform, the night... there is a cutting off and a breaking of the rule, and a wrong-doing. If they enter the boundary of the precinct without knowing it and go, there is only a cutting off of the night, not a breaking of the rule. "Completed penance" means that the cutting off of the night, as stated in "there are four cuttings off of the night for a monk undergoing penance, Upāli: living together, separation, not reporting, and performing it in an incomplete group" (Cūḷava. 92), has not occurred, and the penance is completed, meaning the penance is finished. Here, living together and the others are of the same kind as those mentioned in the "Parivāsa." Regarding "performing it in an incomplete group," the group consists of four or more monks. Therefore, even if one lives with three monks, there is a cutting off of the night. However, it is said in the commentaries that "if he sees their presence and reports it, and they depart, there is no fault of performing it in an incomplete group" (Cūḷava. aṭṭha. 97). "Should reinstate" means that a Saṅgha of twenty should reinstate that monk, should accept him, meaning should bring him back by means of the act of reinstatement. If a Saṅgha of monks, even one short of twenty, reinstates that monk, and that monk is not reinstated, then those monks are blameworthy and incur a wrong-doing. 29. Now, to show how an offense, when covered, becomes covered, "offense" and so on are stated. Here is the word-arrangement: "offense-ness and not-having-been-removed-ness and not-having-an-obstacle-ness and sufficiency-ness are the offense-not-removed-not-obstacle-sufficiency-nesses." With these four, and being so perceived, and desiring to cover, and the act of covering—thus, with these ten factors, it is covered at dawn. Here, however, in "offense" and so on, the four are to be taken as eight factors by arranging them in terms of perception: perception of offense, perception of not-having-been-removed, perception of not-having-an-obstacle, and perception of sufficiency. "Desiring to cover" is one, and "the act of covering" is another, thus ten. Among these, starting from the beginning, this is the determination: "it is an offense and he perceives it as an offense." Here, that which he has committed is one of the thirteen, and he perceives it as a grave offense. Knowing it is not (an offense), he conceals, it is concealed. If there, one perceives it as no offense, or perceives it as another offense, or is in doubt, it is not concealed. But there are three kinds of suspension, by that not done, not suspended. If he, perceiving himself as in good standing, conceals, it is concealed. If he, perceiving himself as not in good standing, conceals, it is not concealed. But by not being in good standing, whether concealed by one perceiving himself in good standing or by one perceiving himself not in good standing, it is not concealed. "Without danger" means he who has not even one of the ten dangers: king, thief, fire, water, humans, non-humans, wild beasts, serpents, loss of life, loss of celibacy; if he, perceiving himself as without danger, conceals, it is concealed. If he, being afraid of darkness, or perceiving danger from wild beasts etc. where there is no danger, and conceals, it is not concealed. "Capable" means he who is able to go near a bhikkhu of the same class and declare (the offense); if he, perceiving himself as capable, conceals, it is concealed. But if he, being incapable, perceives himself as capable, or being capable, perceives himself as incapable, and conceals, it is not concealed. Here, regarding "at dawn," whether one incurred an offense before noon or after noon, it must be declared until dawn does not rise. But if, within the dawn, the desire to conceal arises even a hundred times, it is not concealed. But one who declares should not declare to one who has incurred a Sanghādisesa of the same class. If he declares, the offense is indeed revealed, but due to the declaration, he incurs another dukkata offense. By this, it is shown that one should not declare another offense of the same class. But by the one declaring, it should be said in this manner: "I reveal an offense to you," or "I tell," or "I declare," or "Know that I have incurred an offense," or "I reveal a serious offense," and so on; by this, it is not concealed. If he says, "I declare a light offense," it is concealed. The determination of Sanghādisesa. The explanation of the exposition of Sanghādisesa is finished. 3. Cī Description of the Best 30. Having thus shown the manner of training in what is weighty, now to show it in regard to robes, “robe” is brought up. There are six kinds of robes by origin (Mahāva. 339; Pārā. Aṭṭha. 2.462-463; Kaṅkhā. Aṭṭha. Kathinasikkhāpadavaṇṇanā). If it is asked what these are, to show that, “linen” and so on is begun. Therein, linen (khoma) means cloth made from linen bark fibers. Hemp (sāṇa) means cloth made from hemp bark fibers. Bhanga means cloth made by mixing five things with linen fibers, etc. Or, some say it is made solely of bark fibers. Wool (kambala) means cloth woven from animal hair, excluding human hair and wild animal hair. These are six. With their conformable kinds means sānulomāni. It is said that by origin, there are six suitable robes. 31. Now, to show their conformable kinds, “dukūla” and so on is said. Therein (Mahāva. Aṭṭha. 305), dukūla is conformable to hemp, being made of bark fibers. Paṭṭuṇṇa means cloth produced by insects in the Paṭṭuṇṇa country. The connection is that paṭa (cloth) produced in the Somāra country and Cīna country is somāracīnaja. These three are conformable to silk (koseyya), being made of threads produced by insects. Iddhija means a robe produced by the merit-power of Ehibhikkhus. That, however, is one of the linen, etc. Devadinna means a robe, etc., given by the divine maiden Jālinī to Anuruddha Thera, produced from wish-fulfilling trees. That too, being similar to cloth produced from linen, etc., is conformable to all six, or to cotton. Iddhija should also be understood in the same way. Of that, of that means of linen, etc. Conformable means suitable. 32-33. Having thus shown the six robes by origin with their conformable kinds, now to show the regulation of their determination, etc., “three robes” and so on is said. Here (Kaṅkhā. Aṭṭha. Kathinasikkhāpadavaṇṇanā; Mahāva. 358), before determination, there is no such thing as a “three-robe” individually, because it is permitted to determine even a single robe suitable for a saṅghāṭi, etc., as a covering, etc. Therefore, “three "He should determine the robe, not make it a matter of choice." Here, when a name is taken, such as "this outer robe," it should be said "determination," but it should not be said "I make it a matter of choice." This is the meaning. So it is in the remaining cases. Mouth-wiper and sitting-cloth are mouth-wiper-and-sitting-cloth. "Kaṇḍucchādi" means he should determine the itch-covering, not make it a matter of choice. This is the connection. "Here" refers to these nine robes. "Three robes" means the three robes determined by way of determination of the three robes. A bhikkhu who has not obtained the permission without it should not stay even for one day, having abandoned the arm's reach, in a place where permission for non-separation has not been obtained. This is the meaning. "Monks, one should not separate from the sitting-cloth for four months. Whoever separates, there is an offense of wrong-doing." Since this is stated in the Khuddakakkhandhaka, it means one should not stay without the sitting-cloth for four months. This is the meaning. 34. Now, to show the method of determination, "this outer robe" and so on is stated. There, "miccadhiṭṭhaye" means "thus he should determine," meaning "I determine this outer robe." Thus he determines the outer robe. "Ahatthapāsametaṃ" means, if it is one, "this," if many, "these," having observed the place where it is placed far away, he should say "this" or "these" and determine it. This is the connection of meaning. "This method applies to the rest as well" means, just as "I determine this outer robe" is said, so too "I determine this upper robe, I determine this itch-covering" should be said by its own name, and it should be determined both in front and from afar, in the manner stated. 35. Now, if there is one of these six robes—the three robes, the sitting-cloth, the rain-cloth, the itch-covering—that was previously determined, and one wishes to determine and use a similar robe again, since it is stated "two are not permissible," the previously determined one should be revoked and then determined. To show this, "adhiṭṭhahanto" and so on is stated. said, that is quite clear. Regarding the placing of the bowl, it is the same: "This bowl, that bowl" thus, it is only a difference in name. The rest is similar, so it means. 36. "This or that outer robe" If it is inside the dwelling or in the surrounding monastery, one should identify the place where it is kept and utter the words: "I determine this outer robe." If it is within reach, one should utter the words according to the names of those things: "This outer robe." The same method applies to revoking. Here, however, since it is said: "There are two ways of determining a robe: one determines it by body, or by speech," (Pari. 322) one should take the outer robe, etc., in hand, and with the thought: "I determine this outer robe," and so on, make a mental advertence, and by making a bodily movement, determine it by body. It is not permissible for one who does not touch it with any part of the body. One who determines by speech must determine it by uttering the words. The same applies to the bowl. "Vidū" means a wise person. 37-8. Now, to show the measure of these, it is said: